{"id":37353,"date":"2019-10-05T03:05:55","date_gmt":"2019-10-05T00:05:55","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=37353"},"modified":"2019-10-01T18:12:48","modified_gmt":"2019-10-01T15:12:48","slug":"semavi-dinlerde-coktanricilik-tektanricilik-mucadelesi-melekler-ve-tanrilar-2","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2019\/10\/05\/semavi-dinlerde-coktanricilik-tektanricilik-mucadelesi-melekler-ve-tanrilar-2","title":{"rendered":"Semavi dinlerde \u00e7oktanr\u0131c\u0131l\u0131k-tektanr\u0131c\u0131l\u0131k m\u00fccadelesi: Melekler ve Tanr\u0131lar"},"content":{"rendered":"

Tevrat\u2019\u0131n ilk metinlerinin yaz\u0131ld\u0131\u011f\u0131 y\u0131llardan ba\u015flayarak, H\u0131ristiyanl\u0131k ve en nihayet \u0130slamiyet\u2019in yapt\u0131\u011f\u0131 fikirsel katk\u0131lara ra\u011fmen tektanr\u0131c\u0131l\u0131k h\u00e2l\u00e2 anla\u015f\u0131lmakta ve uygulanmakta zorluklarla kar\u015f\u0131la\u015fan felsefi bir yakla\u015f\u0131md\u0131r. Bunca zamand\u0131r o kadar m\u00fccadelelere, zorlamalara, hakk\u0131nda yaz\u0131lan onca yaz\u0131lara ra\u011fmen neden bu denli az anla\u015f\u0131labildi\u011fi ise \u00fczerinde durulmaya de\u011fer bir husustur.<\/em><\/p>\n

Tevrat<\/em>, bug\u00fcnk\u00fc haliyle derlenip tamamland\u0131\u011f\u0131nda, d\u00fcnya ilgin\u00e7 ve heyecan verici bir edebi metinle tan\u0131\u015fm\u0131\u015f oldu. Ne zaman \u015fekillendi\u011fi kestirilemeyen onca k\u00fclt aras\u0131ndan sivrilen bu dinin kutsal metinleri; isim, olay ve yer g\u00f6stermedeki c\u00fcretk\u00e2rl\u0131\u011f\u0131yla dikkat \u00e7ekiyordu. Bu kutsal metinler, destanlarla mitoslar\u0131n harmanlanmas\u0131 gibiydi. Hen\u00fcz nesnel tarih\u00e7ili\u011fin bilinmedi\u011fi bir \u00e7a\u011fda olaylar\u0131n kayd\u0131 bir \u015fekilde tutulmu\u015f, ama i\u00e7ine hayli \u00f6nemli oranda edebi abart\u0131lar ve hayali imgeler kar\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131. Yenik bir kavim, kendi \u00f6nemsizli\u011fine tezat bir \u015fekilde edebiyat\u0131n onlara verdi\u011fi g\u00fc\u00e7le durumu tam tersi bir \u015fekilde tasvir etmeyi ba\u015farm\u0131\u015ft\u0131.<\/p>\n

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Peygamber S\u00fcleyman\u2019\u0131 g\u00f6steren bir \u00e7izim.<\/strong><\/figcaption><\/figure>\n

\u0130branilerin tektanr\u0131c\u0131l\u0131\u011f\u0131
\n<\/strong><\/p>\n

Bu k\u0131l\u0131\u00e7 art\u0131\u011f\u0131 \u00f6nemsiz kavmin yarat\u0131lar\u0131, M\u0131s\u0131r ile Mezopotamya aras\u0131ndaki kadim uygarl\u0131klar\u0131n d\u00fczinelerce tanr\u0131 ve tanr\u0131\u00e7alar\u0131 aras\u0131nda kendine bir yer a\u00e7mak zorundayd\u0131. Sonradan pek \u00e7ok \u00f6vg\u00fcye mazhar olacak tektanr\u0131c\u0131l\u0131klar\u0131, asl\u0131nda g\u00fc\u00e7s\u00fczl\u00fckleri ve \u00f6nemsizliklerinden kaynaklan\u0131yordu. Birden fazla tanr\u0131ya yer a\u00e7acak kadar b\u00fcy\u00fck n\u00fcfus say\u0131s\u0131na hen\u00fcz ula\u015famam\u0131\u015flard\u0131. M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015fta ancak tek bir tanr\u0131ya iman edecek kadar say\u0131lar\u0131 oldu\u011fu belliydi. \u00d6te yandan Filistin\u2019in ve Kenan diyar\u0131n\u0131n pek \u00e7ok kentini ele ge\u00e7irip ger\u00e7ek anlamda bir krall\u0131k kurduklar\u0131nda, Tevrat<\/em>\u2019\u0131n pek \u00e7ok yerinde izi g\u00f6r\u00fclece\u011fi gibi, en b\u00fcy\u00fck zorlu\u011fu atalar\u0131n\u0131n tek tanr\u0131s\u0131yla yetinmekte ya\u015fad\u0131lar. Tek bir tanr\u0131, geni\u015f bir co\u011frafyada ve birbirinden farkl\u0131 kentlerde ortak idealleri ya\u015fat\u0131p korumada yetersiz kal\u0131yordu. S\u00fcleyman gibi \u00fcnl\u00fc bir kral ve peygamber bile \u00f6mr\u00fcn\u00fcn sonlar\u0131nda ba\u015fka ba\u015fka tanr\u0131lara tapmaya ba\u015flam\u0131\u015ft\u0131 (Tevrat<\/em>, I. Krallar 11:3-7). Yani bu tek tanr\u0131n\u0131n h\u00fckm\u00fc, kendi peygamberine bile ge\u00e7mekte zorlan\u0131yordu. Ama \u0130brani halk\u0131, M\u0131s\u0131r\u2019da ba\u015flar\u0131na geldi\u011fi gibi, bu defa da Babilli Nabukadnezar\u2019\u0131n zoruyla Filistin topraklar\u0131ndan s\u00fcr\u00fcl\u00fcnce, bu s\u00fcrg\u00fcn s\u0131ras\u0131nda yine tek bir tanr\u0131n\u0131n idealleri etraf\u0131nda toplanmaktan ba\u015fka bir se\u00e7enek bulamam\u0131\u015flard\u0131. El ya da Yahve, tam da iktidar\u0131n\u0131 ba\u015fka tanr\u0131larla payla\u015fmaya ba\u015flad\u0131\u011f\u0131 bir \u00e7a\u011fda yeniden b\u00fct\u00fcn kavmin tek ortak ideali oluverdi. Babil S\u00fcrg\u00fcn\u00fc\u2019nden sonra yurtlar\u0131na geri d\u00f6nd\u00fcklerinde, b\u00fct\u00fcn yaz\u0131l\u0131 metinler o denli \u00f6zenle g\u00f6zden ge\u00e7irilip terkip edilmi\u015fti ki, art\u0131k hi\u00e7bir kuvvet bu ikinci darbenin sars\u0131c\u0131l\u0131\u011f\u0131n\u0131 unutturamaz ve Tevrat<\/em> metninin terkibine \u00f6yle geli\u015fig\u00fczel eklemeler yap\u0131lamazd\u0131. \u0130sa\u2019n\u0131n \u00f6yk\u00fcs\u00fc bile bu ilke karar\u0131n\u0131 delip Tevrat<\/em>\u2019a giremedi.<\/p>\n

