Osmanl\u0131’da Recm<\/strong><\/p>\nOsmanl\u0131\u2019da da recm cezas\u0131 vard\u0131r fakat Kanuni Sultan S\u00fcleyman (1494-1566) d\u00f6nemine ait bir kanunnamede zina i\u00e7in \u201crecm yerine para cezas\u0131 verilebilece\u011fi\u201d\u00a0 yaz\u0131l\u0131d\u0131r.<\/p>\n
622 y\u0131ll\u0131k Osmanl\u0131 tarihinde ilk ve son recm olay\u0131 Padi\u015fah Avc\u0131 Mehmet (1642-1693) zaman\u0131nda ya\u015fand\u0131. \u0130stanbul\u2019da bir M\u00fcsl\u00fcman kad\u0131n, bir Musevi erkekle bas\u0131l\u0131nca \u015feriat\u0131n verdi\u011fi ceza \u00f6l\u00fcm oldu!<\/p>\n
Su\u00e7lular, Rumeli Kazaskeri Beyazizade Ahmet Efendi\u2019nin kar\u015f\u0131s\u0131na \u00e7\u0131kar\u0131ld\u0131. Ahmet Efendi \u201cKad\u0131n\u0131 recmedin, erke\u011fin ise boynunu vurun\u201d diye buyurdu.<\/p>\n
Sultanahmet Meydan\u0131\u2019nda bir \u00e7ukur kaz\u0131ld\u0131, kad\u0131n g\u00f6\u011fs\u00fcne kadar \u00e7ukura g\u00f6m\u00fcld\u00fc. Y\u00fczden fazla ki\u015finin att\u0131\u011f\u0131 iri ta\u015flarla kad\u0131n kanlar i\u00e7inde kal\u0131p can verdi.<\/p>\n
Olay\u0131n \u0130stanbul\u2019da b\u00fcy\u00fck tepki yarat\u0131p, protestolara sebep oldu\u011funu da belirtelim.<\/p>\n
Bu, Osmanl\u0131 devletinde uygulanan \u201cilk ve son recm\u201d oldu. |Rahmi Turan<\/p>\n
\u0130slam’da recm <\/strong><\/p>\n\u0130slami Nikah yapmadan yap\u0131lan cinsel birliktelikler Zina ve fuhu\u015f olarak addedilir ve \u0130slam nazar\u0131nda me\u015fru de\u011fildirler. Recm; evli olup ba\u015fkas\u0131yla ili\u015fkiye giren erkek veya kad\u0131n\u0131n, d\u00f6rt \u015fahit taraf\u0131ndan erke\u011fin penisinin kad\u0131n\u0131n vajinas\u0131na girerken, g\u00f6r\u00fclmeleri ya da cinsel ili\u015fkilerini kendileri itiraf etmeleriyle tesbit edilir.<\/p>\n
Kur’an’da konuyla ilgili h\u00fck\u00fcm \u015f\u00f6yledir:<\/p>\n
1. (\u0130\u015fte bu \u00e2yetler) bizim indirdi\u011fimiz ve (h\u00fck\u00fcmlerini \u00fczerinize) farz k\u0131ld\u0131\u011f\u0131m\u0131z bir s\u00fbredir. Belki d\u00fc\u015f\u00fcn\u00fcp \u00f6\u011f\u00fct al\u0131rs\u0131n\u0131z diye onda a\u00e7\u0131k a\u00e7\u0131k \u00e2yetler indirdik.
2. Zina eden kad\u0131n ve zina eden erkekten her birine y\u00fcz sopa vurun; Allah’a ve ahiret g\u00fcn\u00fcne inan\u0131yorsan\u0131z, Allah dini(ni tatbik) hususunda sizi sak\u0131n ac\u0131ma duygusu kaplamas\u0131n! M\u00fcminlerden bir grup da onlara uygulanan cezaya \u015fahit olsun.
3. Zina eden erkek, zina eden veya m\u00fc\u015frik olan bir kad\u0131ndan ba\u015fkas\u0131 ile evlenemez; zina eden bir kad\u0131nla da ancak zina eden veya m\u00fc\u015frik olan erkek evlenebilir. Bu, m\u00fcminlere haram k\u0131l\u0131nm\u0131\u015ft\u0131r.
4. Namuslu kad\u0131nlara zina isnad\u0131nda bulunup, sonra (bunu ispat i\u00e7in) d\u00f6rt \u015fahit getiremeyenlere seksener sopa vurun ve art\u0131k onlar\u0131n \u015fahitli\u011fini hi\u00e7bir zaman kabul etmeyin. Onlar tamamen g\u00fcnahkard\u0131rlar.
