{"id":28297,"date":"2023-03-03T10:56:45","date_gmt":"2023-03-03T07:56:45","guid":{"rendered":"https:\/\/www.ebrarmedya.com\/?p=28297"},"modified":"2023-03-03T10:56:45","modified_gmt":"2023-03-03T07:56:45","slug":"seyyid-kutubun-rh-a-bakis-acisiyla-ahzab-suresi-5-ayet","status":"publish","type":"post","link":"https:\/\/www.ebrarmedya.com\/seyyid-kutubun-rh-a-bakis-acisiyla-ahzab-suresi-5-ayet\/","title":{"rendered":"SEYY\u0130D KUTUB\u2019UN (RH.A.) BAKI\u015e A\u00c7ISIYLA AHZAB SURES\u0130 5. AYET"},"content":{"rendered":"

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(Celle Celaluhu)\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.<\/strong><\/p>\n

5- “Evlatl\u0131klar\u0131 \u00f6z babalar\u0131na nisbet ederek \u00e7a\u011f\u0131r\u0131n, bu Allah kat\u0131nda en do\u011fru olan\u0131d\u0131r. \u015eayet \u00f6z babalar\u0131n\u0131 bilmiyorsan\u0131z, onlar sizin din karde\u015fleriniz ve dostlar\u0131n\u0131zd\u0131r. Yan\u0131larak yapt\u0131\u011f\u0131n\u0131zda size bir g\u00fcnah yok, fakat kalbinizin bile bile yapt\u0131\u011f\u0131n\u0131zda g\u00fcnah vard\u0131r. Allah \u00e7ok ba\u011f\u0131\u015fla-yan \u00e7ok esirgeyendir.”<\/em><\/strong><\/p>\n

Cahiliye d\u00f6neminde erkek kar\u0131s\u0131na: “Sen bana anam\u0131n s\u0131rt\u0131 gibisin, yani anam\u0131n bana haram olu\u015fu gibi harams\u0131n” der ve o andan itibaren kar\u0131s\u0131yla cinsel ili\u015fkide bulunmas\u0131 haram olurdu. Sonra kad\u0131n ortada kal\u0131rd\u0131. Ne bo\u015fanm\u0131\u015f say\u0131l\u0131rd\u0131 ki bir ba\u015fkas\u0131 ile evlensin, ne de normal bir e\u015f gibi kocas\u0131na helal olurdu. Bu durum b\u00fcy\u00fck s\u0131k\u0131nt\u0131lara neden olurdu. Bu uygulama ayn\u0131 zamanda cahiliyede kad\u0131na kar\u015f\u0131 tak\u0131n\u0131lan tavr\u0131n, ona uygulanan bask\u0131n\u0131n i\u011fren\u00e7li\u011fini, kad\u0131n\u0131n ne b\u00fcy\u00fck zorluklara ve me\u015fakkatlere katland\u0131\u011f\u0131n\u0131 g\u00f6steriyor.<\/p>\n

\u0130slam aile ortam\u0131ndaki sosyal ili\u015fkileri yeniden d\u00fczenleyip aileyi ilk toplumsal birim olarak tan\u0131mlay\u0131nca; ku\u015faklara kaynakl\u0131k eden bu yuvaya lay\u0131k oldu\u011fu \u00f6zeni ve korumay\u0131 yerine getirince kad\u0131n\u0131n omuzlar\u0131na binmi\u015f bu ay\u0131b\u0131 kald\u0131rd\u0131, aile i\u00e7i sosyal ili\u015fkileri adalet ilkesine dayal\u0131 olarak, taraflardan herhangi birine zorluk \u00e7\u0131karmadan d\u00fczenledi. \u0130slam\u0131n koydu\u011fu bu kural da ayn\u0131 amaca y\u00f6neliktir: “Zihar yapt\u0131\u011f\u0131n\u0131z (sen bana anam\u0131n s\u0131rt\u0131 gibisin dedi\u011finiz) e\u015flerinizi, sizin anneleriniz yapmad\u0131” <\/strong>\u00c7\u00fcnk\u00fc dille s\u00f6ylenen bir s\u00f6z pratik ger\u00e7e\u011fi de\u011fi\u015ftiremez. Zira anne <\/strong>annedir, e\u015f de e\u015fdir. \u0130nsan\u0131n bunlarla olan ili\u015fkisinin \u00f6zelli\u011fi bir c\u00fcmle ile de\u011fi\u015fmez. Bu y\u00fczden cahiliyede oldu\u011fu gibi “zihar” yapma, annenin haram olu\u015fu gibi s\u00fcrekli bir haraml\u0131\u011f\u0131n sebebi olarak kabul edilmemi\u015ftir.<\/p>\n

