\u00d6zet:<\/b><\/p>\n
Kur\u2019an\u2019\u0131n mucizev\u00ee bir kitap oldu\u011fu Ehl-i S\u00fcnnet aras\u0131nda genel kabul g\u00f6rm\u00fc\u015ft\u00fcr. Ancak onun hangi y\u00f6nlerden mucize oldu\u011fu konusunda ittifak edilemedi\u011fi gibi i\u02bbc\u00e2z vecihlerine de bir hudut tayin edilememi\u015ftir. Bu makalede Kur\u2019an\u2019\u0131n, kendisinin mucizeli\u011fini nas\u0131l ispat etti\u011fi ve mucizev\u00ee y\u00f6nlerinden bir k\u0131sm\u0131 a\u00e7\u0131klanmaya gayret edilecektir.<\/p>\n
Anahtar kelimeler: <\/b>Kur\u2019an, Mucize, \u0130\u02bbc\u00e2z, Tehadd\u00ee, Belagat<\/p>\n
Ras\u00fblull\u00e2h (s.a.v), kendisinin Allah\u2019\u0131n Ras\u00fbl\u00fc oldu\u011funu ve Allah kat\u0131ndan vahiy al\u00add\u0131\u011f\u0131n\u0131 insanlara il\u00e2n edip herkesi \u0130sl\u00e2m\u2019a davet etmeye ba\u015flay\u0131nca Mekke\u2019li putperestler ona kar\u015f\u0131 \u015fiddeti gi\u00adderek artan bir muhalefet ba\u015f\u00adlatt\u0131lar. Allah\u2019\u0131n hi\u00e7bir \u015fey indirmedi\u00ad\u011fini[1]<\/a> Kur\u2019\u00e2n\u2019\u0131n -h\u00e2\u015fa- Allah kel\u00e2m\u0131 de\u011fil be\u015fer s\u00f6z\u00fc oldu\u011funu, onu Peygamber Efendimiz\u2019in kendisi uydurup Allah\u2019a nisbet et\u00adti\u011fini s\u00f6ylemeleri,[2]<\/a> All\u00e2h Ras\u00fbl\u00fc\u2019n\u00fc muhtelif zamanlarda mecnun, \u015f\u00e2ir, k\u00e2hin, sihirbaz ya da b\u00fcy\u00fcye tutulmu\u015f ol\u00admakla itham etmeleri \u00fczerine[3]<\/a> bu iddialar\u0131n bat\u0131l oldu\u011fu bildirildi[4]<\/a> ve Kur\u2019\u00e2n\u2019\u0131n Cebrail v\u00e2s\u0131tas\u0131yla yeri ve g\u00f6kleri yaratan \u00c2lemlerin Rabbi taraf\u0131ndan indirildi\u011fi a\u00e7\u0131kland\u0131[5]<\/a>.<\/p>\n \u0130nkarc\u0131lar, Kur\u2019\u00e2n ve kayna\u011f\u0131 hakk\u0131nda \u00f6ne s\u00fcrd\u00fck\u00adleri iddialar\u0131n tutars\u0131zl\u0131\u011f\u0131n\u0131 anlay\u0131nca ba\u015f\u00adka yollar aramaya ba\u015flad\u0131lar. Kur\u2019\u00e2n\u2019da eski kavim\u00adlere d\u00e2ir k\u0131ssalar\u0131n anlat\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcnce, Kur\u2019\u00e2n\u2019\u0131 ba\u015fkalar\u0131n\u0131n da yard\u0131m\u0131yla Hz. Peygamber\u2019in uydurdu\u011fu bir yalan, kendi\u00adsine dikte edilen eski milletlerin efsane\u00adleri diye karalamaya \u00e7al\u0131\u015ft\u0131lar (el-Fur\u00adk\u00e2n 25\/4-5). Kur\u2019\u00e2n\u2019\u0131 Hz. Peygamber\u2019e bir ya\u00adbanc\u0131n\u0131n \u00f6\u011fretti\u011fini s\u00f6ylediler. Bu iddi\u00e2ya Kur\u2019\u00e2n, apa\u00e7\u0131k Arap\u00e7a ile n\u00e2zil olan bir kitab\u0131, ana dili Arap\u00e7a olmayan bir ki\u015finin dikte et\u00admesinin mant\u0131ks\u0131zl\u0131\u011f\u0131n\u0131 ifade ederek cevap verdi (en-Nahl 16\/103; e\u015f-\u015euar\u00e2 26\/210-212). Hz. Peygamber ve Kur\u2019\u00e2n hakk\u0131nda s\u00f6yledikleri bu s\u00f6zle\u00adr kendilerini dah\u00ee tatmin etmeyen ink\u00e2rc\u0131lar, devaml\u0131 fikir de\u011fi\u015ftirdiler[6]<\/a>. Velh\u00e2s\u0131l Kur\u2019\u00e2n hakk\u0131nda birbirini tutmayan farkl\u0131 farkl\u0131 iddi\u00e2lar ortaya att\u0131lar.<\/p>\n \u0130\u015fte bu ink\u00e2rc\u0131lara Kur\u2019\u00e2n\u2019\u0131n ger\u00e7ekten All\u00e2h\u2019tan gelen bir kitap oldu\u011funu ispat etmek i\u00e7in baz\u0131 m\u00fbcizelerin g\u00f6sterilmesi gerekiyordu. Z\u00e2ten peygamberli\u011fini il\u00e2n eden bir kimsenin de s\u00f6z\u00fcnde do\u011fru oldu\u011funu ispatlayabilmesi i\u00e7in benzerini insanlar\u0131n yapamaya\u00adca\u011f\u0131, mucize denilen harikuladelikler g\u00f6stermesi \u015fartt\u0131r. Nitekim Peygamber Efendimiz \u015f\u00f6yle buyurmu\u015ftur: \u201cG\u00f6nderilen her peygambere, insanlar\u0131n hid\u00e2yetine vesile olacak bir mucize muhakkak verilmi\u015ftir. Bana verilen de All\u00e2h\u2019\u0131n bana vahyetti\u011fi kel\u00e2m nevinden olan Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019dir. Bu sebeple k\u0131yamet g\u00fcn\u00fc \u00fcmmetimin di\u011fer \u00fcmmetlerden say\u0131ca \u00e7ok olmas\u0131n\u0131 \u00fcmit ediyorum\u201d<\/i>[7]<\/a>. <\/i>Bu sebeple Kur\u2019\u00e2n, muhtelif y\u00f6nleriyle bir mucize olmak \u00fczere g\u00f6nderilmi\u015f, b\u00f6ylece hem kendi muhtev\u00e2s\u0131n\u0131n do\u011frulu\u011funu hem de Peygamber Efendimiz\u2019in s\u0131dk\u0131n\u0131 ispat etmi\u015ftir.<\/b><\/p>\n \u0130\u2019c\u00e2z \u201c\u0627\u0644\u0625\u0639\u062c\u0627\u0632\u201d Arap\u00e7a \u201c\u0639\u062c\u0632\u201d fiilinden m\u00fc\u015ft\u00e2k olup bir kimseyi \u00e2ciz b\u0131rakmak, geri b\u0131rakmak ve ge\u00e7mek gibi m\u00e2n\u00e2lara gelir[8]<\/a>. Ist\u0131l\u00e2hta ise Kur\u2019\u00e2n\u2019\u0131n, y\u00fcce bir mak\u00e2ma y\u00fckselmesi sebebiyle, ister bela\u011fati, ister te\u015fr\u00ee\u2018\u00ee de\u011ferleri, isterse \u011fayb\u00ee haberleri bak\u0131m\u0131ndan olsun, onun bir benzerini getirmekten be\u015ferin \u00e2ciz kalmas\u0131 m\u00e2n\u00e2s\u0131na gelir[9]<\/a>. Mucize kelimesi ise i\u2018c\u00e2z masdar\u0131n\u0131n ism-i f\u00e2ilidir. Sonundaki \u201c\u0629\u201dnin m\u00fcenneslik al\u00e2meti oldu\u011funu s\u00f6yleyenler bulunmakla birlikte m\u00fcb\u00e2la\u011fa if\u00e2de etti\u011fini kabul edenler de vard\u0131r[10]<\/a>. Bu tarifteki bel\u00e2\u011f\u00e2te d\u00e2ir \u00fcst\u00fcnl\u00fck, birinci derecede Arap\u00e7a\u2019ya v\u00e2k\u0131f olan edipleri ilgilendirirken, te\u015fr\u00ee\u2018\u00ee \u00fcst\u00fcnl\u00fc\u011f\u00fc ve gaybi haberler vermesi, bunlarla birlikte b\u00fct\u00fcn akl-\u0131 sel\u00eem ve ilim s\u00e2hibi insanlar\u0131 alakadar etmekte ve b\u00f6ylece Kur\u2019\u00e2n\u2019\u0131 evrensel bir il\u00e2h\u00ee mesaj haline getirmektedir[11]<\/a>.<\/p>\n Mucizeler, hiss\u00ee ve akl\u00ee olmak \u00fczere iki k\u0131s\u0131mda incelenir. Hiss\u00ee mucizeler ya m\u00fcnkirlerin talebi \u00fczerine, yahut bir l\u00fcz\u00fbm \u00fczerine g\u00f6sterilmi\u015f ve daha \u00e7ok o zaman\u0131n insanlar\u0131na hitap etmi\u015flerdir. Akl\u00ee mucizeler ise daha sonraki insanlar\u0131 da tesiri alt\u0131na alm\u0131\u015ft\u0131r. Bunlar zaman ve mek\u00e2nla mukayyet olmay\u0131p, devaml\u0131d\u0131rlar. Bu itibarla akl\u00ee mucizeyle gelen Peygamber (s.a.v)\u2019in seciyesini, ahl\u00e2k\u0131n\u0131 ve tebli\u011f etti\u011fi Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019i her as\u0131rda say\u0131s\u0131z m\u00fctefekkir ve ilim adam\u0131 incelemi\u015f[12]<\/a>, h\u00e2len de incelemeye devam etmektedirler.<\/p>\n Peygamberlerin mucizeleri, um\u00fbmiyetle kendi d\u00f6nem\u00adlerinde \u00f6ne \u00e7\u0131kan ve ra\u011fbet g\u00f6ren hususlarda olmu\u015ftur. Peygamber Efendimiz\u2019in de bunlar gibi zaman ve mek\u00e2nla kay\u0131tl\u0131 pek \u00e7ok hiss\u00ee mucizeleri mevcuttur. Bu mucizeler hadis ve siyer kitaplar\u0131nda geni\u015f bir \u015fekilde anlat\u0131lm\u0131\u015ft\u0131r. Birka\u00e7 misal vermek gerekirse, Mekke\u2019de Kurey\u015fin kendisinden bir mucize istemesi \u00fczerine Peygamber Efendimiz\u2019in ay\u0131 ikiye b\u00f6lmesi[13]<\/a>, az bir yiyecekle \u00e7ok say\u0131da kimseyi doyurmas\u0131[14]<\/a>, parmaklar\u0131ndan sular\u0131n akmas\u0131 ve susuz olan b\u00fcy\u00fck bir ordunun kan\u0131ncaya kadar bundan i\u00e7ip b\u00fct\u00fcn ihtiya\u00e7lar\u0131n\u0131 gidermesi[15]<\/a>, yerden al\u0131p d\u00fc\u015fman taraf\u0131na att\u0131\u011f\u0131 bir avu\u00e7 topra\u011f\u0131n d\u00fc\u015fman askerlerinin tamam\u0131na is\u00e2bet ederek g\u00f6zlerini g\u00f6remez h\u00e2le getirmesi[16]<\/a>, daha \u00f6nceleri kendisine yaslan\u0131p hutbe okudu\u011fu kuru hurma dire\u011finin, yeni yap\u0131lan minber dolay\u0131s\u0131yla Hz. Peygamber\u2019den uzak kald\u0131\u011f\u0131 i\u00e7in inlemesi[17]<\/a>\u2026 gibi pek \u00e7ok h\u00e2dise zikredilebilir.<\/p>\n Hz. Peygamber\u2019in bunun gibi bir\u00e7ok hissi mucizesi olmakla birlikte, O\u2019nun en b\u00fcy\u00fck mucizesi Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019dir. Kur\u2019\u00e2n, kendisinin mucize olu\u015funu, Allah\u2019tan ba\u015f\u00adka hi\u00e7bir g\u00fcc\u00fcn onun bir benzerini getiremeyece\u011fini bildirmek ve bu hususta ink\u00e2rc\u0131lara meydan okumak (tehadd\u00ee) s\u00fbretiyle ispat etmi\u015ftir[18]<\/a>. Nitekim ilk davet y\u0131llar\u0131nda insanlar\u0131n iman\u0131nda rol oynayan en m\u00fchim sebep Kur\u2019\u00e2n\u2019\u0131n bu mucizev\u00ee yap\u0131s\u0131d\u0131r[19]<\/a>. Kur\u2019\u00e2n-\u0131 Kerim\u2019de \u00e7etin inat\u00e7\u0131lar aras\u0131nda nakledilen Velid b. Mu\u011fire, Nahl s\u00fbresinin 90. \u00e2yetini i\u015fitti\u011finde, Kur\u2019\u00e2n\u2019daki il\u00e2h\u00ee esrar\u0131 sezip hakikati itiraf <\/i>etmek zorunda kalm\u0131\u015f ve \u015f\u00f6yle demi\u015ftir: \u201cVallahi, Muhammed\u2019den az \u00f6nce \u00f6yle bir kel\u00e2m dinledim ki insan s\u00f6z\u00fc desem de\u011fil, cin s\u00f6z\u00fc desem de\u011fil! \u00d6yle bir hal\u00e2veti (tatl\u0131l\u0131\u011f\u0131), \u00f6yle bir tal\u00e2veti (g\u00fczelli\u011fi) var ki sormay\u0131n! \u00d6yle bir kel\u00e2m ki \u00fcst\u00fc meyveli, alt\u0131 verimli, bereketli! O muhakkak \u00fcst\u00fcn gelir, ona \u00fcst\u00fcn gelinemez\u201d[20]<\/a>. <\/b><\/p>\n Kur\u2019\u00e2n\u2019\u0131n n\u00e2zil oldu\u011fu ilk y\u0131llarda Velid gibi edib olan ve olmayan pek \u00e7ok Arap, onun mucizev\u00ee y\u00f6nlerini tasdik etmi\u015f, bunlar\u0131n \u00e7o\u011fu da m\u00fcsl\u00fcman olmu\u015ftur.<\/p>\n Hz. Peygamber (s.a.v) Kur\u2019\u00e2n\u2019\u0131n mucize olu\u015funu ve bu hususiyetinin ebediyen devam edece\u011fini bildirdi\u011fi bir hadis-i \u015ferifinde \u015f\u00f6yle buyurmaktad\u0131r: \u201cKur\u2019\u00e2n-\u0131 Kerim \u00f6yle bir kel\u00e2m-\u0131 il\u00e2h\u00eedir ki o, vuk\u00fb bulacak her t\u00fcrl\u00fc fitneye kar\u015f\u0131 insan\u0131 sel\u00e2mete erdirir. Onda sizden \u00f6ncekilerin haberleri, sizden sonrakilerin durumlar\u0131, insanlar aras\u0131nda meydana gelecek h\u00e2diselerin h\u00fck\u00fcmleri vard\u0131r. O, hak ile b\u00e2t\u0131l\u0131 tefrik eder, m\u00e2lay\u00e2ni de\u011fildir. Kendisini terk eden azg\u0131n\u0131 Cen\u00e2b-\u0131 Hak hel\u00e2k eder. Onun d\u0131\u015f\u0131nda hid\u00e2yet arayan\u0131 All\u00e2h dal\u00e2lete d\u00fc\u015f\u00fcr\u00fcr. O, Hak Te\u00e2l\u00e2\u2019n\u0131n sapasa\u011flam ipi, zikr-i hak\u00eemi ve s\u0131r\u00e2t-\u0131 m\u00fcstak\u00eemidir. Kendisine ba\u011flananlar hi\u00e7bir zaman sapmaz, onu s\u00f6yleyen diller yan\u0131lmaz. \u00c2limler ona doyamaz, \u00e7ok tekrardan dolay\u0131 t\u00e2zeli\u011fini asla kaybetmez, insanlar\u0131 \u015fa\u015f\u0131rtan mucizev\u00ee \u00f6zellikleri bitip t\u00fckenmez. Cinler, onu dinledikleri zaman; <\/i>\u00abGer\u00e7ekten biz, hayranl\u0131k veren bir Kur\u2019\u00e2n dinledik\u00bb<\/b> (<\/b>el-Cinn 1) demekten kendilerini alamam\u0131\u015flard\u0131r. Kur\u2019\u00e2n\u2019a dayanarak konu\u015fanlar do\u011fru s\u00f6ylerler, onunla h\u00fck\u00fcm verenler is\u00e2bet ederek \u00e2dil davran\u0131rlar. Onu tatbik edenler ecir kazan\u0131r, ona \u00e7a\u011f\u0131ran dosdo\u011fru yolu bulur\u201d<\/i>[21]<\/b><\/i><\/a>.