B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M<\/strong><\/p>\n

Hamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.<\/p>\n

23- Kald\u0131\u011f\u0131 evin han\u0131m\u0131 onu yata\u011f\u0131na \u00e7a\u011f\u0131rd\u0131, kap\u0131lar\u0131 kilitledikten sonra ona “Haydi, gelsene!” dedi. Fakat Yusuf `Allah korusun! Rabbim bana g\u00fcvenli bir bar\u0131nak sa\u011flad\u0131; hi\u00e7 ku\u015fkusuz zalimler iflah olmazlar, kurtulu\u015fa eremezler” dedi. ‘<\/em><\/strong><\/p>\n

24- Kad\u0131n\u0131n can\u0131 Yusuf’u istedi, Yusuf da ona kar\u015f\u0131 ilgi duydu. E\u011fer Rabbinin cayd\u0131r\u0131c\u0131 direktifi, g\u00f6zlerinin \u00f6n\u00fcnde somutla\u015fmasayd\u0131, kendini tutamazd\u0131. B\u00f6ylece biz Yusuf u k\u00f6t\u00fcl\u00fckten ve fuhu\u015ftan uzak tuttuk. O, hi\u00e7 ku\u015fkusuz, bize i\u00e7ten ba\u011fl\u0131, se\u00e7kin bir kulumuzdu.<\/em><\/strong><\/p>\n

25- Her ikisi de -Yusuf \u00f6nde, kad\u0131n pe\u015finde olmak \u00fczere- kap\u0131ya ko\u015ftular. Kad\u0131n, Yusuf’un g\u00f6mle\u011fini arkas\u0131ndan y\u0131rtt\u0131; kap\u0131da kad\u0131n\u0131n kocas\u0131 ile kar\u015f\u0131la\u015ft\u0131lar. O s\u0131rada kad\u0131n, kocas\u0131na “E\u015fine k\u00f6t\u00fcl\u00fck etmek isteyenin cezas\u0131 herhalde h\u00e2psedilmekten ya da a\u011f\u0131r i\u015fkenceye \u00e7arp\u0131lmaktan ba\u015fka bir \u015fey olamaz” dedi.<\/em><\/strong><\/p>\n

26- Yusuf “Beni yata\u011f\u0131na \u00e7a\u011f\u0131ran odur” dedi. Kad\u0131n\u0131n akrabalar\u0131ndan biri olaya ili\u015fkin \u015f\u00f6yle bir \u00e7\u00f6z\u00fcm \u00f6nerdi, “E\u011fer Yusuf’un g\u00f6mle\u011fi \u00f6n taraf\u0131ndan y\u0131rt\u0131lm\u0131\u015f ise, kad\u0131n do\u011fru s\u00f6yl\u00fcyor, Yusuf ise bir yalanc\u0131d\u0131r. “<\/em><\/strong><\/p>\n

27- “Yok, e\u011fer Yusuf’un g\u00f6mle\u011fi arka taraf\u0131ndan y\u0131rt\u0131lm\u0131\u015f ise, kad\u0131n yalan s\u00f6yl\u00fcyor ve Yusuf’un dedi\u011fi do\u011frudur. “<\/em><\/strong><\/p>\n

28- Adam, g\u00f6mle\u011fin arka taraf\u0131ndan y\u0131rt\u0131lm\u0131\u015f oldu\u011funu g\u00f6r\u00fcnce kar\u0131s\u0131na “Bu i\u015f, siz kad\u0131nlara \u00f6zg\u00fc bir komplodur, sizin komplolar\u0131n\u0131z yamand\u0131r” dedi.<\/em><\/strong><\/p>\n

29- Adam, Yusuf’a “Sen ona bakma, kapat bu olay\u0131” dedikten sonra kar\u0131s\u0131na d\u00f6nerek “Sen de g\u00fcnah\u0131ndan \u00f6t\u00fcr\u00fc af dile, \u00e7\u00fcnk\u00fc sen bir g\u00fcnahk\u00e2rs\u0131n” dedi.<\/em><\/strong><\/p>\n

Ayetlerde Hz. Yusuf’un ve kad\u0131n\u0131n bu olay s\u0131ras\u0131nda ka\u00e7 ya\u015f\u0131nda olduklar\u0131ndan s\u00f6z edilmiyor. Ama bu noktada biz yine de bir tahmin y\u00fcr\u00fctmeye \u00e7al\u0131\u015fal\u0131m…<\/p>\n

Hz. Yusuf, kafile taraf\u0131ndan bulunup M\u0131s\u0131r’da k\u00f6le olarak sat\u0131ld\u0131\u011f\u0131 s\u0131rada hen\u00fcz \u00e7ocuktu. Bir ba\u015fka deyi\u015fle en fazla ond\u00f6rt ya\u015f\u0131nda olmal\u0131yd\u0131. Bunu nereden \u00e7\u0131kar\u0131yoruz? Zira bu olaydan s\u00f6z edilen ayette Hz. Yusuf i\u00e7in “gul\u00e2m” <\/strong>(\u00e7ocuk)” s\u00f6zc\u00fc\u011f\u00fc kullan\u0131l\u0131yor. Arap dilinde “gul\u00e2m” s\u00f6zc\u00fc\u011f\u00fc, ond\u00f6rt ya\u015f\u0131n\u0131 ge\u00e7memi\u015f kimseler i\u00e7in kullan\u0131l\u0131r. Ond\u00f6rt ya\u015f\u0131n\u0131 ge\u00e7mi\u015f kimseler i\u00e7in ise, “\u015f\u00e2b (delikanl\u0131)” ya da “racul (adam)” s\u00f6zc\u00fckleri kullan\u0131l\u0131r. Kald\u0131 ki Yakub’un “Siz fark\u0131nda olmadan onu kurt kapar” <\/strong>demesinden de Hz. Yusuf’un o s\u0131rada ond\u00f6rt ya\u015f\u0131n\u0131 a\u015fmam\u0131\u015f oldu\u011funu \u00e7\u0131karabilmek m\u00fcmk\u00fcnd\u00fcr… Ayn\u0131 s\u0131rada s\u00f6zkonusu kad\u0131n ise, \u00e7oktan evlenmi\u015f durumdayd\u0131. Kocas\u0131n\u0131n Yusuf i\u00e7in han\u0131m\u0131na “Belki de onu evl\u00e2t ediniriz” <\/strong>demesine bak\u0131l\u0131rsa, bir t\u00fcrl\u00fc \u00e7ocuklar\u0131 da olmam\u0131\u015ft\u0131… Zira evl\u00e2tl\u0131k arama e\u011filimi genelde, \u00e7ocuklar\u0131 olmam\u0131\u015f ve de \u00e7ocuk yapabilme umutlar\u0131 tamamen ya da k\u0131smen s\u00f6nm\u00fc\u015f kimselerde ortaya \u00e7\u0131kar. Dolay\u0131s\u0131yla evliliklerinin \u00fczerinden en az\u0131ndan, \u00e7ocuklar\u0131n\u0131n olmayaca\u011f\u0131n\u0131 anlayabilecekleri denli bir zaman dilimi ge\u00e7mi\u015f olmal\u0131d\u0131r. Bunun da \u00f6tesinde, M\u0131s\u0131r’\u0131n ba\u015fveziri konumundaki birinin en az\u0131ndan k\u0131rk ya\u015f\u0131nda olabilece\u011fini d\u00fc\u015f\u00fcnsek, onun han\u0131m\u0131 durumundaki s\u00f6zkonusu kad\u0131n da otuz ya\u015flar\u0131 dolaylar\u0131nda olmal\u0131d\u0131r.<\/p>\n

