{"id":401,"date":"2020-04-12T16:11:31","date_gmt":"2020-04-12T16:11:31","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=401"},"modified":"2020-04-12T16:11:31","modified_gmt":"2020-04-12T16:11:31","slug":"islami-tesetturun-mahrem-cizgileri","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/islami-tesetturun-mahrem-cizgileri\/","title":{"rendered":"\u0130sl\u00e2m\u00ee Tesett\u00fcr\u00fcn Mahrem \u00c7izgileri"},"content":{"rendered":"

\u0130sl\u00e2miyet insana daima m\u00fcstakim olmay\u0131 emreder. \u0130nsano\u011flunu m\u00fckerrem k\u0131lan[1]<\/a> Cenab-\u0131 Hak U, ona hayat\u0131n farkl\u0131 kesitleriyle ilgili muhtelif vazifeler de y\u00fcklemi\u015ftir. Kendisini yaratan ve ya\u015fatan Allah U taraf\u0131ndan y\u00fcklenilen bu vazifeler, her ne kadar\u00a0 \u00f6zelde kulun d\u00fcnya ve ahiretini kurtarmas\u0131 amac\u0131na matufsa da genel anlamda t\u00fcm kainat\u0131n yerle\u015fik nizam\u0131n\u0131n devam\u0131 a\u00e7\u0131s\u0131ndan da hayati \u00f6nem ta\u015f\u0131maktad\u0131r. Bunun i\u00e7indir ki Mevl\u00e2 Te\u00e2l\u00e2 \u201c\u0130nsanlar\u0131n kendi i\u015fledikleri (k\u00f6t\u00fcl\u00fckler) sebebiyle karada ve denizde bozulma ortaya \u00e7\u0131km\u0131\u015ft\u0131r\u201d[2]<\/strong><\/a> <\/em>buyurmaktad\u0131r.<\/p>\n

\u0130nsana y\u00fcklenilen en \u00f6nemli vazifelerden biri de hi\u00e7 \u015f\u00fcphesiz ki tesett\u00fcrd\u00fcr. Tesett\u00fcr arap\u00e7a bir kelime olup l\u00fcgavi anlam\u0131 itibar\u0131yla \u201c\u00f6rt\u00fcnme, [3]<\/a> gizlenme[4]<\/a>\u201d anlam\u0131na gelmektedir. Cenab-\u0131 Hak insano\u011fluna onu di\u011fer varl\u0131klardan ay\u0131ran m\u00fcmeyyiz bir vas\u0131f olarak hay\u00e2\/ utanma duygusu gibi k\u0131ymeti takdir edilemeyecek bir nimet bah\u015fetmi\u015ftir. Haya nimetinin bir tezah\u00fcr\u00fc say\u0131labilecek tesett\u00fcr\u00fc de insana bir vecibe k\u0131lm\u0131\u015ft\u0131r. Nitekim \u201cEy Ademo\u011fullar\u0131! Size avret yerlerinizi \u00f6rtecek giysi ve s\u00fcslenecek elbise verdik. Takva (Allah’a kar\u015f\u0131 gelmekten sak\u0131nma) elbisesi var ya, i\u015fte o daha hay\u0131rl\u0131d\u0131r. Bu (giysiler), Allah’\u0131n rahmetinin alametlerindendir. Belki \u00f6\u011f\u00fct al\u0131rlar (diye onlar\u0131 insanlara verdik\u201d[5]<\/strong><\/a> <\/em>\u015feklindeki \u00e2yet-i kerime bahsinde oldu\u011fumuz noktan\u0131n en bariz ispatlar\u0131ndand\u0131r. Zira Cahiliyye d\u00f6nemi insan\u0131 tavaf gibi ulv\u00ee bir vazifeyi dahi uryan olarak icra ederler ve uyar\u0131ld\u0131klar\u0131nda da \u201cBize Allah U bunu emretti\u201d[6]<\/a> derlerdi. Bu durum \u00fczerine Canab-\u0131 Hak U b\u00f6yle bir \u00e7irkinli\u011fi emretmedi\u011fini ve etmeyece\u011fini beyan eden, kullar\u0131na mescitlere girdiklerinde zinetlerini ku\u015fanmalar\u0131n\u0131 emr eden\u00a0 ayet-i kerimeleri inzal buyurarak[7]<\/a> \u00e7\u0131plakl\u0131\u011f\u0131n ve \u00f6rt\u00fcnmemenin \u015feytan\u0131n bir i\u011fvas\u0131 oldu\u011funu ifade buyurdu. Hatta \u015eeytan\u2019\u0131n Adem u ile Havva validemizi vesvesesiyle ihrac etti\u011fi Cennet\u2019ten \u00e7\u0131kar\u0131rken ikisinin de \u00fczerinden \u00f6rt\u00fclerini \u00e7\u0131kartt\u0131\u011f\u0131[8]<\/a> ve bununla da her ikisinin biribirlerinin avretlerini g\u00f6rmelerini ama\u00e7lad\u0131\u011f\u0131[9]<\/a> \u00e2yet-i kerimede mezkurdur.<\/p>\n

\u0130nsano\u011flunun bedenini a\u00e7ma, te\u015fhir etme \u00e7abas\u0131n\u0131n perde arkas\u0131nda yatan temel saikin \u0130blisin d\u00fcrt\u00fcleri oldu\u011funu g\u00f6steriyor bize b\u00fct\u00fcn bunlar. Kulun, \u015feytan\u0131n bu yanl\u0131\u015f y\u00f6nlendirmeleri kar\u015f\u0131s\u0131ndaki m\u00fccadelesine bir de nefsin, \u015feytan\u0131n isteklerine paralel talepleri eklendi\u011finde pek tabii zor oluyor b\u00f6yle bir ak\u0131nt\u0131ya kar\u015f\u0131 kula\u00e7 vurmak.<\/p>\n

