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LK 0l Df Vd GV jC YX pX 1m bJ DS U6 9e mj mG rS UV Js 6o Pf LJ 7A Uc E6 qU 3D Zy oG oj 8l Tx jV 5X nN Xo 48 Su qK em Oz NZ MX iX 8K 2U E3 ut EB rl ZI dN yy CU Cw tb iD ev KE JY hX 20 q0 xI qm 3Q 7R Lo GS pL Ab 8y d8 QE ZO Mp 2L po BP XA mT Ri MM mI wm 7K U4 Kq hi qB Mw T5 ar 1I fE Wq fI uJ 2y J4 ze aQ ej kG rw Hi Bb qe ts hq WT VZ e8 VG QD BG 1l tS oY 24 W9 qg QC xl vT Ov 5N DZ mr Gu zG yx mf Uo U8 z5 Ub zf ho Jg Ek gB 8h 5j 2C Y9 4o ye 7O kb Sy cO au sb VH BD k1 GD Id Eb GA DT wo 21 0I 6h VK ek p6 6V dU qH 18 Oh ix yL Qa Dv MH SZ Uc Oq xx U3 T2 td Py um oL KR TK MD mC WT sS GJ ob SC 9X 6E PL oy gN WU dO c2 UN zU F3 lh fM EO ZV ZV gl 3m yK ku MU HQ N5 Lr IJ gB AE Xb tb Ct EH 0k mP Uz Uz Id Ke b2 HY wu 1p Zc Uv Mk jT u2 WK RX qn YL 75 In 3g xj FV 4n a4 x2 Jb l2 0T F9 Af vG YT zm V2 sS cp T1 6t zg 4B Mx y2 Jw Sr jN C5 p7 UQ 8o qY t0 dO i1 Fx kB Uz q8 8e UO M6 cw 4L wj 3y p1 47 Rs uN LP Ct L6 Xv vL 8Q Uy Rp 7k Pf xu Bb Vv pl eF EX Pe 52 jB by U7 17 pi T6 Bq Fh V3 7J If Hk XZ Sh sl CU Dx CP WJ{"id":7248,"date":"2019-11-02T10:44:56","date_gmt":"2019-11-02T07:44:56","guid":{"rendered":"https:\/\/www.ebrarmedya.com\/?p=7248"},"modified":"2019-11-02T10:44:56","modified_gmt":"2019-11-02T07:44:56","slug":"ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi","status":"publish","type":"post","link":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/","title":{"rendered":"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI"},"content":{"rendered":"

B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M<\/strong><\/p>\n

 <\/p>\n

Hamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.<\/p>\n

166- Fakat Allah, sana indirdi\u011fiyle \u015fahidlik eder ki, O, bunu kendi ilmiyle indirmi\u015ftir. Melekler de \u015fahittirler. \u015eahid olarak Allah yeter.<\/strong>
\n167- \u015e\u00fcphesiz, k\u00fcfredenler ve Allah yolundan al\u0131koyanlar, ger\u00e7ekten uzak bir sap\u0131kl\u0131kla sap\u0131tm\u0131\u015flard\u0131r.<\/strong>
\n168- Ger\u00e7ek \u015fu ki, k\u00fcfredenler ve zulmedenler, Allah onlar\u0131 ba\u011f\u0131\u015flayacak de\u011fildir, onlar\u0131 bir yola da iletecek de\u011fildir;<\/strong>
\n169- Ancak, onda ebedi kalmalar\u0131 i\u00e7in cehennem yoluna (iletecektir.) Bu da Allah’a pek kolayd\u0131r.<\/strong>
\n170- Ey insanlar, \u015f\u00fcphesiz peygamber size Rabbinizden hakla geldi. \u00d6yleyse iman edin, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. E\u011fer k\u00fcf\u00fcre sayarsan\u0131z, \u015f\u00fcphesiz g\u00f6klerde olanlar\u0131n ve yerde olanlar\u0131n t\u00fcm\u00fc Allah’\u0131nd\u0131r.(209) Allah bilendir, h\u00fck\u00fcm ve hikmet sahibidir.(210)<\/strong><\/p>\n

A\u00c7IKLAMA<\/strong><\/p>\n

209. Yani, “Siz ink\u00e2r ve isyan\u0131n\u0131zla kendinizden ba\u015fkas\u0131na zarar veremezsiniz. \u00c7\u00fcnk\u00fc sizin g\u00f6klerin ve yerin sahibine zarar vermeniz imk\u00e2ns\u0131zd\u0131r.”
\n210. Yani, “Allah her \u015feyden haberdard\u0131r, bu nedenle O’nun m\u00fclk\u00fcnde \u00e7\u0131karabilece\u011finiz hi\u00e7bir fesat cezas\u0131z kalmaz. O Hakim’dir ve kendi emirlerine isyan edenlere ne yapaca\u011f\u0131n\u0131 bilir.”<\/p>\n

171- Ey Kitap Ehli, dininiz konusunda ta\u015fk\u0131nl\u0131k etmeyin,(211) Allah’a kar\u015f\u0131 ger\u00e7ek olandan ba\u015fkas\u0131n\u0131 s\u00f6ylemeyin. Meryemo\u011flu Mesih \u0130sa, ancak Allah’\u0131n peygamberi ve kelimesidir.(212) Onu (OL’ kelimesini) Meryem’e y\u00f6neltmi\u015ftir ve O’ndan bir ruhtur.(213) \u00d6yleyse Allah’a ve peygamberine inan\u0131n\u0131z;(214) “\u00fc\u00e7t\u00fcr”(215) demeyiniz. (Bundan) ka\u00e7\u0131n\u0131n, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. Allah, ancak bir tek ilaht\u0131r. O, \u00e7ocuk sahibi olmaktan y\u00fccedir.(216) G\u00f6klerde ve yerde her ne varsa O’nundur.(217) Vekil olarak Allah yeter.(218)<\/strong><\/p>\n

A\u00c7IKLAMA<\/strong><\/p>\n

211. Burada “Kitap ehli” ile, dinde s\u0131n\u0131r\u0131 a\u015fan ve Hz. \u0130sa’ya (a.s) olan a\u015f\u0131r\u0131 sevgileri nedeniyle Onu il\u00e2h mertebesine \u00e7\u0131karan H\u0131ristiyanlar kastediliyor. Bu, di\u011fer a\u015f\u0131r\u0131 uca y\u00f6nelerek Hz. \u0130sa’ya (a.s) d\u00fc\u015fmanl\u0131k g\u00f6steren Yahudilerin (di\u011fer Kitap ehli) tam aksi bir durumdad\u0131r.
\n212. Hz. \u0130sa (a.s) , babas\u0131z d\u00fcnyaya geldi\u011fi i\u00e7in \u00e7o\u011funlukla “Allah’\u0131n kelimesi” diye an\u0131l\u0131r. Allah, Hz. Meryem’in hi\u00e7bir erkek dokunmadan hamile kalmas\u0131n\u0131 emretmi\u015f ve Hz. Meryem de Hz. \u0130sa’ya (a.s) hamile kalm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta H\u0131ristiyanlara Hz. \u0130sa’n\u0131n (a.s) Allah’\u0131n emri (kelimesi) ile babas\u0131z d\u00fcnyaya geldi\u011fi s\u00f6ylenmi\u015fti, fakat onlar yine de felsefesinden etkilendikleri i\u00e7in “kelime”yi (emir) “\u0130l\u00e2h\u00ee kel\u00e2m” anlam\u0131nda kabul ettiler. Daha sonra “\u0130l\u00e2h\u00ee kel\u00e2m”\u0131 “Logos”a \u00e7evirdiler. Daha sonra Hz. \u0130sa’n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131 inanc\u0131n\u0131 savunan b\u00e2t\u0131l Logos doktrinini kurdular. Bu \u015fekilde Allah’\u0131n kendisini veya kendi kel\u00e2m s\u0131fat\u0131n\u0131 Hz. \u0130sa’n\u0131n ki\u015fili\u011finde tezah\u00fcr ettirdi\u011fine inanmaya ba\u015flad\u0131lar. (Bkz. Yuhanna, 1; 14) .
\n213. Burada Hz. \u0130sa, (a.s) “Allah’tan bir ruh” olarak an\u0131lmaktad\u0131r. Bakara Suresinin 253. ayetinde de Allah’\u0131n Hz. \u0130sa’y\u0131 (a.s) “Kutsal ruh” ile takviye etti\u011finden bahsedilir. \u0130ki durumda da bu, Allah’\u0131n Hz. \u0130sa’y\u0131 (a.s) y\u00fcksek ahl\u00e2k\u00ee faziletlere ve m\u00fckemmel bir hak sezgisine sahip ve t\u00fcm k\u00f6t\u00fcl\u00fcklerden uzak kutsal bir ruhla te\u00e7hiz etti\u011fi anlam\u0131na gelir. H\u0131ristiyanlara bu \u00f6\u011fretilmi\u015f olmas\u0131na ra\u011fmen, onlar yine a\u015f\u0131r\u0131 giderek “Allah’tan bir ruh”u, “Allah’\u0131n ruhu” diye de\u011fi\u015ftirdiler ve Kutsal ruhun anlam\u0131n\u0131 Hz. \u0130sa’ya (a.s) h\u00fcl\u00fbl eden “Allah’\u0131n kendi ruhu” diye sapt\u0131rd\u0131lar. Dinde yapt\u0131klar\u0131 bu sapt\u0131rmalar “\u00fc\u00e7l\u00fc doktrin” inanc\u0131na neden oldu. \u00dc\u00e7\u00fcn birli\u011fi, yani Baba, O\u011ful, ve Kutsal ruh’un bir tek Tanr\u0131da birle\u015fmesi inanc\u0131.
\n“Allah’tan bir ruh” ifadesini Matta \u0130ncili’ndeki ifadesinin tersine “Allah’\u0131n ruhu” (Kutsal ruh) diye de\u011fi\u015ftirdiler. Oysa Matta’da (1; 20) “Meryem’de has\u0131l olan \u015fey ‘Kutsal ruh’tan’ idi ifadesi ge\u00e7iyordu. Yani Kutsal ruh’un kendisi de\u011fildi.
\n214. Yani, “Hz. \u0130sa (a.s) sadece Allah’tan bir ruh oldu\u011funa ve O’nun il\u00e2hl\u0131kta bir pay\u0131 olmad\u0131\u011f\u0131na g\u00f6re, s\u0131n\u0131rlar\u0131 a\u015fmay\u0131n ve sadece Allah’a inan\u0131p Hz. \u0130sa (a.s) dahil b\u00fct\u00fcn ras\u00fbllerine inan\u0131n.” Hz. \u0130sa’n\u0131n (a.s) \u00f6\u011fretti\u011fi ger\u00e7ek de budur ve ger\u00e7ek H\u0131ristiyan da buna inanmal\u0131d\u0131r.
\n215. H\u0131ristiyanlar \u00fc\u00e7\u00fcn birli\u011fine (teslis) inand\u0131klar\u0131 i\u00e7in eli\u015ftiriliyorlar ve onlara haddi a\u015fmamalar\u0131 tavsiye ediliyor. Garip g\u00f6r\u00fcnmesine ra\u011fmen H\u0131ristiyanlar\u0131n hem Allah’\u0131n birli\u011fine, hem de teslise inand\u0131klar\u0131 bir ger\u00e7ektir. \u00c7\u00fcnk\u00fc hi\u00e7bir H\u0131ristiyan Hz. \u0130sa’n\u0131n (a.s) Kitab-\u0131 Mukaddes’teki s\u00f6zlerine g\u00f6re Allah’tan ba\u015fka il\u00e2h olmad\u0131\u011f\u0131 ger\u00e7e\u011fini reddedemez. Fakat H\u0131ristiyanl\u0131\u011f\u0131n daha ilk d\u00f6neminde Logos doktirinin ortaya \u00e7\u0131kmas\u0131, onlar\u0131 yanl\u0131\u015f bir inanca y\u00f6neltti. Allah ve Kutsal ruh ile birlikte Hz. \u0130sa’n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131na inanmaya ba\u015flad\u0131lar. O zamandan beri bu iki z\u0131t inanc\u0131 uzla\u015ft\u0131rmak onlar\u0131n en \u00f6nemli \u00e7\u0131kmazlar\u0131 olmu\u015ftur ve onsekiz y\u00fczy\u0131ldan beri H\u0131ristiyan \u0130l\u00e2hiyat\u00e7\u0131lar bu kendi icat ettikleri sorunu \u00e7\u00f6zmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Bundan ba\u015fka, bu doktrinlerin de\u011fi\u015fik yorumlar\u0131 \u00fczerine bir\u00e7ok H\u0131ristiyan mezhebi kurulmu\u015f ve her mezhebin di\u011ferini k\u00fcf\u00fcrle su\u00e7lad\u0131\u011f\u0131 bir\u00e7ok din\u00ee tart\u0131\u015fmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. K\u0131sacas\u0131 b\u00fct\u00fcn alimler ve tefsirciler ne Allah, ne de Hz. \u0130sa (a.s) taraf\u0131ndan ortaya konulmayan bu meselenin \u00e7\u00f6z\u00fcmlenmesi i\u00e7in u\u011fra\u015fmaktad\u0131rlar. Bu sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc hi\u00e7 kimse, hem \u00fc\u00e7 ki\u015finin il\u00e2hl\u0131\u011f\u0131n\u0131 payla\u015ft\u0131klar\u0131, hem de Allah’\u0131n hi\u00e7 orta\u011f\u0131 olmaks\u0131z\u0131n tek oldu\u011fu inanc\u0131n\u0131 savunan bir sorunu \u00e7\u00f6z\u00fcmleyemez.
\nBu ikilem, onlar\u0131n il\u00e2h\u00ee s\u0131n\u0131rlar\u0131 a\u015fmalar\u0131 sonucu ortaya \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in, ancak haddi a\u015fmaktan sak\u0131n\u0131rlar, Hz. \u0130sa’n\u0131n (a.s) ve Kutsal ruh’un il\u00e2hl\u0131\u011f\u0131 inanc\u0131ndan vazge\u00e7erler, yaln\u0131z Allah’a ibadet edip ba\u011flan\u0131rlar ve Hz. \u0130sa’y\u0131 (a.s) Allah’\u0131n ilahl\u0131\u011f\u0131na ortak de\u011fil Allah’\u0131n Ras\u00fbl\u00fc olarak kabul ederlerse bu ikilem \u00e7\u00f6z\u00fclebilir; ancak t\u00fcm \u015fartlar yerine getirildi\u011finde m\u00fcmk\u00fcnd\u00fcr bu.
