{"id":139588,"date":"2023-07-11T15:02:41","date_gmt":"2023-07-11T15:02:41","guid":{"rendered":"http:\/\/wordpress.gurbuz.net\/?p=139588"},"modified":"2023-07-11T15:04:34","modified_gmt":"2023-07-11T15:04:34","slug":"bir-guen","status":"publish","type":"post","link":"http:\/\/wordpress.gurbuz.net\/?p=139588","title":{"rendered":"Bir g\u00fcn"},"content":{"rendered":"

„Hz. Muhammed d\u0131\u015f\u0131nda hi\u00e7bir peygamber onu asl\u00ee \u015fekliyle g\u00f6rmemi\u015ftir<\/strong>. Res\u00fblullah’a peygamberli\u011fi s\u00fcresince 26.000 defa vahiy getirmi\u015ftir.“<\/p>\n

„CEBR\u00c2\u0130L
\n\u062c\u0628\u0631\u0627\u0626\u064a\u0644
\n\u0130l\u00e2h\u00ee emirleri meleklere ve peygamberlere ula\u015ft\u0131ran vahiy mele\u011fi.<\/p>\n

M\u00fcellif:
\nYUSUF \u015eEVK\u0130 YAVUZ, ZEK\u0130 \u00dcNAL
\nYahudi ve h\u0131ristiyan kaynaklar\u0131nda Gabriel \u015feklinde ge\u00e7er. \u201cG\u00fc\u00e7l\u00fc insan\u201d anlam\u0131ndaki geber ile \u201cTanr\u0131\u201d m\u00e2nas\u0131ndaki el kelimelerinden olu\u015fan Gabriel\u2019in Keld\u00e2n\u00ee veya S\u00fcry\u00e2n\u00ee men\u015feli oldu\u011fu kabul edilir. Kelime Yunanca ve Latince\u2019ye de ayn\u0131 \u015fekilde ge\u00e7mi\u015ftir.<\/p>\n

Cebr\u00e2il Yahudilik ve H\u0131ristiyanl\u0131k\u2019ta b\u00fcy\u00fck meleklerden olup Kit\u00e2b-\u0131 Mukaddes\u2019te ismi ge\u00e7en \u00fc\u00e7 melekten biridir. Ad\u0131ndan ilk defa Daniel kitab\u0131nda (8\/15-26, 9\/21-27) s\u00f6z edilir. Ahd-i At\u00eek\u2019te ve apokriflerde verilen bilgilere g\u00f6re Cebr\u00e2il alt\u0131 melekle birlikte Tanr\u0131\u2019n\u0131n huzurunda sol tarafta durur, az\u00eezlerin duas\u0131n\u0131 O\u2019na iletir, cennete nezaret eder; birinci seman\u0131n h\u00e2kimidir; en \u00f6nemli \u015fefaat\u00e7idir. K\u00f6t\u00fcleri yok eder, \u015feytanlar\u0131 ate\u015f f\u0131r\u0131n\u0131na atar ve tabii g\u00fc\u00e7leri y\u00f6netir (Tobit, 12\/15; Enoch, 9\/1, 9-10, 20\/7, 40\/1-9, 54\/6; Hezekiel, 9\/3, 10\/2). Yahudilik\u2019te Cebr\u00e2il, Tanr\u0131\u2019n\u0131n buyruklar\u0131n\u0131 yarat\u0131klara bildirip el\u00e7ilik g\u00f6revi yapan bir melektir, ayn\u0131 zamanda adalet ilkesidir. Hz. Y\u00fbsuf\u2019u karde\u015flerine g\u00f6t\u00fcrm\u00fc\u015f, Hz. Ya\u2018k\u016bb\u2019la g\u00fcre\u015f tutmu\u015f, M\u00eek\u00e2il ile birlikte Hz. M\u00fbs\u00e2\u2019n\u0131n defnedili\u015fine kat\u0131lm\u0131\u015ft\u0131r (IDB, II, 333; Davidson, s. 119).<\/p>\n

Ahd-i Ced\u00eed\u2019de ise Cebr\u00e2il\u2019den iki defa s\u00f6z edilir. Bunlardan birinde Hz. Zekeriyy\u00e2\u2019ya g\u00f6r\u00fcnerek ona \u201cTanr\u0131\u2019n\u0131n \u00f6n\u00fcnde duran Cebr\u00e2il\u201d oldu\u011funu s\u00f6yledi\u011fi ve Hz. Yahy\u00e2\u2019n\u0131n do\u011faca\u011f\u0131n\u0131 haber verdi\u011fi, di\u011ferinde Hz. Meryem\u2019e g\u00f6r\u00fcnerek ona Hz. \u00ces\u00e2\u2019y\u0131 m\u00fcjdeledi\u011fi anlat\u0131l\u0131r (Luka, 1\/11-20, 26-38). H\u0131ristiyanl\u0131\u011fa g\u00f6re de Cebr\u00e2il, peygamberlere insan \u015feklinde g\u00f6r\u00fcnerek Tanr\u0131\u2019dan vahiy getiren b\u00fcy\u00fck bir melektir (Ahmed Abd\u00fclvehh\u00e2b, s. 38-48).<\/p>\n

\u0130sl\u00e2m dininde Cebr\u00e2il Hz. Peygamber\u2019e il\u00e2h\u00ee emirleri bildiren vahiy mele\u011fidir ve d\u00f6rt b\u00fcy\u00fck melekten biridir. Arap\u00e7a\u2019da vahiy mele\u011fi de\u011fi\u015fik kelimelerle ifade edilmekle birlikte en me\u015fhurlar\u0131 Cebr\u00e2\u00eel, Cebre\u00eel, Cebr\u00eel, Cibr\u00een ve Cibr\u00eel\u2019dir. M\u00fcsl\u00fcman dilcilerin \u00e7o\u011fu, muhtemelen hadis mecmualar\u0131ndaki baz\u0131 rivayetlere (M\u00fcsned, V, 15-16; Buh\u00e2r\u00ee, \u201cTefs\u00eer\u201d, 2\/6, 16\/1) dayanarak Cebr\u00e2il\u2019in, \u201cAllah\u2019\u0131n kulu\u201d anlam\u0131na gelen \u0130br\u00e2n\u00eece as\u0131ll\u0131 bir kelime oldu\u011funu kabul ederken baz\u0131lar\u0131 da \u201cAllah\u2019\u0131n g\u00fcc\u00fc\u201d demek olan Arap\u00e7a ceber\u00fbtullah tamlamas\u0131ndan geldi\u011fini ileri s\u00fcrm\u00fc\u015flerdir. Cebr\u00e2il\u2019in \u201ckuvvet\u201d m\u00e2nas\u0131na gelen cebr ile al\u00e2kas\u0131 dikkate al\u0131narak bu anlam\u0131 da kapsad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