5. Ancak bundan sonra tevbe edip \u0131slah olanlar m\u00fcstesnad\u0131r. \u00c7\u00fcnk\u00fc Allah \u00e7ok ba\u011f\u0131\u015flay\u0131c\u0131 ve merhametlidir.<\/p>\n
\u0130slam’da Recm savunucular\u0131n\u0131n iddialar\u0131<\/strong><\/p>\nKE\u00c7\u0130 KURAN AYET\u0130N\u0130 YOK ED\u0130YOR<\/p>\n
Recmi topluma kabul ettirmeye \u00e7al\u0131\u015fan recm savunucular\u0131 yalanlar\u0131n\u0131 halka kabul ettirmek i\u00e7in bir hikaye de uydurdular. Bu hikayeye g\u00f6re recm ile ilgili Kuran ayetleri sayfalara yaz\u0131l\u0131 \u015fekilde Hz. Ai\u015fe\u2019nin evindeydi. Peygamber\u2019in vefat\u0131ndan sonra odaya giren a\u00e7 bir ke\u00e7i bu ayetleri yemi\u015ftir. B\u00f6ylece ke\u00e7i bu ayetleri neshetmi\u015ftir, yani h\u00fckm\u00fcn\u00fc kald\u0131rm\u0131\u015ft\u0131r. (Nasih-Mensuh rezaletini bir \u00f6nceki b\u00f6l\u00fcmde i\u015fledik. Bu konu, o b\u00f6l\u00fcm i\u00e7in \u00e7ok \u00f6nemli bir delildir.) Bu hikayeyi \u0130bni Mace Nikah 36,1944 veya Hanbel 5\/131,132,183 ve 6\/269\u2019da bulabilirsiniz. Peygamber\u2019in vefat\u0131ndan sonra hem tamamlanm\u0131\u015f, hem ezbere bilinen Kuran\u2019\u0131n bir ayeti hem de ke\u00e7inin yemesi suretiyle nas\u0131l ortadan kalkar? Geleneksel \u0130slam\u2019a g\u00f6re b\u00fcy\u00fck alim olan \u0130bni Kuteybe, konuya \u015fu c\u00fcmlesiyle giri\u015f yaparak a\u00e7\u0131kl\u0131k getirir:<\/p>\n
\u201c Ke\u00e7i m\u00fcbarek bir hayvand\u0131r.\u201d Devam\u0131nda ise bu b\u00fcy\u00fck(!) alim ke\u00e7inin faziletlerini a\u00e7\u0131klar ki konu iyice anla\u015f\u0131ls\u0131n. Sonra da \u015fu ilgin\u00e7 c\u00fcmlesiyle konuyu a\u00e7\u0131klar: \u201c Ad ve Semud kavimlerini ortadan kald\u0131ran Allah, bir ayetini ke\u00e7iye yedirerek kald\u0131ramaz m\u0131?\u201d Allah\u2019\u0131 inkar eden bu iki kavmi Kuran ayetlerine benzeten \u0130bni Kuteybe b\u00f6ylece geleneksel, hadis\u00e7i, mezhep\u00e7i \u0130slamc\u0131lar\u0131n tutars\u0131z yakla\u015f\u0131mlar\u0131na iyi bir \u00f6rnek olu\u015fturmaktad\u0131r. T\u00fcrk\u00e7e\u2019ye \u201c Hadis M\u00fcdafas\u0131\u201d diye \u00e7evrilen orjinal ismi \u201cTevilu Muhteliful Hadis\u201d olan \u0130bni Kuteybe\u2019nin kitab\u0131n\u0131 okuman\u0131z\u0131 tavsiye ediyoruz. Okuyun ki Kuran\u2019\u0131n yeterlili\u011fini, geleneksel \u0130slamc\u0131lar\u0131n \u00e7ap ve kimliklerini daha iyi anlay\u0131n. Hadis kitaplar\u0131nda ge\u00e7en ba\u015fka bir hadisiyse \u015f\u00f6yledir:<\/p>\n
\u0130leride baz\u0131 ki\u015filer \u00e7\u0131kacak ve recm cezas\u0131n\u0131 Kuran\u2019da bulmuyoruz diye recmi inkar edeceklerdir. \u0130\u015fte bu ki\u015filer okun yaydan \u00e7\u0131kt\u0131\u011f\u0131 gibi dinden \u00e7\u0131kacaklard\u0131r. E\u011fer halk\u0131n \u201c \u00d6mer Kuran\u2019a ilave ediyor.\u201d demesinden korkmasam bu recm ayetini Kuran\u2019a yazard\u0131m.<\/p>\n
Buhari 93\/21, M\u00fcslim Hudud 8\/1431, Ebu Davut 41\/1 <\/p>\n
Z\u0130NA YAPAN MAYMUNLARIN TA\u015eLANMASI<\/p>\n
Bu uydurmalarla yetinmeyenler maymunlar\u0131n da zina eden bir maymunu yakalayarak ta\u015flad\u0131klar\u0131n\u0131 ve sahabelerden birisinin de maymunu recm etme olay\u0131na kat\u0131larak maymunu \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc anlat\u0131rlar. S\u00f6zde recmin ne kadar mant\u0131kl\u0131 oldu\u011funu, maymunlar\u0131n bile bunu anlad\u0131\u011f\u0131n\u0131n, fakat baz\u0131 insanlar\u0131n anlayamad\u0131\u011f\u0131n\u0131n mesaj\u0131n\u0131 veren bu \u00e7ok de\u011ferli (!) hadisi bilin bakal\u0131m hangi alim rivayet etmi\u015ftir? Evet, bu, s\u00fcperlerin s\u00fcperi diye takdim edilen, bir hadisini bile inkar edenin kafir olaca\u011f\u0131 s\u00f6ylenen en do\u011fru hadis kitab\u0131n\u0131n yazar\u0131 olan (di\u011ferlerini siz d\u00fc\u015f\u00fcn\u00fcn) Buhari\u2019nin 63\/27\u2019de ge\u00e7en hadisidir. <\/p>\n
