<\/p>\n
Dr. \u00d6\u011fr. \u00dcyesi Murat Kaya <\/b><\/p>\n
\u00d6z<\/b><\/p>\n
Kabir azab\u0131n\u0131n varl\u0131\u011f\u0131 tarih boyunca az da olsa tart\u0131\u015f\u0131lm\u0131\u015f olup bug\u00fcn de zaman zaman g\u00fcndeme gelmektedir. Kur\u2019\u00e2n-\u0131 Kerim\u2019de kabir azab\u0131yla ilgisi kurulan \u00e2yetlerin del\u00e2letleri hususunda ihtilaf edilmi\u015ftir. Bu makalede bu \u00e2yetlerin ne manaya geldi\u011fi ilk d\u00f6nem tefsirlerinden ba\u015flay\u0131p g\u00fcn\u00fcm\u00fcze kadar gelen \u00f6ne \u00e7\u0131km\u0131\u015f tefsirler \u0131\u015f\u0131\u011f\u0131nda tahlil edilmi\u015f ve de\u011ferlendirilmi\u015ftir.<\/p>\n
Anahtar kelimeler:<\/b> Kur\u2019an, Kabir azab\u0131, Berzah, \u00c2yet, Tefsir.<\/p>\n
Analysis and Evaluation of The Verses Associated with The Punishment of The Grave<\/b><\/p>\n
Abstract<\/b><\/p>\n
The presence of the punishment of the grave, although little, has been discussed throughout the history and it also comes up from time to time, today. The verses associated with the punishment of the grave have been disputed about what they mean.\u00a0In this article, the meanings of these verses have been analyzed and evaluated in the light of leading commentaries, starting from the first period to the present day.<\/p>\n
Key words:<\/b> Qur\u2019an, Grave punishment, Isthmus (Intermediate realm), Verse, Commentary.<\/p>\n
Giri\u015f<\/b><\/p>\n
\u201cKabir\u201d<\/b> Arap\u00e7ada \u201c\u00f6l\u00fcn\u00fcn g\u00f6m\u00fcld\u00fc\u011f\u00fc yer manas\u0131na gelir. \u00c7o\u011fulu \u201ckub\u00fbr\u201d<\/b>dur. Kabirlerin bulundu\u011fu yere \u201cmakber\u201d<\/b> veya \u201cmakbere\u201d<\/b> denir. \u00c7o\u011fulu \u201cmek\u00e2bir\u201d<\/b>dir. T\u00fcrk\u00e7ede kabri ifade etmek i\u00e7in \u201cmez\u00e2r\u201d<\/b> kelimesi de kullan\u0131l\u0131r. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de bir \u00e2yette kabre koymak anlam\u0131nda \u201cikb\u00e2r\u201d[1]<\/sup><\/sup><\/a>, bir \u00e2yette tekil olarak \u201ckabr\u201d[2]<\/sup><\/sup><\/a>, bir \u00e2yette \u201cmek\u00e2bir\u201d[3]<\/a>, be\u015f \u00e2yette de \u201ckub\u00fbr\u201d[4]<\/a> \u015feklinde \u00e7o\u011ful olarak ge\u00e7mektedir.[5]<\/a> Hadis-i \u015feriflerde m\u00fc\u2019min, k\u00e2fir yahut g\u00fcnahk\u00e2r olarak \u00f6len ki\u015filerin kabre girince kar\u015f\u0131 kar\u015f\u0131ya kalacaklar\u0131 durumlarla ilgili a\u00e7\u0131klamalar yap\u0131lmakla birlikte bu nevi ayr\u0131nt\u0131l\u0131 bilgiler Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de a\u00e7\u0131k bir \u015fekilde bulunmad\u0131\u011f\u0131 i\u00e7in berzah hayat\u0131n\u0131n mahiyeti ve kabir ahvaline dair meseleler itikad\u00ee mezhepler aras\u0131nda baz\u0131 tart\u0131\u015fmalara konu olmu\u015ftur.[6]<\/a> Mu\u2019tezile mezhebinden bir k\u0131s\u0131m \u00e2limler kabir azab\u0131n\u0131 ink\u00e2r etmi\u015f, Ehl-i S\u00fcnnet ve Kerr\u00e2miye ise mevcudiyetini savunmu\u015flard\u0131r. Kabir azab\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 kabul edenler de keyfiyetinde ihtil\u00e2fa d\u00fc\u015ferek ikiye ayr\u0131lm\u0131\u015f, Ehl-i S\u00fcnnet \u201ck\u00e2fir ve affedilmedi\u011fi takdirde f\u00e2s\u0131k olan meyyit dirilir ve kabrinde azap g\u00f6r\u00fcr\u201d derken, Kerr\u00e2miye \u201cbunlar \u00f6l\u00fc olduklar\u0131 halde azap g\u00f6r\u00fcrler\u201d demi\u015ftir.[7]<\/a> Tarihte zaman zaman tart\u0131\u015f\u0131lan bu mevzu, g\u00fcn\u00fcm\u00fczde tekrar g\u00fcndeme gelmi\u015f ve muhtelif tart\u0131\u015fmalara konu olmu\u015ftur. Bilhassa kabir azab\u0131 konusunun tekrar tart\u0131\u015f\u0131lmaya ba\u015flamas\u0131, bizi konuyu tekrar ele almaya sevk etmi\u015f; bu konuda en fazla ihtilaf edilen nokta \u00e2yetlerin del\u00e2leti oldu\u011fu i\u00e7in, dikkatimizi bu \u00e2yetlerin tayini noktas\u0131na teksif etmemize sebep olmu\u015ftur. \u00c7al\u0131\u015fmada \u00f6ncelikle umumi olarak \u201cBerzah Hayat\u0131\u201dna temas edilecek, daha sonra kabir suali ve bilhassa da kabir azab\u0131yla ilgili oldu\u011fu s\u00f6ylenen \u00e2yetlerin manas\u0131 anla\u015f\u0131lmaya gayret edilecektir. Bunu yaparken \u00f6ncelikle ilk d\u00f6nem m\u00fcfessirlerine, daha sonra da \u00f6ne \u00e7\u0131kan di\u011fer tefsir \u00e2limlerinin g\u00f6r\u00fc\u015flerine m\u00fcracaat edilecektir.<\/p>\n A. Berzah Hayat\u0131<\/b><\/p>\n Berzah kelimesi Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u00fc\u00e7 yerde ge\u00e7er. Bunlardan ikisinde[8]<\/a> Allah\u2019\u0131n y\u00fcce kudretinin bir delili olarak \u201ctatl\u0131 ve tuzlu iki denizin birbirine kar\u0131\u015fmas\u0131n\u0131 \u00f6nleyen engel\u201d manas\u0131ndad\u0131r. Di\u011ferinde ise insanlar\u0131n \u00f6l\u00fcmlerinden yeniden diriltilmelerine kadar s\u00fcrecek olan ara d\u00f6nemi hat\u0131rlatacak \u015fekilde kullan\u0131lm\u0131\u015ft\u0131r.\u00a0\u00c2yet \u015f\u00f6yledir: \u201cNihayet onlardan birine \u00f6l\u00fcm gelince (tekrar tekrar \u015f\u00f6yle) yalvar\u0131r: \u201cRabbim, beni d\u00fcnyaya geri g\u00f6nderiniz[9]<\/sup><\/b><\/sup><\/a> de daha \u00f6nce terk etti\u011fim (iman ve) s\u00e2lih amellere s\u0131k\u0131ca sar\u0131lay\u0131m!\u201d Hay\u0131r! Bu, sadece onun s\u00f6yledi\u011fi (bo\u015f) bir s\u00f6zden ibarettir. Onlar\u0131n arkas\u0131nda, tekrar dirilecekleri g\u00fcne kadar bir berzah vard\u0131r.\u201d<\/b>[10]<\/sup><\/sup><\/a> <\/b>\u201cBerzah\u201d\u0131n kelime m\u00e2nas\u0131yla \u0131st\u0131lah m\u00e2nas\u0131 aras\u0131nda kuvvetli bir ba\u011f vard\u0131r. Zira berzah hayat\u0131, <\/b>hem \u00f6l\u00fclerin d\u00fcnyaya d\u00f6nmesine engel olmakta, hem de d\u00fcnya hayat\u0131 ile \u00e2hiret hayat\u0131 aras\u0131nda sanki bir perde gibi durmaktad\u0131r.<\/p>\n Yukar\u0131daki \u00e2yetin tefsirinde M\u00fcc\u00e2hid (v. 103\/721), \u201cBerzah: <\/i>\u0627\u0644\u0628\u0631\u0632\u062e\u201d kelimesini, \u201c\u00f6l\u00fcm ile d\u00fcnyaya d\u00f6n\u00fc\u015f\u00fcn aras\u0131ndaki engel\u201d diye a\u00e7\u0131klad\u0131ktan sonra Hasan Basr\u00ee\u2019nin (v. 110\/728): \u201cBerzah, sizinle \u00e2hiret aras\u0131ndaki \u015fu kabirlerdir.\u201d s\u00f6z\u00fcn\u00fc nakleder.[11]<\/a><\/p>\n Hal\u00eel b. Ahmed el-Fer\u00e2hid\u00ee (v. 175\/791) \u201cberzah\u201da \u015fu manalar\u0131 verir: \u201cBerzah, her iki \u015feyin aras\u0131nda bulunan \u015feydir. \u00d6l\u00fc berzahtad\u0131r, \u00e7\u00fcnk\u00fc o d\u00fcnya ile \u00e2hiretin aras\u0131ndad\u0131r. Benzer \u015fekilde \u00abBer\u00e2zihu\u2019l-\u00eem\u00e2n<\/b>\u00bb da \u015fek ile yak\u00een aras\u0131ndaki mertebelere denir.[12]<\/a> Yine berzah, mahl\u00fbk\u00e2t fen\u00e2 bulduktan sonra d\u00fcnya ile \u00e2hiretin aras\u0131ndaki zamana denir. G\u00f6lge ile G\u00fcne\u015f aras\u0131ndaki \u015fey de berzaht\u0131r. \u015e\u00f6yle bir g\u00f6r\u00fc\u015f de vard\u0131r (\u0642\u0650\u064a\u0644\u064e): Berzah, Cennet ile Cehennem aras\u0131ndaki bir bo\u015fluktur.\u201d[13]<\/a><\/p>\n Ma\u2019mer b. M\u00fcsenn\u00e2 (v. 209\/824 [?]) berzah\u0131, \u201cher(hangi) iki \u015feyin aras\u0131ndaki \u015fey\u201d diye tarif ettikten sonra, \u201cd\u00fcnya ile \u00e2hiret aras\u0131ndaki s\u00fcreye berzah denir\u201d demi\u015ftir.[14]<\/a><\/p>\n Taber\u00ee (v. 310\/923), \u201cberzah\u201d, \u201ch\u00e2ciz\u201d ve \u201cm\u00fchlet\u201d kelimelerinin mana olarak birbirine yak\u0131n oldu\u011funu ifade ettikten sonra \u0130bn Abbas\u2019\u0131n (v. 68\/687-88) berzah\u0131, \u201cbelli bir vakte kadar olan s\u00fcre\u201d, M\u00fcc\u00e2hid\u2019in \u201c\u00f6l\u00fcm ile yeniden dirili\u015f aras\u0131ndaki zaman\u201d diye tarif ettiklerini nakleder.[15]<\/a><\/p>\n Nehh\u00e2s (v. 338\/950), yukar\u0131daki manalar\u0131 verdikten sonra kelimenin daha iyi anla\u015f\u0131labilmesi i\u00e7in \u015fu h\u00e2diseyi zikreder: Bir ki\u015fi \u015ea\u2019b\u00ee\u2019nin (v. 104\/722) huz\u00fbrunda \u201cAllah falana rahmet eylesin, art\u0131k o \u00e2hiret ehlinden oldu\u201d demi\u015fti. \u015ea\u2019b\u00ee, \u201c\u00c2hiret ehlinden olmad\u0131, ancak Berzah ehlinden oldu! D\u00fcnyadan da de\u011fil \u00e2hiretten de!\u201d diyerek onu d\u00fczeltti.[16]<\/a><\/p>\n Eb\u00fb Hayy\u00e2n (v. 745\/1344), berzaha kabir kar\u015f\u0131l\u0131\u011f\u0131n\u0131 verir ve sebep olarak da onun d\u00fcnya ile \u00e2hiret aras\u0131nda bir engel olmas\u0131n\u0131 g\u00f6sterir.[17]<\/a> \u0130bn Manz\u00fbr (v. 711\/1311) da ayn\u0131 manalar\u0131 tekrar eder.