{"id":99147,"date":"2022-06-20T12:20:28","date_gmt":"2022-06-20T12:20:28","guid":{"rendered":"http:\/\/wordpress.gurbuz.net\/?p=99147"},"modified":"2022-06-20T12:36:14","modified_gmt":"2022-06-20T12:36:14","slug":"afrika-mi-burasi-sen-suerekli-haberleri-izle","status":"publish","type":"post","link":"http:\/\/wordpress.gurbuz.net\/?p=99147","title":{"rendered":"\u201cAfrika m\u0131 buras\u0131? Sen s\u00fcrekli haberleri izle!\u201d"},"content":{"rendered":"

Cogito, ergo sum<\/strong>
\n\"\"<\/p>\n

Tiiize\u2026<\/em>
\nTize!<\/em><\/p>\n

\ud83d\ude42<\/em><\/p>\n

Allah korusun hepinizi, olmayal\u0131m Afrika\u2026<\/em>
\nAMAAA\u2026<\/em>
\nTelefon ettim demin, \u00f6yle dedi bana. Kurban \u00f6n\u00fcm\u00fczde\u2026<\/em>
\nKonu\u015fuyorduk ge\u00e7enlerde, soruyor valide\u2026<\/em>
\n\u201cKeselim mi?\u201d<\/em>
\nYok dedim, y\u00e2rdim edelim. T\u00f6vbe, bana d\u00fc\u015fmez ancak d\u00fc\u015f\u00fcncelerimi s\u00f6ylemek isterim\u2026<\/em>
\n\u00c7ok \u015f\u00fck\u00fcr\u2026<\/em>
\nK\u00f6yde oldum olas\u0131 \u00f6yle, aman aman fakir yok, var tek t\u00fck muhta\u00e7 AMA KIMSE\u2026<\/em>
\nA\u00e7, a\u00e7\u0131kta de\u011fil\u2026<\/em>
\n\u201cEt, yesen de olur yemesen de\u201d ama ba\u015fka ihtiya\u00e7lar\u2026<\/em>
\n\u00d6rne\u011fin \u00e7ocuklar\u2026<\/em>
\nAllah\u2026<\/em>
\n>>> Her \u00fc\u00e7 HAK DININDE <<<<\/em>
\n\u00d6NCELIKLE\u2026<\/em>
\nBizlerden duyarl\u0131l\u0131k ister, bilin\u00e7\u2026<\/em>
\nidrak\u2026<\/em>
\nKarde\u015fler, varsa imk\u00e2n\u0131n\u0131z kesin, ben kimim ki sizleri men edeyim VEYA bundan vaz ge\u00e7irmeye kalkay\u0131m?<\/em><\/p>\n

Memleketin hali ortada\u2026<\/em>
\nYard\u0131mla\u015fsak\u2026<\/em>
\nBelki\u2026<\/em>
\nDaha iyi olur d\u00fc\u015f\u00fcncesindeyim. Ke\u015fke imk\u00e2n olsa\u2026<\/em>
\nHer ikisini de yapsak, yapabilsek.<\/em><\/p>\n

„KURBAN<\/strong>
\n\u0627\u0644\u0642\u0631\u0628\u0627\u0646
\n\u0130badet amac\u0131yla hayvan kesimi ve bu maksatla kesilen hayvan.
\nB\u00f6l\u00fcmler \u0130\u00e7in \u00d6nizleme
\n1\/2M\u00fcellif: AHMET G\u00dc\u00c7B\u00f6l\u00fcme Git
\nArap\u00e7a\u2019da gerek madd\u00ee gerekse m\u00e2nev\u00ee her t\u00fcrl\u00fc yak\u0131nl\u0131\u011f\u0131 ve yak\u0131n olmay\u0131 ku\u015fatacak bir anlam yelpazesine sahip olan kurb\u00e2n kelimesi din\u00ee terminolojide…
\n2\/2M\u00fcellif: AL\u0130 BARDAKO\u011eLUB\u00f6l\u00fcme Git
\n\u0130sl\u00e2m\u2019da Kurban. \u00d6nceki din ve k\u00fclt\u00fcrlerde farkl\u0131 \u015fekil ve ama\u00e7larla da olsa varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren ve C\u00e2hiliye toplumunun din\u00ee hayat\u0131nda \u00f6nemli bir yeri …<\/p>\n

1\/2
\nM\u00fcellif:
\nAHMET G\u00dc\u00c7
\nArap\u00e7a\u2019da gerek madd\u00ee gerekse m\u00e2nev\u00ee her t\u00fcrl\u00fc yak\u0131nl\u0131\u011f\u0131 ve yak\u0131n olmay\u0131 ku\u015fatacak bir anlam yelpazesine sahip olan kurb\u00e2n kelimesi din\u00ee terminolojide kendisiyle Allah\u2019a yakla\u015f\u0131lan \u015feyi, \u00f6zel olarak da Allah\u2019a yak\u0131nl\u0131k sa\u011flamak, yani ibadet (kurbet) amac\u0131yla belli vakitte belirli cinsten hayvanlar\u0131 kesmeyi ve bu ama\u00e7la kesilen hayvan\u0131 ifade eder. Kurban hemen b\u00fct\u00fcn dinlerin ana temalar\u0131ndan birini te\u015fkil etti\u011fi gibi \u00e7e\u015fitli dillerde bu kavram\u0131 ifade i\u00e7in kullan\u0131lan kelimelerin k\u00f6k anlamlar\u0131nda da m\u00fc\u015fterek taraflar vard\u0131r. Latince k\u00f6kenli Bat\u0131 dillerinde kurban kar\u015f\u0131l\u0131\u011f\u0131 kullan\u0131lan sacrifice k\u00f6k\u00fcnde \u201ckutsamak, bir nesnenin tanr\u0131ya sunularak kutsal hale getirilmesi\u201d, offering de \u201ctanr\u0131ya hediye sunma, takdime\u201d anlam\u0131n\u0131 ta\u015f\u0131r. Eski Ahid\u2019de kurban kar\u015f\u0131l\u0131\u011f\u0131nda \u201cba\u011f\u0131\u015f ve vergi\u201d m\u00e2nas\u0131ndaki minha, \u201cyakla\u015ft\u0131ran \u015fey\u201d anlam\u0131nda gorban ve \u201ckutsal kan d\u00f6kme\u201dyi ifade eden zebah kelimeleri kullan\u0131l\u0131r (Tekv\u00een, 4\/3, 31\/54, 32\/14, 33\/10; \u00c7\u0131k\u0131\u015f 10\/25, 12\/27; Levililer, 2\/1-13; Ezra, 20\/28, 40\/43). S\u00e2m\u00ee gelenek i\u00e7inde yer alan Arap\u00e7a\u2019da kurban kelimesi terim anlam\u0131ndaki kurban\u0131 da ku\u015fatacak bi\u00e7imde daha genel bir anlam ta\u015f\u0131rken \u0130sl\u00e2m\u00ee literat\u00fcrde ibadet amac\u0131yla kesilen hayvana udhiyye (dahiyye) eti i\u00e7in kesilen hayvana zeb\u00eeha denilir. Udhiyye adland\u0131rmas\u0131, hayvan\u0131n kurban bayram\u0131nda ku\u015fluk vakti (duh\u00e2) kesilmekte olu\u015fuyla a\u00e7\u0131klan\u0131r. \u201c\u0130badet\u201d anlam\u0131nda nes\u00eeke, n\u00fcs\u00fck ve mensek de \u00f6zelde kurban\u0131 ifade eder. Hac ve umrede kesilen kurbanlar ise genel olarak \u201csevkedilip g\u00f6t\u00fcr\u00fclen, sunulan \u015fey\u201d m\u00e2nas\u0131nda hedy veya kesilen hayvan\u0131n b\u00fcy\u00fckba\u015f ya da k\u00fc\u00e7\u00fckba\u015f olu\u015funa g\u00f6re bedene ve dem \u015feklinde \u00f6zel isimler alm\u0131\u015f, do\u011fan \u00e7ocuk i\u00e7in kesilen kurbana da yeni do\u011fan \u00e7ocu\u011fun ba\u015f\u0131ndaki sa\u00e7\u0131n ad\u0131ndan hareketle ak\u00eeka denilmi\u015ftir. T\u00fcrk\u00e7e\u2019de kurban kelimesi yal\u0131n olarak kullan\u0131ld\u0131\u011f\u0131nda kurban bayram\u0131nda ibadet amac\u0131yla kesilen hayvan\u0131 ve bu kesim i\u015flemini ifade ederken di\u011ferleri t\u00fcr\u00fcne g\u00f6re \u201cadak kurban\u0131, kef\u00e2ret kurban\u0131\u201d gibi \u00f6zel isimler alm\u0131\u015ft\u0131r.<\/p>\n

\u0130sl\u00e2m \u00d6ncesi Dinlerde Kurban. Kurban tap\u0131n\u0131lan tabiat \u00fcst\u00fc varl\u0131k veya varl\u0131klara yak\u0131nla\u015fma, \u015f\u00fckran duygular\u0131n\u0131 ifade etme, bir \u015fey isteme ya da g\u00fcnahlara kef\u00e2ret olmas\u0131 gibi niyetlerle sunulan varl\u0131k ve nesnelerdir. Tabiat \u00fcst\u00fc bir g\u00fcce sunulan nesnelere genel anlamda takdime ad\u0131 verilirken kurban kelimesi \u00f6zellikle \u00f6ld\u00fcrme veya bo\u011fazlama yoluyla sunulanlar i\u00e7in kullan\u0131lmaktad\u0131r. Kurban olay\u0131nda esas unsur, sunulan hediyeyi kabul etme durumunda olan tabiat \u00fcst\u00fc g\u00fcc\u00fcn veya kendisine b\u00f6yle bir g\u00fc\u00e7 atfedilmi\u015f olan varl\u0131\u011f\u0131n bulunmas\u0131d\u0131r. Kurban sunan ki\u015fi bu \u015fekilde tabiat \u00fcst\u00fc g\u00fc\u00e7le ili\u015fkiye girmeyi veya daha \u00f6nce girmi\u015f oldu\u011fu ili\u015fki-yi s\u00fcrd\u00fcrmeyi ama\u00e7lar. \u00d6te yandan baz\u0131 toplumlarda kurban olarak takdim edilen nesnelerin yok edilmesi i\u015flemi esas kabul edilmi\u015f, buna g\u00f6re kurban, \u201cobjelerin bir tanr\u0131ya veya herhangi bir tabiat \u00fcst\u00fc g\u00fcce takdim edildi\u011fi bir k\u00fclt faaliyeti\u201d olarak tan\u0131mlanm\u0131\u015ft\u0131r. Takdim edenin, bir \u015feyi kendi tasarrufundan \u00e7\u0131kar\u0131p tabiat \u00fcst\u00fc bir al\u0131c\u0131ya sundu\u011fu d\u00fc\u015f\u00fcncesi esas al\u0131narak kurban, \u201cicra edili\u015fi esnas\u0131nda bir \u015feyin sunuldu\u011fu veya yok edildi\u011fi, objesinin m\u00e2nev\u00ee bir g\u00fc\u00e7 kayna\u011f\u0131 ile b\u00f6yle bir g\u00fcce ihtiya\u00e7 duyan ki\u015fi aras\u0131nda ili\u015fkiler tesis etti\u011fi din\u00ee t\u00f6ren\u201d \u015feklinde tarif edilmi\u015ftir.<\/p>\n

Erken Paleolitik d\u00f6nemden itibaren \u00e7e\u015fitli k\u00fclt\u00fcrlerde kurban ibadetinin farkl\u0131 uygulamalar\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Antik Yunan dininde yer alt\u0131 ve deniz tanr\u0131lar\u0131na siyah, ate\u015f tanr\u0131lar\u0131na k\u0131z\u0131l renkte hayvanlar, g\u00fcne\u015f tanr\u0131s\u0131 Helios\u2019a s\u00fcratli atlar, tanr\u0131 Zeus\u2019a kozmik verimlilik g\u00fc\u00e7lerinin simgesi olarak kabul edilen bo\u011fa kurban edilirdi. Kurban vas\u0131tas\u0131yla tanr\u0131lar\u0131n, tanr\u0131lar sayesinde de insan ve tabiat\u0131n ya\u015fad\u0131\u011f\u0131na inan\u0131l\u0131rd\u0131. Arkeolojik bulgular, eski M\u0131s\u0131r\u2019da rahiplerin idaresinde \u00e2yin haline getirilmi\u015f kurban k\u00fclt\u00fcn\u00fcn bulundu\u011funu g\u00f6stermektedir. Sumerler\u2019in ya\u015fad\u0131\u011f\u0131 eski Mezopotamya\u2019da da rahiplerin e\u015fli\u011finde zorunlu kurbanlarla i\u015ftirak edilen olduk\u00e7a geli\u015fmi\u015f bayram takvimleri bulunurdu. Hititler\u2019in tanr\u0131lar\u0131n yard\u0131m ve aff\u0131n\u0131 kazanmak i\u00e7in kurban kestikleri, baz\u0131 yiyecekler takdim ettikleri bilinmektedir. Din\u00ee ve mitolojik Ugarit metinlerinde Mezopotamya ve Ken\u2018\u00e2n \u00f6zelli\u011fi ta\u015f\u0131yan bir kurban k\u00fclt\u00fcn\u00fcn izleri g\u00f6r\u00fclmektedir. Mil\u00e2ttan \u00f6nce ilk biny\u0131la kadar tarihlendirilen kit\u00e2belere g\u00f6re G\u00fcney Arabistan\u2019\u0131n y\u00fcksek k\u00fclt\u00fcrlerinde rahiplerce y\u00f6netilen, g\u00fcne\u015f, ay ve Ven\u00fcs gibi y\u0131ld\u0131zlarla b\u00fcy\u00fck tanr\u0131lara sunulan kurban \u00e2yinleri vard\u0131. Eski \u0130ranl\u0131lar tanr\u0131lara kurbanlar, \u00e7e\u015fitli bitkiler ve haoma i\u00e7kisi sunmu\u015flard\u0131r. Zerd\u00fc\u015ft hayvan kurban\u0131n\u0131 yasaklayarak Ahura Mazda\u2019ya adak ve \u015f\u00fck\u00fcrler kurban\u0131n\u0131 telkin ettiyse de \u00f6l\u00fcm\u00fcnden sonra canl\u0131 kurban \u00e2detine geri d\u00f6n\u00fclm\u00fc\u015ft\u00fcr. \u0130ranl\u0131lar adak ve \u015f\u00fckranlar\u0131n\u0131 H\u00fcrm\u00fcz\u2019e, di\u011fer takdimelerini de k\u00f6t\u00fcl\u00fc\u011f\u00fc engellemesi i\u00e7in Ehrimen\u2019e arzederlerdi. S\u00e2bi\u00ee toplumunda g\u00fcvercin ve ko\u00e7un kurban edildi\u011fi t\u00f6renleri vaftiz olmu\u015f rahip veya yard\u0131mc\u0131s\u0131 icra eder, kurban edilen hayvan\u0131n kutsiyetine inan\u0131ld\u0131\u011f\u0131ndan vaftiz olmayanlar\u0131n ona dokunmas\u0131na izin verilmezdi. G\u00fcn\u00fcm\u00fcz ilkel kabilelerinde tanr\u0131lar\u0131n yard\u0131mlar\u0131n\u0131 sa\u011flamak, gazaplar\u0131ndan korunmak veya g\u00fcnahlardan kurtulmak i\u00e7in tavuk kurban\u0131 yayg\u0131nd\u0131r; ayr\u0131ca s\u0131\u011f\u0131r ve k\u00f6pek de kurban edilmekte, yiyecek ve i\u00e7ecek maddeleri sunulmaktad\u0131r.<\/p>\n

