{"id":683,"date":"2024-02-21T12:38:54","date_gmt":"2024-02-21T12:38:54","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=683"},"modified":"2024-02-21T12:45:50","modified_gmt":"2024-02-21T12:45:50","slug":"alevilikte-melekler-cebrail-mikail-azrail-israfil-ve-azazil","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=683","title":{"rendered":"Alevilikte Melekler : Cebrail, Mikail, Azrail, \u0130srafil ve Azazil"},"content":{"rendered":"

Melek<\/b>\u00a0kelimesi (\u00e7o\u011fulu mel\u00e2ike) Ugarit\u00e7e, Habe\u015f\u00e7e, \u0130br\u00e2n\u00eece ve Arap\u00e7a gibi S\u00e2m\u00ee dillerde bulunan \u201cg\u00f6ndermek\u201d anlam\u0131ndaki \u201cl\u02beek<\/b>\u201d k\u00f6k\u00fcnden olup \u201chaberci, el\u00e7i; g\u00fc\u00e7l\u00fc kuvvetli, tasarrufta bulunan, y\u00f6neten\u201d m\u00e2nalar\u0131na gelmektedir. Kelime Grek\u00e7e\u2019ye\u00a0aggelos<\/b>\u00a0(angelos<\/b>), Latince\u2019ye\u00a0angelus, nuncius<\/b>\u00a0(el\u00e7i) ve\u00a0legatus<\/b>\u00a0(mesajc\u0131), Bat\u0131 dillerine\u00a0ange<\/b>\u00a0(Fr.),\u00a0angel<\/b>\u00a0(\u0130ng.) ve\u00a0engel<\/b>\u00a0(Alm.) \u015feklinde ge\u00e7mi\u015ftir. \u0130br\u00e2n\u00eece\u00a0mal\u2018ah<\/b>\u0131n (mal\u2018akh<\/b>) Sanskrit\u00e7e\u2019deki kar\u015f\u0131l\u0131\u011f\u0131\u00a0angiras<\/b>\u00a0(il\u00e2h\u00ee ruh), Pers dilindeki kar\u015f\u0131l\u0131\u011f\u0131\u00a0angaros<\/b>tur (postac\u0131, haberci) (Vacant, \u201cAnge\u201d,\u00a0

 <\/p>\n

Alevilik, \u0130slam’\u0131n bir mezhebi olarak kabul edilen, ancak baz\u0131 farkl\u0131 inan\u00e7 ve uygulamalara sahip olan bir dini harekettir. \u00b9<\/p>\n

Metinde bahsedilen be\u015f ba\u015f melek, Alevi kozmogonisinde \u00f6nemli bir rol oynarlar. Bunlar Cebrail, Mikail, Azrail, \u0130srafil ve Azazil’dir. \u00b2 Azazil, Allah’\u0131n Muhammed ve Ali’nin nuruna secde etmesini reddetti\u011fi i\u00e7in \u015feytan oldu. \u00b3 Cebrail ise Allah’\u0131n kendisine kim oldu\u011funu sordu\u011funda, \u00f6nce kibirli bir cevap verdi\u011fi, sonra ise Ali’nin s\u0131rr\u0131n\u0131 \u00f6\u011frendikten sonra tevbe etti\u011fi i\u00e7in Allah’\u0131n rahmetine kavu\u015ftu. \u2074<\/p>\n

Bu hikayeler, Alevilerin Muhammed ve Ali’ye olan sevgi ve sayg\u0131s\u0131n\u0131, ayn\u0131 zamanda \u015feytan\u0131n kibrini ve Allah’\u0131n adaletini vurgular. Aleviler, Muhammed ve Ali’nin nurunu, kendilerinin de bir par\u00e7as\u0131 oldu\u011fu bir \u0131\u015f\u0131k zinciri olarak g\u00f6r\u00fcrler.<\/p>\n

Be\u015f ba\u015f melek, \u0130slam inanc\u0131nda Allah’\u0131n emirlerini yerine getirmekle g\u00f6revli olan nurdan yarat\u0131lm\u0131\u015f varl\u0131klard\u0131r. Bunlar Cebrail, Mikail, Azrail, \u0130srafil ve Azazil’dir. \u00b9\u00b2<\/p>\n

Cebrail, vahiy mele\u011fi olarak bilinir. Peygamberlere Allah’\u0131n s\u00f6zlerini ula\u015ft\u0131r\u0131r. Meleklerin en \u00fcst\u00fcn\u00fc ve en g\u00fc\u00e7l\u00fcs\u00fcd\u00fcr. \u00b9\u00b2<\/p>\n

Mikail, r\u0131z\u0131k ve ya\u011fmur mele\u011fi olarak bilinir. Do\u011fa olaylar\u0131n\u0131 idare eder. Bitkilerin ye\u015fermesi ve meyvelerin olu\u015fmas\u0131 i\u00e7in \u00e7al\u0131\u015f\u0131r. \u00b9\u00b2<\/p>\n

Azrail, \u00f6l\u00fcm mele\u011fi olarak bilinir. Allah’\u0131n izniyle canl\u0131lar\u0131n ruhlar\u0131n\u0131 al\u0131r. K\u0131yamet g\u00fcn\u00fcnde t\u00fcm varl\u0131klar\u0131n can\u0131n\u0131 alacak ve en son kendisinin de can\u0131n\u0131 verecektir. \u00b9\u00b2<\/p>\n

\u0130srafil, Sur mele\u011fi olarak bilinir. K\u0131yamet g\u00fcn\u00fcnde Sur’a \u00fcfleyecek ve d\u00fcnya hayat\u0131n\u0131 bitirecektir. \u0130kinci kez \u00fcfledi\u011finde ise yeniden dirilme ba\u015flayacakt\u0131r. \u00b9\u00b2<\/p>\n

