{"id":4044,"date":"2018-11-14T19:30:36","date_gmt":"2018-11-14T16:30:36","guid":{"rendered":"http:\/\/misak.millidusunce.com\/?p=4044"},"modified":"2018-11-15T18:27:35","modified_gmt":"2018-11-15T15:27:35","slug":"alaqa-ve-ilmi-gercegi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/alaqa-ve-ilmi-gercegi\/","title":{"rendered":"Alaqa ve ilm\u00ee ger\u00e7e\u011fi"},"content":{"rendered":"

<\/h2>\n
\"\u0130smail

\u0130smail Yak\u0131t-Alaqa ve ilmi ger\u00e7e\u011fi<\/p><\/div>\n

Yaz\u0131, Prof. Dr. \u0130smail YAKIT\u2019\u0131n <\/em>\u201cKur\u2019\u00e2n\u2019\u0131 Anlamak\u201d
\nkitab\u0131ndan al\u0131nm\u0131\u015ft\u0131r.<\/em><\/p>\n

Alaqa kavram\u0131n\u0131n anlam\u0131 nedir?<\/h2>\n

\u201cAlaqa\u201d kelimesi Kur\u2019\u00e2n\u2019da be\u015f defa tekil olarak, bir defa da \u00e7o\u011ful olarak ge\u00e7er. Allah Kur\u2019\u00e2n\u2019da \u015f\u00f6yle buyurmaktad\u0131r:
\n\u062b\u064f\u0645\u0651 \u062e\u0644\u0642\u0652\u0646\u0627 \u0627\u0644\u0646\u0651\u064f\u0637\u0652\u0641\u064e\u0629 \u0639\u064e\u0644\u064e\u0642\u064e\u0629
\n\u201cSonra nutfeyi alaqaya (embriyona) \u00e7evirdik.\u201d (M\u00fcminun 23\/14) Ayn\u0131 \u015fekilde ba\u015fka bir s\u00fbrede insan\u0131 nutfeden sonra da \u201calaqa\u201ddan yaratt\u0131\u011f\u0131n\u0131 ifade buyurur:
\n\u0641\u0625\u0646\u0651\u0627 \u062e\u0644\u0642\u0652\u0646\u0627\u0643\u064f\u0645\u0652 \u0645\u0650\u0646\u0652 \u062a\u064f\u0631\u0627\u0628\u064d \u062b\u064f\u0645\u0651 \u0645\u0650\u0646\u0652 \u0646\u064f\u0637\u0652\u0641\u064e\u0629\u064d \u062b\u064f\u0645\u0651 \u0645\u0646\u0652 \u0639\u064e\u0644\u064e\u0642\u064e\u0629\u064d
\n\u201cSizi bir topraktan sonra bir nutfeden sonra da bir \u201calaqa\u201d dan yaratt\u0131k.\u201d (Hac, 22\/5)
\nHer iki \u00e2yet-i kerimede de \u201calaqa\u201d kelimesiyle, nutfeyi takip eden cenine ait bir safha kastedildi\u011fi g\u00f6r\u00fclmektedir. Ba\u015fka bir deyi\u015fle; yumurtan\u0131n d\u00f6llenmesini takip eden safha oldu\u011fu anla\u015f\u0131lmaktad\u0131r.
\nNitekim kelime, s\u00f6zl\u00fcklerde ve dilcilere g\u00f6re \u015fu \u015fekilde kullan\u0131lm\u0131\u015ft\u0131r:
\nAliqa (\u00e7. alqan)= bir \u015feye as\u0131l\u0131 olan
\nAliqa bi-veledin= kad\u0131n gebe kald\u0131
\nAlaqa -uluqan -ilqan – ulqan – alaqaten (b\u00e2 veya al\u00e2 harf-i ceriyle) = birine duygusal olarak ba\u011flanmak, g\u00f6n\u00fclden ba\u011flanmak, \u00e2\u015f\u0131k olmak
\nAliqa yaf\u2019alu= bir \u015feyi yapmaya ba\u015flamak.
\nAllaqa (b\u00e2 ya da al\u00e2 harf-i ceriyle)= bir \u015feyi ask\u0131da b\u0131rak\u00acmak.
\nAlaqa (\u00e7. alaq) = ba\u011flanan, yap\u0131\u015fan, tak\u0131nan tutunan, e\u00acmen.
\nAlaqa (\u00e7. Alaqat, alaq)= s\u00fcl\u00fck demektir (zoo.)
\n\u201cAlaqa\u201d kelimesinin s\u00f6zl\u00fck anlam\u0131yla ilgili olarak, Ebu\u2019l-Fazl\u2019\u0131n \u201cM\u00fcfred\u00e2t\u201d adl\u0131 kitab\u0131nda yapt\u0131\u011f\u0131 a\u00e7\u0131klamalar\u0131 esas almay\u0131 uygun bulduk. Ebu\u2019l-Fazl yapt\u0131\u011f\u0131 a\u00e7\u0131klamada, dilde her biri otorite olan \u201cS\u0131hah\u201d ve \u201cel-Kamus\u201du hat\u0131rlat\u0131r \u015fekilde ve bu iki kayna\u011fa dayanarak \u201calaqa\u201d kelimesine; \u201cbirle\u015fmek, biti\u015fmek, as\u0131l\u0131 olmak, cezbetme, g\u00f6n\u00fclden sevgi, a\u015fk\u201d anlamlar\u0131n\u0131 vermektedir.
\nEmir Ali \u015f\u00f6yle der: \u201cArap\u00e7ay\u0131 do\u011frudan \u00f6\u011frenmi\u015f olan herkesin, alaq kelimesiyle, Fars\u00e7a ve Urducada s\u0131k kullan\u0131lan \u2018biti\u015fmek ve ili\u015fki\u2019 anlam\u0131na gelen \u2018taalluk\u2019 kelimesi aras\u0131ndaki ba\u011f\u0131 anlamas\u0131 gerekir. Zira her iki kelimenin k\u00f6k\u00fc de ayn\u0131d\u0131r.\u201d<\/p>\n

