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

1- De ki:(1) S\u0131\u011f\u0131n\u0131r\u0131m ben,(2) karanl\u0131\u011f\u0131 yar\u0131p sab\u00e2h\u0131 ortaya \u00e7\u0131karan Rabbe,(3)<\/strong>
\n2- Yaratt\u0131\u011f\u0131 \u015feylerin \u015ferrinden,(4)<\/strong>
\n3- Karanl\u0131\u011fa \u00e7\u00f6kt\u00fc\u011f\u00fc zaman gecenin \u015ferrinden,(5)<\/strong>
\n4- D\u00fc\u011f\u00fcmlere \u00fcf\u00fcren-kad\u0131nlar\u0131n \u015ferrinden,(6)<\/strong>
\n5- Ve hased etti\u011fi zaman, haset\u00e7inin \u015ferrinden.(7)<\/strong><\/p>\n

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

1. “Kul(de) ” kelimesi, vahiyden bir par\u00e7ad\u0131r. Rasulullah’\u0131n risalet mesaj\u0131ndan bir c\u00fczd\u00fcr. Bunun ilk muhatab\u0131 Rasulullah olsa da, her m\u00fcmin bu kelimenin muhatab\u0131d\u0131r.<\/p>\n

2. “S\u0131\u011f\u0131nma” fiilinde \u00fc\u00e7 unsur vard\u0131r. Birincisi, s\u0131\u011f\u0131nmak isteyen. \u0130kincisi, kendisine s\u0131\u011f\u0131n\u0131lacak ki\u015fi. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, kendisinden s\u0131\u011f\u0131n\u0131lacak \u015fey. “S\u0131\u011f\u0131nma”dan murad, korku nedeniyle bir \u015feyden korunmak i\u00e7in bir ba\u015fkas\u0131na dayanmak, onun himayesine girmek ve ona sar\u0131lmakt\u0131r. “S\u0131\u011f\u0131nan kimse” bir \u015feyden korktu\u011fu ve ona g\u00fc\u00e7 yetiremedi\u011fi i\u00e7in ba\u015fkas\u0131na s\u0131\u011f\u0131nma ihtiyac\u0131 hisseder. S\u0131\u011f\u0131nan kimse, s\u0131\u011f\u0131nd\u0131\u011f\u0131 ki\u015finin, korktu\u011fu \u015feye g\u00fc\u00e7 yetirdi\u011fine ve kendisini ondan koruyaca\u011f\u0131na inan\u0131r. S\u0131\u011f\u0131nman\u0131n bir \u00e7e\u015fidi de; tabiat kanunundan, maddi bir \u015feyden, \u015fah\u0131stan veya kuvvetten meydana gelmi\u015f bir \u015feye s\u0131\u011f\u0131nmakt\u0131r. Mesel\u00e2, d\u00fc\u015fman sald\u0131r\u0131s\u0131na kar\u015f\u0131 kaleye s\u0131\u011f\u0131nmak gibi. Veya kur\u015funa kar\u015f\u0131 hende\u011fe ya da bir duvar\u0131n arkas\u0131na s\u0131\u011f\u0131nmak gibi. Veya, g\u00fc\u00e7l\u00fc bir zalime kar\u015f\u0131 bir insana, bir millete ya da bir h\u00fck\u00fcmete s\u0131\u011f\u0131nmak gibi. Hatta g\u00fcne\u015fe kar\u015f\u0131 bir a\u011fa\u00e7 veya binan\u0131n g\u00f6lgesine s\u0131\u011f\u0131nmak gibi. Di\u011fer bir s\u0131\u011f\u0131nma \u00e7e\u015fidi de; her t\u00fcr tehlikeden, madd\u00ee, ahlak\u00ee veya ruhan\u00ee olan zararlardan, f\u0131trat \u00fcst\u00fc bir Z\u00e2t’a s\u0131\u011f\u0131nmakt\u0131r. O Z\u00e2t tabiat kanunlar\u0131n\u0131n da \u00fcst\u00fcnde hakim oldu\u011fu i\u00e7in, insan, his ve idrak\u0131 gere\u011fi ancak O’na s\u0131\u011f\u0131nma ihtiyac\u0131 duyar.