Tevrat<\/em> metinlerinin terkibindeki bu tutuculu\u011fa ra\u011fmen neredeyse son metninin noktas\u0131 konulduktan hemen sonra da\u011f gibi y\u0131\u011f\u0131l\u0131 duran tutars\u0131zl\u0131klar\u0131 \u00e7\u00f6z\u00fcmlemek elzem hale geldi. \u00d6yle anla\u015f\u0131l\u0131yor ki Tevrat<\/em>\u2019\u0131n pek \u00e7ok metnini yazan onlarca ki\u015finin tektanr\u0131c\u0131l\u0131k gibi bir derdi yoktu. Tektanr\u0131c\u0131 olmak, Tevrat<\/em>\u2019\u0131n yaz\u0131lmas\u0131n\u0131 sa\u011flayan b\u00fcy\u00fck bunal\u0131mlar\u0131n ve tarihi s\u00fcrecin \u015fekillendirmesinden ba\u015fka bir \u015feye dayanm\u0131yordu. Yine de bunun di\u011fer dinlere kar\u015f\u0131 bir t\u00fcr \u00fcst\u00fcnl\u00fck oldu\u011funu d\u00fc\u015f\u00fcnmeye pek erken ba\u015flam\u0131\u015flard\u0131. \u00d6te yandan, bu \u00f6v\u00fcnmeyi ku\u015fkuya \u00e7evirecek pek \u00e7ok ifade Tevrat<\/em>\u2019\u0131n i\u00e7inde yer almaya devam ediyordu. Tevrat<\/em>\u2019\u0131n daha ilk sayfalar\u0131nda bile \u201cTanr\u0131 o\u011fullar\u0131n\u0131n\u201d, insan k\u0131zlar\u0131yla evlenmelerinden dolay\u0131 ortaya \u00e7\u0131kan Nefilim<\/strong> adl\u0131 bir soyun d\u00fcnya \u00fczerinde h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fcnden s\u00f6z ediliyordu. (Tevrat<\/em>, Yarat\u0131l\u0131\u015f 6:1-4) Dolay\u0131s\u0131yla bu metinde pek \u00e7ok bilinmezlikler, \u00e7eli\u015fkiler, eskimi\u015f imgeler a\u00e7\u0131klanmaya ihtiya\u00e7 duyuyordu. En az\u0131ndan Nefil<\/strong>lerin kim olduklar\u0131 ve babalar\u0131n\u0131n tanr\u0131 o\u011fullar\u0131 olduklar\u0131 halde neden d\u00fc\u015fk\u00fcnl\u00fck g\u00f6sterdiklerinin a\u00e7\u0131klanmas\u0131 gerekiyordu.<\/p>\n

Tevrat<\/em> metinlerinin en eskisi ve en \u00f6nemlisi olan, Musa\u2019ya atfedilen ilk be\u015f kitaba verilen ismiyle Tora<\/em>\u2019da melekler, erkek suretinde ve Tanr\u0131\u2019ya refakat eder \u015fekilde tasvir edilmesine ra\u011fmen hi\u00e7birinin \u00f6zel ad\u0131 yoktur. \u015eeytan ismini bir tarafa b\u0131rakacak olursak Kutsal Kitap teolojisinde yer alan meleklerden ikisi, Gabriel (Cebrail) ve Michael (Mikail), ancak Daniel\u2019in Kitab\u0131<\/em> gibi ge\u00e7 bir metinde ortaya \u00e7\u0131kar. Daniel\u2019in Kitab\u0131<\/em>\u2019nda, Babil Kral\u0131 Nabukadnezar, Kiros ve Darius gibi tarihi ki\u015filerin ad\u0131 ge\u00e7ti\u011fi i\u00e7in, bu metnin ger\u00e7ek tarihi ki\u015fi ve olaylardan haberdar oldu\u011fu ortadad\u0131r. Ama Babil devletini kimin y\u0131kt\u0131\u011f\u0131 konusunda verilen bilgi do\u011fru de\u011fildir.<\/p>\n

\"\"
\u0130branileri Filistin\u2019den s\u00fcren Nabukadnezar\u2019\u0131n Daniel\u2019in Kitab\u0131\u2019nda yap\u0131lan tasvirine dayanarak yap\u0131lm\u0131\u015f bir \u00e7izim (Minneapolis Sanat Enstit\u00fcs\u00fc, 1795). Orijinal \u00e7izimi yazar William Blake\u2019in kitab\u0131nda yer alan tasvirin (1790), daha sonra bir\u00e7ok kez replikalar\u0131 \u00fcretilmi\u015fti.<\/figcaption><\/figure>\n

