{"id":9133,"date":"2004-07-01T01:25:41","date_gmt":"2004-06-30T22:25:41","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=9133"},"modified":"2017-05-16T21:07:05","modified_gmt":"2017-05-16T18:07:05","slug":"islamin-utopyasi-cennet","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2004\/07\/01\/islamin-utopyasi-cennet","title":{"rendered":"\u0130slam\u2019\u0131n \u00fctopyas\u0131: Cennet"},"content":{"rendered":"

Acaba, peygamberlerce ortaya konan cennet \u00fctopyas\u0131, Tanr\u0131sal oldu\u011fu s\u00f6ylense de, o \u00fctopyay\u0131 ortaya koyan peygamber ve seslendi\u011fi toplumun hayal d\u00fcnyas\u0131n\u0131 a\u015fabilmi\u015f midir? Bu sorunun yan\u0131t\u0131n\u0131 Hz. Muhammed\u2019in dilinde nesnelle\u015fen Kuran\u2019da arayal\u0131m. Sorumuzun yan\u0131t\u0131n\u0131 bulabilmek i\u00e7in, \u00f6nce, cennetin Kuran\u2019a g\u00f6re ne oldu\u011funu, oran\u0131n kimlere vaat edildi\u011fini, orada nelerin oldu\u011funu ara\u015ft\u0131rmam\u0131z gerekir.<\/em><\/p>\n

\u00dctopya kavram\u0131n\u0131 ilk defa, \u00dcnye \u0130mam Hatip Lisesi\u2019nde son s\u0131n\u0131f \u00f6\u011frencisiyken, Felsefe dersinde duymu\u015ftum. Felsefe \u00f6\u011fretmenimiz, Platon\u2019un Devlet<\/em>\u2019i, F. Bacon\u2019un Yeni Atlantis<\/em>\u2019i, T. More\u2019un \u00dctopya<\/em>\u2019s\u0131, T. Campanella\u2019n\u0131n G\u00fcne\u015f \u00dclkesi<\/em>\u2019ni anlat\u0131rken, \u00e7ok heyecanlanm\u0131\u015ft\u0131. Ad\u0131n\u0131 s\u0131k s\u0131k an\u0131msad\u0131\u011f\u0131m, sayg\u0131 de\u011fer Felsefe \u00f6\u011fretmenimiz Mithat Okuyucu\u2019nun g\u00f6zlerinde, bug\u00fcn bile an\u0131msad\u0131\u011f\u0131m bir \u0131\u015f\u0131lt\u0131 vard\u0131. Asl\u0131nda durgun, \u201cciddi, erdemli, so\u011fukkanl\u0131, heyecans\u0131z ve \u00e7ok ak\u0131lc\u0131\u201d g\u00f6r\u00fcnen birisiydi. Kimileri onun \u201ckom\u00fcnist ve dinsiz birisi\u201d oldu\u011funu s\u00f6ylerdi. Dindar hocalar\u0131n, hem felsefe \u00f6\u011fretmenimize, hem de felsefeye kar\u015f\u0131 bizi uyarmalar\u0131, onun ak\u0131lc\u0131 ve erdemli ki\u015fili\u011finin ard\u0131ndaki etkileyicili\u011fi g\u00f6zlemlemelerinden kaynaklanm\u0131\u015f olmal\u0131d\u0131r. Dindar \u00f6\u011fretmenler, derslerinde onun bir alkolik oldu\u011funu s\u00f6ylerler, onun i\u00e7in \u201cY\u00fcr\u00fcyen Tekel\u201d deyi\u015fini kullan\u0131rlar ve ahlaks\u0131zl\u0131\u011f\u0131ndan dem vururlard\u0131. Ama ben onun, ne alkoll\u00fc derse geldi\u011fini, ne de bize en ufak bir sayg\u0131s\u0131zl\u0131k yapt\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcm. Onun \u00fctopyalar\u0131 anlat\u0131\u015f\u0131n\u0131 ve heyecan\u0131n\u0131 h\u00e2l\u00e2 an\u0131msad\u0131\u011f\u0131ma ve neredeyse t\u00fcm \u00f6nemli felsefe klasiklerini okudu\u011fuma g\u00f6re, onun hakk\u0131nda yap\u0131lan olumsuz propagandalar beni pek etkilememi\u015f olmal\u0131. Ayn\u0131 \u015feyleri, \u00fcz\u00fclerek belirtmeliyim, di\u011fer arkada\u015flar\u0131m i\u00e7in s\u00f6ylemem pek m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir.<\/p>\n