\nBu ikinci tip s\u0131\u011f\u0131nma, sadece Felak ve Nas surelerinde konu edilmemi\u015f, Kur’an ve S\u00fcnnette de nerede kendisinden bahsedilmi\u015fse orada kasdedilen de ayn\u0131 s\u0131\u011f\u0131nma \u00e7e\u015fidi olmu\u015ftur. Bu tip s\u0131\u011f\u0131nman\u0131n Allah’tan ba\u015fkas\u0131na olmamas\u0131 tevhid akidesinin gere\u011fidir. M\u00fc\u015frikler bu t\u00fcr s\u0131\u011f\u0131nmay\u0131 Allah’tan ba\u015fkas\u0131 i\u00e7in de yap\u0131yorlard\u0131. O d\u00f6nemde Allah’tan ba\u015fka, cin, tanr\u0131, ve tanr\u0131\u00e7aya da s\u0131\u011f\u0131n\u0131yorlard\u0131; bug\u00fcn de s\u0131\u011f\u0131nmaktad\u0131rlar. Maddeperest olanlar da maddi g\u00fc\u00e7lere ve vesilelere s\u0131\u011f\u0131n\u0131rlar. \u00c7\u00fcnk\u00fc onlar f\u0131trat \u00fcst\u00fc bir g\u00fcce inanmazlar. Ama, bir m\u00fcmin, afet ve belalar\u0131 defetmeye g\u00fcc\u00fc yetmiyorsa, onlara kar\u015f\u0131 ancak Allah’a r\u00fccu eder ve O’na s\u0131\u011f\u0131n\u0131r. Kur’an m\u00fc\u015frikler hakk\u0131nda \u015f\u00f6yle buyurmu\u015ftur: “Do\u011frusu insanlardan baz\u0131 erkekler, cinlerden baz\u0131 erkeklere s\u0131\u011f\u0131n\u0131rlard\u0131 da onlar\u0131n kibir ve azg\u0131nl\u0131klar\u0131n\u0131 art\u0131r\u0131rlard\u0131.” (Cin, 6) . Bunun a\u00e7\u0131klamas\u0131n\u0131 an: 7’de \u0130bni Abbas’\u0131n kavlini naklederek \u015fu \u015fekilde yapm\u0131\u015ft\u0131k: Arap m\u00fc\u015frikleri gece bir vadide konaklamaya mecbur kald\u0131klar\u0131nda \u015f\u00f6yle derlerdi: “Biz bu vadinin Rabb’ine (yani bu vadinin maliki ve hakimi olan cine) s\u0131\u011f\u0131n\u0131r\u0131z.” Bunun yan\u0131s\u0131ra Firavun hakk\u0131nda da \u015f\u00f6yle buyurulmu\u015ftur: (Hz. Musa’n\u0131n b\u00fcy\u00fck ayetlerini g\u00f6r\u00fcnce) Kendi g\u00fcc\u00fcne dayanarak kibirlendi.” (Zariyet, 39) . Kur’an Allah’a inananlar\u0131n tutumunu ise \u015f\u00f6yle beyan eder: “Bir \u015feyden korktu\u011funuzda, ister maddi, ister ahl\u00e2k\u00ee ve ruhan\u00ee olsun, bunlar\u0131n \u015ferrinden Allah’a s\u0131\u011f\u0131n\u0131n.” Mesela Hz. Meryem hakk\u0131nda \u015f\u00f6yle buyurulmu\u015ftur: Yaln\u0131zken, Allah’\u0131n mele\u011fi bir erkek \u015feklinde \u00e7\u0131kagelince (Meryem bu gelenin melek oldu\u011funu bilmiyordu) Meryem O’na \u015f\u00f6yle dedi: “E\u011fer Allah’tan korkuyorsan, senden, Rahman olan Allah’a s\u0131\u011f\u0131n\u0131r\u0131m.” (Meryem, 18) . Hz. Nuh Allah’a yersiz bir dua etti\u011finde Allah (c.c.) O’nu ikaz etmi\u015f ve Hz. Nuh da hemen \u015f\u00f6yle demi\u015fti: “Allah\u0131m, bilmedi\u011fim \u015feyi istemekten Sana s\u0131\u011f\u0131n\u0131r\u0131m.” (Hud, 47) . Hz. Musa \u0130srailo\u011fullar\u0131na bir inek kesmelerini emretti\u011finde Musa’ya \u015f\u00f6yle demi\u015flerdi: “Bize \u015faka m\u0131 yap\u0131yorsun? Bunun \u00fczerine Hz. Musa \u015f\u00f6yle cevap verdi: “Cahillikten Allah’a s\u0131\u011f\u0131n\u0131r\u0131m.” (Bakara, 67) .
\nAyn\u0131 konu sahih hadis kitaplar\u0131nda nakledilen Rasulullah’\u0131n dualar\u0131nda da mevcuttur. \u015eimdi bu dualara bakal\u0131m:
\nHz. Ai\u015fe’den Rasulullah’\u0131n yapt\u0131\u011f\u0131 dualarda \u015f\u00f6yle buyurdu\u011fu rivayet edilmi\u015ftir: “Allah’\u0131m i\u015fledi\u011fim ve i\u015flemedi\u011fim k\u00f6t\u00fcl\u00fcklerden sana s\u0131\u011f\u0131n\u0131r\u0131m. E\u011fer yapmad\u0131\u011f\u0131m bir i\u015ften, yapmad\u0131\u011f\u0131m i\u00e7in bir zarar geldiyse ondan da sana s\u0131\u011f\u0131n\u0131r\u0131m. Veya yapmamam gerekirken yapt\u0131\u011f\u0131m bir i\u015ften dolay\u0131 sana s\u0131\u011f\u0131n\u0131r\u0131m.” (M\u00fcslim) .
