Bildiğiniz gibi İslam dinine göre toplumun önderleri olan peygamberlerin tek tük hataları olsa da genel olarak yüz kızartıcı günahlar veya Allah’a isyan, şirk gibi günahlara girmediği inancı vardır. Fakat ehli kitap tarafından bozulmuş Tevrat ve İncil’e baktığımızda ise peygamber profiline yakışmayacak durumlardan da bahsedildiğine şahit oluyoruz. Buyrun sözü fazla uzatmadan Tevrat ve İncil’deki ilgili pasajlara geçelim;

Öncelikle Süleyman (as)’ı inceleyelim. Tevrat, Süleyman (as)’ın hanımlarına çok düşkün olduğunu belirtir;

“Buna karşın, Süleyman onlara sevgiyle bağlandı.” (1. Krallar 11:2)

Lakin bu sevgi Tevrat’a göre Süleyman (as)’ı başka tanrılara tapmaya, şirke sürüklemiştir. Tevrat şöyle geçer;

“Süleyman’ın kral kızlarından yedi yüz karısı ve üç yüz cariyesi vardı. Karıları onu yolundan saptırdılar. Süleyman yaşlandıkça, karıları onu başka ilahların ardınca yürümek üzere saptırdılar. Böylece Süleyman bütün yüreğini Tanrısı RAB’be adayan babası Davut gibi yaşamadı. Saydalılar’ın tanrıçası Aştoret’e ve Ammonlular’ın iğrenç ilahı Molek’e taptı. Böylece RAB’bin gözünde kötü olanı yaptı, RAB’bin yolunda yürüyen babası Davut gibi tam anlamıyla RAB’bi izlemedi. Yeruşalim’in doğusundaki tepede Moavlılar’ın iğrenç ilahı Kemoş’a ve Ammonlular’ın iğrenç ilahı Molek’e tapmak için bir yer yaptırdı. İlahlarına buhur yakıp kurban kesen bütün yabancı karıları için de aynı şeyleri yaptı.” (1. Krallar 11:3-9)

Üstelik ayetlerin devamında Süleyman (as)’ın sözde Allah tarafından iki defa uyarıldığı, buna rağmen Süleyman(as)’ın şirkte ısrar ettiği yazar. İlgili pasaj şu şekilde;

“İsrail’in Tanrısı RAB, kendisine iki kez görünüp, “Başka ilahlara tapma!” demesine karşın, Süleyman RAB’bin yolundan saptı ve O’nun buyruğuna uymadı. Bu yüzden RAB Süleyman’a öfkelenerek, “Seninle yaptığım antlaşmaya ve kurallarıma bilerek uymadığın için krallığı elinden alacağım ve görevlilerinden birine vereceğim” dedi…” (1. Krallar 11:9-12)

Peki Kur’an bu konuda ne diyor, diye incelediğimizde şu ayetle karşılaşırız;

“İbrahim’e, İshak ve Yakub’u ihsan ettik, her birini de hidayete erdirdik. Daha önce Nuh’u, O’nun soyundan Davud, Süleyman, Eyyüb, Yusuf, Musa ve Harun’u da hidayete erdirmiştik. İşte iyileri biz böyle ödüllendiririz.” (En’am 6:84)

Tevrat, Süleyman (as)’ın sapmış biri olduğunu söylerken, Kur’an da aksine Süleyman (as)’a hidayet edildiği vurgulanır. Ayrıca hz.Süleyman’ın kafir olmadığı da Kur’an da vurgulanır;

“Onlar şeytanların Süleyman’ın saltanatı hakkında uydurdukları şeylere tabi oldular. Oysa Süleyman kafir değildi.” (Bakara 2:102)

Tevrat’ta benzer şirk ithamı hz.Harun(as) için de şu şekilde geçiyor;

Musa (as) Sina Dağı’na On Emir’i almaya gittiğinde İsrailoğullarını kırk gün kırk gece yalnız başlarına bıraktı. Israiloğluları ise Musa (as)’ın gelmeyeceğinden endişelenince, Harun (as)’a “kalk bize öncülük edecek bir ilah yap” (Mısırdan Çıkış 32:1) dediler.

