![\"hygt\"](\"http:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/a\/ae\/Hokusai_Phoenix.jpg\/606px-Hokusai_Phoenix.jpg\")
<\/p>\n<\/p>\n
M\u00fclk suresinin 16. Ve 17. ayetlerinin, Diyanet’in resmi \u00e7evirisindeki anlam\u0131 \u015f\u00f6yle:<\/p>\n
“G\u00f6kte olan’\u0131n, sizi yerin dibine ge\u00e7irmesinden g\u00fcvende mi siniz ? O zaman, yer sars\u0131ld\u0131k\u00e7a sars\u0131l\u0131r. G\u00f6kte olan’\u0131n, ba\u015f\u0131n\u0131za ta\u015f ya\u011fd\u0131rmas\u0131ndan g\u00fcvende misiniz ? Benim uyarmam\u0131n nas\u0131l oldu\u011funu yak\u0131nda bileceksiniz.”<\/p>\n
Ayetlerin ba\u015f\u0131nda, “men fi’Sokak-Sema” yer al\u0131yor. G\u00f6kte olan anlam\u0131nda. Bu g\u00f6kte olan kim ?<\/p>\n
Ku\u015fkusuz, anlat\u0131lmak istenen, “Tanr\u0131”.<\/p>\n
Demek ki bu ayetlerde, “Tanr\u0131”n\u0131n g\u00f6kte oldu\u011fu, \u00e7ok a\u00e7\u0131k bi\u00e7imde anlat\u0131lmakta.<\/p>\n
“Tanr\u0131” i\u00e7in “g\u00f6kte olan” denmesi, bir \u00e7ok konuda oldu\u011fu gibi \u015fa\u015fk\u0131nl\u0131\u011fa ve<\/p>\n
bocalamalara yol a\u00e7m\u0131\u015f M\u00fcsl\u00fcman yorumcular aras\u0131nda. Bir kesimi, buna da<\/p>\n
dayanarak \u015f\u00f6yle demi\u015flerdir:<\/p>\n
-Tanr\u0131n\u0131n yeri yurdu vard\u0131r. (Bkz. F. Razi, e’t -Tefsiru’l-Kebir, 30\/69)<\/p>\n
Ne var ki buna kar\u015f\u0131l\u0131k \u015fu sorular sorulmu\u015f:<\/p>\n
-Tanr\u0131 g\u00f6kte olsa, tanr\u0131n\u0131n g\u00f6kten daha k\u00fc\u00e7\u00fck olmas\u0131 gerekir. B\u00f6yle bir \u015fey nas\u0131l d\u00fc\u015f\u00fcnebilir?<\/p>\n
-Tanr\u0131n\u0131n g\u00f6kte oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, varl\u0131\u011f\u0131n\u0131n ve varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmesinin, bir ba\u015fka \u015feye ba\u011fl\u0131 oldu\u011funu da d\u00fc\u015f\u00fcnmek gerekir. Bu nas\u0131l olabilir ? (Bkz. Elmal\u0131l\u0131 Hamdi Yaz\u0131r, Hak Dini Kur’an Dili, 7\/5233)<\/p>\n
Kuran yorumcular\u0131ndan, “g\u00f6kte olma” y\u0131 , “yerinin yurdunun olmas\u0131”n\u0131, “Tanr\u0131” ya, “Tanr\u0131” kavram\u0131na yak\u0131\u015ft\u0131rmayanlar pek \u00e7ok. Ne var ki Kur’an’\u0131n kendisinin, bunu “Tanr\u0131”ya yak\u0131\u015ft\u0131rd\u0131\u011f\u0131 ve \u00f6yle anlatt\u0131\u011f\u0131 da bir ger\u00e7ek. Yorumcular, zorlamal\u0131 yorumlara sapsalar da bu ger\u00e7e\u011fi de\u011fi\u015ftirememekte. \u0130lkel insanlar da, “Tanr\u0131”y\u0131 g\u00f6kte g\u00f6rmezler miydi ve “\u00e7a\u011fda\u015f ilkeller”de \u00f6yle g\u00f6rm\u00fcyorlar m\u0131? Ebu M\u00fcslim de, ayetlerde Tanr\u0131 i\u00e7in “g\u00f6kte olan” denmesini, Araplar\u0131n, Tanr\u0131’y\u0131 g\u00f6kte g\u00f6rmelerine ba\u011fl\u0131yor. (Bkz. F. Razi, 30\/70)<\/p>\n
Bakara Suresinin 210. ayetinde de \u015f\u00f6yle denir:<\/p>\n
“Onlar, Tanr\u0131’n\u0131n ve meleklerin, g\u00f6lgeli bulutlar (ya da buluttan g\u00f6lgeler) i\u00e7inde gelmesini beklerler yaln\u0131zca. Ve i\u015fin bitirilivermesini…\u0130\u015fler, Tanr\u0131’ya d\u00f6ner.”
