{"id":139583,"date":"2023-07-11T14:56:39","date_gmt":"2023-07-11T14:56:39","guid":{"rendered":"http:\/\/wordpress.gurbuz.net\/?p=139583"},"modified":"2023-07-11T14:59:22","modified_gmt":"2023-07-11T14:59:22","slug":"139583","status":"publish","type":"post","link":"http:\/\/wordpress.gurbuz.net\/?p=139583","title":{"rendered":"Bir g\u00fcn … Allah b\u00fcy\u00fck"},"content":{"rendered":"

„Hz. M\u00fbs\u00e2, ikinci k\u0131rk g\u00fcnl\u00fck oru\u00e7 d\u00f6neminden sonra da\u011fdan indi\u011finde Tanr\u0131 ile y\u00fcz y\u00fcze g\u00f6r\u00fc\u015fmesi sebebiyle y\u00fcz\u00fc kavmini korkutacak derecede<\/ins> parlar<\/strong> (\u00c7\u0131k\u0131\u015f, 34\/29).“<\/p>\n

„M\u00dbS\u00c2
\n\u0645\u0648\u0633\u0649
\n\u0130sr\u00e2ilo\u011fullar\u0131\u2019na g\u00f6nderilen ve kendisine Tevrat indirilen peygamber.<\/p>\n

M\u00fcellif:
\n\u00d6MER FARUK HARMAN
\nHem Yahudilik ve H\u0131ristiyanl\u0131\u011fa hem de \u0130sl\u00e2m\u2019a g\u00f6re b\u00fcy\u00fck bir peygamber ve \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 Firavun\u2019un zulm\u00fcnden kurtar\u0131p h\u00fcrriyete kavu\u015fturan bir liderdir. Hakk\u0131nda Ahd-i At\u00eek\u2019in Tevrat d\u0131\u015f\u0131ndaki b\u00f6l\u00fcmleriyle Ahd-i Ced\u00eed\u2019de k\u0131smen bilgi bulunmakla birlikte onunla ilgili yeg\u00e2ne kaynak Tevrat ile Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019dir. Tevrat\u2019\u0131n hemen hemen tamam\u0131 Hz. M\u00fbs\u00e2\u2019n\u0131n ve \u00f6nderli\u011fini yapt\u0131\u011f\u0131 \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n tarihinden ibarettir. Ya\u015fad\u0131\u011f\u0131 d\u00f6neme ait di\u011fer kaynaklarda kendisinden bahsedilmemekte, Kit\u00e2b-\u0131 Mukaddes\u2019te onun d\u0131\u015f\u0131nda bu ad\u0131 ta\u015f\u0131yan ba\u015fka bir kimse bulunmamaktad\u0131r. Tevrat M\u00fbs\u00e2\u2019y\u0131 peygamberlerin en b\u00fcy\u00fc\u011f\u00fc olarak takdim eder (Tesniye, 34\/10). Bu husus, Maimonides\u2019in tesbit etti\u011fi yahudi \u00e2ment\u00fcs\u00fcnde bir iman esas\u0131 olarak yer alm\u0131\u015ft\u0131r. Hz. M\u00fbs\u00e2, Tevrat\u2019a g\u00f6re sadece ona ait bir nitelik olmak \u00fczere Tanr\u0131 ile y\u00fcz y\u00fcze s\u00f6yle\u015fen, Tanr\u0131\u2019n\u0131n S\u00een\u00e2\u2019daki vahyine arac\u0131 olarak se\u00e7ti\u011fi, esaret alt\u0131ndaki halk\u0131 k\u00e2hinler melek\u00fbtu ve mukaddes millet haline getiren, e\u015fsiz ve benzersiz bir ki\u015fidir (\u00c7\u0131k\u0131\u015f, 19\/5-6, 33\/11; Say\u0131lar, 12\/6-8). M\u00fbs\u00e2, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de de ad\u0131 en \u00e7ok ge\u00e7en peygamberdir.<\/p>\n

M\u00fbs\u00e2 ad\u0131n\u0131n \u0130br\u00e2n\u00eece\u2019deki kar\u015f\u0131l\u0131\u011f\u0131 Mo\u015feh olup kelimenin men\u015fei tart\u0131\u015fmal\u0131d\u0131r. Tevrat\u2019ta nakledildi\u011fine g\u00f6re Firavun\u2019un k\u0131z\u0131 onu sudan \u00e7\u0131kard\u0131\u011f\u0131 i\u00e7in kendisine bu ad\u0131 vermi\u015ftir (\u00c7\u0131k\u0131\u015f, 2\/10). Buna g\u00f6re Mo\u015feh kelimesi, \u0130br\u00e2n\u00eece\u2019de \u201c\u00e7ekip \u00e7\u0131karmak\u201d anlam\u0131na gelen ve Eski Ahid\u2019de n\u00e2diren kullan\u0131lan (II. Samuel, 22\/17; Mezmur, 18\/16) \u201cm\u015fh\u201d (ma\u015fah) k\u00f6k\u00fcnden gelmektedir. Ancak bu durumda ismin Ma\u015fui olmas\u0131 gerekir ki bu takdirde Mo\u015feh kelimesindeki \u201co\u201d harfinin izah\u0131 m\u00fcmk\u00fcn olmaz. Ayr\u0131ca Mo\u015feh\u2019in ge\u00e7i\u015fli hali \u201ckurtar\u0131lm\u0131\u015f\u201d de\u011fil \u201ckurtar\u0131c\u0131\u201d anlam\u0131ndad\u0131r. \u00d6te yandan Firavun\u2019un k\u0131z\u0131 \u0130br\u00e2n\u00eece konu\u015fmad\u0131\u011f\u0131 i\u00e7in M\u00fbs\u00e2 kelimesine Tevrat\u2019ta belirtilen anlam\u0131 vermi\u015f olamaz; dolay\u0131s\u0131yla s\u00f6z konusu t\u00fcretme do\u011fru kabul edilmemektedir. M\u00fbs\u00e2 kelimesinin Ras \u015eamra tabletlerinde rastlanan \u0130br\u00e2n\u00eece \u201cm(w)\u015f\u201d kelimesiyle al\u00e2kal\u0131 olabilece\u011fi ileri s\u00fcr\u00fclm\u00fc\u015fse de ara\u015ft\u0131rmac\u0131lar\u0131n \u00e7o\u011fu kelimenin M\u0131s\u0131r k\u00f6kenli oldu\u011funa kanidir. Nitekim Hz. \u00ces\u00e2 zaman\u0131nda \u0130skenderiye yahudileri de bu kanaatte olduklar\u0131ndan kelimeye K\u0131pt\u00eece bir men\u015fe aram\u0131\u015flard\u0131r. Yahudi filozofu Philon ve tarih\u00e7i Josephus, M\u00fbs\u00e2 kelimesinin K\u0131pt\u00eece m\u00f4 (su) ve u\u015fa\u2019 (kurtarmak) kelimelerinden t\u00fcredi\u011fini s\u00f6ylemi\u015flerdir. XIX. y\u00fczy\u0131l M\u0131s\u0131r bilimcileri kelimenin k\u00f6k\u00fcn\u00fcn K\u0131pt\u00eece oldu\u011funu kabul etmekle beraber anlam\u0131 konusunda farkl\u0131 bir a\u00e7\u0131klamay\u0131 benimsemi\u015flerdir. Bunlar, Grek\u00e7e\u2019si Moses olan Mo\u015feh kelimesinin men\u015feinin Touthmosis (Touthmes, Touth\u2019un o\u011flu), Ahmes (Ah\u2019\u0131n o\u011flu) ve Ramesses (Ramses) gibi firavun isimlerinde de bulunan, K\u0131pt\u00eece\u2019de \u201c\u00e7ocuk do\u011furmak\u201d anlam\u0131ndaki msj k\u00f6k\u00fcnden t\u00fcreyen \u201c\u00e7ocuk\u201d m\u00e2nas\u0131ndaki mes oldu\u011funu ileri s\u00fcrm\u00fc\u015flerdir. Bu yoruma da itiraz edilmi\u015f, ancak diller aras\u0131nda harf de\u011fi\u015fikli\u011finin normal oldu\u011fu, dolay\u0131s\u0131yla K\u0131pt\u00eece\u2019deki \u201cs\u201dnin \u0130br\u00e2n\u00eece\u2019ye \u201c\u015f\u201d olarak ge\u00e7ti\u011fi g\u00f6z \u00f6n\u00fcnde bulundurularak K\u0131pt\u00eece\u2019deki mes(j) kelimesinin baz\u0131 kit\u00e2belerde m\u015f diye yaz\u0131ld\u0131\u011f\u0131 belirtilmi\u015f, b\u00f6ylece Mo\u015feh kelimesinin K\u0131pt\u00eece bir k\u00f6kten geldi\u011fi kanaati benimsenmi\u015ftir. M\u0131s\u0131r bilimcilerin \u00e7o\u011fu, Mo\u015feh kelimesinin M\u0131s\u0131r dilinde \u201c\u00e7ocuk\u201d anlam\u0131ndaki mes\/mesu kelimesinin farkl\u0131 yaz\u0131lm\u0131\u015f \u015fekli oldu\u011funu kabul etmektedir. K\u0131pt\u00eece\u2019de bu kelime yaln\u0131z ba\u015f\u0131na veya Amosis, Tuthmosis gibi isimlerde oldu\u011fu gibi birle\u015fik halde kullan\u0131lmaktad\u0131r. Ancak Firavun\u2019un k\u0131z\u0131n\u0131n mes kelimesini tek ba\u015f\u0131na m\u0131 yoksa bir tanr\u0131 ad\u0131yla birlikte mi kulland\u0131\u011f\u0131 bilinmemektedir (Mangenot, DB, IV, 1191; Cazelles, DBS, V, 1320; EJd., XII, 372, 379). Arap dilcileri de M\u00fbs\u00e2 kelimesinin men\u015feini tart\u0131\u015fm\u0131\u015flard\u0131r. Kelimenin asl\u0131n\u0131n \u0130br\u00e2n\u00eece \u201csu\u201d anlam\u0131ndaki mu ve \u201ca\u011fa\u00e7\u201d anlam\u0131ndaki \u015fa\u2019dan olu\u015fan Mo\u015fa oldu\u011fu, su ve a\u011fac\u0131n yan\u0131nda veya sudaki bir sand\u0131k i\u00e7inde bulundu\u011fu i\u00e7in M\u00fbs\u00e2\u2019ya bu ad\u0131n verildi\u011fi belirtilmektedir (Mevh\u00fbb b. Ahmed el-Cev\u00e2l\u00eek\u012b, s. 567-568). C\u00e2hiliye d\u00f6neminde Araplar aras\u0131nda M\u00fbs\u00e2 ismi kullan\u0131lm\u0131yordu, bu isim \u0130sl\u00e2m\u2019\u0131n geli\u015finden sonra yayg\u0131nla\u015fm\u0131\u015ft\u0131r.<\/p>\n

Yahudilik\u2019te. Tevrat\u2019a g\u00f6re M\u00fbs\u00e2, Levi kabilesinden Amram ve Yokebed\u2019in o\u011fludur, M\u0131s\u0131r\u2019da do\u011fmu\u015ftur. \u015eeceresi Ya\u2018k\u016bb o\u011flu Levi o\u011flu Kehat (Kohat) o\u011flu Amram o\u011flu M\u00fbs\u00e2 olup Amram babas\u0131n\u0131n k\u0131z karde\u015fi Yokebed ile evlenmi\u015f (yahudi inanc\u0131na g\u00f6re o d\u00f6nemde hala ile evlenmek yasak de\u011fildi), bu evlilikten Miryam, H\u00e2r\u00fbn ve M\u00fbs\u00e2 d\u00fcnyaya gelmi\u015ftir. Buna g\u00f6re M\u00fbs\u00e2\u2019n\u0131n hem annesi hem babas\u0131 Levi soyundand\u0131r. \u00dc\u00e7 karde\u015fin en b\u00fcy\u00fc\u011f\u00fc Miryam, en k\u00fc\u00e7\u00fc\u011f\u00fc de H\u00e2r\u00fbn\u2019dan \u00fc\u00e7 ya\u015f k\u00fc\u00e7\u00fck olan M\u00fbs\u00e2\u2019d\u0131r (\u00c7\u0131k\u0131\u015f, 2\/1, 6\/16-20, 7\/7, 15\/20; Say\u0131lar, 26\/59; I. Tarihler, 23\/12-14).<\/p>\n

