![\"\"](\"https:\/\/cdn.yeniakit.com.tr\/images\/news\/625\/seytanin-cinsiyeti-nedir-h1475700401-725c9d.jpg\")
<\/p>\nBir daha OHAL olur d\u00fckkanlar kapan\u0131rsa, kirac\u0131 kiradan kesinti yapabilecek. MUTLKA avukata dan\u0131\u015f\u0131n.
\nBundesgerichtshof (BGH) Karlsruhe. (Az. XII ZR 8\/21) <\/p>\n
Ben bu seneyi \u00e7\u0131karamayaca\u011f\u0131m\u2026
\n\u00c7ok \u015f\u00fck\u00fcr\u2026
\nHer ge\u00e7en g\u00fcn bir \u00f6ncesini arat\u0131r oldu\u2026
\nTARIFI\u2026
\nM\u00fcmk\u00fcn de\u011fil ya, m\u00fcmk\u00fcn de\u011fil.<\/p>\n
Iiiiiiiiiiiiiiiiiiiiiiiiiii\u2026
\nAkl\u0131ma geldi, ulan yukar\u0131 gidece\u011fime a\u015fa\u011f\u0131ya gidersem\u2026
\nYand\u0131 d\u00f6t\u00fcm.
\n\ud83d\ude42
\nHurilerden de olaca\u011f\u0131m\u2026
\nAcep\u2026
\nSeytaniyeLER nas\u0131l???
\nMUTLAKA iyilerdir MUTLAKA\u2026
\nYatakta
\n\ud83d\ude09
\nSahiii\u2026
\nDi\u015fi \u015feytanlara ne denir?
\nKADIN\u2026
\nYok onlar d\u00fcnyal\u0131lar\u2026
\nDur bir bakay\u0131m. Gooooooooooogle soray\u0131m.
\n\ud83d\ude42<\/p>\n
<\/p>\n
„\u201cHani meleklere: \u201c\u00c2deme secde edin!\u201d demi\u015ftik; \u0130blis h\u00e2ri\u00e7, hemen secde ettiler. (O,) cinlerden idi de Rabbinin emrinden \u00e7\u0131kt\u0131. \u015eimdi beni b\u0131rak\u0131p da onu ve z\u00fcrriyetini (kendinize) dostlar m\u0131 ediniyorsunuz? H\u00e2lbuki onlar size d\u00fc\u015fmand\u0131r. Z\u00e2limler i\u00e7in (bu) ne k\u00f6t\u00fc bir de\u011fi\u015fmedir.\u201d (Kehf, 50) *<\/p>\n „\u015eEYTAN 1\/2 Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de on sekizi \u00e7o\u011ful olmak \u00fczere seksen sekiz yerde \u015feytan (on bir yerde ibl\u00ees) kelimesi yer almaktad\u0131r. \u00c2dem\u2019in yarat\u0131l\u0131\u015f\u0131n\u0131n ard\u0131ndan meleklerden ona secde etmelerinin istendi\u011fine dair dokuz \u00e2yette ibl\u00ees, \u00c2dem ile e\u015finden \u00fcreyip \u00e7o\u011falan insan t\u00fcr\u00fcne d\u00fc\u015fmanl\u0131k ederek onlar\u0131 \u00e7e\u015fitli hile ve desiselerle aldatt\u0131\u011f\u0131n\u0131 bildiren \u00e2yetlerde \u015feytan kelimesi ge\u00e7mektedir. Kur\u2019an\u2019da \u015feytanla insan t\u00fcr\u00fc aras\u0131ndaki ili\u015fkiye veya m\u00fccadeleye temas eden bir\u00e7ok \u00e2yet bulunmaktad\u0131r. \u00c2dem\u2019e melekler secde etti\u011fi halde \u015feytan kibirlenip il\u00e2h\u00ee emre kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, gerek\u00e7e olarak da kendisinin ate\u015ften, \u00c2dem\u2019in \u00e7amurdan yarat\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr. \u0130l\u00e2h\u00ee iradenin \u00c2dem\u2019in z\u00fcrriyetine b\u00fct\u00fcn\u00fcyle iyi ve b\u00fct\u00fcn\u00fcyle k\u00f6t\u00fc aras\u0131nda takdir etti\u011fi konumun bir gere\u011fi olmal\u0131d\u0131r ki Cen\u00e2b-\u0131 Hak hay\u0131rdan ve rahmetinden uzakla\u015ft\u0131rd\u0131\u011f\u0131 \u015feytana insano\u011fluna vesvese vermeye, \u00e7e\u015fitli hile y\u00f6ntemleriyle b\u00e2t\u0131l\u0131 hak gibi g\u00f6sterip insanlar\u0131 do\u011fru yoldan sapt\u0131rmaya izin vermi\u015ftir. Allah\u2019\u0131n uyarmas\u0131na ra\u011fmen \u00c2dem ile e\u015fi Havv\u00e2 \u015feytan\u0131n aldat\u0131c\u0131 s\u00f6zlerine kanarak yasak meyveden yemi\u015f, bunun cezas\u0131 olarak cennetten \u00e7\u0131kar\u0131lm\u0131\u015f, b\u00f6ylece d\u00fcnyada k\u0131yamet g\u00fcn\u00fcne kadar devam edecek olan insan hayat\u0131 ba\u015flam\u0131\u015ft\u0131r. Bu hayatta hak yoldan \u00e7\u0131kanlar\u0131 adaletiyle cezaland\u0131ran Allah\u2019\u0131n koydu\u011fu \u00e7e\u015fitli kanunlar (s\u00fcnnetullah); hay\u0131r ve \u015fer \u00e7er\u00e7evesinde b\u00fct\u00fcn\u00fcyle hayr\u0131n temsilcisi melekler, b\u00fct\u00fcn\u00fcyle \u015ferrin temsilcisi \u015feytan, ayr\u0131ca hayra da \u015ferre de y\u00f6nelebilen, ancak akl\u0131, selim f\u0131trat\u0131 ve iradesiyle vahyin ayd\u0131nlatt\u0131\u011f\u0131 yoldan Allah\u2019a ula\u015fma imk\u00e2n\u0131na mazhar k\u0131l\u0131nan insan vard\u0131r. Selim f\u0131trat\u0131 bozulmayan insan kel\u00e2m \u00e2limlerinin \u00e7o\u011funlu\u011funa g\u00f6re Allah nezdinde meleklerden de \u00fcst\u00fcnd\u00fcr. Bunun yan\u0131nda akl\u0131 oldu\u011fu halde ger\u00e7ekleri anlamazl\u0131ktan gelen, g\u00f6z\u00fc oldu\u011fu halde hakikati g\u00f6rmeyen, kula\u011f\u0131 oldu\u011fu halde il\u00e2h\u00ee beyanlar\u0131 duymayan ve Kur\u2019an\u2019\u0131n ifadesiyle \u015fuursuz canl\u0131lar s\u00fcr\u00fcs\u00fc gibi olan (el-A\u2018r\u00e2f 7\/179) insanlar da bulunmaktad\u0131r. Kur\u2019an\u2019da ibl\u00ees ve \u015feytan kelimelerinin ge\u00e7ti\u011fi \u00e2yetlerin d\u0131\u015f\u0131nda kalan bir\u00e7ok \u00e2yette de insan\u0131n bu konumuna ve m\u00fccadelesine temas edilmektedir. \u00c7e\u015fitli \u00e2yetlerde \u015feytan\u0131n azg\u0131n, sinsi, yan\u0131lt\u0131c\u0131 ve k\u0131\u015fk\u0131rt\u0131c\u0131 oldu\u011fu haber verilmekte, hile ve aldatmalar\u0131na dikkat \u00e7ekilmekte, ondan uzak durulmas\u0131 emredilmekte, \u015ferrinden Allah\u2019a s\u0131\u011f\u0131nman\u0131n gere\u011fi vurgulanmaktad\u0131r. Bu arada \u00f6nceki peygamberler d\u00f6neminde ya\u015fayan insanlara y\u00f6nelik m\u00e2nev\u00ee tahribat\u0131 da anlat\u0131lmaktad\u0131r (M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cibl\u00ees\u201d, \u201c\u015fey\u1e6d\u00e2n\u201d md.leri).<\/p>\n \u015eeytan kelimesi pek \u00e7ok hadis rivayetinde yer almaktad\u0131r. Bu rivayetlerde de insandan s\u00e2d\u0131r olabilecek her t\u00fcrl\u00fc k\u00f6t\u00fc davran\u0131\u015fta \u015feytan\u0131n etkisine i\u015faret edilmekte, onun \u00f6zendirici ve aldat\u0131c\u0131 oyunlar\u0131na dikkat \u00e7ekilmektedir. \u015eeytan insan\u0131 k\u00f6t\u00fcl\u00fck i\u015flemeye te\u015fvik etti\u011fi gibi onun Allah\u2019a yakla\u015ft\u0131racak fiilleri ger\u00e7ekle\u015ftirmesine de engel olmaya \u00e7al\u0131\u015fmakta veya yerine getirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 ibadeti bozmaya gayret g\u00f6stermektedir. Mesel\u00e2 Kur\u2019an\u2019da zek\u00e2t ve infak emredildi\u011fi halde \u015feytan mal\u0131n kar\u015f\u0131l\u0131ks\u0131z verilmesi fedak\u00e2rl\u0131\u011f\u0131n\u0131 \u00f6nlemeye \u00e7al\u0131\u015f\u0131r ve ki\u015fiyi bu t\u00fcr harcamalar\u0131 y\u00fcz\u00fcnden muhta\u00e7 duruma d\u00fc\u015fmekle korkutur (el-Bakara 2\/268). Ezan okundu\u011fu zaman bundan ho\u015flanmay\u0131p ka\u00e7an \u015feytan (Buh\u00e2r\u00ee, \u201cE\u1e95\u00e2n\u201d, 4; M\u00fcslim, \u201c\u1e62al\u00e2t\u201d, 17, 19) bir s\u00fcre sonra geri d\u00f6n\u00fcp namaza ba\u015flayan m\u00fcmine vesvese vermeye \u00e7al\u0131\u015f\u0131r (M\u00fcsned, III, 12, 50, 51; Eb\u00fb D\u00e2v\u00fbd, \u201c\u1e62al\u00e2t\u201d, 92). Hz. Peygamber \u015feytan\u0131n \u015ferrinden Allah\u2019a s\u0131\u011f\u0131nm\u0131\u015f ve her m\u00fcsl\u00fcman\u0131n ondan Allah\u2019a s\u0131\u011f\u0131nmas\u0131n\u0131 emretmi\u015ftir. Res\u00fblullah ayr\u0131ca \u015feytan\u0131n k\u00f6t\u00fcl\u00fcklerinden korunmak i\u00e7in kelime-i tevhidi s\u00f6ylemeyi, ba\u015fta \u00c2yet\u00fc\u2019l-k\u00fcrs\u00ee ve Ha\u015fr s\u00fbresinin son \u00fc\u00e7 \u00e2yeti olmak \u00fczere Kur\u2019an okumay\u0131 tavsiye etmi\u015ftir (M\u00fcsned, V, 415; Buh\u00e2r\u00ee, \u201cVek\u00e2let\u201d, 10, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 11; M\u00fcslim, \u201cM\u00fcs\u00e2fir\u00een\u201d, 212; Tirmiz\u00ee, \u201cS\u0331ev\u00e2b\u00fc\u2019l-\u1e32ur\u02be\u00e2n\u201d, 22; bk. \u0130ST\u0130\u00c2ZE).