Cebr\u00e2il Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de Cibr\u00eel, R\u00fbhulkud\u00fcs, R\u00fbhulem\u00een, R\u00fbh ve Resul \u015feklinde be\u015f de\u011fi\u015fik isimle ifade edilir. \u0130lgili \u00e2yetlerde belirtildi\u011fine g\u00f6re Cebr\u00e2il kar\u015f\u0131 konulamayan m\u00fcthi\u015f bir g\u00fcce, \u00fcst\u00fcn bir akla ve kesin bilgilere sahiptir; \u201car\u015f\u0131n sahibi\u201d nezdinde \u00e7ok itibarl\u0131d\u0131r ve meleklerin kendisine mutlaka itaat etti\u011fi \u015ferefli bir el\u00e7idir (en-Necm 53\/5-6; et-Tekv\u00eer 81\/19-21). Hz. Meryem\u2019e normal bir insan \u015feklinde g\u00f6r\u00fcnerek rabbinin el\u00e7isi oldu\u011funu ve ona temiz bir erkek \u00e7ocu\u011fu ba\u011f\u0131\u015flamak i\u00e7in geldi\u011fini s\u00f6ylemi\u015f (Meryem 19\/17-19), Hz. \u00ces\u00e2 do\u011fduktan sonra Allah\u2019\u0131n emriyle ona destek olmu\u015f, Hz. Peygamber\u2019e Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019i vahyedip \u00f6\u011fretmi\u015ftir. Hz. Peygamber onu bir kere \u201ca\u00e7\u0131k ufuk\u201dta, bir kere de \u201csidret\u00fc\u2019l-m\u00fcnteh\u00e2\u201dda asl\u00ee h\u00fcviyetiyle g\u00f6rm\u00fc\u015ft\u00fcr. \u0130nk\u00e2rc\u0131lara kar\u015f\u0131 Hz. Peygamber\u2019in dostu, m\u00fcminlerin destekleyicisidir. Kadir gecesinde meleklerle birlikte yery\u00fcz\u00fcne iner, \u00e2hirette insanlar hesaba \u00e7ekilirken mah\u015ferde saf saf dizilen meleklerin yan\u0131nda bulunur (bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, s. 163, 326).<\/p>\n

Cebr\u00e2il hadislerde Hz. Peygamber\u2019e vahiy getiren, Kur\u2019an\u2019\u0131 \u00f6\u011freten ve de\u011fi\u015fik konularda h\u00fck\u00fcmler bildiren, Res\u00fbl-i Ekrem\u2019e, hatta bazan ashaba insan \u015feklinde g\u00f6r\u00fcnen bir melek olarak s\u0131k s\u0131k an\u0131l\u0131r. \u0130lgili hadislere g\u00f6re Cebr\u00e2il d\u00fcnyada ve \u00e2hirette Allah ile kullar\u0131 aras\u0131nda el\u00e7idir; hem meleklere hem peygamberlere il\u00e2h\u00ee emirleri tebli\u011f eder, bu sebeple de Allah\u2019la vas\u0131tas\u0131z konu\u015fur (M\u00fcsned, II, 267; III, 230; Buh\u00e2r\u00ee, \u201cTev\u1e25\u00eed\u201d, 33). \u0130lk defa Hira da\u011f\u0131nda, b\u00fct\u00fcn ufku kaplam\u0131\u015f ve bir taht \u00fczerinde oturmu\u015f halde Hz. Peygamber\u2019e gelip asl\u00ee s\u00fbretinde g\u00f6r\u00fcnm\u00fc\u015f, onu kuvvetle s\u0131karak okumas\u0131n\u0131 istemi\u015f, b\u00f6ylece ilk vahyi getirmi\u015ftir (Buh\u00e2r\u00ee, \u201cTa\u02bfb\u00eer\u201d, 1, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 7; M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 257, 258). Mi\u2018racdan \u00f6nce Hz. Peygamber\u2019in kalbini \u201chikmet\u201dle doldurmu\u015f, bu sayede Peygamber\u2019in cismi ruh gibi hafiflemi\u015f ve bu m\u00fbcizev\u00ee yolculukta ona asl\u00ee s\u00fbretinde ikinci defa g\u00f6r\u00fcnm\u00fc\u015f, melek\u00fbt \u00e2lemi hakk\u0131nda bilgiler vermi\u015ftir (M\u00fcsned, I, 257; Buh\u00e2r\u00ee, \u201c\u1e62al\u00e2t\u201d, 1; \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 6).<\/p>\n

