# 4. Nisa suresi 158. ayet - **Sure:** 4. Nisa suresi (Kadınlar) — سُورَةُ ٱلنِّسَاءِ - **Ayet:** 158 / 176 · **Cüz:** 6 · **Mushaf sayfası:** 102 - **Kaynak:** https://acikkuran.com/nisa-suresi/158-ayet-meali ## Arapça بَلْ رَفَعَهُ اللّٰهُ اِلَيْهِۜ وَكَانَ اللّٰهُ عَز۪يزاً حَك۪يماً ## Okunuş Bel rafaahullahu ileyh. Ve kanallahu azizen hakima. ## Çeviriler ### Bayraktar Bayraklı — Yeni Bir Anlayışın Işığında Kur'an Meali Hayır, Allah onu kendi katına yüceltti. Allah gerçekten kudret ve hikmet sahibidir. ### Mehmet Okuyan — Kur’an Meal-Tefsir Aksine Allah onu (İsa'yı) kendine (katına) yükseltmiştir.[1] Allah güçlüdür, doğru hüküm verendir. _Dipnotlar_ - [1] Bu ayet Al-i İmrân 3:55 ve Mâide 5:116-117. ayetlerle birlikte okunmalıdır. Ayette Hz. İsa'nın ölmediği değil, düşmanları tarafından asılamadığı ve öldürülemediği dile getirilmektedir. ### Erhan Aktaş — Kerim Kur'an Aksine Allah, onu kendisine yükseltti.[1] Allah, Mutlak Üstün Olan'dır, En İyi Hüküm Veren'dir. _Dipnotlar_ - [1] Onu değerli kıldı, ona yüksek dereceler verdi. ### Süleymaniye Vakfı — Süleymaniye Vakfı Meali Aslında Allah, onu kendine yükseltmiştir[1]. Daima üstün olan ve bütün kararları doğru olan Allah'tır. _Dipnotlar_ - [1] [Al-i İmran 3/55](https://acikkuran.com/3/55)'e göre İsa aleyhisselam öldürülmemiş, Allah onu vefat ettirmiş ([Meryem 19/33](https://acikkuran.com/19/33)) ve Yahudilerin elinden kurtarmıştır. Onun ahirette söyleyeceği "Ne zaman ki beni vefat ettirdin onları gözetim altında tutan sadece sen oldun." sözü ([Maide 5/117](https://acikkuran.com/5/117)), normal şekilde vefat ettiğini gösterir. [Zümer 39/42](https://acikkuran.com/39/42)'ye göre vefat, işi biten ruhun bedenden ayrılmasıdır. Allah ruhu iki şekilde vefat ettirir, biri uykuya daldığında, diğeri de öldüğünde olur. Ruh, bilgisayarın işletim sistemi gibi bütün bilgileri korur. Onun için Allah, hem uyuyan hem de ölen bedenin ruhunu koruma altına alır. Uyuyan insanın ruhu uyandığında, ölen kişinin ruhu da vücut yeniden yaratıldığında geri döner ([Müminun 23/100](https://acikkuran.com/23/100) ve [Tekvir 81/7](https://acikkuran.com/81/7)). İsa aleyhisselamın Allah'ın katına yükseltilmesi, öldükten sonra ruhunun yükseltilmesidir ([Araf 7/40](https://acikkuran.com/7/40), [Mearic 70/4](https://acikkuran.com/70/4)). Dünyaya tekrar gelmesi diye bir şey yoktur. ### Ali Rıza Safa — Kur'an-ı Kerim Gerçek Hayır! Allah, Onu, Kendisine yükseltmiştir. Çünkü Allah, Üstündür; Bilgelik ve Adaletle Yönetendir. ### Mustafa İslamoğlu — Hayat Kitabı Kur’an Bilakis, Allah onu kendi katına yüceltti. Zira Allah mutlak üstün ve yüce olandır, her hükmünde tam isabet sahibidir. ### Yaşar Nuri Öztürk — Kur'an-ı Kerim Meali Tam aksine, Allah onu kendisine yükseltti. Allah Aziz'dir, Hakim'dir. ### Ali Bulaç — Kur'an-ı Kerim ve Türkçe Anlamı Hayır; Allah onu kendine yükseltti. Allah üstün ve güçlüdür, hüküm ve hikmet sahibidir. ### Elmalılı (sadeleştirilmiş) Doğrusu Allah, O'nu kendine doğru yükseltti. Allah güçlüdür, hikmet sahibidir. ### Muhammed Esed — Kur'an Mesajı Hayır, Allah onu Kendi katına yüceltti. Allah gerçekten kudret ve hikmet sahibidir. ### Diyanet İşleri — Kur'an-ı Kerim Türkçe Meali Fakat Allah onu kendisine yükseltmiştir. Allah, üstün ve güçlüdür, hüküm ve hikmet sahibidir. ### Elmalılı Hamdi Yazır — Kur'an-ı Kerim ve Yüce Meali doğrusu Allah onu kendine doğru ref'eyledi, Allah bir aziz, hakim bulunuyor ### Süleyman Ateş — Kur'an-ı Kerim ve Yüce Meali Hayır, Allah onu kendisine yükseltti. Allah daima üstündür, hüküm ve hikmet sahibidir. ### Gültekin Onan Hayır; Tanrı onu kendine yükseltti. Tanrı üstün ve güçlüdür, hüküm ve hikmet sahibidir. ### Hasan Basri Çantay — Kur'an-ı Hakim ve Meal-i Kerim Bil'akis Allah onu yükseltib kendisine kaldırmışdır. Allah, mutlak gaalibdir, yegane hüküm ve hikmet saahibidir. ### İbni Kesir Bilakis Allah, onu kendi katına yükseltmiştir. Allah; Aziz'dir, Hakim'dir. ### Şaban Piriş — Kur'an-ı Kerim Türkçe Anlamı Aksine Allah, Onu kendi katına yükseltti. Allah, azizdir, hakimdir. ### Ahmed Hulusi — Türkçe Kur'an Çözümü Bilakis Allah Onu kendine yüceltti! Allah Aziyz'dir, Hakiym'dir. ### Erhan Aktaş (Eski Baskı) — Kerim Kur'an Aksine Allah, onu kendisine yükseltti.