{"id":514,"date":"2020-05-18T22:19:45","date_gmt":"2020-05-18T22:19:45","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=514"},"modified":"2020-05-18T22:19:45","modified_gmt":"2020-05-18T22:19:45","slug":"abdestte-ayaklarin-meshedilmesi-caiz-midir","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/abdestte-ayaklarin-meshedilmesi-caiz-midir\/","title":{"rendered":"Abdestte Ayaklar\u0131n Meshedilmesi Caiz midir?"},"content":{"rendered":"<blockquote><p><strong>Soru: <\/strong>Kur\u2019an-\u0131 kerimde Maide s\u00fcresi 6. Ayet-i kerimede ge\u00e7en \u201cve erculekum\u201d k\u0131raati malum. Birde \u201cve erculikum\u201d k\u0131raatinden bahsediliyor. \u00d6ncelikle bu k\u0131raatin sahih olup olmad\u0131\u011f\u0131n\u0131 sormak istiyorum. \u0130kinci olarak da \u015fayet bu k\u0131raat sahihse buradan yola \u00e7\u0131karak abdestte ayaklar\u0131m\u0131z\u0131 mesh etmemizin caiz olup olmad\u0131\u011f\u0131n\u0131 soraca\u011f\u0131m. Te\u015fekk\u00fcrler\u2026<\/p><\/blockquote>\n<p><strong>Cevap:\u00a0 <\/strong>\u0130sterseniz k\u0131raatin sub\u00fbt\u00ee durumuyla meselemize ba\u015flayal\u0131m. Bu ayet-i kerimede yer alan \u201c <strong>\u0648 \u0623\u0631\u062c\u0644\u0643\u0645 <\/strong>\u201d ifade-i celilesi k\u0131raat olarak nasp\/ \u00fcst\u00fcn ve \u201ccer\/ esre\u201d olarak nakledilmi\u015ftir. <a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a> \u0130bn Kesir, Ebu Amr, Ebu Bekir (As\u0131m\u2019\u0131n r\u00e2vilerinden biri), Hamza,<a href=\"#_ftn2\" name=\"_ftnref2\">[2]<\/a> Ebu Cafer, Half, Enes, \u0130krime, Yahya, e\u015f-\u015ea\u2019bi, el-Bakir, Katade, Alkame, Dahhak, el-A\u2019me\u015f, bu kelimeyi cer ile okuyan imamlardand\u0131r. Nafi\u2019,<a href=\"#_ftn3\" name=\"_ftnref3\">[3]<\/a> el-Kisai, \u0130bn Amir, Hafs \u00a0(\u0130mam As\u0131m\u2019\u0131n di\u011fer R\u00e2visi) , \u0130bn Mesud, Yakup<a href=\"#_ftn4\" name=\"_ftnref4\">[4]<\/a>, Ebu Bekir, \u0130bn Abbas, e\u015f-\u015eafii, Ali, el-Mufaddal gibi imamlar da bunu fethal\u0131\/ \u00fcst\u00fcn olarak okuyan<a href=\"#_ftn5\" name=\"_ftnref5\">[5]<\/a> imamlard\u0131r.<a href=\"#_ftn6\" name=\"_ftnref6\">[6]<\/a> \u015eu halde k\u0131raatin sub\u00fbt\u00ee a\u00e7\u0131dan tevat\u00fcrle nakledilmi\u015f bir k\u0131raat oldu\u011funu s\u00f6ylememiz gerekmektedir.<a href=\"#_ftn7\" name=\"_ftnref7\">[7]<\/a> Nasp k\u0131raatini tercih edenlere g\u00f6re ayaklar\u0131n y\u0131kanmas\u0131 farz oldu\u011fu gibi cer k\u0131raatini tercih edenlere g\u00f6re de ayaklar\u0131n mesh edilmesi caiz<a href=\"#_ftn8\" name=\"_ftnref8\">[8]<\/a> \u00a0olacakt\u0131r.<a href=\"#_ftn9\" name=\"_ftnref9\">[9]<\/a> el-Kaffal\u00a0 \u201cTefsir\u201d inde \u0130bn Abbas, Enes b. M\u00e2lik, \u0130krime, e\u015f-\u015ea\u2019b\u00ee, Ebu Cafer Muhammed b. Ali el-B\u00e2k\u0131r (Rad\u0131yallahu Anhum)\u2019 \u0131n g\u00f6r\u00fc\u015flerinin ayaklar\u0131n meshedilmesinin farz olmas\u0131 \u015feklinde oldu\u011funu nakletmektedir ki bu g\u00f6r\u00fc\u015f bir \u015eii f\u0131rka olan \u0130m\u00e2miyyenin g\u00f6r\u00fc\u015f\u00fcne de paraleldir.<a href=\"#_ftn10\" name=\"_ftnref10\">[10]<\/a>Bir k\u0131s\u0131m zahiriler de y\u0131kama ile mesh etmenin cem edilmesinin vacip oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedirler.<a href=\"#_ftn11\" name=\"_ftnref11\">[11]<\/a> Sadece ve sadece ayaklar\u0131n y\u0131kanmas\u0131n\u0131n farz olmas\u0131n\u0131 ink\u00e2r etme anlam\u0131nda yukar\u0131daki listeye bir de \u0130bn Cerir et-Taber\u00ee\u2019 yi ekleyecek olursak geriye b\u00fct\u00fcn bir \u00fcmmetin ayaklar\u0131n y\u0131kanmas\u0131n\u0131n farz oldu\u011fu \u015feklindeki icm\u00e2\u00ee ve ittif\u00e2ki g\u00f6r\u00fc\u015f\u00fc kalacakt\u0131r.<a href=\"#_ftn12\" name=\"_ftnref12\">[12]<\/a>Kald\u0131 ki yukar\u0131da ismi ge\u00e7en ve kimisi sahab\u00ee, kimi de tabiin fakihlerden olan m\u00fc\u00e7tehit zatlara bu g\u00f6r\u00fc\u015f\u00fcn nispetinin ne denli sa\u011fl\u0131kl\u0131 oldu\u011funu ortaya koymay\u0131 da g\u00f6z \u00f6n\u00fcne ald\u0131\u011f\u0131m\u0131zda y\u0131kamaya kar\u015f\u0131l\u0131k mesh etme \u015feklindeki g\u00f6r\u00fc\u015f\u00fcn ne denli zay\u0131f kalaca\u011f\u0131 izahtan varestedir. Ayr\u0131ca ayn\u0131 ki\u015filerden y\u0131kaman\u0131n farz oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne d\u00f6nd\u00fcklerine dair yap\u0131lan rivayetler de zafiyetin tezah\u00fcr\u00fc ad\u0131na a\u00e7\u0131lan yeni bir pencere mesabesindedir. S\u00f6z\u00fc fazla uzatmadan cer k\u0131raatini savunanlar\u0131n g\u00f6r\u00fc\u015flerine delil olarak ortaya koyduklar\u0131 gerek\u00e7eleri\u00a0 serdettikten sonra bu iddialara verilen cevaplar\u0131 zikretmekle devam edelim:<\/p>\n<p><strong><span style=\"color: #ff0000;\">Meshi savunanlar ve gerek\u00e7eleri:\u00a0\u00a0\u00a0<\/span> <\/strong><\/p>\n<p>&nbsp;<\/p>\n<ol>\n<li>K\u0131raat imamlar\u0131ndan N\u00e2fi\u2019 \u0130bn \u00c2mir, Hafs, Kis\u00e2i ve Yakub\u2019un okuyu\u015funa g\u00f6re ayet ayaklar\u0131n y\u0131kanmas\u0131n\u0131, geri kalan\u0131n\u0131n okuyu\u015flar\u0131na g\u00f6re ayaklara meshedilmesini emreder. Ebubekir er-R\u00e2z\u00ee, her ikisini de \u201cMe\u015fhur k\u0131raat\u201d olarak verir. Ehl-i s\u00fcnnet okuluna mensup \u00e2limlerin \u00e7o\u011funlu\u011fu birincisini, Ehl-i beyt okulu mensuplar\u0131 ve Taber\u00ee gibi baz\u0131 s\u00fcnn\u00ee imamlar ikincisini tercih ederler.<a href=\"#_ftn13\" name=\"_ftnref13\">[13]<\/a><\/li>\n<li>Bu konuda cer k\u0131raati esas te\u015fkil etmektedir. Zira cer k\u0131raatinin h\u00fckm\u00fcnce ayaklar\u0131n meshedilmesi t\u0131pk\u0131 ba\u015f\u0131n meshi gibi emrin sahas\u0131na d\u00e2hil olaca\u011f\u0131ndan dolay\u0131 farz olacakt\u0131r. Bu konuda cer k\u0131raatinin farziyetini \u0131skalamak ad\u0131na s\u00f6z konusu rivayetin civar<a href=\"#_ftn14\" name=\"_ftnref14\">[14]<\/a> i\u00e7in geldi\u011fini s\u00f6ylemek do\u011fru de\u011fildir. Do\u011fru olan ba\u015f i\u00e7in s\u00f6z konusu olan farziyetin ayaklar i\u00e7in de ge\u00e7erli olmas\u0131d\u0131r. Aksi durumda hakikat ile mecaz\u0131n toplanmas\u0131 s\u00f6z konusu olacakt\u0131r.<\/li>\n<\/ol>\n<ul>\n<li>E\u011fer \u00e2yette ge\u00e7en mesh \u2013y\u0131kamay\u0131 savunanlar\u0131n \u00f6ne s\u00fcrd\u00fckleri gibi- \u015fayet mesh manas\u0131nda m\u00fclahaza edilecek olursa, bu durumda \u201cEfendimiz abdestte ayaklar\u0131n\u0131 gaslederdi\/ y\u0131kard\u0131\u201d \u015feklindeki haberle de istidlal edilememesi gerekir. \u00c7\u00fcnk\u00fc ihtimaldir ki; buradaki gasille kas\u0131t da mesh etmek olabilir.<\/li>\n<\/ul>\n<ol>\n<li>Ayr\u0131ca Ebu Zeyd\u2019in \u201cNamaz i\u00e7in mesh yapt\u0131m\u201d s\u00f6z\u00fcnden yola \u00e7\u0131karak mesh kelimesinin y\u0131kama manas\u0131na geldi\u011fini \u00f6ne s\u00fcrmek de isabetli de\u011fildir. \u00c7\u00fcnk\u00fc onun bu ifadeyi kullanmas\u0131 \u201cTe\u011fasseltu\/ y\u0131kand\u0131m\u201d kelimesini kullanmas\u0131 durumunda gus\u00fcl manas\u0131n\u0131n anla\u015f\u0131lmas\u0131 \u015feklindeki bir yanl\u0131\u015f anlaman\u0131n \u00f6ne ge\u00e7ilmesi gayesine matuftur. Bunun i\u00e7in gasil ifadesinin yerine mesh ifadesini kullanm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc y\u0131kanan bir \u015fey sonu\u00e7ta mesh edilmi\u015f de olur. \u015eu halde buradan hareketle bu ayet \u00fczerinde konu\u015furken mesh kelimesinin gasil manas\u0131na geldi\u011fini savunmak yersiz bir d\u00fc\u015f\u00fcnce olur.