Buradan hareketle, olay\u0131n ya\u015fand\u0131\u011f\u0131 s\u0131rada -en az\u0131ndan yakla\u015f\u0131k olarak- kad\u0131n k\u0131rk\u0131ndaysa, Hz. Yusuf’un da yirmibe\u015finde olabilece\u011fini tahmin edebiliriz. Bizim tahminimiz bu do\u011frultudad\u0131r. Zira kad\u0131n\u0131n, gerek olay s\u0131ras\u0131ndaki, gerekse daha sonraki tutumlar\u0131ndan, yeterince deneyimli, atak, komplolar\u0131nda son derece usta, k\u00f6lesini delicesine seven biri oldu\u011funu g\u00f6r\u00fcyoruz… Sonradan saray\u0131na \u00e7a\u011f\u0131rd\u0131\u011f\u0131 kad\u0131nlar\u0131n, “Ba\u015fvezirin kar\u0131s\u0131 k\u00f6lesini yata\u011f\u0131na \u00e7a\u011f\u0131rm\u0131\u015f” <\/strong>bi\u00e7imindeki s\u00f6zleri de bunu do\u011frulamaktad\u0131r… Bu c\u00fcmle de “k\u00f6le”, Arap\u00e7a’daki “abd” s\u00f6zc\u00fc\u011f\u00fcyle de\u011fil, (ayn\u0131 zamanda delikanl\u0131 anlam\u0131na da gelen) “fet\u00e2” s\u00f6zc\u00fc\u011f\u00fcyle ifade ediliyor. Kad\u0131nlar\u0131n c\u00fcmlelerinde Hz. Yusuf i\u00e7in bu s\u00f6zc\u00fc\u011f\u00fc (yani “fet\u00e2”y\u0131) kullanmalar\u0131ndan, ayn\u0131 zamanda onun ya\u015f\u0131n\u0131 da ima ettikleri son derece nettir. Bu bizim de\u011fil, Yusuf’u kendi g\u00f6zleriyle g\u00f6rm\u00fc\u015f olanlar\u0131n yapt\u0131\u011f\u0131 bir tesbittir.<\/p>\n

Bu meselenin \u00fczerinde b\u00f6ylesine durmaktaki amac\u0131m\u0131z, bu ger\u00e7e\u011fi g\u00f6zler \u00f6n\u00fcne serebilmektir. Hz. Yusuf’un bu s\u0131k\u0131nt\u0131yla, bu s\u0131navla y\u00fczy\u00fcze bulunmas\u0131, sadece ayetin bize aktard\u0131\u011f\u0131 kad\u0131n\u0131n onu kendisine \u00e7a\u011f\u0131rd\u0131\u011f\u0131 s\u00f6zkonusu andan ibaret de\u011fildir! Bunun d\u0131\u015f\u0131nda, Yusuf’un t\u00fcm delikanl\u0131l\u0131k y\u0131llar\u0131n\u0131 saray ortam\u0131nda ve de bu kad\u0131nla ayn\u0131 sarayda ge\u00e7irdi\u011fini unutmamak gerek. Bu uzun zaman dilimi kad\u0131n\u0131n ya\u015fam\u0131nda, -yakla\u015f\u0131k olarak otuzundan k\u0131rk\u0131na varana dek- hemen hemen on y\u0131la tekab\u00fcl ediyordu. Ba\u015fvezir, han\u0131m\u0131n\u0131 Hz. Yusuf’la birlikte bulmas\u0131n\u0131n ard\u0131ndan s\u00f6yledi\u011fi s\u00f6z, bu saray havas\u0131n\u0131n ve ortam\u0131n\u0131n, ne t\u00fcr \u00f6zellikler ta\u015f\u0131d\u0131\u011f\u0131n\u0131 \u00e7ok iyi ortaya koyuyor:<\/p>\n

“Adam Yusuf’a “Sen ona bakma, kapat bu olay\u0131.”<\/strong><\/p>\n

Sonra, e\u015fine d\u00f6n\u00fcp ekleyecektir:<\/p>\n

“Sen de g\u00fcnah\u0131ndan \u00f6t\u00fcr\u00fc af dile, \u00e7\u00fcnk\u00fc sen bir g\u00fcnahk\u00e2rs\u0131n.”<\/strong><\/p>\n

Bu kadar\u0131 yeter!..<\/p>\n

Bunu duyan di\u011fer kad\u0131nlar\u0131n diline d\u00fc\u015fen ba\u015fvezirin e\u015fi, onlara yan\u0131t olarak, Hz. Yusuf’u g\u00f6sterece\u011fi bir parti d\u00fczenleyecektir. Yusuf’un huzura \u00e7\u0131kmas\u0131yla, b\u00fcy\u00fclenecekler, onu g\u00f6renin ba\u015ftan \u00e7\u0131kmamas\u0131n\u0131n imk\u00e2ns\u0131z oldu\u011funu s\u00f6yleyeceklerdir. Tam o s\u0131rada ba\u015fvezirin e\u015finin, herkesin \u00f6n\u00fcnde \u015f\u00f6yle dedi\u011fini g\u00f6rece\u011fiz:<\/p>\n

“Kad\u0131n dedi ki; “\u0130\u015fte siz beni bu delikanl\u0131 y\u00fcz\u00fcnden k\u0131nad\u0131n\u0131z. Ben onu yata\u011f\u0131ma \u00e7a\u011f\u0131rd\u0131m, fakat a\u015f\u0131r\u0131 bir namusluluk tepkisi ile iste\u011fimi reddetti. Ama kendisine emretti\u011fim i\u015fi yapmaz ise, kesinlikle hapse at\u0131larak burnu yere s\u00fcrt\u00fclecektir.” (Yusuf Suresi 32)<\/strong><\/p>\n

