{"id":546,"date":"2020-05-30T19:15:45","date_gmt":"2020-05-30T19:15:45","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=546"},"modified":"2020-05-30T19:15:45","modified_gmt":"2020-05-30T19:15:45","slug":"kabirleri-ziyaret-meselesi","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/kabirleri-ziyaret-meselesi\/","title":{"rendered":"Kabirleri Ziyaret Meselesi"},"content":{"rendered":"

Yarat\u0131lm\u0131\u015f olma \u00f6zelli\u011fine sahip olan bir\u00e7ok mahl\u00fbklar \u00fczerine tafdil edilen \u00e2demo\u011flu[1]<\/a> ruh ve cesetten bir araya gelmektedir. Hakikatte, ruh gibi latif bir varl\u0131\u011f\u0131n yan\u0131nda varl\u0131\u011f\u0131 “yok” h\u00fckm\u00fcn\u00fc alan ceset, ruha nispetle kayda de\u011fer bir de\u011feri haiz de\u011fildir. Bu terkibi daha genel manada d\u00fc\u015f\u00fcnecek olursak; madde ve mana ili\u015fkisini d\u00fc\u015f\u00fcnmemiz icap edecektir. Madde, yap\u0131s\u0131 ve mahiyeti itibar\u0131yla \u201csomut\u201d kavram\u0131yla a\u00e7\u0131kland\u0131\u011f\u0131 i\u00e7in elde edilmesi kolay, de\u011filse en az\u0131ndan m\u00fcmk\u00fcn oldu\u011fu kadar, mana \u201cm\u00fccerret\/soyut\u201d oldu\u011fu i\u00e7in tahsili ve ihatas\u0131 gayr-\u0131 kabildir. B\u00fct\u00fcn bunlar bize genelde manan\u0131n ve buna paralel olarak \u00f6zelde ruh dedi\u011fimiz varl\u0131\u011f\u0131n her anlamda madde ve cisim \u00fczerindeki mutlak galibiyetini haber vermektedir. Bundan dolay\u0131d\u0131r ki, o nihai derecedeki kifayetsizliklerine bakmaks\u0131z\u0131n Nebi-i Z\u00ee \u015e\u00e2n\u2019a Ruh\u2019un ne oldu\u011fundan soran Yahudiler[2]<\/a> Allah Azze ve Celle\u2019nin \u201cDe ki Ruh Rabbim\u2019 in bilece\u011fi bir \u015feydir. Size pek az ilim verilmi\u015ftir\u201d[3]<\/strong><\/a> <\/em>\u015feklindeki hitab\u0131n\u0131n muhatab\u0131 olmu\u015flard\u0131r. Ba\u015fka bir deyimle bu ayet-i kerime asl\u0131nda onlara manan\u0131n n\u00e2m\u00fcten\u00e2hili\u011fini bildirmi\u015ftir.<\/p>\n

G\u00f6r\u00fcnenlerin g\u00f6renlere itibarla muhtelif oldu\u011fu \u015feklindeki bed\u00eeh\u00ee hakikat, ya\u015farken bakma ile g\u00f6rme i\u015flevinin aras\u0131n\u0131 ruhunda ay\u0131rabilmi\u015f kimselere gizli de\u011fildir.[4]<\/a>Ancak bahsinde oldu\u011fumuz meseleyi, ruh\u00ee hissiyat\u0131n\u0131n mana \u00e2lemine a\u00e7\u0131lan kap\u0131lar\u0131n\u0131 sonuna kadar kapal\u0131 bulunduran s\u00f6zde hayat sahibi ve hakikatte ayakta kalabilmek i\u00e7in her daim bir maddeye muhta\u00e7 madde k\u00fctlelerinden farks\u0131z, hayat\u0131 sadece cismi ve bedeniyle ya\u015famaya al\u0131\u015fk\u0131n olanlar anlayamaz. Anlayamaz, \u00e7\u00fcnk\u00fc o, teknolojik bir\u00e7ok imk\u00e2nlar\u0131n hayli globalle\u015ftirdi\u011fi bir \u00e2lemde esasen kendi varl\u0131\u011f\u0131n\u0131n m\u00e2sadak\u2019 \u0131 olabilecek ruh\u00ee cenab\u0131n\u0131 ihmale u\u011fratm\u0131\u015f ve D\u00fcnya\u2019y\u0131 g\u00f6rmeden \u00f6nce bulundu\u011fu anne karn\u0131ndaki mek\u00e2n\u0131n sonsuz b\u00fcy\u00fckl\u00fc\u011f\u00fcne inanan cenin misali, mana taraf\u0131ndan mahrum oldu\u011fu i\u00e7in madde taraf\u0131n\u0131n mutlak manada kifayetini benimser ve savunur olmu\u015ftur. Bir de buna bir tak\u0131m saik\u00ee heyecanlar\u0131n\u0131n s\u00fcr\u00fcklemesiyle seciyye haline getirdi\u011fi taassup hastal\u0131\u011f\u0131 eklenince mesele “k\u00f6r d\u00fc\u011f\u00fcm”den farks\u0131z bir hale b\u00fcr\u00fcn\u00fcyor. Sonu\u00e7 olarak ortaya, yanl\u0131\u015f\u0131 do\u011fru, bat\u0131l\u0131 hak diye benimsemi\u015f bir insan kitlesi \u00e7\u0131k\u0131yor. Yani tuzun dahi kokmaya y\u00fcz tuttu\u011fu adeta insana cinnet telkin eden bir felaket manzaras\u0131\u2026<\/p>\n