<\/li>\n<li>Bu konuyla ilgili \u0130bn Abbas (Rad\u0131yallahu Anhuma)\u2019dan \u201c Abdest iki y\u0131kama ve iki mesh etmedir\u201d<a href=\"#_ftn15\" name=\"_ftnref15\">[15]<\/a> \u015feklinde rivayet nakledilmi\u015ftir. Ayr\u0131ca \u015fu hadise de ayaklar\u0131n mesh edilmesinin farziyetini ifade etme anlam\u0131nda ehemmiyet arz eder: Humeyd \u015f\u00f6yle demi\u015ftir: \u201cMusa b. Enes, Enes (Rad\u0131yallahu Anh)\u2019e \u201cHaccac bize Ehvaz\u2019da hutbe verdi ve abdesti anlatarak \u201cY\u00fczlerinizi, ellerinizi y\u0131kay\u0131n. Ba\u015f\u0131n\u0131z\u0131 mesh edin ve ayaklar\u0131n\u0131z\u0131 da y\u0131kay\u0131n. Zira \u00c2demo\u011flundan pisli\u011fine ayaklar\u0131ndan daha yak\u0131n olan hi\u00e7bir \u015fey yoktur. \u015eu halde ayaklar\u0131n\u0131z\u0131n alt\u0131n\u0131, \u00fcst\u00fcn\u00fc ve \u00f6k\u00e7elerini y\u0131kay\u0131n dedi\u201d diye anlatt\u0131. Bunun \u00fczerine Enes b. M\u00e2lik; Allah do\u011fru s\u00f6yledi, Haccac yalan s\u00f6yledi. Allah Te\u00e2l\u00e2 \u201cBa\u015flar\u0131n\u0131z\u0131 ve ayaklar\u0131n\u0131z\u0131 mesh edin buyurdu\u201d dedi. Enes (Rad\u0131yallahu Anh) ayaklar\u0131n\u0131 mesh edince onlar\u0131 \u0131slat\u0131rd\u0131.<a href=\"#_ftn16\" name=\"_ftnref16\">[16]<\/a> B\u00fct\u00fcn bu rivayetler ve benzerleri abdestte ayaklar\u0131n mesh edilmesinin farziyetine, en az\u0131ndan me\u015fruiyetine delalet etmektedir.<\/li>\n<li>Teyemm\u00fcmde ayaklar\u0131n mesh edilmemesi ba\u015f\u0131n meshedilmemesiyle ili\u015fkilidir. Zira her ikisinin de abdestte h\u00fckm\u00fc mesh edilmek oldu\u011fu i\u00e7in teyemm\u00fcm abdestinde h\u00fck\u00fcmleri beraberce d\u00fc\u015fmektedir. Bu da abdestte ba\u015f ile ayaklar\u0131n h\u00fck\u00fcmlerinin ayn\u0131 oldu\u011funu ortaya koymaktad\u0131r.<\/li>\n<\/ol>\n<p><span style=\"color: #ff0000;\"><strong>Y\u0131kamay\u0131 savunanlar\u0131n gerek\u00e7e ve cevaplar\u0131<\/strong><\/span><\/p>\n<ol>\n<li>K\u0131raat imamlar\u0131n\u0131n bu kelimeyi nasp ve cer halinde okudu\u011funu zaten yukar\u0131da belirtmi\u015ftik, bu m\u00fcsellemdir. Her iki k\u0131raatin de m\u00fctevatir olu\u015fu itiraz g\u00f6t\u00fcrmeyecek bir husustur. Ebubekir er-R\u00e2z\u00ee\u2019 nin her ikisini de me\u015fhur olarak vermesi meselesine gelince; bu ayr\u0131nt\u0131n\u0131n Ebubekir er-R\u00e2zi\u2019 ye mahsusmu\u015f gibi onun ismi maiyetinde zikredili\u015fi taacc\u00fcbe \u015f\u00e2yand\u0131r. \u00c7\u00fcnk\u00fc bu husus konuyu m\u00fctalaa i\u00e7in atf-\u0131 nazar edece\u011fimiz hemen hemen t\u00fcm eserlerde ittif\u00e2k\u00ee olarak kaydedilen bir husustur.<a href=\"#_ftn17\" name=\"_ftnref17\">[17]<\/a> Bu mahalde yap\u0131lmak istenen ge\u00e7i\u015ftirme usul\u00fcyle ispata kalk\u0131\u015f\u0131lan ve tam anlam\u0131yla kifa\u00ee miktarda delile ula\u015f\u0131lamad\u0131\u011f\u0131ndan dolay\u0131 par\u00e7ac\u0131 bir okuma ve aktarma anlay\u0131\u015f\u0131yla meseleye takla att\u0131r\u0131lmas\u0131d\u0131r. Zira el-Cess\u00e2s\u2019 \u0131n her iki k\u0131raat i\u00e7in hemen herkes gibi me\u015fhur(m\u00fctevatir) demesi konunun h\u00fckm\u00fc a\u00e7\u0131s\u0131ndan neyi de\u011fi\u015ftirecektir? O, kendisine ait <em>\u201cAhk\u00e2mu\u2019l-Kur\u2019an\u201d<\/em> \u0131nda, <em>\u201cMes\u00e2ilu\u2019l-Hil\u00e2f\u201d<\/em> \u0131nda ve <em>\u201c\u015eerhu Muhtasari\u2019t-Tah\u00e2vi\u201d<\/em>sinde, bu meseleyi ele alm\u0131\u015f ve nasb k\u0131raatinin tercih edilmesi ve buna ba\u011fl\u0131 olarak da abdestte ayaklar\u0131n meshedilmesinin de\u011fil y\u0131kanmas\u0131n\u0131n farz oldu\u011funu delillendirmi\u015ftir. Bahsi yap\u0131lan eserlerdeki beyan\u00e2t\u0131na bak\u0131lacak olursa el-Cess\u00e2s\u2019\u0131n konu hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fc \u00f6zetle \u015fudur: \u201cHer iki ayet t\u00fcm bir \u00fcmmet taraf\u0131ndan nakledildi\u011fi i\u00e7in m\u00fcstakil iki ayet gibi kabul edilirler. \u015eu halde bu iki k\u0131raatten yola \u00e7\u0131kacak olursak \u00f6n\u00fcm\u00fcze \u00fc\u00e7 ihtimal \u00e7\u0131kmaktad\u0131r: Ya buradaki farziyetin hem y\u0131kama ve hem de mesh etme \u015feklinde tamam\u0131 oldu\u011funu farz edece\u011fiz. Veya ayetin kast\u0131n\u0131n muhayyer\/ serbest b\u0131rakma oldu\u011funu ve dileyenin y\u0131kama emri ile dileyenin de mesh etme emri ile amel etmesinin caiz oldu\u011funu s\u00f6yleyece\u011fiz. Yahut da, ayetin kast etti\u011fi manan\u0131n iki emir aras\u0131nda muhayyerlik de\u011fil de belirli olarak birinin farziyetini ifade oldu\u011funu belirtmek durumunda kalaca\u011f\u0131z. Birinci olarak zikredilen her ikisinin de ayetin kast\u0131 i\u00e7erisinde oldu\u011fu \u015feklindeki ihtimalin tahakkuku m\u00fcmk\u00fcn de\u011fildir. Zira \u00fcmmetin tamam\u0131 bunun hilaf\u0131\/ z\u0131tt\u0131 \u00fczere icma etmi\u015ftir.<a href=\"#_ftn18\" name=\"_ftnref18\">[18]<\/a> \u0130kinci ihtimal olarak belirtti\u011fimiz tahyir\/ serbest b\u0131rakma da ayetin maksad\u0131 kapsam\u0131na giremez. Zira \u00c2yette tahyir ifade edecek her hangi bir laf\u0131z bulunmad\u0131\u011f\u0131 gibi bu manaya delalet edecek her hangi bir \u015fey de mevcut de\u011fildir. \u015eu halde baki kalan bir ihtimaldir ki; o da ayetteki farziyetten maksad\u0131n ya mesh etme yahut da y\u0131kamadan birisinin oldu\u011fudur. \u0130ki ihtimalden hangisinin murad-\u0131 il\u00e2h\u00eeye uygun oldu\u011funu bulabilmemiz i\u00e7in delil aramam\u0131z gerekmektedir. Ayetteki ayaklarla ilgili verilen h\u00fck\u00fcmden maksad\u0131n y\u0131kama oldu\u011funun ba\u015fl\u0131ca delili b\u00fct\u00fcn bir \u00fcmmetin ki\u015finin ayaklar\u0131 y\u0131kamas\u0131 durumunda farziyeti ve ayetin maksad\u0131n\u0131 yerine getirdi\u011fine, ayr\u0131ca bir ki\u015finin meshi terk etmesinden dolay\u0131 k\u0131nanmayaca\u011f\u0131na dair g\u00f6r\u00fc\u015f birli\u011finde bulunmas\u0131d\u0131r. Bu laf\u0131z iki manadan her birine ihtimalli olmas\u0131 cihetiyle de beyana ihtiya\u00e7 duyan m\u00fccmel laf\u0131z h\u00fckm\u00fcndedir. \u00d6yleyse, Peygamberin fiili veya kavli ile beraber manas\u0131 ve kast\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kacakt\u0131r. Ayetin icmalini\/ kapal\u0131l\u0131\u011f\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karacak Peygamber fiili tevat\u00fcren nakledilmi\u015f olan \u201c Muhakkak ki Neb\u00ee abdestte ayaklar\u0131n\u0131 y\u0131kad\u0131\u201d \u015feklindeki ifadedir. Beyan sadedinde gelen fiil ise v\u00fccup ifade etmektedir. Kavl\u00ee beyan ise C\u00e2bir, Ebu Hureyre, \u00c2i\u015fe ve Abdullah b. \u00d6mer (Rad\u0131yallahu anhum) ve ba\u015fkalar\u0131 taraf\u0131ndan nakledilen \u201cPeygamber ayaklar\u0131na suyun de\u011fmedi\u011fi bir k\u0131s\u0131m insanlar\u0131n topuklar\u0131n\u0131 g\u00f6rd\u00fc ve <em>\u201cAte\u015ften \u00f6k\u00e7elere veyl olsun\u201d buyurdu\u201d <a href=\"#_ftn19\" name=\"_ftnref19\"><strong>[19]<\/strong><\/a><\/em>\u015feklindeki hadistir. Bu hadiste yer alan tehdidin sadece farz\u0131 terk eden ki\u015fiyle ilgili olabilece\u011fi hususu izahtan m\u00fcsta\u011fnidir.