{"id":3048,"date":"2014-10-31T18:05:46","date_gmt":"2014-10-31T18:05:46","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/2014\/10\/31\/anadoluda-inanc-tahribati-ve-pesaver-geceleri-safsatasi-2\/"},"modified":"2014-10-31T18:05:46","modified_gmt":"2014-10-31T18:05:46","slug":"anadoluda-inanc-tahribati-ve-pesaver-geceleri-safsatasi-2","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/2014\/kasim-2014\/anadoluda-inanc-tahribati-ve-pesaver-geceleri-safsatasi\/","title":{"rendered":"Anadolu\u2019da \u0130nan\u00e7 Tahribat\u0131 ve \u201cPE\u015eAVER GECELER\u0130\u201d SAFSATASI"},"content":{"rendered":"\n

\u00c7ok de\u011ferli ve dini gayretli karde\u015fim Hac\u0131 Ramazan Y\u0131ld\u0131r\u0131m; \u201cPE\u015eAVER GECELER\u0130- \u015eiilik-S\u00fcnnilik \u00dczerine M\u00fcnazara\u201d isimli, saf \u0130slam inanc\u0131n\u0131 ve sa\u011flam Ehli S\u00fcnnet itikad\u0131n\u0131 bozmak ama\u00e7l\u0131 haz\u0131rlanan, s\u00f6zde delilleri yalan ve uydurma kaynaklara dayand\u0131r\u0131lan sa\u00e7ma sapan iddialarla dolu bir kitab\u0131 bize ula\u015ft\u0131rd\u0131. (Kevser yay\u0131nlar\u0131, 1.Bask\u0131. \u0130stanbul 2004) Hem \u201cSeyyid Muhammed Musevi\u201d diye tan\u0131t\u0131lan kitab\u0131n yazar\u0131n\u0131n, hem de kar\u015f\u0131l\u0131kl\u0131 konu\u015fup tart\u0131\u015f\u0131yorlar havas\u0131 verilen \u201cHaf\u0131z\u201d ve \u201cDavetci\u201d gibi \u015fah\u0131slar\u0131n uydurma olduklar\u0131, bu sapk\u0131nl\u0131k ve \u015fa\u015fk\u0131nl\u0131k \u015fahikas\u0131 hezeyanlar\u0131n kas\u0131tl\u0131 \u00e7evrelerce \u00f6zel olarak haz\u0131rlan\u0131p \u015eia kitaplar\u0131na dayand\u0131r\u0131ld\u0131\u011f\u0131 \u201c\u0130mam Suyuti, M\u00fcfessir Fahri Razi, Taberani, \u0130mam Nesai, \u0130mam Gazali, \u0130mam \u015eafii, \u0130bn Hacer\u00fcl Askalani, \u0130bni Cevzi Ebi Davud, Beyhaki, \u0130bni Mace, \u0130mam Nevevi\u201d gibi Ehli S\u00fcnnet ulemas\u0131n\u0131n baz\u0131 rivayet ve kanaatlerinin ise, ya eksik anlat\u0131p i\u015flerine gelen k\u0131sm\u0131n\u0131n aktar\u0131ld\u0131\u011f\u0131 veya asl\u0131ndan \u00e7arp\u0131t\u0131ld\u0131\u011f\u0131 s\u0131r\u0131tan bu kitab\u0131 ba\u015ftan sona inceleyip i\u00e7indeki sapk\u0131n iddialar\u0131 ve iftiralar\u0131 ortaya koymam\u0131z laz\u0131md\u0131.<\/span><\/b><\/p>\n

A-\u00a0\u00a0 <\/span><\/span><\/b>Hz. Ali\u2019nin (h\u00e2\u015f\u00e2) N\u00fcb\u00fcvvet, hatta ul\u00fbhiyet mertebesine \u00e7\u0131kar\u0131lmas\u0131!<\/span><\/b><\/p>\n

Bu kitab\u0131n 474. sayfas\u0131nda: <\/span>\u201cAli\u2019ye itaat bana itaattir, bana itaat ise Allah\u2019a itaattir. Ali\u2019yi ink\u00e2r beni ink\u00e2rd\u0131r, beni ink\u00e2r ise Allah\u2019\u0131 ink\u00e2rd\u0131r\u201d<\/span><\/i><\/b> gibi uydurma hadislerle, akla mant\u0131\u011fa ve Kur\u2019an\u2019a ayk\u0131r\u0131 d\u00fczmecelerle Hz. Ali N\u00fcb\u00fcvvet, hatta ul\u00fbhiyet makam\u0131na \u00e7\u0131kar\u0131lmaktad\u0131r. Oysa Ali \u0130mran Suresi 31. ayetinde, Allah\u2019a iman edip sevenlerin, sadece Hz. Peygamber Efendimize itaat etmeleri gerekti\u011fi buyrulmaktad\u0131r. Ve yine Bakara 165. ayetinde, \u201cBa\u015fkalar\u0131n\u0131 Allah gibi sevmenin \u015firk ve sap\u0131kl\u0131k oldu\u011fu\u201d <\/i><\/b>uyar\u0131lmaktad\u0131r. \u00c7\u00fcnk\u00fc Allah\u2019\u0131n d\u0131\u015f\u0131nda herkesi ve her \u015feyi, h\u00e2\u015f\u00e2 \u201cAllah gibi de\u011fil, sadece Allah i\u00e7in sevmek\u201d<\/b> laz\u0131md\u0131r.<\/span><\/p>\n

Bu kitab\u0131n 527. sayfas\u0131nda: <\/span>\u201cHz. Ali\u2019nin Nurani yarat\u0131l\u0131\u015f\u0131n\u0131n Hz. Peygamberle aynen ortak oldu\u011fu\u201d<\/span><\/i><\/b> iddias\u0131 ortaya at\u0131lmakta (Bak. Sh: 173), buna dayanarak \u201cHz. Ali\u2019ye kar\u015f\u0131 \u00e7\u0131kan\u0131n ve has\u0131ml\u0131k yapan\u0131n dinden \u00e7\u0131kaca\u011f\u0131, aynen Allah\u2019\u0131 ve Peygamberi ink\u00e2r etmi\u015f say\u0131laca\u011f\u0131\u201d<\/i><\/b> yaz\u0131lmaktad\u0131r. (Bak. Sh: 547) <\/span>\u201cHz. Ali\u2019nin b\u00fct\u00fcn fazilet ve Kemal\u2019de Hz. Peygamberle \u00f6zde\u015f ve e\u015fit oldu\u011fu\u201d<\/span><\/i><\/b> (Sf: 305) safsatalar\u0131yla a\u00e7\u0131k\u00e7a k\u00fcfre kay\u0131lmakta ve saf insanlar\u0131m\u0131z kand\u0131r\u0131lmaktad\u0131r. \u201cAli\u2019yi sevmek hasenedir\u201d<\/i><\/b> (sevap ve ibadettir) ve bir kula yeterlidir. \u201cH\u00fcseyin\u2019e a\u011flayana cennet vaciptir<\/i><\/b>.\u201d <\/b>(Sh: 352) gibi as\u0131ls\u0131z iddialarla insanlar avutulmakta dini sorumluluklardan so\u011futulmaktad\u0131r. <\/span><\/p>\n

\u201cAli\u2019nin bana nisbeti, Harun\u2019un Musa\u2019ya nisbeti gibidir\u201d<\/span><\/i><\/b> hadisini kendilerince delil g\u00f6sterip, Hz. Ali\u2019nin de (h\u00e2\u015f\u00e2) Hz. Harun gibi peygamber oldu\u011fu savunulmaktad\u0131r. (Sh: 161-170 ve 179)<\/span><\/p>\n

B- Ba\u015fta Hz. Ebubekir ve di\u011fer muhterem halifelere ve Sahabelere iftira at\u0131lmas\u0131!<\/span><\/b><\/p>\n

\u201cHz. Ebubekir S\u0131dd\u0131k\u2019\u0131n Hz. Peygamber Efendimize s\u0131rda\u015f ve yolda\u015f olmak i\u00e7in de\u011fil, (ha\u015fa) O\u2019nu m\u00fc\u015friklere gammazlamak ve yakalatmak \u00fczere ve istenmedi\u011fi halde, Hicrette ilk s\u0131\u011f\u0131n\u0131lan ma\u011faraya gitti\u011fini ve bu bilgiyi de Hz. Ali\u2019nin kendisine verdi\u011fini\u201d<\/span><\/i><\/b> s\u00f6yleyen (Bak. Sh: 231-232 ve 233 ve devam\u0131) utanmaz iftirac\u0131lara sormak laz\u0131md\u0131: Madem Hz. Ali N\u00fcb\u00fcvvete ortak bir velayet ve Kemalat sahibi idi, neden Hz. Ebubekir\u2019in h\u0131yanet niyetini sezememi\u015f ve Hz. Resul\u00fcllah\u2019\u0131n sakland\u0131\u011f\u0131 yeri Ona haber vermi\u015fti? Yoksa ha\u015fa o da m\u0131 h\u0131yanete ortak olmaktayd\u0131?<\/span><\/p>\n

Hz. \u00d6mer\u2019in (RA) sava\u015f meydanlar\u0131nda kahramanl\u0131k g\u00f6steremeyip s\u0131v\u0131\u015ft\u0131\u011f\u0131\u00a0<\/span><\/b>(Bak. Sh: 261 ve devam\u0131) ve baz\u0131 Sahabelerin gizli \u015farap sofralar\u0131nda sarho\u015f olduklar\u0131 (Sh: 405 ve devam\u0131), Uhud\u2019da n\u00f6bet yerlerini b\u0131rakmalar\u0131 ve Huneyn g\u00fcn\u00fc bozulup ka\u00e7malar\u0131 (Bak. Sh: 429 ve devam\u0131) konular\u0131na gelince: Bir\u00e7o\u011fu abart\u0131lar ve haks\u0131z ithamlarla kar\u0131\u015f\u0131k aktar\u0131lan bu durumlar asl\u0131nda normaldir ve do\u011fald\u0131r. \u00c7\u00fcnk\u00fc Sahabe-i Kiramdan hi\u00e7birisi g\u00fcnahtan ve hatadan masum san\u0131lmamal\u0131d\u0131r ve masumiyet sadece Peygamberlere hast\u0131r. Allah\u2019\u0131n r\u0131zas\u0131 ve Resul\u00fcllah\u2019\u0131n hat\u0131r\u0131 i\u00e7in sahabenin (RA) tamam\u0131n\u0131 hasbelbe\u015fer kusur ve kabahatlar\u0131yla birlikte sevmek ve sahiplenmek hakiki muhabbetin ve \u0130slamiyet\u2019in alameti say\u0131lm\u0131\u015ft\u0131r. Elbette Sahabe-i Kiram da nefis ta\u015f\u0131makta, bir tak\u0131m imtihanlara tabi tutulmakta, baz\u0131 zaafiyet ve acziyet durumlar\u0131 ortaya \u00e7\u0131kmakta ama her \u015feye ra\u011fmen son merhalede Allah\u2019\u0131n h\u00fckm\u00fcne ve Resul\u00fcllah\u2019\u0131n hakemli\u011fine ba\u011fl\u0131 kal\u0131nmaktad\u0131r. Sahabe olan (Yani Hz. Peygambere tabi ve taraf olup \u00f6l\u00fcnceye kadar \u0130slam dairesinde kalan) se\u00e7kin zevat\u0131n, baz\u0131 haks\u0131zl\u0131k ve yanl\u0131\u015fl\u0131klara bula\u015fsalar ve Hz. Muaviye gibi bir tak\u0131m siyasi entrikalara ba\u015fvursalar dahi ba\u011f\u0131\u015flanacaklar\u0131na; \u00f6rne\u011fin Muhacir ve Ensar\u0131n ve Ehli Biatur R\u0131dvan\u2019\u0131n Allah kat\u0131nda makbul olduklar\u0131na dair ayeti kerimelerden utanmal\u0131 ve Sahabe-i Kiram\u2019a dil uzat\u0131lmamal\u0131d\u0131r. Evet Hz. Ali Efendimize baz\u0131 haks\u0131zl\u0131klar yap\u0131ld\u0131\u011f\u0131, hilafetini \u00f6nlemek \u00fczere kumpaslar haz\u0131rland\u0131\u011f\u0131 konusundaki iddialarda do\u011fruluk pay\u0131 da vard\u0131r; ancak bunlar\u0131 yapanlar\u0131n hesab\u0131n\u0131 Allah soracakt\u0131r ve b\u00f6yle davrananlar\u0131n h\u00e2\u015f\u00e2 kafir say\u0131lmas\u0131 \u015feytana u\u015fakl\u0131kt\u0131r<\/span><\/b>.<\/span><\/p>\n

