\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-\u0130b\u00e2d\u00e2t\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti.<\/p>\n\n\n\n
Mak\u00e2s\u0131d\u00fc\u2019\u015f-\u015fer\u00eea\u2019n\u0131n ibadetler \u00f6zelindeki tezah\u00fcr\u00fc olan Mak\u00e2s\u0131du\u2019l-\u0130b\u00e2d\u00e2t, m\u00fckellefin yerine getirdi\u011fi ameller ile elde etmesi beklenen \u2018maslahat\u2019 ve \u2018hikmet\u2019 dengesini merkeze alan bir metodolojiyi temsil eder. Konunun daha iyi kavranmas\u0131 i\u00e7in \u00f6ncelikle amellerin mahiyetine dair \u015fu temel ikili ayr\u0131m\u0131 yapmak gerekir: Taayy\u00fc\u015f\u00ee amel ve taabb\u00fcd\u00ee amel.<\/p>\n\n\n\n
Taayy\u00fc\u015f\u00ee amel, insan\u0131n yery\u00fcz\u00fcnde ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrebilmesi i\u00e7in yapt\u0131\u011f\u0131 her \u015feydir; bina in\u015fa etmek, e\u011fitim g\u00f6rmek veya al\u0131\u015fveri\u015f yapmak gibi insan\u0131n ya\u015fam\u0131n\u0131 idame ettirmek ad\u0131na ger\u00e7ekle\u015ftirdi\u011fi t\u00fcm faaliyetler bu kapsama girer. Taabb\u00fcd\u00ee amel ise do\u011frudan kulluk ve ibadet maksad\u0131yla yap\u0131lan eylemlerdir. Bir m\u00fcmin, taayy\u00fc\u015f\u00ee olan eylemlerini do\u011fru niyet ve \u015fuurla taabb\u00fcd\u00ee amele d\u00f6n\u00fc\u015ft\u00fcrmekle m\u00fckelleftir. E\u011fer taabb\u00fcd\u00ee alan, yani ibadetler ve bu ibadetlerin mak\u00e2s\u0131d\u0131 (temel gayeleri) \u00e7ok iyi kavran\u0131rsa, g\u00fcnl\u00fck hayattaki t\u00fcm taayy\u00fc\u015f\u00ee ameller ve dolay\u0131s\u0131yla hayat\u0131n tamam\u0131 ibadete d\u00f6n\u00fc\u015febilir.<\/p>\n\n\n\n
\u0130badetin Tevkif\u00eeli\u011fi Meselesi<\/strong><\/p>\n\n\n\n \u0130slam\u2019da ibadetler tevkif\u00eedir, ak\u0131l ve i\u00e7tihat ile belirlenmez. Tevkif\u00ee, \u201cmevkufun ale\u2019l-vahiy\u201d demektir, yani sadece vahye dayan\u0131r ve ibadetin tabiat\u0131n\u0131n bizzat Yarat\u0131c\u0131 taraf\u0131ndan belirlenmi\u015f olmas\u0131 anlam\u0131na gelir. \u0130badetlerdeki say\u0131lar, vakitler, edas\u0131, yap\u0131l\u0131\u015f tarz\u0131, s\u0131n\u0131rlar\u0131, \u015fartlar\u0131 ve r\u00fck\u00fcnleri bellidir, de\u011fi\u015ftirilemez. Sadece vahiyle belirlenen bu de\u011fi\u015fmez alan\u0131n mak\u00e2s\u0131d\u0131n\u0131 bilip bilemeyece\u011fimiz konusu ise \u0130slam d\u00fc\u015f\u00fcnce tarihinde \u00e2limler taraf\u0131ndan \u00e7ok\u00e7a tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n Tevkifi olan bir ibadetin mak\u00e2s\u0131d\u0131 bilinebilir mi?<\/strong><\/p>\n\n\n\n \u00d6ncellikle bir ibadetin tevkifi olmas\u0131 onun bir gayesi veya mak\u00e2s\u0131d\u0131n\u0131n olmad\u0131\u011f\u0131 manas\u0131na gelmez. Bilakis her ibadetin bir gayesi, maksad\u0131 ve hikmeti vard\u0131r. Mak\u00e2s\u0131d\u0131 de\u011fi\u015fen ve de\u011fi\u015fmeyen olarak ikiye ayr\u0131l\u0131r. De\u011fi\u015fen mak\u00e2s\u0131d\u0131n ad\u0131na hikmet; de\u011fi\u015fmeyene ise mak\u00e2s\u0131d denilmektedir.