{"id":396,"date":"2009-03-12T01:06:52","date_gmt":"2009-03-11T22:06:52","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/"},"modified":"2009-03-12T01:06:52","modified_gmt":"2009-03-11T22:06:52","slug":"muhammed-in-cinsel-hayati-2-turan-dursun","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/","title":{"rendered":"Muhammed’ in Cinsel Hayat\u0131 (2) | Turan Dursun"},"content":{"rendered":"

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

* Muhammed, tutsak kad\u0131nlar\u0131n \u0131rzlar\u0131na ge\u00e7ilmesine izin veriyor:
* Muhammedin Marya ile Hafsan\u0131n yata\u011f\u0131nda yakalanmas\u0131:
* Muhammedin \u015eehveti:
* Muhammedin Zeynebi de kar\u0131lar\u0131 aras\u0131na katmas\u0131n\u0131n \u00f6yk\u00fcs\u00fc:
* Muhammed ve G\u00fczel Safiyye:
* Safiyyenin Ailesinden Ki\u015filer \u0130\u015fkenceyle \u00d6ld\u00fcr\u00fcl\u00fcyor:
* Muhammed, Safiyyeyi D\u0131hyenin Elinden Al\u0131yor:
* Muhammed in Neden \u00c7ok Kar\u0131s\u0131 Vard\u0131
* Muhammed, Cinsel \u0130li\u015fkilere Ne Kadar Zaman Ay\u0131r\u0131yordu
<\/em>
Abdullah \u0130bn \u00d6mer anlat\u0131yor:<\/strong><\/p>\n

– “Peygamber, Ben\u00fb Mustal\u0131k \u00fczerine gece bask\u0131n\u0131 yapt\u0131. Onlar ans\u0131z\u0131n yakalanm\u0131\u015flard\u0131. Hayvanlar\u0131 da su ba\u015f\u0131nda sulan\u0131yordu. Peygamber, sava\u015fabilir durumda olanlar\u0131n\u0131 \u00f6ld\u00fcrtt\u00fc; \u00e7ocuklar\u0131n\u0131 da tutsak olarak ald\u0131. O s\u0131rada C\u00fcveyriye’yi kendine se\u00e7ti.” (Bkz. Buhari, Kita- bu’l-Itk\/13; Tecrid, hadis no: 1117 M\u00fcslim, Kitabu’l-Cih\u00e2d\/1, hadis no: 1730; Ebu D\u00e2v\u00fbd, S\u00fcnen,Kitabu’l-Cih\u00e2d 100, hadis no: 2633.)<\/p>\n

“C\u00fcveyriyye”, “cariyecik” demek. \u00c7ok k\u00fc\u00e7\u00fck ya\u015ftayd\u0131 o s\u0131rada. 13 ya\u015f\u0131nda. As\u0131l ad\u0131 “Berre” iken, Muhammed’in el koymas\u0131ndan sonra bu ad\u0131 alm\u0131\u015ft\u0131.<\/p>\n

Y\u0131l: 627. Muhammed, Mekke’yle Medine aras\u0131nda el Mureysi denen su kayna\u011f\u0131 kesiminde oturan Mustal\u0131ko\u011fullar\u0131 (Ben\u00fb Mustal\u0131k) kabilesine bir gece bask\u0131n\u0131 d\u00fczenliyor. \u0130stedi\u011fi sonucu da elde ediyor. Yukar\u0131daki hadiste, Muhammed’in “sava\u015f\u0131r durumda olanlar\u0131n\u0131” \u00f6ld\u00fcrtt\u00fc\u011f\u00fc anlat\u0131l\u0131yorsa da, \u00f6ld\u00fcr\u00fclen yaln\u0131zca on kadar sava\u015f\u00e7\u0131. (Bir\u00e7ok kayna\u011f\u0131 bir arada g\u00f6rmek i\u00e7in bkz. Leoni Caetani, \u00e7ev. H\u00fcseyin Cahit, \u0130stanbul, 1925, s.145-146.)<\/p>\n

“Ganimetler” , “tutsaklar”…<\/p>\n

Ve tutsaklar aras\u0131nda g\u00fczel C\u00fcveyriyye. Mustal\u0131ko\u011fullar\u0131’n\u0131n ba\u015fkan\u0131 Haris’in k\u0131z\u0131. \u015eimdi “cariye” durumunda. Yani al\u0131n\u0131p sat\u0131labilir nitelikte. Tecr\u00eed’in “m\u00fctercim”i Kamil Miras’\u0131n anlatt\u0131\u011f\u0131 gibi, “tutsaklar b\u00f6l\u00fc\u015ft\u00fcr\u00fcl\u00fcrken o da, S\u00e2bit Ibn Kays’\u0131n pay\u0131na d\u00fc\u015fm\u00fc\u015ft\u00fcr.” (Bkz. Sahih-i Buhari Muhtasar\u0131 Tecr\u00eed-i Sarih Tercemesi, 1117 numaral\u0131 hadisin “\u0130zah”\u0131.)<\/p>\n

Ne var ki k\u0131z \u00e7ok g\u00fczel. \u00dcstelik de soylu.<\/p>\n

K\u0131z, bu durumundan yararlanm\u0131\u015f m\u0131d\u0131r? Yeterli bir kan\u0131t yok. Ancak birden, hadiste de belirtildi\u011fi gibi, Muhammet’in onu kendine ald\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Muhammed, kurtulmal\u0131\u011f\u0131n\u0131 vererek k\u0131z\u0131, al\u0131p kendi kar\u0131lar\u0131 aras\u0131na katm\u0131\u015ft\u0131. Ve ard\u0131ndan “zifaf”.. Arkas\u0131ndan, “idaml\u0131k” durumunda olan herkese “beraat”. Muhammed Hamidullah \u015f\u00f6yle diyor:<\/p>\n

“… Birka\u00e7 saat sonra biz, d\u00fc\u015fman\u0131n, Muhammed’in (A.S.S.) en yak\u0131n dostlar\u0131ndan biri haline geldigini g\u00f6rmekteyiz. (…) Sonunda herkes, ganimetten eline ge\u00e7en hisseyi red ve iade etmekte teredd\u00fcd ge\u00e7irmedi. \u0130K\u0130 Y\u00dcZ A\u0130LEN\u0130N B\u0130RDEN, hi\u00e7 beklenmedik bir \u015fekilde h\u00fcrriyetlerine kavu\u015fturulmalar\u0131 \u00fczerine, Mustal\u0131k’l\u0131lar, kaybettikleri on sava\u015f\u00e7\u0131y\u0131 pek \u00e7abuk unuttular. Ve sonunda Islam’\u0131 kabul ettiler.” (Bkz. Prof. Dr. Muhammed Hamidullah, Isl\u00e2m Peygamberi, \u00e7ev. Prof.Dr. Salih Tug, \u0130stanbul, 1980, 1\/264)<\/p>\n

Bu durum kar\u015f\u0131s\u0131nda: “Ey g\u00fczel ve a\u015fk (!), sen nelere kadirsin!” demek yerinde olmaz m\u0131? ‘<\/p>\n

Muhammed 56 ya\u015f\u0131ndayd\u0131 o s\u0131rada. G\u00fczel k\u00f6rpecik C\u00fcveyriyye’ yi, koynuna almak i\u00e7in hi\u00e7 zaman yitirmemi\u015fti. Suyun yan\u0131nda hemen kurulan me\u015fin \u00e7ad\u0131r\u0131nda i\u015fini g\u00f6rm\u00fc\u015ft\u00fc. Kar\u0131lar\u0131ndan Ai\u015fe de oradayken… C\u00fcveyriyye ve Ai\u015fe ayn\u0131 ya\u015ftalard\u0131. Medine’ye d\u00f6n\u00fc\u015fte de Ai\u015fe’ nin kolyesi ve Safvan olay\u0131 meydana gelecektir. Acaba, Ai\u015fe Muhammed’den bir \u00f6\u00e7 almak istemi\u015f miydi? C\u00fcveyriyye’ yi k\u0131skanm\u0131\u015f olarak?<\/p>\n

“Kurtulmal\u0131k” lar \u00f6denmeden ve tutsaklar daha \u00f6zg\u00fcrl\u00fcklerine kavu\u015fturulmadan bir \u015fey olmu\u015ftu. An\u0131lmaya, \u00fczerinde durulmaya de\u011fer bir \u015fey:<\/p>\n

Muhammed, tutsak kad\u0131nlar\u0131n \u0131rzlar\u0131na ge\u00e7ilmesine izin veriyor:<\/p>\n

