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 Huylar, seciyeler, miza\u00e7lar, anlam\u0131nda bir kavram. Hulk, hul\u00fbk kelimelerinin \u00e7o\u011ful \u015feklidir. Hulk veya hul\u00fbk insan\u0131n beden ve ruh b\u00fct\u00fcnl\u00fc\u011f\u00fc ile al\u00e2kal\u0131d\u0131r.[1]<\/a><\/p>\n Nih\u00e2ye’de din, tab’ ve seciyye olarak a\u00e7\u0131klan\u0131r. Dilimizdeki huy’un kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Bazen tabiat kelimesini de bu m\u00e2nada kullan\u0131r\u0131z.Hulk ile, bir bak\u0131ma insan\u0131n nefsi olan b\u00e2t\u0131n\u00ee s\u00fbreti ve evs\u00e2f\u0131 ifade edilir. T\u0131pk\u0131 z\u00e2hir\u00ee s\u00fbret ve evs\u00e2f\u0131na da halk dendi\u011fi gibi. Nefsin iyi ve k\u00f6t\u00fc vas\u0131flar\u0131 vard\u0131r. Sevab ve ikab, z\u00e2hir\u00ee s\u00fbretin evsaf\u0131ndan \u00e7ok, b\u00e2t\u0131n\u00ee s\u00fbretin evsaf\u0131na taalluk etmektedir.[2]<\/a><\/p>\n \u0130sl\u00e2m ahl\u00e2k\u0131 Kur’an-\u0131 Ker\u00eem’e dayan\u0131r. Yani her y\u00f6n\u00fcyle Cen\u00e2b-\u0131 Allah taraf\u0131ndan vahiy yoluyla belirlenmi\u015f bir davran\u0131\u015flar manzumesidir. Her \u015feyden \u00f6nce \u0130sl\u00e2m ahl\u00e2k\u0131 bir vazife ahl\u00e2k\u0131 \u015feklinde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Zira Kuran-\u0131 Ker\u00eem’deki her emir, m\u00fcminler i\u00e7in bir g\u00f6rev belirlemi\u015ftir. \u0130nsan\u0131n bir m\u00fcmin olarak bu emirlere muhatap olmay\u0131 kabul etmesi, bunlar\u0131 birer g\u00f6rev olarak tel\u00e2kk\u00ee etmesi anlam\u0131ndad\u0131r. Kur’an-\u0131 Ker\u00eem’de Resulullah (s.a.s.)’a hitaben: “Sen en y\u00fcce bir ahl\u00e2k \u00fczeresin ” (el-Kalem, 68\/4) buyurulmu\u015ftur.[3]<\/a><\/p>\n \u0130bnu’l-Arab\u00ee de \u015funu s\u00f6yler: “…G\u00fczel ahl\u00e2ka sahip olanlar cidden azd\u0131r. K\u00f6t\u00fc ahl\u00e2ka sahip olanlar ise, insanlar\u0131n \u00e7o\u011funlu\u011funu te\u015fkil eder. Z\u00eera insan tabiat\u0131na\u00a0 galebe \u00e7alan, \u015ferdir. Bu sebeple e\u011fer insan, fikrini, ay\u0131rt etme g\u00fcc\u00fcn\u00fc, hay\u00e2 duygusunu, korunma melekesini kullanmaks\u0131z\u0131n kendisini tabiat\u0131n\u0131n ak\u0131\u015f\u0131na b\u0131rak\u0131verecek olsa ona hayvan\u00ee huylar galebe \u00e7alar. Z\u00eera insan fikir ve ay\u0131rt edebilme vas\u0131flar\u0131yla hayvanlardan ayr\u0131l\u0131r. Bunlar\u0131 kullanamazsa \u00e2detlerinde onlara i\u015ftirak eder, kuvve-i \u015feheviye her \u00e7e\u015fidi ile onu istila eder, hay\u00e2 uzakla\u015f\u0131r, yok olur…”[4]<\/a><\/p>\n Bir g\u00fcn bir sahabe Hz. Muhammed (sas)\u2019in e\u015fi Hz. Ai\u015fe\u2019ye, Hz. Peygamberin ahlak\u0131 hakk\u0131nda soru sormu\u015ftu. Hz. Ai\u015fe\u2019nin ona verdi\u011fi cevap olduk\u00e7a dikkat \u00e7ekicidir:<\/p>\n \u2013 Sen, Kur\u2019an okuyor musun?<\/p>\n Sahabe,<\/p>\n \u2013 Evet, okuyorum, deyince Hz. Ai\u015fe \u015f\u00f6yle devam etti:<\/p>\n \u2013 \u0130\u015fte, Allah\u2019 \u0131n El\u00e7isinin ahlak\u0131, Kur\u2019an idi.[5]<\/a><\/p>\n Yukar\u0131daki hadisten de anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere \u0130slam Ahl\u00e2k\u0131 ile ahl\u00e2klanabilmek i\u00e7in Rasulullah (sas) in ya\u015fant\u0131s\u0131na ba\u015fvurmaya ihtiya\u00e7 vard\u0131r.Zira Cenab-\u0131 Hakk bir ayet-i kerimede mealen \u015f\u00f6yle buyurmu\u015ftur; \u201cAndolsun ki; Allah\u2019\u0131n Rasulunde, Allah’a ve ahiret g\u00fcn\u00fcne kavu\u015fmay\u0131 umanlar ve Allah’\u0131 \u00e7ok\u00e7a zikredenler i\u00e7in \u00a0g\u00fczel \u00f6rnekler vard\u0131r.\u201d(Ahzab\/21)<\/p>\n Rasulullah (sav) ; bir hadis-i \u015ferifte \u00a0\u015f\u00f6yle buyurmu\u015ftur; “Ben ahl\u00e2k\u00ee erdemleri(Mekarim-i Ahlak\u0131) tamamlamak \u00fczere g\u00f6nderildim.”[6]<\/a> Allah Rasulu (sav) in g\u00f6nderilmi\u015f oldu\u011fu cahiliyye toplumu; ahl\u00e2ki \u00e7\u00f6k\u00fc\u015fe u\u011fram\u0131\u015f vaziyette idi bunlara \u00f6rnek verecek olursak ;<\/p>\n Cahiliyye insanlar\u0131 Allah’\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmekle beraber putlara taparlard\u0131,\u015farap i\u00e7me adeti ,kumar \u00e7ok yayg\u0131nd\u0131. Hatta kumar meclislerine kat\u0131lmamak ay\u0131p say\u0131l\u0131rd\u0131.Tefecilik,faizcilik,fuhu\u015f gibi g\u00fczel ahlaka z\u0131t hasletler o d\u00f6nemde reva\u00e7ta idi.<\/p>\n \u201cAhlak\u201d, Hz.Muhammed (sav)\u2019e peygamberlik verilmesiyle ve Kur\u2019an\u2019\u0131n indirilmesiyle kullan\u0131lmaya ba\u015flanan \u0130sl\u00e2mi bir kavramd\u0131r.Cahiliyye d\u00f6neminde bu kelime kullan\u0131lmam\u0131\u015ft\u0131r.