{"id":4105,"date":"2018-11-20T19:30:18","date_gmt":"2018-11-20T16:30:18","guid":{"rendered":"http:\/\/misak.millidusunce.com\/?p=4105"},"modified":"2018-11-29T10:59:00","modified_gmt":"2018-11-29T07:59:00","slug":"kuranda-insanin-yaratilisi-ve-evrimi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/kuranda-insanin-yaratilisi-ve-evrimi\/","title":{"rendered":"Kur\u2019an\u2019da insan\u0131n yarat\u0131l\u0131\u015f\u0131 ve evrimi"},"content":{"rendered":"
\"\u0130smail

\u0130smail Yak\u0131t-Kur\u2019an\u2019\u0131 anlamak<\/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

Edit\u00f6r: Demet Yener<\/em><\/p>\n

Kur\u2019an<\/em><\/strong> nas\u0131l okunmal\u0131 ve yorumlanmal\u0131d\u0131r?<\/strong><\/h2>\n

Konunun Kur\u2019an<\/em>\u2019daki ele al\u0131n\u0131\u015f \u015feklini tespit etmeden \u00f6nce, Kur\u2019an<\/em>\u2019\u0131n nas\u0131l anla\u015f\u0131l\u0131p yorumlanmas\u0131 gerekti\u011fi \u00fczerinde birka\u00e7 hususu belirtme\u011fe \u00e7al\u0131\u015fal\u0131m.<\/p>\n

Kur\u2019an<\/em> kendi ifadesiyle, \u201cen do\u011fruya g\u00f6t\u00fcren bir kitap\u201dt\u0131r (\u0130sra,17\/9). Hedefi ki\u015finin mutlulu\u011fu ve hidayetidir. Bu anlamda, yol g\u00f6steren bir rehber durumundad\u0131r. Dolay\u0131s\u0131yla bu\u00adg\u00fcnk\u00fc anlamda bir felsefe ve bir ilim kitab\u0131 olmaktan uzakt\u0131r<\/em>. Bununla beraber, ilm\u00ee ve felsef\u00ee d\u00fc\u015f\u00fcnce ve yoruma a\u00e7\u0131k ayetlerin say\u0131s\u0131 olduk\u00e7a fazlad\u0131r. B\u00f6yle ayetler, Kur\u2019an<\/em>\u2019\u0131n as\u0131l hedefi olan mutluluk ve hidayet i\u00e7in ki\u015finin d\u00fc\u015f\u00fcn\u00fcp ara\u015ft\u0131rmas\u0131, kendini ve k\u00e2inat\u0131 tan\u0131mas\u0131 ve onlar\u0131 y\u00f6neten kanunlar\u0131 bulmas\u0131, Tanr\u0131\u2019n\u0131n yaratma ve ilminin sonsuzlu\u011funu anlamas\u0131 gerekti\u011fini vurgulamaktad\u0131r. \u015eu h\u00e2lde, Kur\u2019an<\/em> genel hatlar\u0131nda insan\u0131n inand\u0131\u011f\u0131 ile bildi\u011fi aras\u0131nda bir irtibat\u0131n kurulmas\u0131 gerekti\u011fini belirtmektedir.[1]<\/sup><\/a> Bu husus bizi sonunda imana g\u00f6t\u00fcrecek bir tefekk\u00fcr ve d\u00fc\u015f\u00fcnce sisteminin Kur\u2019an<\/em>\u2019da var oldu\u011fu noktas\u0131na ula\u015ft\u0131racakt\u0131r. Biz buna tabiri caizse \u201cKur\u2019an<\/em> fikir yap\u0131s\u0131\u201d veya \u201cKur\u2019an<\/em>\u00ee d\u00fc\u015f\u00fcnce sistemi\u201d diyoruz.<\/p>\n

Kur\u2019an<\/em>\u2019\u0131n fikir yap\u0131s\u0131n\u0131n iskeletini elde edebilmek i\u00e7in, ilk \u00f6nce Kur\u2019an<\/em>\u2019\u0131 herhangi bir pe\u015fin fikre sahip olmaks\u0131z\u0131n objektif bir bi\u00e7imde okumal\u0131y\u0131z. Yani Kur\u2019an<\/em>\u2019\u0131 sonra \u00e7\u0131kan \u0130sl\u00e2m d\u00fc\u015f\u00fcn\u00fcrlerinin kendi ekollerinin e\u011filimlerine uygun bi\u00e7imdeki yorumlar\u0131n\u0131n ve d\u00fc\u015f\u00fcncelerinin etkisi alt\u0131nda de\u011fil, bizzat Kur\u2019an<\/em>\u2019\u0131n kendi d\u00fc\u015f\u00fcnce sistemi i\u00e7inde anlamaya \u00e7al\u0131\u015fmal\u0131y\u0131z.[2]<\/sup><\/a> Yani Kur\u2019an<\/em>\u2019\u0131 bizi g\u00f6t\u00fcrmek istedi\u011fi d\u00fc\u015f\u00fcnce sisteminin atmosferi alt\u0131nda okumal\u0131y\u0131z. Di\u011fer bir tabirle, Hz. Peygamber ve sahabelerinin anlad\u0131klar\u0131 \u015fekilde anlamaya \u00e7al\u0131\u015fmal\u0131, yani yal\u0131n ve sade bir \u015fekilde anlamal\u0131, sonra da kendi bilgi, fikir ve d\u00fc\u015f\u00fcncelerimizi bu temel \u00fczerine oturtmal\u0131y\u0131z.<\/p>\n

\u015euras\u0131 muhakkakt\u0131r ki Kur\u2019an<\/em>\u2019\u0131 anlama insan\u0131n kendi d\u00fc\u015f\u00fcnce ve k\u00fclt\u00fcr\u00fcne g\u00f6re seyyaldir. Kendini okuyan ve ara\u015ft\u0131ran insanla beraber anlamlar b\u00fcy\u00fcr ve geli\u015fir. Yani insan kendi k\u00fclt\u00fcr\u00fc kadar Kur\u2019an<\/em>\u2019\u0131 anlar ve yorumlar. Fahrettin el-R\u00e2z\u00ee\u2019nin ifadesiyle: \u201c\u0130nsan ne kadar \u00e2limse Kur\u2019an<\/em>\u2019\u0131 o kadar fazla anlar.\u201d[3]<\/sup><\/a><\/p>\n

Bir di\u011fer husus, Kur\u2019an<\/em>\u2019da neyi ararsak onu bir par\u00e7a buluruz. Mesela d\u00fc\u015f\u00fcnceleri birbirine z\u0131t \u0130sl\u00e2m mezhepleri kendi g\u00f6r\u00fc\u015flerinin daha do\u011fru oldu\u011funu ispat i\u00e7in Kur\u2019an<\/em> ayetlerini g\u00f6steriyorlard\u0131. Bu nevi z\u0131tl\u0131klardan kurtulmak i\u00e7in, Kur\u2019an<\/em> ayetleri aras\u0131nda bir anlam zinciri kurmak gerekir. Yani, bir ayete verilen anlam ve onun yorumu, bir ba\u015fka ayetle tevfik edilebilmelidir. Bu husus Kur\u2019an<\/em>\u2019\u0131 bir b\u00fct\u00fcn i\u00e7inde ele al\u0131p onun fikir sistemi do\u011frultusunda olmal\u0131d\u0131r. Aksi takdirde onu okuyan ve ara\u015ft\u0131ranlar, kendi inan\u00e7 ve d\u00fc\u015f\u00fcncelerindeki \u00e7eli\u015fkileri naslara atfedeceklerdir. Halbuki Kur\u2019an<\/em>, yukar\u0131daki sat\u0131rlarda belirtti\u011fimiz gibi, ki\u015finin bilgisi ve inanc\u0131 aras\u0131nda bir irtibat\u0131 vurgulamaktad\u0131r. \u00d6te yandan Kur\u2019an<\/em>, tefsir tarihi boyunca, m\u00fcfessirlerin ya\u015fad\u0131klar\u0131 as\u0131rlar\u0131n ilm\u00ee ve felsef\u00ee de\u011ferleri ve problemleri do\u011frultusunda yorumlana gelmi\u015ftir. Ge\u00e7mi\u015fe nispeten ondan anla\u015f\u0131lanla \u015fimdi anlad\u0131klar\u0131m\u0131z aras\u0131nda farklar vard\u0131r. Bu bize: 1) \u0130nsan olgunla\u015ft\u0131k\u00e7a, irfan\u0131 artt\u0131k\u00e7a Kur\u2019an\u2019\u0131n ona g\u00f6re konu\u015ftu\u011fu 2) Kur\u2019an\u2019\u0131n her asr\u0131n de\u011fer ve mant\u0131\u011f\u0131na hitap etti\u011fini g\u00f6sterir.<\/em> Bu iki noktay\u0131 iyice m\u00fc\u015fahede edebilmek i\u00e7in Kur\u2019an<\/em>\u2019daki kavramlar\u0131n etimolojik ve semantik analizlerini yapmak gerekir. K\u0131saca Kur\u2019an<\/em> b\u00fcy\u00fck bir medeniyet kuran k\u0131lavuzdur, ancak Kur\u2019an<\/em>\u2019\u0131n hakikatlerini tefsir eden, onu anlay\u0131p tatbik eden insand\u0131r. \u0130nsan olgunla\u015ft\u0131\u011f\u0131, ilim ve irfan\u0131 artt\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde, hatt\u00e2 kendini ve k\u00e2inat\u0131 daha iyi tan\u0131d\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde, Kur\u2019an<\/em>\u2019\u0131 anlayacakt\u0131r. Netice olarak, Kur\u2019an<\/em>, her insana kendi k\u00fclt\u00fcr d\u00fczeyine g\u00f6re ba\u015fka \u015feyler s\u00f6yleyecektir.<\/p>\n

\u015eimdi, yarat\u0131l\u0131\u015f ve evrim konusunu Kur\u2019an<\/em> a\u00e7\u0131s\u0131ndan ele alarak, onun fikir sistemi do\u011frultusunda ve g\u00fcn\u00fcm\u00fcz\u00fcn modern biyolojik bilgilerinin \u0131\u015f\u0131\u011f\u0131 alt\u0131nda ayetlerin yorumunu yapmaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

Hayat\u0131n kayna\u011f\u0131 sudur<\/strong><\/h2>\n

Kur\u2019an<\/em>\u2019da insan\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131n, g\u00f6klerin, yerin, bitkilerin ve hayvanlar\u0131n yarat\u0131l\u0131\u015f\u0131ndan sonra oldu\u011fu g\u00f6r\u00fclmektedir. Dolay\u0131s\u0131yla insan, insan olarak yarat\u0131klar zincirinin en son halkas\u0131n\u0131 te\u015fkil etmektedir. Orijini ise, di\u011fer canl\u0131larla birlikte ilk hayat\u0131n orijinine kadar uzanmaktad\u0131r.<\/p>\n

