{"id":597,"date":"2020-08-05T11:36:24","date_gmt":"2020-08-05T11:36:24","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=597"},"modified":"2020-08-05T11:36:24","modified_gmt":"2020-08-05T11:36:24","slug":"hz-peygamber-%ef%b7%bai-ruyada-gormek","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/hz-peygamber-%ef%b7%bai-ruyada-gormek\/","title":{"rendered":"Hz. Peygamber \ufdfa’i R\u00fcyada G\u00f6rmek"},"content":{"rendered":"

Bir kimsenin r\u00fcyas\u0131nda Hz. Peygamber \ufdfa\u2019i g\u00f6rmesi saliha ve sad\u0131ka olan r\u00fcyalar kapsam\u0131nda de\u011ferlendirilir. Allah \ufdfb \u015eeytan\u2019a r\u00fcya \u00e2leminde dahi olsa Peygamber-i zi \u015fan\u0131n suretine girmeyi yasaklam\u0131\u015ft\u0131r.[1]<\/a> Aksi durumda \u015eeytan\u2019\u0131n bir m\u00fcminin r\u00fcyas\u0131na Nebi \ufdfa\u2019nin suretinde gelip me\u015fru olmayan bir \u015feyi emretmesi gibi durumlar ar\u0131z olabilir. Bu da M\u00fcsl\u00fcman\u0131n zihninin bulanmas\u0131 ve farkl\u0131 vesveselere d\u00fc\u00e7ar olmas\u0131na sebep olacakt\u0131r. Bundan dolay\u0131 olmal\u0131d\u0131r ki Cenab-\u0131 hak \u015eeytan\u2019a bunu yasak k\u0131lm\u0131\u015ft\u0131r. T\u0131pk\u0131 g\u00fcncel hayatta Hz. Peygamber \ufdfa\u2019in suretine girmesinin yasaklanmas\u0131 gibi.<\/p>\n

R\u00fcyada Hz. Peygamber \ufdfa\u2019in g\u00f6r\u00fclmesiyle ilgili uleman\u0131n farkl\u0131 beyanat\u0131 vard\u0131r. Zira hepimizin bildi\u011fi \u00fczere Efendimiz \ufdfa\u2019in kendisine mahsus belli bir sureti vard\u0131r. Zaten \u015eemail eserlerinin ba\u015f taraflar\u0131nda yer alan hilye-i Nebi de bundan bahsetmektedir. Peygamber \ufdfa\u2019i hali hayatta g\u00f6z g\u00f6r\u00fc\u015f\u00fcyle beraber g\u00f6renler onun bu suretini haf\u0131zalar\u0131nda bulundurma \u00fcst\u00fcnl\u00fc\u011f\u00fcne sahiptirler. \u015eu halde bu kimselerin \u2013yani sahabenin- Peygamber \ufdfa’ i r\u00fcyada g\u00f6rmesi durumunda, g\u00f6r\u00fclen \u015fahs\u0131n ve suretin Nebiyi ekreme ait olup olmad\u0131\u011f\u0131 tespit edilebilecektir. Ancak Hz. Peygamber \ufdfa \u2019i g\u00f6rme devletiyle m\u00fc\u015ferref olamam\u0131\u015f kimselerin r\u00fcyada Hz.Peygamber \ufdfa \u00a0olarak birisini g\u00f6rmeleri ihtimalinde durum ayn\u0131 m\u0131 olacakt\u0131r? B\u00f6yle bir kimsenin g\u00f6rd\u00fc\u011f\u00fc kimsenin Hz. Peygamber \ufdfa oldu\u011funa dair ikna edici bir delil bulmas\u0131 nas\u0131l m\u00fcmk\u00fcn olacakt\u0131r? Meselenin nirengi noktas\u0131 i\u015fte tam da buras\u0131d\u0131r.<\/p>\n