\u0130nsan psikolojisi \u00fczerine ciddi anlamda kafa yormu\u015f olan Bat\u0131, \u0130slam alemindeki m\u00fcsl\u00fcmanlar\u0131 manen tahrib etmenin toplumlar\u0131 \u00e7\u00f6kertmek, toplumlar\u0131 \u00e7\u00f6kertmenin ahl\u00e2k\u0131 tarumar etmek, ahl\u00e2k\u0131 tarumar etmenin tesett\u00fcr\u00fc yok etmek, tesett\u00fcr\u00fc yok etmenin de \u0130slam\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc \u00f6rt\u00fcnme bi\u00e7imini tahrif etmekten ge\u00e7ti\u011fini ke\u015ff etti \u00f6ncelikle. \u00d6nce \u00f6rt\u00fcnme bi\u00e7imimizi ald\u0131lar elimizden. Buna kar\u015f\u0131l\u0131k olarak da a\u00e7\u0131lmay\u0131 de\u011fil, kendi hevalar\u0131ndan geli\u015ftirdikleri tesett\u00fcr\u00fc yayg\u0131nla\u015ft\u0131rd\u0131lar m\u00fcsl\u00fcmanlar aras\u0131nda. Alternatif bir tesett\u00fcr tarz\u0131yd\u0131 bu. \u00d6yle ki; kelime anlam\u0131nda gizlenme bulunan tesett\u00fcr\u00fc, k\u00f6keniyle asla ba\u011fda\u015famayacak \u201cimaj\u201d kelimesiyle mezc edebildiler akl\u0131m\u0131zla alay edercesine. T\u00fcm bu olanlara kar\u015f\u0131 m\u00fcsl\u00fcmanlar olarak \u201ct\u00e2bi olmaktan, taklit etmekten\u201d ba\u015fka bir reaksiyon sad\u0131r olmad\u0131 bizlerden. Kad\u0131n\u0131yla, erke\u011fiyle \u0130sl\u00e2m\u0131n mahrem \u00e7izgileriyle \u00e7er\u00e7evesini olu\u015fturdu\u011fu giyini\u015f tarz\u0131m\u0131z\u0131 yabanc\u0131lar vaziyete geldik maalesef. \u201c\u0130slam\u2019a g\u00f6re giyinme tarz\u0131 m\u0131 olurmu\u015f?\u201d diyen din adamlar\u0131 (!) m\u0131z\u0131n s\u00f6ylemleriyle zehirlendi zihinlerimiz. Netice olarak elimizde kalan tek \u015fey \u201ckalbin temiz olmas\u0131 m\u00fchim\u201d slogan\u0131yla avunarak \u0130sl\u00e2m\u2019\u0131n kad\u0131n veya erke\u011fin giysisinde arad\u0131\u011f\u0131 olmazsa olmaz \u015fartlara g\u00f6re giyinmekten, b\u00f6yle bir vecibenin muktezas\u0131yla amel etmekten mahrum kalmak oldu.<\/p>\n

Mevzumuzu daha anla\u015f\u0131l\u0131r k\u0131labilmek ad\u0131na \u0130slam\u2019\u0131n tesett\u00fcr i\u00e7in kad\u0131na ve erke\u011fe \u00f6ng\u00f6rm\u00fc\u015f oldu\u011fu \u015fartlar\u0131 s\u0131ralayal\u0131m \u015fimdi de. Her hangi bir m\u00fcsl\u00fcman erkek veya kad\u0131n\u0131n giyinme tarz\u0131n\u0131n \u201c\u0130sl\u00e2m\u00ee\u201d olabilmesi giyilen elbisenin \u015fu vas\u0131flar\u0131 haiz olmas\u0131na ba\u011fl\u0131d\u0131r:<\/p>\n