M\u00fbs\u00e2, \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n a\u011f\u0131r bask\u0131 alt\u0131nda tutuldu\u011fu ve erkek \u00e7ocuklar\u0131n\u0131n nehre at\u0131larak \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc bir zamanda do\u011fmu\u015ftur (\u00c7\u0131k\u0131\u015f, 1\/8-22). Bu bask\u0131 d\u00f6neminde Levi evinden bir adam bir Levi k\u0131z\u0131yla evlenmi\u015f ve M\u00fbs\u00e2 d\u00fcnyaya gelmi\u015ftir (\u00c7\u0131k\u0131\u015f, 2\/1-2). Her ne kadar daha sonra M\u00fbs\u00e2\u2019n\u0131n ablas\u0131ndan (\u00c7\u0131k\u0131\u015f, 2\/4) ve H\u00e2r\u00fbn\u2019dan bahsediliyorsa da Tevrat\u2019\u0131n bu ifadesinden M\u00fbs\u00e2\u2019n\u0131n ilk \u00e7ocuk oldu\u011fu anlam\u0131 \u00e7\u0131kmaktad\u0131r. M\u00fbs\u00e2\u2019n\u0131n ailenin \u00fc\u00e7\u00fcnc\u00fc \u00e7ocu\u011fu oldu\u011fu halde ilk \u00e7ocukmu\u015f gibi takdim edilmesi Amram\u2019\u0131n, Miryam ve H\u00e2r\u00fbn\u2019un annesini bo\u015fay\u0131p daha sonra tekrar evlendi\u011fi ve bu evlilikten M\u00fbs\u00e2\u2019n\u0131n do\u011fdu\u011fu yahut Amram\u2019\u0131n biri Miryam ve H\u00e2r\u00fbn\u2019un, di\u011feri M\u00fbs\u00e2\u2019n\u0131n annesi olmak \u00fczere iki kad\u0131nla evli bulundu\u011fu \u015feklinde yorumlanm\u0131\u015ft\u0131r. Fakat Tevrat\u2019ta Amram\u2019\u0131n iki kad\u0131nla evli oldu\u011fu belirtilmemekte, M\u00fbs\u00e2 ilk \u00e7ocuk olarak nitelendirilmemekte ve onun do\u011fumunun m\u00fbcizev\u00ee olu\u015fu nakledilmemektedir (Mangenot, DB, IV, 1189-1190).<\/p>\n

Yahudi tarih\u00e7i Josephus\u2019un nakletti\u011fine g\u00f6re Amram e\u015finin hamile oldu\u011funu g\u00f6r\u00fcnce Allah\u2019a yalvarm\u0131\u015f ve kendisine \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 kurtaracak bir \u00e7ocu\u011funun olaca\u011f\u0131 bildirilmi\u015ftir. Annesi, \u00e7ok g\u00fczel olan o\u011flunu (Resullerin \u0130\u015fleri, 7\/20) \u00f6ld\u00fcr\u00fclmekten kurtarmak i\u00e7in \u00fc\u00e7 ay gizlemi\u015f, daha sonra sazdan bir sepeti har\u00e7 ve ziftle s\u0131vam\u0131\u015f, \u00e7ocu\u011fu i\u00e7ine koyup nehre b\u0131rakm\u0131\u015f ve Miryam uzaktan onu g\u00f6zlemi\u015ftir. Firavun\u2019un k\u0131z\u0131 y\u0131kanmak i\u00e7in nehre indi\u011finde \u00e7ocu\u011fun i\u00e7inde bulundu\u011fu sepeti g\u00f6r\u00fcp ald\u0131rm\u0131\u015f, \u0130br\u00e2n\u00eeler\u2019in \u00e7ocuklar\u0131ndan oldu\u011funu bildi\u011fi halde onu sevmi\u015f ve himaye etmi\u015ftir (\u00c7\u0131k\u0131\u015f, 2\/2-6). Yine Josephus\u2019a g\u00f6re Firavun\u2019un M\u00fbs\u00e2\u2019y\u0131 evl\u00e2tl\u0131k olarak alan k\u0131z\u0131 Thermuthis\u2019tir, fakat onun kral II. Thoutmes\u2019in kar\u0131s\u0131 me\u015fhur krali\u00e7e Hatshepsut olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lmaktad\u0131r (NDB, s. 264, 503). Philon\u2019un nakletti\u011fine g\u00f6re Firavun\u2019un k\u0131z\u0131 evli fakat \u00e7ocuksuzdu. Bu sebeple \u00e7ocu\u011fu evl\u00e2t edinmeye karar vermi\u015f, ancak hemen saraya g\u00f6t\u00fcrmeyip ba\u015fka bir yerde belli bir ya\u015fa gelinceye kadar kalmas\u0131n\u0131n uygun olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Philon\u2019a g\u00f6re Firavun\u2019un k\u0131z\u0131 onu kendi \u00e7ocu\u011fu olarak g\u00f6stermek i\u00e7in hamile gibi davranm\u0131\u015ft\u0131r. \u00c7ocu\u011fu emzirmek i\u00e7in bir\u00e7ok M\u0131s\u0131rl\u0131 kad\u0131n \u00e7a\u011f\u0131rm\u0131\u015f, fakat M\u00fbs\u00e2 onlar\u0131n s\u00fct\u00fcn\u00fc emmemi\u015ftir. Tevrat\u2019a g\u00f6re bu esnada Miryam gelmi\u015f, \u00e7ocuk i\u00e7in \u0130br\u00e2n\u00ee bir kad\u0131n bulabilece\u011fini s\u00f6ylemi\u015f, M\u00fbs\u00e2\u2019n\u0131n annesini getirmi\u015f ve M\u00fbs\u00e2 tekrar annesine kavu\u015fmu\u015ftur. \u00dc\u00e7 veya d\u00f6rt ya\u015f\u0131nda s\u00fctten kesildi\u011finde annesi onu Firavun\u2019un k\u0131z\u0131na g\u00f6t\u00fcrm\u00fc\u015f, o da \u00e7ocu\u011fu evl\u00e2t edinip ad\u0131n\u0131 M\u00fbs\u00e2 koymu\u015ftur (\u00c7\u0131k\u0131\u015f, 2\/7-10). B\u00f6ylece \u00f6ld\u00fcr\u00fclmesi emredilen \u00e7ocuk, bu emri verenin saray\u0131nda prens olmu\u015ftur. Talmud\u2019a g\u00f6re (Sota, 12b) M\u00fbs\u00e2\u2019ya M\u0131s\u0131rl\u0131 kad\u0131nlar\u0131n s\u00fct\u00fcn\u00fc kabul etmeme emri verilmi\u015ftir; \u00e7\u00fcnk\u00fc Allah\u2019\u0131n kel\u00e2m\u0131n\u0131n \u00e7\u0131kaca\u011f\u0131 bir a\u011fz\u0131n hel\u00e2l olmayan \u015feyi i\u00e7memesi gerekirdi. M\u00fbs\u00e2 ya\u015f\u0131tlar\u0131ndan daha b\u00fcy\u00fck g\u00f6r\u00fcn\u00fcyordu ve onlardan daha g\u00fczeldi. Josephus\u2019a g\u00f6re k\u0131z M\u00fbs\u00e2\u2019y\u0131 Firavun\u2019a g\u00f6t\u00fcrerek taht\u0131n v\u00e2risi olmas\u0131n\u0131 \u00f6nermi\u015f ve kral\u0131n kuca\u011f\u0131na oturtmu\u015ftur. Kral onu kucaklam\u0131\u015f, tac\u0131n\u0131 ba\u015f\u0131na koymu\u015f, ancak \u00e7ocuk krall\u0131k tac\u0131n\u0131 at\u0131p \u00e7i\u011fnemi\u015f, bu da M\u0131s\u0131r i\u00e7in m\u00fcstakbel bir k\u00f6t\u00fcl\u00fc\u011f\u00fcn i\u015fareti say\u0131lm\u0131\u015ft\u0131r (Mangenot, DB, IV, 1191).<\/p>\n

Yahudi gelene\u011fine ve Kit\u00e2b-\u0131 Mukaddes\u2019e g\u00f6re (Resullerin \u0130\u015fleri, 7\/22) M\u00fbs\u00e2 aristokratlara has bir e\u011fitim alm\u0131\u015f, d\u00f6nemin en k\u00fclt\u00fcrl\u00fc halk\u0131 olan M\u0131s\u0131rl\u0131lar\u2019\u0131n b\u00fct\u00fcn ilimlerinde yeti\u015ftirilmi\u015f ve gerek s\u00f6zlerinde gerekse i\u015flerinde kudretli bir kimse olmu\u015ftur. Asur, Kalde ve gizli M\u0131s\u0131r \u00f6\u011fretisi dahil olmak \u00fczere M\u00fbs\u00e2\u2019n\u0131n \u00f6\u011frendi\u011fi b\u00fct\u00fcn ilimleri Philon s\u0131ralamakta, kral\u0131n torunu ve taht\u0131n v\u00e2risi diye kabul edilen, zenginlikler ve e\u011flenceler aras\u0131nda m\u00fctevazi ve iffetli olarak kalan ve bir filozof gibi hayat s\u00fcren bu gencin faziletinden \u00f6vg\u00fcyle bahsetmektedir. M\u00fbs\u00e2, tahta yak\u0131n bulunmas\u0131 sebebiyle devlet y\u00f6netiminde \u00fcst g\u00f6revler i\u00e7in yeti\u015ftirildi\u011finden kuvvetle muhtemeldir ki M\u0131s\u0131r hiyeroglifi yan\u0131nda \u00e7ivi yaz\u0131s\u0131n\u0131 da \u00f6\u011frenmi\u015f ve asker\u00ee, siyas\u00ee, idar\u00ee, diplomatik alanlarda yeti\u015fmi\u015ftir (NDB, s. 503). Josephus\u2019a g\u00f6re Firavun, M\u00fbs\u00e2\u2019y\u0131 Habe\u015fistan seferinde ordunun ba\u015f\u0131na getirmi\u015f ve M\u00fbs\u00e2 zafer kazanarak geri d\u00f6nm\u00fc\u015ft\u00fcr (Mangenot, DB, IV, 1192).<\/p>\n

M\u0131s\u0131r\u2019da bulunan S\u00e2m\u00eeler genellikle madencilik ve in\u015faat gibi a\u011f\u0131r i\u015flerde \u00e7al\u0131\u015ft\u0131r\u0131l\u0131yor, ayr\u0131ca memur ve asker olarak da istihdam ediliyordu. S\u00e2m\u00eeler memur olabilmek i\u00e7in e\u011fitim almak zorunda idiler. XVIII ve XIX. s\u00fcl\u00e2leler d\u00f6neminde M\u0131s\u0131r\u2019\u0131n Ken\u2018\u00e2n diyar\u0131 ile ili\u015fkileri olduk\u00e7a yo\u011fundu. Bu sebeple Ken\u2018\u00e2n \u00fclkesinde ya\u015fayanlarla kurulacak m\u00fcnasebetlerde faydalan\u0131lmak \u00fczere yeti\u015ftirilen M\u00fbs\u00e2, bilhassa Asyal\u0131lar\u2019la me\u015fgul olan Firavun Horemheb\u2019in (m.\u00f6. 1320\u2019li y\u0131llar) \u00f6zel himayesine mazhar olmu\u015ftur. Zira onun d\u00f6neminde Suriye-Filistin b\u00f6lgesindeki olaylar M\u0131s\u0131r i\u00e7in \u00f6nem arzediyordu (Cazelles, DBS, V, 1321-1322). I. S\u00e9ti ile (m.\u00f6. 1312-1298) birlikte XIX. s\u00fcl\u00e2le, Hititler\u2019in muhtemel sald\u0131r\u0131s\u0131na kar\u015f\u0131 Do\u011fu Delta\u2019y\u0131 g\u00fc\u00e7lendirmek durumundayd\u0131 ve bu b\u00f6lgedeki kabilelerden faydalanmas\u0131 gerekiyordu.<\/p>\n

Kit\u00e2b-\u0131 Mukaddes\u2019te belirtildi\u011fine g\u00f6re M\u00fbs\u00e2 k\u0131rk ya\u015f\u0131nda iken (Resullerin \u0130\u015fleri, 7\/23) Delta\u2019n\u0131n do\u011fusuna g\u00f6nderilmi\u015f ve bu vesile ile karde\u015fleri olan \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 ziyaret etmi\u015ftir. Bu arada bir M\u0131s\u0131rl\u0131 ile kavga eden \u0130br\u00e2n\u00ee as\u0131ll\u0131 bir ki\u015fiye yard\u0131m ederken kaza ile M\u0131s\u0131rl\u0131\u2019y\u0131 \u00f6ld\u00fcrm\u00fc\u015f, ertesi g\u00fcn yine bir kavgaya \u015fahit olmu\u015f ve ayn\u0131 \u0130br\u00e2n\u00ee, M\u00fbs\u00e2\u2019n\u0131n bir M\u0131s\u0131rl\u0131\u2019y\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131klay\u0131nca Firavun M\u00fbs\u00e2\u2019n\u0131n \u00f6ld\u00fcr\u00fclmesini emretmi\u015f, o da Medyen\u2019e (Midy\u00e2n) ka\u00e7m\u0131\u015ft\u0131r (\u00c7\u0131k\u0131\u015f, 2\/11-15; Resullerin \u0130\u015fleri, 7\/23-28). Resullerin \u0130\u015fleri\u2019ne g\u00f6re M\u00fbs\u00e2\u2019n\u0131n karde\u015flerine gidi\u015fi basit bir ziyaret de\u011fil onlar\u0131n kaderlerini payla\u015fmak i\u00e7indir. M\u00fbs\u00e2 imanla b\u00fcy\u00fcy\u00fcnce Firavun\u2019un k\u0131z\u0131n\u0131n o\u011flu olarak an\u0131lmay\u0131 reddetmi\u015f ve Allah\u2019\u0131n kavmiyle beraber hakaret g\u00f6rmeyi g\u00fcnah\u0131n sefas\u0131n\u0131 s\u00fcrmeye tercih etmi\u015ftir (Resullerin \u0130\u015fleri, 7\/23-29; \u0130br\u00e2n\u00eeler\u2019e Mektup, 11\/24-25). Medyen\u2019de bir kuyu ba\u015f\u0131na varan M\u00fbs\u00e2, Medyen k\u00e2hininin k\u0131zlar\u0131na yard\u0131m ederek hayvanlar\u0131n\u0131 sulam\u0131\u015f, bunun \u00fczerine Medyen k\u00e2hini M\u00fbs\u00e2\u2019y\u0131 \u00e7a\u011f\u0131rm\u0131\u015f ve yan\u0131nda \u00e7al\u0131\u015fmas\u0131n\u0131 istemi\u015ftir. M\u00fbs\u00e2 k\u0131rk y\u0131l orada kalm\u0131\u015f (Resullerin \u0130\u015fleri, 7\/30), onun k\u0131zlar\u0131ndan Tsippora ile (Sefora = Zipporah) evlenmi\u015f ve Ger\u015fom ile Eliezer ad\u0131nda iki o\u011flu olmu\u015ftur (\u00c7\u0131k\u0131\u015f, 2\/16-22, 18\/3-4; I. Tarihler, 23\/15-17).<\/p>\n