Kabirlerin ziyaret edilmesi meselesi yukar\u0131daki birka\u00e7 sat\u0131rla ifade etmek i\u00e7in \u00e7aba sarf etti\u011fimiz m\u00fchim bir mesele. \u201cRaz\u00ee\u2019nin ifadesiyle[5]<\/a> ziyaret\u00e7i ile ziyaret edilenin manevi anlamdaki al\u0131\u015f-veri\u015fleri \u201cs\u00f6zler sahiplerine g\u00f6re itibar kazan\u0131r\u201d<\/em> kavlinin muktezas\u0131nca ayr\u0131 bir makam\u0131 haizdir. Akidevi sahada yazd\u0131\u011f\u0131 iki umde eseriyle asr\u0131ndan sonraki \u00fcmmete akaid\u2019ini \u00f6\u011freten et-Teft\u00e2zan\u00ee\u2019nin beyanlar\u0131[6]<\/a> i\u00e7in de ayn\u0131 \u015fey s\u00f6z konusu.<\/p>\n

\u0130\u015fin cevaz\u00ee y\u00f6n\u00fc, ifrat ve tefrit vecihleri ve bunlar\u0131n h\u00fckme yans\u0131mas\u0131 gibi baz\u0131 bahislere de\u011finme iddias\u0131nda olan bu makaleyi belli ba\u015fl\u0131klar alt\u0131nda devam ettirelim:<\/p>\n

 <\/p>\n

\u00a0<\/span>Kabirleri ziyaret maksad\u0131<\/span> <\/strong><\/p>\n

\u0130lerideki hayatlar\u0131n\u0131 hat\u0131rlamak kast\u0131yla berzah alemini ya\u015fad\u0131\u011f\u0131m\u0131z D\u00fcnya\u2019ya sembolize eden kabirlerin ziyaret edilmesi bir tak\u0131m sebepler \u00e7er\u00e7evesinde\u00a0 belirli maslahatlar\u0131 elde etmeye y\u00f6neliktir. Ancak \u00f6nemli olan, bu maksatlar\u0131n \u015eeriat\u0131n \u00e7izmi\u015f oldu\u011fu hudut ve s\u0131n\u0131rlar\u0131 a\u015fmamas\u0131 ve melhuz olan bu menfaatlerin me\u015fru\u2019 \u00e7er\u00e7evede elde edilmeye \u00e7al\u0131\u015f\u0131lmas\u0131d\u0131r. Kabir ziyaretlerinin belli \u00f6l\u00e7\u00fclerde caiz oldu\u011funu savunan, ancak me\u015fru\u2019 b\u00f6l\u00fcmden \u015fekli de kendi yanl\u0131\u015f iddialar\u0131na kurban etmek suretiyle gayr-\u0131 me\u015fruya \u00e7evirenler de asl\u0131nda bu noktay\u0131 vurgulamak istemektedirler.[7]<\/a><\/p>\n

Geride k\u0131saca ifade etti\u011fimiz Razi\u2019nin ifadeleri bu meyanda \u00f6nemlidir. Zira Razi\u2019ye g\u00f6re durum \u015fudur: Ki\u015fi bazen, \u00f6l\u00fcmlerinden sonra anne ve babas\u0131n\u0131 r\u00fcyas\u0131nda g\u00f6r\u00fcr ve onlar onu yerini kimsenin bilmedi\u011fi bir defineye bile y\u00f6nlendirebilirler. Ben \u00e7ocukluk zamanlar\u0131mda \u201cHavadis la evvele leha\u201d konusunu okurken babam\u0131 r\u00fcyamda g\u00f6rm\u00fc\u015ft\u00fcm ve o da bana \u201cBu konuda en g\u00fczel delil \u015fudur: Hareket denen \u015fey bir halden di\u011fer bir hale intikaldir. Ve bu da mahiyeti itibar\u0131yla ba\u015fkas\u0131n\u0131n ondan \u00f6nce gelmesini gerektirir. Dolay\u0131s\u0131yla hareket ile evveli olmama durumunun beraberce d\u00fc\u015f\u00fcn\u00fclmesi muhaldir” dedi.[8]<\/a><\/p>\n

Buraya kadar olan k\u0131s\u0131mda Razi\u2019nin ifadelerinden anla\u015f\u0131lan; \u00f6len bir kimsenin tamam\u0131yla ya\u015fad\u0131\u011f\u0131m\u0131z D\u00fcnya ile irtibat\u0131n\u0131n kesilmedi\u011fi ve ya\u015fayanlara k\u0131smi anlamda baz\u0131 faydalar\u0131n\u0131n dokunabilece\u011fidir.<\/p>\n

Hatta Razi, ayn\u0131 eserin ba\u015fka bir yerinde[9]<\/a> daha a\u00e7\u0131k ifadelerle fani olan bedenlerden ayr\u0131lan ruhlar\u0131n daha kuvvetli olduklar\u0131n\u0131 baz\u0131 gerek\u00e7elere dayanarak ifade eder. Bu gerek\u00e7eler c\u00fcmlesinden olarak, bedenden ayr\u0131lan ruhtan perdenin kalkmas\u0131, alem-i \u011fayb\u2019\u0131n ona inki\u015faf etmesi, Ahiret duraklar\u0131n\u0131 g\u00f6rmesi sebebiyle bedendeyken burhani olan b\u00fct\u00fcn bunlar\u0131n onun a\u00e7\u0131s\u0131ndan art\u0131k zaruri hale d\u00f6nmesi say\u0131labilir. \u0130\u015fte bu \u015fekilde bir kemalata sahip olan ruh ile hala beden kafesinden kurtulamam\u0131\u015f ruh aras\u0131nda tevecc\u00fch vas\u0131tas\u0131yla m\u00fclakat\u0131n h\u00e2s\u0131l olaca\u011f\u0131 ve herhal\u00fckarda kabir ziyaretlerinde yap\u0131lan istiane\u2019nin fayda a\u00e7\u0131s\u0131ndan m\u00fcsmir olaca\u011f\u0131 da et-Taftazani\u2019nin bildirdi\u011fi bir husustur.[10]<\/a><\/p>\n