    \n
  1. Bedenin tamam\u0131n\u0131 \u00f6rtmesi: <\/strong>Bu \u015fart, kad\u0131n\u0131n elbisesinde aranan bir farizad\u0131r. Zira kad\u0131n ba\u015f\u0131ndan aya\u011f\u0131na kadar avrettir.[10]<\/a> Bu y\u00fczden giyece\u011fi elbise v\u00fccudunun tamam\u0131n\u0131 \u00f6rtmelidir. Zira Kur\u2019an-\u0131 Kerimde Cenab-\u0131 Hak \u201c<\/em>Ey Peygamber! Zevcelerine ve k\u0131zlar\u0131na ve m\u00fc’minlerin kad\u0131nlar\u0131na de ki, \u00fczerlerine cilbablar\u0131n\u0131 s\u0131k\u0131 \u00f6rts\u00fcnler. Bu, onlar\u0131n tan\u0131nmalar\u0131na ve eza edilmemelerine en yak\u0131n (en muvaf\u0131k) bir sebebdir. Ve Allah en \u00e7ok ma\u011ffiret edendir, \u00e7ok merhametli oland\u0131r.\u201d[11]<\/strong><\/a><\/em>\u015feklindeki ayet-i kerimeyle m\u00fcminlerin kad\u0131nlar\u0131n\u0131n \u201ccilbab\u201d giymeleri emredilmi\u015ftir. Ayette ge\u00e7en cilban\u0131n anlam\u0131 \u201cbedenin tamam\u0131n\u0131 \u00f6rten elbise\u201ddir.[12]<\/a> Dolay\u0131s\u0131yla ayette m\u00fcmin kad\u0131nlar\u0131n evden d\u0131\u015far\u0131ya \u00e7\u0131kt\u0131klar\u0131nda bedenlerinin tamam\u0131n\u0131 ba\u015f\u0131ndan aya\u011f\u0131na kadar \u00f6rtecek bir elbiseye b\u00fcr\u00fcnmeleri emr edilmektedir. Bu giysiyi de tam anlam\u0131yla kar\u015f\u0131layacak olan elbise \u201c\u00e7ar\u015faf\u201dt\u0131r. Ayet-i kerimenin devam\u0131nda da ifade edildi\u011fi \u00fczere bunun sebebi m\u00fcsl\u00fcman kad\u0131nlar\u0131n tan\u0131nmalar\u0131 sebebiyle ahlak\u0131 bozuk kimseler taraf\u0131ndan serke\u015fli\u011fe maruz kalmalar\u0131ndan korunmalar\u0131d\u0131r. \u0130slam kad\u0131na verdi\u011fi \u00f6nemi onu adeta bir m\u00fccevher gibi saklamas\u0131yla ispat eder. Allah Te\u00e2l\u00e2\u2019n\u0131n annelerimiz olan Peygamber (Sallallahu aleyhi ve Sellem)\u2019in han\u0131mlar\u0131na \u201cevlerinde yerle\u015fmelerini emretmesi\u201d de bu kabildendir. Kald\u0131 ki onlar \u00fcmmetin anneleridirler. Buna ra\u011fmen evlerinde istikrar etmelerinin emredilmesi sair kad\u0131nlar\u0131n evleviyetle bu emrin kapsam\u0131na girdiklerini ifade eder.[13]<\/a><\/li>\n
  2. Haddi zat\u0131nda z\u00eenet olmamas\u0131: <\/strong>Bu \u015fart da kad\u0131n\u0131n elbisesine r\u00e2cidir. Zira Allah Te\u00e2l\u00e2 Kur\u2019an-\u0131 Hak\u00eem\u2019de m\u00fcmine kad\u0131nlara \u201czinetlerini a\u00e7\u0131\u011fa \u00e7\u0131karmamalar\u0131n\u0131\u201d[14]<\/a> Onun i\u00e7in kad\u0131n\u0131n giydi\u011fi elbise haddi zat\u0131nda z\u00eenet olan bir giysi olmamal\u0131d\u0131r. Kad\u0131n\u0131n s\u00fcs say\u0131labilecek elbisesi, tak\u0131lar\u0131 gibi bil c\u00fcmle \u201cz\u00eenet\u201d kapsam\u0131na girecek \u015feylerle d\u0131\u015far\u0131ya \u00e7\u0131kmas\u0131 b\u00fcy\u00fck g\u00fcnahlardan say\u0131lm\u0131\u015ft\u0131r.[15]<\/a> \u00a0G\u00fcn\u00fcm\u00fczde tesett\u00fcr piyasas\u0131n\u0131n \u00fcretti\u011fi giysiler haddi zat\u0131nda z\u00eenettirler. Bu y\u00fczden \u00fcr\u00fcnlerini te\u015fhir ederken m\u00fcsl\u00fcman kad\u0131nlar i\u00e7in herkesin \u201cimaj\u201d \u0131na uygun k\u0131yafetler \u00fcrettiklerini ifade edebilmektedirler. \u0130slam\u2019\u0131n kad\u0131n\u0131 gizleme kast\u0131yla farz k\u0131ld\u0131\u011f\u0131 tesett\u00fcr\u00fc, kad\u0131n\u0131 namahrem erkeklerin dikkatlerini celb edecek k\u0131yafetler i\u00e7erisine sokmaya \u201ctesett\u00fcr\u201d diyebilme garabeti \u00f6zellikle bunlara mahsus bir \u00e7eli\u015fki olsa gerek.<\/li>\n
  3. Dar olmamas\u0131: <\/strong>Elbisede aranan bu vas\u0131f hem erke\u011fin hem de kad\u0131n\u0131n elbisesi i\u00e7in ge\u00e7erlidir. \u0130slam elbisenin vasf\u0131nda geni\u015fli\u011fe ayr\u0131 bir \u00f6nem atf etmi\u015ftir. Zira elbisenin geni\u015f olmas\u0131 avret mahallerinin belirmemesi a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemlidir. Bu y\u00fczden Allah Resul\u00fc (Sallallahu aleyhi ve Sellem) \u201cCehennemliklerden iki s\u0131n\u0131f vard\u0131r ki ben onlar\u0131 g\u00f6rm\u00fc\u015f de\u011filim: Yanlar\u0131nda s\u0131\u011f\u0131r kuyruklar\u0131 gibi kam\u00e7\u0131lar bulunup, onlarla insanlar\u0131 d\u00f6ven bir s\u0131n\u0131f\u00a0 ve (y\u00fcr\u00fcrken sa\u011fa sola) meyl eden ve (ba\u015fkalar\u0131n\u0131 da kendilerine) meylettiren Giyinmi\u015f \u00e7\u0131plak kad\u0131nlard\u0131r. Onlar\u0131n ba\u015flar\u0131 sa\u011fa sola d\u00f6nen develerin e\u011filmi\u015f h\u00f6rg\u00fc\u00e7ler\u0130 gibidir.Bunlar cennete giremeyecek, onun kokusunu da alamayacaklard\u0131r. Halbuki onun kokusu \u015fu kadar, \u00a0\u015fu kadar uzaktan duyulur.\u201d[16]<\/strong><\/a><\/em> \u0130bn Abdilber hadiste bahsi yap\u0131lan \u201cgiyinik \u00e7\u0131plak\u201dlar\u0131n \u00fczerlerine elbise olarak bedenlerini \u00f6rtmeyip alt\u0131n\u0131 vasf eden elbiseler giyinen ki\u015filer oldu\u011funu ifade etmektedir.[17]<\/a><\/li>\n