Alaqa \u201ckan p\u0131ht\u0131s\u0131\u201d de\u011fildir<\/h2>\n

B\u00fct\u00fcn Kur\u2019\u00e2n yorumcular\u0131 \u201calaqa\u201d kelimesinin \u201ckan p\u0131ht\u0131s\u0131\u201d ya da \u201cbir par\u00e7a kan\u201d anlam\u0131na geldi\u011finde ittifak etmi\u015flerdir. Bu anlam\u0131n nereden geldi\u011fini hen\u00fcz tam olarak bilemiyoruz. Bununla birlikte bu anlam\u0131n, ilk Yunan hekimi Hipokrat ve takip\u00e7ilerinden etkilenmenin bir sonucu olarak ortaya \u00e7\u0131km\u0131\u015f olmas\u0131 m\u00fcmk\u00fcnd\u00fcr. S\u00f6z konusu anlam\u0131n embriyolojinin ortaya \u00e7\u0131kmas\u0131ndan \u00f6nce, d\u00fc\u015f\u00fck halindeki birka\u00e7 haftal\u0131k ceninin, rahim kan\u0131yla kar\u0131\u015f\u0131k olmas\u0131ndan hareketle ortaya \u00e7\u0131km\u0131\u015f olmas\u0131 ve daha sonra da bu anlamda kullan\u0131lm\u0131\u015f olmas\u0131 muhtemeldir.<\/p>\n

\u201cAlaq\u201d kelimesi, embriyonun ilk haftalar\u0131na veya birinci ay\u0131na i\u015faret etmektedir<\/h2>\n

Bu tart\u0131\u015fmay\u0131 bir tarafa b\u0131rak\u0131rsak, \u201calaqa\u201d kelimesini bir hadis-i \u015ferife dayanarak tefsire \u00e7al\u0131\u015fal\u0131m. Tabii olarak burada \u201calaqa\u201d kelimesiyle, insan embriyonuna ait birbirini takip eden safhalardan biri kastedilmi\u015ftir.
\nAbdullah b. Mesud\u2019dan rivayet edildi\u011fine g\u00f6re \u015f\u00f6yle demi\u015ftir:
\nBize Hz. Peygamber (s.a.) \u015f\u00f6yle s\u00f6yledi: \u201cSizden birinizin v\u00fccudu, anne karn\u0131nda k\u0131rk g\u00fcn i\u00e7erisinde \u201cnutfe\u201d olarak bir araya getirilir. Sonra ayn\u0131 \u015fekilde \u201calaqa\u201d, daha sonra \u201cmud\u011fa\u201d olur. Sonra ona bir melek g\u00f6nderilir ve kendisine ruh \u00fcf\u00fcr\u00fcl\u00fcr. Mele\u011fe d\u00f6rt \u015fey emredilir: \u00e7ocu\u011fun r\u0131zk\u0131n\u0131, ecelini, amelini, sa\u00eed ve \u015fak\u00ee olaca\u011f\u0131n\u0131 yazar. Vallahi sizden birisi cennet ehlinin ameliyle amel eder. Nerdeyse cennetle kendisi aras\u0131nda bir ar\u015f\u0131n kadar bir mesafe kal\u0131r. Derken takdir \u00f6n\u00fcne ge\u00e7er ve cehennem ehlinin amelini yapar ve cehenneme girer. \u00d6te yandan yine sizden birisi cehennemlik birisi gibi amel i\u015fler. Nerdeyse kendisiyle cehennem aras\u0131nda bir ar\u015f\u0131n gibi bir mesafe kal\u0131r. Derken cennet ehlinin amelini i\u015fler ve cennete girer\u201d.<\/p>\n