<\/p>\n \u201cAhl\u00e2k\u201d, insandaki iyi ve k\u00f6t\u00fc huylar\u0131, fazilet ve rezaletleri ifade eder.Binaenaleyh \u201cahl\u00e2k\u201d, g\u00fczel ve k\u00f6t\u00fc olmak \u00fczere ikiye ayr\u0131l\u0131r.<\/p>\n G\u00fczel Ahl\u00e2k : <\/strong>Kur\u2019an\u2019a, S\u00fcnnete ve akl-\u0131 selime uygun olan, s\u00f6z,fiil ve davran\u0131\u015flard\u0131r.Allah rasulu (sas), bizzat kendisi uygulayarak ve sahabesine te\u015fvikte bulunarak g\u00fczel ahlak\u0131n portresini \u00e7izmi\u015ftir. Buradan yola \u00e7\u0131karak, g\u00fczel ahlaka \u00f6rnek verecek olursak; \u201citaat, ittika, istikamet, ilim, ihlas, ihsan, iktisad, iffet, itikaf, isti\u011ffar, infak\u201c ba\u015fl\u0131calar\u0131ndand\u0131r.<\/p>\n \u0130taat :<\/strong> Uyma, dinleme, al\u0131nan emre g\u00f6re hareket etme anlam\u0131nda bir terim.\u0130taat, Allah (cc)\u2019a tabi olan M\u00fcsl\u00fcmanlar\u0131n en \u00f6nemli \u00f6zelliklerinden biridir.\u0130lahi emir: “Ey iman edenler! Allah’a itaat edin, Peygambere ve sizden olan ul\u00fb’lemre (buyruk sahiplerine) itaat ediniz. E\u011fer bir hususta anla\u015fmazl\u0131\u011fa d\u00fc\u015ferseniz -Allah’a ve ahiret g\u00fcn\u00fcne inan\u0131yorsan\u0131z- onu Allah’a ve Rasule g\u00f6t\u00fcr\u00fcn. Bu, hem daha hay\u0131rl\u0131 hem de neticede daha iyidir” (en-Nis\u00e2, 4\/59).<\/p>\n \u0130ttika :<\/strong> \u0130ttika, her \u015feyden \u00f6nce Allah(cc)\u2019\u0131 tan\u0131mak ve Allah (cc)\u2019\u0131n h\u00fck\u00fcmlerine kar\u015f\u0131 sayg\u0131l\u0131 olmakt\u0131r.\u0130bn-i Side ; ittikan\u0131n esas manas\u0131 iki \u015fey aras\u0131na engel koymakt\u0131r.Allah (cc)\u2019dan ittika ise azab ile araya engel koymaya \u00e7al\u0131\u015fmakt\u0131r.\u0130lahi emir: \u201cEy iman edenler; Allah’tan korkun ve O’na yakla\u015fmak i\u00e7in vesile aray\u0131n. O’nun yolunda cihad edin ki, felaha eresiniz.\u201d(Maide\/35)<\/p>\n \u0130stikamet : <\/strong>\u0130nanan ve inanc\u0131n\u0131n gere\u011fini yerine getiren, do\u011fru insand\u0131r. iyi insan vas\u0131flar\u0131 aras\u0131nda en ba\u015fta do\u011fruluk yer alm\u0131\u015f ve temel prensip olmu\u015ftur. Do\u011fruluk; s\u00f6zde, d\u00fc\u015f\u00fcncede ve davran\u0131\u015fta ger\u00e7ekle\u015fir. Allah’tan ger\u00e7ek manada korkmak, iyili\u011fe y\u00f6nelmek, rahatl\u0131k ve g\u00f6n\u00fcl huzuru duymak, ancak do\u011frulukla m\u00fcmk\u00fcnd\u00fcr. Do\u011frular, en g\u00fc\u00e7 ve \u00e7etin i\u015fleri, do\u011fruluklar\u0131 sayesinde ba\u015farabilmi\u015flerdir. Bu \u015fekilde hareket edenler, peygamberlerin ahl\u00e2klar\u0131n\u0131 kendilerine \u00f6rnek alm\u0131\u015f olurlar. Zanna ve yalana tenezz\u00fcl ve itibar etmezler.[7]<\/a> <\/strong>\u0130lahi emir: \u201cEmrolundu\u011fun gibi dosdo\u011fru ol\u201d(Hud\/112)<\/p>\n \u0130lim : <\/strong>Yery\u00fcz\u00fcnde M\u00fcsl\u00fcman,iman\u0131ndan sonra ilmi ile cahillerden ayr\u0131l\u0131r.Cehaleti b\u0131rak\u0131p, cahillerden y\u00fcz \u00e7evirmek,g\u00fczel ahlaktand\u0131r.Ki\u015fi ilmi kadar sosyal ve ferdi ahlak\u0131 ile de \u0130slam\u2019a hizmet eder.\u0130lahi emir: \u201cDe ki : Hi\u00e7 bilenlerle bilmeyenler bir olur mu ?\u201d(Z\u00fcmer\/5)<\/p>\n \u0130hlas : <\/strong>Bir \u015feyi saf temiz ve ar\u0131t\u0131lm\u0131\u015f hale getirmek. Kalbi saf etmek, \u00e7\u0131kar ve \u015f\u00f6hret amac\u0131 g\u00fcd\u00fclmeyen, i\u00e7ten, riyas\u0131z, samimi sevgi ve ba\u011fl\u0131l\u0131k.[8]<\/a> \u0130bn Hazm (rha) der ki ; \u201c\u0130hlas, ubudiyetin s\u0131rr\u0131d\u0131r.Cesedde ruh ne ise, amellerde ihlas odur.\u201d[9]<\/a>Rasulullah (sav); \u201cMuhakkak ki Allah(cc), sizin suretlerinize ve mallar\u0131n\u0131za bakmaz; fakat o sizin kalplerinize ve amellerinize bakar.\u201d[10]<\/a> \u0130lahi emir : Dedi ki: “Rabbim, beni k\u0131\u015fk\u0131rtt\u0131\u011f\u0131n \u015feye kar\u015f\u0131l\u0131k, andolsun, ben de yery\u00fcz\u00fcnde onlara, (sana ba\u015fkald\u0131rmay\u0131 ve d\u00fcnya tutkular\u0131n\u0131) s\u00fcsleyip–<\/em><\/strong>\u00e7ekici g\u00f6sterece\u011fim ve onlar\u0131n t\u00fcm\u00fcn\u00fc mutlaka k\u0131\u015fk\u0131rt\u0131p–<\/em><\/strong>sapt\u0131raca\u011f\u0131m. \u0130hsan : <\/strong>\u0130yilik, g\u00fczellik, uygun ve g\u00fczel olan\u0131 en g\u00fczel ve kusursuz bir \u015fekilde yapmak. \u0130hsan; Allah’\u0131n huzurunda oldu\u011funu onu g\u00f6n\u00fcl nuruyla g\u00f6r\u00fcyormu\u015f gibi tasavvur ederek kulluk vazifelerini yerine getirmek. Bu anlamda ayet-i kerimede “\u00f6yle de\u011fil! Kim muhsin oldu\u011fu halde kendini Allah’a teslim ederse, onun m\u00fckafat\u0131 Rabbinin kat\u0131ndad\u0131r” (el-Bakara, 2\/112). \u0130nan\u00e7 ve g\u00f6n\u00fcl plan\u0131nda ihsan ve teslimiyet Allah’\u0131n kullar\u0131ndan istedi\u011fi kurtulu\u015f beraat\u0131d\u0131r.