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U6 k8{"id":20399,"date":"2021-12-21T10:54:53","date_gmt":"2021-12-21T07:54:53","guid":{"rendered":"https:\/\/www.ebrarmedya.com\/?p=20399"},"modified":"2021-12-21T10:55:11","modified_gmt":"2021-12-21T07:55:11","slug":"ebul-ala-mevdudinin-rh-a-bakis-acisiyla-ahzab-suresi-47-ve-49-ayetler","status":"publish","type":"post","link":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-rh-a-bakis-acisiyla-ahzab-suresi-47-ve-49-ayetler\/","title":{"rendered":"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N (RH.A.) BAKI\u015e A\u00c7ISIYLA AHZAB SURES\u0130 47. ve 49. AYETLER"},"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\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.<\/strong><\/p>\n

47- M\u00fc’minlere m\u00fcjde ver; ger\u00e7ekten onlar i\u00e7in Allah’tan b\u00fcy\u00fck bir fazl vard\u0131r.<\/strong>
\n48- K\u00e2firlere ve m\u00fcnaf\u0131klara itaat etme, eziyetlerine de ald\u0131rma ve Allah’a tevekk\u00fcl et. Vekil olarak Allah yeter.<\/strong>
\n49- Ey iman edenler, m\u00fc’min kad\u0131nlar\u0131 nik\u00e2hlay\u0131p sonra onlara dokunmadan bo\u015farsan\u0131z,(85) bu durumda sizin i\u00e7in \u00fczerlerine sayaca\u011f\u0131n\u0131z bir iddet yoktur. Art\u0131k (hemen) onlar\u0131 yararland\u0131r\u0131n (onlara yetecek bir miktar verin) ve g\u00fczel bir salma tarz\u0131yla onlar\u0131 sal\u0131verin.(86)<\/strong><\/p>\n

A\u00c7IKLAMA<\/strong><\/p>\n

85. C\u00fcmlenin anlam\u0131 \u00e7ok a\u00e7\u0131kt\u0131r ve nikah burada evlilik anla\u015fmas\u0131 i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. S\u00f6zl\u00fck-bilimciler Arap\u00e7a nikah kelimesinin anlam\u0131 hakk\u0131nda \u00e7ok tart\u0131\u015fm\u0131\u015flard\u0131r. Bir grup, kelimenin hem cinsel ili\u015fki, hem de evlilik anla\u015fmas\u0131 i\u00e7in kullan\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler. \u0130kinci grup kelimenin kullan\u0131lan bu her iki anlam\u0131 da ihtiva etti\u011fini, \u00fc\u00e7\u00fcnc\u00fc bir grup da as\u0131l anlam\u0131n evlilik anla\u015fmas\u0131 oldu\u011funu, mecaz\u00ee olarak da cinsel ili\u015fki i\u00e7in kullan\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler. D\u00f6rd\u00fcnc\u00fc grup ise kelimenin “cinsel ili\u015fki” i\u00e7in kullan\u0131ld\u0131\u011f\u0131n\u0131, mecaz olarak da akid manas\u0131nda kullan\u0131ld\u0131\u011f\u0131n\u0131 kabul eder.<\/p>\n