\u00d6yle g\u00f6r\u00fcn\u00fcyor ki hadis-i \u015ferifte ge\u00e7en \u201calaq\u201d kelimesi, embriyonun ilk haftalar\u0131na veya birinci ay\u0131na i\u015faret etmektedir. Buna g\u00f6re d\u00f6llenen yumurta k\u0131rk g\u00fcn sonra alaqa ve mud\u011fa olur. Daha sonra kendisine ruh \u00fcf\u00fcr\u00fcl\u00fcr (=canl\u0131 olan cenine insan olma y\u00f6n\u00fcnde genetik bir program yap\u0131l\u0131r.)
\n\u015eimdi, embriyonun geli\u015fim evrelerine muhtemelen uyan bu terimi tan\u0131mlayabiliriz: Bu k\u0131rk g\u00fcn boyunca, spermatozoid (=nutfa) taraf\u0131ndan d\u00f6llenen yumurta, rahime yap\u0131\u015f\u0131r. B\u00f6ylece embriyon bir yandan rahime \u00e7engel gibi as\u0131lm\u0131\u015f ve bir k\u00f6k olu\u015ftururken di\u011fer yandan da beslenir. Rahime as\u0131l\u0131 bu d\u00f6llenmi\u015f yumurta adeta bir parazit pozisyonunu and\u0131r\u0131r. Ba\u015fka bir ifadeyle, asl\u0131nda bu \u201clarve embryonaire\u201d (= embryon kurt\u00e7u\u011fu) parazitin bizzat kendisidir. Burada \u201calaqa\u201d kelimesiyle parazit konumunda olan embriyonun kastedildi\u011fi a\u00e7\u0131kt\u0131r. Ya da daha a\u00e7\u0131k bir ifadeyle; s\u00f6z konusu anlamla, ceninin do\u011fum an\u0131na kadarki geli\u015fimine ait t\u00fcm evreleri ihtiva etmesi sebebiyle, kurt \u015feklindeki embriyonun kastedilmi\u015f olmas\u0131d\u0131r. Zira cenin hamilelik s\u00fcresi boyunca bir parazittir. Yani anneden beslenir.<\/p>\n

G\u0131das\u0131n\u0131 emerek alan her \u015fey alaq ve alaq da cenindir<\/h2>\n

Bu noktada Bucaille gibi , \u201calaqa\u201d kelimesinin ilk anlam\u0131yla yetinip ba\u015fka anlamlara gerek duymayan kimseler de vard\u0131r. Ona g\u00f6re \u201calaqa\u201d bir yere as\u0131l\u0131 oland\u0131r ki embriyon taraf\u0131ndan as\u0131l\u0131 olma s\u00fcreci do\u011fum olay\u0131na kadar her safhada vard\u0131r. \u00c7\u00fcnk\u00fc, biz kelimeyi bu anlamla s\u0131n\u0131rlaman\u0131n do\u011fru olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyoruz. Burada \u201calaqa\u201d kelimesinin bir yerde \u00e7o\u011ful \u015fekliyle kullan\u0131ld\u0131\u011f\u0131n\u0131 da ilave etmemiz gerekir. Nitekim Allah Kur\u2019\u00e2n\u2019da (\u062e\u064e\u0644\u064e\u0642\u064e \u0627\u0644\u0625\u0650\u0646\u0652\u0633\u0627\u0646\u064e \u0645\u0650\u0646\u0652 \u0639\u064e\u0644\u064e\u0642\u064d) \u201c\u0130nsan\u0131 alaqtan yaratt\u0131\u201d. (Alaq, 96\/2) demektedir. Ayr\u0131ca as\u0131l\u0131 olan her \u015feyin g\u0131dalanmas\u0131 zar\u00fbr\u00ee de\u011fildir! Ama bunun aksine, g\u0131das\u0131n\u0131 emerek alan her \u015feyin as\u0131l\u0131 olmas\u0131 zar\u00fbridir. Bu y\u00fczden \u201calaqa\u201d kelimesini, \u201cg\u0131das\u0131n\u0131 emerek alan her \u015fey\u201d \u015feklinde anlamak en uygun olan\u0131d\u0131r. Yani rahim boyu b\u00fct\u00fcn geli\u015fimi boyunca, g\u0131das\u0131n\u0131 emerek alan cenin kastedilmektedir.
\nZikretmi\u015f oldu\u011fumuz anlamlar\u0131n tamam\u0131, Kur\u2019\u00e2n nass\u0131yla uyum halinde g\u00f6z\u00fck\u00fcyor. Buna ra\u011fmen kelimeyi bilimsel anlamda tek bir anlamla tek bir terminolojiyle s\u0131n\u0131rlamamam\u0131z gerekebilir. Bunun i\u00e7in, \u201cAlaqa\u201d kelimesine ait s\u00f6zl\u00fck anlamlar\u0131 tan\u0131mlay\u0131p semantik tahl\u00eelini yapt\u0131ktan sonra, bu kavram\u0131n embriyolojideki anlam\u0131n\u0131 ele almam\u0131z gerekir.<\/p>\n

