{"id":386,"date":"2020-04-06T15:28:45","date_gmt":"2020-04-06T15:28:45","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=386"},"modified":"2020-04-06T15:28:45","modified_gmt":"2020-04-06T15:28:45","slug":"islamda-nazarin-yeri","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/islamda-nazarin-yeri\/","title":{"rendered":"\u0130sl\u00e2m’da Nazar\u0131n Yeri"},"content":{"rendered":"

Soru: <\/strong><\/span>Nazar de\u011fme olay\u0131n\u0131n halk aras\u0131nda \u00e7ok yayg\u0131n oldu\u011fu malumunuzdur. Her hangi bir durumla ilgili bir olumsuzluk meydana geldi\u011finde hemen \u201cbuna nazar de\u011fdi\u201d gibi s\u00f6zler edilebiliyor. Ayr\u0131ca nazar de\u011fmesi durumunda bir tak\u0131m hocalara gidip okunuyorlar. Nazar de\u011fmesi diye bir \u015fey \u0130slam\u2019da var m\u0131d\u0131r? \u0130zah eder misiniz?<\/p><\/blockquote>\n

Cevap: <\/strong><\/span>Allah Te\u00e2l\u00e2 mevcud\u00e2t\u0131 belli kanunlar ve esaslar \u00fczerine yaratm\u0131\u015ft\u0131r. K\u00e2inatta meydana gelen \u015feyler varl\u0131klar\u0131n birbiriyle olan irtibat\u0131 ve alakas\u0131 m\u00fcvazenesinde tahakkuk etmektedir. Hadiselerin vuku bulmas\u0131nda her ne kadar bu irtibatlar\u0131n bir y\u00f6nden tesiri bulunmaktaysa da i\u015fin asl\u0131na bak\u0131ld\u0131\u011f\u0131nda her \u015feyi meydana getirenin Allah Te\u00e2l\u00e2 oldu\u011fu g\u00f6r\u00fclecektir. Her ne kadar yarat\u0131p meydana getirmesinde b\u00f6yle bir intizama muhta\u00e7 oldu\u011fu asla s\u00f6ylenemezse de k\u00e2inatta deveran eden mahut d\u00fczenin \u201cadetullah\u201d gere\u011fi oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.[1]<\/a><\/p>\n

Nazar de\u011fmesi \u015feklinde tabir edilen olay\u0131n nakl\u00ee boyutuna gelince: Ulema nazar\u0131 her \u015feyden \u00f6nce Kur\u2019an-\u0131 Kerimle desteklemektedir. Mesela, Yusuf s\u00fcresinde anlat\u0131lan Yakup (Aleyhisselam)\u2019un M\u0131s\u0131r\u2019a giden o\u011fullar\u0131ndan topyek\u00fbn bir kap\u0131dan de\u011fil farkl\u0131 farkl\u0131 kap\u0131lardan girmelerini istemesi[2]<\/a> \u0130bn Abbas, Katade, Dahhak gibi m\u00fcfessirler taraf\u0131ndan \u201conlara de\u011fecek nazardan korkmas\u0131 sebebiyle bunu s\u00f6ylemi\u015ftir\u201d \u015feklinde tefsir edilmi\u015ftir.[3]<\/a> \u0130bn Abbas (Rad\u0131yallahu Anh)\u2019a g\u00f6re Yakub (Aleyhisselam)\u2019un bu s\u00f6z\u00fc s\u00f6ylemesinin sebebi on bir karde\u015fin sadece bir adam\u0131n \u00e7ocu\u011fu olmas\u0131 sebebiyle onlara de\u011fecek olan her hangi bir nazardan korunmalar\u0131 gayesiyledir.[4]<\/a> Ayr\u0131ca g\u00fczel ve kuvvetli olmalar\u0131 da ayr\u0131 bir nazar sebebi olarak say\u0131lmaktad\u0131r Bu da nazar\u0131n ta o d\u00f6nemde mevcut olan bir ger\u00e7ek oldu\u011funu b\u00fct\u00fcn boyutlar\u0131yla resmetmektedir. Her ne kadar bu konuda Mu\u2019tezile\u2019den[5]<\/a> Ebu Ali el-C\u00fcbb\u00e2\u00ee<\/strong> gibileri dendene yapmaktaysalar da nazar\u0131n sabit ve hak bir i\u015f oldu\u011fu \u00fcmmetin b\u00fct\u00fcn \u00e2limlerince m\u00fcsellem kabul edilmi\u015ftir.[6]<\/a><\/p>\n