Azazil, \u015feytan olarak bilinir. Allah’\u0131n emrine kar\u015f\u0131 gelerek Muhammed ve Ali’nin nuruna secde etmeyi reddetti\u011fi i\u00e7in lanetlendi. Kibrinden dolay\u0131 karanl\u0131\u011fa d\u00fc\u015ft\u00fc ve insanlar\u0131 sapt\u0131rmaya \u00e7al\u0131\u015ft\u0131. \u00b9\u00b2<\/p>\n

Alevilikte melekler, Allah’\u0131n emirlerini yerine getiren nurdan yarat\u0131lm\u0131\u015f varl\u0131klar olarak g\u00f6r\u00fcl\u00fcr. Aleviler, Cebrail, Mikail, Azrail, \u0130srafil ve Azazil olmak \u00fczere be\u015f b\u00fcy\u00fck mele\u011fi tan\u0131r. \u00b9\u00b2<\/p>\n

Aleviler, Cebrail’in Allah’\u0131n kendisine kim oldu\u011funu sordu\u011funda, \u00f6nce kibirli bir cevap verdi\u011fi, sonra ise Ali’nin s\u0131rr\u0131n\u0131 \u00f6\u011frendikten sonra tevbe etti\u011fi i\u00e7in Allah’\u0131n rahmetine kavu\u015ftu\u011funa inan\u0131r. \u00b2\u00b3<\/p>\n

Aleviler, Azazil’in Allah’\u0131n Muhammed ve Ali’nin nuruna secde etmesini reddetti\u011fi i\u00e7in \u015feytan oldu\u011funa ve insanlar\u0131 sapt\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 kabul eder. \u00b9\u00b2<\/p>\n

Aleviler, Mikail’in r\u0131z\u0131k ve ya\u011fmur mele\u011fi, Azrail’in \u00f6l\u00fcm mele\u011fi, \u0130srafil’in Sur mele\u011fi oldu\u011funu ve bunlar\u0131n k\u0131yamet g\u00fcn\u00fcnde \u00f6nemli rolleri olaca\u011f\u0131n\u0131 kabul eder. \u00b9<\/p>\n

Aleviler, meleklerin Allah’\u0131n izniyle \u00e7e\u015fitli \u015fekil ve k\u0131l\u0131klara b\u00fcr\u00fcnebildi\u011fini, g\u00f6zle g\u00f6r\u00fcnmediklerini, son derece s\u00fcratli, g\u00fc\u00e7l\u00fc ve kuvvetli olduklar\u0131n\u0131, kanatlar\u0131n\u0131n derecelerini g\u00f6sterdi\u011fini ve pek \u00e7ok melekten sadece bir k\u0131sm\u0131 oldu\u011funu kabul eder. \u00b9<\/p>\n

Politeist dinlerdeki b\u00fcy\u00fck tanr\u0131lar\u0131n daha a\u015fa\u011f\u0131 seviyedeki bu varl\u0131klar\u0131 el\u00e7i, g\u00f6revli ve haberci olarak kulland\u0131\u011f\u0131na da inan\u0131l\u0131yordu. Sem\u00e2v\u00ee el\u00e7i kavram\u0131n\u0131n men\u015fei Yak\u0131ndo\u011fu\u2019nun en eski putperest dinlerine kadar gitmektedir. Mesel\u00e2 Mezopotamyal\u0131 ve Hititli her b\u00fcy\u00fck il\u00e2h, derece itibariyle kendisinden daha a\u015fa\u011f\u0131da bulunan baz\u0131 el\u00e7ilere (sukkallu) ve taht ta\u015f\u0131y\u0131c\u0131lar\u0131na (guzallu) sahipti. Bir k\u0131s\u0131m Hitit metinlerine g\u00f6re ana tanr\u0131\u00e7an\u0131n emrinde el\u00e7ilik yapan iyilik ve k\u00f6t\u00fcl\u00fck melekleri bulunmaktayd\u0131 (

B\u00e2bil dininde hem melekler hem cinler vard\u0131r. B\u00e2bil\u2019de ve Asur\u2019da tanr\u0131larla insanlar aras\u0131nda s\u00fcrekli bir ili\u015fki kurulmaktad\u0131r. Her ferdin kendisine ait, biri \u00f6nden, di\u011feri arkadan y\u00fcr\u00fcyen veya biri sa\u011f\u0131nda, di\u011feri solunda olan iki koruyucu mele\u011fi bulunur. \u015eedu ve Lamassu denilen, kanatl\u0131 bo\u011fa \u015feklinde tasvir edilen, saraylar\u0131n ve m\u00e2bedlerin giri\u015flerinde bek\u00e7ilik yapan cine benzer varl\u0131klar mevcuttur (Finet, s. 37-49). Sumer \u00e7a\u011f\u0131nda da bu t\u00fcr varl\u0131klar iyi ve k\u00f6t\u00fc cinler olarak bir ay\u0131r\u0131ma t\u00e2bi tutulmu\u015f, birincilerin insanlar\u0131 korudu\u011funa, ikincilerin insanlara k\u00f6t\u00fcl\u00fck yapt\u0131\u011f\u0131na inan\u0131lm\u0131\u015ft\u0131r. K\u00f6t\u00fc cinler diye bilinen bu ruhan\u00ee varl\u0131klar daha sonra k\u00f6t\u00fc melekler veya \u015feytanlar olarak kabul edilmi\u015ftir. M\u00e2na itibariyle cin, melek ve \u015feytan\u0131n her \u00fc\u00e7\u00fcn\u00fc de kapsayan bu varl\u0131klar yedi gruba ayr\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca Lil\u00fb, Lil\u00eetu ve Ardat Lili isimleriyle belirtilen \u00fc\u00e7l\u00fc bir grup daha vard\u0131r ki b\u00fct\u00fcn bunlar B\u00e2bil, Asur ve Sumer dinlerinde mevcut olan, g\u00f6revleriyle tan\u0131t\u0131lmaya \u00e7al\u0131\u015f\u0131lan, cin, melek veya \u015feytan diye yorumlanan g\u00f6r\u00fcnmez varl\u0131klard\u0131r (Dhorme, s. 46-47, 266-277). Semav\u00ee olaylar\u0131n mitolojiyle yorumland\u0131\u011f\u0131 en eski \u00e7a\u011flarda bereketli ya\u011fmur getiren bulutlar\u0131n insan muhayyilesinde ya\u011fmur\/rahmet mele\u011fi \u015feklinde \u201ciyi anzu\/anka\u201d, fel\u00e2ket getiren f\u0131rt\u0131na bulutlar\u0131n\u0131n da \u201ck\u00f6t\u00fc anzu\/anka\u201d motiflerini do\u011furdu\u011fu, Sumer men\u015feli bu efsanenin en az be\u015f bin y\u0131ll\u0131k bir zaman dilimi i\u00e7inde b\u00fct\u00fcn \u00d6n Asya\u2019ya ve \u0130ran \u00fczerinden Orta Asya\u2019ya, G\u00fcney Sibirya\u2019ya ve Hindistan\u2019a kadar \u00e7ok geni\u015f bir b\u00f6lgeye yay\u0131l\u0131p g\u00fcn\u00fcm\u00fcze kadar ya\u015fad\u0131\u011f\u0131 belirtilmektedir (Erdem, VIII [1990], s. 79).<\/p>\n