\n\u0130bn \u00d6mer’den Rasulullah’\u0131n dualar\u0131ndan birinin de \u015fu oldu\u011fu rivayet edilmi\u015ftir: “Allah’\u0131m sahip oldu\u011fum nimetlerden mahrum olmaktan sana s\u0131\u011f\u0131n\u0131r\u0131m. Bana nasip olan bu afiyetin yok olmas\u0131ndan sana s\u0131\u011f\u0131n\u0131r\u0131m. Ani gazab\u0131ndan ve ho\u015fnutsuzlu\u011fundan sana s\u0131\u011f\u0131n\u0131r\u0131m.” (M\u00fcslim) .
\nZeyd b. Erkam’dan Rasulullah’\u0131n \u015f\u00f6yle dua etti\u011fi rivayet edilmi\u015ftir: “Faydas\u0131z ilimden, korkusuz kalpten, doymayan nefisten ve kabul olmayan duadan sana s\u0131\u011f\u0131n\u0131r\u0131m.” (M\u00fcslim) .
\nEbu Hureyre’den, Rasulullah’\u0131n \u015f\u00f6yle buyurdu\u011fu rivayet edilmi\u015ftir: “Allah’\u0131m geceyi kendisi ile ge\u00e7irmenin en k\u00f6t\u00fc \u015fey oldu\u011fu a\u00e7l\u0131ktan sana s\u0131\u011f\u0131n\u0131r\u0131m. H\u0131yanetten de sana s\u0131\u011f\u0131n\u0131r\u0131m, \u00e7\u00fcnk\u00fc o \u00e7irkin bir \u015feydir.” (Ebu Davud) .
\nEnes’den Rasulullah’\u0131n \u015f\u00f6yle buyurdu\u011fu rivayet edilmi\u015ftir: “Allah’\u0131m, sedef, delilik, c\u00fczzam ve bu gibi di\u011fer hastal\u0131klardan sana s\u0131\u011f\u0131n\u0131r\u0131m. (Ebu Davud) .
\nKutbe b. Malik’ten Rasulullah’\u0131n \u015f\u00f6yle dua etti\u011fi rivayet edilmi\u015ftir: “Allah’\u0131m k\u00f6t\u00fc ahlak, k\u00f6t\u00fc amel ve k\u00f6t\u00fc heveslerden sana s\u0131\u011f\u0131n\u0131r\u0131m.” (Tirmizi) .
\nHz. Ai\u015fe’den, Rasulullah’\u0131n \u015f\u00f6yle buyurdu\u011fu rivayet edilmi\u015ftir: “Allah’\u0131m, ate\u015fin fitnesinden, zenginlik ve fakirli\u011fin \u015ferrinden sana s\u0131\u011f\u0131n\u0131r\u0131m.”
\n\u015e\u00e2kal b. Humeyd, Rasulullah’a \u015f\u00f6yle s\u00f6ylemi\u015ftir: “Ya Rasulallah bana bir dua \u00f6\u011fret.” Rasulullah buyurdu: “\u015e\u00f6yle de: Kula\u011f\u0131n \u015ferrinden, g\u00f6z\u00fcn \u015ferrinden, dilin \u015ferrinden, kalbin \u015ferrinden ve \u015fehvetin \u015ferrinden sana s\u0131\u011f\u0131n\u0131r\u0131m.” (Tirmizi, Ebu Davud) .
\nEnes, b. Malik Rasulullah’dan \u015f\u00f6yle rivayet etmi\u015ftir: “Allah\u0131m, acizlikten, tembellikten, korkakl\u0131ktan, ya\u015fl\u0131l\u0131ktan, cimrilikten, kabir azab\u0131ndan, hayat ve \u00f6l\u00fcm fitnesinden (M\u00fcslim’in bir rivayetinde \u015fu ilave de vard\u0131r.) Bor\u00e7 y\u00fck\u00fcnden ve ba\u015fkalar\u0131n\u0131n bana galip gelmesinden sana s\u0131\u011f\u0131n\u0131r\u0131m.” (Buhari ve M\u00fcslim) .
\nHavle b. Mukim Es-S\u00fclem\u00ee, Rasulullah’tan \u015f\u00f6yle rivayet etmi\u015ftir: “Bir kimse bir yerde kamp kurarken, -ben mahlukun \u015ferrinden Allah’a eksiksiz kelimeleri ile s\u0131\u011f\u0131n\u0131yorum- derse, o kamp\u0131 terkedene kadar hi\u00e7bir \u015fey ona zarar veremez.” (M\u00fcslim) .