Kur’an da Zina ayetleri \u00fczerine Turan Dursun tespitleri<\/strong><\/p>\nAi\u015fe’nin kaybolan kolyesi ve Safvan:<\/strong><\/p>\nMuhammed, Mustal\u0131ko\u011flular\u0131’ na kar\u015f\u0131 gece bask\u0131n\u0131 i\u00e7in yola \u00e7\u0131kma haz\u0131rl\u0131\u011f\u0131nda. Y\u0131l : Miladi 627. Bu s\u0131rada Muhammed, Ai\u015fe’ yi de yan\u0131na alm\u0131\u015ft\u0131r. Ai\u015fe 9 ya\u015f\u0131ndayken Muhammed’ in koynuna verildi\u011fi tarih, e\u011fer Hicri \u015fevval ya da zilkade 1 \/ Miladi may\u0131s ya da haziran 623 ise- 13 ya\u015f\u0131ndad\u0131r daha. Ayn\u0131 gece bask\u0131n\u0131n\u0131n sonucunda, tutsaklar aras\u0131nda g\u00fczelli\u011fiyle g\u00f6ze \u00e7arpacak ve ba\u015fkas\u0131na d\u00fc\u015fm\u00fc\u015fken al\u0131n\u0131p Muhammed in koynuna verilecek olan C\u00fcveyriyye’ yle ayn\u0131 ya\u015fta. Devenin \u00fczerinde kapal\u0131 bir yer (“mahmil”); Ai\u015fe de i\u00e7inde. Gidilir; bask\u0131n yap\u0131l\u0131r, elde edilecekler elde edilir ve d\u00f6n\u00fc\u015f ba\u015flar. Gidi\u015f Medine’ye do\u011fru. Derken bir konak yerinde biraz kal\u0131n\u0131r. Gecenin bir kesimi. Bir s\u00fcre sonra; kalk\u0131p yola koyulmaya y\u00f6neli\u015f. Tam bu s\u0131rada bir \u015fey olur: Ai\u015fe \u00e7i\u015fi i\u00e7in ya da \u00f6b\u00fcr i\u015fini g\u00f6rmek \u00fczere birlikten ayr\u0131l\u0131r. Ayr\u0131l\u0131\u015f\u0131n\u0131 haber verse olmaz m\u0131yd\u0131? Olurdu ama, kimseye haber vermemi\u015f i\u015fte. \u00c7i\u015fi ya da \u00f6b\u00fcr i\u015fi olup bittikten sonra d\u00f6ner; ama bir terslik: G\u00f6\u011fs\u00fcn\u00fc yoklad\u0131\u011f\u0131nda, kolyesini bul\u00e2maz ve kopup d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc anlar. Geri d\u00f6n\u00fcp gerdanl\u0131\u011f\u0131n\u0131 aramaya koyulur. O s\u0131rada Ai\u015fe devesinin \u00fczerindeki kapal\u0131 yerinde bulunuyor san\u0131ld\u0131\u011f\u0131 i\u00e7in herkes habersiz ve birlik uzakla\u015f\u0131p gitmi\u015ftir. Ai\u015fe, kolyesini bulur; ama i\u015fte o saatlerde, yolda yapayaln\u0131z. Konakland\u0131\u011f\u0131 yere gelir, orada bekler. Gelsin g\u00f6t\u00fcrs\u00fcnler diye… Beklerken uyku bast\u0131r\u0131r ve uyur. Ve bu s\u0131rada: Muattal O\u011flu Safvan. Arkadan gelmi\u015f, Ai\u015fe’ yi g\u00f6r\u00fcnce de \u015fa\u015f\u0131rm\u0131\u015ft\u0131r. \u015ea\u015fk\u0131nl\u0131\u011f\u0131n\u0131 anlatan s\u00f6zler. Onun bu s\u00f6zlerine de Ai\u015fe uyan\u0131r. Safvan, Ai\u015fe’ yi devesine bindirir. Yola koyulu\u015f. En sonunda, bir konak yerinde birli\u011fe ula\u015f\u0131l\u0131r. Bu s\u0131rada da dedikodular ba\u015flar… Ai\u015fe’ nin kendi anlatt\u0131\u011f\u0131na g\u00f6re ger\u00e7ek bu. (Bkz. Buh\u00e2ri, e’s-Sahih, Kitabu’\u015f- \u015eeh\u00e2d\u00e2t\/15; Kitabu’I-Me\u011f\u00e2z\u00ee\/34; Tecr\u00eed, hadis no: 1151; M\u00fcslim, e’s- Sahih, Kitabu’t-Tevbe\/56, hadis no: 2770.)<\/p>\n