Bu t\u00fcr sahnelere art\u0131k ba\u011f\u0131\u015f\u0131kl\u0131k kazanm\u0131\u015f, \u00e7ok \u00f6zel bir \u00e7evreyle kar\u015f\u0131 kar\u015f\u0131yay\u0131z. S\u00fcrekli l\u00fcks\u00fcn i\u00e7inde y\u00fczen bir \u00e7evredir bu. Ve Yusuf, -yoldan \u00e7\u0131kma noktas\u0131nda en tehlikeli d\u00f6nem olan- ergenlik \u00e7a\u011f\u0131n\u0131, delikanl\u0131l\u0131\u011f\u0131n\u0131n en ate\u015fli y\u0131llar\u0131n\u0131 s\u00f6zkonusu \u00e7evrenin i\u00e7inde ge\u00e7irmi\u015fti… Ama bu uzun s\u0131nav d\u00f6neminde Hz. Yusuf direnmesini, olumsuzluklardan, tahriklerden, ta\u015fk\u0131nl\u0131klardan kendisini koruyabilmesini bilmi\u015fti. S\u00f6zkonusu fitnenin boyutlar\u0131n\u0131, s\u0131nav\u0131n \u00e7etinli\u011fini, bu uzun direni\u015fin g\u00f6rkemlili\u011fini kavrayabilmek i\u00e7in, bu uzun d\u00f6nemi ayn\u0131 \u00e7at\u0131 alt\u0131nda ge\u00e7iren Yusuf ve kad\u0131n\u0131n ya\u015flar\u0131n\u0131 g\u00f6z\u00f6n\u00fcne almam\u0131z bile yeterlidir. Ancak ayetin bizlere aktard\u0131\u011f\u0131 \u00fczere kad\u0131n\u0131n yapayaln\u0131zken ve uzun dolamba\u00e7l\u0131 yollara ba\u015fvurmaks\u0131z\u0131n s\u00fcrpriz bir bi\u00e7imde do\u011frudan davetiye \u00e7\u0131kard\u0131\u011f\u0131 s\u0131rada, Yusuf’un direnebilmesi \u00e7ok daha g\u00fc\u00e7t\u00fc. \u00c7\u00fcnk\u00fc burada Hz. Yusuf en ufak bir giri\u015fimde bulunmamas\u0131na kar\u015f\u0131n, kar\u015f\u0131s\u0131ndaki kad\u0131n onu bizzat istiyordu. Kar\u015f\u0131s\u0131ndaki kad\u0131n\u0131n onun i\u00e7in deli oldu\u011fu apa\u00e7\u0131k meydandayd\u0131. Her \u015feye haz\u0131r bir kad\u0131n vard\u0131 kar\u015f\u0131s\u0131nda.<\/p>\n

Nitekim ayete bakt\u0131\u011f\u0131m\u0131zda da bunu g\u00f6r\u00fcyoruz:<\/p>\n

“Kald\u0131\u011f\u0131 evin han\u0131m\u0131 onu yata\u011f\u0131na \u00e7a\u011f\u0131rd\u0131, kap\u0131lar\u0131 kilitledikten sonra ona “Haydi, gelsene!” dedi.”<\/strong><\/p>\n

Dolay\u0131s\u0131yla bu kez, kad\u0131n\u0131n onu kendisine \u00e7a\u011f\u0131rd\u0131\u011f\u0131 apa\u00e7\u0131k ortadayd\u0131. Kad\u0131n\u0131n ona resmen davetiye \u00e7\u0131kard\u0131\u011f\u0131, t\u00fcm \u00e7\u0131plakl\u0131\u011f\u0131yla ortadayd\u0131… Kad\u0131n son anda kap\u0131y\u0131 bile kilitlemi\u015f durumdad\u0131r. Kad\u0131n, g\u00f6zle g\u00f6r\u00fcl\u00fcr bi\u00e7imde o bedensel d\u00fcrt\u00fcs\u00fcn\u00fcn dayan\u0131lmazl\u0131k noktas\u0131na gelmi\u015f bulunmakta ve de bu bedensel arzusunu a\u00e7\u0131k\u00e7a dile getirmektedir:<\/p>\n

“Haydi gelsene!”<\/strong><\/p>\n

T\u00fcm \u00e7\u0131plakl\u0131\u011f\u0131yla, t\u00fcm netli\u011fiyle ortada olan bu \u00e7a\u011fr\u0131, kad\u0131n\u0131n Yusuf’a \u00e7\u0131karm\u0131\u015f oldu\u011fu ilk davetiye de\u011fildir. Tam tersine bu, kad\u0131n\u0131n Yusuf’a \u00e7\u0131kard\u0131\u011f\u0131 son davetiyedir. Anla\u015f\u0131lan o ki, kad\u0131n ona b\u00f6ylesine net bir davetiye \u00e7\u0131karmaktan ba\u015fka bir \u00e7are bulamam\u0131\u015ft\u0131. G\u00fcc\u00fcyle, gen\u00e7li\u011fiyle d\u00f6rt d\u00f6rtl\u00fck bir insan olan bu delikanl\u0131, di\u015fili\u011fi giderek oturan ve olgunla\u015fan s\u00f6zkonusu kad\u0131nla ayn\u0131 \u00e7at\u0131 alt\u0131nda ya\u015famaktayd\u0131. Dolay\u0131s\u0131yla kad\u0131n, son \u00e7are olarak onu a\u00e7\u0131k bir bi\u00e7imde kendisine \u00e7a\u011f\u0131rmazdan \u00f6nce de, dolayl\u0131 yollardan ona davetiye \u00e7\u0131karm\u0131\u015f olmal\u0131yd\u0131. Ama biz Hz. Yusuf’un bu apa\u00e7\u0131k davetiye kar\u015f\u0131s\u0131nda bile direnebildi\u011fini g\u00f6r\u00fcyoruz:<\/p>\n

“Fakat Yusuf “Allah korusun! Rabbim bana g\u00fcvenli bir bar\u0131nak sa\u011flad\u0131; hi\u00e7 ku\u015fkusuz zalimler iflah olmazlar, kurtulu\u015fa eremezler” dedi.”<\/strong><\/p>\n

“Allah korusun!”<\/strong><\/p>\n

B\u00f6yle bir \u015fey yapmaktan Allah’a s\u0131\u011f\u0131n\u0131r\u0131m.<\/p>\n

