{"id":14798,"date":"2016-12-01T13:34:26","date_gmt":"2016-12-01T11:34:26","guid":{"rendered":"http:\/\/www.kuranvesunnetyolunda.com\/?p=14798"},"modified":"2016-12-27T11:23:40","modified_gmt":"2016-12-27T09:23:40","slug":"b-kurani-cem%ca%bbi-ve-kuran-ogretimine-onem-ver-mesi-1-kuranin-cem%ca%bbi","status":"publish","type":"post","link":"https:\/\/www.kuranvesunnetyolunda.com\/?p=14798","title":{"rendered":"B. KUR\u2019\u00c2N\u2019I CEM\u02bb\u0130 ve KUR\u2019\u00c2N \u00d6\u011eRET\u0130M\u0130NE \u00d6NEM VERMES\u0130 \/ 1. Kur\u2019\u00e2n\u2019\u0131n Cem\u02bbi"},"content":{"rendered":"

\u201cCem\u02bbu\u2019l-Kur\u2019\u00e2n\u201d tabiri ilm\u00ee bir \u0131st\u0131lah olarak Kur\u2019\u00e2n\u2019\u0131n sad\u0131rlarda ezberlenmesi ve mushaflarda yaz\u0131l\u0131p tedvin edilmesi i\u00e7in kullan\u0131l\u0131r.[1]<\/a> Bu sebeple kaynaklar\u0131 incelerken bu terkibin hangi manada kullan\u0131ld\u0131\u011f\u0131na dikkat etmek gerekir.[2]<\/a><\/p>\n

\u0130nsanl\u0131k tarihinde hi\u00e7bir topluluk hi\u00e7bir kitaba, \u00dcmmet-i Muhammed\u2019in Kur\u2019\u00e2n\u2019a g\u00f6sterdi\u011finden daha fazla itina g\u00f6stermemi\u015ftir. Bu \u00fcmmet, \u0130sl\u00e2m g\u00fcne\u015finin do\u011fdu\u011fu g\u00fcnden itibaren as\u0131rlar boyunca Kur\u2019\u00e2n-\u0131 Kerim\u2019le uzaktan yak\u0131ndan ilgisi bulunan her \u015feyi h\u0131fz, m\u00fct\u00e2laa ve tedvin konusunda di\u011fer \u00fcmmetleri geride b\u0131rakm\u0131\u015ft\u0131r. Bu hassasiyet Allah Te\u00e2l\u00e2\u2019n\u0131n diledi\u011fi vakte kadar da devam edecektir. Hi\u00e7bir \u00fcmmetin bir kitab\u0131 k\u00fc\u00e7\u00fc\u011f\u00fcyle b\u00fcy\u00fc\u011f\u00fcyle, genciyle ya\u015fl\u0131s\u0131yla, \u015fehirlerde, k\u00f6ylerde ve her y\u00f6rede as\u0131rlar boyunca ezberleyerek muhafaza etti\u011fini insanl\u0131k tarihi kaydetmi\u015f de\u011fildir. Hem de \u00f6yle bir muhafaza ki merkezlerden en uzak k\u00f6\u015felerde bile onu okuyan biri, bir kelimesinde veya harfinde \u015fa\u015f\u0131racak olsa kendisine do\u011fruyu ve sahih okuyu\u015fu g\u00f6sterecek kimseler mutlaka bulacakt\u0131r! Bunun tek \u00f6rne\u011fi Kur\u2019\u00e2n-\u0131 Kerim\u2019dir. Bu \u00fcmmet onu, daha indirildi\u011fi zaman muhafaza alt\u0131na alm\u0131\u015f, ezberlemeye ve korumaya b\u00fct\u00fcn \u0130sl\u00e2m beldelerinde as\u0131rlar boyu devam edegelmi\u015ftir.[3]<\/a><\/p>\n

Allah Ras\u00fbl\u00fc (s.a.v) \u00e2yetler n\u00e2zil olduk\u00e7a onlar\u0131 hemen ashab\u0131na ezberletmeye \u00e7ok b\u00fcy\u00fck ihtimam g\u00f6sterir, \u201cSizin en hay\u0131rl\u0131n\u0131z, Kur\u2019\u00e2n\u2019\u0131 \u00f6\u011frenen ve \u00f6\u011fretendir\u201d<\/i>[4]<\/a> buyururdu. Sahabe, inen \u00e2yetleri bizzat yazmak veya bilmiyorsa kendisi i\u00e7in yazd\u0131rmak i\u00e7in g\u00fc\u00e7leri yetti\u011fince ko\u015far, Kur\u2019\u00e2n\u2019\u0131 indi\u011fi gibi ezberlemek maksad\u0131yla sabah ak\u015fam Allah Ras\u00fbl\u00fc\u2019ne okurlard\u0131. \u00d6yle ki bu gayrete \u015fa\u015f\u0131ran k\u00e2firler, ileri geri konu\u015fmaya ba\u015flam\u0131\u015flard\u0131. Kur\u2019\u00e2n\u2019da bu durum \u015f\u00f6yle ifade edilir: \u201c\u0130nk\u00e2r edenler; \u00abBu (Kur\u2019\u00e2n), olsa olsa onun uydurdu\u011fu bir yaland\u0131r. Ba\u015fka bir z\u00fcmre de bu hususta kendisine yard\u0131m etmi\u015ftir\u00bb dediler. B\u00f6ylece onlar hi\u00e7 \u015f\u00fcphesiz haks\u0131zl\u0131\u011fa ve iftiraya ba\u015fvurmu\u015flard\u0131r. Yine onlar dediler ki: \u00ab(Bu \u00e2yetler), onun, ba\u015fkas\u0131na yazd\u0131r\u0131p da kendisine sabah ak\u015fam okunmakta olan, \u00f6ncekilerin masallar\u0131d\u0131r\u00bb.\u201d<\/b>[5]<\/a><\/p>\n

Medine\u2019de kalacak yeri olmayan muhacirler, Allah Ras\u00fbl\u00fc\u2019n\u00fcn g\u00f6zetimi alt\u0131nda Mescid-i Neb\u00ee\u2019nin sofas\u0131nda bar\u0131n\u0131r, Kur\u2019\u00e2n\u2019\u0131 okur ve birbirlerine dinletirlerdi. Bu esnada mescidi ar\u0131 v\u0131z\u0131lt\u0131s\u0131 gibi bir u\u011fultu kaplard\u0131. Nitekim, \u201cSabah ak\u015fam Rablerine, O\u2019nun r\u0131zas\u0131n\u0131 dileyerek ibadet edenlerle birlikte candan sebat et!\u201d<\/b>[6]<\/a> \u00e2yeti onlar hakk\u0131nda inmi\u015ftir. Buras\u0131 seri bir \u015fekilde Kur\u2019\u00e2n muallimleri yeti\u015ftiren bir medrese h\u00fcviyetinde idi. Ras\u00fbl-i Ekrem onlar\u0131 muhtelif kabilelere hoca olarak g\u00f6nderirdi. Bunlardan 70 h\u00e2f\u0131z Bi\u2019r-i Ma\u00fbne denen yerde pusuya d\u00fc\u015f\u00fcr\u00fcl\u00fcp \u015fehid edildi\u011finde Ras\u00fblullah (s.a.v) buna \u00e7ok \u00fcz\u00fclm\u00fc\u015f ve bir ay boyunca hainlere beddua etmi\u015fti.[7]<\/a> Bu hadiseden sonra sahabenin Kur\u2019\u00e2n h\u0131fz\u0131 konusunda g\u00f6sterdi\u011fi ihtimam daha da artm\u0131\u015ft\u0131r.[8]<\/a><\/p>\n

Nebiyy-i Ekrem, her sene ramazan ay\u0131nda Cebrail (a.s) ile Kur\u2019\u00e2n\u2019\u0131 birbirlerine kar\u015f\u0131l\u0131kl\u0131 olarak arz ederlerdi. Yani o vakte kadar inmi\u015f olan \u00e2yetleri iki defa okumu\u015f olurlard\u0131. Son sene bunu iki defa yaparak 4 hatim yapm\u0131\u015flard\u0131.[9]<\/a> Bu hadiseden vefat\u0131n\u0131n yakla\u015ft\u0131\u011f\u0131n\u0131 anlayan Allah Ras\u00fbl\u00fc (s.a.v), sahabeyi toplayarak Kur\u2019\u00e2n\u2019\u0131 onlara son bir kez daha arzetmi\u015fti. Buna \u201cArza-i Ah\u00eera\u201d<\/i> denir.[10]<\/a><\/p>\n