Olayda akla gelen sorular:<\/strong><\/p>\n1) Ai\u015fe \u00e7i\u015fi ya da \u00f6b\u00fcr t\u00fcrl\u00fc i\u015fi i\u00e7in ayr\u0131l\u0131p giderken kimseye neden haber vermemi\u015fti? E\u011fer bunun nedeni, \u00e7ocuk ya\u015fta olu\u015fu idiyse; bu ya\u015fta olu\u015fu biri taraf\u0131ndan kand\u0131r\u0131lmaya da elveri\u015fli de\u011fil miydi?<\/p>\n
2) Ai\u015fe ayr\u0131l\u0131p giderken o denli insan i\u00e7inde nas\u0131l olmu\u015ftu da kimse g\u00f6rmemi\u015fti? G\u00f6ren olmu\u015ftuysa, d\u00f6n\u00fc\u015f\u00fc neden izlenmemi\u015fti? D\u00f6nd\u00fc\u011f\u00fc g\u00f6r\u00fclmedik\u00e7e, “d\u00f6nm\u00fc\u015f; mahmiline girmi\u015ftir!” yarg\u0131s\u0131 nas\u0131l olu\u015fmu\u015ftu?<\/p>\n
3) Hadiste belirtildi\u011fine g\u00f6re, Ai\u015fe’nin deve \u00fczerindeki “hevdec”ini (mahmil) indiren, sonra yine y\u00fckleyenler ve Ai\u015fe’ ye “hizmet edenler” vard\u0131. (Hadis’e ayn\u0131 kaynaklarda bkz.) O “hevdec”, dinlenme yerinde deveden indirildi\u011fine g\u00f6re, sonra deveye y\u00fcklenirken i\u00e7inde<\/p>\n
4) Ai\u015fe var m\u0131, yok mu diye ni\u00e7in bak\u0131lmam\u0131\u015ft\u0131? Hizmet edenler bakabi- lirlerdi. Yine hadiste belirtildi\u011fine g\u00f6re, “hicab” yani erkeklere kar\u015f\u0131 “\u00f6rt\u00fcnme, perde ard\u0131na ge\u00e7ip saklanma” gerektiren bir ayet h\u00fckm\u00fc bulunmad\u0131\u011f\u0131 zamanlarda, Safvan, Ai\u015fe’ yi g\u00f6rm\u00fc\u015ft\u00fc. (Hadise, ayn\u0131 kaynaklarda bkz.) Yani Safvan’ la Ai\u015fe birbirlerini tan\u0131yorlard\u0131. Bu “tan\u0131\u015fma”, ileri \u00f6l\u00e7\u00fclerde bir “anla\u015fma” ya varm\u0131\u015f olamaz m\u0131yd\u0131?<\/p>\n
Ai\u015fe “zina” ile su\u00e7lan\u0131yor:<\/strong><\/p>\nAi\u015fe’nin Safvan’ la yolda “neler yapm\u0131\u015f olabilece\u011fi” \u00fczerinde duruluyordu. Yo\u011funla\u015fan ku\u015fku. Dedikodular al\u0131p y\u00fcr\u00fcm\u00fc\u015ft\u00fc. Son derece yayg\u0131n bir duruma gelmi\u015fti giderek. Muhammed’ in bile Ai\u015fe’ ye kar\u015f\u0131 olan her zamanki tutum ve davran\u0131\u015f\u0131nda bir de\u011fi\u015fme olmu\u015ftu: Ai\u015fe diyor ki: “Medine’ye gelince ben bir ay hastaland\u0131m. Me\u011fer o s\u0131rada, iftirac\u0131lar\u0131n dedikodular\u0131 dola\u015f\u0131yormu\u015f. Hastal\u0131\u011f\u0131mda beni i\u015fkillendiren bir \u015fey oldu: Peygamber’den de, her hastal\u0131\u011f\u0131mda g\u00f6rd\u00fc\u011f\u00fcm ilgiyi inceli\u011fi art\u0131k g\u00f6remiyordum. Yaln\u0131zca gelip selam veriyor ve ‘nas\u0131ls\u0131n\u0131z?’ diyordu, o kadar.” (Hadis’e ayn\u0131 kaynaklarda bkz.)<\/p>\n
Ai\u015fe dedikodular\u0131 duyup \u00f6\u011frenince \u00fcz\u00fclm\u00fc\u015ft\u00fcr. Hastal\u0131\u011f\u0131 daha da artm\u0131\u015ft\u0131r bunun \u00fczerine. Muhammed’den izin al\u0131r ve babas\u0131n\u0131n evine gider. Orada da, durumuna ili\u015fkin “Tanr\u0131sal bir a\u00e7\u0131klama” bekler. (Ayn\u0131 hadise bkz.)<\/p>\n
Beklenen “vahiy” bir t\u00fcrl\u00fc gelmiyor:<\/strong><\/p>\nHadiste, bu olaya ili\u015fkin “vahy”in “gecikmesi”nden s\u00f6zediliyor. Ve Muhammed, “kar\u0131”s\u0131ndan, yani “Ai\u015fe”den ayr\u0131 kal\u0131\u015f\u0131ndan do\u011fan soruna \u00e7\u00f6z\u00fcm i\u00e7in yak\u0131n \u00e7evresini topluyor. Bunlar\u0131n i\u00e7inde Ali de vard\u0131r. Ali, g\u00f6r\u00fc\u015f\u00fcn\u00fc \u015f\u00f6yle dile getiriyor:<\/p>\n
– “Ey Tann El\u00e7isil Tanr\u0131 d\u00fcnyay\u0131 sana dar etmedi ya! Ai\u015fe’den ba\u015fka da kad\u0131n var, kad\u0131n \u00e7okl” (Bkz. Ayn\u0131 hadis.)<\/p>\n