Zerd\u00fc\u015ft\u00eelik\u2019teki en eski Zend-Avesta metinlerinde Ahura Mazda\u2019n\u0131n yan\u0131nda Ame\u015fa Spenta (kutsal \u00f6l\u00fcms\u00fczler) denilen alt\u0131 ba\u015fmele\u011fin bulundu\u011fu belirtilmektedir. Bunlar Vohu M\u00e2n\u00e2h (iyi d\u00fc\u015f\u00fcnce), A\u015fa Vahi\u015fta (en iyi hakikat), Spenta Armaiti (itaat), Kh\u015fatra Vairya (arzu edilen egemenlik), Haurvatat (m\u00fckemmeliyet, b\u00fct\u00fcnl\u00fck ya da sa\u011fl\u0131kl\u0131 olmak) ve Ameretat\u2019t\u0131r (\u00f6l\u00fcms\u00fczl\u00fck). Meleklerin tabiat olaylar\u0131n\u0131 kontrol eden ruhlarla ayn\u0131 say\u0131lmas\u0131 Zerd\u00fc\u015ft\u00eelik\u2019te \u201cFrava\u015fi\u201d (koruyucu ruh) ve \u201cYazata\u201d kavramlar\u0131yla tam olarak uyu\u015fmaktad\u0131r. Meleklerin, insanlara \u015fefaat\u00e7i olmas\u0131 ve onlar\u0131 k\u00f6t\u00fcl\u00fcklerden uzakla\u015ft\u0131rmas\u0131 fikri Avesta\u2019da mevcuttur. Ahura Mazda, meleklerden olu\u015fan ordusuyla Angra Mainyu\u2019ya ve onun \u015feytanlardan (deva) olu\u015fan ordusuna kar\u015f\u0131 sava\u015f halindedir. G\u00f6kte Tanr\u0131 ve melekleri, yery\u00fcz\u00fcnde insanlar, yerin alt\u0131nda \u015feytan ve taraftarlar\u0131 bulunmaktad\u0131r. Meleklerin temel g\u00f6revi Tanr\u0131 ile insan aras\u0131ndaki mesafeyi birle\u015ftirmek, il\u00e2h\u00ee plan\u0131, irade ve kanunu bildirmektir. Avesta\u2019da Angra Mainyu k\u00f6t\u00fc, Spenta Mainyu ise iyi ruh rol\u00fcndedir (Christensen, s. 29;\u00a0

Hinduizm, Budizm, Konf\u00fc\u00e7y\u00fcs\u00e7\u00fcl\u00fck, Jainizm gibi dinlerde insana vahiy getiren meleklerden ziyade k\u00f6t\u00fcl\u00fck simgesi varl\u0131klara inan\u00e7 yayg\u0131nd\u0131r. Hint dinlerinde semada ikamet eden ve \u00f6l\u00fcml\u00fclere g\u00f6r\u00fcnmeyen \u201cdeva\u201dlar ve \u201casura\u201d ad\u0131 verilen k\u00f6t\u00fc g\u00fc\u00e7ler vard\u0131r. Hintliler\u2019in varl\u0131klar hakk\u0131ndaki s\u0131n\u0131flama ve a\u00e7\u0131klamalar\u0131n\u0131n kar\u0131\u015f\u0131kl\u0131\u011f\u0131ndan ve d\u00fczensizli\u011finden yak\u0131nan B\u00eer\u00fbn\u00ee deva denilen melekler, bunlar\u0131n bulundu\u011fu yerler ve bunlarla ilgili di\u011fer varl\u0131klar hakk\u0131nda bilgi verdikten sonra meleklerin ba\u015fkan\u0131n\u0131n Mahadeva oldu\u011funu, deva isminin ondan geldi\u011fini, Hintliler\u2019e g\u00f6re 330 milyon melek bulundu\u011funu ifade etmektedir. Hintliler\u2019in melekler i\u00e7in yeme, i\u00e7me, \u00f6l\u00fcm ve di\u011fer be\u015fer\u00ee halleri c\u00e2iz g\u00f6rd\u00fcklerini, onlar\u0131n bu dereceye ilimle de\u011fil ibadetle varm\u0131\u015f olduklar\u0131na inand\u0131klar\u0131n\u0131 belirtmektedir (T\u00fcmer, s. 161).<\/p>\n