Ras\u00fblullah (s.a.v) vefat edip vahiy tamamland\u0131\u011f\u0131nda pek \u00e7ok ki\u015fi Kur\u2019\u00e2n\u2019\u0131n tamam\u0131n\u0131 ezbere biliyor ve namazlarda okuyordu. Zira M\u00fczzemmil s\u00fbresinin ba\u015f\u0131nda emredildi\u011fi gibi gecenin yar\u0131s\u0131ndan fazlas\u0131n\u0131 namaz ve Kur\u2019an tilavetiyle ge\u00e7irebilmek i\u00e7in en az\u0131ndan Kur\u2019\u00e2n\u2019\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 ezberlemek gerekiyordu. Hatta \u00e7ok say\u0131da sahabinin yan\u0131nda Kur\u2019\u00e2n, yaz\u0131 malzemelerine kaydedilmi\u015f halde de bulunuyordu. \u00c7\u00fcnk\u00fc ilk g\u00fcnden beri sahabilerin gelen vahiyleri yazd\u0131klar\u0131 veya bilenlere yazd\u0131rd\u0131klar\u0131 malumdur.[11]<\/a> Ancak Allah Ras\u00fbl\u00fc\u2019n\u00fcn son \u00e2n\u0131na kadar vahiy devam etti\u011fi ve muhtemelen nesih v\u00e2ki olabilece\u011fi i\u00e7in Kur\u2019\u00e2n s\u00fbrelerinin yaz\u0131ld\u0131\u011f\u0131 sayfalar, iki kapak aras\u0131na toplan\u0131p kitap haline getirilmemi\u015fti.[12]<\/a><\/p>\n

Bununla birlikte Beyhak\u00ee, Zerke\u015f\u00ee gibi \u00e2limler Allah Ras\u00fbl\u00fc\u2019n\u00fcn hayat\u0131nda bu konuda k\u0131sm\u00ee \u00e7al\u0131\u015fmalar\u0131n oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedirler. Yani Kur\u2019\u00e2n bir defa cem\u02bb edilmemi\u015ftir, onun bir k\u0131sm\u0131 Nebiyy-i Ekrem\u2019in huzurunda cem\u02bb edilmi\u015ftir. Buna mesned olarak da Zeyd b. S\u00e2bit\u2019in; \u201cBiz bir g\u00fcn Allah Ras\u00fbl\u00fc\u2019n\u00fcn yan\u0131nda idik. O g\u00fcnk\u00fc yaz\u0131 malzemeleri (rik\u00e2\u02bb) \u00fczerine yaz\u0131lm\u0131\u015f \u00e2yetleri toplayarak Kur\u2019\u00e2n\u2019\u0131 te\u2019l\u00eef (cem\u02bb) ediyorduk\u201d[13]<\/a> s\u00f6z\u00fcn\u00fc g\u00f6sterirler. Ondan sonra Eb\u00fb Bekir ve Osman zamanlar\u0131nda birer kere daha cem\u02bb edilmi\u015ftir.[14]<\/a> Ancak bu husustaki en esasl\u0131 \u00e7al\u0131\u015fma Hz. Eb\u00fb Bekir\u2019in hilafetinde yap\u0131lm\u0131\u015ft\u0131r. O, Kur\u2019\u00e2n-\u0131 Kerim\u2019i mushaf haline getirmek s\u00fbretiyle \u0130sl\u00e2m\u2019a ve Kur\u2019\u00e2n\u2019a en b\u00fcy\u00fck hizmeti yapm\u0131\u015ft\u0131r.[15]<\/a> Kur\u2019\u00e2n\u2019\u0131 ilk defa tam olarak cem\u02bb ederek M\u00fcsl\u00fcmanlar\u0131n Kur\u2019\u00e2n hakk\u0131nda ihtilafa d\u00fc\u015fmesini \u00f6nlemi\u015f, onlar\u0131n din\u00ee ve k\u00fclt\u00fcrel birli\u011fini sa\u011flam\u0131\u015ft\u0131r.[16]<\/a><\/p>\n

Hz. Eb\u00fb Bekir zaman\u0131ndaki cem\u02bb ile ilgili en me\u015fhur rivayet Zeyd b. S\u00e2bit\u2019ten \u015fu \u015fekilde nakledilmi\u015ftir: Eb\u00fb Bekir, m\u00fcrtedlere (dinden d\u00f6nenlere) kar\u015f\u0131 yap\u0131lan Yem\u00e2me sava\u015f\u0131 esnas\u0131nda beni \u00e7a\u011f\u0131rd\u0131. Gittim. Yan\u0131nda \u00d6mer oturuyordu. Eb\u00fb Bekir bana \u015f\u00f6yle dedi: \u201cBak! \u00d6mer bana gelip; \u00abKurr\u00e2\u2019n\u0131n (Kur\u2019\u00e2n \u00e2limlerinin) de kat\u0131lm\u0131\u015f bulundu\u011fu Yem\u00e2me sava\u015flar\u0131 \u015fiddetlendi. Ben h\u00e2f\u0131zlar\u0131n \u015fehit olarak t\u00fckenmelerinden, onlarla birlikte Kur\u2019\u00e2n\u2019\u0131n da zayi olmas\u0131ndan korkuyorum.[17]<\/a> Bu sebeple Kur\u2019\u00e2n\u2019\u0131n cem\u02bb edilmesini emretmeni uygun g\u00f6r\u00fcyorum!\u00bb dedi. Ben bu teklifi; \u00abRas\u00fblullah\u2019\u0131n yapmad\u0131\u011f\u0131 bir i\u015fi nas\u0131l yapar\u0131m?\u00bb diye kabul etmek istemedim.[18]<\/a> Ancak \u00d6mer; \u00abBunda hay\u0131r var!\u00bb diye \u0131srar etti. Ben her ne kadar bu meseleye yana\u015fmak istemediysem de \u00d6mer, bunu \u0131srarla istedi. Sonunda Allah Te\u00e2l\u00e2, \u00d6mer\u2019in dediklerine akl\u0131m\u0131 yat\u0131rd\u0131. Ben de meselenin l\u00fczumuna aynen \u00d6mer gibi inanmaya ba\u015flad\u0131m.\u201d<\/p>\n

Sonra Eb\u00fb Bekir bana y\u00f6nelerek \u015funlar\u0131 s\u00f6yledi: \u201cSen gen\u00e7 ve ak\u0131ll\u0131 bir kimsesin, hi\u00e7 bir hususta sana kar\u015f\u0131 bir itimats\u0131zl\u0131\u011f\u0131m\u0131z yok. \u00dcstelik sen Allah Ras\u00fbl\u00fc\u2019ne vahiy k\u00e2tipli\u011fi yapt\u0131n, n\u00e2zil olan vahiyleri yazd\u0131n. \u015eimdi Kur\u2019\u00e2n \u00e2yetlerini ara\u015ft\u0131r ve onlar\u0131 iki kapak aras\u0131na topla!\u201d Allah\u2019a yemin ederim ki, Eb\u00fb Bekir bana da\u011flardan birini ta\u015f\u0131ma vazifesi verseydi bu teklif etti\u011fi i\u015ften daha a\u011f\u0131r gelmezdi. Kendisine itiraz ettim; \u201cSiz, Ras\u00fblullah\u2019\u0131n yapmad\u0131\u011f\u0131 bir \u015feyi nas\u0131l yapars\u0131n\u0131z?\u201d dedim. Eb\u00fb Bekir beni ikna i\u00e7in; \u201cVallahi bu hay\u0131rl\u0131 bir i\u015ftir!\u201d dedi, talebine \u0131srarla devam etti. \u00d6yle ki sonunda Allah Te\u00e2l\u00e2, Eb\u00fb Bekir\u2019in kabul etti\u011fi bu i\u015f hakk\u0131nda benim kalbime de itmi\u2019nan verdi, bu i\u015f akl\u0131ma yatt\u0131. Bunun \u00fczerine ben de Kur\u2019\u00e2n\u2019\u0131n pe\u015fine d\u00fc\u015f\u00fcp gere\u011fi gibi ara\u015ft\u0131rd\u0131m ve onu yaz\u0131l\u0131 bulundu\u011fu hurma dallar\u0131ndan, ince ta\u015f levhalardan ve haf\u0131zlar\u0131n ezberlerinden toplad\u0131m. Nihayet Tevbe s\u00fbresinin sonunu Eb\u00fb Huzeyme el-Ensar\u00ee\u2019nin yan\u0131nda buldum. O \u00e2yeti ondan ba\u015fka kimsenin yan\u0131nda (yaz\u0131l\u0131 olarak[19]<\/a>) bulamad\u0131m. Bu \u00e2yet, \u00abLe kad c\u00e2ekum ras\u00fbl\u00fcn min enfusikum az\u00eezun aleyhi m\u00e2 anittum…\u00bb<\/b> s\u00f6zlerinden Ber\u00e2e s\u00fbresinin so\u00adnuna kadar devam eden iki \u00e2yet idi.[20]<\/a> Neticede toplanan bu sahifeler, vefat edinceye kadar Eb\u00fb Bekir\u2019in yan\u0131nda kald\u0131. Sonra hayat\u0131 m\u00fcddetince \u00d6mer\u2019in yan\u0131nda kald\u0131. Bundan sonra \u00d6mer\u2019in k\u0131z\u0131 Hafsa\u2019n\u0131n yan\u0131nda kald\u0131.[21]<\/a><\/p>\n