Rivayete g\u00f6re “zihar” gelene\u011finin ge\u00e7ersizli\u011fi “m\u00fccadele” suresindeki ayetlerle karara ba\u011flanm\u0131\u015ft\u0131r. O zaman Evs b. Samit kar\u0131s\u0131 Havle binti Sa’lebe’ye zihar yapm\u0131\u015ft\u0131 (sen bana anam\u0131n s\u0131rt\u0131 gibisin demi\u015fti). Bunun \u00fczerine kad\u0131n, Peygamber efendimize gelmi\u015f ve “Ya Resulallah, kocam mal\u0131m\u0131 yedi, gen\u00e7li\u011fimi yedi bitirdi. Ona \u00e7ocuk do\u011furdum. Ne zamanki ya\u015flan\u0131p \u00e7ocuk do\u011furamaz hale gelince bu sefer “sen bana anam\u0131n s\u0131rt\u0131 gibisin” dedi” diyerek \u015fikayette bulunmu\u015ftu. Bunun \u00fczerine Peygamber efendimiz “Benim g\u00f6r\u00fc\u015f\u00fcme g\u00f6re sen ona ha-ram olmu\u015fsun” demi\u015fti. Kad\u0131n bu \u015fikayetini defalarca tekrarlam\u0131\u015f, bunun \u00fczerine y\u00fcce Allah \u015fu ayetleri indirmi\u015fti: “Ey<\/strong> Muhammed! Kocas\u0131 hakk\u0131nda seninle tart\u0131\u015fan ve Allah’a \u015fikayette bulunan kad\u0131n\u0131n s\u00f6z\u00fcn\u00fc Allah i\u015fitmi\u015ftir: esasen Allah konu\u015fman\u0131z\u0131 i\u015fitir. Do\u011frusu Allah i\u015fitendir, g\u00f6rendir. \u0130\u00e7inizde kar\u0131lar\u0131n\u0131 `zihar’ yapanlar (sen bana anam\u0131n s\u0131rt\u0131 gibisin diyenler) bilsinler ki, kar\u0131lar\u0131 anneleri de\u011fildir; anneleri ancak, onlar\u0131 do\u011furanlard\u0131r. Do\u011frusu s\u00f6yledikleri k\u00f6t\u00fc ve as\u0131ls\u0131z bir s\u00f6zd\u00fcr. Allah \u015f\u00fcphesiz affedendir, ba\u011f\u0131\u015flayand\u0131r. Kar\u0131lar\u0131m zihar yoluyla bo\u015famak isteyip, sonra s\u00f6zlerinden d\u00f6nenlerin, kar\u0131s\u0131 ile ili\u015fkiye girmeden \u00f6nce bir k\u00f6le azad etmeleri gerekir. Size bu hususta b\u00f6ylece \u00f6\u011f\u00fct verilmektedir. Allah i\u015flediklerinizden haberdard\u0131r. Az\u00e2d edecek k\u00f6le bulamayan\u0131n kar\u0131s\u0131 ile ili\u015fkiye girmeden \u00f6nce iki ay birbiri pe\u015finden oru\u00e7 tutmas\u0131 gerekir. Buna g\u00fcc\u00fc yetmeyen, altm\u0131\u015f d\u00fc\u015fk\u00fcn\u00fc doyurur. Bu kolayl\u0131k Allah’a ve Peygamberine inanman\u0131zdan \u00f6t\u00fcr\u00fcd\u00fcr. Bunlar, Allah’\u0131n koydu\u011fu s\u0131n\u0131rlard\u0131r; kafirler i\u00e7in can yak\u0131c\u0131 azab vard\u0131r.” (M\u00fccadele Suresi, 1-4) <\/strong>Bununla, zihar yapma ge\u00e7ici bir s\u00fcre i\u00e7in cinsel ili\u015fkinin haram olu\u015funa neden say\u0131lm\u0131\u015ft\u0131r. S\u00fcrekli bir haram ya da bo\u015fanma nedeni olarak kabul edilmemi\u015ftir. Kefareti de bir k\u00f6le \u00e2z\u00e2d etmek. Ya da ara vermeden iki ay \u00fcst \u00fcste oru\u00e7 tutmak yahut altm\u0131\u015f yoksulu doyurmakt\u0131r. Bu kefaret yerine getirildikten sonra tekrar adam\u0131n kar\u0131s\u0131 kendisine helal olur. Evlilik hayat\u0131 da eski haline d\u00f6ner. B\u00f6ylece her zaman i\u00e7in ge\u00e7erli olan de\u011fi\u015fmez ve do\u011fru h\u00fck\u00fcm pratik bir ger\u00e7e\u011fe dayand\u0131r\u0131lm\u0131\u015f olur: “Zihar yapt\u0131\u011f\u0131n\u0131z e\u015flerinizi, sizin anneleriniz yapmad\u0131.”<\/strong> Bu sayede aile, cahiliye d\u00f6neminde kad\u0131na reva g\u00f6r\u00fclen k\u00f6t\u00fcl\u00fcklerin ve me\u015fakkatlerin bir y\u00f6n\u00fcn\u00fc temsil eden bu t\u00fcr cahiliye gelenekleri y\u00fcz\u00fcnden da\u011f\u0131lmaktan, aile ortam\u0131ndaki ili\u015fkiler, erkeklerin cahiliye toplumunda kabaran arzular\u0131 ve \u00fcst\u00fcnl\u00fck kompleksleri kar\u015f\u0131s\u0131nda bozulmaktan, karma\u015f\u0131k ya da ba\u015f\u0131bo\u015f hale gelmekten korunmu\u015ftur.<\/p>\n

