„Arap\u00e7a\u2019da \u201cg\u00fc\u00e7 ve gayret sarfetmek, bir i\u015fi ba\u015farmak i\u00e7in elinden gelen b\u00fct\u00fcn imk\u00e2nlar\u0131 kullanmak\u201d m\u00e2nas\u0131ndaki cehd k\u00f6k\u00fcnden t\u00fcreyen cihad, \u0130sl\u00e2m\u00ee literat\u00fcrde \u201cdin\u00ee emirleri \u00f6\u011frenip ona g\u00f6re ya\u015famak ve ba\u015fkalar\u0131na \u00f6\u011fretmek, iyili\u011fi emredip k\u00f6t\u00fcl\u00fckten sak\u0131nd\u0131rmaya \u00e7al\u0131\u015fmak, \u0130sl\u00e2m\u2019\u0131 tebli\u011f, nefse ve d\u0131\u015f d\u00fc\u015fmanlara kar\u015f\u0131 m\u00fccadele vermek\u201d \u015feklindeki genel ve kapsaml\u0131 anlam\u0131 yan\u0131nda f\u0131k\u0131h terimi olarak daha \u00e7ok m\u00fcsl\u00fcman olmayanlarla sava\u015f, tasavvufta ise nefs-i emm\u00e2reyi yenme \u00e7abas\u0131 i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r (bk. M\u00dcC\u00c2HEDE).<\/p>\n
Cihad Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de isim olarak d\u00f6rt, bundan t\u00fcreyen fiil \u015feklinde yirmi d\u00f6rt yerde ge\u00e7mektedir; \u201ccihad eden\u201d anlam\u0131ndaki m\u00fccahid ise iki \u00e2yette zikredilmi\u015ftir (bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cchd\u201d md.). Bu \u00e2yetlerin bir k\u0131sm\u0131nda (mesel\u00e2 bk. et-Tevbe 9\/41, 44, 81, 86) cihad kelimesinden do\u011frudan sava\u015f\u0131n kastedildi\u011fi anla\u015f\u0131lmakta, bir k\u0131sm\u0131nda da cihad \u201cAllah\u2019\u0131n r\u0131z\u00e2s\u0131na uygun bir \u015fekilde ya\u015fama \u00e7abas\u0131\u201d \u015feklinde \u00f6zetlenebilecek olan genel anlam\u0131yla ge\u00e7mektedir. Cihadla ilgili bir\u00e7ok hadis mevcut olup (bk. Wensinck, el-Mu\u02bfcem, \u201cchd\u201d md.) bunlar baz\u0131 m\u00fcstakil eserlere konu oldu\u011fu gibi hadis mecmualar\u0131nda da \u201ckit\u00e2b\u00fc\u2019l-cih\u00e2d\u201d veya \u201cfez\u00e2il\u00fc\u2019l-cih\u00e2d\u201d ba\u015fl\u0131klar\u0131 alt\u0131nda toplanm\u0131\u015ft\u0131r. Genel anlamda cihaddan ve faziletinden bahseden hadisler yan\u0131nda kime kar\u015f\u0131 ve nas\u0131l cihad yap\u0131laca\u011f\u0131na dair \u00e7e\u015fitli hadisler de vard\u0131r. \u201cM\u00fccahid nefsiyle cihad edendir\u201d (Tirmiz\u00ee, \u201cFe\u017c\u00e2\u02beil\u00fc\u2019l-cih\u00e2d\u201d, 2); \u201cM\u00fcmin k\u0131l\u0131c\u0131 ve diliyle cihad eder\u201d (M\u00fcsned, III, 456); \u201cM\u00fc\u015friklere kar\u015f\u0131 mallar\u0131n\u0131z, nefisleriniz ve dillerinizle cihad edin\u201d (M\u00fcsned, III, 124; Eb\u00fb D\u00e2v\u00fbd, \u201cCih\u00e2d\u201d, 17); \u201cCihad\u0131n en faziletlisi zalim sultan\u0131n yan\u0131nda hakk\u0131 s\u00f6ylemektir\u201d (Eb\u00fb D\u00e2v\u00fbd, \u201cMel\u00e2\u1e25im\u201d, 17; Tirmiz\u00ee, \u201cFiten\u201d, 13) me\u00e2lindeki hadislerle Hz. Peygamber\u2019in, \u00fcmmetin i\u00e7inde yapmayacaklar\u0131 \u015feyleri s\u00f6yleyen ve emrolunduklar\u0131 \u015feyleri yapmayan nesiller ortaya \u00e7\u0131kaca\u011f\u0131n\u0131 haber vererek, \u201cKim onlarla eliyle cihad ederse o m\u00fcmindir, kim onlarla diliyle cihad ederse o m\u00fcmindir, kim onlarla kalbiyle cihad ederse o m\u00fcmindir\u201d (M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 80) demesi, sava\u015fa \u00e7\u0131kmakta olan \u0130sl\u00e2m ordusuna kat\u0131lmak i\u00e7in gelen birine annesinin ve babas\u0131n\u0131n hayatta olup olmad\u0131\u011f\u0131n\u0131 sorarak hayatta olduklar\u0131n\u0131 \u00f6\u011frenmesi \u00fczerine, \u201cO halde onlara hizmet yolunda -nefsinle- cihad et\u201d (Buh\u00e2r\u00ee, \u201cCih\u00e2d\u201d, 138; M\u00fcslim, \u201cBirr\u201d, 5) buyurmas\u0131 ve Hz. \u00c2i\u015fe\u2019nin, \u201cEy Allah\u2019\u0131n resul\u00fc! G\u00f6r\u00fcyoruz ki cihad amellerin en faziletlisidir; \u00f6yleyse biz de cihad etmeli de\u011fil miyiz?\u201d diye sormas\u0131 \u00fczerine, \u201cSizin i\u00e7in cihad\u0131n en faziletlisi makbul hacd\u0131r\u201d (Buh\u00e2r\u00ee, \u201cCih\u00e2d\u201d, 1) \u015feklinde cevap vermesi, cihad\u0131n gerek kapsam\u0131n\u0131 gerekse y\u00f6ntemlerini g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nemlidir. Buna g\u00f6re cihad, hayat\u0131n gayesi olarak Allah\u2019a kulluk etmek, Allah ve resul\u00fcn\u00fcn koydu\u011fu \u00f6l\u00e7\u00fclerin fert ve toplum hayat\u0131na uygulanmas\u0131na \u00e7al\u0131\u015fmaktan \u0130sl\u00e2m\u2019\u0131 di\u011fer insanlara tebli\u011fe, \u0130sl\u00e2m \u00fclkesini ve m\u00fcsl\u00fcmanlar\u0131 her t\u00fcrl\u00fc tehlike ve sald\u0131r\u0131lara kar\u015f\u0131 savunma ve bu konuda gerekti\u011finde sava\u015fmaya kadar kapsaml\u0131 bir anlam ta\u015f\u0131makta; kalp, dil, el ve sil\u00e2h gibi be\u015fer\u00ee aksiyonun ortaya konuldu\u011fu her vas\u0131ta ile yap\u0131labilmektedir.<\/p>\n