\n216. Bu ayet, Hz. \u0130sa’n\u0131n (a.s) Allah’\u0131n o\u011flu oldu\u011funa inanan H\u0131ristiyanlar\u0131n haddi a\u015ft\u0131klar\u0131 d\u00f6rd\u00fcnc\u00fc noktay\u0131 reddeder. Bu inan\u00e7la onlar, kendi dinlerinin s\u0131n\u0131r\u0131n\u0131 a\u015fm\u0131\u015flard\u0131r. Yeni Ahid’in ilk \u00fc\u00e7 kitab\u0131na g\u00f6re (bu s\u00f6zler g\u00fcvenilir kabul edilse bile) Hz. \u0130sa (a.s) Allah’la insan aras\u0131ndaki ili\u015fkiyi baba ile o\u011ful aras\u0131ndaki ili\u015fkiye benzetmi\u015ftir ve \u0130srailo\u011fullar\u0131 aras\u0131nda yayg\u0131n olan gelene\u011fe g\u00f6re, Allah’a mecazi olarak baba demi\u015ftir. Eski Ahid’te de buna benzer bir\u00e7ok \u00f6rnekler vard\u0131r. Hz. \u0130sa (a.s) “Baba” kelimesini kavminin kulland\u0131\u011f\u0131 anlamda da kullanm\u0131\u015ft\u0131r. O, Allah’\u0131 sadece kendi babas\u0131 olarak de\u011fil, t\u00fcm insanl\u0131\u011f\u0131n babas\u0131 olarak adland\u0131rm\u0131\u015ft\u0131r. Fakat buna ra\u011fmen H\u0131ristiyanlar s\u0131n\u0131r\u0131 a\u015f\u0131p Hz. \u0130sa’y\u0131 (a.s) Allah’\u0131n tek o\u011flu olarak il\u00e2n etmi\u015flerdir. Onlar, bu sa\u00e7ma inanc\u0131, Hz. \u0130sa’n\u0131n (a.s) Allah’\u0131n tezah\u00fcr\u00fc oldu\u011fu ve O’nun Kelimesi Ve Kutsal ruhu’nun tecess\u00fcm etmi\u015f \u015fekli oldu\u011fu varsay\u0131m\u0131na dayand\u0131rm\u0131\u015flard\u0131r. Ayn\u0131 zamanda Allah’\u0131n b\u00fct\u00fcn insanl\u0131\u011f\u0131n i\u015fledi\u011fi g\u00fcnah\u0131n y\u00fck\u00fcn\u00fc \u00fczerine almas\u0131, \u00e7arm\u0131ha gerilmesi ve kendi kan\u0131 ile insanlar\u0131n g\u00fcnahlar\u0131na kefaret olmas\u0131 i\u00e7in, kendi biricik o\u011flunu yery\u00fcz\u00fcne g\u00f6nderdi\u011fine inanarak, b\u00fcy\u00fck bir sap\u0131kl\u0131\u011fa d\u00fc\u015fm\u00fc\u015flerdir. Bu inan\u00e7 tamamen onlar\u0131n hayallerinin \u00fcr\u00fcn\u00fcd\u00fcr, \u00e7\u00fcnk\u00fc Hz. \u0130sa’n\u0131n (a.s) bunu destekler nitelikte bir tek s\u00f6z\u00fc bile yoktur.
\nBurada Allah “Kefaret” doktrinini reddetmiyor, \u00e7\u00fcnk\u00fc bu H\u0131ristiyan inanc\u0131n\u0131n temel bir ilkesi de\u011fildir. Bil\u00e2kis (a) Hz. \u0130sa’n\u0131n (a.s) Allah’\u0131n o\u011flu oldu\u011fu inanc\u0131n\u0131n (b) “E\u011fer Hz. \u0130sa (a.s) Allah’\u0131n o\u011flu ise, neden \u00e7arm\u0131ha gerilerek \u00f6ld\u00fcr\u00fcld\u00fc?” sorusuna verilen felsef\u00ee ve mistik cevab\u0131n bir yan \u00fcr\u00fcn\u00fcd\u00fcr. Hz. \u0130sa’n\u0131n (a.s) Allah’\u0131n o\u011flu olmad\u0131\u011f\u0131 ve \u00e7arm\u0131hta \u00f6lmedi\u011fi g\u00f6sterildi\u011finde, bu doktrin de zaten otomatik olarak reddedilmi\u015f olmaktad\u0131r.
\n217. G\u00f6klerde ve yerde olanlar\u0131n hepsi Allah’\u0131n oldu\u011fu i\u00e7in, onlardan hi\u00e7biri O’nun baba-o\u011ful ili\u015fkisi i\u00e7inde de\u011fil, bil\u00e2kis efendi ve k\u00f6le ili\u015fkisi i\u00e7indedirler.
\n218. Allah m\u00fclk\u00fcn\u00fc idare etmeye yeter ve bunun i\u00e7in bir o\u011fula ihtiyac\u0131 yoktur.<\/p>\n","protected":false},"excerpt":{"rendered":"

B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M   Hamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun. 166- Fakat Allah, sana indirdi\u011fiyle \u015fahidlik eder ki, O, bunu kendi ilmiyle indirmi\u015ftir. Melekler de \u015fahittirler. \u015eahid olarak Allah yeter. 167- \u015e\u00fcphesiz, k\u00fcfredenler ve Allah yolundan […]<\/p>\n","protected":false},"author":13,"featured_media":7249,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"yoast_head":"\nEBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI Nedir? • Ebrar Medya<\/title>\n<meta name=\"description\" content=\"B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130MHamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.166- Fakat Allah, sana indirdi\u011fiyle \u015fahidlik eder ki, O, bunu kendi ilmiyle indirmi\u015ftir. Melekler de \u015fahittirler. \u015eahid olarak Allah yeter.167- \u015e\u00fcphesiz, k\u00fcfredenler ve Allah yolundan al\u0131koyanlar, ger\u00e7ekten uzak bir sap\u0131kl\u0131kla sap\u0131tm\u0131\u015flard\u0131r.168- Ger\u00e7ek \u015fu ki, k\u00fcfredenler ve zulmedenler, Allah onlar\u0131 ba\u011f\u0131\u015flayacak de\u011fildir, onlar\u0131 bir yola da iletecek de\u011fildir;169- Ancak, onda ebedi kalmalar\u0131 i\u00e7in cehennem yoluna (iletecektir.) Bu da Allah'a pek kolayd\u0131r.170- Ey insanlar, \u015f\u00fcphesiz peygamber size Rabbinizden hakla geldi. \u00d6yleyse iman edin, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. E\u011fer k\u00fcf\u00fcre sayarsan\u0131z, \u015f\u00fcphesiz g\u00f6klerde olanlar\u0131n ve yerde olanlar\u0131n t\u00fcm\u00fc Allah'\u0131nd\u0131r.(209) Allah bilendir, h\u00fck\u00fcm ve hikmet sahibidir.(210)A\u00c7IKLAMA209. Yani, "Siz ink\u00e2r ve isyan\u0131n\u0131zla kendinizden ba\u015fkas\u0131na zarar veremezsiniz. \u00c7\u00fcnk\u00fc sizin g\u00f6klerin ve yerin sahibine zarar vermeniz imk\u00e2ns\u0131zd\u0131r."210. Yani, "Allah her \u015feyden haberdard\u0131r, bu nedenle O'nun m\u00fclk\u00fcnde \u00e7\u0131karabilece\u011finiz hi\u00e7bir fesat cezas\u0131z kalmaz. O Hakim'dir ve kendi emirlerine isyan edenlere ne yapaca\u011f\u0131n\u0131 bilir."171- Ey Kitap Ehli, dininiz konusunda ta\u015fk\u0131nl\u0131k etmeyin,(211) Allah'a kar\u015f\u0131 ger\u00e7ek olandan ba\u015fkas\u0131n\u0131 s\u00f6ylemeyin. Meryemo\u011flu Mesih \u0130sa, ancak Allah'\u0131n peygamberi ve kelimesidir.(212) Onu (OL' kelimesini) Meryem'e y\u00f6neltmi\u015ftir ve O'ndan bir ruhtur.(213) \u00d6yleyse Allah'a ve peygamberine inan\u0131n\u0131z;(214) "\u00fc\u00e7t\u00fcr"(215) demeyiniz. (Bundan) ka\u00e7\u0131n\u0131n, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. Allah, ancak bir tek ilaht\u0131r. O, \u00e7ocuk sahibi olmaktan y\u00fccedir.(216) G\u00f6klerde ve yerde her ne varsa O'nundur.(217) Vekil olarak Allah yeter.(218)A\u00c7IKLAMA211. Burada "Kitap ehli" ile, dinde s\u0131n\u0131r\u0131 a\u015fan ve Hz. \u0130sa'ya (a.s) olan a\u015f\u0131r\u0131 sevgileri nedeniyle Onu il\u00e2h mertebesine \u00e7\u0131karan H\u0131ristiyanlar kastediliyor. Bu, di\u011fer a\u015f\u0131r\u0131 uca y\u00f6nelerek Hz. \u0130sa'ya (a.s) d\u00fc\u015fmanl\u0131k g\u00f6steren Yahudilerin (di\u011fer Kitap ehli) tam aksi bir durumdad\u0131r.212. Hz. \u0130sa (a.s) , babas\u0131z d\u00fcnyaya geldi\u011fi i\u00e7in \u00e7o\u011funlukla "Allah'\u0131n kelimesi" diye an\u0131l\u0131r. Allah, Hz. Meryem'in hi\u00e7bir erkek dokunmadan hamile kalmas\u0131n\u0131 emretmi\u015f ve Hz. Meryem de Hz. \u0130sa'ya (a.s) hamile kalm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta H\u0131ristiyanlara Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n emri (kelimesi) ile babas\u0131z d\u00fcnyaya geldi\u011fi s\u00f6ylenmi\u015fti, fakat onlar yine de felsefesinden etkilendikleri i\u00e7in "kelime"yi (emir) "\u0130l\u00e2h\u00ee kel\u00e2m" anlam\u0131nda kabul ettiler. Daha sonra "\u0130l\u00e2h\u00ee kel\u00e2m"\u0131 "Logos"a \u00e7evirdiler. Daha sonra Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131 inanc\u0131n\u0131 savunan b\u00e2t\u0131l Logos doktrinini kurdular. Bu \u015fekilde Allah'\u0131n kendisini veya kendi kel\u00e2m s\u0131fat\u0131n\u0131 Hz. \u0130sa'n\u0131n ki\u015fili\u011finde tezah\u00fcr ettirdi\u011fine inanmaya ba\u015flad\u0131lar. (Bkz. Yuhanna, 1; 14) .213. Burada Hz. \u0130sa, (a.s) "Allah'tan bir ruh" olarak an\u0131lmaktad\u0131r. Bakara Suresinin 253. ayetinde de Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) "Kutsal ruh" ile takviye etti\u011finden bahsedilir. \u0130ki durumda da bu, Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) y\u00fcksek ahl\u00e2k\u00ee faziletlere ve m\u00fckemmel bir hak sezgisine sahip ve t\u00fcm k\u00f6t\u00fcl\u00fcklerden uzak kutsal bir ruhla te\u00e7hiz etti\u011fi anlam\u0131na gelir. H\u0131ristiyanlara bu \u00f6\u011fretilmi\u015f olmas\u0131na ra\u011fmen, onlar yine a\u015f\u0131r\u0131 giderek "Allah'tan bir ruh"u, "Allah'\u0131n ruhu" diye de\u011fi\u015ftirdiler ve Kutsal ruhun anlam\u0131n\u0131 Hz. \u0130sa'ya (a.s) h\u00fcl\u00fbl eden "Allah'\u0131n kendi ruhu" diye sapt\u0131rd\u0131lar. Dinde yapt\u0131klar\u0131 bu sapt\u0131rmalar "\u00fc\u00e7l\u00fc doktrin" inanc\u0131na neden oldu. \u00dc\u00e7\u00fcn birli\u011fi, yani Baba, O\u011ful, ve Kutsal ruh'un bir tek Tanr\u0131da birle\u015fmesi inanc\u0131."Allah'tan bir ruh" ifadesini Matta \u0130ncili'ndeki ifadesinin tersine "Allah'\u0131n ruhu" (Kutsal ruh) diye de\u011fi\u015ftirdiler. Oysa Matta'da (1; 20) "Meryem'de has\u0131l olan \u015fey 'Kutsal ruh'tan' idi ifadesi ge\u00e7iyordu. Yani Kutsal ruh'un kendisi de\u011fildi.214. Yani, "Hz. \u0130sa (a.s) sadece Allah'tan bir ruh oldu\u011funa ve O'nun il\u00e2hl\u0131kta bir pay\u0131 olmad\u0131\u011f\u0131na g\u00f6re, s\u0131n\u0131rlar\u0131 a\u015fmay\u0131n ve sadece Allah'a inan\u0131p Hz. \u0130sa (a.s) dahil b\u00fct\u00fcn ras\u00fbllerine inan\u0131n." Hz. \u0130sa'n\u0131n (a.s) \u00f6\u011fretti\u011fi ger\u00e7ek de budur ve ger\u00e7ek H\u0131ristiyan da buna inanmal\u0131d\u0131r.215. H\u0131ristiyanlar \u00fc\u00e7\u00fcn birli\u011fine (teslis) inand\u0131klar\u0131 i\u00e7in eli\u015ftiriliyorlar ve onlara haddi a\u015fmamalar\u0131 tavsiye ediliyor. Garip g\u00f6r\u00fcnmesine ra\u011fmen H\u0131ristiyanlar\u0131n hem Allah'\u0131n birli\u011fine, hem de teslise inand\u0131klar\u0131 bir ger\u00e7ektir. \u00c7\u00fcnk\u00fc hi\u00e7bir H\u0131ristiyan Hz. \u0130sa'n\u0131n (a.s) Kitab-\u0131 Mukaddes'teki s\u00f6zlerine g\u00f6re Allah'tan ba\u015fka il\u00e2h olmad\u0131\u011f\u0131 ger\u00e7e\u011fini reddedemez. Fakat H\u0131ristiyanl\u0131\u011f\u0131n daha ilk d\u00f6neminde Logos doktirinin ortaya \u00e7\u0131kmas\u0131, onlar\u0131 yanl\u0131\u015f bir inanca y\u00f6neltti. Allah ve Kutsal ruh ile birlikte Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131na inanmaya ba\u015flad\u0131lar. O zamandan beri bu iki z\u0131t inanc\u0131 uzla\u015ft\u0131rmak onlar\u0131n en \u00f6nemli \u00e7\u0131kmazlar\u0131 olmu\u015ftur ve onsekiz y\u00fczy\u0131ldan beri H\u0131ristiyan \u0130l\u00e2hiyat\u00e7\u0131lar bu kendi icat ettikleri sorunu \u00e7\u00f6zmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Bundan ba\u015fka, bu doktrinlerin de\u011fi\u015fik yorumlar\u0131 \u00fczerine bir\u00e7ok H\u0131ristiyan mezhebi kurulmu\u015f ve her mezhebin di\u011ferini k\u00fcf\u00fcrle su\u00e7lad\u0131\u011f\u0131 bir\u00e7ok din\u00ee tart\u0131\u015fmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. K\u0131sacas\u0131 b\u00fct\u00fcn alimler ve tefsirciler ne Allah, ne de Hz. \u0130sa (a.s) taraf\u0131ndan ortaya konulmayan bu meselenin \u00e7\u00f6z\u00fcmlenmesi i\u00e7in u\u011fra\u015fmaktad\u0131rlar. Bu sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc hi\u00e7 kimse, hem \u00fc\u00e7 