Dört Sapık Fırkaya Karşı Uyarı Risalesi

Rahmân ve Rahîm olan Allâh’ın ismi ile

Âlemlerin Rabbi olan Allâh’a hamd, ümmî peygamber Efendimiz Muhammed’e, âline ve ashabına salât ve selâm olsun.Allâhu Teãlâ şöyle buyuruyor:

1 كنتم خيرَ أُمَّةٍ أُخرِجَتْ للنَّاسَِ تأمُرونَ بالمعروفِ وتَنْهَوْنَ عنِ المُنْكَرِ وتُؤْمِنونَ بِاللهِ

Manası: Ümmetlerin içinde en hayırlı ümmet Peygamber Efendimiz’in sallallâhu aleyhi ve sellemümmetidir. O iyiliği emreder ve kötülüğü nehyeder yasaklar.
Peygamber Efendimiz Muhammed sallallâhu aleyhi ve sellem şöyle buyurmuştur:

حتى متى ترعُون عن ذكرِ الفاجِرِ اذكرُوهُ بما فيهِ حتَّى يحذَرَه النَّاسُ 2

Manası: “Ne zamana kadar facirin fasığın hakkında konuşmaya korkacaksınız. Yaptıklarını insanlara anlatınız ki, ondan sakınsınlar.”
Bu ayet ve hadise dayanarak, dalâlet sapıklık üzerinde olan bazı insanların yaptıklarını bu kitapçıkta zikrederek, Müslümanları bunlara karşı uyarıyoruz.

vatan ilmi araştırmalar derneği/fatih eğitim kültür derneği(bir kısım ahbaş),Vehhâbîler, Seyyid Kutub’a Tâbi Olan Hizbu’l‑İhvân Cemaati
ve Takiyyuddîn En‑Nebehânî’ye Tâbi Olan Hizbu’t‑Tahrîr Cemaati
Olmak Üzere Üç Sapık Fırkaya Karşı Uyarı Risalesi

vatan ilmi araştırmalar derneği/fatih eğitim kültür derneği: Bu fırka Türkiye’de yerleşmeye çalışan ve İslam dinini tahrif eden bir oluşumdur.Bu fırkanın  İslam dini ile ilgili tahrifat yaptığı konular ise itikadi konuların bir kısmında (Amentünün bir kısmında) cehaletten dolayı yapılan inkarın kişiyi günahkar yaptığı lakin küfre düşürmediğidir. örnek vermek gerekirse şeytan eskiden melek idi demek bu fırkada küfür değildir …bu ve benzeri çok çeşitli yeni ve uydurulmuş ,hiçbir dayanağı olmayan fetvalar veren bu fırka vermiş oldukları fetvalara herhangi bir isnad vermeyip şeyh uçmaz müridi uçurur misali kendi hocalarını evliya ilan etmişlerdir(velilik delil ister ortaya koyamazlar elbet delil)malesef Türkiye de kök salmaya başladı.Elbette bu tip fırkalar diğer fırkalar gibi toplumu negatif bölen (İslami anlamda negatif bölen,saptıran yani)fırkalardır.bu fırkalara karşı imam neveviyi delil veriririz.el mecmu isimli eserinden

الحلال ما حلله الله ورسوله، والحرام ما حرمه الله ورسوله، والدين ما شرعه الله ورسوله، وليس لأحد أن يخرج عن شيء مما شرعه الرسول صلى الله عليه وسلم، وهو الشرع الذي يجب على ولاة الأمر إلزام الناس به، ويجب على المجاهدين الجهاد عليه، ويجب على كل واحد اتباعه ونصره (3) .
وهكذا الحكم المعلوم من الدين بالضرورة، والذي يعتبر منكره كافراً، له قيود يمكن معرفتها وتحديدها من خلال ما سنورده من كلام أهل العلم فيما يلي:
فهذا الشافعي يبيّن أن من الأحكام ما هو معلوم عند العامة فضلاً عن الخاصة فلا يسعهم جهله فيقول: العلم علمان: علم عامةٍ لا يسع بالغاً غير مغلوبٍ على عقله جهله، مثل: الصلوات الخمس، وأن لله على الناس صوم شهر رمضان، وحج البيت إذا استطاعوه، وزكاة في أموالهم، وأنه حرم عليهم الزنا والقتل والسرقة والخمر، وما كان في معنى هذا، مما كلّف العباد أن يعقلوه ويعملوه ويعطوه من أنفسهم وأموالهم، وأن يكفوا عما حرم عليهم منه.
وهذا الصنف كله من العلم موجوداً (4) نصاً في كتاب الله، وموجوداً عاماً عند أهل الإسلام، ينقله عوامهم عن من مضى من عوامهم، يحكونه عن رسول الله، ولا يتنازعون في حكايته ولا وجوبه عليهم.
وهذا العلم العام الذي لا يمكن فيه الغلط من الخبر، ولا التأويل، لا يجوز فيه التنازع (5) .
ويقول – في موضع آخر -: أما ما كان نص كتاب بيّن، أو سنة مُجتمع عليها فالعذر مقطوع، ولا يسع الشك في واحدٍ منهما، ومن امتنع من قبوله استتيب (6) .
ويقرر النووي أن هذه الأحكام ثابتة بالإجماع المعلوم عند العامة فيقول: فأما اليوم وقد شاع دين الإسلام، واستفاض في المسلمين علم وجوب الزكاة حتى عرفها الخاص والعام، واشترك فيه العالم والجاهل، فلا يعذر أحد بتأويل يتأوله في إنكارها، وكذلك الأمر في كل من أنكر شيئاً مما أجمعت الأمة عليه من أمور الدين إذا كان علمه منتشراً كالصلوات الخمس، وصوم شهر رمضان، والاغتسال من الجنابة وتحريم الزنا والخمر ونكاح ذوات المحارم…
فأما ما كان الإجماع فيه معلوماً عن طريق علم الخاصة كتحريم نكاح المرأة على عمتها وخالتها، وأن القاتل عمداً لا يرث، وأن للجدة السدس وما أشبه ذلك من الأحكام، فإن من أنكرها لا يكفر، بل يعذّر فيها لعدم استفاضة علمها في العامة