[18]<\/a><\/p>\n Bu a\u00e7\u0131klamalara bakt\u0131\u011f\u0131m\u0131zda \u00e2limlerin, \u201cberzah\u201d\u0131n, d\u00fcnya hayat\u0131 ile \u00e2hiret hayat\u0131 aras\u0131nda ge\u00e7irilen farkl\u0131 bir zaman dilimi oldu\u011fu noktas\u0131nda birle\u015ftikleri g\u00f6r\u00fclmektedir. Hasan Basr\u00ee\u2019nin, \u201cBerzah, sizinle \u00e2hiret aras\u0131ndaki \u015fu kabirlerdir\u201d ifadesi, \u201ckabir\u201d kelimesinin, yerine g\u00f6re berzah hayat\u0131n\u0131 da ifade etti\u011fini g\u00f6stermektedir.<\/p>\n Din\u00ee bir \u0131st\u0131lah olarak \u201cberzah\u201d, \u00f6l\u00fcmle ba\u015flay\u0131p yeniden diriltilmeye (ba\u02bbs) kadar s\u00fcrecek olan ara d\u00f6nem, d\u00fcnya ile \u00e2hiret aras\u0131ndaki \u00e2lem ve kabir hayat\u0131 kar\u015f\u0131l\u0131\u011f\u0131nda kullan\u0131lmaktad\u0131r. Kel\u00e2m ilminde berzah terimi genellikle bu manada al\u0131nm\u0131\u015f ve \u00f6l\u00fcm\u00fc nas\u0131l ger\u00e7ekle\u015firse ger\u00e7ekle\u015fsin her insan\u0131n mutlaka bir berzah d\u00f6neminden ge\u00e7ece\u011fi kabul edilmi\u015ftir.[19]<\/a><\/p>\n Berzah hayat\u0131 ile ilgisi kurulan bir di\u011fer \u00e2yet de \u015fudur: \u201cSiz cans\u0131z iken size can veren Allah\u2019\u0131 nas\u0131l ink\u00e2r edersiniz? Sonra sizi \u00f6ld\u00fcrecek, tekrar sizi diriltecek ve sonunda O\u2019na d\u00f6nd\u00fcr\u00fcleceksiniz.\u201d<\/b>[20]<\/a><\/i><\/p>\n Taber\u00ee, \u00e2yette bahsedilen ikinci \u00f6l\u00fcmden sonra insanlar\u0131n berzahta olaca\u011f\u0131n\u0131 ifade ederek \u00e2yetin berzah hayat\u0131yla al\u00e2kas\u0131na i\u015faret eder.[21]<\/a> Beyd\u00e2v\u00ee (v. 685\/1286) de ikinci diriltmeyi \u201cS\u00fbr\u2019a \u00fcf\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00fcn n\u00fc\u015f\u00fbr i\u00e7in veya kabirlerde su\u00e2l i\u00e7in\u201d diye tefsir ederek yine ayn\u0131 konuya i\u015faret eder.[22]<\/a> Yani bu \u00e2yette de Berzah hayat\u0131na bir i\u015faret vard\u0131r.<\/p>\n \u015eehitlerin hayatta olduklar\u0131n\u0131, Allah kat\u0131nda r\u0131z\u0131kland\u0131klar\u0131n\u0131, bu sebeple de onlara \u201c\u00f6l\u00fc\u201d demeyi yasaklayan \u00e2yetler[23]<\/a> de berzah hayat\u0131n\u0131n kuvvetli delillerindendir.[24]<\/a> Hasan Basr\u00ee, \u015fehitlerin Allah Te\u00e2l\u00e2\u2019n\u0131n kat\u0131nda hayatta olduklar\u0131n\u0131, r\u0131z\u0131klar\u0131n\u0131n ruhlar\u0131na arz edildi\u011fini ve onlara bunun rahatl\u0131k ve ferahl\u0131\u011f\u0131n\u0131n ula\u015ft\u0131\u011f\u0131n\u0131, bunun da t\u0131pk\u0131 Firavun ailesinin ruhlar\u0131na sabah ak\u015fam ate\u015fin arz edilip kendilerine ac\u0131 ve \u0131st\u0131rab\u0131n ula\u015fmas\u0131 gibi oldu\u011funu s\u00f6ylemi\u015ftir.[25]<\/a><\/p>\n R\u00e2z\u00ee (v. 606\/1210) \u015fehitlerin hayatta oldu\u011funu bildiren Bakara S\u00fbresi\u2019nin 154. \u00e2yetini, Allah\u2019a itaat edenlere kabirlerinde sevaplar\u0131n\u0131n ve m\u00fck\u00e2fatlar\u0131n\u0131n ula\u015ft\u0131\u011f\u0131na delil olarak g\u00f6r\u00fcr.[26]<\/a> Izz b. Abdissel\u00e2m (v. 660\/1262), \u015fehitlerin Berzah\u2019ta hayatta olduklar\u0131n\u0131, Cennet\u2019teki hallerini ise b\u00fct\u00fcn m\u00fc\u2019minlerin bildi\u011fini s\u00f6yler.[27]<\/a><\/p>\n \u00c2yetin, \u201cBilakis onlar hayattad\u0131rlar, l\u00e2kin siz anlayamazs\u0131n\u0131z!\u201d<\/b> k\u0131sm\u0131, berzah hayat\u0131n\u0131n, d\u00fcnya hayat\u0131ndan farkl\u0131 oldu\u011funu g\u00f6stermektedir. Berzah hayat\u0131, d\u00fcnyadaki canl\u0131lar\u0131n hissedebilece\u011fi t\u00fcrden de\u011fildir. Ak\u0131lla da idrak edilemez, ancak vahiyle bilinebilir.[28]<\/a> Bu sebeple bir kimsenin kabri a\u00e7\u0131ld\u0131\u011f\u0131nda onun nimet i\u00e7inde mi yoksa azap alt\u0131nda m\u0131 oldu\u011fu anla\u015f\u0131lamaz. \u0130ki ki\u015fi yan yana konulsa biri azap \u00e7ekerken di\u011feri nimetler i\u00e7inde olabilir ve bunu d\u0131\u015far\u0131dan bakan biri anlayamaz. Bu sebeple Berzah hayat\u0131n\u0131n \u015fartlar\u0131 ile D\u00fcnya hayat\u0131n\u0131n \u015fartlar\u0131 birbirine k\u0131yas edilemez.<\/p>\n Kurtub\u00ee (v. 671\/1273) berzah hayat\u0131yla ilgili olarak \u015f\u00f6yle der: \u201cAllah Te\u00e2l\u00e2 m\u00fckellef olan kuluna kabirde hayat vererek onu diriltir, ona d\u00fcnyada ya\u015fad\u0131\u011f\u0131 gibi bir ak\u0131l verir[29]<\/a> ki kendisine ne soruldu\u011funu ve bu sorulara nas\u0131l cevap verece\u011fini anlayabilsin, Rabbinden kendisine ne geldi\u011fini, kabrinde ona ikram veya ceza olarak ne haz\u0131rlad\u0131\u011f\u0131n\u0131 idrak edebilsin. Bu Ehl-i S\u00fcnnet\u2019in g\u00f6r\u00fc\u015f\u00fcd\u00fcr.\u201d[30]<\/a><\/p>\n G\u00f6rebildi\u011fimiz kadar\u0131yla Ehl-i S\u00fcnnet \u00e2limleri ve m\u00fcfessirlerinin Berzah hayat\u0131nda herhangi bir \u015f\u00fcphesi yoktur. Umumiyetle bunu kabul etmektedirler. O hayatta insan\u0131n ilk kar\u015f\u0131la\u015faca\u011f\u0131 \u015fey de kabir sualidir.<\/p>\n B. Kabir Su\u00e2li<\/b><\/p>\n Kabre konulan insan\u0131n sorguya \u00e7ekilece\u011fi Kur\u2019\u00e2n\u2019da a\u00e7\u0131k\u00e7a ifade edilmez. Bu konudaki bilgiler hadislerde yer al\u0131r. Allah Ras\u00fbl\u00fc (s.a.v); \u201cAllah Te\u00e2l\u00e2, \u00eem\u00e2n edenlerin aya\u011f\u0131n\u0131 hem d\u00fcnyada hem de \u00e2hirette o s\u00e2bit s\u00f6z ile s\u00e2bit k\u0131lar. Z\u00e2limleri ise Allah \u015fa\u015f\u0131rt\u0131r. Allah Te\u00e2l\u00e2 diledi\u011fini yapar!\u201d<\/b>[31]<\/a> \u00e2yetinin kabir suali hakk\u0131nda nazil oldu\u011funu beyan etmi\u015ftir: \u201cM\u00fc\u2019min kabrinde oturtuldu\u011funda, ona melekler gelir. Sonra o m\u00fc\u2019min, Allah\u2019tan ba\u015fka hi\u00e7bir il\u00e2h olmad\u0131\u011f\u0131na ve Muhammed\u2019in Allah\u2019\u0131n Ras\u00fbl\u00fc oldu\u011funa \u015feh\u00e2det eder. \u0130\u015fte bu h\u00e2l, Cen\u00e2b-\u0131 Hakk\u2019\u0131n \u015fu kavl-i \u015ferifinde bahsedilen durumdur\u201d<\/i> buyurmu\u015f ve yukar\u0131daki \u00e2yeti okumu\u015ftur.[32]<\/a><\/p>\n \u201c\u0130man edenlerin d\u00fcnya hayat\u0131nda s\u00e2bit k\u0131l\u0131nmas\u0131\u201d konusunda ihtilaf edildi\u011fini s\u00f6yleyen Taber\u00ee, \u015fu g\u00f6r\u00fc\u015fleri s\u0131ralar:<\/p>\n 1. Allah Te\u00e2l\u00e2 iman edenleri k\u0131yametin kopmas\u0131ndan \u00f6nce kabirlerinde s\u00e2bit k\u0131lar. Sah\u00e2beden Ber\u00e2 b. \u00c2zib (v. 71\/690 [?]) bunun kabirde meleklerin gelip sual sordu\u011fu esnada oldu\u011funu s\u00f6yler.[33]<\/a> Eb\u00fb Sa\u00eed el-Hudr\u00ee (v. 74\/693-94) de benzer bir rivayet nakleder.[34]<\/a> Taber\u00ee ayn\u0131 manada Eb\u00fb H\u00fcreyre\u2019den (v. 58\/678) de sahih rivayetler nakleder.[35]<\/a> Abdullah b. Mes\u2019\u00fbd (v. 32\/652-53) ve \u0130bn Abb\u00e2s\u2019tan da benzer rivayetler gelir, ancak bunlar\u0131n biri \u201cmuzdarip\u201d, di\u011feri de \u00e7ok zay\u0131ft\u0131r.[36]<\/a> Taber\u00ee bunlar\u0131n yan\u0131nda t\u00e2bi\u00eenden T\u00e2v\u00fbs (v. 106\/725), M\u00fcseyyeb b. R\u00e2fi\u2019 (v. 105\/724), Reb\u00ee\u2019 (b. Enes v. 140\/757), \u0130bn Zeyd (v. 182\/798-99)[37]<\/a>, Kat\u00e2de (v. 117\/735) ve M\u00fcc\u00e2hid\u2019den de \u201cd\u00fcnya hayat\u0131ndaki s\u00e2bit k\u0131lma\u201dn\u0131n kabir sualiyle alakal\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc nakleder. Cen\u00e2b-\u0131 Hak \u00e2hirette de ayn\u0131 \u015fekilde m\u00fc\u2019minleri s\u00e2bit k\u0131lacak[38]<\/a> ve hesaplar\u0131 kolay olacakt\u0131r.<\/i><\/p>\n 2. Allah Te\u00e2l\u00e2 iman edenleri d\u00fcnyada iman ile s\u00e2bit k\u0131lar, \u00e2hirette de kabir suali esnas\u0131nda s\u00e2bit k\u0131lar. \u201cS\u00e2bit s\u00f6z\u201d, \u201cL\u00e2 il\u00e2he illallah\u201d c\u00fcmlesidir. Bu g\u00f6r\u00fc\u015f T\u00e2v\u00fbs\u2019tan nakledilir. Kat\u00e2de ise d\u00fcnyadaki seb\u00e2t\u0131n, hay\u0131r ve s\u00e2lih amellerle oldu\u011funu ifade eder.<\/p>\n Yukar\u0131daki g\u00f6r\u00fc\u015fleri senetleriyle birlikte zikreden Taber\u00ee, do\u011fru olan\u0131n Ras\u00fblullah (s.a.v)\u2019den bize sahih olarak nakledilen haberde bildirilen \u015feyler oldu\u011funu s\u00f6yler. O da hul\u00e2saten, Allah\u2019\u0131n iman edenleri, kendilerine Allah\u2019a ve Ras\u00fbl\u00fc\u2019ne iman etmeyi nasip etmek s\u00fbretiyle d\u00fcnya hayat\u0131nda s\u00e2bit k\u0131lmas\u0131d\u0131r. \u00c2hirette de d\u00fcnyadakinin bir benzeri olarak kabirlerinde, tevh\u00eed ve Ras\u00fblullah (s.a.v)\u2019e imandan sorulduklar\u0131 esnada s\u00e2bit k\u0131lmas\u0131d\u0131r. \u00c2yetin devam\u0131 da m\u00fcnaf\u0131k ve k\u00e2firlerin d\u00fcnyada ve kabir suali esnas\u0131nda iman c\u00fcmlesini s\u00f6ylemeye muvaffak k\u0131l\u0131nmayaca\u011f\u0131n\u0131 ifade eder.