[1]<\/a> hadisi sebebiyle ikinci g\u00f6r\u00fc\u015f\u00fcn, birinciye g\u00f6re daha \u00e7ok ho\u015funa gitti\u011fini ifade eder (\u0130bn Kuteybe, t.y.: 29). Taber\u00ee ba\u015fta olmak \u00fczere di\u011fer baz\u0131 m\u00fcfessirler de hadis-i \u015ferifleri dikkate alarak bu g\u00f6r\u00fc\u015f\u00fc tercih ederler (Taber\u00ee, 1420: XI, 462-463; XVIII, 121-122; Be\u011fav\u00ee, 1417: III, 157; \u0130bn Kes\u00eer, 1420: III, 281). Bu m\u00e2nay\u0131 destekleyen di\u011fer hadisinde Allah Ras\u00fbl\u00fc (s.a.v); \u201cS\u00fbr bir boynuzdur, ona \u00fcflenir\u201d <\/i>buyurmu\u015ftur (Ahmed, t.y.: II, 162, 192; D\u00e2rim\u00ee, 1992: Rik\u00e2k, 79\/2801; Eb\u00fb D\u00e2v\u00fbd, 1992: S\u00fcnnet, 24\/4742; Tirmiz\u00ee, 1395: K\u0131yamet, 8\/2430; Tefs\u00eer, 39\/3244; H\u00e2kim, 1411: II, 473\/3632; Eb\u00fb Nuaym, 1394: VII, 243; Beyhak\u00ee, 1423: I, 529\/344). Tirmiz\u00ee bu hadisin \u201chasen sahih\u201d, Zeheb\u00ee ve \u015euayb Arna\u00fbt \u201csahih\u201d oldu\u011funu s\u00f6ylemi\u015flerdir. R\u00e2g\u0131b el-Isfah\u00e2n\u00ee, Allah Te\u00e2l\u00e2\u2019n\u0131n s\u00fbru, s\u00fbretlerin ve ruhlar\u0131n cisimlerine geri d\u00f6nmesine sebep k\u0131ld\u0131\u011f\u0131n\u0131 ifade ederek (1412: 498) iki g\u00f6r\u00fc\u015f\u00fc telif etmi\u015f gibi g\u00f6r\u00fcnmektedir. \u0130bn At\u0131yye (v. 542), \u0130bn\u00fc\u2019l-Cevz\u00ee (v. 597), Fahreddin er-R\u00e2z\u00ee (v. 606) gibi m\u00fcfessirler, bu g\u00f6r\u00fc\u015f\u00fcn cumhurun tercihi oldu\u011funu s\u00f6ylerler (\u0130bn At\u0131yye, 1422: IV, 63, 272; \u0130bn\u00fc\u2019l-Cevz\u00ee, 1422: II, 45; R\u00e2z\u00ee, 1420: XXIV, 574). R\u00e2z\u00ee, ehl-i \u0130sl\u00e2m kat\u0131nda Allah Te\u00e2l\u00e2\u2019n\u0131n boynuza benzer bir s\u00fbr yaratt\u0131\u011f\u0131nda ve meleklerden birinin ona \u00fcfleyece\u011finde hi\u00e7 \u015f\u00fcphe olmad\u0131\u011f\u0131n\u0131, ancak En\u2019\u00e2m S\u00fbresi 73. \u00e2yette bahsedilen s\u00fbrun, s\u00fbretin \u00e7o\u011fulu olup olmad\u0131\u011f\u0131 konusunda ihtilaf edildi\u011fini s\u00f6yleyerek tart\u0131\u015fmaya farkl\u0131 bir boyut katar (1420: XIII, 28). Bu ifadeden, R\u00e2z\u00ee\u2019ye g\u00f6re Kur\u2019\u00e2n\u2019da ge\u00e7en s\u00fbr kelimelerinin bir k\u0131sm\u0131n\u0131n \u201cs\u00fbret\u201din \u00e7o\u011fulu oldu\u011funu, di\u011fer bir k\u0131sm\u0131n\u0131n da \u201ckendisine \u00fcflenen boynuz \u015feklindeki \u00e2let\u201d m\u00e2nas\u0131na geldi\u011fini anlamak m\u00fcmk\u00fcnd\u00fcr. Kurtub\u00ee (v. 671) s\u00fbrun \u201cnurdan bir boynuz\u201d oldu\u011funu, \u0130sr\u00e2fil (a.s)\u2019\u0131n ona \u00fcfleyece\u011fini s\u00f6yler (1384: XIII, 239. Kr\u015f. \u0130bn At\u0131yye, 1422: V, 358).<\/p>\nS\u00fbr kelimesi on \u00e2yette, s\u00f6zl\u00fck anlam\u0131 \u201c\u00fcf\u00fcrmek, \u00fcflemek\u201d olan nefh k\u00f6k\u00fcnden t\u00fcreyen fiillerle kullan\u0131lmakta, bunlar\u0131n \u00fc\u00e7\u00fcnde g\u00f6klerin ve yerin mevcut d\u00fczeninin bu \u00fcfleyi\u015fle bozulaca\u011f\u0131 (Z\u00fcmer 39\/68; K\u00e2f 50\/20; H\u00e2kka 69\/13), di\u011ferlerinde ise insanlar\u0131n kabirlerinden kalk\u0131p huz\u00fbr-i il\u00e2h\u00eeye \u00e7\u0131kacaklar\u0131 ifade edilmektedir (En\u02bb\u00e2m 6\/73; Kehf 18\/99; T\u00e2h\u00e2 20\/102; M\u00fc\u2019min\u00fbn 23\/101; Neml 27\/87; Y\u00e2s\u00een 36\/49-52; Nebe\u2019 78\/18). Bir \u00e2yette s\u00fbr kelimesi a\u00e7\u0131k\u00e7a ifade edildikten sonra \u201cona ikinci kez \u00fcflenir\u201d<\/b> denilerek kendisine iki kez i\u015faret edilmi\u015ftir (Z\u00fcmer 39\/68). Bir \u00e2yette de \u201cboru, borazan\u201d m\u00e2nas\u0131ndaki n\u00e2k\u00fbr kelimesi, \u201cses \u00e7\u0131karmak\u201d anlam\u0131na gelen nakr k\u00f6k\u00fcnden t\u00fcremi\u015f \u201c\u0646\u064f\u0642\u0650\u0631\u064e\u201d fiiliyle kullan\u0131larak ikinci nefhaya, yani yeniden dirili\u015f h\u00e2disesine temas edilmi\u015ftir (M\u00fcddessir 74\/8). Bunlar\u0131n h\u00e2ricinda ba\u015fka \u00e2yetlerde de s\u00fbrun \u00fcfleni\u015fine i\u015faret edilmektedir (T\u00e2h\u00e2 20\/105-109; Y\u00e2s\u00een 36\/49-52; S\u00e2ff\u00e2t 37\/19-21; K\u00e2f 50\/41-44; Kamer 54\/6-8; N\u00e2zi\u00e2t 79\/6-9). S\u00fbr konusu Ahmed b. Hanbel, Buh\u00e2r\u00ee, M\u00fcslim, Eb\u00fb D\u00e2v\u00fbd ve Tirmiz\u00ee gibi muhaddislerin rivayetlerinde de yer alm\u0131\u015ft\u0131r (Wensinck, 1992: <\/i>\u201c\u0635\u0648\u0631\u201d md.; Bebek,\u00a02009:\u00a0XXXVII, 533).<\/p>\n
Tefsir \u00e2limleri genel olarak s\u00fbr\u2019un, \u201ckendisine \u00fcflenen boru gibi bir \u00e2let\u201d oldu\u011funu kabul etmektedirler. Bu g\u00f6r\u00fc\u015f\u00fc tercih etmelerindeki en b\u00fcy\u00fck sebep, konuyla ilgili sahih haberlerdir (Mesel\u00e2 bkz. \u0130bn At\u0131yye, 1422: IV, 63, 272; R\u00e2z\u00ee, 1420: XXIII, 294). Kur\u2019\u00e2n-\u0131 Kerim\u2019de \u201cs\u00fbra \u00fcf\u00fcr\u00fclme\u201d ifadesinin \u00e7ok\u00e7a tekrar edilmesi de m\u00fcfessirlerin bu g\u00f6r\u00fc\u015f\u00fc benimsemesini kolayla\u015ft\u0131rm\u0131\u015ft\u0131r. Bunlara ilaveten R\u00e2z\u00ee, nass\u0131n z\u00e2hirinin buna del\u00e2let etti\u011fini ve bu m\u00e2naya engel olacak herhangi bir m\u00e2ninin olmad\u0131\u011f\u0131n\u0131 da s\u00f6yler. (1420: XXIV, 574)<\/p>\n
2. Di\u011fer Dinlerde Nefh-i S\u00fbr<\/b><\/p>\n
Di\u011fer dinlerde s\u00fbrdan a\u00e7\u0131k\u00e7a bahsedilmemekle birlikte onu and\u0131ran ifadeler yer almaktad\u0131r. D\u00fcnya hayat\u0131n\u0131n ebed\u00eeli\u011fini kabul eden klasik Hindu<\/b> kozmolojisine g\u00f6re evrenin tarihi, yarat\u0131l\u0131\u015fla ba\u015flay\u0131p yok olu\u015fla sona eren devrelerin sonsuza kadar birbirini takip etmesinden ibarettir. Her devrenin sonunda k\u00e2inat \u00e7e\u015fitli fel\u00e2ketler neticesinde \u00e7\u00f6z\u00fcl\u00fcp bozulacak, ard\u0131ndan yeni bir k\u00e2inat do\u011facakt\u0131r (Topalo\u011flu,\u00a02002:\u00a0XXV, 516-517).<\/p>\n
Hinduizm\u2019den etkilenen Budizm<\/b>\u2019de de zaman, birbiri ard\u0131nca gelip sonsuza kadar devam eden ve kalpa ad\u0131 verilen d\u00f6nemlere b\u00f6l\u00fcnm\u00fc\u015f olup her kalpa kendi i\u00e7inde \u00e7\u00f6z\u00fclme, kaos, yeniden te\u015fekk\u00fcl ve varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrme safhalar\u0131na ayr\u0131l\u0131r (Topalo\u011flu,\u00a02002:\u00a0XXV, 517).<\/p>\n
Yahudi inanc\u0131nda \u00e2hiret hayat\u0131n\u0131n en m\u00fchim al\u00e2metlerinden biri olan h\u00fck\u00fcm g\u00fcn\u00fc \u00f6ncesinde seller, zelzeleler, g\u00fcne\u015fin ve ay\u0131n kararmas\u0131, y\u0131ld\u0131zlar\u0131n d\u00f6k\u00fclmesi gibi tabiat\u00fcst\u00fc olaylar, korkun\u00e7 de\u011fi\u015fiklikler vuku bulacak, her yeri karanl\u0131k saracak, daha sonra \u00f6l\u00fcler dirilip hesaba \u00e7ekilecek, k\u00f6t\u00fcler cezaya \u00e7arpt\u0131r\u0131lacak, iyiler de m\u00fck\u00e2fatland\u0131r\u0131lacakt\u0131r (Kit\u00e2b-\u0131 Mukaddes, \u0130\u015faya, 13\/6-16; Yoel, 2\/2-11; Tsefanya, 1\/14-18. Bkz. Topalo\u011flu,\u00a02002:\u00a0XXV, 517).<\/p>\n
Hristiyanl\u0131kta da d\u00fcnya hayat\u0131 sonludur. Sava\u015flar, k\u0131tl\u0131klar, zelzeleler, fesad\u0131n \u00e7o\u011falmas\u0131, yalanc\u0131 peygamberlerin, mes\u00eeh iddias\u0131nda bulunanlar\u0131n ortaya \u00e7\u0131kmas\u0131 gibi \u00e7e\u015fitli al\u00e2metler bu sonun i\u015faretleridir. B\u00fct\u00fcn bunlar\u0131n ard\u0131ndan g\u00fcne\u015f kararacak, ay \u0131\u015f\u0131\u011f\u0131n\u0131 vermeyecek, y\u0131ld\u0131zlar g\u00f6kten d\u00fc\u015fecek ve g\u00f6klerin kudretleri sars\u0131lacakt\u0131r. G\u00f6kler b\u00fcy\u00fck g\u00fcr\u00fclt\u00fcyle zeval bulacak, madd\u00ee unsurlar yanarak yok olacak, yer ve yery\u00fcz\u00fcnde yap\u0131lm\u0131\u015f her \u015fey yan\u0131p t\u00fckenecektir. O g\u00fcn\u00fc ve saati sadece Allah bilmektedir. Ard\u0131ndan insanlar dirilip mezarlar\u0131ndan \u00e7\u0131kacak, hesaba \u00e7ekilecek, k\u00f6t\u00fcler ebed\u00ee azaba du\u00e7ar olacak, iyiler de ebed\u00ee hayata kavu\u015facakt\u0131r (Kit\u00e2b-\u0131 Mukaddes, Matta, 24\/3-25\/46; Markos, 13\/5-35; Luka, 21\/5-31; Yuhanna, 5\/27-29; II. Petrus, 3\/9-11. Bkz. Topalo\u011flu,\u00a02002:\u00a0XXV, 517; Y\u0131ld\u0131r\u0131m, 1996: 219-220).<\/p>\n