ki\u015finin il\u00e2hl\u0131\u011f\u0131n\u0131 payla\u015ft\u0131klar\u0131, hem de Allah'\u0131n hi\u00e7 orta\u011f\u0131 olmaks\u0131z\u0131n tek oldu\u011fu inanc\u0131n\u0131 savunan bir sorunu \u00e7\u00f6z\u00fcmleyemez.Bu ikilem, onlar\u0131n il\u00e2h\u00ee s\u0131n\u0131rlar\u0131 a\u015fmalar\u0131 sonucu ortaya \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in, ancak haddi a\u015fmaktan sak\u0131n\u0131rlar, Hz. \u0130sa'n\u0131n (a.s) ve Kutsal ruh'un il\u00e2hl\u0131\u011f\u0131 inanc\u0131ndan vazge\u00e7erler, yaln\u0131z Allah'a ibadet edip ba\u011flan\u0131rlar ve Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n ilahl\u0131\u011f\u0131na ortak de\u011fil Allah'\u0131n Ras\u00fbl\u00fc olarak kabul ederlerse bu ikilem \u00e7\u00f6z\u00fclebilir; ancak t\u00fcm \u015fartlar yerine getirildi\u011finde m\u00fcmk\u00fcnd\u00fcr bu.216. Bu ayet, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011funa inanan H\u0131ristiyanlar\u0131n haddi a\u015ft\u0131klar\u0131 d\u00f6rd\u00fcnc\u00fc noktay\u0131 reddeder. Bu inan\u00e7la onlar, kendi dinlerinin s\u0131n\u0131r\u0131n\u0131 a\u015fm\u0131\u015flard\u0131r. Yeni Ahid'in ilk \u00fc\u00e7 kitab\u0131na g\u00f6re (bu s\u00f6zler g\u00fcvenilir kabul edilse bile) Hz. \u0130sa (a.s) Allah'la insan aras\u0131ndaki ili\u015fkiyi baba ile o\u011ful aras\u0131ndaki ili\u015fkiye benzetmi\u015ftir ve \u0130srailo\u011fullar\u0131 aras\u0131nda yayg\u0131n olan gelene\u011fe g\u00f6re, Allah'a mecazi olarak baba demi\u015ftir. Eski Ahid'te de buna benzer bir\u00e7ok \u00f6rnekler vard\u0131r. Hz. \u0130sa (a.s) "Baba" kelimesini kavminin kulland\u0131\u011f\u0131 anlamda da kullanm\u0131\u015ft\u0131r. O, Allah'\u0131 sadece kendi babas\u0131 olarak de\u011fil, t\u00fcm insanl\u0131\u011f\u0131n babas\u0131 olarak adland\u0131rm\u0131\u015ft\u0131r. Fakat buna ra\u011fmen H\u0131ristiyanlar s\u0131n\u0131r\u0131 a\u015f\u0131p Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n tek o\u011flu olarak il\u00e2n etmi\u015flerdir. Onlar, bu sa\u00e7ma inanc\u0131, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n tezah\u00fcr\u00fc oldu\u011fu ve O'nun Kelimesi Ve Kutsal ruhu'nun tecess\u00fcm etmi\u015f \u015fekli oldu\u011fu varsay\u0131m\u0131na dayand\u0131rm\u0131\u015flard\u0131r. Ayn\u0131 zamanda Allah'\u0131n b\u00fct\u00fcn insanl\u0131\u011f\u0131n i\u015fledi\u011fi g\u00fcnah\u0131n y\u00fck\u00fcn\u00fc \u00fczerine almas\u0131, \u00e7arm\u0131ha gerilmesi ve kendi kan\u0131 ile insanlar\u0131n g\u00fcnahlar\u0131na kefaret olmas\u0131 i\u00e7in, kendi biricik o\u011flunu yery\u00fcz\u00fcne g\u00f6nderdi\u011fine inanarak, b\u00fcy\u00fck bir sap\u0131kl\u0131\u011fa d\u00fc\u015fm\u00fc\u015flerdir. Bu inan\u00e7 tamamen onlar\u0131n hayallerinin \u00fcr\u00fcn\u00fcd\u00fcr, \u00e7\u00fcnk\u00fc Hz. \u0130sa'n\u0131n (a.s) bunu destekler nitelikte bir tek s\u00f6z\u00fc bile yoktur.Burada Allah "Kefaret" doktrinini reddetmiyor, \u00e7\u00fcnk\u00fc bu H\u0131ristiyan inanc\u0131n\u0131n temel bir ilkesi de\u011fildir. Bil\u00e2kis (a) Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011fu inanc\u0131n\u0131n (b) "E\u011fer Hz. \u0130sa (a.s) Allah'\u0131n o\u011flu ise, neden \u00e7arm\u0131ha gerilerek \u00f6ld\u00fcr\u00fcld\u00fc?" sorusuna verilen felsef\u00ee ve mistik cevab\u0131n bir yan \u00fcr\u00fcn\u00fcd\u00fcr. Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu olmad\u0131\u011f\u0131 ve \u00e7arm\u0131hta \u00f6lmedi\u011fi g\u00f6sterildi\u011finde, bu doktrin de zaten otomatik olarak reddedilmi\u015f olmaktad\u0131r.217. G\u00f6klerde ve yerde olanlar\u0131n hepsi Allah'\u0131n oldu\u011fu i\u00e7in, onlardan hi\u00e7biri O'nun baba-o\u011ful ili\u015fkisi i\u00e7inde de\u011fil, bil\u00e2kis efendi ve k\u00f6le ili\u015fkisi i\u00e7indedirler.218. Allah m\u00fclk\u00fcn\u00fc idare etmeye yeter ve bunun i\u00e7in bir o\u011fula ihtiyac\u0131 yoktur.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI Nedir? • Ebrar Medya\" \/>\n<meta property=\"og:description\" content=\"B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130MHamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.166- Fakat Allah, sana indirdi\u011fiyle \u015fahidlik eder ki, O, bunu kendi ilmiyle indirmi\u015ftir. Melekler de \u015fahittirler. \u015eahid olarak Allah yeter.167- \u015e\u00fcphesiz, k\u00fcfredenler ve Allah yolundan al\u0131koyanlar, ger\u00e7ekten uzak bir sap\u0131kl\u0131kla sap\u0131tm\u0131\u015flard\u0131r.168- Ger\u00e7ek \u015fu ki, k\u00fcfredenler ve zulmedenler, Allah onlar\u0131 ba\u011f\u0131\u015flayacak de\u011fildir, onlar\u0131 bir yola da iletecek de\u011fildir;169- Ancak, onda ebedi kalmalar\u0131 i\u00e7in cehennem yoluna (iletecektir.) Bu da Allah'a pek kolayd\u0131r.170- Ey insanlar, \u015f\u00fcphesiz peygamber size Rabbinizden hakla geldi. \u00d6yleyse iman edin, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. E\u011fer k\u00fcf\u00fcre sayarsan\u0131z, \u015f\u00fcphesiz g\u00f6klerde olanlar\u0131n ve yerde olanlar\u0131n t\u00fcm\u00fc Allah'\u0131nd\u0131r.(209) Allah bilendir, h\u00fck\u00fcm ve hikmet sahibidir.(210)A\u00c7IKLAMA209. Yani, "Siz ink\u00e2r ve isyan\u0131n\u0131zla kendinizden ba\u015fkas\u0131na zarar veremezsiniz. \u00c7\u00fcnk\u00fc sizin g\u00f6klerin ve yerin sahibine zarar vermeniz imk\u00e2ns\u0131zd\u0131r."210. Yani, "Allah her \u015feyden haberdard\u0131r, bu nedenle O'nun m\u00fclk\u00fcnde \u00e7\u0131karabilece\u011finiz hi\u00e7bir fesat cezas\u0131z kalmaz. O Hakim'dir ve kendi emirlerine isyan edenlere ne yapaca\u011f\u0131n\u0131 bilir."171- Ey Kitap Ehli, dininiz konusunda ta\u015fk\u0131nl\u0131k etmeyin,(211) Allah'a kar\u015f\u0131 ger\u00e7ek olandan ba\u015fkas\u0131n\u0131 s\u00f6ylemeyin. Meryemo\u011flu Mesih \u0130sa, ancak Allah'\u0131n peygamberi ve kelimesidir.(212) Onu (OL' kelimesini) Meryem'e y\u00f6neltmi\u015ftir ve O'ndan bir ruhtur.(213) \u00d6yleyse Allah'a ve peygamberine inan\u0131n\u0131z;(214) "\u00fc\u00e7t\u00fcr"(215) demeyiniz. (Bundan) ka\u00e7\u0131n\u0131n, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. Allah, ancak bir tek ilaht\u0131r. O, \u00e7ocuk sahibi olmaktan y\u00fccedir.(216) G\u00f6klerde ve yerde her ne varsa O'nundur.(217) Vekil olarak Allah yeter.(218)A\u00c7IKLAMA211. Burada "Kitap ehli" ile, dinde s\u0131n\u0131r\u0131 a\u015fan ve Hz. \u0130sa'ya (a.s) olan a\u015f\u0131r\u0131 sevgileri nedeniyle Onu il\u00e2h mertebesine \u00e7\u0131karan H\u0131ristiyanlar kastediliyor. Bu, di\u011fer a\u015f\u0131r\u0131 uca y\u00f6nelerek Hz. \u0130sa'ya (a.s) d\u00fc\u015fmanl\u0131k g\u00f6steren Yahudilerin (di\u011fer Kitap ehli) tam aksi bir durumdad\u0131r.212. Hz. \u0130sa (a.s) , babas\u0131z d\u00fcnyaya geldi\u011fi i\u00e7in \u00e7o\u011funlukla "Allah'\u0131n kelimesi" diye an\u0131l\u0131r. Allah, Hz. Meryem'in hi\u00e7bir erkek dokunmadan hamile kalmas\u0131n\u0131 emretmi\u015f ve Hz. Meryem de Hz. \u0130sa'ya (a.s) hamile kalm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta H\u0131ristiyanlara Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n emri (kelimesi) ile babas\u0131z d\u00fcnyaya geldi\u011fi s\u00f6ylenmi\u015fti, fakat onlar yine de felsefesinden etkilendikleri i\u00e7in "kelime"yi (emir) "\u0130l\u00e2h\u00ee kel\u00e2m" anlam\u0131nda kabul ettiler. Daha sonra "\u0130l\u00e2h\u00ee kel\u00e2m"\u0131 "Logos"a \u00e7evirdiler. Daha sonra Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131 inanc\u0131n\u0131 savunan b\u00e2t\u0131l Logos doktrinini kurdular. Bu \u015fekilde Allah'\u0131n kendisini veya kendi kel\u00e2m s\u0131fat\u0131n\u0131 Hz. \u0130sa'n\u0131n ki\u015fili\u011finde tezah\u00fcr ettirdi\u011fine inanmaya ba\u015flad\u0131lar. (Bkz. Yuhanna, 1; 14) .213. Burada Hz. \u0130sa, (a.s) "Allah'tan bir ruh" olarak an\u0131lmaktad\u0131r. Bakara Suresinin 253. ayetinde de Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) "Kutsal ruh" ile takviye etti\u011finden bahsedilir. \u0130ki durumda da bu, Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) y\u00fcksek ahl\u00e2k\u00ee faziletlere ve m\u00fckemmel bir hak sezgisine sahip ve t\u00fcm k\u00f6t\u00fcl\u00fcklerden uzak kutsal bir ruhla te\u00e7hiz etti\u011fi anlam\u0131na gelir. H\u0131ristiyanlara bu \u00f6\u011fretilmi\u015f olmas\u0131na ra\u011fmen, onlar yine a\u015f\u0131r\u0131 giderek "Allah'tan bir ruh"u, "Allah'\u0131n ruhu" diye de\u011fi\u015ftirdiler ve Kutsal ruhun anlam\u0131n\u0131 Hz. \u0130sa'ya (a.s) h\u00fcl\u00fbl eden "Allah'\u0131n kendi ruhu" diye sapt\u0131rd\u0131lar. Dinde yapt\u0131klar\u0131 bu sapt\u0131rmalar "\u00fc\u00e7l\u00fc doktrin" inanc\u0131na neden oldu. \u00dc\u00e7\u00fcn birli\u011fi, yani Baba, O\u011ful, ve Kutsal ruh'un bir tek Tanr\u0131da birle\u015fmesi inanc\u0131."Allah'tan bir ruh" ifadesini Matta \u0130ncili'ndeki ifadesinin tersine "Allah'\u0131n ruhu" (Kutsal ruh) diye de\u011fi\u015ftirdiler. Oysa Matta'da (1; 20) "Meryem'de has\u0131l olan \u015fey 'Kutsal ruh'tan' idi ifadesi ge\u00e7iyordu. Yani Kutsal ruh'un kendisi de\u011fildi.214. Yani, "Hz. \u0130sa (a.s) sadece Allah'tan bir ruh oldu\u011funa ve O'nun il\u00e2hl\u0131kta bir pay\u0131 olmad\u0131\u011f\u0131na g\u00f6re, s\u0131n\u0131rlar\u0131 a\u015fmay\u0131n ve sadece Allah'a inan\u0131p Hz. \u0130sa (a.s) dahil b\u00fct\u00fcn ras\u00fbllerine inan\u0131n." Hz. \u0130sa'n\u0131n (a.s) \u00f6\u011fretti\u011fi ger\u00e7ek de budur ve ger\u00e7ek H\u0131ristiyan da buna inanmal\u0131d\u0131r.215. H\u0131ristiyanlar \u00fc\u00e7\u00fcn birli\u011fine (teslis) inand\u0131klar\u0131 i\u00e7in eli\u015ftiriliyorlar ve onlara haddi a\u015fmamalar\u0131 tavsiye ediliyor. Garip g\u00f6r\u00fcnmesine ra\u011fmen H\u0131ristiyanlar\u0131n hem Allah'\u0131n birli\u011fine, hem de teslise inand\u0131klar\u0131 bir ger\u00e7ektir. \u00c7\u00fcnk\u00fc hi\u00e7bir H\u0131ristiyan Hz. \u0130sa'n\u0131n (a.s) Kitab-\u0131 Mukaddes'teki s\u00f6zlerine g\u00f6re Allah'tan ba\u015fka il\u00e2h olmad\u0131\u011f\u0131 ger\u00e7e\u011fini reddedemez. Fakat H\u0131ristiyanl\u0131\u011f\u0131n daha ilk d\u00f6neminde Logos doktirinin ortaya \u00e7\u0131kmas\u0131, onlar\u0131 yanl\u0131\u015f bir inanca y\u00f6neltti. Allah ve Kutsal ruh ile birlikte Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131na inanmaya ba\u015flad\u0131lar. O zamandan beri bu iki z\u0131t inanc\u0131 uzla\u015ft\u0131rmak onlar\u0131n en \u00f6nemli \u00e7\u0131kmazlar\u0131 olmu\u015ftur ve onsekiz y\u00fczy\u0131ldan beri H\u0131ristiyan \u0130l\u00e2hiyat\u00e7\u0131lar bu kendi icat ettikleri sorunu \u00e7\u00f6zmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Bundan ba\u015fka, bu doktrinlerin de\u011fi\u015fik yorumlar\u0131 \u00fczerine bir\u00e7ok H\u0131ristiyan mezhebi kurulmu\u015f ve her mezhebin di\u011ferini k\u00fcf\u00fcrle su\u00e7lad\u0131\u011f\u0131 bir\u00e7ok din\u00ee