\u201cOl\u201d<\/strong> m\u00e2n\u00e2s\u0131na gelen \u201ck\u00fcn\u201d<\/strong> kelimesi, \u201ckevn\u201d<\/strong> masdar\u0131n\u0131n emir s\u00eegas\u0131ndan t\u00fcretilen bir terim olup Kel\u00e2m, Tasavvuf ve Edebiyat\u2019ta Allah\u2019\u0131n yoktan mutlak m\u00e2n\u00e2da yaratmas\u0131n\u0131 if\u00e2de etmek i\u00e7in kullan\u0131l\u0131r[1]<\/a>. Buna \u201cTekv\u00een\u201d<\/strong> de denir. Tekv\u00een, el veya \u00e2letle bir \u015fey yapmay\u0131 ifade etmez. Tekv\u00een, irade ile, kudretin taalluku ve k\u00e2in\u00e2t\u0131n emre boyun e\u011fdirilmesi ile ger\u00e7ekle\u015fen bir yaratmad\u0131r[2]<\/a>. Di\u011fer taraftan mek\u00e2n kelimesi de k\u00fcn ile ayn\u0131 k\u00f6kten gelmektedir. \u00c2yetlerde k\u00fcn kelimesi emr kelimesiyle \u00e7ok yak\u0131n bir kavramsal ba\u011f i\u00e7inde ge\u00e7mektedir. Emr haz\u0131rland\u0131ktan sonra ona \u201ck\u00fcn: ol\u201d<\/strong> denince, bir mek\u00e2n kazanm\u0131\u015f oluyor ve onunla bir \u201c\u015fey\u201d<\/strong> varl\u0131k h\u00e2line geliyor veya bir h\u00e2dise meydana geliyor. \u201cVarl\u0131k\u201d ile \u201colu\u015f\u201du ve \u201cmek\u00e2n\u201d\u0131<\/strong> b\u00f6yle birbirine ba\u011flayan bir kavram yap\u0131s\u0131n\u0131, ba\u015fka bir kitapta g\u00f6rmek m\u00fcmk\u00fcn de\u011fildir[3]<\/a>.<\/p>\n \u201cK\u00fcn\u201d<\/strong> emrini ihtiva eden \u00e2yetler Allah\u2019\u0131n yaratma hususundaki azamet ve kudretini g\u00f6steren en b\u00e2riz delillerdir. \u00c7\u00fcnk\u00fc be\u015fer i\u00e7in imk\u00e2ns\u0131z olan yaratma, Allah i\u00e7in \u00e7ok basittir. O, \u00e7ok b\u00fcy\u00fck ve muazzam varl\u0131klar\u0131 bile bir emirle yarat\u0131verir. Mesel\u00e2 \u015fu \u00e2yet b\u00fct\u00fcn k\u00e2in\u00e2t\u0131n yarat\u0131lmas\u0131n\u0131n sadece Allah\u2019\u0131n \u201col\u201d<\/strong> emrine ba\u011fl\u0131 bulundu\u011funu haber vermektedir:<\/p>\n \u00a0 \u201cO, g\u00f6kleri ve yeri yoktan var edendir. Bir \u015feyi yaratmak isteyince sadece \u00abol!\u00bb der, o da oluverir[4]<\/a>\u201d<\/em><\/strong><\/p>\n \u00c2yetten anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere Allah bir i\u015fi yapmay\u0131 isteyince, sadece ona \u201col!\u201d der, o da hemen oluverir. Ba\u015fka hi\u00e7bir \u015feye ihtiya\u00e7 duymaz. \u0130\u015fte kendi m\u00fclk\u00fc olan b\u00fct\u00fcn bu g\u00f6kleri, yeri ve bunlardaki her \u015feyi, bir d\u00fczen \u00fczere hep b\u00f6yle sadece bir irade ile yaratm\u0131\u015ft\u0131r[5]<\/a>.