{"id":1039,"date":"2021-10-21T16:31:19","date_gmt":"2021-10-21T14:31:19","guid":{"rendered":"http:\/\/dr-cinar.com\/kuran-ve-hadis-metinlerinin-isiginda-komsuluk-ve-haklari"},"modified":"2021-10-21T16:31:19","modified_gmt":"2021-10-21T14:31:19","slug":"kuran-ve-hadis-metinlerinin-isiginda-komsuluk-ve-haklari","status":"publish","type":"post","link":"https:\/\/www.dr-cinar.com\/en\/turkish-essays\/kuran-ve-hadis-metinlerinin-isiginda-komsuluk-ve-haklari\/","title":{"rendered":"Kur\u2019\u00e2n ve hadis metinlerinin \u0131\u015f\u0131\u011f\u0131nda kom\u015fuluk ve haklar\u0131"},"content":{"rendered":"
\u0130slam \u00f6nces\u0131 cahiliyye1<\/sup> arap toplumunda da \u00f6nemli bir de\u011fer olarak alg\u0131lan\u0131p, genelde haklar\u0131 muhafaza edilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 ifade edilen kom\u015fuluk m\u00fcessesi,2<\/sup> \u015f\u00fcphesiz insano\u011flunun en eski ve \u00f6nemli m\u00fcesseselerinden birisidir. Sa\u011fl\u0131kl\u0131 b\u0131r toplumun olu\u015fumunda sa\u011fl\u0131kl\u0131 birey ve ailelerin varl\u0131\u011f\u0131 ne derece hayati ise, bu birey ve ailelerin huzur ve mutlulu\u011funun temini noktas\u0131nda da, onlar\u0131n etraf\u0131nda veya yak\u0131nlar\u0131nda bulunan hak ve hukuk bilinci geli\u015fmi\u015f kom\u015fular\u0131n\u0131n varl\u0131\u011f\u0131 o derece \u00f6nemlidir.<\/div>\n
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Kom\u015fuluk ve haklar\u0131 insanl\u0131\u011fa rahmet ve \u015fifa kayna\u011f\u0131 olarak indirilen Kur\u2019\u00e2n\u2019da3<\/sup> ve onun en \u00f6nemli tefsir kaynaklar\u0131ndan birisi olan hadis metinlerinde \u00e7e\u015fitli boyutlar\u0131yla ele al\u0131narak i\u015flenmi\u015ftir.<\/div>\n

\u0130lgili ayet ve hadislerde konunun ehemniyeti \u00fczerine vurgu yap\u0131larak, muhatablardan kom\u015fuluk ve haklar\u0131 hususunda gerekli duyarl\u0131l\u0131\u011f\u0131n g\u00f6sterilmesi arzu edilmi\u015ftir. Kimi zaman bu arzu metinlere tavsiye niteli\u011finde yans\u0131sa da, \u00e7o\u011fu zaman emir sigas\u0131nda makes bulmu\u015ftur.<\/p>\n

\u00d6zde insan\u0131n i\u00e7 ve d\u0131\u015f d\u00fcnyas\u0131n\u0131n huzur ve s\u00fck\u00fbnunu esas alan ilahi mesaj, bir yandan getirmi\u015f oldu\u011fu bir tak\u0131m esaslarla bu huzuru temin edecek i\u00e7 ve d\u0131\u015f ortam\u0131 sa\u011flamaya \u00e7al\u0131\u015f\u0131rken, di\u011fer yandan da bu huzura kastetmi\u015f bir tak\u0131m amiller\u0131 bertaraf etmeyi esas al\u0131r. Bireyin huzur ve suk\u00fbnu i\u00e7in, bireyin di\u011fer bireylere, topluma ve \u00e7evreye kar\u015f\u0131 hak ve hukuk ve sorumluklar\u0131n\u0131 bilip ona g\u00f6re hareket etmesi \u00e7ok \u00f6nemli bir ad\u0131md\u0131r, ama yeterli de\u011fildir. Bu huzur ve s\u00fck\u00fbnun gere\u011fi gibi sa\u011flanmas\u0131nda bireyin yan\u0131nda bireyin muhatab oldu\u011fu bireylerin, toplum ve ve \u00e7evrenin de ayn\u0131 sorumluluk ve hak-hukuk duygusunun bilincinde olmas\u0131 gerekir. Temel etik de\u011ferlerden, hak-hukuk duygusundan ve insanl\u0131\u011fa kar\u015f\u0131 sorumluluk bilincinden nasibini alamam\u0131\u015f bireyler, bulunduklar\u0131 ortam, cem\u00e2at, kurum ve kurulu\u015flar i\u00e7in b\u00fcnyede birer urdurlar. Evet, reel olarak bak\u0131ld\u0131\u011f\u0131nda sorunsuz bir cemaat, sorunsuz b\u0131r toplum ve sorunsuz bir d\u00fcnya d\u00fc\u015f\u00fcn\u00fclemez. Ama en az\u0131ndan insanl\u0131\u011f\u0131n temel etik de\u011ferlerine ba\u011fl\u0131, hak-hukuk bilinci geli\u015fmis, insanl\u0131\u011fa kar\u015f\u0131 kendisini sorumlu hisseden, i\u00e7i ve d\u0131\u015f\u0131yla bar\u0131\u015f\u0131k alt\u0131n bir neslin yeti\u015fmesine vesile olabilecek kanallar\u0131n a\u00e7\u0131lmas\u0131na el birli\u011fiyle omuz verilebilir. Bu konuda \u00f6rg\u00fcn ve yayg\u0131n e\u011fitim kurumlar\u0131n\u0131n hedeflenen ve arzu edilen bireyin yeti\u015fmesine uygun ara\u00e7-gere\u00e7 ve pro\u011framlarlarla donat\u0131lmas\u0131, ulusal ve mahalli yaz\u0131l\u0131 ve g\u00f6rsel medyan\u0131n bu hedefe uygun yay\u0131n yapmas\u0131n\u0131n yan\u0131nda sivil ve idari kurum ve kurulu\u015flar\u0131n bu husustaki koordineli \u00e7al\u0131\u015fmalar\u0131 ba\u015far\u0131ya ula\u015fmak i\u00e7in elzemdir\u2026B\u00fct\u00fcn bunlar\u0131n yan\u0131 s\u0131ra toplum i\u00e7erisinde ya\u015fay\u0131p, bireyler i\u00e7in numune ittihaz eden, benden \u00f6te beni ke\u015ffetmi\u015f basiret ehli g\u00f6n\u00fcl erlerinin de bu huzur ortam\u0131n\u0131n te\u015fekk\u00fcl edilmes\u0131ndeki say\u2019u gayretleri, insan\u0131 ve insanl\u0131\u011f\u0131 merkeze alarak ona sonsuzun kap\u0131lar\u0131n\u0131 aralamak hususundak\u0131 feryatlar\u0131 da hi\u00e7 bir zaman g\u00f6zard\u0131 edilmemesi gerekir\u2026<\/div>\n

Uzak-yak\u0131n kom\u015fu kavramlar\u0131<\/p>\n

\u0130slam\u0131n en temel kayna\u011f\u0131 olan Kur\u2019\u00e2n-\u0131 Kerim\u2019de Cenab-\u0131 Hak, kendisine ibadet edilmesini ve O\u2019na \u015firk ko\u015fulmamas\u0131n\u0131 emrettikten sonra ba\u015fta anne-baba olmak \u00fczere kendilerine iyilik yap\u0131lmas\u0131n\u0131 istedi\u011fi bir tak\u0131m kimseleri sekiz s\u0131n\u0131f i\u00e7erisinde zikretmi\u015ftir. \u0130lgili ayette kendilerine iyilik yap\u0131lmas\u0131 istenilen sekiz s\u0131n\u0131fa bak\u0131ld\u0131\u011f\u0131nda kom\u015fu, yak\u0131n ve uzak kom\u015fu diye ayr\u0131 ayr\u0131 adland\u0131r\u0131larak birbiri ard\u0131nca \u015f\u00f6yle ifade edilmi\u015ftir:\u201eAllaha ibadet edin ve Ona hi\u00e7 b\u0131r \u015feyi ortak ko\u015fmay\u0131n. Ana-babaya, akrabaya, yetimlere, yoksullara, yak\u0131n kom\u015fuya, uzak kom\u015fuya, yak\u0131n arkada\u015fa, yolcuya, ellerinizin alt\u0131nda bulunanlara (k\u00f6le, cariye, hizmetci ve benzerlerine) iyi davran\u0131n; Allah kendini be\u011fenen ve daima b\u00f6b\u00fcrlen\u0131p duran kimseyi sevmez.\u201c (Nisa, 4\/36)<\/p>\n