\n

a) Ni\u00e7in Zeyd b. S\u00e2bit Tercih Edilmi\u015ftir?<\/h4>\n

Bu en m\u00fchim vazife i\u00e7in Zeyd b. S\u00e2bit\u2019in tercih edilmesi bilin\u00e7li bir karard\u0131r. Zira o, gayreti ve kabiliyeti ebebiyle Ras\u00fblullah (s.a.v) taraf\u0131ndan be\u011fenilip takdir edilen ve kendisine m\u00fchim vazifeler verilen bir \u015fahsiyettir. Allah Ras\u00fbl\u00fc Medine\u2019ye hicret etti\u011finde, o g\u00fcnlerde \u00e7ocuk denecek ya\u015ftaki Zeyd\u2019i huzuruna g\u00f6t\u00fcrm\u00fc\u015flerdi. Allah Ras\u00fbl\u00fc onu sevdi ve be\u011fendi. Oradakiler; \u201cY\u00e2 Ras\u00fblallah! Bu Neccaro\u011fullar\u0131\u2019ndan bir gen\u00e7tir. Allah\u2019\u0131n sana inz\u00e2l buyurdu\u011fu s\u00fbrelerden on yedi tanesini ezbere biliyor!\u201d dediler. Bu durum Nebiyy-i Ekrem\u2019in \u00e7ok ho\u015funa gitti. Ona; \u201cZeyd, benim i\u00e7in yahudilerin diliyle yazmay\u0131 \u00f6\u011freniver. Vallahi ben yaz\u0131 hususunda yahudilere g\u00fcvenmiyorum\u00bb<\/i> buyurdu. Zeyd on be\u015f g\u00fcn ge\u00e7meden onlar\u0131n yaz\u0131s\u0131n\u0131 \u00f6\u011frendi, hatta bu konuda epeyce maharet kazand\u0131. Art\u0131k yahudiler Ras\u00fbl-i Ekrem\u2019e mektup yazd\u0131klar\u0131nda onu kendisine okuyuveriyordu, bu mektuplara cevap yazd\u0131rmak istedi\u011finde de onun ad\u0131na yaz\u0131veriyordu.[22]<\/a><\/p>\n

Bir m\u00fcddet sonra Zeyd, vahiy k\u00e2tipli\u011fi yapmaya ba\u015flad\u0131. Kendisi \u015fu hat\u0131ras\u0131n\u0131 nakleder: \u201cRas\u00fblullah\u2019\u0131n yan\u0131nda oturuyordum. Bu esnada kendisine vahiy hali geldi ve b\u00fct\u00fcn v\u00fccudunu sekinet kaplad\u0131. B\u00f6yle olunca dizi benim dizimin \u00fczerine bast\u0131. Vallahi \u00f6mr\u00fcmde Ras\u00fblullah\u2019\u0131n dizinden daha a\u011f\u0131r bir \u015fey hissetmedim. Sonra vahiy hali ge\u00e7ti ve bana; \u201cYaz ey Zeyd!\u00bb<\/i> buyurdu\u2026\u201d[23]<\/a> Zeyd, Ras\u00fblullah\u2019\u0131n kom\u015fusu oldu\u011funu ve bir vahiy indi\u011finde kendisini \u00e7a\u011f\u0131r\u0131p yazd\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yler.[24]<\/a><\/p>\n

Allah Ras\u00fbl\u00fc (s.a.v) Zeyd\u2019in Kur\u2019\u00e2n bilgisini daima methetmi\u015ftir. Bunun bir \u00f6rne\u011fi \u015fu h\u00e2disedir: Teb\u00fck seferine \u00e7\u0131karken Neccaro\u011fullar\u0131\u2019n\u0131n sanca\u011f\u0131n\u0131 Um\u00e2re b. Hazm\u2019a vermi\u015fti. Daha sonra Zeyd\u2019i g\u00f6r\u00fcnce, sanca\u011f\u0131 Um\u00e2re\u2019den al\u0131p ona verdi. Um\u00e2re; \u201cY\u00e2 Ras\u00fblallah! Bana k\u0131zd\u0131n\u0131z m\u0131?\u201d diye sorunca Ras\u00fblullah; \u201cHay\u0131r! Vallahi k\u0131zmad\u0131m! Fakat siz de Kur\u2019\u00e2n\u2019\u0131 tercih ediniz! Zeyd, Kur\u2019\u00e2n\u2019\u0131 senden daha \u00e7ok ezberlemi\u015ftir. Burnu kesik zenci k\u00f6le bile olsa<\/i>, Kur\u2019\u00e2n\u2019\u0131 daha \u00e7ok ezberlemi\u015f olan kimse ba\u015fkalar\u0131na tercih edilir!\u201d<\/i> buyurdu. Evs ve Hazrec kabilelerine de, sancaklar\u0131n\u0131 Kur\u2019\u00e2n\u2019\u0131 daha \u00e7ok ezberlemi\u015f olan ki\u015filere vermelerini emretti.[25]<\/a> Allah Ras\u00fbl\u00fc: \u201c\u00dcmmetimin i\u00e7inde fer\u00e2iz ilmini en iyi bilen Zeyd b. S\u00e2bit\u2019tir<\/i>\u201d<\/i>[26]<\/a> buyurarak onun f\u0131k\u0131h alan\u0131ndaki ilmini de methetmi\u015ftir.<\/p>\n

Eb\u00fb Bekir (r.a) Zeyd\u2019in bu vas\u0131flar\u0131na ilaveten gen\u00e7li\u011fini, zek\u00e2s\u0131n\u0131, m\u00fckemmel ahl\u00e2k\u0131n\u0131 da zikretmi\u015ftir. T\u00fcm bunlara Zeyd\u2019in, Ras\u00fbl-i Ekrem ile Cebr\u00e2il\u2019in Ramazan\u2019da yapt\u0131\u011f\u0131 Arza-i Ah\u00eera\u2019ya kat\u0131ld\u0131\u011f\u0131n\u0131 ve vefat edinceye kadar insanlara buna g\u00f6re Kur\u2019\u00e2n \u00f6\u011fretti\u011fini de ilave etmeliyiz. \u0130\u015fte bu sebeple Hz. S\u0131dd\u00eek ona itimat etmi\u015f ve daha sonra Hz. Osman Mushaf \u00e7o\u011faltan k\u00e2tiplerin ba\u015f\u0131na onu tayin etmi\u015ftir.[27]<\/a><\/i><\/b><\/p>\n