<\/p>\n Bu, \u00e2yetin hakik\u00ee m\u00e2n\u00e2s\u0131d\u0131r. M\u00fcfessirlerin ekseriyeti ise, \u00e2yetteki ifadenin mec\u00e2z ve tems\u00eel oldu\u011funu s\u00f6yleyerek \u015f\u00f6yle bir m\u00e2n\u00e2 verirler: \u201cAllah bir i\u015fe h\u00fckmetti\u011finde ve onun olmas\u0131n\u0131 murad etti\u011finde o, t\u0131pk\u0131 kendisine emredildi\u011finde beklemeden, \u00e7ekinmeden ve direnmeden hemen istenileni yapan itaatk\u00e2r bir memur gibi, hi\u00e7 imtin\u00e2 etmeden ve vakit kaybetmeden olu\u015fur ve \u201cv\u00fccut\u201d<\/strong> safhas\u0131na \u00e7\u0131kar[6]<\/a><\/p>\n R\u00e2z\u00ee, \u201cCen\u00e2b-\u0131 Hakk\u2019\u0131n \u201col\u201d demesinden kas\u0131t, kudret-i il\u00e2hiyenin e\u015fy\u00e2n\u0131n yarat\u0131lmas\u0131 mes\u2019elesinde s\u00fcr\u2019atle n\u00fcf\u00fbz etmesidir\u201d<\/strong> der ve bunun en kuvvetli te\u2019vil oldu\u011funu bildirir. \u00c7\u00fcnk\u00fc Allah Te\u00e2l\u00e2 e\u015fyay\u0131 d\u00fc\u015f\u00fcnmeksizin, yard\u0131m almaks\u0131z\u0131n ve herhangi bir tecr\u00fcbeye istin\u00e2d etmeksizin yaratmaktad\u0131r[7]<\/a>.<\/p>\n Tabataba\u00ee, bu \u00e2yetten, di\u011fer b\u00fct\u00fcn mevc\u00fbd\u00e2t\u0131n tedr\u00eec\u00ee olmas\u0131na ra\u011fmen Allah\u2019\u0131n fiillerinin tedr\u00eec\u00ee olmad\u0131\u011f\u0131n\u0131 anlar[8]<\/a>olmadan bir anda yaratt\u0131\u011f\u0131 anlam\u0131na gelmez. Allah yaratmak istedi\u011fi \u015feyleri bir tak\u0131m<\/p>\n sebep ve maddelere ba\u011fl\u0131 olarak yaratmaya k\u00e2dir oldu\u011fu gibi, hi\u00e7bir sebep ve asla ihtiya\u00e7 duymaks\u0131z\u0131n def\u2019aten yaratmaya da k\u00e2dirdir[9]<\/a>.<\/p>\n Sa\u00eed Nurs\u00ee\u2019ye g\u00f6re de bu \u00e2yetler, Allah\u2019\u0131n kudretindeki kem\u00e2li il\u00e2n eder. Kudretine nisbetle ha\u015fir ve k\u0131yametin g\u00e2yet kolay ve k\u00fclfetsiz oldu\u011funu a\u00e7\u0131klar. Emr-i tekv\u00een\u00eesinin kudret ve ir\u00e2deyi ihtiva etti\u011fini, b\u00fct\u00fcn e\u015fy\u00e2n\u0131n Allah\u2019\u0131n emirlerine \u00eetirazs\u0131z bir \u015fekilde boyun e\u011fdi\u011fini ve varl\u0131klar\u0131 arac\u0131s\u0131z yaratt\u0131\u011f\u0131 i\u00e7in \u00eec\u00e2d\u0131ndaki kolayl\u0131\u011f\u0131 ifade maksad\u0131yla s\u0131rf bir emirle i\u015fler yapt\u0131\u011f\u0131n\u0131 bildirir[10]<\/a>.<\/p>\n Bahsedilen bu m\u00e2n\u00e2lar, \u00c2l-i \u0130mr\u00e2n s\u00fbresinde Hz. \u0130sa\u2019n\u0131n yarat\u0131l\u0131\u015f\u0131 anlat\u0131l\u0131rken, biraz daha mu\u015fahhasla\u015ft\u0131r\u0131larak \u015f\u00f6yle ifade edilmektedir:<\/p>\n \u201cMeryem: Rabbim! dedi, bana bir erkek eli de\u011fmedi\u011fi halde nas\u0131l \u00e7ocu\u011fum olur? Allah \u015f\u00f6yle buyurdu: \u0130\u015fte b\u00f6yledir, Allah diledi\u011fini yarat\u0131r. Bir i\u015fe h\u00fckmedince ona sadece \u00abol!\u00bb der; o da oluverir [11]<\/a>\u201d<\/strong><\/p>\n Hz. Meryem\u2019in \u201cnas\u0131l \u00e7ocu\u011fum olur?\u201d<\/strong> s\u00f6z\u00fcndeki istifh\u00e2m hem ink\u00e2r\u00ee hem de taacc\u00fcp i\u00e7indir. Bu sebeple kendisine iki cevap verilmi\u015ftir: Birincisi \u201c\u0130\u015fte b\u00f6yledir, Allah diledi\u011fini yarat\u0131r\u201d<\/strong> k\u0131sm\u0131d\u0131r. Bu cevapla onun \u00e7ocu\u011fu olaca\u011f\u0131na inanmakta zorlanma h\u00e2li iz\u00e2le edilmi\u015f, b\u00f6yle bir \u015feyin Allah i\u00e7in \u00e7ok kolay oldu\u011fu anlat\u0131lm\u0131\u015ft\u0131r. \u0130kincisi ise: \u201cAllah bir i\u015fe h\u00fckmedince ona sadece \u00abol!