Ayn\u0131 \u015fekilde Kehf s\u00fcresinin 39. Ayet-i kerimesi sadedinde nakledilen rivayetler de \u0130slam\u2019da nazar\u0131n mevcudiyetini g\u00f6stermektedir.[7]<\/a> Bu ayet-i kerimede iki karde\u015fin k\u0131ssas\u0131 hik\u00e2ye edilirken birinin di\u011ferine \u201cSen ba\u011f\u0131na girdi\u011fin zaman (i\u015fte b\u00fct\u00fcn bu g\u00fczellikler) Allah\u2019\u0131n diledi\u011fidir. Kuvvet ancak Allah iledir\u201d deseydin ya\u201d[8]<\/strong><\/a><\/em> \u015feklinde s\u00f6yledi\u011fi s\u00f6z nakledilmektedir. Kalem s\u00fcresinde yer alan \u201cMuhakkak ki o k\u00e2fir olmu\u015f kimseler zikri (Kur\u2019an\u2019\u0131) duyduklar\u0131 zaman elbette g\u00f6zleriyle seni kayd\u0131rmalar\u0131na pek yak\u0131n olmu\u015flard\u0131\u201d[9]<\/strong><\/a><\/em> \u015feklindeki ayet-i kerime de \u0130slam\u2019da nazar\u0131n varl\u0131\u011f\u0131na delil say\u0131lmaktad\u0131r.[10]<\/a> Bu ayet-i kerimenin tefsirini yapan bir tak\u0131m m\u00fcfessirler M\u00fc\u015friklerin Efendimiz (Aleyhissalat\u00fc vesselam)\u2019i g\u00f6z de\u011fdirerek helak etmeye y\u00f6nelik bir tak\u0131m form\u00fcllere ve m\u00fccerreb hadiselere ba\u015fvurdu\u011funu aktarmaktad\u0131rlar.[11]<\/a> Bunun i\u00e7indir ki bir k\u0131s\u0131m \u00e2limler bu ayet-i kerimenin k\u0131raat edilmesinin nazar\u0131n zarar\u0131n\u0131 def edece\u011fini belirterek bu ayetin g\u00f6z de\u011fmesi olay\u0131n\u0131n hak oldu\u011funu ortaya koymakta as\u0131l oldu\u011funu s\u00f6ylemi\u015flerdir.[12]<\/a><\/p>\n