“Rabbim bana g\u00fcvenli bir bar\u0131nak sa\u011flad\u0131.” Y\u00fcce Allah ki, beni kuyudan kurtard\u0131 ve bu rahat, g\u00fcvenli eve yerle\u015fmemi sa\u011flad\u0131.”<\/strong><\/p>\n

“Hi\u00e7 ku\u015fkusuz zalimler iflah olmazlar, kurtulu\u015fa eremezler.”<\/strong><\/p>\n

Senin beni \u00e7a\u011f\u0131rmakta oldu\u011fun t\u00fcrden bir su\u00e7 i\u015fleyerek, Allah’\u0131n belirledi\u011fi s\u0131n\u0131rlar\u0131n \u00f6tesine ge\u00e7enler, ba\u015far\u0131ya ula\u015famazlar.<\/p>\n

Kad\u0131n\u0131n kendisine apa\u00e7\u0131k davetiye \u00e7\u0131karmas\u0131 kar\u015f\u0131s\u0131nda Yusuf’un hemen Allah’\u0131n kendisine verdi\u011fi nimetleri hat\u0131rlayarak, O’nun koydu\u011fu s\u0131n\u0131rlar\u0131, ayr\u0131ca bu s\u0131n\u0131rlar\u0131 hi\u00e7e sayanlar\u0131n ak\u0131betini hat\u0131rlayarak, bu \u00e7a\u011fr\u0131ya yana\u015fmad\u0131\u011f\u0131 ayette \u00e7ok net bir bi\u00e7imde ifade edilmi\u015f bulunmaktad\u0131r. Dolay\u0131s\u0131yla, kad\u0131n\u0131n kap\u0131y\u0131 kilitlemesinin ard\u0131ndan ona apa\u00e7\u0131k davetiye \u00e7\u0131karmas\u0131, bunu s\u00f6zl\u00fc olarak da net bir bi\u00e7imde dile getirmesi kar\u015f\u0131s\u0131nda Yusuf’un, ayette bize anlat\u0131lan\u0131n d\u0131\u015f\u0131nda bir tav\u0131r sergiledi\u011fini d\u00fc\u015f\u00fcnebilmek olanaks\u0131zd\u0131r. Hik\u00e2yeyi bizlere en g\u00fczel bi\u00e7imde aktaran Kur’an’da o \u00e7etin ana ili\u015fkin \u015fu ifadeler yeral\u0131yor:<\/p>\n

“(Kad\u0131n Yusuf’a): “Haydi, gelsene’ dedi.”<\/strong><\/p>\n

“Kad\u0131n\u0131n can\u0131 Yusuf’u istedi, Yusuf da ona kar\u015f\u0131 ilgi duydu. E\u011fer Rabbinin cayd\u0131r\u0131c\u0131 direktifi, g\u00f6zlerinin \u00f6n\u00fcnde somutla\u015fmasayd\u0131, kendini tutamazd\u0131.”<\/strong><\/p>\n

Gerek klasik, gerekse daha sonraki d\u00f6nemde t\u00fcm tefsircilerin, bu son ayete ili\u015fkin kendi g\u00f6r\u00fc\u015flerine yer vermi\u015f bulunmaktad\u0131rlar. Tefsirlerine yahudi uydurmalar\u0131 (isr\u00e2iliy\u00e2t\u0131) da kar\u0131\u015ft\u0131rm\u0131\u015f olanlar\u0131n bu noktada, bir y\u0131\u011f\u0131n efsane aktard\u0131klar\u0131 g\u00f6zlenmektedir. Bunlar\u0131n tasvirlerine g\u00f6re; Yusuf, d\u00fcrt\u00fclerine kap\u0131larak kendisini tutamay\u0131p harekete ge\u00e7mek istemi\u015ftir! Ne var ki, Allah g\u00f6sterdi\u011fi bir\u00e7ok delille onu engelledi\u011finden harekete ge\u00e7ememi\u015ftir! Odan\u0131n tavan\u0131nda, parma\u011f\u0131n\u0131 a\u011fz\u0131na g\u00f6t\u00fcrm\u00fc\u015f \u0131s\u0131r\u0131r bi\u00e7imde babas\u0131 Yakub arz-\u0131 end\u00e2m eylemi\u015ftir! B\u00f6ylesi bir eylemin yasakland\u0131\u011f\u0131n\u0131 bildiren Kur’an ayetlerinin “Evet… evet yanl\u0131\u015f okumad\u0131n\u0131z Kur’an ayetlerinin” <\/strong>yaz\u0131l\u0131 oldu\u011fu levhalar g\u00f6z\u00fcn\u00fcn \u00f6n\u00fcne getirilmi\u015ftir. T\u00fcm bunlara kar\u015f\u0131n Hz. Yusuf, hal\u00e2 kendisini toparlayamamaktad\u0131r! Sonu\u00e7ta Allah, Cebrail’i g\u00f6ndererek, ona “Kulumun imdad\u0131na yeti\u015f” demek durumunda kalm\u0131\u015ft\u0131r! Cebrail de gelip, onun g\u00f6\u011fs\u00fcne g\u00f6\u011fs\u00fcne vurmaya ba\u015flam\u0131\u015ft\u0131r!.. Kimi aktar\u0131mc\u0131lar\u0131n kulland\u0131klar\u0131 bu t\u00fcrden efsaneleri daha da uzatmak m\u00fcmk\u00fcn. Ancak t\u00fcm bunlar\u0131n bir yamalamadan, bir uydurmacadan \u00f6teye ge\u00e7medi\u011fi son derece nettir.<\/p>\n

Tefsircilerin ezici \u00e7o\u011funlu\u011fu ise, kad\u0131n\u0131n onu istedi\u011fini ve bu arzusunu fiilen de sergiledi\u011fini, Hz. Yusuf’un da i\u00e7inden kad\u0131na bir istek duydu\u011funu, ancak Rabbinin i\u015faretini g\u00f6r\u00fcr g\u00f6rmez bundan vazge\u00e7ti\u011fini belirtmi\u015ftir.<\/p>\n