Ayetle ilgili tefsirlere bak\u0131ld\u0131\u011f\u0131nda yak\u0131n ve uzak kom\u015fu tan\u0131mlar\u0131 hususunda farkl\u0131 g\u00f6r\u00fc\u015flerin bulundu\u011fu g\u00f6ze \u00e7arpar. Yak\u0131n ve uzak kom\u015fu kavramlar\u0131 genelde ki\u015fi ile kom\u015fusu aras\u0131ndaki akrabal\u0131k ba\u011f\u0131 ile irtibatland\u0131r\u0131lm\u0131\u015f, bazen de ki\u015fi ile kom\u015fusu aras\u0131ndak\u0131 fiziki mesafe olarak alg\u0131lanm\u0131\u015ft\u0131r. Taber\u00ee (\u00f6. 310 H.\/922) ilgili ayette ge\u00e7en yak\u0131n kom\u015fu kavram\u0131n\u0131n\u0131n kimi ulemaya g\u00f6re isl\u00e2m ile, yani ki\u015finin m\u00fcsl\u00fcman kom\u015fusu olarak tarif edildi\u011fini s\u00f6ylerken, yine ayn\u0131 noktada bu hususa Eb\u00fb Ca\u011ffer\u2019in itiraz etti\u011fini kaydetmektedir. Eb\u00fb Ca\u011ffer\u2019e g\u00f6re yak\u0131n kom\u015fu olarak manaland\u0131r\u0131lan ve kom\u015fu kelimes\u0131ne s\u0131fat olarak kullan\u0131lan yak\u0131n (al-qurba) kelimesinin arap dilindeki kullan\u0131l\u0131\u015f\u0131 esas al\u0131nd\u0131\u011f\u0131nda, bu yak\u0131nl\u0131\u011f\u0131n dini yak\u0131nl\u0131kdan ziyade akrabal\u0131ktan do\u011fan yak\u0131nl\u0131k oldu\u011fudur. Uzak kom\u015fu kavram\u0131 hususunda da pek \u00e7ok g\u00f6r\u00fc\u015fe eserinde yer veren Taber\u00ee, bu hususda \u0130bn Abbas, Katade, \u0130bn Zeyd, Dahhak ve M\u00fccahid gibi tefsir ilminde hat\u0131r\u0131 say\u0131l\u0131r yerleri olan uleman\u0131n g\u00f6r\u00fc\u015flerine yer verir. \u0130smi zikredilen bu ulemaya g\u00f6re uzak kom\u015fu ba\u015fka bir kavme ait olup, kendisiyle arada akrabal\u0131k gibi bir yak\u0131nl\u0131\u011f\u0131n bulunmad\u0131\u011f\u0131 kimsedir. Taber\u00ee\u2019de nakledilen di\u011fer bir rivayete m\u00fc\u015frikler uzak kom\u015fu olarak vas\u0131fland\u0131r\u0131l\u0131rken, di\u011fer bir rivayette ise ehl-i kitab uzak kom\u015fu olarak vas\u0131fland\u0131r\u0131lm\u0131\u015ft\u0131r. Bu g\u00f6r\u00fc\u015fler \u00fczerine de\u011ferlendirme yapan Eb\u00fb Ca\u011ffer uzak kom\u015funun m\u00fc\u015frik, ya da ehl-i kitaptan olanlar i\u00e7in kullan\u0131lmas\u0131n\u0131n do\u011fru olmad\u0131\u011f\u0131n\u0131 belirtmi\u015f, konuya ili\u015fkin a\u00e7\u0131klamalar\u0131n\u0131 yine yak\u0131n akrabada oldu\u011fu gibi neseb ba\u011f\u0131 \u00fczerine kurmu\u015ftur. Ona g\u00f6re yak\u0131n ve uzak kom\u015fu kavramlar\u0131n\u0131n izah\u0131nda kom\u015funun m\u00fc\u015frik, hiristiyan, yahudi veya m\u00fcsl\u00fcman olmas\u0131n\u0131n pek manas\u0131 yoktur. Bu hususda \u00f6nemli olan kriter kom\u015fular aras\u0131 akrabal\u0131k ve yak\u0131nl\u0131k ba\u011flar\u0131d\u0131r. Bu izaha g\u00f6re aralar\u0131nda neseb itibariyle yak\u0131nl\u0131k olanlar yak\u0131n kom\u015fu, yak\u0131nl\u0131k olmayanlar ise uzak kom\u015fudur.4<\/sup> B\u00fct\u00fcn bunlar\u0131n yan\u0131 s\u0131ra ayette ge\u00e7en yak\u0131n kom\u015fu kavram\u0131 i\u00e7in \u0130bn Mesud ki\u015finin han\u0131m\u0131 tan\u0131m\u0131n\u0131 yaparken, uzak kom\u015fu i\u00e7in ise M\u00fccahid, yolculuk esnas\u0131ndaki arkada\u015f tan\u0131m\u0131n\u0131 yapmaktad\u0131r.5<\/sup> \u0130mam Kurtub\u00ee (\u00f6. 671 H.\/1272) yak\u0131n ve uzak kom\u015fu kavram\u0131na a\u00e7\u0131kl\u0131k getiriken Hz. Ai\u015fe validemizle Rasulullah (s.a.v.) aras\u0131nda ge\u00e7en ve Buhar\u00ee ve Eb\u00fb Davut taraf\u0131ndan nakledilen \u015fu konu\u015fmaya yer vermektedir:<\/p>\n<\/div>\n

 <\/p>\n

Hz. Ai\u015f\u2019e (r.a.)\u2019dan rivayetle: \u201e(Bir keresinde) Ey Allah\u0131n Resul\u00fc! dedim, iki kom\u015fum var, hangisine \u00f6ncelikle hediye vereyim?\u201c \u201eSana kap\u0131 itibariyle hangisi yak\u0131nsa ona!\u201c cevab\u0131n\u0131 verdi.\u201d [Buhari, Edeb 32, \u015euf\u2019a 3, Hibe 16; Eb\u00fb Davut, Edeb 132 (5155)]. Kurtub\u00ee bu hadisi naklederek, ulemadan bir cemaatin bu hadise dayanarak, ayette ge\u00e7en yak\u0131n ve uzak kom\u015fu kavram\u0131na a\u00e7\u0131kl\u0131k getirdiklerini ifade etmektedir. Onlara g\u00f6re yak\u0131n ve uzak kom\u015fulu\u011fun kriteri ki\u015finin meskeniyle kom\u015fusunun meskeni aras\u0131ndaki mesafedir. Bu yakla\u015f\u0131ma g\u00f6re yak\u0131n mesafede bulunan yak\u0131n, uzak mesafede bulunan ise uzak kom\u015fudur ve hadiste de ifade edildi\u011fi gibi hediye verilmeye en l\u00e2y\u0131k olan\u0131 kap\u0131s\u0131 size en yak\u0131n olan\u0131d\u0131r. Yak\u0131n ve uzak kom\u015fu tan\u0131m\u0131n\u0131n meskene yak\u0131nl\u0131k ve uzakl\u0131k ba\u011flam\u0131nda de\u011ferlendirilmesi gerekti\u011fini d\u00fc\u015f\u00fcnen ulema, ayr\u0131ca bu hadisi kom\u015funun \u015fuf\u2019a hakk\u0131n\u0131n6<\/sup> gereklili\u011fi hususunda da delil olarak de\u011ferlendirmi\u015flerdir.7<\/sup> Uzak ve yak\u0131n kom\u015fu hususundaki bu son yakla\u015f\u0131m\u0131n, bug\u00fcn i\u00e7in de ge\u00e7erli bir yakla\u015f\u0131m oldu\u011funu en az\u0131ndan muhatab oldu\u011fumuz isl\u00e2m toplumlar\u0131 i\u00e7in s\u00f6yliyebiliriz. Bug\u00fcn i\u00e7inde mesken itibariyle size yak\u0131n olanlar sizin yak\u0131n kom\u015funuz, uzak olanlar ise uzak kom\u015funuz olarak alg\u0131lanmaktad\u0131r. Akrabal\u0131k ba\u011f\u0131 ilahi mesaj\u0131n \u00f6\u011fretileri nazar-\u0131 itibar al\u0131nd\u0131\u011f\u0131nda, her dem kom\u015fuluk ba\u011f\u0131n\u0131n \u00fczerindedir. Nitekim yukardaki ayette de kendilerine iyilik yap\u0131lmas\u0131 gereken sekiz z\u00fcmre ifade edilirken akraban\u0131n, anne-baba\u2019dan hemen sonra zikredildi\u011fi g\u00f6r\u00fclmektedir\u2026<\/div>\n

\u0130\u015far\u00ee tefsirlerde uzak-yak\u0131n kom\u015fu kavramlar\u0131<\/p>\n

\u0130lgili ayete ayetin zahiri ve bat\u0131ni manalar\u0131 ba\u011flam\u0131nda yakla\u015fan \u0130mam T\u00fcster\u00ee (\u00f6. 283 H.\/896), ayetle ilgili zahiri mana hususunda, uzak kom\u015fuyu kendisiyle bir ba\u011f\u0131n bulunmad\u0131\u011f\u0131 yabanc\u0131 kimse, ayette ge\u00e7en yak\u0131n arkada\u015f ifadesini ki\u015finin zevcesi veya yol arkada\u015f\u0131, yolcuyu ise misafir olarak a\u00e7\u0131klamaktad\u0131r. \u0130mam T\u00fcster\u00ee ayetin bat\u0131ni manas\u0131 hususunda ise, yak\u0131n kom\u015fuyu kalb, uzak kom\u015fuyu ki\u015finin tabiat\u0131, yak\u0131n arkada\u015f\u0131 \u015feriate uyan ak\u0131l, ayette ge\u00e7en yolcu kavram\u0131n\u0131 ise Allah\u2019a itaat eden organlar olarak tan\u0131mlam\u0131\u015ft\u0131r.8<\/sup> Bu ayetin tefsirine ayn\u0131 boyuttan yakla\u015fan \u0130mam Ku\u015feyr\u00ee (\u00f6. 465 H.\/1072) ki\u015finin ev kom\u015fusuna yapmas\u0131 gereken ihsan\u0131n, ayn\u0131 sekilde ve hatta fazlas\u0131yla ki\u015finin k\u00f6t\u00fc duygu ve d\u00fcs\u00fcn\u00e7elerden ar\u0131nd\u0131r\u0131lm\u0131\u015f, Mevla\u2019dan gafil olmamas\u0131 gereken ve kendi nefsine kom\u015fu olan kalbe, kendisine kom\u015fu olanlar\u0131nda kendisine muhalefet etmemek suretiyle hakk\u0131n\u0131n korunabilece\u011fi kalbin kom\u015fusu olan ruha ve alem-i \u015fuh\u00fbd\u2019a dair birtak\u0131m gizliliklerinde saklanmas\u0131na riayetle de ruhun da kom\u015fusu olan s\u0131rra kar\u015f\u0131 yap\u0131lmas\u0131 ve g\u00f6zetilmesi gerekti\u011fini nakleder.9<\/sup><\/div>\n