C\u00e2hiliye Araplar\u0131 ise \u00e2hirete inanmad\u0131klar\u0131 i\u00e7in, bu d\u00fcnyan\u0131n yok olu\u015fuyla ilgili bir d\u00fc\u015f\u00fcnceleri yoktu. Onlar sadece \u00f6l\u00fcp yok olacaklar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorlard\u0131 (En\u02bb\u00e2m 6\/113; A\u02bbr\u00e2f 7\/45; H\u00fbd 11\/19; Y\u00fbsuf 12\/37; Nahl 16\/22; C\u00e2siye 45\/24).<\/p>\n
B. KEYF\u0130YET \u0130T\u0130BAR\u0130YLE NEFH-\u0130 S\u00dbR<\/b><\/p>\n
S\u00fbrun ve ona \u00fcflemenin m\u00e2na ve mahiyeti konusunda \u00e2limler farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcrm\u00fc\u015ft\u00fcr. B\u00fcy\u00fck \u00e7o\u011funlu\u011fu olu\u015fturan gruba g\u00f6re \u201cs\u00fbr\u201d, ger\u00e7ek anlamda bir boynuz, boru veya borazan; \u201c\u00fcf\u00fcrme\u201d ise ona \u00fcflenince korkun\u00e7, sars\u0131c\u0131 ve kulaklar\u0131 sa\u011f\u0131r edici bir ses \u00e7\u0131karmas\u0131d\u0131r. Ancak Kat\u00e2de\u2019den nakledilen bir g\u00f6r\u00fc\u015fe g\u00f6re s\u00fbr, \u201cs\u00fbret\u201d kelimesinin \u00e7o\u011fulu olup, \u00fcf\u00fcrme de \u201ccan verme\u201d demektir. Bu durumda \u201cnefh-i s\u00fbr\u201d \u201cruhlar\u0131n bedenlere (s\u00fbretler) iade edilmesi\u201d anlam\u0131na gelir (Taber\u00ee, 1420: XIX, 504). Zemah\u015fer\u00ee (v. 538), R\u00e2z\u00ee, Eb\u00fb Hayy\u00e2n (v. 745) gibi m\u00fcfessirler \u201csuver\u201d k\u0131raatinin bu m\u00e2naya delalet etti\u011fini s\u00f6ylerler ancak R\u00e2z\u00ee di\u011fer m\u00e2nan\u0131n daha evl\u00e2 oldu\u011funu, Eb\u00fb Hayy\u00e2n da nass\u0131n z\u00e2hirinden hakiki m\u00e2nada bir nefh\u2019in anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 ifade eder (Zemah\u015fer\u00ee, 1407: III, 87; R\u00e2z\u00ee, 1420: XXII, 98; Eb\u00fb Hayy\u00e2n, 1420: IV, 557). S\u00fbrun, \u201cs\u00fbret\u201d kelimesinin \u00e7o\u011fulu oldu\u011fu g\u00f6r\u00fc\u015f\u00fc ve buna bina edilen yorum Zecc\u00e2c (v. 311) gibi dil \u00e2limleri ve di\u011fer m\u00fcfessirler taraf\u0131ndan da kabul edilmemi\u015ftir. Zira s\u00fbret kelimesinin \u00e7o\u011fulu s\u00fbr de\u011fil Kur\u2019an\u2019da da ge\u00e7ti\u011fi gibi \u201csuver\u201ddir (M\u00fc\u2019min 40\/64; Teg\u0101b\u00fcn 64\/3. M\u00e2t\u00fcr\u00eed\u00ee, 1426: VIII, 140, 706; X, 174; R\u00e2z\u00ee, 1420: XIII, 28; \u0130bn Manz\u00fbr, 1414: IV, 473). Ayr\u0131ca \u00e7e\u015fitli hadis rivayetlerinde s\u00fbrun boynuz veya borazandan ibaret oldu\u011fu ifade edilmi\u015ftir. R\u00e2z\u00ee de ikinci g\u00f6r\u00fc\u015f\u00fcn dil a\u00e7\u0131s\u0131ndan tutars\u0131zl\u0131\u011f\u0131na temas ettikten sonra ilgili \u00e2yetlerde yer alan nefh-i s\u00fbrdan maksad\u0131n ruhlar\u0131n cesetlere iadesi olsayd\u0131 Cen\u00e2b-\u0131 Hakk\u2019\u0131n bunu do\u011frudan do\u011fruya kendi z\u00e2t\u0131na nispet edece\u011fine dikkat \u00e7eker. Nitekim Kur\u2019\u00e2n\u2019da Hz. \u00c2dem\u2019in yarat\u0131l\u0131\u015f\u0131 anlat\u0131l\u0131rken \u201cona \u015fekil verdi\u011fim ve ruhumdan \u00fcfledi\u011fim zaman …\u201d<\/b> buyrulmu\u015ftur. (Hicr 15\/29) Benzer ifade Hz. Meryem\u2019in \u00ces\u00e2\u2019ya hamile kalmas\u0131 hususunda da kullan\u0131lm\u0131\u015ft\u0131r (Tahr\u00eem 66\/12. R\u00e2z\u00ee, 1420: XIII, 28-29; Bebek, 2009: XXXVII, 533).<\/p>\n
Eb\u00fb H\u00fcreyre\u2019den (v. 58) gelen bir rivayette s\u00fbrun yerle g\u00f6k aras\u0131 geni\u015fli\u011finde \u00e7ok b\u00fcy\u00fck bir \u015fey oldu\u011fu nakledilmi\u015ftir (\u0130bn Eb\u00ee H\u00e2tim, 1419: IX, 2928; Kurtub\u00ee, 1384: XIII, 239-240). Ancak bu rivayet \u201cm\u00fcrsel\u201ddir. Eb\u00fb Sa\u00eed (r.a)\u2019den (v. 74) gelen bir rivayete g\u00f6re s\u00fbr o kadar a\u011f\u0131rd\u0131r ki hac i\u00e7in toplanan Mina ehli onu yerden kald\u0131rmak i\u00e7in toplansalar kald\u0131ramazlar (\u0130bn Eb\u00ee H\u00e2tim, 1419: IX, 2928). S\u00fbrun nurdan veya kristal safl\u0131\u011f\u0131nda beyaz inciden yap\u0131lm\u0131\u015f, ruhlar adedince deli\u011fi bulunan bir t\u00fcr boru oldu\u011funu ileri s\u00fcrenler de vard\u0131r (\u0130bn At\u0131yye, 1422: V, 358; VI, 160; Kurtub\u00ee, 1384: VII, 20; XIII, 239; Kurtub\u00ee, 1425: 478; S\u00fcy\u00fbt\u00ee, 1416: 85; \u00c2l\u00fbs\u00ee, 1415: X, 240). Baz\u0131 haberlerde s\u00fbrun, i\u00e7inde ruhlar\u0131 bar\u0131nd\u0131ran ve onlar\u0131n say\u0131s\u0131nca delikleri bulunan bir boru oldu\u011fu nakledilmi\u015ftir (R\u00e2z\u00ee, 1420: XXX, 702; Lek\u00e2n\u00ee, 1955: 214; Bebek, 2009: XXXVII, 533-534). R\u00e2g\u0131b el-Isfah\u00e2n\u00ee, \u201cS\u00fbrun i\u00e7inde b\u00fct\u00fcn insanlar\u0131n s\u00fbretleri vard\u0131r\u201d diye bir habere yer verir (1412: 498). R\u00e2z\u00ee ise Cen\u00e2b-\u0131 Hakk\u2019\u0131n, \u00e2hirete d\u00e2ir halleri, insanlar\u0131n d\u00fcnyada \u015f\u00e2hit olduklar\u0131 \u015feyleri misal vererek anlatt\u0131\u011f\u0131n\u0131 ifade eder. Ona g\u00f6re insanlar seferlerde ve ordularda boru \u00e7almay\u0131 \u00e2det edinmi\u015flerdir, bu sebeple de k\u00e2inat\u0131n harap olmas\u0131n\u0131n ve \u00f6l\u00fclerin yeniden diriltilmesinin alameti olan \u015fey, insanlar\u0131n meseleyi kavrayabilmesi i\u00e7in boruya benzetilmi\u015ftir (1420: XXII, 98; Nu\u2019m\u00e2n\u00ee, 1419: XIII, 383; Neys\u00e2b\u00fbr\u00ee, 1416: IV, 570). Bu konudaki rivayetlerin zay\u0131f oldu\u011funu ve R\u00e2z\u00ee\u2019nin yerinde hat\u0131rlatmas\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde s\u00fbrun \u015fekl\u00ee yap\u0131s\u0131yla ilgili hususlar\u0131 fazla irdelememek gerekti\u011fi anla\u015f\u0131lmaktad\u0131r.<\/p>\n
M\u00e2t\u00fcr\u00eed\u00ee (v. 333), \u201cnefh\u201d konusundaki ihtilafa da temas ederek \u015fu g\u00f6r\u00fc\u015fleri s\u0131ralar:<\/p>\n
1. Baz\u0131lar\u0131, \u201cBu hakiki m\u00e2nada bir \u00fcfleme de\u011fildir, k\u0131yameti koparman\u0131n Allah Te\u00e2l\u00e2\u2019ya ne kadar hafif gelece\u011fini haber vermek i\u00e7in kullan\u0131lm\u0131\u015f bir ifadedir. \u00c7\u00fcnk\u00fc insanlara en hafif ve en kolay gelen \u015fey \u00fcflemedir\u201d demi\u015f ve \u015fu \u00e2yeti delil getirmi\u015flerdir: \u201cK\u0131yametin kopmas\u0131 ise, g\u00f6z a\u00e7\u0131p kapama gibi veya daha az bir zamandan ibarettir\u201d<\/b> (Nahl 16\/77). Cen\u00e2b-\u0131 Hak k\u0131yametin kopmas\u0131n\u0131 g\u00f6z a\u00e7\u0131p kapamaya benzetmi\u015ftir. \u00c7\u00fcnk\u00fc insana bundan daha kolay gelen bir \u015fey yoktur. K\u0131yamet esnas\u0131ndaki nefh da ayn\u0131 m\u00e2nada kullan\u0131lm\u0131\u015ft\u0131r. Zira \u00fcflemek de insanlara \u00e7ok kolay gelir.<\/p>\n
2. \u00c2yetlerde \u201cnefh\u201din zikredilmesi, k\u0131yametin kopmas\u0131n\u0131n ne kadar s\u00fcratli oldu\u011funu ifade etmek i\u00e7indir. \u00c7\u00fcnk\u00fc insan i\u00e7in \u201c\u00fcflemek\u201d kadar h\u0131zl\u0131 yap\u0131lan ba\u015fka bir i\u015f yoktur. \u00c2yetlerdeki \u201cTek bir sayha\u201d<\/b> (Y\u00e2s-s\u00een 36\/49, 53; S\u00e2d 38\/15. Kr\u015f. Kamer 54\/50), \u201ctek bir sars\u0131nt\u0131\u201d <\/b>(S\u00e2ff\u00e2t 37\/19; N\u00e2zi\u00e2t 79\/13) ifadeleri de ayn\u0131 \u015fekilde s\u00fcrati ifade eder.<\/i><\/p>\n
3. Hakiki m\u00e2nas\u0131yla \u00fcflemedir. Bu g\u00f6r\u00fc\u015fleri zikreden M\u00e2t\u00fcr\u00eed\u00ee, \u201cE\u011fer bu \u00fc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015f do\u011fru ise o zaman Cen\u00e2b-\u0131 Hak, s\u00fbru \u00fcfleyen mele\u011fi imtihan etmektedir. \u00c7\u00fcnk\u00fc ona ihtiyac\u0131 yoktur. T\u0131pk\u0131 Kir\u00e2men K\u00e2tib\u00een\u2019e ihtiyac\u0131 olmad\u0131\u011f\u0131 halde kullar\u0131n\u0131n amellerini yazd\u0131rmas\u0131, \u00f6l\u00fcm mele\u011fine ihtiyac\u0131 olmad\u0131\u011f\u0131 h\u00e2lde tayin edilen vakitte ruhlar\u0131 al\u0131p almayaca\u011f\u0131 hususunda onu imtihan etmesi gibi\u201d der (VIII, 139-140, 706; X, 406).<\/p>\n
Hasan Basr\u00ee (v. 110), \u201cS\u00fbr boynuzdur\u201d demi\u015ftir. Baz\u0131lar\u0131 onun bu s\u00f6z\u00fcn\u00fc \u015f\u00f6yle tevil etmi\u015flerdir: \u201cRuhlar boynuzun i\u00e7inde toplan\u0131r, sonra ona \u00fcflenince ruhlar cesetlerine gider ve bedenler canlan\u0131r\u201d (Be\u011fav\u00ee, 1417: VI, 181).<\/i><\/p>\n