Ebu Said el Hudf\u0131’nin anlatmas\u0131yla “tutsaklar aras\u0131nda Arab’\u0131n en nefis kad\u0131nlar\u0131” bulunuyordu. (Bkz. M\u00fcslim, e’s-Sahih, Kitabu’n- Nik\u00e2h\/125, hadis no: 1438.) Ve o bask\u0131n\u0131 ger\u00e7ekle\u015ftirmi\u015f olan M\u00fcsl\u00fcmanlar\u0131n a\u011f\u0131zlar\u0131n\u0131n suyu ak\u0131yordu g\u00fczel kad\u0131nlar\u0131 g\u00f6r\u00fcrken. Hemen yatmak istiyorlard\u0131. Yatmak istedikleri kad\u0131nlar, birer “cariye” durumuna gelmi\u015f de\u011filler miydi? \u00d6yleyse m\u00fcsl\u00fcmanlara “hel\u00e2l”diler. Ger\u00e7i Muhammed’in: “Tanr\u0131’ya ve \u00e2hiret g\u00fcn\u00fcne inanan bir kimse i\u00e7in, kendi suyuyla (menisiyle) ba\u015fkas\u0131n\u0131n tarlas\u0131n\u0131 (ba\u015fkas\u0131n\u0131n cinsel ili\u015fki kurdugu kad\u0131n\u0131) sulamas\u0131 hel\u00e2l olmaz.” dedi\u011fi de aktar\u0131l\u0131yor. Ve bu arada: “Tanr\u0131ya ve \u00e2hiret g\u00fcn\u00fcne inanan bir kimseye, ba\u015fkas\u0131n\u0131n menisinden temizledik\u00e7e (istibr\u00e2, f\u0131k\u0131h\u00e7\u0131lara g\u00f6re bir ay i\u00e7inde olur) hi\u00e7bir tutsak kad\u0131nla cinsel ili\u015fki kurmak hel\u00e2l olmaz.” diye de ekledi\u011fi belirtiliyor. (Bkz. Ebu D\u00e2v\u00fbd, Kitabu’n-Nik\u00e2h\/45, hadis no: 2158.) Ama \u00e7eli\u015fki yaln\u0131zca bu konuda degil ki…<\/p>\n

Ebu Said el Hudr\u00ee anlat\u0131yor:<\/p>\n

– “Peygamberle birlikte Ben\u00fb Mustal\u0131k Gazas\u0131’na \u00e7\u0131kt\u0131k. Ve Arap tutsaklar\u0131ndan tutsaklar elde ettik. O s\u0131rada kad\u0131nlar i\u015ftah\u0131m\u0131z\u0131 \u00e7ekti. Bekarl\u0131k \u00e7ok g\u00fc\u00e7 gelmi\u015fti bize o g\u00fcnlerde. Ve azil yapmak istedik. \u0130stiyorduk azil yapmay\u0131. Ancak, ‘Peygamber aram\u0131zdayken ona sormadan nas\u0131l azil yapaca\u011f\u0131z?’ dedik ve gidip peygambere sorduk. Peygamber de azil yapmamakta sizin i\u00e7in bir sak\u0131nca yoktur. (Yapabilirsiniz de. Yapmaya bilirsiniz de.) Ama bilin ki, k\u0131yamet g\u00fcn\u00fcne de\u011fin meydana gelecek bir yavru, ne olursa olsun meydana gelir.” (Bkz. Buhari, e’s-Sahih, Kitabu’l-Itk\/13; Tecr\u00eed, hadis no: 1596; M\u00fcslim, e’s-Sahih, Kitabu’n-Nik\u00e2h\/127, hadis no: 1438; Ebu Davud, S\u00fcnen, Kitabu’n- Nik\u00e2h\/49, hadis no: 2170.) Kimileri, “azl”in ne demek \u00f6ld\u00fc\u011f\u00fcn\u00fc bilmedikleri i\u00e7in bu hadisin anlam\u0131n\u0131 tam olarak anlamam\u0131\u015flard\u0131r.<\/p>\n

“Azl” (azil), cinsel ili\u015fki s\u0131ras\u0131nda, erke\u011fin, meniyi, kad\u0131n\u0131n cinsel organ\u0131na bo\u015faltmadan \u00e7ekmesidir. Yani, meniyi kad\u0131nl\u0131k organ\u0131n\u0131n d\u0131\u015f\u0131na bo\u015faltmak. Hadiste anlat\u0131lan\u0131n \u00f6zeti \u015fu:<\/p>\n

M\u00fcsl\u00fcmanlar, ellerindeki “tutsak kad\u0131nlar”la cinsel ili\u015fkide bulunmak istiyorlard\u0131. Ama bir sorunlar\u0131 vard\u0131: Ya \u00e7ocuklar\u0131 olursa? \u0130li\u015fki kuracaklar\u0131 bu kad\u0131nlardan \u00e7ocuk olsun istemiyorlard\u0131. Tecrit “m\u00fctercim”i Kamil Miras, bu istememeyi, \u015f\u00f6yle a\u00e7\u0131kl\u0131yor:<\/p>\n

“Bu suretle (yani meniyi d\u0131\u015fa bo\u015faltmak bi\u00e7iminde) esir kad\u0131nlara yakla\u015fmak istemeleri (\u015fu y\u00fczdendir): Y\u00fckl\u00fc (gebe) veya evlat anas\u0131 kad\u0131nlar sat\u0131lamazd\u0131. Halbuki gazilerin paraya ihtiya\u00e7lar\u0131 bulundu\u011fundan satmak istiyorlard\u0131.” (Bkz. Diyanet yay\u0131nlar\u0131ndan Tecrid, 1596 numaral\u0131 hadis, not: 1.)<\/p>\n

K\u0131sacas\u0131: Tutsak kad\u0131nlar\u0131n \u0131rz\u0131na ge\u00e7ebilirlerdi “gaziler”. Ama bu i\u015fi yapt\u0131ktan sonra da “\u00e7ocuk sorunuyla” kar\u015f\u0131la\u015fmak isteniyorlard\u0131. \u00c7\u00fcnk\u00fc gerekti\u011finde bu tutsak kad\u0131nlar\u0131 satabilirlerdi. Buna bir engel \u00e7\u0131kmamal\u0131yd\u0131. “Azl”i bunun i\u00e7in istemi\u015f ve “Peygamber”e dan\u0131\u015fm\u0131\u015flard\u0131. Peygamber de temelde bu kad\u0131nlar\u0131n \u0131rzlar\u0131na ge\u00e7ilmesinde bir sak\u0131nca g\u00f6rm\u00fcyordu, buna izin veriyordu. “Azl”e gelince. Bunda da bir sak\u0131nca bulunmad\u0131\u011f\u0131n\u0131 dolayl\u0131 olarak belirtiyordu.<\/p>\n

Muhammed’in Marya ile Hafsa’n\u0131n yata\u011f\u0131nda yakalanmas\u0131:
G\u00fcn, Muhammed’ in kar\u0131lar\u0131ndan Hafsa’ n\u0131n g\u00fcn\u00fcyd\u00fc. O g\u00fcn Muhammed, Hafsa’ yla cinsel ili\u015fkide bulunmak \u00fczere kalk\u0131p gider. Hafsa’ n\u0131n odas\u0131na var\u0131r. Ama Hafsa’ y\u0131 bulamaz. Tam o s\u0131rada da, bir zamanlar M\u0131s\u0131r Mukavk\u0131s\u0131’ n\u0131n kendisine arma\u011fan etti\u011fi cariyelerden Marya ortaya \u00e7\u0131km\u0131\u015ft\u0131r. O anda Muhammed, cinsel ili\u015fki i\u00e7in tam haz\u0131rl\u0131kl\u0131d\u0131r. Cariye’yi tutup yat\u0131r\u0131r Hafsa’ n\u0131n yata\u011f\u0131na, ve i\u015fini g\u00f6rmeye ba\u015flar. Muhammed’in cariyesi ile yatmas\u0131 do\u011fal. Kuran da, kar\u0131lar\u0131n\u0131n d\u0131\u015f\u0131nda cariyeleriyle de yatmas\u0131na olanak veriyor (bkz. Ahzab suresi, ayet 50,52) \u0130\u015fin bu noktas\u0131 ola\u011fan olmas\u0131na ola\u011fan. Ne var ki, cariyeyi \u00f6zg\u00fcr (hurre) olan bir kad\u0131n\u0131n, \u00fcstelik \u00d6mer k\u0131z\u0131 Hafsa’n\u0131n yata\u011f\u0131nda koynuna al\u0131yor. \u0130\u015fte bu ola\u011fan de\u011fil. Terslik bu ya, o s\u0131rada, Hafsa da \u00e7\u0131kagelmi\u015ftir. Muhammed’ in Marya (Mariye) ile ili\u015fkisini g\u00f6r\u00fcr. Bir s\u00fcre kendine egemen olup kap\u0131da bekler. Muhammed i\u015fini bitirmi\u015ftir. Hafsa tepkisini g\u00f6sterir:<\/p>\n

“Tanr\u0131 el\u00e7isi! Sen beni k\u00f6t\u00fc duruma d\u00fc\u015f\u00fcrd\u00fcn, a\u015fa\u011f\u0131lad\u0131n. \u00d6yle bir \u015fey yapt\u0131n ki, benzerini hi\u00e7bir kar\u0131na yapmad\u0131n! Benim g\u00fcn\u00fcmde, benim s\u0131ramda ve benim yata\u011f\u0131mda bir cariyeyi yat\u0131r\u0131p yap\u0131yorsun!”<\/p>\n

Muhammed ne desin? Sonra, Muhammed’ ile Hafsa aras\u0131nda \u015fu konu\u015fma ge\u00e7er:<\/p>\n

Muhammed: “Vallahi Billahi Marya ile bir daha yatmayaca\u011f\u0131m!”<\/p>\n

“Hafsa! Marya’ y\u0131 kendime haram etsem de ona bir daha yakla\u015fmasam; bundan ho\u015fnut olur musun?<\/p>\n

“Evet!”<\/p>\n

Muhammed hemen ant i\u00e7mi\u015ftir:<\/p>\n

“Hafsa! Aram\u0131zda kals\u0131n, bunu sak\u0131n kimseye s\u00f6yleme, olmaz m\u0131?”<\/p>\n

