{"id":943,"date":"2018-03-12T13:23:50","date_gmt":"2018-03-12T11:23:50","guid":{"rendered":"http:\/\/www.hakkikutlu.com\/hk\/?page_id=943"},"modified":"2018-03-12T13:24:32","modified_gmt":"2018-03-12T11:24:32","slug":"soru-cevap-diyanet","status":"publish","type":"page","link":"https:\/\/www.hakkikutlu.com\/hk\/kisisel-paylasim\/islami-icerik\/soru-cevap-diyanet\/","title":{"rendered":"Soru-Cevap – Diyanet"},"content":{"rendered":"

Hz. D\u00e2v\u00fbd hakk\u0131nda bilgi verir misiniz?
\nKur\u2019an-\u0131 Kerim\u2019de 11 yerde ad\u0131 zikredilen Hz. D\u00e2v\u00fbd; Hz. Yakub\u2019un o\u011flu Yehuda\u2019n\u0131n soyundand\u0131r. Kay\u0131npederi Talut\u2019un \u00f6l\u00fcm\u00fcnden sonra \u0130srailo\u011fullar\u0131na h\u00fck\u00fcmdar olmu\u015ftur. Bu durum Kur\u2019an-\u0131 Kerim\u2019de \u015fu \u015fekilde belirtilmi\u015ftir: \u201cDerken, Allah\u2019\u0131n izniyle onlar\u0131 bozguna u\u011fratt\u0131lar. D\u00e2v\u00fbd, C\u00e2l\u00fbt\u2019u \u00f6ld\u00fcrd\u00fc. Allah ona (D\u00e2v\u00fbd\u2019a) h\u00fck\u00fcmdarl\u0131k ve hikmet verdi ve ona diledi\u011fini \u00f6\u011fretti. E\u011fer Allah\u2019\u0131n; insanlar\u0131n bir k\u0131sm\u0131yla di\u011ferlerini savmas\u0131 olmasayd\u0131, yery\u00fcz\u00fc bozulurdu. Ancak Allah, b\u00fct\u00fcn \u00e2lemlere kar\u015f\u0131 l\u00fctuf sahibidir.\u201d (Bakara, 2\/251)<\/p>\n

Hz. D\u00e2v\u00fbd\u2019un ya\u015fad\u0131\u011f\u0131 d\u00f6nemde Filistinliler \u0130srailo\u011fullar\u0131 i\u00e7in g\u00fc\u00e7l\u00fc bir d\u00fc\u015fmand\u0131. Ba\u015flar\u0131nda C\u00e2l\u00fbt (Golyat) isimli \u00e7ok iri ve g\u00fc\u00e7l\u00fc bir sava\u015f\u00e7\u0131 kumandanlar\u0131 vard\u0131. \u0130sr\u00e2ilo\u011fullar\u0131 ordusu d\u00fc\u015fmana yakla\u015f\u0131nca korku ve gev\u015feme al\u00e2metleri ortaya \u00e7\u0131kt\u0131.<\/p>\n

T\u00e2l\u00fbt\u2019un ordusunda \u00fc\u00e7 o\u011flu bulunan bir baba (Yesse), onlardan do\u011fru bir haber getirsin diye \u00e7obanl\u0131k yapan, k\u00fc\u00e7\u00fck o\u011flu D\u00e2v\u00fbd\u2019u g\u00f6zc\u00fc olarak g\u00f6ndermi\u015fti. D\u00e2v\u00fbd orduya yeti\u015fti\u011finde Golyat (C\u00e2l\u00fbt) meydana \u00e7\u0131km\u0131\u015f, teke tek sava\u015fmak \u00fczere kar\u015f\u0131 taraftan bir sava\u015f\u00e7\u0131 istemi\u015fti. T\u00e2l\u00fbt onun kar\u015f\u0131s\u0131na \u00e7\u0131kmak istiyor, bunun \u00f6l\u00fcm demek oldu\u011funu bilen komutanlar\u0131 onu engellemeye \u00e7al\u0131\u015f\u0131yorlard\u0131.<\/p>\n

Hz. D\u00e2v\u00fbd \u00e7evresindekilere Golyat\u2019\u0131 \u00f6ld\u00fcrenin \u00f6d\u00fcl\u00fcn\u00fc sordu. \u201cOnu \u00f6ld\u00fcrene kral b\u00fcy\u00fck servet verecek, onu k\u0131z\u0131yla evlendirecek ve hanedan\u0131n\u0131 imtiyazl\u0131 k\u0131lacak\u201d dediler. Hz. D\u00e2v\u00fbd buraya sava\u015fmak i\u00e7in gelmemi\u015fti, daha \u00f6nce kendisini bir sava\u015fta denemi\u015f de de\u011fildi. S\u00fcr\u00fcden koyun kapan bir aslanla ay\u0131y\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc hat\u0131rlatarak T\u00e2l\u00fbt\u2019tan, Golyat\u2019a kar\u015f\u0131 sava\u015fmak \u00fczere izin istedi. Kumandan kendini uyard\u0131ysa da ald\u0131rmad\u0131, talebinde \u0131srar etti.<\/p>\n

T\u00e2l\u00fbt ona z\u0131rh giydirdi ve izin verdi. Golyat\u2019a do\u011fru ilerlerken z\u0131rh a\u011f\u0131r geldi\u011fi ve hareketini s\u0131n\u0131rlad\u0131\u011f\u0131 i\u00e7in onu da \u00e7\u0131kar\u0131p att\u0131. Yan\u0131nda yaln\u0131zca vadiden se\u00e7ti\u011fi ta\u015flarla sapan\u0131 vard\u0131. Golyat\u2019la birka\u00e7 c\u00fcmle konu\u015ftuktan sonra sapan\u0131na uygun bir ta\u015f koydu ve onunla d\u00fc\u015fman\u0131n\u0131 ba\u015f\u0131ndan vurdu, yere d\u00fc\u015f\u00fcnce de k\u0131l\u0131c\u0131n\u0131 elinden ald\u0131 ve boynunu kesti. Bundan sonra Filistinlilerin ma\u011fl\u00fbbiyeti kolayla\u015ft\u0131, zafer \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n oldu.<\/p>\n

Bu ilk ve en \u00f6nemli \u00e7arp\u0131\u015fmada Hz. D\u00e2v\u00fbd z\u0131rh\u0131n kendisinin hareketlerini k\u0131s\u0131tlad\u0131\u011f\u0131n\u0131 g\u00f6rm\u00fc\u015f ve z\u0131rh\u0131 s\u0131rt\u0131ndan yere atm\u0131\u015ft\u0131. Sonra Allah ona y\u00fcksek kaliteli olan ve insan\u0131n hareketlerini engellemeyen z\u0131rh yapmay\u0131 \u00f6\u011fretmi\u015fti. \u201cBir de D\u00e2v\u00fbd\u2019a, sizin i\u00e7in, z\u0131rh yapma sanat\u0131n\u0131 \u00f6\u011frettik ki, sava\u015flar\u0131n\u0131zda sizi korusun. \u015eimdi siz \u015f\u00fckrediyor musunuz?\u201d (Enbiy\u00e2, 21\/80)<\/p>\n

T\u00e2l\u00fbt s\u00f6z\u00fcnde durdu, kendisini askerin ba\u015f\u0131na ge\u00e7irdi ve k\u0131z\u0131yla da evlendirdi. Habrun (bug\u00fcnk\u00fc el-Hal\u00eel) \u015fehrinde ya\u015fayan halk\u0131n bir k\u0131sm\u0131 onu di\u011fer k\u0131sm\u0131 da T\u00e2l\u00fbt\u2019un bir o\u011flunu h\u00fck\u00fcmdar olarak kabul ettiler. \u0130ki grup iki y\u0131l kadar aralar\u0131nda sava\u015ft\u0131lar. Sonunda T\u00e2l\u00fbt\u2019un o\u011flu \u00f6ld\u00fc ve b\u00fct\u00fcn \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n ileri gelenleri D\u00e2v\u00fbd\u2019un etraf\u0131nda birle\u015ftiler. Ba\u015fka Peygamberleri kendi kavminden baz\u0131 insanlar\u0131n ink\u00e2r etti\u011fi gibi Hz. D\u00e2v\u00fbd\u2019u da kendi kavminden baz\u0131 insanlar inkar etmi\u015flerdi. Allah onlar\u0131n durumunu \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r: \u201c\u0130srailo\u011fullar\u0131ndan inkar edenler, D\u00e2v\u00fbd ve Meryemo\u011flu \u00ces\u00e2 diliyle lanetlendi. Bu, onlar\u0131n isyan etmeleri ve hadlerini a\u015f\u0131yor olmalar\u0131ndan \u00f6t\u00fcr\u00fcyd\u00fc.\u201d (M\u00e2ide, 5\/78)<\/p>\n

D\u00e2v\u00fbd \u00fclkeyi g\u00fczel idare etti\u011fi gibi yapt\u0131\u011f\u0131 sava\u015flar sonunda s\u0131n\u0131rlar\u0131n\u0131 F\u0131rat\u2019tan Akabe k\u00f6rfezine kadar geni\u015fletti.<\/p>\n

Hz. D\u00e2v\u00fbd\u2019un \u00e7ok ho\u015f bir sesi vard\u0131. Allah Te\u00e2l\u00e2 kulu D\u00e2v\u00fbd\u2019a, diledi\u011fi bir\u00e7ok \u00f6nemli ve faydal\u0131 \u015feyi \u00f6\u011fretmi\u015fti, krall\u0131k nasip etti ve sonunda kendisine Zebur\u2019u (Mez\u00e2mir) g\u00f6ndererek Peygamberlik de lutfeyledi (Hz. D\u00e2v\u00fbd hakk\u0131nda ayr\u0131ca bkz. S\u00e2d, 38\/17 vd. ). \u201cAndolsun! Biz D\u00e2v\u00fbd\u2019a ve S\u00fcleyman\u2019a ilim verdik. Onlar, \u2018Hamd, bizi m\u00fc\u2019min kullar\u0131n\u0131n bir\u00e7o\u011fundan \u00fcst\u00fcn k\u0131lan Allah\u2019a mahsustur\u2019 dediler.\u201d (Neml, 27\/15) (Kur\u2019an Yolu T\u00fcrk\u00e7e Meal ve Tefsir, I, 390; IV, 574)<\/p>\n

Hz. \u00ces\u00e2 hakk\u0131nda bilgi verir misiniz?
\nHz. \u00ces\u00e2 Kur\u2019an-\u0131 Kerim\u2019de 34 yerde \u00ces\u00e2, 9 yerde de Mesih olarak zikredilmi\u015ftir. \u00c2l-i \u0130mran suresinin 45. den 62. ayetine kadar olan b\u00f6l\u00fcmde Hz. \u0130s\u00e2\u2019n\u0131n d\u00fcnyaya geli\u015fi, \u00f6zellikleri, g\u00f6revi, kendisine tuzak kurulmas\u0131 ve y\u00fcce Allah\u2019\u0131n kat\u0131na y\u00fckseltilece\u011finin bildirilmesi hakk\u0131nda bilgi verilmekte, Ras\u00fbl\u00fcllah\u2019tan bu hakikatleri ink\u00e2r edenleri kar\u015f\u0131l\u0131kl\u0131 l\u00e2netle\u015fmeye \u00e7a\u011f\u0131rmas\u0131 istenmektedir. Bu konularda Kur\u2019an-\u0131 Ker\u00eem\u2019in ba\u015fka s\u00fbrelerinde de a\u00e7\u0131klamalar bulunmaktad\u0131r.<\/p>\n

Hz. \u00ces\u00e2 H\u0131ristiyanl\u0131k\u2019ta ve \u0130sl\u00e2m\u2019da hem \u00ces\u00e2 hem de Mes\u00eeh olarak adland\u0131r\u0131lmaktad\u0131r. Fakat Kur\u2019an\u2019\u0131n ifadesiyle; \u201cMeryem o\u011flu \u00ces\u00e2 Mes\u00eeh ancak Allah\u2019\u0131n el\u00e7isidir, Allah\u2019\u0131n Meryem\u2019e ula\u015ft\u0131rd\u0131\u011f\u0131 kelimesidir ve O\u2019ndan bir ruhtur.\u201d (Nis\u00e2, 4\/171) H\u0131ristiyanl\u0131k\u2019ta ise o, Tanr\u0131n\u0131n o\u011flu dolay\u0131s\u0131yla Tanr\u0131 kabul edilmektedir.<\/p>\n

Kur\u2019an-\u0131 Ker\u00eem Hz. \u00ces\u00e2\u2019n\u0131n do\u011fum yeri ve do\u011fum tarihi hakk\u0131nda bilgi vermemektedir.<\/p>\n

\u0130nciller\u2019de onun Beytlehem\u2019de d\u00fcnyaya geldi\u011fi kaydedilmekle birlikte N\u00e2s\u0131ral\u0131 olarak takdim edilmektedir (kr\u015f. Matta, 2\/1, 13\/54-57; Markos, 6\/1-4; Luka, 2\/4-11, 4\/16, 24; Yuhanna, 1\/45).<\/p>\n

Hz. \u00ces\u00e2\u2019n\u0131n do\u011fum tarihi kesin olarak bilinmemektedir. Baz\u0131 tarih\u00ee bilgiler \u0131\u015f\u0131\u011f\u0131nda yap\u0131lan ara\u015ft\u0131rmalar onun do\u011fum tarihinin mil\u00e2ttan \u00f6nce 5 y\u0131l\u0131n\u0131n sonu veya 4 y\u0131l\u0131n\u0131n ba\u015f\u0131 oldu\u011funu g\u00f6stermektedir. Hz. \u00ces\u00e2\u2019n\u0131n do\u011fdu\u011fu ay ve g\u00fcn hakk\u0131nda da kesin bir bilgi bulunmamaktad\u0131r.<\/p>\n

Kur\u2019an-\u0131 Ker\u00eem\u2019de Hz. \u00ces\u00e2\u2019n\u0131n \u0130mr\u00e2n ailesine mensup oldu\u011fu ve bu ailenin Allah taraf\u0131ndan se\u00e7ilip \u00fcst\u00fcn k\u0131l\u0131nd\u0131\u011f\u0131 belirtilmekte; \u00ces\u00e2\u2019n\u0131n annesi Meryem\u2019in babas\u0131ndan \u0130mr\u00e2n ismiyle s\u00f6z edilmektedir (\u00c2l-i \u0130mr\u00e2n, 3\/33-35).<\/p>\n

\u00c2l-i \u0130mr\u00e2n suresi 35-44. \u00e2yetlerde a\u00e7\u0131kland\u0131\u011f\u0131 \u00fczere, Kur\u2019an\u2019a g\u00f6re \u0130sr\u00e2ilo\u011fullar\u0131\u2019ndan \u0130mr\u00e2n\u2019\u0131n kar\u0131s\u0131 hamile kal\u0131r ve do\u011facak \u00e7ocu\u011funu Allah\u2019a (m\u00e2bet) adar. Umdu\u011funun aksine bir k\u0131z do\u011furur, \u201cBen onun ad\u0131n\u0131 Meryem koydum ve i\u015fte ben onu ve soyunu kovulmu\u015f \u015feytana kar\u015f\u0131 sana \u0131smarl\u0131yorum.\u201d diyerek m\u00e2bede emanet eder. Hz. Zekeriyy\u00e2 Meryem\u2019in bak\u0131m\u0131n\u0131 \u00fcstlenir ve Meryem, m\u00e2bedin do\u011fu taraf\u0131nda bir odaya (mihrap) yerle\u015ftirilir. Hz. Meryem orada Allah taraf\u0131ndan r\u0131z\u0131kland\u0131r\u0131l\u0131r; iffetli, her \u00e7e\u015fit k\u00f6t\u00fcl\u00fckten uzak olarak b\u00fcy\u00fcr, herkesin imrendi\u011fi erdemli bir \u015fahsiyete ula\u015f\u0131r.<\/p>\n

Cebr\u00e2il, Meryem\u2019e insan \u015feklinde g\u00f6r\u00fcn\u00fcr. Meryem irkilir ve ondan Allah\u2019a s\u0131\u011f\u0131n\u0131r. Cebr\u00e2il Allah taraf\u0131ndan g\u00f6revlendirilmi\u015f el\u00e7i oldu\u011funu bildirerek Meryem\u2019e bir erkek \u00e7ocuk do\u011furaca\u011f\u0131 m\u00fcjdesini verir. Meryem, iffetli bir insan oldu\u011fu ve kendisine erkek eli de\u011fmedi\u011fi halde nas\u0131l \u00e7ocu\u011funun olaca\u011f\u0131n\u0131 sorunca da Cebr\u00e2il, bunun Allah i\u00e7in kolay oldu\u011funu s\u00f6yler. Daha sonra Allah ruhundan \u00fcfler ve Meryem h\u00e2mile kal\u0131r (ayr\u0131ca bkz. Enbiy\u00e2 21\/91; Tahr\u00eem 66\/12).<\/p>\n

Kur\u2019an-\u0131 Ker\u00eem\u2019de Hz. \u00ces\u00e2\u2019n\u0131n hayat\u0131n\u0131n tebli\u011f faaliyetine kadar ge\u00e7en d\u00f6nemiyle ilgili olarak sadece \u015fu ifade yer al\u0131r: \u201cMeryem o\u011flu ile annesini de bir \u00e2yet yapt\u0131k; ikisini de kalmaya elveri\u015fli, kaynak suyu bulunan y\u00fcksek\u00e7e bir yere yerle\u015ftirdik.\u201d (M\u00fc\u2019min\u00fbn 23\/50) Daha sonraki d\u00f6nemi hakk\u0131nda verdi\u011fi bilgiler de \u0130nciller\u2019deki kadar ayr\u0131nt\u0131l\u0131 de\u011fildir. Kur\u2019an\u2019a g\u00f6re Hz. \u00ces\u00e2, semadan sofra indirmenin (M\u00e2ide 5\/111; Saf 61\/14) d\u0131\u015f\u0131nda, \u00e7amurdan ku\u015f yap\u0131p ona \u00fcfleme ve onun da ku\u015f oluvermesi, \u00f6l\u00fcy\u00fc diriltme, k\u00f6r\u00fc ve c\u00fczzam hastal\u0131\u011f\u0131na tutulmu\u015f ki\u015fiyi iyi etme, evlerde yenilen ve biriktirilen \u015feyleri haber verme gibi \u00e7e\u015fitli m\u00fbcizelerle desteklenmi\u015ftir (\u00c2l-i \u0130mr\u00e2n 3\/49; M\u00e2ide 5\/110). Peygamberli\u011fini ortaya koyan a\u00e7\u0131k delillere ra\u011fmen Hz. \u00ces\u00e2\u2019ya inanmayanlar onu \u00f6ld\u00fcrmek \u00fczere tuzak kurar, plan yaparlar, fakat Allah onlar\u0131n planlar\u0131n\u0131 bozar (\u00c2l-i \u0130mr\u00e2n, 3\/54) ve Hz. \u00ces\u00e2\u2019y\u0131 kendi nezdine y\u00fckseltir (Nis\u00e2 4\/158).<\/p>\n

Kur\u2019an-\u0131 Ker\u00eem\u2019e g\u00f6re Hz. \u00ces\u00e2 \u0130sr\u00e2ilo\u011fullar\u0131\u2019na g\u00f6nderilmi\u015f bir Peygamberdir ve kendisine \u0130ncil verilmi\u015ftir (\u00c2l-i \u0130mr\u00e2n 3\/49; Nis\u00e2 4\/171; Zuhruf 43\/59; Had\u00eed 57\/27; Saf 61\/6).<\/p>\n

Ad\u0131 \u00ces\u00e2, s\u0131fat\u0131 Meryem o\u011flu, lakab\u0131 Mes\u00eeh olarak ge\u00e7en (\u00c2l-i \u0130mr\u00e2n 3\/45) Hz. \u00ces\u00e2 ile ilgili olarak Kur\u2019an\u2019da kullan\u0131lan belli ba\u015fl\u0131 ifadeler \u015funlard\u0131r: \u00ces\u00e2 Allah\u2019tan bir kelimedir (\u00c2l-i \u0130mr\u00e2n 3\/45; Nis\u00e2 4\/171) ve bir ruhtur (Nis\u00e2 4\/171); R\u00fbhulkud\u00fcs ile desteklenmi\u015ftir (Bakara 2\/87, 253; M\u00e2ide 5\/110); annesiyle birlikte Allah taraf\u0131ndan bir \u00e2yet k\u0131l\u0131nm\u0131\u015ft\u0131r (M\u00fc\u2019min\u00fbn, 23\/50); Allah ona kitab\u0131, hikmeti, Tevrat ve \u0130ncil\u2019i \u00f6\u011fretmi\u015ftir (M\u00e2ide 5\/110; \u00c2l-i \u0130mr\u00e2n 3\/48); annesine kar\u015f\u0131 h\u00fcrmetk\u00e2rd\u0131r (Meryem 19\/32); s\u00e2lihlerdendir, \u015f\u00e2n\u0131 y\u00fccedir, Allah\u2019a yak\u0131n olanlardand\u0131r (\u00c2l-i \u0130mr\u00e2n 3\/45-46); Allah ona kitap vermi\u015f, onu Peygamber yapm\u0131\u015f, m\u00fcbarek k\u0131lm\u0131\u015ft\u0131r (M\u00e2ide 5\/75; Meryem 19\/30-31); bir insand\u0131r, bir kuldur (Nis\u00e2 4\/172; M\u00e2ide 5\/75; Meryem 19\/30; Zuhruf 43\/59); be\u015fikte iken konu\u015fan Peygamberdir (\u00c2l-i \u0130mr\u00e2n 3\/46; M\u00e2ide 5\/110; Meryem 19\/29-33); Tevrat\u2019\u0131 tasdik etmi\u015f, baz\u0131 hususlarda onu neshetmi\u015ftir (\u00c2l-i \u0130mr\u00e2n 3\/50-51; M\u00e2ide 5\/46; Zuhruf 43\/63); kavmine namaz\u0131 ve zek\u00e2t\u0131 emretmi\u015ftir (Meryem 19\/31); ayr\u0131ca \u201cEy \u0130sr\u00e2ilo\u011fullar\u0131! Bilin ki benden \u00f6nceki Tevrat\u2019\u0131 do\u011frulamak ve benden sonra gelecek Ahmed isimli el\u00e7iyi m\u00fcjdelemek \u00fczere size Allah taraf\u0131ndan g\u00f6nderilmi\u015f el\u00e7iyim.\u201d (Saf, 61\/6) diyerek Hz. Muhammed (s.a.s.)\u2019in gelece\u011fini m\u00fcjdelemi\u015ftir.<\/p>\n

Kur\u2019an\u2019da Hz. \u00ces\u00e2\u2019n\u0131n babas\u0131z d\u00fcnyaya geli\u015fi il\u00e2h\u00ee kudretin bir tecellisi olarak nitelenmekte ve \u00c2l-i \u0130mran Suresinin 59. \u00e2yetinde onun yarat\u0131l\u0131\u015f\u0131yla Hz. \u00c2dem\u2019in yarat\u0131l\u0131\u015f\u0131 aras\u0131ndaki benzerli\u011fe i\u015faret edilmektedir. Ayr\u0131ca Kur\u2019an\u2019da Hz. \u00ces\u00e2\u2019n\u0131n kendisini asl\u00e2 il\u00e2h olarak takdim etmedi\u011fi a\u00e7\u0131k bi\u00e7imde belirtilmektedir (M\u00e2ide, 5\/116-117). Hz. \u00ces\u00e2\u2019n\u0131n H\u0131ristiyanl\u0131k\u2019taki \u201ctesl\u00ees\u201d inanc\u0131n\u0131n bir \u00f6\u011fesi haline getirilmesi ve Kur\u2019an\u2019\u0131n bu anlay\u0131\u015f\u0131 mahk\u00fbm etmesi hakk\u0131nda bkz. Nis\u00e2 4\/171; M\u00e2ide 5\/72-76. \u00d6te yandan Kur\u2019an Hz. \u00ces\u00e2\u2019n\u0131n \u00f6ld\u00fcr\u00fclmedi\u011fini, \u00e7arm\u0131ha da gerilmedi\u011fini; Allah kat\u0131na y\u00fckseltildi\u011fini bildirmektedir (bu konuda bilgi i\u00e7in bkz. Nis\u00e2 4\/155-161). (Kur\u2019an Yolu T\u00fcrk\u00e7e Meal ve Tefsir, I, 566)<\/p>\n

Hz. M\u00fbs\u00e2 hakk\u0131nda bilgi verir misiniz?
\nKur\u2019an-\u0131 Kerim\u2019de ad\u0131ndan 196 yerde bahsedilen Hz. M\u00fbs\u00e2; gerek Kit\u00e2b-\u0131 Mukaddes\u2019te gerekse Kur\u2019an-\u0131 Ker\u00eem\u2019de kendisine en geni\u015f yer ayr\u0131lm\u0131\u015f bulunan Peygamberdir. Tevrat\u2019\u0131n be\u015f kitab\u0131ndan d\u00f6rd\u00fc (\u00c7\u0131k\u0131\u015f, Levililer, Say\u0131lar, Tesniye) onu ve ba\u015f\u0131ndan ge\u00e7enleri anlat\u0131r. Tevrat\u2019a g\u00f6re Hz. M\u00fbs\u00e2, Ya\u2019kub\u2019un o\u011fullar\u0131ndan Levi\u2019nin soyundand\u0131r. Babas\u0131; Levi\u2019nin o\u011flu Kohat\u2019\u0131n o\u011flu Amran (\u0130mr\u00e2n), annesi ise Kohat\u2019\u0131n k\u0131z karde\u015fi Yokebed\u2019dir (\u00c7\u0131k\u0131\u015f, 6\/18-20).<\/p>\n

Kur\u2019an-\u0131 Ker\u00eem\u2019de yer alan ve ana hatlar\u0131yla Kit\u00e2b-\u0131 Mukaddes\u2019in verdikleriyle uyu\u015fan bilgilere g\u00f6re Hz. M\u00fbs\u00e2\u2019n\u0131n do\u011fdu\u011fu y\u0131l M\u0131s\u0131r Firavunu, y\u00fczy\u0131llard\u0131r bu \u00fclkede ya\u015fayan ve sosyoekonomik durumlar\u0131 gittik\u00e7e k\u00f6t\u00fcle\u015fen \u0130sr\u00e2ilo\u011fullar\u0131 aras\u0131ndan \u00e7\u0131kacak birinin kendi saltanat\u0131n\u0131 elinden alaca\u011f\u0131na i\u015faret eden bir r\u00fcya g\u00f6rm\u00fc\u015f; bunun \u00fczerine onlar\u0131n erkek \u00e7ocuklar\u0131 hakk\u0131nda \u00f6l\u00fcm ferman\u0131 \u00e7\u0131karm\u0131\u015ft\u0131. S\u0131k\u0131 bir \u015fekilde uygulanan bu katliamdan M\u00fbs\u00e2\u2019y\u0131 kurtarmak isteyen annesi, Allah\u2019\u0131n emri uyar\u0131nca onu (\u00fc\u00e7 ayl\u0131kken), har\u00e7 ve ziftle s\u0131vad\u0131\u011f\u0131 bir sepete koyarak; (\u00c7\u0131k\u0131\u015f, 2\/2-3) Nil nehrine b\u0131rakm\u0131\u015f, ablas\u0131na da geli\u015fmeleri uzaktan takip etmesini s\u00f6ylemi\u015fti. Nihayet Firavun\u2019un ailesi bebe\u011fi bularak Firavun\u2019un e\u015fi \u00c2siye\u2019ye getirirler. \u00c7ocu\u011fun hayat\u0131na k\u0131y\u0131lmamas\u0131 ve kendisinde kalmas\u0131 hususunda kocas\u0131n\u0131 da raz\u0131 eden \u00c2siye, onun i\u00e7in bir s\u00fct annesi arar; fakat \u00e7ocuk hi\u00e7bir kad\u0131n\u0131n memesini emmez. Durumu \u00f6\u011frenen ablas\u0131 onlara annesini tavsiye eder (Tevrat\u2019a g\u00f6re M\u00fbs\u00e2\u2019y\u0131 nehirde bulan ve onu emzirmesi i\u00e7in annesine veren, Firavun\u2019un k\u0131z\u0131d\u0131r; bkz. \u00c7\u0131k\u0131\u015f, 2\/5). B\u00f6ylece evinde annesi taraf\u0131ndan emzirilen M\u00fbs\u00e2 tekrar Firavun ailesine teslim edilir; okuma yazma da dahil olmak \u00fczere \u00e7ok iyi bir e\u011fitim g\u00f6r\u00fcr. Olgunluk \u00e7a\u011f\u0131na ula\u015f\u0131nca Allah taraf\u0131ndan kendisine \u201ch\u00fck\u00fcm ve ilim\u201d verilir (geni\u015f bilgi i\u00e7in bkz. Kasas 28\/7 vd. ; kr\u015f. \u00c7\u0131k\u0131\u015f, 2\/2-10).<\/p>\n

\u0130sr\u00e2ilo\u011fullar\u0131\u2019\u0131ndan birinin M\u0131s\u0131rl\u0131 biriyle d\u00f6v\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6ren M\u00fbs\u00e2, \u0130srailli\u2019nin yard\u0131m istemesi \u00fczerine M\u0131s\u0131rl\u0131\u2019ya bir yumruk vurup \u00f6l\u00fcm\u00fcne sebep oldu. Beklemedi\u011fi bu durum kar\u015f\u0131s\u0131nda Allah\u2019tan af diledi; Allah da onu ba\u011f\u0131\u015flad\u0131 (Kasas, 28\/15-16). Ertesi g\u00fcn olay\u0131n duyulmas\u0131 \u00fczerine yetkililer M\u00fbs\u00e2\u2019n\u0131n \u00f6ld\u00fcr\u00fclmesine karar verdiler. Durumu \u00f6\u011frenen M\u00fbs\u00e2 Medyen\u2019e ka\u00e7t\u0131. Burada tan\u0131\u015ft\u0131\u011f\u0131 bir k\u0131zla evlendi ve sekiz (veya on) y\u0131l boyunca kay\u0131npederinin koyun s\u00fcr\u00fcs\u00fcn\u00fc g\u00fctt\u00fc. Daha sonra M\u0131s\u0131r\u2019a d\u00f6nmek \u00fczere ailesiyle birlikte yola \u00e7\u0131kt\u0131. Yolda, T\u00fbr da\u011f\u0131n\u0131n yan\u0131nda g\u00f6rd\u00fc\u011f\u00fc bir ate\u015fe yakla\u015ft\u0131\u011f\u0131nda yak\u0131ndaki bir a\u011fa\u00e7tan \u201cEy M\u00fbs\u00e2! Muhakkak \u00e2lemlerin rabbi olan Allah benim!\u201d \u015feklinde bir ses geldi ve bu s\u00f6zle ba\u015flayan ilk vahye muhatap oldu (bu ve daha ba\u015fka vesilelerle Allah kendisine arac\u0131s\u0131z hitap etti\u011fi i\u00e7in Hz. M\u00fbs\u00e2 \u201ckel\u00eemullah\u201d diye an\u0131l\u0131r).<\/p>\n

Bu arada Allah taraf\u0131ndan kendisine, as\u00e2s\u0131n\u0131n y\u0131lana d\u00f6n\u00fc\u015febilmesi ve elinin kar gibi beyazla\u015fmas\u0131 \u015feklinde iki m\u00fbcize verildi ve Firavun\u2019a gidip kavmini onun zulm\u00fcnden kurtarmakla g\u00f6revlendirildi; iste\u011fi \u00fczerine kendisinden daha g\u00fczel konu\u015fan b\u00fcy\u00fck karde\u015fi Hz. H\u00e2r\u00fbn\u2019u da yan\u0131na almas\u0131 uygun g\u00f6r\u00fcld\u00fc. Hz. M\u00fbs\u00e2, ailesini Medyen\u2019e geri g\u00f6ndererek M\u0131s\u0131r\u2019a gitti ve Hz. H\u00e2r\u00fbn\u2019u da yan\u0131na al\u0131p Firavun\u2019un huzuruna \u00e7\u0131kt\u0131. Ona Allah\u2019\u0131n el\u00e7isi oldu\u011funu bildirdi ve \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n kendisiyle birlikte M\u0131s\u0131r\u2019dan ayr\u0131lmalar\u0131na izin vermesini istedi. Ancak, m\u00fbcizeler g\u00f6stermesine ra\u011fmen Firavun\u2019u ikna edemedi; bu arada Firavun ve M\u0131s\u0131r halk\u0131n\u0131n ba\u015f\u0131na gelen \u015fiddetli fel\u00e2ketler de Firavun\u2019un ikna olmas\u0131na yetmedi. Firavun, her fel\u00e2ket gelmesinde Hz. M\u00fbs\u00e2\u2019ya, e\u011fer Allah\u2019a dua edip kendilerini musibetten kurtar\u0131rsa iste\u011fini yerine getirece\u011fine dair s\u00f6z veriyor, fakat s\u0131k\u0131nt\u0131 ge\u00e7ince s\u00f6z\u00fcnden d\u00f6n\u00fcyordu (ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bkz. A\u2019r\u00e2f 7\/103-138). Nihayet Allah\u2019\u0131n buyru\u011fu uyar\u0131nca Hz. M\u00fbs\u00e2, bir gece \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 yan\u0131na alarak, S\u00een\u00e2\u2019ya ge\u00e7mek \u00fczere gizlice K\u0131z\u0131ldeniz\u2019e do\u011fru yola \u00e7\u0131kt\u0131; sabahleyin durumu \u00f6\u011frenen Firavun da kuvvet toplayarak pe\u015flerine d\u00fc\u015ft\u00fc. Bir m\u00fbcize sonucu denizin yol vermesiyle Hz. M\u00fbs\u00e2 ve kavmi kar\u015f\u0131ya ge\u00e7erken, ayn\u0131 yoldan ge\u00e7meye kalk\u0131\u015fan Firavun ve beraberindekiler bo\u011fulup gittiler.<\/p>\n

Kavmiyle birlikte S\u00een\u00e2\u2019ya ula\u015fan Hz. M\u00fbs\u00e2, onlar\u0131n ba\u015f\u0131na Hz. H\u00e2r\u00fbn\u2019u b\u0131rakarak il\u00e2h\u00ee vahyi almak \u00fczere T\u00fbr da\u011f\u0131na gitti ve k\u0131rk gece orada kald\u0131. Bu arada kavmi, H\u00e2r\u00fbn\u2019un ikazlar\u0131na ra\u011fmen, S\u00e2mir\u00ee isimli bir kuyumcunun yapt\u0131\u011f\u0131 alt\u0131n buza\u011f\u0131 heykeline tapmaya ba\u015flad\u0131. D\u00f6nd\u00fc\u011f\u00fcnde durumu \u00f6\u011frenince son derece \u00fcz\u00fclen ve \u00f6fkelenen M\u00fbs\u00e2, kavminden se\u00e7ti\u011fi yetmi\u015f ki\u015fiyle birlikte, i\u015fledikleri g\u00fcnahlardan dolay\u0131 t\u00f6vbe etmek \u00fczere tekrar T\u00fbris\u00een\u00e2\u2019ya gitti.<\/p>\n

Hz. M\u00fbs\u00e2 \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131, Allah\u2019\u0131n kendileri i\u00e7in takdir etti\u011fi kutsal topraklara g\u00f6t\u00fcrmek istedi. Fakat kavmi onun bu iste\u011fini reddetti\u011fi i\u00e7in arz-\u0131 mev\u2019\u00fbd kendilerine k\u0131rk y\u0131l haram k\u0131l\u0131nd\u0131 ve bu s\u00fcre i\u00e7inde, Hz. M\u00fbs\u00e2 da yanlar\u0131nda olmak \u00fczere, \u00e7\u00f6lde dola\u015f\u0131p durdular (M\u00e2ide 5\/21-26). Tevrat\u2019taki bilgilere g\u00f6re k\u0131rk y\u0131ll\u0131k \u00e7\u00f6l hayat\u0131n\u0131n sonuna do\u011fru Hz. H\u00e2r\u00fbn 123 ya\u015f\u0131nda Hor da\u011f\u0131nda \u00f6ld\u00fc; daha sonra arz-\u0131 mev\u2019\u00fbda yakla\u015ft\u0131klar\u0131nda da Hz. M\u00fbs\u00e2 120 ya\u015f\u0131nda vefat etti; Moab diyar\u0131nda Beyt-peor kar\u015f\u0131s\u0131ndaki dereye defnedildi (Kur\u2019an Yolu T\u00fcrk\u00e7e Meal ve Tefsir, c. 1, s. 123; Tesniye, 32\/50; 34\/6-7).<\/p>\n

Hz. \u0130brahim hakk\u0131nda bilgi verir misiniz?
\nHz. \u0130br\u00e2him Mezopotamya\u2019da, Keld\u00e2n\u00eeler\u2019in Ur \u015fehrinde do\u011fmu\u015f; e\u015fi Saray (S\u00e2ra), babas\u0131 \u00c2zer ve di\u011fer akrabalar\u0131yla birlikte buradan Harran\u2019a gitmi\u015f; babas\u0131 burada \u00f6lm\u00fc\u015f, kendisi de e\u015fi S\u00e2re ve karde\u015finin o\u011flu L\u00fbt ile birlikte Filistin\u2019deki Ken\u2019an diyar\u0131na g\u00f6\u00e7m\u00fc\u015ft\u00fcr.<\/p>\n

\u00dclkede ba\u015f g\u00f6steren k\u0131tl\u0131k y\u00fcz\u00fcnden e\u015fiyle birlikte M\u0131s\u0131r\u2019a gitmi\u015f, orada H\u00e2cer kendisine c\u00e2riye olarak verilmi\u015f, daha sonra tekrar Ken\u2019an diyar\u0131na d\u00f6nm\u00fc\u015ft\u00fcr.<\/p>\n

Hacer\u2019den Hz. \u0130smail, S\u00e2ra\u2019dan da Hz. \u0130shak do\u011fmu\u015ftur. Ketura isimli e\u015finden ba\u015fka \u00e7ocuklar\u0131 da olmu\u015ftur.<\/p>\n

Hz. \u0130shak d\u00fcnyaya geldikten sonra annesi S\u00e2ra, H\u00e2cer\u2019i ve o\u011flu Hz. \u0130sm\u00e2il\u2019i istemez; bunun \u00fczerine Hz. \u0130br\u00e2him Allah\u2019\u0131n emrine uyarak H\u00e2cer\u2019le \u0130sm\u00e2il\u2019i Mekke\u2019nin bulundu\u011fu b\u00f6lgeye getirir. Kur\u2019an\u2019da bu husus Hz. \u0130br\u00e2him\u2019in a\u011fz\u0131ndan, \u201cEy Rabbimiz! Ben \u00e7ocuklar\u0131mdan bir k\u0131sm\u0131n\u0131, senin kutsal evinin (K\u00e2be) yan\u0131nda tar\u0131ma elveri\u015fli olmayan bir vadiye yerle\u015ftirdim. Bunu yapt\u0131m ki Rabbim, namaz\u0131 k\u0131ls\u0131nlar! \u0130nsanlar\u0131n g\u00f6n\u00fcllerini onlara meylettir ve \u00e7e\u015fitli \u00fcr\u00fcnlerden onlara r\u0131z\u0131k ver ki \u015f\u00fckretsinler! \u201cRabbimiz, neslimden bir k\u0131sm\u0131n\u0131 senin Beyt\u00fclhar\u00e2m\u2019\u0131n\u0131n yan\u0131nda, ekinsiz (kuru) bir vadiye yerle\u015ftirdim.\u201d (\u0130br\u00e2him, 14\/37) \u015feklinde ifade edilir.<\/p>\n

Kur\u2019an-\u0131 Kerim\u2019de Hz. \u0130brahim ile ilgili 98 ayet bulunmaktad\u0131r. Hz. \u0130brahim\u2019in Peygamber oldu\u011fu ve kendisine suhuf verildi\u011fi Kur\u2019an-\u0131 Kerim\u2019de a\u00e7\u0131k\u00e7a beyan edilmi\u015ftir. \u201cAndolsun, biz N\u00fbh\u2019u ve \u0130brahim\u2019i Peygamber olarak g\u00f6nderdik. Peygamberli\u011fi ve kitab\u0131 onlar\u0131n soylar\u0131na da verdik. Onlardan kimi do\u011fru yola ermi\u015ftir, ama i\u00e7lerinden bir\u00e7o\u011fu da fas\u0131k kimselerdir.\u201d (Hadid, 57\/26)<\/p>\n

Allah Hz. \u0130brahim\u2019i insanl\u0131k i\u00e7in bir \u00f6nder yapm\u0131\u015ft\u0131r. Bug\u00fcn bile \u00fc\u00e7 b\u00fcy\u00fck ilah\u00ee dinin mensuplar\u0131 Hz. \u0130brahim\u2019de birle\u015fmekte, her biri onu \u00f6nder kabul etmektedirler. \u201cBen seni insanlara \u00f6nder yapaca\u011f\u0131m.\u201d \u0130brahim de, \u201cSoyumdan da (\u00f6nderler yap, ya Rabbi!)\u201d demi\u015fti. Bunun \u00fczerine Rabbi, \u201cBenim ahdim (verdi\u011fim s\u00f6z) zalimleri kapsamaz\u201d demi\u015fti.\u201d (Bakara, 2\/124)<\/p>\n

Yery\u00fcz\u00fcn\u00fcn ilk ibadet evi olan Ka\u2019be Hz. \u0130brahim taraf\u0131ndan yeniden in\u015fa edilmi\u015ftir. \u201cHani \u0130brahim, \u0130smail ile birlikte evin (K\u00e2be\u2019nin) temellerini y\u00fckseltiyor, \u201cEy Rabbimiz! Bizden kabul buyur! \u015e\u00fcphesiz sen hakk\u0131yla i\u015fitensin, hakk\u0131yla bilensin\u201d diyorlard\u0131.\u201d (Bakara, 2\/127)<\/p>\n

Hz. \u0130brahim ve nesli \u00fcst\u00fcn k\u0131l\u0131nm\u0131\u015f bir nesildir. \u201c\u015e\u00fcphesiz, Allah, Adem\u2019i, N\u00fbh\u2019u, \u0130brahim ailesini (soyunu) ve \u0130mran ailesini (soyunu) birbirinden gelmi\u015f birer nesil olarak se\u00e7ip \u00e2lemlere \u00fcst\u00fcn k\u0131ld\u0131. Allah her \u015feyi hakk\u0131yla i\u015fitendir, hakk\u0131yla bilendir.\u201d (\u00c2l-i \u0130mr\u00e2n, 3\/33-34)<\/p>\n

Kur\u2019an-\u0131 Ker\u00eem\u2019de Hz. \u0130br\u00e2him\u2019in vefat\u0131yla ilgili bilgi yoktur. K\u0131sas-\u0131 enbiy\u00e2 kitaplar\u0131nda onun 195 veya 200 ya\u015f\u0131nda \u00f6ld\u00fc\u011f\u00fc, Ken\u2019an\u2019da e\u015fi S\u00e2ra\u2019n\u0131n yan\u0131na defnedildi\u011fi ifade edilir. (Kur\u2019an Yolu T\u00fcrk\u00e7e Meal ve Tefsir, III, 322)<\/p>\n

Hz. N\u00fbh hakk\u0131nda bilgi verir misiniz?
\nHz. N\u00fbh Hz. \u00c2dem\u2019in o\u011flu \u015e\u00eet\u2019in (\u015e\u00ees) neslinden Lamek\u2019in o\u011flu olup, ad\u0131 Kur\u2019an\u2019da k\u0131rk \u00fc\u00e7 yerde ge\u00e7en b\u00fcy\u00fck bir Peygamberdir. Ayr\u0131ca y\u00fcce Allah taraf\u0131ndan kendilerinden sa\u011flam s\u00f6z al\u0131nan be\u015f b\u00fcy\u00fck Peygamberden biri ve bunlar\u0131n ilkidir (Ahz\u00e2b, 33\/7; Ahkaf, 46\/35). 950 y\u0131l ya\u015fam\u0131\u015f ve kavmini Allah\u2019\u0131n dinine davet etmi\u015ftir (Ankeb\u00fbt 29\/14).<\/p>\n

Kur\u2019an\u2019da N\u00fbh\u2019tan \u00f6nceki baz\u0131 Peygamberler de an\u0131lmakla birlikte onlar\u0131n ink\u00e2rc\u0131larla m\u00fccadelesi hakk\u0131nda detayl\u0131 bilgi verilmemi\u015ftir. N\u00fbh\u2019un soyu, hayat\u0131, Peygamberli\u011fi, ink\u00e2rc\u0131 toplumuna kar\u015f\u0131 sergiledi\u011fi m\u00fccadele ve N\u00fbh tufan\u0131 hakk\u0131nda H\u00fbd s\u00fbresinde geni\u015f\u00e7e bilgi verilmi\u015ftir (bkz. 11\/25-49; ayr\u0131ca kr\u015f. A\u2019r\u00e2f 7\/59-64).<\/p>\n

Hz. \u0130dris\u2019ten sonra \u00e2demo\u011fullar\u0131 do\u011fru yoldan ayr\u0131ld\u0131lar ve putlara tapmaya ba\u015flad\u0131lar. Cenab-\u0131 Hak onlara N\u00fbh Peygamberi g\u00f6nderdi. Hz. N\u00fbh uzun y\u0131llar kavmini Allah\u2019\u0131n birli\u011fine davet etti. O\u011fullar\u0131 S\u00e2m, H\u00e2m ve Y\u00e2fes ile e\u015fleri ve \u00e7ok az kimse iman etti. Geri kalan b\u00fcy\u00fck \u00e7o\u011funluk inanmad\u0131. Hatta kendisinin Y\u00e2m ad\u0131ndaki o\u011flu bile Hz. N\u00fbh\u2019a inanmad\u0131. Hz. N\u00fbh kavmine nasihat ettik\u00e7e, onlar da ona ez\u00e2, cef\u00e2, tahkir ve alay ile kar\u015f\u0131l\u0131k verdiler.<\/p>\n

Allah N\u00fbh\u2019a gemi yapmas\u0131n\u0131 emretti. Hz. N\u00fbh gemiye bindi ve her t\u00fcrl\u00fc hayvandan birer \u00e7ift ald\u0131. O\u011flu Y\u00e2m\u2019\u0131 da gemiye davet etti. Fakat o, \u201cBen da\u011fa \u00e7\u0131kar kurtulurum.\u201d diye gemiye binmedi. Hz. N\u00fbh\u2019Bug\u00fcn Allah\u2019\u0131n merhametinden ba\u015fka s\u0131\u011f\u0131nacak yer yoktur\u2019 diye nasihat ederken araya bir dalga girdi, Y\u00e2m bo\u011fuldu.<\/p>\n

N\u00fbh\u2019tan sonra insanl\u0131k N\u00fbh\u2019un \u00fc\u00e7 o\u011flundan \u00fcredi. Arab\u0131n, \u0130ranl\u0131lar\u0131n ve Rum\u2019un babas\u0131 \u201cS\u00e2m\u201d ve Sudan halk\u0131n\u0131n babas\u0131 \u201cH\u00e2m\u201d ve T\u00fcrk kabilelerinin babas\u0131 Y\u00e2fes\u2019tir (Ahmet Cevdet, K\u0131sas-\u0131 Enbiya, I, 6).<\/p>\n

Kur\u2019an-\u0131 Kerim\u2019de Hz. N\u00fbh ile ilgili bir sure ve ba\u015fka surelerde Hz. Nuh\u2019un ad\u0131n\u0131n ge\u00e7ti\u011fi pek \u00e7ok ayet vard\u0131r. Bunlardan bir ka\u00e7\u0131 burada zikredilebilir: \u201cAndolsun, biz N\u00fbh\u2019u kendi kavmine Peygamber olarak g\u00f6nderdik. O da dokuz y\u00fcz elli y\u0131l onlar\u0131n aras\u0131nda kald\u0131. Neticede onlar zul\u00fcmlerini s\u00fcrd\u00fcr\u00fcrlerken t\u00fbfan kendilerini yakalay\u0131verdi.\u201d (Ankeb\u00fbt, 29\/14) \u201cGemi, inkar edilen kimseye (Nuh\u2019a) bir m\u00fckafat olarak g\u00f6zetimimiz alt\u0131nda y\u00fcz\u00fcyordu.\u201d (Kamer, 54\/14) \u201c (Ey Muhammed! ) N\u00fbh\u2019u da hat\u0131rla. Hani o daha \u00f6nce dua etmi\u015fti de biz onun duas\u0131n\u0131 kabul ederek, kendisini ve ailesini o b\u00fcy\u00fck s\u0131k\u0131nt\u0131dan (tufandan) kurtarm\u0131\u015ft\u0131k.\u201d (Enbiy\u00e2, 21\/76)<\/p>\n

Rivayete g\u00f6re Hz. N\u00fbh t\u00fbfandan sonra 350 y\u0131l ya\u015fam\u0131\u015f ve Mekke\u2019de vefat etmi\u015ftir (\u00d6mer Faruk Harman, \u201cN\u00fbh\u201d, \u0130FAV Ans. , III, 499).<\/p>\n

Allah\u2019a isim olarak tanr\u0131 kelimesini kullanmak caiz midir?
\n\u201cTanr\u0131\u201d kelimesi, Arap\u00e7a \u201cilah\u201d kelimesinin kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Bu kelime genel olarak \u201ctanr\u0131 kabul edilenlere\u201d verilen bir cins isimdir.<\/p>\n

\u201cAllah\u201d kelimesi ise Arap dilinde, her harfinin \u00f6zelli\u011fi olan ve her biri ayr\u0131 ayr\u0131 harfler halinde O y\u00fcce varl\u0131\u011fa delalet eden \u00f6zel bir isimdir.<\/p>\n

Bu bak\u0131mdan, kel\u00e2m \u00e2limlerine g\u00f6re \u201cAllah\u201d kelimesi, Cenab-\u0131 Hakk\u0131n y\u00fcce zat\u0131na ve b\u00fct\u00fcn kemal s\u0131fatlar\u0131na delalet eden \u201cism-i azam\u201d ve \u201clafza-\u0131 celal\u201d yani \u00f6zel ve en y\u00fcce bir isimdir. Hi\u00e7bir dilde bu kelimenin ifade etti\u011fi \u00f6zel manay\u0131 kapsayacak bir kelime bulunmamaktad\u0131r. Bu sebeple M\u00fcsl\u00fcmanlar\u0131n, ibadet ettikleri tek yarat\u0131c\u0131lar\u0131n\u0131 \u201cAllah\u201d diye anmalar\u0131 daha do\u011fru olur. Fakat Allah \u201cesma-i h\u00fcsna\u201d denilen 99 isminden biriyle an\u0131labilece\u011fi gibi, dinimizin bildirdi\u011fi mutlak kemal sahibi, noksanlardan m\u00fcnezzeh olan y\u00fcce Allah\u2019\u0131 anma niyetiyle T\u00fcrk\u00e7e olarak \u201cTanr\u0131\u201d diye de an\u0131lmas\u0131nda bir sak\u0131nca yoktur.<\/p>\n

\u00c7ocuklara Allah\u2019\u0131n isimleri konabilir mi?
\nBir anne-baban\u0131n \u00e7ocu\u011funa kar\u015f\u0131 g\u00f6revlerinden birisi ona g\u00fczel isim vermektir. Nitekim Hz. Peygamber (s.a.s.), bir hadisinde insanlar\u0131n k\u0131yamet g\u00fcn\u00fc isimleri ile \u00e7a\u011f\u0131r\u0131laca\u011f\u0131n\u0131 belirterek \u201c\u00e7ocuklar\u0131n\u0131za g\u00fczel isim koyunuz.\u201d (Eb\u00fb D\u00e2v\u00fbd, Edeb, 69) buyurmu\u015ftur. \u00c7ocuklara Allah\u2019\u0131n isimlerini vermeye gelince, hemen belirtmek gerekir ki Allah\u2019a has isimler \u00e7ocuklara verilmemelidir. \u015eayet \u00e7ocuklara ilah\u00ee isimler verilecekse ba\u015f\u0131na \u201ckul\u201d anlam\u0131na gelen \u201cabd\u201d kelimesi eklenmelidir. Abdullah, AbdurRahman, Abdurrahim, Abdulkadir, Abd\u00fcllatif gibi.<\/p>\n

Allah korkusu hakk\u0131nda bilgi verir misiniz?
\nS\u00f6zl\u00fckte korkmak, bilinen veya hissedilen bir i\u015faretten dolay\u0131 irkilmek, bir tehlike kar\u015f\u0131s\u0131nda ne olaca\u011f\u0131 endi\u015fesi i\u00e7inde olmak, gelecekte ho\u015flanmad\u0131\u011f\u0131 bir \u015feyle kar\u015f\u0131la\u015fma d\u00fc\u015f\u00fcncesiyle kalbin yan\u0131p \u00fcz\u00fclmesi demektir. Allah korkusu, terim olarak, \u201cAllah\u2019\u0131n sonsuz y\u00fcceli\u011fi kar\u015f\u0131s\u0131nda irkilmek, O\u2019nun sonsuz b\u00fcy\u00fckl\u00fc\u011f\u00fcne paralel olarak hamd ve tesbih yap\u0131lamayaca\u011f\u0131n\u0131 fark etmek, O\u2019nun say\u0131s\u0131z nimetlerine kar\u015f\u0131 yeterince \u015f\u00fckredememe endi\u015fesi i\u00e7inde olmak, O\u2019nun s\u0131n\u0131rs\u0131z kem\u00e2line kar\u015f\u0131 duydu\u011fumuz yahut duymam\u0131z gereken muhabbetin baz\u0131 tutum ve davran\u0131\u015flar\u0131m\u0131zla zarar g\u00f6rece\u011fi kayg\u0131s\u0131n\u0131 ta\u015f\u0131makt\u0131r.\u201d<\/p>\n

Allah korkusu Kur\u2019an\u2019da te\u015fvik edilen korkulardan biridir. \u201cE\u011fer m\u00fc\u2019minler iseniz benden korkun.\u201d (\u00c2l-i \u0130mr\u00e2n, 3\/175) \u201cEy kullar\u0131m! Benden korkun, sak\u0131n\u0131n.\u201d (Z\u00fcmer, 39\/16) gibi bir\u00e7ok \u00e2yette Allah\u2019tan korkulmas\u0131 emredilmi\u015ftir. Ancak Allah korkusu; insan\u0131n karanl\u0131ktan, a\u00e7l\u0131ktan, y\u0131rt\u0131c\u0131 hayvanlardan ve d\u00fc\u015fmandan korkmas\u0131 gibi bir korku de\u011fildir. \u0130nsan, isy\u00e2n\u0131 sebebiyle Allah\u2019\u0131n rahmet, ma\u011ffiret, r\u0131za, sevgi, dostluk ve nimetlerinden mahrum kalmaktan; il\u00e2h\u00ee huzurda hesap vermekten ve d\u00fcnya ve \u00e2hirette azab\u0131na u\u011framaktan korkar.<\/p>\n

