UMUM\u00ce DAVET<\/strong><\/p>\n

Bir \u00e2yette “\u015eehirlerin anas\u0131 (bulunan Mekke) ile b\u00fct\u00fcn \u00e7evresindeki (insanlardan) azab ile korkutmak” maksad\u0131yla indirildi\u011fi belirtildi\u011fine g\u00f6re (En’\u00e2m 92)<\/strong> Hz.Muhammed’in peygamberli\u011fi Araplara mahsus de\u011fildi. Ve Resulull\u00e2h, bi’setinin bidayetinden itib\u00e2ren b\u00fct\u00fcn insanl\u0131\u011f\u0131n hid\u00e2yetiyle vazifeli oldu\u011funu biliyordu. Ancak insanl\u0131\u011f\u0131n geri k\u0131sm\u0131 demek olan kom\u015fu, diyarlar\u0131 \u0130slam\u2019a \u00e7a\u011f\u0131rma i\u015fini sistemli olarak ele almay\u0131, Hudeybiye Sulh\u00fc’ne kadar te’hir edecekti. Yani. Hicret\u2019in alt\u0131nc\u0131 y\u0131l\u0131nda Mekkelilerle sulh antla\u015fmas\u0131 yap\u0131p siy\u00e2s\u00ee varl\u0131\u011f\u0131n\u0131 fiilen ve resmen kabul ettirdikten sonra Hudeybiye\u2019den d\u00f6ner d\u00f6nmez civar h\u00fck\u00fcmdarlara el\u00e7iler g\u00f6ndererek onlar\u0131 \u0130slam’a d\u00e2vet etti. Bir g\u00fcnde alt\u0131 el\u00e7i yola \u00e7\u0131karm\u0131\u015ft\u0131. Biri M\u0131s\u0131r\u2019a, biri Gass\u00e2n \u015eefine, biri Bizans Kayseri ne, biri \u0130ran Kisras\u0131’na, biri Yem\u00e2me’ye, biri de Bahreyn’e idi .<\/strong> El\u00e7ilere verdi\u011fi mektuplarda \u0130slam’a ve Sulh\u2019e d\u00e2’vet vard\u0131.<\/p>\n

TABYES\u0130 (=TAKT\u0130\u011e\u0130):<\/strong> Resulull\u00e2h, sulh ve h\u00fcrriyetten ibaret olan hedefe gitmede, g\u00f6r\u00fcn\u00fc\u015fte birbirine z\u0131t olan ve fakat asl\u0131nda, “ya\u015fanan zaman ve \u015fartlara g\u00f6re” <\/strong>e\u015fit de\u011ferde olan \u00fc\u00e7l\u00fc bir taktik t\u00e2kibetti:<\/p>\n

1-\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 SABIR:<\/strong>Bu, say\u0131ca ve madd\u00ee g\u00fc\u00e7 itibariyle zay\u0131f olunan d\u00f6nemin takti\u011fi idi.<\/p>\n

2-\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 H\u0130CRET:<\/strong> Bu, d\u00fc\u015fman tehdidinin, sab\u0131rla muk\u00e2vemet edilemeyecek kadar ezici bir hal ald\u0131\u011f\u0131, hi\u00e7bir insani \u00f6l\u00e7\u00fc tan\u0131mayan zulme d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc zaman\u0131n takti\u011fi idi. Ya d\u00f6nmek, ya da \u00f6lmek noktas\u0131nda hicret makuld\u00fc.<\/p>\n

3-\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 SAVA\u015e:<\/strong> Bu, d\u00fc\u015fman tehdidine mukavemet edilebilecek madd\u00ee g\u00fcce sahip olundu\u011fu zaman\u0131n takti\u011fi idi.<\/p>\n

HEDEF<\/strong> ise “Sulh\u201dd\u00fc<\/strong>, Sulh, \u0130slam’\u0131n kalb ve g\u00f6n\u00fclleri fethetti\u011fi ortamd\u0131. Sabr’\u0131n, hicretin ve sava\u015f’\u0131n hedefi de buna ula\u015fmakt\u0131.<\/p>\n

Nitekim, Resulull\u00e2h aleyhissalatu vesselam vefat etti\u011fi zaman, geride 1,5 milyon kilometre kareden fazla araziye s\u00e2hip bir devlet b\u0131rakm\u0131\u015ft\u0131. Bu b\u00fcy\u00fck arazinin fethi on y\u0131ll\u0131k Medine hayat\u0131 i\u00e7erisinde cereyan etmi\u015fti. G\u00fcnde ortalama 274 milkarelik bu yay\u0131lma i\u00e7in \u00f6ld\u00fcr\u00fclen toplam d\u00fc\u015fman say\u0131s\u0131 s\u00e2dece 150 ki\u015fi idi. M\u00fcsl\u00fcman taraftan \u00f6lenlerin nisbeti de vasat\u0131 ayda bir ki\u015fi olmu\u015ftu.<\/strong><\/p>\n