Canl\u0131 d\u00fcnyas\u0131na ili\u015fkin olarak hayat\u0131n orijini meselesi, Kur\u2019an<\/em>\u2019\u0131n muhtelif ayetlerine serpi\u015ftirilerek, Kur\u2019an<\/em>\u2019\u0131n insan\u0131 sevk etmek istedi\u011fi d\u00fc\u015f\u00fcnce istikametinde, inorganik yaratma ve organik yaratma bir sistem olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n

\u0627\u0648\u0644\u0645 \u064a\u0631 \u0627\u0644\u0630\u064a\u0646 \u0643\u0641\u0631\u0648\u0627 \u0627\u0646 \u0627\u0644\u0633\u0645\u0648\u0627\u062a \u0648 \u0627\u0644\u0623\u0631\u0636 \u0643\u0627\u0646\u062a\u0627 \u0631\u062a\u0642\u0627 \u0641\u0641\u062a\u0642\u0646\u0627\u0647\u0645\u0627<\/p>\n

\u0648 \u062c\u0639\u0644\u0646\u0627 \u0645\u0646 \u0627\u0644\u0645\u0627\u0621 \u0643\u0644 \u0634\u0626 \u062d\u064a \u0623\u0641\u0644\u0627 \u064a\u0624\u0645\u0646\u0648\u0646<\/p>\n

\u201c\u0130nk\u00e2r edenler, g\u00f6kler ve yer yap\u0131\u015f\u0131kken onlar\u0131 ay\u0131rd\u0131\u011f\u0131m\u0131z\u0131 ve b\u00fct\u00fcn canl\u0131lar\u0131 sudan meydana getirdi\u011fimizi g\u00f6rm\u00fcyorlar m\u0131?\u201d<\/em> (Enbiya, 21\/30)<\/p>\n

\u0648 \u0627\u0644\u0644\u0647 \u062e\u0644\u0642 \u0643\u0644 \u062f\u0627\u0628\u0629 \u0645\u0646 \u0645\u0627\u0621 \u0641\u0645\u0646\u0647\u0645 \u0645\u0646 \u064a\u0645\u0634\u0649 \u0639\u0644\u0649 \u0628\u0637\u0646\u0647 \u0648 \u0645\u0646\u0647\u0645 \u0645\u0646<\/p>\n

\u064a\u0645\u0634\u0649 \u0639\u0644\u0649 \u0631\u062c\u0644\u064a\u0646 \u0648\u0645\u0646\u0647\u0645 \u0645\u0646 \u064a\u0645\u0634\u0649 \u0639\u0644\u0649 \u0627\u0631\u0628\u0639 \u064a\u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0645\u0627 \u064a\u0634\u0627\u0621 \u0627\u0646<\/p>\n

\u0627\u0644\u0644\u0647 \u0639\u0644\u0649 \u0643\u0644 \u0634\u0626 \u0642\u062f\u064a\u0631.<\/p>\n

\u201cAllah b\u00fct\u00fcn canl\u0131lar\u0131 sudan yaratm\u0131\u015ft\u0131r. Kimi karn\u0131 \u00fczerinde s\u00fcr\u00fcn\u00fcr, kimi iki ayakla y\u00fcr\u00fcr, kimi de d\u00f6rt ayakla y\u00fcr\u00fcr. Allah diledi\u011fini yarat\u0131r. Allah \u015f\u00fcphesiz her \u015feye K\u00e2dir\u2019dir\u201d<\/em> (Nur, 24\/45)<\/p>\n

\u0627\u0644\u0630\u0649 \u062c\u0639\u0644 \u0644\u0643\u0645 \u0627\u0644\u0623 \u0631\u0636 \u0645\u0647\u062f\u0627 \u0648\u0633\u0644\u0643 \u0644\u0643\u0645 \u0641\u064a\u0647\u0627 \u0633\u0628\u0644\u0627 \u0648\u0627\u0646\u0632\u0644 \u0645\u0646<\/p>\n

\u0627\u0644\u0633\u0645\u0627\u0621 \u0645\u0627\u0621 \u0641\u0627\u062e\u0631\u062c\u0646\u0627 \u0628\u0647 \u0623\u0632\u0648\u0627\u062c\u0627 \u0645\u0646 \u0646\u0628\u0627\u062a \u0634\u062a\u0651\u0649<\/p>\n

\u201cSizin i\u00e7in yery\u00fcz\u00fcn\u00fc d\u00f6\u015feyen, yollar a\u00e7an, g\u00f6kten su indiren O\u2019dur. Biz bu su ile t\u00fcrl\u00fc t\u00fcrl\u00fc, \u00e7ift \u00e7ift bitkiler yeti\u015ftiririz.\u201d<\/em> (Taha, 20\/53)<\/p>\n

Bu ayetler bize g\u00f6steriyor ki, her canl\u0131 varl\u0131\u011f\u0131n mahiyeti sudur ve sudan yarat\u0131lm\u0131\u015ft\u0131r. Bu husus, canl\u0131y\u0131 te\u015fkil eden her h\u00fccrenin ilk elementinin su oldu\u011funu belirler. Dolay\u0131s\u0131yla susuz, yery\u00fcz\u00fcnde hayat\u0131n imk\u00e2ns\u0131z oldu\u011fu da a\u00e7\u0131kt\u0131r.<\/p>\n

Ayetlerde ge\u00e7en \u201cmin\u2019el-ma\u201d<\/em> (\u0645\u0646 \u0627\u0644\u0645\u0627\u0621) veya \u201cmin ma\u2019in\u201d<\/em> (\u0645\u0646 \u0645\u0627\u0621) ifadesi, g\u00f6kten inen su, denizlerin suyu veya herhangi bir s\u0131v\u0131 anlamlar\u0131na gelmektedir. Birinci anlamda, her nebat\u00ee hayat\u0131n zorunlu unsurudur. (20\/53) \u0130kinci anlamda, hayvan\u00ee hayat\u0131n te\u015fekk\u00fcl\u00fcne sebep olan herhangi bir su kastedilmektedir. (24\/45) \u00dc\u00e7\u00fcnc\u00fc anlamda ise, d\u00f6lleyici \u00f6zelli\u011fi bulunan ve canl\u0131n\u0131n \u00fcreme bezlerinden \u00e7\u0131kan bir s\u0131v\u0131 kastedilmektedir. Bu anlamda spermatozoidler s\u00f6z konusudur.[4]<\/sup><\/a> Dolay\u0131s\u0131yla insan\u0131n hilkatini bu su tayin etmektedir.<\/p>\n

\u0130nsan, kendini \u00e7evreleyen varl\u0131klar aras\u0131nda yarat\u0131lm\u0131\u015ft\u0131r. \u0130nsan\u0131n tabiata ve di\u011fer yarat\u0131klara hakimiyeti, kendisine ilah\u00ee ruh verilip ak\u0131l ve idrakini elde etmesinden sonrad\u0131r. Bununla beraber insan, beden\u00ee y\u00f6n\u00fcyle kendinden \u00f6nce yarat\u0131lm\u0131\u015f di\u011fer varl\u0131klarla irtibat halindedir. Nitekim \u0130slam d\u00fc\u015f\u00fcncesinde de insan, beden\u00ee ve ruh\u00ee y\u00f6n\u00fcyle ikilik arz eden bir varl\u0131k olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Asl\u0131nda, insan\u0131, beden\u00ee ve ruh\u00ee y\u00f6n\u00fcyle ikiye ay\u0131ran bizzat Kur\u2019an<\/em>\u2019d\u0131r. \u015eu h\u00e2lde, insan madd\u00ee varl\u0131\u011f\u0131 cihetiyle topra\u011fa ve suya, ruh\u00ee varl\u0131\u011f\u0131 y\u00f6n\u00fcyle de bir \u00fcst \u00e2leme ba\u011fl\u0131d\u0131r. Topra\u011fa ba\u011fl\u0131l\u0131\u011f\u0131 bize, insan\u0131n fizik\u00ee ve hayvan\u00ee g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc, \u00e2lem-i Emr\u2019e ba\u011fl\u0131l\u0131\u011f\u0131 da onun \u00fcst\u00fcnl\u00fck ve halifelik y\u00f6n\u00fcn\u00fc verecektir.<\/em> (Yak\u0131t, l\u2019Attitude., s. 139-140)<\/p>\n

Ger\u00e7ekten, \u201cfert olarak insan, insan \u0131rk\u0131n\u0131n bir c\u00fcz\u2019\u00fcd\u00fcr. \u0130nsan \u0131rk\u0131 da daha geni\u015f bir b\u00fct\u00fcn\u00fcn yani hayvanlar \u00e2leminin bir c\u00fcz\u2019\u00fcd\u00fcr. Hayvanlar \u00e2lemi de daha geni\u015f bir b\u00fct\u00fcn\u00fcn nebatat hayat\u0131n\u0131 i\u00e7ine alan organik \u00e2lemin bir c\u00fcz\u2019\u00fcd\u00fcr. Organik \u00e2lem de daha geni\u015f bir \u00e2lemin yani hayvanat ve nebatat \u00e2lemini i\u00e7ine alan Arz\u2019\u0131n bir c\u00fcz\u2019\u00fcd\u00fcr. Arz da daha geni\u015f bir b\u00fct\u00fcn\u00fcn yani bizim g\u00fcne\u015f sistemimizde do\u011frudan do\u011fruya say\u0131s\u0131 bilinmeyen g\u00fcne\u015f sistemlerinin ve samanyollar\u0131n\u0131n bir c\u00fcz\u2019\u00fcd\u00fcr ve nihayet onlar da b\u00fct\u00fcn k\u00e2inat\u0131n bir c\u00fcz\u2019\u00fcd\u00fcr.\u201d Bu itibarla fert olarak insan, metamatik ve lojik prensiplerle kavrayamad\u0131\u011f\u0131m\u0131z k\u00e2inat\u0131n do\u011frudan do\u011fruya bir c\u00fcz\u2019\u00fc olmaktad\u0131r. Yani orijini, yarat\u0131l\u0131\u015f\u0131 ve gayesinde t\u0131pk\u0131 k\u00e2inat gibi- bir b\u00fct\u00fcn olarak ve derinli\u011fine anlayamayaca\u011f\u0131m\u0131z bir varl\u0131k olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. (Ensar\u00ee, s. 25) Bir di\u011fer ifadeyle, fert olarak insan\u0131 idare eden kanun, daha geni\u015f bir b\u00fct\u00fcn\u00fcn yani insanl\u0131\u011f\u0131 idare eden kanunlar sisteminin bir c\u00fcz\u2019\u00fcd\u00fcr. Bu zincirleme bizi, k\u00e2inat\u0131 y\u00f6neten genel bir kanunun c\u00fcz\u2019\u00fc olmaya kadar g\u00f6t\u00fcrecektir. Dolay\u0131s\u0131yla k\u00e2inat\u0131 yaratan ve y\u00f6neten kanunla insan\u0131 yaratan ve y\u00f6neten kanunda bir aynilik olacakt\u0131r. Bu husus Kur\u2019an<\/em>\u2019da a\u00e7\u0131k\u00e7a belirtilmektedir.<\/p>\n