<\/p>\n\n\n\n Mak\u00e2s\u0131d zaman\u0131n ve mek\u00e2n\u0131n de\u011fi\u015fmesiyle de\u011fi\u015fim g\u00f6stermez. Ancak hikmeti vard\u0131r. Hasta olundu\u011funda oturarak namaz k\u0131l\u0131nmas\u0131n\u0131n, sefere \u00e7\u0131k\u0131ld\u0131\u011f\u0131nda orucun ba\u015fka g\u00fcne ertelenmesinin maksatlar\u0131 vard\u0131r. O maksad\u0131 Allah \u015f\u00f6yle ifade etmi\u015ftir: \u201c\u064a\u064f\u0631\u0656\u064a\u062f\u064f \u0627\u0644\u0644\u0651\u0670\u0647\u064f \u0628\u0650\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u064a\u064f\u0633\u0652\u0631\u064e \u0648\u064e\u0644\u064e\u0627 \u064a\u064f\u0631\u0656\u064a\u062f\u064f \u0628\u0650\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u0639\u064f\u0633\u0652\u0631\u064e\u0617\/ Allah, sizin i\u00e7in zorluk de\u011fil kolayl\u0131k diler (Bakara, 185).<\/p>\n\n\n\n \u0130badetin mak\u00e2s\u0131d\u0131n\u0131 bilmek bize ne kazand\u0131r\u0131r?<\/strong><\/p>\n\n\n\n Mak\u00e2s\u0131d\u0131 bilmek insanda ibadet bilincini yerle\u015ftirir. \u0130badeti muhabbete ve takarrub ilallaha d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Bizi Allah\u2019a yak\u0131nla\u015ft\u0131r\u0131r. Ba\u015fka bir y\u00f6n\u00fcyle de mak\u00e2s\u0131d sadece kalbi de\u011fil akl\u0131 da ibadete al\u0131\u015ft\u0131r\u0131r.<\/p>\n\n\n\n Baz\u0131lar\u0131 ibadetleri; kalbi, kavli, akli, bedeni ve mali olmak \u00fczere tasnif etmi\u015ftir. Kalbi ibadet, muhabbetullaht\u0131r; yani Allah\u2019\u0131 sevmektir. Muhabbet kalbin eylemi oldu\u011fu i\u00e7in sevgiyle ilgili her \u015fey kalbi ibadettir. Zikir, tevhid, salavat-\u0131 \u015ferif ve bir insan\u0131 Allah\u2019\u0131n dinine davet etmek kavli ibadetlerdir. Bedeni ibadetlerin en \u00f6nemlileri namaz, hac ve oru\u00e7tur. Mali ibadetler ise sadaka, infak ve zek\u00e2tt\u0131r. Bunlar\u0131n her birinin kendi i\u00e7inde maksatlar\u0131 ve hikmetleri vard\u0131r.<\/p>\n\n\n\n Mak\u00e2s\u0131d\u0131 bilmek bizi yeni bir ruh ile ku\u015fat\u0131r. Ak\u0131lla kalbi birle\u015ftirerek insan\u0131n ibadetini daha hu\u015fu i\u00e7erisinde yapmas\u0131n\u0131 sa\u011flar. \u0130badetlerin mak\u00e2s\u0131d\u0131n\u0131 bilmek, onlar\u0131n hem edas\u0131n\u0131 hem de hu\u015f\u00fb i\u00e7inde ve Allah\u2019\u0131n r\u0131zas\u0131na uygun bir \u015fekilde yerine getirilmesini sa\u011flar. B\u00fct\u00fcn ibadetlerin en temel gayesi g\u00fczel ahlak olu\u015fturmakt\u0131r. Ahlakl\u0131 m\u00fcmin in\u015fa etmektir. Hem bireysel hem de toplumsal ahlak\u0131 in\u015fa etmek, b\u00fct\u00fcn ibadetlerin ortak b\u00fcy\u00fck gayesidir.<\/p>\n\n\n\n \u015e\u00e2t\u0131b\u00ee (\u00f6. 