Eski Ahid\u2019de bu varl\u0131klar i\u00e7in \u201cmal\u2018ah\u201d kelimesinin d\u0131\u015f\u0131nda \u201cil\u00e2h\u00ee varl\u0131klar\u201d anlam\u0131nda Allah o\u011fullar\u0131 (Tekv\u00een, 6\/2,4; Eyub, 1\/6; 2\/1; Mezmur, 82\/6; 89\/6), Allah\u2019\u0131n veya g\u00f6klerin yahut y\u00fcksekte olanlar\u0131n ordusu (Tekv\u00een, 32\/1-2; I. Krallar, 22\/19; \u0130\u015faya, 24\/21), mukaddesler (Eyub, 5\/1; Mezmur, 89\/5; Zekarya 14\/5; Daniel, 8\/13), kudretliler (Mezmur 78\/25), il\u00e2hlar (Mezmur, 82\/1, 6; 97\/7) ve kullar (Eyub, 4\/18) tabirleri de kullan\u0131lmaktad\u0131r. \u0130bn Meym\u00fbn, Eski Ahid metinlerinde ge\u00e7en il\u00e2hlar\u0131n Allah\u2019\u0131, rablerin rabbi (Tesniye, 10\/17), g\u00f6klerin Allah\u2019\u0131 (Ezra, 7\/23; Nehemya, 1\/4-5) ifadelerindeki il\u00e2h, rab ve g\u00f6k kelimelerinin de \u201cmelek\u201d m\u00e2nas\u0131nda kullan\u0131ld\u0131\u011f\u0131n\u0131 belirtmektedir. \u00c7ok defa melek yerine \u201cadam\u201d kelimesi de ge\u00e7mektedir. Tekv\u00een\u2019deki k\u0131ssada (32\/24-25) Ya\u2018k\u016bb ile g\u00fcre\u015fen ki\u015fi Ho\u015fea\u2019da (12\/5) \u201cmalakh\u201d diye an\u0131lmaktad\u0131r. Di\u011fer taraftan Eski Ahid\u2019de Gabriel ve Mihael gibi melekler ismen zikredilmekte, Kerubim ve Serafim gibi kanatl\u0131 varl\u0131klardan, melek gruplar\u0131ndan s\u00f6z edilmektedir.<\/p>\n

H\u0131ristiyanl\u0131k\u2019taki melek inanc\u0131 b\u00fcy\u00fck oranda Yahudilik\u2019tekine benzemekte, bu inanc\u0131n kayna\u011f\u0131n\u0131 Kit\u00e2b-\u0131 Mukaddes metinleri ve kilise gelene\u011fi olu\u015fturmaktad\u0131r. Yeni Ahid\u2019de iyi ve k\u00f6t\u00fc melek ay\u0131r\u0131m\u0131 yap\u0131lmakta (Matta, 25\/41; Vahiy, 12\/7), iyi meleklerin semada ikamet edip Allah\u2019\u0131 tesbih ettikleri ve O\u2019nun huzurunda bulunduklar\u0131, O\u2019nun ordusunu meydana getirdikleri, oradan yery\u00fcz\u00fcne indikleri belirtilmektedir (Matta, 18\/10; Luka, 1\/19). S\u0131n\u0131rl\u0131 bilgiye sahip olan melekler Tanr\u0131\u2019n\u0131n emirlerini insana iletmekte, insana muhaf\u0131zl\u0131k yapmakta, onun kurtulu\u015funu istemektedirler. Onlar ayn\u0131 zamanda cezaland\u0131rma arac\u0131d\u0131r. R\u00fcyada veya uyan\u0131kken insan s\u00fbretinde g\u00f6r\u00fcnmektedirler. Kendi aralar\u0131nda s\u0131n\u0131flanma mevcuttur. Ba\u015fmelek Mikael\u2019in yan\u0131nda (Sel\u00e2nikliler\u2019e Birinci Mektup, 4\/16; Yahuda\u2019n\u0131n Mektubu, 9) tahtlar, h\u00e2kimiyetler, riy\u00e2setler ve h\u00fck\u00fcmetler olarak adland\u0131r\u0131lan gruplar (Koloseliler\u2019e Mektup, 1\/15-16; \u0130br\u00e2n\u00eeler\u2019e Mektup, 9\/5; Efesoslular\u2019a Mektup, 1\/21), ayr\u0131ca Abaddon denilen cehennem mele\u011fi ve tabiat olaylar\u0131n\u0131 sevk ve idare eden melekler vard\u0131r (Vahiy, 7\/1; 9\/11). H\u0131ristiyanl\u0131k\u2019taki meleklerle ilgili doktrin, temel hedefi Mes\u00eeh\u2019in meleklerden, Mes\u00eeh\u2019in tesis etti\u011fi yeni \u015feriat\u0131n da M\u00fbs\u00e2 \u015feriat\u0131ndan daha \u00fcst\u00fcn oldu\u011funu ispatlamak olan Pavlus taraf\u0131ndan geli\u015ftirilmi\u015ftir. Kilise babalar\u0131 meleklerden \u00e7ok az bahsetmektedir.<\/p>\n