Japon dini \u015eintoizm\u2019de kurban ve takdimeler tanr\u0131lara ve \u00f6l\u00fclere, onlar\u0131n \u00f6fkesini yat\u0131\u015ft\u0131r\u0131p lutuf ve yard\u0131mlar\u0131n\u0131 sa\u011flamak veya g\u00fcnahlara kef\u00e2ret d\u00fc\u015f\u00fcncesiyle sunulurdu. Erken d\u00f6nemlerde uygulanan insan kurbanlar\u0131n\u0131n yerini sonradan hayvan kurbanlar\u0131 alm\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde pirin\u00e7 ve pirin\u00e7 \u015farab\u0131ndan olu\u015fan yemek takdimeleriyle elbise ve mesken dahil \u00fc\u00e7 asl\u00ee ihtiyaca tekab\u00fcl eden her \u015fey kurban olarak sunulmaktad\u0131r.<\/p>\n

Eski \u00c7in\u2019de tanr\u0131lara ve \u00f6len atalar\u0131n ruhlar\u0131na onlar\u0131 memnun etmek ve il\u00e2h\u00ee lutuflar elde etmek amac\u0131yla evcil olan ve olmayan hayvanlar kurban edilir; hububat, mayaland\u0131r\u0131lm\u0131\u015f i\u00e7ki, \u00e7e\u015fitli yiyecekler ve ipek gibi takdimeler sunulurdu. \u00d6nceleri yayg\u0131n olan insan kurban\u0131na Konf\u00fc\u00e7y\u00fcs\u2019le birlikte son verilmi\u015ftir. \u0130mparator taraf\u0131ndan k\u0131\u015f g\u00fcn d\u00f6n\u00fcm\u00fcnde g\u00f6\u011fe ve yere sunulan kurban\u0131n \u00f6nemli bir yeri vard\u0131. En \u00f6nemli takdimeler b\u00fct\u00fcn ailenin bir araya geldi\u011fi, senenin ilk ve son g\u00fcnlerinde yap\u0131l\u0131rd\u0131. G\u00fcne\u015f tutulmas\u0131, sel bask\u0131n\u0131, salg\u0131n hastal\u0131k, kurakl\u0131k, a\u00e7l\u0131k gibi durumlarda da uygun kurbanlar sunulurdu.<\/p>\n

Hinduizm\u2019de kurban insanlar\u0131 kurtulu\u015fa g\u00f6t\u00fcren yollardan biridir. Brahmanlar d\u00f6neminde, kozmik g\u00fcc\u00fc meydana getirdi\u011fine inan\u0131lan ve yarat\u0131l\u0131\u015f\u0131n s\u0131rr\u0131, k\u00e2inat\u0131n devam\u0131n\u0131n anahtar\u0131 olarak kabul edilen kurban merasimi rahiplerin nezaretinde ger\u00e7ekle\u015ftirilirdi. Vedalar d\u00f6neminde g\u00fcnl\u00fck merasimler ate\u015fte yak\u0131lan takdimeleri, kutsal soma i\u00e7kisini yere d\u00f6kmeyi, atalara, yer tanr\u0131lar\u0131na ve ruhlara yiyecek takdimelerini ihtiva ederdi. Ayl\u0131k takdimeler yeni ay ve dolunayda \u00e7e\u015fitli tanr\u0131lara, \u00f6zellikle f\u0131rt\u0131na tanr\u0131s\u0131 \u0130ndra\u2019ya sunulan pastalar ve yiyeceklerdi. Fakat kef\u00e2ret niyetiyle ve ilkbahar\u0131n ba\u015flang\u0131c\u0131nda bolluk d\u00fc\u015f\u00fcncesiyle, ya\u011fmurlu mevsim ve serin k\u0131\u015f beklentisiyle rahipler taraf\u0131ndan bir y\u0131lda \u00fc\u00e7 defa olmak \u00fczere mevsimlik kurbanlar sunulurdu. Upani\u015fadlar sonras\u0131 d\u00f6nemde de kurban sistemi korunmu\u015f, ancak m\u00e2bed ibadetinin ortaya \u00e7\u0131k\u0131\u015f\u0131 ve Budizm, Jainizm gibi yeni dinlerin muhalefeti sebebiyle giderek \u00f6nemini kaybetmi\u015ftir. \u00c7\u00fcnk\u00fc Budizm ve Jainizm\u2019de \u201cAhimsa\u201d (hi\u00e7bir canl\u0131y\u0131 \u00f6ld\u00fcrmemek) prensibi ve ten\u00e2s\u00fch inanc\u0131 gere\u011fi canl\u0131 yarat\u0131klar kurban edilmemektedir. Ancak her iki din mensuplar\u0131 m\u00e2bedlerinde t\u00fcts\u00fc, mum, buhur, yiyecek ve i\u00e7ecekler takdim ederlerdi.<\/p>\n

Yahudilik\u2019te baz\u0131 hayvanlar\u0131n veya yiyeceklerin Tanr\u0131\u2019ya ba\u011fl\u0131l\u0131\u011f\u0131n bir i\u015fareti olarak ve O\u2019nun lutfunu kazanmak, aff\u0131n\u0131 sa\u011flamak niyetiyle bir mezbah \u00fczerinde tamamen ya da k\u0131smen yok edilmesinden ibaret olan kurban ibadetinin tarihi Hz. \u0130br\u00e2him\u2019e kadar g\u00f6t\u00fcr\u00fclmektedir. Onun d\u00f6neminde s\u0131\u011f\u0131r, davar, kumru, g\u00fcvercin gibi hayvanlar Tanr\u0131\u2019ya sunulurdu (Tekv\u00een, 8\/20, 13\/18, 15\/7-11, 17-21). \u0130shak (Tekv\u00een, 26\/25) ve o\u011flu Ya\u2018k\u016bb taraf\u0131ndan da devam ettirilen kurban gelene\u011fi \u0130sr\u00e2ilo\u011fullar\u0131\u2019nca, baz\u0131 d\u00f6nemlerdeki farkl\u0131 uygulamalarla birlikte Kud\u00fcs\u2019teki m\u00e2bedin 70 y\u0131l\u0131nda Romal\u0131lar taraf\u0131ndan y\u0131k\u0131l\u0131\u015f\u0131na kadar s\u00fcrd\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Ahd-i At\u00eek\u2019te kurban\u0131 ifade eden en kapsaml\u0131 terim \u0130br\u00e2n\u00eece\u2019de \u201cvermek\u201d anlam\u0131na gelen \u201cmanah\u201d fiilinden t\u00fcretilmi\u015f, \u201cbir ba\u011f\u0131\u015f veya vergi\u201d m\u00e2nas\u0131ndaki \u201cminha\u201dd\u0131r. Bu kelime hububat takdimelerini (Levililer, 2; \u0130\u015faya, 43\/2), genel olarak kurban\u0131 (I. Samuel, 2\/29, 26\/19) ve \u00f6zellikle de hayvan kurbanlar\u0131n\u0131 (Tekv\u00een, 4\/3, 4; I. Samuel, 2\/12-17) ifade etmek \u00fczere kullan\u0131lm\u0131\u015ft\u0131r. Kurban kar\u015f\u0131l\u0131\u011f\u0131nda kullan\u0131lan bir di\u011fer terim, \u201cgrb\u201d k\u00f6k\u00fcnden \u201cyakla\u015ft\u0131ran \u015fey\u201d anlam\u0131na gelen ve kanl\u0131 kans\u0131z b\u00fct\u00fcn takdimeler i\u00e7in kullan\u0131lan \u201cgorban\u201dd\u0131r (Levililer, 1\/2-9; Ezra, 20\/28, 40\/43). Mezbah \u00fczerinde tamamen yak\u0131lan takdime veya kurban \u00e7e\u015fidini ifade etmek i\u00e7in kullan\u0131lan kelime \u0130br\u00e2n\u00eece\u2019de \u201cy\u00fckselmek\u201d m\u00e2nas\u0131ndaki \u201colah\u201dt\u0131r (Tekv\u00een, 4\/8-20; \u00c7\u0131k\u0131\u015f, 10\/25; Levililer, 1\/17). \u201cKutsal kan\u0131 d\u00f6kmek\u201d veya \u201cbo\u011fazlanan \u015fey\u201d anlamlar\u0131na gelen \u201czebah\u201d ise genellikle kom\u00fcnyon kurban\u0131n\u0131 ve bir hayvan\u0131 s\u0131rf etini yemek niyetiyle bo\u011fazlamay\u0131 ifade etmektedir (Tekv\u00een, 31\/54; \u00c7\u0131k\u0131\u015f, 10\/25, 12\/27). \u0130br\u00e2n\u00eece\u2019de hem \u201cg\u00fcnah\u201d hem de \u201cg\u00fcnah\u0131 ortadan kald\u0131ran din\u00ee t\u00f6ren\u201d m\u00e2nas\u0131ndaki \u201chattah\u201d ile (Levililer, 4\/1-5, 13, 6\/17-23) \u201csu\u00e7\u201d ve \u201cdaha sonra kendisiyle bu su\u00e7un d\u00fczeltildi\u011fi vas\u0131ta\u201d m\u00e2nas\u0131ndaki \u201casham\u201d kelimeleri ise kef\u00e2ret d\u00fc\u015f\u00fcncesiyle sunulan kurbanlar i\u00e7in kullan\u0131lmaktad\u0131r.<\/p>\n

Yahudilik\u2019te kurban uygulamas\u0131, M\u00fbs\u00e2 \u015feriat\u0131nda uygun g\u00f6r\u00fclen hayvanlar\u0131 bo\u011fazlamak suretiyle sunulan kanl\u0131 kurbanlar ve \u00e7e\u015fitli yiyecek, su ve \u015farap gibi i\u00e7eceklerin takdim edilmesi \u015feklindeki kans\u0131z kurbanlar olmak \u00fczere ikiye ayr\u0131lmaktad\u0131r. Kurbanlar g\u00fcnl\u00fck, haftal\u0131k, ayl\u0131k, mevsimlik ve y\u0131ll\u0131k olarak sunulurdu. D\u00e2im\u00ee kurban (olat tamid) her g\u00fcn sabah ak\u015fam sunulan birer y\u0131ll\u0131k iki kuzudan ibaretti (\u00c7\u0131k\u0131\u015f, 29\/38-42). Haftal\u0131k kurban olarak sebt g\u00fcn\u00fcnde yak\u0131lan takdimeden ba\u015fka birer y\u0131ll\u0131k kusursuz iki erkek kuzu bo\u011fazlan\u0131rd\u0131 (Say\u0131lar, 28\/9-10). Ayl\u0131k kurban niyetiyle her kamer\u00ee ay\u0131n ilk g\u00fcn\u00fcnde iki gen\u00e7 bo\u011fa, bir ko\u00e7, birer y\u0131ll\u0131k kusursuz yedi erkek kuzu, ayr\u0131ca su\u00e7 takdimesi olarak \u201cyeni ay bayram\u0131 kurban\u0131\u201d ad\u0131 verilen bir erke\u00e7 sunulurdu (Say\u0131lar, 28\/11-15). Y\u0131ll\u0131k kurbanlar aras\u0131nda, senenin belirli zamanlar\u0131nda kutlanan bayram g\u00fcnlerinde takdim edilen kurbanlar\u0131n ayr\u0131 bir yeri vard\u0131r. \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n M\u0131s\u0131r b\u00f6lgesindeki esaretlerinden kurtar\u0131l\u0131\u015f\u0131n\u0131n an\u0131s\u0131na (\u00c7\u0131k\u0131\u015f, 12\/12-14) kutlanan F\u0131s\u0131h (Pesah) bayram\u0131nda bir kuzu kurban edilirdi (\u00c7\u0131k\u0131\u015f, 12\/1-19, 21-24, 43-49; Levililer, 23\/4-8). F\u0131s\u0131h\u2019\u0131n ikinci gecesinden itibaren ellinci g\u00fcne kadar kutlanan ilk mahsul bayram\u0131nda \u00e7e\u015fitli zira\u00ee \u00fcr\u00fcnlerin turfandas\u0131 sunulur, bir y\u0131ll\u0131k kusursuz erkek kuzu da kurban edilirdi (\u00c7\u0131k\u0131\u015f, 11\/4-5, 12\/29-32, 13\/1-2, 12, 22\/29, 34\/19-20). Takdimelerin yap\u0131ld\u0131\u011f\u0131 bir di\u011fer bayram da Ro\u015fha\u015fahan\u2019\u0131n ilk g\u00fcn\u00fcnden itibaren on g\u00fcnl\u00fck t\u00f6vbe zaman\u0131n\u0131n sonundaki kef\u00e2ret g\u00fcn\u00fcd\u00fcr (Yom Kipur). \u00d6te yandan Yahova\u2019n\u0131n \u0130sr\u00e2ilo\u011fullar\u0131\u2019ndan istedi\u011fi ba\u015fka takdime \u00e7e\u015fitleri de vard\u0131 (\u00c7\u0131k\u0131\u015f, 25\/1-7, 35\/4-9, 20-29, 36\/3). Nitekim Tevrat\u2019ta ve Kur\u2019an\u2019da belirtildi\u011fine g\u00f6re Hz. M\u00fbs\u00e2 zaman\u0131nda \u0130sr\u00e2ilo\u011fullar\u0131\u2019ndan bir de sa\u011flam, kusursuz, \u00fczerine hi\u00e7 boyunduruk binmemi\u015f inek kurban etmeleri istenmi\u015f ve bu kurbanla ilgili i\u015flemler ayr\u0131ca bildirilmi\u015ftir (Say\u0131lar, 19\/1-10; Tesniye, 21\/1-9; el-Bakara 2\/67-73). Tevrat\u2019ta kurban\u0131n temiz ve eti yenilen hayvanlardan se\u00e7ilmesi istenmi\u015ftir (Levililer, 1\/1-2, 11\/47; Tesniye, 14\/11, 20).<\/p>\n

