{"id":7244,"date":"2016-04-08T11:30:38","date_gmt":"2016-04-08T17:30:38","guid":{"rendered":"http:\/\/19.org\/tr\/?p=7244"},"modified":"2016-04-08T12:04:41","modified_gmt":"2016-04-08T18:04:41","slug":"ayse","status":"publish","type":"post","link":"https:\/\/19.org\/tr\/ayse\/","title":{"rendered":"Ay\u015fe’nin Ya\u015f\u0131"},"content":{"rendered":"

Bu sitede yay\u0131nlanan Sahih Hadis nas\u0131l Uydurulur?<\/a><\/strong> ba\u015fl\u0131kl\u0131 k\u0131sa makaleyi okuduysan\u0131z Muhammed peygamberden sonra farkl\u0131 dinlerden, me\u015freplerden ve siyasi gruplardan binlerce m\u00fcnaf\u0131\u011f\u0131n\u00a0Hadis yoluyla kendi heveslerini, dinlerini, sultanlar\u0131n\u0131, ruhbanlar\u0131n\u0131, davran\u0131\u015f ve karakterlerini peygamber ad\u0131na islam diye sunmaya \u00e7al\u0131\u015ft\u0131 ve nitekim y\u00fczy\u0131llar sonra bunda ba\u015far\u0131l\u0131 oldular. Ta\u015fla \u00f6ld\u00fcrme cezas\u0131ndan kad\u0131nlar\u0131 diri diri bir torbaya g\u00f6mmeye, k\u00f6lecilikten pedofiliye kadar m\u00fc\u015friklerin bir\u00e7ok uygulamas\u0131 b\u00f6ylece S\u00fcnni ve \u015eii dinleri yoluyla hadisler ve mezhepler\u00a0yoluyla\u00a0m\u00fcsl\u00fcman (bar\u0131\u015f\u00e7\u0131) toplum i\u00e7inde\u00a0hortlat\u0131ld\u0131. Cinsi sap\u0131klar peygambere hadisler ve s\u00fcnnetler iftira ederek hastal\u0131klar\u0131n\u0131\u00a0hakl\u0131 g\u00f6stermeye ve hatta sevap yapmaya \u00e7al\u0131\u015ft\u0131lar ve maalesef bunu ba\u015fard\u0131lar. A\u015fa\u011f\u0131daki makale peygamber d\u00fc\u015fmanlar\u0131n\u0131n uydurdu\u011fu ve kulland\u0131\u011f\u0131 rivayetlerin kritik incelemesinden ibarettir. Oradaki \u00e7eli\u015fkileri if\u015fa ederek Ay\u015fe’nin ya\u015f\u0131yla ilgili iddialar\u0131n palavradan ibaret oldu\u011funu ispat ediyor. \u015eahsen, Ay\u015fe’nin 30 ya\u015f\u0131ndan b\u00fcy\u00fck oldu\u011funa inan\u0131yorum.<\/p>\n

Oxford \u00dcniversitesinde d\u00fczenledi\u011fimiz Critical Thinkers for Islamic Reform<\/strong> konferans\u0131nda \u00a0yap\u0131lan konu\u015fmalardan biri. Ayn\u0131 adla yay\u0131nlad\u0131\u011f\u0131m\u0131z \u00a0ve edit\u00f6rl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131m\u00a0\u0130ngilizce kitab\u0131n M\u00fcsl\u00fcman Reformcular<\/strong> ba\u015fl\u0131\u011f\u0131yla Ozan Yay\u0131nc\u0131l\u0131k taraf\u0131ndan yay\u0131mlanan T\u00fcrk\u00e7e \u00e7evirisinden:<\/p>\n

Ay\u015fe Evlendi\u011finde
\nYedi Ya\u015f\u0131nda m\u0131yd\u0131?<\/em><\/h1>\n

T.O. Shanavas<\/em><\/strong><\/p>\n

\"2010-06-11

Edip Yuksel and TO Shanavas at Critical Thinkers for Islamic Reform Conference, Oxford University, 11 June 2010<\/p><\/div>\n

\n

M.Dr. T.O. Shanavas;<\/em><\/strong> Michigan as\u0131ll\u0131 bir doktordur. Evrim ve onun \u0130slam\u00ee tarihteki k\u00f6kleri hakk\u0131ndaki Kuran g\u00f6r\u00fc\u015flerini tart\u0131\u015fan Yarad\u0131l\u0131\u015f ve Evrim<\/em> kitab\u0131n\u0131n yazar\u0131d\u0131r.<\/p>\n

H\u0131ristiyan bir arkada\u015f\u0131m bir keresinde, \u201cYedi ya\u015f\u0131ndaki k\u0131z\u0131n\u0131 elli ya\u015f\u0131nda bir adamla evlendirir misin?\u201d diye sormu\u015ftu. Ben sessiz kal\u0131nca, \u201c\u015eayet kendi k\u0131z\u0131n\u0131n b\u00f6yle bir evlilik yapmas\u0131na izin vermiyorsan, yedi ya\u015f\u0131ndaki zavall\u0131 Ay\u015fe\u2019nin peygamberinle evlili\u011fini nas\u0131l uygun bulabiliyorsun?\u201d diyerek s\u00f6zlerine devam etmi\u015fti. Ona, \u201c\u015eu an i\u00e7in sana verecek cevab\u0131m yok\u201d yan\u0131t\u0131n\u0131 vermi\u015ftim. Arkada\u015f\u0131m iman\u0131mda bir yara a\u00e7\u0131p g\u00fcl\u00fcmseyerek yan\u0131mdan ayr\u0131lm\u0131\u015ft\u0131.<\/p>\n

\u00c7o\u011fu M\u00fcsl\u00fcman bu soruya o tarihlerde b\u00f6yle evliliklerin kabul g\u00f6rd\u00fc\u011f\u00fcn\u00fc, aksi olsayd\u0131 insanlar\u0131n Ay\u015fe\u2019nin Peygamber\u2019le evlili\u011fine kar\u015f\u0131 \u00e7\u0131kacaklar\u0131 cevab\u0131n\u0131 verecektir<\/p>\n