Efendimiz \ufdfa\u2019in \u201cKim beni r\u00fcyas\u0131nda g\u00f6r\u00fcrse muhakkak o beni g\u00f6rm\u00fc\u015ft\u00fcr\u201d s\u00f6z\u00fcyle kast\u0131 Ebubekir \u0130bn Tayyib\u2019e g\u00f6re bu r\u00fcyan\u0131n kar\u0131\u015f\u0131k r\u00fcyalar ve \u015eeytan\u0131n kar\u0131\u015ft\u0131rmalar\u0131 z\u00fcmresinden say\u0131lmayaca\u011f\u0131d\u0131r. Zaten hadisin ba\u015fka bir rivayetinde \u201cKim beni r\u00fcyas\u0131nda g\u00f6r\u00fcrse muhakkak hakk\u0131 g\u00f6rm\u00fc\u015ft\u00fcr\u201d[2]<\/a> \u015feklindeki ifade de bunu kan\u0131tlamaktad\u0131r. \u201cMuhakkak \u015eeytan benim suretime giremez\u201d s\u00f6z\u00fcyle maksat da budur zaten. Hz. Peygamber \ufdfa\u2019i r\u00fcyas\u0131nda g\u00f6renler bazen onu bize nakledilen \u00f6zelliklerinden gayr\u0131s\u0131yla g\u00f6r\u00fcrler. Birinin onu ya\u015fl\u0131 ve bembeyaz sakall\u0131 yahut anlat\u0131lan renginin d\u0131\u015f\u0131ndaki bir renkte g\u00f6rmesi gibi.<\/p>\n

Baz\u0131lar\u0131 da hadisin zahir manas\u0131 \u00fczere oldu\u011funu s\u00f6yleyerek bu hadisle murat Peygamber \ufdfa\u2019i g\u00f6ren ki\u015finin onu idrak etmesi ve hakikaten g\u00f6rm\u00fc\u015f olmas\u0131d\u0131r\u201d demi\u015flerdir. Bunun b\u00f6yle olmas\u0131n\u0131 engelleyecek akli bir delil yoktur ki kelam zahirinden ba\u015fka bir manaya yorulsun. Onu ba\u015fka \u015fekillerde g\u00f6rmek onun s\u0131fatlar\u0131nda yan\u0131lmakt\u0131r. Baz\u0131 zaman kimi hayallerin g\u00f6r\u00fcld\u00fc\u011f\u00fc zannedilir. Bu durumda da Hz. Peygamber \ufdfa\u2019in zat\u0131 g\u00f6r\u00fclm\u00fc\u015f, s\u0131fatlar\u0131 hayal edilmi\u015f demek olur.<\/p>\n

Kad\u0131 \u0130yad, Hz. Peygamber \ufdfa\u2019in \u201cMuhakkak beni g\u00f6rm\u00fc\u015ft\u00fcr\u201d ifadesinden maksad\u0131n onu hal-i hayat\u0131ndaki \u015fekli \u00fczere g\u00f6r\u00fcnler i\u00e7in ge\u00e7erli olma ihtimali vard\u0131r\u201d der. Aksi takdirde onu ba\u015fka \u00f6zellikleriyle g\u00f6renlerin r\u00fcyas\u0131n\u0131n tevil r\u00fcyas\u0131 olup hakikat r\u00fcyas\u0131 olmayaca\u011f\u0131n\u0131 s\u00f6yler.[3]<\/a> Ancak \u0130mam en-Nevev\u00ee bu g\u00f6r\u00fc\u015f\u00fc zay\u0131f bulur ve \u201cdo\u011fru olan ister malum s\u0131fatlar\u0131yla g\u00f6r\u00fcls\u00fcn isterse de bundan ba\u015fka \u00f6zellikleriyle g\u00f6r\u00fcls\u00fcn her hal\u00fckarda g\u00f6renin onu hakikaten g\u00f6rd\u00fc\u011f\u00fcd\u00fcr\u201d der.[4]<\/a><\/p>\n

\u00d6zetleyecek olursak bu konuda \u00e2limler iki farkl\u0131 g\u00f6r\u00fc\u015f belirtmi\u015flerdir:<\/p>\n