“Tamam!”<\/p>\n

Ne ki, Hafsa bu durumu Ai\u015fe’ye anlat\u0131r.(Bkz. Taberi, Camiu’l-Beyan,28\/102)<\/p>\n

Kimi aktarmaya g\u00f6re de Muhammed’in Hafsa ile yakalanmas\u0131, Ai\u015fe’nin g\u00fcn\u00fcnde olmu\u015ftur. Hafsa bunu \u00f6\u011frenmi\u015ftir. Muhammed, ondan bunu durumu kimseye s\u00f6ylememesini istemi\u015f, bunu isterken de “Marya’y\u0131 kendime haram ettim. Sana bir m\u00fcjdem var. Ebubekir’le \u00d6mer, benden sonra, \u00fcmmetin i\u015flerini ele alacaklar (halife olacaklar).” Ama, Hafsa, olay\u0131 Ai\u015fe’ye anlat\u0131r. (Bkz.F.Razi,30\/41,43)<\/p>\n

Muhammed’in, Marya’y\u0131 kendisine haram etmesi, yani bu cariyeyle bir daha yatmayaca\u011f\u0131na ant i\u00e7mesi \u00fczerine yeni ayetler gelir:<\/p>\n

“Ey Peygamber! Kar\u0131lar\u0131n\u0131 ho\u015fnut edeceksin diye, Tanr\u0131’n\u0131n sana helal k\u0131lm\u0131\u015f olan\u0131 kendine neden haram yapars\u0131n? Tanr\u0131 ba\u011f\u0131\u015flayan ve ac\u0131yand\u0131r.”(Bkz. Tahrim suresi, ayet:1. Bu ayetin, anlat\u0131lan Marya olay\u0131 nedeniyle geldi\u011fine ili\u015fkin hadisler ve yorumlar i\u00e7in ayn\u0131 tefsirlere bkz.)<\/p>\n

Bu ayetin ve bunu izleyen 4 ayetin “ini\u015f nedeni” olarak, bir “bal \u015ferbeti \u00f6yk\u00fcs\u00fc”n\u00fc i\u00e7eren aktarmalar da var. Ama her zaman \u0130slam\u2019 \u0131n a\u00e7\u0131klar\u0131n\u0131 kapatma \u00e7abalar\u0131 g\u00f6steren Muhammed Ali Subuni bile, ayetlerin, “Marya (Mariye) olay\u0131” nedeniyle geldi\u011fini anlatan hadisin a\u00e7\u0131klamas\u0131n\u0131n daha do\u011fru oldu\u011funu savunur. (Bkz. Muhammed Ali Sabuni, Safvetu’t-Tefasir,3\/406-407)<\/p>\n

Ba\u015fka \u0130slamc\u0131larsa, \u0130slam’\u0131n durumunu kurtarmak amac\u0131yla, buradaki ayetleri “Marya olay\u0131”na de\u011fil, “bal \u015ferbeti” \u00f6yk\u00fcs\u00fcn\u00fc i\u00e7eren hadise ba\u011flamay\u0131 daha uygun bulurlar. Ku\u015fkusuz, zorlamalarla.<\/p>\n

Muhammed, Marya ile yatmay\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fc. Ondan bir o\u011flu olmu\u015ftu: \u0130brahim. Bu o\u011flan epeyce b\u00fcy\u00fcd\u00fckten sonra \u00f6lm\u00fc\u015ft\u00fcr.<\/p>\n

Muhammed’in \u015eehveti:<\/p>\n

Bir hadise g\u00f6re: Muhammed nerede ilgisini \u00e7eken g\u00fczel, bir kad\u0131n g\u00f6rse, hemen eve gider; Zeyneb’le yatard\u0131. B\u00f6ylece \u015fehvetini giderirdi.<\/p>\n

C\u00e2bir lbn Abdullah anlat\u0131yor:<\/p>\n

– “Peygamber bir kad\u0131n g\u00f6rd\u00fc; hemen Zeyneb’e gitti. Ki Zeyneb o s\u0131rada bir derisini ovup i\u015fliyordu. Peygamber hemen cinsel ihtiyac\u0131n\u0131 g\u00f6rd\u00fc. Sonra arkada\u015flar\u0131n\u0131n yan\u0131na \u00e7\u0131kt\u0131. Ve \u015f\u00f6yle konu\u015ftu:<\/p>\n

– Kad\u0131n, \u015feytan bi\u00e7iminde \u00e7\u0131kar kar\u015f\u0131ya. Ve yine \u015feytan bi\u00e7iminde d\u00f6n\u00fcp gider. Bu nedenle sizden herhangi biriniz bir kad\u0131n g\u00f6rd\u00fc m\u00fc, hemen kar\u0131s\u0131na gidip onunla yats\u0131n. \u00c7\u00fcnk\u00fc bu (cinsel ili\u015fki), o ki\u015finin i\u00e7indekini (kabaran \u015fehvetini) s\u00f6nd\u00fcr\u00fcr.” (Bkz. M\u00fcslim, e’s- Sahih, Kitabu’n-Nik\u00e2h\/9-10, hadis no: 1403; Ebu Davud, S\u00fcnen, Kitabu’n-Nik\u00e2h\/44, hadis no: 2151; Tirmiz\u00ee, S\u00fcnen, Kitab’r-R\u0131d\u00e2’\/9, hadis no: 1158.)<\/p>\n

Bu hadiste a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kan \u015fu:<\/p>\n

– Muhammed, kar\u0131lar\u0131n\u0131n d\u0131\u015f\u0131nda da bir kad\u0131na “\u015fehvetle” bak\u0131yordu. Ve ilgisini \u00e7eken bir kad\u0131n g\u00f6rd\u00fc\u011f\u00fcnde “\u015fehvete geliyor”du. Bu kimi ayetlerle de dile getiriliyor. \u00d6rne\u011fin Ahzab Suresinin 52. ayetinde, kar\u0131 almas\u0131na s\u0131n\u0131r getirilirken “(ba\u015fka kad\u0131nlar\u0131n) g\u00fczellikleri seni imrendirse bile…” deniyor. Ayn\u0131 hadise yer veren Gazal\u00ee de, “\u015fehvet”in \u00f6nemini ve cinsel ili\u015fkide bulunup rahatlaman\u0131n sa\u011flad\u0131\u011f\u0131 yarar\u0131 uzun uzun anlat\u0131yor; bu arada da, Muhammed’in \u015fehvetine ve gereksinimini nas\u0131l kar\u015f\u0131lad\u0131\u011f\u0131na geni\u015f yer veriyor. (Bkz. Gazali, lhya-u Ul\u00fbmiddin, Arap\u00e7a, 2\/27-29.)<\/p>\n

– Muhammed i\u00e7in “kad\u0131n”, erke\u011fi her zaman ba\u015ftan \u00e7\u0131karan bir “\u015fehvet kabartan”d\u0131. – Muhammed g\u00f6z\u00fcnde “kad\u0131n”, her zaman “\u015feytan” g\u00f6r\u00fcn\u00fcm\u00fcndeydi. (Muhammed’in “kad\u0131n”\u0131 \u015feytan g\u00f6rmesine ve genel olarak “kad\u0131n”a bak\u0131\u015f\u0131na ili\u015fkin \u00f6rnekleriyle geni\u015f bilgi i\u00e7in, Prof.br. \u0130lhan Arsel’in “\u015eeriat ve Kad\u0131n” adl\u0131, son derece de\u011ferli kitab\u0131na bkz.)<\/p>\n

– \u00c7\u0131kan bir ba\u015fka sonu\u00e7 da \u015fu: Muhammed’e g\u00f6re, bir kad\u0131n, cinsel ili\u015fki kurmak isteyen kocas\u0131na kar\u015f\u0131 koyamaz, kar\u015f\u0131 koymamal\u0131d\u0131r. Muhammed’in bunu i\u015fleyen, \u00f6\u011f\u00fctleyen, buyuran pek\u00e7ok hadisi vard\u0131r. Bunlardan iki \u00f6rne\u011fi burada g\u00f6relim: “Bir adam kar\u0131s\u0131n\u0131 yata\u011f\u0131na (cinsel ili\u015fki i\u00e7in) \u00e7a\u011f\u0131rsa da, kad\u0131n yana\u015fmasa, o s\u0131rada cinsel ili\u015fkide bulunmazsa ve bu y\u00fczden kocas\u0131 geceyi \u00f6fkeli-sinirli olarak ge\u00e7irse, melekler o kad\u0131na, sabaha de\u011fin lanet ederler.” (Bkz. Buh\u00e2r’i, e’s-Sahih, Kitabu Bed’il’halk\/7; Tecr\u00eed, hadis no: 1337; M\u00fcslim, e’s-Sahih, Kitabu’n-Nik\u00e2h\/120-122, hadis no: 1436; Ebu D\u00e2v\u00fbd, S\u00fcnen, Kitabu’n-Nik\u00e2h\/42, hadis no: 2141.) – “Bir adam kar\u0131s\u0131n\u0131 cinsel ihtiyac\u0131n\u0131 gidermek i\u00e7in \u00e7a\u011f\u0131rd\u0131\u011f\u0131 zaman, kad\u0131n hemen o \u00e7a\u011fr\u0131ya uymal\u0131d\u0131r. Kad\u0131n, tand\u0131rda (f\u0131r\u0131nda, ocakta) o anda i\u015f g\u00f6r\u00fcyor olsa bile…” (Bkz. Tirmizi, S\u00fcnen, Kitabu’r-R\u0131d\u00e2\/ 10, hadis no: 1160.)<\/p>\n

