G\u00dcNAH<\/strong><\/p>\n Allah’\u0131n buyruklar\u0131na ayk\u0131r\u0131 d\u00fc\u015fen, dinen su\u00e7 say\u0131lan davran\u0131\u015flar \u0130sl\u00e2m \u015fer\u00eeat\u0131n\u0131n ve temiz insan f\u0131trat\u0131n\u0131n yap\u0131lmamas\u0131n\u0131 emretti\u011fi hususlar Arap\u00e7a’da g\u00fcn\u00e2h’\u0131n kar\u015f\u0131l\u0131\u011f\u0131nda; \u0130sm, zenb, isyan, c\u00fcrm kelimeleri kullan\u0131l\u0131r. \u0130sm, g\u00fcn\u00e2h\u0131n tam kar\u015f\u0131l\u0131k anlam\u0131d\u0131r. Zenb (c\u00fcrm), insan\u0131n Allah’\u0131n r\u0131zas\u0131n\u0131 kazanmas\u0131n\u0131 engelleyen; isyan, Allah’a itaat etmemek-demektir.[1]<\/a><\/p>\n G\u00fcnah kavram\u0131yla ilgili Kur\u2019an-\u0131 Kerim\u2019deki kelimeler;<\/p>\n 1) C\u00fbnah : Allah\u2019\u0131n emrine kar\u015f\u0131 gelme, yasaklar\u0131n\u0131 bilerek \u00e7i\u011fneme, \u0130slam\u2019\u0131n ilkelerinden sapma, ihmal etme, s\u00fcr\u00e7me ve kar\u015f\u0131 gelme gibi hatal\u0131 filleri tan\u0131mlamak i\u00e7in T\u00fcrk\u00e7e\u2019de \u2018g\u00fcnah\u2019 kelimesini kullan\u0131yoruz. C\u00fbnah kelimesi bu hatalar\u0131n yaln\u0131zca bir k\u0131sm\u0131n\u0131 \u2018ism\u2019 say\u0131la \u00e7e\u015fidini ve birazda mahzurlu (sak\u0131ncal\u0131) olan davran\u0131\u015flar\u0131 anlatmaktad\u0131r.<\/p>\n \u015e\u00fcphesiz, ‘Safa’ ile ‘Merve’ Allah’\u0131n i\u015faretlerindendir. B\u00f6ylece kim Evi (Ka’be’yi) hacceder veya umre yaparsa, art\u0131k bu ikisini tavaf etmesinde kendisi i\u00e7in bir sak\u0131nca(c\u00fbnah) yoktur.(Bakara\/158)<\/p>\n 2) \u0130sm : Ki\u015fiyi sevaptan al\u0131koyan geri b\u0131rakt\u0131ran ve yap\u0131lmas\u0131yla hayrdan uzakla\u015ft\u0131ran ameldir.[2]<\/a> Bu ameli i\u015fleyen sonunda ceza kazan\u0131r. G\u00fcnah kavram\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131d\u0131r.<\/p>\n Peygamberimiz (sav); \u201cBirr, kalbinin (nefsinin) kendisiyle tatmin oldu\u011fu \u015fey, ism ise, g\u00f6\u011fs\u00fcn\u00fc s\u0131kan (seni huzursuz eden) \u015feydir.\u201d[3]<\/a><\/p>\n \u201c\u0130yilik ve takva konusunda yard\u0131mla\u015f\u0131n, g\u00fcnah(ism) ve haddi a\u015fmada yard\u0131mla\u015fmay\u0131n ve Allah’tan korkup-sak\u0131n\u0131n. Ger\u00e7ekten Allah (ceza ile) sonu\u00e7land\u0131rmas\u0131 pek \u015fiddetli oland\u0131r.\u201d(Maide\/2)<\/p>\n 3) Zenb : S\u00f6zl\u00fckte kuyruk anlam\u0131na gelen zeneb kelimesinden t\u00fcremi\u015ftir. Ho\u015f olmayan sonu\u00e7lar do\u011furan b\u00fct\u00fcn fiiller hakk\u0131nda kullan\u0131l\u0131r ki meydan getirdi\u011fi sonuca g\u00f6re de\u011ferlendirilen i\u015fler demektir. Buna g\u00f6re; ki\u015finin yapt\u0131\u011f\u0131 i\u015f, sonu\u00e7 itibar\u0131 ile ona vebal y\u00fckl\u00fcyorsa, ceza almas\u0131na sebep oluyorsa o i\u015f \u2018zenb\u2019tir.