[11]<\/a><\/p>\n Cibril (a.s) sahabilerden D\u0131hye (r.a)’in \u015feklinde Hz. Peygamber (s.a.s) in huzuruna gelmi\u015f ve ona “ihsan nedir?’ sorusunu sormu\u015ftur. Peygamber (s.a.s) ihsan\u0131 \u015f\u00f6yle tan\u0131mlam\u0131\u015ft\u0131r: “Allah’a onu g\u00f6r\u00fcyormu\u015fsun, sen onu (g\u00f6zle) g\u00f6rmesen de o seni g\u00f6r\u00fcyormu\u015f\u00e7as\u0131na kulluk etmendir”.[12]<\/a> Seyyid \u015eerif ihsan teriminin tarifini yaparken bu hadisi zikrederek \u015f\u00f6yle demektedir: “Basiret nuruyla Rabb\u00fc’l-\u00c2lem\u00een’in huzurunda oldu\u011funu tasavvur ederek kullu\u011fu yerine getirmektir. Hadisteki “sanki onu g\u00f6r\u00fcyormu\u015fsun” ifadesi Allah’\u0131n bizatihi g\u00f6r\u00fclmesinin maksat olmad\u0131\u011f\u0131n\u0131, Allah’\u0131n s\u0131fatlar\u0131n\u0131 idrak ederek kulluk etmenin istenildi\u011fini anlatmaktad\u0131r”.[13]<\/a><\/p>\n \u0130ktisad : <\/strong>Orta yolu tutmak, itidal ile hareket etmek, tutumlu olmak, gere\u011finden az veya \u00e7ok harcamaktan ka\u00e7\u0131nmak.<\/p>\n miyet, yeme, i\u00e7me, giyim, ku\u015fam, e\u015fya kullan\u0131m\u0131 gibi her hususla a\u015f\u0131r\u0131l\u0131ktan ka\u00e7\u0131nmay\u0131, orta yolu tutmay\u0131 emretmi\u015ftir. Savurganl\u0131k ve cimrili\u011fi yasaklam\u0131\u015ft\u0131r. \u0130\u015flerin hay\u0131rl\u0131s\u0131 orta olan\u0131d\u0131r.[14]<\/a><\/p>\n <\/p>\n Kur’an-\u0131 Ker\u00eem’de \u015f\u00f6yle buyurulur: “Y\u00fcr\u00fcy\u00fc\u015f\u00fcnde \u00f6l\u00e7\u00fcl\u00fc ol; sesini k\u0131s (ba\u011f\u0131ra ba\u011f\u0131ra konu\u015fma)” (Lokm\u00e2n, 31\/19); “Elini boynuna ba\u011flay\u0131p cimri kesilme; b\u00fcsb\u00fct\u00fcn a\u00e7\u0131p tutumsuz olma. Yoksa pi\u015fman olur, a\u00e7\u0131kta kal\u0131rs\u0131n” (el-isr\u00e2, 17\/29).<\/p>\n <\/p>\n \u0130ffet : <\/strong>\u0130nsan r\u00fbhundaki yap\u0131c\u0131 kuvvetin, y\u00e2ni \u015fehvetin iyiye kullan\u0131lmas\u0131ndan ortaya \u00e7\u0131kan huy. Nefsi k\u00f6t\u00fc isteklerinden men etmek. \u00c2r, n\u00e2mus, hay\u00e2 duygusu.<\/p>\n <\/p>\n Rasulullah (sav) iffetle ilgili olarak; \u201c\u0130ffet s\u00e2hibi olunuz. \u00c7irkin \u015feyler yapmay\u0131n\u0131z. Kad\u0131nlar\u0131n\u0131z\u0131 da, af\u00eef (iffetli) yap\u0131n\u0131z.\u201d[15]<\/a> Buyurmu\u015ftur.<\/p>\n <\/p>\n Hadisten de anla\u015f\u0131laca\u011f\u0131 \u00fczere iffet insan\u0131 her t\u00fcrl\u00fc rezaletten koruyan bir haslettir.\u0130ffet, kendisine yasaklanm\u0131\u015f olanlardan uzak durmakt\u0131r. \u0130lahi emir : “Evlenme imk\u00e2n\u0131 bulamayanlar Allah’\u0131n kendilerini l\u00fctfuyla zenginle\u015ftirene kadar iffetlerini korusunlar” (en-Nur, 24\/32).<\/p>\n <\/p>\n \u0130tikaf : <\/strong>Lugat manas\u0131 olarak, bir \u015feye tutunmak,ondan ayr\u0131lmamak,vaktini onunla doldurmak. \u0130tikaf, m\u00fcminlerin, Allah i\u00e7in her \u015feylerinden fedakarl\u0131k edebilecek bir bilinci ku\u015fanmalar\u0131 maksad\u0131yla belirli vakitte \u00f6zellikle Ramazan ay\u0131n\u0131n son on g\u00fcn\u00fcn i\u00e7erisinde kendisini ibadete adamas\u0131d\u0131r.\u0130tikaf yapanada mu\u2019tekif denir.Hasan el-Hudaybi (rha) der ki; \u201c\u0130slam\u2019\u0131 \u00f6nce g\u00f6\u011f\u00fcslerinizde, g\u00f6n\u00fcllerinizde hakim k\u0131l\u0131n; yery\u00fcz\u00fcnde, beldenizde de \u0130slam hakim olacakt\u0131r.\u201d<\/p>\n <\/p>\n \u0130sti\u011ffar : <\/strong>Bir nesneyi kirden ve pastan koruyan bir mahfaza ile \u00f6rtmek anlam\u0131ndaki \u201c\u011fa-fe-ra\u201d k\u00f6k\u00fcnden gelen isti\u011ffar terimi, daha \u00e7ok Allah (cc) dan g\u00fcnahlar\u0131n\u0131n ba\u011f\u0131\u015flanmas\u0131n\u0131 kavlen ve fiilen istirham etmesi demektir.[16]<\/a><\/p>\n <\/p>\n \u0130nfak : <\/strong>Mal\u0131, Allah\u00fc te\u00e2l\u00e2n\u0131n yolunda harcama. Nafaka zekat gibi verilmesi l\u00e2z\u0131m olan mal\u0131 hak s\u00e2hibine verme.\u0130lahi emir : \u201cOnlar ki, inf\u00e2k ettikleri zaman isr\u00e2f etmezler, s\u0131k\u0131l\u0131k (cimrilik) da yapmazlar. (Harcamalar\u0131nda) bu ikisi aras\u0131 orta bir yol \u00fczerinde bulunurlar.