“Medeniyetler ittifak\u0131” gibi tuzak ve realiteden uzak bir kavram\u0131 k\u0131l\u0131f olarak kullan\u0131p, t\u00fcm insanl\u0131\u011f\u0131 ve \u00f6zellikle \u0130slam d\u00fcnyas\u0131n\u0131, “Siyonist sermaye tekeline ve emperyalizmin rakipsiz h\u00e2kimiyetine teslim etme” projesine piyonluk g\u00f6reviyle \u0130spanya’ya giden ve T\u00fcrkiye’de \u00e7\u00f6zmesi gereken ba\u015f\u00f6rt\u00fcs\u00fc sorununu maalesef yine istismarc\u0131l\u0131k ve\u00a0 sahte kabaday\u0131l\u0131k yaparak, Madrit’te dile getiren Recep T. Erdo\u011fan, milyonlarca ma\u011fdur ve mazlumun umutlar\u0131yla siyasi kumar oynamaktad\u0131r.<\/p>\n
Avrupal\u0131’ya ilim ve irfan\u0131n ve insanl\u0131k onuru kazand\u0131rman\u0131n yolunu a\u00e7an End\u00fcl\u00fcs \u0130slam Medeniyetini y\u0131kan ve onu hat\u0131rlatacak t\u00fcm tarihi eserlerini ve mabetlerini vah\u015fice ortadan kald\u0131ran \u0130spanya’n\u0131n ve t\u00fcm Bat\u0131 d\u00fcnyas\u0131n\u0131n (Siyonist g\u00fcd\u00fcml\u00fc Avrupa ve Amerika’n\u0131n) bug\u00fcn Medeniyetler ittifak\u0131 safsatas\u0131yla ama\u00e7lad\u0131\u011f\u0131 \u015fey, \u0130stanbul’u vatikanla\u015ft\u0131rmak; AKP eliyle \u0130slam\u0131 ve M\u00fcsl\u00fcmanlar\u0131 yozla\u015ft\u0131rmak ve emperyalizmle uzla\u015ft\u0131rmakt\u0131r.<\/p>\n
Ba\u015fbakan\u0131n \u0130spanyadaki:<\/p>\n
“Art\u0131k sermayenin ve k\u00fclt\u00fcrlerin k\u00fcreselle\u015fti\u011fi bir d\u00fcnyada ya\u015f\u0131yoruz” \u015feklindeki s\u00f6zleri de; “K\u00fcreselle\u015fme bahanesiyle, Siyonist Yahudi sermayesine ve ahlaks\u0131zl\u0131k k\u00fclt\u00fcr\u00fcne raz\u0131 ve k\u00f6leli\u011fe haz\u0131r olmal\u0131y\u0131z” \u015feklinde okunmal\u0131d\u0131r.<\/p>\n
Bu vesile ile “ba\u015f\u00f6rt\u00fcs\u00fcn\u00fcn siyasi bir simge olmas\u0131ndan niye rahats\u0131z oluyorsunuz?” \u015feklindeki \u00e7\u0131k\u0131\u015flar\u0131 da sadece yanl\u0131\u015f de\u011fil, ayn\u0131 zamanda kas\u0131tl\u0131 ve k\u0131\u015fk\u0131rt\u0131c\u0131 bir ucuz kahramanl\u0131k anlam\u0131 ta\u015f\u0131maktad\u0131r.<\/p>\n
“Tesett\u00fcr” ve “Ba\u015f\u00f6rt\u00fcs\u00fc”; ikisi de Kur’an kaynakl\u0131 olmakla beraber, yanl\u0131\u015fl\u0131kla ve bilgi noksanl\u0131\u011f\u0131yla ayn\u0131 \u015feyler san\u0131lmas\u0131na ra\u011fmen, asl\u0131nda farkl\u0131 kavramlard\u0131r. Anlamlar\u0131 da ama\u00e7lar\u0131 da ayr\u0131d\u0131r. Pek \u00e7ok yanl\u0131\u015f tav\u0131r, bunlar\u0131n ayn\u0131 san\u0131lmas\u0131ndan dolay\u0131d\u0131r.<\/p>\n
\u00c7\u00fcnk\u00fc:<\/p>\n
a) Tesett\u00fcr genel, ba\u015f\u00f6rt\u00fcs\u00fc \u00f6zeldir.<\/p>\n
b) Tesett\u00fcr dini, ba\u015f\u00f6rt\u00fcs\u00fc i\u00e7timai bir emirdir.<\/p>\n
c) Tesett\u00fcr;<\/p>\n
1- Kar\u015f\u0131 cinslerin zinaya yol a\u00e7an \u015fehvet tahrikini ve namus-iffet tahribini \u00f6nlemek<\/p>\n
2- So\u011fuk, s\u0131cak, g\u00fcne\u015f, r\u00fczgar iklim ve mevsimlerin gibi tabii tesirlerden v\u00fccudu esirgemek<\/p>\n
3- \u0130nsanl\u0131k psikolojisine yak\u0131\u015fan ve Allah’\u0131n nimetini hat\u0131rlatan bir ziynetle s\u00fcslenmek gibi hikmetleri ta\u015f\u0131d\u0131\u011f\u0131 halde,<\/p>\n
d) Ba\u015f\u00f6rt\u00fcs\u00fc ise;<\/p>\n
1- M\u00fcmin ve m\u00fcstakim (istikametli) bilinmek<\/p>\n
2- Bununla, muhtemel sark\u0131nt\u0131l\u0131k ve sata\u015fmalardan korunup rahats\u0131z edilmemek<\/p>\n
3- B\u00f6ylece M\u00fcsl\u00fcman kad\u0131nlar\u0131n, toplum ortam\u0131na, bilimsel, k\u00fclt\u00fcrel, siyasi ve ekonomik hayata; daha emin ve etkin bi\u00e7imde kat\u0131l\u0131mlar\u0131na kolayl\u0131k getirmek \u00fczere emredilen bir sosyal stat\u00fc niteli\u011findedir.<\/p>\n
“Tesett\u00fcr” de, “Ba\u015f\u00f6rt\u00fcs\u00fc” de Kur’an’\u0131n emridir. Ancak bu iki emrin de\u011feri ve derecesi ayn\u0131 de\u011fildir. \u00d6rne\u011fin:<\/p>\n
“Sak\u0131n birbirinizin g\u0131ybetini etmeyin. \u00d6l\u00fc karde\u015finizin etini yemek \u00e7irkinli\u011fini i\u015flemeyin” emri de Kur’an ayetidir.<\/p>\n
“Haks\u0131z yere bir insan\u0131 \u00f6ld\u00fcrmeyin. B\u00f6ylece b\u00fct\u00fcn insanlar\u0131 \u00f6ld\u00fcrm\u00fc\u015f gibi b\u00fcy\u00fck bir g\u00fcnaha girmeyin” emri de Kur’an’\u0131n ayetidir.<\/p>\n
Ama bu ikisinin \u00f6nemi ve \u00f6nceli\u011fi asla bir g\u00f6sterilemeyecektir. Zaten g\u0131ybet ve cinayet i\u00e7in verilen hukuki\u00a0 ve\u00a0 uhrevi\u00a0 cezalar\u00a0 bile,\u00a0 bunlar\u0131n\u00a0 de\u011fer ve derece\u00a0 fark\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne sermektedir.<\/p>\n
Allah’\u0131n hikmet emri, inanc\u0131m\u0131z\u0131n tezah\u00fcr eden simgesi ve \u0130slam’\u0131n edep ve izzet g\u00f6stergesi olan Ba\u015f\u00f6rt\u00fcs\u00fcne d\u00fc\u015fmanl\u0131k yapmak ve ba\u015f\u00f6rt\u00fcl\u00fcleri d\u0131\u015flamak ne denli kas\u0131tl\u0131 ve haks\u0131z ise; Ba\u015f\u00f6rt\u00fcs\u00fcn\u00fc sanki iman\u0131n esas\u0131 ve \u0130slam’\u0131n \u015fart\u0131 gibi sunmak ve \u00e7e\u015fitli gerek\u00e7elerle ba\u015f\u0131n\u0131 \u00f6rtmeyenleri “\u0130slam d\u0131\u015f\u0131, din kar\u015f\u0131t\u0131 ve k\u00f6t\u00fc ahlakl\u0131” sanmakta, o denli yanl\u0131\u015f ve yak\u0131\u015f\u0131ks\u0131zd\u0131r.<\/p>\n
\u0130slami \u015fuur, s\u0131ras\u0131yla \u015fu basamaklardan ge\u00e7erek olu\u015fmakta ve olgunla\u015fmaktad\u0131r. “7 \u0130” Form\u00fcl\u00fc olarak hat\u0131rda tutabilece\u011fimiz bu a\u015famalar \u015funlard\u0131r.<\/p>\n
1- “Ta\u011fut”u inkar; Emperyalizmi ve siyonizmi reddedip dik durma.<\/p>\n
“Kim ta\u011fut’u red ve inkar edip, Allah’a iman ederse, o sapasa\u011flam bir kulpa yap\u0131\u015fm\u0131\u015ft\u0131r.”5 ayeti, Allah’a imandan \u00f6nce ta\u011futu inkar etmek gerekti\u011fini \u015fart ko\u015fmaktad\u0131r. \u00c7\u00fcnk\u00fc Allah bir g\u00f6\u011f\u00fcste iki kalp yaratmam\u0131\u015ft\u0131r. Ta\u011futla Mabud’un sevgisi ayn\u0131 g\u00f6n\u00fclde birlikte bar\u0131namayacakt\u0131r.<\/p>\n