<\/p>\n Varl\u0131\u011f\u0131 ve Mahiyeti. \u015eeytan\u0131n ger\u00e7ek bir varl\u0131\u011fa ve bir bedene sahip bulunup bulunmad\u0131\u011f\u0131 hususunda farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Onun cinlerden oldu\u011funu (el-Kehf 18\/50) ve ate\u015ften yarat\u0131ld\u0131\u011f\u0131n\u0131 bildiren \u00e2yet ve hadisleri (el-A\u2018r\u00e2f 7\/12; el-Hicr 15\/27; M\u00fcsned, VI, 153, 168; M\u00fcslim, \u201cZ\u00fchd\u201d, 60) esas alan kel\u00e2m ve tefsir \u00e2limleri \u015feytan\u0131n kendine has bir varl\u0131\u011f\u0131n\u0131n bulundu\u011funu kabul etmektedir. \u0130bn Abbas\u2019a g\u00f6re Kur\u2019an\u2019da ge\u00e7en \u201cmin m\u00e2ricin min n\u00e2r\u201d ifadesi \u201cyal\u0131n ate\u015f\u201d, M\u00fcc\u00e2hid b. Cebr\u2019e g\u00f6re \u201cy\u00fckselen sar\u0131 ve ye\u015filimsi alev\u201d (Taber\u00ee, XXVII, 126), \u015eeh\u00e2beddin Mahm\u00fbd el-\u00c2l\u00fbs\u00ee\u2019ye g\u00f6re \u201cdumans\u0131z saf alev\u201d (R\u00fb\u1e25u\u2019l-me\u02bf\u00e2n\u00ee, XXVII, 105) m\u00e2nas\u0131na gelir; \u201cn\u00e2r-\u0131 sem\u00fbm\u201ddan maksat da zehirleyici ate\u015ftir (Taber\u00ee, XIV, 30). Baz\u0131 \u00e2limler s\u00f6z konusu ate\u015fin bilinen ate\u015ften yetmi\u015f kat yo\u011fun ve \u00e7ok etkili oldu\u011funu s\u00f6ylemektedir (Elmal\u0131l\u0131, V, 3059). \u015eeytan\u0131n ger\u00e7ek bir varl\u0131\u011f\u0131 bulundu\u011funu kabul edenler bedene sahip olup olmad\u0131\u011f\u0131 konusunda farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcrm\u00fc\u015f, \u00e7o\u011funlu\u011funu Mu\u2018tezil\u00eeler\u2019in te\u015fkil etti\u011fi kel\u00e2mc\u0131lar bedensiz hayat\u0131n m\u00fcmk\u00fcn g\u00f6r\u00fclmedi\u011fini, ayr\u0131ca kendisine nisbet edilen faaliyetleri ger\u00e7ekle\u015ftirebilmesi i\u00e7in \u015feytan\u0131n bir bedene sahip olmas\u0131n\u0131n gerekti\u011fini belirtmektedir. Eb\u00fb Ubeyde Ma\u2018mer b. M\u00fcsenn\u00e2, \u0130bn S\u00een\u00e2 ve Muhammed Esed gibi m\u00fcfessir, d\u00fc\u015f\u00fcn\u00fcr ve s\u00fbf\u00eelerin olu\u015fturdu\u011fu gruba g\u00f6re ise \u015feytan cisim veya cisme hul\u00fbl etmi\u015f bir varl\u0131k olmay\u0131p m\u00fccerret nefisten (ruhan\u00ee cevher) ibarettir. \u015eeytan\u0131n ger\u00e7ek varl\u0131\u011f\u0131n\u0131n bulundu\u011funu kabul edenlerden baz\u0131lar\u0131 onunla cinler aras\u0131nda as\u0131l-fer\u2018 ili\u015fkisi kurmu\u015ftur; Hasan-\u0131 Basr\u00ee bu g\u00f6r\u00fc\u015ftedir (M\u00e2t\u00fcr\u00eed\u00ee, IX, 70; Kurtub\u00ee, I, 294-295; \u0130bn Kes\u00eer, IV, 396). Genellikle cinlerin atas\u0131 say\u0131lan c\u00e2n ile \u0130bl\u00ees\u2019in ayn\u0131 varl\u0131k oldu\u011funu kabul edenler Hz. Peygamber\u2019in herkesin bir \u015feytan\u0131n\u0131n bulundu\u011funu belirten hadisine dayanmaktad\u0131r (M\u00fcsned, VI, 115; M\u00fcslim, \u201cM\u00fcn\u00e2fi\u1e33\u012bn\u201d, 70). Kur\u2019an\u2019da meleklerin \u00c2dem\u2019e secde etti\u011fini bildiren bir \u00e2yette (el-Kehf 18\/50) \u201ccinlerden olan \u0130bl\u00ees\u201d istisna edilmekle birlikte ba\u015flang\u0131\u00e7ta onun melek olup olmad\u0131\u011f\u0131 bilinmemektedir. Buradaki istisnay\u0131 muttas\u0131l (ayn\u0131 cinsten olanlar aras\u0131nda) kabul edenler \u015feytan\u0131n daha \u00f6nce melek oldu\u011funu ileri s\u00fcrm\u00fc\u015f, istisnay\u0131 m\u00fcnkat\u0131\u2018 (ayr\u0131 cinsten olanlar aras\u0131nda) kabul eden m\u00fcfessirler onun melek de\u011fil meleklerin aras\u0131nda bulunan bir varl\u0131k (cin) oldu\u011funu belirtmi\u015ftir. Bunlara g\u00f6re \u015feytan meleklerden olsayd\u0131 isyan etmez, emredilen her \u015feyi yerine getirirdi (et-Tahr\u00eem 66\/6). \u0130bn Teymiyye \u015feytan\u0131n s\u00fbret itibariyle meleklerden, as\u0131l itibariyle cinlerden say\u0131ld\u0131\u011f\u0131n\u0131 kaydetmektedir (Mecm\u00fb\u02bfu fet\u00e2v\u00e2, IV, 235, 346). Kur\u2019an\u2019da \u015feytan\u0131n yanda\u015flar\u0131 ve ordusundan (el-A\u2018r\u00e2f 7\/27; e\u015f-\u015euar\u00e2 26\/95), z\u00fcrriyetinden (el-Kehf 18\/50) ve dostlar\u0131ndan (en-Nis\u00e2 4\/76; el-En\u2018\u00e2m 6\/121; el-Hac 22\/4) s\u00f6z edilmekte, yine Kur\u2019an\u2019da ona ba\u015f (es-S\u00e2ff\u00e2t 37\/65), hadislerde ise boynuz (Buh\u00e2r\u00ee, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 11; M\u00fcslim, \u201cM\u00fcs\u00e2fir\u00een\u201d, 290) nisbet edilmektedir. Bu kelimelerin lafz\u0131na ba\u011fl\u0131 kal\u0131nd\u0131\u011f\u0131 takdirde \u015feytan\u0131n ger\u00e7ek varl\u0131\u011f\u0131n\u0131n bulundu\u011funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. Kat\u00e2de b. Di\u00e2me gibi baz\u0131 \u00e2limlere g\u00f6re \u015feytana iz\u00e2fe edilen z\u00fcrriyetten maksat \u0130bl\u00ees\u2019in soyundan gelen \u015feytanlar olup bunlar \u00fcremek suretiyle \u00e7o\u011fal\u0131r (Taber\u00ee, XV, 262). Eb\u00fc\u2019l-Mu\u00een en-Nesef\u00ee, \u0130bl\u00ees\u2019in evlili\u011fi ve z\u00fcrriyeti hakk\u0131nda ayr\u0131nt\u0131l\u0131 bilgiler verir (Ba\u1e25r\u00fc\u2019l-kel\u00e2m, s. 28). Baz\u0131 \u00e2limlere g\u00f6re \u015feytan\u0131n z\u00fcrriyetinden maksat insanlardan ve cinlerden onun yolunu izleyenlerdir, asl\u0131nda \u015feytan\u0131n ger\u00e7ek anlamda z\u00fcrriyeti yoktur (\u00c2l\u00fbs\u00ee, XV, 295).<\/p>\n Di\u011fer ruhan\u00ee varl\u0131klar gibi \u015feytan\u0131n da g\u00f6r\u00fcl\u00fcp g\u00f6r\u00fclemeyece\u011fi hususu tart\u0131\u015fmal\u0131d\u0131r. \u015eeytan\u0131n latif cisim oldu\u011funu kabul eden Ehl-i s\u00fcnnet kel\u00e2mc\u0131lar\u0131, onun \u00e7e\u015fitli \u015fekillere b\u00fcr\u00fcn\u00fcp (temess\u00fcl) insanlara g\u00f6r\u00fcnmesi i\u00e7in bir engelin bulunmad\u0131\u011f\u0131 kanaatindedir (Teh\u00e2nev\u00ee, I, 264-265; Elmal\u0131l\u0131, VIII, 5389). Bu \u00e2limler Kur\u2019an\u2019da ve hadis rivayetlerinde \u015feytan\u0131n Hz. \u00c2dem, \u0130br\u00e2him, M\u00fbs\u00e2, S\u00fcleyman ve Hz. Muhammed\u2019e g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fcn haber verildi\u011fini, Bedir Gazvesi s\u0131ras\u0131nda S\u00fcr\u00e2ka b. M\u00e2lik\u2019in s\u00fbretine girerek m\u00fc\u015friklere \u00f6nce cesaret verdi\u011fini, sonra da s\u0131rt \u00e7evirdi\u011fini delil olarak zikrederler (el-Enf\u00e2l 8\/48; \u0130bn Kes\u00eer, III, 332-334). \u015eeytan\u0131n ve meleklerin hem ger\u00e7ek hem temess\u00fcl\u00ee varl\u0131klar\u0131n\u0131n oldu\u011funu s\u00f6yleyen Gazz\u00e2l\u00ee ger\u00e7ek \u015fekillerinin ancak n\u00fcb\u00fcvvet nuruyla g\u00f6r\u00fclebilece\u011fini, temess\u00fcl\u00fcn ise insanlar taraf\u0131ndan da m\u00fc\u015fahede edilebilece\u011fini belirtir (\u0130\u1e25y\u00e2\u02be, III, 27). \u201c\u015eeytan kendi grubu ile birlikte g\u00f6remeyece\u011finiz yerden sizi g\u00f6r\u00fcr\u201d me\u00e2lindeki \u00e2yetten hareketle (el-A\u2018r\u00e2f 7\/27) Mu\u2018tezile \u00e2limleri onun hi\u00e7bir zaman g\u00f6r\u00fclemeyece\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr (Zemah\u015fer\u00ee, II, 98). Naslarda \u015feytana ait baz\u0131 madd\u00ee tasvirlerin yer ald\u0131\u011f\u0131 bilinmektedir. Bu t\u00fcr ifadeleri hakikat m\u00e2nas\u0131na alan \u00e2limler bulundu\u011fu gibi mecaz kabul edenler de vard\u0131r. Ancak b\u00fct\u00fcn \u00e2limler \u015feytan\u0131 kendi s\u00fbretiyle g\u00f6rmenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 kanaatindedir. Bir \u015fekle b\u00fcr\u00fcnm\u00fc\u015f halde g\u00f6r\u00fclmesi ise teorik olarak m\u00fcmk\u00fcnse de fiilen s\u00f6z konusu de\u011fildir, \u00e7\u00fcnk\u00fc bir peygamberin tasdiki bulunmadan g\u00f6r\u00fclenin \u015feytan olup olmad\u0131\u011f\u0131 bilinemez. \u015eeytan\u0131n mahiyeti hakk\u0131nda ileri s\u00fcr\u00fclen telakkiler i\u00e7inde Gazz\u00e2l\u00ee\u2019ye nisbet edilen g\u00f6r\u00fc\u015f isabetli g\u00f6r\u00fcnmektedir. \u0130sl\u00e2m akaidinin -melek ve cin gibi- sem\u2018\u00ee bahisleri i\u00e7inde yer alan \u015feytan hakk\u0131nda naslarda ve \u00f6zellikle hadislerde yer alan beyanlar onun hem ger\u00e7ek hem mecazi-temsil\u00ee varl\u0131\u011f\u0131n\u0131n bulundu\u011funu kan\u0131tlar niteliktedir.