Hadislerde Cebr\u00e2il\u2019in zaman zaman g\u00fczel bir insan \u015feklinde, birka\u00e7 defa da Dihye b. Hal\u00eefe adl\u0131 sah\u00e2b\u00eenin s\u00fbretinde Hz. Peygamber\u2019e gelerek onu abdest, namaz, kurban, hac gibi ibadetlerin mahiyeti ve uygulama \u015fekilleri hakk\u0131nda e\u011fitti\u011fi, itikad\u00ee, f\u0131kh\u00ee ve ahl\u00e2k\u00ee konularda a\u00e7\u0131klamalarda bulundu\u011fu, ashaptan baz\u0131lar\u0131n\u0131n da bunlar\u0131n bir k\u0131sm\u0131na \u015fahit oldu\u011fu rivayet edilir (M\u00fcsned, II, 325; IV, 129, 161; M\u00fcslim, \u201cMes\u00e2cid\u201d, 166, 167). Hatta Medine\u2019de Hz. Peygamber\u2019in huzurunda otururken g\u00f6r\u00fcld\u00fc\u011f\u00fc yer, daha sonra \u201cmak\u0101m-\u0131 Cibr\u00eel\u201d diye an\u0131lm\u0131\u015ft\u0131r. Cebr\u00e2il \u00f6zellikle ramazan aylar\u0131nda her gece Res\u00fblullah\u2019a gelerek n\u00e2zil olan \u00e2yetleri ba\u015ftan sona kadar onun a\u011fz\u0131ndan dinlerdi. Hz. Peygamber\u2019in vefat etti\u011fi y\u0131l bu i\u015fi iki defa tekrarlam\u0131\u015ft\u0131r (M\u00fcsned, I, 288, 325; Buh\u00e2r\u00ee, \u201c\u1e62avm\u201d, 7). Yine hadislerde belirtildi\u011fine g\u00f6re Cebr\u00e2il, yahudilerin sorular\u0131na cevap vermede, ink\u00e2rc\u0131lara kar\u015f\u0131 ger\u00e7ek bir peygamber oldu\u011funu ispatlamak i\u00e7in m\u00fbcizeler g\u00f6stermede Hz. Peygamber\u2019e yard\u0131mc\u0131 olmu\u015f (M\u00fcsned, III, 108, 113), insan \u015fekline girip m\u00fcsl\u00fcmanlarla birlikte baz\u0131 sava\u015flara kat\u0131lm\u0131\u015f, k\u00e2firleri hicveden \u015fair Hass\u00e2n b. S\u00e2bit\u2019e \u015fiirlerinde ilham vermi\u015ftir (M\u00fcsned, IV, 286; VI, 56; Buh\u00e2r\u00ee, \u201cMe\u0121\u0101z\u00ee\u201d, 17; M\u00fcslim, \u201cFe\u017c\u00e2\u02beil\u201d, 46, 47). Hz. Peygamber, Cebr\u00e2il\u2019in Allah nezdindeki \u00fcst\u00fcn mertebesini dikkate alarak dualar\u0131nda \u201cCibr\u00eel\u2019in rabbi\u201d ifadesini kullanm\u0131\u015f ve bir anlamda onunla tevess\u00fclde bulunmu\u015ftur (M\u00fcsned, VI, 61, 156; Nes\u00e2\u00ee, \u201cSehiv\u201d, 88). \u0130sl\u00e2m\u00ee gelenekte Cebr\u00e2il\u2019in ad\u0131 an\u0131l\u0131nca ona sal\u00e2t\u00fcsel\u00e2m getirmek din\u00ee terbiyenin bir gere\u011fi say\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Tefsir, hadis \u015ferhi, siyer, tasavvuf, tarih, kel\u00e2m, felsefe kitaplar\u0131 vb. \u0130sl\u00e2m\u00ee kaynaklarda Cebr\u00e2il\u2019in isimleri, nitelikleri, g\u00f6revleri, insan \u015feklinde g\u00f6r\u00fcn\u00fc\u015f\u00fc ve \u00fcst\u00fcnl\u00fc\u011f\u00fc gibi konularda geni\u015f bir literat\u00fcr olu\u015fmu\u015ftur. Bu kaynaklarda Cebr\u00e2il Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019deki isimleri yan\u0131nda R\u00fbhullah, H\u00e2dimullah, er-R\u00fbhu\u2019l-a\u2018zam, el-Akl\u00fc\u2019l-ekrem, en-N\u00e2m\u00fbs\u00fc\u2019l-ekber, el-Akl\u00fc\u2019l-fa\u2018\u2018\u00e2l, V\u00e2hib\u00fc\u2019s-suver, H\u00e2zin\u00fc\u2019l-kuds, T\u00e2v\u00fbs\u00fc\u2019l-mel\u00e2ike\u201d gibi unvanlarla da an\u0131l\u0131r. Ayn\u0131 kaynaklarda ayr\u0131ca Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019deki isimlerinin m\u00e2nalar\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131r. Buna g\u00f6re o, kar\u015f\u0131s\u0131nda durulmayacak \u00fcst\u00fcn g\u00fcce ve zaruri bilgilere sahip oldu\u011fu i\u00e7in Cibr\u00eel, sayg\u0131 duyulmas\u0131 gereken \u00fcst\u00fcn bir mevkide bulundu\u011fu veya din\u00ee hayat\u0131n ger\u00e7ekle\u015fmesinde \u00f6nemli rol oynad\u0131\u011f\u0131 yahut latif oldu\u011fu i\u00e7in R\u00fbh, il\u00e2h\u00ee buyruklar\u0131 tahrif etmeden Hz. Peygamber\u2019e ula\u015ft\u0131rd\u0131\u011f\u0131 i\u00e7in R\u00fbhulem\u00een, insanlar\u0131n m\u00e2nev\u00ee a\u00e7\u0131dan temizlenmesini sa\u011flayan vahyi getirdi\u011fi veya hi\u00e7 g\u00fcnah i\u015flemeyen tertemiz bir kul oldu\u011fu i\u00e7in R\u00fbhulkud\u00fcs diye nitelendirilmi\u015ftir (R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, s. 411; Fahreddin er-R\u00e2z\u00ee, XXIV, 166; \u00c2l\u00fbs\u00ee, I, 317; Elmal\u0131l\u0131, I, 432).<\/p>\n

\u0130sl\u00e2m\u00ee kaynaklara g\u00f6re Cebr\u00e2il, ar\u015f\u0131 ta\u015f\u0131yan ve \u201cmukarreb\u00een\u201d ad\u0131 verilen meleklerdendir. Emrinde ar\u015f\u0131n \u00e7evresinde bulunan meleklerden bir ordu vard\u0131r. M\u00fckemmel bilgilere ve tasavvur edilemeyecek derecede \u00fcst\u00fcn g\u00fcce sahiptir. Nurdan yarat\u0131lm\u0131\u015f olup g\u00f6r\u00fcn\u00fc\u015f\u00fc son derece g\u00fczeldir. M\u00e2nev\u00ee bir varl\u0131k olmas\u0131na ra\u011fmen Cebr\u00e2il\u2019i cisman\u00ee varl\u0131k \u015feklinde tasvir eden bir k\u00fclt olu\u015fmu\u015ftur. Buna g\u00f6re onun y\u00fcz\u00fc beyaz, sa\u00e7\u0131 mercan gibidir. \u0130nci ve y\u00e2kutlarla s\u00fcslenmi\u015f olan ye\u015fil renkli 600 kanad\u0131 vard\u0131r. Her bir kanad\u0131 aras\u0131ndaki mesafe do\u011fu ile bat\u0131 aras\u0131ndaki mesafe kadard\u0131r. Ba\u015f\u0131nda beyaz sar\u0131k vard\u0131r. Bedir Gazvesi\u2019ne sar\u0131 renkli bir sar\u0131kla kat\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Makam\u0131 yedinci kat g\u00f6kteki sidret\u00fc\u2019l-m\u00fcnteh\u00e2d\u0131r. Allah nezdinde \u00fcst\u00fcn makam sahibi olmas\u0131na ra\u011fmen O\u2019nu g\u00f6remez. En son \u00f6lecek ve \u00e2hirette ilk dirilecek varl\u0131klardand\u0131r. Son derece s\u00fcratli hareket eder. Hz. Muhammed d\u0131\u015f\u0131nda hi\u00e7bir peygamber onu asl\u00ee \u015fekliyle g\u00f6rmemi\u015ftir. Res\u00fblullah\u2019a peygamberli\u011fi s\u00fcresince 26.000 defa vahiy getirmi\u015ftir.<\/strong> \u0130sl\u00e2m\u00ee kaynaklarda Cebr\u00e2il\u2019in eski peygamberler ve kavimleriyle ilgisine dair bilgiler de vard\u0131r. Buna g\u00f6re Cebr\u00e2il Hz. \u00c2dem\u2019e harfleri ve ziraat\u00e7\u0131l\u0131\u011f\u0131 \u00f6\u011fretip onu Mekke\u2019ye g\u00f6t\u00fcrm\u00fc\u015f, Hz. N\u00fbh\u2019a gemi yap\u0131m\u0131nda yard\u0131mc\u0131 olmu\u015f, L\u00fbt kavmiyle di\u011fer isyank\u00e2r \u00fcmmetleri \u00e7e\u015fitli fel\u00e2ketlere u\u011fratm\u0131\u015f, Hz. \u0130br\u00e2him\u2019i ate\u015ften korumu\u015f, Hz. M\u00fbs\u00e2\u2019ya M\u0131s\u0131rl\u0131 sihirbazlar kar\u015f\u0131s\u0131nda yard\u0131m etmi\u015ftir. Ayn\u0131 kaynaklarda Cebr\u00e2il\u2019in, k\u0131yamette amellerin tart\u0131lmas\u0131na nezaret edip Allah ile yarat\u0131klar\u0131 aras\u0131nda el\u00e7ilik g\u00f6revini s\u00fcrd\u00fcrece\u011fi s\u00f6ylenir. M\u00fcsl\u00fcman m\u00fcelliflerin verdi\u011fi bu bilgilerin bir k\u0131sm\u0131n\u0131n Hz. Peygamber\u2019e isnat edilen, ancak muteber hadis mecmualar\u0131nda yer almayan rivayetlere, bir k\u0131sm\u0131n\u0131n ise \u0130sr\u00e2iliyat\u2019a dayand\u0131\u011f\u0131 kabul edilmektedir.<\/p>\n