\u0645\u0627 \u062e\u0644\u0642\u0643\u0645 \u0648\u0644\u0627 \u0628\u0639\u062b\u0643\u0645 \u0627\u0644\u0627\u0651 \u0643\u0646\u0641\u0633 \u0648\u0627\u062d\u062f\u0629 \u0627\u0646\u0651 \u0627\u0644\u0644\u0647 \u0633\u0645\u064a\u0639 \u0628\u0635\u064a\u0631<\/p>\n

\u201cEy insanlar: Sizin yarat\u0131lman\u0131z ve tekrar dirilmeniz tek bir nefsin yarat\u0131lmas\u0131 ve tekrar diriltilmesi gibidir. \u015e\u00fcphesiz Allah i\u015fitendir ve g\u00f6rendir.\u201d<\/em> (Lokman, 31\/28)<\/p>\n

Evrim ilah\u00ee bir kanun<\/strong><\/h2>\n

Kur\u2019an<\/em>\u00ee ifadeler boyunca, insan\u0131n ister toprak ister nutfeden gelen madd\u00ee varl\u0131\u011f\u0131n\u0131n inorganik ve organik \u015fartlara tamamen ba\u011fl\u0131 olarak tedricen geli\u015fip tek\u00e2m\u00fcl etti\u011fi ayr\u0131ca k\u00fclt\u00fcr\u00fc, e\u011fitimi ve irf\u00e2n\u0131 artt\u0131k\u00e7a ruh\u00ee bir tek\u00e2m\u00fcle de u\u011frad\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz. Genel olarak bakt\u0131\u011f\u0131m\u0131zda Kur\u2019an<\/em>\u2019da insan i\u00e7in \u201cinorganik<\/em>\u201d, \u201corganik\u201d<\/em> ve \u201cruh\u00ee\u201d<\/em> olmak \u00fczere \u00fc\u00e7 nevi evrim oldu\u011fu g\u00f6ze \u00e7arpmaktad\u0131r. (Ate\u015f, Kur. G\u00f6r. Ev. Teo.,<\/em> s. 127 vd. Yak\u0131t, l\u2019Attitude.,<\/em> s. 140) Biz burada insan\u0131n inorganik ve ruh\u00ee evrimini bir yana b\u0131rakarak, organik veya biyolojik evrim \u00fczerinde ilgili ayetlere dikkatimizi teksif edece\u011fiz.<\/p>\n

Biyolojik anlamda yani inorganik evrimde insan 1) topraktan gelerek tedricen geli\u015fen 2) nutfeden itibaren tedricen geli\u015fen varl\u0131k olarak iki g\u00f6r\u00fcn\u00fcm arz etmektedir.<\/em> Birincisi her ne kadar inorganik safhalar\u0131 muhtevi olsa da belirli bir merhaleden sonra organik safhaya d\u00f6n\u00fc\u015fmekte ve bunun etaplar\u0131n\u0131 izlemektedir. (Yak\u0131t, l\u2019Attitude.,<\/em> s. 140 vd.)<\/p>\n

\u015euras\u0131n\u0131 \u00f6nce belirtmek gerekir ki insan\u0131n evrimi Kur\u2019an<\/em>\u2019da ilah\u00ee bir kanun olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n

\u0645\u0627 \u0644\u0643\u0645 \u0644\u0627 \u062a\u0631\u062c\u0648\u0646 \u0644\u0644\u0647 \u0648\u0642\u0627\u0631\u0627 \u0648\u0642\u062f \u062e\u0644\u0642\u0643\u0645 \u0623\u0637\u0648\u0627\u0631\u0627<\/p>\n

\u201cNe diye Allah\u2019a gere\u011fi gibi bir davran\u0131\u015fta bulunmuyorsunuz<\/em>? Halbuki O sizi evrim merhalelerinden ge\u00e7irerek yaratm\u0131\u015ft\u0131r.\u201d<\/em> (Nuh, 71\/13-14)<\/p>\n

\u201cAtv\u00e2ran\u201d<\/em> kelimesi, tekili \u201cbir halden di\u011fer bir hale ge\u00e7mek\u201d <\/em>veya \u201cbir merhaleden di\u011ferine ge\u00e7mek\u201d<\/em> anlam\u0131na gelen \u201ctavr\u201d<\/em> kelimesinden gelmedir. Mastar\u0131 olan \u201ctatavvur\u201d,<\/em> g\u00fcn\u00fcm\u00fczdeki (evolution) kelimesine tekab\u00fcl eder. Sinonimi olan \u201ctahavvul\u201d<\/em> de d\u00f6n\u00fc\u015f\u00fcmc\u00fcl\u00fck (istihale) yani transformisme<\/em>\u2019in kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. S\u00f6z konusu ayette \u201catv\u00e2ran\u201d<\/em> kelimesi insan evriminin biyolojisindeki (\u00e9tapes cons\u00e9cutives) denilen art arda gelen evrim merhalelerinin t\u00fcm\u00fcn\u00fc i\u00e7ermektedir. \u015eu h\u00e2lde bu kelimeyi \u201cevrim merhaleleri\u201d<\/em> \u015feklinde yorumlamak gerekir. (Yak\u0131t, l\u2019Attitude.,<\/em> s. 141 vd.) Baz\u0131 m\u00fcfessirlerce bu ayet, \u201cbir halden di\u011ferine\u201d gibi spiral, \u201cfarkl\u0131 \u015fekiller alt\u0131nda\u201d, \u201cmerhaleler halinde\u201d gibi vertikal bir diyalektik \u015feklinde d\u00fc\u015f\u00fcn\u00fclerek yorumlanmaktad\u0131r. Her hal\u00fck\u00e2rda bu ayet bize, evrimin tabiata bah\u015fedilmi\u015f ilah\u00ee bir kanun oldu\u011funu g\u00f6sterir.<\/p>\n

\u0130nsan\u0131n yarat\u0131l\u0131\u015f\u0131 ve evrim etaplar\u0131yla ilgili ayetleri s\u0131ralamadan \u00f6nce, bu hususta Kur\u2019an<\/em>\u2019\u0131n \u00c2dem yerine insan kelimesini kulland\u0131\u011f\u0131n\u0131 belirtmek gerekir. Zira insan kelimesi cins isim olarak b\u00fct\u00fcn her insan\u0131 kapsamakta ve \u00c2dem de bu kapsama girmektedir. Kur\u2019an<\/em> \u00c2dem\u2019i, bir yandan insan\u0131 temsil eden ve onu temel ve be\u015fer\u00ee karakterleri a\u00e7\u0131s\u0131ndan sembolize ederken, \u00f6te yandan be\u015feriyetin ilk peygamberi olarak g\u00f6stermektedir. \u015eu h\u00e2lde, insanl\u0131\u011f\u0131n yery\u00fcz\u00fcne \u00e7\u0131k\u0131\u015f\u0131 ve evrimi konusunun, Peygamber Hz. \u00c2dem\u2019le hi\u00e7bir ili\u015fi\u011fi yoktur. Zaten evrime kar\u015f\u0131 \u00e7\u0131kanlar\u0131n en b\u00fcy\u00fck yan\u0131lg\u0131s\u0131 \u00c2dem\u2019i ilk insan olarak telakki etmelerinden sud\u00fbr etmi\u015ftir. Muharref kitaplar\u0131n ve \u0130srailiyat\u0131n etkisinde kalan baz\u0131 M\u00fcsl\u00fcmanlar bu konuda, Kur\u2019an<\/em>\u2019\u0131n hakikatlerini maalesef anlayamamaktad\u0131rlar. Kald\u0131 ki Kur\u2019an<\/em> vahiy \u00f6ncesi be\u015feriyetin varl\u0131\u011f\u0131n\u0131 ima ederken ayr\u0131ca bize bir \u201cVahiy tarihini\u201d vermektedir. G\u00fcn\u00fcm\u00fcz insan\u0131n\u0131n tarihini \u201cilk Vahiy alan\u201d diyebilece\u011fimiz \u00c2dem\u2019den ba\u015flatmakta ise de \u00c2dem\u2019in ilk insan oldu\u011funu ve b\u00fct\u00fcn insanlar\u0131n biyolojik babas\u0131 oldu\u011funu belirtmez. \u015eu h\u00e2lde Kur\u2019an<\/em>\u2019da insan\u0131n yarat\u0131l\u0131\u015f\u0131 ve tek\u00e2m\u00fcl\u00fc ile, Peygamber Hz. \u00c2dem\u2019in \u015fahs\u0131nda insanl\u0131\u011f\u0131n halife olu\u015fu ayr\u0131 ayr\u0131 \u015feylerdir. \u015eimdi konuya ili\u015fkin ayetlerin yorumlar\u0131na ge\u00e7elim.<\/p>\n

\u0625\u0646 \u0645\u062b\u0644 \u0639\u064a\u0633\u0649 \u0639\u0646\u062f \u0627\u0644\u0644\u0647 \u0643\u0645\u062b\u0644 \u0622\u062f\u0645 \u062e\u0644\u0642\u0647 \u0645\u0646 \u062a\u0631\u0627\u0628 \u062b\u0645 \u0642\u0627\u0644 \u0644\u0647 \u0643\u0646 \u0641\u064a\u0643\u0648\u0646<\/p>\n

\u201cAllah\u2019\u0131n indinde \u0130sa\u2019n\u0131n durumu, \u00c2dem\u2019in durumu gibidir. Onu da topraktan yaratt\u0131. Sonra ona \u201col\u201d dedi o da olur.\u201d<\/em> (\u00c2l-i \u0130mran, 3\/59)<\/p>\n

\u064a\u0627 \u0627\u064a\u0647\u0627 \u0627\u0644\u0646\u0627\u0633 \u0627\u0646 \u0643\u0646\u062a\u0645 \u0641\u064a \u0631\u064a\u0628 \u0645\u0646 \u0627\u0644\u0628\u0639\u062b \u0641\u0625\u0646\u0627 \u062e\u0644\u0642\u0646\u0627\u0643\u0645 \u0645\u0646 \u062a\u0631\u0627\u0628 \u062b\u0645\u0651<\/p>\n

\u0645\u0646 \u0646\u0637\u0641\u0629 \u062b\u0645\u0651 \u0645\u0646 \u0639\u0644\u0642\u0629<\/p>\n

\u201cEy insanlar! \u00d6ld\u00fckten sonra tekrar dirilmekte \u015f\u00fcphede iseniz bilin ki ne oldu\u011funuzu size a\u00e7\u0131klamak i\u00e7in, sizi \u00f6nce topraktan sonra nutfeden sonra da alaqa (embriyon)\u2019dan yaratt\u0131k.\u201d<\/em> (Hacc, 22\/5)<\/p>\n