<\/p>\n \u0130sl\u00e2m dini, Seneviyye\u2019de oldu\u011fu gibi \u015feytan\u0131n insanlar \u00fczerinde mutlak m\u00e2nada h\u00e2kimiyeti bulundu\u011fu ve onlara istedi\u011fini yapt\u0131rd\u0131\u011f\u0131 \u015feklindeki bir anlay\u0131\u015f\u0131 reddeder; \u00e7\u00fcnk\u00fc Kur\u2019an\u2019da \u015feytan\u0131n g\u00fcc\u00fcn\u00fcn s\u0131n\u0131rl\u0131, hile ve tuzaklar\u0131n\u0131n zay\u0131f oldu\u011fu haber verilmektedir (en-Nis\u00e2 4\/76). \u015eeytan\u0131n b\u00fct\u00fcn mahareti insanlar\u0131 tahrik etmek ve kendi yoluna \u00e7a\u011f\u0131rmaktan ibarettir (\u0130br\u00e2h\u00eem 14\/22), ona uyup uymamak ise ki\u015finin elinde olan bir \u015feydir. \u0130bl\u00ees\u2019in s\u00e2lih ki\u015filer \u00fczerinde bir etkisi bulunmamaktad\u0131r (el-Hicr 15\/39-40, 42; el-\u0130sr\u00e2 17\/65; Sebe\u2019 34\/21); dolay\u0131s\u0131yla insanlar\u0131n yapt\u0131klar\u0131 k\u00f6t\u00fcl\u00fckler i\u00e7in \u015feytan\u0131 bahane etmeleri ger\u00e7ek\u00e7i olmad\u0131\u011f\u0131 gibi Allah kat\u0131nda da herhangi bir de\u011fere sahip de\u011fildir. \u0130bn Teymiyye, rib\u00e2 yiyenlerin \u015feytan \u00e7arpm\u0131\u015f gibi kalkacaklar\u0131n\u0131 bildiren \u00e2yetle (el-Bakara 2\/275) \u015feytan\u0131n insan\u0131n v\u00fccuduna kan\u0131n dola\u015fmas\u0131 gibi n\u00fcfuz etti\u011fini bildiren hadisi (Buh\u00e2r\u00ee, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 11; M\u00fcslim, \u201cSel\u00e2m\u201d, 23-25) delil g\u00f6stererek cinlerin insan\u0131n bedenine girip onu etkiledi\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr. \u0130bn Teymiyye gibi d\u00fc\u015f\u00fcnen \u00e2limler sara vb. hastal\u0131klar\u0131 \u015feytana nisbet ederken (Taber\u00ee, III, 101; Ate\u015f, s. 236) Eb\u00fb Ali el-C\u00fcbb\u00e2\u00ee, Cess\u00e2s ve Muhammed b. Ali el-Kaff\u00e2l gibi \u00e2limler bu g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131k\u0131p cin ve \u015feytan\u0131n insan\u0131n fiziksel yap\u0131s\u0131 \u00fczerinde herhangi bir etkisinin bulunmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015f (\u00d6mer S\u00fcleyman el-E\u015fkar, s. 62-63, 156-162) ve \u015feytan\u0131n Kur\u2019an\u2019da ge\u00e7en, \u201cBenim size kar\u015f\u0131 etkili bir g\u00fcc\u00fcm yoktur\u201d s\u00f6z\u00fcn\u00fc (\u0130br\u00e2h\u00eem 14\/22) delil kabul etmi\u015flerdir (\u00c2l\u00fbs\u00ee, III, 49; bk. \u0130\u011eV\u00c2).<\/p>\n Kur\u2019an\u2019da ink\u00e2rc\u0131lar\u0131n \u015feytanlarla beraber ha\u015fredilece\u011fi (Meryem 19\/68) ve d\u00fcnyada bir arkada\u015f gibi onunla birlikte hareket eden ki\u015finin k\u0131yamet g\u00fcn\u00fc, \u201cKe\u015fke benimle senin aranda do\u011fu ile bat\u0131 aras\u0131 kadar uzakl\u0131k olsayd\u0131\u201d diyece\u011fi ifade edilir (ez-Zuhruf 43\/36-38). K\u0131yamet g\u00fcn\u00fcnde hesap g\u00f6r\u00fcl\u00fcp cennet ve cehennem ehli yerlerine g\u00f6nderilince \u015feytan cehennem ehline hitap ederek d\u00fcnya hayat\u0131nda Allah\u2019\u0131n ger\u00e7ek vaadlerine kar\u015f\u0131l\u0131k kendisinin bo\u015f vaadlerde bulundu\u011funu, ancak \u00e7a\u011fr\u0131 yapman\u0131n \u00f6tesinde insanlar \u00fczerinde bir etkisinin olmad\u0131\u011f\u0131n\u0131, nefs\u00e2n\u00ee arzular\u0131na uyanlar\u0131n yald\u0131zl\u0131 vaadlerine kand\u0131klar\u0131n\u0131 belirtecek, onlar\u0131n kendisini de\u011fil kendi nefislerini k\u0131namalar\u0131n\u0131 s\u00f6yleyecek, ne kendisinin onlar\u0131 ne de onlar\u0131n kendisini kurtarabilece\u011fini ifade edecek, d\u00fcnyada iken kendisine taparcas\u0131na boyun e\u011fdikleri yolundaki iddialar\u0131n\u0131 reddetti\u011fini bildirecektir (\u0130br\u00e2h\u00eem 14\/22).<\/p>\n \u0130bl\u00ees ve \u015feytan hakk\u0131nda bir\u00e7ok eser kaleme al\u0131nm\u0131\u015f olup bunlar aras\u0131nda \u0130bn Eb\u00fc\u2019d-D\u00fcny\u00e2\u2019n\u0131n Mek\u00e2\u02beid\u00fc\u2019\u015f-\u015fey\u1e6d\u00e2n\u2019\u0131, Ahmed b. Yahy\u00e2\u2019n\u0131n er-Red \u02bfal\u00e2 mes\u00e2\u02beili\u2019l-m\u00fccbire \u02bfan vesveseti \u0130bl\u00ees ve s\u00e2\u02beiri\u2019\u015f-\u015fey\u00e2\u1e6d\u00een\u2019i (\u0130bl\u00ees fi\u2019t-ta\u1e63avvuri\u2019l-\u0130sl\u00e2m\u00ee i\u00e7inde), Eb\u00fc\u2019l-Ferec \u0130bn\u00fc\u2019l-Cevz\u00ee\u2019nin s\u00fbf\u00eelerin \u015feytan taraf\u0131ndan aldat\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrd\u00fc\u011f\u00fc Telb\u00ees\u00fc \u0130bl\u00ees\u2019i (Beyrut 1994), \u0130zzeddin \u0130bn G\u0101nim\u2019in Tefl\u00ees\u00fc \u0130bl\u00ees\u2019i, Muvaffakuddin \u0130bn Kud\u00e2me\u2019nin \u1e94emm\u00fc\u2019l-m\u00fcvesvis\u00een ve\u2019t-ta\u1e25\u1e95\u00eer mine\u2019l-vesvese adl\u0131 eseri ve buna \u0130bn Kayyim el-Cevziyye\u2019nin yazd\u0131\u011f\u0131 Mek\u00e2\u02beid\u00fc\u2019\u015f-\u015fey\u00e2\u1e6d\u00een fi\u2019l-vesvese ve \u1e95emm\u00fc\u2019l-m\u00fcvesvis\u00een adl\u0131 \u015ferhi (Beyrut, ts.), yine \u0130bn Kayyim el-Cevziyye\u2019nin \u0130\u0121\u0101s\u0331et\u00fc\u2019l-lehf\u00e2n f\u00ee me\u1e63\u00e2yidi\u2019\u015f-\u015fey\u1e6d\u00e2n\u2019\u0131 (D\u0131ma\u015fk 1993) ve N\u00fbreddin \u0130bn G\u0101nim el-Makdis\u00ee\u2019nin Me\u1e63\u00e2yid\u00fc\u2019\u015f-\u015fey\u1e6d\u00e2n ve \u1e95emm\u00fc\u2019l-hev\u00e2\u02be ad\u0131yla buna yazd\u0131\u011f\u0131 muhtasar (n\u015fr. \u0130br\u00e2him Muhammed el-Cemel, Kahire 1983; Riyad, ts.), Burh\u00e2neddin \u0130bn M\u00fcflih\u2019in Me\u1e63\u00e2\u02beib\u00fc\u2019l-ins\u00e2n min mek\u00e2yidi\u2019\u015f-\u015fey\u1e6d\u00e2n\u2019\u0131 (Beyrut 1404\/1984), \u0130bl\u00ees ve \u015feytana dair haberleri ayr\u0131nt\u0131l\u0131 bi\u00e7imde ele alan eserlerin ba\u015f\u0131nda gelen S\u00fcy\u00fbt\u00ee\u2019nin La\u1e33\u1e6d\u00fc\u2019l-merc\u00e2n f\u00ee a\u1e25k\u00e2mi\u2019l-c\u00e2nn\u2019\u0131 ile Bedreddin e\u015f-\u015eibl\u00ee\u2019nin \u00c2k\u00e2m\u00fc\u2019l-merc\u00e2n f\u00ee a\u1e25k\u00e2mi\u2019l-c\u00e2nn\u2019\u0131, Tak\u0131yy\u00fcddin \u0130bn Teymiyye\u2019nin el-Bey\u00e2n\u00fc\u2019l-m\u00fcb\u00een f\u00ee a\u1e2bb\u00e2ri\u2019l-cin ve\u2019\u015f-\u015fey\u00e2\u1e6d\u00een\u2019i ile (Kahire 1994) Eb\u00fc\u2019r-R\u0131z\u00e2 Muhammed At\u00e2ullah el-K\u0101s\u0131m\u00ee\u2019nin Ter\u0121\u012bm\u00fc \u1e25izbi\u2019\u015f-\u015fey\u1e6d\u00e2n bi-ta\u1e63v\u00eebi \u1e25\u0131f\u1e93i\u2019l-\u00eem\u00e2n\u2019\u0131 (Lahor 1979) zikredilebilir. Bu konuda son d\u00f6nemde yaz\u0131lan eserlere \u00f6rnek olarak Gul\u00e2m Ahmed Perv\u00eez\u2019in \u0130bl\u00ees \u00fc \u00c2dem\u2019i (Delhi 1945), Abd\u00fclaz\u00eez b. S\u00e2lih el-Ab\u00eed\u2019in \u02bfAd\u00e2vet\u00fc\u2019\u015f-\u015fey\u1e6d\u00e2n li\u2019l-ins\u00e2n kem\u00e2 c\u00e2\u02beet fi\u2019l-\u1e32ur\u02be\u00e2n\u2019\u0131 (Mekke 1421), \u00d6mer S\u00fcleyman el-E\u015fkar\u2019\u0131n \u02bf\u00c2lem\u00fc\u2019l-cin ve\u2019\u015f-\u015fey\u00e2\u1e6d\u00een\u2019i (K\u00fcveyt 1984), Riy\u00e2d Abdullah\u2019\u0131n el-Cin ve\u2019\u015f-\u015fey\u00e2\u1e6d\u00een beyne\u2019l-\u02bfilmi ve\u2019d-d\u00een\u2019i (D\u0131ma\u015fk 1986), Seyyid Abdullah\u2019\u0131n \u0130bl\u00ees fi\u2019t-ta\u1e63avvuri\u2019l-\u0130sl\u00e2m\u00ee\u2019si (Kahire 1421\/2001) ve Muhammed Ali es-Seyyid\u00e2b\u00ee\u2019nin \u1e24a\u1e33\u012b\u1e33at\u00fc\u2019l-cin ve\u2019\u015f-\u015fey\u00e2\u1e6d\u00een\u2019i (Kahire, ts. [D\u00e2r\u00fc\u2019l-had\u00ees]) g\u00f6sterilebilir.