„\u0130LY\u00c2S
\n\u0625\u0644\u064a\u0627\u0633
\nKur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ad\u0131 ge\u00e7en peygamberlerden biri.<\/p>\n
M\u00fcellif:
\n\u00d6MER FARUK HARMAN
\nKur\u2019an\u2019da iki defa \u0130ly\u00e2s (el-En\u2018\u00e2m 6\/85; es-S\u00e2ff\u00e2t 37\/123), bir defa da \u0130ly\u00e2s\u00een (es-S\u00e2ff\u00e2t 37\/130) \u015feklinde ismen zikredilmekte, m\u00fcmin kullardan oldu\u011fu, kavminin tapt\u0131\u011f\u0131 Ba\u2018l inanc\u0131yla m\u00fccadele etti\u011fi ve daha sonra gelenler aras\u0131nda hay\u0131rla an\u0131ld\u0131\u011f\u0131 belirtilmektedir. Arap dilcilerine g\u00f6re \u0130ly\u00e2s yabanc\u0131 bir kelime olup (Mevh\u00fbb b. Ahmed el-Cev\u00e2l\u00eek\u012b, s. 13; Jeffery, s. 68) asl\u0131 \u0130br\u00e2n\u00eece Eliyah veya Eliyahu\u2019dur. \u201cYahve tanr\u0131md\u0131r\u201d anlam\u0131na gelen bu ismin, onun as\u0131l ad\u0131 de\u011fil peygamberlik g\u00f6revini simgeleyen bir lakap olabilece\u011fi de belirtilmektedir (EJd., VI, 633). Arap\u00e7a\u2019da \u0130ly\u00e2s \u015feklini alan Eliyahu, Yunanca\u2019ya ve Latince\u2019ye Elias olarak ge\u00e7mi\u015ftir. Kelimenin Arap\u00e7a\u2019ya H\u0131ristiyanl\u0131k kanal\u0131yla girdi\u011fi ileri s\u00fcr\u00fclmektedir (Jeffery, s. 68). Josef Horovitz, \u0130ly\u00e2s\u2019\u0131n Yunanca\u2019da Elias ve Eleias, Etiyopya dilinde Elyas, S\u00fcry\u00e2n\u00eece\u2019de Eliya oldu\u011funu, \u0130sl\u00e2m\u2019a Habe\u015f H\u0131ristiyanl\u0131\u011f\u0131 yoluyla ge\u00e7ti\u011fini belirtmektedir (Koranische Untersuchungen, s. 99).<\/p>\n
S\u00een\u00e2 ve S\u00een\u00een gibi \u0130ly\u00e2s ve \u0130ly\u00e2s\u00een\u2019in de ayn\u0131 kelime oldu\u011fu ifade edilmektedir. Bir g\u00f6r\u00fc\u015fe g\u00f6re \u0130ly\u00e2s\u00een ismi \u201c\u00e2l\u201d ve \u201cy\u00e2s\u00een\u201dden olu\u015fan bir tamlamad\u0131r. Ancak \u0130ly\u00e2s\u00een isminin ge\u00e7ti\u011fi S\u00e2ff\u00e2t s\u00fbresinde zikredilen di\u011fer peygamberlerin adlar\u0131n\u0131n yan\u0131na \u201c\u00e2l\u201d tak\u0131s\u0131n\u0131n eklenmedi\u011fi, dolay\u0131s\u0131yla buradaki kelimenin \u201c\u00e2l Y\u00e2s\u00een\u201d olamayaca\u011f\u0131 ileri s\u00fcr\u00fclmektedir (Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n, XXIII, 61-62). Di\u011fer taraftan asl\u0131 \u0130ly\u00e2s olan \u0130ly\u00e2s\u00een\u2019deki y\u00e2 ve \u201cn\u00fbn\u201dun, \u00e2yetlerin sonunun nazma uygun olmas\u0131 i\u00e7in getirilmi\u015f oldu\u011fu belirtilmektedir (Mustafav\u00ee, I, 113-117).<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u0130ly\u00e2s hakk\u0131nda ba\u015fka bilgi bulunmazken tarih, tefsir ve k\u0131sas-\u0131 enbiy\u00e2 kitaplar\u0131nda \u00e7e\u015fitli rivayetler yer almaktad\u0131r. Bu rivayetlerde onun \u015feceresi \u0130ly\u00e2s b. Y\u00e2s\u00een b. Finh\u00e2s b. \u00cez\u00e2r b. H\u00e2r\u00fbn b. \u0130mr\u00e2n veya \u0130ly\u00e2s b. \u00c2zir b. \u00cez\u00e2r b. H\u00e2r\u00fbn b. \u0130mr\u00e2n \u015feklinde verilmektedir (Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n, XXIII, 58; T\u00e2r\u00ee\u1e2b, I, 461; \u0130bn Kes\u00eer, I, 