\u0648\u0627\u0644\u0644\u0647 \u062e\u0644\u0642\u0643\u0645 \u0645\u0646 \u062a\u0631\u0627\u0628 \u062b\u0645\u0651 \u0645\u0646 \u0646\u0637\u0641\u0629 \u062b\u0645\u0651 \u062c\u0639\u0644\u0643\u0645 \u0623\u0632\u0648\u0627\u062c\u0627.<\/p>\n

\u201cAllah sizi topraktan sonra nutfeden yaratm\u0131\u015f ve sizi \u00e7iftler halinde var etmi\u015ftir.\u201d<\/em> (Fat\u0131r, 35\/11)<\/p>\n

Bu ayetlerde dikkatimizi \u00e7eken, \u00c2dem\u2019in ve b\u00fct\u00fcn insanlar\u0131n orijinlerinin toprak oldu\u011fudur. Hayat\u0131n orijini su, insan\u0131n orijinini toprak olarak belirten Kur\u2019an<\/em>, canl\u0131 varl\u0131k insan\u0131, toprak ve su kar\u0131\u015f\u0131m\u0131 olarak g\u00f6r\u00fcyor. \u015eu h\u00e2lde insan, bug\u00fcnk\u00fc haline gelmeden \u00f6nce, ilk canl\u0131 h\u00fccrenin orijini kadar eski bir maziye sahiptir. Zaten Kur\u2019an<\/em> bize her ne zaman insan\u0131n orijininden bahsetse, onun ilk ve ana maddesini s\u00f6yl\u00fcyor ve ge\u00e7irdi\u011fi evrim merhalelerini konteksi olmad\u0131k\u00e7a tek tek zikretmiyor, ilk yarat\u0131l\u0131\u015f\u0131n Allah\u2019\u0131n \u201col\u201d (kun) emrine m\u00fcteakiben oldu\u011funu belirtiyor.<\/p>\n

Ol emri<\/strong><\/h2>\n

\u201cOl\u201d emri Kur\u2019an<\/em>\u2019da sekiz yerde ge\u00e7er. Bunlardan d\u00f6rd\u00fc Hz. \u0130sa hakk\u0131ndad\u0131r. Di\u011fer d\u00f6rd\u00fc de yaratma ve yeniden dirilme hususundad\u0131r. Kur\u2019an<\/em>\u2019da insanlar\u0131n yarat\u0131l\u0131\u015f\u0131, yeniden dirilmeye bir delil olarak getirilmektedir. (metaforik bir if\u00e2de ile)<\/p>\n

\u201cAllah insan\u0131 topraktan yaratt\u0131\u201d<\/em> ayeti, topraktan hayata do\u011fru giden bir seleksiyonu (\u0131st\u0131fa) belirler. \u201cOl\u201d<\/em> emri bu seleksiyonun bir insan varl\u0131k olmas\u0131 cihetinde verilmi\u015ftir.[5]<\/sup><\/a> Tanr\u0131\u2019n\u0131n ilmindeki mahiyet ile bu var olu\u015f bir aynilik arz etmektedir. Buna Din Felsefesinde (coexistence) denir. Mahiyet \u201col\u201d<\/em> emrine m\u00fcteakiben evrim etaplar\u0131n\u0131 izleyerek varl\u0131\u011fa gelmektedir. Kur\u2019an<\/em>\u2019a g\u00f6re her evrim etab\u0131 yeni bir yaratmad\u0131r.[6]<\/sup><\/a> Kur\u2019an<\/em>\u2019da bu olu\u015fun keyfiyetini, \u00f6nce insan\u0131 meydana getiren maddenin yarat\u0131lmas\u0131 sonra da ona \u015fekil verilmesi \u015feklinde oldu\u011funu a\u015fa\u011f\u0131daki ayetten anlamaktay\u0131z.<\/p>\n

\u0627\u0644\u0630\u0649 \u062e\u0644\u0642\u0643 \u0641\u0633\u0648\u0651\u0627\u0643 \u0641\u0639\u062f\u0644\u0643 \u0641\u0649 \u0627\u0649\u0651 \u0635\u0648\u0631\u0629 \u0645\u0627 \u0634\u0627\u0621 \u0631 \u0643\u0651\u0628\u0643<\/p>\n

\u201cO, seni yaratan, \u015fekil veren ve m\u00fctenasib k\u0131lan ve diledi\u011fi \u015fekilde seni terkib edendir.\u201d<\/em> (\u0130nfitar, 82\/6-8)<\/p>\n

Allah, e\u011fer insan\u0131 bir heykel varl\u0131k gibi yaratm\u0131\u015f olsayd\u0131 t\u0131pk\u0131 \u00c2dem k\u0131ssas\u0131n\u0131n halk inan\u0131\u015f\u0131ndaki \u015feklinde oldu\u011fu gibi ona \u015fekil veri\u015fi, onu canl\u0131 olarak yaratmas\u0131ndan \u00f6nce olurdu. Halbuki ayet, insan\u0131n \u00f6nce canl\u0131 olarak yarat\u0131ld\u0131\u011f\u0131n\u0131, sonra da ona \u015fekil verildi\u011fini s\u00f6yl\u00fcyor. Yani \u201chominisation\u201d<\/em> (insanla\u015fma) \u201col\u201d<\/em> emri do\u011frultusunda, \u201ccanl\u0131 bir varl\u0131k\u201d<\/em> olarak yarat\u0131l\u00admas\u0131ndan sonrad\u0131r.<\/p>\n

Hayat\u0131n ve insan\u0131n ilk maddesi \u201col\u201d<\/em> emrini al\u0131yor ve bu \u201colu\u015f\u201d devam ediyor. Zira ayetin devam\u0131nda \u201cfeyekun\u201d<\/em> (olur, olmaya devam eder) deniyor. \u015eimdiki ve geni\u015f zaman kipi olan muzari sigas\u0131 kullan\u0131lm\u0131\u015f. E\u011fer ge\u00e7mi\u015f zaman kipi olan \u201cfek\u00e2ne\u201d (oldu) \u015feklinde bu fiil ifade edilseydi, o zaman insan\u0131n yarat\u0131l\u0131\u015f\u0131nda bir evrimin ve seleksiyonun varl\u0131\u011f\u0131 ve bu olu\u015fun uzun bir zaman\u0131 gerektirdi\u011fi s\u00f6z konusu edilemezdi. \u00d6te yandan yaratman\u0131n devaml\u0131l\u0131\u011f\u0131n\u0131 da g\u00f6steren bu ifadeler \u00fcnl\u00fc kelamc\u0131 E\u015f\u2019ar\u00ee\u2019yi \u201cAllah\u2019\u0131n her an yaratmakta oldu\u011fu ve yaratman\u0131n durmad\u0131\u011f\u0131\u201d fikrine g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. \u015eu h\u00e2lde \u00e2lem bir halden di\u011ferine ge\u00e7en bir olu\u015f ve ak\u0131\u015f i\u00e7indedir.<\/p>\n

\u0623\u0646\u0628\u062a\u0643\u0645 \u0645\u0646 \u0627\u0644\u0623\u0631\u0636 \u0646\u0628\u0627\u062a\u0627<\/p>\n

\u201cAllah sizi yerden bir bitki olarak bitirdi.\u201d<\/em> (Nuh, 71\/17)<\/p>\n

Nuh Suresi\u2019ndeki bu ayetten insan\u0131n yerden bir bitki olarak \u00e7\u0131kt\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla bir nebat\u00ee hayata sahip bir d\u00f6nem ge\u00e7irdi\u011fini ve bitkiler \u00e2lemiyle bir akrabal\u0131\u011f\u0131n\u0131n s\u00f6z konusu oldu\u011funu anlamam\u0131z da m\u00fcmk\u00fcnd\u00fcr. \u015eu h\u00e2lde ilah\u00ee irade \u201col\u201d emriyle insan\u0131, nebat\u00ee ve hayvan\u00ee etaplardan ge\u00e7irerek sonunda ona bir insan \u015fekli vermi\u015ftir.<\/p>\n

\u0623\u0643\u0641\u0631\u062a \u0628\u0627\u0644\u0630\u0649 \u062e\u0644\u0642\u0643 \u0645\u0646 \u062a\u0631\u0627\u0628 \u062b\u0645\u0651 \u0645\u0646 \u0646\u0637\u0641\u0629 \u062b\u0645\u0651 \u0633\u0648\u0651\u0627\u0643 \u0631\u062c\u0644\u0627.<\/p>\n

\u201cSeni \u00f6nce topraktan sonra nutfeden yaratan sonra da seni insan \u015fekline koyan\u0131 m\u0131 ink\u00e2r ediyorsun?\u201d<\/em> (Kehf, 18\/37) ayeti bu ger\u00e7e\u011fi belirler.<\/p>\n

\u201cOl\u201d<\/em> emriyle, inorganik bir maddeden organik maddeye, organik maddeden insan \u015feklini al\u0131\u015fa kadar ge\u00e7en bir periyot ile, il\u00e2h\u00ee ruhun verili\u015fiyle insanda bir psi\u015fik hayat\u0131 ba\u015flatan periyot aras\u0131nda ge\u00e7en zaman\u0131 Kur\u2019an<\/em> uzun bir zaman olarak a\u00e7\u0131kl\u0131yor.<\/p>\n

\u0647\u0644 \u0623\u062a\u0649 \u0639\u0644\u0649 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u062d\u064a\u0646 \u0645\u0646 \u0627\u0644\u062f\u0647\u0631 \u0644\u0645 \u064a\u0643\u0646 \u0634\u0626\u0627 \u0645\u0630\u0643\u0648\u0631\u0627.<\/p>\n

\u201c\u0130nsano\u011flu, var edilip bahse de\u011fer bir \u015fey olana kadar, \u015f\u00fcphesiz uzun bir zaman ge\u00e7memi\u015f midir?\u201d<\/em> (\u0130nsan, 76\/1)<\/p>\n

Her canl\u0131 tek bir \u00f6zden do\u011far<\/strong><\/h2>\n

\u064a\u0627 \u0627\u064a\u0647\u0627 \u0627\u0644\u0646\u0627\u0633 \u0627\u062a\u0642\u0648\u0627 \u0631\u0628\u0643\u0645 \u0627\u0644\u0630\u0649 \u062e\u0644\u0642\u0643\u0645 \u0645\u0646 \u0646\u0641\u0633 \u0648\u0627\u062d\u062f\u0629 \u0648\u062e\u0644\u0642<\/p>\n

\u0645\u0646\u0647\u0627 \u0632\u0648\u062c\u0647\u0627 \u0648\u0628\u062b \u0645\u0646\u0647\u0645\u0627 \u0631\u062c\u0627\u0644\u0627\u064b \u0643\u062b\u064a\u0631\u0627 \u0648\u0646\u0633\u0627\u0621<\/p>\n

\u201cEy insanlar! Sizi bir tek nefisten ve ondan da e\u015fini yaratan ve her ikisinden de \u00e7ok say\u0131da erkek ve kad\u0131nlar \u00e7\u0131karan Rabbiniz\u2019e kar\u015f\u0131 gelmekten sak\u0131n\u0131n.\u201d<\/em> (Nisa, 4\/1)<\/p>\n