Kom\u015fuluk hududunun tayini<\/p>\n

Kom\u015fuluk hududunun tayini hususunda ihtilaf edilmi\u015ftir. Hz. Ali\u2019ye g\u00f6re sesimizi i\u015fiten herkes kom\u015fudur. Di\u011fer bir guruba g\u00f6re ise ki\u015finin mahallesinde oturan kimseler kom\u015fudur. Hz. Ai\u015fe ve Evza\u00ee\u2019ye g\u00f6re ise her cihetten 40 ev kom\u015fudur.10<\/sup> \u0130mam Raz\u00ee (\u00f6. 604H.\/1207) tefsirinde \u0130mam Z\u00fchr\u00ee\u2019nin de bu g\u00f6r\u00fc\u015fte oldu\u011funu beyan ederek, kendisinin kom\u015fulu\u011fun hududunu tayin ederken her cihetin ismini belirtmek suretiyle her cihetten 40 evin kom\u015fu oldu\u011fu hususunu ifade etti\u011fini nakletmektedir.11<\/sup> \u0130mam Askal\u00e2n\u00ee (\u00f6. 852 H.\/1448) ve Kastal\u00e2n\u00ee (\u00f6. 963 H.\/1555) eserlerinde kom\u015fuluk hududuna dair yukardaki rivayetlere i\u015faret etmekle beraber Tabar\u00e2n\u00ee\u2019den bu hususda gelen bir rivayete yer vermektedirler.12<\/sup> Zay\u0131f bir senedle \u0130bn Kab\u2019a dayand\u0131r\u0131lan bir rivayette \u201cAncak 40 ev kom\u015fudur\u201d ifadesi yer almaktad\u0131r. El-Askalan\u00ee bu ifadenin her cihetten 10 ev kom\u015fudur \u015feklinde anla\u015f\u0131labilece\u011finin ihtimal dahilinde oldu\u011funu ifade etmektedir.13<\/sup> Konuya ili\u015fkin rivayetler ve dereceleri bir b\u00fct\u00fcn olarak ele al\u0131nd\u0131\u011f\u0131nda g\u00f6r\u00fclen odur ki, kom\u015fuluk hududunun her cihetten 40 ev oldu\u011funa dair rivayetlerin di\u011fer rivayetlere nazaran daha g\u00fc\u00e7l\u00fc oldu\u011fudur.<\/div>\n

Hadislerde kom\u015fuluk, haklar\u0131 ve \u00f6nemi<\/p>\n

Kom\u015fu ve kom\u015fuluk hakk\u0131 temas\u0131 hadislerde \u00e7e\u015fitli a\u00e7\u0131lardan ele al\u0131narak irdelenmi\u015ftir. Hadislerin genelinde insanl\u0131\u011fa rahmet el\u00e7isi olarak g\u00f6nderilen Hz. Peygamber14<\/sup> kom\u015fuluk hakk\u0131 ve \u00f6nemi \u00fczerinde \u00f6nemle durarak, ashab ve \u00fcmmetinden bu hakk\u0131n titizlikle ifas\u0131n\u0131 istemi\u015ftir. Bu hakk\u0131n ne derece \u00f6nemli oldu\u011funu izah ederken, vahiy mele\u011fi Cebrail\u2019in kom\u015fu hakk\u0131 hususunda kendisine \u00f6ylesine net ve aral\u0131ks\u0131z tavsiyede bulundu\u011funu ve kendisinin de b\u00f6ylesine s\u0131k ve aral\u0131ks\u0131z yap\u0131lan tavsiyeler kars\u0131s\u0131nda kom\u015funun kom\u015fuya mirasc\u0131 olaca\u011f\u0131n\u0131 zannetti\u011fini bak\u0131n\u0131z ilgili hadiste nas\u0131l ifade etmektedir:Hz. Ai\u015fe (r.a.h.)\u2019dan rivayetle Rasulullah (s.a.v.) buyurdular ki: \u201cHz. Cebrail aleyhisselam bana kom\u015fu hakk\u0131nda o kadar aral\u0131ks\u0131z tavsiyede bulundu ki, kom\u015fuyu varis k\u0131laca\u011f\u0131n\u0131 zannettim.\u201c[Buhari, Edeb 31; M\u00fcslim, Birr 140 (2624); Eb\u00fb Davut, Edeb 132 (5151); Tirmiz\u00ee, Birr 28 (1943)].<\/p>\n<\/div>\n

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Hadisle ilgili \u015ferh ve a\u00e7\u0131klamalara bak\u0131ld\u0131\u011f\u0131nda \u0130mam el-Askalan\u00ee hadiste ge\u00e7en miras kavram\u0131 hususunda ihtilaf\u0131n bulundu\u011funu nakletmektedir. Kimileri bu hususta hadiste ge\u00e7en miras kavram\u0131ndan ki\u015finin mal\u0131ndan akrabalar\u0131na d\u00fc\u015fen pay gibi, kom\u015fusunun da pay sahibi olmas\u0131 manas\u0131n\u0131 hadise y\u00fcklerken, kimileride bu kavramdan kast\u0131n kendilerine yak\u0131nl\u0131k g\u00f6sterip, \u00f6ncelikle iyilik yapmakla zorunlu oldu\u011fumuz kimselerin, yak\u0131nl\u0131klar\u0131ndan dolay\u0131 tevar\u00fcs ettikleri bu iyili\u011fe kom\u015fular\u0131n da hak kesbedip, mirasc\u0131 olmalar\u0131 bab\u0131nda anlam\u0131\u015flard\u0131r. Imam Askal\u00e2n\u00ee bu hususta ortaya konan ilk manan\u0131n daha a\u00e7\u0131k ve asl\u0131na uygun oldu\u011funu ifade etmektedir. Bu konudaki b\u00fct\u00fcn bu ifade ve a\u00e7\u0131klamalar\u0131n yan\u0131 s\u0131ra kom\u015fular aras\u0131nda herhangi bir taverar\u00fcs\u00fcn vaki olmadi\u011f\u0131 da bilinmektedir. Bu hususda de\u011ferlendirmelerde bulunan Ab\u00fb Cemre miras\u0131n hissi (maddi) ve manevi olmak \u00fczere iki \u00e7e\u015fit oldu\u011funu ifade etmektedir. Hadiste zikredilen mirasdan murad\u0131nda hissi, yani maddi miras oldu\u011funu belirten Ab\u00fb Cemre manevi miras\u0131n da ilim miras\u0131 oldu\u011funu zikretmektedir. Kendisi burada s\u00f6z konusu olan miras\u0131n maddi miras oldu\u011funu belirtmekle beraber, hadiste zikredilen miras\u0131n manevi miras olarak da, yani ki\u015finin kom\u015fusuna ihtiyac\u0131 olan ilmi \u00f6\u011fretmesinin kom\u015fusunun onun \u00fczerindeki haklar\u0131ndan birisi oldu\u011fu \u015feklinde anla\u015f\u0131lmas\u0131n\u0131n da m\u00fcmk\u00fcn olabilece\u011fini ayr\u0131ca ifade etmektedir.15<\/sup> Burada Hz. Peygamber\u2019in kendisine Cebrail taraf\u0131ndan yap\u0131lan yo\u011fun ve s\u00fcrekli tavsiyeler sonras\u0131nda kom\u015funun kom\u015fuya mirasc\u0131 k\u0131l\u0131nmas\u0131 zannetmesini ifade etmesi, genelde kom\u015funun kom\u015fu \u00fczerindeki haklar\u0131n\u0131n ehemmniyeti ve onu ifas\u0131 \u00fczerine yap\u0131lan \u00e7ok \u00f6nemli bir vurgu olarak alg\u0131lanm\u0131\u015ft\u0131r.16<\/sup> El-Mubarekfur\u00ee bu hadisin \u015ferhi ba\u011flam\u0131nda yukarda zikredilen hususlar\u0131 tekrarlamakla beraber, \u201eKom\u015fusu a\u00e7 iken, kendisi tok olan\u0131n (kamil) m\u00fc\u2019min olamayaca\u011f\u0131\u201c, ayr\u0131ca \u201ek\u0131yamet g\u00fcn\u00fcnde birbirleriyle daval\u0131 olan kimseler i\u00e7inde ilk s\u0131ran\u0131n birbirinden daval\u0131 olan kom\u015fulara ait olaca\u011f\u0131na\u201c ili\u015fkin hadisleri nakletmektedir.17<\/sup><\/div>\n

Di\u011fer bir hadiste Hz. Peygamber Allah\u2019a ve Ahiret g\u00fcn\u00fcne iman eden kimselerden kom\u015fu ve misafirine ikramda bulunmas\u0131n\u0131, konu\u015ftu\u011funda da ya hay\u0131rl\u0131 \u015feyler s\u00f6ylemesini veya susmas\u0131n\u0131 bak\u0131n\u0131z nas\u0131l istemektedir:<\/p>\n

