G<\/span>enel Olarak Allah \u0130nanc\u0131<\/strong><\/p>\n

Ge\u00e7mi\u015fte ve g\u00fcn\u00fcm\u00fczde Allah inanc\u0131n\u0131n yans\u0131malar\u0131n\u0131 ve ahlak ile olan ili\u015fkisini g\u00f6rebilmek i\u00e7in, semavi dinlerdeki Allah alg\u0131s\u0131n\u0131 g\u00f6zden ge\u00e7irmenin uygun olaca\u011f\u0131 kanaatindeyiz.<\/p>\n

Tarihin her d\u00f6neminde insanlar\u0131n inand\u0131klar\u0131, tap\u0131nd\u0131klar\u0131 varl\u0131klar olagelmi\u015ftir, inan\u00e7s\u0131z bir insan toplumuna rastlamak m\u00fcmk\u00fcn de\u011fildir. Tanr\u0131 olarak kabul edilen ve kendisine ba\u011flan\u0131lan varl\u0131k, her zaman en kutsal, sayg\u0131ya ve y\u00fcceltmeye en lay\u0131k bir nitelikte tasavvur edilmi\u015ftir. O, g\u00f6r\u00fcn\u00fcr varl\u0131klar\u0131n \u00f6tesinde, \u00e7ok y\u00fcce ve kavran\u0131lamaz olan, fakat olup biten her \u015feyin kendisiyle anlam kazand\u0131\u011f\u0131 sonsuz bir g\u00fc\u00e7 olarak anla\u015f\u0131lm\u0131\u015ft\u0131r. Dindar insan\u0131n dilekleri, talepleri, \u00fcmit ve beklentileri hep bu y\u00fcce g\u00fc\u00e7 ve iradeye y\u00f6nelmi\u015ftir. \u0130\u015fte bu y\u00fczdendir ki, ilkel dinler de d\u00e2hil olmak \u00fczere t\u00fcm inan\u00e7 sistemlerinde bir \u2018y\u00fcce varl\u0131k\u2019<\/strong> ya da ba\u015fka bir deyi\u015fle \u2018Allah\u2019<\/strong> inanc\u0131 s\u00f6z konusudur.<\/p>\n

K\u00e2inat\u0131 yaratan, idare eden, kendisine ibadet edilen tek ve en y\u00fcce varl\u0131k olan Allah\u2019a iman, iman esaslar\u0131n\u0131n birincisi ve temelidir. B\u00fct\u00fcn ilah\u00ee dinlerde Allah\u2019\u0131n varl\u0131\u011f\u0131 ve birli\u011fi (tevhid) en \u00f6nemli inan\u00e7 esas\u0131 olmu\u015ftur. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn inan\u00e7 esaslar\u0131 Allah\u2019a imana ve O\u2019nun birli\u011fi esas\u0131na dayanmaktad\u0131r.<\/p>\n

\u201cAllah\u201d kelimesinin, kendisine ibadet edilen y\u00fcce varl\u0131\u011f\u0131n \u00f6zel ismi oldu\u011funu kabul eden b\u00fct\u00fcn \u0130slam \u00e2limleri konu ile ilgili a\u00e7\u0131klamalar\u0131 s\u0131ras\u0131nda O\u2019nu \u015f\u00f6yle tan\u0131mlam\u0131\u015flard\u0131r: \u201cAllah, varl\u0131\u011f\u0131 zorunlu olan ve b\u00fct\u00fcn \u00f6vg\u00fclere lay\u0131k bulunan y\u00fcce varl\u0131\u011f\u0131n ad\u0131d\u0131r.\u201d<\/strong>\u00a0 Tan\u0131mdaki \u201cvarl\u0131\u011f\u0131 zorunlu olan\u201d kayd\u0131, Allah\u2019\u0131n yoklu\u011funun d\u00fc\u015f\u00fcn\u00fclemeyece\u011fini, var olmak i\u00e7in ba\u015fka bir varl\u0131\u011f\u0131n O\u2019nu var etmesine ve deste\u011fine muhta\u00e7 olmad\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla O\u2019nun, evrenin yarat\u0131c\u0131s\u0131 ve y\u00f6neticisi oldu\u011funu ifade etmektedir. \u201cB\u00fct\u00fcn \u00f6vg\u00fclere lay\u0131k bulunan\u201d kayd\u0131 ise, yetkinlik ve a\u015fk\u0131nl\u0131k ifade eden isim ve s\u0131fatlarla nitelendi\u011fini anlatmaktad\u0131r. Allah kelimesi, \u0130slam\u00ee metinlerde, ger\u00e7ek mabudun (ibadet edilen varl\u0131\u011f\u0131n) ve tek yarat\u0131c\u0131n\u0131n \u00f6zel ismi olarak kullan\u0131la gelmi\u015ftir. Bu sebeple O\u2019ndan ba\u015fka bir varl\u0131\u011fa ad olarak verilmemi\u015f, gerek Arap\u00e7a\u2019da, gerekse bu lafz\u0131 kullanan di\u011fer M\u00fcsl\u00fcman milletlerin dillerinde herhangi bir \u00e7o\u011ful \u015fekli de olu\u015fmam\u0131\u015ft\u0131r.<\/p>\n

Allah\u2019a iman, Allah\u2019\u0131n var ve bir oldu\u011funa, b\u00fct\u00fcn \u00fcst\u00fcnl\u00fck s\u0131fatlar\u0131yla nitelenmi\u015f ve noksan s\u0131fatlardan uzak ve y\u00fcce bulundu\u011funa inanmakt\u0131r. Bir ba\u015fka deyi\u015fle Allah hakk\u0131nda vacip (zorunlu, gerekli), caiz ve imk\u00e2ns\u0131z s\u0131fatlar\u0131 bilip \u00f6ylece kabul etmektir. Her \u015feyi bilen ve her \u015feye g\u00fcc\u00fc yeten bir Allah\u2019a inanmak, ergenlik \u00e7a\u011f\u0131na gelmi\u015f ve ak\u0131ll\u0131 her insan\u0131n ilk ve asli sorumlulu\u011fudur. \u0130lah\u00ee dinlerin kesintiye u\u011frad\u0131\u011f\u0131 d\u00f6nemlerde ya\u015fam\u0131\u015f olan veya hi\u00e7bir dinden haberi olmayan kimseler de bir Allah inanc\u0131na sahip olmakla y\u00fck\u00fcml\u00fcd\u00fcrler.\u00a0 \u00c7\u00fcnk\u00fc insan yarat\u0131l\u0131\u015ftan getirdi\u011fi mutlak ve \u00fcst\u00fcn g\u00fcce inanma duygusu ile evrendeki ak\u0131llara durgunluk veren d\u00fczeni g\u00f6rd\u00fckten sonra bu d\u00fczeni sa\u011flayan bir ve e\u015fsiz yarat\u0131c\u0131n\u0131n varl\u0131\u011f\u0131 inanc\u0131na kolayl\u0131kla ula\u015f\u0131r. \u201cG\u00f6kleri ve yeri yaratan Allah hakk\u0131nda \u015f\u00fcphe mi vard\u0131r?…\u201d(\u0130brahim, 13\/10)<\/strong>\u00a0 mealindeki ayet bu ger\u00e7e\u011fi dile getirmektedir.<\/p>\n

Allah\u2019a imanla ilgili bu genel a\u00e7\u0131klamalardan sonra \u00fc\u00e7 semavi dindeki Allah inanc\u0131n\u0131 a\u00e7\u0131klamaya \u00e7al\u0131\u015fal\u0131m.<\/p>\n