Kurban edilecek hayvanlar kusursuz olmal\u0131d\u0131r. Pek \u00e7ok durumda hayvan\u0131n erkek olmas\u0131 istenmi\u015f, \u015f\u00fck\u00fcr ve ilk mahsul takdimeleri gibi di\u011fer durumlarda erkekle di\u015fi aras\u0131nda tercih ki\u015fiye b\u0131rak\u0131lm\u0131\u015ft\u0131r. Kurban olarak sunulan hayvanlar\u0131n do\u011fumdan itibaren yedi g\u00fcnden \u00f6nce takdim edilmemesi (Levililer, 22\/26-27), anne ile yavrusunun ayn\u0131 g\u00fcnde bo\u011fazlanmamas\u0131 emredilmi\u015ftir (Levililer, 22\/28). \u0130lk do\u011fanlar bir y\u0131l i\u00e7inde takdim edilmelidir (Tesniye, 15\/19). Pesah kuzusunda oldu\u011fu gibi yak\u0131lan takdimelerle g\u00fcnah ve \u015f\u00fckran takdimelerinin bir ya\u015f\u0131ndan daha fazla olmas\u0131 istenmi\u015ftir (\u00c7\u0131k\u0131\u015f, 12\/5, 29\/38; Levililer, 9\/3, 23\/12, 19). Baz\u0131 \u00f6zel kurbanlar\u0131n bir i\u015f yapmam\u0131\u015f, boyunduruk vurulmam\u0131\u015f ve hen\u00fcz yavrulamam\u0131\u015f bir hayvandan olmas\u0131 gerekirdi (Say\u0131lar, 19\/1-10; el-Bakara 2\/67-71). Ayr\u0131ca kurban\u0131n onu sunan kimsenin mal\u0131 olmas\u0131 gerekiyordu (Tesniye, 28\/19; II. Samuel, 24\/24).<\/p>\n

Kurban\u0131n eti hakk\u0131nda yap\u0131lacak i\u015flem kurban\u0131n takdim edili\u015f amac\u0131na g\u00f6re de\u011fi\u015fiklik arzetmekteydi. Yak\u0131lmak \u00fczere sunulan kurban\u0131n eti tamamen mezbah \u00fczerinde yak\u0131l\u0131r; kom\u00fcnyon kurban\u0131 kohenler, onu takdim eden ve yak\u0131nlar\u0131 taraf\u0131ndan yenirdi (Levililer, 7\/15-21, 32-34, 35-36, 22\/29-30). Kurban\u0131n kan\u0131 ve Tanr\u0131\u2019ya tahsis edilen ya\u011f\u0131n\u0131n yenilmemesi ve b\u00fct\u00fcn nesiller boyunca buna riayet edilmesi istenmi\u015ftir (Levililer, 3\/17, 7\/22-31, 17\/10-14).<\/p>\n

Hz. \u00ces\u00e2 zaman\u0131ndaki kurban uygulamalar\u0131 Ahd-i At\u00eek\u2019e dayand\u0131r\u0131lmaktaysa da sonradan H\u0131ristiyanl\u0131k\u2019ta \u00ces\u00e2\u2019y\u0131 merkez\u00eele\u015ftiren farkl\u0131 bir kurban anlay\u0131\u015f\u0131 geli\u015ftirilmi\u015ftir. Kendisi de bir \u0130sr\u00e2illi olan \u00ces\u00e2 d\u00fcnyaya geldi\u011finde ailesi yahudi \u015feriat\u0131na uyarak (\u00c7\u0131k\u0131\u015f, 13\/2, 12; Levililer, 12\/2-6, 8) kurban sunmak i\u00e7in Yeru\u015falim\u2019e gitmi\u015f ve \u00ces\u00e2\u2019y\u0131 da g\u00f6t\u00fcrm\u00fc\u015f (Luka, 2\/22-24), \u00ces\u00e2, \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n kutlad\u0131\u011f\u0131 Pesah bayramlar\u0131na kat\u0131lm\u0131\u015ft\u0131r (Matta, 26\/2, 17-19; Markos, 14\/12-16). \u00d6te yandan \u00ces\u00e2, bir c\u00fczzaml\u0131y\u0131 iyi ettikten sonra M\u00fbs\u00e2 \u015feriat\u0131nda belirtildi\u011fi \u00fczere (Levililer, 13\/49, 14\/2-9) bir kurban kesmesini (Matta, 8\/4), din karde\u015fiyle darg\u0131n olan birinin bar\u0131\u015ft\u0131ktan sonra takdimesini sunmas\u0131n\u0131 istemi\u015ftir (Matta, 5\/23-24). Bu uygulamalara ra\u011fmen \u00ces\u00e2\u2019n\u0131n \u00e7arm\u0131ha gerilmesi ve diriltilmesi inanc\u0131n\u0131n ard\u0131ndan H\u0131ristiyanl\u0131\u011f\u0131n Yahudilik\u2019ten ayr\u0131 bir din mahiyeti kazanmaya ba\u015flad\u0131\u011f\u0131 bilinmektedir. Nitekim h\u0131ristiyan gelene\u011finde \u00ces\u00e2\u2019n\u0131n hav\u00e2rileriyle yedi\u011fi son ak\u015fam yeme\u011finde insanlar i\u00e7in d\u00f6k\u00fcld\u00fc\u011f\u00fcnden bahsetti\u011fi kan\u0131n\u0131n Ahd-i Ced\u00eed oldu\u011funa ve insanlar\u0131 Tanr\u0131 ile bar\u0131\u015ft\u0131rd\u0131\u011f\u0131na inan\u0131lm\u0131\u015f (Matta, 26\/26-28; Markos, 14\/22-24), Ahd-i At\u00eek Pesah\u0131\u2019n\u0131n icras\u0131 say\u0131lan bu yeme\u011fin \u00ces\u00e2\u2019n\u0131n kendisini Baba\u2019s\u0131na takdim etti\u011fi bir \u00e2yin anlam\u0131na geldi\u011fi anlay\u0131\u015f\u0131 benimsenmi\u015ftir.<\/p>\n

\u0130nciller\u2019deki, \u201c\u00ces\u00e2\u2019n\u0131n kan\u0131 bir\u00e7oklar\u0131n\u0131n g\u00fcnah\u0131n\u0131n ba\u011f\u0131\u015flanmas\u0131 i\u00e7in d\u00f6k\u00fcld\u00fc\u201d (Matta, 26\/26-28); \u201c\u0130nsano\u011flu kendisine hizmet edilmeye de\u011fil, ancak hizmet etmeye ve bir\u00e7oklar\u0131 i\u00e7in can\u0131n\u0131 fidye olarak vermeye geldi\u201d (Matta, 20\/28; Markos, 10\/45) ve Pavlus\u2019un mektuplar\u0131ndaki \u201cg\u00fcnah i\u00e7in bir kurban\u201d (\u0130br\u00e2n\u00eeler\u2019e Mektup, 10\/12) ve \u201cTanr\u0131\u2019ya kurban\u201d (Efesoslular\u2019a Mektup, 5\/2) \u015feklindeki ifadeleri, Hz. \u00ces\u00e2\u2019y\u0131 insanl\u0131\u011f\u0131 asl\u00ee g\u00fcnahtan kurtaran bir kurban (Romal\u0131lar\u2019a Mektup, 5\/12-21; I. Korintoslular, 15\/21-22) olarak g\u00f6ren inanca esas te\u015fkil etmi\u015ftir. B\u00f6ylece h\u0131ristiyan il\u00e2hiyat\u0131nda \u00ces\u00e2\u2019n\u0131n ha\u00e7 \u00fczerindeki \u00f6l\u00fcm\u00fcn\u00fcn tek ba\u015f\u0131na yeterli ve di\u011fer kurban sunma fiillerini faydas\u0131z k\u0131lan biricik kurban oldu\u011fu inanc\u0131 kabul edilmi\u015f, \u00ces\u00e2, kendisi ilk ve son kurban olarak Ahd-i At\u00eek\u2019in kurban sistemini iptal etmi\u015ftir (\u0130br\u00e2n\u00eeler\u2019e Mektup, 10\/5-10).<\/p>\n

B\u0130BL\u0130YOGRAFYA
\nR\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201c\u1e33rb\u201d md..<\/p>\n

J. M. P. Smith, \u201cSacrifice\u201d, A Dictionary of Religion and Ethics (ed. S. Mathews \u2013 G. B. Smith), London 1921, s. 394-395.<\/p>\n

IDB, IV, 147-158.<\/p>\n

DB2, s. 868-876.<\/p>\n

The Wordsworth Dictionary of Beliefs and Religions (ed. R. Goring), Edinburg 1992, s. 230-231.<\/p>\n

R. K. Yerkes, Sacrifice, London 1953, s. 1-7, 115-196, 197-216.<\/p>\n

F. H. Hilliard, How Men Worship, London 1969, s. 12, 37-38, 54-55, 59.<\/p>\n

R. de Vaux, Ancient Israel, London 1973, s. 406-456, 484, 507, 510-517.<\/p>\n

G. Parrinder, Worship in the World\u2019s Religions, London 1974, s. 64-67, 69-70.<\/p>\n

S. A. Nigosian, World Religions, London 1975, s. 106.<\/p>\n

H. Hubert \u2013 M. Mauss, Sacrifice: Its Nature and Function (trc. W. D. Halls), Chicago 1981, s. 1-103.<\/p>\n

\u015einasi G\u00fcnd\u00fcz, S\u00e2bi\u00eeler: Son Gnostikler, Ankara 1995, s. 161-162.<\/p>\n

a.mlf., Din ve \u0130nan\u00e7 S\u00f6zl\u00fc\u011f\u00fc, Ankara 1998, s. 226-227.<\/p>\n

B. J. Cooke, \u201cSacrifice (In Christian Theology)\u201d, New Catholic Encyclopedia, Washington 1967, XII, 837-840.<\/p>\n

The Concise Encyclopedia of Living Faiths (ed. R. C. Zaehner), London 1971, s. 213, 218-221.<\/p>\n

E. O. James, \u201cSacrifice\u201d, ERE, XI, 1-7.<\/p>\n

C. A. F. Rhys Davids, \u201cSacrifice\u201d (Buddhist)\u201d, a.e., XI, 7-8.<\/p>\n

E. Edwards, \u201cSacrifice (Iranian)\u201d, a.e., XI, 18-21.<\/p>\n

M. Revon, \u201cSacrifice (Japanese)\u201d, a.e., XI, 21-24.<\/p>\n

J. Henninger, \u201cSacrifice\u201d, ER, XII, 544-556.<\/p>\n

>>> DIKKAT DIKKAT DIKKAT <<<<\/strong><\/p>\n

\u0130sl\u00e2m\u2019da Kurban<\/strong>. \u00d6nceki din ve k\u00fclt\u00fcrlerde farkl\u0131 \u015fekil ve ama\u00e7larla da olsa varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren ve C\u00e2hiliye toplumunun din\u00ee hayat\u0131nda \u00f6nemli bir yeri olan kurban \u00e2deti \u0130sl\u00e2m dininde cinayet, \u015firk, israf, hayvana eziyet ve \u00e7evre kirlili\u011fi gibi olumsuz unsurlardan temizlenerek taabb\u00fcd\u00ee, mal\u00ee ve sosyal nitelikleri bir arada bulunduran bir ibadet halini alm\u0131\u015ft\u0131r.<\/p>\n