Bu a\u00e7\u0131klama ona inanacak kadar saf olanlar i\u00e7in yeterli olabilirdi ama benim i\u00e7in yeterli de\u011fildi.<\/p>\n

Peygamberimiz \u00f6rnek bir \u015fahsiyetti. T\u00fcm davran\u0131\u015flar\u0131 bizim onlar\u0131 \u00f6rnek alaca\u011f\u0131m\u0131z \u015fekilde faziletliydi. Bununla birlikte Toledo \u0130slam Merkezi\u2019ndeki ben dahil \u00e7o\u011fu ki\u015fi, yedi ya\u015f\u0131ndaki k\u0131zlar\u0131n\u0131n elli ya\u015f\u0131nda bir adamla evlendirilmesine kar\u015f\u0131yd\u0131. E\u011fer bir ana-baba b\u00f6yle bir evlili\u011fe izin verirse, hepsi olmasa bile \u00e7o\u011fu insan k\u0131z\u0131n babas\u0131n\u0131 ve ya\u015fl\u0131 damad\u0131 hor g\u00f6receklerdi.<\/p>\n

1923\u2019te M\u0131s\u0131r\u2019da n\u00fcfus kay\u0131t memurlar\u0131 on alt\u0131 ya\u015f\u0131ndan k\u00fc\u00e7\u00fck gelinlerin ve on sekiz ya\u015f\u0131ndan k\u00fc\u00e7\u00fck damatlar\u0131n evliliklerini kayda ge\u00e7irmeyeceklerini a\u00e7\u0131klad\u0131lar. Sekiz y\u0131l sonra da Hukuk Kurulu ve \u015eeriat Mahkemeleri bu ya\u015f s\u0131n\u0131rlar\u0131n\u0131n alt\u0131ndaki evlilik davalar\u0131na bakmayaca\u011f\u0131n\u0131 a\u00e7\u0131klayarak bu d\u00fczenlemeyi peki\u015ftirdi. (Women in Muslim Family Law, John Esposito, 1982). <\/em>Bu g\u00f6steriyor ki M\u00fcsl\u00fcman \u00e7o\u011funlu\u011fa sahip M\u0131s\u0131r gibi bir \u00fclkede bile \u00e7ocuk evlilikleri kabul edilmiyor.<\/p>\n

B\u00fct\u00fcn bunlar peygamberime olan b\u00fcy\u00fck sayg\u0131dan ba\u015fka somut bir delilim olmasa bile beni yedi ya\u015f\u0131ndaki Ay\u015fe\u2019nin elli ya\u015f\u0131ndaki Peygamber\u2019le evlili\u011fine dair anlat\u0131lanlar\u0131n bir s\u00f6ylence oldu\u011funa inand\u0131rd\u0131. Sonunda do\u011fruyu bulmak i\u00e7in yapt\u0131\u011f\u0131m ara\u015ft\u0131rma bu sezgimin hakl\u0131l\u0131\u011f\u0131n\u0131 kan\u0131tlad\u0131. Benim peygamberim bir centilmendi ve yedi yahut dokuz ya\u015flar\u0131ndaki masum bir k\u0131zla evlenmedi. Hadis literat\u00fcr\u00fcnde Ay\u015fe\u2019nin ya\u015f\u0131 yanl\u0131\u015f yans\u0131t\u0131lm\u0131\u015ft\u0131. Dahas\u0131 bu olay\u0131 anlatan hikayeler olduk\u00e7a g\u00fcvenilmezdiler. Ay\u015fe\u2019nin Peygamber\u2019le evlendi\u011fi andaki ya\u015f\u0131yla ilgili baz\u0131 hadisler de tart\u0131\u015fmaya a\u00e7\u0131kt\u0131.<\/p>\n

Peygamberimi masum k\u00fc\u00e7\u00fck bir k\u0131z\u0131 a\u011f\u0131na d\u00fc\u015f\u00fcrmeye \u00e7al\u0131\u015fan sorumsuz ya\u015fl\u0131 bir adam olarak g\u00f6steren Hisham ibn Urwah<\/strong>\u2019\u0131n bu kurgusal hik\u00e2yesine kar\u015f\u0131 a\u015fa\u011f\u0131daki delilleri sunuyorum.<\/p>\n

DEL\u0130L 1: Kayna\u011f\u0131n G\u00fcvenilirli\u011fi<\/strong><\/p>\n

Hadis kitaplar\u0131ndaki hik\u00e2yelerin \u00e7o\u011fu sadece, babas\u0131n\u0131n yetkisi alt\u0131nda bilgi veren Hisham ibn Urwah taraf\u0131ndan anlat\u0131l\u0131yor. Her \u015feyden \u00f6nce mant\u0131k olarak birden fazla, en az iki ya da \u00fc\u00e7 ki\u015fi taraf\u0131ndan anlat\u0131lmal\u0131yd\u0131lar. Hisham ibn Urwah\u2019\u0131n hayat\u0131n\u0131n ilk yetmi\u015f bir y\u0131l\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 Medine \u015fehrinden \u00e7ok sayg\u0131 duyulan Malik ibn Anas dahil hi\u00e7bir \u00f6\u011frencisinin bu olay\u0131 anlatmam\u0131\u015f olmas\u0131 tuhaft\u0131r. Bu hikayeyi anlatanlar Hisham\u2019\u0131n hayat\u0131n\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 Medine\u2019de ge\u00e7irdikten sonra yerle\u015fti\u011fi Irak orijinli insanlard\u0131r.<\/p>\n

Peygamber\u2019in geleneklerini aktaran anlat\u0131c\u0131lar\u0131n hayatlar\u0131 ve g\u00fcvenirlikleriyle ilgili en iyi kaynak olarak bilinen Tehzip\u2019l-Tehzip kitab\u0131nda Yakup ibn Shaibah\u2019\u0131n, \u201cHisham olduk\u00e7a g\u00fcvenilir bir ki\u015fidir ve Irak\u2019a yerle\u015ftikten sonra anlatt\u0131klar\u0131 hari\u00e7 onun hikayeleri kabul edilebilir.<\/strong>\u201d dedi\u011fi yaz\u0131l\u0131d\u0131r. (Tehzip\u2019bu\u2019l-tehzi\u2019b, Ibn Hajar Al-\u2018asqalani, Dar Ihya al-Islami, 15. yy, cilt 11 sayfa 50).<\/em><\/p>\n

