\u00d6zet:<\/b><\/p>\n
Kur\u2019an, il\u00e2h\u00ee bir kitap olmas\u0131 hasebiyle nevi \u015fahs\u0131na m\u00fcnhas\u0131r bir \u00fcsl\u00fbba sahiptir. Onun, be\u015fer \u00fcsl\u00fbbundan \u00e7ok farkl\u0131 y\u00f6nleri vard\u0131r. Bu \u00f6zellikleri sebebiyle insanlar Kur\u2019an\u2019dan etkilenmekte ve b\u0131k\u0131p usanmadan uzun m\u00fcddet onunla me\u015fgul olabilmektedirler. \u0130\u015fte bu makalede Kur\u2019an \u00fcsl\u00fbbunun tespit edilebilen \u00fcst\u00fcn hus\u00fbsiyetlerinden bir k\u0131sm\u0131 ortaya konmaya gayret edilecektir.<\/p>\n
Anahtar kelimeler:<\/b> Kur\u2019an, \u00dcslup, L\u00e2f\u0131z, M\u00e2na, Nazm<\/p>\n
\u0130nsanlara takdim edilen bir \u015feyde dikkat \u00e7eken ilk husus, onun muhtevas\u0131n\u0131n sa\u011flaml\u0131\u011f\u0131ndan ziy\u00e2de \u015feklinin \u00e7ekicili\u011fidir. K\u00f6t\u00fc bir \u015fekilde takdim edilen bir \u015fey, yeni de olsa ho\u015f g\u00f6r\u00fcnmez ve insanlar ondan uzakla\u015f\u0131rlar. \u00c7\u00fcnk\u00fc insanlarda his, \u00e7o\u011funlukla ak\u0131ldan \u00f6nce geldi\u011finden kar\u015f\u0131la\u015ft\u0131klar\u0131 yeni bir \u015fey hakk\u0131nda bu his s\u00e2yesinde belli bir kanata var\u0131rlar. Yeni bir din ve hayat nizam\u0131 vaz\u2018 eden Kur\u2019an-\u0131 Kerim, hem dili ve \u00fcslubuyla hem de muhtevas\u0131yla, kendini dinleyen insanlar\u0131 tatmin edecek bir m\u00fckemmellikte vahyedilmi\u015ftir. Bu bak\u0131mdan Kur\u2019an, Arap edebiyat\u0131n\u0131n en m\u00fckemmel bir \u00f6rne\u011fi olmu\u015ftur[1]<\/a>.<\/p>\n \u0130sl\u00e2m \u00e2limleri \u00fcsl\u00fbp konusuna \u00e7ok \u00f6nem vermi\u015flerdir. Zerke\u015f\u00ee (v. 794\/1391) el-Burh\u00e2n<\/i> adl\u0131 eserinde Kur\u2019an\u2019\u0131n \u00fcsl\u00fbbu konusuna \u00e7ok geni\u015f yer ay\u0131rm\u0131\u015f, bu ba\u015fl\u0131\u011f\u0131n kitab\u0131n\u0131 kaleme almadaki en b\u00fcy\u00fck maksad\u0131 oldu\u011funu bildirmi\u015f ve \u201cmevzular\u0131n g\u00f6z bebe\u011fi\u201d diye vas\u0131fland\u0131rm\u0131\u015ft\u0131r[2]<\/a>. \u0130bn \u00c2\u015f\u00fbr (1394\/1973) \u015f\u00f6yle der: \u201cNas\u0131l ki, r\u00fbhu marifetle ayd\u0131nlanm\u0131\u015f olan bir kimsenin, bedeninin de temizlik ve nezafetle ayd\u0131nlanm\u0131\u015f olmas\u0131 gerekiyorsa, i\u015fte s\u00f6z de b\u00f6yledir. Nice hikmetli s\u00f6zler vard\u0131r ki, (sadece) lafz\u0131n\u0131n tutuklu\u011fu sebebiyle g\u00f6n\u00fcllere tesir edemez\u201d[3]<\/a>.<\/p>\n \u00dcsl\u00fbb (\u0623\u0633\u0644\u0648\u0628) kelimesi (\u00e7o\u011fulu \u0623\u0633\u0627\u0644\u064a\u0628), \u201cslb\u201d (\u0633\u0644\u0628) k\u00f6k\u00fcnden gelir ve l\u00fcgatte \u201ca\u011fa\u00e7lar aras\u0131ndaki yol, uzay\u0131p giden yol, sanat, y\u00f6n, mezhep, burnu b\u00fcy\u00fck olmak (kibirlenmek), arslan\u0131n boynu\u201d gibi \u00e7e\u015fitli anlamlara gelir[4]<\/a>. Konu\u015fan\u0131n s\u00f6z\u00fcnde takip etti\u011fi metoda da \u00fcsl\u00fbp denir. Her insan, anlatmak istedi\u011fi hususlar\u0131 dile getirirken ba\u015fkalar\u0131ndan farkl\u0131 bir tarz kullan\u0131r. Herkesin konu\u015fmas\u0131nda kendine g\u00f6re bariz bir \u00f6zelli\u011fi veya onu ba\u015fkalar\u0131ndan ay\u0131ran farkl\u0131l\u0131klar\u0131 vard\u0131r. Hi\u00e7 kimse bir ba\u015fkas\u0131n\u0131 aynen takl\u00eed edemez. Buna g\u00f6re Kur\u2019\u00e2n \u00fcsl\u00fbbu denilince, onun s\u00f6z diziminde ve l\u00e2f\u0131z se\u00e7iminde di\u011fer edeb\u00ee t\u00fcrlerden ayr\u0131lmas\u0131 akla gelir[5]<\/a>. Di\u011fer bir tarife g\u00f6re Kur\u2019\u00e2n \u00fcsl\u00fbbu, c\u00fcmlelerin te\u015fkilinde, kelimelerin se\u00e7iminde kendisine mahsus olan anlat\u0131m tarz\u0131 demektir. Kur\u2019an, kelimeleri ve c\u00fcmle yap\u0131lar\u0131 \u00eetibariyle Arap\u00e7a\u2019n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmad\u0131\u011f\u0131 h\u00e2lde, di\u011ferlerinden hemen ay\u0131rt edilebilen kendine has bir if\u00e2de tarz\u0131na sahiptir[6]<\/a>.<\/p>\n Arap dilinin \u00fcst\u00e2d\u0131 olan baz\u0131 insanlar\u0131n kaynaklar\u0131m\u0131zda zikredilen if\u00e2deleri[7]<\/a>, Kur\u2019an\u2019\u0131n, ayn\u0131 kelime ve k\u00e2ideleri kullanmas\u0131na ra\u011fmen be\u015fer\u00ee \u00fcsluptan \u00e7ok farkl\u0131 bir \u00fcsl\u00fbba sahip oldu\u011funu g\u00f6stermektedir. Kur\u2019an-\u0131 Kerim, dine \u00e2it hakikatleri yitirmi\u015f olan m\u00fc\u015frik bir toplumu hidayete erdirmek i\u00e7in \u00f6ncelikle zahirini cazip h\u00e2le getirmi\u015f, \u00fcsl\u00fbbu ve beyan tarz\u0131yla insanlar\u0131n ula\u015famayaca\u011f\u0131 bir mucizelik vasf\u0131 arz etmi\u015f, b\u00f6ylece de onun \u00fcsl\u00fbbu kar\u015f\u0131s\u0131nda teslim olan insanlar\u0131n, muhtevas\u0131n\u0131 kabul etmeleri daha kolay olmu\u015ftur[8]<\/a>.<\/p>\n Kur\u2019an-\u0131 Kerim zirveye \u00e7\u0131km\u0131\u015f \u00fcsl\u00fbp hususiyetleriyle Arap dilinin \u00fcstadlar\u0131na \u00fcst\u00fcnl\u00fck sa\u011flamakla kalmam\u0131\u015f, onlar \u00fczerinde derin bir tesir de b\u0131rakm\u0131\u015ft\u0131r. Ayn\u0131 zamanda Arap\u00e7a\u2019ya g\u00fczel bir k\u0131vam kazand\u0131rm\u0131\u015f ve onu daha sonraki as\u0131rlarda de\u011fi\u015fikli\u011fe u\u011fray\u0131p bozulmaktan, as\u00e2letini kaybetmekten muhafaza etmi\u015ftir. Daha \u00f6nce kendilerine g\u00f6re leh\u00e7e ve l\u00fcgatleri olan Arap kab\u00eelelerini bir dil \u00fczere toplam\u0131\u015ft\u0131r[9]<\/a>. Sa\u00eed Ramazan el-B\u00fbti\u2019nin if\u00e2de etti\u011fi gibi Kur\u2019an\u2019\u0131n n\u00fcz\u00fbl\u00fcnden \u00f6nce Arap\u00e7a sert, ha\u015fin, a\u011f\u0131r ve insan tabiat\u0131na z\u0131t kelimelerle doluydu. \u0130l\u00e2h\u00ee vahiy inmeye ba\u015flay\u0131nca ister istemez b\u00fct\u00fcn kulaklar ona y\u00f6neldi ve Kur\u2019an\u2019\u0131n tesiriyle bu kaba, ha\u015fin kelimeler Araplar\u0131n dilinden yava\u015f yava\u015f \u00e7ekilmeye ba\u015flad\u0131. Kur\u2019an\u2019\u0131n \u00fcsl\u00fbbu sayesinde Araplar\u0131n lisan zevki geli\u015fti, kelimeler insan tabiat\u0131na uygun h\u00e2le geldi. Bunu daha iyi anlamak i\u00e7in c\u00e2hiliye d\u00f6nemindeki bir ed\u00eebin herhangi bir metniyle \u0130sl\u00e2m\u00ee as\u0131rlardaki bir ed\u00eebin metnini muk\u00e2yese etmek yeterlidir. Kur\u2019an bel\u00e2\u011fat\u0131n\u0131n, \u0130sl\u00e2m d\u00f6nemindeki ed\u00eebin metnini \u00fcslup, c\u00fcmleler ve kelimeler a\u00e7\u0131s\u0131ndan cil\u00e2lad\u0131\u011f\u0131, terbiye edip g\u00fczelle\u015ftirdi\u011fi hemen farkedilir[10]<\/a>. \u00c7\u00fcnk\u00fc m\u00fcsl\u00fcmanlar be\u015ferin benzerini getirmekten \u00e2ciz kald\u0131\u011f\u0131 Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019i ve had\u00ees-i \u015fer\u00eefleri dinleyip ezberlemi\u015fler, b\u00f6ylece \u00fcsl\u00fbb ve bel\u00e2\u011fattaki melekeleri geli\u015fip g\u00fczelle\u015fmi\u015ftir[11]<\/a>.<\/p>\n \u015eimdi Kur\u2019an\u2019\u0131 di\u011fer eserlerden ay\u0131ran \u00fcsl\u00fbp hususiyetlerinin bir k\u0131sm\u0131n\u0131 k\u0131saca izah etmeye ba\u015flayabiliriz:<\/p>\n 1. Mevcut Edeb\u00ee \u015eekillerden Farkl\u0131 ve M\u00fckemmel Olu\u015fu<\/b><\/p>\n Kur\u2019an-\u0131 Ker\u00eem, Arap dilinin bilinen \u015fekillerinin h\u00e2ricinde ve edeb\u00ee g\u00fczelli\u011fin zirvesinde bir \u00f6rg\u00fc i\u00e7inde gelmi\u015ftir. \u0130f\u00e2de usl\u00fbbu, onlar\u0131n al\u0131\u015fm\u0131\u015f olduklar\u0131 tarzdan farkl\u0131 bir esas \u00fczerine bin\u00e2 edilmi\u015ftir. Hatta kendisini Allah\u2019tan al\u0131p insanlara a\u00e7\u0131klayan Peygamber (s.a.v)\u2019in \u00fcsl\u00fbbundan dahi farkl\u0131d\u0131r[12]<\/a>. Bu sebeple Arap\u00e7a indirilmi\u015f ilah\u00ee bir kelam olmas\u0131na ra\u011fmen, gerek o d\u00f6nemde, gerekse m\u00fcteakip as\u0131rlarda devaml\u0131 zihinleri me\u015fgul etmi\u015f; kimileri onun \u015fiir, kimileri nesir, kimileri seci\u2019, kimileri es\u00e2t\u00eer, kimileri anlams\u0131z c\u00e2zibeli s\u00f6zler[13]<\/a> oldu\u011funu s\u00f6ylemi\u015flerdir. Bunu normal kar\u015f\u0131lamak l\u00e2z\u0131md\u0131r. Zira, kimi \u00e2yetlerindeki insan\u0131 derinlerden yakalayan k\u00e2fiyenin verdi\u011fi uyum ve ahenk; kimi ayetlerdeki k\u0131sa, ahenkli ve vurgulu seci\u2019lerden olu\u015fan d\u00e2hil\u00ee niz\u00e2m ve tenas\u00fcp; kimi ayetlerdeki ya\u015fanm\u0131\u015f h\u00e2diselerin ahl\u00e2k\u00ee ve \u00f6\u011fretici anlat\u0131m\u0131, tarih ve insanl\u0131k dersleri; kimi pasajlar\u0131ndaki, herhangi bir edeb\u00ee kayg\u0131dan uzak, fakat s\u0131rf bir mesaj\u0131 ve bir tak\u0131m dersleri talim etmeyi hedefleyen hak\u00eem bir \u00fcsl\u00fbp ve tutarl\u0131 bir mant\u0131k, insanlar\u0131 karars\u0131z ve \u015fa\u015fk\u0131n bir h\u00e2lde b\u0131rakm\u0131\u015ft\u0131. \u0130nsan par\u00e7ac\u0131 bir yakla\u015f\u0131mla bakt\u0131\u011f\u0131nda Kur\u2019an\u2019\u0131n bunlardan biri oldu\u011funu zannetmesi kolayd\u0131r. Ancak o, bunlar\u0131n hi\u00e7 biri olmad\u0131\u011f\u0131 gibi hepsini ih\u00e2ta etmi\u015f, hepsini a\u015fm\u0131\u015f, hepsinden daha hus\u00fbs\u00ee ve hepsinden daha se\u00e7kin bir seviyede inmi\u015ftir[14]<\/a>. Arap edebiyat\u0131n\u0131n zirvelerinden Velid bin Mu\u011f\u00eere\u2019nin Kur\u2019an hakk\u0131ndaki \u00eetiraf\u0131, onun bu hususiyetini if\u00e2de etmektedir[15]<\/a>.<\/p>\n Kur\u2019an, hem \u015fiirin hem de nesrin meziyetlerini bir araya toplayan emsalsiz bir nazma sahiptir[16]<\/a>. Onda ne \u015fiirde ne de m\u00fbsik\u00eede bulunmayan bir g\u00fczellik vard\u0131r. Kur\u2019an\u2019\u0131 tekrar tekrar okurken veya dinlerken bir monotonluk hissedilmez, devaml\u0131 s\u00fbrette de\u011fi\u015fen ve t\u00e2zelenen seslerden insan hislerinin her biri ayn\u0131 derecede nasibini al\u0131r[17]<\/a>. Elmal\u0131l\u0131 Muhammed Hamdi Yaz\u0131r bu hususu \u015f\u00f6yle \u00eez\u00e2h eder:<\/p>\n \u201cNazm-\u0131 Kur\u2019an ne mevz\u00fbn, ne m\u00fcsecca\u2018, ne de mens\u00fbrdur; fakat mevz\u00fbndan daha ahenkli, m\u00fcsecca\u2018dan daha m\u00fcten\u00e2sib, mens\u00fbrdan daha sel\u00ees ve daha cereyanl\u0131d\u0131r. Hepsinden ba\u015fka bir de cev\u00e2miu\u2019l-kel\u00eem<\/b>dir; elf\u00e2z-\u0131 kal\u00eele i\u00e7inde me\u00e2n\u00ee-i kes\u00eereyi derc ederek n\u00e2m\u00fcten\u00e2h\u00eeye n\u00e2z\u0131r b\u00fcy\u00fck muadeleleri cezirleriyle ve kem\u00e2l-i letafetle tebli\u011f eder. Akla hit\u00e2b ederken s\u00e2miadan ba\u015flayarak turuk-i hav\u00e2ss\u0131 da elf\u00e2z ve terkibinin rikkat ve hiz\u00e2letiyle m\u00fctev\u00e2liyen ok\u015far ve kalbi h\u00fcsn ve hayr-\u0131 hakk\u0131n l\u00e2h\u00fbt\u00ee ahengi i\u00e7inde gark-\u0131 ne\u015f\u00e2t ve in\u00adtibah eder. Be\u015ferin bildi\u011fi ve bilece\u011fi k\u00e2ffe-i es\u00e2l\u00eeb ve me\u00e2n\u00eeyi ihtiva etmekle beraber hi\u00e7birisinin ayn\u0131 olmayan ve on d\u00f6rt as\u0131rd\u0131r takl\u00eed edilemeyen il\u00e2h\u00ee bir \u00fcsluba m\u00e2liktir. Malum oldu\u011fu \u00fczere sun\u2019-i be\u015fer olan \u00e2s\u00e2r\u0131n tenas\u00fcbleri hep m\u00fcten\u00e2h\u00ee nisbetlerin muhassalas\u0131d\u0131r. Sun-i B\u00e2r\u00ee olan \u00e2s\u00e2r\u0131n ten\u00e2s\u00fcb\u00fc ise n\u00e2m\u00fcten\u00e2h\u00ee nisbetlerin cezridir (…) Bizim kelim\u00e2t ve me\u00e2n\u00ee aras\u0131nda tayin ede\u00adbildi\u011fimiz ten\u00e2s\u00fcbler, m\u00fcten\u00e2h\u00ee mi\u2018yarlara istin\u00e2d etti\u011fi halde H\u00e2l\u0131k\u2019\u0131n tayin etti\u011fi ten\u00e2s\u00fcbler n\u00e2m\u00fcten\u00e2h\u00eeye n\u00e2z\u0131r olur. Bunun i\u00e7in nazm-\u0131 Kur\u2019an\u2019daki \u00fcsl\u00fbb ve \u00e2heng-i bey\u00e2n, bizim kavrayabildi\u011fimizden \u00e7ok y\u00fcksek bir tak\u0131m ten\u00e2s\u00fcblerin if\u00e2desidir\u2026\u201d[18]<\/a>.<\/p>\n Burada hat\u0131rlat\u0131lmas\u0131 gereken di\u011fer bir husus da \u015fudur ki, Kur\u2019an ilk n\u00e2zil oldu\u011funda yaz\u0131l\u0131 bir metin h\u00e2linde gelmemi\u015f, bil\u00e2kis muhtelif zamanlarda m\u00fcneccemen nazil olmu\u015f, Ras\u00fblull\u00e2h (s.a.v) de gelen vahyi hemen vahiy k\u00e2tiplerine yazd\u0131rm\u0131\u015f ve muhataplar\u0131na okumu\u015ftur. Bu sebeple Kur\u2019an\u2019\u0131n \u00fcsl\u00fbbu yaz\u0131 \u00fcsl\u00fbbundan ziyade konu\u015fma \u00fcsl\u00fbbuna daha yak\u0131nd\u0131r. Yaz\u0131 dili ile konu\u015fma dili aras\u0131nda ise \u00e7ok m\u00fchim farklar mevcuttur[19]<\/a>. Ayn\u0131 \u015fekilde Kur\u2019an\u2019\u0131n n\u00fcz\u00fbl\u00fcne muh\u00e2tap olan kimseler i\u00e7in bahis mevz\u00fbu olmayan bir tak\u0131m anlama problemleri daha sonra onu okuyan kimseler i\u00e7in v\u00e2rid olabilir. Bu y\u00fczden Arap\u00e7a bildi\u011fi h\u00e2lde bir\u00e7ok kimse, s\u0131rf Kur\u2019an\u2019\u0131n usl\u00fbbunu kavramad\u0131\u011f\u0131 i\u00e7in, Kur\u2019an\u2019\u0131n usl\u00fbbunda irtibats\u0131zl\u0131k ve kopukluk oldu\u011funu iddia etmektedir. Oysaki tefsirler ve Ul\u00fbmu\u2019l-Kur\u2019an kitaplar\u0131 ile sonraki muhataplar\u0131n bu ihtiya\u00e7lar\u0131 giderildi\u011finde Kur\u2019an daha iyi anla\u015f\u0131lacakt\u0131r[20]<\/a>.