Peygamberlerin \u00fctopyalar\u0131 ile filozoflar\u0131n \u00fctopyalar\u0131 aras\u0131ndaki farklar
\n<\/strong><\/em>Felsefe \u00f6\u011fretmenimizin \u201c\u00fctopyalar\u0131\u201d anlatt\u0131\u011f\u0131 derslerden sonra, \u201cdin dersi\u201d (bug\u00fcnk\u00fc ad\u0131 din k\u00fclt\u00fcr\u00fc ve ahlak bilgisi) \u00f6\u011fretmenimize, \u201c\u00fctopyalarla dinlerdeki cennetin\u201d bir ili\u015fkisinin olup olmad\u0131\u011f\u0131n\u0131 sormu\u015ftum. Bu soruya \u00f6\u011fretmenimiz \u00e7ok k\u0131zm\u0131\u015f; filozoflar\u0131n dinsizli\u011finden dem vurmu\u015ftu. Daha o zamanlar g\u00fcnl\u00fc\u011f\u00fcme, \u201cTanr\u0131, cennet ve \u00f6l\u00fcms\u00fczl\u00fck, mutluluk veren hayaller\u201d diye yazm\u0131\u015ft\u0131m. Ondokuz May\u0131s \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi\u2019nde okurken, Felsefe Tarihi derslerinde \u00fctopyalar yeniden g\u00fcndeme geldi. Felsefe Tarihi dersi \u00f6\u011fretmenimiz Prof. Dr. Hasan Katipo\u011flu, dinsel e\u011filimi g\u00fc\u00e7l\u00fc oldu\u011fu i\u00e7in olsa gerek, \u00fctopyalara hayal deyip ge\u00e7mi\u015f; \u00fczerinde neredeyse hi\u00e7 durmam\u0131\u015ft\u0131. Ona, dinlerin cenneti de \u00f6yle de\u011fil mi diye sormay\u0131 \u00e7ok istemi\u015ftim; ama fak\u00fcltede \u00f6zg\u00fcr bir ortam olmad\u0131\u011f\u0131 i\u00e7in not korkusundan soramam\u0131\u015ft\u0131m. Bu soruyu sorsayd\u0131m ger\u00e7ekten \u0130lahiyat Fak\u00fcltesi\u2019nden mezun olamazd\u0131m; bug\u00fcn bunu daha iyi kavr\u0131yorum; zira mast\u0131r yaparken kar\u015f\u0131la\u015ft\u0131\u011f\u0131m tutumlar, en az\u0131ndan Ondokuz May\u0131s \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi \u00f6\u011fretim \u00fcyelerinin \u00e7o\u011funun bilimden en ufak bir nasip alamad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u00fcyor. Okudu\u011fum materyallerden anlad\u0131\u011f\u0131ma g\u00f6re di\u011fer \u0130lahiyat fak\u00fclteleri de \u00e7ok farkl\u0131 de\u011fil. \u0130slam felsefesi ve Kelam dersi \u00f6\u011fretmenimiz Prof.\u00a0 Dr. Mehmet Da\u011f, dogmatizmin k\u00f6r zincirlerini k\u0131rm\u0131\u015f bir bilim insan\u0131 oldu\u011fu i\u00e7in,\u00a0 Farabi\u2019nin el-Med\u00eene el-F\u00e2z\u0131la<\/em> ve es-Siy\u00e2se el-Meden\u00ee<\/em> adl\u0131 eserlerinde kurgulad\u0131\u011f\u0131 \u00fctopyay\u0131 \u00f6\u011frendikten sonra, onunla bu konuda konu\u015fmak i\u00e7in odas\u0131na gitmi\u015ftim. Bir bilim insan\u0131 duyarl\u0131l\u0131\u011f\u0131 ile beni dinleyip, anlamaya \u00e7al\u0131\u015ft\u0131ktan sonra, \u201cdinle hayal g\u00fcc\u00fc aras\u0131ndaki ili\u015fki\u201d \u00fczerine beni \u00e7ok etkileyen \u015feyler s\u00f6ylemi\u015f ve bende pek ku\u015fku uyand\u0131ran ve yan\u0131t aramam\u0131 gerektiren pek \u00e7ok sorular sormu\u015ftu. Ona, zihnimde ku\u015fku uyand\u0131ran sorular sordu\u011fu i\u00e7in m\u00fcte\u015fekkirim; onun sayesinde, insan\u0131n \u00e7ok iyi bildi\u011fini sand\u0131\u011f\u0131 \u015feyler konusunda bile nas\u0131l yan\u0131labilece\u011fini \u00f6\u011frenmi\u015f bulunuyorum.<\/p>\n

Ger\u00e7ekten ko\u015fulland\u0131rmalar, pek \u00e7ok \u015feyi g\u00f6rmeye, farkl\u0131 a\u00e7\u0131lardan konuya bakmaya ve yeni sorular \u00fcretmeye engel oluyor ve an\u0131lan ko\u015fulland\u0131rmalar do\u011fru d\u00fc\u015f\u00fcnmeyi engelliyor. Bu y\u00fczden, insan\u0131, birisinin tersten bakan sorularla uyarmas\u0131 ve her \u015feyi tart\u0131\u015fmas\u0131 gerekti\u011fi konusunda bilin\u00e7lendirmesi ve i\u00e7ine ku\u015fkular sokmas\u0131 gerekiyor. Din ve hayal g\u00fcc\u00fc ve dolay\u0131s\u0131yla dinsel \u00fctopyalar konusunda Mehmet Da\u011f\u2019\u0131n beni uyand\u0131rd\u0131\u011f\u0131n\u0131 ve korktu\u011fum sorular\u0131 sormama ve yan\u0131tlar\u0131n\u0131 aramama neden oldu\u011funu itiraf etmeliyim. Onun beni y\u00f6nlendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 ku\u015fkucu bak\u0131\u015f a\u00e7\u0131s\u0131yla anlad\u0131m ki, dinler de \u00fctopyas\u0131z olmuyor. Peygamberler de, \u00f6\u011fretilerini ortaya koyarken \u00fctopyalara dayan\u0131yorlar; hatta \u00fctopya \u00fcretiyorlar. Her \u015feyden \u00f6nce \u015funu belirtmeliyim ki, \u0130mam Hatip Lisesi\u2019ndeki din dersi \u00f6\u011fretmenimiz \u0130slami duyarl\u0131l\u0131\u011f\u0131na dayanarak cennetle \u00fctopya aras\u0131nda kurulan ba\u011flant\u0131ya \u00e7ok k\u0131zm\u0131\u015f olsa da, ku\u015fkucu bak\u0131\u015f\u0131mda cennet benim zihnimde h\u00e2l\u00e2 \u00fctopya ile ili\u015fkili bir kavramd\u0131r. Ama, bu \u00fctopya, filozoflar\u0131n \u00fctopyalar\u0131ndan olduk\u00e7a farkl\u0131 bir \u00fctopyad\u0131r. G\u00f6rebildi\u011fim kadar\u0131yla farklar \u015funlar:<\/p>\n