Ebu Hureyre (r.a.)\u2019den gelen di\u011fer bir rivayette Resulullah (s.a.v.) buyurdular ki: \u201eKim Allah\u2019a ve ahiret g\u00fcn\u00fcne inan\u0131yorsa misafirine ikramda bulunsun. Kim Allah\u2019a ve ahiret g\u00fcn\u00fcne inan\u0131yorsa kom\u015fusuna ikramda bulusun. Kim Allah\u2019a ve ahiret g\u00fcn\u00fcne inan\u0131yorsa hay\u0131r s\u00f6ylesin veya sussun.\u201c [Buhari, Edeb 31, 85, Nikah 80, Rikak 23; M\u00fcslim, \u0130man 74 (47); Eb\u00fb Davut, Edeb 132 (5154)].<\/div>\n
<\/div>\n
Allah\u2019a ve ahiret g\u00fcn\u00fcne iman eden kimseden kom\u015fusuna ikramda bulunmas\u0131na ili\u015fkin yukar\u0131da nakledilen hadis, temelde ayn\u0131 manalara gelmekle beraber, ba\u015fka ifadelerle de rivayet edilmi\u015ftir. \u00d6rne\u011fin Allah\u2019a ve ahiret g\u00fcn\u00fcne iman eden kimsenin kom\u015fusuna eziyet etmemesi Buhari\u2019de ge\u00e7en di\u011fer bir hadiste nakledilirken18<\/sup>, M\u00fcslim\u2019de Allah\u2019a ve ahiret g\u00fcn\u00fcne iman eden kimsenin kom\u015fusuna ihsanda (iyilikte) bulunmas\u0131na ili\u015fkin ifade yer almaktad\u0131r.19<\/sup> Hadiste s\u00f6z konusu olan imandan kasd\u0131n kamil bir iman oldu\u011fu ve bu iman\u0131n Allah\u2019a ve ahiret g\u00fcn\u00fcne has k\u0131l\u0131narak baslang\u0131\u00e7 (mebde) ve sona (mead) i\u015faret edildi\u011fi ifade edilmektedir. Hadisle ilgili \u015ferh ve a\u00e7\u0131klamalara bak\u0131ld\u0131\u011f\u0131nda kom\u015funun kom\u015fu \u00fczerindeki haklar\u0131na ili\u015fkin farkl\u0131 mahreclerden rivayetleri bulunan di\u011fer bir hadisin varl\u0131\u011f\u0131 g\u00f6ze \u00e7arpmaktad\u0131r. Kom\u015funun kom\u015fu \u00fczerindeki haklar\u0131n\u0131n ne oldu\u011fu Hz. Peygamber\u2019e soruldu\u011funda, Hz. Peygamber: \u201eBor\u00e7 istedi\u011finde bor\u00e7 vereceksin, yard\u0131m diledi\u011finde yard\u0131m edeceksin, hastaland\u0131\u011f\u0131nda ziyaret edip, ilgileneceksin, bir \u015feye ihtiyac\u0131 oldu\u011funda vereceksin, ona bir hay\u0131r isabet etti\u011finde sevinecek, musibet isabet etti\u011finde de \u00fcz\u00fcleceksin, \u00f6ld\u00fc\u011f\u00fc vakit cenazesine i\u015ftirak edip, iznini almadan evinin \u00f6n\u00fcn\u00fc bina ile kapat\u0131p, r\u00fczgar\u0131na mani olmayacaks\u0131n, evinde pi\u015fenden ona da ikram etmen m\u00fcstesna, tencerenden pi\u015fen yeme\u011fin kokusuyla onu rahats\u0131z etmeyeceksin, meyve ald\u0131\u011f\u0131nda ona da ikramda bulunacak, e\u011fer bunu yapam\u0131yorsan evine gizli sokup, \u00e7ocuklar\u0131n eline vererek d\u0131\u015far\u0131 salmayacak ve onu alamayacak kom\u015funun cocuklar\u0131n\u0131 boynu b\u00fck\u00fck koymayacaks\u0131n.\u201c20<\/sup> Her biri ayr\u0131 bir erdem kokan bu de\u011ferler, bencilli\u011fin yerine di\u011fergaml\u0131\u011f\u0131, nefretin yerine sevgiyi, gaddarl\u0131\u011f\u0131n yerine rahmeti ve aff\u0131 \u00f6ne almaktad\u0131r. Mekarim-i ahl\u00e2ka do\u011fru seyreden her yolcunun bu \u00fcst\u00fcn de\u011ferler dura\u011f\u0131na u\u011frayarak g\u00f6n\u00fcl tank\u0131n\u0131 bu de\u011ferleri i\u00e7sellestirmek suretiyle doldurmas\u0131, bu seyr i\u00e7in gereklidir. Bu de\u011ferlerle tezyin olan birey, temas halinde oldu\u011fu \u00e7evreye de olumlu y\u00f6nde tesir edecek, ce\u015fitli manevra ve manip\u00fclasyonlarla uyu\u015fturularak veya kand\u0131r\u0131larak yaban ellerin pencesine d\u00fc\u015fm\u00fc\u015f, \u00f6z\u00fcnden uzaklast\u0131r\u0131lm\u0131\u015f bi\u00e7are kimselere \u00f6zlerini hat\u0131rlatmak suretiyle, onlar\u0131 o derin uykular\u0131nden uyand\u0131racakt\u0131r\u2026<\/div>\n

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Di\u011fer bir hadisde ise Hz. Peygamber Allah kat\u0131nda ki en hay\u0131rl\u0131 kom\u015funun kom\u015fusuna kar\u015f\u0131 hay\u0131rl\u0131 olan\u0131 oldu\u011funu bak\u0131n\u0131z nas\u0131l ifade etmektedir:Abdullah b. Amr\u2019dan (r.a.) rivayetle Hz. Peygamber buyurdular ki: \u201cAllah kat\u0131nda en hay\u0131rl\u0131 arkada\u015f, sizden arkada\u015f\u0131na kar\u015f\u0131 hay\u0131rl\u0131 olan\u0131n\u0131z, en hay\u0131rl\u0131 kom\u015fu ise, sizden kom\u015fusuna en hay\u0131rl\u0131 olan\u0131n\u0131zd\u0131r.\u201d [Tirmizi; Birr 27, (1951), Eb\u00fb Davut, Edeb 132 (5152)].<\/p>\n

B\u00fct\u00fcn bu ifadelerden de anla\u015f\u0131laca\u011f\u0131 \u00fczere Hz. Peygamber (s.a.v.) kom\u015fuya ikram edilmesi ve haklar\u0131n\u0131n korunmas\u0131 hususuna b\u00fcy\u00fck \u00f6nem atfetmekle beraber, ilahi mesaja tabi olacak \u00fcmmetinde de bu haklar\u0131n korunmas\u0131n\u0131 net ifadelerle istemi\u015ftir.<\/p>\n<\/div>\n

Kom\u015fuya s\u0131k\u0131nt\u0131 ve eza vermemek<\/p>\n

Yukarda zikredilen hadislerde kom\u015fuya ikram ve ihsanda bulunulmas\u0131 emredilirken, kimi hadislerde de, onlara s\u0131k\u0131nt\u0131 ve eziyet verilmemesi istenilmi\u015f, onlara kar\u015f\u0131 haks\u0131z yere menfi tavir i\u00e7erisinde bulunanlar\u0131n \u00f6nemli yapt\u0131r\u0131mlara muhatab olacaklar\u0131 ifade edilmi\u015ftir.\u0130mam M\u00fcslim taraf\u0131ndan rivayet edilen bir hadisde Hz. Peygamber, kom\u015fusuna zarar ve s\u0131k\u0131nt\u0131 veren kimselerin cennnete giremiyeceklerini \u015fu s\u00f6zlerle ifade etmi\u015ftir:<\/p>\n

Ebu Hureyre (r.a.) den: \u201eResulullah (s.a.v.) buyurdular ki: \u201eKom\u015fusu, zararlar\u0131ndan emin olmayan kimse cennete giremez.\u201c [M\u00fcslim, \u0130man 73 (46)].<\/p>\n

Bu hadis Buhari\u2019de daha \u015fiddetli bir \u00fcslubla \u015f\u00f6yle rivayet edilmi\u015ftir:<\/p>\n<\/div>\n

Hz. Peygamber (s.a.v.) buyurdular ki: \u201eAllah\u2019a yemin olsun ki, inanmam\u0131\u015ft\u0131r; Allah\u2019a yemin olsun ki, inanmam\u0131\u015ft\u0131r; Allah\u2019a yemin olsun ki, inanmam\u0131\u015ft\u0131r!\u201c \u201eKim ey Allah\u0131n Resulu?\u201c diye sorulunca: \u201eKom\u015fusu zararlar\u0131ndan emin olmayan kimse!\u201c cevab\u0131n\u0131 vermi\u015ftir. (Buhari; Edeb 29)<\/p>\n