Embriyoloji alan\u0131n\u0131n bir terimi olarak alaq<\/h2>\n

Paris T\u0131p Fak\u00fcltesi profes\u00f6rlerinden A. Giroud ve Leli\u00e8vre\u2019nin belirtti\u011fine g\u00f6re; t\u0131pta, embriyonun ilk safhalar\u0131na ait bug\u00fcne kadar yap\u0131lm\u0131\u015f mevcut ara\u015ft\u0131rmalar tam anlam\u0131yla yap\u0131lm\u0131\u015f ve bu hususta yeterli bulgular elde edilmi\u015f de\u011fildir. Ancak son y\u0131llarda Hertig ve Rock\u2019un gayretleri sonucu embriyonunun ilk evresine ait \u0131\u015f\u0131k tutucu birtak\u0131m bilgiler elde etmi\u015f bulunuyoruz.
\nEmbriyona ait veriler, bizim, embriyo\u2019nun d\u00f6llenmesinden itibaren, yumurta zar\u0131ndan kurtuluncaya, ba\u015fka bir deyimle, yumurtadan \u00e7\u0131k\u0131ncaya kadarki evreleri \u00fczerinde durdu\u011fumuzu teyit etmektedir. Bu geli\u015fme evresi, embriyoya ait bir safha olarak nitelendirilir. Bu k\u00fc\u00e7\u00fck canl\u0131, zar y\u0131rt\u0131l\u0131p olgunla\u015f\u0131ncaya kadar, larva olarak kalmaktad\u0131r. Bu yeni evreye \u201clarva evresi\u201d denmektedir. \u0130lk safhada cenine ait d\u00f6nemler ger\u00e7ekten k\u0131sad\u0131r. Fakat canl\u0131n\u0131n geli\u015fimine ba\u011fl\u0131 olarak karma\u015f\u0131k hale gelmesiyle birlikte ba\u011f\u0131ms\u0131z bir hayata ula\u015fabilmesi daha uzun bir zamana ihtiya\u00e7 duyar. Anne, bu zaman i\u00e7erisinde hen\u00fcz olu\u015fan bu k\u00fc\u00e7\u00fc\u011f\u00fc bir g\u0131da deposuyla besler.
\nAlaqa hem dinsel metinler de hem de bilimde cenine ait evrelere i\u015faret eder
\n\u201cAlaqa\u201d kelimesine ait gerek din\u00ee metinlerde ve gerekse genetik biliminde s\u00f6z konusu edilen b\u00fct\u00fcn bu takdim etmi\u015f oldu\u011fumuz izahlardan sonra, bunun bilimsel anlamda \u201cembriyon\u201d ya da \u201cd\u00f6llenmi\u015f yumurta\u201d oldu\u011funu s\u00f6yleyebiliriz. Alaqa kelimesiyle -daha \u00f6nce bu kelimenin \u201cembriyon\u201d anlam\u0131na geldi\u011fini ifade etmi\u015ftik- as\u0131l\u0131, biti\u015fik ve emen, ayn\u0131 zamanda parazit olan bir \u015fey kast edildi\u011fini tekrar belirtmeye gerek duymuyoruz. Daha a\u00e7\u0131k olmas\u0131 i\u00e7in buna k\u0131saca \u201cembriyon\u201d diyebiliriz. Lafz\u0131n \u00e7o\u011ful \u015fekliyle bu anlam\u0131 g\u00f6stermesi Alaq S\u00fbresi\u2019nin ikinci \u00e2yetinde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi daha a\u00e7\u0131kt\u0131r. Buna g\u00f6re alaq; cenin ve cenine ait merhalelerdir. Buna, \u201ccenin\u201d kelimesinin, Arap\u00e7ada kar\u015f\u0131m\u0131za \u201calaq\u201d kelimesinin bir m\u00fcteradifi olarak \u00e7\u0131kt\u0131\u011f\u0131n\u0131 da eklememiz gerekir.
\n\u201cCenine ait merhaleler\u201d anlam\u0131na gelen \u201calaq\u201dtan hareketle ceninin, embriyonun h\u00fccrelerinin b\u00f6l\u00fcnme ve \u00e7o\u011falma safhas\u0131, embriyonun meydana gelme safhas\u0131 gibi birka\u00e7 safhadan ge\u00e7en, emici bir varl\u0131k olu\u011funu biliyoruz. Buna ba\u011fl\u0131 olarak embriyoya ait bu merhalelerden her birine \u201calaqa\u201d ismi verilmesi gerekir.
\nAllah Teala \u015f\u00f6yle buyurur: (\u062e\u064e\u0644\u064e\u0642\u064e \u0627\u0644\u0625\u0650\u0646\u0652\u0633\u0627\u0646\u064e \u0645\u0650\u0646\u0652 \u0639\u064e\u0644\u064e\u0642\u064d) \u201c\u0130nsan\u0131 alaq\u2019tan yaratt\u0131\u201d yani \u201cembriyonlardan\u201d yaratt\u0131. Bu bir anlam\u00acda \u201c\u0130nsan\u0131, embriyona ait evrelerin her birinden ge\u00e7irdi.\u201d (Alaq, 96\/2) demektir. Bir ba\u015fka \u00e2yette de \u015f\u00f6yle buyurur:
\n\u0647\u0648 \u0627\u0639\u0644\u0645 \u0628\u0643\u0645 \u0627\u0630 \u0627\u0646\u0634\u0627\u0643\u0645 \u0645\u0646 \u0627\u0644\u0627\u0631\u0636 \u0648 \u0627\u0630 \u0627\u0646\u062a\u0645 \u0627\u062c\u0646\u0629 \u0641\u0649 \u0628\u0637\u0648\u0646 \u0627\u0645\u0651\u0647\u0627\u062a\u0643\u0645
\n\u201cSizi yerden var ederken ve siz annelerinizin kar\u0131nlar\u0131nda cenin halinde iken sizleri \u00e7ok iyi bilen odur.\u201d (Necm, 53\/32)
\nBurada \u201cecinne\u201d kelimesi \u201cstades embryonnaires\u201d yani embriyonlar, bir di\u011fer tabirle embriyonun rahim i\u00e7indeki geli\u015fim evrelerinin t\u00fcm\u00fcd\u00fcr. Zaten \u201ctavr\u201d lafz\u0131n\u0131n, embriyo safhas\u0131nda meydana gelen insana ait de\u011fi\u015fiklik, \u201chal\u201d lafz\u0131n\u0131n ise embriyonun iki safhas\u0131 aras\u0131nda meydana gelen, bir\u00e7ok say\u0131da ve k\u00fc\u00e7\u00fck de\u011fi\u015fiklikler anlam\u0131na geldi\u011fini bilmemiz gerekir. Burada \u201chal, merhale ve tavr\u201d kelimeleri ayn\u0131 anlamdad\u0131rlar.<\/p>\n