<\/p>\n \u015eimdi de Kur\u2019\u00e2n\u2019\u0131n, ilk n\u00e2zil oldu\u011fu g\u00fcnlerde mucizeli\u011fini nas\u0131l ilan etti\u011fine bakal\u0131m:<\/p>\n KUR\u2019\u00c2N\u2019IN MEYDAN OKUMASI (TEHADD\u00ce)<\/b><\/p>\n Kur\u2019\u00e2n\u2019\u0131n n\u00e2zil oldu\u011fu d\u00f6nemde Araplar aras\u0131nda \u00e7ok ate\u015f\u00adli bir edeb\u00ee rekabet ya\u015fanmakta, \u00f6nde gelen \u015f\u00e2irler, bazen y\u0131llar\u0131n\u0131 vererek haz\u0131rlad\u0131klar\u0131 kasideleriyle, hatipler de nutuklar\u0131yla panay\u0131rlarda yar\u0131\u015fmaktayd\u0131lar. B\u00fct\u00fcn insanlar\u0131n izleyebilece\u011fi a\u00e7\u0131k meydanlarda zaman\u0131n edebiyat \u00fcstadlar\u0131na takdim edilen edeb\u00ee \u00fcr\u00fcnlerin, nas\u0131l titiz ele\u015ftirilere t\u00e2bi tutuldu\u011fu kaynaklarda belirtilmektedir. Mesel\u00e2 Hans\u00e2, Ukaz panay\u0131r\u0131nda en me\u015fhur \u015f\u00e2irlerden Hass\u00e2n bin S\u00e2bit\u2019in bir beytinde tam sekiz hata bulmu\u015ftu[22]<\/a>. \u0130\u015fte b\u00f6yle bir edeb\u00ee ortamda Allah Te\u00e2l\u00e2, in\u00adk\u00e2rc\u0131lara meydan okuyarak Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in, b\u00fc\u00adt\u00fcn insanlar\u0131 benzerini ortaya koymaktan \u00e2ciz b\u0131rakan bir m\u00fckemmelli\u011fe sa\u00adhip oldu\u011funu il\u00e2n etti.<\/p>\n Mekke ve Med\u00eene d\u00f6neminde bir\u00e7ok def\u00e2 tekrar edilen bu meydan okuma, Kur\u2019\u00e2n\u2019da d\u00f6rt safhada[23]<\/a> ger\u00e7ekle\u015fmi\u015ftir ki bu da, mu\u00e2r\u0131zlar\u0131 birden bire \u015fa\u015f\u0131rtmamak, onlara kendi imk\u00e2n ve kudretlerini yeterince kullanabilecekleri bir m\u00fchlet vermek i\u00e7indir. Birinci a\u015famada, Mekkeli m\u00fc\u015friklerden Kur\u2019\u00e2n\u2019\u0131n tamam\u0131na benzer bir kitap getirmeleri talep edilmi\u015ftir: \u201cDe ki: Yemin ederim! E\u011fer insanlar ve cinler, bu Kur\u2019\u00e2n\u2019\u0131n benzerini<\/span> yapmak i\u00e7in bir araya toplansalar, hatta birbirlerine destek olup g\u00fc\u00e7lerini birle\u015ftirseler bile, yine de onun gibi bir Kitap meydana getiremezler\u201d<\/b>[24]<\/a>.<\/b><\/p>\n \u0130kinci safhada Kur\u2019\u00e2n s\u00fbrelerine benzer on s\u00fbre getirmeleri talep edildi: \u201cYoksa \u201cKur\u2019\u00e2n\u2019\u0131 kendisi uydurmu\u015f\u201d mu diyorlar. De ki: \u201c\u0130ddian\u0131zda tutarl\u0131 iseniz, haydi (bela\u011fatta) onunkine benzer on s\u00fbre<\/span> getirin, isterse kendi uydurman\u0131z olsun ve Allah\u2019tan ba\u015fka \u00e7a\u011f\u0131rabilece\u011finiz herkesi de yard\u0131m\u0131n\u0131za \u00e7a\u011f\u0131r\u0131n!\u201d<\/b> (H\u00fbd 11\/13).<\/p>\n Fakat onlar, bu d\u00e2vete de herhangi bir mukabelede bulunamad\u0131lar. \u00dc\u00e7\u00fcnc\u00fc a\u015famada Kur\u2019\u00e2n\u2019\u0131n bir s\u00fbresinin benzerini getirme\u00adleri istendi: \u201cYoksa \u00abOnu kendisi uydurmu\u015f\u00bb mu diyorlar? De ki: \u00ab\u00d6yleyse, iddian\u0131zda tutarl\u0131 iseniz haydi onunkine benzer bir s\u00fbre <\/span>ortaya koyun ve Allah\u2019tan ba\u015fka \u00e7a\u011f\u0131rabilece\u011finiz kim varsa hepsini de yard\u0131m\u0131n\u0131za \u00e7a\u011f\u0131r\u0131n\u00bb\u201d<\/b> (Yunus, 38). <\/b><\/p>\n D\u00f6rd\u00fcnc\u00fc safhada ise Kur\u2019\u00e2n, tam misli olmasa da k\u0131smen olsun, kendisine benzer bir s\u00f6z s\u00f6ylemeye d\u00e2vet etti: \u201cE\u011fer kulumuza indirdi\u011fimiz Kur\u2019\u00e2n\u0131n Allah\u2019\u0131n s\u00f6z\u00fc oldu\u011fu hakk\u0131nda \u015f\u00fcpheniz varsa, haydi onun s\u00fbrelerinden birine benzer bir s\u00fbre<\/span> meydana getirin ve Allah\u2019tan ba\u015fka \u015f\u00e2hitlerinizin <\/b>(g\u00fcvendiklerinizin, yard\u0131mc\u0131lar\u0131n\u0131z\u0131n) hepsini \u00e7a\u011f\u0131r\u0131n, iddian\u0131zda hakl\u0131 iseniz\u201d<\/b> (el-Bakara 2\/23).<\/b><\/p>\n Mekke d\u00f6nemine \u00e2it safhalarda misleh\u00fb<\/b> diye benzeri teklif ediliyordu. N\u00fczul s\u0131ras\u0131 ve meydan okuma safhas\u0131 bak\u0131m\u0131ndan en son olan bu \u00e2yette ise teb\u2019iz ifade eden min mislih\u00ee<\/b> buyrulmu\u015f, b\u00f6ylece tahd\u00eed\u00ee<\/b> bir naz\u00eere de\u011fil, takr\u00eeb\u00ee<\/b> bir naz\u00eere de olabilece\u011fi bildirilmi\u015ftir. Yani \u201cSizden tam bir naz\u00eere istemiyorum, bil\u00e2kis herhangi bir cihetle kay\u0131tl\u0131 olmaks\u0131z\u0131n, herhangi bir \u015fekilde benzer s\u00f6z getirmeniz bile yeter\u201d denilmi\u015ftir[25]<\/a>.<\/p>\n Bakara s\u00fbresinin 24. \u00e2yet-i kerimesinde inkarc\u0131lar ikaz edilerek b\u00f6yle bir mu\u00e2razay\u0131 hi\u00e7bir zaman yapamayacaklar\u0131, dolay\u0131s\u0131yla isyandan vazge\u00e7erek ilah\u00ee azaptan kurtulmalar\u0131n\u0131n kendileri i\u00e7in daha faydal\u0131 oldu\u011fu bildirilmi\u015ftir. Bu \u00e2yetteki \u201c\u0648\u064e\u0644\u064e\u0646\u0652 <\/b>\u062a\u064e\u0641\u0652\u0639\u064e\u0644\u064f\u0648\u0627: ki asla yapamayacaks\u0131n\u0131z..\u201d ibaresi \u00f6yle bir eminlik ve kat\u2019\u00eelik hissi ifade etmektedir ki, b\u00f6ylesi bir h\u00fck\u00fcm ancak ilmi ve kudreti s\u0131n\u0131rs\u0131z, tam ve kusursuz olan bir z\u00e2t, yani Allah taraf\u0131ndan konulabilir. Yarat\u0131klardan hi\u00e7 bir kimse, be\u015fer a\u00e7\u0131s\u0131ndan gayb, yani belirsiz ve kapal\u0131 olan istikbale ait b\u00f6ylesi bir kesinlikte h\u00fck\u00fcm veremez. Muh\u00e2taplar, acziyetlerini il\u00e2n ve iddia eden bu s\u00f6z\u00fc duydular, bu s\u00f6z g\u00f6n\u00fcllerinde yerle\u015fti, dilden dile dola\u015ft\u0131 ve b\u00f6ylece, Kur\u2019\u00e2n\u2019a mu\u00e2raza edemeyeceklerini anlad\u0131lar. Bu \u00e2yet onlar\u0131n \u00e2cizliklerini ufuktan ufu\u011fa ta\u015f\u0131d\u0131, yetersizliklerini tescil etti ve onlar\u0131n, dillerini \u00e2deta m\u00fch\u00fcrledi[26]<\/a>. \u015eayet bu \u00e2yetlere muh\u00e2tap olan kimseler hakik\u00ee bir \u015fekilde mu\u00e2razaya g\u00fc\u00e7 yetirebilseler ve bunu yapabilecek bir kudrete sahip olsalard\u0131, Hz. Peygamber\u2019in n\u00fcb\u00fcvvet davas\u0131n\u0131 ge\u00e7ersiz k\u0131l\u0131p mesnedlerini ve delillerini bo\u015fa \u00e7\u0131karma hususundaki ihtiraslar\u0131 y\u00fcz\u00fcnden, ellerinden gelebilecek hi\u00e7bir tedbiri geri koymazlar, ne pahas\u0131na olursa olsun, bunu ger\u00e7ekle\u015ftirme yollar\u0131n\u0131 ararlard\u0131. E\u011fer b\u00f6yle bir \u015feyi de ger\u00e7ekle\u015ftirmi\u015f olsalard\u0131, bu da herkes taraf\u0131ndan duyulmu\u015f olur ve mesela M\u00fcseylimetu\u2019l-Kezzab\u2019\u0131n hezeyanlar\u0131 misali, bize kadar da nakledilirdi[27]<\/a>.<\/p>\n Baz\u0131 \u00e2limler tehadd\u00eenin safhalar\u0131n\u0131 \u00fc\u00e7 veya d\u00f6rtle s\u0131n\u0131rland\u0131r\u0131rken, Zerke\u015f\u00ee gibi bir k\u0131sm\u0131 da detayland\u0131rm\u0131\u015f, say\u0131y\u0131 biraz daha art\u0131rm\u0131\u015ft\u0131r[28]<\/a>. Said Nurs\u00ee ise hepsini kapsayacak \u015fekilde dokuz maddeyle \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r:<\/p>\n 1. Y\u00fcksek nazm\u0131, gayb\u00ee haberleri, ihtiva etti\u011fi ilimleri ve y\u00fcksek hakikatleri ile birlikte tam bir Kur\u2019\u00e2n\u2019\u0131n mislini, \u00fcmm\u00ee bir \u015fah\u0131stan getiriniz. 2. E\u011fer bu \u015fekilde mislini getirmek g\u00fcc\u00fcn\u00fcz\u00fcn \u00fczerinde ise, bel\u00ee\u011f bir naz\u0131mla uydurma \u015feylerden olsun, getiriniz. 3. E\u011fer buna da kudretiniz yetmezse, on s\u00fbre kadar bir mislini yap\u0131n\u0131z. 4. Bu da m\u00fcmk\u00fcn olmad\u0131 ise, uzun bir s\u00fbrenin mislini yap\u0131n\u0131z. 5. E\u011fer bu da size kolay de\u011filse, k\u0131sa bir s\u00fbrenin misli olsun. 6. E\u011fer \u00fcmm\u00ee bir \u015fah\u0131stan imk\u00e2n bulamad\u0131 iseniz, \u00e2lim ve k\u00e2tib bir adamdan olsun. 7. Bu da olmad\u0131\u011f\u0131 takdirde, birbirinize yard\u0131m etmek s\u00fbretiyle yap\u0131n\u0131z. 8. Buna da imk\u00e2n bulunamad\u0131\u011f\u0131 takdirde, b\u00fct\u00fcn insanlar ve cinlerden yard\u0131m isteyiniz ve b\u00fct\u00fcn fikirlerin neticelerinden istifade ediniz. Neticeleri, tamamen yan\u0131n\u0131zda bulunan Arap\u00e7a kitaplar mevcuttur. Bunlarla Kur\u2019\u00e2n aras\u0131nda bir mukayese yap\u0131l\u0131rsa, Kur\u2019\u00e2n mukayeseye gelmez. \u00c7\u00fcnk\u00fc hi\u00e7birine benzemiyor. \u00d6yle ise Kur\u2019\u00e2n ya hepsinden a\u015fa\u011f\u0131d\u0131r veya hepsinden yukar\u0131d\u0131r. Birinci ihtimal b\u00e2t\u0131l ve muhaldir. (B\u00f6yle olsayd\u0131 herkes benzerini yapabilirdi). \u00d6yle ise hepsinden yukar\u0131, hepsinin \u00fcst\u00fcnde bir kitapt\u0131r. On \u00fc\u00e7 as\u0131rdan beri (m\u00fcellif i\u00e7in on \u00fc\u00e7, bizim i\u00e7in ise on be\u015f) misli v\u00fccuda gelmemi\u015ftir, bundan sonra da v\u00fccuda gelemeyecektir vessel\u00e2m. 9. \u201cBizim \u015f\u00e2hitlerimiz yoktur. E\u011fer mu\u00e2razaya giri\u015fsek, bizi destekleyecek kimse yoktur\u201d diye g\u00f6sterdikleri o bahaneyi de def\u2019etmek i\u00e7in, \u201c\u015eahitlerinize de m\u00fcsaade edilmi\u015ftir. Onlar\u0131 da \u00e7a\u011f\u0131r\u0131n, size yard\u0131m etsinler\u201d buyrulmu\u015ftur[29]<\/a>.<\/p>\n M\u00fc\u015frikler bu tehadd\u00eeye cevap veremedikleri i\u00e7in onun yerine; <\/i>yalanlama, k\u0131\u015fk\u0131rtma, iftira gibi sald\u0131rgan bir tav\u0131r tak\u0131nd\u0131lar; \u201cBu ancak nakledile gelen bir sihirdir\u201d[30]<\/a>, \u201cS\u00fcregelen bir sihirdir\u201d[31]<\/a>, \u201cBizzat kendisinin uydurdu\u011fu bir yaland\u0131r\u201d[32]<\/a>, \u201c\u00d6ncekilerin masallar\u0131d\u0131r\u201d[33]<\/a> gibi hakikate tekab\u00fcl etmeyen, ayr\u0131ca kendi karars\u0131zl\u0131k ve tutars\u0131zl\u0131klar\u0131n\u0131 da g\u00f6steren bir tak\u0131m haks\u0131z iftir\u00e2larla me\u015fgul oldular. \u201cBu Kur\u2019\u00e2n\u2019\u0131 dinlemeyin! Okunurken g\u00fcr\u00fclt\u00fc yap\u0131n, belki g\u00e2lip gelirsiniz\u201d<\/b> (<\/b>Fuss\u0131let 41\/26) diyerek acziyetlerini iyice ortaya koydular.