Ziyaret maksad\u0131 ve faydas\u0131 hususunda s\u00f6ylenmesi gerekli olan mansus bir illet daha vard\u0131r ki; o da Efendimiz (Aleyhissalat\u00fc vesselam) taraf\u0131ndan buyurulan hadis-i \u015ferifte ki \u201cZira onlar(\u0131) ziyarette ibret vard\u0131r<\/em>,[11]<\/a> \u201cOnlar\u0131 ziyaret D\u00fcnya\u2019dan y\u00fcz \u00e7evirmeye sebeptir ve Ahiret\u2019i hat\u0131rlat\u0131r\u201d[12]<\/strong><\/a> <\/em>\u015feklindeki hikmetlerdir. Bu hadislerin anla\u015f\u0131lmas\u0131 bab\u0131nda \u201c\u0130nsan\u0131n yan\u0131nda olan D\u00fcnya Meta\u2019\u0131n\u0131n az m\u0131 az oldu\u011fu ve \u00f6l\u00fcm\u00fc hat\u0131rlamas\u0131yla bu kadar meta\u2019\u0131n dahi ona \u00e7ok gelece\u011fi ve Karun\u2019un mal\u0131 gibi mal\u0131 olsa \u00f6l\u00fcm\u00fc hat\u0131rlad\u0131\u011f\u0131nda bu mal\u0131n g\u00f6z\u00fcnde hi\u00e7bir k\u0131ymet ifade etmeyece\u011fi s\u00f6ylenebilir.[13]<\/a> B\u00fct\u00fcn bunlar bize kabir ziyaretlerinin bir nevi ki\u015finin istikbali anlam\u0131na gelen Ahiret hayat\u0131na haz\u0131rl\u0131k yapmas\u0131 a\u00e7\u0131s\u0131ndan bir toparlanma vesilesi oldu\u011funu g\u00f6steriyor.<\/p>\n

Meselenin Cevaz- Adem-i Cevaz Boyutu<\/strong><\/span><\/p>\n

Kabirlerin ziyaret edilmesi sahih bir nakille bize bildirilen<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/strong>\u00a0<\/strong>\u00a0<\/strong>\u0643\u0646\u062a \u0646\u0647\u064a\u062a\u0643\u0645 \u0639\u0646 \u0632\u064a\u0627\u0631\u0629 \u0627\u0644\u0642\u0628\u0648\u0631 \u060c \u0641\u0632\u0648\u0631\u0648\u0647\u0627 \u060c \u0641\u0625\u0646\u0647\u0627 \u062a\u0630\u0643\u0631 \u0627\u0644\u0622\u062e\u0631\u0629 <\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/strong><\/span><\/p>\n

\u201cSizi kabirleri ziyaret etmekten men etmi\u015ftim, art\u0131k onlar\u0131 ziyaret ediniz. Zira o (nlar\u0131 ziyaret ki\u015fiye) ahireti hat\u0131rlat\u0131r\u201d[14]<\/strong><\/a><\/em> \u015feklindeki hadisten de anlam\u0131\u015f oldu\u011fumuz \u00fczere evvela yasak olan ve daha sonra serbest b\u0131rak\u0131lan bir ameldir.[15]<\/a> Ancak bu konu hakk\u0131nda farkl\u0131 g\u00f6r\u00fc\u015fler \u00f6ne s\u00fcr\u00fclmektedir. Cumhur\u2019a g\u00f6re bi zatihi ziyaret veya ziyaret maksad\u0131yla kabre yolculuk yapmakta bir beis yoktur. Hatta baz\u0131 Maliki\u2019ler ve \u0130bn Hazm<\/strong>[16]<\/a> gibi Zahiri\u2019ler Efendimiz\u2019in kabrini ziyaret etmenin vacip oldu\u011funu s\u00f6ylemektedirler.[17]<\/a> Buna dayanarak \u0130mam En-Nevevi, kabirleri ziyaret etmenin mutlak anlamda caiz oldu\u011funu s\u00f6yl\u00fcyorsa da \u0130bn Hacer<\/strong>, \u0130bn Ebi \u015eeybe\u2019nin Musannef<\/em><\/strong> inde \u0130brahim en-Nehai<\/strong>\u2019den yapt\u0131\u011f\u0131 \u201cKabirleri ziyaret etmenin mekruh oldu\u011fu\u201d \u015feklindeki rivayetten dolay\u0131 bunun m\u00fcsellem olmad\u0131\u011f\u0131n\u0131 zikretmektedir.[18]<\/a> Hadisler ve hadiselerin \u00e7eli\u015fmesinin yans\u0131mas\u0131 olarak g\u00f6r\u00fclen bu t\u00fcr ihtilaflar\u0131n \u00e7\u00f6z\u00fcm\u00fc i\u00e7in tespit edilmi\u015f baz\u0131 y\u00f6ntemler vard\u0131r. Ki \u0130bn Hacer<\/strong> bu \u00e7eli\u015fkili durumu \u201cKabirleri ziyaret etmenin mekruh oldu\u011funu s\u00f6yleyenlere, nasih olan yukar\u0131daki hadisin ula\u015fmama ihtimali” ile \u00e7\u00f6zer.[19]<\/a><\/p>\n