<\/p>\n “\u00dcstelik, onlar\u0131n bana kar\u015f\u0131 (davas\u0131n\u0131 savunacaklar\u0131 bir cinayet) su\u00e7u(m)(zenb) var; bundan dolay\u0131 beni \u00f6ld\u00fcrmelerinden korkuyorum.” (\u015euara\/14)<\/p>\n 4) Vizr : Vizrin asl\u0131, vezrdir ki bunun s\u00f6zl\u00fck anlam\u0131 s\u0131\u011f\u0131n\u0131lan da\u011f ge\u00e7idi veya oyuk demektir. Vizr; g\u00fcnah, bor\u00e7, y\u00fck ve bazende sorumluluk anlam\u0131na gelmektedir.Kur\u2019an, su\u00e7un \u015fahsili\u011fi gibi evrensel bir prensibi \u2018vizr\u2019 kelimesi ile ifade ediyor.<\/p>\n De ki: “O, her \u015feyin Rabbi iken, ben Allah’tan ba\u015fka bir Rab mi arayay\u0131m? Hi\u00e7 bir nefis, kendisinden ba\u015fkas\u0131n\u0131n aleyhine (g\u00fcnah) kazanmaz. G\u00fcnahkar olan bir ba\u015fkas\u0131n\u0131n g\u00fcnah (vizr) y\u00fck\u00fcn\u00fc ta\u015f\u0131maz. Sonunda d\u00f6n\u00fc\u015f\u00fcn\u00fcz Rabbinizedir. O, size hakk\u0131nda anla\u015fmazl\u0131\u011fa d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fcz \u015feyleri haber verecektir.” (En\u2019an\/164)<\/p>\n 5) Habis : S\u00f6zl\u00fck anlam\u0131 pis, pislik, temiz olmayan demektir.Kur\u2019anda bazen g\u00fcnah i\u015fler hakk\u0131nda kullan\u0131lmaktad\u0131r. Habisin z\u0131dd\u0131, \u2018tayyip,g\u00fczel,ho\u015f\u2019 kelimesidir. Habis kelimesi yarat\u0131l\u0131\u015f y\u00f6n\u00fcnden pis olan \u015feyler hakk\u0131nda kullan\u0131ld\u0131\u011f\u0131 gibi de\u011fersiz \u015fey, g\u00fcnah, hata ve su\u00e7 anlam\u0131nda da kullan\u0131lmakad\u0131r. Habis bir anlamda; inkarc\u0131, inat ve\u00a0 isyanc\u0131, g\u00fcnah i\u015flemekten \u00e7ekinmeyen b\u00f6ylece nefsini g\u00fcnah pisli\u011fine bula\u015ftran, \u2018tayyip\u2019te Rabbine itaat ederek g\u00fcnahlar\u0131n pisli\u011finden kendini koruyand\u0131r.<\/p>\n Bu, Allah’\u0131n murdar(habis) olan\u0131 temizden ay\u0131rdetmesi; murdar\u0131, bir k\u0131sm\u0131n\u0131 bir k\u0131sm\u0131 \u00fczerinde k\u0131l\u0131p t\u00fcm\u00fcn\u00fc biriktirerek cehenneme atmas\u0131 i\u00e7indir. \u0130\u015fte bunlar h\u00fcsrana u\u011frayanlard\u0131r. (Enfal\/37)<\/p>\n 6) \u015eikak : S\u00f6zl\u00fckte b\u00fct\u00fcnden ayr\u0131lp muhalefete ge\u00e7mek b\u00fct\u00fcne ters d\u00fc\u015fmektir. TEvhid bir b\u00fct\u00fcnd\u00fcr. \u0130nkarc\u0131l\u0131k, \u015firk ko\u015fma ve nifak tevhidin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozdu\u011fu gibi, tevhidin hakikatine uymayan davran\u0131\u015flarda o b\u00fct\u00fcnl\u00fc\u011f\u00fc bozar.