\u0130sl\u00e2m \u00f6ncesi Arap toplumunda \u00e7ocuklar\u0131n, k\u00f6le ve esirlerin putlara kurban edilmesi \u00e2detinin zay\u0131f da olsa izlerine rastlanmakla birlikte (el-Muva\u1e6d\u1e6da\u02be, \u201cNe\u1e95r\u201d, 7; \u0130bn Hi\u015f\u00e2m, I, 160-164; Cev\u00e2d Ali, VI, 191-193, 198-199) yayg\u0131n olan, putlara hayvanlar\u0131n kurban edilmesi \u015feklindeydi. C\u00e2hiliye Araplar\u0131, belli zamanlarda veya \u00f6nemli kabul ettikleri olaylar vesilesiyle gerek K\u00e2be\u2019deki gerekse Mekke\u2019nin di\u011fer b\u00f6lgelerinde ve Mekke d\u0131\u015f\u0131ndaki putlar\u0131n\u0131n yan\u0131nda m\u00e2bede olan sayg\u0131lar\u0131n\u0131, putlara olan ba\u011fl\u0131l\u0131klar\u0131n\u0131 g\u00f6stermek, onlara yak\u0131nla\u015fmak gayesiyle deve, s\u0131\u011f\u0131r, koyun, ceylan gibi hayvanlar\u0131 keserek kan\u0131n\u0131 onlar\u0131n \u00fczerine d\u00f6ker, kurban\u0131 par\u00e7alay\u0131p bu dikili ta\u015flar\u0131n \u00fczerine b\u0131rak\u0131r, y\u0131rt\u0131c\u0131 hayvanlar\u0131n ve ku\u015flar\u0131n yemesini beklerlerdi. Yarar sa\u011flayaca\u011f\u0131 d\u00fc\u015f\u00fcncesiyle \u00f6len kimsenin kabri ba\u015f\u0131nda veya cinlerden korunmak amac\u0131yla kurban kesildi\u011fi, ayr\u0131ca yeni do\u011fan \u00e7ocuk i\u00e7in ak\u00eeka kurban\u0131 kesilerek ziyafet verildi\u011fi, bereket getirece\u011fi beklentisiyle deve veya koyunun ilk do\u011fan yavrusunun (fera\u2018, fer\u2018a), receb ay\u0131n\u0131n ilk on g\u00fcn\u00fcnde \u201cat\u00eere\u201d ad\u0131 verilen koyunun putlar i\u00e7in kurban edildi\u011fi bilinmektedir. \u0130sl\u00e2m d\u00f6neminde C\u00e2hiliye Araplar\u0131\u2019n\u0131n kurban \u00e2deti tevhid inanc\u0131na ayk\u0131r\u0131 \u00f6\u011felerden temizlenerek Hz. \u0130br\u00e2him\u2019in s\u00fcnnetine uygun bi\u00e7imde ihya edilmi\u015f ve sosyal i\u015flevler de y\u00fcklenerek zenginle\u015ftirilmi\u015ftir. Putlar i\u00e7in hayvan kurban etme \u015firk, bu \u015fekilde kesilen hayvanlar da murdar say\u0131lm\u0131\u015f (el-Bakara 2\/173; el-M\u00e2ide 5\/3; el-En\u2018\u00e2m 6\/121, 145; en-Nahl 16\/115), ak\u00eeka kurban\u0131 \u00e2deti ana hatlar\u0131yla \u0130sl\u00e2m d\u00f6neminde korunmu\u015f, son iki t\u00fcr kurban ise Allah i\u00e7in olmas\u0131 kayd\u0131yla \u0130sl\u00e2m\u2019\u0131n ilk d\u00f6nemlerinde c\u00e2iz g\u00f6r\u00fclm\u00fc\u015fken daha sonra \u201c\u0130sl\u00e2m\u2019da ne fera\u2018 ne de at\u00eere vard\u0131r\u201d hadisiyle yasaklanm\u0131\u015ft\u0131r (Buh\u00e2r\u00ee, \u201c\u02bfA\u1e33\u012b\u1e33a\u201d, 3, 4; M\u00fcslim, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 38).<\/p>\n

Kur\u2019an\u2019da ayr\u0131nt\u0131s\u0131 verilmeksizin Hz. \u00c2dem\u2019in iki o\u011flunun Allah\u2019a kurban takdim ettiklerinden s\u00f6z edilir (el-M\u00e2ide 5\/27) ve il\u00e2h\u00ee dinlerin hepsinde kurban h\u00fckm\u00fcn\u00fcn konuldu\u011fu bildirilir (el-Hac 22\/34). Kur\u2019an\u2019da hac ibadeti esnas\u0131nda kesilecek kurbanlarla ilgili baz\u0131 h\u00fck\u00fcmler yer alsa da (el-Bakara 2\/196; el-M\u00e2ide 5\/2, 95, 97; el-Hac 22\/28, 36, 37; el-Feth 48\/25) dolayl\u0131 bir i\u015faret hari\u00e7 (el-Kevser 108\/2) hac d\u0131\u015f\u0131ndaki kurban ibadetine temas edilmez. \u0130badetler konusunda takip edilen te\u015fr\u00ee\u2018 siyasetine uygun olarak gerek hac ve umre yapanlar\u0131n gerekse di\u011fer \u015fah\u0131slar\u0131n kurban kesme y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc ve di\u011fer kurban t\u00fcrleri hakk\u0131ndaki h\u00fck\u00fcmler Hz. Peygamber\u2019in s\u00f6z ve uygulamas\u0131yla belirlenmi\u015ftir. Res\u00fbl-i Ekrem\u2019in hicretin 2. y\u0131l\u0131ndan (624) itibaren kurban bayramlar\u0131nda kurban kesmeye ba\u015flamas\u0131, hac ve umre esnas\u0131ndaki uygulamas\u0131 ve kurbanla ilgili \u00e7e\u015fitli a\u00e7\u0131klamalar\u0131ndan olu\u015fan zengin hadis rivayeti (\u201cU\u1e0d\u1e25iyye\u201d, Mv.F\u0130, XIII, 307-350; \u201cU\u1e0d\u1e25iyye\u201d, Mv.F, V, 74-107) bu alandaki din\u00ee gelene\u011fin, f\u0131kh\u00ee yorum ve de\u011ferlendirmelerin ana zeminini te\u015fkil etmi\u015ftir.<\/p>\n

Mahiyeti ve Anlam\u0131<\/strong>. \u0130badetlerde fert ve toplum yarar\u0131yla a\u00e7\u0131klanabilir unsurlarla taabb\u00fcd\u00ee nitelik ta\u015f\u0131yan ve Allah\u2019a ba\u011fl\u0131l\u0131\u011f\u0131 temsil eden simgesel davran\u0131\u015flar \u00e7ok defa bir arada bulunur. Ancak mal\u00ee bir ibadet olan kurbanda taabb\u00fcd\u00ee y\u00f6nler de bulunmakla birlikte fert ve toplum yarar\u0131 daha \u00f6n plandad\u0131r.<\/strong> Kurban\u0131 hayvan\u0131n eti veya derisi i\u00e7in kesiminden (zebh, tezkiye) ay\u0131ran temel fark, onun Allah\u2019\u0131n r\u0131z\u00e2s\u0131n\u0131 kazanma ve iste\u011fine boyun e\u011fme gayesiyle kesilmi\u015f olmas\u0131d\u0131r. \u0130badetin \u00f6z\u00fcn\u00fc te\u015fkil eden bu gaye ancak \u015f\u00e2riin bildirdi\u011fi \u015fekil \u015fartlar\u0131na uyuldu\u011funda ger\u00e7ekle\u015fmi\u015f olur. Bu y\u00f6n\u00fcyle kurban ibadetinin \u00f6z\u00fc ve bi\u00e7imselli\u011fi din\u00ee bildirime dayan\u0131r. Kesilen kurban\u0131n etinin yenmesi, derisi ve di\u011fer par\u00e7alar\u0131ndan \u00e2zami \u00f6l\u00e7\u00fcde yararlan\u0131lmas\u0131 ibadetin \u00f6z\u00fcyle al\u00e2kal\u0131 bir gereklilik olmay\u0131p ikinci derecede yararlar, ibadetin d\u00fcnyev\u00ee boyutu ve anlam\u0131 olarak g\u00f6r\u00fclebilir. Klasik doktrinde kurban ibadetinin r\u00fckn\u00fcn\u00fcn kan ak\u0131tma olarak belirlenmesi de m\u00fccerret bir itl\u00e2f ameliyesi de\u011fil, bu ibadette derun\u00ee bir hal olan kulluk bilin\u00e7 ve iradesini temsil eden ve y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn en alt s\u0131n\u0131r\u0131nda bulunan objektif bir i\u015flemin kriter olarak se\u00e7ilmesi anlam\u0131n\u0131 ta\u015f\u0131r.<\/strong>
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\nKi\u015fi kurban kesmekle Allah\u2019\u0131n emrine boyun e\u011fmi\u015f ve kulluk bilincini korudu\u011funu canl\u0131 bir bi\u00e7imde ortaya koymu\u015f olur. Bunu yaparken de mal\u0131n\u0131 Allah i\u00e7in telef etmesi de\u011fil en yak\u0131nlar\u0131ndan ba\u015flayarak insanlara yararl\u0131 olacak tarzda ger\u00e7ekle\u015ftirmesi istenmi\u015ftir.<\/strong> Kur\u2019an\u2019da kurban\u0131n kan ve etinin de\u011fil kesenlerin din\u00ee duyarl\u0131l\u0131klar\u0131n\u0131n (takv\u00e2) Allah\u2019a ula\u015faca\u011f\u0131n\u0131n belirtilmesi (el-Hac 22\/37) buna i\u015faret eder.<\/strong><\/ins> Kurban Allah\u2019a verdi\u011fi nimetlerden dolay\u0131 \u015f\u00fck\u00fcr anlam\u0131 da ta\u015f\u0131r. M\u00fcminler her kurban kesiminde, Hz. \u0130br\u00e2him ile o\u011flu \u0130sm\u00e2il\u2019in Cen\u00e2b-\u0131 Hakk\u2019\u0131n buyru\u011funa mutlak itaat konusunda verdikleri, Kur\u2019an\u2019da da \u00f6zetle aktar\u0131lan (es-S\u00e2ff\u00e2t 37\/102-107) ba\u015far\u0131l\u0131 s\u0131nav\u0131n h\u00e2t\u0131ras\u0131n\u0131 tazelemi\u015f ve kendilerinin de benzeri bir itaate haz\u0131r olduklar\u0131n\u0131 simgesel davran\u0131\u015fla g\u00f6stermi\u015f olmaktad\u0131rlar.<\/p>\n

Kurban toplumda karde\u015flik, yard\u0131mla\u015fma ve dayan\u0131\u015fma ruhunu canl\u0131 tutar; sosyal adaletin ger\u00e7ekle\u015fmesine katk\u0131da bulunur.<\/strong> \u00d6zellikle et sat\u0131n alma imk\u00e2n\u0131 bulunmayan veya \u00e7ok s\u0131n\u0131rl\u0131 olan yoksullar\u0131n bulundu\u011fu ortamlarda onun bu rol\u00fcn\u00fc daha belirgin bi\u00e7imde g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Zengine mal\u0131n\u0131 Allah\u2019\u0131n r\u0131z\u00e2s\u0131, yard\u0131mla\u015fma ve ba\u015fkalar\u0131yla payla\u015fma yolunda harcama zevk ve al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 verir; onu cimrilik hastal\u0131\u011f\u0131ndan, d\u00fcnya mal\u0131na tutkunluktan kurtar\u0131r. Fakirin de varl\u0131kl\u0131 kullar arac\u0131l\u0131\u011f\u0131yla Allah\u2019a \u015f\u00fckretmesine, d\u00fcnya nimetinin yery\u00fcz\u00fcndeki da\u011f\u0131l\u0131m\u0131 konusunda karamsarl\u0131k ve d\u00fc\u015fmanl\u0131ktan kendini kurtarmas\u0131na ve kendini toplumunun bir \u00fcyesi olarak hissetmesine vesile olur.<\/strong> Kurban ibadetinin yarar\u0131 sadece sosyal dayan\u0131\u015fma ve mal\u00ee yard\u0131ma indirgenemeyece\u011fi, her ibadetin \u00f6z ve bi\u00e7im olarak ayr\u0131 anlam ve hikmetleri bulundu\u011fu i\u00e7in kurban yerine ba\u015fka bir ibadetin ikame edilmesi, mesel\u00e2 kurban\u0131n paras\u0131n\u0131n da\u011f\u0131t\u0131lmas\u0131, fakirlere g\u0131da yard\u0131m\u0131 yap\u0131lmas\u0131, namaz k\u0131l\u0131n\u0131p oru\u00e7 tutulmas\u0131 c\u00e2iz g\u00f6r\u00fclmez.<\/p>\n

Kurban \u00c7e\u015fitleri<\/strong>. \u00d6rfte ve f\u0131k\u0131h dilinde kurban denilince kurban bayram\u0131nda ibadet olarak kesilen hayvan anla\u015f\u0131l\u0131r.<\/strong> Burada belirleyici unsur vakit ve hayvan\u0131n bu vakte eri\u015fmenin sonucu olarak kesilmi\u015f olmas\u0131d\u0131r. Nitekim klasik f\u0131k\u0131h literat\u00fcr\u00fcnde de udhiyye (dahiyye), kurban bayram\u0131 kastedilerek \u201cbelli vakitte belli hayvanlar\u0131n \u015fer\u2018an belirlenmi\u015f usulde Allah i\u00e7in kesilmesi\u201d \u015feklinde tan\u0131mlan\u0131r (Abdullah b. Mahm\u00fbd el-Mevs\u0131l\u00ee, V, 16; \u015eemseddin er-Reml\u00ee, VIII, 130). Bu kurbandan ayr\u0131 olarak yine ibadet niyetiyle kesilen ve literat\u00fcrde \u00e7ok defa \u00f6zel isimlerle an\u0131lan ba\u015fka kurban \u00e7e\u015fitleri de vard\u0131r. Bunun ba\u015f\u0131nda adak (nezr) kurban\u0131 gelir. Adak kurban\u0131, dinen m\u00fckellef olmad\u0131\u011f\u0131 halde ki\u015finin Allah\u2019a kar\u015f\u0131 b\u00f6yle bir vaadde bulunarak \u00fczerine v\u00e2cip k\u0131ld\u0131\u011f\u0131 kurband\u0131r (bk. ADAK). Etinden yararlanma \u015fartlar\u0131 y\u00f6n\u00fcyle adak kurban\u0131, b\u00f6yle bir adak olmaks\u0131z\u0131n kesilen ve genel olarak \u201ctatavvu kurban\u0131\u201d olarak adland\u0131r\u0131lan di\u011fer kurbanlardan farkl\u0131l\u0131k g\u00f6sterir. \u00c7ocu\u011fun do\u011fumunun ilk g\u00fcnlerinde Allah\u2019a bir \u015f\u00fckran ni\u015fanesi olarak kesilen ak\u00eeka kurban\u0131, \u00f6len kimse ad\u0131na kesilen ve halk aras\u0131nda \u201ckabir kurban\u0131\u201d olarak da bilinen kurban, k\u0131ran ve temettu\u2018 hacc\u0131 yapanlar\u0131n kestikleri \u015f\u00fck\u00fcr kurban\u0131, hac ve umrede v\u00e2cibin terki veya ihram yasa\u011f\u0131n\u0131n ihl\u00e2li halinde gereken ceza ve kef\u00e2ret kurban\u0131 da (bk. BEDENE; DEM; HEDY; \u0130HS\u00c2R) temelde ibadet ama\u00e7l\u0131 hayvan kesimleridir. Farkl\u0131 adland\u0131rma, daha \u00e7ok y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc do\u011furan sebebin farkl\u0131l\u0131\u011f\u0131na i\u015fareti ama\u00e7lar. Mesel\u00e2 son say\u0131lanlarda y\u00fck\u00fcml\u00fcl\u00fck \u00e7ocu\u011funun do\u011fmas\u0131, adakta bulunma, k\u0131r\u00e2n veya temettu\u2018 hacc\u0131n\u0131 tamamlama yahut hac ve umrede kusurlu davran\u0131\u015f gibi mal\u00ee zenginlikten farkl\u0131 bir sebepten do\u011far. Bunlar\u0131n etinden yararlanma kurallar\u0131 ve din\u00ee h\u00fck\u00fcmleri de belli farkl\u0131l\u0131klar ta\u015f\u0131r. Bu sebeple klasik literat\u00fcr\u00fcn sistemati\u011fine uygun olarak a\u015fa\u011f\u0131da kurban bayram\u0131nda kesilen kurban\u0131n din\u00ee h\u00fckm\u00fc ve \u015fartlar\u0131 ele al\u0131nacak, yeri geldi\u011finde di\u011fer kurban \u00e7e\u015fitlerinin farkl\u0131 h\u00fck\u00fcmleri de belirtilecektir.<\/p>\n