Bu ayette insanlar\u0131n tek bir nefisten yarat\u0131ld\u0131\u011f\u0131 s\u00f6z konusudur. \u015euras\u0131 muhakkakt\u0131r ki, m\u00fcfessirlerin bir\u00e7o\u011fu, hatt\u00e2 hepsi, \u201cnefs v\u00e2hide<\/em>\u201dden gayenin \u00c2dem, \u201ce\u015fi\u201d <\/em>tabirinden de Havva oldu\u011fu \u00fczerinde bir icman\u0131n varl\u0131\u011f\u0131ndan bahsederler. Buradan hareketle \u00c2dem\u2019e \u201cebu\u2019l-be\u015fer\u201d lakab\u0131n\u0131n verildi\u011fini ve bunun da biyolojik baba anlam\u0131na geldi\u011fini s\u00f6ylerler.[7]<\/sup><\/a> Bu ayette bir icman\u0131n s\u00f6z konusu olmamas\u0131 gerekir. \u00c7\u00fcnk\u00fc icma, ahbar de\u011fil ahk\u00e2m ayetlerinde olur.<\/p>\n

Her ne kadar bu ayet bize insan\u0131n bir nefs v\u00e2hide\u2019den yarat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylese de bunun Hz. \u00c2dem oldu\u011funu belirtmiyor. Zaten \u201cnefs v\u00e2hide\u201d \u00c2dem\u2019in m\u00fcradifi de de\u011fildir. \u00c2dem \u00f6zel isim olarak \u201cma\u2019rife\u201d<\/em>, nefs vahide ise \u201cnekire\u201d<\/em>dir. \u00c2dem m\u00fczekker, bu tabir ise m\u00fcennestir. Abduh ve Akseki gibi bilginler, bu anlam\u0131n ayetin kendinden \u00e7\u0131kar\u0131lan bir anlam olmad\u0131\u011f\u0131n\u0131 bilakis, israiliyyat tesirinde olan m\u00fcfessirlerin, nefs v\u00e2hide\u2019yi \u00c2dem olarak yorumlad\u0131klar\u0131n\u0131 belirtirler. Menar Tefsiri<\/em> ayr\u0131ca, nefs v\u00e2hide\u2019yi Kurey\u015f\u2019in atalar\u0131 diye yorumlayanlar\u0131n varl\u0131\u011f\u0131ndan da bahseder. (Akseki, s. 82 vd. Tefsir el-Menar,<\/em> IV, 327) \u00d6te yandan Araf Suresi 189-190\u2019\u0131nc\u0131 ayetlerde nefs v\u00e2hideden yarat\u0131lan ki\u015finin Allah\u2019a \u015firk ko\u015ftu\u011fundan bahsediliyor. \u015eu halde nefs v\u00e2hide\u2019yi \u201cHz. \u00c2dem\u201d olarak yorumlamak hi\u00e7 m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

Fahrettin el-Raz\u00ee, nefs v\u00e2hide\u2019nin \u201cAllah\u2019\u0131n \u0130lmi\u2019nin ve Hikmet\u2019inin kemalini a\u00e7\u0131klamakta\u201d oldu\u011funu s\u00f6yler ve bir mutezil\u00ee olan Ebu M\u00fcslim el-\u0130sfehan\u00ee\u2019nin ayette ge\u00e7en \u201czevc\u201d <\/em>kelimesini \u201ct\u00fcr\u201d<\/em> olarak yorumlad\u0131\u011f\u0131n\u0131 da kaydeder. (Raz\u00ee, Tefsir,<\/em> IX, 161)<\/p>\n

    \n
  1. el-\u0130sfehan\u00ee \u201cnefs v\u00e2hide\u201dnin \u201ck\u00e2inat\u201d anlam\u0131na gelebilece\u011fini s\u00f6ylerken H. Yusuf Al\u00ee de onu \u201cayn\u0131 t\u00fcrden\u201d \u015feklinde anlam\u0131\u015ft\u0131r.[8]<\/sup><\/a> Men\u00e2r Tefsiri<\/em> de bu hususta: \u201c\u0130nsan\u0131 meydana getiren mahiyet veya hakikattir ki, insan bununla di\u011fer varl\u0131klardan ayr\u0131l\u0131r.\u201d diyor. \u015eu h\u00e2lde, nefs vahide kelimesini \u00c2dem\u2019le yorumlamaktan ziyade, onu M. Abduh ve A. H. Akseki\u2019nin anlad\u0131\u011f\u0131 gibi: \u201cel-hakikatu\u2019l-insaniyye\u201d (insan\u00ee ger\u00e7ek) ve hayat\u0131n nutfesi veya insan\u0131 meydana getiren su veya prensip \u015feklinde anlamal\u0131d\u0131r ki, bu anlam di\u011fer ayetlerle tevfik edilebilsin. (Akseki, s. 82 vd; Menar,<\/em> IV, 327) \u00d6te yandan, \u201cAllah sizi topraktan (t\u00een) yaratt\u0131.\u201d ayetindeki \u201ckum\u201d (sizi) zamiri b\u00fct\u00fcn insanlar\u0131 ve \u00c2dem\u2019i de kapsamaktad\u0131r. Di\u011fer bir ayette de:<\/li>\n<\/ol>\n

    \u064a\u0627 \u0627\u064a\u0647\u0627 \u0627\u0644\u0646\u0627\u0633 \u0627\u0646\u0651\u0627 \u062e\u0644\u0642\u0646\u0627 \u0643\u0645 \u0645\u0646 \u0630\u0643\u0631 \u0648\u0627\u0646\u062b\u0649<\/p>\n

    \u201cEy insanlar! Sizi bir erkek ve bir di\u015fiden yaratt\u0131k.\u201d<\/em> (Hucurat, 49\/13) diyor.<\/p>\n

    Burada kullan\u0131lan kelimeler, erkeklik ve di\u015filik anlam\u0131na gelen \u201czeker\u201d<\/em> ve \u201cunsa\u201d<\/em>d\u0131r. Adam ve kad\u0131n anlam\u0131na gelen \u201cracul\u201d<\/em> ve \u201cimre\u2019e\u201d<\/em> kelimeleri kullan\u0131lmam\u0131\u015ft\u0131r. Bug\u00fcn \u201czeker\u201d<\/em> ve \u201cunsa\u201d<\/em>dan sperm hayvanc\u0131\u011f\u0131 ile di\u015filik yumurtas\u0131n\u0131 anlamak m\u00fcmk\u00fcnd\u00fcr. (Yak\u0131t, l\u2019Attitude.,<\/em> s. 148) Ayr\u0131ca (x) ve (y) kromozomlar\u0131n\u0131 da d\u00fc\u015f\u00fcnd\u00fcrebilir. Sonu\u00e7 olarak \u201cnefs v\u00e2hide\u201dden; insan\u0131 meydana getiren ve ona hayat bah\u015feden s\u0131v\u0131y\u0131 veya prensibi anlamak gerekiyor.<\/p>\n

    Evrimin a\u015famalar\u0131<\/strong><\/h2>\n

    \u0627\u0644\u0630\u0649 \u0627\u062d\u0633\u0646 \u0643\u0644 \u0634\u0626 \u062e\u0644\u0642\u0647 \u0648\u0628\u062f\u0623 \u062e\u0644\u0642 \u0627\u0644\u0627\u0646\u0633\u0627\u0646 \u0645\u0646 \u0637\u064a\u0646 \u062b\u0645\u0651<\/p>\n

    \u062c\u0639\u0644 \u0646\u0633\u0644\u0647 \u0645\u0646 \u0633\u0644\u0627\u0644\u0629 \u0645\u0646 \u0645\u0627\u0621 \u0645\u0647\u064a\u0646. \u062b\u0645\u0651 \u0633\u0648\u0651\u0627\u0647 \u0648\u0646\u0641\u062e \u0641\u064a\u0647 \u0645\u0646 \u0631\u0648\u062d\u0647<\/p>\n

    \u0648\u062c\u0639\u0644 \u0644\u0643\u0645 \u0627\u0644\u0633\u0645\u0639 \u0648\u0627\u0644\u0623\u0628\u0635\u0627\u0631 \u0648\u0627\u0644\u0623\u0641\u0626\u062f\u0629 \u0642\u0644\u064a\u0644\u0627 \u0645\u0627 \u062a\u0634\u0643\u0631\u0648\u0646.<\/p>\n

    \u201cHer \u015feyin hilkatini en g\u00fczel yapan ve insan\u0131 yaratmaya \u00e7amurdan ba\u015flayan O\u2019dur. \u0130nsan\u0131n neslini hakir bir sudan yapan, sonra onu \u015fekillendirip ruhundan \u00fcf\u00fcren ve sizin i\u00e7in kulak, g\u00f6zler ve kalpler var eden O\u2019dur. Do\u011frusu \u015f\u00fckr\u00fcn\u00fcz pek az.\u201d<\/em> (Secde, 7-9) ayetinde \u201cinsan\u0131 yaratmaya \u00e7amurdan ba\u015flad\u0131\u201d ifadesi, yaratman\u0131n aniden olmad\u0131\u011f\u0131n\u0131, merhalelerle meydana geldi\u011fini belirtmektedir.<\/p>\n

    Bu ayette dikkatimizi \u00e7eken bir di\u011fer nokta da kendisine ruh verilene kadar insandan \u00fc\u00e7\u00fcnc\u00fc \u015fah\u0131s olarak bahsedilmi\u015f, ruh ve idrak verildikten sonra muhatab s\u0131gas\u0131n\u0131n kullan\u0131lm\u0131\u015f olmas\u0131d\u0131r.<\/p>\n

    \u0130nsan\u0131n insan \u015fekline geli\u015fi de muhtelif merhalelerden sonra olmu\u015ftur. \u0130nsan\u0131n inorganik maddesinin evrimi yedi merhale ile ger\u00e7ekle\u015fmi\u015ftir. Bunlar s\u0131ras\u0131yla: toprak (tur\u00e2b), \u00e7amur (t\u00een), de\u011fi\u015fken c\u0131v\u0131k ve kokulu \u00e7amur (hama\u2019in mesn\u00fbn), yap\u0131\u015fkan \u00e7amur (t\u00een l\u00e2zib), pi\u015fmemi\u015f kuru \u00e7amur (sals\u00e2l), pi\u015fmi\u015f \u00e7amur (salsal ke\u2019l-fahh\u00e2r), \u00e7amurdan s\u00fcz\u00fclen bir \u00f6z (sul\u00e2le min t\u00een).<\/p>\n