MUHTEVADA TEDR\u0130\u00c7\u00a0\u00a0\u00a0 .<\/strong><\/p>\n

\u0130slam\u0131n tebli\u011finde, muhteva tedrici de m\u00fchim bir yer tutar. Hz. Ai\u015fe,<\/strong> \u0130slam\u2019\u0131n te\u015fri etti\u011fi meselelerin s\u0131rayla neler oldu\u011funu belirten bir a\u00e7\u0131klamas\u0131n\u0131n sonunda, bu tertibin ehemmiyetine de dikkat \u00e7eker: “\u0130lk n\u00e2zil olan sure, mufassal surelerden biri idi ve i\u00e7erisinde cennet ve cehennemin zikri ge\u00e7iyordu. \u0130nsanlar \u0130slama d\u00f6n\u00fcnce haram ve helal h\u00fck\u00fcmleri indi. E\u011fer ilk defa: “\u0130\u00e7ki i\u00e7meyin.” emri inseydi “Biz i\u00e7kiyi asla b\u0131rakmay\u0131z” derlerdi E\u011fer “zina etmeyin” emri inseydi “Asla zinay\u0131 b\u0131rakmay\u0131z” derlerdi. Ben Mekke\u2019de, oynayan bir \u00e7ocuk iken Muhammed aleyhissalatu vesselama: “(Muhtevas\u0131nda hi\u00e7 bir ahk\u00e2m bulunmayan Kamer suresi \u0130nmi\u015fti. Surede) \u201dDaha do\u011frusu onlara vadolunan as\u0131l (azab\u0131n) vakti, k\u0131yamet saatidir. O saat(in azab\u0131) daha belal\u0131 daha ac\u0131d\u0131r” (116.\u00e2yet) buyrulmaktayd\u0131 .<\/strong><\/p>\n

H\u00fclasa ilk n\u00e2zil olan \u00e2yetler, tevh\u00eed’e d\u00e2vet, m\u00fc\u2019minleri ve mutileri cennetle m\u00fcjdeleme, k\u00e2firlere ve \u00e2silere cehennemi haber verme \u00fczerine dayan\u0131yordu, insanlar bu hususta ikna olunca, ahk\u00e2m inmeye ba\u015flad\u0131. \u00c7\u00fcnk\u00fc “\u0130nsanlar al\u0131\u015fkanl\u0131klar\u0131na ba\u011fl\u0131l\u0131k \u00fczerine yarat\u0131lm\u0131\u015ft\u0131, al\u0131\u015fkanl\u0131\u011f\u0131n terki birden olamazd\u0131, bunu talep nefrete sebep olurdu.<\/p>\n

\u0130MAN\u0130 MUHTEVADA TEDR\u00ceC:<\/strong><\/p>\n

Baz\u0131 riv\u00e2yetlerde, iman\u0131n tebli\u011f edildi\u011fi bu ilk safhada da bir tedrice yer verildi\u011fini, mesela \u00f6nce m\u00fcnhas\u0131ran \u0130slam itikad\u0131 \u00fczerinde durulup, m\u00fc\u015frik inan\u00e7lar\u0131n tenkidine girilmedi\u011fini g\u00f6rmekteyiz. M\u00fc\u015frikler de bu safhada m\u00fcsl\u00fcmanlara kar\u015f\u0131 muhalefette \u015fiddet g\u00f6stermemi\u015fler, daha anlay\u0131\u015fl\u0131 davran\u0131p, en az\u0131ndan s\u00f6ylenenleri dinlemi\u015flerdir. Kabul etmeyenler, muhalefette \u015fiddete yer vermemi\u015f, s\u00e2dece istihza ile yetinmi\u015ftir. \u0130bnu Sa’d’da \u015f\u00f6yle denir: ‘Tapt\u0131klar\u0131 putlan ele al\u0131p, onlar\u0131n b\u00e2t\u0131l oldu\u011funu ve k\u00fcf\u00fcr \u00fczerine olan atalar\u0131n\u0131n cehenneme gittiklerini s\u00f6yleyinceye kadar, Kurey\u015fliler istihzada kald\u0131lar ve Hz. Peygamber aleyhissalatu vesselam’\u0131 dinlediler. Gen\u00e7lerden ve halk\u0131n zay\u0131f tak\u0131mlar\u0131ndan bir k\u0131sm\u0131, bu suretle ikna olup m\u00fcsl\u00fcman oldu, gittik\u00e7e say\u0131lan \u00e7o\u011fald\u0131. Buna ra\u011fmen Kurey\u015f k\u00e2firleri Resulull\u00e2h\u2019\u0131n s\u00f6zlerini ink\u00e2r etmediler. Sadece istihz\u00e2\u00ee bir tav\u0131r tak\u0131nd\u0131lar. Aleyhissalatu vesselam, yanlar\u0131na u\u011fray\u0131nca birbirlerine i\u015f\u00e2ret edip: “\u0130\u015fte Abdulmuttalib o\u011fullar\u0131n\u0131n g\u00f6kten haber getiren o\u011flu.” diyerek alay ediyorlard\u0131\u00a0 .<\/p>\n