Peygamber\u2019le ilgili bilgi verenlerin hayat\u0131n\u0131 anlatan ba\u015fka bir kitap olan Mizanu\u2019l-ai\u2019tidal isimli kitapta da, ya\u015fland\u0131\u011f\u0131nda Hisham\u2019\u0131n haf\u0131zas\u0131n\u0131n olduk\u00e7a k\u00f6t\u00fc bir duruma geldi\u011fi bildirilmektedir. (Mizanu\u2019l-ai\u2019tidal, Al-Zahbi, Al-Maktabatu\u2019l-athriyyah, Sheikhupura, Pakistan, cilt 4 sayfa 301)<\/em><\/p>\n

SONU\u00c7:<\/strong> Bu bilgiler \u0131\u015f\u0131\u011f\u0131nda, Hisham\u2019\u0131n haf\u0131zas\u0131 zay\u0131ft\u0131 ve Irak\u2019ta iken s\u00f6yledikleri g\u00fcvenilmezdi. Bu y\u00fczden, Ay\u015fe\u2019nin evlili\u011fi ve ya\u015f\u0131yla ilgili s\u00f6yledikleri g\u00fcvenilmezdir.<\/p>\n

KRONOLOJ\u0130: \u0130slam tarihindeki \u015fu tarihleri de d\u00fc\u015f\u00fcnmeliyiz<\/p>\n

610 \u00f6ncesi: Cahiliye<\/p>\n

610: \u0130lk vahiy<\/p>\n

610: Ebu Bekir \u0130slam\u2019\u0131 kabul ediyor.<\/p>\n

613: Muhammed peygamber a\u00e7\u0131k olarak tebli\u011fe ba\u015fl\u0131yor<\/p>\n

615: Abyssinia\u2019ya g\u00f6\u00e7<\/p>\n

616:\u00d6mer bin al Khattab M\u00fcsl\u00fcman oluyor<\/p>\n

620:Ay\u015fe\u2019nin Peygamber\u2019le evlendi\u011fi kabul edilen tarih.<\/p>\n

622: Medine\u2019ye g\u00f6\u00e7.<\/p>\n

623\/624: Ay\u015fe\u2019nin Peygamber\u2019le ya\u015famaya ba\u015flad\u0131\u011f\u0131 kabul edilen y\u0131l.<\/p>\n

DEL\u0130L 2: Evlilik<\/strong><\/p>\n

Teberi, Hisam ibn Urwah, Ibn Hambeli ve Ibn Sa\u2019d\u2019a g\u00f6re Ay\u015fe yedi ya\u015f\u0131nda evlendi ve dokuz ya\u015f\u0131nda Peygamber\u2019le birlikte ya\u015famaya ba\u015flad\u0131.<\/p>\n

Bununla birlikte ba\u015fka bir \u00e7al\u0131\u015fmas\u0131nda Al-Teberi Ebu Bekir\u2019in d\u00f6rt \u00e7ocu\u011funun da \u0130slam \u00f6ncesi d\u00f6nemdeki iki kar\u0131s\u0131ndan do\u011fdu\u011funu bildiriyor.<\/p>\n

E\u011fer Ay\u015fe 620\u2019de evlendiyse ve 623\u2019te Peygamber\u2019le birlikte ya\u015famaya ba\u015flad\u0131ysa bu, onun 613\u2019te do\u011fdu\u011funu ve Peygamber\u2019le ya\u015famaya ba\u015flad\u0131\u011f\u0131nda dokuz ya\u015f\u0131nda oldu\u011funu g\u00f6sterir. Al-Teberi\u2019nin hesab\u0131na g\u00f6re rakamlar Ay\u015fe\u2019nin vahiyden \u00fc\u00e7 y\u0131l sonra 613\u2019te d\u00fcnyaya geldi\u011fini g\u00f6steriyor. Teberi ayn\u0131 zamanda Ay\u015fe\u2019nin \u0130slam \u00f6ncesi d\u00f6nemde do\u011fdu\u011funu da belirtiyor. Bu durumda e\u011fer Ay\u015fe \u0130slam \u00f6ncesi d\u00f6nemde -yani 610 y\u0131l\u0131ndan \u00f6nce- do\u011fmu\u015fsa Peygamber\u2019le ya\u015famaya ba\u015flad\u0131\u011f\u0131nda en az on d\u00f6rt ya\u015f\u0131nda olmal\u0131yd\u0131. Bu da zorunlu olarak Teberi\u2019nin kendisiyle \u00e7eli\u015fti\u011fini g\u00f6sterir.<\/p>\n

SONU\u00c7:<\/strong> Teberi Ay\u015fe\u2019nin ya\u015f\u0131n\u0131 belirleme konusunda g\u00fcvenilmezdir.<\/p>\n

DEL\u0130L 3: Fatma\u2019n\u0131n Ya\u015f\u0131na G\u00f6re Ay\u015fe\u2019nin Ya\u015f\u0131<\/strong><\/p>\n

Ibn Hajar\u2019a g\u00f6re, \u201cFatma K\u00e2be\u2019nin yeniden in\u015fas\u0131 s\u0131ras\u0131nda Peygamber otuz be\u015f ya\u015f\u0131ndayken do\u011fdu\u2026 Ay\u015fe\u2019den be\u015f ya\u015f b\u00fcy\u00fckt\u00fc.\u201d (Al-isabah fi tamyizi\u2019l-sahabah, Ibn Hajar al-Asqalan, Cilt 4, sayfa 377, Maktabatu\u2019l-Riyadh al-haditha, al-Riyadh, 1978).<\/em><\/p>\n