Alaq s\u00f6zc\u00fc\u011f\u00fcnde sakl\u0131 genetik ve evrimsel ger\u00e7ekler<\/h2>\n

Canl\u0131 bir varl\u0131k olarak insan, ana karn\u0131nda kendi t\u00fcr\u00fcn\u00fcn b\u00fct\u00fcn \u00f6zelliklerini potansiyel olarak kendisinde bulunduran bir h\u00fccreden meydana gelmi\u015ftir.
\nD\u00f6llenmi\u015f yumurta, morula, blastula ve gastrula ad\u0131 verilen karakteristik, birbirini takip eden bir dizi b\u00f6l\u00fcnmeye du\u00e7ar olur. Cenin geli\u015ftik\u00e7e fazlal\u0131k ve birtak\u0131m uzant\u0131lar daha belirgin bir \u015fekil al\u0131r. Embriyonun morfolojisinde meydana gelen bu nevi transformasyonlar, son derece \u00f6nemli birtak\u0131m de\u011fi\u015fikliklere yol a\u00e7ar.
\nBu de\u011fi\u015fiklikte ilk olarak ba\u011f\u0131rsaklar ortaya \u00e7\u0131kar. Bundan sonra g\u00f6bek yava\u015f yava\u015f k\u00fc\u00e7\u00fcl\u00fcr. Embriyon ile uzant\u0131lar\u0131 aras\u0131ndaki ayr\u0131lma b\u00f6lgesi, g\u00f6bek kordonunu meydana getirmek i\u00e7in tedrici olarak transformasyona u\u011frar.
\nKanaatimizce \u201calaqa\u201d kelimesiyle ayn\u0131 \u015fekilde \u00e7ok say\u0131da birbirini takip eden cenine ait safhalar kast edilmekte olup bunlar \u201cembryon\u201d ad\u0131n\u0131 verdi\u011fimiz yumurtan\u0131n d\u00f6llenmesinden, f\u00f6t\u00fcs(=mud\u011fa) safhas\u0131na d\u00f6n\u00fc\u015f\u00fcnceye kadarki geli\u015fim evrelerini i\u00e7ermektedir. Embriyon, bir yandan rahme as\u0131l\u0131 durur \u00f6te yandan da rahimde amniyotik bir s\u0131v\u0131 i\u00e7inde bulunur. Embryon bir metamorfoz halinde bulunan ilkel bir kurt\u00e7u\u011fa benzer. Genel embriyoloji bilimi bize bu amniyotik s\u0131v\u0131 \u00fczerinde baz\u0131 a\u00e7\u0131kl\u0131klar getirmi\u015ftir. \u0130nsan embriyonu, di\u011fer omurgal\u0131 ve memeliler gibi, amniyotik s\u0131v\u0131yla dolu bir bo\u015flukta yer al\u0131r. \u0130nsan t\u00fcr\u00fcnde bu s\u0131v\u0131 renksiz olup, az \u00e7ok apolessantt\u0131r. Kimyasal tertip itibariyle, bir tak\u0131m mineral ve protein ihtiva eden cenin kan serumuna yak\u0131n bir kompozisyondur.
\nKur\u2019\u00e2n\u2019da Allah hayat\u0131 su vas\u0131tas\u0131yla bah\u015fetti\u011fini s\u00f6yler. \u015e\u00f6yle buyurur:
\n(\u0648\u062c\u064e\u0639\u064e\u0644\u0652\u0646\u0627 \u0645\u0650\u0646\u064e \u0627\u0644\u0645\u0627\u0621\u0650 \u0643\u064f\u0644\u0651\u064e \u0634\u064e\u0626\u064d \u062d\u064e\u0649\u0651\u064d ) \u201cCanl\u0131 olan her \u015feyi sudan var ettik.\u201d (Enbiya, 21\/31) Buradan ayn\u0131 zamanda insan\u0131 var eden suyu da anlamam\u0131z m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Allah insan\u0131, kan p\u0131ht\u0131s\u0131ndan de\u011fil, \u201calaqa\u201ddan yaratm\u0131\u015ft\u0131r<\/h2>\n