\nRasulullah’\u0131n baz\u0131 dualar\u0131n\u0131 \u00f6rnek olarak naklettik. Bu rivayetlerden a\u00e7\u0131k\u00e7a anla\u015f\u0131l\u0131yor ki m\u00fcmin, her tehlike ve \u015ferre kar\u015f\u0131 sadece Allah’a s\u0131\u011f\u0131nmal\u0131d\u0131r. Allah’tan m\u00fcsta\u011fni olmak ve g\u00f6nl\u00fcn\u00fc ba\u015fkas\u0131na ba\u011f\u0131\u015flamak m\u00fcmine yak\u0131\u015fmaz.<\/p>\n

3. Burada “Rabb’\u00fcl Felak” kullan\u0131lm\u0131\u015ft\u0131r. “Felak”\u0131n as\u0131l manas\u0131 “y\u0131rtmak”t\u0131r. \u00c7o\u011funluk m\u00fcfessirlere g\u00f6re bundan murad, sabah\u0131n karanl\u0131klar\u0131 y\u0131rtarak do\u011fmas\u0131d\u0131r. Arap\u00e7a’da “felak’\u00fcs subh” g\u00fcn\u00fcn do\u011fmas\u0131n\u0131 ifade etmek i\u00e7in kullan\u0131l\u0131r. Kur’an’da Allah (c.c.) i\u00e7in “Falik’ul Esbah” yani ‘gece karanl\u0131\u011f\u0131n\u0131 y\u0131rtarak sabah\u0131 getiren’ denilmi\u015ftir.(Enam, 96) .
\n“Felak”\u0131n ikinci manas\u0131 olarak “halak” (do\u011fmak) da s\u00f6ylenmi\u015ftir. \u00c7\u00fcnk\u00fc, d\u00fcnyada her\u015fey meydana gelirken i\u00e7inde bulundu\u011fu ortam\u0131 y\u0131rtarak \u00e7\u0131kar. S\u00f6zgelimi b\u00fct\u00fcn su kaynaklar\u0131 da\u011flar\u0131 veya topra\u011f\u0131 y\u0131rtarak a\u00e7\u0131\u011fa \u00e7\u0131kar. G\u00fcnd\u00fcz, geceyi y\u0131rtarak meydana gelir. Ya\u011fmur damlalar\u0131 bulutlar\u0131 y\u0131rtarak yere inerler. Hayvanlar ana rahminden veya yumurtadan ayn\u0131 \u015fekilde \u00e7\u0131karlar. Has\u0131l\u0131 b\u00fct\u00fcn varl\u0131klar bir nevi in\u015fikak ile yokluktan varl\u0131\u011fa ge\u00e7erler. Hatta yery\u00fcz\u00fc ve g\u00f6kler b\u00fcy\u00fck bir patlama sonucu meydana ayr\u0131 ayr\u0131 gelmi\u015flerdir: “…g\u00f6klerle yer biti\u015fikti, biz onlar\u0131 ay\u0131rd\u0131k.” (Enbiya, 30) Yani “Felaka” b\u00fct\u00fcn varl\u0131klar i\u00e7in ge\u00e7erli genel bir kavramd\u0131r. Konumuz olan ayeti e\u011fer birinci anlama g\u00f6re de\u011ferlendirirsek anlam\u0131 \u015f\u00f6yle olur: “Ben, sabah\u0131 getirene s\u0131\u011f\u0131n\u0131r\u0131m.” E\u011fer di\u011fer anlam\u0131 esas al\u0131rsak o zaman anlam\u0131 \u015f\u00f6yle olur: ” B\u00fct\u00fcn canl\u0131lar\u0131n Rabb’ine sa\u011f\u0131n\u0131r\u0131m” Burada Allah’\u0131n zat isminin yerine s\u0131fat ismi olan Rabb’in kullan\u0131lmas\u0131n\u0131n nedeni; Rabb, yani “terbiye eden”, “yeti\u015ftiren” s\u0131fat\u0131n\u0131n s\u0131\u011f\u0131nmak olay\u0131na daha \u00e7ok uygun d\u00fc\u015fmesidir. “Rabb’\u00fcl Felak”tan murad\u0131, “Sabah\u0131 meydana getiren Rabb” olarak kabul edersek ayetin anlam\u0131 \u015f\u00f6yle olur: “Gece karanl\u0131\u011f\u0131ndan