Ali, ger\u00e7e\u011fi \u00f6\u011frenmek i\u00e7in Ai\u015fe’nin cariyesi Berire’nin tan\u0131kl\u0131\u011f\u0131na da ba\u015fvurulabilece\u011fini s\u00f6yl\u00fcyor Muhammed’e. Muhammed bu tan\u0131kl\u0131\u011fa ba\u015fvurdugunda, cariye, “han\u0131m\u0131 i\u00e7in iyilikten ba\u015fka bir \u015fey bilmedi\u011fini” s\u00f6yl\u00fcyor. Muhammed sorup soru\u015flurdu\u011funa g\u00f6re, belli ki adamak\u0131ll\u0131 “ku\u015fkulu”. Bu “ku\u015fku”, onun Ai\u015fe’ye s\u00f6yledigi yine ayn\u0131 hadiste a\u00e7\u0131klanan \u015fu s\u00f6zlerden de \u00e7ok a\u00e7\u0131k bi\u00e7imde anla\u015f\u0131l\u0131yor:<\/p>\n
Muhammed: “Ai\u015fe! B\u00f6yle bir su\u00e7un varsa tevbe et!”<\/strong><\/p>\n– “Ai\u015fe! Senin hakk\u0131nda bana \u015f\u00f6yle \u015f\u00f6yle dedikodular geldi (Safvan’la ili\u015fki kurdu\u011fundan s\u00f6zediliyor). E\u011fer bu su\u00e7u i\u015flemedinse Tanr\u0131 seni aklayacakt\u0131r. Ama e\u011fer i\u015fledinse bu su\u00e7undan dolay\u0131 Tanr\u0131’ya y\u00f6nel, tevbe et! \u00c7\u00fcnk\u00fc bir kul, su\u00e7unu boynuna al\u0131r ve tevbe ederse, Tanr\u0131 da onun tevbesini kabul eder.” Ai\u015fe, Muhammed’in bu s\u00f6zlerine, babas\u0131n\u0131n ve anas\u0131n\u0131n kar\u015f\u0131l\u0131k vermelerini ister. Onlar kar\u015f\u0131l\u0131k vermeyince de, Muhammed’e kendisi kar\u015f\u0131l\u0131k verip sonucu sab\u0131rla bekleyece\u011fini s\u00f6yler.<\/p>\n
Ve sonunda “vahiy” geliyor:<\/strong><\/p>\nKonu\u015fmadan sonra Ai\u015fe, yata\u011f\u0131na d\u00f6nm\u00fc\u015ft\u00fcr. “Bekleme”de… Ai\u015fe, kendisinin s\u00f6yledi\u011fine g\u00f6re, hakk\u0131nda “Kur’ an ayeti” inece\u011fini filan beklemiyordu. “Ben kim oluyorum ki Tanr\u0131, Kuran’da benim sorunuma ili\u015fkin ayet indirsin!” t\u00fcr\u00fcnden a\u00e7\u0131klamas\u0131 var Ai\u015fe’ nin. Yine a\u00e7\u0131klamas\u0131na g\u00f6re, bekledi\u011fi yaln\u0131zca, “Muhammed’ in r\u00fcya g\u00f6rmesi” ve onun “r\u00fcyas\u0131nda aklanmas\u0131”. Ama bekledi\u011finin \u00f6tesinde olur geli\u015fme: Muhammed her vahiyde oldu\u011fu gibi \u00f6zel bir duruma girmi\u015ftir. Daha sonra da konuya ili\u015fkin “vahyin geldi\u011fini” a\u00e7\u0131klar. Ai\u015fe’ ye anas\u0131, kalk\u0131p Muhammed’ e “te\u015fekk\u00fcr” etmesini s\u00f6yler. Ama Ai\u015fe bunu yapmaz; vahyi g\u00f6nderen “Tanr\u0131” oldu\u011funa g\u00f6re, Muhammed’ e de\u011fil; O’ na te\u015fekk\u00fcr etmesi gerekti\u011fini belirtir. (Bkz. Ayn\u0131 hadis.)<\/p>\n
Ai\u015fe’nin “zina” etmedi\u011fine ili\u015fkin “18 ayet” birden iniyor:<\/strong><\/p>\nOnca (hadise g\u00f6re bir ay) gecikmeden sonra “vahy” gelmi\u015ftir. Hem de kimine g\u00f6re “10 ayet”, kimine g\u00f6reyse “18 ayet” birden… (Bkz. N\u00fbr, ayet: 11-20. Buna g\u00f6re toplam: 10 ayet. Ama tefsirlerde toplam: 18 ayet oldu\u011fu belirtilir. Bkz. Nesefi, Tefsir, 3\/134; F.R\u00e2z\u00ee, e’t-Tefsiru’l-Keb\u00eer, 23\/173.) Bu ayetler, birinci ve ikinci orijinalleri yak\u0131ld\u0131\u011f\u0131 i\u00e7in Muhammed d\u00f6nemindeki bi\u00e7imini tam olarak bilemedi\u011fimiz (bunun i\u00e7in daha sonraki yaz\u0131lara bkz.) Kur’an’ \u0131n bug\u00fcnk\u00fcnde, Nur Suresinde yer al\u0131yor. Bu ayetlerde, “zinay\u0131” kan\u0131tlamak i\u00e7in “d\u00f6rt tan\u0131k g\u00f6stermek gerekti\u011fi”, bu g\u00f6sterilmedi\u011fi zaman iftira olaca\u011f\u0131 a\u00e7\u0131kland\u0131ktan (bkz. Nur, ayet: 13) sonra, ad vermeden “iftira edenler” \u00e7ok a\u011f\u0131r bi\u00e7imde k\u0131nan\u0131yor.<\/p>\n