Kurtub\u00ee \u201cnefh\u201din, mahl\u00fbkat\u0131 m\u00fck\u00e2fat ve ceza meydan\u0131na toplamak i\u00e7in boru sesine benzer bir \u015fey oldu\u011funu Kat\u00e2de\u2019den nakleder (1384: XIII, 240).<\/p>\n
Eb\u00fb Hayy\u00e2n, nefhin hakiki m\u00e2nada oldu\u011funu ve bunun \u00e7o\u011funlu\u011fun g\u00f6r\u00fc\u015f\u00fc oldu\u011funu s\u00f6yler ama meseleye farkl\u0131 bir a\u00e7\u0131l\u0131m getirerek bu hakiki m\u00e2nan\u0131n ya boynuz gibi olan \u00e2lete veya s\u00fbretlere \u00fcflemek \u015feklinde olaca\u011f\u0131n\u0131 ifade eder (1420: VIII, 272).<\/p>\n
4. Eb\u00fb Hayy\u00e2n nefhin mahiyeti konusunda bir g\u00f6r\u00fc\u015fe daha yer verir. Temr\u00eez s\u00eegas\u0131yla zay\u0131f oldu\u011funa i\u015faret etti\u011fi bu g\u00f6r\u00fc\u015fe g\u00f6re \u201cnefh-i s\u00fbr\u201d, k\u0131yametin kopaca\u011f\u0131n\u0131 ve d\u00fcnyan\u0131n sona erece\u011fini ifade etmek i\u00e7in kullan\u0131lan bir tabirdir ve burada istiare yap\u0131lm\u0131\u015ft\u0131r (1420: IV, 557. Kr\u015f. R\u00e2z\u00ee, 1420: XXIII, 294).<\/p>\n
5. Yine Eb\u00fb Hayy\u00e2n, nefhin \u00f6l\u00fcleri \u00e7a\u011f\u0131rmay\u0131 ifade eden bir temsil olabilece\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc de nakleder. Bu durumda \u00f6l\u00fclerin kabirlerinden \u00e7\u0131k\u0131\u015f\u0131, mecazen askerlerin boru sesini i\u015fitince yerlerinden \u00e7\u0131k\u0131\u015f\u0131na benzetilmi\u015ftir. Bu g\u00f6r\u00fc\u015fleri nakleden Eb\u00fb Hayy\u00e2n, Kur\u2019\u00e2n\u2019da ve sahih hadislerde s\u00fbra \u00fcf\u00fcrmenin \u00e7ok ge\u00e7mesi sebebiyle \u00e7o\u011funlu\u011fun kabul etti\u011fi hakiki mamadaki nefhin do\u011fru oldu\u011funu s\u00f6yler (1420: VIII, 272).<\/p>\n
M\u00fcfessirler umumiyetle, s\u00fbr ile al\u00e2kal\u0131 sahih hadislere itimat ederek \u201cnefh\u201din hakiki m\u00e2nas\u0131n\u0131 kabul etmi\u015fler, mele\u011fin boruya benzer bir \u00e2lete \u00fcfleyece\u011fini ve bunun k\u0131yametin kopmas\u0131na bir al\u00e2met (M\u00e2t\u00fcr\u00eed\u00ee, 1426: X, 405; R\u00e2z\u00ee, 1420: XXVI, 326) olaca\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir.<\/p>\n
C. KEM\u0130YET \u0130T\u0130BAR\u0130YLE NEFH-\u0130 S\u00dbR<\/b><\/p>\n
S\u00fbra ka\u00e7 defa \u00fcflenece\u011fi konusunda da \u00e7e\u015fitli g\u00f6r\u00fc\u015fler vard\u0131r:<\/p>\n
1. Sadece M\u00e2t\u00fcr\u00eed\u00ee\u2019nin, sahibini zikretmeden yer verdi\u011fi, Kur\u2019\u00e2n\u2019da bir tek sesten s\u00f6z edilmesine (Y\u00e2-s\u00een 36\/49, 53) dayanan g\u00f6r\u00fc\u015f s\u00fbra yaln\u0131zca bir defa \u00fcflenece\u011fi \u015feklindedir (1426: VIII, 140).<\/i><\/p>\n
2. Dahh\u00e2k (v. 105), Hasan Basr\u00ee, Kat\u00e2de, Taber\u00ee, \u00c2l\u00fbs\u00ee (v. 1270) gibi \u00e2limler s\u00fbra iki defa \u00fcflenece\u011fini s\u00f6ylemi\u015flerdir. Bu, cumhurun g\u00f6r\u00fc\u015f\u00fcd\u00fcr (Taber\u00ee, 1420: XIX, 71; XXIV, 191-192; Zemah\u015fer\u00ee, 1407: IV, 601; Kurtub\u00ee, 1384: XIII, 240; XV, 39; Eb\u00fb Hayy\u00e2n, 1420: IX, 221; \u00c2l\u00fbs\u00ee, 1415: X, 242). \u0130bn\u00fc\u2019l-Cevz\u00ee, \u201cKur\u2019\u00e2n\u2019\u0131n z\u00e2hiri, s\u00fbra iki defa \u00fcflenece\u011fine \u015f\u00e2hitlik eder\u201d der (1422: II, 45). Kurtub\u00ee\u2019ye g\u00f6re sahih olan nefh-i s\u00fbrun iki defa ger\u00e7ekle\u015fece\u011fidir. O, \u00fcflemenin \u00fc\u00e7 defa olmayaca\u011f\u0131n\u0131, \u00fczerine basa basa ve tekrar tekrar ifade eder. Nefhat\u00fc\u2019l-Feza\u2018\u0131n Nefhat\u00fc\u2019s-Sa\u2018k\u2019a r\u00e2c\u00ee oldu\u011funu, \u00e7\u00fcnk\u00fc ikisi i\u00e7in ayr\u0131 ayr\u0131 zaman\u0131n olmad\u0131\u011f\u0131n\u0131, insanlar\u0131n s\u00fbrun \u00fcfleni\u015fiyle \u015fiddetli bir korkuya kap\u0131lacaklar\u0131n\u0131 ve bu sebeple hemen \u00f6leceklerini s\u00f6yler (1384: XIII, 240; XV, 279. Bkz. \u0130bn At\u0131yye, 1422: IV, 272; Eb\u00fb Hayy\u00e2n, 1420: VII, 382; VIII, 271; IX, 221). S\u00fbra iki defa \u00fcflenece\u011fini kabul edenlere g\u00f6re ilk s\u00fbrda canl\u0131lar\u0131n \u00fczerine m\u00fcthi\u015f bir korku at\u0131l\u0131r, buna tabiatlar\u0131 dayanamaz ve korkudan bay\u0131l\u0131r, sonra da \u00f6l\u00fcrler (Be\u011fav\u00ee, 1417: VI, 181; R\u00e2z\u00ee, 1420: XXIV, 574). Bu g\u00f6r\u00fc\u015fte olanlara g\u00f6re, Nefha-i Feza\u2018 ile Nefha-i Sa\u2018k\u2019tan bahseden ayetlerdeki istisnan\u0131n ayn\u0131 olmas\u0131 da bu iki nefhan\u0131n ayn\u0131 oldu\u011funu g\u00f6stermektedir (Neml 27\/87; Z\u00fcmer 39\/68. Kurtub\u00ee, 1425: 491; S\u00fcy\u00fbt\u00ee, 1416: 90; \u00c2l\u00fbs\u00ee, 1415: X, 241). Kurtub\u00ee, Ku\u015feyr\u00ee (v. 465) ve benzerlerinin kabul etti\u011fi gibi Nefhat\u00fc\u2019l-Feza\u2018\u0131n, Nefhat\u00fc\u2019l-Ba\u02bbs\u2019e de r\u00e2c\u00ee olabilece\u011fini ifade eder. Buna g\u00f6re insanlar ikinci s\u00fbr ile b\u00fcy\u00fck bir deh\u015fet ve korku i\u00e7inde dirilirler (1384: XIII, 240). T\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi\u2019nde \u201cK\u0131yamet\u201d maddesini yazan Bekir Topalo\u011flu da s\u00fbra \u00fcfleni\u015fin iki defa olaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc tercih etmi\u015ftir. (XXV, 518-519).<\/p>\n
S\u00fbra iki defa \u00fcflenece\u011fini s\u00f6yleyen \u00e2limlerin \u00e7o\u011funlu\u011fu, Y\u00e2s\u00een S\u00fbresi\u2019nde \u00f6nce k\u0131yametin kopmas\u0131n\u0131 ifade eden korkun\u00e7 bir sesten, ard\u0131ndan yeniden diriltme ve in\u015f\u00e2 i\u00e7in s\u00fbra \u00fcflenmesinden (36\/49, 51), Z\u00fcmer S\u00fbresi\u2019nde s\u00fbra \u00fcflenmesiyle baz\u0131 istisnalar hari\u00e7 b\u00fct\u00fcn canl\u0131lar\u0131n \u00f6lece\u011finden, ard\u0131ndan yeniden dirili\u015fi sa\u011flayacak ikinci bir \u00fcf\u00fcrmeden bahsedilmi\u015f olmas\u0131 (39\/68. Taber\u00ee, 1420: XI, 462) ve N\u00e2zi\u00e2t S\u00fbresi\u2019nde k\u00e2inat\u0131 sarsan bir \u015feyi ikincinin takip edece\u011finden s\u00f6z edilmesiyle (79\/6-7) istidl\u00e2l etmi\u015f, ayr\u0131ca muteber hadis kaynaklar\u0131nda iki \u00fcflemeden bahsedilmi\u015f olmas\u0131n\u0131 da g\u00f6z \u00f6n\u00fcnde bulundurmu\u015ftur (Buh\u00e2r\u00ee, 1992: Tefs\u00eer, 39\/4; 78\/1; M\u00fcslim, 1992: Fiten, 116, 141; Fed\u00e2il, 159).<\/p>\n
3. S\u00fbra \u00fc\u00e7 defa \u00fcflenece\u011fini iddia edenler \u00e7e\u015fitli s\u00fbrelerde yer alan nefh-i s\u00fbr \u00e2yetlerini birle\u015ftirmi\u015fler ve Eb\u00fb H\u00fcreyre\u2019den rivayet edilen uzun bir hadiste \u00fc\u00e7 \u00fcfleyi\u015ften s\u00f6z edilmesine (\u0130bn R\u00e2heveyh, 1412: I, 84; Beyhak\u00ee, 1406: 336) dayanm\u0131\u015flard\u0131r (Taber\u00ee, 1420: XVIII, 122, 558; \u0130bn At\u0131yye, 1422: III, 544; Kurtub\u00ee, 1384: XIII, 240; \u0130bn Kes\u00eer, 1420: III, 282; V, 389). <\/i>Ancak Ukayl\u00ee, \u00e7ok uzun olan bu hadisin \u201cm\u00fcrsel\u201d oldu\u011funu, sahih olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir (1404: IV, 146-147). Eb\u00fb Bekir b. Arab\u00ee, Kurtub\u00ee ve Mo\u011foltay bu hadisin sahih oldu\u011funu s\u00f6ylerken Beyhak\u00ee ve Abd\u00fclhak (v. 582) zay\u0131f oldu\u011funu s\u00f6ylemi\u015f, \u0130bn Hacer (v. 852) de bu ikisini do\u011frulam\u0131\u015ft\u0131r (S\u00fcy\u00fbt\u00ee, 1416: 71-72). Bu g\u00f6r\u00fc\u015f\u00fc benimseyenlere g\u00f6re birincisi kullar\u0131 korkutan Nefhat\u00fc\u2019l-Feza\u2018, ikincisi b\u00fct\u00fcn canl\u0131lar\u0131n \u00f6ld\u00fc\u011f\u00fc Nefhat\u00fc\u2019s-Sa\u2018k, \u00fc\u00e7\u00fcnc\u00fcs\u00fc de \u00f6l\u00fclerin yeniden dirildi\u011fi Nefhat\u00fc\u2019l-K\u0131y\u00e2m li-Rabbi\u2019l-\u00c2lem\u00een veya Nefhat\u00fc\u2019l-Ba\u02bbs\u2019tir. Di\u011fer bir anlay\u0131\u015fa g\u00f6re bunlar\u0131n \u00fc\u00e7\u00fc de \u00f6l\u00fcmden sonra olacakt\u0131r. Birincisi kabirde olacak, ikinci s\u00fbr ile kabirdekiler dirilecek, \u00fc\u00e7\u00fcnc\u00fcs\u00fcyle \u00f6l\u00fcler kabirlerinden \u00e7\u0131k\u0131p mah\u015fere toplanacaklard\u0131r. Bu durumda kabir azab\u0131 ikinci ile \u00fc\u00e7\u00fcnc\u00fc s\u00fbr aras\u0131nda olacakt\u0131r. Bu konuda rivayetlerin nakledildi\u011fini s\u00f6yleyen M\u00e2t\u00fcr\u00eed\u00ee, \u201cE\u011fer rivayetler sabitse b\u00f6yle olacakt\u0131r, de\u011filse tevakkuf ederiz\u201d der (1426: VIII, 140, 706; X, 406. Bkz. \u0130bn\u00fc\u2019l-Cevz\u00ee, 1422: II, 45-46).<\/p>\n