Yahudilikte Allah \u0130nanc\u0131<\/strong><\/p>\n

Ehl-i Kitab\u2019\u0131n en temel \u00f6zelli\u011fi, il\u00e2h\u00ee vahiy kaynakl\u0131 bir kitaba sahip bulunmalar\u0131 oldu\u011funa g\u00f6re, onlar\u0131n \u00f6ncelikle \u00f6z\u00fc tevhide dayal\u0131 bir tanr\u0131 inanc\u0131n\u0131 benimsemi\u015f olmas\u0131 gerekiyor. Nitekim Kur\u2019\u00e2n\u2019da \u201c\u015e\u00fcphesiz iman edenler; yani Yahudilerden, H\u0131ristiyanlardan ve Sabiilerden Allah\u2019a ve \u00e2hiretg\u00fcn\u00fcne hakk\u0131yla inan\u0131p s\u00e2lih amel i\u015fleyenler i\u00e7in Rableri kat\u0131nda m\u00fck\u00e2fatlar vard\u0131r. Onlar i\u00e7in her hangi bir korku yoktur.. .\u201d(<\/strong> Bakara, 2\/62; Maide, 5\/69; Hac, 22\/17.)<\/strong>\u00a0 buyurulmaktad\u0131r.<\/p>\n

Gerek Kur\u2019\u00e2n\u2019a, gerekse Yahudi kutsal metinlerine g\u00f6re kendilerine tevhid, n\u00fcb\u00fcvvet ve \u00e2hiret inanc\u0131n\u0131n vahyolundu\u011fu bilinen Yahudiler, Kur\u2019\u00e2n\u2019da bu inan\u00e7 esaslar\u0131 hakk\u0131nda sahip bulunduklar\u0131 yanl\u0131\u015f akideleri sebebiyle tenkit edilmektedirler.<\/p>\n

\u201cYahudiler \u2018\u00dczeyr Allah\u2019\u0131n o\u011fludur\u2019 dediler… ,( Tevbe, 9\/30.) \u201cYahudiler ve H\u0131ristiyanlar \u2018Biz Allah\u2019\u0131n o\u011fullar\u0131y\u0131z ve sevgilileriyiz\u2019 dediler. \u2018\u00d6yleyse \u2018g\u00fcnahlar\u0131n\u0131zdan dolay\u0131 size ni\u00e7in azap ediyor?\u2019 de. Hay\u0131r, siz de O \u2019nun yaratt\u0131klar\u0131ndan, s\u0131radan insanlars\u0131n\u0131z. \u201d (Maide, 5\/18.) <\/strong><\/p>\n

\u201cAllah fakir, biz zenginiz\u201d diyenlerin s\u00f6zlerini, andolsun ki, Allah i\u015fitmi\u015ftir. Onlar\u0131n bu s\u00f6zlerini ve hakl\u0131 bir sebep ortada yokken peygamberleri \u00f6ld\u00fcrmelerini yaz\u0131p kaydedece\u011fiz. \u2018Tad\u0131n, o harl\u0131 ate\u015f azab\u0131n\u0131 \u2019 diyece\u011fiz. \u201d(Al-i \u0130mran, 3\/181.)<\/strong><\/p>\n

\u201cYahudiler, \u2018Allah\u2019\u0131n eli \u00e7ok s\u0131k\u0131d\u0131r \u2019 dediler. S\u00f6yledikleri s\u00f6z sebebiyle onlar\u0131n elleri ba\u011flans\u0131n ve lanete u\u011fras\u0131nlar! Aksine Allah\u2019\u0131n elleri a\u00e7\u0131kt\u0131r, diledi\u011fi gibi verir. Andolsun, Rabbinden sana indirilen, onlar\u0131n \u00e7o\u011funun azg\u0131nl\u0131\u011f\u0131n\u0131 ve k\u00fcfr\u00fcn\u00fc azd\u0131r\u0131yor. Biz, onlar\u0131n aralar\u0131na t\u00e2 k\u0131yamete kadar d\u00fc\u015fmanl\u0131k ve kin atm\u0131\u015f\u0131zd\u0131r. Ne zaman sava\u015f i\u00e7in bir ate\u015f yakm\u0131\u015flarsa, Allah onu s\u00f6nd\u00fcrm\u00fc\u015ft\u00fcr. Onlar yery\u00fcz\u00fcnde bozgunculu\u011fa ko\u015farlar. \u015e\u00fcphesiz Allah bozguncular\u0131 sevmez. E\u011fer kitap ehli iman etmi\u015f ve lay\u0131k\u0131yla korunmu\u015f olsalard\u0131, onlar\u0131n k\u00f6t\u00fcl\u00fcklerini \u00f6rter, nimeti bol olan cennetlere koyard\u0131k\u201d (Maide, 5\/64-65.)<\/strong> mealindeki \u00e2yetler onlar\u0131n tevh\u00eed inanc\u0131n\u0131 zedeleyici anlay\u0131\u015flar\u0131n\u0131 ele\u015ftirmektedir.<\/p>\n

\u00d6te yandan onlar\u0131n din adamlar\u0131n\u0131 rab edinmeleri \u201cOnlar, Allah\u2019dan ba\u015fka ahbar (bilginlerini) ve ruhbanlar\u0131n\u0131 (rahiplerini) de kendilerine Rab edindiler, Meryem o\u011flu Mesih\u2019i de. Oysa onlar bir olan Allah\u2019a ibadet etmekle emrolunmu\u015flard\u0131. Allah\u2019tan ba\u015fka hi\u00e7bir il\u00e2h yoktur. O, m\u00fc\u015friklerin ortak ko\u015ftu\u011fu \u015feylerden de m\u00fcnezzehtir \u201d( Tevbe, 9\/31)\u00a0\u00a0 <\/strong>mealindeki \u00e2yetle dile getirilmi\u015ftir.<\/p>\n

Eski Ahid\u2019de Rab Yahova\u2019n\u0131n yery\u00fcz\u00fcnde insan\u0131 yaratmas\u0131yla birlikte kendi iradesini onlara bildirdi\u011fi belirtilmektedir. Yahova Adem\u2019e , ve Nuh\u2019a vahyetmi\u015ftir. N\u00fbh\u2019dan ba\u015flayarak Tanr\u0131 ile insanlar aras\u0131ndaki ili\u015fki, ahidle\u015fme \u00fczerine temellendirilmi\u015ftir. Tanr\u0131 ile insanl\u0131k aras\u0131ndaki ilk ahid tufan fel\u00e2ketinden sonra Nuh\u2019la yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Eski Ahid, Tanr\u0131 ile insan aras\u0131ndaki bu diyalog ve ahidle\u015fmeyi aktarmakla birlikte Hz. \u0130brahim\u2019e kadar hi\u00e7bir \u015fahs\u0131 peygamber olarak isimlendirmez. Yahudi gelene\u011fi de Hz. \u0130brahim\u2019den \u00f6nce kimseye peygamberlik unvan\u0131 vermemektedir.\u00a0 Eski Ahid\u2019de n\u00fcb\u00fcvvet m\u00fcessesesi Tanr\u0131\u2019n\u0131n \u015fahs\u0131nda \u0130sr\u00e2ilo\u011fullar\u0131yla ilk ahdini ger\u00e7ekle\u015ftirdi\u011fi Hz. \u0130brahim\u2019le ba\u015flat\u0131lm\u0131\u015f, Hz. Musa ile zirve noktas\u0131na \u00e7\u0131kart\u0131lm\u0131\u015ft\u0131r. Bu stat\u00fc \u00e7er\u00e7evesinde n\u00fcb\u00fcvvet m\u00fcessesesi \u0130srailo\u011fullar\u0131na has olmakla mill\u00ee bir mahiyet arz eder. Do\u011frusu semav\u00ee bir dinin tanr\u0131-insan ili\u015fkisini mill\u00ee d\u00fczlemde de\u011ferlendirmesi d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fcd\u00fcr.<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Yahudilikteki Allah inanc\u0131, Kur\u2019an\u2019\u0131n anlatt\u0131\u011f\u0131 Allah inanc\u0131ndan uzakla\u015farak, sadece Yahudilerin menfaatlerine hizmet eden bir varl\u0131k inanc\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu yanl\u0131\u015f Allah alg\u0131s\u0131 onlar\u0131n hayata bak\u0131\u015flar\u0131n\u0131 b\u00fct\u00fcn\u00fcyle etkilemektedir.<\/em><\/strong><\/p>\n