Gerek vahiy gerekse di\u011fer konularda Allah Ras\u00fbl\u00fc\u2019n\u00fcn huzurunda en fazla k\u00e2tiplik yapan ki\u015fi Zeyd\u2019dir. \u00c7\u00fcnk\u00fc onun bundan ba\u015fka bir me\u015fguliyeti yoktu.[28]<\/a><\/p>\n

\n

b) Cem\u02bb Us\u00fbl\u00fc<\/h4>\n

Yukar\u0131da zikri ge\u00e7en toplant\u0131da Zeyd, bu i\u015f i\u00e7in te\u015fekk\u00fcl ettirilecek heyete ba\u015fkanl\u0131k yapma vazifesini kabul etmi\u015f, bu \u00e7al\u0131\u015fmay\u0131 teklif eden Hz. \u00d6mer de ona tam destek vermeye raz\u0131 olmu\u015ftu. Hz. Eb\u00fb Bekir, \u00d6mer ile Zeyd\u2019e; \u201cMescid\u2019in kap\u0131s\u0131na oturun, kim Allah\u2019\u0131n Kit\u00e2b\u0131\u2019ndan bir \u015fey hakk\u0131nda iki \u015fahit getirirse onu yaz\u0131n!\u201d dedi.[29]<\/a> Seh\u00e2v\u00ee bunu; \u201cRas\u00fblullah\u2019\u0131n huzurunda onu yazd\u0131\u011f\u0131na dair iki \u015fahit getirirse veya Kur\u2019\u00e2n\u2019\u0131n n\u00e2zil oldu\u011fu yedi harften bir \u015fey getirir de asla okunmayan bir \u015fey ilave etmedi\u011fine ve ba\u015fka bir vecih bilmedi\u011fine dair iki \u015fahit getirirse\u201d \u015feklinde a\u00e7\u0131klam\u0131\u015ft\u0131r.[30]<\/a> \u0130bn Hacer bunlara ilaveten iki \u015fahidin \u201cezber ve yaz\u0131\u201d da olabilece\u011fini s\u00f6yler. Buna g\u00f6re onlar\u0131n maksad\u0131 sadece ezberden de\u011fil, Ras\u00fblullah\u2019\u0131n huzurunda yaz\u0131lan \u015feyin ayn\u0131s\u0131ndan yazmak idi.[31]<\/a> S\u00fcy\u00fbt\u00ee\u2019ye g\u00f6re ise \u015fahitler, getirilen \u015feyin, vefat etti\u011fi sene Ras\u00fblullah\u2019a arzedilen \u015feylerden oldu\u011funa \u015fahitlik edeceklerdi.[32]<\/a> Bu g\u00f6r\u00fc\u015flerin en kuvvetlisi, bu \u015fahitli\u011fin, getirilen \u00e2yetlerin Allah Ras\u00fbl\u00fc\u2019n\u00fcn huzurunda yaz\u0131ld\u0131\u011f\u0131na dair olmas\u0131d\u0131r.[33]<\/a> Yani heyet, Kur\u2019\u00e2n\u2019\u0131 yaz\u0131ya ge\u00e7irme i\u015fini bizzat Ras\u00fblullah\u2019\u0131n \u00f6n\u00fcnde yaz\u0131lan malzemeler \u00fczerinden y\u00fcr\u00fct\u00fcyordu. Bunun bir sebebi de Allah Ras\u00fbl\u00fc\u2019n\u00fcn \u00f6n\u00fcnde ve sahabe huzurunda Kur\u2019\u00e2n\u2019\u0131n kitabeti esnas\u0131nda takip edilen yaz\u0131m tarz\u0131n\u0131n aynen muhafazas\u0131 noktas\u0131ndaki fevkal\u00e2de hassasiyet idi.[34]<\/a><\/p>\n

Cem\u02bb heyetinin \u00e7ok s\u0131k\u0131, son derece g\u00fcvenilir ve sa\u011flam \u00e7al\u0131\u015fma usulleri vard\u0131. Eb\u00fb Bekir, sadece Allah Ras\u00fbl\u00fc\u2019n\u00fcn huz\u00fbrunda yaz\u0131lm\u0131\u015f olan \u00e2yetleri, buna dair iki ki\u015finin \u015fahitlik etmesinden sonra kaydetmelerini emretmi\u015fti. Bu sebeple Zeyd, kendisi ve yan\u0131ndakiler ezbere bildikleri halde Ber\u00e2e s\u00fbresinin sonundaki \u00e2yeti yaz\u0131l\u0131 bir \u015fekilde buluncaya kadar yazmad\u0131.[35]<\/a> Bu \u015fart\u0131 yerine getirmek \u00fczere Halife Eb\u00fb Bekir, ehliyetli herkesin kat\u0131lmas\u0131 i\u00e7in genel bir davetiye \u00e7\u0131kard\u0131. Halifenin ferman ve talimat\u0131n\u0131 m\u00fcteakiben Hz. \u00d6mer mescidin kap\u0131s\u0131nda durup; \u201cKim Ras\u00fbl-i Ekrem\u2019den Kur\u2019\u00e2n \u00e2yetleri telakki ettiyse onu getirsin!\u201d dedi. Zira sahabiler Kur\u2019\u00e2n \u00e2yetlerini sahifelere, levhalara ve hurma dallar\u0131na yaz\u0131yorlard\u0131.[36]<\/a> \u015eevki Dayf, Bilal b. Reb\u00e2h\u2019\u0131n da Medine sokaklar\u0131n\u0131 ad\u0131m ad\u0131m gezerek ilanda bulundu\u011funu ve elinde Ras\u00fbl-i Ekrem\u2019in bizzat yazd\u0131rd\u0131\u011f\u0131 \u00e2yetler bulunan sahabilerin onlar\u0131 getirmesini s\u00f6yledi\u011fini kaydeder.[37]<\/sup><\/sup><\/a> Bunlardan hareketle bu ilm\u00ee \u00e7al\u0131\u015fman\u0131n tam anlam\u0131yla bir toplum gayretiyle b\u00fcy\u00fcy\u00fcp geli\u015fti\u011fini s\u00f6yleyebiliriz. Zaten \u00e7al\u0131\u015fma, merkez\u00ee bir toplanma yeri olan Mescid-i Nebev\u00ee\u2019de yapl\u0131yordu.[38]<\/a> Zerke\u015f\u00ee\u2019ye g\u00f6re \u00e2yetler da\u011f\u0131n\u0131k kaynaklardan toplanarak h\u00e2f\u0131zlar\u0131n ezberleriyle kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015f, b\u00f6ylece herkesin bu i\u015ften haberi olmu\u015f, yan\u0131nda yaz\u0131l\u0131 bir \u00e2yet bulunan hi\u00e7 kimse bu i\u015fin haricinde kalmam\u0131\u015f, b\u00f6ylece kimse Mushaf\u2019a konulan \u00e2yet ve s\u00fbreler hakk\u0131nda herhangi bir \u015f\u00fcphe duymam\u0131\u015f ve Kur\u2019\u00e2n\u2019\u0131n se\u00e7kin belirli ki\u015filerden topland\u0131\u011f\u0131 gibi bir \u015fik\u00e2yette bulunmam\u0131\u015ft\u0131r.[39]<\/a> Veli Kayhan\u2019\u0131n de\u011ferlendirmesine g\u00f6re bir taraftan -tabir caiz ise- avam\u0131 da i\u015fin i\u00e7ine kat\u0131p Mukaddes Metin\u2019in toplanmas\u0131nda onlar\u0131n g\u00f6n\u00fclleri de tatmin edilirken, bir taraftan da onlar\u0131n elindeki e\u011freti, b\u00f6l\u00fck p\u00f6r\u00e7\u00fck malzemeler toplanmak suretiyle ilerde bunlar \u00fczerinden ortaya at\u0131labilecek potansiyel bir fitnenin \u00f6n\u00fcne ge\u00e7ilmi\u015ftir.[40]<\/a><\/i><\/b><\/p>\n