Ama bu hal b\u00f6yle devam etmedi. Putlar\u0131n b\u00e2t\u0131l oldu\u011funu, put inanc\u0131 \u00fczere \u00f6lenlerin ebed\u00ee bir helake maruz kalacaklar\u0131n\u0131 dile getiren vahiyler gelmekte gecikmedi. Ondan sonra tav\u0131r de\u011fi\u015ftiren m\u00fc\u015frikler, madd\u00ee ve manev\u00ee her \u00e7e\u015fit i\u015fkencelere ba\u015f vurdular. Bir k\u0131sm\u0131n\u0131 \u00f6ld\u00fcrd\u00fcler, bir k\u0131sm\u0131m hicrete mecbur ettiler.<\/p>\n

\u0130tikad\u0131 meselelerdeki tedri\u00e7le ilgili olarak \u015funu da belirtmek isteriz, \u0130tikad\u0131n merkezini te\u015fkil eden Allah telakkisi ve bilhassa \u0130lah\u00ee s\u0131fatlar\u0131n te\u015fri\u00ee, belli bir s\u0131ra ve tedri\u00e7 takip etmi\u015ftir. Az ilerde besmele’nin geli\u015fi ile ilgili vetirede bunu k\u0131smen g\u00f6rece\u011fiz.<\/p>\n

AHKAMDA TEDR\u0130\u00c7 :<\/strong><\/p>\n

Tedri\u00e7 meselesinde dikkati \u00e7eken di\u011fer bir husus, Medine’de, m\u00fc\u2019min muhatablara inen ahk\u00e2mda dahi tedrice yer verilmi\u015f olmas\u0131d\u0131r. Bilhassa eski al\u0131\u015fkanl\u0131klar\u0131n ta’dili veya tahrimi veya yeni tatbikat ve al\u0131\u015fkanl\u0131klar\u0131n te\u015friine giren hemen hemen her hususta bir tedrice yer verilmi\u015ftir. Bu tedri\u00e7 de \u00e7o\u011fu durumda azdan \u00e7o\u011fa, hafiften a\u011f\u0131ra, \u00e7ok vaz\u0131h ve anla\u015f\u0131l\u0131r olandan biraz daha kapal\u0131, anla\u015f\u0131lmas\u0131 zor olana do\u011fru cereyan etmi\u015ftir. \u00c7o\u011fu meselede bu b\u00f6yle olmu\u015ftur.<\/p>\n

Bu meselenin \u015fum\u00fbl\u00fcn\u00fc, b\u00e2z\u0131 rivayetlerde Resulull\u00e2h aleyhissalatu vesselam\u2019a vahiy olarak \u0130nen ilk \u015fey oldu\u011fu s\u00f6ylenen besmele’den verece\u011fimiz \u00f6rnekle g\u00f6stermek isteriz. \u0130bnu Sa\u2019d\u2019\u0131n bir riv\u00e2yeti \u015f\u00f6yle:”Resul ull\u00e2h, bidayette, t\u0131pk\u0131 Kurey\u015fliler gibi, besmele makam\u0131nda \u201cBismikall\u00e2h\u00fbmme<\/strong>\u201d form\u00fcl\u00fcn\u00fc yaz\u0131yordu. Bu tatbikat<\/p>\n

\u0648\u064e\u0642\u064e\u0627\u0644\u064e \u0627\u0631\u0652\u0643\u064e\u0628\u064f\u0648\u0627 \u0641\u0650\u064a\u0647\u064e\u0627 \u0628\u0650\u0633\u0652\u0645\u0650 \u0627\u0644\u0644\u0647\u0650 \u0645\u064e\u062c\u0652\u0631\u064e\u0627\u0647\u064e\u0627 \u0648\u064e\u0645\u064f\u0631\u0652\u0633\u064e\u0627\u0647\u064e\u0627 \u0625\u0650\u0646\u0651\u064e \u0631\u064e\u0628\u0650\u0651\u064a \u0644\u064e\u063a\u064e\u0641\u064f\u0648\u0631\u064c \u0631\u064e\u062d\u0650\u064a\u0645\u064c<\/h4>\n