<\/p>\n Kur\u2019an\u2019\u0131n i\u015fledi\u011fi mevz\u00fblar\u0131 ele al\u0131\u015f tarz\u0131 da \u00e7ok farkl\u0131d\u0131r. Mesel\u00e2 Kur\u2019an, tarihi tarih kitaplar\u0131 gibi ele almaz. Onun maksad\u0131 tarihi bilgi vermek de\u011fil, tarihi bilgileri ba\u015fka bir maksat i\u00e7in hat\u0131rlatmak, kullanmakt\u0131r. Kur\u2019an\u2019\u0131n g\u00f6ky\u00fcz\u00fcyle al\u00e2kal\u0131 mefhumlar\u0131 s\u0131k\u00e7a kullanmas\u0131 astronomiye dair bilgi vermek i\u00e7in de\u011fildir. Bil\u00e2kis bunlarla Allah\u2019\u0131n kudretini g\u00f6sterip insanlar\u0131n hid\u00e2yetlerini sa\u011flamay\u0131 hedefler. Kur\u2019an\u2019\u0131n dili ve \u00fcslubu bu ilim dallar\u0131n\u0131nkine benzememektedir. Zira Kur\u2019an\u2019\u0131n hedefi bu ilimlerin hedefinden farkl\u0131d\u0131r. Bu durumda Kur\u2019an\u2019\u0131 bunun gibi ilimlerin k\u0131staslar\u0131yla de\u011ferlendirmek do\u011fru olmaz[21]<\/a>.<\/p>\n Kur\u2019\u00e2n, mevcut edeb\u00ee t\u00fcrlerden farkl\u0131 ve kendine has bir \u00fcsl\u00fbbu olmakla birlikte b\u00fct\u00fcn bu edeb\u00ee \u015fekilleri en m\u00fckemmel \u015fekilde kullan\u0131r. O; te\u015fri\u2018, k\u0131ssa, tarih, cedel, m\u00fcnazara, mev\u2018iza, z\u00fchd ve rek\u00e2ik gibi pek \u00e7ok edeb\u00ee t\u00fcr ihtiv\u00e2 etmektedir. Bunlar\u0131n hepsinde de her zaman i\u00e7in fesahatini en y\u00fcksek seviyede muhafaza etmi\u015ftir. Bu \u00e7e\u015fitlili\u011fe ra\u011fmen s\u00fbrelerde bir konudan di\u011ferine ge\u00e7i\u015fleri en m\u00fckemmel \u015fekilde sa\u011flam\u0131\u015ft\u0131r. Kur\u2019an bir pasaj\u0131nda mevz\u00fbu tasvir tarz\u0131nda anlat\u0131r, sonra bir k\u0131ssaya ge\u00e7er, arkas\u0131ndan hukuk\u00ee bir mesele gelir, onu cennetle m\u00fcjdeleme, cehennemle korkutma sahnesi takip eder. B\u00fct\u00fcn bu farkl\u0131 sahalarda Kur\u2019an\u2019\u0131n \u00fcsl\u00fbbu ayn\u0131 parlak ve y\u00fcksek if\u00e2de g\u00fcc\u00fcn\u00fc devam ettirir[22]<\/a>. H\u00e2lbuki bir edebiyat\u00e7\u0131n\u0131n muhtelif edeb\u00ee nevilerin hepsinde m\u00e2hir olmas\u0131 bir yana, onlar\u0131n b\u00fct\u00fcn\u00fcyle ilgilenmesi dahi m\u00fcmk\u00fcn de\u011fildir. Nitekim Arap edipleri daha \u00e7ok \u00f6v\u00fcnme, kahramanl\u0131k, mev\u2018iza, medih ve hiciv tarzlar\u0131nda \u015fiir s\u00f6ylemi\u015fler, her biri bunlar\u0131n biri veya ikisinde m\u00e2hir olabilmi\u015ftir. Bir s\u00f6zde farkl\u0131 anlat\u0131mlara ge\u00e7i\u015f hususunda ba\u015far\u0131l\u0131 olanlar \u00e7ok az olmu\u015f, ba\u015far\u0131lar\u0131 da \u00e7ok mahdut ve dar bir \u00e7er\u00e7evede kalm\u0131\u015ft\u0131r[23]<\/a>.<\/p>\n Baz\u0131 m\u00fcste\u015frikler, Kur\u2019an-\u0131 Kerim\u2019de ayn\u0131 s\u00fbre i\u00e7inde ele al\u0131nan konular aras\u0131nda bir insicam ve alaka olmad\u0131\u011f\u0131n\u0131 iddi\u00e2 etmi\u015flerdir. H\u00e2lbuki bir tablonun g\u00fczelli\u011fini g\u00f6rebilmek i\u00e7in, zorunlu olarak ayr\u0131 renklerin bir arada bulundu\u011fu ve hatta b\u00fct\u00fcn ile uyumsuzluk arz eden k\u00fc\u00e7\u00fcc\u00fck bir noktaya bakmamal\u0131d\u0131r. Aksine biraz geri \u00e7ekilerek tabloyu bir b\u00fct\u00fcn olarak g\u00f6zden ge\u00e7irmek zarur\u00eedir. Ancak bu takdirde tabloyu te\u015fkil eden unsurlar aras\u0131ndaki simetriyi ve terkipteki armoniyi g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. \u0130\u015fte Kur\u2019an-\u0131 Ker\u00eem hakk\u0131nda isabetli bir h\u00fck\u00fcm verebilmek i\u00e7in de onun her s\u00fbresini b\u00f6yle b\u00fct\u00fcnc\u00fcl bir anlay\u0131\u015f \u00e7er\u00e7evesinde de\u011ferlendirmek l\u00e2z\u0131md\u0131r[24]<\/a>.<\/p>\n Kur\u2019\u00e2n\u2019\u0131n, edeb\u00ee t\u00fcrleri i\u00e7 i\u00e7e ve m\u00fckemmel bir \u015fekilde ihtiv\u00e2 etti\u011fine bir mis\u00e2l olarak -tabii ki terc\u00fcmenin imk\u00e2n verdi\u011fi nisbette- \u00c2l-i \u0130mr\u00e2n s\u00fbresinin 10-17. \u00e2yetlerine bakabiliriz. Bu \u00e2yetlerde, mev\u2019iza, tarih, k\u0131ssa, cedel, m\u00fcn\u00e2zara, va\u2019d ve va\u00eed gibi t\u00fcrler muhte\u015fem bir insic\u00e2m i\u00e7inde yerini alm\u0131\u015ft\u0131r. K\u00e2firlere, All\u00e2h\u2019\u0131n ir\u00e2de ve kuvveti kar\u015f\u0131s\u0131nda hi\u00e7bir varl\u0131klar\u0131n\u0131n fayda sa\u011flayamayaca\u011f\u0131 um\u00fbm\u00ee bir k\u00e2ide olarak bildirildikten sonra Firavun ve benzerleri buna misal getirilmi\u015ftir. Daha sonra \u00e7a\u011fda\u015f k\u00e2firlere hit\u00e2b edilerek onlar \u00eek\u00e2z edilir. Onlar\u0131n \u00eetirazlar\u0131 ise Bedir \u00f6rnek verilerek susturulur. \u00c7\u00fcnk\u00fc orada \u00e7ok az ve techiz\u00e2t \u00eetib\u00e2riyle olduk\u00e7a zay\u0131f bir avu\u00e7 m\u00fcsl\u00fcman All\u00e2h\u2019\u0131n yard\u0131m\u0131 ile b\u00fcy\u00fck ve g\u00fc\u00e7l\u00fc bir orduyu peri\u015fan etmi\u015ftir. Bundan sonra yine um\u00fbma hit\u00e2b edilerek d\u00fcny\u00e2n\u0131n ge\u00e7ici bir v\u00e2s\u0131ta oldu\u011fu, hak\u00eek\u00ee hayat\u0131n \u00e2hiret, hak\u00eek\u00ee m\u00fck\u00e2f\u00e2t\u0131n da All\u00e2h kat\u0131nda oldu\u011fu nasihat\u0131 verilir. Madd\u00ee menfaatler i\u00e7in k\u00fcf\u00fcrde direnmenin b\u00fcy\u00fck bir hat\u00e2 oldu\u011fu, \u00e7\u00fcnk\u00fc d\u00fcnya menfaatinin f\u00e2n\u00ee oldu\u011funa i\u015f\u00e2ret edilir. Devam eden \u00e2yetlerde All\u00e2h kat\u0131nda m\u00fc\u2019minler i\u00e7in haz\u0131rlanan m\u00fck\u00e2f\u00e2t biraz tafs\u00eel edilerek ona n\u00e2il olacak m\u00fcttak\u00eelerin vas\u0131flar\u0131 zikredilir, nas\u0131l du\u00e2 ettikleri haber verilir. \u0130\u015fte bu \u015fekilde Kur\u2019\u00e2n b\u00fcy\u00fck bir maharetle ana mevz\u00fbunu nak\u0131\u015f nak\u0131\u015f \u00f6rer, insanlar\u0131 s\u0131kmadan, bil\u00e2kis heyecanland\u0131r\u0131p harekete ge\u00e7irerek mesaj\u0131n\u0131 ula\u015ft\u0131r\u0131r. B\u00fct\u00fcn edeb\u00ee t\u00fcrleri, esas maksad\u0131na ula\u015fma yolunda en g\u00fczel \u015fekliyle kullan\u0131r.<\/p>\n 2. Laf\u0131z ve M\u00e2n\u00e2 Dengesi<\/b><\/p>\n Dilde kelime se\u00e7imi \u00e7ok \u00f6nemli bir husustur. Hem \u0130sl\u00e2m\u2019dan \u00f6nce hem de sonraki d\u00f6nemlerde \u015fiir ve nesirde kelime se\u00e7imi ehemmiyetini muh\u00e2faza etmi\u015f, edipler bu hususa \u00e7ok dikkat etmi\u015flerdir[25]<\/a>. Durum insanlar\u0131n s\u00f6zlerinde b\u00f6yle olunca bel\u00e2\u011fat\u0131n zirvesini te\u015fkil eden Kel\u00e2mull\u00e2h\u2019ta daha a\u00e7\u0131k ve daha v\u00e2z\u0131ht\u0131r[26]<\/a>.<\/p>\n Dil ve edebiyatta if\u00e2de yollar\u0131 ve \u015fekilleri son derece \u00e7ok, kelimeler ve terkipler olduk\u00e7a \u00e7e\u015fitli ve farkl\u0131d\u0131r. \u0130nsanlar bu farkl\u0131l\u0131klar\u0131 olanca geni\u015fli\u011fiyle ihata etmekte e\u015fit seviyede de\u011fildirler. Kelimeler aras\u0131nda mukayese yap\u0131p tercihlerde bulunma hususunda m\u00fcs\u00e2v\u00ee olmalar\u0131 ise daha zordur. \u0130\u015fte insanlar\u0131n s\u00f6zlerinin g\u00fczelli\u011fi, bel\u00e2\u011fat ve fes\u00e2hatlar\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fc bu tercihteki is\u00e2bet nisbetindedir. Bununla birlikte m\u00e2n\u00e2<\/b> ile laf\u0131z<\/b> birbirinden uzak iki u\u00e7 gibi olup ikisine de ayn\u0131 anda hakk\u0131n\u0131 vermek neredeyse imk\u00e2ns\u0131zd\u0131r. Meram\u0131n\u0131 veciz bir \u015fekilde anlatmak i\u00e7in l\u00e2fz\u0131 az kullanan bir kimse, az veya \u00e7ok m\u00e2n\u00e2n\u0131n hakk\u0131n\u0131 yemek durumunda kal\u0131r. Bunun aksine m\u00e2n\u00e2n\u0131n hakk\u0131n\u0131 verip b\u00fct\u00fcn incelikleriyle g\u00f6stermek isteyen kimse de lafz\u0131n g\u00fczellik ve let\u00e2fetini bozarak s\u00f6z\u00fc uzatmaya mecbur olur. Edipler ancak ilimlerinin geni\u015fli\u011fi ve o anki ilhamlar\u0131n\u0131n sevkine g\u00f6re nisb\u00ee bir m\u00fckemmelli\u011fe ula\u015fabilirler. Bunun en sa\u011flam delili, bir edibin zaman i\u00e7inde \u00f6nceki s\u00f6zlerini tashih etmesidir. \u00d6yle ki yetmi\u015f defa bile g\u00f6zden ge\u00e7irse her defas\u0131nda de\u011fi\u015ftirecek pek \u00e7ok yer bulur[27]<\/a>. Kur\u2019an ise \u00fczerinden as\u0131rlar ge\u00e7se dahi, laf\u0131z ve m\u00e2n\u00e2lar\u0131nda hi\u00e7bir de\u011fi\u015fikli\u011fe ihtiya\u00e7 duyulmaz[28]<\/a>.<\/p>\n Kur\u2019an, hangi sahada s\u00f6z s\u00f6yl\u00fcyorsa s\u00f6ylesin, daima en \u00fcst\u00fcn malzemeyi ve kast olunan m\u00e2n\u00e2ya en uygun terkibi se\u00e7er, maksad\u0131 hi\u00e7bir eksik ve fazla olmaks\u0131z\u0131n anlat\u0131r. K\u0131sa ve \u00f6zl\u00fc anlat\u0131m\u0131 tercih etti\u011fi yerlerde m\u00e2n\u00e2y\u0131 ihmal etmedi\u011fi gibi muhtev\u00e2n\u0131n ayr\u0131nt\u0131s\u0131na girilmesi gereken yerlerde de s\u00f6z israf\u0131 yapmaz. Dilin s\u00e2hip oldu\u011fu m\u00fcter\u00e2dif kelimelerden del\u00e2leti en hassas, tasvir g\u00fcc\u00fc en fazla ve fes\u00e2hati en kuvvetli olan\u0131n\u0131 se\u00e7er[29]<\/a>. Bu hususta \u0130bn-i Atiyye (v. 542\/1148) \u015f\u00f6yle demi\u015ftir: \u201cKur\u2019an \u00f6yle bir kitapt\u0131r ki ondan bir kelime \u00e7\u0131kar\u0131lsa, sonra b\u00fct\u00fcn Arap lisan\u0131 alt\u00fcst edilse, ondan daha m\u00fcnasip bir kelime bulmak m\u00fcmk\u00fcn de\u011fildir\u201d[30]<\/a>. Ra\u011f\u0131b el-\u0130sfah\u00e2n\u00ee\u2019ye g\u00f6re de Kur\u2019\u00e2n\u2019\u0131n l\u00e2f\u0131zlar\u0131 Arap kel\u00e2m\u0131n\u0131n \u00f6z\u00fc, z\u00fcbdesi, v\u00e2s\u0131tas\u0131 ve en se\u00e7kinleridir. Kur\u2019\u00e2n\u2019\u0131n laf\u0131zlar\u0131 ve bunlar\u0131n m\u00fc\u015ftaklar\u0131na nisbetle di\u011fer s\u00f6zler, tatl\u0131 meyvelerin \u00f6z\u00fcne nisbetle kabuk gibi veya bu\u011fday\u0131n \u00f6z\u00fcne nisbetle kepek ve saman gibi kal\u0131r[31]<\/a>.<\/p>\n Konunun rahat anla\u015f\u0131labilmesi i\u00e7in birka\u00e7 misal verelim:<\/p>\n \u0648\u064e\u0627\u064e\u063a\u0652\u0637\u064e\u0634\u064e \u0644\u064e\u064a\u0652\u0644\u064e\u0647\u064e\u0627 \u0648\u064e\u0627\u064e\u062e\u0652\u0631\u064e\u062c\u064e \u0636\u064f\u062d\u0670\u064a\u0647\u064e\u0627<\/b><\/p>\n \u201cGecesini karanl\u0131k, g\u00fcnd\u00fcz\u00fcn\u00fc parlak \u015fekilde a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131\u201d<\/b> (en-N\u00e2zi\u00e2t 79\/29). Bu \u00e2yetteki \u0623\u064e\u063a\u0652\u0637\u064e\u0634\u064e kelimesi l\u00fcgav\u00ee del\u00e2let a\u00e7\u0131s\u0131ndan \u0623\u064e\u0638\u0652\u0644\u064e\u0645\u064e kelimesine m\u00fcs\u00e2v\u00eedir ve burada di\u011feri de kullan\u0131labilirdi. Ancak \u201ca\u011fta\u015fe\u201d l\u00fc\u011fat hudutlar\u0131n\u0131n \u00f6tesinde di\u011fer del\u00e2letleriyle bir farkl\u0131l\u0131k arz etmekte ve beraber terkip olu\u015fturdu\u011fu di\u011fer kelimelere daha \u00e7ok uymaktad\u0131r. Birbirine uyumlu harflerinin ses yap\u0131s\u0131 ve \u00f6l\u00e7\u00fcs\u00fc kendine has bir hususiyete s\u00e2hiptir. Kelime bu del\u00e2letiyle derin bir s\u00fck\u00fbtun, umum\u00ee bir uykunun ve deh\u015fet verici bir yaln\u0131zl\u0131\u011f\u0131n her tarafa yay\u0131ld\u0131\u011f\u0131 geceyi tasvir etmektedir. \u201cA\u011fda\u015fe\u201d kelimesi b\u00fct\u00fcn bu m\u00e2nalar\u0131, harflerinin mahre\u00e7leri ve kendi asl\u00ee tabiat\u0131 ile hissettirmektedir[32]<\/a>. Dolay\u0131s\u0131yla \u201cezlame\u201dye ve m\u00fcter\u00e2diflerine g\u00f6re bu makama daha m\u00fcnasip d\u00fc\u015fmekte ve verilmek istenen m\u00e2n\u00e2y\u0131 en g\u00fczel \u015fekilde if\u00e2de etmektedir.<\/p>\n Kur\u2019an\u2019\u0131n laf\u0131z se\u00e7imindeki sanat\u0131n\u0131 ve m\u00e2n\u00e2y\u0131 tam olarak if\u00e2de etmedeki kudretini g\u00f6steren di\u011fer bir misal de \u015f\u00f6yledir:<\/p>\n \u0648\u064e\u0644\u064e\u0626\u0650\u0646\u0652 \u0645\u064e\u0633\u0651\u064e\u062a\u0652\u0647\u064f\u0645\u0652 \u0646\u064e\u0641\u0652\u062d\u064e\u0629\u064c \u0645\u0650\u0646\u0652 \u0639\u064e\u0630\u064e\u0627\u0628\u0650 \u0631\u064e\u0628\u0651\u0650\u0643\u064e \u0644\u064e\u064a\u064e\u0642\u064f\u0648\u0644\u064f\u0646\u0651\u064e \u064a\u064e\u0627 \u0648\u064e\u064a\u0652\u0644\u064e\u0646\u064e\u0627\u06e4 \u0627\u0650\u0646\u0651\u064e\u0627 \u0643\u064f\u0646\u0651\u064e\u0627 \u0638\u064e\u0627\u0644\u0650\u0645\u0650\u064a\u0646\u064e<\/p>\n \u201cE\u011fer onlara Rabbinin azab\u0131ndan bir esinti bile dokunsa: \u00abEyvah, yaz\u0131klar olsun bize, biz ger\u00e7ekten kendimizi bu azaba m\u00fcstahak etmekle kendimize zulmetmi\u015fiz!