<\/p>\n Kur\u2019\u00e2n\u2019\u0131n as\u0131rlard\u0131r insanlar\u0131 \u00e2ciz b\u0131rakan mucizev\u00ee y\u00f6nleri nelerdir. \u015eimdi de bunlardan bir k\u0131sm\u0131na k\u0131saca temas edebiliriz:<\/p>\n KUR\u2019\u00c2N\u2019IN MUC\u0130ZEL\u0130\u011e\u0130N\u0130 G\u00d6STEREN BAZI HUSUSLAR<\/b><\/p>\n Kur\u2019\u00e2n-\u0131 Kerim\u2019in muciz bir kitap oldu\u011fu ittifakla kabul edilmekle birlikte onun hangi y\u00f6nlerden mucize oldu\u011fu hakk\u0131nda ihtilaf edilmi\u015f, g\u00fcn\u00fcm\u00fcze kadar \u00e2limler pek \u00e7ok farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcrm\u00fc\u015flerdir:<\/p>\n Rumm\u00e2n\u00ee (v. 384\/994) i\u2018c\u00e2z vecihlerini yedi ba\u015fl\u0131k alt\u0131nda incelemi\u015ftir. \u015e\u00f6yle ki: Mu\u00e2raza i\u00e7in bir\u00e7ok sebep mevcut olmas\u0131na ve buna \u015fiddetle ihtiya\u00e7 duyulmas\u0131na ra\u011fmen Araplar\u0131n Kur\u2019\u00e2n\u2019a mu\u00e2raza yapmamalar\u0131, Kur\u2019\u00e2n\u2019\u0131n b\u00fct\u00fcn insanlara meydan okumas\u0131, bela\u011fati, ilerde vuku bulacak hadiseleri do\u011fru bir \u015fekilde haber vermesi, bilinen edeb\u00ee \u015fekillerden ayr\u0131 olmas\u0131, her mucizeye k\u0131yas edilebilmesi ve sarfe\u2019dir[34]<\/a>. Hatt\u00e2b\u00ee (v. 388\/998) i\u2018c\u00e2z\u0131n Kur\u2019\u00e2n\u2019\u0131n bel\u00e2\u011fat\u0131nda oldu\u011funu s\u00f6ylemekle birlikte, bu konuda ba\u015fka bir hususa daha dikkat \u00e7ekerek, Kur\u2019\u00e2n\u2019\u0131n kalblerde meydana getirdi\u011fi der\u00fbn\u00ee ve manev\u00ee tesiri a\u00e7\u0131klar. Kur\u2019\u00e2n\u2019dan ba\u015fka hi\u00e7bir manz\u00fbm ya da mens\u00fbr s\u00f6z, kula\u011fa geldi\u011finde, <\/i>korku ve deh\u015fet halinde bile olsa, kalbe lezzet ve tatl\u0131l\u0131k vermez. Kur\u2019\u00e2n\u2019\u0131 dinledi\u011finde g\u00f6n\u00fcller huzur duyar, kalpler, a\u00e7\u0131l\u0131r. \u0130nsan onun hazz\u0131n\u0131 ald\u0131\u011f\u0131nda derinden sars\u0131l\u0131r, i\u00e7ini korku kaplar, t\u00fcyleri diken diken olur ve kalbi \u00e7arpmaya ba\u015flar. Kur\u2019\u00e2n onun nefsi ile i\u00e7inde gizledi\u011fi k\u00f6kl\u00fc inan\u00e7lar\u0131 aras\u0131na girer. Ras\u00fblull\u00e2h\u2019\u0131n nice d\u00fc\u015fman\u0131 vard\u0131r ki onu \u00f6ld\u00fcrme niyetiyle gelmi\u015f, Kur\u2019\u00e2n\u2019\u0131 i\u015fitince hi\u00e7 vakit ge\u00e7irmeden ilk d\u00fc\u015f\u00fcncesinden vazge\u00e7mi\u015f, onunla anla\u015fm\u0131\u015f ve dinine girmi\u015f, d\u00fc\u015fmanl\u0131\u011f\u0131 dostlu\u011fa, k\u00fcfr\u00fc \u00eemana d\u00f6nm\u00fc\u015ft\u00fcr.[35]<\/a><\/p>\n B\u00e2k\u0131ll\u00e2n\u00ee\u2019ye (v. 403\/1012) g\u00f6re ise i\u2018c\u00e2z vecihleri \u00fc\u00e7t\u00fcr: Kur\u2019\u00e2n\u2019\u0131n gayb\u00ee haberler ihtiv\u00e2 etmesi, \u00fcmm\u00ee bir kimse v\u00e2s\u0131tas\u0131yla tebli\u011f edilmesi ve Kur\u2019\u00e2n\u2019\u0131n hi\u00e7bir be\u015ferin ula\u015famayaca\u011f\u0131 derecede bela\u011fat\u0131n zirvesinde olan bir naz\u0131m, tertip ve te\u2019life sahip olmas\u0131[36]<\/a>. C\u00fcrc\u00e2n\u00ee (v. 471\/1078) \u00f6ncekilere nazaran biraz daha farkl\u0131 bir nazariye ortaya koymu\u015f ve i\u2018caz\u0131n Kur\u2019\u00e2n\u2019\u0131n nazm\u0131nda oldu\u011funu bildirmi\u015ftir. Ona g\u00f6re kelam\u0131n unsurlar\u0131 \u00fc\u00e7t\u00fcr: Laf\u0131z, m\u00e2n\u00e2 ve nazm. Naz\u0131m, kelam\u0131 ancak nahv ilminin gerektirdi\u011fi bi\u00e7imde ortaya koymak, s\u00f6zkonusu ilmin kanun ve usullerine uygun davranmak, belirledi\u011fi metodlar\u0131 bilip onlardan sapmamak, \u00e7izdi\u011fi prensipleri g\u00f6zetip onlardan hi\u00e7birini ihlal etmemektir. C\u00fcrcan\u00ee\u2019ye g\u00f6re, isti\u00e2re, kin\u00e2ye, tems\u00eel ve b\u00fct\u00fcn \u00e7e\u015fitleriyle mecaz, nazm\u0131n ge\u00adreklerindendir[37]<\/a>.<\/p>\n Suy\u00fbt\u00ee\u2019ye g\u00f6re i\u2018c\u00e2z vecihleri \u00e7oktur ve s\u0131n\u0131rland\u0131r\u0131lamaz. Kendisi \u00fc\u00e7 ciltlik eserinde otuz be\u015f madde zikretmi\u015ftir.[38]<\/a> Kurtub\u00ee ise bunu on maddede anlat\u0131r.[39]<\/a> Mu\u00e2s\u0131r \u00e2limlerden Mustaf\u00e2 S\u00e2d\u0131k er-R\u00e2fi\u00ee\u2019ye g\u00f6re i\u2018c\u00e2z \u015fu alanlarda tahakkuk etmi\u015ftir: Kur\u2019\u00e2n\u2019\u0131n kendisine has m\u00fbsik\u00eesi, bel\u00e2\u011fat\u0131, insanlara tesir etmesi, tarihi (N\u00fcz\u00fbl\u00fc, cem\u2019i vs\u2026), l\u00fczumsuz s\u00f6z ve kelime bulunmamas\u0131 ve ilm\u00ee hak\u00eekatleri ihtiv\u00e2 etmesi[40]<\/a>.<\/p>\n Kur\u2019\u00e2n Allah kel\u00e2m\u0131 oldu\u011fu i\u00e7in onun i\u2018c\u00e2z vecihlerini s\u0131n\u0131rland\u0131rma hususunda \u00e2limler tam bir karara varamam\u0131\u015flard\u0131r[41]<\/a>. Baz\u0131 \u00e2limler i\u2018c\u00e2z\u0131 muayyen hususlara inhisar ettirmi\u015flerdir. Ancak cumh\u00fbrun g\u00f6r\u00fc\u015f\u00fcn\u00fc dikkate ald\u0131\u011f\u0131m\u0131zda do\u011fru olan, i\u2018c\u00e2z vecihlerini tahdit etmemektir[42]<\/a>. \u0130\u2019c\u00e2z\u0131, her hangi bir mevz\u00fb ile s\u0131n\u0131rland\u0131rmak m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir. \u00c7\u00fcnk\u00fc zaman ilerledik\u00e7e, Kur\u2019\u00e2n\u2019\u0131n mucizelik istid\u00e2d\u0131 da onunla birlikte yeniden anlam kazanarak farkl\u0131 boyutlar\u0131yla be\u015feriyetin ufkunu s\u00fcslemeye devam etmektedir. Bu sebeple Kur\u2019\u00e2n\u2019\u0131n i\u2018c\u00e2z\u0131 bir ki\u015finin, hatta bir cemaatin herhangi bir zamanda tam olarak ortaya koyabilece\u011fi bir \u015fey olmaktan \u00e7\u0131km\u0131\u015ft\u0131r. Bu konuda \u00e7al\u0131\u015fan \u00e2limler onun esrar\u0131ndan ancak bir k\u0131sm\u0131 ayd\u0131nlatabilirler[43]<\/a>. \u015eu halde \u015e\u00e2t\u0131bi\u2019nin dedi\u011fi gibi, \u201cKur\u2019\u00e2n\u2019\u0131n mucize olu\u015fu, belli bir s\u00fbre ya da belli bir \u00e2yete veya belirli bir tarz ve \u00fcsl\u00fbba has de\u011fildir; aksine mucize olan onun m\u00e2hiyetidir, kendisidir\u2026 Onun i\u2018c\u00e2z\u0131n\u0131n hangi yolla oldu\u011fu farz edilirse edilsin, ona del\u00e2let edecek olan Kur\u2019\u00e2n\u2019\u0131n bizzat kendisi ve m\u00e2hiyetidir ve onun hangi taraf\u0131n\u0131 ele alacak olursan\u0131z olun, o y\u00f6n, sizi Ras\u00fblull\u00e2h\u2019\u0131n do\u011frulu\u011funa g\u00f6t\u00fcrecektir\u201d[44]<\/a>.<\/p>\n Bununla birlikte biz, \u00f6ne \u00e7\u0131kan i\u2018c\u00e2z vecihlerinden bir k\u0131sm\u0131n\u0131 burada k\u0131saca a\u00e7\u0131klamaya \u00e7al\u0131\u015faca\u011f\u0131z:<\/p>\n 1. Kur\u2019\u00e2n\u2019\u0131n Bela\u011fat\u0131, Fes\u00e2hat\u0131 ve Nazm\u0131 (el-\u0130\u2019c\u00e2zu\u2019l-Bey\u00e2n\u00ee)<\/b><\/p>\n Her peygamber kavminin diliy\u00adle g\u00f6nderildi\u011fi gibi[45]<\/a> Kur\u2019\u00e2n-\u0131 Ker\u00eem de apa\u00e7\u0131k bir Arap\u00e7a ile nazil ol\u00admu\u015ftur[46]<\/a>. Arap\u00e7a indirilmi\u015f olan Kur\u2019\u00e2n\u2019da, kelimelerin se\u00e7imi, c\u00fcmlelerin te\u015fkili ve mevzular\u0131n anlat\u0131m\u0131 gibi hususlarda, Arap\u00e7a\u2019da bilinen \u015fe\u00adkillere g\u00f6re farkl\u0131l\u0131k arz eden ve kendine has olan e\u015fsiz bir \u00fcsl\u00fbb kullan\u0131lm\u0131\u015ft\u0131r. Bir mukayese yap\u0131ld\u0131\u011f\u0131nda, insanlar\u0131n kulland\u0131klar\u0131 \u00fcsluplarla Kur\u2019\u00e2n\u2019\u0131n \u00fcsl\u00fbbu aras\u0131nda \u00e7ok b\u00fcy\u00fck farklar oldu\u011fu g\u00f6r\u00fcl\u00fcr. Yani Allah kel\u00e2m\u0131 ile be\u015fer kel\u00e2m\u0131 aras\u0131ndaki fark yaratanla yarat\u0131\u00adlan aras\u0131ndaki fark gibidir[47]<\/a>.<\/p>\n Rumm\u00e2n\u00ee\u2019nin (v. 384\/994) belirtti\u011fine g\u00f6re \u201canlam\u0131, m\u00fcn\u00e2sip ve g\u00fczel laf\u0131zla zihinlere ula\u015ft\u0131rmak\u201d demek olan, \u00fcst, orta ve alt tabakalar\u0131 bulunan bel\u00e2gat\u0131n en y\u00fcksek derecesi Kur\u2019\u00e2n\u2019da mevcuttur. Bu bak\u0131mdan Kur\u2019\u00e2n\u2019\u0131n hem Araplar\u0131n hem de Arap olmayanlar\u0131n benzerini ortaya koyamayacaklar\u0131 bir i\u2019c\u00e2z hus\u00fbsiyeti vard\u0131r[48]<\/a>.<\/p>\n Kur\u2019\u00e2n\u2019\u0131n, ses nizam\u0131nda ve lisan\u00ee g\u00fczelli\u011finde ortaya \u00e7\u0131kan tatl\u0131 ve dikkat \u00e7ekici laf\u0131zlar\u0131 kullanmas\u0131; hem avam hem havas herkesi tatmin etmesi; hem akl\u0131 hem de ruhu birlikte doyurmas\u0131; nazm\u0131n\u0131n kuvvetli ve m\u00fctenasip olmas\u0131; tek bir m\u00e2n\u00e2y\u0131 bir \u00e7ok laf\u0131z ve de\u011fi\u015fik yollarla en fasih bir \u015fekilde takdim etmesi; insanlar a\u00e7\u0131s\u0131ndan bir arada kullan\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan ve biri di\u011ferinin z\u0131dd\u0131 iki ayr\u0131 gayeyi te\u015fkil eden icm\u00e2l ve bey\u00e2n\u0131 bir arada bulundurmas\u0131; laf\u0131z i\u00e7in m\u00e2n\u00e2y\u0131, m\u00e2n\u00e2 i\u00e7in de lafz\u0131 heder etmemesi gibi pek \u00e7ok lisan\u00ee \u00fcst\u00fcnl\u00fckleri mevcuttur ve bunlarla insanlara kar\u015f\u0131 meydan okumu\u015ftur.<\/p>\n Kur\u2019\u00e2n\u2019\u0131n meydan okumas\u0131, insanlar\u0131n ayn\u0131 laf\u0131zlarla, ayn\u0131 \u00fcslupla, bel\u00e2\u011fat a\u00e7\u0131s\u0131ndan benzerini getirmeleri y\u00f6n\u00fcnde de\u011fildir. Zira insanlar\u0131n s\u00f6zlerine de b\u00f6yle bir naz\u00eere yapmak imk\u00e2ns\u0131zd\u0131r. Bu sebeple \u201c\u00dcsl\u00fbb-i bey\u00e2n, ayniyle ins\u00e2n\u201d denilmi\u015ftir. Herkesin kendine mahsus bir tarz\u0131 vard\u0131r. Dolay\u0131s\u0131yla if\u00e2delerini ba\u015fkas\u0131n\u0131nkine benzetebilenler pek enderdir. Kur\u2019\u00e2n\u2019\u0131n insanlara meydan okudu\u011fu esas nokta ise, \u00fcsl\u00fbbu ve if\u00e2de tarz\u0131 nas\u0131l olursa olsun, bel\u00e2\u011fat ve bey\u00e2n itibariyle hakikati tesirli bir tarzda if\u00e2de etme a\u00e7\u0131s\u0131ndan Kur\u2019\u00e2n\u2019\u0131n seviyesinde bir kel\u00e2m getirmeleridir. Nitekim edipler ve \u015f\u00e2irler aras\u0131ndaki muk\u00e2yese de bu m\u00e2n\u00e2da yap\u0131lmaktad\u0131r[49]<\/a>.<\/p>\n \u00c2limlere g\u00f6re Kur\u2019\u00e2n\u2019\u0131n i\u2018c\u00e2z\u0131 onun sadece Arap\u00e7a kelimeler kullanm\u0131\u015f olmas\u0131yla al\u00e2kal\u0131 g\u00f6r\u00fclmemelidir, \u00e7\u00fcnk\u00fc bu kelimeleri Araplar daha \u00f6nce de kul\u00adlan\u0131yorlard\u0131. \u0130\u2018c\u00e2z sadece anlam y\u00f6n\u00fcyle de ilgili de\u011fildir, zira Kur\u2019\u00e2n\u2019\u0131n m\u00e2nas\u0131n\u0131n bir k\u0131sm\u0131 \u00f6nceki kutsal kitaplarda da mevcut\u00adtur. Di\u011fer taraftan Kur\u2019\u00e2n\u2019da yer alan il\u00e2h\u00ee bilgiler, varl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131 ve i\u015fleyi\u015fi, in\u00adsan\u0131n yarat\u0131l\u0131\u015f\u0131 ve ak\u0131beti, gaybdan haber verme gibi hususlar da Kur\u2019\u00e2n\u2019\u0131n kendi b\u00fcnyesine has i\u2018c\u00e2z\u0131n\u0131 te\u015fkil etmez. Bu t\u00fcr bilgiler Kur\u2019\u00e2n\u2019\u0131n d\u0131\u015f\u0131nda Arap\u00e7a\u2019daki bir ba\u015fka s\u00f6z dizimi, hatta bir ba\u015fka dille veya dil d\u0131\u015f\u0131 bir yolla da anlat\u0131labilir. Ancak bunlar, okuma yaz\u00adma bilmeyen, ba\u015fkalar\u0131ndan ders alma\u00adyan bir peygamber taraf\u0131ndan nakledildi\u011fi i\u00e7in i\u2018caz vechi olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Kur\u2019\u00e2n\u2019\u0131n kendi yap\u0131s\u0131na has olan as\u0131l i\u2018c\u00e2z\u0131 onun sahip oldu\u011fu \u00f6zel s\u00f6z dizimiyle ilgilidir[50]<\/a>.