M\u00fbs\u00e2 Medyen\u2019de iken ba\u015fta M\u0131s\u0131r kral\u0131 olmak \u00fczere kendisini \u00f6ld\u00fcrmek isteyenlerin hepsi \u00f6lm\u00fc\u015ft\u00fcr (\u00c7\u0131k\u0131\u015f, 2\/23; 4\/19). Saltanat\u0131n de\u011fi\u015fmesi muhtemelen y\u00f6netimde de de\u011fi\u015fikliklere sebep olmu\u015f ve M\u00fbs\u00e2\u2019n\u0131n beraber yeti\u015fti\u011fi ki\u015filerden biri II. Ramses\u2019in tahta ge\u00e7i\u015finden sonra \u00f6nemli bir mevkiye gelmi\u015f, b\u00f6ylece M\u00fbs\u00e2\u2019n\u0131n M\u0131s\u0131r\u2019a d\u00f6n\u00fcp y\u00f6netimle g\u00f6r\u00fc\u015fme \u015fartlar\u0131 olu\u015fmu\u015ftur (a.g.e., V, 1324). Di\u011fer taraftan \u0130sr\u00e2ilo\u011fullar\u0131 \u00fczerindeki bask\u0131 devam etmi\u015f ve Allah onlara ac\u0131m\u0131\u015ft\u0131r. M\u00fbs\u00e2, Medyen\u2019deki ikametinin k\u0131rk\u0131nc\u0131 y\u0131l\u0131nda (Resullerin \u0130\u015fleri, 7\/30) Horeb da\u011f\u0131 \u00e7evresinde kay\u0131npederinin s\u00fcr\u00fcs\u00fcn\u00fc otlat\u0131rken da\u011fda g\u00f6rd\u00fc\u011f\u00fc ate\u015ften Tanr\u0131 veya O\u2019nun mele\u011fi taraf\u0131ndan kendisine seslenilerek peygamber se\u00e7ildi\u011fi bildirilmi\u015f ve \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 kurtarmak i\u00e7in Firavun\u2019a gitmekle g\u00f6revlendirilmi\u015ftir. M\u00fbs\u00e2\u2019n\u0131n kendini bu i\u015fe ehil g\u00f6rmemesi \u00fczerine ba\u015far\u0131l\u0131 olaca\u011f\u0131 bildirilmi\u015ftir (\u00c7\u0131k\u0131\u015f, 3\/1-12; Resullerin \u0130\u015fleri, 7\/30-35). Tanr\u0131 M\u00fbs\u00e2\u2019ya ilk defa Yahve olan ad\u0131n\u0131 a\u00e7\u0131klar (\u00c7\u0131k\u0131\u015f, 3\/13-15). Kavminin kendisine inanmas\u0131 i\u00e7in ona as\u00e2 ve beyaz el m\u00fbcizeleri verilir, yine de inanmad\u0131klar\u0131 takdirde sular\u0131n kana d\u00f6n\u00fc\u015fece\u011fi belirtilir (\u00c7\u0131k\u0131\u015f, 4\/1-9). M\u00fbs\u00e2 bu defa da rahat konu\u015famad\u0131\u011f\u0131n\u0131, a\u011fz\u0131n\u0131n ve dilinin a\u011f\u0131r oldu\u011funu \u00f6ne s\u00fcr\u00fcnce kendisine karde\u015fi H\u00e2r\u00fbn yard\u0131mc\u0131 olarak verilir, ayr\u0131ca \u00e7e\u015fitli m\u00fbcizelerin ger\u00e7ekle\u015fece\u011fi as\u00e2s\u0131n\u0131 yan\u0131na almas\u0131 istenir (\u00c7\u0131k\u0131\u015f, 4\/10-17).<\/p>\n

Medyen\u2019e d\u00f6nen M\u00fbs\u00e2, olanlar hakk\u0131nda bilgi vermeden M\u0131s\u0131r\u2019a gitmek istedi\u011fini bildirip ailesiyle birlikte yola \u00e7\u0131kar ve Allah\u2019\u0131n emriyle kendisini kar\u015f\u0131lamaya gelen H\u00e2r\u00fbn ile S\u00een\u00e2 da\u011f\u0131nda bulu\u015fur (\u00c7\u0131k\u0131\u015f, 4\/18-27). \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 yeni g\u00f6revlerine inand\u0131ran M\u00fbs\u00e2 ve H\u00e2r\u00fbn, Allah\u2019\u0131n \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 sal\u0131vermesini istedi\u011fini Firavun\u2019a s\u00f6yler. Firavun bu iste\u011fi reddetti\u011fi gibi \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n y\u00fck\u00fcn\u00fc daha da a\u011f\u0131rla\u015ft\u0131r\u0131r. Bunun \u00fczerine \u0130sr\u00e2ilo\u011fullar\u0131 M\u00fbs\u00e2 ve H\u00e2r\u00fbn\u2019a tepki g\u00f6sterirler (\u00c7\u0131k\u0131\u015f, 5\/1-21).<\/p>\n

M\u00fbs\u00e2 ve H\u00e2r\u00fbn, Allah\u2019\u0131n emriyle tekrar Firavun\u2019a giderek \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 sal\u0131vermesini isterlerse de Firavun kabul etmez. M\u00fbs\u00e2 ve H\u00e2r\u00fbn \u00e7e\u015fitli m\u00fbcizeler g\u00f6sterir. \u00d6ncelikle H\u00e2r\u00fbn\u2019un as\u00e2s\u0131 y\u0131lana d\u00f6n\u00fc\u015f\u00fcp sihirbazlar\u0131n de\u011fneklerini yutar. Firavun\u2019un kalbi kat\u0131la\u015farak \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 g\u00f6ndermeyince bu defa Firavun ve M\u0131s\u0131r halk\u0131na sular\u0131n kana d\u00f6n\u00fc\u015fmesi, kurba\u011falar, tatarc\u0131k, at sine\u011fi, hayvanlar\u0131n \u00f6l\u00fcm\u00fc, \u00e7\u0131banlar, dolu, \u00e7ekirge, \u00fc\u00e7 g\u00fcn s\u00fcren karanl\u0131k, ilk do\u011fanlar\u0131n \u00f6l\u00fcm\u00fc \u015feklinde s\u0131ralanan on musibet gelir. Her musibette Firavun, \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 sal\u0131verece\u011fini vaad eder, fakat s\u0131k\u0131nt\u0131 ge\u00e7ince yine inad\u0131nda \u0131srar eder (\u00c7\u0131k\u0131\u015f, 7\/1-11\/10). Nihayet her evde ilk do\u011fanlar\u0131n \u00f6l\u00fcm\u00fcne M\u0131s\u0131rl\u0131lar\u2019\u0131n bask\u0131s\u0131 da eklenince Firavun gitmelerine izin verir (\u00c7\u0131k\u0131\u015f, 12\/12, 29-36).<\/p>\n

\u0130sr\u00e2ilo\u011fullar\u0131 430 y\u0131l kald\u0131klar\u0131 M\u0131s\u0131r\u2019dan \u00e7\u0131kmak \u00fczere gece vakti aceleyle yola koyulurlar, Ramses\u2019ten Sukkot\u2019a, oradan da Etam\u2019a giderler. M\u00fbs\u00e2, Hz. Y\u00fbsuf\u2019un kemiklerini ta\u015f\u0131maktad\u0131r. \u0130sr\u00e2ilo\u011fullar\u0131 il\u00e2h\u00ee t\u00e2limatla sahil yolu yerine K\u0131z\u0131ldeniz \u00e7\u00f6l\u00fc yolunu se\u00e7erler. \u00d6te yandan pi\u015fman olan Firavun ordusuyla yola \u00e7\u0131karak deniz k\u0131y\u0131s\u0131nda konaklayan \u0130sr\u00e2ilo\u011fullar\u0131\u2019na yeti\u015fir. \u0130sr\u00e2ilo\u011fullar\u0131 bu durum kar\u015f\u0131s\u0131nda M\u00fbs\u00e2\u2019ya sitem ederler. M\u00fbs\u00e2 as\u00e2s\u0131n\u0131 uzat\u0131nca K\u0131z\u0131ldeniz\u2019in i\u00e7inde sular ayr\u0131larak yol olu\u015fur, \u0130sr\u00e2ilo\u011fullar\u0131 ge\u00e7er ve Firavun ile ordusu bo\u011fulur (\u00c7\u0131k\u0131\u015f, 12\/1-14\/1-31).<\/p>\n

Denizde bo\u011fulan firavun muhtemelen II. Ramses\u2019tir; zira onun halefi olan Menephtah, tahta ge\u00e7i\u015finin be\u015finci y\u0131l\u0131nda (m.\u00f6. 1229 veya 1219) b\u00f6lgeye yapt\u0131\u011f\u0131 sefer s\u0131ras\u0131nda \u0130sr\u00e2il ile Ken\u2018\u00e2n\u2019da kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015f hadisesi mil\u00e2ttan \u00f6nce XIII. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda ve XIX. s\u00fcl\u00e2le d\u00f6neminde ger\u00e7ekle\u015fmi\u015f olmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc XVIII. s\u00fcl\u00e2le Delta\u2019da ikamet etmiyordu. I. Ramses\u2019in k\u0131sa saltanat\u0131ndan sonra i\u015f ba\u015f\u0131na ge\u00e7en I. S\u00e9ti, M\u0131s\u0131r\u2019\u0131n g\u00fcc\u00fcn\u00fc sa\u011flamla\u015ft\u0131rmaya koyulmu\u015f, tehlikeyi \u00f6nlemek i\u00e7in Delta\u2019y\u0131 g\u00fc\u00e7lendirmi\u015f ve Filistin yolunu bir\u00e7ok kale ile donatm\u0131\u015ft\u0131r. Ken\u2018\u00e2nl\u0131lar\u2019a kar\u015f\u0131 seferler d\u00fczenleyerek, ayr\u0131ca \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 muhkem \u015fehirlerin in\u015fas\u0131nda \u00e7al\u0131\u015ft\u0131rarak (\u00c7\u0131k\u0131\u015f, 1\/11) Ken\u2018\u00e2nl\u0131lar\u2019\u0131n soyda\u015flar\u0131na g\u00fcvenmedi\u011fini g\u00f6stermi\u015ftir. B\u00fct\u00fcn bunlar, I. S\u00e9ti\u2019nin \u0130sr\u00e2ilo\u011fullar\u0131\u2019na bask\u0131 uygulayan firavun oldu\u011funu ve halefi II. Ramses\u2019in tahta ge\u00e7i\u015finin ilk zamanlar\u0131nda M\u00fbs\u00e2\u2019n\u0131n saraya d\u00f6nd\u00fc\u011f\u00fcn\u00fc ortaya koymaktad\u0131r (a.g.e., V, 1324-1325). \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n Rabb\u2019e takdimede bulunmalar\u0131 i\u00e7in (\u00c7\u0131k\u0131\u015f, 5\/3) Hz. M\u00fbs\u00e2\u2019n\u0131n Firavun\u2019dan izin talebinin reddedilmesinin sebebi muhtemelen bunun Ken\u2018\u00e2nl\u0131lar\u2019\u0131n isyanlar\u0131yla ayn\u0131 d\u00f6neme rastlamas\u0131d\u0131r. Zira II. Ramses\u2019in saltanat\u0131n\u0131n yedinci y\u0131l\u0131nda (m.\u00f6. 1291 veya 1281) Ken\u2018\u00e2nl\u0131lar isyan etmi\u015flerdi ve isyanlar G\u00fcney Filistin\u2019e kadar yay\u0131lm\u0131\u015ft\u0131. B\u00f6yle bir ortamda \u0130br\u00e2n\u00eeler\u2019in \u00e7\u00f6lde dola\u015fmak i\u00e7in serbest b\u0131rak\u0131lmalar\u0131 tedbirsizlik olurdu (a.g.e., V, 1325). Bununla birlikte M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015f\u0131n kesin tarihi bilinmemektedir. Bu konuda iki g\u00f6r\u00fc\u015f vard\u0131r. Olay ya mil\u00e2ttan \u00f6nce 1290\u2019larda II. Ramses d\u00f6neminde veya mil\u00e2ttan \u00f6nce 1441\u2019de XVIII. s\u00fcl\u00e2leden Kral Amenofis devrinde cereyan etmi\u015ftir (NDB, s. 263-264).<\/p>\n