<\/p>\n B\u0130BL\u0130YOGRAFYA Teh\u00e2nev\u00ee, Ke\u015f\u015f\u00e2f, I, 261-266, 787-788.<\/p>\n Wensinck, el-Mu\u02bfcem, \u201c\u015fey\u1e6d\u00e2n\u201d md.<\/p>\n M\u00fcsned, III, 12, 50, 51; V, 415; VI, 115, 153, 168.<\/p>\n Ma\u2018mer b. M\u00fcsenn\u00e2, Mec\u00e2z\u00fc\u2019l-\u1e32ur\u02be\u00e2n (n\u015fr. Fuat Sezgin), Beyrut 1401\/1981, I, 32.<\/p>\n Burh\u00e2neddin \u0130bn M\u00fcflih, Me\u1e63\u00e2\u02beib\u00fc\u2019l-ins\u00e2n min mek\u00e2\u02beidi\u2019\u015f-\u015fey\u1e6d\u00e2n, Beyrut 1404\/1984, s. 153-183.<\/p>\n \u0130bn Eb\u00fc\u2019d-D\u00fcny\u00e2, Mek\u00e2\u02beid\u00fc\u2019\u015f-\u015fey\u1e6d\u00e2n (n\u015fr. Mecd\u00ee es-Seyyid \u0130br\u00e2him), Kahire 1991, s. 85-87.<\/p>\n Hall\u00e2c-\u0131 Mans\u00fbr, Kit\u00e2b\u00fc\u2019\u1e6d-\u1e6cav\u00e2s\u00een (n\u015fr. L. Massignon), Paris 1913, s. 41.<\/p>\n Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n, III, 101; XIV, 30; XV, 262; XXVII, 126.<\/p>\n M\u00e2t\u00fcr\u00eed\u00ee, Te\u02bev\u00eel\u00e2t\u00fc\u2019l-\u1e32ur\u02be\u00e2n (n\u015fr. Murat S\u00fcl\u00fcn), \u0130stanbul 2007, IX, 70.<\/p>\n Ahmed b. Yahy\u00e2, er-Red \u02bfale\u2019l-mes\u00e2\u02beili\u2019l-m\u00fccbire \u02bfan vesveseti \u0130bl\u00ees ve s\u00e2\u02beiri\u2019\u015f-\u015fey\u00e2\u1e6d\u00een (n\u015fr. Hanef\u00ee Seyyid Abdullah, \u0130bl\u00ees fi\u2019t-ta\u1e63avvuri\u2019l-\u0130sl\u00e2m\u00ee i\u00e7inde), Kahire 1421\/2001, s. 277.<\/p>\n \u0130bn S\u00een\u00e2, el-\u0130\u015f\u00e2r\u00e2t, II, 642.<\/p>\n Gazz\u00e2l\u00ee, \u0130\u1e25y\u00e2\u02be\u00fc \u02bful\u00fbmi\u2019d-d\u00een, Kahire 1358\/1939, III, 27.<\/p>\n Eb\u00fc\u2019l-Mu\u00een en-Nesef\u00ee, Ba\u1e25r\u00fc\u2019l-kel\u00e2m, \u0130stanbul 1328, s. 28.<\/p>\n Zemah\u015fer\u00ee, el-Ke\u015f\u015f\u00e2f (Beyrut), II, 98.<\/p>\n Muvaffakuddin \u0130bn Kud\u00e2me, \u1e94emm\u00fc\u2019l-m\u00fcvesvis\u00een ve\u2019t-ta\u1e25\u1e95\u00eer mine\u2019l-vesvese, Beyrut, ts. (D\u00e2r\u00fc\u2019l-matb\u00fb\u00e2ti\u2019l-Arabiyye), s. 6.<\/p>\n Kurtub\u00ee, el-C\u00e2mi\u02bf, I, 294-295.<\/p>\n Eb\u00fc\u2019l-Fid\u00e2 \u0130bn Kes\u00eer, Tefs\u00eer\u00fc\u2019l-\u1e32ur\u02be\u00e2ni\u2019l-\u02bfa\u1e93\u00eem, Beyrut 1385\/1966, III, 332-334, 396; IV, 396.<\/p>\n \u0130bn Kayyim el-Cevziyye, Mek\u00e2\u02beid\u00fc\u2019\u015f-\u015fey\u00e2\u1e6d\u00een fi\u2019l-vesvese ve \u1e95emm\u00fc\u2019l-m\u00fcvesvis\u00een, Beyrut, ts. (D\u00e2r\u00fc\u2019l-matb\u00fb\u00e2ti\u2019l-Arabiyye), s. 6.<\/p>\n a.mlf., \u015eif\u00e2\u02be\u00fc\u2019l-\u02bfal\u00eel (n\u015fr. \u0130s\u00e2m F\u00e2ris el-Harist\u00e2n\u00ee), Beyrut 1417\/1997, s. 453.<\/p>\n \u0130bn Teymiyye, Mecm\u00fb\u02bfu fet\u00e2v\u00e2, IV, 235, 346.<\/p>\n S\u00fcy\u00fbt\u00ee, La\u1e33\u1e6d\u00fc\u2019l-merc\u00e2n f\u00ee a\u1e25k\u00e2mi\u2019l-c\u00e2n (n\u015fr. Mustafa Abd\u00fclk\u0101dir At\u00e2), Beyrut 1406\/1986, s. 256-276.<\/p>\n \u00c2l\u00fbs\u00ee, R\u00fb\u1e25u\u2019l-me\u02bf\u00e2n\u00ee, III, 49; XV, 295; XXVII, 105.<\/p>\n A. Jeffery, The Foreign Vocabulary of the Qur\u2019\u0101n, Baroda 1938, s. 47, 187-190.<\/p>\n Elmal\u0131l\u0131, Hak Dini, \u0130stanbul 1960, I, 320; V, 3059; VIII, 5389.<\/p>\n \u00d6mer S\u00fcleyman el-E\u015fkar, \u02bf\u00c2lem\u00fc\u2019l-cin ve\u2019\u015f-\u015fey\u00e2\u1e6d\u00een, K\u00fcveyt 1404\/1984, s. 17, 22, 48-49, 62-63, 156-162, 169-181.<\/p>\n Riy\u00e2z el-Abdullah, el-Cin ve\u2019\u015f-\u015fey\u00e2\u1e6d\u00een beyne\u2019l-\u02bfilm ve\u2019d-d\u00een, D\u0131ma\u015fk 1406\/1986, s. 33-70.<\/p>\n M. Ali Hamed Seyyid\u00e2b\u00ee, \u1e24a\u1e33\u012b\u1e33at\u00fc\u2019l-cin ve\u2019\u015f-\u015fey\u00e2\u1e6d\u00een mine\u2019l-Kit\u00e2b ve\u2019s-S\u00fcnne, Kahire 1989, s. 16-19.<\/p>\n R\u00e2c\u00ee el-Esmer, e\u015f-\u015eey\u00e2\u1e6d\u00een: \u1e24a\u1e33\u012b\u1e33at\u00fch\u00e2 – et-te\u1e25a\u1e63\u1e63un\u00fc minh\u00fcm, Trablus 1991, s. 13-33, 85.<\/p>\n Ukk\u00e2\u015fe Abd\u00fclmenn\u00e2n et-T\u00eeb\u00ee, e\u015f-\u015eey\u1e6d\u00e2n f\u00ee \u1e92\u0131l\u00e2li\u2019l-\u1e32ur\u02be\u00e2n li\u2019\u015f-\u015eey\u1e2b Seyyid \u1e32u\u1e6dub, Kahire 1992, s. 8.<\/p>\n L. Koehler \u2013 W. Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament (trc. M. E. J. Richardson), Leiden 1994, III, 1312, 1316-1317.<\/p>\n M. H\u00fcseyin Tab\u00e2tab\u00e2\u00ee, el-Ma\u1e2bl\u00fb\u1e33\u0101t\u00fc\u2019l-\u1e2bafiyye fi\u2019l-\u1e32ur\u02be\u00e2n, Beyrut 1415\/1995, s. 56.<\/p>\n Ali Osman Ate\u015f, Kur\u2019an ve Hadislere G\u00f6re \u015eeytan, \u0130stanbul 1995, s. 134-153, 236, 326.<\/p>\n G. Scognamillo, Do\u011fu ve Bat\u0131 Kaynaklar\u0131na G\u00f6re \u015eeytan (trc. Arif Arslan), \u0130stanbul 1999, s. 59-69.<\/p>\n Abd\u00fclaz\u00eez b. S\u00e2lih el-Ubeyd, \u02bfAd\u00e2vet\u00fc\u2019\u015f-\u015fey\u1e6d\u00e2n li\u2019l-ins\u00e2n kem\u00e2 c\u00e2\u02beet fi\u2019l-\u1e32ur\u02be\u00e2n, Mekke 1421, s. 12-13.<\/p>\n Hanef\u00ee Seyyid Abdullah, \u0130bl\u00ees fi\u2019t-ta\u1e63avvuri\u2019l-\u0130sl\u00e2m\u00ee, Kahire 1421\/2001, s. 241-258.<\/p>\n Fazlur Rahman, Ana Konular\u0131yla Kur\u2019an (trc. Alparslan A\u00e7\u0131kgen\u00e7), Ankara 2003, s. 185-197.<\/p>\n Muhammed Esed, Kur\u2019an Mesaj\u0131: Meal-Tefsir (trc. Ahmet Ert\u00fcrk \u2013 Cahit Koytak), \u0130stanbul 2004, s. 1335-1336.<\/p>\n Vah\u00eed Abd\u00fcssel\u00e2m B\u00e2l\u00ee, Vi\u1e33\u0101yet\u00fc\u2019l-ins\u00e2n mine\u2019l-cin ve\u2019\u015f-\u015fey\u1e6d\u00e2n, Beyrut, ts. (D\u00e2r\u00fc\u2019l-k\u00fct\u00fcbi\u2019l-ilmiyye), s. 55-119.<\/p>\n A. S. Tritton, \u201cSpirits and Demons in Arabia\u201d, JRAS (1934), s. 715-727.<\/p>\n a.mlf., \u201cS\u0332h\u0332ai\u1e6d\u0101n\u201d, EI, IV, 286-287.<\/p>\n A. J. Wensinck, \u201cIbl\u012bs\u201d, EI, II, 351.<\/p>\n A. S. Furat, \u201c\u015eeytan\u201d, \u0130A, XI, 491-492.<\/p>\n T. Fahd, \u201cS\u0332h\u0332ay\u1e6d\u0101n\u201d, EI2 (\u0130ng.), IX, 406-408.<\/p>\n A. Rippin, \u201cS\u0332h\u0332ay\u1e6d\u0101n\u201d, a.e., IX, 408-409.<\/p>\n Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2010 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 39. cildinde, 99-101 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n 2\/2 \u015eeytan kelimesi Ahd-i At\u00eek\u2019in erken d\u00f6nemlere ait b\u00f6l\u00fcmlerinde cins ismi olarak (satan) \u201cd\u00fc\u015fman, muhalif, engel olan, dava eden, su\u00e7layan ve amac\u0131n\u0131 gizleyen ki\u015fi\u201d anlam\u0131nda kullan\u0131l\u0131r. Asker\u00ee, siyas\u00ee veya hukuk\u00ee m\u00e2nada muhalefet durumunda olan ya da zorluk \u00e7\u0131karan ki\u015filer (I. Samuel, 29\/4; II. Samuel, 19\/22; I. Krallar, 5\/4; 11\/14, 23, 25; Mezmurlar, 109\/6) veya Peygamber Balam\u2019\u0131 engellemeye \u00e7al\u0131\u015fan Tanr\u0131\u2019n\u0131n mele\u011fi hakk\u0131nda \u201cd\u00fc\u015fman, muhalif\u201d m\u00e2nas\u0131nda \u015feytan nitelemesine yer verilmi\u015ftir (Say\u0131lar, 22\/22, 32). Daha ge\u00e7 d\u00f6nemlere ait b\u00f6l\u00fcmlerde ise \u015feytan kelimesi \u00f6zel isim bi\u00e7iminde (ha-Satan) Tanr\u0131\u2019n\u0131n hizmetinde \u00e7al\u0131\u015fan d\u00fc\u015f\u00fck r\u00fctbeli semav\u00ee toplulu\u011fun bir \u00fcyesi s\u0131fat\u0131yla yery\u00fcz\u00fcnde dola\u015f\u0131p Tanr\u0131\u2019n\u0131n izniyle Eyub\u2019u s\u0131nayan (Eyub, 1\/6-2\/10), semav\u00ee mahkemede ba\u015fk\u00e2hin Ye\u015fu\u2019yu su\u00e7layan g\u00f6revli, yarg\u0131\u00e7 (Zekarya, 3\/1-3); bir ileri a\u015famada kendi ba\u015f\u0131na \u0130sr\u00e2il\u2019e kar\u015f\u0131 duran ve Kral D\u00e2v\u00fbd\u2019u say\u0131m yapmaya k\u0131\u015fk\u0131rtarak Tanr\u0131\u2019y\u0131 k\u0131zd\u0131rmas\u0131na ve 70.000 \u0130sr\u00e2illi\u2019yi \u00f6ld\u00fcrmesine sebep olan semav\u00ee varl\u0131k bi\u00e7iminde yer alm\u0131\u015ft\u0131r (I. T\u00e2rihler, 21\/1-14; kr\u015f. II. Samuel, 24\/1-10).