Kur\u2019\u00e2n\u2019\u0131 cem\u02bb ederken, s\u00f6zl\u00fc kaynaklar da kullan\u0131l\u0131yordu. Nebiyy-i Ekrem\u2019in huzurunda yaz\u0131ld\u0131\u011f\u0131na dair iki \u015fahitle getirilen yaz\u0131l\u0131 kaynaklar, birbirleriyle kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131yor, bununla iktifa edilmeyip do\u011frudan Allah Ras\u00fbl\u00fc\u2019nden \u00f6\u011frenmi\u015f olan sahabenin h\u00e2f\u0131zalar\u0131yla da kar\u015f\u0131la\u015ft\u0131r\u0131larak sa\u011flamas\u0131 yap\u0131l\u0131yordu. Hem yaz\u0131lm\u0131\u015f, hem de ezberlenmi\u015f \u00e2yetlerin kabul\u00fc i\u00e7in ayn\u0131 s\u0131k\u0131 \u015fartlar ileri s\u00fcr\u00fclmek s\u00fbretiyle e\u015fit stat\u00fc korunmu\u015ftur.[41]<\/sup><\/sup><\/a> Mevl\u00e2n\u00e2 \u015eibl\u00ee bu hususta \u015f\u00f6yle der: \u201cHz. Zeyd\u2019in beyanat\u0131ndan kendisinin iki i\u015fle me\u015fgul oldu\u011fu a\u00e7\u0131\u011fa \u00e7\u0131k\u0131yor. Bunlar\u0131n biri, Kur\u2019\u00e2n\u2019\u0131n Allah Ras\u00fbl\u00fc\u2019n\u00fcn huzurunda yaz\u0131lan \u00e2yetlerini bulmak, di\u011feri bunlar\u0131 bir cild halinde toplamak. Yaz\u0131lar\u0131 toplad\u0131ktan sonra onlar\u0131 yerli yerine koymak icap ediyordu. Bunun i\u00e7in Zeyd de, beyanat\u0131nda anlatt\u0131\u011f\u0131 ve\u00e7hile h\u00e2f\u0131zlar\u0131n haf\u0131zas\u0131na m\u00fcracaat ediyordu. Esasen Hz. \u00d6mer de, Kur\u2019\u00e2n\u2019\u0131n toplanmas\u0131nda h\u00e2f\u0131zlar\u0131n h\u0131fz\u0131ndan istifade edebilmek i\u00e7in bu i\u015fe bir an evvel ba\u015flanmas\u0131n\u0131 teklif etmi\u015fti. \u00c7\u00fcnk\u00fc h\u00e2f\u0131zlar harp sebebiyle ortadan kalkacak olursa Kur\u2019\u00e2n\u2019\u0131n toplanmas\u0131 \u00e7ok m\u00fc\u015fkille\u015firdi. Fakat bundan maksat, Zeyd\u2019in h\u00e2f\u0131zlar taraf\u0131ndan okunan \u00e2yetleri yazd\u0131\u011f\u0131n\u0131 s\u00f6ylemek de\u011fildir. Zeyd, bu hususta yaln\u0131z Allah Ras\u00fbl\u00fc\u2019n\u00fcn huzurunda yaz\u0131lan yaz\u0131lara itimat ediyor, h\u00e2f\u0131zlar\u0131 bunlar\u0131 s\u0131ralamak i\u00e7in dinliyordu.\u201d[42]<\/a> Daha do\u011fru ifadesiyle kendi ezberinde de olmas\u0131na ra\u011fmen i\u015fi sa\u011flamla\u015ft\u0131rmak i\u00e7in tekrar h\u00e2f\u0131zlar\u0131 dinliyordu.<\/p>\n

Daha evvel deri, hurma dallar\u0131 gibi yaz\u0131 malzemeleri \u00fczerine yaz\u0131lm\u0131\u015f olan Kur\u2019\u00e2n, Hz. Eb\u00fb Bekir\u2019in emriyle neticede sahifeler \u00fczerine yaz\u0131larak cem\u02bb edilmi\u015f oldu.[43]<\/a> Ashab-\u0131 kiram Kur\u2019\u00e2n\u2019\u0131n g\u00fcn\u00fcm\u00fcze kadar gelen bu cem\u02bbi \u00fczerinde o g\u00fcn ittifak ettiler. Bu da Kur\u2019\u00e2n\u2019\u0131n \u00fcmmet i\u00e7inde bekas\u0131n\u0131 sa\u011flayarak Allah\u2019tan kullar\u0131na bir rahmet ve kolayl\u0131k oldu ve Allah\u2019\u0131n Kur\u2019\u00e2n\u2019\u0131 koruma va\u02bbdi b\u00f6ylece tahakkuk etti.[44]<\/a><\/p>\n

Cem\u02bb heyeti, insanlar\u0131n elinde bulunan yaz\u0131l\u0131 Kur\u2019\u00e2n \u00e2yetlerini toplamam\u0131\u015f olsalard\u0131 bile zaten Kur\u2019\u00e2n\u2019\u0131n tamam\u0131n\u0131 ezbere biliyorlard\u0131. \u00c7\u00fcnk\u00fc yirmi \u00fc\u00e7 senedir Kur\u2019\u00e2n\u2019\u0131 Ras\u00fblullah\u2019tan her vesileyle dinleyip duruyorlard\u0131. Onlar\u0131n korkusu, olmayan bir \u015feyi Kur\u2019\u00e2n\u2019a eklemek veya bir \u015feyi eksik b\u0131rakmak de\u011fildi. Onlar\u0131n korkusu daha sonraki zamanlarda sahih halinden baz\u0131 \u015feylerin kaybolmas\u0131 idi.[45]<\/a> Bu usulle sadece bir sa\u011flama yapm\u0131\u015f oldular ve Kur\u2019\u00e2n hakk\u0131nda hi\u00e7bir \u015f\u00fcphe ihtimali olmad\u0131\u011f\u0131n\u0131 g\u00f6sterdiler. Bunun yan\u0131nda bir de baz\u0131 sahabilerin mensuh \u00e2yetler hakk\u0131ndaki eksik bilgileri tamamlanm\u0131\u015f, Arza-i Ah\u00eera\u2019da neshedilen \u00e2yetler ayr\u0131lm\u0131\u015f, Kur\u2019\u00e2n\u2019\u0131n son hali herkesin g\u00f6z\u00fc \u00f6n\u00fcne konmu\u015f oldu.<\/p>\n

Kur\u2019\u00e2n, Ras\u00fbl-i Ekrem\u2019in vefat\u0131ndan alt\u0131 ay sonra toplanm\u0131\u015ft\u0131r. O zaman bizzat Ras\u00fbl-i Ekrem\u2019den Kur\u2019\u00e2n dinleyenlerin hemen hepsi hayatta idi. Allah Ras\u00fbl\u00fc\u2019nden Kur\u2019\u00e2n\u2019\u0131 alarak ezberleyen ashab-\u0131 kiram, Kur\u2019\u00e2n\u2019\u0131n toplanmas\u0131na nezaret ediyorlard\u0131.[46]<\/a> Sonunda b\u00fct\u00fcn s\u00fbrelerin \u00e2yetleri, Zeyd b. Sabit taraf\u0131ndan sahabenin \u00e7o\u011funlu\u011funun kontrol\u00fc alt\u0131nda \u00f6zel sayfalarda topland\u0131. Sonra da bu sayfalardan y\u00fczlerce mushaf yaz\u0131ld\u0131.[47]<\/a> Hz. Eb\u00fb Bekir zaman\u0131ndaki cem\u02bb ameliyesi yakla\u015f\u0131k bir sene s\u00fcrd\u00fc.[48]<\/a><\/p>\n