Tevrat\u2019ta nakledildi\u011fine g\u00f6re denizi a\u015farak Firavun\u2019dan kurtulan \u0130sr\u00e2ilo\u011fullar\u0131, M\u00fbs\u00e2\u2019n\u0131n \u00f6nderli\u011finde K\u0131z\u0131ldeniz sahili boyunca S\u00fbr \u00e7\u00f6l\u00fcnde susuz bir halde \u00fc\u00e7 g\u00fcn boyunca y\u00fcr\u00fcr, nihayet bir su kayna\u011f\u0131na ula\u015f\u0131rlar; ancak su ac\u0131 oldu\u011fundan Hz. M\u00fbs\u00e2\u2019ya tepki g\u00f6sterirler, bunun \u00fczerine M\u00fbs\u00e2 m\u00fbcize ile sular\u0131 tatl\u0131 hale getirir (\u00c7\u0131k\u0131\u015f, 15\/22-26). Mara ad\u0131 verilen bu yerden Elim\u2019e, oradan Elim ile S\u00een\u00e2 aras\u0131ndaki Sin \u00e7\u00f6l\u00fcne var\u0131rlar. Burada a\u00e7l\u0131ktan \u015fik\u00e2yet edince onlara \u00e7\u00f6l hayat\u0131 boyunca devam edecek olan men ve selv\u00e2 verilir (\u00c7\u0131k\u0131\u015f, 16\/1-31). Refidim\u2019de M\u00fbs\u00e2 as\u00e2s\u0131 ile kayaya vurur ve su f\u0131\u015fk\u0131r\u0131r (\u00c7\u0131k\u0131\u015f, 17\/1-7). Burada da Amalek ile sava\u015f yap\u0131l\u0131r; M\u00fbs\u00e2 elini kald\u0131rd\u0131\u011f\u0131nda \u0130sr\u00e2il, indirdi\u011finde ise Amalek galip gelir (\u00c7\u0131k\u0131\u015f, 17\/8-16). Yetro, M\u00fbs\u00e2\u2019n\u0131n e\u015fini ve iki o\u011flunu getirir; Yetro\u2019nun tavsiyesi \u00fczerine M\u00fbs\u00e2 baz\u0131 i\u015flerin y\u00fcr\u00fct\u00fclmesi i\u00e7in h\u00e2kimler tayin eder (\u00c7\u0131k\u0131\u015f, 18\/1-27).<\/p>\n

M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015f\u0131n \u00fc\u00e7\u00fcnc\u00fc ay\u0131nda \u0130sr\u00e2ilo\u011fullar\u0131 S\u00een\u00e2 da\u011f\u0131na var\u0131rlar. Allah M\u00fbs\u00e2\u2019y\u0131 da\u011fa \u00e7a\u011f\u0131r\u0131r. Daha sonra M\u00fbs\u00e2 da\u011fa tekrar \u00e7\u0131kar ve orada oru\u00e7lu olarak k\u0131rk g\u00fcn kal\u0131r. Bu s\u00fcrede Allah, M\u00fbs\u00e2\u2019ya ibadet e\u015fyas\u0131 ve ruhbanl\u0131k giysileriyle ilgili kurallar bildirir ve on emri ihtiva eden ta\u015f levhalar\u0131 verir (\u00c7\u0131k\u0131\u015f, 19\/1-23\/33; 25\/1-31\/18). M\u00fbs\u00e2 S\u00een\u00e2 da\u011f\u0131ndan d\u00f6ner, yoklu\u011funda kavminin tapt\u0131\u011f\u0131 alt\u0131n buza\u011f\u0131y\u0131 par\u00e7alar, buza\u011f\u0131ya tapan kavmini cezaland\u0131r\u0131r. Ertesi g\u00fcn S\u00een\u00e2\u2019ya giderek affedilmelerini ister (\u00c7\u0131k\u0131\u015f, 32\/30-35) ve \u0130sr\u00e2ilo\u011fullar\u0131 affedilir. M\u00fbs\u00e2 k\u0131r\u0131lanlar\u0131n yerine tekrar iki ta\u015f tablet haz\u0131rlar ve S\u00een\u00e2\u2019ya \u00e7\u0131kar (\u00c7\u0131k\u0131\u015f, 34\/1-4). \u0130l\u00e2h\u00ee emirleri alarak yemeden i\u00e7meden k\u0131rk g\u00fcn da\u011fda kal\u0131r (\u00c7\u0131k\u0131\u015f, 34\/27-28). Di\u011fer emirler ve yasaklar kendisine bildirilir (\u00c7\u0131k\u0131\u015f, 35\/4-39\/42, 40\/1-36; Levililer, I-IV; XI-XV).<\/p>\n

Hz. M\u00fbs\u00e2, ikinci k\u0131rk g\u00fcnl\u00fck oru\u00e7 d\u00f6neminden sonra da\u011fdan indi\u011finde Tanr\u0131 ile y\u00fcz y\u00fcze g\u00f6r\u00fc\u015fmesi sebebiyle y\u00fcz\u00fc kavmini korkutacak derecede parlar (\u00c7\u0131k\u0131\u015f, 34\/29)<\/strong>. M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015f\u0131n ikinci y\u0131l\u0131n\u0131n ikinci ay\u0131nda M\u00fbs\u00e2, \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n n\u00fcfus say\u0131m\u0131n\u0131 yapar. Daha sonra \u0130sr\u00e2ilo\u011fullar\u0131 S\u00een\u00e2\u2019dan g\u00f6\u00e7 ederek Paran \u00e7\u00f6l\u00fcne giderler (Say\u0131lar, 10\/11-28). Tevrat\u2019ta M\u00fbs\u00e2\u2019n\u0131n Habe\u015f\u00ee bir han\u0131m\u0131ndan ve Miryam ile H\u00e2r\u00fbn\u2019un tepkilerinden bahsedilir (Say\u0131lar, 12\/1). M\u00fbs\u00e2, Ken\u2018\u00e2n diyar\u0131 hakk\u0131nda bilgi almak i\u00e7in heyet g\u00f6nderir (Say\u0131lar, 13\/1-14\/39). \u0130sr\u00e2ilo\u011fullar\u0131 vaad edilmi\u015f topraklara girmek istemeyince oras\u0131 onlara k\u0131rk y\u0131l yasaklan\u0131r ve bu s\u00fcre \u00e7\u00f6lde ge\u00e7er (Say\u0131lar, 14\/34; Tesniye, 2\/14).<\/p>\n

\u0130sr\u00e2ilo\u011fullar\u0131 Kade\u015f\u2019te iken Korah (K\u0101r\u00fbn) M\u00fbs\u00e2\u2019ya kar\u015f\u0131 \u00e7\u0131k\u0131nca b\u00fct\u00fcn mal\u0131 ve m\u00fclk\u00fcyle topra\u011fa g\u00f6m\u00fclerek cezaland\u0131r\u0131l\u0131r (Say\u0131lar, 16\/1-40). Burada yine susuz kal\u0131rlar, M\u00fbs\u00e2 as\u00e2s\u0131 ile kayaya vurur ve su \u00e7\u0131kar (Say\u0131lar, 20\/2-12). Tevrat\u2019a g\u00f6re M\u00fbs\u00e2 ve H\u00e2r\u00fbn bu m\u00fbcize esnas\u0131nda kendilerinde bir g\u00fc\u00e7 vehmederek Tanr\u0131\u2019ya itaatsizlik etmi\u015f olurlar ve vaad edilen topraklara girmekten mahrum b\u0131rak\u0131l\u0131rlar. M\u00fbs\u00e2 vaad edilmi\u015f topraklara girmek i\u00e7in niyazda bulunur, fakat kabul edilmez (Tesniye, 3\/25). M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015f\u0131n k\u0131rk\u0131nc\u0131 y\u0131l\u0131n\u0131n on birinci ay\u0131nda M\u00fbs\u00e2, S\u00een\u00e2\u2019dan itibaren vuku bulan olaylar\u0131 anlat\u0131r, yeni kurallar bildirir (Tesniye, 1\/1-4\/43).<\/p>\n

120 ya\u015f\u0131na gelen Hz. M\u00fbs\u00e2 art\u0131k onlara liderlik yapamayaca\u011f\u0131n\u0131 bildirir ve g\u00f6revlerini Ye\u015fu\u2019a devreder (Say\u0131lar, 27\/16-23; Tesniye, 1\/9, 31\/1-3, 14, 23). Tevrat\u2019\u0131 Levililer\u2019e teslim eder ve her yedi y\u0131lda onu okumalar\u0131n\u0131 ister (Tesniye, 31\/9-13). Daha sonra Nebo da\u011f\u0131na \u00e7\u0131kan M\u00fbs\u00e2 orada vefat eder ve bizzat Tanr\u0131 taraf\u0131ndan Beytpeor\u2019un kar\u015f\u0131s\u0131na defnedilir. \u0130sr\u00e2ilo\u011fullar\u0131 Moab ovas\u0131nda M\u00fbs\u00e2 i\u00e7in otuz g\u00fcn yas tutarlar (Tesniye, 34\/1-8). Josephus ve Philon\u2019a g\u00f6re M\u00fbs\u00e2 \u00f6l\u00fcm\u00fcn\u00fcn yak\u0131n oldu\u011funu s\u00f6ylemi\u015f ve yazm\u0131\u015ft\u0131. Onun defnedili\u015fine \u015fahit olan yoktur, kabri de bilinmemektedir. Yahudi din \u00e2limleri hi\u00e7 kimsenin \u00f6l\u00fcm\u00fcnden sonra M\u00fbs\u00e2 kadar y\u00fcceltilmedi\u011fini, \u00e7\u00fcnk\u00fc onun defin i\u015fiyle bizzat Tanr\u0131\u2019n\u0131n me\u015fgul oldu\u011funu s\u00f6ylemi\u015flerdir. Assomption de Moise adl\u0131 apokrifte melek M\u00eek\u00e2il\u2019in M\u00fbs\u00e2\u2019n\u0131n naa\u015f\u0131 hususunda \u015feytanla tart\u0131\u015ft\u0131\u011f\u0131 nakledilmektedir. M\u00eek\u00e2il, M\u00fbs\u00e2\u2019n\u0131n naa\u015f\u0131n\u0131 defnetmek isterken \u015feytan M\u0131s\u0131rl\u0131\u2019y\u0131 \u00f6ld\u00fcrmesi y\u00fcz\u00fcnden onun bir kabrinin olamayaca\u011f\u0131n\u0131 s\u00f6yleyerek buna engel olmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Di\u011fer taraftan M\u00fbs\u00e2\u2019n\u0131n \u00f6lmeyip semaya al\u0131nd\u0131\u011f\u0131 da ifade edilmektedir. \u0130br\u00e2n\u00eeler putperestli\u011fe m\u00fctemayil olduklar\u0131 i\u00e7in Tanr\u0131\u2019n\u0131n M\u00fbs\u00e2\u2019n\u0131n kabrinin yerini me\u00e7hul b\u0131rakt\u0131\u011f\u0131 da belirtilmektedir (Mangenot, DB, IV, 1207).<\/p>\n

Hz. M\u00fbs\u00e2 Yahudilik\u2019te \u00e7ok \u00f6nemli bir \u015fahsiyettir. Kit\u00e2b-\u0131 Mukaddes ondan \u00f6vg\u00fcyle bahseder. Tesniye\u2019de, \u201cRabb\u2019in M\u0131s\u0131r diyar\u0131nda Firavun\u2019a ve b\u00fct\u00fcn kullar\u0131na ve b\u00fct\u00fcn memleketine yapmak i\u00e7in M\u00fbs\u00e2\u2019y\u0131 g\u00f6nderdi\u011fi al\u00e2metler ve h\u00e2rikalarda ve b\u00fct\u00fcn \u0130sr\u00e2il\u2019in g\u00f6z\u00fc \u00f6n\u00fcnde M\u00fbs\u00e2\u2019n\u0131n g\u00f6sterdi\u011fi b\u00fct\u00fcn kuvvetli elde ve b\u00fct\u00fcn deh\u015fette M\u00fbs\u00e2 gibi Rabb\u2019in y\u00fcz y\u00fcze bildi\u011fi bir peygamber daha \u0130sr\u00e2il\u2019de \u00e7\u0131kmad\u0131\u201d denilmektedir (Tesniye, 34\/10-12). Eski Ahid\u2019in yahudilerce reddedilen, ancak Katolikler\u2019ce kutsal kabul edilen Siracide b\u00f6l\u00fcm\u00fcnde (45\/1-6) M\u00fbs\u00e2\u2019n\u0131n \u00f6zellik ve \u00fcst\u00fcnl\u00fckleri say\u0131larak Tanr\u0131\u2019n\u0131n onu krallara kar\u015f\u0131 y\u00fcceltti\u011fi, onun eliyle m\u00fbcizeler g\u00f6sterdi\u011fi, onunla y\u00fcz y\u00fcze g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc, onun iman\u0131 sebebiyle Tanr\u0131 ile \u0130sr\u00e2ilo\u011fullar\u0131 aras\u0131nda arac\u0131 oldu\u011fu belirtilmekte, Yeni Ahid\u2019de de \u00ces\u00e2 ile mukayese edilmektedir (\u0130br\u00e2n\u00eeler\u2019e Mektup, 3\/1-6). Ancak h\u0131ristiyan inanc\u0131na g\u00f6re Hz. \u00ces\u00e2\u2019n\u0131n g\u00f6rev ve konumu ondan daha \u00fcst\u00fcnd\u00fcr; semav\u00ee baban\u0131n evinde \u00ces\u00e2 ailenin o\u011flu, M\u00fbs\u00e2 ise hizmet\u00e7idir (a.g.e., IV, 1208).<\/p>\n