Bu `zihar’ meselesi. Evlat edinme ve evlat edinilenlerin \u00f6z babalar\u0131nda ba\u015fkas\u0131na nisbet edilerek \u00e7a\u011f\u0131r\u0131lmas\u0131 meselesine gelince, bu da hem aile hem de toplum yap\u0131s\u0131nda sars\u0131lmalara neden oluyordu.<\/p>\n

Arap toplumunda namusla ve soyla \u00f6v\u00fcnme gelene\u011fi son derece yayg\u0131n ve me\u015fhur olmas\u0131na ra\u011fmen, herkes taraf\u0131ndan bilinen \u00fcnl\u00fc bir soya mensup birka\u00e7 ailenin d\u0131\u015f\u0131nda toplum i\u00e7inde \u00f6v\u00fcn\u00e7 vesilesi olan bu gelenekle \u00e7eli\u015fen davran\u0131\u015flar sergileniyordu.<\/p>\n

\u00d6rne\u011fin toplumda babalar\u0131 bilinmeyen \u00e7ocuklar olurdu. Herhangi bir adam bunlar aras\u0131nda ho\u015funa giden birisini evlat edinir, o\u011flu olarak \u00e7a\u011f\u0131r\u0131rd\u0131. Bu \u00e7ocu\u011fu soyu aras\u0131na katard\u0131. B\u00f6ylece ger\u00e7ek baba-evlat gibi birbirlerine miras\u00e7\u0131 olurlard\u0131.<\/p>\n