\u00bb der; o da oluverir\u201d<\/strong> c\u00fcmlesidir ki bu cevapla da Hz. Meryem\u2019in taacc\u00fcb\u00fc ortadan kald\u0131r\u0131lm\u0131\u015ft\u0131r[12]<\/a>. Yani bunda \u015fa\u015f\u0131lacak bir \u015fey yoktur. \u00c7\u00fcnk\u00fc Allah insanlara benzemez, O\u2019nun g\u00fcc\u00fc, s\u0131fatlar\u0131 ve fiilleri insanlar\u0131n anlayamayacaklar\u0131 kadar y\u00fcce ve azametlidir. Bu sebeple O\u2019nun yapt\u0131klar\u0131n\u0131, insanlar\u0131nki ile k\u0131yas etmemek \u00eec\u00e2b eder. Allah\u2019\u0131n yaratmas\u0131 baz\u0131 sebeplerle s\u0131n\u0131rland\u0131r\u0131lamaz, O, hi\u00e7bir sebep ve as\u0131l olmadan, belli bir s\u00fcreye de ihtiya\u00e7 duymadan istedi\u011fi anda ve istedi\u011fi \u015fekilde yaratabilir. \u00c7\u00fcnk\u00fc o s\u0131n\u0131rs\u0131z ilim ve kudret sahibidir.<\/p>\n Allah Te\u00e2l\u00e2 azametini bildirmek i\u00e7in, bir \u015feyi yaratmak istedi\u011finde ona sadece \u201col\u201d<\/strong> demesinin k\u00e2f\u00ee gelece\u011fi hakikatini, pek \u00e7ok defa tekrar etmi\u015ftir[13]<\/a>.<\/p>\n \u015eu \u00e2yetler de m\u00e2n\u00e2 itibar\u0131yla ayn\u0131 konuya temas ederek, Kad\u00eer-i Mutlak olan Allah\u2019\u0131n e\u015fy\u00e2y\u0131 g\u00e2yet kolay bir \u015fekilde ve s\u00fcratle, hi\u00e7bir \u015feye ihtiya\u00e7 duymadan s\u0131rf bir emirle yaratt\u0131\u011f\u0131n\u0131 anlatmaktad\u0131r[14]<\/a>:<\/p>\n \u201cK\u0131yametin olu\u015f i\u015fi, ba\u015fka de\u011fil, ancak g\u00f6z a\u00e7\u0131p kapama yahut daha da k\u0131sa bir anda olup biter. \u015e\u00fcphe yok ki Allah her \u015feye kadir![15]<\/a>\u201d<\/strong> ,\u201cB\u00fct\u00fcn hadise, bir sayhadan ib\u00e2ret! \u0130\u015fte hepsi duru\u015fma i\u00e7in toplanm\u0131\u015flar…[16]<\/a>\u201d<\/strong><\/p>\n Cen\u00e2b-\u0131 Hak, \u00fcst\u00fcn kudretiyle k\u0131yamet gibi deh\u015fetli bir h\u00e2diseyi bir anda ger\u00e7ekle\u015ftirecek ve b\u00fct\u00fcn insanlar\u0131 bir anda tekrar diriltip huzurunda toplayacakt\u0131r. Ayn\u0131 \u015fekilde ellibin sene bir g\u00fcn gibi \u00e7ok k\u0131sa bir zaman dilimine s\u0131\u011fd\u0131r\u0131lm\u0131\u015ft\u0131r. B\u00fct\u00fcn bunlar da, \u201ck\u00fcn\u201d<\/strong> emri gibi bir anda oluveren h\u00e2diselerdir ve Allah i\u00e7in hi\u00e7bir zorlu\u011fun s\u00f6zkonusu olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n Allah Te\u00e2l\u00e2\u2019n\u0131n varl\u0131klar\u0131 bir anda yaratmas\u0131n\u0131n azamet ifade eden di\u011fer bir y\u00f6n\u00fc daha vard\u0131r. O da \u015fudur: Mevc\u00fbd\u00e2t bu derece kolay, s\u00fcratli ve geani\u015f yarat\u0131lmas\u0131na ra\u011fmen, ayn\u0131 zamanda son derece intizaml\u0131, g\u00e2yet sa\u011flam ve sanatl\u0131 bir \u015fekilde var edilmi\u015ftir[17]<\/a>. H\u0131z ile sa\u011flaml\u0131k ve sanat\u0131n bir araya getirilmesi ise insanlar i\u00e7in muhaldir.