g\u00fcnd\u00fcz\u00fcn ayd\u0131nl\u0131\u011f\u0131na \u00e7\u0131karan Rabb’a s\u0131\u011f\u0131n\u0131r\u0131m. O Rabb gece afetinden \u00e7\u0131kararak g\u00fcnd\u00fcz\u00fcn afiyetine erdirmi\u015ftir.” “Rabb’\u00fcl Felak”tan murad\u0131, “Rabb’ul Halak” olarak kabul edersek, o zaman ayetin manas\u0131 \u015f\u00f6yle olur: “B\u00fct\u00fcn varl\u0131klar\u0131n sahibine s\u0131\u011f\u0131n\u0131r\u0131m ki, varl\u0131klar\u0131n \u015ferrinden korusun.”<\/p>\n

4. Di\u011fer bir ifadeyle “b\u00fct\u00fcn varl\u0131klar\u0131n \u015ferrinden O’na s\u0131\u011f\u0131n\u0131r\u0131m.” Bu c\u00fcmledeki baz\u0131 noktalara dikkat etmelidir:
\nBirincisi, burada “\u015ferr”in nisbeti Allah’a de\u011fil, yaratt\u0131\u011f\u0131 mahlukata yap\u0131lm\u0131\u015ft\u0131r. “Ben Allah’\u0131n yaratt\u0131\u011f\u0131 \u015ferden O’na s\u0131\u011f\u0131nd\u0131m” denmemi\u015ftir. \u015e\u00f6yle denmi\u015ftir: “Yarat\u0131klar\u0131n \u015ferrinden Allah’a s\u0131\u011f\u0131n\u0131r\u0131m.” Buradan anla\u015f\u0131l\u0131yor ki Allah (c.c.) hi\u00e7bir mahluku \u015fer i\u00e7in yaratmam\u0131\u015ft\u0131r. Asl\u0131nda O’nun (c.c) i\u015fi hay\u0131r ve sulhe dayan\u0131r. Fakat mahlukat\u0131n i\u00e7inde baz\u0131lar\u0131na, yarat\u0131l\u0131\u015f hikmeti tamamlans\u0131n diye baz\u0131 \u00f6zellikler de verilmi\u015ftir. Bu nedenle baz\u0131 mahlukattan pek \u00e7ok \u015fer meydana gelir.
\n\u0130kincisi; asl\u0131nda ayetteki bu ifadeyle yetinilip, sonraki ayette belli mahlukat\u0131n \u015ferri zikredilmeseydi bile, mahlukat\u0131n \u015ferri konusunda bu ayet yeterli olurdu. Ama bu genel a\u00e7\u0131klamadan sonra baz\u0131 mahlukun \u015ferri ayr\u0131ca zikredilmi\u015ftir. Bunun nedeni, zikredilen \u015feylerden Allah’a s\u0131\u011f\u0131nmaya, di\u011fer \u015ferlerden s\u0131\u011f\u0131nmaktan daha \u00e7ok ihtiya\u00e7 olmas\u0131d\u0131r.
\n\u00dc\u00e7\u00fcnc\u00fcs\u00fc; mahlukat\u0131n \u015ferrine kar\u015f\u0131 s\u0131\u011f\u0131nman\u0131n en etkili yolu, onlar\u0131 yaratana s\u0131\u011f\u0131nmakt\u0131r. \u00c7\u00fcnk\u00fc Allah, her hal\u00fckarda mahlukat\u0131 \u00fczerinde galiptir ve bizim bilmedi\u011fimiz \u015ferleri bilir. Dolay\u0131s\u0131yla Allah’a s\u0131\u011f\u0131nma \u00f6yle bir y\u00fcce Hakime s\u0131\u011f\u0131nmakt\u0131r ki, O’na kar\u015f\u0131 hi\u00e7bir \u015feyin g\u00fcc\u00fc yetmez.
\nO’na (c.c) s\u0131\u011f\u0131nmakla mahlukunun bildi\u011fimiz ve bilmedi\u011fimiz her t\u00fcrl\u00fc \u015ferrinden de O’na s\u0131\u011f\u0131nm\u0131\u015f oluruz. Ayr\u0131ca, sadece bu d\u00fcnyan\u0131n de\u011fil ahiretin \u015ferrinden de O’na s\u0131\u011f\u0131nm\u0131\u015f oluruz.