\u00d6te yandan babalar\u0131 bilinen \u00e7ocuklar da vard\u0131. Herhangi bir adam bunlar aras\u0131nda ho\u015funa giden birini kendisi i\u00e7in sat\u0131n al\u0131r, onu evlat edinirdi. B\u00f6ylece kendi soyuna katard\u0131. Art\u0131k o \u00e7ocuk insanlar aras\u0131nda kendisini evlat edinen adam\u0131n ad\u0131 ile tan\u0131n\u0131rd\u0131. Adam\u0131n ailesinden biri olurdu. Bu durum daha \u00e7ok sava\u015f ve bask\u0131nlarda esir al\u0131nan k\u0131z ve erkek \u00e7ocuklar i\u00e7in s\u00f6z konusuydu. Bunlar-dan birini soyuna katmak isteyen birisi, onu evlad\u0131 olarak \u00e7a\u011f\u0131r\u0131r, ona kendi ismini verirdi. O da bu isimle bilinir ve \u00f6z o\u011fulun hak ve y\u00fck\u00fcml\u00fcl\u00fcklerine sahip olurdu.<\/p>\n

Bunlardan birisi de Zeyd b. Harise el-Kelbi idi. Zeyd bir Arap kabilesine mensuptur. Daha k\u00fc\u00e7\u00fck bir \u00e7ocukken cahiliye d\u00f6neminde bir bask\u0131nda esir al\u0131nm\u0131\u015ft\u0131. Hakim b. Hazzam da onu halas\u0131 Hatice :Allah ondan raz\u0131 olsun- i\u00e7in sat\u0131n alm\u0131\u015ft\u0131. Hz. Hatice Peygamber efendimizle evlenince Zeyd’i Peygamberimize hediye etmi\u015fti. Sonra Zeyd’in babas\u0131 ve amcas\u0131 gelip onu Peygamber efendimizden istemi\u015flerdi. Peygamber efendimiz karar\u0131 Zeyd’e b\u0131rakm\u0131\u015ft\u0131. O da Peygamber efendimizin yan\u0131nda kalmay\u0131 tercih etmi\u015fti. Bunun \u00fczerine Peygamber efendimiz onu \u00e2zad ederek kendisine evlat edinmi\u015fti. Bu nedenle ona “Zeyd b. Muhammed” derlerdi. Zeyd Peygamber efendimize inanan ilk k\u00f6lelerdendi.<\/p>\n

\u0130slam, aile i\u00e7i ili\u015fkileri do\u011fal temelleri \u00fczerinde d\u00fczenlemeye, bu do\u011fal temeller \u00fczerin\u00e9 kurulu aile ba\u011flar\u0131n\u0131 g\u00fc\u00e7lendirmeye, bu ba\u011flar\u0131 her t\u00fcrl\u00fc kar\u0131\u015f\u0131kl\u0131ktan ve bulan\u0131kl\u0131ktan uzak ve a\u00e7\u0131k \u015fekilde belirtmeye ba\u015flay\u0131nca, bu evlat edinme gelene\u011fini ge\u00e7ersiz k\u0131ld\u0131. Soya ba\u011fl\u0131 ili\u015fkileri yani, kan, \u00f6z babal\u0131k ve evlatl\u0131k ili\u015fkilerini ger\u00e7ek sebeplerine d\u00f6nd\u00fcrerek \u015fu ilkeyi yerle\u015ftirdi: “Evlatl\u0131klar\u0131n\u0131z\u0131 da \u00f6z o\u011fullar\u0131n\u0131z gibi sayman\u0131z\u0131 me\u015fru k\u0131lmam\u0131\u015ft\u0131r.” “Bunlar sizin dillerinize dolad\u0131\u011f\u0131n\u0131z bo\u015f s\u00f6zlerdir.” <\/strong>S\u00f6z ise realiteyi de\u011fi\u015ftirmez. Kan ba\u011f\u0131, nutfenin ta\u015f\u0131d\u0131\u011f\u0131 soya \u00e7ekim ba\u011f\u0131, evlad\u0131n canl\u0131 babas\u0131n\u0131n canl\u0131 bir par\u00e7as\u0131 olu\u015fundan kaynaklanan do\u011fal duygular ba\u011f\u0131 yerine yeni bir ba\u011f meydana getiremez.<\/p>\n