\u00bb derler\u201d<\/b> (el-Enbiy\u00e2 21\/46). Bu c\u00fcmlede, azab\u0131n deh\u015fetini g\u00f6stermek i\u00e7in onun en hafifinin dahi z\u00e2limlere nas\u0131l bir \u015fiddetle tesir etti\u011fi g\u00f6sterilmektedir. C\u00fcmlenin b\u00fct\u00fcn unsurlar\u0131 dokunan azab\u0131n ne kadar az oldu\u011funu if\u00e2deye hizmet etmekte ve ona kuvvet vermektedir. \u0644\u064e\u0626\u0650\u0646\u0652 l\u00e2fz\u0131, te\u015fkik bildirir. \u015eek ise azl\u0131k if\u00e2de eder. \u0645\u064e\u0633\u0651\u064e l\u00e2fz\u0131, az\u0131c\u0131k dokunmakt\u0131r, yine azl\u0131\u011f\u0131 if\u00e2de eder. \u0646\u064e\u0641\u0652\u062d\u064e\u0629\u064c l\u00e2fz\u0131, \u201cbir kokucuk\u201d demek olup azl\u0131\u011f\u0131 if\u00e2de eder. Ayn\u0131 zamanda bu kelime masdar bin\u00e2-y\u0131 merre oldu\u011fu i\u00e7in bir\u2019e delalet eder ve biricik demektir. Bununla birlikte nekre olup tenvin almas\u0131 da azl\u0131k if\u00e2de etmek i\u00e7indir. \u0645\u0650\u0646\u0652 lafz\u0131, teb\u2018\u00eeziyedir ve bir par\u00e7a demektir. Dolay\u0131s\u0131yla bu da azl\u0131k if\u00e2desidir. \u0639\u064e\u0630\u064e\u0627\u0628 l\u00e2fz\u0131; nek\u00e2l ve ik\u00e2ba nisbetle hafif bir ceza nev\u2019idir ki o da azl\u0131\u011f\u0131 anlatmaktad\u0131r. \u0631\u064e\u0628\u0651\u0650\u0643\u064e l\u00e2fz\u0131; Kahhar, Cebb\u00e2r, M\u00fcntakim esm\u00e2s\u0131na nazaran \u015fefk\u00e2ti ihsas etmekle yine azl\u0131\u011fa i\u015faret eder. \u0130\u015fte, bu derece az bir par\u00e7a azab b\u00f6yle tesirli ise, Allah\u2019\u0131n ik\u00e2b\u0131, nek\u00e2li ne kadar deh\u015fetli olur k\u0131yas edebilirsiniz, denilmek istenmektedir[33]<\/a>.<\/p>\n Kur\u2019an\u2019da, m\u00e2n\u00e2 lafza tesir ederek farkl\u0131 \u015fekillerde gelmesine sebep olur. Mesel\u00e2 arzedilecek m\u00e2n\u00e2 ne kadar um\u00fbm\u00ee, misalleri ve hus\u00fbsiyetleri ne kadar zengin olursa orada kullan\u0131lan tabirler ve laf\u0131zlar da o kadar kolay ve ser\u00ee\u2019 olur. M\u00e2n\u00e2 ne kadar incelir, hassasla\u015f\u0131r ve derinle\u015firse tabir ve laf\u0131zlar da o derece zorla\u015f\u0131r ve azal\u0131r[34]<\/a>.<\/p>\n Kur\u2019an laf\u0131zlar\u0131n\u0131n fonetik hus\u00fbsiyeti de ekseriyetle m\u00e2n\u00e2ya uygundur. Kur\u2019an bel\u00e2gatinin en \u00e7arp\u0131c\u0131 misallerini te\u015fkil eden pek \u00e7ok \u00e2yette, harfler ve sesler, m\u00e2n\u00e2 ile b\u00fct\u00fcnle\u015fir ve ona zenginlik katar. Kelimelerin etimolojik ve epistemolojik delaletleri bilinmese bile, seslerin tabi\u00ee halleri, kulaklara bu m\u00e2n\u00e2lardan ipu\u00e7lar\u0131 ve \u0131\u015f\u0131lt\u0131lar sunar[35]<\/a>. Mesel\u00e2 \u00f6l\u00fcmden sonra dirilmeyi ink\u00e2r edenlere kar\u015f\u0131 cid\u00e2l ve tehdit ihtiva eden K\u00e2f s\u00fbresinde, di\u011fer yerlere nisbetle \u00e7ok fazla kaf, b\u00e2, d\u00e2l, c\u00eem gibi kalkale harfleri bulunmaktad\u0131r. \u0130ki sayfal\u0131k k\u0131sa bir s\u00fbrede kaf, 64; b\u00e2, 74; d\u00e2l, 53; c\u00eem, 22 defa ge\u00e7mekte, bu harflerin i\u00e7inde bulundu\u011fu tarrakal\u0131 kelimeler \u00e2deta m\u00e2n\u00e2lar\u0131yla oldu\u011fu gibi sesleriyle de m\u00fcnkirleri susturmaktad\u0131rlar[36]<\/a>. Yine iman ederek her \u015feyi g\u00f6ze al\u0131p Allah\u2019a teslim olan sihirbazlara ate\u015f p\u00fcsk\u00fcren Firavun\u2019un tehditlerini if\u00e2de eden \u015fu \u00e2yet, onun tehdit n\u00e2ralar\u0131n\u0131 ses nizam\u0131yla da aksettirmektedir:<\/p>\n \u0641\u064e\u0644\u064e\u0627\u064f\u0642\u064e\u0637\u0651\u0650\u0639\u064e\u0646\u0651\u064e \u0627\u064e\u064a\u0652\u062f\u0650\u064a\u064e\u0643\u064f\u0645\u0652 \u0648\u064e\u0627\u064e\u0631\u0652\u062c\u064f\u0644\u064e\u0643\u064f\u0645\u0652 \u0645\u0650\u0646\u0652 \u062e\u0650\u0644\u064e\u0627\u0641\u064d \u0648\u064e\u0644\u064e\u0627\u064f\u0635\u064e\u0644\u0650\u0651\u0628\u064e\u0646\u0651\u064e\u0643\u064f\u0645\u0652 \u0641\u064a \u062c\u064f\u0630\u064f\u0648\u0639\u0650 \u0627\u0644\u0646\u0651\u064e\u062e\u0652\u0644\u0650 \u0648\u064e\u0644\u064e\u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0646\u0651\u064e \u0627\u064e\u064a\u0651\u064f\u0646\u064e\u0627\u06e4 \u0627\u064e\u0634\u064e\u062f\u0651\u064f \u0639\u064e\u0630\u064e\u0627\u0628\u064b\u0627 \u0648\u064e\u0627\u064e\u0628\u0652\u0642\u0670\u0649<\/p>\n \u201c\u2026Ellerinizi ve ayaklar\u0131n\u0131z\u0131 \u00e7aprazlama kesece\u011fim ve sizi hurma dallar\u0131na asaca\u011f\u0131m! \u0130\u015fte o zaman anlayacaks\u0131n\u0131z kimin azab\u0131 daha \u015fiddetli, daha devaml\u0131!\u201d<\/b> <\/b>(T\u00e2h\u00e2 20\/71). \u00c2yet-i kerimede Firavun\u2019un bu ta\u015fk\u0131nl\u0131\u011f\u0131, a\u015fa\u011f\u0131lanan nefsinin hissetti\u011fi ac\u0131 ve \u00f6fkesinin kabarmas\u0131 h\u00e2li harf-i cerler arac\u0131l\u0131\u011f\u0131yla da yans\u0131t\u0131lm\u0131\u015ft\u0131r. Buna g\u00f6re, \u0641\u064a \u062c\u0630\u064f\u0648\u0639\u0650 \u0627\u0644\u0646\u0651\u064e\u062e\u0652\u0644\u0650 c\u00fcmlesindeki \u201cf\u00ee: -de, -da\u201d harf-i ceri, \u201c\u0639\u0644\u0649: \u00fczerine, \u00fczerinde.\u201d yerinde[37]<\/a> kullan\u0131lm\u0131\u015ft\u0131r. Bu, Firavun\u2019un \u00eeman eden sihirbazlar\u0131, hurma dallar\u0131 \u00fczerinde \u00e7ok uzun s\u00fcre as\u0131l\u0131 b\u0131rakmak, onlara \u00e7ok i\u015fkence etmek gibi gizli ve vah\u015fi niyetini hissettirmek i\u00e7indir. \u00c7\u00fcnk\u00fc \u201cf\u00ee\u201d ile h\u00e2s\u0131l olan zarfiyette isrikrar m\u00e2n\u00e2s\u0131 mevcuttur. Orada uzun m\u00fcddet kalmalar\u0131, istikr\u00e2ra te\u015fbih edilmi\u015ftir (Ebu\u2019s-Su\u00fbd, VI, 29).<\/p>\n Bazen bir resmi tamamlamak i\u00e7in yaln\u0131z bir tek kelime kullan\u0131l\u0131r. Allah yolunda gazaya \u00e7\u0131kmak istemeyip de yere \u00e7ak\u0131l\u0131p kalanlar\u0131n h\u00e2lini anlatan \u0627\u062b\u0627\u0651\u064e\u0642\u064e\u0644\u0652\u062a\u064f\u0645\u0652 kelimesi, yine benzer durumda olanlar\u0131 tasvir eden \u0648\u064e\u0627\u0650\u0646\u0651\u064e \u0645\u0650\u0646\u0652\u0643\u064f\u0645\u0652 \u0644\u064e\u0645\u064e\u0646\u0652 \u0644\u064e\u064a\u064f\u0628\u064e\u0637\u0651\u0650\u0626\u064e\u0646\u0651\u064e if\u00e2desi ve cehennem ehlinin \u00e7\u0131\u011fl\u0131klar\u0131n\u0131n anlatan \u064a\u064e\u0635\u0652\u0637\u064e\u0631\u0650\u062e\u064f\u0648\u0646\u064e kelimesi bu kabildendir. Bu l\u00e2f\u0131zlar \u00e2det\u00e2, ses yap\u0131lar\u0131yla, ta\u015f\u0131d\u0131klar\u0131 m\u00e2n\u00e2lar\u0131 insana hissettirmektedirler (Kutub, et-Tasv\u00eer,<\/i> s. 91-92).<\/p>\n Kur\u2019an\u2019\u0131n insan\u0131 sihirleyen y\u00f6nlerinden biri de, her lafz\u0131 insan\u0131n \u00f6n\u00fcne bir s\u00fbret ve geni\u015f bir hayal d\u00fcnyas\u0131 koyan du\u00e2 c\u00fcmlelerinin y\u00fcksek bir \u00e2henkle m\u00e2n\u00e2y\u0131 yans\u0131tmalar\u0131d\u0131r. Mesel\u00e2 meh\u00e2betli ve faziletli bir ihtiyar olan Zekeriyy\u00e2 -aleyhissel\u00e2m-\u2019\u0131n du\u00e2s\u0131 bunlardan biridir. Her kelimesinde korku, h\u00fcz\u00fcn samimiyet ve ihl\u00e2s hissedilen s\u00f6zleri kalbimizin derinliklerinde b\u00fcy\u00fck bir tesir b\u0131rak\u0131r. Mihraba durmu\u015f ibadet halinde ve Rabbine derinden yalvarmakta, sabah ak\u015fam Rabbimin ismini zikretmektedir (Meryem 19\/4-6). Ayn\u0131 \u015fekilde \u00c2l-i \u0130mran suresinin 191-194, N\u00fbh s\u00fbresinin 26-28, Ahz\u00e2b suresinin 67-68. \u00e2yetlerindeki du\u00e2lar da bunun gibi Allah\u2019a yalvaran insanlar\u0131n h\u00e2lini ses \u00e2hengi ile tasvir etmekte, i\u00e7inde bulunduklar\u0131 duygu ve d\u00fc\u015f\u00fcnceleri, s\u00f6zlerindeki yumu\u015fakl\u0131k ve h\u00fczn\u00fc, sertlik ve gazab\u0131, nedamet ve pi\u015fmanl\u0131\u011f\u0131 aksettirmektedir[38]<\/a>.<\/p>\n 3. G\u00f6n\u00fcllere Tesir Edi\u015fi<\/b><\/p>\n Kur\u2019an, insan\u0131 tesiri alt\u0131na al\u0131p kendisine \u00e7eken bir hususiyete s\u00e2hiptir. Kur\u2019an\u2019\u0131n na\u011fmesi kula\u011fa eri\u015fti\u011finde kalp b\u00fct\u00fcn s\u00e2fiyetiyle ona y\u00f6nelir, ondan b\u00fcy\u00fck bir lezzet ve hal\u00e2vet duyar. Biraz ilerleyince ise meh\u00e2bet ve ha\u015fyete gark olur. Baz\u0131 \u00e2yetler kulaklara ula\u015ft\u0131\u011f\u0131 anda insana sevin\u00e7 ve haz verir, kalbini yumu\u015fat\u0131r, onu ferahlat\u0131r ve iman\u0131n\u0131 art\u0131r\u0131r; baz\u0131 \u00e2yetler de korku ve deh\u015fetle \u00fcrpertir, kalpleri titretir[39]<\/a>. Bunu m\u00fcsl\u00fcmanlar\u0131n yan\u0131nda ink\u00e2rc\u0131 ve inan\u00e7s\u0131z pek \u00e7ok insan da itirafa mecbur kalm\u0131\u015ft\u0131r[40]<\/a>.<\/p>\n Bir\u00e7ok insan Kur\u2019an\u2019\u0131n bu tesiri s\u00e2yesinde m\u00fcsl\u00fcman olmu\u015ftur. C\u00fcbeyr b. Mut\u2019im, T\u00fbr s\u00fbresini Ras\u00fbl-i Ekrem\u2019den dinleyince hissetti\u011fi tesiri, \u201cSanki kalbim \u00e7atlayacak (\u0635\u062f\u0639 \u0642\u0644\u0628\u064a) sand\u0131m\u201d[41]<\/a>, \u201ckalbim heyecandan neredeyse kanatlan\u0131p u\u00e7acakt\u0131\u201d[42]<\/a> \u015feklinde if\u00e2de etmi\u015ftir. Eb\u00fb S\u00fcfyan, Eb\u00fb Cehil ve Ahnes bin \u015eerik\u2019in birbirlerinden habersiz olarak Ras\u00fblullah (s.a.v)\u2019in Kur\u2019an okumas\u0131n\u0131 dinlemeye gelmeleri, birbirleriyle kar\u015f\u0131la\u015f\u0131nca da kendilerini ay\u0131plamalar\u0131 ve bunun \u00fc\u00e7 gece b\u00f6ylece devam etmesi[43]<\/a>, Habe\u015f Nec\u00e2\u015f\u00eesi Ashama\u2019n\u0131n Kur\u2019an\u2019\u0131 dinleyince b\u00fcy\u00fck bir tesir alt\u0131nda kalmas\u0131[44]<\/a>, Hz. \u00d6mer\u2019in dinledi\u011fi \u00e2yetlerin tesiriyle g\u00f6nl\u00fcn\u00fcn yumu\u015fay\u0131p \u0130slam\u2019a \u0131s\u0131nmas\u0131 ve m\u00fcsl\u00fcman olmas\u0131[45]<\/a>, \u015f\u00e2ir Tufeyl bin Amr ed-Devs\u00ee\u2019nin Hz. Peygamber\u2019e \u0130sl\u00e2m\u2019\u0131 anlatt\u0131r\u0131p ondan Kur\u2019an dinledikten sonra, \u201cVall\u00e2hi ben hi\u00e7bir zaman Kur\u2019\u00e2n\u2019dan daha g\u00fczel bir s\u00f6z, \u0130sl\u00e2m\u2019dan daha g\u00fczel bir din i\u015fitmemi\u015ftim!\u201d diyerek iman etmesi ve \u0130sl\u00e2m\u2019\u0131 tebli\u011f gayesiyle kabilesinin yan\u0131na d\u00f6nmesi[46]<\/a>, Mekkeliler\u2019in, Hz. Eb\u00fb Bekir\u2019in okudu\u011fu Kur\u2019\u00e2n\u2019\u0131n \u00e7ocuklar\u0131na ve k\u00f6lelerine tesir edece\u011finden korkarak yasak koymalar\u0131[47]<\/a>, Kur\u2019an dinleyen bir grup cinnin, \u201c\u015e\u00fcphesiz biz, hayret verici bir Kur\u2019\u00e2n dinledik. O Kur\u2019\u00e2n r\u00fc\u015fde erdiriyor, biz de ona iman ettik. Rabbimize hi\u00e7bir \u015feyi ortak ko\u015fmayaca\u011f\u0131z\u201d<\/b> (el-Cin 72\/1-2) <\/b>demeleri[48]<\/a> ve buna benzer pek \u00e7ok h\u00e2dise bu h\u00fckm\u00fc teyid etmektedir.<\/p>\n R\u00e9gis Blach\u00e9re, bu hususta \u015funlar\u0131 s\u00f6ylemekten kendisini alamam\u0131\u015ft\u0131r: \u201cHatta Arap\u00e7a bilmeyen bir Avrupal\u0131, baz\u0131 surelerin til\u00e2vetinden m\u00fctehassis oluyor. Ya Muhammed\u2019in mu\u00e2s\u0131rlar\u0131 -hi\u00e7 olmazsa kin ile k\u00f6rle\u015fmemi\u015f olanlar- hakk\u0131nda neler d\u00fc\u015f\u00fcn\u00fclmez?\u201d[49]<\/a>. Edouard Montet ise \u015f\u00f6yle demektedir: \u201cArap\u00e7a olarak Kur\u2019an\u2019\u0131 bilenlerin hepsi bu d\u00een\u00ee kitab\u0131n g\u00fczelli\u011fini, \u00fcsl\u00fbbunun son derecedeki m\u00fckemmeliyetini tebcil etmekte m\u00fcttefik olacaklard\u0131r ki Avrupa dillerindeki b\u00fct\u00fcn terc\u00fcmeler bunu hissettirip if\u00e2de etmek imk\u00e2n\u0131ndan mahrumdurlar\u201d[50]<\/a>.<\/p>\n 4. Ses ve Terkip Niz\u00e2m\u0131nda Ortaya \u00c7\u0131kan \u00c2henk<\/b><\/p>\n Kur\u2019an\u2019\u0131n i\u02bbc\u00e2z\u0131n\u0131 anlayabilmek i\u00e7in her \u015feyden \u00f6nce onun til\u00e2vetini en g\u00fczel \u015fekilde \u00f6\u011frenmek gerekmektedir. Birka\u00e7 \u00e2yet okumak istedi\u011finde kelimeler a\u011fz\u0131na a\u011f\u0131r gelen, harfleri mahre\u00e7lerinden tam \u00e7\u0131karamayan bir kimsenin Kur\u2019an\u2019\u0131n \u00e2hengini ve i\u2018c\u00e2z\u0131n\u0131 anlamas\u0131 m\u00fcmk\u00fcn de\u011fildir[51]<\/a>. Kur\u2019an-\u0131 Kerim k\u00e2idelerine riayet ederek okundu\u011funda ondaki harflerin, kelimelerin ve c\u00fcmlelerin seslendirilmesi esn\u00e2s\u0131nda ortaya \u00e7\u0131kan, kula\u011fa ve r\u00fbha ho\u015f gelen ve di\u011fer s\u00f6z t\u00fcrlerinde hi\u00e7 rastlanmayan bir m\u00fbsik\u00eenin varl\u0131\u011f\u0131 hemen fark edilir. Fonetik a\u00e7\u0131dan Kur\u2019an, \u015fehirlilerin if\u00e2desindeki yumu\u015fakl\u0131kla bedevilerin anlat\u0131\u015f tarz\u0131ndaki sertli\u011fi hikmetli bir \u00f6l\u00e7\u00fcyle birle\u015ftirerek \u00e2henkli bir ses meydana getirmi\u015ftir. Arap\u00e7a bilmeyen bir ki\u015fi bile, Kur\u2019an\u2019\u0131 g\u00fczel sesle ve tecvid k\u00e2idelerine riayetle okuyan birini dinledi\u011finde, bu farkl\u0131 ve tesirli \u00e2hengi hemen hisseder[52]<\/a>.