{"id":36944,"date":"2024-04-10T11:40:52","date_gmt":"2024-04-10T08:40:52","guid":{"rendered":"https:\/\/www.ebrarmedya.com\/?p=36944"},"modified":"2024-04-09T15:55:19","modified_gmt":"2024-04-09T12:55:19","slug":"taberi-rh-anin-bakis-acisiyla-bakara-suresi-197-ayet-i-kerime","status":"publish","type":"post","link":"https:\/\/www.ebrarmedya.com\/taberi-rh-anin-bakis-acisiyla-bakara-suresi-197-ayet-i-kerime\/","title":{"rendered":"TABER\u0130 (RH.A)\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA BAKARA SURES\u0130 197. AYET-\u0130 KER\u0130ME"},"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

197-<\/strong> Hac, bilinen aylardad\u0131r. Kim o aylarda (Hacca ba\u015flayarak) onu kendisine farz k\u0131larsa, art\u0131k Hacda cinsi temas, g\u00fcnah i\u015fleme, kavga etme yoktur. Ne iyilik yaparsan\u0131z onu Allah bilir. Az\u0131\u011f\u0131n\u0131z\u0131 al\u0131n. Az\u0131klar\u0131n en hay\u0131rl\u0131s\u0131 takvad\u0131r. (Allah’tan korkmakt\u0131r) O halde ey ak\u0131l sahipleri benden korkun.<\/p>\n

Hacc\u0131n vakti, bilinen aylard\u0131r. Onlar da: \u015eevval, Zilkade, Zilhicce’nin ilk on g\u00fcn\u00fcd\u00fcr. Kim o aylarda ihram\u0131 giyerek telbiyeye ba\u015flamak suretiyle Hacci kendisine farz k\u0131larsa, Hacca ba\u015flayan kimse, ailesiyle cinsi temasta bulunamaz, k\u00f6t\u00fc s\u00f6zler s\u00f6yleyemez, g\u00fcnahtan \u015fiddetle ka\u00e7\u0131n\u0131r. M\u00fccadeleye , tart\u0131\u015fmaya gi\u00adremez. Her ne zaman bir hay\u0131r ve salih amel i\u015flerseniz Allah size onun m\u00fck\u00e2faat\u0131n\u0131 verir. \u00c7\u00fcnk\u00fc o s\u0131rlardan ve b\u00fct\u00fcn gizliliklerden haberdard\u0131r. Hac yolunda ve di\u011fer yolculuklar\u0131n\u0131zda yeteri kadar az\u0131k al\u0131n. Takva, az\u0131\u011f\u0131 terket-mekte de\u011fildir. Takva, Allah’tan korkma iledir. Bu takva ise az\u0131klar\u0131n en hay\u0131r-l\u0131s\u0131d\u0131r. Ey ak\u0131l ve idrak sahipleri benden korkun.<\/p>\n

\u00c2yet-i kerimede: “Hac, bilinen aylardad\u0131r.” buyurulmaktad\u0131r. Burada zikredilen “Bilinen aylar”dan maksat, Abdullah b. Mes’ud, Abdullah b. abbas, \u0130brahim en-Nehai, \u015ea’bi, M\u00fccahid, Hasan-\u0131 Basri, Dehhak, Ata ve Abdullah b. \u00d6mere g\u00f6re, \u015eevval, Zilkade aylan ile Zilhicce ay\u0131n\u0131n ilk on g\u00fcn\u00fcd\u00fcr. \u00c7\u00fcnk\u00fc Allah teala bu \u00e2yet-i kerimesiyle insanlara Hac menasikinin eda edildi\u011fi aylan beyan etmektedir. Hacc\u0131n menasiki ise Zilhiccenin onuncu g\u00fcn\u00fcnde sona er\u00admektedir. Bu hususta Abdullah b. Abbas’\u0131n \u015funlar\u0131 s\u00f6yledi\u011fi rivayet edilmekte\u00addir. “Hac bilinen aylardad\u0131r. Bu aylar da \u015eevval, Zilkade aylan ile Zilhiccenin ilk on g\u00fcn\u00fcd\u00fcr. Allah teala bu aylan Hac i\u00e7in tahsis etmi\u015f di\u011fer aylan ise Umre yapmaya ay\u0131rm\u0131\u015ft\u0131r. Bu itibarla herhangi bir kimsenin. Hac aylan d\u0131\u015f\u0131nda Hac i\u00e7in ihrama ginnesi caiz de\u011fildir. Buna mukabil Umre i\u00e7in her ayda ihrama giri\u00adlebilir.<\/p>\n