    \n
  1. a) Filozoflar\u0131n \u00fctopyalar\u0131 bu d\u00fcnyaya ili\u015fkindir. Oysa dinlerin \u00fctopyalar\u0131, yani cennetleri, \u00f6te d\u00fcnyaya aittir.<\/li>\n
  2. b) Filozoflar \u00fctopyalar\u0131n\u0131n bireyselli\u011fini, kendi \u00fcr\u00fcn\u00fc olduklar\u0131n\u0131 a\u00e7\u0131k\u00e7a belirtirler. Dinlerin kurucusu peygamberler ise, kendi deneyimlerini yads\u0131y\u0131p, \u00fctopyalar\u0131n\u0131 (cennetlerini) Tanr\u0131\u2019ya ba\u011flarlar ve O\u2019na mal ederler.<\/li>\n
  3. c) Filozoflar\u0131n \u00fctopyalar\u0131, toplumsal, siyasal, hukuksal, bilimsel, teknik, vb. alanlarda g\u00fc\u00e7l\u00fc etkiler yarat\u0131p, uygarl\u0131\u011f\u0131n geli\u015fimine yol a\u00e7abilirler. Ama dinlerin, yani peygamberlerin \u00fctopyalar\u0131, salt, teselli arac\u0131d\u0131rlar. Ac\u0131lara, ya\u015fam\u0131n k\u0131r\u0131lganl\u0131klar\u0131na sabretme g\u00fcc\u00fc verseler de, bu d\u00fcnyay\u0131 imara, toplumsal ya\u015fam\u0131 geli\u015ftirmeye ciddi bir katk\u0131 sa\u011flamazlar. \u00c7\u00fcnk\u00fc, onlar mutlulu\u011fu \u00f6te d\u00fcnyaya ertelerler. Cennet \u00fctopyas\u0131n\u0131n, cehennemle birlikte insanlar\u0131n ahlaki ya\u015famlar\u0131na katk\u0131 sa\u011flad\u0131\u011f\u0131 s\u00f6ylense de, dindarlar aras\u0131nda yap\u0131lan basit bir g\u00f6zlem, bunun pek de do\u011fru olmad\u0131\u011f\u0131n\u0131 g\u00f6sterebilecek niteliktedir.<\/li>\n<\/ol>\n

    Peygamberlerin \u00fctopyalar\u0131 filozoflar\u0131nkinden ni\u00e7in daha \u00e7ok kabul g\u00f6rm\u00fc\u015ft\u00fcr?
    \n<\/strong><\/em>Peygamberlerin \u00fctopyalar\u0131, filozoflar\u0131nkinden daha \u00e7ok kabul g\u00f6rm\u00fc\u015ft\u00fcr. Bu nedensiz de\u011fildir. Kan\u0131mca bunun en \u00f6nemli nedeni, az \u00f6nce s\u00f6z\u00fcn\u00fc etti\u011fim, ya\u015fam\u0131n k\u0131r\u0131lganl\u0131\u011f\u0131 ve ac\u0131lar kar\u015f\u0131s\u0131nda, peygamberlerin \u00fctopyalar\u0131n\u0131n, insana teselli sunmas\u0131, edilginli\u011fin rahatl\u0131\u011f\u0131n\u0131 duyumsatmas\u0131, \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc, sonsuz mutlulu\u011fu vaat etmesi ve \u00fctopyan\u0131n kendisinin Tanr\u0131\u2019ya ba\u011flanmas\u0131d\u0131r. Bir yanda mutlulu\u011fu bu d\u00fcnyada arayan, bunu sa\u011flamak i\u00e7in insan\u0131 m\u00fccadeleye \u00e7a\u011f\u0131ran, insani bir \u00fctopya; di\u011fer yanda, mutlulu\u011fu hem de salt\u0131k mutlulu\u011fu \u00f6te d\u00fcnyaya erteleyen ve Tanr\u0131sal oldu\u011fu s\u00f6ylenen bir \u00fctopya. Kuran<\/em>\u2019\u0131n da dedi\u011fi gibi, bu d\u00fcnya ahiret kar\u015f\u0131s\u0131nda nedir ki: \u201cSadece bir oyun ve e\u011flence.\u201d (1) Buna ra\u011fmen Kuran<\/em>, di\u011fer kutsal kitaplar gibi bu d\u00fcnyaya ili\u015fkin yarg\u0131lar ortaya koymay\u0131 da ihmal etmez (2).<\/p>\n

    Kur\u2019an\u2019\u0131n \u00fctopyas\u0131: Cennet
    \n<\/strong><\/em>Acaba, peygamberlerce ortaya konan cennet \u00fctopyas\u0131, Tanr\u0131sal oldu\u011fu s\u00f6ylense de, o \u00fctopyay\u0131 ortaya koyan peygamber ve seslendi\u011fi toplumun hayal d\u00fcnyas\u0131n\u0131 a\u015fabilmi\u015f midir? Gelin bu sorunun yan\u0131t\u0131n\u0131 \u0130slam peygamberi Hz. Muhammed\u2019in dilinde nesnelle\u015fen Kuran<\/em>\u2019da arayal\u0131m. Sorumuzun yan\u0131t\u0131n\u0131 bulabilmek i\u00e7in, \u00f6nce, cennetin Kuran<\/em>\u2019a g\u00f6re ne oldu\u011funu, oran\u0131n kimlere vaat edildi\u011fini, orada nelerin oldu\u011funu ara\u015ft\u0131rmam\u0131z gerekmektedir.<\/p>\n

    Cennet ne demektir?
    \n<\/strong><\/em>Cennet s\u00f6zc\u00fc\u011f\u00fc Arap\u00e7a\u2019d\u0131r ve a\u011fa\u00e7larla \u00f6rt\u00fcl\u00fc, gizli bah\u00e7e demektir. Kuran sadece cennet s\u00f6zc\u00fc\u011f\u00fcn\u00fc kullanmaz; na\u2019\u00eem (zevkler-nimetler), adn (bah\u00e7e), me\u2019v\u00e2 (konak, durak), firdevs (bah\u00e7e, mutluluk yeri) gibi s\u00f6zc\u00fckler de kullan\u0131r (3). Son s\u00f6zc\u00fck b\u00fcy\u00fck bir ihtimalle, Yunanca paredeisos\u00a0 s\u00f6zc\u00fc\u011f\u00fc ile ba\u011flant\u0131l\u0131d\u0131r. Arap\u00e7a\u2019ya da, s\u00f6zc\u00fc\u011f\u00fcn as\u0131l kayna\u011f\u0131 olan Fars\u00e7a\u2019dan ge\u00e7mi\u015f olmal\u0131d\u0131r. \u0130slam bilginleri, na\u2019\u00eem, adn, me\u2019v\u00e2 ve firdevsi, cennetin dereceleri olarak kabul etmi\u015flerdir. Kuran<\/em> kimi ifadeleri ile b\u00f6yle bir derecelendirmeden s\u00f6z etse de (4), yer yer dilsel bi\u00e7emin (\u00fcsl\u00fbb) uyakl\u0131l\u0131\u011f\u0131n\u0131 koruma kayg\u0131s\u0131n\u0131n, s\u00f6z konusu kavramlar\u0131n kullan\u0131m\u0131nda etkili oldu\u011fu g\u00f6r\u00fcl\u00fcr. Nitekim cennet s\u00f6zc\u00fc\u011f\u00fc hem Mekk\u00ee, hem Meden\u00ee bildirilerde kullan\u0131lmas\u0131na ra\u011fmen, di\u011ferleri daha \u00e7ok Mekk\u00ee bildirilerde ge\u00e7mektedir; Mekk\u00ee bildiriler ise \u015fiirseldir.<\/p>\n