Herhangi bir \u015feye duyulan hayranl\u0131k sebebiyle nazar\u0131n tahakkuk edece\u011fine dair hadis mahiyetinde rivayetler de mevcuttur. Bu rivayetler c\u00fcmlesinden olarak \u201cG\u00f6z de\u011fmesi hakt\u0131r,\u201d<\/em> [13]<\/a> \u201cDeveyi kazana insan\u0131 mezara sokar\u201d<\/em>[14]<\/a>\u015feklindeki rivayetlerin tamam\u0131 nazar\u0131n varl\u0131\u011f\u0131na delalet etmektedir. Nazarla ilgili \u0130mam Malik\u2019in Muvatta\u2019\u0131nda yer alan bir rivayet de \u015f\u00f6yledir: Muhammed b. Eb\u00ee Umame b. Sehl b. Huneyf babas\u0131n\u0131n \u015f\u00f6yle dedi\u011fini i\u015fitmi\u015ftir: Babam Sehl, (Cuhfe yak\u0131nlar\u0131nda bir mevki olan) Harrar\u2019da gus\u00fcl ald\u0131. \u00dczerindeki c\u00fcbbeyi \u00e7\u0131kard\u0131. Amir b. Rebia\u2019da (babama) bak\u0131yordu. Babam Sehl, beyaz ve cildi g\u00fczel olan birisiydi. Bunun \u00fczerine Amir b. Reb\u00eea\u2019n\u0131n \u201cBu g\u00fcn gibi bir g\u00fcn ve b\u00f6yle p\u00fcr\u00fczs\u00fcz bir cilt g\u00f6rmedim\u201d demesiyle Sehl oldu\u011fu yere bayg\u0131n d\u00fc\u015ft\u00fc. Ve bitkinli\u011fi gittik\u00e7e artt\u0131. Resulullah (Sallallahu Aleyhi ve Sellem)\u2019a \u201cSehl bayg\u0131n d\u00fc\u015ft\u00fc. Ve sana gelemiyor\u201d denilerek haber verilince Allah Resul\u00fc onun bulundu\u011fu yere geldi. Sehl ona olan bitenleri anlat\u0131nca Allah Resul\u00fc \u015f\u00f6yle buyurdular: \u201cHangi \u015fey \u00fczerine sizden biriniz karde\u015fini \u00f6ld\u00fcr\u00fcyor. \u201cAllah m\u00fcbarek k\u0131ls\u0131n\u201d deseydin ya!\u201d[15]<\/a> Hadise mahiyetindeki bu rivayet nazarla ilgili varit olmu\u015f kavl\u00ee rivayetleri de tasdik eder mahiyettedir. Zira bu rivayette de nazar\u0131n \u00f6ld\u00fcrmeye dahi varan tesiri g\u00f6r\u00fclmektedir.[16]<\/a><\/p>\n

Hatta bununla ilgili ulema \u015f\u00f6yle s\u00f6ylemektedir: G\u00f6z de\u011fdirme hasleti olan ki\u015fiyi halifenin tespit etmesi durumunda r\u0131zk\u0131n\u0131 temin edip onu evinden d\u0131\u015far\u0131ya \u00e7\u0131kartmamal\u0131 ve insanlarla oturup kalkmas\u0131ndan menetmelidir. Zira bu ki\u015finin zarar\u0131 Hz. Peygamberin mescitlere yakla\u015fmalar\u0131n\u0131 yasaklad\u0131\u011f\u0131 sar\u0131msak veya so\u011fan yiyen kimselerin zararlar\u0131ndan daha \u015fiddetlidir. Ayn\u0131 \u015fekilde Hz. \u00d6mer (Rad\u0131yallahu Anh)\u2019in menetti\u011fi c\u00fczzaml\u0131n\u0131n zarar\u0131ndan da daha beterdir.\u00a0 \u00d6yleyse bu ki\u015finin topluma kar\u0131\u015fmas\u0131 engellenmelidir.[17]<\/a><\/p>\n

Nazar de\u011fmesinin keyfiyetiyle ilgili konu\u015fmak gerekirse \u015funlar s\u00f6ylenebilir: \u0130nsanlar tabiatlar\u0131 itibar\u0131yla farkl\u0131d\u0131rlar. Nazar kimi zaman insan\u0131n g\u00f6z\u00fcnden \u00e7\u0131k\u0131p havada olan ve nazar edilen ki\u015finin bedenine ula\u015fan bir zehir sebebiyle de\u011febilir. Kimileri \u015f\u00f6yle demi\u015ftir: Ho\u015fuma giden bir \u015feyi g\u00f6rd\u00fc\u011f\u00fcmde g\u00f6z\u00fcmden \u00e7\u0131kan bir s\u0131cakl\u0131k hissetmekteyim. Bu durum t\u0131pk\u0131 hay\u0131zl\u0131 bir kad\u0131n\u0131n elini s\u00fcte koymas\u0131yla s\u00fct\u00fcn bozulmas\u0131 gibidir. \u015eayet bu kad\u0131n temizlendikten sonra elini s\u00fcte koysa s\u00fct bozulmayacakt\u0131r.[18]<\/a><\/p>\n