  4. Uzvun hacmini belli etmemesi<\/strong>: Giyilen elbise gereken geni\u015flikte olmad\u0131\u011f\u0131nda her ne kadar cildin rengini ibraz etmese de \u00fczerine giyildi\u011fi uzuvlar\u0131n hacimlerini ortaya koyacakt\u0131r. Bu da elbisenin \u201csetr\/ \u00f6rtme, gizleme\u201d vasf\u0131n\u0131 yok eden bir durum olarak kar\u015f\u0131m\u0131za \u00e7\u0131kacakt\u0131r. Nitekim \u00dcsame b. Zeyd, (Rad\u0131yallahu anh), Dihye-i Kelb\u00ee\u2019nin Resul\u00fcllah (Sallallahu aleyhi ve sellem)\u2019a hediye etti\u011fi bir elbiseyi kendisine giydirdi\u011fini, onun da bu elbiseyi giymesi i\u00e7in han\u0131m\u0131na verdi\u011fini bunun \u00fczerine Resul\u00fcllah (Sallallahu aleyhi ve sellem)\u2019\u0131n kendisine \u201cNe oldu, neden o elbiseyi giymiyorsun\u201d diye sormas\u0131 \u00fczerine \u201cOnu han\u0131m\u0131ma giydirdim\u201d cevab\u0131n\u0131 verdi\u011finde Allah Resul\u00fc (Sallallahu aleyhi ve sellem)\u2019 n\u00fcn \u201cOna s\u00f6yle o elbisenin alt\u0131na bir entari koysun. Zira ben o elbisenin onun kemiklerinin hacmini belli etmesinden korkar\u0131m\u201d buyurdu\u011funu nakletmektedir.[18]<\/a><\/li>\n
  5. A\u00e7\u0131k renkli olmamas\u0131<\/strong>: Erkekler i\u00e7in aspur ile boyanm\u0131\u015f sar\u0131 elbise giymek mekruh kabul edilmi\u015ftir Hanefi mezhebince.[19]<\/a>\u00dczerinde ba\u015fka bir renkte \u00e7izgi vb. motifler bulunmayan sade K\u0131rm\u0131z\u0131 renkli elbise de giymemelidir m\u00fcsl\u00fcman erkek m\u00fcmk\u00fcn oldu\u011fu kadar. Bunun d\u0131\u015f\u0131nda m\u00fcsl\u00fcman kad\u0131nlar\u0131n d\u0131\u015far\u0131da giydi\u011fi elbiseler koyu renkli (siyah) olmal\u0131d\u0131r. Zira a\u00e7\u0131k renk tonundaki elbiseler insanlar\u0131n nazarlar\u0131n\u0131 kad\u0131n\u0131n \u00fczerine \u00e7ekece\u011finden dolay\u0131 asla caiz de\u011fildir.<\/li>\n
  6. Kokulu Olmamas\u0131<\/strong>: Bu vas\u0131f kad\u0131n\u0131n d\u0131\u015far\u0131da giyece\u011fi elbiseyle ilgilidir. M\u00fcsl\u00fcman bir kad\u0131n\u0131n koku s\u00fcr\u00fcnerek d\u0131\u015far\u0131 \u00e7\u0131kmas\u0131n\u0131n vehametini beyan eden hadisler bu tarz bir ameliyenin toplumda ne denli bir ahlak bozuklu\u011fu ve fesada vesile olaca\u011f\u0131n\u0131 da g\u00f6stermektedir. Hz. Peygamber (Aleyhissalat\u00fc vesselam)\u2019\u0131n bu konuyla ilgili \u201cHangi bir kad\u0131n koku s\u00fcr\u00fcn\u00fcr de bir kavmin yan\u0131na var\u0131r ve onlar da onun kokusunu al\u0131rlarsa o zina yapm\u0131\u015ft\u0131r\u201d,[20]<\/a> \u201cSizden (kad\u0131nlardan) biriniz mescide \u00e7\u0131kt\u0131\u011f\u0131nda kokuya yakla\u015fmas\u0131n\u201d[21]<\/a> buyurmaktad\u0131r. Ayr\u0131ca konuyla ilgili nakledilen bir rivayet de \u015fudur: Ebu Hureyre (Rad\u0131yallahu Anh)\u2019in yan\u0131ndan kokusu etrafa yay\u0131lan bir kad\u0131n ge\u00e7ti. Ebu Hureyre (Rad\u0131yallahu Anh) bu kad\u0131na \u201cEy Cebb\u00e2r\u2019\u0131n kulu, mescide mi gidiyorsun\u201d diye sordu. Kad\u0131n \u201cevet\u201d diye cevap verince Ebu Hureyre (Rad\u0131yallahu anh): D\u00f6n guslet, zira ben Resul\u00fcllah (Sallalllahu aleyhi ve Sellem)\u2019i \u015f\u00f6yle derken i\u015fittim: \u201cHangi bir kad\u0131n kokusu etrafa yay\u0131l\u0131r halde mescide gitmek i\u00e7in d\u0131\u015far\u0131ya \u00e7\u0131karsa, evine d\u00f6n\u00fcp gesledinceye dek Allah ondan namaz\u0131 kabul etmez.\u201d[22]<\/a> Rivayetlerin tamam\u0131 incelendi\u011finde \u0130slam\u2019\u0131n kad\u0131n\u0131n giydi\u011fi d\u0131\u015f elbisede koku bulunmas\u0131n\u0131 \u015fiddetle yasaklad\u0131\u011f\u0131 ortaya \u00e7\u0131kacakt\u0131r.<\/li>\n
  7. Kar\u015f\u0131t cinsin elbisesine benzememesi<\/strong>: Elbisede aranan bu vasfa g\u00f6re erke\u011fin giydi\u011fi k\u0131yafet, tarz, renk vb. a\u00e7\u0131lardan kad\u0131n\u0131n k\u0131yafetine benzememeli, kad\u0131n\u0131n giydi\u011fi k\u0131yafet de ayn\u0131 \u015fekilde erke\u011finkine benzememelidir. Bu noktada \u00f6rf\u00fcn de ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 vard\u0131r. \u0130slam\u2019a uygun her hangi bir \u00f6rfte sadece erkeklerin giydi\u011fi k\u0131yafetleri kad\u0131nlar giyemeyece\u011fi gibi, sadece kad\u0131nlar\u0131n giydi\u011fi k\u0131yafeti de erkekler giyemez. Zira \u0130slam, kar\u015f\u0131t cinse benzemeyi mutlak anlamda yasaklam\u0131\u015ft\u0131r. Nitekim Peygamber (Aleyhissalat\u00fc vesselam): \u201cKad\u0131nlardan erkeklere benzeyen ve erkeklerden de kad\u0131nlara benzeyen bizden de\u011fildir\u201d[23]<\/a>buyurmaktad\u0131r. Ayr\u0131ca konuyla ilgili di\u011fer rivayetlerde sahabe Allah Resul\u00fc (Sallallahu Aleyhi ve Sellem)\u2019 n\u00fcn erke\u011fimsi tav\u0131rlar sergileyen kad\u0131n\u0131n Cennet\u2019e girmeyece\u011fini[24]<\/a>buyurdu\u011funu ve erkek olup kad\u0131na benzeyen veya kad\u0131n olup erke\u011fe benzeyen ki\u015filere lanet etti\u011fini[25]<\/a> haber vermektedir.<\/li>\n