<\/p>\n Nihat S\u00e2mi Banarl\u0131\u2019ya g\u00f6re Kur\u2019an-\u0131 Kerim, imana yaln\u0131z ifade de\u011fil, ayn\u0131 zamanda sad\u00e2 vermi\u015f, hem de derin bir ses ve y\u00fcce bir m\u00fbsik\u00ee lutfetmi\u015f, l\u00e2hut\u00ee bir lisanla terenn\u00fcm etmi\u015ftir. Kur\u2019\u00e2n\u2019\u0131n her \u00e2yeti, herhangi bir lisan c\u00fcmlesinin \u00fcst\u00fcnde, bir telkin mucizesi i\u00e7inde ve bir m\u00fbsik\u00ee c\u00fcmlesi h\u00e2linde n\u00e2zil olmu\u015ftur. Bu m\u00fbsik\u00ee nesirde c\u00fcmle ve c\u00fcmlecik sonu kafiyeleri demek olan sec\u00ee\u2018lerle, di\u011fer i\u00e7 k\u00e2fiyelerle, Arap\u00e7an\u0131n karakteristik uzun heceleriyle ve zengin aliterasyonlarla sa\u011flanm\u0131\u015ft\u0131r. Ayn\u0131 m\u00fbsik\u00ee, bir bak\u0131ma d\u00fcnyan\u0131n en zengin \u201caruz\u201dunu meydana getirmi\u015f bir milletin, dilde m\u00fbsik\u00ee anlay\u0131\u015f\u0131na uygundur. Mesela Fetih s\u00fbresinin ilk \u00e2yetini ele alal\u0131m: \u201c\u0627\u0650\u0646\u0651\u064e\u0627 \u0641\u064e\u062a\u064e\u062d\u0652\u0646\u064e\u0627 \u0644\u064e\u0643\u064e \u0641\u064e\u062a\u0652\u062d\u064b\u0627 \u0645\u064f\u0628\u0650\u064a\u0646\u064b\u0627\u201d Bu \u00e2yette fa\u011ffur k\u00e2se tann\u00e2niyeti veren ince \u201cn\u201d sesleri ve bu sesleri, her hecesi yerden g\u00f6\u011fe y\u00fckseliyormu\u015f gibi bir dil ve m\u00fbsik\u00ee mucizesiyle g\u00fczelle\u015ftiren ince ve uzun \u201cn\u00e2\u201d heceleri mevcuttur. O kadar ki bu uzun hecelerden sonra s\u00f6ylenen ve onlarla \u00f6l\u00e7\u00fclemeyecek kadar k\u0131sa teleffuz edilen \u201cle-ke\u201d heceleri, \u00e2deta uzun bir sesleni\u015ften sonra nefes almay\u0131 sa\u011flamak i\u00e7in yer alm\u0131\u015f gizli nefesler gibidir. Rahm\u00e2n s\u00fbresindeki \u201cfe-bi-eyyi \u00e2l\u00e2i Rabbik\u00fcm\u00e2 t\u00fckezzib\u00e2n\u201d \u00e2yeti de musik\u00eedeki ses tekrar\u0131 anlay\u0131\u015f\u0131n\u0131n lisanda bir \u015fahlan\u0131\u015f\u0131d\u0131r ve Kur\u2019an-\u0131 Kerim b\u00f6yle, burada say\u0131lamayacak kadar \u00e7ok \u00e7e\u015fitli dil ve m\u00fbsik\u00ee zaferleri h\u00e2linde s\u00f6ylenmi\u015ftir. O kadar ki bize bir \u015fey anlatmak i\u00e7in kelimesi olmayan m\u00fbsik\u00ee gibi, Kur\u2019an-\u0131 Kerim de bize kelimelerle anlatmaya l\u00fczum kalmayacak kadar engin duygular veren bir lisana s\u00e2hiptir[53]<\/a>.<\/p>\n Kur\u2019an\u2019da di\u011fer edebiyat ve m\u00fbsik\u00ee t\u00fcrlerinde g\u00f6r\u00fclen tek d\u00fczelik ve s\u0131k\u0131c\u0131l\u0131k yoktur; onun \u00e2hengi biteviye olmay\u0131p devaml\u0131 bir sesten di\u011ferine ge\u00e7er. Binlerce defa tekrar edilse usand\u0131rmaz, bilakis lezzet verir. K\u00fc\u00e7\u00fck bir \u00e7ocu\u011fun h\u00e2f\u0131zas\u0131na dahi a\u011f\u0131r gelmez, \u00e7ocuklar taraf\u0131ndan bile kolayl\u0131kla ezberlenebilir. En hastal\u0131kl\u0131, az bir s\u00f6zden dahi rahats\u0131z olan bir kula\u011fa bile ho\u015f gelir. Usand\u0131rmamas\u0131n\u0131n s\u0131rr\u0131, Kur\u2019an\u2019\u0131n, kalblere az\u0131k ve g\u0131da, ak\u0131llara kuvvet ve zenginlik, r\u00fbha su ve \u0131\u015f\u0131k, nefislere dev\u00e2 ve \u015fif\u00e2 olmas\u0131d\u0131r. \u0130nsanlar her g\u00fcn ekmek yemelerine ra\u011fmen ondan usanmazlar. \u00c7\u00fcnk\u00fc ekmek temel g\u0131dad\u0131r. Fakat insanlar en g\u00fczel bir meyveyi her g\u00fcn yeseler k\u0131sa s\u00fcre sonra usan\u0131rlar[54]<\/a>. Mesel\u00e2, \u00c2l-i \u0130mr\u00e2n s\u00fbresinin 154. \u00e2yetinde b\u00fct\u00fcn hece harfleri mevcut olup b\u00fcy\u00fck bir \u00f6l\u00e7\u00fc ve \u00e2henkle kullan\u0131lm\u0131\u015f, tekrar edilmi\u015f, hafif, a\u011f\u0131r harflerin her \u00e7e\u015fidi beraber kullan\u0131ld\u0131\u011f\u0131 halde lafz\u0131n sel\u00e2setini bozmam\u0131\u015f, aksine bir revnak, muhtelif tellerden m\u00fcten\u00e2sip ve birbirini destekleyen bir na\u011fme ve fes\u00e2hat ortaya konulmu\u015ftur[55]<\/a>.<\/p>\n Kur\u2019an laf\u0131zlar\u0131ndaki kelimelerin, harf, s\u00fck\u00fbn ve harekelerin, med veya kas\u0131rlar\u0131n niz\u00e2m\u0131nda da m\u00fckemmel bir ten\u00e2s\u00fcp, kula\u011fa ve r\u00fbha ho\u015f gelen bir m\u00fbsik\u00ee vard\u0131r[56]<\/a>. Harflerin sesleri birbiriyle uyum h\u00e2linde olup m\u00fbsik\u00ee nazm\u0131nda onlara ref\u00e2kat eder. Bu durum bir s\u00fbrenin ba\u015f\u0131ndan sonuna kadar ayn\u0131 \u015fekilde devam eder. Mesela Kamer s\u00fbresindeki \u201cn\u00fcz\u00fcr\u201d kelimesini[57]<\/a> seslendirmek, hususiyle nun<\/b> ve zel<\/b> harflerindeki \u00f6tre sebebiyle normalde dile a\u011f\u0131r gelir. Fakat kelime \u00e2yette \u00f6yle bir terkip i\u00e7erisinde kullan\u0131lm\u0131\u015ft\u0131r ki bu zorluk tamamen ortadan kalkm\u0131\u015ft\u0131r. Harflerden kelimelere ve c\u00fcmlelere kadar Kur\u2019an\u2019\u0131n b\u00fct\u00fcn\u00fcnde g\u00f6r\u00fclen bu terkip r\u00fbhunu bir ba\u015fka s\u00f6z diziminde bulmak m\u00fcmk\u00fcn de\u011fildir[58]<\/a>.<\/p>\n 5. Edeb\u00ee Tasvir<\/b><\/p>\n Kur\u2019an\u2019\u0131n \u00fcsl\u00fbp hususiyetlerinden biri de tasvir\u00ee anlat\u0131md\u0131r. Tasvir, Kur\u2019an-\u0131 Kerim\u2019in te\u015fri\u2019 hari\u00e7 b\u00fct\u00fcn gayelerin if\u00e2desinde tatbik etti\u011fi bir if\u00e2de tarz\u0131d\u0131r[59]<\/a>. \u0130tikad\u00ee meseleler dahi \u00e7o\u011fu zaman k\u00e2inat sahnelerinden m\u00fcrekkep, \u015fuura hitap eden bir tablo d\u00e2hilinde takdim edilir. Teb\u015fir, tahz\u00eer, olmu\u015f bir k\u0131ssa veya olacak bir h\u00e2dise, ikna konu\u015fmas\u0131, imana davet, d\u00fcnya hayat\u0131n\u0131 tavsif, hissedilen ve g\u00f6r\u00fclen bir \u015feyi temsil, z\u00e2hiri veya gizliyi a\u00e7\u0131klama, i\u00e7teki bir fikri yahut g\u00f6r\u00fclen bir \u015feyi \u0131zh\u00e2r etme gibi her t\u00fcrl\u00fc konuda tasv\u00eer \u00fcsl\u00fbbu kullan\u0131l\u0131r (Kutub, et-Tasv\u00eer,<\/i> s. 35).<\/p>\n \u0130bn \u00c2\u015f\u00fbr tasvir \u00fcsl\u00fbbunun Arap edebiyat\u0131nda bulunmad\u0131\u011f\u0131n\u0131, ancak N\u00e2bi\u011fa\u2019n\u0131n baz\u0131 \u015fiirlerinde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi n\u00e2dir\u00e2ttan oldu\u011funu bildirdikten sonra, tasvir ve temsil \u00fcsl\u00fbbunun ilk defa Kur\u2019an taraf\u0131ndan ortaya kondu\u011funu ve Araplar \u00fczerinde b\u00fcy\u00fck bir tesir hus\u00fble getirerek onlar\u0131 mebh\u00fbt etti\u011fini belirtir (\u0130bn \u00c2\u015f\u00fbr, I, 120).<\/p>\n Kur\u2019an-\u0131 Kerim, konular\u0131 anlat\u0131rken insan zihninde olu\u015fturdu\u011fu hareketleri isti\u00e2re, mecaz-\u0131 m\u00fcrsel, te\u015fbih ve temsil gibi Kur\u2019an\u2019\u0131n tasvir \u00fcsl\u00fbbundan elde edilen ve Bey\u00e2n ilminin ortaya koydu\u011fu k\u00e2ideler v\u00e2s\u0131tas\u0131yla yapar[60]<\/a>. Bu hususta Seyyid Kutub \u015f\u00f6yle der: \u201cTasvir, renkle, hareketle ve m\u00fbsik\u00ee ile yap\u0131l\u0131r. \u00c7o\u011fu zaman bir s\u00fbreti meydana \u00e7\u0131karma ameliyesine, vas\u0131f, konu\u015fma, kelimelerin tonu, ibarelerin na\u011fmeleri, siyak\u0131n m\u00fbsik\u00eesi hep birden i\u015ftirak eder. Bu tablo g\u00f6z\u00fc, kula\u011f\u0131, hissi ve hayali, fikir ve vicdan\u0131 doyurur. Bu tablo diriler \u00e2leminden al\u0131nm\u0131\u015f canl\u0131 bir tasvirdir, m\u00fccerret renkler ve donuk \u00e7izgilerden ibaret de\u011fildir. \u00d6yle bir tasvir ki buutlar ve mesafeler orada \u015fuur ve vicdanlarla \u00f6l\u00e7\u00fcl\u00fcr. M\u00e2n\u00e2lar canl\u0131 birer adam veya tabiat manzaras\u0131 h\u00e2linde resmedilir\u201d[61]<\/a>. Mesel\u00e2 k\u00e2firlerin Allah taraf\u0131ndan kabul g\u00f6rmeyecekleri, amellerinin bo\u015fa \u00e7\u0131kaca\u011f\u0131 ve cennete girmelerinin muhal oldu\u011funu beyan edilmek istendi\u011finde, normalde bu m\u00fccerret m\u00e2n\u00e2lar zihnen d\u00fcz c\u00fcmleler h\u00e2linde if\u00e2de edilir. Fakat Kur\u2019an\u2019\u0131n tasvir \u00fcslubu o m\u00e2n\u00e2lar\u0131 \u015fu \u015fekilde takdim eder: \u201c\u00c2yetlerimizi yalan sayanlara ve onlar\u0131 kabule tenezz\u00fcl etmeyenlere g\u00f6k kap\u0131lar\u0131 a\u00e7\u0131lmayacak ve deve i\u011fne deli\u011finden ge\u00e7medik\u00e7e onlar da cennete giremeyeceklerdir. \u0130\u015fte Biz, su\u00e7lu k\u00e2firleri b\u00f6yle cezaland\u0131r\u0131r\u0131z!\u201d<\/b> (el-A\u2018r\u00e2f 7\/40).<\/b><\/p>\n \u0130nsan bu \u00e2yeti okudu\u011funda veya dinledi\u011finde hayalinde g\u00f6k kap\u0131lar\u0131n\u0131n a\u00e7\u0131lmas\u0131, devenin i\u011fne deli\u011finden ge\u00e7mesi canlan\u0131yor. Kur\u2019an, insan\u0131n hislerini bu tablolar\u0131 d\u00fc\u015f\u00fcnmeye sevkederken \u201ck\u00e2firlerin kabul edilmemesi\u201d ve \u201ccennete girmelerinin imk\u00e2ns\u0131zl\u0131\u011f\u0131\u201d m\u00e2n\u00e2lar\u0131n\u0131 r\u00fbhun derinliklerine n\u00fcf\u00fbz ettiriyor. Bu m\u00e2n\u00e2lar tasvir sayesinde s\u00e2dece zihin yoluyla de\u011fil, ayn\u0131 zamanda g\u00f6z, his gibi muhtelif yollarla da r\u00fbha intikal etmi\u015f oluyor[62]<\/a>.<\/p>\n Kur\u2019an, m\u00fccerred m\u00e2n\u00e2lar\u0131 tasvir etti\u011fi gibi nefs\u00ee ve manev\u00ee h\u00e2lleri da tasvir eder. Tevhidden sonra \u015firke sapan, kalbini tek il\u00e2hla \u00e7e\u015fitli il\u00e2hlar aras\u0131nda par\u00e7alayan, hislerini hidayet ve sapk\u0131nl\u0131k aras\u0131nda da\u011f\u0131tan kimsede olu\u015fan \u015fa\u015fk\u0131nl\u0131\u011f\u0131 g\u00f6stermek i\u00e7in \u015fu duygulu resmi \u00e7izer: \u201cAllah bizi do\u011fru yola koyduktan sonra \u015feytanlar\u0131n kand\u0131r\u0131p \u015fa\u015fk\u0131n bir halde \u00e7\u00f6le d\u00fc\u015f\u00fcrd\u00fckleri, arkada\u015flar\u0131n\u0131n ise \u201cBize gel!\u201d diye do\u011fru yola \u00e7a\u011f\u0131r\u0131p durduklar\u0131 ahmak gibi, gerisin geriye \u0130sl\u00e2m\u2019dan \u015firke mi d\u00f6nelim?\u201d<\/b> (el-En\u2018\u00e2m 6\/71).<\/b><\/p>\n \u00c2yette kullan\u0131lan if\u00e2deler, \u015feytanlar\u0131n yery\u00fcz\u00fcnde \u015fa\u015fk\u0131na \u00e7evirdikleri bir insan\u0131n resmini \u00e7izmekte, h\u00e2let-i r\u00fbhiyesini canland\u0131rmaktad\u0131r. Burada \u0627\u0633\u0652\u062a\u064e\u0647\u0652\u0648\u064e\u062a\u0652\u0647\u064f lafz\u0131, medlul\u00fcn\u00fc tasvir etmektedir. Bu adam, dalalet yolunda da olsa, tek bir yol tutsayd\u0131 en az\u0131ndan d\u00fcnyada rahat ederdi. L\u00e2kin <\/b>di\u011fer tarafta kendisini hidayete \u00e7a\u011f\u0131ran karde\u015fleri de mevcut. Ona \u201cBize gel!\u201d diye sesleniyorlar. O da ins ve cin \u015feytanlar\u0131n\u0131n g\u00fczel g\u00f6sterdi\u011fi hev\u00e2s\u0131 ile arkada\u015flar\u0131n\u0131n hidayet \u00e7a\u011fr\u0131s\u0131 aras\u0131nda \u015fa\u015fk\u0131n, kalbi da\u011f\u0131n\u0131k ve oldu\u011fu yerde kalakalm\u0131\u015f bir vaziyettedir[63]<\/a>.<\/b><\/p>\n Kur\u2019an\u2019\u0131n tasvir etti\u011fi r\u00fbh\u00ee h\u00e2llerden bir k\u0131sm\u0131 da insan\u0131n psikolojik yap\u0131s\u0131na d\u00e2ir a\u00e7\u0131k\u00e7a g\u00f6z \u00f6n\u00fcne serdi\u011fi resimlerdir. \u0130nsan\u0131n Rabbini ancak darl\u0131k \u00e2n\u0131nda tan\u0131d\u0131\u011f\u0131n\u0131, rahata \u00e7\u0131k\u0131nca kendini o darl\u0131ktan kurtaran Allah\u2019\u0131 unuttu\u011funu beyan etmek istedi\u011finde, bu um\u00fbm\u00ee yap\u0131y\u0131 s\u00e2dece zihn\u00ee bir \u015fekilde izah etmiyor, bunun yan\u0131nda tazelenen hareketler ve birbirini takip eden manzaralarla dolu bir tablo \u00e7izerek \u00e7evremizde \u00e7ok g\u00f6rd\u00fc\u011f\u00fcm\u00fcz bir insan tipi resmediyor (Y\u00fbnus 10\/22-23). Kur\u2019an\u2019\u0131n tasvir \u00fcsl\u00fbbuyla bu resim \u00e2det\u00e2 canlan\u0131yor, hareket ediyor, dalgalan\u0131p \u00e7alkalan\u0131yor. Ruhlar da geminin dalgalanmas\u0131yla beraber y\u00fckselip al\u00e7al\u0131yor ve nihayet kastedilen m\u00e2n\u00e2 en g\u00fczel \u015fekilde zihinlere nak\u015fediliyor, r\u00fbhlarda hissediliyor[64]<\/a>.<\/p>\n Kur\u2019an-\u0131 Kerim ilk bak\u0131\u015fta d\u00fcz c\u00fcmlelerin kullan\u0131lmas\u0131 gerekiyormu\u015f gibi g\u00f6r\u00fcnen hususlarda dahi tasvir\u00ee \u00fcsl\u00fbbu kullan\u0131r[65]<\/a>. Kur\u2019an-\u0131 Kerim, \u201ctecs\u00eem\u201d yani m\u00fccerret ve m\u00e2nevi bir \u015feyi hissedilen bir cisim h\u00e2line getirerek m\u00fc\u015fahhasla\u015ft\u0131rma metodunu da kullan\u0131r. Mesela \u015fu ayetteki s\u00e2lih amelle k\u00f6t\u00fc amelin bir cisim gibi g\u00f6z \u00f6n\u00fcne getirilmesi bu kabildendir: \u201cG\u00fcn gelecek, her ki\u015fi gerek hay\u0131r olarak, gerek k\u00f6t\u00fcl\u00fck olarak ne i\u015flemi\u015fse, hepsini \u00f6n\u00fcnde bulacak. Yapt\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fckten bucak bucak ka\u00e7mak isteyecek…\u201d<\/b> (\u00c2l-i \u0130mr\u00e2n 3\/30).