\u00dcnl\u00fc \u201cBabil S\u00fcrg\u00fcn\u00fc\u201d ac\u0131s\u0131n\u0131 ya\u015fatan Babil kral\u0131 Nabukadnezar\u2019\u0131n imparatorlu\u011funun Pers Kral\u0131 Kiros taraf\u0131ndan yok edilmesi, ayn\u0131 zamanda Tevrat<\/em> metinlerinde M\u0131s\u0131r ve Mezopotamya\u2019n\u0131n yan\u0131 s\u0131ra bir de Pers k\u00fclt\u00fcr\u00fcn\u00fcn etkisinin g\u00f6r\u00fclmeye ba\u015flamas\u0131 anlam\u0131na gelmektedir. Bu etkinin en \u00f6nemli g\u00f6stergesi Daniel\u2019in Kitab\u0131<\/em>\u2019yla birlikte iki b\u00fcy\u00fck mele\u011fin isminin Tevrat<\/em>\u2019ta zikredilmeye ba\u015flanmas\u0131d\u0131r. B\u00f6ylece Rabbin melekleri, Zerd\u00fc\u015ftili\u011fin kutsal kitab\u0131nda anlat\u0131lan iyilik tanr\u0131s\u0131 Ahura Mazda\u2019n\u0131n yard\u0131mc\u0131lar\u0131 gibi, kendilerine \u00f6zg\u00fc bir isimle an\u0131larak \u015fahsiyetle\u015ftirilmi\u015flerdir. Angelo S. Rappoport\u2019un yazd\u0131\u011f\u0131 gibi, Babil\u2019in yedi gezegeninden ilham alm\u0131\u015f Perslerin yedi Amshaspand<\/strong>\u2019\u0131n\u0131n benzeri olarak ki\u015file\u015ftirilmi\u015f yedi b\u00fcy\u00fck melek (1)<\/sup> inanc\u0131 ilk defa ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu yedi melekten ancak ikisi Tevrat<\/em>\u2019ta zikredilmi\u015ftir. Di\u011ferleri ise sadece Tevrat <\/em>yorumcular\u0131 taraf\u0131ndan tasvir edildikleri i\u00e7in tart\u0131\u015fmal\u0131 bir literat\u00fcr\u00fcn unsurlar\u0131 olarak kalm\u0131\u015flard\u0131r.<\/p>\n

Meleklerin \u00e7oktanr\u0131l\u0131 anlat\u0131lardaki k\u00f6kenleri
\n<\/strong><\/p>\n

Rabbi<\/strong> unvan\u0131yla an\u0131lan bu yorumcular\u0131n en \u00f6nemlilerinden biri olan Rabbi Eliezer<\/strong>, onlar\u0131n en pop\u00fcler olanlar\u0131n\u0131n ba\u015f\u0131nda yer al\u0131r. Ya\u015fad\u0131\u011f\u0131 1. y\u00fczy\u0131l\u0131n sonlar\u0131, asl\u0131nda Tevrat<\/em>\u2019\u0131n bug\u00fcn bilinen \u015fekliyle derlendi\u011fi ve b\u00f6l\u00fcmlerinin sabitlendi\u011fi bir \u00e7a\u011fd\u0131r. Rabbi Eliezer, din konusundaki \u015f\u00f6hretine ve ald\u0131\u011f\u0131 Rabbi (\u00fcstat) unvan\u0131na ra\u011fmen yine de aforoz edilir. \u00c7\u00fcnk\u00fc Tevrat<\/em>\u2019ta zikredilmeyen pek \u00e7ok melek hakk\u0131nda fazlas\u0131yla bilgi vermi\u015ftir ve bu durum din adamlar\u0131n\u0131n ho\u015funa gitmemi\u015ftir. Yine de d\u00f6rt b\u00fcy\u00fck melek hakk\u0131ndaki bilgilerin \u00e7o\u011fu ondan iktibas edilmi\u015ftir. Onun anlat\u0131m\u0131na g\u00f6re bu melekler, Rabbin taht\u0131n\u0131n etraf\u0131nda dururlar. Rab, y\u00fcce bir taht\u0131n \u00fczerinde oturur. Taht\u0131 havada (ya da bug\u00fcn i\u00e7in bo\u015flukta diyelim) as\u0131l\u0131 durur. Onun ihti\u015fam\u0131n\u0131n g\u00f6r\u00fcnt\u00fcs\u00fc kehribar rengi gibidir. Ba\u015f\u0131nda bir ta\u00e7 bulunur ve aln\u0131nda tarif edilemez ismi yer al\u0131r. Bir taraf\u0131 ate\u015ftir ve di\u011fer taraf\u0131 da buzdur. Sa\u011f elinde ya\u015fam, sol elinde \u00f6l\u00fcm yer al\u0131r. Elinde ate\u015ften bir asa vard\u0131r. Pargod<\/strong> ad\u0131nda bir \u00f6rt\u00fc onun g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fc \u00f6rter. Bu \u00f6rt\u00fcn\u00fcn perdeledi\u011fi taht\u0131n sa\u011f\u0131nda Michael, solunda Gabriel, \u00f6n\u00fcnde Uriel ve arkas\u0131nda Raphael durur.(2)<\/sup><\/p>\n

Bu d\u00f6rt melek, arada Pargod adl\u0131 \u00f6rt\u00fc olmaks\u0131z\u0131n Tanr\u0131\u2019y\u0131 g\u00f6rebilme ayr\u0131cal\u0131\u011f\u0131na sahipken, di\u011ferleri bu \u00f6rt\u00fcn\u00fcn ard\u0131ndan emir almak mecburiyetindedir (Rappoport, 2005; s.39).<\/p>\n

Raphael\u2019in ve Uriel\u2019in adlar\u0131 Tevrat<\/em>\u2019\u0131n hi\u00e7bir yerinde ge\u00e7medi\u011fine g\u00f6re, Rabbi Eliezer bu meleklerin, Tanr\u0131\u2019n\u0131n neresinde durdu\u011funa kadar ince ayr\u0131nt\u0131lar\u0131 nereden biliyordu? Belli ki, \u00a0bu melek imgeleri Tevrat<\/em>\u2019\u0131n d\u0131\u015f\u0131nda \u00e7oktan kurgulanmaya ba\u015flanm\u0131\u015ft\u0131. Sonu\u00e7ta bu d\u00f6rt b\u00fcy\u00fck melekten ikisi (Raphael ve Uriel) Tevrat<\/em>\u2019ta, \u0130ncil<\/em>\u2019de ve Kuran<\/em>\u2019da yer almamalar\u0131na ra\u011fmen adlar\u0131ndaki ufak de\u011fi\u015fikliklerle \u0130slamiyet\u2019in bilinen ve kabul edilen k\u00fclliyat\u0131na girmi\u015f oldu. \u00dcstelik \u0130slam anlay\u0131\u015f\u0131ndaki d\u00f6rt b\u00fcy\u00fck mele\u011fin adlar\u0131n\u0131n, Arap\u00e7aya aktar\u0131l\u0131rken biraz bozulmu\u015f da olsa orijinallerine sad\u0131k kal\u0131nd\u0131\u011f\u0131 gayet a\u00e7\u0131kt\u0131r. Yani Michael Mikail\u2019e, Gabriel de Cebrail\u2019e d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Di\u011fer ikisinin Arap\u00e7aya uyarlanmas\u0131 s\u0131ras\u0131nda daha fazla farkl\u0131l\u0131k ya\u015fanm\u0131\u015ft\u0131r. \u00d6rne\u011fin Rafael \u0130srafil\u2019e, Uriel de (bu melek kimi kaynaklarda Suriel diye de yaz\u0131l\u0131r) Azrail\u2019e d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