M\u00fbs\u00e2\u2019n\u0131n g\u00f6revi iki y\u00f6nl\u00fcd\u00fcr, o hem din\u00ee hem sosyal liderdir. \u0130lk ve en \u00f6nemli i\u015fi kavmini Firavun\u2019un zulm\u00fcnden kurtar\u0131p h\u00fcrriyete kavu\u015fturmakt\u0131r. \u0130kinci \u00f6nemli y\u00f6n\u00fc \u015feriat\u0131 (Tevrat) getirmi\u015f olmas\u0131d\u0131r. Tevrat\u2019ta M\u00fbs\u00e2\u2019n\u0131n e\u015fsiz, benzersiz oldu\u011fu, Tanr\u0131 di\u011fer peygamberlerle r\u00fcya veya r\u00fc\u2019yette konu\u015ftu\u011fu halde onunla a\u00e7\u0131k\u00e7a a\u011f\u0131z a\u011f\u0131za s\u00f6yle\u015fti\u011fi, sadece onun Tanr\u0131\u2019n\u0131n s\u00fbretini g\u00f6rece\u011fi belirtilmektedir (Say\u0131lar, 12\/6-8; Tesniye, 34\/10).<\/p>\n

Hz. M\u00fbs\u00e2, \u0130sr\u00e2ilo\u011fullar\u0131 ile ge\u00e7irdi\u011fi k\u0131rk y\u0131ll\u0131k s\u00fcrede \u00e7ok say\u0131da g\u00fc\u00e7l\u00fckle kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. \u00d6nceleri kavminin b\u00fct\u00fcn i\u015flerini kendisi g\u00f6r\u00fcrken daha sonra Yetro\u2019nun tavsiyesine uyarak h\u00e2kimler tayin etmi\u015ftir (\u00c7\u0131k\u0131\u015f, 18\/13-23). \u00c7\u00f6l hayat\u0131 boyunca \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n bitmek bilmeyen \u015fik\u00e2yetlerine ve kar\u015f\u0131 \u00e7\u0131kmalar\u0131na m\u00e2ruz kalm\u0131\u015ft\u0131r. \u0130sr\u00e2ilo\u011fullar\u0131 her defas\u0131nda a\u00e7l\u0131k, susuzluk gibi problemleri \u00f6ne s\u00fcrerek M\u0131s\u0131r\u2019a d\u00f6nmek istediklerini s\u00f6ylemi\u015fler, M\u00fbs\u00e2 onlar\u0131 teskin etmi\u015f, Allah\u2019a kar\u015f\u0131 gelmemeleri hususunda uyarm\u0131\u015ft\u0131r. Daha sonra ye\u011feni Korah, \u0130br\u00e2n\u00eeler\u2019in ileri gelenlerinden toplad\u0131\u011f\u0131 250 ki\u015fi ile isyana kalk\u0131\u015fm\u0131\u015f (Say\u0131lar, 16\/1-19), nihayet a\u011fabeyi H\u00e2r\u00fbn ve ablas\u0131 Miryam, peygamberlikte kendisine e\u015fit olduklar\u0131n\u0131 s\u00f6yleyip Habe\u015f\u00ee bir kad\u0131n ald\u0131\u011f\u0131 i\u00e7in onu ele\u015ftirmi\u015flerdir (Say\u0131lar, 12\/1-15).<\/p>\n

Helenistik yahudi literat\u00fcr\u00fc Hz. M\u00fbs\u00e2\u2019ya dair bilgilere mitolojik pek \u00e7ok unsur katm\u0131\u015ft\u0131r. Eupoleme\u2019e g\u00f6re M\u00fbs\u00e2 ilk yahudi bilgesi ve \u0130br\u00e2n\u00ee yaz\u0131s\u0131n\u0131n m\u00fbcididir. Artapanos\u2019a g\u00f6re Orphee\u2019nin \u00fcstad\u0131, yaz\u0131 sanat\u0131n\u0131n ve \u00e7e\u015fitli sava\u015f makinelerinin m\u00fbcidi, ayn\u0131 zamanda ilk filozoftur. Apokaliptik gelene\u011fe g\u00f6re M\u00fbs\u00e2 d\u00fcnya kurulmadan \u00f6nce ahdin il\u00e2h\u00ee arac\u0131s\u0131 olarak haz\u0131rlanm\u0131\u015ft\u0131r. M\u00fbs\u00e2 ile halk\u0131 aras\u0131ndaki al\u00e2ka \u00f6l\u00fcm\u00fcyle sona ermemi\u015ftir, zira Tanr\u0131 onu m\u00e2na \u00e2leminde \u015fefaat\u00e7i olarak se\u00e7mi\u015ftir. Ona S\u00een\u00e2\u2019da ge\u00e7mi\u015f ve gelece\u011fin gizli ilimleri verilmi\u015ftir.<\/p>\n

Rabbinik literat\u00fcr M\u00fbs\u00e2\u2019y\u0131 \u00f6vmek ve y\u00fcceltmekle beraber ona il\u00e2h\u00ee hi\u00e7bir nitelik atfetmemi\u015ftir. O \u00fcst\u00fcn nitelik ve \u00f6zelliklerine ra\u011fmen bir insand\u0131r. Tanr\u0131 Tevrat\u2019\u0131 kendisine yazd\u0131rm\u0131\u015f ve M\u00fbs\u00e2 \u201cMo\u015feh rabenu\u201d (M\u00fbs\u00e2 efendimiz) diye adland\u0131r\u0131lm\u0131\u015ft\u0131r. Gelene\u011fe g\u00f6re M\u00fbs\u00e2 7 Adar\u2019da do\u011fmu\u015f ve 120. y\u0131l d\u00f6n\u00fcm\u00fc g\u00fcn\u00fc vefat etmi\u015ftir. Daha sonra bu tarih mezar\u0131 bilinmeyenlerin an\u0131ld\u0131\u011f\u0131 g\u00fcn olarak kabul edilmi\u015ftir. Bilgeler M\u00fbs\u00e2\u2019y\u0131 genelde bir kral ve rehber diye takdim etmektedir. \u00c7ocuklar\u0131 onun g\u00f6revlerine v\u00e2ris olmam\u0131\u015ft\u0131r. Yahudiler, M\u00fbs\u00e2\u2019n\u0131n hayat\u0131n\u0131 k\u0131rk y\u0131l M\u0131s\u0131r\u2019da, k\u0131rk y\u0131l Medyen\u2019de ve k\u0131rk y\u0131l \u00e7\u00f6lde olmak \u00fczere \u00fc\u00e7 devreye ay\u0131rmaktad\u0131r. G\u00f6k ve yer onun y\u00fcz\u00fc suyu h\u00fcrmetine yarat\u0131lm\u0131\u015ft\u0131r. M\u00fbs\u00e2\u2019n\u0131n kutsiyeti daha do\u011fdu\u011fu zaman g\u00f6r\u00fclmekteydi. O s\u00fcnnetli olarak do\u011fmu\u015f, do\u011far do\u011fmaz konu\u015fmaya ba\u015flam\u0131\u015f, \u00fc\u00e7 ayl\u0131k iken gelecekle ilgili haberler vermi\u015ftir. Hayvanlar\u0131 nas\u0131l kendini vererek otlatt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcnce Tanr\u0131 onu peygamber olarak se\u00e7meye karar vermi\u015ftir (Dictionnaire encyclopedique du Juda\u00efsme, s. 764-768). Kendisine sadece yaz\u0131l\u0131 Tevrat de\u011fil, \u015fifahi Tevrat da verilmi\u015ftir.<\/p>\n

Hz. M\u00fbs\u00e2\u2019n\u0131n hayat\u0131yla ilgili olarak Kit\u00e2b-\u0131 Mukaddes\u2019in Tevrat d\u0131\u015f\u0131ndaki b\u00f6l\u00fcmlerinde yer alan bilgiler genelde yine Tevrat\u2019a dayanmaktad\u0131r, ancak Tevrat\u2019taki bilgilerin ge\u00e7erlili\u011fi konusunda Kit\u00e2b-\u0131 Mukaddes\u2019i tenkit hareketinin farkl\u0131 yorumlar\u0131 s\u00f6z konusudur. Rasyonalist ele\u015ftiriciler umumiyetle kutsal kitab\u0131n verdi\u011fi bilgilere fazla \u00f6nem vermemekte, M\u00fbs\u00e2\u2019ya dair yahudi gelene\u011finin tarih\u00ee de\u011ferinin pek fazla olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir. Onlar edeb\u00ee tenkit hareketinin ula\u015ft\u0131\u011f\u0131 neticeleri do\u011fru kabul etmekte, Tevrat\u2019\u0131n farkl\u0131 d\u00f6nemlerde kaleme al\u0131nd\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla olaylarla verilen bilgiler aras\u0131nda uzun f\u00e2s\u0131lalar\u0131n oldu\u011funu s\u00f6ylemektedir.<\/p>\n

M\u00fbs\u00e2\u2019n\u0131n d\u00fcnyaya geli\u015fi ve nehre b\u0131rak\u0131l\u0131\u015f\u0131na benzer hik\u00e2yeler Cyrus ve Sargon k\u0131ssalar\u0131nda da vard\u0131r. Mesel\u00e2 Akkad Kral\u0131 Sargon\u2019u annesi gizlice d\u00fcnyaya getirmi\u015f, ziftle s\u0131vad\u0131\u011f\u0131 bir sepete koyarak nehre b\u0131rakm\u0131\u015ft\u0131r. Di\u011fer taraftan bir M\u0131s\u0131r mitine g\u00f6re annesi \u00e7ocuk Tanr\u0131 Horus\u2019u S\u00e9ti\u2019nin gazab\u0131ndan korumak i\u00e7in gizlemi\u015ftir (Cazelles, DBS, V, 1321; EJd., XII, 379). M\u00fbs\u00e2\u2019n\u0131n Medyen\u2019e ka\u00e7\u0131\u015f\u0131 ve orada k\u00e2hinin k\u0131z\u0131 ile evlenme hik\u00e2yesi, M\u00fbs\u00e2\u2019dan birka\u00e7 as\u0131r \u00f6nce ya\u015fayan ve Suriye\u2019ye ka\u00e7arak orada bir \u015feyh taraf\u0131ndan kabul edilip k\u0131z\u0131 ile evlenen M\u0131s\u0131rl\u0131 Sinouhe\u2019nin k\u0131ssas\u0131na benzemektedir (Cazelles, DBS, V, 1323; EJd., XII, 380). Ayr\u0131ca Medyen k\u0131ssas\u0131nda baz\u0131 m\u00fcphem taraflar vard\u0131r. Mesel\u00e2 M\u00fbs\u00e2\u2019n\u0131n kay\u0131npederinin ad\u0131 Reuel (\u00c7\u0131k\u0131\u015f, 2\/18), Hobab (H\u00e2kimler, 4\/11) ve Yetro (\u00c7\u0131k\u0131\u015f, 3\/1) \u015feklinde ge\u00e7mektedir. B\u00fct\u00fcn bunlara ra\u011fmen M\u00fbs\u00e2\u2019n\u0131n tarih\u00ee bir \u015fahsiyet oldu\u011funda \u015f\u00fcphe yoktur.<\/p>\n