E\u011fer Ibn Hajar\u2019\u0131n beyan\u0131 ger\u00e7eklere dayan\u0131yorsa, Ay\u015fe, Peygamber k\u0131rk ya\u015f\u0131ndayken do\u011fdu ve Ay\u015fe ile evlendi\u011finde Peygamber elli iki ya\u015f\u0131ndaysa, Ay\u015fe\u2019nin evlilik an\u0131ndaki ya\u015f\u0131 on iki (peygamberle birlikte ya\u015famaya ba\u015flad\u0131\u011f\u0131 ya\u015f ise 16) olmal\u0131d\u0131r.<\/p>\n

SONU\u00c7:<\/strong> Ibn Hajar, Teberi, Ibn Hisam ve Ibn Hambeli Ay\u015fe\u2019nin ya\u015f\u0131 konusunda birbirlerini yalanl\u0131yor. Buna g\u00f6re, Ay\u015fe\u2019nin yedi ya\u015f\u0131nda evlendi\u011fi iddias\u0131 bir s\u00f6ylencedir.<\/p>\n

DEL\u0130L 4: Esma\u2019n\u0131n Ya\u015f\u0131na G\u00f6re Ay\u015fe\u2019nin Ya\u015f\u0131<\/strong><\/p>\n

Abdal rahman ibn abi zanna\u2019d\u2019a g\u00f6re Esma Ay\u015fe\u2019den on ya\u015f b\u00fcy\u00fckt\u00fc. (Siyar A\u2019la\u2019ma\u2019l-nubala\u2019, Al-Zahabi, Cilt2, Sayfa 289, Arabic, Mu\u2019assasatu\u2019l-risalah, Beirut, 1992)<\/em><\/p>\n

Ibn Kathir\u2019e g\u00f6re Esma Ay\u015fe\u2019nin on ya\u015f b\u00fcy\u00fck ablas\u0131yd\u0131. (Al-Bidayah va\u2019l-nihayahi Ibn kathir, Cilt 8, sayfa 371, Dar al-fikr al-\u2018arabi, Al-jizah, 1933)<\/em><\/p>\n

Yine Ibn Kathir\u2019e g\u00f6re, \u201cEsma o\u011flunun \u00f6l\u00fcm\u00fcn\u00fc g\u00f6rd\u00fc ve be\u015f g\u00fcn sonra kendisi de \u00f6ld\u00fc. Ba\u015fka hikayelerse Esma\u2019n\u0131n o\u011flundan be\u015f g\u00fcn de\u011fil on veya yirmi yahut yirmi g\u00fcnden birka\u00e7 fazla g\u00fcn sonra, ya da y\u00fcz g\u00fcn sonra \u00f6ld\u00fc\u011f\u00fcn\u00fc bildiriyor. En bilinen hikaye ise y\u00fcz g\u00fcn sonra \u00f6ld\u00fc\u011f\u00fcn\u00fc s\u00f6yl\u00fcyor. Esma \u00f6ld\u00fc\u011f\u00fcnde y\u00fcz ya\u015f\u0131ndayd\u0131. (Al-Bidayah wa\u2019l-nihayah, Ibn Kathir, cilt 8, sayfa 372, Dar al-fikr al-\u2018arabi, Al-Jizah, 1933)<\/em><\/p>\n

Ibn Hajar Al-Asqalani\u2019ye g\u00f6re, \u201cEsma y\u00fcz y\u0131l ya\u015fad\u0131 ve hicri 73 ya da 74 y\u0131l\u0131nda \u00f6ld\u00fc.\u201d (taqribu\u2019l-tehzib,Ibn Hajar Al-Asqalani, sayfa 654, Arabic, Bab fi\u2019l-nisa\u2019, al-harfu\u2019l-alif, Lucknow).<\/em><\/p>\n

Hemen hemen b\u00fct\u00fcn tarih\u00e7ilere g\u00f6re Esma k\u0131z karde\u015fi Ay\u015fe\u2019den on ya\u015f b\u00fcy\u00fckt\u00fc. Buna g\u00f6re Esma hicri 73 y\u0131l\u0131nda y\u00fcz ya\u015f\u0131ndaysa, Hicret\u2019in oldu\u011fu y\u0131l yirmi yedi veya yirmi sekiz ya\u015f\u0131nda olmal\u0131yd\u0131.<\/p>\n

E\u011fer Esma Hicret esnas\u0131nda yirmi yedi veya yirmi sekiz ya\u015f\u0131ndaysa, Ay\u015fe de ayn\u0131 y\u0131l on yedi veya on sekiz ya\u015f\u0131nda olmal\u0131yd\u0131. O halde Hicret esnas\u0131nda on yedi yahut on sekiz ya\u015f\u0131nda olan Ay\u015fe, Peygamber\u2019le birlikte olmaya ba\u015flad\u0131\u011f\u0131nda ya on dokuz ya da yirmi ya\u015f\u0131ndayd\u0131.<\/p>\n

Hajar, Ibn Kathir ve Abdal-rahman ibn Abi Zanna\u2019d\u2019\u0131 temel ald\u0131\u011f\u0131m\u0131zda, Peygamber\u2019le ya\u015famaya ba\u015flad\u0131\u011f\u0131nda Ay\u015fe\u2019nin ya\u015f\u0131 19 veya 20\u2019ydi. Delil 3\u2019te Ay\u015fe\u2019nin ya\u015f\u0131n\u0131 12 olarak g\u00f6steren Ibn Hajar, Delil 4\u2019te 17 veya 18 olarak g\u00f6stererek kendisiyle \u00e7eli\u015fiyor. O halde do\u011fru ya\u015f hangisidir; on iki mi, on sekiz mi?<\/p>\n

SONU\u00c7:<\/strong> Ibn Hajar Ay\u015fe\u2019nin ya\u015f\u0131 bak\u0131m\u0131ndan g\u00fcvenilmez bir kaynakt\u0131r.<\/p>\n