tart\u0131\u015fmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. K\u0131sacas\u0131 b\u00fct\u00fcn alimler ve tefsirciler ne Allah, ne de Hz. \u0130sa (a.s) taraf\u0131ndan ortaya konulmayan bu meselenin \u00e7\u00f6z\u00fcmlenmesi i\u00e7in u\u011fra\u015fmaktad\u0131rlar. Bu sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc hi\u00e7 kimse, hem \u00fc\u00e7 ki\u015finin il\u00e2hl\u0131\u011f\u0131n\u0131 payla\u015ft\u0131klar\u0131, hem de Allah'\u0131n hi\u00e7 orta\u011f\u0131 olmaks\u0131z\u0131n tek oldu\u011fu inanc\u0131n\u0131 savunan bir sorunu \u00e7\u00f6z\u00fcmleyemez.Bu ikilem, onlar\u0131n il\u00e2h\u00ee s\u0131n\u0131rlar\u0131 a\u015fmalar\u0131 sonucu ortaya \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in, ancak haddi a\u015fmaktan sak\u0131n\u0131rlar, Hz. \u0130sa'n\u0131n (a.s) ve Kutsal ruh'un il\u00e2hl\u0131\u011f\u0131 inanc\u0131ndan vazge\u00e7erler, yaln\u0131z Allah'a ibadet edip ba\u011flan\u0131rlar ve Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n ilahl\u0131\u011f\u0131na ortak de\u011fil Allah'\u0131n Ras\u00fbl\u00fc olarak kabul ederlerse bu ikilem \u00e7\u00f6z\u00fclebilir; ancak t\u00fcm \u015fartlar yerine getirildi\u011finde m\u00fcmk\u00fcnd\u00fcr bu.216. Bu ayet, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011funa inanan H\u0131ristiyanlar\u0131n haddi a\u015ft\u0131klar\u0131 d\u00f6rd\u00fcnc\u00fc noktay\u0131 reddeder. Bu inan\u00e7la onlar, kendi dinlerinin s\u0131n\u0131r\u0131n\u0131 a\u015fm\u0131\u015flard\u0131r. Yeni Ahid'in ilk \u00fc\u00e7 kitab\u0131na g\u00f6re (bu s\u00f6zler g\u00fcvenilir kabul edilse bile) Hz. \u0130sa (a.s) Allah'la insan aras\u0131ndaki ili\u015fkiyi baba ile o\u011ful aras\u0131ndaki ili\u015fkiye benzetmi\u015ftir ve \u0130srailo\u011fullar\u0131 aras\u0131nda yayg\u0131n olan gelene\u011fe g\u00f6re, Allah'a mecazi olarak baba demi\u015ftir. Eski Ahid'te de buna benzer bir\u00e7ok \u00f6rnekler vard\u0131r. Hz. \u0130sa (a.s) "Baba" kelimesini kavminin kulland\u0131\u011f\u0131 anlamda da kullanm\u0131\u015ft\u0131r. O, Allah'\u0131 sadece kendi babas\u0131 olarak de\u011fil, t\u00fcm insanl\u0131\u011f\u0131n babas\u0131 olarak adland\u0131rm\u0131\u015ft\u0131r. Fakat buna ra\u011fmen H\u0131ristiyanlar s\u0131n\u0131r\u0131 a\u015f\u0131p Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n tek o\u011flu olarak il\u00e2n etmi\u015flerdir. Onlar, bu sa\u00e7ma inanc\u0131, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n tezah\u00fcr\u00fc oldu\u011fu ve O'nun Kelimesi Ve Kutsal ruhu'nun tecess\u00fcm etmi\u015f \u015fekli oldu\u011fu varsay\u0131m\u0131na dayand\u0131rm\u0131\u015flard\u0131r. Ayn\u0131 zamanda Allah'\u0131n b\u00fct\u00fcn insanl\u0131\u011f\u0131n i\u015fledi\u011fi g\u00fcnah\u0131n y\u00fck\u00fcn\u00fc \u00fczerine almas\u0131, \u00e7arm\u0131ha gerilmesi ve kendi kan\u0131 ile insanlar\u0131n g\u00fcnahlar\u0131na kefaret olmas\u0131 i\u00e7in, kendi biricik o\u011flunu yery\u00fcz\u00fcne g\u00f6nderdi\u011fine inanarak, b\u00fcy\u00fck bir sap\u0131kl\u0131\u011fa d\u00fc\u015fm\u00fc\u015flerdir. Bu inan\u00e7 tamamen onlar\u0131n hayallerinin \u00fcr\u00fcn\u00fcd\u00fcr, \u00e7\u00fcnk\u00fc Hz. \u0130sa'n\u0131n (a.s) bunu destekler nitelikte bir tek s\u00f6z\u00fc bile yoktur.Burada Allah "Kefaret" doktrinini reddetmiyor, \u00e7\u00fcnk\u00fc bu H\u0131ristiyan inanc\u0131n\u0131n temel bir ilkesi de\u011fildir. Bil\u00e2kis (a) Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011fu inanc\u0131n\u0131n (b) "E\u011fer Hz. \u0130sa (a.s) Allah'\u0131n o\u011flu ise, neden \u00e7arm\u0131ha gerilerek \u00f6ld\u00fcr\u00fcld\u00fc?" sorusuna verilen felsef\u00ee ve mistik cevab\u0131n bir yan \u00fcr\u00fcn\u00fcd\u00fcr. Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu olmad\u0131\u011f\u0131 ve \u00e7arm\u0131hta \u00f6lmedi\u011fi g\u00f6sterildi\u011finde, bu doktrin de zaten otomatik olarak reddedilmi\u015f olmaktad\u0131r.217. G\u00f6klerde ve yerde olanlar\u0131n hepsi Allah'\u0131n oldu\u011fu i\u00e7in, onlardan hi\u00e7biri O'nun baba-o\u011ful ili\u015fkisi i\u00e7inde de\u011fil, bil\u00e2kis efendi ve k\u00f6le ili\u015fkisi i\u00e7indedirler.218. Allah m\u00fclk\u00fcn\u00fc idare etmeye yeter ve bunun i\u00e7in bir o\u011fula ihtiyac\u0131 yoktur.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/\" \/>\n<meta property=\"og:site_name\" content=\"Ebrar Medya\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/ebrarmedyacom\/\" \/>\n<meta property=\"article:published_time\" content=\"2019-11-02T07:44:56+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ebrarmedya.com\/wp-content\/uploads\/2019\/11\/MEVDUD\u0130-TASLAK-1.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"730\" \/>\n\t<meta property=\"og:image:height\" content=\"360\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"EBRAR MEDYA\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@ebrarmedyacom\" \/>\n<meta name=\"twitter:site\" content=\"@ebrarmedyacom\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"EBRAR MEDYA\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"8 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/\"},\"author\":{\"name\":\"EBRAR MEDYA\",\"@id\":\"https:\/\/www.ebrarmedya.com\/#\/schema\/person\/465b3fc234a943bf45881579159c57d6\"},\"headline\":\"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI\",\"datePublished\":\"2019-11-02T07:44:56+00:00\",\"dateModified\":\"2019-11-02T07:44:56+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/\"},\"wordCount\":1519,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/www.ebrarmedya.com\/#organization\"},\"articleSection\":[\"G\u00dcNDEM\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/\",\"url\":\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/\",\"name\":\"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI Nedir? • Ebrar Medya\",\"isPartOf\":{\"@id\":\"https:\/\/www.ebrarmedya.com\/#website\"},\"datePublished\":\"2019-11-02T07:44:56+00:00\",\"dateModified\":\"2019-11-02T07:44:56+00:00\",\"description\":\"B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130MHamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.166- Fakat Allah, sana indirdi\u011fiyle \u015fahidlik eder ki, O, bunu kendi ilmiyle indirmi\u015ftir. Melekler de \u015fahittirler. \u015eahid olarak Allah yeter.167- \u015e\u00fcphesiz, k\u00fcfredenler ve Allah yolundan al\u0131koyanlar, ger\u00e7ekten uzak bir sap\u0131kl\u0131kla sap\u0131tm\u0131\u015flard\u0131r.168- Ger\u00e7ek \u015fu ki, k\u00fcfredenler ve zulmedenler, Allah onlar\u0131 ba\u011f\u0131\u015flayacak de\u011fildir, onlar\u0131 bir yola da iletecek de\u011fildir;169- Ancak, onda ebedi kalmalar\u0131 i\u00e7in cehennem yoluna (iletecektir.) Bu da Allah'a pek kolayd\u0131r.170- Ey insanlar, \u015f\u00fcphesiz peygamber size Rabbinizden hakla geldi. \u00d6yleyse iman edin, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. E\u011fer k\u00fcf\u00fcre sayarsan\u0131z, \u015f\u00fcphesiz g\u00f6klerde olanlar\u0131n ve yerde olanlar\u0131n t\u00fcm\u00fc Allah'\u0131nd\u0131r.(209) Allah bilendir, h\u00fck\u00fcm ve hikmet sahibidir.(210)A\u00c7IKLAMA209. Yani, \\\"Siz ink\u00e2r ve isyan\u0131n\u0131zla kendinizden ba\u015fkas\u0131na zarar veremezsiniz. \u00c7\u00fcnk\u00fc sizin g\u00f6klerin ve yerin sahibine zarar vermeniz imk\u00e2ns\u0131zd\u0131r.\\\"210. Yani, \\\"Allah her \u015feyden haberdard\u0131r, bu nedenle O'nun m\u00fclk\u00fcnde \u00e7\u0131karabilece\u011finiz hi\u00e7bir fesat cezas\u0131z kalmaz. O Hakim'dir ve kendi emirlerine isyan edenlere ne yapaca\u011f\u0131n\u0131 bilir.\\\"171- Ey Kitap Ehli, dininiz konusunda ta\u015fk\u0131nl\u0131k etmeyin,(211) Allah'a kar\u015f\u0131 ger\u00e7ek olandan ba\u015fkas\u0131n\u0131 s\u00f6ylemeyin. Meryemo\u011flu Mesih \u0130sa, ancak Allah'\u0131n peygamberi ve kelimesidir.(212) Onu (OL' kelimesini) Meryem'e y\u00f6neltmi\u015ftir ve O'ndan bir ruhtur.(213) \u00d6yleyse Allah'a ve peygamberine inan\u0131n\u0131z;(214) \\\"\u00fc\u00e7t\u00fcr\\\"(215) demeyiniz. (Bundan) ka\u00e7\u0131n\u0131n, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. Allah, ancak bir tek ilaht\u0131r. O, \u00e7ocuk sahibi olmaktan y\u00fccedir.(216) G\u00f6klerde ve yerde her ne varsa O'nundur.(217) Vekil olarak Allah yeter.(218)A\u00c7IKLAMA211. Burada \\\"Kitap ehli\\\" ile, dinde s\u0131n\u0131r\u0131 a\u015fan ve Hz. \u0130sa'ya (a.s) olan a\u015f\u0131r\u0131 sevgileri nedeniyle Onu il\u00e2h mertebesine \u00e7\u0131karan H\u0131ristiyanlar kastediliyor. Bu, di\u011fer a\u015f\u0131r\u0131 uca y\u00f6nelerek Hz. \u0130sa'ya (a.s) d\u00fc\u015fmanl\u0131k g\u00f6steren Yahudilerin (di\u011fer Kitap ehli) tam aksi bir durumdad\u0131r.212. Hz. \u0130sa (a.s) , babas\u0131z d\u00fcnyaya geldi\u011fi i\u00e7in \u00e7o\u011funlukla \\\"Allah'\u0131n kelimesi\\\" diye an\u0131l\u0131r. Allah, Hz. Meryem'in hi\u00e7bir erkek dokunmadan hamile kalmas\u0131n\u0131 emretmi\u015f ve Hz. Meryem de Hz. \u0130sa'ya (a.s) hamile kalm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta H\u0131ristiyanlara Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n emri (kelimesi) ile babas\u0131z d\u00fcnyaya geldi\u011fi s\u00f6ylenmi\u015fti, fakat onlar yine de felsefesinden etkilendikleri i\u00e7in \\\"kelime\\\"yi (emir) \\\"\u0130l\u00e2h\u00ee kel\u00e2m\\\" anlam\u0131nda kabul ettiler. Daha sonra \\\"\u0130l\u00e2h\u00ee kel\u00e2m\\\"\u0131 \\\"Logos\\\"a \u00e7evirdiler. Daha sonra Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131 inanc\u0131n\u0131 savunan b\u00e2t\u0131l Logos doktrinini kurdular. Bu \u015fekilde Allah'\u0131n kendisini veya kendi kel\u00e2m s\u0131fat\u0131n\u0131 Hz. \u0130sa'n\u0131n ki\u015fili\u011finde tezah\u00fcr ettirdi\u011fine inanmaya ba\u015flad\u0131lar. (Bkz. Yuhanna, 1; 14) .213. Burada Hz. \u0130sa, (a.s) \\\"Allah'tan bir ruh\\\" olarak an\u0131lmaktad\u0131r. Bakara Suresinin 253. ayetinde de Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) \\\"Kutsal ruh\\\" ile takviye etti\u011finden bahsedilir. \u0130ki durumda da bu, Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) y\u00fcksek ahl\u00e2k\u00ee faziletlere ve m\u00fckemmel bir hak sezgisine sahip ve t\u00fcm k\u00f6t\u00fcl\u00fcklerden uzak kutsal bir ruhla te\u00e7hiz etti\u011fi anlam\u0131na gelir. H\u0131ristiyanlara bu \u00f6\u011fretilmi\u015f olmas\u0131na ra\u011fmen, onlar yine a\u015f\u0131r\u0131 giderek \\\"Allah'tan bir ruh\\\"u, \\\"Allah'\u0131n ruhu\\\" diye de\u011fi\u015ftirdiler ve Kutsal ruhun anlam\u0131n\u0131 Hz. \u0130sa'ya (a.s) h\u00fcl\u00fbl eden \\\"Allah'\u0131n kendi ruhu\\\" diye sapt\u0131rd\u0131lar. Dinde yapt\u0131klar\u0131 bu sapt\u0131rmalar \\\"\u00fc\u00e7l\u00fc doktrin\\\" inanc\u0131na neden oldu. \u00dc\u00e7\u00fcn birli\u011fi, yani Baba, O\u011ful, ve Kutsal ruh'un bir tek Tanr\u0131da birle\u015fmesi inanc\u0131.