Her grup da g\u00f6r\u00fc\u015f\u00fcn\u00fc desteklemek i\u00e7in Arap \u015fiirinden \u00f6rnekler sunar. Fakat Ragib \u0130sfahan\u00ee \u015fu iddiada bulunur: “Nikah kelimesinin as\u0131l anlam\u0131 evlilik anla\u015fmas\u0131d\u0131r. Sadece mecazi olarak cinsel ili\u015fki i\u00e7in kullan\u0131l\u0131r. As\u0131l anlam\u0131n\u0131n cinsel ili\u015fki olup, mec\u00e2zen evlilik akdi i\u00e7in kullan\u0131lm\u0131\u015f olmas\u0131 imkans\u0131zd\u0131r.” R\u00e2gip el-Isfahan\u00ee’nin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc delil ise cinsel ili\u015fki i\u00e7in Arap\u00e7ada ve di\u011fer b\u00fct\u00fcn dillerde kullan\u0131lan kelimelerin m\u00fcstehcen olu\u015fudur. Hi\u00e7bir \u015ferefli kimse topluluk i\u00e7inde bu kelimeyi kullanamaz. O halde bir toplumun, b\u00f6yle bir ili\u015fki i\u00e7in kullan\u0131lan kelimeyi mecaz\u00ee olarak evlilik akdi i\u00e7in kullanm\u0131\u015f olmas\u0131 imk\u00e2ns\u0131zd\u0131r. B\u00f6yle bir akid i\u00e7in b\u00fct\u00fcn dillerde, m\u00fcstehcen kelimeler de\u011fil, iffet ve namusa uygun kelimeler kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Kur’an ve S\u00fcnnet s\u00f6zkonusu oldu\u011funda, nikah ya evlilik akdi, ya da evlilik akdinden sonraki cinsel ili\u015fki i\u00e7in kullan\u0131lan bir terim olmu\u015ftur. Fakat hi\u00e7bir zaman evlilik d\u0131\u015f\u0131 cinsel ili\u015fkiler bu terimin i\u00e7ine girmemi\u015ftir. Bu t\u00fcr ili\u015fkilere Kur’an ve S\u00fcnnet, nikah de\u011fil zina ad\u0131n\u0131 verir.<\/p>\n

86. Bu ayet, muhtemelen ayn\u0131 d\u00f6nemde vuku bulan bir bo\u015fanma davas\u0131 ile ilgili olarak nazil olmu\u015f ve bu konuya dahil edilmi\u015ftir. Bu da, ayetin bir \u00f6nceki b\u00f6l\u00fcmden sonra, fakat takip edilen b\u00f6l\u00fcmden de \u00f6nce nazil oldu\u011funu g\u00f6stermektedir.
\nBu ayetten \u00e7\u0131kar\u0131lan f\u0131khi h\u00fck\u00fcmler \u015funlard\u0131r:<\/p>\n

1) Ayette, ehl-i kitaptan kad\u0131nlar\u0131n bu h\u00fck\u00fcm d\u0131\u015f\u0131nda kald\u0131\u011f\u0131 izlenimini verebilecek “inanan kad\u0131nlar” tabiri kullan\u0131lm\u0131\u015f olmas\u0131na ra\u011fmen, b\u00fct\u00fcn alimler bu h\u00fckm\u00fcn kitap ehlinden kad\u0131nlar i\u00e7in de ge\u00e7erli oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedirler. Yani M\u00fcsl\u00fcman bir erkek, ehl-i kitaptan bir kad\u0131nla evlenirse, bo\u015fanma, mehir, iddet ve nafaka ile ilgili h\u00fck\u00fcmlerin hepsi inanan bir kad\u0131na uygulanan h\u00fck\u00fcmlerin ayn\u0131s\u0131d\u0131r. Alimler, Allah’\u0131n burada “inanan kad\u0131nlar” tabirini kullanmakla, M\u00fcsl\u00fcmanlara, kendilerine sadece M\u00fcsl\u00fcman kad\u0131nlar\u0131n lay\u0131k oldu\u011funu bildirmeyi murad etti\u011fi konusunda ittifak etmi\u015flerdir. Yani her ne kadar onlar\u0131n Yahudi ve H\u0131ristiyan kad\u0131nlarla evlenmelerine izin verilmi\u015fse de, bu \u00f6v\u00fclen ve tavsiye edilen bir davran\u0131\u015f de\u011fildir. Ba\u015fka bir deyi\u015fle, Kur’an, Allah’\u0131n m\u00fcminlerden inanan kad\u0131nlarla evlenmelerini istedi\u011fini vurgulamaktad\u0131r.<\/p>\n

2) Mes (dokunmak) kelimesi burada cinsel ili\u015fkiyi ima etmek i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. O halde ayetten, koca, kad\u0131nla yaln\u0131z kald\u0131\u011f\u0131, belki de ona eliyle dokundu\u011fu halde e\u011fer cinsel ili\u015fkide bulunmam\u0131\u015fsa, kad\u0131n\u0131n bo\u015fanma halinde iddet beklemesine gerek kalmad\u0131\u011f\u0131 h\u00fckm\u00fc \u00e7\u0131kmaktad\u0131r.<\/p>\n