  8. K\u00e2firlerin elbisesine benzememesi<\/strong>: Bu \u015fart da hem erkek hem de kad\u0131n\u0131n elbisesi i\u00e7in aranan \u015fartlardand\u0131r. \u0130slamiyet \u015fart ve ko\u015fullar ne olursa olsun m\u00fcsl\u00fcmanlar\u0131n hi\u00e7 bir noktada k\u00e2firlere benzememesini emretmi\u015ftir. \u201c<\/em>\u015e\u00fcphesiz o kimseler ki, dinlerini tefrikaya d\u00fc\u015f\u00fcrd\u00fcler ve muhtelif f\u0131rkalara ayr\u0131ld\u0131lar. Sen hi\u00e7bir \u015feyde onlardan de\u011filsin. Onlar\u0131n i\u015fleri ancak Allah’a aitir. Sonra onlara ne yapar olduklar\u0131n\u0131 haber verecektir.\u201d[26]<\/strong><\/a><\/em> , \u201c<\/em>Ve zul\u00fcm yapanlara en ufak bir meyillle dahi meyletmeyin ki, size de ate\u015f dokunmas\u0131n. Allah’dan ba\u015fka yard\u0131mc\u0131lar\u0131n\u0131z da yoktur. Sonra yard\u0131m da g\u00f6remezsiniz.\u201d[27]<\/strong><\/a> <\/em>\u015eeklindeki ayet-i kerimeler gayr-i m\u00fcslimlere benzemeyi katiyetle yasaklayan ayetlerdendir. Bu noktada kad\u0131nla erkek aras\u0131nda bir fark olmad\u0131\u011f\u0131 gibi elbiseyle ba\u015fka bir hususta da bir ayr\u0131m yoktur. Abdullah b. Amr b. \u00c2s (Rad\u0131yallahu Anh) anlat\u0131yor: \u201c Resul\u00fcllah (Salallahu Aleyhi ve Sellem) \u00fczerimde aspurla boyanm\u0131\u015f (sar\u0131) iki elbise g\u00f6rd\u00fc ve \u201cMuhakkak ki bunlar k\u00e2firlerin elbiselerindendir, bunlar\u0131 giyme\u201d buyurdu.[28]<\/a> Bir di\u011fer rivayette Hz. Peygamber (Aleyissalat\u00fc vesselam): \u201cRuhban elbiselerin( i giymek)den sak\u0131n\u0131n. Kim onlara benzerse benden de\u011fildir\u201d[29]<\/a> buyurdu\u011fu nakledilegelmi\u015ftir. Bu rivayetlerden hareketle ulema k\u00fcffara te\u015febb\u00fch\u00fcn\/benzemenin, onlara sempati beslemenin haram oldu\u011funu belirtmi\u015ftir.[30]<\/a><\/li>\n
  9. \u015e\u00f6hret elbisesi olmamas\u0131: <\/strong>Bu \u015fart da erkekle birlikte kad\u0131n elbisesini kapsayan \u015fartlardand\u0131r. M\u00fcsl\u00fcman\u0131n elbisesi m\u00fctevazi olmal\u0131d\u0131r. \u015e\u00f6hret i\u00e7in sat\u0131n al\u0131n\u0131p, insanlar\u0131n nazarlar\u0131n\u0131, dikkatlerini \u00fczerine \u00e7ekme maksad\u0131yla giyilen elbiseler kibir, ucup gibi bir tak\u0131m ar\u0131zalara sebebiyet te\u015fkil edece\u011fi i\u00e7in yasaklanm\u0131\u015ft\u0131r. Bu tarz giyinmek, ki\u015finin kendisini insanlardan farkl\u0131 g\u00f6rmesi, s\u0131radan kabul etmemesi gibi gayr-i ahlak\u00ee tutumlar\u0131 da z\u0131mn\u0131nda bar\u0131nd\u0131rd\u0131\u011f\u0131 i\u00e7in Cenab-\u0131 Hakk\u2019\u0131n gazab\u0131n\u0131 da celb eder. Allah Te\u00e2l\u00e2 Kur\u2019an-\u0131 Kerim\u2019de mal\u0131n\u0131n \u00e7oklu\u011fuyla ma\u011frur olarak sair insanlara caka satan Karun\u2019u zemmederken \u201cDerken Karun ihti\u015fam kavminin kar\u015f\u0131s\u0131na \u00e7\u0131kt\u0131. D\u00fcnya Hayat\u0131 arzulayanlar \u201cKe\u015fke Karun\u2019a verilenin benzeri bizim de olsayd\u0131. Hakikat \u015fu ki o, \u00e7ok b\u00fcy\u00fck devlet sahibidir\u201d dediler. Kendilerine ilim verilmi\u015f olanlar ise, \u015f\u00f6yle dediler: \u201cYaz\u0131klar olsun size! \u0130man edip iyi i\u015fler yapanlara g\u00f6re Allah\u2019\u0131n m\u00fckafat\u0131 daa \u00fczt\u00fcnd\u00fcr. Ona da ancak sabredenler kavu\u015fabilir.\u201d Derken biz onu da, saray\u0131n\u0131 da yerin dibine ge\u00e7irdik. Art\u0131k Allah\u2019a kar\u015f\u0131 kendisine yard\u0131m edecek taraftarlar\u0131 olmad\u0131\u011f\u0131 gibi, o, kendini savunup kurtarabilecek kimselerden de de\u011fildi.\u201d<\/em>[31]<\/a> Buyurarak D\u00fcnya\u2019n\u0131n zinetine aldanarak b\u00f6b\u00fcrlenen kimselerin ak\u0131betinin de farkl\u0131 olmayaca\u011f\u0131n\u0131 ifade buyurmu\u015ftur. Peygamber (Sallallahu Aleyhi ve Sellem) de: \u201cKim d\u00fcnyada \u015f\u00f6hret elbisesi giyerse k\u0131yamet g\u00fcn\u00fc Allah ona zelillik elbisesi giydirirve onun i\u00e7erisinde o ki\u015fiyi ate\u015fe atar.\u201d <\/em>Buyurmu\u015ftur.[32]<\/a><\/li>\n<\/ol>\n