 

İslam hukukunda, cehaletin mazeret sayılması sadece “karibu’l-ahd” denilen yeni müslüman olmuş ve söz konusu hususları öğrenecek bir zamanın geçmediği bir durumla sınırlı olarak kabul edilir. (bk. Nevevî, el-Mecmu’, 3/14, 80)

Küfür gerektiren bir söz söyleyen veya bir fiil işleyen kimse kâfir olur. İster bu küfür sözünü öyle inandığı için söylemiş olsun, ister -inanmadığı halde- istihza / alay şeklinde olsun, ister inattan ötürü olsun, bu kişi kâfir olur. (bk. İbn Hacer el-Heytemi, ez-Zevacir, 1/47)

Ancak bu sözün herkes tarafından açıkça bilinen bir gerçeğe (zaruriyat-ı diniyeye) dair olması önem arzeder. Şayet herkes tarafından bilinmeyen bir husus ise, bunda bir mazeret kapısı açılabilir. Fakat şuurlu bir müminin de böyle teorik, derin meselelerle ilgili görüş beyan etmekten uzak kalması gerekir.

Örneğin, bir kimse, zinanın, içkinin haram olmadığını veya namazın, orucun farz olmadığını söylese kâfir olur. Çünkü bunlar gibi herkes tarafından bilinen bu gibi hükümleri bilmemek mazeret değildir. Buna mukabil, bir kimse: “İddet süresi içinde olan bir kadını nikahlamak caizdir” dese kâfir olmaz. Çünkü bu bilgi ilim ehline mahsustur. Bununla beraber, ilgili adama bunun haram olduğunu bildirdikten sonra yine aynı fikrinde ısrar ederse, o zaman kâfir olur. (bk. Nevevî, a.y)

Özetle: Bir insan yakın zamanda müslüman olmuş veya dini bilgileri öğrenmesi kolay olmayan bir ortamda yaşıyorsa, bunun -küfür olan bir sözü- hakkında “ben bunun küfür olduğunu bilmiyordum” demesi kabul edilir. Bu iki şartı taşımayan kimsenin cehaleti özür sayılmaz. (bk. Nevevî, 12/143; 20/19)

·Vehhâbîler, Hicrî 1206 yılında ölen Necd’li Muhammed İbn-u Ăbdulvehhâb’a tâbidirler.

Muhammed İbn-u Ăbdulvehhâb, asrındaki âlimlerin hiçbiri tarafından âlim olarak adlandırılmamış bir adamdır. Hatta kardeşi Süleyman İbn-u Ăbdulvehhâb, onun kendi beldesindeki ve başka yerlerdeki Hanbelîler ile diğer Müslümanlara muhalif olduğundan dolayı, ona karşı iki tane reddiye yazmıştır. Bu iki reddiyeden biri “Es-Savâ’iku’l-ilâhiyye” İlahî Yıldırımlar diğeri de “Faslu’l-hitâb fi’r-raddi alâ Muhammed ibni Abdilvehhâb” Muhammed İbn-u Ăbdulvehhâb’a Cevaben Açık Hitap diye adlandırılmıştır.

Ayrıca, Hanbelîlerin Mekke’deki müftüsü meşhur âlim Muhammed İbn-u Abdullah İbn-u Humeyd, Hanbelîlerden olan ilim ehlini saydığında, yaklaşık olarak Hanbelî mezhebinden 800 erkek ve kadın âlimi zikretmiş, Muhammed İbn-u Ăbdulvehhâb’ı ise zikretmemiştir. Hatta onun babası olan Ăbdulvehhâb’ı da zikretmiş ve onu âlim olmakla övmüştür. Ayrıca, babasının ona kızgın olduğunu, insanları ondan uyardığını ve: “Sizin Muhammed’den göreceğiniz şer olacaktır.” dediğini de zikretmiştir. Şeyh Muhammed İbn-u Abdullah İbn-u Humeyd, Muhammed İbn-u Ăbdulvehhâb’dan yaklaşık olarak seksen yıl sonra vefat etmiştir.
Muhammed İbn-u Ăbdulvehhâb, yeni bir din ortaya çıkarmış ve onu kendisine tâbi olanlara öğretmiştir. Bu dinin aslı, Allâh’ı insanlara benzetip Allâh’ın arşın üzerinde oturan bir cisim olduğuna inanmaktır. Bu ise Allâh’ı yaratıklara benzetmektir; çünkü oturmak yaratıkların sıfatlarındandır. İşte böylece o, Allâh’ın şu Kelâmı’na karşı çıkmıştır:

لَيْسَ كَمِثْلِهِ شَىءٌ 3

Manası: Allâhu Teãlâ hiçbir şeye benzemez.
Selef-i salihîn, Allâh’ı insanların sıfatlarından bir sıfatla vasıflandıranın küfre düşmesi hususunda ittifak etmiştir. Selefî muhaddis imam et‑Tahâvî, “Tahâviyye Akidesi” adlı meşhur akide kitabında şöyle demiştir: “Kim, Allâh’ı insanların sıfatlarından bir sıfatla vasıflandırırsa kâfir olur.”