\u0130lgili hadislerin \u015ferhlerine bak\u0131ld\u0131\u011f\u0131nda Hz. Peygamber\u2019in Allah\u2019a yemin olsun ki, inanmam\u0131\u015ft\u0131r, ba\u015fka bir rivayette ise \u201eAllah\u2019a yemin olsun ki m\u00fc\u2019min de\u011fildir\u201c \u015feklindeki ifadesinde s\u00f6z konusu olan imandan kasd\u0131n kamil iman oldu\u011fudur. \u015e\u00fcphe yok ki, kom\u015fusuna kar\u015f\u0131 b\u00f6ylesine menfi bir tav\u0131r sergilemek ilahi mesaj\u0131n \u00e7izmi\u015f oldu\u011fu hududlara kar\u015f\u0131 bir isyand\u0131r. B\u00f6yle bir isyan\u0131n kamil iman sahibi bir kimseyle yan yana gelmesi m\u00fcmk\u00fcn g\u00f6r\u00fclmedi\u011fi gibi, isyan edenin isyan\u0131na kar\u015f\u0131 elde edecekleriyle, kamil iman sahibi bir ki\u015finin iman\u0131na uygun ameller neticesinde elde edece\u011fi \u015feylerin \u015f\u00fcphesiz birbirlerinden farkl\u0131 olaca\u011f\u0131 ifade edilmi\u015ftir.21<\/sup> \u0130bn Battal Hz.Peygamber\u2019in hadiste ge\u00e7en yemini ve bu yeminin \u00fc\u00e7 defa tekrarlanmas\u0131n\u0131 kom\u015fu haklar\u0131n\u0131n ehemniyetine yap\u0131lan vurgu olarak izah etmektedir. O\u2019da di\u011fer \u015farihler gibi kom\u015fusuna el veya dil ile eza eden kimselerin imanlar\u0131n\u0131n nefyi hususundaki imandan kast\u0131n kamil iman oldu\u011funu yinelemektedir.22<\/sup> Yukarda zikredilen hadisin \u015ferhi ile ilgili yorumlara bir b\u00fct\u00fcn olarak bak\u0131ld\u0131\u011f\u0131nda temel yakla\u015f\u0131m, hadisde zikredilen imandan kast\u0131n kamil iman oldu\u011fudur. Bunun yan\u0131nda dillendirilen di\u011fer bir yakla\u015f\u0131m ise, kom\u015fular\u0131na eza edenlerin imanlar\u0131n\u0131n nefyine ili\u015fkin hadiste kullan\u0131lan ifadenin, bu i\u015fleri me\u015fru ve helal olarak g\u00f6ren kimseler veya m\u00fcnaf\u0131klar i\u00e7in oldu\u011fudur.23<\/sup> B\u00fct\u00fcn bunlar\u0131n yan\u0131 s\u0131ra kendisine haks\u0131z yere s\u0131k\u0131nt\u0131 verip, zulmeden kom\u015fuya makul bir s\u0131n\u0131ra kadar sabretmek esas olmakla beraber, kom\u015fuluk hakk\u0131n\u0131n k\u00f6t\u00fcye kullan\u0131lmas\u0131 suretiyle bunun bir zul\u00fcm arac\u0131 haline d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesine mani olmak da o derece bu hususta esast\u0131r. Zarara zararla kar\u015f\u0131l\u0131k vermek do\u011fru olmayaca\u011f\u0131 gibi,24<\/sup> bu hususta \u201e\u0130slamda ne bir kimseye zarar vermek, ve ne de bir kimseden zarar g\u00f6rmek yoktur\u201c25<\/sup> prensibini esas alacak yasal bir tav\u0131r geli\u015ftirmek, sonu\u00e7ta her iki taraf\u0131n hak ve hukukunun korunmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/div>\n

Kom\u015fular\u0131n s\u0131n\u0131fland\u0131r\u0131lmas\u0131<\/p>\n

Tefsirlerde ve hadis \u015ferhlerinde farkl\u0131 rivayetlerle yer bulan di\u011fer bir merfu hadiste kom\u015fu \u00fc\u00e7 s\u0131n\u0131f i\u00e7erisinde m\u00fctal\u00e2 edilmektedir. Buna g\u00f6re ki\u015finin \u00fczerinde sadece kom\u015fuluk hakk\u0131 olan \u011fayri m\u00fcslim kom\u015fusu ilk s\u0131rada de\u011ferlendirilirken, kendisi \u00fczerinde isl\u00e2m\u0131ndan ve kom\u015fulu\u011fundan dolay\u0131 iki hakk\u0131 bulunan m\u00fcsl\u00fcman kom\u015fu ikinci s\u0131rada yer almaktad\u0131r. Ki\u015finin \u00fczerinde kom\u015fuluk, isl\u00e2m ve akrabal\u0131k olmak \u00fczere \u00fc\u00e7 hakk\u0131 vard\u0131r d\u0131ye nitelendirilen kom\u015fu ise, kisiyle akrabal\u0131k ba\u011f\u0131 olan kom\u015fudur.26<\/sup> B\u00fct\u00fcn bunlar\u0131n yan\u0131 s\u0131ra bir b\u00fct\u00fcn olarak ilgili ayet ve hadislere bak\u0131ld\u0131\u011f\u0131nda ayette kullan\u0131lan kom\u015fu kavram\u0131 yak\u0131n ve uzak kom\u015fu tan\u0131mlamalar\u0131 d\u0131\u015f\u0131nda herhangi bir s\u0131fatla ilintilenmeden, genel ve yal\u0131n olarak kullan\u0131lm\u0131\u015ft\u0131r. Kimi m\u00fcfessirler ve \u015farihler bu noktadan hareketle kom\u015fuya yap\u0131lmas\u0131 gereken iyilik ve ihsan\u0131n, hak ve \u00f6ncelik noktas\u0131nda aralar\u0131nda bir tak\u0131m farkl\u0131l\u0131klar olsa da, dini ve etniksel ayr\u0131ma tabi tutmadan, m\u00fcsl\u00fcman-gayri m\u00fcslim, m\u00fcttaki-asi, faydal\u0131-zararl\u0131, dost-d\u00fc\u015fman, akraba-yabanc\u0131 gibi herkese g\u00f6sterilmesi hususunda s\u00f6z birli\u011fi etmi\u015flerdir.27<\/sup> Kom\u015fular\u0131 etnik ve dinsel ayr\u0131ma tabi tutarak kendilerine kar\u015f\u0131 kom\u015fuluk haklar\u0131n\u0131n bir gere\u011fi olarak yap\u0131lmas\u0131 gereken ihsandan mahrum b\u0131rakmak ilahi mesaj\u0131n \u00f6z\u00fcne ve ruhana ayk\u0131r\u0131d\u0131r. Nitekim kendisi i\u00e7in kesilen kurbandan yahudi kom\u015fusuna ikramda bulunup, bulunulmad\u0131\u011f\u0131n\u0131 soran Abdullah b. Amr ondan yahudi kom\u015fusuna da ikram edilmesini istemi\u015ftir. Bu iste\u011fini dile getirirken \u0130bn Amr, Rasulullah\u2019\u0131n (s.a.v.) kom\u015fuluk haklar\u0131 hususundaki israr\u0131na vurgu yapmas\u0131, en az\u0131ndan birinci ku\u015fak taraf\u0131ndan hadisin nas\u0131l kom\u015fular aras\u0131nda dini fark g\u00f6zetmeksizin alg\u0131lan\u0131p, uyguland\u0131\u011f\u0131n\u0131 g\u00f6stermesi a\u00e7\u0131s\u0131ndan dikkat \u00e7ekicidir. \u0130lgili hadiste \u0130bn Amr yahudi kom\u015fusuna yap\u0131lmas\u0131 gereken ikram\u0131 bak\u0131n\u0131z nas\u0131l ifade etmektedir:<\/div>\n

 <\/p>\n

Abdullah \u0130bn Amr i\u00e7in bir ko\u00e7 kesildi. \u0130bn Amr ailesine \u201eOndan yahudi kom\u015funuza hediye ettiniz mi?\u201c diye sordu. \u201eHay\u0131r!\u201c cevab\u0131n\u0131 al\u0131nca: \u201eBundan ona da g\u00f6nderin. Zira ben Rasulallah (s.a.v.)\u2019\u0131n: \u201eCebrail bana kom\u015fu hakk\u0131nda o kadar aral\u0131ks\u0131z tavsiyede bulundu ki, kom\u015fuyu varis k\u0131laca\u011f\u0131n\u0131 zannettim.\u201c dedi\u011fini i\u015fittim\u201c buyurdu. [Eb\u00fb Davut, Edeb 132 (5152); Tirmiz\u00ee, Birr 28 (1944)].Hadis ile ilgili a\u00e7\u0131klamalara bak\u0131ld\u0131\u011f\u0131nda, hadiste ge\u00e7en kom\u015funun kom\u015fuya mirasc\u0131 k\u0131l\u0131nmas\u0131 hususu kom\u015fuya yap\u0131lmas\u0131 gereken ikram\u0131n \u00f6nemi temelinde ele al\u0131nmakla beraber, haklar\u0131 ve \u00f6ncelikleri hususunda aralar\u0131nda fark olsa da, ayet ve hadislerde ge\u00e7en kom\u015fuluk kavram\u0131n\u0131n m\u00fcsl\u00fcman-gayri m\u00fcslim, akraba- yabanc\u0131, abid-fas\u0131k, dost-d\u00fcsman, faydal\u0131-zararl\u0131 herkesi i\u00e7erisine ald\u0131\u011f\u0131 \u015feklinde yorumlanmaktad\u0131r. Ayr\u0131ca \u0130bn Amr\u2019\u0131n yahudi kom\u015fusuna kendisi i\u00e7in kesilen kurbandan ikram edilmesi hususundaki iste\u011fi, hadiste ge\u00e7en kom\u015fu kavram\u0131n\u0131 \u0130bn Amr\u2019\u0131n genel manada ele ald\u0131\u011f\u0131 \u015feklinde yorumlanm\u0131\u015ft\u0131r.28<\/sup><\/p>\n<\/div>\n

Kom\u015fuyu ve hediyesini k\u00fc\u00e7\u00fcmsememek<\/p>\n

Kom\u015fu haklar\u0131 hususunda yukarda ele al\u0131nan hadislerde de g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, kom\u015fuya yap\u0131lmas\u0131 gereken ikram a\u00e7\u0131k ifadelerle te\u015fvik edilirken, ayn\u0131 a\u00e7\u0131k ifadelerle de kendilerine kar\u015f\u0131 verilmesi muhtemel s\u0131k\u0131nt\u0131lardan hazer edilerek, ka\u00e7\u0131n\u0131lmas\u0131 istenmi\u015ftir. B\u00fct\u00fcn bunlar\u0131n yan\u0131 s\u0131ra di\u011fer bir rivayette ise, kom\u015fu kad\u0131ndan kom\u015fu kad\u0131na gelen hediyenin k\u00fc\u00e7\u00fck g\u00f6r\u00fclmemesi istenerek, dolayl\u0131 da olsa kom\u015funun kom\u015fuya yukardan bakarak, onu sosyal stat\u00fcs\u00fc veya durumu nedeniyle hor g\u00f6r\u00fcp, k\u00fc\u00e7\u00fcmsememesi arzulanm\u0131\u015ft\u0131r. Ebu Hureyre (r.a.)\u2019dan gelen rivayette bu durum bak\u0131n\u0131z nas\u0131l ifade edilmi\u015ftir:<\/div>\n