<a href=\"#_ftn20\" name=\"_ftnref20\">[20]<\/a> B\u00fct\u00fcn bunlardan a\u00e7\u0131k bir \u015fekilde anla\u015f\u0131lm\u0131\u015ft\u0131r ki; Ebubekir er-R\u00e2z\u00ee\u2019 nin bu mesele hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fc \u00fcmmetin tamam\u0131n\u0131n g\u00f6r\u00fc\u015f\u00fc \u015feklinde arz edebilece\u011fimiz ayaklar\u0131n y\u0131kanmas\u0131n\u0131n farz olmas\u0131 \u015feklindeki g\u00f6r\u00fc\u015f\u00fcyle ayn\u0131d\u0131r. Ehl-i s\u00fcnnet ve ehl-i beyt kavramlar\u0131n\u0131n aralar\u0131nda fark olan iki kavram olarak sunulmaya \u00e7al\u0131\u015f\u0131lmas\u0131 da malum bir gaye u\u011fruna ortaya konan deh\u015fetli bir desisedir. Ehl-i beyt ehl-i s\u00fcnnetin ta kendisidir. \u015eayet bu mahalde ehl-i beytin g\u00f6r\u00fc\u015f\u00fc olarak verilen \u201cayaklar\u0131n y\u0131kanmas\u0131 \u201c \u015feklindeki g\u00f6r\u00fc\u015f, Ebu Cafer el-Bak\u0131r\u2019\u0131n ayetteki <em>\u201cve erculekum<\/em>\u201d ifadesini cer ile okumas\u0131ndan ve yukar\u0131da da nakletti\u011fimiz gibi \u0130bn Abbas\u2019\u0131n buna cevaz verdi\u011fi \u015feklindeki karinelerden yola \u00e7\u0131k\u0131larak savunuluyorsa bu m\u00fcddeas\u0131ndan tahall\u00fcf eden bir delil olur. Zira y\u0131kamay\u0131 savunan b\u00fct\u00fcn bir \u00fcmmet cer k\u0131raatini ink\u00e2r etmemektedir. Lakin cer k\u0131raatinin birazdan serdedece\u011fimiz bir k\u0131s\u0131m manilerden dolay\u0131 meshin farziyetini ifade etmeyece\u011fini s\u00f6ylemektedirler. Ehl-i beytin g\u00f6r\u00fc\u015f\u00fc derken neye istinat edildi\u011fi de zikredilmeyip mesele karambole getirildi\u011fi i\u00e7in somut \u00f6rnekler \u00fczerinden konu\u015fmam\u0131z pek m\u00fcmk\u00fcn g\u00f6z\u00fckm\u00fcyor. Meseleyi tahkik sadedinde Taber\u00ee\u2019ye at\u0131f yapan Mealcimiz Taber\u00ee\u2019 yi bi hakk\u0131n incelemi\u015f olsayd\u0131 onun ehl-i beyt neferlerinden olan Hz. Ali\u2019nin hem ayaklar\u0131 topuklara kadar y\u0131kamay\u0131 emretti\u011fini<a href=\"#_ftn21\" name=\"_ftnref21\">[21]<\/a> , mukaddem olan\u0131n da muahhar olan\u0131n da nasp k\u0131raaati oldu\u011funu s\u00f6yledi\u011fini<a href=\"#_ftn22\" name=\"_ftnref22\">[22]<\/a>g\u00f6recek ve hem de \u0130bn Abbas\u2019\u0131n \u201c\u0130\u015f gasile d\u00f6nm\u00fc\u015ft\u00fcr\u201d \u015feklindeki fetvas\u0131n\u0131<a href=\"#_ftn23\" name=\"_ftnref23\">[23]<\/a> okumu\u015f olacakt\u0131. Ret sadedinde yeterince tafsilat\u0131 burada aktarmam\u0131z\u0131n m\u00fcmk\u00fcn olmamas\u0131 nedeniyle \u015fu kadar\u0131n\u0131 belirtmekle iktifa etmi\u015f olal\u0131m: \u0130slamo\u011flu\u2019nun Taber\u00ee\u2019ye yapt\u0131\u011f\u0131 at\u0131fla ilgili iki ihtimal s\u00f6z konusudur. Birinci ihtimale g\u00f6re \u0130slamo\u011flu sair kitaplarda yer ald\u0131\u011f\u0131 \u015fekliyle Taberi\u2019ye yap\u0131lan tahyir isnad\u0131n\u0131 okumakla yetinmi\u015f ve Taber\u00ee\u2019 nin bizatihi eserini m\u00fctalaa ederek ona bu g\u00f6r\u00fc\u015f\u00fc nispet etmemi\u015ftir. Yahut da Taber\u00ee\u2019 nin g\u00f6r\u00fc\u015f\u00fcn\u00fc kendisine ait eserden nakletmeyi daha ilm\u00ee g\u00f6rm\u00fc\u015f ve eserini okuyarak onun g\u00f6r\u00fc\u015f\u00fc ad\u0131na edindi\u011fi kanaatini sat\u0131rlara d\u00f6km\u00fc\u015ft\u00fcr. Al\u00e2 k\u00fclli h\u00e2l ihtimallerin iki say\u0131s\u0131na m\u00fcnhas\u0131r k\u0131l\u0131nmas\u0131 \u0130slamo\u011flu\u2019nun Taber\u00ee\u2019 nin g\u00f6r\u00fc\u015f\u00fcn\u00fc anlayamad\u0131\u011f\u0131 yahut do\u011fru aktaramad\u0131\u011f\u0131 \u015feklindeki tek neticenin tahsiline engel te\u015fkil etmemektedir. Zira \u0130bn Cer\u00eer et-Taber\u00ee\u2019 nin konuyla ilgili mezhebini nakledenler onun g\u00f6r\u00fc\u015f\u00fcn\u00fc \u201c Ki\u015finin Mesh yapmakla gasil yapmak aras\u0131nda muhayyer oldu\u011fu\u201d \u015feklinde kaydetmektedirler. \u0130bn Kes\u00eer\u2019in de if\u00e2de etti\u011fi gibi Taber\u00ee\u2019 nin mezhebini b\u00f6yle aktarmak onun g\u00f6r\u00fc\u015f\u00fcn\u00fc anlayamamaktan ne\u015fet etmektedir. Zira y\u0131kaman\u0131n i\u00e7erisinde zaten mesh etmek oldu\u011funa g\u00f6re tekrardan ayaklar\u0131 mesh etmenin ne gibi bir anlam\u0131 olabilecektir? \u00d6yleyse Taber\u00ee\u2019 nin g\u00f6r\u00fc\u015f\u00fc ayaklar\u0131n y\u0131kanmas\u0131yla yetinilmemesi ve buna ziyade olarak bir de ayaklar\u0131n ovulmas\u0131d\u0131r. Zira ayaklar\u0131n \u00e7amur ve yerle irtibat\u0131 sair azalara nispetle fazlad\u0131r. \u015eu halde Taber\u00ee nasp k\u0131raatinin gerektirdi\u011fi mana olan y\u0131kama ile cer k\u0131raatinin muktezas\u0131 olan mesh etmeyi cem etme ad\u0131na y\u0131kamaya ziyade olarak bir de ovulmas\u0131n\u0131 \u015fart ko\u015fmaktad\u0131r.<a href=\"#_ftn24\" name=\"_ftnref24\">[24]<\/a> Y\u0131kama ile beraber iktifa etmeyip art\u0131 olarak bir de gasli \/y\u0131kamay\u0131 \u015fart ko\u015fan birinin mezhebini sadece mesh yapmaya cevaz verdi\u011fi \u015feklinde aktarmak nakil hainli\u011finden ba\u015fka hangi ifade ile tabir edilebilir?<\/li>\n<li><em>\u201cVe erculikum\u201d<\/em> k\u0131raatinde bizler de bu laf\u0131zdan \u00f6nce \u201cimseh\u00fb\/ meshediniz\u201d \u015feklindeki emri m\u00fcteallak olarak takdir ediyoruz. Ancak bize g\u00f6re birinci mesh emri ile beraber ikinci mesh emri ayn\u0131 manay\u0131 ifade etmemektedir. Zira laf\u0131zlar taadd\u00fct etti\u011finde manan\u0131n da taadd\u00fct etmesi her hangi bir mahzur ta\u015f\u0131mamaktad\u0131r. Ayn\u0131 lafz\u0131n matufun aleyhte mec\u00e2z\u00ee bir mana ifade edip matufta hakiki mana ifade etmesi m\u00fcmk\u00fcnd\u00fcr. Hatta bunun misali <em>\u201cEy iman edenler! Sarho\u015fken ne dedi\u011finizi bilinceye dek namaza yakla\u015fmay\u0131n\u0131z! C\u00fcn\u00fcpken de\u2026\u201d<a href=\"#_ftn25\" name=\"_ftnref25\"><strong>[25]<\/strong><\/a><\/em> \u015feklinde devam eden ayet-i kerimede g\u00f6r\u00fclmektedir. S\u00f6z konusu ayette birinci olarak zikredilen sal\u00e2t\/ namaz \u015fer\u2019\u00ee manas\u0131 olan \u201cerk\u00e2n-\u0131 mahsusa\u201d y\u0131 ifade ederken ikincisi namaz\u0131n mahalli olan mescidi anlatmaktad\u0131r. Bu \u015fekildeki bir hakikat ve mecaz\u0131n cemi kendisi de bir im\u00e2m\u00ee olan <em>\u201cZ\u00fcbdetu\u2019l-Us\u00fbl\u201d <\/em>\u015f\u00e2rihi\u2019nin belirtti\u011fi gibi caizdir. Yukar\u0131daki \u00e2yeti bir \u00e7ok im\u00e2m\u00ee m\u00fcfessir de bu \u015fekilde tefsir etmi\u015ftir. \u015eu halde bahsinde oldu\u011fumuz \u00e2yette de birinci meshin ger\u00e7ek manas\u0131nda olmas\u0131 ve ikinci meshin de mecaz\u00ee manas\u0131nda olmas\u0131n\u0131n \u00f6n\u00fcnde her hangi bir engel yoktur. \u00dcstelik \u0130m\u00e2m\u00eeye ve \u015eaf\u00ee mezhebinin usul\u00fcnce hakikat ile mecaz\u0131n aras\u0131n\u0131n cem edilmesinde yahut m\u00fc\u015fterek bir kelimenin her iki manas\u0131nda kullan\u0131m\u0131nda her hangi bir beis yoktur. <a href=\"#_ftn26\" name=\"_ftnref26\">[26]<\/a> \u015eu halde ayetin iki k\u0131raatle okunabilece\u011fi ve bu iki k\u0131raatin gasil ve mesh \u015feklindeki iki manay\u0131 da muhtemil oldu\u011fu a\u00e7\u0131kt\u0131r. Lakin Efendimiz Aleyhissalat\u00fc vesselam\u2019\u0131n hi\u00e7bir zaman ayaklar\u0131n\u0131 mesh etmemesi ve buna ilave olarak da abdestte ayaklar\u0131n\u0131 tam y\u0131kamayan bir kavmi tehditvari bir ifadeyle uyarmas\u0131 cer k\u0131raatinin meshi de caiz k\u0131lmayaca\u011f\u0131n\u0131 g\u00f6stermektedir.