Michael\u2019<\/em>in anlam\u0131 \u201cTanr\u0131 (El) gibi\u201ddir. Gabriel\u2019in anlam\u0131 \u201cTanr\u0131\u2019n\u0131n (El\u2019in) g\u00fcc\u00fc\u201dd\u00fcr. Uriel\u2019in anlam\u0131 \u201cTanr\u0131\u2019n\u0131n (El\u2019in) ihti\u015fam\u0131\u201dd\u0131r. Rafael\u2019in anlam\u0131 da \u201cTanr\u0131\u2019n\u0131n (El\u2019in) \u015fifas\u0131\u201dd\u0131r (Rappoport, 2005; s.40). K\u0131sacas\u0131 bu meleklerin isimleri bile El<\/strong> ad\u0131ndaki eski bir tanr\u0131n\u0131n ad\u0131n\u0131 ta\u015f\u0131r. \u00dcstelik \u0130slamiyet\u2019teki ilah kelimesinin \u00e7ekimli hali oldu\u011fu anla\u015f\u0131lan Allah kelimesi bile \u0130branice \u201cEloh\u201d s\u00f6zc\u00fc\u011f\u00fcnden gelir. Eloh ise, El-oha olarak, El ad\u0131na di\u015fil ek alarak \u201cg\u00fc\u00e7l\u00fc, kudretli\u201d anlam\u0131 kazanan bir s\u00f6zc\u00fckt\u00fcr.(3)<\/sup> Bundan da anla\u015f\u0131laca\u011f\u0131 gibi \u0130slamiyet, anahtar niteli\u011findeki en \u00f6nemli kavramlar\u0131 Yahudilikten devralm\u0131\u015ft\u0131r. Bu nedenle Yahudi dininde s\u00fcrekli hissedilen \u00e7oktanr\u0131c\u0131l\u0131k ve onun olmazsa olmaz\u0131 durumundaki insanbi\u00e7imlilikle (antropomorfizm) s\u00fcrekli sava\u015fmak zorunda kalm\u0131\u015ft\u0131r.<\/p>\n

Asl\u0131nda ba\u015flang\u0131\u00e7ta \u0130slam diniyle ayn\u0131 hassasiyeti, Tevrat<\/em>\u2019\u0131n n\u00fcvesi say\u0131labilecek olan Tora<\/em>\u2019n\u0131n yazarlar\u0131 da g\u00f6stermek istemi\u015flerdir. Bu nedenle Tanr\u0131\u2019n\u0131n yan\u0131 ba\u015f\u0131nda, irade sahibi herhangi bir varl\u0131\u011f\u0131n \u015fekillenmesine izin vermemi\u015flerdir. Tevrat<\/em> metinlerinin en eskisi olan ilk be\u015f kitaptaki (Tora<\/em>) \u00f6yk\u00fclerin arkaik karakteri, daha sonra hik\u00e2yeleri yeni ba\u015ftan ele almaya, yeni karakterlerle zenginle\u015ftirmeye ve daha inand\u0131r\u0131c\u0131 hale getirmeye zorlam\u0131\u015ft\u0131r. \u00d6rne\u011fin Cennet\u2019te insan\u0131 yasak meyveyi yemeye ayartan varl\u0131\u011f\u0131n y\u0131lan oldu\u011fu a\u00e7\u0131k se\u00e7ik anlat\u0131lmas\u0131na kar\u015f\u0131n, tefsir metinlerinde bu fig\u00fcr, \u015eeytan (Satan) olarak yeniden yorumlanm\u0131\u015ft\u0131r. Bu yeni isimlendirmedeki \u015eeytan, tutkular\u0131n\u0131n esiri oldu\u011fu i\u00e7in kalbini saran kibirle ba\u015f edemeyerek Tanr\u0131\u2019dan daha b\u00fcy\u00fck oldu\u011funa ili\u015fkin hayaller kurmaya ba\u015flam\u0131\u015ft\u0131r. En nihayetinde insan\u0131 yaratan Tanr\u0131, bu yeni varl\u0131\u011fa kendinden bir ruh \u00fcfledi\u011fini s\u00f6yleyip cennetteki b\u00fct\u00fcn meleklerin ona secde etmesini isteyince, \u015eeytan, insan\u0131n topraktan, kendisinin ise ate\u015ften yarat\u0131lm\u0131\u015f oldu\u011fu i\u00e7in daha \u00fcst\u00fcn say\u0131lmas\u0131 gerekti\u011fini iddia ederek bu emri \u00e7i\u011fneme c\u00fcreti g\u00f6stermi\u015ftir. Bu kibri y\u00fcz\u00fcnden cennetten kovulmu\u015f ama yine de cennete izinsiz girmeyi ba\u015fararak Adem ve Havva\u2019ya yasak edileni yapt\u0131rm\u0131\u015ft\u0131r.<\/p>\n