    Cennet betimi ni\u00e7in daha \u00e7ok Mekk\u00ee ayetlerde yer almaktad\u0131r?
    \n<\/strong><\/em>Cennete ait betimlemeler Mekk\u00ee bildirilerde yo\u011funla\u015f\u0131r; Meden\u00ee bildirilerde ise pek cennet betimine yer verilmez. Bunun nedeni, Mekke d\u00f6neminde, \u0130slam\u2019a \u00e7a\u011fr\u0131n\u0131n yo\u011fun olarak yap\u0131lmas\u0131nda ve inananlara yap\u0131lan i\u015fkenceler kar\u015f\u0131s\u0131nda onlar\u0131 teselli etme \u00e7abas\u0131nda aranmal\u0131d\u0131r. Cennet, Araplar\u2019\u0131 \u0130slam\u2019a inand\u0131rmada ve inananlar\u0131 tesellide g\u00fc\u00e7l\u00fc bir motif olarak kullan\u0131l\u0131r. Oysa Medine d\u00f6neminde, inananlar toplumu kurulmu\u015f, i\u015fkenceler bitmi\u015ftir; art\u0131k cennet betimi te\u015fvikine ve tesellisine ba\u015f vurmaya pek gerek yoktur. Sadece, arada bir herhangi bir dinsel eyleme g\u00fcd\u00fcleme, \u00f6zellikle sava\u015fa (cihad) y\u00f6nlendirme gere\u011fi ortaya \u00e7\u0131k\u0131nca, cennet an\u0131l\u0131r. Ayr\u0131ca, Adem ve Havva \u00f6yk\u00fcs\u00fc, yani yasak meyve, cennetten kovulma, \u015feytan\u0131n Adem ve Havva\u2019y\u0131 kand\u0131rmas\u0131 olay\u0131 da, Mekk\u00ee bildirilerde s\u0131k s\u0131k yinelenir. Medeni bildirilerde ise sadece birka\u00e7 kez de\u011finilir.<\/p>\n

    Burada, bir noktan\u0131n alt\u0131n\u0131 \u00e7izmek gerekir. Kuran<\/em> cennet motifini Mekke\u2019de s\u0131k s\u0131k kullansa bile, inanmayan Araplar\u2019\u0131 daha \u00e7ok, k\u0131yamet ve cehennemle korkutma y\u00f6ntemini tercih eder (5). San\u0131r\u0131m bu, Mekkeli m\u00fc\u015friklerin Hz. Muhammed\u2019e yapt\u0131klar\u0131 i\u015fkenceler ve itirazlarla ilgili bir olgudur. \u00d6yle anla\u015f\u0131l\u0131yor ki, i\u015fkence ve itirazlara cehennem tehdidiyle kar\u015f\u0131 konmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

    Cennet \u015fu anda var m\u0131, varsa nerede?
    \n<\/strong><\/em>Birka\u00e7 ayette cennetin kap\u0131lar\u0131ndan ve bu kap\u0131larda inananlar\u0131 kar\u015f\u0131layan melek bek\u00e7ilerden s\u00f6z edilir (6). Kuran<\/em> cennetin nerede oldu\u011funu a\u00e7\u0131k\u00e7a s\u00f6ylemese de, 7. semada oldu\u011funu ima (7) eden ifadelere yer verir.\u00a0 Yine, baz\u0131 d\u00fc\u015f\u00fcn\u00fcrlere g\u00f6re peygamberin Tanr\u0131 ile, baz\u0131lar\u0131na g\u00f6re de Cebrail\u2019le g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ima eden pasajlarda (8), cennetin g\u00f6kte oldu\u011fu anlay\u0131\u015f\u0131 yer al\u0131r. \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri, cennetin \u015fu an var olup olmad\u0131\u011f\u0131 konusunda ayr\u0131l\u0131\u011fa d\u00fc\u015fm\u00fc\u015f olsalar da, Kuran<\/em>, onun \u015fu an mevcut oldu\u011funa i\u015faret eder. Hatta cennetin, yer ve g\u00f6k var oldu\u011fu s\u00fcrece var olaca\u011f\u0131n\u0131, yer ve g\u00f6k yok olunca yok olaca\u011f\u0131n\u0131 ima eden bir ifadeye yer verir (9).<\/p>\n