Kurban\u0131n Din\u00ee H\u00fckm\u00fc. Kurban\u0131n me\u015fruiyetinde m\u00fcsl\u00fcmanlar\u0131n ittifak\u0131 bulunmakla birlikte din\u00ee h\u00fckm\u00fc fakihler aras\u0131nda tart\u0131\u015fmal\u0131d\u0131r. Dinen aranan \u015fartlar\u0131 ta\u015f\u0131yan kimselerin kurban kesmesi Hanef\u00ee mezhebinde Eb\u00fb Han\u00eefe ve bir rivayette Eb\u00fb Y\u00fbsuf taraf\u0131ndan savunulan, mezhepte de a\u011f\u0131rl\u0131k kazanan g\u00f6r\u00fc\u015fe, Reb\u00eea, Leys b. Sa\u2018d, Evz\u00e2\u00ee, S\u00fcfy\u00e2n es-Sevr\u00ee gibi baz\u0131 m\u00fcctehidlere ve \u0130mam M\u00e2lik\u2019ten bir rivayete g\u00f6re v\u00e2cip, Ca\u2018feriyye ve Zeydiyye de dahil fakihlerin \u00e7o\u011funlu\u011funa g\u00f6re ise m\u00fcekked s\u00fcnnettir. Hanef\u00eeler, Kur\u2019an\u2019da Hz. Peygamber\u2019e hitaben, \u201cRabbin i\u00e7in namaz k\u0131l, kurban kes\u201d (el-Kevser 108\/2) buyrulmas\u0131n\u0131n \u00fcmmeti de kapsad\u0131\u011f\u0131 ve gereklilik bildirdi\u011fi g\u00f6r\u00fc\u015f\u00fcndedir. Ayr\u0131ca Res\u00fbl-i Ekrem\u2019in bir\u00e7ok hadisinde hali vakti yerinde olanlar\u0131n kurban kesmesi emredilmi\u015f veya tavsiye edilmi\u015f, hatta, \u201cKim imk\u00e2n\u0131 oldu\u011fu halde kurban kesmezse bizim mescidimize yakla\u015fmas\u0131n\u201d (M\u00fcsned, II, 321; \u0130bn M\u00e2ce, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 2); \u201cEy insanlar, her sene her ev halk\u0131na kurban kesmek v\u00e2ciptir\u201d (\u0130bn M\u00e2ce, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 2; Tirmiz\u00ee, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 18) gibi ifadelerle bu gereklilik \u00f6nemle vurgulanm\u0131\u015ft\u0131r. \u00d6te yandan kurban kesmeyi Hz. Peygamber hi\u00e7 terketmemi\u015ftir. Bu ve benzeri delillerden hareket eden fakihler, gerekli \u015fartlar\u0131 ta\u015f\u0131yanlar\u0131n kurban bayram\u0131nda kurban kesmesini v\u00e2cip g\u00f6r\u00fcrler. S\u00fcnnet oldu\u011funu ileri s\u00fcrenler ise Kur\u2019an\u2019da bu konuda a\u00e7\u0131k bir emrin bulunmay\u0131\u015f\u0131ndan, Res\u00fbl-i Ekrem\u2019in devaml\u0131 yapm\u0131\u015f olmas\u0131n\u0131n kurban\u0131n s\u00fcnnet olmas\u0131yla da a\u00e7\u0131klanabilece\u011fi noktas\u0131ndan, ayr\u0131ca bu y\u00f6ndeki sah\u00e2be uygulamas\u0131ndan hareket ederler.<\/p>\n

Vasiyetinin veya ada\u011f\u0131n\u0131n bulunmas\u0131 halinde \u00f6len kimse i\u00e7in kurban kesilmesi gerekir ve kesilen kurban\u0131n etinin tamam\u0131 fakirlere da\u011f\u0131t\u0131l\u0131r. Vasiyet yahut adak yoksa \u015e\u00e2fi\u00ee mezhebinde a\u011f\u0131rl\u0131kl\u0131 g\u00f6r\u00fc\u015f \u00f6len kimse ad\u0131na kurban kesilmesinin c\u00e2iz olmad\u0131\u011f\u0131, M\u00e2lik\u00ee mezhebinde ise mekruh oldu\u011fu y\u00f6n\u00fcndedir (\u015eemseddin er-Reml\u00ee, VIII, 143-144). Delil olarak da ibadetlerde aslolan\u0131n din\u00ee bildirim oldu\u011funu ve bu konuda Hz. Peygamber\u2019den bir a\u00e7\u0131klama gelmemi\u015f olmas\u0131n\u0131 al\u0131rlar. Fakihlerin \u00e7o\u011funlu\u011fu ise hem Res\u00fblullah\u2019\u0131n \u00fcmmeti i\u00e7in de kurban kesti\u011fine dair rivayetlerden, hem geride kalanlar\u0131n yapt\u0131\u011f\u0131 s\u00e2lih amellerin, \u00f6zellikle de mal\u00ee y\u00f6n\u00fc bulunan sadaka ve hayr\u0131n sevab\u0131ndan \u00f6lenin yararlanaca\u011f\u0131na dair temennilerinden yola \u00e7\u0131karak \u00f6len kimse ad\u0131na kurban kesilebilece\u011fini ileri s\u00fcrerler. Ak\u00eeka kurban\u0131 Hanef\u00eeler\u2019e g\u00f6re mubah (baz\u0131 rivayetlerde mendup), di\u011fer \u00fc\u00e7 f\u0131k\u0131h mezhebine g\u00f6re s\u00fcnnet, Z\u00e2hir\u00eeler\u2019e g\u00f6re v\u00e2ciptir. Adak kurban\u0131 ile k\u0131r\u00e2n ve temettu\u2018 hacc\u0131 yapanlar\u0131n \u015f\u00fck\u00fcr kurban\u0131, hac ve umrenin ceza kurbanlar\u0131 da v\u00e2ciptir.<\/p>\n

Y\u00fck\u00fcml\u00fcl\u00fck \u015eartlar\u0131. Bir kimsenin kurban kesmekle y\u00fck\u00fcml\u00fc say\u0131lmas\u0131 i\u00e7in aranan \u015fartlara kurban\u0131n v\u00fcc\u00fbb \u015fartlar\u0131 denilir. Kurban kesmenin s\u00fcnnet oldu\u011funu s\u00f6yleyenlere g\u00f6re ise bunlar s\u00fcnnet olu\u015fun \u015fartlar\u0131d\u0131r. Bir kimsenin kurban kesmekle y\u00fck\u00fcml\u00fc olabilmesi i\u00e7in m\u00fcsl\u00fcman, ak\u0131l b\u00e2li\u011f (ergen), mukim ve zengin olmas\u0131 \u015fartlar\u0131 birlikte aran\u0131r. Hanef\u00eeler\u2019den Eb\u00fb Han\u00eefe ve Eb\u00fb Y\u00fbsuf ile M\u00e2lik\u00ee ve Hanbel\u00ee mezheplerine g\u00f6re kurbanla y\u00fck\u00fcml\u00fc say\u0131lmak i\u00e7in ak\u0131l ve bul\u00fb\u011f \u015fart olmay\u0131p gerekli mal\u00ee g\u00fcce sahip olan k\u00fc\u00e7\u00fck \u00e7ocuklar ve ak\u0131l hastalar\u0131 ad\u0131na kanun\u00ee temsilcileri taraf\u0131ndan kurban kesilmesi din\u00ee h\u00fckm\u00fc konusundaki g\u00f6r\u00fc\u015f farkl\u0131l\u0131\u011f\u0131na ba\u011fl\u0131 olarak gereklidir veya s\u00fcnnettir. Bu fakihler, kurban\u0131n mal\u00ee bir ibadet olu\u015funu ve ba\u015fta fakirler olmak \u00fczere \u00fc\u00e7\u00fcnc\u00fc \u015fah\u0131slar\u0131n hakk\u0131n\u0131n g\u00f6zetilmesi hususunu \u00f6n planda tutmu\u015flard\u0131r. Hanef\u00ee fakihlerinden \u0130mam Muhammed ve Z\u00fcfer ile \u015e\u00e2fi\u00eeler\u2019e g\u00f6re kurban m\u00fckellefiyeti i\u00e7in ak\u0131l ve bul\u00fb\u011f \u015fartt\u0131r. Hanef\u00ee mezhebinde bu konuda fetva \u0130mam Muhammed\u2019in g\u00f6r\u00fc\u015f\u00fcne g\u00f6re verilmi\u015f ve uygulamada bu g\u00f6r\u00fc\u015f a\u011f\u0131rl\u0131k kazanm\u0131\u015ft\u0131r.<\/p>\n

Dinen yolcu h\u00fckm\u00fcnde olan kimse kurban kesmekle y\u00fck\u00fcml\u00fc de\u011fildir. Ancak yolcu h\u00fckm\u00fcnde bulunan kimsenin tek ba\u015f\u0131na veya mukimlerle birlikte kurban kesmesine bir engel de yoktur. Di\u011fer mezheplere g\u00f6re kurban m\u00fckellefiyeti a\u00e7\u0131s\u0131ndan yolcu ile mukim aras\u0131nda kurban kesmenin s\u00fcnnet olmas\u0131 sebebiyle esasen bir farkl\u0131l\u0131k yoktur. Hanef\u00eeler\u2019in yolcu i\u00e7in b\u00f6yle bir ruhsattan s\u00f6z etmeleri, ibadetlerde k\u00fclfeti kald\u0131rmaya ve kurbandan g\u00f6zetilen hikmetlerin ger\u00e7ekle\u015fmesine \u00f6ncelik vermeleri sebebiyledir. \u00c7\u00fcnk\u00fc yolculuk halinde bulunan kimse gerek kurbanl\u0131k temin etme ve kurban\u0131 kesme, gerekse kesilen kurban\u0131n etini de\u011ferlendirme ve da\u011f\u0131tma a\u00e7\u0131s\u0131ndan o b\u00f6lge halk\u0131n\u0131n sahip oldu\u011fu bilgi ve imk\u00e2na sahip de\u011fildir. Bu kimselere kurban m\u00fckellefiyeti y\u00fcklemek madd\u00ee y\u00f6nden ziyade ibadetin ifas\u0131 y\u00f6n\u00fcnden a\u011f\u0131r bir k\u00fclfet te\u015fkil edebilir. Ancak g\u00fcn\u00fcm\u00fczde yolculuk \u015fartlar\u0131n\u0131n b\u00fcy\u00fck \u00f6l\u00e7\u00fcde de\u011fi\u015fti\u011fi ve an\u0131lan k\u00fclfeti en aza indiren imk\u00e2nlar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131, ayr\u0131ca kurban ibadetinin toplumda sosyal adaleti sa\u011flayan ve \u00fc\u00e7\u00fcnc\u00fc \u015fah\u0131slar\u0131n haklar\u0131n\u0131 ilgilendiren y\u00f6n\u00fcn\u00fcn bulundu\u011fu g\u00f6z \u00f6n\u00fcne al\u0131n\u0131rsa, bayramda asl\u00ee ikametg\u00e2h\u0131n\u0131 terkedenlerin di\u011fer y\u00fck\u00fcml\u00fcl\u00fck \u015fartlar\u0131 bulundu\u011fu ve savunulabilir bir gerek\u00e7e, s\u0131k\u0131nt\u0131 veya mazeret de s\u00f6z konusu olmad\u0131\u011f\u0131 s\u00fcrece kurban ibadetini bizzat veya vek\u00e2let yoluyla yerine getirmeleri tercihe \u015fayan g\u00f6r\u00fcnmektedir.<\/p>\n