Nazardan dolay\u0131 okunma mevzuuna gelince bunun da s\u00fcnnetle desteklenmesi m\u00fcmk\u00fcnd\u00fcr. Efendimiz (Aleyhissalat\u00fc vesselam) akrep sokmas\u0131ndan dolay\u0131 rukye yap\u0131lmas\u0131na izin vermi\u015ftir.[19]<\/a>Ai\u015fe (Rad\u0131yallahu Anha)\u2019den nakledilen bir rivayette o \u201cHz. Peygamber bana g\u00f6zden dolay\u0131 rukye yapmam\u0131 tavsiye ederdi\u201d demektedir.[20]<\/a> Bir di\u011fer rivayette Allah Resul\u00fc (Sallallahu Aleyhi ve Sellem) bir cariyenin y\u00fcz\u00fcnde siyahl\u0131k g\u00f6r\u00fcnce \u201cBunda nazar vard\u0131r. Ona rukye yap\u0131n\u0131z\u201d buyurmu\u015ftur.[21]<\/a> Bunlar ve benzerleri olan bir\u00e7ok rivayetler bizlere nazar\u0131n hak ve sabit oldu\u011funu g\u00f6stermekle birlikte g\u00f6z de\u011fmesinin okunma ile birlikte def edilebilece\u011fini de g\u00f6stermektedir. Ba husus selefi kesimin ink\u00e2r ederek \u015firk addetti\u011fi rukye kay\u0131ts\u0131z bir \u015fekilde mutlak olarak ele al\u0131nmamal\u0131d\u0131r. Efendimizin nehyedip yasaklam\u0131\u015f oldu\u011fu rukye \u00e7e\u015fidi \u015firk ehlinin \u015feytanlardan veya cinlerden yard\u0131m isteyerek yapm\u0131\u015f olduklar\u0131 rukyedir.[22]<\/a><\/p>\n

\n

[1]<\/strong><\/em><\/a> Ebubekir \u0130bnu\u2019l-Arab\u00ee, el-Mes\u00e2lik f\u00ee \u015eerh-i Muvatta-i M\u00e2lik<\/strong>, VII\/ 434-435, Daru\u2019l-\u011earbi\u2019l-\u0130sl\u00e2m\u00ee, Beyrut, 2007, B.I<\/em><\/span><\/p>\n

[2]<\/strong><\/em><\/a> Kuran, Yusuf, 67<\/em><\/span><\/p>\n

[3]<\/strong><\/em><\/a> \u0130bn Cerir et-Taberi, Camiu\u2019l-Beyan, XIII\/ 236-237 vd. Daru Hicr, Kahire, 2001, B.I, Ebu Mansur el-Maturidi, Te\u2019v\u00eel\u00e2tu\u2019l-Kur\u2019an, VII\/332, Daru\u2019l-Mizan, \u0130stanbul, 2006,\u0130bn Kesir, Tefsiru\u2019l-Kur\u2019ani\u2019l-Azim, III\/535,Daru\u2019l-Kitabi\u2019l-Arab\u00ee, Beyrut-L\u00fcbnan, 2011,\u00a0 Muhammed Senaullah el-Mazhari, Tefsiru\u2019l-Mazhar\u00ee<\/strong>, V\/47, Daru \u0130hyai\u2019t-T\u00fcrasi\u2019l-Arab\u00ee, Beyrut-L\u00fcbnan, 2004, B.I <\/em><\/span><\/p>\n

[4]<\/strong><\/em><\/a> Abdurrahman es-Se\u00e2leb\u00ee, el-Cev\u00e2hiru\u2019l-His\u00e2n f\u00ee Tefs\u00eeri\u2019l-Kur\u2019\u00e2n<\/strong>, III\/338 Daru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, Beyrut, 1997, B.I<\/em><\/span><\/p>\n

