Allah\u2019\u0131n \u00c2dem\u2019i kendi benzerli\u011finde ya da suretinde yarat\u0131p yaratmad\u0131\u011f\u0131 sorusu \u00e7e\u015fitli \u0130slami metinlerde ele al\u0131nm\u0131\u015f ve a\u00e7\u0131klanm\u0131\u015ft\u0131r. Kur\u2019an\u2019da Allah\u2019\u0131n insanlar\u0131 en g\u00fczel bi\u00e7imde yaratt\u0131\u011f\u0131ndan (T\u00een Suresi 95:4), kusursuz bir \u015fekilde yapt\u0131\u011f\u0131ndan (M\u00fc\u2019min Suresi 40:64) bahsedilir. Ayr\u0131ca Ebu Hureyre\u2019den rivayetle bir hadis Peygamber\u2019in \u201cAllah \u00c2dem\u2019i kendi suretinde, altm\u0131\u015f zira (ar\u015f\u0131n) boyunda yaratt\u0131,\u201d dedi\u011fini al\u0131nt\u0131lar. \u00c2dem yarat\u0131ld\u0131\u011f\u0131nda Allah ona bir melek toplulu\u011funa selam vermesini buyurdu, meleklerin kar\u015f\u0131l\u0131k verirken s\u00f6yledikleri s\u00f6zler \u00c2dem ve soyundan gelenler i\u00e7in selamla\u015fma kal\u0131b\u0131 oldu (Buhari 6227 ve M\u00fcslim 2841). Ba\u015fka bir hadis de Allah \u00c2dem\u2019i kendi suretinde yaratt\u0131\u011f\u0131ndan kavgaya girildi\u011finde ki\u015finin y\u00fcze vurmaktan sak\u0131nmas\u0131 gerekti\u011fini belirtir (M\u00fcslim 2612).<\/p>\n\n\n\n
Bu hadisler ve rivayetler Allah\u2019\u0131n yarat\u0131lm\u0131\u015f varl\u0131klar\u0131n s\u0131fatlar\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131lamayacak ayr\u0131 bir g\u00f6r\u00fcnt\u00fcye ya da bi\u00e7ime (sourah) sahip oldu\u011funu ifade eder. Bununla birlikte \u201cO\u2019nun suretinde\u201d ifadesindeki \u201cO\u2019nun\u201d zamiri Allah\u2019a g\u00f6nderme yaparak Allah\u2019\u0131n suretiyle O\u2019nun ilahi \u00f6z\u00fc aras\u0131nda benzersiz bir ba\u011flant\u0131 bulundu\u011funu g\u00f6sterir. M\u00fcsl\u00fcman \u00e2limler bu hadislerdeki \u201csuret\u201d kelimesinin \u0130slami metinlerde ge\u00e7en \u00f6teki isimler ve s\u0131fatlar gibi ayn\u0131 zamanda yarat\u0131lm\u0131\u015f varl\u0131klar i\u00e7in de s\u0131n\u0131rl\u0131 \u00f6l\u00e7\u00fcde ge\u00e7erli olabilece\u011fini a\u00e7\u0131klam\u0131\u015ft\u0131r. Ancak Allah\u2019la ilgili kullan\u0131ld\u0131\u011f\u0131nda bunlar benzersiz bir anlam ve \u00f6nem ta\u015f\u0131r.<\/p>\n\n\n\n
\u0130bn Teymiyye, Allah\u2019\u0131n sureti kavram\u0131n\u0131n ilahi s\u0131fatlar ba\u011flam\u0131nda anla\u015f\u0131lmas\u0131 gerekti\u011fini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmu\u015ftur. T\u0131pk\u0131 var olan her \u015feyin s\u0131fatlara sahip olmas\u0131 gerekti\u011fi gibi, kendi ba\u015f\u0131na var olan her \u015feyin ayn\u0131 zamanda bir bi\u00e7iminin veya suretinin de olmas\u0131 gerekir. Ba\u011f\u0131ms\u0131z olarak var olan bir \u015feyin bir bi\u00e7iminin ya da suretinin bulunmamas\u0131 tasavvur edilemez. Bu nedenle Allah\u2019\u0131n bir suretinin olmas\u0131 O\u2019nun ilahi do\u011fas\u0131yla \u00e7eli\u015fmez (Nakzu\u2019l Mant\u0131k 3:396).<\/p>\n\n\n\n