Hukuk\u00e7ular, ilgili \u00e2yet ve hadislerden hareketle cihad\u0131 bu en geni\u015f anlam\u0131yla ele al\u0131p yorumlamalar\u0131 ve nefse, \u015feytana, f\u00e2s\u0131klara ve inanmayanlara kar\u015f\u0131 olmak \u00fczere k\u0131s\u0131mlara ay\u0131rmalar\u0131 yan\u0131nda (mesel\u00e2 bk. \u0130bn R\u00fc\u015fd, I, 259; \u0130bn Kayyim, Z\u00e2d\u00fc\u2019l-me\u02bf\u00e2d, II, 39-40; \u015eevk\u00e2n\u00ee, VII, 236), genel olarak \u201cgayri m\u00fcslimlerle sava\u015f\u201d \u015feklindeki \u00f6zel m\u00e2nas\u0131n\u0131 \u00f6n plana \u00e7\u0131kararak \u201cAllah yolunda can, mal, dil ve di\u011fer vas\u0131talarla sava\u015fta elden gelen g\u00fc\u00e7 ve gayreti sarfetmek\u201d \u015feklinde tarif etmi\u015fler (K\u00e2s\u00e2n\u00ee, VII, 97; \u0130bn \u00c2bid\u00een, IV, 121), bu anlamdaki cihadla ilgili h\u00fck\u00fcmler \u00fczerinde geni\u015f olarak durmu\u015flard\u0131r.<\/p>\n
Normal \u015fartlarda cihad\u0131n farz-\u0131 kif\u00e2ye, umumi seferberli\u011fi (nef\u00eer-i \u00e2m) gerektiren bir tehlike ve sald\u0131r\u0131 halinde ise farz-\u0131 ay\u0131n oldu\u011fu konusunda m\u00fcsl\u00fcman hukuk\u00e7ular g\u00f6r\u00fc\u015f birli\u011fi i\u00e7indedirler. Ancak \u015e\u00eea\u2019dan Ca\u2018feriyye mezhebine g\u00f6re \u0130sl\u00e2m\u2019\u0131 tebli\u011f i\u00e7in d\u00fc\u015fman \u00fclkesine y\u00f6nelik olarak yap\u0131lan cihad, ancak m\u00e2sum imam\u0131n veya onun \u00f6zellikle bu konuda yetkili k\u0131ld\u0131\u011f\u0131 n\u00e2ibinin iznine ba\u011fl\u0131d\u0131r. Gaybet zaman\u0131nda bu anlamda cihad s\u00f6z konusu de\u011fildir. D\u00fc\u015fman\u0131n \u0130sl\u00e2m \u00fclkesine sald\u0131rmas\u0131 halinde ise herhangi bir izne ba\u011fl\u0131 olmaks\u0131z\u0131n kar\u015f\u0131 konulur. Di\u011fer taraftan Hz. Peygamber\u2019in bir sava\u015f d\u00f6n\u00fc\u015f\u00fcnde s\u00f6yledi\u011fi belirtilen ve daha \u00e7ok tasavvuf ehlince \u00f6nem atfedilen, \u201cK\u00fc\u00e7\u00fck cihaddan (sava\u015f) b\u00fcy\u00fck cihada (nefisle m\u00fcc\u00e2hede) d\u00f6nd\u00fck\u201d s\u00f6z\u00fcn\u00fcn zay\u0131f (Ali el-K\u0101r\u00ee, s. 206-207), hatta uydurma oldu\u011fu (\u0130bn Teymiyye, Mecm\u00fb\u02bfu fet\u00e2v\u00e2, XI, 198) ileri s\u00fcr\u00fclmekle birlikte \u0130bn Kayyim el-Cevziyye, \u201cM\u00fccahid nefsiyle cihad edendir\u201d (Tirmiz\u00ee, \u201cFe\u017c\u00e2\u02beil\u00fc\u2019l-cih\u00e2d\u201d, 2) me\u00e2lindeki hadise dayanarak kulun nefsiyle olan cihad\u0131n\u0131n d\u0131\u015f d\u00fc\u015fmanlara kar\u015f\u0131 ger\u00e7ekle\u015ftirilen cihada nisbetle as\u0131l oldu\u011funu, Allah\u2019\u0131n emirlerine uyma konusunda nefsiyle cihad edemeyen kimsenin d\u00fc\u015fmanla cihad edemeyece\u011fini belirtir (Z\u00e2d\u00fc\u2019l-me\u02bf\u00e2d, II, 38). Bu kapsam geni\u015fli\u011fine ra\u011fmen \u0130sl\u00e2m hukuk\u00e7ular\u0131n\u0131n daha \u00e7ok \u201cm\u00fcsl\u00fcman olmayanlarla sava\u015f\u201d anlam\u0131ndaki cihada a\u011f\u0131rl\u0131k vermeleri, bu t\u00fcr cihad\u0131n hukuk\u00ee bir mahiyet arzetmesi ve birtak\u0131m hukuk\u00ee sonu\u00e7lar do\u011furmas\u0131 sebebiyledir. Nitekim f\u0131k\u0131h kitaplar\u0131nda, ba\u015fta sava\u015f ve bar\u0131\u015f m\u00fcnasebetleri olmak \u00fczere devletler hukukuyla ilgili konular\u0131n ele al\u0131nd\u0131\u011f\u0131 b\u00f6l\u00fcmler \u201ckit\u00e2b\u00fc\u2019l-cih\u00e2d\u201d (veya kit\u00e2b\u00fc\u2019s-siyer) \u015feklinde adland\u0131r\u0131lm\u0131\u015ft\u0131r. Bunun yan\u0131nda nefisle m\u00fcc\u00e2hede \u015feklindeki cihadla daha \u00e7ok tasavvuf ehli ilgilenmi\u015ftir. Bu sebeple cihad\u0131n sava\u015ftan ibaret oldu\u011funu d\u00fc\u015f\u00fcnmek ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 gibi cihada yaln\u0131z sava\u015f anlam\u0131n\u0131n verilmesi, Kur\u2019an ve S\u00fcnnet\u2019te ifade edilen anlam ve kapsam\u0131 bak\u0131m\u0131ndan eksik ve yanl\u0131\u015f say\u0131l\u0131r. Yukar\u0131da i\u015faret edilen hadisler yan\u0131nda, k\u00e2firlere boyun e\u011fmeyip kendilerine kar\u015f\u0131 Kur\u2019an\u2019la g\u00fc\u00e7l\u00fc bir cihad\u0131n yap\u0131lmas\u0131n\u0131 emreden \u00e2yet ile (el-Furk\u0101n 25\/52) Allah\u2019\u0131n r\u0131z\u00e2s\u0131n\u0131 elde etmek i\u00e7in cihad edenlere O\u2019na ula\u015ft\u0131racak yollar\u0131n g\u00f6sterilece\u011fini vaad eden \u00e2yette (el-Ankeb\u00fbt 29\/69) cihad kelimesinin sava\u015f anlam\u0131na gelmedi\u011fi a\u00e7\u0131kt\u0131r. Ayr\u0131ca m\u00fcnaf\u0131klarla sava\u015f\u0131 gerektiren herhangi bir h\u00fckm\u00fcn bulunmamas\u0131n\u0131 ve fiilen de onlara kar\u015f\u0131 hi\u00e7bir zaman sava\u015fa ba\u015fvurulmamas\u0131n\u0131 g\u00f6z \u00f6n\u00fcne alan m\u00fcfessirler, \u201cEy Peygamber! K\u00e2firlerle ve m\u00fcnaf\u0131klarla cihad et\u201d (et-Tevbe 9\/73) me\u00e2lindeki \u00e2yette ge\u00e7en cihad\u0131n hem k\u00e2firlere kar\u015f\u0131 gerekti\u011finde sava\u015f yapmay\u0131, hem de m\u00fcnaf\u0131klara kar\u015f\u0131 kendilerini \u0130sl\u00e2m\u2019a kazanmak i\u00e7in delil serdetme, sertlik g\u00f6sterme, onlar\u0131 azarlama gibi sil\u00e2hl\u0131 sava\u015f d\u0131\u015f\u0131nda baz\u0131 yollara ba\u015fvurmay\u0131 ifade etti\u011fini bildirmi\u015flerdir (bk. Fahreddin er-R\u00e2z\u00ee, XVI, 135). Esasen Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de, \u201ciki grup aras\u0131nda meydana gelen sil\u00e2hl\u0131 \u00e7at\u0131\u015fma\u201d anlam\u0131ndaki sava\u015f kar\u015f\u0131l\u0131\u011f\u0131nda harb (el-M\u00e2ide 5\/64; el-Enf\u00e2l 8\/57; Muhammed 47\/4) ve k\u0131t\u00e2l kelimeleriyle bunlar\u0131n t\u00fcrevleri kullan\u0131lm\u0131\u015ft\u0131r (mesel\u00e2 bk. el-Bakara 2\/190-191, 193; en-Nis\u00e2 4\/74-76; et-Tevbe 9\/12-13).<\/p>\n