<\/p>\n De ki: “G\u00f6rd\u00fcn\u00fcz m\u00fc haber verin; e\u011fer o (Kur’an) Allah kat\u0131ndan ise, sonra siz onu ink\u00e2r etmi\u015fseniz (bu durumda) uzak bir ayr\u0131l\u0131k (\u015fikak) i\u00e7inde olandan daha sap\u0131k kimdir?” (Fussilet\/52)[4]<\/a><\/p>\n <\/p>\n G\u00fcnah Olay\u0131 <\/strong><\/p>\n G\u00fcnah, kendisine takvas\u0131 ve fucuru \u00f6\u011fretilen insan\u0131n yan\u0131lmas\u0131, unutmas\u0131, dengesizli\u011fi, sapmas\u0131 bir anlamda dinin, yani yarat\u0131c\u0131n\u0131n \u00e7izdi\u011fi \u00e7izginin d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131 ilahi kurallar\u0131 ihlal etmesidir.<\/p>\n \u0130man etti\u011fi halde, Rabbinin emirlerini yerine getirmeyen ya da yasaklanan yapan bir \u015feyi yapanlarda g\u00fcnaha d\u00fc\u015fm\u00fc\u015f olurlar.Ancak onlar\u0131n bu g\u00fcnah\u0131, bir kar\u015f\u0131 gelme, bir isyan, bir inkar, bir kibir, bir tu\u011fyan, bir meydan okuma de\u011fildir. Bunun tam tersine bir teslim olunmu\u015ftuktan sonra unutma, yan\u0131lma, ihmal etme veya nefse ve \u015feytana ge\u00e7ici olarak kanmad\u0131r.[5]<\/a><\/p>\n Kur\u2019an\u2019da g\u00fcnah \u00e7e\u015fitlerinden bahsettikten sonra; bu durumun ve i\u015flenenin nas\u0131l bir c\u00fcr\u00fcm\u00a0 oldu\u011funu Kur\u2019an\u2019da ve Hadis-i \u015eeriflerle izaha devam edelim;<\/p>\n Ona \u201cAllah\u2019tan kork\u201d denildi\u011fi zaman, gururu onu daha da g\u00fcnaha s\u00fcr\u00fckler. Art\u0131k b\u00f6ylesinin hakk\u0131ndan cehennem gelir. O ne k\u00f6t\u00fc yatakt\u0131r! (Bakara 205)<\/p>\n Allah, faiz mal\u0131n\u0131 mahveder, sadakalar\u0131 ise art\u0131r\u0131r (bereketlendirir). Allah, hi\u00e7bir g\u00fcnahk\u00e2r nank\u00f6r\u00fc sevmez.(Bakara 276)<\/p>\n Bak, Allah\u2019a kar\u015f\u0131 nas\u0131l yalan uyduruyorlar. Apa\u00e7\u0131k bir g\u00fcnah olarak bu yeter.(Nisa 50)<\/p>\n \u0130bnu Mes’ud (rad\u0131yallahu anh) anlat\u0131yor: “Dedim ki: “Ey Allah’\u0131n Resul\u00fc! Allah nezdinde en b\u00fcy\u00fck g\u00fcnah\u00a0 hangisidir?”<\/p>\n “Seni yaratm\u0131\u015f olan Allah’a e\u015f ko\u015fmand\u0131r!” buyurdular.<\/p>\n “Sonra hangisidir?” dedim.<\/p>\n “Seninle birlikte yiyecek diye, evlad\u0131n\u0131 \u00f6ld\u00fcrmendir!”\u00a0 buyurdular. Ben yine:<\/p>\n “Sonra hangisidir?” dedim.<\/p>\n “Kom\u015funun helalli\u011fi ile zina etmendir!” buyurdular.” [6]<\/a><\/p>\n B\u00dcY\u00dcK G\u00dcN\u00c2HLAR (KEB\u00c2\u0130R);<\/p>\n Allah’\u0131n emirlerine ayk\u0131r\u0131 davran\u0131\u015f, k\u00f6t\u00fc amel, isyan, kar\u015f\u0131 gelme, su\u00e7, kabahatlerin b\u00fcy\u00fckleri. \u0130sl\u00e2m literat\u00fcr\u00fcnde bu t\u00fcr fiillerin bir k\u0131sm\u0131 b\u00fcy\u00fck g\u00fcnah, bir k\u0131sm\u0131 da k\u00fc\u00e7\u00fck g\u00fcnah