    \n
  1. \u0130bn Sirin, \u0130mam el-Buhari ve Kad\u0131 \u0130yad gibilerine g\u00f6re bu hadisin bahsini yapt\u0131\u011f\u0131 ki\u015fi Hz. Peygamber \ufdfa\u2019i bilinen \u00f6zellikleriyle g\u00f6ren ki\u015fidir.[5]<\/a> Bu ki\u015finin r\u00fcyas\u0131 sahih olup bu r\u00fcyada \u015eeytan\u2019\u0131n hi\u00e7bir dahli ve tesiri yoktur.<\/li>\n
  2. \u00c2limlerden di\u011fer bir k\u0131s\u0131mlar\u0131na g\u00f6re de ki\u015finin hakikaten onu g\u00f6rm\u00fc\u015f say\u0131labilmesi i\u00e7in onu malum s\u0131fatlar\u0131yla g\u00f6rmesi gerekli de\u011fildir. Bilakis g\u00f6rme esnas\u0131nda \u015fayet g\u00f6rd\u00fc\u011f\u00fc ki\u015finin Nebi \ufdfa oldu\u011fu kalbine d\u00fc\u015fm\u00fc\u015fse bu ki\u015finin r\u00fcyas\u0131 sahih olup \u015feytan\u0131n tasarrufundan beridir.<\/li>\n<\/ol>\n

    Ayn\u0131 \u015fekilde \u00e2limler Hz. Peygamber \ufdfa\u2019i r\u00fcyada g\u00f6ren ki\u015finin bizatihi onun cismini mi yoksa misalini mi g\u00f6rd\u00fc\u011f\u00fc konusunda da ihtilafa d\u00fc\u015fm\u00fc\u015flerdir. Ebubekir \u0130bn Arabi\u2019ye g\u00f6re onu malum s\u0131fatlar\u0131yla g\u00f6ren bizatihi kendisini idrak etmi\u015f olaca\u011f\u0131 gibi ba\u015fka s\u0131fatlara m\u00fcltebis olarak g\u00f6ren de misalini idrak etmi\u015f olacakt\u0131r.[6]<\/a><\/p>\n

    \u00a0‘<\/strong>Kim beni r\u00fcyas\u0131nda g\u00f6r\u00fcrse uyan\u0131kken de g\u00f6recektir’ Riv\u00e2yeti<\/strong><\/p>\n

    Bir rivayette de Hz. Peygamber \u201cHer kim r\u00fcyas\u0131nda beni g\u00f6r\u00fcrse muhakkak uyan\u0131kken de g\u00f6recektir\u201d[7]<\/a> buyurmaktad\u0131r. Bu hadisin manas\u0131 hakk\u0131nda da ihtilaf edilmi\u015ftir. Kimileri bu hadisin sadece Hz. Peygamber \ufdfa zaman\u0131nda ya\u015fam\u0131\u015f olan kimseler i\u00e7in ge\u00e7erli olaca\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir. Bu durumda mana \u201cKim Hz. Peygamber \ufdfa\u2019i r\u00fcyas\u0131nda g\u00f6recek olursa Allah Te\u00e2l\u00e2 bu ki\u015fiyi ona kavu\u015fma ve hicret etmeye muvaffak k\u0131lacakt\u0131r\u201d \u015feklinde olur. Ya da \u015f\u00f6yle de diyebiliriz: Kim Allah Resul\u00fc \ufdfa\u2019n\u00fc r\u00fcyas\u0131nda g\u00f6recek olursa bu g\u00f6r\u00fc\u015f\u00fc onu Ahirette de g\u00f6rece\u011fini yahut ahirette ona \u00e7ok yak\u0131n olarak \u00f6zel bir g\u00f6r\u00fc\u015fle g\u00f6rece\u011fini g\u00f6sterir.[8]<\/a><\/p>\n