Abdullah b.\u00d6mer, M\u00fccahid ve Tavustan nakledilen di\u011ferbir g\u00f6r\u00fc\u015fe g\u00f6re burada zikredilen Hac aylanndan maksat, \u015eevval, zilkade aylan ile Zilhicce ay\u0131\u00adn\u0131n ilk on g\u00fcn\u00fc de\u011fil tamam\u0131d\u0131r. Her ne kadar Hacc\u0131n menasiki Zilhicce ay\u0131n\u0131n onuncu g\u00fcn\u00fcnde bitiyorsa da Zilhicce tam olarak Hac aylanndan say\u0131lmakkta-dir. Zira bunlara g\u00f6re Allah teala bu hayet-i kerime ile, \u00d6zellikle hac aylar\u0131n\u0131 zikretmi\u015f, bu aylar\u0131n d\u0131\u015f\u0131nda kalan aylar\u0131n Umre yapma aylan oldu\u011funu bildir\u00admek istemi\u015ftir. Bu nedenle zikredilen bu \u00fc\u00e7 ayda Umre yapmak esksik bir um\u00adre say\u0131l\u0131r. Bu aylar d\u0131\u015f\u0131nda yap\u0131lan Umre ise tam Umre kabul edilir. Bu itibarla insanlar i\u00e7in efdal olan, Umrelerini bu \u00fc\u00e7 ay\u0131n d\u0131\u015f\u0131ndaki aylarda yapmalandir:<\/p>\n

Taberi, birinci g\u00f6r\u00fc\u015f\u00fc tercih etmi\u015f ve Hacc\u0131n menasikinin., Zilhiccenin onuncu g\u00fcn\u00fcnde bitti\u011fini, ondan sonraki g\u00fcnleri hac aylanndan sayman\u0131n m\u00fcm\u00adk\u00fcn olmad\u0131\u011f\u0131n\u0131 0 s\u00f6ylemi\u015ftir.<\/p>\n

\u00c2yet-i kerimede, “Kim, bu oylarda hacc\u0131 kendisine farz k\u0131larsa” buyuru\u00ee-mamktad\u0131r. M\u00fcfessirler, hacca niyet eden kimsenin, hangi surette hacc\u0131 kendisi\u00adne farz k\u0131lm\u0131\u015f olaca\u011f\u0131 hususunda iki g\u00f6r\u00fc\u015f zikretmi\u015flerdir.<\/p>\n

a-<\/strong> Abdullah b. \u00d6mer, At\u00e2, S\u00fcfyan es-Sevri, M\u00fccahid, \u0130brahim en-Neha\u00ee, Tavus ve Kas\u0131m b. Muhammed’e g\u00f6re Hacc’a niyet eden kimse telbiye getinne-ye ba\u015flay\u0131nca Hacc\u0131 kendisine farz k\u0131lm\u0131\u015f olur.<\/p>\n

b-<\/strong> Abdullah b. Abbas, \u0130brahim en-Neha\u00ee, At\u00e2, Hasan-\u0131 Basr\u00ee, katade ve Dehkaha g\u00f6re Hacca niyet eden kimsenin Hacc\u0131 kendisine farz k\u0131lmas\u0131, ihram\u0131 giymesiyle olur.<\/p>\n

Taberi diyor ki: “Hacca niyet eden kimsenin hacc\u0131 kendisine farz k\u0131lmas\u0131, Allah tealan\u0131n, hac yapan insana farz k\u0131ld\u0131\u011f\u0131 b\u00fct\u00fcn amelleri i\u015flemeye ve Allah’\u0131n yasaklad\u0131\u011f\u0131 b\u00fct\u00fcn \u015feyleri terketmeye azmetti\u011fi zaman olur.”<\/p>\n