Kur\u2019an\u2019da Allah\u2019\u0131n g\u0131yab\u0131nda, makam\u0131ndan, va\u00eedinden ve azab\u0131ndan korkmak s\u00f6z konusu edilmi\u015ftir.a.) Allah\u2019\u0131n g\u0131yab\u0131nda korkmak (M\u00e2ide, 5\/94; Y\u00e2s\u00een, 36\/11); Allah\u2019\u0131 g\u00f6rmeden, hen\u00fcz huzuruna varmadan korkmakt\u0131r. b) Allah\u2019\u0131n Makam\u0131ndan korkmak (Rahm\u00e2n, 55\/46; N\u00e2zi\u2019\u00e2t, 79\/40-41); Kur\u2019an\u2019da \u201cAllah\u2019\u0131n makam\u0131ndan korkma\u201d ifadesi kullan\u0131lm\u0131\u015f ve bu korkuya sahip olanlar, cennetle m\u00fcjdelenmi\u015flerdir. Allah\u2019\u0131n makam\u0131 ile murat, insan ve cinlerin k\u0131yamet g\u00fcn\u00fcnde hesap vermek i\u00e7in Allah\u2019\u0131n huzurunda durmalar\u0131d\u0131r. Allah, kullar\u0131n\u0131n gizli-\u00e2\u015fik\u00e2r b\u00fct\u00fcn yapt\u0131klar\u0131n\u0131 bilir, g\u00f6r\u00fcr ve s\u00f6ylediklerini duyar. \u0130nsanlar Allah\u2019\u0131n denetimi ve g\u00f6zetimi alt\u0131ndad\u0131rlar. c) Allah\u2019\u0131n va\u2019\u00eedinden korkmak (\u0130brahim 14\/14); Allah\u2019\u0131n r\u0131zas\u0131ndan, cennet ve nimetlerinden mahrum kalmaktan, lanete ve s\u00fcrekli azaba u\u011framaktan korkmakt\u0131r. Allah, m\u00fc\u2019minlere cennet; k\u00e2fir ve m\u00fcnaf\u0131klara ise cehennem va\u2019dinde bulunmu\u015ftur (Tevbe, 9\/68, 72). d) Allah\u2019\u0131n azab\u0131ndan korkmak (Ra\u2019d 13\/6; Hicr 15\/49; Fussilet 41\/43; Had\u00eed 57\/20).<\/p>\n

Allah korkusu; Allah\u2019\u0131n celal s\u0131fatlar\u0131na, va\u00eed ve azab\u0131na y\u00f6neliktir. \u201cAllah kullar\u0131na zerre kadar zulmetmez.\u201d (Nis\u00e2, 4\/40) Y\u00fcce Allah; varl\u0131\u011f\u0131n\u0131, birli\u011fini, meleklerini, kitaplar\u0131n\u0131, \u00e2yetlerini ve Peygamberlerini ink\u00e2r edenleri, yalanlayanlar\u0131 ve isy\u00e2n edenleri cezaland\u0131raca\u011f\u0131n\u0131 Kur\u2019an\u2019da bildirmi\u015ftir. \u0130syank\u00e2r insan, t\u00f6vbe edip af dilerse ba\u011f\u0131\u015flan\u0131r. \u0130nk\u00e2r, isy\u00e2n ve zulm\u00fcne devam ederse cezaland\u0131r\u0131l\u0131r. \u0130\u015fte insan, bu ink\u00e2r, isy\u00e2n ve zul\u00fcm sebebiyle Allah\u2019\u0131n cezaland\u0131rmas\u0131ndan korkar. Y\u00fcce Allah, kendisini hem ba\u011f\u0131\u015flayan hem de cezaland\u0131ran olarak tan\u0131tm\u0131\u015ft\u0131r. \u0130\u015fte Allah korkusu insan\u0131n; Allah\u2019\u0131n ma\u011ffiret ve r\u0131zas\u0131ndan mahrum kalma, ac\u0131 ve \u015fiddetli azab\u0131na u\u011frama endi\u015fesi ta\u015f\u0131mas\u0131na y\u00f6neliktir. Allah korkusu deyince bunun anla\u015f\u0131lmas\u0131 gerekir<\/p>\n

Allah\u2019\u0131n azab\u0131ndan korkulmas\u0131 gerekir. \u00c7\u00fcnk\u00fc Allah\u2019\u0131n azab\u0131; b\u00fcy\u00fck (Bakara, 2\/7), al\u00e7alt\u0131c\u0131 (Bakara, 2\/90), \u015fiddetli (Bakara, 2\/165), korkun\u00e7 (\u0130sr\u00e2, 17\/57), sert (Lokm\u00e2n, 31\/24) ve k\u00f6t\u00fc (Z\u00fcmer, 39\/24) bir azapt\u0131r. Allah, su\u00e7suz yere hi\u00e7 kimseyi cezaland\u0131rmaz. Ancak insanlar cezaland\u0131rmay\u0131 hak ettikleri bir su\u00e7 i\u015fledikleri takdirde cezaland\u0131r\u0131r. As\u0131l cezaland\u0131rma yeri \u00e2hirettir. Bununla birlikte Allah, d\u00fcnyada da insanlar\u0131 \u00e7e\u015fitli \u015fekillerde \u0131slah olmalar\u0131 i\u00e7in cezaland\u0131rabilir. Ge\u00e7mi\u015f kavimlerden bir\u00e7ok insan ve toplumu ink\u00e2r ve isy\u00e2nlar\u0131 sebebiyle cezaland\u0131rm\u0131\u015ft\u0131r (Ankeb\u00fbt, 29\/40; En\u2019\u00e2m, 6\/65). Allah korkusu hem d\u00fcnyada hem de \u00e2hirette cezaland\u0131r\u0131lmaktan korkmay\u0131 ve cennet nimetlerinden mahrum kalmay\u0131 ifade etmektedir. Kur\u2019an\u2019da Allah\u2019\u0131n azab\u0131ndan emin olunmamas\u0131 istenmi\u015f (A\u2019r\u00e2f, 7\/97) ve Allah\u2019\u0131n azab\u0131ndan ancak h\u00fcsrana u\u011frayanlar\u0131n emin olacaklar\u0131 bildirilmi\u015ftir (A\u2019r\u00e2f, 7\/99).<\/p>\n

Kur\u2019an\u2019da Peygamberlerin (Ahz\u00e2b, 33\/39), \u00e2limlerin (F\u00e2t\u0131r, 35\/28), ak\u0131ll\u0131 insanlar\u0131n (Ra\u2019d, 13\/19), hid\u00e2yete erenlerin (Tevbe, 9\/18), muttakilerin (Enbiy\u00e2, 21\/49), s\u00e2lihlerin (Beyyine, 98\/7-8), namazlar\u0131n\u0131 k\u0131lan (Me\u2019\u00e2ric, 70\/27), hay\u0131rda yar\u0131\u015fan (M\u00fc\u2019minun, 23\/60), kurutulu\u015fa eren m\u00fc\u2019minlerin (Nur, 24\/52), meleklerin (Enbiy\u00e2, 21\/26), canl\u0131 ve cans\u0131z b\u00fct\u00fcn varl\u0131klar\u0131n (Nahl, 16\/49-50; \u0130sr\u00e2, 17\/57) Allah\u2019tan korktuklar\u0131 bildirilmi\u015ftir.<\/p>\n

Allah\u2019tan korkanlar; Peygamberin uyar\u0131s\u0131na kulak verirler (F\u00e2t\u0131r, 35\/18), \u00eem\u00e2n edip s\u00e2lih ameller i\u015flerler (Beyyine, 98\/7-8), Kur\u2019an\u2019dan \u00f6\u011f\u00fct al\u0131rlar (T\u00e2-h\u00e2, 20\/3), Kur\u2019an k\u0131ssalar\u0131ndan ibret al\u0131rlar (N\u00e2zi\u2019\u00e2t, 79\/26), Allah ve Peygamberin emirlerine uyarlar (Nahl, 16\/49-50), Kur\u2019an okununca derileri \u00fcrperir, kalpleri Allah\u2019\u0131n zikrine kar\u015f\u0131 yumu\u015far (Z\u00fcmer, 39\/23; Enf\u00e2l, 8\/2) ve g\u00fcnahlar\u0131 terk ederler (M\u00e2ide, 7\/27-28). Allah\u2019tan korkan insan; h\u0131rs\u0131zl\u0131k, gasp, hainlik, iftira, zul\u00fcm ve i\u015fkence yapamaz, insan \u00f6ld\u00fcremez, i\u00e7ki i\u00e7emez, kumar oynayamaz, hi\u00e7 kimsenin bulunmad\u0131\u011f\u0131 bir yerde olsa bile su\u00e7 i\u015fleyemez, namaz\u0131n\u0131, orucunu, zek\u00e2t\u0131n\u0131 ve hacc\u0131n\u0131 terk edemez, hi\u00e7bir g\u00f6revini ihmal edemez. \u00c7\u00fcnk\u00fc Allah korkusu b\u00fct\u00fcn bunlara mani olur. Allah\u2019tan korkan kimse; ibadetlere devam eder, g\u00fcnahlardan sak\u0131n\u0131r, bir g\u00fcnah i\u015fleyince \u00fcz\u00fcl\u00fcr ve hemen bu g\u00fcnah\u0131ndan t\u00f6vbe eder, nefsini hesaba \u00e7eker ve ahl\u00e2k\u0131n\u0131 g\u00fczelle\u015ftirir.<\/p>\n

Allah\u2019\u0131n birli\u011finin delilleri nelerdir?
\nY\u00fcce Allah\u2019\u0131n vahdaniyeti\/birli\u011fi hem nakl\u00ee hem de akl\u00ee deliller yoluyla bilinir. Nakli delillerin ba\u015f\u0131nda Kur\u2019an-\u0131 Kerim ve Hz. Peygamber (s.a.s.)\u2019in a\u00e7\u0131klamalar\u0131 gelir. Kur\u2019an-\u0131 Kerim insanlar\u0131 akl\u0131n\u0131 kullanarak evren ve yarat\u0131klar \u00fczerinde d\u00fc\u015f\u00fcnmek suretiyle Allah\u2019\u0131n birli\u011fini ikrar etmeye \u00e7a\u011f\u0131r\u0131r. Kur\u2019an\u2019da \u015f\u00f6yle buyrulur: \u201cDe ki: \u201cO, Allah\u2019t\u0131r, bir tektir.\u201d \u201cAllah Samed\u2019dir. (Her \u015fey O\u2019na muhta\u00e7t\u0131r, o, hi\u00e7bir \u015feye muhta\u00e7 de\u011fildir. )\u201d \u201cOndan \u00e7ocuk olmam\u0131\u015ft\u0131r (Kimsenin babas\u0131 de\u011fildir). Kendisi de do\u011fmam\u0131\u015ft\u0131r (kimsenin \u00e7ocu\u011fu de\u011fildir).\u201d \u201cHi\u00e7bir \u015fey O\u2019na denk ve benzer de\u011fildir.\u201d (\u0130hl\u00e2s, 112\/1-4). \u201c (Allah) g\u00f6klerin, yerin ve bu ikisi aras\u0131ndakilerin Rabbidir.\u201d (Meryem, 19\/65) \u201cHi\u00e7bir \u015fey onun benzeri de\u011fildir.\u201d (\u015e\u00fbr\u00e2, 42\/11) Bu \u00e2yetler ve Kur\u2019an\u2019da Allah\u2019\u0131n birli\u011fini ve birli\u011finin mahiyetini a\u00e7\u0131klayan daha bir\u00e7ok \u00e2yete g\u00f6re Allah\u2019\u0131n bir olmas\u0131, O\u2019nun hi\u00e7bir \u015feye muhta\u00e7 olmamas\u0131, her \u015feyin ona muhta\u00e7 olmas\u0131, zat\u0131n\u0131n do\u011fmak ve do\u011furmak gibi bir sebebe dayanmamas\u0131, zat ve s\u0131fatlar\u0131nda kem\u00e2l sahibi olmas\u0131, yarat\u0131klar i\u00e7erisinde e\u015fi ve benzerinin bulunmamas\u0131 anlam\u0131na gelir. Evrendeki her \u015fey cins, nevi ve t\u00fcrler olma a\u00e7\u0131s\u0131ndan birbirinin benzeri iken e\u015fi, orta\u011f\u0131 ve benzeri olmayan Y\u00fcce Allah her \u015feyden m\u00fcnezzehtir. Demek ki Kur\u2019an\u2019a g\u00f6re Allah\u2019\u0131n birli\u011fi, mahiyeti itibar\u0131yla kendine \u00f6zg\u00fc bir tekliktir.<\/p>\n

Kur\u2019an\u2019da Allah\u2019\u0131n vahdaniyeti ve di\u011fer s\u0131fatlar\u0131 konusunda zikredilen nakli deliller ayn\u0131 zamanda akli delilleri de i\u00e7erir. Bu \u015fu \u00e2yette a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir: \u201cE\u011fer yerde ve g\u00f6kte Allah\u2019tan ba\u015fka ilahlar olsayd\u0131 kesinlikle ikisinin de d\u00fczeni bozulurdu. Demek ki, Ar\u015f\u2019\u0131n Rabbi Allah onlar\u0131n nitelemelerinden uzakt\u0131r, y\u00fccedir.\u201d (Enbiya, 21\/22) Bu \u00e2yet iki il\u00e2h\u0131n varl\u0131\u011f\u0131n\u0131 ya da ilahl\u0131kta m\u00fc\u015fterekli\u011fi\/ortakl\u0131\u011f\u0131 kabul etmenin aklen muhal\/imk\u00e2ns\u0131z oldu\u011funu ifade eder. \u00d6yleyse Y\u00fcce Allah\u2019\u0131 bu t\u00fcrden nitelendirmelerden tenzih etmek gerekir. O b\u00fct\u00fcn fiillerinde mutlak g\u00fc\u00e7 ve irade sahibi olan tek ilaht\u0131r. Bu bak\u0131mdan k\u00e2inat\u0131n ve k\u00e2inatta meydana gelen olaylar\u0131n yarat\u0131lmas\u0131nda birden fazla il\u00e2h\u0131n m\u00fcdahil oldu\u011funu varsaymak bat\u0131ld\u0131r. Zira bu durum evrenin fesad\u0131n\u0131 gerektirir.<\/p>\n

\u201cAllah\u2019\u0131n zaman ve mek\u00e2ndan m\u00fcnezzeh olmas\u0131\u201d ne demektir?
\nAllah\u2019\u0131n zaman ve mek\u00e2ndan m\u00fcnezzeh olu\u015fu, O\u2019nun hi\u00e7bir \u015fekilde zaman ve mekanla ili\u015fkilendirilmemesi demektir. Zira zaman ve mekan mahluk yani \u201cyarat\u0131lm\u0131\u015f\u201d bir \u015feydir. Allah ise Yarat\u0131c\u0131\u2019d\u0131r. Dolay\u0131s\u0131yla O yarat\u0131klara has \u00f6zelliklerden m\u00fcnezzeh yani uzakt\u0131r. Biraz daha a\u00e7arak ifade etmek gerekirse, \u201cmekan\u201d varl\u0131k ve nesnelerin bulundu\u011fu yerdir. S\u00f6z gelimi bir meyve a\u011fa\u00e7ta, a\u011fa\u00e7 bah\u00e7ede, bah\u00e7e bir b\u00f6lgede, b\u00f6lge d\u00fcnyada, d\u00fcnyam\u0131z g\u00fcne\u015f sisteminde, g\u00fcne\u015f sistemi galakside, galaksiler uzayda bulunmaktad\u0131r. Bunlar\u0131n hepsi mahluk, yani yarat\u0131lm\u0131\u015f bir \u015feydir. Zamana gelince bu, varl\u0131klardaki hareketlili\u011fin birimsel olarak ifade edilmesi olup varl\u0131ktan ayr\u0131 bir \u015fey de\u011fildir. Sonu\u00e7ta bu da mahluk yani yarat\u0131lm\u0131\u015f bir \u015feydir. Allah ise her \u015feyi var eden, yaratand\u0131r (En\u00e2m, 6\/102). \u201cO g\u00f6kleri ve yeri yaratand\u0131r.\u201d (F\u00e2t\u0131r, 45\/1) O halde O, her \u00e7e\u015fit zaman ve mekan kay\u0131tlar\u0131ndan uzakt\u0131r.<\/p>\n

\u201cEsm\u00e2-i H\u00fcsn\u00e2\u201d ne demektir?
\n\u0130smin \u00e7o\u011fulu olan esm\u00e2 kelimesi ile, \u201cen g\u00fczel\u201d anlam\u0131ndaki h\u00fcsn\u00e2 kelimesinin olu\u015fturdu\u011fu bir s\u0131fat tamlamas\u0131 olan esm\u00e2-i H\u00fcsn\u00e2, \u201cen g\u00fczel isimler\u201d anlam\u0131nda y\u00fcce Allah\u2019\u0131n b\u00fct\u00fcn isimleri i\u00e7in kullan\u0131lan bir terimdir. Kur\u2019an-\u0131 Kerimde \u201cAllah, kendisinden ba\u015fka il\u00e2h olmayand\u0131r. En g\u00fczel isimler O\u2019na mahsustur.\u201d (T\u00e2h\u00e2, 20\/8), \u201cEn g\u00fczel isimler O\u2019nundur. G\u00f6klerde ve yerde olanlar O\u2019nun \u015fan\u0131n\u0131 y\u00fcceltmektedirler. O galiptir, hikmet sahibidir.\u201d (Ha\u015fr 52\/24) me\u00e2lindeki \u00e2yetlerde de ifade edildi\u011fi gibi en g\u00fczel isimler Allah\u2019a mahsustur. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn kemal ve yetkinliklerin sahibi O\u2019dur. O\u2019nun isimleri en y\u00fcce ve mutlak \u00fcst\u00fcnl\u00fck ifade eden kutsal kavramlard\u0131r. Allah\u2019\u0131n isimlerine esm\u00e2-i il\u00e2hiyye de denilir.<\/p>\n

Allah Te\u00e2l\u00e2\u2019n\u0131n Kur\u2019an\u2019da ve sahih hadislerde ge\u00e7en pek \u00e7ok ismi vard\u0131r. Kul bu isimleri \u00f6\u011frenerek Allah\u2019\u0131 tan\u0131r, O\u2019nu sever ve ger\u00e7ek kul olur. Kur\u2019an\u2019da \u201cEn g\u00fczel isimler Allah\u2019\u0131nd\u0131r. O halde O\u2019na o g\u00fczel isimlerle dua edin.\u201d (A`r\u00e2f, 7\/180) buyrularak, esm\u00e2-i h\u00fcsn\u00e2 ile dua ve niyazda bulunulmas\u0131 emredilmi\u015ftir. Esm\u00e2-i h\u00fcsn\u00e2n\u0131n birden fazla olmas\u0131, i\u015faret etti\u011fi z\u00e2t\u0131n birden \u00e7ok olmas\u0131n\u0131 gerektirmez, b\u00fct\u00fcn isimler o tek z\u00e2ta del\u00e2let ederler: \u201cDe ki: \u0130ster Allah deyin, ister Rahm\u00e2n deyin, hangisini deseniz olur.\u201d (\u0130sr\u00e2, 17\/110)<\/p>\n

Hz. Peygamber (s.a.s.) bir hadislerinde, y\u00fcce Allah\u2019\u0131n 99 isminden s\u00f6z ederek bu isimleri sayan ve ezberleyen kimselerin cennete girece\u011fini haber vermi\u015ftir (Buh\u00e2r\u00ee, Da`av\u00e2t, 68; Tevh\u00eed, 12; M\u00fcslim, Zikr, 2; Tirmiz\u00ee, Da`av\u00e2t, 82). Hadislerde ge\u00e7en \u201csaymak\u201d (ihs\u00e2) ve \u201cezberlemek\u201d (h\u0131fz) ile maksat Allah\u2019\u0131 g\u00fczel isimleriyle tan\u0131mak ve O\u2019na iman, ibadet ve itaat etmektir. Allah\u2019\u0131n isim ve s\u0131fatlar\u0131 99 isimden ibaret de\u011fildir. Allah\u2019\u0131n \u00e2yet ve hadislerde ge\u00e7en ba\u015fka isimleri de vard\u0131r. Hadiste 99 say\u0131s\u0131n\u0131n zikredilmesi, s\u0131n\u0131rlama anlam\u0131na de\u011fil, bu isimlerin Allah\u2019\u0131n en me\u015fhur isimleri olmas\u0131 sebebiyledir.<\/p>\n

Allah\u2019\u0131n bir olmas\u0131 ne demektir?
\n\u0130sl\u00e2m inanc\u0131na g\u00f6re Allah birdir ve tektir. Bu bir olu\u015f, say\u0131 y\u00f6n\u00fcyle bir \u201cbir\u201dlik de\u011fildir. \u00c7\u00fcnk\u00fc say\u0131 b\u00f6l\u00fcnebilir ve katlanabilir. Allah b\u00f6yle olmaktan y\u00fccedir. O\u2019nun bir olu\u015fu, z\u00e2t\u0131nda, s\u0131fatlar\u0131nda, isimlerinde ve fiillerinde, rab olu\u015funda ve h\u00e2kimiyetinde e\u015fi ve benzeri olmay\u0131\u015f\u0131 y\u00f6n\u00fcndendir. Onun birli\u011fi, varl\u0131\u011f\u0131n\u0131n zorunlu olup yoklu\u011fu d\u00fc\u015f\u00fcn\u00fclemeyen tek varl\u0131k olmas\u0131n\u0131 ifade eder. \u0130hl\u00e2s s\u00fbresinde Allah\u2019\u0131n bir oldu\u011fu, hi\u00e7bir \u015feye muhta\u00e7 olmad\u0131\u011f\u0131, do\u011furmad\u0131\u011f\u0131 ve do\u011furulmad\u0131\u011f\u0131, O\u2019nun hi\u00e7bir denginin bulunmad\u0131\u011f\u0131 ifade edilir. K\u00e2fir\u00fbn s\u00fbresinde de ibadetin ancak Allah\u2019a yap\u0131laca\u011f\u0131, Hz. Peygamber (s.a.s.)\u2019in, k\u00e2firlerin tapt\u0131klar\u0131na \u00f6nceden tapmad\u0131\u011f\u0131 gibi, sonra da tapmayaca\u011f\u0131 \u0131srarla vurgulanmaktad\u0131r.<\/p>\n

Evrenin onca b\u00fcy\u00fckl\u00fc\u011f\u00fcne ra\u011fmen tam bir uyum ve ahenk i\u00e7inde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi Yarat\u0131c\u0131\u2019s\u0131n\u0131n bir oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir.<\/p>\n

Kur\u2019an-\u0131 Ker\u00eem\u2019in pek \u00e7ok s\u00fbresinde Allah\u2019\u0131n birli\u011fini, e\u015fi ve benzerinin bulunmad\u0131\u011f\u0131n\u0131 vurgulayan pek \u00e7ok \u00e2yet vard\u0131r: \u201cAllah hi\u00e7bir \u00e7ocuk edinmemi\u015ftir. Onunla birlikte ba\u015fka hi\u00e7bir ilah yoktur. \u00d6yle olsayd\u0131 her ilah kendi yaratt\u0131\u011f\u0131n\u0131 al\u0131r g\u00f6t\u00fcr\u00fcr ve mutlaka birbirlerine \u00fcst\u00fcn gelmeye \u00e7al\u0131\u015f\u0131rlard\u0131. Gayb\u0131 da, g\u00f6r\u00fclen \u00e2lemi de bilen Allah, onlar\u0131n yak\u0131\u015ft\u0131rd\u0131\u011f\u0131 nitelemelerden uzakt\u0131r. Onlar\u0131n ko\u015ftuklar\u0131 ortaklardan \u00e7ok y\u00fccedir.\u201d (M\u00fc\u2019min\u00fbn 23\/91-92), \u201cE\u011fer yerde ve g\u00f6kte Allah\u2019tan ba\u015fka ilahlar olsayd\u0131 kesinlikle ikisinin de d\u00fczeni bozulurdu. Demek ki, Ar\u015f\u2019\u0131n Rabbi Allah onlar\u0131n nitelemelerinden uzakt\u0131r, y\u00fccedir.\u201d (Enbiy\u00e2 21\/22)<\/p>\n

\u201cAllah\u2019\u0131n gazab\u0131\u201d ne demektir?
\nS\u00f6zl\u00fckte \u201ck\u0131zmak, \u00f6fkelenmek; k\u0131zg\u0131nl\u0131k, \u00f6fke duygusu\u201d anlam\u0131na gelen gazap genellikle r\u0131z\u00e2 ve hilim kavramlar\u0131n\u0131n kar\u015f\u0131t\u0131 olarak kullan\u0131lmaktad\u0131r. Allah rah\u00eem, hal\u00eem oldu\u011fu gibi ayn\u0131 zamanda gazap edendir. Bir kuts\u00ee hadise g\u00f6re Allah, \u201cRahmetim gazab\u0131m\u0131 ge\u00e7mi\u015ftir (ku\u015fatm\u0131\u015ft\u0131r).\u201d (Buh\u00e2r\u00ee, Tevhid, 15, 22, 28, 55; M\u00fcslim, Tevbe, 14-16) buyurmu\u015ftur. \u0130slam \u00e2limlerine g\u00f6re Allah\u2019\u0131n gazab\u0131, k\u00fcf\u00fcr ve isyan gibi birtak\u0131m tutum ve davran\u0131\u015flar\u0131 yad\u0131rgamas\u0131, zat-\u0131 ul\u00fbhiyetine ve her \u015feyden m\u00fcsta\u011fnili\u011fine uygun olarak bir \u00e7e\u015fit \u201c\u00f6fke\u201dsi ve onlara hak ettiklerinin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 vermesi demektir.<\/p>\n

Cinlerin varl\u0131\u011f\u0131 hak m\u0131d\u0131r?
\nCin s\u00f6zl\u00fckte \u201c\u00f6rt\u00fcl\u00fc ve gizli varl\u0131k, g\u00f6r\u00fcnmeyen \u015fey\u201d anlam\u0131ndad\u0131r. \u0130nsan\u0131n duyu organlar\u0131yla idrak edilemeyen bu varl\u0131klar gayb \u00e2lemine ait olup mahiyetleri konusunda fazla bir \u015fey s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. Cinlerin varl\u0131\u011f\u0131 ve mahiyetlerine dair bilgiler ancak ilah\u00ee vahiy yoluyla Peygamberlere Allah\u2019\u0131n bildirdi\u011fi kadar\u0131yla bilinir.<\/p>\n

Kur\u2019an-\u0131 Kerim\u2019de cinlerin alevli\/dumans\u0131z, yal\u0131n ate\u015ften yarat\u0131ld\u0131klar\u0131 zikredilir (Hicr, 15\/27; Rahm\u00e2n, 55\/15). Ayr\u0131ca Kur\u2019an\u2019da \u201cCin s\u00fbresi\u201d ad\u0131yla bir s\u00fbre mevcut olup, daha bir\u00e7ok \u00e2yette ve sah\u00eeh hadislerde cinlerden bahsedilmektedir. Bu bak\u0131mdan cinlerin varl\u0131\u011f\u0131 ger\u00e7ek olup her m\u00fcminin buna inanmas\u0131 gerekir. \u0130nsanl\u0131k tarihi ve tecr\u00fcbesi, din\u00ee, felsef\u00ee ve sosyal bilimler yan\u0131nda \u00e7e\u015fitli fenn\u00ee\/bilimsel ara\u015ft\u0131rmalar da cinlerin varl\u0131\u011f\u0131n\u0131 imk\u00e2ns\u0131z g\u00f6rmemektedir.<\/p>\n

Cinlerin insanlardan daha uzun \u00f6m\u00fcrl\u00fc oldu\u011fu, insanlar\u0131n bilemedi\u011fi gizli \u015feyleri bildikleri ve e\u015fyaya tasarrufta ola\u011fan d\u0131\u015f\u0131 maharetlere sahip olduklar\u0131 \u00e2yet ve hadis yorumlar\u0131ndan \u00e7\u0131kar\u0131lmaktad\u0131r. Bununla birlikte cinler g\u00f6r\u00fcnmeyen gayb \u00e2lemine ait bir boyutta olduklar\u0131 i\u00e7in onlar\u0131n ya\u015fay\u0131\u015f tarz\u0131, insanlarla ili\u015fkileri gibi konularda kesin yarg\u0131larda bulunmak m\u00fcmk\u00fcn g\u00f6r\u00fclmemi\u015ftir. Gayb \u00e2lemiyle ilgili varl\u0131klar olmalar\u0131na ra\u011fmen cinler de \u201cmutlak gayb\u0131\u201d bilmezler. Zira gayb\u0131n bilgisi sadece Allah\u2019a aittir. Bu konuda Y\u00fcce Allah \u015f\u00f6yle buyurur: \u201cS\u00fcleyman\u2019\u0131n \u00f6l\u00fcm\u00fcne h\u00fckmetti\u011fimiz zaman, onun \u00f6l\u00fcm\u00fcn\u00fc onlara ancak de\u011fne\u011fini yemekte olan bir kurt g\u00f6sterdi. S\u00fcleyman\u2019\u0131n cesedi y\u0131k\u0131l\u0131nca cinler anlad\u0131lar ki, e\u011fer gayb\u0131 bilmi\u015f olsalard\u0131 a\u015fa\u011f\u0131lay\u0131c\u0131 azap i\u00e7inde kalmam\u0131\u015f olacaklard\u0131.\u201d (Sebe\u2019, 34\/14) Bu itibarla her ne kadar cinlerin hayat s\u00fcrelerinin uzunlu\u011fu, ruhan\u00ee ve manevi varl\u0131klar olmalar\u0131, meleklerden haber \u00e7almalar\u0131 gibi sebeplerle, insanlar\u0131n bilmedi\u011fi, ge\u00e7mi\u015fe ve \u015fu ana ait baz\u0131 olaylar\u0131 bilebildikleri ileri s\u00fcr\u00fclse de onlar\u0131n \u201cmutlak gayb\u0131\u201d bilmedikleri gibi gaybla ilgili verdikleri bilgilere de g\u00fcvenilmez.<\/p>\n

Z\u00e2riy\u00e2t s\u00fbresinin 56. \u00e2yetinde cinlerin de insanlar gibi Allah\u2019\u0131 bilip ona ibadet etmekle sorumlu olduklar\u0131 \u015f\u00f6yle belirtilir: \u201cBen cinleri ve insanlar\u0131, ancak bana kulluk etsinler diye yaratt\u0131m\u201d. Bu demektir ki cinler de insanlar gibi Allah\u2019a inan\u0131p emir ve yasaklar\u0131na uymakla sorumlu tutulmu\u015flard\u0131r.<\/p>\n

Meleklerin varl\u0131\u011f\u0131n\u0131n kan\u0131tlar\u0131 nelerdir?
\nMelekler g\u00f6zlem ve deneye dayanan pozitif bilimlerin ilgi alan\u0131 d\u0131\u015f\u0131nda kalan fizik \u00f6tesi varl\u0131klard\u0131r. Onlar\u0131n g\u00f6zle g\u00f6r\u00fcnmez, duyu organlar\u0131yla alg\u0131lanamaz varl\u0131klar olu\u015fu, ink\u00e2r edilmelerine gerek\u00e7e olamaz. Pozitif bilimlerin ilgi alan\u0131 d\u0131\u015f\u0131nda kalan ve duyu organlar\u0131yla alg\u0131lamayan nice varl\u0131klar\u0131n mevcudiyetine inan\u0131ld\u0131\u011f\u0131 bir ger\u00e7ektir. Esasen insan akl\u0131 meleklerin varl\u0131\u011f\u0131n\u0131 akl\u00ee bak\u0131mdan imk\u00e2ns\u0131z g\u00f6rmez, bunu caiz ve m\u00fcmk\u00fcn g\u00f6r\u00fcr. Bu durumda, konuyla ilgili kesin bilgi veren anlam\u0131 a\u00e7\u0131k \u00e7ok say\u0131da ayet ve hadislerdir. Bunlar meleklerin varl\u0131\u011f\u0131 konusunda m\u00fcminlerde hi\u00e7bir \u015f\u00fcphe b\u0131rakmaz. Maddele\u015ftirerek meleklerin varl\u0131\u011f\u0131 ilgili baz\u0131 kan\u0131tlar \u015f\u00f6yle s\u0131ralanabilir: a) B\u00fct\u00fcn ilah\u00ee dinlerde melek inanc\u0131 vard\u0131r. b) B\u00fct\u00fcn Peygamberler getirdikleri mesajda meleklerin varl\u0131\u011f\u0131ndan s\u00f6z etmi\u015flerdir. c) Allah\u2019\u0131n kelam\u0131 oldu\u011funda hi\u00e7bir \u015f\u00fcphe olamayan Kur\u2019an-\u0131 Kerim\u2019de meleklerin varl\u0131\u011f\u0131na ve \u00f6zelliklerine ili\u015fkin onlarca ayet bulunmaktad\u0131r. d) Hayat\u0131 boyunca hi\u00e7bir zaman yalan s\u00f6ylememi\u015f olan Hz. Peygamber (s.a.s.) pek \u00e7ok hadisinde meleklerden, onlar\u0131n \u00f6zelliklerinden ve kimi zaman onlar\u0131 g\u00f6rd\u00fc\u011f\u00fcnden bahsetmi\u015ftir. e) Y\u00fcce Yarat\u0131c\u0131\u2019n\u0131n makro ve mikro \u00e2lemde halketti\u011fi varl\u0131klardaki e\u015fsiz g\u00fczellik ve m\u00fckemmelli\u011fi g\u00f6r\u00fcp de\u011ferlendiren ve bu suretle Allah\u2019\u0131 tesbih ederek y\u00fccelten \u00f6zel varl\u0131klar\u0131n bulunmas\u0131 akl\u0131n kabul edece\u011fi bir husustur.<\/p>\n

\u201cKir\u00e2men Katib\u00een\u201d melekleri hakk\u0131nda bilgi verir misiniz?
\n\u201cDe\u011ferli yaz\u0131c\u0131lar\u201d anlam\u0131na gelen Kir\u00e2men Katib\u00een insanlar\u0131n yanlar\u0131nda bulunan ve onlar\u0131n yapt\u0131klar\u0131 i\u015fleri amel defterine yazmakla g\u00f6revli bulunan melekler demektir. Kur\u2019an-\u0131 Kerim\u2019de \u015f\u00f6yle buyrulmaktad\u0131r: \u201cH\u00e2lbuki sizin \u00fcst\u00fcn\u00fczde hakiki bek\u00e7iler ve \u00e7ok de\u011ferli yaz\u0131c\u0131lar (kir\u00e2men katib\u00een) vard\u0131r ki, onlar ne yaparsan\u0131z bilirler.\u201d (\u0130nfit\u00e2r, 82\/11-12) Hafaza, rak\u00eeb-at\u00eed melekleri de denilen bu meleklerin belirtilen yazma g\u00f6revinden ba\u015fka ahiret g\u00fcn\u00fc hesap s\u0131ras\u0131nda yap\u0131lan i\u015flere \u015fahitlik edecekleri de ayetlerde bildirilmektedir: \u201cS\u00fbr\u2019a da \u00fcflenmi\u015ftir. \u0130\u015fte bu tehdidin (ger\u00e7ekle\u015fmi\u015f) g\u00fcn\u00fcd\u00fcr. O g\u00fcn herkes beraberinde s\u00fcr\u00fcc\u00fc ve \u015fahit (iki) melek bulundu\u011fu halde mah\u015fere gelmi\u015ftir.\u201d (Kaf, 50\/20-21) Di\u011fer taraftan \u0130slam \u00e2limleri s\u00f6z konusu meleklerin yazma daha do\u011frusu kayda alma g\u00f6revini nas\u0131l yapt\u0131klar\u0131 konusunda kesin bir \u015fey s\u00f6ylenemeyece\u011fini beyan etmi\u015flerdir.<\/p>\n

Melekler gayb\u0131 bilebilir mi?
\nGayb\u0131 ancak Allah bilir. Bu bak\u0131mdan melekler gayb\u0131 bilemez. E\u011fer kendilerine Allah taraf\u0131ndan gayba dair bir bilgi verilmi\u015fse ancak o kadar\u0131n\u0131 bilebilirler. Nitekim Kur\u2019an-\u0131 Kerim\u2019de belirtildi\u011fi \u00fczere, Allah Adem\u2019e varl\u0131klar\u0131n isimlerini \u00f6\u011fretmi\u015f, sonra da isimlerin verildi\u011fi varl\u0131klar\u0131 meleklere g\u00f6stererek bunlar\u0131n isimlerini haber vermelerini istemi\u015f, bunun \u00fczerine melekler: \u201cSeni tenzih ederiz. Senin \u00f6\u011fretti\u011finden ba\u015fka bizim hi\u00e7bir bilgimiz yoktur.\u201d diyerek cevap vermi\u015flerdir. Sonra Allah \u00c2dem\u2019e varl\u0131klar\u0131n isimlerini haber vermesini istemi\u015f, o da s\u00f6yleyiverince meleklere \u015f\u00f6yle seslenmi\u015ftir: \u201cSize demedim mi ki g\u00f6klerin ve yerin gayb\u0131n\u0131 \u015f\u00fcphesiz ben bilirim. Neyi a\u00e7\u0131klarsan\u0131z neyi de gizlemi\u015fseniz ben bilirim.\u201d (Bakara, 2\/31-33)<\/p>\n

Meleklerin \u00f6zellikleri nelerdir?
\nMelekleri di\u011fer varl\u0131klardan ay\u0131ran \u00f6zellikler \u015fu \u015fekilde \u00f6zetlenebilir: a) Melekler nurdan yarat\u0131lm\u0131\u015f, yemek, i\u00e7mek, erkeklik, di\u015filik, evlenmek, uyumak, yorulmak, gen\u00e7lik, ihtiyarl\u0131k gibi fiillerden ve \u00f6zelliklerden ar\u0131nm\u0131\u015f nuran\u00ee varl\u0131klard\u0131r. Bir ayette \u015f\u00f6yle buyrulur: \u201cO\u2019nun kat\u0131ndaki melekler kendisine ibadet etmekten, ne \u00e7ekinirler ne de yorulurlar. Gece g\u00fcnd\u00fcz Allah\u2019\u0131 tesbih ederler ve usanmazlar.\u201d (Enbiya 21\/19-20) b) Melekler Allah\u2019a isyan etmezler. Bir ayette \u015f\u00f6yle buyrulur: \u201cMelekler kendilerine her \u015fekilde h\u00e2kim ve \u00fcst\u00fcn olan Rablerinden korkarak ne emrolunursa onu yaparlar.\u201d (Nahl, 16\/50) c) Melekler kanatl\u0131, son derece s\u00fcratli, g\u00fc\u00e7l\u00fc ve kuvvetli varl\u0131klard\u0131r (F\u00e2t\u0131r, 35\/1; Hakka, 69\/17; Me\u00e2ric 30\/4). d) Melekler Allah\u2019\u0131n izniyle \u00e7e\u015fitli \u015fekil ve k\u0131l\u0131klara b\u00fcr\u00fcnebilir. Nitekim Cebrail bazen Hz. Peygamber (s.a.s.)\u2019e ashaptan D\u0131hye suretinde g\u00f6r\u00fcnm\u00fc\u015ft\u00fcr. Yine, s\u00f6z gelimi, Cebrail Meryem validemize bir insan \u015feklinde g\u00f6r\u00fcnm\u00fc\u015ft\u00fcr (Meryem, 19\/16-17).<\/p>\n

\u201cKur\u2019an\u2019\u0131n korunmu\u015flu\u011fu\u201dnun kan\u0131tlar\u0131 nelerdir?
\nKur\u2019an-\u0131 Kerim Y\u00fcce Yarat\u0131c\u0131\u2019n\u0131n k\u0131yamete kadar gelecek b\u00fct\u00fcn insanlara indirdi\u011fi son ilahi mesaj\u0131d\u0131r. O, bu y\u00fcce kel\u00e2m\u0131 indirmekle kalmam\u0131\u015f, onun korunmas\u0131n\u0131 da bizzat \u00fczerine alm\u0131\u015ft\u0131r. Nitekim O, bu ger\u00e7ekli\u011fi \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r: \u201c\u015e\u00fcphesiz o zikri (Kur\u2019an\u2019\u0131) Biz indirdik Biz! Onun koruyucusu da elbette biziz.\u201d (Hicr, 15\/9) Bu ilah\u00ee beyan onun korunmu\u015flu\u011fu konusunda m\u00fcminler i\u00e7in en b\u00fcy\u00fck g\u00fcvencedir. Nitekim tarih de bunun canl\u0131 \u015fahidi olmu\u015ftur. Zira Kur\u2019an-\u0131 Kerim inzal olmaya ba\u015flad\u0131\u011f\u0131nda bir taraftan derilere yaz\u0131l\u0131rken bir taraftan da bir\u00e7ok m\u00fcmin taraf\u0131ndan ezberlenerek haf\u0131zalara yaz\u0131lm\u0131\u015f, ayr\u0131ca M\u00fcsl\u00fcmanlar\u0131n inan\u00e7 ve amel\u00ee d\u00fcnyalar\u0131na ta\u015f\u0131narak hayata yans\u0131m\u0131\u015f ve yaz\u0131lm\u0131\u015ft\u0131r. Di\u011fer taraftan \u0130slam fetihlerinin artmas\u0131 ve yeni beldelerin \u0130slam\u2019a d\u00e2hil olmas\u0131yla, \u00fc\u00e7\u00fcnc\u00fc halife Hz. Osman bir komisyon kurmu\u015f, Kur\u2019an n\u00fcshalar\u0131 \u00e7o\u011falt\u0131lm\u0131\u015f, bunlar Mekke, Kufe, Basra, \u015eam, Bahreyn, Yemen\u2019e g\u00f6nderilmi\u015ftir. M\u00fcsl\u00fcmanlar bu ana n\u00fcshalara g\u00f6re pek \u00e7ok Kur\u2019an n\u00fcshas\u0131 yazm\u0131\u015f, b\u00f6ylece bu ilah\u00ee kitap hi\u00e7bir de\u011fi\u015fikli\u011fe u\u011framadan g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir. Son olarak \u015fu da kaydedilmelidir ki, bug\u00fcn Ta\u015fkent, \u0130stanbul, Kahire ve Medine\u2019de Hz. Osman d\u00f6neminde istinsah edilen n\u00fcshalar olmasa bile bu n\u00fcshadan kopyaland\u0131\u011f\u0131 g\u00fc\u00e7l\u00fc ihtimal d\u00e2hilinde bulunan Kur\u2019an n\u00fcshalar\u0131 vard\u0131r. Bu n\u00fcshalardan, mesel\u00e2 birisi, Tayyar Alt\u0131kula\u00e7 taraf\u0131ndan \u201cHz. Osman\u2019a Nisbet Edilen Mushaf-\u0131 \u015eerif\u201d ad\u0131yla bas\u0131lm\u0131\u015ft\u0131r (\u0130SAM Yay\u0131nlar\u0131, \u0130stanbul 2007).<\/p>\n

Kur\u2019an-\u0131 Kerim\u2019de ka\u00e7 ayet bulunmaktad\u0131r?
\nBilindi\u011fi gibi ayet Kur\u2019an c\u00fcmlelerine verilen isimdir. Kur\u2019an-\u0131 Kerim \u00fczerinde noktalama \u00e7al\u0131\u015fmalar\u0131 yap\u0131l\u0131rken ayetlerin belirlenmesinde baz\u0131 k\u00fc\u00e7\u00fck farkl\u0131klar olmu\u015f, s\u00f6z gelimi baz\u0131 \u00e2limlerin m\u00fcstakil ayet olarak belirledi\u011fi bir ibare baz\u0131 \u00e2limlerce iki ayet olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f, b\u00f6ylece ayetlerin say\u0131s\u0131 konusunda k\u00fc\u00e7\u00fck farkl\u0131l\u0131klar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. \u0130slam \u00e2limlerinden, s\u00f6z gelimi, Ebu Amr ed-D\u00e2ni\u2019ye g\u00f6re \u00e2yetlerin say\u0131s\u0131 6000, \u0130smail b. Cafer\u2019e g\u00f6re 6214, Zemah\u015fer\u00ee\u2019ye g\u00f6re 6666, yine s\u00f6z gelimi, Ehl-i Mekke\u2019ye g\u00f6re 6219, Ehl-i K\u00fbfe\u2019ye g\u00f6re 6236, Basral\u0131lara g\u00f6re 6204, \u015eaml\u0131lara g\u00f6re 6226\u2019d\u0131r. Bunlardan bizim k\u00fclt\u00fcr\u00fcm\u00fcze, ak\u0131lda kolay kalaca\u011f\u0131 i\u00e7in ayet say\u0131n\u0131n 6666 olarak veren g\u00f6r\u00fc\u015f yerle\u015fmi\u015ftir. Bug\u00fcn bas\u0131lan n\u00fcshalardaki ayet say\u0131s\u0131 6236\u2019d\u0131r.<\/p>\n

Kur\u2019an\u2019\u0131n mucize olu\u015funun kan\u0131tlar\u0131 nelerdir?
\nKur\u2019an, lafz\u0131, \u00fcsl\u00fbbu ve i\u00e7eri\u011fi bak\u0131m\u0131ndan ak\u0131llara durgunluk veren, hayrette b\u0131rakan b\u00fcy\u00fck ve ebed\u00ee bir m\u00fbcizedir. Di\u011fer Peygamberlerin m\u00fbcizeleri, d\u00f6nemleri ge\u00e7ince bitti\u011fi, onlar\u0131 yaln\u0131z o d\u00f6nemde ya\u015fayanlar g\u00f6rd\u00fc\u011f\u00fc halde, Kur\u2019an m\u00fbcizesi k\u0131yamete kadar s\u00fcrecektir.<\/p>\n

Kur\u2019an-\u0131 Ker\u00eem hem s\u00f6z hem de m\u00e2na y\u00f6n\u00fcnden m\u00fbcizedir ve e\u015fsizdir. Onun s\u00f6z y\u00f6n\u00fcnden m\u00fbcize olu\u015fu, Arap edebiyat\u0131n\u0131n en \u00fcst noktada oldu\u011fu bir d\u00f6nemde inmesine ra\u011fmen, Araplar\u2019a kendisinin bir benzerini getirmeleri i\u00e7in meydan okumu\u015f olmas\u0131, onlar\u0131 bu konuda \u00e2ciz b\u0131rakmas\u0131d\u0131r. Nitekim bu husus Ku\u2019an\u2019da \u015f\u00f6yle a\u00e7\u0131klan\u0131r: \u201cE\u011fer kulumuza indirdiklerimizden herhangi bir \u015f\u00fcpheye d\u00fc\u015f\u00fcyorsan\u0131z, haydi onun benzeri bir s\u00fbre getirin. E\u011fer iddian\u0131zda do\u011fru iseniz Allah\u2019tan ba\u015fka \u015fahitlerinizi (yard\u0131mc\u0131lar\u0131n\u0131z\u0131) \u00e7a\u011f\u0131r\u0131n. Bunu yapamazsan\u0131z -ki elbette yapamayacaks\u0131n\u0131z- yak\u0131t\u0131, insan ve ta\u015f olan cehennem ate\u015finden sak\u0131n\u0131n.\u201d (Bakara, 2\/23-24; H\u00fbd 11\/13; T\u00fbr, 52\/33-34) Kur\u2019an\u2019\u0131n bu meydan okumas\u0131 kar\u015f\u0131s\u0131nda has\u0131mlar\u0131n en kolay bir yol olarak bunu yapmak yerine, en zor bir yol olan k\u0131l\u0131ca davranarak sava\u015f\u0131 tercih etmeleri aciz kald\u0131klar\u0131n\u0131n kesin kan\u0131t\u0131d\u0131r.<\/p>\n

\u00d6te yandan Kur\u2019an-\u0131 Ker\u00eem m\u00e2na y\u00f6n\u00fcyle de m\u00fbcizedir. Hz. Muhammed (s.a.s.)\u2019in okuma yazma bilmeyen bir kimse iken, Allah\u2019tan ald\u0131\u011f\u0131 vahiy ile insanlara bildirdi\u011fi Kur\u2019an, en y\u00fcksek ger\u00e7ekleri de kapsamaktad\u0131r. \u0130ster pozitif ister sosyal bilimler alan\u0131nda, insanl\u0131\u011f\u0131n as\u0131rlar sonra ula\u015ft\u0131\u011f\u0131 ger\u00e7ekler, as\u0131rlar \u00f6nce Kur\u2019an taraf\u0131ndan haber verilmi\u015f, hi\u00e7bir bulu\u015f, onun getirdiklerinin aksini ortaya koyamam\u0131\u015ft\u0131r. Aksine bilimsel geli\u015fmeler, Kur\u2019an\u2019\u0131n anla\u015f\u0131lmas\u0131n\u0131 kolayla\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Ayr\u0131ca ilgili kaynaklarda geni\u015f\u00e7e a\u00e7\u0131kland\u0131\u011f\u0131 \u00fczere, Kur\u2019an\u2019\u0131n ses uyumu, dinleyenleri s\u0131kmamas\u0131, her as\u0131rda y\u00fcz binlerce insan taraf\u0131ndan ezberlenmesi vb. a\u00e7\u0131lardan da onun mucize oldu\u011fu a\u00e7\u0131kt\u0131r.<\/p>\n

\u201cEhl-i kitab\u201d ne demektir?
\nKitap ehli anlam\u0131na gelen \u201cEhl-i Kitap\u201d; Allah\u2019\u0131n Peygamberlerine indirdi\u011fi kitaplara iman edenlere verilen bir isimdir. Kitap Ehli, Kur\u2019an\u2019da; \u201ckendilerine kitap verilenler\u201d (M\u00fcddessir, 74\/31), \u201ckendilerine kitap verdiklerimiz\u201d (Bakara, 2\/121) ve \u201ckendilerine kitaptan bir pay verilenler\u201d (Nisa, 4\/44) \u015feklinde de ifade edilmi\u015ftir.<\/p>\n

Kur\u2019an\u2019da Yahudi ve Hristiyanlara \u201cEhl-i Kitap\u201d denildi\u011fi gibi (Nis\u00e2, 4\/153; M\u00e2ide, 5\/15, 19) di\u011fer Peygamberlere indirilen kitaplara iman edenlere de \u201cEhl-i Kitap\u201d denilmi\u015ftir (En\u2019\u00e2m, 6\/84-90).<\/p>\n

\u00c7e\u015fitli ayetlerde Ehl-i Kitab\u0131n k\u00e2fir olanlar\u0131n\u0131n; hakk\u0131 bat\u0131la kar\u0131\u015ft\u0131rd\u0131klar\u0131 (\u00c2l-i \u0130mr\u00e2n, 3\/71), bile bile Allah\u2019a kar\u015f\u0131 yalan s\u00f6yledikleri (\u00c2l-i \u0130mr\u00e2n, 3\/75), emanete riayet etmedikleri (\u00c2l-i \u0130mr\u00e2n, 3\/75), kendilerine verilen kutsal kitaplar\u0131 tahrif ettikleri (\u00c2l-i \u0130mr\u00e2n, 3\/78), Peygamberleri \u00f6ld\u00fcrd\u00fckleri (\u00c2l-i \u0130mr\u00e2n, 3\/112), M\u00fcsl\u00fcmanlar\u0131 sap\u0131tmak (\u00c2l-i \u0130mr\u00e2n, 3\/69) ve k\u00fcfre d\u00fc\u015f\u00fcrmek istedikleri (Bakara, 2\/109), Tevrat ve \u0130ncil\u2019in h\u00fck\u00fcmlerini hakk\u0131yla uygulamad\u0131klar\u0131 (M\u00e2ide, 5\/68) bildirilmi\u015ftir. F\u0131kh\u00ee bak\u0131mdan Ehl-i Kitapla ilgili olarak \u00f6zel h\u00fck\u00fcmler vard\u0131r.<\/p>\n

Kur\u2019an-\u0131 Kerim\u2019i di\u011fer kutsal kitaplardan ay\u0131ran \u00f6zellikleri nelerdir?
\nHz. Peygamber (s.a.s.)\u2019e Cebr\u00e2il arac\u0131l\u0131\u011f\u0131yla Arap\u00e7a olarak indirilen ve bize kadar hi\u00e7bir de\u011fi\u015fikli\u011fe u\u011framaks\u0131z\u0131n tev\u00e2t\u00fcr yoluyla gelen Kur\u2019an-\u0131 Kerim\u2019i di\u011fer kutsal kitaplardan ay\u0131ran bir\u00e7ok \u00f6zellikten bahsedilebilir. Bunlardan baz\u0131lar\u0131 \u015funlard\u0131r: a) Kur\u2019an-\u0131 Kerim\u2019in hem lafz\u0131 yani ifadeleri hem i\u00e7eri\u011fi mucizedir. b) Kur\u2019an-\u0131 Kerim Hz. Peygamber (s.a.s.)\u2019e toptan de\u011fil, zaman\u0131n ve olaylar\u0131n ak\u0131\u015f\u0131na g\u00f6re par\u00e7a par\u00e7a indirilmi\u015ftir. c) Kur\u2019an-\u0131 Kerim, en son kutsal kitapt\u0131r ve ondan sonra ba\u015fka bir il\u00e2h\u00ee kitap gelmeyecektir. d) Kur\u2019an, bize kadar hi\u00e7bir de\u011fi\u015fikli\u011fe u\u011framadan gelmi\u015f, k\u0131yamete kadar da bu vasf\u0131n\u0131n koruyacakt\u0131r. e) Kur\u2019an-\u0131 Kerim\u2019in kapsad\u0131\u011f\u0131 y\u00fcce ger\u00e7ekler k\u0131yamete kadar b\u00fct\u00fcn insanlar\u0131n ve \u00e7a\u011flar\u0131n ihtiyac\u0131n\u0131 kar\u015f\u0131layacak de\u011ferdedir. f) Kur\u2019an-\u0131 Kerim kolayca ezberlenebilir karakterdedir. Nitekim tarih boyunca y\u00fcz binlerce insan onu ezberlemi\u015ftir.<\/p>\n