\u015eeytan imgesinin yarat\u0131lmas\u0131
\n<\/strong><\/p>\n

\u015eeytan imgesi, Pers (Zerd\u00fc\u015ft) etkisinden olsa gerek, ilk kez Tora<\/em>\u2019n\u0131n d\u0131\u015f\u0131nda, I. Tarihler<\/em> kitab\u0131nda ge\u00e7mi\u015ftir. Bu kitapta \u015eeytan isminin yaln\u0131zca bir kere ve hi\u00e7bir a\u00e7\u0131klama yap\u0131lmadan zikredilmi\u015f olmas\u0131, daha sonra tebar\u00fcz etmi\u015f olan bu fig\u00fcr\u00fcn eski metne sonradan yerle\u015ftirilmi\u015f olmas\u0131 anlam\u0131na gelir. Bu yerle\u015ftirme, muhtemelen Babil S\u00fcrg\u00fcn\u00fc y\u0131llar\u0131ndan sonra yap\u0131lan son d\u00fczeltme \u00e7al\u0131\u015fmalar\u0131 s\u0131ras\u0131nda olmu\u015ftur. Ama \u015eeytan\u2019\u0131n ger\u00e7ek anlamda geli\u015fkin bir fig\u00fcr olarak tasvir edildi\u011fi as\u0131l metin Ey\u00fcp\u2019\u00fcn \u00f6yk\u00fcs\u00fcd\u00fcr. Belki de bu \u00f6yk\u00fc, \u015eeytan imgesini ayr\u0131nt\u0131l\u0131 bir bi\u00e7imde literat\u00fcre dahil etmek i\u00e7in yaz\u0131lm\u0131\u015ft\u0131r. Bu metinde \u015eeytan, Zerd\u00fc\u015ftilerin kutsal kitab\u0131 Avesta<\/em>\u2019daki k\u00f6t\u00fcl\u00fck tanr\u0131s\u0131 Angra Mainyu kadar olmasa bile, yine de saf iyilikle saf k\u00f6t\u00fcl\u00fc\u011f\u00fcn sava\u015f\u0131n\u0131 temsil edecek kadar kuvvetlendirilmi\u015f bir fig\u00fcrd\u00fcr.<\/p>\n

B\u00f6ylece Tevrat<\/em>\u2019\u0131n arkaik ve ilkel hik\u00e2yesinde kim oldu\u011fu yeterince anla\u015f\u0131lamayan y\u0131lan\u0131n yerine \u00e7ok daha insans\u0131 ba\u015fka bir varl\u0131\u011f\u0131n hik\u00e2yesi yerle\u015ftirilmi\u015f olmaktad\u0131r. Y\u0131lan, ta\u015f devrinden kalma arkaik bir totem hayvan\u0131 fig\u00fcr\u00fc olarak art\u0131k anla\u015f\u0131lamaz hale geldi\u011finde, daha romans\u0131 bir karakterle yer de\u011fi\u015ftirmi\u015ftir. Yeni \u00f6yk\u00fcde y\u0131lan suretine giren ya da y\u0131lan\u0131 bu konuda g\u00f6revlendiren varl\u0131k \u015eeytan\u2019d\u0131r. Dini bir inan\u0131\u015f\u0131 hakk\u0131yla takip edebilecek insanlar art\u0131k \u015fehirlerde oturduklar\u0131 i\u00e7in, bir y\u0131lan\u0131n neden bu kadar \u00f6nemsendi\u011fine ili\u015fkin avc\u0131-toplay\u0131c\u0131 d\u00f6nemin k\u0131rsal ya\u015fant\u0131s\u0131n\u0131n kimi duyarl\u0131l\u0131klar\u0131 art\u0131k \u015fehirli insana anla\u015f\u0131lmaz ve sa\u00e7ma gelmeye ba\u015flam\u0131\u015ft\u0131r. Yeni d\u00f6nemde \u015fehirli insan, daha \u00fcst\u00fcn bir k\u00fclt\u00fcrel kodlaman\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131 oldu\u011fundan dolay\u0131, daha soyut karakterlere ve hik\u00e2yelere ihtiya\u00e7 duyulmu\u015ftur. \u0130\u015fte \u015eeytan imgesi b\u00f6ylesi bir soyutlaman\u0131n gerektirdi\u011fi ihtiyac\u0131 kar\u015f\u0131layacak yeg\u00e2ne fig\u00fcrd\u00fcr. Eskiden Tanr\u0131\u2019n\u0131n huzuruna \u00e7\u0131kacak kadar \u00f6nemli bir melekken, s\u0131rf h\u0131rs ve tutkular\u0131 y\u00fcz\u00fcnden ger\u00e7e\u011fi g\u00f6remeyerek kibrine yenik d\u00fc\u015fm\u00fc\u015ft\u00fcr. Tanr\u0131 taraf\u0131ndan lanetlenmesine ra\u011fmen yine de yok edilmemi\u015f ve yapabilece\u011fi en iyi \u015feyi (yani ayartma ve kand\u0131rmay\u0131) yapmas\u0131 i\u00e7in bir t\u00fcr \u00f6zg\u00fcrl\u00fck bile tan\u0131nm\u0131\u015ft\u0131r.<\/p>\n

Avc\u0131-toplay\u0131c\u0131 d\u00f6nemden itibaren \u00d6n Asya\u2019n\u0131n binlerce y\u0131ll\u0131k tarihinde, Neolitik ve hemen ard\u0131ndan gelen \u015fehirle\u015fme devrimlerini ya\u015famas\u0131na ra\u011fmen totem hayvan\u0131 olarak \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc devam ettiren y\u0131lan<\/strong> fig\u00fcr\u00fcn\u00fc bu ba\u011flam\u0131ndan kopararak \u015eeytan\u2019\u0131n basit bir arac\u0131s\u0131na d\u00f6n\u00fc\u015ft\u00fcrmekle, metnin ilk i\u00e7eri\u011finden sapma ka\u00e7\u0131n\u0131lmaz hale gelmi\u015ftir. Asl\u0131nda bu sapmayla yap\u0131lan \u015fey, yeniden tektanr\u0131c\u0131l\u0131ktan \u00e7oktanr\u0131c\u0131l\u0131\u011fa ge\u00e7i\u015ftir. \u00c7oktanr\u0131l\u0131 ve antropomorfik (insan bi\u00e7imli) tanr\u0131 panteonlar\u0131n\u0131n en sevilen hik\u00e2yelerine geri d\u00f6n\u00fclm\u00fc\u015ft\u00fcr. Ya\u015fl\u0131 kral-tanr\u0131n\u0131n hanedan\u0131na mensup prensler aras\u0131ndaki k\u0131skan\u00e7l\u0131k, entrika, dalavere \u00f6yk\u00fcleri mitolojilerin de\u011fi\u015fmez motifleridir. Melek fig\u00fcr\u00fcn\u00fcn \u00f6n plana \u00e7\u0131kar\u0131lmas\u0131 bir bak\u0131ma buna \u00e7anak tutmak anlam\u0131na gelmekte, ister istemez \u00e7oktanr\u0131c\u0131 y\u00f6n\u00fc g\u00fc\u00e7lendirmektedir. Bu durumda Tanr\u0131yla melekler aras\u0131nda bir s\u0131k\u0131nt\u0131n\u0131n ba\u015f g\u00f6stermesi ka\u00e7\u0131n\u0131lmazd\u0131r. Ey\u00fcp metninde melekler hakk\u0131nda \u015f\u00f6yle bir ibarenin yer almas\u0131 durum hakk\u0131nda bize bir fikir verebilir:<\/p>\n