Fakat fakihler, e\u011fer kar\u0131 koca yeteri kadar (yani cinsel ili\u015fkinin m\u00fcmk\u00fcn olaca\u011f\u0131 kadar) yaln\u0131z kalm\u0131\u015flarsa ve bu halvetten (yaln\u0131z kalma) sonra bo\u015fanma vuku bulmu\u015fsa tedbir olarak iddet beklenilmesi, e\u011fer halvetten \u00f6nce bo\u015fanma vuku bulmu\u015fsa, iddet beklemeye gerek olmad\u0131\u011f\u0131 h\u00fckm\u00fcne varm\u0131\u015flard\u0131r.<\/p>\n

3) Halvetten (kar\u0131-kocan\u0131n yaln\u0131z kalmas\u0131) \u00f6nce bo\u015fanma vuku buldu\u011funda, iddetin s\u00f6zkonusu olmamas\u0131, b\u00f6yle bir durumda kocan\u0131n kar\u0131s\u0131na d\u00f6nme hakk\u0131n\u0131 kaybetti\u011fi ve kad\u0131n\u0131n hi\u00e7 iddet beklemeksizin diledi\u011fi kimse ile evlenebilece\u011fi anlam\u0131na gelir. Fakat bunun sadece halvetten \u00f6nceki bo\u015fanmalar i\u00e7in ge\u00e7erli oldu\u011funa dikkat edilmelidir. E\u011fer bir kad\u0131n\u0131n kocas\u0131 halvetten \u00f6nce \u00f6l\u00fcrse, \u00f6ld\u00fckten sonra beklenilen iddet ortadan kalkamaz, bilakis kocas\u0131 \u00f6len kad\u0131n, normalde evli olan di\u011fer kad\u0131nlar gibi d\u00f6rt ay-on g\u00fcnl\u00fck iddet s\u00fcresini beklemek zorundad\u0131r. (iddet, bo\u015fanm\u0131\u015f veya kocas\u0131 \u00f6lm\u00fc\u015f bir kad\u0131n\u0131n, sona erene dek evlenmesinin yasakland\u0131\u011f\u0131 bekleme s\u00fcresidir.)<\/p>\n

4) “Onlar \u00fczerinde sayaca\u011f\u0131n\u0131z bir iddet hakk\u0131n\u0131z yoktur,” s\u00f6zleri iddet beklemenin kocan\u0131n kar\u0131s\u0131 \u00fczerindeki hakk\u0131 oldu\u011funu g\u00f6stermektedir. Fakat bu sadece erke\u011fin hakk\u0131 oldu\u011fu anlam\u0131na gelmez. Buna hem \u00e7ocuklar\u0131n, hem de Allah’\u0131n veya kanunun hakk\u0131 dahildir. Erke\u011fin hakk\u0131, iddet s\u00fcresince kar\u0131s\u0131na geri d\u00f6nme hakk\u0131n\u0131n devam etmesi ve kad\u0131n\u0131n hamile olup olmad\u0131\u011f\u0131n\u0131n anla\u015f\u0131lmas\u0131na ba\u011fl\u0131 olarak \u00e7ocuklar\u0131n\u0131n nesebinin sabit olmas\u0131 baz\u0131ndad\u0131r. \u00c7ocu\u011fun hukuk\u00ee, haklar\u0131n\u0131n belirlenebilmesi i\u00e7in nesebi sabit olmal\u0131d\u0131r, ahlak\u00ee stat\u00fcs\u00fc de nesebinin \u015f\u00fcpheli olmamas\u0131n\u0131 gerektirir. Allah’\u0131n (veya kanunun) bu iddet beklemede kad\u0131n \u00fczerinde hakk\u0131 vard\u0131r. \u00c7\u00fcnk\u00fc insanlar ve \u00e7ocuklar, haklar\u0131ndan gafil olsalar, bunlara ald\u0131rmasalar bile, \u0130lah\u00ee Kanun onlar\u0131n haklar\u0131n\u0131n korunmas\u0131n\u0131 gerektirir. \u0130\u015fte bu nedenle bir adam kar\u0131s\u0131na, \u00f6l\u00fcm\u00fcnden sonra veya bo\u015fand\u0131ktan sonra iddet gerek olmad\u0131\u011f\u0131na dair vasiyet vermi\u015f olsa bile, \u015feriat bu hakk\u0131 iptal etmez.
\n5) “Onlar\u0131 faydaland\u0131r\u0131n ve g\u00fczellikle serbest b\u0131rak\u0131n” Bu emir \u015fu iki davran\u0131\u015ftan biri ile yerine getirilebilir: E\u011fer mehir nik\u00e2h s\u0131ras\u0131nda belirlenmi\u015f ve koca halvetten \u00f6nce kar\u0131s\u0131n\u0131 bo\u015fam\u0131\u015fsa, Bakara: 237’ye g\u00f6re mehrin yar\u0131s\u0131 kad\u0131na verilmelidir.<\/p>\n