<\/p>\n Bu \u00f6zel s\u00f6z diziminde \u00f6ne \u00e7\u0131kan bel\u00e2\u011fat, s\u00f6z\u00fcn h\u00e2lin gereklerine mut\u00e2b\u0131k olmas\u0131 ve lafz\u0131n hassas bir \u015fekilde kastedilen m\u00e2naya uymas\u0131d\u0131r. Bir insan, kendisine ne kadar kudret verilirse verilsin bu g\u00e2yenin zirvesine \u00e7\u0131kmaya g\u00fc\u00e7 yetiremez. \u0130nsan\u0131n, bel\u00e2\u011fat\u0131 hakk\u0131yla ger\u00e7ekle\u015ftirebilmesi i\u00e7in Arap\u00e7a\u2019n\u0131n b\u00fct\u00fcn laf\u0131zlar\u0131n\u0131 m\u00fcter\u00e2difleriyle birlikte g\u00f6zden ge\u00e7irmesi ve onlar\u0131n i\u00e7inden kastedilen m\u00e2n\u00e2ya ve hayal edilen s\u00fbrete en m\u00fcn\u00e2sip olan\u0131n\u0131 se\u00e7mesi l\u00e2z\u0131md\u0131r. S\u00f6z; zihindeki m\u00e2n\u00e2, ona del\u00e2let eden laf\u0131z ve muhayyilede onun i\u00e7in olu\u015fturulan s\u00fbretin hassas uyumu nisbetinde beli\u011f say\u0131l\u0131r[51]<\/a>. \u0130nsan ise bu kadar zor bir i\u015fi tam olarak yapamaz. Ancak kabiliyeti nisbetinde bir k\u0131sm\u0131na muvaffak olabilir. Muhammed Sa\u00eed Ramazan el-B\u00fbt\u00ee, insan\u0131n, b\u00fct\u00fcn gayret ve \u00e7abas\u0131na ra\u011fmen bu hedefi ger\u00e7ekle\u015ftirememesinin iki sebebi oldu\u011funu bildirir:<\/p>\n a. M\u00e2n\u00e2lar, fikirler ve tasavvurlar insan nefsinin derinliklerinden zuhur eder. Laf\u0131zlar ve tabirler ise insana h\u00e2ri\u00e7ten gelir. Bu sebeple de s\u0131n\u0131rl\u0131 ve k\u0131s\u0131tl\u0131d\u0131r. Dolay\u0131s\u0131yla \u00fczerinde ittifak edilen husus \u015fudur ki: Bir dil ne kadar geni\u015f olursa olsun, m\u00e2n\u00e2 ve hislerin \u00e7ok c\u00fcz\u2019\u00ee bir k\u0131sm\u0131n\u0131 ifade edebilir. Mesel\u00e2 \u201celem\u201d ve \u201cg\u00fczel\u201d kelimelerini pek \u00e7ok \u015fuur, his ve m\u00e2na \u00e7e\u015fidine kar\u015f\u0131l\u0131k olarak kullanmaktay\u0131z. Bu \u00e7e\u015fitleri tefrik ederek her biri i\u00e7in en uygun lafz\u0131 kullanam\u0131yoruz. Bunun gibi kelimelerin ekserisi birbirinden farkl\u0131 bir\u00e7ok m\u00e2n\u00e2lar i\u00e7in kullan\u0131lmakta, aralar\u0131ndaki m\u00fc\u015fterek nokta da sath\u00ee al\u00e2kalardan \u00f6teye gitmemektedir. Bir insan bu dallanm\u0131\u015f m\u00e2n\u00e2lar\u0131 tam if\u00e2de edebilmek i\u00e7in u\u011fra\u015ft\u0131\u011f\u0131nda buna t\u00e2katinin yetmeyece\u011fini anlar.<\/p>\n b. Kur\u2019\u00e2n\u2019\u0131n kendisiyle n\u00e2zil oldu\u011fu Arap l\u00fcgati, bahsedilen bu kusurlara ra\u011fmen, b\u00fcy\u00fck bir kelime ve l\u00e2f\u0131z dery\u00e2s\u0131d\u0131r. Bu kelimelerin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu da m\u00fcter\u00e2diflerdir. Bir yazar ne kadar bel\u00ee\u011f olursa olsun, zihninde ne kadar \u00e7ok kelime bulunursa bulunsun, kelimelerin tamam\u0131n\u0131 b\u00fct\u00fcn m\u00fcter\u00e2difleriyle ve b\u00fct\u00fcn a\u00e7\u0131kl\u0131\u011f\u0131 ile bilmesi m\u00fcmk\u00fcn de\u011fildir. Bu sebeple i\u00e7inden ge\u00e7en m\u00e2n\u00e2 ve hislere en yak\u0131n olan kelimeyi se\u00e7ip kullanmas\u0131 imk\u00e2ns\u0131zd\u0131r. Ancak konu\u015fmak ve yazmak istedi\u011finde h\u0131zl\u0131 bir \u015fekilde d\u00fc\u015f\u00fcn\u00fcr ve ilk akl\u0131na gelen ve kendisine kolay gelen bir kelimeyi al\u0131p kullan\u0131r. Kullanmas\u0131 gereken kelime \u00fczerinde biraz daha d\u00fc\u015f\u00fcnse m\u00e2n\u00e2ya daha uygun olan bir ba\u015fkas\u0131n\u0131 bulabilir. Ancak bunu s\u00fcrekli bir \u015fekilde devam ettiremez. Baz\u0131 yerlerde muvaffak olsa, \u00e7o\u011fu yerde bunu ba\u015faramaz. Maksad\u0131n\u0131 daha a\u00e7\u0131k bir \u015fekilde if\u00e2de edecek kelime ve m\u00fcter\u00e2difler her zaman i\u00e7in mevcut olmaya devam eder[52]<\/a>.<\/p>\n Bununla birlikte hissedilen m\u00e2n\u00e2lar\u0131n s\u00e2dece en m\u00fcnasip kelimeyi se\u00e7mekle ifade edilmesi de m\u00fcmk\u00fcn olmayabilir. Kelimelerin dizili\u015fi, c\u00fcmlelerin te\u015fekk\u00fcl\u00fc, metnin siyak ve sibak\u0131 da m\u00e2n\u00e2 ve hislerin ifade arac\u0131d\u0131r. Kur\u2019\u00e2n-\u0131 Kerim m\u00fcter\u00e2difler aras\u0131nda del\u00e2let itibariyle en uygun, tasvir a\u00e7\u0131s\u0131ndan en m\u00fckemmel olan kelimeyi almaktad\u0131r. Dilin imk\u00e2nlar\u0131 t\u00fckenip geride dil s\u0131n\u0131rlar\u0131n\u0131n \u00f6tesinde baz\u0131 m\u00e2n\u00e2 ve tasavvurlar kald\u0131\u011f\u0131nda, Kur\u2019\u00e2n\u00ee kelimeler onlar\u0131 naz\u0131m, ses, vezin ve \u00f6l\u00e7\u00fc yoluyla ifade yoluna gitmektedir. Bunlar da okuyucunun, kelimeleri birbirine kayna\u015ft\u0131rarak til\u00e2vet etti\u011fi veya dinledi\u011fi esn\u00e2da hissetti\u011fi ve Kur\u2019\u00e2n\u2019\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde mevcut olan m\u00e2n\u00e2lard\u0131r.[53]<\/a> Bu sebeple pek \u00e7ok \u00e2lim, Kur\u2019\u00e2n\u2019\u0131n i\u2018c\u00e2z\u0131n\u0131 nazm\u0131nda g\u00f6rm\u00fc\u015flerdir. Mesel\u00e2 Hatt\u00e2b\u00ee (v. 388\/998) \u015f\u00f6yle demektedir: \u201cKel\u00e2m \u015fu \u00fc\u00e7 \u015feyden te\u015fekk\u00fcl eder: \u0644\u0641\u0638 \u062d\u0627\u0645\u0644 \u0648\u0645\u0639\u0646\u0649 \u0628\u0647 \u0642\u0627\u0626\u0645 \u0648\u0631\u0628\u0627\u0637 \u0644\u0647\u0645\u0627 \u0646\u0627\u0638\u0645: Ta\u015f\u0131y\u0131c\u0131 olan laf\u0131z, laf\u0131zla ayakta durabilen m\u00e2n\u00e2, bu ikisini birbirine ba\u011flayan naz\u0131m\u201d (Hatt\u00e2b\u00ee, s. 24).<\/p>\n B\u00fct\u00fcn bunlardan \u00e7\u0131kar\u0131lacak netice, Kur\u2019\u00e2n kelimelerinin \u00fcst\u00fcn vas\u0131flar\u0131n\u0131 insanlar\u0131n s\u00f6zlerinde ve tabirlerinde bulman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131d\u0131r. Kur\u2019\u00e2n, kelimeleri, m\u00e2n\u00e2n\u0131n sath\u0131n\u0131, derinliklerini, farkl\u0131 tasvir ve hususiyetlerini ihtiva edecek \u015fekilde kullan\u0131r. M\u00fcr\u00e2dif kelimeler i\u00e7inde, verilmek istenen m\u00e2n\u00e2ya en m\u00fcn\u00e2sip olan\u0131 se\u00e7er. Mesel\u00e2 M\u0131s\u0131r Azizi\u2019nin han\u0131m\u0131 taraf\u0131ndan, kendisini ay\u0131playan kad\u0131nlara verilen daveti if\u00e2de etmek i\u00e7in kullan\u0131lan kelimeye bir bakal\u0131m. Gayet d\u00fczenli, l\u00fcks ve g\u00f6z al\u0131c\u0131 bir mek\u00e2nda onlar\u0131 oturtmu\u015ftu. Ellerini kestikleri if\u00e2de edildi\u011fine g\u00f6re bu mecliste yemek ikram edildi\u011fi muhakkakt\u0131r. Kur\u2019\u00e2n bunu anlat\u0131r fakat \u201cyemek\u201d kelimesini kullanmaz. \u00c7\u00fcnk\u00fc bu kelime, \u00e7evresindekilerin yemek arzu ve i\u015ftah\u0131n\u0131 tasvir etmekte, dolay\u0131s\u0131yla fikir ve hayali mutfa\u011fa \u00e7ekmektedir. Kur\u2019\u00e2n-\u0131 Kerim, hi\u00e7bir kar\u0131\u015f\u0131kl\u0131k ve \u00e7irkinlik hissettiren tasavvura dokunmadan, l\u00fcks sofrada yenen yeme\u011fi nezih bir \u015fekilde if\u00e2de etmek i\u00e7in \u00e7ok g\u00fczel ve tam yerine oturan bir tabir icad etmi\u015ftir. \u015eimdi \u00e2yete bakal\u0131m:<\/p>\n \u0641\u064e\u0644\u064e\u0645\u0651\u064e\u0627 \u0633\u064e\u0645\u0650\u0639\u064e\u062a\u0652 \u0628\u0650\u0645\u064e\u0643\u0652\u0631\u0650\u0647\u0650\u0646\u0651\u064e \u0623\u064e\u0631\u0652\u0633\u064e\u0644\u064e\u062a\u0652 \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650\u0646\u0651\u064e \u0648\u064e\u0623\u064e\u0639\u0652\u062a\u064e\u062f\u064e\u062a\u0652 \u0644\u064e\u0647\u064f\u0646\u0651\u064e \u0645\u064f\u062a\u0651\u064e\u0643\u064e\u0623\u064b<\/p>\n \u201cHan\u0131m o kad\u0131nlar\u0131n kendisi aleyhindeki bu dedikodular\u0131n\u0131 i\u015fitince onlar\u0131 kona\u011f\u0131na d\u00e2vet etmek \u00fczere d\u00e2vet\u00e7i g\u00f6nderdi. Onlar i\u00e7in dayal\u0131 d\u00f6\u015feli m\u00fckellef bir sofra haz\u0131rlatt\u0131\u201d<\/b> (Y\u00fbsuf 12\/31).<\/p>\n \u201cOturup yaslan\u0131lacak yer, koltuk, yast\u0131k gibi man\u00e2lara gelen \u0645\u064f\u062a\u0651\u064e\u0643\u064e\u0623\u064b kelimesi burada, siyak sibak ve c\u00fcmlede kullan\u0131m\u0131 itibariyle rahat, l\u00fcks, keyif verici, g\u00fczel ve zengin bir sofra tasviri vermektedir. \u00c2yet, yemekten hi\u00e7 bahsetmemekle birlikte, hem onun en \u00e2l\u00e2s\u0131n\u0131 if\u00e2de etmekte hem de kad\u0131nlar\u0131n i\u00e7inde bulunduklar\u0131 m\u00fcreffeh ortam\u0131n tasvirini pek \u00e7ok ayr\u0131nt\u0131s\u0131 ile sunmaktad\u0131r[54]<\/a>.<\/p>\n Kur\u2019\u00e2n\u2019\u0131n nazm\u0131, kelimeleri se\u00e7mesi ve onlar\u0131 en m\u00fcn\u00e2sip yerlerde kullanmas\u0131 hususunda bir misal de, \u015fu \u00e2yetlerin muk\u00e2yesesi ile verilebilir: Abese s\u00fbresinde \u015f\u00f6yle buyrulur: \u201cO kulaklar\u0131 patlatan k\u0131yamet sayhas\u0131 geldi\u011fi zaman! \u0130\u015fte o g\u00fcn ki\u015fi karde\u015finden, annesinden, babas\u0131ndan, han\u0131m\u0131ndan ve evlatlar\u0131ndan ka\u00e7ar. O g\u00fcn onlardan her birinin ba\u015f\u0131ndan a\u015fk\u0131n derdi ve tasas\u0131 vard\u0131r\u201d<\/b> (Abese 80\/33-37).<\/b><\/p>\n Me\u00e2ric s\u00fbresinde de \u015f\u00f6yle buyrulur: \u201cHer m\u00fccrim o g\u00fcnk\u00fc azaptan kurtulmak i\u00e7in fidye olarak o\u011fullar\u0131n\u0131, han\u0131m\u0131n\u0131, karde\u015fini, kendisini bar\u0131nd\u0131ran s\u00fclalesini, hatta yery\u00fcz\u00fcndeki kimselerin tamam\u0131n\u0131 verip de kurtulmak ister. L\u00e2kin ne m\u00fcmk\u00fcn! O cehennem alev alev yanan bir ate\u015ftir. Eli, aya\u011f\u0131, b\u00fct\u00fcn uzuvlar\u0131 s\u00f6k\u00fcp atar. \u00c7a\u011f\u0131r\u0131r \u00eemana s\u0131rt\u0131n\u0131 d\u00f6n\u00fcp haktan y\u00fcz \u00e7evireni, bir de servet toplay\u0131p y\u0131\u011fan ve hay\u0131rda harcamayan\u0131. Ger\u00e7ekten insan \u00e7ok h\u0131rsl\u0131 ve sab\u0131rs\u0131z olarak yarat\u0131lm\u0131\u015ft\u0131r. Ba\u015f\u0131 derde d\u00fc\u015ft\u00fc m\u00fc s\u0131zlan\u0131r durur. Ama servet sahibi olunca da pinti kesilir. Ancak namazlar\u0131n\u0131 devaml\u0131 k\u0131lanlar b\u00f6yle de\u011fildir\u201d<\/b> (el-Me\u00e2ric 70\/11-22)<\/b><\/p>\n Abese s\u00fbresinde karde\u015f zikredilerek ba\u015flanm\u0131\u015f onu anne, baba, han\u0131m ve \u00e7ocuklar takip etmi\u015ftir. Me\u00e2ric suresinde ise bunun aksine \u00e7ocuklardan ba\u015flanm\u0131\u015f, han\u0131m, karde\u015f, kabile ve yery\u00fcz\u00fcndeki di\u011fer insanlar say\u0131lm\u0131\u015ft\u0131r. Bu tanzim rasgele bir \u015fey olmay\u0131p pek \u00e7ok hikmetlere mebni yap\u0131lm\u0131\u015ft\u0131r. Bunlar\u0131n bir k\u0131sm\u0131ndan \u015f\u00f6ylece bahsetmek m\u00fcmk\u00fcnd\u00fcr: Abese\u2019de mevzu ka\u00e7ma \u00fczerinedir. \u0130nsan \u00f6nce uzak olandan ka\u00e7ar en son ise kendisine yak\u0131n olan kimseden ka\u00e7ar. Burada zikredilenler i\u00e7inde insana en uzak olan karde\u015f, en yak\u0131n olan da zevce ve \u00e7ocuklard\u0131r. \u00c7ocuklar han\u0131mdan da sonrad\u0131r. Zira bir insan han\u0131m\u0131ndan ayr\u0131labilir, l\u00e2kin \u00e7ocuklar\u0131ndan hi\u00e7bir zaman ayr\u0131lamaz. Onlar\u0131 koruyup kollamak ister, \u00fczerlerine titrer.