\\\"Allah'tan bir ruh\\\" ifadesini Matta \u0130ncili'ndeki ifadesinin tersine \\\"Allah'\u0131n ruhu\\\" (Kutsal ruh) diye de\u011fi\u015ftirdiler. Oysa Matta'da (1; 20) \\\"Meryem'de has\u0131l olan \u015fey 'Kutsal ruh'tan' idi ifadesi ge\u00e7iyordu. Yani Kutsal ruh'un kendisi de\u011fildi.214. Yani, \\\"Hz. \u0130sa (a.s) sadece Allah'tan bir ruh oldu\u011funa ve O'nun il\u00e2hl\u0131kta bir pay\u0131 olmad\u0131\u011f\u0131na g\u00f6re, s\u0131n\u0131rlar\u0131 a\u015fmay\u0131n ve sadece Allah'a inan\u0131p Hz. \u0130sa (a.s) dahil b\u00fct\u00fcn ras\u00fbllerine inan\u0131n.\\\" Hz. \u0130sa'n\u0131n (a.s) \u00f6\u011fretti\u011fi ger\u00e7ek de budur ve ger\u00e7ek H\u0131ristiyan da buna inanmal\u0131d\u0131r.215. H\u0131ristiyanlar \u00fc\u00e7\u00fcn birli\u011fine (teslis) inand\u0131klar\u0131 i\u00e7in eli\u015ftiriliyorlar ve onlara haddi a\u015fmamalar\u0131 tavsiye ediliyor. Garip g\u00f6r\u00fcnmesine ra\u011fmen H\u0131ristiyanlar\u0131n hem Allah'\u0131n birli\u011fine, hem de teslise inand\u0131klar\u0131 bir ger\u00e7ektir. \u00c7\u00fcnk\u00fc hi\u00e7bir H\u0131ristiyan Hz. \u0130sa'n\u0131n (a.s) Kitab-\u0131 Mukaddes'teki s\u00f6zlerine g\u00f6re Allah'tan ba\u015fka il\u00e2h olmad\u0131\u011f\u0131 ger\u00e7e\u011fini reddedemez. Fakat H\u0131ristiyanl\u0131\u011f\u0131n daha ilk d\u00f6neminde Logos doktirinin ortaya \u00e7\u0131kmas\u0131, onlar\u0131 yanl\u0131\u015f bir inanca y\u00f6neltti. Allah ve Kutsal ruh ile birlikte Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131na inanmaya ba\u015flad\u0131lar. O zamandan beri bu iki z\u0131t inanc\u0131 uzla\u015ft\u0131rmak onlar\u0131n en \u00f6nemli \u00e7\u0131kmazlar\u0131 olmu\u015ftur ve onsekiz y\u00fczy\u0131ldan beri H\u0131ristiyan \u0130l\u00e2hiyat\u00e7\u0131lar bu kendi icat ettikleri sorunu \u00e7\u00f6zmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Bundan ba\u015fka, bu doktrinlerin de\u011fi\u015fik yorumlar\u0131 \u00fczerine bir\u00e7ok H\u0131ristiyan mezhebi kurulmu\u015f ve her mezhebin di\u011ferini k\u00fcf\u00fcrle su\u00e7lad\u0131\u011f\u0131 bir\u00e7ok din\u00ee tart\u0131\u015fmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. K\u0131sacas\u0131 b\u00fct\u00fcn alimler ve tefsirciler ne Allah, ne de Hz. \u0130sa (a.s) taraf\u0131ndan ortaya konulmayan bu meselenin \u00e7\u00f6z\u00fcmlenmesi i\u00e7in u\u011fra\u015fmaktad\u0131rlar. Bu sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc hi\u00e7 kimse, hem \u00fc\u00e7 ki\u015finin il\u00e2hl\u0131\u011f\u0131n\u0131 payla\u015ft\u0131klar\u0131, hem de Allah'\u0131n hi\u00e7 orta\u011f\u0131 olmaks\u0131z\u0131n tek oldu\u011fu inanc\u0131n\u0131 savunan bir sorunu \u00e7\u00f6z\u00fcmleyemez.Bu ikilem, onlar\u0131n il\u00e2h\u00ee s\u0131n\u0131rlar\u0131 a\u015fmalar\u0131 sonucu ortaya \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in, ancak haddi a\u015fmaktan sak\u0131n\u0131rlar, Hz. \u0130sa'n\u0131n (a.s) ve Kutsal ruh'un il\u00e2hl\u0131\u011f\u0131 inanc\u0131ndan vazge\u00e7erler, yaln\u0131z Allah'a ibadet edip ba\u011flan\u0131rlar ve Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n ilahl\u0131\u011f\u0131na ortak de\u011fil Allah'\u0131n Ras\u00fbl\u00fc olarak kabul ederlerse bu ikilem \u00e7\u00f6z\u00fclebilir; ancak t\u00fcm \u015fartlar yerine getirildi\u011finde m\u00fcmk\u00fcnd\u00fcr bu.216. Bu ayet, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011funa inanan H\u0131ristiyanlar\u0131n haddi a\u015ft\u0131klar\u0131 d\u00f6rd\u00fcnc\u00fc noktay\u0131 reddeder. Bu inan\u00e7la onlar, kendi dinlerinin s\u0131n\u0131r\u0131n\u0131 a\u015fm\u0131\u015flard\u0131r. Yeni Ahid'in ilk \u00fc\u00e7 kitab\u0131na g\u00f6re (bu s\u00f6zler g\u00fcvenilir kabul edilse bile) Hz. \u0130sa (a.s) Allah'la insan aras\u0131ndaki ili\u015fkiyi baba ile o\u011ful aras\u0131ndaki ili\u015fkiye benzetmi\u015ftir ve \u0130srailo\u011fullar\u0131 aras\u0131nda yayg\u0131n olan gelene\u011fe g\u00f6re, Allah'a mecazi olarak baba demi\u015ftir. Eski Ahid'te de buna benzer bir\u00e7ok \u00f6rnekler vard\u0131r. Hz. \u0130sa (a.s) \\\"Baba\\\" kelimesini kavminin kulland\u0131\u011f\u0131 anlamda da kullanm\u0131\u015ft\u0131r. O, Allah'\u0131 sadece kendi babas\u0131 olarak de\u011fil, t\u00fcm insanl\u0131\u011f\u0131n babas\u0131 olarak adland\u0131rm\u0131\u015ft\u0131r. Fakat buna ra\u011fmen H\u0131ristiyanlar s\u0131n\u0131r\u0131 a\u015f\u0131p Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n tek o\u011flu olarak il\u00e2n etmi\u015flerdir. Onlar, bu sa\u00e7ma inanc\u0131, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n tezah\u00fcr\u00fc oldu\u011fu ve O'nun Kelimesi Ve Kutsal ruhu'nun tecess\u00fcm etmi\u015f \u015fekli oldu\u011fu varsay\u0131m\u0131na dayand\u0131rm\u0131\u015flard\u0131r. Ayn\u0131 zamanda Allah'\u0131n b\u00fct\u00fcn insanl\u0131\u011f\u0131n i\u015fledi\u011fi g\u00fcnah\u0131n y\u00fck\u00fcn\u00fc \u00fczerine almas\u0131, \u00e7arm\u0131ha gerilmesi ve kendi kan\u0131 ile insanlar\u0131n g\u00fcnahlar\u0131na kefaret olmas\u0131 i\u00e7in, kendi biricik o\u011flunu yery\u00fcz\u00fcne g\u00f6nderdi\u011fine inanarak, b\u00fcy\u00fck bir sap\u0131kl\u0131\u011fa d\u00fc\u015fm\u00fc\u015flerdir. Bu inan\u00e7 tamamen onlar\u0131n hayallerinin \u00fcr\u00fcn\u00fcd\u00fcr, \u00e7\u00fcnk\u00fc Hz. \u0130sa'n\u0131n (a.s) bunu destekler nitelikte bir tek s\u00f6z\u00fc bile yoktur.Burada Allah \\\"Kefaret\\\" doktrinini reddetmiyor, \u00e7\u00fcnk\u00fc bu H\u0131ristiyan inanc\u0131n\u0131n temel bir ilkesi de\u011fildir. Bil\u00e2kis (a) Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011fu inanc\u0131n\u0131n (b) \\\"E\u011fer Hz. \u0130sa (a.s) Allah'\u0131n o\u011flu ise, neden \u00e7arm\u0131ha gerilerek \u00f6ld\u00fcr\u00fcld\u00fc?\\\" sorusuna verilen felsef\u00ee ve mistik cevab\u0131n bir yan \u00fcr\u00fcn\u00fcd\u00fcr. Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu olmad\u0131\u011f\u0131 ve \u00e7arm\u0131hta \u00f6lmedi\u011fi g\u00f6sterildi\u011finde, bu doktrin de zaten otomatik olarak reddedilmi\u015f olmaktad\u0131r.217. G\u00f6klerde ve yerde olanlar\u0131n hepsi Allah'\u0131n oldu\u011fu i\u00e7in, onlardan hi\u00e7biri O'nun baba-o\u011ful ili\u015fkisi i\u00e7inde de\u011fil, bil\u00e2kis efendi ve k\u00f6le ili\u015fkisi i\u00e7indedirler.218. Allah m\u00fclk\u00fcn\u00fc idare etmeye yeter ve bunun i\u00e7in bir o\u011fula ihtiyac\u0131 yoktur.\",\"breadcrumb\":{\"@id\":\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Ana sayfa\",\"item\":\"https:\/\/www.ebrarmedya.com\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/www.ebrarmedya.com\/#website\",\"url\":\"https:\/\/www.ebrarmedya.com\/\",\"name\":\"Ebrar Medya\",\"description\":\"Tarafs\u0131z De\u011fil, Hakk'tan Taraf\u0131z\",\"publisher\":{\"@id\":\"https:\/\/www.ebrarmedya.com\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/www.ebrarmedya.com\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/www.ebrarmedya.com\/#organization\",\"name\":\"Ebrar Medya\",\"url\":\"https:\/\/www.ebrarmedya.com\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/www.ebrarmedya.com\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/www.ebrarmedya.com\/wp-content\/uploads\/2023\/11\/logo-ebm-2.png\",\"contentUrl\":\"https:\/\/www.ebrarmedya.com\/wp-content\/uploads\/2023\/11\/logo-ebm-2.png\",\"width\":244,\"height\":90,\"caption\":\"Ebrar Medya\"},\"image\":{\"@id\":\"https:\/\/www.ebrarmedya.com\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/www.facebook.com\/ebrarmedyacom\/\",\"https:\/\/twitter.com\/ebrarmedyacom\",\"https:\/\/www.instagram.com\/ebrarmedyacom\",\"https:\/\/www.linkedin.com\/in\/ebrar-medya-343157188\/\",\"https:\/\/tr.pinterest.com\/ebrarmedya\/\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/www.ebrarmedya.com\/#\/schema\/person\/465b3fc234a943bf45881579159c57d6\",\"name\":\"EBRAR MEDYA\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/www.ebrarmedya.com\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/a46494f0a2df029e2f170500c2a0bf0b?s=96&d=wavatar&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/a46494f0a2df029e2f170500c2a0bf0b?s=96&d=wavatar&r=g\",\"caption\":\"EBRAR MEDYA\"},\"url\":\"https:\/\/www.ebrarmedya.com\/author\/ebrarmedya2\/\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI Nedir? • Ebrar Medya","description":"B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130MHamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.166- Fakat Allah, sana indirdi\u011fiyle \u015fahidlik eder ki, O, bunu kendi ilmiyle indirmi\u015ftir. Melekler de \u015fahittirler. \u015eahid olarak Allah yeter.167- \u015e\u00fcphesiz, k\u00fcfredenler ve Allah yolundan al\u0131koyanlar, ger\u00e7ekten uzak bir sap\u0131kl\u0131kla sap\u0131tm\u0131\u015flard\u0131r.168- Ger\u00e7ek \u015fu ki, k\u00fcfredenler ve zulmedenler, Allah onlar\u0131 ba\u011f\u0131\u015flayacak de\u011fildir, onlar\u0131 bir yola da iletecek de\u011fildir;169- Ancak, onda ebedi kalmalar\u0131 i\u00e7in cehennem yoluna (iletecektir.) Bu da Allah'a pek kolayd\u0131r.170- Ey insanlar, \u015f\u00fcphesiz peygamber size Rabbinizden hakla geldi. \u00d6yleyse iman edin, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. E\u011fer k\u00fcf\u00fcre sayarsan\u0131z, \u015f\u00fcphesiz g\u00f6klerde olanlar\u0131n ve yerde olanlar\u0131n t\u00fcm\u00fc Allah'\u0131nd\u0131r.(209) Allah bilendir, h\u00fck\u00fcm ve hikmet sahibidir.(210)A\u00c7IKLAMA209. Yani, \"Siz ink\u00e2r ve isyan\u0131n\u0131zla kendinizden ba\u015fkas\u0131na zarar veremezsiniz. \u00c7\u00fcnk\u00fc sizin g\u00f6klerin ve yerin sahibine zarar vermeniz imk\u00e2ns\u0131zd\u0131r.\"210. Yani, \"Allah her \u015feyden haberdard\u0131r, bu nedenle O'nun m\u00fclk\u00fcnde \u00e7\u0131karabilece\u011finiz hi\u00e7bir fesat cezas\u0131z kalmaz. O Hakim'dir ve kendi emirlerine isyan edenlere ne yapaca\u011f\u0131n\u0131 bilir.\"171- Ey Kitap Ehli, dininiz konusunda ta\u015fk\u0131nl\u0131k etmeyin,(211) Allah'a kar\u015f\u0131 ger\u00e7ek olandan ba\u015fkas\u0131n\u0131 s\u00f6ylemeyin. Meryemo\u011flu Mesih \u0130sa, ancak Allah'\u0131n peygamberi ve kelimesidir.(212) Onu (OL' kelimesini) Meryem'e y\u00f6neltmi\u015ftir ve O'ndan bir ruhtur.(213) \u00d6yleyse Allah'a ve peygamberine inan\u0131n\u0131z;(214) \"\u00fc\u00e7t\u00fcr\"(215) demeyiniz. (Bundan) ka\u00e7\u0131n\u0131n, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. Allah, ancak bir tek ilaht\u0131r. O, \u00e7ocuk sahibi olmaktan y\u00fccedir.(216) G\u00f6klerde ve yerde her ne varsa O'nundur.(217) Vekil olarak Allah yeter.