Bununla birlikte bu hadislerdeki zamirin yorumu \u00fczerine tart\u0131\u015fan baz\u0131 \u00e2limler onun Allah\u2019tan ba\u015fka bir \u015feyden bahsetti\u011fini \u00f6ne s\u00fcrd\u00fcler. Bu bak\u0131\u015f a\u00e7\u0131s\u0131 \u00fc\u00e7\u00fcnc\u00fc y\u00fczy\u0131lda (Hicret\u2019ten sonra), sapk\u0131n bir mezhep olan Cehmiyye\u2019nin y\u00fckseli\u015fiyle ortaya \u00e7\u0131kt\u0131. Ebu Tahir, \u0130bn Huzeyme ve Eb\u00fc\u2019\u015f \u015eeyh el \u0130sfahani gibi tan\u0131nm\u0131\u015f \u00e2limler bu g\u00f6r\u00fc\u015f\u00fc benimsedi (Nakzu\u2019l Mant\u0131k 3:202). Gelgelelim ilk nesiller (selef) de dahil \u00e7o\u011fu \u00e2lim, zamirin Allah\u2019\u0131 ifade etti\u011fini do\u011frulad\u0131. \u0130slam ve S\u00fcnni gelene\u011finin \u00f6nde gelen \u00e2limleri bu anlay\u0131\u015f\u0131 reddeden \u00e2limleri k\u0131nad\u0131lar (Te\u2019vil\u00fc Muhtelifi\u2019l-Hadis, 221; Sahih-i Buhari Kitabu\u2019t-Tevhid \u015eerhi, 2:41).<\/p>\n\n\n\n
Allah\u2019\u0131n suretini ele al\u0131rken ki\u015finin O\u2019nu yaratt\u0131klar\u0131yla kar\u015f\u0131la\u015ft\u0131rmamas\u0131 ya da onlara benzetmemesi gerekti\u011fini belirtmek \u00f6nemlidir. Allah\u2019\u0131n s\u0131fatlar\u0131 e\u015fsizdir, kusursuzdur ve herhangi bir kusur ya da s\u0131n\u0131rlamadan ba\u011f\u0131ms\u0131zd\u0131r. Di\u011fer taraftan insanlar Allah\u2019\u0131n s\u0131fatlar\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131lamayacak s\u0131n\u0131rl\u0131 ve kusurlu s\u0131fatlara sahiptir. Kur\u2019an, Allah\u2019\u0131n benzeri hi\u00e7bir \u015fey olmad\u0131\u011f\u0131n\u0131 ve O\u2019nun Her \u015eeyi \u0130\u015fiten, Her \u015eeyi G\u00f6ren oldu\u011funu vurgular (\u015e\u00fbra Suresi 42:11). O\u2019nun dengi ve benzeri hi\u00e7 kimse yoktur (\u0130hl\u00e2s Suresi 112:4). (Mecmuu Fetava, 4:226)<\/p>\n\n\n\n
Bu anlay\u0131\u015f dikkate al\u0131nd\u0131\u011f\u0131nda birinin y\u00fcz\u00fcne vurmak ya da onu \u00e7irkinlikle lanetlemek a\u00e7\u0131k\u00e7a yasakt\u0131r. Y\u00fcze vurmay\u0131 yasaklayan hadis, bunun Allah \u00c2dem\u2019i kendi suretinde yaratt\u0131\u011f\u0131 i\u00e7in b\u00f6yle olmas\u0131 gerekti\u011fini a\u00e7\u0131klar. \u201c\u0130\u00e7inizden biri karde\u015fiyle kavga ederse y\u00fczden ka\u00e7\u0131ns\u0131n, \u00e7\u00fcnk\u00fc Allah \u00c2dem\u2019i kendi suretinde yaratm\u0131\u015ft\u0131r\u201d (M\u00fcslim 2612). B\u00f6yle hareketler Allah\u2019\u0131n yaratt\u0131\u011f\u0131n\u0131n kutsall\u0131\u011f\u0131na sayg\u0131s\u0131zl\u0131k olacakt\u0131r.<\/p>\n\n\n\n
Dahas\u0131 Cennet\u2019e ilk girece\u011finden bahsedilen toplulu\u011fun Ay\u2019\u0131n suretiyle betimlenmesi bu insanlar\u0131n parlakl\u0131\u011f\u0131n\u0131, safl\u0131\u011f\u0131n\u0131 ve g\u00fczelli\u011fini ifade eder (Buhari 3245; M\u00fcslim 2834). Bununla birlikte bu kar\u015f\u0131la\u015ft\u0131rma tam bir benzerlik ima etmekten ziyade onlar\u0131n y\u00fckseltilmi\u015f konumlar\u0131n\u0131 ve \u00fcst\u00fcnl\u00fcklerini tasvir etmeye yarar.<\/p>\n\n\n\n