<a href=\"#_ftn27\" name=\"_ftnref27\">[27]<\/a> Bunun i\u00e7indir ki \u0130mam e\u015f-\u015eafii \u201cBiz bu ayeti ve erculekum diye okuruz\u201d diyerek nasp k\u0131raatinin ifade etti\u011fi gasil\/y\u0131kama manas\u0131n\u0131n tercihe \u015fayan oldu\u011funu s\u00f6ylemektedir.<a href=\"#_ftn28\" name=\"_ftnref28\">[28]<\/a> Yoksa cer ile okunmas\u0131n\u0131n caiz olmad\u0131\u011f\u0131n\u0131 de\u011fil.<\/li>\n<\/ol>\n<ul>\n<li>Mesh kelimesinin bir tak\u0131m sebeplerden \u00f6t\u00fcr\u00fc gasil manas\u0131nda kullan\u0131lmas\u0131 hi\u00e7bir zaman gasil kelimesinin de mesh manas\u0131nda isti\u2019mal edilmesini gerektirmez. Bu \u015fekildeki bir nazariyeyi \u00f6ne s\u00fcrerek aks\u00ee bir istidlal ve\u00e7hiyle gaslin de mesh manas\u0131na gelebilece\u011fini s\u00f6ylemek \u00e7ok tutarl\u0131 olmaz. Kald\u0131 ki, gaslin\/ y\u0131kaman\u0131n farz oldu\u011funu savunan bir k\u0131s\u0131m \u00e2limler meshin gasil manas\u0131na geldi\u011fini savunurken arap dilinden istifadeyle bunu savunmu\u015flard\u0131r. Ebu Zeyd el-Ensari\u2019 den de nakledildi\u011fi \u00fczere araplar abdest al\u0131p azalar\u0131n\u0131 y\u0131kayan bir adam i\u00e7in <strong>\u201c\u0642\u062f \u062a\u0645\u0633\u062d\u201d <\/strong>denmesini sahih kabul etmi\u015flerdir. Ayn\u0131 \u015fekilde Arap\u00e7ada \u201cAzalar\u0131m\u0131 y\u0131kad\u0131m\u201d manas\u0131nda <strong>\u201c\u062a\u0645\u0633\u062d\u062a \u0644\u0644\u0635\u0644\u0627\u0629 \u201d <\/strong>denmesi de arap lisan\u0131na uygun bir istimaldir.<a href=\"#_ftn29\" name=\"_ftnref29\">[29]<\/a> \u00a0Allah Te\u00e2la\u2019 n\u0131n bir insan\u0131 g\u00fcnahlardan ar\u0131nd\u0131r\u0131p temiz k\u0131lmas\u0131 manas\u0131nda<strong> \u201c\u0645\u0633\u062d \u0627\u0644\u0644\u0647 \u0645\u0627 \u0628\u0643\u201d <\/strong>\u201cAllah sende olan (g\u00fcnah) lar\u0131 silsin, y\u0131kas\u0131n\u201d denmesi de arap diline uygundur. \u015eu halde arap dilinde mesh kelimesinin gasil\/ y\u0131kama manas\u0131nda kullan\u0131lmas\u0131 sahih oldu\u011funa g\u00f6re ayetteki meshin de y\u0131kama anlam\u0131nda oldu\u011funu s\u00f6yleyenlerin g\u00f6r\u00fc\u015f\u00fcn\u00fcn ne denli isabetli oldu\u011fu a\u00e7\u0131\u011fa \u00e7\u0131kmaktad\u0131r.<a href=\"#_ftn30\" name=\"_ftnref30\">[30]<\/a>\u00a0 Zaten bu g\u00f6r\u00fc\u015fe gidilmesine sebep olan ana etken de konu hakk\u0131ndaki rivayetlerin tamam\u0131na yak\u0131n\u0131n\u0131n y\u0131kamaya y\u00f6nelik olmas\u0131d\u0131r. Konu hakk\u0131ndaki rivayetlerin de gasli desteklemesi ayetteki meshin gasil\/y\u0131kama olarak anla\u015f\u0131lmas\u0131 gerekti\u011fini desteklemektedir.<a href=\"#_ftn31\" name=\"_ftnref31\">[31]<\/a><\/li>\n<\/ul>\n<ol>\n<li>Ebu Zeyd rivayetinde kullan\u0131lan <strong>\u201c\u062a\u0645\u0633\u062d\u062a \u0644\u0644\u0635\u0644\u0627\u0629<\/strong> <strong>\u201d <\/strong>ifadesinin \u201cgus\u00fcl ald\u0131m manas\u0131n\u0131 vehmettirmesinden dolay\u0131 kullan\u0131ld\u0131\u011f\u0131n\u0131 kabul etmiyoruz. Zira m\u00fcdda\u00ee\u2019 nin de iddia etti\u011fi gibi \u015fayet y\u0131kan\u0131lan \u015fey ayn\u0131 zamanda mesh edilmi\u015f de oluyorsa o halde me\u015fh\u00fbr ifadenin de bu manaya ihtimalli olmas\u0131 gerekir. Her hal\u00fck\u00e2rda bunun b\u00f6yle olmad\u0131\u011f\u0131n\u0131 farz edecek olsak dahi bu bizim s\u00f6yledi\u011fimiz \u201cmesh\u201d kelimesinin \u201cgasil\u201d anlam\u0131nda kullan\u0131lmad\u0131\u011f\u0131n\u0131 g\u00f6stermez. Zira biz sadece bu misal \u00fczerinden hareket ederek mesh kelimesinin gasil\/y\u0131kama anlam\u0131nda kullan\u0131ld\u0131\u011f\u0131n\u0131 savunmuyoruz.<a href=\"#_ftn32\" name=\"_ftnref32\">[32]<\/a> Bilakis bizim bu konuyu savunu\u015fumuz yukar\u0131da da serdedildi\u011fi ve\u00e7hiyle birka\u00e7 misal \u00fczerindendir. Tamam\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 farz etsek araplar\u0131n \u201c<strong>\u0645\u0633\u062d \u0627\u0644\u0627\u0631\u0636 \u0627\u0644\u0645\u0637\u0631\u201d <\/strong>\u201cYa\u011fmur yeri mesh etti\/y\u0131kad\u0131\u201d \u015feklindeki istimali davam\u0131z\u0131 ispat etmek i\u00e7in kifai bir delil olacakt\u0131r.<a href=\"#_ftn33\" name=\"_ftnref33\">[33]<\/a> Bir de s\u00f6ylediklerimize ziyade olmas\u0131 kabilinden \u015fu noktan\u0131n da belirtilmesi gerekir: Allah Te\u00e2l\u00e2 ayette \u201cercule (i)kum\u201d ifadesini <strong>\u201c\u0627\u0644\u0649 \u0627\u0644\u0643\u0639\u0628\u064a\u0646<\/strong>\u201d\/ topuklara kadar ifadesiyle kay\u0131tlam\u0131\u015ft\u0131r.<a href=\"#_ftn34\" name=\"_ftnref34\">[34]<\/a> \u015eu halde bu ifade bize iki ayaktan her birinde iki tane topuk oldu\u011funu g\u00f6sterir. Bu kayd\u0131 g\u00f6z \u00f6n\u00fcne alarak ayete meshin hususi manas\u0131 olan mestler \u00fczerine mesh \u015feklindeki mesh manas\u0131n\u0131 y\u00fckleyecek olursak<a href=\"#_ftn35\" name=\"_ftnref35\">[35]<\/a> \u015fu halde ayetin manas\u0131 \u201cAyaklar\u0131n\u0131z\u0131 topuklara kadar meshediniz \u015feklinde olacakt\u0131r ki\u201d bunu da kimse savunmam\u0131\u015ft\u0131r. Yani s\u00f6z\u00fcn \u00f6z\u00fc gaye y\u0131kanan \u015feyler i\u00e7in m\u00fclahaza edilebilir. Meshedilen azalar yahut teyemm\u00fcm azalar\u0131 gibilerinde d\u00fc\u015f\u00fcn\u00fclemez.<a href=\"#_ftn36\" name=\"_ftnref36\">[36]<\/a><\/li>\n<li>Konunun rivayet cihetiyle beraber tahliline gelince; Hz. Ali \u0130bn Abbas, Enes b. Malik (Rad\u0131yallahu Anhum) gibi sahabilerden yap\u0131lan nakiller haddi zat\u0131nda hadis kaynaklar\u0131nda yer alan ve muhaddisler taraf\u0131ndan eserlerde nakledilen rivayetlerdir.<a href=\"#_ftn37\" name=\"_ftnref37\">[37]<\/a> Bu sahabilerin mesh g\u00f6r\u00fc\u015f\u00fcnden d\u00f6nd\u00fckleri de yine sabit olan bir \u015feydir.<a href=\"#_ftn38\" name=\"_ftnref38\">[38]<\/a> Bununla birlikte \u015fu rivayetleri bize aktaran sahabenin yine bizzat kendileri Efendimiz\u2019in abdestte ayaklar\u0131n\u0131 y\u0131kad\u0131klar\u0131n\u0131 nakletmektedirler. Meseleyle ilgili rivayetleri tek tek g\u00f6zden ge\u00e7irdi\u011fimizde Efendimizden ve bir k\u0131s\u0131m sahab\u00eelerden nakledilen mesh etmeyle ilgili rivayetlerin i\u015fin ba\u015flar\u0131nda oldu\u011fu ve daha sonra bunun kald\u0131r\u0131l\u0131p nesh edildi\u011fi g\u00f6r\u00fclmektedir. \u0130bn Abbas\u2019\u0131n mezk\u00fbr ayeti okuyup \u201c(En son) emir\/,i\u015f gasile\/ y\u0131kamaya d\u00f6nm\u00fc\u015ft\u00fcr\u201d<a href=\"#_ftn39\" name=\"_ftnref39\">[39]<\/a> demesi, \u0130bn Ebi Leyla\u2019 n\u0131n gasille ilgili sahabenin icma etti\u011fini nakletmesi ve Ata b. Ebi Rabah\u2019\u0131n \u201c Ayaklar\u0131n\u0131 mesh eden kimseyi g\u00f6rmedim\u201d<a href=\"#_ftn40\" name=\"_ftnref40\">[40]<\/a> demesi s\u00f6yledi\u011fimiz manay\u0131 ispat eden onlarca rivayetten sadece iki \u00fc\u00e7 tanesidir. Bu rivayetlerin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 \u0130mam et-Tahavi\u2019 nin <em>\u201c\u015eerhu Meani\u2019l-Asar\u201d<\/em> <a href=\"#_ftn41\" name=\"_ftnref41\">[41]<\/a> \u0131nda Yahut \u201cAhkamu\u2019l-Kur\u2019an\u201d<a href=\"#_ftn42\" name=\"_ftnref42\">[42]<\/a>\u0131nda g\u00f6rmemiz m\u00fcmk\u00fcnd\u00fcr. Ayr\u0131ca meshle ilgili rivayetlerin mestler \u00fczerine mesh\u201d \u015feklinde anla\u015f\u0131lmas\u0131 gerekir. Bu gereklilik Efendimizin fiilinden anla\u015f\u0131lmaktad\u0131r. Zira Peygamberin (Sallallahu Aleyhi ve Sellem) m\u00fcb\u00e2\u015fereten \u00e7\u0131plak ayak \u00fczerine mesh yapt\u0131\u011f\u0131na dair her hangi bir sahih nakil mevcut de\u011fildir.