[1] Allah, Mutlak Üstün Olan'dır, En İyi Hüküm Veren'dir. _Dipnotlar_ - [1] Ona yüksek dereceler verdi. ### Progressive Muslims For God raised him to Himself; and God is Noble, Wise. ### Sam Gerrans — The Qur'an: A Complete Revelation (Nay, God brought it before Him; and God is exalted in might and wise. ### Aisha Bewley Allah raised him up to Himself. Allah is Almighty, All-Wise. ### Rashad Khalifa — The Final Testament Instead, GOD raised him to Him; GOD is Almighty, Most Wise. ### The Monotheist Group — The Quran: A Monotheist Translation Instead, God had raised him to Himself; and God is Noble, Wise. ### Süleymaniye Vakfı (Eski Baskı) — Süleymaniye Vakfı Meali Hayır! Allah, onu kendine yükseltmiştir. Allah güçlüdür, doğru kararlar verir. ### Erhan Aktaş (10. Baskı) — Kerim Kur'an Aksine Allah, onu kendisine yükseltti.[1] Allah, Mutlak Üstün Olan'dır, En İyi Hüküm Veren'dir. _Dipnotlar_ - [1] Onu değerli kıldı, ona yüksek dereceler verdi. ### Marmaduke Pickthall But Allah took him up unto Himself. Allah was ever Mighty, Wise. ### Al-Hilali & Khan But Allâh raised him [‘Îsâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise. ### Abdul Haleem God raised him up to Himself. God is almighty and wise. ### Abdullah Yusuf Ali Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;- ### Mustafa Khattab — The Clear Quran Rather, Allah raised him up to Himself. And Allah is Almighty, All-Wise. ### Abul A'la Maududi — Tafhim commentary but Allah raised him to Himself.[1] Allah is All-Mighty, All-Wise. _Dipnotlar_ - [1] This is the truth revealed by God. What is categorically asserted here is merely that the Jews did not succeed in killing the Messiah, but that God raised him unto Himself. The Qur'an furnishes no detailed information about the actual form of this 'raising'. It neither states categorically that God raised him from the earthly sphere to some place in heaven in both body and soul, nor that his body died on earth and his soul alone was raised to heaven. Hence neither of the two alternatives can be definitely affirmed nor denied on the basis of the Qur'an. If one reflects on the Qur'anic version of the event one gets the impression that, whatever the actual form of this 'raising', the event was of an extraordinary character. This extraordinariness is evident from three things: First, the Christians believed in the ascension of the Messiah in both body and soul, which was one of the reasons for large sections of people to believe in the godhead of Jesus. The Qur'an does not refute that idea but employs the same term, raf (i.e. 'ascension'), employed by the Christians. It is inconceivable that the Qur'an, which describes itself as the 'Clear Book', would employ an expression that might lend support to a misconception it seeks to repudiate.Second, one might assume that either the ascension of the Messiah was of the kind that takes place at every person's death or that this 'ascension' meant merely the exaltation of a Prophet's position, like that of Idris: 'And We raised him to an exalted station' (Surah Maryam 19: 57). Had it been so, this idea would have been better expressed by a statement such as: And indeed they did not kill the Messiah; Allah delivered him from execution and caused him to die a natural death. The Jews had wanted to slight him but Allah granted him an exalted position. Third, if this raf (exaltation, ascension) referred to in the verse: 'Allah raised him to Himself was of an ordinary kind, the statement which follows, namely that 'Allah is All-Mighty, All-Wise', would seem altogether out of context. Such a statement is pertinent only in the context of an event which manifested, in a highly extraordinary manner, by the overwhelming power and wisdom of God.The only Qur'anic argument that can be adduced to controvert this view is the verse in which the expression mutawaffika see (Surah Al 'Imran 3: 55))is employed. But as we have pointed out (see Towards Understanding the Qur'an, vol. I, (Surah 3, n. 51), this word can denote either God's taking a man unto Himself in soul or taking him unto Himself in both body and soul. Arguments based on the mere use of this