Semantik tahlil vas\u0131tas\u0131yla ve Kur\u2019\u00e2n-\u0131 Kerim\u2019de ge\u00e7en \u201calaqa\u201d kelimesine ait bilimsel tan\u0131m sayesinde ula\u015ft\u0131\u011f\u0131m\u0131z neticeyi \u00f6zetle \u015fu \u015fekilde ifade edebiliriz: Sonu\u00e7 olarak diyoruz ki; Allah (\u062e\u064e\u0644\u064e\u0642\u064e \u0627\u0644\u0625\u0650\u0646\u0652\u0633\u0627\u0646\u064e \u0645\u0650\u0646\u0652 \u0639\u064e\u0644\u064e\u0642\u064d) (Alaq, 96\/2) buyurmaktad\u0131r. Buradaki \u201calaqa\u201d (\u00e7o\u011fulu \u201calaq\u201d) kelimesini \u201cembriyon\u201d \u015feklinde anlamam\u0131z gerekir. Bu \u015fekilde anlad\u0131\u011f\u0131m\u0131z takdirde, kelimeye verilen bu anlam, insan\u0131n kanla ilgili herhangi bir asl\u0131 olmad\u0131\u011f\u0131n\u0131 ortaya koyan bilimsel nazariyelere de uygun olur.
\n\u015eu bir ger\u00e7ek ki Allah insan\u0131, kan p\u0131ht\u0131s\u0131ndan de\u011fil, \u201calaqa\u201ddan yaratm\u0131\u015ft\u0131r.<\/p>\n

Kaynaklar<\/h2>\n

Amir Ali, The Student\u2019s Qur\u2019an an introduction, Bombay, 1961,
\nBeer (G. R. L .) Embryologie et Evolution-Fransizca\u2019ya terc\u00fcme eden; Jean Rostand-Paris, 1932,
\nBelot, el-Feraidu\u2019d-Durriyye, Beyrut 1929,
\nBucaille (M.), Kitab-\u0131 Mukaddes Kur\u2019\u00e2n ve \u0130lim, 2, Bask\u0131, Paris, 1976.
\nEncyclop\u00e9dia Universalis, Fransa, 1968, 6\/134.
\nGiroud (A) et Leli\u00e9vre (A), El\u00e9ments d\u2019Embryologie, Paris, 8. bask\u0131, 1971
\n\u0130bn Manzur, Lisan\u00fc\u2019l-Arap, 270, Beyrut, 1955
\nNetter: Pathologyie gynecologique in gynecologie Reproduction, 44-Fasc. 12 de Pathologie M\u00e9dicale de Pasteur valery Radt. Paris 1972.
\nNevev\u00ee, Riyazu\u2019s-Salih\u00een,(I-III), Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay., Ankara, 1972
\nYak\u0131t (\u0130.), l’Attitude Du Chr\u0131stianisme et de l’Islam en face du Darwinisme (Positions Ex\u00e9g\u00e9tiqus- Etudes Compar\u00e9es) (=H\u0131ristiyanl\u0131\u011f\u0131n ve \u0130slam\u2019\u0131n Darvinizm Kar\u015f\u0131s\u0131ndaki Tutumu (Tefsir durumlar\u0131 ve mukayeseli incelemeler), Sorbonne \u00dcniversitesinde takdim edilmi\u015f doktora tezi, Paris, 1979.<\/p>\n","protected":false},"excerpt":{"rendered":"