[39]<\/a><\/p>\n Be\u011fav\u00ee (v. 516\/1122) \u201c\u00f6l\u00fcmden \u00f6nce ve kabirde s\u00e2bit k\u0131lar\u201d diye tefsir ettikten sonra \u201cBu, ehl-i tefsirin \u00e7o\u011funlu\u011funun g\u00f6r\u00fc\u015f\u00fcd\u00fcr\u201d der.[40]<\/a><\/p>\n \u00c2yet-i kerime kabir sualiyle ilgili sarih olmasa da sahih senetlerle gelen hadis-i \u015ferifler onu tefsir etmekte, kabir sualiyle alakal\u0131 oldu\u011funu beyan etmektedir. M\u00fcfessirlerin \u00e7o\u011funlu\u011fu da bu g\u00f6r\u00fc\u015f\u00fc tercih etmi\u015flerdir.<\/p>\n Bu \u00e2yet-i tefsir eden yukar\u0131daki hadisten farkl\u0131 olarak Allah Ras\u00fbl\u00fc (s.a.v), insanlar\u0131n kabirlerinde iman imtihan\u0131na t\u00e2b\u00ee tutulaca\u011f\u0131n\u0131 ve kendilerine baz\u0131 sualler sorulaca\u011f\u0131n\u0131 haber vermi\u015f ve: \u201cBana, sizin kabirde Decc\u00e2l fitnesi gibi<\/i> (veya) ona yak\u0131n b\u00fcy\u00fckl\u00fckte bir imtihana t\u00e2b\u00ee tutulaca\u011f\u0131n\u0131z vahyedildi.\u201d<\/i> buyurmu\u015ftur.[41]<\/a> Enes b. M\u00e2lik<\/b>\u2019in nakletti\u011fi di\u011fer bir hadisinde yine Neb\u00ee (s.a.v) kabir sualini \u015f\u00f6yle haber vermi\u015ftir: \u201cKul kabrine konulup, yak\u0131nlar\u0131 da arkalar\u0131n\u0131 d\u00f6n\u00fcp gidince -ki bu esnada kabirdeki cenaze, d\u00f6n\u00fcp giden insanlar\u0131n ayak seslerini i\u015fitir- yan\u0131na iki melek gelir. Onu oturtup: \u00abMuhammed diye bilinen o z\u00e2t hakk\u0131nda ne diyordun?\u00bb diye sorarlar. M\u00fc\u2019min kimse bu soruya: \u00ab\u015eehadet ederim ki, O, Allah\u2019\u0131n kulu ve Ras\u00fbl\u00fc\u2019d\u00fcr!\u00bb diye cevap verir. Ona: \u00abCehennem\u2019deki yerine bak! Allah oray\u0131 senin i\u00e7in Cennet\u2019teki bir mek\u00e2n ile de\u011fi\u015ftirdi\u00bb denilir. (Adam bakar ve) her ikisini de g\u00f6r\u00fcr. E\u011fer \u00f6len k\u00e2fir ve m\u00fcnaf\u0131k ise (meleklerin sorusuna): \u00abBilmiyorum. \u0130nsanlar ne diyorsa ben de onlar gibi s\u00f6yl\u00fcyordum!\u00bb diye cevap verir. Kendisine: \u00ab\u00d6\u011frenmedin, anlamad\u0131n, bir bilenin pe\u015finden de gitmedin!\u00bb denilir. Sonra kulaklar\u0131n\u0131n aras\u0131na demirden bir \u00e7eki\u00e7 ile vurulur. Bu darbenin ac\u0131s\u0131yla \u00f6yle bir \u00e7\u0131\u011fl\u0131k atar ki, sesini (insan ve cinlerden ibaret olan) iki \u00e2lem h\u00e2ricinde, etraf\u0131ndaki her \u015fey i\u015fitir.\u201d<\/i>[42]<\/a><\/p>\n Bu hadisi nakleden r\u00e2v\u00eelerden Kat\u00e2de<\/b> der ki: \u201cBize nakledildi\u011fine g\u00f6re; sorulara do\u011fru cevap veren m\u00fc\u2019mine kabri yetmi\u015f zir\u00e2\u2019 geni\u015fletilir ve ter \u00fc taze nimetlerle doldurulur. Yeniden dirilinceye kadar b\u00f6yle l\u00fctuf ve ihsanlar i\u00e7inde bulunur.\u201d[43]<\/a> Rivayetin bu k\u0131sm\u0131 ayn\u0131 zamanda Berzah hayat\u0131n\u0131n delillerinden birini te\u015fkil etmektedir.<\/i><\/p>\n \u00c2yeti, yukar\u0131da zikretti\u011fimiz sahih hadislerle birlikte de\u011ferlendirdi\u011fimizde, m\u00fcfessirlerin \u00e7o\u011funun yapt\u0131\u011f\u0131 gibi onun kabir sualiyle al\u00e2kal\u0131 oldu\u011funu kabul etmek durumunday\u0131z.<\/p>\n C. Kabir Azab\u0131 <\/b><\/p>\n Duyular ve ak\u0131l y\u00fcr\u00fctme vas\u0131tas\u0131yla bilinemeyip vahiy yoluyla sabit olan gayb\u00ee mevz\u00fblardan biri de kabir azab\u0131d\u0131r.[44]<\/a> Bu konuyla al\u00e2kal\u0131 oldu\u011fu s\u00f6ylenen bir k\u0131s\u0131m \u00e2yetler vard\u0131r. \u015eimdi s\u0131ras\u0131yla, tefsir \u00e2limlerinin bu \u00e2yetleri nas\u0131l anlad\u0131\u011f\u0131na bakal\u0131m ve bir neticeye varmaya \u00e7al\u0131\u015fal\u0131m.<\/p>\n \u00a0<\/i><\/p>\n 1. Kabir Azab\u0131na Delil Getirilen \u00c2yetler<\/b><\/p>\n a. En\u02bb\u00e2m, 93:<\/b><\/p>\n \u0130nsanlar\u0131n \u00f6l\u00fcm esnas\u0131nda ya\u015fad\u0131\u011f\u0131 s\u0131k\u0131nt\u0131lar\u0131 kabir azab\u0131ndan sayan m\u00fcfessirler olmu\u015ftur. Bu husustaki bir \u00e2yet-i kerime \u015f\u00f6yledir: \u201c\u2026O zalimler, \u00f6l\u00fcm\u00fcn <\/b>(bo\u011fucu) dalgalar\u0131 i\u00e7inde, melekler de pen\u00e7elerini uzatm\u0131\u015f, onlara: \u00abHaydi canlar\u0131n\u0131z\u0131 \u00e7\u0131kar\u0131n! Allah\u2019a kar\u015f\u0131 ger\u00e7ek olmayan\u0131 s\u00f6ylemenizden ve O\u2019nun \u00e2yetlerine kar\u015f\u0131 kibirlilik taslam\u0131\u015f olman\u0131zdan \u00f6t\u00fcr\u00fc bug\u00fcn al\u00e7akl\u0131k azab\u0131 ile cezaland\u0131r\u0131lacaks\u0131n\u0131z!\u00bb derken onlar\u0131n h\u00e2lini bir g\u00f6rsen!\u201d<\/b>[45]<\/a><\/p>\n Dahh\u00e2k (v. 105\/723), \u201cazap ve demir \u00e7eki\u00e7lerle ellerini uzat\u0131rlar.\u201d demi\u015ftir.[46]<\/a> Taber\u00ee, \u00e2yette ge\u00e7en \u201cal\u00e7akl\u0131k azab\u0131\u201dn\u0131 Cehennem azab\u0131 ile tefsir eder.[47]<\/a> Zemah\u015fer\u00ee (v. 538\/1144), \u201ccezaland\u0131r\u0131lacaks\u0131n\u0131z\u201d <\/b>c\u00fcmlesinin vaktini tayin hususunda: \u201cMeleklerin bu ifade ile \u00f6l\u00fcm \u00e2n\u0131n\u0131 ve o esnada can\u0131n\u0131 \u015fiddetle alarak \u00e7ektirdikleri azab\u0131 kastetmeleri m\u00fcmk\u00fcnd\u00fcr. Ayn\u0131 \u015fekilde berzah hayat\u0131nda ve k\u0131yamette azaba maruz kalacaklar\u0131 uzun vakti kastetmeleri de m\u00fcmk\u00fcnd\u00fcr.\u201d der.[48]<\/a> \u0130bn At\u0131yye (v. 541\/1147), meleklerin z\u00e2limlere kar\u015f\u0131 olan bu sert tav\u0131rlar\u0131n\u0131, azab\u0131n ba\u015flang\u0131c\u0131 ve emareleri olarak de\u011ferlendirir.[49]<\/a> Buh\u00e2r\u00ee, \u201ckabir azab\u0131\u201d b\u00e2b\u0131nda ilk \u00f6nce bu \u00e2yeti zikredip garip kelimelerinin tefsirini yaparak[50]<\/a> onu, konunun kuvvetli delillerinden biri olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc ortaya koyar.<\/p>\n \u00d6yle anla\u015f\u0131l\u0131yor ki daha d\u00fcnya hayatlar\u0131 tam bitmeden z\u00e2limler i\u00e7in k\u00f6t\u00fc bir hayat ba\u015flamaktad\u0131r. Ba\u015flang\u0131c\u0131 b\u00f6yle olan bir hayat\u0131n, ruh \u00e7\u0131kar \u00e7\u0131kmaz hemen s\u00fck\u00fbnete d\u00f6nece\u011fini beklemek zordur. \u00c2yetin ifadelerinden, bu azab\u0131n az veya \u00e7ok bir m\u00fcddet devam edece\u011fi anla\u015f\u0131lmaktad\u0131r ki bu da kabir azab\u0131d\u0131r.<\/p>\n b. A\u02bbr\u00e2f, 92-93:<\/b><\/p>\n Baz\u0131 m\u00fcfessirlerin kabir azab\u0131na delil olarak g\u00f6sterdikleri \u00e2yetlerden biri \u015euayb (a.s)\u2019\u0131n hel\u00e2k olan kavmine hitab\u0131n\u0131 ihtiva eden \u015fu \u00e2yettir: \u201cOnlardan y\u00fcz \u00e7evirdi ve dedi ki: \u00abEy kavmim! Ben size Rabbimin g\u00f6nderdi\u011fi ger\u00e7ekleri duyurdum ve size \u00f6\u011f\u00fct verdim. Art\u0131k k\u00e2fir bir kavme nas\u0131l ac\u0131r\u0131m!\u00bb.\u201d<\/b>[51]<\/a><\/b><\/p>\n Tabi\u00eenin me\u015fhur m\u00fcfessirlerinden Kat\u00e2de, \u201cNebiyyullah \u015euayb (a.s) kavmine i\u015fittirdi, nebiyyullah S\u00e2lih (a.s) kavmine i\u015fittirdi, vallahi Muhammed (s.a.v) de kavmine i\u015fittirdi\u201d[52]<\/a> diyerek kavimlerin, hel\u00e2k olduktan sonra peygamberlerinin s\u00f6zlerini i\u015fittiklerine i\u015faret eder. \u0130bn\u00fc\u2019l-Cevz\u00ee (v. 597\/1201) a\u00e7\u0131k\u00e7a \u201chel\u00e2k olduktan sonra onlara hitap etti\u201d dedikten sonra Kat\u00e2de\u2019nin bu s\u00f6z\u00fcne yer verir.[53]<\/a><\/i><\/p>\n Abd\u00fclk\u00e2hir C\u00fcrc\u00e2n\u00ee (v. 471\/1078-79) bu \u00e2yet-i kerimenin tefsirinde; \u201cAzab\u0131n geldi\u011fini ve onlar\u0131n hel\u00e2k olduklar\u0131n\u0131 g\u00f6rd\u00fckten sonra \u015euayb (a.s) onlar\u0131 d\u00e2vetten y\u00fcz \u00e7evirdi ve bu \u015fekilde onlara hitap etti. Allah Te\u00e2l\u00e2 bu s\u00f6zleri kavmine i\u015fittirmi\u015ftir. T\u0131pk\u0131 S\u00e2lih (a.s)\u2019\u0131n sesini hel\u00e2k olan kavmi Sem\u00fbd\u2019a, Neb\u00ee (s.a.v)\u2019in kel\u00e2m\u0131n\u0131 Ash\u00e2b-\u0131 Kal\u00eeb\u2019e[54]<\/a> i\u015fittirdi\u011fi gibi.\u201d der ve bunun da kabir azab\u0131n\u0131n cevaz\u0131na delil oldu\u011funu ifade eder.[55]<\/a><\/p>\n Taber\u00ee, Zemah\u015fer\u00ee, \u0130bn At\u0131yye gibi m\u00fcfessirler, \u015euayb (a.s)\u2019\u0131n bu s\u00f6z\u00fc kendi kendini teselli i\u00e7in s\u00f6yledi\u011fi kanaatindedirler.[56]<\/a> Yani bu \u00e2yetin kabir azab\u0131na del\u00e2let edip etmedi\u011fi hususunda ihtilaf edilmi\u015ftir.[57]<\/a><\/p>\n c. Tevbe, 74:<\/b><\/p>\n M\u00fcnaf\u0131klar\u0131n tehdit edildi\u011fi d\u00fcnya azab\u0131n\u0131n kabir azab\u0131 oldu\u011funu s\u00f6yleyen m\u00fcfessirler olmu\u015f, ancak bu hususta da ihtilaf edilmi\u015ftir. M\u00fcnaf\u0131klar\u0131n i\u015fledikleri su\u00e7lar\u0131n bir k\u0131sm\u0131n\u0131 zikreden Cen\u00e2b-\u0131 Hak, akabinde \u015f\u00f6yle buyurur: \u201c<\/b>\u2026E\u011fer tevbe ederlerse onlar i\u00e7in daha hay\u0131rl\u0131 olur. Y\u00fcz \u00e7evirirlerse Allah onlar\u0131 d\u00fcnyada da, ahirette de elem verici bir azaba \u00e7arpt\u0131racakt\u0131r. Yery\u00fcz\u00fcnde onlar\u0131n ne dostu ne de yard\u0131mc\u0131s\u0131 vard\u0131r.