\nD\u00f6rd\u00fcnc\u00fcs\u00fc; “\u015fer” kelimesi zarar, noksan, eziyet ve keder i\u00e7in de kullan\u0131l\u0131r. Bunlara sebep olarak hastal\u0131k, a\u00e7l\u0131k, sava\u015fta yara almak, ate\u015fte yanmak, akrebin \u0131s\u0131rmas\u0131 veya evlad\u0131n \u00f6lmesinden dolay\u0131 \u00fcz\u00fclmek gibi \u015ferleri birinci kategoride zikredebiliriz. \u00c7\u00fcnk\u00fc bunlar eziyet meydana getirirler. Buna kar\u015f\u0131l\u0131k k\u00fcf\u00fcr, \u015firk, her t\u00fcrl\u00fc g\u00fcnah ve zul\u00fcm ise ikinci kategoride \u015ferlerdir. Bunlar da asl\u0131nda zarar ve noksanl\u0131k ihtiva ederler, ama birinci kategoridekiler gibi eziyet vermezler. Hatta baz\u0131 zamanlar bunlardan lezzet ve fayda bile elde edilebilir. H\u00e2s\u0131l\u0131 \u015ferre kar\u015f\u0131 Allah’a s\u0131\u011f\u0131nmak bu iki t\u00fcr \u015ferri de kapsar.<\/p>\n

5. Genel olarak mahlukat\u0131n \u015ferrinden Allah’a s\u0131\u011f\u0131nman\u0131n zikredilmesinden sonra, baz\u0131 \u00f6zel \u015feylerden s\u0131\u011f\u0131nma ayr\u0131ca telkin edilmi\u015ftir. Ayette “\u011e\u00e2s\u0131k\u0131n iza vekab” ifadesi kullan\u0131lm\u0131\u015ft\u0131r. “\u011e\u00e2s\u0131k”\u0131n l\u00fcgat manas\u0131 “karanl\u0131k”t\u0131r. Mesela Kur’an’\u0131 Kerim’de bir yerde \u015f\u00f6yle buyurulmu\u015ftur: “G\u00fcne\u015fin kaymas\u0131ndan, gecenin kararmas\u0131na (gaseke’l leyl..) ” (\u0130sra, 78) “Vekab”\u0131n manas\u0131 ise dahil olmak ve kaplamakt\u0131r. Gece karanl\u0131\u011f\u0131n\u0131n \u015ferrinden Allah’a s\u0131\u011f\u0131nmak \u00f6zellikle telkin edilmi\u015ftir. \u00c7\u00fcnk\u00fc su\u00e7lar \u00e7o\u011funlukla gece karanl\u0131\u011f\u0131nda i\u015flenir. Eziyet verici ve zehirli hayvanlar da gece ortaya \u00e7\u0131karlar. Bu sure nazil oldu\u011funda Arabistan’da, anar\u015fi ve korku nedeniyle gece karanl\u0131\u011f\u0131 \u00e7ok korkun\u00e7 bir \u015feydi. \u00c7\u00fcnk\u00fc \u00e7eteler karanl\u0131kta ortaya \u00e7\u0131kar ve yerle\u015fim merkezlerini talan ederlerdi. Rasulullah’\u0131n hayat\u0131na son vermek isteyenler de katilin kim oldu\u011fu bilinmesin diye bu cinayeti gece karanl\u0131\u011f\u0131nda yapmay\u0131 planl\u0131yorlard\u0131. Onun i\u00e7in, \u00f6zellikle gece ortaya \u00e7\u0131kan b\u00fct\u00fcn afet ve \u015ferlerden Allah’a s\u0131\u011f\u0131n\u0131lmas\u0131 telkin edilmi\u015ftir. Burada gece karanl\u0131\u011f\u0131n\u0131n \u015ferrinden, fecri getiren Allah’a s\u0131\u011f\u0131n\u0131lmas\u0131ndaki incelik kimsenin g\u00f6z\u00fcnden ka\u00e7maz.
\nBu ayetin tefsirinde bir teredd\u00fct vard\u0131r. Hz. Ai\u015fe’nin rivayet etti\u011fi m\u00fcteaddit sahih hadislerde \u015f\u00f6yle nakledilmi\u015ftir: “Gece g\u00f6kte Ay \u00e7\u0131km\u0131\u015ft\u0131. Rasulullah elimi tutarak Ay’\u0131 i\u015faret etti. Buyurdu ki: “Allah’a s\u0131\u011f\u0131n\u0131n-“G\u00e2sik\u0131n iza vekab- budur.” (Ahmed, Tirmizi, Nesei, \u0130bn Cerir, \u0130bn M\u00fcnzir, Hakim, \u0130bn Merduye.) Bu hadisin tevili baz\u0131lar\u0131na g\u00f6re “iza vekab”\u0131n anlam\u0131n\u0131n “iza hasefe” olarak anla\u015f\u0131lmas\u0131 iledir. Yani Ay’\u0131n tutulmas\u0131 olarak anla\u015f\u0131labilir. Fakat hi\u00e7bir rivayette, Rasulullah aya i\u015faret etti\u011finde ay\u0131n tutulmu\u015f oldu\u011funa dair bir kay\u0131t yoktur. Ayr\u0131ca arap\u00e7ada “iza vekab” yerine hi\u00e7bir zaman “iza hasefe” kullan\u0131lmaz.