Ta\u011fut: \u0130nsani ve \u0130slami olmayan, haks\u0131zl\u0131k ve ahlaks\u0131zl\u0131k temeline dayanan, b\u00fct\u00fcn \u015feytani sistemlerin ve despot \u015fahsiyetlerin ortak ad\u0131d\u0131r. Bug\u00fcn siyonist ve emperyalist g\u00fc\u00e7lere teslimiyet ve hizmet g\u00f6sterenler, iman\u0131n bu temel basama\u011f\u0131na bile ula\u015famam\u0131\u015flard\u0131r.<\/p>\n
2- Zalime ve Zulme itiraz: Sald\u0131r\u0131 ve s\u00f6m\u00fcr\u00fc d\u00fczenine tav\u0131r koyma, Yahudi ve H\u0131ristiyanlar\u0131 veli (y\u00f6netici, y\u00f6nlendirici) tan\u0131mama.<\/p>\n
“Ey iman edenler sak\u0131n Yahudi ve H\u0131ristiyanlar\u0131 evliya (veliler, dostlar) edinmeyin;\u00a0 (\u00e7\u00fcnk\u00fc) onlar (sizin de\u011fil) birbirlerinin dostlar\u0131d\u0131r. Sizden her kim, onlar\u0131 dost edinirse, ku\u015fkusuz (biliniz ki) o da onlardand\u0131r. (ve b\u00f6yleleri asl\u0131nda zalim ve hain insanlard\u0131r) \u015e\u00fcphesiz Allah, zalimler toplulu\u011funa hidayet buyurmayacakt\u0131r.” 6 ayeti bu ger\u00e7e\u011fi anlatmaktad\u0131r.<\/p>\n
3- M\u00fcmine ve mazluma itimat ve itibar: M\u00fcsl\u00fcmanlar\u0131n ve ma\u011fdur insanlar\u0131n yan\u0131nda olma.<\/p>\n
“Allah’a ve ahiret g\u00fcn\u00fcne (ger\u00e7ekten) inanan hi\u00e7bir (ki\u015fi ve)\u00a0 topluluk bulamazs\u0131n ki; Allah’a ve El\u00e7isine ba\u015fkald\u0131ran (\u0130slam’a sava\u015f a\u00e7\u0131p yok etme\u011fe \u00e7al\u0131\u015fan) kimseler (ve \u00fclkelerle) meveddet (sevgi ve dostluk ili\u015fkisi) kurmu\u015f olsunlar. (Bu asla m\u00fcmk\u00fcn de\u011fildir) \u0130sterse (\u0130slam’la sava\u015fan ve mazlumlara sald\u0131ranlar) kendilerinin \u00f6z\u00a0 babalar\u0131, isterse\u00a0 \u00e7ocuklar\u0131, isterse karde\u015fleri, isterse a\u015firet ve akrabalar\u0131, (soyda\u015flar\u0131, parti\u00a0 ve\u00a0 tarikat\u00a0 arkada\u015flar\u0131) olsun; (yine de, \u0130slam’a ve insan haklar\u0131na sata\u015fanlara) muhabbet ve destek i\u00e7inde olmazlar.<\/p>\n
Bu sad\u0131k M\u00fcsl\u00fcmanlar, \u00f6yle kimselerdir ki;\u00a0 Allah kalplerine (ger\u00e7ek) iman\u0131 yazm\u0131\u015f (\u0130slamiyet ve Ahiret a\u015fk\u0131 bunlar\u0131n g\u00f6n\u00fcllerinde k\u00f6k salm\u0131\u015f) ve onlar\u0131 (d\u00fcnyada) kendi kat\u0131ndan (\u00f6zel)\u00a0 bir ruhla\u00a0 (manevi huzur ve \u015fuurla) destekleyip (g\u00fc\u00e7l\u00fc k\u0131lm\u0131\u015f)t\u0131r. (Ahiret te ise) onlar\u0131, altlar\u0131ndan \u0131rmaklar akan cennetlere sokacak ve orada ebedi kalacaklard\u0131r. Allah onlardan raz\u0131d\u0131r ve onlar da Allah’tan raz\u0131 olmu\u015flard\u0131r.<\/p>\n
“\u0130\u015fte bunlar Allah’\u0131n hizbi (partisi ve taraftar\u0131)dir. Dikkat edin ve iyi bilin ki: Allah’\u0131n f\u0131rkas\u0131 olanlar, felaha (ve fetih ba\u015far\u0131s\u0131na) ula\u015fanlar\u0131n ta kendileridir.”7 Ayeti bu hakikati vurgulamaktad\u0131r.<\/p>\n
4- \u0130slam ahlak\u0131na ve Kur’an ahkam\u0131na ittiba: Haks\u0131z ve ahlaks\u0131z kanun ve kurumlara kar\u015f\u0131 \u00e7\u0131kma<\/p>\n
“(Ey Resul\u00fcm) Sana indirilen (Kur’an’a) ve senden \u00f6nce g\u00f6nderilen (Kitaplara), hakikaten inand\u0131klar\u0131n\u0131 \u00f6ne s\u00fcren (sahtekar m\u00fcnaf\u0131klar\u0131) g\u00f6rmez misin?<\/p>\n
Bunlar, (Hak ve adalet \u00f6l\u00e7\u00fcleriyle de\u011fil) ta\u011futun \u00f6n\u00fcnde (s\u00f6m\u00fcrme ve sindirme d\u00fczenleriyle) muhakeme olunmak (\u015feytan fikirli Yahudi ve H\u0131ristiyanlar\u0131n h\u00fckm\u00fc alt\u0131nda ya\u015famak) istemektedirler?!<\/p>\n
Oysa (M\u00fcmin ve M\u00fcsl\u00fcman say\u0131lmak i\u00e7in) onu (ta\u011futu ve s\u00fcper g\u00fc\u00e7 putunu) red ve ink\u00e2r etmekle emrolunmu\u015flard\u0131r.”8 Ayeti bu durumu ve m\u00fcnaf\u0131klar\u0131n tutumunu a\u00e7\u0131\u011fa vurmaktad\u0131r.<\/p>\n
5- Hak ve Adaletin Hakimiyeti ve insanl\u0131\u011f\u0131n selameti i\u00e7in cihat; d\u00fcnyal\u0131k rahat\u0131na ve menfaatine tap\u0131nmaktan isti\u011fna:<\/p>\n
Bar\u0131\u015f ve bereket d\u00fczeninin kurulmas\u0131, mazlumlar\u0131n esaret ve sefaletten kurtulmas\u0131 i\u00e7in \u00e7al\u0131\u015fma.<\/p>\n
“Size ne oluyor (ve nas\u0131l bir vicdan ta\u015f\u0131yorsunuz) ki: Rabbimiz, ehli (ve idarecileri) zalim olan bu \u00fclkeden (ve bu barbar d\u00fczenden) bizi \u00e7\u0131kar\u0131p kurtar; bize kat\u0131ndan bir veli (koruyup kollayacak y\u00f6neticiler) g\u00f6nder, bize kendi l\u00fctfundan bir yard\u0131mc\u0131 yolla” diye (yalvaran) \u00e7aresiz ve sahipsiz erkekler, kad\u0131nlar ve \u00e7ocuklardan (olu\u015fan) zavall\u0131 ve\u00a0 zay\u0131f insanlar i\u00e7in, \u00e7al\u0131\u015f\u0131p \u00e7\u0131rp\u0131nm\u0131yor (ve zalimlerle) \u00e7arp\u0131\u015fm\u0131yorsunuz?<\/p>\n
(Oysa ger\u00e7ekten) iman edenler Allah yolunda (ve mazlumlar u\u011frunda) \u00e7arp\u0131\u015f\u0131p \u00e7\u0131rp\u0131n\u0131r; inkar edenler ise, ta\u011fut yolunda (zalim g\u00fc\u00e7lerin ve d\u00fcnyevi heveslerin do\u011frultusunda) \u00e7arp\u0131\u015f\u0131p \u00e7\u0131rp\u0131n\u0131r.<\/p>\n
O halde (ger\u00e7ekten inanm\u0131\u015f iseniz haydi) \u015feytan\u0131n dostlar\u0131yla (olan i\u015fgalci ve zulmedici odaklar) sava\u015f\u0131n (ve asla korkmay\u0131n ve umutsuzlu\u011fa kap\u0131lmay\u0131n) Hi\u00e7 \u015f\u00fcphesiz \u015feytan\u0131n (ve \u015fer mihraklar\u0131n) hileli d\u00fczenleri pek zay\u0131ft\u0131r.”9 ayetleri, bize bu insani ve imani sorumluluklar\u0131m\u0131z\u0131 hat\u0131rlatmakta; zalimlerin ve ta\u011futi d\u00fczenlerin davulunu \u00e7alanlar\u0131n, g\u00f6r\u00fcn\u00fc\u015fte M\u00fcsl\u00fcman ve muttaki ge\u00e7inseler de, ger\u00e7ekte gizli inkar i\u00e7inde olduklar\u0131na i\u015faret buyurmaktad\u0131r.<\/p>\n