M\u00fcsl\u00fcman hukuk\u00e7ular, genel olarak cihad\u0131n anlam\u0131 ve h\u00fckm\u00fc yan\u0131nda k\u00e2firlere kar\u015f\u0131 cihad\u0131n hukuken me\u015fr\u00fb olmas\u0131n\u0131n sebepleri \u00fczerinde de etrafl\u0131ca durmu\u015flard\u0131r. Konunun ele al\u0131nd\u0131\u011f\u0131 Bat\u0131 kaynaklar\u0131n\u0131n hemen hepsinde (mesel\u00e2 bk. Khadduri, War and Peace, s. 52-53, 144, 251; Tyan, II, 302; Fattal, s. 71; Kruse, s. 57, 65, 79; Lammens, s. 8; Massignon, s. 80-81; Lewis, s. 175; Lambton, s. 201) cihad\u0131n, b\u00fct\u00fcn d\u00fcnya m\u00fcsl\u00fcman oluncaya veya \u0130sl\u00e2m h\u00e2kimiyetine boyun e\u011finceye kadar m\u00fcsl\u00fcman olmayanlarla sava\u015fmay\u0131 ifade etti\u011fi ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Fakihlerin baz\u0131 ifadelerinden (a\u015f.bk.) hareketle bu iddiay\u0131 ileri s\u00fcren Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131lardan hi\u00e7birinin \u0130sl\u00e2m\u2019da sava\u015f\u0131n me\u015frulu\u011fu ile ilgili olarak \u0130sl\u00e2m hukuk literat\u00fcr\u00fcnde ortaya konan g\u00f6r\u00fc\u015flere yer vermemesi ve bunlara ait tart\u0131\u015fmalar\u0131 g\u00f6rmezlikten gelmeleri dikkat \u00e7ekicidir. \u0130sl\u00e2m hukuk\u00e7ular\u0131, Kur\u2019an ve S\u00fcnnet\u2019te belirtilen esaslara g\u00f6re gerek sava\u015f \u00f6ncesi ve sava\u015f esnas\u0131nda, gerekse sonras\u0131nda uyulmas\u0131 gereken kurallar\u0131 kendi zamanlar\u0131ndaki \u015fartlar \u00e7er\u00e7evesinde en ince ayr\u0131nt\u0131lar\u0131na kadar inceleyip tesbit ettikleri gibi (bk. SAVA\u015e) harbin me\u015frulu\u011fu meselesini de tart\u0131\u015fm\u0131\u015flard\u0131r. Hanef\u00eeler ile birlikte Hanbel\u00ee ve M\u00e2lik\u00ee mezheplerine mensup hukuk\u00e7ular\u0131n olu\u015fturdu\u011fu \u00e7o\u011funlu\u011fa g\u00f6re \u0130sl\u00e2m\u2019da sava\u015f\u0131n sebebi, inanmayanlar\u0131n m\u00fcsl\u00fcmanlara sava\u015f a\u00e7malar\u0131 ve tecav\u00fczk\u00e2r olmalar\u0131d\u0131r. \u015e\u00e2fi\u00eeler ise onlar\u0131n k\u00e2fir olmalar\u0131n\u0131 ba\u015fl\u0131 ba\u015f\u0131na bir sava\u015f sebebi saym\u0131\u015flar, Z\u00e2hir\u00eeler\u2019le baz\u0131 Hanbel\u00ee ve M\u00e2lik\u00ee hukuk\u00e7ular\u0131 da bu g\u00f6r\u00fc\u015f\u00fc benimsemi\u015flerdir (bk. \u00d6zel, s. 80). Buna g\u00f6re \u0130sl\u00e2m hukuk\u00e7ular\u0131n\u0131n \u00e7o\u011funlu\u011fu, sava\u015f\u0131n me\u015fruiyet sebebinin d\u00fc\u015fman\u0131n tecav\u00fcz\u00fc oldu\u011funu, m\u00fcsl\u00fcmanlara kar\u015f\u0131 sava\u015fmayanlarla sava\u015fman\u0131n ve sadece M\u00fcsl\u00fcmanl\u0131\u011f\u0131 benimsemedi\u011fi i\u00e7in bir insan\u0131 \u00f6ld\u00fcrmenin c\u00e2iz olmad\u0131\u011f\u0131n\u0131 belirtmi\u015ftir.<\/p>\n
\u015e\u00e2fi\u00eeler\u2019le onlar\u0131 destekleyen baz\u0131 fakihlere g\u00f6re m\u00fcsl\u00fcmanlardan veya antla\u015fmal\u0131 kimselerden ba\u015fkas\u0131 kalmay\u0131ncaya kadar m\u00fcmk\u00fcn olduk\u00e7a sava\u015f\u0131n s\u00fcrd\u00fcr\u00fclmesi gereklidir. Bu hukuk\u00e7ular\u0131n dayand\u0131\u011f\u0131 ba\u015fl\u0131ca deliller \u015funlard\u0131r: 1. \u201cHaram aylar \u00e7\u0131kt\u0131\u011f\u0131 zaman art\u0131k o m\u00fc\u015frikleri nerede bulursan\u0131z \u00f6ld\u00fcr\u00fcn, onlar\u0131 yakalay\u0131n, hapsedin, b\u00fct\u00fcn ge\u00e7it yerlerini tutun\u201d (et-Tevbe 9\/5) me\u00e2lindeki \u00e2yet m\u00fcsl\u00fcman olmayanlarla sava\u015fmay\u0131, herhangi bir tecav\u00fcze kar\u015f\u0131l\u0131k verme \u015fart\u0131na ba\u011flamaks\u0131z\u0131n mutlak \u015fekilde emretmekte ve harp sebebinin k\u00fcf\u00fcr oldu\u011funu g\u00f6stermektedir. Bu g\u00f6r\u00fc\u015f\u00fc benimsemi\u015f olanlar, m\u00fcsl\u00fcmanlara kendileriyle sava\u015fanlarla sava\u015fmalar\u0131n\u0131 emreden \u00e2yetin (el-Bakara 2\/190) harbi mutlak olarak emreden \u00e2yetlerle neshedildi\u011fini ileri s\u00fcrerler. 2. Hz. Peygamber\u2019in, \u201c\u0130nsanlarla, \u2018Allah\u2019tan ba\u015fka il\u00e2h yoktur\u2019 demelerine kadar sava\u015fmakla emrolundum\u201d (Buh\u00e2r\u00ee, \u201c\u00cem\u00e2n\u201d, 18; Eb\u00fb D\u00e2v\u00fbd, \u201cCih\u00e2d\u201d, 104) me\u00e2lindeki hadisi de gayri m\u00fcslimlerle sava\u015f sebebinin onlar\u0131n k\u00fcfr\u00fc oldu\u011funu g\u00f6stermektedir. \u00c7\u00fcnk\u00fc burada ancak onlar\u0131n m\u00fcsl\u00fcman olmalar\u0131 ile sava\u015ftan vazge\u00e7ilece\u011fi belirtilmi\u015ftir. 3. K\u00fcf\u00fcr b\u00fcy\u00fck bir su\u00e7 ve ayn\u0131 zamanda \u201cm\u00fcnker\u201din en k\u00f6t\u00fcs\u00fcd\u00fcr. Bu sebeple onun devam etmesine izin vermek c\u00e2iz de\u011fildir. Zira \u201cmefsedet\u201din ortadan kald\u0131r\u0131lmas\u0131 v\u00e2ciptir; Allah\u2019\u0131 ink\u00e2r ise mefsedetin en b\u00fcy\u00fc\u011f\u00fcd\u00fcr.<\/p>\n