\u0130ncil (Yeni Ahit) hakk\u0131nda bilgi verir misiniz?
\n\u201cYeni Ahit\u201d Kitab-\u0131 Mukaddes\u2019in H\u0131ristiyanlara ait olan k\u0131sm\u0131n\u0131n ad\u0131d\u0131r. \u0130ncil, Hz. \u00ces\u00e2\u2019ya verilen il\u00e2h\u00ee ve Kutsal Kit\u00e2b\u0131n Kur\u2019an-\u0131 Kerim\u2019deki ismidir. \u0130ncil kelimesi; iyi haber ve m\u00fcjde anlam\u0131na gelir. Latinceye: \u201cEvangelium\u201d olarak ge\u00e7mi\u015ftir. Hristiyan d\u00fcnyas\u0131nda genel kabul g\u00f6ren; Matta, Markos, Luka ve Yuhanna \u0130ncillerinden ba\u015fka; Barnaba \u0130ncili ve Saint Thomas \u0130ncili de me\u015fhur \u0130ncil metinleridir.<\/p>\n

Havariler, vaazlar\u0131nda ve g\u00f6ndermi\u015f olduklar\u0131 mektuplarda, Hz. \u00ces\u00e2\u2019n\u0131n hayat\u0131n\u0131 ve s\u00f6zlerini nakletmi\u015flerdir. Hz. \u00ces\u00e2\u2019n\u0131n \u00f6\u011fretilerini yazan pek \u00e7ok risale yaz\u0131lm\u0131\u015ft\u0131r. Milad\u00ee 325 y\u0131l\u0131nda toplanan \u0130znik Kons\u00fcl\u00fc\u2019n\u00fcn karar\u0131yla incelemeye tabi tutulan bu risalelerden, yeni ahdi (Ahd-i Ced\u00eed) olu\u015fturan d\u00f6rt kitap se\u00e7ilmi\u015ftir. Bunlar Matta, Markos, Luka ve Yuhanna\u2019d\u0131r. Bu \u0130ncillere \u00e7e\u015fitli din, k\u00fclt\u00fcr ve felsefelerden pek \u00e7ok \u015fey girmi\u015ftir. Bununla birlikte, bu \u0130ncillerde Hz. \u00ces\u00e2\u2019n\u0131n \u00f6\u011f\u00fctleri, g\u00fczel s\u00f6zleri ve prensipleri de bulunmaktad\u0131r.<\/p>\n

\u201cKitab-\u0131 mukaddes\u201d ne demektir?
\nKutsal kitap anlam\u0131na gelen Kitab-\u0131 Mukaddes genelde H\u0131ristiyanlarca kutsal kabul edilen yaz\u0131lar koleksiyonuna verilen add\u0131r. Bat\u0131 dillerinde bunun kar\u015f\u0131l\u0131\u011f\u0131 olarak \u201cBible\u201d kullan\u0131l\u0131r. Yahudi Kitab-\u0131 Mukaddes\u2019i sadece Eski Ahit iken H\u0131ristiyanlar bu kavramla Eski ve Yeni Ahid\u2019in tamam\u0131n\u0131 kast ederler.<\/p>\n

Tevrat (Eski Ahit) hakk\u0131nda bilgi verir misiniz?
\nS\u00f6zl\u00fckte \u201ckanun, talim ve \u015feriat\u201d anlam\u0131na gelen Tevr\u00e2t, \u0131st\u0131lahta, Y\u00fcce Allah\u2019\u0131n vahiy yoluyla Hz. M\u00fbs\u00e2\u2019ya, kavmine tebli\u011f etmesi i\u00e7in indirdi\u011fi kitab\u0131n ad\u0131d\u0131r. Kur\u2019an-\u0131 Kerim toplam 17 yerde bu kitaba at\u0131fta bulunmakta, ancak onun Yah\u00fbd\u00eeler taraf\u0131ndan tahrif edildi\u011fini de bildirmektedir (Bakara, 2\/75; \u00c2l-i \u0130mr\u00e2n, 3\/3, 48, 50, 56, 93; M\u00e2ide, 5\/43, 44, 46, 66, 68, 110; A\u2019r\u00e2f, 7\/157; Tevbe, 9\/111; Fetih, 48\/29; S\u00e2f, 61\/6; Cum\u2019a, 62\/5). Yah\u00fbd\u00eeler Tevrat\u2019\u0131n birbirinin tamamlay\u0131c\u0131s\u0131 oldu\u011funa inand\u0131klar\u0131 be\u015f kitaptan olu\u015ftu\u011funu kabul etmektedirler. Bunlar; Tekvin, Huru\u00e7, Tevrat, Say\u0131lar ve Tesniye\u2019dir. Tarih\u00ee kay\u0131tlara g\u00f6re ilk kez Asur Kral\u0131 Buhtunnasr Kud\u00fcs\u2019\u00fc i\u015fgal edince Tevrat n\u00fcshalar\u0131n\u0131 yakm\u0131\u015ft\u0131r. Yah\u00fbd\u00eelere g\u00f6re Azra isimli biri y\u00fcz sene sonra Tevrat\u2019\u0131 ezberinden tekrar yazm\u0131\u015ft\u0131r. Bu nedenle Yah\u00fbd\u00eeler Azra\u2019y\u0131 da Peygamber olarak kabul ederler. Bu zat\u0131n Kur\u2019an\u2019da zikrolunan Hz. \u00dczeyr olabilece\u011fini d\u00fc\u015f\u00fcnenler de vard\u0131r. Yine Yah\u00fbd\u00ee kaynaklar\u0131na g\u00f6re Roma Kral\u0131 Artiokus da Filistin\u2019i i\u015fgal ettikten sonra Tevrat n\u00fcshalar\u0131n\u0131 ikinci kez yakt\u0131rm\u0131\u015ft\u0131r. B\u00f6ylece Tevrat\u2019\u0131n nas\u0131l yaz\u0131ld\u0131\u011f\u0131 hususunda net bilgi yoktur. Ancak M\u00fcsl\u00fcmanlar, Allah\u2019\u0131n Hz. M\u00fbs\u00e2\u2019ya bir kitap verdi\u011fine ve bunun Tevrat oldu\u011funa inan\u0131rlar. Fakat o Tevrat\u2019\u0131n bug\u00fcnk\u00fc Tevrat olmad\u0131\u011f\u0131 da bir ger\u00e7ektir. Yahudiler\u2019in kutsal kitab\u0131na H\u0131ristiyanlarca eski ahit ad\u0131 verilmektedir.<\/p>\n

Zebur hakk\u0131nda bilgi verir misiniz?
\nKelime olarak \u201cyaz\u0131l\u0131 \u015fey ve kitap\u201d anlam\u0131na gelen Zebur, Hz. D\u00e2v\u00fbd\u2019a indirilmi\u015f olan il\u00e2h\u00ee kitab\u0131n ad\u0131d\u0131r. Bu konuda Kur\u2019an\u2019da \u015f\u00f6yle buyurulur: \u201cGer\u00e7ekten biz, Peygamberlerin kimini kiminden \u00fcst\u00fcn k\u0131ld\u0131k. D\u00e2v\u00fbd\u2019a da Zebur\u2019u verdik.\u201d (\u0130sr\u00e2, 17\/55) Zebur, il\u00e2h\u00ee kitaplar\u0131n en k\u00fc\u00e7\u00fc\u011f\u00fc olup, yeni din\u00ee h\u00fck\u00fcmler getirmemi\u015ftir. Bug\u00fcn elde mevcut olan Zebur n\u00fcshalar\u0131, lirik s\u00f6yleyi\u015f ve il\u00e2h\u00eelerden, Allah\u2019a \u00f6vg\u00fc ve hikmetli s\u00f6zlerden ve birtak\u0131m nasihatlerden meydana gelmi\u015ftir. Mezm\u00fbrlar ad\u0131yla Eski Ahid\u2019de yer almaktad\u0131r.<\/p>\n

\u0130lah\u00ee kitaplara iman\u0131n \u0130slam\u2019daki yeri nedir?
\nAllah\u2019\u0131n g\u00f6nderdi\u011fi kitaplara inanmak iman esaslar\u0131ndand\u0131r. Bu konuda Kur\u2019an-\u0131 Kerim\u2019de ve hadislerde bir\u00e7ok a\u00e7\u0131klama vard\u0131r. S\u00f6z gelimi, Kur\u2019an\u2019\u0131n ikinci suresinin ba\u015f\u0131nda \u201chidayet\u201d \u00fczere olanlar\u0131n \u00f6zellikleri say\u0131l\u0131rken, onlar\u0131n Hz. Peygamber (s.a.s.)\u2019e ve ondan \u00f6nceki Peygamberlere indirilenlere iman ettikleri (Bakara, 2\/4) belirtilir. Ayn\u0131 surenin sondan bir \u00f6nceki ayetinde de m\u00fcminlerin Allah\u2019a, meleklerine, kitaplar\u0131na ve Peygamberlerine inand\u0131klar\u0131 (Bakara 2\/285) ifade olunur. Ayr\u0131ca \u201cKim Allah\u2019\u0131, meleklerini, kitaplar\u0131n\u0131, Peygamberlerini ve ahiret g\u00fcn\u00fcn\u00fc ink\u00e2r ederse, \u015f\u00fcphesiz derin bir sap\u0131kl\u0131\u011fa sapm\u0131\u015ft\u0131r.\u201d (Nisa, 4\/136) buyrularak ilah\u00ee kitaplar\u0131 ink\u00e2r eden kimsenin dalalet i\u00e7inde olaca\u011f\u0131 belirtilmi\u015ftir. Hz. Peygamber (s.a.s.) de bir hadisinde iman esaslar\u0131n\u0131 sayarken bunlardan birisinin Allah\u2019\u0131n g\u00f6nderdi\u011fi kitaplara inanmak oldu\u011funu (M\u00fcslim, \u0130man, 1) bildirmi\u015ftir. Esasen Allah\u2019a inanan bir kimse O\u2019nun mesajlar\u0131n\u0131 bildirmek \u00fczere kitap indirmesini benimser, inan\u0131r.<\/p>\n

Peygamberlerin say\u0131s\u0131 ka\u00e7t\u0131r?
\n\u0130lk Peygamber Hz. \u00c2dem\u2019den son Peygamber Hz. Muhammed (s.a.s.)\u2019e kadar pek \u00e7ok Peygamber gelip ge\u00e7mi\u015ftir. G\u00f6nderilen Peygamberlerin say\u0131s\u0131 konusunda Kuran\u2019da herhangi bir bilgi bulunmamaktad\u0131r. Bir hadiste Peygamberlerin say\u0131s\u0131n\u0131n 124. 000 oldu\u011fu, bunlardan 315\u2019ini resullerin te\u015fkil etti\u011fi haber verilmektedir (Ahmed b. Hanbel, M\u00fcsned, V, 266). Fakat bir \u00e2yette \u201cAndolsun, senden \u00f6nce de Peygamberler g\u00f6nderdik. Onlardan sana k\u0131ssalar\u0131n\u0131 anlatt\u0131\u011f\u0131m\u0131z kimseler de var. Sana k\u0131ssalar\u0131n\u0131 bildirmedi\u011fimiz kimseler de var.\u201d (M\u00fc\u2019min, 40\/78) buyrulmas\u0131 g\u00f6z \u00f6n\u00fcnde bulundurulursa Peygamberlerin say\u0131s\u0131 ile ilgili bir rakam belirlemeksizin Hz. \u00c2dem\u2019den Hz. Muhammed (s.a.s.)\u2019e kadar g\u00f6nderilmi\u015f olan Peygamberlerin hepsine inand\u0131m, hepsinin hak ve ger\u00e7ek olduklar\u0131n\u0131 kabul ettim, demek daha uygundur.<\/p>\n

\u201c\u00dcl\u00fc\u2019l-azm\u201d Peygamberler kimlerdir?
\n\u201c\u00dcl\u00fc\u2019l-azm\u201d Peygamberler, ald\u0131klar\u0131 a\u011f\u0131r g\u00f6rev ve y\u00fcklendikleri sorumluluk kar\u015f\u0131s\u0131nda herhangi bir y\u0131lg\u0131nl\u0131k g\u00f6stermeden dini insanlara tebli\u011f g\u00f6revini yerine getiren, b\u00fct\u00fcn zorluklara g\u00f6\u011f\u00fcs germede azim ve sebat g\u00f6steren Peygamberler demektir. Kur\u2019an\u2019da ul\u00fc\u2019l-azm Peygamberlerin isminin ge\u00e7ti\u011fi bir \u00e2yette \u015f\u00f6yle buyrulur: \u201cO, dini ayakta tutun, onda ayr\u0131l\u0131\u011fa d\u00fc\u015fmeyin diye dinden N\u00fbh\u2019a tavsiye etti\u011fini, sana vahy etti\u011fimiz, \u0130br\u00e2him\u2019e, M\u00fbs\u00e2\u2019ya ve \u00ces\u00e2\u2019ya tavsiye etti\u011fimizi Allah size de din k\u0131ld\u0131.\u201d (\u015e\u00fbr\u00e2, 42\/13; Ahz\u00e2b, 33\/7)<\/p>\n

Ul\u00fc\u2019l-azm Peygamberler Hz. Nuh, Hz. \u0130brahim, Hz. M\u00fbs\u00e2 ve Hz. \u00ces\u00e2 ile Hz Peygamber\u2019dir.<\/p>\n

Her toplulu\u011fa Peygamber g\u00f6nderilmi\u015f midir?
\nKur\u2019an-\u0131 Kerim\u2019den anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re kendilerine Peygamber g\u00f6nderilmemi\u015f hi\u00e7bir topluluk yoktur. Nitekim bir ayette \u015f\u00f6yle buyrulmu\u015ftur: \u201c\u015e\u00fcphesiz biz, seni m\u00fcjdeleyici ve uyar\u0131c\u0131 olarak hak ile g\u00f6nderdik. Hi\u00e7bir \u00fcmmet yoktur ki, aralar\u0131nda bir uyar\u0131c\u0131 gelip ge\u00e7mi\u015f olmas\u0131n.\u201d (F\u00e2t\u0131r, 35\/24) Ba\u015fka bir ayette de \u015f\u00f6yle buyrulmu\u015ftur: \u201cHer \u00fcmmetin bir Peygamberi vard\u0131r.\u201d (Yunus, 10\/47) \u015eu kadar var ki Peygamberlerin vefat\u0131ndan sonra onlar\u0131n tebli\u011fi unutulmu\u015f, b\u00f6ylece \u201cfetret d\u00f6nemi\u201d ad\u0131 verilen d\u00f6nemler ortaya \u00e7\u0131km\u0131\u015ft\u0131r. \u015eu ayet de fetret d\u00f6nemi insanlar\u0131n azaba maruz kalmayaca\u011f\u0131n\u0131 bildirmektedir: \u201cBiz Peygamber g\u00f6ndermedik\u00e7e azap edici de\u011filiz.\u201d (\u0130sr\u00e2, 17\/15)<\/p>\n

Mucize ne demektir?
\nS\u00f6zl\u00fckte \u201caciz b\u0131rakan, g\u00fc\u00e7s\u00fcz k\u0131lan, kar\u015f\u0131 konulmaz, harika olay, kudretsizlik ve takats\u0131zl\u0131k veren i\u015f\u201d anlamlar\u0131na gelen mucize, terim olarak, insanlar\u0131n benzerini meydana getirmekten aciz kalacaklar\u0131 ve \u00e2deta meydan okuma \u015feklinde, Peygamberlik iddias\u0131nda bulunan zattan adetin hilaf\u0131na ve tabiat kanunlar\u0131n\u0131n aksine olarak zuhur eden harikul\u00e2de olaylara denir. As\u0131l maksad\u0131, Peygamberin n\u00fcb\u00fcvvet davas\u0131n\u0131 ispat ve do\u011frulamakt\u0131r. Herhangi bir olay\u0131n mucize olabilmesi i\u00e7in onun n\u00fcb\u00fcvvet g\u00f6revi verilmi\u015f ki\u015filerin elinde zuhur etmesi gerekir. Mucize ger\u00e7ekte Allah\u2019\u0131n fiilidir, \u201cPeygamber mucizesi\u201d denilmesi mecaz\u00eedir. Bu nedenle olay\u0131n onun arac\u0131l\u0131\u011f\u0131yla olmas\u0131, tabiat kanunlar\u0131n\u0131n \u00e7ok \u00fcst\u00fcnde ve onlara ayk\u0131r\u0131 olmas\u0131, iddiaya uygun olarak ortaya konulmas\u0131, bir tekzip ya da ink\u00e2rdan sonra meydana gelmesi ve insano\u011flunun aciz kald\u0131\u011f\u0131 bir olay t\u00fcr\u00fcnden ger\u00e7ekle\u015fmesi gerekir. Di\u011fer taraftan Peygambere verilen mucizeler, bir y\u00f6n\u00fcyle \u00eem\u00e2n\u0131n temel esaslar\u0131ndan olan n\u00fcb\u00fcvvetle, di\u011fer y\u00f6n\u00fcyle de vahiy ile al\u00e2kal\u0131d\u0131r. Dolay\u0131s\u0131yla mucizeye inanmak gerekir: \u201cOna, Rabbinden (ba\u015fka) mucize indirilmeli de\u011fil miydi? Derler. De ki: Mucizeler ancak Allah\u2019\u0131n kat\u0131ndad\u0131r. Ben sadece apa\u00e7\u0131k bir uyar\u0131c\u0131y\u0131m.\u201d (Ankeb\u00fbt, 29\/50) Ak\u0131l bak\u0131m\u0131ndan da mucize imk\u00e2ns\u0131z de\u011fildir. \u00c7\u00fcnk\u00fc her an insan\u0131n \u00e7evresinde meydana gelen olaylar, hayat\u0131n kendisi ve her sahas\u0131 mucizelerle doludur. Varl\u0131klar\u0131n yarat\u0131lmas\u0131, \u00f6mr\u00fc tamamlan\u0131nca yok olmas\u0131 ve hayat\u0131n kesintisiz olarak devam etmesi bunun en g\u00fczel \u00f6rne\u011fidir. S\u00fcrekli m\u00fc\u015fahede etti\u011fimiz ve bu nedenle de\u011fi\u015fmez sand\u0131\u011f\u0131m\u0131z tabiat kanunlar\u0131n\u0131 var eden Allah\u2019t\u0131r. Allah bu kanunlar\u0131 diledi\u011fi zaman, Peygamberleri vas\u0131tas\u0131yla de\u011fi\u015ftirebilir. Bu de\u011fi\u015fiklik bir mucizedir. Bu durumda mucizenin vukuu i\u00e7in akl\u00ee bir engel yoktur. Aksine ak\u0131l, mucizenin meydana gelmesini kabul edip benimser.<\/p>\n

Peygamberlik inanc\u0131n\u0131n islam\u2019daki yeri nedir?
\nPeygamberlere iman, iman\u0131n alt\u0131 esas\u0131ndan biridir. Peygamberlere iman demek, insanlara do\u011fru yolu g\u00f6stermek i\u00e7in, Allah taraf\u0131ndan se\u00e7kin kimselerin g\u00f6nderildi\u011fine, bu kimselerin Allah\u2019tan getirdi\u011fi b\u00fct\u00fcn bilgilerin ger\u00e7ek ve do\u011fru oldu\u011funa inanmak demektir. Bu asl\u0131nda ul\u00fbhiyetin gere\u011fidir. Dolay\u0131s\u0131yla Allah\u2019a inan bir kimse O\u2019nun Peygamberler g\u00f6nderdi\u011fine de inanmal\u0131d\u0131r. Y\u00fcce Allah her M\u00fcsl\u00fcmana, aralar\u0131nda herhangi bir ay\u0131r\u0131m yapmadan b\u00fct\u00fcn Peygamberlere inanmay\u0131 farz k\u0131lm\u0131\u015ft\u0131r: \u201cPeygamber de kendisine Rabbi taraf\u0131ndan indirilene iman etti, m\u00fcminler de. Her biri Allah\u2019a, meleklerine, kitaplar\u0131na, Peygamberlerine iman ettiler. Allah\u2019\u0131n Peygamberlerinden hi\u00e7biri aras\u0131nda ay\u0131r\u0131m yapmay\u0131z.\u201d (Bakara, 2\/285) Bu sebeple Peygamberlerin bir k\u0131sm\u0131na inan\u0131p, di\u011ferlerini tasdik etmemek k\u00fcf\u00fcr say\u0131lm\u0131\u015ft\u0131r: \u201cAllah\u2019\u0131 ve Peygamberlerini ink\u00e2r edenler ve Allah ile Peygamberlerini birbirinden ay\u0131rmak isteyip bir k\u0131sm\u0131na iman ederiz, ama bir k\u0131sm\u0131na inanmay\u0131z diyenler ve bunlar aras\u0131nda bir yol tutmak isteyenler yok mu? \u0130\u015fte ger\u00e7ekten k\u00e2firler bunlard\u0131r.\u201d (Nis\u00e2, 4\/150-151) Ayr\u0131ca Hz. Peygamber (s.a.s.) de bir hadisinde iman esaslar\u0131n\u0131 sayarken bunlardan birinin Peygamberlere inanmak oldu\u011funu belirtmi\u015ftir (M\u00fcslim, \u0130man, 1).<\/p>\n

K\u0131yamet alametleri nelerdir?
\nK\u0131y\u00e2metin ne zaman kopaca\u011f\u0131 bilinmemekle birlikte Hz. Peygamber (s.a.s.), onun meydana gelme zaman\u0131na i\u015faret eden baz\u0131 \u00f6nemli olay ve belirtiler hakk\u0131nda a\u00e7\u0131klamalarda bulunmu\u015ftur. Bu i\u015faretler b\u00fcy\u00fck ve k\u00fc\u00e7\u00fck olmak \u00fczere iki kategoride g\u00f6sterilmi\u015ftir. K\u0131y\u00e2metin k\u00fc\u00e7\u00fck alametleri olarak, din ve inan\u00e7 hakk\u0131nda bilgisizli\u011fin yayg\u0131nla\u015fmas\u0131, i\u00e7kinin \u00e7ok\u00e7a i\u00e7ilmesi, fitne, \u00f6ld\u00fcrme ve karga\u015fan\u0131n \u00e7o\u011falmas\u0131, madd\u00ee refahla birlikte kanaatsizlik ve nank\u00f6rl\u00fc\u011f\u00fcn artmas\u0131, Allah r\u0131zas\u0131 yerine \u00e7\u0131kar ve menfaatlerin \u00f6n plana \u00e7\u0131kmas\u0131 gibi olaylar\u0131 saymak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

B\u00fcy\u00fck alametler ise \u015fu hadiste bildirilmi\u015ftir: \u201cOn alamet meydana gelmedik\u00e7e k\u0131y\u00e2met kopmaz. Deccal\u2019\u0131n \u00e7\u0131k\u0131\u015f\u0131, Hz. \u0130s\u00e2\u2019n\u0131n yery\u00fcz\u00fcne inmesi, Ye\u2019cuc ve Me\u2019cucun \u00e7\u0131k\u0131\u015f\u0131, D\u00e2bbet\u00fc\u2019l Arz\u2019\u0131n \u00e7\u0131k\u0131\u015f\u0131, g\u00fcne\u015fin bat\u0131dan do\u011fmas\u0131, do\u011fuda, bat\u0131da ve Arap yar\u0131madas\u0131nda meydana gelmek \u00fczere yerin bat\u0131\u015f\u0131, duman ve insanlar\u0131 mah\u015fer yerine s\u00fcrecek olan ve Aden \u00e7ukurundan \u00e7\u0131kan bir ate\u015fin zuhuru.\u201d (M\u00fcslim, Fiten, 13) Bu hadiste ge\u00e7en alametlerin bir k\u0131sm\u0131 ayn\u0131 zamanda Kur\u2019an\u2019da da muhtelif ayetlerde yer almaktad\u0131r.<\/p>\n

Berzah hayat\u0131 ne demektir?
\nBerzah, s\u00f6zl\u00fckte iki \u015fey aras\u0131ndaki engel, perde ve ay\u0131r\u0131c\u0131 s\u0131n\u0131r anlam\u0131na gelmektedir. Din\u00ee \u0131st\u0131lahtaki kar\u015f\u0131l\u0131\u011f\u0131 ise: \u00d6l\u00fcmden sonra ba\u015flayan ve mah\u015ferdeki dirili\u015fe kadar devam edecek olan kabir hayat\u0131d\u0131r. Buna g\u00f6re \u00f6len herkes berzah \u00e2lemine girecektir. \u015eu \u00e2yette \u201cBerzah\u201d \u00f6l\u00fcmden sonra yeniden dirili\u015fe kadar ge\u00e7ecek zaman diliminin olu\u015fturdu\u011fu engel anlam\u0131ndad\u0131r: \u201cOnlar\u0131n gerisinde ise, yeniden dirilecekleri g\u00fcne kadar (s\u00fcren) bir berzah vard\u0131r.\u201d (M\u00fc\u2019min\u00fbn, 23\/100)<\/p>\n

K\u0131saca de\u011finmek gerekirse, insan\u0131n \u00f6l\u00fcm\u00fcyle ahiret hayat\u0131 ba\u015flam\u0131\u015f olur. Berzah hayat\u0131 ahiret hayat\u0131n\u0131n ilk dura\u011f\u0131d\u0131r. Nitekim bir hadiste bu a\u00e7\u0131k\u00e7a belirtilmi\u015ftir (Tirmizi, Z\u00fchd, 5). Bu hayat bedensel olmaktan \u00e7ok ruhsald\u0131r. \u0130nsanlar \u00f6ld\u00fckten sonra iman ve amellerine g\u00f6re k\u0131yamete kadar ruhani olarak ayr\u0131 bir hayat ya\u015farlar. Kabir m\u00fcminler i\u00e7in cennet bah\u00e7elerinden bir bah\u00e7e, inkarc\u0131lar i\u00e7in cehennem \u00e7ukurlar\u0131ndan bir \u00e7ukurdur.<\/p>\n

K\u0131yamet hakk\u0131nda bilgi verir misiniz?
\nS\u00f6zl\u00fckte \u201cdikilmek, aya\u011fa kalkmak, durmak ve canl\u0131lar\u0131n Allah huzurunda sayg\u0131yla duracaklar\u0131 g\u00fcn\u201d anlamlar\u0131na gelen k\u0131y\u00e2met, din\u00ee kavram olarak Y\u00fcce Allah\u2019\u0131n ezelde takdir etti\u011fi zaman gelince, d\u00fcnyadaki b\u00fct\u00fcn canl\u0131lar\u0131n \u00f6lmeleri ve bu d\u00fcnya hayat\u0131n\u0131n sona ermesidir.<\/p>\n

Yine Kur\u2019an\u2019da k\u0131y\u00e2metin kesin oldu\u011fu ve yak\u0131n bulundu\u011fu (\u0130sra, 17\/51) \u015fiddet ve deh\u015feti hakk\u0131nda bilgi verilmektedir. K\u0131y\u00e2met ve onunla ilgili di\u011fer haller iman konusunu da ilgilendirdi\u011finden bu hususa i\u015faret eden \u00e2yetler daha \u00e7ok Mekke\u2019de nazil olmu\u015ftur. Bu \u00e2yetlerin bir k\u0131sm\u0131nda konunun \u00f6nemine dikkat \u00e7ekmek i\u00e7in k\u0131y\u00e2met g\u00fcn\u00fcne yemin edilmektedir (K\u0131y\u00e2me, 75\/1). Ay\u2019\u0131n ve G\u00fcne\u015f\u2019in bir araya toplan\u0131p, insan\u0131n ka\u00e7acak yer arayaca\u011f\u0131 bildirilmekte (K\u0131y\u00e2me, 75\/9-10), k\u0131y\u00e2metin b\u00fcy\u00fck bir sars\u0131nt\u0131yla pe\u015f pe\u015fe iki kez gelece\u011fi, emzikli kad\u0131nlar\u0131n bile \u00e7ocuklar\u0131n\u0131 ataca\u011f\u0131, g\u00f6\u011f\u00fcn yar\u0131l\u0131p, y\u0131ld\u0131zlar\u0131n d\u00f6k\u00fcl\u00fcp sa\u00e7\u0131laca\u011f\u0131, insan\u0131n anas\u0131ndan, babas\u0131ndan, e\u015finden, \u00e7ocu\u011fundan ka\u00e7aca\u011f\u0131, kabirlerin i\u00e7indekilerini d\u0131\u015far\u0131 ataca\u011f\u0131, da\u011flar\u0131n renkli pamuklara d\u00f6nece\u011fi, herkesin yapt\u0131\u011f\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131n\u0131 -zerre kadar bile olsa- g\u00f6rece\u011fi anlat\u0131lmaktad\u0131r (Hac, 22\/1, 2; K\u0131y\u00e2me, 75\/1, 15; M\u00fcrsel\u00e2t, 77\/7, 19; Nebe\u2019; 78\/38, 40; N\u00e2zi\u2019at 6\/9, 34, 42; Abese, 80\/33, 42; Tekv\u00eer, 81\/1, 13; Mutaffifin, 83\/1, 15; Zilzal, 99\/1, 8; K\u00e2ri\u2019a, 101\/1, 11).<\/p>\n

K\u0131y\u00e2met \u0130srafil ad\u0131ndaki mele\u011fin sura \u00fcf\u00fcrmesiyle ba\u015flayacakt\u0131r. Buna nefha-i ul\u00e2 denir. Bunun olabilmesi i\u00e7in yery\u00fcz\u00fcnde hi\u00e7bir iyi insan\u0131n kalmamas\u0131 gerekir. Bu hususta bir hadiste \u015f\u00f6yle buyrulmu\u015ftur: \u201cK\u0131y\u00e2met ancak k\u00f6t\u00fc insanlar ve k\u00e2firler \u00fczerine kopacakt\u0131r.\u201d (M\u00fcslim, Fiten, 131) \u0130srafil ikinci kez sura \u00fcf\u00fcr\u00fcnce, b\u00fct\u00fcn insanlar yeniden dirileceklerdir. Buna da ikinci nefha denilmektedir.<\/p>\n

K\u0131yametin ne zaman kopaca\u011f\u0131 tamamen Allah\u2019\u0131n bilgisi dahilindedir. Dolay\u0131s\u0131yla m\u00fcminler i\u00e7in \u00f6nemli olan k\u0131yametin ne zaman kopaca\u011f\u0131 de\u011fil, bir g\u00fcn mutlaka bunun ger\u00e7ekle\u015fece\u011fine inanmak ve ahiret hayat\u0131 i\u00e7in haz\u0131rl\u0131kl\u0131 olmakt\u0131r.<\/p>\n

Ahiret inanc\u0131n\u0131n delilleri nelerdir?
\nAhiret ve ahiretteki durumlar \u201cgayb\u201d yani duyular \u00f6tesi alana ait oldu\u011fu i\u00e7in g\u00f6zlem ve deneye dayanan pozitif bilimlerin ilgi alan\u0131 d\u0131\u015f\u0131nda kal\u0131r. Ancak bu, ahiret inanc\u0131n\u0131n aklen temellendirilemeyece\u011fi anlam\u0131na gelmez. Nitekim baz\u0131 ayetlerde ahiret inanc\u0131na dair bilgiler verilirken akl\u00ee temellendirmelere dayanak te\u015fkil edecek yakla\u015f\u0131mlar ortaya konulur. S\u00f6z gelimi, \u015fu ayet, \u201c\u0130nsan, bizim, kendisini az bir sudan (sperm) yaratt\u0131\u011f\u0131m\u0131z\u0131 g\u00f6rmedi mi ki, kalkm\u0131\u015f apa\u00e7\u0131k d\u00fc\u015fman kesilmi\u015ftir. Bir de kendi yarat\u0131l\u0131\u015f\u0131n\u0131 unutarak bize bir \u00f6rnek getirdi. Dedi ki, \u201c\u00c7\u00fcr\u00fcm\u00fc\u015flerken kemikleri kim diriltecek? \u201c De ki: \u201cOnlar\u0131 ilk defa var eden diriltecektir. O, her yarat\u0131lm\u0131\u015f\u0131 hakk\u0131yla bilendir.\u201d (Y\u00e2sin, 36\/78-79) bunun bir \u00f6rne\u011fidir. Akl\u00ee olarak d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, insan\u0131 meniden yaratan Y\u00fcce Yarat\u0131c\u0131, ikinci kez elbette yaratacakt\u0131r.<\/p>\n

Bu \u00e2lemin ve insan\u0131n sonradan var oldu\u011fu, \u00e2lemin k\u0131yametten, insan\u0131n da \u00f6l\u00fcmden sonra yarat\u0131lmas\u0131n\u0131n Allah\u2019a zor olmayaca\u011f\u0131 akl\u0131n kolayca kabul edece\u011fi bir husus olarak g\u00f6r\u00fclmektedir. Zira bu \u00e2lemin bir sonunun olaca\u011f\u0131, insan\u0131n da \u00f6l\u00fcml\u00fc oldu\u011fu a\u015fik\u00e2rd\u0131r. Allah\u2019\u0131n kudretine gelince, bu fiziki \u00e2lem onca b\u00fcy\u00fckl\u00fc\u011f\u00fc ve d\u00fczeni ile Yarat\u0131c\u0131\u2019n\u0131n her \u015feye kudretinin yetti\u011fini a\u00e7\u0131k\u00e7a g\u00f6stermektedir.<\/p>\n

B\u00fct\u00fcn bunlar\u0131n yan\u0131nda, \u0130slam \u00e2limleri ahiretin ger\u00e7ekli\u011fine dair bir\u00e7ok delil s\u0131rlam\u0131\u015flard\u0131r. Bunlardan baz\u0131lar\u0131na de\u011finilebilir: a) B\u00fct\u00fcn Peygamberler k\u0131yametten, insanlar\u0131n hesaba \u00e7ekilece\u011finden, d\u00fcnya hayat\u0131ndan sonra ayr\u0131 bir hayat kurulaca\u011f\u0131ndan, iyilerin cennette, k\u00f6t\u00fclerin cehennemde kalaca\u011f\u0131ndan bahsetmi\u015flerdir. \u0130nsanl\u0131\u011f\u0131n g\u00fcven ve ahlak abidesi olan Peygamberlerin yalan s\u00f6ylemesi m\u00fcmk\u00fcn olmad\u0131\u011f\u0131na g\u00f6re b\u00fct\u00fcn bunlar hakt\u0131r, ger\u00e7ektir. b) \u0130nsandaki adalet duygusu, \u00e2hirete inanmay\u0131 zorunlu k\u0131lar. Esasen insanlardaki adalet duygusunun temeli de Allah\u2019\u0131n adil olmas\u0131d\u0131r. Di\u011fer taraftan g\u00f6r\u00fcyoruz ki bu d\u00fcnyada herkes i\u015fledi\u011fi su\u00e7un cezas\u0131n\u0131 tam anlam\u0131yla \u00e7ekmemekte, birtak\u0131m haks\u0131zl\u0131klar meydana gelmektedir. O halde adaletin tam olarak ger\u00e7ekle\u015fece\u011fi bir yerin yani ahiretin olmas\u0131 zorunludur. c) \u0130nsandaki sorumluluk duygusu ahiretin varl\u0131\u011f\u0131na inanmay\u0131 zorunlu k\u0131lar. Y\u00fcce Allah insan\u0131, iyi ile k\u00f6t\u00fcy\u00fc, do\u011fru ile yanl\u0131\u015f\u0131, hay\u0131r ile \u015ferri ay\u0131rt eden ve se\u00e7en bir varl\u0131k olarak yaratm\u0131\u015f, bu se\u00e7iminden dolay\u0131 da sorumlu tutmu\u015ftur. \u0130nsan\u0131n belli davran\u0131\u015flar\u0131ndan sorumlu olmas\u0131 bu sorumlulu\u011funun kar\u015f\u0131l\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fi bir hayat\u0131 ve yurdu gerekli k\u0131lmaktad\u0131r. Bir \u00e2yette \u015f\u00f6yle buyurulur: \u201cG\u00f6\u011f\u00fc, yeri ve ikisi aras\u0131ndaki \u015feyleri biz bo\u015f yere yaratmad\u0131k. Bu, ink\u00e2r edenlerin zann\u0131d\u0131r. Vay o ink\u00e2r edenlerin ate\u015fteki haline! Yoksa biz, iman edip de iyi i\u015fler yapanlar\u0131, yery\u00fcz\u00fcnde bozgunculuk yapanlar gibi mi tutaca\u011f\u0131z? Veya (Allah\u2019tan) korkanlar\u0131 yoldan \u00e7\u0131kanlar gibi mi sayaca\u011f\u0131z.\u201d (S\u00e2d 38\/27-28) d) \u0130nsandaki sonsuzluk ve ebed\u00eelik iste\u011fi ve duygusu, \u00e2hirete inanmay\u0131 gerekli k\u0131lar. Zira insana bu iste\u011fi ve duyguyu veren Y\u00fcce Yarat\u0131c\u0131\u2019dan ba\u015fkas\u0131 de\u011fildir. Madem bu iste\u011fi ve duyguyu vermi\u015ftir elbette bu istek ve duygunun kar\u015f\u0131lanaca\u011f\u0131 \u00e2lemi yani ahireti yaratacakt\u0131r.<\/p>\n

\u00d6l\u00fcn\u00fcn arkas\u0131ndan a\u011flan\u0131r m\u0131?
\n\u00d6l\u00fcm ac\u0131 bir olay, insan da ac\u0131kl\u0131 olaylar kar\u015f\u0131s\u0131nda ac\u0131s\u0131n\u0131 yans\u0131tan bir varl\u0131kt\u0131r. Dolay\u0131s\u0131yla, \u00f6l\u00fcm sebebiyle bir insan\u0131n \u00fcz\u00fclmesi, h\u00fcz\u00fcnlenmesi, kederli bir h\u00e2l almas\u0131 normaldir. Hatta ac\u0131s\u0131n\u0131 a\u00e7\u0131\u011fa vurup sessizce a\u011flamas\u0131 ve g\u00f6zya\u015f\u0131 d\u00f6kmesinde bir sak\u0131nca yoktur. Peygamberimiz (s.a.s.) de o\u011flu \u0130brahim\u2019in, k\u0131z\u0131n\u0131n ve k\u0131z\u0131n\u0131n \u00e7ocu\u011funun vef\u00e2tlar\u0131nda bizzat g\u00f6zlerinden ya\u015flar ak\u0131tarak a\u011flam\u0131\u015f; kendisine, a\u011flamay\u0131 yasaklad\u0131klar\u0131 hat\u0131rlat\u0131l\u0131nca, bunun yasak olan a\u011flama \u015fekli olmay\u0131p, g\u00f6zya\u015f\u0131 d\u00f6kmekle Allah\u2019\u0131n azap etmeyece\u011fini, ancak m\u00fcbarek diline i\u015faret ederek onunla azab edece\u011fini belirtmi\u015f ve; \u201cMuhakkak ki \u00f6l\u00fc, ehlinin \u00fczerine ba\u011f\u0131r\u0131p \u00e7a\u011f\u0131rmas\u0131yla azap duyar.\u201d (Buh\u00e2r\u00ee, Cen\u00e2iz, 43) buyurarak a\u011flamakta mahzur olmad\u0131\u011f\u0131n\u0131, ancak dille Allah\u2019\u0131n takdirine dil uzatman\u0131n ve cahiliye d\u00f6neminde oldu\u011fu gibi yaka-pa\u00e7a y\u0131rtarak a\u011flaman\u0131n do\u011fru olmad\u0131\u011f\u0131n\u0131 beyan etmi\u015ftir. Nitekim onun, o\u011flu k\u00fc\u00e7\u00fck \u0130brahim\u2019in vef\u00e2t\u0131nda g\u00f6zlerinden ya\u015flar ak\u0131tmas\u0131, sonra da; \u201cG\u00f6z a\u011flar, kalp \u00fcz\u00fcl\u00fcr, fakat Rabbimizin raz\u0131 olmayaca\u011f\u0131 s\u00f6z s\u00f6ylemeyiz.\u201d (Buh\u00e2r\u00ee, Cen\u00e2iz, 32, 42, 43) buyurmas\u0131 bu konuda m\u00fcminler i\u00e7in a\u00e7\u0131k bir \u00f6rneklik te\u015fkil eder.<\/p>\n

\u00d6l\u00fcm\u00fc temenni etmek caiz midir?
\nBir m\u00fcmin ne kadar s\u0131k\u0131nt\u0131 \u00e7ekerse \u00e7eksin \u00f6l\u00fcm\u00fc temenni etmemelidir. Hz. Peygamber (s.a.s.) bir hadisinde \u015f\u00f6yle buyurmu\u015ftur: \u201cSizden hi\u00e7biriniz ba\u015f\u0131na gelen bir s\u0131k\u0131nt\u0131dan \u00f6t\u00fcr\u00fc \u00f6l\u00fcm\u00fc asla temenni etmesin. \u015eayet \u00f6l\u00fcm\u00fc istercesine ola\u011fan\u00fcst\u00fc bir darl\u0131k i\u00e7inde kal\u0131rsa, o zaman \u015f\u00f6yle desin: Allah\u2019\u0131m! Benim i\u00e7in ya\u015famak hay\u0131rl\u0131 oldu\u011fu m\u00fcddet\u00e7e beni ya\u015fat, benim i\u00e7in \u00f6l\u00fcm hay\u0131rl\u0131 oldu\u011fu vakit de beni \u00f6ld\u00fcr.\u201d (Tirmiz\u00ee, K\u0131y\u00e2met, 26)<\/p>\n

Kader de\u011fi\u015fir mi?
\n\u0130nsan, kendisine bakan y\u00f6n\u00fcyle kaderinin ne oldu\u011funu bilmemektedir. Dolay\u0131s\u0131yla insana d\u00fc\u015fen Allah\u2019\u0131n verdi\u011fi ak\u0131l, irade ve imkanlar \u00e7er\u00e7evesinde g\u00f6revlerini en iyi \u015fekilde yapma gayret i\u00e7inde olmas\u0131d\u0131r. Allah\u2019a bakan y\u00f6n\u00fcyle ise kader O\u2019nun olmu\u015f, olacak her \u015feyi bilmesidir. Esasen O\u2019nun mutlak ul\u00fbhiyetinin gere\u011fi de O\u2019nun her \u015feyi bilmesidir. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda kaderin de\u011fi\u015fmesinden s\u00f6z etmek Allah\u2019\u0131n ilminin de\u011fi\u015fmesinden s\u00f6z etmek demektir; bu ise m\u00fcmk\u00fcn de\u011fildir. Dolay\u0131s\u0131yla kaderde de\u011fi\u015fme bahis konusu olamaz. Ancak baz\u0131 \u0130slam \u00e2limleri Allah\u2019\u0131n dilemesi halinde kaderin de\u011fi\u015febilece\u011fini s\u00f6ylemi\u015ftir. Onlara g\u00f6re, kader, Allah\u2019\u0131n takdiri, kaza ise bunun infaz\u0131 demektir. Bazen Allah, at\u00e2 yani nimetlendirme, af ve ma\u011ffiret sayesinde kazay\u0131 bozabilir ve h\u00fckm\u00fcn\u00fc ger\u00e7ekle\u015ftirmez.<\/p>\n

Kaderin de\u011fi\u015febilece\u011fini belirten \u00e2limler kaderi, kader-i mutlak (mutlak kader) ve kader-i muall\u00e2k (\u015farta ba\u011flanm\u0131\u015f kader) diye ikiye ay\u0131rm\u0131\u015flard\u0131r. De\u011fi\u015fmenin ilkinde de\u011fil, ikincisinde yani \u015farta ba\u011fl\u0131 kaderde olabilece\u011fini kaydetmi\u015flerdir. Onlara g\u00f6re, sadakan\u0131n belay\u0131 def edece\u011fini, s\u0131la-i rahim yapman\u0131n \u00f6mr\u00fc uzataca\u011f\u0131n\u0131 belirten hadisler bunu teyit etmektedir. Bu ikinci kaderin Allah\u2019\u0131n ilmine bakan y\u00f6n\u00fcyle d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, yine bir de\u011fi\u015fikli\u011fin olmad\u0131\u011f\u0131n\u0131 Allah\u2019\u0131n kullar\u0131n \u015farta ba\u011fl\u0131 konularda nas\u0131l davranacaklar\u0131n\u0131 bildi\u011fini, ancak insanlar\u0131 iyili\u011fe te\u015fvik i\u00e7in bu rivayetlerin bulundu\u011funu ifade etmi\u015flerdir.<\/p>\n

\u201cAllah b\u00f6yle yazm\u0131\u015f, ben ne yapay\u0131m? \u201c demek do\u011fru mudur?
\nKader ve kaz\u00e2ya inanmak iman esaslar\u0131ndand\u0131r. Ancak insanlar kaderi bahane ederek, kendilerini sorumluluktan kurtaramazlar. Bir insan \u201cAllah b\u00f6yle yazm\u0131\u015f, al\u0131n yaz\u0131m buymu\u015f, bu \u015fekilde takdir etmi\u015f, ben ne yapay\u0131m? \u201c diyerek g\u00fcnah i\u015fleyemeyece\u011fi gibi, g\u00fcnah i\u015fledikten sonra da kendisini su\u00e7suz g\u00f6steremez, kaderi mazeret olarak ileri s\u00fcremez. \u00c7\u00fcnk\u00fc bu fiiller, insanlar b\u00f6yle tercih ettikleri i\u00e7in, bu se\u00e7ime uygun olarak Allah taraf\u0131ndan yarat\u0131lm\u0131\u015flard\u0131r. Burada dileyen, tercih eden, isteyen kuldur; yaratan da Allah\u2019t\u0131r. Kul sorumluluk do\u011furan fiilleri irade edendir ama yaratan de\u011fildir; zira yaratmak Allah\u2019a mahsustur. Kur\u2019an-\u0131 Kerim\u2019de: \u201cAllah her \u015feyin yarat\u0131c\u0131s\u0131d\u0131r.\u201d (En\u2019am, 6\/102) buyrulmaktad\u0131r. Her \u015feyin yarat\u0131c\u0131s\u0131n\u0131n Allah olmas\u0131 bizim k\u00f6t\u00fc ve yanl\u0131\u015f i\u015fleri, sorumluluktan ka\u00e7arak Allah\u2019a havale etmemize yol a\u00e7mamal\u0131d\u0131r. Bu kaderi istismar etmek olur. Ayr\u0131ca kader ve kaz\u00e2ya g\u00fcvenip \u00e7al\u0131\u015fmay\u0131 b\u0131rakmak, olumlu sonucun sa\u011flanmas\u0131 ya da olumsuz sonu\u00e7lar\u0131n \u00f6nlenmesi i\u00e7in gerekli sebeplere sar\u0131lmamak ve tedbirleri almamak, \u0130sl\u00e2m\u2019\u0131n kader anlay\u0131\u015f\u0131 ile ba\u011fda\u015fmaz. Allah her \u015feyi birtak\u0131m sebeplere ba\u011flam\u0131\u015ft\u0131r. \u0130nsan bu sebepleri yerine getirirse Allah da o sebeplerin sonucunu yaratacakt\u0131r. Bu da bir il\u00e2h\u00ee kanundur ve bir kaderdir. Sonu\u00e7 olarak insanlar\u0131n, \u201cBen ne yapay\u0131m, kaderim b\u00f6yle.\u201d demesi do\u011fru de\u011fildir.<\/p>\n

Belalar ve musibetler kader midir?
\nBelalar\u0131 ve musibetleri \u00fc\u00e7 gurupta de\u011ferlendirmek gerekir.a.) \u0130nsan iradesinin s\u00f6z konusu olmad\u0131\u011f\u0131 belalar ve musibetler (depremler, engelli olarak do\u011fmak gibi). b) \u0130nsan iradesinin k\u0131smen s\u00f6z konusu oldu\u011fu belalar ve musibetler (k\u0131smen kabahatli oldu\u011fumuz trafik kazalar\u0131 gibi). c) \u0130nsan iradesinin s\u00f6z konusu oldu\u011fu belalar ve musibetler (alkoll\u00fc ara\u00e7 kullanarak sebebiyet verilen kazalar, dikkatsizlik ve tedbirsizlik sonucu maruz kal\u0131nan hastal\u0131klar gibi). Allah\u2019\u0131n ilmine bakan boyutuyla bunlar\u0131n hepsi kader olmakla birlikte, ilki ve belli oranda ikincisi terim anlam\u0131yla da kaderdir. Bu \u00e7e\u015fit bela ve musibetler sabretmek \u015fart\u0131yla g\u00fcnahlara kefaret oldu\u011fu gibi Allah kat\u0131nda daha y\u00fcksek derece almaya da vesiledir. Sonuncusu ise insanlar\u0131n hatas\u0131ndan kaynakland\u0131\u011f\u0131 i\u00e7in, ilahi ilim a\u00e7\u0131s\u0131ndan kaderin d\u0131\u015f\u0131nda olmamakla beraber insanlar bundan sorumludur. M\u00fcmine d\u00fc\u015fen her \u00e7e\u015fit bela ve musibetlerden Allah\u2019a s\u0131\u011f\u0131nmak, fakat e\u011fer bunlara maruz kal\u0131n\u0131rsa sabretmek ve kadere inanarak teselli bulmakt\u0131r. \u015eunu unutmamak gerekir ki Allah sonsuz rahmet ve inayet sahibidir. Dolay\u0131s\u0131yla musibete maruz kalan bir kimseyi, sabretmesi \u015fart\u0131yla b\u00fcy\u00fck m\u00fck\u00e2fatlara nail k\u0131lacakt\u0131r. Ayr\u0131ca Allah insanlar\u0131 imtihan etti\u011fi i\u00e7in, dilerse birtak\u0131m bela ve musibetler verebilir. \u0130nsanlar bu durumda kulluklar\u0131n\u0131n gerektirdi\u011fi tutum i\u00e7inde olmal\u0131d\u0131rlar.<\/p>\n

\u201cHay\u0131r ve \u015fer Allah\u2019tand\u0131r\u201d ne demektir?
\n\u201cHay\u0131r ve \u015fer Allah\u2019tand\u0131r\u201d, demek bunlar\u0131 yaratan Allah\u2019t\u0131r, demektir. \u00c7\u00fcnk\u00fc Yarat\u0131c\u0131 O\u2019dur ve O\u2019ndan ba\u015fka yarat\u0131c\u0131 yoktur. Kula bakan y\u00f6n\u00fcyle ise hayr\u0131 ve \u015ferri irade eden, tercih eden kuldur. Bundan dolay\u0131 da insanlar hay\u0131r ve \u015fer, iyi ve k\u00f6t\u00fc b\u00fct\u00fcn davran\u0131\u015flar\u0131ndan sorumludur.<\/p>\n

Ba\u015fka bir ifadeyle, \u201c\u00e2ment\u00fc\u201dde ifade edildi\u011fi \u00fczere her M\u00fcsl\u00fcman kadere, hay\u0131r ve \u015ferrin Allah\u2019tan oldu\u011funa inan\u0131r. Yani \u00e2lemlerin yarat\u0131c\u0131s\u0131 olan Allah Te\u00e2l\u00e2 hayr\u0131 da \u015ferri de irade eder ve yarat\u0131r. \u00c7\u00fcnk\u00fc \u00e2lemde her \u015fey onun irade, takdir ve kudreti alt\u0131ndad\u0131r. \u00c2lemde ondan ba\u015fka ger\u00e7ek m\u00fclk ve kudret sahibi, tasarruf yetkisi olan bir ba\u015fka varl\u0131k yoktur. \u0130nsan, hayr\u0131 da \u015ferri de kendi iradesi ile kazan\u0131r. Allah\u2019\u0131n hayra r\u0131z\u00e2s\u0131 vard\u0131r, \u015ferre ise yoktur. Hayr\u0131 se\u00e7en m\u00fck\u00e2fat, \u015ferri se\u00e7en ceza g\u00f6recektir. \u015eerrin Allah\u2019tan olmas\u0131, kulun fiilinin meydana gelmesi i\u00e7in Allah\u2019\u0131n tekv\u00een\u00ee iradesinin ve yaratmas\u0131n\u0131n devreye girmesi demektir. Yoksa Allah kullar\u0131n k\u00f6t\u00fc filleri yapmalar\u0131ndan ho\u015fnut olmaz, \u015ferri emretmez, \u015ferre te\u015fr\u00ee\u00ee (din\u00ee) iradesi yoktur.<\/p>\n

Di\u011fer taraftan \u0130slam \u00e2limlerine g\u00f6re, Allah\u2019\u0131n \u015ferri irade edip yaratmas\u0131 k\u00f6t\u00fc ve \u00e7irkin de\u011fildir. Fakat kulun \u015fer i\u015flemesi, \u015ferri kazanmas\u0131, \u015ferri tercih etmesi ve \u015ferle nitelenmesi k\u00f6t\u00fcd\u00fcr ve \u00e7irkindir. Mesel\u00e2 usta bir ressam, sanat\u0131n\u0131n b\u00fct\u00fcn inceliklerine riayet ederek, \u00e7irkin bir adam resmi yapsa, o zat\u0131 takdir etmek ve sanat\u0131na duyulan hayranl\u0131\u011f\u0131 belirtmek i\u00e7in \u201cne g\u00fczel resim yapm\u0131\u015f\u201d denilir. Bu durumda resmi yap\u0131lan adam\u0131n \u00e7irkin olmas\u0131, resmin de \u00e7irkin olmas\u0131n\u0131 gerektirmemektedir. Y\u00fcce Allah mutlak anlamda hikmetli ve d\u00fczenli i\u015f yapan yeg\u00e2ne varl\u0131kt\u0131r. Onun \u015ferri yaratmas\u0131nda birtak\u0131m gizli ve a\u00e7\u0131k hikmetler vard\u0131r. Canl\u0131 \u00f6l\u00fcden, iyi k\u00f6t\u00fcden, hay\u0131r \u015ferden ay\u0131rt edilebilsin diye, Allah e\u015fyay\u0131 z\u0131tlar\u0131yla birlikte yaratm\u0131\u015ft\u0131r. Ayr\u0131ca insana \u015fer ve k\u00f6t\u00fc \u015feylerden korunma yollar\u0131n\u0131 g\u00f6stermi\u015f, \u015ferden sak\u0131nma g\u00fc\u00e7 ve kudretini vermi\u015ftir. D\u00fcnyada \u015fer olmasa hayr\u0131n m\u00e2nas\u0131 anla\u015f\u0131lamaz, bu d\u00fcnyan\u0131n bir imtihan d\u00fcnyas\u0131 olmas\u0131ndaki hikmet ger\u00e7ekle\u015femezdi. \u015eer Allah\u2019\u0131n adalet ve hikmeti gere\u011fi veya kendisinden sonra gelecek bir hayra vas\u0131ta ve arac\u0131 olmak ya da daha k\u00f6t\u00fc ve zor bir \u015ferri defetmek i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

\u00d6te yandan Allah\u2019\u0131n kudreti ile meydana gelen her i\u015fte ya kendimiz, ya ba\u015fkalar\u0131, ya da toplum i\u00e7in birtak\u0131m faydalar bulunabilir. Bir \u015feyin \u015fer olmas\u0131 bize g\u00f6redir. Bir \u00e2yette bu husus \u015f\u00f6yle a\u00e7\u0131klanmaktad\u0131r: \u201cUmulur ki, ho\u015flanmad\u0131\u011f\u0131n\u0131z bir \u015fey sizin i\u00e7in hay\u0131rd\u0131r. Ve yine umulur ki, sevdi\u011finiz bir \u015fey de sizin i\u00e7in \u015ferdir. Siz bilmezsiniz, Allah bilir.\u201d (Bakara, 2\/216)<\/p>\n