As\u0131l konumuza gelelim: Muhammed’in, g\u00f6rd\u00fc\u011f\u00fc yabanc\u0131 kad\u0131n\u0131n \u015fehvet \u00e7ekicili\u011fi kar\u015f\u0131s\u0131nda kal\u0131r kalmaz eve ko\u015fmas\u0131 ve cinsel ili\u015fkide bulunmak i\u00e7in Zeyneb’i se\u00e7mesi ilgin\u00e7tir.<\/p>\n

Muhammed’ in Zeyneb’ i de kar\u0131lar\u0131 aras\u0131na katmas\u0131n\u0131n \u00f6yk\u00fcs\u00fc:<\/p>\n

Zeyneb Bint Cah\u015f, Muhammed’in o\u011fullu\u011fu Zeyd’in kar\u0131s\u0131d\u0131r. Zeyd’i Muhammed kcndisine “o\u011ful” edindi\u011fi i\u00e7in herkes ondan “Muhammed’in O\u011flu (Zeyd Ibn Muhammed)” diye s\u00f6z eder.<\/p>\n

Muhammed bir g\u00fcn, Zeyd’i g\u00f6rmek i\u00e7in onun evine gider. Zeyd’i bulamaz, Zeyd’in kar\u0131s\u0131 Zenneb’le kar\u015f\u0131la\u015f\u0131r. Birden tutulur Zeyneb’e. Bir kad\u0131na Muhammed’in ilgi duymas\u0131, o kad\u0131n\u0131n ba\u015fka erke\u011fe -bu erkek kocas\u0131 da olsa- uygun olmaktan \u00e7\u0131kmas\u0131 ve dolay\u0131s\u0131yla Muhammed’in olmas\u0131 gerekti\u011fi sonucunu do\u011furmaktad\u0131r. Bu nedenle Zeyd durumu \u00f6grenir \u00f6\u011frenmez Muhammed’e gidip konu\u015fur.<\/p>\n

Zeyd:<\/p>\n

-Kar\u0131mdan ayr\u0131lmak istiyorum.<\/p>\n

Muhammed:<\/p>\n

-Neden? Seni ku\u015fkuya d\u00fc\u015f\u00fcrecek bir \u015fey mi yapt\u0131?<\/p>\n

Zeyd:<\/p>\n

-Vallahi hay\u0131r. Beni ku\u015fkuya d\u00fc\u015f\u00fcrecek hi\u00e7bir \u015feyi olmad\u0131.Onun iyilikten ba\u015fka bir\u015feyini g\u00f6rmedim. (Zeyd’ in e\u015fini bo\u015famak istemesinin nedeninin M\u00fcsl\u00fcmanlar\u0131n dedi\u011fi gibi ge\u00e7imsizlik de\u011fil de Muhammed’ in onu arzu etmesi oldu\u011funu ispatlayan c\u00fcmleler)<\/p>\n

Muhammed:<\/p>\n

– \u00d6yleyse kar\u0131n\u0131 b\u0131rakma, Tanr\u0131’dan kork!<\/p>\n

Muhammed “kar\u0131n\u0131 b\u0131rakma” derken, ger\u00e7ekte sevdi\u011fi Zeyneb’in bo\u015fanmas\u0131n\u0131 istiyordu. \u0130stiyordu ki Zeyd onu bo\u015fas\u0131n da kendisi als\u0131n.<\/p>\n

Ama bu iste\u011fini ve sevgisini i\u00e7inde gizliyordu.<\/p>\n

\u0130\u015fte bunun \u00fczerine, Ahzab Suresinin 37. ayeti gelir. (Bkz. Taberi, Camiu’l-Bey\u00e2n, 22\/10-II.) “Tabakatu \u0130bn Sa’d”da daha geni\u015f olarak yer alan bu aktarmay\u0131, do\u011fubilimciler ele al\u0131p ele\u015ftiri konusu yap\u0131yorlar diye, ger\u00e7ekleri \u00f6rtme ya da ters y\u00fcz etme pahas\u0131na da olsa \u0130slam’\u0131 kurtarma \u00e7abas\u0131na giri\u015fmi\u015f g\u00f6r\u00fcnenler “iftira” diye niteliyorlar. Bu \u00f6yk\u00fc, y\u00fczy\u0131llar boyu “hadis” kitaplar\u0131nda ve tefsirlerde yer ala gelmi\u015f oldu\u011fu halde. \u015eimdi ayete bakal\u0131m. Ayetin anlam\u0131 \u015f\u00f6yle: (\u00c7eviri, Diy\u00e2net’in)<\/p>\n

“Ey Muhammed! Allah\u0131n nimet verdi\u011fi ve seninde nimetlendirdi\u011fin kimseye: “E\u015fini b\u0131rakma, Allah’tan sak\u0131n!’ diyor; Allah’\u0131n a\u00e7\u0131\u011fa vuraca\u011f\u0131 \u015feyi i\u00e7inde sakl\u0131yordun. \u0130nsanlardan \u00e7ekiniyordun. Oysa Allah’tan \u00e7ekinmen daha uygundu. Sonunda Zeyd, e\u015fiyle ilgisini kesti- \u011finde onu seninle evlendirdik. Ki, evlatl\u0131klar\u0131 e\u015fleriyle ilgilerini kestiklerinde onlarla evlenmek konusunda m\u00fcminlere bir sorumluluk olmad\u0131\u011f\u0131 bilinsin. Allah’\u0131n buyru\u011fu yerine gelecektir.” (Ahz\u00e2b, ayet: 37.)<\/p>\n

Bu ayette anlat\u0131lanlar:<\/p>\n

1- Muhammed, Zeyd’e “kar\u0131s\u0131n\u0131 bo\u015famamas\u0131n\u0131” s\u00f6ylerken i\u00e7inde bir \u015fey sakl\u0131yordu. Bunu da sonradan Tanr\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karacakt\u0131. Muhammet’in i\u00e7inde saklad\u0131\u011f\u0131 neydi?<\/p>\n

Yukar\u0131daki \u00f6yk\u00fcye g\u00f6re, bu sorunun iki kar\u015f\u0131l\u0131\u011f\u0131 olabilir:<\/p>\n

1- Muhammed’in i\u00e7inde saklad\u0131\u011f\u0131 \u015fey, Zeyneb’e olan a\u015fk\u0131yla birlikte, Zeyd’in onu bo\u015famas\u0131 ve kendisini almas\u0131na olanak sa\u011flamas\u0131n\u0131 istemesiydi. Yukar\u0131daki \u00f6yk\u00fcy\u00fc “uydurma ve iftira” diye niteleyenlerse; Muhammed’in i\u00e7inde saklad\u0131\u011f\u0131 ayette bildirilen \u015fey i\u00e7in \u015fu kar\u015f\u0131l\u0131\u011f\u0131 veriyorlar: Onun saklad\u0131g\u0131 \u015fey, yaln\u0131zca, Zeyd’in kar\u0131s\u0131n\u0131n bo\u015fanmas\u0131 ve onunla kendisinin evlenmesi iste\u011fiydi. Oysa bunlar hep i\u00e7 i\u00e7e \u015feyler. \u00c7\u00fcnk\u00fc Muhammed Zeyneb’e tutulmu\u015fsa, kocas\u0131n\u0131n onu bo\u015famas\u0131n\u0131 ve kendisinin almas\u0131n\u0131 istemesi do\u011fald\u0131. Bu yoldaki iste\u011fini gizlemesiyle a\u015fk\u0131n\u0131 da gizlemi\u015f oluyordu.<\/p>\n

2- Muhammed’in i\u00e7indekini gizlemesine, insanlardan korkup \u00e7ekinmesine yol a\u00e7\u0131yordu.<\/p>\n

Peki bu korkuya, \u00e7ekinmeye yol a\u00e7an neydi? Yani Muhammed, i\u00e7indekini a\u00e7\u0131\u011fa vurdu\u011fu zaman insanlar\u0131n ne yapacaklar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyordu ki, onun korkusunu ta\u015f\u0131yordu? Bu soruya \u015fu kar\u015f\u0131l\u0131k veriliyor: Muhammed, o\u011fullu\u011funun kar\u0131s\u0131n\u0131 almaya kalk\u0131yor diye dedikodu yap\u0131lmas\u0131ndan \u00e7ekiniyordu. \u00c7\u00fcnk\u00fc gelenek, b\u00f6yle bir duruma elveri\u015fli de\u011fildi. O\u011fullu\u011fun kar\u0131s\u0131yla evlenmek \u00e7irkin kar\u015f\u0131lan\u0131rd\u0131. (Bkz. Muhammed Ali Sabuni, Safvetu’t-Tefasir, 2\/527-528 ve \u00f6teki tefsirler.) \u00d6yk\u00fcye g\u00f6re \u015fu kar\u015f\u0131l\u0131k da verilebilir: Muhammed, hem Zeyd’den, hem de \u00f6teki insanlardan \u00e7ekiniyordu. Ba\u015fkas\u0131n\u0131n, \u00fcstelik de “o\u011fullu\u011fu”nun kar\u0131s\u0131na g\u00f6z koydu\u011fu i\u00e7in… Bir s\u00fcre bu nedenle durumu a\u00e7\u0131\u011fa vurmam\u0131\u015ft\u0131. Ama sonra, “ayetin geli\u015fi” sorunu \u00e7\u00f6zm\u00fc\u015ft\u00fc.<\/p>\n