Diyanet \u00e7evirisinde “Allah’\u0131n azb\u0131n\u0131n ve meleklerin tepelerine binip…”bi\u00e7iminde bir anlam veriliyor. Ayetin s\u00f6zleri, b\u00f6yle bir anlama elveri\u015fli de\u011fil. Ayette, “Allah’\u0131n azab\u0131n\u0131n gelmesinden de\u011fil ; kendisinin bulutlar i\u00e7inde gelmesinden s\u00f6z ediliyor. Ayette a\u00e7\u0131k\u00e7a yer ald\u0131\u011f\u0131 halde, tanr\u0131n\u0131n bulutlar i\u00e7inde gelmesi Tanr\u0131’ya yak\u0131\u015ft\u0131r\u0131lmad\u0131\u011f\u0131 i\u00e7in, \u00e7eviriye yorum kat\u0131l\u0131yor ve “Allah’\u0131n azab\u0131n\u0131n…” deniliyor. Bu yorum, kimi Kuran yorumlar\u0131nda da var. ( \u00d6rne\u011fin bkz. Tefsiru’n -Nesefi, 1\/105; Tefsiru’l-Celaleyn, 1\/31;Taberi, Camiu’l-Beyan,2\/191-192; F.Razi, 5\/215 )<\/p>\n
“Tanr\u0131”n\u0131n bulutlar i\u00e7inde gelmesi Tevrat’ta da var. Kaynakda zaten oras\u0131. \u015eunlar\u0131 okuyoruz Tevrat’ta:<\/p>\n
“Ey Efendi Tanr\u0131m, \u00e7ok b\u00fcy\u00fcks\u00fcn ! (…) Sensin bulutlar\u0131 kendine araba edinen…” (Tevrat, Mezmurlar, 104:1-2 ) “\u0130\u015fte Efendi Tanr\u0131, h\u0131zl\u0131 bir buluta binmi\u015f olarak M\u0131s\u0131r’a gidiyor. Onun bulunmas\u0131ndan M\u0131s\u0131r’\u0131n putlar\u0131 titreyecek…” ( Tevrat, \u0130\u015faya, 19:1 )<\/p>\n
Bununla birlikte Kuran’\u0131n Tanr\u0131’s\u0131n\u0131n da, Tevrat’\u0131n Tanr\u0131’s\u0131n\u0131n da as\u0131l yeri, “taht\u0131-saray\u0131” demek olan “ar\u015f”\u0131, “g\u00f6klerin \u00fcst\u00fcnde”dir. Kuran’da, yeri ve g\u00f6kleri yaratt\u0131ktan sonra “ar\u015fa dayand\u0131\u011f\u0131” bildirilir. Hadislerde de “Ar\u015f”\u0131n, g\u00f6klerin \u00fcst\u00fcnde bulundu\u011fu bildirilir. Ar\u015f’a ve Tanr\u0131’n\u0131n \u00fczerinde bulundu\u011fu bildirilen “sekiz da\u011f ke\u00e7isi” ne ili\u015fkin ayet ve hadisler sunuldu\u011funda ayr\u0131nt\u0131lar g\u00f6r\u00fclecektir. Ayr\u0131ca unutmamak gerekir ki, Muhammed’in de, “Tanr\u0131’yla g\u00f6r\u00fc\u015f\u00fcp konu\u015fmak i\u00e7in g\u00f6klerin \u00f6tesine, O’nun “ar\u015f”\u0131na gitti\u011fi bildirilir (Mirac olay\u0131). Tevrat’ta da \u015fu t\u00fcr anlat\u0131mlar g\u00f6ze \u00e7arpar: “G\u00f6klerin g\u00f6\u011f\u00fc \u00fcst\u00fcne binmi\u015f olana ezgiler s\u00f6yleyin!” (Tevrat, Mezmurlar, 68:33) “Efendi Tanr\u0131, kutsal tap\u0131na\u011f\u0131ndad\u0131r. O’nun taht\u0131 g\u00f6klerdedir.” (Mezmurlar, 11:4) “Efendi Tanr\u0131, taht\u0131n\u0131 g\u00f6klerde kurdu.”<\/p>\n
\u0130lk \u00e7a\u011flar\u0131n ilkellerinin de, \u00e7a\u011fda\u015f ilkellerin de “tanr\u0131”lar\u0131n\u0131n yeri g\u00f6klerdir.