Ebu Hureyre (r.a.)\u2019dan rivayetle Resulullah (s.a.v.) buyurdular ki: \u201cKom\u015fu kad\u0131n, kom\u015fu kad\u0131ndan gelen koyun par\u00e7as\u0131n\u0131 bile k\u00fc\u00e7\u00fck g\u00f6rmesin.\u201d [Buhari; Edeb 30, Hibe 1; M\u00fcslim, Zekat 90 (1030); Tirmiz\u00ee, Vela 6 (2131)].<\/p>\n

Hadis ile ilgili a\u00e7\u0131klamalara bak\u0131ld\u0131\u011f\u0131nda hadiste ge\u00e7en hediyele\u015fme ve kom\u015fu kad\u0131n kavramlar\u0131n\u0131n \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Kom\u015fular aras\u0131 hediyele\u015fmenin ve k\u00fc\u00e7\u00fck de olsa hediyeyi reddetmemenin temelinde kom\u015fular aras\u0131 muhabbet ve sevgi ba\u011f\u0131n\u0131n kurularak, g\u00fc\u00e7lendirilmesi yatmaktad\u0131r. \u015earihler hadiste kom\u015fu kad\u0131n kavram\u0131n\u0131n ifade edilmesini, kad\u0131nlar\u0131n sevgi ve bu\u011fuz gibi duygulara yap\u0131 itibariyle kaynakl\u0131k te\u015fkil etmeleri ve bu hususta daha hassas olmalar\u0131 \u015feklinde a\u00e7\u0131klam\u0131\u015flard\u0131r.29<\/sup> Kom\u015fular aras\u0131 zengin-fakir ay\u0131r\u0131m\u0131na gitmeden, konumlar\u0131 itibariyle onlar\u0131 k\u00fc\u00e7\u00fcmsemeden, onlar\u0131n kom\u015fuluk haklar\u0131na riayet ise \u00fczerinde \u00f6nemle durulmas\u0131 gereken di\u011fer bir husustur. Burada temel g\u00f6rev bir noktada zengin ve stat\u00fc sahibi kom\u015fuya d\u00fc\u015fmektedir. \u00dcst\u00fcnl\u00fc\u011f\u00fc mali zenginlik ve parlak bir stat\u00fc zeminine oturtan ve insanlar\u0131 da bu noktada s\u0131n\u0131fland\u0131ran bir zihniyetin kendisinden daha altta g\u00f6rd\u00fc\u011f\u00fc insanlarla veya kom\u015fular\u0131yla sa\u011fl\u0131kl\u0131 bir diyalog ortam\u0131 geli\u015ftiremeyip, bu noktada \u00fczerine d\u00fc\u015fen haklar\u0131 ifa edemiyece\u011fi kesindir. Oysa ki etrafimizdaki pek \u00e7ok sorunun temeline bak\u0131ld\u0131\u011f\u0131nda, sorunlu kimseler veya kurumlar aras\u0131nda diyalo\u011fun bulunmamas\u0131 veya diyalog ortam\u0131n\u0131n\u0131n sa\u011fl\u0131kl\u0131 bir zemine oturtulamay\u0131\u015f\u0131, o sorunlar\u0131n c\u00f6z\u00fcmlenmemesi hususunda \u00f6nemli bir etken olarak g\u00f6r\u00fclmektedir. Kom\u015fuluk ili\u015fkilerinin sa\u011flam bir zeminde, yara almadan devam\u0131 bu sa\u011fl\u0131kl\u0131 diyalog ortam\u0131n\u0131n teminiyle m\u00fcmk\u00fcnd\u00fcr. Bu ise ancak ki\u015finin kendisine kom\u015fu olan bireyleri horlamay\u0131p, onlara yukardan bakmamas\u0131 ve onlar\u0131n da an az\u0131ndan kendileri kadar de\u011ferli oldu\u011funu kab\u00fcllenmesiyle m\u00fcmk\u00fcnd\u00fcr. Bu ise kendilerinde bulunan maddi zenginlik veya parlak sosyal stat\u00fc ile eneleri bilenmi\u015f bireyler icin kolay bir lokma de\u011fildir.Oysa ki, kendilerine verilen mal-m\u00fclk ve di\u011fer d\u00fcnyal\u0131k nimetleri bir emanet olarak kabullenip, onlar\u0131n as\u0131l sahibininin, kendisinden gelip, kendisine gitmekte oldu\u011fumuz Malik\u2019ul-M\u00fck olan Hz. Yezdan oldu\u011fu, takva az\u0131\u011f\u0131ndan daha g\u00fczel bir az\u0131k30<\/sup>, takva elbisesinden daha g\u00fczel bir elbise olmad\u0131\u011f\u013131<\/sup>, hayat\u0131n anlam\u0131n\u0131n sadece ve sadece \u00f6telerin \u00f6tesine duyulacak a\u015fk ile kavranabilece\u011finin bilincinde olan mekarim-i ahl\u00e2k sahibi zenginler, g\u00f6n\u00fcllerinde yanan a\u015fk ate\u015finin \u015fulesiyle keskinle\u015fen e\u015fsiz hak duygular\u0131 ile, \u00fczerlerinde hak sahibi bildikleri de\u011fil kom\u015funun, b\u00fct\u00fcn canl\u0131lar\u0131n hakk\u0131n\u0131 k\u0131l\u0131 k\u0131rk yararcas\u0131na hesaplay\u0131p, ifa ederler\u2026<\/p>\n<\/div>\n

Sonu\u00e7<\/p>\n

\u00d6zetle ifade etmek gerekirse; kom\u015fu ve haklar\u0131 isl\u00e2m\u0131n iki temel kayna\u011f\u0131 olarak addedilen Kur\u2019\u00e2n ve hadislerde \u00e7e\u015fitli boyutlar\u0131yla incelenmi\u015ftir. Konuya ili\u015fkin ayette ge\u00e7en uzak ve yak\u0131n kom\u015fu kavramlar\u0131 \u00e7o\u011fu kez m\u00fcfessirlerce akraba olan ve olmayan \u015feklinde a\u00e7\u0131klansa da, kimi rivayetlere dayan\u0131larak bu yak\u0131nl\u0131\u011f\u0131n mesken yak\u0131nl\u0131\u011f\u0131 \u015feklinde anla\u015f\u0131lmas\u0131n\u0131n ihtimal dahilinde bulundu\u011fu da ifade edilmi\u015ftir. \u0130\u015fari tefsirler bu kavramlara daha farkl\u0131 bir boyuttan yakla\u015farak yak\u0131n kom\u015fuya kalb, uzak kom\u015fuya ise ilahi mesaj\u0131n esaslar\u0131na uyan ak\u0131l manalar\u0131n\u0131 y\u00fcklemi\u015flerdir.Kom\u015funun kom\u015fu \u00fczerindeki haklar\u0131n\u0131n \u00f6nemini Hz. Peygamber (s.a.v.), vahiy mele\u011finin bu husustaki kendisine yapt\u0131\u011f\u0131 yo\u011fun tavsiylerden nerdeyse kom\u015funun kom\u015fuya mirasc\u0131 k\u0131l\u0131naca\u011f\u0131n\u0131 zannettim mealindeki hadisle per\u00e7inlemi\u015ftir. Ayr\u0131ca kom\u015fuya eziyet edenin kamil m\u00fcmin olmad\u0131\u011f\u0131, en hay\u0131rl\u0131 kom\u015funun kom\u015fusuna kar\u015f\u0131 hay\u0131rl\u0131 olan oldu\u011fu, kom\u015fu han\u0131m\u0131n kom\u015fu han\u0131m\u0131na sundu\u011fu hediyenin k\u00fc\u00e7\u00fcmsenmemesi gerekti\u011fi mealindeki bu ve di\u011fer hadisler, isl\u00e2m\u0131n bu konuya atfetti\u011fi \u00f6nemin \u00e7ok a\u00e7\u0131k g\u00f6stergeleridir. Kom\u015fuluk hududu olarak her cihetten 40 ev ifadesi g\u00fc\u00e7l\u00fc olarak zikredilmekle beraber, zay\u0131f da olsa her cihetten 10 evin kom\u015fuluk hududu oldu\u011fu ifade edilmi\u015ftir. B\u00fct&;amp;;amp;;uuml;n bunlar\u0131n yan\u0131 s\u0131ra ayette ve hadiste ge\u00e7en kom\u015fu kavram\u0131n\u0131n i\u00e7erisine hak ve \u00f6ncelikleri farkl\u0131 olmakla beraber dost-d\u00fc\u015fman, m\u00fcsl\u00fcman-gayrim\u00fcslim, akraba-yabanc\u0131, faydal\u0131-zararl\u0131, m\u00fcttaki-asi herkesin girdi\u011fi hususu da konumuz a\u00e7\u0131s\u0131ndan olduk\u00e7a \u00f6nemlidir. Zira \u0130bn Amr kendisi i\u00e7in kesilen kurbandan yahudi kom\u015fusuna ikram edilip edilmedi\u011fini sorarak, ona ikram edilmesini istemesi ve bu hususta Hz. Peygamber\u2019den i\u015fitti\u011fi s\u00f6zleri muhatablar\u0131na nakletmesi, hadiste ge\u00e7en kom\u015fu kavram\u0131n\u0131n hadise ilk muhatap olan sahabe kusa\u011f\u0131 taraf\u0131ndan nas\u0131l genel anlamda anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermesi a\u00e7\u0131s\u0131ndan oldukca \u00f6nemlidir.<\/p>\n