    \u015eehitlerin \u00f6l\u00fc olmad\u0131klar\u0131n\u0131 belirten ayet, onlar\u0131n Allah kat\u0131nda oldu\u011funu ifade eder (10). Bu \u0130slam bilginleri ve hadislere g\u00f6re cennette olduklar\u0131 anlam\u0131na gelir. Ancak Kuran<\/em>\u2019\u0131n genel kan\u0131s\u0131na g\u00f6re, \u00f6len insanlar \u00e7\u00fcr\u00fcy\u00fcp toprak olurlar ve Rabbin d\u0131\u015f\u0131nda hi\u00e7bir \u015fey kalmaz (11); bu ve benzeri ifadeler Kuran<\/em>\u2019\u0131n ruhsal \u00f6l\u00fcms\u00fczl\u00fc\u011fe yer vermedi\u011fi anlam\u0131na al\u0131nabilir. K\u0131yamet sonras\u0131 s\u00fbra \u00fcflenince insanlar mezarlardan, bitkilerin topraktan \u00e7\u0131kmas\u0131 gibi \u00e7\u0131karlar (12) ve terazi kurulur (13); Tanr\u0131 mah\u015fer yerine, sekiz mele\u011fin ta\u015f\u0131d\u0131\u011f\u0131 taht \u00fczerinde getirilir (14). Meleklerce tutulan eylem tutanaklar\u0131 a\u00e7\u0131l\u0131r; \u015fahitler dinlenir (insan\u0131n organlar\u0131 bile aleyhine \u015fahitlik yapar), yaz\u0131lanlara bak\u0131l\u0131r (15). Terazide eylemler tart\u0131l\u0131r. Bu yarg\u0131lama sonunda, yarg\u0131lamada aklananlar cennete gidebilir. Bir ayete g\u00f6re, hi\u00e7 kimse cehenneme gitmeden cennete gidemeyecektir (16).<\/p>\n

    Cennete kimler gidecektir?
    \n<\/strong><\/em>Kuran cennete gideceklerin niteliklerini pek \u00e7ok ayette s\u0131ralar. Ama, cennete gideceklerle ilgili bir geli\u015fim evresi g\u00f6zlenir. Kurani bildiriler yakla\u015f\u0131k 23 y\u0131lda ortaya kondu\u011fu i\u00e7in, bu olduk\u00e7a do\u011fald\u0131r. \u00c7\u00fcnk\u00fc her bir dinsel, ahlaksal, hukuksal y\u00fck\u00fcml\u00fcl\u00fck getirildi\u011finde, uyanlar cennetle te\u015fvik edilmi\u015f; uymayanlar cehennemle korkutulmu\u015ftur. \u0130nananlar, Tanr\u0131\u2019ya inanan iyi eylem sahipleri (17) (inan\u00e7s\u0131z, iyi eylemde bulunsa da cennete gidemez), Tanr\u0131\u2019ya ortak ko\u015fmayanlar (18), g\u00fcnahlar\u0131ndan tevbe edenler (19), Tanr\u0131 yolunda sava\u015fanlar (20), namaz k\u0131lanlar, zekat verenler, Allah\u2019a g\u00fczel bir bor\u00e7 verenler (21) (sadaka verenler) vb. cennete gider. Baz\u0131 ayetler, cennete girmenin tek \u015fart\u0131 olan Tanr\u0131\u2019ya ortak ko\u015fmamay\u0131 ileri s\u00fcrerler (22). Mekke d\u00f6nemi ile Medine d\u00f6neminin ilk y\u0131llar\u0131na ait kimi ayetler, Yahudi, H\u0131ristiyan ve Sabiiler\u2019in de cennete girebilece\u011fini ima eder (23). Bunun i\u00e7in \u0130slami \u00f6\u011fretileri uygulamalar\u0131n\u0131 \u015fart ko\u015fmaz. Daha ileri giderek, Yahudiler\u2019i Tevrat<\/em>\u2019a, H\u0131ristiyanlar\u2019\u0131 \u0130ncil<\/em>\u2019e uymaya \u00e7a\u011f\u0131r\u0131r (24).<\/p>\n

    Gelenek\u00e7i \u0130slam bilginleri Medine d\u00f6neminin ileriki y\u0131llar\u0131nda bu ayetlerin y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131ld\u0131\u011f\u0131na (nesh) inan\u0131rlar. Kuran<\/em>\u2019\u0131n baz\u0131 ifadeleri cennete girmeyi, insanlar\u0131n kazan\u0131mlar\u0131na ba\u011flarken, baz\u0131lar\u0131 ise, bunu Tanr\u0131\u2019n\u0131n l\u00fctfuna, hidayetine, iradesine ve emrine ba\u011flar (25). Genel kan\u0131, Tanr\u0131\u2019n\u0131n diledi\u011finin cennete girece\u011fi yolundad\u0131r. Hatta kimi ayetlerde, kimin cennete kimin de cehenneme gideceklerinin Tanr\u0131 kat\u0131nda bir kitapta yaz\u0131l\u0131 oldu\u011fu belirtilir (26). Zaten, Kuran<\/em>\u2019a g\u00f6re, Tanr\u0131\u2019n\u0131n sapt\u0131rd\u0131\u011f\u0131n\u0131 kimse do\u011fru yola iletemez. Do\u011fru yola iletti\u011fini de, kimse sapt\u0131ramaz (27). D\u00fcnya bir s\u0131nav olarak sunulsa bile (28), bu s\u0131nav\u0131n sonucu Tanr\u0131\u2019n\u0131n nesnesini zorunlu k\u0131lan bilgisi sayesinde \u00f6nceden belirlidir. Bunu sadece insanlar bilmez. Oysa Tanr\u0131 bilir.<\/p>\n

    Kur\u2019an\u2019\u0131n cennet betimi: Cennette neler var?
    \n<\/strong><\/em>Acaba Kuran<\/em>\u2019\u0131n inananlara vaat etti\u011fi cennette neler var? Kuran<\/em>\u2019\u0131n cennet betimlemelerinde kulland\u0131\u011f\u0131 en ba\u015fat deyi\u015f, altlar\u0131ndan \u0131rmaklar akan bah\u00e7e deyi\u015fidir (29). Bu anlat\u0131m \u00e7\u00f6l ko\u015fullar\u0131na olduk\u00e7a uyumludur. Oras\u0131, bir sonsuzluk ve \u00f6l\u00fcms\u00fczl\u00fck yeridir. Orada g\u00fcnah, yasak, kin, nefret, \u00fcz\u00fcnt\u00fc, yorgunluk, b\u0131kk\u0131nl\u0131k, k\u00f6t\u00fc s\u00f6z, bo\u015f lak\u0131rd\u0131, yoktur. Orada, g\u00f6nl\u00fcn ve g\u00f6z\u00fcn istedi\u011fi her \u015fey vard\u0131r. Bunlar inananlar\u0131n \u00f6d\u00fcl\u00fcd\u00fcrler (30). Kuran<\/em>\u2019da sunulan bu \u00f6d\u00fclleri ana hatlar\u0131yla ele almak gerekmektedir.<\/p>\n