\u0130brahim en-Nehai<\/strong>\u2019 nin, Hanefi mezhebi\u2019nin g\u00f6r\u00fc\u015flerini tahlil ederken a\u015f\u0131lamayacak umde bir \u015fahsiyet oldu\u011funda \u015f\u00fcphe yoktur. Ve bu rivayet her ne kadar bizlere \u201cKabir ziyaret\u201d nin Hanefi mezhebinde mekruh oldu\u011funu g\u00f6steriyorsa da \u0130mam Muhammed Kitabu\u2019l-Asar<\/em>\u00a0<\/strong>\u0131nda konuyla ilgili m\u00fcstakil bir bap a\u00e7m\u0131\u015f ve yukar\u0131da zikredip nasih olarak de\u011ferlendirdi\u011fimiz hadisi naklettikten sonra \u201cBiz bunu al\u0131r\u0131z. Ahireti hat\u0131rlamak ve \u00f6l\u00fcye dua etmek kasd\u0131yla kabirlerin ziyaret edilmesinde her hangi bir beis yoktur\u201d <\/em>demi\u015ftir.[20]<\/a><\/p>\n

\u0130mam es-Serahsi<\/strong>, el-Mebsut’<\/em>unda Efendimiz Aleyhissalat\u00fc vesselam\u2019\u0131n yasaklamaya y\u00f6nelik bu kavlini, hadisin pe\u015fi s\u0131ra gelen \u201cbo\u015f s\u00f6z s\u00f6ylemeyin\u201d s\u00f6z\u00fcnden hareketle \u0130lk d\u00f6nemde insanlar\u0131n kabirlerin yan\u0131nda bo\u015f lak\u0131rd\u0131 ile vakit ge\u00e7irmeleri, yalan ve olmas\u0131 m\u00fcmk\u00fcn olmayan baz\u0131 \u015feyleri konu\u015fmalar\u0131ndan dolay\u0131 nasih olarak kabul eder. Ve bunun halen mensuh olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemekle beraber kabirleri ziyaret etmemeye y\u00f6nelik varit olan nakillerin mensuh oldu\u011funu belirtir.[21]<\/a><\/p>\n

Bahsi h\u00fclasa edecek olursak, Kabir ziyareti Hanefiler de d\u00e2hil olmak \u00fczere m\u00fcctehidlerin vacibe yak\u0131n s\u00fcnnet g\u00f6rmelerinden[22]<\/a> ba\u015flayarak en az\u0131ndan m\u00fcbah kabul etmelerine d\u00fc\u015fecek me\u015fru\u2019 bir ameldir. Yukar\u0131da da k\u0131smi olarak zikretti\u011fimiz rivayetler ve \u00fczerine parmak bast\u0131\u011f\u0131m\u0131z bir tak\u0131m olumsuz nakilllerle Hanefi\u2019lerin kabirleri ziyarete cevaz vermediklerini, bunu mekruh g\u00f6rd\u00fcklerini s\u00f6ylemek en hafif ifadeyle Mezheb\u2019e yap\u0131lan bir zul\u00fcmd\u00fcr.[23]<\/a> Bu tarz verilen fetvalardaki m\u00fc\u015fterek \u00f6zelli\u011fin, devaml\u0131 bir surette meseleyi mecras\u0131ndan d\u0131\u015far\u0131ya \u00e7\u0131karmak, kendi akide ve g\u00f6r\u00fc\u015flerini m\u00fcdafaa i\u00e7in \u00f6tekile\u015ftirdi\u011fi kimselerin yapmad\u0131klar\u0131 \u015feyleri yap\u0131yormu\u015f\u00e7as\u0131na onlar\u0131 itham alt\u0131na almak oldu\u011fu g\u00f6r\u00fclmektedir.[24]<\/a><\/p>\n

Kad\u0131nlar ve kabir ziyareti \u00a0<\/em>\u00a0<\/strong><\/span><\/p>\n

Kad\u0131nlar\u0131n kabirleri ziyaret etmelerinin cevaz\u0131 noktas\u0131nda baz\u0131 i\u015fkaller g\u00f6z\u00fcm\u00fcze \u00e7arpmaktad\u0131r. Bu noktada Efendimiz\u2019den hususi olarak \u201cAllah kabir ziyareti yapan kad\u0131nlara lanet etsin!\u201d[25]<\/strong><\/a> <\/em>\u015feklinde vb. rivayetlerle istidlal olunmaktad\u0131r. <\/em>Bu konuda \u0130mam en-Nevevi<\/strong>, \u015eafi ulemas\u0131n\u0131n \u00fc\u00e7 g\u00f6r\u00fc\u015f\u00fc oldu\u011funu ve bunlardan birincisinin zikretti\u011fimiz hadis gerek\u00e7esiyle \u201charam\u201d, ikincisinin \u201cmekruh\u201d, \u00fc\u00e7\u00fcnc\u00fcs\u00fcn\u00fcn de m\u00fcbah oldu\u011funu s\u00f6ylemektedir.[26]<\/a> \u015eafilerden el-M\u00fchezzeb<\/em><\/strong> sahibi allame e\u015f- \u015eirazi,<\/strong> kad\u0131nlar i\u00e7in kabir ziyaretlerinin haram oldu\u011funu savunmaktad\u0131r.[27]<\/a> Gerek\u00e7e olarak da mezk\u00fbr hadisi g\u00f6stermektedir.[28]<\/a><\/p>\n