\u0130sl\u00e2m\u2019da. Hz. M\u00fbs\u00e2, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in otuz d\u00f6rt s\u00fbresinde 136 yerde zikredilmektedir ve Kur\u2019an ile sahih hadislerde ge\u00e7mi\u015f peygamberler aras\u0131nda kendisinden en \u00e7ok s\u00f6z edilen peygamberdir. Kur\u2019an\u2019da Hz. M\u00fbs\u00e2\u2019n\u0131n nesebinden bahsedilmemekte, di\u011fer \u0130sl\u00e2m\u00ee kaynaklarda nesebi M\u00fbs\u00e2 b. \u0130mr\u00e2n b. Kahes b. L\u00e2vi b. Ya\u2018k\u016bb (Mes\u2018\u00fbd\u00ee, I, 48) veya M\u00fbs\u00e2 b. \u0130mr\u00e2n (Amram) b. Yeshur (Yitshar, Jitsehar) b. Kahes (Kehat) b. L\u00e2vi (Levi) b. Ya\u2018k\u016bb (Taber\u00ee, I, 385; Sa\u2018leb\u00ee, s. 127) olarak verilmektedir. Bu \u015feceredeki Yeshur, Tevrat\u2019a g\u00f6re M\u00fbs\u00e2\u2019n\u0131n babas\u0131 Amram\u2019\u0131n erkek karde\u015fidir (\u00c7\u0131k\u0131\u015f, 6\/18). Kur\u2019\u00e2n-\u0131 Ker\u00eem, \u0130sr\u00e2ilo\u011fullar\u0131\u2019na hakk\u0131nda ihtil\u00e2f edegeldikleri \u015feylerin pek \u00e7o\u011funu anlatmakta (en-Neml 27\/76), bu \u00e7er\u00e7evede M\u00fbs\u00e2 ile Firavun\u2019un haberlerinden bir k\u0131sm\u0131n\u0131 ger\u00e7ek \u015fekliyle nakletmektedir (el-Kasas 28\/3). Kur\u2019an\u2019da Hz. M\u00fbs\u00e2\u2019ya dair verilen bilgiler b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Tevrat\u2019la paralellik arzetmektedir. Di\u011fer taraftan \u0130sl\u00e2m\u00ee kaynaklarda yer alan bilgilerin \u00e7o\u011fu yahudi din\u00ee literat\u00fcr\u00fcnde bulunmaktad\u0131r. Kur\u2019an\u2019da onun d\u00fcnyaya geli\u015fi, saraya intikali, Medyen\u2019e gidi\u015fi, peygamber olarak se\u00e7ili\u015fi, \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 kurtarmak i\u00e7in Firavun\u2019a g\u00f6nderili\u015fi, Firavun\u2019la m\u00fccadelesi ve \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 M\u0131s\u0131r\u2019dan \u00e7\u0131kar\u0131\u015f\u0131, S\u00een\u00e2\u2019da il\u00e2h\u00ee emirleri al\u0131\u015f\u0131, \u00e7\u00f6ldeki olaylar ve \u0130sr\u00e2ilo\u011fullar\u0131\u2019na rehberlik edi\u015fi anlat\u0131lmaktad\u0131r. Kur\u2019\u00e2n-\u0131 Ker\u00eem, M\u00fbs\u00e2\u2019n\u0131n d\u00fcnyaya geldi\u011fi d\u00f6nemde M\u0131s\u0131r\u2019\u0131n ve \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n durumunu naklederken Firavun\u2019un halk\u0131n\u0131 \u00e7e\u015fitli z\u00fcmrelere b\u00f6ld\u00fc\u011f\u00fcn\u00fc, bir k\u0131sm\u0131n\u0131 g\u00fc\u00e7s\u00fcz bulup bask\u0131 ve zul\u00fcm yapt\u0131\u011f\u0131n\u0131, erkek \u00e7ocuklar\u0131n\u0131 \u00f6ld\u00fcr\u00fcp k\u0131z \u00e7ocuklar\u0131n\u0131 sa\u011f b\u0131rakt\u0131\u011f\u0131n\u0131 bildirmektedir (el-Bakara 2\/49; el-A\u2018r\u00e2f 7\/141; \u0130br\u00e2h\u00eem 14\/6; el-Kasas 28\/4).<\/p>\n

\u0130sl\u00e2m\u00ee kaynaklara g\u00f6re Amram yetmi\u015f ya\u015f\u0131nda iken M\u00fbs\u00e2 gelmi\u015ftir (Sa\u2018leb\u00ee, s. 127). Bu s\u0131rada i\u015f ba\u015f\u0131nda Vel\u00eed b. Mus\u2018ab b. Mu\u00e2viye b. Eb\u00fb N\u00fcmeyr adl\u0131 firavun vard\u0131. Bu zat, r\u00fcyas\u0131nda Beyt\u00fclmakdis\u2019ten \u00e7\u0131kan bir ate\u015fin M\u0131s\u0131r\u2019a s\u0131\u00e7rad\u0131\u011f\u0131n\u0131 ve M\u0131s\u0131r\u2019\u0131n evlerini yakt\u0131\u011f\u0131n\u0131, b\u00fct\u00fcn K\u0131bt\u00eeler\u2019i yok etti\u011fini, ancak \u0130sr\u00e2ilo\u011fullar\u0131\u2019na zarar vermedi\u011fini g\u00f6rm\u00fc\u015ft\u00fcr. R\u00fcyan\u0131n yorumunu yapanlar \u0130sr\u00e2ilo\u011fullar\u0131 i\u00e7inden do\u011facak bir \u00e7ocu\u011fun elinden saltanat\u0131n\u0131 alaca\u011f\u0131n\u0131, d\u00fczenini bozaca\u011f\u0131n\u0131 ve dinini de\u011fi\u015ftirece\u011fini s\u00f6yleyince Firavun, \u0130sr\u00e2ilo\u011fullar\u0131\u2019ndan do\u011fan her erkek \u00e7ocu\u011fun \u00f6ld\u00fcr\u00fclmesini emretmi\u015f, daha sonra da bir y\u0131l \u00f6ld\u00fcr\u00fclmelerini, bir y\u0131l sa\u011f b\u0131rak\u0131lmas\u0131n\u0131 istemi\u015f ve b\u00f6yle bir yasak y\u0131lda Hz. M\u00fbs\u00e2 do\u011fmu\u015ftur (Taber\u00ee, I, 386; Mes\u2018\u00fbd\u00ee, I, 48; Sa\u2018leb\u00ee, s. 128; \u0130bn Kes\u00eer, I, 238).<\/p>\n

M\u00fbs\u00e2 d\u00fcnyaya geldi\u011finde annesine \u00e7ocu\u011funu emzirmesi, endi\u015felendi\u011fi takdirde onu bir sand\u0131\u011fa koyarak nehre b\u0131rakmas\u0131 ve kayg\u0131lanmamas\u0131 bildirilerek; o\u011flunun kendisine geri getirilece\u011fi ve ileride peygamber olaca\u011f\u0131 m\u00fcjdelenir. Annesi onu daha fazla gizleyemeyece\u011fini anlay\u0131nca s\u00f6yleneni yapar ve \u00e7ocu\u011fu bir sand\u0131k i\u00e7inde nehre b\u0131rak\u0131r, M\u00fbs\u00e2\u2019n\u0131n ablas\u0131na da karde\u015finin \u00e2k\u0131betini uzaktan g\u00f6zlemesini s\u00f6yler. Firavun\u2019un ailesi onu nehirde bulup al\u0131r; Firavun\u2019un kar\u0131s\u0131 \u00f6ld\u00fcr\u00fclmemesini, evl\u00e2t edinilmesini ister. M\u00fbs\u00e2, M\u0131s\u0131rl\u0131 hi\u00e7bir s\u00fctanneyi kabul etmeyince ablas\u0131 ona bir s\u00fctanne bulmay\u0131 teklif eder, b\u00f6ylece M\u00fbs\u00e2 tekrar annesine kavu\u015fturulmu\u015f olur (T\u00e2h\u00e2 20\/38-40; el-Kasas 28\/7-13).<\/p>\n

Nehre b\u0131rak\u0131lan M\u00fbs\u00e2 c\u00e2riyeler taraf\u0131ndan bulunup Firavun\u2019un han\u0131m\u0131 \u00c2siye\u2019ye getirilmi\u015f, o da hem kendisi hem Firavun i\u00e7in sevin\u00e7 vesilesi olabilece\u011fini s\u00f6yleyerek \u00e7ocu\u011fun \u00f6ld\u00fcr\u00fclmemesini istemi\u015f, Firavun han\u0131m\u0131n\u0131n hat\u0131r\u0131 i\u00e7in \u00e7ocu\u011fun hayat\u0131n\u0131 ba\u011f\u0131\u015flam\u0131\u015ft\u0131r (Sa\u2018leb\u00ee, s. 128-130). Bir rivayete g\u00f6re M\u00fbs\u00e2 kendisini kuca\u011f\u0131na alan Firavun\u2019un sakal\u0131n\u0131 yolmu\u015f, di\u011fer bir rivayete g\u00f6re ise elindeki sopayla Firavun\u2019un ba\u015f\u0131na vurmu\u015ftur. Buna \u00f6fkelenen Firavun, M\u00fbs\u00e2\u2019n\u0131n \u00f6ld\u00fcr\u00fclmesini emretmi\u015f, fakat \u00c2siye onun daha \u00e7ocuk oldu\u011funu ve ne yapt\u0131\u011f\u0131n\u0131 bilmedi\u011fini s\u00f6ylemi\u015ftir. Bunu ispatlamak i\u00e7in de bir tarafa ate\u015f, bir tarafa m\u00fccevher koymu\u015f, M\u00fbs\u00e2 m\u00fccevhere uzan\u0131nca Cebr\u00e2il elini ate\u015fe y\u00f6neltmi\u015f, ate\u015fi alan M\u00fbs\u00e2 onu a\u011fz\u0131na g\u00f6t\u00fcrm\u00fc\u015f ve bu y\u00fczden dilinde tutukluk olu\u015fmu\u015ftur (a.g.e., s. 131). M\u00fbs\u00e2 il\u00e2h\u00ee nezaret alt\u0131nda yeti\u015ftirilmi\u015f, gen\u00e7lik \u00e7a\u011f\u0131na gelip olgunla\u015f\u0131nca kendisine hikmet ve ilim verilmi\u015ftir (T\u00e2h\u00e2 20\/39; el-Kasas 28\/14).<\/p>\n

Hz. M\u00fbs\u00e2\u2019n\u0131n kaza ile bir M\u0131s\u0131rl\u0131\u2019y\u0131 \u00f6ld\u00fcrmesi olay\u0131 Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ve di\u011fer \u0130sl\u00e2m\u00ee kaynaklarda da ge\u00e7er. Bir M\u0131s\u0131rl\u0131 ile kavga eden \u0130br\u00e2n\u00ee\u2019ye yard\u0131m ederken M\u0131s\u0131rl\u0131\u2019n\u0131n \u00f6l\u00fcm\u00fcne sebep olur. Pi\u015fman olarak affedilmesini diler ve Allah da onu affeder. Bir g\u00fcn sonra ba\u015fka bir M\u0131s\u0131rl\u0131 ile kavga eden \u0130br\u00e2n\u00ee\u2019nin tekrar kendisinden yard\u0131m istemesi \u00fczerine M\u00fbs\u00e2 ona haks\u0131z oldu\u011funu s\u00f6yleyince bu defa M\u00fbs\u00e2\u2019n\u0131n bir adam \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc if\u015fa eder. M\u0131s\u0131r\u2019\u0131n ileri gelenleri M\u00fbs\u00e2\u2019y\u0131 \u00f6ld\u00fcrmek i\u00e7in plan yapar. Bunu haber alan M\u00fbs\u00e2 oradan ka\u00e7ar ve Medyen\u2019e gider. Medyen suyunda iki k\u0131za hayvanlar\u0131n\u0131 sulamada yard\u0131mc\u0131 olur. K\u0131zlar\u0131n babas\u0131 Hz. M\u00fbs\u00e2\u2019y\u0131 \u00e7a\u011f\u0131r\u0131p ba\u015f\u0131ndan ge\u00e7enleri dinler, ona emniyette oldu\u011funu ve sekiz y\u0131l \u00e7al\u0131\u015fmas\u0131 kar\u015f\u0131l\u0131\u011f\u0131nda k\u0131zlar\u0131ndan biriyle evlenebilece\u011fini s\u00f6yler. M\u00fbs\u00e2 bu teklifi kabul eder ve orada kal\u0131r (T\u00e2h\u00e2 20\/40; el-Kasas 28\/15-28). \u0130sl\u00e2m\u00ee kaynaklara g\u00f6re hakk\u0131nda \u00f6l\u00fcm karar\u0131 \u00e7\u0131k\u0131nca nereye gidece\u011fini bilemeyen M\u00fbs\u00e2\u2019ya bir melek yol g\u00f6stermi\u015f ve onu Medyen\u2019e g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. M\u0131s\u0131r\u2019dan sekiz g\u00fcnl\u00fck mesafedeki Medyen\u2019e varan M\u00fbs\u00e2 peygamber \u015euayb\u2019\u0131n k\u0131zlar\u0131ndan Safura ile evlenmi\u015f ve Medyen\u2019de on y\u0131l kalm\u0131\u015ft\u0131r (a.g.e., s. 132-134).<\/p>\n

Hz. M\u00fbs\u00e2, s\u00fcresini tamamlay\u0131nca ailesiyle birlikte Medyen\u2019den ayr\u0131l\u0131r. T\u00fbr civar\u0131na geldi\u011finde da\u011fda ate\u015f g\u00f6r\u00fcr. Yolu soracak birini bulmak veya bir ate\u015f par\u00e7as\u0131 almak i\u00e7in yakla\u015ft\u0131\u011f\u0131nda vadinin sa\u011f yamac\u0131ndan gelen bir sesle kendisine ayakkab\u0131lar\u0131n\u0131 \u00e7\u0131karmas\u0131 emredilir ve peygamber olarak se\u00e7ildi\u011fi bildirilir; as\u00e2 ve beyaz el (yed-i beyz\u00e2) m\u00fbcizeleri verilir. Bu iki m\u00fbcize, Firavun ve adamlar\u0131na kar\u015f\u0131 M\u00fbs\u00e2\u2019n\u0131n hakl\u0131 ve yetkili oldu\u011funu g\u00f6stermek \u00fczere Allah taraf\u0131ndan verilmi\u015f iki delildir (T\u00e2h\u00e2 20\/17-23; en-Neml 27\/10-12; el-Kasas 28\/31-32). \u0130sl\u00e2m\u00ee kaynaklara g\u00f6re M\u00fbs\u00e2, Medyen\u2019deki s\u00fcresini tamamlay\u0131nca han\u0131m\u0131n\u0131 ve s\u00fcr\u00fcs\u00fcn\u00fc alarak yola koyulur. So\u011fuk bir k\u0131\u015f ak\u015fam\u0131nda T\u00fbr\u2019a var\u0131r. Da\u011fda ate\u015f g\u00f6r\u00fcr, yakla\u015ft\u0131\u011f\u0131nda kendisine seslenilir ve Firavun\u2019a gitmesi istenir. M\u00fbs\u00e2\u2019n\u0131n burada bir o\u011flu olur. Han\u0131m\u0131 o\u011fluyla birlikte \u015euayb\u2019\u0131n yan\u0131na d\u00f6ner (a.g.e., s. 136-139); M\u00fbs\u00e2 da H\u00e2r\u00fbn ile beraber \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 kurtarmak \u00fczere Firavun\u2019a gitmekle g\u00f6revlendirilir (el-A\u2018r\u00e2f 7\/103; Y\u00fbnus 10\/75; T\u00e2h\u00e2 20\/25-35, 42-46; Furk\u0101n 25\/36; e\u015f-\u015euar\u00e2 26\/10-15; el-Kasas 28\/32-35; el-M\u00fc\u2019min 40\/23-24; ez-Zuhruf 43\/46; en-N\u00e2zi\u00e2t 79\/16-17).<\/p>\n