6- Nehiylerden ictinab: Allah’\u0131n, haram k\u0131ld\u0131\u011f\u0131 evrensel ve do\u011fal kanunlar\u0131n yasaklad\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fcklerden sak\u0131nma<\/p>\n
\u0130slam Dininde ve Kur’an’\u0131n ahlak e\u011fitiminde; haram yemek, haks\u0131zl\u0131k ve h\u0131rs\u0131zl\u0131k yapmak, yalan s\u00f6ylemek, iftiraya yeltenmek, kul hakk\u0131n\u0131 g\u00f6zetmemek, i\u00e7ki i\u00e7mek, zina ve fuhu\u015f i\u015flemek, \u00fclkesine devletine ve milletine s\u0131rt \u00e7evirmek, korkuyla veya \u00e7\u0131kar umuduyla ger\u00e7ekleri gizlemek gibi g\u00fcnah ve k\u00f6t\u00fcl\u00fcklerden vazge\u00e7mek;<\/p>\n
ibadetlerden ve hay\u0131r hizmetlerinden \u00f6nemli ve \u00f6ncelikli say\u0131lm\u0131\u015ft\u0131r. Zaten Kur’anda y\u00fczlerce ayette \u00f6v\u00fclen ve \u00f6\u011f\u00fctlenen “takva” kavram\u0131, gizli a\u00e7\u0131k her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fcklerden sak\u0131nmak ve Allah’tan korkup kurallar\u0131na sayg\u0131 duymak anlam\u0131ndad\u0131r.<\/p>\n
7- Emirlere itibar ve itaat:<\/p>\n
Kur’an’\u0131n huzur ve mutluluk kayna\u011f\u0131 emirlerine ve vicdan\u0131n sesine uyarak; ibadet, istikamet ve iyi niyet \u00fczerinde bulunma.<\/p>\n
Yarat\u0131l\u0131\u015f\u0131m\u0131z\u0131n amac\u0131, manevi hastal\u0131klar\u0131m\u0131z\u0131n ilac\u0131, ruhumuzun g\u0131das\u0131 ve bizleri Mevla’m\u0131za ve maksad\u0131m\u0131za ula\u015ft\u0131rma arac\u0131d\u0131r.<\/p>\n
\u0130\u015fte \u0130slam’da \u00f6rt\u00fcnmek de, bu yedinci s\u0131n\u0131f i\u00e7indeki y\u00fczlerce ilahi emirlerden birisidir ve elbette ge\u00e7erli mazeret ve mecburiyetler d\u0131\u015f\u0131nda, yerine getirilmesi gerekir.<\/p>\n
Ancak, bizim dinimizde, hizmet ve ibadetlerin \u00f6nem ve \u00f6ncelik s\u0131ras\u0131n\u0131 g\u00f6zetmek olduk\u00e7a m\u00fchimdir.<\/p>\n
Herkesin hat\u0131rlayaca\u011f\u0131 ve anlayaca\u011f\u0131 bir \u015fekilde s\u00f6yleyelim:<\/em><\/p>\n Elbette \u00f6rt\u00fcnme Kur’an’\u0131n emridir, f\u0131trat\u0131n ve tabii hayat\u0131n gere\u011fidir. Ama genel \u00f6rt\u00fcnme i\u00e7inde ba\u015f\u00f6rt\u00fcs\u00fc \u00f6zeldir. Sosyal bir stat\u00fc ve izzet simgesidir. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 M\u00fcminlerin edep ve erdem tercihidir. Allah’\u0131n emri ve gerekli oldu\u011funa inand\u0131\u011f\u0131 halde mazeretsiz olarak veya \u015fahsi kanaat ve i\u00e7tihad\u0131yla \u00f6yle uygun bulmak d\u0131\u015f\u0131nda ba\u015f\u0131n\u0131 a\u00e7arak dola\u015fmak vebaldir ve vicdani bir s\u0131k\u0131nt\u0131 ve laubalilik getirecektir.<\/em><\/p>\n Ama ba\u015f\u00f6rt\u00fcs\u00fc; iman\u0131n alt\u0131 esas\u0131 i\u00e7inde g\u00f6sterilmemi\u015ftir. \u0130slam’\u0131n be\u015f \u015fart\u0131ndan de\u011fildir. Peygamber Efendimizin hadiste haber verdi\u011fi g\u00fcnah\u0131 kebair (yedi b\u00fcy\u00fck g\u00fcnah) aras\u0131nda zikredilmemi\u015ftir. Peki, buna ra\u011fmen ba\u015f\u0131 a\u00e7\u0131k gezenlere k\u00f6t\u00fc g\u00f6zle bakmak, “namazlar\u0131, oru\u00e7lar\u0131, hay\u0131rlar\u0131 da makbul de\u011fil” iddias\u0131nda bulunmak, onlar\u0131 a\u015fa\u011f\u0131lamaya ve d\u0131\u015flamaya kalk\u0131\u015fmak hakk\u0131n\u0131 bize kim vermektedir?<\/em><\/p>\n Yukar\u0131da sayd\u0131\u011f\u0131m\u0131z ve Kur’an ayetlerine dayand\u0131rd\u0131\u011f\u0131m\u0131z yedi basamaktan ilk be\u015f s\u0131radan s\u0131n\u0131fta kalan.. Yani: <\/em><\/p>\n 1-Ta\u011futlara ve \u015feytani odaklara taraf \u00e7\u0131kan<\/em><\/p>\n 2-Zalimlere ve i\u015fgalcilere alk\u0131\u015f tutan<\/em><\/p>\n 3-M\u00fcminlere ve ezilen mazlum kesimlere destek yerine k\u00f6stek olan<\/em><\/p>\n 4-Faizci, rantiyeci ve kan emici s\u00f6m\u00fcr\u00fc d\u00fczenlerine ve bask\u0131c\u0131 sindirme sistemlerine r\u0131za g\u00f6sterip, Adil bir d\u00fczene d\u00fc\u015fmanl\u0131k yapan<\/em><\/p>\n 5-Rahat\u0131na ve menfaatine tap\u0131n\u0131p cihat (milli savunma ve d\u00fc\u015fman g\u00fc\u00e7lerle u\u011fra\u015fma) sorumlulu\u011fundan ka\u00e7\u0131nan; ama ba\u015f\u00f6rt\u00fcs\u00fc takan ve t\u00fcrban kahramanl\u0131\u011f\u0131yla gavur u\u015fakl\u0131l\u0131\u011f\u0131n\u0131 gizlemeye \u00e7al\u0131\u015fan kimseler, insafla s\u00f6yleyin, Allah’a m\u0131 yoksa Amerika’ya m\u0131 hizmet ve ibadet etmektedir? <\/em><\/p>\n Ve unutmay\u0131n\u0131z ki, \u0130slam \u015fekil de\u011fil \u015fuur dinidir…<\/em><\/p>\n Ve yine AB hayaliyle egemenli\u011fimiz ha\u00e7l\u0131 Siyonistlere devredilirken…<\/em><\/p>\n Fabrikalar\u0131m\u0131z, limanlar\u0131m\u0131z, maden ocaklar\u0131m\u0131z ve topraklar\u0131m\u0131z sat\u0131l\u0131rken…<\/em><\/p>\n Sevr’i dayatan g\u00fc\u00e7lerce, \u015fimdilik ismen ve resmen olmasa da, “demokratik federatif” \u015feytanl\u0131klarla, fikren ve fiilen \u00fclkemiz par\u00e7alanmaya haz\u0131rlan\u0131rken…<\/em><\/p>\n Ekonomimizden e\u011fitim sistemimize, hukuk d\u00fczeninden ahlaki prensiplerimize, her \u015feyimiz \u00e7\u00fcr\u00fcy\u00fcp d\u00f6k\u00fcl\u00fcrken…<\/em><\/p>\n \u0130nsan\u0131m\u0131z a\u00e7l\u0131k ve anar\u015fi gibi ac\u0131lar i\u00e7inde k\u0131vran\u0131rken..<\/em><\/p>\n Bunlar\u0131 dert etmeyip ve hi\u00e7 dile getirmeyip: “ba\u015f\u00f6rt\u00fcs\u00fc yayg\u0131nla\u015f\u0131yor, \u0130mam Hatipler \u00e7o\u011fal\u0131yor ve laiklik elden gidiyor” diyerek tepinenler, AKP’nin ekme\u011fine ya\u011f s\u00fcrmek, ABD ve \u0130srail’e dolayl\u0131 hizmet etmek gaflet ve cehaletine, hatta dalalet ve h\u0131yanet \u00e7irkefine d\u00fc\u015fmek densizli\u011fini i\u015flemezler mi? <\/em><\/p>\n Ve hele bunlar\u0131n \u00fcstelik ;\u00a0 Kemalist ve sosyalist ge\u00e7inmeleri, \u015feytanlar\u0131 bile kendilerine g\u00fcld\u00fcrmez mi?