\u0130\u015fte \u00e2yetlerden bir kesim (Diyanet’in resmi \u00e7evirisiyle):<\/strong><\/p>\n– “Muhammed’ in e\u015fine o yalan\u0131 uyduranlar, i\u00e7inizden bir g\u00fcr\u00fbhtur. Bunu kendiniz i\u00e7in k\u00f6t\u00fc sanmay\u0131n. O, sizin i\u00e7in hay\u0131rl\u0131 olmu\u015ftur. O kimselerden her birine, kazand\u0131\u011f\u0131 g\u00fcn\u00e2h kar\u015f\u0131l\u0131\u011f\u0131, cez\u00e2 vard\u0131r. \u0130\u00e7lerinden eleba\u015f\u0131l\u0131k yapana ise, b\u00fcy\u00fck az\u00e2b vard\u0131r. Onu i\u015fitti\u011finiz zaman; erkek, kad\u0131n m\u00fc’minlerin, kendiliklerinden h\u00fcsn-\u00fc zanda bulu- nup da: ‘Bu apa\u00e7\u0131k bir iftirad\u0131r!’ demeleri gerekmez miydi? D\u00f6rt \u015fahid getirmeleri gerekmez miydi? I\u015fte bunlar, \u015f\u00e2hid getirmedik\u00e7e Allah kat\u0131nda yalanc\u0131 olanlard\u0131r. Allah’\u0131n d\u00fcny\u00e2 ve \u00e2hirette size lutuf ve merhameti olmasayd\u0131 o k\u00f6t\u00fc s\u00f6z\u00fc yayman\u0131zdan \u00f6t\u00fcr\u00fc, b\u00fcy\u00fck bir azaba u\u011frard\u0131n\u0131z. Onu dilinize dolam\u0131\u015ft\u0131n\u0131z. Bilmedi\u011finiz \u015feyleri a\u011fz\u0131n\u0131za al\u0131yordunuz. Onu \u00f6nemsiz bir \u015fey san\u0131yordunuz. Oysa Allah kat\u0131nda \u00f6nemi b\u00fcy\u00fckt\u00fc. Onu i\u015fitti\u011finizde: ‘Bu konuda konu\u015fmam\u0131z yak\u0131\u015f\u0131k almaz. H\u00e2\u015f\u00e2, bu, b\u00fcy\u00fck bir iftirad\u0131r.’ demeniz gerekmez miydi?” (N\u00fbr, ayet: 11-16.) .<\/p>\n
Yine sorular:<\/strong><\/p>\n1- 12. ve 13. ayetlerde, Ai\u015fe konusunda s\u00f6ylentiler \u00e7\u0131kt\u0131\u011f\u0131nda bu s\u00f6ylentileri duyanlar, “Bu, apa\u00e7\u0131k bir iftirad\u0131r. Bu, b\u00fcy\u00fck bir iftirad\u0131r.” demedikleri i\u00e7in k\u0131nan\u0131yorlar. Ayetlerin bu k\u0131namas\u0131, Muhammed’ in yak\u0131n \u00e7evresini, hatta kendisini de i\u00e7ine alm\u0131yor mu? \u00c7\u00fcnk\u00fc onlar da “a\u00e7\u0131k bir iftira, b\u00fcy\u00fck bir iftira” oldu\u011fu kan\u0131s\u0131n\u0131 ta\u015f\u0131m\u0131yorlard\u0131:<\/p>\n
– Ali’yi ele alal\u0131m. B\u00f6yle bir kan\u0131y\u0131 ta\u015f\u0131mad\u0131\u011f\u0131 i\u00e7in, Muhammed’e Ai\u015fe’yi bo\u015famay\u0131 \u00f6nerdi\u011fi anlam\u0131na gelen s\u00f6zler bile s\u00f6ylemi\u015fti.<\/p>\n
– Muhammed’in kendisini ele alal\u0131m: B\u00f6yle bir kan\u0131y\u0131 (iftira oldu\u011fu kan\u0131s\u0131n\u0131) ta\u015f\u0131mad\u0131\u011f\u0131 i\u00e7indir ki, Ai\u015fe’ye, e\u011fer ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc gibi bir su\u00e7 i\u015flediyse, bundan dolay\u0131 “Tevbe” etmesini \u00f6nermi\u015fti.<\/p>\n
2- Ayr\u0131ca, kimsenin elinde herhangi bir kan\u0131t bulunmadan, “iftira” oldu\u011fu konusunda kesin bir yarg\u0131ya varmas\u0131 nas\u0131l beklenebilir? Ku\u015fkusuz “kan\u0131t” bulunmad\u0131\u011f\u0131 i\u00e7in “zina” su\u00e7unun i\u015flendi\u011fine de yarg\u0131da bulunulamaz. Ama tersine bir kan\u0131ya varmad\u0131lar ve “iftirad\u0131r” hem de “apa\u00e7\u0131k bir iftirad\u0131r, b\u00fcy\u00fck bir iftirad\u0131r” demediler diye insanlar nas\u0131l k\u0131nanabiliyor?<\/p>\n
3- Ayetlerden ve kimi “rivayetlerden” anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re: Ai\u015fe konusunda dedikodular\u0131 yayanlar, yaln\u0131zca “m\u00fcn\u00e2f\u0131klar” da de\u011fildi:<\/p>\n