H\u0131ristiyanl\u0131kta Allah \u0130nanc\u0131<\/strong><\/p>\n

H\u0131ristiyanlar \u201cvarl\u0131k\u201d (ontoloji) a\u00e7\u0131s\u0131ndan tek Allah\u2019\u0131 benimsemekle birlikte \u201cas\u0131l\u201d a\u00e7\u0131s\u0131ndan \u00fc\u00e7l\u00fc g\u00f6r\u00fc\u015fe sahiptirler, her bir as\u0131ldan da \u201cpar\u00e7a\u201d ve \u201cs\u0131n\u0131r\u201d (c\u00fcz ve had) kavram\u0131 nefyedilir. Onlar \u015f\u00f6yle derler: Allah cisim de\u011filken bil\u00e2hare cisme b\u00fcr\u00fcnm\u00fc\u015ft\u00fcr. Bilindi\u011fi \u00fczere cisim c\u00fczlere ve par\u00e7alara ayr\u0131lan \u015fekillenmi\u015f bir nesneden ibarettir.\u201d<\/p>\n

Mu\u2019tezil\u00ee kel\u00e2mc\u0131lardan K\u00e2d\u00ee Abd\u00fclcebb\u00e2r, H\u0131ristiyanlar\u0131n Tanr\u0131 inan\u00e7lar\u0131n\u0131, yani teslis akidesi ve Hz. \u0130s\u00e2\u2019yla ilgili anlay\u0131\u015flar\u0131n\u0131 \u015f\u00f6ylece \u00f6zetler:<\/p>\n

H\u0131ristiyanlar\u0131n hemen hepsi Allah Ta\u00e2l\u00e2\u2019n\u0131n e\u015fyan\u0131n yarat\u0131c\u0131s\u0131 oldu\u011funa, Yarat\u0131c\u0131n\u0131n hayat sahibi ve m\u00fctekellim oldu\u011funa, O\u2019nun hayat\u0131n\u0131n \u201cR\u00fbhulkud\u00fcs\u201d ve kel\u00e2m\u0131n\u0131n da \u201cilim\u201d oldu\u011funa inanmaktad\u0131rlar. O\u2019nun hayat\u0131n\u0131 kudret olarak kabul edenler de vard\u0131r. Allah Ta\u00e2l\u00e2\u2019n\u0131n kel\u00e2m\u0131 ve kudreti kad\u00eemdirler. O\u2019nun kel\u00e2m\u0131, yery\u00fcz\u00fcnde cesette zuhur etmi\u015f olan ve Mes\u00eeh olarak kabul ettikleri O\u011ful\u2019dur. Ancak H\u0131ristiyanlar, Mesih\u2019in tabiat\u0131 hakk\u0131nda fikir ayr\u0131l\u0131\u011f\u0131na d\u00fc\u015fm\u00fc\u015flerdir. Baz\u0131lar\u0131 Mes\u00eeh\u2019i kel\u00e2m\u0131n ve cismin birle\u015fimi, baz\u0131lar\u0131 cesetsiz \u201cKelime\u201d, baz\u0131lar\u0131 da Meryem\u2019in karn\u0131nda yarat\u0131lm\u0131\u015f ceset h\u00e2line gelen \u201cKelime\u201d olarak kabul etmektedirler.<\/p>\n

K\u00e2d\u00ee Abd\u00fclcebb\u00e2r, H\u0131ristiyanlar\u0131n Ya\u2019k\u00fbbiyye, Nest\u00fbriye ve Melk\u00e2iyye olmak \u00fczere \u00fc\u00e7 ana mezhebe ayr\u0131ld\u0131klar\u0131n\u0131 belirtmi\u015f, bunlar\u0131n ittifak h\u00e2linde olduklar\u0131 hususlar\u0131 da \u015f\u00f6ylece \u00f6zetlemi\u015ftir: Yarat\u0131c\u0131 Tanr\u0131 bir \u201cCevher\u201d ve Baba, O\u011ful ve R\u00fbhulkud\u00fcs olmak \u00fczere \u00fc\u00e7 as\u0131ldan (ek\u00e2n\u00eem-i sel\u00e2se) ibarettir. \u201cBaba\u201d kad\u00eem, hayat sahibi ve m\u00fctekellim (konu\u015fan), \u201cO\u011ful\u201d kel\u00e2m, \u201cRuh\u201d ise hayatt\u0131r. S\u00f6z konusu \u00fc\u00e7 as\u0131l cevheriyyette bir ve as\u0131ll\u0131kta (ukn\u00fbmiyye) farkl\u0131d\u0131rlar. O\u011ful Baba\u2019dan do\u011fmu\u015f de\u011fil, Ruh da Baba ve O\u011ful\u2019dan ne\u015f\u2019et etmi\u015f de\u011fildir. O\u011ful\u2019un o\u011fullu\u011fu nesil y\u00f6n\u00fcnden olmay\u0131p Baba ile aralar\u0131ndaki ili\u015fki, kel\u00e2m\u0131n ak\u0131ldan, alevin ate\u015ften ve \u0131\u015f\u0131\u011f\u0131n g\u00fcne\u015ften \u00e7\u0131k\u0131\u015f\u0131ndaki gibi bir ili\u015fki mahiyetine sahiptir. S\u00f6z konusu \u00fc\u00e7 mezhep, O\u011ful\u2019un Mes\u00eeh olarak isimlendirilen bir \u015fah\u0131sla birle\u015fti\u011fi (ittihad), bu \u015fahs\u0131n insanlar i\u00e7in ortaya \u00e7\u0131kt\u0131\u011f\u0131, \u00e7arm\u0131ha gerildi\u011fi ve \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc hususlar\u0131nda g\u00f6r\u00fc\u015f birli\u011fi i\u00e7indedirler.<\/p>\n

Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de H\u0131ristiyanl\u0131k semav\u00ee dinlerden biri olarak kabul edilmi\u015f, H\u0131ristiyanlar da \u201cEhl-i Kitab\u201d stat\u00fcs\u00fc i\u00e7inde de\u011ferlendirilmi\u015ftir. Kur\u2019\u00e2n ve hadislerde H\u0131ristiyanlar\u0131n dinleriyle ilgili olarak sonradan sahip olduklar\u0131 yanl\u0131\u015f kanaatlerini d\u00fczeltmek ba\u011flam\u0131nda \u00fczerinde durulan en \u00f6nemli konulardan biri Hz. \u0130sa\u2019n\u0131n stat\u00fcs\u00fc meselesidir. \u0130lgili \u00e2yetler bir b\u00fct\u00fcnl\u00fck i\u00e7inde de\u011ferlendirildi\u011finde pek \u00e7o\u011funda Hz. \u0130s\u00e2\u2019n\u0131n Allah\u2019\u0131n kulu ve el\u00e7isi oldu\u011fu hususu \u00fczerinde duruldu\u011fu g\u00f6r\u00fcl\u00fcr.<\/p>\n

Baz\u0131 \u00e2yetlerde \u0130sa\u2019n\u0131n Allah\u2019\u0131n kulu oldu\u011fu do\u011frudan ifade edilirken,\u00a0\u00a0 baz\u0131lar\u0131nda da onun melekler taraf\u0131ndan Meryem\u2019e m\u00fcjdeleni\u015fi, Meryem\u2019in Allah\u2019\u0131n kudretiyle kendisine bir insan eli de\u011fmeden h\u00e2mile kalmas\u0131 ve \u0130s\u00e2\u2019y\u0131 d\u00fcnyaya getirmesi aktar\u0131l\u0131r.\u00a0 \u201cAllah indinde \u0130s\u00e2\u2019n\u0131n dununu \u00c2dem gibidir. Allah onu topraktan yaratt\u0131. Sonra ona \u201cOl!\u201d dedi ve oluverdi \u201c(Al-i \u0130mran, 3\/59.)<\/strong>mealindeki \u00e2yetle onun babas\u0131z olarak mucizev\u00ee do\u011fumu dile getirilir. Yine onun kullu\u011funu vurgulamak amac\u0131yla olmal\u0131 ki Kur\u2019\u00e2n\u2019da \u0130s\u00e2 i\u00e7in 16 kez Meryem o\u011flu \u0130s\u00e2 (\u0130s\u00e2 b. Meryem) terkibine yer verilmi\u015ftir.<\/p>\n