790\/1388) el-Muv\u00e2fak\u00e2t\u0131nda mak\u00e2s\u0131du\u2019l-\u0130b\u00e2d\u00e2t\u0131 \u015f\u00f6yle ifade etmi\u015ftir: \u201c\u0625\u0646 \u0645\u0642\u0635\u0648\u062f \u0627\u0644\u0639\u0628\u0627\u062f\u0627\u062a \u0627\u0644\u062e\u0636\u0648\u0639 \u0627\u0644\u0644\u0647\u060c \u0648\u0627\u0644\u062a\u0648\u062c\u0647 \u0625\u0644\u064a\u0647 \u0648 \u0627\u0644\u062a\u0630\u0644\u0644 \u0628\u064a\u0646 \u064a\u062f\u064a\u0647\u060c \u0648\u0627\u0644\u0627\u0646\u0642\u064a\u0627\u062f \u062a\u062d\u062a \u062d\u0643\u0645\u0647\u060c \u0648\u0639\u0645\u0627\u0631\u0629 \u0642\u0644\u0628\u0647 \u0628\u0630\u0643\u0631\u0647 \u062d\u062a\u0649 \u064a\u0643\u0648\u0646 \u0627\u0644\u0639\u0628\u062f \u0628\u0642\u0644\u0628\u0647 \u0648 \u062c\u0648\u0627\u0631\u062d\u0647 \u062d\u0627\u0636\u0631\u0627 \u0645\u0639 \u0627\u0644\u0644\u0647 \u0648 \u0645\u0631\u0627\u0642\u0628\u0627 \u0644\u0647 \u063a\u064a\u0631 \u063a\u0627\u0641\u0644 \u0639\u0646\u0647\u060c \u0648\u0623\u0646 \u064a\u0643\u0648\u0646 \u0633\u0627\u0639\u064a\u0627 \u0641\u064a \u0645\u0631\u0636\u0627\u062a\u0647\u060c \u0648\u0645\u0627 \u064a\u0642\u0631\u0628 \u0625\u0644\u064a\u0647 \u0639\u0644\u0649 \u062d\u0633\u0628 \u0637\u0627\u0642\u062a\u0647\/ \u0130badetlerin as\u0131l maksad\u0131; Allah\u2019a boyun e\u011fmek, O\u2019na y\u00f6nelmek, O\u2019nun huzurunda tevazu ile e\u011filmek, h\u00fckm\u00fcne teslim olmak ve kalbi O\u2019nun zikriyle imar etmektir. Ta ki kul, kalbi ve t\u00fcm organlar\u0131yla Allah ile birlikte haz\u0131r bulunsun, O\u2019nu murakabe etsin, O\u2019ndan gafil olmas\u0131n; g\u00fcc\u00fc yetti\u011fi \u00f6l\u00e7\u00fcde O\u2019nun r\u0131zas\u0131n\u0131 ve kendisini O\u2019na yakla\u015ft\u0131racak \u015feyleri elde etmeye gayret etsin.\u201d<\/p>\n\n\n\n Namaz\u0131n Mak\u00e2s\u0131d\u0131<\/strong><\/p>\n\n\n\n Namaz, b\u00fct\u00fcn ibadetleri kendisinde cem eden bir ibadettir. Namazda zikir, \u015f\u00fck\u00fcr, hamd, r\u00fck\u00fb, secde ve k\u0131yam vard\u0131r. Bu sebeple \u201c\u0627\u0644\u0635\u0644\u0627\u0629 \u0639\u0645\u0627\u062f \u0627\u0644\u062f\u064a\u0646\/ Namaz dinin dire\u011fidir.\u201d<\/p>\n\n\n\n Namaz\u0131n hem bireysel hem de toplumsal mak\u00e2s\u0131d\u0131 vard\u0131r. Namaz\u0131n insan\u0131 hamd eden ve zikreden bir kul olmas\u0131n\u0131 sa\u011flamas\u0131, onu her t\u00fcrl\u00fc fuh\u015fiyat ve k\u00f6t\u00fcl\u00fcklerden al\u0131koymas\u0131 bireysel mak\u00e2s\u0131d\u0131d\u0131r. Ancak bunun yan\u0131nda bir de toplumsal boyutu vard\u0131r. \u0130badetin toplumsal boyutu cemaatle namaz k\u0131l\u0131nmas\u0131nda ortaya \u00e7\u0131kar.