\u201c(Sahabeden) \u00f6ne ge\u00e7en Muhacirler ve Ensar ile onlara g\u00fczellikle uyanlar; Allah onlardan ho\u015fnut olmu\u015ftur, onlar da O’ndan ho\u015fnut olmu\u015flard\u0131r ve (Allah) onlara, i\u00e7inde ebedi kalacaklar\u0131, alt\u0131ndan \u0131rmaklar akan cennetler haz\u0131rlam\u0131\u015ft\u0131r. \u0130\u015fte b\u00fcy\u00fck ‘kurtulu\u015f ve mutluluk’ budur\u201d<\/span><\/i><\/b>(Tevbe: 100)<\/span><\/p>\n

\u201c\u0130man edenler, hicret edenler ve Allah yolunda mallar\u0131yla ve canlar\u0131yla cihad edenlerin Allah kat\u0131nda b\u00fcy\u00fck dereceleri vard\u0131r. \u0130\u015fte ‘kurtulu\u015fa ve mutlulu\u011fa’ erenler bunlard\u0131r. Rableri onlara kat\u0131ndan bir rahmeti, bir ho\u015fnutlu\u011fu ve onlar i\u00e7in, kendisine s\u00fcrekli bir nimet bulunan cennetleri m\u00fcjdeleyip (haz\u0131rlam\u0131\u015ft\u0131r)\u201d<\/span><\/i><\/b> \u201cOnda ebedi kal\u0131c\u0131d\u0131rlar. \u015e\u00fcphesiz Allah, b\u00fcy\u00fck m\u00fckafaat kat\u0131nda oland\u0131r\u201d<\/i> <\/span><\/b>(Tevbe: 20 – 22)<\/span><\/p>\n

\u201c(Ey Resul\u00fcm) Andolsun ki, Allah; (Hudeybiye\u2019de) o a\u011fac\u0131n alt\u0131nda sana biat ederlerken m\u00fc’minlerden raz\u0131 olmu\u015ftur, kalplerinde olan\u0131 bilmi\u015f ve b\u00f6ylece \u00fczerlerine ‘g\u00fcven duygusu ve huzur’ indirmi\u015ftir ve onlara yak\u0131n bir fethi sevap (kar\u015f\u0131l\u0131k) olarak vermi\u015ftir\u201d<\/span><\/i><\/b>(Fetih: 18)<\/span><\/p>\n

Bu net ve kesin ayetlere ra\u011fmen, bizzat Cenab\u0131 Hakk\u0131n ma\u011ffiret etti\u011fi ve cennetle m\u00fcjdeledi\u011fi Muhacir ve Ensar\u2019dan ve Hudeybiye\u2019de haz\u0131r bulunan sahabeye dil uzatanlar, kesinlikle Allah\u2019a ve Kur\u2019an\u2019a kar\u015f\u0131 \u00e7\u0131km\u0131\u015f sap\u0131klard\u0131r.<\/span><\/b><\/p>\n

Kald\u0131 ki Hz. Ali Efendimizin Ra\u015fit halifelerin sonuncusu olmas\u0131, Onun i\u00e7in bir meziyet noksanl\u0131\u011f\u0131 de\u011fil, tam aksine fazilet makam\u0131d\u0131r. \u00c7\u00fcnk\u00fc Hz. Peygamber Efendimizden sonra sad\u0131k sahabelerin azalmas\u0131 ve ba\u015fka \u00fclkelere da\u011f\u0131lmas\u0131yla fitne ve fesad\u0131n ad\u0131m ad\u0131m yayg\u0131nla\u015fma f\u0131rsat\u0131 kollamas\u0131 ve gizli nifak\u0131n makam ve menfaat h\u0131rs\u0131n\u0131 k\u0131z\u0131\u015ft\u0131rmas\u0131 neticesinde toplumdaki yozla\u015fma ve kutupla\u015fma e\u011filimi \u00f6ylesine artm\u0131\u015f ve az\u0131tm\u0131\u015ft\u0131 ki, Hz. Ali gibi \u00e7ok y\u00fcksek dirayet ve velayet sahibi birisi o s\u00fcre\u00e7te halife olmasayd\u0131, belki de \u0130slamiyet\u2019in mana k\u00f6kleri kurutulup k\u0131s\u0131rla\u015ft\u0131r\u0131lacak ve \u00fcmmetin temel akidesi bozulacakt\u0131. Herhalde i\u015fte bu y\u00fczden ilahi kader Onu en sona saklam\u0131\u015ft\u0131.<\/span><\/b><\/p>\n

Bu sap\u0131k d\u00fc\u015f\u00fcnceleri benimseyen fas\u0131k ve kafadan ka\u00e7\u0131k kimselerin, bir d\u00f6nem: \u201cbat\u0131l sistemin partilerine girmek, Bat\u0131 icad\u0131 siyasete ve demokrasiye y\u00f6nelmek k\u00fcf\u00fcrd\u00fcr\u201d diyerek Milli G\u00f6r\u00fc\u015fe ba\u011fl\u0131 insanlar\u0131 so\u011futmaya \u00e7al\u0131\u015ft\u0131klar\u0131 halde, \u015fimdi nas\u0131l hararetle AKP\u2019ye sahip \u00e7\u0131kmalar\u0131, bu Ha\u00e7l\u0131 Avrupa heveslisi, bu faizci, bu zina serbest\u00e7isi, bu ABD ve Siyonizm i\u015fbirlik\u00e7isi iktidara u\u015fakl\u0131k ve \u015fak\u015fak\u00e7\u0131l\u0131k yapmalar\u0131 da bunlar\u0131n ayar\u0131n\u0131 ve amac\u0131n\u0131 ortaya koymaktad\u0131r. Bunlar\u0131n \u00e2lim ve bilgi\u00e7 ge\u00e7inen tak\u0131m\u0131na haber g\u00f6nderip: \u201cGeliniz bir a\u00e7\u0131k oturum yaparak veya televizyona \u00e7\u0131karak b\u00fct\u00fcn halk\u0131n \u00f6n\u00fcnde bunlar\u0131 tart\u0131\u015fal\u0131m, delillerimizi ortaya koyal\u0131m ve kimin sap\u0131k ve m\u00fcnaf\u0131k oldu\u011funu a\u00e7\u0131\u011fa \u00e7\u0131karal\u0131m\u201d<\/i> teklifinde bulundu\u011fumuzda hepsi uyduruk bahanelerle kaytar\u0131p ka\u00e7m\u0131\u015ft\u0131r, \u00e7\u00fcnk\u00fc nas\u0131l bir azg\u0131nl\u0131k ve Sahabeye kar\u015f\u0131 sayg\u0131s\u0131zl\u0131k ve ahlaks\u0131zl\u0131k i\u00e7inde olduklar\u0131n\u0131n kendileri de fark\u0131ndad\u0131r.<\/span><\/b><\/p>\n

\u201cMuta\u201d (para kar\u015f\u0131l\u0131\u011f\u0131 ge\u00e7ici nik\u00e2h) m\u00fcbah say\u0131lmakta ve reklam\u0131 yap\u0131lmaktad\u0131r!<\/span><\/b><\/p>\n

Bu fitne fesat kitab\u0131n\u0131n 568. sayfas\u0131nda muta nik\u00e2h\u0131 k\u0131yman\u0131n yani para kar\u015f\u0131l\u0131\u011f\u0131 bir anl\u0131k, bir haftal\u0131k veya ayl\u0131k ge\u00e7ici evlilik yapman\u0131n caiz, hatta gerekli oldu\u011fu savunulmakta ve Hz. Ali\u2019nin \u201cE\u011fer \u00d6mer Mutay\u0131 kald\u0131rmas\u0131yd\u0131, baz\u0131 k\u00f6t\u00fc adamlar d\u0131\u015f\u0131nda, zina bu kadar yayg\u0131nla\u015fmazd\u0131\u201d<\/i> s\u00f6yledi\u011fi iftiras\u0131nda bulunulmaktad\u0131r. Mutan\u0131n yasaklanmas\u0131 y\u00fcz\u00fcnden fuh\u015fun ve zinan\u0131n ehlis\u00fcnnet aras\u0131nda giderek artt\u0131\u011f\u0131 iddias\u0131nda bulunan kitapta (Bak. Sh: 353) a\u00e7\u0131k\u00e7a MUTA nik\u00e2h\u0131 reklam\u0131 yap\u0131lmaktad\u0131r. Madem bu t\u00fcr ge\u00e7ici nik\u00e2h m\u00fcbaht\u0131 ve Hz. \u00d6mer kald\u0131rm\u0131\u015ft\u0131, peki o halde Hz. Ali\u2019nin neden Hz. \u00d6mer\u2019e kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 ve yanl\u0131\u015f yapt\u0131\u011f\u0131 konusunda Onu uyard\u0131\u011f\u0131 hi\u00e7bir tarihi kayda rastlanmam\u0131\u015ft\u0131? Yoksa Hz. Ali sa\u011fl\u0131\u011f\u0131nda Hz. \u00d6mer\u2019den korkup ger\u00e7e\u011fi saklam\u0131\u015f, \u00f6l\u00fcm\u00fcnden sonra m\u0131 cesaret kazanm\u0131\u015ft\u0131? Hz. Ali (RA) gibi bir Hak sevdal\u0131s\u0131na ve hakikat kahraman\u0131na b\u00f6ylesi korkak tav\u0131rlar yak\u0131\u015f\u0131r m\u0131yd\u0131? Hem bu kitab\u0131 ve i\u00e7indeki sap\u0131k iddialar\u0131 savunan ve da\u011f\u0131tanlara soral\u0131m: Muta (\u00fccret kar\u015f\u0131l\u0131\u011f\u0131 ge\u00e7ici nik\u00e2h) ge\u00e7erli ve gerekli ise, evlerinizde dul ve bek\u00e2r k\u0131zlar\u0131n\u0131z\u0131, bac\u0131lar\u0131n\u0131z\u0131 ve di\u011fer yak\u0131nlar\u0131n\u0131z\u0131 b\u00f6yle ge\u00e7ici nik\u00e2hla kiralamak isteyenlere vermeye ger\u00e7ekten haz\u0131r ve raz\u0131 m\u0131yd\u0131n\u0131z? E\u011fer de\u011filseniz, sizin vicdanen ve ahlaken kendinize yak\u0131\u015ft\u0131ramad\u0131\u011f\u0131n\u0131z bir durumu ba\u015fka M\u00fcsl\u00fcmanlara reva g\u00f6rmeniz nas\u0131l bir \u00e7irkef tav\u0131r ve \u00e7ifte standartt\u0131r?<\/span><\/b><\/p>\n