\u201d<\/b>[58]<\/a><\/p>\n R\u00e2z\u00ee, burada bahsedilen \u00e2hiret azab\u0131n\u0131n m\u00e2lum oldu\u011funu, d\u00fcnyadaki azap hususunda ise \u015fu g\u00f6r\u00fc\u015flerin bulundu\u011funu s\u00f6yler:<\/p>\n 1) M\u00fcnaf\u0131klar\u0131n k\u00fcf\u00fcrleri insanlar aras\u0131nda ortaya \u00e7\u0131k\u0131nca harp ehli gibi oldular, b\u00f6ylece onlarla sava\u015fmak, kendilerini \u00f6ld\u00fcrmek, \u00e7ocuklar\u0131n\u0131 ve han\u0131mlar\u0131n\u0131 esir almak, mallar\u0131n\u0131 ganimet olarak almak helal oldu.<\/p>\n 2) \u00d6l\u00fcm esnas\u0131nda ve azap meleklerini g\u00f6rd\u00fckleri anda kar\u015f\u0131la\u015ft\u0131klar\u0131 azap kastedilmektedir.<\/p>\n 3) Kabir azab\u0131 kastedilmi\u015ftir.[59]<\/a><\/p>\n Bu g\u00f6r\u00fc\u015fleri zikreden R\u00e2z\u00ee herhangi bir tercihte bulunmaz. Eb\u00fb Hayy\u00e2n, R\u00e2z\u00ee\u2019nin zikretti\u011fi \u00fc\u00e7 g\u00f6r\u00fc\u015f\u00fc aynen naklettikten sonra d\u00f6rd\u00fcnc\u00fc olarak \u201cyorgunluk, korku ve m\u00fc\u2019minler taraf\u0131ndan ay\u0131planma\u201dy\u0131 da ilave eder.[60]<\/a> Di\u011fer m\u00fcfessirler umumiyetle birinci g\u00f6r\u00fc\u015f\u00fc tercih ederler. Dolay\u0131s\u0131yla bu \u00e2yetin kabir azab\u0131na del\u00e2leti zay\u0131ft\u0131r.<\/p>\n d. Tevbe, 101:<\/b><\/p>\n M\u00fcnaf\u0131klara tatt\u0131r\u0131lacak azaplardan bahseden di\u011fer bir \u00e2yet-i kerimenin de kabir azab\u0131yla al\u00e2kal\u0131 oldu\u011fu s\u00f6ylenmi\u015ftir: \u201cEtr\u00e2f\u0131n\u0131zdaki bedev\u00eelerin m\u00fcnaf\u0131klar\u0131 var. Medine halk\u0131 i\u00e7inden de nifak hususunda meleke kazanm\u0131\u015f olanlar\u0131 bulunuyor ki sen onlar\u0131 bilmezsin, onlar\u0131 biz biliriz. Onlara iki kez azap edece\u011fiz, sonra da onlar b\u00fcy\u00fck bir azaba sevk olunacaklar.\u201d<\/b>[61]<\/a><\/b><\/p>\n Dahh\u00e2k \u015f\u00f6yle der: \u201cBana ula\u015ft\u0131\u011f\u0131na g\u00f6re iki azaptan maksat a) katledilmeleri, b) katledilmelerinden sonraki berzaht\u0131r. Berzah ise \u00f6l\u00fcm ile yeniden dirilme aras\u0131ndaki s\u00fcredir. Sonra da Cehennem azab\u0131na sevk edilirler.\u201d[62]<\/a><\/p>\n \u00a0Muk\u00e2til b. S\u00fcleyman (v. 150\/767) \u00e2yette bahsedilen iki azab\u0131n bir defa d\u00fcnyada, bir defa da kabirde olaca\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir.[63]<\/a> Bu g\u00f6r\u00fc\u015f\u00fcn Eb\u00fb Mut\u00ee (v. 199\/814) ve Eb\u00fb Han\u00eefe\u2019den (v. 150\/767) nakledildi\u011fini s\u00f6yleyen C\u00fcrc\u00e2n\u00ee, \u201cKim, \u00abBen kabir azab\u0131n\u0131 tan\u0131mam\u00bb derse o, hel\u00e2k olmu\u015f habis Cehmiyye tabakas\u0131ndand\u0131r. \u00c7\u00fcnk\u00fc o bu \u00e2yeti ink\u00e2r etmi\u015ftir.\u201d der.[64]<\/a><\/p>\n \u0130lk devir m\u00fcfessirleri bu \u00e2yette bahsedilen iki azaptan birini sadece kabir azab\u0131yla tefsir ederken Taber\u00ee\u2019ye geldi\u011fimizde g\u00f6r\u00fc\u015fler \u00e7o\u011falm\u0131\u015ft\u0131r. Taber\u00ee, iki azab\u0131, \u201cbiri d\u00fcnyada, di\u011feri kabirde\u201d diye tefsir ettikten sonra di\u011fer g\u00f6r\u00fc\u015fleri zikretmeye ba\u015flar:<\/p>\n 1) Bunlar\u0131n biri, m\u00fcnaf\u0131klar\u0131n rezil olmalar\u0131d\u0131r. Allah Te\u00e2l\u00e2 Ras\u00fbl\u00fc\u2019n\u00fcn lisan\u0131yla onlar\u0131n h\u00e2lini ortaya \u00e7\u0131karm\u0131\u015f, i\u00e7lerinde gizledikleri d\u00fc\u015f\u00fcnceleri insanlara a\u00e7\u0131klam\u0131\u015ft\u0131r. Di\u011feri de kabir azab\u0131d\u0131r. Bu g\u00f6r\u00fc\u015f \u0130bn Abb\u00e2s ve Eb\u00fb M\u00e2lik\u2019ten (v. 91-100\/709-718)[65]<\/a> rivayet edilmi\u015ftir.<\/i><\/p>\n 2) Biri d\u00fcnyada esir edilmeleri, \u00f6ld\u00fcr\u00fclmeleri, a\u00e7l\u0131k ve korku \u00e7ekmeleri, di\u011feri kabir azab\u0131d\u0131r. Bu g\u00f6r\u00fc\u015f M\u00fcc\u00e2hid ve Eb\u00fb M\u00e2lik\u2019ten rivayet edilmi\u015ftir.<\/i><\/p>\n 3) Biri d\u00fcnyada hastal\u0131k ve dert \u00e7ekmeleri, di\u011feri \u00e2hirette kabir azab\u0131d\u0131r. Bu g\u00f6r\u00fc\u015f Kat\u00e2de, Hasan Basr\u00ee ve \u0130bn C\u00fcreyc\u2019den (v. 150\/767) nakledilmi\u015ftir.<\/p>\n 4) Biri mallar\u0131 ve evlatlar\u0131 hususunda ba\u015flar\u0131na gelen musibetler, di\u011feri Cehennem azab\u0131d\u0131r. \u0130bn Zeyd, \u201cOnlar\u0131n mallar\u0131 ve \u00e7ocuklar\u0131 seni imrendirmesin. \u00c7\u00fcnk\u00fc Allah bunlarla, ancak d\u00fcnya hayat\u0131nda onlar\u0131n azaplar\u0131n\u0131 \u00e7o\u011faltmay\u0131 ve onlar\u0131n k\u00e2fir olarak canlar\u0131n\u0131n \u00e7\u0131kmas\u0131n\u0131 istiyor.\u201d<\/b>[66]<\/a> \u00e2yetini zikrederek k\u00e2firlerin mallar\u0131na ve evlatlar\u0131na gelen musibetlerin onlar i\u00e7in azap, m\u00fc\u2019minlerin ba\u015f\u0131na gelenlerin ise kendileri i\u00e7in ecir oldu\u011funu s\u00f6yler.<\/p>\n 5) Biri d\u00fcnyadaki hadler, di\u011feri kabir azab\u0131d\u0131r. Bu g\u00f6r\u00fc\u015f \u00e7ok zay\u0131f bir senetle \u0130bn Abbas\u2019tan nakledilmi\u015ftir.<\/i><\/p>\n 6) Biri mallar\u0131ndan zek\u00e2t al\u0131nmas\u0131, di\u011feri kabir azab\u0131d\u0131r. Bu g\u00f6r\u00fc\u015f Hasan Basr\u00ee\u2019den nakledilmi\u015ftir.<\/p>\n 7) Biri \u0130sl\u00e2m\u2019\u0131n geli\u015fi ve geli\u015fmesi sebebiyle duyduklar\u0131 \u00f6fke ve gayz, di\u011feri de kabre vard\u0131klar\u0131 zaman \u00e7ekecekleri kabir azab\u0131d\u0131r. Sonra da sevkedilecekleri b\u00fcy\u00fck azap, yani \u00e2hiret azab\u0131 ve orada ebed\u00ee kalmalar\u0131d\u0131r.[67]<\/a><\/i><\/p>\n M\u00fcnaf\u0131klara vaad edilen iki azapla ilgili bu g\u00f6r\u00fc\u015fleri zikreden Taber\u00ee, kendi kanaatini s\u00f6yleyerek evl\u00e2 olan g\u00f6r\u00fc\u015f\u00fcn, bu azaplar\u0131n ne oldu\u011funun bilinmemesi oldu\u011funu ifade eder. Allah Te\u00e2l\u00e2 nifakta direnen bu inat\u00e7\u0131lara iki defa azap edece\u011fini haber vermi\u015f, ancak bu iki azab\u0131n ne oldu\u011funa dair sarih bir ifade kullanmam\u0131\u015ft\u0131r. \u00c2yetin maksad\u0131, m\u00fcfessirlerden nakledilen g\u00f6r\u00fc\u015flerin biri olabilir, ancak bunun hangisi oldu\u011funa dair bir bilgimiz yoktur. Bu d\u00fc\u015f\u00fcncelerini dile getiren Taber\u00ee, en son \u015fu g\u00f6r\u00fc\u015fe vurgu yapar: \u201c\u00c2yetin \u00absonra da b\u00fcy\u00fck bir azaba sevkolunacaklar\u00bb<\/b> k\u0131sm\u0131, iki azab\u0131n da Cehennem\u2019e girmeden \u00f6nce olaca\u011f\u0131na del\u00e2let eder. En galip g\u00f6r\u00fc\u015fe g\u00f6re bu iki azaptan biri kabirdedir.\u201d[68]<\/a><\/p>\n \u00c2yetle ilgili yukar\u0131daki g\u00f6r\u00fc\u015fleri zikreden Be\u011fav\u00ee, temr\u00eez s\u00ee\u011fas\u0131yla (denildi ki diyerek) \u015funlar\u0131 da ilave eder:<\/p>\n 1) Bu azaplar\u0131n ilki, ruhlar\u0131n\u0131 kabzederken meleklerin y\u00fczlerine ve s\u0131rtlar\u0131na vurmas\u0131, ikincisi de kabir azab\u0131d\u0131r.<\/p>\n 2) \u0130lki mescitlerinin (Mescid-i D\u0131r\u00e2r\u2019\u0131n) yak\u0131lmas\u0131, di\u011feri de Cehennem ate\u015fiyle yak\u0131lmalar\u0131d\u0131r.[69]<\/a><\/p>\n Zemah\u015fer\u00ee, birinci azab\u0131n \u00f6ld\u00fcr\u00fclme, ikinci azab\u0131n kabir azab\u0131 veya birincinin rezil olmalar\u0131, ikincisinin de kabir azab\u0131 oldu\u011funu ifade eder. \u0130bn Abbas\u2019tan, ashab\u0131n bu hususta ihtilaf etti\u011fini naklettikten sonra m\u00fcnaf\u0131klar\u0131n mescidde rezil edilmeleri rivayetine yer verir ve bunun birinci, kabir azab\u0131n\u0131n da ikinci azap oldu\u011funu bildirir. Yine Zemah\u015fer\u00ee, Hasan Basr\u00ee\u2019nin g\u00f6r\u00fc\u015f\u00fcne temas ederek ona g\u00f6re birincinin mallar\u0131ndan zek\u00e2t al\u0131nmas\u0131, ikincisinin de bedenlerinin ibadetlerle yorulmas\u0131 oldu\u011funu kaydeder.[70]<\/a> M\u00fcnaf\u0131klar zek\u00e2t\u0131 y\u00fck olarak g\u00f6rd\u00fckleri, ibadetleri de inanmadan yapmak zorunda kald\u0131klar\u0131 ve sevap kazanamad\u0131klar\u0131 i\u00e7in[71]<\/a> bu onlar i\u00e7in \u00e2deta b\u00fcy\u00fck bir cezad\u0131r.<\/p>\n \u0130bn At\u0131yye\u2019ye g\u00f6re, laf\u0131z, azab\u0131n \u00fc\u00e7 yerde olmas\u0131n\u0131 gerektirir. M\u00fcfessirlerin \u00e7o\u011funlu\u011funa g\u00f6re orta azap kabir azab\u0131d\u0131r. \u0130lk azap hususunda ihtilaf edildi\u011fini s\u00f6yleyen \u0130bn At\u0131yye, yukar\u0131daki g\u00f6r\u00fc\u015fleri zikreder.