<\/p>\n Bundan hareketle Kur\u2019an\u2019daki, s\u00f6z konusu etti\u011fimiz if\u00e2delerin bir insan taraf\u0131ndan s\u00f6ylendi\u011finde son derece anlams\u0131z olaca\u011f\u0131 ve hi\u00e7bir akl-\u0131 sel\u00eem s\u00e2hibinin buna inanmayaca\u011f\u0131 \u00e2\u015fik\u00e2rd\u0131r. Bu if\u00e2deler ancak, istedi\u011fi \u015feyi bir \u201col\u201d emri ile yaratan azamet s\u00e2hibi y\u00fcce yarat\u0131c\u0131ya yak\u0131\u015fmaktad\u0131r.<\/p>\n Bir \u015eey Yaratmak \u0130stedi\u011finde Sadece \u201cOl\u201d Der \u201cOl\u201d m\u00e2n\u00e2s\u0131na gelen \u201ck\u00fcn\u201d kelimesi, \u201ckevn\u201d masdar\u0131n\u0131n emir s\u00eegas\u0131ndan t\u00fcretilen bir terim olup Kel\u00e2m, Tasavvuf ve Edebiyat\u2019ta Allah\u2019\u0131n yoktan mutlak m\u00e2n\u00e2da yaratmas\u0131n\u0131 if\u00e2de etmek i\u00e7in kullan\u0131l\u0131r[1]. Buna \u201cTekv\u00een\u201d de denir. Tekv\u00een, el veya \u00e2letle bir \u015fey yapmay\u0131 ifade etmez. Tekv\u00een, irade ile, kudretin taalluku ve k\u00e2in\u00e2t\u0131n emre boyun …<\/p>\n","protected":false},"author":1,"featured_media":4395,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,410],"tags":[74,1537,1538,1539,137],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4392"}],"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=4392"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4392\/revisions"}],"predecessor-version":[{"id":4398,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4392\/revisions\/4398"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/4395"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=4392"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=4392"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=4392"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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<\/p>\n![\"\"](\"http:\/\/www.kocar.org\/wp-content\/uploads\/2017\/11\/baakara-117.png\")
<\/em><\/strong><\/p>\n![\"\"](\"http:\/\/www.kocar.org\/wp-content\/uploads\/2017\/11\/ali-imran-47.png\")
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\n[1]<\/a> Pala, \u0130skender, \u201cK\u00fcn\u201d md., D\u0130A, Ankara 2002, XXVI, 552 Bu konuda bkz. Ulut\u00fcrk, Kur\u2019an-\u0131 Kerim Allah\u2019\u0131 Nas\u0131l Tan\u0131t\u0131yor?, s. 41<\/h6>\n
[2]<\/a> \u0130bn \u00c2\u015f\u00fbr, III, 263, (\u00c2l-i \u0130mr\u00e2n, 59 tefs\u00eerinde).<\/h6>\n
[3]<\/a> Kocaba\u015f, Kur\u2019\u00e2n\u2019da Yarat\u0131l\u0131\u015f, s. 215<\/h6>\n