\u201d (Furk\u00e2n s\u00fbresi: 67) , \u201cSevdi\u011finiz \u015feylerden infak edinceye kadar asla iyili\u011fe eremezsiniz. Her ne infak ederseniz, \u015f\u00fcphesiz Allah onu bilir.\u201d (Al-i \u0130mran\/92)<\/p>\n <\/p>\n K\u00f6t\u00fc Ahlak : <\/strong>Kur\u2019an\u2019a, S\u00fcnnete ve akl-\u0131 selime uygun olmayan s\u00f6z,fiil,davran\u0131\u015flard\u0131r.\u0130nsan iki \u015feyden meydana gelmi\u015ftir; ruh ve nefis.Ahlak a\u011fac\u0131n\u0131n mahiyeti, onda yeti\u015fen meyvelerle bilinir.Peki senin tarlanda ne yeti\u015fiyor?. G\u00fczel ahlak\u0131n semereleri mi yoksa k\u00f6t\u00fc ahlak\u0131n semereleri mi ? Kendini \u00f6l\u00e7erek, ona g\u00f6re bir yol tutmal\u0131s\u0131n. \u201cVe ona (k\u00f6t\u00fcl\u00fc\u011f\u00fcn ve iyili\u011fin) iki yolunu g\u00f6stermedik mi ?\u201d (Beled\/10)<\/p>\n <\/p>\n K\u00f6t\u00fc ahlak\u0131n ba\u015fl\u0131calar\u0131 \u015funlard\u0131r ; \u201ctu\u011fyan, yalan, kibir, g\u0131ybet, cehalet, iftira\u201d<\/p>\n <\/p>\n Tu\u011fyan : <\/strong>Haddi a\u015fma, zul\u00fcm, azg\u0131nl\u0131k, sap\u0131kl\u0131k; isyan, k\u00fcf\u00fcr. “Tu\u011fyan” kelimesi “ta\u011f\u00e2” (azd\u0131, ta\u015ft\u0131, zulmetti) fiilinin masdar\u0131 olarak Kur’an’da dokuz yerde ge\u00e7er. Ayr\u0131ca haddi a\u015f\u0131p azg\u0131nl\u0131k yapan ki\u015fi ve topluluklar manas\u0131nda (ta\u011fi) alt\u0131 yerde; insanlar\u0131 yoldan \u00e7\u0131karan, azd\u0131ran “\u015feytan”, “put” ve “k\u00e2hin” anlam\u0131nda (Ta\u011fut) sekiz yerde ge\u00e7er. Masdar ve di\u011fer t\u00fcrevleriyle birlikte bu kelime Kur’an’da toplam otuzdokuz yerde zikredilir.<\/p>\n Hadiste: H\u0131z\u0131r’\u0131n \u00f6ld\u00fcrd\u00fc\u011f\u00fc \u00e7ocu\u011fun (bk. el-Kehf, 18\/74, 80) inkarc\u0131 bir tabiata sahip oldu\u011fu, e\u011fer ya\u015fasayd\u0131 ebeveynini “tu\u011fyan”a ve k\u00fcfre s\u00fcr\u00fckleyece\u011fi (M\u00fcslim, Kader, 29; Ebu Davud, S\u00fcnen 16, Hadis No: 4705) bildirilmektedir. Yine hadiste mal\u0131n “tu\u011fyan”\u0131 oldu\u011fu gibi ilmin de “tu\u011fyan”\u0131 oldu\u011fu bildirilmi\u015ftir. Yani ilim, sahibini, \u015f\u00fcpheli hususlarda ruhsat kullanmas\u0131 suretiyle, hel\u00e2l olmayan yollara sevk eder. \u0130lmi dolay\u0131s\u0131yla kendisinden a\u015fa\u011f\u0131da olan kimselere b\u00fcy\u00fckl\u00fck taslar ve mal sahibinin yapt\u0131\u011f\u0131 gibi ilmiyle amel etmeyerek ilminin hakk\u0131n\u0131 veremezse bu ilmin tu\u011fyan\u0131 olur (bk. \u0130bn Manzur, Lisanu’l Arab, “Ta\u011fa” md.)[17]<\/a>(bkz:Ta\u011fut)<\/p>\n Yalan : <\/strong>Do\u011fruya ihanetin ifadesidir.Yalan, ger\u00e7e\u011fin kar\u015f\u0131t\u0131, ki\u015finin do\u011fruluktan ve d\u00fcr\u00fcstl\u00fckten ayr\u0131lmas\u0131, olmayan bir \u015feyi olmu\u015f gibi g\u00f6stermesi demektir.Yalan s\u00f6yleyen ve hile yapan ki\u015finin, onur ve sayg\u0131nl\u0131\u011f\u0131 zedelenir.Yalan, m\u00fcmin insana ait olan eminlik s\u0131fat\u0131n\u0131 ortadan kald\u0131r\u0131r.Rasulullah (sav) ; “Yalan k\u00f6t\u00fcl\u00fc\u011fe, k\u00f6t\u00fcl\u00fck Cehennem’e g\u00f6t\u00fcr\u00fcr. \u0130nsan yalanc\u0131l\u0131k yapa yapa, nihayet Allah kat\u0131nda yalanc\u0131lardan yaz\u0131l\u0131r”[18]<\/a> buyurmu\u015ftur.\u0130lahi emir : Allah’a kar\u015f\u0131 yalan s\u00f6yleyenden ve kendisine geldi\u011finde do\u011fruyu (Kur’an’\u0131) yalanlayandan daha zalim kimdir? Kafirler i\u00e7in cehennemde bir konaklama yeri mi yok?(Z\u00fcmer\/32)<\/p>\n Kibir : <\/strong>B\u00fcy\u00fcklenmek, b\u00fcy\u00fckl\u00fck taslamak, ululuk iddia etmek. Kendini ba\u015fkalar\u0131ndan y\u00fcksek g\u00f6rerek onlar\u0131 a\u015fa\u011f\u0131lamak.\u015eeytan’a ait bir \u00f6zellik olan kibir, onun Hz. Adem’e secde etmesini engellemi\u015fti. Cenab-\u0131 Allah bunu Kur’\u00e2n-\u0131 Kerim’de \u015f\u00f6yle anlatmaktad\u0131r:<\/p>\n “(Hz. Adem’e) secde etmekten yaln\u0131zca \u0130blis ka\u00e7\u0131nd\u0131. Kibirlendi ve k\u00e2firlerden oldu” (el-Bakara, 2\/34).[19]<\/a><\/p>\n Kibir ink\u00e2rda \u00f6nemli bir rol oynad\u0131\u011f\u0131ndan Allah Te\u00e2l\u00e2 Kur’\u00e2n’da kibirden ve bu kelimenin t\u00fcrevleri olan istikb\u00e2r, m\u00fcstekbir ve kibriya’dan s\u0131k s\u0131k bahsetmektedir, “Sonra da Musa’y\u0131 ve Harun’u, firavun ve toplulu\u011funa mucizelerimizle g\u00f6nderdik. fakat onlar, kibirlendiler ve su\u00e7lu bir kavim oldular” (Y\u00fbnus 10\/75).