    Netice:<\/strong><\/span><\/p>\n

    \u0130slamiyet tepeden t\u0131rna\u011fa insan\u0131 tanzim eder. Bu anlamda din, insan\u0131n \u201cteslim olmas\u0131 ve Allah\u2019\u0131n emirlerine boyun e\u011fmesi\u201d manas\u0131n\u0131 ta\u015f\u0131maktad\u0131r. M\u00fcsl\u00fcman olan ki\u015fi, can\u0131n\u0131 ve mal\u0131n\u0131 Cennet kar\u015f\u0131l\u0131\u011f\u0131nda Allah\u2019a teslim etti\u011fi i\u00e7in[33]<\/a> hayat\u0131n b\u00fct\u00fcn boyutlar\u0131nda bu ahdini yerine getirmekle y\u00fck\u00fcml\u00fcd\u00fcr. Hevas\u0131n\u0131 \u00f6nceleyip, dinini de hevas\u0131na tabi k\u0131lma \u00e7abas\u0131 i\u00e7erisinde olmak ne m\u00fcsl\u00fcmana yara\u015f\u0131r ne de m\u00fcsl\u00fcmanl\u0131\u011fa. Onun i\u00e7in bizler, \u00f6zellikle g\u00fcn\u00fcm\u00fczde tesett\u00fcr konusunda ya\u015fad\u0131\u011f\u0131m\u0131z ak\u0131l almaz tahrife \u201cdur\u201d demeliyiz giymeyip protesto ederek. Allah\u2019\u0131n bizden istedi\u011fi tesett\u00fcr\u00fc yukar\u0131da serd etti\u011fimiz \u015fartlar m\u00fcvazenesinde de\u011ferlendirerek uygulama sahas\u0131na d\u00f6kmeliyiz bir an \u00f6nce. Allah\u2019\u0131n indirmedi\u011fi bir tesett\u00fcr anlay\u0131\u015f\u0131n\u0131 sahih tesett\u00fcrm\u00fc\u015f gibi zihinlerimize zerk etmek isteyen k\u00f6k\u00fc d\u0131\u015far\u0131daki h\u0131yanet \u00e7etelerini ve bu i\u015fi sekt\u00f6r haline getirmi\u015f onlarca yozla\u015fm\u0131\u015f muhafazakarlar\u0131 Allah\u2019a havale ediyor, M\u00fcsl\u00fcman k\u0131zlar\u0131m\u0131z\u0131n tesett\u00fcr alan\u0131ndaki bu rezillikten, koku\u015fmu\u015fluktan bir an \u00f6nce halas olmas\u0131n\u0131, m\u00fcsl\u00fcman bir bayan\u0131 Cennet\u2019in kokusunu dahi alamayacak derecede Allah\u2019\u0131n r\u0131zas\u0131ndan uzakla\u015ft\u0131ran bu ucube k\u0131yafetlerden bir an \u00f6nce s\u0131yr\u0131larak hakiki tesett\u00fcr olan \u00e7ar\u015fafla<\/strong> aziz olabilmeyi, onun r\u0131zas\u0131na erebilmeyi Cenab-\u0131 Hak\u2019tan niyaz ediyoruz.<\/p>\n

    \u00c2m\u00een, Y\u00e2 Mu\u2019\u00een…<\/p>\n

    \n

    \u00a0<\/strong><\/p>\n

    [1]<\/a> \u0130sra, 70<\/span><\/p>\n

    [2]<\/a> Rum, 41<\/span><\/p>\n

    [3]<\/a> \u0130bn Manzur, Lisanu\u2019l-Arab<\/em>, Daru Sader, Beyrut, Bask\u0131: I, IV\/343, R\u00e2z\u00ee, Muht\u00e2ru\u2019s-S\u0131h\u00e2h<\/em>, Mektebetu L\u00fcbnan, Beyrut, 1995, I\/326, Muhammed b. Muhammed Abdurrezzak el-H\u00fcseyn\u00ee, Tacu\u2019l-Ar\u00fbs min Cev\u00e2hiri\u2019l-K\u00e2m\u00fbs<\/em>, Daru\u2019l-Hid\u00e2ye, XI\/501, Cevher\u00ee, es-S\u0131h\u00e2h<\/em>, II\/239,\u00a0<\/span><\/p>\n