Taber\u00ee ve \u0130bn Kes\u00eer (v. 774), Y\u00e2-s\u00een 36\/51 \u00e2yetinin \u00fc\u00e7\u00fcnc\u00fc s\u00fbrdan bahsediyor olabilece\u011fine i\u015faret ederler (1420: XX, 533; 1420: VI, 581). \u0130bn At\u0131yye, Neml 27\/87 \u00e2yetinin tefsirinde s\u00fbra \u00fc\u00e7 defa \u00fcflenece\u011fini s\u00f6yleyenlerin g\u00f6r\u00fc\u015f\u00fcn\u00fcn daha sahih oldu\u011funu ifade eder (1422: IV, 272). Gaznev\u00ee (v. 593) iki ile \u00fc\u00e7\u00fc zikreder, sonra \u00fc\u00e7 defa oldu\u011funu s\u00f6yleyenlerin g\u00f6r\u00fc\u015f\u00fcn\u00fcn daha sahih oldu\u011funu s\u00f6yler (1419: 220-221). R\u00e2z\u00ee ise, Z\u00fcmer 39\/68\u2019deki \u201c\u0635\u0639\u0642\u201d kelimesinin \u201cbay\u0131lma\u201d m\u00e2nas\u0131na geldi\u011fini kabul edenlere g\u00f6re nefh-i s\u00fbrun ancak iki defa olabilece\u011fini, \u201c\u00f6l\u00fcm\u201d m\u00e2nas\u0131n\u0131 verenlere g\u00f6re de \u00fc\u00e7 defa olaca\u011f\u0131n\u0131 s\u00f6yler. Bunlara g\u00f6re canl\u0131lar Nefha-i Feza\u2018da sesin \u015fiddetinden \u00f6l\u00fcrler. Kabirlerinde tekrar dirilip Berzah hayat\u0131n\u0131 ya\u015fad\u0131ktan sonra Nefha-i Sa\u2018ka ile tekrar \u00f6l\u00fcrler. Sonunda Nefha-i K\u0131y\u00e2m ile ba\u02bbsolunurlar. Nefha-i Feza\u2018 Neml 27\/87\u2019de, di\u011fer ikisi de Z\u00fcmer 39\/68\u2019de zikredilmektedir (1420: XXVII, 476).<\/p>\n
Sef\u00e2r\u00een\u00ee (v. 1188) de s\u00fbra \u00fc\u00e7 defa \u00fcflenece\u011fini s\u00f6yleyenler aras\u0131ndad\u0131r. O Nefha-i Feza\u02bb\u0131, \u00e2lemin nizam\u0131n\u0131n bozulmas\u0131 ve canl\u0131lar\u0131n deh\u015fetli bir korkuya kap\u0131lmas\u0131 olarak anlar. Nefha-i Sa\u02bbk ise her \u015feyin hel\u00e2k olmas\u0131d\u0131r (1402: II, 161-166).<\/p>\n
Bu g\u00f6r\u00fc\u015fte olanlar Hac S\u00fbresi\u2019nin ba\u015f\u0131nda haber verilen \u201cK\u0131y\u00e2met Zelzelesi\u201dnin k\u0131yametten \u00f6nce olaca\u011f\u0131n\u0131, k\u0131yamete \u00e7ok yak\u0131n oldu\u011fu i\u00e7in \u201cK\u0131y\u00e2met Zelzelesi\u201d diye isimlendirildi\u011fini, bunun k\u0131yamet al\u00e2metlerinden biri olaca\u011f\u0131n\u0131 ve birinci s\u00fbrun akabinde meydana gelece\u011fini s\u00f6ylerler. S\u00fbra iki defa \u00fcflenece\u011fini kabul edenler ise bu zelzelenin k\u0131yamet g\u00fcn\u00fc \u00f6l\u00fcler kabirlerinden kalkt\u0131ktan sonra Aras\u00e2t\u2019ta olaca\u011f\u0131n\u0131 ifade ederler. Taber\u00ee de bunu tercih etmi\u015f, \u00f6nceki g\u00f6r\u00fc\u015fe mesnet te\u015fkil eden hadisin zay\u0131f oldu\u011funu s\u00f6yleyerek ikinci g\u00f6r\u00fc\u015f\u00fc destekleyen pek \u00e7ok sahih hadis zikretmi\u015ftir (1420: XVIII, 557-562. Kr\u015f. \u0130bn Kes\u00eer, 1420: V, 389-390).<\/p>\n
4. \u0130bn Hazm (v. 456) ile Kad\u0131 \u0130y\u00e2z\u2019a (v. 544) nisbet edilen ve s\u00fbra d\u00f6rt defa \u00fcf\u00fcr\u00fclece\u011fini ileri s\u00fcren g\u00f6r\u00fc\u015f\u00fcn, Kur\u2019\u00e2n ve S\u00fcnnet\u2019te b\u00f6yle bir beyan bulunmamakla birlikte aksine de i\u015faret edilmedi\u011fi, k\u0131yametin kopmas\u0131ndan itibaren huzur-\u0131 il\u00e2h\u00eeye varacak zamana kadar bir\u00e7ok kozmik olay\u0131n vuku bulabilece\u011fi \u015feklinde bir ak\u0131l y\u00fcr\u00fctmeye dayand\u0131\u011f\u0131 s\u00f6ylenebilir (S\u00fcy\u00fbt\u00ee, 1416: 90; \u00c2l\u00fbs\u00ee, 1415: X, 241; Bebek, 2009:\u00a0XXXVII, 534). Onlara g\u00f6re birinci nefhada b\u00fct\u00fcn canl\u0131lar \u00f6l\u00fcr, Cen\u00e2b-\u0131 Hak, \u201cBug\u00fcn m\u00fclk kimindir?\u201d<\/b> (M\u00fc\u2019min 40\/16) buyurur ama kimse cevap vermez. Yine \u201cO\u2019nun z\u00e2t\u0131ndan ba\u015fka her \u015fey yok olacakt\u0131r\u201d<\/b> (Kasas 28\/88) diye nid\u00e2 eder. \u0130kincisi Nefha-i Ba\u02bbs\u2019tir ki \u201cNihayet S\u00fbr\u2019a \u00fcflenecek. Bir de bakars\u0131n ki onlar kabirlerinden kalk\u0131p ko\u015farak Rablerine giderler!\u201d<\/b> (Y\u00e2s\u00een 36\/51) \u00e2yetinde buna i\u015faret edilir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc Nefha-i Sa\u2018k\u2019t\u0131r ki bu Nefha-i Feza\u2018 ile ayn\u0131d\u0131r. Bunda b\u00fct\u00fcn canl\u0131lar bay\u0131l\u0131r. \u015eu \u00e2yetlerde buna i\u015faret edilir; \u201cS\u00fbra \u00fcflenince, Allah\u2019\u0131n diledikleri m\u00fcstesna olmak \u00fczere g\u00f6klerde ve yerde ne varsa hepsi \u00e7arp\u0131l\u0131p y\u0131k\u0131lm\u0131\u015ft\u0131r.\u201d<\/b> (Z\u00fcmer 39\/68), \u201cS\u00fbra \u00fcf\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00fcn -Allah\u2019\u0131n diledikleri m\u00fcstesna- g\u00f6klerde ve yerde bulunanlar hep deh\u015fete kap\u0131l\u0131r. Hepsi boyunlar\u0131 b\u00fck\u00fck olarak O\u2019na gelirler\u201d<\/b> (Neml 27\/87, 89. Kr\u015f. Enbiy\u00e2 21\/103; Sebe\u2019 34\/51). D\u00f6rd\u00fcnc\u00fc nefha, if\u00e2ka yani bayg\u0131nl\u0131ktan ay\u0131lmak i\u00e7indir. Buna da Cen\u00e2b-\u0131 Hak Nefha-i Sa\u2018k\u2019\u0131 zikrettikten sonra \u015f\u00f6yle temas eder; \u201cSonra ona bir daha \u00fcflenince, bir de ne g\u00f6resin, onlar aya\u011fa kalkm\u0131\u015f bak\u0131yorlar!\u201d<\/b> (Z\u00fcmer 39\/68) Bu g\u00f6r\u00fc\u015f, Nefha-i Sa\u2018k\u2019\u0131, Nefha-i Ba\u02bbs\u2019tan sonra g\u00f6stermesi sebebiyle tenkit edilmi\u015f, bunun naslara uymad\u0131\u011f\u0131 s\u00f6ylenmi\u015ftir (\u00c2l\u00fbs\u00ee, 1415: X, 241-242).<\/p>\n
Bu ihtilaflar\u0131 zikreden M\u00e2t\u00fcr\u00eed\u00ee, \u201cNefh ve s\u00fbrun \u015f\u00f6yle veya b\u00f6yle oldu\u011funa d\u00e2ir herhangi bir tefsir yapmay\u0131z, herhangi bir i\u015farette bulunmay\u0131z. Ancak Ras\u00fblullah (s.a.v)\u2019den bu hususta bir a\u00e7\u0131klama s\u00e2bit olursa o kabul edilir. Bu konu ameli gerektiren bir \u015fey de\u011fildir ki yap\u0131lan tefsirlerin do\u011fru veya yanl\u0131\u015f oldu\u011funu ortaya koymak i\u00e7in tekell\u00fcfe girilsin! Bunlar\u0131 sadece tasdik etmek gerekir. Biz de nefh ve s\u00fbr\u2019u bize geldi\u011fi \u015fekilde tasdik ederiz, tefsirine girmeyiz\u201d der (1426: VIII, 140-141). M\u00e2t\u00fcr\u00eed\u00ee tevakkuf etmi\u015f ancak \u00e2limlerin \u00e7o\u011funlu\u011fu s\u00fbra iki defa \u00fcflenece\u011fini kabul etmi\u015ftir.<\/p>\n
\u00a0<\/i><\/p>\n
1. \u0130ki \u00dcfleyi\u015f Aras\u0131nda Ne Kadar Zaman Vard\u0131r?<\/b><\/p>\n
Eb\u00fb H\u00fcreyre (r.a) Allah Ras\u00fbl\u00fc\u2019ne (s.a.v) s\u00fbra iki \u00fcfleni\u015f aras\u0131nda ne kadar zaman ge\u00e7ece\u011fini sormu\u015f, o da \u201ck\u0131rk\u201d <\/i>diye cevap vermi\u015ftir. R\u00e2vi Eb\u00fb H\u00fcreyre\u2019ye bu rakamla y\u0131l m\u0131, ay m\u0131 yoksa g\u00fcn m\u00fc kastedildi\u011fi tek tek soruldu\u011funda her birine \u0131srarla \u201cBir \u015fey diyemem\u201d diye cevap vermi\u015ftir (Buh\u00e2r\u00ee, 1992: Tefs\u00eer, 39\/3, 78\/1; M\u00fcslim, 1992: Fiten, 28; Beyhak\u00ee, 1423: I, 539\/348). Onun bu s\u00f6z\u00fc iki \u015fekilde yorumlanm\u0131\u015ft\u0131r:<\/p>\n
– Ras\u00fblullah (s.a.v)\u2019den bir bilgi ald\u0131\u011f\u0131 halde soranlara a\u00e7\u0131klama yapmam\u0131\u015ft\u0131r.<\/p>\n
– Ras\u00fblullah (s.a.v)\u2019e neyi kastetti\u011fini sormam\u0131\u015f, bu sebeple kendisi de bilmemektedir (S\u00fcy\u00fbt\u00ee, 1416: 87-88). \u0130lme \u00e7ok merakl\u0131 olan Eb\u00fb H\u00fcreyre\u2019nin b\u00f6yle bir meseleyi Allah Ras\u00fbl\u00fc\u2019ne sormam\u0131\u015f olmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez. \u0130lk zamanlar bunu rivayet ederken daha sonra ya\u015fl\u0131l\u0131k sebebiyle bu kelimede teredd\u00fct etmi\u015f ve hadis naklindeki titizli\u011fi sebebiyle s\u00fck\u00fbt ederek \u0131srarla cevap vermemi\u015f olmas\u0131 muhtemeldir. Zira yine ondan ve \u0130bn Abb\u00e2s\u2019tan (v. 68) gelen di\u011fer rivayetlerde bu s\u00fcrenin k\u0131rk sene oldu\u011fu a\u00e7\u0131k\u00e7a ifade edilmi\u015f (\u0130bn Mende, 1406: II, 794; Beyhak\u00ee, 1423: I, 541) ve bu genel kabul g\u00f6rm\u00fc\u015ft\u00fcr (Gaz\u00e2l\u00ee, 1409: 118; Be\u011fav\u00ee, 1417: VII, 132; Kurtub\u00ee, 1425: 287; S\u00fcy\u00fbt\u00ee, 1416: 86-88; Bebek, 2009: XXXVII, 534).<\/p>\n