Kurban kesme m\u00fckellefiyeti i\u00e7in d\u00f6rd\u00fcnc\u00fc \u015fart mal\u00ee imk\u00e2n\u0131n bulunmas\u0131d\u0131r. \u0130sl\u00e2m\u2019da zek\u00e2t, fitre (sadaka-i f\u0131tr) ve kurban gibi mal\u00ee y\u00f6n\u00fc bulunan ibadetlerle y\u00fck\u00fcml\u00fcl\u00fck belli bir asgari zenginlik \u00f6l\u00e7\u00fcs\u00fcne ula\u015fm\u0131\u015f olmaya ba\u011flanm\u0131\u015ft\u0131r.<\/strong> Dinen asgari zenginlik \u00f6l\u00e7\u00fcs\u00fc olarak belirlenen bu miktara \u201cnisab\u201d denir. Hanef\u00ee mezhebine g\u00f6re kurban kesmeyi v\u00e2cip k\u0131lan zenginli\u011fin \u00f6l\u00e7\u00fcs\u00fc zek\u00e2tta ve f\u0131t\u0131r sadakas\u0131nda aranan zenginlik \u00f6l\u00e7\u00fcs\u00fcyle ayn\u0131 olup ki\u015finin bor\u00e7lar\u0131 ve asl\u00ee ihtiya\u00e7lar\u0131 d\u0131\u015f\u0131nda 85 gr. (20 miskal) alt\u0131na ya da buna denk bir paraya veya mala sahip olmas\u0131d\u0131r. Klasik f\u0131k\u0131h doktrininin olu\u015ftu\u011fu d\u00f6nemde fazladan bu miktar mal\u0131 olan kimsenin kurban kesme imk\u00e2n\u0131na sahip oldu\u011fu d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f, ancak kurban nisab\u0131nda zek\u00e2tta oldu\u011fu gibi bir y\u0131l devam etmi\u015f bir zenginlik olmas\u0131 \u015fart\u0131 aranmayarak bayrama eri\u015fen ki\u015finin o g\u00fcnlerde bu zenginli\u011fe sahip bulunmas\u0131 y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn do\u011fmas\u0131 i\u00e7in yeterli g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. B\u00f6yle bir mal\u00ee imk\u00e2na sahip her m\u00fcsl\u00fcman\u0131n ak\u0131l b\u00e2li\u011f olmas\u0131 kayd\u0131yla kurban kesmesi gerekir. Bu durumdaki kad\u0131n ve yeti\u015fkin \u00e7ocuklar bizzat m\u00fckellef olmakla birlikte kocas\u0131 veya babas\u0131 bunlar ad\u0131na -hibe yoluyla- kurban keserse o da yeterli olur. Di\u011fer mezhepler kurban kesmeyi s\u00fcnnet sayd\u0131klar\u0131ndan kurban m\u00fckellefiyeti i\u00e7in ayr\u0131ca bir zenginlik \u00f6l\u00e7\u00fcs\u00fc tesbit etmemi\u015flerdir.<\/p>\n

Ekonomik g\u00fc\u00e7 ve zenginlik, hem i\u00e7inde bulunulan \u015fartlara hem de y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn konusuna g\u00f6re de\u011fi\u015fkenlik g\u00f6sterdi\u011fi ve bir y\u00f6n\u00fcyle \u00f6rf\u00ee oldu\u011fu i\u00e7in g\u00fcn\u00fcm\u00fczde ki\u015filerin yukar\u0131da zikredilen ilke ve \u00f6l\u00e7\u00fcler \u0131\u015f\u0131\u011f\u0131nda hareket etmesi, kendi b\u00fct\u00e7e imk\u00e2nlar\u0131 \u00e7er\u00e7evesinde s\u0131k\u0131nt\u0131 \u00e7ekmeden kurban \u00fccretini \u00f6deyip \u00f6deyemeyece\u011fini g\u00f6z \u00f6n\u00fcnde bulundurmas\u0131 ve ona g\u00f6re karar vermesi gerekir. Uygun olan, kurban alma imk\u00e2n\u0131 bulunmayan kimselerin kurban kesmek i\u00e7in kendini zorlamamas\u0131d\u0131r.<\/strong> Hatta baz\u0131 Hanef\u00ee fakihlerine g\u00f6re b\u00f6yle kimselerin kendilerine v\u00e2cip olmayan ibadeti v\u00e2cip hale getirmesi, b\u00f6ylece kesilen kurban\u0131n adak kurban\u0131 h\u00fckm\u00fcn\u00fc almas\u0131 bile ihtimal dahilindedir. Fakir kimsenin ald\u0131\u011f\u0131 kurbanl\u0131k hayvan\u0131n kaybolmas\u0131 ve ikinci bir kurbanl\u0131k almas\u0131, bu arada birincinin de bulunmas\u0131 halinde iki hayvan\u0131 da kesmesi gerekti\u011fi h\u00fckm\u00fc bu ihtimale dayan\u0131r. Ancak bu h\u00fck\u00fcm, ger\u00e7ek m\u00e2nas\u0131ndan ziyade madd\u00ee imk\u00e2n\u0131 olmad\u0131\u011f\u0131 halde sosyal bask\u0131 sebebiyle veya ibadetin ecrini ka\u00e7\u0131rmama gayesiyle kendini kurban kesmeye zorlayan kimseleri uyar\u0131, b\u00f6yle bir m\u00fckellefiyetin bulunmad\u0131\u011f\u0131na vurgu ve bunu \u00f6rneklendirme \u015feklinde anla\u015f\u0131lmal\u0131d\u0131r. Zaten Hanef\u00ee mezhebinde fetvaya esas olan a\u011f\u0131rl\u0131kl\u0131 g\u00f6r\u00fc\u015f, fakir kimsenin kesti\u011fi kurban\u0131n \u00f6zel olarak onu adamad\u0131\u011f\u0131 s\u00fcrece adak kurban\u0131 h\u00fckm\u00fcn\u00fc almayaca\u011f\u0131, zengin kimsenin kesti\u011fi kurbanla ayn\u0131 h\u00fckme t\u00e2bi oldu\u011fu, hatta kurban\u0131n etini da\u011f\u0131tma m\u00fckellefiyetinin en aza indi\u011fi y\u00f6n\u00fcndedir.<\/p>\n

Hanef\u00eeler, y\u00fck\u00fcml\u00fcl\u00fck \u015fartlar\u0131n\u0131 ta\u015f\u0131yan herkesin ayr\u0131 ayr\u0131 kurban kesmekle y\u00fck\u00fcml\u00fc oldu\u011funu (ayn\u00ee v\u00e2cip) ileri s\u00fcrerken M\u00e2lik\u00eeler, kurban kesen kimsenin niyet etmesi halinde ayn\u0131 kurban\u0131n sevab\u0131na nafaka halkas\u0131 i\u00e7inde bulunan birlikte oturdu\u011fu yak\u0131nlar\u0131n\u0131 da i\u015ftirak ettirebilece\u011fi ve bu kurban\u0131n onlar i\u00e7in yeterli olaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedir (\u0130bn R\u00fc\u015fd, III, 351-352; Kar\u00e2f\u00ee, IV, 152-154). \u015e\u00e2fi\u00eeler ve Hanbel\u00eeler de benzeri bir yakla\u015f\u0131mla kurban\u0131n kesen a\u00e7\u0131s\u0131ndan ayn\u00ee s\u00fcnnet, nafakalar\u0131n\u0131 sa\u011flamakla y\u00fck\u00fcml\u00fc oldu\u011fu aile fertleri a\u00e7\u0131s\u0131ndan kif\u00e2\u00ee s\u00fcnnet oldu\u011funu ileri s\u00fcrerler. Ayn\u00ee olu\u015f g\u00fcc\u00fc yeten her ferdin kesmesinin s\u00fcnnet oldu\u011fu, kif\u00e2\u00ee olu\u015f da i\u00e7lerinden biri kesmekle di\u011fer aile fertlerinden talebin s\u00e2k\u0131t oldu\u011fu ve s\u00fcnnetin yerine gelmi\u015f olaca\u011f\u0131 \u015feklinde a\u00e7\u0131klan\u0131r (\u0130bn Kud\u00e2me, IX, 438; Nevev\u00ee, II, 466-467; \u015eemseddin er-Reml\u00ee, VIII, 131). Bu g\u00f6r\u00fc\u015fteki fakihler delil olarak genelde Hz. Peygamber\u2019in b\u00f6yle bir yoruma a\u00e7\u0131k uygulamas\u0131n\u0131 (\u0130bn M\u00e2ce, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 1, 5; \u015eevk\u00e2n\u00ee, V, 125-127), Eb\u00fb Eyy\u00fbb el-Ens\u00e2r\u00ee\u2019nin, \u201cBiz bir tek koyun keserdik. Ki\u015fi onu kendisi ve aile fertleri i\u00e7in keserdi; yerlerdi ve ikram ederlerdi. Sonra insanlar bununla \u00f6v\u00fcn\u00fcr oldular\u201d \u015feklindeki a\u00e7\u0131klamas\u0131n\u0131 al\u0131rlar (el-Muva\u1e6d\u1e6da\u02be, \u201c\u1e0ca\u1e25\u00e2y\u00e2\u201d, 4; Tirmiz\u00ee, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 10).<\/p>\n