M\u00fbs\u00e2, H\u00e2r\u00fbn ile birlikte M\u0131s\u0131r\u2019a d\u00f6nerek Firavun\u2019a Allah\u2019\u0131n el\u00e7ileri olduklar\u0131n\u0131 bildirip ondan \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 kendileriyle beraber g\u00f6ndermesini isteyince Firavun \u015f\u00f6yle der: \u201cBiz seni \u00e7ocukken himayemize al\u0131p b\u00fcy\u00fctmedik mi? Hayat\u0131n\u0131n bir\u00e7ok y\u0131l\u0131n\u0131 aram\u0131zda ge\u00e7irmedin mi? Sonunda o yapt\u0131\u011f\u0131n i\u015fi de (adam \u00f6ld\u00fcrmeyi) yapt\u0131n! Sen nank\u00f6r\u00fcn birisin!\u201d Hz. M\u00fbs\u00e2 o i\u015fi bilmeden yapt\u0131\u011f\u0131n\u0131, korkunca da ka\u00e7t\u0131\u011f\u0131n\u0131 s\u00f6yler. Firavun, ink\u00e2r etti\u011fi gibi M\u00fbs\u00e2\u2019n\u0131n tanr\u0131s\u0131na \u00e7\u0131kmak i\u00e7in H\u00e2m\u00e2n\u2019dan bir kule yapmas\u0131n\u0131 ister, ayr\u0131ca kendisini tanr\u0131 kabul etmezse onu hapsedece\u011fini M\u00fbs\u00e2\u2019ya bildirir. M\u00fbs\u00e2 Firavun\u2019a, Allah\u2019\u0131n el\u00e7isi oldu\u011funu s\u00f6yler ve inanmas\u0131 i\u00e7in ona as\u00e2 ve beyaz el m\u00fbcizelerini g\u00f6sterir. Bunun \u00fczerine Firavun M\u0131s\u0131r\u2019\u0131n \u00f6nde gelen sihirbazlar\u0131n\u0131 toplar. Sonunda M\u00fbs\u00e2\u2019n\u0131n as\u00e2s\u0131 sihirbazlar\u0131n oyuncaklar\u0131n\u0131 yutar. Sihirbazlar M\u00fbs\u00e2\u2019ya iman edince Firavun taraf\u0131ndan cezaland\u0131r\u0131l\u0131rlar (el-A\u2018r\u00e2f 7\/104-126; Y\u00fbnus 10\/83; T\u00e2h\u00e2 20\/47-76; e\u015f-\u015euar\u00e2 26\/16-51; el-Kasas 28\/36-37; ed-Duh\u00e2n 44\/17-21). Firavun k\u00fcfr\u00fcnde \u0131srar eder, \u0130sr\u00e2ilo\u011fullar\u0131\u2019na bask\u0131 ve zul\u00fcm daha da artar (el-Bakara 2\/49; \u0130br\u00e2h\u00eem 14\/6; el-A\u2018r\u00e2f 7\/127; el-M\u00fc\u2019min 40\/23-25; ez-Zuhruf 43\/51-54). Bunun \u00fczerine M\u00fbs\u00e2 dokuz m\u00fbcize g\u00f6sterir. Bunlar as\u00e2, beyaz el, t\u00fbfan, \u00e7ekirge, ha\u015fere, kurba\u011fa, kan, karanl\u0131k, K\u0131z\u0131ldeniz\u2019in yar\u0131lmas\u0131 olarak g\u00f6sterildi\u011fi gibi as\u00e2, beyaz el, denizin yar\u0131lmas\u0131, kayadan su f\u0131\u015fk\u0131rmas\u0131, bulut, levhalar, Cen\u00e2b-\u0131 Hak ile konu\u015fma, bulutun g\u00f6lge yapmas\u0131 ve M\u00fbs\u00e2\u2019n\u0131n yetmi\u015f ki\u015fiyi se\u00e7mesi olarak da g\u00f6sterilir (Mustafav\u00ee, et-Ta\u1e25\u1e33\u012b\u1e33, \u201cM\u00fbs\u00e2\u201d md.). Firavun ve M\u0131s\u0131r halk\u0131na bu musibetlerden her biri geldi\u011finde onlar M\u00fbs\u00e2\u2019ya \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 sal\u0131vereceklerini s\u00f6yler, fakat azap kalkt\u0131\u011f\u0131nda s\u00f6zlerinden d\u00f6nerler (el-A\u2018r\u00e2f 7\/130-135; el-\u0130sr\u00e2 17\/101).<\/p>\n

Bir gece vakti M\u00fbs\u00e2\u2019ya yola \u00e7\u0131kmas\u0131 emredilir, Firavun ve adamlar\u0131 da onlar\u0131n pe\u015fine d\u00fc\u015fer. M\u00fbs\u00e2 as\u00e2s\u0131 ile denize vurur ve deniz yar\u0131l\u0131r. \u0130sr\u00e2ilo\u011fullar\u0131 denizi ge\u00e7er, ancak Firavun ile askerleri bo\u011fulur (el-Bakara 2\/50; el-A\u2018r\u00e2f 7\/136; el-Enf\u00e2l 8\/54; Y\u00fbnus 10\/90, 92; el-\u0130sr\u00e2 17\/103; T\u00e2h\u00e2 20\/77-78; e\u015f-\u015euar\u00e2 26\/52, 53, 60-66; el-Kasas 28\/40; ed-Duh\u00e2n 44\/23; ez-Z\u00e2riy\u00e2t 51\/40). \u0130sr\u00e2ilo\u011fullar\u0131 denizi ge\u00e7tikten sonra M\u00fbs\u00e2\u2019n\u0131n \u00f6nderli\u011finde T\u00fbr\u2019a gelirler. Otuz ve on gecelik bir s\u00fcreyle da\u011fa \u00e7a\u011fr\u0131lan M\u00fbs\u00e2 yerine H\u00e2r\u00fbn\u2019u b\u0131rakarak da\u011fa \u00e7\u0131kar. Rabbini g\u00f6rmek istedi\u011fini s\u00f6yleyince da\u011fa bakmas\u0131 emredilir, da\u011f parampar\u00e7a olur. Daha sonra Hz. M\u00fbs\u00e2\u2019ya il\u00e2h\u00ee emirleri ihtiva eden levhalar verilir (el-A\u2018r\u00e2f 7\/142-145; T\u00e2h\u00e2 20\/80). T\u00fbr\u2019dan d\u00f6n\u00fc\u015fte kavminin bir buza\u011f\u0131 yap\u0131p ona tapt\u0131\u011f\u0131n\u0131 g\u00f6ren M\u00fbs\u00e2 \u00f6fkelenerek levhalar\u0131 yere atar ve H\u00e2r\u00fbn\u2019u h\u0131rpalar. Ard\u0131ndan kavminden se\u00e7ti\u011fi yetmi\u015f ki\u015fiyle t\u00f6vbe eder (el-Bakara 2\/54, 92; el-A\u2018r\u00e2f 7\/148-156; T\u00e2h\u00e2 20\/85-97). Nihayet M\u00fbs\u00e2 kavminden kendilerine vaad edilen topraklara girmelerini ister, fakat onlar kabul etmezler; bunun \u00fczerine oraya girmeleri yasaklan\u0131r ve k\u0131rk y\u0131l \u00e7\u00f6lde ya\u015famaya mahk\u00fbm edilirler (el-M\u00e2ide 5\/21-26). Hz. M\u00fbs\u00e2\u2019ya kar\u015f\u0131 \u00e7\u0131kan Firavun, H\u00e2m\u00e2n ve K\u0101r\u00fbn hel\u00e2k edilir (el-Ankeb\u00fbt 29\/39).<\/p>\n

Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de Hz. M\u00fbs\u00e2\u2019n\u0131n hayat\u0131yla ilgili ba\u015fka bilgi yoktur. Kendisinden bahseden baz\u0131 \u0130sl\u00e2m\u00ee kaynaklarda ise onun H\u00e2r\u00fbn\u2019dan sonra \u00fc\u00e7 y\u0131l daha ya\u015fad\u0131\u011f\u0131 kaydedilir. Rivayete g\u00f6re M\u00fbs\u00e2, \u0130sr\u00e2ilo\u011fullar\u0131\u2019ndan Tevrat\u2019a uyacaklar\u0131na dair s\u00f6z ald\u0131ktan k\u0131rk gece veya k\u0131rk g\u00fcn sonra kavminden ayr\u0131lm\u0131\u015f ve onu bir daha g\u00f6ren olmam\u0131\u015ft\u0131r. Mezar kazan meleklere rastlayan M\u00fbs\u00e2 kabrin kendisine ait olmas\u0131n\u0131 arzu edince iste\u011fi kabul edilmi\u015f ve kabre girdi\u011finde ruhunu teslim etmi\u015ftir. \u00d6te yandan Hz. Peygamber\u2019e nisbet edilen bir rivayete g\u00f6re \u00f6l\u00fcm mele\u011fi M\u00fbs\u00e2\u2019ya gelerek ruhunu teslim etmesini istemi\u015f, M\u00fbs\u00e2 mele\u011fe bir yumruk vurarak g\u00f6z\u00fcn\u00fc k\u00f6r etmi\u015ftir. Melek Allah\u2019\u0131n huzuruna \u00e7\u0131k\u0131p durumu arzetmi\u015f, Allah mele\u011fe g\u00f6z\u00fcn\u00fc iade ettikten sonra tekrar M\u00fbs\u00e2\u2019ya giderek ona e\u011fer ya\u015famak istiyorsa elini bir s\u0131\u011f\u0131r\u0131n \u00fczerine koymas\u0131n\u0131, elinin alt\u0131ndaki k\u0131l say\u0131s\u0131nca ya\u015fayaca\u011f\u0131n\u0131 s\u00f6ylemesini emretmi\u015f, melek s\u00f6yleneni yap\u0131nca M\u00fbs\u00e2 mele\u011fe daha sonra ne olaca\u011f\u0131n\u0131 sormu\u015f, melek de mutlaka \u00f6lece\u011fini bildirmi\u015ftir. Bunun \u00fczerine M\u00fbs\u00e2 \u00f6l\u00fcm\u00fc kabul etmi\u015f, ancak mukaddes diyara bir ta\u015f at\u0131m\u0131 mesafede ruhunun al\u0131nmas\u0131n\u0131 istemi\u015ftir. Ayn\u0131 rivayete g\u00f6re, bu anlat\u0131m\u0131n sonunda Res\u00fblullah\u2019\u0131n: \u201cVallahi ben orada olsam onun yol kenar\u0131ndaki k\u0131rm\u0131z\u0131 kum tepesinin yan\u0131nda bulunan kabrini size g\u00f6sterirdim\u201d dedi\u011fi nakledilir (Sa\u2018leb\u00ee, s. 188-190).<\/p>\n

Hz. M\u00fbs\u00e2 Kur\u2019an\u2019da \u015fu \u00f6zellikleriyle an\u0131l\u0131r: O hem resul hem neb\u00eedir, ihl\u00e2s sahibidir (Meryem 19\/51). Allah\u2019\u0131n ris\u00e2letleriyle ve s\u00f6zleriyle insanlar aras\u0131nda se\u00e7kin k\u0131l\u0131nm\u0131\u015ft\u0131r (el-A\u2018r\u00e2f 7\/144). Allah\u2019a, f\u0131s\u0131lda\u015fan kimse kadar yakla\u015fma \u015ferefine n\u00e2il olmu\u015ftur (Meryem 19\/52). Allah taraf\u0131ndan se\u00e7ilmi\u015ftir (T\u00e2h\u00e2 20\/13). Allah taraf\u0131ndan ona sevgi verilmi\u015ftir ve O\u2019nun nez\u00e2retinde yeti\u015ftirilmi\u015ftir (T\u00e2h\u00e2 20\/39). Allah onu kendisine el\u00e7i se\u00e7mi\u015ftir (T\u00e2h\u00e2 20\/41). O g\u00fcvenilir ve \u015ferefli bir el\u00e7idir (ed-Duh\u00e2n 44\/17-18). Allah kat\u0131nda \u015ferefli biridir (el-Ahz\u00e2b 33\/69). G\u00fc\u00e7l\u00fc ve g\u00fcvenilirdir (el-Kasas 28\/26). M\u00fcmin kullardand\u0131r (es-S\u00e2ff\u00e2t 37\/121-122).<\/p>\n