Ferr\u00e2, \u201cdenilir ki\u201d diye zay\u0131f oldu\u011funa i\u015faret ederek bir g\u00f6r\u00fc\u015fe yer verir. Buna g\u00f6re; insanlar ve b\u00fct\u00fcn mahl\u00fbkat ilk s\u00fbr ile \u00f6l\u00fcrler. Bununla di\u011fer s\u00fbr aras\u0131nda k\u0131rk sene vard\u0131r. Bu esn\u00e2da Allah (c.c) bir ya\u011fmur g\u00f6nderir. K\u0131rk g\u00fcn erkeklerin menileri k\u0131vam\u0131nda ya\u011far. Annelerinin karn\u0131nda yeti\u015ftikleri gibi kabirlerinde inb\u00e2t ederler. \u015eu \u00e2yet-i kerime bu yeti\u015fmeden bahsetmektedir: \u201c\u0130\u015fte \u00f6l\u00fcleri de b\u00f6yle \u00e7\u0131karaca\u011f\u0131z\u201d<\/b> (A\u02bbr\u00e2f 7\/57). Yani \u00f6l\u00fc yerden ya\u011fmurla meyveleri \u00e7\u0131kard\u0131\u011f\u0131m\u0131z gibi \u00f6l\u00fcleri de kabirlerinden \u00e7\u0131kar\u0131r\u0131z (t.y.: I, 382). Taber\u00ee de ayn\u0131 rivayeti senetsiz olarak zikreder. Onun rivayetinde bu ya\u011fmura \u201cM\u00e2u Hayev\u00e2n\u201d<\/b> denildi\u011fi zikredilir (1420: XII, 493-494). Taber\u00ee ba\u015fka bir yerde bu sudan \u201cMataru\u2019l-hay\u00e2t\u201d<\/b> diye bahseder (1420: XXI, 334. Kr\u015f. \u0130bn Eb\u00ee H\u00e2tim, 1419: VIII, 2784; Beyhak\u00ee, 1423: I, 541; Eb\u00fb Hayy\u00e2n, 1420: V, 79). Allah Te\u00e2l\u00e2\u2019n\u0131n semadan su indirece\u011fi ve \u00f6l\u00fclerin bununla ye\u015filliklerin b\u00fcy\u00fcd\u00fc\u011f\u00fc gibi yeniden yarat\u0131laca\u011f\u0131 sahih rivayetle haber verilmi\u015ftir (Buh\u00e2r\u00ee, 1992: Tefs\u00eer, 78\/1). Bu suyun kemiyet ve keyfiyetine dair rivayetler ise zay\u0131ft\u0131r. Sahih rivayetlere g\u00f6re toprak, insan\u0131n b\u00fct\u00fcn cesedini yiyip t\u00fcketecek, ama Allah Ras\u00fbl\u00fc (s.a.v)\u2019in te\u015fbihiyle bir hardal tanesi gibi olan (Ahmed, t.y.: III, 28) ve insan bedeninin \u00e7ekirde\u011fi say\u0131lan \u201cAcb\u00fc\u2019z-zeneb: <\/b>Kuyruk sokumu kemi\u011fi\u201d \u00e7\u00fcr\u00fcmeyecektir. \u0130nsan Acb\u00fc\u2019z-Zeneb\u2019den yarat\u0131lm\u0131\u015ft\u0131r, tekrar ondan diriltilip hayat bulacakt\u0131r (M\u00fcslim, 1992: Fiten 142-143). Ferr\u00e2 iki \u00fcfleme aras\u0131nda k\u0131rk sene ge\u00e7ece\u011fini ba\u015fka bir yerde de tekrarlar (t.y.: II, 170). Di\u011fer m\u00fcfessirler de genellikle bu rivayetleri nakletmi\u015flerdir.<\/i><\/p>\n
2. S\u00fbra \u00dcflendi\u011finde \u00d6l\u00fcmden \u0130stisna Edilenler Kimlerdir?<\/b><\/p>\n
K\u0131yametin kopu\u015fu esnas\u0131nda \u00f6lmeyece\u011fi bildirilenlerin (Neml 27\/87; Z\u00fcmer 39\/68) kimler oldu\u011fu hususunda farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Ma\u2019mer b. M\u00fcsenn\u00e2 \u201cO\u2019nun z\u00e2t\u0131ndan ba\u015fka her \u015fey yok olacakt\u0131r\u201d<\/b> (Kasas 28\/88) \u00e2yetini tefsir ederken, sadece O\u2019nun ve genelden istisna edilen varl\u0131klar\u0131n kalaca\u011f\u0131n\u0131 s\u00f6yler ama bir tayinde bulunmaz. Bunun da iki nefha aras\u0131nda olaca\u011f\u0131n\u0131 bildirir. Ona g\u00f6re Cennet, Cehennem, melek, sem\u00e2, arz, \u00f6l\u00fcm mele\u011fi gibi b\u00fct\u00fcn her \u015fey yok oldu\u011funda ve tek ba\u015f\u0131na Allah kald\u0131\u011f\u0131nda s\u00fbra son \u00fcfleyi\u015f \u00fcflenir Cennet, Cehennem, melek ve Allah\u2019\u0131n diledi\u011fi her \u015fey tekrar yarat\u0131l\u0131r. Bundan sonra Cennet ehli Cennet\u2019te, Cehennem ehli Cehennem\u2019de ebed\u00ee kal\u0131rlar (1381: II, 112).<\/p>\n
M\u00e2t\u00fcr\u00eed\u00ee, bunlar\u0131n Allah\u2019\u0131n ar\u015f\u0131n\u0131 ta\u015f\u0131yan sekiz melekle Cebr\u00e2il, M\u00eek\u00e2il, \u0130sr\u00e2fil, Azr\u00e2il, \u015fehitler ve peygamberler olabilece\u011fini, ancak Ras\u00fbl-i Ekrem\u2019den bu hususta bir beyan gelmedik\u00e7e kesin bir h\u00fck\u00fcm verilemeyece\u011fini s\u00f6yledikten sonra s\u00fbrenin son \u00e2yetinde: \u201cKim iyilikle (il\u00e2h\u00ee huzura) gelirse, ona daha iyisi verilir. Ve onlar o g\u00fcn korkudan emin kal\u0131rlar\u201d<\/b> (Neml 27\/89) \u015feklinde bahsedilenlerin olabilece\u011fini ifade etmi\u015ftir (1426: VIII, 141, 707; X, 177. <\/i>Kr\u015f. Taber\u00ee, 1420: XXI, 330-332; Zemah\u015fer\u00ee, 1407: III, 386). C\u00e2bir b. Abdullah (v. 78), Hz. Musa\u2019n\u0131n Allah\u2019\u0131n istisna etti\u011fi ki\u015filerden oldu\u011funu nakletmi\u015ftir (Beyhak\u00ee, 1423: I, 532-533\/346). Lek\u00e2n\u00ee (v. 1078) ise bunlar\u0131n d\u00f6rt b\u00fcy\u00fck melek, h\u00fbriler ve Musa (a.s) oldu\u011funu s\u00f6ylemi\u015ftir (1955: 214-215; Bebek, 2009:\u00a0XXXVII, 534. Kr\u015f. \u0130bn Kayy\u0131m, t.y.: 35). Baz\u0131lar\u0131 da Cehennem\u2019in vazifelileri olan M\u00e2lik ve zeb\u00e2niler ile Cehennem\u2019in akrep ve y\u0131lanlar\u0131n\u0131 bunlara ilave etmi\u015ftir (Be\u011fav\u00ee, 1417: VI, 181-183; \u00c2l\u00fbs\u00ee, 1415: X, 243; S\u00fcy\u00fbt\u00ee, 1416: 81).<\/p>\n
Eb\u00fb H\u00fcreyre ve Sa\u00eed b. C\u00fcbeyr\u2019den (v. 94 [?]) bunlar\u0131n \u201c\u015fehitler\u201d oldu\u011fu rivayet edilmi\u015ftir. M\u00fctekaddim\u00een devri E\u015f\u2018ariyye kel\u00e2mc\u0131s\u0131 ve \u015e\u00e2fi\u00ee fakihi Hal\u00eem\u00ee (v. 403) de bunu tercih etmi\u015ftir. Gerek\u00e7e olarak da meleklerin yery\u00fcz\u00fc s\u00e2kini olmad\u0131klar\u0131n\u0131, Ar\u015f\u2019\u0131n ve Cennet\u2019in sem\u00e2lar\u0131n \u00fczerinde oldu\u011funu, Cennet ve i\u00e7indekilerin bek\u00e2 i\u00e7in yarat\u0131ld\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla meleklerin, vild\u00e2n ve hurilerin bu \u00e2yetin h\u00fckm\u00fcne d\u00e2hil olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir (Beyhak\u00ee, 1423: I, 533-536\/346. Bkz. Taber\u00ee, 1420: XIX, 504; \u0130bn Eb\u00ee H\u00e2tim, 1419: IX, 2930; X, 3257; Be\u011fav\u00ee, 1417: VI, 181-183; Eb\u00fb Hayy\u00e2n, 1420: VIII, 272; \u0130bn Kes\u00eer, 1420: V, 390; S\u00fcy\u00fbt\u00ee, 1416: 79-81).<\/p>\n
Baz\u0131 \u00e2limler \u00e2yetlerde istisn\u00e2 edilen ki\u015filerin kimler oldu\u011funu tayin eden sahih bir haber gelmedi\u011fi i\u00e7in bu s\u00f6ylenenlerin hepsinin muhtemel oldu\u011funu s\u00f6ylerken Kurtub\u00ee, bunlar\u0131n \u015fehitler oldu\u011funu ifade eden Eb\u00fb H\u00fcreyre hadisinin onlara gizli kald\u0131\u011f\u0131n\u0131, h\u00e2lbuki Kad\u0131 Eb\u00fb Bekir b. Arab\u00ee\u2019nin bu hadisin sahih oldu\u011funu s\u00f6yledi\u011fini, tayin hususunda bu rivayete itimat edilmesi gerekti\u011fini, \u00e7\u00fcnk\u00fc tayin konusunda nas oldu\u011funu, di\u011fer g\u00f6r\u00fc\u015flerin ise i\u00e7tihat oldu\u011funu s\u00f6yler (1384: XIII, 241, XV, 279-281. Kr\u015f. Eb\u00fb Hayy\u00e2n, 1420: VIII, 272).<\/i><\/p>\n
Taber\u00ee ve Kurtub\u00ee\u2019nin nakline g\u00f6re Hasan Basr\u00ee, \u201c\u0130stisn\u00e2 edilen, V\u00e2hid ve Kahh\u00e2r olan Allah Te\u00e2l\u00e2\u2019n\u0131n kendisidir, sem\u00e2 ve arz ehlinden hi\u00e7 kimseyi b\u0131rakmadan herkese \u00f6l\u00fcm\u00fc tatt\u0131racakt\u0131r\u201d demi\u015ftir. Baz\u0131lar\u0131 da nefha-i \u00fbl\u00e2\u2019dan \u00f6nce \u00f6lenlerin istisn\u00e2 edildi\u011fini s\u00f6ylemi\u015ftir (1420: XXI, 332; 1384: XV, 280. Kr\u015f. Be\u011fav\u00ee, 1417: VII, 131).<\/p>\n
Ku\u015feyr\u00ee\u2019ye (v. 465) g\u00f6re Musa (a.s)\u2019\u0131n ve \u015fehitlerin istisna edildi\u011fi s\u00f6ylendi\u011finde Z\u00fcmer 39\/68\u2019de bahsedilen \u201csa\u2018ka\u201dy\u0131 hayat\u0131n de\u011fil de akl\u0131n gitmesi olarak anlamak gerekir. \u00c7\u00fcnk\u00fc onlar \u00f6lm\u00fc\u015flerdir ancak Allah kat\u0131nda hayattad\u0131rlar. Bununla birlikte \u201csa\u2018ka\u201dn\u0131n \u00f6l\u00fcm\u00fc ifade etmesi de m\u00fcmk\u00fcnd\u00fcr. Bu meseleyi \u00e7\u00f6zmek i\u00e7in sahih bir habere ihtiya\u00e7 vard\u0131r. Ku\u015feyr\u00ee\u2019nin bu d\u00fc\u015f\u00fcncelerini nakleden Kurtub\u00ee, Hz. Musa ile ilgili sahih bir hadis nakleder (Buh\u00e2r\u00ee, 1992: Hus\u00fbm\u00e2t, 1; M\u00fcslim, 1992: Fed\u00e2il, 160). Hadiste ge\u00e7en \u201cif\u00e2kat\u201d\u0131n bayg\u0131nl\u0131ktan ve akl\u0131n gitmesinden sonra olaca\u011f\u0131n\u0131, \u00f6l\u00fcmden sonra hayat\u0131n geri verilmesi \u015feklinde olmad\u0131\u011f\u0131n\u0131 ifade eder (1384: XV, 281).<\/p>\n