Tevekk\u00fcl ne demektir, kader ile ili\u015fkisi nedir?
\nS\u00f6zl\u00fckte g\u00fcvenmek, dayanmak, i\u015fi ba\u015fkas\u0131na havale etmek anlamlar\u0131na gelen tevekk\u00fcl terim olarak, hedefe ula\u015fmak i\u00e7in gerekli olan madd\u00ee ve m\u00e2nev\u00ee sebeplerin hepsine ba\u015fvurduktan ve yapacak ba\u015fka bir \u015fey kalmad\u0131ktan sonra Allah\u2019a dayan\u0131p g\u00fcvenmek ve ondan \u00f6tesini Allah\u2019a b\u0131rakmak demektir. Mesel\u00e2 bir \u00e7ift\u00e7i \u00f6nce zaman\u0131nda tarlas\u0131n\u0131 s\u00fcr\u00fcp ekime haz\u0131rlayacak, tohumu atacak, sulayacak, zararl\u0131 bitkilerden ar\u0131nd\u0131r\u0131p il\u00e2\u00e7layacak, gerekirse g\u00fcbresini de verecek, ondan sonra iyi \u00fcr\u00fcn vermesi i\u00e7in Allah\u2019a g\u00fcvenip dayanacak ve sonucu O\u2019ndan bekleyecektir. Bunlar\u0131n hi\u00e7birisini yapmadan \u201cKader ne ise o olur\u201d tarz\u0131nda bir anlay\u0131\u015f tembellikten ba\u015fka bir \u015fey de\u011fildir ve \u0130sl\u00e2m\u2019\u0131n tevekk\u00fcl anlay\u0131\u015f\u0131yla ba\u011fda\u015fmaz.<\/p>\n

Tevekk\u00fcl, M\u00fcsl\u00fcmanlar\u0131n kadere olan inan\u00e7lar\u0131n\u0131n tabii bir sonucudur. Tevekk\u00fcl eden kimse Allah\u2019a kay\u0131ts\u0131z \u015farts\u0131z teslim olmu\u015f, kaderine raz\u0131 bir kimsedir. Fakat kadere inanmak da tevekk\u00fcl etmek de tembellik, gerilik ve miskinlik demek olmad\u0131\u011f\u0131 gibi, \u00e7al\u0131\u015fma ve ilerlemeye m\u00e2ni de de\u011fildir. \u00c7\u00fcnk\u00fc her M\u00fcsl\u00fcman olaylar\u0131n, il\u00e2h\u00ee d\u00fczenin ve kanunlar\u0131n \u00e7er\u00e7evesinde, sebep-sonu\u00e7 ili\u015fkisi i\u00e7erisinde olup bitti\u011finin bilincindedir. Yani tohum ekilmeden \u00fcr\u00fcn elde edilmez. \u0130l\u00e2\u00e7 kullan\u0131lmadan tedavi olunmaz. S\u00e2lih ameller i\u015flenmedik\u00e7e Allah\u2019\u0131n r\u0131z\u00e2s\u0131 kazan\u0131lmaz ve dolay\u0131s\u0131yla cennete girilmez. \u00d6yleyse tevekk\u00fcl, \u00e7al\u0131\u015f\u0131p \u00e7abalamak, \u00e7al\u0131\u015f\u0131p \u00e7abalarken Allah\u2019\u0131n bizimle oldu\u011funu hat\u0131rdan \u00e7\u0131karmamak ve sonucu Allah\u2019a b\u0131rakmakt\u0131r.<\/p>\n

Y\u00fcce Allah bir \u00e2yette \u201cKarar\u0131n\u0131 verdi\u011fin zaman art\u0131k Allah\u2019a dayan\u0131p g\u00fcven. \u00c7\u00fcnk\u00fc Allah, kendisine dayan\u0131p g\u00fcvenenleri sever.\u201d (\u00c2l-i \u0130mr\u00e2n, 3\/159) buyurmu\u015f, m\u00fcminlerin bir ba\u015fka varl\u0131\u011fa de\u011fil, yaln\u0131zca kendisine g\u00fcvenmelerini emretmi\u015f, \u00e7\u00fcnk\u00fc tevekk\u00fcl edene kendisinin yetece\u011fini bildirmi\u015ftir (\u00c2l-i \u0130mr\u00e2n, 3\/122, 160; M\u00e2ide 5\/11; Tevbe 9\/51; \u0130br\u00e2him 14\/11; Te\u011fab\u00fcn, 64\/13; Tal\u00e2k, 65\/3). Hz. Peygamber (s.a.s.) de devesini salarak tevekk\u00fcl etti\u011fini s\u00f6yleyen bedev\u00eeye \u201c\u00d6nce deveni ba\u011fla, Allah\u2019a \u00f6yle tevekk\u00fcl et.\u201d (Tirmiz\u00ee, K\u0131yamet, 60) buyurarak tevekk\u00fclden \u00f6nce tedbirin al\u0131nmas\u0131 i\u00e7in uyar\u0131da bulunmu\u015ftur.<\/p>\n

Hanefi mezhebi hakk\u0131nda bilgi verir misiniz?
\nKurucusu Eb\u00fb Hanife\u2019ye nisbetle an\u0131lan Hanef\u00eelik g\u00fcn\u00fcm\u00fczde de en fazla ba\u011fl\u0131s\u0131 bulunan f\u0131k\u0131h mezhebidir.<\/p>\n

Hanef\u00ee mezhebinin kurucusu Eb\u00fb Hanife 80\/699 y\u0131l\u0131nda K\u00fbfe\u2019de d\u00fcnyaya gelmi\u015ftir. Babas\u0131 kuma\u015f t\u00fcccar\u0131 olan Eb\u00fb Han\u00eefe bir taraftan baba mesle\u011fini s\u00fcrd\u00fcr\u00fcrken di\u011fer yandan K\u00fbfe\u2019de bir\u00e7ok alimden ders alarak yeti\u015fmi\u015ftir. 18 y\u0131l f\u0131k\u0131h dersi g\u00f6rd\u00fc\u011f\u00fc Hammad b. Eb\u00ee S\u00fcleyman onun en \u00f6nemli hocas\u0131d\u0131r. Hocas\u0131 Hammad\u2019\u0131n vefat\u0131ndan sonra K\u00fbfe\u2019de onun ders k\u00fcrs\u00fcs\u00fcne oturmu\u015ftur. 30 y\u0131l kadar s\u00fcren ders halkas\u0131na kat\u0131lan talebe say\u0131s\u0131n\u0131n 4000\u2019i a\u015ft\u0131\u011f\u0131 ve bunlardan en az 40 kadar\u0131n\u0131n i\u00e7tihad derecesine ula\u015ft\u0131\u011f\u0131 kabul edilmektedir.<\/p>\n

Emeviler ve Abbasiler devrini ya\u015fayan Eb\u00fb Han\u00eefe bu \u00e7alkant\u0131l\u0131 d\u00f6nemlerde bir\u00e7ok s\u0131k\u0131nt\u0131lara maruz kalm\u0131\u015f, kendisine teklif edilen devlet g\u00f6revlerini kabul etmemi\u015ftir. K\u00fbfe\u2019de derslerini s\u00fcrd\u00fcren Eb\u00fb Han\u00eefe, halife Eb\u00fb Cafer el-Mansur taraf\u0131ndan aralar\u0131ndaki anla\u015fmazl\u0131k sebebiyle hapse at\u0131lm\u0131\u015ft\u0131r. Hapiste \u00f6ld\u00fc\u011f\u00fcne dair bilgiler nakledilmekle birlikte, s\u00fcrg\u00fcn hayat\u0131 ya\u015fad\u0131\u011f\u0131 K\u00fbfe\u2019deki evinde h. 150\/767 y\u0131l\u0131nda vefat etmi\u015ftir.<\/p>\n

Bir\u00e7ok menak\u0131b kitab\u0131nda kendisinin sahabeden kimselerle g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc ve tabiundan oldu\u011fu zikredilmektedir. Eb\u00fb Han\u00eefe k\u00fcnyesiyle ilgili olarak kaynaklarda daha \u00e7ok, \u201cHan\u00eefe\u201dnin o zaman Irak\u2019ta bir \u00e7e\u015fit divit oldu\u011fu ve Eb\u00fb Han\u00eefe\u2019nin yan\u0131nda \u00e7o\u011fu zaman divit ta\u015f\u0131d\u0131\u011f\u0131ndan dolay\u0131 bu k\u00fcnyeyle an\u0131ld\u0131\u011f\u0131 zikredilir. Bunun yan\u0131nda han\u00eefenin boyun e\u011fen ve dini Allah\u2019a \u00f6zg\u00fcleyen anlam\u0131nda \u201chanif\u201d kelimesinin m\u00fcennesi oldu\u011fu veya Eb\u00fb Han\u00eefenin Han\u00eefe isminde bir k\u0131z\u0131 oldu\u011fu rivayetleri de kaynaklarda ge\u00e7mektedir. Ancak Eb\u00fb Han\u00eefe\u2019nin kaynaklarda Hammad isimli o\u011flu haricinde k\u0131z veya erkek ba\u015fka bir \u00e7ocu\u011funun varl\u0131\u011f\u0131ndan s\u00f6z edilmez.<\/p>\n

Eb\u00fb Hanife Abdullah \u0130bn Mes\u2019ud\u2019dan kendisine kadar gelen d\u00f6nemdeki Irak rey ekol\u00fcne mensup \u00e2limlerin miras\u0131n\u0131 bir i\u00e7tihat meclisi niteli\u011findeki ders halkalar\u0131nda geli\u015ftirip sistematik hale getirerek daha sonra \u0130slam \u00e2leminde ba\u011fl\u0131s\u0131 en fazla olacak f\u0131k\u0131h mezhebinin ilk temellerini atm\u0131\u015ft\u0131r. Hanef\u00ee mezhebinde Eb\u00fb Hanife\u2019nin ders halkalar\u0131nda yeti\u015fen Eb\u00fb Yusuf, Muhammed ve Z\u00fcfer gibi \u00e2limlerin son derece \u00f6nemli yeri vard\u0131r. Zira bu ilk nesil mezhep \u00e2limleri kendisinden \u00e7ok fazla kitab\u0131n naklolunmad\u0131\u011f\u0131 Eb\u00fb Hanife\u2019nin g\u00f6r\u00fc\u015flerini tedvin ederek, mezhebin g\u00f6r\u00fc\u015flerinin yaz\u0131lmas\u0131nda ve sistematik hale getirilmesinde b\u00fcy\u00fck rol oynam\u0131\u015flard\u0131r.<\/p>\n

\u0130lk nesil \u00e2limlerinin ve bunu takibeden bir iki as\u0131rl\u0131k zamandaki Tah\u00e2v\u00ee, Kerh\u00ee, Cess\u00e2s, Kud\u00fbr\u00ee ve Deb\u00fbs\u00ee gibi alimlerin \u00f6nemli katk\u0131lar\u0131yla mezhep tam olarak olu\u015fmu\u015f ve \u0130slam aleminin de\u011fi\u015fik yerlerinde g\u00f6r\u00fc\u015fleri h\u0131zla yay\u0131lm\u0131\u015ft\u0131r. Eb\u00fb Yusuf\u2019un Abbasiler devrinde kad\u0131\u2019l-Kudat\u2019l\u0131k makam\u0131nda bulunmas\u0131 mezhebin resmi bir nitelik kazanmas\u0131na sebep olmu\u015f, ayn\u0131 \u015fekilde \u0130slam tarihindeki en uzun \u00f6m\u00fcrl\u00fc devletlerden Osmanl\u0131 Devleti\u2019nin de resmi mezhebinin Hanef\u00ee mezhebi olmas\u0131 mezhebin yay\u0131lmas\u0131na hizmet etmi\u015ftir.<\/p>\n

Hanef\u00ee mezhebi meselelerin \u00e7\u00f6z\u00fcm\u00fcnde naslar\u0131n yan\u0131nda reye de yer vermesi, b\u00f6ylece naslar ile rey aras\u0131nda makul bir denge kurmaya \u00e7al\u0131\u015fmas\u0131, istihsan metoduna s\u0131kl\u0131kla ba\u015fvurmas\u0131 gibi \u00f6zellikleriyle di\u011fer mezheplerden ayr\u0131lmaktad\u0131r. Hanef\u00ee mezhebinde di\u011fer mezheplerden farkl\u0131 olarak mezhep kitaplar\u0131nda, faraz\u00ee f\u0131k\u0131h meselelerine de yer verilerek teorik f\u0131kh\u0131n ve f\u0131k\u0131h biliminin metodolojisi olan f\u0131k\u0131h us\u00fbl\u00fcn\u00fcn geli\u015fmesine b\u00fcy\u00fck katk\u0131 sa\u011flanm\u0131\u015ft\u0131r.<\/p>\n

Ana hatlar\u0131yla ifade etmek gerekirse g\u00fcn\u00fcm\u00fczde T\u00fcrkiye, Balkanlar, Bosna-Hersek, Ukrayna, K\u0131r\u0131m, Azerbaycan, Kafkasya, Kazan, Ofa, Ural, Sibirya ve T\u00fcrkistan T\u00fcrkleri, \u00c7in, Man\u00e7urya ve Japonya M\u00fcsl\u00fcmanlar\u0131, Afganistan, Horasan, Bel\u00fbcistan, Siyam (Tayland), Hint, Ke\u015fmir, Pakistan ekseriyetle Hanef\u00ee\u2019dir. Yemen, Hicaz, M\u0131s\u0131r. Filistin, Cezayir ve Tunus\u2019ta Hanef\u00ee\u2019lerin say\u0131s\u0131 olduk\u00e7a az, Etiyopya, Suriye ve Irak\u2019ta ise nispeten daha fazlad\u0131r. (Geni\u015f bilgi i\u00e7in TDV. \u0130slam Ansiklopedisi\u2019nin \u201cHanef\u00ee Mezhebi\u201d maddesine bak\u0131labilir.)<\/p>\n

Mezhep nedir?
\nMezhep s\u00f6zl\u00fckte \u201cgitmek, gidilen yer, yol\u201d anlam\u0131na gelir. Terim olarak ise \u015f\u00f6yle tan\u0131mlanm\u0131\u015ft\u0131r: \u201cDinin inan\u00e7 esaslar\u0131n\u0131 veya amel\u00ee h\u00fck\u00fcmlerini anlama ve yorumlama konusunda kendine \u00f6zg\u00fc yakla\u015f\u0131mlara sahip d\u00fc\u015f\u00fcnce b\u00fct\u00fcn\u00fc, bu yakla\u015f\u0131mlar etraf\u0131nda meydana gelen ekolle\u015fme, ekolle\u015fmelerin \u00fcr\u00fcn\u00fc olan ilm\u00ee birikim.\u201d<\/p>\n

Mezhepler tarihi ilmi a\u00e7\u0131s\u0131ndan \u201c\u0130sl\u00e2m mezhepleri\u201d bu dinin tarihinde ortaya \u00e7\u0131kan d\u00fc\u015f\u00fcnce, inan\u00e7, f\u0131k\u0131h ve siyaset alan\u0131ndaki z\u00fcmrele\u015fmeler olarak a\u00e7\u0131klanm\u0131\u015f ve mezhep \u201c\u0130sl\u00e2m dininin anla\u015f\u0131lma, yorumlanma hatta bir \u00e7e\u015fit d\u00fc\u015f\u00fcnce ekolleri\u201d olarak an\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Mezhep asla bir din olmad\u0131\u011f\u0131 gibi mezhep kurucusu kabul edilen imam veya m\u00fc\u00e7tehit de hi\u00e7bir \u015fekilde bir din koyucusu veya tebli\u011fcisi de\u011fildir. Y\u00fcce Allah taraf\u0131ndan konulan ve Hz. Muhammed (s.a.s.) taraf\u0131ndan tebli\u011f edilen \u0130slam dininin gerek inan\u00e7, gerekse f\u0131k\u0131h alan\u0131na giren meselelerini delilleriyle birlikte ele al\u0131p bunlara ili\u015fkin yorum ve \u00e7\u00f6z\u00fcmler getirme ihtiyac\u0131 kar\u015f\u0131s\u0131nda, delillerden h\u00fck\u00fcm \u00e7\u0131karma yeterlili\u011fine sahip bilginler birbirinden farkl\u0131 g\u00f6r\u00fc\u015fler ortaya koymu\u015flard\u0131r.<\/p>\n

Genellikle f\u0131k\u0131h mezhepleri, kurucular\u0131n\u0131n isimleri ile an\u0131l\u0131r. Hanefi mezhebi, \u015eafii mezhebi gibi. Akaid mezhepleri ise Hav\u00e2ri\u00e7, Mu\u2019tezile gibi belli topluluklara izafe edildi\u011fi gibi kurucusuna izafetle de an\u0131lm\u0131\u015ft\u0131r: Matir\u00eed\u00ee, E\u015f\u2019ar\u00ee gibi.<\/p>\n

E\u015flerin farkl\u0131 f\u0131kh\u00ee mezheplere mensup olmas\u0131 evlili\u011fe engel te\u015fkil eder mi?
\nEvlilik \u201ckar\u0131 koca aras\u0131nda birlikte ya\u015fama hakk\u0131 tan\u0131yan, taraflara kar\u015f\u0131l\u0131kl\u0131 hak ve sorumluluklar y\u00fckleyen bir akittir.\u201d Evlili\u011fin taraflar, icap ve kabul, \u015fahitler, mehir gibi bir\u00e7ok kendine \u00f6zg\u00fc unsur ve \u015fartlar\u0131 bulunmaktad\u0131r. Bu gibi \u015fartlarda bir eksiklik yoksa mezhep farkl\u0131l\u0131\u011f\u0131 evlenmeye mani de\u011fildir. \u0130ki farkl\u0131 mezhepteki insan evlenebilir ve evlilik hayat\u0131 boyunca farkl\u0131 mezheplere ba\u011fl\u0131 olarak evliliklerine devam edebilirler.<\/p>\n

Ancak evlilik hayat\u0131 \u00f6l\u00fcme kadar devam eden bir birliktelik ve hayat\u0131 payla\u015fma oldu\u011fu i\u00e7in e\u015flerden biri, dini bir zorunluluk olmamakla beraber, aile hayat\u0131nda daha uyumlu olmak ve mezhep farkl\u0131l\u0131\u011f\u0131ndan kaynaklanan birtak\u0131m problemleri a\u015fmak i\u00e7in di\u011ferinin mezhebine ge\u00e7ebilir.<\/p>\n

\u015eafi\u00ee mezhebi hakk\u0131nda bilgi verir misiniz?
\nKurucusu \u0130mam \u015eafii\u2019ye nisbetle an\u0131lan \u015eafi\u00ee mezhebi Hanef\u00ee mezhebinden sonra en fazla ba\u011fl\u0131s\u0131 olan f\u0131k\u0131h mezhebidir.<\/p>\n

\u015eafi\u00ee mezhebinin kurucusu \u0130mam \u015eafi\u00ee Hicr\u00ee 150\/767 y\u0131l\u0131nda Gazze\u2019de do\u011fmu\u015ftur. K\u00fc\u00e7\u00fck ya\u015fta babas\u0131n\u0131 kaybeden \u0130mam \u015eafi\u00ee devrinin de\u011fi\u015fik ilim merkezlerinde tahsil g\u00f6rd\u00fc. Rey ekol\u00fcn\u00fcn kar\u015f\u0131s\u0131nda hadis ekol\u00fcn\u00fcn temsilcisi olan \u0130mam \u015eafi\u00ee, \u0130mam Malik, Ahmed b. Hanbel ve \u0130mam Muhammed gibi bir\u00e7ok di\u011fer mezhep imamlar\u0131yla da g\u00f6r\u00fc\u015f\u00fcp onlardan istifade etme imk\u00e2n\u0131 bulmu\u015ftur.<\/p>\n

\u0130mam \u015eafi\u00ee ilk \u00f6nce Ba\u011fdat\u2019ta f\u0131kh\u00ee g\u00f6r\u00fc\u015flerini ortaya koymu\u015f ve bu g\u00f6r\u00fc\u015fler \u015eafi\u00ee mezhebinde imam\u0131n eski g\u00f6r\u00fc\u015flerini ifade etmek i\u00e7in \u201ceski mezhep\u201d diye an\u0131lm\u0131\u015ft\u0131r. Daha sonra Hicr\u00ee 200 y\u0131l\u0131nda M\u0131s\u0131r\u2019a g\u00f6\u00e7 eden \u0130mam \u015eafi\u00ee burada sonralar\u0131 \u201cyeni mezhep\u201d diye an\u0131lacak g\u00f6r\u00fc\u015flerini ortaya koymu\u015ftur. \u0130mam \u015eafi\u00ee ilk olarak f\u0131k\u0131h usul\u00fcne dair g\u00f6r\u00fc\u015flerini i\u00e7eren er-Risale isimli eserini kaleme alarak f\u0131k\u0131htaki usul\u00fcn\u00fc ortaya koymu\u015ftur. \u0130mam \u015eafi\u00ee\u2019nin el-Hucce isimli eseri eski mezhebine ait g\u00f6r\u00fc\u015flerini, el-\u00dcmm ise yeni mezhebine ait g\u00f6r\u00fc\u015flerini i\u00e7ermektedir. \u0130mam \u015eafi\u00ee Hicr\u00ee 204 y\u0131l\u0131nda M\u0131s\u0131r\u2019da vefat etmi\u015f ve orada Karafe denilen yere defnedilmi\u015ftir.<\/p>\n

\u015eafi\u00ee mezhebi hadis ve k\u0131yasa meselelerin \u00e7\u00f6z\u00fcm\u00fcnde b\u00fcy\u00fck \u00f6nem vermi\u015ftir. Hanef\u00eelerin s\u0131k\u00e7a kulland\u0131\u011f\u0131 istihsan ve Malikilerin kulland\u0131\u011f\u0131 maslahat ilkesini i\u015fletmemi\u015f ve bu iki delilin f\u0131kh\u00ee meselelerin \u00e7\u00f6z\u00fcm\u00fcnde kullan\u0131lmas\u0131na kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. \u015eafi\u00ee mezhebinde sahabe kavlinin de \u00f6nemli bir yeri bulunmaktad\u0131r. Ba\u015fka bir delilin bulunmad\u0131\u011f\u0131 yerde sahabe kavli de \u015eafi\u00ee mezhebinde delil olarak kabul edilmi\u015ftir.<\/p>\n

\u015eafi\u00ee mezhebinin yay\u0131lmas\u0131nda Eyyub\u00eeler\u2019in ve yarg\u0131\u00e7lar\u0131n d\u00f6rt mezhebe g\u00f6re atanmas\u0131n\u0131 emretmekle beraber \u015eafi\u00ee mezhebine daha fazla \u00f6nem veren Memluk sultan\u0131 Baybars\u2019\u0131n \u00f6nemli katk\u0131lar\u0131 olmu\u015ftur.<\/p>\n

Hanef\u00ee mezhebinden sonra en fazla ba\u011fl\u0131s\u0131 bulunan \u015eafi\u00ee mezhebi M\u0131s\u0131r, Irak, Endonezya adalar\u0131, Suriye, \u00dcrd\u00fcn ba\u015fta olmak \u00fczere g\u00fcn\u00fcm\u00fczde Anadolu\u2019nun do\u011fusu, Kafkasya, Azerbaycan, Hindistan, Filistin, Seylan ve Malaya M\u00fcsl\u00fcmanlar\u0131n\u0131n ekserisini te\u015fkil etmektedir.<\/p>\n

Farkl\u0131 mezhepten olan imam\u0131n arkas\u0131nda k\u0131l\u0131nan namaz ge\u00e7erli midir?
\nHerhangi bir f\u0131k\u0131h mezhebine ba\u011fl\u0131 olan ki\u015fi, ba\u015fka mezhepten olan bir imam\u0131n arkas\u0131nda namaz\u0131n\u0131 k\u0131labilir. \u0130mamla cemaat aras\u0131ndaki mezhep fark\u0131, namaz\u0131n s\u0131hhatine engel te\u015fkil etmez. \u0130mama uyan ki\u015fi de imam\u0131n, kendi mezhebindeki namaz i\u00e7in gerekli \u015fartlar\u0131 yerine getirip getirmedi\u011fini ara\u015ft\u0131rmakla sorumlu de\u011fildir. Ancak imama uyan ki\u015fi imam\u0131n kendi mezhebine g\u00f6re abdesti olmad\u0131\u011f\u0131n\u0131 kesin olarak biliyorsa Hanef\u00ee ve \u015eafi\u00ee mezhebine g\u00f6re bu ki\u015finin o imama uyarak k\u0131laca\u011f\u0131 namaz sahih olmaz. \u00d6rne\u011fin burnu kanad\u0131\u011f\u0131 halde abdest almadan namaz k\u0131ld\u0131ran bir \u015eafi\u00ee\u2019nin arkas\u0131nda Hanef\u00ee mezhebinden birinin k\u0131ld\u0131\u011f\u0131 namaz ge\u00e7erli de\u011fildir.<\/p>\n

Malik\u00ee ve Hanbel\u00ee mezhebine g\u00f6reyse imam\u0131n namaz\u0131 kendi mezhebine g\u00f6re sahih oluyorsa, imama uyan ki\u015finin mezhebine g\u00f6re sahih olmasa dahi, ona uyan ki\u015finin namaz\u0131 ge\u00e7erlidir. Zira onlara g\u00f6re \u00f6nemli olan imam\u0131n namaz\u0131n\u0131n kendi mezhebine g\u00f6re sahih olmas\u0131d\u0131r. \u00d6rne\u011fin Malik\u00ee veya Hanbel\u00ee birisinin, ba\u015f\u0131n\u0131n tamam\u0131n\u0131 mesh etmemi\u015f dahi olsa bir Hanef\u00ee veya \u015eafi\u00ee imam\u0131n arkas\u0131nda k\u0131ld\u0131\u011f\u0131 namaz ge\u00e7erlidir.<\/p>\n

Kad\u0131y\u00e2n\u00eelik\/Ahmed\u00eelik hakk\u0131nda bilgi verir misiniz?
\nKad\u0131y\u00e2n\u00eelik, on dokuzuncu as\u0131rda Mirza Gulam Ahmed\u2019in fikirleri etraf\u0131nda Hindistan\u2019da olu\u015fup, ard\u0131ndan Avrupa\u2019n\u0131n de\u011fi\u015fik yerlerinde kendine taraftar bulan \u00e7a\u011fda\u015f bir dini ak\u0131md\u0131r.<\/p>\n

Mensuplar\u0131n\u0131n Ahmed\u00eeye ismini benimsemesine ra\u011fmen, hareket, kurucusunun do\u011fdu\u011fu yere nispetle Kad\u0131yan\u00eelik \u015feklinde me\u015fhur olmu\u015ftur. Hayat\u0131 incelendi\u011finde istikrarl\u0131 bir g\u00f6r\u00fcnt\u00fc vermekten uzak olan Mirza Gulam\u2019\u0131n \u00e7ocukluk y\u0131llar\u0131, Kadiyan\u2019da ge\u00e7mi\u015ftir. \u0130lk d\u00f6nemlerde \u0130ngiliz ve Hindular\u0131 ele\u015ftiren yaz\u0131lar kaleme alan Gulam Ahmed daha sonralar\u0131, \u0130ngilizlere kar\u015f\u0131 silahl\u0131 m\u00fccadelenin gereksizli\u011fini ve cihad\u0131n sava\u015f yoluyla de\u011fil fikir m\u00fccadelesi \u015feklinde ger\u00e7ekle\u015ftirilmesini savunmu\u015ftur.<\/p>\n

\u0130lk ba\u015flarda Ehl-i S\u00fcnnetin temel inan\u00e7lar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kan fikirler ileri s\u00fcrmekten sak\u0131nan Gulam Ahmed, a\u015famal\u0131 olarak \u00f6nce kendisinin, m\u00fcceddid, ard\u0131ndan mehdi, ard\u0131ndan g\u00f6lge Peygamber, daha sonra M\u00fcsl\u00fcmanlar i\u00e7in mehdi di\u011fer din mensuplar\u0131 i\u00e7in Mesih oldu\u011funu iddia etmi\u015ftir. \u0130\u00e7inde bulundu\u011fu \u015fartlara g\u00f6re s\u00f6ylemlerini de\u011fi\u015ftiren ve bulundu\u011fu durumdan istifade etmeyi ama\u00e7layan Gulam Ahmet, 1908 y\u0131l\u0131nda vefat etmi\u015ftir.<\/p>\n

Hareket, Gulam Ahmed\u2019den sonra Kad\u0131yan Kolu ve Lahor Kolu \u015feklinde ikiye ayr\u0131lm\u0131\u015ft\u0131r. Daha kat\u0131 g\u00f6r\u00fc\u015flere sahip olan Kad\u0131yan Kolu, Gulam Ahmed\u2019in Peygamberli\u011fini savundu\u011fu i\u00e7in M\u00fcsl\u00fcman \u00e2limler taraf\u0131ndan \u0130slam d\u0131\u015f\u0131 olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Nisbeten \u0131l\u0131ml\u0131 g\u00f6r\u00fc\u015flere sahip olan Lahor Kolu ise Gulam Ahmed\u2019in Peygamber de\u011fil, m\u00fcceddid oldu\u011funu ileri s\u00fcrd\u00fc\u011f\u00fc i\u00e7in \u0130slam dairesi d\u0131\u015f\u0131nda de\u011ferlendirilmemi\u015ftir.<\/p>\n

M\u00fcsl\u00fcman yazarlar hareketin \u0130ngilizler taraf\u0131ndan kuruldu\u011funu ve desteklendi\u011fini ifade etmi\u015flerdir<\/p>\n

Avrupa\u2019da g\u00fc\u00e7l\u00fc Te\u015fkilatlar kuran hareket, \u0130ngiltere, Hollanda, Almanya, Danimarka, \u0130spanya, G\u00fcney Amerika, ABD, Asya ve Pasifik Adalar\u0131 ve Afrika\u2019da da b\u00fcrolar a\u00e7m\u0131\u015ft\u0131r.<\/p>\n

Malik\u00ee mezhebi hakk\u0131nda bilgi verir misiniz?
\nKurucusu \u0130mam Malik\u2019e nisbetle an\u0131lan Malik\u00ee mezhebi Medine merkezli ve Hicaz f\u0131kh\u0131n\u0131n sistematik bir hale getirilmesiyle ortaya \u00e7\u0131kan f\u0131k\u0131h mezhebinin ad\u0131d\u0131r.<\/p>\n

Malik\u00ee mezhebinin kusucusu \u0130mam Malik 93\/711 y\u0131l\u0131nda Medine\u2019de do\u011fmu\u015f 179\/795 y\u0131l\u0131nda ayn\u0131 \u015fehirde vefat etmi\u015ftir. Medine\u2019de d\u00f6neminin se\u00e7kin \u00e2limlerinden ders alan \u0130mam Malik belli bir s\u00fcre sonra Peygamber mescidinde dersler okutmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

Hayat\u0131 boyunca hep Medine\u2019de kalan \u0130mam Malik\u2019in f\u0131kh\u0131n\u0131n yap\u0131s\u0131nda bu \u015fehrin \u00e7ok \u00f6nemli bir yeri vard\u0131r. O di\u011fer mezheplerden ayr\u0131 olarak Medine halk\u0131n\u0131n amelini h\u00fck\u00fcm \u00e7\u0131karmada bir delil olarak kullan\u0131r. Maliki mezhebinin olu\u015fmas\u0131nda \u0130mam Malik\u2019in Mescid-i nebi\u2019de yapt\u0131\u011f\u0131 derslerin b\u00fcy\u00fck \u00f6nemi bulunmaktad\u0131r. Derslerinde Eb\u00fb Hanife\u2019nin ders halkas\u0131n\u0131n aksine, \u00f6\u011frencileriyle meseleleri tart\u0131\u015fma ve fikir al\u0131\u015fveri\u015finde bulunma yerine sadece bilgi verme anlatma metodunu uygulam\u0131\u015ft\u0131r. Bu nedenle devrinde mezhep tam sistematik hale gelememi\u015f, bunu \u00f6\u011frencileri yapm\u0131\u015ft\u0131r.<\/p>\n

\u0130mam Malik\u2019in, ders halkalar\u0131nda ve Muvatta\u2019\u0131nda takip etti\u011fi metoda g\u00f6re gittikleri yerlerdeki f\u0131kh\u00ee problemleri \u00e7\u00f6zmeye \u00e7al\u0131\u015fan talebeleri Malik\u00ee mezhebini sistematik bir hale getirip, mezhebin g\u00f6r\u00fc\u015flerini ve usul\u00fcn\u00fc kaleme alm\u0131\u015flard\u0131r. Maliki mezhebi hadislerin yan\u0131nda, maslahat\u0131, istihsan\u0131 ve ist\u0131shab\u0131 da f\u0131kh\u00ee meseleleri \u00e7\u00f6zerken dikkate alm\u0131\u015ft\u0131r.<\/p>\n

Sahnun\u2019un el-M\u00fcdevvene isimli eseri Malik\u00ee f\u0131kh\u0131ndaki en \u00f6nemli eserdir. Zira Muvatta\u2019y\u0131 bizzat \u0130mam Malik kaleme alm\u0131\u015f olmas\u0131na ra\u011fmen bu kitap f\u0131k\u0131h sistemati\u011fine g\u00f6re kaleme al\u0131nmam\u0131\u015ft\u0131r. Bu nedenle b\u00fct\u00fcn f\u0131kh\u00ee konular\u0131 i\u00e7ermemektedir. Ancak el-M\u00fcdevvene \u0130mam Malik\u2019in ve mezhebin \u00f6nemli m\u00fc\u00e7tehit alimlerinin f\u0131kh\u00ee g\u00f6r\u00fc\u015flerini sistematik bir tarzda i\u015flemektedir.<\/p>\n

Malik\u00ee mezhebi daha \u00e7ok \u0130mam Malik\u2019in talebeleri vas\u0131tas\u0131yla M\u0131s\u0131r, Kuzey Afrika ve End\u00fcl\u00fcs\u2019te yay\u0131lm\u0131\u015ft\u0131r. Bug\u00fcn de Afrika\u2019n\u0131n kuzeyi ve bat\u0131s\u0131ndaki Libya, Trablus, Tunus, Cezayir, Fas, Merake\u015f, Sudan ve Afrika sahillerinin \u00e7o\u011funlu\u011fu Malik\u00ee olup, Irak, Suriye, Hicaz ve yukar\u0131 M\u0131s\u0131r\u2019da da bu mezhebin ba\u011fl\u0131lar\u0131 bulunmaktad\u0131r.<\/p>\n

Hanbel\u00ee mezhebi hakk\u0131nda bilgi verir misiniz?
\nKurucusu Ahmed b. Hanbel\u2019e nisbet edilen Hanbel\u00ee mezhebi, di\u011fer \u00fc\u00e7 \u00f6nemli f\u0131k\u0131h mezhebinin tarihi olarak sonuncusudur.<\/p>\n

Mezhebin kurucusu Ahmed b. Hanbel Hicr\u00ee 164\/780 y\u0131l\u0131nda Ba\u011fdat\u2019ta d\u00fcnyaya gelmi\u015f 241\/855 y\u0131l\u0131nda do\u011fdu\u011fu yer olan Ba\u011fdat\u2019ta vefat etmi\u015ftir. Devrinin \u00f6nemli alimlerinden ilim tahsil eden Ahmed b. Hanbel \u00f6zellikle hadis ilmiyle me\u015fgul olmu\u015ftur. Bu nedenle uzak yerlere hadis rivayeti i\u00e7in hadis yolculuklar\u0131 yapm\u0131\u015ft\u0131r. Daha sonra bu yolculuklar\u0131n neticesinde ula\u015ft\u0131\u011f\u0131 rivayetleri me\u015fhur kitab\u0131 M\u00fcsnedinde bir araya getirmi\u015ftir. \u0130mam \u015eafi\u00ee\u2019den uzun y\u0131llar ders alan Ahmed b. Hanbel, Hanef\u00ee mezhebinin \u00f6nemli m\u00fc\u00e7tehitlerinden Eb\u00fb Yusuf\u2019tan da istifade etme imkan\u0131 bulmu\u015ftur.<\/p>\n

Hayat\u0131ndaki \u00f6nemli olaylardan bir tanesi de H\u00e2life Me\u2019m\u00fbn\u2019un ortaya att\u0131\u011f\u0131 Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu fikrini savunmad\u0131\u011f\u0131 gerek\u00e7esiyle i\u015fkenceye tabi tutulmas\u0131d\u0131r. Fetva ve mezhebiyle ilgili usul\u00fc yazmaktan ziyade toplad\u0131\u011f\u0131 hadisleri yazm\u0131\u015f ve mezhebinde de daha \u00e7ok senedi sahihse hadislerle amel etmi\u015ftir. Yeri geldi\u011finde istihsanla da amel eden Hanbel\u00eeler sedd-i zerayi prensibini en fazla \u00e7al\u0131\u015ft\u0131ran mezhep mensuplar\u0131d\u0131r.<\/p>\n

Mezhebin geli\u015fmesine Hanbel\u00ee f\u0131kh\u0131n\u0131n \u00f6nemli \u00e2limlerinden \u0130bn-i Teymiyye\u2019nin b\u00fcy\u00fck katk\u0131s\u0131 olmu\u015ftur. Bug\u00fcn Suudi Arabistan ve \u00e7e\u015fitli k\u00f6rfez \u00fclkelerinde Hanbel\u00ee mezhebi \u0130bn-i Teymiyye taraf\u0131ndan yap\u0131lm\u0131\u015f yorumu \u00e7er\u00e7evesinde ya\u015fanmaktad\u0131r.<\/p>\n

Hanbel\u00ee mezhebi di\u011fer \u00fc\u00e7 \u00f6nemli f\u0131k\u0131h mezhebinden sonra ortaya \u00e7\u0131kmas\u0131n\u0131n da tesiriyle ba\u011fl\u0131s\u0131 en az olan f\u0131k\u0131h mezhebidir. Bug\u00fcn Suudi Arabistan ba\u015fta olmak \u00fczere Irak, Suriye, Filistin ve M\u0131s\u0131r\u2019da Hanbel\u00ee mezhebinin ba\u011fl\u0131lar\u0131 bulunmaktad\u0131r.<\/p>\n

D\u00f6vme yapt\u0131rmak, abdeste veya gusle engel midir? Kal\u0131c\u0131 d\u00f6vme ile ge\u00e7ici d\u00f6vmenin bu konudaki h\u00fckm\u00fc ayn\u0131 m\u0131d\u0131r?<\/p>\n

D\u00f6vme yani v\u00fccuda i\u011fneler bat\u0131rarak deri alt\u0131na boya zerk etmek sureti ile deri \u00fczerinde \u00e7e\u015fitli \u015fekiller olu\u015fturmak dinimizce yasaklanm\u0131\u015ft\u0131r. Peygamberimiz \u015f\u00f6yle buyurmu\u015ftur: \u201cD\u00f6vme yapan ve yapt\u0131ran kad\u0131nlara, ka\u015f ve y\u00fczlerinden t\u00fcy yolan ve yolduranlara, di\u015flerini seyreltip inceltenlere ve bu \u015fekilde Allah\u2019\u0131n yaratt\u0131\u011f\u0131 \u015fekli de\u011fi\u015ftirenlere Allah l\u00e2net etmi\u015ftir\u201d (Buh\u00e2r\u00ee, Lib\u00e2s, 87; M\u00fcslim, Lib\u00e2s, 120).
\nD\u00f6vme yapt\u0131rmak yasaklanm\u0131\u015f olmakla birlikte, deri \u00fczerinde suyun alta ula\u015fmas\u0131na engel olacak bir tabaka olu\u015fturmad\u0131\u011f\u0131 i\u00e7in gus\u00fcl ve abdeste engel de\u011fildir (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, Beyrut, 1421\/2000, I, 330).
\nV\u00fccudunda d\u00f6vme bulunan bir kimse m\u00fcmk\u00fcnse, sa\u011fl\u0131\u011f\u0131na zarar vermeyecek y\u00f6ntemlerle onu ortadan kald\u0131rmal\u0131d\u0131r. Bu m\u00fcmk\u00fcn olmazsa Allah\u2019tan ba\u011f\u0131\u015flama dilemesi, yapt\u0131\u011f\u0131na pi\u015fmanl\u0131k duymas\u0131 gerekir.
\nYap\u0131\u015ft\u0131rma y\u00f6ntemi ile deri \u00fcst\u00fcne yap\u0131lan ge\u00e7ici \u2018d\u00f6vme\u2019 ise suyun deriye ula\u015fmas\u0131na engel olaca\u011f\u0131ndan gus\u00fcl ve abdeste engel olur.<\/p>\n

Ayakta idrar yapman\u0131n h\u00fckm\u00fc nedir?
\nHz. Peygamber (s.a.s.)\u2019in k\u00fc\u00e7\u00fck abdest bozma konusundaki davran\u0131\u015flar\u0131 ile ilgili rivayetler, k\u00fc\u00e7\u00fck abdesti (bevli) \u00e7\u00f6melerek yapman\u0131n \u0130sl\u00e2m adab\u0131ndan oldu\u011funu g\u00f6stermektedir. Dolay\u0131s\u0131yla bir engel olmamas\u0131 halinde ayakta idrar yapmak tenzihen mekruh kabul edilmi\u015ftir (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, I, 229). Zira ayakta idrar yap\u0131l\u0131rken idrar serpintisinde korunmak g\u00fc\u00e7t\u00fcr. Oysaki Peygamber Efendimiz (s.a.s.) idrardan sak\u0131nmay\u0131 emretmi\u015f; kabir azab\u0131n\u0131n \u00e7o\u011funun idrar serpintisinden dolay\u0131 olaca\u011f\u0131n\u0131 haber vermi\u015ftir (Buh\u00e2r\u00ee, Vud\u00fb 55, 56; \u0130bn M\u00e2ce, Tah\u00e2ra 26).
\nKi\u015fi, \u00e7\u00f6melmekte zorlan\u0131r ya da abdest bozaca\u011f\u0131 yer \u00e7\u00f6melmeye uygun olmazsa \u00fczerine idrar s\u0131\u00e7ratmamaya \u00f6zen g\u00f6stererek ayakta idrar yapabilir.<\/p>\n

\u00dczerinde kan, idrar vb. nec\u00e2set bulunan kimse namaz k\u0131labilir mi?
\nNamaz k\u0131lan kimsenin v\u00fccut, elbise ve namaz k\u0131laca\u011f\u0131 yerde nec\u00e2set yani pislik bulunmamas\u0131, namaz\u0131n \u015fartlar\u0131ndan biridir. Bunlar belirlenen ruhsat miktarlar\u0131n\u0131 a\u015fmas\u0131 halinde namaz\u0131n s\u0131hhatine\/ ge\u00e7erli\u011fine engel olur.
\nNecasetler, nec\u00e2set-i \u011fal\u00eeza ve haf\u00eefe olarak iki k\u0131s\u0131md\u0131r:
\nNec\u00e2set-i \u011fal\u00eeza; a\u011f\u0131r nec\u00e2set anlam\u0131na gelmekte olup insan d\u0131\u015fk\u0131 ve idrar\u0131, kan, irin, kusmuk, \u015farap, le\u015f, eti yenmeyen hayvanlar\u0131n d\u0131\u015fk\u0131, idrar ve salyalar\u0131, k\u00fcmes hayvanlar\u0131n\u0131n pislikleridir. Giysilerde, bedende veya namaz k\u0131l\u0131nacak yerde bu pisliklerden birinden, kat\u0131 ise bir dirhemden (2, 08 gr. ) fazlas\u0131; s\u0131v\u0131 ise avu\u00e7 i\u00e7inden\/ el ayas\u0131ndan fazla bir alan\u0131 kaplayacak miktar\u0131 namaz\u0131n s\u0131hhatine engel olur.
\nNec\u00e2set-i haf\u00eefe; hafif necaset anlam\u0131na gelmektedir. K\u00fcmes hayvanlar\u0131 d\u0131\u015f\u0131ndaki eti yenen ehl\u00ee hayvanlar\u0131n d\u0131\u015fk\u0131 ve idrarlar\u0131 ile ku\u015flar\u0131n pislikleri bu t\u00fcr necasettendir. Bunlar\u0131n beden veya elbisenin 1\/4 \u2018inden fazlas\u0131na bula\u015fmas\u0131 halinde namaz sahih olmaz. Bu miktarlardan az olan ise namaza mani de\u011fildir. Fakat bu pislikleri tamamen temizlemek m\u00fcmk\u00fcnse bunlarla namaz k\u0131lmak mekruhtur (\u0130bn \u00c2bid\u00een, Reddu\u2019l-muht\u00e2r, I, 209-210).<\/p>\n

Kad\u0131nlar\u0131n ba\u015flar\u0131n\u0131n a\u00e7\u0131k olmas\u0131 abdestlerine zarar verir mi?
\nM\u00fcsl\u00fcman han\u0131mlar\u0131n tesett\u00fcr\/\u00f6rt\u00fcnme kurallar\u0131na riayet etmeleri farzd\u0131r (Nur, 24\/31, 60; Ahzab, 33\/33, 53-55, 59). Ergenlik \u00e7a\u011f\u0131ndan itibaren m\u00fcsl\u00fcman bayanlar\u0131n namahrem (kendileriyle evlenebilece\u011fi) erkeklerin bulundu\u011fu yerlerde ve evlerinden d\u0131\u015far\u0131 \u00e7\u0131karken ba\u015flar\u0131n\u0131 \u00f6rtmeleri dini bir gerekliliktir. Ancak bu kurallara riayet etmemek, \u00f6rne\u011fin ba\u015f\u0131 a\u00e7\u0131k olarak gezmek, abdesti bozmaz. Abdesti bozacak durumlardan biri meydana gelmedik\u00e7e alm\u0131\u015f oldu\u011fu abdestle namaz k\u0131labilir.<\/p>\n

Di\u015f doldurtmak veya kaplatmak abdest ve gusle engel olur mu?
\nTedavi amac\u0131yla di\u015f doldurmak veya kaplatmak caiz olup abdest ve gusl\u00fcn s\u0131hhatine engel te\u015fkil etmez. Ancak \u00e7\u0131kar\u0131l\u0131p tak\u0131labilen\/sabit olmayan di\u015flerin gus\u00fcl abdesti esnas\u0131nda a\u011fz\u0131 y\u0131karken (mazmaza) \u00e7\u0131kar\u0131lmas\u0131 gerekir.
\nDi\u015f dolgusu yap\u0131ld\u0131ktan ve dolguyu korumak i\u00e7in \u00fcst\u00fc de kapland\u0131ktan sonra, dolgu ve kaplaman\u0131n d\u0131\u015f\u0131, di\u015fin d\u0131\u015f k\u0131sm\u0131 h\u00fckm\u00fcn\u00fc al\u0131r. Bu sebeple, a\u011f\u0131z y\u0131kan\u0131nca, kaplama yap\u0131lan di\u015fler de y\u0131kanm\u0131\u015f say\u0131l\u0131r. Bu nedenle ki\u015fi, gerekti\u011finde tedavi ama\u00e7l\u0131 olarak di\u015flerine dolgu veya kaplama yapt\u0131rabilir ve abdest ya da gus\u00fcl al\u0131p, ibadetlerini yapabilir. Yap\u0131lan bu i\u015flem tedavi ama\u00e7l\u0131 ve zorunlu oldu\u011fundan, mezhepler aras\u0131nda bir ihtilaf s\u00f6z konusu de\u011fildir.
\nDi\u015f dolgusu veya kaplamas\u0131 konusundaki ihtilaflar, gusl\u00fcn veya abdestin ge\u00e7erli olup-olmayaca\u011f\u0131 konusuyla alakal\u0131 bir durum de\u011fildir. \u00c7\u0131kan di\u015fin yerine ba\u011fland\u0131\u011f\u0131nda kullan\u0131lan tel veya ba\u015fka bir madde, \u00e7ok s\u0131k\u0131 ba\u011flanaca\u011f\u0131 i\u00e7in, suyun alt\u0131na girmesine engel olur. Buna ra\u011fmen fukah\u00e2, kopan di\u015fi yerine ba\u011flatman\u0131n caiz oldu\u011funda g\u00f6r\u00fc\u015f birli\u011fi i\u00e7indedirler.<\/p>\n

Abdest nas\u0131l al\u0131n\u0131r?
\nAbdest, \u201cbelli organlar\u0131 usul\u00fcne uygun olarak su ile y\u0131kamak ve baz\u0131lar\u0131n\u0131 da \u0131slak el ile mesh etmek\u201d \u015feklinde tarif edilir (Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye, I, 12).
\nAbdestle ilgili olarak Kur\u2019an-\u0131 Ker\u00eem\u2019de, \u201cEy iman edenler! Namaza kalkt\u0131\u011f\u0131n\u0131zda y\u00fczlerinizi, dirseklere kadar kollar\u0131n\u0131z\u0131 y\u0131kay\u0131n, ba\u015f\u0131n\u0131z\u0131 meshedin ve topuklara kadar ayaklar\u0131n\u0131z\u0131 y\u0131kay\u0131n. E\u011fer su bulamazsan\u0131z temiz toprakla teyemm\u00fcm edin\u201d (M\u00e2ide, 5\/6) buyrulur. Hz. Peygamber (s.a.s.) de hem abdestin nas\u0131l al\u0131naca\u011f\u0131n\u0131 m\u00fcsl\u00fcmanlara fiil\u00ee olarak g\u00f6stermi\u015f (Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye, I, 13) hem de abdestsiz olarak k\u0131l\u0131nacak hi\u00e7bir namaz\u0131n Allah kat\u0131nda kabul olunmayaca\u011f\u0131n\u0131 belirtmi\u015ftir (Buh\u00e2r\u00ee, Vud\u00fb 2; \u0130bn M\u00e2ce, Tah\u00e2ret, 47).
\nAbdestin bu ayette ifadesini bulan d\u00f6rt farz\u0131nda s\u00fcnn\u00ee f\u0131k\u0131h mezhepleri ittifak etmi\u015flerdir. Ancak Hanef\u00ee mezhebinin d\u0131\u015f\u0131nda kalan di\u011fer \u00fc\u00e7 s\u00fcnn\u00ee mezhebin bunlara baz\u0131 \u015fartlar il\u00e2ve etti\u011fi g\u00f6r\u00fcl\u00fcr. Mesel\u00e2 abdeste niyet etmek bu \u00fc\u00e7 mezhebe g\u00f6re, abdeste ba\u015flarken besmele \u00e7ekmek Hanbel\u00eeler\u2019e g\u00f6re, d\u00f6rt farz\u0131n \u00e2yette say\u0131lan s\u0131raya uygun yap\u0131lmas\u0131 (tert\u00eep) \u015e\u00e2fi\u00ee ve Hanbel\u00eeler\u2019e g\u00f6re, bu i\u015flemlerin ara verilmeden yap\u0131lmas\u0131 (muv\u00e2l\u00e2t) M\u00e2lik\u00ee ve Hanbel\u00eeler\u2019e g\u00f6re, farzd\u0131r.
\nD\u00f6rt mezhebin farz sayd\u0131\u011f\u0131 hususlar\u0131 da i\u00e7erecek \u015fekilde s\u00fcnnet ve \u00e2d\u00e2b\u0131na (Buh\u00e2r\u00ee, Vud\u00fb, 8; Eb\u00fb D\u00e2v\u00fbd, Taharet, 65) riayet edilerek, abdest \u015f\u00f6yle al\u0131n\u0131r:
\nNiyet ve besmele ile abdeste ba\u015flan\u0131p \u00f6nce eller bileklere kadar ve parmak aralar\u0131 da ovu\u015fturularak \u00fc\u00e7 defa y\u0131kan\u0131r. Varsa deri \u00fczerindeki hamur, boya, sak\u0131z gibi maddeler temizlenir. Parmaktaki y\u00fcz\u00fck oynat\u0131l\u0131r. Misvak veya di\u015f f\u0131r\u00e7as\u0131 ile, bunlar yoksa sa\u011f elin parmaklar\u0131yla di\u015fler temizlenir. Sa\u011f el ile \u00fc\u00e7 defa a\u011fza, \u00fc\u00e7 defa da burna su verilir. \u00dc\u00e7 kere y\u00fcz y\u0131kan\u0131r. Sonra dirsekle birlikte sa\u011f kol \u00fc\u00e7 defa, sonra ayn\u0131 \u015fekilde sol kol \u00fc\u00e7 defa y\u0131kan\u0131r. Sa\u011f el \u0131slat\u0131larak avu\u00e7 ve parmaklar\u0131n i\u00e7iyle ba\u015f\u0131n \u00fcst\u00fc bir defa mesh edilir. Bu \u015fekilde ba\u015f\u0131n d\u00f6rtte birini mesh etmek yeterli ise de iki elle ba\u015f\u0131n tamam\u0131n\u0131n mesh edilmesi Maliki mezhebine g\u00f6re farz (\u0130bn C\u00fczey, el-Kavanin\u00fc\u2019l-f\u0131kh\u0131yye, s. 23), di\u011fer mezheplere g\u00f6re s\u00fcnnettir. Eller yine \u0131slat\u0131larak ba\u015fparmakla kula\u011f\u0131n d\u0131\u015f\u0131, \u015fahadet parma\u011f\u0131 veya ser\u00e7e parmakla i\u00e7i mesh edildikten sonra her iki elin arkas\u0131yla boyun mesh edilir. \u00d6nce sa\u011f, sonra sol ayak, parmak u\u00e7lar\u0131ndan ba\u015flanarak topuk ve a\u015f\u0131k kemikleri de dahil olmak \u00fczere y\u0131kan\u0131r. Parmak aralar\u0131n\u0131n y\u0131kanmas\u0131na \u00f6zen g\u00f6sterilir (K\u00e2s\u00e2n\u00ee, Bedaiu\u2019s-San\u00e2\u00ee, 1, 65-75).<\/p>\n