<\/p>\n \u00c2yette anne, babadan \u00f6nce zikredilmi\u015ftir. \u00c7\u00fcnk\u00fc baba yard\u0131m etme, zararlardan koruma hususunda, anneye g\u00f6re daha g\u00fc\u00e7l\u00fc ve kuvvetlidir. \u0130nsan ise o anda korku ve ka\u00e7ma h\u00e2lindedir ve kuvvetli kimselerin yard\u0131m\u0131na muhta\u00e7 durumdad\u0131r. Zevceden ka\u00e7\u0131\u015f da babadan sonraya b\u0131rak\u0131lm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc insan\u0131n kalbi ona daha \u00e7ok ba\u011fl\u0131d\u0131r. Han\u0131m\u0131 bir kimsenin s\u0131r orta\u011f\u0131 ve hayat arkada\u015f\u0131d\u0131r. Abese s\u00fbresinde siyak, tan\u0131d\u0131klardan ve yak\u0131nlardan ka\u00e7\u0131\u015f ve kendi ba\u015f\u0131na kalmak isteyi\u015ftir. \u00c7\u00fcnk\u00fc o g\u00fcn herkes kendini kurtarma derdindedir ve en yak\u0131nlar\u0131na dahi bakma f\u0131rsat\u0131 yoktur. Hatta onlar\u0131n hak iddia etmelerinden korkmaktad\u0131r. Bu ka\u00e7\u0131\u015f manzaras\u0131 ayn\u0131 konuyu i\u015fleyen s\u00fbrede anlat\u0131lm\u0131\u015ft\u0131r. Zira \u201cAb\u00fbs: surat asmak\u201d, \u00fclfet etme ve a\u00e7\u0131lman\u0131n z\u0131dd\u0131 olarak bir i\u00e7 ka\u00e7\u0131\u015f\u0131 bildirdi\u011fi gibi \u201ctevell\u00ee: y\u00fcz \u00e7evirmek, d\u00f6nmek\u201d de ka\u00e7man\u0131n bir \u00e7e\u015fididir. Ayn\u0131 \u015fekilde 10. \u00e2yetteki \u201ctelehh\u00ee: ilgi g\u00f6stermemek\u201d kelimesi de bir \u015fekilde ka\u00e7\u0131\u015f\u0131 ifade etmektedir.<\/p>\n Me\u00e2ric s\u00fbresindeki g\u00f6r\u00fcnt\u00fc ise t\u00e2kat getirilemeyecek bir az\u00e2b sahnesidir. M\u00fccrim, alevlenmi\u015f ve k\u0131z\u0131\u015fm\u0131\u015f olan cehennem ate\u015fine at\u0131lmak i\u00e7in getirilmi\u015ftir. Bu m\u00fccrim, b\u00fct\u00fcn yollar\u0131 deneyerek ve her \u015feyini feda ederek kurtulmak istemektedir. Bu da onu en yak\u0131n\u0131 olan \u00e7ocuklar\u0131ndan ba\u015flamaya ve biricik yavrusunu, cehennemin azg\u0131n ate\u015finin dibine atmaya sevk etmektedir. Durumun vahameti ve korkun\u00e7lu\u011fu icab\u0131, burada kalbe en yak\u0131n olandan ba\u015flanm\u0131\u015ft\u0131r. \u015euna da dikkat etmek laz\u0131m ki, burada s\u00f6z konusu olan kimse normal birisi de\u011fil m\u00fccrimdir. M\u00fccrim, kendi kurtulu\u015fu i\u00e7in her \u015feyi yapmaya haz\u0131rd\u0131r, hatta en yak\u0131n\u0131n\u0131 dahi ate\u015fe atabilir. O, kendi i\u015fledi\u011fi c\u00fcr\u00fcm sebebiyle insanlar\u0131n tamam\u0131n\u0131 fed\u00e2 eder ve onlar\u0131n cehennemde yanmas\u0131na hi\u00e7 ald\u0131rmaz.<\/p>\n Bu manzaradan \u00f6nce 10. \u00e2yette konuyla alakal\u0131 olarak \u201cBirbirlerine g\u00f6sterildikleri halde hi\u00e7bir candan dost, dostunun h\u00e2lini sormaz\u201d <\/b>buyrulurken sonras\u0131nda da insan\u0131n \u00e7ok h\u0131rsl\u0131, sab\u0131rs\u0131z, ba\u015f\u0131 derde d\u00fc\u015ft\u00fc\u011f\u00fcnde s\u0131zlan\u0131p duran bir yap\u0131ya s\u00e2hip oldu\u011fu s\u00f6ylenir. B\u00f6ylece siyak sibak m\u00fcnasebeti h\u00e2s\u0131l olur.<\/p>\n \u0130nsan\u0131n kendisine en yak\u0131n olan kimseleri dahi fed\u00e2 etmesi g\u00f6steriyor ki o azap, b\u00fct\u00fcn tasavvurlar\u0131n \u00fcst\u00fcnde ve korkusu hayalin \u00f6tesindedir. Bu sahnenin azaptan bahsederek ba\u015flayan bir s\u00fbreye konulmas\u0131yla mevz\u00fblar aras\u0131nda kurulan muazzam \u00e2henk de Kur\u2019\u00e2n\u2019\u0131n il\u00e2h\u00ee \u00fcsl\u00fbbundaki azamete del\u00e2let etmektedir.<\/p>\n Abese s\u00fbresindeki \u00e2yetlerde \u201c\u0627\u0644\u0645\u0631\u0621\u201d kelimesi kullan\u0131lm\u0131\u015ft\u0131r. H\u00e2lbuki \u00f6ncesindeki \u00e2yetlerde \u201cinsan\u201d kelimesi kullan\u0131lm\u0131\u015ft\u0131. Bu kelime s\u00e2dece erkekler i\u00e7in kullan\u0131l\u0131rken insan kelimesi hem erkek hem de kad\u0131n i\u00e7in kullan\u0131l\u0131r. Takdim edilen manzarada ise ki\u015finin han\u0131m\u0131ndan ka\u00e7t\u0131\u011f\u0131 bildirilmektedir. \u00d6yleyse kad\u0131n\u0131 ifade etmeyip sadece erke\u011fi ifade eden \u201cel-mer\u2019\u00fc\u201d kelimesi kullan\u0131lmal\u0131yd\u0131. Ayn\u0131 \u015fekilde bu kelimenin \u00e7o\u011fulu olan \u201cric\u00e2l\u201d cinler i\u00e7in de kullan\u0131lmaktad\u0131r. \u00c2yet \u201cel-mer\u2019\u00fc\u201d kelimesiyle bu ka\u00e7\u0131\u015f\u0131n insanlar gibi cinlere de \u015famil oldu\u011funu bildirmektedir. \u0130nsan kelimesi ise cinleri i\u00e7ine almaz. Yine bu kelime \u201crac\u00fcl\u201d kelimesinin aksine b\u00fcy\u00fck k\u00fc\u00e7\u00fck b\u00fct\u00fcn erkekleri ihtiva etmektedir. Erkeklerin ka\u00e7\u0131\u015ft\u0131\u011f\u0131 if\u00e2de edilen bir ortamda ise kad\u0131nlar\u0131n ka\u00e7mas\u0131ndan bahsetmeye h\u00e2cet yoktur. Bu durumda, hi\u00e7bir a\u00e7\u0131k kap\u0131 b\u0131rakmayan, mak\u00e2ma ve if\u00e2de edilmek istenen m\u00e2n\u00e2ya en m\u00fcn\u00e2sip kelime \u201cel-mer\u2019\u00fc\u201d kelimesidir[55]<\/a>.<\/p>\n Kur\u2019\u00e2n\u2019\u0131n fes\u00e2hat alan\u0131ndaki bir hus\u00fbsiyeti de \u015fudur: Kur\u2019\u00e2n\u2019da baz\u0131 kelimeler s\u00e2dece cem\u00ee s\u00ee\u011fas\u0131yla kullan\u0131l\u0131r, m\u00fcfredleri hi\u00e7 kullan\u0131lmaz. Mesela \u201c\u0644\u0628\u201d kelimesi hep \u00e7o\u011fulu ile \u201c\u0623\u0644\u0628\u0627\u0628\u201d \u015feklinde kullan\u0131l\u0131r. (Z\u00fcmer, 21; \u0130brahim, 52) M\u00fcfred kullan\u0131lmas\u0131 gerekti\u011finde \u201ckalb\u201d devreye girer. \u00c7\u00fcnk\u00fc \u201cb\u00e2\u201d harfinde \u015fiddet s\u0131fat\u0131 vard\u0131r. Ona ancak \u015fiddetli bir l\u00e2m uygun gelir ve bu kelimeyi rahatlat\u0131r. \u0130ki b\u00e2 aras\u0131na bir f\u00e2s\u0131la da girince harflerin ge\u00e7i\u015fi ve kelime yumu\u015far, rahat okunur h\u00e2le gelir. Buna muk\u00e2bil ayn\u0131 vezindeki \u201c\u062c\u064f\u0628\u0651\u201d kelimesi kullan\u0131l\u0131r. \u00c7\u00fcnk\u00fc bu kelimenin harfleri birbirine uygundur ve fesahat\u0131 bozacak bir zorluk yoktur. Yine \u201c\u0623\u0643\u0648\u0627\u0628\u201d kelimesi kullan\u0131lmakla birlikte, m\u00fcfredi kullan\u0131lmaz. \u00c7\u00fcnk\u00fc m\u00fcfredinde cemisindeki kadar incelik, g\u00fczellik ve ten\u00e2s\u00fcb yoktur. Ayn\u0131 \u015fekilde \u201c\u0627\u0644\u0623\u0631\u062c\u0627\u0621\u201d kullan\u0131l\u0131r, m\u00fcfredi hi\u00e7 ge\u00e7mez. Bunun aksine \u201c\u0627\u0644\u0623\u0631\u0636\u201d kelimesi m\u00fcfred olarak kullan\u0131l\u0131r, cemisi kullan\u0131lmaz. Cemiye ihtiya\u00e7 oldu\u011funda b\u00fct\u00fcn tefekk\u00fcr ve d\u00fc\u015f\u00fcnceleri uzun m\u00fcddet secde ettirecek m\u00fckemmel bir usul kullan\u0131l\u0131r ve \u0633\u064e\u0628\u0652\u0639\u064e \u0633\u064e\u0645\u0670\u0648\u064e\u0627\u062a\u064d \u0648\u064e\u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0627\u064e\u0631\u0652\u0636\u0650 \u0645\u0650\u062b\u0652\u0644\u064e\u0647\u064f\u0646\u0651\u064e denir. (Talak, 12) \u201c\u0627\u0644\u0622\u062c\u0631\u0651\u201d kelimesi i\u00e7in de benzer bir metod kullan\u0131larak gayet rak\u00eek, lat\u00eef ve tatl\u0131 bir if\u00e2de kullan\u0131lm\u0131\u015ft\u0131r: \u0641\u064e\u0627\u064e\u0648\u0652\u0642\u0650\u062f\u0652 \u0644\u06ea\u064a \u064a\u064e\u0627 \u0647\u064e\u0627\u0645\u064e\u0627\u0646\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0637\u0651\u06ea\u064a\u0646\u0650 (Kasas, 38). Tabii burada daha ba\u015fka i\u2018c\u00e2z y\u00f6nleri de mevcuttur; firavunun durumunu tahkir, ak\u0131ls\u0131zl\u0131\u011f\u0131n\u0131 ve \u015fa\u015fk\u0131nl\u0131\u011f\u0131n\u0131 tasvir gibi[56]<\/a>.<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Kur\u2019\u00e2n\u2019da hi\u00e7bir zaman fes\u00e2hat s\u0131rr\u0131 bozulmam\u0131\u015ft\u0131r. Buraya kadar Kur\u2019\u00e2n\u2019\u0131n kelime kullan\u0131m\u0131 ve c\u00fcmle yap\u0131s\u0131 hususundaki titizli\u011fine temas etmeye \u00e7al\u0131\u015ft\u0131k. Ayn\u0131 \u015fekilde harfleri kullanmada da hus\u00fbs\u00ee bir metod t\u00e2kip edilmi\u015f, m\u00e2n\u00e2y\u0131 en g\u00fczel ve en a\u00e7\u0131k bir \u015fekilde if\u00e2de etmek i\u00e7in harf-i cerlerin birbiri yerine kullan\u0131lmas\u0131 veya hazfedilmesinde be\u015fer \u00fcst\u00fc bir m\u00fckemmellik sergilenmi\u015ftir. Kaynaklar\u0131m\u0131zda bunun misalleri pek \u00e7oktur[57]<\/a>. Kur\u2019\u00e2n\u2019\u0131n \u00fcsl\u00fbp hus\u00fbsiyetlerini ise m\u00fcstakil bir ba\u015fl\u0131k h\u00e2linde daha geni\u015f olarak a\u00e7\u0131klamaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n Kur\u2019\u00e2n\u2019\u0131n bey\u00e2n y\u00f6n\u00fcnden mucize olu\u015fu, onun en m\u00fchim ve en um\u00fbm\u00ee i\u2018c\u00e2z vechidir. \u00c7\u00fcnk\u00fc Kur\u2019\u00e2n\u2019\u0131n bel\u00e2\u011fat, fes\u00e2hat ve kendine mahsus \u00fcsl\u00fbp hususiyetleri onun tamam\u0131n\u0131 i\u00e7ine al\u0131r. Uzun veya k\u0131sa b\u00fct\u00fcn s\u00fbre ve \u00e2yetler bu vecihten nasibini alm\u0131\u015ft\u0131r. Mesel\u00e2 gaybdan haber vermesi, te\u015fri\u00ee ve bilimsel i\u2018c\u00e2z\u0131 b\u00f6yle de\u011fildir. Bu sebeple pek\u00e7ok \u00e2lim Kur\u2019\u00e2n\u2019\u0131n i\u2018c\u00e2z\u0131n\u0131 daha \u00e7ok onun bey\u00e2n\u0131nda aram\u0131\u015flard\u0131r.