3 – Muhammed’in, o\u011fullu\u011fundan bo\u015fanan Zeyneb’i almas\u0131 bu y\u00f6nde herkese bir kap\u0131 a\u00e7mas\u0131na y\u00f6neliktir.<\/p>\n

Ayette ileri s\u00fcr\u00fclen gerek\u00e7e bu.Yani, herkes o\u011fullu\u011funun bo\u015fanan kar\u0131s\u0131yla rahat evlenebilsin diye Muhammed’in Zeyneb’le evlendirildi\u011fini a\u00e7\u0131kl\u0131yor.’ Bu a\u00e7\u0131klama kar\u015f\u0131s\u0131nda da bir soru beliriyor:<\/p>\n

– Bu evlilik olmadan da soruna \u00e7\u00f6z\u00fcm getirilemez miydi? \u00d6rne\u011fin, bir ayetle, herkese b\u00f6yle bir yola gitmenin “helal” oldu\u011fu bildirilirdi; sorun kalmazd\u0131. Neden bu \u00e7\u00f6z\u00fcm yolu se\u00e7ilmedi de, ille de Muhammed’in Zeyneb’le evlendirilmesi gerekli g\u00f6r\u00fcld\u00fc? Bu sorunun kar\u015f\u0131l\u0131\u011f\u0131 yok. (Admin’ in Notu: Turan Dursun’un buraya kadar anlatt\u0131\u011f\u0131 \u00f6yk\u00fcn\u00fcn devam\u0131n\u0131 Arif Tekin’ in “Kuran’\u0131n K\u00f6keni” adl\u0131 kitab\u0131n 166. sayfas\u0131ndan itibaren g\u00f6relim:<\/p>\n

“.. Muhammed, Zeyd’ i \u00e7a\u011f\u0131r\u0131p bu ayeti (ahzap, 37) anlatt\u0131ktan sonra ona \u015fu g\u00f6revi veriyor: “Git Zeynep’ e bu olaylar\u0131 anlat ve onu bana iste.. Zeyd, kap\u0131ya var\u0131nca i\u00e7eri giremiyor ve y\u00fcz\u00fcn\u00fc \u00e7evirerek, -kendi anlat\u0131m\u0131na g\u00f6re-ter i\u00e7inde, sanki d\u00fcnya ba\u015f\u0131na y\u0131k\u0131lm\u0131\u015f gibi bir ruh hali i\u00e7inde kendisinin Muhammed’in el\u00e7isi oldu\u011funu ve onu istemeye geldi\u011fini s\u00f6yl\u00fcyor. Zeynep ise o s\u0131rada hamur i\u015fi yapmaktad\u0131r. Zeyd’i dinledikten sonra olumlu yan\u0131t vermiyor ve “d\u00fc\u015f\u00fcnmem laz\u0131m” diyerek ibadet odas\u0131na \u00e7ekiliyor. Zeyd, bu olumsuz haberi Muhammed’ e bildirince Muhammed art\u0131k buna dayanam\u0131yor ve do\u011fruca Zeyneb’in evine giderek ona el koyuyor. Gerek\u00e7e, o s\u0131rada inen Ahzab Suresi’nin 37. ayetindeki “Ey Habibim, Zeyneb’i biz sana nikahlad\u0131k” c\u00fcmlesidir. Art\u0131k bu ayete dayanarak ne Zeynep’e mehir \u00fccretini veriyor, ne evlenme i\u00e7in \u015fahit tutuyor ve ne de Zeynep’in akrabas\u0131ndan izin al\u0131yor. Bu s\u0131rada Muhammed 58 ya\u015f\u0131nda Zeynep ise 35 ya\u015f\u0131nda idi. \u00dcstelik Muhammed’in yan\u0131nda \u015fu han\u0131mlar\u0131 vard\u0131:<\/p>\n

1)Ai\u015fe (12 ya\u015f\u0131nda)
2)Hafsa (23 ya\u015f\u0131nda)
3)\u00dcmm\u00fc Seleme (30 ya\u015flar\u0131nda)<\/p>\n

Olay burada da bitmiyor. Muhammed’in Zeyneble evlenmesinden k\u0131sa bir s\u00fcre sonra (Hicri 6. y\u0131l) Zeyd, Muhammed taraf\u0131ndan \u00fcst \u00fcste 6 k\u00fc\u00e7\u00fck sava\u015fa-bask\u0131na g\u00f6nderiliyor. Bunlar \u015funlard\u0131r:<\/p>\n

1) Beni S\u00fcleym 2) \u0130ys 3) Taraf 4) Hisma 5) Vadi’l Kura 6) \u00dcmm\u00fc Kirfe.<\/p>\n

Zeyd, bunlar\u0131n hi\u00e7 birinde vurulmayarak ba\u015far\u0131yla d\u00f6n\u00fcyor. Sonunda Muhammed Zeyd’i tarihte “Mute Sava\u015f\u0131” olarak bilinen sava\u015fta 3000 ki\u015filik M\u00fcsl\u00fcman ordusuyla yakla\u015f\u0131k 100.000 ki\u015filik Rum ordusunun kar\u015f\u0131s\u0131na \u00e7\u0131kar\u0131yor. \u00dcstelik Halit Bin Velid gibi daha usta bir komutan var iken. Zeyd bu sefer \u00f6ld\u00fcr\u00fcl\u00fcyor.<\/p>\n

Muhammed ve G\u00fczel Safiyye:<\/p>\n

Y\u0131l: 628. Diyanet yay\u0131nlar\u0131ndan “Tecrid”in “m\u00fctercim”i Kamil Miras’\u0131n anlat\u0131m\u0131yla “g\u00fczel bir vahan\u0131n ortas\u0131nda kurulmu\u015f olan Hayber Kasabas\u0131”n\u0131n g\u00f6r\u00fclebilen “en nefis hurmal\u0131klar\u0131”ndan y\u00fczlercesi Muhammed”in buyru\u011fuyla kesilmi\u015fti. “Tanr\u0131’n\u0131n buyru\u011fudur” diye. Her zaman oldu\u011fu gibi… \u0130\u015fte Kur’an ayeti: (\u00c7ev. Diyanet’in)<\/p>\n

-“\u0130nk\u00e2rc\u0131 kitap ehlinin yurtlar\u0131nda hurma a\u011fa\u00e7lar\u0131n\u0131 kesmeniz veya onlar\u0131 kesmeyip g\u00f6vdeleri \u00fczerinde ayakta b\u0131rakman\u0131z Allah’\u0131n izniyledir. Allah, yoldan \u00e7\u0131kanlar\u0131 b\u00f6ylece rezilli\u011fe u\u011frat\u0131r” (Ha\u015fr Suresi, ayet: 5.) Bu ayet, Muhammed’in Ben\u00fb Nadir’in hurmal\u0131klar\u0131n\u0131 yakt\u0131rmas\u0131na y\u00f6neltilen ele\u015ftirilere cevapt\u0131r. (Bkz. Buhari, e’s-Sahih, Kitabu’l-Cihad \/ 154; M\u00fcslim, e’s-Sahih, Kitabu’l-Cihad \/10; h. no: 1746; Ebu Davud, S\u00fcnen, Kitabu’l-Cihad \/91, h. no: 2615.)<\/p>\n

“Hurma soyk\u0131r\u0131m\u0131”yla birlikte “insan soyk\u0131r\u0131m\u0131” da yap\u0131lm\u0131\u015ft\u0131. \u00d6zellikle yahudilerin yerle\u015fim b\u00f6lgelerinde. Bunlardan biri de “Hayber”de ger\u00e7ekle\u015ftiriliyordu. . Hayberin bir\u00e7ok “kale”si vard\u0131. Bir bu\u00e7uk aya yak\u0131n bir s\u00fcre i\u00e7inde, yahudilerin kendi i\u00e7lerinden gelip Muhammed’den g\u00fcvence alan kimi hainlerinin yard\u0131m\u0131yla “kale”ler bir bir d\u00fc\u015ft\u00fc ve m\u00fcsl\u00fcmanlar kazanm\u0131\u015f oldular. Kuran’\u0131n Tevrat’tan aktar\u0131lan “Tann”s\u0131 “\u0130srailo\u011fullar\u0131”n\u0131, yani Yahudi toplumunu, “t\u00fcm toplumlardan \u00fcst\u00fcn yapt\u0131\u011f\u0131n\u0131” duyuruyor. (Bkz. Bakara, ayet: 47, 122; A’raf, ayet: 140.) Ama “Hayber Sava\u015f\u0131”nda Yahudilere yard\u0131m etmemi\u015fti. “Ganimet”ler, tutsaklar. Bunlar i\u00e7inde de kad\u0131n ve \u00e7ocuklar. A\u011fla\u015fmalar, s\u0131zlanmalar…<\/p>\n

Ve bu arada, yak\u0131nlar\u0131yla birlikte tutsak d\u00fc\u015fm\u00fc\u015f olan Safiyye. G\u00fczeller i\u00e7inde bir ba\u015fka g\u00fczel. Ne var ki ac\u0131lar i\u00e7inde… Yak\u0131nlar\u0131ndan kiminin kellesi gitmi\u015f bu sava\u015fta. Kimi de i\u015fkence alt\u0131nda… Babas\u0131, kafas\u0131 kesilenler aras\u0131nda, kocas\u0131 ve kocas\u0131n\u0131n karde\u015fi sorgulan\u0131yor, i\u015fkence g\u00f6r\u00fcyor. Bir s\u00fcre sonra \u00f6l\u00fcr\u00fcleceklerdir.<\/p>\n