Kur\u2019\u00e2n\u2019da Hz. \u0130sa\u2019n\u0131n kullu\u011fu defalarca ifade edildikten sonra onun Allah\u2019\u0131n resul\u00fc ve nebisi oldu\u011fu hususu \u00fczerine vurgu yap\u0131lm\u0131\u015f, n\u00fcb\u00fcvvet m\u00fcessesesinin ana temalar\u0131 \u0130s\u00e2\u2019n\u0131n peygamberli\u011fini a\u00e7\u0131k\u00e7a ortaya koyacak tarzda s\u0131ralanm\u0131\u015ft\u0131r. Di\u011fer peygamberler gibi Meryem o\u011flu \u0130sa\u2019dan da Allah\u2019\u0131n ris\u00e2letini tebli\u011f edece\u011fine, bu konuda onu hi\u00e7bir \u015feyin engellemeyece\u011fine dair kesin bir s\u00f6z al\u0131nm\u0131\u015ft\u0131r.( Bkz. Ahzab, 33\/7.) Allah Ta\u00e2l\u00e2, \u0130s\u00e2\u2019ya vahyetti\u011fini (Bkz. Nisa, 4\/163; Maide, 5\/117.) ve \u201ci\u00e7inde hidayet ve nur bulunan, \u00f6n\u00fcndeki Tevrat\u2019\u0131 do\u011frulayan, sak\u0131nanlara bir hidayet ve \u00f6\u011f\u00fct olmak \u00fczere \u0130ncil\u2019i verdik\u201d (Maide, 5\/46.)<\/strong> mealindeki \u00e2yetle de ona kutsal kitap verildi\u011fini il\u00e2n etmektedir. Ayr\u0131ca ona mucizeler verildi\u011fi ve Ruhulkud\u00fcs\u2019le desteklendi\u011fi de belirtilmi\u015ftir. (Bkz. Bakara, 2\/87, 253.)<\/p>\n

Gerek Kur\u2019\u00e2n\u2019da gerekse hadislerde Hz. \u0130s\u00e2\u2019n\u0131n Allah\u2019\u0131n kulu ve el\u00e7isi oldu\u011fu hususuyla do\u011frudan ba\u011flant\u0131l\u0131 olarak \u00f6nemle \u00fczerinde durulan bir di\u011fer nokta da H\u0131ristiyanlar\u0131n onun ul\u00fbhiyetine dair sahip olduklar\u0131 inan\u00e7lar\u0131n\u0131n reddedilmesidir.<\/p>\n

H\u0131ristiyanlar\u0131n \u201cteslis\u201d inanc\u0131na \u201cEy Ehl-i Kitab Dininizde a\u015f\u0131r\u0131 gitmeyin ve Allah hakk\u0131nda, ger\u00e7ekten ba\u015fkas\u0131n\u0131 s\u00f6ylemeyin. Meryem o\u011flu \u0130sa Mes\u00eeh, ancak Allah\u2019\u0131n resul\u00fcd\u00fcr, (o) Allah\u2019\u0131n Meryem \u2019e ula\u015ft\u0131rd\u0131\u011f\u0131 kelimesidir, O \u2019ndan bir ruhtur. \u015eu halde Allah\u2019a ve peygamberlerine iman edin. \u201c(Tanr\u0131) \u00fc\u00e7t\u00fcr\u201d demeyin, sizin i\u00e7in hay\u0131rl\u0131 olmak \u00fczere bundan vazge\u00e7in. Allah ancak bir tek Allah\u2019t\u0131r. O, \u00e7ocu\u011fu olmaktan m\u00fcnezzehtir. \u201d( Nisa, 4\/171.)<\/strong> mealindeki \u00e2yette de oldu\u011fu gibi kar\u015f\u0131 \u00e7\u0131k\u0131lm\u0131\u015f, onlara Allah\u2019\u0131n birli\u011fi hat\u0131rlat\u0131lm\u0131\u015ft\u0131r. S\u00f6z konusu \u00e2yetle ilgili a\u00e7\u0131klamalar\u0131nda Fahreddin er-R\u00e2z\u00ee di\u011fer m\u00fcfessirlerin g\u00f6r\u00fc\u015flerini de toparlar mahiyette iki g\u00f6r\u00fc\u015f getirmektedir:<\/p>\n

Bunlardan birincisine g\u00f6re \u00e2yet \u201cAllah cevher itibariyle bir, as\u0131l itibariyle \u00fc\u00e7t\u00fcr, demeyin\u201d \u015feklinde bir anlama gelmektedir. Bu konuda H\u0131ristiyanlar\u0131n g\u00f6r\u00fc\u015fleri bir b\u00fct\u00fcnl\u00fck arz etmemesine ra\u011fmen ortaya \u00e7\u0131kan durum onlar\u0131n \u00fc\u00e7 s\u0131fatla mevs\u00fbf bulunan bir zat telakkisini isbat ediyor olmalar\u0131d\u0131r. Ancak o s\u0131fatlara \u0130s\u00e2 ve Meryem\u2019de oldu\u011fu gibi Tanr\u0131\u2019n\u0131n hulul\u00fcn\u00fc kabul etmektedirler. Bu durumda onlar her ne kadar bunlar\u0131 s\u0131fat olarak isimlendirseler de ger\u00e7ekte kendi kendilerine k\u00e2im zatlar isbat etmi\u015f olmaktad\u0131rlar.<\/p>\n

\u0130kinci g\u00f6r\u00fc\u015fe g\u00f6re ise \u201csel\u00e2set\u00fcn\u201d kelimesi mahz\u00fbf bir m\u00fcbted\u00e2n\u0131n haberidir. Fakat \u00e2limler m\u00fcbted\u00e2n\u0131n belirlenmesi hususunda g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131na d\u00fc\u015fm\u00fc\u015flerdir. Ayeti baz\u0131lar\u0131 \u201cas\u0131llar \u00fc\u00e7t\u00fcr, demeyin\u201d \u015feklinde anlarken, Zecc\u00e2c, \u201cEy Meryem o\u011flu \u0130s\u00e2! insanlara \u201cBeni ve anam\u0131, Allah\u2019tan ba\u015fka iki tanr\u0131 bilin\u201d diye sen mi dedin?\u201d (Maide, 5\/116.)<\/strong> mealindeki \u00e2yetin H\u0131ristiyanlar\u0131n \u201cAllah, Mes\u00eeh ve Meryem \u00fc\u00e7 il\u00e2ht\u0131r\u201d \u015feklindeki ifadelerine delil te\u015fkil etmesinden hareketle \u201c\u0130l\u00e2hlar\u0131m\u0131z \u00fc\u00e7t\u00fcr, demeyin\u201d anlam\u0131n\u0131 tercih etmi\u015ftir. Ferra ise \u00e2yetin \u201conlar \u00fc\u00e7t\u00fcr demeyiniz\u201d \u015feklinde anla\u015f\u0131lmas\u0131 gerekti\u011fini, \u0130s\u00e2 ve Meryem\u2019in Allah ile zikredilmesinin her ikisinin de il\u00e2h kabul edildi\u011fini ima etti\u011fini belirtmi\u015ftir.<\/p>\n