\u201cTanr\u0131 meleklerine g\u00fcvenmiyorsa, G\u00f6kler bile O\u2019nun g\u00f6z\u00fcnde temiz de\u011filse, haks\u0131zl\u0131\u011f\u0131 su gibi i\u00e7en i\u011fren\u00e7, bozuk insana m\u0131 g\u00fcvenecek?\u201d(4)<\/sup><\/p>\n

K\u0131sacas\u0131 insanlar\u0131n melek kavram\u0131na ihtiyatl\u0131 yakla\u015fmalar\u0131nda fayda oldu\u011fu bellidir. Buna ra\u011fmen pek \u00e7ok dini metin bu konudaki hassasiyete uymay\u0131p deyim yerindeyse kantar\u0131n topuzunu ka\u00e7\u0131rd\u0131\u011f\u0131 i\u00e7in sans\u00fcr yemi\u015ftir.<\/p>\n

Apokrif (yasakl\u0131) bir metinde su\u00e7 i\u015fleyen melekler hakk\u0131nda yaz\u0131lanlar i\u015fin nereye kadar vard\u0131\u011f\u0131n\u0131 g\u00f6stermektedir:<\/p>\n

\"\"
\u0130rlanda\u2019da St. Alibe Katolik Kilisesi\u2019nde bulunan ve melekleri tasvir eden bir vitray. Soldan sa\u011fa Gabriel, Michael ve Raphael.<\/figcaption><\/figure>\n

\u201c(Bu meleklerden) ilkinin ad\u0131 Yekun\u2019du. O, kutsal meleklerin t\u00fcm \u00e7ocuklar\u0131n\u0131 sapt\u0131ran, onlar\u0131 d\u00fcnyaya getirip insanlar\u0131n k\u0131zlar\u0131yla yoldan \u00e7\u0131karand\u0131r. \u0130kincisinin ad\u0131 Kesabel\u2019di. O, meleklerin kutsal o\u011fullar\u0131na \u015feytani k\u0131lavuzlukta bulundu ve onlar\u0131 yoldan \u00e7\u0131kar\u0131p v\u00fccutlar\u0131n\u0131 insanlar\u0131n k\u0131zlar\u0131yla kirletmeye sevk etti. \u00dc\u00e7\u00fcnc\u00fcs\u00fc Gadreel\u2019di O, insano\u011fullar\u0131na t\u00fcm \u00f6ld\u00fcr\u00fcc\u00fc darbelerini g\u00f6sterdi ve Havva\u2019y\u0131 yoldan \u00e7\u0131kard\u0131. \u0130nsano\u011fullar\u0131na sava\u015f z\u0131rhlar\u0131n\u0131, sava\u015f k\u0131l\u0131\u00e7lar\u0131n\u0131 ve di\u011fer t\u00fcm \u00f6l\u00fcm silahlar\u0131n\u0131 g\u00f6sterdi. O zamandan sonra nesilden nesile d\u00fcnyada ya\u015fayanlara t\u00fcm bu \u015feyler onun elinden ge\u00e7ti. D\u00f6rd\u00fcnc\u00fcs\u00fcn\u00fcn ad\u0131 Penemuel\u2019di. O, insano\u011fullar\u0131na ac\u0131y\u0131 ve tatl\u0131y\u0131 ve meleklerin bilgeliklerinin t\u00fcm s\u0131rlar\u0131n\u0131 \u00f6\u011fretti. \u0130nsanlara m\u00fcrekkep ve k\u00e2\u011f\u0131tla yazmay\u0131 \u00f6\u011fretti; b\u00f6ylece bug\u00fcne kadar pek \u00e7oklar\u0131 g\u00fcnaha girdi. \u0130nsanlar b\u00f6yle bir ama\u00e7 i\u00e7in, inan\u00e7lar\u0131n\u0131 kalem ve m\u00fcrekkeple g\u00f6stermek i\u00e7in yarat\u0131lmad\u0131. \u0130nsanlar t\u0131pk\u0131 melekler gibi yarat\u0131ld\u0131 ki do\u011fru ve saf kalabilsinler ve her \u015feyi yok eden \u00f6l\u00fcm onlara dokunmas\u0131n. Ama \u015fimdi bilgileri nedeniyle yok oluyorlar ve bu g\u00fc\u00e7 onlar\u0131 t\u00fcketiyor.\u201d(5)<\/sup><\/p>\n

Melekler hususunda hi\u00e7 bilinmeyen isimler veren, onlar\u0131n pek \u00e7ok liderinin d\u00fcnyaya inip (t\u0131pk\u0131 Yunan mitolojisindeki Prometheus gibi) insan soyuna bilmemesi gerekenleri \u00f6\u011fretti\u011fini yazan, i\u015fledikleri su\u00e7lara kar\u015f\u0131l\u0131k sonsuza kadar \u00e7arpt\u0131r\u0131ld\u0131klar\u0131 cezay\u0131 \u00e7ekecekleri zindanlar hakk\u0131nda ayr\u0131nt\u0131l\u0131 g\u00f6zlemler aktaran bu metin, Yahudi din adamlar\u0131 taraf\u0131ndan sak\u0131ncal\u0131 bulunarak unutulmaya terk edilmi\u015ftir. Enok\u2019un Kitab\u0131<\/em> olarak T\u00fcrk\u00e7eye \u00e7evrilen bu metin, 1773 y\u0131l\u0131nda James Bruce ad\u0131nda biri taraf\u0131ndan o zamanki ad\u0131 Habe\u015fistan olan bug\u00fcnk\u00fc Etiyopya\u2019daki bir manast\u0131rda \u00fc\u00e7 n\u00fcsha halinde bulunmu\u015ftur. Kitap ancak 1821 y\u0131l\u0131nda \u0130ngilizceye \u00e7evrilmi\u015ftir.(6)<\/sup><\/p>\n

Enok ya da Hanok\u2019un \u0130slam inanc\u0131ndaki \u0130dris Peygamber oldu\u011fu varsay\u0131l\u0131r. Bir peygamberin kitab\u0131n\u0131n 1773 tarihine kadar unutulmu\u015f olmas\u0131 ise manidard\u0131r.<\/p>\n