337). Her iki \u015fecerede de \u0130ly\u00e2s, H\u00e2r\u00fbn\u2019a varan bir soya mensup g\u00f6sterilmi\u015ftir. Ahd-i At\u00eek\u2019te H\u00e2r\u00fbn\u2019un Nadab, Abiu, Eleazar ve \u0130thamar ad\u0131nda d\u00f6rt o\u011flunun bulundu\u011fu nakledilir. Buna g\u00f6re \u0130sl\u00e2m\u00ee kaynaklarda H\u00e2r\u00fbn\u2019un o\u011flu olarak zikredilen \u201cel-\u00cez\u00e2r\u201d, Ahd-i At\u00eek\u2019teki Eleazar olmal\u0131d\u0131r. Ahd-i At\u00eek\u2019te H\u00e2r\u00fbn\u2019dan sonra ba\u015fk\u00e2hinlik g\u00f6revini Eleazar\u2019\u0131n, onun \u00f6l\u00fcm\u00fc \u00fczerine de o\u011flu Pinehas\u2019\u0131n devrald\u0131\u011f\u0131 belirtilir. \u0130sl\u00e2m\u00ee kaynaklara g\u00f6re \u0130ly\u00e2s, Pinehas\u2019\u0131n (Finh\u00e2s) torunudur. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de zikredilen \u0130ly\u00e2s, Kit\u00e2b-\u0131 Mukaddes\u2019teki \u0130ly\u00e2 (Eliyahu-Eli) olmal\u0131d\u0131r. Zira Kur\u2019an\u2019daki \u0130ly\u00e2s da t\u0131pk\u0131 peygamber \u0130ly\u00e2 gibi Ba\u2018l putperestli\u011fiyle m\u00fccadele etmi\u015ftir (bk. BA\u2018L).<\/p>\n
\u0130ly\u00e2, Ahd-i At\u00eek\u2019te ge\u00e7en b\u00fcy\u00fck peygamberlerden biridir. II. Tarihler (21\/12) b\u00f6l\u00fcm\u00fcndeki k\u0131sa temas bir yana b\u0131rak\u0131l\u0131rsa Ahd-i At\u00eek\u2019te ondan sadece Krallar b\u00f6l\u00fcm\u00fcnde bahsedilmektedir. Peygamber \u0130ly\u00e2 (Eli) k\u0131ssas\u0131n\u0131n yer ald\u0131\u011f\u0131 I. Krallar ile (XVII) II. Krallar\u2019daki (II\/12) k\u0131s\u0131mlarda verilen m\u00e2l\u00fbmat birbiriyle ba\u011fda\u015fmamaktad\u0131r; burada farkl\u0131 kaynaklardan gelen bilgiler ve de\u011fi\u015fik edeb\u00ee t\u00fcrde bir anlat\u0131m s\u00f6z konusudur. Bu bilgilere g\u00f6re \u0130ly\u00e2, mil\u00e2ttan \u00f6nce IX. y\u00fczy\u0131lda \u0130sr\u00e2il krallar\u0131 Ahab (874-853) ve o\u011flu Ahazya (853-852) d\u00f6neminde \u0130sr\u00e2il Krall\u0131\u011f\u0131\u2019nda g\u00f6rev yapm\u0131\u015ft\u0131r. Ahd-i At\u00eek, \u0130ly\u00e2\u2019n\u0131n men\u015feiyle ilgili olarak fazla bilgi vermez. Baz\u0131 ara\u015ft\u0131rmac\u0131lar, onun g\u00f6\u00e7ebe bir hayat s\u00fcren Kenio\u011fullar\u0131\u2019na veya Rekabiler\u2019e mensup oldu\u011funu, bu iki s\u00fcl\u00e2lenin Ba\u2018l k\u00fclt\u00fcyle m\u00fccadele etmekle tan\u0131nd\u0131\u011f\u0131n\u0131 bildirmi\u015ftir. Fakat kaynaklar, \u0130ly\u00e2\u2019n\u0131n y\u00fcr\u00fctt\u00fc\u011f\u00fc Ba\u2018l kar\u015f\u0131t\u0131 hareketin ba\u015fka topluluklar\u0131n da kat\u0131ld\u0131\u011f\u0131 geni\u015f kitlelerce desteklendi\u011fini g\u00f6stermektedir (EJd., VI, 632). Dolay\u0131s\u0131yla \u0130ly\u00e2\u2019n\u0131n ailesiyle ilgili bu gerek\u00e7e yeterince g\u00fc\u00e7l\u00fc de\u011fildir. \u0130sr\u00e2il Kral\u0131 Ahab\u2019\u0131n S\u00e2miriye\u2019de bir Ba\u2018l evi (tap\u0131nak) yaparak Ba\u2018l mezbah\u0131 kurmas\u0131 ve Sayda (Tyr) Ba\u2018li\u2019ne tapmaya ba\u015flamas\u0131 \u00fczerine Peygamber \u0130ly\u00e2, birdenbire ortaya \u00e7\u0131karak tabiat\u0131n ger\u00e7ek efendisinin Yahve oldu\u011funu belirtir ve Ba\u2018l\u2019in hi\u00e7li\u011fini vurgulamak i\u00e7in kurakl\u0131k do\u011furan g\u00fc\u00e7l\u00fc ve etkili bir m\u00fbcize g\u00f6sterir (Yakub\u2019un Mektubu, 5\/17-18).<\/p>\n