    Cennetteki<\/em><\/strong> cinsel \u00f6d\u00fcller
    \n<\/strong><\/em>Kuran<\/em> en \u00e7ok, cinsel arzular\u0131n tatminine ili\u015fkin ifadelere yer verir. Bu ba\u011flamda, huriler, e\u015fler ve o\u011flanlar (g\u0131lm\u00e2n-vild\u00e2n<\/strong>) s\u0131k s\u0131k g\u00fcndeme gelir (31). Huriler ve e\u015flerin farkl\u0131 olduklar\u0131 ifade edilir. \u0130slam bilginlerine g\u00f6re, e\u015flerden kas\u0131t, bu d\u00fcnyadaki e\u015flerdir. Huriler, ya\u015f\u0131t, yeniden yarat\u0131lm\u0131\u015f, bakire, iri g\u00f6zl\u00fc, beyaz tenli, inci, mercan ve \u00f6rt\u00fcl\u00fc yumurta gibi, iyi huylu, \u00e7ad\u0131rlara kapanm\u0131\u015f, ye\u015fil yast\u0131klara ve g\u00fczel d\u00f6\u015feklere uzanm\u0131\u015f, ince ipekten elbiseler giymi\u015f, tak\u0131larla s\u00fcslenmi\u015f, g\u00f6\u011f\u00fcsleri yeni tomurcuklanm\u0131\u015f, daha \u00f6nce ne bir insan ne de bir cin dokunmu\u015f, g\u00f6zleri sadece erkeklerine bakan, sad\u0131k e\u015flerdir (32). Erkeklerin d\u00fcnyadaki e\u015fleri de, t\u0131pk\u0131 kendileri gibi ya\u015f\u0131t olarak yeniden diriltilmi\u015flerdir. Yataklar, serilmi\u015f yayg\u0131lar, atlas kapl\u0131 yast\u0131klar daima haz\u0131rd\u0131r. P\u0131nar ba\u015flar\u0131nda, g\u00f6lgelerde hep erkeklerle huriler ve e\u015fleri beraberdir (33).<\/p>\n

    O\u011flanlar (g\u0131lm\u00e2n<\/strong>) ise bilezikli, k\u00fcpeli, ya\u015f\u0131t, gen\u00e7, \u00f6l\u00fcms\u00fcz, sa\u00e7\u0131lm\u0131\u015f inciler gibi, cennettekilerin etraf\u0131nda dola\u015f\u0131p onlara hizmet eder (34). O\u011flanlarla ilgili, farkl\u0131 yorumlar yap\u0131lm\u0131\u015ft\u0131r. Kimilerine g\u00f6re, Arap aristokratlar\u0131n\u0131n e\u015fcinsel e\u011filimine vurgu yapmaktad\u0131r. Kuran<\/em> o\u011flanlar\u0131 kad\u0131nlarla ili\u015fkili olarak g\u00f6rmez. Erkeklerin e\u015flerinin d\u0131\u015f\u0131nda hurileri vard\u0131r; ama kad\u0131nlar\u0131n e\u015flerinin d\u0131\u015f\u0131nda sahip olduklar\u0131 ba\u015fka bir varl\u0131ktan s\u00f6z edilmez. Erkeklere sunulan huriler, bu d\u00fcnyadaki cariyelere kar\u015f\u0131l\u0131k gibidirler. Cennetteki o\u011flanlar ise, erkek k\u00f6lelere kar\u015f\u0131l\u0131k gelebilir. Belki kimi gen\u00e7, yak\u0131\u015f\u0131kl\u0131 k\u00f6leler, e\u015fcinsel e\u011filimli aristokratlarca kullan\u0131l\u0131yor olabilir. Durum e\u011fer b\u00f6yleyse, Kuran<\/em>\u2019daki o\u011flan deyi\u015fi, bunun bir yans\u0131mas\u0131 olarak d\u00fc\u015f\u00fcn\u00fclebilir. Kuran<\/em>\u2019da e\u015fcinselli\u011fin yasakl\u0131l\u0131\u011f\u0131, b\u00f6yle bir yorum i\u00e7in engel olarak sunulamaz. \u00c7\u00fcnk\u00fc, i\u00e7ki yasa\u011f\u0131na ra\u011fmen cennetteki en temel \u00f6d\u00fcllerden birisi i\u00e7kidir (35).<\/p>\n

    Cennetteki yiyecek ve i\u00e7ecekler
    \n<\/strong><\/em>Cennette, insan\u0131n can\u0131n\u0131n istedi\u011fi meyveler, dallar\u0131 sark\u0131k a\u011fa\u00e7lar, \u00fcz\u00fcm, kiraz, nar, muz, hurma, et, ku\u015f eti bulunmaktad\u0131r (36). Yine orada, bozulmayan sudan \u0131rmaklar, tad\u0131 de\u011fi\u015fmeyen s\u00fctten \u0131rmaklar, i\u00e7ince lezzet veren \u015farap \u0131rmaklar\u0131, s\u00fczme baldan \u0131rmaklar, i\u00e7imi g\u00fcnah olmayan, testilerde, kadehlerde sunulan, ba\u015f a\u011fr\u0131s\u0131 yapmayan, akl\u0131 uyu\u015fturmayan, m\u00fch\u00fcrl\u00fc halis, i\u00e7ildi\u011finde misk kokusu b\u0131rakan \u015faraplar yer almaktad\u0131r ve tensimden, selsebil diye adland\u0131r\u0131lan kaynaklardan akan bu i\u00e7kiler, g\u00fcm\u00fc\u015f kaplar, billur kaseler, zencefil kar\u0131\u015f\u0131m\u0131 kadehlerde sunulurlar ve zevkle i\u00e7ilirler. Orada hesaps\u0131z bir r\u0131z\u0131k ve b\u00fcy\u00fck mutluluk vard\u0131r (37).<\/p>\n