(bkz:M\u00fcstekbir)<\/p>\n G\u0131ybet : <\/strong>Bir kimsenin g\u0131yab\u0131nda ho\u015flanmayaca\u011f\u0131 bir s\u00f6z s\u00f6ylemek, \u00e7eki\u015ftirmek; meydanda olmama, kaybolma h\u00e2li.G\u0131ybet, bir kimsenin arkas\u0131ndan ho\u015funa gitmeyecek \u015feyleri s\u00f6ylemek, ba\u015fka bir deyimle, kendimize s\u00f6ylendi\u011fi zaman ho\u015flanmayaca\u011f\u0131m\u0131z bir \u015feyi, din karde\u015fimiz hakk\u0131nda arkas\u0131ndan konu\u015fmam\u0131z anlam\u0131na gelir. Halk aras\u0131nda dedikodu, g\u0131ybet ile ayn\u0131 anlamda kullan\u0131l\u0131r.[21]<\/a><\/p>\n Kur’an ve S\u00fcnnet, g\u0131ybeti yasaklam\u0131\u015ft\u0131r: “Bir k\u0131sm\u0131n\u0131z di\u011ferlerinizin g\u0131ybetini yapmas\u0131n. Sizden biriniz \u00f6lm\u00fc\u015f karde\u015finin etini yemek ister mi? Bundan tiksindiniz de\u011fil mi?” (el-Hucurat, 49\/12)<\/p>\n “Ey kalbiyle de\u011fil, sadece diliyle iman edenler toplulu\u011fu! M\u00fcsl\u00fcmanlar\u0131n g\u0131ybetini yapmay\u0131n\u0131z, ay\u0131plar\u0131n\u0131 ara\u015ft\u0131rmay\u0131n\u0131z. Zira kim karde\u015finin ay\u0131p ve kusurlar\u0131n\u0131 ara\u015ft\u0131r\u0131rsa Allah do onun kusurlar\u0131n\u0131 ara\u015ft\u0131r\u0131r. Allah, kimin kusurunu ara\u015ft\u0131r\u0131rsa onu evinin i\u00e7inde bile olsa rezil ve r\u00fcsva eder\u201d.[22]<\/a><\/p>\n Cehalet : <\/strong>Bilmeyen, i\u015f bilmez, bilgisiz, tecr\u00fcbesiz anlamlar\u0131na gelen ve halk aras\u0131nda yol-yordam, ilim-irfandan haberdar olmayan kimse. Cahilin i\u00e7inde bulundu\u011fu h\u00e2le de cehalet denir.[23]<\/a>\u0130lahi emir : \u201cHani Musa kavmine: “Allah, muhakkak sizin bir s\u0131\u011f\u0131r kesmenizi emrediyor” demi\u015fti. “Bizi alaya m\u0131 al\u0131yorsun?” dediler. (Musa) “Cahillerden<\/strong> olmaktan Allah’a s\u0131\u011f\u0131n\u0131r\u0131m” dedi.\u201d(Bakara\/67) “Cahil ya\u015fayan \u00f6l\u00fcd\u00fcr.”, “Diri iken \u00f6l\u00fc.” denilmi\u015ftir. Hazret-i \u0130sa da: “Ben \u00f6l\u00fcleri dirilttim fakat cahilleri diriltemedim.” buyurmu\u015ftur.<\/p>\n <\/p>\n \u0130ftira : <\/strong>Olmayan bir\u015feyi olmu\u015f gibi anlatmak veya nakletmek. Hayatta insano\u011flunun \u00e7e\u015fitli arzu ve beklentileri vard\u0131r. Bu beklentilerine bazen eri\u015femeyebilir. B\u00f6yle bir durumda, baz\u0131lar\u0131 kendi kaderine raz\u0131 olurken; bir k\u0131s\u0131m insanlar da arzu ettiklerini zorla elde etmeye \u00e7al\u0131\u015f\u0131rlar. Bu bak\u0131mdan iftira, bir kimseyi veya bir \u015feyi elde etmek veya o \u015feyi ba\u015fkalar\u0131ndan k\u0131skan\u0131p, zarar verme d\u00fc\u015f\u00fcncesinden kaynaklanmaktad\u0131r. Her hal\u00fck\u00e2rda, d\u00fcnya i\u00e7in \u00f6nemli olan bir nesneye kar\u015f\u0131 olan zaaf\u0131n neticesinde iftira yap\u0131l\u0131r.<\/p>\n \u0130ftiran\u0131n en a\u011f\u0131r\u0131 namus \u00fczerine at\u0131lan iftirad\u0131r. Bunu, Hz. \u00c2\u00ee\u015fe ile ilgili olarak “\u0130fk”* olay\u0131nda g\u00f6rmekteyiz Olay \u00f6zet olarak \u015f\u00f6yle cereyan etmi\u015ftir: Hz. Peygamber ashab-\u0131 kir\u00e2mla sefere \u00e7\u0131karken, kura ile belirlenen bir e\u015fini de beraberinde g\u00f6t\u00fcr\u00fcrd\u00fc. Bu usulle, Mustaliko\u011fullar\u0131 Gaz\u00e2s\u0131na da Hz. \u00c2\u00ee\u015fe kat\u0131lm\u0131\u015ft\u0131. Konaklama yerinde, devenin \u00fczerindeki g\u00f6lgelikten (mahfel) tuvalet ihtiyac\u0131 i\u00e7in \u00e7\u0131kan \u00c2\u00ee\u015fe (r.anh\u00e2), d\u00f6n\u00fc\u015f\u00fcnde gerdanl\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fcn\u00fc farketmi\u015f, aramak i\u00e7in yeniden \u00e7\u0131km\u0131\u015ft\u0131r. Bu s\u0131rada ordu yola \u00e7\u0131km\u0131\u015f, Hz. \u00c2\u00ee\u015fe, devenin \u00fczerindeki g\u00f6lgeli\u011fin i\u00e7inde zannedilmi\u015ftir. D\u00f6n\u00fc\u015fte unutuldu\u011funu anlayan Hz. \u00c2\u00ee\u015fe, orada beklemi\u015f, ordunun arka g\u00f6zc\u00fcs\u00fc Safv\u00e2n b. Muattal O’nu devesine bindirerek yolda orduya yeti\u015ftirmi\u015fti.M\u00fcn\u00e2f\u0131klar\u0131n reisi Abdullah b. Ubey ve arkada\u015flar\u0131 bunu f\u0131rsat bilerek Hz. \u00c2\u00ee\u015fe’ye zina iftiras\u0131nda (ifk) bulundular. Bir aydan fazla bir s\u00fcreyle bu dedikodu Med\u00eene’de dola\u015ft\u0131. Hz. Peygamber ve \u00c2\u00ee\u015fe validemizin yak\u0131nlar\u0131 bu olaya \u00e7ok \u00fcz\u00fcld\u00fc.<\/p>\n Daha sonra Hz. \u00c2\u00ee\u015fe N\u00fbr s\u00fbresindeki \u015fu ayetlerle temize \u00e7\u0131kard\u0131: \u0130man-Ahl\u00e2k \u0130li\u015fkisi :<\/strong><\/p>\n Ahl\u00e2k\u0131n her iki y\u00f6n\u00fcne de\u011findikten sonra diyebiliriz ki ; iman ve ahl\u00e2k aras\u0131nda ayr\u0131lmaz bir ba\u011f vard\u0131r.