\u00dczerimizde haklar\u0131 olan herkesin hakk\u0131n\u0131 hakk\u0131yla ifa etme hususunda mutlak Sevgili\u2019nin (c.c.) yar ve yard\u0131mc\u0131m\u0131z olmas\u0131, mal\u0131n ve evlad\u0131n fayda sa\u011flamayaca\u011f\u0131 g\u00fcn olarak tasvir edilen g\u00fcne bizi kalb-i selim ile ula\u015ft\u0131rmas\u013132<\/sup>, hayat\u0131 a\u015fk ile kavray\u0131p, a\u015fk ile ya\u015fay\u0131p O\u2019ndan haberdar olan canl\u0131lar aras\u0131na dahil olmam\u0131z ve a\u015fk ile O\u2019na (c.c.) ruhumuzu teslim edip, \u00f6lenler hayvan imi\u015f, a\u015f\u0131klar \u00f6lmez s\u0131rr\u0131na mazhar olmam\u0131z dile\u011fi ve duas\u0131yla\u2026<\/p>\n<\/div>\n

 <\/p>\n

Dipnotlar<\/p>\n

1 Cahiliyye kavram\u0131 hakk\u0131nda geni\u015f bilgi i\u00e7in bkz. Goldziher, Ignaz: \u201eWas ist unter \u201eAl-C\u00e2hiliyya\u201c zu verstehen?\u201c, Muhammedanische Studien, Te\u0131l 1, Halle 1889, S. 219 vd. \u00c7\u0131nar, H\u00fcseyin \u0130lker: D\u0131e islamische \u00dcberl\u0131eferungsliteratur zur Rechtslage im Fr\u00fchislam unter Ber\u00fccksichtigung Altarabiens, M\u00fcnster\/London 2003, S. 21 vd.
\n2 El-As\u0137al\u00e2n\u00ee, Al\u00ee b. Hacer: Fethu \u2019l-B\u00e2r\u00ee \u015earhu Sah\u00eehi \u2019l-Buh\u00e2r\u00ee, Beyrut 2003, 4. Bsk., C. XIII, S. 542. \u0130sl\u00e2m \u00f6ncesi arap \u00f6rf ve gelenekleri hakk\u0131nda geni\u015f bilgi i\u00e7in bkz. Cevad Al\u00ee: el-Mufassal fi T\u00e2r\u00eehi \u2019l-Arab Gabla \u2019l-\u0130sl\u00e2m, Beyrut tsz.
\n3 Y\u00fbnus, 10\/57; \u0130sr\u00e2, 17\/82; Fussilet, 41\/44.
\n4 Et-Taber\u00ee: Tefs\u00eeru \u2019t-Taber\u00ee, Beyrut 2005, 4. Bsk., C. IV, S. 81 vd.
\n5 El-Ayn\u00ee, Mahm\u00fbd b. Ahmet: Umdetu\u2019l-K\u00e2r\u00ee \u015earhu Sah\u00eehi \u2019l-Buh\u00e2r\u00ee, Beyrut 2001, 1. Bsk., C. XXII, S. 169. El-Askalan\u00ee: 2003, C. XIII, S. 541.
\n6 \u015euf\u2019a kelime itibariyle bir \u015feyi di\u011ferine eklemek, katmak manalar\u0131na gelmekted\u0131r. Bu kelimenin yard\u0131m manas\u0131na gelen \u015fefaat kelimesinin k\u00f6k\u00fcnden t\u00fcretildi\u011fi de ifade edilmektedir. \u0130sl\u00e2m hukukunda bir terim olarak kullan\u0131lan bu kelimenin \u0131st\u0131lahi manas\u0131 ise, \u00fc\u00e7\u00fcnc\u00fc bir \u015fahsa sat\u0131lan bir akara, ayn\u0131 \u015fartlar alt\u0131nda bu akara olan ortakl\u0131k veya kom\u015fuluk nedeniyle sahib olma hakk\u0131d\u0131r. Hanefiler biti\u015fik kom\u015funun \u015fuf\u2019a hakk\u0131na sahib olaca\u011f\u0131n\u0131 ilgili hadislere dayanarak h\u00fckmederken, \u015fafi\u00ee ulemas\u0131 kom\u015funun \u015fuf\u2019a hakk\u0131 bulunamayaca\u011f\u0131na h\u00fckmederek, hanefi ulemas\u0131n\u0131n bu hususta dayand\u0131\u011f\u0131 ilgili hadisleri onlara g\u00f6sterilmesi gereken, yard\u0131m ve yak\u0131nl\u0131kla alakal\u0131 oldu\u011fu \u015feklinde yorumlam\u0131\u015ft\u0131r. Safii ulemas\u0131na g\u00f6re \u015fuf\u2019a hakk\u0131 i\u00e7in bir akara ortakl\u0131k esast\u0131r. Konu hakk\u0131nda geni\u015f bilgi i\u00e7in bkz. E\u015f-\u015eafi\u2019\u00ee, Muhammed b. \u0130dris: K\u0131tabu \u2019l-Umm, Beyrut 1990, C. II, S. 3 vd. Es-Serahs\u00ee, \u015eemseddin: Kit\u00e2bu\u2019l-Mebs\u00fbt, Beyrut 1993, C. XIV, S. 90 vd. Bilmen, \u00d6mer Nasuhi: Hukuk-u \u0130slamiyye ve Ist\u0131lahat-\u0131 F\u0131khiyye Kamusu, \u0130stanbul tsz., C. VI, S. 131 vd. Konu ile ilgili hadisler i\u00e7in bkz.: Wensinck, A. J. \u2013 Mensing, J. P. \u2013 Beugman, J.: Concordance et Indices de la Trad\u0131tion Musulmane, Londra 1936\u20131969, C. III, S. 150 vd.
\n7 El-Kurtub\u00ee, Ahmet el-Ens\u00e2r\u00ee: El-C\u00e2m\u00ee li-Ahk\u00e2mi \u2018l-Kur\u2019\u00e2n, Beyrut 2000, 1. Bsk., C. V, S. 120 vd
\n8 Et-T\u00fcster\u00ee, Abdullah: Tefs\u00eeru \u2019t-T\u00fcster\u00ee, Beyrut 2002, 1. Bsk., S. 53. \u0130mam S\u00fclem\u00ee\u2019de (\u00f6. 416 H.\/1025) eserinde ilgili ayetin tefsiri hususunda Sehl (r.a.)\u2019dan rivayetle ayn\u0131 a\u00e7\u0131klamay\u0131 yapmaktad\u0131r. Bkz. Es-S\u00fclem\u00ee, Eb\u00fb Abdurrahman: Tefs\u00eeru \u2019s-S\u00fclem\u00ee, Beyrut 2001, 1. Bsk., C. I, S. 147.
\n9 El-Ku\u015feyr\u00ee, Abdulmelik: Tefs\u00eeru \u2019l-Ku\u015feyr\u00ee, Beyrut 2000, 1. Bsk., C. I, S. 206.
\n10 El-Ayn\u00ee: 2001, C. XXII, S. 170. El-Kurtub\u00ee: 2000, C. V, S. 121.
\n11 Er-R\u00e2z\u00ee, Fahrettin Muhammet b. \u00d6mer: Et-Tefs\u00eeru \u2019l-Keb\u00eer, Beyrut 2004, 2. Bsk., C. 10, S. 78.
\n12 El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 548. El-Kastal\u00e2n\u00ee, Muhammet e\u015f-\u015e\u00e2fi\u2019\u00ee: Ir\u015f\u00e2du \u2019s-S\u00e2r\u00ee li-\u015earhi Sah\u00eehi \u2019l-Buh\u00e2r\u00ee, Beyrut 1996, 1. Bsk., C. XIII, S. 46 vd.
\n13 El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 548.
\n14 Enbiy\u00e2, 21\/107.
\n15 El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 541.
\n16 El-Ayn\u00ee: 2001, C. XXII, S. 170. El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 541. El-H\u00fcseyn\u00ee, Muhammed b. Y\u00fbsuf: Sah\u00eehu M\u00fcslim ma\u2018a \u015earhihi: Mukammil \u0130km\u00e2li \u2019l-\u0130km\u00e2l, Beyrut 1994, 1. Bsk., C. VIII, S. 596.
\n17 El-M\u00fcbarekf\u00fbr\u00ee, Abdurrahim: Tuhfetu \u2019l-Ahvaz\u00ee bi-\u015earhi C\u00e2mi\u2018i \u2019t-Tirmiz\u00ee, Beyrut 2001, 1. Bsk., C. VI, S. 62 vd.
\n18 El-Buh\u00e2r\u00ee, Edeb 31 (6018).
\n19 M\u00fcslim, \u00cem\u00e2n 19 (77).
\n20 El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 547. El-Kurtub\u00ee: 2000, C. V, S. 123. Er-R\u00e2z\u00ee: 2004, C. 10, S. 78.
\n21 El-Ayn\u00ee: 2001, C. XXII, S. 171 vd. El-Kastal\u00e2n\u00ee: 1996, C. XIII, S. 43.
\n22 El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 545.
\n23 El-Ayn\u00ee: 2001, C. XXII, S. 171 vd. El-Kastal\u00e2n\u00ee: 1996, C. XIII, S. 43. El-H\u00fcseyn\u00ee: 1994, C. I, S. 246. El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 545.
\n24 Bu hususa ili\u015fkin isl\u00e2m hukukunun temel kurallar\u0131 hakk\u0131nda bkz. Ahmet Cevdet Pa\u015fa (komisyon): Mecelle-i Ahkam-\u0131 Adliyye, \u0130stanbul 1982, S. 21.
\n25 \u0130bn M\u00e2ce, Muhammed b. Yezit: S\u00fcnen Ibn M\u00e2ce, Ahk\u00e2m 17 (2340-41). Bu hadis k\u00fct\u00fcb-\u00fc tis\u2019a i\u00e7erisinde yaln\u0131z \u0130bn M\u00e2ce\u2019de bulunmaktad\u0131r.
\n26 El-M\u00fcbarekf\u00fbr\u00ee: 2001, C. VI, S. 62. El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 542. El-Kastal\u00e2n\u00ee 1996, C. XIII, S. 42. El-Kurtub\u00ee: 2000, C. V, S. 120. Eb\u00fb \u2019s-Su\u2018\u00fbd, Muhammed b. Mustafa: Tefs\u00eeru Eb\u00ee \u2019s-Su\u2018\u00fbd, Beyrut 1999, 1. Bsk, C. II, S. 135. Taber\u00ee bu hususa yak\u0131n kom\u015fu tan\u0131m\u0131na a\u00e7\u0131kl\u0131k getirirken k\u0131saca de\u011finmektedir. Taber\u00ee eserinde yak\u0131n kom\u015fu kavram\u0131n\u0131 ki\u015finin akrabas\u0131 olarak a\u00e7\u0131klayan g\u00f6r\u00fc\u015fleri dile getirirken, Katade\u2019den gelen bu husustaki bir rivayete yer vermektedir. Bu rivayete g\u00f6re Katade ki\u015finin akrabas\u0131n\u0131n kendisine kom\u015fu olmas\u0131 durumunda kom\u015fuluk ve akrabal\u0131kdan do\u011fan iki hakk\u0131 bulundu\u011funa i\u015faret etmektedir. Bkz. Et-Taber\u00ee: 2005, C. IV, S. 81.
\n27 El-M\u00fcbarekf\u00fbr\u00ee: 2001, C. VI, S. 62. El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 541. El-Ayn\u00ee: 2001, C. XXII, S. 170.
\n28 El-M\u00fcbarekf\u00fbr\u00ee: 2001, C. VI, S. 62 vd. El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 541 vd. El-Kastal\u00e2n\u00ee: 1996, C. XIII, S. 42.
\n29 El-Askal\u00e2n\u00ee: 2003, C. XIII, S. 546. El-Kastal\u00e2n\u00ee: 1996, C. XIII, S. 44. El-Ayn\u00ee: 2001, C. XXII, S. 173.
\n30 Bakara, 2\/197.
\n31 El-\u00c2\u2019raf, 7\/26.
\n32 \u015eu\u2019ara, 26\/89.<\/p>\n