    \u201cSul\u00e2le\u201d,<\/em> insan\u0131n organik evrim d\u00f6neminin ilk etab\u0131 olarak kabul edilebilir. Daha \u00f6nceki merhalelerden s\u00fcz\u00fclerek gelen bir \u00f6z unsuru belirler. \u201cSul\u00e2le\u201d kelimesi ayn\u0131 zamanda meni (sperme) ve nutfe (spermatozoide) kelimelerinin sinonimidir. Ayr\u0131ca buna \u201cprotoplazma\u201d da denmektedir. (Menar,<\/em> III, 320)<\/p>\n

    \u0130norganik etaplardan sonra ilk canl\u0131 h\u00fccre, \u201cOl\u201d emri do\u011frultusunda, yeni bir yarat\u0131lmaya ge\u00e7mi\u015f, il\u00e2h\u00ee iradenin kontrol\u00fc alt\u0131nda \u00e7e\u015fitli ay\u0131klama ve de\u011fi\u015fmeler ge\u00e7irerek insan olmak \u00fczere olu\u015fa devam etmi\u015ftir. Hayat\u0131n bu y\u00f6neli\u015finde insan, organik \u00e2lemin b\u00fct\u00fcn t\u00fcrleriyle bir beraberlik arzetmektedir. \u00d6nce ilkel bitkileri, sonra tohumlu y\u00fcksek bitkileri meydana getiren hayat, daha sonra da hayvanlar \u00e2lemini basitten m\u00fcrekkebe do\u011fru ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. \u201cBiyolojik Nesil A\u011fac\u0131\u201dn\u0131n ana g\u00f6vdesi ve uzant\u0131s\u0131 olan dal diyebilece\u011fimiz insan, daha sonra ak\u0131l ve idrak\u0131na kavu\u015farak, organik d\u00fcnyan\u0131n en m\u00fctek\u00e2mil varl\u0131\u011f\u0131 olmu\u015ftur.<\/p>\n

    Ruhun verili\u015fi<\/strong><\/h2>\n

    Bal\u00e7\u0131ktan s\u00fcz\u00fclerek gelen sul\u00e2le, insan\u0131n ilk organik maddesi olmu\u015f, aradan uzun bir zaman ge\u00e7tikten sonra da insan \u015feklini alm\u0131\u015f sonra da kendisine akl\u00ee melekeler anlam\u0131nda \u201cRuh\u201d verilmi\u015ftir.<\/p>\n

    \u0648 \u0627\u0630 \u0642\u0627\u0644 \u0631\u0628\u0643 \u0644\u0644\u0645\u0644\u0627\u0626\u0643\u0629 \u0625\u0646\u0651\u0649 \u062e\u0627\u0644\u0642 \u0628\u0634\u0631\u0627\u064b \u0645\u0646 \u0635\u0644\u0635\u0627\u0644 \u0645\u0646 \u062d\u0645\u0623 \u0645\u0633\u0646\u0648\u0646<\/p>\n

    \u0641\u0625\u0630\u0627 \u0633\u0648\u0651\u064a\u062a\u0647 \u0648\u0646\u0641\u062e\u062a \u0641\u064a\u0647 \u0645\u0646 \u0631\u0648\u062d\u064a \u0641\u0642\u0639\u0648\u0627 \u0644\u0647 \u0633\u0627\u062c\u062f\u064a\u0646.<\/p>\n

    \u201cRabbin meleklere: \u2018Ben yery\u00fcz\u00fcnde bal\u00e7\u0131ktan bir insan t\u00fcr\u00fc (be\u015fer) yaratmaktay\u0131m, ona insan \u015fekli verip ruhumdan \u00fcf\u00fcrd\u00fc\u011f\u00fcmde ona secdeye kapan\u0131n\u2019 demi\u015fti\u201d<\/em> (Hicr, 15\/28) ayetinde ruhun verili\u015finin insan \u015feklini ald\u0131ktan sonra oldu\u011funu belirtiyor. Yani bu canl\u0131 varl\u0131\u011fa, akl\u00ee melekeler kazand\u0131r\u0131lm\u0131\u015ft\u0131r. Bu meleklerin insana ilk secdesidir. \u0130kinci secdeleri ise \u201cEsma\u201d (isimler)in \u00f6\u011fretilmesi ve bu isimleri \u00c2dem\u2019in tek tek bildirmesinden sonra olmu\u015ftur. Melekler dolay\u0131s\u0131yla insana iki defa secde etmi\u015flerdir.[9]<\/sup><\/a><\/p>\n

    Seleksiyon konusu<\/strong><\/h2>\n

    Seleksiyon (\u0131st\u0131fa, ay\u0131klama) ayn\u0131 zamanda Kur\u2019an<\/em>\u00ee bir tabirdir. \u0130l\u00e2h\u00ee irade onu y\u00f6netmektedir. A\u015fa\u011f\u0131daki ayetten anla\u015f\u0131lan da budur.<\/p>\n

    \u0648\u0631\u0628\u0643 \u064a\u062e\u0644\u0642 \u0645\u0627 \u064a\u0634\u0627\u0621 \u0648\u064a\u062e\u062a\u0627\u0631.<\/p>\n

    \u201cRabbin diledi\u011fini yarat\u0131r ve se\u00e7er.\u201d<\/em> (Kasas, 28\/68)<\/p>\n

    Bu se\u00e7i\u015f veya ay\u0131klama, materyalistlerin iddia ettikleri gibi tesad\u00fcf veya tabiat\u0131n k\u00f6r bir oyunu \u015feklinde olmad\u0131\u011f\u0131n\u0131, bunun Tanr\u0131\u2019n\u0131n tabiata bah\u015fetti\u011fi bir kanundan ibaret oldu\u011funu Kur\u2019an<\/em> belirtmekle beraber, bu seleksiyona Tanr\u0131\u2019n\u0131n dilemesiyle gerekli ilaveler de yap\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n

    .\u064a\u0632\u064a\u062f \u0641\u0649 \u0627\u0644\u062e\u0644\u0642 \u0645\u0627 \u064a\u0634\u0627\u0621 \u0627\u0646 \u0627\u0644\u0644\u0647 \u0639\u0644\u0649 \u0643\u0644 \u0634\u0626 \u0642\u062f\u064a\u0631<\/p>\n

    \u201cHilkate diledi\u011fini ilave eder. \u015e\u00fcphesiz Allah her \u015feye K\u00e2dir\u2019dir.\u201d<\/em> (Fat\u0131r, 35\/1)<\/p>\n

    Bu hususta ayr\u0131ca biyolistlerin Darwin\u2019den kaynaklanan \u201ctabi\u00ee ve sun\u2019\u00ee ay\u0131klama\u201d<\/em> fikirlerine dah\u00ee Kur\u2019an<\/em>\u2019da rastlamaktay\u0131z.<\/p>\n

    \u0633\u0628\u062d\u0627\u0646 \u0627\u0644\u0630\u0649 \u062e\u0644\u0642 \u0627\u0644\u0623\u0632\u0648\u0627\u062c \u0643\u0644\u0647\u0627 \u0645\u0645\u0627\u062a\u0646\u0628\u062a \u0627\u0644\u0623\u0631\u0636 \u0648\u0645\u0646 \u0623\u0646\u0641\u0633\u0647\u0645 \u0648\u0645\u0645\u0627 \u0644\u0627\u064a\u0639\u0644\u0645\u0648\u0646<\/p>\n

    \u201cArzda kendili\u011finden biten, sizin kendinizin yapt\u0131klar\u0131ndan ve daha bilmedikleri \u015feylerden \u00e7ift \u00e7ift yaratan Allah noksanl\u0131ktan m\u00fcnezzehtir.\u201d<\/em> (Yasin, 36\/36)<\/p>\n

    \u0130nsan kelimesinin anlam\u0131<\/strong><\/h2>\n

    \u0130nsan t\u00fcr\u00fc ge\u00e7irdi\u011fi seleksiyonla di\u011fer t\u00fcrlerden ayr\u0131lm\u0131\u015f ve kendine \u00f6zg\u00fc bir \u015fekli ald\u0131ktan sonra, ruhla idrak eden bir varl\u0131k olmu\u015ftur. \u0130nsan ad\u0131n\u0131 bu etaptan sonra kazanm\u0131\u015ft\u0131r. Burada insan kelimesinin k\u00f6keninden ve semantik analizinden bahsetmekte yarar g\u00f6rmekteyiz.<\/p>\n

    \u0130bn Manz\u00fbr, insan kelimesinin asl\u0131n\u0131n \u201cinsiy\u00e2n\u201d oldu\u011funu, bunun da unutmak anlam\u0131na gelen \u201cnisy\u00e2n\u201d ile irtibat\u0131n\u0131 belirterek \u0130bn Abbas\u2019\u0131n \u015fu s\u00f6z\u00fcn\u00fc nakleder: \u201c\u0130nsana insan ad\u0131n\u0131n verilmesi kendisiyle yap\u0131lan anla\u015fmay\u0131 unutmas\u0131ndan dolay\u0131d\u0131r.\u201d \u0130bn Manz\u00fbr, ayr\u0131ca \u201cins\u201d<\/em> k\u00f6k\u00fcn\u00fcn insan kelimesine as\u0131l te\u015fkil etti\u011fini belirtiyor ve bu k\u00f6k\u00fcn bir di\u011fer \u00e7o\u011fulunun \u201cenes\u201d<\/em> oldu\u011funu s\u00f6yleyerek, bunun da insanlar toplulu\u011fu, yerle\u015fik bir kabile veya bir yerin ahalisi anlam\u0131nda oldu\u011funu kaydediyor. \u201cEnes\u2019in ayr\u0131ca, vah\u015fetin z\u0131tt\u0131, al\u0131\u015fma, evcille\u015fme ve uysalla\u015fma\u201d anlam\u0131nda oldu\u011funu da s\u00f6ylerken, \u201cins\u201d<\/em> k\u00f6k\u00fcn\u00fcn di\u011fer anlamlar\u0131n\u0131 da s\u0131ralam\u0131\u015ft\u0131r. Ona g\u00f6re \u201cins\u201d:<\/em> \u201cbe\u015fer, \u00c2dem o\u011fullar\u0131, evlere al\u0131\u015fan varl\u0131k, nefs, g\u00f6rme, i\u015fitme, duyma ve herhangi bir fert.\u201d anlam\u0131na gelmektedir.[10]<\/sup><\/a><\/p>\n

    \u0130bn F\u00e2ris ise \u201cE-N-S\u201d k\u00f6k\u00fcnden, \u201cbir \u015feyin zuhuru ve vah\u015file\u015fme yolundan ayr\u0131lan her \u015fey\u201d<\/em> anlam\u0131nda oldu\u011funu s\u00f6yler.[11]<\/sup><\/a><\/p>\n

    \u0130bn Miskeveyh, K\u0131nal\u0131z\u00e2de Ali ve Erzurumlu \u0130brahim Hakk\u0131 gibi d\u00fc\u015f\u00fcn\u00fcrler, varl\u0131klar\u0131n s\u0131n\u0131flamas\u0131n\u0131 yaparken; insanla hayvan aras\u0131nda maymunu ve \u201cnesnas\u201d<\/em> ad\u0131n\u0131 verdikleri insan \u00f6ncesi hen\u00fcz uysalla\u015fmam\u0131\u015f vah\u015fi bir yarat\u0131\u011f\u0131 da koyarlar (Yak\u0131t, l\u2019Attitude.,<\/em> s. 288-289)<\/p>\n