<\/p>\n 2. Gayb\u00ee Haberler Vermesi<\/b><\/p>\n Kur\u2019\u00e2n\u2019\u0131n, All\u00e2mu\u2019l-\u011fuy\u00fbb<\/b> olan Allah Te\u00e2l\u00e2 taraf\u0131ndan g\u00f6nderildi\u011fine delalet edecek \u015fekilde, gaybe d\u00e2ir haber ve i\u015faretler ihtiv\u00e2 etmesi, onun di\u011fer bir i\u2018c\u00e2z vechidir. Kur\u2019\u00e2n, hem ge\u00e7mi\u015fe, hem h\u00e2le, hem de gelece\u011fe dair i\u015faretler, bilgiler ve g\u00f6ndermeler i\u00e7ermektedir[58]<\/a>. \u0130nsan\u0131n ilk yarat\u0131l\u0131\u015f sahnesini, burada cereyan eden h\u00e2diseleri; \u00f6nceki toplumlar\u0131, onlar\u0131n hayat hik\u00e2yelerini; kendilerine g\u00f6nderilen peygamberlerle m\u00fcnasebetlerini anlatmas\u0131 m\u00e2z\u00eeye \u00e2it gayb haberleridir. Cen\u00e2b-\u0131 Hakk\u2019\u0131n z\u00e2t-\u0131 ul\u00fbhiyeti, s\u0131fatlar\u0131, fiilleri, melekler \u00e2lemi, cinler \u00e2lemi, kabir \u00e2lemi, cennet cehennem ile alakal\u0131 haberler, bilhassa ehl-i kitab, m\u00fcnaf\u0131k ve m\u00fc\u015friklerin i\u00e7lerinden ge\u00e7irdikleri h\u00eele ve tuzaklar\u0131, psikolojik yap\u0131lar\u0131n\u0131 anlatan \u00e2yetler n\u00fczul zaman\u0131yla al\u00e2kal\u0131 gayb\u00ee bilgilerdir. Gaybe d\u00e2ir haberlerin en ba\u015fta gelenleri ise, bilhassa gelecekte cereyan edecek h\u00e2diseleri mevz\u00fb edinen \u00e2yetlerdir. Bildirilen bu haberlerin, haber verildikleri gibi aynen tahakkuk etti\u011fi tarihen de s\u00e2bit oldu\u011fundan, Kur\u2019\u00e2n\u2019\u0131n gaybleri en iyi bilen Allah taraf\u0131ndan indirildi\u011finde \u015f\u00fcphe kalmam\u0131\u015ft\u0131r.<\/p>\n Allah Te\u00e2l\u00e2, Hz. Meryem\u2019in do\u011fumunu haber verdikten[59]<\/a> ve Hz. Yusuf\u2019un k\u0131ssas\u0131n\u0131 anlatt\u0131ktan sonra[60]<\/a> bu h\u00e2diselerin \u011fayb oldu\u011funu bildirmi\u015f, Hz. Nuh\u2019un k\u0131ssas\u0131ndan sonra da: \u201c\u0130\u015fte bunlar gayb haberlerindendir. Bunlar\u0131 sana vahiyle bildiriyoruz. Bundan \u00f6nce bunlar\u0131 ne sen bilirdin, ne de kavmin\u2026\u201d<\/b> (<\/b>H\u00fbd 11\/49) buyurmu\u015ftur.<\/p>\n Gelece\u011fe \u00e2it haberler hususunda Allah Te\u00e2l\u00e2 \u015f\u00f6yle buyurur: \u201cEvet, Biz ileride onlara delillerimizi gerek d\u0131\u015f d\u00fcnyada, gerek kendi \u00f6z varl\u0131klar\u0131nda g\u00f6sterece\u011fiz ki Kur\u2019\u00e2n\u2019\u0131n, Allah taraf\u0131ndan gelen ger\u00e7e\u011fin ta kendisi oldu\u011fu onlar taraf\u0131ndan da iyice anla\u015f\u0131lacak. Rabbinin her \u015feye \u015fahid olmas\u0131 yetmez mi?\u201d<\/b> (Fuss\u0131let 41\/53).<\/p>\n \u00c2yetten \u015fu hususlar\u0131 \u00e7\u0131karmak m\u00fcmk\u00fcnd\u00fcr: Birincisi, Allah insanlara delillerini g\u00f6sterecektir. \u0130kinci olarak bu g\u00f6sterme i\u015fi, istikbalde, yani Kur\u2019\u00e2n\u2019\u0131n n\u00fcz\u00fbl\u00fcnden sonra, ileriki bir zamanda olacakt\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc bu deliller hem d\u0131\u015f d\u00fcnyada, hem de kendi \u00f6z varl\u0131klar\u0131nda olacakt\u0131r. D\u00f6rd\u00fcnc\u00fc olarak bu belgeler, Kur\u2019\u00e2n\u2019\u0131n vahy eseri oldu\u011funu ispatlayacakt\u0131r. Son olarak bu i\u015fin temin\u00e2t\u0131 ve kefili de her \u015feyi hakk\u0131yla g\u00f6ren Y\u00fcce Allah\u2019t\u0131r[61]<\/a>.<\/p>\n Yap\u0131lacak bir sava\u015fta Bizansl\u0131lar\u2019\u0131n \u0130ranl\u0131lar\u2019a galip ge\u00adlece\u011fi[62]<\/a>, Bedir Sava\u015f\u0131\u2019nda d\u00fc\u015fman ordusunun yenilgiye u\u011frat\u0131laca\u00ad\u011f\u0131[63]<\/a>, m\u00fcsl\u00fcmanlar\u0131n Mescid-i Har\u00e2m\u2019a g\u00fcvenle girecekleri[64]<\/a>, insanlar\u0131n kitleler halinde \u0130s\u00adl\u00e2m\u2019\u0131 benimseyecekleri[65]<\/a>, \u0130sl\u00e2m dininin di\u011fer b\u00fct\u00fcn dinlere \u00fcst\u00fcn gelece\u011fi[66]<\/a>, m\u00fcsl\u00fcmanlar\u0131n muzaffer olup Mekke\u2019yi fethedece\u011fi[67]<\/a>, Kur\u2019\u00e2n\u2019a mu\u00e2raza yap\u0131lamayaca\u011f\u0131[68]<\/a> Kur\u2019\u00e2n metninin muh\u00e2faza edilece\u011fi[69]<\/a>, m\u00fcsl\u00fcmanlar aras\u0131nda tefrika \u00e7\u0131kaca\u011f\u0131[70]<\/a>, Firavun\u2019un cesedinin muh\u00e2faza edilip gelecek nesillere ibret olarak b\u0131rak\u0131laca\u011f\u0131[71]<\/a> gibi bir\u00e7ok h\u00e2disenin \u00f6nceden bildirmesi ise Kur\u2019\u00e2n\u2019\u0131n istikb\u00e2le \u00e2it haberlerindendir. Hz. Peygamber\u2019in, kendisi a\u00e7\u0131\u00ads\u0131ndan gayb alan\u0131na giren bu t\u00fcr haber\u00adleri vahye istinad etmeden, \u00f6nceden haber vermesi imk\u00e2ns\u0131zd\u0131r.<\/b><\/p>\n Keza yah\u00fbdiler hakk\u0131ndaki \u015fu haberler de bu c\u00fcmledendir: \u201cBununla beraber, Biz onlar\u0131n aralar\u0131na, k\u0131yamete kadar s\u00fcr\u00fcp gidecek bir kin ve nefret b\u0131rakt\u0131k. Her ne zaman onlar sava\u015f \u00e7\u0131karmak i\u00e7in bir yang\u0131n tutu\u015fturdularsa Allah onu s\u00f6nd\u00fcrd\u00fc. S\u0131rf fesat \u00e7\u0131karmak i\u00e7in d\u00fcnyan\u0131n her taraf\u0131nda ko\u015fup dururlar. Allah m\u00fcfsitleri sevmez\u201d<\/b> (<\/b>el-M\u00e2ide 5\/64), \u201cO vakit Rabbin, k\u0131yamet g\u00fcn\u00fcne kadar onlar\u0131 k\u00f6t\u00fc azaba u\u011fratacak kimseler ortaya \u00e7\u0131karaca\u011f\u0131n\u0131 bildirdi. Onlar\u0131 par\u00e7a par\u00e7a topluluklar halinde d\u00fcnyan\u0131n her yerine da\u011f\u0131tt\u0131k. Aralar\u0131nda iyi kimseler de vard\u0131, iyi olmayanlar da. K\u00f6t\u00fcl\u00fcklerden d\u00f6n\u00fc\u015f yaparlar diye onlar\u0131 g\u00e2h nimetler, g\u00e2h mus\u00eebetlerle imtihan ettik\u201d<\/b> (el-A\u2018r\u00e2f 7\/167-168).<\/b><\/p>\n \u015eu \u00e2yetlerde oldu\u011fu gibi kevn\u00ee ve tabi\u00ee kanunlar hakk\u0131ndaki kesin bey\u00e2n\u00e2t da gayb\u00ee haberler cinsindendir:[72]<\/a> \u201cOnlardan hayatta b\u0131rakt\u0131\u011f\u0131m\u0131z kimsenin ise, hilkatini tersy\u00fcz ederiz. H\u00e2l\u00e2 ak\u0131llanmazlar m\u0131?\u201d<\/b> (Y\u00e2s\u00een 36\/68), \u201cNerede bulunursan\u0131z bulunun: Sa\u011flam, y\u00fcksek kulelerde, hatt\u00e2 efl\u00e2ke ser \u00e7eken g\u00f6kteki y\u0131ld\u0131z bur\u00e7lar\u0131nda bile olsan\u0131z, \u00f6l\u00fcm mutlaka size yeti\u015fir\u201d<\/b> (<\/b>en-Nis\u00e2 4\/78), \u201c\u2026H\u00e2lbuki bu d\u00fcnya hayat\u0131nda onlar\u0131n mai\u015fetlerini aralar\u0131nda taksim eden, bir k\u0131sm\u0131n\u0131n di\u011fer k\u0131sm\u0131n\u0131 \u00e7al\u0131\u015ft\u0131rmas\u0131 i\u00e7in, kiminin derecesini kimine \u00fcst\u00fcn k\u0131lan Biziz. Senin Rabbinin rahmeti ise, onlar\u0131n toplad\u0131klar\u0131 b\u00fct\u00fcn \u015feylerden daha hay\u0131rl\u0131d\u0131r\u201d<\/b> (<\/b>ez-Zuhruf 43\/32). <\/b><\/p>\n \u00a0<\/b>Zaman ve mek\u00e2n kay\u0131tlar\u0131ndan \u00e2z\u00e2de ve kesin bir \u00fcsl\u00fbba s\u00e2hip olan bu h\u00fck\u00fcmlerin, yar\u0131n\u0131n ne getirece\u011fini, ilmin neleri ke\u015ffedece\u011fini bilemeyen bir insan taraf\u0131ndan s\u00f6ylenmesi m\u00fcmk\u00fcn de\u011fildir.<\/p>\n Gayba dair i\u2018c\u00e2z ile yak\u0131ndan al\u00e2kal\u0131 olan bir y\u00f6n de \u00f6zellikle son iki as\u0131rda \u00fczerinde \u00f6nemle durulmaya ba\u015flanan Kur\u2019\u00e2n\u2019daki bilimsel i\u2018c\u00e2z<\/b>d\u0131r. Esas maksad\u0131 insan\u0131 hid\u00e2yete erdirmek olan Kur\u2019\u00e2n\u2019\u0131n \u00e7ok say\u0131daki \u00e2yetinde, bilhassa tevhid akidesine dik\u00adkat \u00e7ekmek \u00fczere tabiat ilimlerinin sahas\u0131na giren konularda verdi\u011fi \u00f6zl\u00fc bilgi\u00adlerin daha sonra modern ilim taraf\u0131ndan da ke\u015ffedilmesi, onun ayr\u0131 bir i\u2018c\u00e2z y\u00f6n\u00fcn\u00fc te\u015f\u00adkil etmektedir. Bu m\u00fchim bir i\u2018caz y\u00f6n\u00fcd\u00fcr fakat \u00e2yetler ile pozi\u00adtif bilimin ula\u015ft\u0131\u011f\u0131 sonu\u00e7lar aras\u0131nda irtibat kurarken Kur\u2019\u00e2n\u2019\u0131n as\u0131l hedefini hat\u0131rdan \u00e7\u0131kararak zorlama te\u2019villere gitmemek gerekir. Kur\u2019\u00e2n\u2019\u0131n bir fen kitab\u0131 olmad\u0131\u011f\u0131, her \u015feyi en ince teferruat\u0131yla \u00e7ok iyi bilen Cen\u00e2b-\u0131 Hakk\u2019\u0131n \u00e2yetlerini kesin olmayan nazariye\u00adlerle irtibatland\u0131ranlar\u0131n yanl\u0131\u015fa d\u00fc\u015fme ihtimalinin b\u00fcy\u00fck oldu\u011fu unutulmamal\u0131d\u0131r[73]<\/a>. Kur\u2019\u00e2n ile bu nazariyeler aras\u0131nda bir uyumsuzluk varsa, Allah\u2019\u0131n bildirdi\u011fi bilgiler ve verdi\u011fi haberler do\u011frudur fakat bizim nazariyemiz do\u011fruyu bulamam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc Allah Te\u00e2l\u00e2: \u201cOnun <\/b>(Kur\u2019\u00e2n\u2019\u0131n) haberlerinin do\u011fru oldu\u011funu bir m\u00fcddet sonra mutlaka \u00f6\u011freneceksiniz\u201d <\/b>(S\u00e2d 38\/88) <\/b>buyurmaktad\u0131r.<\/p>\n Bir ba\u015fka \u00e2yette de bilimsel ara\u015ft\u0131rmalar yapan ve Allah\u2019\u0131n tabiatta ve sosyal hayatta koymu\u015f oldu\u011fu de\u011fi\u015fmez kanunlar\u0131 ke\u015ffetmeye \u00e7al\u0131\u015fan \u00e2limlerin, bu ara\u015ft\u0131rmalar neticesinde Kur\u2019\u00e2n\u2019\u0131n vahiy mahsul\u00fc bir kitap oldu\u011funu g\u00f6recekleri ifade edilir (Sebe\u2019 34\/6). Bir ba\u015fka \u00e2yete g\u00f6re[74]<\/a> Kur\u2019\u00e2n-\u0131 Kerim gayb\u00ee haberleri ile ileride ortaya \u00e7\u0131kacak baz\u0131 bilgilere i\u015faret etmektedir. M\u00fcnkirler ise Kur\u2019\u00e2n\u2019\u0131n \u00fcsl\u00fbbunu incelemeden ve gelece\u011fe d\u00e2ir verdi\u011fi haberlerin ger\u00e7ekle\u015fmesini beklemeden hemen k\u00f6r\u00fc k\u00f6r\u00fcne onu yalanlamaya kalkm\u0131\u015flard\u0131r[75]<\/a>.<\/p>\n H\u00e2s\u0131l\u0131 Kur\u2019\u00e2n gaybden verdi\u011fi haberler a\u00e7\u0131s\u0131ndan da mucizedir. \u00c7\u00fcnk\u00fc onun haber verdi\u011fi \u015feyler do\u011fru olarak tahakkuk etmektedir. Bu t\u00fcr haberlerden bahseden ba\u015fka kitaplar da bulunabilir ancak onlar\u0131n hi\u00e7biri Kur\u2019\u00e2n\u2019a yakla\u015fabilecek vas\u0131f ve k\u0131ymette de\u011fildir. Tarihin \u015feh\u00e2detiyle s\u00e2bittir ki hi\u00e7bir kitaptaki gayb haberleri Kur\u2019\u00e2n\u2019dakiler kadar, objektif bir kesinlik derecesinde, do\u011frulanmam\u0131\u015ft\u0131r.<\/p>\n 3. Vahiy Hz. Peygamber\u2019in Arzusuna G\u00f6re Gelmemi\u015ftir<\/b><\/p>\n Vahyin ilk ba\u015flad\u0131\u011f\u0131 aylarda vuk\u00fb bulan fetret d\u00f6neminde ve daha sonraki muhtelif h\u00e2diseler sebebiyle All\u00e2h Ras\u00fbl\u00fc vahyin gelmesini \u00e7ok istemi\u015ftir. L\u00e2kin Cebr\u00e2il onun arzusuna g\u00f6re hareket etmemi\u015f, Allah Te\u00e2l\u00e2 ne zaman emrettiyse vahyi o zaman getirmi\u015ftir[76]<\/a>. Ayn\u0131 \u015fekilde, Hz. Peygamber, gerek m\u00fc\u015friklerle olan \u00e7etin m\u00fcc\u00e2deleleri ve tebli\u011f faaliyetleri s\u0131ras\u0131nda, gerekse inat\u00e7\u0131 ehl-i kitab\u0131 \u0130sl\u00e2m\u2019a daveti esnas\u0131nda kalbini rahatlatmak i\u00e7in vahyin gelmesini isterdi. Ancak vahiy Allah\u2019\u0131n takdir etti\u011fi vakitte ve miktarda n\u00e2zil olurdu. Peygamberimiz de bu durum kar\u015f\u0131s\u0131nda sadece bir muh\u00e2tap, vakti ve zaman\u0131 \u0130lah\u00ee \u0130rade taraf\u0131ndan belirlenmi\u015f olan vahyin; dikkatli, uyan\u0131k, sorumlu ve s\u00e2d\u0131k bir telakk\u00ee edicisi mevkiinde kalm\u0131\u015ft\u0131r. Ne istedi\u011fi istikamette vahiy gelmi\u015f ne de gelen vahyi tebli\u011f etmeme gibi bir hakk\u0131 s\u00f6z konusu olmu\u015ftur. Allah Te\u00e2l\u00e2: \u201cO, \u011fayb<\/b> (vahiy)[77]<\/a> konusunda hi\u00e7 ket\u00fbm de\u011fildir\u201d<\/b> (et-Tekv\u00eer 81\/24) <\/b>\u00e2yetiyle onun bu husustaki hassasiyetini ortaya koymu\u015ftur.