<\/b><\/p>\n M\u00fccerret m\u00e2n\u00e2lar\u0131 if\u00e2dede tercih edilen bu \u00fcsl\u00fbbu Kur\u2019an, mutlak tecrit ve tam bir tenzih gereken yerlerde dahi kullan\u0131r[66]<\/a>. Mesela \u015fu \u00e2yetlerde durum b\u00f6yledir: \u201cAllah\u2019\u0131n eli onlar\u0131n elleri \u00fczerindedir\u201d<\/b> (el-Feth 48\/10), \u201cO\u2019nun ar\u015f\u0131 su \u00fcst\u00fcndeydi\u201d <\/b>(H\u00fbd 11\/7), \u201cO\u2019nun k\u00fcrs\u00fcs\u00fc g\u00f6kleri ve yeri kaplad\u0131\u201d <\/b>(el-Bakara 2\/255), \u201cK\u0131yamet g\u00fcn\u00fc b\u00fct\u00fcn arz O\u2019nun avucundad\u0131r. G\u00f6kler de sa\u011f elinde d\u00fcr\u00fclm\u00fc\u015ft\u00fcr\u201d <\/b>(ez-Z\u00fcmer 39\/67).<\/p>\n Kur\u2019an-\u0131 Kerim\u2019in neredeyse tamam\u0131 tasv\u00eer\u00ee anlat\u0131ma misaldir[67]<\/a>. Ancak burada birka\u00e7 misalle yetinilmi\u015ftir[68]<\/a>. Acak te\u015fri\u2018, cedel ve m\u00fccerret meselelerin bir k\u0131sm\u0131na d\u00e2ir \u00e2yetlerde bu metot kullan\u0131lmam\u0131\u015ft\u0131r. L\u00e2kin bu t\u00fcr yerler Kur\u2019an\u2019\u0131n d\u00f6rtte birini ge\u00e7mez. Bu da g\u00f6stermektedir ki: Kur\u2019an \u00fcsl\u00fbbunun en g\u00fc\u00e7l\u00fc if\u00e2de arac\u0131 tasvir<\/b>dir[69]<\/a>.<\/p>\n Kur\u2019\u00e2n\u2019daki bu tasv\u00eer \u00fcsl\u00fbbu, All\u00e2h\u2019\u0131n azametini g\u00f6steren bir vecheye de s\u00e2hiptir. Yani Kur\u2019\u00e2n\u2019\u0131n insanlar\u0131n bilemedi\u011fi veya s\u00e2dece ihtisas s\u00e2hiplerinin hakk\u0131nda bilgi s\u00e2hibi oldu\u011fu hususlar\u0131, yak\u00eenen g\u00f6ren bir g\u00f6z gibi tasv\u00eer etmesi, onun s\u00e2dece All\u00e2h\u2019a mahsus olabilecek if\u00e2deler ihtiv\u00e2 etti\u011fini de g\u00f6stermektedir. Bunun bir \u015f\u00e2hidi \u015fudur: Gary Miller\u2019in nakline g\u00f6re, birka\u00e7 sene evvel m\u00fcsl\u00fcmanlardan biri Toronto \u015fehrinden marina (yat liman\u0131) ticareti yapan ve hayat\u0131n\u0131 denizlerde ge\u00e7iren bir kimseye okumas\u0131 i\u00e7in bir Kur\u2019an-\u0131 Kerim terc\u00fcmesi hediye etmi\u015fti. Bu denizci, \u0130sl\u00e2m tarihi hakk\u0131nda hi\u00e7bir bilgiye sahip de\u011fildi, fakat Kur\u2019an\u2019\u0131 okuyunca ondan son derece etkilendi. Kur\u2019an\u2019\u0131 kendisine hediye eden m\u00fcsl\u00fcmana getirdi ve \u201cMuhammed bir denizci miydi?\u201d diye sordu. Zira bu z\u00e2t Kur\u2019an\u2019\u0131n tasvirlerinden son derece etkilenmi\u015fti. \u00c7\u00fcnk\u00fc kendisi denizdeki f\u0131rt\u0131nalar\u0131 ya\u015fayan biriydi, denizdeki bu f\u0131rt\u0131nay\u0131 yaz\u0131ya d\u00f6ken kimsenin de ayn\u0131 \u015fekilde bu f\u0131rt\u0131nay\u0131 ya\u015famas\u0131 gerekti\u011fine inan\u0131yordu. Zira \u201cYahut o k\u00e2firlerin duygu, d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar\u0131 derin bir denizdeki yo\u011fun karanl\u0131klara benzer. \u00d6yle bir deniz ki onu, dalga \u00fcst\u00fcne dalga kapl\u0131yor… \u00dcst\u00fcnde de koyu bulut. \u00dcst \u00fcste binmi\u015f karanl\u0131klar… \u0130\u00e7inde bulunan insan, elini uzatsa nerdeyse kendi elini bile g\u00f6remiyor. \u00d6yle ya, Allah birine n\u00fbr vermezse art\u0131k onun hi\u00e7bir n\u00fbru olamaz.<\/b>\u201d (en-N\u00fbr 24\/40) ifadesindeki tasvir, bir kimsenin denizdeki f\u0131rt\u0131nay\u0131 zihninde tasarlayarak yazabilece\u011fi bir \u015fey de\u011fildir. Bu tasvir ancak denizdeki f\u0131rt\u0131nan\u0131n nas\u0131l oldu\u011funu gayet iyi bilen biri taraf\u0131ndan yaz\u0131lm\u0131\u015f olmal\u0131d\u0131r.<\/p>\n Denizcinin sorusuna, \u201cHay\u0131r, Muhammed b\u00fct\u00fcn hayat\u0131n\u0131 \u00e7\u00f6lde ge\u00e7iren bir insand\u0131r\u201d cevab\u0131 verilince \u015fa\u015fk\u0131nl\u0131\u011f\u0131 iyice artt\u0131. \u00d6mr\u00fcn\u00fc denizlerde ge\u00e7irmemi\u015f bir kimsenin bilemeyece\u011fi tasvirler en g\u00fczel \u015fekilde bu Kur\u2019\u00e2n\u2019da mevcuttu. O h\u00e2lde Kur\u2019\u00e2n, her \u015feyi bilen bir kudret taraf\u0131ndan vahyedilmi\u015f olmal\u0131yd\u0131. Bu d\u00fc\u015f\u00fcncelerle vakit kaybetmeden \u0130slam\u2019\u0131 kabul etti[70]<\/a>.<\/p>\n 6. Ayn\u0131 Anda Farkl\u0131 Seviyelere Hitap Etmesi<\/b><\/p>\n Bir konu\u015fmada veya yaz\u0131da um\u00fbma hitap etmekle se\u00e7kin kimselere hitap etmek aras\u0131nda \u00e7ok b\u00fcy\u00fck fark vard\u0131r. Bir konu zeki ve bilgili \u015fahsiyetlere, normal insanlara anlat\u0131ld\u0131\u011f\u0131 tarzda a\u00e7\u0131k a\u00e7\u0131k izah edildi\u011finde onlar\u0131n seviyesi a\u015fa\u011f\u0131ya \u00e7ekilmi\u015f olur ki bu durumda s\u0131k\u0131lmalar\u0131, hatta g\u00fccenmeleri m\u00fcmk\u00fcnd\u00fcr. Bunun aksine geni\u015f kitleye hitap ederken, se\u00e7kinlere anlat\u0131r gibi i\u015f\u00e2retle, ana hatlara temas etmekle yetinildi\u011finde onlar\u0131n bir \u015fey anlamalar\u0131 \u00e7ok zordur. Ayn\u0131 c\u00fcmle ile avam\u0131 ve hass\u0131, \u00e2limleri ve cahilleri tatmin etmenin en m\u00fckemmel misalleri s\u00e2dece Kur\u2019an\u2019\u0131n beyanlar\u0131nda bulunabilir[71]<\/a>. Kur\u2019an \u00e2yetleri idrak ve k\u00fclt\u00fcrleri farkl\u0131 farkl\u0131 olan insanlara hitap etti\u011finde onlar\u0131n her biri kendi anlay\u0131\u015f\u0131 ve bilgisi nispetinde istif\u00e2de eder. Bu durum, \u00e2yetlerin m\u00fcte\u00e2r\u0131z iki y\u00f6n ve anlay\u0131\u015f ta\u015f\u0131d\u0131\u011f\u0131 anlam\u0131na gelmez. Onun m\u00e2n\u00e2s\u0131 her durumda da ayn\u0131d\u0131r. L\u00e2kin \u00e2yetin sath\u0131 oldu\u011fu gibi \u00fcsl\u00fbbunun ihtiv\u00e2 etti\u011fi derinli\u011fi ve k\u00f6kleri de mevcuttur[72]<\/a>.<\/p>\n Daha da ilerisi Kur\u2019\u00e2n\u2019\u0131n m\u00e2n\u00e2lar\u0131ndan gelecek nesillere de yeni taraflar kalabilir. Farkl\u0131 anlay\u0131\u015flara imk\u00e2n veren bir \u00e2yeti ilk nesiller kendi durumlar\u0131na g\u00f6re, daha sonraki nesiller de ula\u015ft\u0131klar\u0131 ilm\u00ee seviyelere g\u00f6re a\u00e7\u0131klarlar[73]<\/a>. Bu hususta Abbas Mahmud Akk\u00e2d \u015f\u00f6yle demektedir: \u201cKur\u2019an\u2019\u0131n hitab\u0131 s\u00e2dece \u00fcmm\u00ee Araplara veya yirminci asr\u0131n insan\u0131na has k\u0131l\u0131nm\u0131\u015f de\u011fildir. L\u00e2kin o b\u00fct\u00fcn as\u0131rlar ve b\u00fct\u00fcn mek\u00e2nlar i\u00e7in mutlak bir umumiyet ifade eder. \u00c7\u00fcnk\u00fc insan\u0131n, b\u00fct\u00fcn as\u0131rlarda ayn\u0131 \u015fekilde bir tefekk\u00fcre s\u00e2hip olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek makul de\u011fildir\u201d[74]<\/a>.<\/p>\n Kur\u2019an-\u0131 Kerim\u2019in zek\u00e2, k\u00fclt\u00fcr ve dikkat seviyesi farkl\u0131 olan insanlar\u0131n her birine hitap etti\u011fine d\u00e2ir \u015fu \u00e2yetleri mis\u00e2l verebiliriz: \u201c<\/b>(Allah) ne do\u011furdu, ne de do\u011furuldu. Ne de herhangi bir \u015fey O\u2019na denk oldu\u201d<\/b> (el-\u0130hl\u00e2s, 3-4). Geni\u015f halk kitlesi bu \u00e2yetten \u015fu man\u00e2y\u0131 anlar: \u201cAllah Te\u00e2l\u00e2 baba ve \u00e7ocuk olmaktan, akran ve han\u0131m\u0131 bulunmaktan m\u00fcnezzehtir.\u201d Nispeten orta seviyeli bir k\u00fclt\u00fcre s\u00e2hip olanlar buna ilaveten \u015funu da anlarlar: \u201cMeleklerin, Hz. \u0130sa\u2019n\u0131n ve do\u011fan hi\u00e7bir varl\u0131\u011f\u0131n il\u00e2h olamayaca\u011f\u0131 bildirilmektedir.\u201d Zira muhal olan bir \u015feyi nefyetmek faydas\u0131z oldu\u011fundan bel\u00e2gatta faydaya med\u00e2r olacak bir l\u00e2z\u0131m-\u0131 h\u00fck\u00fcm murad olunur. Burada cism\u00e2niyete mahsus veled ve v\u00e2lidi nefyetmekten murad, veled, v\u00e2lid ve k\u00fcf\u00fcv\u00fc bulunanlar\u0131n, ul\u00fbhiyetlerinin nefyidir. Onlar\u0131n m\u00e2bud olmaya l\u00e2y\u0131k olmad\u0131klar\u0131n\u0131 g\u00f6stermektir. Biraz daha ileride olan tabaka ise \u015funu anlar: \u201cCen\u00e2b-\u0131 Hak mevc\u00fbd\u00e2ta kar\u015f\u0131 tevlid ve tevell\u00fcd\u00fc hat\u0131ra getirebilecek b\u00fct\u00fcn r\u00e2b\u0131talardan m\u00fcnezzehtir. \u015eerikten, yard\u0131mc\u0131dan ve hemcinsten m\u00fcberrad\u0131r. Varl\u0131klarla al\u00e2kas\u0131 s\u00e2dece onlar\u0131n H\u00e2l\u0131k\u2019\u0131 olmakt\u0131r. Onlar\u0131 yaratmas\u0131 ezel\u00ee iradesiyle s\u00e2dece \u201col\u201d demek s\u00fbretiyledir. Yoksa baz\u0131 felsef\u00ee ve din\u00ee telakk\u00eelerin iddialar\u0131 gibi \u00eecab\u00ee, \u0131zt\u0131r\u00e2r\u00ee veya irad\u00ee olmayan sudur tarzlar\u0131ndan biri ile varl\u0131k sahas\u0131na \u00e7\u0131km\u0131\u015f de\u011fillerdir. Daha y\u00fcksek bir tabakan\u0131n anlay\u0131\u015f hissesi de \u015f\u00f6yledir: \u201cCen\u00e2b-\u0131 Hak ezel\u00eedir, ebed\u00eedir, Evvel ve \u00c2hir\u2019dir. Hi\u00e7bir cihette ne z\u00e2t\u0131nda, ne s\u0131f\u00e2t\u0131nda, ne ef\u2019alinde naz\u00eeri, k\u00fcf\u00fcv\u00fc, \u015febihi, misli, mis\u00e2li, mes\u00eeli yoktur.\u201d Bunlara \u00e2riflerin, ehl-i a\u015fk\u0131n, s\u0131dd\u00eeklerin tabakas\u0131 gibi ayr\u0131 ayr\u0131 hisse s\u00e2hiplerini de il\u00e2ve ederek say\u0131y\u0131 daha da art\u0131rmak m\u00fcmk\u00fcnd\u00fcr[75]<\/a>.<\/p>\n Kur\u2019an\u2019\u0131n zaman, bilgi ve zevk unsurlar\u0131na g\u00f6re farkl\u0131 anlay\u0131\u015flara hitab etti\u011fine d\u00e2ir de \u015f\u00f6yle bir misal verilebilir: Allah Te\u00e2l\u00e2 \u0648\u064e\u0627\u0644\u0652\u062c\u0650\u0628\u064e\u0627\u0644\u064e \u0623\u064e\u0648\u0652\u062a\u064e\u0627\u062f\u064b\u0627 <\/i>\u201cDa\u011flar\u0131 da arz\u0131 tutan birer kaz\u0131k yapmad\u0131k m\u0131?\u201d <\/b>buyurmaktad\u0131r (en-Nebe\u2019 78\/7). Av\u00e2m z\u00e2hiren yere \u00e7ak\u0131lm\u0131\u015f kaz\u0131klar gibi duran da\u011flar\u0131 g\u00f6r\u00fcr, onlar\u0131n sa\u011flad\u0131\u011f\u0131 faydalar\u0131 d\u00fc\u015f\u00fcnerek Allah\u2019a \u015f\u00fckreder. \u015e\u00e2ir, zemini bir taban, g\u00f6k kubbesini elektrik lambalar\u0131yla s\u00fcslenmi\u015f muhte\u015fem ye\u015fil bir \u00e7ad\u0131r ve sem\u00e2n\u0131n eteklerinin ba\u015flar\u0131na indi\u011fi da\u011flar\u0131 o \u00e7ad\u0131r\u0131n kaz\u0131klar\u0131 durumunda tahayy\u00fcl eder, Yaratan\u2019\u0131na peresti\u015f eder. Co\u011frafyac\u0131 bir edibe g\u00f6re yer k\u00fcresi hava okyanusunda y\u00fczen bir gemi olup, da\u011flar da o geminin \u00fcst\u00fcne muv\u00e2zeneyi sa\u011flamak \u00fczere yerle\u015ftirilmi\u015f kaz\u0131klar ve direklerdir. Cemiyet hayat\u0131yla ilgilenen mu\u00e2s\u0131r bir \u00e2lim \u015f\u00f6yle d\u00fc\u015f\u00fcn\u00fcr: \u201cYery\u00fcz\u00fcn\u00fcn hayat\u0131 bir ev hayat\u0131na benzer. Bu evin orta dire\u011fi canl\u0131lar\u0131n hayat\u0131d\u0131r. Canl\u0131lar\u0131n hayatlar\u0131n\u0131n orta dire\u011fi de su, hava ve toprakt\u0131r. Bunlar\u0131n dire\u011fi ise da\u011flard\u0131r. Zira da\u011flar suyun deposu, havay\u0131 temizledikleri i\u00e7in onun tara\u011f\u0131, batakl\u0131k h\u00e2line gelmekten ve denizlerin istilas\u0131ndan korumas\u0131 sebebiyle de topra\u011f\u0131n h\u00e2misidir. Keza insan hayat\u0131n\u0131n di\u011fer levaz\u0131m\u00e2t\u0131 i\u00e7in de hazinedir\u201d. B\u00f6yle d\u00fc\u015f\u00fcnerek, koca da\u011flar\u0131 hayat\u0131m\u0131z\u0131n temel dire\u011fi k\u0131lan cel\u00e2l ve ikram s\u00e2hibi Allah\u2019a hamd ve tazim eder. Tabi\u00ee ilimlerle me\u015fgul olan bir \u00e2lim ise da\u011flara \u015f\u00f6yle bakar: \u201cD\u00fcnyan\u0131n merkezinde ate\u015f bulunmas\u0131 sebebiyle muhtelif kayma ve hareketler neticesinde h\u00e2s\u0131l olan sars\u0131lmalar, da\u011flar\u0131n baca vazifesi g\u00f6rmesi ile s\u00fck\u00fbnet bulur. Yer k\u00fcresinin y\u00f6r\u00fcngesindeki istikrar\u0131n\u0131, b\u00fct\u00fcn zelzelelere ra\u011fmen y\u00f6r\u00fcngesinden ayr\u0131lmamas\u0131n\u0131 sa\u011flayan, da\u011flard\u0131r.\u201d B\u00f6ylece modern co\u011frafyan\u0131n ancak son zamanlarda anlad\u0131\u011f\u0131 ve isostasy ad\u0131n\u0131 verdi\u011fi \u201cyery\u00fcz\u00fcn\u00fcn denge kanunu\u201dnda da\u011flar\u0131n en m\u00fchim bir unsur oldu\u011funu anlar[76]<\/a>. Da\u011flar\u0131n bug\u00fcn ke\u015ffedilen m\u00fchim fonksiyon ve faydalar\u0131n\u0131 g\u00fcn\u00fcm\u00fcz ilim adamlar\u0131 ancak anlayabilece\u011fi gibi gelecekte ortaya \u00e7\u0131kacak hususiyetlerini de yeni nesiller anlamaya devam edecektir.