Vehhâbîlerin inançlarından:
·“Yâ Muhammed!” diyeni tekfir etmek.
·Peygamberlerin ve evliyaların kabirlerini teberrük için bereketlenmek için ziyaret edeni tekfir etmek.
·Kabre teberrük için el süreni tekfir etmek.
·Göğsünde, içinde Kur-ân ve Allâh zikri bulunan bir muskayı taşıyanı tekfir etmek ve bunu putlara yapılan ibadet gibi kılmak.

İşte böylece onlar, sahabelerin ve selef-i salihînin üzerinde bulundukları şeylerde ayrılığa düşmüşlerdir. Muhakkak ki sıkıntı anında “Yâ Muhammed!” demenin caiz olduğu; sahabeler, onlardan sonra gelen selef-i salihîn ve onlardan sonra her asırda gelmiş geçmiş Müslümanlar hakkında sabittir. Hatta onların kendi beldelerinde, -gerçeğe uygun olmadığı halde- kendisineuyduklarını söyledikleri İmam Ahmed İbn-u Hanbel, teberrükle Allâh’tan sevap umarak Peygamber Efendimiz’in sallallâhu aleyhi ve sellem kabrine ve minberine dokunmanın ve onları öpmenin caiz olduğunu söylemiştir. Bu da, meşhur olan “El‑Câmiˇ Fîl-Ĭleli Ve Maˇrifetir‑Ricâl” adlı kitabında geçer.

Vehhâbîler, Peygamber’den sallallâhu aleyhi ve sellem yardım dileyeni ve onun vefatından sonra onunla tevessül edeni tekfir ederek ve diri olup huzurda bulunan kişiden başka birisiyle tevessül etmek küfürdür diyerek ümmetten ayrılmışlardır. İşte, koydukları bu KURALLA hareket ederek bu hususta kendilerine karşı çıkanı tekfir etmeyi ve öldürmeyi helâl kılmışlardır. Onların lideri olan Muhammed İbn-u Ăbdulvehhâb şöyle demiştir: “Kim bizim davamıza girerse lehimize olan şeyler lehinedir ve aleyhimize olan şeyler de aleyhinedir. Girmeyen ise kâfirdir, kanı mübahtır.”

Onların sözlerini çürütecek deliller hakkında daha geniş bilgi isteyen, Fas diyarının muhaddisi Şeyh Ăbdullâh el‑Ğummârî’ye ait olan “Er‑Raddul Muhkemul-Metîn İsabeti Kuvvetli Reddiye” adlı kitap ile Şam diyarının muhaddisi Şeyh Ăbdullâh el‑Hararî’ye ait olan “El‑Mekâlâtus‑Sunniyyetu Fî Keşfi Ďalâlâti Ahmed İbn-i Teymiye Ahmed İbn-u Teymiye’nin Dalâletlerini Keşfetme Hususunda Sünnî Makaleler” adlı kitap gibi, onların aleyhindeki reddiye kitaplarını okusun.

İkinci kitap, Muhammed İbn-u Ăbdulvehhâb’ın, diri olup huzurda bulunandan başka kimseyle tevessül etmeyi haram kılmayı, Hicrî 728 yılında ölen İbn-i Teymiye’nin kitaplarından aldığı için bu isimle adlandırılmıştır. Oysa ki İbn-i Teymiye, bacağı “Hader” hastalığına uğrayan kimsenin, “Yâ Muhammed!” demesini güzel bulmuştur. Bu ise, İbn-i Teymiye hakkında “Mektebu’l-İslâmî” diye adlandırılan yayınevinin Hicrî 1405 – Rumî 1985 tarihindeki beşinci baskısı olan “El‑Kelimuttayyib Güzel Kelime” adlı kitabında sabittir ve doğrudur. Bu da, onun “Et‑Tevessul Ve’l-Vesîle Tevessül ve Vesile” adlı kitabında dediğine muhaliftir. İşte Muhammed İbn-u Ăbdulvehhâb, ona“Et‑Tevessul Ve’l-Vesîle” adlı kitabında söylediği hususta katılmış ve “El‑Kelimu’t-tayyib” adlı kitabında söylediği hususta ise ona karşı çıkmıştır. “Hader”, doktorlar arasında bilinen, bacakta meydana gelen bir hastalıktır.

·Hizbul-Ihvân, Hicrî 1387 yılında ölen Mısır’lı Seyyid Kutub’a tâbidir.