Ahab \u00fclkenin ba\u015f\u0131na gelen fel\u00e2ketten \u0130ly\u00e2\u2019y\u0131 sorumlu tutarsa da \u0130ly\u00e2, ger\u00e7ek sorumlunun Ba\u2018ller\u2019in ard\u0131nca giden Ahab oldu\u011funu belirtir. Bunu kan\u0131tlamak amac\u0131yla g\u00f6sterdi\u011fi b\u00fcy\u00fck bir m\u00fbcize b\u00fct\u00fcn halk\u0131 Yahova\u2019n\u0131n Allah oldu\u011funa ikna eder. Ard\u0131ndan \u0130ly\u00e2, Ba\u2018l k\u00fclt\u00fcn\u00fc ortadan kald\u0131rmak i\u00e7in Ba\u2018l\u2019in b\u00fct\u00fcn yalanc\u0131 peygamberlerini Ki\u015fon vadisine indirerek bo\u011fazlar. Kurban\u0131n takdim edildi\u011fi yere Muhraka, Ba\u2018l adamlar\u0131n\u0131n \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc yere de Tell\u00fc\u2019l-k\u0131ssis (Tell\u00fc\u2019l-katl) denilmektedir (DB, II\/1, s. 785-786). \u0130ly\u00e2 bu katliam sebebiyle su\u00e7lanmaz, aksine putperestlerle yalanc\u0131 peygamberlerin \u00f6ld\u00fcr\u00fclmesini emreden M\u00fbs\u00e2 \u015feriat\u0131n\u0131 uygulad\u0131\u011f\u0131 ifade edilir (Tesniye, 13\/15; 17\/2-7). Daha sonra dua ederek kuvvetli bir ya\u011fmurun ya\u011fmas\u0131n\u0131 sa\u011flar (Yakub\u2019un Mektubu, 5\/18). Ancak bu defa da Ahab\u2019\u0131n e\u015fi Krali\u00e7e \u0130zebel \u0130ly\u00e2\u2019y\u0131 \u00f6ld\u00fcrmeye ahdeder. \u0130ly\u00e2, Yahuda\u2019n\u0131n Beer-\u015feba \u015fehrine ka\u00e7ar, bir s\u00fcre sonra Allah\u2019\u0131n da\u011f\u0131 Horeb\u2019deki ma\u011faraya gelir. Burada Rab, Hz. M\u00fbs\u00e2\u2019ya oldu\u011fu gibi (\u00c7\u0131k\u0131\u015f, 33\/21-23) ona da kendini g\u00f6sterir (I. Krallar, 19\/9-14). Rab ona \u015eam\u2019a d\u00f6nmesini ve \u0130sr\u00e2il\u2019in putperestli\u011fini cezaland\u0131rmak \u00fczere Hazael\u2019i Suriye\u2019ye, Yehu\u2019yu \u0130sr\u00e2il\u2019e kral yapmas\u0131n\u0131, Eli\u015fa\u2019y\u0131 da kendi yerine peygamber olarak meshetmesini emreder. \u0130ly\u00e2 bu g\u00f6revlerden sadece \u00fc\u00e7\u00fcnc\u00fcs\u00fcn\u00fc tamamlar, di\u011fer ikisini de kendinden sonra peygamber olan Eli\u015fa tamamlayacakt\u0131r (II. Krallar, 8\/19; 9\/1-6). \u0130ly\u00e2 bunun \u00fczerine \u015eafat\u2019\u0131n o\u011flu Eli\u015fa\u2019y\u0131 bulur ve Eli\u015fa \u0130ly\u00e2\u2019n\u0131n ard\u0131nca gider (I. Krallar, 17\/1-19\/21).<\/p>\n
Rabbin emri \u00fczerine \u0130ly\u00e2, haks\u0131z yere birinin mal\u0131na el koyan \u0130sr\u00e2il Kral\u0131 Ahab\u2019a yapt\u0131\u011f\u0131 haks\u0131zl\u0131\u011f\u0131n cezas\u0131n\u0131 \u00e7ekece\u011fini bildirir (I. Krallar, 21\/17-26). Ger\u00e7ekten Ahab, Ramotgilead\u2019da sava\u015f esnas\u0131nda \u00f6l\u00fcr (I. Krallar, 22\/29-38). Ahab\u2019\u0131n o\u011flu ve yeni kral Ahazya da \u0130ly\u00e2\u2019ya kar\u015f\u0131 d\u00fc\u015fmanca davran\u0131r; fakat o da \u0130ly\u00e2\u2019n\u0131n \u00f6nceden bildirdi\u011fi \u015fekilde \u00f6lerek cezas\u0131n\u0131 bulur (II. Krallar, 1\/1-17). Nihayet t\u0131pk\u0131 Hanok (\u0130dr\u00ees) gibi (Tekv\u00een, 5\/24) \u0130ly\u00e2 da \u00f6l\u00fcm\u00fc tatmadan g\u00f6klere y\u00fckseltilir. Ate\u015ften araba ve ate\u015ften atlar \u0130ly\u00e2\u2019y\u0131 al\u0131r ve o bir kas\u0131rga i\u00e7inde g\u00f6klere \u00e7\u0131kar\u0131l\u0131r (II. Krallar, 2\/1-12).<\/p>\n