\u0130mam Kurtubi<\/strong> gibi baz\u0131 \u00e2limler ise hadiste ge\u00e7en \u201czevvarat\u201d tabirinin s\u0131yga olarak ifade etti\u011fi m\u00fcbala\u011fa manas\u0131ndan yola \u00e7\u0131karak \u201c\u201dbu yasaklaman\u0131n fazla kabir ziyareti yapan kad\u0131nlarla ilgili oldu\u011fu \u015feklinde g\u00f6r\u00fc\u015f \u00f6ne s\u00fcrmektedirler. Zira kad\u0131nlar\u0131n bu gibi ziyaretleri, kocalar\u0131n\u0131n haklar\u0131n\u0131 zayi etme[29]<\/a> ve yabanc\u0131 erkeklerden sak\u0131nma (hicap) gibi baz\u0131 emirleri yerine getirememelerine sebep olacakt\u0131r. Ancak Kurtubi\u2019nin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc ve hadise mahmel k\u0131ld\u0131\u011f\u0131 nehyin \u201cfazla ziyaret eden kad\u0131nlarla alakaland\u0131\u011f\u0131\u201d tevilini Ebu Davud\u2019un ayn\u0131 hadisin \u201czairat\u201d ifadesiyle yapt\u0131\u011f\u0131[30]<\/a> rivayet reddedebilir. Mekruh oldu\u011funu s\u00f6yleyenlerin gerek\u00e7esi kabilinden \u0130mam et-Tirmizi<\/strong>\u2019nin s\u00f6yledi\u011fi \u201ckad\u0131nlar\u0131n sabr\u0131n\u0131n az olmas\u0131 ve feryad-\u0131 figan etmeleri\u201d \u015feklindeki illet de burada zikredilmelidir.[31]<\/a><\/p>\n

B\u00fct\u00fcn bunlarla birlikte kad\u0131nlar\u0131n kabir ziyareti yapmalar\u0131n\u0131n m\u00fcbah oldu\u011funu s\u00f6yleyenler M\u00fcleyke\u2019nin Hz. Ai\u015fe (Rad\u0131yallahu Anha)\u2019 nin karde\u015fi Abdurrahman\u2019\u0131n kabrini ziyarete gitti\u011fini nakletmesi,[32]<\/a>Efendimiz Aleyhissalat\u00fc vesselam\u2019\u0131n kabrin ba\u015f\u0131nda a\u011flayan bir kad\u0131na \u201cAllah\u2019tan kork ve sabret\u201d (ittekillahe vasbiri)[33]<\/a> \u015feklindeki kavliyle sabit olan takriri s\u00fcnneti ve de \u201cSizi kabirleri ziyaret etmekten men etmi\u015ftim, art\u0131k onlar\u0131 ziyaret ediniz\u201d[34]<\/strong><\/a> <\/em>\u015feklindeki rivayetlerle istidlal etmektedirler. Zira ilk iki rivayet\u00a0 hususiyetleri ile beraber kad\u0131nlar hu\u015fundaki \u015f\u00fcpheyi kald\u0131r\u0131yorsa da[35]<\/a>ve hatta geride nakletti\u011fimiz \u201c\u00e7ok ziyaret etme\u201d \u015feklindeki tevilin sebebi oluyorsa da[36]<\/a> son rivayette yer alan \u201cneheytukum\/ size yasaklad\u0131m\u201d \u015feklindeki ifadede bulunan \u201czamir\u201d erkeklere ait oldu\u011fundan baz\u0131 ulema nasih olarak kabul edilen bu hadisin, mezkur gerek\u00e7e sebebiyle sadece erkekler hakk\u0131nda ge\u00e7erli oldu\u011funu savunmu\u015flard\u0131r. Ancak, Hz. Ai\u015fe\u2019den yap\u0131lan karde\u015finin kabrini ziyaret etmesi \u015feklindeki rivayette pe\u015fi s\u0131ra gelen ve Hz. Ai\u015fe\u2019ye y\u00f6neltilen \u201cNebi bundan nehyetmemi\u015f miydi? \u015eeklindeki soruya Hz. Ai\u015fe\u2019nin \u201cEvet, \u00f6nce nehyetmi\u015fti, sonra serbest b\u0131rakt\u0131\u201d[37]<\/a> \u015feklinde cevap vermesi sarahatiyle bu i\u015fkali ortadan kald\u0131rmaktad\u0131r.[38]<\/a> Buna binaen, ez-Z\u00fcrkani<\/strong>\u2019 nin nesih olay\u0131n\u0131n \u201czevvarat\u201d ifadesinden hareketle kad\u0131nlar\u0131 kapsamad\u0131\u011f\u0131n\u0131 ve onlar i\u00e7in her halukarda kabir ziyareti yapman\u0131n caiz olmayaca\u011f\u0131n\u0131 s\u00f6ylemesi isabetli olmayacakt\u0131r.[39]<\/a><\/p>\n

Yine \u0130mam Kurtubi<\/strong>\u2019 nin \u201ckabir ziyareti\u201d hususunda kad\u0131nlar\u0131 ya\u015fl\u0131 ve gen\u00e7 ayr\u0131m\u0131na tabi tutmas\u0131 ve ya\u015fl\u0131 olanlar\u0131n kabir ziyareti yapmalar\u0131n\u0131n caiz, gen\u00e7lerin ise haram oldu\u011funu s\u00f6ylemesi[40]<\/a> bize bu amelin onlar kat\u0131nda li zatihi de\u011fil \u201cfitne\u201d sebebiyle cevaz vermeme yolunu tercih ettiklerini g\u00f6stermektedir. Yani her halukarda Ali el-Kari<\/strong>\u2019nin de belirtti\u011fi \u00fczere[41]<\/a>, haklar\u0131ndaki mu\u2019teber \u015fartlara riayet etmeleri durumunda kad\u0131nlar\u0131n kabir ziyareti yapabileceklerini s\u00f6ylemek durumunday\u0131z. Ki \u0130bn Hacer<\/strong> de iznin umumu kapsad\u0131\u011f\u0131n\u0131 ekserin s\u00f6z\u00fc olarak nakletmektedir.[42]<\/a><\/p>\n