Abdest al\u0131rken belli dualar\u0131 okumak \u015fart m\u0131d\u0131r?
\n\u0130lmihal kitaplar\u0131nda abdest al\u0131rken her organ\u0131n y\u0131kanmas\u0131 s\u0131ras\u0131nda okunacak me\u2019sur baz\u0131 dualara yer verilir (Nevev\u00ee, el-Ezk\u00e2r, Beyrut, 1421, s. 28- 29). Hz. Peygamber, her organ y\u0131kan\u0131rken okunmas\u0131 i\u00e7in ayr\u0131 ayr\u0131 dua zikretmese de, abdestin bitiminde okunmas\u0131 i\u00e7in \u00fcmmetine \u015fu duay\u0131 \u00f6\u011fretmi\u015ftir. \u201cBen inan\u0131r ve \u015fahitlik yapar\u0131m ki, Allah\u2019tan ba\u015fka ilah yoktur. Yine inan\u0131r\u0131m ki Muhammed O\u2019nun kulu ve Peygamberidir. Allah\u2019\u0131m beni tevbe edenlerden ve temizlenenlerden eyle\u201d Hz. Peygamber kim bu duay\u0131 okursa kendisi i\u00e7in Cennetin sekiz kap\u0131s\u0131n\u0131n a\u00e7\u0131laca\u011f\u0131n\u0131 ve diledi\u011fi kap\u0131dan i\u00e7eri girmesine izin verilece\u011fini m\u00fcjdeler\u201d (Tirmiz\u00ee, Taharet, 41).<\/p>\n

\u201c\u0130stibra\u201d ve \u201cistinca\u201d ne demektir ve nas\u0131l yap\u0131l\u0131r?
\nK\u00fc\u00e7\u00fck abdest bozduktan sonra idrar yolunda kalabilecek idrar damla ve s\u0131z\u0131nt\u0131lar\u0131n\u0131n tamamen kesilmesi i\u00e7in bir s\u00fcre bekleme, bundan sonra v\u00fccuttaki idrar s\u0131z\u0131nt\u0131lar\u0131n\u0131 temizleme i\u015flemine f\u0131k\u0131h dilinde \u201cistibr\u00e2\u201d denilir. \u00d6zellikle erkekler a\u00e7\u0131s\u0131ndan istibr\u00e2 \u00f6nemlidir. \u015eayet \u00f6z\u00fcr hali s\u00f6z konusu de\u011filse v\u00fccuttan idrar s\u0131z\u0131nt\u0131s\u0131 oldu\u011fu s\u00fcrece abdest ge\u00e7erli olmaz. Bunun i\u00e7in de idrar\u0131n v\u00fccuttan iyice \u00e7\u0131kmas\u0131n\u0131 beklemek, bu ama\u00e7la biraz hareket etmek, y\u00fcr\u00fcmek veya \u00f6ks\u00fcrmek gerekir (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, Beyrut, 1421\/2000, I, 344-345). Bunun i\u00e7in Hz. Peygamber \u201c\u0130drardan sak\u0131n\u0131n\u0131z, \u00e7\u00fcnk\u00fc kabir azab\u0131n\u0131n \u00e7o\u011fu idrardan sak\u0131nmama sebebiyledir\u201d buyurmu\u015ftur (Buh\u00e2r\u00ee, Vud\u00fb 55; \u0130bn M\u00e2ce, Tah\u00e2ret 26).
\nLiterat\u00fcrde \u201cistinc\u00e2\u201d terimiyle ifade edilen temizlik, b\u00fcy\u00fck abdest bozulduktan sonra d\u0131\u015fk\u0131 ve idrar yollar\u0131nda yap\u0131lacak temizliktir. Aslolan bu temizli\u011fin su ile yap\u0131lmas\u0131d\u0131r. Su bulunmad\u0131\u011f\u0131 takdirde bu temizlik tuvalet k\u00e2\u011f\u0131d\u0131, bez vb. en uygun temizlik ara\u00e7lar\u0131yla yap\u0131labilir. Temizlik sol elle yap\u0131lmal\u0131, suyun ve di\u011fer temizlik ara\u00e7lar\u0131n\u0131n kullan\u0131m\u0131nda israftan ka\u00e7\u0131n\u0131lmal\u0131, fakat temizli\u011fin titizlikle yap\u0131lmas\u0131ndan da \u00f6d\u00fcn verilmemelidir (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, Beyrut, 1421\/2000, I, 344-345).<\/p>\n

\u00d6z\u00fcr ne demektir? \u00d6z\u00fcrl\u00fc kimse ne zaman ve nas\u0131l abdest al\u0131r?
\n\u00d6z\u00fcr \u201csonradan ortaya \u00e7\u0131kan ve m\u00fckellefin i\u015fini kolayla\u015ft\u0131rmaya yarayan durum\u201d olarak da tan\u0131mlan\u0131r (\u0130bnu Em\u00eeru Hac, et-Takrir ve\u2019t-tahbir, ll, 204). F\u0131k\u0131hta \u00f6z\u00fcr kavram\u0131n\u0131n en \u00e7ok kullan\u0131ld\u0131\u011f\u0131 konular\u0131n ba\u015f\u0131nda s\u00fcrekli devam eden abdest bozucu haller gelir. S\u00fcrekli burun kanamas\u0131, idrar\u0131n\u0131 tutamama, s\u00fcrekli kusma, yellenme, yaran\u0131n s\u00fcrekli kanamas\u0131 ve akmas\u0131, bayanlar\u0131n ak\u0131nt\u0131lar\u0131, (bayanlar i\u00e7in hay\u0131zda \u00fc\u00e7 g\u00fcnden az veya on g\u00fcnden \u00e7ok; nifasta k\u0131rk g\u00fcnden \u00e7ok kan gelmesi gibi durumlar\u0131) gibi abdesti bozan ve k\u0131smen s\u00fcreklilik ta\u015f\u0131yan beden\u00ee rahats\u0131zl\u0131klara \u00f6z\u00fcr, b\u00f6yle kimselere de \u00f6z\u00fcr sahibi denilir (K\u00e2s\u00e2n\u00ee, Bed\u00e2i\u00fc\u2019s-San\u00e2i, l, 238, 239; Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye, l, 32, 33; \u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, l, 305).
\nBir kimsenin ibadet konusunda \u00f6z\u00fcrl\u00fc say\u0131labilmesi i\u00e7in \u00f6zr\u00fcn\u00fcn, bir namaz vakti i\u00e7inde abdest al\u0131p namaz k\u0131lacak kadar bile kesilmemesi ve her namaz vaktinde en az bir defa tekrarlamas\u0131 gerekir. \u00d6z\u00fcr hali, sebebin tam bir namaz vakti s\u00fcresince kesilmesiyle ortadan kalkar (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, l, 305).
\n\u00d6z\u00fcrl\u00fc kimse her namaz vakti i\u00e7in abdest al\u0131r. Zira Hz. Peygamber \u00f6z\u00fcrl\u00fc bir kad\u0131na b\u00f6yle yapmas\u0131n\u0131 bildirmi\u015ftir (Buh\u00e2r\u00ee, Vud\u00fb\u2019, 63; Eb\u00fb D\u00e2vud, Tah\u00e2re, 110, 112). \u00d6z\u00fcrl\u00fc, \u00f6z\u00fcr halinin abdesti bozmad\u0131\u011f\u0131n\u0131 varsayarak o vakit i\u00e7inde ald\u0131\u011f\u0131 abdestle, onu bozan yeni bir durum meydana gelmedik\u00e7e, diledi\u011fi kadar farz, v\u00e2cip, s\u00fcnnet, eda ve kaz\u00e2 namaz\u0131, cuma ve bayram namaz\u0131 k\u0131labilir, K\u00e2be\u2019yi tavaf edebilir, Mushaf\u2019\u0131 tutabilir (Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye, l, 32). Ancak \u00f6z\u00fcr sahibinin abdesti namaz vaktinin \u00e7\u0131kmas\u0131yla bozulur. Dolay\u0131s\u0131yla yeni namaz vaktinde tekrar abdest almas\u0131 gerekir.
\n\u00d6z\u00fcr sahibi kimsenin abdesti \u00f6z\u00fcr hali d\u0131\u015f\u0131nda abdesti bozan di\u011fer \u015feylerle bozulur (K\u00e2s\u00e2n\u00ee, Bed\u00e2i\u00fc\u2019s-San\u00e2i, l, 240). Mesel\u00e2 idrar\u0131n\u0131 tutamayan kimsenin burnu kanamakla abdesti bozulur. \u0130mam \u015e\u00e2fi\u00ee\u2019ye g\u00f6re \u00f6z\u00fcrl\u00fc kimsenin bir namaz vakti i\u00e7inde k\u0131laca\u011f\u0131 her namaz i\u00e7in ayr\u0131 ayr\u0131 abdest almas\u0131 gerekir. Onun abdesti k\u0131ld\u0131\u011f\u0131 namaz bitince son bulmu\u015f olur. Malik\u00ee mezhebine g\u00f6re \u00f6z\u00fcr sahibinin abdesti vaktin girmesi veya \u00e7\u0131kmas\u0131 ile de\u011fil, \u00f6zr\u00fcn d\u0131\u015f\u0131nda abdesti bozan bir \u015feyin meydana gelmesi ile bozulur (\u0130bn R\u00fc\u015fd, Bid\u00e2yet\u00fc\u2019l-m\u00fcctehid, l, 47). \u00d6z\u00fcrl\u00fc kimsenin bu sebeple elbisesine bula\u015fan idrar, kan \u00f6z\u00fcr devam etti\u011fi s\u00fcrece namaz\u0131n s\u0131hhatine engel olmaz.
\n\u00d6z\u00fcrl\u00fc kimse de \u00f6z\u00fcrs\u00fcz ki\u015finin ald\u0131\u011f\u0131 gibi abdest al\u0131r. \u00d6z\u00fcr sahibi birisi ancak kendisi gibi \u00f6z\u00fcrl\u00fc olanlara imaml\u0131k yapabilir.<\/p>\n

Abdest al\u0131rken niyet etmek farz m\u0131d\u0131r?
\nAbdest al\u0131rken niyet etmek, Hanefi mezhebine g\u00f6re s\u00fcnnet, di\u011fer \u00fc\u00e7 mezhebe g\u00f6re farzd\u0131r.
\nHanefiler, abdest ayeti olarak bilinen (M\u00e2ide 5\/6) \u00e2yette emredilen fiiller aras\u0131nda niyetin bulunmay\u0131\u015f\u0131n\u0131 delil olarak al\u0131rlar. \u00c7\u00fcnk\u00fc bu ayette; y\u00fcz\u00fc y\u0131kamak, kollar\u0131 dirseklerle birlikte y\u0131kamak, ba\u015f\u0131 mesh etmek ve ayaklar\u0131 topuklarla birlikte y\u0131kamak emredilmektedir. Zira abdestte; kirlerden temizlenme nitelikleri a\u011f\u0131r basmaktad\u0131r. Dolay\u0131s\u0131yla hikmeti bilinen bir ibadet olarak abdestte niyet etmek \u015fart de\u011fildir. Ayr\u0131ca, namaz\u0131n \u015fartlar\u0131ndan olan \u2018necasetten taharet\u2019 ve \u2018setr-i avret\u2019te niyetin zorunlu olmay\u0131\u015f\u0131, abdestte de niyetin farz olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir (K\u00e2s\u00e2n\u00ee, Bedaiu\u2019s-san\u00e2i\u2019, I, 106-107; Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye, I, 13).
\nAbdest al\u0131rken niyet etmenin farz oldu\u011funu s\u00f6yleyenler ise; Cen\u00e2b-\u0131 Hakk\u2019\u0131n: \u201cOnlar dini yaln\u0131z Allah\u2019a has k\u0131larak, ona kulluk etmekle emrolunmu\u015flard\u0131r.\u201d (Beyyine, 93\/5) \u00e2yeti ile Hz. Peygamber (s.a.s.)\u2019in: \u201cB\u00fct\u00fcn ameller niyetlere ba\u011fl\u0131d\u0131r\u2026\u201d (Buh\u00e2r\u00ee, Bed\u2019u\u2019l-vahy, 1; M\u00fcslim, \u0130m\u00e2re, 155) hadisinden hareketle her ibadette oldu\u011fu gibi abdestte de niyet etmenin farz oldu\u011funu s\u00f6ylemi\u015flerdir (\u015eirb\u00een\u00ee, Mu\u011fn\u00ee\u2019l-Muht\u00e2c, Beyrut, ts. , I, 47).<\/p>\n

Abdestin sadece farzlar\u0131yla yetinildi\u011finde abdest ge\u00e7erli olur mu?
\nAbdestin farzlar\u0131yla alakal\u0131 olarak Kur\u2019an-\u0131 Kerim\u2019de, \u201cEy iman edenler! Namaza kalkaca\u011f\u0131n\u0131z zaman y\u00fczlerinizi, dirseklerinizle birlikte ellerinizi ve -ba\u015flar\u0131n\u0131za mesh edip- her iki topu\u011fa kadar da ayaklar\u0131n\u0131z\u0131 y\u0131kay\u0131n.\u201d (M\u00e2ide, 5\/6) buyrulmu\u015ftur. Bu ayetten hareketle abdestin farzlar\u0131; dirseklerle beraber elleri ve y\u00fcz\u00fc birer defa y\u0131kamak, ba\u015f\u0131n d\u00f6rtte birini bir defa mesh etmek ve ayaklar\u0131 topuklarla birlikte a\u015f\u0131k kemiklerine kadar bir defa y\u0131kamak \u015feklinde belirlenmi\u015ftir. Ancak Peygamberimiz (s.a.s.), abdest al\u0131rken, ellerini dirsekleri ile beraber \u00fc\u00e7 kere y\u0131kam\u0131\u015f, a\u011fz\u0131na ve burnuna \u00fc\u00e7er kere su vermi\u015f, y\u00fcz\u00fcn\u00fc \u00fc\u00e7 kere y\u0131kam\u0131\u015f, ba\u015f\u0131n\u0131 mesh etmi\u015f, ayaklar\u0131n\u0131 bilekleriyle beraber \u00fc\u00e7 kere y\u0131kam\u0131\u015f ve \u015f\u00f6yle buyurmu\u015ftur: \u201cKim benim abdest ald\u0131\u011f\u0131m gibi abdest al\u0131r ve akl\u0131ndan d\u00fcnyal\u0131k \u015feyleri ge\u00e7irmeden iki rek\u00e2t namaz k\u0131larsa ge\u00e7mi\u015f g\u00fcnahlar\u0131 ba\u011f\u0131\u015flan\u0131r\u201d (Buh\u00e2r\u00ee, V\u00fcd\u00fb, 2324, 25). Dolay\u0131s\u0131yla Hz. Peygamber (s.a.s.)\u2019in ald\u0131\u011f\u0131 gibi abdest almak s\u00fcnnettir.
\nBir M\u00fcsl\u00fcman\u0131n, yerine getirmekle y\u00fck\u00fcml\u00fc oldu\u011fu herhangi bir ibadetin sorumlulu\u011fundan kurtulmas\u0131 i\u00e7in o ibadetin farzlar\u0131n\u0131 ve vaciplerini yerine getirmesi yeterlidir. O ibadetin s\u00fcnnetleri elde edilecek sevab\u0131n artt\u0131r\u0131lmas\u0131na vesile olur, terk edilmeleri halinde ise bir sorumluluk do\u011furmaz. Ancak abdest al\u0131rken s\u00fcnnetlerini kasten terk etmek mekruhtur (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, Riyad, 1423\/2003, I, 218-219).<\/p>\n

K\u00fc\u00e7\u00fck abdest bozan bir kimse belli bir s\u00fcre ge\u00e7meden abdest alabilir mi?
\nK\u00fc\u00e7\u00fck abdest bozduktan sonra, idrar yolunda kalabilecek damla ve s\u0131z\u0131nt\u0131lar\u0131n\u0131n tamamen kesilmesi i\u00e7in bir s\u00fcre beklemek uygun olur. Bu beklemeye istibra denir. Hz. Peygamber istibray\u0131 tavsiye etmi\u015ftir (Buh\u00e2r\u00ee, Vud\u00fb, 55. \u0130bn M\u00e2ce, Taharet, 26).
\nK\u00fc\u00e7\u00fck abdest bozulduktan sonra, \u015fahsa, \u015fartlara ve hatta ya\u015fa ba\u011fl\u0131 olarak az veya \u00e7ok s\u0131z\u0131nt\u0131 gelebilir. Onun i\u00e7in idrar yapt\u0131ktan sonra, kal\u0131nt\u0131lar\u0131n bitmesi i\u00e7in istibra yap\u0131lmal\u0131d\u0131r. \u0130stibra, y\u00fcr\u00fcmek, \u00f6ks\u00fcrmek, hareket etmek vb. yollarla yap\u0131l\u0131r.
\nK\u00fc\u00e7\u00fck abdestini bozduktan sonra istibr\u00e2 yapmadan abdest alan ki\u015fiden, namaz k\u0131larken ak\u0131nt\u0131 gelirse abdesti bozulur ve yeniden abdest almas\u0131 gerekir (Mer\u011f\u00een\u00e2n\u00ee, el-Hidaye, I, 14). Ayr\u0131ca temizlik iyi yap\u0131lmad\u0131\u011f\u0131 takdirde geriye kalan idrar s\u0131z\u0131nt\u0131s\u0131 elbiseye bula\u015facak ve belli bir orana ula\u015facak olursa (avu\u00e7 ayas\u0131 kadar bir sahay\u0131 kaplamas\u0131) namaz\u0131n s\u0131hhatine engel olur (Mevs\u0131l\u00ee, el-\u0130htiyar, I, 31).
\n\u0130drar yapt\u0131ktan sonra s\u0131z\u0131nt\u0131s\u0131 olmayan ki\u015filerin, beklemeden hemen abdest almalar\u0131nda bir sak\u0131nca yoktur. \u0130stibra ve temizlik konusunda gerekli hassasiyeti g\u00f6steren ki\u015finin, yersiz d\u00fc\u015f\u00fcnce ve vesveseye itibar etmemesi gerekir.<\/p>\n

Abdestli olup olmad\u0131\u011f\u0131n\u0131 unutan ya da abdestinde \u015f\u00fcphe eden bir kimse ne yapmal\u0131d\u0131r?
\nBir kimse abdest ald\u0131\u011f\u0131ndan emin oldu\u011fu halde, abdestini bozup bozmad\u0131\u011f\u0131 konusunda \u015f\u00fcpheye d\u00fc\u015fse, o kimse abdestli say\u0131l\u0131r. \u00d6te yandan abdestini bozdu\u011funu bildi\u011fi halde, sonradan abdest al\u0131p almad\u0131\u011f\u0131ndan \u015f\u00fcphe eden kimse de abdestsiz say\u0131l\u0131r. \u00c7\u00fcnk\u00fc kesin olarak bilinen bir \u015fey \u015f\u00fcphe ile ortadan kalkmaz (Mevs\u0131l\u00ee, el-\u0130htiyar, \u0130stanbul, ts. , I, 11; \u0130bn \u00c2bid\u00een, Reddu\u2019l-muht\u00e2r, I, 101- 102).<\/p>\n

\u00d6zen g\u00f6stermeyenin abdesti ge\u00e7erli olur mu?
\nAbdestte, y\u00fcz\u00fc, dirseklerle birlikte kollar\u0131 y\u0131kamak, ba\u015f\u0131 mesh etmek ve ayaklar\u0131 topuklarla birlikte y\u0131kamak farzd\u0131r. Y\u0131kanmas\u0131 gereken organlar\u0131n, kuru yer kalmayacak \u015fekilde y\u0131kanmas\u0131 ve ba\u015f\u0131n d\u00f6rtte birinin mesh edilmesi durumunda abdest ge\u00e7erlidir. Zaruret olmadan bu organlardan az da olsa bir miktar\u0131 kuru kal\u0131rsa abdest sahih\/ge\u00e7erli olmaz. Peygamberimiz, (s.a.s.) abdest al\u0131rken ayaklar\u0131n\u0131 y\u0131kay\u0131p \u00f6k\u00e7elerine su ula\u015fmayan birisini g\u00f6rd\u00fc\u011f\u00fcnde: \u201cVay bu \u00f6k\u00e7elerin ate\u015ften haline\u201d (Buh\u00e2r\u00ee, Vud\u00fb 27, 29; M\u00fcslim, Tah\u00e2re 25, 26, 28) diyerek uyar\u0131da bulunmu\u015ftur. Yine Peygamberimiz (s.a.s.); abdest al\u0131p da aya\u011f\u0131nda t\u0131rnak kadar bir yer kuru kalan birisi yan\u0131na geldi\u011finde ona: \u201cD\u00f6n de abdestini g\u00fczelce al\u201d buyurmu\u015flard\u0131r (M\u00fcslim, Tah\u00e2re, 31; Eb\u00fb D\u00e2v\u00fbd, Tah\u00e2re, 67; \u0130bn M\u00e2ce, Tah\u00e2re, 139).
\nSuyun abdest organlar\u0131n\u0131n tamam\u0131na ula\u015fabilmesi i\u00e7in varsa parmaktaki y\u00fcz\u00fc\u011f\u00fcn oynat\u0131lmas\u0131, el, y\u00fcz ve ayakta bulunan ve suyun deriye temas\u0131n\u0131 \u00f6nleyen maddelerin imk\u00e2n d\u00e2hilinde \u00e7\u0131kart\u0131lmas\u0131 gerekir (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, I, 104).
\nAbdestin yukar\u0131da belirtilen farzlar\u0131n\u0131n yan\u0131 s\u0131ra besmele ile ba\u015flamak, niyet etmek, organlar\u0131 \u00fc\u00e7er defa y\u0131kamak gibi s\u00fcnnetleri de vard\u0131r. Bu s\u00fcnnetler, abdestin farzlar\u0131n\u0131 tamamlar ve daha fazla sevap kazanmaya vesile olur. Farzlar\u0131 yapm\u0131\u015f olmak, al\u0131nan abdest i\u00e7in ge\u00e7erlidir. Ancak abdest al\u0131rken \u00f6zen g\u00f6stermemek veya abdestin s\u00fcnnetlerini kasten terk etmek mekruhtur (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, Riyad, 1423\/2003, I, 218-219).<\/p>\n

Mest nedir? Mest nelere ve nas\u0131l yap\u0131l\u0131r? Mest \u00fczerine mesh etmenin \u015fartlar\u0131 nelerdir?
\nMest, ayaklar\u0131 topuklar\u0131yla yani ayak bilekleriyle beraber \u00f6rten bir t\u00fcr ayakkab\u0131ya verilen isimdir.
\n\u0130sl\u00e2m dini namaz\u0131, dinin temel vec\u00eebelerinden saym\u0131\u015f olmas\u0131n\u0131n yan\u0131 s\u0131ra, her t\u00fcrl\u00fc m\u00fckellefiyette zorlu\u011fu gidermeye ve kolayl\u0131\u011f\u0131 temin etmeye de ayr\u0131 bir \u00f6nem vermi\u015ftir. Bu kabilden olmak \u00fczere, m\u00fckellefler i\u00e7in mest veya sarg\u0131 \u00fczerine mesh yaparak abdest alma ve b\u00f6ylece \u00fczerine d\u00fc\u015fen ibadetleri ifa etme imk\u00e2n\u0131 getirmi\u015ftir.
\nMesh, bir nevi h\u00fckm\u00ee temizlik olup; abdestte bir uzvun, aya\u011fa giyilen mestin veya yaraya sar\u0131lan sarg\u0131n\u0131n \u00fczerine \u0131slak elle; teyemm\u00fcmde ise topra\u011fa s\u00fcr\u00fclm\u00fc\u015f elle y\u00fcz ve kollar \u00fczerine yap\u0131l\u0131r.
\nAbdest al\u0131rken mestler \u00fczerine mesh etmek Peygamberimiz (s.a.s.)\u2019ins\u00fcnneti ile sabittir. Nitekim, Hz. Peygamber (s.a.s.)\u2019in abdest ald\u0131\u011f\u0131n\u0131 ve mestlerinin \u00fczerine mesh etti\u011fini bildiren bir\u00e7ok rivayet vard\u0131r (Buh\u00e2r\u00ee, Vudu, 35, 48; M\u00fcslim, Taharet, 72, 73).
\nMestler \u00fczerine meshin caiz olabilmesi i\u00e7in gerekli olan \u015fartlar \u015funlard\u0131r:
\na) Ayaklar y\u0131kanarak al\u0131nan bir abdestten sonra giyilmi\u015f olmas\u0131,
\nB) Aya\u011fa giyilmi\u015f olarak normal bir y\u00fcr\u00fcy\u00fc\u015fle yakla\u015f\u0131k 5 km. veya daha fazla y\u00fcr\u00fcyecek kadar dayan\u0131kl\u0131 olmas\u0131,
\nc) Mestlerin ba\u011fs\u0131z olarak ayakta durabilecek kadar sa\u011flam ve kal\u0131n olmas\u0131,
\nd) Mestlerin her birinde, ayak parma\u011f\u0131n\u0131n k\u00fc\u00e7\u00fcklerinden \u00fc\u00e7\u00fcn\u00fcn girece\u011fi kadar geni\u015flikte delik bulunmamas\u0131,
\ne) Hemen suyu emerek aya\u011fa ge\u00e7irmemesi,
\nf) Mesti giyenin aya\u011f\u0131 t\u00fcm\u00fcyle kopuk ve yok olmamas\u0131; en az\u0131ndan aya\u011f\u0131n\u0131n \u00f6n k\u0131sm\u0131nda, elin k\u00fc\u00e7\u00fck parma\u011f\u0131yla \u00fc\u00e7 parmak kadar bir par\u00e7a bulunmal\u0131d\u0131r.
\nMestler \u00fczerine mesh edildi\u011fi gibi, mest \u00f6zelli\u011fi ta\u015f\u0131yan \u00e7izme, potin, yukar\u0131daki \u015fartlar\u0131 ta\u015f\u0131yan \u00e7orap ve benzeri \u015feyler de Hanef\u00eeler\u2019e g\u00f6re mest h\u00fckm\u00fcndedir. Devaml\u0131 olarak yerle temas halindeki \u00e7izme ve ayakkab\u0131lara mesh etmek yeterli olmay\u0131p; varsa \u00fczerindeki necis maddelerin de temizlenmesi gerekir.
\nAbdestli olarak aya\u011f\u0131na mest giyen kimse, mest giydikten sonra ilk defa abdestinin bozulmas\u0131ndan itibaren, mukim ise bir g\u00fcn, yolcu ise \u00fc\u00e7 g\u00fcn mestleri \u00fczerine mesh edebilir. Peygamberimiz (s.a.s.) misafir i\u00e7in \u00fc\u00e7 g\u00fcn \u00fc\u00e7 ge\u00acceyi, mukim i\u00e7in de bir g\u00fcn bir geceyi mest s\u00fcresi olarak tayin etmi\u015ftir (Nese\u00ee, Taharet, 98).
\nMesh ile abdest ald\u0131ktan sonra, abdestli iken aya\u011f\u0131ndan mestlerini veya birini \u00e7\u0131kar\u0131rsa, hades (abdestsizlik hali) aya\u011f\u0131na ge\u00e7mi\u015f kabul edilir ve abdestini bozmadan ayaklar\u0131n\u0131 y\u0131kay\u0131p tekrar mestleri giymesi gerekir. Abdesti yokken \u00e7\u0131karm\u0131\u015fsa, tekrar abdest almas\u0131 gerekir. S\u00fcresi doldu\u011funda, abdestli ise mestleri \u00e7\u0131kar\u0131p ayaklar\u0131n\u0131 y\u0131kamas\u0131 yeterlidir; abdestsiz ise aya\u011f\u0131n\u0131 y\u0131kayarak tam abdest almal\u0131d\u0131r (Kas\u00e2n\u00ee, Bed\u00e2iu\u2019s-sana\u00ee, I\/9).<\/p>\n

Tedavi ama\u00e7l\u0131 sarg\u0131 ve yara bantlar\u0131 abdest ve gusle engel olur mu?
\nV\u00fccudun herhangi bir yerinde k\u0131r\u0131k, \u00e7\u0131k\u0131k veya yaradan dolay\u0131 sarg\u0131 bulunmas\u0131 abdeste ve gusle engel de\u011fildir. V\u00fccudun bir yerinde sarg\u0131 bulunursa abdest al\u0131rken veya guslederken bu sarg\u0131 \u00e7\u00f6z\u00fclerek alt\u0131 y\u0131kan\u0131r; su yaraya zarar verecekse yaran\u0131n etraf\u0131 y\u0131kan\u0131p yaran\u0131n \u00fcst\u00fc mesh edilir. Ancak yaraya su dokundurmak tehlike arz etti\u011finde veya sarg\u0131y\u0131 hemen \u00e7\u00f6z\u00fcp kald\u0131rmak m\u00fcmk\u00fcn olmad\u0131\u011f\u0131nda, bu sarg\u0131lar \u00e7\u00f6z\u00fclmeyip \u00fczerine mesh edilebilir. Bu durumda yara \u00fczerindeki sarg\u0131y\u0131 mesh etmek, alt\u0131n\u0131 y\u0131kamak h\u00fckm\u00fcndedir. Nitekim Hz. Peygamber (s.a.s.), Uhud sava\u015f\u0131nda yaralanan yana\u011f\u0131n\u0131 sarm\u0131\u015f ve abdest al\u0131rken bu sarg\u0131n\u0131n \u00fczerini mesh etmi\u015ftir (Heysem\u00ee, Mecmeu\u2019z-zevaid, I, 18). Sarg\u0131 \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fc takdirde onu iyice saracak birinin bulunamayaca\u011f\u0131 durumlarda da sarg\u0131 \u00e7\u00f6z\u00fclmez ve ayn\u0131 \u015fekilde \u00fczerine mesh edilir (K\u00e2s\u00e2n\u00ee, Bed\u00e2i\u2019\u00fc\u2019s-san\u00e2i\u2019 (Tah. Muhammed Adnan), D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, Beyrut 1998, I, 90-91; Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye I, 30).
\nSarg\u0131n\u0131n abdestsiz veya c\u00fcn\u00fcp iken sar\u0131lm\u0131\u015f olmas\u0131 meshe engel olmad\u0131\u011f\u0131 gibi, sarg\u0131 \u00fczerine meshin belirli bir s\u00fcresi de yoktur; yara veya k\u0131r\u0131k iyile\u015finceye kadar ayn\u0131 sarg\u0131 \u00fczerine mesh edilebilir. Ayr\u0131ca sarg\u0131 \u00fczerine mesh ederken niyete de ihtiya\u00e7 yoktur.
\nA\u00e7\u0131k bir yaran\u0131n y\u0131kanmas\u0131 zarar verecekse, bu yara \u00fczeri \u0131slak elle mesh edilir. Mesh edilmesinin de zarar vermesi durumunda, bu da terk edilebilir. Yara veya sarg\u0131l\u0131 k\u0131s\u0131m, abdest veya gus\u00fcl uzuvlar\u0131n\u0131n \u00e7o\u011funlu\u011funda ise, abdest veya gus\u00fcl yerine teyemm\u00fcm edilir (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, Beyrut, 1421\/2000, I, 134 vd. ).
\nAbdest organlar\u0131n\u0131 \u00fc\u00e7er defa y\u0131kamak s\u00fcnnet ise de, sarg\u0131 \u00fczerine bir defa mesh etmek yeterlidir. \u0130kinci ve \u00fc\u00e7\u00fcnc\u00fc defaya gerek yoktur.<\/p>\n

Mezhepler aras\u0131nda abdestin farzlar\u0131 konusunda farkl\u0131l\u0131k var m\u0131d\u0131r?
\nHanefilere g\u00f6re abdestin farzlar\u0131, Kur\u2019an-\u0131 Kerim\u2019de (Maide, 5\/6) ifade edildi\u011fi \u00fczere; y\u00fcz\u00fc y\u0131kamak, kollar\u0131 dirseklerle birlikte y\u0131kamak, ba\u015f\u0131 mesh etmek, ayaklar\u0131 topuklarla birlikte y\u0131kamakt\u0131r (Mevs\u0131l\u00ee, el-\u0130htiyar, \u0130stanbul, ts. , I, 11).
\n\u015eafi\u00eelere g\u00f6re bu \u015fartlara ilaveten, abdeste niyet etmek ve tertip (abdest organlar\u0131 y\u0131kan\u0131rken ayetteki s\u0131ray\u0131 g\u00f6zetmek) de farzd\u0131r (\u015eirb\u00een\u00ee, Mu\u011fn\u00ee\u2019l-Muhtac, Beyrut, ts. , I, 47-54).
\nHanbel\u00eeler, tertibi ve organlar\u0131n ara verilmeden art arda y\u0131kanmas\u0131n\u0131 (muv\u00e2l\u00e2t) (el-Buhuti, Ke\u015f\u015f\u00e2fu\u2019l-K\u0131na\u2019, Beyrut, 1402, I, 175); Malikiler ise, niyet ve abdest organlar\u0131n\u0131n art arda y\u0131kanmas\u0131 yan\u0131nda, organlar\u0131n y\u0131kan\u0131rken ovulmas\u0131n\u0131 da abdestin farzlar\u0131ndan sayarlar (Hara\u015f\u00ee, \u015eerhu Muhtasar\u00ee Hal\u00eel, Daru\u2019l-Fikr, Beyrut, ts, I, 120).
\n\u00d6te yandan abdestin ittifak edilen farzlar\u0131n\u0131n detay\u0131yla ilgili de mezhepler aras\u0131nda baz\u0131 farkl\u0131l\u0131klar vard\u0131r. Hanbelilere g\u00f6re y\u00fcz\u00fc y\u0131kaman\u0131n kapsam\u0131na a\u011fza ve burna su vermek dahildir (\u0130bn Kudame, el-Mu\u011fn\u00ee, Daru Alemi\u2019l-K\u00fct\u00fcb, ts. , I, 166). Ayn\u0131 \u015fekilde hem Malikilere, hem de Hanbelilerce tercih edilen g\u00f6r\u00fc\u015fe g\u00f6re ba\u015f\u0131n tamam\u0131n\u0131 mesh etmek, ba\u015f\u0131 mesh etme farz\u0131n\u0131n kapsam\u0131ndad\u0131r (\u0130bn Kudame, el-Mu\u011fn\u00ee, Daru Alemi\u2019l-K\u00fct\u00fcb, ts. , I, 175-176, 185; Hara\u015f\u00ee, \u015eerhu Muhtasar\u00ee Hal\u00eel, Daru\u2019l-Fikr, Beyrut, ts, I, 124-125).<\/p>\n

Tedavi maksad\u0131 ile cilde s\u00fcr\u00fclen ila\u00e7 vb. maddeler abdeste engel olur mu?
\nBu maddeler deri \u00fczerinde bir tabaka olu\u015fturmuyorlarsa, abdeste hi\u00e7bir zararlar\u0131 olmaz.
\nAbdest al\u0131rken y\u0131kanmas\u0131 gereken bir organ\u0131n \u00fczerine tedavi maksad\u0131yla s\u00fcr\u00fclen ancak tabaka olu\u015fturan merhem vb. maddelerin y\u0131kanmas\u0131, yap\u0131lan tedaviye engel te\u015fkil etmiyorsa, bu organ\u0131n y\u0131kanmas\u0131 gerekir. E\u011fer y\u0131kamak zarar veriyorsa, \u0131slak elle \u00fczerine mesh edilir. Mesh etmek de zararl\u0131 ise o da terk edilir (\u0130bn \u00c2bid\u00een, Reddu\u2019l-Muht\u00e2r, I, 186 vd.). \u00c7\u00fcnk\u00fc dinimiz zaruretler halinde yasaklar\u0131 mubah k\u0131lm\u0131\u015f, ki\u015fiye kald\u0131ramayaca\u011f\u0131 y\u00fck\u00fc y\u00fcklememi\u015f, zorlu\u011fun giderilmesini ilke edinmi\u015ftir.<\/p>\n

V\u00fccudunda k\u0131r\u0131k, \u00e7\u0131k\u0131k veya yara sebebiyle sarg\u0131 bulunan kimse nas\u0131l abdest al\u0131r?
\nAbdest organlar\u0131ndan birinde yara, k\u0131r\u0131k, \u00e7\u0131k\u0131k ve benzeri nedenlerle sarg\u0131 bulunan ki\u015fi, organlar\u0131n\u0131 y\u0131kamas\u0131 sa\u011fl\u0131\u011f\u0131na zarar verecekse veya yaran\u0131n iyile\u015fmesini geciktirecekse yahut rahats\u0131zl\u0131\u011f\u0131 sebebi ile uzuvlar\u0131n\u0131 y\u0131kayam\u0131yorsa \u0131slak elle mesh eder. Sarg\u0131n\u0131n abdestsiz veya c\u00fcn\u00fcp iken sar\u0131lm\u0131\u015f olmas\u0131 meshe engel olmad\u0131\u011f\u0131 gibi; bunun belirli bir s\u00fcresi de yoktur (K\u00e2s\u00e2n\u00ee, Bed\u00e2i\u00fc\u2019s-san\u00e2\u00ee, I, 13-14). Meshin de zarar vermesi durumunda, bu da terk edilir (K\u00e2s\u00e2n\u00ee, Bed\u00e2i\u00fc\u2019s-san\u00e2\u00ee, I, 13).
\nSarg\u0131 abdest veya gus\u00fcl uzuvlar\u0131n\u0131n \u00e7o\u011funlu\u011funda ise, teyemm\u00fcm eder (\u0130bn-i \u00c2bid\u00een, Redd\u00fc\u2019l-Muht\u00e2r, I, 171). \u201cE\u011fer c\u00fcn\u00fcp iseniz iyice (y\u0131kan\u0131p) temizlenin. E\u011fer hasta veya seferdeyseniz veya tuvaletten gelmi\u015fseniz veya kad\u0131nlara dokunmu\u015fsan\u0131z, su da bulamam\u0131\u015fsan\u0131z temiz bir topra\u011fa y\u00f6nelip onunla y\u00fczlerinizi ve ellerinizi mesh edin\u201d (M\u00e2ide 5\/6) \u00e2yeti bu t\u00fcr durumlarda teyemm\u00fcm edilebilece\u011fini ifade etmektedir.<\/p>\n

Bedeninde veya bir uzvunda sarg\u0131 ya da yara bulunan kimse nas\u0131l abdest al\u0131r?
\nK\u0131r\u0131lan veya yaral\u0131 olan bir organ\u0131 y\u0131kamak, yaraya zarar verirse veya yaran\u0131n iyile\u015fmesini geciktirecek olursa \u00fczerine ba\u011fl\u0131 olan al\u00e7\u0131 veya bez sarg\u0131ya yahut ip ya da ba\u015fka bir \u015feyle ba\u011flanan pamu\u011fa abdestte veya gus\u00fclde bir defa mesh edilir.
\nV\u00fccudun herhangi bir yerinde k\u0131r\u0131k, \u00e7\u0131k\u0131k veya yaradan dolay\u0131 sarg\u0131 bulundu\u011funda, abdest al\u0131rken veya guslederken yaraya zarar vermiyorsa bu sarg\u0131 \u00e7\u00f6z\u00fclerek alt\u0131 y\u0131kan\u0131r ve yaran\u0131n \u00fcst\u00fc mesh edilir. Ancak sarg\u0131n\u0131n \u00e7\u00f6z\u00fclmesinin zararl\u0131 olmas\u0131 halinde \u00e7\u00f6z\u00fclmeyip \u00fczerine mesh edilebilir.
\nSarg\u0131 \u00fczerine meshin me\u015frulu\u011fu s\u00fcnnetle sabittir. Hz. Ali (r.a.) \u015f\u00f6yle demi\u015ftir: \u201cBileklerimden biri k\u0131r\u0131lm\u0131\u015ft\u0131. Peygamber (s.a.s.)\u2019e sordum, O da sarg\u0131lar\u0131n \u00fczerine mesh etmemi emretti\u201d (\u0130bni M\u00e2ce, Taharet, 134).
\nSarg\u0131n\u0131n bir defa mesh edilmesi yeterlidir. Yap\u0131lan bu mesh ile, o uzuv h\u00fckmen y\u0131kanm\u0131\u015f olur. Sarg\u0131n\u0131n abdestsiz veya c\u00fcn\u00fcp iken sar\u0131lm\u0131\u015f olmas\u0131 meshe engel olmad\u0131\u011f\u0131 gibi, sarg\u0131 \u00fczerine meshin belirli bir s\u00fcresi de yoktur; yara veya k\u0131r\u0131k iyile\u015finceye kadar ayn\u0131 sarg\u0131 \u00fczerine mesh edilebilir.
\n\u00dczerine mesh ettikten sonra sarg\u0131n\u0131n de\u011fi\u015ftirilmesi veya d\u00fc\u015fmesi halinde, mesh bozulmaz; iade edilmesi de gerekmez. Ancak, yaran\u0131n iyile\u015fmesi halinde, sarg\u0131 a\u00e7\u0131lm\u0131\u015f olsun veya olmas\u0131n, mesh bozulur.<\/p>\n

Gus\u00fcl ne demektir? Gus\u00fcl abdesti nas\u0131l al\u0131n\u0131r?
\nGus\u00fcl; c\u00fcn\u00fcpl\u00fck, hay\u0131z ve nifas gibi h\u00fckm\u00ee kirlilik hallerinden kurtulmak i\u00e7in yap\u0131lmas\u0131 gereken din\u00ee temizlik demektir. Kur\u2019an-\u0131 Kerim\u2019de, \u201cE\u011fer c\u00fcn\u00fcp iseniz, iyice temizlenin (y\u0131kan\u0131n)\u201d buyrulmaktad\u0131r (Nis\u00e2, 4\/43; M\u00e2ide 5\/6). Hz. Peygamber (s.a.s.)\u2019in hadis ve uygulamalar\u0131yla da, c\u00fcn\u00fcpl\u00fck halinde veya hay\u0131z ve nifas sonras\u0131nda gusletmek emredilmi\u015ftir, (Buh\u00e2r\u00ee, Gus\u00fcl, 28; M\u00fcslim, Hay\u0131z, 87, 88).
\nGus\u00fcl abdesti a\u011f\u0131za su al\u0131p bo\u011faza kadar \u00e7alkalamak, buruna su \u00e7ekmek ve b\u00fct\u00fcn v\u00fccudu hi\u00e7 kuru yer b\u0131rakmayacak \u015fekilde y\u0131kamak suretiyle al\u0131n\u0131r. Burada say\u0131lan i\u015flemler gusl\u00fcn farzlar\u0131d\u0131r. Birinin eksik b\u0131rak\u0131lmas\u0131 halinde gus\u00fcl ge\u00e7ersiz olur. Gusl\u00fcn bu farzlar\u0131ndan ba\u015fka bir de s\u00fcnnetleri vard\u0131r. S\u00fcnnetleri de yerine getirilerek gus\u00fcl \u015f\u00f6yle yap\u0131l\u0131r:
\nGusletmek isteyen kimse niyet ederek besmele \u00e7eker. Ellerini y\u0131kar, v\u00fccudunda bir necaset\/maddi kirlilik var ise onu temizler, avret yerlerini y\u0131kar. Sonra sa\u011f eli ile \u00fc\u00e7 defa a\u011fz\u0131na su vererek iyice \u00e7alkalar, daha sonra \u00fc\u00e7 defa burnuna su \u00e7ekerek temizler ve namaz abdesti gibi abdestini tamamlar. Sonra da, hi\u00e7 kuru yer b\u0131rakmamaya dikkat ederek b\u00fct\u00fcn v\u00fccudunu y\u0131kar. Gusletti\u011fi yerde su toplan\u0131yorsa, son olarak ayaklar\u0131n\u0131 y\u0131kay\u0131p gusl\u00fcn\u00fc tamamlar.
\nG\u00f6bek bo\u015flu\u011fu, kulaklar\u0131n i\u00e7 k\u0131vr\u0131mlar\u0131, k\u00fcpe delikleri, b\u0131y\u0131k, sa\u00e7, sakal ile bunlar\u0131n diplerinin \u0131slanmas\u0131na \u00f6zellikle dikkat eder
\nNitekim hadislerde Peygamber efendimizin gusledi\u015fi \u015f\u00f6yle tasvir edilmektedir: Peygamber (a.s.) c\u00fcn\u00fcpl\u00fckten (\u00e7\u0131kmak i\u00e7in) y\u0131kanaca\u011f\u0131 zaman, ellerini ve avret yerlerini y\u0131kayarak ba\u015flard\u0131. Sonra namaz abdest gibi abdest al\u0131r, parmaklar\u0131yla sa\u00e7lar\u0131n\u0131n dibini hilaller, sonra da ba\u015f\u0131na \u00fc\u00e7 defa su d\u00f6kerek b\u00fct\u00fcn v\u00fccudunu y\u0131kard\u0131 (Buh\u00e2r\u00ee, Gus\u00fcl, 1; Eb\u00fb D\u00e2v\u00fbd, Taharet, 242).<\/p>\n

Gus\u00fclde a\u011fza ve burna su vermenin \u00f6l\u00e7\u00fcs\u00fc nedir?
\nGus\u00fcl abdesti al\u0131rken, a\u011fza ve buruna su vermek farzd\u0131r. A\u011fza su verirken suyu bo\u011faza kadar ula\u015ft\u0131r\u0131p a\u011fz\u0131 \u00e7alkalamak ve buruna su verirken de genize kadar da suyu \u00e7ekmek ise s\u00fcnnettir. Bu h\u00fck\u00fcm oru\u00e7lu olmayan kimseler i\u00e7indir. Oru\u00e7lu olanlar\u0131n bo\u011faza veya genize su ka\u00e7ma ihtimali oldu\u011fu i\u00e7in b\u00f6yle yapmalar\u0131 uygun olmaz. Onlar gus\u00fclde a\u011fza ve burna su verirken abdestte yapt\u0131klar\u0131 gibi yaparlar (\u0130bn \u00c2bid\u00een, Raddu\u2019l-Muht\u00e2r, Riyad, 1423\/2003, I, 237, 291).<\/p>\n

Abdest veya gus\u00fcl al\u0131rken konu\u015fmak abdeste veya gusle zarar verir mi?
\nAbdest veya guslederken konu\u015fmak abdeste veya gusle zarar vermez. Ancak, bir ihtiya\u00e7 olmad\u0131k\u00e7a konu\u015fmamak adaptand\u0131r. Abdest veya gus\u00fcl almaya ba\u015flayan ki\u015fi, yapt\u0131\u011f\u0131 ibadete odaklanmal\u0131, d\u00fcnyevi me\u015fguliyet, duygu ve d\u00fc\u015f\u00fcncelerden m\u00fcmk\u00fcn oldu\u011funca uzakla\u015fmal\u0131d\u0131r (\u015eurunb\u00fclal\u00ee, Meraki\u2019l-Felah, Mektebet\u00fc\u2019l-Asriyye, 1425\/2005, I, s. 49). Bu itibarla, ihtiya\u00e7 olmad\u0131k\u00e7a abdest veya boy abdesti al\u0131rken konu\u015fulmamal\u0131d\u0131r. Bir zaruret veya ihtiya\u00e7 halinde konu\u015fmakta ise bir sak\u0131nca yoktur.<\/p>\n

Akl\u00ee dengesi yerinde olmayan ki\u015fi gus\u00fcl ile m\u00fckellef midir?
\nKi\u015finin dinen sorumlu olmas\u0131 i\u00e7in, ed\u00e2 ehliyetine sahip olmas\u0131 gerekir. Eda ehliyetine sahip olabilmek i\u00e7in de akl\u00ee melekelerinin yerinde olmas\u0131 ve ergenlik \u00e7a\u011f\u0131na ula\u015fm\u0131\u015f olmas\u0131 \u015fartt\u0131r. Bu iki niteli\u011fi ta\u015f\u0131yan herkes, dinen sorumlu kabul edilir. Zihinsel engelliler eda ehliyetine sahip olmad\u0131klar\u0131 i\u00e7in, gus\u00fcl, abdest, namaz vb. dini vecibelerle y\u00fck\u00fcml\u00fc de\u011fillerdir (Tirmiz\u00ee, Hud\u00fbd, 1; el-Pezdev\u00ee, Kenz\u00fc\u2019l-V\u00fcs\u00fbl, I, 331).<\/p>\n

Teyemm\u00fcm nedir, nas\u0131l yap\u0131l\u0131r; teyemm\u00fcm\u00fc bozan \u015feyler nelerdir?
\nTeyemm\u00fcm, su bulunmad\u0131\u011f\u0131nda, ya da var olan suyu kullanma imk\u00e2n\u0131 olmad\u0131\u011f\u0131nda, abdestsizlik, c\u00fcn\u00fcpl\u00fck gibi h\u00fckm\u00ee kirlili\u011fi gidermek amac\u0131yla temiz topra\u011fa s\u00fcr\u00fclen ellerle y\u00fcz ve iki kolun mesh edilmesi \u015feklinde yap\u0131lan h\u00fckm\u00ee temizlik demektir.
\nKur\u2019an-\u0131 Kerim\u2019de, \u201cE\u011fer hasta iseniz, yolculukta bulunuyorsan\u0131z, tuvaletten gelmi\u015f iseniz veya kad\u0131nlara yakla\u015fm\u0131\u015fsan\u0131z da su bulamam\u0131\u015fsan\u0131z temiz bir topra\u011fa y\u00f6nelip, onunla y\u00fczlerinizi ve ellerinizi mesh edin (teyemm\u00fcm edin)\u201d (Nis\u00e2, 4\/43; M\u00e2ide 5\/6) buyrulmaktad\u0131r.
\nTeyemm\u00fcm; niyet ederek temiz bir topra\u011fa veya toprak cinsinden bir \u015feye eller vurularak y\u00fcz\u00fc ve kollar\u0131 dirseklerle birlikte mesh etmekten ibarettir. Teyemm\u00fcm edecek kimse, ne i\u00e7in teyemm\u00fcm edece\u011fine de niyet eder. Parmaklar\u0131 a\u00e7\u0131k olarak ellerini temiz bir topra\u011fa veya toprak cinsinden bir \u015feye vurur, ileri ve geri hareket ettirerek kald\u0131r\u0131r, hafif\u00e7e birbirine vurarak ellerini silkeler. Ellerinin i\u00e7iyle y\u00fcz\u00fcn\u00fcn tamam\u0131n\u0131 bir kere mesh eder. Sonra ikinci defa ellerini ayn\u0131 \u015fekilde topra\u011fa vurur ve sol elin i\u00e7i ve dirse\u011fiyle birlikte sa\u011f kolunu mesh eder; daha sonra da sa\u011f elinin i\u00e7iyle sol kolunu ayn\u0131 \u015fekilde mesh eder
\nAbdesti bozan \u015feyler, teyemm\u00fcm\u00fc de bozar. Ayr\u0131ca, abdest veya gusle yetecek suyun bulunmas\u0131, hastal\u0131\u011f\u0131n iyile\u015fmesi, suyu kullanabilme imk\u00e2n\u0131n\u0131n elde edilmesi gibi, teyemm\u00fcm etmeyi mubah k\u0131lan mazeretlerin ortadan kalkmas\u0131 da teyemm\u00fcm\u00fc bozar (Mevs\u0131l\u00ee, \u0130htiy\u00e2r, \u0130stanbul, ts. I, 19- 22).<\/p>\n

Hangi durumlarda abdest yerine teyemm\u00fcm edilir?
\nTeyemm\u00fcm, baz\u0131 durumlarda abdest ve gus\u00fcl yerine ge\u00e7en istisn\u00e2\u00ee bir uygulama olup, ancak belli bir mazeretin bulunmas\u0131 halinde yap\u0131labilir. Abdest ve gus\u00fcl i\u00e7in su bulunmaz veya bulunur da kullanma imk\u00e2n\u0131 olmazsa her ikisi yerine ge\u00e7mek \u00fczere teyemm\u00fcm yap\u0131l\u0131r.
\nTeyemm\u00fcm\u00fcn su bulunmad\u0131\u011f\u0131nda yap\u0131labilece\u011fi ayet-i kerimlerde a\u00e7\u0131k\u00e7a belirtilmi\u015ftir (M\u00e2ide, 5\/6; Nis\u00e2, 4\/43). Teyemm\u00fcmle ilgili hadisler de su bulunamad\u0131\u011f\u0131nda teyemm\u00fcm\u00fcn yap\u0131labilece\u011fi y\u00f6n\u00fcndeki Kur\u2019an h\u00fckm\u00fcn\u00fc teyit etmektedir. Nitekim bir kenara \u00e7ekilip duran, cemaatle namaza i\u015ftirak etmeyen birini g\u00f6ren Ras\u00fbl\u00fcllah;
\n\u201c-Ey falan! Neden cemaate i\u015ftirak etmiyorsun? \u201c diye sordu\u011funda adam:
\n\u201c-Ey Allah\u2019\u0131n Resul\u00fc, c\u00fcn\u00fcp oldum; su da yok\u201d deyince Peygamber (s.a.s.):
\n\u201cTopra\u011f\u0131 kullan, o sana yeterlidir\u201d buyurdular (Buh\u00e2r\u00ee, Teyemm\u00fcm, 9).
\nAyr\u0131ca teyemm\u00fcm;
\na) Abdest veya gusle yetecek miktarda su bulunamamas\u0131 durumunda,
\nb) Su bulundu\u011fu halde, suya ula\u015fma imk\u00e2n\u0131n\u0131n olmad\u0131\u011f\u0131 hallerde,
\nc) Su bulundu\u011fu halde, havan\u0131n \u00e7ok so\u011fuk olu\u015fu, banyo yapacak yerin bulunmay\u0131\u015f\u0131 gibi engellerle suyu kullanma imk\u00e2n\u0131n\u0131n bulunmad\u0131\u011f\u0131 hallerde,
\nd) Sa\u011fl\u0131k a\u00e7\u0131s\u0131ndan kullan\u0131lmas\u0131n\u0131n sak\u0131ncal\u0131 olmas\u0131 durumunda,
\ne) V\u00fccudun veya abdest organlar\u0131n\u0131n yar\u0131s\u0131ndan fazlas\u0131n\u0131n yara, yan\u0131k vb. sebeplerle y\u0131kanamamas\u0131 durumunda edilir.
\nBu durumda teyemm\u00fcm, abdest ve gusl\u00fcn yerine ge\u00e7er. Uzuvlar\u0131n\u0131n yar\u0131s\u0131ndan az\u0131nda yara olan bir kimse ise, sa\u011flam olan organlar\u0131n\u0131 y\u0131kar, yaral\u0131 olanlar\u0131 mesh eder.
\nKonu ile ilgili bir rivayette ifade edildi\u011fine g\u00f6re, c\u00fcn\u00fcp olan yaral\u0131 bir ki\u015fiye gusletmesi s\u00f6ylenmi\u015f, o da y\u0131kanm\u0131\u015f ve bu sebeple \u00f6lm\u00fc\u015ft\u00fcr. Haber Ras\u00fbl\u00fcllah\u2019a ula\u015f\u0131nca, -\u201dO\u2019nu \u00f6ld\u00fcrm\u00fc\u015fler H\u00e2lbuki o\u2019na, teyemm\u00fcm yeterliydi.\u201d buyurmu\u015ftur (Eb\u00fb D\u00e2v\u00fbd, Taharet, 125 ).
\nf) Y\u0131kand\u0131\u011f\u0131 veya abdest azalar\u0131n\u0131 y\u0131kad\u0131\u011f\u0131 takdirde hastalanmas\u0131, hastal\u0131\u011f\u0131n\u0131n artmas\u0131 veya uzamas\u0131 s\u00f6z konusu olan kimse de teyemm\u00fcm eder.<\/p>\n