    Bu hadisle ilgili yukar\u0131da al\u0131nt\u0131lad\u0131\u011f\u0131m\u0131z tevil ve yorumlar daha ziyade bu rivayeti hakiki manas\u0131yla anlamland\u0131rmay\u0131p mecaza gidenlere g\u00f6redir. B\u00fct\u00fcn bunlar\u0131n yan\u0131nda bir de mezkur rivayeti hakiki anlamda anlayan baz\u0131 alimler \u201cHz. Peygamber \ufdfa\u2019i r\u00fcyas\u0131nda g\u00f6ren ki\u015finin onu bizatihi uyan\u0131kken de d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle g\u00f6rece\u011fini\u201d\u00a0 s\u00f6ylemektedirler. Zira Allah Resul\u00fc \ufdfa \u00f6lmemi\u015ftir. Ve bu hakikat \u201cPeygamberler diridirler, kabirlerinde namaz k\u0131lmaktad\u0131rlar\u201d[9]<\/a> veya \u201c Kim bana selam verirse mutlaka Allah bana ruhumu iade eder ve ben onun selam\u0131n\u0131 al\u0131r\u0131m\u201d[10]<\/a> \u015feklindeki hadislerde de a\u00e7\u0131k bir \u015fekilde belirtilmektedir. Ulema\u2019dan el-M\u00e2zeri, el-Yafii, el-C\u00eel\u00ee, e\u015f-\u015e\u00e2zeli vb. gibi \u00e2limlerin bu anlatt\u0131\u011f\u0131m\u0131z\u0131 bilfiil ya\u015fad\u0131klar\u0131 hik\u00e2ye olunmaktad\u0131r.[11]<\/a><\/p>\n

    Kurtubi gibi baz\u0131 \u00e2limler buna kar\u015f\u0131 \u00e7\u0131kmakta ve bunu s\u00f6ylemenin delilikten \u00f6te bir \u015fey olmayaca\u011f\u0131n\u0131 s\u00f6ylemektedirler. \u00c7\u00fcnk\u00fc b\u00f6yle bir \u015fey iddia etmek Hz. Peygamber\u2019in kabrinden \u00e7\u0131k\u0131p sokaklarda gezmesini, insanlar\u0131n aras\u0131na kar\u0131\u015fmas\u0131n\u0131 ve bu sebeple de kabrinin bo\u015f kalmas\u0131n\u0131 savunmak olacakt\u0131r.<\/p>\n

    Kurtubi\u2019nin bu g\u00f6r\u00fc\u015f\u00fcn\u00fc ve gerek\u00e7elendirmesini hakl\u0131 bulmak pek de m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir. Zira evliyan\u0131n kerametini kabul eden birinin b\u00f6yle bir \u015feyi kabul etmemesi do\u011fal de\u011fildir. \u0130mam el-Gazali\u2019nin de ifade etti\u011fi gibi kalp erbab\u0131n\u0131n uyan\u0131kl\u0131k halinde melekleri ve Nebi\u2019lerin ruhlar\u0131n\u0131 m\u00fc\u015fahede etmesi, onlardan bir tak\u0131m sesler i\u015fitmesi olabilecek \u015feyler z\u00fcmresindendir.<\/p>\n

    Ayr\u0131ca \u015fehitlerin \u00f6lmedi\u011fi Kur\u2019an\u2019da a\u00e7\u0131k bir \u015fekilde belirtilmektedir. Onlar\u0131n hali buysa Nebilerin \u00f6lmemesi evleviyetle sabit olacakt\u0131r. Geride zikretti\u011fimiz rivayetler ve Hz. Peygamber \ufdfa\u2019in \u0130sra gecesi Beyt-i Makdis\u2019te ve Sema\u2019da Peygamberlerle bir araya geldi\u011fini ifade eden rivayetler de zaten a\u00e7\u0131k bir \u015fekilde bu s\u00f6yledi\u011fimizi g\u00f6stermektedir.[12]<\/a><\/p>\n