Tevrat’a göre Harun (as) ise onlara şu karşılığı vermiştir;

“Harun, “Karılarınızın, oğullarınızın, kızlarınızın kulağındaki altın küpeleri çıkarıp bana getirin” dedi. Herkes kulağındaki küpeyi çıkarıp Harun’a getirdi. Harun altınları topladı, oymacı aletiyle buzağı biçiminde dökme bir put yaptı. Halk, “Ey İsrailliler, sizi Mısır’dan çıkaran Tanrınız budur!” dedi.” (Mısırdan Çıkış 32:2-5)

Tevrat’a göre Harun (as) kavminin şirk teklifini itiraz dahi etmeden kabul etmiştir. Halbuki Kur’an bu iftirayı kesinlikle reddederek putları yapanın Harun (as) değil, Samiri adında birinin yaptığını söyler;

“Biz, senden sonra kavmini imtihan ettik. Samiri onları saptırdı, dedi.” (Ta Ha 20:85)

“Onlar da: -Sana verdiğimiz sözden bilerek dönmedik. Fakat o kavmin süs eşyasından yük taşımıştık. Sonra Samiri´nin attığı gibi biz de ateşe attık, dediler. Böylece o, kendilerine böğüren bir buzağı heykeli çıkardı ve: -Bu, sizin ilahınızdır, Musa’nın da ilahıdır. Fakat o unuttu, dediler.” (Ta Ha 20:86-87)

Ayrıca Kur’an; Harun (as)’ın bu şirkin önüne geçmek için mücadele ettiğini fakat başarılı olamadığını söyler;

“Daha önce Harun onlara: -Ey Kavmim, siz ancak onunla sınanıyorsunuz. Sizin Rabbiniz Rahman’dır. Bana tabi olun ve emrime itaat edin demişti. Onlar ise: -Musa bize geri dönünceye kadar buna sarılmaktan asla vazgeçmeyeceğiz, demişlerdi.” (Ta Ha 90-93)

“Musa kavmine kızgın ve üzgün olarak dönünce: -Benim ardımdan ne kötü işler yaptınız. Rabbinizin azabını mı acele istediniz? dedi. Levhaları bırakıp kardeşinin başını tutarak kendisine çekti. Harun: -Ey anamın oğlu, toplum beni güçsüz bıraktı. Zayıf gördü, bana tabi olmadı. Neredeyse beni öldürüyorlardı. Bana düşmanları sevindirecek şekilde davranma, zalim toplumla bir tutma! dedi.” (A’râf 150)

Görüldüğü gibi, Tevrat’a göre Harun kavminin şirk koşması için buzağı yapan kişi olarak anlatılırken, Kur’an, aksine Harun’un kavmini şirk koşmamaları için uyardığını hatta bundan dolayı ölümden döndüğünü söyler. Kur’an Harun (as)’ın tapılması için buzağı yaptığı iddiasını ısrarla yalanlar. Tahrif olduğuna inandığımız Tevrat ise hem Süleyman (as)’a, hem de Harun (as)’a şirk ithamında bulunur.

Bir peygamberin imtihan hayatına sabredemeyecek kadar zorlanması ve bunun sonucunda kavmini terk etmesi anlaşılabilir bir durumdur. Nitekim hz.Yunus kıssasında bildiğiniz gibi Yunus peygamber önce kavmini terk ediyor daha sonra yanlış yaptığının farkına varıp tövbe ediyor. Fakat Tevrat’ta geçen peygamber kıssalarında ise peygamberlerin bile bile, açıkça şirk koştuğu geçer. Tevrat’ta şirk dışında da bazı zaafiyetlerle peygamberler itham edilmiştir. Bu zaaflardan biri de, cinselliktir. Örneğin Davud(as) ile ilgili şu pasaja bakalım;

Bir akşamüstü Davut yatağından kalktı, sarayın damına çıkıp gezinmeye başladı. Damdan yıkanan bir kadın gördü. Kadın çok güzeldi. Davut onun kim olduğunu öğrenmek için birini gönderdi. Adam, “Kadın Eliam’ın kızı Hititli Uriya’nın karısı Bat-Şeva’dır” dedi. Davut kadını getirmeleri için ulaklar gönderdi. Kadın Davut’un yanına geldi. Davut aybaşı kirliliğinden yeni arınmış olan kadınla yattı. Sonra kadın evine döndü. Gebe kalan kadın Davut’a, “Gebe kaldım” diye haber gönderdi. (2. Samuel 11:2-6)