olarak adland\u0131r\u0131l\u0131r. Bu tabirin ge\u00e7ti\u011fi ayetlerde \u015f\u00f6yle denilmektedir: “E\u011fer size yasaklanan b\u00fcy\u00fck g\u00fcnahlardan ka\u00e7\u0131n\u0131rsan\u0131z, sizin k\u00fc\u00e7\u00fck g\u00fcnahlar\u0131n\u0131z\u0131 \u00f6rteriz ve sizi a\u011f\u0131rlanaca\u011f\u0131n\u0131z bir yere sokar\u0131z. ” (en-Nis\u00e2, 4\/31)<\/p>\n B\u00fcy\u00fck g\u00fcnah, m\u00fcmin olan insan\u0131 imandan \u00e7\u0131karmaz ve k\u00fcfre sokmaz.<\/p>\n \u0130bn \u00d6mer (ra)\u2019den rivayet edildi\u011fine g\u00f6re, b\u00fcy\u00fck g\u00fcnahlar \u015funlard\u0131r;<\/p>\n 1) Haks\u0131z yere adam \u00f6ld\u00fcrmek.<\/p>\n 2) Namuslu kad\u0131na iftira etmek.<\/p>\n 3) Zina etmek<\/p>\n 4) Harpten ka\u00e7mak.<\/p>\n 5) Sihir yapmak.<\/p>\n 6) Yetim mal\u0131 yemek.<\/p>\n 7) Ana-babaya asi olmak.<\/p>\n 8) Haramda ileri gitmek.<\/p>\n 9) Faiz yemek (Ebu Hureyre (ra)\u2019nin ilavesi)<\/p>\n 10) H\u0131rs\u0131zl\u0131k yapmak<\/p>\n 11) \u0130\u00e7ki i\u00e7mek (Hz. Ali (ra)\u2019nin ilaveleri)[7]<\/a><\/p>\n <\/p>\n Allah’\u0131n emirlerine isyan\u0131n her \u00e7e\u015fidi g\u00fcnah ise de, de\u011fer olarak hepsi bir de\u011fildir. Bir k\u0131sm\u0131na sa\u011fire (cem’i se\u011f\u00e2ir), bir k\u0131sm\u0131na da kebire denmi\u015ftir. Sa\u011fire k\u00fc\u00e7\u00fck g\u00fcnah demektir. B\u00fcy\u00fck ve k\u00fc\u00e7\u00fck g\u00fcnahlar aras\u0131nda\u00a0 \u00e7ok kesin bir s\u0131n\u0131r \u00e7izmek zordur. Zira k\u00fc\u00e7\u00fck g\u00fcnahlarda \u0131srar etmek de kebire say\u0131lm\u0131\u015ft\u0131r.<\/p>\n G\u00fcnahlar\u0131n b\u00fcy\u00fck ve k\u00fc\u00e7\u00fck diye taksimi ayet ve hadiste\u00a0 rastlanan bir keyfiyettir. Mesela bir ayette (mealen): “E\u011fer yasakland\u0131\u011f\u0131n\u0131z b\u00fcy\u00fck g\u00fcnahlardan ka\u00e7\u0131n\u0131rsan\u0131z sizin \u00f6b\u00fcr kabahatlar\u0131n\u0131z\u0131 \u00f6rter ve sizi \u015ferefli bir mevkie sokar\u0131z” (Nisa 31) buyrulmu\u015ftur. Di\u011fer bir ayette g\u00fczel davrananlar, “K\u00fc\u00e7\u00fck g\u00fcnahlar hari\u00e7 olmak \u00fczere, g\u00fcnah\u0131n b\u00fcy\u00fcklerinden ve fuhu\u015flardan ka\u00e7\u0131nanlar” (Necm 32) olarak tarif edilirler.[8]<\/a><\/p>\n Tevbe ile veya iyi amellerle silinebilen k\u00fc\u00e7\u00fck g\u00fcnahlar, \u00e7e\u015fitli nedenlerle b\u00fcy\u00fck g\u00fcnaha d\u00f6n\u00fc\u015f\u00fcr. Nitekim Peygamberimiz (s.a.s.)’den: “\u00dczerinde \u0131srar edildik\u00e7e, k\u00fc\u00e7\u00fck g\u00fcnah yoktur.” anlam\u0131nda bir rivayet (\u0130bn Ebi \u015eeybe, Musannef; Deylemi) vard\u0131r. “Hi\u00e7bir k\u00fc\u00e7\u00fck g\u00fcnah yoktur ki, k\u00fc\u00e7\u00fck (\u00f6nemsiz) g\u00f6r\u00fcld\u00fc\u011f\u00fc halde b\u00fcy\u00fcmesin; Hi\u00e7bir b\u00fcy\u00fck g\u00fcnah yoktur ki, tevbe\/isti\u011ffar edilerek k\u00fc\u00e7\u00fclmesin.”