Bu zikredilenler i\u00e7inde en kuvvetli g\u00f6r\u00fcnen \u015fehitler ile Hz. Musa\u2019n\u0131n istisna edilecek olmas\u0131d\u0131r. Hz. Musa ile ilgili hadislerde ihtimalli bir ifade kullan\u0131ld\u0131\u011f\u0131, kesin bir bilgi verilmedi\u011fi i\u00e7in ilk s\u00fbr ile \u00f6lmekten istisna edilenlerin \u015fehitler olmas\u0131 kuvvet kazanmaktad\u0131r. M\u00fcfessirlerin \u00e7o\u011fu da bu g\u00f6r\u00fc\u015fe meyillidir.<\/i><\/p>\n
\u00a0<\/i><\/p>\n
D. S\u00dbR\u2019A K\u0130M \u00dcFLEYECEK?<\/b><\/p>\n
Kur\u2019\u00e2n-\u0131 Kerim\u2019de s\u00fbra \u00fcflenece\u011fi hep me\u00e7hul s\u0131\u011fa ile haber verilmi\u015f, kimin \u00fcfleyece\u011fi tasrih edilmemi\u015ftir. Taber\u00ee, En\u2019\u00e2m S\u00fbresi\u2019nin 73. \u00e2yetinde \u0130bn Abb\u00e2s\u2019tan \u201cS\u00fbra, gayb ve \u015fehadet \u00e2lemlerini bilen yani Allah Te\u00e2l\u00e2 \u00fcfleyecektir\u201d \u015feklinde bir g\u00f6r\u00fc\u015f nakleder, ancak onu tercih etmez (1420: XI, 464).<\/p>\n
\u0130sl\u00e2m \u00e2limleri, s\u00fbra \u00fcfleyecek ve insanlar\u0131 hesap meydan\u0131na \u00e7a\u011f\u0131racak olan davet\u00e7inin (T\u00e2-h\u00e2 20\/108; R\u00fbm 30\/25; K\u0101f 50\/41; Kamer 54\/6-8) bir melek oldu\u011fu ve kendisine \u201c\u0130sr\u00e2fil\u201d (Cebeci, 2001:\u00a0XXIII, 180) ismi verildi\u011fi hususunda ittifak etmi\u015flerdir (Taber\u00ee, 1420: XI, 463; XVIII, 369; \u0130bn Eb\u00ee H\u00e2tim, 1419: IX, 2928; Be\u011fav\u00ee, 1417: V, 295; <\/i>VI, 181; Zemah\u015fer\u00ee, 1407: III, 87, 88; IV, 393; \u0130bn At\u0131yye, 1422: IV, 63; R\u00e2z\u00ee, 1420: XXII, 98; Kurtub\u00ee, 1384: XV, 279; 1425: <\/i>488; \u0130bn Kes\u00eer, 1420: I, 342; III, 281; V, 200, 315; VI, 216; VIII, 314; S\u00fcy\u00fbt\u00ee, 1416: 84).<\/p>\n
Baz\u0131 rivayetlerde bu i\u015f i\u00e7in iki mele\u011fin haz\u0131r bekledi\u011finden bahsedilir (\u0130bn M\u00e2ce, 1992: Z\u00fchd, 33; S\u00fcy\u00fbt\u00ee, 1416: 84). Bunlardan birinin \u0130sr\u00e2fil (a.s), yan\u0131ndakinin de Cebr\u00e2il (a.s) oldu\u011fu s\u00f6ylenmi\u015ftir (Kurtub\u00ee, 1384: XV, 279). Ancak Muhammed Fuad Abd\u00fclb\u00e2ki bu rivayetin \u201czay\u0131f\u201d, Elb\u00e2n\u00ee ise \u201cm\u00fcnker\u201d oldu\u011funu s\u00f6ylemi\u015ftir. Muhaddisler, do\u011frusunun \u201cs\u00e2hibu\u2019s-s\u00fbr\u201d \u015feklinde tek melekten bahseden Tirmiz\u00ee rivayeti oldu\u011funu s\u00f6ylemi\u015flerdir.<\/p>\n
Baz\u0131 rivayetlerde ise \u0130sr\u00e2fil\u2019in sa\u011f\u0131nda Cebr\u00e2il\u2019in, solunda M\u00eek\u00e2il\u2019in bulundu\u011fundan s\u00f6z edilmektedir (Ahmed, t.y.: III, 9; Eb\u00fb D\u00e2v\u00fbd, 1992: Hur\u00fbf, 1\/3999; H\u00e2kim, 1411: II, 291\/3048; Bebek, 2009: <\/i>XXXVII, 534). \u015euayb Arna\u00fbt ve Elb\u00e2n\u00ee bu rivayetin \u201czay\u0131f\u201d oldu\u011funu s\u00f6ylemi\u015fler, Zeheb\u00ee ise s\u00fck\u00fbt etmi\u015ftir. Dolay\u0131s\u0131yla son iki g\u00f6r\u00fc\u015f zay\u0131f g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/i><\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u0130sr\u00e2fil ismi ge\u00e7mez, ancak \u201cs\u00fbr\u201d ve \u201cn\u00e2k\u00fbr\u201ddan bahsedilen her \u00e2yette z\u0131mnen bunlar\u0131 \u00fcflemekle vazifeli olan \u0130sr\u00e2fil\u2019den de s\u00f6z edildi\u011fi s\u00f6ylenebilir (Cebeci, 2001:\u00a0XXIII, 181). Hadislerde ise \u0130sr\u00e2fil ismi a\u00e7\u0131k\u00e7a zikredilmektedir (M\u00fcslim, 1992: M\u00fcs\u00e2fir\u00een, 200; \u0130bn M\u00e2ce, 1992: \u0130\u0137\u00e2me, 180; Tirmiz\u00ee, 1395: Deav\u00e2t, 31; Nes\u00e2\u00ee, 1992: Sehiv, 88, \u0136\u0131y\u00e2m\u00fc\u2019l-Leyl, 12, \u0130sti\u00e2ze, 56). Bu rivayetlerde k\u0131yamet g\u00fcn\u00fcnde yapaca\u011f\u0131 vazife a\u00e7\u0131s\u0131ndan tan\u0131mlanarak \u201cmelek\u00fc\u2019s-s\u00fbr\u201d (S\u00fcy\u00fbt\u00ee, 1405: 33-35), \u201cs\u00e2hib\u00fc\u2019s-s\u00fbr\u201d (Ahmed, t.y.: III, 9; \u0130bn M\u00e2ce, 1992: Z\u00fchd, 33; Eb\u00fb D\u00e2v\u00fbd, 1992: Hur\u00fbf, 1\/3999; H\u00e2kim, 1411: II, 291\/3048) ve \u201cs\u00e2hib\u00fc\u2019l-karn\u201d diye tavsif edilmi\u015ftir (\u0130bn Eb\u00ee \u015eeybe, 1409: VI, 76\/29587; Ahmed, t.y.: I, 326; III, 7; IV, 374; Tirmiz\u00ee, 1395: K\u0131y\u00e2met, 8\/2431; H\u00e2kim, 1411: IV, 603\/8678; Eb\u00fb Nuaym, 1394: III, 189; Beyhak\u00ee, 1423: I, 532\/346). Bu rivayetlere g\u00f6re \u0130sr\u00e2fil (a.s), Allah\u2019\u0131n \u201c\u00fcfle!\u201d emrini beklemektedir (Ahmed, t.y.: III, 73; H\u00e2kim, 1411: IV, 603\/8677; Eb\u00fb Nuaym, 1394: III, 189; Beyhak\u00ee, 1423: I, 532\/346). \u0130sr\u00e2fil\u2019in levh-i mahf\u00fbzla ilgili vazifeleri bulundu\u011funu s\u00f6yleyenler de olmu\u015ftur (Beyhak\u00ee, 1423: I, 529; \u0130bn Kes\u00eer, 1420: VIII, 373; S\u00fcy\u00fbt\u00ee, 1405: 34). Hz. \u0130br\u00e2him\u2019i ziyaret edip bir \u00e7ocu\u011funun olaca\u011f\u0131n\u0131 m\u00fcjdeleyen (Z\u00e2riy\u00e2t 51\/24-30), L\u00fbt peygambere insan s\u00fbretinde g\u00f6r\u00fcn\u00fcp kavminin cezaland\u0131r\u0131laca\u011f\u0131n\u0131 bildiren (H\u00fbd 11\/69-82) melek grubu i\u00e7inde \u0130sr\u00e2fil\u2019in de yer ald\u0131\u011f\u0131 (Taber\u00ee, 1420: XV, 381; Be\u011fav\u00ee, 1417: IV, 187, 190; Yaz\u0131r, t.y.: IV, 2800; VI, 4536; VIII, 5326), ayr\u0131ca onun Ar\u015f\u2019\u0131 ta\u015f\u0131yan meleklerden biri oldu\u011fu da kaydedilmektedir (Beyhak\u00ee, 1423: I, 529; Zemah\u015fer\u00ee, 1407: IV, 151; S\u00fcy\u00fbt\u00ee, 1405: 34; Cebeci, 2001:\u00a0XXIII, 181).<\/p>\n
Kaynaklarda \u201c\u0130sr\u00e2fil\u201d kelimesinin men\u015feine dair kesin bilgi bulunmamakla birlikte \u0130br\u00e2n\u00eece\u2019den Arap\u00e7a\u2019ya girdi\u011fi kabul edilir. \u0130sr\u00e2f\u00eel\u2019in \u201cAllah\u2019\u0131n kulu\u201d (abdullah) veya \u201cRahm\u00e2n\u2019\u0131n kulu\u201d (abdurrahman) m\u00e2nalar\u0131na geldi\u011fini bildiren baz\u0131 rivayetler bulunmaktad\u0131r (Buh\u00e2r\u00ee, 1992: Tefs\u00eer, 2\/6. Kr\u015f. S\u00fcy\u00fbt\u00ee, 1405: 33) Bundan hareketle \u0130sr\u00e2fil\u2019in \u0130br\u00e2n\u00eece\u2019de \u201ckul\u201d anlam\u0131ndaki isr\u00e2f (ser\u00e2f) ile \u201ctanr\u0131\u201d anlam\u0131ndaki \u00eel (el) kelimelerinden olu\u015fan bir isim olabilece\u011fi d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr (Cevher\u00ee, 1373: IV, 1373; \u0130bn Manz\u00fbr, 1414: IX, 151; Cebeci, 2001:\u00a0XXIII, 180).<\/p>\n
E. SONU\u00c7<\/b><\/p>\n
Kur\u2019\u00e2n-\u0131 Kerim\u2019de s\u0131k\u00e7a bahsedilen s\u00fbrun ve ona \u00fcflemenin ne m\u00e2naya geldi\u011fi ve ka\u00e7 defa olaca\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015f, \u00e2limlerin \u00e7o\u011funlu\u011fu us\u00fbl gere\u011fi \u00f6ncelikle \u00e2yetlerin z\u00e2hir m\u00e2nas\u0131na bakarak ve bu husustaki sahih hadisleri dikkate alarak s\u00fbrun boynuz \u015feklinde kendisine \u00fcflenen bir \u00e2let oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne varm\u0131\u015flard\u0131r. Baz\u0131 m\u00fcfessirlerin \u201cs\u00fbr, \u00abs\u00fbret (\u015fekil)\u00bb kelimesinin \u00e7o\u011fuludur, ona \u00fcflemek de cesetlere ruh vermektir\u201d \u015feklinde \u00f6zetlenebilecek olan g\u00f6r\u00fc\u015fleri pek itibar g\u00f6rmemi\u015ftir. Genel kabule g\u00f6re s\u00fbr ismi verilen \u00e2lete bildi\u011fimiz m\u00e2nada \u00fcflenecek ve o da korkun\u00e7 bir ses \u00e7\u0131karacakt\u0131r. Bu ses Allah Te\u00e2l\u00e2\u2019n\u0131n k\u0131yameti kopard\u0131\u011f\u0131na, k\u00e2inat\u0131n nizam\u0131n\u0131 de\u011fi\u015ftirdi\u011fine, b\u00fct\u00fcn canl\u0131lar\u0131 o esnada \u00f6ld\u00fcrd\u00fc\u011f\u00fcne bir alamet olacakt\u0131r.<\/p>\n