\u0130man\u0131n kendisi olan kelime-i tevhid, \u201cL\u00e2 \u0130lahe \u0130llallah\u201d boyutuyla, yap\u0131lmas\u0131 ve yap\u0131lmamas\u0131 gerekenlerin, Alemlerin Rabbi taraf\u0131ndan belirlendi\u011finin g\u00f6stergesidir.M\u00fc\u2019min bir fert, hayat\u0131n\u0131n her alan\u0131n\u0131 \u0130sl\u00e2m ahkam\u0131na g\u00f6re uyarlamakla Mekarim-i Ahlak (Ahlaki Erdemler) sahibi olur.<\/p>\n \u0130ctimai Alanda Ahlak : <\/strong><\/p>\n S\u0131la-i Rahim : <\/strong>En geni\u015f \u015fekliyle,akrabal\u0131k hak ve hukukunun yerine getirilmesi \u015feklinde ifade edilen s\u0131la-i rahim; ferdin, baba, anne, dede, nine, karde\u015fler, amcalar, halalar, karde\u015f \u00e7ocuklar\u0131, day\u0131lar, teyzeler, sonra da yak\u0131nl\u0131k dercesine g\u00f6re; neseb ba\u011f\u0131 olan akrabalar\u0131na kar\u015f\u0131, imkan nispetinde maddi ve manevi anlamda faydal\u0131 olmak, hizmet etmek, ilgi ve alaka g\u00f6stermek, yerine g\u00f6re ileti\u015fim ara\u00e7lar\u0131yla da olsa onlarla irtibat\u0131 devaml\u0131 hale getirmek gibi anlamlara gelmektedir.[26]<\/a><\/p>\n \u0130lahi emir : \u201cAllah size adaleti, iyili\u011fi, akrabalara yard\u0131m etmeyi emreder. \u00c7irkin davran\u0131\u015flar\u0131 ve i\u011fren\u00e7likleri yasaklar. S\u00f6z\u00fcn\u00fc tutas\u0131n\u0131z diye O, size \u00f6\u011f\u00fct verir.\u201d(Nahl\/90)<\/p>\n <\/p>\n Seyyid Kutub bu ayet-i kerimenin tefsirinde \u015funlar\u0131 kaydetmektedir ; “Akrabaya yard\u0131mda bulunmak”<\/strong> “ihsan”dand\u0131r. Burada \u00f6zellikle akraba yard\u0131m\u0131n\u0131n \u00f6ne \u00e7\u0131kar\u0131l\u0131\u015f\u0131, onun \u00f6nemini ortaya \u00e7\u0131karmakta ve peki\u015ftirmektedir. Bu yard\u0131mla\u015fma aile tutkusundan kaynaklanan bir yard\u0131mla\u015fma de\u011fildir. Bu yard\u0131mla\u015fman\u0131n dayana\u011f\u0131, \u0130sl\u00e2m\u0131n kendi dayan\u0131\u015fma d\u00fczeninin ilkesine g\u00f6re yak\u0131n \u00e7evreden uzak \u00e7evreye do\u011fru yay\u0131lan dayan\u0131\u015fma ilkeleridir.[27]<\/a><\/p>\n \u00a0<\/strong><\/p>\n Nasihat : <\/strong>\u0130sl\u00e2m’\u0131n pratik hayata aktar\u0131lmas\u0131, ahl\u00e2k\u00ee prensiplerin ya\u015fanmas\u0131, insan\u00ee erdemliliklerin, g\u00f6rg\u00fc kurallar\u0131n\u0131n \u00f6\u011fretilmesi amac\u0131yla bilenlerin bilmeyenlere \u00f6\u011fretmesi ve hat\u0131rlatmada bulunmas\u0131 amac\u0131yla yap\u0131lan \u00f6\u011f\u00fctlerdir. Bu \u00f6\u011f\u00fctler yap\u0131l\u0131rken asla bir ard niyet g\u00fcd\u00fclmez, d\u00fcnyev\u00ee \u00e7\u0131karlar d\u00fc\u015f\u00fcn\u00fclmez. Nasihat eden ki\u015fi g\u00fcvenilir olur. Onun yapt\u0131\u011f\u0131 nasihat samimiyetle yap\u0131ld\u0131\u011f\u0131 takdirde etkisini g\u00f6sterir. M\u00fcminler s\u00fcrekli olarak birbirine \u00f6\u011f\u00fct vermek s\u00fbretiyle yard\u0131mc\u0131 olurlar.[28]<\/a> Cenab-\u0131 Allah; “Hat\u0131rlat, umulur ki bu hat\u0131rlatman m\u00fcminlere yarar sa\u011flar, (\u00f6\u011f\u00fct al\u0131rlar)” (ez-Z\u00e2riyat, 51\/55) buyurmu\u015ftur.<\/p>\n M\u00fcsl\u00fcman akidesi gere\u011fi nasihat eden ve nasihat aland\u0131r.\u0130lahi emir : \u201c\u015eu halde, e\u011fer \u00f6\u011f\u00fct(nasihat) ve hat\u0131rlatma bir yarar sa\u011flayacaksa, \u00f6\u011f\u00fct(nasihat) verip hat\u0131rlat.Allah’tan \u0130\u00e7i titreyerek korkan \u00f6\u011f\u00fct(nasihat) al\u0131r-d\u00fc\u015f\u00fcn\u00fcr\u201d(Ala\/9-10) Bu konuya binaen Allah Rasulu (sav); \u201cDin nasihattir\u201d[29]<\/a> buyurmu\u015ftur.\u0130slam toplumsal hayat\u0131 muhafaza alt\u0131na alan direktiflerle doludur.Nasihat kavram\u0131 birli\u011fin ve dirli\u011fin sa\u011flamla\u015fmas\u0131 ad\u0131na \u0130slam\u2019\u0131n koymu\u015f oldu\u011fu esaslardan sadece bir tanesidir.<\/p>\n \u00a0<\/strong><\/p>\n Adalet : <\/strong>Adalet, yery\u00fcz\u00fcnde \u0130slam dininin insanl\u0131\u011fa evrensel ebedi arma\u011fan\u0131d\u0131r.\u0130sl\u00e2m toplumlar\u0131nda, adalet terimi insan\u0131n; Allah(cc), toplum, canl\u0131 varl\u0131klar, maddi tabiat ve di\u011fer insanlarla ili\u015fkilerinin mahiyetinin ve dayanaca\u011f\u0131 temel ilkelerin do\u011fru tespiti i\u00e7in belirliyici bir kriter olarak tan\u0131mlan\u0131r.