<\/p>\n\n\n\n Namaz\u0131n ayn\u0131 zamanda bir temizlik boyutu vard\u0131r. Peygamber efendimiz \u015f\u00f6yle buyurmu\u015ftur: \u201c\u0623\u064e\u0631\u064e\u0623\u064e\u064a\u0652\u062a\u064f\u0645\u0652 \u0644\u064e\u0648\u0652 \u0623\u064e\u0646\u064e\u0651 \u0646\u064e\u0647\u064e\u0631\u064b\u0627 \u0628\u0650\u0628\u064e\u0627\u0628\u0650 \u0623\u064e\u062d\u064e\u062f\u0650\u0643\u064f\u0645\u0652 \u064a\u064e\u063a\u0652\u062a\u064e\u0633\u0650\u0644\u064f \u0641\u0650\u064a\u0647\u0650 \u0643\u064f\u0644\u064e\u0651 \u064a\u064e\u0648\u0652\u0645\u064d \u062e\u064e\u0645\u0652\u0633\u064b\u0627\u060c \u0645\u064e\u0627 \u062a\u064e\u0642\u064f\u0648\u0644\u064f \u0630\u064e\u0644\u0650\u0643\u064e \u064a\u064f\u0628\u0652\u0642\u0650\u064a \u0645\u0650\u0646\u0652 \u062f\u064e\u0631\u064e\u0646\u0650\u0647\u0650\u061f\u00bb \u0642\u064e\u0627\u0644\u064f\u0648\u0627: \u0644\u064e\u0627 \u064a\u064f\u0628\u0652\u0642\u0650\u064a \u0645\u0650\u0646\u0652 \u062f\u064e\u0631\u064e\u0646\u0650\u0647\u0650 \u0634\u064e\u064a\u0652\u0626\u064b\u0627\u060c \u0642\u064e\u0627\u0644\u064e: \u00ab\u0641\u064e\u0630\u064e\u0644\u0650\u0643\u064e \u0645\u0650\u062b\u0652\u0644\u064f \u0627\u0644\u0635\u064e\u0651\u0644\u064e\u0648\u064e\u0627\u062a\u0650 \u0627\u0644\u062e\u064e\u0645\u0652\u0633\u0650\u060c \u064a\u064e\u0645\u0652\u062d\u064f\u0648 \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0628\u0650\u0647\u0650 \u0627\u0644\u062e\u064e\u0637\u064e\u0627\u064a\u064e\u0627\u00bb\/ Birinizin kap\u0131s\u0131n\u0131n \u00f6n\u00fcnde bir nehir bulunsa ve o kimse her g\u00fcn orada be\u015f defa y\u0131kansa, \u00fczerinde kirden bir \u015fey kal\u0131r m\u0131? Sahibiler \u2018Hi\u00e7bir \u015fey kalmaz\u2019 dediler. Bunun \u00fczerine Peygamber efendimiz \u015f\u00f6yle buyurdu: \u201c\u0130\u015fte be\u015f vakit namaz da b\u00f6yledir; Allah o namazlar sayesinde g\u00fcnahlar\u0131 siler.\u201d Buradaki temizlik mak\u00e2s\u0131d\u0131n\u0131 yaln\u0131zca maddi boyutunu de\u011fil, manevi boyutunu da kapsar.<\/p>\n\n\n\n Zek\u00e2t\u0131n Mak\u00e2s\u0131d\u0131<\/strong><\/p>\n\n\n\n Kur\u2019an-\u0131 Kerim\u2019de \u015f\u00f6yle buyrulur: \u201c\u062e\u064f\u0630\u0652 \u0645\u0650\u0646\u0652 \u0627\u064e\u0645\u0652\u0648\u064e\u0627\u0644\u0650\u0647\u0650\u0645\u0652 \u0635\u064e\u062f\u064e\u0642\u064e\u0629\u064b \u062a\u064f\u0637\u064e\u0647\u0650\u0651\u0631\u064f\u0647\u064f\u0645\u0652 \u0648\u064e\u062a\u064f\u0632\u064e\u0643\u0651\u0656\u064a\u0647\u0650\u0645\u0652\/ Onlar\u0131n mallar\u0131ndan, onlar\u0131 kendisiyle ar\u0131nd\u0131raca\u011f\u0131n ve temizleyece\u011fin bir sadaka (zek\u00e2t) al (Tevbe, 103). Zek\u00e2t\u0131n tezkiye boyutu vard\u0131r. \u0130nsan\u0131 cimrilikten, g\u00fcnahtan ve hatadan ar\u0131nd\u0131r\u0131r. Zek\u00e2t\u0131n bir de nem\u00e2 boyutu vard\u0131r. Yani kalk\u0131nma art\u0131rma boyutudur. Cenab\u0131 Hak \u015f\u00f6yle buyurmu\u015ftur: \u201c\u064a\u064e\u0645\u0652\u062d\u064e\u0642\u064f \u0627\u0644\u0644\u0651\u0670\u0647\u064f \u0627\u0644\u0631\u0650\u0651\u0628\u0670\u0648\u0627 \u0648\u064e\u064a\u064f\u0631\u0652\u0628\u0650\u064a \u0627\u0644\u0635\u064e\u0651\u062f\u064e\u0642\u064e\u0627\u062a\u0650\u0615\/ Allah, ribay\u0131 eksiltir, sadakalar\u0131 da art\u0131r\u0131r (Bakara, 276). Burada zek\u00e2t bir kalk\u0131nma modeli olarak da sunulmu\u015ftur. Bundan dolay\u0131 zek\u00e2t hem Allah\u2019\u0131n hakk\u0131 hem de kulun hakk\u0131n\u0131 kapsayan bir ibadettir.