Meleklerin duman ve ate\u015ften yarat\u0131ld\u0131\u011f\u0131 belirtilmekte, yarat\u0131l\u0131\u015f zaman\u0131 ise Eski Ahid\u2019deki \u201calt\u0131 g\u00fcn\u201d anlay\u0131\u015f\u0131 i\u00e7erisinde de\u011ferlendirilmektedir. Bu anlay\u0131\u015fa dayanarak kilise babalar\u0131 aras\u0131nda meleklerin yarat\u0131l\u0131\u015f\u0131n\u0131n d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131ndan \u00f6nce veya ayn\u0131 anda ya da daha sonra oldu\u011fu y\u00f6n\u00fcnde g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131 vard\u0131r (Bartmanne, s. 291). Augustinus varl\u0131klar i\u00e7erisinde ilk yarat\u0131lanlar\u0131n melekler oldu\u011funu, Gennade yerin, g\u00f6\u011f\u00fcn ve sular\u0131n yarat\u0131l\u0131\u015f\u0131nda Tanr\u0131\u2019n\u0131n meleklerin yard\u0131m\u0131na ba\u015fvurdu\u011funu s\u00f6ylemektedir (

\u0130nciller\u2019de meleklerin s\u0131k s\u0131k belirli \u015fekiller alt\u0131nda g\u00f6r\u00fcnmeleri kendilerine bir beden atfedilmesine sebep olmu\u015ftur. Ancak meleklerin insanlara benzer bir bedenlerinin olmad\u0131\u011f\u0131 kabul edilir. Eski Ahid\u2019de mevcut, \u201cAllah o\u011fullar\u0131\u201d diye nitelenen meleklerin insan k\u0131zlar\u0131yla evlendikleri (Tekv\u00een, 6\/2), meleklerin ate\u015f veya r\u00fczg\u00e2rdan yarat\u0131ld\u0131\u011f\u0131 (Mezmur, 104\/4) y\u00f6n\u00fcndeki ifadeler sebebiyle onlar\u0131n tamam\u0131yla ruhan\u00ee olup olmad\u0131klar\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Baz\u0131 kilise babalar\u0131n\u0131n aksine genel olarak meleklerin cinsiyetinin bulunmad\u0131\u011f\u0131na inan\u0131l\u0131r. Hangi yolla \u00e7o\u011fald\u0131klar\u0131 konusunda ise bir bilgi yoktur. \u0130nciller\u2019de meleklerin \u00f6l\u00fcms\u00fcz oldu\u011funa (Luka, 20\/36), imtihana t\u00e2bi tutulduklar\u0131na (Matta, 25\/41; II. Petrus, 2\/4; Yahuda, 6), bilgilerinin ve iradelerinin s\u0131n\u0131rl\u0131 oldu\u011funa (Matta, 24\/36; Markos, 13\/31-32), kendilerine ibadet edilmemesi gerekti\u011fine (Koloseliler\u2019e Mektup, 2\/18), \u00ces\u00e2\u2019dan a\u015fa\u011f\u0131 (Efesliler\u2019e Mektup, 1\/22-23), insandan \u00fcst\u00fcn bulunduklar\u0131na (\u0130br\u00e2n\u00eeler\u2019e Mektup, 2\/7), farkl\u0131 \u015fekillerde g\u00f6r\u00fclebildiklerine ve kanatl\u0131 olarak zikredilmelerinin mecazi olup bununla Tanr\u0131\u2019n\u0131n emirlerini \u00e7ok \u00e7abuk yerine getirmelerinin kastedildi\u011fine (Yuhanna Vahyi, 14\/6-8) dair bilgiler vard\u0131r.<\/p>\n

\u0130sl\u00e2m \u0130nanc\u0131nda Melek.<\/b>\u00a0\u201cFarkl\u0131 s\u00fbretlere girebilen ve duyularla alg\u0131lanamayan n\u00fbr\u00e2n\u00ee varl\u0131klar\u201d \u015feklinde tarif edilen melek (

