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Kur’ân, Hz. Îsâ’nın babasız yaratıldığını belirtir ve annesine nispetle ondan Meryem oğlu Îsâ Mesîh diye söz eder. Hz. Meryem onu gözden ırak bir yerde doğurduktan sonra kucağında bir bebekle kavmine çıkagelmiş, onlar da babası kötü bir adam, annesi iffetsiz bir kadın olmadığı halde ona böyle çirkin bir fiili nasıl işlediği sorusunu yöneltmişlerdir. İsrailoğullarının bu tepkisi bir yana İncil metinleri de Îsâ Mesîh’i tanrısal boyuta taşımaktadır. Kur’ân, Meryem’i tezkiye etmekte, Îsâ Mesîh’in Allah’ın resulü, kelimesi ve O’ndan bir ruh olduğunu söylemektedir. Bir taraftan Meryem’in iffetsiz olduğu iddiası, diğer taraftan Mesîh’in tanrılaştırılması, ifrat ve tefrit noktasına varan iki uç noktadır. Bunların aksine Kur’ân, ilgili muhataplara birtakım tenkitler yöneltmiştir. Tûfî, el-İşârâtü’l-ilâhiyye ile’l-mebâhisi’l-usûliyye adlı eserinde bu tartışmalara, ilgili ayetler çerçevesinde Yahudi, Hristiyan ve Müslümanlar arasındaki ihtilaflı konular olarak yer vermektedir. el-İşârât merkezli bu çalışmada ise İncillerin birbiriyle çelişkili ifadeler barındırması, Hristiyanlığın asli kaynaklarının bizi sahih bilgiye ulaştıramayacağı neticesine götürmektedir. Yahudiliğin kapalı devre işleyip kendi dışında herhangi bir dini, Hristiyanlık ve Müslümanlığı din olarak kabul etmemesi, başlı başına bir sorundur. Yahudi ve Hristiyanları, insafa ve tutarlı olmaya çağıran Kur’an’ın bu çağrısı ise ilgili muhataplarca yeterince karşılık bulmamaktadır.
The Qur'an mentions that Jesus was created without a father and, in relation to his mother, refers to him Jesus Christ as the end of Virgin Mary. After giving birth to Jesus in a remote place, Mary came to every tribe with a baby in every arms. They asked her how she could commit such a disgraceful act when her father was not a bad man and her mother was not a impure woman. Unlike this response of the Israelites, Biblical texts carry Jesus to divine dimension. The Qur’an clears it and mentions that Jesus is a messenger of God, a word of Him and a soul from Him. Accusations that Mary was an impure woman, on the one hand, and deifying of Jesus, on the other, represent two extremes. In contrast, the Qur'ān expresses some criticisms to relevant interlocutors. In his work entitled al-Ishārāt alilāhiyyah ila'l-mebāąith al-uśūliyyah Ēūfī deals with these discussions in the context of involved verses of the Qur'ān as controversial issues among Jews, Christians and Muslims. In this examine that based al-Ishārāt, the Bible has contradictory information, it leads us to the conclusion that major Christian sources cannot provide us the right information. The fact that Judaism functions as a closed system and does not consider Christianity and Islam as a religion constitutes the very essence of the problem. The Qur'an's invitation for Jews and Christians to be fair and consistent, on the other hand, does not find enough response in its interlocutors.
Qur’ān mentions that Jesus was created without a father and, in relation with his mother, refers to him Jesus Christ as Virgin Mary’s son. After giving birth to Jesus in a remote place, Mary came to her tribe with a baby in her arms. They asked her how she could commit such a disgraceful act when her father was not a bad man and her mother was not an impure woman. Unlike this response of the Israelites, Biblical texts carry Jesus to divine dimension. Qur’ān clears her and mentions that Jesus is messenger of God, word of Him and a soul from Him. Accusations that Mary was an impure woman, on one hand, and deifying of Jesus, on the other, represent two extremes. In contrast, Qur’ān expresses some criticisms to relevant interlocutors. In his work entitled al-Ishārāt alilāhiyyah ila’l-mebāąith al-uśūliyyah Ēūfī deals with these discussions at the context of involved verses of Qur’ān as controversial issues among Jews, Christians and Muslıms. In this examine that based al-Ishārāt, Bibles have contradictory information, it leads us to conclusion that major Christian sources cannot provide us the right information. The fact that the Judaism functions as a closed system and does not consider Christianity and Islam as religion constitutes the very essence of the problem. Qur’ān’s invite for Jews and Christians to be fair and consistent, on the other hand, does not find enough response in its interlocutors.
Alan : Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Ulusal
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