“Allah ger\u00e7e\u011fi s\u00f6yler ve O, do\u011fru yola iletir.”<\/strong><\/p>\n

Y\u00fcce Allah, bat\u0131l\u0131n bula\u015fmad\u0131\u011f\u0131 kesin ve kat\u0131\u015f\u0131ks\u0131z ger\u00e7e\u011fi s\u00f6yler. Aile i\u00e7i ili\u015fkilerin a\u011f\u0131zla s\u00f6ylenen dayanaks\u0131z bir s\u00f6z yerine et ve kandan kaynaklanan do\u011fal ba\u011flara dayand\u0131r\u0131lmas\u0131 da bu ger\u00e7e\u011fin bir gere\u011fidir: “O, do\u011fru yola iletir.” <\/strong>Y\u00fcce Allah uyulmas\u0131 gereken do\u011fru ve f\u0131trat\u0131n temel yasas\u0131na ba\u011fl\u0131 olan yolu g\u00f6sterir. \u0130nsanlar\u0131n pratikte hi\u00e7bir anlam ifade etmeyen s\u00f6zlerle, kendi a\u011f\u0131zlar\u0131 ile olu\u015fturduklar\u0131 ba\u015fka yollar bu yola duyulan ihtiyac\u0131 ortadan kald\u0131rmaz. Y\u00fcce Allah’\u0131n s\u00f6yledi\u011fi ger\u00e7ek s\u00f6z ve f\u0131trat insanlar\u0131n a\u011f\u0131zlar\u0131yla uydurduklar\u0131 gelenekleri ortadan kald\u0131r\u0131r ve uyulmas\u0131 gereken do\u011fru yolu g\u00f6sterir:<\/p>\n

“Evlatl\u0131klar\u0131, \u00f6z bahalar\u0131na nisbet ederek \u00e7a\u011f\u0131r\u0131n; bu Allah kat\u0131nda en do\u011fru olan\u0131d\u0131r.”<\/strong><\/p>\n

\u00c7ocu\u011fun \u00f6z babas\u0131na nisbet edilerek \u00e7a\u011f\u0131r\u0131lmas\u0131, adaletin gere\u011fidir. Kendisinden canl\u0131 bir par\u00e7a olarak d\u00fcnyaya gelen \u00e7ocu\u011fun babas\u0131 i\u00e7in bir adalettir. Babas\u0131n\u0131n ad\u0131n\u0131 ta\u015f\u0131yan, ona miras\u00e7\u0131 olan ve miras\u0131 b\u0131rakan, onunla yard\u0131mla-\u015fan, gizli bir kat\u0131l\u0131mla babas\u0131n\u0131n devam\u0131 say\u0131lan, babas\u0131n\u0131n ve atalar\u0131n\u0131n \u00f6zelliklerini temsil eden \u00e7ocuk i\u00e7in adalettir. Ayn\u0131 \u015fekilde her \u015feyi yerli yerine koyan; her t\u00fcrl\u00fc ili\u015fkiyi f\u0131tri temellerine dayand\u0131ran, baban\u0131n ve \u00e7ocu\u011fun hi\u00e7bir meziyetini yok etmeyen, evlad\u0131n sorumlulu\u011funu ve meziyetlerini ger\u00e7ek babadan ba\u015fkas\u0131na y\u00fcklemeyen, yine ger\u00e7ek evlattan ba\u015fkas\u0131na evlatl\u0131k y\u00fck\u00fcml\u00fcl\u00fcklerini ve ayr\u0131cal\u0131klar\u0131n\u0131 y\u00fcklenmeyen hak ilkesi i\u00e7in de adalettir.<\/p>\n