(218)A\u00c7IKLAMA211. Burada \"Kitap ehli\" ile, dinde s\u0131n\u0131r\u0131 a\u015fan ve Hz. \u0130sa'ya (a.s) olan a\u015f\u0131r\u0131 sevgileri nedeniyle Onu il\u00e2h mertebesine \u00e7\u0131karan H\u0131ristiyanlar kastediliyor. Bu, di\u011fer a\u015f\u0131r\u0131 uca y\u00f6nelerek Hz. \u0130sa'ya (a.s) d\u00fc\u015fmanl\u0131k g\u00f6steren Yahudilerin (di\u011fer Kitap ehli) tam aksi bir durumdad\u0131r.212. Hz. \u0130sa (a.s) , babas\u0131z d\u00fcnyaya geldi\u011fi i\u00e7in \u00e7o\u011funlukla \"Allah'\u0131n kelimesi\" diye an\u0131l\u0131r. Allah, Hz. Meryem'in hi\u00e7bir erkek dokunmadan hamile kalmas\u0131n\u0131 emretmi\u015f ve Hz. Meryem de Hz. \u0130sa'ya (a.s) hamile kalm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta H\u0131ristiyanlara Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n emri (kelimesi) ile babas\u0131z d\u00fcnyaya geldi\u011fi s\u00f6ylenmi\u015fti, fakat onlar yine de felsefesinden etkilendikleri i\u00e7in \"kelime\"yi (emir) \"\u0130l\u00e2h\u00ee kel\u00e2m\" anlam\u0131nda kabul ettiler. Daha sonra \"\u0130l\u00e2h\u00ee kel\u00e2m\"\u0131 \"Logos\"a \u00e7evirdiler. Daha sonra Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131 inanc\u0131n\u0131 savunan b\u00e2t\u0131l Logos doktrinini kurdular. Bu \u015fekilde Allah'\u0131n kendisini veya kendi kel\u00e2m s\u0131fat\u0131n\u0131 Hz. \u0130sa'n\u0131n ki\u015fili\u011finde tezah\u00fcr ettirdi\u011fine inanmaya ba\u015flad\u0131lar. (Bkz. Yuhanna, 1; 14) .213. Burada Hz. \u0130sa, (a.s) \"Allah'tan bir ruh\" olarak an\u0131lmaktad\u0131r. Bakara Suresinin 253. ayetinde de Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) \"Kutsal ruh\" ile takviye etti\u011finden bahsedilir. \u0130ki durumda da bu, Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) y\u00fcksek ahl\u00e2k\u00ee faziletlere ve m\u00fckemmel bir hak sezgisine sahip ve t\u00fcm k\u00f6t\u00fcl\u00fcklerden uzak kutsal bir ruhla te\u00e7hiz etti\u011fi anlam\u0131na gelir. H\u0131ristiyanlara bu \u00f6\u011fretilmi\u015f olmas\u0131na ra\u011fmen, onlar yine a\u015f\u0131r\u0131 giderek \"Allah'tan bir ruh\"u, \"Allah'\u0131n ruhu\" diye de\u011fi\u015ftirdiler ve Kutsal ruhun anlam\u0131n\u0131 Hz. \u0130sa'ya (a.s) h\u00fcl\u00fbl eden \"Allah'\u0131n kendi ruhu\" diye sapt\u0131rd\u0131lar. Dinde yapt\u0131klar\u0131 bu sapt\u0131rmalar \"\u00fc\u00e7l\u00fc doktrin\" inanc\u0131na neden oldu. \u00dc\u00e7\u00fcn birli\u011fi, yani Baba, O\u011ful, ve Kutsal ruh'un bir tek Tanr\u0131da birle\u015fmesi inanc\u0131.\"Allah'tan bir ruh\" ifadesini Matta \u0130ncili'ndeki ifadesinin tersine \"Allah'\u0131n ruhu\" (Kutsal ruh) diye de\u011fi\u015ftirdiler. Oysa Matta'da (1; 20) \"Meryem'de has\u0131l olan \u015fey 'Kutsal ruh'tan' idi ifadesi ge\u00e7iyordu. Yani Kutsal ruh'un kendisi de\u011fildi.214. Yani, \"Hz. \u0130sa (a.s) sadece Allah'tan bir ruh oldu\u011funa ve O'nun il\u00e2hl\u0131kta bir pay\u0131 olmad\u0131\u011f\u0131na g\u00f6re, s\u0131n\u0131rlar\u0131 a\u015fmay\u0131n ve sadece Allah'a inan\u0131p Hz. \u0130sa (a.s) dahil b\u00fct\u00fcn ras\u00fbllerine inan\u0131n.\" Hz. \u0130sa'n\u0131n (a.s) \u00f6\u011fretti\u011fi ger\u00e7ek de budur ve ger\u00e7ek H\u0131ristiyan da buna inanmal\u0131d\u0131r.215. H\u0131ristiyanlar \u00fc\u00e7\u00fcn birli\u011fine (teslis) inand\u0131klar\u0131 i\u00e7in eli\u015ftiriliyorlar ve onlara haddi a\u015fmamalar\u0131 tavsiye ediliyor. Garip g\u00f6r\u00fcnmesine ra\u011fmen H\u0131ristiyanlar\u0131n hem Allah'\u0131n birli\u011fine, hem de teslise inand\u0131klar\u0131 bir ger\u00e7ektir. \u00c7\u00fcnk\u00fc hi\u00e7bir H\u0131ristiyan Hz. \u0130sa'n\u0131n (a.s) Kitab-\u0131 Mukaddes'teki s\u00f6zlerine g\u00f6re Allah'tan ba\u015fka il\u00e2h olmad\u0131\u011f\u0131 ger\u00e7e\u011fini reddedemez. Fakat H\u0131ristiyanl\u0131\u011f\u0131n daha ilk d\u00f6neminde Logos doktirinin ortaya \u00e7\u0131kmas\u0131, onlar\u0131 yanl\u0131\u015f bir inanca y\u00f6neltti. Allah ve Kutsal ruh ile birlikte Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131na inanmaya ba\u015flad\u0131lar. O zamandan beri bu iki z\u0131t inanc\u0131 uzla\u015ft\u0131rmak onlar\u0131n en \u00f6nemli \u00e7\u0131kmazlar\u0131 olmu\u015ftur ve onsekiz y\u00fczy\u0131ldan beri H\u0131ristiyan \u0130l\u00e2hiyat\u00e7\u0131lar bu kendi icat ettikleri sorunu \u00e7\u00f6zmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Bundan ba\u015fka, bu doktrinlerin de\u011fi\u015fik yorumlar\u0131 \u00fczerine bir\u00e7ok H\u0131ristiyan mezhebi kurulmu\u015f ve her mezhebin di\u011ferini k\u00fcf\u00fcrle su\u00e7lad\u0131\u011f\u0131 bir\u00e7ok din\u00ee tart\u0131\u015fmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. K\u0131sacas\u0131 b\u00fct\u00fcn alimler ve tefsirciler ne Allah, ne de Hz. \u0130sa (a.s) taraf\u0131ndan ortaya konulmayan bu meselenin \u00e7\u00f6z\u00fcmlenmesi i\u00e7in u\u011fra\u015fmaktad\u0131rlar. Bu sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc hi\u00e7 kimse, hem \u00fc\u00e7 ki\u015finin il\u00e2hl\u0131\u011f\u0131n\u0131 payla\u015ft\u0131klar\u0131, hem de Allah'\u0131n hi\u00e7 orta\u011f\u0131 olmaks\u0131z\u0131n tek oldu\u011fu inanc\u0131n\u0131 savunan bir sorunu \u00e7\u00f6z\u00fcmleyemez.Bu ikilem, onlar\u0131n il\u00e2h\u00ee s\u0131n\u0131rlar\u0131 a\u015fmalar\u0131 sonucu ortaya \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in, ancak haddi a\u015fmaktan sak\u0131n\u0131rlar, Hz. \u0130sa'n\u0131n (a.s) ve Kutsal ruh'un il\u00e2hl\u0131\u011f\u0131 inanc\u0131ndan vazge\u00e7erler, yaln\u0131z Allah'a ibadet edip ba\u011flan\u0131rlar ve Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n ilahl\u0131\u011f\u0131na ortak de\u011fil Allah'\u0131n Ras\u00fbl\u00fc olarak kabul ederlerse bu ikilem \u00e7\u00f6z\u00fclebilir; ancak t\u00fcm \u015fartlar yerine getirildi\u011finde m\u00fcmk\u00fcnd\u00fcr bu.216. Bu ayet, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011funa inanan H\u0131ristiyanlar\u0131n haddi a\u015ft\u0131klar\u0131 d\u00f6rd\u00fcnc\u00fc noktay\u0131 reddeder. Bu inan\u00e7la onlar, kendi dinlerinin s\u0131n\u0131r\u0131n\u0131 a\u015fm\u0131\u015flard\u0131r. Yeni Ahid'in ilk \u00fc\u00e7 kitab\u0131na g\u00f6re (bu s\u00f6zler g\u00fcvenilir kabul edilse bile) Hz. \u0130sa (a.s) Allah'la insan aras\u0131ndaki ili\u015fkiyi baba ile o\u011ful aras\u0131ndaki ili\u015fkiye benzetmi\u015ftir ve \u0130srailo\u011fullar\u0131 aras\u0131nda yayg\u0131n olan gelene\u011fe g\u00f6re, Allah'a mecazi olarak baba demi\u015ftir. Eski Ahid'te de buna benzer bir\u00e7ok \u00f6rnekler vard\u0131r. Hz. \u0130sa (a.s) \"Baba\" kelimesini kavminin kulland\u0131\u011f\u0131 anlamda da kullanm\u0131\u015ft\u0131r. O, Allah'\u0131 sadece kendi babas\u0131 olarak de\u011fil, t\u00fcm insanl\u0131\u011f\u0131n babas\u0131 olarak adland\u0131rm\u0131\u015ft\u0131r. Fakat buna ra\u011fmen H\u0131ristiyanlar s\u0131n\u0131r\u0131 a\u015f\u0131p Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n tek o\u011flu olarak il\u00e2n etmi\u015flerdir. Onlar, bu sa\u00e7ma inanc\u0131, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n tezah\u00fcr\u00fc oldu\u011fu ve O'nun Kelimesi Ve Kutsal ruhu'nun tecess\u00fcm etmi\u015f \u015fekli oldu\u011fu varsay\u0131m\u0131na dayand\u0131rm\u0131\u015flard\u0131r. Ayn\u0131 zamanda Allah'\u0131n b\u00fct\u00fcn insanl\u0131\u011f\u0131n i\u015fledi\u011fi g\u00fcnah\u0131n y\u00fck\u00fcn\u00fc \u00fczerine almas\u0131, \u00e7arm\u0131ha gerilmesi ve kendi kan\u0131 ile insanlar\u0131n g\u00fcnahlar\u0131na kefaret olmas\u0131 i\u00e7in, kendi biricik o\u011flunu yery\u00fcz\u00fcne g\u00f6nderdi\u011fine inanarak, b\u00fcy\u00fck bir sap\u0131kl\u0131\u011fa d\u00fc\u015fm\u00fc\u015flerdir. Bu inan\u00e7 tamamen onlar\u0131n hayallerinin \u00fcr\u00fcn\u00fcd\u00fcr, \u00e7\u00fcnk\u00fc Hz. \u0130sa'n\u0131n (a.s) bunu destekler nitelikte bir tek s\u00f6z\u00fc bile yoktur.Burada Allah \"Kefaret\" doktrinini reddetmiyor, \u00e7\u00fcnk\u00fc bu H\u0131ristiyan inanc\u0131n\u0131n temel bir ilkesi de\u011fildir. Bil\u00e2kis (a) Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011fu inanc\u0131n\u0131n (b) \"E\u011fer Hz. \u0130sa (a.s) Allah'\u0131n o\u011flu ise, neden \u00e7arm\u0131ha gerilerek \u00f6ld\u00fcr\u00fcld\u00fc?\" sorusuna verilen felsef\u00ee ve mistik cevab\u0131n bir yan \u00fcr\u00fcn\u00fcd\u00fcr. Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu olmad\u0131\u011f\u0131 ve \u00e7arm\u0131hta \u00f6lmedi\u011fi g\u00f6sterildi\u011finde, bu doktrin de zaten otomatik olarak reddedilmi\u015f olmaktad\u0131r.217. G\u00f6klerde ve yerde olanlar\u0131n hepsi Allah'\u0131n oldu\u011fu i\u00e7in, onlardan hi\u00e7biri O'nun baba-o\u011ful ili\u015fkisi i\u00e7inde de\u011fil, bil\u00e2kis efendi ve k\u00f6le ili\u015fkisi i\u00e7indedirler.218. Allah m\u00fclk\u00fcn\u00fc idare etmeye yeter ve bunun i\u00e7in bir o\u011fula ihtiyac\u0131 yoktur.","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/","og_locale":"tr_TR","og_type":"article","og_title":"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI Nedir? • Ebrar Medya","og_description":"B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130MHamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.166- Fakat Allah, sana indirdi\u011fiyle \u015fahidlik eder ki, O, bunu kendi ilmiyle indirmi\u015ftir. Melekler de \u015fahittirler. \u015eahid olarak Allah yeter.167- \u015e\u00fcphesiz, k\u00fcfredenler ve Allah yolundan al\u0131koyanlar, ger\u00e7ekten uzak bir sap\u0131kl\u0131kla sap\u0131tm\u0131\u015flard\u0131r.168- Ger\u00e7ek \u015fu ki, k\u00fcfredenler ve zulmedenler, Allah onlar\u0131 ba\u011f\u0131\u015flayacak de\u011fildir, onlar\u0131 bir yola da iletecek de\u011fildir;169- Ancak, onda ebedi kalmalar\u0131 i\u00e7in cehennem yoluna (iletecektir.) Bu da Allah'a pek kolayd\u0131r.170- Ey insanlar, \u015f\u00fcphesiz peygamber size Rabbinizden hakla geldi. \u00d6yleyse iman edin, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. E\u011fer k\u00fcf\u00fcre sayarsan\u0131z, \u015f\u00fcphesiz g\u00f6klerde olanlar\u0131n ve yerde olanlar\u0131n t\u00fcm\u00fc Allah'\u0131nd\u0131r.(209) Allah bilendir, h\u00fck\u00fcm ve hikmet sahibidir.(210)A\u00c7IKLAMA209. Yani, \"Siz ink\u00e2r ve isyan\u0131n\u0131zla kendinizden ba\u015fkas\u0131na zarar veremezsiniz. \u00c7\u00fcnk\u00fc sizin g\u00f6klerin ve yerin sahibine zarar vermeniz imk\u00e2ns\u0131zd\u0131r.\"210. Yani, \"Allah her \u015feyden haberdard\u0131r, bu nedenle O'nun m\u00fclk\u00fcnde \u00e7\u0131karabilece\u011finiz hi\u00e7bir fesat cezas\u0131z kalmaz. O Hakim'dir ve kendi emirlerine isyan edenlere ne yapaca\u011f\u0131n\u0131 bilir.\"171- Ey Kitap Ehli, dininiz konusunda ta\u015fk\u0131nl\u0131k etmeyin,(211) Allah'a kar\u015f\u0131 ger\u00e7ek olandan ba\u015fkas\u0131n\u0131 s\u00f6ylemeyin. Meryemo\u011flu Mesih \u0130sa, ancak Allah'\u0131n peygamberi ve kelimesidir.(212) Onu (OL' kelimesini) Meryem'e y\u00f6neltmi\u015ftir ve O'ndan bir ruhtur.(213) \u00d6yleyse Allah'a ve peygamberine inan\u0131n\u0131z;(214) \"\u00fc\u00e7t\u00fcr\"(215) demeyiniz. (Bundan) ka\u00e7\u0131n\u0131n, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. Allah, ancak bir tek ilaht\u0131r. O, \u00e7ocuk sahibi olmaktan y\u00fccedir.