Ge\u00e7erlilik \u015eartlar\u0131. Kurban kesmekle m\u00fckellef olan kimsenin bu ibadeti ge\u00e7erli olarak yerine getirmi\u015f say\u0131labilmesi i\u00e7in gerek kurbanl\u0131k hayvanla gerekse bu hayvan\u0131n kesimiyle ilgili baz\u0131 \u015fartlar vard\u0131r. Bunlar kurban\u0131n s\u0131hhat \u015fartlar\u0131d\u0131r. 1. Dinen kurban olarak kesilmesi kabul edilmi\u015f hayvan t\u00fcrleri, topluca \u201cen\u2018\u00e2m\u201d ad\u0131yla an\u0131lan ehl\u00ee hayvanlar yani koyun, ke\u00e7i, s\u0131\u011f\u0131r, manda ve devedir. Dolay\u0131s\u0131yla ancak bu hayvanlar veya t\u00fcrde\u015fleri kurban olarak kesilebilir. \u0130bn Hazm \u00e7er\u00e7eveyi daha geni\u015f tutar (el-Mu\u1e25all\u00e2, VIII, 30-31). Tavuk, kaz, \u00f6rdek, deve ku\u015fu, ceylan gibi hayvanlar\u0131n kurban olarak kesilmesi ge\u00e7erli de\u011fildir. Kurban\u0131n ge\u00e7erlili\u011fi a\u00e7\u0131s\u0131ndan bu hayvanlar\u0131n erkek veya di\u015fi olmas\u0131 aras\u0131nda fark yoktur. Ancak koyunun erke\u011finin, di\u011ferlerinin ise di\u015fisinin kesilmesi daha faziletli g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Koyun ve ke\u00e7i sadece bir ki\u015fi i\u00e7in, deve, s\u0131\u011f\u0131r ve manda ise yedi ki\u015fiyi a\u015fmamak \u00fczere ortakla\u015fa kurban olarak kesilebilir. Bu h\u00fck\u00fcm Hanef\u00eeler dahil \u00fc\u00e7 mezhebe g\u00f6re olup M\u00e2lik\u00ee mezhebinde hayvan\u0131n t\u00fcr\u00fc ne olursa olsun ortak kurban kesimi c\u00e2iz g\u00f6r\u00fclmez; ancak kesen kimse \u00f6nceden niyet ederek fakir ebeveynini, k\u00fc\u00e7\u00fck \u00e7ocu\u011fu gibi yak\u0131nlar\u0131n\u0131 sevab\u0131na i\u015ftirak ettirebilir. Zeydiyye mezhebinde koyuna \u00fc\u00e7, deveye on ki\u015fiye kadar i\u015ftirak edilebilece\u011fi g\u00f6r\u00fc\u015f\u00fc a\u011f\u0131rl\u0131ktad\u0131r (bu konuda farkl\u0131 g\u00f6r\u00fc\u015fler ve dayand\u0131\u011f\u0131 rivayetler i\u00e7in bk. \u015eevk\u00e2n\u00ee, V, 115-116, 136-137). \u0130bn Hazm ise \u201cs\u00fcnnet-i hasene\u201d olarak nitelendirdi\u011fi kurbana i\u015ftirakte say\u0131 s\u0131n\u0131rland\u0131rmas\u0131na gitmez (el-Mu\u1e25all\u00e2, VIII, 50-51). 2. Koyun ve ke\u00e7i cinsinden hayvanlar bir ya\u015f\u0131n\u0131 doldurduktan sonra kurban edilebilir. Hanef\u00eeler ve Hanbel\u00eeler dahil fakihlerin \u00e7o\u011funlu\u011funa g\u00f6re, koyun semizlik ve g\u00f6steri\u015f olarak bir ya\u015f\u0131ndakilere denk olmas\u0131 halinde alt\u0131 ay\u0131n\u0131 tamamlad\u0131ktan sonra da kurban olarak kesilebilir. S\u0131\u011f\u0131r ve manda cinsinden hayvanlar iki ya\u015f\u0131n\u0131, deve ise be\u015f ya\u015f\u0131n\u0131 doldurduktan sonra kurban edilebilir. 3. Kesilecek hayvan\u0131n g\u00f6zle g\u00f6r\u00fcl\u00fcr bir noksan\u0131n\u0131n bulunmamas\u0131 gerekir. Kurban edilecek hayvan\u0131n sa\u011fl\u0131kl\u0131, organlar\u0131n\u0131n tamam ve besili olmas\u0131, hem ibadetin gaye ve mahiyetine hem de sa\u011fl\u0131k kurallar\u0131na uygun d\u00fc\u015fer. K\u00f6t\u00fcr\u00fcm derecesinde hasta, zay\u0131f ve d\u00fc\u015fk\u00fcn, baz\u0131 organlar\u0131 eksik, mesel\u00e2 bir veya iki g\u00f6z\u00fc k\u00f6r, kulaklar\u0131 ve boynuzlar\u0131 k\u00f6k\u00fcnden kesilmi\u015f, dili kesik, di\u015flerinin tamam\u0131 veya \u00e7o\u011fu d\u00f6k\u00fclm\u00fc\u015f, kuyru\u011fu ve memesi kesik hayvanlar kurban olmaz. Ancak hayvan\u0131n do\u011fu\u015ftan boynuzsuz, \u015fa\u015f\u0131, topal ve dengesiz, biraz hasta, bir kula\u011f\u0131 delinmi\u015f veya y\u0131rt\u0131lm\u0131\u015f olmas\u0131nda kurban a\u00e7\u0131s\u0131ndan bir sak\u0131nca yoktur. Koyunun, daha semiz ve lezzetli olmas\u0131 i\u00e7in do\u011fdu\u011funda kuyru\u011funun k\u0131smen veya tamamen kesilmesi kusur say\u0131lmaz. Kurban niyetiyle sat\u0131n al\u0131nan sa\u011fl\u0131kl\u0131 bir hayvan\u0131n sonradan kusurlu hale gelmesi durumunda Hanef\u00ee ve M\u00e2lik\u00eeler ba\u015fka bir kurbanl\u0131k hayvan\u0131n al\u0131nmas\u0131 gerekti\u011fini, \u015e\u00e2fi\u00ee ve Hanbel\u00eeler\u2019le bir grup t\u00e2bi\u00een fakihi onun bu haliyle kesilebilece\u011fini ileri s\u00fcrerler. Ancak Hanef\u00eeler kesim esnas\u0131nda sakatlanmas\u0131n\u0131 bu kuraldan ayr\u0131 tutarlar. 4. Kurbanl\u0131k hayvan\u0131n kesenin m\u00fclkiyeti alt\u0131nda olmas\u0131 veya kesenin b\u00f6yle bir tasarrufa yetkisinin bulunmas\u0131 gerekir. Hayvan\u0131n vadeli olarak sat\u0131n al\u0131nmas\u0131 veya hibe yoluyla edinilmesi \u00f6nemli de\u011fildir. 5. Kurban\u0131n sahih olabilmesi i\u00e7in belirlenmi\u015f vakit i\u00e7inde kesilmesi gerekir. Kurban, kurban bayram\u0131n\u0131n \u201ceyy\u00e2m-\u0131 nahr\u201d denilen ilk \u00fc\u00e7 g\u00fcn\u00fc yani zilhicce ay\u0131n\u0131n on, on bir ve on ikinci g\u00fcnleri, bayram namaz\u0131n\u0131n k\u0131l\u0131nmas\u0131ndan \u00fc\u00e7\u00fcnc\u00fc g\u00fcn\u00fcn ak\u015fam\u0131na kadarki s\u00fcre zarf\u0131nda kesilebilir. \u015e\u00e2fi\u00ee mezhebine ve baz\u0131 fakihlere g\u00f6re bu s\u00fcre bayram\u0131n d\u00f6rd\u00fcnc\u00fc g\u00fcn\u00fc ak\u015fam\u0131na kadard\u0131r. Bayram namaz\u0131 k\u0131l\u0131nmayan yerlerde sabah namaz\u0131 vaktinden itibaren kesilebilir. Kurban\u0131n bayram\u0131n birinci g\u00fcn\u00fc kesilmesi daha faziletli g\u00f6r\u00fclm\u00fc\u015f, kesimin g\u00fcnd\u00fcz yap\u0131lmas\u0131 tavsiye edilmi\u015ftir. Geceleyin kurban kesmeyi c\u00e2iz g\u00f6rmeyenler veya mekruh sayanlar, ayd\u0131nlatma imk\u00e2n\u0131n\u0131n yetersizli\u011finin yol a\u00e7aca\u011f\u0131 muhtemel tehlike, hata ve zorluklar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurmu\u015f olmal\u0131d\u0131r. Bu sak\u0131ncalar yoksa gece de kurban kesilebilir. \u00d6lenin vasiyeti \u00fczerine v\u00e2risleri taraf\u0131ndan kesilen kurban\u0131n da yukar\u0131daki vakit i\u00e7inde kesilmesi gerekirken adak ve vasiyet olmaks\u0131z\u0131n \u00f6l\u00fc i\u00e7in kesilen kurbanlar\u0131n ve n\u00e2file kurbanlar\u0131n belli bir vakti yoktur. Bunlar\u0131n arife g\u00fcn\u00fc kesilmesi tavsiyesi ihtiya\u00e7 sahiplerine \u00f6ncelikle ula\u015fmas\u0131, bayramda kesilmesi tavsiyesi ise kolayl\u0131\u011f\u0131 sa\u011flama d\u00fc\u015f\u00fcncesine dayan\u0131r. Hacda kesilecek \u015f\u00fck\u00fcr ve ceza kurbanlar\u0131 vakit a\u00e7\u0131s\u0131ndan \u00f6zel h\u00fck\u00fcmlere t\u00e2bidir. 6. Kurban\u0131n ibadet niyetiyle kesilmesi \u015fartt\u0131r. Esasen kurban\u0131 di\u011fer hayvan kesimlerinden ay\u0131ran da budur. Niyette aslolan kalbin niyetidir; dil ile a\u00e7\u0131k\u00e7a s\u00f6ylenmesi gerekmez. Kurbanda niyetin bu \u00f6nemi sebebiyledir ki Hanef\u00ee ve Zeydiyye mezheplerine g\u00f6re ortakla\u015fa kesilen kurbana b\u00fct\u00fcn ortaklar\u0131n ibadet niyetiyle kat\u0131lmalar\u0131 \u015fartt\u0131r. Bir kimse tek ba\u015f\u0131na kesmek \u00fczere ald\u0131\u011f\u0131 b\u00fcy\u00fck ba\u015f hayvana sonradan alt\u0131 ki\u015fiye kadar bu \u015fekilde ortak kabul edebilir. Ortaklar\u0131n hayvan\u0131 kurban amac\u0131yla kesmesi, yani ibadet niyeti yeterli olup yolcu ve mukimin, kendisi i\u00e7in kesenle \u00f6lm\u00fc\u015f yak\u0131n\u0131 i\u00e7in kesenin, kef\u00e2ret ve ak\u00eeka olarak kesenin i\u015ftirakinde oldu\u011fu gibi din\u00ee h\u00fck\u00fcmde ve y\u00fck\u00fcml\u00fcl\u00fck sebeplerinde farkl\u0131l\u0131klar \u00f6nemli de\u011fildir. Ortaklardan birinin sadece et elde etme niyetiyle i\u015ftiraki di\u011ferlerinin kurban\u0131n\u0131 ge\u00e7ersiz k\u0131lar. \u015e\u00e2fi\u00ee ve Hanbel\u00ee mezheplerine g\u00f6re ise b\u00f6yle bir ortakl\u0131k kurban ibadetine zarar vermez (M\u00e2verd\u00ee, XV, 122-123).<\/p>\n

Kurbanl\u0131k niyetiyle al\u0131nan hayvan kesilmeden \u00f6nce \u00f6l\u00fcrse zengin kimsenin tekrar kurbanl\u0131k sat\u0131n almas\u0131 gerekir, fakir i\u00e7in gerekmez. Zengin i\u00e7in gerekmesi, Hanef\u00eeler\u2019ce kurban y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fcn f\u0131t\u0131r sadakas\u0131nda oldu\u011fu gibi bayram g\u00fcnlerinde mevcut olan ve o an i\u00e7in ifaya imk\u00e2n veren bir mal\u00ee kudrete (kudret-i m\u00fcmekkine) dayanmas\u0131 ve v\u00e2cip derecesinde bir bor\u00e7 olmas\u0131yla a\u00e7\u0131klan\u0131r. Zengin kimse kurban almaks\u0131z\u0131n bayram\u0131 ge\u00e7irse, bedelini tasadduk etmesi gerekir. Kurban sat\u0131n al\u0131nd\u0131ktan sonra kesmeden bayram \u00e7\u0131kacak olsa o haliyle (aynen) tasadduk edilir. Kesimden \u00f6nce kurbanl\u0131k kaybolur, sahibi ikinci defa kurbanl\u0131k al\u0131r da sonra birinci hayvan bulunursa zengin de fakir de bunlardan sadece birini, tercihen daha iyi olan\u0131n\u0131 keser. Fakirin ikisini de kesmesi gerekti\u011fi g\u00f6r\u00fc\u015f\u00fc fetvada tercih edilmeyen zay\u0131f bir g\u00f6r\u00fc\u015f olup fakirin kesmesinin adak h\u00fckm\u00fcn\u00fc alaca\u011f\u0131 noktas\u0131ndan hareketle s\u00f6ylenmi\u015ftir. M\u00fckellefler yanl\u0131\u015fl\u0131kla birbirlerinin hayvanlar\u0131n\u0131 kesseler her kesilen kurban sahibinin kurban\u0131 olmak \u00fczere sahih olur. Etler da\u011f\u0131t\u0131lmam\u0131\u015fsa de\u011fi\u015fim yaparlar, de\u011filse hel\u00e2lle\u015fir ve bir fark talep etmezler.<\/p>\n

Kurbanl\u0131k Hayvan\u0131n Kesimi ve Di\u011fer \u0130\u015flemler. \u0130badet ama\u00e7l\u0131 olsun veya olmas\u0131n eti yenen hayvanlar\u0131n kesiminde aranan kurallar ana hatlar\u0131yla ayn\u0131d\u0131r (bk. HAYVAN). Hayvan, kesim yerine incitilmeden g\u00f6t\u00fcr\u00fcl\u00fcr, kesilecek zaman k\u0131bleye kar\u015f\u0131 ve sol taraf\u0131 \u00fczerine yat\u0131r\u0131l\u0131r. Elinden geldi\u011fi takdirde her m\u00fckellefin kurban\u0131n\u0131 kendisinin kesmesi menduptur, de\u011filse bir ba\u015fkas\u0131na vek\u00e2let verip kestirir. Kurban\u0131 kesecek kimsenin m\u00fcsl\u00fcman olmas\u0131 tercihe \u015fayand\u0131r; erkek, kad\u0131n, yeti\u015fkin, \u00e7ocuk farketmez.<\/strong> Ehl-i kitab\u0131n kesti\u011fi dinen hel\u00e2l oldu\u011fundan yahudi ve h\u0131ristiyanlara da kesim yapt\u0131r\u0131labilir. Kurban sahibinin kesim esnas\u0131nda orada haz\u0131r bulunmas\u0131 m\u00fcstehapt\u0131r. Hayvan yere yat\u0131r\u0131l\u0131rken, \u201cY\u00fcz\u00fcm\u00fc g\u00f6kleri ve yeri yaratan Allah\u2019a, O\u2019nun birli\u011fine inanarak \u00e7evirdim. Ben m\u00fc\u015friklerden de\u011filim\u201d (el-En\u2018\u00e2m 6\/79); \u201cBenim namaz\u0131m, ibadetim (kurban\u0131m), hayat\u0131m ve \u00f6l\u00fcm\u00fcm hep \u00e2lemlerin rabbi olan Allah i\u00e7indir. O\u2019nun orta\u011f\u0131 yoktur. Bana b\u00f6yle emrolundu ve ben Allah\u2019a teslim olanlar\u0131n ilkiyim\u201d (el-En\u2018\u00e2m 6\/162-163) me\u00e2lindeki \u00e2yetleri okur ve kabul\u00fc i\u00e7in Allah\u2019a dua eder. Daha sonra da tekbir ve tehl\u00eel getirir.<\/p>\n

Kurban\u0131 kesen kimse hayvana eziyet vermemeye dikkat etmeli, b\u0131\u00e7a\u011f\u0131 hayvana g\u00f6stermemeli ve keskin b\u0131\u00e7ak kullanmal\u0131d\u0131r.<\/strong> Sa\u011f eliyle tuttu\u011fu b\u0131\u00e7akla hayvan\u0131 keserken \u201cbismill\u00e2hi Allah\u00fcekber\u201d der. Kurban\u0131 vekilin kesmesi halinde kurban sahibi de besmeleye i\u015ftirak eder. Kurban kesen kimse kesim esnas\u0131nda Allah\u2019\u0131n ad\u0131n\u0131 anmay\u0131 (besmele) sehven terkederse bir \u015fey gerekmez; kasten terkederse Hanef\u00ee mezhebine g\u00f6re bu hayvan\u0131n eti yenmez.<\/p>\n

Kurban kesmenin r\u00fckn\u00fc kurbanl\u0131k hayvan\u0131n kan\u0131n\u0131 ak\u0131tmakt\u0131r. S\u0131\u011f\u0131r, manda, koyun ve ke\u00e7i cinsinden hayvanlar yat\u0131r\u0131l\u0131p \u00e7enelerinin hemen alt\u0131ndan bo\u011fazlanmak suretiyle (zebh), deve ise ayakta sol \u00f6n aya\u011f\u0131 ba\u011flanarak g\u00f6\u011fs\u00fcn\u00fcn hemen \u00fczerinden (nahr) kesilir. Kesim i\u015flemi bo\u011faz\u0131n iki taraf\u0131ndaki \u015fah damarlar\u0131, yem ve yemek borusundan en az \u00fc\u00e7\u00fc kesilerek yap\u0131l\u0131r ve hayvan\u0131n kan\u0131n\u0131n iyice akmas\u0131n\u0131 temin i\u00e7in bir s\u00fcre beklenir. Hayvana ac\u0131 vermemek i\u00e7in \u00f6nce \u015foka sokmak (bay\u0131ltmak), sonra kesmek c\u00e2izdir; \u00e7\u00fcnk\u00fc \u015foka giren hayvan \u00f6lmez, hayat\u0131 devam eder, ancak kesilince kan\u0131 akar ve \u00f6l\u00fcr.<\/p>\n