<a href=\"#_ftn43\" name=\"_ftnref43\">[43]<\/a> Bunun i\u00e7in \u0130mam el-Beyhaki, ayaklar \u00fczerine mesh etmeyle ilgili varid olan rivayetlerde ihtisar bulundu\u011funu s\u00f6ylemi\u015f ve bunlar\u0131n tamam\u0131n\u0131n mestlerin i\u00e7erisindeki ayaklar \u015feklinde anla\u015f\u0131lmas\u0131 gerekti\u011fini savunmu\u015ftur.<a href=\"#_ftn44\" name=\"_ftnref44\">[44]<\/a> Bir tak\u0131m hadis kaynaklar\u0131nda bahsi yap\u0131lan rivayetlerin filhakika mestlerle ilgili olup<a href=\"#_ftn45\" name=\"_ftnref45\">[45]<\/a> \u00e7\u0131plak ayak \u015feklinde anla\u015f\u0131lmamas\u0131 gerekti\u011fine dair de \u015fahitler mevcuttur.<a href=\"#_ftn46\" name=\"_ftnref46\">[46]<\/a> Ala k\u00fclli hal, bunun b\u00f6yle olmad\u0131\u011f\u0131n\u0131 farz edecek olsak dahi, Efendimiz Aleyhissalat\u00fc vesselam\u2019\u0131n ayaklar\u0131n\u0131 tam y\u0131kamam\u0131\u015f olan baz\u0131 kimseleri g\u00f6rd\u00fc\u011f\u00fcnde buyurdu\u011fu <em>\u201c \u00d6k\u00e7elere ate\u015ften veyl olsun\u201d<a href=\"#_ftn47\" name=\"_ftnref47\"><strong>[47]<\/strong><\/a><\/em> \u015feklindeki hadisi bu konuda umde say\u0131lm\u0131\u015f ve bu rivayetin mesh etmeyle ilgili ortaya at\u0131lan rivayetleri nesh etti\u011fi s\u00f6ylenmi\u015ftir. Zira ayaklar\u0131n tam anlam\u0131yla y\u0131kanmamas\u0131<a href=\"#_ftn48\" name=\"_ftnref48\">[48]<\/a> mukabilinde s\u00f6ylenen bu tehdid ifadesi, abdestte ayaklar\u0131n y\u0131kanmas\u0131n\u0131n farz oldu\u011funu g\u00f6stermektedir.<a href=\"#_ftn49\" name=\"_ftnref49\">[49]<\/a> \u00a0\u0130mam et-Tahavi, \u0130bn Hazm nesih g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsedikleri gibi \u0130bn \u015eahin,<a href=\"#_ftn50\" name=\"_ftnref50\">[50]<\/a>el-Ca\u2019beri,<a href=\"#_ftn51\" name=\"_ftnref51\">[51]<\/a> gibileri de nesih g\u00f6r\u00fc\u015f\u00fcnde olduklar\u0131n\u0131 tasrih etmektedirler. \u0130bn Hacer, et-Tah\u00e2v\u00ee\u2019 nin nesih g\u00f6r\u00fc\u015f\u00fcne \u201cayaklar\u0131 belirecek \u015fekilde mestleri yar\u0131lm\u0131\u015f olan ki\u015finin art\u0131k mestler \u00fczerine mesh yapmas\u0131n\u0131n caiz olmad\u0131\u011f\u0131 hususunda icma bulunmas\u0131yla delil getirdi\u011fini zikreder.<a href=\"#_ftn52\" name=\"_ftnref52\">[52]<\/a><\/li>\n<li>Teyemm\u00fcmden hareketle ayaklar ile ba\u015f aras\u0131nda mesh-y\u0131kama ba\u011flam\u0131nda bir ili\u015fki kurmak tutarl\u0131 bir davran\u0131\u015f olmayacakt\u0131r. Zira b\u00f6yle bir iddia ayetle maksad\u0131n kesinkes gasil olmamas\u0131n\u0131 gerektirmektedir. H\u00e2lbuki ki\u015finin ayaklar\u0131n\u0131 y\u0131kad\u0131\u011f\u0131nda kendisine farz olan\u0131 yerine getirmi\u015f olaca\u011f\u0131 hususunda ittifak vard\u0131r. Yine \u00fcmmetin tamam\u0131 Efendimizden gasilin\/ ayaklar\u0131 y\u0131kaman\u0131n nakledildi\u011fine dair ittifak i\u00e7erisindedir. Bir de meselenin \u015fu boyutu var: Suyun bulunamamas\u0131 durumunda gus\u00fclde farz olan v\u00fccudun tamam\u0131n\u0131n y\u0131kanmas\u0131 yerini teyemm\u00fcm abdestine b\u0131rakmaktad\u0131r. Ve teyemm\u00fcm\u00fcn gus\u00fcl yerine al\u0131nmas\u0131yla abdeste halef olarak al\u0131nmas\u0131 aras\u0131nda her hangi bir fark yoktur. \u015eu halde gusl\u00fcn yerine al\u0131nan teyemm\u00fcm abdestinde iki uzvun (y\u00fcz ve kollar) y\u0131kanmas\u0131 t\u00fcm bedenin y\u0131kanmas\u0131 yerine ge\u00e7mektedir. Bu mant\u0131k \u00fczerinden d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde abdestte farz olan ayaklar\u0131n y\u0131kanmas\u0131 meselesinde teyemm\u00fcmde de \u015fu iki uzvun mesh edilmesi y\u0131kanmalar\u0131 mesabesine kaim olabilmektedir.<a href=\"#_ftn53\" name=\"_ftnref53\">[53]<\/a><\/li>\n<\/ol>\n<p><span style=\"color: #ff0000;\"><strong>Netice:<\/strong><\/span><\/p>\n<p>H\u00e2s\u0131l-\u0131 kel\u00e2m: Cer k\u0131raati tevat\u00fcr derecesinde olan sabit ve sahih bir k\u0131raattir. Mukabilinde bulunan ve tam z\u0131tt\u0131na bir mana ifade eden nasp k\u0131raatiyle h\u00fckm\u00fc \u00e7eli\u015fti\u011finden dolay\u0131 ayette bir icmal h\u00e2s\u0131l olmu\u015ftur. Mana itibar\u0131yla ortaya \u00e7\u0131kan bu kapal\u0131l\u0131\u011f\u0131n \u00e7\u00f6z\u00fclebilmesi i\u00e7in Kur\u2019an\u2019\u0131n birinci derecedeki m\u00fcbeyyini\/a\u00e7\u0131klay\u0131c\u0131s\u0131 olan s\u00fcnnete ba\u015fvurulmas\u0131 gerekmektedir. S\u00fcnnette de Peygamber (Sallallahu Aleyhi ve Sellem)\u2019in \u00e7\u0131plak ayak \u00fczerine mesh yapt\u0131\u011f\u0131 sabit olmad\u0131\u011f\u0131ndan cer k\u0131raatinin mesh manas\u0131n\u0131n d\u0131\u015f\u0131nda farkl\u0131 bir tak\u0131m manalara hamledilme zorunlulu\u011fu do\u011fmu\u015ftur. Yahut da \u0130mam et-Tahavi gibilerinin s\u00f6yledi\u011fi gibi cer k\u0131raati h\u00fckm\u00fc a\u00e7\u0131s\u0131ndan mensuhtur. \u015eu durumda yap\u0131lmas\u0131 gereken \u015fey \u0130mam Malik, Ebu Hanife, S\u00fcfyan, Z\u00fcfer, Ebu Yusuf, Muhammed (b. Hasen),e\u015f-\u015eafii\u00a0 (Rahimehumull\u00e2h) ve bunlar\u0131n d\u0131\u015f\u0131ndaki ekser ehl-i ilmin dedi\u011fini alarak<a href=\"#_ftn54\" name=\"_ftnref54\">[54]<\/a> farz olan\u0131n y\u0131kamak oldu\u011funu s\u00f6ylemektir. Vesselam\u2026<\/p>\n<hr \/>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref1\" name=\"_ftn1\"><strong>[1]<\/strong><\/a> el-Be\u011fav\u00ee, <em>Me\u00e2limu\u2019t-Tenz\u00eel<\/em>, II\/ 228 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 1995, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref2\" name=\"_ftn2\"><strong>[2]<\/strong><\/a> Alauddin Ali b. Muhammed el-Ba\u011fdadi,<em> Tefsiru\u2019l-Hazin<\/em>, II\/228 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 1995, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref3\" name=\"_ftn3\"><strong>[3]<\/strong><\/a> Abdullah b. Mahmud en-Nesefi, <em>Medariku\u2019t-Tenzil<\/em> ve Hakaiku\u2019t-Te\u2019vil, I\/ 318 el-Mektebetu\u2019t-Tevfikiyye, Kahire, M\u0131s\u0131r<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref4\" name=\"_ftn4\"><strong>[4]<\/strong><\/a> Ahmed el-Benna, <em>\u0130thafu Fudal\u00e2i\u2019l-Be\u015fer<\/em>, I\/ 530 Alemu\u2019l-K\u00fct\u00fcb, Beyrut, Mektebetu\u2019l-K\u00fclliyyati\u2019l-Ezheriyye, Kahire, 1987, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref5\" name=\"_ftn5\"><strong>[5]<\/strong><\/a> Bu noktada bir de el-Hasen ve el-A\u2019me\u015f S\u00fcleyman\u2019a nispet edilen ref k\u0131raati varsa da ez-Zemah\u015fer\u00ee\u2019 nin de ifade etti\u011fi gibi bu k\u0131raat her iki taraf\u0131n da g\u00f6r\u00fc\u015flerine mesnet te\u015fkil etmelerine elveri\u015fli olan bir k\u0131raat ve\u00e7hi de\u011fildir. ez-Zemah\u015fer\u00ee, <em>el-Ke\u015f\u015f\u00e2f<\/em>, s. 281 D\u00e2ru\u2019l-Ma\u2019rife, Beyrut-L\u00fcbnan 2005, B.II<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref6\" name=\"_ftn6\"><strong>[6]<\/strong><\/a> Bkz.