Bundan fazlas\u0131n\u0131 vermek farz de\u011fildir, fakat menduptur. Mesela mehrin yar\u0131s\u0131n\u0131n yan\u0131s\u0131ra gelinlik elbiselerini veya adam\u0131n nikah sebebiyle g\u00f6nderdi\u011fi di\u011fer hediyelerin kad\u0131nda b\u0131rak\u0131lmas\u0131 \u00f6v\u00fclecek bir davran\u0131\u015ft\u0131r. Fakat nikah s\u0131ras\u0131nda mehir belirlenmemi\u015fse, kad\u0131n\u0131 g\u00f6ndermeden \u00f6nce bir\u015feyler vermek farzd\u0131r. Bu “bir\u015feyler”in miktar\u0131n\u0131n da, Bakara: 236’da erke\u011fin maddi imkanlar\u0131na g\u00f6re belirlenece\u011fi bildirilmektedir. Alimlerden bir k\u0131sm\u0131 da, mehir tayin edilmi\u015f olsun veya olmas\u0131n, bo\u015fanma halinde kad\u0131na bir \u015feyler verilmesi gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcndedir.
\n6) “G\u00fczellikle serbest b\u0131rak\u0131n”, sadece kad\u0131na maddi bir \u015feyler verilmesi anlam\u0131na gelmez. Bo\u015fanma hi\u00e7bir onur k\u0131r\u0131c\u0131 davran\u0131\u015f olmaks\u0131z\u0131n g\u00fczellikle vuku bulmal\u0131d\u0131r. E\u011fer erkek, kad\u0131ndan ho\u015flanmazsa veya onu yan\u0131nda tutmak istememesine yol a\u00e7an ba\u015fka bir sebep varsa, kad\u0131n\u0131 efendice bo\u015famal\u0131 ve kibarl\u0131kla g\u00f6ndermelidir. \u0130nsanlar\u0131n \u00f6n\u00fcnde, onun hatalar\u0131n\u0131 ve be\u011fenmedi\u011fi y\u00f6nlerini saymaya ba\u015flamamal\u0131d\u0131r. Kur’an’\u0131n bu emri, bo\u015fama hakk\u0131n\u0131 mahkemelere vermenin, nas\u0131l ilahi kanunun ruhuna ters d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6stermektedir. \u00c7\u00fcnk\u00fc b\u00f6yle bir durumda “g\u00fczellikle serbest b\u0131rakma” \u015fans\u0131 kalmaz, bilakis bu durum, erkek istemese de su\u00e7lama, k\u00f6t\u00fc \u015f\u00f6hret ve a\u015fa\u011f\u0131lama ile son bulur. Bunun yan\u0131s\u0131ra, ayetteki ifade, erke\u011fin bo\u015fama hakk\u0131n\u0131n, bir h\u00fck\u00fcmet otoritesi veya mahkeme taraf\u0131ndan s\u0131n\u0131rland\u0131r\u0131lmas\u0131n\u0131 kabul etmemektedir. Bu ayet, bo\u015fama yetkisini a\u00e7\u0131k\u00e7a evli erke\u011fe vermekte ve e\u011fer kar\u0131s\u0131na hi\u00e7 dokunmadan onu bo\u015famak isterse, ona mehrin yar\u0131s\u0131n\u0131 veya imkanlar\u0131na g\u00f6re bir\u015feyler verme sorumlulu\u011funu sadece ona y\u00fcklemektedir. Buradan da ayetin, erke\u011fin bo\u015fama i\u015fini hafife almamas\u0131 i\u00e7in mal\u00ee bir sorumluluk y\u00fcklenmesi gerekti\u011fini g\u00f6stermeyi ama\u00e7lad\u0131\u011f\u0131 sonucuna varabiliriz. B\u00f6ylece erkek bo\u015fama yetkisini d\u00fc\u015f\u00fcnerek ve bilerek kullan\u0131r ve iki ailenin i\u00e7 i\u015flerine d\u0131\u015far\u0131dan hi\u00e7bir m\u00fcdahale \u015fans\u0131 yoktur.