– 14. ayeti ele alal\u0131m: “Allah’\u0131n d\u00fcnya ve \u00e2hirette size lutuf ve merhameti olmasayd\u0131, o k\u00f6t\u00fc s\u00f6z\u00fc yayman\u0131zdan \u00f6t\u00fcr\u00fc, b\u00fcy\u00fck bir azaba ugrard\u0131n\u0131z.” deniyor. Demek ki, “o k\u00f6t\u00fc s\u00f6z\u00fc yayanlar” i\u00e7in Tanr\u0131’ n\u0131n “d\u00fcnyada ve \u00e2hirette lutuf ve merhameti” olmu\u015ftur. Bu durumda olanlarsa, “Tanr\u0131 kat\u0131nda k\u00e2fir” say\u0131lan “m\u00fcn\u00e2f\u0131klar” olamazlar. Yani bunlar, “m\u00fcn\u00e2f\u0131klar\u0131n” d\u0131\u015f\u0131ndaki m\u00fcsl\u00fcmanlard\u0131r. .<\/p>\n
– 11. ayette s\u00f6z\u00fc edilen “eleba\u015fi’n\u0131n kim olabilece\u011fi \u00fczerinde durulurken, kimi rivayette bu kimsenin “m\u00fcn\u00e2f\u0131klar\u0131n ba\u015f\u0131 Abdullah Ibn \u00dcbey” oldu\u011funu ileri s\u00fcrerken, kimileri de buradaki anlat\u0131m\u0131n kapsam\u0131 i\u00e7ine, Muhammed’in \u00fcnl\u00fc \u015fairi Hassan Ibn S\u00e2bit gibi \u00f6nemli ki\u015filerin de girdi\u011finden s\u00f6z ediyor. (Bkz. Taber\u00ee, Camiu’l-Beyan, 18\/69-70; F.R\u00e2z\u00ee, 23\/174; Tefsiru’n-Nesef\u00ee, 3\/134.)<\/p>\n
Bunlara ne demeli?<\/p>\n
4- Tanr\u0131 “vahiyle” a\u00e7\u0131klama yapacakt\u0131 da, bu a\u00e7\u0131klamay\u0131 daha \u00f6nce, yani dedikodular olu\u015fup yay\u0131lmadan ni\u00e7in yapmad\u0131? Neden “bir ay” bekledi de, ba\u015fta “peygamber”i ve sevgili kar\u0131s\u0131 olmak \u00fczere herkesi \u00fczd\u00fc? Geli\u015fmeler neden b\u00f6yle olmu\u015ftur?<\/p>\n
5- Bir “zinan\u0131n” kan\u0131tlanmas\u0131 i\u00e7in “d\u00f6rt tan\u0131k” istemek, ger\u00e7ek\u00e7i bir yakla\u015f\u0131m m\u0131d\u0131r?<\/p>\n
Hadiste belirtildi\u011fine g\u00f6re: Aclano\u011fullar\u0131’n\u0131n ileri gelenlerinden Medineli As\u0131m Ibn Adyy in ve ayn\u0131 kabileden Uveymir’in “Peygamber”den bir sorulan olur:<\/p>\n
– Bir adam, kar\u0131s\u0131n\u0131 bir adamla zina ederken bulsa ne yapmal\u0131? Kar\u0131s\u0131n\u0131n tam karn\u0131 \u00fczerinde bulsa? E\u011fer gidip d\u00f6rt erkek tan\u0131k bul- maya y\u00f6nelirse, zina eden adam i\u015fini bitirip gidecektir!!! D\u00f6rt tan\u0131k m\u0131 aramal\u0131, yoksa..? (Hadisi ve soruyu \u00e7e\u015fitli bi\u00e7imiyle g\u00f6rmek i\u00e7in bkz. F.R\u00e2z\u00ee, 23\/164; Buh\u00e2ri, e’s-Sahih, Kitabu Tefsiri’l-Kur’an\/24\/1; Tecr\u00eed, hadis no: 1716; Ebu D\u00e2v\u00fcd, S\u00fcnen, Kitabu’t-Tal\u00e2k\/27, hadis no: 1716; Ebu D\u00e2v\u00fbd, S\u00fcnen, Kitabu’t-Tal\u00e2k\/27, no: 2245.)<\/p>\n
Bu soru, “zina” i\u00e7in “d\u00f6rt tan\u0131k” isteniyor olmas\u0131ndan kaynaklanm\u0131yor mu?<\/p>\n
Tevrat’ta Recm<\/strong><\/p>\nYahudi \u015feriat\u0131 kitab\u0131 talmut’ta ise recm a\u00e7\u0131k\u00e7a ge\u00e7mektedir.<\/p>\n
Tevrat’ta konuyla ilgili h\u00fck\u00fcm \u015f\u00f6yledir:<\/p>\n
22: 22 e\u011fer bir adam ba\u015fka birinin kar\u0131s\u0131yla yatarken yakalan\u0131rsa, hem kad\u0131nla yatan adam, hem kad\u0131n, ikisi de \u00f6ld\u00fcr\u00fclecek. israil’den k\u00f6t\u00fcl\u00fc\u011f\u00fc atacaks\u0131n\u0131z.<\/p>\n
22: 23 e\u011fer bir adam kentte ba\u015fka biriyle ni\u015fanl\u0131 ergen bir k\u0131zla kar\u015f\u0131la\u015f\u0131r ve onunla yatarsa,<\/p>\n
22: 24 ikisini de kentin kap\u0131s\u0131na g\u00f6t\u00fcrecek, ta\u015flayarak \u00f6ld\u00fcreceksiniz. \u00e7\u00fcnk\u00fc k\u0131z kentte oldu\u011fu halde yard\u0131m istemek i\u00e7in ba\u011f\u0131rmad\u0131; adam da kom\u015fusunun kar\u0131s\u0131yla ili\u015fki kurdu. aran\u0131zdaki k\u00f6t\u00fcl\u00fc\u011f\u00fc ortadan kald\u0131racaks\u0131n\u0131z.<\/p>\n