Rahmetli Re\u015fid R\u0131za, “el-Men\u00e2r” adl\u0131 tefsirinde, tefsircilerin ezici \u00e7o\u011funlu\u011funca ileri s\u00fcr\u00fclen s\u00f6zkonusu g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r. Ona g\u00f6re, \u00e2mir konumunda biri olarak s\u00f6zkonusu kad\u0131n, Yusuf’un direnmesi, kendisini \u00f6nemsememesi \u00fczerine, onu d\u00f6vmek istemi\u015ftir. Hz. Yusuf da kad\u0131n\u0131n bu eylemine kar\u015f\u0131 koymak istemi\u015ftir. Ancak Hz. Yusuf geri d\u00f6n\u00fcp ka\u00e7may\u0131 ye\u011fleyince, kad\u0131n da harekete ge\u00e7ip onu yakalam\u0131\u015f ve b\u00f6ylece Hz. Yusuf’un g\u00f6mle\u011fi arkadan y\u0131rt\u0131lm\u0131\u015ft\u0131r…<\/p>\n

Ancak ayetin metnine bakt\u0131\u011f\u0131m\u0131zda, “isteme (el-hemm)” s\u00f6zc\u00fc\u011f\u00fcn\u00fc “d\u00f6vmek isteme” bi\u00e7iminde yorumlayabilmek i\u00e7in en k\u00fc\u00e7\u00fck bir dayanak bile bulunmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Dolay\u0131s\u0131yla bu, Hz. Yusuf’u fiili bazda istek duyma ya da e\u011filim g\u00f6sterme baz\u0131nda istek duyma konumuna asla sokmamaya y\u00f6nelik salt bir g\u00f6r\u00fc\u015ften \u00f6teye ge\u00e7ememektedir. Kald\u0131 ki bu t\u00fcr bir yorumda, ayetin ger\u00e7ek anlam\u0131ndan uzakla\u015fma sonucu do\u011furan bir zorlamad\u0131r.<\/p>\n

Burada, ayetleri tekrar g\u00f6zden ge\u00e7irirken; gerek kendisine hikmet ve bilgi verilmesinden \u00f6nce ve gerekse daha sonra Yusuf’un, saray\u0131n \u00e7at\u0131s\u0131 alt\u0131nda bu deneyimli kad\u0131nla birlikte ge\u00e7irdi\u011fi uzun bir zaman s\u00fcreci i\u00e7inde ya\u015fam\u0131\u015f bulundu\u011fu t\u00fcm ko\u015fullar\u0131 g\u00f6zden ge\u00e7irirken, bende ise bu noktada daha farkl\u0131 bir d\u00fc\u015f\u00fcnce uyan\u0131yor.<\/p>\n

Bu d\u00fc\u015f\u00fcncenin temeli ise, Allah’\u0131n \u015fu s\u00f6z\u00fc:<\/p>\n

“Kad\u0131n\u0131n can\u0131 Yusuf’u istedi, Yusuf da ona kar\u015f\u0131 ilgi duydu. E\u011fer Rabbinin cayd\u0131r\u0131c\u0131 direktifi, g\u00f6zlerinin \u00f6n\u00fcnde somutla\u015fmasayd\u0131 kendini tutamazd\u0131.”<\/strong><\/p>\n

Hz. Yusuf un hemen kar\u015f\u0131 \u00e7\u0131k\u0131p ilkelerine sar\u0131lmas\u0131n\u0131n ard\u0131ndan gelen bu ayet, onun bu ba\u011flamdaki tahrik kar\u015f\u0131s\u0131ndaki nice zamand\u0131r s\u00fcren tavr\u0131n\u0131n nas\u0131l bir noktaya ula\u015ft\u0131\u011f\u0131n\u0131n ifadesidir… Direnme ve zaaf, ama sonu\u00e7ta Allah’\u0131n buyruklar\u0131na sar\u0131l\u0131p kurtulu\u015fa erebilme konusunda, insan\u0131n \u00f6z do\u011fas\u0131n\u0131n nitelik ve niceli\u011fine ili\u015fkin ger\u00e7ek\u00e7i ve reel bir ifadedir bu… Ancak Kur’an\u00ee ifade, insandaki s\u00f6zkonusu t\u00fcrken karma\u015f\u0131k, \u00e7at\u0131\u015fmal\u0131 ve bask\u0131n ayr\u0131nt\u0131lara girerek uzun uzad\u0131ya anlatm\u0131yor. Zira Kur’ana Kerim, olay\u0131n ya\u015fand\u0131\u011f\u0131 s\u00f6zkonusu an\u0131, k\u0131ssa \u00e7er\u00e7evesinde, ayn\u0131 zamanda m\u00fckemmel bir ya\u015fam \u00e7er\u00e7evesinde, haketti\u011fi normal pay\u0131 a\u015facak denli upuzun bir sahneye d\u00f6n\u00fc\u015ft\u00fcrmek istememektedir. Bu sebeple de, ger\u00e7ek\u00e7ili\u011fin, d\u00fcr\u00fcstl\u00fc\u011f\u00fcn ve atmosferdeki temizli\u011fin hakk\u0131n\u0131 verebilmek i\u00e7in, gerek ba\u015flang\u0131\u00e7taki, gerekse sonu\u00e7taki tedbirlili\u011fi aktarmas\u0131n\u0131n yan\u0131s\u0131ra, bu iki s\u00fcre\u00e7 aras\u0131ndaki zaaf an\u0131na de\u011finmekle yetiniyor.<\/p>\n