[72]<\/a><\/i><\/p>\n R\u00e2z\u00ee, hayat\u0131n d\u00fcnya, kabir ve \u00e2hiret olmak \u00fczere \u00fc\u00e7 mertebe oldu\u011funu; buradaki ilk azab\u0131n b\u00fct\u00fcn k\u0131s\u0131mlar\u0131yla d\u00fcnya azab\u0131n\u0131, ikincinin kabir azab\u0131n\u0131, b\u00fcy\u00fck azab\u0131n da \u00fc\u00e7\u00fcnc\u00fc hayattaki azab\u0131 ifade etti\u011fini s\u00f6yler.[73]<\/a><\/p>\n Ebu\u2019s-Su\u00fbd\u2019a (v. 982\/1574) g\u00f6re azaplar\u0131n\u0131n tekrarlanmas\u0131n\u0131n sebebi, k\u00fcf\u00fcrle birlikte nifaka da d\u00fc\u015fm\u00fc\u015f olmalar\u0131 veya nifaka inatla devam etmeleri olabilir. Ona g\u00f6re \u201ciki kere\u201d<\/b>den kast\u0131n teksir (\u00e7oklu\u011fu ifade) olmas\u0131 da m\u00fcmk\u00fcnd\u00fcr. T\u0131pk\u0131 \u201cSonra g\u00f6z\u00fcn\u00fc, tekrar tekrar \u00e7evir bak!\u201d<\/b>[74]<\/a> \u00e2yetinde oldu\u011fu gibi.[75]<\/a><\/p>\n Yapt\u0131\u011f\u0131m\u0131z nakil ve izahlardan anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere bu \u00e2yette bahsedilen ikinci azab\u0131n kabir azab\u0131 oldu\u011fu m\u00fcfessirlerin \u00e7o\u011fu taraf\u0131ndan kabul edilmi\u015ftir. \u00c2yet-i kerimenin kabir azab\u0131na del\u00e2leti kuvvetlidir.<\/p>\n e. \u0130sr\u00e2, 75:<\/b><\/p>\n \u00d6zelde Allah Ras\u00fbl\u00fc\u2019ne (s.a.v) hitap eden, ancak genelde \u00fcmmetini \u00eek\u00e2z i\u00e7in s\u00f6ylenen ve m\u00fc\u015friklere meyledip, haktan t\u00e2viz verdikleri takdirde hayat\u0131n azab\u0131n\u0131n kat kat tatt\u0131r\u0131laca\u011f\u0131n\u0131 bildiren tehdidi, baz\u0131 m\u00fcfessirler kabir azab\u0131 olarak tefsir etmi\u015flerdir: \u201cO zaman, hi\u00e7 \u015f\u00fcphesiz sana hayat\u0131n ve \u00f6l\u00fcm\u00fcn ac\u0131lar\u0131n\u0131 kat kat tatt\u0131r\u0131rd\u0131k; sonra bize kar\u015f\u0131 kendin i\u00e7in bir yard\u0131mc\u0131 da bulamazd\u0131n.\u201d<\/b>[76]<\/a><\/p>\n M\u00fcc\u00e2hid, \u0130bn Kuteybe (v. 276\/889), Taber\u00ee, \u0130bn\u00fc\u2019l-Cevz\u00ee gibi m\u00fcfessirler, \u00e2yetin ilgili k\u0131sm\u0131n\u0131 \u201cd\u00fcnya azab\u0131 ve \u00e2hiret azab\u0131\u201d diye tefsir ederler.[77]<\/a> Zemah\u015fer\u00ee burada \u00e2hiret azab\u0131 ile kabir azab\u0131n\u0131n iki\u015fer kat verilece\u011finin kastedildi\u011fini s\u00f6yler ve \u015f\u00f6yle izah eder: \u201c\u0130ki azap vard\u0131r, a) \u00f6l\u00fcmdeki azapt\u0131r ki o kabir azab\u0131d\u0131r, b) \u00e2hiret hayat\u0131ndaki azapt\u0131r ki o da Cehennem azab\u0131d\u0131r.\u201d Daha sonra Zemah\u015fer\u00ee, \u201c\u0636\u0650\u0639\u0652\u0641\u064e \u0627\u0644\u0652\u062d\u064e\u064a\u064e\u0627\u0629\u0650\u201dtan maksad\u0131n d\u00fcnya hayat\u0131n\u0131n azab\u0131, \u201c\u0636\u0650\u0639\u0652\u0641\u064e \u0627\u0644\u0652\u0645\u064e\u0645\u064e\u0627\u062a\u0650\u201dtan kast\u0131n da \u00f6l\u00fcm\u00fc takip eden kabir azab\u0131 ve Cehennem azab\u0131 olabilece\u011fini, bunun da m\u00fcmk\u00fcn oldu\u011funu s\u00f6yler.[78]<\/a><\/p>\n Baz\u0131 m\u00fcfessirler bu \u00e2yet-i kerimede kabir azab\u0131na bir i\u015faret oldu\u011funu ifade etseler de mesele iyice tahkik edildi\u011finde bu y\u00f6ndeki g\u00f6r\u00fc\u015f\u00fcn zay\u0131f kald\u0131\u011f\u0131 g\u00f6r\u00fclecektir.<\/p>\n \u00a0<\/i><\/p>\n f. Meryem, 15, 33:<\/b><\/p>\n Yahya ve \u0130sa (a.s)\u2019\u0131n \u00fczerlerine \u00f6lecekleri g\u00fcn sel\u00e2m edilmesini, kabir azab\u0131ndan selamette kalmalar\u0131 \u015feklinde a\u00e7\u0131klayan m\u00fcfessirler olmu\u015ftur: \u201cDo\u011fdu\u011fu g\u00fcn, \u00f6lece\u011fi g\u00fcn ve diri olarak kabirden kald\u0131r\u0131laca\u011f\u0131 g\u00fcn ona selam olsun!\u201d<\/b>[79]<\/a><\/b><\/p>\n Bir k\u0131s\u0131m m\u00fcfessirler, \u00e2yette bahsedilen sel\u00e2m\u0131n, \u00f6ld\u00fc\u011f\u00fc g\u00fcn, kabir azab\u0131ndan kendisi i\u00e7in bir eman olmas\u0131n\u0131 anlam\u0131\u015flard\u0131r.[80]<\/a> Taber\u00ee, Allah Te\u00e2l\u00e2 taraf\u0131ndan onlara, sual meleklerine ve ilk defa g\u00f6rd\u00fckleri deh\u015fet verici \u015feylerin korkusuna kar\u015f\u0131 bir em\u00e2n verildi\u011fi g\u00f6r\u00fc\u015f\u00fcndedir.[81]<\/a> <\/i><\/p>\n \u00c2l\u00fbs\u00ee (v. 1270\/1854), Yahy\u00e2 (a.s)\u2019\u0131n d\u00fcnyadan ayr\u0131l\u0131\u011f\u0131n verdi\u011fi yaln\u0131zl\u0131k hissi ve kabir azab\u0131ndan sel\u00e2mette kald\u0131\u011f\u0131n\u0131 s\u00f6yler.[82]<\/a><\/p>\n Izz b. Abdissel\u00e2m, Meryem, 33\u2019teki benzer ifadeyi, \u0130sa (a.s)\u2019\u0131n kabrin s\u0131k\u0131\u015ft\u0131rmas\u0131ndan sel\u00e2mette kalmas\u0131 \u015feklinde tefsir eder. Gerek\u00e7e olarak da onun yery\u00fcz\u00fcne defnedilmedi\u011fini ileri s\u00fcrer.[83]<\/a><\/p>\n Hz. \u0130sa ve Hz. Yahy\u00e2 (a.s) hakk\u0131nda birbirine yak\u0131n ifadelerin yer ald\u0131\u011f\u0131 bu iki \u00e2yet-i kerime (Meryem, 15, 33), \u00fc\u00e7 \u00e2lemin ba\u015flang\u0131c\u0131na i\u015faret etmesi bak\u0131m\u0131ndan konumuzla kuvvetli bir ba\u011fa sahiptir. D\u00fcnya, berzah ve \u00e2hiret hayatlar\u0131n\u0131n ba\u015flang\u0131c\u0131nda insan\u0131 bir tak\u0131m s\u0131k\u0131nt\u0131lar\u0131n bekledi\u011fini g\u00f6stermektedir. Bu s\u0131k\u0131nt\u0131lar\u0131n azdan \u00e7o\u011fa do\u011fru artarak gitti\u011fini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. \u00d6l\u00fcm esnas\u0131ndaki s\u0131k\u0131nt\u0131lar\u0131 da kabir azab\u0131 c\u00fcmlesinden sayacak olursak bu \u00e2yetlerin konuya del\u00e2letinin muhtemel oldu\u011funu s\u00f6yleyebiliriz.<\/p>\n \u00a0<\/i><\/p>\n g. T\u00e2-h\u00e2, 124:<\/b><\/p>\n M\u00fcfessirlerin, kabir azab\u0131n\u0131n varl\u0131\u011f\u0131na delil olabilece\u011fine s\u0131k\u00e7a vurgu yapt\u0131klar\u0131 \u00e2yetlerden biri de \u015fudur: \u201cKim de zikrimden y\u00fcz \u00e7evirirse \u015f\u00fcphesiz onun s\u0131k\u0131nt\u0131l\u0131 bir hayat\u0131 olacak ve biz onu, k\u0131yamet g\u00fcn\u00fc k\u00f6r olarak ha\u015fredece\u011fiz.\u201d<\/b>[84]<\/a><\/b><\/p>\n \u0130lk m\u00fcfessirler \u201c\u0645\u064e\u0639\u0650\u064a\u0634\u064e\u0629\u064b \u0636\u064e\u0646\u0652\u0643\u064b\u0627\u201d k\u0131sm\u0131n\u0131, \u201cDar ve s\u0131k\u0131nt\u0131l\u0131 bir hayat. Bundan mur\u00e2d da kabir azab\u0131d\u0131r.\u201d \u015feklinde tefsir ederler.[85]<\/a> M\u00fcc\u00e2hid, \u201ckabri ona daralt\u0131l\u0131r\u201d der.[86]<\/a> Taber\u00ee, bu dar ve s\u0131k\u0131nt\u0131l\u0131 hayat\u0131n nerede olaca\u011f\u0131 hususunda ihtil\u00e2f edildi\u011fini bildirdikten sonra \u015fu g\u00f6r\u00fc\u015fleri zikreder:<\/p>\n 1) Bu s\u0131k\u0131nt\u0131l\u0131 hayat \u00e2hirette Cehennem\u2019de olacakt\u0131r. Allah\u2019\u0131n zikrinden y\u00fcz \u00e7evirenlere orada diken ve zakkum yedirilecek; kan, irin ve g\u00f6zya\u015f\u0131n\u0131n birbirine kar\u0131\u015ft\u0131\u011f\u0131 Cehennemliklerin us\u00e2resi (\u00f6z suyu) i\u00e7irilecektir. Bu g\u00f6r\u00fc\u015f Hasan Basr\u00ee, \u0130bn Zeyd ve Kat\u00e2de\u2019den nakledilir.<\/p>\n 2) Burada kastedilen, d\u00fcnyada haram kazan\u00e7la ge\u00e7irilen bir hayatt\u0131r. Haram ne kadar \u00e7ok da olsa asl\u0131nda az ve dard\u0131r. T\u00e2bi\u00eenden \u0130krime (v. 105) bu ifadeyi, \u201cAllah\u2019\u0131n ona haramdan verdi\u011fi bol kazan\u00e7\u201d; Kays b. Eb\u00ee H\u00e2zim (v. 97\/715[?]), \u201cG\u00fcnahlar\u0131 i\u00e7inde kazand\u0131\u011f\u0131 r\u0131z\u0131k\u201d; Dahh\u00e2k, \u201cHab\u00ees kazan\u00e7, pis i\u015fler ve k\u00f6t\u00fc r\u0131z\u0131k\u201d diye tefsir etmi\u015ftir.[87]<\/a><\/p>\n 3) Bunlar \u00f6yle insanlard\u0131r ki mai\u015fetleri geni\u015f bile olsa asl\u0131nda dard\u0131r. \u00c7\u00fcnk\u00fc onlar infak ettiklerinde Allah\u2019\u0131n bunun yerine yenisini verece\u011fine inanmadan infak ederler, onlar Allah\u2019\u0131n l\u00fctfundan \u00fcmit kesmi\u015flerdir ve Rablerine kar\u015f\u0131 s\u00fbizan beslerler, bu sebeple de hayatlar\u0131 s\u0131k\u0131nt\u0131 ile dolar ve daral\u0131r. Bu hususta \u0130bn Abbas\u2019tan bir rivayet zikredilir.<\/p>\n 4) Bu dar ve s\u0131k\u0131nt\u0131l\u0131 hayat onlar i\u00e7in Berzah\u2019ta olacakt\u0131r. Bu da kabir azab\u0131d\u0131r. <\/i>Bu hususta Eb\u00fb Sa\u00eed el-Hudr\u00ee\u2019den rivayetler zikredilir. Kabri k\u00e2firi s\u0131kar, kaburga kemikleri birbirine ge\u00e7er. Eb\u00fb H\u00fcreyre\u2019den de ayn\u0131 g\u00f6r\u00fc\u015f nakledilir. Abdullah b. Mes\u2019\u00fbd da bunun kabir azab\u0131 oldu\u011funu s\u00f6ylemi\u015ftir. T\u00e2bi\u00eenin m\u00fcfessirlerinden S\u00fcdd\u00ee (v. 127\/745) ve Eb\u00fb S\u00e2lih\u2019ten (v. 111-120\/729-737[?]) de ayn\u0131 tefsir nakledilir.