\n7) \u0130bn Abbas, Sad \u0130bn-\u00fcl-Museyyeb, Hasan Basri, Ali \u0130bn’\u00fcl H\u00fcseyin Zeyn\u00fcl Abidin, \u0130mam \u015eafii ve \u0130mam Ahmed ibn Hanbel “………… nikahlay\u0131p da ………. bo\u015farsan\u0131z” s\u00f6zlerinden, bo\u015fanman\u0131n ancak nikah akdedildikten sonra vuku bulabilece\u011fi sonucunu \u00e7\u0131karm\u0131\u015flard\u0131r. Nikah akdinden \u00f6nce bo\u015fanman\u0131n hi\u00e7bir h\u00fckm\u00fc yoktur. O halde bir kimse: “E\u011fer \u015fu kad\u0131nla veya \u015fu kabile veya milletten bir kad\u0131nla veya herhangi bir kad\u0131nla evlenirsem, benden bo\u015f olsun” derse, bu anlams\u0131z ve sa\u00e7ma s\u00f6z olacakt\u0131r. Bu s\u00f6zlerden bo\u015fanma h\u00fckm\u00fc \u00e7\u0131kar\u0131lamaz. A\u015fa\u011f\u0131daki hadisler bu g\u00f6r\u00fc\u015fe delil getirilmi\u015ftir.
\n“Ademo\u011flunun sahip olmad\u0131\u011f\u0131 yetkisini kullanmaya hakk\u0131 yoktur.” Ahmed, Ebu Davud, Tirmizi, \u0130bn Mace) . “Nikahtan \u00f6nce talak yoktur.” (\u0130bni Mace) . Fakat f\u00e2kihlerin \u00e7o\u011fu, bu ayet ve bu hadislerin, kar\u0131s\u0131 olmayan bir kad\u0131na “sen bo\u015fsun” veya “seni bo\u015fad\u0131m” diyen bir kimse hakk\u0131nda oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedirler. B\u00f6yle bir\u015fey s\u00f6ylemek \u015f\u00fcphesiz sa\u00e7mad\u0131r ve hi\u00e7bir hukuk\u00ee sonucu yoktur. Fakat e\u011fer bu adam “seni nikahlarsam, bo\u015fsun” derse, bu, nikahtan \u00f6nce bo\u015fama anlam\u0131na gelmez. Bilakis adam, kad\u0131nla evlenirse onu bo\u015fayaca\u011f\u0131n\u0131 ilan etmektedir. B\u00f6yle bir ilanat sa\u00e7ma ve h\u00fck\u00fcms\u00fcz de\u011fildir; tam aksine ne zaman o kad\u0131n\u0131 nikahlarsa, kad\u0131n bo\u015f olur. Fakihler, bu t\u00fcr bo\u015fanman\u0131n hangi dereceye kadar ge\u00e7erli olaca\u011f\u0131 konusunda da farkl\u0131 g\u00f6r\u00fc\u015fler \u00f6ne s\u00fcrm\u00fc\u015flerdir.
\n\u0130mam Ebu Hanife, \u0130mam Muhammed ve \u0130mam Z\u00fcfer’e g\u00f6re bir kimse kad\u0131n\u0131n kimli\u011fini veya hangi millet veya kabileye mensup oldu\u011funu bildirse, ya da “Hangi kad\u0131nla evlenirsem evleneyim, o bo\u015f olsun” dese, her hal\u00fck\u00e2rda bo\u015fanma vuku bulacakt\u0131r. Ebu Bekir el-Cassas, Hz. \u00d6mer, Abdullah bin Mes’ud’un \u0130brahim en-Naha\u00ee, M\u00fccahid ve \u00d6mer bin Abd\u00fclaziz’den (Allah hepsine rahmet etsin) ayn\u0131 g\u00f6r\u00fc\u015f\u00fc nakletmektedir.
\nS\u00fcfyan-\u0131 Sevri ve Osman el-Betti’ye g\u00f6re, bir kimse “\u015fu falanca kad\u0131nla evlenirsem, o bo\u015f olsun” derse ancak o zaman bo\u015fanma ge\u00e7erli olur.<\/p>\n