<em> el-Bahr<\/em>, I\/105, III\/ 438, <em>es-Seb\u2019a<\/em>\/ 242-243, et-Taberi, VI\/ 81-83, en-Ne\u015fr, II\/ 254, Meani\u2019l-Ferra, I\/ 302, Mecmau\u2019l-Beyan, VI\/ 34, <strong>el-<em>Muharrer<\/em><\/strong>, IV\/369, Ha\u015fiyetu\u2019\u015f-\u015eihab, III\/ 220, er-Razi, XI\/ 161,el-Beyan, I\/ 284, Zadu\u2019l-Mesir, II\/ 301, el-Unvan\/ 87, Ha\u015fiyetu\u2019l-Cemel, I\/ 467, el-\u0130thaf\/ 198, el-M\u00fckerrer\/ 33, el-Kurtubi, VI\/ 91, <em>el-Ke\u015ffu an Vucuhi\u2019l-K\u0131raat<\/em>, I\/406-407, H\u00fcccetu\u2019l-K\u0131raat, 223, et-Teysir, 98, \u0130bn Haluye, el-H\u00fccce, 129, \u0130\u2019rabu\u2019-Nehhas, I\/ 485, el-Mebsut, 184, <em><strong>et-Tabs\u0131ra<\/strong><\/em>, 484, <em>Meani\u2019z-Zeccac<\/em>, II\/ 152, <em>\u0130r\u015fadu\u2019l-M\u00fcbtedi,<\/em> 294, el-Ukberi, I\/ 422, <strong><em>\u015eerhu\u2019\u015f-\u015eat\u0131biyye<\/em>,<\/strong> 186, el-Ke\u015f\u015faf, I\/ 449, M\u00fc\u015fkilu \u0130\u2019rabi\u2019l-Kur\u2019an, I\/221, Garaibu\u2019l-Kur\u2019an, VI\/ 31, et-Tibyan, III\/ 447, \u015eerhu\u2019t-Tasrih, II\/ 237, Mu\u011fni\u2019l-Lebib, 467, 825, 895, \u015euzuru\u2019z-Zeheb, 331, el-\u0130nsaf,\/ 603, 609, Hem\u2019u\u2019l-Hevami\u2019 IV\/ 304, Tuhfetu\u2019l-Akran, 30\/158,159,el-E\u015fbah ve\u2019n-Nezair, I\/ 322 ve II\/237, \u0130\u2019rabu\u2019l-K\u0131raati\u2019s-Seb\u2019i ve \u0130leluha, I\/ 143, Dekaiu\u2019t-Tefsir, III\/ 25 Fethu\u2019l-Kadir, II\/ 18, <em><strong>et-Tezkire fi\u2019l-K\u0131raati\u2019s-Seman<\/strong><\/em>, 315, ed-D\u00fcrru\u2019l-Mesun, II\/ 493 [<strong>Abd\u00fcllatif el-Hatib, <em>Mu\u2019cemu\u2019l-K\u0131raat,<\/em><\/strong> II\/ 231, 232 Daru Sadu\u2019ddin,]\u00a0 \u00a0\u00a0<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref7\" name=\"_ftn7\"><strong>[7]<\/strong><\/a> Bkz. el-\u00c2l\u00fbs\u00ee,<em> R\u00fbhu\u2019l-Me\u00e2n\u00ee<\/em>, IV\/ 110 Daru\u2019l-Fikr, Beyrut-L\u00fcbnan<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref8\" name=\"_ftn8\"><strong>[8]<\/strong><\/a> \u0130bn C\u00fczzi, <em>et-Teshil li Ulumi\u2019t-Tenzil<\/em>, I\/ 228 Daru\u2019l-K\u00fctubi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 1995, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref9\" name=\"_ftn9\"><strong>[9]<\/strong><\/a> \u0130bn Teymiye bu ayetin iki gerek\u00e7eden dolay\u0131 ayaklar\u0131 mesh etme \u015feklinde anla\u015f\u0131lamayaca\u011f\u0131n\u0131 beyan etmektedir. Bkz. \u0130bn Teymiye,\u00a0 <em>et-Tefsiru\u2019l-Kebir<\/em>, IV\/ 48 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan \u00a0<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref10\" name=\"_ftn10\"><strong>[10]<\/strong><\/a> Fahreddin er-R\u00e2z\u00ee, <em>et-Tefs\u00eeru\u2019l-Keb\u00eer<\/em>, IV\/ 2355 Daru\u2019l-Fikr, Beyrut-L\u00fcbnan, 2995, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref11\" name=\"_ftn11\"><strong>[11]<\/strong><\/a> e\u015f-\u015eevkani,<em> Neylu\u2019l-Evtar<\/em>, I\/ 189 Daru\u2019l-Hadis, Kahire, 2005<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref12\" name=\"_ftn12\"><strong>[12]<\/strong><\/a> e\u015f-\u015eevk\u00e2n\u00ee,<em> Fethu\u2019l-Kad\u00eer<\/em>, II\/ 27, Daru\u2019l-Vef\u00e2, 1997, B.II<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref13\" name=\"_ftn13\"><strong>[13]<\/strong><\/a> Mustafa \u0130sl\u00e2mo\u011flu, <em>Hayat Kitab\u0131 Kur\u2019an,<\/em> <em>Gerek\u00e7eli Me\u00e2l- Tefsir<\/em>, D\u00fc\u015f\u00fcn Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 2008, B.II<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref14\" name=\"_ftn14\"><strong>[14]<\/strong><\/a> Civar g\u00f6r\u00fc\u015f\u00fc i\u00e7in Bkz. Ali Sayis, <em>Ahkamu\u2019l-Kur\u2019an<\/em>, I\/ 570 Daru \u0130bn Kesir, D\u0131me\u015fk-Beyrut 2009, B.VI<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref15\" name=\"_ftn15\"><strong>[15]<\/strong><\/a> Abd\u00fcrrezzak,<em> el-Musannef<\/em>, Taharet, No: 55<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref16\" name=\"_ftn16\"><strong>[16]<\/strong><\/a> \u0130bn Cer\u00eer et Taber\u00ee, <em>Camiu\u2019l-Bey\u00e2n<\/em>, IV\/ 398 Daru\u2019l-Hadis, Kahire, 2010 <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref17\" name=\"_ftn17\"><strong>[17]<\/strong><\/a> \u0130slamo\u011flu\u2019 nun, \u201cEbubekir Razi\u201d yazarak b\u0131rakt\u0131\u011f\u0131 ki\u015fi Me\u015fhur Hanef\u00ee fakihlerinden el-Kerh\u00ee\u2019 nin talebesi el-Cess\u00e2s olmal\u0131d\u0131r. Zira bu isim mutlak olarak kullan\u0131ld\u0131\u011f\u0131nda ehl-i ilim bunu anlar. \u015eu halde el-Cess\u00e2s\u2019\u0131n tab\u2019 edilmi\u015f olan kendisine ait eserlerinden bu konuyu aktarma yerine kime ait oldu\u011funu s\u00f6ylemedi\u011fi ( ve kitab\u0131n son k\u0131sm\u0131na koydu\u011fu bibliyografyadan da ula\u015famad\u0131\u011f\u0131m\u0131z) \u201cGaribu\u2019l-Kur\u2019an isimli bir eseri referans g\u00f6stermesi de ilm\u00ee k\u0131staslara z\u0131t d\u00fc\u015fen gayr-\u0131 ciddi bir tav\u0131rd\u0131r. Bu, meselenin bir boyutu.. Buradaki me\u015fhur ifadesini de Usul-i tefsirde ele al\u0131nan k\u0131raatlerin nevilerine itibarla \u201cme\u015fhur\u201d addedilen k\u0131raat olarak anlam\u0131yor ve tevat\u00fcr\u00fcn z\u0131mn\u0131nda l\u00fcgavi anlamda \u015f\u00f6hretin bulunmas\u0131n\u0131 kastetti\u011fini farz ediyoruz. \u00a0\u00a0<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref18\" name=\"_ftn18\"><strong>[18]<\/strong><\/a> \u0130bn Hazm bu noktada ki icma\u0131, b\u00fct\u00fcn bir \u00fcmmet a\u00e7\u0131k olan ayaklar \u00fczerine suyun dokundurulmas\u0131nda ittifak etmi\u015flerdir.\u00a0 Y\u0131kanmas\u0131 veya maesh edilmesinde ihtilaf etmi\u015flerdir\u201d diye kaydeder. \u0130bn Teymiye de \u201cNakdu Meratib\u201d inde buraya her hangi bir kay\u0131t d\u00fc\u015fmez. Bkz. \u0130bn Hazm,<strong><em>Meratibu\u2019l-\u0130cma<\/em>\u2019<\/strong>, s. 19, (Nakdu Meratibi\u2019l-\u0130cma ile) Mektebetu\u2019l-Kudsi, 1350 \u0130mam en-Nevevi ise bu konuda icman\u0131n bulundu\u011funu ve bu icmaa da g\u00f6r\u00fc\u015f\u00fcne itimat edilecek her hangi birisinin hilaf etmedi\u011fini belirtir. Bkz. <em><strong>el-Minhac<\/strong><\/em>,III\/ 129 Daru\u2019r-Reyyan 1987, B.I \u0130bn Abdilber ise ayaklar\u0131n mesh edilmesi gerekti\u011fini savunanlar\u0131n da ayaklar\u0131n y\u0131kanmas\u0131 durumunda farziyetin yerine gelece\u011fini kabullendiklerini if\u00e2de ederek bu konuda icm\u00e2\u0131n yak\u00een\u00ee nokta olan y\u0131kama \u00e7er\u00e7evesinde ger\u00e7ekle\u015fti\u011fini s\u00f6ylemektedir. (et-Temh\u00eed, XXIV\/256) Abdullah el-B\u00fbs\u00ee, <strong><em>\u0130cm\u00e2\u00e2tu \u0130bn Abilber<\/em><\/strong>, I\/ 244 Riyat, 1999, B.I] <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref19\" name=\"_ftn19\"><strong>[19]<\/strong><\/a> Buhari, Sahih, \u0130lim, No: 60, M\u00fcslim, Sahih, Taharet, No: 