[88]<\/a><\/p>\n Bu g\u00f6r\u00fc\u015fleri zikreden Taber\u00ee, bunlar\u0131n en uygun olan\u0131n\u0131n kabir azab\u0131n\u0131 tercih eden g\u00f6r\u00fc\u015f oldu\u011funu s\u00f6yler. Bu konuda bir hadis nakleder ancak bu rivayetin senedi muhaddisler taraf\u0131ndan zay\u0131f g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.[89]<\/a> Bunun ard\u0131ndan Taber\u00ee \u015fu de\u011ferlendirmede bulunur: Cen\u00e2b-\u0131 Hak bu konuyu bitirirken \u201c\u00c2hiret azab\u0131, elbette daha \u015fiddetli ve daha s\u00fcreklidir.\u201d<\/b> buyuruyor.[90]<\/a> Bu ifadeden Allah\u2019\u0131n k\u00e2firlere verece\u011fi dar hayat\u0131n \u00e2hiret azab\u0131ndan \u00f6nce olaca\u011f\u0131 anla\u015f\u0131l\u0131r. E\u011fer dar hayat \u00e2hirette olsayd\u0131 bu ifadenin anla\u015f\u0131l\u0131r bir manas\u0131 olmazd\u0131. E\u011fer onlar i\u00e7in \u00e2hiretten \u00f6nce bir azap ge\u00e7mezse \u00e2hiretteki azap da ondan daha \u015fiddetli olamaz, bu durumda \u00e2yetteki bu ifade b\u00e2t\u0131l olurdu. \u00c2hiret azab\u0131ndan \u00f6nce ba\u015fka bir azab\u0131n varl\u0131\u011f\u0131 kesinle\u015fince, o zaman bu s\u0131k\u0131nt\u0131l\u0131 hayat ya d\u00fcnyada ya da yeniden dirilmeden evvel kabirlerinde olacakt\u0131r. D\u00fcnya hayat\u0131nda oldu\u011funu kabul etsek o zaman Allah\u2019\u0131n zikrinden y\u00fcz \u00e7eviren her k\u00e2firin d\u00fcnyada darl\u0131k i\u00e7inde olmas\u0131 gerekir. D\u00fcnyada k\u00e2firlerden pek \u00e7o\u011funun, Allah\u2019\u0131n zikrine y\u00f6nelen m\u00fc\u2019minlerin \u00e7o\u011fundan daha geni\u015f ve rahat bir hayat ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Bu durum, \u00e2yette bahsedilen cezan\u0131n d\u00fcnya hayat\u0131nda olmad\u0131\u011f\u0131na del\u00e2let eder. S\u0131k\u0131nt\u0131l\u0131 hayat\u0131n \u00e2hirette ve d\u00fcnyada olmad\u0131\u011f\u0131 b\u00f6ylece anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re geriye \u00fc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015f kal\u0131yor ki sahih olan da budur. Yani Allah\u2019\u0131n zikrinden y\u00fcz \u00e7eviren k\u00e2firlere verilecek s\u0131k\u0131nt\u0131l\u0131 ve me\u015fakkatli hayat Berzah\u2019ta olacakt\u0131r.[91]<\/a> Taber\u00ee\u2019nin bu ak\u0131l y\u00fcr\u00fctmesi ger\u00e7ekten ikna edicidir.<\/i><\/p>\n Kurtub\u00ee, d\u00f6rd\u00fcnc\u00fc g\u00f6r\u00fc\u015f olarak kabir azab\u0131n\u0131 zikreder ve \u201csahih olan da budur\u201d der.[92]<\/a> H\u00e2s\u0131l\u0131 m\u00fcfessirler bu \u00e2yette kabir azab\u0131n\u0131n kastedildi\u011fi hususunda neredeyse ittifak etmi\u015flerdir.<\/p>\n \u00a0<\/i><\/p>\n h. Secde, 21:<\/i><\/b><\/p>\n F\u00e2s\u0131klar i\u00e7in Cehennem azab\u0131ndan \u00f6nce ba\u015fka bir azab\u0131n daha oldu\u011funu bildiren \u015fu \u00e2yet-i kerimenin tefsirinde de \u201ckabir azab\u0131\u201d g\u00f6r\u00fc\u015f\u00fcne yer verenler olmu\u015ftur: \u201c\u015eu da muhakkak ki onlara, en b\u00fcy\u00fck azaptan evvel yak\u0131n azaptan da tatt\u0131raca\u011f\u0131z! \u00dcmid edilir ki d\u00f6nerler.\u201d<\/b>[93]<\/a><\/b><\/p>\n Ferr\u00e2 (v. 207\/822), \u00e2yette ge\u00e7en \u201cyak\u0131n azab\u201d<\/b>\u0131, \u201cd\u00fcnyada ba\u015flar\u0131na gelen musibetler\u201d \u015feklinde tefsir eder.[94]<\/a> Taber\u00ee, M\u00fcc\u00e2hid\u2019in buradaki yak\u0131n azab\u0131 kabir azab\u0131 ve d\u00fcnyadaki azap \u015feklinde tefsir etti\u011fini nakleder, ancak ba\u015fka bir g\u00f6r\u00fc\u015f\u00fc tercih eder. Kastedilenin, f\u00e2s\u0131klar\u0131n ba\u015f\u0131na gelen a\u00e7l\u0131k, \u00f6ld\u00fcr\u00fclme gibi musibetler oldu\u011funu s\u00f6yler.[95]<\/a> \u0130bn Eb\u00ee H\u00e2tim de di\u011fer g\u00f6r\u00fc\u015fleri ve M\u00fcc\u00e2hid\u2019in g\u00f6r\u00fc\u015f\u00fcn\u00fc zikreder.[96]<\/a><\/i><\/p>\n Be\u011fav\u00ee\u2019nin nakline g\u00f6re, \u00dcbey b. Ka\u2019b (v. 33\/654 [?]), Dahh\u00e2k, Hasan Basr\u00ee ve \u0130brahim en-Neha\u00ee (v. 96\/714) \u201cyak\u0131n azab\u201d\u0131, d\u00fcnyan\u0131n musibetleri ve hastal\u0131klar\u0131 olarak tefsir etmi\u015flerdir. \u0130bn Abb\u00e2s\u2019tan da b\u00f6yle bir g\u00f6r\u00fc\u015f rivayet edilmi\u015ftir. \u0130krime, hadlerin kastedildi\u011fini s\u00f6ylemi\u015ftir. Muk\u00e2til, Mekke\u2019de yedi sene s\u00fcren ve m\u00fc\u015frikleri le\u015f, kemik ve k\u00f6pek yemeye mecbur b\u0131rakan a\u00e7l\u0131kla tefsir etmi\u015ftir. \u0130bn Mes\u2019\u00fbd, m\u00fc\u015friklerin Bedir\u2019de k\u0131l\u0131\u00e7la \u00f6ld\u00fcr\u00fclmeleri oldu\u011funu s\u00f6ylemi\u015f, Kat\u00e2de ve S\u00fcdd\u00ee de bu g\u00f6r\u00fc\u015fe kat\u0131lm\u0131\u015flard\u0131r.[97]<\/a><\/p>\n Zemah\u015fer\u00ee, \u0130bn At\u0131yye, Eb\u00fb Hayy\u00e2n, yak\u0131n azab\u0131n \u00f6ld\u00fcr\u00fclme, esir edilme, yedi sene k\u0131tl\u0131k gibi d\u00fcnyev\u00ee azaplar oldu\u011funu s\u00f6yledikten sonra M\u00fcc\u00e2hid\u2019in \u201ckabir azab\u0131\u201d rivayetini zikrederler.[98]<\/a> Ber\u00e2 b. \u00c2zib\u2019den de kabir azab\u0131 oldu\u011funa dair bir riv\u00e2yet gelmi\u015ftir.[99]<\/a><\/b><\/p>\n \u0130bn\u00fc\u2019l-Cevz\u00ee bununla ilgili alt\u0131 g\u00f6r\u00fc\u015f oldu\u011funu s\u00f6yleyerek yukar\u0131daki g\u00f6r\u00fc\u015fleri zikretmi\u015f, be\u015finci s\u0131rada kabir azab\u0131n\u0131 saym\u0131\u015f ancak herhangi bir tercihte bulunmam\u0131\u015ft\u0131r.[100]<\/a><\/p>\n Bu \u00e2yette m\u00fcfessirlerin a\u011f\u0131rl\u0131kl\u0131 g\u00f6r\u00fc\u015f\u00fc yak\u0131n azaptan kast\u0131n d\u00fcnya musibetleri olmas\u0131d\u0131r. Kabir azab\u0131 oldu\u011funu s\u00f6yleyenler olmu\u015fsa da bu g\u00f6r\u00fc\u015f zay\u0131f kalm\u0131\u015ft\u0131r.<\/i><\/b><\/p>\n \u0131. M\u00fc\u2019min, 45-46:<\/b><\/p>\n Firavun (m.\u00f6. 12. as\u0131r) hanedan\u0131n\u0131n sabah ak\u015fam ate\u015fe arz edildiklerini bildiren \u00e2yet-i kerime, kabir azab\u0131n\u0131n en kuvvetli delillerinden biri olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr: \u201cNihayet Allah, onlar\u0131n kurdu\u011fu tuza\u011f\u0131n fen\u00e2l\u0131klar\u0131ndan o <\/b>(m\u00fc\u2019mini) korudu, Firavun hanedan\u0131n\u0131 ise o k\u00f6t\u00fc azap ku\u015fat\u0131verdi: Ate\u015f\u2026 Sabah ak\u015fam ona arz edilirler. K\u0131yametin koptu\u011fu g\u00fcn de: \u00abFiravun hanedan\u0131n\u0131 en \u015fiddetli azaba at\u0131n!\u00bb <\/b>(denir).\u201d<\/b>[101]<\/a><\/p>\n Burada Firavun hanedan\u0131ndan kas\u0131t kavminden ona t\u00e2b\u00ee olanlard\u0131r.[102]<\/a> M\u00fcc\u00e2hid, \u201cd\u00fcnya durduk\u00e7a bu azap devam edecektir\u201d diyerek \u00e2yeti kabir azab\u0131yla tefsir etti\u011fini ortaya koymu\u015ftur.[103]<\/a> Ferr\u00e2, \u00e2hirette sabah ve ak\u015fam vakitlerinin olmad\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla \u00e2yette bahsedilen vaktin d\u00fcnyan\u0131n sabah ve ak\u015famlar\u0131 oldu\u011funu s\u00f6ylemi\u015ftir.[104]<\/a> Onlar azap olarak sabah ak\u015fam Cehennem\u2019deki menzillerine arz edilirler ve kendilerine \u201cEy Firavun ehli, i\u015fte buralar sizin menzillerinizdir\u201d denir. Bu, onlar\u0131 k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcr\u00fcc\u00fc bir azarlama ve cezad\u0131r.[105]<\/a><\/p>\n Taber\u00ee, onlar\u0131n sabah ak\u015fam Cehennem\u2019e arz edileceklerini, ancak bunun keyfiyetine dair a\u00e7\u0131k bir ifadenin olmad\u0131\u011f\u0131n\u0131 s\u00f6yler.[106]<\/a> Ras\u00fblullah (s.a.v) bu \u00e2yetin tefsiri mahiyetinde, vefat eden ki\u015fiye sabah ak\u015fam makam\u0131n\u0131n g\u00f6sterildi\u011fini, o kimse Cennet ehlinden ise Cennet ehlinin makamlar\u0131ndan bir makam, Cehennem ehlinden ise Cehennem\u2019in h\u00fccrelerinden bir kararg\u00e2h g\u00f6sterildi\u011fini ve ona: \u201cBuras\u0131 senin yerindir, k\u0131yamet g\u00fcn\u00fc Allah seni buraya g\u00f6nderecektir\u00bb <\/i>denildi\u011fini[107]<\/a> ve bunun yeniden diriltilip as\u0131l kalaca\u011f\u0131 yere var\u0131ncaya kadar devam edece\u011fini haber verir.[108]<\/a><\/p>\n Kirm\u00e2n\u00ee (v. 505\/1111), bu \u00e2yeti, m\u00e2tuf ile m\u00e2tufun aleyhin gayriyyeti sebebiyle kabir azab\u0131na en kuvvetli delil olarak g\u00f6rm\u00fc\u015ft\u00fcr.[109]<\/a> Zemah\u015fer\u00ee, kabir azab\u0131n\u0131 ispat etmek i\u00e7in bu \u00e2yetle istidlal edildi\u011fini s\u00f6yler.[110]<\/a> \u0130bn\u00fc\u2019l-Cevz\u00ee, \u201cBu \u00e2yet kabir azab\u0131na del\u00e2let eder. \u00c7\u00fcnk\u00fc Allah Te\u00e2l\u00e2 \u00e2yetin devam\u0131nda onlar i\u00e7in \u00e2hirette nas\u0131l bir azap oldu\u011funu beyan etmi\u015ftir.