    Evrim hatt\u0131 a\u00e7\u0131s\u0131ndan, paleontolojistler insan \u0131rk\u0131n\u0131n, hayvan flum (phylum)lar\u0131ndan sapmas\u0131 (d\u00e9viation phylog\u00e9n\u00e9tique) ve insan \u00f6ncesi (pr\u00e9humain) varl\u0131klar\u0131 tasnif ederek onlar\u0131 \u201cHomo erectus-Homo habilis-Homo sapiens\u201d<\/em> ad\u0131n\u0131 vermi\u015flerdir. Bug\u00fcnk\u00fc anlamda modern insan\u0131 kar\u015f\u0131layan tabiri de \u201csapiens-sapiens\u201d<\/em> olarak belirtmi\u015flerdir (Yak\u0131t, l\u2019Attitude., <\/em>s. 272)<\/p>\n

    B\u00fct\u00fcn bu a\u00e7\u0131klamalardan anla\u015f\u0131l\u0131yor ki; \u0130nsan, akl\u00ee melekesine kavu\u015farak ve metafizik anlamda hayr ve \u015ferri ay\u0131rabilen ve Tanr\u0131\u2019n\u0131n kendisine muhatap k\u0131ld\u0131\u011f\u0131 bir varl\u0131k olmas\u0131ndan ve d\u00fc\u015f\u00fcncesiyle davran\u0131\u015flar\u0131n\u0131 kontrol edebilecek bir seviyeye gelip vah\u015fili\u011fi terk etmesinden sonra \u201cinsan\u201d ad\u0131n\u0131 alm\u0131\u015ft\u0131r.<\/p>\n

    Maymun meselesi<\/strong><\/h2>\n

    Darwin\u2019e atfedilen asl\u0131nda J. Huxley\u2019in fikri olan \u201cinsan\u0131n maymundan gelmesi\u201d nazariyesine gelince; bu hususun ilmen \u00e7\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fcn\u00fc doktora \u00e7al\u0131\u015fmalar\u0131m\u0131z boyunca a\u00e7\u0131k\u00e7a tespit ettik. Art\u0131k birinin di\u011ferinden gelmesi s\u00f6z konusu de\u011fildir. Her iki t\u00fcr, \u201cBiyolojik Evrim A\u011fac\u0131\u201dn\u0131n veya ba\u015fka bir tabirle memeliler grubunun iki ayr\u0131 dal\u0131n\u0131 te\u015fkil etmektedirler. (Yak\u0131t, l\u2019Attitude.)<\/em><\/p>\n

    Kur\u2019an<\/em>\u2019da bu hususu a\u00e7\u0131k\u00e7a g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Her \u015feye hilkatinin verildi\u011finden bahseden ayetten, her varl\u0131\u011f\u0131n kendi t\u00fcr\u00fcne ait bir yarat\u0131lmas\u0131 oldu\u011funu anl\u0131yoruz.<\/p>\n

    . . .\u0642\u0627\u0644 \u0631\u0628\u0646\u0627 \u0627\u0644\u0630\u0649 \u0627\u0639\u0637\u0649 \u0643\u0644 \u0634\u0626 \u062e\u0644\u0642\u0647 \u062b\u0645\u0651 \u0647\u062f\u0649.<\/p>\n

    \u201c(Musa): \u2018Rabbimiz her \u015feye hilkatini veren ve ona yol g\u00f6sterendir.\u2019 dedi.\u201d<\/em> (Taha, 20\/51)<\/p>\n

    Her t\u00fcr\u00fcn kendine ait bir hilkatinin olmas\u0131, bizde, t\u00fcrler olu\u015ftuktan sonra her t\u00fcr kendini meydana getirecek bir tohuma sahip oluyor ve hepsi kendi t\u00fcr\u00fc i\u00e7inde kemale eriyor \u015feklinde bir fikir has\u0131l ediyor. \u015eu h\u00e2lde insan t\u00fcr\u00fc kendine has bir hilkati izlemi\u015ftir. Maymun t\u00fcr\u00fc de kendine has bir hilkat izlemi\u015ftir. Bu yorumlar\u0131n \u0131\u015f\u0131\u011f\u0131 alt\u0131nda \u015fu ayeti nas\u0131l a\u00e7\u0131klayabiliriz.<\/p>\n

    . . .\u0641\u0642\u0644\u0646\u0627 \u0644\u0647\u0645 \u0643\u0648\u0646\u0648\u0627 \u0642\u0631\u062f\u0629 \u062e\u0627\u0633\u0626\u064a\u0646.<\/p>\n

    \u201cOnlara \u2018zelil maymunlar olun\u2019 dedik.\u201d<\/em> (Bakara, 2\/65)<\/p>\n

    \u0130bn Cer\u00eer\u2019de ge\u00e7en bir hadisten: \u201ckalplerinin de\u011fi\u015fti\u011fini\u201d anl\u0131yoruz. (Alusi, Tefsir,<\/em> I, 234; Kutub, Tefsir,<\/em> I, 159; Ate\u015f, Kur. G\u00f6r. Evr. Teo., <\/em>s. 131) Ayete biyolojik bir yakla\u015f\u0131mda bulunmak istersek, bunun (r\u00e9gression) ad\u0131 verilen geriye y\u00f6nelik evrime bir \u00f6rnek te\u015fkil etti\u011fini g\u00f6r\u00fcr\u00fcz.[12]<\/sup><\/a> Ba\u015fka bir memelinin ad\u0131ndan ziyade maymunun zikredilmesi, insanla maymunun yak\u0131n t\u00fcrler olduklar\u0131n\u0131 ve ortak bir ataya sahip olabilece\u011fini de d\u00fc\u015f\u00fcnd\u00fcrmektedir.<\/p>\n

    Yarat\u0131l\u0131\u015f ve evrim \u015femas\u0131<\/strong><\/h2>\n

    \u0627\u0644\u0630\u0649 \u0627\u062d\u0633\u0646 \u0643\u0644 \u0634\u0626 \u062e\u0644\u0642\u0647 \u0648\u0628\u062f\u0623 \u062e\u0644\u0642 \u0627\u0644\u0627\u0646\u0633\u0627\u0646 \u0645\u0646 \u0637\u064a\u0646 \u062b\u0645\u0651 \u062c\u0639\u0644 \u0646\u0633\u0644\u0647<\/p>\n

    \u0645\u0646 \u0633\u0644\u0627\u0644\u0629 \u0645\u0646 \u0645\u0627\u0621 \u0645\u0647\u064a\u0646. \u062b\u0645\u0651 \u0633\u0648\u0651\u0627\u0647 \u0648\u0646\u0641\u062e \u0641\u064a\u0647 \u0645\u0646 \u0631\u0648\u062d\u0647 \u0648\u062c\u0639\u0644 \u0644\u0643\u0645<\/p>\n

    \u0627\u0644\u0633\u0645\u0639 \u0648\u0627\u0644\u0623\u0628\u0635\u0627\u0631 \u0648\u0627\u0644\u0623\u0641\u0626\u062f\u0629 \u0642\u0644\u064a\u0644\u0627 \u0645\u0627 \u062a\u0634\u0643\u0631\u0648\u0646.<\/p>\n

    \u201cHer \u015feyin hilkatini en g\u00fczel yapan ve insan\u0131 yaratmaya \u00e7amurdan ba\u015flayan O\u2019dur. \u0130nsan\u0131n neslini hakir sudan yapan, sonra onu \u015fekillendirip ruhundan \u00fcf\u00fcren ve sizin i\u00e7in kulak, g\u00f6zler ve kalpler var eden O\u2019dur. Do\u011frusu \u015f\u00fckr\u00fcn\u00fcz pek az.\u201d<\/em> (Secde, 32\/7-9)<\/p>\n

    \u201c\u2026insan\u0131 yaratmaya \u00e7amurdan ba\u015flad\u0131\u201d<\/em> k\u0131sm\u0131 inorganik <\/em>devir,<\/p>\n

    \u201c\u2026onun neslini hakir bir sudan yapt\u0131\u201d<\/em> k\u0131sm\u0131 organik<\/em> devir,<\/p>\n

    \u201c\u2026onu tesviye etti, ona ruhundan \u00fcf\u00fcrd\u00fc, ve sizin i\u00e7in kulak, g\u00f6zler ve kalpler var etti\u201d<\/em> k\u0131sm\u0131 da insanla\u015fma devri, bir di\u011fer tabirle hominisation <\/em>devridir.<\/p>\n

    Ayn\u0131 devirleri bir di\u011fer ayette de g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

    \u0623\u0643\u0641\u0631\u062a \u0628\u0627\u0644\u0630\u0649 \u062e\u0644\u0642\u0643 \u0645\u0646 \u062a\u0631\u0627\u0628 \u062b\u0645\u0651 \u0645\u0646 \u0646\u0637\u0641\u0629 \u062b\u0645\u0651 \u0633\u0648\u0651\u0627\u0643 \u0631\u062c\u0644\u0627.<\/p>\n

    \u201c.\u00a0 Seni \u00f6nce topraktan sonra nutfeden yaratan sonra da seni insan \u015fekline koyan\u0131 m\u0131 ink\u00e2r ediyorsun?\u201d<\/em> (Kehf, 18\/37)<\/p>\n

    \u201c\u2026\u00f6nce topraktan\u201d<\/em> k\u0131sm\u0131, inorganik<\/em> devir, \u201c\u2026sonra nutfeden yaratt\u0131.\u201d<\/em> k\u0131sm\u0131 organik<\/em> devir, \u201c\u2026sonra da seni insan \u015fekline koyan.\u201d <\/em>k\u0131sm\u0131 hominisation<\/em> devrini verir. \u0130norganik devir daha \u00f6nceki sayfalarda s\u0131ralad\u0131\u011f\u0131m\u0131z etaplar\u0131 i\u00e7erir. Organik devir de ana karn\u0131ndaki ge\u00e7irilen etaplardan ibarettir. Kur\u2019an<\/em>\u2019a g\u00f6re[13]<\/sup><\/a> bu etaplar: \u201cspermatozoid (nutfe), d\u00f6llenmi\u015f yumurta (embriyon veya zygotte), f\u00f6t\u00fcs (mudga), kemik dokular\u0131n\u0131n te\u015fekk\u00fcl\u00fc (\u0131zam), et dokular\u0131 ve kaslar\u0131n te\u015fekk\u00fcl\u00fc (lahm), ba\u015fka bir yaratma (halkan ahar), \u00e7ocuk (t\u0131fl) ruhun verili\u015fi ve insanla\u015fma devri, organik devrin \u201cba\u015fka bir yaratma\u201d ad\u0131n\u0131 alan etab\u0131ndan sonrad\u0131r. Biyolojik tabirle bu d\u00e9viation ontog\u00e9n\u00e9tique\u2019dir.<\/p>\n