\u0130ly\u00e2\u2019n\u0131n \u00f6l\u00fcm\u00fc tatmadan hem bedenen hem ruhen semaya \u00e7\u0131kt\u0131\u011f\u0131 kabul edilmekte, ancak semada nereye g\u00f6t\u00fcr\u00fcld\u00fc\u011f\u00fc bilinmemektedir. Bir mektubundan hareketle (II. Tarihler, 21\/1-15) baz\u0131 ara\u015ft\u0131rmac\u0131lar, onun Yahuda Kral\u0131 Yehoram\u2019\u0131n saltanat\u0131 s\u0131ras\u0131nda h\u00e2l\u00e2 hayatta bulundu\u011funu ileri s\u00fcrmektedir. Fakat genellikle \u0130ly\u00e2\u2019n\u0131n g\u00f6\u011fe y\u00fckseli\u015finin, Yehoram\u2019\u0131n (851-842) \u0130sr\u00e2il taht\u0131na oturmas\u0131ndan \u00f6nce ve Yeho\u015fafat\u2019\u0131n Yahuda krall\u0131\u011f\u0131 d\u00f6neminde (867-846) oldu\u011fu kabul edilmektedir. Ahd-i At\u00eek\u2019in son iki c\u00fcmlesi Peygamber \u0130ly\u00e2\u2019n\u0131n tekrar d\u00fcnyaya gelece\u011fini bildirmektedir. Bu sebeple yahudi milletinin h\u00e2f\u0131zas\u0131nda onun h\u00e2t\u0131ras\u0131 hep canl\u0131 kalm\u0131\u015ft\u0131r (DB, II\/2, s. 1675). Ahd-i At\u00eek ile Ahd-i Ced\u00eed aras\u0131ndaki d\u00f6nemin \u00fcr\u00fcn\u00fc olan Siracide kitab\u0131nda (48\/10) Ben Sira, \u0130ly\u00e2\u2019n\u0131n \u00e7e\u015fitli m\u00fbcize ve \u00f6zelliklerini sayarken gelecekte Ya\u2018k\u016bb\u2019un kabilelerinin \u0130ly\u00e2 taraf\u0131ndan tekrar tesis edilece\u011fini belirtmektedir.<\/p>\n
Ahd-i At\u00eek\u2019teki ifadeyi dikkate alan Hz. \u00ces\u00e2 zaman\u0131ndaki yaz\u0131c\u0131lar da \u0130ly\u00e2\u2019y\u0131 bekliyor ve onun geli\u015fini Mes\u00eeh\u00ee zamanlar\u0131n yakla\u015ft\u0131\u011f\u0131n\u0131n i\u015fareti olarak g\u00f6r\u00fcyorlard\u0131 (Matta, 17\/10, 12; Markos, 9\/11). Yahudilerin iste\u011fine uyarak K\u00e2hinler ve Levililer, Hz. Yahy\u00e2\u2019dan kendisinin beklenen \u0130ly\u00e2 olup olmad\u0131\u011f\u0131n\u0131 sormu\u015flard\u0131r. Yahudilerden bir k\u0131sm\u0131 Yahy\u00e2\u2019y\u0131 ve \u00ces\u00e2\u2019y\u0131 beklenen \u0130ly\u00e2 olarak kabul etmi\u015flerdi (Yuhanna, 1\/21; Matta, 16\/14; Luka, 9\/8). Hz. \u00ces\u00e2 ise bir taraftan yaz\u0131c\u0131lara \u0130ly\u00e2\u2019n\u0131n geldi\u011fini belirterek Yahy\u00e2\u2019n\u0131n beklenen \u0130ly\u00e2 oldu\u011funu s\u00f6ylemekte (Markos, 9\/12-13; Matta, 11\/7-14; 17\/12), di\u011fer taraftan \u0130ly\u00e2\u2019n\u0131n daha sonra gelece\u011fini ve her \u015feyi yeniden tesis edece\u011fini haber vermekte, Hz. Yahy\u00e2 da kendisinin \u0130ly\u00e2 olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemekte, ba\u015fka bir m\u00fcnasebetle \u00ces\u00e2\u2019dan gelecek olan\u0131n kendisi olup olmad\u0131\u011f\u0131n\u0131 sormaktad\u0131r. Luka \u0130ncili\u2019ndeki bir ifadeye g\u00f6re (1\/17) Hz. Yahy\u00e2 ger\u00e7ek \u0130ly\u00e2 de\u011filse bile onun ruhunu ta\u015f\u0131yordu. Bir yoruma g\u00f6re Hz. \u00ces\u00e2, Yahy\u00e2\u2019n\u0131n \u0130ly\u00e2 oldu\u011funu s\u00f6ylemekle sadece \u0130ly\u00e2\u2019ya benzer bir peygamberin geldi\u011fini belirtiyordu (NDB, s. 223; DB, II\/2, s. 1676). Grek ve Latin kiliseleri 20 Temmuz\u2019u \u0130ly\u00e2\u2019y\u0131 anma g\u00fcn\u00fc olarak kabul etmi\u015flerdir. Yahudi bilginleri, \u0130ly\u00e2\u2019n\u0131n bir g\u00fcn gelece\u011fini ve kendilerinin sonraya b\u0131rakt\u0131klar\u0131 cevaplar\u0131 verip a\u00e7\u0131klamalar\u0131 yapaca\u011f\u0131na inanmaktad\u0131rlar (DB, II\/2, s. 1675-1676).<\/p>\n
\u0130ly\u00e2s peygamber hakk\u0131nda Kur\u2019an ve hadis d\u0131\u015f\u0131ndaki \u0130sl\u00e2m\u00ee literat\u00fcrde \u00e7o\u011funlukla yahudi din\u00ee literat\u00fcr\u00fcnden kaynaklanan pek \u00e7ok rivayet yer almaktad\u0131r. K\u00e2\u2018b el-Ahb\u00e2r\u2019\u0131n verdi\u011fi bilgilerde H\u00e2r\u00fbn\u2019un \u00fc\u00e7\u00fcnc\u00fc bat\u0131nda torunu olan \u0130ly\u00e2s\u2019\u0131n iri ba\u015fl\u0131, \u00e7ekik kar\u0131nl\u0131, ince bacakl\u0131 bir ki\u015fi oldu\u011fu, g\u00f6\u011fs\u00fcnde veya ba\u015f\u0131nda k\u0131rm\u0131z\u0131 bir beni bulundu\u011fu, yedi ya\u015f\u0131nda Tevrat\u2019\u0131 ezberledi\u011fi ifade edilir. Hezekiel peygamberden sonra \u0130sr\u00e2ilo\u011fullar\u0131 i\u00e7inde bir\u00e7ok bid\u2018at ortaya \u00e7\u0131km\u0131\u015f, \u0130sr\u00e2ilo\u011fullar\u0131 Allah\u2019a verdikleri s\u00f6z\u00fc unutup ba\u015fka il\u00e2hlara tapmaya ba\u015flam\u0131\u015flar, bunun \u00fczerine Allah onlara \u0130ly\u00e2s\u2019\u0131 peygamber olarak yollam\u0131\u015ft\u0131r. Bir rivayete g\u00f6re k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fcnde vuku bulan bir hadise \u00fczerine da\u011flara ka\u00e7\u0131p \u00f6mr\u00fcn\u00fcn k\u0131rk y\u0131l\u0131n\u0131 oralarda ge\u00e7irmi\u015f, k\u0131rk ya\u015f\u0131nda kendisine peygamberlik verilmi\u015f, yetmi\u015f karyeye g\u00f6nderilmi\u015ftir.<\/p>\n
\u0130sl\u00e2m\u00ee kaynaklarda da \u0130ly\u00e2s\u2019\u0131n Kral Ahab ve Krali\u00e7e \u0130zebel\u2019in saltanatlar\u0131 d\u00f6neminde ya\u015fad\u0131\u011f\u0131 bildirilir. Kral Ahab putlara tap\u0131yor ve kavmini de buna zorluyordu. \u0130ly\u00e2s onlar\u0131 Ba\u2018l\u2019e tapmay\u0131 b\u0131rak\u0131p Allah\u2019a kullu\u011fa davet etti. Kral Ahab, \u0130ly\u00e2s\u2019\u0131n davetine uyarak putperestli\u011fi terketti. Bir ara kar\u0131s\u0131 \u0130zebel kom\u015fusunu \u00f6ld\u00fcrterek bah\u00e7esini ele ge\u00e7irince Allah onlar\u0131 ikaz etmek ve bah\u00e7eyi iade etmelerini, aksi takdirde cezaland\u0131r\u0131lacaklar\u0131n\u0131 bildirmek i\u00e7in \u0130ly\u00e2s\u2019\u0131 g\u00f6nderdi. Ahab buna k\u0131zarak putperestli\u011fe d\u00f6nd\u00fc ve \u0130ly\u00e2s\u2019\u0131 \u00f6ld\u00fcrmeye kalk\u0131\u015ft\u0131. Bunun \u00fczerine \u0130ly\u00e2s yedi y\u0131l da\u011flarda ve ma\u011faralarda gizlendi. Bir ara ortaya \u00e7\u0131kt\u0131ysa da kral\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131 devam etti\u011fi i\u00e7in tekrar da\u011fa d\u00f6nd\u00fc. Anlat\u0131ld\u0131\u011f\u0131na g\u00f6re uzun zaman sonra da\u011fdan inen \u0130ly\u00e2s, Y\u00fbnus b. Mett\u00e2\u2019n\u0131n (ba\u015fka bir rivayette Elyesa\u2018 b. Ahtub) annesinin evine misafir olur ve burada alt\u0131 ay kald\u0131ktan sonra da\u011fa d\u00f6ner. Kavminin putperestlikte \u0131srar etmesinden dolay\u0131 \u00e7ok \u00fcz\u00fclen \u0130ly\u00e2s, yedi y\u0131l sonra \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n yapt\u0131klar\u0131ndan b\u0131kt\u0131\u011f\u0131n\u0131 ifade ederek Allah\u2019tan ruhunu almas\u0131n\u0131 dilerse de bu dile\u011fi kabul edilmez. Ancak \u0130ly\u00e2s\u2019a \u00fc\u00e7 y\u0131ll\u0131\u011f\u0131na ya\u011fmura h\u00fckmetme yetkisi verilir. Onun ya\u011fmuru durdurmas\u0131yla b\u00fcy\u00fck bir k\u0131tl\u0131k ve kurakl\u0131k ba\u015f g\u00f6sterir. \u00dc\u00e7 y\u0131l\u0131n ard\u0131ndan meleklerin araya girmesiyle kurakl\u0131k sona erer, \u0130ly\u00e2s\u2019\u0131n duas\u0131yla ya\u011fmur ya\u011far, tekrar bolluk ve bereket olur. \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n yine de isyandan vazge\u00e7memesi \u00fczerine \u0130ly\u00e2s kendisini bu d\u00fcnyadan kurtarmas\u0131, kat\u0131na \u00e7a\u011f\u0131rmas\u0131 i\u00e7in Allah\u2019a niyazda bulunur. Sad\u0131k m\u00fcridi Elyesa\u2018 ile birlikte iken ate\u015ften bir at gelir, Elyesa\u2018\u0131n hayret nidalar\u0131 aras\u0131nda \u0130ly\u00e2s ata binip g\u00f6\u011fe y\u00fckselir (Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n, XXIII, 58-62; a.mlf., T\u00e2r\u00ee\u1e2b, I, 461-464; Sa\u2018leb\u00ee, s. 252-259; \u0130bn Kes\u00eer, I, 337-339; K\u00f6ksal, II, 135-140). \u0130sl\u00e2m\u00ee eserlerde yer alan \u0130ly\u00e2s ile ilgili bilgilerin kayna\u011f\u0131 genelde Ahd-i At\u00eek (I. Krallar, 17-II. Krallar, 2) ve di\u011fer yahudi rivayetleridir. \u0130ly\u00e2s\u2019\u0131n dile\u011fiyle meydana gelen kurakl\u0131k, Ba\u2018l rahiplerinin, kom\u015fular\u0131 olan bah\u00e7e sahibinin, \u0130ly\u00e2s\u2019\u0131 yakalamaya giden askerlerin k\u0131ssalar\u0131 gibi unsurlar baz\u0131 farkl\u0131l\u0131klarla yahudi kaynaklar\u0131nda da bulunmaktad\u0131r.<\/p>\n
\u0130ly\u00e2s peygamberin halen hayatta oldu\u011funa dair Kur\u2019\u00e2n-\u0131 Ker\u00eem ve hadislerde bilgi yoksa da bu konuda yine \u0130sr\u00e2iliyat t\u00fcr\u00fcnde \u00e7e\u015fitli rivayetler vard\u0131r. K\u00e2\u2018b el-Ahb\u00e2r\u2019dan nakledilen bir rivayete g\u00f6re d\u00f6rt peygamber halen sa\u011fd\u0131r. Bunlardan \u0130ly\u00e2s ve H\u0131z\u0131r yerde, \u0130dr\u00ees ve \u00ces\u00e2 g\u00f6ktedir. \u0130ly\u00e2s karalarda, H\u0131z\u0131r ise denizlerde Muhammed \u00fcmmetinden darda kalanlar\u0131n imdad\u0131na yeti\u015fmekle m\u00fckelleftir. Ancak \u0130bn\u00fc\u2019l-Cevz\u00ee, H\u0131z\u0131r ve \u0130ly\u00e2s\u2019\u0131n hayatta oldu\u011funu ileri s\u00fcren b\u00fct\u00fcn rivayetlerin uydurma oldu\u011funu belirterek bunlar\u0131n \u00f6ld\u00fc\u011f\u00fcne dair \u00e7e\u015fitli deliller ileri s\u00fcrer. Mesel\u00e2 Kur\u2019an\u2019da, \u201cEy Muhammed! Biz senden \u00f6nce d\u00fcnyada hi\u00e7bir insana ebed\u00eelik vermedik\u201d buyurulurken (el-Enbiy\u00e2 21\/34) Hz. Peygamber de o anda hayatta olanlardan 100 y\u0131l sonra kimsenin kalmayaca\u011f\u0131n\u0131 ifade eden hadisiyle (Buh\u00e2r\u00ee, \u201c\u02bf\u0130lim\u201d, 41; Eb\u00fb D\u00e2v\u00fbd, \u201cMel\u00e2\u1e25im\u201d, 18; Tirmiz\u00ee, \u201cFiten\u201d, 64) hi\u00e7bir insan\u0131n \u00f6l\u00fcms\u00fcz olmad\u0131\u011f\u0131na i\u015faret etmi\u015ftir. Ayr\u0131ca \u0130sl\u00e2m \u00e2limlerinin \u00e7o\u011fu \u0130ly\u00e2s\u2019\u0131n \u00f6ld\u00fc\u011f\u00fcne kanidir.