Meleklerin yapt\u0131\u011f\u0131 i\u015fler aras\u0131nda di\u011fer tabiat varl\u0131klar\u0131yla birlikte s\u00fcrekli Allah\u2019\u0131 y\u00fcceltme (el-A\u2018r\u00e2f 7\/206; er-Ra\u2018d 13\/13; el-Enbiy\u00e2 21\/20), O\u2019na secde etme, emirlerine \u00e2m\u00e2de olup onlar\u0131 yerine getirme (en-Nahl 16\/49-50; et-Tahr\u00eem 66\/6), Peygamber\u2019e sal\u00e2t ve sel\u00e2m getirme (el-Ahz\u00e2b 33\/56), m\u00fcminler i\u00e7in dua ve isti\u011ffarda bulunma (el-M\u00fc\u2019min 40\/7-9; e\u015f-\u015e\u00fbr\u00e2 42\/5) gibi davran\u0131\u015flar say\u0131lmaktad\u0131r. Kur\u2019an\u2019da s\u0131k\u00e7a rastlanan bu genel tasvirlerin yan\u0131nda baz\u0131 meleklerin isim veya g\u00f6revlerine de yer verilir. Bunlar\u0131n ba\u015f\u0131nda kendi ad\u0131yla \u00fc\u00e7 defa zikredilen (el-Bakara 2\/97, 98; et-Tahr\u00eem 66\/4) ve \u00e7e\u015fitli \u00e2yetlerde \u201cruh\u201d ve \u201cresul\u201d gibi s\u0131fatlarla an\u0131lan, peygamberlere vahiy getirmekle g\u00f6revli melek gelir (bk.\u00a0CEBR\u00c2\u0130L<\/a>). Bir \u00e2yette ge\u00e7en (el-Bakara 2\/98) M\u00eek\u00e2\u00eel (M\u00eek\u00e2l) hadislerde r\u0131z\u0131k ve rahmet mele\u011fi olarak tasvir edilmi\u015ftir (bk.\u00a0M\u00ceK\u00c2\u0130L<\/a>). Eceli gelenlerin ruhunu kabzeden mele\u011fe \u00e2yetlerde genelde \u00e7o\u011ful s\u00eegas\u0131yla yer verilmi\u015f (en-Nis\u00e2 4\/97; el-En\u2018\u00e2m 6\/61, 93; el-Enf\u00e2l 8\/50; Muhammed 47\/27), bir yerde de \u201cmelek\u00fc\u2019l-mevt\u201d \u015feklinde (es-Secde 32\/11) at\u0131fta bulunulmu\u015ftur. Yayg\u0131n olarak bilinen Azr\u00e2il ismine ise sadece baz\u0131 zay\u0131f hadislerde rastlanmaktad\u0131r (bk.\u00a0AZR\u00c2\u0130L<\/a>). Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de k\u0131yametin kopmas\u0131 ve \u00e2hiret hayat\u0131n\u0131n ba\u015flamas\u0131 s\u0131ras\u0131nda s\u00fbra \u00fcflenme hadisesinden (en-Neml 27\/87; ez-Z\u00fcmer 39\/68) ve yeniden dirili\u015fi haber veren bir \u00e7a\u011f\u0131r\u0131c\u0131dan (K\u0101f 50\/41; el-Kamer 54\/6) s\u00f6z edildi\u011fi halde bu i\u015fle g\u00f6revli mele\u011fin ad\u0131 an\u0131lmam\u0131\u015f, ancak hadislerde s\u00f6z konusu duyuruyu yapacak olan \u0130sr\u00e2fil\u2019in ad\u0131 b\u00fcy\u00fck melekler aras\u0131nda say\u0131lm\u0131\u015ft\u0131r (M\u00fcslim, \u201c\u1e62al\u00e2t\u00fc\u2019l-m\u00fcs\u00e2fir\u00een\u201d, 200; ayr\u0131ca bk.\u00a0\u0130SR\u00c2F\u0130L<\/a>). Bu d\u00f6rt b\u00fcy\u00fck mele\u011fin d\u0131\u015f\u0131nda Kur\u2019an\u2019da \u201cel-mel\u00e2iket\u00fc\u2019l-mukarreb\u00fbn\u201d diye ge\u00e7en (en-Nis\u00e2 4\/172) ul\u00fbhiyyet makam\u0131na yak\u0131n melekler vard\u0131r. Ar\u015f\u0131 ta\u015f\u0131yan ve onun \u00e7evresinde bulunanlar da (ez-Z\u00fcmer 39\/75; el-M\u00fc\u2019min 40\/7; el-H\u00e2kka 69\/17) mukarreb\u00een meleklerine dahildir. \u00d6te yandan insanlar\u0131n s\u00f6z ve davran\u0131\u015flar\u0131n\u0131 kaydeden ve Kur\u2019an\u2019da \u201cde\u011ferli k\u00e2tipler\u201d \u015feklinde nitelenen yaz\u0131c\u0131 melekler (ez-Zuhruf 43\/80; K\u0101f 50\/17-18; el-\u0130nfit\u00e2r 82\/11), ayr\u0131ca \u201cmuakkib\u00e2t\u201d (takip\u00e7iler) (er-Ra\u2018d 13\/10-11), \u201crak\u00eeb\u00fcn at\u00eed\u201d (her an haz\u0131r g\u00f6zetleyiciler) (K\u0101f 50\/18) ve \u201chafaza\u201d (koruyucular) (el-En\u2018\u00e2m 6\/61) melekleri de mevcuttur (bk.\u00a0K\u0130R\u00c2MEN K\u00c2T\u0130B\u00ceN<\/a>). Kabirde sorgu yapan ve M\u00fcnker-Nekir adlar\u0131yla bilinen iki melek ise yaln\u0131zca hadislerde ge\u00e7mektedir (Tirmiz\u00ee, \u201cCen\u00e2\u02beiz\u201d, 70; ayr\u0131ca bk.\u00a0M\u00dcNKER ve NEK\u0130R<\/a>). \u00c2hirette m\u00fcminleri sel\u00e2mlayarak kar\u015f\u0131layacak cennet bek\u00e7ilerine (er-Ra\u2018d 13\/23-24; el-Enbiy\u00e2 21\/103; ez-Z\u00fcmer 39\/73), cehennemlikleri tahkir edip korkutan ve on dokuz grup olduklar\u0131 a\u00e7\u0131klanan g\u00f6revlilere (ez-Z\u00fcmer 39\/71-72; et-Tahr\u00eem 66\/6; el-M\u00fcddessir 74\/30-31) genel olarak \u201ch\u00e2zin\u201d (\u00e7o\u011fulu hazene) ad\u0131 verilmi\u015ftir. Cehennem bek\u00e7ilerini temsil eden melek bir \u00e2yette M\u00e2lik (ez-Zuhruf 43\/77), cennet mele\u011fi ise hadislerde R\u0131dv\u00e2n (S\u00fcy\u00fbt\u00ee, s. 67) ismiyle ge\u00e7er. Cehennem g\u00f6revlileri ayr\u0131ca \u201czeb\u00e2ni\u201d olarak da adland\u0131r\u0131lm\u0131\u015ft\u0131r (el-Alak 96\/18).<\/p>\n

\u00b9: [Alevilik](^1^)
\n\u00b2: [Alevilikte Yarat\u0131l\u0131\u015f Mitoloji 2| Cebrail Ve 3 B\u00fcy\u00fck Mele\u011fin Yarat\u0131l\u0131\u015f\u0131](^2^)
\n\u00b3: [Alevi Kozmogonisi](^3^)
\n: [Melek \u0130simleri – Bilinen T\u00fcm Melekler Ve G\u00f6revleri]<\/p>\n