Hz. Ai\u015fe validemize y\u00f6nelik hakaretler ve Hz. Nuh\u2019un ve Hz. Lut\u2019un e\u015flerine benzetme k\u00fcstahl\u0131\u011f\u0131!<\/span><\/b><\/p>\n

Hz. Ai\u015fe validemizin masum ve su\u00e7suz oldu\u011fu ve ifk hadisesinin bir iftira olarak uyduruldu\u011fu <\/span><\/b>(Nur:11) gibi ayetlerle kesinlik kazanmas\u0131na ve Hz. Ai\u015fe temize \u00e7\u0131kar\u0131lmas\u0131na ve hala bu ahlaks\u0131z iddialara inanan ve konu\u015fanlar\u0131n Allah\u2019\u0131n kahr\u0131na ve gadab\u0131na u\u011frayacaklar\u0131 <\/b>(Bak. Nur: 4 ile 21 ayetleri (17 ayet)) ikaz\u0131 yap\u0131lmas\u0131na ra\u011fmen, bu kitapta Hz. Ai\u015fe validemiz h\u00e2\u015f\u00e2 Hz. Nuh\u2019un ve Hz. Lut\u2019un k\u00e2fir ve hain e\u015fleriyle bir tutulmaktad\u0131r <\/b>(Bak: sh. 501-503-504 ve devam\u0131). Ve tabi kendilerini hakl\u0131 \u00e7\u0131karmak ve yalanlar\u0131n\u0131 kapatmak i\u00e7in Buhari ve M\u00fcslim gibi b\u00fct\u00fcn sahih hadis kitaplar\u0131n\u0131n uydurma rivayetlerle dolduruldu\u011fu ortaya at\u0131lmaktad\u0131r. <\/b>(Bak. Sh: 113)<\/span><\/p>\n

Sadece \u015eia rivayetlerinin do\u011fru oldu\u011fu kanaatini yaymak i\u00e7in de <\/span><\/b>\u201cimamet makam\u0131n\u0131n, N\u00fcb\u00fcvveti ammeden (genel peygamberlik makam\u0131ndan) daha \u00fcst\u00fcn oldu\u011fu\u201d <\/span><\/i><\/b>safsatas\u0131 ve sap\u0131kl\u0131\u011f\u0131 savunulmaktad\u0131r! Hz. Ali evlad\u0131n\u0131n ve \u015eia imamlar\u0131n\u0131n, Hz. Muhammed (SAV)den a\u015fa\u011f\u0131 ama di\u011fer peygamberlerden yukar\u0131 oldu\u011fu savunularak (Bak. Sh: 157-158) sa\u00e7ma sapan iddialarla M\u00fcsl\u00fcmanlar\u0131n kafas\u0131 kar\u0131\u015ft\u0131r\u0131lmaktad\u0131r. Hz. Ali\u2019nin isminin bile g\u00f6kten meleklerce bir levha \u00fczerinde babas\u0131 Ebu Talib\u2019e indirildi\u011fi (Bak. Sh: 574) b\u00fct\u00fcn gayb ilimlerinin peygamberlere ve vasilere (Hz. Ali ve s\u00fclalesine) bildirildi\u011fi (Bak. Sh: 632) gibi hezeyanlarla y\u00fcce Dinimiz yozla\u015ft\u0131r\u0131lmaya ve M\u00fc\u2019minler yoldan \u00e7\u0131kar\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/span><\/b><\/p>\n

Hz. Ali (RA) Efendimizin, kendisini ilahla\u015ft\u0131ran veya Peygamber makam\u0131na \u00e7\u0131karan Abdullah \u0130bni Sebe (Yahudi d\u00f6nmesi) ve taraftar\u0131 olan z\u0131nd\u0131klar\u0131, hatta yakalad\u0131klar\u0131n\u0131 yakarak cezaland\u0131rd\u0131\u011f\u0131 rivayetleri vard\u0131r.[1]<\/b> Ve Allame \u0130bni Teymiye de \u0130bni Sebe fitnesini \u015eia sapk\u0131nl\u0131\u011f\u0131n\u0131n ba\u015flang\u0131c\u0131 saymaktad\u0131r.[2]<\/b><\/span><\/b><\/p>\n

Sahabenin Azalmas\u0131 ve Zenginli\u011fin Artmas\u0131 Sonucu Fitnelerin Az\u0131tmas\u0131!<\/span><\/b><\/p>\n

Hz. Osman on iki y\u0131l halifelik yapm\u0131\u015f, ilk alt\u0131 y\u0131l\u0131nda insanlar\u0131n ona y\u00f6nelik olumsuz tavr\u0131 s\u00f6z konusu olmam\u0131\u015ft\u0131. Aksine daha yumu\u015fak huylulu\u011fu ve s\u00fcrekli insanlarla ileti\u015fim halinde olmas\u0131 sebebiyle Kurey\u015f\u2019liler onu Hz. \u00d6mer\u2019den \u00e7ok seviyorlard\u0131. Hicri Otuz ve Otuz be\u015f y\u0131llar\u0131 aras\u0131nda, Hz. Osman\u2019\u0131n halifeli\u011finin ikinci a\u015famas\u0131nda O\u2019nun \u00f6ld\u00fcr\u00fclmesiyle sonu\u00e7lanan bir\u00e7ok olumsuz olay ortaya \u00e7\u0131km\u0131\u015f ve tarih\u00e7iler bu olaylara \u201cfitne\u201d ad\u0131n\u0131 takm\u0131\u015flad\u0131r.[3]<\/span><\/p>\n

Hz. Ebu Bekir ve Hz. \u00d6mer iktidar\u0131nda ve Hz. Osman\u2019\u0131n halifeli\u011finin ilk yar\u0131s\u0131nda \u0130slam toplumunun \u00fcst\u00fcn nitelikleri \u015funlard\u0131:<\/span><\/b><\/span><\/p>\n

1- Tam manas\u0131yla bir \u0130slam toplumu vard\u0131. \u0130nsanlar\u0131n Allah ve ahiret inan\u00e7lar\u0131 son derece sa\u011flamd\u0131. Tam bir ciddiyet ve g\u00f6n\u00fclden ba\u011fl\u0131l\u0131kla Allah (c.c.)\u2019\u0131n emirleri uygulanmaktayd\u0131. K\u00f6t\u00fcl\u00fcklerin en az g\u00f6r\u00fcld\u00fc\u011f\u00fc toplumdu. Din, hayat\u0131n kendisiydi, insanlar\u0131n ruhlar\u0131na i\u015flemi\u015fti. Zaman zaman hat\u0131rlad\u0131klar\u0131 bir b\u00fct\u00fcnl\u00fck de\u011fildi. Yaln\u0131zca ibadetleri yerine getirme d\u00fc\u015f\u00fcncesi ta\u015f\u0131m\u0131yorlar, dini do\u011fru bi\u00e7imde, hakk\u0131yla ya\u015famay\u0131 hedefliyorlard\u0131. Ahlak, d\u00fc\u015f\u00fcnce, \u00f6nemli olan\u0131n belirlenmesi, de\u011ferlinin tespiti, sosyal ili\u015fkiler, aile ba\u011flar\u0131, kom\u015fularla m\u00fcnasebetler, al\u0131\u015f veri\u015f, r\u0131zk i\u00e7in \u00e7al\u0131\u015fma, emanete riayet, kefalet, iyili\u011fi emredip k\u00f6t\u00fcl\u00fc\u011f\u00fc yasaklama ve idarecilerin uygulamalar\u0131na boyun e\u011fme konular\u0131nda dinin talepleri do\u011frultusunda hareket ediyorlard\u0131. \u0130slam toplumu i\u00e7inde m\u00fcnaf\u0131klar da vard\u0131. Onlar, M\u00fcsl\u00fcman gibi g\u00f6r\u00fcn\u00fcp, d\u00fc\u015fman\u0131n menfaati i\u00e7in \u00e7al\u0131\u015f\u0131yorlard\u0131. Toplumda zay\u0131f inan\u00e7l\u0131, yava\u015f davranan, hainlik yapan vs. \u00e7ok farkl\u0131 nitelikte insanlar vard\u0131. Fakat bunlar\u0131n toplumda kayda de\u011fer bir a\u011f\u0131rl\u0131\u011f\u0131 ve toplumun gidi\u015fat\u0131n\u0131 de\u011fi\u015ftirecek imk\u00e2nlar\u0131 olmam\u0131\u015ft\u0131.<\/span><\/b><\/p>\n

2- \u201c\u00dcmmet\u201d kavram\u0131 tam olarak bu toplumda manas\u0131n\u0131 bulmaktayd\u0131. \u00dcmmet dil, vatan ve menfaat birli\u011fine dayanmazd\u0131, bu cahiliye d\u00f6neminin anlay\u0131\u015f\u0131yd\u0131. <\/span><\/p>\n

3- O toplum, ahlak odakl\u0131yd\u0131 ve Kur\u2019an ahlak\u0131na ve dinin emirlerine dayanmaktayd\u0131. Bu ahlak yaln\u0131zca iki cins aras\u0131ndaki ili\u015fkileri d\u00fczenlemiyordu. \u0130slam ahlak\u0131, siyaseti, ekonomiyi, toplumu, d\u00fc\u015f\u00fcnceyi ve ifadeyi kapsayan geni\u015f bir yelpazeye dayanmaktayd\u0131. <\/span><\/p>\n

4- O toplum, ciddi ve ger\u00e7ek\u00e7i bir yap\u0131dayd\u0131. \u0130nsanlar i\u015fleriyle me\u015fgul oluyorlard\u0131. Ciddiyet, herhangi bir zorunluluktan kaynaklanm\u0131yordu. Fakat M\u00fcsl\u00fcmanlarda i\u015flerini \u00f6nemseyen, aktif olmaya, \u00e7al\u0131\u015fmaya, \u00fcretmeye y\u00f6nelten bir ruh vard\u0131. <\/span><\/p>\n

5- O toplum cihad i\u00e7in haz\u0131r bekleyen ordu gibi insanlardan olu\u015fmaktayd\u0131. Onlar\u0131n hayatlar\u0131nda Allah yolunda cihad\u0131n yeri ve \u00f6nemi esast\u0131. <\/span><\/b><\/p>\n

6- Asr\u0131 Saadet ve sonras\u0131 toplum ibadet eden insanlardan olu\u015fmaktayd\u0131. \u0130badet ruhu, yaln\u0131zca farzlarda de\u011fil, b\u00fct\u00fcn tasarruflarda ortaya \u00e7\u0131kmaktayd\u0131. Allah r\u0131zas\u0131 i\u00e7in nafile ibadetler yap\u0131ld\u0131\u011f\u0131 gibi, her i\u015fe ibadet bilinciyle sar\u0131lmaktayd\u0131. Bunlar, Hz. Ebu Bekir ve Hz. \u00d6mer d\u00f6neminde \u0130slam toplumunun temel \u00f6zellikleriydi. Belirtilen \u00f6zellikler Hz. Peygamber d\u00f6nemine yakla\u015ft\u0131k\u00e7a g\u00fc\u00e7lenmekte, ondan uzakla\u015ft\u0131k\u00e7a zay\u0131flamaktayd\u0131. <\/span><\/p>\n

Ba\u015f g\u00f6steren fitne ve fesad\u0131n en \u00f6nemli sebepleri ise \u015funlard\u0131:<\/span><\/b><\/p>\n

1- Artan Bolluk, Rahatl\u0131k ve Bunun Toplumsal Tahribat\u0131<\/span><\/b><\/p>\n