H\u0131ristiyanlar\u0131n \u0130s\u00e2\u2019y\u0131 Tanr\u0131\u2019n\u0131n o\u011flu (\u0130bnullah) ve teslis inanc\u0131n\u0131n bir unsuru olarak da Rab kabul etmeleri \u201c\u015e\u00fcphesiz Allah, Meryem o\u011flu Mesih\u2019tir\u201d diyenler andolsun ki k\u00e2fir olmu\u015flard\u0131r.\u00a0 \u015feklindeki ifadelerle reddedilmi\u015ftir. Farkl\u0131 \u00e2yetlerde de Allah\u2019\u0131n \u00e7ocuk edinmeyece\u011fi, bu t\u00fcr iddialar\u0131n iftira oldu\u011funa dikkat \u00e7ekilmi\u015ftir.\u00a0 \u0130s\u00e2\u2019n\u0131n H\u0131ristiyanlara kendisini tanr\u0131 olarak takdim etmedi\u011fi de \u201cAllah: Ey Meryem o\u011flu \u0130s\u00e2! \u0130nsanlara \u201cBeni ve anam\u0131, Allah\u2019tan ba\u015fka iki tanr\u0131 bilin\u201d diye sen mi dedin, buyurdu\u011fu zaman o \u201cH\u00e2\u015f\u00e2! Seni tenzih ederim; hakk\u0131m olmayan \u015feyi s\u00f6ylemek bana yak\u0131\u015fmaz. Hem ben s\u00f6yleseydim sen onu \u015f\u00fcphesiz bilirdin\u201d (Maide, 5\/116.)<\/strong> mealindeki \u00e2yetle a\u00e7\u0131k\u00e7a il\u00e2n edilmektedir.<\/p>\n

\u201cYahudiler ve H\u0131ristiyanlar \u2018Biz Allah\u2019\u0131n o\u011fullar\u0131y\u0131z ve sevgilileriyiz\u2019 dediler. \u2018\u00d6yleyse g\u00fcnahlar\u0131n\u0131zdan dolay\u0131 size ni\u00e7in azap ediyor?\u2019 de. Hay\u0131r siz de O \u2019nun yaratt\u0131klar\u0131ndan, s\u0131radan insanlars\u0131n\u0131z\u201d (Maide, 5\/18.), \u201cAllah fakir, biz zenginiz\u201d diyenlerin s\u00f6zlerini, andolsun ki, Allah i\u015fitmi\u015ftir. Onlar\u0131n bu s\u00f6zlerini ve hakl\u0131 bir sebep ortada yokken peygamberleri \u00f6ld\u00fcrmelerini yaz\u0131p kaydedece\u011fiz. \u201cTad\u0131n bakal\u0131m ate\u015fin azab\u0131n\u0131 diyece\u011fiz\u201d( Al-i \u0130mran, 3\/181.)<\/strong>\u00a0 \u015feklindeki \u00e2yetlerde yer alan h\u00fck\u00fcmlerle \u201cEhl-i Kitab\u2019\u0131n Allah, peygamber, kitap ve \u00e2hiret gibi temel itikad\u0131 konulardaki yanl\u0131\u015f inan\u00e7lar\u0131 sebebiyle ink\u00e2r edici konuma d\u00fc\u015ft\u00fckleri a\u00e7\u0131klanmaktad\u0131r.<\/p>\n

Sonu\u00e7 olarak diyebiliriz ki, Yahudilerin millile\u015ftirdikleri, H\u0131ristiyanlar\u0131n ise birden \u00e7ok (\u00fc\u00e7l\u00fc) olarak ifade ettikleri, tevhit inanc\u0131n\u0131 bozan Allah inan\u00e7lar\u0131n\u0131, Kur\u2019an-\u0131 Kerim; ortaya koydu\u011fu \u0130slam inan\u00e7 sistemiyle t\u00fcm\u00fcyle de\u011fi\u015ftirmi\u015f ve Y\u00fcce Yarat\u0131c\u0131y\u0131 b\u00fct\u00fcn insanl\u0131\u011fa tevhit penceresinden anlatm\u0131\u015ft\u0131r.<\/em><\/strong><\/p>\n

\u0130sl\u00e2miyette Allah \u0130nanc\u0131<\/strong><\/p>\n

Allah inanc\u0131, \u0130sl\u00e2m\u2019\u0131n ve b\u00fct\u00fcn il\u00e2hi dinlerin temelini olu\u015fturur. Semavi dinlerin hepsinde inan\u0131lmas\u0131 gereken ilk esas Allah\u2019\u0131n varl\u0131\u011f\u0131 ve birli\u011fidir. \u0130l\u00e2hi dinler b\u00fct\u00fcn\u00fcyle Allah\u2019a iman esas\u0131na dayan\u0131r. Allah\u2019\u0131n varl\u0131\u011f\u0131 ve birli\u011fine inanmadan di\u011fer iman esaslar\u0131n\u0131 kabule imk\u00e2n yoktur. \u00c7\u00fcnk\u00fc Allah\u2019\u0131n meleklerine, kitaplar\u0131na, peygamberlerine, ahiret g\u00fcn\u00fcne, kaza ve kadere inanmak Allah\u2019\u0131n bildirmesine, dolay\u0131s\u0131yla Allah\u2019a imana ba\u011fl\u0131d\u0131r.<\/p>\n

\u0130sl\u00e2m\u2019\u0131n ak\u0131l sahibi olan ve ergenlik \u00e7a\u011f\u0131na gelmi\u015f bulunan insanlara y\u00fckledi\u011fi ilk g\u00f6rev, kendilerinin ve k\u00e2inattaki her \u015feyin yarat\u0131c\u0131s\u0131 olan, her \u015feyi bilen, d\u00fczene koyan ve idare eden, yerde ve g\u00f6kte ne varsa hepsinin kendisine muhta\u00e7 oldu\u011fu ve kendisi hi\u00e7 bir \u015feye muhta\u00e7 olmayan, tek olan, ezeli ve ebed\u00ee olan Allah Teal\u00e2y\u0131 tan\u0131mak, O\u2019na inanmak ve kulluk etmektir.<\/strong><\/p>\n

\u0130slam inan\u00e7 sisteminin \u00f6z\u00fcnde \u201cAllah\u2019\u0131n birli\u011fi\u201d<\/strong> ilkesi vard\u0131r. Allah\u2019a iman\u0131n ilk \u015fart\u0131 O\u2019nun varl\u0131k ve birli\u011fini kabul etmektir. Her insana Allah\u2019\u0131n varl\u0131k ve birli\u011fini kavrama g\u00fcc\u00fc verilmi\u015ftir, herkes hangi \u015fartlar alt\u0131nda olursa olsun, bundan sorumludur.<\/p>\n

\u0130slam inanc\u0131n\u0131n s\u00f6zl\u00fc ifadesi olan \u015fahadet kelimesi \u015funu ortaya koyar: \u201cAllah\u2019tan ba\u015fka tap\u0131n\u0131lacak tanr\u0131 yoktur.\u201d<\/strong> Kelime anlam\u0131 birleme, tekle\u015ftirme demek olan tevhit, tek y\u00fcce otorite olarak Allah\u2019\u0131 kabullenme demektir. Allah tektir, mutlak, y\u00fcce, yarat\u0131c\u0131, hi\u00e7bir \u015feye benzemez, her \u015feyin sahibi ve yarat\u0131c\u0131s\u0131d\u0131r. Kendisine tap\u0131nmaya, ibadet edilmeye lay\u0131k tek varl\u0131k Y\u00fcce Allah\u2019t\u0131r. M\u00fcsl\u00fcman\u0131n d\u00fc\u015f\u00fcnce ve davran\u0131\u015f merkezinde yaln\u0131zca Allah vard\u0131r. Allah, her M\u00fcsl\u00fcman\u0131n bilincini ve hayat\u0131n\u0131 b\u00fct\u00fcn\u00fcyle doldurur. Allah\u2019a denk, benzer, ortak hi\u00e7bir varl\u0131k yoktur. O, kendi varl\u0131\u011f\u0131 ve eylemleri bak\u0131m\u0131ndan e\u015fsiz, g\u00fcc\u00fc sonsuz, ba\u015fka hi\u00e7bir \u015feye muhta\u00e7 olmayan mutlak taml\u0131k ve yetkinli\u011fe sahiptir.<\/p>\n