(216) G\u00f6klerde ve yerde her ne varsa O'nundur.(217) Vekil olarak Allah yeter.(218)A\u00c7IKLAMA211. Burada \"Kitap ehli\" ile, dinde s\u0131n\u0131r\u0131 a\u015fan ve Hz. \u0130sa'ya (a.s) olan a\u015f\u0131r\u0131 sevgileri nedeniyle Onu il\u00e2h mertebesine \u00e7\u0131karan H\u0131ristiyanlar kastediliyor. Bu, di\u011fer a\u015f\u0131r\u0131 uca y\u00f6nelerek Hz. \u0130sa'ya (a.s) d\u00fc\u015fmanl\u0131k g\u00f6steren Yahudilerin (di\u011fer Kitap ehli) tam aksi bir durumdad\u0131r.212. Hz. \u0130sa (a.s) , babas\u0131z d\u00fcnyaya geldi\u011fi i\u00e7in \u00e7o\u011funlukla \"Allah'\u0131n kelimesi\" diye an\u0131l\u0131r. Allah, Hz. Meryem'in hi\u00e7bir erkek dokunmadan hamile kalmas\u0131n\u0131 emretmi\u015f ve Hz. Meryem de Hz. \u0130sa'ya (a.s) hamile kalm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta H\u0131ristiyanlara Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n emri (kelimesi) ile babas\u0131z d\u00fcnyaya geldi\u011fi s\u00f6ylenmi\u015fti, fakat onlar yine de felsefesinden etkilendikleri i\u00e7in \"kelime\"yi (emir) \"\u0130l\u00e2h\u00ee kel\u00e2m\" anlam\u0131nda kabul ettiler. Daha sonra \"\u0130l\u00e2h\u00ee kel\u00e2m\"\u0131 \"Logos\"a \u00e7evirdiler. Daha sonra Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131 inanc\u0131n\u0131 savunan b\u00e2t\u0131l Logos doktrinini kurdular. Bu \u015fekilde Allah'\u0131n kendisini veya kendi kel\u00e2m s\u0131fat\u0131n\u0131 Hz. \u0130sa'n\u0131n ki\u015fili\u011finde tezah\u00fcr ettirdi\u011fine inanmaya ba\u015flad\u0131lar. (Bkz. Yuhanna, 1; 14) .213. Burada Hz. \u0130sa, (a.s) \"Allah'tan bir ruh\" olarak an\u0131lmaktad\u0131r. Bakara Suresinin 253. ayetinde de Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) \"Kutsal ruh\" ile takviye etti\u011finden bahsedilir. \u0130ki durumda da bu, Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) y\u00fcksek ahl\u00e2k\u00ee faziletlere ve m\u00fckemmel bir hak sezgisine sahip ve t\u00fcm k\u00f6t\u00fcl\u00fcklerden uzak kutsal bir ruhla te\u00e7hiz etti\u011fi anlam\u0131na gelir. H\u0131ristiyanlara bu \u00f6\u011fretilmi\u015f olmas\u0131na ra\u011fmen, onlar yine a\u015f\u0131r\u0131 giderek \"Allah'tan bir ruh\"u, \"Allah'\u0131n ruhu\" diye de\u011fi\u015ftirdiler ve Kutsal ruhun anlam\u0131n\u0131 Hz. \u0130sa'ya (a.s) h\u00fcl\u00fbl eden \"Allah'\u0131n kendi ruhu\" diye sapt\u0131rd\u0131lar. Dinde yapt\u0131klar\u0131 bu sapt\u0131rmalar \"\u00fc\u00e7l\u00fc doktrin\" inanc\u0131na neden oldu. \u00dc\u00e7\u00fcn birli\u011fi, yani Baba, O\u011ful, ve Kutsal ruh'un bir tek Tanr\u0131da birle\u015fmesi inanc\u0131.\"Allah'tan bir ruh\" ifadesini Matta \u0130ncili'ndeki ifadesinin tersine \"Allah'\u0131n ruhu\" (Kutsal ruh) diye de\u011fi\u015ftirdiler. Oysa Matta'da (1; 20) \"Meryem'de has\u0131l olan \u015fey 'Kutsal ruh'tan' idi ifadesi ge\u00e7iyordu. Yani Kutsal ruh'un kendisi de\u011fildi.214. Yani, \"Hz. \u0130sa (a.s) sadece Allah'tan bir ruh oldu\u011funa ve O'nun il\u00e2hl\u0131kta bir pay\u0131 olmad\u0131\u011f\u0131na g\u00f6re, s\u0131n\u0131rlar\u0131 a\u015fmay\u0131n ve sadece Allah'a inan\u0131p Hz. \u0130sa (a.s) dahil b\u00fct\u00fcn ras\u00fbllerine inan\u0131n.\" Hz. \u0130sa'n\u0131n (a.s) \u00f6\u011fretti\u011fi ger\u00e7ek de budur ve ger\u00e7ek H\u0131ristiyan da buna inanmal\u0131d\u0131r.215. H\u0131ristiyanlar \u00fc\u00e7\u00fcn birli\u011fine (teslis) inand\u0131klar\u0131 i\u00e7in eli\u015ftiriliyorlar ve onlara haddi a\u015fmamalar\u0131 tavsiye ediliyor. Garip g\u00f6r\u00fcnmesine ra\u011fmen H\u0131ristiyanlar\u0131n hem Allah'\u0131n birli\u011fine, hem de teslise inand\u0131klar\u0131 bir ger\u00e7ektir. \u00c7\u00fcnk\u00fc hi\u00e7bir H\u0131ristiyan Hz. \u0130sa'n\u0131n (a.s) Kitab-\u0131 Mukaddes'teki s\u00f6zlerine g\u00f6re Allah'tan ba\u015fka il\u00e2h olmad\u0131\u011f\u0131 ger\u00e7e\u011fini reddedemez. Fakat H\u0131ristiyanl\u0131\u011f\u0131n daha ilk d\u00f6neminde Logos doktirinin ortaya \u00e7\u0131kmas\u0131, onlar\u0131 yanl\u0131\u015f bir inanca y\u00f6neltti. Allah ve Kutsal ruh ile birlikte Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131na inanmaya ba\u015flad\u0131lar. O zamandan beri bu iki z\u0131t inanc\u0131 uzla\u015ft\u0131rmak onlar\u0131n en \u00f6nemli \u00e7\u0131kmazlar\u0131 olmu\u015ftur ve onsekiz y\u00fczy\u0131ldan beri H\u0131ristiyan \u0130l\u00e2hiyat\u00e7\u0131lar bu kendi icat ettikleri sorunu \u00e7\u00f6zmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Bundan ba\u015fka, bu doktrinlerin de\u011fi\u015fik yorumlar\u0131 \u00fczerine bir\u00e7ok H\u0131ristiyan mezhebi kurulmu\u015f ve her mezhebin di\u011ferini k\u00fcf\u00fcrle su\u00e7lad\u0131\u011f\u0131 bir\u00e7ok din\u00ee tart\u0131\u015fmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. K\u0131sacas\u0131 b\u00fct\u00fcn alimler ve tefsirciler ne Allah, ne de Hz. \u0130sa (a.s) taraf\u0131ndan ortaya konulmayan bu meselenin \u00e7\u00f6z\u00fcmlenmesi i\u00e7in u\u011fra\u015fmaktad\u0131rlar. Bu sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc hi\u00e7 kimse, hem \u00fc\u00e7 ki\u015finin il\u00e2hl\u0131\u011f\u0131n\u0131 payla\u015ft\u0131klar\u0131, hem de Allah'\u0131n hi\u00e7 orta\u011f\u0131 olmaks\u0131z\u0131n tek oldu\u011fu inanc\u0131n\u0131 savunan bir sorunu \u00e7\u00f6z\u00fcmleyemez.Bu ikilem, onlar\u0131n il\u00e2h\u00ee s\u0131n\u0131rlar\u0131 a\u015fmalar\u0131 sonucu ortaya \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in, ancak haddi a\u015fmaktan sak\u0131n\u0131rlar, Hz. \u0130sa'n\u0131n (a.s) ve Kutsal ruh'un il\u00e2hl\u0131\u011f\u0131 inanc\u0131ndan vazge\u00e7erler, yaln\u0131z Allah'a ibadet edip ba\u011flan\u0131rlar ve Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n ilahl\u0131\u011f\u0131na ortak de\u011fil Allah'\u0131n Ras\u00fbl\u00fc olarak kabul ederlerse bu ikilem \u00e7\u00f6z\u00fclebilir; ancak t\u00fcm \u015fartlar yerine getirildi\u011finde m\u00fcmk\u00fcnd\u00fcr bu.216. Bu ayet, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011funa inanan H\u0131ristiyanlar\u0131n haddi a\u015ft\u0131klar\u0131 d\u00f6rd\u00fcnc\u00fc noktay\u0131 reddeder. Bu inan\u00e7la onlar, kendi dinlerinin s\u0131n\u0131r\u0131n\u0131 a\u015fm\u0131\u015flard\u0131r. Yeni Ahid'in ilk \u00fc\u00e7 kitab\u0131na g\u00f6re (bu s\u00f6zler g\u00fcvenilir kabul edilse bile) Hz. \u0130sa (a.s) Allah'la insan aras\u0131ndaki ili\u015fkiyi baba ile o\u011ful aras\u0131ndaki ili\u015fkiye benzetmi\u015ftir ve \u0130srailo\u011fullar\u0131 aras\u0131nda yayg\u0131n olan gelene\u011fe g\u00f6re, Allah'a mecazi olarak baba demi\u015ftir. Eski Ahid'te de buna benzer bir\u00e7ok \u00f6rnekler vard\u0131r. Hz. \u0130sa (a.s) \"Baba\" kelimesini kavminin kulland\u0131\u011f\u0131 anlamda da kullanm\u0131\u015ft\u0131r. O, Allah'\u0131 sadece kendi babas\u0131 olarak de\u011fil, t\u00fcm insanl\u0131\u011f\u0131n babas\u0131 olarak adland\u0131rm\u0131\u015ft\u0131r. Fakat buna ra\u011fmen H\u0131ristiyanlar s\u0131n\u0131r\u0131 a\u015f\u0131p Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n tek o\u011flu olarak il\u00e2n etmi\u015flerdir. Onlar, bu sa\u00e7ma inanc\u0131, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n tezah\u00fcr\u00fc oldu\u011fu ve O'nun Kelimesi Ve Kutsal ruhu'nun tecess\u00fcm etmi\u015f \u015fekli oldu\u011fu varsay\u0131m\u0131na dayand\u0131rm\u0131\u015flard\u0131r. Ayn\u0131 zamanda Allah'\u0131n b\u00fct\u00fcn insanl\u0131\u011f\u0131n i\u015fledi\u011fi g\u00fcnah\u0131n y\u00fck\u00fcn\u00fc \u00fczerine almas\u0131, \u00e7arm\u0131ha gerilmesi ve kendi kan\u0131 ile insanlar\u0131n g\u00fcnahlar\u0131na kefaret olmas\u0131 i\u00e7in, kendi biricik o\u011flunu yery\u00fcz\u00fcne g\u00f6nderdi\u011fine inanarak, b\u00fcy\u00fck bir sap\u0131kl\u0131\u011fa d\u00fc\u015fm\u00fc\u015flerdir. Bu inan\u00e7 tamamen onlar\u0131n hayallerinin \u00fcr\u00fcn\u00fcd\u00fcr, \u00e7\u00fcnk\u00fc Hz. \u0130sa'n\u0131n (a.s) bunu destekler nitelikte bir tek s\u00f6z\u00fc bile yoktur.Burada Allah \"Kefaret\" doktrinini reddetmiyor, \u00e7\u00fcnk\u00fc bu H\u0131ristiyan inanc\u0131n\u0131n temel bir ilkesi de\u011fildir. Bil\u00e2kis (a) Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011fu inanc\u0131n\u0131n (b) \"E\u011fer Hz. \u0130sa (a.s) Allah'\u0131n o\u011flu ise, neden \u00e7arm\u0131ha gerilerek \u00f6ld\u00fcr\u00fcld\u00fc?\" sorusuna verilen felsef\u00ee ve mistik cevab\u0131n bir yan \u00fcr\u00fcn\u00fcd\u00fcr. Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu olmad\u0131\u011f\u0131 ve \u00e7arm\u0131hta \u00f6lmedi\u011fi g\u00f6sterildi\u011finde, bu doktrin de zaten otomatik olarak reddedilmi\u015f olmaktad\u0131r.217. G\u00f6klerde ve yerde olanlar\u0131n hepsi Allah'\u0131n oldu\u011fu i\u00e7in, onlardan hi\u00e7biri O'nun baba-o\u011ful ili\u015fkisi i\u00e7inde de\u011fil, bil\u00e2kis efendi ve k\u00f6le ili\u015fkisi i\u00e7indedirler.218. Allah m\u00fclk\u00fcn\u00fc idare etmeye yeter ve bunun i\u00e7in bir o\u011fula ihtiyac\u0131 yoktur.","og_url":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/","og_site_name":"Ebrar Medya","article_publisher":"https:\/\/www.facebook.com\/ebrarmedyacom\/","article_published_time":"2019-11-02T07:44:56+00:00","og_image":[{"width":730,"height":360,"url":"https:\/\/www.ebrarmedya.com\/wp-content\/uploads\/2019\/11\/MEVDUD\u0130-TASLAK-1.jpg","type":"image\/jpeg"}],"author":"EBRAR MEDYA","twitter_card":"summary_large_image","twitter_creator":"@ebrarmedyacom","twitter_site":"@ebrarmedyacom","twitter_misc":{"Yazan:":"EBRAR MEDYA","Tahmini okuma s\u00fcresi":"8 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/#article","isPartOf":{"@id":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/"},"author":{"name":"EBRAR MEDYA","@id":"https:\/\/www.ebrarmedya.com\/#\/schema\/person\/465b3fc234a943bf45881579159c57d6"},"headline":"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI","datePublished":"2019-11-02T07:44:56+00:00","dateModified":"2019-11-02T07:44:56+00:00","mainEntityOfPage":{"@id":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/"},"wordCount":1519,"commentCount":0,"publisher":{"@id":"https:\/\/www.ebrarmedya.com\/#organization"},"articleSection":["G\u00dcNDEM"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/","url":"https:\/\/www.ebrarmedya.com\/ebul-ala-mevdudinin-bakis-acisiyla-nisa-suresi-166-ve-171-ayetler-arasi\/","name":"EBU\u2019L A\u2019L\u00c2 MEVDUD\u0130\u2019N\u0130N BAKI\u015e A\u00c7ISIYLA N\u0130SA SURES\u0130 166. VE 171. AYETLER ARASI Nedir? • Ebrar Medya","isPartOf":{"@id":"https:\/\/www.ebrarmedya.com\/#website"},"datePublished":"2019-11-02T07:44:56+00:00","dateModified":"2019-11-02T07:44:56+00:00","description":"B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130MHamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.166- Fakat Allah, sana indirdi\u011fiyle \u015fahidlik eder ki, O, bunu kendi ilmiyle indirmi\u015ftir. Melekler de \u015fahittirler. \u015eahid olarak Allah yeter.167- \u015e\u00fcphesiz, k\u00fcfredenler ve Allah yolundan al\u0131koyanlar, ger\u00e7ekten uzak bir sap\u0131kl\u0131kla sap\u0131tm\u0131\u015flard\u0131r.168- Ger\u00e7ek \u015fu ki, k\u00fcfredenler ve zulmedenler, Allah onlar\u0131 ba\u011f\u0131\u015flayacak de\u011fildir, onlar\u0131 bir yola da iletecek de\u011fildir;169- Ancak, onda ebedi kalmalar\u0131 i\u00e7in cehennem yoluna (iletecektir.) Bu da Allah'a pek kolayd\u0131r.170- Ey insanlar, \u015f\u00fcphesiz peygamber size Rabbinizden hakla geldi. \u00d6yleyse iman edin, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. E\u011fer k\u00fcf\u00fcre sayarsan\u0131z, \u015f\u00fcphesiz g\u00f6klerde olanlar\u0131n ve yerde olanlar\u0131n t\u00fcm\u00fc Allah'\u0131nd\u0131r.