Hz. Peygamber kendisine yard\u0131m eden sahabenin fakirlik ve mahrumiyete kar\u015f\u0131 onlara sab\u0131r tavsiye ediyor ve onlara fakirli\u011fin fazla devam etmeyece\u011fini, d\u00fcnya hazinelerinin ve hay\u0131rlar\u0131n kap\u0131lar\u0131n\u0131n kendilerine a\u00e7\u0131laca\u011f\u0131n\u0131 haber veriyordu. Resul\u00fclah (s.a.v.) d\u00fcnyal\u0131kla me\u015fgul olup Salih ameli ve Allah yolunda cihad\u0131 b\u0131rakan ki\u015fiyi uyarmaktayd\u0131. Hz. \u00d6mer bu uyar\u0131y\u0131 \u00e7ok iyi bir \u015fekilde anlam\u0131\u015ft\u0131. Bundan dolay\u0131 M\u00fcsl\u00fcmanlar\u0131 mal sahibi olma fitnesinden ve d\u00fcnyal\u0131k s\u00fcslerden korumak, Hz. \u00d6mer\u2019in dikkatle uygulad\u0131\u011f\u0131 bir esast\u0131. Yeni fethedilen b\u00f6lgelerde valilerin veya M\u00fcsl\u00fcman halk\u0131n hakl\u0131 bir gerek\u00e7e yokken mali durumlar\u0131 gere\u011finden fazla iyile\u015ftirmeleri yasaklanm\u0131\u015ft\u0131. Sahabenin \u00f6nde gelenleri, Ensar ve Muhacir de bu yasa\u011fa kat\u0131lm\u0131\u015ft\u0131.<\/span><\/b><\/p>\n

Hz. Osman d\u00f6neminde ise do\u011fuda ve bat\u0131da fetihler geni\u015fleyerek devam ediyordu. Ganimetler neticesinde beyt\u00fclmal dolup ta\u015fm\u0131\u015ft\u0131. \u0130nsanlar\u0131n elleri ve evleri de dolmu\u015ftu.[4]<\/b> Bu zenginlik toplumsal de\u011fi\u015fmelere sebep olmu\u015ftur. Bolluk ve rahatl\u0131k artm\u0131\u015f, insanlar d\u00fcnyal\u0131k i\u015flere y\u00f6nelmeye ba\u015flam\u0131\u015flard\u0131. M\u00fcsl\u00fcmanlar zenginlik yar\u0131\u015f\u0131na girmi\u015fler. \u00d6zellikle imanlar\u0131 g\u00f6n\u00fcllerini ayd\u0131nlatmam\u0131\u015f olanlar, takva s\u00fcs\u00fcyle s\u00fcslenmemi\u015f olan \u00e7\u00f6l Araplar\u0131, sonradan \u0130slam\u2019a girmi\u015f ancak d\u00fcnyal\u0131k pe\u015fine ko\u015fmaktan kendisini alamam\u0131\u015f ki\u015filer zenginlik yar\u0131\u015f\u0131na kap\u0131lm\u0131\u015ft\u0131. Hz. Osman bu durumu g\u00f6rd\u00fc ve halka g\u00f6nderdi\u011fi mektuplarda bu gidi\u015fat\u0131n tehlikeli sonu\u00e7lar\u0131na i\u015faret ederek \u015f\u00f6yle dedi: \u00dc\u00e7 \u00f6zelli\u011fin ortaya \u00e7\u0131kmas\u0131ndan sonra \u00fcmmetin bidatlere d\u00fc\u015fmesi ka\u00e7\u0131n\u0131lmazd\u0131r. Bunlar: Zenginli\u011fin artmas\u0131, evlatlar\u0131n \u00e7o\u011falmas\u0131, bedevilerin ve Arap olmayanlar\u0131n Kur\u2019an okumalar\u0131 ve ayetleri yanl\u0131\u015f ve alakas\u0131z yorumlamalar\u0131d\u0131r.[5]<\/b> Hatta baz\u0131 insanlar sarho\u015f edici maddeler kullanmaya ba\u015flam\u0131\u015flard\u0131. Hz. Osman bu durumu da g\u00f6zetlemek \u00fczere \u015fik\u00e2yet edilen b\u00f6lgelere g\u00f6revliler yollam\u0131\u015f, yap\u0131lan tespitler do\u011frultusunda, sarho\u015f edici madde kullananlar cezaland\u0131r\u0131lm\u0131\u015ft\u0131. Hz. Osman bu t\u00fcr \u015ferlere kar\u015f\u0131 gerekeni hemen yapmaktayd\u0131. Bask\u0131yla insanlar\u0131 s\u0131k\u0131\u015ft\u0131ranlar\u0131, silah\u0131n\u0131 yanl\u0131\u015f maksatlar i\u00e7in kullananlar\u0131, Medine\u2019den \u00e7\u0131karmaktayd\u0131. Bu durum, Medine\u2019den s\u00fcr\u00fclenlerin kabilelerinde rahats\u0131zl\u0131k olu\u015fturmu\u015ftu.[6]<\/b> Hz. Osman\u2019\u0131n israf eden, ahlaki bozulmaya y\u00f6nelik davran\u0131\u015flar sergileyen zengin aile \u00e7ocuklar\u0131n\u0131 cezaland\u0131rmas\u0131 devlet ba\u015fkanl\u0131\u011f\u0131 yetkisine ba\u011fl\u0131 tazir cezas\u0131 niteli\u011fi ta\u015f\u0131maktayd\u0131. Ancak kendilerine ceza uygulananlar Hz. Osman\u2019a kar\u015f\u0131 olumsuz tav\u0131r alm\u0131\u015flard\u0131. <\/span><\/b><\/p>\n

2- Hz. Osman D\u00f6nemindeki Sosyal De\u011fi\u015fimin Tabiat\u0131<\/span><\/b><\/p>\n

\u00c7ok derinden ve sessizce devam eden olumsuz sosyal de\u011fi\u015fiklikler Hz. Osman d\u00f6neminin ikinci yar\u0131s\u0131nda ortaya \u00e7\u0131km\u0131\u015ft\u0131 ve zirvelere ula\u015fan de\u011fi\u015fim \u00e7\u0131\u011fl\u0131klar\u0131, Hz. Osman\u2019\u0131n \u015fehit edilmesine kadar uzanm\u0131\u015ft\u0131.[7] \u00c7\u00fcnk\u00fc \u0130slam devleti geni\u015flemeyle birlikte fethedilen b\u00f6lgelerdeki \u0131rklar\u0131n, renklerin, dillerin, k\u00fclt\u00fcrlerin, adetlerin, d\u00fczenlerin, d\u00fc\u015f\u00fcncelerin, edebiyat\u0131n, sanat\u0131n ve di\u011fer b\u00fct\u00fcn alanlar\u0131n miras\u00e7\u0131s\u0131 olmu\u015f b\u00f6ylece kimi yerlerde uyumsuz yap\u0131lanmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131. Toplumsal de\u011fi\u015fimden en \u00e7ok etkilenen \u015fehirler, \u015eam, M\u0131s\u0131r, Basra, K\u00fbfe, Mekke ve Medine\u2019ydi. B\u00fcy\u00fck \u015fehirler, fetihler i\u00e7in b\u00fcy\u00fck ordular g\u00f6nderiyor ve d\u00f6n\u00fc\u015fte de ordular\u0131 kar\u015f\u0131l\u0131yordu. Sava\u015flar sonucunda bu b\u00f6lgelerdeki yerli halk\u0131n say\u0131s\u0131 \u00f6l\u00fcmlerle azalm\u0131\u015f, bunlar\u0131n yerine fethedilen b\u00f6lgelerden gelen \u0130ranl\u0131, Rum, K\u0131bt\u00ee, K\u00fcrt, Berber\u00ee ve T\u00fcrklerle yabanc\u0131 say\u0131s\u0131 artm\u0131\u015ft\u0131. Sonradan gelenlerin \u00e7o\u011fu \u0130ranl\u0131 veya Yahudi ya da H\u0131ristiyan Araplardan olu\u015fmaktayd\u0131. Genellikle bu durumdaki insanlar sahabeden de de\u011fillerdi, dolay\u0131s\u0131yla Hz. Peygamber\u2019in dizinin dibinde yeterince e\u011fitim almam\u0131\u015flard\u0131. Sahabe ya fetihlerle me\u015fguld\u00fc ya da ileriki d\u00f6nemler d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, \u00e7o\u011fu Rabbine kavu\u015fmu\u015ftu. Sahabe d\u00f6nemindeki toplumsal doku, sonraki d\u00f6nemlerde de\u011fi\u015fikli\u011fe u\u011fram\u0131\u015ft\u0131. Toplumda fethedilen b\u00f6lge halklar\u0131, bedeviler, dinden d\u00f6n\u00fcp tekrar \u0130slam\u2019a girenler, Yahudiler ve H\u0131ristiyanlar vard\u0131. <\/span><\/p>\n

Toplumsal Dokuda De\u011fi\u015fikli\u011fe Neden Olan Unsurlar \u015eunlard\u0131:<\/span><\/b><\/p>\n

1- Toplum farkl\u0131 gruplardan olu\u015fmaktayd\u0131. Sah\u00e2be ve t\u00e2bi\u00een toplumun temel unsurlar\u0131yd\u0131. Ancak gerek fetihler sebebiyle \u015fehit olduklar\u0131 i\u00e7in, gerekse fetihlerden sonra ba\u015fka \u015fehirlere da\u011f\u0131ld\u0131klar\u0131 i\u00e7in olduk\u00e7a azalm\u0131\u015flard\u0131. Kalan az say\u0131daki Sahabi de K\u00fbfe, Basra, \u015eam ve M\u0131s\u0131r gibi yeni fethedilen b\u00f6lgelere g\u00f6nderiliyordu. Kimisi Arap yar\u0131m adas\u0131nda \u00e7\u0131k\u0131yor ve sonra geri getiriliyordu.[8]<\/span><\/p>\n

2- Fethedilen b\u00f6lgelerin sakinlerine oranla, oraya fetihten sonra gelip yerle\u015fenlerin say\u0131lar\u0131 olduk\u00e7a azd\u0131. Sahabi ve tabiin b\u00f6lgeyi idare edip, i\u015flerin y\u00fcr\u00fcy\u00fc\u015f\u00fcne, ahlaki, fikr\u00ee ve edeb\u00ee gidi\u015fata y\u00f6n verseler de say\u0131 olarak az\u0131nl\u0131kta kalmaktayd\u0131. Bazen, bu b\u00f6lgedeki insanlar ba\u015fka b\u00f6lgelere kayd\u0131r\u0131lmaktayd\u0131. \u0130slam\u2019a yeni girmi\u015f ve hen\u00fcz \u00f6z\u00fcmsememi\u015f baz\u0131 ki\u015filer, valilerin emri gere\u011fi ticari, ilmi veya idari maksatlarla b\u00fcy\u00fck \u0130slam \u015fehirlerine veya ba\u015fkente yollanmaktayd\u0131. E\u011fer gittikleri b\u00f6lgelerde fesat \u00e7\u0131karm\u0131yorlarsa, bu t\u00fcr \u015fehirleraras\u0131nda intikalleri yasaklayan bir kanun bulunmamaktayd\u0131.[9] Bu gibi fethedilen b\u00f6lgelerden b\u00fcy\u00fck \u0130slam \u015fehirlerine gelenler, fitnenin en h\u0131zl\u0131 kaynaklar\u0131yd\u0131. \u00c7\u00fcnk\u00fc bunlar\u0131n \u00e7o\u011fu fetihler s\u0131ras\u0131nda ma\u011flup olmu\u015f, akrabalar\u0131 \u00f6ld\u00fcr\u00fclm\u00fc\u015f kimselerdi ve intikam i\u00e7in f\u0131rsat kollamaktayd\u0131. Bir\u00e7ok sebeple fitnenin h\u0131zla yay\u0131lmas\u0131 i\u00e7in faaliyet ba\u015flatm\u0131\u015flard\u0131. Bu sebeplerden baz\u0131lar\u0131n\u0131 \u015f\u00f6yle s\u0131ralayabiliriz.<\/span><\/p>\n