\u00c2yet-i kerimede ge\u00e7en ve “Cinsi temas yoktur” diye terc\u00fcme edilen ifadesinden maksat,<\/p>\n

a-<\/strong> Abdullah b. Abbas, T\u00e2v\u00fcs, Ebul \u00c2liye, abdullah b. \u00d6mer, At\u00e2, Abdul\u00adlah b. Z\u00fcbeyr ve M\u00fccahide g\u00f6re “Hacda ki\u015finin, e\u015fine cinsi m\u00fcnasebeti \u00e7a\u011f\u0131r\u0131\u015f-t\u0131racak s\u00f6zleri s\u00f6ylemesidir. “Mesela ki\u015finin han\u0131m\u0131na, imal\u0131 bir \u015fekilde de\u011fil de a\u00e7\u0131k\u00e7a: “\u0130hramdan \u00e7\u0131karsak \u015f\u00f6yle yapaca\u011f\u0131m.” \u015feklinde konu\u015fmas\u0131 bir edep d\u0131\u015f\u0131 konu\u015fmad\u0131r ve bu konu\u015fma hacda yasakt\u0131r., Yani fiilen cinsi m\u00fcnasebete var-masa da onu \u00e7a\u011f\u0131n\u015ft\u0131racak konu\u015fmalar’yapmakt\u0131r ve bu yasakt\u0131r.<\/p>\n

b-<\/strong>Miksem, Abdullah b. Abbas, Abdullah b. Mes’ud, Hasan-i Basri, Amr b. Dinar, At\u00e2, M\u00fccahid, Katade, Said b. C\u00fcbeyr, S\u00fcddi, Rebi’ b. Enes, ibrahim en-Neha\u00ee, \u0130krime ve Abdullah b. \u00d6mer’e g\u00f6re \u00e2yette zikredilen kelimesinden maksat, fiilen cinsi m\u00fcnasebette bulunmaktad\u0131r.<\/p>\n

Taberi diyor ki: “Refes” kelimesinin as\u0131l m\u00e2n\u00e2s\u0131 “Konu\u015furken edep d\u0131\u015f\u0131 konu\u015fmakt\u0131r” Ancak mecazi olarak cins\u00ee m\u00fcnasebet i\u00e7in de kullan\u0131lmaktad\u0131r. Madem ki \u00e2limler bunun hangi anlamda kullan\u0131ld\u0131\u011f\u0131 hakk\u0131nda ihtilaf etmi\u015flerdir o hakle bu kelimeyi b\u00fct\u00fcn m\u00e2n\u00e2lar\u0131nda kullan\u0131ld\u0131\u011f\u0131 \u015fekliyle almak daha evlad\u0131r. Zira bu kelimenin, m\u00e2n\u00e2lar\u0131ndan herhangi birine tahsis edildi\u011fine dair hi\u00e7bir de\u00adlil yoktur.<\/p>\n

Ayet-i kerimede ge\u00e7en ve “G\u00fcnah i\u015fleme yoktur” diye terc\u00fcme edilen ifadesi, m\u00fcfessirler taraf\u0131ndan \u00e7e\u015fitli \u015fekillerde izah edilmi\u015ftir.<\/p>\n

a-<\/strong> Baz\u0131lar\u0131na g\u00f6re bu \u00e2yette zikredilen kelimesinden maksat b\u00fc\u00adt\u00fcn g\u00fcnahlard\u0131r. Bu g\u00f6r\u00fc\u015f, Abdullah b. Abbas, At\u00e2, Hasan-\u0131 Basri, Tavus, M\u00fc\u00adcahid, Muhammed b. K\u00e2’b el-Kurezi, Katade, Said b. C\u00fcbeyr, \u0130krime, Z\u00fchri ve ibrahim en -Nehaiden nakledilmi\u015ftir.<\/p>\n