DEL\u0130L 5: Bedir ve Uhud Sava\u015flar\u0131<\/strong><\/p>\n

M\u00fcsl\u00fcman hadislerinde Ay\u015fe\u2019nin Bedir sava\u015f\u0131na kat\u0131ld\u0131\u011f\u0131na dair bilgi verilir. (Kitabu\u2019- jihad wa\u2019l-siyar, Bab karahiyati\u2019l-isti\u2019anah fi\u2019l-gahazwi bikafir)<\/em>. Ay\u015fe Bedir\u2019e yolculu\u011funu ve o yolculuk esnas\u0131nda olan \u00f6nemli bir olay\u0131 anlat\u0131rken, \u201cShajarah\u2019a vard\u0131\u011f\u0131m\u0131zda\u201d diye s\u00f6ze ba\u015flar. A\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcyor ki Ay\u015fe de Bedir\u2019e giden grupla beraberdi. Ay\u015fe\u2019nin Uhud Sava\u015f\u0131\u2019na kat\u0131l\u0131m\u0131yla ilgili olarak Buhari\u2019de (Kitabu\u2019l-jihad wa\u2019l-siyar, Bab ghazwi\u2019l-nisa\u2019 wa qitalihinna ma\u2019a\u2019lrijal)<\/em>: \u201cAnas, Uhud sava\u015f\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131 g\u00fcn insanlar\u0131n peygamberin \u00e7evresindeki yerlerinde duramad\u0131klar\u0131n\u0131 s\u00f6yl\u00fcyor. O g\u00fcn Ay\u015fe\u2019yi ve \u00fcmmi S\u00fcleyman\u2019\u0131 hareketlerine mani olmas\u0131n diye elbiselerini ayaklar\u0131ndan yukar\u0131 \u00e7ekmi\u015f vaziyette g\u00f6rd\u00fcm.\u201d Bu da yine Ay\u015fe\u2019nin Bedir ve Uhud sava\u015f\u0131 esnas\u0131nda orada oldu\u011funu g\u00f6steriyor.<\/p>\n

Buhari\u2019de (Kitabu\u2019l-maghazi, Bab Ghazwati\u2019l-khandaq wa hiya\u2019l-ahzab)<\/em> Ibn Umar\u2019\u0131n, Uhud sava\u015f\u0131 yap\u0131ld\u0131\u011f\u0131 tarihte on d\u00f6rt ya\u015f\u0131nda oldu\u011fu i\u00e7in Peygamber\u2019in sava\u015fa kat\u0131lmas\u0131na izin vermedi\u011fini; fakat on be\u015f ya\u015f\u0131ndayken Hendek sava\u015f\u0131na kat\u0131lmas\u0131na izin verdi\u011fini belirtti\u011fi anlat\u0131l\u0131r.<\/p>\n

Yukar\u0131daki bilgiler \u0131\u015f\u0131\u011f\u0131nda, a) on be\u015f ya\u015f\u0131n alt\u0131ndaki \u00e7ocuklar geri g\u00f6nderilerek Uhud Sava\u015f\u0131\u2019na kat\u0131lmalar\u0131na izin verilmedi ve b) Ay\u015fe Bedir Sava\u015f\u0131\u2019na da Uhud Sava\u015f\u0131\u2019na da kat\u0131ld\u0131.<\/p>\n

SONU\u00c7:<\/strong> Ay\u015fe\u2019nin Bedir ve Uhud Sava\u015flar\u0131\u2019na kat\u0131lmas\u0131, o tarihlerde dokuz de\u011fil en az on be\u015f ya\u015f\u0131nda oldu\u011funu g\u00f6sterir. Hepsinden \u00f6nemlisi kad\u0131nlar, onlara y\u00fck olmak i\u00e7in de\u011fil yard\u0131mc\u0131 olmak i\u00e7in erkeklerle beraber sava\u015f meydanlar\u0131na gidiyorlard\u0131. Bu hesap da Ay\u015fe\u2019nin ya\u015f\u0131yla ilgili ba\u015fka bir tutars\u0131zl\u0131kt\u0131r.<\/p>\n

DEL\u0130L 6: Kamer Suresi<\/strong><\/p>\n

Genel kabul g\u00f6ren bir kan\u0131ya g\u00f6re Ay\u015fe Hicret\u2019ten yakla\u015f\u0131k olarak sekiz y\u0131l \u00f6nce do\u011fdu. Fakat Buhari\u2019deki ba\u015fka bir anlat\u0131ma g\u00f6re Ay\u015fe\u2019nin, Kamer suresi indi\u011finde (Sahih Buhari, Kitabu\u2019l- tafsir, Bab Qaulihi Bal al-sa\u2019atu Maw\u2019iduhum wa\u2019l-sa\u2019atu adha\u2019 wa amarr) <\/em>\u201cBen gen\u00e7 bir k\u0131zd\u0131m (Arap\u00e7a\u2019da jariyah)\u201d dedi\u011fi ileri s\u00fcr\u00fcl\u00fcyor.<\/p>\n

Kuran\u2019\u0131n 54. suresi Hicret\u2019ten sekiz y\u0131l \u00f6nce indi (The Bounteous Koran<\/em>, M.M. Khatib, 1985), bu da bu surenin 614 y\u0131l\u0131nda indi\u011fi anlam\u0131na gelir. E\u011fer Ay\u015fe 623 veya 624 y\u0131l\u0131nda dokuz ya\u015f\u0131ndayken Peygamber\u2019le ya\u015famaya ba\u015flad\u0131ysa, Kamer Suresi indi\u011fi tarihte yeni do\u011fmu\u015f (Arap\u00e7ada sibyah) k\u00fc\u00e7\u00fck bir bebek olmal\u0131yd\u0131. Yukar\u0131daki bilgilere g\u00f6re Kamer Suresi\u2019nin indi\u011fi vakit Ay\u015fe bebek de\u011fil, gen\u00e7 bir k\u0131zd\u0131. Jariyah<\/em> kelimesi Lane Arap\u00e7a-\u0130ngilizce S\u00f6zl\u00fc\u011f\u00fc\u2019nde hareketli gen\u00e7 k\u0131z anlam\u0131na gelmektedir. O halde Ay\u015fe\u2019den sibyah (bebek) de\u011fil de jariyah (gen\u00e7 k\u0131z) olarak bahsedilmesi, Kamer Suresi\u2019nin indi\u011fi zamanda onun 6 \u2013 13 ya\u015flar\u0131 aras\u0131nda bir yerde olmas\u0131n\u0131 gerekli k\u0131l\u0131yor. Bu da Peygamber\u2019le evlendi\u011finde 14 \u2013 21 ya\u015flar\u0131 aras\u0131nda oldu\u011fu anlam\u0131n\u0131 ta\u015f\u0131yor.<\/p>\n