<\/p>\n 7. Akla ve Hislere Dengeli Hitap Etmesi<\/b><\/p>\n \u0130nsanda tefekk\u00fcr ve his olmak \u00fczere iki kuvvet mevcuttur. Her birinin ihtiyac\u0131 da di\u011ferinden farkl\u0131d\u0131r. \u0130deal bir beyan, bu iki ihtiyac\u0131 da dikkate alarak hem akla hem de vicd\u00e2na birlikte hitap eden ve ikisini de tatmin edebilendir. \u0130nsanlar\u0131n s\u00f6z ve yaz\u0131lar\u0131nda bu hususiyet m\u00fckemmel bir tarzda bulunmaz. Hem ilim adamlar\u0131 hem de \u015fairler ve edipler, kendi usullerine g\u00f6re s\u00f6z s\u00f6ylerler. \u00c2limler ilimlerini ak\u0131llar\u0131 beslemek \u00fczere kuru bir \u015fekilde aktar\u0131r, hisleri cezp etmek i\u00e7in u\u011fra\u015fmazlar. \u015e\u00e2irler ise s\u00e2dece hisleri uyand\u0131rmak ve harekete ge\u00e7irmek gayesini g\u00fcderler, tasvir ettikleri \u015feylerin do\u011fru veya yanl\u0131\u015f, hayal veya hakikat olu\u015funa fazla ihtimam g\u00f6stermezler. Zaten insanlarda hem tefekk\u00fcr ve hissetme kuvvelerinin hem de di\u011fer r\u00fbh\u00ee kuvvelerin ayn\u0131 anda denge h\u00e2linde olmas\u0131 \u00e7ok zordur. Bu durumda hem delil ve belgelere dayanan ilim adamlar\u0131n\u0131n hem de ne\u015f\u2019e dolu \u015f\u00e2irlerin duygular\u0131n\u0131 ayn\u0131 anda tatmin edecek bir kelam\u0131, s\u00e2dece ve s\u00e2dece bir i\u015fi di\u011fer i\u015fine m\u00e2ni olmayan, kalbe ve akla ayn\u0131 anda hitap eden, hakikati ve g\u00fczelli\u011fi birbirinin hududunu a\u015fmaks\u0131z\u0131n mezc edebilen \u00c2lemlerin Rabbi s\u00f6yleyebilir. Kit\u00e2b-\u0131 Ker\u00eem\u2019in her yerinde bu hususiyeti g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr[77]<\/a>. Mesel\u00e2 Allah Te\u00e2l\u00e2, Kasas ve Y\u00fbsuf s\u00fbrelerinde oldu\u011fu gibi k\u0131ssalar ve tarih\u00ee h\u00e2diselerin i\u00e7ine hikmetler ve dersler yerle\u015ftirerek akl\u0131n hakk\u0131n\u0131 unutmam\u0131\u015ft\u0131r[78]<\/a>. Yine delillerinin ve h\u00fck\u00fcmlerinin sertli\u011fi ve donuklu\u011fu i\u00e7inde kalbin hissesini bir kenara b\u0131rakmam\u0131\u015ft\u0131r. Misal olarak \u015fu \u00e2yete bakal\u0131m: \u201cEy iman edenler! \u00d6ld\u00fcr\u00fclenler hakk\u0131nda size k\u0131sas farz k\u0131l\u0131nd\u0131. H\u00fcre h\u00fcr, k\u00f6leye k\u00f6le, kad\u0131na kad\u0131n <\/b>(k\u0131sas edilir). Ancak her kimin cezas\u0131, karde\u015fi <\/b>(\u00f6ld\u00fcr\u00fclenin velisi) taraf\u0131ndan bir miktar affedilirse art\u0131k <\/b>(taraflar) hakkaniyete uymal\u0131 ve <\/b>(\u00f6ld\u00fcren) ona <\/b>(gereken diyeti) g\u00fczellikle \u00f6demelidir. Bu, Rabbinizden bir hafifletme ve rahmettir. Her kim bundan sonra haddi a\u015farsa muhakkak onun i\u00e7in elem verici bir azap vard\u0131r\u201d<\/b> (el-Bakara 2\/178).<\/b><\/p>\n \u00c2yetin ba\u015f\u0131ndaki \u201cEy \u00eeman edenler!\u201d hitab\u0131yla insanlar itaate y\u00f6nlendirilmektedir. Sonra \u201ckarde\u015fi\u201d, \u201chakkaniyete uymal\u0131\u201d ve \u201cg\u00fczellikle\u201d tabirleriyle iki taraf aras\u0131nda gerginlik yumu\u015fat\u0131lmakta ve \u015fefkat hisleri harekete ge\u00e7irilmektedir. Daha sonra \u00fcslup \u201cBu, Rabbinizden bir hafifletme ve rahmettir\u201d c\u00fcmlesindeki itmi\u2019nana y\u00fckseliyor, oradan da \u00e2yetin sonundaki tehdide intikal ediyor. \u0130\u015fte mufassal bir far\u00eezadan ve kanl\u0131 bir meseleden bu \u015fekilde bahsediliyor. Hangi kanun kitab\u0131nda bu \u00fcslubu g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr?[79]<\/a>.<\/p>\n Ayn\u0131 \u015fekilde \u015fu \u00e2yette g\u0131ybetin akl\u00ee olarak yanl\u0131\u015fl\u0131\u011f\u0131, h\u00fck\u00fcm a\u00e7\u0131s\u0131ndan haram oldu\u011fu ve hiss\u00ee y\u00f6nden insanl\u0131\u011fa s\u0131\u011fmayan, ahl\u00e2k d\u0131\u015f\u0131 bir davran\u0131\u015f oldu\u011fu ne kadar canl\u0131 bir \u015fekilde ortaya konulmu\u015ftur: \u201c…Hi\u00e7 sizden biriniz \u00f6lm\u00fc\u015f karde\u015finin cesedini yemekten ho\u015flan\u0131r m\u0131? \u0130\u015fte bundan hemen tiksindiniz!<\/b> \u00d6yleyse Allah\u2019\u0131n azab\u0131ndan korkun\u2026\u201d<\/b> (el-Hucur\u00e2t 49\/12).<\/b><\/p>\n \u00c2yet-i kerime insanlar\u0131 g\u0131ybetten pek \u00e7ok y\u00f6nden \u015fiddetle meneder. \u00c2yetin ba\u015f\u0131ndaki hemze, sual i\u00e7indir. \u0130htiva etti\u011fi istifham m\u00e2n\u00e2s\u0131, \u00e2yetin b\u00fct\u00fcn kelimelerine n\u00fcf\u00fbz eder. Birinci hemze ile \u015f\u00f6yle der: Acaba sual ve cevab mahalli olan akl\u0131n\u0131z yok mu ki, bu derece \u00e7irkin bir \u015feyi anlam\u0131yorsunuz? \u0130kincisi: \u064a\u064f\u062d\u0650\u0628\u0651\u064f lafz\u0131 ile: Acaba, sevmek, nefret etmek mahalli olan kalbiniz bozulmu\u015f mu ki, en menfur bir i\u015fi seviyorsunuz? \u00dc\u00e7\u00fcnc\u00fcs\u00fc: \u0627\u064e\u062d\u064e\u062f\u064f\u0643\u064f\u0645\u0652 kelimesiyle: Cem\u00e2atten hayat\u0131n\u0131 alan i\u00e7tima\u00ee ve meden\u00ee hayat\u0131n\u0131za ne olmu\u015f ki, b\u00f6yle hayat\u0131n\u0131z\u0131 zehirleyen bir ameli kab\u00fbl ediyorsunuz? D\u00f6rd\u00fcnc\u00fcs\u00fc: \u0627\u064e\u0646\u0652 \u064a\u064e\u0627\u0652\u0643\u064f\u0644\u064e \u0644\u064e\u062d\u0652\u0645\u064e kel\u00e2m\u0131yla: \u0130nsanl\u0131\u011f\u0131n\u0131za ne olmu\u015f ki, arkada\u015f\u0131n\u0131 canavarcas\u0131na di\u015fleyip par\u00e7alama i\u015fini pervas\u0131zca ger\u00e7ekle\u015ftirebiliyor? Be\u015fincisi: \u0627\u064e\u062e\u0650\u064a\u0647\u0650 kelimesiyle: Hi\u00e7 hemcinsinize kar\u015f\u0131 rikkat, \u015fefkat ve s\u0131la-i rahminiz yok mu ki, b\u00f6yle \u00e7ok cihetlerle karde\u015finiz olan bir mazlumun m\u00e2nev\u00ee \u015fahsiyetini insafs\u0131zca di\u015fliyorsunuz? Hi\u00e7 akl\u0131n\u0131z yok mu ki, kendi \u00e2z\u00e2n\u0131z\u0131 kendi di\u015finizle div\u00e2ne gibi \u0131s\u0131r\u0131yorsunuz? Alt\u0131nc\u0131s\u0131: \u0645\u064e\u064a\u0652\u062a\u064b\u0627 kel\u00e2m\u0131yla: Vicdan\u0131n\u0131z nerede… F\u0131trat\u0131n\u0131z bozulmu\u015f mu ki en muhterem bir h\u00e2ldeki karde\u015finize kar\u015f\u0131, etini yemek gibi en m\u00fcstekreh bir i\u015f yap\u0131yorsunuz? Sonra da \u201cAllah\u2019tan korkun!\u201d emri ile insanlar g\u0131ybetten sak\u0131nd\u0131r\u0131l\u0131yor.<\/p>\n Kur\u2019an-\u0131 Kerim k\u0131sac\u0131k bir c\u00fcmle ile b\u00fct\u00fcn bu m\u00e2n\u00e2lar\u0131 if\u00e2de etmi\u015f, insanlar\u0131 g\u0131ybet hastal\u0131\u011f\u0131ndan hem aklen hem de hissen uzakla\u015ft\u0131rm\u0131\u015ft\u0131r. \u0130nsanlar\u0131 yermenin ve g\u0131ybet etmenin; aklen, kalben, ins\u00e2nl\u0131k a\u00e7\u0131s\u0131ndan, vicd\u00e2nen ve f\u0131traten mezmum ve zararl\u0131 bir vas\u0131f oldu\u011funu, insan\u0131 \u00fcrperten bir tasvirle ortaya koymu\u015ftur[80]<\/a>.<\/p>\n 8. Az Kelimeyle Zengin M\u00e2n\u00e2lar \u0130f\u00e2de Etmesi (Cev\u00e2mi\u00fc\u2019l-Kelim Olmas\u0131)<\/b><\/p>\n Kur\u2019an-\u0131 Kerim az kelime ile en geni\u015f ve en zengin m\u00e2n\u00e2lar\u0131 if\u00e2de eder ve bunu sa\u011flamak i\u00e7in de her kelimeyi yerli yerince muhkem bir s\u00fbrette kullan\u0131r[81]<\/a>. Hi\u00e7bir zaman gere\u011finden fazla kelime kullanmad\u0131\u011f\u0131 gibi eksik kullanarak da m\u00e2n\u00e2y\u0131 daraltmaz. M\u00e2n\u00e2y\u0131 tam olarak anlatabilece\u011fi bir \u015fekilde hazf ve ihtis\u00e2r yoluna gider. Nitekim Zemah\u015fer\u00ee, hazf<\/b> ve ihtis\u00e2r<\/b>\u0131n, Kur\u2019\u00e2n\u2019\u0131n metodu oldu\u011funu bildirmektedir[82]<\/a>. Bu hususta Nurs\u00ee de \u015fu a\u00e7\u0131klamay\u0131 yapar:<\/p>\n Bel\u00e2gat, mukteza-y\u0131 h\u00e2le mutabakattan ibarettir. Kur\u2019an\u2019\u0131n muhatablar\u0131, muhtelif as\u0131rlarda farkl\u0131 tabakalard\u0131r. Bu tabakalara ri\u00e2yetle, muh\u00e2vere ve m\u00fck\u00e2lemeyi o as\u0131rlara um\u00fbm\u00eele\u015ftirmek \u00fczere, \u00e7o\u011fu yerde hazf yap\u0131l\u0131r ve s\u00f6z mutlak b\u0131rak\u0131l\u0131r ki; ehl-i bel\u00e2gat ve Arap dili taraf\u0131ndan g\u00fczel g\u00f6r\u00fcnen vecihler, ihtimaller \u00e7o\u011fals\u0131n, b\u00f6ylece her as\u0131rda her tabaka, anlay\u0131\u015flar\u0131na g\u00f6re hissesini als\u0131n[83]<\/a>.<\/p>\n Bu hususta baz\u0131 misaller verelim. Mesela Allah Te\u00e2l\u00e2, yahudilere kar\u015f\u0131 delil serdederken \u015f\u00f6yle buyurur: \u201cKendilerine: \u00abAllah\u2019\u0131n indirdi\u011fine iman edin\u00bb denilince: \u00abBiz sadece bize indirilene <\/b>(Tevrat\u2019a) inan\u0131r\u0131z\u00bb derler ve ondan sonras\u0131n\u0131 ink\u00e2r ederler. Halbuki o Kur\u2019an kendi ellerinde bulunan Tevrat\u2019\u0131 do\u011frulay\u0131c\u0131 olarak gelmi\u015f hak kitapt\u0131r. <\/b>(Ey Muhammed!) Onlara: \u00ab\u015eayet siz ger\u00e7ekten inan\u0131yor idiyseniz daha \u00f6nce Allah\u2019\u0131n peygamberlerini neden \u00f6ld\u00fcr\u00fcyordunuz?\u00bb de\u201d<\/b> (el-Bakara 2\/91).<\/b><\/p>\n Yahudilere nasihat edilerek buyruluyor ki: \u201cTevrat\u2019a inand\u0131\u011f\u0131n\u0131z gibi Kur\u2019an\u2019a da inan\u0131n. Siz Hz. Musa\u2019n\u0131n getirdi\u011fi Tevrat\u2019a, onu Allah indirdi\u011fi i\u00e7in iman etmi\u015f de\u011fil misiniz? \u0130\u015fte Hz. Muhammed (s.a.v)\u2019in getirdi\u011fi Kur\u2019an\u2019\u0131 da Allah indirmi\u015ftir. \u00d6yleyse ona iman etti\u011finiz gibi buna da iman ediniz.\u201d Kur\u2019an, bu manalar\u0131 \u201cAllah\u2019\u0131n indirdi\u011fine iman edin\u201d<\/b> \u00f6zl\u00fc s\u00f6z\u00fcnde toplam\u0131\u015ft\u0131r. Kur\u2019an\u2019\u0131 sarih ismiyle bildirmeyip kinayede bulunmu\u015f, b\u00f6ylece onlar\u0131 \u201cherhangi bir \u015feye delilini bildirerek davet etme\u201d durumuna getirmi\u015f, bu s\u00fbretle de hem delili hem iddiay\u0131 ayn\u0131 c\u00fcmlede ortaya koymu\u015ftur. Ayn\u0131 \u015fekilde Kur\u2019an\u2019\u0131n kendisine indirildi\u011fi z\u00e2t\u0131n ismini, tamamlay\u0131c\u0131 bir unsur olmas\u0131na ra\u011fmen zikretmemi\u015ftir. \u015eayet zikredilmi\u015f olsayd\u0131 beyan hikmeti nazar\u0131nda fuzul\u00ee, ir\u015f\u00e2d hikmeti nazar\u0131nda da gayeyi bozucu olurdu. \u00c7\u00fcnk\u00fc bu ismin ilzam hususunda bir dahli yoktur. As\u0131l i\u015f, delilin dire\u011fi olan kadr-i m\u00fc\u015fterek ve hadd-i evsata irca edilmi\u015ftir. \u0130r\u015fad a\u00e7\u0131s\u0131ndan ise \u201cMuhammed\u201d isminin zikredilerek d\u00fc\u015fmanlara tekrar i\u015fittirilmesi onlar\u0131n kinlerini a\u00e7\u0131\u011fa \u00e7\u0131karabilir, neticede ise hakka davet edenin hedefledi\u011fi \u201caray\u0131 bulma, telif etme\u201d gayesinin aksine bir duruma yol a\u00e7ard\u0131.<\/p>\n Yahudilerin bu \u00e7a\u011fr\u0131ya cevaplar\u0131 \u015fu oldu: Bizi Tevrat\u2019a inanmaya sevkeden sadece onu Allah\u2019\u0131n indirmi\u015f olmas\u0131 de\u011fil, bununla birlikte bize indirmi\u015f olmas\u0131d\u0131r. Oysa Kur\u2019an bize indirilmi\u015f de\u011fildir. \u0130\u015fte \u201cBize indirilene iman ederiz\u201d <\/b>s\u00f6z\u00fcnde \u00f6zetlenen mana budur ki onlar\u0131n birinci maksatlar\u0131n\u0131 te\u015fkil eder. Bu ibarenin vecizli\u011fini art\u0131ran bir unsur da \u201cindirme\u201d fiilinin f\u00e2ili olan Allah lafz-\u0131 celilinin hazfedilmi\u015f olmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc o benzeri bir ibarede sarih olarak zikredilmi\u015fti.<\/p>\n Kur\u2019an hakk\u0131nda <\/i>\u0645\u064e\u0627 \u0648\u064e\u0631\u064e\u0627\u0621\u064e\u0647\u064f \u201cOndan sonras\u0131, \u00f6tesi\u201d if\u00e2desi kullan\u0131lm\u0131\u015ft\u0131r. B\u00f6ylece hem Kur\u2019an\u2019dan ba\u015fka kitaplara da \u015f\u00e2mil olan bir um\u00fbm\u00eelik hem de bu umumdan maksud olan bir hus\u00fbs\u00eelik m\u00e2n\u00e2s\u0131 if\u00e2de edilmi\u015ftir. Onlar Peygamber Efendimiz (s.a.v)\u2019e indirilen Kur\u2019an\u2019\u0131 kabul etmedikleri gibi Hz. \u0130sa\u2019ya indirilen \u0130ncil\u2019i de inkar ederler ki bunlar Tevrat\u2019tan sonra, onun \u00f6tesindedirler. Fakat Tevrat\u2019tan \u00f6ncekileri inkar etmezler. Kur\u2019an bu efr\u00e2d\u0131n\u0131 c\u00e2mi a\u011fy\u00e2r\u0131n\u0131 m\u00e2ni tabiri kullanmakla onlar\u0131n su\u00e7lar\u0131n\u0131 tam olarak s\u0131n\u0131rlar ki bu da insaf\u0131n ve itham esnas\u0131nda d\u00fcr\u00fcstl\u00fc\u011f\u00fcn en ileri derecesidir.<\/p>\n Daha sonra onlar\u0131n iddialar\u0131na cavap verilmeye ba\u015flanm\u0131\u015f, kendi kitaplar\u0131na inanmalar\u0131n\u0131n hak olan ba\u015fka bir kitaba iman\u0131 engellemeyece\u011fi, tahrif ettikleri kitaptan yanlar\u0131nda kalan do\u011frulara bakarak Kur\u2019an\u2019\u0131n hak oldu\u011funu anlamalar\u0131 gerekti\u011fi anlat\u0131larak \u0644\u0650\u0645\u064e\u0627 \u0645\u064e\u0639\u064e\u0647\u064f\u0645\u0652 ile b\u00fct\u00fcn mazeret kap\u0131lar\u0131 kapat\u0131lm\u0131\u015ft\u0131r. Kendilerine indirilene iman ettikleri iddias\u0131na cevap verilerek yalanlar\u0131 ortaya \u00e7\u0131kar\u0131lm\u0131\u015f, davalar\u0131 \u00e7\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr[84]<\/a>.<\/p>\n \u0130kinci bir mis\u00e2l olarak T\u00fbr s\u00fbresinin 29-43. \u00e2yetlerini zikredebiliriz. Cen\u00e2b-\u0131 Hak s\u00fbrenin bu k\u0131sm\u0131nda, ink\u00e2r ve dal\u00e2letin her \u00e7e\u015fidini susturan, son derece kesif ve tesirli bir hitap harikas\u0131 ortaya koymu\u015ftur. \u00c2\u015fik\u00e2r hak\u00eekatleri ink\u00e2rc\u0131lara a\u00e7\u0131k ve kesin bir \u00fcslupla bildirmi\u015ftir. Her bir c\u00fcmlede ink\u00e2r gruplar\u0131ndan bir b\u00f6l\u00fcm\u00fcn\u00fcn iddialar\u0131n\u0131 h\u00fclasaten iptal etmi\u015ftir. Her bir k\u0131s\u0131mda bir grubun fikirlerini ya k\u0131sa bir t\u00e2birle ibtal etmi\u015f ya butlan\u0131 z\u00e2hir oldu\u011fundan s\u00fck\u00fbtla ge\u00e7mi\u015f veya ba\u015fka \u00e2yetlerde tafsilen reddedildi\u011fi i\u00e7in burada m\u00fccmelen i\u015faret edilmi\u015ftir[85]<\/a>.