b-<\/strong> Di\u011fer bir k\u0131s\u0131m m\u00fcfessirlere g\u00f6re ise buradaki ifadesinden maksat, Allah tealanm, ihraml\u0131 kimseye yasaklad\u0131\u011f\u0131, av hayvan\u0131n\u0131 \u00f6d\u00fcrme ve sa\u00e7\u0131n\u0131, t\u0131rna\u011f\u0131n\u0131 kesme gibi yasaklard\u0131r. Bu g\u00f6r\u00fc\u015f, Abdullah b. \u00d6mer’den nakle\u00addilmi\u015ftir.<\/p>\n

c-<\/strong> Di\u011fer bir k\u0131s\u0131m miifessirlere g\u00f6re buradaki “F\u00fcsuk”tan maksat, s\u00f6v-mektir. Bu g\u00f6r\u00fc\u015f ise yine Abdullah b. \u00d6mer, Abdullah b. Abbas, M\u00fccahid, S\u00fcd\u00addi ve \u0130brahim en-Nehaiden nakledilmi\u015ftir.<\/p>\n

d<\/strong>– Ba\u015fka bir k\u0131s\u0131m \u00e2limlere g\u00f6re buradaki “F\u00fcsuk\u00fc ifadesinden maksat, putlara kurban kesmektir. Bu g\u00f6r\u00fc\u015f te \u0130bn-i Zeydden nakledilmi\u015ftir.<\/p>\n

c-<\/strong> Ba\u015fka birk\u0131s\u0131m \u00e2limlere g\u00f6re buradaki “F\u00fcsuk”tan maksat, insanlar\u0131 k\u00f6t\u00fc lakaplarla \u00e7a\u011f\u0131rmakt\u0131r. Bu g\u00f6r\u00fc\u015f te Dehhaktan nakledilmi\u015ftir.<\/p>\n

Taberi diyor ki: “Bu g\u00f6r\u00fc\u015flerden tercihe \u015f\u00e2y\u00e2n olan g\u00f6r\u00fc\u015f”, ihraml\u0131 iken yap\u0131lmas\u0131 haram olan \u015feylerdir”, diyen g\u00f6r\u00fc\u015ft\u00fcr. Zira \u00e2yet-i kerimenin ba\u015f tara\u00adf\u0131nda “Hac, bilinen aylardad\u0131r. Kim o aylarda hacc\u0131 kendisine farz k\u0131larsa art\u0131k o kimseye refes ve f\u00fcsuk yasakt\u0131r” Duyurulmu\u015ftur. Hacc\u0131 kendisine farz k\u0131lm\u0131\u015f olan kimse ihrama girmi\u015f olaca\u011f\u0131ndan buradaki “F\u0131sk”m da, ihramla ilgili fisk olmas\u0131 daha evlad\u0131r. O da ihraml\u0131 iken, Allah’\u0131n haram k\u0131ld\u0131\u011f\u0131 \u015feyleri yapmak\u00adt\u0131r. Halbuki di\u011fer b\u00fct\u00fcn g\u00fcnahlar, s\u00f6vme, ho\u015flan\u0131lmayan lakaplarla \u00e7a\u011f\u0131rma put\u00adlara kurban kesme vb. \u015feyler her zaman g\u00fcnaht\u0131r. Bunlar\u0131n, hacc\u0131n ahk\u00e2m\u0131m belirten \u00e2yetin i\u00e7inde zikredikli\u011fini s\u00f6ylemek isabetli de\u011fildir.<\/p>\n

Ayet-i kerimede.ge\u00e7en ve “Hacda kavga etmek yoktur” \u015feklinde terc\u00fc\u00adme edilen ifadesi de, m\u00fcfessirler taraf\u0131ndan \u00e7e\u015fitli \u015fekillerde izah edilmi\u015ftir.<\/p>\n

a-<\/strong> Baz\u0131lar\u0131na g\u00f6re buradaki “Hacda kavga etmek yoktur” ifadesinden maksat, \u0130hraml\u0131 olan kimsenin, herhangi bir kimseyle m\u00fccadele etmemesidir. Ancak \u00e2yetin bu b\u00f6l\u00fcm\u00fcn\u00fc bu \u015fekilde izah eden m\u00fcfessirler, hacda ihraml\u0131 iken yasaklanan m\u00fccadelenin mahiyeti hakk\u0131nda aralar\u0131nda farkl\u0131 g\u00f6r\u00fc\u015fler zikret\u00admi\u015flerdir:<\/p>\n