Özetle; Davud (as) güya bir kadın görüp beğeniyor, onunla cinsel ilişkiye giriyor, onu hamile bırakıyor. Ve bu kadın evli bir kadın. Bununla beraber kadın evli olunca Davud (as)’ın kadının kocasından kurtulmak için (haşa) onu öldürme yoluna gittiği söylenir. İlgili pasaj şu şekilde;

“Sabahleyin Davut Yoav’a bir mektup yazıp Uriya aracılığıyla gönderdi. Mektupta şöyle yazdı: “Uriya’yı savaşın en şiddetli olduğu cepheye yerleştir ve yanından çekil ki, vurulup ölsün.” (2. Samuel 11:14-15)

Sonrasında ise kocasının öldüğü haberi karısına ulaşır. Sonrasında neler yaşandığını Tevrat’tan okuyalım;

“Uriya’nın karısı, kocasının öldüğünü duyunca, onun için yas tuttu. Yas süresi geçince, Davut onu sarayına getirtti. Kadın Davut’un karısı oldu ve ona bir oğul doğurdu. Ancak, Davut’un bu yaptığı RAB’bin hoşuna gitmedi.” (2. Samuel 11:26-27)

Açıkçası insanı rahatsız eden bir hikaye. Yine cinsellik konusunda bir günah masalını da Lut(as) ile ilgili pasajlarda görmek mümkün;

“Lut Soar’da kalmaktan korkuyordu. Bu yüzden iki kızıyla kentten ayrılarak dağa yerleşti, onlarla birlikte bir mağarada yaşamaya başladı. Büyük kızı küçüğüne, “Babamız yaşlı” dedi, “Dünya geleneklerine uygun biçimde burada bizimle yatabilecek bir erkek yok. Gel, babamıza şarap içirelim, soyumuzu yaşatmak için onunla yatalım.” O gece babalarına şarap içirdiler. Büyük kız gidip babasıyla yattı. Ancak Lut yatıp kalktığının farkında değildi.” (Tekvin 19:30-33)

Bu olay bir defa ile sınırlı kalmıyor ve aynı olay tekrar yaşanıyor;

“Ertesi gün büyük kız küçüğüne, “Dün gece babamla yattım” dedi, “Bu gece de ona şarap içirelim. Soyumuzu yaşatmak için sen de onunla yat.” O gece de babalarına şarap içirdiler ve küçük kız babasıyla yattı. Ama Lut yatıp kalktığının farkında değildi. Böylece Lut’un iki kızı da öz babalarından hamile kaldılar.” (Tekvin 19:34-36)

Tevrat’ta Musa (as) hakkında da maalesef hoş olmayan şeyler anlatılır. Tevrat’a göre Musa(as) Tevrat’ın tanrısına karşı çıkıyor. İlgili pasaj;

“Musa herkesin, her ailenin çadırının önünde ağladığını duydu. RAB buna çok öfkelendi. Musa da üzüldü. RAB’be, “Kuluna neden kötü davrandın?” dedi, “Seni hoşnut etmeyen ne yaptım ki, bu halkın yükünü bana yüklüyorsun? Bütün bu halka ben mi gebe kaldım? Onları ben mi doğurdum? Öyleyse neden emzikteki çocuğu taşıyan bir dadı gibi, atalarına ant içerek söz verdiğin ülkeye onları kucağımda taşımamı istiyorsun? Bütün bu halka verecek eti nereden bulayım? Bana, ‘Bize yiyecek et ver’ diye sızlanıp duruyorlar. Bu halkı tek başıma taşıyamam, bunca yükü kaldıramam. Bana böyle davranacaksan –eğer gözünde lütuf bulduysam– lütfen beni hemen öldür de kendi yıkımımı görmeyeyim.” (Çölde Sayım 11:10-15)

Tahrif edilmiş Tevrat’ın Tanrısı daha önce Kayin’den de (Kur’an da Kabil olarak geçer) tepki görmüştür. Kayin, kardeşi Habil’i öldürdükten sonra, Tanrı Kabile şu soruyu sorar;