\u0130lahi emir : “…Allah insanlar aras\u0131nda h\u00fck\u00fcm verdi\u011finiz zaman, adaletle h\u00fckmetmenizi emreder.” (en-Nis\u00e2, 4\/58) (Sad, 38\/26) (bkz:Adalet)<\/p>\n [1]<\/a> \u015eamil \u0130A<\/p>\n [2]<\/a> K\u00fct\u00fcb-i Sitte Ak\u00e7a\u011f Yay\u0131nlar\u0131(C5\/s.299-312)<\/p>\n [3]<\/a> \u015eamil \u0130A<\/p>\n [4]<\/a> K\u00fct\u00fcb-i Sitte Ak\u00e7a\u011f Yay.(C.5\/sh.301)<\/p>\n [5]<\/a> M\u00fcslim, Salat\u00fc\u2019l-Musa\ufb01rin, 139.<\/p>\n [6]<\/a> Ahmed b. Hanbel (M\u00fcsned-C2\/sh381)<\/p>\n [7]<\/a> \u015eamil \u0130A<\/p>\n [8]<\/a> \u015eamil \u0130A<\/p>\n [9]<\/a> A\u2019malu\u2019l Kulub (Muhammed Salih el-Muncid) sh.7,Beyrut\/2005<\/p>\n [10]<\/a> M\u00fcslim(Birr,33)<\/p>\n [11]<\/a> \u015eamil \u0130A<\/p>\n [12]<\/a> (Buh\u00e2r\u00ee, Tefsiru s\u00fbre (31); \u0130man, 37; M\u00fcslim, \u0130man, 57; Ebu Davud, S\u00fcnne, 16; Tirmizi, \u0130man, 4; \u0130bn Mace, Mukaddime, 9)<\/p>\n [13]<\/a> (Seyyid \u015eerif e\/-C\u00fcrcani, et-Ta’rif\u00e2t, s. l2)<\/p>\n [14]<\/a> \u015eamil \u0130A<\/p>\n [15]<\/a> Ber\u00eeka<\/p>\n [16]<\/a> El-\u0130sfehani,el-M\u00fcfredat sh.542-543<\/p>\n [17]<\/a> \u015eamil \u0130A<\/p>\n [18]<\/a> (Buhar\u00ee, Edeb, 69; M\u00fcslim, Birr, 103-105)<\/p>\n [19]<\/a> \u015eamil \u0130A<\/p>\n [20]<\/a> (Ahmed b. Hanbel, I, 170)<\/p>\n [21]<\/a> \u015eamil \u0130A<\/p>\n [22]<\/a> (Eb\u00fb D\u00e2vud, \u0130bn Eb\u00ee D\u00fcnya).<\/p>\n [23]<\/a> \u015eamil \u0130A<\/p>\n [24]<\/a> \u015eamil \u0130A<\/p>\n [25]<\/a> (Ahmed b. Hanbel, I, 91)<\/p>\n [26]<\/a> S\u00e2di Ebu Ceyb,\u00a0 El-K\u00e2m\u00fbsu\u2019l-F\u0131khiyye, sh.145,Beyrut\/1982<\/p>\n [27]<\/a> Fizilal\u2019il Kur\u2019an<\/p>\n [28]<\/a> \u015eamil \u0130A<\/p>\n [29]<\/a> Ahmed bin Hanbel<\/p>\n Nih\u00e2ye’de din, tab’ ve seciyye olarak a\u00e7\u0131klan\u0131r. Dilimizdeki huy’un kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Bazen tabiat kelimesini de bu m\u00e2nada kullan\u0131r\u0131z.Hulk ile, bir bak\u0131ma insan\u0131n nefsi olan b\u00e2t\u0131n\u00ee s\u00fbreti ve evs\u00e2f\u0131 ifade edilir. T\u0131pk\u0131 z\u00e2hir\u00ee s\u00fbret ve evs\u00e2f\u0131na da halk dendi\u011fi gibi. Nefsin iyi ve k\u00f6t\u00fc vas\u0131flar\u0131 vard\u0131r. Sevab ve ikab, z\u00e2hir\u00ee s\u00fbretin evsaf\u0131ndan \u00e7ok, b\u00e2t\u0131n\u00ee s\u00fbretin evsaf\u0131na taalluk etmektedir.[2]<\/a><\/p>\n \u0130sl\u00e2m ahl\u00e2k\u0131 Kur’an-\u0131 Ker\u00eem’e dayan\u0131r. Yani her y\u00f6n\u00fcyle Cen\u00e2b-\u0131 Allah taraf\u0131ndan vahiy yoluyla belirlenmi\u015f bir davran\u0131\u015flar manzumesidir. Her \u015feyden \u00f6nce \u0130sl\u00e2m ahl\u00e2k\u0131 bir vazife ahl\u00e2k\u0131 \u015feklinde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Zira Kuran-\u0131 Ker\u00eem’deki her emir, m\u00fcminler i\u00e7in bir g\u00f6rev belirlemi\u015ftir. \u0130nsan\u0131n bir m\u00fcmin olarak bu emirlere muhatap olmay\u0131 kabul etmesi, bunlar\u0131 birer g\u00f6rev olarak tel\u00e2kk\u00ee etmesi anlam\u0131ndad\u0131r. Kur’an-\u0131 Ker\u00eem’de Resulullah (s.a.s.)’a hitaben: “Sen en y\u00fcce bir ahl\u00e2k \u00fczeresin ” (el-Kalem, 68\/4) buyurulmu\u015ftur.[3]<\/a><\/p>\n \u0130bnu’l-Arab\u00ee de \u015funu s\u00f6yler: “…G\u00fczel ahl\u00e2ka sahip olanlar cidden azd\u0131r. K\u00f6t\u00fc ahl\u00e2ka sahip olanlar ise, insanlar\u0131n \u00e7o\u011funlu\u011funu te\u015fkil eder. Z\u00eera insan tabiat\u0131na\u00a0 galebe \u00e7alan, \u015ferdir. Bu sebeple e\u011fer insan, fikrini, ay\u0131rt etme g\u00fcc\u00fcn\u00fc, hay\u00e2 duygusunu, korunma melekesini kullanmaks\u0131z\u0131n kendisini tabiat\u0131n\u0131n ak\u0131\u015f\u0131na b\u0131rak\u0131verecek olsa ona hayvan\u00ee huylar galebe \u00e7alar. Z\u00eera insan fikir ve ay\u0131rt edebilme vas\u0131flar\u0131yla hayvanlardan ayr\u0131l\u0131r. Bunlar\u0131 kullanamazsa \u00e2detlerinde onlara i\u015ftirak eder, kuvve-i \u015feheviye her \u00e7e\u015fidi ile onu istila eder, hay\u00e2 uzakla\u015f\u0131r, yok olur…”[4]<\/a><\/p>\n Bir g\u00fcn bir sahabe Hz. Muhammed (sas)\u2019in e\u015fi Hz. Ai\u015fe\u2019ye, Hz. Peygamberin ahlak\u0131 hakk\u0131nda soru sormu\u015ftu. Hz. Ai\u015fe\u2019nin ona verdi\u011fi cevap olduk\u00e7a dikkat \u00e7ekicidir:<\/p>\n \u2013 Sen, Kur\u2019an okuyor musun?<\/p>\n Sahabe,<\/p>\n \u2013 Evet, okuyorum, deyince Hz. Ai\u015fe \u015f\u00f6yle devam etti:<\/p>\n \u2013 \u0130\u015fte, Allah\u2019 \u0131n El\u00e7isinin ahlak\u0131, Kur\u2019an idi.