aa- Baz\u0131lar\u0131na g\u00f6re burada, ihraml\u0131 kimseye yasaklanan tart\u0131\u015fma, arkada\u00ad\u015f\u0131n\u0131 k\u0131zd\u0131racak derecede bir tart\u0131\u015fmad\u0131r. Bu g\u00f6r\u00fc\u015f Abdullah b. Mesud, Abdul\u00adlah b. Abbas, Ata, Said b. C\u00fcbeyr. M\u00fccahid, Amr b. Dinar, Hasan-\u0131 Basri, Deh-hak, Rebi’ b. Enes. \u0130brahim en- Nehai, \u0130krime, Z\u00fchri ve Katadeden nakledilmi\u015f\u00adtir.<\/p>\n

bb- Di\u011fer bir k\u0131s\u0131m \u00e2imlere g\u00f6re, burada ihraml\u0131 olan kimseye yasakla\u00adnan kavgadan maksat, s\u00f6vme ve d\u00f6\u011f\u00fc\u015fmedir. Bu g\u00f6r\u00fc\u015f, Abdullah b, \u00d6mer ve Katadeden nakledilmi\u015ftir.<\/p>\n

cc- Muhammed b. K\u00e2’b el-Kureziye g\u00f6re ise burada ihraml\u0131 olana yasak\u00adlanan kavgadan maksat, “Benim hacc\u0131m senin hacemdan daha m\u00fckemmeldir.” \u015feklinde yap\u0131lan \u00f6v\u00fcnmelerdir.<\/p>\n

dd- Kas\u0131m b. Muhammed’e g\u00f6re burada ihraml\u0131ya yasaklanan kavgadan maksat ki\u015filerin hacc\u0131n g\u00fcnleri hakk\u0131nda birbirleriyle m\u00fcnaka\u015fa etmeleridir.<\/p>\n

ec-\u0130bn-i zeyde g\u00f6re ise burada, ihrama girenlere yasaklanan kavgadan maksat, hacda ziyaret edilen yerleri kimin tam olarak bilip bilmedi\u011fi hususla\u00adr\u0131nda yap\u0131lan m\u00fcnaka\u015falard\u0131r. Bu hususta \u0130bn-i Zeyd diyor ki: “Hacca giden<\/p>\n

herkes belli bir yerde duruyor: “Hz. \u0130brahim buray\u0131 ziyaret etmi\u015fti.” diyordu. Allah teala Resulullah’a, hac ibadetlerinin yap\u0131ld\u0131\u011f\u0131 yerleri \u00f6\u011freterek bu ihtilaf\u00adlar\u0131 ortadan kald\u0131rd\u0131.<\/p>\n

b-<\/strong> Di\u011fer bir k\u0131s\u0131m m\u00fcfessirler, bu \u00e2yette zikredilen “Hacda kavga yok\u00adtur” ifadesinin, hacda ihram giyen kimselerin kavga etmemelerini belirtmedi\u00ad\u011fini, bu ifadenin, hacc\u0131n g\u00fcn ve yerleri hakk\u0131nda cahiliye d\u00f6neminde oldu\u011fu gi\u00adbi art\u0131k ihtilaf edilemeyce\u011fini ve hac aylar\u0131n\u0131n yerlerinin de\u011fi\u015ftirilemeyece\u011fini beyan etti\u011fim s\u00f6ylemi\u015flerdir. Yani art\u0131k hac aylar\u0131 ve hacc\u0131n yeri belirlenmi\u015ftir. Art\u0131k bunlar\u0131n de\u011fi\u015ftirilece\u011fi hususunda tart\u0131\u015fma yap\u0131lamaz.” demektir \u00c2yetin bu \u015fekilde izah edili\u015fi, M\u00fccahid ve S\u00fcddiden nakledilmi\u015ftir.<\/p>\n