Hizbu’l-İhvân, Seyyid Kutub’a, “Kim, tek bir hüküm dahi olsa, Kur-ân’ın hükümleri dışındaki bir hükümle hükmederse, şüphesiz ki Allâh’ın uluhiyetini reddetmiş ve kendisi için uluhiyeti iddia etmiştir.” sözünde uymuştur. Seyyid Kutub bu sözü, Allâh’u Teãlâ’nın şu Kelâmı’na dayanarak söylediğini iddia etmiştir:

ومن لم يحكم بما أنزل الله فَُأوَلئِكَ هُمُ الْكافرون 4

Böylece Seyyid Kutub, kanunla hükmeden devlet yöneticilerinin ve halkın kanını helâl kılmıştır. Onun bu ayet için yaptığı tefsir, Resûlullâh’in sallallâhu aleyhi ve sellem amcasının oğlu olan Ăbdullâh İbn-u Abbâs’ın -radıyallâhu ănhumâ- yaptığı tefsire muhaliftir. Oysa o, Kur’an’ın tercümanı diye tanınmıştır. Ayrıca Resûlullâh sallallâhu aleyhi ve sellem, onun Kur-ân’ı anlaması için dua etmiştir. “Sahih-i Buharî’nin” 1. cildinin 25. sayfasının Peygamber’in sallallâhu aleyhi ve sellem “Yâ Allâh! Ona kitabı öğret.” sözünün bölümünde, Resulullâh’ın sallallâhu aleyhi ve sellemonu kucaklayıp: “Yâ Allâh! Ona kitabı öğret.” dediği geçiyor. Ayrıca şöyle de demiştir: “Yâ Allâh! Onu Dîn’de fakih kıl ve ona tevili öğret.” yani Kur-ân’ın tefsirini. İbn-i Hibbân’ın rivayet ettiği bu hadis de sahihtir. Onun yaptığı bu tefsir, sadece İbn-i Abbâs’ın tefsirine değil, ondan başka sahabelerin ve onlardan sonra günümüze kadar onlara tâbi olan İslâm âlimlerinin tefsirine de muhaliftir.
El-Hâkim’in “El‑Mustedrak” adlı kitabının 2. cüzünün 313. sayfasında, Ăbdullâh İbn-u Abbâs hakkındaki zikrettiği şu sözü sabittir: “Bize, Ahmed İbn-u Süleyman el-Mûsilî, Ali İbn-u Harb’den, o da Sufyân İbn-u Uyeyne’den, o da Hişâm İbn-u Hacîr’den, o da Tavus’tan İbn-i Abbâs’ın -radıyallâhu ănhu- konuyla ilgili olan ayetin tefsirinde şöyle dediğini anlatmıştır: “O, onların gittikleri küfür değildir. O, İslâm’dan çıkaran küfür değildir. 5 ومن لم يحكم بما أنزل الله فَُأوَلئِكَ هُمُ الْكافرون. O, büyük olan küfrün gerisinde olan bir küfürdür. Din’den çıkarmayan büyük bir günahtır.” Bu, isnadı sahih olan bir hadistir.
İbn-i Abbâs’ın: “… büyük olan küfrün gerisinde kalan küçük olan bir küfürdür.” sözü, riyaya benzer. Resulullâh sallallâhu aleyhi ve sellem, ona ‘küçük şirk’ adını vermiştir. Yani bu, Allâh’tan başkasını son derece yüceltme suretiyle yapılarak İslâm Dini’nden çıkaran büyük şirk değildir; Dolayısıyla insanı İslâm Dini’nden çıkaran şirk, bu Allâh’tan başkasını son derece yüceltme suretiyle yapılan şirktir. El-Hâkim, “El‑Mustedrak” adlı kitabında Resulullâh’in sallallâhu aleyhi ve sellemmealen şöyle buyurduğunu rivayet etmiştir: “Riyâdan sakının! Muhakkak ki o, küçük şirktir.”

İşte, Resulullâh’ın sallallâhu aleyhi ve sellem küçük şirkin bulunduğunu bildirmiş olduğu gibi, İbn-i Abbâs da Allâhu Teãlâ’nın buyurduğu el‑Mâideh suresinin, 44. ayetinde فَُأوَلئِكَ هُمُ الْكافرونolarak geçen kısmı tefsir ederken “O büyük olan küfrün gerisinde kalan küçük olan bir küfürdür İslâm’dan çıkaran bir küfür değildir.” demiştir. Allâhu Teãlâ, ümmetin büyük âlimi ve Kur-ân’ın tercümanı olan İbn-i Abbâs’tan razı olsun ve onu hayırla mükâfatlandırsın.
Bunun beyanı ise şöyledir: Müslümanı öldürmek ve namazı terk etmek gibi büyük günahların, isnadı sahih olan hadislerde, küfür olduğu geçmektedir. Fakat Resulullâh bunun, İslâm’dan çıkaran yani onu yapanı Din’den çıkaran bir küfür olduğunu demek istememiştir. Bu, o günahı küfre benzetmek manasına gelir.

Tıpkı Resûlullâh’in sallallâhu aleyhi ve sellem kâhinlerin yanına gidip onların dediklerini gaybı bildiğine inanmadan tasdikleyen kişinin hakkında mealen şöyle buyurduğu gibi: “Kim arrafın veya kâhinin yanına gidip onun dediğini tasdik ederse, o, Muhammed’e inmiş olanlara karşı küfür içinde olur.” Bu, sahih bir hadistir. Fakat Resûlullâh sallallâhu aleyhi ve sellem burada, Müslümanın sadece kâhinlerin yanına gidip onları tasdik etmekle İslâm’dan çıkmış olacağını kastetmemiştir.6 Resûlullâh’ın burada demek istediği , bunun küfre benzeyen büyük bir günah olmasıdır.