<\/p>\n
Baz\u0131 tefsirlerde \u0130ly\u00e2s\u2019\u0131n asl\u0131nda \u0130dr\u00ees peygamber oldu\u011fu y\u00f6n\u00fcnde rivayetler yer almaktad\u0131r. Abdullah b. Mes\u2018\u00fbd k\u0131raatinde \u0130ly\u00e2s\u00een kelimesinin \u0130dr\u00e2s\u00een \u015feklinde oldu\u011fu, onun mushaftaki \u0130ly\u00e2s kelimesini de \u0130dr\u00ees diye okudu\u011fu kaydedilmektedir; \u0130bn Mes\u2018\u00fbd ile birlikte \u0130bn Abbas\u2019tan da bu y\u00f6nde bir rivayet aktar\u0131lmaktad\u0131r (Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n, XXIII, 61-62). Ancak \u0130dr\u00ees ve \u0130ly\u00e2s farkl\u0131 zamanlarda ya\u015fam\u0131\u015f iki ayr\u0131 peygamberdir (Buh\u00e2r\u00ee, \u201cEnbiy\u00e2\u02be\u201d, 4). \u0130dr\u00ees, Hz. N\u00fbh\u2019tan \u00f6nce ya\u015fam\u0131\u015ft\u0131r. \u0130ly\u00e2s ise daha muahhar olup Hz. H\u00e2r\u00fbn\u2019un torunlar\u0131ndand\u0131r.<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ve sahih hadislerde H\u0131z\u0131r ile \u0130ly\u00e2s\u2019\u0131n ayn\u0131 \u015fahsiyet olabilece\u011fine dair bir i\u015faret bulunmamas\u0131na ra\u011fmen baz\u0131 rivayetlerde bu ikisi aras\u0131nda bir m\u00fcnasebet bulundu\u011fu \u00f6ne s\u00fcr\u00fclmekte, karde\u015f veya ayn\u0131 ki\u015fi olduklar\u0131 belirtilmektedir (Aydemir, V\/2 [1981], s. 35). Halk inan\u00e7lar\u0131nda da bazan bu ikisi birbirinden ay\u0131rt edilmemektedir. Fakat temel \u0130sl\u00e2m\u00ee kaynaklarda H\u0131z\u0131r ve \u0130ly\u00e2s iki ayr\u0131 \u015fahsiyet olarak m\u00fctalaa edilir. Kur\u2019an\u2019da \u0130ly\u00e2s ad\u0131 ge\u00e7mekle beraber H\u0131z\u0131r ismine rastlanmaz. Bununla birlikte m\u00fcsl\u00fcman m\u00fcellifler, Ehl-i kitap rivayetlerinde ve di\u011fer folklor malzemesinde ikisi aras\u0131nda b\u00fcy\u00fck bir benzerlik oldu\u011funu g\u00f6rm\u00fc\u015fler, bunu da ikisinin zaman zaman bulu\u015ftu\u011fu ve baz\u0131 ortak i\u015fler yapt\u0131\u011f\u0131 \u015feklindeki rivayetleri dikkate alarak a\u00e7\u0131klamaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. H\u0131z\u0131r kelimesinin lakap, \u0130ly\u00e2s\u2019\u0131n da isim olabilece\u011fini d\u00fc\u015f\u00fcnen m\u00fcellifler H\u0131z\u0131r\u2019\u0131n as\u0131l isminin Bely\u00e2 oldu\u011funu kabul etmi\u015flerdir. Bely\u00e2, \u0130ly\u00e2s\u2019\u0131n farkl\u0131 bir telaffuzundan ibaret olup b\u00fct\u00fcn \u015farkiyat\u00e7\u0131lar, \u0130sl\u00e2m\u00ee kaynaklarda ve halk inan\u00e7lar\u0131nda H\u0131z\u0131r diye bilinen \u015fahsiyetin temelde Kit\u00e2b-\u0131 Mukaddes\u2019teki \u0130ly\u00e2 fig\u00fcr\u00fcnden ba\u015fkas\u0131 olmad\u0131\u011f\u0131 sonucuna varm\u0131\u015ft\u0131r (Ocak, s. 79-80).<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nMustafav\u00ee, et-Ta\u1e25\u1e33\u012b\u1e33, I, 113-117.<\/p>\n