\u0130\u015fte aile i\u00e7indeki y\u00fck\u00fcml\u00fcl\u00fckleri dengeli bi\u00e7imde ayarlayan toplumsal d\u00fczen budur. Bu d\u00fczen aileyi, realiteden destek g\u00f6ren ince ve kal\u0131c\u0131 temellere dayand\u0131r\u0131r. Ayn\u0131 zamanda toplum binas\u0131n\u0131 da ger\u00e7ek ve g\u00fc\u00e7l\u00fc bir ilkeye dayand\u0131r\u0131r. Bu ilke evrensel ger\u00e7e\u011fin ifadesidir ve derin f\u0131tri realiteyle uyu\u015fmaktad\u0131r. Ailenin do\u011fal ger\u00e7e\u011finden habersiz olan b\u00fct\u00fcn d\u00fczenler zay\u0131f, temelleri \u00e7\u00fcr\u00fck, iflas et-meye mahkum d\u00fczenlerdir. Bu d\u00fczenlerin ya\u015famas\u0131 m\u00fcmk\u00fcn de\u011fildir.(Kom\u00fcnizm, toplumsal yap\u0131 i\u00e7inde aile temelini inkar etmeye kalk\u0131\u015ft\u0131. Fakat b\u00fcy\u00fck bir ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011frad\u0131 ve u\u011framaya devam edecektir de. Felsefi ve ideolojik d\u00fczenin ilkelerine ra\u011fmen insan f\u0131trat\u0131 Rusya’da m\u00fccadeleye ba\u015flam\u0131\u015f ve .yava\u015f yava\u015f yeniden egemenli\u011fini kurup \u00f6nplana \u00e7\u0131kmaya ba\u015flam\u0131\u015ft\u0131r.)<\/p>\n

Cahiliye toplumunda aile i\u00e7i ili\u015fkilerdeki ba\u015f\u0131bo\u015fluk, soyun kar\u0131\u015fmas\u0131na ve kimi zaman babalar\u0131n bilinmemesine neden olan cinsel anar\u015fizm g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda, islam, aile i\u00e7i ili\u015fkileri yeniden d\u00fczenleyip toplumu da bu temele dayal\u0131 olarak kurarken bu sorunu kolayl\u0131kla \u00e7\u00f6z\u00fcmlemi\u015ftir. Ger\u00e7ek babalar\u0131n bilinmesine imkan bulunmad\u0131\u011f\u0131 durumlarda, islam toplumu i\u00e7inde do\u011fal hi\u00e7bir dayana\u011f\u0131 bulunmayan evlatl\u0131k edinme yerine din karde\u015fli\u011fi ve dostlu\u011fu ilkesini yerle\u015ftirmi\u015ftir.<\/p>\n

“\u015eayet babalar\u0131n\u0131 bilmiyorsan\u0131z, onlar sizin din karde\u015fleriniz ve dostlar\u0131n\u0131zd\u0131r.”<\/strong><\/p>\n

Bu, son derece edepli ve manevi bir ili\u015fkidir. Bu t\u00fcr bir ili\u015fki, miras\u00e7\u0131 olmak, diyetlerin \u00f6denmesinde dayan\u0131\u015fmak gibi belli y\u00fck\u00fcml\u00fcl\u00fckler gerektirmez. –<\/strong>Bunlar soy ve kan ba\u011f\u0131n\u0131n gerektirdi\u011fi y\u00fck\u00fcml\u00fcl\u00fcklerdir. Nitekim evlatl\u0131klar i\u00e7in de bu y\u00fck\u00fcml\u00fcl\u00fckler ge\u00e7erliydi-. Bu manevi ba\u011f\u0131n burada vurgulanmas\u0131, evlatl\u0131k ba\u011f\u0131n\u0131n ge\u00e7ersiz k\u0131l\u0131nmas\u0131ndan sonra evlatl\u0131klar\u0131n toplum i\u00e7inde yaln\u0131zl\u0131\u011fa terk edilmemeleri amac\u0131na y\u00f6neliktir.<\/p>\n