Taberi de bu g\u00f6r\u00fc\u015f\u00fc tercih etmi\u015f, \u00e2yetin ba\u015f taraf\u0131nda hacc\u0131n, bilien ay\u00adlarda oldu\u011funun bildirilmesinin \u00e2yetin bu b\u00f6l\u00fcm\u00fcn bu \u015fekilde izah etmeye daha uygun d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc s\u00f6ylemi\u015ftir. Taberi devamla \u015funlar\u0131 s\u00f6ylemi\u015ftir: “Buradaki tart\u0131\u015fmay\u0131, arkada\u015f\u0131n\u0131 k\u0131zd\u0131racak \u015fekilde bir tart\u0131\u015fma olarak izah etmek isabetli de\u011fildir. Zira arkada\u015fla tart\u0131\u015fma b\u00e2t\u0131l bir mesele hakk\u0131ndaysa bu hacda da ya\u00adsakt\u0131r hacc\u0131n d\u0131\u015f\u0131nda da. \u015eayet hakl\u0131 bir meselede tart\u0131\u015fma oluyorsa bu hacda da caizdir hac d\u0131\u015f\u0131nda da. O halde bu \u00e2yet-i kerimenin sadece hacda, ki\u015finin arka\u00adda\u015f\u0131yla tart\u0131\u015fmas\u0131n\u0131 yasaklad\u0131\u011f\u0131n\u0131 s\u00f6ylemek isabetli de\u011fildir. Yine buradaki tar\u00adt\u0131\u015fmay\u0131 s\u00f6v\u00fc\u015fme anlam\u0131na almak ta do\u011fru de\u011fildir. Zira s\u00f6v\u00fc\u015fme hacc\u0131n d\u0131\u015f\u0131nda da yasakt\u0131r. O halde sadece hacda s\u00f6\u00fc\u015fmenin yasak oldu\u011funu s\u00f6ylemenin bir anlam\u0131 yoktur. Nitekim bu hususta Resulullah \u015f\u00f6yle buyurmu\u015ftur: “M\u00fcsl\u00fc\u00adman’a s\u00f6vmek f\u00e2s\u0131kl\u0131k, onu \u00f6ld\u00fcrmek (kan\u0131n\u0131n helal oldu\u011funa inanmak) ise k\u00e2firliktir. Yine Peygamber efendimiz bir hadis-i \u015ferifinde bu \u00e2yet-i kerimede zikredilen “Hacda cinsi temas, f\u0131sk ve tart\u0131\u015fma yoktur” \u015feklindeki \u00fc\u00e7 yasaktan sadece ilk ikisini birlikte zikretmi\u015f ve bu yasaklara uyan\u0131n g\u00fcnahlan-nm affedilece\u011fini beyan etmi\u015f ve buyurmu\u015ftur ki:<\/p>\n

“Kim bu beyti hacceder, cinsi temasta bulunmaz ve f\u0131sk i\u015flemezse bura\u00addan ayr\u0131l\u0131rken annesinden do\u011fmu\u015f gibi ayr\u0131l\u0131r.<\/p>\n

Resulullah’\u0131n, bu hadis-i \u015ferifinde, \u00f6zellikle cinsi temasla f\u0131\u015fk\u0131 zikredip tart\u0131\u015fmay\u0131 zikretmemesi g\u00f6steriyor ki bu \u00e2yette zikredilen tart\u0131\u015fma, ki\u015finin arka\u00adda\u015f\u0131n\u0131 k\u0131zd\u0131raca\u011f\u0131 veya arkada\u015f\u0131na s\u00f6vece\u011fi \u015fekilde bir tart\u0131\u015fma de\u011fil, cahiliye d\u00f6neminde oldu\u011fu gibi hacc\u0131n vakti hakk\u0131nda ve hacda ziyaret edilecek yerlerin nereler oldu\u011fu hakk\u0131ndaki tart\u0131\u015fmalard\u0131r. Burada zikredilen tart\u0131\u015fma di\u011fer tart\u0131\u015f\u00admalardan olsayd\u0131 Resulullah da hadis-i \u015ferifinde ayn\u0131 cinsten say\u0131lacak yasak\u00adlarla birlikte zikrederdi.<\/p>\n