. <\/span><\/b>Cahil olmalar\u0131 ve k\u0131sa s\u00fcre \u00f6nce zenginlik ve izzet i\u00e7inde olduklar\u0131n\u0131 ancak ellerinde ne varsa hepsinin al\u0131nd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeleri.<\/span><\/p>\n

. <\/span><\/b>Yabanc\u0131 olmalar\u0131ndan ya da ba\u015fka sebeplerden dolay\u0131 dini yeterince idrak edememeleri.<\/span><\/p>\n

. <\/span><\/b>Irk\u00e7\u0131l\u0131k yapmalar\u0131 ve Araplar\u0131 k\u00f6t\u00fc g\u00f6rmeleri.<\/span><\/p>\n

. <\/span><\/b>Baz\u0131lar\u0131 k\u0131l\u0131\u00e7tan ve cizyeden korktuklar\u0131 i\u00e7in \u0130slam\u2019a girmi\u015flerdi. Ancak \u0130slam toplumunda \u015fer i\u00e7in \u00e7al\u0131\u015f\u0131p, M\u00fcsl\u00fcmanlara tuzak kurmaya \u00e7al\u0131\u015f\u0131yorlar ve her t\u00fcrl\u00fc fitne hareketinin ba\u015f\u0131n\u0131 \u00e7ekiyorlard\u0131.<\/span><\/p>\n

. <\/span><\/b>Heva ve heveslerinin ard\u0131na d\u00fc\u015fm\u00fc\u015flerdi. Bu sebeple de fitne ortam\u0131 olu\u015fturmaya \u00e7al\u0131\u015f\u0131yorlard\u0131.<\/span><\/p>\n

3- Toplum i\u00e7indeki bedevi Araplar iyice \u015f\u0131marm\u0131\u015ft\u0131. Onlar\u0131n i\u00e7inde takva sahibi M\u00fcsl\u00fcmanlar oldu\u011fu gibi, k\u00e2firler ve m\u00fcnaf\u0131klar da vard\u0131. Ve bunlar Kur\u2019an\u2019\u0131 keyfi yorumlamaya ba\u015flam\u0131\u015ft\u0131.<\/span><\/b><\/p>\n

4- \u0130slam toplumunun yap\u0131s\u0131nda yer alan di\u011fer bir unsur da \u0130slam\u2019dan d\u00f6n\u00fcp daha sonra zorunluluk gere\u011fi tekrar \u0130slam\u2019a giren insanlard\u0131. Onlar\u0131n M\u00fcsl\u00fcmanl\u0131k s\u00fcreleri olduk\u00e7a k\u0131sayd\u0131. Tabi\u00ee ki onlardan kimisi nefsini ar\u0131nd\u0131rm\u0131\u015f ve ger\u00e7ekten M\u00fcsl\u00fcman olmaya karar vermi\u015f durumdayd\u0131. Ancak \u00e7o\u011fu iman\u0131n tad\u0131n\u0131 alamam\u0131\u015f insanlardan olu\u015fmaktayd\u0131. Fitne havas\u0131n\u0131n olu\u015fmas\u0131nda dinden d\u00f6nenlerin rol\u00fc a\u00e7\u0131kt\u0131. Hz. Ebubekir ve Hz. \u00d6mer d\u00f6nemlerinde de m\u00fcrtetler vard\u0131. Ancak Hz. Osman\u2019\u0131n m\u00fcrtetlere y\u00f6nelik siyaseti \u00f6nceki iki halifeden farkl\u0131yd\u0131. Hz. Ebubekir valilerine g\u00f6nderdi\u011fi talimatlarda cihat s\u0131ras\u0131nda m\u00fcrtetlerden yard\u0131m al\u0131nmamas\u0131n\u0131 yazm\u0131\u015ft\u0131. Hz. \u00d6mer d\u00f6neminde bu siyasete bir miktar hafifleme ba\u015flam\u0131\u015f, \u00e7\u00fcnk\u00fc dinden \u00e7\u0131k\u0131p tekrar \u0130slam\u2019a girenler, Irak ve \u015eam\u2019\u0131n fethine kat\u0131lm\u0131\u015flard\u0131.[10]<\/b> Hz. Osman\u2019\u0131n dinden d\u00f6n\u00fcp sonradan tekrar M\u00fcsl\u00fcman olanlara \u00f6nemli g\u00f6revler vermesi ise K\u00fbfe\u2019de halk\u0131n de\u011fi\u015fmesine yol a\u00e7m\u0131\u015ft\u0131 ve kendi ba\u015f\u0131na bela olmu\u015flard\u0131.<\/span><\/b><\/p>\n

5- \u00c7o\u011funlu\u011fu Arap yar\u0131madas\u0131ndan \u00e7\u0131kar\u0131lm\u0131\u015f olan Yahudi ve H\u0131ristiyanlar K\u00fbfe ve Basra gibi b\u00fcy\u00fck \u015fehirlere ta\u015f\u0131nm\u0131\u015flard\u0131. Fetihler s\u0131ras\u0131nda \u00f6zellikle Yahudiler, al\u0131\u015f\u0131lm\u0131\u015f oldu\u011fu \u00fczere ara\u00e7 ve y\u00f6ntemlerle mali bask\u0131 yap\u0131yorlar ve her t\u00fcrl\u00fc entrikaya ba\u015fvuruyorlard\u0131.[11]<\/span><\/p>\n

K\u00fclt\u00fcrel Dokudaki Yeni Olu\u015fumlar ve Yozla\u015fmalar<\/span><\/b><\/p>\n

B\u00fct\u00fcn bunlar\u0131n \u00f6tesinde, bunlardan daha \u00f6nemli ve tehlikeli bir alan vard\u0131r ki; o da k\u00fclt\u00fcrel kayna\u015fmad\u0131r. Farkl\u0131 k\u00fclt\u00fcrler, fikirler, d\u00fczenler ve gelenekler h\u0131zla \u0130slam toplumuna bula\u015fm\u0131\u015f, b\u00f6ylece b\u00fcy\u00fck bir k\u00fclt\u00fcrel yozla\u015fma ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Fethedilen b\u00f6lgelerde her ne kadar M\u00fcsl\u00fcmanlar bulunsalar da di\u011fer gruplar \u00e7o\u011funlu\u011fu olu\u015fturmaktayd\u0131. M\u00fcsl\u00fcmanlar di\u011fer gruplar\u0131n i\u00e7erisinde ya\u015f\u0131yor, onlar\u0131n k\u0131zlar\u0131yla evleniyor, dillerini konu\u015fuyor, giysilerini kullan\u0131yor ve adetlerini \u00f6\u011freniyorlard\u0131. Fethedilen b\u00f6lgelerdeki insanlar yeterince e\u011fitim alamam\u0131\u015f, Ensar ve Muhacirlerin sahip oldu\u011fu ruhu kavrayamam\u0131\u015flard\u0131. Yeni fethedilen \u00fclkelerdeki insanlar\u0131n e\u011fitimi g\u00f6revini \u00fcstlenen Ensar ve Muhacir, insanlar\u0131n M\u00fcsl\u00fcman olmadan \u00f6nceki d\u00fc\u015f\u00fcncelerini ve adetlerini tamamen hayatlar\u0131ndan s\u00f6k\u00fcp atamad\u0131klar\u0131n\u0131 dikkate almaktayd\u0131. \u0130slam\u2019\u0131 \u00f6\u011fretmekle g\u00f6revli olanlar, \u00f6ylesine b\u00fcy\u00fck k\u00fclt\u00fcr dalgalar\u0131yla kar\u015f\u0131 kar\u015f\u0131yayd\u0131lar ki; bunlarla ba\u015f etmeleri imk\u00e2ns\u0131zd\u0131. \u00dcstelik e\u011fitim faaliyetini s\u00fcrd\u00fcrecek olan sahabenin \u00e7o\u011funlu\u011fu sava\u015f meydanlar\u0131nda \u015fehit olmu\u015flard\u0131. Kalan az say\u0131daki sahabenin etraf\u0131nda da sadece ilim sevdal\u0131s\u0131 insanlar kalm\u0131\u015ft\u0131. Tabi\u00eenin de \u00e7o\u011fu samimi insanlardan olu\u015fmaktayd\u0131, ancak onlar da sava\u015f meydanlar\u0131ndayd\u0131 ve cihat edip can veriyorlard\u0131.[12]<\/b> \u0130slam\u2019\u0131n derinlemesine \u00f6\u011fretilmesi i\u00e7in yeterli zaman daralm\u0131\u015ft\u0131. Bu ve benzeri sebeplerle \u0130slam devletinden istikrar sa\u011flanamam\u0131\u015ft\u0131 ve bu durum Hz. Osman d\u00f6neminde a\u00e7\u0131k\u00e7a g\u00f6r\u00fclebilir durumdayd\u0131<\/span><\/b>.[13]<\/span><\/p>\n

Yeni Bir Neslin Ortaya \u00c7\u0131kmas\u0131.<\/span><\/b><\/p>\n

\u0130slam toplumundaki en b\u00fcy\u00fck de\u011fi\u015fme, yeni bir neslin ortaya \u00e7\u0131kmas\u0131yd\u0131. Bu nesil toplumda \u00f6nemli bir yer tutmaya ba\u015flad\u0131. Bunlar sahabe neslinden farkl\u0131 ve d\u00fcnyaya merakl\u0131 bir nesil olu\u015fturmaktayd\u0131. Onlar sahabe asr\u0131nda ya\u015famam\u0131\u015flar ve onlar gibi olgunla\u015fmam\u0131\u015flard\u0131. \u0130slam devletinin y\u00fck\u00fcn\u00fc omuzlar\u0131nda ta\u015f\u0131yan ilk nesle g\u00f6re bu yeni nesil olduk\u00e7a zay\u0131f ve sorumsuz davranmaktayd\u0131.[14]<\/b> Yeni nesil kendinden \u00f6nceki Sahabenin sevin\u00e7le kar\u015f\u0131lad\u0131\u011f\u0131, raz\u0131 oldu\u011fu \u015feyleri kabul etmiyor, refah ve rahatl\u0131k pe\u015finde ko\u015fuyorlard\u0131. Yeni neslin adetleri, sahabenin adetlerinden \u00e7ok farkl\u0131yd\u0131. Yeni bir yakla\u015f\u0131m ve yeni bir hayat anlay\u0131\u015f\u0131 olu\u015fturmu\u015flard\u0131. Art\u0131k ilk halifeler d\u00f6neminde \u00fcst\u00fcn tutulan de\u011ferler ve hedefler hafife al\u0131nmaktayd\u0131. Yeni nesil, sahabenin d\u00fc\u015f\u00fcnce bi\u00e7imini ve yakla\u015f\u0131mlar\u0131n\u0131 anlayam\u0131yor, hikmetleri kavrayam\u0131yordu. Bu sebeple, yeni nesilden baz\u0131lar\u0131 yanl\u0131\u015f anlay\u0131\u015flara sap\u0131yor ve fitne hareketlerine kat\u0131l\u0131yorlard\u0131. <\/span><\/b><\/p>\n

Toplumun, Yalan Haberleri Kabule Haz\u0131r Hale Gelmi\u015f Olmas\u0131<\/span><\/b><\/p>\n