“\u015eayet babalar\u0131n\u0131 bilmiyorsan\u0131z” <\/strong>ifadesi, bize cahiliye toplumundaki soy kar\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131n, cinsel ili\u015fkilerdeki anar\u015fizmin boyutlar\u0131n\u0131 tasvir etmektedir. \u0130slam aile d\u00fczenini babal\u0131k temeline, toplumsal d\u00fczeni de do\u011fal ve sa\u011flam aile esas\u0131na dayand\u0131rmak suretiyle bu kar\u0131\u015f\u0131kl\u0131\u011f\u0131 ve bu anar\u015fizmi ortadan kald\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Soylar\u0131 asl\u0131na d\u00f6nd\u00fcrmek i\u00e7in gerekli \u00e7aba sarf edildikten sonra, ger\u00e7ek soyu belirleme imkan\u0131ndan yoksun olduklar\u0131 durumlarda m\u00fc’minler i\u00e7in herhangi bir sorumluluk yoktur.<\/p>\n

“Yan\u0131larak yapt\u0131\u011f\u0131n\u0131zda size bir g\u00fcnah yok, fakat kalplerinizin bile-bile yapt\u0131\u011f\u0131nda g\u00fcnah vard\u0131r.”<\/strong><\/p>\n

Bu ho\u015fg\u00f6r\u00fcn\u00fcn geri plan\u0131ndaki gerek\u00e7e y\u00fcce Allah’\u0131n ba\u011f\u0131\u015flay\u0131c\u0131l\u0131k ve merhametlilik niteliklerine sahip olmas\u0131, insanlara kald\u0131ramayacaklar\u0131 y\u00fck\u00fc y\u00fcklememesidir:<\/p>\n

“Allah \u00e7ok ba\u011f\u0131\u015flayan, \u00e7ok esirgeyendir.”<\/strong><\/p>\n

Peygamber efendimiz cahiliye toplumunda ya\u015fanan kar\u0131\u015f\u0131kl\u0131\u011f\u0131n t\u00fcm sonu\u00e7lar\u0131n\u0131 ge\u00e7ersiz k\u0131lan yeni d\u00fczenlemenin ciddiyetini vurgulamak i\u00e7in ger\u00e7ek soyun belirlenip do\u011frulanmas\u0131na b\u00fcy\u00fck \u00f6zen g\u00f6sterirdi. Bu y\u00fczden ger\u00e7ek soylar\u0131n\u0131 gizleyenleri k\u00fcf\u00fcrle nitelendirirdi. \u0130bn-i Cerir diyor ki: Bize Ya’kup b. \u0130brahim anlatt\u0131; ona da \u0130bn-i Aliye anlatm\u0131\u015f; ona da Uyeyne b. Abdurrahman babas\u0131ndan \u015f\u00f6yle rivayet etmi\u015f: Ebubekir (r.a) \u015f\u00f6yle dedi: Y\u00fcce Allah buyuruyor ki; “Evlatl\u0131klar\u0131 \u00f6z babalar\u0131na nisbet ederek \u00e7a\u011f\u0131r\u0131n; bu Allah kat\u0131nda en do\u011fru olan\u0131d\u0131r. \u015eayet babalar\u0131n\u0131 bilmiyorsan\u0131z, onlar sizin din karde\u015fleriniz ve dostlar\u0131n\u0131zd\u0131r.” <\/strong>Ben de babalar\u0131 bilinmeyenlerden biriyim. \u015eu halde ben sizin din karde\u015finizim. Babam dedi ki (Bu s\u00f6z Uyeyne b. Abdurrahman’a aittir): Allah’a andolsun ki, zannedersem o, babas\u0131n\u0131n bir e\u015fek oldu\u011funu bilseydi kendini ona nisbet ederdi. Nitekim Peygamber efendimiz “Kim -bildi\u011fi halde- kendisini babas\u0131ndan ba\u015fkas\u0131na dayand\u0131r\u0131rsa, k\u00e2fir olur.” Bu \u00f6zen, bu \u00f6nemseme islam\u0131n ailenin ve aile ba\u011flar\u0131n\u0131n her t\u00fcrl\u00fc ku\u015fku ve yabanc\u0131 unsurdan korunmas\u0131na, ailenin her t\u00fcrl\u00fc korunma, do\u011fruluk, g\u00fc\u00e7l\u00fcl\u00fck ve sa\u011flaml\u0131k sebepleriyle ku\u015fat\u0131lmas\u0131na verdi\u011fi \u00f6neme uygun d\u00fc\u015fmektedir. Ku\u015fkusuz bununla g\u00fcd\u00fclen ama\u00e7, birbiriyle kenetlenmi\u015f, bozulmam\u0131\u015f, temiz ve iffetli toplum binas\u0131n\u0131n sa\u011fl\u0131kl\u0131 temellere dayand\u0131r\u0131lmas\u0131d\u0131r.<\/p>\n