\u00a0 Ba\u015fka bir hadis-i \u015ferifte ise, g\u00f6ze \u00f6nemsiz g\u00f6r\u00fcnen g\u00fcnahlardan a\u00e7\u0131k\u00e7a sak\u0131nd\u0131r\u0131lmaktad\u0131r: “Ey \u00c2i\u015fe! G\u00f6ze \u00f6nemsiz gibi g\u00f6r\u00fcnen g\u00fcnahlardan sak\u0131n! \u00c7\u00fcnk\u00fc bu g\u00fcnahlar i\u00e7in, Allah taraf\u0131ndan g\u00f6revlendirilmi\u015f bir g\u00f6revli vard\u0131r.” (\u0130bn M\u00e2ce, Z\u00fchd 29) Ahmed bin Hanbel’in M\u00fcsned’inde (M\u00fcsned-i Ahmed, I\/402, V\/331, VI\/70) ise, mezk\u00fcr hadisin devam\u0131 \u015f\u00f6yle biter:\u00a0 “… \u00c7\u00fcnk\u00fc k\u00fc\u00e7\u00fck g\u00fcnahlar insanda bir araya gelince onu helak eder. T\u0131pk\u0131 \u00e7\u00f6l bir arazide bulunup da, yan\u0131na kavmin i\u015f\u00e7ileri gelen \u015fu adam\u0131n hali gibi: O adam ve di\u011ferleri odun ta\u015f\u0131y\u0131p \u00fcst\u00fcste y\u0131\u011farlar ve bir y\u0131\u011f\u0131n meydana getirirler. Derken odun y\u0131\u011f\u0131n\u0131n\u0131 ate\u015fe verirler ve (k\u00fc\u00e7\u00fck k\u00fc\u00e7\u00fck olan, ama bir araya gelince kocaman bir y\u0131\u011f\u0131n olan bu \u00e7al\u0131 \u00e7\u0131rp\u0131n\u0131n ate\u015fiyle) o \u00e7\u00f6lde bulunan b\u00fct\u00fcn canl\u0131lar\u0131 yok ederler.”<\/p>\n K\u00fc\u00e7\u00fck g\u00fcnahlar\u0131 \u00f6nemsememek, bunlarda \u0131srar etmek, insan\u0131 b\u00fcy\u00fcklerini yapmaya haz\u0131r hale getiren psikolojik ve ruh\u00ee bir de\u011fi\u015fikli\u011fe u\u011frat\u0131r.[9]<\/a><\/p>\n K\u00fc\u00e7\u00fck g\u00fcnahlarla ilgili a\u015fa\u011f\u0131daki tav\u0131rlar, bizi b\u00f6yle bir ruh haline yakla\u015ft\u0131r\u0131rlar:<\/p>\n 1- K\u00fc\u00e7\u00fck g\u00fcnahlarda\u00a0 \u0131srar\u00a0 ve\u00a0 bunlara devam;<\/p>\n 2- G\u00fcnah\u0131 \u00f6nemsememe, zira g\u00fcnah\u0131 g\u00f6z\u00fcm\u00fczde b\u00fcy\u00fctmek, kalbin nefret ve ho\u015fnutsuzlu\u011fundan kaynaklan\u0131rken, ald\u0131rmamak da ona al\u0131\u015fkanl\u0131k kesbetmeden ileri gelir;<\/p>\n 3- K\u00fc\u00e7\u00fck g\u00fcnahtan haz duyup onunla \u015f\u0131marmak ve bunu bir nimet elde etmek san\u0131p, bedbahtl\u0131k sebebi oldu\u011fundan gafil bulunmak;<\/p>\n 4- Allah’\u0131n, kendisini cezaland\u0131rmamas\u0131na ve hilm g\u00f6stererek m\u00fchlet tan\u0131mas\u0131na (istidrac) aldanmak;<\/p>\n 5- G\u00fcnah\u0131 i\u015fleyip, ondan sonra da bunu ba\u015fkalar\u0131n\u0131n yan\u0131nda s\u00f6ylemek; Allah’\u0131n bu su\u00e7u \u00f6rtmesine kar\u015f\u0131 a\u015f\u0131r\u0131 bir duyars\u0131zl\u0131k ve gaflet oldu\u011fu gibi, ayn\u0131 zamanda duyan kimseleri de su\u00e7a te\u015fvik olacakt\u0131r.