<\/p>\n Ahd-i At\u00eek sonras\u0131 d\u00f6nemde yaz\u0131lm\u0131\u015f olan, melekler ve k\u00f6t\u00fc ruhlar, d\u00fcnyan\u0131n sonu ve ruhun kaderiyle ilgili il\u00e2h\u00ee s\u0131rlar\u0131n if\u015fa edildi\u011fi apokrif\/apokaliptik literat\u00fcrde Tanr\u0131\u2019dan ba\u011f\u0131ms\u0131z somut bir varl\u0131k bi\u00e7iminde daha belirgin bir \u015feytan fig\u00fcr\u00fcne rastlanmaktad\u0131r. Burada da \u015feytan, Ahd-i At\u00eek\u2019te oldu\u011fu gibi Tanr\u0131\u2019n\u0131n a\u015fa\u011f\u0131s\u0131ndaki konumunu temelde korumakla birlikte k\u00f6t\u00fcl\u00fckle do\u011frudan \u00f6zde\u015fle\u015fecek \u015fekilde yery\u00fcz\u00fcnde fesada sebep olan g\u00fcnahk\u00e2r, yoldan \u00e7\u0131km\u0131\u015f meleklerin ba\u015f\u0131, cennetten kovulan ve y\u0131lan arac\u0131l\u0131\u011f\u0131yla \u00c2dem\u2019in ve Havv\u00e2\u2019n\u0131n d\u00fc\u015f\u00fc\u015f\u00fcne, \u00f6l\u00fcm\u00fcn d\u00fcnyaya girmesine yol a\u00e7an semav\u00ee varl\u0131k \u015feklinde tasvir edilmi\u015f (I. Enoch, 54-55, 65\/6; 69\/6; II. Enoch, 18\/3-4 [kr\u015f. Tekv\u00een 6], 31\/3-5; Wisdom of Solomon, 2\/24; Book of Jubilees, 10\/1-12; 11\/5, 11; 19\/28; 23\/29; 40\/9; 46\/2; 50\/5; Life of Adam and Eve, 12\/3), buna paralel olarak k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 ve Tanr\u0131\u2019n\u0131n antitezi \u015feklinde g\u00f6r\u00fclm\u00fc\u015ft\u00fcr (I. Enoch, 9\/6; 10\/8). Yahudi Essen\u00ee cemaatiyle ve \u00ces\u00e2 Mes\u00eeh taraftarlar\u0131yla ili\u015fkilendirilen \u00d6l\u00fcdeniz (Kumran) yazmalar\u0131nda \u015feytan ayd\u0131nl\u0131\u011f\u0131n efendisinin kar\u015f\u0131s\u0131nda yer alan karanl\u0131\u011f\u0131n prensine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. \u0130yi-k\u00f6t\u00fc d\u00fcalizmi, ayd\u0131nl\u0131k ve karanl\u0131k g\u00fc\u00e7ler aras\u0131ndaki kozmik sava\u015f fikri \u00fczerine temellenen Kumran \u00f6\u011fretisinde b\u00fct\u00fcn g\u00fcnahlar\u0131n ve k\u00f6t\u00fcl\u00fcklerin \u015feytan\u0131n ve ordusunun (Kumran cemaatinden olmayanlar) h\u00fckmetti\u011fi bu karanl\u0131k alanda cereyan etti\u011fi, fakat bunun Tanr\u0131\u2019ya ra\u011fmen de\u011fil bil\u00e2kis Tanr\u0131\u2019n\u0131n gizemli i\u015flerinin sonucunda ger\u00e7ekle\u015fti\u011fi kabul edilmi\u015ftir (The Community Rule 3-4; The War Rule 1, 13; Curses of Satan and His Lot 286-7; The Thanksgiving Hymns 7; Damascus Document 2:18).<\/p>\n Ahd-i Ced\u00eed\u2019e gelindi\u011finde d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc tamamlayan \u015feytan fig\u00fcr\u00fc Avrupa literat\u00fcr\u00fcne de girecek -Dante Alighieri\u2019nin Divina Commedia\u2019s\u0131, John Milton\u2019un Paradise Lost\u2019u, J. W. von Goethe\u2019nin Faust\u2019u- ve h\u0131ristiyan d\u00fcnyas\u0131ndaki h\u00e2kim \u015feytan imaj\u0131n\u0131 olu\u015fturacak \u015fekilde insanl\u0131\u011f\u0131n ayart\u0131c\u0131s\u0131 (\u0130bl\u00ees, y\u0131lan), \u00ces\u00e2\u2019n\u0131n ba\u015f d\u00fc\u015fman\u0131 (decc\u00e2l), iyi-k\u00f6t\u00fc sava\u015f\u0131ndaki kozmik d\u00fc\u015fman bi\u00e7iminde ortaya konmu\u015ftur. Sinoptik \u0130nciller diye isimlendirilen ilk \u00fc\u00e7 \u0130ncil\u2019de \u015feytandan fizik\u00ee ve ruh\u00ee hastal\u0131klara sebep olan, d\u00fcnyay\u0131 ele ge\u00e7irmeye \u00e7al\u0131\u015fan cinlerin veya k\u00f6t\u00fc ruhlar krall\u0131\u011f\u0131n\u0131n ba\u015f\u0131 olarak s\u0131k\u00e7a bahsedilmi\u015f (Matta, 12\/24-27; Markos, 3\/20-30; Luka, 10\/19; 11\/14-23), bu ba\u011flamda Yahy\u00e2\u2019n\u0131n vaftizine \u015feytandan koruma fonksiyonu atfedilmi\u015f, ayn\u0131 zamanda engelleyen, fitneci, g\u00fcnaha sevkeden, muhalif ve \u00ces\u00e2\u2019n\u0131n ba\u015f d\u00fc\u015fman\u0131 \u015feklinde nitelendirilmi\u015f (Matta, 4\/1-11; Markos, 1\/12-13; Luka, 4\/1-13; 8\/11-15; 22\/1-3; Resullerin \u0130\u015fleri, 26\/18), bilhassa mezhep \u00e7at\u0131\u015fmalar\u0131nda rakipler (Fer\u00ees\u00eeler, yaz\u0131c\u0131lar vb.) \u015feytanla \u00f6zde\u015fle\u015ftirilmi\u015ftir (Matta, 12\/34, 39, 13\/18-23, 15\/13, 16\/1-4, 23; Markos, 4\/13-20, 8\/33, 13\/24-27). Yuhanna \u0130ncili\u2019nde de \u015feytan benzer \u015fekilde \u00ces\u00e2\u2019n\u0131n muhalifleri\/engelleyicileri (yahudiler, Yahuda \u0130skariyot vb.) bi\u00e7iminde g\u00f6r\u00fclm\u00fc\u015f, insanlar\u0131 kullanarak cin \u00e7arpmas\u0131, hastal\u0131k ve kalpleri ifsat etme gibi k\u00f6t\u00fcl\u00fckler i\u00e7in \u00e7al\u0131\u015fan ve bu d\u00fcnyaya h\u00fckmeden g\u00fc\u00e7, bu d\u00fcnyan\u0131n prensi \u015feklinde sunulmu\u015ftur (6\/70-71; 8\/44; 12\/31; 13\/2, 27; 14\/30; 16\/11). Sinoptik \u0130nciller\u2019de oldu\u011fu gibi Pavlus\u2019un Mektuplar\u0131\u2019nda da \u015feytan engelleyici s\u0131fat\u0131yla \u00f6ne \u00e7\u0131km\u0131\u015f; rakip hav\u00e2riler ba\u015fta olmak \u00fczere Pavlus\u2019un misyoner faaliyetlerini engellemeye, Roma h\u0131ristiyan cemaatini b\u00f6lmeye ve y\u0131kmaya \u00e7al\u0131\u015fanlar\u0131n sembolik ifadesi (Romal\u0131lar\u2019a Mektup, 16\/17-20; Korintoslular\u2019a \u0130kinci Mektup, 2\/11; 11\/3-5, 13-15; Sel\u00e2nikliler\u2019e Birinci Mektup, 2\/18), ayn\u0131 zamanda -ruha ve bedene g\u00f6re ya\u015fayanlar aras\u0131ndaki kar\u015f\u0131tl\u0131k \u00e7er\u00e7evesinde- g\u00fcnaha sevkeden ayart\u0131c\u0131 g\u00fc\u00e7 ve bu d\u00fcnyan\u0131n tanr\u0131s\u0131 diye nitelendirilmi\u015ftir (Korintoslular\u2019a Birinci Mektup, 4\/4; 5\/5; 7\/5; Galatyal\u0131lar\u2019a Mektup, 5\/19-21). Kilisenin (\u00ces\u00e2\u2019n\u0131n krall\u0131\u011f\u0131) d\u0131\u015f\u0131na at\u0131lma \u015feytan\u0131n alan\u0131na girmeye denk g\u00f6r\u00fclm\u00fc\u015ft\u00fcr (Korintoslular\u2019a Birinci Mektup, 5\/5, 13).