Taberi, bu g\u00f6r\u00fc\u015f\u00fc tercih etmesi nedeniyle \u00e2yet-i kerimeyi \u015fu \u015fekilde oku\u00adyan k\u0131raati tercih etmi\u015ftir.\u00c2yet-i kerimede “Az\u0131\u011f\u0131n\u0131z\u0131 al\u0131n” buyurulmaktadtr. Abdullah b. \u00d6mer, Abdullah b. Abbas, Said b. C\u00fcbeyr, \u0130krime, M\u00fccahid, Katade, Rebi’ b. Enes, \u0130b\u00adrahim en-Nehai, S\u00fcfyan es-Sevri ve \u0130bn-i Zeyd bu \u00e2yet-i kerimenin n\u00fczul sebe\u00adbinin \u015fu hadise oldu\u011funu zikretmi\u015flerdir: Bu hayet nazil olmadan \u00f6nce bir k\u0131s\u0131m insanlar hac yoluna \u00e7\u0131karken az\u0131k almazlard\u0131. Onlar “Biz Allah’\u0131n misafirleri\u00adyiz. O bizi yedirir i\u00e7irir.” derlerdi. Di\u011fer bir k\u0131s\u0131m insanlar da ihrama girmeden \u00f6nce yanlar\u0131nda bulunan az\u0131klar\u0131, ihrama girince atarlar ve kendilerine yeniden az\u0131k edinmeye \u00e7al\u0131\u015f\u0131rlard\u0131. \u0130\u015fte bu \u00e2yet-i kerime nazil oldu ve hac\u0131lar\u0131n yanlar\u0131\u00adna az\u0131k almalar\u0131n\u0131 emretti. Bu hususta M\u00fccahid diyor ki: “D\u0131\u015far\u0131dan gelen haclar az\u0131ks\u0131z gelir, insanlardan dilenirlerdi. Allah teala onlara az\u0131k atmalar\u0131n\u0131 em\u00adretti.” Hasan-\u0131 Basri diyor ki: “Yemen halk\u0131ndan bir k\u0131s\u0131m insanlar hacca gider\u00adken ve yolculuk yaparken az\u0131k almazlard\u0131. Allah teala onlara, Allah yolunda az\u0131k almalar\u0131n\u0131 emretti ve onlara, az\u0131klar\u0131n en hay\u0131rl\u0131s\u0131n\u0131n da takva oldu\u011funu bildirdi. Abdullah b. Abbas bu hususta \u015f\u00f6yle diyor:<\/p>\n

“Yemen halk\u0131 hacca giderken az\u0131k alm\u0131yor ve: “Biz, Allah’a tevekk\u00fcl eden kullar\u0131z.” diyorlard\u0131. Fakat Mekke’ye geldikleri zaman da. insanlardan di\u00adleniyorlard\u0131. \u0130\u015fte bunun \u00fczerine Allah teala bu \u00e2yeti indirdi.<\/p>\n

Hac yolunda alman az\u0131klann neler olabiece\u011fi hakk\u0131nda m\u00fcfessirler \u015fun\u00adlar\u0131 s\u00f6ylemi\u015flerdir: Said b. C\u00fcbeyre g\u00f6re hac yolunda al\u0131nan az\u0131k, kek, zeytin ya\u011f\u0131, kavurulmu\u015f ve kavurulmam\u0131\u015f un’dur. \u015ea’biye g\u00f6re hurma va kavurulmu\u015f un, S\u00fcfyan es-Sevriye g\u00f6re, kek ve kavurulmu\u015f un, \u0130krimeye g\u00f6re, kavurulmu\u015f ve kavurulmam\u0131\u015f un, Salime g\u00f6re ise, ekmek, et ve hurmad\u0131r.<\/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. 197- Hac, bilinen aylardad\u0131r. Kim o aylarda (Hacca ba\u015flayarak) onu kendisine farz k\u0131larsa, art\u0131k Hacda cinsi temas, g\u00fcnah i\u015fleme, kavga etme yoktur. Ne iyilik yaparsan\u0131z onu […]<\/p>\n","protected":false},"author":13,"featured_media":36945,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-36944","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gundem"],"yoast_head":"\nTABER\u0130 (RH.A)\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA BAKARA SURES\u0130 197. 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