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Kur'an-ı Kerim indirilirken yaşayan ve İslâm davasına düşmanlık edenlerden, Kur'an'da adı açıkça anılarak kınanan tek kişi, Allah Resûlü'nün amcası, Ebû Leheb'tir. O, İslam öncesi dönemde bile kutsal sayılan Kâbe'nin Ceylanın çalınmasında fikir sahibi olarak olaya adı karışmış, hırsızlık cezasına çarptırılmaktan akrabalarının araya girmesiyle kurtulmuşsa da "Ka'be'nin Ceylanın hırsızı" lakabını almış bir kişidir. Tebbet süresinin ilk ayetinde ellerinin kuruyup yok olması anlamında kullanılan ifadelerle, bu hırsızlık olayına ve dünyada hırsızlığın cezasından kurtulsa da ahirette kurtulamayacağına, kinaye yoluyla işaret edilmiş gibidir. Hz. Peygamber'in amcasıyken yeğenine destek olması, inanması umulabilirdi. Oysaki o, İslama düşmanlıkta en ileri gidenlerden oldu. Davet gayretiyle insanlara giderek İslamı anlatan yeğeninin peşinde dolaşıp onu yalancılıkla itham etmesi, Müslümanlarla birlikte Hâşimoğulları boykot altındayken bu sülaleden bir tek onun boykot yapanlar tarafında durması ve yeğeni hicret için Mekke'yi gizlice terk ederken pusu kurup evini kuşatmış kişiler içinde adının geçmesi İslâm dinine düşmanlığının boyutlarını göstermektedir. Kur'an'da adı belirtilmeden eşine, Ümmü Cemîle'ye de kötü akıbeti haber verilmiştir. Bu evlilikten doğan, Hz. Peygamber'in (as) amcakızı, Mekke döneminde İslâmı seçen Dürre bintü Ebî Leheb (ra), Müslüman toplumda yaşarken anne-babasına yönelik yapılan kınanmadan olumsuz etkilenmiştir. Hâlbuki İslâm dininin temel prensiplerinden biri suçun şahsiliğidir. Hiçbir çocuk anne-babasının suçundan, hiçbir anne-baba çocuğunun suçundan sorumlu tutulamaz. Teoride var olan bu prensip günlük hayatta her zaman karşılık bulamayabilir. Nitekim Dürre bintü Ebî Leheb'in yaşadığı dönemde Müslüman toplum içinde karşılaştığı kınama bunun bir örneğini vermiştir. Dürre'nin Mekkke dönemi yaşantısı hakkında, İslam dinine bu dönemde girdiği bilgisi haricinde, veriye ulaşılamamıştır. Yine de babasının, İslam davetinin ilk anından itibaren bu davete aleni düşmanlık gösterdiği ve kız kardeşine bile İslamı kabul etmemesi için baskı yapmaya çalıştığı bilinmektedir. Bu durumda Mekke'de, Dürre'nin Müslümanlığını baskı altında ve korku içinde yaşadığı tahmin edilebilir. Her ne kadar Dürre'nin Mekke'de yaşarken evli olduğu eşinin kim olduğu bilgisi ihtilaflı olsa da babasının ahbabı olduğundan ve en eski kaynakta ismi verildiğinden, onun Hâris b. Âmir b. Nevfel olma ihtimalini kuvvetli görüyoruz. Bu bilgi doğru ise eşi, Bedir Savaşında kâfirlerin saffında öldürüldükten sonra yaptığı hicret yolculuğunun ardından Medine'ye ulaştı. Hicret edip Müslümanların arasına katıldığı için ferahlamalıydı. Ama karşılaştığı ilk sözlerden biri babası için Tebbet sûresi inmişken hicret sevabını alamayacağı oldu. O, bu haksız yargıyı hemen Hz. Peygamber'e (as) götürdü. Dürre'yi dinleyip yanına oturtan Allah Resûlü, namaz sonrası toplanmış Müslümanlara akrabalarını incitenin kendisini inciteceğini, onu incitenin ise Allah'ı incitmiş olacağını, ölüler sebebiyle dirilerin incitilemeyeceğini söyledi. Bu uyarı açık ve sert olsa da olumsuz toplumsal yargıyı sonlandıramadı. Zira Dürre, "Ateşin odunun kızı" diye çağırıldığı ve kendisine yapılan hakaretlerin çokluğu sebebiyle “Benden başka kâfir çocuğu yok mu?” şikâyetiyle de Resûlüllah'a gitmiştir. O ise her seferinde amcakızına hem davranışları ve sözleriyle değer gösterip öz saygısını arttırarak, hem de topluma davranışlarına son vermeleri uyarısını yaparak destek olmuştur. Dürre'nin düğününe katıldığı gibi düğünde eğlence yok mu diye sorarak törenin şekliyle de bizzat ilgilenmiştir. Böylece kendine güveni artan Dürre, bir gün kendisine “Bu Allah düşmanının kızıdır” diyen adamın karşısına geçip “Allah benim babamı, tanınan ve saygın görülen biri olduğu için zikretti. Senin babanı da tanınmadığı için anmadı!” diye cevap vermiştir. Cevabında şairliğinin gücüyle etkin söz söyleme yeteneği açığa çıkmıştır. Ayrıca verdiği bu karşılık, Ebû Leheb'in kızı olmanın olumlu tarafını görebildiğini göstermektedir. Olumlu düşünce gücüyle psikolojik savunmasını kuvvetlendirmiş, toplumun haksız yargısı karşısında dik durmuştur. Bu mücadelesinde ilk destekçisi Hz. Peygember'dir. Başına gelenleri gidip ona anlatmış, kendini savunmada haklılığını onun onayıyla güçlendirmiştir.