\u201d der.[111]<\/a> Beyd\u00e2v\u00ee de bu \u00e2yet-i kerimenin, r\u00fbhun b\u00e2k\u00ee oldu\u011funa ve kabir azab\u0131n\u0131n varl\u0131\u011f\u0131na delil oldu\u011funu s\u00f6ylemi\u015ftir.[112]<\/a> \u00c2l\u00fbs\u00ee, \u201cate\u015fi\u201din, berzah ate\u015fi, ondan mur\u00e2d\u0131n da kabir azab\u0131 oldu\u011funu ifade etmi\u015ftir.[113]<\/a><\/p>\n \u00c2yet-i kerimenin kabir azab\u0131na del\u00e2leti \u00e7ok kuvvetli g\u00f6r\u00fcnmektedir. M\u00fcfessirler de zaten bu hususta ittifak etmi\u015f durumdad\u0131r.<\/i><\/p>\n i. C\u00e2siye, 21-22:<\/b><\/p>\n K\u00f6t\u00fcl\u00fck i\u015fleyenlerle s\u00e2lih amel i\u015fleyenlerin hayatlar\u0131nda ve \u00f6l\u00fcmlerinde e\u015fit olmayaca\u011f\u0131n\u0131 haber veren \u00e2yette de kabir azab\u0131na i\u015faret edildi\u011fini s\u00f6yleyen m\u00fcfessirler olmu\u015ftur. Cen\u00e2b-\u0131 Hak \u015f\u00f6yle buyurur: \u201cYoksa k\u00f6t\u00fcl\u00fck i\u015fleyenler hayatlar\u0131nda ve \u00f6l\u00fcmlerinde kendilerini, inan\u0131p s\u00e2lih ameller i\u015fleyen kimseler ile bir mi tutaca\u011f\u0131m\u0131z\u0131 sand\u0131lar? Ne k\u00f6t\u00fc h\u00fck\u00fcm veriyorlar! Allah, g\u00f6kleri ve yeri hak ile yaratm\u0131\u015ft\u0131r. B\u00f6ylece herkes kazanc\u0131na g\u00f6re kar\u015f\u0131l\u0131k g\u00f6r\u00fcr. Onlara haks\u0131zl\u0131k edilmez.\u201d<\/b>[114]<\/a><\/b><\/p>\n Bu \u00e2yetler, iki grubun \u00f6l\u00fcmde ve berzahta e\u015fit olmayaca\u011f\u0131na del\u00e2let eder.[115]<\/a> Berzah \u00e2leminde g\u00f6r\u00fclecek azap ve nimet, \u00f6l\u00fcm \u00e2n\u0131ndaki m\u00fcjde ve azapla ve ki\u015fiye makam\u0131n\u0131n g\u00f6sterilmesiyle ba\u015flar. Zira meleklerin \u00f6l\u00fcm \u00e2n\u0131nda k\u00e2firleri azarlamalar\u0131 ve onlara vurmalar\u0131[116]<\/a> da bir nevi azapt\u0131r. Ayn\u0131 \u015fekilde s\u00e2lih m\u00fc\u2019minlere r\u0131fk ile muamele etmeleri ve \u00e2hiretteki makamlar\u0131yla m\u00fcjdelemeleri de bir nimettir.[117]<\/a><\/i><\/p>\n Tefsir \u00e2limlerinden bu \u00e2yeti m\u00fc\u2019minler m\u00fc\u2019min olarak ya\u015far ve \u00f6yle \u00f6l\u00fcrler, k\u00e2firler de k\u00e2fir olarak ya\u015far ve \u00f6yle \u00f6l\u00fcrler diye anlayan ve bu iki h\u00e2l ve varacaklar\u0131 mahallin birbirinden ne kadar uzak oldu\u011funu s\u00f6yleyenler de vard\u0131r.[118]<\/a> Ancak m\u00fcfessirler umumiyetle kabirdeki mu\u00e2heze ve ikramdan bahsetmi\u015fler, bunlar\u0131n bir olmayaca\u011f\u0131n\u0131 ifade etmi\u015flerdir. Bu da kabir azab\u0131 ve nimetine del\u00e2let etmektedir. Ancak bu del\u00e2let \u00e7ok kuvvetli de\u011fildir.<\/p>\n k. T\u00fbr, 47:<\/b><\/p>\n \u00c2hiret azab\u0131ndan evvel ba\u015fka bir azab\u0131n daha oldu\u011funu bildiren \u00e2yetlerden biri de \u015fudur: \u201cO z\u00e2limlere, ondan (\u00e2hiret azab\u0131ndan) evvel ba\u015fka bir azap daha vard\u0131r, l\u00e2kin pek \u00e7o\u011fu bilmez.\u201d<\/b>[119]<\/a><\/b><\/p>\n Z\u00e2limlere, \u00e7arp\u0131lacaklar\u0131 g\u00fcnden (Yevm\u00fc\u2019s-sa\u02bbka) \u00f6nce vaad edilen azab\u0131n ne oldu\u011fu hususunda ihtilaf edildi\u011fini s\u00f6yleyen Taber\u00ee, kabir azab\u0131, a\u00e7l\u0131k, d\u00fcnyada mal ve \u00e7ocuklar\u0131n\u0131n gitmesi \u015feklinde ba\u015flar\u0131na gelen musibetleri zikreder. Sonra da kendi g\u00f6r\u00fc\u015f\u00fcn\u00fc beyan eder: Allah Te\u00e2l\u00e2, ink\u00e2r etmek s\u00fbretiyle kendisine zulmeden kimselere k\u0131yamet g\u00fcn\u00fcnden evvel bir azap vaad etmi\u015ftir. Kabir azab\u0131 k\u0131yametten \u00f6ncedir, \u00e7\u00fcnk\u00fc Berzah\u2019tad\u0131r. Kurey\u015f m\u00fc\u015friklerinin u\u011frad\u0131\u011f\u0131 a\u00e7l\u0131k ve musibetler de k\u0131yametten \u00f6ncedir. Allah Te\u00e2l\u00e2 bu azap \u00e7e\u015fitlerinden herhangi birini tahsis etmemi\u015f, umumi ifade kullanm\u0131\u015ft\u0131r. Bu say\u0131lanlar\u0131n hepsi de onlar i\u00e7in azapt\u0131r. O h\u00e2lde Allah\u2019\u0131 ink\u00e2r edenlerin ba\u015f\u0131na k\u0131yametten \u00f6nce bir azap gelecektir, ancak onlar\u0131n \u00e7o\u011fu bu azab\u0131 tadaca\u011f\u0131n\u0131 bilmez.[120]<\/a> Yani Taber\u00ee herhangi bir tercihte bulunmaz ve bu azab\u0131n kabirde olabilece\u011fi gibi d\u00fcnyada olmas\u0131n\u0131n da m\u00fcmk\u00fcn oldu\u011funa i\u015faret eder.<\/p>\n Be\u011fav\u00ee, \u201c\u00e2hiretteki azaptan \u00f6nce d\u00fcnyada bir azap\u201d diye tefsir ettikten sonra \u0130bn Abbas\u2019\u0131n \u201cBedir\u2019de \u00f6ld\u00fcrme\u201d, Dahh\u00e2k\u2019\u0131n \u201ca\u00e7l\u0131k ve yedi sene k\u0131tl\u0131k\u201d, Ber\u00e2 b. \u00c2zib (r.a)\u2019in de \u201ckabir azab\u0131\u201d diye tefsir ettiklerini nakleder.[121]<\/a> Sahabeden \u0130bn Abb\u00e2s (r.a) da, kabir azab\u0131n\u0131n varl\u0131\u011f\u0131na bu \u00e2yeti delil getirmi\u015ftir.[122]<\/a><\/p>\n R\u00e2z\u00ee, bu \u00e2yette bahsedilen azab\u0131n Bedir oldu\u011fu kabul edilirse, zalimlerden kast\u0131n Mekke ehli, kabir azab\u0131 oldu\u011fu s\u00f6ylenirse umumi olarak b\u00fct\u00fcn z\u00e2limler olaca\u011f\u0131n\u0131 ifade eder.[123]<\/a> R\u00e2z\u00ee de Taber\u00ee gibi tercihte bulunmaz, ikisinin de olabilece\u011fine i\u015faret eder. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere m\u00fcfessirler burada kesin bir kanaat izhar etmemi\u015fler, ikisinin de olabilece\u011fine i\u015faret etmi\u015flerdir. Dolay\u0131s\u0131yla \u00e2yetin kabir azab\u0131na del\u00e2leti \u00e7ok kuvvetli de\u011fildir.<\/p>\n \u00a0<\/i><\/p>\n l. M\u00fcc\u00e2dele, 15:<\/b><\/p>\n Allah\u2019\u0131n gazab\u0131n\u0131 hak eden bir toplulu\u011fu dost edinen m\u00fc\u2019minlere y\u00f6nelik bir tehdidi ifade eden \u201cAllah onlara \u00e7etin bir azap haz\u0131rlam\u0131\u015ft\u0131r.\u201d<\/b>[124]<\/a> \u00e2yet-i kerimesinin kabir azab\u0131na i\u015faret etti\u011fini s\u00f6yleyen m\u00fcfessirler olmu\u015ftur. Fahreddin R\u00e2z\u00ee, baz\u0131 muhakk\u0131k \u00e2limlere g\u00f6re bu \u00e2yetten mur\u00e2d\u0131n kabir azab\u0131 oldu\u011funu s\u00f6yler. \u00c7\u00fcnk\u00fc bir \u00e2yet sonra ikinci bir tehdit gelmekte ve onlar i\u00e7in al\u00e7alt\u0131c\u0131 bir azap (\u0639\u0630\u0627\u0628 \u0645\u0647\u064a\u0646) oldu\u011fu bildirilmektedir. \u0130ki \u00e2yetin de ayn\u0131 azab\u0131 ifade etmesi tekrar olaca\u011f\u0131ndan Kur\u2019\u00e2n\u2019\u0131n fesahat ve bel\u00e2\u011fat\u0131na uygun g\u00f6r\u00fclmemi\u015ftir.[125]<\/a> Beyd\u00e2v\u00ee, Ebu\u2019s-Su\u00fbd ve \u00c2l\u00fbs\u00ee de ikinci bir g\u00f6r\u00fc\u015f olarak kabir azab\u0131n\u0131 zikrederler.[126]<\/a><\/p>\n \u0130bn At\u0131yye ve <\/i>Eb\u00fb Hayy\u00e2n \u00e2hiret azab\u0131 oldu\u011funu s\u00f6ylemi\u015flerdir.[127]<\/a> Zemah\u015fer\u00ee, Nesef\u00ee (v. 710\/1310) ve Ebu\u2019s-Su\u00fbd, kelimenin nekre olmas\u0131ndan hareketle giderek artan \u015fiddetli bir \u00e7e\u015fit azap oldu\u011funu s\u00f6ylemi\u015f, umumi bir mana vermi\u015flerdir.[128]<\/a><\/p>\n Bu \u00e2yet-i kerimelerde de a\u00e7\u0131k bir ifade olmad\u0131\u011f\u0131 i\u00e7in m\u00fcfessirler ihtilaf etmi\u015flerdir. Kimisi burada tekrar\u0131n uygun olmad\u0131\u011f\u0131n\u0131, bu sebeple iki farkl\u0131 azaptan bahsedilmi\u015f olmas\u0131 gerekti\u011fini s\u00f6ylerken kimisi de uyar\u0131 ve tehdidi \u015fiddetlendirmek i\u00e7in azab\u0131n iki defa tekrar edildi\u011fini, makam\u0131n tekrir makam\u0131 oldu\u011funu, bununla birlikte azab\u0131n iki farkl\u0131 vasf\u0131 s\u00f6ylenerek ifadeye bir g\u00fczellik kat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler.[129]<\/a> Bu sebeple \u00e2yetlerin kabir azab\u0131na del\u00e2leti kuvvetli de\u011fildir.<\/i><\/p>\n \u00a0<\/i><\/p>\n m. N\u00fbh, 25:<\/b><\/p>\n Pek \u00e7ok m\u00fcfessir, N\u00fbh (a.s)\u2019\u0131n kavminin T\u00fbf\u00e2n ile bo\u011fulduktan sonra hemen ate\u015fe at\u0131ld\u0131klar\u0131n\u0131 ifade eden \u00e2yetin kabir azab\u0131na i\u015faret etti\u011fini s\u00f6ylemi\u015ftir: \u201cBunlar, bir\u00e7ok g\u00fcnahlar\u0131 sebebiyle suda bo\u011fuldular ve <\/b>(b\u00fcy\u00fck) bir ate\u015fe sokuldular. O zaman Allah\u2019a kar\u015f\u0131 yard\u0131mc\u0131lar da bulamad\u0131lar.\u201d<\/b>[130]<\/a><\/p>\n Taber\u00ee, bu ate\u015fin Cehennem oldu\u011funu s\u00f6yler.[131]<\/a> Be\u011fav\u00ee, Dahh\u00e2k\u2019\u0131n \u201cO azap d\u00fcnyada ayn\u0131 anda ger\u00e7ekle\u015fiyordu, bir taraftan bo\u011fuluyorlar, bir taraftan da yan\u0131yorlard\u0131\u201d dedi\u011fini, Muk\u00e2til\u2019in de \u00e2hirette ate\u015fe at\u0131ld\u0131klar\u0131n\u0131 s\u00f6yledi\u011fini nakleder.