<\/em><\/p>\n Milli m\u00fctefekkirimiz ve \u0130stiklal Mar\u015f\u0131 \u015fairimiz rahmetli Mehmet Akif’in \u015fu dizeleri ne kadar manidardir:<\/em><\/p>\n “Medeniyet dedi\u011fin, soymaksa bedeni <\/em><\/p>\n Desene, hayvanlar senden, daha medeni”<\/em><\/p>\n Tekrar hat\u0131rlatal\u0131m; \u0130slam \u015fekil de\u011fil, \u015fuur dinidir. Bu, “\u015fekil \u00f6nemli ve gerekli de\u011fil” anlam\u0131nda s\u00f6ylenmemi\u015ftir. Nas\u0131l ki, bir meyvenin as\u0131l de\u011ferli olan k\u0131sm\u0131, i\u00e7i, vitaminleri ve besleyici lezzetidir. Ama onun kabu\u011fu da g\u00fczel ve gereklidir. \u00c7\u00fcnk\u00fc kabu\u011fu soyulan meyvenin \u00e7\u00fcr\u00fcmeye ve \u00f6zelli\u011fini yitirmeye ba\u015flamas\u0131 ka\u00e7\u0131n\u0131lmaz hale gelmektedir. Ama i\u00e7i harap olup \u00e7\u00fcr\u00fcm\u00fc\u015f bir elman\u0131n parlak kabu\u011fu, sanki sadece bir m\u00fcnaf\u0131kl\u0131k maskesi gibidir.<\/em><\/p>\n Anadolu’muzdaki;<\/em><\/p>\n “Ete\u011fi ile ba\u015f\u0131n\u0131 \u00f6rt\u00fcyor. Sa\u00e7\u0131n\u0131 kapat\u0131p, k\u0131\u00e7\u0131n\u0131 a\u00e7\u0131yor!” tabiri bu ger\u00e7e\u011fi \u00f6zetleyen bir \u00f6zdeyi\u015ftir.<\/em><\/p>\n Tesett\u00fcr (\u00d6rt\u00fcnme) ile ilgili ayetlerin tahlil ve tasnifi (incelenip derecelendirilmesi):<\/em><\/p>\n Dikkatle ve ilmi bir titizlikle tetkik edildi\u011fi (ara\u015ft\u0131r\u0131l\u0131p irdelendi\u011fi) zaman; tesett\u00fcr (\u00f6rt\u00fcnme) ile ilgili Kur’an ayetlerinin ve sahih (senedi sa\u011flam ve ger\u00e7ek) hadislerin \u00fc\u00e7 ana kategoriye ayr\u0131ld\u0131klar\u0131 g\u00f6r\u00fclecektir.<\/em><\/p>\n 1-Do\u011fal \u00f6rt\u00fcnme (F\u0131tri bir vecibedir) <\/em><\/p>\n 2-Sosyal \u00f6rt\u00fcnme (Simgesel anlam ve \u00f6nem i\u00e7erir. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Farziyetten farkl\u0131, fazilet g\u00f6stergesidir)<\/em><\/p>\n 3-Ruhsal \u00f6rt\u00fcnme (Takva elbisesi ve \u0130slami \u015fuur meselesidir ve ayetlere g\u00f6re en \u00f6nemlisidir)<\/em><\/p>\n 1-Do\u011fal \u00f6rt\u00fcnme: <\/em><\/p>\n Tesett\u00fcr: A\u00e7\u0131k sa\u00e7\u0131k gezmemek, \u015fehvet ve edep b\u00f6lgelerini \u00f6rtmek; hicap ise, kad\u0131nlar\u0131n nikahlan\u0131p evlenebilece\u011fi kimseler yan\u0131nda kaba avret yerlerini g\u00f6stermemektir. <\/em><\/p>\n “M\u00fcmin kad\u0131nlara s\u00f6yle: G\u00f6zlerini (kas\u0131tl\u0131 ve \u015fehvet uyand\u0131r\u0131c\u0131, cilveli bak\u0131\u015flardan) ka\u00e7\u0131nd\u0131rs\u0131nlar, ve \u0131rzlar\u0131n\u0131-namuslar\u0131n\u0131 (fer\u00e7lerini-\u00fcreme organlar\u0131n\u0131) korusunlar; ziynetlerini (cezp edici \u015fekilde s\u00fcslerini) a\u00e7\u0131\u011fa vurmas\u0131nlar; ancak kendili\u011finden g\u00f6r\u00fcnen (toplum hayat\u0131nda tabii olarak a\u00e7\u0131lmas\u0131 gereken yerler) hari\u00e7tir…”10 ayetinin buraya kadar olan k\u0131sm\u0131 genel \u00f6rt\u00fcnmeyi emreder, ba\u015f\u00f6rt\u00fcs\u00fcn\u00fc de\u011fil… Ama bundan sonra, \u00f6zel ba\u015f\u00f6rt\u00fcs\u00fc istenmektedir.<\/em><\/p>\n 2-Sosyal \u00f6rt\u00fcnme:<\/em><\/p>\n Yukar\u0131daki ayetin devam\u0131nda gelen: “Ba\u015f\u00f6rt\u00fclerini, yakalar\u0131n\u0131n \u00fcst\u00fcne koysunlar”11 emri; “Ey nebi, kendi han\u0131mlar\u0131na, k\u0131zlar\u0131na ve m\u00fcmin kad\u0131nlara: D\u0131\u015f elbiselerinden (cilbaplar\u0131ndan) \u00fcstlerine giymelerini s\u00f6yle… (bu) onlar\u0131n, (h\u00fcrriyet ve iffet sahibi olarak) tan\u0131nmas\u0131 ve (her t\u00fcrl\u00fc taciz ve) eziyete u\u011framamas\u0131 i\u00e7in en uygun olan\u0131d\u0131r.”12 Ayetiyle, bir nevi a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulup as\u0131l amac\u0131 bildirilmi\u015ftir. O da ba\u015f\u00f6rt\u00fcs\u00fcn\u00fcn “iyi ve iffetli tan\u0131nma ve tacizlerden korunma” hikmetli olup, f\u0131tri farziyetten ziyade, ay\u0131rt edici bir fazilet simgesi olarak emredilmi\u015ftir. Ba\u015fka t\u00fcrl\u00fc, kad\u0131n\u0131n b\u00fct\u00fcn g\u00fczelli\u011fini ve \u00e7ekici \u00f6zelli\u011fini bar\u0131nd\u0131ran y\u00fcz\u00fcn\u00fcn de\u011fil de, \u015fehvet azd\u0131r\u0131c\u0131 hi\u00e7bir cazibesi bulunmayan, hatta k\u0131l olarak mide buland\u0131ran sa\u00e7lar\u0131n kapat\u0131lmas\u0131n\u0131n istenmesi, hangi ilahi ve ahlaki hikmetle izah edilecektir.?<\/em><\/p>\n Ve tabi ba\u015f\u00f6rt\u00fcs\u00fc faziletini; bir farkl\u0131l\u0131k fantezisine, \u00fcst\u00fcnl\u00fck ve ayr\u0131mc\u0131l\u0131k psikolojisine, riyakarl\u0131k ve istismarc\u0131l\u0131k d\u00fcrt\u00fcs\u00fcne de alet etmemek gerekir.<\/em><\/p>\n 3- Ruhsal \u00f6rt\u00fcnme:<\/em><\/p>\n “Ey Adem o\u011fullar\u0131, biz sizin \u00e7irkin yerlerinizi (\u00f6n ve arka avretlerinizi ve g\u00f6r\u00fcld\u00fc\u011f\u00fcnde \u015fehveti ve fitneyi tahrik eden v\u00fccut b\u00f6lgelerini) \u00f6rtecek bir elbise ve (ayr\u0131ca) size s\u00fcs ve sayg\u0131nl\u0131k kazand\u0131racak bir giyim (imkanlar\u0131 ve arzular\u0131) indirip var ettik. <\/em><\/p>\n Takva elbisesiyle (imani bir \u015fuur ve ahlaki bir huzurla donan\u0131p ku\u015fanmak) ise, i\u015fte bu daha hay\u0131rl\u0131 (Allah’\u0131n r\u0131zas\u0131na daha yak\u0131n) d\u0131r.<\/em><\/p>\n Bu, Allah’\u0131n ayetlerindendir. Umulur ki, tezekk\u00fcr ederler (ara\u015ft\u0131r\u0131p, akl\u0131n\u0131 ve vicdan\u0131n\u0131 \u00e7al\u0131\u015ft\u0131r\u0131p, ibret ve hikmet \u00f6\u011frenirler)”13 ayeti, \u00f6yle felsefi bir durum ve \u015fahsi bir yorum olarak de\u011fil, bizzat Allah duyurusuyla; ruhsal \u00f6rt\u00fcnmenin, manevi ve ahlaki e\u011fitim ve \u00f6\u011fretimin, yani takva elbisesinin, di\u011fer \u00f6rt\u00fcnme ve giyinmelerden daha hay\u0131rl\u0131 ve yararl\u0131 oldu\u011funu haber vermektedir.