\u00c2yeti\u201d Nuh, (gemiye al\u0131nacaklara) \u201cGemiye binin!\u201d dedi. \u201cOnun ak\u0131p gitmesi de, durmas\u0131 da Allah\u2019\u0131n ad\u0131ylad\u0131r (O\u2019nun g\u00fcc\u00fc, kuvveti ve izniyledir; onu Bismill\u00e2h der \u00e7al\u0131\u015ft\u0131r\u0131r, Bismill\u00e2h der durdururuz.) Hi\u00e7 \u015f\u00fcphesiz Rabbim, (kullar\u0131n\u0131n g\u00fcnahlar\u0131n\u0131 ve hatalar\u0131n\u0131) \u00e7ok ba\u011f\u0131\u015flayand\u0131r; (bilhassa m\u00fc\u2019min kullar\u0131na kar\u015f\u0131) husus\u00ee merhameti pek bol oland\u0131r.\u201d(H\u00fbd 41)<\/strong> gelinceye kadar devam etti.<\/p>\n

\u015eu \u00e2yetten sonra “Bismill\u00e2h”<\/strong> diye yazmaya ba\u015flad\u0131. Bu tatbikat<\/p>\n

\u0642\u064f\u0644\u0650 \u0627\u062f\u0652\u0639\u064f\u0648\u0627 \u0627\u0644\u0644\u0647\u064e \u0623\u064e\u0648\u0650 \u0627\u062f\u0652\u0639\u064f\u0648\u0627 \u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u064e\u0646\u064e \u0623\u064e\u064a\u0651\u064b\u0627 \u0645\u064e\u0627 \u062a\u064e\u062f\u0652\u0639\u064f\u0648\u0627 \u0641\u064e\u0644\u064e\u0647\u064f \u0627\u0644\u0623\u064e\u0633\u0652\u0645\u064e\u0627\u0621\u064f \u0627\u0644\u0652\u062d\u064f\u0633\u0652\u0646\u064e\u0649 \u0648\u064e\u0644\u0627\u064e \u062a\u064e\u062c\u0652\u0647\u064e\u0631\u0652 \u0628\u0650\u0635\u064e\u0644\u0627\u064e\u062a\u0650\u0643\u064e \u0648\u064e\u0644\u0627\u064e \u062a\u064f\u062e\u064e\u0627\u0641\u0650\u062a\u0652 \u0628\u0650\u0647\u064e\u0627 \u0648\u064e\u0627\u0628\u0652\u062a\u064e\u063a\u0650 \u0628\u064e\u064a\u0652\u0646\u064e \u0630\u064e\u0644\u0650\u0643\u064e \u0633\u064e\u0628\u0650\u064a\u0644\u0627\u064b<\/h4>\n

“De ki : (Ras\u00fbl\u00fcm,) de ki: \u201cO\u2019na ister Allah diyerek dua edin, ister Rahm\u00e2n diyerek dua edin. Hangi ismiyle dua ederseniz edin, en g\u00fczel isimler O\u2019nundur ve O, her ismin nihayetsiz g\u00fczel mertebelerinde tecelli eder. Namaz\u0131nda ise sesini \u00e7ok y\u00fckseltme ve b\u00fct\u00fcn b\u00fct\u00fcn de k\u0131sma; bu ikisi ortas\u0131nda bir yol takip et. (\u0130sra 11O)<\/strong> \u00e2yeti n\u00e2zil oluncaya kadar devam etti. Bundan sonra “bismill\u00e2hirrahman”<\/strong> diye yazmaya ba\u015flad\u0131. Bu tatbik\u00e2t<\/p>\n

\u0625\u0650\u0646\u0651\u064e\u0647\u064f \u0645\u0650\u0646\u0652 \u0633\u064f\u0644\u064e\u064a\u0652\u0645\u064e\u0627\u0646\u064e \u0648\u064e\u0625\u0650\u0646\u0651\u064e\u0647\u064f \u0628\u0650\u0633\u0652\u0645\u0650 \u0627\u0644\u0644\u0647\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u064e\u0646\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u0650\u064a\u0645\u0650<\/h4>\n

\u201cS\u00fcleyman\u2019dan geliyor ve Rahman, Rah\u00eem Allah\u2019\u0131n Ad\u0131\u2019yla diye ba\u015fl\u0131yor.<\/strong>\u201d\u00e2yeti (Neml 30)<\/strong> nazil oluncaya kadar devam etti. Bu \u00e2yetten sonra \u201cBismill\u00e2hirrahmanirrahim\u201d<\/strong> diye yazmaya ba\u015flad\u0131 .<\/p>\n