Sava\u015f\u0131n mubah olmas\u0131n\u0131, inanmayanlar\u0131n m\u00fcsl\u00fcmanlara kar\u015f\u0131 harp a\u00e7malar\u0131na, d\u00fc\u015fmanl\u0131k ve tecav\u00fczde bulunmalar\u0131na ba\u011flayan Hanef\u00ee hukuk\u00e7ular\u0131n\u0131n dayand\u0131klar\u0131 deliller de \u015funlard\u0131r: 1. \u201cM\u00fc\u015frikler sizinle nas\u0131l topyek\u00fcn sava\u015f\u0131yorlarsa siz de onlarla topyek\u00fcn sava\u015f\u0131n\u201d (et-Tevbe 9\/36); \u201cFitne kalmay\u0131ncaya ve din de yaln\u0131z Allah\u2019\u0131n oluncaya kadar onlarla sava\u015f\u0131n. Vazge\u00e7erlerse art\u0131k zulmedenlerden ba\u015fkas\u0131na hi\u00e7bir d\u00fc\u015fmanl\u0131k yoktur\u201d (el-Bakara 2\/193) me\u00e2lindeki \u00e2yetlerin ilkinde \u0130bn\u00fc\u2019l-H\u00fcm\u00e2m\u2019a g\u00f6re m\u00fc\u015friklere kar\u015f\u0131 giri\u015filen sava\u015f onlar\u0131n m\u00fcsl\u00fcmanlara sava\u015f a\u00e7malar\u0131 sebebine dayand\u0131r\u0131lm\u0131\u015f, ikincisinde ise sava\u015f, gayri m\u00fcslimlerin g\u00fc\u00e7 ve h\u00e2kimiyetlerini zay\u0131flatarak m\u00fcsl\u00fcmanlar\u0131 dinleri hususunda fitneye d\u00fc\u015f\u00fcrmelerine engel olmak maksad\u0131yla emredilmi\u015ftir (Fet\u1e25u\u2019l-\u1e33ad\u00eer, V, 189). Esasen sava\u015f\u0131 ilk emreden, \u201cSize sava\u015f a\u00e7anlarla Allah yolunda siz de sava\u015f\u0131n, ancak a\u015f\u0131r\u0131 gitmeyin, \u00e7\u00fcnk\u00fc Allah a\u015f\u0131r\u0131 gidenleri sevmez\u201d (el-Bakara 2\/190) me\u00e2lindeki \u00e2yet de sava\u015f sebebinin yine sava\u015f oldu\u011funu g\u00f6stermektedir (Deb\u00fbs\u00ee, vr. 454b; \u0130bn Teymiyye, s. 123). 2. Hz. Peygamber sava\u015f s\u0131ras\u0131nda bir kad\u0131n\u0131n \u00f6ld\u00fcr\u00fclm\u00fc\u015f oldu\u011funu g\u00f6r\u00fcnce, \u201cBu kad\u0131n sava\u015fm\u0131yordu\u201d diyerek ho\u015fnutsuzlu\u011funu ifade etmi\u015f, \u00f6nc\u00fc birliklerin ba\u015f\u0131nda bulunan H\u00e2lid b. Vel\u00eed\u2019e haber g\u00f6ndererek kad\u0131n ve \u00e7ocuklar\u0131n \u00f6ld\u00fcr\u00fclmemesini emretmi\u015ftir (\u0130bn M\u00e2ce, \u201cCih\u00e2d\u201d, 30; H\u00e2kim, II, 122; Beyhak\u012b, IX, 91). Bu olay, yaln\u0131z k\u00e2firlerin k\u00f6t\u00fcl\u00fcklerini ve m\u00fcsl\u00fcmanlar \u00fczerindeki her t\u00fcrl\u00fc olumsuz tesirlerini \u00f6nlemek i\u00e7in sava\u015f\u0131laca\u011f\u0131n\u0131 g\u00f6sterir (Serahs\u00ee, X, 5). E\u011fer sava\u015f\u0131n sebebi k\u00fcf\u00fcr olsayd\u0131 k\u00e2fir kad\u0131nlar\u0131n da \u00f6ld\u00fcr\u00fclmesi gerekirdi. Kad\u0131n fiilen sava\u015fmad\u0131\u011f\u0131 i\u00e7in \u00f6ld\u00fcr\u00fclmesinin haram oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Bunun gibi, dinden d\u00f6nen kad\u0131n\u0131n \u00f6ld\u00fcr\u00fclmemesiyle ilgili h\u00fck\u00fcm de kad\u0131n\u0131n muharip say\u0131lmamas\u0131yla izah edilmi\u015ftir (Deb\u00fbs\u00ee, vr. 202a-b; Rad\u0131yy\u00fcddin es-Serahs\u00ee, vr. 408b). Ayn\u0131 sebebe ba\u011fl\u0131 olarak sava\u015fta \u00e7ocuk, ya\u015fl\u0131, k\u00f6r ve hastalarla din adamlar\u0131 ve \u00e7ift\u00e7iler gibi sava\u015famayan veya fiilen muharip olmayanlar\u0131n da \u00f6ld\u00fcr\u00fclmeyece\u011fi h\u00fckme ba\u011flanm\u0131\u015ft\u0131r. 3. Kalple ilgili bir durum olan inanmaman\u0131n zarar\u0131 ba\u015fkas\u0131na dokunmad\u0131\u011f\u0131 i\u00e7in cezas\u0131n\u0131n da d\u00fcnyada de\u011fil \u00e2hirette verilmesi gerekir. Ancak inanmayan kimse m\u00fcminlere sava\u015f a\u00e7t\u0131\u011f\u0131 takdirde k\u00fcfr\u00fcn\u00fcn zarar\u0131 m\u00e2sum insanlara dokunmu\u015f olaca\u011f\u0131ndan kendisine kar\u015f\u0131l\u0131k vermek v\u00e2cip olur (Deb\u00fbs\u00ee, vr. 454a; Rad\u0131yy\u00fcddin es-Serahs\u00ee, vr. 381b; K\u00e2s\u00e2n\u00ee, IV, 3; Zeyla\u00ee, VI, 104). 4. \u201cFitne kalmay\u0131ncaya ve din de yaln\u0131z Allah\u2019\u0131n oluncaya kadar onlarla sava\u015f\u0131n. Vazge\u00e7erlerse art\u0131k zulmedenlerden ba\u015fkas\u0131na hi\u00e7bir d\u00fc\u015fmanl\u0131k yoktur\u201d (el-Bakara 2\/193) me\u00e2lindeki \u00e2yet, harbin me\u015fr\u00fb k\u0131l\u0131nmas\u0131ndaki maksad\u0131n kullar\u0131n Allah taraf\u0131ndan imtihan edilmeleri de\u011fil d\u00fc\u015fman\u0131n \u015ferrini m\u00fcsl\u00fcmanlardan defetmeleri oldu\u011funu g\u00f6stermektedir (\u0130bn\u00fc\u2019l-H\u00fcm\u00e2m, V, 190). Buna g\u00f6re sava\u015f, il\u00e2h\u00ee teklife muhatap ve onu y\u00fcklenmeye uygun bulunan insan\u0131n yok olmas\u0131na veya b\u00fcnyesinin tahrip edilmesine yol a\u00e7t\u0131\u011f\u0131ndan \u0130sl\u00e2m hukukunda \u201cli-aynih\u00ee hasen\u201d de\u011fil \u201cli-gayrih\u00ee hasen\u201d kabul edilmi\u015f, d\u00fc\u015fman\u0131n \u00fcst\u00fcnl\u00fck ve mukavemetini k\u0131rmak, bu suretle \u015ferrini defetmek i\u00e7in me\u015fr\u00fb k\u0131l\u0131nm\u0131\u015ft\u0131r (Deb\u00fbs\u00ee, vr. 200b; Rad\u0131yy\u00fcddin es-Serahs\u00ee, vr. 381b; K\u00e2s\u00e2n\u00ee, VII, 100). 5. \u0130sl\u00e2m\u2019a g\u00f6re prensip olarak insan m\u00e2sumdur (\u0130bn Kayyim, Ahk\u00e2m\u00fc ehli\u2019z-zimme, I, 11). Allah mahl\u00fbkat\u0131n yok edilmesini murat etmedi\u011fi gibi onlar\u0131 \u00f6ld\u00fcr\u00fclmeleri i\u00e7in de yaratmam\u0131\u015ft\u0131r. Deb\u00fbs\u00ee bu hususta \u015f\u00f6yle der: \u201cAllah, emanetini y\u00fcklenecek olan insan\u0131 kan\u0131 m\u00e2sum olarak yaratm\u0131\u015ft\u0131r; insan bu m\u00e2sumiyetle ya\u015far ve il\u00e2h\u00ee emaneti bunun sayesinde y\u00fcklenip ifa edebilir. Dinin temel esaslar\u0131 konusunda sorumlulu\u011fun hem k\u00e2fir hem de m\u00fcsl\u00fcman i\u00e7in sabit oldu\u011fu hususunda hukuk\u00e7ular aras\u0131nda g\u00f6r\u00fc\u015f birli\u011fi mevcuttur. \u0130nsan ancak i\u015fledi\u011fi bir su\u00e7 sebebiyle \u00f6ld\u00fcr\u00fclebilir\u201d (Deb\u00fbs\u00ee, vr. 454a). 6. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de, kendileriyle sava\u015f\u0131lan Ehl-i kitab\u0131n cizye vermesi halinde onlarla sava\u015ftan vazge\u00e7ilmesi emredilmi\u015ftir (et-Tevbe 9\/29). Sava\u015f onlar\u0131n k\u00fcfr\u00fcne ceza olarak me\u015fr\u00fb k\u0131l\u0131nm\u0131\u015f de\u011fildir; maksat onlar\u0131n m\u00fcsl\u00fcmanlarla bar\u0131\u015f i\u00e7inde ya\u015famalar\u0131n\u0131 sa\u011flamakt\u0131r (a.g.e., vr. 203a). Bundan dolay\u0131 muharip k\u00e2fir (harb\u00ee), zimm\u00ee stat\u00fcs\u00fcne girmeyi kabul edip fiilen sava\u015f\u0131 terketti\u011fi takdirde katlini gerektiren sebep ortadan kalkt\u0131\u011f\u0131 i\u00e7in \u00f6ld\u00fcr\u00fclmemektedir (a.g.e., vr. 209a; Rad\u0131yy\u00fcddin es-Serahs\u00ee, vr. 70b). E\u011fer m\u00fcsl\u00fcman olmayanlarla sava\u015f\u0131n sebebi k\u00fcf\u00fcr olsayd\u0131 sava\u015f\u0131n son bulmas\u0131 i\u00e7in \u00e2yette onlar\u0131n zimm\u00ee olmalar\u0131yla yetinilmez, \u0130sl\u00e2miyet\u2019i kabul etmeleri \u015fart ko\u015fulurdu.<\/p>\n
Sava\u015f\u0131n me\u015frulu\u011fuyla ilgili bu iki farkl\u0131 g\u00f6r\u00fc\u015f\u00fc savunanlardan harp sebebinin k\u00fcf\u00fcr oldu\u011funu ileri s\u00fcren hukuk\u00e7ular\u0131n delil g\u00f6sterdi\u011fi \u00e2yetler, gayri m\u00fcslimlerle giri\u015filen sava\u015f s\u0131ras\u0131nda veya bunu sonu\u00e7land\u0131rmak i\u00e7in takip edilecek hususlar\u0131 a\u00e7\u0131klamakta, sava\u015f\u0131n ni\u00e7in yap\u0131ld\u0131\u011f\u0131n\u0131 de\u011fil nas\u0131l yap\u0131laca\u011f\u0131n\u0131 g\u00f6stermektedir. \u0130lk n\u00e2zil olan \u00e2yetlerde sava\u015f\u0131n me\u015fr\u00fb say\u0131lmas\u0131n\u0131n sebebinin k\u00e2firlerin sald\u0131r\u0131 ve zul\u00fcmleri oldu\u011fu a\u00e7\u0131k\u00e7a belirtilmi\u015ftir (el-Hac 22\/39-40; el-Bakara 2\/190; en-Nis\u00e2 4\/75; et-Tevbe 9\/13). Son \u00e2yetlerde ise sebebi bir kere daha tekrar etmeye gerek g\u00f6r\u00fclmeyip sava\u015fta uygulanacak stratejiden s\u00f6z edilmektedir. Bu \u00e2yetlerin ilk n\u00e2zil olan \u00e2yetleri neshetti\u011fi yolundaki iddian\u0131n ilm\u00ee bir mesnedi yoktur. S\u00f6z konusu \u00e2yetlerin uygulama alan ve \u015fartlar\u0131 farkl\u0131 olup aralar\u0131nda \u00e7eli\u015fki bulunmad\u0131\u011f\u0131 gibi ilk \u00e2yetlerde tecav\u00fcze kar\u015f\u0131 sava\u015fman\u0131n v\u00e2cip oldu\u011fu belirtildi\u011finden bu t\u00fcr \u00e2yetlerin neshedilmi\u015f oldu\u011funu s\u00f6ylemek de m\u00fcmk\u00fcn de\u011fildir.<\/p>\n
K\u00fcfr\u00fcn sava\u015f sebebi oldu\u011funu savunanlar\u0131n delil olarak g\u00f6sterdikleri hadiste ge\u00e7en \u201cinsanlar\u201ddan maksat \u00f6zellikle Arap m\u00fc\u015frikleridir (Deb\u00fbs\u00ee, vr. 209a). \u00c7\u00fcnk\u00fc Arap olmayan m\u00fc\u015friklerle Ehl-i kitab\u0131n t\u00e2bi oldu\u011fu h\u00fck\u00fcmler bu hadiste belirtilenden farkl\u0131d\u0131r. Ehl-i kitap\u2019la yap\u0131lan sava\u015f onlar\u0131n cizye vermesiyle sona erer, m\u00fcsl\u00fcman olmalar\u0131 \u015fart de\u011fildir (bk. et-Tevbe 9\/29). Arap m\u00fc\u015frikleri ise ba\u015ftan beri \u0130sl\u00e2m\u2019a ve m\u00fcsl\u00fcmanlara kar\u015f\u0131 d\u00fc\u015fmanl\u0131k ve tecav\u00fczlerini s\u00fcrd\u00fcrd\u00fckleri, yap\u0131lan antla\u015fmalar\u0131 her defas\u0131nda bozduklar\u0131 i\u00e7in bunlarla m\u00fcsl\u00fcman oluncaya kadar sava\u015f\u0131lmas\u0131 emredilmi\u015ftir.<\/p>\n
\u0130sl\u00e2miyet dinde bask\u0131y\u0131 kesinlikle yasaklam\u0131\u015f, zor ve bask\u0131 alt\u0131nda ger\u00e7ekle\u015fecek iman\u0131n ge\u00e7ersiz oldu\u011funu h\u00fckme ba\u011flam\u0131\u015ft\u0131r. Kin ve nefrete yol a\u00e7an sava\u015f\u0131 bir tebli\u011f vas\u0131tas\u0131 olarak d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcn de\u011fildir. Ayr\u0131ca inanmayan kimselerin hayatlar\u0131n\u0131n sonuna kadar her an iman etmeleri ihtimali vard\u0131r. \u0130mana gelmeleri i\u00e7in onlarla sava\u015fmak, sava\u015f s\u0131ras\u0131nda \u00f6ld\u00fcr\u00fclenler i\u00e7in bu imk\u00e2n\u0131 ortadan kald\u0131rmaktad\u0131r. \u015eu halde m\u00fcsl\u00fcmanlara sil\u00e2hl\u0131 sald\u0131r\u0131da bulunmayan gayri m\u00fcslimlere kar\u015f\u0131 \u00f6ncelikle yap\u0131lmas\u0131 gereken \u015fey onlarla sava\u015fmak de\u011fil bar\u0131\u015f\u00e7\u0131 davet yollar\u0131na ba\u015fvurmakt\u0131r (bk. DA\u2018VET).<\/p>\n