<\/em><\/p>\n Ba\u015f\u00f6rt\u00fcs\u00fc sosyal bir simgedir:<\/em><\/p>\n “Ey Peygamber! E\u015flerine, k\u0131zlar\u0131na ve (\u00f6teki) b\u00fct\u00fcn m\u00fcmin kad\u0131nlara, (toplum i\u00e7ine \u00e7\u0131kt\u0131klar\u0131nda) d\u0131\u015f k\u0131yafetlerini \u00fczerlerine almalar\u0131n\u0131 s\u00f6yle: bu, onlar\u0131n (temiz kad\u0131nlar olarak) tan\u0131nmalar\u0131n\u0131 ve rahats\u0131z edilmemelerini temin eder. (Ama unutma ki) Allah \u00e7ok ba\u011f\u0131\u015flay\u0131c\u0131d\u0131r, rahmet kayna\u011f\u0131d\u0131r.”14<\/em><\/p>\n \u00d6rt\u00fcnme, \u0130slam \u00f6ncesinde kad\u0131nlar i\u00e7in h\u00fcrl\u00fck ya da cariyelik konumlar\u0131n\u0131 belirleyen bir simgedir. Bu ayette, Peygamber e\u015flerinin, k\u0131zlar\u0131n\u0131n ve \u0130slam’\u0131 kabul etmi\u015f t\u00fcm m\u00fcmin kad\u0131nlar\u0131n, d\u0131\u015far\u0131ya \u00e7\u0131kt\u0131klar\u0131nda d\u0131\u015f giysilerini \u00fczerlerine almalar\u0131 emredilmektedir. \u00c7\u00fcnk\u00fc kad\u0131n d\u0131\u015far\u0131ya d\u0131\u015f elbisesini almadan \u00e7\u0131kt\u0131\u011f\u0131nda, cariye san\u0131p rahats\u0131z ediliyordu. Toplumsal bir kategori olarak yerle\u015fik uygulaman\u0131n kurban\u0131 olan cariyelerin dezavantajlar\u0131yla sokakta kar\u015f\u0131la\u015f\u0131lmamas\u0131 i\u00e7in bu ayetin uyard\u0131\u011f\u0131 bildirilmektedir.15<\/em><\/p>\n “Kad\u0131nlar sizin, siz de kad\u0131nlar\u0131n \u00f6rt\u00fcs\u00fcs\u00fcn\u00fcz”16 ayeti, erkekle kad\u0131n\u0131n ahlaki ve insani y\u00f6nden birbirini tamamlay\u0131p evlilikle denkle\u015fip b\u00fct\u00fcnle\u015ftiklerini;\u00a0 “Kad\u0131nlar erkeklerin benzerleridir (birbirinin yar\u0131s\u0131 gibidir)17 hadisi de\u00a0 yarat\u0131l\u0131\u015ftaki birlikteli\u011fi ve e\u015fitli\u011fi vurgulamaktad\u0131r.<\/em><\/p>\n Bu denli a\u00e7\u0131k ifadeleriyle Kur’an, erkek ve kad\u0131nlar\u0131 her hak kar\u015f\u0131s\u0131nda ve i\u015f konusunda teker teker anmakta ve insan tan\u0131m\u0131n\u0131n, ancak ikisinin b\u00fct\u00fcnl\u00fc\u011f\u00fc g\u00f6z \u00f6n\u00fcne al\u0131n\u0131nca, m\u00fcmk\u00fcn olabilece\u011fine i\u015faret ederek, detayland\u0131rmaktad\u0131r: “Do\u011frusu erkek ve kad\u0131n M\u00fcsl\u00fcmanlar, erkek ve kad\u0131n m\u00fcminler, Allah’a boyun e\u011fen erkek ve kad\u0131nlar, (O’na) g\u00f6n\u00fclden ba\u011flanan erkek ve kad\u0131nlar, oru\u00e7 tutan erkek ve kad\u0131nlar, iffetlerini koruyan erkekler ve kad\u0131nlar, Allah’\u0131 \u00e7ok anan erkekler ve kad\u0131nlar, i\u015fte Allah bunlar\u0131n hepsine ba\u011f\u0131\u015flanma ve b\u00fcy\u00fck \u00f6d\u00fcl haz\u0131rlam\u0131\u015ft\u0131r.”18 ayeti bunun ispat\u0131d\u0131r.<\/em><\/p>\n Atat\u00fcrk’\u00fcn Peygamber s\u00fcnnetini diriltmesi:<\/em><\/p>\n Kad\u0131nlar\u0131n mescitlere gitmelerini onlar\u0131n do\u011fal hakk\u0131 g\u00f6ren ve buna izin veren Hz. Peygamber’in bu uygulamas\u0131, \u00fclkemizde de h\u00e2l\u00e2 hazmedilebilmi\u015f de\u011fildir. Atat\u00fcrk 2 \u015eubat 1923’te \u0130zmir’de halk ile yapt\u0131\u011f\u0131 konu\u015fmas\u0131nda bu haz\u0131ms\u0131zl\u0131\u011f\u0131 bir an \u00f6nce T\u00fcrk ulusunun a\u015fmas\u0131 gerekti\u011fine i\u015faret etmi\u015ftir. Atat\u00fcrk’\u00fcn Hz. Peygamber’in uzak vizyonunu dile getiren bu ileri g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fc, hen\u00fcz \u00fclkemizde tam olarak anla\u015f\u0131lmad\u0131\u011f\u0131 gibi, ba\u015f\u00f6rt\u00fcl\u00fc han\u0131mlar\u0131m\u0131z ve k\u0131zlar\u0131m\u0131z kamu kurumlar\u0131ndan ve okullardan d\u0131\u015flanma s\u00fcrecindedir. <\/em><\/p>\n Ve tabi, tesett\u00fcr ve takva bahanesiyle “Kad\u0131n\u0131n sadece sa\u00e7\u0131n\u0131n teli de\u011fil; sesi de haramd\u0131r, nefesi de g\u00fcnaht\u0131r, d\u0131\u015f elbisesinin g\u00fczel olmas\u0131 da yasakt\u0131r, kad\u0131n\u0131n kalkt\u0131\u011f\u0131 yere oturmak bile sak\u0131ncal\u0131d\u0131r” gibi k\u0131s\u0131tlamalar ve k\u0131s\u0131rla\u015ft\u0131rmalarla, M\u00fcsl\u00fcman kad\u0131nlar\u0131 toplum ya\u015fam\u0131ndan, do\u011fal ve sosyal ortamdan tamamen d\u0131\u015flamay\u0131 ve ad\u0131 konulmam\u0131\u015f bir hapis hayat\u0131n\u0131 reva g\u00f6renlerin, kad\u0131nlar\u0131n be\u015f vakit ayn\u0131 camide ve erkeklerin gerisinde namaz k\u0131lmas\u0131na izin veren Hz. Peygamber Efendimizin yakla\u015f\u0131m\u0131ndan ve ya\u015fam tarz\u0131ndan ne denli uzakla\u015ft\u0131klar\u0131 da a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir.<\/em><\/p>\n Ba\u015f\u00f6rt\u00fcs\u00fcn\u00fcn dayand\u0131r\u0131ld\u0131\u011f\u0131 dini gerek\u00e7eler:<\/em><\/p>\n Do\u00e7. Dr. \u015eahin Filiz \u015eunlar\u0131 s\u00f6ylemekte ve \u00e7eli\u015fkiye d\u00fc\u015fmektedir:<\/em><\/p>\n Kur’an kronolojisini ara\u015ft\u0131ran ilim adamlar\u0131na g\u00f6re, 24. Nur suresi, Hicret’in be\u015finci y\u0131l\u0131n\u0131n son aylar\u0131nda indirilmi\u015f medeni bir suredir. Siyer ve ini\u015f nedenleri (Esbab-\u0131 N\u00fczul) ile ilgili bilgilerden, ba\u015f\u00f6rt\u00fcs\u00fcne gerek\u00e7e te\u015fkil etti\u011fi \u00f6ne s\u00fcr\u00fclen 33. Ahzab ve 24. Nur surelerinin hemen hemen ayn\u0131 zaman diliminde ve ayn\u0131 atmosfer i\u00e7inde indi\u011fi bilinmektedir. \u00c7\u00fcnk\u00fc 33. Ahzab suresi, Hicret’in be\u015finci y\u0131l\u0131 \u015eevval ay\u0131nda ba\u015flayan Hendek\/Ahzab gazvesinin (sava\u015f\u0131n\u0131n) hemen ard\u0131ndan inmeye ba\u015flam\u0131\u015f ve surenin tamamlanmas\u0131 yakla\u015f\u0131k dokuzuncu y\u0131la kadar devam etmi\u015ftir. 24. Nur suresi ise, Hendek Gazvesi’nden k\u0131sa bir s\u00fcre \u00f6nce veya sonra vuku bulan Beni Mustalik Gazvesi’ni takiben inmi\u015ftir. Vahyin ba\u015flang\u0131\u00e7 tarihi olan Miladi 610 y\u0131l\u0131 ise bu iki surenin ini\u015f zaman\u0131 aras\u0131nda on yedi y\u0131ll\u0131k bir zaman diliminin bulunmas\u0131, \u00f6rt\u00fcnme ile ilgili ayetlerin olduk\u00e7a ge\u00e7 bir d\u00f6nemde geldi\u011fini g\u00f6stermektedir.