Hatime<\/strong><\/span><\/p>\n

Bu makalede meseleyi biraz daha ispati cihetine a\u011f\u0131rl\u0131k vermek suretiyle i\u015fledi\u011fimizin fark\u0131nday\u0131z. Ancak meselenin \u00f6teki y\u00fcz\u00fc bize nefyi cihetinde yaz\u0131lm\u0131\u015f eser, risale ve makale tarz\u0131 \u00e7al\u0131\u015fmalar\u0131n ta\u2019dad\u0131n\u0131n na m\u00fctenahi olacak seviyede hayli kabar\u0131k oldu\u011funu ayan beyan g\u00f6steriyor. Bu y\u00fczden bizleri bu makalenin kaleme al\u0131nmas\u0131na saik sebeplerden biri de \u015fikayetlendi\u011fimiz bu azl\u0131k duygusu ve akabinde getirdi\u011fi hakikatin bir tak\u0131m mezhep taassuplar\u0131na bo\u011fdurulma olay\u0131d\u0131r. Mesele bunla kalsa yine tahamm\u00fcl s\u0131n\u0131rlar\u0131 i\u00e7erisinde de\u011ferlendirilebilir. Ancak, holiganvari hareket ve tav\u0131rlarla, propaganda niyetinin s\u00fcslemi\u015f oldu\u011fu eserlerin arz etti\u011fi manzara i\u00e7ler ac\u0131s\u0131\u2026 S\u00f6ylenmeyen \u015feylerin, gaibi \u015fah\u0131slara s\u00f6yletilerek muhalif olarak g\u00f6r\u00fclen f\u0131rkaya nispet edilmesi suretiyle hedefteki g\u00f6r\u00fc\u015f ve \u015fah\u0131slar\u0131n tekfir edilmesinden, her t\u00fcrl\u00fc yafta ve iftiralara maruz b\u0131rak\u0131lmas\u0131na kadar ilmi rezalet ve vicdani cinayet tablolar\u0131\u2026 K\u0131rk y\u0131ll\u0131k k\u00e2ni\u2019nin yani olamayaca\u011f\u0131 kadar a\u00e7\u0131k meselelerin s\u0131rf ba\u011fc\u0131y\u0131 d\u00f6vme u\u011fruna dolamba\u00e7lara sar\u0131lmas\u0131 ve daha neler, neler\u2026<\/p>\n

Fakat her halukarda tadlil manevralar\u0131 ve tenfir kampanyalar\u0131n\u0131n beyhude bir \u00e7abadan ibaret oldu\u011fu g\u00fcn \u0131\u015f\u0131\u011f\u0131ndan a\u015fik\u00e2rd\u0131r. O halde mesele sadece ve sadece hak zaviyesinden do\u011fruyu ortaya koymak ve \u00fcrkmeden hayk\u0131rmakt\u0131r.<\/p>\n

Vesselam\u2026<\/p>\n

\n

 <\/p>\n

[1]<\/strong><\/a> Kur\u2019an, \u0130sra 70<\/span><\/p>\n

[2]<\/strong><\/a> \u0130bn Halife Ulyevi, Camiu\u2019n-Nuk\u00fbl f\u00ee Esbabi\u2019n N\u00fcz\u00fbl,<\/em> 2\/ 202-203 Ezher, 1404 B.1<\/span><\/p>\n

[3]<\/strong><\/a> Kur\u2019an, \u0130sra 85<\/span><\/p>\n

[4]<\/a> Asl\u0131nda bu husus \u201c Onlar\u0131 (Putlar\u0131) sana bakarken g\u00f6r\u00fcrs\u00fcn, halbuki onlar g\u00f6rmezler\u201d ayet-i kerimesinin de dikkat \u00e7ekti\u011fi bir husustur. Kur\u2019an, A\u2019raf 198<\/span><\/p>\n

[5]<\/strong><\/a> Muhammed Zahid el-Kevseri, Mak\u00e2l\u00e2t,<\/em> s. 382 (el-Metalibu\u2019l \u00c2liye<\/em>\u2019den naklen) Matbaatu\u2019l Env\u00e2r Kahire 1372 <\/span><\/p>\n

[6]<\/a> el-Kevseri, a.g.e<\/em>., a.y.<\/span><\/p>\n

[7]<\/strong><\/a> Mesela, Bkz. Ahmed \u0130bn Teymiyye, Ziyaretu\u2019l Kubur ve\u2019l \u0130stincadu bi\u2019l Makbur<\/em> s. 182-183 (\u0130\u2019dad: Ali et-Tahtavi),Daru\u2019l K\u00fct\u00fcbi\u2019l-\u0130lmiyye 2002 B.1<\/span><\/p>\n

[8]<\/strong><\/a> Fahruddin er-Razi, el-Metalibu\u2019l Aliye<\/em>, 10. Fas\u0131l, 3. Makale, 7. Kitap<\/span><\/p>\n