H\u0131ristiyanl\u0131k ve \u0130slam
\n<\/strong><\/p>\n

Yahudili\u011fin monoteizm (tektanr\u0131c\u0131l\u0131k) ile politeizm (\u00e7oktanr\u0131c\u0131l\u0131k) aras\u0131ndaki bu karars\u0131z tutumu, \u00e7eli\u015fkileri ve uyumsuzluklar\u0131 nihayetinde iki yeni din meydana getirmi\u015ftir. H\u0131ristiyanl\u0131k, her ne kadar tektanr\u0131c\u0131 semavi dinler kategorisine al\u0131nsa da asl\u0131nda \u00e7oktanr\u0131c\u0131 (ve tabii ki antropomorfik) olmaktan kurtulamaz. \u00c7\u00fcnk\u00fc \u201cTanr\u0131\u2019n\u0131n o\u011flu \u0130sa\u201d tabiri ve onun \u00f6ncesinde, Tanr\u0131\u2019n\u0131n insan soyundan bir kad\u0131n\u0131 (Meryem) hamile b\u0131rakarak do\u011fum olay\u0131n\u0131 ger\u00e7ekle\u015ftirmesi, Tevrat<\/em>\u2019taki \u201cTanr\u0131 o\u011fullar\u0131\u201d ile insan k\u0131zlar\u0131 aras\u0131ndaki evlilik ili\u015fkisini hat\u0131rlat\u0131r. \u00dcstelik de bu defa Tanr\u0131\u2019n\u0131n bizzat kendisi i\u015fin i\u00e7indedir ve o\u011flu da Nefilim <\/strong>soyunu temsil eder hale gelir.<\/p>\n

Bu durumda tektanr\u0131c\u0131l\u0131k davas\u0131nda geriye bir tek \u0130slamiyet kalmaktad\u0131r. Onda bile felsefi anlamda tektanr\u0131c\u0131l\u0131\u011f\u0131n ne demek oldu\u011funa ili\u015fkin tart\u0131\u015fmalar \u00e7e\u015fitli tasavvuf anlay\u0131\u015flar\u0131 aras\u0131nda ancak baz\u0131lar\u0131n\u0131n ula\u015fabildi\u011fi bir \u00fcst kavray\u0131\u015ft\u0131r. \u0130slamiyet tektanr\u0131c\u0131 anlay\u0131\u015fa ancak melekler hususunda Yahudi ve H\u0131ristiyan din bilginleri taraf\u0131ndan yaz\u0131lan onca k\u00fclliyata s\u0131rt \u00e7evirerek, konuyu basitle\u015ftirip, ilgin\u00e7li\u011fini yok ederek ula\u015fabilmi\u015ftir. Her ne kadar \u0130slamiyet, \u201cd\u00f6rt b\u00fcy\u00fck melek\u201d kli\u015fesini Tevrat<\/em> ve \u0130ncil<\/em>\u2019den bile de\u011fil, do\u011frudan do\u011fruya Yahudi din k\u00fclliyat\u0131ndan, Rabbi<\/strong> unvanl\u0131 dini \u00fcstatlar\u0131n yaz\u0131lar\u0131ndan ve \u0130branice as\u0131llar\u0131n\u0131 muhafaza ederek alsa bile, \u00e7ok ciddi tadilattan ge\u00e7irmi\u015ftir. \u0130slamiyet, Midra\u015f ve Talmud k\u00fclliyat\u0131nda ad\u0131 ge\u00e7en pek \u00e7ok mele\u011fin g\u00f6rev ve yetkileri konusundaki onca ayr\u0131nt\u0131 ve karma\u015fay\u0131 bir kenara b\u0131rakarak d\u00f6rt b\u00fcy\u00fck mele\u011fin g\u00f6rev ve yetkilerini sarihle\u015ftirmi\u015f ve s\u0131n\u0131rland\u0131rm\u0131\u015ft\u0131r. \u00dcstelik bu konuda tart\u0131\u015fmay\u0131 bitirecek son nokta bizzat Kuran<\/em>\u2019\u0131n Enbiya suresinin 26. ayetinde konulmu\u015ftur. Ayet \u015f\u00f6yledir:<\/p>\n

\u201cRahm\u00e2n, \u00e7ocuk edindi\u201d dediler. O, b\u00f6yle \u015feylerden uzakt\u0131r, y\u00fccedir. Hay\u0131r, (evlat diye niteledikleri) o melekler ikrama erdirilmi\u015f kullard\u0131r.\u201d(7)<\/sup><\/p>\n

Bu ayet, meleklerin Tevrat<\/em> ve \u0130ncil<\/em>\u2019den yans\u0131yan imgesinin \u00f6n\u00fcne ge\u00e7ilmek i\u00e7indir. Tanr\u0131\u2019n\u0131n d\u0131\u015f\u0131nda fazlaca temay\u00fcz etmi\u015f her varl\u0131k eninde sonunda Tanr\u0131 iradesiyle \u00e7eli\u015fecek ve \u201cd\u00fc\u015fm\u00fc\u015f melekler\u201d kavram\u0131na d\u00f6n\u00fc\u015fecektir. \u00dcstelik yeterince taraftar buldu\u011fu takdirde bu meleklerden her biri d\u00fc\u015fk\u00fcn olmaktan da kurtulabilecek ve ba\u015fl\u0131 ba\u015f\u0131na bir tanr\u0131 olabilecektir. Hatta \u0130slam co\u011frafyas\u0131nda bunun bir \u00f6rne\u011fi bile vard\u0131r. Yezidilerin Melek Tavus\u2019u i\u015fte b\u00f6yle bir melektir. \u00dcstelik bu din, 13. ve 14. y\u00fczy\u0131l gibi hayli ge\u00e7 bir tarihte ve \u0130slami bir tarikat\u0131n b\u00fcnyesindeki d\u00f6n\u00fc\u015f\u00fcmle ortaya \u00e7\u0131kt\u0131\u011f\u0131na g\u00f6re (8)<\/sup> \u0130slamiyet\u2019in kat\u0131 kurallar\u0131 bile melek k\u00fcltlerinin ve \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131n \u00f6n\u00fcne ge\u00e7mekte yetersiz kalm\u0131\u015ft\u0131r.<\/p>\n