Bu s\u00fcre\u00e7te toplumda \u0130slam\u2019\u0131n \u00f6z\u00fcyle uyumsuz bir yap\u0131lanma ba\u015flam\u0131\u015ft\u0131. B\u00f6yle olunca toplum kar\u0131\u015f\u0131kl\u0131k ve s\u0131k\u0131nt\u0131lar i\u00e7in m\u00fcsait bir ortam halini alm\u0131\u015ft\u0131. Toplum yap\u0131s\u0131, yalan haberleri, as\u0131ls\u0131z s\u00f6zleri ve \u015fayialar\u0131 kabul edecek bir konuma ta\u015f\u0131nm\u0131\u015ft\u0131.[15] Hz. Osman ve Hz. Ali d\u00f6nemlerinde iyilikle k\u00f6t\u00fcl\u00fc\u011f\u00fc birbirine kar\u0131\u015ft\u0131ran insanlar \u00e7o\u011falm\u0131\u015ft\u0131. Bunlar\u0131n bir k\u0131sm\u0131 \u015fehvetlerine ve d\u00fcnya nimetlerine tak\u0131lm\u0131\u015f, dinlerine ve imanlar\u0131na \u015f\u00fcphe katm\u0131\u015flard\u0131. Ba\u015fta baz\u0131 vilayetlerde g\u00f6r\u00fclen bu durum ileriki d\u00f6nemlerde yayg\u0131nla\u015fm\u0131\u015ft\u0131. Takvas\u0131zl\u0131k, itaatsizlik, heveslere uyma ve g\u00fcnahlara saplanma gibi sebeplerle fitneler ortaya \u00e7\u0131km\u0131\u015ft\u0131. Her grup sadece kendilerinin iyili\u011fi emredip k\u00f6t\u00fcl\u00fc\u011f\u00fc yasaklad\u0131klar\u0131na, hak ve adalet \u00fczere olduklar\u0131na inanmaktayd\u0131. Bu da zanna ve heveslere uymakt\u0131r. Taraflar\u0131n birisinin hakka daha yak\u0131n olmas\u0131n\u0131n bu durumda \u00e7ok fazla \u00f6nemi kalmam\u0131\u015ft\u0131. Hz. Ali ile halktan bir ki\u015finin \u015fu diyalo\u011fu meseleyi a\u00e7\u0131k bi\u00e7imde ortaya koymaktayd\u0131. Adam \u201c\u0130nsanlar Hz. Ebubekir ve Hz. \u00d6mer \u00fczerinde ayr\u0131l\u0131\u011fa d\u00fc\u015fmedikleri halde neden sende ayr\u0131l\u0131\u011fa d\u00fc\u015f\u00fcyorlar\u201d<\/i> deyince. Hz. Ali \u201cOnlar benim gibi insanlar\u0131n halifeleriydi. Ben ise senin gibi insanlar\u0131n halifesiyim de ondan\u201d <\/i>cevab\u0131n\u0131 verip susturmaktayd\u0131.[16]<\/span><\/p>\n

Hz. Osman\u2019\u0131n Hz. \u00d6mer\u2019den Sonra Halife Olmas\u0131<\/span><\/b><\/p>\n

Hz. Osman ve Hz. \u00d6mer\u2019in tabiatlar\u0131 birbirinden olduk\u00e7a farkl\u0131yd\u0131. Buna ba\u011fl\u0131 olarak, idare bi\u00e7imleri ve halka yakla\u015f\u0131mlar\u0131 da ayn\u0131 olmam\u0131\u015ft\u0131. Hz. \u00d6mer hem kendisini hem de g\u00f6revlendirdi\u011fi ki\u015filer i\u00e7in son derece sert ve otoriter bir tav\u0131r sergilerken, Hz. Osman olduk\u00e7a yumu\u015fak ve m\u00fcsamahak\u00e2rd\u0131.[17]<\/b> Hz. \u00d6mer\u2019in sertli\u011fi kar\u015f\u0131s\u0131nda Hz. Osman\u2019\u0131n yumu\u015fak davranmas\u0131 ilk a\u015famada insanlar\u0131 memnun ettiyse de bu yumu\u015fakl\u0131k hilafetinin son d\u00f6nemlerinde kendi ba\u015f\u0131na bela olacakt\u0131.<\/span><\/b><\/p>\n

Sahabenin \u00d6nde Gelenlerinin Medine\u2019den \u00c7\u0131kmalar\u0131<\/span><\/b><\/p>\n

Hz. \u00d6mer sahabenin \u00f6nde gelenlerine Medine d\u0131\u015f\u0131na \u00e7\u0131kma izni vermiyordu. \u00c7\u00fcnk\u00fc, sahabenin yeni fethedilen b\u00f6lgelere da\u011f\u0131lmas\u0131ndan ve b\u00f6yle Kur\u2019an\u2019\u0131 ve Resul\u00fcllah\u2019\u0131 anlayan ve aktaran kayna\u011f\u0131n kurumas\u0131ndan korkuyordu. Medine\u2019de kalmas\u0131 emredilen Ensar\u2019dan bir sahabe gelip, Medine d\u0131\u015f\u0131na \u00e7\u0131kmak i\u00e7in izin isteyince, Hz. \u00d6mer \u015fu cevab\u0131 veriyordu: Hz. Peygamber d\u00f6neminde kat\u0131ld\u0131\u011f\u0131nda cihatlarla b\u00fcy\u00fck sevaplar kazand\u0131n. Bug\u00fcn, ganimet elde etmektense yak\u0131n\u0131m\u0131zda bulunman senin i\u00e7in daha hay\u0131rl\u0131d\u0131r<\/i><\/b>.[18] Fakat Hz. Osman sahabenin Medine\u2019den \u00e7\u0131kmalar\u0131na m\u00fcsaade etmi\u015f, onlara yumu\u015fak davranm\u0131\u015ft\u0131. \u015ea\u2019bi \u015f\u00f6yle aktarm\u0131\u015ft\u0131: Hz. Osman halife oldu\u011funda Medine\u2019deki sahabeye oradan \u00e7\u0131kmas\u0131na engel olmam\u0131\u015f, Sahabenin her birisi farkl\u0131 vilayetlere da\u011f\u0131lm\u0131\u015ft\u0131. Bundan dolay\u0131 Sahabe aras\u0131nda, Hz. Osman Hz. \u00d6mer\u2019den \u00e7ok sevilip say\u0131lm\u0131\u015ft\u0131.[19] Bunun sonucu olarak baz\u0131 sahabeler gittikleri yerlerde d\u00fcnyal\u0131k i\u015flere bula\u015fm\u0131\u015f insanlar da onlar\u0131n etraf\u0131nda toplanm\u0131\u015ft\u0131.[20]<\/span><\/p>\n

Cahiliye Irk\u00e7\u0131l\u0131\u011f\u0131n\u0131n K\u0131z\u0131\u015fmas\u0131<\/span><\/b><\/p>\n

\u0130bn Haldun \u015f\u00f6yle diyordu: Fetihler tamamlan\u0131p, yeterince mal topland\u0131ktan sonra Araplar K\u00fbfe, Basra, \u015eam ve M\u0131s\u0131r gibi \u015fehirlere yo\u011funla\u015fm\u0131\u015ft\u0131. Bu \u015fehirlerde sahabeye, Hicazl\u0131lara ve Kurey\u015flilere \u00f6zel bir ilgi vard\u0131. Ancak Bekr bin V\u00e2il, Abdulkays, S\u00e2irrab\u00eea, Ezd, K\u00fcnde, Temim ve Kud\u00e2a kabilelerin mensuplar\u0131 bu kadar ilgi g\u00f6rm\u00fcyorlard\u0131. Oysa bu kabileler fetihlerde ba\u015far\u0131lar kazand\u0131klar\u0131n\u0131 ve \u00f6n plana \u00e7\u0131kt\u0131klar\u0131n\u0131 san\u0131p hasetli\u011fe ba\u015flam\u0131\u015flard\u0131. Bundan dolay\u0131 sahabe kadar de\u011fer g\u00f6rmeleri ve haklar\u0131n\u0131n kendilerine verilmesi gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcyorlar ve fitne ate\u015fini k\u00f6r\u00fckl\u00fcyorlard\u0131. <\/span><\/p>\n

Fetihlerin Durmas\u0131<\/span><\/b><\/p>\n

Hz. Osman d\u00f6neminin sonlar\u0131na do\u011fru, gerek do\u011fal sebeplerle, gerekse insan unsuruna ba\u011fl\u0131 sebeplerle fetihler hem Kafkasya\u2019da ve di\u011fer taraflarda duraksam\u0131\u015ft\u0131. B\u00f6yle olunca, ganimet ak\u0131\u015f\u0131 da azalm\u0131\u015ft\u0131. Bedeviler, \u00f6nceki ganimetlerin ne oldu\u011funu soru\u015fturmaya ba\u015flam\u0131\u015f, kendilerinin de haklar\u0131n\u0131n bulundu\u011fu fethedilmi\u015f araziler nereye gitmi\u015f, kime verilmi\u015f? diye sormaktayd\u0131.[21]<\/b> Hz. Osman aleyhinde as\u0131ls\u0131z haberler h\u0131zla yay\u0131lmaya \u00e7al\u0131\u015f\u0131lmaktayd\u0131. \u0130nsanlar, halifeyi, vak\u0131f arazilerini kendi arzular\u0131na g\u00f6re kullanmakla, fethedilen arazileri diledi\u011fine aktarmakla su\u00e7lamaktayd\u0131. Bunun Bedeviler \u00fczerinde olumsuz etkileri vard\u0131. Bedevilerin d\u00fczenli i\u015fleri yoktu, b\u00fct\u00fcn vakitleri bo\u015ftu. G\u00fcnlerinin bir k\u0131sm\u0131n\u0131 uyku ve yemekle, di\u011fer k\u0131sm\u0131n\u0131 da Hz. Osman\u2019\u0131n tasarruflar\u0131n\u0131 konu\u015fmakla ge\u00e7iriyorlard\u0131. Bu konu\u015fmalar\u0131 k\u0131z\u0131\u015ft\u0131ranlar da \u0130bn Sebe taraftarlar\u0131yd\u0131. Abdullah bin \u00c2mir bu durumu haber ald\u0131 ve halifeyi uyard\u0131. Hz. Osman valilere b\u00f6yle gruplar\u0131 susturmak ve fesat \u00e7\u0131karmalar\u0131na engel olmak \u00fczere talimatlar yollam\u0131\u015ft\u0131.[22]<\/b><\/span><\/b><\/p>\n

Yanl\u0131\u015f Takva Anlay\u0131\u015f\u0131\u00a0\u00a0 <\/span><\/b><\/p>\n

\u0130slam\u2019da takva esast\u0131r hatta, k\u00f6t\u00fc olmad\u0131\u011f\u0131 halde, k\u00f6t\u00fcl\u00fc\u011fe g\u00f6t\u00fcrmesinden korkulan \u015feylerden bile uzak durmakt\u0131r. Yani harama g\u00f6t\u00fcr\u00fcr endi\u015fesiyle baz\u0131 helallerden uzakla\u015fmakt\u0131r. As\u0131l itibariyle takva, Allah i\u00e7in haramlardan ve haks\u0131zl\u0131klardan sak\u0131nmakt\u0131r. Bir ki\u015fi takval\u0131 olmaya y\u00f6nelik davran\u0131\u015flar\u0131 ile olgunla\u015facakt\u0131r.<\/span><\/b><\/p>\n