Cebr\u00e2il\u2019in mahiyeti ve sahip oldu\u011fu niteliklerin yorumuyla ilgili spek\u00fclasyonlar tam bir skolastik g\u00f6r\u00fcn\u00fcm arzetmektedir. Mesel\u00e2 kel\u00e2mc\u0131lar ba\u015fta olmak \u00fczere bir\u00e7ok \u0130sl\u00e2m bilgini, Cebr\u00e2il\u2019in Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de Hz. \u0130br\u00e2him\u2019le (\u0130bn\u00fc\u2019l-Cevz\u00ee, IV, 127) Hz. Meryem\u2019e normal insan \u015feklinde, pek \u00e7ok hadiste de (Re\u015f\u00eed R\u0131z\u00e2, IX, 163) Hz. Peygamber\u2019e ashaptan Dihye b. Hal\u00eefe veya tan\u0131nmayan g\u00fczel bir \u201cA\u2018r\u00e2b\u00ee\u201d s\u00fbretinde g\u00f6r\u00fcnmesini (temess\u00fcl) dikkate alarak onun \u00e7e\u015fitli \u015fekillere girebilen ve peygamberler d\u0131\u015f\u0131ndaki insanlarca da g\u00f6r\u00fclebilen \u201clatif cisim\u201d t\u00fcr\u00fcnde bir varl\u0131k oldu\u011funu kabul etmi\u015flerdir. Bununla birlikte onun, \u201cyerle g\u00f6\u011f\u00fcn aras\u0131n\u0131 dolduracak kadar b\u00fcy\u00fck olan 600 kanatl\u0131 b\u00fcnyesi\u201dnin nas\u0131l olup da bir insan bedeni halini alacak kadar k\u00fc\u00e7\u00fclebildi\u011fi konusu izaha muhta\u00e7 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u0130m\u00e2m\u00fc\u2019l-Haremeyn el-C\u00fcveyn\u00ee, Cebr\u00e2il\u2019in insan \u015fekline b\u00fcr\u00fcnmesi an\u0131nda insan b\u00fcnyesinden fazla olan k\u0131s\u0131mlar\u0131n\u0131n Allah taraf\u0131ndan yok edilip sonra tekrar iade edildi\u011fi veya Cebr\u00e2il\u2019in asl\u00ee b\u00fcnyesinde bir de\u011fi\u015fiklik olmay\u0131p sadece onu g\u00f6renlerin g\u00f6z\u00fcnde insana benzer bir varl\u0131\u011f\u0131n canland\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedir. \u00c7\u00fcnk\u00fc Cebr\u00e2il farkl\u0131 \u015fekle girmekle kendine has meleklik vasf\u0131 de\u011fi\u015fmez (bk. S\u00fcy\u00fbt\u00ee, \u015eer\u1e25u S\u00fcneni\u2019n-Nes\u00e2\u02be\u00ee, II, 148). Fahreddin er-R\u00e2z\u00ee\u2019ye g\u00f6re, e\u011fer Cebr\u00e2il cisman\u00ee bir varl\u0131k ise c\u00fczlerinin az bir k\u0131sm\u0131n\u0131n asl\u00ee, b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n fazlal\u0131k oldu\u011fu ve insan \u015fekline girdi\u011fi s\u0131rada bu fazlal\u0131\u011f\u0131n Allah taraf\u0131ndan yok edildi\u011fi d\u00fc\u015f\u00fcn\u00fclebilir; e\u011fer tamamen ruhan\u00ee bir varl\u0131k ise \u00e7ok farkl\u0131 \u015fekillere girebilmesi aklen imk\u00e2ns\u0131z de\u011fildir (Mef\u00e2t\u00ee\u1e25u\u2019l-\u0121ayb, XXI, 197). \u0130zzeddin b. Abd\u00fcssel\u00e2m da Fahreddin er-R\u00e2z\u00ee\u2019nin ikinci yorumuna kat\u0131l\u0131r. Ayn\u00ee ise Cebr\u00e2il\u2019in asl\u00ee varl\u0131\u011f\u0131n\u0131n temess\u00fcl an\u0131nda bir de\u011fi\u015fikli\u011fe u\u011framad\u0131\u011f\u0131n\u0131, ancak onun ruhunun ge\u00e7ici olarak insan bedenine girdi\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr (\u02bfUmdet\u00fc\u2019l-\u1e33\u0101r\u00ee, I, 51).<\/p>\n