Safiyyenin Ailesinden Ki\u015filer \u0130\u015fkenceyle \u00d6ld\u00fcr\u00fcl\u00fcyor:<\/p>\n

Leoni Caetani, “Muhammed, ihtimal ki g\u00fczel Safiyye’ye g\u00f6z koymu\u015f oldu\u011fu, zevcinden (kocas\u0131ndan) kurtulmak istedi\u011fi i\u00e7in Kinane \/ Ibn Rebia \/ Ibn Ebi’l-Hukayk’\u0131 celbetti; Ebi’l-Hukayk ailesinin me\u015fhur m\u00fccevherat\u0131n\u0131 teslim etmesini istedi…” dedikten sonra birtak\u0131m bilgiler aktar\u0131yor. Bu bilgilere g\u00f6re, gerek Kinane, gerekse karde\u015fi hazinenin yerini s\u00f6ylemiyorlar. Ama hazinenin bir kesimi sonradan bulunuyor. Ne var ki, Muhammed t\u00fcm\u00fcn\u00fc elde etme karar\u0131nda. Ba\u015fl\u0131yor i\u015fkence ettirneye.<\/p>\n

Bu Kinane, Saf\u0131yye’nin k\u0131sa bir s\u00fcre \u00f6nce evlendi\u011fi kocas\u0131d\u0131r. Bir s\u00fcre sonra Muhammed’in koynuna sokulacak olan Safiyye’nin kocas\u0131… Caetani aktard\u0131\u011f\u0131 bilgiler aras\u0131nda \u015funlan da yaz\u0131yor:<\/p>\n

– “Kinane’ye, hazinenin bir k\u0131sm\u0131n\u0131 ba\u015fka bir yere saklam\u0131\u015f olup olmad\u0131\u011f\u0131n\u0131 s\u00f6yletmek i\u00e7in m\u00fcthi\u015f i\u015fkenceler yap\u0131ld\u0131. Z\u00fcbeyr Ibn\u00fc’l- Avv\u00e2m (sa\u011fl\u0131klar\u0131ndayken cennetlik olduklan bildirilmi\u015f on ki\u015fiden biri), Peygamberin emirlerini bizzat tatbik etti. Zavall\u0131n\u0131n a\u011fz\u0131ndan bir \u015fey alamay\u0131nca, YANAN ODUNLARLA G\u00d6\u011eS\u00dcN\u00dc DELD\u0130. \u00d6lecek durumdayken Muhammed lbn Mesleme’ye teslim etti. O da biraderi Mahmud’un intikam\u0131n\u0131 almak i\u00e7in Kinane’nin \u0131zd\u0131rab\u0131na nihayet verdi, onu \u00f6ld\u00fcrd\u00fc. Kinane’nin karde\u015fine de pek zalimane i\u015fkenceler yap\u0131ld\u0131. (…) Iki bedbaht yahudi terk-i hayat eder etmez, Muhammed kad\u0131nlar\u0131 celbettirdi…” (Bkz. Leoni Caetani, \u0130slam Tarih\u00e7e. H\u00fcseyin Cahid Yal\u00e7\u0131n, Istanbul, 1925, 5 \/ 123-124.)<\/p>\n

Caetani’nin bu yazd\u0131klar\u0131 kimi \u0130slami kaynaklara da dayan\u0131yor. Bununla birlikte ne \u00f6l\u00e7\u00fcde do\u011fru, ya da do\u011fru olanlar\u0131n ne kadar\u0131n\u0131 i\u00e7ine al\u0131yor? Kesin bir\u015fey s\u00f6ylenemez ku\u015fkusuz. Ama \u015furas\u0131, \u0130slam d\u00fcnyas\u0131nda en sa\u011flam kabul edilen kaynaklarda da yer al\u0131yor ki; Safiyye, Hayber Sava\u015f\u0131’ nda ve sonucunda aile \u00fcyelerini yitirmi\u015fti. Babas\u0131n\u0131, kocas\u0131n\u0131, kocas\u0131n\u0131n karde\u015fini… (Kar\u015f\u0131la\u015ft\u0131rmalar ve geni\u015f bilgi i\u00e7in Prof. Dr. \u0130lhan Arsel’ in \u015eeriat ve Kad\u0131n adl\u0131 kitab\u0131na ba\u015fvurmay\u0131 \u00f6neririm.) M\u00fcsl\u00fcmanlar\u0131n elinde katledilmi\u015fti Safiyye’nin aile \u00fcyeleri. Muhammed’in buyru\u011fuyla… Ama \u015fimdi bu Safiyye, ayn\u0131 Muhammed’ in kar\u0131s\u0131 yap\u0131lacak ve yolda da koynuna sokulacak.<\/p>\n

Muhammed, Safiyye’yi D\u0131hye’nin Elinden Al\u0131yor:<\/p>\n

“Hadis”lerden ald\u0131g\u0131m\u0131z bilgiye g\u00f6re:<\/p>\n

Sava\u015f sonras\u0131nda, D\u0131hyet\u00fc’l-Kelb\u0131 ad\u0131ndaki delikanl\u0131 Arap, Muhhamed’e gelir; tutsak kad\u0131nlardan birini kendisine almas\u0131 i\u00e7in ondan izin ister. Muhammed de, hadisi \u00e7eviren Kamil Miras’\u0131n \u00e7evirisiyle: “Haydi git de bir c\u00e2riye al!” diye kar\u015f\u0131l\u0131k verir. Ne var ki D\u0131hye gidip Safiyye’yi al\u0131r. Bunu g\u00f6ren bir ba\u015fka Arap hemen ko\u015fup Muhammed’e haber verir. Safiyye’nin D\u0131hye’ye de\u011fil; “Peygamber”e uygun olacag\u0131n\u0131 s\u00f6yler. Muhammed’de D\u0131hye’yi \u00e7a\u011f\u0131rt\u0131r; “ba\u015fka bir cariyeyi” almas\u0131n\u0131 s\u00f6yler. D\u0131hye’ye verilen “cariye”, Safiyye’nin kocas\u0131n\u0131n k\u0131zkarde\u015fidir. Muhammed, kendisine “kar\u0131” olman\u0131n kar\u015f\u0131l\u0131\u011f\u0131nda Safiyye’yi “az\u00e2d” eder. Yani, “\u00e2z\u00e2d etmi\u015f olma”y\u0131, evlilikte verilmesi gereken “mehir” sayar. Yola \u00e7\u0131k\u0131ld\u0131\u011f\u0131nda, bir yandan da “zifaf’ d\u00fc\u015f\u00fcn\u00fclmektedir. \u00dcmmi\u00fc S\u00fcleym, Safiyye’yi haz\u0131rlar. Ve gece olunca da Muhammed’in koynuna koyar.” (Ba\u015fta Buhari, en sa\u011flam hadis ki\u0131aplar\u0131nda da yer alan bu hadisi, Kamil Miras’\u0131n \u00e7eviri ve “Izah”\u0131n\u0131 da g\u00f6rmek i\u00e7in Bkz. Sahih-i Buhari Muhtasar\u0131 Tecr\u00eed-i Sarih Tercemesi, Ankara, 1985, Diyanet Yay\u0131nlar\u0131ndan, 2\/299-310.)<\/p>\n

Safiyye’yi Muhammed Neden Alm\u0131\u015ft\u0131 ?<\/p>\n

Bu soruya kar\u015f\u0131l\u0131k olarak ileri s\u00fcr\u00fclenin \u00f6zeli \u015fu:<\/p>\n

-Safiyye, soylu bir aileden geliyordu. Babas\u0131 Ben\u00fb Nad\u00eer kabilesinin ba\u015f\u0131, kocas\u0131 da yine \u00e7ok ileri gelenlerden biriydi. Bu nedenle onu, s\u0131radan bir kimseye vermek uygun olmazd\u0131. Yahudiler i\u00e7in bu, bir utan\u00e7 konusu olurdu. En iyisi “Peygamber”e kan yapmakt\u0131. Bu yola gidildi.<\/p>\n

Diyanet yay\u0131nlar\u0131 aras\u0131nda yer alan Sahih-i Buhari Muhtasar\u0131 Tecrid-i Sarih tercemesinde, 1612. hadisin “\u0130zah”\u0131nda Kamil Miras \u015f\u00f6yle diyor:<\/p>\n

– ” Hazreti Safiyye, Huyay Ibn Ahtab’\u0131n k\u0131z\u0131d\u0131r. Beni Nad\u0131r ve Beni Kurayza’n\u0131n en \u015ferefli bir ailesine mensuptu. Hayber Yahudileri’nin reisi Kinane Ibn Rabi ile yeni evlenmi\u015fti. HER \u0130K\u0130 C\u0130HETLE ASALET\u0130 vard\u0131. (…) Hayber reisinin gelini (kar\u0131s\u0131) ve Beni Nad\u0131r’\u0131n en \u015ferefli bir aile k\u0131z\u0131 olan Safiyye’nin D\u0131hye’ye verilmesi, YAHUD\u0130LER \u0130\u00c7\u0130N PEK Z\u0130YADE \u00c2R’\u0131 ve hacaleti (utanca) mucip olaca\u011f\u0131 be- yaniyle itiraz edildi. Res\u00fblu Ekrem (Peygamber) de D\u0131hye’den istirdad (geri al\u0131p) ve az\u00e2d ederek nik\u00e2hla kad\u0131nlar\u0131 aras\u0131na ithal etti.”<\/p>\n