<\/p>\n D\u00fcnyan\u0131n sonunda iyi-k\u00f6t\u00fc aras\u0131nda ger\u00e7ekle\u015fecek kozmik sava\u015f temas\u0131n\u0131 i\u015fleyen Vahiy kitab\u0131, Ahd-i Ced\u00eed\u2019de bahsi ge\u00e7en \u015feytan tiplemelerinin hepsini (h\u0131ristiyan cemaati i\u00e7inde Pavlus\u2019un mesaj\u0131na kar\u015f\u0131 olanlar, \u00ces\u00e2\u2019y\u0131 ayartmaya \u00e7al\u0131\u015fan, Yahuda \u0130skariyot\u2019un i\u00e7ine giren k\u00f6t\u00fc ruh vb.) i\u00e7ermesi bak\u0131m\u0131ndan \u00f6nemlidir. Burada \u015feytan Tanr\u0131\u2019dan ba\u011f\u0131ms\u0131z hareket eden, daha g\u00fc\u00e7l\u00fc ve hilek\u00e2r, fakat ayn\u0131 zamanda daha fazla kar\u015f\u0131 konulan ve a\u015fa\u011f\u0131lanan bir fig\u00fcr olarak d\u00fcnyadaki b\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin tezah\u00fcr\u00fc, Tanr\u0131\u2019n\u0131n ve (yeni) \u0130sr\u00e2il\u2019in\/Mes\u00eeh\u2019in kozmik d\u00fc\u015fman\u0131 \u015feklinde sunulmu\u015f, yahudiler ve Roma y\u00f6netiminin k\u0131y\u0131m\u0131ndan kurtulmak i\u00e7in yahudi gibi g\u00f6r\u00fcnen h\u0131ristiyanlar \u015feytan\u0131n sinagogu\/cemaati diye nitelendirilmi\u015ftir (2\/9-10, 13; 3\/9; 20\/10; kr\u015f. Resullerin \u0130\u015fleri, 13\/50; 14\/2, 5, 19; 17\/5). Boynuzlu, kuyruklu, k\u0131rm\u0131z\u0131 renkli ejderha bi\u00e7iminde d\u00fc\u015f\u00fcn\u00fclen ve genellikle Roma ile ili\u015fkilendirilen \u015feytan tasvirinden (13\/8, 18; 16\/13; 17\/9-10; 19\/20; 20\/2, 7-10; Daniel, 7\/24), M\u00eek\u00e2il ve melekleriyle \u015feytan ve melekleri aras\u0131nda cennette ger\u00e7ekle\u015fen sava\u015f\u0131n sonunda \u015feytan\u0131n ve ordular\u0131n\u0131n yenilip yery\u00fcz\u00fcne g\u00f6nderilmesi ve kiliseye sava\u015f a\u00e7mas\u0131ndan (12\/1-17; kr\u015f. \u0130\u015faya, 27\/1; Mezmurlar, 74\/13-14; Eyub, 26\/12; Daniel, 7; 10\/13-21; 12\/1), Mes\u00eeh (kuzu) ile \u015feytan (canavar) aras\u0131ndaki son sava\u015fta \u015feytan\u0131n bir melek taraf\u0131ndan 1000 y\u0131l s\u00fcresince yerin alt\u0131na hapsedilmesinden, bu s\u00fcrenin bitiminde serbest b\u0131rak\u0131l\u0131p milletlerden ordu kuraca\u011f\u0131ndan, fakat sonunda Tanr\u0131 kar\u015f\u0131s\u0131nda yenilgiye u\u011frayaca\u011f\u0131ndan bahsedilmi\u015ftir. \u015eeytan\u0131n ate\u015f ve s\u00fclf\u00fcrle cezaland\u0131r\u0131lmas\u0131 h\u0131ristiyan teolojisinde b\u00fct\u00fcn g\u00fcnahk\u00e2rlara te\u015fmil edilmi\u015f, bunun sonunda yeniden dirilmenin ve yeni \u00e7a\u011f\u0131n, yani kozmik bar\u0131\u015f d\u00f6neminin ba\u015flayaca\u011f\u0131na inan\u0131lm\u0131\u015ft\u0131r.<\/p>\n Rabb\u00e2n\u00ee literat\u00fcre gelince erken d\u00f6neme ait metinlerde \u015feytana seyrek\u00e7e at\u0131f yap\u0131lm\u0131\u015f ve \u00e7o\u011funlukla insanlar\u0131 k\u00f6t\u00fcl\u00fc\u011fe sevkeden ilke \u015feklinde sunulmu\u015ftur (Tosefta, Sabbath, 17\/3). Talmud\u2019da \u015feytandan somut anlamda ayart\u0131c\u0131 ve s\u0131nay\u0131c\u0131 \u00f6zelli\u011fe sahip semav\u00ee varl\u0131k olarak s\u00f6z edilmi\u015ftir. Ahd-i At\u00eek\u2019te bahsi ge\u00e7en \u00c2dem\u2019in yasak meyveden yemesi, \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n buza\u011f\u0131 heykeline tapmas\u0131, D\u00e2v\u00fbd\u2019un evli bir kad\u0131nla ili\u015fkiye girmesi vb. g\u00fcnahlar\u0131n sorumlusunun, ayn\u0131 zamanda \u0130br\u00e2him\u2019i o\u011flunu kurban etmekle ve Eyub\u2019u hastal\u0131kla s\u0131nama konusunda Tanr\u0131\u2019y\u0131 ikna edenin \u015feytan oldu\u011fu kabul edilmi\u015ftir (Berakoth, 9a; Gittin, 52a; Shabbath, 89a; Sanhedrin, 107a; kr\u015f. Book of Jubilees, 17-18; 48). Ayr\u0131ca yahudi yeni y\u0131l\u0131nda (Ti\u015fri, 1) \u00fcflenen boynuzun (\u015fofar) \u015feytan\u0131 \u015fa\u015f\u0131rtma amac\u0131na hizmet etti\u011fine, yahudi takviminin en kutsal g\u00fcn\u00fc olan Kef\u00e2ret g\u00fcn\u00fcnde (Ti\u015fri, 10) \u015feytan\u0131n g\u00fcc\u00fcn\u00fc kaybetti\u011fine inan\u0131lm\u0131\u015ft\u0131r (Rosh Hashana, 16b; Yoma, 20a). Yahudi folkloru gelene\u011finde bilhassa cinsel ayart\u0131c\u0131l\u0131kla \u00f6zde\u015fle\u015ftirilen \u015feytan\u0131n de\u011fi\u015fik \u015fekillere (ke\u00e7i, aslan, kurba\u011fa, y\u0131lan, ejderha, kad\u0131n vb.) girdi\u011fi kabul edilmi\u015ftir. Kabalistik gelenekte \u015feytana iyileri k\u00f6t\u00fclerden ay\u0131rmak i\u00e7in insanlar\u0131 s\u0131nama anlam\u0131nda olumlu \u00f6zellik atfedilmi\u015ftir (Zohar, Trumah, 163a). Yahudi ve h\u0131ristiyan literat\u00fcr\u00fcnde \u015feytanla ba\u011flant\u0131l\u0131 olarak satan, satanas, satanel kelimeleri d\u0131\u015f\u0131nda \u201cbeliar\/belial\u201d (\u0131\u015f\u0131ks\u0131z\/de\u011fersiz), \u201cbeelzebub\/beelzebul\u201d (semav\u00ee evin sahibi), \u201c\u015femyaza\/\u015femihaza\u201d (ad\u0131 g\u00fc\u00e7l\u00fc), \u201cazazel\u201d (engebeli ve dik yama\u00e7 veya eski \u0130srail\u2019de kendisine g\u00fcnah ke\u00e7isi kurban edilen tanr\u0131, Levililer, 16\/1-22; Mi\u015fna, Yoma, 6\/1), \u201cmastima\u201d (su\u00e7lay\u0131c\u0131), \u201csammael\u201d (Tanr\u0131\u2019n\u0131n zehri), \u201cdiabolos\u201d (iftirac\u0131), \u201clusifer\u201d (\u0131\u015f\u0131k ta\u015f\u0131y\u0131c\u0131), \u201cmefistofeles\u201d (yok edici\/yalanc\u0131) gibi isimler kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n \u015eeytan fig\u00fcr\u00fcn\u00fcn Kit\u00e2b-\u0131 Mukaddes boyunca ge\u00e7irdi\u011fi de\u011fi\u015fimde baz\u0131 fakt\u00f6rlerin rol oynad\u0131\u011f\u0131 kabul edilmektedir. Buna g\u00f6re bilhassa B\u00e2bil s\u00fcrg\u00fcn\u00fcn\u00fcn (m.\u00f6. VI. y\u00fczy\u0131l) ard\u0131ndan \u0130sr\u00e2il toplumunda tek tanr\u0131 inanc\u0131n\u0131n k\u00f6k salmas\u0131 ve buna paralel olarak s\u00fcrg\u00fcnden d\u00f6nenlerle kalanlar aras\u0131nda do\u011fru inan\u00e7 ve Tanr\u0131\u2019n\u0131n ger\u00e7ek kavmi kavgas\u0131n\u0131n ya\u015fanmas\u0131, ayn\u0131 zamanda s\u00fcrg\u00fcn\u00fc izleyen ikinci m\u00e2bed d\u00f6neminde \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n yabanc\u0131 (bilhassa Selevki) y\u00f6netimler alt\u0131nda bask\u0131, asimilasyon ve k\u0131y\u0131ma m\u00e2ruz kalmas\u0131, bir taraftan k\u00f6t\u00fcl\u00fc\u011f\u00fcn sebebi (teodise) \u00fczerine d\u00fc\u015f\u00fcnme ve hem iyili\u011fin hem k\u00f6t\u00fcl\u00fc\u011f\u00fcn yarat\u0131c\u0131s\u0131 olan mutlak ve tek otorite konumundaki Tanr\u0131 fikrini yumu\u015fatma ihtiyac\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131, di\u011fer taraftan mezhep ayr\u0131\u015fmalar\u0131 (Fer\u00ees\u00ee, Sad\u00fbk\u012b, Essen\u00ee) ve ideolojik k\u0131r\u0131lmalar (Helenik Ha\u015fmoniler ve kar\u015f\u0131tlar\u0131) neticesinde kar\u015f\u0131t gruplar\u0131n \u00f6tekile\u015ftirilmesiyle sonu\u00e7lanm\u0131\u015ft\u0131r. Di\u011fer taraftan \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n ba\u015ftan itibaren Ken\u2018\u00e2n, M\u0131s\u0131r, B\u00e2bil, Pers, Grek ve Roma gibi farkl\u0131 k\u00fclt\u00fcrlerin inan\u00e7lar\u0131ndan etkilenmesi ve bu etkinin yukar\u0131da belirtilen k\u00f6t\u00fcl\u00fck problemi ve \u00f6tekile\u015ftirmeyle birle\u015fmesi sonucunda k\u00f6t\u00fcl\u00fc\u011f\u00fcn Tanr\u0131\u2019dan ba\u011f\u0131ms\u0131z bir kayna\u011f\u0131n\u0131n oldu\u011fu fikrine ve kar\u015f\u0131t gruplar\u0131n \u015fahs\u0131nda somut bir kozmik d\u00fc\u015fman anlay\u0131\u015f\u0131na ula\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n Bu noktada Ken\u2018\u00e2n, M\u0131s\u0131r, B\u00e2bil ve Pers k\u00fclt\u00fcrlerindeki iyilik\/bereket tanr\u0131lar\u0131na veya ba\u015fkahramanlara sava\u015f a\u00e7an yer alt\u0131 (k\u00f6t\u00fcl\u00fck, karanl\u0131k, \u00f6l\u00fcm) tanr\u0131lar\u0131 ya da ibl\u00eeslerin ve buna ba\u011fl\u0131 iyi-k\u00f6t\u00fc d\u00fcalizminin \u015feytan fig\u00fcr\u00fcn\u00fcn olu\u015fumuna etkisinden bahsetmek gerekir. Baal ile Mot, Osiris ile Set, G\u0131lgam\u0131\u015f ile Humbaba ve H\u00fcrm\u00fcz (Ahura Mazda) ile Ehrimen (Angra Mainyu) aras\u0131ndaki iyilik-k\u00f6t\u00fcl\u00fck m\u00fccadelesinin benzerinin \u00ces\u00e2\/Tanr\u0131 ile \u015feytan aras\u0131nda ger\u00e7ekle\u015fmesi s\u00f6z konusudur. Ahd-i Ced\u00eed\u2019de ve Orta\u00e7a\u011f Avrupa literat\u00fcr\u00fcnde yer ald\u0131\u011f\u0131 \u00fczere \u015feytan\u0131n kuyruklu, boynuzlu, toynakl\u0131, kanatl\u0131, y\u0131lana benzer tasvirinin ve k\u0131rm\u0131z\u0131yla \u00f6zde\u015fle\u015ftirilmesinin bilhassa Mezopotamya efsanelerinde insan-hayvan kar\u0131\u015f\u0131m\u0131 \u015feklinde tasvir edilen ve Ahd-i At\u00eek\u2019te de yer alan (Mezmurlar, 74\/13-14; Eyub, 41; \u0130\u015faya, 27\/1) kaos\/deniz canavar\u0131 fig\u00fcr\u00fc Lotan\/Livyatan (ya da Tiamat) ile yer alt\u0131 ibl\u00eesi Habayu\u2019dan, ayr\u0131ca k\u0131rm\u0131z\u0131 renkli M\u0131s\u0131r k\u00f6t\u00fcl\u00fck tanr\u0131s\u0131 Set\u2019ten etkilendi\u011fi ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u015eeytan fig\u00fcr\u00fcn\u00fcn geli\u015fimine tesir eden di\u011fer bir motif ise Tekv\u00een\u2019deki yarat\u0131l\u0131\u015f hik\u00e2yesinde bahsi ge\u00e7en (3-4. bablar) hilek\u00e2r y\u0131lan fig\u00fcr\u00fc olup bu fig\u00fcr Ahd-i Ced\u00eed ile apokaliptik ve Rabb\u00e2n\u00ee literat\u00fcrlerde ayart\u0131c\u0131 \u015feytan bi\u00e7imine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr (Life of Adam and Eve, s. 32-34; Vahiy, 12\/9; 20\/2; Talmud, Baba Bathra, 16a; ayr\u0131ca bk. YILAN).