Ancak tehlikeli ve bidat cinsinden baz\u0131 takva saplant\u0131lar\u0131 \u015funlard\u0131r. <\/span><\/b>Cahilin takvas\u0131:<\/span><\/b> Bunun \u00f6zelli\u011fi, cahil ki\u015finin takva ad\u0131na mubah bir fiili haram veya farz saymas\u0131d\u0131r. Fitnecilerin i\u00e7ine d\u00fc\u015ft\u00fckleri tehlikeli takva anlay\u0131\u015f\u0131d\u0131r.[23]<\/b> \u0130slam d\u00fc\u015fmanlar\u0131, M\u00fcsl\u00fcmanlara bu yandan yakla\u015farak, onlar\u0131 kand\u0131rmaya u\u011fra\u015fm\u0131\u015f ve ba\u015farm\u0131\u015flard\u0131r. Bu alanda \u00e7\u0131kan k\u00fc\u00e7\u00fck k\u0131v\u0131lc\u0131mlar alevlensin diye \u00fcfleyip durmu\u015flard\u0131r. Hz. Osman\u2019\u0131n yapt\u0131\u011f\u0131 mubah i\u015fleri veya M\u00fcsl\u00fcmanlar\u0131n maslahatlar\u0131na y\u00f6nelik uygulamalar\u0131 bile dinden \u00e7\u0131kma sebebi olarak sunmu\u015flar, onu Hz. Peygamber\u2019in s\u00fcnnetini ve sistemini de\u011fi\u015ftirmekle su\u00e7lam\u0131\u015flard\u0131r. Bu meseleleri cahillerin g\u00f6zlerinde b\u00fcy\u00fclt\u00fcp azd\u0131rm\u0131\u015flard\u0131r. O kadar ileri gitmi\u015fler ki; bu yorumlara dayanarak halifenin \u00f6ld\u00fcr\u00fclmesini dahi mubah sayanlar \u00e7\u0131km\u0131\u015f ve g\u00fcn\u00fcm\u00fcze kadar devam eden b\u00fcy\u00fck bir fitnenin kap\u0131s\u0131n\u0131 a\u00e7m\u0131\u015flard\u0131r. G\u00fcn\u00fcm\u00fczde de bu cahil takvas\u0131n\u0131 savunan, dinin h\u00fck\u00fcmlerini istedikleri gibi, adetleri ve geleneklerine g\u00f6re uygulayan bir\u00e7ok insana rastlanmaktad\u0131r.[24]<\/b><\/span><\/b><\/p>\n

\u0130nsanlar\u0131n H\u0131rslar\u0131 ve D\u00fcnya Arzular\u0131<\/span><\/b><\/p>\n

Sahabeden sonraki ikinci nesilden kendisini idarecili\u011fe uygun g\u00f6ren bir\u00e7ok ki\u015fi vard\u0131. Bunlar, \u00f6nlerindeki yolun kapal\u0131 oldu\u011funu g\u00f6r\u00fcyorlard\u0131. B\u00f6yle ki\u015filer, ama\u00e7lar\u0131na ula\u015fmak i\u00e7in \u00f6nlerine \u00e7\u0131kan hi\u00e7bir f\u0131rsat\u0131 ka\u00e7\u0131rm\u0131yorlard\u0131. Hedefe ula\u015fmak i\u00e7in nas\u0131l de\u011fi\u015fiklikler yapmak gerekiyorsa, bu konuda hi\u00e7bir f\u0131rsat\u0131 ka\u00e7\u0131rm\u0131yorlard\u0131.<\/span><\/b><\/p>\n

Nefretle Dolu ve Siyaset-Riyaset Tutkulu \u0130nsanlar\u0131n Entrikalar\u0131<\/span><\/b><\/span><\/p>\n

\u0130slam\u2019a girmi\u015f zeki m\u00fcnaf\u0131klar vard\u0131. Bunlar \u0130slam toplumunda g\u00f6rd\u00fckleri zay\u0131f noktalar\u0131 tespit ediyorlard\u0131. Bulduklar\u0131 zay\u0131f noktalar \u00fczerinde fitne \u00e7\u0131kar\u0131yorlar, toplumun huzurunu bozmaya y\u00f6nelik \u00e7al\u0131\u015fmalar s\u00fcrd\u00fcr\u00fcyorlard\u0131. Kendilerini dikkatle dinleyecek ve onlar\u0131n yolunda ilerleyecek insanlar bulmakta hi\u00e7 zorlanm\u0131yorlard\u0131. Bunun toplum i\u00e7inde bir\u00e7ok sonucu ortaya \u00e7\u0131km\u0131\u015ft\u0131.[25]<\/b> Daha \u00f6nce \u0130slam toplumu i\u00e7inde Yahudilerin, H\u0131ristiyanlar\u0131n ve \u0130ranl\u0131lar\u0131n oldu\u011fu anlat\u0131lm\u0131\u015ft\u0131. Belirtilen bu gruplar, \u0130slam\u2019a, \u0130slam devletine ve M\u00fcsl\u00fcmanlara y\u00f6nelik \u00f6fkeleri ve kinleriyle tan\u0131nmaktayd\u0131lar. Rezalet onlar\u0131n meziyeti olmu\u015ftu.[26]<\/b> Anar\u015fi ve karga\u015fa onlar\u0131n hayat tarz\u0131yd\u0131. Kendilerinde asalet ve fazilet nam\u0131na hi\u00e7bir \u015fey bulunmamaktayd\u0131.[27]<\/b> Onlar art\u0131k \u015feytan\u0131n aleti olmu\u015flard\u0131.[28]<\/b> Kitaplarda entrikac\u0131lar\u0131n ba\u015f\u0131 olarak Yahudi Abdullah bin Sebe anlat\u0131lmaktad\u0131r. Daha sonra g\u00f6r\u00fcn\u00fc\u015fte M\u00fcsl\u00fcman olmu\u015f, ancak y\u0131k\u0131c\u0131 \u00e7al\u0131\u015fmalar\u0131na ara vermeden devam etmi\u015f, \u0130slam vilayetlerini s\u0131ras\u0131yla gezmi\u015f ve \u015fer odaklar\u0131 olu\u015fturmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r<\/span><\/b>.[29] <\/span><\/p>\n

Hz. Osman\u2019a Kar\u015f\u0131 \u0130syan \u0130\u00e7in \u015eeytani Planlar\u0131n Yap\u0131lmas\u0131 ve Yeterli Tedbirlerin Al\u0131nmamas\u0131<\/span><\/b><\/p>\n

Toplumda sonradan ortaya \u00e7\u0131kan unsurlara ba\u011fl\u0131 olarak, insanlar as\u0131ls\u0131z s\u00f6zleri ve yalan haberleri kabul edecek k\u0131vama yakla\u015fm\u0131\u015ft\u0131. B\u00f6lge \u015fartlar\u0131 ve toplum yap\u0131s\u0131 da baz\u0131 \u00e7atlamalara m\u00fcsait bir hal alm\u0131\u015ft\u0131. Fitneciler valileri ve halifeyi \u201ciyili\u011fi emretme ve k\u00f6t\u00fcl\u00fc\u011f\u00fc yasaklama\u201d bahanesiyle nefretle k\u0131nama ve halk\u0131 k\u0131\u015fk\u0131rtma noktas\u0131nda g\u00f6r\u00fc\u015f birli\u011fine varm\u0131\u015flard\u0131. Ancak bu \u015fekilde insanlar\u0131 kendi saflar\u0131na \u00e7ekebilecek ve \u0130slam ordusunun komutan\u0131, M\u00fcsl\u00fcmanlar\u0131n halifesi Hz. Osman\u2019\u0131n otoritesini sarsacaklard\u0131. Halife Hz. Osman\u2019a y\u00f6nelik ele\u015ftirileri be\u015f grupta toplayabiliriz:<\/span><\/p>\n

1- Halife olmadan \u00f6nceki \u015fahsi konumu: Baz\u0131 sava\u015flarda ve olaylarda bulunmamas\u0131.<\/span><\/p>\n

2- Mali siyasetindeki icraatlar\u0131: Atiye ve meralar gibi.<\/span><\/p>\n

3- \u0130dari siyasetindeki i\u00e7tihatlar\u0131: Akrabalar\u0131n\u0131 vali olarak g\u00f6revlendirmesi ve tayin metodu.<\/span><\/p>\n

4- \u00dcmmetin maslahat\u0131 i\u00e7in yapt\u0131\u011f\u0131 i\u00e7tihatlar\u0131n kendi aleyhinde kullan\u0131lmas\u0131: Mina\u2019da namaz\u0131n k\u0131salt\u0131lmadan d\u00f6rt rek\u00e2t k\u0131l\u0131nmas\u0131, Kur\u2019an\u2019\u0131n \u00e7o\u011falt\u0131lmas\u0131, M\u00fcsl\u00fcmanlara dar gelmesi sebebiyle Mescid-i Nebi\u2019nin y\u0131k\u0131l\u0131p geni\u015fletilerek yeniden yap\u0131lmas\u0131 gibi.<\/span><\/p>\n

5- Hz. Osman\u2019\u0131n baz\u0131 sahabeye kar\u015f\u0131 kat\u0131 ve k\u0131r\u0131c\u0131 davran\u0131\u015flar\u0131; Ammar, Eb\u00fb Zer ve \u0130bn Mes\u2019\u00fbd gibi.<\/span><\/p>\n

\u0130bn Teymiye, Hz. Osman\u2019\u0131n da masum olmad\u0131\u011f\u0131n\u0131 belirterek \u015fu kanaatini a\u00e7\u0131klamaktad\u0131r: \u0130nanmam\u0131z gereken, Hz. Peygamber\u2019den sonra kimsenin g\u00fcnahs\u0131z ve hatalardan korunmu\u015f olmad\u0131\u011f\u0131d\u0131r. Hz. Muhammed\u2019in (SAV) d\u0131\u015f\u0131nda kalan di\u011fer insanlar ve halifeler de hata yapabilir ve g\u00fcnah i\u015fleyebilir konumdad\u0131r. T\u00f6vbe eder, Allah\u2019tan ba\u011f\u0131\u015flanma dilerlerse, i\u015fledikleri sevaplarla, g\u00fcnahlar\u0131 \u00f6rt\u00fclecek ve ba\u015flar\u0131na gelen baz\u0131 musibetler g\u00fcnahlar\u0131n\u0131n kefareti olacakt\u0131r. Hz. Osman\u2019\u0131n yanl\u0131\u015flar\u0131 olarak rivayet edilenlerin tamam\u0131 hata ve g\u00fcnah olsa dahi, kendisi bir\u00e7ok y\u00f6nden ba\u011f\u0131\u015flanma sebepleri ta\u015f\u0131maktad\u0131r. O, ilk M\u00fcsl\u00fcmanlar aras\u0131ndad\u0131r, sa\u011flam bir inanca sahiptir, Allah yolunda cihat etmi\u015f, Allah\u2019a ve el\u00e7isine itaat etmi\u015f se\u00e7kin bir zatt\u0131r. B\u00fct\u00fcn bunlar, onun ba\u011f\u0131\u015flanmas\u0131 ve sayg\u0131 duyulmas\u0131 i\u00e7in yeterli say\u0131lmal\u0131d\u0131r. Hz. Peygamber kendisine ba\u015f\u0131na gelecek fitneleri haber vermi\u015f ve gelen musibetlere sabretmesi sebebiyle cennetlik olaca\u011f\u0131n\u0131 m\u00fcjdelemi\u015f m\u00fcbarek ve muhterem bir insand\u0131r<\/span><\/b>.[30]<\/span><\/p>\n

\u0130nsanlar\u0131n Nefsani Duygular\u0131n\u0131 Heyecanland\u0131ran Ara\u00e7 ve Y\u00f6ntemlerin Kullan\u0131lmas\u0131<\/span><\/b><\/p>\n