Sava\u015f sebebinin k\u00fcf\u00fcr oldu\u011funu ileri s\u00fcren hukuk\u00e7ular bu h\u00fckme var\u0131rken kendi zamanlar\u0131ndaki milletleraras\u0131 \u015fartlardan, m\u00fcsl\u00fcmanlar\u0131n devaml\u0131 olarak k\u00e2firlerin tecav\u00fczlerine u\u011fram\u0131\u015f olmas\u0131 v\u00e2k\u0131as\u0131ndan etkilenmi\u015f olmal\u0131d\u0131rlar. Gayri m\u00fcslimlerin m\u00fcsl\u00fcmanlara kar\u015f\u0131 sava\u015f a\u00e7malar\u0131n\u0131 cihad\u0131n sebebi sayan Hanef\u00ee hukuk\u00e7ular\u0131n ayn\u0131 zamanda cihad\u0131n farz-\u0131 kif\u00e2ye oldu\u011funu, gayri m\u00fcslimler kendileriyle bilfiil sava\u015fmasalar bile onlarla sava\u015fman\u0131n m\u00fcsl\u00fcmanlar i\u00e7in bir vec\u00eebe te\u015fkil etti\u011fini belirtmeleri (Zeyla\u00ee, III, 241; \u0130bn\u00fc\u2019l-H\u00fcm\u00e2m, V, 193; \u0130bn \u00c2bid\u00een, IV, 123) bir \u00e7eli\u015fki olmay\u0131p kendi zamanlar\u0131nda m\u00fcsl\u00fcmanlarla gayri m\u00fcslimler aras\u0131nda s\u00fcrekli sava\u015f halinin mevcut oldu\u011funu, d\u00fc\u015fman\u0131n g\u00fc\u00e7lenmesini ve sald\u0131r\u0131lar\u0131n\u0131 \u00f6nlemek i\u00e7in kar\u015f\u0131 sald\u0131r\u0131lar\u0131n s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6sterir. Ayn\u0131 ifadeleri eserinde kaydeden Serahs\u00ee\u2019nin buna kar\u015f\u0131l\u0131k bir yerde, \u201cK\u00fcfr\u00fcn fitnesini ve k\u00e2firlerin \u015ferrini m\u00fcsl\u00fcmanlardan defetmek i\u00e7in sava\u015f\u0131l\u0131r\u201d (el-Mebs\u00fb\u1e6d, X, 2-3, 5; ayr\u0131ca bk. Zeyla\u00ee, III, 245; \u0130bn\u00fc\u2019l-H\u00fcm\u00e2m, V, 204; \u0130bn N\u00fcceym, V, 85); bir ba\u015fka yerde de, \u201cCihaddan maksat m\u00fcsl\u00fcmanlar\u0131n emniyet i\u00e7inde olmalar\u0131, din ve d\u00fcnya i\u015flerini y\u00fcr\u00fctmeye imk\u00e2n bulmalar\u0131d\u0131r\u201d (el-Mebs\u00fb\u1e6d, X, 3) demesi bunun a\u00e7\u0131k delillerinden biridir. Nitekim Deb\u00fbs\u00ee Ehl-i kitap\u2019la sava\u015f\u0131 emreden \u00e2yeti (et-Tevbe 9\/29) yorumlarken bu sava\u015f\u0131n gayesini onlar\u0131n m\u00fcsl\u00fcmanlarla bar\u0131\u015f i\u00e7inde ya\u015famalar\u0131n\u0131 sa\u011flamak \u015feklinde izah etmi\u015f (el-Esr\u00e2r, vr. 203a), di\u011fer baz\u0131 Hanef\u00ee \u00e2limleri de gayri m\u00fcslimlerle cizye kar\u015f\u0131l\u0131\u011f\u0131nda yap\u0131lan antla\u015fmadan (zimmet akdi) g\u00fcd\u00fclen gayenin m\u00fcsl\u00fcmanlara kar\u015f\u0131 a\u00e7\u0131lan sava\u015f\u0131n \u015ferrini defetmek, d\u00fc\u015fman\u0131n sava\u015f\u0131 terkederek m\u00fcsl\u00fcmanlarla bar\u0131\u015f i\u00e7ine girmesini sa\u011flamak oldu\u011funu s\u00f6ylemi\u015flerdir (Rad\u0131yy\u00fcddin es-Serahs\u00ee, vr. 411b; \u0130bn N\u00fcceym, V, 125).<\/p>\n
B\u00fct\u00fcn bunlardan, m\u00fcsl\u00fcman hukuk\u00e7ular\u0131n kendi zamanlar\u0131ndaki milletleraras\u0131 \u015fartlar \u00e7er\u00e7evesinde gayri m\u00fcslim d\u00fcnyaya kar\u015f\u0131 tam bir g\u00fcvensizlik duyduklar\u0131 anla\u015f\u0131lmaktad\u0131r. Bir\u00e7ok \u00e2yette de i\u015faret edildi\u011fi gibi (mesel\u00e2 bk. el-Enf\u00e2l 8\/26; el-Ahz\u00e2b 33\/10-13; et-Tevbe 9\/8, 10, 13; en-Nis\u00e2 4\/75), gerek Hz. Peygamber\u2019in sa\u011fl\u0131\u011f\u0131nda gerekse sonraki devirler boyunca m\u00fcsl\u00fcmanlar\u0131n m\u00e2ruz kald\u0131klar\u0131 d\u00fc\u015fmanl\u0131k ve sald\u0131r\u0131lar bu g\u00fcvensizli\u011fin temelini te\u015fkil etmi\u015f, \u0130sl\u00e2m d\u00fcnyas\u0131 ile gayri m\u00fcslim d\u00fcnya aras\u0131ndaki ili\u015fkilerin d\u00fczenlenmesinde b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bu tarih\u00ee tecr\u00fcbe rol oynam\u0131\u015ft\u0131r. Bu hususu g\u00f6z \u00f6n\u00fcne almadan m\u00fcsl\u00fcmanlar\u0131n inanmayanlara kar\u015f\u0131 tutumunu ve baz\u0131 hukuk\u00e7ular\u0131n cihada dair bir k\u0131s\u0131m \u00e2yetlerle ilgili a\u015f\u0131r\u0131 say\u0131labilecek nesih iddialar\u0131 ve yorumlar\u0131n\u0131 sa\u011fl\u0131kl\u0131 bir \u015fekilde de\u011ferlendirmek m\u00fcmk\u00fcn de\u011fildir. \u0130sl\u00e2m hukuk\u00e7ular\u0131n\u0131n, gayri m\u00fcslimlerle ili\u015fkiler konusunda h\u00fck\u00fcm verirken i\u00e7inde bulunduklar\u0131 tarih\u00ee ve siyas\u00ee \u015fartlar Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131lar taraf\u0131ndan dikkate al\u0131nmad\u0131\u011f\u0131 gibi bu ara\u015ft\u0131rmac\u0131lar hemen hemen b\u00fct\u00fcn g\u00fc\u00e7l\u00fc \u00fclkelerin birbirleriyle \u00e7at\u0131\u015fma halinde oldu\u011fu Orta\u00e7a\u011f boyunca devletler aras\u0131nda h\u00fck\u00fcm s\u00fcren ili\u015fki bi\u00e7imini de yaln\u0131z m\u00fcsl\u00fcmanlar\u0131n eseri olarak g\u00f6stermeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r (bk. Eb\u00fb S\u00fcleyman, s. 46-67). Ger\u00e7ekte \u00f6zellikle Hanef\u00eeler\u2019in cihada dair g\u00f6r\u00fc\u015fleri milletleraras\u0131 ili\u015fkilerde bar\u0131\u015f\u0131 ve devletlerin e\u015fitli\u011fini esas almakla birlikte mevcut \u015fartlar bu anlay\u0131\u015f\u0131n geli\u015fip yerle\u015fmesine imk\u00e2n vermemi\u015ftir. Cihad\u0131n me\u015fruiyetiyle ilgili olarak teoride birbirinden farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcrmelerine ra\u011fmen Hanef\u00ee ve \u015e\u00e2fi\u00ee kaynaklar\u0131nda benzer g\u00f6r\u00fc\u015f ve ifadelerin yer almas\u0131, tamamen pratikteki \u015fartlar\u0131n ayn\u0131 ili\u015fki bi\u00e7imini gerektirmi\u015f olmas\u0131yla izah edilebilir. Bir ba\u015fka ifadeyle cihad\u0131n me\u015frulu\u011fu konusunda nazar\u00ee olarak bir grup k\u00fcfr\u00fc, bir