[5]<\/a><\/p>\n Yukar\u0131daki hadisten de anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere \u0130slam Ahl\u00e2k\u0131 ile ahl\u00e2klanabilmek i\u00e7in Rasulullah (sas) in ya\u015fant\u0131s\u0131na ba\u015fvurmaya ihtiya\u00e7 vard\u0131r.Zira Cenab-\u0131 Hakk bir ayet-i kerimede mealen \u015f\u00f6yle buyurmu\u015ftur; \u201cAndolsun ki; Allah\u2019\u0131n Rasulunde, Allah’a ve ahiret g\u00fcn\u00fcne kavu\u015fmay\u0131 umanlar ve Allah’\u0131 \u00e7ok\u00e7a zikredenler i\u00e7in \u00a0g\u00fczel \u00f6rnekler vard\u0131r.\u201d(Ahzab\/21)<\/p>\n Rasulullah (sav) ; bir hadis-i \u015ferifte \u00a0\u015f\u00f6yle buyurmu\u015ftur; “Ben ahl\u00e2k\u00ee erdemleri(Mekarim-i Ahlak\u0131) tamamlamak \u00fczere g\u00f6nderildim.”[6]<\/a> Allah Rasulu (sav) in g\u00f6nderilmi\u015f oldu\u011fu cahiliyye toplumu; ahl\u00e2ki \u00e7\u00f6k\u00fc\u015fe u\u011fram\u0131\u015f vaziyette idi bunlara \u00f6rnek verecek olursak ;<\/p>\n Cahiliyye insanlar\u0131 Allah’\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmekle beraber putlara taparlard\u0131,\u015farap i\u00e7me adeti ,kumar \u00e7ok yayg\u0131nd\u0131. Hatta kumar meclislerine kat\u0131lmamak ay\u0131p say\u0131l\u0131rd\u0131.Tefecilik,faizcilik,fuhu\u015f gibi g\u00fczel ahlaka z\u0131t hasletler o d\u00f6nemde reva\u00e7ta idi.<\/p>\n \u201cAhlak\u201d, Hz.Muhammed (sav)\u2019e peygamberlik verilmesiyle ve Kur\u2019an\u2019\u0131n indirilmesiyle kullan\u0131lmaya ba\u015flanan \u0130sl\u00e2mi bir kavramd\u0131r.Cahiliyye d\u00f6neminde bu kelime kullan\u0131lmam\u0131\u015ft\u0131r.<\/p>\n \u201cAhl\u00e2k\u201d, insandaki iyi ve k\u00f6t\u00fc huylar\u0131, fazilet ve rezaletleri ifade eder.Binaenaleyh \u201cahl\u00e2k\u201d, g\u00fczel ve k\u00f6t\u00fc olmak \u00fczere ikiye ayr\u0131l\u0131r.<\/p>\n G\u00fczel Ahl\u00e2k : <\/strong>Kur\u2019an\u2019a, S\u00fcnnete ve akl-\u0131 selime uygun olan, s\u00f6z,fiil ve davran\u0131\u015flard\u0131r.Allah rasulu (sas), bizzat kendisi uygulayarak ve sahabesine te\u015fvikte bulunarak g\u00fczel ahlak\u0131n portresini \u00e7izmi\u015ftir. Buradan yola \u00e7\u0131karak, g\u00fczel ahlaka \u00f6rnek verecek olursak; \u201citaat, ittika, istikamet, ilim, ihlas, ihsan, iktisad, iffet, itikaf, isti\u011ffar, infak\u201c ba\u015fl\u0131calar\u0131ndand\u0131r.<\/p>\n [1]<\/a> \u015eamil \u0130A<\/p>\n [2]<\/a> K\u00fct\u00fcb-i Sitte Ak\u00e7a\u011f Yay\u0131nlar\u0131(C5\/s.299-312)<\/p>\n [3]<\/a> \u015eamil \u0130A<\/p>\n [4]<\/a> K\u00fct\u00fcb-i Sitte Ak\u00e7a\u011f Yay.(C.5\/sh.301)<\/p>\n [5]<\/a> M\u00fcslim, Salat\u00fc\u2019l-Musa\ufb01rin, 139.<\/p>\n
\nAncak onlardan muhlis(ihlasl\u0131)<\/strong> olan kullar\u0131n m\u00fcstesna.”(Hicr\/39-40)<\/p>\n
\nHz, Nuh (a.s) o\u011fluna vasiyet ederken “iki \u015feyden seni menederim, biri \u015firk di\u011feri kibirdir”[20]<\/a> buyurmu\u015ftur.<\/p>\n
\n“O uydurma haberi getirip iftira (ifk) atanlar, i\u00e7inizden bir topluluktur. Onu kendiniz i\u00e7in bir ser sanmay\u0131n, bilakis o, sizin i\u00e7in hay\u0131rd\u0131r. \u0130ftirada bulunanlardan her birinin kazand\u0131\u011f\u0131 g\u00fcnaha g\u00f6re cezas\u0131 vard\u0131r. Onlardan g\u00fcnah\u0131n en b\u00fcy\u00fc\u011f\u00fcn\u00fc y\u00fcklenene de b\u00fcy\u00fck bir azap vard\u0131r.””\u0130ftiray\u0131 i\u015fitti\u011finiz zaman, m\u00fcmin erkeklerin ve m\u00fcmin kad\u0131nlar\u0131n, kendiliklerinden h\u00fcsn-\u00fc zanda bulunup da: “Bu apa\u00e7\u0131k bir iftirad\u0131r” demeleri gerekmez miydi?”
\n“Bir de d\u00f6rt \u015fahit getirmeleri gerekmez miydi? Madem ki, bu \u015fahitleri getiremediler, o halde onlar, Allah nezdinde, yalanc\u0131lar\u0131n da kendileridir”
\n“E\u011fer Allah’\u0131n l\u00fctuf ve merhameti, d\u00fcnyada ve ahirette \u00fczerinizde olmasayd\u0131, yayd\u0131\u011f\u0131n\u0131z fitne y\u00fcz\u00fcnden, size mutlaka b\u00fcy\u00fck bir azap dokunurdu.”
\n“Siz o iftiray\u0131 dilinize dolam\u0131\u015ft\u0131n\u0131z. Hakk\u0131nda hi\u00e7bir bilgiye sahip olmad\u0131\u011f\u0131n\u0131z \u015feyi a\u011fz\u0131n\u0131zla s\u00f6yl\u00fcyor ve onu \u00f6nemsiz bir\u015fey san\u0131yordunuz. Halbuki bu, Allah nezdinde b\u00fcy\u00fck bir g\u00fcnaht\u0131r.O as\u0131ls\u0131z s\u00f6z\u00fc duydu\u011funuz zaman: “Bunu konu\u015fmak bize yak\u0131\u015fmaz. Ha\u015fa! Bu b\u00fcy\u00fck bir iftirad\u0131r” demeniz gerekmez miydi?” (en-N\u00fbr, 24\/1116).[24]<\/a>Raslullah (sav); \u201c\u0130ftira eden kimse, bununla amac\u0131na ula\u015famaz ve sonunda d\u00fcnyev\u00ee ve uhrev\u00ee bak\u0131mdan kendisi zararl\u0131 \u00e7\u0131kar. Neb\u00ee (s.a.s) “\u0130ftira eden kimse zarara u\u011fram\u0131\u015ft\u0131r”[25]<\/a><\/p>\n