[10]<\/a><\/p>\n G\u00fcnah\u0131n z\u0131dd\u0131 sevab; <\/strong>\u0130yi bir davran\u0131\u015fa kar\u015f\u0131 Allah taraf\u0131ndan verilecek m\u00fck\u00e2fat; Allah’\u0131n r\u0131zas\u0131na uygun ve \u00e2hiret m\u00fck\u00e2fat\u0131na l\u00e2y\u0131k iyi i\u015f. \u0130sl\u00e2m dinine uygun olarak giri\u015filen iyi davran\u0131\u015flara kar\u015f\u0131 Allah’tan umulan m\u00fckafatlar\u0131n tamam\u0131n\u0131 dile getiren “sevab”\u0131n kar\u015f\u0131t\u0131 olarak dilimizde g\u00fcnah ve azap kelimeleri kullan\u0131lmaktad\u0131r.<\/p>\n “Her kim k\u00f6t\u00fcl\u00fck eder de onun k\u00f6t\u00fcl\u00fc\u011f\u00fc kendisini \u00e7epe\u00e7evre ku\u015fat\u0131rsa i\u015fte o kimseler cehennemliktir. Onlar orada devaml\u0131 kal\u0131rlar”; “\u0130man edip yararl\u0131 i\u015f yapanlara gelince, onlar da cennetliktirler. Onlar orada devaml\u0131 kalacaklar” (el-Bakara, 2\/81-82)<\/p>\n \u0130slam\u0131n kendine has bak\u0131\u015f a\u00e7\u0131s\u0131yla g\u00fcnah olay\u0131 \u015fu \u015fekliyle \u00f6n\u00fcm\u00fcze \u00e7\u0131kmaktad\u0131r.\u0130slam\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015fmak ve bunda \u0131srar ederek devam etmek noktas\u0131nda meydana gelir.Ki\u015fi as\u0131lda su\u00e7u yada g\u00fcnah\u0131 yaln\u0131zca Allah (svt)\u2019n\u0131n zat\u0131na kar\u015f\u0131 i\u015fler.Bunun sebebi ise insanlar aras\u0131ndaki hukuku bireysel ve i\u00e7timai olarak h\u00fckm\u00fcn\u00fc koyan Allah azze ve celle oldu\u011fu i\u00e7in ki\u015fi bu noktalarda yapm\u0131\u015f oldu\u011fu fiilleri as\u0131lda h\u00fckm\u00fcn\u00fc koyana kar\u015f\u0131 yapm\u0131\u015ft\u0131r.\u0130slamda tevbe edildi\u011fi s\u00fcrece affedilmeyecek bir g\u00fcnah yoktur.Hatta b\u00fct\u00fcn insanl\u0131k peygamber (sas) gelmeden \u00f6nce Allah cc ortak ko\u015far bir haldeydi.Allah\u2019\u0131n onlara g\u00f6ndermi\u015f oldu\u011fu bu nimet\u2019le onlar tevbe ettiklerinde Allah onlar\u0131n \u015firklerini ba\u011f\u0131\u015flam\u0131\u015f Hidayet sahibi olarak onlara hidayeti bah\u015fetmi\u015ftir.(\u2026Bunun d\u0131\u015f\u0131nda kalan g\u00fcnahlar\u0131 diledi\u011fine ba\u011f\u0131\u015flar. Kim Allah’a ortak ko\u015farsa son derece b\u00fcy\u00fck bir iftira g\u00fcnah\u0131 i\u015flemi\u015f olur. Nisa 48)\u2019de net olarak bildirmektedir.Bununla birlikte insanlar\u0131n i\u015flemi\u015f olduklar\u0131 g\u00fcnahlar\u00a0 ya bu d\u00fcnyada veyahutta ahirette net olarak kar\u015f\u0131l\u0131k bulacakt\u0131r.<\/p>\n G\u00fcnahtan tevbe;R\u00fccu etmek, geri d\u00f6nmek, pi\u015fman olmak, nedamet duymak, yapt\u0131\u011f\u0131 g\u00fcnah\u0131 b\u0131rak\u0131p Cenab-\u0131 Hakk’a y\u00f6nelmek.