Bu tedr\u00eec, muhatablar\u0131n\u0131n All\u00e2h\u2019la ilgili olarak \u0130slam’\u0131n getirdi\u011fi s\u0131fatlar\u0131 bilmemelerinden ileri geliyordu. Nitekim, Hudeybiye sulh\u00fc yaz\u0131l\u0131rken, m\u00fc\u015frikler. Besmele’yi, “Biz, Allah’\u0131 tan\u0131yoruz, ama er- Rahm\u00e2n er-Rahim’i tan\u0131m\u0131yoruz!<\/strong>‘ diyerek reddetmi\u015fler, Hz. Peygamber de \u201cBismikall\u00e2h\u00fbmme<\/strong>\u201d yaz\u0131lmas\u0131n\u0131 kabul etmi\u015fti .<\/p>\n

NAMAZ \u00d6RNE\u011e\u0130<\/strong>: \u0130sl\u00e2mda dinin dire\u011fi kabul edilen en \u00f6nemli farz olan namaz\u0131n te\u015friinde de tedr\u00eec g\u00f6r\u00fclmektedir. Zira, Resulull\u00e2h\u2019a fetret\u00fc\u2019l-vahy’den sonra m\u00fcddessir suresinin n\u00fcz\u00fbl\u00fcyle sabah ve ak\u015famda iki\u015fer rek’at olmak \u00fczere g\u00fcnde iki vakit namaz farz k\u0131l\u0131nm\u0131\u015f, bil\u00e2hare M\u00fczzemmil suresiyle gece namaz\u0131 emredilmi\u015f, bi’setin 11. y\u0131l\u0131 i\u00e7erisinde Mi’r\u00e2c\u2019Ia birlikte, \u00f6ncekiler neshedilerek be\u015f vakit namaz farz k\u0131l\u0131nm\u0131\u015ft\u0131r. Daha sonra da Cum’a ve Bayram namazlar\u0131 te\u015fri edilecektir .<\/strong><\/p>\n

Burada, zikri gereken bir h\u00e2diseyi, Nasr Ibnu \u00c2sim anlatmaktad\u0131r. Buna g\u00f6re, Aleyhissalatu vesselamca g\u00fcnde iki sefer namaz k\u0131lmak \u015fart \u0131yla m\u00fcsl\u00fcman olmay\u0131 teklif eden bir kimsenin m\u00fcsl\u00fcmanl\u0131\u011f\u0131n\u0131 kabul etmi\u015ftir. Riv\u00e2yetin bir ba\u015fka tar\u00eekinde adam bir vakit k\u0131lmay\u0131 teklif etmi\u015f, yine de Resulull\u00e2h kab\u00fbl etmi\u015ftir.<\/p>\n

Sak\u00eeflilerin m\u00fcsl\u00fcman olmak i\u00e7in ko\u015ftuklar\u0131 \u015fartlardan bir k\u0131sm\u0131n\u0131 Resulull\u00e2h kabul etmi\u015ftir. Bunlar aras\u0131nda “cih\u00e2da kat\u0131lmamak”, “zekat vermemek\u201d<\/strong> de vard\u0131. Bunlar\u0131n kabul edilmesi kar\u015f\u0131s\u0131nda hayrete d\u00fc\u015fenlere Aleyhissalatu vesselam : “(Hak\u00eeki m\u00e2nada) m\u00fcsl\u00fcman olduklar\u0131 vakit zek\u00e2t da verecekler, cih\u00e2da da gidecekler”<\/strong> der ve dedi\u011fi gibi olur.<\/p>\n

\u0130\u00c7K\u0130 YASA\u011eI \u00d6RNE\u011e\u0130:<\/strong> Tedri\u00e7 meselesinde uzun ve hesapl\u0131 bir vetirenin i\u00e7ki yasa\u011f\u0131nda takip edildi\u011fi g\u00f6r\u00fcl\u00fcr. Zira bu mesele, Mekke d\u00f6neminde ele al\u0131nm\u0131\u015f, Resulull\u00e2h’\u0131n hayat\u0131n\u0131n sonlar\u0131na do\u011fru sonu\u00e7land\u0131r\u0131lm\u0131\u015ft\u0131r. Meseleyle ilgili olarak gelen ilk vahiyde, asma ve hurmadan elde edilen sarho\u015f edici r\u0131z\u0131k \u00fczerinde d\u00fc\u015f\u00fcnmeye sevk edilmi\u015f (Nahl 67)<\/strong>, daha sonra bunun fayda ve zararlar\u0131na dikkat \u00e7ekilmi\u015f, zarar\u0131n\u0131n faydas\u0131ndan \u00e7ok oldu\u011fu belirtilmi\u015f (Bakara 219),<\/strong> \u00fc\u00e7\u00fcnc\u00fc kademede sarho\u015fken namaza yakla\u015f\u0131lmamas\u0131 emredilmi\u015f (Nisa 43),<\/strong> d\u00f6rd\u00fcnc\u00fc ve son kademede ise kesin olarak ve \u015fiddetle haram ilan edilmi\u015ftir (M\u00e2ide 90-91).<\/strong> Bu vahiy Hz. Peygamber’in hayat\u0131n\u0131n sonlar\u0131na rastlar. Bu vetirenin sonunda, hi\u00e7 bir mukavemete rastlanmadan, i\u00e7ki istihlaki \u00f6nlenmi\u015ftir.<\/p>\n