Kurban sahibi kurban\u0131n etinden yiyebilir, bakmakla y\u00fck\u00fcml\u00fc bulundu\u011fu kimselere yedirebilir; ancak etinin bir k\u0131sm\u0131n\u0131 da da\u011f\u0131tmas\u0131 gerekir. \u015e\u00e2fi\u00ee\u2019ye ve \u0130bn Hazm\u2019a g\u00f6re bu v\u00e2ciptir. Yenecek ve da\u011f\u0131t\u0131lacak miktar konusunda kesin bir \u00f6l\u00e7\u00fc koymak zor olmakla birlikte din\u00ee gelenek, kurban etinin \u00fc\u00e7 e\u015fit par\u00e7aya b\u00f6l\u00fcn\u00fcp bir par\u00e7as\u0131n\u0131n kurban sahibi ve bakmakla y\u00fck\u00fcml\u00fc oldu\u011fu kimseler taraf\u0131ndan t\u00fcketilmesi, ikinci par\u00e7an\u0131n zengin bile olsalar e\u015f, dost ve akrabaya hediye edilmesi, \u00fc\u00e7\u00fcnc\u00fc par\u00e7an\u0131n ise kurban kesmeyen fakir kimselere da\u011f\u0131t\u0131lmas\u0131 \u015feklindedir. Ki\u015finin bakmakla y\u00fck\u00fcml\u00fc bulundu\u011fu kimselerin kalabal\u0131k olmas\u0131 veya ihtiya\u00e7lar\u0131n\u0131n bulunmas\u0131 halinde kurban etinin kimseye da\u011f\u0131t\u0131lmadan evde t\u00fcketilmesi de bir sak\u0131nca ta\u015f\u0131maz. Kurban sahibinin kurban etinden hem yemesi, hem ikram etmesi hem de fakirlere da\u011f\u0131tmas\u0131 genel bir kural olup bunun \u00f6l\u00e7\u00fc ve \u015feklini her m\u00fckellefin kendi durumunu, \u00e7evresinin ihtiya\u00e7 ve imk\u00e2n\u0131n\u0131 g\u00f6z \u00f6n\u00fcne alarak bizzat belirlemesi ve bu konuda ibadet anlay\u0131\u015f\u0131yla hareket etmesi do\u011fru olur. Kurban\u0131n etinin kesimin yap\u0131ld\u0131\u011f\u0131 b\u00f6lgede da\u011f\u0131t\u0131lmas\u0131 te\u015fvik edilirse de daha fazla ihtiya\u00e7 sahiplerinin bulunmas\u0131 halinde ba\u015fka yerle\u015fim birimlerine de g\u00f6nderilebilir.<\/p>\n

Adak olarak veya \u00f6lenin vasiyeti \u00fczerine mal\u0131ndan kesilen kurban\u0131n etinden adakta bulunan kimse, v\u00e2risler ve bakmakla y\u00fck\u00fcml\u00fc bulundu\u011fu kimseler (e\u015fi, usul\u00fc ve f\u00fcr\u00fbu) yiyemez. E\u011fer yiyecek olurlarsa yediklerinin bedelini fakirlere tasadduk etmeleri gerekir. \u00d6len kimse ad\u0131na n\u00e2file olarak kesilen kurbandan sahibi de bakmakla y\u00fck\u00fcml\u00fc bulundu\u011fu kimseler de yiyebilir; ancak da\u011f\u0131tmak efdaldir. Hac ve umrede kesilen ceza ve kef\u00e2ret kurbanlar\u0131n\u0131n etinden sahibi yiyemez. \u015e\u00e2fi\u00ee mezhebinin, temettu\u2018 ve k\u0131r\u00e2n hacc\u0131 yapanlar\u0131n kesti\u011fi \u015f\u00fck\u00fcr kurban\u0131n\u0131n etinden yiyemeyece\u011fi g\u00f6r\u00fc\u015f\u00fc o b\u00f6lge halk\u0131n\u0131n yarar\u0131na \u00f6ncelik verilmesi amac\u0131n\u0131 ta\u015f\u0131r.<\/p>\n

Kurban s\u0131rf Allah r\u0131z\u00e2s\u0131n\u0131 kazanmak i\u00e7in kesildi\u011finden etinin sat\u0131lmas\u0131 c\u00e2iz olmad\u0131\u011f\u0131 gibi derisi, y\u00fcn\u00fc, ba\u011f\u0131rsaklar\u0131, kemikleri, i\u00e7 ya\u011f\u0131 gibi eti d\u0131\u015f\u0131nda kalan par\u00e7alar\u0131n\u0131n da sahibine gelir temin etmek amac\u0131yla para ile sat\u0131lmas\u0131 c\u00e2iz de\u011fildir. Bunlar\u0131 kurban sahibi evde kullanabilece\u011fi gibi kullan\u0131lmak \u00fczere birine hediye de edebilir. E\u011fer satacak olursa paras\u0131n\u0131 tasadduk etmesi gerekir. Kurban\u0131n etinin da\u011f\u0131t\u0131m\u0131 gibi di\u011fer par\u00e7alar\u0131n\u0131n hediye edilmesi veya paras\u0131n\u0131n tasadduku da netice itibariyle kurban ibadetinin bir par\u00e7as\u0131n\u0131 te\u015fkil etti\u011finden bunlarda da tasaddukun dinen c\u00e2iz oldu\u011fu ama\u00e7 ve y\u00f6nlerin g\u00f6zetilmesi gerekir. E\u011fer kurban \u00fccretle kestirilmi\u015fse kesim \u00fccreti kurban\u0131n eti veya derisiyle veya bunlar\u0131n paras\u0131yla \u00f6denmez. Kurbanl\u0131k hayvan\u0131n kesim \u00f6ncesinde s\u00fct\u00fcnden ve y\u00fcn\u00fcnden yararlanmak c\u00e2iz olmay\u0131p yararlan\u0131lm\u0131\u015fsa bedelinin sadaka olarak verilmesi gerekir. Ayn\u0131 \u015fekilde kurbanl\u0131k koyun ve ke\u00e7inin y\u00fcn\u00fc kesimden sonra k\u0131rk\u0131l\u0131p evde ihtiya\u00e7 i\u00e7in kullan\u0131labilir, fakat sat\u0131l\u0131p paraya \u00e7evrilmemeli, aksi halde tasadduk edilmelidir.<\/p>\n

Kesim i\u015flemi tamamland\u0131ktan sonra \u00e7evre temizli\u011finin iyice yap\u0131lmas\u0131, hayvan\u0131n artan par\u00e7alar\u0131n\u0131n topra\u011fa derince g\u00f6m\u00fclmesi, m\u00fcmk\u00fcn oldu\u011fu \u00f6l\u00e7\u00fcde d\u0131\u015far\u0131da hi\u00e7bir par\u00e7as\u0131n\u0131n b\u0131rak\u0131lmamas\u0131 gerekir. Bu husus, kurbanl\u0131k hayvana ve kurban ibadetine kar\u015f\u0131 g\u00f6sterilecek sayg\u0131n\u0131n bir gere\u011fi oldu\u011fu gibi<\/strong> \u00f6zellikle b\u00fcy\u00fck \u015fehirlerde ve kalabal\u0131k yerle\u015fim birimlerinde sa\u011fl\u0131k kurallar\u0131, \u00e7evre temizli\u011fi ve insan haklar\u0131n\u0131 g\u00f6zetme a\u00e7\u0131s\u0131ndan da son derece \u00f6nemlidir.<\/p>\n

B\u0130BL\u0130YOGRAFYA
\nel-Muva\u1e6d\u1e6da\u02be, \u201cNe\u1e95r\u201d, 7, \u201c\u1e0ca\u1e25\u00e2y\u00e2\u201d, 4.<\/p>\n

M\u00fcsned, II, 321.<\/p>\n

Buh\u00e2r\u00ee, \u201c\u02bfA\u1e33\u012b\u1e33a\u201d, 3, 4.<\/p>\n

M\u00fcslim, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 38.<\/p>\n

\u0130bn M\u00e2ce, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 1, 2, 5.<\/p>\n

Tirmiz\u00ee, \u201cE\u1e0d\u00e2\u1e25\u00ee\u201d, 10, 18.<\/p>\n

\u0130bn Hi\u015f\u00e2m, es-S\u00eere, I, 160-164.<\/p>\n

M\u00e2verd\u00ee, el-\u1e24\u00e2vi\u2019l-keb\u00eer (n\u015fr. Ali M. Muavvaz \u2013 \u00c2dil Ahmed Abd\u00fclmevc\u00fbd), Beyrut 1414\/1994, XV, 67-131.<\/p>\n

\u0130bn Hazm, el-Mu\u1e25all\u00e2, Kahire 1389\/1969, VIII, 3-63.<\/p>\n

Eb\u00fb Ca\u2018fer et-T\u00fbs\u00ee, el-Mebs\u00fb\u1e6d f\u00ee f\u0131\u1e33hi\u2019l-\u0130m\u00e2miyye, Tahran 1967, I, 387-395.<\/p>\n

Serahs\u00ee, el-Mebs\u00fb\u1e6d, XII, 8-19.<\/p>\n

\u0130bn R\u00fc\u015fd, el-Bey\u00e2n ve\u2019t-ta\u1e25\u1e63\u00eel (n\u015fr. Muhammed Hacc\u00ee), Beyrut 1404\/1984, III, 335-382.<\/p>\n

K\u00e2s\u00e2n\u00ee, Bed\u00e2\u02bei\u02bf, V, 61-81.<\/p>\n

\u0130bn Kud\u00e2me, el-Mu\u0121n\u00ee, Kahire 1389\/1969, IX, 435-465.<\/p>\n

Nevev\u00ee, Rav\u017cat\u00fc\u2019\u1e6d-\u1e6d\u00e2lib\u00een (n\u015fr. Ali M. Muavvaz \u2013 \u00c2dil Ahmed Abd\u00fclmevc\u00fbd), Beyrut 1412\/1992, II, 461-504.<\/p>\n

Abdullah b. Mahm\u00fbd el-Mevs\u0131l\u00ee, el-\u0130\u1e2btiy\u00e2r li-ta\u02bfl\u00eeli\u2019l-Mu\u1e2bt\u00e2r (n\u015fr. Mahm\u00fbd Eb\u00fb Dak\u012bka), Kahire 1370\/1951, V, 16.<\/p>\n

Kar\u00e2f\u00ee, e\u1e95-\u1e94a\u1e2b\u00eere (n\u015fr. Muhammed B\u00fb Hubze), Beyrut 1994, IV, 140-168.<\/p>\n

\u0130bn\u00fc\u2019l-Murtaz\u00e2, el-Ba\u1e25r\u00fc\u2019z-ze\u1e2b\u1e2b\u00e2r, San\u2018a 1409\/1988, IV, 310-322.<\/p>\n

\u015eemsedin er-Reml\u00ee, Nih\u00e2yet\u00fc\u2019l-mu\u1e25t\u00e2c, Kahire 1386\/1967,VIII, 130-150.<\/p>\n

Buh\u00fbt\u00ee, Ke\u015f\u015f\u00e2f\u00fc\u2019l-\u1e33\u0131n\u00e2\u02bf, II, 529-533; III, 5-32.<\/p>\n

\u015eevk\u00e2n\u00ee, Neyl\u00fc\u2019l-ev\u1e6d\u00e2r, V, 112-159.<\/p>\n

\u0130bn \u00c2bid\u00een, Redd\u00fc\u2019l-mu\u1e25t\u00e2r (Kahire), VI, 311-335.<\/p>\n

Evliya Efendi, Kurban Risalesi, \u0130stanbul 1325.<\/p>\n

Cev\u00e2d Ali, el-Mufa\u1e63\u1e63al, VI, 184-211.<\/p>\n

M. Saim Yeprem, Hac ve Kurban, \u0130stanbul 1965.<\/p>\n

M. Abd\u00fclk\u0101dir Eb\u00fb F\u00e2ris, A\u1e25k\u00e2m\u00fc\u2019\u1e95-\u1e95eb\u00e2\u02bei\u1e25 fi\u2019l-\u0130sl\u00e2m, Zerk\u0101\/\u00dcrd\u00fcn 1401\/1980, s. 121-161.<\/p>\n

Ali Osman Ate\u015f, \u0130sl\u00e2m\u2019a G\u00f6re C\u00e2hiliye ve Ehl-i Kit\u00e2b \u00d6rf ve \u00c2detleri, \u0130stanbul 1996, s. 191-225.<\/p>\n

M. Ed\u00eeb Kelkel, el-U\u1e0d\u1e25iyye ve\u2019l-\u02bfa\u1e33\u012b\u1e33a ve a\u1e25k\u00e2m\u00fc\u2019t-tezkiye, Hama 1420\/1999.<\/p>\n

Ali Bardako\u011flu, \u201cKurban\u201d, \u0130lmihal, \u0130stanbul 1999, II, 1-11.<\/p>\n

Ekrem Kele\u015f, \u201cKurban\u0131n H\u00fckm\u00fc Konusunda Mukayeseli Bir \u0130nceleme\u201d, Diyanet Dergisi, XXVI\/3, Ankara 1990, s. 69-75.<\/p>\n

A. J. Wensinck, \u201c\u1e32urb\u0101n\u201d, EI2 (\u0130ng.), V, 436-437.<\/p>\n

\u201cU\u1e0d\u1e25iyye\u201d, Mv.F\u0130, XIII, 307-350.<\/p>\n

\u201cU\u1e0d\u1e25iyye\u201d, Mv.F, V, 74-107.“<\/p>\n

https:\/\/islamansiklopedisi.org<\/strong>.tr\/kurban<\/p>\n","protected":false},"excerpt":{"rendered":"

Cogito, ergo sum Tiiize\u2026 Tize! \ud83d\ude42 Allah korusun hepinizi, olmayal\u0131m Afrika\u2026 AMAAA\u2026 Telefon ettim demin, \u00f6yle dedi bana. Kurban \u00f6n\u00fcm\u00fczde\u2026 Konu\u015fuyorduk ge\u00e7enlerde, soruyor valide\u2026 \u201cKeselim mi?\u201d Yok dedim, y\u00e2rdim edelim. T\u00f6vbe, bana d\u00fc\u015fmez ancak d\u00fc\u015f\u00fcncelerimi s\u00f6ylemek isterim\u2026 \u00c7ok \u015f\u00fck\u00fcr\u2026 K\u00f6yde oldum olas\u0131 \u00f6yle, aman aman fakir yok, var tek t\u00fck muhta\u00e7 AMA KIMSE\u2026 A\u00e7, a\u00e7\u0131kta … <\/p>\n

\u201e\u201cAfrika m\u0131 buras\u0131? Sen s\u00fcrekli haberleri izle!\u201d\u201c<\/span> weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"_links":{"self":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/99147"}],"collection":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=99147"}],"version-history":[{"count":5,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/99147\/revisions"}],"predecessor-version":[{"id":99152,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/99147\/revisions\/99152"}],"wp:attachment":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=99147"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=99147"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=99147"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}