Ayrıca mealen şöyle de buyurmuştur: “Müslümana sövmek fasıklıktır, ona karşı savaşmak ise küfürdür.” İşte, Peygamber Efendimiz sallallâhu aleyhi ve sellem: “… ona karşı savaşmak küfürdür.” sözüyle Müslümanın, Müslümana karşı savaşmasının Din’den çıkaran bir küfür olduğunu söylemek istememiştir. Peygamber Efendimiz’in sallallâhu aleyhi ve sellem burada kastettiği şey, onun küfre benzeyen büyük bir günah olmasıdır. Çünkü Kur-ân’ı kerim, Müslümanlardan birbirlerine karşı savaşan iki grubu mümin olarak adlandırmıştır. Allâhu Teãlâ şöyle buyuruyor:

إن طائفتان من المؤمنين اقتتلوا 7

Ayrıca Sahih-i Muslim’de meşhur sahabi Berâ İbn-u Âzib’in şöyle dediği geçmektedir: “Şu ayet: ومن لم يحكم بما أنزل الله فَُأوَلئِكَ هُمُ الْكافرون 8 ve bundan sonra gelerek birinde فَُأوَلئِكَ هُمُ الظالمون 9 ve diğerinde de فَُأوَلئِكَ هُمُ الفاسقون 10, diye geçen iki ayet olmak üzere bunların hepsi, Allâh’ın indirdiği hükümlerden başka hükümlerle hükmeden Müslümanlara değil, Allâh’ın indirdiği hükümlerden başka hükümlerle hükmeden gayr-i Müslimlere inmiştir. Bu ayetler, gayr-i Müslimler hakkındadır.”

Bu ayetin tefsiri hususunda sahih bir isnat dayanak ile sahabiler hakkında geçen, ancak bu iki tefsirdir, Ăbdullâh İbn-u Abbâs’ın tefsiri ile Berâ’nın tefsiri. İşte İslâm âlimleri, Hicrî 14. asrın yarısına yakın olan zamana kadar, buna göre hareket etmişlerdir.

Sonra Mısır’da Seyyid Kutub denilen bu adam ortaya çıkmış ve Kur-ân’ın tefsirini yaparak, bir meselede dahi olsa Kur-ân dışında hükmedeni tekfir etmiştir, yani diğer bütün hükümlerde şeriata göre hükmetmesine rağmen. Ayrıca, böyle bir devlet yöneticisinin hükmü altında olan halkı da tekfir ediyor.

Bu günlerde ise İslâmî ülkelerde bulunan bütün devlet yöneticileri birden fazla meselede: boşanma, miras, nikâh ve vasiyette şeriata göre Kur-ân’ın hükmüyle hükmetmelerine rağmen bir çok davada şeriat dışında hükmediyorlar.

Buna rağmen Seyyid Kutub ve onun yanlıları, onları ve onların hükmü altındaki halkı, kendileriyle birlikte devlet yöneticilerine karşı ayaklananlar hariç, tekfir ediyor ve silahla, bombalamakla ve bundan başka herhangi bir şekilde yapabildikleri bir vesile ile onların öldürülmelerini helâl kılıyorlar.

Seyyid Kutubun bu hususta söylediğinin örneği ancak geçmişteki Haricîlerde görülmüştür. Muhakkak ki onlar, Müslümanı zina, içki içmek, rüşvet, dostluk veya yakınlık için şeriat dışında hükmetmek gibi işlenen günahtan dolayı tekfir ederlerdi.

Seyyid Kutub on bir sene Allâh ı inkar eden biri olarak yaşamıştır ve bu onun kendi itirafıdır. Sonra Şeyh Hasan el‑Bennâ’nın -Allâh ona rahmet eylesin- toplamış olduğu Hizbul-İhvân’a sığınmıştır. Daha sonra Seyyid Kutub ve daha başkaları Hasan el‑Bennâ hayattayken, onun salim olan yolundan yani şeriatın hükmünden başka bir hükümle hükmeden Müslümanın tekfir edilmediği yolundan sapmışlardır. Şeyh Hasan onların hak olan yoldan saptıklarını öğrendiğinde: “Onlar ne kardeştir ne de Müslümandırlar.” demiştir.

Şeyh Hasan el‑Bennâ’nın zamanında ona tâbi olanlardan Dr. Muhammed el‑Gazalî’nin “Min Meãlimil‑Hak Doğruluğun İşaretinden” adlı kitabının 264. sayfasındaki açıklaması şöyledir: “Üstat Hasan el-Bennâ, daha cemaatini oluşturduğu ilk sıralarda buna benzer cemaatlerin çoğunluğunu oluşturan ileri gelen ve toplumsal tesliyeyi arayan kişilerin ciddî durumlar???? için uygun olmadıklarını bildiğinden dolayı “Nizâm‑ı Hâs” diye adlandırılan özel bir teşkilât kurdu. ??? Fakat gizli kalan bu gençler, sonradan cemaatin başına şer ve bela olmuşlardır. Böylece birbirlerini öldürüp terörizm ile yıkıcılığa alet olmuşlardır. Hasan el-Bennâ ölmeden önce onlar hakkında şöyle demiştir: “Onlar ne kardeştir ne de Müslümandırlar.” Burada sözü sona ermiştir.