Alaqa \u201ckan p\u0131ht\u0131s\u0131\u201d m\u0131d\u0131r? Allah insan\u0131, kan p\u0131ht\u0131s\u0131ndan m\u0131 yaratt\u0131? Alaq s\u00f6zc\u00fc\u011f\u00fcnde hangi genetik ve evrimsel ger\u00e7ekler sakl\u0131? Kur’an ve bilime g\u00f6re embriyonun evreleri nelerdir? <\/p>\n","protected":false},"author":40,"featured_media":3892,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[60,61],"tags":[291,294,293,292,48],"yoast_head":"\nAlaqa ve ilm\u00ee ger\u00e7e\u011fi - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/alaqa-ve-ilmi-gercegi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Alaqa ve ilm\u00ee ger\u00e7e\u011fi - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Alaqa \u201ckan p\u0131ht\u0131s\u0131\u201d m\u0131d\u0131r? Allah insan\u0131, kan p\u0131ht\u0131s\u0131ndan m\u0131 yaratt\u0131? 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Y\\u00fcksek tahsilini Ankara \\u00dcniversitesi \\u0130lahiyat Fak\\u00fcltesi'nde (1970-1974) tamamlad\\u0131. Milli E\\u011fitim Bakanl\\u0131\\u011f\\u0131 taraf\\u0131ndan burslu olarak Fransa'ya g\\u00f6nderildi. \\\"Paris-IV Sorbonne \\u00dcniversitesi'nde\\\" Doktora yapt\\u0131 (1974-1979). Doktora tez \\u00e7al\\u0131\\u015fmalar\\u0131 esnas\\u0131nda, Sorbonne \\u00dcniversitesi'nde Mukayeseli Felsefeler Dal\\u0131'nda \\u0130htisas Diplomas\\u0131 ald\\u0131 (1976). Kahire (M\\u0131s\\u0131r) \\u00dcniversitelerinde ara\\u015ft\\u0131rmalarda bulundu (1976-1977). Paris T\\u0131p Fak\\u00fcltesi'nin Juvisy Dok\\u00fcmantasyon Merkezinde ara\\u015ft\\u0131rmalar yaparak \\\"Anthropologie biologique\\\" sertifikas\\u0131 ald\\u0131 (1978). 1979'da \\u0130slam Felsefesi ve Mukayeseli Felsefeler dal\\u0131nda Paris-IV Sorbonne \\u00dcniversitesi'nde haz\\u0131rlad\\u0131\\u011f\\u0131 evrim teorileri \\u00fczerindeki Doktora tezini \\\"Pekiyi\\\" dereceyle savunarak yurda d\\u00f6nd\\u00fc. Erzurum Atat\\u00fcrk \\u00dcniversitesi \\u0130slami \\u0130limler (\\u0130lahiyat) Fak\\u00fcltesi'ne Dr. Asistan olarak girdi (1980). KKTC'nde Yedek Subay olarak askerlik yapt\\u0131 (1980-1981). Yard\\u0131mc\\u0131 Do\\u00e7ent oldu (1982). \\u0130stanbul \\u00dcniversitesi Edebiyat Fak\\u00fcltesi Felsefe B\\u00f6l\\u00fcm\\u00fc T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi Tarihi Anabilim Dal\\u0131'na naklen tayin oldu(1984). Do\\u00e7ent oldu(1986). \\u0130slam Felsefesi Profes\\u00f6rl\\u00fc\\u011f\\u00fc'ne y\\u00fckseltildi ve akabinde S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Kurucu Dekanl\\u0131\\u011f\\u0131'na tayin edildi(1993). \\u00dc\\u00e7 d\\u00f6nem arka arkaya dekanl\\u0131k yapt\\u0131(1993-2003). Bu arada Sosyal Bilimler Enstit\\u00fcs\\u00fc Kurucu M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc g\\u00f6revini de y\\u00fcr\\u00fctt\\u00fc (1993-1999). Akdeniz \\u00dcniversitesi Felsefe B\\u00f6l\\u00fcm\\u00fc Bilim Tarihi ve Felsefesi Anabilim Dal\\u0131 Ba\\u015fkanl\\u0131\\u011f\\u0131na atand\\u0131 (2010). Bir d\\u00f6nem B\\u00f6l\\u00fcm Ba\\u015fkanl\\u0131\\u011f\\u0131 da yapt\\u0131.(2014-2017). 2017 y\\u0131l\\u0131 Temmuz ay\\u0131nda ya\\u015f haddinden emekli oldu. Frans\\u0131zca ve Arap\\u00e7a bilen Prof. Dr. \\u0130smail Yak\\u0131t\\u2019\\u0131n bir\\u00e7ok yay\\u0131n\\u0131 bulunmaktad\\u0131r. \\u00c7al\\u0131\\u015fmalar\\u0131n\\u0131n bir k\\u0131sm\\u0131 \\u0130ngilizce, Frans\\u0131zca, \\u0130spanyolca, Arap\\u00e7a, Almanca, \\u00d6zbek\\u00e7e, Uygurca ve Japoncaya \\u00e7evrilmi\\u015ftir. Yay\\u0131mlanm\\u0131\\u015f Kitaplar\\u0131 1) Ihvan-\\u0131 Safa Felsefesinde Bilgi Problemi, \\u00dc\\u00e7dal Ne\\u015friyat, \\u0130stanbul, 1985; II. Bask\\u0131, \\u0130.\\u00dc.Edebiyat Fak\\u00fcltesi Yay\\u0131nevi, \\u0130stanbul, 1992 2) T\\u00fcrk \\u0130slam K\\u00fclt\\u00fcr\\u00fcnde Ebced Hesab\\u0131 ve Tarih D\\u00fc\\u015f\\u00fcrme, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 1992, II. Bask\\u0131, \\u0130stanbul, 2003, 496 s. 3) Bat\\u0131 D\\u00fc\\u015f\\u00fcncesi ve Mevl\\u00e2na, 195 s., \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 196 s.; II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000., III. Bas\\u0131m, 2013 4) Atat\\u00fcrk ve Din, S\\u00fcleyman Demirel \\u00dcniversitesi Rekt\\u00f6rl\\u00fc\\u011f\\u00fc Yay\\u0131nlar\\u0131 No: 5 (S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Yay\\u0131nlar\\u0131 No: 5; Bilimsel Ara\\u015ft\\u0131rmalar Yay\\u0131n No: 1) Isparta, 1999, 78 s; II. Bask\\u0131, Isparta, 2000., III. Bask\\u0131, Isparta 2001,IV. Bask\\u0131, Isparta, 2002, V. Bask\\u0131, Isparta, 2002 ; 6. Bask\\u0131, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2006, VII. Bas\\u0131m, 2008, VIII. Bas\\u0131m, 2010, IX. Bas\\u0131m, 2013 5) \\u0130slam'da Bilim Tarihi, 310 s., Isparta, 2002. 