    [4]<\/a> \u0130brahim Mustafa, Ahmed Zeyy\u00e2t, Hamid Abd\u00fclkadir, Muhammed en-Necc\u00e2r, el-Mu\u2019cemu\u2019l-Ves\u00eet<\/em>, Daru\u2019d-Da\u2019ve, I\/416<\/span><\/p>\n

    [5]<\/a> A\u2019raf, 26<\/span><\/p>\n

    [6]<\/a> A\u2019r\u00e2f, 28<\/span><\/p>\n

    [7]<\/a> Ebu\u2019l-Hasen Ali b. Ahmed el-V\u00e2hid\u00ee en-Neys\u00e2b\u00fbr\u00ee, Esb\u00e2bu\u2019n-N\u00fcz\u00fbl<\/em>, Daru\u2019z-Zeh\u00e2ir, 2004, Bask\u0131: III, s. 225, Celalettin es-Suy\u00fbt\u00ee, L\u00fcb\u00e2bu\u2019n-Nuk\u00fbl f\u00ee Esb\u00e2bi\u2019n-N\u00fcz\u00fbl<\/em>, el-Mektebetu\u2019l-Asriyye, Beyrut, 2003, s. 139<\/span><\/p>\n

    [8]<\/a> A\u2019raf, 27<\/span><\/p>\n

    [9]<\/a> Siracuddin Ali b. Adil ed-D\u0131me\u015fk\u00ee, el-L\u00fcb\u00e2b, f\u00ee Ul\u00fbmi\u2019l-Kit\u00e2b<\/em>, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 1998, IX\/79<\/span><\/p>\n

    [10]<\/a> Bu konuyla ilgili \u0130mam Ebu Hanife\u2019den gelen rivayetler farkl\u0131l\u0131k arz etmektedir.Hidaye ve Kad\u0131han\u2019\u0131n \u015eerhu\u2019l-Camii\u2019s-Sa\u011fir\u2019inde kad\u0131n\u0131n ayaklar\u0131n\u0131n avret olmad\u0131\u011f\u0131 do\u011fru bulunmu\u015ftur. Nitekim el-Muh\u00eet sahibi de bu g\u00f6r\u00fc\u015f\u00fc tercih etmi\u015ftir. Kud\u00fbr\u00ee \u015ferhi el-Akta\u2019 ve Kad\u0131h\u00e2n \u201cFet\u00e2v\u00e2\u201ds\u0131nda avret oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fcn do\u011fru oldu\u011funu ifade etmi\u015flerdir. (Bkz. Zafer Ahmed el-Usm\u00e2n\u00ee et-Teh\u00e2nev\u00ee, \u0130\u2019l\u00e2u\u2019s-S\u00fcnen<\/em>, Daru\u2019l-Fikr, 2001, Bask\u0131: I II\/652<\/span><\/p>\n

    [11]<\/a> Ahz\u00e2b, 59<\/span><\/p>\n

    [12]<\/a> el-Kurtub\u00ee, Ebu Abdillah Muhammed b. Ahmed, el-Cami\u2019 li Ahk\u00e2mi\u2019l-Kur\u2019\u00e2n<\/em>, Daru \u00c2lemi\u2019l-K\u00fct\u00fcb, Riyat, 2003, XIV\/242,Muhammed Fu\u00e2d el-Ber\u00e2z\u00ee, Hic\u00e2bu\u2019l-M\u00fcslime beyne intihali\u2019l-Mubt\u0131l\u00een ve Te\u2019v\u00eeli\u2019-C\u00e2hil\u00een<\/em>, Daru \u0130bn Hazm, Beyrut-L\u00fcbnan, 2000, Bask\u0131: III<\/span><\/p>\n

    [13]<\/a> Muhammed Zahid el-Kevser\u00ee, Mak\u00e2l\u00e2t<\/em>, el-Mektebetu\u2019l-Ezheriyye, M\u0131s\u0131r, s. 287<\/span><\/p>\n

    [14]<\/a> Nur, 31<\/span><\/p>\n

    [15]<\/a> ez-Zeheb\u00ee, Muhammed b. Ahmed, el-Keb\u00e2ir<\/em>, Daru\u2019n-Nedveti\u2019l-Ced\u00eede, Beyrut, s. 135<\/span><\/p>\n

    [16]<\/a> Ahmed b. Hanbel, M\u00fcsned<\/em>, XIV\/300, No: 8665, M\u00fcslim, Sah\u00eeh<\/em>, No: 2128, \u00a0Taber\u00e2n\u00ee, el-Mu\u2019cemu\u2019l-Evsat<\/em>, No: 1811, \u0130bn Hibb\u00e2n, Sah\u00eeh<\/em>, No: 7461, el-Beyhak\u00ee, es-S\u00fcnenu\u2019l-K\u00fcbr\u00e2<\/em>, No: 3386 \u00a0<\/span><\/p>\n

    [17]<\/a> Celalettin es-Suy\u00fbt\u00ee, Tenv\u00eeru\u2019l-Hav\u00e2lik<\/em>, Matbaatu Mustafa el-B\u00e2b\u00ee el-Haleb\u00ee, 1370, s. III\/103, Muhammed b. Ahmed \u0130smail el-Mukaddem, Edilletu\u2019l-Hic\u00e2b<\/em>, Daru \u0130bni\u2019l-Cevz\u00ee, el-K\u00e2hire, s. 156<\/span><\/p>\n