Hasan bin Salih, Leys bin Sa’d ve Amir e\u015f-\u015ea’bi’ye g\u00f6re ise, bir topluluk ad\u0131n\u0131n an\u0131lmas\u0131 \u015fart\u0131yla, genel mahiyette bir\u015feyler s\u00f6ylense bile, mesela bir kimse: “Falanca aileden veya falanca kabile, \u015fehir millet veya memleketten bir kad\u0131nla evlenirsem, o benden bo\u015f olsun,” dese, bo\u015fanma ge\u00e7eli olur.<\/p>\n

\u0130bni Ebi Leyla ve \u0130mam Malik yukar\u0131daki g\u00f6r\u00fc\u015f\u00fc ele\u015ftirerek bir zaman s\u0131n\u0131r\u0131n\u0131n da konulmas\u0131 gerekti\u011fini s\u00f6ylemi\u015flerdir. Mesela e\u011fer bir kimse “E\u011fer bu y\u0131l veya gelecek on y\u0131l i\u00e7inde, falanca kad\u0131nla veya \u015fu tabakadan bir kad\u0131nla evlenirsem, o kad\u0131n benden bo\u015f olsun,” derse bo\u015fanma ge\u00e7erli olur, aksi taktirde h\u00fckm\u00fc yoktur. \u0130mam Malik’e g\u00f6re, bir kimsenin koydu\u011fu zaman s\u0131n\u0131r\u0131 beklenen ya\u015fam s\u00fcresini a\u015f\u0131yorsa, bo\u015fanma yine h\u00fck\u00fcms\u00fcz olur.<\/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. 47- M\u00fc’minlere m\u00fcjde ver; ger\u00e7ekten onlar i\u00e7in Allah’tan b\u00fcy\u00fck bir fazl vard\u0131r. 48- K\u00e2firlere ve m\u00fcnaf\u0131klara itaat etme, eziyetlerine de ald\u0131rma ve Allah’a tevekk\u00fcl et. Vekil olarak […]<\/p>\n","protected":false},"author":13,"featured_media":20400,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"yoast_head":"\nEBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N (RH.A.) BAKI\u015e A\u00c7ISIYLA AHZAB SURES\u0130 47. ve 49. AYETLER 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\/ebul-ala-mevdudinin-rh-a-bakis-acisiyla-ahzab-suresi-47-ve-49-ayetler\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N (RH.A.) BAKI\u015e A\u00c7ISIYLA AHZAB SURES\u0130 47. ve 49. AYETLER Nedir? • Ebrar Medya\" \/>\n<meta property=\"og:description\" content=\"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. 47- M\u00fc’minlere m\u00fcjde ver; ger\u00e7ekten onlar i\u00e7in Allah’tan b\u00fcy\u00fck bir fazl vard\u0131r. 48- K\u00e2firlere ve m\u00fcnaf\u0131klara itaat etme, eziyetlerine de ald\u0131rma ve Allah’a tevekk\u00fcl et. 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