Tevhit inanc\u0131 ve anlay\u0131\u015f\u0131, hakikat, d\u00fcnya, zaman, mek\u00e2n, insanl\u0131k tarihi ve kader gibi her \u015feyi ku\u015fatan genel bir bak\u0131\u015ft\u0131r. Bu anlay\u0131\u015fa g\u00f6re ger\u00e7eklik, iki ana b\u00f6l\u00fcme ayr\u0131l\u0131r: Allah ve di\u011fer varl\u0131klar; yarat\u0131c\u0131 ve yarat\u0131lm\u0131\u015flar. Allah tektir, yarat\u0131c\u0131d\u0131r, \u00f6l\u00fcms\u00fczd\u00fcr ve her \u015feyden y\u00fccedir. O, sonsuza kadar mutlak tek olarak, ortak ve yard\u0131mc\u0131dan uzak kendi kendisi olarak kalacakt\u0131r. B\u00fct\u00fcn di\u011fer \u015feyler, bitki ve hayvanlar, cinler, melekler ve insanlar, yery\u00fcz\u00fc ve g\u00f6kler, cennet ve cehennem, bunlar\u0131n hepsi Allah\u2019\u0131n eseridir. Varl\u0131klar\u0131n\u0131 Allah\u2019a bor\u00e7lu olup her durumda ona muhta\u00e7t\u0131rlar. Allah dilerse bunlar\u0131 yok eder, de\u011fi\u015ftirir ya da \u00f6m\u00fcrlerini uzat\u0131p k\u0131salt\u0131r. Tabiat olaylar\u0131n\u0131 ve insan davran\u0131\u015flar\u0131n\u0131 belli kanunlara ba\u011flar. Her \u015feye bir ama\u00e7 ve hedef belirleyerek, evrensel ve uyumlu bir d\u00fczene hayat verir.<\/p>\n

Allah, varl\u0131k ve g\u00fc\u00e7 d\u00fczeninin hem ba\u015f\u0131 hem de sonudur; ondan ba\u015fka her \u015fey fanidir.\u00a0 Dolay\u0131s\u0131yla b\u00fct\u00fcn tap\u0131nma, ilgi ve y\u00f6neli\u015flerin durdu\u011fu son nokta Allah\u2019t\u0131r. Her \u015fey bir ba\u015fka \u015feye, ayn\u0131 \u015fekilde o da bir \u00fc\u00e7\u00fcnc\u00fcye muhta\u00e7t\u0131r ve bu zincir en son s\u0131n\u0131ra kadar b\u00f6ylece s\u00fcr\u00fcp gider, i\u015fte Allah, her \u015feyin kendisine var\u0131p dayand\u0131\u011f\u0131 en son dayanak ve durakt\u0131r. O, her dile\u011fin, arzu ve iste\u011fin son hedefidir. Allah d\u0131\u015f\u0131nda bir ba\u015fka varl\u0131k ya da insana kendili\u011finden bir g\u00fc\u00e7 ve yetki atfetmek, b\u00fcy\u00fck bir sap\u0131kl\u0131k kabul edilir. Bu bak\u0131mdan Allah\u2019\u0131n mutlak birli\u011fi ve a\u015fk\u0131nl\u0131\u011f\u0131n\u0131 karartan \u201cbaba\u201d, \u201ckurtar\u0131c\u0131\u201d, \u201co\u011ful\u201d, \u201carac\u0131\u201d gibi kavramlar\u0131n \u0130slami s\u00f6ylemde yeri yoktur. Hi\u00e7bir insan ya da varl\u0131k, kendisinin Allah\u2019la herhangi bir akrabal\u0131\u011f\u0131 oldu\u011fu iddias\u0131nda bulunamaz.<\/p>\n

Allah\u2019la di\u011fer varl\u0131klar\u0131 ay\u0131ran bir s\u0131n\u0131r \u00e7izgisi vard\u0131r. B\u00fct\u00fcn yarat\u0131klar, yarat\u0131lm\u0131\u015f olmak bak\u0131m\u0131ndan Allah\u2019a bir di\u011ferinden daha yak\u0131n kabul edilmez. Allah\u2019a yak\u0131nl\u0131k, ancak din\u00ee ve ahlaki safl\u0131k ve samimiyet derecesine g\u00f6re de\u011fi\u015fen bir durumdur.\u00a0 Bu da insan kalbini me\u015fgul eden b\u00fct\u00fcn di\u011fer arzu ve y\u00f6neli\u015flerin yok edilmesinden sonra, orada Allah\u2019\u0131n tek olarak bulunmas\u0131yla sa\u011flan\u0131r.<\/p>\n

\u0130slam inanc\u0131na g\u00f6re Allah inanc\u0131, insanl\u0131\u011fa sonradan a\u015f\u0131lanm\u0131\u015f bir \u015fey olmay\u0131p insan\u0131n kendisiyle birlikte do\u011fan, insan ruhunun f\u0131tr\u00ee bir \u00f6zelli\u011fidir. Allah, b\u00fct\u00fcn insanlar\u0131, kendisinin a\u015fk\u0131n ve y\u00fcce olan varl\u0131\u011f\u0131n\u0131 ve birli\u011fini tan\u0131ma yetene\u011fine sahip bi\u00e7imde yaratm\u0131\u015ft\u0131r. Bu, t\u00fcm insanlarda ortak olan bir do\u011fal kabiliyet ve f\u0131tratt\u0131r. K\u0131sacas\u0131 her insan do\u011farken Allah duygusu ile do\u011far ve sonra da Allah\u2019\u0131 i\u00e7inde hisseder. Ba\u015fkalar\u0131n\u0131n tesiri alt\u0131nda kalmayan, selim ak\u0131l ta\u015f\u0131yan bir insan bizzat kendine ve etraf\u0131na dikkatle bakacak olursa, o y\u00fcce varl\u0131\u011f\u0131n mevcudiyetini kolayca kavrar ve iman eder. B\u00f6yle bir insana \u00e7ocuklu\u011funda do\u011fru dini bilgiler verilirse, ruhundaki Allah mefhumu olgunla\u015f\u0131r. Dini bilgi ve terbiyeyi \u00e7ocuklu\u011funda almayan kimselerde ise bu duygu zaman ve \u00e7evrenin tesiriyle k\u00f6relir, hatta s\u00fcr\u00fclmeyen tarlay\u0131 yaban otlar\u0131n\u0131n kaplad\u0131\u011f\u0131 gibi bu duygular\u0131n yerini bir tak\u0131m yanl\u0131\u015f fikirler almaya ba\u015flar.<\/p>\n

Allah\u2019\u0131n varl\u0131\u011f\u0131 konusunda ortaya \u00e7\u0131kan \u015f\u00fcpheci veya ink\u00e2rc\u0131 yakla\u015f\u0131mlar \u0130slam\u2019a g\u00f6re, e\u011fitimden veya tarih\u00ee ve k\u00fclt\u00fcrel geli\u015fmelerden kaynaklanmaktad\u0131r. Yani bu t\u00fcr sapmalar\u0131n sebebi unutkanl\u0131k, \u015fartlanm\u0131\u015fl\u0131k, zihn\u00ee tembellik, h\u0131rs, \u00e7\u0131kar vb. hususlard\u0131r. Bu sebeple Kur\u2019an-\u0131 Kerim\u2019de Allah\u2019tan bahseden ayetlerin \u00e7o\u011fu, onun s\u0131fatlar\u0131n\u0131 konu edinmektedir. Bu ayetlerde \u00f6zellikle Allah\u2019\u0131n varl\u0131\u011f\u0131 ve birli\u011fi (tevhit) inanc\u0131 \u00fczerinde durularak, Allah\u2019\u0131n orta\u011f\u0131 ve benzeri olmad\u0131\u011f\u0131 \u0131srarla vurgulan\u0131r.<\/p>\n