Daha sonra insanlardan birçoğu Seyyid Kutub’un bu tefsiriyle fitneye uğrayıp Mısır, Cezayir, Suriye ve bunlardan başka yerlerdeki birçok insanın Seyyid Kutub’un görüşlerine muhalefet ettikleri için öldürülmesini Allâh’tan sevap umulan hayırlı bir amel sayıp, onları öldürmekle onun dediklerini yerine getirdiler. Bunlara bir örnek, Suriye’nin Halep şehrine bağlı Afrîn adındaki bir köyün müftüsü olan bir şeyhi öldürmeleridir. Bu şeyh onlara muhalefet ettiği için, yatsı namazından sonra insanlar camiden ayrılıp, onunla birlikte bir başka adam kaldığında, onun yanına gelip onu kurşunlamaya kalkışmışlar ve bu sırada beraberinde bulunan o kişi kendisini şeyhin üstüne atmış, böylece onlar önce onu, sonra da şeyhi öldürmüşlerdir. Bu şeyhin adı da, Şeyh Muhammed eş‑Şâmî’dir –rahimehullâh-. Geçmişte ve şimdiki zamanlarda Kur-ân dışında hükmetmek, ya rüşvet ya yakınlık ya da ileri gelmiş insanları razı etmek için meydana gelmiştir ki Müslümanlar onları Kur-ân’ın hükümlerinden başka hükümlerle hükmetmelerinden dolayı tekfir etmemişlerdir. Fakat onları fasık olarak saymışlardır.

Bunlar, Seyyid Kutub’a tâbi olanlar, cemaatlerini ifade etmekte değişik isimler de kullanıyorlar. Kırk yıl önce Mısır’da ve başka ülkelerde “Hizbul-İhvânil-Muslimîn Müslüman Kardeşlerin Partisi”, Lübnan’da da “İbâdurrahmân Rahmân’ın Kulları” adı altında kendilerini iki isimle tanıtmışlardır. Sonra onlar, sırf insanların, kendilerinin itikaden ve amelen İslâm’ın hakikatine çağırdıklarını zannetmeleri için “İslâmî Cemaat” adı altında umumî bir isim çıkarmışlardır. Hâlbuki gerçek hâlleri böyle değildir.

·Hizbu’t-Tahrîr ise, Hicrî 1400 yılında ölen Filistin’li Takiyyuddîn en‑Nebehânî’ye tâbidir.

Hizbut‑Tahrir’in ümmet‑i Muhammed’den ayrılmış oldukları şeylerden biri, onların şu sözüdür: “Kim halifeye biat etmeden ölürse, onun ölümü cahiliye putperestlerin ölümü olmuş olur.”

Onların sözüne göre 100 seneyi aşkın bir süreden beri ölen her Müslümanın ölümü cahiliye ölümüdür. Çünkü, o zamandan beri bir halife bulunmamaktadır. Bütün Müslümanların işlerini idare eden umumî halifeye gelince, o, uzun zamandan beri yoktur. Müslümanların bu günde halife tayin edememelerinde özürleri vardır. Yani halk bu gün bir halife tayin edemiyor. O hâlde onların suçu nedir!?
Allâhu Teãlâ şöyle buyuruyor:

لايُكَلِّفُ الله نَفْسًا إِلا وُسْعهَا 11

Manası: Allâh, kulu gücünün yetmediği şeyle yükümlü kılmaz.
Dalâlet bakımından bundan daha şiddetli olanı ise onların şu sözüdür: “Kul, ittirarî isteğe bağlı olmayan yaptıklarını değil, ihtiyarî isteğe bağlı yaptığı fiilleri yaratır.”
Böylece Allâh’ın buyurduğu şu ayet‑i kerimeye muhalif oldular:

الله خَالِق كُلِّ شَئ 12

Manası: Allâh her şeyin yaratıcısıdır.
Çünkü bu ayette zikredilen شيء şey” kelimesi hem cismi hem de cismin amelini içermektedir.

Şu ayete de muhalefet etmişlerdir:

هَلْ مِنْ خَالِق غَيرُ الله 13

Manası: Allâh’tan başka Yaratıcı yoktur.

Ayrıca şu ayete de muhalif olmuşlardır:

قُلْ إِنَّ صَلاتِي وَنُسِكِي وَمَحْيَاى وَمَمَاتِى لله ربِّ العَالمين لا شَريكَلَه 14

Manası: Namaz kılmak ile hac ameli ki, onların ikisi kulun yaptığı ihtiyarî fiillerdendir. Doğmak ile ölmek ise kulun ittirarî fiillerindendir. İşte bunların hepsini, Allâh kendisine ait yaratmasıyla varlığa getirmiştir. Bunda ise O’nunla hiç kimse ortaklaşamaz, yani onları yoktan var eden sadece O’dur.

Dolayısıyla bu ayetler gösteriyor ki, varlığa giren bütün her şey: cisim, hareket, durgunluk, renk, düşünce, acı, zevk, anlayış, güçsüzlük, zayıflık ve benzeri şeyler başkasının yaratmasıyla değil, Allâhu Teãlâ’nın yaratmasıyla meydana gelmiştir. Kullar, ancak yaparlar; fakat yaratmazlar. Bu da, seleften halefe kadar günümüze kadar gelen bütün Müslümanların icmasıdır.