Selef \u00e2limlerinden Eb\u00fb Ya\u2018l\u00e2 el-Ferr\u00e2 temess\u00fcl\u00fc, Cebr\u00e2il\u2019in insanlar\u0131n g\u00f6z\u00fcne hayal\u00ee bir varl\u0131k g\u00f6sterme g\u00fcc\u00fcne sahip olmas\u0131 ile a\u00e7\u0131klam\u0131\u015f (el-Mu\u02bftemed f\u00ee u\u1e63\u00fbli\u2019d-d\u00een, s. 175); \u0130bn Kayyim el-Cevziyye, Cebr\u00e2il\u2019in temess\u00fcl s\u0131ras\u0131nda asl\u00ee varl\u0131\u011f\u0131 ile g\u00f6klerin \u00fcst\u00fcndeki makam\u0131nda bulundu\u011fu halde yery\u00fcz\u00fcnde Hz. Peygamber\u2019e bir insan \u015feklinde g\u00f6r\u00fcnebilece\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr (er-R\u00fb\u1e25, s. 101-102). Selef\u00ee temay\u00fcl\u00fc ile tan\u0131nan S\u00fcy\u00fbt\u00ee, Ayn\u00ee\u2019nin g\u00f6r\u00fc\u015f\u00fcn\u00fc s\u00fbf\u00eelere ait \u201cruhlar\u0131n tecess\u00fcd\u00fc\u201d nazariyesiyle birle\u015ftirerek kabul eder. Buna g\u00f6re Cebr\u00e2il\u2019in ruhu asl\u00ee b\u00fcnyesini terketmeden ayn\u0131 anda ikinci bir bedene girerek insanlara temess\u00fcl edebilir (el-\u1e24ab\u00e2\u02beik f\u00ee a\u1e2bb\u00e2ri\u2019l-mel\u00e2\u02beik, s. 262-263). Kirm\u00e2n\u00ee, temess\u00fcl\u00fcn keyfiyetini sadece Allah\u2019\u0131n bildi\u011fini belirtmekle yetinirken \u00e7a\u011fda\u015f \u00e2limlerden M. Re\u015f\u00eed R\u0131z\u00e2, modern fen bilimlerinin verileri sayesinde Cebr\u00e2il\u2019in temess\u00fcl\u00fc gibi metafizik olaylar\u0131n akl\u00ee izah\u0131n\u0131n kolayla\u015ft\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedir. Ona g\u00f6re gazlar\u0131n s\u0131v\u0131 veya kat\u0131 cisimlere d\u00f6n\u00fc\u015fmesi ve bunun tersi olan de\u011fi\u015fim, Cebr\u00e2il\u2019in farkl\u0131 \u015fekillere girebilece\u011fini g\u00f6sterir (Tefs\u00eer\u00fc\u2019l-Men\u00e2r, I, 220). Buna kar\u015f\u0131l\u0131k Fazlurrahman, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de, Hz. Peygamber\u2019in vahiy s\u0131ras\u0131nda herhangi bir \u015fahs\u0131 g\u00f6rd\u00fc\u011f\u00fcnden s\u00f6z edilmedi\u011fini, aksine Cebr\u00e2il\u2019in vahyi Peygamber\u2019in kalbine indirdi\u011finin (el-Bakara 2\/97) ifade edildi\u011fini, buna g\u00f6re Cebr\u00e2il\u2019in temess\u00fcl\u00fcne ili\u015fkin hadislerin, vahyin objektifli\u011fini korumak amac\u0131yla Ehl-i s\u00fcnnet \u00e2limlerince uyduruldu\u011funu ileri s\u00fcrerek Cebr\u00e2il\u2019in d\u0131\u015f varl\u0131\u011f\u0131 bulundu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc reddetmi\u015ftir (\u0130sl\u00e2m, s. 17-19, 43).<\/p>\n

S\u00fbf\u00eelere g\u00f6re Cebr\u00e2il, yedinci fele\u011fin hayyizinde olan semav\u00ee ve arz\u00ee s\u00fbretlerden diledi\u011fiyle temess\u00fcl edip g\u00f6r\u00fcnebilir. Ancak de\u011fi\u015fik \u015fekillerde g\u00f6r\u00fcnmesinde asla hul\u00fbl d\u00fc\u015f\u00fcn\u00fclmemelidir. Zira hul\u00fbl \u201cv\u00fcc\u00fbd\u00ee\u201d olan iki \u015fey aras\u0131nda ger\u00e7ekle\u015fir; halbuki Cebr\u00e2il temess\u00fcl etti\u011finde insanlara g\u00f6r\u00fcnen \u015fekil onun varl\u0131\u011f\u0131ndan ayr\u0131 olarak mevcut de\u011fildir. Dihye \u015feklinde g\u00f6r\u00fcnmesi \u201cs\u00fbret-i v\u00fcc\u00fbdiyye\u201d de\u011fil bir \u201cs\u00fbret-i mis\u00e2liyye\u201ddir (Abdullah Bosnev\u00ee, vr. 1a-3b). \u0130smail Fenni Ertu\u011frul\u2019un, tasavvuftaki \u201cn\u00fbr-\u0131 Muhammed\u00ee\u201d veya \u201chak\u00eekat-i Muhammediyye\u201d telakkisine dayanan ve k\u0131smen Fazlurrahman\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fc hat\u0131rlatan a\u00e7\u0131klamas\u0131na g\u00f6re Cebr\u00e2il Hz. Muhammed\u2019in hakikati olan \u201cr\u00fbh-i a\u2018zam\u201d\u0131n temess\u00fcl\u00fcnden ba\u015fka bir \u015fey de\u011fildir. \u015eu halde vahiy Hz. Peygamber\u2019e kendi ruhaniyetinden gelmi\u015ftir. Ona \u00e7e\u015fitli \u015fekillerde g\u00f6r\u00fcnmesi \u201cs\u00fbret-i melekiyye\u201d de\u011fil \u201csuver-i hay\u00e2liyye\u201d tarz\u0131nda olmu\u015ftur (Hakikat Nurlar\u0131, s. 468). \u015e\u00fcphesiz bu a\u015f\u0131r\u0131 te\u2019vilin naslarla ba\u011fda\u015fmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Hatta iman esaslar\u0131ndan say\u0131lan meleklerin ger\u00e7ek varl\u0131klar oldu\u011fu ilkesine ters d\u00fc\u015ft\u00fc\u011f\u00fcnden sak\u0131ncal\u0131 bir anlay\u0131\u015ft\u0131r.<\/p>\n

\u0130sl\u00e2m filozoflar\u0131ndan F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2, Cebr\u00e2il\u2019in, kozmik ak\u0131llar dizisinin onuncusu olan ve kuvve halindeki insan akl\u0131n\u0131n fiil haline gelerek bilgi \u00fcretmesini sa\u011flayan faal ak\u0131l oldu\u011funu savunmu\u015flard\u0131r. Onlara g\u00f6re kemal mertebesinde bulunan peygamberin \u201ckuvve-i m\u00fctehayyile\u201dsi, uyan\u0131kl\u0131k halinde bile faal ak\u0131l ile ittis\u00e2l kurarak ondan ald\u0131\u011f\u0131 s\u00fbretleri duyular \u00e2lemindeki \u00f6rneklerle a\u00e7\u0131klar (\u0130bn S\u00een\u00e2, s. 339; Ca\u2018fer \u00c2l-i Y\u00e2s\u00een, s. 208). Bazan \u201cV\u00e2hib\u00fc\u2019s-suver\u201d ve \u201cR\u00fbhulkud\u00fcs\u201d de denilen faal ak\u0131l, asla madd\u00ee olmayan muf\u00e2r\u0131k s\u00fbretlerden ibarettir. Fahreddin er-R\u00e2z\u00ee ve \u0130bn Teymiyye gibi baz\u0131 bilginler, filozoflar\u0131n asl\u0131nda Cebr\u00e2il\u2019in hari\u00e7te bir varl\u0131\u011f\u0131 bulundu\u011funa inanmad\u0131klar\u0131n\u0131 ileri s\u00fcrm\u00fc\u015flerdir (bk. el-Me\u1e6d\u00e2lib\u00fc\u2019l-\u00e2liye, VIII, 133, 135; Der\u02be\u00fc te\u02bf\u00e2ru\u017ci\u2019l-\u02bfa\u1e33l ve\u2019n-na\u1e33l, X, 217).<\/p>\n