One of those who live while the Qur’an is revealed and hostile to the Islamic case, the only one who is condemned by the name clearly mentioned in the Qur’an, is the uncle of Allah’s Prophet, Ebû Leheb. He is a person who even in the pre-Islam period was considered holy in the Kabbalah’s theft of the Caylan as an idealist involved in the event, and he was dismissed by the interference of his relatives from theft of the punishment, but he was a person who took the word “Kabbalah’s theft of the Caylan.” In the first verse of the Tebbet period, the words used in the meaning that their hands are drown or destroyed, the case of this theft and the punishment of theft in the world, but they will not be able to be saved in the Hereafter, is as marked by the kinaye. by Hz. The Prophet was hoped to support his grandson when he was a uncle. He was one of the highest in Islam’s hostility. In order to invite people to go for his grandson who is telling Islam and accusing him of lies, the Muslims are boicoted with the Hassimons while the only one from this sultan is standing on the side of his boicoters and his grandson is secretly leaving Mecca for the Hicret while setting up the puss and surrounding his house in the people his name shows the dimensions of his hostility to the Islamic religion. In the Qur’an, the name of his wife and the people of the people of the people of the people of the people of the people of the people of the people of the people of the people of the people of the people of the people. Born from this marriage. The Prophet (peace and blessings of Allah be upon him) said that the Prophet (peace and blessings of Allah be upon him) was the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him). One of the basic principles of Islam is the personality of the crime. No child can be held responsible for the fault of his parents, no child can be held responsible for the fault of his parents. In theory, this principle exists may not always find a response in everyday life. In fact, Dürre bintü Ebî Leheb’s time in which he met in the Muslim community has given an example of this. There was no knowledge of the life of Dürre in the Mekke period, except the knowledge that he entered the Islamic religion in this period. However, it is known that his father, from the first moment of the Islamic invitation, demonstrated hostility to this invitation and tried to press his sister even not to accept Islam. In this case, in Mecca, it can be predicted that Dürre lived the Muslims under pressure and fear. Although the knowledge of who the wife of Dürre was married while living in Mecca is controversial, since his father was a grandfather and the name was given in the oldest source, we see strongly the possibility that he was Hâris b. Amir b. Nevfel. This is true, his wife arrived in Medina after the hicret journey he made after being killed in the saff of the unbelievers in the Battle of Beder. He had to move and join among the Muslims. But one of the first words he encountered was that he would not be able to get his refuge for his father when he came down the Tebbet Sura. He has made this unfair judgment. He brought the Prophet (peace be upon him). The Prophet (peace and blessings of Allah be upon him) said to the Muslims who gathered after the prayer that the one who wounds his relatives will hurt him, and the one who hurt him will hurt Allah, and the survivors will not hurt because of the dead. Although this warning was clear and severe, it did not end the negative social trial. And he said, “Is there any unbeliever other than me, because he was called ‘the daughter of the trees of fire’ and because of the many offenses that had been made to him?” He went to the Prophet with his complaint. He has always his grandmother with his behaviors and words, increasing his self-esteem, and warning the people to stop his behaviors. Dürre was interested in the form of the ceremony, asking if there was no fun at the wedding as he attended the wedding ceremony. So Dürre, who increased confidence in himself, came one day before the man who said to him, "This is the daughter of the enemy," and recalled, "Allah is my father, because he is a recognized and respected man. He didn’t know his father because he didn’t know him.” He has answered. In his response, his poetry’s ability to speak effective words was revealed. This reward also shows that Ebû Leheb can see the positive side of being a daughter. He has strengthened his psychological defence with his positive thinking power, standing straight against the unjust judgment of society. The first supporter of this struggle. It is the Prophet. He went and told him what had happened, and he strengthened himself in his defense with his approval.