Kulun, genel olarak ihtiyarî yaptığı ve ihtiyarî olmaksızın yaptığı fiilleri yaratmadığını gösteren ayetlerden biri de, Allâhu Teãlâ’nın şu Kelâmı’dır:

فَلَمْ تَقْتُلُوهُمْ وَلَكِنَّ اللهَ قَتَلَهُمْ 15

Allâh, bu ayette onların sahabelerin öldürmediklerini, sadece kendisinin onları yaratma bakımından öldürdüğünü bildiriyor. Hâlbuki Müslümanlar savaşıp öldürmüşlerdir. Fakat Allâh, onların hakikat bakımından öldürmediklerini bildiriyor. Sahabelerin bu öldürmeleri hâsıl olmuştur. Fakat onların bu öldürmelerini, onlar değil Allâh yaratmıştır. Onlar, onu kesib 16 ve zahir bakımından yapmışlardır. Allâh ise yaratmıştır, yani onu yoktan var etmiştir. Sonra Allâhu Teãlâ bu ayetin devamında şöyle buyuruyor:

وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللهََ رَمَى 17

Allâhu Teãlâ, hakikat ve varlığa getirme bakımından –o da yoktan var etmektir- Resûlullâh’ınsallallâhu aleyhi ve sellem atmadığını bildiriyor, yani meydana gelen atışı Resulullâh yaratmamıştır. Bilakis onu Allâh yaratmıştır, yani ondaki hâsıl olan o atışı Allâh varlığa getirmiştir. Allâhu Teãlâ bir bakımdan atışı Efendimiz Muhammed’in sallallâhu aleyhi ve sellem yaratmadığını bildiriyor ve bir bakımdan da onun o atışı yerine getirdiğini bildiriyor. Yani o atışın, Resûlullâh tarafından yaratılmadığını, ancak onun kesbetmesi bakımından, yani onu yaratmış olmaması bakımından o atışı yerine getirdiğini bildiriyor.

O hâlde Tahrircilerin bu ayetlere karşı muhalefeti açıktır. İmam Ebu Hanife şöyle demiştir: “Kulların amelleri, kendilerinin bir fiili, Allâh’ın da yarattığı bir şeydir.“ Ümmetin selefi geçmişleri ile halefi sonraki gelenleri işte bu inanç üzerindedirler. Buna karşı muhalif olan inanç ise, Allâh’ın kitabına ve Resûlullâh’ın hadisine muhalefet etmiş olur.
Buharî ve daha başkalarının rivayetine göre Resûlullâh sallallâhu aleyhi ve sellem umreden veya savaştan geri döndükten sonra şöyle derdi: “Tek olup ortağı olmayan Allâh’tan başka İlâh yoktur. O, kuluna yardım etmiş, savaşan kullarını aziz kılmış ve tek O, düşmanları yenilgiye uğratmıştır.”

Resûlullâh sallallâhu aleyhi ve sellem, düşmanların yenilgiye uğramasının, ancak Allâhu Teãlâ’nın yaratmasıyla olduğunu ve yaratmada O’nun ortağı olmadığını bildiriyor.
Hâlbuki zahirde düşmanları yenilgiye uğratmak, onlardan sahabelerden meydana gelmiştir. İşte bu, delillerin en açık olanıdır.

Kulların, bütün hallerde amellerini yaratmadıklarına delâlet eden başka ayetler daha vardır. Allâh’ın şu Kelâmı gibi:

وَاصْبِرْ ومَا صبرُكَ إِلا بِالله 18

Manası: Kulun sabır göstermesi, ancak Allâhu Teãlâ’nın onu sabırlı kılmasıyladır.
Ve şu Kelâmı gibi:

وَمَا تَوْفِيقِي إِلا بِالله 19

Manası: Kulun muvaffakiyeti, ancak Allâhu Teãlâ’nın muvaffak kılmasıyladır.
Bu خَلَقَĤaleka” kelimesi, yoktan var etme anlamında kullanıldığında sadece Allâh hakkında kullanılır. Ancak خَلَقَĤaleka” kelimesinden şekil vermek, yalan söylemek veya bir şey kararlaştırma kast olunursa o zaman kullar hakkında kullanılması doğru olur.
Allâhu Teãlâ Ĩsâ –ăleyhisselâm- hakkında şöyle buyuruyor:

وإذْ تخلُقُ منَ الطِّينِ كهَيْئَةِ الطَّير 20

Buradaki تَخْلُقُTeĥluku” Ĩsâ’nın şekil vermesi manasına gelir, o, yarasayı yoktan var eder manasına gelmez.
Allâhu Teãlâ’nın buyurduğu şu ayet de buna benzer:

تَبَارَكَ اللهُ أَحْسَنُالْخَالِقِين 21

Bu ayetteki خلقĤalk kelimesinin manası takdir etmektir; yoktan var etmek manasına gelenخلقĤalk değildir. O hâlde ayet “Allâh, takdir edenlerin en iyisidir.” manasına gelir.
Ayrıca Allâhu Teãlâ şöyle buyuruyor:

وَتَخْلُقُونَ إِفْكا 22

Allâhu Teãlâ bu ayette, müşriklere خلقĤalk etmeyi, yani yalan söylemeyi isnat etmiştir. Bu, yoktan varlığa getirmek manasında yalan söylemeyi yaratıyorlar manasına gelmez.
خلقĤalk kelimesinin, bir şeyi kararlaştırma manasında kullanılması da eski zamanın Araplarında bilinmiş bir şeydir. Şairlerden birisi şöyle der:

ولأنت تفرِي ما خلقتَ وبعضُ القومِ يخلُقُ ثم لا يفري

Yani bu şair methettiği kişiye diyor ki: “Sen kararlaştırdığını uygularsın, bazıları ise kararlaştırır sonra gerçekleştirmez.”