[9]<\/strong><\/a> 18. Fas\u0131lda\u2026 Razi burada bu konuyla alakal\u0131 kendisine soru soran Melik Muhammed b. Sam el-\u011eavri\u2019ye m\u00fcstakil bir risale te\u2019lif etti\u011fini belirtir. <\/span><\/p>\n

[10]<\/strong><\/a> Sa\u2019duddin et-Teftazani, \u015eerhu\u2019l Makas\u0131d<\/em>, 2\/43 Daru\u2019l Maarifi\u2019n- Nu\u2019maniyye- Pakistan<\/span><\/p>\n

[11]<\/strong><\/a> Ahmed b. Hanbel, el-M\u00fcsned<\/em>, 17\/429, No: 11329, el-Heysemi, Mecmau\u2019z-Zevaid<\/em>, 3\/184 No:4299<\/span><\/p>\n

[12]<\/strong><\/a> \u0130bn Mace, S\u00fcnen, “Kitabu\u2019l Cenaiz”, 6 No: 1571, Hakim, el-M\u00fcstedrek<\/em>, No: 1387, Beyhaki, es-S\u00fcnen\u00fc\u2019l-K\u00fcbra<\/em>, No: 7448<\/span><\/p>\n

[13]<\/strong><\/a> At\u0131yye Muhammet Salim, \u015eerhu Bulu\u011fi\u2019l Meram<\/em>, , 2\/112<\/span><\/p>\n

[14]<\/strong><\/a> \u0130bn Mace, “Kitabu\u2019l Cenaiz”, 6 No: 1571, Hakim, el-M\u00fcstedrek<\/em>, No: 1387, Beyhaki, es-S\u00fcnen\u00fc\u2019l-K\u00fcbra<\/em>, No: 7448<\/span><\/p>\n

[15]<\/strong><\/a> Bu durumun izah\u0131 ve daha geni\u015f bilgi i\u00e7in bkz\u00a0 Ebu Bekir \u0130bn Hazm. el-\u0130\u2019tibar fi beyani\u2019n- nasihi ve\u2019l mensuhi mine\u2019l- Asar<\/em> s.131-132 Dairetu\u2019l Mearifi\u2019l Usmaniyye, 1359<\/span><\/p>\n

[16]<\/strong><\/a> \u0130bn Hazm ayr\u0131 olarak, hadiste ge\u00e7en emir s\u0131ygas\u0131ndan dolay\u0131 ki\u015finin mutlaka \u00f6mr\u00fcnde bir defa kabir ziyareti yapmas\u0131n\u0131n vacip oldu\u011funu savunur. M\u00fcbarekfuri, Tuhfetu\u2019l-Ahvezi,<\/em> 4\/159 Daru\u2019l Fikr<\/span><\/p>\n

[17]<\/strong><\/a> Semiyyu\u2019z-Zebih b. Mahfuz (\u0130smail \u00c7etin), Mesafu\u2019l-Ulema<\/em>, S. 284-285 Dilara Yay\u0131nlar\u0131-Isparta<\/span><\/p>\n

[18]<\/strong><\/a> \u0130bn Hacer, Fethu\u2019l Bari<\/em>, 3\/148 Daru\u2019l Ma\u2019rife, Beyrut-L\u00fcbnan <\/span><\/p>\n

[19]<\/a> \u0130bn Hacer,a.g.e.<\/em>, a.y.<\/span><\/p>\n

[20]<\/strong><\/a> Muhammed b. Hasen e\u015f-\u015eeybani, Kitabu\u2019l Asar<\/em>, 1\/296-297, No:269 Daru\u2019s-Selam Kahire 2006 B.1<\/span><\/p>\n

[21]<\/strong><\/a> Es-Serahsi, el- Mebsut, 24\/10 Daru\u2019l Marife, Beyrut-L\u00fcbnan<\/span><\/p>\n

[22]<\/a> Semiyyu\u2019z-Zebih b. Mahfuz, a.g.e.<\/em> s. 285<\/span><\/p>\n

[23]<\/strong><\/a> Hele bir de \u015eemsu\u2019d-Din el-Efgani<\/strong>\u2019nin Cuhudu Ulemai\u2019l Hanefiyye fi ibtali akaidi\u2019l Kub\u00fbriyye<\/em> <\/strong>sinde yapt\u0131klar\u0131 tam anlam\u0131yla bir cinayettir. Zira m\u00fcellif, s\u00f6zde Hanefi \u00e2limlerini kullanarak, istismarc\u0131 tavr\u0131yla konuyla hi\u00e7 de ilgisi olmayan ve sadece Hanefi alimlerinin de\u011fil kalbinde zerre iman bulunan avam-\u0131 nas\u2019tan birinin dahi kabullenmeyece\u011fi itikadlar\u0131 zikretmekle derdinin \u00fcz\u00fcm yemek de\u011fil ba\u011fc\u0131y\u0131 d\u00f6vmek oldu\u011funu a\u015fikar bir bi\u00e7imde sergilemektedir. <\/span><\/p>\n

[24]<\/strong><\/a> Mesela bkz. Futya fi ta\u2019zimi\u2019l me\u015fayih, ve\u2019l isti\u011faseti bihim ve ziyareti kuburihim<\/em>, (\u00f6zellikle s. 20-27 aras\u0131)<\/span><\/p>\n

[25]<\/strong><\/a> et-Tirmizi, es-S\u00fcnen<\/em>, 3\/371 No:1056, \u0130bn Mace- es-S\u00fcnen<\/em>, 1\/502, No: 1574<\/span><\/p>\n

[26]<\/strong><\/a> Zekeriyya en Nevevi, el-Minhac \u00a0\u015ferhu M\u00fcslim<\/em>, 7\/45 Matbaa-i M\u0131sriyye, Ezher, 1347, B.1<\/span><\/p>\n