<\/p>\n \u0130sl\u00e2m\u2019da ve b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Yahudilik\u2019te \u015feytan d\u00fc\u015fmanl\u0131k a\u00e7\u0131s\u0131ndan Tanr\u0131\u2019ya rakip, fakat konum itibariyle Tanr\u0131\u2019n\u0131n a\u015fa\u011f\u0131s\u0131nda yer alan, hatta Tanr\u0131\u2019n\u0131n otoritesi alt\u0131nda bulunan bir varl\u0131k veya g\u00fc\u00e7 olarak anla\u015f\u0131lm\u0131\u015ft\u0131r. H\u0131ristiyan gelene\u011finde ise d\u00fcnyay\u0131 y\u00f6neten iyi-k\u00f6t\u00fc g\u00fc\u00e7ler ve buna paralel ayd\u0131nl\u0131k ve karanl\u0131k d\u00fcnyalar \u015feklindeki Maniheist ve Zerd\u00fc\u015ft\u00ee d\u00fcalist anlay\u0131\u015fa yakla\u015facak bi\u00e7imde bazan Tanr\u0131\u2019ya denk bir g\u00fc\u00e7 \u015feklinde ortaya konmu\u015ftur. S\u00f6z konusu d\u00fcalist anlay\u0131\u015f, -antik d\u00f6nemde Kumran cemaatinin \u00f6\u011fretisinde yer ald\u0131\u011f\u0131 gibi- Roma Katolik kilisesi taraf\u0131ndan heretik kabul edilen baz\u0131 Orta\u00e7a\u011f h\u0131ristiyan gruplar\u0131nca da benimsenmi\u015ftir. Fransa\u2019da XI. y\u00fczy\u0131lda ortaya \u00e7\u0131kan ve k\u00f6keni heretik-gnostik nitelikli Bogomiller\u2019e (Bulgaristan, X. y\u00fczy\u0131l) dayand\u0131r\u0131lan Katarlar ruh d\u00fcnyas\u0131n\u0131n yarat\u0131c\u0131s\u0131n\u0131n Tanr\u0131, madde d\u00fcnyas\u0131n\u0131n yarat\u0131c\u0131s\u0131n\u0131n \u015feytan oldu\u011funu iddia etmek suretiyle ikili bir \u00f6\u011freti geli\u015ftirmi\u015ftir (The Book of the Two Principles). Ruh-beden kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 esas alan Bogomil\/Katar \u00f6\u011fretisine g\u00f6re \u00ces\u00e2\u2019n\u0131n k\u00fc\u00e7\u00fck karde\u015fi olan \u015feytan, Tanr\u0131\u2019ya kar\u015f\u0131 b\u00fcy\u00fcklenip cennetten kovulduktan sonra af dileyerek kendisine tan\u0131nan serbestlik \u00e7er\u00e7evesinde d\u00fcnyay\u0131 ve topraktan insan\u0131 yarat\u0131p tanr\u0131l\u0131k iddias\u0131nda bulunmu\u015f, bunun \u00fczerine Tanr\u0131 insanl\u0131\u011fa do\u011fru yolu g\u00f6stermek i\u00e7in \u00ces\u00e2\u2019y\u0131 kurtar\u0131c\u0131 olarak yery\u00fcz\u00fcne g\u00f6ndermi\u015ftir (The Secret Supper, The Vision of Isaiah). Bu d\u00fcalizm, M\u0131s\u0131r k\u00f6t\u00fcl\u00fck tanr\u0131s\u0131 Set ile ye\u011feni (Osiris\u2019in o\u011flu) Horus\u2019un tek bedende iki ba\u015f bi\u00e7imindeki tasvirinde ortaya kondu\u011fu \u00fczere iyilikle k\u00f6t\u00fcl\u00fc\u011f\u00fcn ayn\u0131 tanr\u0131 veya kaynaktan \u00e7\u0131kt\u0131\u011f\u0131 \u015feklindeki anlay\u0131\u015fla da benzerlik ta\u015f\u0131maktad\u0131r. Bir di\u011fer gnostik-eklektik karakterli din olan ve \u0130sl\u00e2m co\u011frafyas\u0131nda (Irak) ortaya \u00e7\u0131kan Yez\u00eed\u00eelik\u2019te ise \u00e7ok farkl\u0131 bir \u015feytan anlay\u0131\u015f\u0131 mevcuttur. \u015eeytana tapanlar \u015feklinde de adland\u0131r\u0131lan Yez\u00eed\u00eeler\u2019in Melek T\u00e2us (Kral T\u00e2vus, Az\u00e2z\u00eel) diye isimlendirdikleri \u015feytan, esasen g\u00fcnahk\u00e2r ve kovulmu\u015f bir mele\u011fe de\u011fil Tanr\u0131\u2019n\u0131n (Hud\u00e2) d\u00fcnya ile kendisi aras\u0131nda arac\u0131 olarak yaratt\u0131\u011f\u0131 yedi melek ya da tanr\u0131dan ilkine, dolay\u0131s\u0131yla sayg\u0131n bir varl\u0131\u011fa kar\u015f\u0131l\u0131k gelmektedir (bk. YEZ\u00ceD\u0130YYE).<\/p>\n Genel olarak yahudi ve h\u0131ristiyan geleneklerinde \u015feytana s\u0131nay\u0131c\u0131, ayart\u0131c\u0131, yalanc\u0131, \u00e2si, yer alt\u0131 d\u00fcnyas\u0131n\u0131n (cehennem) efendisi, cezaland\u0131r\u0131c\u0131, Tanr\u0131\u2019n\u0131n ve insanl\u0131\u011f\u0131n kadim d\u00fc\u015fman\u0131, ruhu sat\u0131n alan tefeci, d\u00fczeni, normu ve ahl\u00e2k\u0131 bozan, anar\u015fiyi telkin eden unsur gibi olumsuz \u00f6zellikler atfedilmi\u015f; bazan k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 olan somut bir varl\u0131k, bazan k\u00f6t\u00fcl\u00fck ilkesi, s\u0131k\u00e7a da -bilhassa Bat\u0131 h\u0131ristiyan gelene\u011finde heretikler, paganlar, yahudiler ve m\u00fcsl\u00fcmanlarla ba\u011flant\u0131l\u0131 olarak- yabanc\u0131n\u0131n (d\u00fc\u015fman) temsili \u015feklinde g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u00d6te yandan monoteist din anlay\u0131\u015f\u0131ndan hareketle ortaya konan, \u201cNeden Tanr\u0131 \u015feytana izin veriyor?\u201d sorusuna kar\u015f\u0131l\u0131k Tanr\u0131\u2019n\u0131n d\u00fcnyay\u0131 idaresinde ve Tanr\u0131-insan ili\u015fkilerinde \u015feytan\u0131n s\u0131nama, k\u00f6t\u00fcleri cezaland\u0131rma, mevcut d\u00fczeni zorlayarak yenili\u011fe kap\u0131 aralama gibi \u00f6nemli ve kendinde olumlu fonksiyona sahip oldu\u011funa, ayn\u0131 zamanda \u015feytan\u0131n Tanr\u0131\u2019y\u0131 -bilhassa h\u0131ristiyan Tanr\u0131\u2019s\u0131n\u0131- k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 olmaktan kurtaran kozmik g\u00fcnah ke\u00e7isi g\u00f6revi g\u00f6rd\u00fc\u011f\u00fcne, k\u00f6t\u00fc \u00f6rnek te\u015fkil etmesi sebebiyle \u00f6nemli bir din\u00ee-ahl\u00e2k\u00ee e\u011fitim arac\u0131 oldu\u011funa, daha da \u00f6nemlisi insan\u0131n di\u011fer yar\u0131s\u0131na kar\u015f\u0131l\u0131k geldi\u011fine i\u015faret edilmi\u015ftir. \u201cNeden \u015feytan var?\u201d sorusuna tatmin edici bir cevap bulmak zor g\u00f6r\u00fcnse de b\u00fct\u00fcn bu fonksiyonlar\u0131ndan dolay\u0131 \u015feytan tarihin k\u00f6t\u00fc fakat ka\u00e7\u0131n\u0131lmaz akt\u00f6r\u00fc yahut simgesi bi\u00e7iminde kalmaya devam etmektedir (ayr\u0131ca bk. \u015eER).“<\/p>\n https:\/\/islamansiklopedisi.org.tr\/seytan<\/p>\n","protected":false},"excerpt":{"rendered":" Bir daha OHAL olur d\u00fckkanlar kapan\u0131rsa, kirac\u0131 kiradan kesinti yapabilecek. MUTLKA avukata dan\u0131\u015f\u0131n. Bundesgerichtshof (BGH) Karlsruhe. (Az. XII ZR 8\/21) Ben bu seneyi \u00e7\u0131karamayaca\u011f\u0131m\u2026 \u00c7ok \u015f\u00fck\u00fcr\u2026 Her ge\u00e7en g\u00fcn bir \u00f6ncesini arat\u0131r oldu\u2026 TARIFI\u2026 M\u00fcmk\u00fcn de\u011fil ya, m\u00fcmk\u00fcn de\u011fil. Iiiiiiiiiiiiiiiiiiiiiiiiiii\u2026 Akl\u0131ma geldi, ulan yukar\u0131 gidece\u011fime a\u015fa\u011f\u0131ya gidersem\u2026 Yand\u0131 d\u00f6t\u00fcm. \ud83d\ude42 Hurilerden de olaca\u011f\u0131m\u2026 Acep\u2026 SeytaniyeLER … <\/p>\n
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\n\u0130blis’in cinlerden mi meleklerden mi oldu\u011fu konusunda farkl\u0131 g\u00f6r\u00fc\u015fler olmakla birlikte (razi) bu ve benzeri \u00e2yetler onun meleklerden olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k bir \u015fekilde ifade eder. Ayr\u0131ca melekler, nurani varl\u0131klar olup onlar\u0131n erkeklik ve di\u015filikleri yoktur.