\n

c) Suhuf ile Mushaf Aras\u0131ndaki Fark<\/h4>\n

Derleme i\u015fi bitince Kur\u2019\u00e2n, Hz. Eb\u00fb Bekir\u2019in g\u00f6zetiminde \u201cdevlet ar\u015fivi\u201dne yerle\u015ftirildi.[49]<\/a> \u00d6zetle Hz. Eb\u00fb Bekir\u2019in katk\u0131s\u0131, Medine\u2019ye da\u011f\u0131lm\u0131\u015f durumdaki birinci el Kur\u2019\u00e2n par\u00e7alar\u0131n\u0131 toplama ve bunlar\u0131 tek bir ana n\u00fcsha haline getirmekti. Bu derlemeye Suhuf<\/i> ad\u0131 verildi.[50]<\/a> \u0130bn Hacer, \u201csuhuf\u201d<\/i> ile \u201cMushaf\u201d<\/i> aras\u0131ndaki fark\u0131 \u015f\u00f6yle anlam\u0131\u015ft\u0131r: Suhuf, Eb\u00fb Bekir zaman\u0131nda \u00fczerine Kur\u2019\u00e2n yaz\u0131l\u0131p cem\u02bb edilen yapraklar idi. Bunlar da\u011f\u0131n\u0131k s\u00fbreler halinde idi. Her bir s\u00fbrenin \u00e2yetleri kendi ba\u015f\u0131na tertip edilmi\u015fti ancak s\u00fbreler birbiri pe\u015fine tertip edilmemi\u015fti. Bunlar istinsah edilip birbiri ard\u0131nca tertip edilince Mushaf oldu.[51]<\/a> A\u02bbzam\u00ee ise bunu \u015fu \u015fekilde izah eder: \u201c\u00abSuhuf\u00bb kelimesi, \u00absahife\u00bbnin \u00e7o\u011fuludur. Zeyd\u2019in gayretleriyle b\u00fct\u00fcn s\u00fbre ve \u00e2yetler uygun \u015fekilde tanzim edildi ve b\u00fcy\u00fck ihtimalle Medine\u2019de h\u00e2kim olan yaz\u0131 ve iml\u00e2 kurallar\u0131 (Resm\u00fc\u2019l-Hatti\u2019l-Meden\u00ee) kullan\u0131larak yaz\u0131ld\u0131. Nitekim Zeyd do\u011fma b\u00fcy\u00fcme Medine\u2019li idi. Fakat \u00f6yle g\u00f6r\u00fcn\u00fcyor ki bu maksat i\u00e7in farkl\u0131 boyutlarda yapraklar kullan\u0131lm\u0131\u015ft\u0131. Bu sebeple Suhuf denilmi\u015f olabilir. Yaln\u0131zca on be\u015f sene sonra, Halife Osman, geni\u015fleyen m\u00fcsl\u00fcman b\u00f6lgelerine Mushaf n\u00fcshalar\u0131 g\u00f6ndermek istedi\u011finde, asker\u00ee fetihlerden elde edilen gelirler kaliteli k\u00e2\u011f\u0131t ula\u015f\u0131m\u0131n\u0131 art\u0131rm\u0131\u015f ve Hz. Osman e\u015fit ebatta sayfalardan olu\u015fan kitaplar haz\u0131rlayabilmi\u015fti. Bunlara da Mushaf<\/i> denildi.\u201d[52]<\/a> Veya \u015f\u00f6yle de d\u00fc\u015f\u00fcn\u00fclebilir: Hz. Eb\u00fb Bekir\u2019in cem\u02bb etti\u011fi sahifeler ciltlenmi\u015f, birbirine ba\u011flanm\u0131\u015f halde de\u011fildi. Sahifeler \u00fcst \u00fcste konulmu\u015f vaziyette idi.[53]<\/a> Bu sebeple ona \u201csuhuf\u201d, Hz. Osman\u2019\u0131n \u00e7o\u011falt\u0131p birbirine biti\u015ftirdi\u011fi sayfalara da \u201cMushaf\u201d denilmi\u015f olabilir.<\/p>\n

\n

d) Hz. Osman Zaman\u0131ndaki Cem\u02bb Faaliyeti<\/h4>\n

Hz. Osman zaman\u0131nda yine Zeyd b. S\u00e2bit ba\u015fkanl\u0131\u011f\u0131ndaki bir heyet taraf\u0131ndan Kur\u2019\u00e2n n\u00fcshalar\u0131 \u00e7o\u011falt\u0131ld\u0131. Di\u011fer bir anlay\u0131\u015fa g\u00f6re Hz. Osman, Zeyd b. S\u00e2bit ba\u015fkanl\u0131\u011f\u0131ndaki on iki ki\u015filik heyete Kur\u2019\u00e2n\u2019\u0131 yeniden cem\u02bb ettirdi. Bunu Hz. Eb\u00fb Bekir zaman\u0131nda cem\u02bb edilen Mushaf ile kar\u015f\u0131la\u015ft\u0131rd\u0131 ve aralar\u0131nda hi\u00e7bir fark olmad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. Bu da Kur\u2019\u00e2n\u2019\u0131n ba\u015ftan beri il\u00e2hi bir muhafaza alt\u0131nda oldu\u011funu ve her iki devirde Kur\u2019\u00e2n\u2019\u0131 cem\u02bb ederken kullan\u0131lan usul ve metodlar\u0131n sa\u011flaml\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.[54]<\/sup><\/sup><\/a><\/p>\n

Ali b. Eb\u00ee T\u00e2lib \u015f\u00f6yle demi\u015ftir: \u201cAllah\u2019\u0131n rahmeti Eb\u00fb Bekir\u2019in \u00fczerine olsun! (Kur\u2019\u00e2n\u2019\u0131) ilk defa iki kapak aras\u0131na toplad\u0131.\u201d[55]<\/a> \u201cMushaflar hususunda insanlar\u0131n en b\u00fcy\u00fck ecir sahibi olan\u0131 Eb\u00fb Bekir\u2019dir. \u00c7\u00fcnk\u00fc Eb\u00fb Bekir Kur\u2019\u00e2n\u2019\u0131 ilk defa iki kapak aras\u0131na toplayan ki\u015fidir.\u201d[56]<\/a><\/p>\n

\u0130bn Kes\u00eer\u2019e g\u00f6re Hz. Osman Mushaf\u2019\u0131 cem\u02bb ettirip \u015fahs\u00ee Mushaflar\u0131 yakt\u0131rmak suretiyle insanlar\u0131, Kur\u2019\u00e2n hususunda ihtilafa d\u00fc\u015fmemeleri i\u00e7in bir k\u0131raat (harf) \u00fczere toplam\u0131\u015ft\u0131r. Bu onun en b\u00fcy\u00fck faziletlerinden biridir. B\u00fct\u00fcn sahabe bu konuda ona muvafakat etmi\u015ftir. \u0130bn Mes\u02bb\u00fbd\u2019un, vazife kendisine verilmedi\u011fi i\u00e7in ba\u015ftan biraz k\u0131r\u0131ld\u0131\u011f\u0131 ancak daha sonra di\u011fer sahabeye muvafakat etti\u011fi rivayet edilir.[57]<\/a> <\/b>Hz. <\/b>Ali bu hususta; \u201cBunu Osman yapmasayd\u0131 ben mutlaka yapard\u0131m!\u201d demi\u015ftir.[58]<\/a> Yine \u0130bn Kes\u00eer\u2019e g\u00f6re d\u00f6rt imam Hz. Eb\u00fb Bekir, \u00d6mer, Osman ve Ali Kur\u2019\u00e2n\u2019\u0131n cem\u02bbinin, dinin maslahatlar\u0131ndan biri oldu\u011fu hususunda ittifak etmi\u015flerdir ki onlar, Ras\u00fblullah\u2019\u0131n haklar\u0131nda: \u201cBenim ve benden sonraki hid\u00e2yet \u00fczere olan R\u00e2\u015fit Halifeler\u2019in s\u00fcnnetine s\u0131ms\u0131k\u0131 sar\u0131l\u0131n!\u201d<\/i>[59]<\/a> buyurdu\u011fu Halifeler\u2019dir.[60]<\/a><\/p>\n

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e) Kur\u2019an\u2019\u0131n Cem\u02bbi \u0130le Muhafazas\u0131 Aras\u0131ndaki \u0130li\u015fki<\/h4>\n

Dihlev\u00ee\u2019ye g\u00f6re Cen\u00e2b-\u0131 Hak, \u201c<\/b>\u015e\u00fcphesiz onu, toplamak (senin kalbine yerle\u015ftirmek) ve onu okutmak bize aittir<\/b>\u201d<\/b>[61]<\/a> \u00e2yet-i kerimesinin z\u0131mn\u0131nda Kur\u2019\u00e2n\u2019\u0131n Mushaflarda cem\u02bb edilece\u011fini, toplanaca\u011f\u0131n\u0131 haber vermi\u015ftir.[62]<\/a> \u015eibl\u00ee\u2019ye g\u00f6re bu \u00e2yetteki Kur\u2019\u00e2n\u2019\u0131n cem\u02bbinden murad, onun bir b\u00fct\u00fcn halinde toplanmas\u0131 ve \u00e2yetlerinin tertibidir.[63]<\/a><\/p>\n