[27]<\/strong><\/a> Ebu \u0130shak e\u015f-\u015eirazi, el-M\u00fchezzeb<\/em>, 1\/454 Daru\u2019l Kalem-ed-Daru\u2019\u015f \u015eamiyye, 1992, B.1<\/span><\/p>\n

[28]<\/a> e\u015f-\u015eirazi, a.g.e<\/em>.,\u00a0 a.y.<\/span><\/p>\n

[29]<\/strong><\/a> Bkz, \u0130bn Hacer, Fethu\u2019l- Bari<\/em>, 3\/149 <\/span><\/p>\n

[30]<\/strong><\/a> Ebu Davud, S\u00fcnen<\/em>, “Babun fi ziyareti\u2019n nisa el kubure”, No: 3238<\/span><\/p>\n

[31]<\/strong><\/a> El-Hatib et,Tebrizi, Mi\u015fkatu\u2019l Mesabih<\/em>, 1\/388 No: 1765 el-Mektebetu\u2019t-Tevfikiyye, Kahire<\/span><\/p>\n

[32]<\/strong><\/a> \u0130bn Abdi\u2019l Ber, et-Temhid<\/em>, 3\/235 M\u00fcessesetu\u2019l Kurtuba, 1967 <\/span><\/p>\n

[33]<\/strong><\/a> M\u00fcslim, es-Sahih<\/em>, No: 926, Ebu Davud, S\u00fcnen,<\/em> No: 3126 vd.<\/span><\/p>\n

[34]<\/a> \u0130bn Mace, S\u00fcnen, Kitabu\u2019l Cenaiz 6 No: 1571, Hakim, el-M\u00fcstedrek, No: 1387, Beyhaki, es-S\u00fcnen\u00fc\u2019l-K\u00fcbra, No: 7448<\/span><\/p>\n

[35]<\/strong><\/a> Ebu \u0130shak el-Ca\u2019beri Rusuhu\u2019l Ahbar<\/strong>\u00a0<\/em>\u0131nda Cumhur ulema\u2019n\u0131n daha sonraki nasih hadisin kapsam\u0131na kad\u0131nlar\u0131n d\u00e2hil olmad\u0131\u011f\u0131 \u015feklindeki g\u00f6r\u00fc\u015f\u00fc benimsediklerini nakletmekteyse de mesele asl\u0131nda b\u00f6yle de\u011fildir. Bkz. Rusuhu\u2019l Ahbar fi Mensuhi\u2019l Ahbar,<\/em> s. 332-333 M\u00fcesseset\u2019l K\u00fct\u00fcbi\u2019s-Sekafiyye, Beyrut-L\u00fcbnan 1988 B.1<\/span><\/p>\n

[36]<\/strong><\/a> el-Mubarekfuri, Tuhfetu\u2019l Ahvezi<\/em>, 4\/162 Daru\u2019l Fikr<\/span><\/p>\n

[37]<\/strong><\/a> el-Bezzar, el-M\u00fcsned<\/em>, No: 214, <\/span><\/p>\n

[38]<\/strong><\/a> \u0130bn Hacer, a.g.e.<\/em> 3\/149<\/span><\/p>\n

[39]<\/strong><\/a> Ez-Z\u00fcrkani, \u015eerhu\u2019l Muvatta<\/em>, 3\/101<\/span><\/p>\n

[40]<\/strong><\/a> Bedrettin el-Ayni, Umdetu\u2019l Kari,<\/em> Babu ziyareti\u2019l Kubur..<\/span><\/p>\n

[41]<\/strong><\/a> El-Mubarekfuri, a.g.e.<\/em>\u00a0 4\/161 (Mirkat\u2019dan naklen)<\/span><\/p>\n

[42]<\/a> \u0130bn Hacer, a.g.e<\/em>. 3\/ 148<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Yarat\u0131lm\u0131\u015f olma \u00f6zelli\u011fine sahip olan bir\u00e7ok mahl\u00fbklar \u00fczerine tafdil edilen \u00e2demo\u011flu[1] ruh ve cesetten bir araya gelmektedir. Hakikatte, ruh gibi latif bir varl\u0131\u011f\u0131n yan\u0131nda varl\u0131\u011f\u0131 “yok” h\u00fckm\u00fcn\u00fc alan ceset, ruha nispetle kayda de\u011fer bir de\u011feri haiz de\u011fildir. Bu terkibi daha genel manada d\u00fc\u015f\u00fcnecek olursak; madde ve mana ili\u015fkisini d\u00fc\u015f\u00fcnmemiz icap edecektir. Madde, yap\u0131s\u0131 ve mahiyeti […]<\/p>\n","protected":false},"author":3,"featured_media":548,"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":[14,2],"tags":[107,120,340,342,460,610,669,724],"class_list":{"0":"post-546","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-akaid-kelam","8":"category-gundeme-dair","9":"tag-bidat","10":"tag-caiz","11":"tag-kabir","12":"tag-kabir-ziyareti","13":"tag-mezar","14":"tag-sirk","15":"tag-tevhid","16":"tag-ziyaret"},"yoast_head":"\nKabirleri Ziyaret Meselesi - \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\/kabirleri-ziyaret-meselesi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kabirleri Ziyaret Meselesi - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"Yarat\u0131lm\u0131\u015f olma \u00f6zelli\u011fine sahip olan bir\u00e7ok mahl\u00fbklar \u00fczerine tafdil edilen \u00e2demo\u011flu[1] ruh ve cesetten bir araya gelmektedir. 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