    Hz. Peygamber \ufdfa\u2019i r\u00fcyada g\u00f6ren ki\u015finin uyan\u0131kken onu bizatihi D\u00fcnya g\u00f6z\u00fcyle de g\u00f6rece\u011fine dair eser kaleme alan es-Suy\u00fbt\u00ee\u2019 de bahsi yap\u0131lan eserde buna dair m\u00fc\u015fahhas misaller zikreder. Bu misallere g\u00f6re tarihte bir tak\u0131m insanlar r\u00fcyalar\u0131nda Fahr-i kainat\u0131 g\u00f6rm\u00fc\u015fler, sonras\u0131nda da hadiste bahsedildi\u011fi gibi onu uyan\u0131kken de g\u00f6rm\u00fc\u015fler ve kafalar\u0131ndaki m\u00fc\u015fkil sorular\u0131 ona arz edip cevap alm\u0131\u015flard\u0131r. Evliyan\u0131n kerametine inanan birisinin buna da inanmas\u0131 gerekmektedir. Ayr\u0131ca Kur\u2019an\u2019da bahsedilen Allah Azze ve Celle\u2019nin Beni \u0130srail\u2019e \u00f6l\u00fc adama kestikleri s\u0131\u011f\u0131r\u0131n bir par\u00e7as\u0131yla vurmalar\u0131n\u0131 emretmesi ve sonras\u0131nda bu \u00f6l\u00fcy\u00fc diriltmesi, \u0130brahim i\u00e7in ku\u015fu toplay\u0131p diriltmesi, Uzeyr k\u0131ssas\u0131 gibi hadisler de bunun meydana gelebilece\u011fini g\u00f6stermektedirler.[13]<\/a><\/p>\n

    \n

    [1]<\/a> Tercih edilen g\u00f6r\u00fc\u015fe g\u00f6re \u015eeytan bir cinn\u00eedir. Bkz. Muhammed Ali es-S\u00e2b\u00fbn\u00ee, \u201cen-N\u00fcbuvve ve\u2019l-Enbiy\u00e2\u201d, <\/em>167-9,el-Mektebetu\u2019l-Asriyye, Sayd\u00e2, Beyrut, 2003.\u00a0 Cinlerin ve \u015eeytanlar\u0131n farkl\u0131 \u015fekillere b\u00fcr\u00fcnmeleriyle ilgili Muhammed b. Abdillah e\u015f-\u015eibl\u00ee\u2019nin \u201c\u00c2k\u00e2mu\u2019l-Mercan f\u00ee Ahk\u00e2mi\u2019l-C\u00e2n\u201d<\/em>\u0131n\u0131n ilgili b\u00f6l\u00fcm\u00fc m\u00fctalaa edilmelidir. s. 19 vd. Daru\u2019l-K\u00fctubi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2012, B.III<\/span><\/p>\n

    [2]<\/a> Ahmed b. Hanbel, \u201cM\u00fcsned\u201d<\/em>, XII\/513, No: 7553, \u0130bn Hibb\u00e2n, \u201cSahih\u201d<\/em>, No:6051, Taber\u00e2n\u00ee, \u201cel-Mu\u2019cemu\u2019l-Kebir\u201d,<\/em> No: 14558, Bezz\u00e2r, \u201cM\u00fcsned\u201d<\/em>, No: 7936,<\/span><\/p>\n

    [3]<\/a> Kad\u0131 \u0130yad, \u201c\u0130km\u00e2lu\u2019l-Mu\u2019lim\u201d<\/em>, VII\/218-9, Daru\u2019l-Vef\u00e2, 1998, B.I<\/span><\/p>\n

    [4]<\/a> Zekeriyya en-Nevev\u00ee, \u201cel-Minh\u00e2c\u201d,<\/em> XV\/25, el-Matbaat\u00fc\u2019l-M\u0131sriyye, Kahire, 1930, B.I<\/span><\/p>\n

    [5]<\/a> \u0130zz b. Abdisselam, Hz. Peygamber\u2019i malum \u015feklinden ba\u015fka bir \u015fekilde g\u00f6ren ki\u015finin ayr\u0131ca r\u00fcyas\u0131nda kendisine \u015eeriat\u2019a ters \u015feyleri tavsiye etmesi vs. gibi durumlar da s\u00f6z konusuysa b\u00f6yle bir r\u00fcyan\u0131n Hz. Peygamber r\u2019 e nispet edilemeyece\u011fini s\u00f6ylemektedir. Bkz. \u0130zz b. Abdisselam, \u201cel-Fet\u00e2v\u00e2\u201d<\/em>, s. 159, Daru\u2019l-Ma\u2019rife, Beyrut-L\u00fcbnan, 1986, B.I<\/span><\/p>\n