ORU\u00c7 \u00d6RNE\u011e\u0130<\/strong> : Cess\u00e2s, oru\u00e7la ilgili gelen ihtilafl\u0131 had\u00ees\u00a0\u00a0 ve \u00e2yetleri de\u011ferlendirerek orucun \u00fc\u00e7 mertebede farz k\u0131l\u0131nd\u0131\u011f\u0131n\u0131 belirtir \u00d6nce \ufd3f<\/p>\n

\u064a\u064e\u0627 \u0623\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0643\u064f\u062a\u0650\u0628\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064f\u0645\u064f \u0627\u0644\u0635\u0650\u0651\u064a\u064e\u0627\u0645\u064f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Bakara 183)<\/strong><\/h4>\n

\u00e2yetiyle, her ayda \u00fc\u00e7 g\u00fcn oru\u00e7 farz k\u0131l\u0131nm\u0131\u015ft\u0131r.<\/p>\n

\u0648\u064e\u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u064a\u064f\u0637\u0650\u064a\u0642\u064f\u0648\u0646\u064e\u0647\u064f \u0641\u0650\u062f\u0652\u064a\u064e\u0629\u064c \u0637\u064e\u0639\u064e\u0627\u0645\u064f \u0645\u0650\u0633\u0652\u0643\u0650\u064a\u0646\u064d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Bakara 184)<\/strong><\/h4>\n

\u00e2yetiyle dileyenin fidye verip fakir doyuraca\u011f\u0131 te\u015fri edilmi\u015ftir. Son olarak<\/p>\n

\u0634\u064e\u0647\u0652\u0631\u064f \u0631\u064e\u0645\u064e\u0636\u064e\u0627\u0646\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a \u0623\u064f\u0646\u0652\u0632\u0650\u0644\u064e \u0641\u0650\u064a\u0647\u0650 \u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0622\u0646\u064f (Bakara 185)<\/strong><\/h4>\n

\u00e2yeti \u0130le de Ramazan orucu herkese farz k\u0131l\u0131nm\u0131\u015ft\u0131r. Orucun g\u00fcn i\u00e7erisindeki ba\u015flama ve bitim anlar\u0131yla ilgili geli\u015fmeler de ayn\u0131 hadislerde ge\u00e7mektedir.<\/p>\n

Z\u0130NANIN YASAKLANMA \u00d6RNE\u011e\u0130<\/strong>: Zina su\u00e7una verilecek ceza da kademeli gelmi\u015ftir. \u0130lk \u00f6nce z\u00e2niye eziyet yapmak takdir edilmi\u015f (Nisa 16)<\/strong>, sonra hapis cezas\u0131 emredilmi\u015f (Nisa 15),<\/strong> en son safhada da dayak (ve recrn) te\u015fri edilmi\u015ftir. (Nur 2-10).<\/strong><\/p>\n

Had\u00ees \u00e2limleri, emirlerde pek \u00e7ok meselede muttar\u0131d \u015fekilde hafiften a\u011f\u0131ra olan bu geli\u015fmeyi tesbit ettikleri i\u00e7in, ihtilafla had\u00eeslerin \u00e7\u00f6z\u00fcm\u00fcnde \u015fu kaideyi koymu\u015flard\u0131r; “Daha ,a\u011f\u0131r bir h\u00fck\u00fcm, daha hafif olandan evlad\u0131r. Zira, zann-\u0131 g\u00e2libe g\u00f6re, a\u011f\u0131r olan, hafif olana nisbetle m\u00fcteahhirdir. \u00c7\u00fcnk\u00fc \u015feriat hafifle i\u015fe ba\u015flam\u0131\u015f, sonra ahk\u00e2m, tedric\u00ee bir surette gelmi\u015f ve a\u011f\u0131rla\u015fm\u0131\u015ft\u0131r\u201d<\/strong> .<\/p>\n