Teyemm\u00fcm uygulamas\u0131n\u0131n dayana\u011f\u0131 nedir?
\nTeyemm\u00fcm, suyu temin etme veya kullanma imk\u00e2n\u0131n\u0131n bulunmad\u0131\u011f\u0131 durumlarda hades denilen b\u00fcy\u00fck ve k\u00fc\u00e7\u00fck h\u00fckm\u00ee kirlili\u011fi gidermek maksad\u0131yla, temiz toprak veya toprak t\u00fcr\u00fcnden bir maddeye s\u00fcr\u00fclen ellerle y\u00fcz\u00fc ve iki kolu mesh etmekten ibaret h\u00fckm\u00ee temizlik demektir.
\nAbdest ve gus\u00fcl normal durumlarda su ile yap\u0131lan ve madd\u00ee temizlenme \u00f6zelli\u011fi de ta\u015f\u0131yan h\u00fckm\u00ee birer temizliktir. Teyemm\u00fcm ise suyun bulunmad\u0131\u011f\u0131 veya bulundu\u011fu halde kullanma imkan\u0131n\u0131n olmad\u0131\u011f\u0131 istisna\u00ee hallerde ba\u015fvurulan, abdest ve gus\u00fcl yerine ge\u00e7en dini nitelikli bir temizlik y\u00f6ntemidir.
\nTeyemm\u00fcm uygulamas\u0131n\u0131n dini dayana\u011f\u0131n\u0131 ayet ve hadisler te\u015fkil etmektedir. Teyemm\u00fcm\u00fcn hangi \u015fartlarda yap\u0131labilece\u011fi ayetlerle belirlenmi\u015f ayr\u0131ca hadislerle de a\u00e7\u0131klanm\u0131\u015ft\u0131r. Nitekim \u2018abdest ayeti\u2019 diye bilinen M\u00e2ide, 5\/6 ayetinde, \u2018abdest\u2019 ve \u2018gus\u00fcl\u2019 asl\u00ee temizlenme y\u00f6ntemleri olarak sunulduktan sonra su bulunamamas\u0131 durumunda teyemm\u00fcme ba\u015fvurulabilece\u011fi ifade edilmi\u015ftir: \u201cEy iman edenler! Namaza kalkaca\u011f\u0131n\u0131z zaman y\u00fczlerinizi, dirseklere kadar ellerinizi ve -ba\u015flar\u0131n\u0131za mesh edip- her iki topu\u011fa kadar da ayaklar\u0131n\u0131z\u0131 y\u0131kay\u0131n. E\u011fer c\u00fcn\u00fcp iseniz iyice y\u0131kanarak temizlenin. Hasta olursan\u0131z veya seferde bulunursan\u0131z veya biriniz abdest bozmaktan (def-i hacetten) gelir veya \u201ckad\u0131nlara dokunur.\u201d (cinsel ili\u015fkide bulunur) da su bulamazsan\u0131z, o zaman temiz bir topra\u011fa y\u00f6nelin. Onunla y\u00fczlerinizi ve ellerinizi mesh edin (Teyemm\u00fcm edin). Allah size herhangi bir g\u00fc\u00e7l\u00fck \u00e7\u0131karmak istemez. Fakat o sizi tertemiz yapmak ve \u00fczerinizdeki nimetini tamamlamak ister ki \u015f\u00fckredesiniz\u201d (M\u00e2ide, 5\/6).
\nTeyemm\u00fcm ile ilgili bir di\u011fer ayette de \u201c… su da bulamazsan\u0131z o zaman temiz bir topra\u011fa y\u00f6nelip (niyet ederek onunla) y\u00fczlerinizi ve ellerinizi mesh edin.\u201d (Nis\u00e2, 4\/43) buyrularak teyemm\u00fcm\u00fcn i\u00e7eri\u011fi ve hangi \u015fartlarda bu y\u00f6nteme ba\u015fvurulabilece\u011fi peki\u015ftirilmi\u015ftir.
\nHadis kaynaklar\u0131m\u0131zda teyemm\u00fcm ile ilgili pek \u00e7ok hadis yer almaktad\u0131r. Bu hadisler teyemm\u00fcm\u00fcn me\u015fru k\u0131l\u0131n\u0131\u015f s\u00fcrecini ve uygulamas\u0131n\u0131 g\u00f6stermektedir. Teyemm\u00fcm\u00fc konu edinen hadislerden birinde, c\u00fcn\u00fcp olup su bulamayan ve mesh etmek amac\u0131yla b\u00fct\u00fcn v\u00fccudunu topra\u011fa bulayan sahab\u00eeye Ras\u00fbl\u00fcllah (s.a.s.): \u201c\u0130ki elini ve y\u00fcz\u00fcn\u00fc mesh etmen sana k\u00e2fi gelir\u201d demi\u015f ve nas\u0131l teyemm\u00fcm edilece\u011fini ayr\u0131ca uygulayarak g\u00f6stermi\u015ftir. Hz. Peygamber (s.a.s.)\u2019in teyemm\u00fcm uygulamas\u0131nda ellerini yere vurdu\u011fu, y\u00fcz\u00fcn\u00fc ve ellerini (dirseklere kadar) mesh etti\u011fi rivayet edilmi\u015ftir (Buh\u00e2r\u00ee, Teyemm\u00fcm, 4, 5, 8; M\u00fcslim, Hayz, 28).<\/p>\n

Teyemm\u00fcm ile cenaze namaz\u0131 k\u0131l\u0131nabilir mi?
\nAbdest almakla me\u015fgul oldu\u011fu takdirde cenaze namaz\u0131n\u0131 ka\u00e7\u0131racak olan kimse, teyemm\u00fcm ederek cenaze namaz\u0131n\u0131 k\u0131labilir. Zira cenaze namaz\u0131n\u0131n kazas\u0131 yoktur (Mevs\u0131l\u00ee, el-\u0130htiyar, Beyrut, 1985, I\/21-22). M\u00fcmin karde\u015fine kar\u015f\u0131 son g\u00f6revini yerine getirmek isteyen kimse, bu durumda cenaze namaz\u0131n\u0131 teyemm\u00fcm ile k\u0131larak sevaptan mahrum kalmam\u0131\u015f olur.
\nAbdestsiz olarak veya yukar\u0131da anlat\u0131lan \u015fatlar alt\u0131nda teyemm\u00fcm etmeden cenaze namaz k\u0131lmak ise caiz de\u011fildir.<\/p>\n

Namaz k\u0131lmaman\u0131n mazereti olabilir mi? Baz\u0131 i\u015fyerlerinde namaz k\u0131lmaya f\u0131rsat verilmemesi bir mazeret say\u0131l\u0131r m\u0131?
\nBilindi\u011fi gibi namaz, dinimizin ifas\u0131n\u0131 emretti\u011fi ibadetlerin en \u00f6nemlisidir. Kelime-i \u015fehadetten sonra, \u0130sl\u00e2m binas\u0131n\u0131n \u00fczerine kuruldu\u011fu be\u015f esastan birincisidir. Ak\u0131ll\u0131 ve ergenlik \u00e7a\u011f\u0131na ula\u015fan her M\u00fcsl\u00fcman\u0131n namaz k\u0131lmas\u0131 farzd\u0131r. Terk edilmesi ve -geciktirmeyi caiz k\u0131lan me\u015fru bir mazeret bulunmaks\u0131z\u0131n- vaktinde eda edilmeyip kazaya b\u0131rak\u0131lmas\u0131, en b\u00fcy\u00fck g\u00fcnahlardan biridir. Namaz, uyuyakalmak, unutmak ve ba\u015fla da olsa ima ile k\u0131lamayacak kadar hasta olmak gibi me\u015fru bir mazeret bulunmad\u0131k\u00e7a kazaya b\u0131rak\u0131lamaz. Hz. Peygamber (s.a.s.) \u201cBiriniz uyuyakal\u0131r veya unutur da bir namaz\u0131 vaktinde k\u0131lamaz ise, hat\u0131rlad\u0131\u011f\u0131 vakit o namaz\u0131 k\u0131ls\u0131n\u201d (Buh\u00e2r\u00ee, Mev\u00e2k\u00eet, 37; M\u00fcslim, Mes\u00e2cid, 314-316) buyurmu\u015ftur.
\nMe\u015fguliyeti \u00e7ok olmak, aile fertlerinin ge\u00e7imini sa\u011flamak i\u00e7in yap\u0131lan \u00e7al\u0131\u015fma ve yolculuk gibi durumlar namaz\u0131n ertelenmesi i\u00e7in \u00f6z\u00fcr say\u0131lmaz. Kur\u2019an-\u0131 Kerim\u2019de \u015f\u00f6yle buyurulur: \u201c\u00d6yle erkekler vard\u0131r ki, onlar\u0131 ne bir ticaret, ne bir al\u0131\u015f-veri\u015f, Allah\u2019\u0131 anmaktan, namaz\u0131 dosdo\u011fru k\u0131lmaktan ve zek\u00e2t vermekten al\u0131koyamaz. Onlar, deh\u015fetinden kalblerin ve g\u00f6zlerin ters d\u00f6nece\u011fi g\u00fcnden korkarlar\u201d (N\u00fbr, 24\/37).
\n\u0130\u015fverenin veya i\u015fyerinde sorumluluk alan kimsenin, namaz k\u0131lmak isteyen memurlar\u0131na ve i\u015f\u00e7ilerine, cuma ve g\u00fcnl\u00fck dini g\u00f6revleri olan namazlar\u0131n\u0131n hi\u00e7 de\u011filse farzlar\u0131n\u0131 k\u0131labilme imk\u00e2n\u0131n\u0131 sa\u011flamas\u0131 gerekir. Ancak \u00e7al\u0131\u015fan\u0131n da i\u015fini aksatmamak ve i\u015f disiplininin korunmas\u0131 a\u00e7\u0131s\u0131ndan i\u015fverenin veya amirlerin iznini almas\u0131 uygun olur. \u0130zin verilmemesine ra\u011fmen k\u0131l\u0131nan namaz ge\u00e7erlidir. Namaz k\u0131lma imk\u00e2n\u0131 bulunmayan bir yerde \u00e7al\u0131\u015fan kimsenin bu imk\u00e2n\u0131 bulabilece\u011fi bir i\u015f aramas\u0131 uygun olur.<\/p>\n

Farz namazlar\u0131 k\u0131lmayan kimse dinden \u00e7\u0131kar m\u0131?
\n\u0130sl\u00e2m dininde namaz, dinin dire\u011fi olarak kabul edilmi\u015f (Tirmiz\u00ee, \u00ceman, 8; Ahmed b. Hanbel, M\u00fcsned, V, 231, 237) ve kelime-i \u015feh\u00e2detten sonra an\u0131lm\u0131\u015ft\u0131r (Buh\u00e2r\u00ee, \u0130man, 2; M\u00fcslim, \u0130man, 4, H. No: 109). Namazdaki secde de kulun Allah\u2019a en yak\u0131n oldu\u011fu hal olarak nitelendirmi\u015ftir (M\u00fcslim, Sal\u00e2t 215; Nes\u00e2\u00ee, Mev\u00e2k\u00eet, 35).
\nNamaza gereken \u00f6nemi vermeyen ve terk edenler, m\u00fcnaf\u0131k (Nis\u00e2, 4\/142; Tevbe 9\/54) olarak nitelenmi\u015f, namazla alay edenlerle dostluk yap\u0131lmamas\u0131 \u00f6nerilmi\u015f (M\u00e2ide, 5\/54-58); namaz\u0131 zayi edenlerin Cehennemde gayya kuyusuna at\u0131lacaklar\u0131 bildirilmi\u015f(Meryem 19\/59); . Cehennemliklerin a\u011fz\u0131ndan orada bulunma nedenleri olarak da \u201cBiz namaz k\u0131lanlardan de\u011fildik\u201d a\u00e7\u0131klamas\u0131na yer verilmi\u015ftir. (M\u00fcddessir, 74\/43).
\nHz. Peygamber (s.a.s.) de, namaz\u0131n terki hakk\u0131nda \u015f\u00f6yle buyurmaktad\u0131r: \u201cGer\u00e7ekten ki\u015fi ile \u015firk ve k\u00fcf\u00fcr aras\u0131nda namaz\u0131 terk etmek vard\u0131r\u201d (M\u00fcslim, \u00cem\u00e2n, 37, H. No: 256; Eb\u00fb D\u00e2v\u00fbd, S\u00fcnnet, 15), \u201cBizimle onlar (m\u00fcnaf\u0131klar) aras\u0131ndaki ay\u0131r\u0131c\u0131 temel unsur namazd\u0131r. Namaz\u0131 terk eden kimse k\u00fcfre d\u00fc\u015fer (Tirmiz\u00ee, \u00cem\u00e2n, 9; Nes\u00e2\u00ee, Sal\u00e2t 8).
\nB\u00fct\u00fcn bu bilgilere ve \u0130slam dininin genel ilkelerine bir b\u00fct\u00fcnl\u00fck i\u00e7erisinde bak\u0131ld\u0131\u011f\u0131nda; namaz\u0131n farz oldu\u011funa ve \u0130slam\u2019\u0131n bir gere\u011fi oldu\u011funa inanmayanlar, namaz k\u0131lmay\u0131 kendisi i\u00e7in bir zillet kabul edip kibrinden dolay\u0131 namaz k\u0131lmayanlar, namaza d\u00fc\u015fman olanlar ve namazla alay edenler, \u0130sl\u00e2m\u2019dan \u00e7\u0131km\u0131\u015f olurlar. Bu say\u0131lan \u015fekillerde olmay\u0131p, farz oldu\u011funu kabul etti\u011fi halde tembelli\u011fi ve ihmalk\u00e2rl\u0131\u011f\u0131 sebebiyle bir namaz\u0131 terk eden kimse dinden \u00e7\u0131kmaz fakat b\u00fcy\u00fck bir g\u00fcnah i\u015flemi\u015f olur (Mevsil\u00ee, \u0130htiy\u00e2r, \u0130stanbul, I, 37). Mazeretli veya mazeretsiz olarak namaz\u0131 terk eden ki\u015fi, namazlar\u0131n\u0131 kaza etmelidir. Mazeretsiz terk edenlerin ayr\u0131ca t\u00f6vbe ve isti\u011ffar etmeleri gerekir.<\/p>\n

S\u00fcnnet namazlar kaza edilir mi?
\nVaktinde k\u0131l\u0131nmayan be\u015f vakit namaz\u0131n farzlar\u0131 ile vacip olan vitir namaz\u0131 kaza edilir. K\u0131l\u0131nmayan s\u00fcnnetler vakit \u00e7\u0131kt\u0131ktan sonra kaza edilmez. Ancak vaktinde k\u0131l\u0131nmayan sabah namaz\u0131, ayn\u0131 g\u00fcn zevalden \u00f6nce kaza edildi\u011finde s\u00fcnneti ile birlikte kaza edilir (Fet\u00e2v\u00e2y-\u0131 Hindiyye, I, 121). \u00c7\u00fcnk\u00fc Hz. Peygamber k\u0131lamad\u0131\u011f\u0131 bir sabah namaz\u0131n\u0131 \u00f6\u011fleden \u00f6nce kaza ederken, s\u00fcnnetiyle birlikte kaza etmi\u015ftir (Eb\u00fb D\u00e2vud, Sal\u00e2t, 11).
\nBir de \u00f6\u011fle namaz\u0131nda cemaate yeti\u015fmek i\u00e7in s\u00fcnneti k\u0131lmadan farza ba\u015flayan ki\u015fi, farz\u0131 k\u0131ld\u0131ktan sonra k\u0131lmad\u0131\u011f\u0131 ilk s\u00fcnneti de k\u0131lar. Bunu son s\u00fcnnetten \u00f6nce veya sonra k\u0131lmas\u0131 fark etmez.<\/p>\n

Cenaze i\u00e7in sal\u00e2 vermek gerekir mi? Sala vermenin h\u00fckm\u00fc nedir?
\nSal\u00e2, \u00fclkemizde, genellikle cenaze oldu\u011funu o b\u00f6lgedeki insanlara ilan etmek amac\u0131yla okunmas\u0131 adet haline gelen ve Ras\u00fbl\u00fcllah\u2019a sal\u00e2t ve selam i\u00e7eren duad\u0131r. Ayr\u0131ca baz\u0131 y\u00f6relerimizde cuma ve kandil geceleri ile cuma namaz\u0131ndan \u00f6nce de sal\u00e2 okunmaktad\u0131r.
\nHz. Peygamber d\u00f6neminde sala okundu\u011funa dair dini kaynaklarda her hangi bir bilgi yer almamaktad\u0131r. Bununla birlikte \u00f6l\u00fcm haberinin \u00e7e\u015fitli yollarla duyurulmas\u0131 s\u00fcnnettir. Nitekim Ras\u00fbl\u00fcllah\u2019\u0131n (s.a.s.), Neca\u015f\u00ee\u2019nin vefat\u0131n\u0131 ashab\u0131na haber verdi\u011fi (Buh\u00e2r\u00ee, Cenaiz, 4), kendisine bildirilmeden defnedilen bir cenaze i\u00e7in de \u201cBana neden haber vermediniz?\u201d (Buh\u00e2r\u00ee, Cen\u00e2iz, 5, 56) diye serzeni\u015fte bulundu\u011fu rivayet edilmi\u015ftir.<\/p>\n

Kunut duas\u0131n\u0131 bilmeyen bir kimse ne yapar?
\nS\u00f6zl\u00fckte Allah\u2019a ihl\u00e2sla kulluk etmek, namaz ve duay\u0131 uzatmak, s\u00fck\u00fbt etmek, dua etmek, ibadet kast\u0131yla ayakta durmak gibi anlamlara gelen kunut, din\u00ee bir terim olarak, namazda r\u00fck\u00fbdan \u00f6nce veya sonra ayakta dua etmeyi ifade eder.
\nHanef\u00eelere g\u00f6re, vitir namaz\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc rek\u00e2t\u0131nda kunut yapmak vaciptir. Kunutta tekbir almak ve kunut dualar\u0131 olan \u201cAllah\u00fcmme inn\u00e2 neste\u2019\u00eenuke\u201d ve \u201cAllah\u00fcmme iyy\u00e2ke na\u2019b\u00fcd\u00fc\u201d dualar\u0131n\u0131 okumak ise s\u00fcnnettir. Bu duay\u0131 bilmeyen kimse \u201cRabben\u00e2 \u00e2tin\u00e2\u201d duas\u0131n\u0131 okur veya \u00fc\u00e7 defa \u201cAllah\u00fcmme\u011ffir l\u00ee\u201d der. Namazda kunutu unutan ki\u015fi, namaz\u0131n sonunda sehiv secdesi yapar (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, II, 6).
\n\u015e\u00e2fi\u00ee ve M\u00e2lik\u00eelere g\u00f6re ise, sabah namaz\u0131n\u0131n ikinci rek\u00e2t\u0131nda, r\u00fck\u00fbdan sonra kunut yap\u0131l\u0131r. Sabah namaz\u0131nda kunut yapmak \u015e\u00e2fi\u00eelere g\u00f6re s\u00fcnnet, M\u00e2lik\u00eelere g\u00f6re ise m\u00fcstehapt\u0131r. \u015e\u00e2fi\u00ee veya M\u00e2lik\u00ee imam\u0131n arkas\u0131nda sabah namaz\u0131 k\u0131lan bir Hanef\u00ee, dilerse kunut duas\u0131na kat\u0131l\u0131r, dilerse sessizce bekler (Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye, I, 66).<\/p>\n

Sabah namaz\u0131 imsak ile birlikte k\u0131l\u0131nabilir mi?
\n\u0130msak vakti, (ba\u015fka bir deyi\u015fle oru\u00e7 yasaklar\u0131n\u0131n ba\u015flama vakti), fecr-i s\u00e2d\u0131k\u2019\u0131n olu\u015fmas\u0131, yani tan yerinin a\u011farmas\u0131d\u0131r. Kur\u2019an-\u0131 Kerim\u2019de, \u201cArt\u0131k (ramazan gecelerinde) e\u015flerinize yakla\u015f\u0131n ve Allah\u2019\u0131n sizin i\u00e7in takdir ettiklerini isteyin. \u015eafa\u011f\u0131n beyaz ipli\u011fi (ayd\u0131nl\u0131\u011f\u0131), siyah ipli\u011finden (karanl\u0131\u011f\u0131ndan) ay\u0131rt edilinceye kadar yeyin, i\u00e7in, sonra ak\u015fama kadar orucu tamamlay\u0131n.\u201d (Bakara 2\/187) buyrulmaktad\u0131r. \u0130msak vakti ile, sabah namaz\u0131n\u0131n vakti girdi\u011fine g\u00f6re bu vakitte sabah namaz\u0131 k\u0131l\u0131nabilir. Sabah namaz\u0131n\u0131n vakti, g\u00fcne\u015fin do\u011fmas\u0131na kadar devam eder. Zira Cebrail\u00b4in Hz. Peygamber (s.a.s.)\u2019e imaml\u0131k etti\u011fine ili\u015fkin hadise g\u00f6re Cebrail sabah namaz\u0131n\u0131 birinci g\u00fcnde tan yerinin a\u011farmas\u0131yla, ikinci g\u00fcnde de ortal\u0131k tamamen a\u011far\u0131p g\u00fcne\u015f do\u011fmak \u00fczereyken k\u0131ld\u0131rm\u0131\u015f ve \u201cBu iki vaktin aras\u0131, senin ve senin \u00fcmmetin i\u00e7in sabah namaz\u0131n\u0131n vaktidir.\u201d (Nes\u00e2\u00ee, Mev\u00e2kit, 10, 2; Muvatt\u00e2, V\u00fck\u00fbt, 3) demi\u015ftir.<\/p>\n

Kad\u0131nlar ba\u015f\u0131 a\u00e7\u0131k ve \u00e7oraps\u0131z namaz k\u0131labilir mi?
\nErgen olmu\u015f M\u00fcsl\u00fcman bir han\u0131m\u0131n, mahremi olmayan erkeklerin yan\u0131nda oldu\u011fu gibi, namaz k\u0131larken de v\u00fccudunun dinen \u00f6rt\u00fclmesi gereken yerlerinin tamam\u0131n\u0131 \u00f6rtmesi gerekir. Ba\u015f da \u00f6rt\u00fclmesi gereken yerlerdendir. Hz. \u00c2i\u015fe\u2019den rivayet edilen bir hadiste Peygamberimiz (s.a.s.) \u015f\u00f6yle buyurmu\u015ftur: \u201cAllah ergenlik \u00e7a\u011f\u0131na ula\u015fm\u0131\u015f kad\u0131n\u0131n ba\u015f\u00f6rt\u00fcs\u00fcz namaz\u0131n\u0131 kabul etmez.\u201d (Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 85). Ayr\u0131ca Ras\u00fbl\u00fcllah\u2019\u0131n e\u015flerinin evlerinde namaz k\u0131larken ba\u015flar\u0131n\u0131 \u00f6rtt\u00fcklerini, Peygamberimiz (s.a.s.)\u2019in ba\u015f\u0131 a\u00e7\u0131k namaz k\u0131lan gen\u00e7 k\u0131zlar\u0131 uyard\u0131\u011f\u0131n\u0131 ve bulu\u011fa eren kad\u0131nlar\u0131n ba\u015flar\u0131n\u0131 \u00f6rterek namazlar\u0131n\u0131 k\u0131lmalar\u0131 gerekti\u011fini bildiren hadisler vard\u0131r (Eb\u00fb D\u00e2vud, Sal\u00e2t, 85). Hz. Peygamber (s.a.s.) zaman\u0131ndan g\u00fcn\u00fcm\u00fcze kadarki uygulama da b\u00f6yledir. Kad\u0131nlar, ayaklar\u0131 -tercih edilen g\u00f6r\u00fc\u015fe g\u00f6re- avret mahalli olmad\u0131\u011f\u0131ndan, topuklar\u0131ndan yukar\u0131s\u0131 a\u00e7\u0131k olmamak kayd\u0131yla \u00e7oraps\u0131z namaz k\u0131labilirler (Mer\u011f\u00een\u00e2n\u00ee, el-Hidaye, I, 43).<\/p>\n

Be\u015f vakit namaz hangi vakitlerde k\u0131l\u0131n\u0131r?
\nSabah namaz\u0131n\u0131n vakti: Tan yerinin a\u011farmas\u0131 demek olan ikin\u00acci fecrin do\u011fmas\u0131ndan ba\u015flayarak g\u00fcne\u015fin do\u011fmas\u0131na kadar devam eder. Cibril\u2019in Peygamber Efendimize imaml\u0131k yapt\u0131\u011f\u0131n\u0131 anlatan rivayette Cibril, sabah namaz\u0131n\u0131 bir g\u00fcn tan yeri a\u011fard\u0131\u011f\u0131nda, ertesi g\u00fcn ise ortal\u0131k tamamen a\u011far\u0131p g\u00fcne\u015f do\u011fmak \u00fczereyken k\u0131ld\u0131rm\u0131\u015f ve sonra: \u201cBu iki vaktin aras\u0131, senin ve senin \u00fcmmetin i\u00e7in sabah namaz\u0131n\u0131n vaktidir\u201d demi\u015ftir (Tirmiz\u00ee, Sal\u00e2t, 154).
\nSabah namaz\u0131nda ortal\u0131\u011f\u0131n ayd\u0131nlanmas\u0131n\u0131 beklemek m\u00fcstahapt\u0131r. Zira Peygamber Efendimiz \u201cSabah namaz\u0131n\u0131 g\u00fcn ayd\u0131nlan\u0131nca k\u0131l\u0131n\u201d buyurmu\u015ftur (Tirmiz\u00ee, Salat, 154; Zeyla\u00ee, Tebyin\u00fc\u2019l-hakaik, I, 387).
\n\u00d6\u011fle Namaz\u0131n\u0131n Vakti: G\u00fcne\u015fin tepe noktas\u0131ndan bat\u0131ya do\u011fru kaymas\u0131yla (zeval ile) ba\u015flar. Kur\u2019an-\u0131 Kerim\u2019de, \u201cG\u00fcne\u015fin zevalinden gecenin karanl\u0131\u011f\u0131na kadar namaz\u0131 k\u0131l. Bir de sabah namaz\u0131n\u0131 k\u0131l. \u00c7\u00fcnk\u00fc sabah namaz\u0131 \u015fahitlidir.\u201d (\u0130sr\u00e2, 17\/78) buyrularak \u00f6\u011fle namaz\u0131 vaktinin ba\u015flang\u0131c\u0131 olan zeval vakti a\u00e7\u0131k\u00e7a ifade edilmi\u015ftir. Ayn\u0131 \u00f6l\u00e7\u00fc, yukar\u0131da ge\u00e7en Cibril\u2019in Hz. Peygamber\u2019e namaz k\u0131ld\u0131rmas\u0131n\u0131 anlatan hadisin devam\u0131nda da ortaya konmu\u015ftur.
\n\u00d6\u011flenin vakti, Eb\u00fb Hanife\u2019ye g\u00f6re g\u00fcne\u015f tam tepedeyken e\u015fyan\u0131n yere d\u00fc\u015fen g\u00f6lge uzunlu\u011fu (fey-i zev\u00e2l) hari\u00e7, her \u015feyin g\u00f6lgesi kendisinin iki misline ula\u015faca\u011f\u0131 zamana kadar devam eder. \u0130mam Ebu Yusuf ve \u0130mam Muhammed ile di\u011fer \u00fc\u00e7 mezhebin imam\u0131na g\u00f6re \u00f6\u011fle namaz\u0131n\u0131n vakti e\u015fyan\u0131n g\u00f6lgesi, \u2018fey-i zeval\u2019 hari\u00e7 kendisinin bir kat\u0131 olmas\u0131 ile sona erer. \u00d6\u011fle vaktinin sona erdi\u011fi zaman konusunda Ebu Hanife\u2019nin delili, \u201c\u00d6\u011fle namaz\u0131n\u0131 hava serinle\u015fti\u011fi vakte b\u0131rak\u0131n\u2026\u201d hadisidir (Buh\u00e2r\u00ee, Mevakit, 8; Tirmiz\u00ee, Namaz, 5). Di\u011fer \u0130mamlar\u0131n delili ise Cibril\u2019in ikindi na\u00acmaz\u0131n\u0131 birinci g\u00fcnde kendilerinin i\u015faret ettikleri vakitte k\u0131ld\u0131rm\u0131\u015f olmas\u0131d\u0131r. (Zeyla\u00ee, Tebyin\u00fc\u2019l-Hakaik, I, 379-380; Nevev\u00ee, el-Mecmu, III, 18; \u0130bn Kudame, el-Mu\u011fn\u00ee, I, 415).
\n\u0130kindi Namaz\u0131n\u0131n Vakti: \u0130kindi namaz\u0131 vaktinin ba\u015flang\u0131c\u0131, \u00f6\u011flen namaz\u0131 vaktinin sona ermesine ba\u011fl\u0131 oldu\u011fu i\u00e7in, \u00f6\u011fle namaz\u0131n\u0131n sona ermesi konusundaki g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131 ikindi vaktinin ba\u015flamas\u0131na da yans\u0131m\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla \u0130mam Ebu Yusuf ile \u0130mam Muhammed ve di\u011fer mezhep imamlar\u0131na g\u00f6re \u00f6\u011fle vakti her \u015feyin g\u00f6lgesi \u2018fey-i zeval\u2019 hari\u00e7 kendisinin bir misli oldu\u011fu zaman biter ve ikindi namaz\u0131n\u0131n vakti ba\u015flar. Buna asr-\u0131 evvel (ikindi namaz\u0131n\u0131n ilk vakti) denir. Ebu Hanife\u2019ye g\u00f6re ise \u00f6\u011fle vaktinin biti\u015fi her \u015feyin g\u00f6lgesi \u201cfey-i zeval\u201d hari\u00e7 kendisinin iki misli oldu\u011fu zaman biter ve ikindi namaz\u0131n\u0131n vakti ba\u015flar. Buna asr-\u0131 s\u00e2n\u00ee (ikindi namaz\u0131n\u0131n ikinci vakti) denir. Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 takviminde asr-\u0131 evvel uygulamas\u0131 esas al\u0131nmaktad\u0131r.
\n\u0130kindi namaz\u0131n\u0131n vakti, Hanefi mezhebine g\u00f6re g\u00fcne\u015f bat\u0131ncaya kadar devam eder. Peygamber Efendimiz: \u201cKim ki ikindi namaz\u0131ndan bir rek\u00e2ta g\u00fcne\u015f batmadan yeti\u00ac\u015firse ikindi namaz\u0131na yeti\u015fmi\u015f olur\u201d (Muvatta, Sal\u00e2t, 35; Ahmed, M\u00fcsned, XVI, 37, 9954) buyurmu\u015ftur. \u015eafii mezhebine g\u00f6re ikindi namaz\u0131n\u0131n vakti, kendi i\u00e7inde \u2018ihtiyar\u00ee vakit\u2019 ve \u2018zaruri vakit\u2019 olmak \u00fczere iki k\u0131sma ayr\u0131l\u0131r: Her \u015feyin g\u00f6lgesi iki misline \u00e7\u0131kt\u0131\u011f\u0131 zamana kadar ihtiyari vakittir. Bir \u00f6z\u00fcr yok iken bu ihtiyari vakti ge\u00e7irmek caiz de\u011fildir. Zaruri vakit ise bundan sonra g\u00fcne\u015fin batmas\u0131na kadarki vakittir. G\u00fcne\u015fin bat\u0131\u015f\u0131ndan \u00f6nce bir rek\u00e2t da olsa k\u0131labilen kimse ikindi namaz\u0131n\u0131 k\u0131lm\u0131\u015f olur (Nevev\u00ee, el-Mecm\u00fb\u2019, III, 28; \u0130bn Kudame, el-Mu\u011fn\u00ee, I, 418-420).
\nAk\u015fam Namaz\u0131n\u0131n Vakti: Ebu Hanife\u2019ye g\u00f6re g\u00fcne\u015fin batmas\u0131 ile ba\u015flay\u0131p g\u00fcne\u015fin ba\u00act\u0131\u015f\u0131ndan sonra ufukta kalan ayd\u0131nl\u0131k kayboluncaya kadar devam eder. Hz. Peygamber (s.a.s.), \u201cAk\u015fam namaz\u0131 vaktinin ba\u015flang\u0131c\u0131 g\u00fcne\u015fin bat\u0131\u015f\u0131, sonu da ufuk\u00actaki ayd\u0131nl\u0131\u011f\u0131n kaybolu\u015fudur\u201d buyurmu\u015ftur (Muvatta, Vuk\u00fbt, 23; Darekutn\u00ee, Sal\u00e2t, S\u0131fatu\u2019l-Ma\u011frib, 2). Hadisteki \u2018ayd\u0131nl\u0131k\u2019 \u0130mam Ebu Hanife\u2019ye g\u00f6re, k\u0131rm\u0131z\u0131l\u0131ktan sonraki beyazl\u0131kt\u0131r. Ebu Hanife delil olarak, \u201cAk\u015fam namaz\u0131 vaktinin sonu ufkun karard\u0131\u011f\u0131 vakittir\u201d (Ahmed b. Hanbel, M\u00fcsned, XI, 570, 6993) hadisine dayanm\u0131\u015ft\u0131r. \u0130mam Ebu Yusuf ve \u0130mam Muhammed\u2019e g\u00f6re ise ak\u015fam\u0131n son vakti, g\u00fcne\u015fin bat\u0131\u015f\u0131ndan sonraki k\u0131z\u0131ll\u0131k gidinceye kadar devam eder. Zira hadisteki \u2018ayd\u0131nl\u0131k\u2019 g\u00fcne\u015fin bat\u0131\u015f\u0131ndan sonraki k\u0131z\u0131ll\u0131kt\u0131r. \u00c7\u00fcnk\u00fc Hz. Peygamber (s.a.s.): \u201cAyd\u0131nl\u0131k k\u0131z\u0131ll\u0131kt\u0131r. O kaybo-lunca namaz vacip olur\u201d buyurmu\u015ftur (Muvatta, Vuk\u00fbt, 23; Darekutn\u00ee, Sal\u00e2t, S\u0131fatu\u2019l-Ma\u011frib, 2; Zeyla\u00ee, Nasbu\u2019r-Raye, I 233).
\nYats\u0131 Namaz\u0131n\u0131n Vakti: G\u00fcne\u015fin bat\u0131\u015f\u0131ndan sonraki ayd\u0131nl\u0131\u011f\u0131n kaybolmas\u0131ndan, yani ak\u015fam namaz\u0131 vaktinin sona ermesinden ba\u015flayarak tan yeri a\u011farmas\u0131na kadar devam eder. Peygamber Efendimiz: \u201cYats\u0131 namaz\u0131n\u0131n vakti tan yerinin a\u011farmas\u0131yla sona erer\u201d buyurmu\u015ftur (Malik, Muvatta, III, 575; Zeyla\u00ee, Tebyin\u00fc\u2019l-Hakaik, I, 387).
\n\u015eafi\u00ee mezhebine g\u00f6re yats\u0131 namaz\u0131n\u0131n vakti \u015fafa\u011f\u0131n (g\u00fcne\u015fin bat\u0131\u015f\u0131ndan sonraki ayd\u0131nl\u0131\u011f\u0131n) kaybolmas\u0131yla ba\u015flar, tan yeri a\u011farmas\u0131na kadar devam eder. Ancak bu mezhebe g\u00f6re yats\u0131 namaz\u0131n\u0131n vakti kendi i\u00e7inde \u201ctercih edilen vakit\u201d ve \u201cmekruh vakit\u201d olmak \u00fczere iki k\u0131sma ayr\u0131l\u0131r. Tercih edilen vakit, yats\u0131 namaz\u0131n\u0131n \u00f6ncelikli olarak k\u0131l\u0131naca\u011f\u0131, gecenin ilk \u00fc\u00e7te bir vaktidir. Bundan sonra fecre kadarki vakit ise mekruh vakittir. Bu vakitte yats\u0131 namaz\u0131n\u0131 k\u0131lmak sahih ise de mekruhtur (Nevev\u00ee, el-Mecmu\u2019, III, 40).
\nVitir Namaz\u0131n\u0131n Vakti: Yats\u0131 namaz\u0131 k\u0131l\u0131nd\u0131ktan sonra ba\u015f\u00aclayarak tan yeri a\u011far\u0131ncaya kadar s\u00fcrer. Peygamber Efendimiz, \u201cVitir namaz\u0131n\u0131 yats\u0131 namaz\u0131 ile tan yerinin a\u011farmas\u0131 aras\u0131nda k\u0131\u00acl\u0131n\u201d buyurmu\u015ftur (Malik, Muvatta\u2019, Salat, 79; Tirmiz\u00ee, Vitr, 452; \u0130bn\u00fc\u2019l-H\u00fcmam, Fethu\u2019l-Kadir, I, 224).<\/p>\n

Namazda s\u00fbrelerin t\u00fcrk\u00e7e tercemesi okunabilir mi?
\nNamazda s\u00fbrelerin T\u00fcrk\u00e7e terc\u00fcmesinin okunmas\u0131 caiz de\u011fildir. Konu ile ilgili olarak, Din \u0130\u015fleri Y\u00fcksek Kurulu\u2019nun 04. 12. 1997 tarihinde ald\u0131\u011f\u0131 103 no\u2019lu kararda \u015f\u00f6yle denilmektedir:
\nKur\u2019an-\u0131 Kerim\u2019in namazda T\u00fcrk\u00e7e terc\u00fcmesinin okunmas\u0131na gelince:
\nKur\u2019an-\u0131 Kerim\u2019de \u201cKur\u2019an\u2019dan kolay\u0131n\u0131za geleni okuyun\u201d (M\u00fczzemmil, 73\/20) buyruldu\u011fu gibi, Hz. Peygamber (s.a.s.) de b\u00fct\u00fcn namazlarda Kur\u2019an-\u0131 Kerim okumu\u015f ve namaz k\u0131lmay\u0131 iyi bilmeyen bir sahabiye namaz k\u0131lmay\u0131 tarif ederken \u201c…sonra Kur\u2019an\u2019dan haf\u0131zanda bulunanlardan kolay\u0131na geleni oku.\u201d (M\u00fcslim, Sal\u00e2t, 45) buyurmu\u015ftur. Bu itibarla namazda k\u0131raat yani Kur\u2019an okumak, Kitap, S\u00fcnnet ve \u0130cma ile sabit bir farzd\u0131r.
\nBilindi\u011fi \u00fczere Kur\u2019an, Cen\u00e2b-\u0131 Hakk\u2019\u0131n Hz. Muhammed (s.a.s.)\u2019e Cebrail arac\u0131l\u0131\u011f\u0131 ile indirdi\u011fi manaya delalet eden elfaz\u0131n (nazm-\u0131 m\u00fcnzel\u2019in) ismidir. Sadece mana olarak de\u011fil, Res\u00fcl\u00fcllah (s.a.s.)\u2019in kalbine elfaz\u0131 ile indirilmi\u015ftir. Bu itibarla bu elfazdan anla\u015f\u0131lan ve ba\u015fka laf\u0131zlarla (s\u00f6zlerle) ifade edilen mana Kur\u2019an de\u011fildir. \u00c7\u00fcnk\u00fc indirildi\u011fi elfaz\u0131n d\u0131\u015f\u0131nda, hatta Arap\u00e7a bile olsa, ba\u015fka s\u00f6zlerle ifade edilen mana Cen\u00e2b-\u0131 Hakk\u2019\u0131n kelam\u0131 de\u011fil, m\u00fctercimin ondan anlad\u0131\u011f\u0131 yorumdur. Oysa Kur\u2019an kavram\u0131n\u0131n i\u00e7eri\u011finde, sadece mana de\u011fil, bir r\u00fckn\u00fc olarak onun elfaz\u0131 da vard\u0131r. Nitekim:
\n\u201c\u015e\u00fcphesiz O, \u00e2lemlerin Rabbi taraf\u0131ndan indirilmi\u015ftir. Onu Ruhu\u2019l-emin (Cebrail), uyar\u0131c\u0131lardan olas\u0131n diye, senin kalbine apa\u00e7\u0131k Arap diliyle indirdi.\u201d (\u015euar\u00e2, 26\/192-195)
\n\u201cB\u00f6ylece biz onu Arap\u00e7a bir Kur\u2019an olarak indirdik.\u201d (T\u00e2-H\u00e2, 20\/113)
\n\u201cKorunsunlar diye dosdo\u011fru Arap\u00e7a bir Kur\u2019an indirdik.\u201d (Z\u00fcmer, 39\/28)
\n\u201cBu bilen bir toplum i\u00e7in, ayetleri Arap\u00e7a bir Kur\u2019an olmak \u00fczere ayr\u0131nt\u0131l\u0131 olarak a\u00e7\u0131klanm\u0131\u015f bir kitapt\u0131r.\u201d (Fussilet, 41\/3) gibi tam on ayr\u0131 yerde (Yusuf, 12\/2; Ra\u2019d, 13\/37; Nahl, 16\/103; \u015eura, 42\/7; Zuhruf, 43\/3; Ahkaf, 46\/12) nazm-\u0131 m\u00fcnzel\u2019in Arap\u00e7a oldu\u011funu ifade eden ayetlerden, sadece manan\u0131n de\u011fil, elfaz\u0131n\u0131n da Kur\u2019an kavram\u0131n\u0131n i\u00e7eri\u011fine d\u00e2hil oldu\u011fu a\u00e7\u0131k ve kesin bir \u015fekilde anla\u015f\u0131lmaktad\u0131r. Bu sebepledir ki, terc\u00fcmesine Kur\u2019an denilemeyece\u011fi ve terc\u00fcmesinin Kur\u2019an h\u00fckm\u00fcnde olmad\u0131\u011f\u0131 konusunda \u0130slam \u00e2limleri g\u00f6r\u00fc\u015f birli\u011fi i\u00e7indedir.
\nBilindi\u011fi \u00fczere terc\u00fcme, bir s\u00f6z\u00fcn anlam\u0131n\u0131 ba\u015fka bir dilde dengi bir s\u00f6zle aynen ifade etmek demektir. Oysa her dilin, ba\u015fka dillerde bulunmayan (kendine ait) ifade, \u00fcslup ve anlat\u0131m \u00f6zellikleri vard\u0131r. Bu y\u00fczden, edeb\u00ee ve hiss\u00ee y\u00f6n\u00fc bulunmayan baz\u0131 kuru ifadeler d\u0131\u015f\u0131nda, hi\u00e7bir terc\u00fcme asl\u0131n\u0131n yerini tutamaz ve hi\u00e7bir terc\u00fcme de her bak\u0131mdan asl\u0131na tam bir uygunluk sa\u011flanamaz. O halde, Kur\u2019an-\u0131 Kerim gibi, ilah\u00ee bela\u011fat ve i\u2019caz\u0131 haiz bir kitab\u0131n asl\u0131 ile terc\u00fcmesi aras\u0131ndaki fark, yaratan ile yarat\u0131lan aras\u0131ndaki fark kadar b\u00fcy\u00fckt\u00fcr. \u00c7\u00fcnk\u00fc biri Yaratan Y\u00fcce Allah\u2019\u0131n kelam\u0131; di\u011feri ise yarat\u0131lan kulun aciz beyan\u0131. Hi\u00e7 b\u00f6ylesi bir terc\u00fcmenin, Allah kelam\u0131n\u0131n yerine konulmas\u0131 ve ayn\u0131 h\u00fck\u00fcmde tutulmas\u0131 m\u00fcmk\u00fcn olur mu?
\nKald\u0131 ki, \u0130slam dini evrensel bir dindir. De\u011fi\u015fik dilleri konu\u015fan b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n ibadette ortak bir dili kullanmalar\u0131 onun evrensel olu\u015funun bir gere\u011fidir.
\nHerkesin konu\u015ftu\u011fu dil ile ibadet yapmaya kalk\u0131\u015fmas\u0131, Peygamberimiz (s.a.s.)\u2019in\u00f6\u011fretti\u011fi ve bug\u00fcne kadar uygulana gelen \u015fekle ters d\u00fc\u015fece\u011fi gibi i\u00e7inden \u00e7\u0131k\u0131lmaz bir tak\u0131m tart\u0131\u015fmalara da yol a\u00e7aca\u011f\u0131 muhakkakt\u0131r. Konuya \u00fclkemiz a\u00e7\u0131s\u0131ndan bakt\u0131\u011f\u0131m\u0131zda ise b\u00f6yle bir uygulaman\u0131n d\u0131\u015far\u0131da T\u00fcrkiye aleyhinde, i\u00e7erde ise Devlet aleyhinde bir malzeme olarak kullan\u0131laca\u011f\u0131, vatanda\u015flar\u0131n birlik ve beraberli\u011fini zedeleyece\u011fi, sonu\u00e7 olarak bir tak\u0131m huzursuzluklara sebebiyet verece\u011fi dikkatten uzak tutulmamal\u0131d\u0131r.
\nDi\u011fer taraftan, y\u00fczleri a\u015fan terc\u00fcme ve meal aras\u0131ndan din ve vicdan h\u00fcrriyetini zedelemeden, \u00fczerinde birlik sa\u011flanacak birisinin namazda okunmak \u00fczere se\u00e7ilmesi ve bunu herkesin benimsemesi m\u00fcmk\u00fcn g\u00f6r\u00fclmemektedir.
\nT\u00fcrk\u00e7e namaz ile T\u00fcrk\u00e7e dua birbirine kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. \u00c7\u00fcnk\u00fc dua kulun Allah\u2019tan istekte bulunmas\u0131d\u0131r. Bunun ise herkesin konu\u015ftu\u011fu dil ile yap\u0131lmas\u0131ndan daha tabii bir \u015fey olamaz ve zaten genelde de \u00fclkemizde T\u00fcrk\u00e7e dua yap\u0131lmaktad\u0131r.
\nDi\u011fer taraftan, Kur\u2019an-\u0131 Kerim\u2019in en \u00f6nemli \u00f6zelliklerinden biri de i\u2019cazd\u0131r. Bir benzerinin ortaya konulmas\u0131 konusunda, Kur\u2019an b\u00fct\u00fcn insanl\u0131\u011fa meydan okumu\u015ftur. Bu i\u2019caz\u0131n sadece anlamda oldu\u011fu s\u00f6ylenemez. Aksine, \u201conun Allah kat\u0131ndan indirildi\u011finde \u015f\u00fcpheniz varsa, haydi bir benzerini ortaya koyun\u201d anlam\u0131ndaki tehaddi (meydan okuma) ayetlerinden (Bakara, 2\/23-24; Yunus, 10\/37-38; Hud, 11\/13; \u0130sra, 17\/88; Tur, 52\/33-34) bu \u00f6zelli\u011fin daha \u00e7ok laf\u0131zla ilgili oldu\u011fu anla\u015f\u0131lmaktad\u0131r.
\nAyr\u0131ca bir benzerini ortaya koymak i\u00e7in, insanlar ve cinler bir araya toplan\u0131p birbirlerine destek olsalar bile bunu ba\u015faramayacaklar\u0131n\u0131 ifade eden ayet-i kerime (\u0130sra, 17\/88)\u2019den de, Kur\u2019an\u2019\u0131n bir benzerinin yap\u0131lamayaca\u011f\u0131 ve bu itibarla terc\u00fcmesinin Kel\u00e2mullah say\u0131lamayaca\u011f\u0131, o h\u00fck\u00fcmde tutulamayaca\u011f\u0131 ve dolay\u0131s\u0131yla namazda terc\u00fcmesinin okunamayaca\u011f\u0131 a\u00e7\u0131k\u00e7a anla\u015f\u0131lmaktad\u0131r. Nitekim, 1926 y\u0131l\u0131nda \u0130stanbul G\u00f6ztepe Camii \u0130mam-Hatibi Cemal Efendi\u2019nin Cuma namaz\u0131nda Kur\u2019an-\u0131 Kerim\u2019in T\u00fcrk\u00e7e terc\u00fcmesini okumas\u0131yla ilgili olarak \u0130stanbul M\u00fcft\u00fcl\u00fc\u011f\u00fcn\u00fcn 20 Mart 1926 tarih ve 92-93 say\u0131l\u0131 yaz\u0131s\u0131 \u00fczerine, alt\u0131nda Atat\u00fcrk taraf\u0131ndan g\u00f6reve getirilen ilk Diyanet \u0130\u015fleri Reisi R\u0131fat B\u00f6rek\u00e7i\u2019nin imzas\u0131 bulunan 9 Ramazan 1324\/23 Mart 1926 tarih ve 743 numaral\u0131 M\u00fc\u015favere Hey\u2019eti karar\u0131nda:
\n\u201cNamazda k\u0131raet-i Kur\u2019an bi\u2019l-icma farz ve Kur\u2019an\u2019\u0131n hangi bir l\u00fcgat ile tercemesine Kur\u2019an itlak\u0131 kezalik bi\u2019l-icma gayr-\u0131 caiz ve namazda k\u0131raet-i Kur\u2019an mahallinde terceme-i Kur\u2019an\u2019\u0131n adem-i cevaz\u0131 da bi\u2019l-umum mezahib fukahas\u0131n\u0131n icma\u0131 ile sabit oldu\u011fundan, hilaf\u0131na m\u00fccaseret, namaz\u0131 vaz\u2019-\u0131 \u015fer\u2019isinden ta\u011fyir ve emr-i dini istihfaf ve mel\u2019abe \u015fekline vaz\u2019\u0131 mutazamm\u0131n oldu\u011fu gibi, beyne\u2019l-m\u00fcslimin iftirak ve ihtilafa ve memlekette fitne h\u00fbdusuna b\u00e2is olaca\u011f\u0131ndan, fiil-i mezbure mecasereti sabit olan merkum Cemal Efendinin uhdesindeki vezaif-i ilmiye ve diniyenin ref\u2019i, emr-i zaruri halini alm\u0131\u015f olmakla ol vechile tebligat icras\u0131…\u201d denilmi\u015ftir.
\n\u015e\u00fcphesiz bir M\u00fcsl\u00fcman\u0131n en az\u0131ndan namazda okudu\u011fu Kur\u2019an-\u0131 Kerim metinlerinin anlamlar\u0131n\u0131 bilmesi ve namazda bunlar\u0131 anlayarak ve duyarak okumas\u0131 son derece \u00f6nemlidir ve bu zor da de\u011fildir. Ancak manas\u0131n\u0131 anlamak, onun hidayetinden faydalanmak ve Y\u00fcce Rabbimizin emir, yasak ve \u00f6\u011f\u00fctlerinin neler oldu\u011funu \u00f6\u011frenmek i\u00e7in Kur\u2019an-\u0131 Kerim\u2019i terc\u00fcme etmenin ve bu maksatla meal, terc\u00fcme ve tefsirlerini okuman\u0131n h\u00fckm\u00fc ba\u015fka; bu terc\u00fcmeleri Kur\u2019an yerine koyman\u0131n ve Kur\u2019an h\u00fckm\u00fcnde tutman\u0131n h\u00fckm\u00fc yine ba\u015fkad\u0131r.
\nNamazda ve ibadet olarak Kur\u2019an-\u0131 Kerim asli laf\u0131zlar\u0131 ile okunur. Y\u00fcce Rabbimizin bize olan \u00f6\u011f\u00fct, buyruk ve yasaklar\u0131n\u0131 \u00f6\u011frenmek, onun ir\u015fad\u0131ndan yararlanmak maksad\u0131yla ise, terc\u00fcme, meal ve a\u00e7\u0131klamalar\u0131 okunur. Bu maksatla Kur\u2019an-\u0131 Kerim\u2019in terc\u00fcme, meal ve a\u00e7\u0131klamalar\u0131n\u0131 okumak da \u00e7ok sevapt\u0131r ve genel anlam\u0131 ile ibadettir.<\/p>\n

Namazda dudaklar hi\u00e7 k\u0131p\u0131rdat\u0131lmadan yap\u0131lan k\u0131raat ile k\u0131raat \u015fart\u0131 ger\u00e7ekle\u015fmi\u015f olur mu?
\nKonu\u015fabilen ki\u015finin namazda Fatiha ve di\u011fer sureleri, dili k\u0131p\u0131rdatmaks\u0131z\u0131n ve ses \u00e7\u0131kartmaks\u0131z\u0131n zihinden tekrarlamas\u0131 okuma (k\u0131raat) say\u0131lmaz. B\u00f6yle yapmakla namaz\u0131n r\u00fckn\u00fc olan k\u0131raat yerine getirilmi\u015f olmaz. Ki\u015finin kendi duyabilece\u011fi bir sesle, f\u0131s\u0131ldar gibi, harfleri yerlerinden \u00e7\u0131kartarak ve e\u011fer yan\u0131nda ba\u015fkalar\u0131 varsa onlar\u0131 rahats\u0131z etmeyecek bir \u015fekilde okumas\u0131 gerekir (Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye, I, 54).<\/p>\n

Vitir namaz\u0131 nedir, nas\u0131l k\u0131l\u0131n\u0131r?
\nVitir namaz\u0131, yats\u0131 namaz\u0131ndan sonra k\u0131l\u0131nan \u00fc\u00e7 rek\u00e2tl\u0131 vacip bir namazd\u0131r. Vitir namaz\u0131n\u0131n her rek\u00e2t\u0131nda Fatiha ve ard\u0131ndan bir sure ya da birka\u00e7 ayet okunur. \u0130kinci rek\u00e2t\u0131n sonunda oturularak sadece tahiyy\u00e2t duas\u0131 okunur. \u00dc\u00e7\u00fcnc\u00fc rek\u00e2tta k\u0131raat tamamland\u0131ktan (Fatiha ve ard\u0131ndan bir sure ya da birka\u00e7 ayet okunduktan) sonra eller kulaklara kadar kald\u0131r\u0131larak tekbir al\u0131n\u0131r ve kunut dualar\u0131 okunur. Vacib olan bu namaz yats\u0131 namaz\u0131 k\u0131l\u0131nd\u0131ktan sonra sabah namaz\u0131n\u0131n vakti girinceye kadar her hangi bir zamanda k\u0131l\u0131nabilir. Uyanabilecek olan kimsenin vitir namaz\u0131n\u0131 gecenin sonunda, yani imsak vaktinden bir m\u00fcddet \u00f6nce k\u0131lmas\u0131 daha faziletlidir (M\u00fcslim, M\u00fcsafir\u00een 162; Tirmiz\u00ee, Sal\u00e2t, 334). Ancak uyanamayaca\u011f\u0131 endi\u015fesinde bulunan kimse yats\u0131dan hemen sonra da k\u0131labilir.
\nVaktinde k\u0131l\u0131namayana vitir namaz\u0131n\u0131n daha sonra kaza edilmesi vaciptir (\u0130bn\u00fc\u2019l-H\u00fcm\u00e2m, Fethu\u2019l-Kad\u00eer, I, 300-303).
\nDi\u011fer mezheplere g\u00f6re vitir namaz\u0131 k\u0131lmak s\u00fcnnettir (\u0130bn Kud\u00e2me, el-Mu\u011fn\u00ee, II, 160-161).<\/p>\n