Kaynaklarda Cebr\u00e2il ile ilgili tart\u0131\u015fmalardan biri de onun tafd\u00eeli konusudur. Fahreddin er-R\u00e2z\u00ee ile Zemah\u015fer\u00ee gibi baz\u0131 S\u00fcnn\u00ee ve Mu\u2018tezil\u00ee \u00e2limlerin, Cebr\u00e2il\u2019in Hz. Peygamber de dahil olmak \u00fczere b\u00fct\u00fcn yarat\u0131klar\u0131n en \u00fcst\u00fcn\u00fc oldu\u011funu kabul etmelerine kar\u015f\u0131l\u0131k \u0130sl\u00e2m \u00e2limlerinin \u00e7o\u011funlu\u011funa g\u00f6re Cebr\u00e2il b\u00fct\u00fcn meleklerden ve peygamberler d\u0131\u015f\u0131ndaki insanlardan \u00fcst\u00fcnd\u00fcr (Fahreddin er-R\u00e2z\u00ee, II, 226-227; \u00c2l\u00fbs\u00ee, I, 334; XXX, 60).<\/p>\n

\u0130sl\u00e2m \u00e2limleri aras\u0131nda Cebr\u00e2il konusundaki bu tart\u0131\u015fmalar daha \u00e7ok onun mahiyeti, temess\u00fcl\u00fcn\u00fcn keyfiyeti ve reel varl\u0131\u011f\u0131n\u0131n bulunup bulunmad\u0131\u011f\u0131 noktalar\u0131nda toplanmaktad\u0131r ki esasen bu hususlarda ak\u0131l y\u00fcr\u00fcterek kesin bir sonuca varmak m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir. Zira Cebr\u00e2il gayb \u00e2lemine ait varl\u0131klardan biri oldu\u011fundan onun mahiyeti ve nitelikleri konusu akl\u0131n s\u0131n\u0131rlar\u0131 \u00f6tesinde kalmaktad\u0131r. Bununla birlikte Cebr\u00e2il\u2019in cisman\u00ee de\u011fil ruhan\u00ee bir varl\u0131k oldu\u011funu kabul edenlerin g\u00f6r\u00fc\u015f\u00fc daha a\u011f\u0131r basmaktad\u0131r. Zira onu cisim kabul edenler, daha \u00e7ok d\u0131\u015f d\u00fcnyada ger\u00e7ekli\u011fi bulunan her \u015feyi duyular \u00e2lemindeki varl\u0131klara k\u0131yas etmi\u015flerdir ki bunun yanl\u0131\u015fl\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/p>\n

Fazlurrahman\u2019\u0131n, Cebr\u00e2il\u2019in insan \u015fekline girerek Hz. Peygamber\u2019e geldi\u011fine dair hadislerin Ehl-i s\u00fcnnet \u00e2limlerince uydurulmu\u015f oldu\u011fu yolundaki iddias\u0131 ilm\u00ee dayanaklardan yoksundur. Zira s\u00f6z konusu hadislerden ba\u015fka Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de de Cebr\u00e2il\u2019in insan \u015feklinde Hz. L\u00fbt\u2019a, Hz. \u0130br\u00e2him\u2019e ve Hz. Meryem\u2019e g\u00f6r\u00fcnd\u00fc\u011f\u00fc a\u00e7\u0131k\u00e7a bildirilmi\u015ftir (H\u00fbd 11\/69, 77; el-Hicr 15\/51, 68; Meryem 19\/17). Baz\u0131 \u00e2yetlerde Cebr\u00e2il\u2019in vahyi Hz. Peygamber\u2019in kalbine indirdi\u011finin belirtilmesi temess\u00fcl\u00fcn reddi i\u00e7in delil te\u015fkil etmez. Ayr\u0131ca e\u011fer peygamber meleklerden se\u00e7ilseydi onun da ancak insan \u015feklinde g\u00f6nderilece\u011fini belirten \u00e2yet de (el-En\u2018\u00e2m 6\/9) Cebr\u00e2il\u2019in temess\u00fcl\u00fcn\u00fcn m\u00fcmk\u00fcn oldu\u011funu g\u00f6stermektedir. Cebr\u00e2il\u2019in mahiyetiyle ilgili hadislerin tamam\u0131n\u0131 \u0130sr\u00e2iliyat cinsinden kabul etmek de imk\u00e2ns\u0131zd\u0131r. Zira mesel\u00e2 Cebr\u00e2il\u2019in kanatl\u0131 oldu\u011funa dair rivayetler, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de melek hakk\u0131nda verilen bilgilere uymaktad\u0131r (F\u00e2t\u0131r 35\/1). Kald\u0131 ki temess\u00fclle ilgili hadisler, de\u011fi\u015fik sah\u00e2b\u00eeler taraf\u0131ndan rivayet edilmek suretiyle neredeyse tev\u00e2t\u00fcr derecesine ula\u015fm\u0131\u015ft\u0131r.<\/p>\n

Filozoflar\u0131n ve baz\u0131 s\u00fbf\u00eelerin Cebr\u00e2il\u2019i peygamberin zihn\u00ee tasavvurlar\u0131n\u0131n sembolik bir ifadesi gibi g\u00f6steren yorumlar\u0131 da \u00e2yet ve hadislerin a\u00e7\u0131k ifadelerine uymamaktad\u0131r. Nitekim Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de, bir yerde Hz. Peygamber\u2019in Cebr\u00e2il\u2019i apa\u00e7\u0131k bir ufukta, ba\u015fka bir yerde de onu sidret\u00fc\u2019l-m\u00fcnteh\u00e2da kesin olarak g\u00f6rd\u00fc\u011f\u00fc ve g\u00f6z\u00fcn\u00fcn g\u00f6rd\u00fc\u011f\u00fcn\u00fc g\u00f6nl\u00fcn\u00fcn yalanlamad\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a bildirildikten sonra bu konuda Hz. Peygamber\u2019le tart\u0131\u015f\u0131lmas\u0131n\u0131 yasaklay\u0131c\u0131 bir \u00fcsl\u00fbp kullan\u0131lmaktad\u0131r. \u0130sl\u00e2m filozoflar\u0131n\u0131n Cebr\u00e2il\u2019i faal ak\u0131l olarak kabul etmeleri ise tamamen Aristocu ve Yeni Efl\u00e2tuncu felsefelerin bir sonucu olup ilm\u00ee ve din\u00ee bir de\u011fer ta\u015f\u0131mayan kozmik ak\u0131llar nazariyesine dayanmaktad\u0131r.<\/p>\n

J. Pedersen gibi baz\u0131 m\u00fcste\u015friklerin, Hz. Peygamber\u2019in Cebr\u00e2il hakk\u0131ndaki bilgileri yahudilerden ald\u0131\u011f\u0131na ili\u015fkin iddialar\u0131 ciddiyetten uzakt\u0131r. Zira Hz. M\u00fbs\u00e2\u2019ya gelen Cebr\u00e2il\u2019in Hz. Muhammed\u2019e de gelebilece\u011fini kabul etmemek ancak din\u00ee taassupla izah edilebilir.<\/p>\n