S\u00fbra ka\u00e7 defa \u00fcflenece\u011fi de tart\u0131\u015fma konusu olmu\u015f, birden d\u00f6rde kadar olaca\u011f\u0131n\u0131 ifade eden g\u00f6r\u00fc\u015fler serdedilmi\u015ftir. Bunlar\u0131n en kuvvetlileri iki ve \u00fc\u00e7 defa \u00fcflenece\u011fini s\u00f6yleyenlerin g\u00f6r\u00fc\u015fleridir. \u00c2limler daha \u00e7ok ikisi aras\u0131nda teredd\u00fctte kalm\u0131\u015flard\u0131r. \u00c2yetlerdeki ifadelerden kesin bir h\u00fckme varamayan m\u00fcfessirler hadislere bakm\u0131\u015flar, onlarda da sahih bir rivayete ula\u015famayanlar tevakkuf etmi\u015flerdir. Bir k\u0131sm\u0131 iki de \u00fc\u00e7 de olabilece\u011fini, say\u0131lar\u0131 az da olsa bir k\u0131sm\u0131 ise \u00fc\u00e7 defa oldu\u011funu s\u00f6ylemi\u015ftir. Kur\u2019\u00e2n\u2019daki ifadelerin verdi\u011fi a\u011f\u0131rl\u0131kl\u0131 kanaatlerine sahih kabul ettikleri rivayetleri de ilave eden m\u00fcfessirlerin ekseriyeti ise s\u00fbra iki defa \u00fcflenece\u011fini, biriyle b\u00fct\u00fcn canl\u0131lar\u0131n \u00f6lece\u011fini, ikincisiyle de b\u00fct\u00fcn \u00f6l\u00fclerin dirilip mah\u015fer meydan\u0131na toplanaca\u011f\u0131n\u0131 ifade etmi\u015flerdir.<\/p>\n
Baz\u0131 rivayetlerden hareketle iki s\u00fbrun aras\u0131ndan k\u0131rk sene ge\u00e7ece\u011fi genel kabul g\u00f6rm\u00fc\u015f, ilk s\u00fbrda \u00f6lmeyecek olan, umumdan istisna edilenlerin \u201c\u015fehitler\u201d oldu\u011fu \u00e7o\u011funlu\u011fun birle\u015fti\u011fi kanaat h\u00e2line gelmi\u015ftir.<\/p>\n
S\u00fbra bir mele\u011fin \u00fcfleyece\u011fi \u00e2yetlerden anla\u015f\u0131labilmekle birlikte bu mele\u011fin isminin \u201c\u0130sr\u00e2fil (a.s)\u201d oldu\u011fu ancak hadislerden \u00f6\u011frenilebilmi\u015ftir.<\/p>\n
Kaynaklar<\/b><\/p>\n
Abdurrezz\u00e2k b. Hemmam (1403). Musannef <\/i>(I-XI), thk. Hab\u00eeburrahm\u00e2n el-A\u2019zam\u00ee, Beyrut: el-Mektebet\u00fc\u2019l-\u0130sl\u00e2m\u00ee.<\/p>\n
Lek\u00e2n\u00ee, A. (1955). \u015eerhu Cevhereti\u2019t-tevhid (\u0130th\u00e2f\u00fc\u2019l-m\u00fcr\u00eed),<\/i> Kahire: el-Mektebet\u00fc\u2019t-Ticareti\u2019l-K\u00fcbra.<\/p>\n
Ahmed b. Hanbel (t.y.). M\u00fcsned<\/i> (I-VI), K\u00e2hire: M\u00fcesseset\u00fc Kurtuba, t.y. (\u015euayb Arna\u00fbt\u2019un de\u011ferlendirmeleri \u015e\u00e2mile program\u0131ndan al\u0131nm\u0131\u015ft\u0131r.)<\/p>\n
\u00c2l\u00fbs\u00ee, \u015e. (1415). R\u00fbhu\u2019l-me\u2018\u00e2n\u00ee f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-az\u00eem ve\u2019s-seb\u2019i\u2019l-mes\u00e2n\u00ee <\/i>(I-XVI), thk. Ali Abd\u00fclb\u00e2r\u00ee At\u0131yye, Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
Ba\u015fo\u011flu, T. (2006). \u201cMuhkem\u201d md., Diyanet \u0130sl\u00e2m Ansiklopedisi,<\/i>\u00a0XXXI,\u00a042.<\/p>\n
Be\u011fav\u00ee, Muhyi\u2019s-S\u00fcnne (1417). Me\u00e2lim\u00fc\u2019t-Tenz\u00eel f\u00ee tefsiri\u2019l-Kur\u2019\u00e2n <\/i>(I-VIII), thk. Muhammed Abdullah en-Nemr – Osman Cum\u2019a Dumeyriyye – S\u00fcleyman M\u00fcslim el-Har\u015f, D\u00e2ru\u2019t-Taybe.<\/p>\n
Beyd\u00e2v\u00ee, N. (1418). Env\u00e2ru\u2019t-Tenz\u00eel ve esr\u00e2ru\u2019t-te\u2019v\u00eel <\/i>(I-V),<\/i> thk. Muhammed Abdurrahman el-Mer\u2019a\u015fl\u00ee, Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee.<\/p>\n
Beyhak\u00ee, Ahmed b. Huseyn (1406). el-Ba\u02bbs ve\u2019n-n\u00fc\u015f\u00fbr,<\/i> thk. \u015eeyh \u00c2mir Ahmed Haydar, Beyrut: Merkez\u00fc\u2019l-H\u0131dem\u00e2t ve\u2019l-Ebh\u00e2si\u2019s-Sek\u00e2fiyye.<\/p>\n
Beyhak\u00ee, Ahmed b. Huseyn (1423). \u015euabu\u2019l-iman<\/i> (I-XIV), thk. Abd\u00fclal\u00ee Abd\u00fclhamid H\u00e2mid – Muht\u00e2r Ahmed en-Nedv\u00ee, Riy\u00e2d: Mektebet\u00fc\u2019r-R\u00fc\u015fd.<\/p>\n
Buh\u00e2r\u00ee, Muhammed b. \u0130smail (1992). es-Sah\u00eeh<\/i> (I-VIII), \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131, 1992.<\/p>\n
Cebeci, L\u00fctfullah (2001). \u201c\u0130sr\u00e2fil\u201d md., Diyanet \u0130sl\u00e2m Ansiklopedisi,<\/i> XXIII, 180.<\/p>\n
Cevher\u00ee, Eb\u00fc\u2019n-Nasr (1407). es-S\u0131h\u00e2h t\u00e2c\u00fc\u2019l-l\u00fc\u011fa ve s\u0131h\u00e2hu\u2019l-arabiyye, <\/i>thk. Ahmed Abd\u00fcl\u011faf\u00fbr Att\u00e2r, Beyrut: D\u00e2ru\u2019l-\u0130lm li\u2019l-mel\u00e2y\u00een.<\/p>\n
\u00c7\u0131nar, A. (2006). \u201cDin Dili: Din\u00ee Sembol ve Rit\u00fcel\u201d, Dindarl\u0131k Olgusu<\/i> (Sempozyum Tebli\u011f ve M\u00fczakereleri), Bursa: Kurav Yay\u0131nlar\u0131.<\/p>\n
D\u00e2rim\u00ee, Eb\u00fb Muhammed (1992). S\u00fcnen\u00fc\u2019d-D\u00e2rim\u00ee <\/i>(I-II), \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131. (Eseri tahkik eden Huseyn Sel\u00eem Esed ed-D\u00e2r\u00e2n\u00ee\u2019nin de\u011ferlendirmeleri \u015e\u00e2mile program\u0131ndan al\u0131nm\u0131\u015ft\u0131r.)<\/p>\n
Eb\u00fb D\u00e2v\u00fbd, S\u00fcleyman bin E\u015f\u2019as (1992). S\u00fcnen\u00fc Eb\u00ee D\u00e2vud<\/i> (I-V), \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131.<\/p>\n
Eb\u00fb Hayy\u00e2n Muhammed b. Y\u00fbsuf (1403). Tuhfet\u00fc\u2019l-er\u00eeb bi-m\u00e2 fi\u2019l-Kur\u2019\u00e2ni mine\u2019l-\u011far\u00eeb,<\/i> thk. Sem\u00eer el-Mecz\u00fbb, el-Mektebet\u00fc\u2019l-\u0130sl\u00e2m\u00ee.<\/p>\n
Eb\u00fb Hayy\u00e2n Muhammed b. Y\u00fbsuf (1420). el-Bahru\u2019l-muh\u00eet fi\u2019t-tefs\u00eer <\/i>(I-X), thk. S\u0131dk\u00ee Muhammed Cem\u00eel, Beyr\u00fbt: D\u00e2ru\u2019l-Fikr.<\/p>\n
Eb\u00fb Nuaym Ahmed b. Abdillah (1394). Hilyet\u00fc\u2019l-evliy\u00e2 ve tabak\u00e2t\u00fc\u2019l-asfiy\u00e2<\/i> (I-X), M\u0131s\u0131r: es-Sa\u00e2de.<\/p>\n
Eb\u00fc\u2019s-Su\u00fbd, M. (t.y.). \u0130r\u015f\u00e2d\u00fc\u2019l-akli\u2019s-sel\u00eem il\u00e2 mez\u00e2ya\u2019l-Kit\u00e2bi\u2019l-Ker\u00eem<\/i> (I-IX), Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee.<\/p>\n
Ferr\u00e2, Eb\u00fb Zekeriyya (t.y.). Me\u00e2ni\u2019l-Kur\u2019\u00e2n <\/i>(I-III) <\/i>thk. Ahmed Y\u00fbsuf en-Nec\u00e2t\u00ee – Muhammed Ali en-Necc\u00e2r – Abd\u00fc\u2019l-Fett\u00e2h \u0130smail e\u015f-\u015eeleb\u00ee, M\u0131s\u0131r: D\u00e2ru\u2019l-M\u0131sr\u0131yye.<\/p>\n
Gaz\u00e2l\u00ee, Eb\u00fb H\u00e2mid (1409). ed-D\u00fcrret\u00fc\u2019l-f\u00e2hire f\u00ee ke\u015ffi ul\u00fbmi\u2019l-\u00e2hire <\/i>(Mecmuat\u00fc res\u00e2ili\u2019l-\u0130m\u00e2m el-Gaz\u00e2l\u00ee<\/i> i\u00e7inde),<\/i> Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
Gaznev\u00ee, C. (1419). Kitabu Us\u00fbli\u2019d-d\u00een,<\/i> thk. \u00d6mer Vef\u00eek ed-D\u00e2\u00fbk, Beyrut: D\u00e2ru\u2019l-Be\u015f\u00e2iri\u2019l-\u0130sl\u00e2miye.<\/p>\n
H\u00e2kim en-Neys\u00e2b\u00fbr\u00ee (1411). el-M\u00fcstedrek ale\u2019s-Sah\u00eehayn <\/i>(I-IV), thk. Mustafa Abd\u00fclk\u00e2dir At\u00e2, Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
Halil b. Ahmed el-Fer\u00e2h\u00eed\u00ee (t.y.). Kit\u00e2bu\u2019l-Ayn<\/i> (I-VIII), thk. Dr. Mehd\u00ee el-Mahz\u00fbm\u00ee – Dr. \u0130brahim es-S\u00e2mirr\u00e2\u00ee, D\u00e2ru ve Mektebet\u00fc\u2019l-Hil\u00e2l.<\/p>\n
Heysem\u00ee, N. (1414). Mecmau\u2019z-zev\u00e2id<\/i> ve menbau\u2019l-fev\u00e2id<\/i> (I-X), thk. H\u00fcs\u00e2m\u00fcdd\u00een el-Kuds\u00ee, K\u00e2hire: Mektebet\u00fc\u2019l-Kuds\u00ee.<\/i><\/p>\n
\u0130bn Atiyye el-Endel\u00fcs\u00ee (1422). el-Muharraru\u2019l-vec\u00eez f\u00ee tefsiri\u2019l-Kit\u00e2bi\u2019l-Az\u00eez <\/i>(I-VI), <\/i>thk. Abd\u00fcsselam Abd\u00fc\u015f\u015f\u00e2f\u00ee Muhammed, Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
\u0130bn Eb\u00ee H\u00e2tim er-R\u00e2z\u00ee (1419). Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/i> (I-XIII), thk. Es\u2019ad Muhammed et-T\u00eeb, Memleket\u00fc\u2019l-Arabiyyeti\u2019s-Su\u00fbdiyye: Mektebet\u00fc Niz\u00e2r Mustafa el-B\u00e2z.<\/p>\n
\u0130bn Eb\u00ee \u015eeybe (1409). Kit\u00e2b\u00fc\u2019l-Musannef fi\u2019l-eh\u00e2d\u00eesi ve\u2019l-\u00e2s\u00e2r, <\/i>thk. Kem\u00e2l Y\u00fbsuf el-H\u00fbt, Riy\u00e2d: Mektebet\u00fc\u2019r-R\u00fc\u015fd.<\/p>\n
\u0130bn Kayy\u0131m el-Cevziyye (t.y.). er-R\u00fbh fi\u2019l-kel\u00e2mi al\u00e2 erv\u00e2hi\u2019l-emv\u00e2t ve\u2019l-ahy\u00e2 bi\u2019d-del\u00e2ili mine\u2019l-Kit\u00e2bi ve\u2019s-S\u00fcnneti, <\/i>Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