“RAB Kayin’e, “Kardeşin Habil nerede?” diye sordu.” (Yaratılış 4:9)

Ama Kayin’in cevabı, Tanrıyı azarlar niteliktedir;

“Kayin, “Bilmiyorum, kardeşimin bekçisi miyim ben?” diye karşılık verdi.” (Yaratılış 4:9)

Tevrat’ın peygamber anlayışını kısaca bu şekilde. Ayrıca ek olarak İncil’deki hz.İsa ile ilgili kısımlara değinmekte fayda görüyoruz. Genel olarak Hrıstiyanlar hz.İsa(as)’ın hem ilahi hem de beşeri olmak üzere iki ayrı doğası olduğuna inanırlar. Tanrının oğlu ve Tanrının üç şahsiyetinden biri olduğu kabul edilir. Üçü birlik adındaki bu inancın Kuran ayetlerinde açıkça şirk olarak kabul edildiğini belirtmemize gerek yok sanırsam fakat İncil’e baktığımızda (Kuran ayetlerine uygun şekilde) zaman zaman İsa(as)’ın insan, kul ve peygamber olduğuna da vurgu yapıldığını görüyoruz. Örneğin, İsa (as) hepimiz gibi bir annenin doğum yapmasıyla meydana gelmiştir;

“Yakup Meryem’in kocası Yusuf’un babasıydı. Meryem’den Mesih diye tanınan İsa doğdu.” (Matta 1:16)

Ayrıca İsa(as) da bütün peygamberler gibi insanları bir olan Allah’a, yani tevhide çağırıyordu;

İsa şöyle karşılık verdi: “En önemlisi şudur: ‘Dinle, ey İsrail! Tanrımız Rab tek Rab’dir. (Markos 12:29)

İsa ona şöyle karşılık verdi: “Çekil git, Şeytan! ‘Tanrın Rab’be tapacak, yalnız O’na kulluk edeceksin’ diye yazılmıştır. (Matta 4:10)

Ayrıca İsa (as)’nın da Allah’ın bir kulu olduğu bizzat İncil ile sabittir;

“İbrahim’in, İshak’ın ve Yakup’un Tanrısı, atalarımızın Tanrısı, kulu İsa’yı yüceltti.” (Elçilerin İşleri 3:13)

Ayrıca kul olan İsa (as) hepimiz gibi Allah’a dua eder ve şükrederdi;

İsa bundan sonra şöyle dedi: “Baba, yerin ve göğün Rabbi! Bu gerçekleri bilge ve akıllı kişilerden gizleyip küçük çocuklara açtığın için sana şükrederim. (Matta 11:25)

“Halkı gönderdikten sonra dua etmek için tek başına dağa çıktı. Akşam olurken orada yalnızdı.” (Matta 14:23)

İsa (as) kendi döneminde kendisine tapılmasına da tepki göstermiştir;

“Ona tapınmak üzere ayaklarına kapandım. Ama o, “Sakın yapma!” dedi. “Ben de senin ve İsa’ya tanıklığını sürdüren kardeşlerin gibi bir Tanrı kuluyum. Tanrı’ya tap! Çünkü İsa’ya tanıklık, peygamberlik ruhunun özüdür.” (Vahiy 19:10)

İncil’in bazı kısımlarında durum böyle iken; insan olarak bir anneden doğmuş, insanları Allah’ı birlemeye çağıran ve Allah’a dua eden, ona şükreden bir kul olan Hz İsa(as)’ya tanrısal bir sıfat yüklemek çelişki değil midir?

Son olarak Kur’an’daki hz.İsa profiline şu ayetten örnek verelim;

İsa, sadece, kendisine nimet verdiğimiz ve İsrailoğulları’na örnek kıldığımız bir kuldur.(Zuhruf 59)

Hz.Meryem’e verilen müjdede doğacak oğlunun yani Hz.İsa’ın insanları Allah’ı birlemeye çağıracağı ve şöyle diyeceği geçer;

Şüphesiz Allah, benim de Rabbim, sizin de Rabbinizdir. Öyleyse O’na ibadet edin. İşte bu, doğru yoldur. (Al-i İmran, 51)

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