Yine Dihlev\u00ee\u2019ye g\u00f6re \u201cKur\u2019\u00e2n\u2019\u0131 kesinlikle biz indirdik; elbette onu yine biz koruyaca\u011f\u0131z\u201d<\/b>[64]<\/a>, \u201cOnu \u00e7ar\u00e7abuk almak i\u00e7in dilini k\u0131m\u0131ldatma! \u015e\u00fcphesiz onu, toplamak (senin kalbine yerle\u015ftirmek) ve onu okutmak bize aittir. O halde, biz onu okudu\u011fumuz zaman, sen onun okunu\u015funu takip et. Sonra \u015f\u00fcphen olmas\u0131n ki, onu a\u00e7\u0131klamak da bize aittir\u201d<\/b>[65]<\/a> <\/b>\u00e2yetleri de Kur\u2019\u00e2n\u2019\u0131n korunaca\u011f\u0131na, dolay\u0131s\u0131yla cem\u02bb edilece\u011fine i\u015faret etmektedir. Di\u011fer taraftan Cen\u00e2b-\u0131 Hak bir kuds\u00ee hadiste; \u201c(Ey Ras\u00fbl\u00fcm) sana suyun y\u0131kayamayaca\u011f\u0131 bir kitap indirdim\u201d <\/i>buyurmu\u015ftur.[66]<\/a> Dihlev\u00ee\u2019ye g\u00f6re bu ifade, Ben\u00ee \u00c2dem\u2019in Kur\u2019\u00e2n\u2019\u0131 yok etmek i\u00e7in ortaya koyaca\u011f\u0131 gayretlerin ba\u015far\u0131ya ula\u015famayaca\u011f\u0131ndan kinayedir. Allah onu koruyacakt\u0131r. Onu koruma yolu ise Mushaflarda cem\u02bb edilmesi, insanlar\u0131n kalplerinin onu tilavete ve tefsir etmeye y\u00f6nlendirilmesidir.[67]<\/a> Bu hususta Hulef\u00e2-i R\u00e2\u015fid\u00een\u2019in takdire \u015f\u00e2yan gayretleri olmu\u015ftur. Kur\u2019\u00e2n iki kapak aras\u0131na toplanm\u0131\u015f, \u00e2limler onun \u00fczerinde ittifak etmi\u015f, m\u00fctevatiren gelen nakiller de buna \u015fahitlik etmi\u015ftir. B\u00f6ylece Kur\u2019\u00e2n\u2019\u0131n korunmas\u0131 va\u02bbdi, halifelerin eliyle ger\u00e7ekle\u015fmi\u015ftir. Bu da onlar\u0131n faziletleri c\u00fcmlesindendir.[68]<\/a><\/p>\n

Dihlev\u00ee\u2019ye g\u00f6re K\u0131y\u00e2me s\u00fbresindeki \u201ckur\u2019\u00e2n\u201d, \u201ccem\u02bb\u201d ve \u201cbey\u00e2n\u201d kelimelerini yak\u0131n m\u00e2nalara hamletmek bel\u00e2gat a\u00e7\u0131s\u0131ndan do\u011fru de\u011fildir. Bu sebeple \u201conun cem\u02bbi bize aittir\u201d<\/b> \u00e2yeti, \u201conu mushaflarda toplama va\u02bbdimi yerine getirmek bana aittir\u201d demektir. \u201cOnu okutmak bize aittir\u201d <\/b>k\u0131sm\u0131, \u201ctevat\u00fcr silsilesinin kopmamas\u0131 i\u00e7in \u00fcmmetin k\u0131raat \u00e2limlerini ve avam\u0131n\u0131 Kur\u2019\u00e2n til\u00e2vetine muvaffak k\u0131lar\u0131z\u201d demektir. \u201cSonra \u015f\u00fcphen olmas\u0131n ki, onu a\u00e7\u0131klamak da bize aittir\u201d <\/b>\u00e2yeti ise \u201c\u00e2limlerin bir k\u0131sm\u0131n\u0131 Kur\u2019\u00e2n\u2019\u0131n garib kelimelerini, sebeb-i n\u00fcz\u00fbl\u00fcn\u00fc a\u00e7\u0131klamaya, b\u00f6ylece ahk\u00e2m\u0131n\u0131 do\u011fru bir \u015fekilde beyan etmeye muvaffak k\u0131larak her as\u0131rda Kur\u2019\u00e2n\u2019\u0131n m\u00e2nalar\u0131n\u0131 a\u00e7\u0131klamak bana aittir\u201d demektir. \u201cCem\u02bb\u201d ile \u201ckur\u2019\u00e2n\u201d kelimeleri aras\u0131nda \u201cvav\u201d harfi kullan\u0131l\u0131rken, bunlarla \u201cbeyan\u201d kelimesi aras\u0131nda \u201cs\u00fcmme\u201d edat\u0131 kullan\u0131lm\u0131\u015ft\u0131r. Bu da Kur\u2019\u00e2n\u2019\u0131n tilavetinin, cem\u2019i ile birlikte olaca\u011f\u0131na, tefsir ilminin ise daha sonra ortaya \u00e7\u0131kaca\u011f\u0131na i\u015faret etmektedir. V\u00e2k\u0131ada da b\u00f6yle olmu\u015ftur. Cen\u00e2b-\u0131 Hak bu va\u02bbdini \u015eeyhayn\u2019in eliyle tahakkuk ettirmi\u015ftir. Bu da \u201cHil\u00e2fet-i H\u00e2ssa\u201dn\u0131n[69]<\/a> gereklerindendir.[70]<\/a><\/p>\n

Kur\u2019\u00e2n\u2019\u0131n cem\u02bbi, Hz. Eb\u00fb Bekir i\u00e7in b\u00fcy\u00fck bir fazilettir. \u00c7\u00fcnk\u00fc Ras\u00fblullah (s.a.v) \u0130sl\u00e2m\u2019da hay\u0131rl\u0131 bir \u00e7\u0131\u011f\u0131r a\u00e7an\u0131n, hem bunun sevab\u0131n\u0131, hem de o yoldan gidenlerin sevaplar\u0131n\u0131n bir benzerini alaca\u011f\u0131n\u0131 haber vermi\u015ftir.[71]<\/a> O g\u00fcnden K\u0131yamet\u2019e kadar Kur\u2019\u00e2n\u2019\u0131 rahat bir \u015fekilde okuyup ezberleyenlerin sevaplar\u0131n\u0131n bir mislinin Hz. Eb\u00fb Bekir\u2019e de verilece\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde bunun nas\u0131l b\u00fcy\u00fck bir fazilet oldu\u011funu anlayabiliriz.[72]<\/a><\/p>\n


<\/p>\n
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[1]<\/a> Z\u00fcrk\u00e2n\u00ee, Muhammed Abd\u00fclaz\u00eem (v. 1367\/1948), Men\u00e2hil\u00fc\u2019l-\u02bbirf\u00e2n <\/i>(I-II), Matbaat\u00fc \u0130sa el-B\u00e2b\u00ee, et-Tab\u02bbat\u00fc\u2019s-S\u00e2lise, ts., I, 240, 246; Salih, Subh\u00ee, Meb\u00e2his f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n,<\/i> D\u00e2ru\u2019l-\u0130lm li\u2019l-Mel\u00e2y\u00een, 2000, s. 65.<\/p>\n<\/div>\n

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[2]<\/a> It\u0131r, Nureddin, Cem\u02bbu\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem ve tevs\u00eekuh\u00fb f\u00ee ahdi\u2019n-Neb\u00ee (s.a.v)<\/i>, D\u0131me\u015fk: D\u00e2ru\u2019l-\u011eavs\u00e2n\u00ee, 1432\/2011, s. 7.<\/p>\n<\/div>\n

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[3]<\/a> Kevser\u00ee, Muhammed Z\u00e2hid (v. 1952), Mak\u00e2l\u00e2t\u00fc\u2019l-Kevser\u00ee,<\/i> el-Env\u00e2r, 1373, s. 23. Bkz. It\u0131r, Cem\u02bbu\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem, <\/i>s. 43-51.<\/p>\n<\/div>\n