Abū Lahab, the uncle of the Messenger of Allah, is the only person, among those who lived while the Qur’an was revealed and who were hostile to the Islamic cause, whose name was clearly mentioned and denounced in the Qur’an. He was a person who got involved in the stealing of Gazelle in the Kaaba, which was considered sacred even in the pre-Islamic period, and got the nickname "thief of Kaaba’s Gazelle”, even though he was saved from being punished for theft by the intervention of his relatives. In the first verse of the Surah of Tabbat, it is as if the expressions used to mean the drying and destruction of his hands indicate that he will not be saved in the hereafter even if he is saved from this theft and the punishment of theft in the world. Since he was the uncle of the Prophet, it could be expected that he would support his nephew and believe him. However, he was one of the most prominent enemies of Islam. The fact that he went after his nephew and accused him of lying while the Prophet explained Islam to people in the name of dawah, and that he was the only one of his family who stood by the boycotters while the sons of Hashim were boycotted along with the Muslims, and that his name was mentioned among the people that ambushed his nephew's house who was trying to leave Mecca for hijra in secrecy shows the extent of his hostility towards Islam. Umm Jamīl’s bad fate was also revealed to her in the Qur’an without her name being mentioned. Born of this marriage, The Prophet's (pbuh) uncle's daughter, Durrah binti Abī Lahab (ra), who chose Islam in the Mecca period, was adversely affected by the condemnation against his parents while living in a Muslim society. However, one of the basic principles of Islam is the individuality of the crime. No child can be held responsible for their parents’ crime, nor the parents for their child’s. This principle, which exists in theory, may not always find a response in daily life. As a matter of fact, the condemnation that Durrah binti Abī Lahab faced in the Muslim community during her lifetime is an example of this. Except for the information that she entered accepted Islam during this period, no data is available on Durrah's life in Mecca period. Nevertheless, it is known that his father, from the first moment of the invitation to Islam, showed open enmity to this invitation and even tried to pressure his sister not to accept Islam. In this case, it can be assumed that Durrah practiced Islam under pressure and in fear in Mecca. Although the question of who Durrah's husband was when he lived in Mecca is controversial, since he was his father's friend and was named in the earliest source, we see the possibility that he was Harith ibn Amir ibn Nawfal. If this information is correct, after she lost her husband, she reached Madinah after hijra without his protection. She should had been relieved because she migrated and joined the Muslims. But one of the first words she encountered was that she could not receive the reward of hijra when the chapter of Tabba was revealed about her father. She immediately took this unjust judgment to the Prophet (pbuh). The Messenger of Allah, who listened to Durrah and made her sit next to him, told the Muslims who gathered after the prayers that hurting their relatives would hurt him, and that if he hurt him would hurt Allah, and that the living would not be hurt because of the dead. Even though this warning was clear and harsh, it did not end the social bias. For she was called "the daughter of the wood of the fire" and because there were abundance of insults made against her, Durrah went to the Prophet with the complaint "Is there no child of the unbelieving other than me?" He always supported his uncle's daughter by valuing her with his actions and words, increasing her self-esteem, and warning the society to stop their behavior. As he attended Durrah’s wedding, he personally took care of the ceremony by asking if there was any entertainment during the wedding. Thus, Durrah, whose self-confidence increased, stood in front of the man who told him "This is the daughter of the enemy of Allah" and said, "Allah mentioned my father because he was a known and respected person. He didn't remember your father because he wasn't known!" Her answer revealed her ability to speak effectively with the power of her poetry. In addition, this response shows that she could see the positive side of being Abū Lahab’s daughter. She strengthened her psychological defense with her power of positive thinking and stood up against the unjust judgment of the society. The first supporter of this struggle was the Prophet. She went and told him what had happened to her, and her rightfulness in defending herself was strengthened with his approval.
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Dergi Türü : Uluslararası
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