<\/p>\n\n\n\n Orucun Mak\u00e2s\u0131d\u0131<\/strong><\/p>\n\n\n\n Ramazan ve orucun hikmetleri bir mektebe benzetilebilir. Buna g\u00f6re ramazan sadece a\u00e7 ve susuz kald\u0131\u011f\u0131m\u0131z bir ay de\u011fil, bir mekteptir. B\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131 i\u00e7ine alan; imsak ve iftar\u0131, sahuru, mukabelesi ve teravihiyle onlar\u0131 e\u011fiten bir mekteptir.<\/p>\n\n\n\n Orucun hikmetlerini ifade etmede Sezai Karako\u00e7\u2019un \u201cSamanyolunda Ziyafet\u201d kitab\u0131 \u00e7ok m\u00fcstesna bir eser olarak \u00f6rnek verilebilir. Arap d\u00fcnyas\u0131nda da R\u00e2fi\u00ee, \u201cVahy\u00fcl-Kalem\u201d kitab\u0131nda orucu muhte\u015fem bir \u00e7er\u00e7evede ele alm\u0131\u015ft\u0131r. Ali Tantavi, Muhammed Gazali ve Akkad\u2019\u0131n da oru\u00e7 ve ramazana dair \u00e7ok g\u00fczel de\u011ferlendirmeleri vard\u0131r.<\/p>\n\n\n\n Hacc\u0131n Mak\u00e2s\u0131d\u0131<\/strong><\/p>\n\n\n\n Mak\u00e2s\u0131du\u2019l-ibadat konusunda anla\u015f\u0131lmas\u0131 en g\u00fc\u00e7 olan maksatlardan biri mak\u00e2s\u0131du\u2019l-hacd\u0131r. Zira orada semboller ve simgeler vard\u0131r; \u015fe\u00e2ir \u00e7oktur. Bu sebeple hacc\u0131n mak\u00e2s\u0131d\u0131n\u0131 ve hikmetlerini anlamak kolay bir i\u015f de\u011fildir. K\u00e2be\u2019yi, Makam-\u0131 \u0130brahim\u2019i, Safa ve Merve\u2019yi, M\u00fczdelife\u2019yi, Mina\u2019y\u0131 ve Arafat\u2019\u0131 anlamland\u0131ramayan ki\u015fi, mak\u00e2s\u0131du\u2019l-hacc\u0131 da anlayamaz.<\/p>\n\n\n\n Sonu\u00e7 olarak s\u00f6ylenebilir ki Mak\u00e2s\u0131du\u2019l-\u0130b\u00e2d\u00e2t, ibadetlerin taabb\u00fcd\u00ee mahiyetinin yan\u0131nda her bir \u015fer\u2018\u00ee h\u00fckm\u00fcn gerisindeki hikmet-i te\u015fr\u00eei merkeze al\u0131r ve m\u00fckellefin ibadetlerinin ayn\u0131 zamanda ki\u015finin ahlak\u00ee tek\u00e2m\u00fcl\u00fcne de hizmet eden bir vas\u0131ta olarak konumland\u0131r\u0131r.<\/p>\n\n\n\n <\/p>\n","protected":false},"excerpt":{"rendered":" \u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-\u0130b\u00e2d\u00e2t\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti. Mak\u00e2s\u0131d\u00fc\u2019\u015f-\u015fer\u00eea\u2019n\u0131n ibadetler \u00f6zelindeki tezah\u00fcr\u00fc olan Mak\u00e2s\u0131du\u2019l-\u0130b\u00e2d\u00e2t, m\u00fckellefin yerine getirdi\u011fi ameller ile elde etmesi beklenen \u2018maslahat\u2019 ve \u2018hikmet\u2019 dengesini merkeze alan bir metodolojiyi temsil eder. Konunun daha iyi kavranmas\u0131 i\u00e7in \u00f6ncelikle amellerin mahiyetine dair \u015fu temel ikili ayr\u0131m\u0131 yapmak gerekir: … <\/p>\n