Allah\u2019\u0131 biricik tanr\u0131, Rab ve otorite olarak tan\u0131mak, her \u00e7e\u015fit orta\u011f\u0131 ondan uzak tutmak ve birli\u011fini kararl\u0131 \u015fekilde do\u011frulamakla ger\u00e7ekle\u015fen tevhit, \u0130slam dininin en \u00f6nemli \u00f6zelli\u011fidir. \u0130slam bu \u00f6zelli\u011fiyle hem \u0130slam \u00f6ncesi (cahiliye) putatap\u0131c\u0131l\u0131\u011f\u0131ndan, hem Yahudilik ve Hristiyanl\u0131k gibi dinlerin sonradan bozulmaya u\u011fram\u0131\u015f \u015fekillerinden, hem de Mecusilik\u2019ten ayr\u0131l\u0131r.<\/p>\n

Yukar\u0131da da belirtti\u011fimiz gibi, Allah\u2019\u0131n varl\u0131\u011f\u0131na dair bilgi ya da Allah inanc\u0131, prensipte zorunlu ve yarat\u0131l\u0131\u015ftan gelen bir \u00f6zelliktir. Bununla birlikte \u0130slam bilginlerinin \u00e7o\u011funa g\u00f6re insan, \u00f6z benli\u011finde ve d\u0131\u015f d\u00fcnyada Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 g\u00f6steren birtak\u0131m deliller \u00fczerinde durup d\u00fc\u015f\u00fcnerek onun varl\u0131\u011f\u0131na ula\u015fmak durumundad\u0131r. \u201cG\u00f6zler onu g\u00f6rmez ama o, g\u00f6zleri g\u00f6r\u00fcr.\u201d(<\/strong> En’\u00e2m, 6\/103.)<\/strong>\u00a0 ayeti, Allah\u2019\u0131n do\u011frudan do\u011fruya duyu organlar\u0131yla alg\u0131lanamayaca\u011f\u0131n\u0131 ifade etmektedir. Ancak duyular, Allah\u2019\u0131 tan\u0131yacak olan akla, g\u00f6nle ve kalbe malzeme temin ederler. Bu malzeme de yarat\u0131lm\u0131\u015f olan her \u015feydir; evrenin ahenk ve d\u00fczenidir. \u0130nsan, akl\u0131 ile bu iz, belirti ve delillerden hareketle yarat\u0131c\u0131y\u0131 bulmaya \u00e7al\u0131\u015f\u0131r. Bu, bir ayette \u015f\u00f6yle ifade edilmektedir: \u201c\u0130nsanlara d\u0131\u015f d\u00fcnyada ve kendi i\u00e7lerinde ayetlerimizi g\u00f6sterece\u011fiz ki, onun ger\u00e7ek oldu\u011fu, onlara iyice belli olsun. \u201d (Fussilet, 41\/53.)<\/strong><\/p>\n

\u0130\u015fte \u0130slam bilginleri, Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ispatlamak i\u00e7in gerek d\u0131\u015f d\u00fcnyada gerekse i\u00e7imizde olup biten olaylardan hareketle baz\u0131 deliller geli\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n

Bunlar\u0131n ba\u015f\u0131nda, insan\u0131n yarat\u0131l\u0131\u015ftan Allah inanc\u0131na sahip olu\u015fu gelir ki buna f\u0131trat delili<\/strong> denir,<\/p>\n

ikincisi; \u00e2lemin ve \u00e2lemdeki varl\u0131klar\u0131n sonradan yarat\u0131lm\u0131\u015f olup bir yarat\u0131c\u0131ya muhta\u00e7 oldu\u011fu d\u00fc\u015f\u00fcncesine dayanan delildir (hud\u00fbs).<\/strong><\/p>\n

\u00dc\u00e7\u00fcnc\u00fcs\u00fc; varl\u0131\u011f\u0131 ve yoklu\u011fu e\u015fit (m\u00fcmk\u00fcn) bir varl\u0131k olan \u00e2lemin var olmas\u0131 i\u00e7in bir sebebe ihtiya\u00e7 bulundu\u011fu d\u00fc\u015f\u00fcncesinden hareket eden delildir (imk\u00e2n).<\/strong><\/p>\n

D\u00f6rd\u00fcnc\u00fcs\u00fc de, tabiat\u0131n b\u00fcy\u00fck bir ahenge ve \u015fa\u015fmaz bir d\u00fczene sahip olup bunun bir yarat\u0131c\u0131n\u0131n eseri olmas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesinden hareket eden delildir (niz\u00e2m).<\/strong> Bu yolla geli\u015ftirilen d\u00fc\u015f\u00fcnceler, sonradan meydana gelme, varl\u0131\u011f\u0131 ve yoklu\u011fu e\u015fit olma, d\u00fczen, \u00f6l\u00e7\u00fc ve uyum gibi baz\u0131 deliller ortaya koymu\u015flard\u0131r.<\/p>\n

M\u00fc\u2019min, inand\u0131\u011f\u0131, var ve bir oldu\u011funu tasdik etti\u011fi Allah\u2019\u0131 daha yak\u0131ndan tan\u0131mak, bilmek ister. Allah\u2019\u0131 bilmek ise O\u2019nun isim ve s\u0131fatlar\u0131n\u0131 bilmekle m\u00fcmk\u00fcnd\u00fcr. Hi\u00e7 kimse Cenab-\u0131 Hakk\u2019\u0131n zat\u0131n\u0131 idrak edemez, kavrayamaz. \u00c7\u00fcnk\u00fc insan\u0131n duyu organlar\u0131 da akl\u00ee idraki de s\u0131n\u0131rl\u0131d\u0131r. Allah\u2019\u0131n zat\u0131 ve s\u0131fatlar\u0131n\u0131n hakikati ise akl\u0131n hudutlar\u0131 d\u0131\u015f\u0131ndad\u0131r. Bu sebepledir ki, insan Allah\u2019\u0131n varl\u0131k ve birli\u011fini bilmekle m\u00fckellef oldu\u011fu halde, O\u2019nun y\u00fcce hakikatini, ilahi h\u00fcviyetini ara\u015ft\u0131rmak ve \u00f6\u011frenmekle m\u00fckellef de\u011fildir. Biz Cenab-\u0131 Hakk\u2019\u0131 ancak O\u2019nun bize bildirdi\u011fi isim ve s\u0131fatlar\u0131yla tan\u0131yabiliriz.<\/p>\n

Her varl\u0131k gibi Y\u00fcce Allah da birtak\u0131m s\u0131fatlara sahiptir. Ancak di\u011fer varl\u0131klardan farkl\u0131 olarak onun s\u0131fatlar\u0131 \u00f6ncesiz (ezeli) ve sonras\u0131zd\u0131r (ebed\u00ee); bunlar\u0131n ba\u015flang\u0131c\u0131 ve sonu yoktur; bu s\u0131fatlar yarat\u0131klar\u0131n s\u0131fatlar\u0131na benzemez.<\/p>\n

Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131n bir k\u0131sm\u0131, onun zat\u0131na \u00f6zg\u00fc olan, yarat\u0131klar\u0131ndan herhangi birisine verilmesi caiz ve m\u00fcmk\u00fcn olmayan s\u0131fatlard\u0131r ki bunlar zorunlu bi\u00e7imde var olma (v\u00fccud), ezel\u00ee olma, varl\u0131\u011f\u0131n\u0131n ba\u015flang\u0131c\u0131 olmama (k\u0131dem), ebed\u00ee olma, varl\u0131\u011f\u0131n\u0131n sonu olmama (beka), sonradan var olan \u015feylere hi\u00e7bir y\u00f6nden benzememe (muh\u00e2lefet\u00fcn lilhav\u00e2dis), varl\u0131\u011f\u0131 kendili\u011finden olma, var olmak i\u00e7in ba\u015fkas\u0131na muhta\u00e7 olmama (k\u0131yam bi nefsih\u00ee) ve zat\u0131, s\u0131fatlar\u0131 ve eylemleri a\u00e7\u0131s\u0131ndan bir ve tek olma, e\u015fi ve benzeri bulunmamad\u0131r (vahdaniyet). <\/strong><\/p>\n