Cebr\u00e2il hakk\u0131nda yaz\u0131lm\u0131\u015f m\u00fcstakil ris\u00e2leler mevcuttur. S\u00fchreverd\u00ee el-Makt\u00fbl\u2019\u00fcn Ris\u00e2le-i Per-i Cibr\u00eel\u2019i (S\u00fcleymaniye Ktp., Ayasofya, nr. 4821), Muhammed b. Y\u00fbsuf el-Kirm\u00e2n\u00ee\u2019nin \u015eer\u1e25u \u1e25ad\u00ees\u0331i su\u02be\u00e2li Cibr\u00eel\u2019i (S\u00fcleymaniye Ktp., Yenicami, nr. 1181), Fu\u1e63\u00fb\u1e63\u00fc\u2019l-\u1e25ikem \u015f\u00e2rihi Abdullah Bosnev\u00ee\u2019nin T\u00fcrk\u00e7e olarak kaleme ald\u0131\u011f\u0131 Ris\u00e2le f\u00ee temess\u00fcli Cibr\u00eel\u2019i (S\u00fcleymaniye Ktp., N\u00e2fiz Pa\u015fa, nr. 509; C\u00e2rullah Efendi, nr. 2129) ve Ahmed Muhyiddin G\u00fcl\u015fen\u00ee\u2019nin \u015eer\u1e25u \u1e25ad\u00ees\u0331i Cibr\u00eel\u2019i (D\u00e2r\u00fc\u2019l-k\u00fct\u00fcbi\u2019l-kavmiyye, Hidiviyye, nr. 7128) bunlardan baz\u0131lar\u0131d\u0131r.<\/p>\n

B\u0130BL\u0130YOGRAFYA
\nR\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t (n\u015fr. Nedim Mar\u2018a\u015fl\u0131), Beyrut, ts. (D\u00e2r\u00fc\u2019l-fikr), s. 411.<\/p>\n

Mustafav\u00ee, et-Ta\u1e25\u1e33\u012b\u1e33, \u201ccbr\u201d md.<\/p>\n

Cem\u00eel Sal\u00eeb\u00e2, el-Mu\u02bfcem\u00fc\u2019l-felsef\u00ee, Kahire 1979, II, 86.<\/p>\n

el-Mu\u02bfcem\u00fc\u2019\u1e63-\u1e63\u00fbf\u00ee, \u201cva\u1e25y\u201d md.<\/p>\n

G. Davidson, A Dictionary of Angels, New York 1968, s. 119.<\/p>\n

M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, s. 163, 326.<\/p>\n

M\u00fcsned, I, 53, 257, 274, 288, 313, 325, 394, 395; II, 267, 325; III, 20, 108, 113, 139, 230, 334, 377; IV, 56, 129, 161, 218, 286; V, 15-16, 41; VI, 56, 61, 120, 156.<\/p>\n

Buh\u00e2r\u00ee, \u201cTev\u1e25\u00eed\u201d, 33, \u201cMe\u0121\u0101z\u00ee\u201d, 17, 30, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 6, 7, \u201cTa\u02bfb\u00eer\u201d, 1, \u201c\u1e62al\u00e2t\u201d, 1, \u201c\u1e62avm\u201d, 7, \u201c\u0130sti\u02be\u1e95\u00e2n\u201d, 30, \u201cCen\u00e2\u02beiz\u201d, 93, \u201cMen\u00e2\u1e33\u0131b\u201d, 25, \u201cTefs\u00eer\u201d, 2\/16, 16\/1.<\/p>\n

M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 1, 5, 257, 258, \u201c\u1e62al\u00e2t\u201d, 148, \u201cFe\u017c\u00e2\u02beil\u201d, 46, 47, 64, \u201cMes\u00e2cid\u201d, 166, 167.<\/p>\n

Tirmiz\u00ee, \u201c\u1e6cah\u00e2ret\u201d, 38, \u201cDa\u02bfav\u00e2t\u201d, 7.<\/p>\n

Nes\u00e2\u00ee, \u201cSehiv\u201d, 88, \u201cMev\u00e2\u1e33\u012bt\u201d 6, 10.<\/p>\n

\u0130bn Hi\u015f\u00e2m, es-S\u00eere, I, 226-238, 299; II, 410, 633.<\/p>\n

B\u00e2k\u0131ll\u00e2n\u00ee, el-Bey\u00e2n, Beyrut 1958, s. 101.<\/p>\n

Ba\u011fd\u00e2d\u00ee, el-Far\u1e33 (Abd\u00fclham\u00eed), s. 250-251.<\/p>\n

\u0130bn S\u00een\u00e2, en-Nec\u00e2t, Tahran 1364 h\u015f., s. 339.<\/p>\n

K\u0101d\u00ee Abd\u00fclcebb\u00e2r, M\u00fcte\u015f\u00e2bih\u00fc\u2019l-\u1e32ur\u02be\u00e2n (n\u015fr. Adn\u00e2n M. Zerz\u00fbr), Kahire 1969, s. 622.<\/p>\n

Eb\u00fb Ya\u2018l\u00e2 el-Ferr\u00e2, el-Mu\u02bftemed f\u00ee u\u1e63\u00fbli\u2019d-d\u00een (n\u015fr. Ved\u00ee\u2018 Zeyd\u00e2n Hadd\u00e2d), Beyrut 1974, s. 175.<\/p>\n

Zemah\u015fer\u00ee, el-Ke\u015f\u015f\u00e2f (Beyrut), II, 407.<\/p>\n

Fahreddin er-R\u00e2z\u00ee, Mef\u00e2t\u00ee\u1e25u\u2019l-\u0121ayb, II, 162, 226-227; XXI, 197; XXIV, 166; XXX, 244.<\/p>\n

\u0130bn Hacer, el-Me\u1e6d\u00e2lib\u00fc\u2019l-\u02bf\u00e2liye (n\u015fr. A. Hic\u00e2z\u00ee es-Sekk\u0101), Beyrut 1987, VIII, 133-135.<\/p>\n

\u0130bn\u00fc\u2019l-Cevz\u00ee, Z\u00e2d\u00fc\u2019l-mes\u00eer, IV, 127.<\/p>\n

Zekeriyy\u00e2 b. Muhammed el-Kazv\u00een\u00ee, \u02bfAc\u00e2\u02beib\u00fc\u2019l-ma\u1e2bl\u00fb\u1e33\u0101t (n\u015fr. F\u00e2ruk Sa\u2018d), Beyrut 1978, s. 102.<\/p>\n