Sonu\u00e7 olarak Allah\u2019\u0131n sureti kavram\u0131, ilahi s\u0131fatlar \u00e7er\u00e7evesinde anla\u015f\u0131lmal\u0131d\u0131r. Allah\u2019\u0131n \u00c2dem\u2019i kendi suretinde yaratmas\u0131, \u00c2dem\u2019in fiziksel \u00f6zellikleriyle Allah\u2019\u0131n ilahi s\u0131fatlar\u0131 aras\u0131nda bir ba\u011flant\u0131 oldu\u011funu g\u00f6sterir. Yine de bu, Allah\u2019la yaratt\u0131klar\u0131 aras\u0131nda bir benzerlik oldu\u011fu anlam\u0131na gelmez. Allah\u2019\u0131n s\u0131fatlar\u0131 kusursuz ve s\u0131n\u0131rs\u0131zken insan\u0131n s\u0131fatlar\u0131 s\u0131n\u0131rl\u0131 ve kusurludur. Birinin y\u00fcz\u00fcne vurmak ya da onu \u00e7irkinlikle lanetlemek yasakt\u0131r. Cennet\u2019e ilk girecek toplulu\u011fun Ay\u2019a benzetilmesi, eksiksiz bir benzerli\u011fi de\u011fil bu insanlar\u0131n safl\u0131klar\u0131n\u0131 ve g\u00fczelliklerini vurgulamaya yarayan mecazi bir ifadedir (Muhammed ibn Salih el Useymin\u2019den \u015eerhi Akidetu\u2019l Vas\u0131tiyye, 1:107, 293).<\/p>\n\n\n\n
Kutsal Kitap\u2019ta Yarat\u0131l\u0131\u015f 1:27, Tanr\u0131\u2019n\u0131n insanl\u0131\u011f\u0131 kendi benzerli\u011finde ya da suretinde yaratt\u0131\u011f\u0131 inanc\u0131n\u0131 aktar\u0131r. Ayet \u015f\u00f6yle der: \u201cTanr\u0131 insan\u0131 kendi suretinde yaratt\u0131, onu Tanr\u0131\u2019n\u0131n suretinde yaratt\u0131. Onlar\u0131 erkek ve di\u015fi olarak yaratt\u0131.\u201d<\/p>\n\n\n\n
Bu b\u00f6l\u00fcm, ilahi surete g\u00f6re tasarland\u0131\u011f\u0131 i\u00e7in her insanda i\u00e7kin olan de\u011feri ve sayg\u0131nl\u0131\u011f\u0131 vurgular. Bu anlay\u0131\u015f her insan\u0131n Tanr\u0131\u2019n\u0131n do\u011fas\u0131n\u0131 yans\u0131tan niteliklere ve \u00f6zelliklere sahip oldu\u011funu i\u015faret eder. Dahas\u0131 ayetin insan yarat\u0131l\u0131\u015f\u0131n\u0131n ikili do\u011fas\u0131n\u0131 vurgulamas\u0131, hem erkek hem de di\u015fi cinsiyetin mevcudiyetinin Tanr\u0131\u2019n\u0131n tasar\u0131m\u0131n\u0131n ayr\u0131lmaz bile\u015fenleri oldu\u011funu do\u011frular.<\/p>\n\n\n\n
Yarat\u0131l\u0131\u015f 1:27\u2019deki bu metin, ya\u015fam\u0131n kutsal ve cinsiyete bakmaks\u0131z\u0131n b\u00fct\u00fcn bireylerin e\u015fit oldu\u011fu inanc\u0131n\u0131n temel dayana\u011f\u0131n\u0131 olu\u015fturur. \u0130lahi suretin ta\u015f\u0131y\u0131c\u0131s\u0131 olarak her insan\u0131n i\u00e7kin de\u011fere sahip oldu\u011fu; sayg\u0131y\u0131, \u015fefkati ve sevgiyi hak etti\u011fi anlay\u0131\u015f\u0131na vurgu yapar.<\/p>","protected":false},"excerpt":{"rendered":"
The question of whether Allah created Adam in His own likeness or image has been discussed and explained in various Islamic texts. In the Qur\u2019an, it is stated that Allah created human beings in the best form (Al-Tin 95:4) and formed them perfectly (Ghafir 40:64). Additionally, a hadith narrated from Abu Hurayrah quotes the Prophet saying that \u201cAllah created Adam in His image, and he was sixty cubits tall.\u201d When Adam was created, Allah instructed him to greet a group […]<\/p>\n","protected":false},"author":2,"featured_media":4285,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[13],"tags":[],"class_list":["post-4284","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-studies"],"yoast_head":"\n