SONU\u00c7:<\/strong> Bu bilgi de Ay\u015fe\u2019nin evlendi\u011finde dokuz ya\u015f\u0131nda oldu\u011fu bilgisiyle \u00e7eli\u015fmektedir.<\/p>\n

DEL\u0130L 7: Arap Terminolojisi<\/strong><\/p>\n

Ahmet Ibn Hanbel\u2019in bildirdi\u011fi bir hik\u00e2yeye g\u00f6re ilk e\u015fi Hatice\u2019nin \u00f6l\u00fcm\u00fcnden sonra Khaulah Peygamber\u2019e yeniden evlenmesini tavsiye etti. Peygamber de ona akl\u0131nda hangi isimlerin oldu\u011funu sordu. Khaulah, \u201cBir bakireyle ya da \u00f6nceden evlenmi\u015f birisiyle evlenebilirsin.\u201d dedi. Peygamber bakirenin kimli\u011fini sorunca, Kahulah \u201cAy\u015fe\u201d dedi.<\/p>\n

Arap\u00e7a bilen herkes bakire (bikr) kelimesinin hen\u00fcz olgunla\u015fmam\u0131\u015f dokuz ya\u015f\u0131nda bir k\u0131z i\u00e7in kullan\u0131lmad\u0131\u011f\u0131n\u0131n fark\u0131ndad\u0131r. Arap\u00e7ada hareketli gen\u00e7 bir k\u0131z i\u00e7in daha \u00f6nce de belirtti\u011fimiz gibi jariyah <\/em>kelimesi kullan\u0131l\u0131r. Di\u011fer taraftan bikr<\/em> (bakire) kelimesi \u0130ngilizcedeki virgin <\/em>kelimesinin kar\u015f\u0131l\u0131\u011f\u0131 olarak anlad\u0131\u011f\u0131m\u0131z manada evlilik \u00f6ncesi herhangi bir cinsi m\u00fcnasebette bulunmam\u0131\u015f evli olamayan bayan anlam\u0131nda kullan\u0131l\u0131r. Bu y\u00fczden dokuz ya\u015f\u0131nda bir k\u0131z\u0131n bu manan\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olacak anlamda bikr (bakire) bayan olarak anla\u015f\u0131lmad\u0131\u011f\u0131 \u00e7ok a\u00e7\u0131kt\u0131r (Musnad Ahmad ibn Hanbal, cilt. 6, sayfa .210, Arabic, Dar Ihya al-turath al-‘arabi, Beirut).<\/em><\/p>\n

SONU\u00c7:<\/strong> Bikr<\/em> (bakire) kelimesi yukar\u0131daki hadiste evlenmeden \u00f6nce cinsel ili\u015fkide bulunmam\u0131\u015f yeti\u015fkin<\/strong> bayan anlam\u0131na gelmektedir. O halde Ay\u015fe evlendi\u011finde yeti\u015fkin bir bayand\u0131.<\/p>\n

DEL\u0130L 8: Kuran Metni<\/strong><\/p>\n

Her M\u00fcsl\u00fcman Kuran\u2019\u0131n bir rehber kitap oldu\u011fu konusunda hemfikirdir. \u00d6yleyse, evlendi\u011fi vakit Ay\u015fe\u2019nin ya\u015f\u0131yla ilgili olarak Klasik \u0130slam d\u00f6neminin y\u00fcksek makam sahibi erkekleri taraf\u0131ndan yarat\u0131lan kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131 Kuran\u2019\u0131n rehberli\u011fiyle temizlemek zorunday\u0131z.<\/p>\n

B\u00f6yle bir evlili\u011fi a\u00e7\u0131k bir \u015fekilde uygun bulan hi\u00e7bir ayete rastlamamaktay\u0131z. Di\u011fer taraftan M\u00fcsl\u00fcmanlar\u0131n yetim \u00e7ocuklar\u0131 yeti\u015ftirmesiyle ilgili bir ayet vard\u0131r. Kuran\u2019\u0131n yetim \u00e7ocuklar\u0131n yeti\u015ftirilmesiyle ilgili rehberli\u011fi kendi \u00e7ocuklar\u0131m\u0131z i\u00e7in de ge\u00e7erlidir.<\/p>\n

4: 5-6 <\/em><\/strong>ALLAH’\u0131n sizi g\u00f6zetici k\u0131ld\u0131\u011f\u0131 mallar\u0131n\u0131z\u0131 akl\u0131 ermezlere vermeyin. O mallarla onlar\u0131 (yetimleri) besleyin, giydirin ve onlarla g\u00fczel ileti\u015fim kurun. Evlenme ya\u015f\u0131na eri\u015ftiklerinde yetimleri s\u0131nay\u0131n. Onlarda olgunluk g\u00f6r\u00fcrseniz kendilerine mallar\u0131n\u0131 verin. Onlar b\u00fcy\u00fcyecek diye savurganl\u0131k ve aceleyle mallar\u0131n\u0131 yemeyin. Zengin, (mal\u0131n korumas\u0131na g\u00f6sterdi\u011fi \u00e7aban\u0131n \u00fccretinden) vazge\u00e7sin. Fakir ise uygun bir miktarda harcas\u0131n. Mallar\u0131n\u0131 kendilerine tan\u0131klar huzurunda geri verin. Hesap g\u00f6r\u00fcc\u00fc olarak ALLAH yeter.<\/em><\/p>\n