Bu Gerek\u00e7ede Mant\u0131k Var m\u0131?<\/p>\n

Gerek\u00e7e bu olunca, \u015fu sorular sorulabilir:<\/p>\n

– O “soylu”, o ,”\u015ferefli” denenlcr hep k\u0131l\u0131\u00e7tan ge\u00e7irilmemi\u015f miydi? Geriye ne kalm\u0131\u015ft\u0131 ki onlar i\u00e7in “\u00e2r (utan\u00e7)” s\u00f6iz konusu olsun? “\u015eerefi” olduklar\u0131ndan s\u00f6zedilen “Beni Kurayza”ya, o ‘Res\u00fblu Ekrem”in (Muhammed’in) arkada\u015flar\u0131na uygulatt\u0131rd\u0131\u011f\u0131 korkun\u00e7luklar, i\u015fkence ve soyk\u0131r\u0131m, benzeri ancak tarihin en ilkel d\u00f6nemlerinin en ilkel insanlar\u0131nda g\u00f6r\u00fclebilir t\u00fcrdendi. B\u00fct\u00fcn bunlar, Islam’\u0131n kendi kaynaklar\u0131ndan belgelerle sergilenebilir. Ama yeri buras\u0131 de\u011fil. Burada, Muhammed’in “\u015fehvet”i nedeniyle Safiyye’den s\u00f6z etmektir konu.<\/p>\n

Ama yine de, Prof. Dr. \u0130lhan Arsel’in sat\u0131rlar\u0131ndan bir kesimini buraya aktarman\u0131n iyi olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum:<\/p>\n

” Safiyye’nin Muhammed’e verilmesinin, yahudilerin g\u00f6nl\u00fcn\u00fc kazanmakla ya da onlar\u0131n d\u00fc\u015fmanl\u0131k ve kinlerini yumu\u015fatmakla da hi\u00e7 ama hi\u00e7 ilgisi yoktur. \u00c7\u00fcnk\u00fc Hayber Seferi, Hicretin 7. y\u0131l\u0131na rastlar. Oysa Muhammed, daha Hicretin ikinci y\u0131l\u0131ndan itibaren Yahudilere kar\u015f\u0131 d\u00fc\u015fmanl\u0131k siyasetine ba\u015flam\u0131\u015f ve onlar\u0131 imha planlan haz\u0131rlami\u015ft\u0131r. Hayber seferine giri\u015ftigi tarihlerde, art\u0131k Yahudilerin k\u00f6k\u00fcn\u00fc iyice kaz\u0131ma safhas\u0131ndayd\u0131. Ben\u00fb Kaynuka, Benu Kurayza ve Ben\u00fb Nad\u00eer gibi, Medine’nin en \u00fcnl\u00fc Yahudilerini temizlemi\u015f ve s\u0131ra Hayber Yahudilerine gelmi\u015fti…” (Arsel, bunu, “\u015eeriat ve Kad\u0131n”\u0131n savunmas\u0131 i\u00e7in yazm\u0131\u015f, ama yay\u0131mlanmam\u0131\u015ft\u0131r. T.D.)<\/p>\n

– Muhammed Safiyye’yi D\u0131hye’nin elinden al\u0131nca, bu kad\u0131n\u0131n “kocas\u0131n\u0131n k\u0131zkarde\u015fi”ni vermi\u015fti ona. Ayn\u0131 aileden oldu\u011funa g\u00f6re onun da “asalet”i vard\u0131. D\u0131hye’ye o nas\u0131l verilebilmi\u015fti? O zaman “\u00e2r” olaca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclmemi\u015f miydi?<\/p>\n

– Hepsi bir yana da; Muhammed, en yak\u0131nlar\u0131n\u0131, sevdiklerini \u00f6ld\u00fcrtt\u00fc\u011f\u00fc bir kad\u0131n\u0131 Safiyye’yi o ac\u0131l\u0131 g\u00fcn\u00fcnde koynuna nas\u0131l alabilmi\u015fti? Onunla nas\u0131l sevi\u015febilmi\u015fti? Bunun “cevab\u0131” verilebilir mi? Safiyye o s\u0131rada, daha “k\u00f6rpe” denecek ya\u015ftayken Muhammed, 57 ya\u015f\u0131ndayd\u0131.<\/p>\n

Muhammed’ in “\u015fehvet”ini ve “Tanr\u0131s\u0131n\u0131n” bu “\u015fehvet”e b\u00fcy\u00fck \u00f6nem verip kolayl\u0131klar g\u00f6sterdi\u011fini anlatmak i\u00e7in, kar\u0131lar\u0131n\u0131-cariyelerini t\u00fcm\u00fcyle ve \u00f6yk\u00fcleriyle s\u0131ralay\u0131p anlatmaya gerek yok. Konu, bu kadar \u00f6rnekle de anla\u015f\u0131lm\u0131\u015ft\u0131r. Ama\u00e7, bir ger\u00e7e\u011fi a\u00e7\u0131\u011fa \u00e7\u0131karmak.Ve g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131lacak bu t\u00fcr ger\u00e7eklerle, insanl\u0131\u011f\u0131n \u00f6n\u00fcndeki “tabular\u0131n” y\u0131k\u0131lmas\u0131nda yararl\u0131 olabilecek bir katk\u0131 sa\u011flamak. Daha \u0131\u015f\u0131kl\u0131, daha g\u00fczel, daha \u00f6zg\u00fcr bir d\u00fcnya i\u00e7in…<\/p>\n

Muhammed’ in Neden \u00c7ok Kar\u0131s\u0131 Vard\u0131?<\/p>\n

\u0130slamc\u0131lara bakarsan\u0131z \u015f\u00f6yle a\u00e7\u0131klanabilir:<\/p>\n

– “Peygamber”, kimi kad\u0131nlara “ac\u0131m\u0131\u015ft\u0131” da o nedenle alm\u0131\u015ft\u0131 onlar\u0131.<\/p>\n

\u00d6nce bunun hi\u00e7 olamayaca\u011f\u0131n\u0131, ger\u00e7eklerle hi\u00e7bir bi\u00e7imde ba\u011fda\u015fmad\u0131\u011f\u0131n\u0131 belirtelim. Yoksul, \u00e7aresiz kad\u0131n m\u0131 toplam\u0131\u015ft\u0131 Muhammed? Hangisi bu durumdayd\u0131? O \u00e7a\u011fda, o y\u00f6relerde say\u0131lamayacak kadar yoksul, \u00e7aresiz kad\u0131n vard\u0131. Muhammed onlar\u0131n hangi birini alacakt\u0131? Bu amaca y\u00f6nelseydi ba\u015fa \u00e7\u0131kabilir miydi? Sonra “yoksul”un “\u00e7aresiz”in sorunu \u00e7\u00f6zme yolu; onunla Muhammed’ in evlenmesi miydi?<\/p>\n

-“Peygamber”, kimileriyle de “siyasi sebeplerle” evlenmi\u015fti.<\/p>\n

Bunu diyen \u0130sl\u00e2mc\u0131lara \u015funu sormak gerekir: Muhammed bir “Peygamber” idiyse, b\u00f6yle “siyasi sebepler”e neden gerek duyuyordu? “Tanr\u0131s\u0131n\u0131n” yard\u0131m\u0131 yeterli de\u011fil miydi? Bu yard\u0131m yeterli de\u011fil miydi de, bir s\u00fcr\u00fc kad\u0131n toplad\u0131? Hem de bir kesimi gen\u00e7, k\u00f6rpe… Ve bu kad\u0131nlar\u0131 kimseyle evlenmeleri m\u00fcmk\u00fcn olmayan birer “ebed\u00ee dul” olarak b\u0131rakt\u0131 kendisinden sonra. Bu kad\u0131nlar ondan sonra kimseyle evlenmemeye h\u00fck\u00fcml\u00fcyd\u00fcler. \u00c7\u00fcnk\u00fc, hepsi de “m\u00fcminlerin analar\u0131’ olarak Kur’an’a ge\u00e7irilmi\u015fti. (Bkz. Ahzab, ayet: 6.) Bunlardan kimi, \u00c2i\u015fe, C\u00fcveyriyye gibi 18-19 ya\u015f\u0131nda “dul” kalm\u0131\u015flard\u0131. “\u00c7ocuk ya\u015fta dullar”. \u0130leri s\u00fcr\u00fclen “siyasi sebepler” bunu da m\u0131 gerektirmi\u015fti?<\/p>\n

Muhammed’in \u00e7ok kar\u0131 ve cariye almas\u0131nda, o d\u00f6nemlerde, Araplarda ge\u00e7erli olan neydiyse oydu etken: Cinsel istek ve onun gere\u011fi. En az\u0131ndan, ba\u015fta bu geliyordu. “Bir ta\u015fla birka\u00e7 ku\u015f vurmalar” da oluyordu ku\u015fkusuz. Ama temel etkeni g\u00f6zden ka\u00e7\u0131rmamak gerekir.<\/p>\n