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\nHalbuki bu \u00e2yette \u0130blis’in neslinden s\u00f6z edilmektedir. Melekler, yarat\u0131l\u0131\u015flar\u0131 \u0130tibariyle itaatk\u00e2r varl\u0131klar olup Allah’a asla isyan etmezler, kendilerine emredilenleri yerine getirirler. (Nahl 16\/0; Tahrim 66\/6) Halbuki \u0130blis \u00e7e\u015fitli \u00e2yetlerde ifade edildi\u011fi \u00fczere Allah’a isyan etmi\u015ftir. \u00c7\u00fcnk\u00fc o cinlerdendir, cinler ise itaat ve\u00acya isyan etme \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahip varl\u0131klard\u0131r. Halbuki bu \u00e2yette \u0130blis’in neslinden s\u00f6z edilmektedir. Melekler, yarat\u0131l\u0131\u015flar\u0131 \u0130tibariyle itaatk\u00e2r varl\u0131klar olup Allah’a asla isyan etmezler, kendilerine emredilenleri yerine getirirler. (Nahl 16\/0; Tahrim 66\/6) Halbuki \u0130blis \u00e7e\u015fitli \u00e2yetlerde ifade edildi\u011fi \u00fczere Allah’a isyan etmi\u015ftir. \u00c7\u00fcnk\u00fc o cinlerdendir, cinler ise itaat ve\u00acya isyan etme \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahip varl\u0131klard\u0131r.
\n…
\n…
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\n\u015eeytan da cinlerden oldu\u011funa g\u00f6re bir cinsiyeti var demektir. Cinsiyeti a\u00e7\u0131k\u00e7a belirtilmese de gerek ayetlerden gerekse tefsirlerden \u0130blis\u2019in erkek olabilece\u011fi anla\u015f\u0131lmaktad\u0131r.<\/strong> “<\/p>\n
\n\u0627\u0644\u0634\u064a\u0637\u0627\u0646
\n\u0130nsana musallat olup onu sapt\u0131rmaya \u00e7al\u0131\u015fan ruhan\u00ee varl\u0131k.
\nB\u00f6l\u00fcmler \u0130\u00e7in \u00d6nizleme
\n1\/2M\u00fcellif: \u0130LYAS \u00c7ELEB\u0130B\u00f6l\u00fcme Git
\nS\u00f6zl\u00fckte \u201cuzakla\u015fmak, haktan ve hay\u0131rdan ayr\u0131lmak, muhalefet etmek\u201d anlam\u0131ndaki \u015fatn (\u015f\u00fct\u00fbn) veya \u201c\u00f6fkesinden yan\u0131p tutu\u015fmak\u201d m\u00e2nas\u0131ndaki \u015feyt k\u00f6k\u00fcnde…
\n2\/2M\u00fcellif: SAL\u0130ME LEYLA G\u00dcRKANB\u00f6l\u00fcme Git
\nDi\u011fer Dinlerde. Kit\u00e2b-\u0131 Mukaddes\u2019teki \u015feytan kavram\u0131 ba\u015flang\u0131\u00e7ta daha genel ve dolayl\u0131 anlamda k\u00f6t\u00fc fonksiyonlarla ili\u015fkilendirilirken zamanla \u00f6zel ve…<\/p>\n
\nM\u00fcellif:
\n\u0130LYAS \u00c7ELEB\u0130
\nS\u00f6zl\u00fckte \u201cuzakla\u015fmak, haktan ve hay\u0131rdan ayr\u0131lmak, muhalefet etmek\u201d anlam\u0131ndaki \u015fatn (\u015f\u00fct\u00fbn) veya \u201c\u00f6fkesinden yan\u0131p tutu\u015fmak\u201d m\u00e2nas\u0131ndaki \u015feyt k\u00f6k\u00fcnden t\u00fcredi\u011fi ileri s\u00fcr\u00fclen \u015feyt\u00e2n kelimesi (\u00e7o\u011fulu \u015fey\u00e2t\u00een) \u201chay\u0131rdan ve rahmetten uzakla\u015fm\u0131\u015f yarat\u0131k; yan\u0131p hel\u00e2ke m\u00e2ruz kalm\u0131\u015f varl\u0131k\u201d demektir (R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201c\u015f\u1e6dn\u201d md.; Lis\u00e2n\u00fc\u2019l-\u02bfArab, \u201c\u015f\u1e6dn\u201d md.). Kelimenin \u0130br\u00e2n\u00eece\u2019deki kar\u015f\u0131l\u0131\u011f\u0131 olan satan\u0131n \u201cd\u00fc\u015fmanl\u0131k etmek, su\u00e7lamak, kar\u015f\u0131 gelmek\u201d m\u00e2nas\u0131nda stn veya \u201cgezinmek, hareket etmek, rahats\u0131z etmek, yoldan \u00e7\u0131kmak; sadakatsiz\/inan\u00e7s\u0131z olmak\u201d anlamlar\u0131nda sut\/sth k\u00f6k\u00fcnden t\u00fcredi\u011fi kabul edilmektedir (Koehler \u2013 Baumgartner, III, 1312, 1316-1317). Baz\u0131 dilciler, \u015feytan kelimesinin Arap\u00e7a k\u00f6kenli olup teolojik anlamlar\u0131n\u0131 yahudi-h\u0131ristiyan gelene\u011finden ald\u0131\u011f\u0131n\u0131 iddia ederken baz\u0131lar\u0131 \u0130br\u00e2n\u00eece\u2019den Arap\u00e7a\u2019ya ge\u00e7ti\u011fini, kelimenin yahudi gelene\u011finde \u201ccin\u201d, \u0130sl\u00e2m \u00f6ncesi Araplar\u2019\u0131nda \u201cinsan \u00fcst\u00fc varl\u0131k\u201d m\u00e2nas\u0131na geldi\u011fini ve \u0130sl\u00e2m\u2019da bu iki anlam\u0131n birle\u015ftirildi\u011fini s\u00f6yler (Jeffrey, s. 187-190; EI, IV, 286). \u015eeytan\u0131 ifade etmek i\u00e7in kullan\u0131lan ibl\u00ees bir k\u0131s\u0131m dilcilere g\u00f6re \u201c\u00fcmit kesmek, pi\u015fman olmak, s\u00f6yleyece\u011fi bir \u015fey olmay\u0131p \u015fa\u015f\u0131r\u0131p kalmak\u201d anlam\u0131ndaki ibl\u00e2s k\u00f6k\u00fcnden t\u00fcremi\u015ftir (Lis\u00e2n\u00fc\u2019l-\u02bfArab, \u201cbls\u201d md.); nitekim kelime baz\u0131 \u00e2yetlerde bu anlamda ge\u00e7mektedir (el-En\u2018\u00e2m 6\/44; el-M\u00fc\u2019min\u00fbn 23\/77; er-R\u00fbm 30\/12, 49). Bat\u0131l\u0131 dilciler aras\u0131ndaki yayg\u0131n kabul, ibl\u00ees kelimesinin \u201cen b\u00fcy\u00fck \u015feytan\u201d m\u00e2nas\u0131ndaki Grek\u00e7e diabolostan Arap\u00e7a\u2019ya ge\u00e7ti\u011fi y\u00f6n\u00fcndedir (Jeffrey, s. 47; EI, II, 351). Kelime bir k\u0131s\u0131m dilcilere g\u00f6re de \u0130br\u00e2n\u00eece\u2019den Arap\u00e7a\u2019ya ge\u00e7mi\u015f olup Allah\u2019a isyan etmeden \u00f6nceki ad\u0131 Az\u00e2z\u00eel idi (K\u0101mus Terc\u00fcmesi, \u201c\u015f\u1e6dn\u201d md.; Elmal\u0131l\u0131, I, 320; ayr\u0131ca bk. AZ\u00c2Z\u00ceL). \u015eeytan kar\u015f\u0131l\u0131\u011f\u0131nda t\u00e2\u011f\u016bt, c\u00e2n, ifr\u00eet gibi kelimeler kullan\u0131ld\u0131\u011f\u0131 gibi \u201cm\u00e2rid\u201d (alabildi\u011fine inat\u00e7\u0131) ve \u201cgar\u00fbr\u201d (aldatan) kelimeleriyle de nitelendirilir. C\u00e2hiliye Araplar\u0131\u2019na g\u00f6re yarat\u0131lm\u0131\u015flar\u0131n en \u00e7irkini olan \u015feytan ate\u015fi mesken edinen habis bir ruhtur. Onun g\u00f6klerden haber a\u015f\u0131ran\u0131na m\u00e2rid, bu hususta fazlas\u0131yla m\u00e2hir olan\u0131na ifrit denir. Her \u015fairin kendisine ilhamda bulunan bir \u015feytan\u0131n\u0131n (cin) bulundu\u011funa inan\u0131l\u0131rd\u0131 (R\u00e2c\u00ee el-Esmer, s. 85).<\/p>\n
\nT\u00e2c\u00fc\u2019l-\u02bfar\u00fbs, \u201cbls\u201d, \u201c\u015f\u1e6dn\u201d md.leri.<\/p>\n
\nM\u00fcellif:
\nSAL\u0130ME LEYLA G\u00dcRKAN
\nDi\u011fer Dinlerde. Kit\u00e2b-\u0131 Mukaddes\u2019teki \u015feytan kavram\u0131 ba\u015flang\u0131\u00e7ta daha genel ve dolayl\u0131 anlamda k\u00f6t\u00fc fonksiyonlarla ili\u015fkilendirilirken zamanla \u00f6zel ve aktif m\u00e2nada k\u00f6t\u00fcl\u00fckle \u00f6zde\u015f hale gelmi\u015ftir. Bu d\u00f6n\u00fc\u015f\u00fcm, Ahd-i At\u00eek\u2019te \u015feytan\u0131n d\u00fcnyev\u00ee ba\u011flaml\u0131 soyut bir kavramdan semav\u00ee somut bir varl\u0131\u011fa ge\u00e7mesi \u015feklinde ger\u00e7ekle\u015fmi\u015f, Ahd-i At\u00eek\u2019ten Ahd-i Ced\u00eed\u2019e ge\u00e7i\u015f s\u00fcrecinde \u015feytan, Tanr\u0131\u2019dan a\u015fa\u011f\u0131 konumda yer alan ve fazlaca \u00f6nem verilmeyen bir melek durumundan Tanr\u0131\u2019n\u0131n rakibi olan kozmik g\u00fc\u00e7\/d\u00fc\u015fman durumuna y\u00fckselmi\u015ftir.<\/p>\n