Son Söz

Allâhu Teãlâ’nın, Müslümanlara münkeri ortadan kaldırmayı farz kılması bakımından, bunlara karşı ve sahabe günlerinden bu asra kadar gelen bütün Müslümanların inancına muhalefet eden her fırkaya karşı insanları uyarmak farzdır.
Bu doğru yoldan sapanlar, Ehl‑i sünnetin çokluğu itibariyle az olan küçük gruplardır. Resûlullâhsallallâhu aleyhi ve sellem Ehl-i Sünnet Ve’l-Cemaate bağlanmayı tavsiye etmiştir. Resûlullâhsallallâhu aleyhi ve sellem sahih bir hadis-i şerifte mealen şöyle buyurmuştur: “Cemaate Ehli Sünnet Ve’l-Cemaate tutunun ve sakın parçalanmayın. Muhakkak şeytan bir kişi ile beraber, iki kişiden ise çok uzaktır. Cennetin ortasını daha iyi olan yerini isteyen, cemaattan ayrılmasın.” Bunu Tirmizî “Câmi^” adlı kitabında rivayet edip sahih ve hasen bir hadis olduğunu söylemiştir. Ayrıca İbn-i Hibbân , İbn-i Mace ve daha başkaları da bunu rivayet etmişlerdir.

Bizim bu üç fırkaya olan nasihatımız ise, Din ilmini -Muhammed İbn-i Ăbdulvehhâb’ın kitaplarından değil, Seyyid Kutub’un kitaplarından değil, Takiyyuddin en-Nebehânî’nin kitaplarından da değil- Ehl-i Sünnet âlimlerinin ağızlarından öğrenmeleridir. Bilâkis ilim ehlinin huzurunda, Buharî’nin “Ĥalkul Ef‑ãl Fiillerin Yaratılışı” adı verilen kitabı, Ebu Cafer et-Tahavî’nin “El-Ăkîdetuttahâviyyeh Tahâviyye Akidesi” adı verilen kitabı ve İmam Mansur Ăbdulkâhir İbn-u Tâhir el-Bağdâdî’nin “El-Esmâ-u Ve’ssifât İsimler ve Sıfatlar” adı verilen kitabı gibi muteber olan ulemanın kitaplarını okusunlar. Eğer akidenizi terk eder, bu akideleri alır ve şehadeti getirirseniz, o zaman doğru yolu bulmuş olursunuz. Sonunda herkes Allâh’a hesap verecektir.
Allâhu Subhânehû ve Teãlâ en iyi bilendir.

Mustafa Kemal Kırışgil

DİPNOTLAR:
[1] Âli Ǐmrân suresi, 110. ayet
[2] Rivayet eden el-Beyhakî
[3] Eş‑Şûrâ suresi, 11. ayet
[4] El‑Mâideh suresi, 44. ayet / Ayetin zahiren manası şöyledir: “Allâh’ın indirdiği hükümlerle hükmetmeyenler kâfirdirler.“ Fakat buradaki kâfirden denilmek istenen, küfre benzeyen büyük günah işleyen kişidir.
[5] El‑Mâideh suresi, 44. ayet
[6] Bir Müslüman, kâhinin yanına gidip onu dinledikten sonra : “Onun dediği belki olur, belki de olmaz.” demekle kâfir olmaz, ama büyük günah işlemiştir. Fakat onun gaybı bildiğine inanırsa kâfir olur.
[7] El‑Hucurât suresi, 9. ayet
[8] Ayetin zahiren manası şöyledir: “Allâh’ın indirdiği hükümlerle hükmetmeyenler kâfirdirler.” Fakat buradaki kâfirden denilmek istenen, küfre benzeyen büyük günah işleyen kişidir.
[9] El‑Mâideh suresi, 45. ayetin manası: “Allâh’ın indirdiği hükümlerle hükmetmeyenler zalimdirler.”
[10] El‑Mâideh suresi, 47. ayetin manası: “Allâh’ın indirdiği hükümlerle hükmetmeyenler fasıktırlar.”
[11] El‑Bakarah suresi, 286. ayet
[12] Ez‑Zumer suresi, 62. ayet
[13] Fâŧir suresi, 3. ayet
[14] El‑Enãm suresi, 162. ayet [15] El‑Enfâl suresi 17. ayet önceki sayfaya gelecek
[16] Kesib: Kulun, kastını ve isteğini bir amele doğru yöneltmesidir.[17] El‑Enfâl suresi 17. ayet [18] En‑Nahl suresi, 127. ayet
[19] Hûd suresi, 88. ayet
[20] El‑Mâideh suresi, 110. ayet
[21] El‑Mu´minûn suresi, 14. ayet
[22] El‑Ankebût suresi, 17. ayet

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