25-26 vd. Nesai, S\u00fcnen, Taharet, No: 111, Ebu Davud, S\u00fcnen, Taharet, No: 97, Tirmizi, S\u00fcnen, Ebvabu\u2019t-Tahare, No: 31,\u0130bn M\u00e2ce, Taharet, S\u00fcnen, No: 450, <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref20\" name=\"_ftn20\"><strong>[20]<\/strong><\/a> Ebu Bekir Razi el-Cessas, <em>Ahkamu\u2019l-Kur\u2019an<\/em>, II\/ 487-489 (Manen ve \u00f6zet olarak) Daru\u2019l-Fikr, Beyrut-L\u00fcbnan 2001 (Ayr\u0131ca el-Cessas\u2019\u0131n \u201c\u015eerhu Muhtasari\u2019t-Tahavi\u201d deki ifadeleri de Ahkamu\u2019l-Kur\u2019an\u201d\u0131n \u00f6z\u00fc mesabesindedir. Bkz.a.g.e. I\/ 325-327 Daru\u2019l-Be\u015fairi\u2019l-\u0130slamiyye,Daru\u2019s-Sirac, 2010, B.II<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref21\" name=\"_ftn21\"><strong>[21]<\/strong><\/a> Taberi, <em>a.g.e<\/em>., IV\/395, No: 11477<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref22\" name=\"_ftn22\">[22]<\/a> Taberi, <em>a.g.e<\/em>., IV\/396, No: 11480<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref23\" name=\"_ftn23\">[23]<\/a> Taberi,<em> a.g.e.<\/em>, IV\/396, No: 11482<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref24\" name=\"_ftn24\"><strong>[24]<\/strong><\/a> \u0130bn Kes\u00eer, <em>Tefs\u00eeru\u2019l-Kur\u2019ani\u2019l-Az\u00eem<\/em> (Ufak tasarruflarla) II\/ 448 Daru\u2019l-Kit\u00e2bi\u2019l-Arab\u00ee, Beyrut-L\u00fcbnan 2011 <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref25\" name=\"_ftn25\"><strong>[25]<\/strong><\/a> Kur\u2019an, Nis\u00e2, 43<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref26\" name=\"_ftn26\"><strong>[26]<\/strong><\/a> Mahmud el-\u00c2l\u00fbs\u00ee, <em>R\u00fbhu\u2019l-Me\u00e2n\u00ee<\/em>, IV\/ 111 Daru\u2019l-Fikr, Beyrut-L\u00fcbnan<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref27\" name=\"_ftn27\"><strong>[27]<\/strong><\/a> Bkz. Ebubekir \u0130bnu\u2019l-Arabi, <em>Ahkamu\u2019l-Kur\u2019an<\/em>, II\/\u00a0 71-72 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 2008, B.IV<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref28\" name=\"_ftn28\"><strong>[28]<\/strong><\/a> Bkz. el-Beyhaki, <em>Ahkamu\u2019l-Kur\u2019an li\u2019l-\u0130mami\u2019\u015f-\u015eafii<\/em>, s. 32\u00a0 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 1427, B.II<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref29\" name=\"_ftn29\"><strong>[29]<\/strong><\/a> \u0130bn At\u0131yye, <em><strong>el-Muharreru\u2019l-Veciz<\/strong><\/em>, II\/ 163 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2001, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref30\" name=\"_ftn30\"><strong>[30]<\/strong><\/a> Muhammed b. Ahmed el-Kurtubi, <em>el-Camiu li Ahkami\u2019l-Kur\u2019an<\/em>, VI\/ 71 Mektebetu\u2019s-Safa, Kahire, 2005, B.I <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref31\" name=\"_ftn31\"><strong>[31]<\/strong><\/a> Konuyla ilgili gelen rivayetler Efendimiz Aleyhissalat\u00fc vesselam\u2019\u0131n abdestini anlat\u0131rken \u201cDaha sonra iki aya\u011f\u0131n\u0131 da y\u0131kad\u0131\u201d \u015feklinde bitmektedirler. \u0130bn Dakik el-\u00ced, bu tarz rivayetlerde meshi savunan Raf\u0131z\u00eelere sarih bir \u015fekilde ret oldu\u011funu bildirerek Amr b. Abese rivayetinde oldu\u011fu gibi Efendimizin de Abdesti anlat\u0131rken \u201cAllah Te\u00e2l\u00e2\u2019 n\u0131n emretti\u011fi gibi daha sonra ayaklar\u0131n\u0131 y\u0131karsa\u201d \u015feklinde ifadeler kullanmas\u0131n\u0131 kavlin fiile biti\u015fmesi olarak niteler ve netice olarak da farz olan\u0131n gasil\/ y\u0131kama oldu\u011funu belirtir. Bkz. <strong>\u0130bn Dak\u00eek el-\u00ced, <em>\u0130hk\u00e2mu\u2019l-Ahk\u00e2m<\/em>, <\/strong>s. 36 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2005, B.II <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref32\" name=\"_ftn32\"><strong>[32]<\/strong><\/a> Yani bu mahalde delilin butlan\u0131 davan\u0131n butlan\u0131n\u0131 gerektirmemektedir. \u00c7\u00fcnk\u00fc dava sadece bir delille ispat edilmedi\u011fi i\u00e7in mezkur davan\u0131n ba\u015fka bir delille ispat\u0131 m\u00fcmk\u00fcnd\u00fcr. <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref33\" name=\"_ftn33\"><strong>[33]<\/strong><\/a> el-\u00c2l\u00fbs\u00ee,<em> R\u00fbhu\u2019l-Me\u00e2n\u00ee,<\/em> IV\/ 111<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref34\" name=\"_ftn34\"><strong>[34]<\/strong><\/a> Bu ifade de her ayakta bir de\u011fil iki topuk bulundu\u011funu ifade etmektedir. Konuyla ilgili ho\u015f bir istidlal i\u00e7in Bkz. Kiya el-Hirrasi, <strong>Ahkamu\u2019l-Kur\u2019an<\/strong>, II\/ 42 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 2001, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref35\" name=\"_ftn35\"><strong>[35]<\/strong><\/a> \u015eebbir Ahmed el-Usmani, <em>Fethu\u2019l-M\u00fclhim<\/em>, II\/ 305 Daru\u2019l-Kalem, D\u0131me\u015fk, 2006, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref36\" name=\"_ftn36\"><strong>[36]<\/strong><\/a> Kad\u0131 Muhammed Senaullah el-Mazhari, <em><strong>Tefsiru\u2019l-Mazhari<\/strong>,<\/em> III\/ 78 Daru \u0130hyai\u2019t-T\u00fcrasi\u2019l-Arabi, Beyrut-L\u00fcbnan, 2004, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref37\" name=\"_ftn37\"><strong>[37]<\/strong><\/a> Nezzal b. Sebre\u2019 nin Hz. Ali (Rad\u0131yallahu Anh)\u2019yi abdest al\u0131rken g\u00f6rd\u00fc\u011f\u00fcn\u00fc anlatt\u0131\u011f\u0131 ve onun bu abdestinde ayaklar\u0131n\u0131 mesh etti\u011fini ifade etti\u011fi rivayetin \u0130snad\u0131n\u0131n kavi oldu\u011funu s\u00f6yleyen \u0130mam el-Ke\u015fmiri, Vudu\/abdest denilince bunun nevilerinin farkl\u0131 olabilece\u011fini anlat\u0131r. Nitekim bildi\u011fimiz manada vudu\/ abdest vard\u0131r. Uyku i\u00e7in al\u0131nan abdest vard\u0131r. \u0130mam Tirmizi\u2019 nin nakletti\u011fi rivayette Efendimiz\u2019in ellerini y\u0131kay\u0131p avu\u00e7 i\u00e7lerinin \u0131slakl\u0131\u011f\u0131yla bileklerini ve ba\u015f\u0131n\u0131 mesh etti\u011fi ve daha sonra \u201cEy \u0130kra\u015f! Bu ate\u015fin de\u011fi\u015ftirdi\u011fi \u015feyden dolay\u0131 al\u0131nan abdesttir\u201d dedi\u011fi sabittir. \u015eu halde sanki Merhum el- Ke\u015fmiri Hz. Ali\u2019nin ayaklar\u0131n\u0131 meshetti\u011finin nakledildi\u011fi rivayeti de b\u00f6yle d\u00fc\u015f\u00fcnmemiz gerekti\u011fini belirtmektedir. Allahu A\u2019lem\u2026 Bkz. Muhammed Enver \u015eah el-Ke\u015fmiri,<em><strong> Feydu\u2019l-Bari<\/strong><\/em>, I\/362, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2005, B.I\u00a0 <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref38\" name=\"_ftn38\"><strong>[38]<\/strong><\/a>\u00a0 Bedrettin el-Ayni, <em>Umdetu\u2019l-Kari,<\/em> II\/32 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 2009, B.II<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref39\" name=\"_ftn39\"><strong>[39]<\/strong><\/a> el-Beyhaki, es-S\u00fcnenu\u2019l-K\u00fcbra, Taharet, No: 332, \u0130bn Ebi \u015eeybe, Musannef, (\u0130brahim en-Nehai\u2019den) No: 195<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref40\" name=\"_ftn40\"><strong>[40]<\/strong><\/a> Celalettin es-Suyuti, <em><strong>ed-D\u00fcrru\u2019l-Mensur<\/strong><\/em>, III\/ 30 Daru \u0130hyai\u2019t-T\u00fcrasi\u2019l-Arabi, Beyrut-L\u00fcbnan, 