\u0130ncil’de Recm<\/strong><\/p>\nYahudiler, \u0130sa peygambere zina ederken yakalanm\u0131\u015f bir kad\u0131n getirmi\u015fler ve Musa peygamberin bu gibilere recm cezas\u0131 verdi\u011fini ileri s\u00fcrerek buna ne diyece\u011fini sormu\u015flard\u0131r. \u0130sa peygamber onlara, “\u0130\u00e7inizde g\u00fcnahs\u0131z olan \u00f6nce ta\u015f ats\u0131n” deyince de kad\u0131n\u0131 recmetmekten vazge\u00e7mi\u015flerdir. \u0130sa bunun \u00fczerine Git kad\u0131n bende seni ta\u015flamayaca\u011f\u0131m der.(Yuhanna 8\/3-11). Ayn\u0131 olay Barnabas \u0130ncilinde de ge\u00e7er (bab:201).<\/p>\n","protected":false},"excerpt":{"rendered":"
Zina\u00a0 fiilini i\u015fleyen evli erkek veya kad\u0131nlara uygulanan bir \u015feriat\u00a0 cezas\u0131 olan Recm ile ilgili tart\u0131\u015fmalar mezhepler ve tarikatlar aras\u0131 ayr\u0131l\u0131\u011fa da neden olmu\u015ftur.Kimi yorumlara g\u00f6re\u00a0 Recm kelimesinin Kur’an’da ta\u015flamakla e\u015fanlaml\u0131 olarak de\u011fil, daha \u00e7ok hor g\u00f6rmek, yaln\u0131z b\u0131rakmak gibi bir anlamda kullan\u0131ld\u0131\u011f\u0131 s\u00f6ylenir. Ancak \u0130slam hukuku’nda recm, ta\u015flama fiilinin kar\u015f\u0131l\u0131\u011f\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131r. Recm kelimesi, […]<\/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-4639","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-din"},"yoast_head":"\n
Tanr\u0131'n\u0131n verdi\u011fi can\u0131 Tanr\u0131'n\u0131n elinden alma y\u00f6ntemi : RECM - 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\/2010\/07\/07\/tanrinin-verdigi-cani-tanrinin-elinden-alma-yontemi-recm\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tanr\u0131'n\u0131n verdi\u011fi can\u0131 Tanr\u0131'n\u0131n elinden alma y\u00f6ntemi : RECM\" \/>\n<meta property=\"og:description\" content=\"Zina\u00a0 fiilini i\u015fleyen evli erkek veya kad\u0131nlara uygulanan bir \u015feriat\u00a0 cezas\u0131 olan Recm ile ilgili tart\u0131\u015fmalar mezhepler ve tarikatlar aras\u0131 ayr\u0131l\u0131\u011fa da neden olmu\u015ftur.Kimi yorumlara g\u00f6re\u00a0 Recm kelimesinin Kur’an’da ta\u015flamakla e\u015fanlaml\u0131 olarak de\u011fil, daha \u00e7ok hor g\u00f6rmek, yaln\u0131z b\u0131rakmak gibi bir anlamda kullan\u0131ld\u0131\u011f\u0131 s\u00f6ylenir. Ancak \u0130slam hukuku’nda recm, ta\u015flama fiilinin kar\u015f\u0131l\u0131\u011f\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131r. 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Zina\u00a0 fiilini i\u015fleyen evli erkek veya kad\u0131nlara uygulanan bir \u015feriat\u00a0 cezas\u0131 olan Recm ile ilgili tart\u0131\u015fmalar mezhepler ve tarikatlar aras\u0131 ayr\u0131l\u0131\u011fa da neden olmu\u015ftur.Kimi yorumlara g\u00f6re\u00a0 Recm kelimesinin Kur’an’da ta\u015flamakla e\u015fanlaml\u0131 olarak de\u011fil, daha \u00e7ok hor g\u00f6rmek, yaln\u0131z b\u0131rakmak gibi bir anlamda kullan\u0131ld\u0131\u011f\u0131 s\u00f6ylenir. Ancak \u0130slam hukuku’nda recm, ta\u015flama fiilinin kar\u015f\u0131l\u0131\u011f\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131r. Recm kelimesi, bu y\u00fczden, hemen hemen t\u00fcm dillerde, ta\u015flama kelimesinin kar\u015f\u0131l\u0131\u011f\u0131 olarak yer almakla birlikte, Osmanl\u0131ca’ya (hukuk terimi olarak) “zina yapan kad\u0131n veya erke\u011fin ta\u015flanarak \u00f6ld\u00fcr\u00fclmesi” olarak ge\u00e7mi\u015ftir.<\/p>\n