6) Ar\\u015fiv Belgeleri I\\u015f\\u0131\\u011f\\u0131nda K\\u0131z\\u0131lcab\\u00f6l\\u00fck, 220 s., Tu\\u011fra Matbaas\\u0131,Isparta , 2002 7) Yunus Emre'de Sembolizm: \\u00c7\\u0131kt\\u0131m Erik Dal\\u0131na, 98 s. T.C. K\\u00fclt\\u00fcr Bakanl\\u0131\\u011f\\u0131 Yay\\u0131nlar\\u0131\/2819 (Sanat-Edebiyat Eserleri Dizisi\/383-129, Uyum Ajans, Ankara, 2002 ; \\u0130kinci bask\\u0131: \\u00d6t\\u00fcken Ne\\u015friyat, 123 s., \\u0130stanbul, 2009, 3. Bas\\u0131m, \\u0130stanbul, 2015 8) T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi \\u00dczerine Ara\\u015ft\\u0131rmalar, 247 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2002, II. Bas\\u0131m, 2013 9) Osmanl\\u0131 Ara\\u015ft\\u0131rmalar\\u0131, 270 s., Fak\\u00fclte Kitapevi, 2002 10) Hz. Peygamberi Anlamak, 175 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003; 2. Bask\\u0131, \\u0130stanbul, 2005, s.220; 3. Bas\\u0131m, 2010, 4. Bas\\u0131m, 2017 11) Kur'an'\\u0131 Anlamak, 224 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003 , 2. Bask\\u0131, \\u0130stanbul, 2005, 3. Bas\\u0131m, 2011, 4. Bas\\u0131m, 2017, 12) \\u0130sl\\u00e2m'\\u0131 Anlamak, 444 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2005, 2. Bas\\u0131m, 2009, 3. Bas\\u0131m 2017 13) Ge\\u00e7mi\\u015ften G\\u00fcn\\u00fcm\\u00fcze Uzunp\\u0131nar (P\\u0131narlar), P\\u0131narlar Belediye Ba\\u015fkanl\\u0131\\u011f\\u0131 Yay\\u0131n\\u0131, Alp Reklam Matb., Denizli, 2009 145 s. 14) Zaman De\\u011firmeni (D\\u00f6rtl\\u00fckler), \\u00d6t\\u00fcken, \\u0130stanbul, 2009, 165 s. 15) Yakut'tan Tarihler, 426 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2009; II. Bas\\u0131m, 672 s., \\u0130stanbul, 2012 16) T\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine, 165 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2010; 2. Bas\\u0131m, \\u0130stanbul, 2015, 230 s. 17) Mevl\\u00e2na'da A\\u015fk Felsefesi, 150 s. \\u00d6t\\u00fcken ne\\u015friyat, \\u0130stanbul, 2010, II. Bas\\u0131m, 2011; 3. Bas\\u0131m, 2013 18) Hat\\u0131ralar\\u0131yla \\u0130z B\\u0131rakanlar, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, Ocak 2016, 312 s. 19) T\\u00fcrkl\\u00fc\\u011f\\u00fc Tart\\u0131\\u015f\\u0131lan Me\\u015fhurlar, \\u00d6t\\u00fcken Ne\\u015friyat, Aral\\u0131k, 2016, 120 s. \\u00c7evirileri 1) \\u0130bn S\\u00een\\u00e2 Felsefesi ve Orta\\u00e7a\\u011f Avrupa\\u2019s\\u0131ndaki Etkileri, (Prof.Dr.A.-M. Goichon'dan terc.), I. Bask\\u0131: Do\\u011fu\\u015f Yay\\u0131nevi, \\u0130stanbul, 1986, 168 s., II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 156 s.; III. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000. 2) \\u0130bn el -Arab\\u00ee ve Fahreddin el-R\\u00e2z\\u00ee'nin D\\u00fc\\u015f\\u00fcncesinde \\u0130l\\u00e2h\\u00ee \\\"BEN\\\" ile Be\\u015fer\\u00ee \\\"BEN\\\", (Prof. Dr. R.Arnaldez'den terc.), B\\u00fcy\\u00fcky\\u0131ld\\u0131z matb. \\u0130stanbul, 1985, 64 s. 3-Farabi Galenos\\u2019u Ni\\u00e7in Ni\\u00e7in Ele\\u015ftirdi?Farabi\\u2019nin \\u201cEr-Reddu Ala C\\u00e2linus\\u201d adl\\u0131 kitab\\u0131n\\u0131n terc\\u00fcmesi: \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul 4-Galenos\\u2019un \\u201cErdemli Tabip Bir Filozof Olmak Zorundad\\u0131r\\u201d Adl\\u0131 Eseri, \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4044"}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/40"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=4044"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4044\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/3892"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=4044"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=4044"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=4044"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}