Tak\u0131yy\u00fcddin \u0130bn Teymiyye, Der\u02be\u00fc te\u02bf\u00e2ru\u017ci\u2019l-\u02bfa\u1e33l ve\u2019n-na\u1e33l (n\u015fr. M. Re\u015f\u00e2d S\u00e2lim), Riyad 1399\/1979, X, 217.<\/p>\n

\u0130bn Kayyim el-Cevziyye, er-R\u00fb\u1e25, Riyad 1386\/1966, s. 101-102.<\/p>\n

Kirm\u00e2n\u00ee, \u015eer\u1e25u \u1e62a\u1e25\u00ee\u1e25i\u2019l-Bu\u1e2b\u00e2r\u00ee, Beyrut 1401\/1981, s. 28, 30, 193, 199.<\/p>\n

Ayn\u00ee, \u02bfUmdet\u00fc\u2019l-\u1e33\u0101r\u00ee, Kahire 1392\/1972, I, 50, 51, 333.<\/p>\n

\u00c2mir\u00ee, Behcet\u00fc\u2019l-me\u1e25\u00e2fil ve bu\u0121yet\u00fc\u2019l-em\u00e2s\u0331il (n\u015fr. M. Sultan en-Nemnek\u00e2n\u00ee), Kahire 1330-31, I, 67-69.<\/p>\n

S\u00fcy\u00fbt\u00ee, el-\u1e24ab\u00e2\u02beik f\u00ee a\u1e2bb\u00e2ri\u2019l-mel\u00e2\u02beik (n\u015fr. Muhammed Za\u011fl\u00fbl), Beyrut 1985, s. 910, 16, 24, 29, 262-264, 272-274.<\/p>\n

a.mlf., \u015eer\u1e25u S\u00fcneni\u2019n-Nes\u00e2\u02be\u00ee (S\u00fcnen i\u00e7inde), Beyrut 1988, II, 148-149.<\/p>\n

Bey\u00e2z\u00eez\u00e2de, \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-mer\u00e2m, s. 68, 69.<\/p>\n

G\u00fcl\u015fen\u00ee, \u015eer\u1e25u \u1e25ad\u00ees\u0331i Cibr\u00eel (Mecm\u00fba-i Muhy\u00ee-yi G\u00fcl\u015fen\u00ee i\u00e7inde), D\u00e2r\u00fc\u2019l-k\u00fct\u00fcbi\u2019l-kavmiyye, Hidiviyye, nr. 7128, vr. 209b.<\/p>\n

\u0130bn Kemal, Res\u00e2\u02beil, \u0130stanbul 1316, I, 118.<\/p>\n

Abdullah Bosnev\u00ee, Ris\u00e2le f\u00ee temess\u00fcli Cibr\u00eel, S\u00fcleymaniye Ktp., N\u00e2fiz Pa\u015fa, nr. 509, vr. 1a-3b.<\/p>\n

\u00c2l\u00fbs\u00ee, R\u00fb\u1e25u\u2019l-me\u02bf\u00e2n\u00ee, I, 317, 334; II, 162-163; XIX, 120; XXII, 41; XXVII, 47; XXX, 60.<\/p>\n

Re\u015f\u00eed R\u0131z\u00e2, Tefs\u00eer\u00fc\u2019l-Men\u00e2r, I, 220; IV, 113; VII, 314, 315; IX, 163.<\/p>\n

Elmal\u0131l\u0131, Hak Dini, I, 430-432.<\/p>\n

\u0130smail Fenni Ertu\u011frul, Hakikat Nurlar\u0131, \u0130stanbul 1949, s. 329, 468.<\/p>\n

Ahmed Abd\u00fclvehh\u00e2b, el-Va\u1e25y ve\u2019l-mel\u00e2\u02beike, Kahire 1979, s. 38-48, 70.<\/p>\n

Ca\u2018fer \u00c2l-i Y\u00e2s\u00een, Feyles\u00fbf \u02bf\u00c2lim, Beyrut 1984, s. 208, 209.<\/p>\n

\u00d6. S\u00fcleyman el-E\u015fk\u00e2r, \u02bf\u00c2lem\u00fc\u2019l-mel\u00e2\u02beiketi\u2019l-ebr\u00e2r, K\u00fcveyt 1985, s. 9-12, 17, 20-24, 42, 86.<\/p>\n

Y. Humeyr, el-F\u00e2r\u00e2b\u00ee, Beyrut 1986, s. 92, 107.<\/p>\n

Fazlurrahman, \u0130sl\u00e2m (trc. Mehmet Da\u011f \u2013 Mehmet Ayd\u0131n), \u0130stanbul 1992, s. 17-22, 43.<\/p>\n

Sa\u00eed Z\u00e2yed, el-F\u00e2r\u00e2b\u00ee, Kahire, ts., s. 61, 62.<\/p>\n

Halim Sabit \u015eibay, \u201cCebr\u00e2il\u201d, \u0130A, III, 43.<\/p>\n

D. B. Macdonald, \u201cMel\u00e2ike\u201d, a.e., VII, 661.<\/p>\n

J. Pedersen, \u201cD\u0332j\u0332abr\u0101\u02be\u012bl\u201d, EI2 (\u0130ng.), II, 362-363.<\/p>\n

H. Les\u00eatre, \u201cGabriel\u201d, DB, III\/1, s. 22-23.<\/p>\n

W. Brueggemann, \u201cGabriel\u201d, IDB, II, 332-333.<\/p>\n

H. L. Ginsberg v.d\u011fr., \u201cMichael and Gabriel\u201d, EJd., XI, 1487-1490.“<\/p>\n

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

„Hz. Muhammed d\u0131\u015f\u0131nda hi\u00e7bir peygamber onu asl\u00ee \u015fekliyle g\u00f6rmemi\u015ftir. Res\u00fblullah’a peygamberli\u011fi s\u00fcresince 26.000 defa vahiy getirmi\u015ftir.“ „CEBR\u00c2\u0130L \u062c\u0628\u0631\u0627\u0626\u064a\u0644 \u0130l\u00e2h\u00ee emirleri meleklere ve peygamberlere ula\u015ft\u0131ran vahiy mele\u011fi. M\u00fcellif: YUSUF \u015eEVK\u0130 YAVUZ, ZEK\u0130 \u00dcNAL Yahudi ve h\u0131ristiyan kaynaklar\u0131nda Gabriel \u015feklinde ge\u00e7er. \u201cG\u00fc\u00e7l\u00fc insan\u201d anlam\u0131ndaki geber ile \u201cTanr\u0131\u201d m\u00e2nas\u0131ndaki el kelimelerinden olu\u015fan Gabriel\u2019in Keld\u00e2n\u00ee veya S\u00fcry\u00e2n\u00ee men\u015feli oldu\u011fu … <\/p>\n

\u201eBir g\u00fcn\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\/139588"}],"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=139588"}],"version-history":[{"count":3,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/139588\/revisions"}],"predecessor-version":[{"id":139591,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/139588\/revisions\/139591"}],"wp:attachment":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=139588"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=139588"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=139588"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}