    [6]<\/a> Muhammed Taki el-Usm\u00e2n\u00ee, \u201cTekmiletu Fethi\u2019l-M\u00fclhim\u201d<\/em>, IV\/395-6, Daru \u0130hyai\u2019t-T\u00fcrasi\u2019l-Arab\u00ee, Beyrut, L\u00fcbnan, 2006, B.I<\/span><\/p>\n

    [7]<\/a> Ahmed b. Hanbel, M\u00fcsned, 37\/291, No: 22606, Buhari,\u201dSahih\u201d, Kitabu\u2019t-Ta\u2019bir, No: 1993, M\u00fcslim, \u201cSahih\u201d, Kitabu\u2019r-Ru\u2019y\u00e2\u201d, No: 2266, Ebu Davud, \u201cS\u00fcnen\u201d, Edeb, No: 5025<\/span><\/p>\n

    [8]<\/a> Bedrettin el-Ayn\u00ee, \u201cUmdetu\u2019l-K\u00e2ri\u201d<\/em>, XXIV\/210 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2009, B.II<\/span><\/p>\n

    [9]<\/a> Ebu Ya\u2019l\u00e2, \u201cM\u00fcsned\u201d<\/em>, No: 3425, Bezzar, \u201cM\u00fcsned\u201d<\/em>, No: 6888<\/span><\/p>\n

    [10]<\/a> Ahmed b. Hanbel, \u201cM\u00fcsned\u201d, No: 10815, Taber\u00e2n\u00ee, \u201cel-Mu\u2019cemu\u2019l-Evsat\u201d, No: 3092,<\/span><\/p>\n

    [11]<\/a> S\u00fcleyman el-Uceyl\u00ee, \u201cel-Mev\u00e2hibu\u2019l-Muhammediyye\u201d<\/em>, II\/453, Daru^l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2005, B.I<\/span><\/p>\n

    [12]<\/a> \u0130bnu\u2019l-Kayyimi\u2019l-Cevziyye, \u201cKitabu\u2019r-Ruh\u201d<\/em>, s. 120, Daru \u0130bn Kesir, D\u0131me\u015fk, Beyrut, 2011, B.VIII<\/span><\/p>\n

    [13]<\/a> Celalettin es-Suy\u00fbt\u00ee, Tenv\u00eeru\u2019l-Halek fi imk\u00e2ni ru\u2019yeti\u2019n-Nebiyyi ve\u2019l-Melek<\/em><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    Bir kimsenin r\u00fcyas\u0131nda Hz. Peygamber \ufdfa\u2019i g\u00f6rmesi saliha ve sad\u0131ka olan r\u00fcyalar kapsam\u0131nda de\u011ferlendirilir. Allah \ufdfb \u015eeytan\u2019a r\u00fcya \u00e2leminde dahi olsa Peygamber-i zi \u015fan\u0131n suretine girmeyi yasaklam\u0131\u015ft\u0131r.[1] Aksi durumda \u015eeytan\u2019\u0131n bir m\u00fcminin r\u00fcyas\u0131na Nebi \ufdfa\u2019nin suretinde gelip me\u015fru olmayan bir \u015feyi emretmesi gibi durumlar ar\u0131z olabilir. Bu da M\u00fcsl\u00fcman\u0131n zihninin bulanmas\u0131 ve farkl\u0131 vesveselere d\u00fc\u00e7ar […]<\/p>\n","protected":false},"author":3,"featured_media":598,"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":[17,20,8],"tags":[280,557,564,565],"class_list":{"0":"post-597","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-hadis-ilimleri","8":"category-kuran-hadis","9":"category-sual-cevap","10":"tag-hz-peygamber","11":"tag-resulullah","12":"tag-ruyada-gormek","13":"tag-ruyada-gorurse-beni-gormustur"},"yoast_head":"\nHz. 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Allah \ufdfb \u015eeytan\u2019a r\u00fcya \u00e2leminde dahi olsa Peygamber-i zi \u015fan\u0131n suretine girmeyi yasaklam\u0131\u015ft\u0131r.[1] Aksi durumda \u015eeytan\u2019\u0131n bir m\u00fcminin r\u00fcyas\u0131na Nebi \ufdfa\u2019nin suretinde gelip me\u015fru olmayan bir \u015feyi emretmesi gibi durumlar ar\u0131z olabilir. 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