Yarat\u0131klar hakk\u0131nda da kullan\u0131labilen diri ve canl\u0131 olma (hayat), bilme (ilim), i\u015fitme (semi\u2019), g\u00f6rme (basar), dileme (ir\u00e2de), g\u00fcc\u00fc yetme (kudret), s\u00f6yleme ve konu\u015fma (kel\u00e2m) ile yaratma, yok olan\u0131 yokluktan varl\u0131\u011fa \u00e7\u0131karma (tekvin) s\u0131fatlar\u0131 da Allah i\u00e7in zorunlu olan s\u0131fatlard\u0131r<\/strong>. Bunlar, Allah hakk\u0131nda kullan\u0131ld\u0131\u011f\u0131nda sonsuzluk, mutlakl\u0131k, \u00f6ncesizlik ve sonras\u0131zl\u0131k, taml\u0131k ve yetkinlik ifade ederken insanlar hakk\u0131nda kullan\u0131ld\u0131\u011f\u0131nda sonlu, kay\u0131tl\u0131, s\u0131n\u0131rl\u0131, sonradan yarat\u0131lm\u0131\u015f, eksik ve yetersiz \u00f6zellik ta\u015f\u0131r.<\/p>\n

Allah, sonsuz bir ilim, s\u0131n\u0131rs\u0131z bir kudret ve iradeye sahiptir. Her \u015feyin yarat\u0131c\u0131s\u0131 olup diledi\u011fini yapar. Her \u015feyin h\u00fck\u00fcmranl\u0131\u011f\u0131 onun elindedir. O her \u015feyi bir \u00f6l\u00e7\u00fcye g\u00f6re yaratm\u0131\u015f, belli varolu\u015f ve geli\u015fim kanunlar\u0131na ba\u011fl\u0131 k\u0131lm\u0131\u015ft\u0131r. Hayat gibi \u00f6l\u00fcm de onun g\u00fc\u00e7 ve yetkisi alt\u0131ndad\u0131r.<\/strong><\/p>\n

Bir di\u011fer grup s\u0131fat ise Allah\u2019\u0131n kendileriyle nitelenmesi de nitelenmemesi de caiz olan yani Allah hakk\u0131nda hem olumlu hem olumsuz bi\u00e7imde kullan\u0131labilen s\u0131fatlard\u0131r. Yaratmak do\u011fru yola ula\u015ft\u0131rmak (hid\u00e2yet) ve sap\u0131kl\u0131\u011fa sevk etmek (dal\u00e2let); peygamber g\u00f6ndermek ve kitap indirmek, kullar\u0131 \u00f6ld\u00fcrd\u00fckten sonra k\u0131yamet g\u00fcn\u00fcnde tekrar diriltmek (ba\u2019s) ve onlar\u0131 hesaba \u00e7ekmek \u00fczere bir araya toplamak (ha\u015fr), nimet vermek ve ac\u0131 \u00e7ektirmek (az\u00e2b) \u015feklinde say\u0131labilecek bu s\u0131fatlar\u0131n tamam\u0131, Y\u00fcce Allah\u2019\u0131n yoktan var etme (tekvin) g\u00fcc\u00fcne ba\u011fl\u0131 nitelikler olarak kabul edilir.<\/p>\n

Allah\u2019\u0131n yarat\u0131c\u0131l\u0131k vasf\u0131n\u0131n da di\u011fer s\u0131fatlar\u0131 gibi evrende etkinli\u011fi s\u00fcrmektedir. Yani yaratma, devam eden bir s\u00fcre\u00e7tir. Kur\u2019an\u2019da Y\u00fcce Allah hakk\u0131nda \u201cs\u00fcrekli ve m\u00fckemmel \u015fekilde yaratan\u201d anlam\u0131nda kullan\u0131lan Hall\u00e2k<\/strong> ismi ge\u00e7er. Nitekim \u201cO, her an yaratma halindedir. \u201d( Rahman, 55\/29.)<\/strong>\u00a0 \u201cO, daha nice bilmedi\u011finiz \u015feyler yarat\u0131r. \u201d( Nahl, 16\/8.)<\/strong> mealindeki ayetler de yaratman\u0131n devaml\u0131l\u0131\u011f\u0131 fikrini vurgulamaktad\u0131r.<\/p>\n

Bir \u015feyi yokluk sahas\u0131ndan varl\u0131k sahas\u0131na \u00e7\u0131karmak, e\u015fsiz bir kudretin varl\u0131\u011f\u0131na i\u015faret etti\u011fi gibi yarat\u0131c\u0131n\u0131n yaratt\u0131\u011f\u0131 \u015feyi t\u00fcm incelikleriyle bilmesini de gerektirir:<\/p>\n

\u201cHi\u00e7, yaratan bilmez mi? O, en ince i\u015fleri g\u00f6r\u00fcp bilmektedir ve her \u015feyden haberdard\u0131r. \u201d (M\u00fclk, 67\/14.)<\/strong><\/p>\n

Her \u015fey gibi insan\u0131n da yarat\u0131c\u0131s\u0131 olan Y\u00fcce Allah, onu, kendisinden daha iyi tan\u0131makta, hem zay\u0131f hem de \u00fcst\u00fcn y\u00f6nlerini hakk\u0131yla bilmektedir:<\/p>\n

\u201cAndolsun, insan\u0131 biz yaratt\u0131k ve nefsinin kendine f\u0131s\u0131ldad\u0131klar\u0131n\u0131 biliriz ve biz ona \u015fahdamar\u0131ndan daha yak\u0131n\u0131z. \u201d (K\u00e2f, 59\/16.)<\/strong><\/p>\n

Netice olarak; gerek maddi ve beden\u00ee, gerekse ahlaki ve ruhi meziyetlere sahip olarak, di\u011fer varl\u0131klara \u00fcst\u00fcn k\u0131l\u0131nan ve en g\u00fczel bi\u00e7imde yarat\u0131lan\u00a0 insan\u0131n yarat\u0131l\u0131\u015f\u0131ndaki gaye sadece Allah\u2019a kulluk etmesidir.\u00a0 \u00c7\u00fcnk\u00fc \u0130slam inanc\u0131na g\u00f6re, insan\u0131n var olu\u015f gayesi Allah\u2019\u0131 tan\u0131y\u0131p O\u2019na ibadet etmektir. Bu bak\u0131mdan insan, ger\u00e7ek insanl\u0131\u011fa ancak Allah\u2019a imanla y\u00fckselir.<\/em><\/strong><\/p>\n

Mustafa Acar, \u201c Allah\u2019a \u0130man\u0131n Ahl\u00e2ki Boyutu\u201d adl\u0131 Doktora Tezi\u2019nden al\u0131nm\u0131\u015ft\u0131r.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Genel Olarak Allah \u0130nanc\u0131 Ge\u00e7mi\u015fte ve g\u00fcn\u00fcm\u00fczde Allah inanc\u0131n\u0131n yans\u0131malar\u0131n\u0131 ve ahlak ile olan ili\u015fkisini g\u00f6rebilmek i\u00e7in, semavi dinlerdeki Allah alg\u0131s\u0131n\u0131 g\u00f6zden ge\u00e7irmenin uygun olaca\u011f\u0131 kanaatindeyiz. Tarihin her d\u00f6neminde insanlar\u0131n inand\u0131klar\u0131, tap\u0131nd\u0131klar\u0131 varl\u0131klar olagelmi\u015ftir, inan\u00e7s\u0131z bir insan toplumuna rastlamak m\u00fcmk\u00fcn de\u011fildir. Tanr\u0131 olarak kabul edilen ve kendisine ba\u011flan\u0131lan varl\u0131k, her zaman en kutsal, sayg\u0131ya ve …<\/p>\n","protected":false},"author":1,"featured_media":2794,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,410],"tags":[662,74,611,58,911,913,912,393,612],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2793"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2793"}],"version-history":[{"count":1,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2793\/revisions"}],"predecessor-version":[{"id":2795,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2793\/revisions\/2795"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2794"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2793"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2793"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2793"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}