Ayetleri ve o mevcut ko\u015fullar\u0131 g\u00f6z\u00f6n\u00fcne ald\u0131\u011f\u0131m\u0131zda, bizde uyanan d\u00fc\u015f\u00fcnce i\u015fte budur. Gerek insan\u0131n do\u011fas\u0131, gerekse peygamberlerin masumiyeti a\u00e7\u0131s\u0131ndan, en makul olan\u0131 da budur. Hz. Yusuf da neticede bir insand\u0131. Allah’\u0131n se\u00e7kin k\u0131ld\u0131\u011f\u0131 biriydi ama, neticede insand\u0131. Onun duydu\u011fu istek, psikolojik bazdaki e\u011filimden \u00f6teye ge\u00e7memi\u015ftir. Vicdan\u0131ndan ve zaaf an\u0131n\u0131n hemen ard\u0131ndan, vicdan\u0131ndan ve y\u00fcre\u011finden y\u00fckselen Rabbinin i\u015faretini g\u00f6r\u00fcr g\u00f6rmez de do\u011fruya yap\u0131\u015farak zaaf\u0131n\u0131 yenebilmeyi ba\u015farm\u0131\u015ft\u0131r. (Zemah\u015fer\u00ee, “Ke\u015f\u015f\u00e2f” tefsirinde \u015f\u00f6yle diyor: “Allah’\u0131n peygamberi konumundaki birinin, bir g\u00fcnah\u0131 isteyebilmesi ve buna e\u011filim g\u00f6sterebilmesi nas\u0131l m\u00fcmk\u00fcn olabilir?’ bi\u00e7iminde bir soru y\u00f6neltilecek olursa, yan\u0131t\u0131m \u015fudur: Ayette anlat\u0131lmak istenen, gen\u00e7lik d\u00f6neminde cinsel g\u00fcc\u00fcn ve arzunun y\u00fcksekli\u011fi sonucu Hz. Yusuf un da, kad\u0131n\u0131n kendisini arzulay\u0131p istemesini and\u0131r\u0131r bi\u00e7imde, s\u00f6zkonusu kad\u0131na k ar\u015f\u0131 i\u00e7inden bir arzu ve istek olmas\u0131d\u0131r. \u0130nsan\u0131n neredeyse t\u00fcm sa\u011fduyusunu ve direncini yitirmesine sebep olabilecek b\u00f6ylesi bir durumda, bu da son derece do\u011fald\u0131r. Nitekim Hz. Yusuf, Allah’\u0131n ergenlik ve sorumluluk \u00e7a\u011f\u0131na girenleri yasaklardan ka\u00e7\u0131nmakla y\u00fck\u00fcml\u00fc k\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnerek, i\u00e7inde uyanan bu iste\u011fi bast\u0131rarak kontrol alt\u0131na alm\u0131\u015ft\u0131r. \u00dcstelik, \u015fiddetinden \u00f6t\u00fcr\u00fc ayette “istek” olarak adland\u0131r\u0131lan bu dayan\u0131lmaz e\u011filim Hz. Yusuf un i\u00e7inde hi\u00e7 uyanmasayd\u0131, onun Allah kat\u0131nda, \u00e7ekinme noktas\u0131nda \u00f6v\u00fclen bir insan olabilme nedeni de ortadan kalkard\u0131. Zira direncin ve sabr\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc, belan\u0131n ve s\u0131nav\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc ve \u015fiddetiyle do\u011fru orant\u0131l\u0131d\u0131r”… Burada, “Hz. Yusuf, Allah’\u0131n ergenlik ve sorumluluk \u00e7a\u011f\u0131n: girenleri yasaklardan ka\u00e7\u0131nmakla y\u00fck\u00fcml\u00fc k\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnerek, i\u00e7inde uyanan bu iste\u011fi bast\u0131rarak kon rol alt\u0131na alm\u0131\u015ft\u0131r…” bi\u00e7imindeki c\u00fcmlede yatan mutezile mezhebine yatk\u0131n ilmi g\u00f6rmezlikten gelirsek, Zemah\u015fer\u00ef’nin bu analizi temelde son derece isabetlidir. Bu c\u00fcmlede, i\u015faretin, yani burh\u00e2n\u0131n rasyonelli\u011fini iddia eden Mutezile ekol\u00fcn\u00fcn izi g\u00f6r\u00fclmektedir. oysa i\u015faret ya da burh\u00e2n Allah’\u0131n kullar\u0131 i\u00e7in \u015feriat\u0131nda belirledi\u011fi ilkelerden ba\u015fka bir \u015fey de\u011fildir… Burada, bu mezhebi ve tarihsel g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131 konumuz d\u0131\u015f\u0131ndad\u0131r. Ancak, bu t\u00fcrden bir d\u00fc\u015f\u00fcnme tarz\u0131n\u0131n temelde, \u0130sl\u00e2m anlay\u0131\u015f\u0131na yabanc\u0131 oldu\u011funu da belirtelim!)<\/p>\n

“B\u00f6ylece biz Yusuf’u k\u00f6t\u00fcl\u00fckten ve fuhu\u015ftan uzak tuttuk. O, hi\u00e7 ku\u015fkusuz, bize i\u00e7ten ba\u011fl\u0131, se\u00e7kin bir kulumuzdu.”<\/strong><\/p>\n

“Her ikisi de -Yusuf \u00f6nde, kad\u0131n pe\u015finde olmak \u00fczere- kap\u0131ya ko\u015ftular.”<\/strong><\/p>\n

Sa\u011fduyusunu toplayan Hz. Yusuf, ka\u00e7\u0131p kurtulmay\u0131 ye\u011flemi\u015fti. Hal\u00e2 o hayvani d\u00fcrt\u00fcs\u00fcn\u00fcn depre\u015fimlerini ya\u015fayan kad\u0131n ise, onu yakalayabilmek i\u00e7in yerinden f\u0131rlam\u0131\u015f bulunuyordu.<\/p>\n

“Kad\u0131n Yusuf’un g\u00f6mle\u011fini arkas\u0131ndan y\u0131rtt\u0131.”<\/strong><\/p>\n

Hz. Yusuf’u kap\u0131dan geriye i\u00e7eriye \u00e7ekebilmek i\u00e7in tutup as\u0131ld\u0131\u011f\u0131nda, onun g\u00f6mle\u011fini y\u0131rtm\u0131\u015ft\u0131. Ve tam bu s\u0131rada bir s\u00fcrpriz:<\/p>\n

“Kap\u0131da kad\u0131n\u0131n kocas\u0131 ile kar\u015f\u0131la\u015ft\u0131lar.”<\/strong><\/p>\n

Burada, kad\u0131n\u0131n deneyimlili\u011fi t\u00fcm \u00e7\u0131plakl\u0131\u011f\u0131yla kar\u015f\u0131m\u0131zda. Bu <\/strong>deh\u015fetengiz sahnenin beraberinde getirdi\u011fi soruya, an\u0131nda bir cevap bularak, Hz. Yusuf’u su\u00e7lamaya ge\u00e7ti\u011fini g\u00f6r\u00fcyoruz:<\/p>\n

“Kad\u0131n, kocas\u0131na: `E\u015fine k\u00f6t\u00fcl\u00fck etmek isteyenin cezas\u0131 ne olmal\u0131d\u0131r?’ dedi.”<\/strong><\/p>\n

Ama kad\u0131n Yusuf’a a\u015f\u0131k ve onun ad\u0131na korkmaktad\u0131r. Bu nedenle de g\u00fcvenceli bir ceza verilmesini istemektedir.<\/p>\n

“Cezas\u0131, hapsedilmekten ya da a\u011f\u0131r i\u015fkenceye \u00e7arp\u0131lmaktan ba\u015fka bir \u015fey olamaz.”<\/strong><\/p>\n

Bu haks\u0131z su\u00e7lama kar\u015f\u0131s\u0131nda Yusuf, ger\u00e7e\u011fi a\u00e7\u0131k\u00e7a s\u00f6yl\u00fcyor: “Yusuf “Beni yata\u011f\u0131na \u00e7a\u011f\u0131ran odur” dedi.”<\/strong><\/p>\n