Kaynaklar:
\n(1) Alevilik – Vikipedi. https:\/\/tr.wikipedia.org\/wiki\/Alevilik.
\n(2) Alevilikte Yarat\u0131l\u0131\u015f Mitoloji 2| Cebrail Ve 3 B\u00fcy\u00fck … – FrmTR. https:\/\/www.frmtr.com\/alevi-kulturu\/4742125-alevilikte-yaratilis-mitoloji-2-cebrail-ve-3-buyuk-melegin-yaratilisi.html.
\n(3) Melek \u0130simleri – Bilinen T\u00fcm Melekler Ve G\u00f6revleri – H\u00fcrriyet. https:\/\/www.hurriyet.com.tr\/aile\/melek-isimleri-bilinen-tum-melekler-ve-gorevleri-41927616.
\n(4) Alevilik – Vikipedi. https:\/\/tr.wikipedia.org\/wiki\/Alevilik.
\n(5) Alevilikte Yarat\u0131l\u0131\u015f Mitoloji 2| Cebrail Ve 3 B\u00fcy\u00fck … – FrmTR. https:\/\/www.frmtr.com\/alevi-kulturu\/4742125-alevilikte-yaratilis-mitoloji-2-cebrail-ve-3-buyuk-melegin-yaratilisi.html.
\n(6) Melek \u0130simleri – Bilinen T\u00fcm Melekler Ve G\u00f6revleri – H\u00fcrriyet. https:\/\/www.hurriyet.com.tr\/aile\/melek-isimleri-bilinen-tum-melekler-ve-gorevleri-41927616.<\/p>\n

A. Vacant, \u201cAnge\u201d,\u00a0

a.mlf., \u201cAnge\u201d,\u00a0

E. Dhorme,\u00a0Les religions des Babylonie et d\u2019Assyrie<\/span>, Paris 1936, s. 46-47, 266-277.<\/p>\n

A. Christensen,\u00a0L\u2019Iran sous les Sassanides<\/span>, Copenhague 1936, s. 29.<\/p>\n

B. Bartmanne,\u00a0Pr\u00e9cis de th\u00e9ologie dogmatique<\/span>, Mulhouse 1938, s. 291.<\/p>\n

J. Danielou,\u00a0Les anges et leur missions<\/span>, Paris 1951.<\/p>\n

P. Auvray \u2013 A. Molien, \u201cAnge\u201d,\u00a0

Abraham E. \u015eu\u015fan,\u00a0Milon Hade\u015f<\/span>, Kud\u00fcs 1962, I, 795.<\/p>\n

A. Jeffery, \u201cAngels\u201d,\u00a0Dictionary of the Bible<\/span>, Edinburgh 1963, s. 32-33.<\/p>\n

T. H. Gaster, \u201cAngel\u201d,\u00a0

G. Davidson,\u00a0A Dictionary of Angels<\/span>, London 1968, s. 20-21.<\/p>\n

S. G. F. Brandon,\u00a0A Dictionary of Comparative Religion<\/span>, London 1970, s. 79-80.<\/p>\n

G. van der Leeuw,\u00a0La Religion<\/span>, Paris 1970, s. 137-142.<\/p>\n

Ahmed Abd\u00fclvehh\u00e2b,\u00a0el-Va\u1e25y ve\u2019l-mel\u00e2\u02beike fi\u2019l-Yeh\u00fbdiyye ve\u2019l-Mes\u00ee\u1e25iyye ve\u2019l-\u0130sl\u00e2m<\/span>, Kahire 1399\/1979.<\/p>\n

G\u00fcnay T\u00fcmer,\u00a0B\u00eer\u00fbn\u00ee\u2019ye G\u00f6re Dinler ve \u0130sl\u00e2m D\u00eeni<\/span>, Ankara 1986, s. 161.<\/p>\n

A. Finet, \u201cLes anges gardiens du babylonien\u201d,\u00a0Anges et d\u00e9mons<\/span>, Louvain-La-Neuve 1989, s. 37-52.<\/p>\n

J. Lagerwey, \u201cEnvoy\u00e9s et d\u00e9mons dans le tao\u00efsme\u201d,\u00a0a.e.<\/span>, s. 71-72.<\/p>\n

Ali Erba\u015f,\u00a0\u0130l\u00e2h\u00ee Dinlerde Melek \u0130nanc\u0131<\/span>, \u0130stanbul 1998.<\/p>\n

Sargon Erdem, \u201c\u00c7ifte Ba\u015fl\u0131 Kartal ve Anka \u00dczerine\u201d,\u00a0

J. Michl, \u201cAngels\u201d,\u00a0New Catholic Encyclopedia<\/span>, Washington 1967, I, 506-514.<\/p>\n

B. J. Bamberger v.d\u011fr., \u201cAngels and Angelology\u201d,\u00a0

A. Coudert, \u201cAngels\u201d,\u00a0

a.mlf.,\u00a0\u015eer\u1e25u\u2019l-Mev\u00e2\u1e33\u0131f<\/span>, Kahire 1325, VIII, 281-288.<\/p>\n

Buh\u00e2r\u00ee, \u201c\u00cem\u00e2n\u201d, 37, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 7, \u201cFe\u017c\u00e2\u02beil\u00fc\u2019l-\u1e32ur\u02be\u00e2n\u201d, 15.<\/p>\n

M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 1, \u201c\u1e62al\u00e2t\u00fc\u2019l-m\u00fcs\u00e2fir\u00een\u201d, 200, 242, \u201cZ\u00fchd\u201d, 60.<\/p>\n

Tirmiz\u00ee, \u201cCen\u00e2\u02beiz\u201d, 70.<\/p>\n

Abd\u00fclk\u0101hir el-Ba\u011fd\u00e2d\u00ee,\u00a0U\u1e63\u00fbl\u00fc\u2019d-d\u00een<\/span>, \u0130stanbul 1346, s. 166-167.<\/p>\n