TAKV\u0130M \u00d6RNE\u011e\u0130<\/strong> : Son bir enteresan \u00f6rne\u011fimiz takvimle ilgili tadilatt\u0131r. Aleyhissalatu vesselam, veda hutbesine kadar, o zaman\u0131n Arap cemiyetinde c\u00e2ri bir takvime uyuyordu. \u201cNesi<\/strong>\u201d denen ve hac mevsimini her y\u0131l yaz aylar\u0131na rastlatmay\u0131 sa\u011flayan bir oyun’u ihtiva eden bu sistemi Kur’\u00e2n-\u0131 Ker\u00eem yasaklad\u0131\u011f\u0131 zaman k\u00fcf\u00fcrden bir art\u0131\u015f ilan etmi\u015ftir “Nesi (haram aylar\u0131 geciktirmek) ancak k\u00fcf\u00fcrde bir art\u0131\u015f (sebebidir. Onunla k\u00e2firler \u015fa\u015f\u0131rt\u0131rlar. Onlar bunu bir y\u0131l helal bir y\u0131l haram sayarlar ki Allah’\u0131n haram k\u0131ld\u0131\u011f\u0131na say\u0131ca uysunlar da (vars\u0131n) Allah’\u0131n haram etti\u011fini helal k\u0131lm\u0131\u015f olsunlar. Bu suretle de onlar\u0131n amellerinin k\u00f6t\u00fcl\u00fc\u011f\u00fc kendilerine s\u00fcslenip g\u00fczel g\u00f6sterildi. Allah o k\u00e2firler g\u00fcruhunu hidayete erdirmez”(Tevbe 37).<\/strong><\/p>\n

SONU\u00c7<\/strong><\/p>\n

Resulull\u00e2h aleyhissalatu vesselam’\u0131n her bir s\u00fcnneti, insanl\u0131k i\u00e7in, \u201cher yerde ve her devirde\u201d<\/strong> uyulmas\u0131 gereken en g\u00fczel davran\u0131\u015f \u00f6rne\u011fini te\u015fkil eder. Onlar r\u0131za-y\u0131 il\u00e2hinin nerede oldu\u011funu g\u00f6steren i\u015faretler ve saadet-i d\u00e2reynin \u015fa\u015fmaz rehberleridir.<\/p>\n

Resulull\u00e2h\u2019\u0131n s\u00fcnneti, sadece ib\u00e2det hayat\u0131m\u0131za, kom\u015fuluk veya \u00e2ile i\u00e7i m\u00fcn\u00e2sebetlerimize, yahut da tic\u00e2r\u00ee ve \u00f6rf\u00ee mu\u00e2melelerimize m\u00fcteallik de\u011fildir. Dinin ne\u015fri, insanlara \u0130slam inanc\u0131n\u0131n g\u00f6t\u00fcr\u00fclmesi m\u00fcsl\u00fcmanlar\u0131n siy\u00e2s\u00ee mahkumiyetten kurtar\u0131l\u0131p, h\u00fcrriyetlerine kavu\u015fturulmas\u0131 ve hatta h\u00e2kim duruma getirilmesi gibi ba\u015fka meselelere de \u015f\u00e2mildir.<\/p>\n

D\u00fcnyan\u0131n her taraf\u0131nda m\u00fcsl\u00fcmanlar\u0131n esaretten kurtulma m\u00fcc\u00e2delesi verdi\u011fi i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z \u015fu as\u0131rda, daha temkinli, daha m\u00fcessir ad\u0131mlar atabilmek i\u00e7in Resulull\u00e2h’\u0131n bu paralelde sundu\u011fu \u00f6rneklerin bilinmesi ve onlara uyulmas\u0131 her zamankinden daha \u00e7ok ehemmiyet kazanm\u0131\u015ft\u0131r.<\/p>\n