Bundan sonra evlatl\u0131k edinme uygulamas\u0131 kald\u0131r\u0131ld\u0131\u011f\u0131 gibi karde\u015flik s\u00f6zle\u015fmesi de iptal ediliyor. Ancak karde\u015flik uygulamas\u0131 bir cahiliye gelene\u011fi de\u011fildi. \u0130slam, hicretten sonra mallar\u0131n\u0131 ve ailelerini Mekke’de b\u0131rakan muhacirlerin, ayn\u0131 \u015fekilde Medine’de m\u00fcsl\u00fcman olmalar\u0131n\u0131n sonucu aileleri ile ba\u011flar\u0131n\u0131 koparan baz\u0131 m\u00fcsl\u00fcmanlar\u0131n durumunu pratik bir \u00e7\u00f6z\u00fcm yolu ile kar\u015f\u0131lamak amac\u0131 ile bu uygulamay\u0131 ba\u015flatm\u0131\u015ft\u0131. Bunun yan\u0131 s\u0131ra Peygamber efendimizin genel anlamda m\u00fcsl\u00fcmanlar ad\u0131na karar verme (velayet) yetkisine sahip oldu\u011fu ve bu yetkinin, soydan kaynaklanan her t\u00fcrl\u00fc yetkiden \u00f6ncelikli oldu\u011fu, onun e\u015flerinin b\u00fct\u00fcn m\u00fc’minlerin manevi analar\u0131 olduklar\u0131 vurgulan\u0131yor.<\/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(Celle Celaluhu)\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun. 5- “Evlatl\u0131klar\u0131 \u00f6z babalar\u0131na nisbet ederek \u00e7a\u011f\u0131r\u0131n, bu Allah kat\u0131nda en do\u011fru olan\u0131d\u0131r. \u015eayet \u00f6z babalar\u0131n\u0131 bilmiyorsan\u0131z, onlar sizin din karde\u015fleriniz ve dostlar\u0131n\u0131zd\u0131r. Yan\u0131larak yapt\u0131\u011f\u0131n\u0131zda size […]<\/p>\n","protected":false},"author":13,"featured_media":28298,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28297","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gundem"],"yoast_head":"\nSEYY\u0130D KUTUB\u2019UN (RH.A.) BAKI\u015e A\u00c7ISIYLA AHZAB SURES\u0130 5. AYET Nedir? • Ebrar Medya<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ebrarmedya.com\/seyyid-kutubun-rh-a-bakis-acisiyla-ahzab-suresi-5-ayet\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SEYY\u0130D KUTUB\u2019UN (RH.A.) BAKI\u015e A\u00c7ISIYLA AHZAB SURES\u0130 5. 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