<\/em><\/p>\n Bu sureler i\u00e7inde \u00f6zellikle kad\u0131n\u0131n \u00f6rt\u00fcnmesi ve ba\u015f\u00f6rt\u00fcs\u00fc kullanmas\u0131na gerek\u00e7e olarak g\u00f6sterilen iki ayete bakal\u0131m:<\/em><\/p>\n “\u0130nanan erkeklere s\u00f6yle, g\u00f6zlerini bak\u0131lmas\u0131 yasak olandan \u00e7evirsinler ve iffetlerini korusunlar; temiz ve erdemli kalmalar\u0131 bak\u0131m\u0131ndan en uygun davran\u0131\u015f tarz\u0131 budur. (Ve) \u015e\u00fcphesiz Allah onlar\u0131n (iyi ya da k\u00f6t\u00fc) i\u015fledikleri her \u015feyden haberdard\u0131r.<\/em><\/p>\n \u0130nanan kad\u0131nlara s\u00f6yle, onlar da g\u00f6zlerini bak\u0131lmas\u0131 yasak olandan \u00e7evirsinler; iffetlerini korusunlar; (\u00f6rfen) g\u00f6r\u00fcnmesinde sak\u0131nca olmayan yerleri d\u0131\u015f\u0131nda cazibe ve g\u00fczelliklerini a\u00e7\u0131\u011fa vurmas\u0131nlar; ve bunun i\u00e7in ba\u015f\u00f6rt\u00fclerini (yani genel \u00f6rt\u00fclerini) yakalar\u0131n\u0131n \u00fczerine sals\u0131nlar.”19<\/em><\/p>\n “Ey Peygamber! E\u015flerine, k\u0131zlar\u0131na ve (\u00f6teki) b\u00fct\u00fcn m\u00fc’min kad\u0131nlara (toplum i\u00e7ine \u00e7\u0131kt\u0131klar\u0131nda) d\u0131\u015f k\u0131yafetlerini (cilbablar\u0131n\u0131) \u00fczerlerine almalar\u0131n\u0131 s\u00f6yle: Bu, onlar\u0131n (temiz kad\u0131nlar olarak) tan\u0131nmalar\u0131n\u0131 ve rahats\u0131z edilmemelerini sa\u011flar. Ama (unutma ki) Allah, \u00e7ok ba\u011f\u0131\u015flay\u0131c\u0131d\u0131r, rahmet kayna\u011f\u0131d\u0131r.”20 <\/em><\/p>\n “Cilbab” kavram\u0131, kad\u0131nlar\u0131n \u00f6rfe g\u00f6re \u00fczerlerine ald\u0131klar\u0131 herhangi bir d\u0131\u015f elbise de\u011fil, ba\u015f\u00f6rt\u00fcs\u00fc \u00fczerine al\u0131nan ve t\u00fcm v\u00fccudu \u00f6rten \u00f6rt\u00fc (Bekir Topalo\u011flu-\u0130slam’da Kad\u0131n); hatta \u00e7ar\u015faf olarak tefsir edilmi\u015ftir. Ba\u015f\u00f6rt\u00fcs\u00fc \u00fcst\u00fcne yeniden bir d\u0131\u015f \u00f6rt\u00fc zorlama bir yorumdur. Kald\u0131 ki cilbab, zaman\u0131n ve ko\u015fullar\u0131n belirlemesine b\u0131rak\u0131lm\u0131\u015f bir giyim tarz\u0131d\u0131r ve Kur’an’da \u00e7ar\u015faf\u0131 mecbur eden hi\u00e7bir belirti de bulunmamaktad\u0131r.<\/p>\n \u00d6rfen onaylanmayan yerlerin \u00f6rt\u00fclmesi ve iffetin korunmas\u0131, Nur suresinin 30. ayetinde de ge\u00e7ti\u011fi gibi her iki cinsi de ba\u011flay\u0131c\u0131 bir kapsamdad\u0131r.<\/p>\n “M\u00fcmin erkeklere s\u00f6yle, g\u00f6zlerini \u00e7eksinler… ve fer\u00e7lerini (\u00f6n ve arkalar\u0131n\u0131) korusunlar.” Bu ayet, “ba\u015fkalar\u0131n\u0131n fer\u00e7lerine ve avret yerlerine bakmay\u0131n” emrini de i\u00e7eren bir anlam ta\u015f\u0131maktad\u0131r.<\/p>\n Fer\u00e7, avret, sev’e (\u00e7o\u011fulu sev’at)’den maksat, kad\u0131n ve erke\u011fin genital organlar\u0131 ve makatlar\u0131d\u0131r.<\/p>\n “M\u00fcmin kad\u0131nlar, ziynetlerinden g\u00f6r\u00fcnen k\u0131sm\u0131ndan \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 ba\u015fkas\u0131n\u0131 a\u00e7mas\u0131nlar.” Buradaki ziynet, bazen kad\u0131n\u0131n a\u00e7mas\u0131 uygun olmayan yerleri, bazen de kulland\u0131\u011f\u0131 s\u00fcs, tak\u0131 ve \u00e7e\u015fitli ziynet e\u015fyas\u0131 \u015feklinde yorumlanm\u0131\u015ft\u0131r.<\/p>\n \u0130slam \u00f6ncesi Araplar, en mahrem yerlerini (fer\u00e7lerini dahi) \u00f6rtmeden ibadet etmeyi do\u011fru bir davran\u0131\u015f sayd\u0131klar\u0131ndan, \u00f6rt\u00fcnme emirleri ile kad\u0131n\u0131n ba\u015f\u00f6rt\u00fcs\u00fc ya da \u00e7ar\u015fafa b\u00fcr\u00fcnmesi anlam\u0131nda de\u011fil, her iki cinsin de a\u011f\u0131r avret yerlerinin ve \u015fehveti tahrik eden yak\u0131n b\u00f6lgelerin kapat\u0131lmas\u0131 gere\u011fi \u00fczerinde durulmu\u015ftur ki, farz ve do\u011fru olan \u00f6rt\u00fcnme de budur.<\/p>\n Nur Suresi 30 ve 31. ayetlerde, “kad\u0131nlar ziynetlerini g\u00f6stermesinler”, (la y\u00fcbdine ziynetehunne) ifadesindeki ziynet: ay\u0131p yerler, gizli g\u00f6rkem ve g\u00fczellikler; \u00f6rfen de g\u00f6sterilmesi uygun olmayan b\u00f6lgelere i\u015faret etmektedir. “Ba\u015f\u00f6rt\u00fclerini yakalar\u0131n\u0131n \u00fczerine sals\u0131nlar” (ve’l-Yadribne bi humurihinne ala cuyubihinne) ifadesinde ge\u00e7en “ba\u015f\u00f6rt\u00fcs\u00fc” (humur), esasen ba\u015f\u00f6rt\u00fcs\u00fc anlam\u0131nda de\u011fildir. S\u00f6zc\u00fck, “\u00f6rtmek, gizlemek, gereksiz yere sokaklara d\u00f6k\u00fclmemek, utanmak, sarho\u015f etmek” anlam\u0131ndad\u0131r. Ayette ba\u015f\u00f6rt\u00fcs\u00fc olarak \u00e7evrilen h\u0131mar\/humur, genel anlamda “\u00f6rt\u00fc”d\u00fcr. \u00d6zellikle ve kesin olarak ba\u015f\u00f6rt\u00fcs\u00fc kastedilmi\u015f de\u011fildir. Ba\u015f\u00f6rt\u00fcs\u00fc anlam\u0131, \u00f6rften \u00e7\u0131kar\u0131lan bir anlamd\u0131r. \u00d6rften \u00e7\u0131kar\u0131lan ve \u00f6rfen yayg\u0131nla\u015fan bir anlam\u0131n, ba\u015f\u00f6rt\u00fcs\u00fcn\u00fc farz k\u0131lmas\u0131 ise m\u00fcnasip d\u00fc\u015fmemektedir. Kald\u0131 ki, \u0130slam \u00f6ncesi Arap kad\u0131nlar\u0131, ba\u015f\u00f6rt\u00fcs\u00fc bir yana, a\u011f\u0131r avret mahallerini ve g\u00f6\u011f\u00fcslerini bile \u00f6rtmekte gev\u015fek davran\u0131yorlard\u0131. Ba\u015f\u00f6rt\u00fcs\u00fcn\u00fcn g\u00f6\u011f\u00fcsleri, gerdan\u0131, boyun ve kulaklar\u0131 \u00f6rtecek \u015fekilde s\u0131k\u0131ca ba\u015fa sar\u0131lmas\u0131 yolundaki g\u00f6r\u00fc\u015fler, ayette a\u00e7\u0131k\u00e7a zikredilmeyen ki\u015fisel yorumlardan ibarettir. (Nisaburi Taberi; Tarihinin Kenar \u015ferhinden) Ba\u015flar\u0131n\u0131n \u00fczerindeki \u00f6rt\u00fc, a\u00e7\u0131k g\u00f6\u011f\u00fcslerini \u00f6rtmeye hizmet etmiyordu. Burada \u00f6rt\u00fclmesi hedeflenen ve istenen b\u00f6lge, ba\u015f de\u011fil, g\u00f6\u011f\u00fcslerdir ve g\u00f6\u011f\u00fcsler de fer\u00e7 kadar