Uydurma iftiralar\u0131n etrafta yay\u0131lmas\u0131 bu y\u00f6ntemlerden en \u00f6nemli olan\u0131yd\u0131. Ortaya at\u0131lan iftiralar ve yalan haberler hemen duyuluyor ve insanlarda \u015f\u00fcpheler olu\u015fuyor, insanlar\u0131n \u00f6n\u00fcnde, halife hakk\u0131nda m\u00fcnazaralar ve tart\u0131\u015fmalar yap\u0131l\u0131yordu. Tart\u0131\u015fmalar, m\u00fcnazaralar, yalanlar\u0131n toplum i\u00e7inde yay\u0131lmas\u0131, fitnecilerin di\u011fer y\u00f6ntemleriydi. \u0130nsanlar\u0131n \u00f6n\u00fcnde valileri ve halifeyi ele\u015ftiriyorlard\u0131. Sahte yaz\u0131lar d\u00fczenleyerek insanlar\u0131 kand\u0131rmaya \u00e7al\u0131\u015f\u0131yorlard\u0131. Sahabenin dilini kullanarak hayal \u00fcr\u00fcn\u00fc s\u00f6zler ortaya at\u0131yorlard\u0131. Yalan iddialar ortaya at\u0131p bunlar\u0131, Hz. Ai\u015fe, Hz. Ali, Talha (r.a.) veya Z\u00fcbeyr (r.a.) s\u00f6yl\u00fcyormu\u015f gibi sunarak insanlar\u0131 kand\u0131r\u0131yorlard\u0131. Yalanlar\u0131ndan birisi de Hz. Ali\u2019nin Hz. Peygamber\u2019in vasisi oldu\u011fu ve asl\u0131nda onun halife olmas\u0131 gerekti\u011fi y\u00f6n\u00fcndeki s\u00f6zleriydi. K\u00fbfe, Basra ve M\u0131s\u0131r\u2019da ayr\u0131l\u0131k\u00e7\u0131 gruplar olu\u015fturuyorlard\u0131. Medineliler gelen grubun, sahabenin davetiyle geldi\u011fini, b\u00f6lgelerindeki durumlar\u0131 arz edeceklerini zannediyorlar, gelenlerin Hz. Osman\u2019\u0131 \u00f6ld\u00fcrme niyeti ta\u015f\u0131d\u0131klar\u0131n\u0131 bilmiyorlard\u0131.[31]<\/b><\/span><\/b><\/p>\n

Fitne arac\u0131 olarak bir\u00e7ok y\u00f6ntem kullanan k\u00f6t\u00fc niyetliler, \u0130slam\u2019\u0131n \u015fiarlar\u0131n\u0131 kullanmaktan da geri durmuyorlard\u0131. \u201cTekbir\u201d birinci ara\u00e7lar\u0131yd\u0131. Allah i\u00e7in zalimlere kar\u015f\u0131 m\u00fccadele ettiklerini iddia ediyorlard\u0131. Buna g\u00f6re yapt\u0131klar\u0131 i\u015f \u201ciyili\u011fi emredip, k\u00f6t\u00fcl\u00fc\u011f\u00fc yasaklamakt\u0131\u201d Valilerin g\u00f6revden al\u0131nmalar\u0131n\u0131 ve yeni valilerin atanmalar\u0131n\u0131 istiyorlard\u0131. Bu istekler, Hz. Osman\u2019\u0131n g\u00f6revini b\u0131rakmas\u0131 y\u00f6n\u00fcndeki taleplere kadar uzanm\u0131\u015ft\u0131. Daha da ileri giderek, Hz. Osman\u2019\u0131 \u00f6ld\u00fcrmeye kalk\u0131\u015fm\u0131\u015f, Hz. Ali ve o\u011fullar\u0131, Hz. Hasan ve H\u00fcseyin Efendilerimiz d\u0131\u015f\u0131nda kendisine samimiyet ve cesaretle sahip \u00e7\u0131kan kalmam\u0131\u015ft\u0131. Fitneciler, \u00f6zellikle b\u00fcy\u00fck \u0130slam vilayetlerinden halifeye yard\u0131m i\u00e7in askerlerin geldi\u011fi haberlerini duyunca iyice azg\u0131nla\u015f\u0131p Hz. Osman\u2019\u0131 \u015fehit etme \u015fenaatini h\u0131zland\u0131rm\u0131\u015flard\u0131.[32]<\/b> <\/span><\/b><\/p>\n

Fitne Olaylar\u0131nda Yahudi K\u00f6kenli \u0130bni Sebe\u2019nin K\u0131\u015fk\u0131rtmalar\u0131<\/span><\/b><\/span><\/p>\n

Sa\u011flam tarih\u00e7iler Sebeiyye\u2019nin hayalden ibaret olmay\u0131p, ger\u00e7ekten ya\u015fam\u0131\u015f bir fitne oda\u011f\u0131 oldu\u011funu belgelerle yazm\u0131\u015flard\u0131r. Ancak Bat\u0131l\u0131 oryantalistler, baz\u0131 Arap yeni yetmeler ve \u015eiilerin \u00e7o\u011funa g\u00f6re Abdullah bin Sebe ger\u00e7ekte hi\u00e7 ya\u015famam\u0131\u015f olan hayal \u00fcr\u00fcn\u00fc bir \u015fah\u0131st\u0131r. Oysa bu s\u00f6zler ancak gaflet ve cehalet eseri safsatalard\u0131r. \u00c7\u00fcnk\u00fc Abdullah bin Sebe\u2019nin hayat hik\u00e2yesi tarih kitaplar\u0131nda ayr\u0131nt\u0131lar\u0131yla anlat\u0131lm\u0131\u015f, raviler onun yapt\u0131klar\u0131n\u0131 sonraki nesillere aktarm\u0131\u015flard\u0131r. Abdullah bin Sebe hem Hz. Osman suikast\u0131n\u0131n, hem Hz. Ali\u2019ye kar\u015f\u0131 as\u0131ls\u0131z iddialar\u0131n kayna\u011f\u0131d\u0131r, hem de \u015eii inanc\u0131n\u0131 kendi Yahudi \u00f6\u011fretilerinden esinlenip ortaya atm\u0131\u015ft\u0131r.[33]<\/b><\/span><\/b><\/p>\n

\u00a0<\/p>\n

\n

[1]<\/a> Bak. Tahkik\u00fc Mevaki Fis<\/span>s<\/span>ahabe C.1- Sh. 290<\/span><\/p>\n

[2]<\/a>Bak: Mecmuul Fetava C.28 Sh:493<\/span><\/p>\n

[3]<\/a>\u0130bn Sa\u2019d, Tabakat, c.1, s. 39-47<\/span><\/p>\n

[4]<\/a>A.g.e.<\/span><\/p>\n

[5]<\/a>T\u00e2r\u00eehu\u2019t-Taber\u00ee, c. V, s.245<\/span><\/p>\n

[6]<\/a>A.g.e. c. V, s.416<\/span><\/p>\n

[7]<\/a>El-devlet\u00fbl-Emeviyye m\u00fcfter\u00e2 aleyh\u00e2, s.166<\/span><\/p>\n

[8]<\/a>A.g.e.<\/span><\/p>\n

[9]<\/a>A.g.e.<\/span><\/p>\n

[10]<\/a>Abdullah bin Sebe ve eseruh\u00fb f\u00ee ahd\u00e2si\u2019l-fitne, s.156<\/span><\/p>\n

[11]<\/a>Dir\u00e2s\u00e2t f\u00ee ahdi\u2019n-n\u00fcb\u00fcvve ve\u2019l-hilafeti\u2019r-r\u00e2\u015fide, s.381<\/span><\/p>\n

[12]<\/a>E\u015f-\u015e\u00fcc\u00e2\u2019, el-Yemen fi sadri\u2019l-\u0130sl\u00e2m, s. 334<\/span><\/p>\n

[13]<\/a>Tahk\u00eek-u mev\u00e2k\u0131f\u00ee\u2019s-sahabe fi\u2019l-fitne, c. 1, s. 359<\/span><\/p>\n

[14]<\/a>Y\u00fbsuf el-A\u015f, ed-Devlet\u00fc\u2019l-Emeviyye, s. 132<\/span><\/p>\n

[15]<\/a>Dir\u00e2s\u00e2t f\u00ee ahdi\u2019n-n\u00fcb\u00fcvve ve\u2019l-hil\u00e2feti\u2019r-r\u00e2\u015fide, s. 382<\/span><\/p>\n

[16]<\/a>Et_temh\u00eed ve\u2019l-bey\u00e2n, c.64<\/span><\/p>\n

[17]<\/a>T\u00e2rihu\u2019t-Taberi, c. V, s. 418<\/span><\/p>\n

[18]<\/a>T\u00e2rihu\u2019t-Taberi, c. V, s. 414<\/span><\/p>\n

[19]<\/a>A.g.e.<\/span><\/p>\n

[20]<\/a>A.g.e.<\/span><\/p>\n

[21]<\/a>Tahk\u00eek-u mev\u00e2k\u0131f\u00ee\u2019s-sahabe fi\u2019l-fitne, c. 1, s. 344<\/span><\/p>\n

[22]<\/a>T\u00e2rihu\u2019t-Taberi, c. II, s. 340<\/span><\/p>\n

[23]<\/a>el-Es\u00e2s fi\u2019s-s\u00fcnne, c. IV, s. 1676<\/span><\/p>\n

[24]<\/a>Ehd\u00e2s ve eh\u00e2d\u00ees-\u00fc fitneti\u2019l-herc, s.517<\/span><\/p>\n

[25]<\/a>A.g.e.<\/span><\/p>\n

[26]<\/a>\u015eezer\u00e2t\u00fc\u2019z-zeheb, c. I, s. 40<\/span><\/p>\n

[27]<\/a>\u015eerh-u Sah\u00eeh-i M\u00fcslim, 15, 148, 149<\/span><\/p>\n

[28]<\/a>T\u00e2rihu\u2019t-Taberi, c. V, s. 327<\/span><\/p>\n

[29]<\/a>Dir\u00e2s\u00e2t f\u00ee ahdi\u2019n-n\u00fcb\u00fcvveti ve\u2019l-hil\u00e2feti\u2019r-r\u00e2\u015fide, s. 394<\/span><\/p>\n

[30]<\/a>M\u00fcslim, Fez\u00e2il\u00fc\u2019s-saha\u00e2be, 1867, 1869<\/span><\/p>\n

[31]<\/a>Dir\u00e2s\u00e2t f\u00ee ahdi\u2019n-n\u00fcb\u00fcvveti ve\u2019l-hil\u00e2feti\u2019r-r\u00e2\u015fide, s. 401<\/span><\/p>\n

[32]<\/a>A.g.e.<\/span><\/p>\n

[33]<\/a>Bak. Prof. Ali Muhammed Sallabi Sirett\u00fcn Nebi, 5.cild<\/span><\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00c7ok de\u011ferli ve dini gayretli karde\u015fim Hac\u0131 Ramazan Y\u0131ld\u0131r\u0131m; \u201cPE\u015eAVER GECELER\u0130- \u015eiilik-S\u00fcnnilik \u00dczerine M\u00fcnazara\u201d isimli, saf \u0130slam inanc\u0131n\u0131 ve sa\u011flam Ehli S\u00fcnnet itikad\u0131n\u0131 bozmak ama\u00e7l\u0131 haz\u0131rlanan, s\u00f6zde delilleri yalan ve uydurma kaynaklara dayand\u0131r\u0131lan sa\u00e7ma sapan iddialarla dolu bir kitab\u0131 bize ula\u015ft\u0131rd\u0131. (Kevser yay\u0131nlar\u0131, 1.Bask\u0131. \u0130stanbul 2004) Hem \u201cSeyyid Muhammed Musevi\u201d diye tan\u0131t\u0131lan kitab\u0131n yazar\u0131n\u0131n, hem […]<\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[168],"tags":[],"class_list":["post-3048","post","type-post","status-publish","format-standard","hentry","category-kasim-2014"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/3048","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=3048"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/3048\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=3048"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=3048"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=3048"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}