Ka\u00e7 vakit namaz vard\u0131r?
\n\u0130sl\u00e2m\u2019\u0131n be\u015f temel esas\u0131ndan biri olan namaz, g\u00fcn\u00fcn belli zaman dilimleri i\u00e7erisinde yerine getirilmesi gereken bir farzd\u0131r. Vakit, namaz\u0131n \u015fartlar\u0131ndan birisidir ve edas\u0131n\u0131n farz olmas\u0131n\u0131n sebebidir. Kur\u2019an\u2019da, \u201c\u015e\u00fcphesiz namaz, m\u00fc\u2019minlere belli vakitlerde eda edilmek \u00fczere farz k\u0131l\u0131nd\u0131\u201d (Nisa 4\/104) buyurulmaktad\u0131r. Belirli \u015fartlar\u0131 ta\u015f\u0131yan M\u00fcsl\u00fcmanlara g\u00fcnde be\u015f vakit namaz\u0131n farziyeti Kitap, s\u00fcnnet ve icma ile sabittir. Be\u015f vakit namaz\u0131n eda edilece\u011fi vakitlere ve ne \u015fekilde eda edilece\u011fine Kur\u2019an-\u0131 Kerim\u2019in bir k\u0131s\u0131m ayetlerinde m\u00fccmel olarak i\u015faret olunmu\u015f, bu i\u015faretler Hz. Peygamber (s.a.s.)\u2019in s\u00f6zl\u00fc ve fiili s\u00fcnnetiyle a\u00e7\u0131kl\u0131k kazanm\u0131\u015ft\u0131r. Bilindi\u011fi \u00fczere Kur\u2019an-\u0131 Kerim\u2019deki m\u00fccmel emir ve h\u00fck\u00fcmleri a\u00e7\u0131klama yetkisi, onu insanlara tebli\u011fle g\u00f6revli olan Hz. Peygamber (s.a.s.)\u2019e aittir. O, namaz\u0131 bizzat k\u0131larak ve M\u00fcsl\u00fcmanlara imam olup k\u0131ld\u0131rarak nas\u0131l k\u0131l\u0131naca\u011f\u0131n\u0131 \u00f6\u011fretti\u011fi gibi bunlar\u0131n vakitlerini de g\u00f6stermi\u015ftir. Gerek k\u0131l\u0131n\u0131\u015f \u015fekli, gerek vakitleri ile ilgili bu uygulama amel\u00ee tevat\u00fcr olarak g\u00fcn\u00fcm\u00fcze kadar devam etmi\u015ftir.
\nCebr\u00e2il, Hz. Peygamber\u2019e gelerek namaz\u0131 bir defa ilk vakitlerinde, bir defa da son vakitlerinde k\u0131ld\u0131rarak namaz\u0131n vakitlerini g\u00f6stermi\u015f, Hz. Peygamber (s.a.s.) de bunlar\u0131 ashab\u0131na bildirimi\u015ftir (Buh\u00e2r\u00ee, Mevakit, 1, Tirmiz\u00ee, Sal\u00e2t, 1). Asr-\u0131 saadetten g\u00fcn\u00fcm\u00fcze kadar da, Hz. Peygamber (s.a.s.)\u2019in g\u00f6sterdi\u011fi gibi be\u015f vakit olarak k\u0131l\u0131nm\u0131\u015ft\u0131r. Di\u011fer taraftan, namazla ilgili Kur\u2019an ayetleri bir b\u00fct\u00fcn olarak ele al\u0131nd\u0131\u011f\u0131nda, namaz\u0131n be\u015f vakit oldu\u011fu a\u00e7\u0131k\u00e7a anla\u015f\u0131l\u0131r (Bakara 2\/238; \u0130sr\u00e2 17\/78; R\u00fbm 30\/17-18).<\/p>\n

Farz namazlarla birlikte k\u0131l\u0131nan s\u00fcnnet namazlar\u0131n dayana\u011f\u0131 nedir? K\u0131lmak gerekli midir?
\nHz. Peygamber (s.a.s.), bizzat kendisi farz namazlarla birlikte, onlara biti\u015fik olan s\u00fcnnet namazlar\u0131 da k\u0131lm\u0131\u015f ve \u00fcmmetine de k\u0131lmalar\u0131n\u0131 tavsiye etmi\u015ftir.
\nBir hadislerinde: \u201cHer g\u00fcn sabah namaz\u0131ndan \u00f6nce iki, \u00f6\u011fleden \u00f6nce d\u00f6rt, sonra iki, ak\u015famdan sonra iki ve yats\u0131dan sonra iki olmak \u00fczere 12 rek\u00e2t nafile namaz k\u0131lmaya devam eden ki\u015fiye, y\u00fcce Allah cennette bir k\u00f6\u015fk in\u015fa eder.\u201d (M\u00fcslim, Sal\u00e2t\u00fc\u2019l-M\u00fcs\u00e2fir\u00een, 101) buyurmu\u015ftur. \u0130kindi namaz\u0131 ile ilgili olarak da \u201c\u0130kindiden \u00f6nce d\u00f6rt rek\u00e2t namaz k\u0131lana Allah merhamet etsin\u201d (Eb\u00fb D\u00e2v\u00fbd, Tatavvu 8) demi\u015ftir.
\nBir ba\u015fka hadislerinde de: \u201cK\u0131yamet g\u00fcn\u00fcnde kulun ilk hesaba \u00e7ekilece\u011fi \u015fey farz namazd\u0131r. E\u011fer bu namaz\u0131 tam olarak yerine getirmi\u015fse ne g\u00fczel. Aksi halde \u015f\u00f6yle denilir: Bak\u0131n bakal\u0131m, bunun nafile namaz\u0131 var m\u0131d\u0131r? E\u011fer nafile namazlar\u0131 varsa, farzlar\u0131n eksi\u011fi bu nafilelerle tamamlan\u0131r. Sonra di\u011fer farzlar i\u00e7in de ayn\u0131 \u015feyler yap\u0131l\u0131r.\u201d (Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 145; Tirmiz\u00ee, Sal\u00e2t, 188) buyurmu\u015ftur.<\/p>\n

Dar veya i\u00e7ini g\u00f6steren elbiselerle namaz k\u0131l\u0131nabilir mi?
\nKad\u0131nlar\u0131n el, y\u00fcz ve ayaklar\u0131 d\u0131\u015f\u0131nda kalan b\u00fct\u00fcn bedenleri, erkeklerin de g\u00f6bekten diz kapa\u011f\u0131n\u0131n alt\u0131na kadar olan k\u0131s\u0131m avrettir. Buralar\u0131n, namazda ve namaz d\u0131\u015f\u0131nda yabanc\u0131lara kar\u015f\u0131 \u00f6rt\u00fclmesi ve giyilen elbisenin v\u00fccut hatlar\u0131n\u0131 belli edecek \u015fekilde dar, tenini g\u00f6sterecek \u015fekilde ince olmamas\u0131 gerekir (K\u00e2s\u00e2n\u00ee, Bedaiu\u2019s-San\u00e2i\u2019, IV, 297).
\nHz. Peygamber (s.a.s.): \u201cGiyinik oldu\u011fu halde \u00e7\u0131plak vaziyette olanlar\u0131n\u201d ahirette cezaland\u0131r\u0131lacaklar\u0131n\u0131 bildirmi\u015ftir (M\u00fcslim, Lib\u00e2s, 37; Ahmed b. Hanbel, M\u00fcsned, II\/355, 356, 440). Giyinik \u00e7\u0131plak olmaktan maksat, giyilen elbisenin v\u00fccut hatlar\u0131n\u0131 belli edecek \u00f6l\u00e7\u00fcde dar veya i\u00e7ini g\u00f6sterecek bi\u00e7imde \u015feffaf olmas\u0131d\u0131r.
\nBuna g\u00f6re, alt\u0131n\u0131 g\u00f6sterecek \u015feffafl\u0131ktaki elbise ile k\u0131l\u0131nan namaz sahih de\u011fildir. Dar elbise ile k\u0131l\u0131nan\u0131 ise ge\u00e7erli olmakla birlikte uygun de\u011fildir. (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, I, 274-275).<\/p>\n

Vitir namaz\u0131n\u0131n delili nedir? Mezhepler aras\u0131nda vitir namaz\u0131 hakk\u0131nda neden farkl\u0131l\u0131klar vard\u0131r?
\nVitir namaz\u0131n\u0131n dayana\u011f\u0131 Hz. Peygamber (s.a.s.)\u2019in s\u00f6zleri ve uygulamalar\u0131d\u0131r. Hz. Peygamber (s.a.s.): \u201cVitir her m\u00fcsl\u00fcman \u00fczerine bir vazifedir.\u201d (Eb\u00fb D\u00e2vud, Sal\u00e2t, 338; Nes\u00e2\u00ee, Sal\u00e2tu\u2019l-Leyl, 40) buyurmu\u015f, g\u00fcn\u00fcn k\u0131l\u0131nan son namaz\u0131n\u0131n tek (vitr) olmas\u0131n\u0131 tavsiye ve te\u015fvik etmi\u015ftir (M\u00fcslim, Sal\u00e2t\u00fc\u2019l-m\u00fcs\u00e2fir\u00een, 53). Vitrin k\u0131l\u0131nma vaktine ili\u015fkin olarak da sabah namaz\u0131n\u0131n s\u00fcnnetinden biraz \u00f6nceki vakti, yani sabah namaz\u0131 vaktinin girmesine yak\u0131n bir vakti \u00f6nermi\u015ftir (Tirmiz\u00ee, Vitr, 12; Eb\u00fb D\u00e2v\u00fbd, Vitr, 8). Bununla birlikte gece uyanamayaca\u011f\u0131ndan endi\u015fe edenlerin yatmadan \u00f6nce k\u0131labileceklerini belirtmi\u015ftir (M\u00fcslim, Sal\u00e2t\u00fc\u2019l-m\u00fcs\u00e2fir\u00een, 21).
\nVitir namaz\u0131n\u0131n Hz. Peygamber (s.a.s.)\u2019in s\u00fcnnetiyle sabit oldu\u011fu konusunda f\u0131kh\u00ee mezhepler aras\u0131nda ihtilaf olmamas\u0131na ra\u011fmen; h\u00fckm\u00fc, rek\u00e2t say\u0131s\u0131, k\u0131l\u0131nma \u015fekli ve kunut dualar\u0131yla ilgili baz\u0131 farkl\u0131lar vard\u0131r. Bu farkl\u0131l\u0131klar\u0131n temel nedeni her mezhebin esas ald\u0131\u011f\u0131 rivayetlerin farkl\u0131 olu\u015fudur. Hanef\u00ee mezhebine g\u00f6re vitir namaz\u0131, kesin ve ba\u011flay\u0131c\u0131 bir \u015fekilde ama \u201czann\u00ee\u201d delille emredildi\u011fi i\u00e7in \u201cvacip\u201d kabul edilmi\u015ftir (K\u00e2s\u00e2n\u00ee, Bedaiu\u2019s-San\u00e2i\u2019, II, 220; \u0130bn N\u00fcceym, el-Bahru\u2019r-r\u00e2ik, II, 40). Di\u011fer mezheplere g\u00f6re ise vitir, \u201cs\u00fcnnet\u201d namazlardand\u0131r (\u0130bn Kud\u00e2me, el-Mu\u011fn\u00ee, I, 402).<\/p>\n

K\u0131raatin baz\u0131 namazlarda a\u00e7\u0131k baz\u0131lar\u0131nda gizli okunmas\u0131n\u0131n sebebi nedir?
\n\u0130badetler tevk\u00eef\u00eedir. Yani gerek farz olu\u015f gerek\u00e7eleri gerekse uygulamalar\u0131n\u0131n ak\u0131lla bilinmesi m\u00fcmk\u00fcn de\u011fildir. Allah emretti\u011fi i\u00e7in ifa ve Hz. Peygamber (s.a.s.) nas\u0131l yapt\u0131ysa \u00f6yle eda edilir. Namaz da b\u00f6yledir. Hz. Peygamber (s.a.s.); \u201cBeni namaz\u0131 nas\u0131l k\u0131larken g\u00f6rd\u00fcyseniz siz de \u00f6yle k\u0131l\u0131n\u0131z.\u201d (Buh\u00e2r\u00ee, Ezan 18) buyurmu\u015ftur.
\nRas\u00fbl\u00fcllah (s.a.s.) bir g\u00fcn namaz k\u0131ld\u0131r\u0131rken a\u00e7\u0131ktan okumu\u015f, m\u00fc\u015frikler bunu i\u015fittiklerinde Ras\u00fbl\u00fcllah\u2019a (s.a.s.) eziyet ederek Kur\u2019an\u2019a, onu indirene ve getirene s\u00f6vmeye ba\u015flam\u0131\u015flard\u0131. Bunun \u00fczerine \u201cDe ki:\u201d (Rabbinizi) ister Allah diye \u00e7a\u011f\u0131r\u0131n, ister Rahman diye \u00e7a\u011f\u0131r\u0131n. Hangisiyle \u00e7a\u011f\u0131r\u0131rsan\u0131z \u00e7a\u011f\u0131r\u0131n, nihayet en g\u00fczel isimler O\u2019nundur. Namaz\u0131nda sesini pek y\u00fckseltme, \u00e7ok da k\u0131sma. \u0130kisi ortas\u0131 bir yol tut.\u201d (\u0130sra, 17\/110) anlam\u0131ndaki ayet indi (Buh\u00e2r\u00ee, Tevh\u00eed, 44; Beyhak\u00ee, es-S\u00fcnen\u00fc\u2019l-K\u00fcbr\u00e2, II, 184).
\n\u00c7o\u011fu \u00e2limler, bu \u00e2yetin, farz olan namazlardaki k\u0131r\u00e2etle ilgili oldu\u011funu; g\u00fcnd\u00fcz k\u0131l\u0131nan farz namazlarda k\u0131raatin gizli, gece k\u0131l\u0131nan farz namazlarda ise \u00e2\u015fik\u00e2r\/cehr\u00ee oldu\u011funu s\u00f6ylemi\u015flerdir (Tah\u00e2v\u00ee, Ahk\u00e2mu\u2019l-Kur\u2019an, I, 239).<\/p>\n

Ayette Allah\u2019\u0131n her yerde var oldu\u011fu belirtildi\u011fine g\u00f6re, namaz k\u0131larken neden belli bir istikamete d\u00f6n\u00fclmektedir?
\n\u0130badetlerde yap\u0131lan hareketlerin sebep ve hikmetleri bilinmeyebilir. Bunlar teabb\u00fcd\u00eedir; Allah \u00f6yle emretti\u011fi veya Hz. Peygamber \u00f6yle yapt\u0131\u011f\u0131 i\u00e7in yap\u0131l\u0131r. Bunlar\u0131n nedeni sorulmaz ve insanlar taraf\u0131ndan bilinmez (\u0130bn \u00c2bid\u00een, Reddu\u2019l-muhtar, I, 447). Buna g\u00f6re Allah Te\u00e2l\u00e2 namazda K\u00e2be istikametine y\u00f6nelmemizi emretmi\u015f, Hz. Peygamber de oraya y\u00f6nelmi\u015f ve \u201cBenim namaz k\u0131ld\u0131\u011f\u0131m\u0131 g\u00f6rd\u00fc\u011f\u00fcn\u00fcz gibi namaz k\u0131l\u0131n\u0131z\u201d buyurmu\u015ftur (\u0130bn Hibban, Sahih, Beyrut, 1414\/1993, IV, 541).
\nNamaz k\u0131larken k\u0131bleye y\u00f6nelmek namaz\u0131n farzlar\u0131ndand\u0131r. Kur\u2019an-\u0131 Kerim\u2019de \u201c\u015e\u00fcphesiz, \u00e2lemlere bereket ve hidayet kayna\u011f\u0131 olarak insanlar i\u00e7in kurulan ilk ev (m\u00e2bet), Mekke\u2019deki (K\u00e2be)dir\u201d (\u00c2l-i \u0130mr\u00e2n 3\/96); \u201c(Ey Muhammed! ) Biz senin \u00e7ok defa y\u00fcz\u00fcn\u00fc g\u00f6\u011fe do\u011fru \u00e7evirip durdu\u011funu (vahiy bekledi\u011fini) g\u00f6r\u00fcyoruz. (Merak etme) elbette seni, ho\u015fnut olaca\u011f\u0131n k\u0131bleye \u00e7evirece\u011fiz. (Bundan b\u00f6yle), y\u00fcz\u00fcn\u00fc Mescid-i Haram y\u00f6n\u00fcne \u00e7evir. (Ey M\u00fcsl\u00fcmanlar! ) Siz de nerede olursan\u0131z olun, (namazda) hep o y\u00f6ne d\u00f6n\u00fcn. \u015e\u00fcphesiz kendilerine kitap verilenler, bunun Rablerinden (gelen) bir ger\u00e7ek oldu\u011funu elbette bilirler. Allah onlar\u0131n yapt\u0131klar\u0131ndan habersiz de\u011fildir\u201d (Bakara, 2\/144) buyrulmaktad\u0131r.
\nUzakta olan ki\u015fi K\u00e2be\u2019nin bizzat kendisine de\u011fil, onun bulundu\u011fu tarafa y\u00f6nelir, y\u00fcz\u00fcn\u00fc ve y\u00f6n\u00fcn\u00fc o tarafa \u00e7evirir (Mevs\u0131l\u00ee, el-\u0130htiyar, \u0130stanbul, ts. , I, 47). Namaz\u0131n amac\u0131, kalbin m\u00e2siv\u00e2dan (Allah\u2019tan ba\u015fka her \u015feyden) ayr\u0131l\u0131p yaln\u0131zca Allah\u2019a y\u00f6nelmesidir. Elbette ki Allah herhangi bir y\u00f6nle kay\u0131tl\u0131 ve s\u0131n\u0131rl\u0131 de\u011fildir. Fakat kalbin huzur ve s\u00fck\u00fbnetini sa\u011flamak bak\u0131m\u0131ndan, namazda herkesin y\u00f6nelece\u011fi bir y\u00f6n\u00fcn tayin edilmesi, belirlenmesi gerekir. Yukar\u0131da meali verilen ayetle Peygamberimiz (s.a.s.)\u2019in fiili uygulamas\u0131 ve emirleri do\u011frultusunda k\u0131bleye y\u00f6neliyoruz. Bu emre ayk\u0131r\u0131 davrananlar\u0131n namaz\u0131 ge\u00e7erli olmaz.<\/p>\n

Namazda takke takman\u0131n h\u00fckm\u00fc nedir?
\nHz. Peygamber (s.a.s.) ve ashab-\u0131 kiram, \u0130sl\u00e2m \u00f6ncesinde oldu\u011fu gibi \u0130sl\u00e2m\u2019dan sonra da g\u00fcnl\u00fck hayatlar\u0131nda y\u00f6resel \u00f6rf ve iklim \u015fartlar\u0131 gere\u011fi ba\u015flar\u0131n\u0131 \u00f6rtm\u00fc\u015flerdir (Kenz\u00fc\u2019l-umm\u00e2l, 7\/121). Peygamberimiz (s.a.s.) g\u00fcnl\u00fck k\u0131yafeti ile namazlar\u0131n\u0131 k\u0131lm\u0131\u015f, ibadet i\u00e7in ilave baz\u0131 \u00f6zel giysiler giymemi\u015ftir. Takke \u00fczerine sar\u0131k sard\u0131\u011f\u0131 gibi, sar\u0131ks\u0131z takke ve takkesiz sar\u0131k kulland\u0131\u011f\u0131 da olmu\u015ftur (Tirmiz\u00ee, Lib\u00e2s 12, 42; \u0130bn\u00fc\u2019l-Kayy\u0131m, Z\u00e2d\u00fc\u2019l-me\u00e2d, I, 135).
\nBaz\u0131 \u00e2limler Peygamberimiz\u2019in (s.a.s.) bu uygulamalar\u0131n\u0131 g\u00f6z \u00f6n\u00fcne alarak namazda erkeklerin ba\u015f\u0131n\u0131 \u00f6rtmesini s\u00fcnnet kabul etmi\u015fler, ba\u015f a\u00e7\u0131k namaz k\u0131lman\u0131n s\u00fcnneti terk etmek oldu\u011fundan tenz\u00eehen mekruh h\u00fckm\u00fcn\u00fc alaca\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir (Mer\u00e2k\u0131\u2019l-fel\u00e2h, s. 197). Di\u011fer baz\u0131lar\u0131 ise bunu \u00f6rf gere\u011fi kabul ettiklerinden ba\u015f\u0131 a\u00e7\u0131k namaz k\u0131lmakta bir sak\u0131nca olmad\u0131\u011f\u0131n\u0131 belirtmi\u015flerdir.<\/p>\n

\u0130kindi namaz\u0131n\u0131n s\u00fcnneti ile yats\u0131 namaz\u0131n\u0131n ilk s\u00fcnnetinin birinci oturu\u015flar\u0131nda ni\u00e7in \u201csalli\u201d ve \u201cbarik\u201d ve \u00fc\u00e7\u00fcnc\u00fc rek\u00e2t\u0131n ba\u015f\u0131nda \u201cs\u00fcbhaneke\u201d dualar\u0131 okunur?
\n\u0130badetler tevkifidir yani Allah nas\u0131l emretmi\u015f, Hz. Peygamber nas\u0131l uygulam\u0131\u015f ve \u00f6\u011fretmi\u015f ise \u00f6ylece yerine getirilirler. Hz. Peygamber, \u201cBeni nas\u0131l namaz k\u0131larken g\u00f6rd\u00fc iseniz \u00f6ylece k\u0131l\u0131n\u201d (Buh\u00e2r\u00ee, Ezan, 18) buyurmu\u015ftur. Hz. Peygamber (s.a.s.), ikindi namaz\u0131n\u0131n s\u00fcnneti ile yats\u0131 namaz\u0131n\u0131n ilk s\u00fcnnetini k\u0131larken birinci ve \u00fc\u00e7\u00fcnc\u00fc rek\u00e2tlar\u0131nda S\u00fcbhaneke ve birinci oturu\u015fta da \u201cSalli\u201d ve \u201cB\u00e2rik\u201d dualar\u0131n\u0131 okumu\u015ftur.
\nBununla birlikte f\u0131kh\u00ee a\u00e7\u0131dan konu \u015f\u00f6yle a\u00e7\u0131klanabilir: \u0130kindi ile yats\u0131 namazlar\u0131n\u0131n ilk s\u00fcnnetleri, s\u00fcnnet-i gayr-i m\u00fcekkede olan s\u00fcnnetlerdendir. Bu t\u00fcr s\u00fcnnet namazlar\u0131n her iki rek\u00e2t\u0131 m\u00fcstakil bir namaz itibar edildi\u011fi i\u00e7in, ilk oturu\u015flar da son oturu\u015f konumunda olur. Bunun i\u00e7in son oturu\u015fta okunan \u201cSalli\u201d ve \u201cB\u00e2rik\u201d dualar\u0131 bu namazlar\u0131n ilk oturu\u015funda da okunur. Ayn\u0131 \u015fekilde ilk oturu\u015ftan kalkt\u0131ktan sonra ba\u015flanacak son \u201ciki rek\u00e2t\u201d da m\u00fcstakil bir namaz konumunda oldu\u011fu i\u00e7in, namaza ilk ba\u015flad\u0131\u011f\u0131nda tekbirden sonra okunan s\u00fcbhaneke duas\u0131 burada da okunur.<\/p>\n

Namazda akla d\u00fc\u015fen harici d\u00fc\u015f\u00fcnceler namaz\u0131n s\u0131hhatine engel olur mu?
\nNamaz k\u0131larken istenmeyen d\u00fc\u015f\u00fcncelerin akla gelmesi, \u00e7o\u011fu insan\u0131n kar\u015f\u0131la\u015ft\u0131\u011f\u0131 bir durumdur. Elde olmaks\u0131z\u0131n insan\u0131n zihnine do\u011fan bu t\u00fcr d\u00fc\u015f\u00fcnceler namaz\u0131 bozmaz (\u015eevk\u00e2n\u00ee, Neyl\u00fc\u2019l-evt\u00e2r, II, 392). Ancak ki\u015finin bu t\u00fcr d\u00fc\u015f\u00fcncelerden s\u0131yr\u0131lmaya \u00e7al\u0131\u015fmay\u0131p bunlarla me\u015fgul olmas\u0131, namaz\u0131n hem \u00e7irkinliklerden al\u0131koyma g\u00fcc\u00fcn\u00fc ve hem de sevab\u0131n\u0131 azaltacakt\u0131r. Dolay\u0131s\u0131yla namazda iken akla gelen harici d\u00fc\u015f\u00fcncelerin pe\u015fine d\u00fc\u015fmemek ve Rabbinin huzurunda oldu\u011funu hat\u0131rlayarak zihnini toparlamaya \u00e7al\u0131\u015fmak gerekir.
\nNamazda harici d\u00fc\u015f\u00fcnceler ile ilgili olarak Hz. Peygamber (s.a.s.) \u015f\u00f6yle buyurmu\u015ftur: \u201cNamaz i\u00e7in ezan okundu\u011fu zaman \u015feytan ezan\u0131 i\u015fitmemek i\u00e7in geriye d\u00f6n\u00fcp var h\u0131z\u0131yla ka\u00e7ar, ezan bitirildi\u011fi zaman gelir. Namaz i\u00e7in k\u00e2met getirilince yine geri d\u00f6n\u00fcp ka\u00e7ar. K\u00e2met bitirilince yine gelir, insan ile kalbi aras\u0131na sokulur. Filan \u015feyi hat\u0131rla, filan \u015feyi hat\u0131rla diyerek (namaza ba\u015flamadan evvel insan\u0131n) hi\u00e7 de akl\u0131nda olmayan \u015feyleri hat\u0131rlat\u0131r durur. Nihayet insan ka\u00e7 rek\u00e2t k\u0131ld\u0131\u011f\u0131n\u0131 bilemez olur. \u0130\u015fte herhangi biriniz ka\u00e7 rek\u00e2t; \u00fc\u00e7 rek\u00e2t m\u0131, yoksa d\u00f6rt rek\u00e2t m\u0131 k\u0131ld\u0131\u011f\u0131n\u0131 bilmedi\u011fi zaman, oturur halde iki kere secde etsin\u201d (Buh\u00e2r\u00ee, Sal\u00e2t, 69) buyurmu\u015ftur.
\n\u0130slam \u00e2limleri bu hadisi \u015feriften hareketle vesvese ve kalbe gelen harici d\u00fc\u015f\u00fcncelerin namaz\u0131 bozmayaca\u011f\u0131n\u0131 ifade etmi\u015flerdir (\u015eevk\u00e2n\u00ee, Neyl\u00fc\u2019l-evt\u00e2r, II, 392).<\/p>\n

Farz namazlar\u0131n \u00fc\u00e7\u00fcnc\u00fc ve d\u00f6rd\u00fcnc\u00fc rek\u00e2t\u0131nda sadece fatiha okuman\u0131n sebebi nedir? Fatiha\u2019ya ilave olarak bir ayet\/sure okunsa namaz ge\u00e7erli olur mu?
\nKur\u2019an\u2019da ibadetler ayr\u0131nt\u0131lar\u0131 belirtilmeksizin emredilmi\u015ftir. Farz, vacip veya nafile b\u00fct\u00fcn ibadetlerin nas\u0131l ve ne \u015fekilde yap\u0131laca\u011f\u0131 ise, Hz. Peygamber (s.a.s.) taraf\u0131ndan belirlenmi\u015ftir. Namaz\u0131n ka\u00e7 rek\u00e2t k\u0131l\u0131naca\u011f\u0131n\u0131, nerede ve nas\u0131l k\u0131raat, tesbih, tahmit veya dua okunaca\u011f\u0131n\u0131, r\u00fck\u00fbnun ve secdenin nas\u0131l ve ka\u00e7ar defa olaca\u011f\u0131n\u0131 Peygamberimiz (s.a.s.) g\u00f6stermi\u015f ve \u201cBenim k\u0131ld\u0131\u011f\u0131m gibi siz de namaz\u0131 k\u0131l\u0131n\u0131z\u201d (Buh\u00e2r\u00ee, Ezan, 18) buyurmu\u015ftur. Yani ibadetleri, nas\u0131l emredilmi\u015fse o \u015fekilde yapmak durumunday\u0131z.
\nFarz namazlar\u0131n son iki rek\u00e2t\u0131nda Fatiha\u2019dan sonra sure okunmamas\u0131n\u0131 da bu \u00e7er\u00e7evede de\u011ferlendirmek gerekir. Bununla birlikte farzlar\u0131n son iki rek\u00e2t\u0131nda Fatiha\u2019dan sonra sure okunursa bu, namaza bir zarar vermez. Hanefi mezhebindeki makbul g\u00f6r\u00fc\u015fe g\u00f6re sehiv secdesi de gerekmez (\u0130bn N\u00fcceym, el-Bahru\u2019r-R\u00e2ik, Daru\u2019l-Marife, Beyrut, ts. , II, 102Haleb\u00ee, Haleb-i sa\u011f\u00eer, s. 230).<\/p>\n

Namazda s\u00fctre edinmenin dayana\u011f\u0131 nedir?
\nNamaz k\u0131lan bir kimsenin \u00f6n\u00fcnden ge\u00e7mek g\u00fcnaht\u0131r. \u00c7\u00fcnk\u00fc bu, hu\u015fuya engel olur. Hz. Peygamber (s.a.s.): \u201cNamaz k\u0131lan kimsenin \u00f6n\u00fcnden ge\u00e7en bir ki\u015fi bunu yaparak ne kadar g\u00fcnah kazand\u0131\u011f\u0131n\u0131 bilmi\u015f olsayd\u0131 oradan ge\u00e7meden k\u0131rk y\u0131l beklemek bile kendisi i\u00e7in daha hay\u0131rl\u0131 g\u00f6r\u00fcn\u00fcrd\u00fc\u201d (Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 111) buyurmu\u015ftur.
\nNamaz k\u0131lan kimsenin \u00f6n\u00fcnden ge\u00e7me yasa\u011f\u0131, ki\u015finin normal olarak secde edebilece\u011fi mek\u00e2nla s\u0131n\u0131rl\u0131d\u0131r. Bu sebeple geni\u015f bir alanda namaz k\u0131lan kimsenin, gelip ge\u00e7enlere uyarmak amac\u0131yla secde edece\u011fi mek\u00e2n\u0131 s\u0131n\u0131rlamak \u00fczere s\u00fctre edinmesi me\u015fru k\u0131l\u0131nm\u0131\u015ft\u0131r (Eb\u00fb D\u00e2vud, Sal\u00e2t, 112). S\u00fctrenin d\u0131\u015f\u0131ndan ge\u00e7mekte ise bir sak\u0131nca yoktur (Serahs\u00ee, el-Mebs\u00fbt, I, 191).<\/p>\n

Namazda ba\u015f\u0131 \u00f6rtmek veya sar\u0131k kullanmak gerekir mi? Ba\u015f a\u00e7\u0131k namaz k\u0131l\u0131nabilir mi? Takke ile ba\u015f \u00f6rt\u00fclse, sar\u0131\u011f\u0131n yerine ge\u00e7er mi?
\nHz. Peygamber (s.a.s.) ve Ashab-\u0131 Kiram, \u0130sl\u00e2m \u00f6ncesinde oldu\u011fu gibi \u0130sl\u00e2m\u2019dan sonra da g\u00fcnl\u00fck hayatlar\u0131nda, y\u00f6resel imkan ve \u015fartlar gere\u011fi sar\u0131kla ba\u015flar\u0131n\u0131 \u00f6rtm\u00fc\u015flerdir. Peygamberimiz (s.a.s.) g\u00fcnl\u00fck k\u0131yafeti ile namazlar\u0131n\u0131 k\u0131lm\u0131\u015f, ibadet i\u00e7in \u00f6zel giysiler edinmemi\u015ftir. Mesela takke \u00fczerine sar\u0131k sard\u0131\u011f\u0131 gibi (Tirmiz\u00ee, Libas, 12, 42), sar\u0131ks\u0131z takke ve takkesiz sar\u0131k kulland\u0131\u011f\u0131 da olmu\u015ftur (Kenz\u00fc\u2019l-umm\u00e2l, 7\/121, Hadis No, 18284-18286).
\nBaz\u0131 \u0130slam bilginleri Peygamberimiz\u2019in (s.a.s.) bu fiili uygulamalar\u0131n\u0131 g\u00f6z \u00f6n\u00fcne alarak namazda erkeklerin ba\u015f\u0131n\u0131 \u00f6rtmesini s\u00fcnnet kabul etmi\u015fler, dolay\u0131s\u0131yla ba\u015f a\u00e7\u0131k namaz k\u0131lman\u0131n mekruh olaca\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir (\u0130bn \u00c2bid\u00een, Ha\u015fiyet\u00fc Reddi\u2019l-muhtar, I, 639-641).
\nDi\u011fer baz\u0131lar\u0131 ise bunu \u00f6rf gere\u011fi kabul ettiklerinden ba\u015f\u0131 a\u00e7\u0131k namaz k\u0131lmakta bir sak\u0131nca olmad\u0131\u011f\u0131n\u0131 belirtmi\u015flerdir. Bunlara g\u00f6re Hz. Peygamber (s.a.s.) ve Ashab-\u0131 Kiram, \u0130sl\u00e2m \u00f6ncesinde oldu\u011fu gibi \u0130sl\u00e2m\u2019dan sonra da sar\u0131\u011f\u0131, g\u00fcnl\u00fck normal bir giysi olarak kullanm\u0131\u015flard\u0131r (Tirmiz\u00ee, Libas, 12). Hz. Peygamber (s.a.s.)\u2019in yeni m\u00fcsl\u00fcman olanlara emir veya tavsiye etti\u011fi \u00f6zel bir sar\u0131k \u015fekli olmam\u0131\u015f, bu hususta olu\u015fan \u00f6rf ne ise \u00f6yle devam edilmi\u015ftir. Dolay\u0131s\u0131yla onlar, Tirmiz\u00ee\u2019nin rivayet etti\u011fi, \u201cM\u00fc\u015friklerle aram\u0131zdaki fark, ba\u015fl\u0131klar\u0131n \u00fczerine sar\u0131k sarmakt\u0131r\u201d (Tirmiz\u00ee, Libas, 42) hadisi ba\u011flay\u0131c\u0131 nitelikte g\u00f6r\u00fclmemi\u015ftir.
\nSonu\u00e7 olarak, Hz. Peygamber (s.a.s.) o d\u00f6nemin \u00f6rf ve adeti gere\u011fi sar\u0131\u011f\u0131 kullanm\u0131\u015ft\u0131r. Ancak takkenin \u00fczerine sar\u0131lmas\u0131n\u0131 \u00f6nermek suretiyle m\u00fc\u015friklerin kulland\u0131\u011f\u0131ndan farkl\u0131 bir tarz geli\u015ftirmi\u015f ve M\u00fcsl\u00fcmanlar\u0131n bu konuda duyarl\u0131 olmalar\u0131n\u0131 istemi\u015ftir. Bunu dikkate alan baz\u0131 \u00e2limler, namazda ba\u015f\u0131n kapat\u0131lmas\u0131n\u0131 s\u00fcnnet kabul etmi\u015fler ve ba\u015f a\u00e7\u0131k namaz k\u0131lmay\u0131 mekruh g\u00f6rm\u00fc\u015flerdir. Bu nedenle namaz k\u0131larken ba\u015f\u0131n takke, sar\u0131k vb. bir \u015feyle \u00f6rt\u00fcnmesi evlad\u0131r. Ancak ba\u015f a\u00e7\u0131k bir halde namaz k\u0131lmak da caizdir.<\/p>\n

Kad\u0131nlar\u0131n namaz k\u0131l\u0131\u015f \u015fekilleri ile erkeklerin namaz k\u0131l\u0131\u015f \u015fekilleri aras\u0131ndaki farkl\u0131l\u0131klar nelerdir?
\nErkeklerle kad\u0131nlar\u0131n namaz k\u0131l\u0131\u015f bi\u00e7imlerinde baz\u0131 farkl\u0131l\u0131klar vard\u0131r. Namazlarda kad\u0131nlar\u0131n erkeklerden ayr\u0131ld\u0131\u011f\u0131 hususlar \u015funlard\u0131r:
\n1- Kendi ba\u015flar\u0131na namaz k\u0131lacak erkekler, ezan okurlar, kamet getirirler. Kad\u0131nlar ise ezan okumazlar, kamet getirmezler. (\u0130bn N\u00fcceym, el-Bahru\u2019r-R\u00e2ik, Daru\u2019l-Marife, Beyrut, ts. , I, 276)
\n2- \u0130ftitah (ba\u015flang\u0131\u00e7) tekbirini al\u0131rken elleri kald\u0131rmak s\u00fcnnettir. Erkekler ellerini, ba\u015fparmaklar kulak yumu\u015faklar\u0131na de\u011fecek \u015fekilde kald\u0131r\u0131rlar. Kad\u0131nlar ise el parmaklar\u0131n\u0131n u\u00e7lar\u0131 omuzlar\u0131 hizas\u0131na gelecek kadar kald\u0131r\u0131rlar. (Mevs\u0131l\u00ee, el-\u0130htiyar, \u0130stanbul, ts. , I, 49; \u0130bn N\u00fcceym, el-Bahru\u2019r-R\u00e2ik, Daru\u2019l-Marife, Beyrut, ts. , III, 210)
\n3- Namazda erkekler, ellerini g\u00f6beklerinin alt\u0131nda ba\u011flarlar, sa\u011f ellerini sol elleri \u00fczerine koyup sa\u011f elleri ile sol bileklerini kavrarlar. Kad\u0131nlar ise ellerini g\u00f6\u011f\u00fcsleri \u00fczerinde ba\u011flarlar, sa\u011f ellerini sol elleri \u00fczerine halka yapmaks\u0131z\u0131n koyarlar. (Mevs\u0131l\u00ee, el-\u0130htiyar, \u0130stanbul, ts. , I, 49; \u0130bn N\u00fcceym, el-Bahru\u2019r-R\u00e2ik, Daru\u2019l-Marife, Beyrut, ts. , I, 320)
\n4- Erkekler, r\u00fck\u00fb durumunda dizlerini dik ve arkalar\u0131n\u0131 d\u00fcz tutarlar. Kad\u0131nlar ise s\u0131rtlar\u0131n\u0131 erkekler gibi d\u00fcz tutmazlar, biraz meyilli bulundururlar. (\u0130bn N\u00fcceym, el-Bahru\u2019r-R\u00e2ik, Daru\u2019l-Marife, Beyrut, ts. , III, 281)
\n5- Erkekler, secdede kollar\u0131n\u0131 ve uyluklar\u0131n\u0131 kar\u0131nlar\u0131ndan uzak tutarlar ve kollar\u0131n\u0131 yere de\u011fdirmezler. Kad\u0131nlar ise, secdede kar\u0131nlar\u0131n\u0131 uyluklar\u0131na yap\u0131\u015ft\u0131r\u0131p kollar\u0131n\u0131 yanlar\u0131na temas ettirirler. (Serahs\u00ee, el-Mebs\u00fbd, Beyrut, 1421\/2000, I, 40)
\n6- Tahiyyata oturu\u015fta ve secde aralar\u0131nda erkekler sol ayaklar\u0131n\u0131 sa\u011fa do\u011fru yat\u0131rarak \u00fczerlerine otururlar ve sa\u011f ayaklar\u0131n\u0131n parmak u\u00e7lar\u0131n\u0131 k\u0131bleye do\u011fru dikerler. Kad\u0131nlar ise, ayaklar\u0131n\u0131 sa\u011f taraflar\u0131na yat\u0131k bulundurarak yere otururlar. (Mer\u011f\u00een\u00e2n\u00ee, el-Hidaye, I, 51).<\/p>\n

Namazda kavme ve celsenin h\u00fckm\u00fc nedir, ne kadar beklemek gerekir?
\nKavme; namazda r\u00fck\u00fbdan kalkarken, secdeye gitmeden \u00f6nce iyice do\u011frulmak ve en az bir kere \u201cS\u00fcbh\u00e2ne Rabbiye\u2019l-Azim\u201d diyecek kadar ayakta durmak; celse ise, namazda iki secde aras\u0131 en az bir kere \u201cS\u00fcbh\u00e2ne Rabbiye\u2019l-Az\u00eem\u201d diyecek kadar oturmakt\u0131r.
\nCelse ve kavme, vacip olup yan\u0131larak terk edilirse sehiv secdesi yapmak gerekir. Bilerek terk edilirse namaz bozulur. \u0130mam \u015eafi\u00ee, \u0130mam Malik ve Ahmed b. Hanbel\u2019e g\u00f6re ise celse ve kavme farzd\u0131r (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, I, 312, 321; \u0130bn Kud\u00e2me, el-Mu\u011fn\u00ee, I, 523; Nevev\u00ee, Ravda, II, 318).
\nEb\u00fb Hureyre (r.a.) \u015f\u00f6yle anlatmaktad\u0131r: \u201cHz. Peygamber bir g\u00fcn mescide girdi, pe\u015finden de bir adam gelerek namaz k\u0131ld\u0131. Sonra gelip Hz. Peygamber\u2019i sel\u00e2mlad\u0131. O da selam\u0131n\u0131 ald\u0131 ve \u2018d\u00f6n ve namaz\u0131n\u0131 yeniden k\u0131l\u2019 dedi. Bu durum \u00fc\u00e7 kez tekrar etti, sonuncusunda \u015f\u00f6yle buyurdu: \u2018Namaz k\u0131laca\u011f\u0131n zaman tekbir al, sonra Kur\u2019an\u2019dan bildi\u011fin kolay gelen bir yeri oku, sonra r\u00fck\u00fbya e\u011fil ve uzuvlar\u0131n yerle\u015fip rahatlay\u0131ncaya kadar r\u00fck\u00fbda kal. Daha sonra r\u00fck\u00fbdan kalk ve iyice do\u011frul. Sonra secdeye git ve orada uzuvlar\u0131n yerle\u015fip rahatlay\u0131ncaya kadar kal. Daha sonra iyice yerle\u015finceye kadar otur, sonra tekrar secdeye kapan ve orada uzuvlar\u0131n yerle\u015fip rahatlay\u0131ncaya kadar bekle. B\u00fct\u00fcn namazlar\u0131nda b\u00f6yle yap\u201d (Buh\u00e2r\u00ee, Ezan, 95).<\/p>\n

Namazda hatal\u0131 okumak namaz\u0131 bozar m\u0131?
\nNamazda yap\u0131lan k\u0131raat hatalar\u0131n\u0131n namaz\u0131 bozup bozmayaca\u011f\u0131 konusunda fakihler bir tak\u0131m \u00f6l\u00e7\u00fcler getirmi\u015flerdir. Bunlar \u015f\u00f6yle \u00f6zetlenebilir;
\nKur\u2019an kasten manas\u0131 de\u011fi\u015fecek derecede yanl\u0131\u015f okunursa namaz bozulur.
\nHata veya unutarak yanl\u0131\u015f okunmas\u0131 halinde ise;
\na) Yanl\u0131\u015fl\u0131k kelimelerin harekelerinde ise, manada bir de\u011fi\u015fiklik olsa da, olmasa da namaz bozulmaz.
\nb) Yanl\u0131\u015fl\u0131k durak yerlerinde yap\u0131l\u0131rsa; yani durulacak yerde ge\u00e7ilip, ge\u00e7ilecek yerde durulursa, manas\u0131nda de\u011fi\u015fiklik olup olmad\u0131\u011f\u0131na bak\u0131lmaks\u0131z\u0131n namaz bozulmaz.
\nc) Bir harf yerine ba\u015fka bir harf okunmas\u0131 \u015feklindeki meydana gelen yanl\u0131\u015fl\u0131kta, manan\u0131n de\u011fi\u015fip de\u011fi\u015fmedi\u011fine bak\u0131l\u0131r. Buna g\u00f6re; bir harf de\u011fi\u015fir de bu de\u011fi\u015fiklikle kelimenin manas\u0131 de\u011fi\u015fmez ve Kur\u2019an\u2019da da o kelimenin benzeri varsa namaz bozulmaz. \u015eayet harf de\u011fi\u015fmekle kelimenin manas\u0131 bozulmaz ve fakat bu kelimenin bir benzeri Kur\u2019an\u2019da yoksa \u0130mam Eb\u00fb Han\u00eefe ve \u0130mam Muhammed\u2019e g\u00f6re namaz bozulur, \u0130mam Eb\u00fb Y\u00fbsuf\u2019a g\u00f6re bozulmaz. E\u011fer harfin de\u011fi\u015fmesiyle mana de\u011fi\u015fir ve Kur\u2019an\u2019da da benzeri yoksa namaz bozulur. Namaz esnas\u0131nda az veya \u00e7ok miktarda \u00e2yet atlamakla namaz bozulmaz. Namazda \u00f6nemli bir hata ile okuduktan sonra, d\u00f6n\u00fcp yeniden d\u00fczg\u00fcn bir \u015fekilde okursa namaz caiz olur (Fet\u00e2v\u00e2y-\u0131 Hindiyye, I, 79 vd. ).<\/p>\n

K\u0131sa kollu g\u00f6mlek veya dar pantolonla namaz k\u0131lmak caiz midir?
\nNamaz k\u0131lan kimse, manen, Y\u00fcce Allah\u2019\u0131n huzuruna \u00e7\u0131kmaktad\u0131r. Bu sebeple, k\u0131l\u0131k k\u0131yafeti d\u00fczg\u00fcn olmal\u0131d\u0131r. Eskiden kollar\u0131 s\u0131vamak kibir alameti say\u0131ld\u0131\u011f\u0131 i\u00e7in, kolu k\u0131vr\u0131k namaz k\u0131lmak mekruh kabul edilmi\u015ftir (Fet\u00e2v\u00e2-y\u0131 Hindiye, I, 106). Ancak g\u00fcn\u00fcm\u00fczde b\u00f6yle bir durum s\u00f6z konusu de\u011fildir. Dolay\u0131s\u0131yla bug\u00fcn erkeklerin, k\u0131sa kollu g\u00f6mlekle ve \u00e7oraps\u0131z namaz k\u0131lmalar\u0131nda bir sak\u0131nca yoktur.
\nV\u00fccut hatlar\u0131n\u0131 belli eden elbisenin namaz d\u0131\u015f\u0131nda da i\u00e7inde de giyilmesi do\u011fru de\u011fildir. Bununla birlikte bu t\u00fcr k\u0131yafetle k\u0131l\u0131nan namaz\u0131n sahih olmad\u0131\u011f\u0131 da s\u00f6ylenemez. (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, I, 274-275).<\/p>\n

Namaz hangi hallerde bozulabilir?
\nNamaz\u0131, mazeretsiz bozmak haramd\u0131r. Ancak baz\u0131 durumlarda namaz\u0131 bozmak vacip, baz\u0131 durumlarda mubah, bazen de m\u00fcstehap olur. \u0130nsan can\u0131na y\u00f6nelik bir tehlike kar\u015f\u0131s\u0131nda; mesela sald\u0131r\u0131ya u\u011frayan, ate\u015fe, suya d\u00fc\u015fen bir insan\u0131n yard\u0131m istemesi halinde ona yard\u0131m etmek maksad\u0131yla namaz\u0131 bozmak vacip olur. Bir mal\u0131n telef olmas\u0131n\u0131, \u00e7al\u0131nmas\u0131n\u0131 \u00f6nlemek gayesiyle namaz\u0131 bozmak mubaht\u0131r. Tek ba\u015f\u0131na namaz k\u0131lan bir ki\u015finin, cemaatle namaz k\u0131lman\u0131n faziletini kazanmak i\u00e7in namaz\u0131 keserek, farza yeti\u015fmesi ise m\u00fcstehapt\u0131r (\u0130bn \u00c2bid\u00een, Ha\u015fiyet\u00fc Reddi\u2019l-muhtar, II, 52-53).<\/p>\n

Namazda s\u00fbreleri mushaf\u2019taki s\u0131raya g\u00f6re okuman\u0131n h\u00fckm\u00fc nedir?
\nNamazda okunan ayet ve s\u00fbrelerin, gerek bir rek\u00e2t i\u00e7inde gerekse ikinci rek\u00e2tla birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, Mushaf\u2019taki s\u0131raya g\u00f6re yukar\u0131dan a\u015fa\u011f\u0131 okunmas\u0131 uygundur. \u0130lerideki bir s\u00fcreyi veya ayeti okuduktan sonra, ard\u0131ndan gerideki bir ayet ve s\u00fbreyi okumak mekruhtur. Fakat bu, namaz\u0131 ge\u00e7ersiz k\u0131lacak boyutta de\u011fildir. Burada s\u00f6z konusu olan gereklilik, esas\u0131nda namaz\u0131n de\u011fil tilavetin bir vacibidir (\u0130bn-i \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, II, 268-269). Tertibe riayetin vacip oldu\u011fu g\u00f6r\u00fc\u015f\u00fc, s\u00fbre ve ayetlerin s\u0131ras\u0131n\u0131n insanlar taraf\u0131ndan de\u011fil de, Hz. Peygamber taraf\u0131ndan (tevk\u00eefen) belirlendi\u011fi kabul\u00fcne dayanmaktad\u0131r. Ancak, s\u00fbrelerin i\u00e7lerindeki ayetlerin tertibinin tevk\u00eef\u00ee oldu\u011funda ittifak bulunmakla birlikte, s\u00fbreler aras\u0131ndaki tertibin tevk\u00eef\u00ee oldu\u011fu konusunda \u0130slam \u00e2limleri aras\u0131nda ittifak yoktur. Bu sebeple namazda, s\u00fbrelerin s\u0131raya g\u00f6re okunmas\u0131 hakk\u0131nda farkl\u0131 g\u00f6r\u00fc\u015fler ortaya at\u0131lm\u0131\u015ft\u0131r. Hanef\u00ee mezhebinde, hem ayetler hem de s\u00fbreler aras\u0131nda tertibe riayet edip s\u0131ray\u0131 takip ederek okumak gerekli g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Hz. Peygamber (s.a.s.)\u2019in bir gece namaz\u0131nda s\u0131raya riayet etmeden, \u00f6nce Nis\u00e2 s\u00fcresini sonra \u00c2l-i \u0130mr\u00e2n s\u00fcresini okumas\u0131 gibi olaylar\u0131n ise, hen\u00fcz tertip ger\u00e7ekle\u015fmeden \u00f6nceki bir zamanda meydana geldi\u011fi belirtilmektedir (Nevev\u00ee, Sahih-i M\u00fcslim bi \u015eerhi\u2019n-Nevev\u00ee, VI, 61-62).
\nS\u0131ray\u0131 tersine \u00e7evirmeksizin, okuma esnas\u0131nda ilerideki bir yere ge\u00e7erken, aradaki tek bir s\u00fbre veya ayetin atlanmas\u0131 da mekruh kabul edilmi\u015ftir. Fakat bu, bir \u00f6ncekinden daha hafif derecede bir mekruhtur. Sonraki rek\u2019atte ileriden okunacaksa, uygun olan, en az iki ayet veya iki s\u00fbre atlayarak okumakt\u0131r. \u00c2limlerden baz\u0131lar\u0131, s\u0131raya riayet etmeme \u015feklindeki de\u011fi\u015fik hareketlerin sadece farzlarda mekruh oldu\u011funu, nafile namazlarda mekruh olmayaca\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir (\u0130bn-i \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, II, 268-269; Muhammed Hattab es-S\u00fcbk\u00ee, el-Menhel\u00fc\u2019l-Azb\u00fcl-Mevr\u00fbd \u015eerhu S\u00fcnen-i Eb\u00ee D\u00e2vud, VII, 260). Aksi g\u00f6r\u00fc\u015fte olanlar ise \u015funu delil getirmektedirler: Hz. Peygamber (s.a.s.), Hz. Bil\u00e2l\u2019in (r.a.), nafile bir namaz olan tehecc\u00fcd\u00fc k\u0131larken bir s\u00fbreden di\u011ferine atlad\u0131\u011f\u0131n\u0131 duydu\u011funda, ona: \u201cs\u00fbreyi oldu\u011fu gibi oku\u201d buyurmu\u015ftur (\u0130bn Eb\u00ee \u015eeybe, M\u00fbs\u00e2nnef, III, 629).
\nSonu\u00e7 olarak, namazda sure ve ayetlerin tertibine riayet edilmemesi mekruhtur. Fakat bu, namaz\u0131 bozacak ve tekrar k\u0131lmay\u0131 gerektirecek boyutta bir yanl\u0131\u015fl\u0131k de\u011fildir.<\/p>\n

Namaz k\u0131lan\u0131n \u00f6n\u00fcnden ge\u00e7ilmesi namaz\u0131 bozar m\u0131?
\n\u0130ster kapal\u0131, ister a\u00e7\u0131k alanda olsun zorunlu olmad\u0131k\u00e7a namaz k\u0131lan birisinin \u00f6n\u00fcnden ge\u00e7ilmemelidir. Zira Hz. Peygamber namaz k\u0131lan\u0131n \u00f6n\u00fcnden ge\u00e7mektense 40 y\u0131l beklemenin daha hay\u0131rl\u0131 olaca\u011f\u0131n\u0131 belirtmi\u015ftir (M\u00fcslim, Salat, 48, h. no: 1160). Namaz k\u0131lan\u0131n da, uygun bir yere durmak veya s\u00fctre vb. bir \u015fey koymak suretiyle \u00f6n\u00fcnden ge\u00e7ilmemesi i\u00e7in \u00f6nlem almas\u0131 gerekmektedir. Zira Hz. Peygamber (s.a.s.), \u00f6n\u00fcnden insan veya hayvanlar\u0131n ge\u00e7mesi muhtemel olan bir yerde namaz k\u0131lan ki\u015finin \u00f6n\u00fcne s\u00fctre (de\u011fnek veya ba\u015fka bir \u015fey) koymas\u0131n\u0131 tavsiye etmektedir (M\u00fcslim, Sal\u00e2t, 47, 1149; 48, H. No: 1157). S\u00fctreyi terk etmek ise mekruhtur
\nCemaatle k\u0131l\u0131nan namazlarda, sadece imam\u0131n s\u00fctre edinmesi yeterlidir; di\u011ferlerinin s\u00fctre koymas\u0131 gerekmez (Buh\u00e2r\u00ee, Sal\u00e2t, 90). Namaz k\u0131lan\u0131n \u00f6n\u00fcndeki s\u00fctrenin ard\u0131ndan ge\u00e7mekte bir sak\u0131nca yoktur. Namaz k\u0131lan\u0131n \u00f6n\u00fcnden ge\u00e7en kimse sorumlu olmakla birlikte \u00f6n\u00fcnden ge\u00e7ilen ki\u015finin namaz\u0131 bozulmaz. Fakat b\u00fcy\u00fck camilerde, namaz k\u0131lan\u0131n secde mahallinin uza\u011f\u0131ndan ge\u00e7mek caizdir (Ka\u2019s\u00e2n\u00ee, Bed\u00e2iu\u2019s-San\u00e2\u00ee\u2019, Beyrut, 1982, I, 489; II, 349-350; II, 373-374).<\/p>\n