\nBana g\u00f6re bu hadisin sahih tevili \u015f\u00f6yledir: Ay ancak gece \u00e7\u0131kar. G\u00fcnd\u00fcz de g\u00f6kte oldu\u011fu halde g\u00f6r\u00fcnmez. Bunun i\u00e7in Rasulullah’\u0131n s\u00f6z\u00fcn\u00fcn anlam\u0131 “Onun (Ay’\u0131n) \u00e7\u0131kt\u0131\u011f\u0131 zamandan, yani gece karanl\u0131\u011f\u0131ndan Allah’a s\u0131\u011f\u0131n\u0131n” \u015feklindedir. \u00c7\u00fcnk\u00fc Ay’\u0131n ayd\u0131nl\u0131\u011f\u0131 sald\u0131rganlara kar\u015f\u0131 direnen kimseye \u00e7ok fazla yararl\u0131 olmaz. Su\u00e7 i\u015flemeyi hedef alanlara daha \u00e7ok yararl\u0131 olur. Rasulullah konu ile ilgili olarak bir hadisinde \u015f\u00f6yle buyurmu\u015ftur: “G\u00fcne\u015f batt\u0131ktan sonra \u015feytanlar her tarafa yay\u0131l\u0131r. Dolay\u0131s\u0131yla karanl\u0131k bitinceye kadar \u00e7ocuklar\u0131n\u0131z\u0131 eve toplay\u0131n. Hayvanlar\u0131n\u0131z\u0131 kapat\u0131n.”<\/p>\n

6. Burada “neff\u00e2s\u00e2ti fi’l ukad” ifadesi kullan\u0131lm\u0131\u015ft\u0131r. “Ukad” ukdenin \u00e7o\u011fuludur. Anlam\u0131 d\u00fc\u011f\u00fcmd\u00fcr. Bir ipi d\u00fc\u011f\u00fcmlemekte oldu\u011fu gibi. “Nefese”nin anlam\u0131 \u00fcflemektir. Nefese’nin \u00e7o\u011fulu “neff\u00e2se”dir. Bunu “all\u00e2me” kal\u0131b\u0131nda anlarsak anlam\u0131 “\u00e7ok \u00fcfleyen erkek” olur. E\u011fer bu kelimeyi m\u00fcennes (di\u015fi) sigada anlarsak o zaman “\u00e7ok \u00fcfleyen kad\u0131nlar” olur. Nefese’nin \u00e7o\u011fulu “n\u00fcfus ve cemaatler” de olabilir. \u00c7\u00fcnk\u00fc Arap\u00e7a’da n\u00fcfus ve cemaat kelimesinin ikisi de m\u00fcennestir. D\u00fc\u011f\u00fcme \u00fcflemek kelimesi pek\u00e7ok m\u00fcfessire g\u00f6re sihir i\u00e7in kullan\u0131l\u0131r. \u00c7\u00fcnk\u00fc sihirbazlar, bir iple d\u00fc\u011f\u00fcm atarak ona \u00fcflerler. Bu ayetin anlam\u0131 “sihirbazlar\u0131n \u015ferrine kar\u015f\u0131 fecri getiren Rabb’e s\u0131\u011f\u0131n\u0131r\u0131m.” \u015feklindedir. Ayetin bu anlam\u0131n\u0131 \u015fu rivayet de teyid eder: Rasulullah’a sihir yap\u0131ld\u0131\u011f\u0131nda Cebrail (a.s) gelerek Muavezeteyn’i okumas\u0131n\u0131 tavsiye etmi\u015fti. Muavezeteyn’de bir tek bu c\u00fcmle sihirle ilgilidir. Ebu M\u00fcslim, \u0130sfahani ve Zemah\u015feri “Neffas\u00e2ti fi’l ukad”\u0131 ba\u015fka bir anlamda a\u00e7\u0131klam\u0131\u015flard\u0131r. Onlara g\u00f6re ayetten murad kad\u0131nlar\u0131n kurnazl\u0131\u011f\u0131 ve hileleridir. Onlar erkeklerin azim, irade ve d\u00fc\u015f\u00fcncelerine etki ederler. Bu etki ayette sihire benzetilmi\u015ftir. \u00c7\u00fcnk\u00fc kad\u0131na a\u015f\u0131k olan bir insan\u0131n hali b\u00fcy\u00fclenmi\u015f gibidir. Bu tefsir ger\u00e7ekten ilgin\u00e7tir. Ama seleften gelen kabul g\u00f6rm\u00fc\u015f tefsire ters d\u00fc\u015fmektedir. Giri\u015fte a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z bu surelerin nazil oldu\u011fu \u015fartlarla da mutabakat sa\u011flanmaz.