Kaynak\u00e7a<\/p>\n

Ahmet Cevdet Pa\u015fa (komisyon): Mecelle-i Ahkam-\u0131 Adliyye, \u0130stanbul 1982.
\nEl-Askal\u00e2n\u00ee, Ali b. Hacer: Fethu \u2019l-B\u00e2r\u00ee \u015eerhu Sah\u00eehi \u2019l-Buh\u00e2r\u00ee, I-XVIII, 4. Bsk., Beyrut 2003.
\nEl-Ayn\u00ee, Mahmud b. Ahmet: Umdetu \u2019l-K\u00e2r\u00ee \u015eerhu Sah\u00eehi \u2019l-Buh\u00e2r\u00ee, I-XXV, 1. Bsk., Beyrut 2001.
\nBilmen, \u00d6mer Nasuhi: Hukuk-u \u0130slamiyye ve Ist\u0131lahat-\u0131 F\u0131khiyye Kamusu, I-VIII, \u0130stanbul tsz.
\nEl-Buh\u00e2r\u00ee, Eb\u00fb Abdullah Muhammed b. \u0130smail: El-C\u00e2mi\u2018u \u2019s-Sah\u00eeh, I-IV, 2. Bsk., Beyrut 2002.
\nCevad Ali: el-Mufassal f\u00ee T\u00e2r\u00eehi \u2019l-Arab Gabla \u2019l-\u0130sl\u00e2m, I-X, Beyrut tsz.
\n\u00c7\u0131nar, H\u00fcseyin \u0130lker: Die islamische \u00dcberlieferungsliteratur zur Rechtslage im Fr\u00fchislam unter Ber\u00fccksichtigung Altarabiens, M\u00fcnster\/London 2003.
\nEb\u00fb D\u00e2vud, S\u00fcleyman b. Esas: Es-S\u00fcnen, I-IV, Beyrut 1994.
\nEbu \u2018s-Su\u2019\u00fbd, Muhammed b. Mustafa: Tefs\u00eeru Ebi \u2019s-Su\u2018\u00fbd, I-VI, 1. Bsk., Beyrut 1999,
\nGoldziher, Ignaz: \u201eWas ist unter \u201eAl-\u00b9\u00e2hiliyya\u201c zu verstehen?\u201c, Muhammedanische Studien, Teil 1, Halle 1889.
\nEl-H\u00fcseyn\u00ee, Muhammed b. Y\u00fbsuf: Sah\u00eehu Muslim ma\u2018a \u015eerhihi: Mukammil \u0130km\u00e2li \u2019l-\u0130km\u00e2l, I-IX, 1. Bsk., Beyrut 1994.
\n\u0130bn M\u00e2ce, Muhammed b. Yezit: S\u00fcnen Ibn M\u00e2ce, I-II, Beyrut 1995.El-Kastal\u00e2n\u00ee, Muhammed e\u015f-\u015eafi\u2019\u00ee: \u0130r\u015f\u00e2du \u2019s-S\u00e2r\u00ee li-\u015eerhi Sah\u00eehi \u2019l-Buh\u00e2r\u00ee, I-XV, 1. Bsk., Beyrut 1996.
\nEl-Kurtub\u00ee, Ahmet el-Ens\u00e2r\u00ee: El-C\u00e2m\u00ee li-Ahk\u00e2mi \u2019l-Kur\u2019\u00e2n, I-XXI, 1. Bsk., Beyrut 2000.
\nEl-Ku\u015feyr\u00ee, Abdulmelik: Tefs\u00eeru \u2019l-Ku\u015feyr\u00ee, I-III, 1. Bsk., Beyrut 2000.
\nEl-M\u00fcbarekf\u00fbr\u00ee, Abdurrahim: Tuhfetu l-Ahvaz\u00ee bi-\u015eerhi C\u00e2mi\u2018i \u2019t-Tirmiz\u00ee, I-XI, 1. Bsk., Beyrut 2001.
\nM\u00fcslim, Eb\u00fb \u2018l-H\u00fcseyin M\u00fcslim b. el-Haccac el-Ku\u015feyr\u00ee: es-Sah\u00eeh, I-VIII, Beyrut tsz.
\nEr-R\u00e2z\u00ee, Fahrettin Muhammet b. \u00d6mer: Et-Tefs\u00eeru \u2019l-Keb\u00eer, I-XXXIII, 2. Bsk., Beyrut 2004.
\nEs-Serahs\u00ee, \u015eemseddin: Kit\u00e2bu \u2019l-Mebs\u00fbt, I-XXX, Beyrut 1993.
\nEs-S\u00fclem\u00ee, Ebu Abdurrahman: Tefs\u00eeru \u2019s-Sulem\u00ee, I-II, 1. Bsk., Beyrut 2001.
\nEs-\u015eafi\u2019\u00ee, Muhammet b. Idris: Kit\u00e2bu \u2019l-Umm, I-V, Beyrut 1990.
\nEt-Taber\u00ee: Tefs\u00eeru \u2019t-Taber\u00ee, I-XIII, 4. Bask., Beyrut 2005.
\nEt-Tirmiz\u00ee, Eb\u00fb \u0130sa b. Muhammet b. Isa: Sunan at-Tirmiz\u00ee, I-V, Beyrut 1994.
\nEt-T\u00fcster\u00ee, Abdullah: Tefs\u00eeru \u2019t-T\u00fcster\u00ee, 1. Bsk., Beyrut 2002.
\nWensinck, A. J. \u2013 Mensing J. P. \u2013 Beugman, J.: Concordance et Indices de la Tradition Musulmane, I-VIII, Londra 1936\u20131969.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam \u00f6nces\u0131 cahiliyye1 arap toplumunda da \u00f6nemli bir de\u011fer olarak alg\u0131lan\u0131p, genelde haklar\u0131 muhafaza edilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 ifade edilen kom\u015fuluk m\u00fcessesi,2 \u015f\u00fcphesiz insano\u011flunun en eski ve \u00f6nemli m\u00fcesseselerinden birisidir. Sa\u011fl\u0131kl\u0131 b\u0131r toplumun olu\u015fumunda sa\u011fl\u0131kl\u0131 birey ve ailelerin varl\u0131\u011f\u0131 ne derece hayati ise, bu birey ve ailelerin huzur ve mutlulu\u011funun temini noktas\u0131nda da, onlar\u0131n etraf\u0131nda veya yak\u0131nlar\u0131nda bulunan hak […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[37],"tags":[],"class_list":["post-1039","post","type-post","status-publish","format-standard","hentry","category-turkish-essays"],"_links":{"self":[{"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/posts\/1039","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/comments?post=1039"}],"version-history":[{"count":0,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/posts\/1039\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/media?parent=1039"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/categories?post=1039"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/tags?post=1039"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}