    Cennette kullan\u0131lan e\u015fyalar
    \n<\/strong><\/em>\u0130\u00e7inde hurilerin yatt\u0131\u011f\u0131 \u00e7ad\u0131rlar, k\u00f6\u015fkler, o\u011flanlar\u0131n (g\u0131lm\u00e2n<\/strong>) hizmet ederken kulland\u0131\u011f\u0131 testiler, g\u00fcm\u00fc\u015f kaplar, g\u00fczel nesneler, giyilen ipekler, atlaslar, kal\u0131n atlastan yataklar, sedirler, inciler, parlak atlas elbiseler, d\u00f6\u015fekler, ibrikler, konulmu\u015f kadehler, billur kaseler, g\u00fcm\u00fc\u015f kaseler, serilmi\u015f yataklar, ye\u015fil yast\u0131klar, \u00fcstlerine oturulan tahtlar (38), vb. cennet betiminde kullan\u0131lan ba\u015fl\u0131ca nesnelerdir.<\/p>\n

    Cennette Tanr\u0131\u2019y\u0131 g\u00f6rme
    \n<\/strong><\/em>Kuran cenneti bir zevk ve e\u011flence yeri olarak sunar. Orada, sevin\u00e7li me\u015fguliyetlerden s\u00f6z eder (39). Anlat\u0131m tamamen maddidir. Bu maddi anlat\u0131ma, Tanr\u0131\u2019y\u0131 g\u00f6rmeyi de ekler. Cennettekilerin en b\u00fcy\u00fck nimetlerinden birisi de Tanr\u0131\u2019ya bakmakt\u0131r (40). Hadislerin deyi\u015fiyle ay\u0131n 14\u2019\u00fc gibi Tanr\u0131 g\u00f6r\u00fclecektir. Kimi \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri, bu g\u00f6rmenin manevi oldu\u011funu ileri s\u00fcrm\u00fc\u015fler, kimileri de Tanr\u0131\u2019n\u0131n g\u00f6r\u00fclmesi olay\u0131n\u0131 reddetmi\u015flerdir.<\/p>\n

    Kur\u2019an\u2019\u0131n cennet betimi, Hz. Muhammed\u2019in ve Arap aristokratlar\u0131n\u0131n hayal d\u00fcnyas\u0131n\u0131n basit bir izd\u00fc\u015f\u00fcm\u00fc m\u00fc?<\/p>\n

    Kuran<\/em>\u2019\u0131n inananlara sundu\u011fu cennet \u00fctopyas\u0131 g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, olduk\u00e7a maddi ifadelerle betimlenmi\u015f; 7. y\u00fczy\u0131l Arap aristokratlar\u0131n\u0131n ve Hz. Muhammed\u2019in hayal d\u00fcnyas\u0131n\u0131 a\u015famam\u0131\u015ft\u0131r. Ayr\u0131ca, Arap toplumunun ataerkil yap\u0131s\u0131n\u0131 a\u015ft\u0131\u011f\u0131n\u0131 da s\u00f6ylemek zordur. Araplar\u2019\u0131n \u00e7ok e\u015flili\u011fi, kad\u0131n tutkusu, bek\u00e2rete yapt\u0131klar\u0131 vurgu, beyaz tenli kad\u0131nlara ve ergenli\u011fe hen\u00fcz girmi\u015f, g\u00f6\u011f\u00fcsleri yeni kabarm\u0131\u015f k\u0131zlara d\u00fc\u015fk\u00fcnl\u00fckleri, i\u00e7ki alemleri, s\u00fcsl\u00fc o\u011flanlar\u0131n hizmetlerinden duyduklar\u0131 zevk ve tembellikleri, cennet betimlemelerinin ana konusu olmu\u015ftur. Y\u00f6relerinde \u00e7ok az bulunan, muz, nar, kiraz gibi meyveler ile, \u00e7\u00f6lde hasret kal\u0131nan so\u011fuk su ve i\u00e7inden \u0131rmaklar akan bah\u00e7e \u00f6zlemleri, Arap co\u011frafyas\u0131 ve iklimin cennet betimindeki izd\u00fc\u015f\u00fcmleridir. Cennette sahip olunaca\u011f\u0131 s\u00f6ylenen nesneler, \u00f6zellikle taht, atlas elbiseler, atlas yataklar, g\u00fcm\u00fc\u015f ve alt\u0131n kaseler, ibrikler, ipek giysiler vb. \u00f6zlemlerini duyduklar\u0131 \u0130ran ve Do\u011fu saraylar\u0131 ile ili\u015fkili olmal\u0131d\u0131r. Tanr\u0131\u2019n\u0131n g\u00f6r\u00fclmesi olgusu da, Hz. Muhammed\u2019e yap\u0131lan, \u201cTanr\u0131y\u0131 kar\u015f\u0131m\u0131za getirmedik\u00e7e sana inanmayaca\u011f\u0131z\u201d (41) gibi deyi\u015flere bir yan\u0131t olarak d\u00fc\u015f\u00fcn\u00fclebilir. Bu d\u00fcnyada Tanr\u0131\u2019y\u0131 g\u00f6rmek olursuz olunca, ahirete ertelenmi\u015f, sadece inananlara \u00f6zg\u00fc k\u0131l\u0131nm\u0131\u015ft\u0131r. Bu veriler, Kuran<\/em>\u2019da sunulan cennet betiminin hem insansal, hem tarihsel hem de yerel oldu\u011funu g\u00f6stermektedir. B\u00f6ylesi bir betimin bug\u00fcn\u00fcn insan\u0131na hitap etti\u011fini s\u00f6ylemek ve modern Kuran<\/em> yorumcular\u0131n\u0131n yapt\u0131\u011f\u0131 gibi evrensel, yani her d\u00f6nemde ge\u00e7erli oldu\u011funu iddia etmek i\u00e7in insan\u0131n akl\u0131n\u0131 bir kenara itmesi, ve de zihninin dogmatizmin zincirleriyle ku\u015fat\u0131lm\u0131\u015f olmas\u0131 gerekmez mi?<\/p>\n