Bu noktada ayette bize, s\u00f6zkonusu meselede kad\u0131n\u0131n ailesinden birinin tan\u0131kl\u0131k etti\u011fi belirtiliyor:<\/p>\n

“-Kad\u0131n\u0131n akrabalar\u0131ndan biri olaya ili\u015fkin \u015f\u00f6yle bir \u00e7\u00f6z\u00fcm \u00f6nerdi. “<\/strong><\/p>\n

“E\u011fer Yusuf’un g\u00f6mle\u011fi \u00f6n taraf\u0131ndan y\u0131rt\u0131lm\u0131\u015f ise kad\u0131n do\u011fru s\u00f6yl\u00fcyor, Yusuf ise bir yalanc\u0131d\u0131r:”<\/strong><\/p>\n

“Yok, e\u011fer Yusuf’un g\u00f6mle\u011fi arka taraf\u0131ndan y\u0131rt\u0131lm\u0131\u015f ise, kad\u0131n yalan s\u00f6yl\u00fcyor ve Yusuf’un dedi\u011fi do\u011frudur.”<\/strong><\/p>\n

Ancak s\u00f6zkonusu ki\u015fi bu \u015fahitli\u011fi nerede ve ne zaman yapm\u0131\u015ft\u0131r? Kad\u0131n\u0131n kocas\u0131yla (M\u0131s\u0131rl\u0131lar’\u0131n deyimiyle, “beyiyle”) birlikteydi de olaya bizzat tan\u0131k m\u0131 olmu\u015ftu? Yoksa, kad\u0131n\u0131n kocas\u0131 onu \u00e7a\u011f\u0131r\u0131p, meseleyi ona m\u0131 a\u00e7m\u0131\u015ft\u0131? Nitekim, \u00f6zellikle kanlar\u0131 so\u011fuk ama de\u011ferleri c\u0131v\u0131k olan bu s\u0131n\u0131f aras\u0131nda, bu t\u00fcr durumlarda kad\u0131n\u0131n aile b\u00fcy\u00fcklerinden birisinin \u00e7a\u011fr\u0131larak, onun ne d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn \u00f6\u011frenilmesi bir t\u00fcr gelenekti…<\/p>\n

Bunlar\u0131n her ikisi de m\u00fcmk\u00fcnd\u00fcr. Her haluk\u00e2rda, mesele de\u011fi\u015fmiyor. Ayette bu ki\u015finin s\u00f6z\u00fc “\u015fahitlik” olarak nitelenmi\u015ftir. Gerek kad\u0131n\u0131n, gerekse Hz. Yusuf’un iddias\u0131 kar\u015f\u0131s\u0131nda, taraflar aras\u0131ndaki \u00e7eki\u015fme ve izlenecek tutum noktas\u0131nda kendi g\u00f6r\u00fc\u015f\u00fcne ba\u015fvurulmu\u015f olmas\u0131 nedeniyle s\u00f6zkonusu ki\u015finin yarg\u0131s\u0131, “\u015fahitlik” olarak adland\u0131r\u0131lm\u0131\u015ft\u0131r. Zira bu ki\u015finin yarg\u0131s\u0131, anla\u015fmazl\u0131\u011f\u0131 tahkik edip ger\u00e7e\u011fin ortaya \u00e7\u0131kar\u0131lmas\u0131na yard\u0131mc\u0131 olacakt\u0131r… Evet Yusuf’un g\u00f6mle\u011fi \u00f6nden y\u0131rt\u0131lm\u0131\u015fsa, bu onun kad\u0131na sald\u0131rd\u0131\u011f\u0131n\u0131n ve kad\u0131n\u0131n da kendisini ondan korumaya \u00e7al\u0131\u015f\u0131rken g\u00f6mle\u011fi y\u0131rtt\u0131\u011f\u0131n\u0131n g\u00f6stergesidir. Dolay\u0131s\u0131yla kad\u0131n do\u011fru, Yusuf ise yalan s\u00f6yl\u00fcyor demektir. Yok e\u011fer g\u00f6mlek arkadan y\u0131rt\u0131lm\u0131\u015fsa, bu Yusuf un onun elinden kurtulup ka\u00e7maya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131n, kad\u0131n\u0131n da kap\u0131ya dek onun ard\u0131n\u0131 b\u0131rakmad\u0131\u011f\u0131n\u0131n g\u00f6stergesidir. Dolay\u0131s\u0131yla kad\u0131n yalan, Yusuf ise do\u011fru s\u00f6yl\u00fcyor demektir. Kad\u0131n\u0131n efendi, Yusuf’un ise bir k\u00f6le olmas\u0131ndan \u00f6t\u00fcr\u00fc ilk varsay\u0131m, birincisinin do\u011fru, ikincisinin yalan s\u00f6yleyebilece\u011fi \u00fczerine kurulmu\u015ftur. \u0130lk \u00f6nce bu varsay\u0131m\u0131n s\u00f6ylenmesi de dolay\u0131s\u0131yla bir nezaket gere\u011fidir! Ancak sonu\u00e7ta bu, varsay\u0131m\u0131n ger\u00e7e\u011fin ortaya konabilmesi i\u00e7in bir ipucu olmas\u0131na g\u00f6lge d\u00fc\u015f\u00fcrm\u00fcyor.<\/p>\n

“Adam, g\u00f6mle\u011fin arka taraf\u0131ndan y\u0131rt\u0131lm\u0131\u015f oldu\u011funu g\u00f6r\u00fcnce.”<\/strong><\/p>\n

Olay\u0131n mant\u0131\u011f\u0131 \u00fczerine oturtulan s\u00f6zkonusu \u015fahitlik do\u011frultusunda, Yusuf’u kendisine \u00e7a\u011f\u0131ran\u0131n kad\u0131n oldu\u011funu, ve yine kad\u0131n\u0131n Yusuf’a iftira att\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a anlam\u0131\u015ft\u0131. Burada binlerce y\u0131l \u00f6ncesindeki cahiliyenin sosyete s\u0131n\u0131f\u0131na ili\u015fkin bir kesit \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za. Bu kesit, bug\u00fcn bile adeta somut bir bi\u00e7imde kar\u015f\u0131m\u0131zdad\u0131r. Bu kesitte, cinsel skandallar kar\u015f\u0131s\u0131nda rahatl\u0131\u011f\u0131, bunlar\u0131 toplumdan gizleyebilmek i\u00e7in \u00f6rtbas etme e\u011filimini g\u00f6zl\u00fcyoruz. Zira onlar i\u00e7in en \u00f6nemli \u015eey, bu skandallar\u0131n duyulmamas\u0131d\u0131r.<\/p>\n