<\/p>\n Normal uzunlukta bir \u00e2yet olan Bakara 233\u2019ten fakihlerimiz, \u00e2ile ahk\u00e2m\u0131na d\u00e2ir 23 a\u00e7\u0131k h\u00fck\u00fcm \u00e7\u0131karm\u0131\u015flard\u0131r. Hem de bu h\u00fck\u00fcmler tekell\u00fcf ve zorlamayla \u00e7\u0131kar\u0131lmam\u0131\u015f \u00e2yetin mant\u00fbkunun sar\u00e2hatinden, a\u00e7\u0131k mefh\u00fbmundan ve muktezau\u2019n-nass\u0131ndan elde edilmi\u015ftir[86]<\/a>. Ayn\u0131 \u015fekilde Kehf s\u00fbresinde anlat\u0131lan Hz. Musa ile s\u00e2lih kulun k\u0131ssas\u0131n\u0131 dinledi\u011fimizde zihnimizde sayfalarca s\u00fcren uzun bir k\u0131ssan\u0131n nakledildi\u011fi tasavvuru olu\u015fur. Ancak Kur\u2019an\u2019a bakt\u0131\u011f\u0131m\u0131zda bu k\u0131ssan\u0131n, iki sayfada ve 23 \u00e2yetle g\u00e2yet veciz bir \u015fekilde anlat\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Mesel\u00e2 k\u0131ssan\u0131n \u015fu \u00e2yetine bakal\u0131m: \u201cTekrar yola devam ettiler. Nihayet bir \u015fehre var\u0131p o \u015fehir halk\u0131ndan yiyecek istediler, ama ahali bunlar\u0131 misafir etmemekte diretti. Bu s\u0131rada H\u0131z\u0131r orada y\u0131k\u0131lmaya y\u00fcz tutmu\u015f bir duvar g\u00f6rd\u00fc ve onu hemen d\u00fczeltiverdi. M\u00fbs\u00e2: \u00ab\u0130steseydin\u00bb dedi, \u00abelbette buna kar\u015f\u0131 iyi bir \u00fccret alabilirdin\u00bb\u201d<\/b> (<\/b>el-Kehf 18\/77).<\/b><\/p>\n Musa (a.s)\u2019\u0131n H\u0131z\u0131r\u2019la olan yolculuklar\u0131n\u0131n \u00fc\u00e7te birlik k\u0131sm\u0131n\u0131 anlatan bu \u00e2yet ne kadar b\u00fcy\u00fck bir \u00eec\u00e2z hus\u00fbsiyetine s\u00e2hiptir! Bir k\u00f6ye gitmeleri, onlardan yiyecek istemeleri, ahalinin bunu kabul etmeyip kendilerini terslemeleri ve kovmalar\u0131, nih\u00e2yetinde k\u00f6yden \u00e7\u0131k\u0131p giderken y\u0131k\u0131lmak \u00fczere olan bir duvar\u0131 g\u00f6rmeleri, Hz. H\u0131z\u0131r\u2019\u0131n o duvar\u0131 tamir etmesi, Hz. Musa\u2019n\u0131n ise buna itiraz ederek yapt\u0131\u011f\u0131na kar\u015f\u0131l\u0131k \u00fccret talep etmesini istemesi gibi pek \u00e7ok husus k\u0131sac\u0131k bir \u00e2yetle \u00f6zetlenivermektedir. Bunun arkas\u0131ndan gelen Z\u00fclkarneyn k\u0131ssas\u0131 da ayn\u0131 vasf\u0131 h\u00e2izdir. Hz. Z\u00fclkarneyn\u2019in \u00fc\u00e7 b\u00fcy\u00fck seferini a\u00e7\u0131klayan, bu esn\u00e2da kar\u015f\u0131la\u015f\u0131lan insanlar\u0131 ve h\u00e2diseleri anlatan, Ye\u2019c\u00fcc ve Me\u2019c\u00fcc kavimlerine kar\u015f\u0131 \u00e7ekilen b\u00fcy\u00fck seddin yap\u0131l\u0131\u015f\u0131n\u0131 kademe kademe tasvir eden bu k\u0131ssa, s\u00e2dece bir sayfa s\u00fcrmekte ve 16 \u00e2yetle b\u00fct\u00fcn detaylar\u0131yla nakledilmektedir.<\/p>\n Rum patriklerinden biri: \u201cKim Allah\u2019a ve Ras\u00fbl\u00fc\u2019ne itaat eder, Allah\u2019\u0131 tazim edip O\u2019na kar\u015f\u0131 gelmekten sak\u0131n\u0131rsa, i\u015fte ebed\u00ee ba\u015far\u0131 ve mutlulu\u011fa erenler onlar olacaklard\u0131r\u201d<\/b> (en-N\u00fbr 24\/52) \u00e2yetini i\u015fitti\u011finde Hz. \u00d6mer\u2019e \u015f\u00f6yle demi\u015ftir: \u201cAllah d\u00fcnya ve \u00e2hiret ahv\u00e2li hakk\u0131nda \u0130sa\u2019ya ne indirmi\u015fse hepsini bu \u00e2yette toplam\u0131\u015f!\u201d[87]<\/a>.<\/p>\n 9. \u00c2yet ve S\u00fbreler Aras\u0131ndaki Ten\u00e2s\u00fcb<\/b><\/p>\n Kur\u2019an-\u0131 Kerim s\u00fbreleri, n\u00fczul s\u0131ras\u0131na g\u00f6re tertib edildi\u011fi gibi bir de Kur\u2019an\u2019\u0131n b\u00fct\u00fcn\u00fc i\u00e7indeki yerlerine g\u00f6re s\u0131ralan\u0131rlar. Buna Mushaf Tert\u00eebi<\/b> denir. N\u00fczul s\u00fcrecinde zaman s\u0131ras\u0131na g\u00f6re inen \u00e2yet, mevzu s\u0131ras\u0131na g\u00f6re bo\u015f olan kendi yerine konuyordu. S\u00fbreler yeni gelen \u00e2yetlerin eklenmesiyle edeb\u00ee, l\u00fc\u011fav\u00ee ve mant\u0131k\u00ee a\u00e7\u0131dan ba\u015fl\u0131 ba\u015f\u0131na bir b\u00fct\u00fcnl\u00fck meydana getiriyordu[88]<\/a>. Bunu Hz. Osman \u015f\u00f6yle if\u00e2de eder: \u201cRas\u00fblullah (s.a.v)\u2019e vahiy s\u0131ras\u0131nda, bir\u00e7ok s\u00fbre birlikte gelirdi. Herhangi bir vahiy geldi\u011finde, vahiy k\u00e2tiblerini \u00e7a\u011f\u0131r\u0131r, onlara: \u00ab\u015eu ayetleri, \u015fu \u015fu meselelerin zikredildi\u011fi s\u00fbreye koyun\u00bb <\/i>diye emrederdi. Bir ayet geldi\u011fi zaman da \u00abBu \u00e2yeti, i\u00e7inde \u015fu \u015fu \u015feylerin zikredildi\u011fi s\u00fbreye koyun\u00bb <\/i>buyururdu\u201d[89]<\/a>.<\/p>\n Kur\u2019an, farkl\u0131 mek\u00e2n ve zamanlarda k\u0131s\u0131m k\u0131s\u0131m nazil olmas\u0131na ve pek \u00e7ok farkl\u0131 mevzudan[90]<\/a> bahsetmesine ra\u011fmen metin i\u00e7indeki birlik ve insicam\u0131 son derece g\u00fczel ve sanatl\u0131 bir \u015fekilde sa\u011flam\u0131\u015ft\u0131r[91]<\/a>. B\u00fct\u00fcn b\u00f6l\u00fcmleri aras\u0131nda bir \u00fcslup benzerli\u011fi, mant\u0131k b\u00fct\u00fcnl\u00fc\u011f\u00fc g\u00f6r\u00fcl\u00fcr. Kur\u2019an\u2019\u0131n bu par\u00e7a par\u00e7a inen k\u0131s\u0131mlar\u0131 aras\u0131nda, ayn\u0131 seviyede olan hus\u00fbs\u00ee bir m\u00fbsik\u00ee ahenk ve \u00f6l\u00e7\u00fcs\u00fc i\u015fitilir. Kur\u2019an, k\u0131s\u0131mlar\u0131n\u0131n birbirine ba\u011fl\u0131l\u0131\u011f\u0131 itibariyle tek bir s\u00fbre gibidir, hatta tek bir \u00e2yet gibi m\u00fcten\u00e2siptir[92]<\/a>. Daha da \u00f6tesi, Fahrettin R\u00e2z\u00ee\u2019nin deyimiyle \u201cKur\u2019\u00e2n\u2019\u0131n tamam\u0131 tek bir kelime gibi\u201d m\u00fcten\u00e2sip ve uyumludur[93]<\/a>. Kur\u2019an c\u00fcmlelerinin unsurlar\u0131 \u00f6ylesine yerli yerindedir ki bu unsurlar\u0131n ten\u00e2s\u00fcb\u00fc s\u00e2yesinde muhkem bir vahdet zuh\u00fbr eder[94]<\/a>. Said Nurs\u00ee bu konuyu \u015f\u00f6yle hulasa eder: Kur\u2019an-\u0131 Kerim, yirmi \u00fc\u00e7 senede ihtiyaca g\u00f6re necim necim, m\u00fcteferrik par\u00e7alar h\u00e2linde n\u00fczul etti\u011fi halde, \u00f6yle bir ten\u00e2s\u00fcb\u00fc vard\u0131r ki, sanki bir defada n\u00e2zil olmu\u015f gibi bir kem\u00e2l g\u00f6sterir. Bu zaman zarf\u0131nda muhtelif, birbirinden uzak sebeplerle geldi\u011fi halde, tek bir sebeple inmi\u015f gibi b\u00fct\u00fcnl\u00fck arz eder. Farkl\u0131 farkl\u0131 ve m\u00fckerrer suallerin cevab\u0131 olarak geldi\u011fi h\u00e2lde b\u00fct\u00fcn insanlar\u0131n m\u00fc\u015fterek ihtiya\u00e7 ve arzular\u0131n\u0131 tatmin edecek bir birli\u011fe s\u00e2hiptir. Farkl\u0131 ve pek \u00e7ok h\u00e2diselerin h\u00fck\u00fcmlerini bey\u00e2n etmek i\u00e7in n\u00e2zil oldu\u011fu halde, s\u00e2dece bir h\u00e2disenin a\u00e7\u0131klamas\u0131 imi\u015f gibi m\u00fckemmel bir intizam ihtiva eder. Birbirine z\u0131t, \u00e7ok farkl\u0131 h\u00e2llerde say\u0131s\u0131z muhat\u00e2b\u0131n anlay\u0131\u015f\u0131na m\u00fcnasip \u00fcsl\u00fbplarda n\u00e2zil oldu\u011fu halde, \u00f6yle g\u00fczel bir selaset g\u00f6sterir ki, sanki ayn\u0131 durumdaki ve ayn\u0131 anlay\u0131\u015f seviyesindeki insanlara inmi\u015f gibi herkes kendi z\u00e2viyesinden kolayca anlayabilir. Hatt\u00e2 her bir s\u0131n\u0131f zanneder ki, as\u0131l muhatap yaln\u0131z kendisidir[95]<\/a>.<\/p>\n Bu hususta Elmal\u0131l\u0131 Muhammed Hamdi Yaz\u0131r da \u015f\u00f6yle der: Kur\u2019\u00e2n\u2019\u0131n s\u00fbreleri, \u00e2yetleri rastgele bir tesad\u00fcf\u00fcn veya sadece \u015f\u00e2irane bir duygunun g\u00fcc\u00fc ile ortaya \u00e7\u0131k\u0131vermi\u015f kar\u0131\u015f\u0131k bir divan de\u011fil, ba\u015ftan ba\u015fa \u0628\u0650\u0633\u0652\u0645\u0650 \u0627\u0644\u0644\u0651\u0670\u0647\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u0670\u0646\u0650 \u0627\u0644\u0631\u0651\u064e\u062d\u06ea\u064a\u0645\u0650 gibi geni\u015f anlaml\u0131 tek bir c\u00fcmle ve belki fasih bir kelime nizam\u0131nda met\u00een bir insicam ve \u00e7ok hikmetli bir beyan ve \u00fcslup ile nazil olmu\u015f ilah\u00ee bir s\u00f6zd\u00fcr[96]<\/a>.<\/p>\n Kur\u2019an\u2019\u0131n bu hususiyeti, onun bir be\u015fer kel\u00e2m\u0131 de\u011fil, Allah kel\u00e2m\u0131 oldu\u011funu a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. \u00c7\u00fcnk\u00fc bir insan\u0131n akl\u0131 ve h\u00e2f\u0131zas\u0131 ne kadar kuvvetli, ne kadar sa\u011flam olursa olsun \u00fczerinden seneler ge\u00e7mi\u015f bir konu\u015fman\u0131n herhangi bir f\u0131kras\u0131n\u0131n yerini hat\u0131rlayamaz ki yan\u0131na siyak, sibak ve m\u00e2n\u00e2ya m\u00fcn\u00e2sip olan ba\u015fka bir par\u00e7ay\u0131 koyabilsin. Bunu bir yerde g\u00fczelce yapsa bile pek \u00e7ok yerde ba\u015faramayacakt\u0131r[97]<\/a>.<\/p>\n Draz\u2019\u0131n is\u00e2betle belirtti\u011fi gibi, edeb\u00ee hayat\u0131n\u0131n daha ba\u015f\u0131nda iken ortaya koyaca\u011f\u0131 divan\u0131n\u0131n detayl\u0131 bir plan\u0131n\u0131 yapm\u0131\u015f, b\u00f6l\u00fcmlerini ve alt b\u00f6l\u00fcmlerini tesbit etmi\u015f, vesileleri ortaya \u00e7\u0131k\u0131nca da teredd\u00fcts\u00fcz yerine koymu\u015f ve hi\u00e7bir takdim tehir, noksan ziyade yapmaks\u0131z\u0131n bu plan\u0131nda devaml\u0131 olarak muvaffak olmu\u015f, hedeflerini ger\u00e7ekle\u015ftirmi\u015f, o da\u011f\u0131n\u0131k par\u00e7alar\u0131 \u00e2henkle kayna\u015ft\u0131rm\u0131\u015f bir insan bulunaca\u011f\u0131n\u0131 be\u015feri tecr\u00fcbe kabul etmez[98]<\/a>.<\/p>\n Kur\u2019an\u2019\u0131n s\u00fbreleri tedkik edildi\u011finde bunlarda bir giri\u015f, bir geli\u015fme ve bir de sonu\u00e7tan m\u00fcte\u015fekkil, belirli ve s\u0131n\u0131rl\u0131 bir plan\u0131n mevcut oldu\u011fu g\u00f6r\u00fcl\u00fcr[99]<\/a>. S\u00fbrenin ba\u015f\u0131ndaki birka\u00e7 ayette s\u00fbrede incelenecek olan mevzuun ana hatlar\u0131 verilmekte ve arkas\u0131ndan geli\u015fme b\u00f6l\u00fcm\u00fc \u00f6yle d\u00fczenli bir \u015fekilde gelmektedir ki hi\u00e7bir k\u0131s\u0131m \u00fcst \u00fcste gelmedi\u011fi gibi her par\u00e7a da b\u00fct\u00fcn i\u00e7indeki yerini en uygun \u015fekilde almaktad\u0131r. Nihayet giri\u015fte s\u00f6z konusu edilen meseleler sonu\u00e7 b\u00f6l\u00fcm\u00fcnde eksiksiz olarak cevab\u0131n\u0131 almaktad\u0131r[100]<\/a>.<\/p>\n 10.<\/b> Mevz\u00fblar\u0131n \u0130\u00e7 \u0130\u00e7e Anlat\u0131lmas\u0131<\/b><\/p>\n Kur\u2019an \u00e2yetlerine insafla ve dikkatle bak\u0131ld\u0131\u011f\u0131nda, onun takd\u00eeminin, di\u011fer kitaplar\u0131nki gibi bir iki maksad\u0131 takip eden tedr\u00eec\u00ee bir fikir silsilesinin takdimine benzemedi\u011fi g\u00f6r\u00fcl\u00fcr. Aksine def\u2019\u00ee ve \u00e2n\u00ee bir hususiyeti, hayat\u0131n nab\u0131z at\u0131\u015flar\u0131 tarz\u0131nda ilk\u00e2 olunan bir gidi\u015f\u00e2t\u0131 mevcuttur[101]<\/a>. Fahrettin R\u00e2z\u00ee, Kur\u2019an\u2019\u0131n h\u00fck\u00fcm ve tekliflerden bir\u00e7ok nevi zikretti\u011finde, hemen arkas\u0131ndan ya il\u00e2hiy\u00e2t alan\u0131nda baz\u0131 hususlardan veya peygamberlerin ve k\u0131y\u00e2metin ahv\u00e2linden bahsetti\u011fini, b\u00f6ylece \u00f6nceden zikretti\u011fi ahk\u00e2m ve m\u00fckellefiyetleri tekit etti\u011fini, bunun da Kur\u2019\u00e2n\u2019\u0131n \u00e2detlerinden oldu\u011funu bildirir[102]<\/a>.<\/p>\n Dolay\u0131s\u0131yla bir s\u00fbrede \u00e7ok defa muhtelif mevzular ele al\u0131n\u0131r. \u0130lk bak\u0131\u015fta bu mevzular aras\u0131nda insicam ve alaka g\u00f6r\u00fclmeyebilir. Ancak b\u00fct\u00fcnc\u00fcl bir bak\u0131\u015f a\u00e7\u0131s\u0131yla incelendi\u011finde s\u00fbreyi te\u015fkil eden unsurlar aras\u0131ndaki simetriyi ve terkipteki armoniyi g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr[103]<\/a>. V\u00fcc\u00fbdu meydana getiren ve da\u011f\u0131n\u0131k gibi g\u00f6r\u00fcnen uzuvlar nas\u0131l organik b\u00fct\u00fcnl\u00fc\u011fe mani de\u011filse, bilakis ayr\u0131 ayr\u0131 bulunduklar\u0131 yerlerde olmalar\u0131 organizman\u0131n devam\u0131n\u0131n \u015fart\u0131 ise, Kur\u2019an\u2019daki muhtelif mevzular\u0131n aras\u0131na siy\u00e2ka uygun olarak merkez\u00ee m\u00e2n\u00e2n\u0131n serpi\u015ftirilmesi de insana canl\u0131l\u0131k veren ruhun, v\u00fccudun her taraf\u0131na sirayet etmesi kabilindendir[104]<\/a>.