<\/p>\n \u0130bn Abb\u00e2s\u2019\u0131n \u015fu riv\u00e2yeti konumuzu anlatma a\u00e7\u0131s\u0131ndan olduk\u00e7a m\u00fchimdir: Ras\u00fblullah (s.a.v) Hz. Cibril\u2019e: \u201cNi\u00e7in yan\u0131ma daha fazla gelmiyorsun?\u201d<\/i> diye sormu\u015ftu, bunun \u00fczerine: \u201cRabbinin emri olmad\u0131k\u00e7a biz inmeyiz. \u00d6n\u00fcm\u00fczde ve arkam\u0131zdaki b\u00fct\u00fcn ge\u00e7mi\u015f ve gelecek \u015feyler ve bunlar\u0131n aras\u0131ndakiler hep O\u2019na aittir. Sen\u2019in Rabbin unutkan de\u011fildir, hi\u00e7bir \u015feyi unutmaz\u201d<\/b> (<\/b>Meryem, 19\/64) <\/b>\u00e2yeti n\u00e2zil oldu[78]<\/a>.<\/p>\n Kurey\u015f m\u00fc\u015frikleri Nadr b. H\u00e2ris ve Ukbe b. Eb\u00ee Muayt\u2019\u0131, Medine\u2019de bulunan yahudi hahamlar\u0131na g\u00f6nderdiler ve: \u201cYahudi hahamlar\u0131na Muhammed\u2019i sorun; onun vas\u0131flar\u0131n\u0131 onlara s\u00f6yleyin ve s\u00f6ylediklerini nakledin. Onlar ilk kitaplar\u0131n sahibidir. Bizde olmayan peygamber haberleri onlarda vard\u0131r\u201d dediler\u2026<\/p>\n Yahudi hahamlar\u0131 bu gelenlere \u015f\u00f6yle ak\u0131l verdiler: \u201c\u015eimdi size s\u00f6yleyece\u011fimiz \u00fc\u00e7 \u015feyi ona sorun. E\u011fer onlar\u0131 bilirse o Allah taraf\u0131ndan g\u00f6nderilmi\u015f bir peygamberdir. Bilemezse o bir sahtek\u00e2rd\u0131r ve kendi kendine uyduruyordur. Bu durumda ona istedi\u011finizi yapabilirsiniz. Evvel\u00e2 O\u2019na \u00e7ok eski zamanlarda ya\u015fam\u0131\u015f olan gen\u00e7leri (Ash\u00e2b-\u0131 Kehf) sorun. Onlar\u0131n ger\u00e7ekten garip, \u015fa\u015f\u0131rt\u0131c\u0131 haberleri vard\u0131r. Sonra, \u00e7ok dola\u015fan ve yery\u00fcz\u00fcn\u00fcn do\u011fular\u0131na, bat\u0131lar\u0131na kadar giderek oralar\u0131 fetheden adam\u0131 (Z\u00fclkarneyn) sorun? Bir de ona r\u00fbhu sorun?…\u201d<\/p>\n Kurey\u015fliler Hz. Peygamber\u2019e gelerek bunlar\u0131 sordular. Hz. Peygamber (s.a.v) de \u201c\u0130n\u015faallah\u201d demeyi unutarak: \u201cSorduklar\u0131n\u0131z\u0131n cevab\u0131n\u0131 size yar\u0131n haber verece\u011fim\u201d <\/i>buyurdu. Bunun \u00fczerine Kurey\u015fliler O\u2019nun yan\u0131ndan ayr\u0131ld\u0131lar. Allah Ras\u00fbl\u00fc (s.a.v) 15 g\u00fcn bekledi, fakat bu esnada Allah Teal\u00e2 kendisine bu konularda vahy g\u00f6ndermedi, Cebrail de kendisine gelmedi. Nih\u00e2yet Mekkeliler: \u201cMuhammed bize yar\u0131n haber verece\u011fim diye vaadde bulundu. Bug\u00fcn 15 g\u00fcn oldu hal\u00e2 sorduklar\u0131m\u0131zdan hi\u00e7biri hakk\u0131nda bize bilgi vermedi\u201d demeye ba\u015flad\u0131lar. Elbette vahyin gelmemesi, Hz. Peygamber\u2019i \u00e7ok \u00fczd\u00fc, Mekkelilerin konu\u015fmalar\u0131 da ona a\u011f\u0131r geldi. Sonunda Cibr\u00eel geldi ve Allah Teal\u00e2\u2019dan Kehf S\u00fbresi\u2019ni getirdi. Bu s\u00fbrede sorduklar\u0131 gen\u00e7lerin ve o \u00e7ok dola\u015fan adam\u0131n haberi ile m\u00fc\u015friklerin s\u00f6ylediklerine \u00fcz\u00fcld\u00fc\u011f\u00fc i\u00e7in ona bir it\u00e2b vard\u0131. Bir de Cebr\u00e2il, \u201cSana ruhtan soruyorlar. De ki: Ruh, Rabb\u0131m\u0131n emrindendir ve size ilimden \u00e7ok az bir \u015fey verilmi\u015ftir\u201d<\/b> (el-\u0130sr\u00e2 17\/85) \u00e2yetini getirdi (Taber\u00ee, XV, 238-239).<\/p>\n Ayn\u0131 \u015fekilde K\u0131ble\u2019nin Kud\u00fcs\u2019ten K\u00e2\u2019be cihetine d\u00f6nd\u00fcr\u00fclmesi hususunda da vahiy Allah\u2019\u0131n istedi\u011fi zaman inmi\u015ftir. Hz. Peygamber, k\u0131blenin K\u00e2\u2019be cihetine olmas\u0131n\u0131 \u00e7ok istiyordu, l\u00e2kin on alt\u0131[79]<\/a> ya da on yedi ay gibi uzun bir s\u00fcre bekledikten sonra k\u0131ble, pek \u00e7ok hikmete mebn\u00ee K\u00e2\u2019be istikametine \u00e7evrildi[80]<\/a>.<\/b><\/p>\n \u0130fk hadisesi esnas\u0131nda da, bir aya yak\u0131n bir zaman b\u00fcy\u00fck bir s\u0131k\u0131nt\u0131 i\u00e7inde beklenilmesine ve h\u00e2diseyi ayd\u0131nlat\u0131c\u0131 bir bey\u00e2na \u015fiddetle ihtiya\u00e7 duyulmas\u0131na ra\u011fmen, vahiy ancak \u0130lah\u00ee me\u015f\u00eeetin diledi\u011fi zamanda gelmi\u015ftir[81]<\/a>.<\/p>\n Kur\u2019\u00e2n\u2019daki it\u00e2b (azarlama) \u00e2yetlerini de bu meyanda d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcnd\u00fcr[82]<\/a>. Mesela Tahrim suresinin ilk \u00e2yeti ve n\u00fczul sebebi bunlardand\u0131r (Buh\u00e2r\u00ee, Tal\u00e2k, 8; M\u00fcslim, Tal\u00e2k, 20). Ayn\u0131 \u015fekilde Bedir Harbi sonras\u0131nda esir al\u0131nan m\u00fc\u015friklere yap\u0131lan mu\u00e2mele, Hz. Peygamber ve beraberinde baz\u0131 sah\u00e2benin azarlanmas\u0131na sebep olmu\u015ftur[83]<\/a>. Abese s\u00fbresinin ba\u015f taraf\u0131ndaki itab \u00e2yetleri de konumuz a\u00e7\u0131s\u0131ndan \u00e7arp\u0131c\u0131 bir misaldir. \u00c2m\u00e2 olan Abdull\u00e2h b. \u00dcmm-i Mekt\u00fbm bir g\u00fcn Peygamberimiz\u2019in yan\u0131na gelmi\u015f ve; \u201cEy All\u00e2h\u2019\u0131n Ras\u00fbl\u00fc beni ir\u015f\u00e2d et\u201d diye talepte bulunmu\u015ftu. O s\u0131ra Ras\u00fblull\u00e2h (s.a.v) m\u00fc\u015friklerin ileri gelenlerinden biri ile ilgileniyor, ona \u0130sl\u00e2m\u2019\u0131 anlat\u0131yordu. Bu sebeple \u0130bn \u00dcmm-i Mekt\u00fbm\u2019a cevap veremedi. Israr etti\u011fi halde Efendimiz onun talebini tehir ederek, m\u00fc\u015fri\u011fe d\u00f6n\u00fcyor ve; \u201cS\u00f6ylediklerimde bir beis g\u00f6r\u00fcyor musun?\u201d <\/i>diyerek ikn\u00e2 etmeye \u00e7al\u0131\u015f\u0131yor, m\u00fc\u015frik de bir beis g\u00f6rmedi\u011fini s\u00f6yl\u00fcyordu. \u0130\u015fte bu h\u00e2dise \u00fczerine \u00c2bese s\u00fbresindeki it\u00e2b \u00e2yetleri n\u00e2zil oldu (Tirmiz\u00ee, Tefsir, 80\/3331; Muvatta, Kur\u2019\u00e2n, 8).<\/p>\n Ahzab s\u00fbresinin 37-39. \u00e2yetleri de bu mevz\u00fbda ele al\u0131nabilir. Hz. \u00c2i\u015fe; \u201cE\u011fer All\u00e2h Ras\u00fbl\u00fc kendisine inen vahiyden bir \u015fey gizleseydi \u015fu \u00e2yeti gizlerdi.\u201d diyerek Ahz\u00e2b s\u00fbresindeki Efendimiz\u2019in Hz. Zeyneb\u2019le evlenmesini konu alan ve it\u00e2b ihtiv\u00e2 eden otuz yedinci \u00e2yeti zikretmi\u015ftir (Tirmiz\u00ee, Tefsir, 33\/9).<\/p>\n Yine \u00c2i\u015fe (r.anh\u00e2) \u015f\u00f6yle demi\u015ftir: \u201cKim Ras\u00fblull\u00e2h\u2019\u0131n All\u00e2h\u2019\u0131n kit\u00e2b\u0131ndan bir \u015feyi gizledi\u011fi zann\u0131na kap\u0131l\u0131rsa All\u00e2h\u2019a en b\u00fcy\u00fck iftir\u00e2y\u0131 atm\u0131\u015f olur. \u00c7\u00fcnk\u00fc All\u00e2h Te\u00e2l\u00e2 \u015f\u00f6yle buyurmaktad\u0131r: \u00abEy Ras\u00fbl! Rabbinden sana inen vahiyleri tebli\u011f et. E\u011fer bunu yapmazsan Rabbinin el\u00e7ili\u011fini yerine getirmi\u015f olmazs\u0131n! All\u00e2h seni insanlardan koruyacakt\u0131r. Emin ol ki All\u00e2h, k\u00e2firleri mur\u00e2dlar\u0131na erdirmeyecektir!\u00bb\u201d<\/b> (el-M\u00e2ide 5\/67) (M\u00fcslim, \u00cem\u00e2n, 287).<\/b><\/p>\n Burada \u015funa da temas etmek gerekir: \u0130tab v\u00e2ki olan durumlar dikkatle incelendi\u011finde, Hz. Peygamber\u2019in, m\u00fcbah olan iki durumdan muh\u00e2taplar\u0131n\u0131n hid\u00e2yetine, insanlara merhamete ve d\u00fc\u015fmanlar\u0131n kalplerini kazanmaya en m\u00fcsait; kabal\u0131ktan, kat\u0131l\u0131ktan ve dine \u015f\u00fcphe getirmekten en uzak olan\u0131 tercih etti\u011fi g\u00f6r\u00fcl\u00fcr. Bu tercihleri neticesinde it\u00e2ba m\u00e2ruz kald\u0131\u011f\u0131 durumlarda, a\u00e7\u0131k bir emir olmad\u0131\u011f\u0131 i\u00e7in is\u00e2bet edememi\u015f bir m\u00fcctehid veya evl\u00e2 olan\u0131 terk eden bir kimse mevkiindedir. Dolay\u0131s\u0131yla m\u00e2zurdur ve ictihad\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131nda sevab\u0131n\u0131 al\u0131r[84]<\/a>.<\/p>\n Yukar\u0131daki riv\u00e2yetlerden anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere vahiy tam\u00e2men All\u00e2h\u2019\u0131n ir\u00e2desiyle inmi\u015f, \u00e7ok def\u00e2 Hz. Peygamber\u2019in arzu etti\u011fi zaman ve muhtev\u00e2da gelmemi\u015ftir. Bazen de All\u00e2h Ras\u00fbl\u00fc\u2019n\u00fc azarlay\u0131c\u0131 ve \u00eek\u00e2z edici m\u00e2hiyette gelmi\u015ftir. Peygamber Efendimiz de kendisine gelen vahiyden bir tek harfi bile gizlemeden oldu\u011fu gibi insanl\u0131\u011fa nakletmi\u015ftir. \u0130\u015fte bu durum, Kur\u2019\u00e2n\u2019\u0131n il\u00e2h\u00ee men\u015fe\u2019li oldu\u011funu ve be\u015ferin ortaya koydu\u011fu eserlere benzemedi\u011fini g\u00f6stermektedir. \u00c7\u00fcnk\u00fc insanlar\u0131n eserlerinde kendileri ile al\u00e2kal\u0131 bu t\u00fcr hit\u00e2b ve it\u00e2blar\u0131 bulmak m\u00fcmk\u00fcn de\u011fildir.<\/p>\n 4. Te\u015fr\u00ee\u2018\u00ee \u0130\u2018c\u00e2z<\/b><\/p>\n Kur\u2019\u00e2n-\u0131 Kerim\u2019de, hukuk\u00e7ular\u0131n m\u00fcsta\u011fn\u00ee kalmas\u0131 m\u00fcmk\u00fcn olmayan k\u00f6kl\u00fc bir kanun koyma metodu ile birlikte insanlar\u0131n maslahat\u0131 i\u00e7in zarur\u00ee ve m\u00fchim h\u00fck\u00fcmler mevcuttur. Kur\u2019\u00e2n\u2019\u0131n bu hususiyeti as\u0131rlar\u0131n ge\u00e7mesiyle birlikte kuvvetlenerek devam etmektedir. Bu onun te\u015fr\u00ee\u2018 \u00eetib\u00e2r\u0131yla olan i\u2018c\u00e2z\u0131d\u0131r. Te\u015fr\u00ee\u2018\u00ee i\u2018c\u00e2z, be\u015fer\u00ee kanunlar\u0131n aksine, Kur\u2019\u00e2n\u2019\u0131n ihtiv\u00e2 etti\u011fi ahk\u00e2m\u0131n zaman\u0131n ilerlemesine ra\u011fmen her devrin ihtiya\u00e7lar\u0131na uygun olmas\u0131nda, insaf ehli taraf\u0131ndan tenkid edilecek hi\u00e7bir yerinin olmamas\u0131nda, di\u011fer kanunlar taraf\u0131ndan halli \u00e7ok zor olan meseleleri kolayca \u00e7\u00f6zmesinde[85]<\/a> ve bu muhte\u015fem niz\u00e2m\u0131 di\u011ferlerine nazaran \u00e7ok k\u0131sa bir s\u00fcrede zirveye ula\u015ft\u0131rm\u0131\u015f olmas\u0131nda tecell\u00ee eder.