Tanr\u0131’n\u0131n as\u0131l yerinin g\u00f6klerde oldu\u011fu bildiriliyor. Ama bu, Tanr\u0131’n\u0131n o yerden, zaman zaman inmesine engel de\u011fil. Kuran’da Tanr\u0131’n\u0131n “k\u0131yamet g\u00fcn\u00fc, meleklerle birlikte gelece\u011fi” (Fecr:22), “Taht\u0131’n\u0131 ta\u015f\u0131yan 8 melekle gelece\u011fi”(el Hakke: 17) bildirilir. Hadis\u00e7ilerce tart\u0131\u015fmas\u0131z sa\u011flaml\u0131ktaki bir hadiste de Muhammed, \u015f\u00f6yle der:<\/p>\n
“Efendi Tanr\u0131m\u0131z, her gece, gecenin son \u00fc\u00e7te biri kald\u0131\u011f\u0131nda, d\u00fcnya g\u00f6\u011f\u00fcne iner…”(Bkz. Buhari, e’s -Sahih, Kitabu’tanr\u0131-Tehac\u00fcd\/14;Tecrid, hadis no:590)<\/p>\n
Tanr\u0131’n\u0131n d\u00fcnya g\u00f6\u011f\u00fcne inmesini Tanr\u0131’ya yak\u0131\u015ft\u0131ramayan M\u00fcsl\u00fcman yorumcular, “te’vil” yoluna sap\u0131p yorumlarla durumu kurtarmaya \u00e7abalarlar. Ama \u0130bn Teymiyye gibi bu yola kar\u015f\u0131 \u00e7\u0131kanlar, s\u00f6zlerden ne anla\u015f\u0131l\u0131yorsa \u00f6yle anlamak gerekti\u011fini savunurlar. (Bkz. \u0130bn Teymiyye, Der’u Tearuzi’l-Akli ve’n -Nakl Arap\u00e7a,1971, 1\/15)<\/p>\n","protected":false},"excerpt":{"rendered":"
M\u00fclk suresinin 16. Ve 17. ayetlerinin, Diyanet’in resmi \u00e7evirisindeki anlam\u0131 \u015f\u00f6yle: “G\u00f6kte olan’\u0131n, sizi yerin dibine ge\u00e7irmesinden g\u00fcvende mi siniz ? O zaman, yer sars\u0131ld\u0131k\u00e7a sars\u0131l\u0131r. G\u00f6kte olan’\u0131n, ba\u015f\u0131n\u0131za ta\u015f ya\u011fd\u0131rmas\u0131ndan g\u00fcvende misiniz ? Benim uyarmam\u0131n nas\u0131l oldu\u011funu yak\u0131nda bileceksiniz.” Ayetlerin ba\u015f\u0131nda, “men fi’Sokak-Sema” yer al\u0131yor. G\u00f6kte olan anlam\u0131nda. Bu g\u00f6kte olan kim ? Ku\u015fkusuz, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[54],"tags":[],"class_list":{"0":"post-398","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-din"},"yoast_head":"\n