<\/p>\n \u0130nsanlar\u0131n telif etti\u011fi kitaplar\u0131n aksine Kur\u2019an-\u0131 Ker\u00eem\u2019in b\u00fct\u00fcn konu ve bahisleri f\u00e2s\u0131las\u0131z birbirine ba\u011fl\u0131d\u0131r. Bu Kur\u2019an\u2019\u0131n kendine has hususiyetlerinden biridir. Kur\u2019an\u2019\u0131n ihtiv\u00e2 etti\u011fi \u00e7ok \u00e7e\u015fitli mevz\u00fblar\u0131n ve m\u00e2n\u00e2lar\u0131n hepsi bir tek k\u00fcll\u00ee m\u00e2n\u00e2y\u0131 insanlar\u0131n kafas\u0131na iyice yerle\u015ftirmek i\u00e7in serdedilmi\u015ftir. O da insanlar\u0131 kendi fikir ve ir\u00e2deleriyle Allah\u2019a kul olmaya \u00e7a\u011f\u0131rmak, d\u00fcnya hayat\u0131ndan sonra ikinci bir hayat\u0131n var oldu\u011funu ve d\u00fcnyan\u0131n \u00e2hiret yan\u0131nda hayr\u0131yla, \u015ferriyle, sa\u00e2detiyle, \u015fek\u00e2vetiyle bir hi\u00e7 mes\u00e2besinde kald\u0131\u011f\u0131n\u0131 bildirmektir. \u00c7\u00fcnk\u00fc Allah Te\u00e2l\u00e2 insanlar\u0131 kul olarak yaratm\u0131\u015ft\u0131r. Kur\u2019\u00e2n-\u0131 Ker\u00eem, bu esas ve k\u00fcll\u00ee mevzular\u0131, te\u015fr\u00ee, k\u0131ssa, tarih, cedel, tasvir, va\u2019d ve va\u2019\u00eed gibi pek \u00e7ok \u00e7e\u015fitli konunun i\u00e7ine yerle\u015ftirmi\u015f ve \u00e2deta onlar\u0131n r\u00fbhu gibi k\u0131lm\u0131\u015ft\u0131r. Bu sebeple Kur\u2019an te\u015fr\u00ee\u00ee bir mevzuda dahi bu maksad\u0131n\u0131 bir kenara b\u0131rakmaz. Bir k\u0131ssa naklederken, ona dal\u0131p da k\u00fcll\u00ee m\u00e2n\u00e2n\u0131n unutulmas\u0131na f\u0131rsat vermez. \u00d6\u011f\u00fct, va\u2019d veya va\u2019\u00eed gibi bir tarzla ustaca k\u0131ssan\u0131n aras\u0131na yerle\u015ftirir. Bu da ancak m\u00e2n\u00e2lar\u0131n ted\u00e2h\u00fcl edip kayna\u015fmalar\u0131n\u0131n meydana getirdi\u011fi bir kompozisyonla m\u00fcmk\u00fcnd\u00fcr[105]<\/a>.<\/p>\n Bu yol insan\u0131n bir \u00e7e\u015fit ilimde s\u00e2bit kalmas\u0131n\u0131 \u00f6nlemek i\u00e7in t\u00e2kip edilecek en g\u00fczel usuld\u00fcr. \u00c7\u00fcnk\u00fc tek \u00e7e\u015fit bir ilim \u00fczerinde durmak insana b\u0131kk\u0131nl\u0131k verir. Fakat tevhid, k\u0131ssa, ahk\u00e2m gibi ilmin bir nevinden di\u011ferine ge\u00e7tik\u00e7e insan\u0131n g\u00f6nl\u00fc a\u00e7\u0131l\u0131r ve kalbi huzur duyar. Bir beldeden ba\u015fka bir beldeye, bir bah\u00e7eden di\u011fer bir bah\u00e7eye, leziz bir yemekten \u00f6teki lezzetli yemeklere ge\u00e7iyormu\u015f gibi olur. Hi\u00e7 \u015f\u00fcphesiz bu en \u00e7ok haz veren ve en fazla arzu uyand\u0131ran bir durumdur[106]<\/a>.<\/p>\n Di\u011fer taraftan Kur\u2019\u00e2n, mevz\u00fblar\u0131 i\u00e7 i\u00e7e anlatarak farkl\u0131 farkl\u0131 insanlar\u0131n hepsinin de istifade etmesini sa\u011flar. \u00c7\u00fcnk\u00fc hid\u00e2yet yollar\u0131 ve \u00fcsluplar\u0131 muhteliftir[107]<\/a>.<\/p>\n \u015eunu da hat\u0131rlatmak gerekir ki Kur\u2019\u00e2n-\u0131 Ker\u00eem mevzular\u0131 i\u00e7 i\u00e7e anlatmakla birlikte kendi maksad\u0131 ve i\u00e7 b\u00fct\u00fcnl\u00fc\u011f\u00fc a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda m\u00fckemmel bir niz\u00e2m, \u00e2henk ve us\u00fble s\u00e2hiptir. Derinli\u011fine bak\u0131ld\u0131\u011f\u0131nda bunlar\u0131n bir k\u0131sm\u0131 anla\u015f\u0131labilmektedir. Bu hususlara \u00f6nceki ba\u015fl\u0131klarda yeri geldik\u00e7e temas edilmi\u015fti. Ancak hen\u00fcz Kur\u2019an\u2019\u0131n us\u00fbl\u00fcndeki b\u00fct\u00fcn incelikler ortaya konulabilmi\u015f de de\u011fildir.<\/p>\n 11. Muk\u00e2yeseli Anlat\u0131m \u00dcsl\u00fbbu<\/b><\/p>\n Kur\u2019an\u2019da kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir \u00fcslup kullan\u0131l\u0131r ve bahsedilen durumlar\u0131n \u00e2k\u0131beti hakk\u0131nda bilgi verilir. \u0130yi-k\u00f6t\u00fc, g\u00fczel-\u00e7irkin, do\u011fruluk-sap\u0131kl\u0131k gibi v\u00e2k\u0131alar misalleriyle yer al\u0131r ve bunlar\u0131 benimsemi\u015f ve \u00f6z\u00fcmsemi\u015f olanlara verilecek kar\u015f\u0131l\u0131klar a\u00e7\u0131klan\u0131r. Kur\u2019an\u2019\u0131n tamam\u0131na h\u00e2kim olan bu \u00fcslup, ayn\u0131 zamanda onun e\u011fitim metotlar\u0131ndan biridir. Hz. Eb\u00fb Bekir, Kur\u2019an\u2019\u0131n bu \u00fcsl\u00fbp hususiyetini, \u00f6l\u00fcm hastal\u0131\u011f\u0131nda Hz. \u00d6mer\u2019e yapt\u0131\u011f\u0131 vasiyetinde \u015f\u00f6yle if\u00e2de etmi\u015ftir: \u201cG\u00f6rm\u00fcyor musun ey \u00d6mer, rahatl\u0131ktan bahseden \u00e2yet \u015fiddetten bahseden \u00e2yetle birlikte inmi\u015ftir. Yine \u015fiddet \u00e2yeti rahatl\u0131k \u00e2yetiyle birlikte inmi\u015ftir ki m\u00fc\u2019min \u00fcmitv\u00e2r olmakla birlikte ayn\u0131 zamanda korksun. Devaml\u0131 bir \u00fcmit i\u00e7inde kalarak Allah\u2019tan olmayacak \u015feyler istemesin, kendini emniyette g\u00f6rmesin. A\u015f\u0131r\u0131 derecede korku i\u00e7ine d\u00fc\u015ferek de kendi elleriyle kendini tehlikeye atmas\u0131n\u201d[108]<\/a>.<\/p>\n \u0130bn-i \u00c2\u015f\u00fbr, \u00c2d\u00e2t\u00fc\u2019l-Kur\u2019an<\/b> ba\u015fl\u0131\u011f\u0131 alt\u0131nda Zemah\u015fer\u00ee ve R\u00e2z\u00ee\u2019den naklen \u015funlar\u0131 s\u00f6ylemektedir: \u201cKur\u2019an\u2019\u0131n \u00e2detlerinden biri de \u015fudur: O bir tehditte bulundu\u011funda arkas\u0131ndan muhakkak vaadde bulunur, bir inzar geldi\u011finde onu muhakkak teb\u015fir takip eder\u201d. Bunlar\u0131 if\u00e2de ettikten sonra \u0130bn-i \u00c2\u015fur bu \u00fcslubu Arap \u015fiirinde \u00e7ok az g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6ylemekte ve Lebid\u2019den bir misal zikretmektedir[109]<\/a>.<\/p>\n H\u00e2s\u0131l\u0131, Kur\u2019an, bir araya gelmeleri \u00e7ok uzak bir ihtimal olmas\u0131na ra\u011fmen, b\u00fct\u00fcn faziletleri, yani m\u00fckemmelli\u011fin her \u00e7e\u015fidini en ileri dereceleriyle kendisinde toplayan bir kelamd\u0131r.<\/p>\n SE\u00c7ME B\u0130BL\u0130YO\u011eRAFYA<\/b><\/p>\n Abb\u00e2s, Fadl Hasan, \u0130\u2018c\u00e2z\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem, <\/i>Amm\u00e2n 1991.<\/p>\n ____, \u201cel-Kelimet\u00fc\u2019l-Kur\u2019\u00e2niye ve eseruh\u00e2 fi\u2019d-dir\u00e2s\u00e2ti\u2019l-l\u00fc\u011faviyye\u201d, Mecellet\u00fc merkezi b\u00fch\u00fbsi\u2019s-s\u00fcnneti ve\u2019s-s\u00eerah, <\/i>1989, say\u0131, 4, s. 498-501.<\/p>\n At\u00e2, Abd\u00fclkadir, Azamet\u00fc\u2019l-Kur\u2019\u00e2n,<\/i> Beyrut 1984.<\/p>\n B\u00e2k\u0131ll\u00e2n\u00ee, Eb\u00fb Bekir Muhammed, \u0130\u2018c\u00e2z\u00fc\u2019l-Kur\u2019\u00e2n<\/i>, Beyrut 1988.<\/p>\n B\u00fbt\u00ee, Muhammed Said Ramazan, Min Rav\u00e2i\u2018\u0131\u2019l-Kur\u2019\u00e2n,<\/i> Beyrut 1416\/1996.<\/p>\n C\u00fcndio\u011flu, D\u00fccane, Kur\u2019an\u2019\u0131 Anlaman\u0131n Anlam\u0131, <\/i>\u0130stanbul 1998.<\/p>\n C\u00fcrc\u00e2n\u00ee, Abd\u00fclk\u00e2hir, er-Ris\u00e2let\u00fc\u2019\u015f-\u015f\u00e2fiye<\/i>, (Del\u00e2ilu’l-i\u2018c\u00e2z<\/i> i\u00e7inde) M\u0131s\u0131r 1992.<\/p>\n Draz, Muhammed Abdullah, en-Nebe\u00fc\u2019l-Az\u00eem, <\/i>D\u00e2ru\u2019l-kalem, ts.<\/p>\n _____, Kur\u2019an\u2019\u0131n Anla\u015f\u0131lmas\u0131na Do\u011fru <\/i>(trc. S\u00e2lih Akdemir), Ankara 1983.<\/p>\n _____, Dir\u00e2s\u00e2t\u00fcn \u0130sl\u00e2miyye fi\u2019l-al\u00e2k\u00e2ti\u2019l-ictim\u00e2iyye ve\u2019d-d\u00fcveliyye,<\/i> Kuveyt 1973.<\/p>\n H\u00e2kim en-Neysab\u00fbr\u00ee, el-M\u00fcstedrek ale\u2019s-Sah\u00eehayn,<\/i> Beyrut 1990.<\/p>\n H\u00e2lid\u00ee, Sal\u00e2h, el-Bey\u00e2n f\u00ee \u0130\u2018c\u00e2zi\u2019l-Kur\u2019\u00e2n,<\/i> Amman 1991.<\/p>\n Hatt\u00e2b\u00ee, Hamd b. Muhammed, Bey\u00e2n\u00fc i\u2018c\u00e2zi\u2019l-Kur\u2019\u00e2ni,<\/i> (Sel\u00e2s\u00fc res\u00e2il fi i\u2018c\u00e2zi\u20191-Kur\u2019\u00e2n<\/i> i\u00e7inde, n\u015fr. Muhammed Halefullah – Muhammed Za\u011fl\u00fbl Sell\u00e2m), Kahire, ts. (D\u00e2r\u00fc’l-ma\u00e2rif), s. 19-65.<\/p>\n H\u0131ms\u00ee, Na\u00eem, Fikrat\u00fc i\u2018c\u00e2zi\u2019l-Kur\u2019\u00e2n,<\/i> Beyrut 1980.<\/p>\n \u0130bn Haldun, Ebu Zeyd Veliy\u00fcddin Abdurrahman b.Muhammed, Tarihu \u0130bn Haldun,<\/i> I-VII, Beyrut 1979.<\/p>\n \u0130bn Hi\u015f\u00e2m, S\u00eeret\u00fc\u2019n-Neb\u00ee,<\/i> Beyrut 1937, Daru\u2019l-Fikr.<\/p>\n \u0130bn Manz\u00fbr, Muhammed b. M\u00fckerrem, Lis\u00e2n\u00fc\u2019l-Arab,<\/i> Beyrut ts.<\/p>\n K\u0131l\u0131\u00e7, S\u00e2d\u0131k, Kur\u2019\u00e2n: Dildeki Sonsuz Mucize, <\/i>\u0130stanbul 2003.<\/p>\n Kutub, Seyyid, et-Tasviru\u2019l-fenn\u00ee fi\u2019l-Kur\u2019an,<\/i> K\u00e2hire 1992.<\/p>\n M. Hamdi Yaz\u0131r, Elmal\u0131l\u0131, Hak Dini Kur\u2019an Dili,<\/i> \u0130stanbul 1979.<\/p>\n _____, Makaleler<\/i>, I-II, haz. C\u00fcneyt K\u00f6ksal-Murat Kaya, \u0130stanbul 1997.<\/p>\n Mevd\u00fbd\u00ee, Ebu\u2019l-A\u2018l\u00e2, Tefh\u00eem\u00fc\u2019l-Kur\u2019\u00e2n, <\/i>I-VII, \u0130stanbul 1996.<\/p>\n Nurs\u00ee, Bediuzzaman Sa\u00eed, \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-i\u2018c\u00e2z,<\/i> trc: Abd\u00fclmecid Nurs\u00ee, \u0130stanbul 1986.<\/p>\n R\u00e2fi\u00ee, Mustafa S\u00e2d\u0131k, \u0130\u2018c\u00e2z\u00fc\u2019l-Kur\u2019\u00e2n ve\u2019l-bel\u00e2\u011fat\u00fc\u2019n-nebeviyye, <\/i>Beyrut 2003.<\/p>\n S\u00e2lih, Subhi, Meb\u00e2his f\u00ee ul\u00fbmi\u2019l-Kur\u2019an,<\/i> \u0130stanbul, ts.<\/p>\n es-S\u00e2mirr\u00e2\u00ee, F\u00e2d\u0131l S\u00e2lih, et-Ta\u2018b\u00eeru\u2019l-Kur\u2019\u00e2n\u00ee,<\/i> Amm\u00e2n 2002.<\/p>\n Suy\u00fbt\u00ee, Cel\u00e2leddin Abdurrahman, el-\u0130tk\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n,<\/i> (thk. M. Eb\u00fc\u2019l-Fadl \u0130brahim), <\/i>yy. 1327.<\/p>\n Ta\u015fk\u00f6pr\u00fcl\u00fczade Ahmed Efendi, Mevzu\u00e2t\u00fc\u2019l-Ul\u00fbm,<\/i> sad: M\u00fcmin \u00c7evik, \u0130stanbul 1975.<\/p>\n Y\u0131ld\u0131r\u0131m, Suat, \u201cKur\u2019an\u201d mad., D\u0130A,<\/i> Ankara, 2002, XXVI, 393.<\/p>\n ____, Kur\u2019an. \u0130limlerine Giri\u015f, <\/i>\u0130stanbul 1983.<\/p>\n Zerk\u00e2n\u00ee, Muhammed Abd\u00fclazim, Men\u00e2hil\u00fc\u2019l-\u2018irf\u00e2n<\/i>, I-II, \u0130sa el-B\u00e2b\u00ee Matbaas\u0131.<\/p>\n Zerke\u015f\u00ee, Muhammed b. Abdullah, el-Burh\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n<\/i>, (thk. M. Eb\u00fc\u2019l-Fadl \u0130brahim), I-IV, 1980.<\/p>\n [1]<\/a> Dr\u00e2z, Kur\u2019an\u2019\u0131n Anla\u015f\u0131lmas\u0131na Do\u011fru,<\/i> s. 114-115.<\/p>\n<\/div>\n [2]<\/a> Bkz. Zerke\u015f\u00ee, el-Burh\u00e2n,<\/i> II, 382. Zerke\u015f\u00ee, bu eserinde \u00fcsl\u00fbp konusuna ikinci cildin ortalar\u0131ndan ba\u015flamakta, d\u00f6rd\u00fcnc\u00fc cildin ortalar\u0131nda bitirmektedir.<\/p>\n<\/div>\n [3]<\/a> \u0130bn \u00c2\u015f\u00fbr, Tefs\u00eeru\u2019t-tahr\u00eer ve\u2019t-tenvir, <\/i>I, 112.<\/p>\n<\/div>\n [4]<\/a> Bkz. \u0130bn Manz\u00fbr, Lis\u00e2n\u00fc\u2019l-Arab,<\/i> \u201cslb\u201d md., I, 473; R\u00e2\u011f\u0131b, M\u00fcfred\u00e2t<\/i>, \u201cslb\u201d md.; Haleb\u00ee, Sem\u00een Umdet\u00fc\u2019l-Huff\u00e2z,<\/i> s. 245.<\/p>\n<\/div>\n [5]<\/a> Zerk\u00e2n\u00ee, Men\u00e2hil\u00fc\u2019l-irf\u00e2n, <\/i>II, 302, 303.<\/p>\n<\/div>\n [6]<\/a> Y\u0131ld\u0131r\u0131m, Suat, Kur\u2019\u00e2n-\u0131 Ker\u00eem ve Kur\u2019\u00e2n \u0130limlerine Giri\u015f,<\/i> s. 119.<\/p>\n<\/div>\n [7]<\/a> Bkz. \u0130bn Hi\u015f\u00e2m, S\u00eeret\u00fc\u2019n-Neb\u00ee,<\/i> I, 313-314; \u0130bn Kes\u00eer, el-Bid\u00e2ye,<\/i> III, 111-112; H\u00e2kim, el-M\u00fcstedrek, <\/i>II, 550\/3872; \u0130bn \u00c2\u015f\u00fbr, I, 114.<\/p>\n<\/div>\n [8]<\/a> Bunun mis\u00e2lleri i\u00e7in bkz. Buh\u00e2r\u00ee, Men\u00e2k\u0131bu\u2019l-Ens\u00e2r 33, Men\u00e2k\u0131b 10; M\u00fcslim, Fed\u00e2il\u00fc\u2019s-sah\u00e2be, 132-133; Ahmed, V, 174; H\u00e2kim, II, 550, III, 382-385; \u0130bn Sa\u2019d, IV, 220-225; \u0130bn Abdilberr, el-\u0130st\u00ee\u00e2b,<\/i> IV, 1653; \u0130bn Es\u00eer, \u00dcsd\u00fc\u2019l-\u011f\u00e2be,<\/i> VI, 100; C\u00fcrcan\u00ee, er-Ris\u00e2let\u00fc\u2019\u015f-\u015f\u00e2fiye<\/i>, (Del\u00e2il\u00fc\u2019l-i\u2018c\u00e2z<\/i> i\u00e7inde) M\u0131s\u0131r 1992, s. 584; \u0130bn Hi\u015f\u00e2m, I, 313-314; \u0130bn Kes\u00eer, el-Bid\u00e2ye,<\/i> III, 111-112; \u0130bn \u00c2\u015f\u00fbr, I, 114.<\/p>\n<\/div>\n [9]<\/a> Abb\u00e2s, Fadl Hasan, \u201cel-Kelimet\u00fc\u2019l-Kur\u2019\u00e2niye\u201d s. 498-501.<\/p>\n<\/div>\n [10]<\/a> B\u00fbt\u00ee, Min Rav\u00e2i\u2018i\u2019l-Kur\u2019\u00e2n,<\/i> s. 20-22; ayr\u0131ca bkz. R\u00e2fi\u00ee, \u0130\u2018c\u00e2z\u00fc\u2019l-Kur\u2019\u00e2n,<\/i> s. 64; Dr\u00e2z, Dir\u00e2s\u00e2t,<\/i> s. 15.<\/p>\n<\/div>\n [11]<\/a> Bu fikrin geni\u015f\u00e7e i\u015flendi\u011fi yerler i\u00e7in bkz. \u0130bn Hald\u00fbn, T\u00e2r\u00eeh, <\/i>I, 508. Ayr\u0131ca bkz. R\u00e2fi\u00ee, M. S\u00e2d\u0131k, \u0130\u2018c\u00e2z<\/i>, s. 144, 207. Bir k\u0131s\u0131m m\u00fcnevverlerimiz, baz\u0131 bat\u0131l\u0131 edebiyat\u00e7\u0131lar\u0131n da, Kur\u2019an\u2019dan etkilendiklerini, yazd\u0131klar\u0131 eserlerin m\u00fckemmelli\u011finde Kur\u2019an\u2019\u0131n tesiri bulundu\u011funu s\u00f6ylerler. \u00d6rnek olarak bkz. Saf\u00e2, Pey\u00e2mi, T\u00fcrk \u0130nkil\u00e2b\u0131na Bak\u0131\u015flar, <\/i>\u0130st. 1999, s. 148; Dani\u015fmend, \u0130sm\u00e2il H\u00e2mi, Garp Menbalar\u0131na G\u00f6re \u0130sl\u00e2m Medeniyeti, <\/i>\u0130st 1974, s. 62; Karako\u00e7, Sez\u00e2i, Edebiyat Yaz\u0131lar\u0131-III: E\u011fik Ehramlar,<\/i> \u0130st. 2000, s. 23-52; \u015eakiro\u011flu, Mahmud H., \u201c\u0130l\u00e2h\u00ee Komedya\u201d, D\u0130A, <\/i>\u0130st. 2000, XXII, 68-69.<\/p>\n<\/div>\n [12]<\/a> B\u00e2k\u0131ll\u00e2n\u00ee, \u0130\u2018c\u00e2z,<\/i> s. 53, 68; Dr\u00e2z, Dir\u00e2s\u00e2t,<\/i> s. 13; B\u00fbt\u00ee, Rav\u00e2i\u2018,<\/i> s. 111.<\/p>\n<\/div>\n [13]<\/a> el-Enbiy\u00e2, 5.<\/p>\n<\/div>\n
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