\u0130slamc\u0131lar, “Peygamberimiz nefsani arzular\u0131na g\u00f6re davranm\u0131yordu, han\u0131mlar\u0131 da nefsani arzularla al\u0131nmam\u0131\u015ft\u0131” diye dursunlar; ayetler, hadisler ve de ger\u00e7ekler ortada.<\/p>\n

Muhammed, Cinsel \u0130li\u015fkilere Ne Kadar Zaman Ay\u0131r\u0131yordu<\/p>\n

O d\u00f6nem Araplar\u0131nda “\u015fehvet”, “erkeklik g\u00fcc\u00fc” en ba\u015fta gelen bir \u00f6zellikti. Bunu Gazali, Ihy\u00e2u Ulumiddin adl\u0131 \u00fcnl\u00fc kitab\u0131n\u0131n “Kitabu Adabi’n Nik\u00e2h” b\u00f6l\u00fcm\u00fcnde uzun uzun anlat\u0131r. Bir dolu \u00f6rnek verir, Ali’nin o\u011flu Hasan’\u0131n bir al\u0131\u015fta “d\u00f6rt kar\u0131 birden” ald\u0131\u011f\u0131n\u0131, sonra \u00e7ok ge\u00e7meden bunlar\u0131 bo\u015fay\u0131p yenilerini ald\u0131\u011f\u0131n\u0131, Muhammed’e bu torunu anlat\u0131ld\u0131\u011f\u0131nda Muhammed’in: “O, yarat\u0131l\u0131\u015fta da huyda da bana benziyor!” dediini, bu o\u011flan\u0131n, 200 kadar kar\u0131 elden ge\u00e7irdi\u011fini anlatan bir hadise, Muhammed’in, “d\u00fcnyan\u0131zdan bana \u00fc\u00e7 \u015fey sevdirildi” dedikten sonra bunlardan birinin de “kad\u0131n” oldugunu dile getiren bir ba\u015fka hadisine ve daha nice hadislere, \u00f6yk\u00fclere yer veriyor. (Bkz. Gazali, \u0130hya- u Ul\u00fbmiddin, Arap\u00e7a, 28-29 ve \u00f6t.) Gazal\u00ee, Fel\u00e2k Suresinin (Diyanet’in \u00e7evirisiyle:) “Bast\u0131rd\u0131\u011f\u0131 zaman karanl\u0131\u011f\u0131n \u015ferrinden de O’na s\u0131\u011f\u0131n\u0131r\u0131m, de!” anlam\u0131 verilen 3. ayetine “Ve sertle\u015fip kalkm\u0131\u015f olan zekerin (erkeklik organ\u0131n\u0131n) bu duruma geldi\u011fi zamanki bast\u0131rmas\u0131n\u0131n \u015ferrinden de Tanr\u0131 ya s\u0131\u011f\u0131n\u0131r\u0131m, de!” anlam\u0131n\u0131n verilebilece\u011fini, bu anlam\u0131 \u0130bn Abbas’\u0131n verdigini; \u00fcnl\u00fc gizemci C\u00fcneyd-i Ba\u011fdadi’nin (\u00f6lm. 910.) “Yemeye, i\u00e7meye ne denli gereksinim duyuyorsam, cinsel ili\u015fkiye de o denli gereksinim duyuyorum!” dedi\u011fini aktar\u0131yor ve verdi\u011fi \u00f6rneklerle “insan\u0131n rahatlamas\u0131 i\u00e7in \u015fehvetinin gere\u011fini yerine getirmesinin \u00f6nemini” anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 belirtiyor. (Bkz. Ayn\u0131 kitap, s. 27.)<\/p>\n

Muhammed’in \u00e7ok kar\u0131 al\u0131\u015f\u0131na, kad\u0131nlara y\u00f6neli\u015fine de bu a\u00e7\u0131dan bakmak ger\u00e7ek\u00e7i bir yakla\u015f\u0131m olur. Hadislere bakt\u0131\u011f\u0131m\u0131z zaman, Muhammed’in “cinsel ili\u015fki”ye ay\u0131rd\u0131\u011f\u0131 zaman\u0131n, \u015fa\u015f\u0131lacak boyutlarda oldu\u011funu g\u00f6r\u00fcyoruz. \u0130\u015fte bir hadis, En’es anlat\u0131yor:<\/p>\n

Peygamber, 9 ya da 11 kar\u0131s\u0131 varken, gecenin ya da g\u00fcnd\u00fcz\u00fcn belli saatinde t\u00fcm\u00fcn\u00fc dola\u015f\u0131yor ve hepsiyle cinsel ili\u015fkide bulunuyordu.”<\/p>\n

Enes’e soruluyor: – “\u0130yi ama, Peygamber buna g\u00fc\u00e7 yetirebiliyor muydu?” Enes kar\u015f\u0131l\u0131k veriyor: – “Evet. Biz aram\u0131zda, Peygambere 30 erkek g\u00fccil (\u015fehveti) verildi\u011fini konu\u015furduk.” Bu hadis Buhari’nin e’s-Sahih’inde de yer al\u0131yor. (Diyanet’in bir yay\u0131n\u0131nda g\u00f6rmek i\u00e7in bkz. Sahih-i Buhari Muhtasar\u0131 Tecrid-i Sarih Tercemesi, hadis no: 192.)<\/p>\n

Ba\u015fka hadislerde de “peygamberin 40 erke\u011finki kadar \u015fehvetinin oldu\u011fu” belirtilir. Bunda bir abartma oldu\u011fu a\u00e7\u0131k. M\u00fcsl\u00fcmanlar, “Peygamber”in “\u015fehvet”ini de “mucizeli” olarak g\u00f6stermek istemi\u015flerdir.<\/p>\n

Muhammed’in “\u015fehvet”i, ister s\u0131radan, ister “farkl\u0131” olsun “ayet”ler ve “hadis”ler y\u00f6n\u00fcnden bak\u0131ld\u0131\u011f\u0131nda g\u00f6r\u00fcl\u00fcr ki “Tanr\u0131”s\u0131 kat\u0131nda ayr\u0131cal\u0131kl\u0131. \u00c2i\u015fe’nin s\u00f6z\u00fcnde bu ayr\u0131cal\u0131k, en \u00e7arp\u0131c\u0131 bi\u00e7imde dile geliyor: “Bak\u0131yorum da Senin Efendi Tanr\u0131’n (Rabb), senin \u015feyinin keyfi (hev\u00e2) i\u00e7in ko\u015fuyor yaln\u0131zca!”<\/p>\n","protected":false},"excerpt":{"rendered":"

* Muhammed, tutsak kad\u0131nlar\u0131n \u0131rzlar\u0131na ge\u00e7ilmesine izin veriyor:* Muhammedin Marya ile Hafsan\u0131n yata\u011f\u0131nda yakalanmas\u0131:* Muhammedin \u015eehveti:* Muhammedin Zeynebi de kar\u0131lar\u0131 aras\u0131na katmas\u0131n\u0131n \u00f6yk\u00fcs\u00fc:* Muhammed ve G\u00fczel Safiyye:* Safiyyenin Ailesinden Ki\u015filer \u0130\u015fkenceyle \u00d6ld\u00fcr\u00fcl\u00fcyor:* Muhammed, Safiyyeyi D\u0131hyenin Elinden Al\u0131yor:* Muhammed in Neden \u00c7ok Kar\u0131s\u0131 Vard\u0131* Muhammed, Cinsel \u0130li\u015fkilere Ne Kadar Zaman Ay\u0131r\u0131yorduAbdullah \u0130bn \u00d6mer anlat\u0131yor: – “Peygamber, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[54],"tags":[],"class_list":{"0":"post-396","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-din"},"yoast_head":"\nMuhammed' in Cinsel Hayat\u0131 (2) | Turan Dursun - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Muhammed' in Cinsel Hayat\u0131 (2) | Turan Dursun\" \/>\n<meta property=\"og:description\" content=\"* Muhammed, tutsak kad\u0131nlar\u0131n \u0131rzlar\u0131na ge\u00e7ilmesine izin veriyor:* Muhammedin Marya ile Hafsan\u0131n yata\u011f\u0131nda yakalanmas\u0131:* Muhammedin \u015eehveti:* Muhammedin Zeynebi de kar\u0131lar\u0131 aras\u0131na katmas\u0131n\u0131n \u00f6yk\u00fcs\u00fc:* Muhammed ve G\u00fczel Safiyye:* Safiyyenin Ailesinden Ki\u015filer \u0130\u015fkenceyle \u00d6ld\u00fcr\u00fcl\u00fcyor:* Muhammed, Safiyyeyi D\u0131hyenin Elinden Al\u0131yor:* Muhammed in Neden \u00c7ok Kar\u0131s\u0131 Vard\u0131* Muhammed, Cinsel \u0130li\u015fkilere Ne Kadar Zaman Ay\u0131r\u0131yorduAbdullah \u0130bn \u00d6mer anlat\u0131yor: – “Peygamber, […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2009-03-11T22:06:52+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/f\/f0\/Gendersign.png\/180px-Gendersign.png\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"28 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Muhammed’ in Cinsel Hayat\u0131 (2) | Turan Dursun\",\"datePublished\":\"2009-03-11T22:06:52+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/\"},\"wordCount\":5692,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/f\/f0\/Gendersign.png\/180px-Gendersign.png\",\"articleSection\":[\"Din\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/muhammed-in-cinsel-hayati-2-turan-dursun\/\",\"name\":\"Muhammed' in Cinsel Hayat\u0131 (2) | Turan Dursun - 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