Anne ya da babas\u0131n\u0131 kaybeden \u00e7ocuklar konusunda Kuran M\u00fcsl\u00fcmanlara, a) onlar\u0131 beslemesini, b) giydirmesini, c) e\u011fitmesini, d) evlilik ya\u015f\u0131na gelinceye kadar kendi mallar\u0131n\u0131 vermeden \u00f6nce olgunluk bak\u0131m\u0131ndan s\u0131namalar\u0131n\u0131 emretmektedir.<\/p>\n

Buradaki Kuran ayetleri, onlara evlenme \u00e7a\u011f\u0131na eri\u015ftiklerinde mallar\u0131n\u0131 vermeden \u00f6nce nesnel ve ayr\u0131nt\u0131l\u0131 test sonu\u00e7lar\u0131n\u0131n ortaya koydu\u011fu zihinsel ve bedensel olgunluk kan\u0131tlar\u0131 talep etmektedir.<\/p>\n

Yukar\u0131daki ayetlerden hi\u00e7bir sorumlu M\u00fcsl\u00fcman\u0131n hen\u00fcz olgunla\u015fmam\u0131\u015f yedi veya dokuz ya\u015flar\u0131nda bir k\u0131za mali y\u00f6netimini vermeyece\u011fi anla\u015f\u0131lmaktad\u0131r. E\u011fer yedi ya\u015f\u0131nda birisine mali y\u00f6netim konusunda g\u00fcvenemiyorsak, bu ki\u015finin zihinsel ve bedensel olarak evlili\u011fe uygun olmad\u0131\u011f\u0131 da a\u00e7\u0131kt\u0131r. Ibn Hambal (Musnad Ahmad ibn Hambal, cilt.6, s. 33 and 99),<\/em> dokuz ya\u015f\u0131ndaki Ay\u015fe\u2019nin evli bir bayan\u0131n sorumluluklar\u0131n\u0131 almaktan ziyade oyuncak atlarla oynamay\u0131 ye\u011fledi\u011fini iddia etmektedir. Bu y\u00fczden \u00e7ok iyi bir M\u00fcsl\u00fcman olan Ebu Bekir\u2019in hen\u00fcz olgunla\u015fmam\u0131\u015f yedi ya\u015f\u0131nda olan bir k\u0131z\u0131n\u0131, elli ya\u015f\u0131ndaki Peygamber\u2019le evlendirdi\u011fine inanmak zordur. Ayn\u0131 \u015fekilde Peygamber\u2019in yedi ya\u015f\u0131nda bir \u00e7ocukla evlenece\u011fini d\u00fc\u015f\u00fcnmek de olduk\u00e7a g\u00fc\u00e7t\u00fcr.<\/p>\n

Bir \u00e7ocu\u011fun vasisinden istenen ba\u015fka bir \u00f6nemli g\u00f6rev de onu e\u011fitmesidir. Hadi kendimize \u015fu soruyu soral\u0131m, \u201cKa\u00e7\u0131m\u0131z yedi ya da dokuz ya\u015f\u0131na eri\u015fmeden \u00f6nce \u00e7ocuklar\u0131m\u0131za yeterli e\u011fitimi verebilece\u011fimize inan\u0131yor?\u201d Cevap, hi\u00e7birimizdir. Mant\u0131kl\u0131 olursak yedi ya\u015f\u0131na varmadan evvel bir \u00e7ocu\u011fa yeterli e\u011fitimi vermenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. \u00d6yleyse, Ay\u015fe\u2019nin evlendi\u011finde, yani iddia edildi\u011fi gibi yedi ya\u015f\u0131nda iken, doyurucu bir e\u011fitim alm\u0131\u015f oldu\u011funa nas\u0131l inanabiliriz?<\/p>\n

Ebu Bekir bizden daha mant\u0131kl\u0131 biriydi. \u00d6yleyse, Ay\u015fe\u2019nin ger\u00e7ekte bir \u00e7ocuk oldu\u011funu ve Kuran\u2019\u0131n istedi\u011fi e\u011fitimi hen\u00fcz almad\u0131\u011f\u0131n\u0131 tartm\u0131\u015f ve hi\u00e7 kimseyle evlendirmemi\u015ftir. \u00d6te yandan Peygamber, hen\u00fcz olgunla\u015fmam\u0131\u015f ve daha e\u011fitim almas\u0131 gereken bir k\u0131zla evlenme teklifi alsayd\u0131, bunu derhal geri \u00e7evirirdi; \u00e7\u00fcnk\u00fc ne Peygamber ne de Ebu Bekir\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kuran\u2019daki bir \u015fart\u0131 ihlal etmezlerdi.<\/p>\n

SONU\u00c7:<\/strong> Ay\u015fe\u2019nin yedi ya\u015f\u0131nda evlenmesi, Kuran\u2019\u0131n olgunluk kural\u0131n\u0131 veya talebini \u00e7i\u011fneyecekti. Bu y\u00fczden, Ay\u015fe\u2019nin yedi ya\u015f\u0131nda bir \u00e7ocukken evlendi\u011fi iddias\u0131 s\u00f6ylenceden ibarettir.<\/p>\n

DEL\u0130L 9: Evlilikte R\u0131za (Evlenmeye Raz\u0131 Olma)<\/strong><\/p>\n

Bir evlili\u011fin ge\u00e7erli olmas\u0131 i\u00e7in kad\u0131na dan\u0131\u015f\u0131lmas\u0131 ve kad\u0131n\u0131n bunu kabul etmesi gerekmektedir. (<\/em>Mishakat al Masabiah<\/em>, \u00e7eviri James Robson, cilt. I, s. 665).<\/em><\/p>\n

\u0130slam\u2019a g\u00f6re bir evlili\u011fin ge\u00e7erlili\u011finde \u00f6nko\u015ful kad\u0131n\u0131n iznidir. Hayal g\u00fcc\u00fcm\u00fcz\u00fc zorlasak bile yedi ya\u015f\u0131nda bir k\u0131z\u0131n verece\u011fi evlilik yetkisinin ge\u00e7erli olaca\u011f\u0131na inanmak g\u00fc\u00e7 olacakt\u0131r.<\/p>\n