grup da m\u00fcsl\u00fcmanlara sava\u015f a\u00e7\u0131lmas\u0131n\u0131 esas almakla birlikte \u00f6zellikle kilisenin etkisiyle daima canl\u0131 tutulan d\u00fc\u015fmanl\u0131k ve sald\u0131r\u0131lardan kaynaklanan \u015fartlar, uygulamada hem \u015e\u00e2fi\u00eeler\u2019in hem de Hanef\u00eeler\u2019in ayn\u0131 ili\u015fki bi\u00e7iminde karar k\u0131lmalar\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Tarih boyunca m\u00fcsl\u00fcman devletlerin gayri m\u00fcslim \u00fclkelerle yapt\u0131klar\u0131 sava\u015flarda her biri ayr\u0131 ayr\u0131 ele al\u0131nmak durumunda olan tarih\u00ee, siyas\u00ee, din\u00ee birtak\u0131m sebepler bulunmakla birlikte, \u0130sl\u00e2m\u2019\u0131 tebli\u011f i\u00e7in giri\u015filen fetih hareketleri de s\u00f6z konusu \u00fclkelerdeki insanlar\u0131 zorla \u0130sl\u00e2m\u2019a sokmak amac\u0131yla de\u011fil ferd\u00ee planda tebli\u011f imk\u00e2n\u0131n\u0131n bulunmad\u0131\u011f\u0131 bu \u00fclkeleri herkesin diledi\u011fi inanc\u0131 serbest\u00e7e se\u00e7ebilece\u011fi \u015fekilde tebli\u011fe a\u00e7mak gayesiyle yap\u0131lm\u0131\u015ft\u0131r. Nitekim \u0130sl\u00e2m\u2019da me\u015fr\u00fb kabul edilen sava\u015f i\u00e7in cihad kelimesi kullan\u0131ld\u0131\u011f\u0131 gibi bu hareketleri istil\u00e2 ve s\u00f6m\u00fcr\u00fc sava\u015flar\u0131ndan ay\u0131rmak i\u00e7in de \u00f6zellikle fetih (a\u00e7mak) tabiri kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n
Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n, cihad\u0131n me\u015frulu\u011funu k\u00fcf\u00fcr sebebine ba\u011flayan baz\u0131 ulem\u00e2ya ait g\u00f6r\u00fc\u015f ve s\u00f6zleri ele alarak genellemede bulunmalar\u0131 ve bu ifadeleri maksatlar\u0131n\u0131 a\u015facak \u015fekilde yorumlarken gayri m\u00fcslim \u00fclkelerin tarih boyunca m\u00fcsl\u00fcmanlara kar\u015f\u0131 sergiledi\u011fi sald\u0131rgan tav\u0131r konusunda sessizli\u011fi tercih etmeleri ibret vericidir. Halbuki Kur\u2019an\u2019\u0131n, m\u00fcsl\u00fcmanlara kar\u015f\u0131 d\u00fc\u015fmanl\u0131k beslemeyen gayri m\u00fcslimlerle iyi ili\u015fkiler kurma y\u00f6n\u00fcndeki a\u00e7\u0131k tavsiyelerine (el-Ankeb\u00fbt 29\/46; el-M\u00fcmtehine 60\/8-9) ve \u0130sl\u00e2m tarihi boyunca gayri m\u00fcslimlerin \u0130sl\u00e2m \u00fclkelerinde g\u00fcven i\u00e7inde ya\u015fam\u0131\u015f olmalar\u0131na kar\u015f\u0131l\u0131k h\u0131ristiyan \u00e2lemi as\u0131rlar boyunca papal\u0131\u011f\u0131n da etkisiyle \u0130sl\u00e2m d\u00fcnyas\u0131yla d\u00fc\u015fmanca ili\u015fkiler i\u00e7inde bulunmu\u015ftur. B\u00fct\u00fcn h\u0131ristiyan Bat\u0131 d\u00fcnyas\u0131n\u0131n kat\u0131ld\u0131\u011f\u0131 Ha\u00e7l\u0131 seferleri ve bunun \u0130sl\u00e2m d\u00fcnyas\u0131nda yol a\u00e7t\u0131\u011f\u0131 y\u0131k\u0131mlar yan\u0131nda Sicilya ve End\u00fcl\u00fcs\u2019te insanl\u0131\u011f\u0131n en ihti\u015faml\u0131 medeniyetlerinden birini kurmu\u015f olan bir devleti ve milleti k\u00f6k\u00fcnden yok edecek \u00f6l\u00e7\u00fcdeki m\u00fcsl\u00fcman k\u0131y\u0131m\u0131n\u0131 do\u011furan bu d\u00fc\u015fmanl\u0131\u011f\u0131n g\u00fcn\u00fcm\u00fcz \u015fartlar\u0131, metotlar\u0131 ve vas\u0131talar\u0131yla halen s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc y\u00f6n\u00fcnde hemen b\u00fct\u00fcn m\u00fcsl\u00fcman milletlerde genel bir kayg\u0131 vard\u0131r. Bug\u00fcn (1993) ba\u015fta Bosna-Hersek\u2019te olmak \u00fczere d\u00fcnyan\u0131n bir\u00e7ok yerinde m\u00fcsl\u00fcmanlar\u0131n mal, can, namus, tarih\u00ee eserler ve din\u00ee kurumlar gibi b\u00fct\u00fcn de\u011ferlerine kar\u015f\u0131 s\u00fcrd\u00fcr\u00fclen tecav\u00fczler, tarihte oldu\u011fu gibi g\u00fcn\u00fcm\u00fczde de m\u00fcsl\u00fcman milletlerin onlarla ilgili kayg\u0131 ve ku\u015fkular\u0131n\u0131 hakl\u0131 g\u00f6sterecek niteliktedir. Ayr\u0131ca son birka\u00e7 as\u0131rdan beri Bat\u0131\u2019n\u0131n \u0130sl\u00e2m d\u00fcnyas\u0131na y\u00f6nelik s\u00f6m\u00fcrgeci politikalar\u0131 ve bunun do\u011furdu\u011fu sonu\u00e7lar, tarih boyunca \u0130sl\u00e2m d\u00fcnyas\u0131nda ya\u015fayan gayri m\u00fcslimlere can ve mal g\u00fcvenli\u011fi sa\u011flaman\u0131n da \u00f6tesinde din\u00ee ve mill\u00ee kimliklerini koruma konusunda tan\u0131nan imk\u00e2n ve ho\u015fg\u00f6r\u00fc ile kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, iki din ve medeniyetten (\u0130sl\u00e2m-H\u0131ristiyanl\u0131k) hangisinin di\u011fer din mensuplar\u0131na kar\u015f\u0131 daha sayg\u0131l\u0131 ve m\u00fcsamahal\u0131 davrand\u0131\u011f\u0131n\u0131 a\u00e7\u0131k bir bi\u00e7imde g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Cihad, m\u00fcsl\u00fcman\u0131n Allah\u2019a kulluk ve onun r\u0131z\u00e2s\u0131n\u0131 temin i\u00e7in \u0130sl\u00e2m esaslar\u0131n\u0131 \u00f6\u011frenme, \u00f6\u011fretme, ferd\u00ee ve i\u00e7tima\u00ee planda ya\u015fama, ya\u015fanmas\u0131na \u00e7al\u0131\u015fma, \u0130sl\u00e2m\u2019\u0131 tebli\u011f ve bu hususlarda i\u00e7te ve d\u0131\u015fta kar\u015f\u0131la\u015faca\u011f\u0131 engelleri a\u015fma konusunda i\u00e7inde bulunmas\u0131 gereken \u015fuurlu ve s\u00fcrekli gayret ve aksiyon halini ifade eder. \u201cBizim -r\u0131z\u00e2m\u0131za ula\u015fmak