[132]<\/a><\/p>\n Zemah\u015fer\u00ee, ate\u015fe girmelerinin \u00e2hirette olaca\u011f\u0131n\u0131 s\u00f6yler. Bu azap \u00e7ok yak\u0131n oldu\u011fu ve mutlaka ger\u00e7ekle\u015fece\u011fi i\u00e7in sanki bo\u011fulman\u0131n pe\u015finden hemen oraya girmi\u015fler gibi bir ifade kullan\u0131lm\u0131\u015ft\u0131r. Zemah\u015fer\u00ee ikinci g\u00f6r\u00fc\u015f olarak burada kabir azab\u0131n\u0131n kastedilmi\u015f olabilece\u011fini s\u00f6yler. Kabir azab\u0131 i\u00e7in insan\u0131n mutlaka topra\u011fa g\u00f6m\u00fclmesi gerekmedi\u011fine i\u015faret ederek \u201cKi\u015fi suda bo\u011fulsa veya ate\u015fte yansa ya da onu y\u0131rt\u0131c\u0131 hayvanlar ve ku\u015flar yese bile, yine de kabre g\u00f6m\u00fclenlere dokunan azap onun ba\u015f\u0131na da gelir\u201d der.[133]<\/a> <\/i>Berzah hayat\u0131n\u0131n imk\u00e2n ve \u015fartlar\u0131n\u0131n d\u00fcnya hayat\u0131ndan farkl\u0131 olmas\u0131, bunu m\u00fcmk\u00fcn k\u0131lmaktad\u0131r. Kabir azab\u0131 i\u00e7in mutlaka topra\u011fa g\u00f6m\u00fclmek gerekmedi\u011fine delil olarak bir hadis-i \u015ferif de zikredilir. Ras\u00fblullah (s.a.v) \u00f6nceki \u00fcmmetlerden g\u00fcnah i\u015flemekte a\u015f\u0131r\u0131 giden bir adam\u0131n, o\u011fullar\u0131na: \u201cBen \u00f6l\u00fcnce, cesedimi yak\u0131n, k\u00fcl\u00fcm\u00fc iyice ezin ve r\u00fczg\u00e2r\u0131n \u00f6n\u00fcnde savurun. Allah\u2019a yemin olsun ki, e\u011fer Rabbim beni bir yakalarsa hi\u00e7 kimseye tatt\u0131rmad\u0131\u011f\u0131 azab\u0131 tatt\u0131r\u0131r!\u201d diye vasiyet etti\u011fini, onlar\u0131n da bu vasiyeti yerine getirdiklerini haber vermi\u015ftir. Bunun \u00fczerine Allah Te\u00e2l\u00e2 yery\u00fcz\u00fcne emrederek: \u201cSende ondan ne varsa bir araya getir!\u201d buyurmu\u015f, yery\u00fcz\u00fc de adam\u0131n zerrelerini toplam\u0131\u015f, adam bir anda kendisini ayakta bulmu\u015ftur. Cen\u00e2b-\u0131 Hak: \u201cNi\u00e7in b\u00f6yle bir vasiyette bulundun?\u201d diye sorunca da: \u201cSenden korktu\u011fum i\u00e7in ey Rabbim!\u201d cevab\u0131n\u0131 vermi\u015ftir. Allah Te\u00e2l\u00e2 da bu korkusu sebebiyle onu affetmi\u015ftir.[134]<\/sup><\/sup><\/a> Bu sahih rivayet de kabir suali, azab\u0131 ve nimeti i\u00e7in topra\u011fa g\u00f6m\u00fclme \u015fart\u0131n\u0131n olmad\u0131\u011f\u0131na bir delildir.[135]<\/a><\/p>\n \u0130bn At\u0131yye ve Eb\u00fb Hayy\u00e2n, N\u00fbh (a.s)\u2019\u0131n kavminin ate\u015fe sokulmas\u0131ndan kast\u0131n, Cehennem veya sabah ak\u015fam ate\u015fe arz edilmeleri oldu\u011funu ifade ederler. Onlara g\u00f6re ikinci g\u00f6r\u00fc\u015f\u00fcn kabul edilmesi h\u00e2linde \u201carz\u201d\u0131n, \u201cidh\u00e2l\u201d ile ifade edildi\u011fini s\u00f6ylemek gerekecektir.[136]<\/a><\/p>\n \u0130bn\u00fc\u2019l-Cevz\u00ee, \u0130bn\u00fc\u2019s-S\u00e2ib (el-Kelb\u00ee)\u2019den (v. 146\/763), \u201c\u00e2hirette ate\u015fe girecekleri\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc nakleder. Bu durumda m\u00e2z\u00ee l\u00e2f\u0131z istikb\u00e2l manas\u0131nda kullan\u0131lm\u0131\u015ft\u0131r, bu da va\u02bbdin hak oldu\u011funu ifade etmek i\u00e7indir. \u0130bn\u00fc\u2019l-Cevz\u00ee, bunun \u00e7o\u011funlu\u011fun g\u00f6r\u00fc\u015f\u00fc oldu\u011funu s\u00f6yler.[137]<\/a> R\u00e2z\u00ee ise bu g\u00f6r\u00fc\u015f\u00fcn herhangi bir delil olmadan \u00e2yetin z\u00e2hirini terk etmek manas\u0131na geldi\u011fini s\u00f6yleyerek \u00e2yetin kabir azab\u0131n\u0131 ispat etti\u011fini kaydeder.[138]<\/a><\/i><\/p>\n Beyd\u00e2v\u00ee, Ebu\u2019s-Su\u00fbd ve \u00c2l\u00fbs\u00ee \u00f6nce kabir azab\u0131n\u0131, sonra \u00e2hiret azab\u0131n\u0131 zikrederler.[139]<\/a> Nesef\u00ee, \u201c\u0641\u064e\u0627\u064f\u062f\u0652\u062e\u0650\u0644\u064f\u0648\u0627\u201ddaki \u201cf\u00e2\u201dn\u0131n, bo\u011fulman\u0131n akabinde hemen yak\u0131lmak s\u00fbretiyle azaba u\u011frad\u0131klar\u0131n\u0131 bildirmek i\u00e7in geldi\u011fini ve bu y\u00f6n\u00fcyle de kabir azab\u0131n\u0131 ispata bir delil oldu\u011funu ifade eder.[140]<\/a> \u0130bn Kes\u00eer (v. 774\/1373), \u201cDenizlerin ak\u0131nt\u0131lar\u0131ndan ate\u015fin hararetine nakledildiler.\u201d der.[141]<\/a><\/p>\n Bu \u00e2yet-i kerimenin kabir azab\u0131na del\u00e2leti kuvvetli olmakla birlikte \u00e2hiret azab\u0131n\u0131n kastedilmi\u015f olmas\u0131 da muhtemeldir. Nitekim m\u00fcfessirlerin de a\u011f\u0131rl\u0131kl\u0131 olarak kabir azab\u0131 ile tefsir etmekle birlikte, a\u00e7\u0131k bir delil olmad\u0131\u011f\u0131 i\u00e7in \u00e2hiret azab\u0131n\u0131 da zikrettikleri g\u00f6r\u00fclmektedir. H\u00e2s\u0131l\u0131 \u00e2yetin kabir azab\u0131na del\u00e2leti kuvvetli ama kesin de\u011fildir.<\/p>\n n. Tek\u00e2s\u00fcr, 1-5:<\/b><\/p>\n Bir k\u0131s\u0131m tefsir \u00e2limleri, Tek\u00e2s\u00fcr S\u00fbresi<\/b>\u2019nin kabir azab\u0131n\u0131 a\u00e7\u0131k\u00e7a haber verdi\u011fini bey\u00e2n ederler. Taber\u00ee, \u201cKabirleri ziyaret edinceye kadar\u201d<\/b> k\u0131sm\u0131n\u0131 oraya defnedilinceye kadar diye tefsir eder ve bu \u00e2yeti, kabir azab\u0131n\u0131 kabul edenlerin g\u00f6r\u00fc\u015f\u00fcn\u00fcn s\u0131hhatine delil olarak g\u00f6r\u00fcr. Zira Allah Te\u00e2l\u00e2, \u00e7okluk yar\u0131\u015f\u0131yla oyalanan kimseleri tehdit ederek, kabre girdiklerinde kendilerini neyin bekledi\u011fini \u00f6\u011freneceklerini s\u00f6ylemektedir.[142]<\/a> Daha sonra Taber\u00ee, bu g\u00f6r\u00fc\u015f\u00fc destekleyen \u015fu rivayeti zikreder: Hz. Ali<\/b> (r.a), \u201cBu \u00e2yet ininceye kadar biz kabir azab\u0131ndan \u015f\u00fcphe ederdik.\u201d demi\u015ftir.[143]<\/a><\/p>\n Nehh\u00e2s, \u201ckabirlere vard\u0131\u011f\u0131n\u0131z zaman bileceksiniz\u201d diye tefsir ettikten sonra Hz. Ali\u2019nin s\u00f6z\u00fcn\u00fc nakleder.[144]<\/a><\/i><\/p>\n Tah\u00e2v\u00ee<\/b> bu hadisin kabir azab\u0131n\u0131 ispat etti\u011fini s\u00f6yler. Ras\u00fblullah (s.a.v)\u2019in kabir azab\u0131ndan Allah\u2019a s\u0131\u011f\u0131nd\u0131\u011f\u0131n\u0131 ifade eden rivayetlerin ise m\u00fctev\u00e2tir derecesine y\u00fckseldi\u011fini s\u00f6yler.[145]<\/a> Bu s\u00f6z\u00fcyle m\u00e2nev\u00ee m\u00fctev\u00e2tiri kastetmi\u015f olmal\u0131d\u0131r.<\/p>\n \u0130bn Eb\u00ee H\u00e2tim <\/i>de Hz. Ali\u2019den gelen bu rivayete yer verir ve herhangi bir de\u011ferlendirmede bulunmaz.[146]<\/a> O, en sahih senetlerle en y\u00fcksek dereceli rivayetleri zikretmeyi prensip edindi\u011fine g\u00f6re bu g\u00f6r\u00fc\u015f\u00fc benimsedi\u011fini rahatl\u0131kla s\u00f6yleyebiliriz.<\/i><\/p>\n \u0130bn At\u0131yye\u2019nin nakline g\u00f6re Hz. Ali (r.a), Tek\u00e2s\u00fcr S\u00fbresi\u2019ndeki birinci \u201cbileceksiniz\u201d<\/b>i, kabirlerde, ikincisini de \u201cyeniden dirildi\u011finizde\u201d diye tefsir etmi\u015ftir. Dahh\u00e2k ise birinci zecr ve va\u00eedin k\u00e2firler, ikincinin de m\u00fc\u2019minler i\u00e7in oldu\u011funu s\u00f6ylemi\u015ftir.[147]<\/a><\/p>\n \u0130bn\u00fc\u2019l-Cevz\u00ee ve Izz b. Abdissel\u00e2m, \u201ckabirleri ziyaret\u201dte iki mana oldu\u011funu s\u00f6ylerler: 1) Birincisi, bu h\u00e2l \u00fczere \u00f6l\u00fcm sizi yakalay\u0131p kabirlerde ziyaret\u00e7i gibi oluncaya kadar. Bir m\u00fcddet sonra oradan Cennet veya Cehennem\u2019deki ger\u00e7ek menzillerinize d\u00f6nersiniz. 2) Kabirlere gidip oradaki \u00f6l\u00fclerinizi say\u0131ncaya kadar.[148]<\/a> Birinci g\u00f6r\u00fc\u015f\u00fcn kayna\u011f\u0131, \u00d6mer b. Abdilaz\u00eez\u2019in bir s\u00f6z\u00fc olmal\u0131d\u0131r.[149]<\/a><\/p>\n R\u00e2z\u00ee, \u201cbileceksiniz\u201d kelimesinin tekrarlanmas\u0131nda be\u015f vecih oldu\u011funu ifade etmi\u015ftir: 1) Tekit, 2) Birincisi \u00f6l\u00fcm esnas\u0131nda, ikincisi kabir suali esnas\u0131nda, \u00fc\u00e7\u00fcnc\u00fcs\u00fc n\u00fc\u015f\u00fbrda m\u00fc\u2019minlerle k\u00e2firlere birbirlerinden ayr\u0131lmalar\u0131 emredilince, 3) <\/i>\u0130lki k\u00e2firlere, ikincisi m\u00fc\u2019minlere hitapt\u0131r, 4) Kademe kademe ilminiz artacak: Berzah \u00e2lemini ilk g\u00f6rd\u00fc\u011f\u00fcn\u00fczde, ba\u02bbste, hesap esnas\u0131nda, Cennet veya Cehennem\u2019e girdi\u011finizde sizi neyin bekledi\u011fini bileceksiniz, 5) Birincisi kabir azab\u0131, ikincisi k\u0131yametteki azap.[150]<\/a><\/p>\n Beyd\u00e2v\u00ee, Ebu\u2019s-Su\u00fbd ve \u00c2l\u00fbs\u00ee, tekrar\u0131, 1) tekit i\u00e7indir, 2) birincisi \u00f6l\u00fcm esnas\u0131nda veya kabirde, ikincisi de n\u00fc\u015f\u00fbr\u2019da olacak, \u015feklinde a\u00e7\u0131klam\u0131\u015flard\u0131r.[151]<\/a><\/i><\/p>\n \u00c2l\u00fbs\u00ee, ayn\u0131 zamanda kabir azab\u0131ndan Med\u00eene d\u00f6neminde bahsedildi\u011fi bilgisini verir.