Namazda harfleri yerli yerince \u00e7\u0131karmamakla namaz bozulur mu?
\nNamazda Kur\u2019an\u2019dan bir b\u00f6l\u00fcm okumak farzd\u0131r. Bu farz\u0131n yerine getirilmi\u015f olmas\u0131 i\u00e7in, Kur\u2019an\u2019\u0131n do\u011fru, usul\u00fcne uygun olarak okunmas\u0131 gerekir. Okuyucunun s\u00fcr\u00e7mesi ve yan\u0131lmas\u0131na zellet\u00fc\u2019l-k\u00e2r\u00ee veya lahn denir.
\nNamazda yap\u0131lan k\u0131raat hatalar\u0131n\u0131n namaz\u0131 bozup bozmayaca\u011f\u0131 konusunda fakihler bir tak\u0131m \u00f6l\u00e7\u00fcler getirmi\u015flerdir. Bunlar \u015f\u00f6yle \u00f6zetlenebilir; Kur\u2019an kasten manas\u0131 de\u011fi\u015fecek derecede yanl\u0131\u015f okunursa namaz bozulur. Hata veya unutarak yanl\u0131\u015f okunmas\u0131 halinde ise; (bir harf yerine ba\u015fka bir harf okunmas\u0131 \u015feklinde meydana gelen yanl\u0131\u015fl\u0131kta), bu kelimenin Kur\u2019an\u2019da bulunup bulunmad\u0131\u011f\u0131na ve manan\u0131n de\u011fi\u015fip de\u011fi\u015fmedi\u011fine bak\u0131l\u0131r. Buna g\u00f6re; bir harf de\u011fi\u015fir de bu de\u011fi\u015fiklikle kelimenin manas\u0131 de\u011fi\u015fmez ve Kur\u2019an\u2019da da o kelimenin benzeri varsa namaz bozulmaz. \u015eayet harf de\u011fi\u015fmekle kelimenin manas\u0131 bozulmaz, fakat bu kelimenin bir benzeri Kur\u2019an\u2019da yoksa \u0130mam Eb\u00fb Han\u00eefe ve \u0130mam Muhammed\u2019e g\u00f6re namaz bozulur, \u0130mam Eb\u00fb Yusuf\u2019a g\u00f6re bozulmaz. E\u011fer harfin de\u011fi\u015fmesiyle mana de\u011fi\u015fir ve Kur\u2019an\u2019da da benzeri bulunmazsa namaz bozulur.
\nDi\u011fer yandan namazdaki k\u0131raatlerde sin ve sad gibi mahre\u00e7 yak\u0131nl\u0131\u011f\u0131 bulunan harflerde, harflerin tam mahrecinden \u00e7\u0131kar\u0131lamamas\u0131 durumunda namaz bozulmaz. Fakat \u00e2limlerin \u00e7o\u011funlu\u011fu \u201cAllah\u2019\u00fc ehad\u201d yerine \u201cAllah\u2019\u00fc ehat\u201d demenin namaz\u0131 bozaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcnde olduklar\u0131 i\u00e7in, \u0130hl\u00e2s s\u00fbresini okurken \u201cd\u00e2l\u201d harfini, \u201cte\u201d gibi okumamaya dikkat etmek gerekir. Ayn\u0131 zamanda mahre\u00e7 yak\u0131nl\u0131\u011f\u0131 olmamakla birlikte baz\u0131 harfler yayg\u0131n olarak kar\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131 i\u00e7in ay\u0131rt etme zorlu\u011fu bulunan bu \u00e7e\u015fit harflerin birbiri yerine ge\u00e7irilmesi durumunda bir\u00e7ok fakihe g\u00f6re namaz bozulmaz. Mesel\u00e2 \u201cd\u00e2t\u201d yerine \u201cd\u00e2l\u201d, \u201cz\u00e2l\u201d veya \u201cz\u0131\u201d harfinin okunmas\u0131 b\u00f6yledir. \u00c7\u00fcnk\u00fc bu durumlarda zaruret ve ka\u00e7\u0131n\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan bir durum (um\u00fbm-\u0131 belv\u00e2) vard\u0131r (Hey\u2019et, el-Fetava\u2019l-Hindiyye, I, 79-80; \u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, I, 631-632).<\/p>\n

Namazda g\u00fclmenin h\u00fckm\u00fc nedir?
\nNamazda g\u00fclme \u00fc\u00e7 t\u00fcrl\u00fc olabilir:
\n1-Namazda iken yan\u0131ndakilerin duyabilece\u011fi \u015fekilde sesli olarak g\u00fclmek; bununla hem abdest hem de namaz bozulur (Serahs\u00ee, el-Mebs\u00fbt, I, 182).
\n\u0130bn \u00dcs\u00e2me\u2019nin babas\u0131ndan nakletti\u011fi bir hadiste \u015f\u00f6yle denilmektedir: \u201cBiz Ras\u00fbl\u00fcllah\u2019\u0131n pe\u015finde namaz k\u0131larken g\u00f6rme \u00f6z\u00fcrl\u00fc birisi bir \u00e7ukura d\u00fc\u015ft\u00fc. Biz de adam\u0131n haline g\u00fcld\u00fck. Bunun \u00fczerine Ras\u00fbl\u00fcllah yeniden abdest al\u0131p namaz\u0131 ba\u015ftan itibaren iade etmemizi emretti.\u201d (Darekutn\u00ee, S\u00fcnen, I, 295).
\nHanefiler d\u0131\u015f\u0131ndaki mezheplerde kahkaha namaz\u0131 bozsa da abdesti bozmaz. \u00c7\u00fcnk\u00fc namaz\u0131n d\u0131\u015f\u0131ndayken kahkaha abdesti bozmad\u0131\u011f\u0131na g\u00f6re namazdayken de bozmaz (\u0130bn Kud\u00e2me, el-Mu\u011fn\u00ee, I, 211).
\n2- Namaz k\u0131lan kimsenin kendisinin duyabilece\u011fi kadar g\u00fclmesiyle yaln\u0131zca namaz bozulur.
\n3- Ki\u015finin ne yak\u0131n\u0131ndakinin ne de kendisinin i\u015fitmeyece\u011fi \u015fekilde g\u00fcl\u00fcmsemesi namaz\u0131 da abdesti de bozmaz (Mevs\u0131l\u00ee, el-\u0130htiy\u00e2r, I, 11).<\/p>\n

Kaza namazlar\u0131nda ezan ve kamet gerekir mi?
\nEzan ve kamet vaktin de\u011fil, namaz\u0131n s\u00fcnneti oldu\u011fu i\u00e7in kaza namaz\u0131 k\u0131larken de ezan ve kamet s\u00fcnnettir. Ezan ve kamet terk edilerek k\u0131l\u0131nan namaz ge\u00e7erli olmakla birlikte, uygun de\u011fildir.
\nAyn\u0131 ortamda birden fazla kaza namaz\u0131 k\u0131l\u0131nacaksa, her bir namaz i\u00e7in ayr\u0131 ezan okunup kamet getirilmesi daha faziletli olmakla birlikte, ba\u015fta bir kere ezan okunup, her bir kaza namaz\u0131 i\u00e7in ayr\u0131 kamet getirilmesi de yeterlidir (\u0130bn-i \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, I, 257, 261, 262).<\/p>\n

Ezan ve kamet nedir? Ne zaman ve nas\u0131l me\u015fru k\u0131l\u0131nm\u0131\u015ft\u0131r?
\nEzan ve kamet, farz namazlar\u0131n s\u00fcnnetlerindendir. Farz namazlara \u00e7a\u011fr\u0131 i\u00e7in ezan okuman\u0131n dayana\u011f\u0131, kitap ve s\u00fcnnettir. Bu konuda Kur\u2019an-\u0131 Ker\u00eem\u2019de \u015f\u00f6yle buyrulmaktad\u0131r: \u201cSiz namaza \u00e7a\u011f\u0131rd\u0131\u011f\u0131n\u0131z zaman onu alaya al\u0131p e\u011flence yerine koyuyorlar.\u201d (M\u00e2ide, 5\/58) \u201cEy \u00eeman edenler! Cuma g\u00fcn\u00fc namaz i\u00e7in \u00e7a\u011fr\u0131 yap\u0131ld\u0131\u011f\u0131 zaman hemen Allah\u2019\u0131n zikrine ko\u015fun\u2026\u201d (Cuma, 62\/9) Ras\u00fbl\u00fcllah (s.a.s.) da: \u201cNamaz vakti geldi\u011finde i\u00e7inizden biri ezan okusun.\u201d (Buh\u00e2r\u00ee, Ez\u00e2n 17, 18, 49, M\u00fcslim Mes\u00e2cid 292) buyurmu\u015ftur.
\nNamaz, Mekke d\u00f6neminde farz k\u0131l\u0131nmakla birlikte, ezan hicretten sonra uygulamaya konulmu\u015ftur. Medine\u2019ye hicretten sonra Mescid-i Nebev\u00ee\u2019nin in\u015fas\u0131 tamamlan\u0131p d\u00fczenli olarak cemaatle namaz k\u0131l\u0131nmaya ba\u015flan\u0131nca, Hz. Peygamber vakitlerin girdi\u011fini duyurmak i\u00e7in ne yap\u0131labilece\u011fini arkada\u015flar\u0131yla g\u00f6r\u00fc\u015fm\u00fc\u015f, o esnada Hz. Peygamber\u2019e vahiyle ve i\u00e7lerinde Hz. \u00d6mer ve Abdullah b. Zeyd\u2019in de bulundu\u011fu baz\u0131 sah\u00e2bilere r\u00fcyalar\u0131nda bug\u00fcnk\u00fc ezan\u0131n \u015fekli \u00f6\u011fretilmi\u015ftir (Abdurrazzak, el-M\u00fbs\u00e2nnef, I, 456 No: 1775; Eb\u00fb D\u00e2v\u00fbd, Mer\u00e2s\u00eel, No: 20; \u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, I, 256)
\nEzan, M\u00fcsl\u00fcmanl\u0131\u011f\u0131n \u015fiar\u0131 (sembol\u00fc) olup, m\u00fcekked bir s\u00fcnnettir. Ezan arac\u0131l\u0131\u011f\u0131yla halka hem namaz vaktinin girdi\u011fi ilan edilmekte, hem de Allah\u2019\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc, Peygamberimiz (s.a.s.)\u2019inO\u2019nun kulu ve el\u00e7isi olup ve namaz\u0131n kurtulu\u015f yolu oldu\u011fu ilan edilmektedir. \u0130mam Muhammed: \u201cBir belde halk\u0131 t\u00fcm\u00fcyle ezan\u0131 terk ederlerse onlarla sava\u015f\u0131r\u0131m\u201d demi\u015ftir (K\u00e2s\u00e2n\u00ee, Bedaiu\u2019s-San\u00e2i\u2019, I, 460).
\nK\u00e2met ise, farz namazlardan \u00f6nce, namaz\u0131n ba\u015flad\u0131\u011f\u0131n\u0131 bildiren ve ezan laf\u0131zlar\u0131na benzeyen s\u00f6zlerdir. Ezandan farkl\u0131 olarak, \u201chayye ale\u2019l-fel\u00e2h\u201d c\u00fcmlesinden sonra, \u201ckad k\u00e2met\u2019is-sal\u00e2t\u201d c\u00fcmlesi eklenir (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, I, 256; Mehmet Zihni Efendi Ni\u2019met-i \u0130sl\u00e2m, 170-175).<\/p>\n

Namazdan sonra 33\u2019er defa tesbihat yapman\u0131n dayana\u011f\u0131 var m\u0131d\u0131r?
\nNamazlardan sonra 33\u2019er kere \u201cS\u00fcbhanAllah\u201d, \u201cElhamd\u00fclillah\u201d, \u201cAllahu ekber\u201d diyerek Allah\u2019\u0131 anmak, sahih hadislerle tavsiye edilmi\u015ftir. Hz. Peygamber bir hadisi \u015ferifinde; \u201cKim, her namazdan sonra otuz \u00fc\u00e7 defa s\u00fcbh\u00e2nAllah, otuz \u00fc\u00e7 defa elhamd\u00fclill\u00e2h, otuz \u00fc\u00e7 defa da Allah\u00fc ekber der, y\u00fcze tamamlamak i\u00e7in de \u2018l\u00e2 il\u00e2he illAllah\u00fc vahdeh\u00fb l\u00e2 \u015fer\u00eeke leh, leh\u00fc\u2019l-m\u00fclk\u00fc ve leh\u00fc\u2019l-hamd\u00fc ve h\u00fcve \u00e2l\u00e2 k\u00fclli \u015fey\u2019in kad\u00eer\u2019 (Allah\u2019tan ba\u015fka il\u00e2h yoktur; yaln\u0131z Allah vard\u0131r. O tektir, orta\u011f\u0131 yoktur. M\u00fclk O\u2019nundur, hamd O\u2019na mahsustur. O\u2019nun g\u00fcc\u00fc her \u015feye yeter) derse, g\u00fcnahlar\u0131 denizk\u00f6p\u00fc\u011f\u00fc kadar \u00e7ok olsa bile affedilir\u201d (M\u00fcslim, Mes\u00e2cid 146) buyurmu\u015ftur. Bir ba\u015fka hadiste de namazlardan sonra otuz \u00fc\u00e7 kez bu tesbihat\u0131 yapan\u0131n derecesine kimsenin ula\u015famayaca\u011f\u0131 belirtilmi\u015ftir (Eb\u00fb D\u00e2vud, Vitir, 24).<\/p>\n

Namazlar\u0131n sonunda tesbihat nas\u0131l yap\u0131l\u0131r? Cemaat halinde tesbihat yapman\u0131n h\u00fckm\u00fc nedir? Tesbih\u00e2t yapmadan camiden \u00e7\u0131kmak caiz midir?
\nNamazlardan sonra yap\u0131lan tesbihat ve dualar, namaza d\u00e2hil olmasa da makbul ibadetler aras\u0131nda yer ald\u0131\u011f\u0131ndan m\u00fcstehapt\u0131r. Zira namazlardan sonra dua ve tesbih\u00e2t Peygamber Efendimiz (s.a.s.) taraf\u0131ndan tavsiye edilmi\u015f ve bizzat yap\u0131lm\u0131\u015ft\u0131r. Nitekim Ras\u00fbl\u00fcllah (s.a.s.) \u015f\u00f6yle buyurmu\u015ftur:
\n\u201cBir kimse her namaz\u0131n sonunda Allah\u2019a otuz \u00fc\u00e7 defa s\u00fcbhanAllah der, otuz \u00fc\u00e7 defa elhamd\u00fclillah der, otuz \u00fc\u00e7 defa da \u2018Allah\u2019u ekber\u2019 derse bunlar\u0131n toplam\u0131 doksan dokuz eder. Y\u00fcze tamamlarken de, \u2018Allah\u2019dan ba\u015fka hi\u00e7 bir il\u00e2h yoktur. Yaln\u0131z o vard\u0131r. \u015eeriki de yoktur. M\u00fclk onundur; Hamd da ona mahsustur; O her \u015fey\u2019e kadirdir\u201d derse, g\u00fcnahlar\u0131 denizin k\u00f6p\u00fc\u011f\u00fc kadar bile olsa affolunur\u201d (M\u00fcslim, Mesacid, 27, H. No: 1380).
\nTesbihat konusunda M\u00fcsl\u00fcmanlara \u00f6zel tavsiyelerde bulunan Hz. Peygamber (s.a.s.)\u2019in bizzat kendisi de, namazlardan sonra \u00fc\u00e7 kere Allah\u2019a isti\u011ffar eder ve \u015f\u00f6yle dua ederdi; \u0627\u0644\u0644\u0651\u064e\u0647\u064f\u0645\u0651\u064e \u0623\u064e\u0646\u0652\u062a\u064e \u0627\u0644\u0633\u0651\u064e\u0644\u0627\u064e\u0645\u064f \u0648\u064e\u0645\u0650\u0646\u0652\u0643\u064e \u0627\u0644\u0633\u0651\u064e\u0644\u0627\u064e\u0645\u064f \u062a\u064e\u0628\u064e\u0627\u0631\u064e\u0643\u0652\u062a\u064e \u0630\u064e\u0627 \u0627\u0644\u0652\u062c\u064e\u0644\u0627\u064e\u0644\u0650 \u0648\u064e\u0627\u0644\u0625\u0650\u0643\u0652\u0631\u064e\u0627\u0645\u0650 \/ \u201cAllah\u2019\u0131m, sel\u00e2m sensin; sel\u00e2met de ancak sendendir. M\u00fcbareksin. Ey Cel\u00e2l ve \u0130kram sahibi! \u201c
\nVel\u00eed, Evz\u00e2\u00ee\u2019ye bu isti\u011ffar nas\u0131l olacak, diye sordu\u011funda; \u2018Esta\u011ffirullah, est\u00e2\u011ffirullah\u2019 cevab\u0131n\u0131 alm\u0131\u015ft\u0131r (M\u00fcslim, Mes\u00e2cid, 27, H. No: 1362).
\n\u00d6te yandan Hz. Peygamber (s.a.s.) ve ashab\u0131 farz namaz k\u0131l\u0131nd\u0131ktan sonra baz\u0131 tekbir, tesbih ve tahmid gibi zikirleri y\u00fcksek sesle okumu\u015flard\u0131r. Nitekim \u0130bn Abb\u00e2s (r.a.); insanlar\u0131n Peygamber (s.a.s.)\u2019in zaman\u0131nda farz namazdan \u00e7\u0131k\u0131nca y\u00fcksek sesle zikrettiklerini haber vermi\u015f, \u201cBen bu sesi i\u015fitir i\u015fitmez, insanlar\u0131n namaz\u0131 bitirdiklerini anlard\u0131m\u201d demi\u015ftir. \u0130bn Abbas bir ba\u015fka rivayette de \u201cBen Peygamber (s.a.s.)\u2019in namaz\u0131 bitirdi\u011fini tekbir getirilmesinden anlard\u0131m\u201d demi\u015ftir (Buh\u00e2r\u00ee, Ezan, 155).
\nSonu\u00e7 olarak namazdan sonra tesbihat yap\u0131lmas\u0131 m\u00fcstehapt\u0131r. Bu tesbihat, m\u00fcnferit olarak yap\u0131labilece\u011fi gibi, cemaat halinde de yap\u0131labilir. Ancak tesbih\u00e2t\u0131n cemaatle yap\u0131lmas\u0131, \u00f6teden beri yayg\u0131nl\u0131k kazanm\u0131\u015ft\u0131r. Ancak namaz k\u0131l\u0131nd\u0131ktan sonra tesbih\u00e2t yapmadan camiden \u00e7\u0131kman\u0131n caiz olmad\u0131\u011f\u0131 s\u00f6ylenemez.<\/p>\n

Cemaatle namazda kamet yap\u0131l\u0131rken ne zaman aya\u011fa kalk\u0131l\u0131r?
\nCemaatle k\u0131l\u0131nan namazda, cemaatin namaz i\u00e7in aya\u011fa ne zaman kalkaca\u011f\u0131 hususu, \u00e2d\u00e2p ve m\u00fcstehaplarla ilgilidir. M\u00fcezzin \u201chaydi kurtulu\u015fa\u201d anlam\u0131na gelen \u201chayye ale\u2019l-fel\u00e2h\u201d c\u00fcmlesini s\u00f6yledi\u011finde imam ve cemaat aya\u011fa kalkar (\u0130bn N\u00fcceym, el-Bahru\u2019r-Raik, I, 321), imam namaza ba\u015flar, cemaat da ona uyar. Ancak namaza kametin bitiminde ba\u015flanmas\u0131 da caizdir (Ali el-Kari, Fethu Babi\u2019l-\u0130n\u00e2ye, I, 233). Kameti getiren ayn\u0131 zamanda imaml\u0131k da yapacaksa kamet bitince namaza durulur (Heyet, el-Fet\u00e2va\u2019l-Hindiyye, I, 57).
\n\u015eafi\u00ee mezhebine g\u00f6re ise kamet bittikten sonra namaz i\u00e7in aya\u011fa kalkmak m\u00fcstehapt\u0131r (Nevev\u00ee, el-Mecm\u00fb\u2019, D\u00e2ru\u2019l-Fikr, ts. , III, 253). \u0130mam aya\u011fa kalkmadan yahut hen\u00fcz gelmeden cemaat namaz i\u00e7in aya\u011fa kalkmamal\u0131d\u0131r. Peygamberimiz (s.a.s.): \u201cNamaz i\u00e7in kamet getirildi\u011finde beni g\u00f6rmeden aya\u011fa kalkmay\u0131n\u201d (Buh\u00e2r\u00ee, Ezan, 22) buyurmu\u015ftur. Ancak imamdan \u00e7ok da geri kalmamal\u0131; imam ile birlikte namaz ba\u015flayacak \u015fekilde haz\u0131r olabilece\u011fi kadar bir s\u00fcre \u00f6nce yerinden kalkmal\u0131d\u0131r (Zuhayl\u00ee, el-F\u0131khu\u2019l-\u0130slam\u00ee ve Edillet\u00fch\u00fc, I, 560).<\/p>\n

Sesli olarak Kur\u2019an-\u0131 Kerim okunan bir yerde namaz k\u0131l\u0131nabilir mi?
\nKur\u2019an okundu\u011fu zaman M\u00fcsl\u00fcman\u0131n onu dinlemesi gerekir. Ayet-i kerimede \u201cKur\u2019an okundu\u011fu zaman ona kulak verip dinleyin ve susun ki size merhamet edilsin.\u201d buyrulmaktad\u0131r (A\u2019raf, 7\/204).
\nKur\u2019an-\u0131 Ker\u00eem okunurken m\u00fcsl\u00fcmanlar\u0131n konu\u015fmay\u0131 b\u0131rak\u0131p onu dinlemeleri istenmekle birlikte bunun farz olup olmad\u0131\u011f\u0131, farz olmas\u0131 durumunda da bu h\u00fckm\u00fcn mutlak olup olmad\u0131\u011f\u0131 konusunda farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Baz\u0131 \u00e2limlerin g\u00f6r\u00fc\u015f\u00fcne g\u00f6re Kur\u2019an okundu\u011funda onu dinlemek her zaman farzd\u0131r. Baz\u0131lar\u0131na g\u00f6re \u00e2yet, farziyet de\u011fil tavsiye (nedb) anlam\u0131 ta\u015f\u0131maktad\u0131r. Baz\u0131 alimlere g\u00f6re ise ayet, sadece namazda okunan Kur\u2019an\u2019\u0131 dinlemekle ilgilidir; namaz d\u0131\u015f\u0131nda Kur\u2019an okunurken onu dinlemek ise m\u00fcstehapt\u0131r (Eb\u00fcssu\u00fbd, Tefsir-i Eb\u00fcssu\u00fbd, Riyad, ts. , II, 459).
\nHanefi mezhebinde ise namaz d\u0131\u015f\u0131nda Kur\u2019an okunurken onu dinlemenin h\u00fckm\u00fc hakk\u0131nda iki g\u00f6r\u00fc\u015f vard\u0131r. Birine g\u00f6re bu dinleme farz-\u0131 ayn, di\u011ferine g\u00f6re ise farz-\u0131 kif\u00e2yedir. Farz-\u0131 kif\u00e2ye oldu\u011funu s\u00f6yleyenlere g\u00f6re, Kur\u2019an okunan yerde onu dinleyen birileri varsa di\u011ferlerinden sorumluluk d\u00fc\u015fer. Ayr\u0131ca bu mezhepteki her iki g\u00f6r\u00fc\u015fe g\u00f6re de, Kur\u2019an okunurken, bir mazeret sebebiyle onu dinleyemeyenler sorumlu olmazlar. \u00d6zellikle, \u00e7ar\u015f\u0131 ve i\u015fyeri gibi mek\u00e2nlarda insanlar kendi i\u015fleriyle u\u011fra\u015f\u0131rken birileri onlar\u0131n yan\u0131nda Kur\u2019an okuyorsa, dinlemeyenlerin de\u011fil, okuyan\u0131n g\u00fcnahk\u00e2r olaca\u011f\u0131 ifade edilmi\u015ftir (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, II, 268, Riyad, 1423\/2003).
\nBuna g\u00f6re, ba\u015fkalar\u0131n\u0131n dinlemesine mani olmadan camide sesli olarak Kur\u2019an okunurken bir kenarda namaz k\u0131lmakta sak\u0131nca yoktur.<\/p>\n

Cemaatle namazda kamet yapacak ki\u015finin \u00f6zellikleri nelerdir? \u00c7ocuklar kamet yapabilirler mi?
\nKamet getirecek ki\u015finin hadesten temizlenmi\u015f, \u00e2kil ve erkek olmas\u0131 gerekir. Buna g\u00f6re abdestli olmayan veya c\u00fcn\u00fcp olan\u0131n, delinin yahut sarho\u015fun ve kad\u0131n\u0131n kameti mekruh g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Kamet getirenin salih bir kimse olmas\u0131 ise m\u00fcstehapt\u0131r (\u0130bn N\u00fcceym, el-Bahr\u00fc\u2019r-r\u00e2ik, III, 39; Ali el-K\u00e2r\u00ee, Feth-u B\u00e2bi\u2019l-\u0130n\u00e2ye, I, 230).
\nKamet getirecek ki\u015finin en az m\u00fcmeyyiz olmas\u0131 gerekir. Temyiz ya\u015f\u0131 ise 7 ya\u015f\u0131nda ba\u015flar, b\u00fclu\u011fa kadar devam eder. M\u00fcmeyyiz (iyiyi k\u00f6t\u00fcden ay\u0131rabilir durumda) olmayan k\u00fc\u00e7\u00fc\u011f\u00fcn ezan ve kameti ge\u00e7erli olmaz (\u0130bn \u00c2bid\u00een, Reddu\u2019l-muht\u00e2r, III, 209). M\u00fcmeyyiz \u00e7ocuklar\u0131n getirdi\u011fi kamet ge\u00e7erlidir (Serahs\u00ee, el-Mebs\u00fbt, I, 138). Ancak bulu\u011fa ermi\u015f bir kimsenin getirmesi efdaldir (Fet\u00e2v\u00e2y-\u0131 Hindiyye, I, 54).<\/p>\n

\u0130mama uyan biri fatiha okuyabilir mi?
\nHanefi mezhebine g\u00f6re cemaatle namaz k\u0131larken, imama uyan kimse F\u00e2tiha\u2019y\u0131 ve ard\u0131ndan okunan ayet veya s\u00fbreyi imam ile birlikte okumaz. \u0130mama uyan cemaatten, namazda Kur\u2019an okuma y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc tamamen d\u00fc\u015fer (Mevs\u0131l\u00ee, el-\u0130htiy\u00e2r, I, 50). \u015e\u00e2fi\u00ee ve Hanbel\u00ee mezheplerine g\u00f6re ise okuma y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc tamamen d\u00fc\u015fmez. \u0130mama uyan ki\u015fi, imam\u0131n sessiz okudu\u011fu namazlarda, namaz ba\u015f\u0131ndan itibaren F\u00e2tiha ve s\u00fbreyi okur. Sesli okunan namazlarda ise, imam\u0131n F\u00e2tiha\u2019y\u0131 bitirip k\u0131sa ara vermesi esnas\u0131nda sadece F\u00e2tiha\u2019y\u0131 okur. (Hatib \u015eirb\u00een\u00ee, Mu\u011fni\u2019l-Muht\u00e2c, I, 160-161).
\nHanefiler, \u201cKur\u2019an okundu\u011fu zaman onu dinleyiniz ve susunuz ki merhamet olunas\u0131n\u0131z\u201d (A\u2019r\u00e2f, 7\/204) ayetini ve \u201cKim imam\u0131n arkas\u0131nda namaz k\u0131larsa, imam\u0131n k\u0131raati onun da k\u0131raatidir\u201d (\u0130bn M\u00e2ce, \u0130k\u00e2met\u00fc\u2019s-sal\u00e2t, 13), \u201c\u0130mam, kendisine uyulmak i\u00e7in \u00f6ne ge\u00e7irilmi\u015ftir\u201d (Buh\u00e2r\u00ee, Sal\u00e2t, 18), \u201c\u0130mam okuyunca susun\u201d (\u0130bn M\u00e2ce, \u0130k\u00e2met\u00fc\u2019s-sal\u00e2t, 13) gibi hadisleri delil kabul etmektedirler. \u015e\u00e2fiiler ise \u201cF\u00e2tiha\u2019y\u0131 okumayan\u0131n namaz\u0131 yoktur\u201d (M\u00fcslim, Sal\u00e2t, 34) hadisi ve benzerlerinin genel anlam\u0131na itibar etmektedirler.<\/p>\n

Cemaatle namaz k\u0131larken imama uyan kimseler nas\u0131l davran\u0131r?
\nCemaatle namaz\u0131n ge\u00e7erli olmas\u0131 i\u00e7in imama uyacak olan ki\u015finin en az\u0131ndan kalbiyle imama uymaya niyet etmelidir. Niyetini dili ile s\u00f6ylemesi ise m\u00fcstehapt\u0131r. Niyetten sonra ara vermeden namaza ba\u015flanmas\u0131 gerekir (Fet\u00e2v\u00e2y-\u0131 Hindiyye, I, 67).
\n\u0130mama uyan ki\u015fi (mukted\u00ee) r\u00fck\u00fb, r\u00fck\u00fbdan do\u011frulma, secdeye varma ve secdeden kalkma gibi fiillerinde imama i\u015ftirak eder; bu fiilleri imamdan \u00f6nce yapmaz, k\u0131raat (Fatiha ve zamm\u0131 s\u00fcre) d\u0131\u015f\u0131ndaki iftitah ve intikal tekbirleri, r\u00fck\u00fb ve secde tesbihleri, son oturu\u015flardaki salat\u00fc selamlar\u0131, S\u00fcbhaneke ve Tahiyyat dualar\u0131n\u0131 tek ba\u015f\u0131na k\u0131ld\u0131\u011f\u0131 namazlarda okudu\u011fu gibi okur (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, I, 316).<\/p>\n

Cemaatle namaz k\u0131lan bir kimsenin abdesti bozulursa ne yapmal\u0131d\u0131r?
\nNamaz k\u0131lan kimsenin abdesti bozulursa, dilerse abdest al\u0131p yeniden namaz\u0131n\u0131 k\u0131lar ki faziletli olan da budur. Dilerse, arada namaz\u0131 bozacak bir \u015fey yapmaks\u0131z\u0131n abdest al\u0131r ve imam ile b\u0131rakt\u0131\u011f\u0131 yerden namaz\u0131na devam eder. \u015eayet imam namaz\u0131 bitirmi\u015f ise kalan rek\u00e2tlarda imama uymu\u015f kimse gibi bir \u015fey okumadan, yakla\u015f\u0131k olarak imam\u0131n bekleyece\u011fi kadar bekler, sadece r\u00fck\u00fb ve secdedeki tesbihleri, oturu\u015ftaki dua ve sal\u00e2vatlar\u0131 okuyarak namaz\u0131n\u0131 tamamlar (Mer\u011f\u00een\u00e2n\u00ee, el-Hid\u00e2ye, I, 59, \u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, I, 606).
\nKalabal\u0131k bir camide cemaatle namaz k\u0131larken abdesti bozulan \u00f6n saftaki bir ki\u015fi -b\u00fct\u00fcn m\u00fcctehitlere g\u00f6re de abdesti bozulmu\u015fsa- ve kalabal\u0131ktan dolay\u0131 abdest almak i\u00e7in en yak\u0131n abdest yerine gitmeye imk\u00e2n bulamazsa, oturur ve namaz\u0131n bitmesini bekler. Sonra abdest al\u0131r ve namaz\u0131n\u0131 tek ba\u015f\u0131na k\u0131lar.<\/p>\n

B\u00fcy\u00fck g\u00fcnah i\u015fleyen ki\u015fi bir cemaate imaml\u0131k yapabilir mi?
\nHz. Peygamber (s.a.s.) \u201cMuttaki olsun, g\u00fcnahk\u00e2r olsun her imam\u0131n arkas\u0131nda namaz k\u0131labilirsiniz.\u201d (Darekutn\u00ee, Iydeyn, 7; Beyhak\u00ee, es-S\u00fcnen\u00fc\u2019l-K\u00fcbr\u00e2, Cen\u00e2iz, 88) buyurmu\u015ftur. Hadiste bir ilke ortaya konulmaktad\u0131r, o da; m\u00fcmin olan ve namaz k\u0131ld\u0131rabilecek asgari bilgiye sahip olan (m\u00fcsl\u00fcman) kimsenin namaz k\u0131ld\u0131rabilece\u011fidir (Serahs\u00ee, \u015eerhu Siyeri\u2019l-keb\u00eer, I, 156; \u0130bn N\u00fcceym, el-Bahru\u2019r-r\u00e2ik, I, 370). Ancak ideal olan namaz k\u0131ld\u0131ran ki\u015finin dini b\u00fct\u00fcn ve ahlakl\u0131 olmas\u0131d\u0131r. Bu sebeple Hanefi, \u015eafii ve Maliki mezhepleri fas\u0131k yani a\u00e7\u0131k\u00e7a b\u00fcy\u00fck g\u00fcnah i\u015fleyen veya k\u00fc\u00e7\u00fck g\u00fcnahta \u0131srar eden ki\u015finin imametini mekruh g\u00f6rm\u00fc\u015flerdir (\u0130bn H\u00fcm\u00e2m, Fethu\u2019l-Kad\u00eer, I, 360; Cez\u00eer\u00ee, Kitabu\u2019l-F\u0131khi ala Mez\u00e2hibi\u2019l-erbaa, I, 678; Hura\u015f\u00ee, \u015eerhu Muhtasar\u0131 Hal\u00eel, II, 23).
\nHanbeli mezhebine g\u00f6re; fas\u0131k olan kimsenin fas\u0131k olmayan kimselere imaml\u0131k etmesi, namaz k\u0131ld\u0131racak ba\u015fka kimsenin bulunmamas\u0131 halinde, cemaatle k\u0131l\u0131nan cuma ve bayram namazlar\u0131 i\u00e7in zarureten caizdir; di\u011fer hallerde caiz olmaz (\u0130bn Kud\u00e2me, el-K\u00e2f\u00ee, I, 293).<\/p>\n

Cemaatle namaz k\u0131larken birinci saftan sonra ikinci saf olu\u015fturulurken nereden ba\u015flanmal\u0131d\u0131r?
\nCemaatle k\u0131l\u0131nan namazlarda saflar\u0131n tertip ve d\u00fczenine riayet edilmesi, Hz. Peygamber (s.a.s.)\u2019in emir ve tavsiyelerinin gere\u011fidir (Buh\u00e2r\u00ee, Daavat, 10). Cemaatle namaz k\u0131l\u0131n\u0131rken cemaat bir ki\u015fi ise; Hanefi mezhebindeki sahih kabul edilen g\u00f6r\u00fc\u015fe g\u00f6re, imam\u0131n sa\u011f\u0131nda durur. Ancak imamdan \u00f6nde olmamas\u0131 gerekir. Cemaatin parmak u\u00e7lar\u0131n\u0131n imam\u0131n \u00f6k\u00e7esine gelecek \u015fekilde durmas\u0131 gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcnde olanlar da vard\u0131r. Arkas\u0131na veya soluna dursa namaz yine caizdir ama s\u00fcnnete ayk\u0131r\u0131 hareket etmi\u015f olur (Mer\u011f\u00eenan\u00ee, el-Hid\u00e2ye I, 56). E\u011fer cemaat, bir ki\u015fiden \u00e7ok olursa imam\u0131n arkas\u0131nda saf tutarlar. Birincisi imam\u0131n tam arkas\u0131na, ikincisi onun sa\u011f taraf\u0131na, \u00fc\u00e7\u00fcnc\u00fcs\u00fc birincinin soluna gelecek \u015fekilde saf tutarlar. Ondan sonra gelenler sa\u011fa, sonra sola dururlar. Bu \u015fekilde sa\u011fl\u0131 sollu saf tutma d\u00fczeni devam eder. \u0130mam daima ortada bulunacak \u015fekilde saf tutulur. Bu, cemaatle namaz k\u0131lman\u0131n adab\u0131ndand\u0131r (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, I, 381; Taht\u00e2v\u00ee, H\u00e2\u015fiyetu\u2019t-Taht\u00e2v\u00ee al\u00e2 Mer\u00e2k\u0131\u2019l-fel\u00e2h, s. 168).<\/p>\n

Kad\u0131n\u0131n namazlar\u0131n\u0131 evinde k\u0131lmas\u0131 m\u0131, cemaatle camide k\u0131lmas\u0131 m\u0131 daha sevapt\u0131r?
\nHz. Peygamber (s.a.s.), kad\u0131nlar\u0131n mescide gelebileceklerini, ancak evdeki ibadetlerinin daha \u00fcst\u00fcn oldu\u011funu \u00e7e\u015fitli vesilelerle dile getirmi\u015f ve \u015f\u00f6yle buyurmu\u015ftur: \u201cKad\u0131nlar\u0131n mescidlere gitmesine engel olmay\u0131n. Fakat evleri onlar i\u00e7in daha hay\u0131rl\u0131d\u0131r\u201d (M\u00fcslim, Sal\u00e2t 134-137).
\nHz. Peygamber, mescide gitmelerine izin verdi\u011fi, hatta te\u015fvik etti\u011fi (Buhar\u00ee, \u00cedeyn 15-21; M\u00fcslim, Sal\u00e2t\u00fc\u2019l-\u2019\u00eedeyn, 1-3, 10-12). kad\u0131nlar\u0131n, dikkat \u00e7ekecek \u015fekilde giyinmelerini (M\u00fcslim, Libas, 34) ve koku s\u00fcr\u00fcnmelerini yasaklam\u0131\u015f ve \u015f\u00f6yle buyurmu\u015ftur: \u201cKad\u0131nlar cemaate kat\u0131lmak istedikleri zaman, koku s\u00fcr\u00fcnmesinler\u201d (M\u00fcslim, Sal\u00e2t 141-142).
\nKad\u0131nlar i\u00e7in farz namazlar\u0131 evlerinde k\u0131lmalar\u0131 daha faziletli ise de, camide cemaatle k\u0131lmalar\u0131nda da bir sak\u0131nca yoktur. Ancak g\u00fcvenlik sorunu varsa veya fitne s\u00f6z konusu ise ihtiyatl\u0131 olunmal\u0131d\u0131r. Nitekim ge\u00e7mi\u015f kaynaklarda konu tart\u0131\u015f\u0131l\u0131rken bu merkezde ele al\u0131nm\u0131\u015ft\u0131r (Bkz. Zeyla\u2019\u00ee, Teby\u00een\u00fc\u2019l-Hak\u00e2ik, Kahire, 1313, I, 139, 168; \u0130bn N\u00fcceym, el-Bahru\u2019r-r\u00e2ik, D\u00e2ru\u2019l-Marife, Beyrut, ts. , I, 380).<\/p>\n

Cemaatle namaz k\u0131larken \u00f6n safta meydana gelen bo\u015flu\u011fu doldurmak i\u00e7in \u00f6ndeki safa y\u00fcr\u00fcmek caiz midir?
\nNamazla ilgisi olmayan hareketler, ameli kesir (\u00fc\u00e7 ad\u0131m atmak gibi) olarak nitelenecek bir d\u00fczeye ula\u015ft\u0131\u011f\u0131nda namaz\u0131 bozar. Ancak cemaatle namaz k\u0131larken \u00f6n saftaki bo\u015flu\u011fu doldurmak i\u00e7in ileri y\u00fcr\u00fcmek namaz\u0131 bozmad\u0131\u011f\u0131 gibi m\u00fcstahapt\u0131r (\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muhtar, I, 383; Taht\u00e2v\u00ee, H\u00e2\u015fiyetu\u2019t-Taht\u00e2v\u00ee al\u00e2 Mer\u00e2k\u0131\u2019l-fel\u00e2h, s. 168).<\/p>\n

Cemaatle namaz k\u0131lman\u0131n sevab\u0131 nedir?
\nHz. Peygamber, \u201cCemaatle k\u0131l\u0131nan namaz\u0131n sevab\u0131, yaln\u0131z ba\u015f\u0131na k\u0131l\u0131nan namazdan yirmi yedi derece daha faziletlidir\u201d (Buh\u00e2r\u00ee, Ezan, 30) buyurarak cemaatle k\u0131l\u0131nan namaz\u0131n, tek ba\u015f\u0131na k\u0131l\u0131nan namazdan daha faziletli oldu\u011funu belirtmi\u015f ve M\u00fcsl\u00fcmanlar\u0131 cemaatle namaz k\u0131lmaya te\u015fvik etmi\u015ftir. Bir ba\u015fka hadis-i \u015feriflerinde de: \u201c\u00dc\u00e7 ki\u015fi bir k\u00f6yde veya sahrada bulunur ve cemaatle namaz k\u0131l\u0131nmazsa \u015feytan onlara M\u00fbs\u00e2llat olur. \u00d6yleyse cemaate devam ediniz! \u00c7\u00fcnk\u00fc s\u00fcr\u00fcden ayr\u0131lan koyunu kurt yer.\u201d (Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 47) buyurmu\u015ftur.
\nNamaz\u0131 cemaatle k\u0131lmak kimi \u00e2limlere g\u00f6re s\u00fcnnet-i m\u00fcekkede, kimilerine g\u00f6re vaciptir. Onun i\u00e7in cemaate gitmeye engel bir durum olmad\u0131k\u00e7a, namazlar\u0131 cemaatle k\u0131lmak gerekir. Ayr\u0131ca namaz k\u0131lmak i\u00e7in camiye gitmek de b\u00fcy\u00fck sevapt\u0131r. Hz. Peygamber camiye giderken at\u0131lan her ad\u0131mdan dolay ki\u015finin bir derece y\u00fckseltilip, bir g\u00fcnah\u0131n\u0131n silinece\u011fini haber vermi\u015ftir (Buh\u00e2r\u00ee, Mes\u00e2cid, 53; Eb\u00fb D\u00e2vud, Sal\u00e2t, 49).<\/p>\n

Farz, vacip ve nafile namazlar\u0131n hangileri cemaatle, hangileri m\u00fcnferiden (tek ba\u015f\u0131na) k\u0131l\u0131nmal\u0131d\u0131r?
\nCuma namaz\u0131n\u0131 k\u0131lmakla y\u00fck\u00fcml\u00fc olan erkeklerin, camide cemaatle namaz k\u0131lmalar\u0131 farz; be\u015f vakit namaz\u0131n farzlar\u0131n\u0131 cemaatle camide k\u0131lmalar\u0131 ise m\u00fcekked\/kuvvetli s\u00fcnnettir. Ramazan ve Kurban Bayram namazlar\u0131 da vacip namazlardan olup cemaatle k\u0131l\u0131n\u0131r (Mevs\u0131l\u00ee, el-\u0130htiyar, \u0130stanbul, ts. , I, 57, 83, 85) S\u00fcnnet namazlardan Ter\u00e2vih namaz\u0131 cemaatle k\u0131l\u0131nabilir. Ter\u00e2vih cemaatle k\u0131l\u0131nd\u0131\u011f\u0131nda vitir namaz\u0131 da cemaatle k\u0131l\u0131n\u0131r Ramazan ay\u0131n\u0131n d\u0131\u015f\u0131nda vitir namaz\u0131n\u0131 cemaatle k\u0131lmak mekruhtur (Mevs\u0131l\u00ee, el-\u0130htiyar, \u0130stanbul, ts. , I, 69).
\nNafile namazlardan k\u00fcsuf (g\u00fcne\u015f tutulmas\u0131) ve \u0130mameyn\u2019e g\u00f6re istiska (ya\u011fmur duas\u0131) namazlar\u0131 da cemaatle k\u0131l\u0131n\u0131r (Mevs\u0131l\u00ee, el-\u0130htiyar, \u0130stanbul, ts. , I, 71-72). Bunlar\u0131n d\u0131\u015f\u0131ndaki t\u00fcm s\u00fcnnet ve nafile namazlar\u0131 herkesin tek ba\u015f\u0131na k\u0131lmas\u0131 do\u011fru olaca\u011f\u0131ndan, bu namazlar\u0131n cemaatle k\u0131l\u0131nmas\u0131 mekruh g\u00f6r\u00fclm\u00fc\u015ft\u00fcr (Serahs\u00ee, Mebs\u00fbt, Beyrut, 1421\/2000, II, 256).
\nNafile namazlardan olan tesbih namaz\u0131n\u0131n (Eb\u00fb D\u00e2v\u00fbd, Tatavvu, 14) cemaatle k\u0131l\u0131n\u0131nabilece\u011fine dair kaynaklar\u0131m\u0131zda bir bilgi bulunmad\u0131\u011f\u0131ndan bu namaz\u0131 tek ba\u015f\u0131na k\u0131lmak daha uygun olur.<\/p>\n

M\u00fcdrik, mesb\u00fbk, l\u00e2hik ne demektir? Bunlar namazlar\u0131n\u0131 nas\u0131l k\u0131larlar?
\nM\u00fcdrik s\u00f6zl\u00fckte \u201cidrak etmi\u015f, yeti\u015fmi\u015f, kavu\u015fmu\u015f\u201d gibi anlamlara gelir. Dini terim olarak, imama en ge\u00e7 birinci rek\u00e2t\u0131n r\u00fck\u00fbunda yeti\u015fip namaz\u0131n\u0131 imamla birlikte k\u0131lan ki\u015fiye denilir.
\nL\u00e2hik, namaza imamla ba\u015flay\u0131p, namaz esnas\u0131nda abdestinin bozulmas\u0131 gibi ba\u015f\u0131na gelen bir durum sebebiyle namaza ara vermek zorunda kalan ve bu sebeple namaz\u0131n bir k\u0131sm\u0131n\u0131 imam ile birlikte k\u0131lamayan kimse demektir. Bu durumda olan ki\u015fi usul\u00fcn\u00fc bilirse abdest al\u0131p geldikten sonra namaz\u0131na devam eder. Usul\u00fcn\u00fc bilmezse namaz\u0131 ba\u015ftan tekrar k\u0131lar.
\nMesb\u00fbk, cemaatle k\u0131l\u0131nan namaza ba\u015ftan yeti\u015femeyip ilk rek\u00e2t\u0131n r\u00fck\u00fbundan sonra imama uyan kimse demektir. \u0130mam ile birlikte \u201cs\u00fcbhanAllah\u201d diyecek kadar r\u00fck\u00fbda bulunmayan kimse o rek\u00e2t\u0131 ka\u00e7\u0131rm\u0131\u015f say\u0131l\u0131r. Mesb\u00fbk, imam selam verince, sehiv secdesi yapmazsa, beklemeden aya\u011fa kalkar ve cemaatle k\u0131lamad\u0131\u011f\u0131 rek\u00e2tlar\u0131 tek ba\u015f\u0131na tamamlar. Mesb\u00fbk, imamla birlikte k\u0131lamad\u0131\u011f\u0131 rek\u00e2tlar\u0131 k\u0131larken, tek ba\u015f\u0131na namaz k\u0131lan kimse gibidir. Tek ba\u015f\u0131na namaz k\u0131larken F\u00e2tihadan sonra sure veya ayet okudu\u011fu rek\u00e2tlarda okur, okumad\u0131klar\u0131nda okumaz (Fet\u00e2v\u00e2y-\u0131 Hindiyye, I, 120; \u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-muht\u00e2r, I, 594-599).<\/p>\n

Cemaatle namaz k\u0131lmak ni\u00e7in \u00e7ok\u00e7a tavsiye edilmi\u015ftir?
\n\u0130sl\u00e2m dini birlik ve beraberli\u011fe b\u00fcy\u00fck \u00f6nem vermi\u015ftir. G\u00fcnde be\u015f vakit namaz\u0131n bir arada eda edilmesi (Bakara, 2\/43), haftada bir cuma namaz\u0131n\u0131n ve senede iki kez olan bayram namazlar\u0131n\u0131n topluca k\u0131l\u0131nmas\u0131, m\u00fcminlerin birbirlerinden haberdar olmalar\u0131na, g\u00f6r\u00fc\u015f\u00fcp halle\u015fmelerine, birbirleriyle yard\u0131mla\u015fmalar\u0131na vesile olmak gibi bir i\u015flev \u00fcstlenmektedir. Bu bak\u0131mdan cemaatle namaz, istenen birlik ruhunun hem bir g\u00f6stergesi, hem de o birlik ruhunun sa\u011flamla\u015ft\u0131r\u0131c\u0131 ve devam ettirici bir rol \u00fcstlenmektedir.
\nHz. Peygamber, farz k\u0131l\u0131n\u0131\u015f\u0131ndan itibaren be\u015f vakit namaz\u0131 s\u00fcrekli kendisi cemaate imam olarak k\u0131ld\u0131rm\u0131\u015f, M\u00fcsl\u00fcmanlar\u0131 da namazlar\u0131 cemaatle k\u0131lmaya te\u015fvik etmi\u015ftir (Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 49).
\nCemaatin \u00f6nemini g\u00f6steren \u00e7ok say\u0131da hadis bulunmaktad\u0131r. Bunlardan birinde Hz. Peygamber: \u201c\u00dc\u00e7 ki\u015fi bir k\u00f6yde veya k\u0131rda bulunur ve namazlar\u0131n\u0131 cemaatle k\u0131lmazlarsa, \u015feytan onlara h\u00e2kim olur. \u00d6yleyse cemaatten ayr\u0131lma. \u00c7\u00fcnk\u00fc kurt ancak s\u00fcr\u00fcden ayr\u0131lan koyunu yer\u201d buyurmaktad\u0131r (Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 47). Bir di\u011fer hadiste ise \u201cCan\u0131m kudret elinde olan Allah\u2019a yemin ederim ki, ate\u015f yak\u0131lmas\u0131 i\u00e7in odun toplanmas\u0131n\u0131 emretmeyi, sonra da namaz i\u00e7in ezan okunmas\u0131n\u0131, daha sonra da bir kimseye emredip imam olmas\u0131n\u0131, sonra da cemaatle namaza gelmeyenlere gidip evlerini yakmay\u0131 d\u00fc\u015f\u00fcnd\u00fcm\u201d (Buh\u00e2r\u00ee, Ez\u00e2n, 29, 34; M\u00fcslim, Mes\u00e2cid, 251-254) diyerek cemaati terk edenlere ciddi bir uyar\u0131da bulunmu\u015ftur. Ayr\u0131ca \u00f6zendirmek i\u00e7in cemaatle k\u0131l\u0131nan namaz\u0131n sevab\u0131n\u0131n, tek ba\u015f\u0131na k\u0131l\u0131nandan 27 derece daha fazla oldu\u011funu belirtmi\u015ftir (Buh\u00e2r\u00ee, Ezan, 30; M\u00fcslim, Mes\u00e2cid, 249).
\nCemaatle namaz k\u0131lman\u0131n \u00f6nemini belirten bu ve benzeri hadislerden ve ilgili \u00e2yetlerden hareketle Hanbel\u00eeler namaz\u0131n cemaatle k\u0131l\u0131nmas\u0131n\u0131n, erkekler i\u00e7in farz-\u0131 ay\u0131n, \u015e\u00e2fi\u00eeler ise farz-\u0131 kif\u00e2ye oldu\u011funu s\u00f6ylemi\u015flerdir. Hanef\u00ee ve M\u00e2lik\u00eeler\u2019e g\u00f6re ise, cuma namaz\u0131 d\u0131\u015f\u0131ndaki farz namazlar\u0131 cemaatle k\u0131lmak, g\u00fcc\u00fc yeten erkekler i\u00e7in m\u00fcekked s\u00fcnnettir (Mer\u011f\u00eenan\u00ee, el-Hid\u00e2ye, I, 55; K\u00e2s\u00e2n\u00ee, Bed\u00e2iu\u2019s-San\u00e2\u00ee\u2019, I, 384, el-Cez\u00eer\u00ee, Kitabu\u2019l-f\u0131kh ale\u2019l-mezahibi\u2019l-erbaa, I, 230).<\/p>\n","protected":false},"excerpt":{"rendered":"

Hz. D\u00e2v\u00fbd hakk\u0131nda bilgi verir misiniz? Kur\u2019an-\u0131 Kerim\u2019de 11 yerde ad\u0131 zikredilen Hz. D\u00e2v\u00fbd; Hz. Yakub\u2019un o\u011flu Yehuda\u2019n\u0131n soyundand\u0131r. Kay\u0131npederi Talut\u2019un \u00f6l\u00fcm\u00fcnden sonra \u0130srailo\u011fullar\u0131na h\u00fck\u00fcmdar olmu\u015ftur. Bu durum Kur\u2019an-\u0131 Kerim\u2019de \u015fu \u015fekilde belirtilmi\u015ftir: \u201cDerken, Allah\u2019\u0131n izniyle onlar\u0131 bozguna u\u011fratt\u0131lar. D\u00e2v\u00fbd, C\u00e2l\u00fbt\u2019u \u00f6ld\u00fcrd\u00fc. Allah ona (D\u00e2v\u00fbd\u2019a) h\u00fck\u00fcmdarl\u0131k ve hikmet verdi ve ona diledi\u011fini \u00f6\u011fretti. E\u011fer Allah\u2019\u0131n; … <\/p>\n

Devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":145,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"ngg_post_thumbnail":0,"_expiration-date-status":"saved","_expiration-date":0,"_expiration-date-type":"","_expiration-date-categories":[],"_expiration-date-options":[]},"_links":{"self":[{"href":"https:\/\/www.hakkikutlu.com\/hk\/wp-json\/wp\/v2\/pages\/943"}],"collection":[{"href":"https:\/\/www.hakkikutlu.com\/hk\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.hakkikutlu.com\/hk\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.hakkikutlu.com\/hk\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.hakkikutlu.com\/hk\/wp-json\/wp\/v2\/comments?post=943"}],"version-history":[{"count":0,"href":"https:\/\/www.hakkikutlu.com\/hk\/wp-json\/wp\/v2\/pages\/943\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/www.hakkikutlu.com\/hk\/wp-json\/wp\/v2\/pages\/145"}],"wp:attachment":[{"href":"https:\/\/www.hakkikutlu.com\/hk\/wp-json\/wp\/v2\/media?parent=943"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}