(209) Allah bilendir, h\u00fck\u00fcm ve hikmet sahibidir.(210)A\u00c7IKLAMA209. Yani, \"Siz ink\u00e2r ve isyan\u0131n\u0131zla kendinizden ba\u015fkas\u0131na zarar veremezsiniz. \u00c7\u00fcnk\u00fc sizin g\u00f6klerin ve yerin sahibine zarar vermeniz imk\u00e2ns\u0131zd\u0131r.\"210. Yani, \"Allah her \u015feyden haberdard\u0131r, bu nedenle O'nun m\u00fclk\u00fcnde \u00e7\u0131karabilece\u011finiz hi\u00e7bir fesat cezas\u0131z kalmaz. O Hakim'dir ve kendi emirlerine isyan edenlere ne yapaca\u011f\u0131n\u0131 bilir.\"171- Ey Kitap Ehli, dininiz konusunda ta\u015fk\u0131nl\u0131k etmeyin,(211) Allah'a kar\u015f\u0131 ger\u00e7ek olandan ba\u015fkas\u0131n\u0131 s\u00f6ylemeyin. Meryemo\u011flu Mesih \u0130sa, ancak Allah'\u0131n peygamberi ve kelimesidir.(212) Onu (OL' kelimesini) Meryem'e y\u00f6neltmi\u015ftir ve O'ndan bir ruhtur.(213) \u00d6yleyse Allah'a ve peygamberine inan\u0131n\u0131z;(214) \"\u00fc\u00e7t\u00fcr\"(215) demeyiniz. (Bundan) ka\u00e7\u0131n\u0131n, sizin i\u00e7in hay\u0131rl\u0131d\u0131r. Allah, ancak bir tek ilaht\u0131r. O, \u00e7ocuk sahibi olmaktan y\u00fccedir.(216) G\u00f6klerde ve yerde her ne varsa O'nundur.(217) Vekil olarak Allah yeter.(218)A\u00c7IKLAMA211. Burada \"Kitap ehli\" ile, dinde s\u0131n\u0131r\u0131 a\u015fan ve Hz. \u0130sa'ya (a.s) olan a\u015f\u0131r\u0131 sevgileri nedeniyle Onu il\u00e2h mertebesine \u00e7\u0131karan H\u0131ristiyanlar kastediliyor. Bu, di\u011fer a\u015f\u0131r\u0131 uca y\u00f6nelerek Hz. \u0130sa'ya (a.s) d\u00fc\u015fmanl\u0131k g\u00f6steren Yahudilerin (di\u011fer Kitap ehli) tam aksi bir durumdad\u0131r.212. Hz. \u0130sa (a.s) , babas\u0131z d\u00fcnyaya geldi\u011fi i\u00e7in \u00e7o\u011funlukla \"Allah'\u0131n kelimesi\" diye an\u0131l\u0131r. Allah, Hz. Meryem'in hi\u00e7bir erkek dokunmadan hamile kalmas\u0131n\u0131 emretmi\u015f ve Hz. Meryem de Hz. \u0130sa'ya (a.s) hamile kalm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta H\u0131ristiyanlara Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n emri (kelimesi) ile babas\u0131z d\u00fcnyaya geldi\u011fi s\u00f6ylenmi\u015fti, fakat onlar yine de felsefesinden etkilendikleri i\u00e7in \"kelime\"yi (emir) \"\u0130l\u00e2h\u00ee kel\u00e2m\" anlam\u0131nda kabul ettiler. Daha sonra \"\u0130l\u00e2h\u00ee kel\u00e2m\"\u0131 \"Logos\"a \u00e7evirdiler. Daha sonra Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131 inanc\u0131n\u0131 savunan b\u00e2t\u0131l Logos doktrinini kurdular. Bu \u015fekilde Allah'\u0131n kendisini veya kendi kel\u00e2m s\u0131fat\u0131n\u0131 Hz. \u0130sa'n\u0131n ki\u015fili\u011finde tezah\u00fcr ettirdi\u011fine inanmaya ba\u015flad\u0131lar. (Bkz. Yuhanna, 1; 14) .213. Burada Hz. \u0130sa, (a.s) \"Allah'tan bir ruh\" olarak an\u0131lmaktad\u0131r. Bakara Suresinin 253. ayetinde de Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) \"Kutsal ruh\" ile takviye etti\u011finden bahsedilir. \u0130ki durumda da bu, Allah'\u0131n Hz. \u0130sa'y\u0131 (a.s) y\u00fcksek ahl\u00e2k\u00ee faziletlere ve m\u00fckemmel bir hak sezgisine sahip ve t\u00fcm k\u00f6t\u00fcl\u00fcklerden uzak kutsal bir ruhla te\u00e7hiz etti\u011fi anlam\u0131na gelir. H\u0131ristiyanlara bu \u00f6\u011fretilmi\u015f olmas\u0131na ra\u011fmen, onlar yine a\u015f\u0131r\u0131 giderek \"Allah'tan bir ruh\"u, \"Allah'\u0131n ruhu\" diye de\u011fi\u015ftirdiler ve Kutsal ruhun anlam\u0131n\u0131 Hz. \u0130sa'ya (a.s) h\u00fcl\u00fbl eden \"Allah'\u0131n kendi ruhu\" diye sapt\u0131rd\u0131lar. Dinde yapt\u0131klar\u0131 bu sapt\u0131rmalar \"\u00fc\u00e7l\u00fc doktrin\" inanc\u0131na neden oldu. \u00dc\u00e7\u00fcn birli\u011fi, yani Baba, O\u011ful, ve Kutsal ruh'un bir tek Tanr\u0131da birle\u015fmesi inanc\u0131.\"Allah'tan bir ruh\" ifadesini Matta \u0130ncili'ndeki ifadesinin tersine \"Allah'\u0131n ruhu\" (Kutsal ruh) diye de\u011fi\u015ftirdiler. Oysa Matta'da (1; 20) \"Meryem'de has\u0131l olan \u015fey 'Kutsal ruh'tan' idi ifadesi ge\u00e7iyordu. Yani Kutsal ruh'un kendisi de\u011fildi.214. Yani, \"Hz. \u0130sa (a.s) sadece Allah'tan bir ruh oldu\u011funa ve O'nun il\u00e2hl\u0131kta bir pay\u0131 olmad\u0131\u011f\u0131na g\u00f6re, s\u0131n\u0131rlar\u0131 a\u015fmay\u0131n ve sadece Allah'a inan\u0131p Hz. \u0130sa (a.s) dahil b\u00fct\u00fcn ras\u00fbllerine inan\u0131n.\" Hz. \u0130sa'n\u0131n (a.s) \u00f6\u011fretti\u011fi ger\u00e7ek de budur ve ger\u00e7ek H\u0131ristiyan da buna inanmal\u0131d\u0131r.215. H\u0131ristiyanlar \u00fc\u00e7\u00fcn birli\u011fine (teslis) inand\u0131klar\u0131 i\u00e7in eli\u015ftiriliyorlar ve onlara haddi a\u015fmamalar\u0131 tavsiye ediliyor. Garip g\u00f6r\u00fcnmesine ra\u011fmen H\u0131ristiyanlar\u0131n hem Allah'\u0131n birli\u011fine, hem de teslise inand\u0131klar\u0131 bir ger\u00e7ektir. \u00c7\u00fcnk\u00fc hi\u00e7bir H\u0131ristiyan Hz. \u0130sa'n\u0131n (a.s) Kitab-\u0131 Mukaddes'teki s\u00f6zlerine g\u00f6re Allah'tan ba\u015fka il\u00e2h olmad\u0131\u011f\u0131 ger\u00e7e\u011fini reddedemez. Fakat H\u0131ristiyanl\u0131\u011f\u0131n daha ilk d\u00f6neminde Logos doktirinin ortaya \u00e7\u0131kmas\u0131, onlar\u0131 yanl\u0131\u015f bir inanca y\u00f6neltti. Allah ve Kutsal ruh ile birlikte Hz. \u0130sa'n\u0131n (a.s) il\u00e2hl\u0131\u011f\u0131na inanmaya ba\u015flad\u0131lar. O zamandan beri bu iki z\u0131t inanc\u0131 uzla\u015ft\u0131rmak onlar\u0131n en \u00f6nemli \u00e7\u0131kmazlar\u0131 olmu\u015ftur ve onsekiz y\u00fczy\u0131ldan beri H\u0131ristiyan \u0130l\u00e2hiyat\u00e7\u0131lar bu kendi icat ettikleri sorunu \u00e7\u00f6zmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Bundan ba\u015fka, bu doktrinlerin de\u011fi\u015fik yorumlar\u0131 \u00fczerine bir\u00e7ok H\u0131ristiyan mezhebi kurulmu\u015f ve her mezhebin di\u011ferini k\u00fcf\u00fcrle su\u00e7lad\u0131\u011f\u0131 bir\u00e7ok din\u00ee tart\u0131\u015fmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. K\u0131sacas\u0131 b\u00fct\u00fcn alimler ve tefsirciler ne Allah, ne de Hz. \u0130sa (a.s) taraf\u0131ndan ortaya konulmayan bu meselenin \u00e7\u00f6z\u00fcmlenmesi i\u00e7in u\u011fra\u015fmaktad\u0131rlar. Bu sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc hi\u00e7 kimse, hem \u00fc\u00e7 ki\u015finin il\u00e2hl\u0131\u011f\u0131n\u0131 payla\u015ft\u0131klar\u0131, hem de Allah'\u0131n hi\u00e7 orta\u011f\u0131 olmaks\u0131z\u0131n tek oldu\u011fu inanc\u0131n\u0131 savunan bir sorunu \u00e7\u00f6z\u00fcmleyemez.Bu ikilem, onlar\u0131n il\u00e2h\u00ee s\u0131n\u0131rlar\u0131 a\u015fmalar\u0131 sonucu ortaya \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in, ancak haddi a\u015fmaktan sak\u0131n\u0131rlar, Hz. \u0130sa'n\u0131n (a.s) ve Kutsal ruh'un il\u00e2hl\u0131\u011f\u0131 inanc\u0131ndan vazge\u00e7erler, yaln\u0131z Allah'a ibadet edip ba\u011flan\u0131rlar ve Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n ilahl\u0131\u011f\u0131na ortak de\u011fil Allah'\u0131n Ras\u00fbl\u00fc olarak kabul ederlerse bu ikilem \u00e7\u00f6z\u00fclebilir; ancak t\u00fcm \u015fartlar yerine getirildi\u011finde m\u00fcmk\u00fcnd\u00fcr bu.216. Bu ayet, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011funa inanan H\u0131ristiyanlar\u0131n haddi a\u015ft\u0131klar\u0131 d\u00f6rd\u00fcnc\u00fc noktay\u0131 reddeder. Bu inan\u00e7la onlar, kendi dinlerinin s\u0131n\u0131r\u0131n\u0131 a\u015fm\u0131\u015flard\u0131r. Yeni Ahid'in ilk \u00fc\u00e7 kitab\u0131na g\u00f6re (bu s\u00f6zler g\u00fcvenilir kabul edilse bile) Hz. \u0130sa (a.s) Allah'la insan aras\u0131ndaki ili\u015fkiyi baba ile o\u011ful aras\u0131ndaki ili\u015fkiye benzetmi\u015ftir ve \u0130srailo\u011fullar\u0131 aras\u0131nda yayg\u0131n olan gelene\u011fe g\u00f6re, Allah'a mecazi olarak baba demi\u015ftir. Eski Ahid'te de buna benzer bir\u00e7ok \u00f6rnekler vard\u0131r. Hz. \u0130sa (a.s) \"Baba\" kelimesini kavminin kulland\u0131\u011f\u0131 anlamda da kullanm\u0131\u015ft\u0131r. O, Allah'\u0131 sadece kendi babas\u0131 olarak de\u011fil, t\u00fcm insanl\u0131\u011f\u0131n babas\u0131 olarak adland\u0131rm\u0131\u015ft\u0131r. Fakat buna ra\u011fmen H\u0131ristiyanlar s\u0131n\u0131r\u0131 a\u015f\u0131p Hz. \u0130sa'y\u0131 (a.s) Allah'\u0131n tek o\u011flu olarak il\u00e2n etmi\u015flerdir. Onlar, bu sa\u00e7ma inanc\u0131, Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n tezah\u00fcr\u00fc oldu\u011fu ve O'nun Kelimesi Ve Kutsal ruhu'nun tecess\u00fcm etmi\u015f \u015fekli oldu\u011fu varsay\u0131m\u0131na dayand\u0131rm\u0131\u015flard\u0131r. Ayn\u0131 zamanda Allah'\u0131n b\u00fct\u00fcn insanl\u0131\u011f\u0131n i\u015fledi\u011fi g\u00fcnah\u0131n y\u00fck\u00fcn\u00fc \u00fczerine almas\u0131, \u00e7arm\u0131ha gerilmesi ve kendi kan\u0131 ile insanlar\u0131n g\u00fcnahlar\u0131na kefaret olmas\u0131 i\u00e7in, kendi biricik o\u011flunu yery\u00fcz\u00fcne g\u00f6nderdi\u011fine inanarak, b\u00fcy\u00fck bir sap\u0131kl\u0131\u011fa d\u00fc\u015fm\u00fc\u015flerdir. Bu inan\u00e7 tamamen onlar\u0131n hayallerinin \u00fcr\u00fcn\u00fcd\u00fcr, \u00e7\u00fcnk\u00fc Hz. \u0130sa'n\u0131n (a.s) bunu destekler nitelikte bir tek s\u00f6z\u00fc bile yoktur.Burada Allah \"Kefaret\" doktrinini reddetmiyor, \u00e7\u00fcnk\u00fc bu H\u0131ristiyan inanc\u0131n\u0131n temel bir ilkesi de\u011fildir. Bil\u00e2kis (a) Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu oldu\u011fu inanc\u0131n\u0131n (b) \"E\u011fer Hz. \u0130sa (a.s) Allah'\u0131n o\u011flu ise, neden \u00e7arm\u0131ha gerilerek \u00f6ld\u00fcr\u00fcld\u00fc?\" sorusuna verilen felsef\u00ee ve mistik cevab\u0131n bir yan \u00fcr\u00fcn\u00fcd\u00fcr. Hz. \u0130sa'n\u0131n (a.s) Allah'\u0131n o\u011flu olmad\u0131\u011f\u0131 ve \u00e7arm\u0131hta \u00f6lmedi\u011fi g\u00f6sterildi\u011finde, bu doktrin de zaten otomatik olarak reddedilmi\u015f olmaktad\u0131r.217. G\u00f6klerde ve yerde olanlar\u0131n hepsi Allah'\u0131n oldu\u011fu i\u00e7in, onlardan hi\u00e7biri O'nun baba-o\u011ful ili\u015fkisi i\u00e7inde de\u011fil, bil\u00e2kis efendi ve k\u00f6le ili\u015fkisi i\u00e7indedirler.218. 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