\nSihir hakk\u0131nda \u015fu bilinmelidir; Birisini sihirle etki alt\u0131na almak i\u00e7in \u015feytandan ve y\u0131ld\u0131zlardan yard\u0131m istenir. Kur’an bu nedenle sihiri k\u00fcf\u00fcr saym\u0131\u015ft\u0131r. “S\u00fcleyman k\u00fcfre gitmedi, fakat o \u015feytanlar k\u00fcfre gittiler, o insanlar sihir \u00f6\u011fretiyorlar..” (Bakara, 102) Yap\u0131lan sihirde \u015firk olmasa ve k\u00fcf\u00fcr kelimesi bulunmasa da sihir haramd\u0131r. Rasulullah onu, yedi b\u00fcy\u00fck g\u00fcnahtan biri saym\u0131\u015ft\u0131r. Bu yedi g\u00fcnah insan\u0131n ahiretini mahveden g\u00fcnahlard\u0131r. Buhari ve M\u00fcslim’den, Rasulullah’\u0131n \u015f\u00f6yle dedi\u011fi Ebu Hureyre’den rivayet edilmi\u015ftir: “Mahveden yedi \u015feyden sak\u0131n\u0131n. Ashab sormu\u015f: Ya Rasulallah onlar nedir? Rasulullah \u015f\u00f6yle buyurmu\u015ftur: “Allah’a \u015firk ko\u015fmak, sihir yapmak, haks\u0131z yere adam \u00f6ld\u00fcrmek, faiz yemek, yetimin mal\u0131n\u0131 yemek, cihadda d\u00fc\u015fmandan ka\u00e7mak, iffetli bir m\u00fcmin kad\u0131na zina iftiras\u0131 atmak.”<\/p>\n

7. “Hased”in anlam\u0131 bir \u015fahs\u0131n Allah’\u0131n verdi\u011fi bir nimet ya da faziletin ba\u015fkas\u0131nda da bulunmas\u0131ndan ho\u015flanmamas\u0131d\u0131r. Veya o nimetlerin ondan al\u0131n\u0131p kendisine verilmesini ve e\u011fer kendisine verilmediyse ba\u015fkas\u0131na da verilmemesini istemesidir. Hased edenin \u015ferrinden Allah’a s\u0131\u011f\u0131nman\u0131n manas\u0131; hased eden ki\u015finin ba\u015fkalar\u0131nda bulunan iyili\u011fi, s\u00f6z ve fiili ile yoketmeye \u00e7al\u0131\u015fmas\u0131ndan Allah’a s\u0131\u011f\u0131nmakt\u0131r. Hased eden ki\u015fi bu tutumu fiile ge\u00e7irmedi\u011fi m\u00fcddet\u00e7e, bundan Allah’a s\u0131\u011f\u0131nmaya ihtiya\u00e7 duyulmaz. \u00c7\u00fcnk\u00fc kalbinde ne oldu\u011fu bilinemez. Ama hased fiile d\u00f6k\u00fcld\u00fc\u011f\u00fcnde ilk i\u015f Allah’a s\u0131\u011f\u0131nmak olur. Ayr\u0131ca hased edenin \u015ferrinden s\u0131\u011f\u0131nmak i\u00e7in baz\u0131 tedbirler de al\u0131n\u0131r. Bunlardan birisi, insan\u0131n Allah’a tevekk\u00fcl etmesi ve Allah’\u0131n izni olmadan hi\u00e7kimsenin zarar veremeyece\u011fine inanmas\u0131d\u0131r. \u0130kincisi, hased edenin yapt\u0131\u011f\u0131na sabretmesi ve sab\u0131rs\u0131z davranarak onun seviyesine inmemesidir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, hased eden Allah’tan korkmasa, halktan utanmasa ve hatta \u00e7ok terbiyesiz davran\u0131\u015fta bulunsa da, hased edilenin takvay\u0131 elden b\u0131rakmamas\u0131d\u0131r. D\u00f6rd\u00fcnc\u00fcs\u00fc, kalbinde hased edilene pek yer vermemesi ve fazla d\u00fc\u015f\u00fcnmemesidir. Onu fazla d\u00fc\u015f\u00fcnmek, ona ma\u011flup olman\u0131n ba\u015flang\u0131c\u0131 olur. Be\u015fincisi, hased edene kar\u015f\u0131 k\u00f6t\u00fc muamele yap\u0131lmamas\u0131d\u0131r. \u0130mkan varsa ona iyilik ve ihsanda bulunmal\u0131d\u0131r. Hased edenin kendisine ne gibi k\u00f6t\u00fcl\u00fckler d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcne ald\u0131rmamal\u0131d\u0131r. Alt\u0131nc\u0131s\u0131, hasede u\u011frayan\u0131n tevhid akidesine sebat g\u00f6stermesidir. \u00c7\u00fcnk\u00fc bir insan\u0131n kalbinde tevhid k\u00f6kle\u015fmi\u015fse, o hi\u00e7bir zaman, hi\u00e7 kimseden korkmaz.<\/p>\n

FELAK SURES\u0130N\u0130N SONU<\/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. 1- De ki:(1) S\u0131\u011f\u0131n\u0131r\u0131m ben,(2) karanl\u0131\u011f\u0131 yar\u0131p sab\u00e2h\u0131 ortaya \u00e7\u0131karan Rabbe,(3) 2- Yaratt\u0131\u011f\u0131 \u015feylerin \u015ferrinden,(4) 3- Karanl\u0131\u011fa \u00e7\u00f6kt\u00fc\u011f\u00fc zaman gecenin \u015ferrinden,(5) 4- D\u00fc\u011f\u00fcmlere \u00fcf\u00fcren-kad\u0131nlar\u0131n \u015ferrinden,(6) 5- […]<\/p>\n","protected":false},"author":13,"featured_media":32273,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"yoast_head":"\n