word are not enough to repudiate the arguments we have already adduced. Some of those who insist on the physical death of Jesus support their argument by pointing out that there is no other example of the use of the word tawaffa for God's taking unto Himself a man in body as well as in soul. But this argument is not tenable since the ascension of Jesus was a unique event in human history and, therefore, the quest for another example of the use of this term in the same context is meaningless. What is worth exploring is whether or not the use of the word in such a sense is valid according to Arabic usage. If it is, we will have to say that the choice of this particular word lends support to belief in the ascension of Jesus. If we reflect on this verse in the light of the assumption that Jesus died physically, it appears strange that the Qur'an does not employ those terms which would exclude signifying the simultaneous physical and spiritual ascension of Jesus. On the contrary, the Qur'an prefers a term which, since it is liable to both interpretations (i.e. it can mean both spiritual and physical ascension), lends support to belief in the physical ascension of Jesus, even though that notion was used as a basis to support the false belief in the godhead of Jesus. Belief in the physical ascension of Jesus is further reinforced by those numerous traditions which mention the return of Jesus, son of Mary, to the world and his struggle against the Anti-Christ before the end of time. (For these traditions see our appendix to Surah 33.) These traditions quite definitively establish the second coming of Jesus. Now it is for anybody to judge which is more reasonable: Jesus' return to this world after his death, or his being alive somewhere in God's universe, and returning to this world at some point in time? ### Taqi Usmani but Allah lifted him towards Himself. Allah is All-Mighty, All-Wise. ### George Sale but God took him up unto Himself: And God is mighty and wise. ### Bijan Moeinian Indeed not. God raised Jesus unto Him and God is Most Powerful [and can do such a thing] and the Most Wise [in doing so.] ### Mahmoud Ghali No indeed, Allah raised him up to Him; and Allah has been Ever-Mighty, Ever-Wise. ### E. Henry Palmer nay, God raised him up unto Himself; for God is mighty and wise! ### Hamid S. Aziz Nay, Allah raised him up unto Himself; for Allah is ever Mighty and Wise! ### Amatul Rahman Omar Rather Allâh exalted him with all honour to His presence. And Allâh is All-Mighty, All-Wise. ### Arthur John Arberry God raised him up to Him; God is All-mighty, All-wise. ### Ali Quli Qarai Rather Allah raised him up toward Himself, and Allah is all-mighty, all-wise. ### Mohamed Ahmed - Samira But God raised him up (in position) and closer to Himself; and God is all-mighty and all-wise. ### Abdel Khalek Himmat — Al- Muntakhab But Allah had taken him up to His August presence, and Allah has always been Azizun (almighty) and Hakimun. ### Muhammad Asad nay, God exalted him unto Himself - and God is indeed almighty, wise. ### Shabbir Ahmed Nay, Allah exalted him unto Himself. (They had plotted thinking that crucifixion was a death of dishonor. But Allah raised him in honor). Allah is Almighty, Wise. ### Syed Vickar Ahamed But! Allah raised him up to Himself, and Allah is Exalted in Power, All Wise— ### Sahih International — (Umm Muhammad, Mary Kennedy, Amatullah Bantley) Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise. ## Kelimeler | # | kelime | anlam | kök | |---|---|---|---| | 1 | بَل — bel | hayır | — | | 2 | رَّفَعَهُ — rafeahu | onu yükseltti | رفع — Ra-Fe-Ayn | | 3 | ٱللَّهُ — llahu | Allah | — | | 4 | إِلَيْهِ ۚ — ileyhi | kendisine | — | | 5 | وَكَانَ — ve kane | ve | كون — Kef-Vav-Nun | | 6 | ٱللَّهُ — llahu | Allah | — | | 7 | عَزِيزًا — azizen | daima üstündür | عزز — Ayn-Za-Za | | 8 | حَكِيمًۭا — hakimen | hüküm ve hikmet sahibidir | حكم — Ha-Kef-Mim | --- Önceki: https://acikkuran.com/nisa-suresi/157-ayet-meali.md · Sonraki: https://acikkuran.com/nisa-suresi/159-ayet-meali.md Alındığı tarih: 2026-08-05 Açık Kuran — https://acikkuran.com — CC BY-NC-SA 4.0 — Alıntılarken çevirmenin adını belirtin.