<\/p>\n Ey m\u00fcminler (inananlar) y\u00fcrekten t\u00f6vbe ederek (nasuh t\u00f6vbe ile) Allah’a don\u00fcn ki, Rabb’iniz k\u00f6t\u00fcl\u00fcklerinizi \u00f6rts\u00fcn ve sizi i\u00e7lerinde \u0131rmaklar akan Cennetlere koysun” (et-Tevbe, 9\/8)<\/p>\n “T\u00f6vbeyi kendilerine tavsiye edenler, g\u00fcnahlar\u0131 mahvedecek ve a\u015f\u0131r\u0131l\u0131klar\u0131 tel\u00e2fi edecek \u015fekilde t\u00f6vbe ederler. K\u00f6t\u00fcl\u00fcklerden t\u00f6vbe etmeleri, o \u015feylerin k\u00f6t\u00fc oldu\u011fu i\u00e7indir. Yapt\u0131\u011f\u0131na pi\u015fman olmak da \u00e7ok \u015fiddetli bir \u015fekilde \u00fcz\u00fclmek demektir. K\u00f6t\u00fcl\u00fcklerden birine bir daha d\u00f6nmemeye azmetmek de, sa\u011f\u0131lm\u0131\u015f olan s\u00fct\u00fcn hayvan\u0131n memesine d\u00f6nmesi nas\u0131l m\u00fcmk\u00fcn de\u011filse, \u00f6ylece o g\u00fcnaha bir daha d\u00f6nmemek anlam\u0131nad\u0131r. B\u00fct\u00fcn bunlar\u0131 b\u00f6ylece i\u00e7ine sindirmek y\u00fcrekten t\u00f6vbe etmek demektir. el-Kelb\u00ee’ye (\u00f6:146\/763) g\u00f6re “nas\u00fbh t\u00f6vbe”, kalp ile pi\u015fman olmak, dil ile isti\u011ffar etmek, bedenle de onu terkederek yapmamak ve”ondan uzak durmakt\u0131r. Ayr\u0131ca pi\u015fmanl\u0131\u011f\u0131ndan d\u00f6nmemek \u00fczere g\u00f6n\u00fcl rahatl\u0131\u011f\u0131na kavu\u015fmakt\u0131r.<\/p>\n \u201c\u2026Yoksa siz kitab\u0131n bir k\u0131sm\u0131na inan\u0131p bir k\u0131sm\u0131n\u0131 ink\u00e2r m\u0131 ediyorsunuz? Oysa i\u00e7inizden b\u00f6yle yapanlar\u0131n cezas\u0131 d\u00fcnya hayat\u0131nda peri\u015fanl\u0131ktan ba\u015fka bir\u015fey de\u011fildir. Onlar K\u0131yamet g\u00fcn\u00fc de en a\u011f\u0131r azaba \u00e7arp\u0131lacaklard\u0131r. Allah yapt\u0131klar\u0131n\u0131zdan habersiz de\u011fildir.\u201d(Bakara 85)<\/p>\n <\/p>\n [1]<\/a> C\u00fcrc\u00e2n\u00ee, et-Ta’rif\u00e2t, s. 9, 107, I51<\/p>\n [2]<\/a> M\u00fcfredat-sh:10<\/p>\n [3]<\/a> Muslim-Birr\/5 Hd. No: 2553<\/p>\n [4]<\/a> H.Ece- \u0130slam\u2019\u0131n Temel Kavramlar\u0131 sh : 217-219<\/p>\n [5]<\/a> H.Ece- \u0130slam\u2019\u0131n Temel Kavramlar\u0131 sh : 220<\/p>\n [6]<\/a> Buhar\u00ee, Tefsir, Bakara 3, Furkan 3, Edeb 20, Muharibin 20, Diyat 1, Tevhid 40, 46, M\u00fcslim, \u0130man 141, (3181, 3182), Tefsir, Furkan, Nesa\u00ee,\u00a0 Tahrim 4, (7, 89, 90); Ebu Davud, Talak 50, (2310)<\/p>\n [7]<\/a> \u00d6mer Nesefi\/Akaid-Bayrak Yay\u0131nc\u0131l\u0131k sh.53<\/p>\n [8]<\/a> \u0130brahim Canan, Kutub-i Sitte Terc\u00fcme ve \u015eerhi, Ak\u00e7a\u011f Yay\u0131nlar\u0131: 15\/35-36.<\/p>\n [9]<\/a> F. Razi, Tefsir-i Kebir, Mutaffifin 14. ayetin tefsiri<\/p>\n