    [18]<\/a> Z\u0131ya el-Makdisi, el-Muht\u00e2re<\/em>, I\/441, Ahmed b. Hanbel, M\u00fcsned<\/em>, XXXIV\/ 129, No: 21786,\u00a0 Bezz\u00e2r, M\u00fcsned<\/em>, No: 2579\u00a0<\/span><\/p>\n

    [19]<\/a> Taki el-Usm\u00e2n\u00ee, Tekmiletu Fethi\u2019l-M\u00fclhim<\/em>, IV\/ 68 Daru\u2019l-Kalem, D\u0131me\u015fk<\/span><\/p>\n

    [20]<\/a> Ahmed b. Hanbel, M\u00fcsned<\/em>, No: 19711,\u0130bn Eb\u00ee \u015eeybe, el-Musannef<\/em>, No: 26863, Nes\u00e2\u00ee, S\u00fcnen<\/em>, No: 5126, H\u00e2kim, el-M\u00fcstedrek<\/em>, No: 3497, \u0130bn Huzeyme, Sahih<\/em>, No: 1681, D\u00e2rim\u00ee, S\u00fcnen<\/em>, No: 2688\u00a0\u00a0<\/span><\/p>\n

    [21]<\/a> M\u00fcslim, \u201cKitabu\u2019s-Salat\u201d, No: 443, Ebu Nuaym, el-M\u00fcsned<\/em>, No: 988, Nes\u00e2i, S\u00fcnen<\/em>, No: 5131<\/span><\/p>\n

    [22]<\/a> Beyhaki, es-S\u00fcnenu\u2019l-K\u00fcbr\u00e2<\/em>, No: 6186, Humeyd\u00ee, el-M\u00fcsned<\/em>, No: 1001, Ahmed b. Hanbel, M\u00fcsned<\/em>, XIII\/339, No: 7959<\/span><\/p>\n

    [23]<\/a> Ahmed b. Hanbel, el-M\u00fcsned<\/em>, No: XI\/461, No: 6875, Taber\u00e2n\u00ee, el-Mu\u2019cemu\u2019l-Keb\u00eer<\/em>, No: 14332, Heysem\u00ee, Mecmau\u2019z-Zev\u00e2id<\/em>, No: 13196<\/span><\/p>\n

    [24]<\/a> Taber\u00e2n\u00ee, el-Mu\u2019cemu\u2019l-Evsat<\/em>, No: 2443, el-Mu\u2019cemu\u2019l-Keb\u00eer<\/em>, No: 13180<\/span><\/p>\n

    [25]<\/a> Ebu D\u00e2v\u00fbd, S\u00fcnen<\/em>, No: 4098, \u0130bn M\u00e2ce, S\u00fcnen<\/em>, No: 1903<\/span><\/p>\n

    [26]<\/a> En\u2019am, 159<\/span><\/p>\n

    [27]<\/a> H\u00fbd, 113<\/span><\/p>\n

    [28]<\/a> Ahmed b. Hanbel, M\u00fcsned<\/em>, II\/207, No: 6931, M\u00fcslim, Sahih<\/em>, No: 2077, Nes\u00e2\u00ee, VIII\/203, No: 5316, Tay\u00e2lis\u00ee, M\u00fcsned<\/em>, No: 2278,\u00a0 Eb\u00fb Av\u00e2ne, M\u00fcsned<\/em>, No: 8532, Hakim el-M\u00fcstedrek<\/em>, IV\/211, \u00a0Beyhak\u00ee, es-S\u00fcnenu\u2019l-K\u00fcbr\u00e2<\/em>, No: 9385, Suy\u00fbt\u00ee, Cami\u2019u\u2019l-Eh\u00e2d\u00ees<\/em>, IX\/400<\/span><\/p>\n

    [29]<\/a> \u0130bn Hacer bu rivayeti Feth<\/em> de nakletmi\u015f ve \u201cBu Taber\u00e2n\u00ee el-Evsat<\/em> da kendisinde bir beis olmayan bir isnadla nakletmi\u015ftir\u201d demi\u015ftir. X\/284<\/span><\/p>\n

    [30]<\/a> Ahmed el-\u011eum\u00e2r\u00ee, el-\u0130stinf\u00e2r li \u011fazvi\u2019t-te\u015febbuhi bi\u2019l-K\u00fcff\u00e2r<\/em>, Daru\u2019l-be\u015f\u00e2iri\u2019l-\u0130slamiyye, Beyrut-L\u00fcbnan, 2005, Bask\u0131: III,\u00a0 s. 15 vd.<\/span><\/p>\n

    [31]<\/a> Kasas, 79-81<\/span><\/p>\n

    [32]<\/a> Ebu Davud, S\u00fcnen<\/em>, \u201cKitabu\u2019l-Libas\u201d, No: 4029, \u0130bn Mace, S\u00fcnen<\/em>, No: 3668 vd.<\/span><\/p>\n

    [33]<\/a> Tevbe, 111<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    \u0130sl\u00e2miyet insana daima m\u00fcstakim olmay\u0131 emreder. \u0130nsano\u011flunu m\u00fckerrem k\u0131lan[1] Cenab-\u0131 Hak U, ona hayat\u0131n farkl\u0131 kesitleriyle ilgili muhtelif vazifeler de y\u00fcklemi\u015ftir. Kendisini yaratan ve ya\u015fatan Allah U taraf\u0131ndan y\u00fcklenilen bu vazifeler, her ne kadar\u00a0 \u00f6zelde kulun d\u00fcnya ve ahiretini kurtarmas\u0131 amac\u0131na matufsa da genel anlamda t\u00fcm kainat\u0131n yerle\u015fik nizam\u0131n\u0131n devam\u0131 a\u00e7\u0131s\u0131ndan da hayati \u00f6nem ta\u015f\u0131maktad\u0131r. 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