M\u00fbs\u00e2 hakk\u0131nda Kur\u2019an\u2019da yer alan baz\u0131 bilgiler Tevrat\u2019takilerle \u00e7eli\u015fmektedir. Tevrat\u2019a g\u00f6re M\u00fbs\u00e2\u2019y\u0131 sudan \u00e7\u0131karan kad\u0131n Firavun\u2019un k\u0131z\u0131, Kur\u2019an\u2019a g\u00f6re ise Firavun\u2019un han\u0131m\u0131d\u0131r. Medyen\u2019de M\u00fbs\u00e2\u2019n\u0131n yard\u0131m etti\u011fi k\u0131zlar\u0131n say\u0131s\u0131 Kur\u2019an\u2019a g\u00f6re iki, Tevrat\u2019a g\u00f6re yedidir. Tevrat\u2019ta M\u0131s\u0131r halk\u0131na geldi\u011fi bildirilen on musibet yerine Kur\u2019an\u2019da onun dokuz m\u00fbcizesinden bahsedilmektedir. Tevrat\u2019ta kayadan sadece bir kayna\u011f\u0131n \u00e7\u0131kt\u0131\u011f\u0131 belirtilirken Kur\u2019an\u2019a g\u00f6re on iki kaynak f\u0131\u015fk\u0131r\u0131r. Kur\u2019an\u2019da Firavun\u2019un veziri olarak an\u0131lan H\u00e2m\u00e2n\u2019dan Tevrat\u2019ta s\u00f6z edilmez. Kur\u2019an\u2019a g\u00f6re M\u00fbs\u00e2 bir kast\u0131 olmaks\u0131z\u0131n M\u0131s\u0131rl\u0131\u2019y\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fc i\u00e7in pi\u015fman olur, bu pi\u015fmanl\u0131k Tevrat\u2019ta yer almaz. M\u00fbs\u00e2 geceleyin da\u011fda ate\u015f g\u00f6r\u00fcr ve ondan bir kor par\u00e7as\u0131 almak veya yol sormak i\u00e7in da\u011fa yakla\u015f\u0131r. Tevrat\u2019a g\u00f6re ise bu olay g\u00fcnd\u00fcz olmu\u015ftur. Kur\u2019an\u2019da sihirbazlar\u0131n M\u00fbs\u00e2\u2019ya iman etti\u011fi belirtilmekte, fakat Tevrat\u2019ta bu husus zikredilmemektedir. Kur\u2019an\u2019da yer alan M\u00fbs\u00e2 ve H\u0131z\u0131r k\u0131ssas\u0131 Kit\u00e2b-\u0131 Mukaddes\u2019te bulunmamaktad\u0131r.<\/p>\n

Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de M\u00fbs\u00e2, Hz. Muhammed\u2019i m\u00fcjdeleyen bir peygamber olarak g\u00f6sterilir, Tevrat\u2019ta da \u00fcmm\u00ee resul\u00fcn gelece\u011fi yaz\u0131l\u0131d\u0131r (el-A\u2018r\u00e2f 7\/157). Hz. M\u00fbs\u00e2\u2019ya kitap, suhuf, elv\u00e2h verilmi\u015ftir (el-Bakara 2\/53; el-Enbiy\u00e2 21\/48; en-Necm 53\/36; el-A\u2018l\u00e2 87\/19). Baz\u0131 \u0130sl\u00e2m\u00ee kaynaklara g\u00f6re ona verilen levhalar ye\u015fil z\u00fcmr\u00fctten ve \u00fczerlerindeki yaz\u0131lar alt\u0131ndand\u0131. Tevrat\u2019\u0131n M\u00fbs\u00e2\u2019ya vahyedili\u015fi T\u00eeh\u2019te tamamlanm\u0131\u015ft\u0131r. M\u00fbs\u00e2\u2019ya on sah\u00eefe verilmi\u015f ve bunlar 100 sah\u00eefeye tamamlanm\u0131\u015ft\u0131r. Ard\u0131ndan ona \u0130br\u00e2n\u00eece olarak Tevrat indirilmi\u015ftir (Mes\u2018\u00fbd\u00ee, I, 50). Hz. M\u00fbs\u00e2\u2019ya ve Hz. Muhammed\u2019e dini ayakta tutmalar\u0131 tavsiye edilmi\u015ftir (e\u015f-\u015e\u00fbr\u00e2 42\/13). M\u00fbs\u00e2 da muhataplar\u0131 taraf\u0131ndan insanlar\u0131 babalar\u0131n\u0131n dininden d\u00f6nd\u00fcrd\u00fc\u011f\u00fc i\u00e7in k\u0131nanm\u0131\u015f (Y\u00fbnus 10\/78), sihirbazl\u0131kla itham edilmi\u015ftir (el-Kasas 28\/48). \u0130sl\u00e2m\u00ee gelenekte Hz. M\u00fbs\u00e2\u2019ya \u201ckel\u00eemullah\u201d denilmektedir. \u00c7\u00fcnk\u00fc Allah, M\u00fbs\u00e2 ile arac\u0131s\u0131z konu\u015fmu\u015f ve ona vahyini bildirmi\u015ftir.<\/p>\n

Hadislerde de Hz. M\u00fbs\u00e2\u2019dan bahsedilmektedir. Res\u00fbl-i Ekrem, \u0130sr\u00e2 ve Mi\u2018rac m\u00fbcizesi esnas\u0131nda alt\u0131nc\u0131 kat semada M\u00fbs\u00e2 ile kar\u015f\u0131la\u015fm\u0131\u015f, M\u00fbs\u00e2 ona elli vakit namaz\u0131n farz k\u0131l\u0131nd\u0131\u011f\u0131n\u0131 \u00f6\u011frenince \u00fcmmetinin buna tahamm\u00fcl edemeyece\u011fini bildirerek Allah\u2019tan azalt\u0131lmas\u0131n\u0131 talep etmesini s\u00f6ylemi\u015ftir (Buh\u00e2r\u00ee, \u201c\u1e62al\u00e2t\u201d, 1; \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 6). M\u00fbs\u00e2-H\u0131z\u0131r k\u0131ssas\u0131 m\u00fcnasebetiyle de hadislerde Hz. M\u00fbs\u00e2\u2019dan s\u00f6z edilmektedir (Buh\u00e2r\u00ee, \u201c\u02bf\u0130lim\u201d, 16, 19, 44). M\u00fbs\u00e2\u2019n\u0131n \u00e7ok hay\u00e2 sahibi bir ki\u015fi oldu\u011fu, \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n bir arada ve \u00e7\u0131plak y\u0131kanmalar\u0131na ra\u011fmen onun tek ba\u015f\u0131na y\u0131kand\u0131\u011f\u0131 hususu hadislerde yer almaktad\u0131r (Buh\u00e2r\u00ee, \u201c\u0120us\u00fcl\u201d, 20). Hz. M\u00fbs\u00e2\u2019n\u0131n \u00e2\u015f\u00fbr\u00e2 g\u00fcn\u00fc oru\u00e7 tuttu\u011fu ve esmer y\u00fczl\u00fc, uzun boylu oldu\u011fu da nakledilmektedir (Buh\u00e2r\u00ee, \u201cCen\u00e2\u02beiz\u201d, 69; \u201c\u1e62avm\u201d, 69; \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 7).<\/p>\n

B\u0130BL\u0130YOGRAFYA
\nMustafav\u00ee, et-Ta\u1e25\u1e33\u012b\u1e33, \u201cM\u00fbs\u00e2\u201d md.<\/p>\n

Buh\u00e2r\u00ee, \u201c\u02bf\u0130lim\u201d, 16, 19, 44, \u201c\u0120us\u00fcl\u201d, 20, \u201c\u1e62al\u00e2t\u201d, 1, \u201cCen\u00e2\u02beiz\u201d, 69, \u201c\u1e62avm\u201d, 69, \u201c\u1e2au\u1e63\u00fbm\u00e2t\u201d, 1, \u201c\u015eeh\u00e2d\u00e2t\u201d, 28, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 6, 7.<\/p>\n

Taber\u00ee, T\u00e2r\u00ee\u1e2b (Eb\u00fc\u2019l-Fazl), I, 385-434.<\/p>\n

Mes\u2018\u00fbd\u00ee, M\u00fcr\u00fbc\u00fc\u2019\u1e95-\u1e95eheb (Abd\u00fclham\u00eed), I, 48-50.<\/p>\n

Sa\u2018leb\u00ee, \u02bfAr\u00e2\u02beis\u00fc\u2019l-mec\u00e2lis, s. 127-190.<\/p>\n

Mevh\u00fbb b. Ahmed el-Cev\u00e2l\u00eek\u012b, el-Mu\u02bfarreb (n\u015fr. F. Abd\u00fcrrah\u00eem), D\u0131ma\u015fk 1410\/1990, s. 567-568.<\/p>\n

\u0130bn Kes\u00eer, el-Bid\u00e2ye, I, 237-319.<\/p>\n

F\u00eer\u00fbz\u00e2b\u00e2d\u00ee, Be\u1e63\u00e2\u02beiru \u1e95evi\u2019t-temy\u00eez (n\u015fr. Abd\u00fclal\u00eem et-Tah\u00e2v\u00ee), Beyrut, ts. (el-Mektebet\u00fc\u2019l-ilmiyye), VI, 61-66.<\/p>\n

E. Mangenot, \u201cMoise\u201d, DB, IV, 1189-1215.<\/p>\n

H. Cazelles, \u201cMoise\u201d, DBS, V, 1308-1337.<\/p>\n

A. Jeffery, The Foreign Vocabulary of the Qur\u2019\u0101n, Baroda 1938, s. 274-275.<\/p>\n

S. Freud, Musa ve Tek Tanr\u0131c\u0131l\u0131k (trc. Erol Sevil), \u0130stanbul 1976.<\/p>\n

NDB, s. 263-264, 503.<\/p>\n

Mustafa \u00c2s\u0131m K\u00f6ksal, Peygamberler Tarihi, Ankara 1990, II, 7-117.<\/p>\n

Abdullah Aydemir, \u0130sl\u00e2m\u00ee Kaynaklara G\u00f6re Peygamberler, Ankara 1992, s. 113-150.<\/p>\n

Ali Say\u0131, Firavun, H\u00e2m\u00e2n ve K\u00e2r\u00fbn Kar\u015f\u0131s\u0131nda Hz. Musa, \u0130stanbul 1992.<\/p>\n

Dictionnaire encyclopedique du Juda\u00efsme (ed. G. Wigoder v.d\u011fr.), Paris 1993, s. 764-768.<\/p>\n

S. Paul, \u201cMoses\u201d, The Oxford Dictionary of the Jewish Religion (ed. R. J. Z. Werblowsky \u2013 G. Wigoder), New York 1997, s. 480-481.<\/p>\n

J. Kirsch, Moses, New York 1998.<\/p>\n

L. Ginzberg, The Legends of the Jews (trc. H. Szold), Baltimore 1998, II, 245-375; III, t\u00fcr.yer.<\/p>\n

B. Heller, \u201cM\u016bs\u0101\u201d, \u0130A, VIII, 658-660.<\/p>\n

a.mlf. \u2013 D. B. Macdonald, \u201cM\u016bs\u0101\u201d, EI2 (\u0130ng.), VII, 638-639.<\/p>\n

R. F. Johnson, \u201cMoses\u201d, IDB, III, 440-450.<\/p>\n

I. Abrahams v.d\u011fr., \u201cMoses\u201d, EJd., XII, 371-411.“<\/p>\n

https:\/\/islamansiklopedisi.org.tr\/musa–peygamber<\/p>\n","protected":false},"excerpt":{"rendered":"

„Hz. M\u00fbs\u00e2, ikinci k\u0131rk g\u00fcnl\u00fck oru\u00e7 d\u00f6neminden sonra da\u011fdan indi\u011finde Tanr\u0131 ile y\u00fcz y\u00fcze g\u00f6r\u00fc\u015fmesi sebebiyle y\u00fcz\u00fc kavmini korkutacak derecede parlar (\u00c7\u0131k\u0131\u015f, 34\/29).“ „M\u00dbS\u00c2 \u0645\u0648\u0633\u0649 \u0130sr\u00e2ilo\u011fullar\u0131\u2019na g\u00f6nderilen ve kendisine Tevrat indirilen peygamber. M\u00fcellif: \u00d6MER FARUK HARMAN Hem Yahudilik ve H\u0131ristiyanl\u0131\u011fa hem de \u0130sl\u00e2m\u2019a g\u00f6re b\u00fcy\u00fck bir peygamber ve \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 Firavun\u2019un zulm\u00fcnden kurtar\u0131p h\u00fcrriyete kavu\u015fturan bir … <\/p>\n

\u201eBir g\u00fcn … Allah b\u00fcy\u00fck\u201c<\/span> weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"_links":{"self":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/139583"}],"collection":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=139583"}],"version-history":[{"count":4,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/139583\/revisions"}],"predecessor-version":[{"id":139587,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/139583\/revisions\/139587"}],"wp:attachment":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=139583"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=139583"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=139583"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}