\u0130slamiyet, \u00e7oktanr\u0131l\u0131l\u0131ktan tektanr\u0131l\u0131l\u0131\u011fa ge\u00e7mek i\u00e7in ne\u015fteri bu melek meselesine vurmas\u0131 gerekti\u011finin fark\u0131ndad\u0131r. Meleklere belli bir kutsiyet atfedilmekle birlikte onlar\u0131 etkisizle\u015ftirecek \u00f6nlemleri alm\u0131\u015ft\u0131r. Klasik \u0130slam yazarlar\u0131nca melekler her zaman \u201cyemez, i\u00e7mez, uyumaz, di\u015filikleri-erkeklikleri yoktur\u201d gibi kli\u015fe s\u00f6zlerle tarif edilir. \u00c7\u00fcnk\u00fc ama\u00e7, meleklerin irade g\u00f6sterebilen bir varl\u0131k olarak alg\u0131lanmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7mektir.<\/p>\n

Tevrat<\/em>\u2019\u0131n ilk metinlerinin yaz\u0131ld\u0131\u011f\u0131 y\u0131llardan ba\u015flayarak, H\u0131ristiyanl\u0131k ve en nihayet \u0130slamiyet\u2019in yapt\u0131\u011f\u0131 fikirsel katk\u0131lara ra\u011fmen tektanr\u0131c\u0131l\u0131k h\u00e2l\u00e2 anla\u015f\u0131lmakta ve uygulanmakta zorluklarla kar\u015f\u0131la\u015fan felsefi bir yakla\u015f\u0131md\u0131r. Bunca zamand\u0131r o kadar m\u00fccadelelere, zorlamalara, hakk\u0131nda yaz\u0131lan onca yaz\u0131lara ra\u011fmen neden bu denli az anla\u015f\u0131labildi\u011fi ise \u00fczerinde durulmaya de\u011fer bir husustur. \u0130slamiyet, tektanr\u0131c\u0131l\u0131k konusunda ya\u015fad\u0131\u011f\u0131 zorlu\u011fu ancak tasavvuf ekolleriyle a\u015fmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r ama yine de geleneksel \u0130slam otoritelerince \u201csapk\u0131n\u201d olarak nitelendirilen tarikat ve cemaatler hi\u00e7 eksik olmam\u0131\u015ft\u0131r.<\/p>\n

Asl\u0131nda ger\u00e7ek manada tektanr\u0131c\u0131l\u0131k ancak \u0130slam co\u011frafyas\u0131 \u00fczerindeki merkeziyet\u00e7i b\u00fcy\u00fck imparatorluklarda anla\u015f\u0131l\u0131p benimsenebilmi\u015ftir. Ademimerkeziyet\u00e7i (feodal) devlet\u00e7iklerde tektanr\u0131c\u0131l\u0131\u011f\u0131n varl\u0131\u011f\u0131 sadece lafzi d\u00fczlemde kalm\u0131\u015f gibidir. Nitekim \u0130slam co\u011frafyas\u0131 \u00fczerinde birbirinden farkl\u0131 din ve inan\u0131\u015flar\u0131n varl\u0131\u011f\u0131, b\u00fcy\u00fck imparatorluklar\u0131n merkeziyet\u00e7ili\u011fine izin vermeyen co\u011frafyan\u0131n azizliklerinden ba\u015fka bir \u015fey de\u011fildir.<\/p>\n

Dipnotlar
\n<\/strong><\/p>\n

1) Angelo S. Rappoport, Myth and Legend of Ancient \u0130srael I<\/em>, Kessinger Yay\u0131nevi, 2005 s. 39.
\n2) Rabbi Eliezer, Pirke de Rabbi Eliezer, \u201cThe Serpent in Paradise\u201d, \u00c7ev. Gerald Friedlander, Kegan Paul, Trench, Trubner & Co. Ltd. Londra, ss. 22-23.
\n3) Erhan Altunay, \u201cEnok\u2019un Kitab\u0131\u2019na \u00d6ns\u00f6z\u201d, Peygamber Enok\u2019un Kitab\u0131<\/em>, Hermes Yay\u0131nlar\u0131, 2011, s. 20.
\n4) Tevrat<\/em>, Ey\u00fcp 15:15-16.
\n5) Peygamber Enok\u2019un Kitab\u0131<\/em>, Hermes Yay\u0131nlar\u0131, 2011, ss. 102-103.
\n6) Erhan Altunay, \u201cEnok\u2019un Kitab\u0131\u2019na \u00d6ns\u00f6z\u201d, Peygamber Enok\u2019un Kitab\u0131<\/em>, Hermes Yay\u0131nlar\u0131, 2011, ss. 8-9.
\n7) Elmal\u0131l\u0131 Hamdi Yaz\u0131r, Kur\u2019an Meali<\/em>.
\n8) Erol Sever, Yezidilik ve Yezidilerin K\u00f6keni<\/em>, Berfin Yay\u0131nlar\u0131, 2006, s. 73.<\/p>\n

Kaynak:<\/strong> Bilim ve Gelecek, Say\u0131:159, May\u0131s 2017 s.65<\/p>\n","protected":false},"excerpt":{"rendered":"

Tevrat\u2019\u0131n ilk metinlerinin yaz\u0131ld\u0131\u011f\u0131 y\u0131llardan ba\u015flayarak, H\u0131ristiyanl\u0131k ve en nihayet \u0130slamiyet\u2019in yapt\u0131\u011f\u0131 fikirsel katk\u0131lara ra\u011fmen tektanr\u0131c\u0131l\u0131k h\u00e2l\u00e2 anla\u015f\u0131lmakta ve uygulanmakta zorluklarla kar\u015f\u0131la\u015fan felsefi bir yakla\u015f\u0131md\u0131r. Bunca zamand\u0131r o kadar m\u00fccadelelere, zorlamalara, hakk\u0131nda yaz\u0131lan onca yaz\u0131lara ra\u011fmen neden bu denli az anla\u015f\u0131labildi\u011fi ise \u00fczerinde durulmaya de\u011fer bir husustur. Tevrat, bug\u00fcnk\u00fc haliyle derlenip tamamland\u0131\u011f\u0131nda, d\u00fcnya ilgin\u00e7 ve […]<\/p>\n","protected":false},"author":695,"featured_media":37354,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[19],"tags":[599,5390,438,613,612,615],"class_list":["post-37353","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-gundemi","tag-dinler-tarihi","tag-hristiyanlik","tag-islamiyet","tag-melekler","tag-tanri","tag-yahudilik"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t