    D\u0130PNOTLAR
    \n<\/strong>1) Bkz. Ankeb\u00fbt S\u00fbresi, 64; Hadid S\u00fbresi, 20.
    \n2) Bkz. Bakara S\u00fbresi, 200-2002; Araf S\u00fbresi, 31-32; Maide S\u00fbresi, 77-78.
    \n3) Bkz. Beyine S\u00fbresi, 8; Kehf S3uresi, 107-108; Taha S\u00fbresi, 75-76.
    \n4) Bkz. Taha S\u00fbresi, 75.
    \n5) Bunu g\u00f6rmek i\u00e7in Kuran\u2019\u0131n 30\u2019uncu c\u00fcz\u00fcn\u00fc; yani Nebe S\u00fbresi ve ondan sonra gelen k\u0131sa s\u00fbreleri bir kez y\u00fczeysel olarak okumak yeterlidir.
    \n6) Bkz. Rad S\u00fbresi, 22-24; Z\u00fcmer Suresi, 73-75.
    \n7) Bkz. Araf S\u00fbresi, 40;
    \n8) Bkz. Necm S\u00fbresi, 14-15.
    \n9) Bkz. Hud S\u00fbresi, 108.
    \n10) Bkz. Ali \u0130mran S\u00fbresi, 169.
    \n11) Bkz. Kasas S\u00fbresi, 88; Rahman S\u00fbresi, 26-27.
    \n12) Bkz. Adiyat S\u00fbresi, 9-10.
    \n13) Bkz. Karia S\u00fbresi, 6-9.
    \n14) Bkz. M\u00fcmin S\u00fbresi, 7; Z\u00fcmer S\u00fbresi, 75.
    \n15) Bkz. Hakka S\u00fbresi, 19-29; Vak\u0131a S\u00fbresi, 27-44; \u0130sra S\u00fbresi, 71; M\u00fcddessir S\u00fbresi, 39; M\u00fcminun S\u00fbresi, 62.
    \n16) Bkz. Meryem S\u00fbresi, 71.
    \n17) Bkz. Nisa S\u00fbresi, 57.
    \n18) Nisa S\u00fbresi, 48.
    \n19) Bkz. Ali \u0130mran S\u00fbresi, 89.
    \n20) Bkz. Ali \u0130mran S\u00fbresi, 142.
    \n21) Bkz. Maide S\u00fbresi, 12.
    \n22) Bkz. Nisa S\u00fbresi, 48, 116.
    \n23) Bkz. Bakara S\u00fbresi, 62; Maide S\u00fbresi, 69.
    \n24) Bkz. Maide S\u00fbresi, 43,47,66.
    \n25) Bkz. Nisa S\u00fbresi, 57,173; Maide S\u00fbresi, 18, 54; En\u2019am S\u00fbresi, 39.
    \n26) Bkz. Tevbe S\u00fbresi, 51; Enbiya S\u00fbresi, 101.
    \n27) Bkz. En\u2019am S\u00fbresi, 39.
    \n28) Bkz. En\u2019am S\u00fbresi, 165.
    \n29) \u00d6rne\u011fin bkz. Bakara S\u00fbresi (II), 25.
    \n30) Bkz. Saffat S\u00fbresi, 40-49;Zuhruf S\u00fbresi, 69-73; T\u00fbr S\u00fbresi, 37-25; Rahman S\u00fbresi, 52-76.
    \n31) Bkz. Vak\u0131a S\u00fbresi, 17-38; \u0130nsan S\u00fbresi, 10-20.
    \n32) Bkz. Rahman S\u00fbresi, 70-76; \u0130nsan S\u00fbresi, 10-20; Vak\u0131a S\u00fbresi, 16-18.
    \n33) Bkz. Vak\u0131a S\u00fbresi, 15-17.
    \n34) Bkz. \u0130nsan S\u00fbresi, 10-20; Vak\u0131a S\u00fbresi, 17.
    \n35) Bkz. \u0130nsan S\u00fbrei, 10-20; Tur S\u00fbresi, 17-25.
    \n36) Bkz. Saffat S\u00fbresi, 40; Rahman S\u00fbresi, 40 vd.; Vak\u0131a S\u00fbresi, 17-38; \u0130nsan S\u00fbresi, 10-20.
    \n37) Bkz. \u0130nsan S\u00fbresi, 10-20 Vak\u0131a S\u00fbresi, 17-19;\u00a0 Mutaffifin S\u00fbresi, 22-28.,T\u00fbr S\u00fbresi, 17-25.
    \n38) Bkz. \u0130nsan S\u00fbresi, 10-20.
    \n39) Bkz. Yasin S\u00fbresi, 55-58.
    \n40) Bkz. K\u0131y\u00e2met S\u00fbresi, 22-23.
    \n41) \u00d6rne\u011fin bkz. \u0130sr\u00e2 S\u00fbresi (XVII) 91.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Acaba, peygamberlerce ortaya konan cennet \u00fctopyas\u0131, Tanr\u0131sal oldu\u011fu s\u00f6ylense de, o \u00fctopyay\u0131 ortaya koyan peygamber ve seslendi\u011fi toplumun hayal d\u00fcnyas\u0131n\u0131 a\u015fabilmi\u015f midir? Bu sorunun yan\u0131t\u0131n\u0131 Hz. Muhammed\u2019in dilinde nesnelle\u015fen Kuran\u2019da arayal\u0131m. Sorumuzun yan\u0131t\u0131n\u0131 bulabilmek i\u00e7in, \u00f6nce, cennetin Kuran\u2019a g\u00f6re ne oldu\u011funu, oran\u0131n kimlere vaat edildi\u011fini, orada nelerin oldu\u011funu ara\u015ft\u0131rmam\u0131z gerekir. \u00dctopya kavram\u0131n\u0131 ilk defa, \u00dcnye […]<\/p>\n","protected":false},"author":483,"featured_media":9134,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[43,224,221],"tags":[556,441,592,583],"class_list":["post-9133","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-5-sayi","category-din-ve-dinler-tarihi","category-felsefe","tag-islam","tag-islam-felsefesi","tag-kuran","tag-utopya"],"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