Buh\u00e2r\u00ee, \u201cEnbiy\u00e2\u02be\u201d, 4, \u201c\u02bf\u0130lim\u201d, 41.<\/p>\n
Eb\u00fb D\u00e2v\u00fbd, \u201cMel\u00e2\u1e25im\u201d, 18.<\/p>\n
Tirmiz\u00ee, \u201cFiten\u201d, 64.<\/p>\n
Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n (Bulak), XXIII, 58-62.<\/p>\n
a.mlf., T\u00e2r\u00ee\u1e2b (Eb\u00fc\u2019l-Fazl), I, 461-464.<\/p>\n
Sa\u2018leb\u00ee, \u02bfAr\u00e2\u02beis\u00fc\u2019l-mec\u00e2lis, Beyrut 1405\/1985, s. 252-259.<\/p>\n
Mevh\u00fbb b. Ahmed el-Cev\u00e2l\u00eek\u012b, el-Mu\u02bfarreb, Tahran 1966, s. 13.<\/p>\n
\u0130bn Kes\u00eer, el-Bid\u00e2ye, I, 337-339.<\/p>\n
Tecrid Tercemesi, IX, 88-89.<\/p>\n
J. Horovitz, Koranische Untersuchungen, Berlin-Leipzig 1926, s. 99.<\/p>\n
A. Jeffery, The Foreign Vocabulary of the Qur\u2019\u0101n, Cairo 1938, s. 67-68.<\/p>\n
G. Fohrer, History of Israelite Religion (trc. David E. Green), London 1975, s. 222.<\/p>\n
NDB, s. 222-223.<\/p>\n
A. Ya\u015far Ocak, \u0130sl\u00e2m-T\u00fcrk \u0130nan\u00e7lar\u0131nda H\u0131z\u0131r yahut H\u0131z\u0131r-\u0130lyas K\u00fclt\u00fc, Ankara 1985, s. 72-81, 99-100; ayr\u0131ca bk. t\u00fcr.yer.<\/p>\n
M. As\u0131m K\u00f6ksal, Peygamberler Tarihi, Ankara 1990, II, 135-140.<\/p>\n
L. Ginzberg, The Legends of the Jews, Baltimore 1998, IV, 193-235.<\/p>\n
Abdullah Aydemir, \u201c\u0130lyas (a.s.) Hakk\u0131nda Bir Ara\u015ft\u0131rma\u201d, \u0130sl\u00e2m Medeniyeti, V\/2, \u0130stanbul 1981, s. 27-38.<\/p>\n
John Bowman, \u201cElijah and the Pouline Jesus Christ\u201d, Abr-Nahrain, XXVI, Leiden 1988, s. 1-18.<\/p>\n
A. Legendre, \u201cCison (Torrent de)\u201d, DB, II\/1, s. 785-786.<\/p>\n
E. Mangenot, \u201cElie\u201d, a.e., II\/2, s. 1670-1676.<\/p>\n
H. Cazelles, \u201cElie\u201d, Catholicisme, IV, 8-9.<\/p>\n
G. Jacquemet, \u201cElie (Le retour d\u2019)\u201d, a.e., IV, 10-11.<\/p>\n
Y. Gutmann v.d\u011fr., \u201cElijah\u201d, EJd., VI, 632-642.<\/p>\n
A. J. Wensinck \u2013 G. Vajda, \u201cIly\u0101s\u201d, EI2 (Fr.), III\/2, s. 1184-1185.<\/p>\n
\u0130lyas \u00c7elebi, \u201cH\u0131z\u0131r\u201d, D\u0130A, XVII, 406-409.“<\/p>\n
https:\/\/islamansiklopedisi.org.tr\/ilyas<\/p>\n
Henoch oder Enoch (im Islam eventuell identisch mit Idr\u012bs)
\nIch HATTE schon…
\nNEIN…
\nIch bin NICHT \u00fcbergeschnappt…
\nWartets ab<\/p>\n","protected":false},"excerpt":{"rendered":"
„\u0130LY\u00c2S \u0625\u0644\u064a\u0627\u0633 Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ad\u0131 ge\u00e7en peygamberlerden biri. M\u00fcellif: \u00d6MER FARUK HARMAN Kur\u2019an\u2019da iki defa \u0130ly\u00e2s (el-En\u2018\u00e2m 6\/85; es-S\u00e2ff\u00e2t 37\/123), bir defa da \u0130ly\u00e2s\u00een (es-S\u00e2ff\u00e2t 37\/130) \u015feklinde ismen zikredilmekte, m\u00fcmin kullardan oldu\u011fu, kavminin tapt\u0131\u011f\u0131 Ba\u2018l inanc\u0131yla m\u00fccadele etti\u011fi ve daha sonra gelenler aras\u0131nda hay\u0131rla an\u0131ld\u0131\u011f\u0131 belirtilmektedir. Arap dilcilerine g\u00f6re \u0130ly\u00e2s yabanc\u0131 bir kelime olup (Mevh\u00fbb … <\/p>\n