2001, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref41\" name=\"_ftn41\"><strong>[41]<\/strong><\/a> Ebu Cafer et-Tahavi, <em>\u015eerhu Meani\u2019l-Asar<\/em>, I\/ 41-51 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 2006, B.II<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref42\" name=\"_ftn42\">[42]<\/a> Ebu Cafer et-Tahavi, <em>Ahkamu\u2019l-Kur\u2019an<\/em>, I\/ 48-53 \u00a0Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 2012, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref43\" name=\"_ftn43\"><strong>[43]<\/strong><\/a> \u0130bnu\u2019l-M\u00fclakkin, <em><strong>el-\u0130\u2019lam bi Fevaidi Umdeti\u2019l-Ahk\u00e2m<\/strong><\/em>, I\/238-239 Daru\u2019l-As\u0131me<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref44\" name=\"_ftn44\"><strong>[44]<\/strong><\/a> \u0130bnu\u2019l-M\u00fcnzir de abdestte y\u0131kanmas\u0131 veya meshedilmesi gereken azalar\u0131 zikrederken meshin mestler \u00fczerine yap\u0131lmas\u0131 durumunda ge\u00e7erli olaca\u011f\u0131n\u0131 zikreder ve \u00e7\u0131plak aya\u011f\u0131n da topuklara kadar y\u0131kanmas\u0131 gerekti\u011fi hususunu icma\u00ee bir mesele olarak ele al\u0131r. Bkz. \u0130bnu\u2019l-M\u00fcnzir, <em><strong>el-\u0130cm\u00e2\u2019<\/strong><\/em> s. 35, No: 24-25 Mektebetu\u2019l-Furkan, 1999, B.II <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref45\" name=\"_ftn45\">[45]<\/a><strong>[45]<\/strong> \u0130mame\u015f-\u015eafii,\u00a0 Maide s\u00fcresinin 6. \u00c2yet-i kerimesinin ellerin ve y\u00fcz\u00fcn y\u0131kand\u0131\u011f\u0131 gibi ayaklar\u0131n da y\u0131kanmas\u0131na veya ba\u015f\u0131n meshedilmesi gibi ayaklar\u0131n da meshedilmesine zahir anlam\u0131yla ihtimalli oldu\u011funu ve bu iki fiilin bir k\u0131s\u0131m abdest alanlara \u015famil olup bir k\u0131s\u0131mlar\u0131n\u0131 kapsamamaya muhtemil oldu\u011funu beyan ettikten sonra \u015funu s\u00f6yler: Ne zaman ki Resulullah Aleyhissalat\u00fc vesselam mestler \u00fczerine mesh edince ve mest giyen ki\u015filere bunu emredince Resulullah\u2019\u0131n s\u00fcnnetinin ayaklar\u0131n y\u0131kanmas\u0131yla veya meshedilmesiyle ilgili bir k\u0131s\u0131m abdest alanlar\u0131 kapsay\u0131p bir k\u0131s\u0131mlar\u0131n\u0131 d\u0131\u015far\u0131da b\u0131rakt\u0131\u011f\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r.\u201d Bkz. <strong>e\u015f-\u015eafii, <em>er-Ris\u00e2le<\/em><\/strong>, s. 66-67 Daru\u2019n-Nef\u00e2is, Beyrut-L\u00fcbnan, 1999, B.I, Hanef\u00ee Usulc\u00fclere g\u00f6re konuyla ilgili varid olmu\u015f me\u015fhur rivayetler ayetin genel ifadesini nesh etmi\u015ftir.Yani ayaklar\u0131n y\u0131kanmas\u0131 aya\u011fa mest giyilmemesi durumundad\u0131r.Molla Civan, Nuru\u2019l-Envar, I\/ 603, Mektebetu\u2019l-B\u00fc\u015fra, Kara\u00e7i, Pakistan <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref46\" name=\"_ftn46\"><strong>[46]<\/strong><\/a> Konuyla ilgili tafsilat i\u00e7in bkz. Muhammed Avvame, <em>Musannef Tahkiki<\/em>, I\/299-301 \u015eirketu Dari\u2019l-K\u0131ble, Cidde M\u00fcessetu Ulumi\u2019l-Kuran, D\u0131me\u015fk, 2006, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref47\" name=\"_ftn47\"><strong>[47]<\/strong><\/a> Buhari, Sahih, \u0130lim, No: 60, M\u00fcslim, Sahih, Taharet, No: 240 vd.<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref48\" name=\"_ftn48\"><strong>[48]<\/strong><\/a> Ebu Davud\u2019un M\u00fcstevred b. \u015eedd\u00e2d\u2019 dan yapt\u0131\u011f\u0131 rivayette o \u201cResulullah Aleyhissalat\u00fc vesselam\u2019\u0131n ayak parmaklar\u0131n\u0131 (elinin) en ufak parma\u011f\u0131yla beraber ovdu\u011funu g\u00f6rd\u00fc\u011f\u00fcn\u00fc nakletmektedir.\u201d (S\u00fcnen, Taharet, 148) Azim \u00c2b\u00e2di\u2019nin de belirtti\u011fi gibi bu rivayet de ayaklar\u0131n y\u0131kanmas\u0131 gerekti\u011fi hususunda delil te\u015fkil etmektedir. Zira ovma ancak y\u0131kad\u0131ktan sonra olabilir. Bkz. Azim \u00c2b\u00e2d\u00ee, <em><strong>Avnu\u2019l-Ma\u2019b\u00fbd<\/strong><\/em>, I\/ 252, el-Mektebetu\u2019s-Selefiyye, Medine-i M\u00fcnevvere, 1968, B.II<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref49\" name=\"_ftn49\"><strong>[49]<\/strong><\/a> es-Senbeli, <em><strong>Tensiku\u2019n-Nizam<\/strong><\/em> (Abdulhak\u2019tan naklen) s. 91, Mektebetu\u2019l-B\u00fc\u015fra, Kara\u00e7i, Pakistan, 2010, B.I<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref50\" name=\"_ftn50\"><strong>[50]<\/strong><\/a> \u0130bn \u015eahin,<em> <strong>en-Nasih ve\u2019l-Mensuh mine\u2019l-Hadis<\/strong><\/em>, s. 104 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 1992, B.I <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref51\" name=\"_ftn51\"><strong>[51]<\/strong><\/a> Ebu \u0130shak el-Ca\u2019beri, <em><strong>Rusuhu\u2019l-Ahb\u00e2r\u00a0 fi\u00a0 Mens\u00fbhi\u2019l-Ahb\u00e2r<\/strong>,<\/em> s. 219 M\u00fcessesetu\u2019l-K\u00fctubi\u2019s-Sekafiyye, Beyrut-L\u00fcbnan, 1988, B.I <\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref52\" name=\"_ftn52\"><strong>[52]<\/strong><\/a> \u0130bn Hacer, <em>Fethu\u2019l-B\u00e2r\u00ee<\/em>, I\/ 461 Daru Tayba, 2011, B.IV<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref53\" name=\"_ftn53\"><strong>[53]<\/strong><\/a> el-Cessas, <em>Ahkamu\u2019l-Kur\u2019an<\/em>, II\/ 491, \u0130bn Abdilber, <em>el-\u0130stizk\u00e2r<\/em>, I\/ 212 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2010, B.III<\/span><\/p>\n<p><span style=\"font-size: 10pt;\"><a href=\"#_ftnref54\" name=\"_ftn54\"><strong>[54]<\/strong><\/a> Ebu Cafer et-Tahavi, <em>Ahkamu\u2019l-Kur\u2019an<\/em>, I\/ 53 <\/span><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Soru: Kur\u2019an-\u0131 kerimde Maide s\u00fcresi 6. Ayet-i kerimede ge\u00e7en \u201cve erculekum\u201d k\u0131raati malum. Birde \u201cve erculikum\u201d k\u0131raatinden bahsediliyor. \u00d6ncelikle bu k\u0131raatin sahih olup olmad\u0131\u011f\u0131n\u0131 sormak istiyorum. \u0130kinci olarak da \u015fayet bu k\u0131raat sahihse buradan yola \u00e7\u0131karak abdestte ayaklar\u0131m\u0131z\u0131 mesh etmemizin caiz olup olmad\u0131\u011f\u0131n\u0131 soraca\u011f\u0131m. Te\u015fekk\u00fcrler\u2026 Cevap:\u00a0 \u0130sterseniz k\u0131raatin sub\u00fbt\u00ee durumuyla meselemize ba\u015flayal\u0131m. Bu ayet-i kerimede [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":515,"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":[15,3,22,8],"tags":[27,36,74],"class_list":{"0":"post-514","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-diger","8":"category-makaleler","9":"category-namaz","10":"category-sual-cevap","11":"tag-abdest","12":"tag-abdestte-ayaklarin-meshi","13":"tag-ayaklarin-meshedilmesi-caiz-mi"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v23.2 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Abdestte Ayaklar\u0131n Meshedilmesi Caiz midir? - \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\/abdestte-ayaklarin-meshedilmesi-caiz-midir\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Abdestte Ayaklar\u0131n Meshedilmesi Caiz midir? - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"Soru: Kur\u2019an-\u0131 kerimde Maide s\u00fcresi 6. 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