i\u00e7in- u\u011frumuzda cihad edenlere elbette -bize ula\u015ft\u0131racak- yollar\u0131m\u0131z\u0131 g\u00f6sterece\u011fiz\u201d (el-Ankeb\u00fbt 29\/69) ve, \u201cAllah u\u011frunda -Allah\u2019\u0131n r\u0131z\u00e2s\u0131na ula\u015fmak u\u011frunda- hakk\u0131yla cihad edin\u201d (el-Hac 22\/78) me\u00e2lindeki \u00e2yetler cihad\u0131n bu kapsaml\u0131 anlam\u0131n\u0131 i\u00e7ermektedir. M\u00fcsl\u00fcmanlar\u0131n b\u00fct\u00fcn hayat ve faaliyetinin Allah r\u0131z\u00e2s\u0131n\u0131 kazanmaya y\u00f6nelik olmas\u0131 gerekti\u011fi ve bu anlamdaki b\u00fct\u00fcn gayretler cihad kavram\u0131 i\u00e7inde m\u00fctalaa edildi\u011finden Allah r\u0131z\u00e2s\u0131na ula\u015fmak i\u00e7in ba\u015fvurulan bir sava\u015f da cihad say\u0131l\u0131r. Esasen istil\u00e2, s\u00f6m\u00fcr\u00fc ve tecav\u00fcz i\u00e7in yap\u0131lan sava\u015flar\u0131 tan\u0131mayan \u0130sl\u00e2m dini (bk. el-Bakara 2\/205; en-Nis\u00e2 4\/94; el-Kasas 28\/83; e\u015f-\u015e\u00fbr\u00e2 42\/41-42), sava\u015fa ancak m\u00fcsl\u00fcmanlar\u0131n can ve mal g\u00fcvenli\u011fini sa\u011flamak, hak ve h\u00fcrriyetlerini korumak, \u0130sl\u00e2m\u2019a ve \u0130sl\u00e2m \u00fclkelerine y\u00f6nelik sald\u0131r\u0131lar\u0131 \u00f6nlemek amac\u0131yla ba\u015fvurulaca\u011f\u0131n\u0131 h\u00fckme ba\u011flam\u0131\u015f ve me\u015fr\u00fb g\u00f6rd\u00fc\u011f\u00fc bu sava\u015f\u0131 di\u011ferlerinden ay\u0131rmak i\u00e7in de ona cihad ad\u0131n\u0131 vermi\u015ftir. Bunun yan\u0131nda Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in, m\u00fcsl\u00fcmanlar\u0131n sadece en g\u00fczel \u015fekilde tebli\u011f yapmakla m\u00fckellef olduklar\u0131n\u0131 (el-M\u00e2ide 5\/67; en-Nahl 16\/125; el-Ankeb\u00fbt 29\/46), birine dini kabul ettirmek i\u00e7in bask\u0131 yap\u0131lamayaca\u011f\u0131n\u0131 ve bask\u0131 alt\u0131nda ger\u00e7ekle\u015fecek iman\u0131n ge\u00e7ersiz oldu\u011funu a\u00e7\u0131k\u00e7a belirten h\u00fck\u00fcmlerini (el-Bakara 2\/256; Y\u00fbnus 10\/99; el-Kehf 18\/29; el-Hucur\u00e2t 49\/14) g\u00f6z ard\u0131 ederek cihad\u0131 gayri m\u00fcslimleri zorla m\u00fcsl\u00fcman yapman\u0131n bir vas\u0131tas\u0131 olarak takdim etmek ve, \u201cEy insanlar! D\u00fc\u015fmanla kar\u015f\u0131la\u015fmay\u0131 temenni etmeyin, Allah\u2019tan \u00e2fiyet (esenlik ve bar\u0131\u015f) dileyin. Fakat d\u00fc\u015fmanla kar\u015f\u0131la\u015f\u0131nca da sabredin ve bilin ki cennet k\u0131l\u0131\u00e7lar\u0131n g\u00f6lgesi alt\u0131ndad\u0131r\u201d (Buh\u00e2r\u00ee, \u201cCih\u00e2d\u201d, 112, 156; M\u00fcslim, \u201cCih\u00e2d\u201d, 19-20; Eb\u00fb D\u00e2v\u00fbd, \u201cCih\u00e2d\u201d, 89) diyen rahmet peygamberini d\u00fcnyaya sava\u015f il\u00e2n etmi\u015f gibi g\u00f6stermek ilm\u00ee ger\u00e7ekler yan\u0131nda ahl\u00e2k\u00ee \u00f6l\u00e7\u00fclerle de ba\u011fda\u015fmaz.<\/p>\n
Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n cihad\u0131n anlam ve mahiyetiyle ilgili olarak ger\u00e7e\u011fi yans\u0131tmayan g\u00f6r\u00fc\u015fleri yan\u0131nda cihad\u0131 \u201cmukaddes sava\u015f\u201d (holy war, guerre sainte) \u015feklinde terc\u00fcme etmeleri de do\u011fru de\u011fildir. Cihad kelimesi her zaman sava\u015f anlam\u0131n\u0131 ifade etmedi\u011fi gibi pratikte sava\u015f\u0131n mukaddes say\u0131lmas\u0131 da hayat anlay\u0131\u015f\u0131ndan kaynaklanmaktad\u0131r. M\u00fcsl\u00fcman, Bat\u0131 hayat anlay\u0131\u015f\u0131na g\u00f6re mukaddes say\u0131labilecek belki tek \u015fey olan ibadeti bile g\u00f6steri\u015f veya madd\u00ee menfaat maksad\u0131yla yapar da Allah\u2019\u0131n r\u0131z\u00e2s\u0131n\u0131 g\u00f6zetmezse dince makbul say\u0131lan bir i\u015f yapm\u0131\u015f olmaz, hatta bu durum onu \u015firke kadar g\u00f6t\u00fcrebilir. Buna kar\u015f\u0131l\u0131k onlarca mukaddes say\u0131lmayan yeme, i\u00e7me gibi tabii \u015feyleri, il\u00e2h\u00ee bir emanet olan hayat\u0131n s\u00fcrd\u00fcr\u00fclmesi, sa\u011fl\u0131\u011f\u0131n korunmas\u0131 ve dolay\u0131s\u0131yla yaratan\u0131n r\u0131z\u00e2s\u0131na vesile olacak davran\u0131\u015flarda bulunmak amac\u0131yla yaparsa bu bir ibadet olur. Sava\u015f da b\u00f6yledir ve yaln\u0131z Allah r\u0131z\u00e2s\u0131 i\u00e7in yap\u0131l\u0131r (M. Ham\u00eedullah, s. 93-94). \u0130sl\u00e2m\u2019\u0131n bu hayat anlay\u0131\u015f\u0131 Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de, \u201cDe ki, \u015f\u00fcphesiz benim namaz\u0131m da ibadetlerim de hayat\u0131m da \u00f6l\u00fcm\u00fcm de \u00e2lemlerin rabbi Allah i\u00e7indir\u201d (el-En\u2018\u00e2m 6\/162) \u015feklinde dile getirildi\u011fi gibi bir ba\u015fka \u00e2yette de, \u201c\u0130man edenler Allah yolunda sava\u015f\u0131rlar, ink\u00e2r edenler ise \u015feytan\u0131n (t\u00e2\u011f\u016bt) yolunda sava\u015f\u0131rlar\u201d (en-Nis\u00e2 4\/76) denilmi\u015ftir.“<\/p>\n
https:\/\/islamansiklopedisi.org.tr\/cihad<\/p>\n
IZLE\u2026
\nOrospu \u00e7ocuklar\u0131n\u0131, bilmesen bile Almanca\u2026
\nMUTLAKA IZLE, dikkat et bir yerinde\u2026
\n\u00c7ocuklara ders veriyor IBNE\u2026
\nS\u00d6ZDE\u2026
\nDindar, Allah yolunda. \u00c7ocuklara\u2026
\nEl bombas\u0131, tabancay\u0131, t\u00fcfe\u011fi \u00f6\u011fretiyor\u2026
\n>>> Kur\u2019an yerine <<<<\/p>\n