[5]<\/strong><\/em><\/a> \u0130bn Adil ed-D\u0131me\u015fk\u00ee, el-L\u00fcbab f\u00ee Ul\u00fbmi\u2019l-Kit\u00e2b<\/strong>, XI\/151 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130kmiyye, Beyrut-L\u00fcbnan, 1998, B.I<\/em><\/span><\/p>\n

[6]<\/strong><\/em><\/a> Fahruddin er-Razi, et-Tefsiru\u2019l-Kebir, XVIII\/176 vd. Daru\u2019l-Fikr, Beyrut, 1981, B.I<\/em><\/span><\/p>\n

[7]<\/strong><\/em><\/a> Celalettin es-Suy\u00fbt\u00ee, ed-D\u00fcrru\u2019l-Mens\u00fbr, IX\/542 vd. Merkezu Hicr, Kahire, 2003, B.I<\/em><\/span><\/p>\n

[8]<\/strong><\/em><\/a> Kur\u2019an, Kehf 39<\/em><\/span><\/p>\n

[9]<\/strong><\/em><\/a> Kur\u2019an, Kalem 51<\/em><\/span><\/p>\n

[10]<\/strong><\/em><\/a> Muhammed Senaullah el-Mazhar\u00ee, Tefsiru\u2019l-Mazhar\u00ee, IX\/383-385, Daru \u0130hyai\u2019t-T\u00fcrasi\u2019l-Arab\u00ee, Beyrut-L\u00fcbnan, 2004, B.I<\/em><\/span><\/p>\n

[11]<\/strong><\/em><\/a> Muhammed b. Ahmed el-Kurtub\u00ee, el-Cami\u2019 li Ahk\u00e2mi\u2019l-Kur\u2019an,\u00a0 XVIII\/178, Mektebetu\u2019s-Saf\u00e2, Kahire, 2005, B.I<\/em><\/span><\/p>\n

[12]<\/strong><\/em><\/a> \u015eihabuddin Mahmud el-\u00c2l\u00fbs\u00ee, R\u00fbhu\u2019l-Me\u00e2n\u00ee<\/strong>, XVI\/64, Daru\u2019l-Fikr, Beyrut-L\u00fcbnan<\/em><\/span><\/p>\n

[13]<\/strong><\/em><\/a> Ahmed b. Hanbel, M\u00fcsned, IV\/ 281, No: 2477, Buhari, T\u0131b, No: 5408, M\u00fcslim, Selam, No: 2187, Ebu Davud, S\u00fcnen T\u0131b, No: 3881, Tirmizi, S\u00fcnen, T\u0131b, No: 2061, \u0130bn Mace, S\u00fcnen, T\u0131b, 3506, Hakim, el-M\u00fcstedrek, No: 5742, Taber\u00e2ni, el-Evsat, No: 6536, el-Kebir, No: 3561, M\u00fcsnedu\u2019\u015f-\u015e\u00e2miyy\u00een, No: 459, el-Bezz\u00e2r, M\u00fcsned, No: 4877, \u0130bn Hibb\u00e2n, Sahih, No: 5504, el-Beyhaki, es-S\u00fcnenu\u2019l-K\u00fcbr\u00e2, No: 7570 vd.\u00a0\u00a0 <\/em><\/span><\/p>\n

[14]<\/strong><\/em><\/a> \u0130bn \u015eihab, M\u00fcsned, No: 1057, Ebu Nuaym, Hilye<\/strong>, VII\/90, Hadisin tahrici i\u00e7in bkz. Acl\u00fbn\u00ee, Ke\u015ffu\u2019l-Haf\u00e2,<\/strong> II\/71 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 2001, \u015eemsuddin Muhammed es-Sehav\u00ee, el-Mak\u00e2s\u0131du\u2019l-Hasene<\/strong>, s.341, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2006, B.II<\/em><\/span><\/p>\n

[15]<\/strong><\/em><\/a> Malik b. Enes, Muvatta, Kitabu\u2019l-Ayn, No: 1745<\/em><\/span><\/p>\n