Eb\u00fc\u2019l-Y\u00fcsr el-Pezdev\u00ee,\u00a0U\u1e63\u00fbl\u00fc\u2019d-d\u00een<\/span>\u00a0(n\u015fr. H. P. Linss), Kahire 1383\/1963, s. 199-204.<\/p>\n

Zemah\u015fer\u00ee,\u00a0el-Ke\u015f\u015f\u00e2f<\/span>, Beyrut 1399\/1979, II, 458-459.<\/p>\n

a.mlf.,\u00a0Kit\u00e2b\u00fc\u2019l-Erba\u02bf\u00een<\/span>\u00a0(n\u015fr. Ahmed Hic\u00e2z\u00ee es-Sekk\u0101), Kahire 1406\/1986, s. 177-198.<\/p>\n

a.mlf.,\u00a0el-Mu\u1e25a\u1e63\u1e63al<\/span>\u00a0(n\u015fr. T\u00e2h\u00e2 Abd\u00fcrra\u00fbf Sa\u2018d), Kahire, ts. (Mektebet\u00fc\u2019l-k\u00fclliyeti\u2019l-Ezheriyye), s. 221-222.<\/p>\n

Beyz\u00e2v\u00ee,\u00a0Env\u00e2r\u00fc\u2019t-tenz\u00eel ve esr\u00e2r\u00fc\u2019t-te\u02bev\u00eel<\/span>, Beyrut 1408\/1988, I, 49-53.<\/p>\n

\u0130bn Kes\u00eer,\u00a0Tefs\u00eer\u00fc\u2019l-\u1e32ur\u02be\u00e2n<\/span>, \u0130stanbul 1986, I, 69-78, 129-133.<\/p>\n

Teft\u00e2z\u00e2n\u00ee,\u00a0\u015eer\u1e25u\u2019l-Ma\u1e33\u0101\u1e63\u0131d<\/span>\u00a0(n\u015fr. Abdurrahman Umeyre), Beyrut 1409\/1989, V, 62-72.<\/p>\n

a.mlf.,\u00a0\u015eer\u1e25u\u2019l-\u02bfA\u1e33\u0101\u02beid<\/span>, \u0130stanbul 1313, s. 172-173.<\/p>\n

Seyyid \u015eer\u00eef el-C\u00fcrc\u00e2n\u00ee,\u00a0\u015eer\u1e25u\u2019l-Mev\u00e2\u1e33\u0131f<\/span>\u00a0(n\u015fr. M. Bedreddin en-Na\u2018s\u00e2n\u00ee), Kahire 1325\/1907, VIII, 281-288.<\/p>\n

\u0130bn\u00fc\u2019l-Murtaz\u00e2,\u00a0el-\u1e32al\u00e2\u02beid f\u00ee ta\u1e63\u1e25\u00ee\u1e25i\u2019l-\u02bfa\u1e33\u0101\u02beid<\/span>\u00a0(n\u015fr. Albert Nasr\u00ee N\u00e2dir), Beyrut 1985, s. 118.<\/p>\n

S\u00fcy\u00fbt\u00ee,\u00a0el-\u1e24ab\u00e2\u02beik f\u00ee a\u1e2bb\u00e2ri\u2019l-mel\u00e2\u02beik<\/span>\u00a0(n\u015fr. Eb\u00fb H\u00e2cer Muhammed Sa\u00eed b. Besy\u00fbn\u00ee Za\u011fl\u00fbl), Beyrut 1405\/1985.<\/p>\n

S\u00fcleyman Ate\u015f,\u00a0\u0130nsan ve \u0130nsan\u00fcst\u00fc: Ruh, Melek, Cin, \u0130nsan<\/span>, \u0130stanbul 1985, s. 20-31.<\/p>\n

M. H\u00fcseyin et-Tab\u00e2tab\u00e2\u00ee,\u00a0el-Ma\u1e2bl\u00fb\u1e33\u0101t\u00fc\u2019l-\u1e2bafiyye fi\u2019l-\u1e32ur\u02be\u00e2n<\/span>, Beyrut 1415\/1995, s. 5-36.<\/p>\n

Toufic Fahd,\u00a0Etudes d\u2019histoire et de civilisation islamiques<\/span>, \u0130stanbul 1997, I, 169-214.<\/p>\n

L. Gardet, \u201cLes anges en Islam\u201d,\u00a0Studia missionalia<\/span>, XXI, Roma 1972, s. 207-227.<\/p>\n

Fehmi Jadaane, \u201cLa place des anges dans la th\u00e9ologie cosmique musulmane\u201d,\u00a0

D. B. Macdonald \u2013W. Madelung, \u201cMal\u0101\u02beika\u201d,\u00a0

Melek\u00a0kelimesi (\u00e7o\u011fulu mel\u00e2ike) Ugarit\u00e7e, Habe\u015f\u00e7e, \u0130br\u00e2n\u00eece ve Arap\u00e7a gibi S\u00e2m\u00ee dillerde bulunan \u201cg\u00f6ndermek\u201d anlam\u0131ndaki \u201cl\u02beek\u201d k\u00f6k\u00fcnden olup \u201chaberci, el\u00e7i; g\u00fc\u00e7l\u00fc kuvvetli, tasarrufta bulunan, y\u00f6neten\u201d m\u00e2nalar\u0131na gelmektedir. Kelime Grek\u00e7e\u2019ye\u00a0aggelos\u00a0(angelos), Latince\u2019ye\u00a0angelus, nuncius\u00a0(el\u00e7i)…<\/p>\n","protected":false},"author":1,"featured_media":684,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-683","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/683","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=683"}],"version-history":[{"count":3,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/683\/revisions"}],"predecessor-version":[{"id":687,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/683\/revisions\/687"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/684"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=683"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=683"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=683"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}