Adam, g\u00f6mle\u011fin arka taraf\u0131ndan y\u0131rt\u0131lm\u0131\u015f oldu\u011funu g\u00f6r\u00fcnce kar\u0131s\u0131na “Bu i\u015f, siz kad\u0131nlara \u00f6zg\u00fc bir komplodur, sizin komplolar\u0131n\u0131z yamand\u0131r” dedi. Adam, Yusuf’a “Sen ona bakma, kapat bu olay\u0131” dedikten sonra kar\u0131s\u0131na<\/strong><\/p>\n

d\u00f6nerek, “Sen de g\u00fcnah\u0131ndan \u00f6t\u00fcr\u00fc af dile, \u00e7\u00fcnk\u00fc sen bir g\u00fcnahk\u00e2rs\u0131n” dedi.”<\/strong><\/p>\n

\u0130\u015fte b\u00f6yle… Do\u011frusu bu, o kad\u0131nlar\u0131n bir hilesidir. O kad\u0131nlar\u0131n fendi b\u00fcy\u00fckt\u00fcr… Bu tav\u0131r, kam damarlar\u0131 zorlayacak denli hiddetle doldurabilecek denli b\u00f6ylesi vahim bir olay kar\u015f\u0131s\u0131nda ustaca bir vurdumduymazl\u0131kt\u0131r. Su\u00e7u t\u00fcm kad\u0131nlara genelleyerek, -kad\u0131n\u0131n bu tavr\u0131n\u0131 neredeyse \u00f6verek- i\u015fi bir t\u00fcr \u015fakaya ba\u011flamakt\u0131r.<\/p>\n

“Sizin komplolar\u0131n\u0131z yamand\u0131r!” <\/strong>c\u00fcmlesinde s\u00f6zkonusu kad\u0131na y\u00f6nelik olumsuz bir dokundurma yap\u0131lmamaktad\u0131r. Tam tersine, s\u00f6zkonusu kad\u0131n\u0131n davran\u0131\u015f\u0131yla, di\u015fili\u011fiyle b\u00fcy\u00fck fentler a\u00e7abilecek denli d\u00f6rt d\u00f6rtl\u00fck, m\u00fckemmel bir di\u015fili\u011fe sahip oldu\u011fu ima edilmektedir.<\/p>\n

Adam, daha sonra masum olan Hz. Yusuf’a d\u00f6n\u00fcp eklemektedir.<\/p>\n

“Sen ona bakma, kapat bu olay\u0131.”<\/strong><\/p>\n

Yani bu meseleyi kapat! Kendi kendine \u00f6nemseyip hat\u0131rlamaktan vazge\u00e7! Kimseye de a\u00e7ma! .. \u00d6nemli olan da budur zaten! G\u00f6r\u00fcnt\u00fcy\u00fc kurtarmak yeterlidir!<\/p>\n

Ard\u0131ndan,<\/p>\n

Yusuf’un olmak isteyen, onu yakalay\u0131p su\u00e7una ortak etmek isterken g\u00f6mle\u011fini y\u0131rtan kad\u0131na d\u00f6nerek \u00f6\u011f\u00fct veriyor:<\/p>\n

“Sen de g\u00fcnah\u0131ndan \u00f6t\u00fcr\u00fc af dile, \u00e7\u00fcnk\u00fc sen bir g\u00fcnahk\u00e2rs\u0131n.”<\/strong><\/p>\n

\u0130\u015fte, t\u00fcm cahiliye toplumlar\u0131nda rastlanan, hizmet\u00e7iler ve k\u00f6leler kar\u015f\u0131s\u0131nda aristokrat s\u0131n\u0131f\u0131n konumunun, en yak\u0131ndan erilmi\u015f bir g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr bu. Perdenin kapanmas\u0131yla birlikte t\u00fcm sahnenin ve olaylar\u0131n g\u00f6zden kayboldu\u011funu g\u00f6r\u00fcyoruz… Ayetlerde o an\u0131n, t\u00fcm g\u00f6r\u00fcnt\u00fcleri, t\u00fcm tepkileri bize aktar\u0131lm\u0131\u015f bulunuyor. Ancak o an\u0131n, pornografik hayvani fantazilerden bir b\u00f6l\u00fcme ya da i\u011fren\u00e7 cinsel batakl\u0131ktan bir g\u00f6lete d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi yoluna asla gidilmiyor!<\/p>\n

SKANDAL YAYILIYOR<\/strong><\/p>\n

Adam, han\u0131m\u0131yla k\u00f6lesi aras\u0131na girmiyor. Mesele, zaman\u0131n ak\u0131\u015f\u0131na b\u0131rak\u0131l\u0131yor. Saraylarda bu t\u00fcr meseleler, hep zaman\u0131n ak\u0131\u015f\u0131na b\u0131rak\u0131lmaz m\u0131 zaten! Ama sarayda da olsa yerin kula\u011f\u0131 vard\u0131r. Ayn\u0131 \u00e7at\u0131 alt\u0131nda hizmet\u00e7iler ve u\u015faklar var. Dolay\u0131s\u0131yla saraylarda, olup bitenleri \u00f6rtbas edebilmek m\u00fcmk\u00fcn de\u011fildir. \u00d6zellikle de kad\u0131nlar\u0131n \u00e7evrelerinde olup bitenlerin dedikodusunu yapmaktan ba\u015fka bir \u015fey istemedikleri aristokrat ortamlarda, bu i\u015f daha da g\u00fc\u00e7t\u00fcr. Bu sebeple s\u00f6zkonusu t\u00fcrden skandallar\u0131n, sohbetlerde, partilerde ve ziyaretlerde, kulaktan kula\u011fa yay\u0131l\u0131p herkesin diline d\u00fc\u015fmesi ka\u00e7\u0131n\u0131lmazd\u0131r:<\/p>\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M Hamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun. 23- Kald\u0131\u011f\u0131 evin han\u0131m\u0131 onu yata\u011f\u0131na \u00e7a\u011f\u0131rd\u0131, kap\u0131lar\u0131 kilitledikten sonra ona “Haydi, gelsene!” dedi. Fakat Yusuf `Allah korusun! Rabbim bana g\u00fcvenli bir bar\u0131nak sa\u011flad\u0131; hi\u00e7 ku\u015fkusuz zalimler […]<\/p>\n","protected":false},"author":13,"featured_media":15580,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15579","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gundem"],"yoast_head":"\n