[16]<\/strong><\/em><\/a> \u0130bn Abdilber, el-\u0130stizk\u00e2r<\/strong>, VIII\/400 D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2010, B.III<\/em><\/span><\/p>\n

[17]<\/strong><\/em><\/a> Muhammed b. Abd\u00fclbak\u00ee ez-Z\u00fcrk\u00e2n\u00ee, \u015eerhu\u2019z-Z\u00fcrk\u00e2n\u00ee al\u00e2 Muvattai\u2019l-\u0130mam Malik<\/strong>, IV\/430 , Daru\u2019l-Hadis, Kahire, 2011<\/em><\/span><\/p>\n

[18]<\/strong><\/em><\/a> Muhammed Zekeriyya el-Kandehlev\u00ee, Evcezu\u2019l-Mes\u00e2lik, XVI\/484 Daru\u2019l-Kalem, 2010, B.II<\/em><\/span><\/p>\n

[19]<\/strong><\/em><\/a> Ahmed b. Hanbel, M\u00fcsned, 40\/18 No: 24018, M\u00fcslim, Kitabu\u2019s-Selam, No: 5673, Bezz\u00e2r, M\u00fcsned, No: 6775,\u00a0 <\/em><\/span><\/p>\n

[20]<\/strong><\/em><\/a> M\u00fcslim, Kitabu\u2019s-Selam, No: 5678, <\/em><\/span><\/p>\n

[21]<\/a> M\u00fcslim, Kitabu\u2019s-Selam, No: 5681<\/em><\/span><\/p>\n

[22]<\/strong><\/em><\/a> Muhammed Taki el-Usm\u00e2n\u00ee, Tekmiletu Fethi\u2019l-M\u00fclhim, VI\/188 Daru\u2019l-Kalem, D\u0131me\u015fk, 2006, B.I<\/em><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Soru: Nazar de\u011fme olay\u0131n\u0131n halk aras\u0131nda \u00e7ok yayg\u0131n oldu\u011fu malumunuzdur. Her hangi bir durumla ilgili bir olumsuzluk meydana geldi\u011finde hemen \u201cbuna nazar de\u011fdi\u201d gibi s\u00f6zler edilebiliyor. Ayr\u0131ca nazar de\u011fmesi durumunda bir tak\u0131m hocalara gidip okunuyorlar. Nazar de\u011fmesi diye bir \u015fey \u0130slam\u2019da var m\u0131d\u0131r? \u0130zah eder misiniz? Cevap: Allah Te\u00e2l\u00e2 mevcud\u00e2t\u0131 belli kanunlar ve esaslar \u00fczerine […]<\/p>\n","protected":false},"author":2,"featured_media":387,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[18,8],"tags":[132,146,155,324,513,524,619],"class_list":{"0":"post-386","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-itikadi-meseleler","8":"category-sual-cevap","9":"tag-cevap","10":"tag-cubbai","11":"tag-dirayet","12":"tag-islam","13":"tag-nazar","14":"tag-omer-faruk-korkmaz","15":"tag-soru"},"yoast_head":"\n\u0130sl\u00e2m'da Nazar\u0131n Yeri - \u00d6mer Faruk Korkmaz Hocaefendi<\/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:\/\/omerfarukkorkmaz.com.tr\/tr\/islamda-nazarin-yeri\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130sl\u00e2m'da Nazar\u0131n Yeri - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"Soru: Nazar de\u011fme olay\u0131n\u0131n halk aras\u0131nda \u00e7ok yayg\u0131n oldu\u011fu malumunuzdur. Her hangi bir durumla ilgili bir olumsuzluk meydana geldi\u011finde hemen \u201cbuna nazar de\u011fdi\u201d gibi s\u00f6zler edilebiliyor. Ayr\u0131ca nazar de\u011fmesi durumunda bir tak\u0131m hocalara gidip okunuyorlar. Nazar de\u011fmesi diye bir \u015fey \u0130slam\u2019da var m\u0131d\u0131r? \u0130zah eder misiniz? 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