Zaman\u0131m\u0131zda, \u0130slam’a hizmet heyecan\u0131na kap\u0131lan gen\u00e7 nesiller, Aleyhissalatu vesselam’m vazetti\u011fi \u0130slami hizmet metodlar\u0131n\u0131 bilmedikleri i\u00e7in, Bat\u0131 men\u015feli ve insan f\u0131trat\u0131n\u0131n bir k\u0131s\u0131m zaaflar\u0131n\u0131 istismara dayanan “Hitler tipi’ veya “Kom\u00fcnist tipi”<\/strong> propagandan\u0131n cazibesine kap\u0131lmaktad\u0131rlar. Halbuki \u0130slama hizmet \u0130slam\u00ee metodla m\u00fcmk\u00fcnd\u00fcr. \u0130slam d\u0131\u015f\u0131 metodlar, ne kadar mutantan, ne kadar cafcafl\u0131, ne kadar g\u00f6z kama\u015ft\u0131r\u0131c\u0131 olursa olsun, saman alevi misali, neticesi akimdir. \u0130\u015fte fa\u015fistlerin \u00e2klbeti ve nih\u00e2yet kom\u00fcnistlerin \u00e2kibeti. \u0130slam \u00e2leminde de islam\u00ee olmayan prensiplerle at\u0131lan ad\u0131mlar akim kalm\u0131\u015f, heyecanlar \u00e7abuk bo\u011fulmu\u015ftur. M\u0131s\u0131r’da, Suriye’de ve en son Tunus ve Cezayir’de islam\u00ee hareketlerin yedikleri darbeler, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, hizmet vetiresinde yer verilen gayr-i islam\u00ee unsurlardan ileri gelmi\u015ftir. Resulullah hi\u00e7 bir zaman ak\u015famdan sabaha h\u00e2kimiyet pe\u015finde ko\u015fmam\u0131\u015f, soka\u011fa d\u00f6k\u00fclmemi\u015f, zemin te\u015fekk\u00fcl etmeden tepeden inmecili\u011fe yer vermemi\u015ftir. O\u2019nun metodunda geli\u015fmeye t\u00e2bi olmak, muhatab\u0131n ve \u00e7evrenin ahv\u00e2line g\u00f6re ad\u0131m atmak esast\u0131r. \u0130cab\u0131nda \u00fc\u00e7 y\u0131l boyu gizli kalmak, be\u015f y\u0131l boyu gece g\u00fcnd\u00fcz \u00e7al\u0131\u015fmaya kar\u015f\u0131 kazan\u0131lan k\u0131rk ki\u015fiyi az g\u00f6rmemek, on\u00fc\u00e7 y\u0131l boyu her \u00e7e\u015fit istihza, i\u015fkence, eziyet, hakaret ve hayat\u00ee tehditlere kar\u015f\u0131 sabretmek esast\u0131r.<\/p>\n

Muhammedi tebli\u011fde sunulan muhteva, muhataba g\u00f6re esnektir. Zamana zemine g\u00f6re farkl\u0131d\u0131r. Ayn\u0131 meseleye temas eden ayn\u0131 sorulara cevap olarak gelen teferruat, pek \u00e7ok durumda, en az\u0131ndan zahirde de\u011fi\u015fiktir. T\u0131pk\u0131 aksiyonda g\u00f6r\u00fclen sab\u0131r, hicret, cihad farkl\u0131l\u0131klar\u0131 gibi.<\/p>\n

Z\u0131mn\u0131nda as\u0131rlara ve nesillere \u00e7are olma kapasite ve zenginli\u011fi meknuz, bu rahmani vetireyi bilmeyenler veya anlamayanlar had\u00eeslerde tenakuz iddia edebilir ve hatta, v\u00fcr\u00fbd \u015fartlar\u0131na bakmadan i\u015fine gelen birini rastgele se\u00e7me dalaletine d\u00fc\u015febilir. Bu davran\u0131\u015flar samimi de olsa, \u0130slam\u00ee zaferi geciktirmeden ba\u015fka bir fonksiyon icra edemez.<\/p>\n

\u00d6yle ki bizler, hem ferd\u00ee kurtulu\u015fumuz, hem de \u00e7evremizin ve insanl\u0131\u011f\u0131n kurtulu\u015fu i\u00e7in Resulull\u00e2h aleyhissalatu vesselam’\u0131n s\u00fcnnetini anlamaya her zamankinden daha muhtac\u0131z. Zira Ezel\u00ee Kel\u00e2m bize “Allah’\u0131n Resul\u00fcnde sizier i\u00e7in (her hususta) en g\u00fczel \u00f6rnek vard\u0131r.\u201d<\/strong> diye seslenmektedir.<\/p>\n

17.08.1991 M.\u00dc. \u0130lahiyat Dergisi<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

UMUM\u00ce DAVET Bir \u00e2yette “\u015eehirlerin anas\u0131 (bulunan Mekke) ile b\u00fct\u00fcn \u00e7evresindeki (insanlardan) azab ile korkutmak” maksad\u0131yla indirildi\u011fi belirtildi\u011fine g\u00f6re (En’\u00e2m 92) Hz.Muhammed’in peygamberli\u011fi Araplara mahsus de\u011fildi. Ve Resulull\u00e2h, bi’setinin bidayetinden itib\u00e2ren b\u00fct\u00fcn insanl\u0131\u011f\u0131n hid\u00e2yetiyle vazifeli oldu\u011funu biliyordu. Ancak insanl\u0131\u011f\u0131n geri k\u0131sm\u0131 demek olan kom\u015fu, diyarlar\u0131 \u0130slam\u2019a \u00e7a\u011f\u0131rma i\u015fini sistemli olarak ele almay\u0131, Hudeybiye Sulh\u00fc’ne kadar …<\/p>\n","protected":false},"author":1,"featured_media":2973,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,410],"tags":[1063,1062,273,614,112,58,1061,53,1054,67],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2984"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2984"}],"version-history":[{"count":3,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2984\/revisions"}],"predecessor-version":[{"id":2987,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2984\/revisions\/2987"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2973"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2984"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2984"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2984"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}