\u0130bn Kes\u00eer (1420). Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/i> (I-VIII), thk. S\u00e2m\u00ee b. Muhammed Sel\u00e2me, D\u00e2ru\u2019t-Taybe.<\/p>\n
\u0130bn Kuteybe ed-Dinever\u00ee (t.y.). \u011ear\u00eebu\u2019l-Kur\u2019\u00e2n,<\/i> thk. Sa\u00eed Lahh\u00e2m, y.y.<\/p>\n
\u0130bn M\u00e2ce (1992). es-S\u00fcnen<\/i> (I-II), n\u015fr. Muhammed Fuad Abd\u00fclbaki, \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131.<\/p>\n
\u0130bn Manz\u00fbr, M. (1414). Lis\u00e2n\u00fc\u2019l-Arab<\/i> (I-XV), Beyrut: D\u00e2ru S\u00e2d\u0131r.<\/p>\n
\u0130bn Mende (1406). el-\u00cem\u00e2n<\/i> (I-II), thk. Ali b. Muhammed b. N\u00e2s\u0131r el-Fak\u00eeh\u00ee, Beyrut: M\u00fcesseset\u00fc\u2019r-Ris\u00e2le.<\/p>\n
\u0130bn R\u00e2heveyh (1412). M\u00fcsned\u00fc \u0130sh\u00e2k b. R\u00e2heveyh <\/i>(I-V),<\/i> thk. Abd\u00fcl\u011faf\u00fbr b. Abdilhak el-Bel\u00fb\u015f\u00ee, el-Med\u00eenet\u00fc\u2019l-M\u00fcnevvera: Mektebet\u00fc\u2019l-\u0130man.<\/p>\n
\u0130bn\u00fc\u2019l-Cevz\u00ee (1422). Z\u00e2d\u00fc\u2019l-mes\u00eer f\u00ee ilmi\u2019t-tefs\u00eer <\/i>(I-IV), thk. Abd\u00fcrrazz\u00e2k el-Mehd\u00ee, Beyrut: D\u00e2ru\u2019l-Kit\u00e2bi\u2019l-Arab\u00ee.<\/p>\n
Ko\u00e7, T. (1998). Din Dili,<\/i> \u0130stanbul: \u0130z Yay\u0131nc\u0131l\u0131k.<\/p>\n
Kurtub\u00ee (1384). el-C\u00e2mi li-ahk\u00e2mi\u2019l-Kur\u2019\u00e2n<\/i> (I-XX), thk. Ahmed el-Berd\u00fbn\u00ee – \u0130brahim Itfeyyi\u015f, K\u00e2hire: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-M\u0131sr\u0131yye.<\/p>\n
Kurtub\u00ee (1425). et-Tezkira bi-ahv\u00e2li\u2019l-mevt\u00e2 ve um\u00fbri\u2019l-\u00e2hira, <\/i>thk. es-S\u00e2d\u0131k b. Muhammed b. \u0130brahim, Riyad: Mektebet\u00fc\u2019l-Minh\u00e2c.<\/p>\n
Malik bin Enes (1992). el-Muvatta\u2019<\/i> (I-II), n\u015fr. Muhammed Fuad Abd\u00fclbaki, \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131.<\/p>\n
Ma\u2019mer b. M\u00fcsenn\u00e2, Eb\u00fb Ubeyde (1381). Mec\u00e2z\u00fc\u2019l-Kur\u2019\u00e2n <\/i>(I-II),<\/i> thk. Muhammed Fuad Sezgin, K\u00e2hire: Mektebet\u00fc Hanc\u00ee.<\/p>\n
M\u00e2t\u00fcr\u00eed\u00ee, Eb\u00fb Mans\u00fbr (1426). Te\u2019v\u00eel\u00e2t\u00fc Ehli\u2019s-S\u00fcnne <\/i>(I-X), thk. Mecd\u00ee Basl\u00fbm, Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
M\u00fcc\u00e2hid b. Cebr (1410). Tefs\u00eeru M\u00fcc\u00e2hid,<\/i> thk. Dr. Muhammed Abd\u00fcssel\u00e2m Ebu\u2019n-N\u00eel, M\u0131s\u0131r: D\u00e2ru\u2019l-Fikri\u2019l-\u0130sl\u00e2mi\u2019l-Had\u00ees.<\/p>\n
M\u00fcslim b. Hacc\u00e2c (1992). es-Sah\u00eeh<\/i> (I-III), \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131.<\/p>\n
\u201cNefha\u201d md. (2006). Diyanet \u0130sl\u00e2m Ansiklopedisi,<\/i> XXXII, 523.<\/p>\n
Nes\u00e2\u00ee (1992). S\u00fcnen\u00fc\u2019n-Nes\u00e2\u00ee<\/i> (I-VIII) \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131.<\/p>\n
Neys\u00e2b\u00fbr\u00ee, N. (1416). \u011ear\u00e2ibu\u2019l-Kur\u2019\u00e2n ve re\u011f\u00e2ibu\u2019l-Furk\u00e2n<\/i> (I-VI), thk. Zekeriyya Umeyr\u00e2t, Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
Nu\u2019m\u00e2n\u00ee, S. (1419). el-L\u00fcb\u00e2b f\u00ee ul\u00fbmi\u2019l-Kit\u00e2b<\/i> (I-XX), thk. e\u015f-\u015eeyh \u00c2dil Ahmed Abd\u00fclmevc\u00fbd – e\u015f-\u015eeyh Ali Muhammed Muavviz, Beyr\u00fbt: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
R\u00e2g\u0131p el-Isfah\u00e2n\u00ee (1412). el-M\u00fcfred\u00e2t f\u00ee \u011far\u00eebi\u2019l-Kur\u2019\u00e2n,<\/i> thk. Safv\u00e2n Adn\u00e2n ed-D\u00e2vud\u00ee, D\u0131me\u015fk: D\u00e2ru\u2019l-Kalem.<\/p>\n
R\u00e2z\u00ee, F. (1420). et-Tefs\u00eeru\u2019l-keb\u00eer (Mef\u00e2t\u00eehu\u2019l-\u011fayb)<\/i> (I-XXXII), Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee.<\/i><\/p>\n
S\u00e2lih\u00ee ed-D\u0131me\u015fk\u00ee (1417). \u015eerhu\u2019l-Ak\u00eedeti\u2019t-Tah\u00e2viyye<\/i> (I-II), thk. \u015euayb Arna\u00fbt – Abdullah b. Muhsin et-T\u00fcrk\u00ee, Beyrut: M\u00fcesseset\u00fc\u2019r-Ris\u00e2le.<\/p>\n
Sef\u00e2r\u00een\u00ee (1402). Lev\u00e2mi\u00fc\u2019l-env\u00e2ri\u2019l-behiyye ve sevat\u0131u\u2019l-esr\u00e2ri\u2019l-eseriyye li-\u015ferhi\u2019d-D\u00fcrrati\u2019l-mud\u0131yye f\u00ee akdi\u2019l-firkati\u2019l-merd\u0131yye<\/i> (I-II), D\u0131me\u015fk: M\u00fcesseset\u00fc\u2019l-H\u00e2f\u0131kayn.<\/p>\n
Semerkand\u00ee, Eb\u00fc\u2019l-Leys (t.y.), Bahru\u2019l-ul\u00fbm <\/i>(I-III), <\/i>y.y.<\/p>\n
S\u00fcy\u00fbt\u00ee, C. (1405). el-Hab\u00e2ik f\u00ee ahb\u00e2ri\u2019l-mel\u00e2ik, <\/i>thk. Muhammed Sa\u00eed b. Besy\u00fbn\u00ee Za\u011fl\u00fbl, Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
S\u00fcy\u00fbt\u00ee, C. (1416). el-B\u00fcd\u00fbr\u00fc\u2019s-s\u00e2fire f\u00ee ahv\u00e2li\u2019l-\u00e2hire,<\/i> thk. Eb\u00fb Abdullah Muhammed Hasan, Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n
Taber\u00ee, Muhammed b. Cer\u00eer (1420). C\u00e2miu\u2019l-bey\u00e2n f\u00ee te\u2019v\u00eeli\u2019l-Kur\u2019\u00e2n <\/i>(I-XXIV),<\/i> thk. Ahmed Muhammed \u015e\u00e2kir, M\u00fcesseset\u00fc\u2019r-Ris\u00e2le.<\/p>\n
Tirmiz\u00ee (1395). es-S\u00fcnen<\/i> (I-V), thk. Ahmed Muhammed \u015e\u00e2kir – M. Fuad Abd\u00fclb\u00e2k\u00ee – \u0130brahim Atve Ivaz, M\u0131s\u0131r: Mektebet\u00fc Mustafa el-B\u00e2b\u00ee.<\/p>\n
Tirmiz\u00ee (1992). es-S\u00fcnen<\/i> (I-V), \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131. (Elb\u00e2n\u00ee\u2019nin de\u011ferlendirmeleri \u015e\u00e2mile program\u0131ndan al\u0131nm\u0131\u015ft\u0131r.)<\/p>\n
Tokat, L. (2009). \u201cDinin Sembolik Dili\u201d, Milel ve Nihal<\/i>, cilt: 6, say\u0131: 1, Ocak-Nisan.<\/p>\n
Topalo\u011flu, B. (2002). \u201cK\u0131yamet\u201d md., Diyanet \u0130sl\u00e2m Ansiklopedisi (D\u0130A),<\/i> XXV, 516-517.<\/p>\n
Ukayl\u00ee, Eb\u00fb Ca\u2019fer (1404). ed-Duaf\u00e2\u00fc\u2019l-keb\u00eer<\/i> (I-IV), thk. Abd\u00fclmu\u2019t\u00ee Em\u00een Kal\u2019ac\u00ee, Beyrut: D\u00e2ru\u2019l-Mektebeti\u2019l-\u0130lmiyye.<\/p>\n
Yavuz, Y. \u015e. (2006). \u201cM\u00fcte\u015f\u00e2bih\u201d md., Diyanet \u0130sl\u00e2m Ansiklopedisi,<\/i>\u00a0XXXI,\u00a0204.<\/p>\n
Wensinck, A. J. (1992). el-Mu\u2019cem\u00fc\u2019l-m\u00fcfehres li-elf\u00e2zi\u2019l-had\u00eesi\u2019n-<\/i>Nebev\u00ee<\/i> (I-VIII), Leiden.<\/p>\n
Yaz\u0131r, E. M. H. (t.t.). Hak Dini Kur\u2019\u00e2n Dili,<\/i> \u0130stanbul: Eser Kitapevi.<\/p>\n
Y\u0131ld\u0131r\u0131m, S. (1996). Mevcut Kaynaklara G\u00f6re H\u0131ristiyanl\u0131k,<\/i> \u0130zmir: I\u015f\u0131k Yay\u0131nlar\u0131.<\/p>\n
Zemah\u015fer\u00ee (1407). el-Ke\u015f\u015f\u00e2f an hak\u00e2iki\u2019t-Tenz\u00eel ve uy\u00fbni\u2019l-ek\u00e2v\u00eel<\/i> (I-VI), Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-Arab\u00ee.<\/p>\n\n
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[1]<\/a> Tirmiz\u00ee bu hadisin \u201chasen\u201d, Elb\u00e2n\u00ee ise, \u201csah\u00eeh\u201d oldu\u011funu s\u00f6ylemi\u015ftir.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"\u00d6z Kur\u2019\u00e2n-\u0131 Kerim\u2019in pek \u00e7ok yerinde k\u0131yamet koparken ve insanlar yeniden diriltilirken \u201cs\u00fbra \u00fcflenece\u011finden\u201d bahsedilmektedir. Bu ifadenin hakiki m\u00e2nada bir \u00fcfleme mi yoksa mec\u00e2z\u00ee m\u00e2nalar\u0131 olan bir tabir mi oldu\u011fu… <\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"enabled":false},"version":2}},"categories":[9],"tags":[677,108,191,676,177],"class_list":["post-12887","post","type-post","status-publish","format-standard","hentry","category-ilmimakaleler","tag-bas","tag-kiyamet","tag-kuran","tag-nefh","tag-sur"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p3G27m-3lR","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/12887","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12887"}],"version-history":[{"count":3,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/12887\/revisions"}],"predecessor-version":[{"id":12889,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/12887\/revisions\/12889"}],"wp:attachment":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12887"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12887"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12887"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}