[4]<\/a> el-Bakara, 117 Baz\u0131 eski dinler ve felsef\u00ee ak\u0131mlar, k\u00e2inat\u0131n Allah\u2019\u0131n zat\u0131nda meydana gelen bir de\u011fi\u015fmeyle ba\u015flay\u0131p, O\u2019ndan koparak meydana geldi\u011fini, O\u2019ndan do\u011farak olu\u015ftu\u011funu iddia etmi\u015flerdir. \u00c2yet bu t\u00fcr iddia ve inan\u00e7lar\u0131 reddederek Allah\u2019\u0131n varl\u0131klar\u0131 bir as\u0131ldan, bir kaynaktan veya kendi z\u00e2t\u0131n\u0131n bir par\u00e7as\u0131 olmak \u00fczere yaratmay\u0131p bil\u00e2kis yoktan var etti\u011fini, bunun da bir \u201col\u201d buyru\u011fuyla ger\u00e7ekle\u015fti\u011fini bildirmektedir. Di\u011fer taraftan \u00e2yet hristiyanlar\u0131n tevehh\u00fcm ve \u015f\u00fcphelerini de bertaraf etmektedir. Onlar Hz. \u0130sa\u2019n\u0131n babas\u0131z d\u00fcnyaya gelmesinden hareketle onun -h\u00e2\u015fa- Allah\u2019\u0131n o\u011flu oldu\u011funu iddia etmi\u015flerdi. Oysaki mevcudat\u0131n yoktan bir anda var edilmesi bundan daha zor ve hayrete \u015f\u00e2yand\u0131r. Dolay\u0131s\u0131yla Hz. \u0130sa\u2019n\u0131n babas\u0131z d\u00fcnyaya gelmesi onun Allah\u2019\u0131n o\u011flu olmas\u0131n\u0131 gerektirmez. (Bkz. M. Hamdi Yaz\u0131r, I,479; \u0130bn \u00c2\u015f\u00fbr, I, 687; Karaman ve d\u011frl., Kur\u00e2n Yolu, I, 117, el-Bakara, 117 tefs\u00eerinde).<\/h6>\n
[5]<\/a> M. Hamdi Yaz\u0131r, I, 479, (el-Bakara, 117 tefsirinde).<\/h6>\n
[6]<\/a> Bkz. Zemah\u015fer\u00ee, I, 89; R\u00e2z\u00ee, IV, 25; Ebu\u2019s-Su\u00fbd, I, 150; \u0130bn \u00c2\u015f\u00fbr, I, 688, (el-Bakara, 117 tefs\u00eerinde)<\/h6>\n
[7]<\/a> R\u00e2z\u00ee, IV, 26, (el-Bakara, 117 tefsirinde). \u0130bn \u00c2\u015f\u00fbr da bu g\u00f6r\u00fc\u015f\u00fc tercih eder. Bkz. I, 687, (el-Bakara, 117 tefsirinde).<\/h6>\n
[8]<\/a> Tabataba\u00ee, I, 257, (el-Bakara, 117 tefsirinde).<\/h6>\n
[9]<\/a> Ebu\u2019s-Su\u00fbd, II, 38, (el-Bakara, 117 tefsirinde).<\/h6>\n
[10]<\/a> Nurs\u00ee, K\u00fclliy\u00e2t (15. S\u00f6z), I, 74<\/h6>\n
[11]<\/a> \u00c2l-i \u0130mr\u00e2n, 47<\/h6>\n
[12]<\/a> \u0130bn \u00c2\u015f\u00fbr, III, 248, (\u00c2l-i \u0130mr\u00e2n, 47 tefs\u00eerinde). Hz. \u0130sa\u2019n\u0131n yarat\u0131l\u0131\u015f\u0131ndaki azamet ve kudretin a\u00e7\u0131kland\u0131\u011f\u0131 yerler i\u00e7in bkz. Taber\u00ee, III, 401; Be\u011fav\u00ee, Me\u00e2lim\u00fc\u2019t-Tenz\u00eel, Beyrut 1987, I, 309; R\u00e2z\u00ee, VIII, 66; Ebu\u2019s-Su\u00fbd, II, 45, (\u00c2l-i \u0130mr\u00e2n, 47 tefs\u00eerinde).<\/h6>\n
[13]<\/a> Bu husustaki di\u011fer \u00e2yetler \u015funlard\u0131r: \u00c2l-i \u0130mr\u00e2n, 59; el-En\u2019\u00e2m, 73; en-Nahl, 40; Y\u00e2s\u00een, 82; el- M\u00fc\u2019min, 68<\/h6>\n
[14]<\/a> Nurs\u00ee, S\u00f6zler (14. s\u00f6z), s. 63<\/h6>\n
[15]<\/a> en-Nahl, 77<\/h6>\n
[16]<\/a> Y\u00e2s\u00een, 53<\/h6>\n
[17]<\/a> Nurs\u00ee, S\u00f6zler (16. s\u00f6z), s. 74<\/h6>\n
MURAT KAYA, MARMARA \u00dcN\u0130VERS\u0130TES\u0130, KUR\u2019AN\u2019DA ALLAH\u2019A A\u0130T AZAMETL\u0130 \u0130FADELER<\/h5>\n
(Bunlar\u0131n Tahlili ve Orijinal Bir \u0130\u2018caz Vechi Olarak Temellendirilmesi)<\/h5>\n
Doktora Tezi<\/h5>\n