a\u011f\u0131r avret b\u00f6lgesi i\u00e7indedir. Kald\u0131 ki, ba\u015f\u0131n \u00f6rt\u00fclmesi bu denli kesin bir farz ve dinin vazge\u00e7ilmez bir emri olsayd\u0131, “ba\u015f” (ra’s) ve “sa\u00e7” (\u015fa’r) s\u00f6zc\u00fcklerinin ayetlerde ge\u00e7mesi gerekirdi. Kur’an, pek \u00e7ok konuda ayr\u0131nt\u0131l\u0131 olarak s\u00f6zc\u00fck zenginli\u011fini sergilemekten ka\u00e7\u0131nmazken, b\u00f6ylesine ciddi oldu\u011fu iddia edilen bir farz\u0131n en \u00f6nemli bu iki s\u00f6zc\u00fc\u011f\u00fcn\u00fc neden telaffuz etmekten ka\u00e7\u0131nm\u0131\u015f olsun? “Bir sivrisine\u011fi bile \u00f6rnek vermekten \u00e7ekinmeyen Tanr\u013121, neden ‘ba\u015f’ ve ‘sa\u00e7’ s\u00f6zc\u00fcklerini \u00f6rnek vermemi\u015ftir? Demek ki Kur’an, ba\u015f\u0131n \u00f6rt\u00fclmesini, ba\u015f\u0131 \u015fu ya da bu \u015fekilde \u00f6rtmeyi tamamen kad\u0131nlar\u0131n kendi iradelerine ve ya\u015fad\u0131klar\u0131 sosyo-k\u00fclt\u00fcrel \u00e7evrelerinin ko\u015fullar\u0131na b\u0131rakm\u0131\u015f olmaktad\u0131r. Bunun, ad\u0131 ise gelenektir.”22<\/p>\n Peki o halde, M\u00fcsl\u00fcman kad\u0131nlar\u0131n ve k\u0131zlar\u0131n kendi iradeleriyle tercih ettikleri ba\u015f\u00f6rt\u00fcs\u00fcne niye yasak getirilmektedir? Veya kad\u0131nlar\u0131n g\u00f6\u011fs\u00fc, g\u00f6be\u011fi, kal\u00e7alar\u0131 ve bacaklar\u0131 ac\u0131k olarak gezmesi caiz ve m\u00fcnasip midir?<\/p>\n G\u00f6\u011f\u00fcsleri \u00f6rtmek i\u00e7in mutlaka “h\u0131mar” (ba\u015f\u00f6rt\u00fcs\u00fc) kullanman\u0131n gerekmedi\u011fini \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinden Muhammed Esed \u015f\u00f6yle a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmaktad\u0131r:<\/p>\n “Hem \u0130slam’dan \u00f6nce, hem de \u0130slam’dan sonra Arap kad\u0131nlar\u0131n\u0131n kulland\u0131klar\u0131 geleneksel ba\u015f\u00f6rt\u00fcs\u00fcd\u00fcr. Klasik Kur’an yorumcular\u0131na g\u00f6re, bu ba\u015f\u00f6rt\u00fcs\u00fc kad\u0131nlar taraf\u0131ndan \u0130slam \u00f6ncesi d\u00f6nemde az-\u00e7ok s\u00fcs giysisi olarak kullan\u0131l\u0131r ve u\u00e7lar\u0131, \u00f6rt\u00fcnen kad\u0131n\u0131n s\u0131rt\u0131na serbest\u00e7e b\u0131rak\u0131l\u0131rd\u0131. O g\u00fcn\u00fcn yayg\u0131n modas\u0131na g\u00f6re, kad\u0131nlar\u0131n giydi\u011fi g\u00f6mle\u011fin ya da bluzun \u00f6n\u00fcnde geni\u015f\u00e7e bir a\u00e7\u0131kl\u0131k bulunur ve b\u00f6ylece g\u00f6\u011f\u00fcsler \u00f6rt\u00fclmezdi. Bunun i\u00e7indir ki g\u00f6\u011fs\u00fcn ‘h\u0131mar’ ile \u00f6rt\u00fclmesinin emredilmesi, bu i\u015f i\u00e7in mutlaka h\u0131mar kullan\u0131lmas\u0131n\u0131n gerekti\u011fini ifade etmez; fakat yaln\u0131zca kad\u0131nlar\u0131n g\u00f6\u011f\u00fcs k\u0131sm\u0131n\u0131n, \u00f6rfen a\u00e7\u0131k b\u0131rak\u0131lmas\u0131nda sak\u0131nca bulunmayan yerlerden olmad\u0131\u011f\u0131n\u0131 ve dolay\u0131s\u0131yla \u00f6rt\u00fclmesi, g\u00f6sterilmemesi gerekti\u011fini ifade eder.”23<\/p>\n Muhammed Esed, “(\u00f6rfen) \u00f6rt\u00fclmemesinde sak\u0131nca olmayan yerler ya da kendili\u011finden g\u00f6r\u00fcnen k\u0131s\u0131mlar hari\u00e7” (illa ma zahara minha) ifadesini de \u015f\u00f6yle yorumlamaktad\u0131r:<\/p>\n “‘\u00d6rfen’ s\u00f6zc\u00fc\u011f\u00fcyle yapt\u0131\u011f\u0131m\u0131z ilave, \u0130slam alimlerinin ve \u00f6zellikle (Razi’nin kaydetti\u011fine g\u00f6re) el-Kifaali’nin yapt\u0131\u011f\u0131 ‘ki\u015finin hakim \u00f6rfe’ (el-adetu’l-cariye) uyarak a\u00e7\u0131k tutabilece\u011fi, yani ‘\u00f6rtmemesinde sak\u0131nca olmayan yerler’ \u015feklindeki a\u00e7\u0131klamay\u0131 yans\u0131tmaktad\u0131r. \u0130slam hukukunun geleneksel temsilcileri ‘g\u00f6r\u00fcnmesinde \u00f6rfen sak\u0131nca bulunmayan’ ifadesinin tan\u0131m\u0131n\u0131 her ne kadar kad\u0131n\u0131n y\u00fcz\u00fc, elleri ve ayaklar\u0131yla s\u0131n\u0131rl\u0131 tutma e\u011filimini g\u00f6stermi\u015f, hatta s\u0131n\u0131rlamay\u0131 daha da ileri g\u00f6t\u00fcrm\u00fc\u015fler ise de, “illa ma zahara”n\u0131n anlam\u0131, bizce \u00e7ok daha geni\u015ftir; nitekim, kullan\u0131lan ifadedeki kasdi belirsizlik yahut \u00e7ok anlaml\u0131l\u0131k da bu hususta insan\u0131n ahlaki ve toplumsal geli\u015fiminin gere\u011fi olarak ortaya \u00e7\u0131kan zamana ba\u011f\u0131ml\u0131 de\u011fi\u015fikliklerin g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funu g\u00f6stermektedir. Burada hem erkeklere hem de kad\u0131nlara ula\u015ft\u0131r\u0131lmak istenen mesaj\u0131n \u00f6z\u00fc, onlar\u0131n “haramdan g\u00f6zlerini \u00e7evirmeleri ve iffetlerini korumalar\u0131” noktas\u0131nda d\u00fc\u011f\u00fcmlenmektedir ki, ki\u015finin ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fda, Kur’an’\u0131n toplumsal ahlak konusunda getirdi\u011fi ilkeleri g\u00f6z \u00f6n\u00fcnde tutarak, d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcnde, giyim ku\u015fam\u0131nda g\u00f6stermek zorunda oldu\u011fu dikkatin s\u0131n\u0131rlar\u0131n\u0131 da bu \u00f6l\u00e7\u00fc belirlemektedir.24<\/p>\n Kanaatimizce Muhammed Esed’in, genel ve f\u0131tri tesett\u00fcrle, \u00f6zel ve ictimai ba\u015f\u00f6rt\u00fcs\u00fcn\u00fc ay\u0131rmas\u0131; farkl\u0131 anlam ve ama\u00e7lar ta\u015f\u0131d\u0131klar\u0131n\u0131 vurgulamas\u0131 isabetli bir yakla\u015f\u0131mken; “Ba\u015f\u00f6rt\u00fcs\u00fc tak\u0131nman\u0131n \u00e7okta gerekli ve her zaman ge\u00e7erli bir emir olmad\u0131\u011f\u0131” \u015feklinde alg\u0131lanacak bir tav\u0131r i\u00e7inde bulunmas\u0131 ise m\u00fcnasip d\u00fc\u015fmemektedir.