<\/p>\n Toplumlar\u0131n hayat\u0131nda kanun ilk ba\u015fta tam m\u00e2n\u00e2s\u0131yla tek\u00e2m\u00fcl etmez. Hi\u00e7bir cemiyet ilk \u00f6nce m\u00fctek\u00e2mil bir kanun\u00ee yap\u0131 tesis edip daha sonra y\u00fckselerek medeniyet seviyesine \u00e7\u0131kmaz. K\u00fclt\u00fcr ve medeniyet seviyesi yava\u015f yava\u015f y\u00fckseldik\u00e7e toplumun kanun\u00ee yap\u0131s\u0131 da oturmaya ve geli\u015fmeye ba\u015flar. Sosyoloji \u00e2limleri ve hukuk\u00e7ular bu konuda ittif\u00e2k h\u00e2lindedirler. Ancak Arap yar\u0131madas\u0131nda durum bu ittifak\u0131n aksine olmu\u015ftur. \u0130lim, medeniyet ve k\u00fclt\u00fcrden nasipleri olmayan \u00fcmm\u00ee bir kavim aras\u0131ndan birden bire m\u00fctek\u00e2mil bir kanun zuh\u00fbr etmi\u015f; meden\u00ee huk\u00fbku, ahv\u00e2l-i \u015fahsiyeyi, devletleraras\u0131 huk\u00fbku, harp ve bar\u0131\u015f ahk\u00e2m\u0131n\u0131\u2026 en g\u00fczel ve en sa\u011flam \u015fekilde ortaya koymu\u015ftur[86]<\/a>. Tarihin \u015feh\u00e2detiyle sabittir ki hi\u00e7bir te\u015fr\u00ee\u00ee h\u00fck\u00fcm ve a\u00e7\u0131klamalar, Kur\u2019\u00e2n\u2019dakiler kadar tesirli, ge\u00e7erli, g\u00fcndemde ve insanl\u0131k i\u00e7in hay\u0131rlarla dolu olamam\u0131\u015ft\u0131r. Bu hususta inceleme yapan m\u00fcste\u015frikler, b\u00f6yle mucizev\u00ee bir durumu iz\u00e2h edebilmek i\u00e7in muhtelif yollara ba\u015fvurmu\u015flar, Roma hukukundan iktibas edildi\u011fini iddia etmi\u015fler, sonra b\u00f6yle bir faraziye ile o zamanki Arap yar\u0131madas\u0131n\u0131n durumu aras\u0131nda hi\u00e7bir al\u00e2kan\u0131n olmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcnce yahudi \u015feriatinden al\u0131nd\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015fler, bunu da inand\u0131r\u0131c\u0131 bulmay\u0131nca \u201cHammur\u00e2b\u00ee kanunlar\u0131ndan muktebes olabilir\u201d demi\u015flerdir. B\u00fct\u00fcn bunlar hakikati kabul etmekten ka\u00e7man\u0131n tez\u00e2h\u00fcrleridir[87]<\/a>.<\/p>\n Hakikat \u015fudur ki Kur\u2019\u00e2n, o tarihe kadar hi\u00e7 bir dinin, hi\u00e7 bir meden\u00ee te\u015fekk\u00fcl\u00fcn ortaya koyamad\u0131\u011f\u0131 ad\u00e2let ve medeniyet esaslar\u0131n\u0131 tebli\u011f etmi\u015ftir. En bedev\u00ee ve ibtid\u00e2\u00ee bir muhitte \u0130sl\u00e2m gibi y\u00fcksek bir medeniyetin ilk olarak ve k\u0131sa s\u00fcrede ortaya konulmas\u0131 hi\u00e7 \u015f\u00fcphesiz bir mucizedir. Di\u011fer taraftan bu medeniyetin tahsil g\u00f6rmemi\u015f ve okuma yazma bilmeyen bir \u00fcmm\u00ee taraf\u0131ndan ortaya konulmas\u0131 ise daha b\u00fcy\u00fck bir mucizedir. K\u00e2s\u0131m\u00ee, Kur\u2019\u00e2n\u2019\u0131n bu mucizev\u00ee y\u00f6n\u00fcn\u00fc if\u00e2de sadedinde \u015f\u00f6yle demektedir: \u201cAllah Te\u00e2l\u00e2, Arap \u00fcmmetini tedr\u00eec\u00ee olarak yirmi \u00fc\u00e7 senede terbiye edip yeti\u015ftirmi\u015ftir. Bu seviyede bir geli\u015fme normal \u015fartlarda di\u011fer toplumlar i\u00e7in ictim\u00e2\u00ee \u00e2miller v\u00e2s\u0131tas\u0131yla ancak birka\u00e7 as\u0131rda tamamlanabilir\u2026\u201d[88]<\/a>.<\/p>\n Mustafa \u00d6zt\u00fcrk de, Kur\u2019\u00e2n\u2019\u0131n i\u2018c\u00e2z\u0131n\u0131n daha ziy\u00e2de, \u00fcmm\u00ee peygamberin dilinden \u015fif\u00e2h\u00ee olarak tebli\u011f ve tebyin edilen bir mesaj\u0131n yirmi \u00fc\u00e7 sene gibi k\u0131sa bir zaman dilimi i\u00e7erisinde, gerek \u015fahs\u00ee gerekse ictim\u00e2\u00ee sahada ger\u00e7ekle\u015ftirmi\u015f oldu\u011fu tevhid merkezli fevkal\u00e2de d\u00f6n\u00fc\u015f\u00fcmde aranmas\u0131 gerekti\u011fini s\u00f6yleyerek[89]<\/a> ayn\u0131 noktaya i\u015faret etmektedir.<\/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 \u00c2l\u00fbs\u00ee, \u015eihab\u00fcddin Seyyid Mahm\u00fbd, R\u00fbhu\u2019l-me\u2018\u00e2n\u00ee f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-\u2018az\u00eem<\/i>, I-XXX, Beyrut, ts.<\/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\u00fcrc\u00e2n\u00ee, Abd\u00fclk\u00e2hir, Del\u00e2il\u00fc\u2019l-i\u2018c\u00e2z, <\/i>Beyrut 1997.<\/p>\n \u00c7elik, \u00d6mer, Kur\u2019\u00e2n \u00c2yetlerinin Bilimsel ve Teknolojik Geli\u015fmelerle \u0130li\u015fkisi,<\/i> \u0130stanbul 2001.<\/p>\n Draz, Muhammed Abdullah, en-Nebe\u00fc\u2019l-Az\u00eem, <\/i>D\u00e2ru\u2019l-kalem, ts.<\/p>\n Eb\u00fc\u2019s-Su\u00fbd, Muhammed b. Muhammed, \u0130r\u015f\u00e2d\u00fc\u2019l-\u2018akli\u2019s-sel\u00eem<\/i>, I-IX, Beyrut, ts.<\/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 Manz\u00fbr, Muhammed b. M\u00fckerrem, Lis\u00e2n\u00fc\u2019l-Arab,<\/i> Beyrut ts.<\/p>\n Mehmet Kileci, Kur\u2019an Mucizesi,<\/i> \u0130stanbul 1997.<\/p>\n Kutub, Seyyid, et-Tasviru\u2019l-fenn\u00ee fi\u2019l-Kur\u2019an,<\/i> K\u00e2hire 1992.<\/p>\n Miras, K\u00e2mil, Tecr\u00eed-i S\u00e2r\u00eeh Tercemesi,<\/i> Ankara 1981.<\/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, <\/i>Beyrut 2003.<\/p>\n Rumm\u00e2n\u00ee, en-N\u00fcket fi i\u2018c\u00e2zi\u2019l-Kur\u2019\u00e2n<\/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. 69-104.<\/p>\n S\u00e2b\u00fbn\u00ee, Nureddin, M\u00e2tur\u00eediye Ak\u00e2idi, <\/i>trc. Bekir Topalo\u011flu, D\u0131me\u015fk 1979.<\/p>\n es-S\u00e2mirr\u00e2\u00ee, F\u00e2d\u0131l S\u00e2lih, Lemes\u00e2t\u00fcn bey\u00e2niyye f\u00ee nus\u00fbsin mine\u2019t-Tenz\u00eel<\/i>, Amman 2003.<\/p>\n ____, Bel\u00e2\u011fat\u00fc\u2019l-kelimeti fi\u2019t-ta\u2018b\u00eeri\u2019l-Kur\u2019\u00e2n\u00ee, <\/i>Amm\u00e2n 2001.<\/p>\n Suy\u00fbt\u00ee, Cel\u00e2leddin Abdurrahman, el-\u0130tk\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n,<\/i> (thk. Muhammed Eb\u00fc\u2019l-Fadl \u0130brahim), <\/i>yy. 1327.<\/p>\n ____, Mu\u2018terek\u00fc\u2019l-akr\u00e2n f\u00ee i\u2018c\u00e2zi\u2019l-Kur\u2019\u00e2n<\/i> (n\u015fr. Ali Muhammed el-Bec\u00e2v\u00ee), I-III, yy., 1973.<\/p>\n \u015e\u00e2t\u0131b\u00ee, Ebu \u0130shak \u0130brahim b. Musa b. Muhammed el-G\u0131rnat\u00ee, el-Muv\u00e2fak\u00e2t<\/i> fi usuli\u2019\u015f-\u015feria<\/i>, I-IV, \u015frh. Abdullah Draz, D\u00e2ru\u2019l-fikr, 1975.<\/p>\n Ta\u015fk\u00f6pr\u00fcl\u00fczade Ahmed Efendi, Mevzu\u00e2t\u00fc\u2019l-Ul\u00fbm,<\/i> sad: M\u00fcmin \u00c7evik, \u0130stanbul 1975.<\/p>\n Yavuz, Yusuf \u015eevki, \u201c\u0130\u2018c\u00e2z\u00fc\u2019l-Kur\u2019an\u201d mad., D\u0130A, <\/i>\u0130stanbul 2000, XXI, 403.<\/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 ____, Kur\u2019an-\u0131 Kerim ve Fenn\u00ee Ke\u015fifler,<\/i> Ankara, 1990.<\/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. Muhammed Eb\u00fc\u2019l-Fadl \u0130brahim), I-IV, 1980, D\u00e2ru\u2019l-fikr.<\/p>\n Zeyn, Mahmud Ahmed, el-Kur\u2019\u00e2n\u00fc \u0130\u2018c\u00e2z\u00fcn te\u015fr\u00ee\u2018iyy\u00fcn m\u00fcteceddid, Dubai 2004.<\/p>\n [1]<\/a> el-M\u00fclk 67\/9.<\/p>\n<\/div>\n [2]<\/a> el-M\u00fc\u2019min\u00fbn 23\/38; el-M\u00fcddessir 74\/24-25.<\/p>\n<\/div>\n [3]<\/a> Y\u00fbnus l O\/ 2; el-Hicr 15\/6; el-\u0130sr\u00e2 17\/47; el-Furk\u00e2n 25\/ 8; es-S\u00e2ff\u00e2t 37\/36; S\u00e2d 38\/4; ed-Duh\u00e2n 44\/ 14; et-T\u00fbr 52\/29-30; el-Kalem 68\/51.<\/p>\n<\/div>\n [4]<\/a> el-H\u00e2kka 69\/41-42; et-Tekv\u00eer 81\/25; e\u015f-\u015euar\u00e2 26\/210-211,<\/p>\n<\/div>\n [5]<\/a> el-Bakara 2\/97; <\/sub>e\u015f-\u015euar\u00e2 26\/193-194; <\/i>T\u00e2h\u00e2 20\/4; e\u015f-\u015euar\u00e2 26\/192; es-Secde 32\/2; el-V\u00e2k\u0131a 56\/80.<\/p>\n<\/div>\n [6]<\/a> el-Enbiy\u00e2 21\/5; Y\u0131ld\u0131r\u0131m, Suat, \u201cKur\u2019an\u201d mad., D\u0130A,<\/i> Ankara, 2002, XXVI, 393.<\/p>\n<\/div>\n [7]<\/a> Buh\u00e2r\u00ee, \u0130\u2019tisam, 1; Fed\u00e2il\u00fc\u2019l-Kur\u2019an, 1; M\u00fcslim, \u0130man, 279.<\/p>\n<\/div>\n [8]<\/a> \u0130bn Manz\u00fbr, Muhammed b. M\u00fckerrem, Lis\u00e2n\u00fc\u2019l-Arab,<\/i> Beyrut ts. V, 369; H\u0131ms\u00ee, Na\u00eem, Fikrat\u00fc i\u2018c\u00e2zi\u2019l-Kur\u2019\u00e2n,<\/i> Beyrut 1980, <\/i>s. 7.<\/p>\n<\/div>\n [9]<\/a> el-B\u00fbt\u00ee, Muhammed Said Ramazan, Min Rav\u00e2i\u2018\u0131\u2019l-Kur\u2019\u00e2n,<\/i> Beyrut 1416\/1996, s. 125.<\/p>\n<\/div>\n [10]<\/a> S\u00e2b\u00fbn\u00ee, Nureddin, M\u00e2tur\u00eediye Ak\u00e2idi, <\/i>trc. Bekir Topalo\u011flu, D\u0131me\u015fk 1979, s. 46, terc\u00fcme k\u0131sm\u0131nda s. 111; H\u00e2lid\u00ee, Sal\u00e2h, el-Bey\u00e2n f\u00ee \u0130\u2018c\u00e2zi\u2019l-Kur\u2019\u00e2n,<\/i> Amman 1991, s. 23.<\/p>\n<\/div>\n [11]<\/a> Yavuz, Yusuf \u015eevki, \u201c\u0130\u2018c\u00e2z\u00fc\u2019l-Kur\u2019an\u201d mad., D\u0130A, <\/i>\u0130stanbul 2000, XXI, 403.<\/p>\n<\/div>\n [12]<\/a> Miras, K\u00e2mil, Tecr\u00eed-i S\u00e2r\u00eeh Tercemesi,<\/i> Ankara 1981, IX, 283.<\/p>\n<\/div>\n [13]<\/a> Buh\u00e2r\u00ee, Men\u00e2k\u0131b, 27; Men\u00e2k\u0131bu\u2019l-Ens\u00e2r, 38; Tefs\u00eeru S\u00fbre 54, 1; M\u00fcslim, Munaf\u0131k\u00een, 43, 47, 48; Ahmed b. Hanbel, el-M\u00fcsned,<\/i> I, 377, 413.<\/p>\n<\/div>\n [14]<\/a> Buh\u00e2r\u00ee, Megazi, 29; Menak\u0131b, 25; Et\u2018ime, 6; M\u00fcslim, E\u015fribe, 141, 142; Tirmiz\u00ee, Menak\u0131b, 6; el-Muvatta\u2019<\/i>, S\u0131fat\u00fc\u2019n-Nebi, 19.<\/p>\n<\/div>\n [15]<\/a> Buh\u00e2r\u00ee, Menak\u0131b, 25; \u015eur\u00fbt, 15; Cihad, 132; M\u00fcslim, Fezail, 6; Tirmiz\u00ee, Menak\u0131b, 6.<\/p>\n<\/div>\n [16]<\/a> M\u00fcslim, Cihad, 81.<\/p>\n<\/div>\n [17]<\/a> Buh\u00e2r\u00ee, Menak\u0131b, 25; Tirmiz\u00ee, Cum\u2018a, 10; Menak\u0131b, 6; Nes\u00e2\u00ee, Cum\u2018a, 17; \u0130bn Mace, \u0130kame, 199; Darim\u00ee, Mukaddime, 6; Salat, 202; Ahmed b. Hanbel, el-M\u00fcsned,<\/i> I, 249, 267, 315, 363.<\/p>\n<\/div>\n [18]<\/a> Y\u0131ld\u0131r\u0131m, Suat, \u201cKur\u2019an\u201d mad., D\u0130A,<\/i> Ankara, 2002, XXVI, 394.<\/p>\n<\/div>\n [19]<\/a> Kutub, Seyyid, et-Tasviru\u2019l-fenn\u00ee fi\u2019l-Kur\u2019an,<\/i> K\u00e2hire 1992, s. 11.<\/p>\n<\/div>\n [20]<\/a> Bu me\u015fhur riv\u00e2yet i\u00e7in bkz. H\u00e2kim, M\u00fcstedrek<\/i>, II, 506-507\/3872; Suyut\u00ee, el-\u0130tk\u00e2n, <\/i>IV, 5; Ebu\u2019s-Su\u00fbd, IX, 57; C\u00fcrcan\u00ee, Del\u00e2il,<\/i> s. 291; Kad\u0131 Iy\u00e2z, \u015eif\u00e2<\/i>, I, 229; Draz, en-Nebe\u2019,<\/i> s. 93; \u0130bn \u00c2\u015f\u00fbr, I, 106-107.<\/p>\n<\/div>\n [21]<\/a> Tirmiz\u00ee, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 14; D\u00e2rim\u00ee, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 1.<\/p>\n<\/div>\n [22]<\/a> R\u00e2fi\u00ee, Mustafa S\u00e2d\u0131k, \u0130\u2018c\u00e2z\u00fc\u2019l-Kur\u2019\u00e2n, <\/i>Beyrut 2003, s. 185.<\/p>\n<\/div>\n [23]<\/a> Bu safhalar\u0131n s\u0131ralan\u0131\u015f\u0131 hakk\u0131nda ileri s\u00fcr\u00fclen farkl\u0131 g\u00f6r\u00fc\u015fler i\u00e7in bkz. Zerke\u015f\u00ee, el-Burh\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n<\/i>, (thk. Muhammed Eb\u00fc\u2019l-Fadl \u0130brahim), 1980, II, 91; Suy\u00fbt\u00ee, el-\u0130tk\u00e2n,<\/i> IV, 4; H\u00e2lid\u00ee, el-Bey\u00e2n,<\/i> s. 67-70.<\/p>\n<\/div>\n [24]<\/a> el-\u0130sr\u00e2 17\/88. Ayr\u0131ca bkz. el-Kasas 28\/49; et-T\u00fbr 52\/34.<\/p>\n<\/div>\n
\n