Ak\u0131ll\u0131 bir adam olan Ebu Bekir\u2019in yedi ya\u015f\u0131nda bir k\u0131z\u0131n elli ya\u015f\u0131nda bir adamla evlenmesine izin vermesini d\u00fc\u015f\u00fcnmek de sa\u00e7mad\u0131r.<\/p>\n

Ayn\u0131 \u015fekilde M\u00fcsl\u00fcman hadislerine g\u00f6re Peygamber\u2019le ya\u015famaya giderken yan\u0131na oyuncaklar\u0131n\u0131 alan bir k\u0131z\u0131n r\u0131zas\u0131n\u0131, Peygamber\u2019in kabul edece\u011fini de d\u00fc\u015f\u00fcnemeyiz.<\/p>\n

SONU\u00c7:<\/strong> \u0130slam\u2019\u0131n evlilik emirlerine uygun olmayaca\u011f\u0131ndan Peygamber yedi ya\u015f\u0131ndaki Ay\u015fe ile evlenmedi. \u00d6yleyse Peygamber zihinsel ve bedensel olarak geli\u015fmi\u015f olan Bayan Ay\u015fe ile evlendi.<\/p>\n

\u00d6ZET<\/strong><\/p>\n

Yedi ya da dokuz ya\u015f\u0131nda bir k\u0131z \u00e7ocu\u011funun evlenmesine izin vermek ne bir Arap gelene\u011fidir ne de Peygamber bu ya\u015flardaki Ay\u015fe ile evlenmi\u015ftir. Arabistan halk\u0131 b\u00f6yle bir evlili\u011fe kar\u015f\u0131 \u00e7\u0131kmad\u0131 \u00e7\u00fcnk\u00fc bu evlilik asla anlat\u0131lagelen \u015fekliyle olmad\u0131.<\/p>\n

A\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcyor ki Hisham ibn Urwah\u2019\u0131n dokuz ya\u015f\u0131ndaki Ay\u015fe\u2019nin evlenmesiyle ilgili hik\u00e2yesinin, bu konuyla ilgili ba\u015fka bir \u00e7ok hikaye ile \u00e7eli\u015fti\u011finden, do\u011fru olmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Dahas\u0131, Malik ibn Anas dahil di\u011fer alimler Hisam ibn Urwah\u2019\u0131n Irak\u2019tayken anlatt\u0131klar\u0131n\u0131 g\u00fcvenilmez buldu\u011fundan, onun bu hikayesi do\u011fru kabul edilemez. Buhari, Teberi ve M\u00fcslim\u2019den al\u0131nt\u0131lar Ay\u015fe\u2019nin ya\u015f\u0131 konusunda birbiriyle \u00e7eli\u015ftiklerini g\u00f6stermektedir. Bu \u00e2limlerin \u00e7o\u011fu kendi kay\u0131tlar\u0131nda bile kendi kendilerini yalanlamaktad\u0131rlar. Bu y\u00fczden, Klasik \u0130slam D\u00f6nemi \u00e2limlerinin eserlerinde \u00e7ok a\u00e7\u0131k \u00e7eli\u015fkiler g\u00f6r\u00fcnd\u00fc\u011f\u00fcnden evlilik an\u0131nda Ay\u015fe\u2019nin ya\u015f\u0131yla ilgili anlat\u0131lanlara g\u00fcvenmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

O halde, Ay\u015fe\u2019nin ya\u015f\u0131yla ilgili bilginin s\u00f6ylenceden ibaret oldu\u011funa dair yeteri kadar kan\u0131t varken bu bilginin do\u011fru oldu\u011funa inanmam\u0131z i\u00e7in hi\u00e7bir sebep yoktur. Buna ilave olarak Kuran, olgunla\u015fmam\u0131\u015f k\u0131zlar\u0131n ve erkek \u00e7ocuklar\u0131n\u0131n sorumlu tutulmas\u0131n\u0131n yan\u0131nda evlenmelerini de reddetmektedir.<\/p>\n

\"\"

40 ya\u015f\u0131ndaki damat Faiz Mohammed ile 11 ya\u015f\u0131ndaki gelin Ghulam Haider d\u00fc\u011f\u00fcn \u00f6ncesi poz veriyorlar, Ghowr, Afghanistan<\/p><\/div>\n

\"2016-03-11<\/p>\n","protected":false},"excerpt":{"rendered":"

Bu sitede yay\u0131nlanan Sahih Hadis nas\u0131l Uydurulur? ba\u015fl\u0131kl\u0131 k\u0131sa makaleyi okuduysan\u0131z Muhammed peygamberden sonra farkl\u0131 dinlerden, me\u015freplerden ve siyasi gruplardan binlerce m\u00fcnaf\u0131\u011f\u0131n\u00a0Hadis yoluyla kendi heveslerini, dinlerini, sultanlar\u0131n\u0131, ruhbanlar\u0131n\u0131, davran\u0131\u015f ve karakterlerini peygamber ad\u0131na islam diye sunmaya \u00e7al\u0131\u015ft\u0131 ve nitekim y\u00fczy\u0131llar sonra bunda ba\u015far\u0131l\u0131 oldular. Ta\u015fla \u00f6ld\u00fcrme cezas\u0131ndan kad\u0131nlar\u0131 diri diri bir torbaya g\u00f6mmeye, k\u00f6lecilikten pedofiliye …<\/p>\n

Continue reading ‘Ay\u015fe’nin Ya\u015f\u0131’ »<\/a><\/p>\n","protected":false},"author":1,"featured_media":7249,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[996],"tags":[],"class_list":["post-7244","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yazarlar"],"acf":[],"_links":{"self":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/7244","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/comments?post=7244"}],"version-history":[{"count":5,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/7244\/revisions"}],"predecessor-version":[{"id":7252,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/7244\/revisions\/7252"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/media\/7249"}],"wp:attachment":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/media?parent=7244"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/categories?post=7244"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/tags?post=7244"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}