<\/p>\n \u00d6rt\u00fcnme b\u00fct\u00fcn dinlerin gere\u011fidir:<\/p>\n Yahudi ve H\u0131ristiyanl\u0131kta \u00f6rt\u00fcnme:<\/p>\n “Erkekler bazen ba\u015flar\u0131n\u0131 kapat\u0131rlar bazen de kapatmazlard\u0131; fakat kad\u0131nlar\u0131n ba\u015flar\u0131 daima kapal\u0131 idi…”25<\/p>\n “Mi\u015fna zaman\u0131nda kad\u0131nlar\u0131n ba\u015flar\u0131n\u0131 kapatmalar\u0131 genel bir uygulamayd\u0131”26<\/p>\n “…geleneksel Yahudi uygulamas\u0131na g\u00f6re, kad\u0131na ba\u015f\u0131 a\u00e7\u0131k bir \u015fekilde d\u0131\u015far\u0131 s\u0131kmas\u0131 yasaklanm\u0131\u015ft\u0131r.”27<\/p>\n “Kitab-\u0131 Mukaddes, havari Pavlus’tan Korintoslulara yazd\u0131\u011f\u0131 mektupta \u00f6rt\u00fcnmeyi emreder: Ben Mesih’e uydu\u011fum gibi, siz de bana uyun. Bilmenizi isterim ki her erke\u011fin ba\u015f\u0131 Mesih ve her kad\u0131n\u0131n ba\u015f\u0131 erkek ve Mesih’in ba\u015f\u0131 Allah’t\u0131r. Erkek Allah’\u0131n sureti ve izzeti oldu\u011fu i\u00e7in ba\u015f\u0131n\u0131 \u00f6rtmemelidir. Fakat kad\u0131n erke\u011fin izzetidir. Bu nedenle ve melekler u\u011fruna kad\u0131n, bir yetki i\u015fareti olarak ba\u015f\u0131n\u0131 \u00f6rtmelidir. Kad\u0131n\u0131n \u00f6rt\u00fcs\u00fcz Allah’a dua etmesi yak\u0131\u015f\u0131r m\u0131?”28<\/p>\n \u00c7\u00fcnk\u00fc \u00f6rt\u00fcnme, tabii ve ahlaki bir gereksinimdir.<\/p>\n Kur’an\u0131 Kerimin Nur suresi 31.ayette: “Ba\u015f\u00f6rt\u00fclerini yakalar\u0131n\u0131n \u00fcst\u00fcne (kapatacak \u015fekilde) koysunlar..” k\u0131sm\u0131nda ge\u00e7en “Humur – Ba\u015f\u00f6rt\u00fcs\u00fc” kavram\u0131n\u0131, ayn\u0131 k\u00f6kten t\u00fcreyen kelimelere bakarak daha iyi anlama imkan\u0131m\u0131z olmaktad\u0131r.<\/p>\n Hamire: Gizlenmek, de\u011fi\u015fikli\u011fe u\u011framak<\/p>\n Ahmere – hammere: Hamur ve \u015f\u0131ray\u0131 mayalamak<\/p>\n El-hamiyret\u00fc: Maya<\/p>\n \u0130htemere: Mayalan\u0131p \u015farap olmak<\/p>\n \u0130htemere: Kad\u0131n\u0131n ba\u015f\u0131na, ya\u015fmak ve ba\u015f\u00f6rt\u00fcs\u00fc takmak<\/p>\n \u0130stahmere: Birini kendine a\u015f\u0131k etmi\u015f gibi, kul k\u00f6le olacak \u015fekilde ve samimiyetle ba\u011flamak.<\/p>\n El-himr\u00fc: Kin ve haset duygusu ta\u015f\u0131mak<\/p>\n El-hamer\u00fc, El-hamir\u00fc: Bir insan\u0131 \u00f6rt\u00fcp saklayan, g\u00f6r\u00fclmesine perde olan, s\u0131k a\u011fa\u00e7l\u0131k ve \u00e7al\u0131l\u0131k<\/p>\n El-hameret\u00fc: K\u00f6t\u00fc kokuyu \u00f6rten, g\u00fczel ve tatl\u0131 koku, esans<\/p>\n El-hamriyy\u00fc, Humeyra: \u015earap rengine \u00e7alan, k\u0131rm\u0131z\u0131mt\u0131rak. (Hz.Ai\u015fe validemizin bir lakab\u0131)<\/p>\n El-Muhammeret\u00fc: V\u00fccudu ba\u015fka renk olan koyun ve at\u0131n beyaz ba\u015fl\u0131s\u0131<\/p>\n Maraz\u00fcl-hamiyreti: Bu\u011fday ve arpa gibi bitkilerin ba\u015faklar\u0131na musallat olan ve \u00fcst k\u0131sm\u0131n\u0131 kaplay\u0131p \u00f6rten beyaz bir mantar hastal\u0131\u011f\u0131<\/p>\n Ayn\u0131 k\u00f6kten gelen b\u00fct\u00fcn bu kelimelerin; m\u00fcfessirlerin ve \u0130slam alimlerinin, \u00f6zellikle Arabca dilbilimcilerin tariflerinden anla\u015f\u0131l\u0131yor ki, ayette ge\u00e7en “Humur”, M\u00fcmin kad\u0131nlar\u0131n fark edilip-se\u00e7ilip tan\u0131nmas\u0131na, Allah’\u0131n emrine g\u00f6n\u00fclden ba\u011fl\u0131 oldu\u011funa, cehalet ve zilletten uzakla\u015f\u0131p ruhen ba\u015fkala\u015f\u0131p olgunla\u015ft\u0131\u011f\u0131na, kem nazarlardan ve k\u00f6t\u00fc arzulardan onu koruyacak manevi bir perde anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131na i\u015faret eden bir alamettir. \u0130\u015fte bu nedenle ba\u015f\u00f6rt\u00fcs\u00fc m\u00fcmin kad\u0131nlara bah\u015fedilen \u00e7ok anlaml\u0131 bir \u00f6zellik ve g\u00fczelliktir, ilahi bir nimettir ve \u0130slam simgesidir.<\/p>\n Ba\u015f\u00f6rt\u00fcs\u00fcn\u00fcn ink\u00e2r\u0131 nasipsizlik, istismar\u0131 ise basitliktir.<\/p>\n Ama iddia ve iftira edildi\u011fi gibi, ba\u015f\u00f6rt\u00fcs\u00fc bir \u00fcniforma de\u011fildir.<\/p>\n \u00c7\u00fcnk\u00fc, \u00f6rne\u011fin:<\/p>\n a.L\u00fctfen dikkat ve edep buyurun: Ba\u015f\u00f6rt\u00fcs\u00fc, \u00f6yle k\u00f6\u015fe yaz\u0131lar\u0131nda ve TV\u00a0 tart\u0131\u015fmalar\u0131nda g\u00fcndeme gelmemi\u015ftir; Kur’an’\u0131n emridir.<\/p>\n b.Ba\u015f\u00f6rt\u00fcs\u00fc ge\u00e7ici de\u011fil s\u00fcreklidir.<\/p>\n c.Tek tip ve tek renk de\u011fil, \u00e7e\u015fitlidir.<\/p>\n d.Resmi de\u011fil sivildir.<\/p>\n e.\u00d6zenti neticesi ve modernizmin \u00fcretti\u011fi bir olgu de\u011fildir.<\/p>\n f.\u0130nsanl\u0131k ve \u0130slam tarihi boyunca varl\u0131\u011f\u0131n\u0131 ve kutsall\u0131\u011f\u0131n\u0131 koruyan evrensel bir de\u011ferdir.<\/p>\n Ba\u015f\u00f6rt\u00fcs\u00fc ni\u00e7in bir \u00fcniforma olarak g\u00f6sterilmeyecektir?<\/p>\n \u00c7\u00fcnk\u00fc;<\/p>\n \u2022Asker k\u0131yafetli birilerini g\u00f6ren, bunlar subay m\u0131, astsubay m\u0131, karac\u0131 m\u0131, havac\u0131 m\u0131? Bilebilir.<\/p>\n \u2022Polis mi, komiser mi, bek\u00e7i mi… ay\u0131rabilir?<\/p>\n \u2022Hastanede hem\u015fire mi, hademe mi? bir bak\u0131\u015fta karar verebilir.<\/p>\n Ama ba\u015f\u00f6rt\u00fcl\u00fc bir han\u0131m g\u00f6rd\u00fc\u011f\u00fcm\u00fczde:<\/p>\n \u2022Bu hangi g\u00f6r\u00fc\u015ften, hangi partiden oldu\u011funa ba\u015f\u00f6rt\u00fcs\u00fcne bak\u0131p karar veremeyiz.<\/p>\n \u2022Hangi b\u00f6lgeden, hangi ilden ve hangi mahalleden oldu\u011funu bilemeyiz.<\/p>\n \u2022\u015eu tarikattand\u0131r, \u015fu mezheptendir, \u015fu taifedendir diyemeyiz.<\/p>\n \u2022Ba\u015f\u00f6rt\u00fcs\u00fcne bak\u0131p hangi g\u00f6revde, hangi e\u011fitimde oldu\u011funu se\u00e7emeyiz.<\/p>\n \u00c7\u00fcnk\u00fc ba\u015f\u00f6rt\u00fcs\u00fc bir \u00fcniforma de\u011fildir. Ama elbette bir kimlik ve ki\u015filik g\u00f6stergesidir. O da, asla bir partinin, tarikat\u0131n, cemaatin veya ideolojinin de\u011fil; bizzat ve ancak \u0130slam\u0131n simgesidir. Ve zaten pek \u00e7ok kesimdeki ba\u015f\u00f6rt\u00fcs\u00fc alerjisi, \u0130slamla ilgili gereksiz korkular\u0131n ve \u00f6nyarg\u0131lar\u0131n olu\u015fturdu\u011fu gizli antipatinin bir neticesidir.<\/p>\n