     <\/p>\n

     <\/p>\n

    [1]<\/sup><\/a>\u00a0Bkz. Yak\u0131t (\u0130.), I\u2019Attitude du Christianisma et de I\u2019Islam en Face du Darwinisme-Etudes Compar\u00e9es-,<\/em> Doktora Tezi, Paris, 1979, s.2 ve 185 vd.<\/p>\n

    [2]<\/sup><\/a>\u00a0Bkz. Izutsu (Dr. Toshihiko), Kur\u2019\u00e2n\u2019da Allah ve \u0130nsan<\/em>, \u00e7ev. Do\u00e7. Dr. S. Ate\u015f, Ankara, 1975, s. 68-9.<\/p>\n

    [3]<\/sup><\/a>\u00a0Bkz. Razi (F.), el-Tefsir el-Keb\u00eer (Mef\u00e2tih el-Gayb),<\/em> mukaddime ve muhtelif ayetlerin yorumu.<\/p>\n

    [4]<\/sup><\/a>\u00a0Buca\u0131lle (M.), La Bible Le Coran en La Science<\/em>, s.188 vd., Paris, 1976.<\/p>\n

    [5]<\/sup><\/a>\u00a0Akseki (A.H.), \u201c\u00c2dem<\/em>\u201d adl\u0131 makale, \u0130sl\u00e2m-T\u00fcrk Ansiklopedisi<\/em>, c.I, s.82, \u0130stanbul, 1935; Bkz. Yaz\u0131r (M.H.), Hak Dini Kur\u2019\u00e2n Dili<\/em>, c.2, s.118 vd. \u0130stanbul, 1935.<\/p>\n

    [6]<\/sup><\/a>\u00a0Yaratma (halaka) kelimesi yoktan var etmek de\u011fil, var olan bir \u015feyden bir \u015fey yaratmak demektir. Bu itibarla \u201cmin<\/em>\u201d harf-i ceriyle kullan\u0131l\u0131r. Yoktan yaratman\u0131n fiili (bere\u2019a)dir.<\/p>\n

    [7]<\/sup><\/a>\u00a0Arap\u00e7adan \u201cbaba\u201d<\/em> kelimesinin yaln\u0131z, madd\u00ee varl\u0131\u011f\u0131n sebebi olan biyolojik anlamda bir baba olmad\u0131\u011f\u0131n\u0131, bunun \u00e7o\u011fu kez, liderlik, ya\u015fl\u0131l\u0131k, \u00f6nc\u00fcl\u00fck veya bir vasfa sahiplik anlam\u0131nda kullan\u0131lan bir lakap oldu\u011funu g\u00f6rmekteyiz. Eb\u00fb Cehl(=cehaletin babas\u0131), Eb\u00fb Leheb(=ate\u015f babas\u0131), Eb\u00fb Lahm(=et babas\u0131=\u015fi\u015fman), Ebu Hureyre(=Kedi babas\u0131) vs. Keza Kur\u2019an<\/em>\u2019da \u201cmillete ab\u00eekum \u0130brahim\u201d<\/em> \u201cbaban\u0131z \u0130brahim\u2019in dini\u201d<\/em> (Hac, 22\/78) tabiri ge\u00e7mektedir. Burada Hz. \u0130brahim\u2019in M\u00fcsl\u00fcmanlar\u0131n biyolojik babas\u0131 anlam\u0131nda de\u011fildir. Ayn\u0131 \u015fekilde, Kur\u2019an<\/em>\u2019da sunulan ilah\u00ee senaryoda melekler ibadete ait, \u0130blis \u015feytan\u00ee, \u00c2dem de be\u015fer\u00ee vas\u0131flar\u0131 temsil etmektedir. \u201cEb\u00fb\u2019l-be\u015fer\u201d<\/em> tabiri de bu \u015fekilde anla\u015f\u0131lmal\u0131d\u0131r.<\/p>\n

    [8]<\/sup><\/a>\u00a0\u0130sfehan\u00ee (R.), Tafsilu\u2019l-Nes\u2019eteun ve Tahsilu\u2019s-Sa\u2019adeteun<\/em>, \u00e7ev. L. Do\u011fan, Mutlulu\u011fun Kazan\u0131lmas\u0131,<\/em> s.43, Ankara, 1974; Bkz. S. M. Ali, The Holy Quran<\/em>, s.198.<\/p>\n

    [9]<\/sup><\/a>\u00a0Bu iki secdenin namazlar\u0131n her rek\u00e2t\u0131nda yap\u0131lan iki secde ile metafizik bir irtibat\u0131 oldu\u011fu kanaatindeyiz.<\/p>\n

    [10]<\/sup><\/a>\u00a0\u0130bn Manz\u00fbr, Lisan el-Arab el-Muhit,<\/em> C. I, s.112-113, Beyrut, 1972.<\/p>\n

    [11]<\/sup><\/a>\u00a0\u0130bn Faris, Mu\u2019cemu Mekay\u0131s el-Lu\u011fa<\/em>, C. I, s.145, A. Selam M. Harun tahkiki, 2. Bas., Kahire, 1969.<\/p>\n

    [12]<\/sup><\/a>\u00a0Geriye y\u00f6nelik evrim i\u00e7in bkz. Yak\u0131t (\u0130.), A.g.t<\/em>., s.163 vd., Genel Biyoloji<\/em>, s. 716, Milli E\u011fitim Bas\u0131mevi, \u0130stanbul, 1979.<\/p>\n

    [13]<\/sup><\/a>\u00a0\u0130nsan\u0131n ana karn\u0131ndaki te\u015fekk\u00fcl devri ve etaplar\u0131 i\u00e7in bkz. Kur\u2019an<\/em> 22\/5 ve 23\/12-5 embriyolojik ve histolojik yorumlar\u0131 i\u00e7in bkz. Yak\u0131t (\u0130.), A.g.t<\/em>., s.237-270; Yak\u0131t (\u0130.), Analyse s\u00e9mantique et sens scientifique du mot alaqa dans le Coran<\/em>, bu makale Dr. Z. M. el-Hudeyri taraf\u0131ndan Arap\u00e7aya \u00e7evrilmi\u015f ve \u201cEl-Urva el-Vuska<\/em>\u201dda bas\u0131lm\u0131\u015ft\u0131r. Kahire, 1982, s.1-6 Burada \u201calaqa\u201dn\u0131n \u201ckan p\u0131ht\u0131s\u0131\u201d olmad\u0131\u011f\u0131n\u0131 \u201cd\u00f6llenmi\u015f yumurta=zygotte veya embriyon” oldu\u011funu ispata \u00e7al\u0131\u015ft\u0131k.<\/p>\n

     <\/p>\n

    Kaynaklar<\/strong><\/h2>\n

    Akseki (A. H.), \u201c\u00c2dem<\/em>\u201d maddesi, \u0130sl\u00e2m-T\u00fcrk Ansiklopedisi<\/em>, c. I, s. 82, \u0130stanbul, 1935.<\/p>\n

    Alusi, Ruhu’l-Me\u00e2n\u00ee f\u00ee Tefsiri’l-Kur’\u00e2ni’l-Az\u00eem ve’s-Seb’il-Mes\u00e2n\u00ee <\/em>(I-IX), Bulak, 1301.<\/p>\n

    Ate\u015f (S.), Kur\u2019an<\/em>-\u0131 Kerim’e G\u00f6re Evrim Teorisi, A. \u00dc. \u0130lahiyat Fak\u00fcltesi Dergisi,<\/em> S. XX, Ankara, 1975.<\/p>\n

    Bucaille (M.), La Bible Le Coran en La Science<\/em>, s. 188 vd., Paris, 1976.<\/p>\n

    Genel Biyoloji<\/em>, S. 716, Milli E\u011fitim Bas\u0131mevi, \u0130stanbul, 1979.<\/p>\n

    Izutsu (Dr. Toshihiko), Kur\u2019an\u2019da Allah ve \u0130nsan<\/em>, \u00e7ev. Do\u00e7. Dr. S. Ate\u015f, Ankara, 1975.<\/p>\n

    \u0130bn Faris, Mu\u2019cemu Mekay\u0131s el-Lu\u011fa<\/em>, A. Selam M. Harun tahkiki, 2. Bas., Kahire, 1969.<\/p>\n

    \u0130bn Manz\u00fbr, Lisan el-Arab el-Muhit<\/em>, Beyrut, 1972.<\/p>\n

    \u0130sfehani (R.), Tafsilu\u2019l-Ne\u015f\u2019eteyn ve Tahsilu\u2019s-Sa\u2019adeteyn,<\/em> \u00e7ev. L. Do\u011fan, Mutlulu\u011fun Kazan\u0131lmas\u0131,<\/em> Ankara, 1974.<\/p>\n

    Kutub (S.), Fi-Z\u0131l\u00e2li\u2019l- Kur\u2019an<\/em>, (I-IX), 7. Bask\u0131, Beyrut, 1971.<\/p>\n

    Razi (F.), el-Tefsir el-Keb\u00eer (Mef\u00e2tih el-Gayb), (I-XXXVI<\/em>), Tahran, ts.<\/p>\n

    Re\u015fit R\u0131za, Tefsir el-Menar<\/em> (I-IV).<\/p>\n

    Yak\u0131t (\u0130.), Analise s<\/em>\u00e9mantique et Sens scientifique du Mot alaqa Dans le Coran<\/em>, Arap\u00e7a terc., Dr. Z. M. el-Hudeyri \u201cEl-Urva el-Vuska<\/em>\u201d. Kahire, 1982.<\/p>\n

    Yak\u0131t (\u0130.), I\u2019Attitude du Christianisme et de I\u2019Islam en Face du Darwinisme-Etudes Compar<\/em>\u00e9es-,<\/em> (Doktora Tezi), Paris, 1979.<\/p>\n

    Yaz\u0131r (M. H.), Hak Dini Kur\u2019an Dili<\/em>, (I-IX) \u0130stanbul, 1935.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Hayat\u0131n kayna\u011f\u0131 nedir? Evrim olgusu Kur’an’da nas\u0131l ele al\u0131nm\u0131\u015ft\u0131r? Hangi ayetler olu\u015fu haber verir? \u0130nsanlar ve maymunlar akraba m\u0131d\u0131r? Topraktan m\u0131 geldik? Evrim ilahi bir kanun mudur? Yarad\u0131l\u0131\u015f s\u0131ras\u0131 nas\u0131l belirlenmi\u015ftir? <\/p>\n","protected":false},"author":40,"featured_media":4399,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[60,61],"tags":[301,292,300,276],"coauthors":[47],"class_list":["post-4105","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-teknoloji","category-din","tag-bilim","tag-evrim","tag-ismail-yakit","tag-kuran"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4105","targetHints":{"allow":["GET"]}}],"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=4105"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4105\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/4399"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=4105"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=4105"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=4105"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=4105"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}