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[4]<\/a> Buh\u00e2r\u00ee, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 21; Eb\u00fb D\u00e2vud, Vitr, 14; Tirmiz\u00ee, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 15; \u0130bn M\u00e2ce, Mukaddime, 16; D\u00e2rim\u00ee, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 2; Ahmed, I, 153.<\/p>\n<\/div>\n

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[5]<\/a> el-Furk\u00e2n 25\/4-5.<\/p>\n<\/div>\n

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[6]<\/a> el-Kehf 18\/28.<\/p>\n<\/div>\n

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[7]<\/a> Bkz. Ahmed, III, 235, 137; Buh\u00e2r\u00ee, Cen\u00e2iz, 41, Cih\u00e2d 9, Vitr 7, Me\u011f\u00e2z\u00ee 28; M\u00fcslim, \u0130m\u00e2re, 147.<\/p>\n<\/div>\n

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[8]<\/a> Kevser\u00ee, Mak\u00e2l\u00e2t<\/i>, s. 25.<\/p>\n<\/div>\n

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[9]<\/a> Buh\u00e2r\u00ee, Bed\u2019\u00fc\u2019l-Vahy, 5, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 7, Men\u00e2k\u0131b, 25; M\u00fcslim, Fed\u00e2il\u00fc\u2019s-Sah\u00e2be, 98-99; \u0130bn M\u00e2ce, Cen\u00e2iz, 64; Ahmed, I, 405, VI, 282; Kevser\u00ee, Mak\u00e2l\u00e2t<\/i>, s. 26.<\/p>\n<\/div>\n

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[10]<\/a> Kevser\u00ee, Mak\u00e2l\u00e2t<\/i>, s. 26. Arza-i ah\u00eera\u2019ya \u201cCem\u02bb-i Nebev\u00ee\u201d ismi de verilir (Kevser\u00ee, Mak\u00e2l\u00e2t<\/i>, s. 42).<\/p>\n<\/div>\n

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[11]<\/a> Bkz. Abese 80\/13; el-Beyyine 98\/2; Buh\u00e2r\u00ee, Ez\u00e2n, 54, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 6; Beyhak\u00ee, \u015euab<\/i>, IV, 8\/2108; \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 12-13; A\u02bbzam\u00ee, Kur\u2019\u00e2n Tarihi,<\/i> s. 105-116. Hatta sahabiler hadisleri de yaz\u0131yorlard\u0131. Allah Ras\u00fbl\u00fc (s.a.v) birbirine kar\u0131\u015fmamas\u0131 ve Kur\u2019\u00e2n\u2019a olan ilginin azalmamas\u0131 gibi sebeplerle ilk zamanlar sahabenin kendisinden Kur\u2019\u00e2n\u2019dan ba\u015fka bir \u015fey yazmas\u0131n\u0131 yasaklad\u0131 (Ahmed, III, 12, 21, 39, 56; M\u00fcslim, Z\u00fchd, 72). Konuyla ilgili yap\u0131lan baz\u0131 \u00e7al\u0131\u015fmalar i\u00e7in bkz. \u0130sb\u00eend\u00e2r\u00ee, Abdurrahman \u00d6mer Muhammed, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in Mekke D\u00f6neminde Yaz\u0131l\u0131\u015f\u0131,<\/i> trc. Veli Kayhan, \u0130stanbul: \u0130fav, 2014; Kayhan, Veli, Kur\u2019\u00e2n Vahyinin Yaz\u0131ld\u0131\u011f\u0131 \u0130lk Malzeme, <\/i>\u0130stanbul: \u0130fav, 2014.<\/p>\n<\/div>\n

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[12]<\/a> Zerke\u015f\u00ee, el-B\u00fcrh\u00e2n,<\/i> I, 235; \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 12; A\u02bbzam\u00ee, Kur\u2019\u00e2n Tarihi,<\/i> s. 117.<\/p>\n<\/div>\n

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[13]<\/a> \u0130bn Eb\u00ee \u015eeybe, Musannef<\/i>, IV, 218\/19448; Ahmed, V, 184; Tirmiz\u00ee, Men\u00e2k\u0131b, 74\/3954; Taber\u00e2n\u00ee, el-Mu\u02bbcem\u00fc\u2019l-keb\u00eer, <\/i>V, 158\/4933; H\u00e2kim, II, 249, 668\/2900, 4217. Zeheb\u00ee, bu rivayetin Buh\u00e2r\u00ee ve M\u00fcslim\u2019in \u015fartlar\u0131 \u00fczere oldu\u011funu s\u00f6ylemi\u015f, \u015euayb Arna\u00fbt \u201chasen\u201d, Elb\u00e2n\u00ee de \u201csahih\u201d demi\u015ftir. Buh\u00e2r\u00ee, \u201cTe\u2019l\u00eef\u00fc\u2019l-Kur\u2019\u00e2n\u201d ismini verdi\u011fi b\u00e2b\u0131nda buna delil olacak ba\u015fka rivayetler de zikreder (Buh\u00e2r\u00ee, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 6. Kr\u015f. Abd\u00fcrrazzak, Musannef<\/i>, III, 352).<\/p>\n<\/div>\n

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[14]<\/a> Beyhak\u00ee, \u015euab<\/i>, I, 342\/169, IV, 8\/2108; Zerke\u015f\u00ee, el-Burh\u00e2n,<\/i> I, 237-238; It\u0131r, Cem\u02bbu\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem, <\/i>s. 53.<\/p>\n<\/div>\n

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[15]<\/a> Fayda, \u201cEb\u00fb Bekir\u201d mad., D\u0130A,<\/i> X,\u00a0105.<\/p>\n<\/div>\n

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[16]<\/a> \u00d6mer\u00ee, Asru\u2019l-hil\u00e2feti\u2019r-r\u00e2\u015fide,<\/i> s. 74.<\/p>\n<\/div>\n

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[17]<\/a> Kur\u2019\u00e2n\u2019\u0131 binlerce ki\u015fi ezberlemi\u015f, ted\u00e2r\u00fcs etmi\u015f ve Arap Yar\u0131madas\u0131\u2019n\u0131n her taraf\u0131na ta\u015f\u0131m\u0131\u015ft\u0131. Bu sebeple Kur\u2019\u00e2n\u2019\u0131n eksilmesinden korkulmuyordu. Hz. \u00d6mer\u2019in korktu\u011fu \u015fey, Hur\u00fbf-i Seb\u02bba\u2019dan baz\u0131 \u015feylerin ve Allah Ras\u00fbl\u00fc\u2019n\u00fcn huzurunda yaz\u0131lan sayfalar\u0131n kaybolmas\u0131yla onlar\u0131n yaz\u0131l\u0131\u015f \u015fekillerinin bilinememesi idi. Yani o, Ras\u00fblullah (s.a.v) taraf\u0131ndan hususi olarak takrir edilen Resm-i Mushaf\u2019\u0131n kaybolmas\u0131ndan korkmu\u015ftu (Ferm\u00e2v\u00ee, Abd\u00fclhay H\u00fcseyn, Resm\u00fc\u2019l-Mushaf ve naktuh\u00fb,<\/i> Mekket\u00fc\u2019l-M\u00fckerreme: D\u00e2ru N\u00fbri\u2019l-Mekteb\u00e2t, 1425\/2004, s. 93, 105).<\/p>\n<\/div>\n

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[18]<\/a> Kevser\u00ee\u2019ye g\u00f6re Hz. Eb\u00fb Bekir, Kur\u2019\u00e2n\u2019\u0131n yaz\u0131ya ge\u00e7irilmesini g\u00fcnah sayd\u0131\u011f\u0131 i\u00e7in de\u011fil, Kur\u2019\u00e2n sayfalara yaz\u0131ld\u0131\u011f\u0131nda, onun muhafazas\u0131n\u0131 herkesin ba\u015fkas\u0131ndan bekleyece\u011fi ve ezberlenmesi konusunda tembelli\u011fe yol a\u00e7abilece\u011fi m\u00fclahazas\u0131yla ba\u015flang\u0131\u00e7ta bu i\u015fte teredd\u00fct etmi\u015ftir. Cen\u00e2b-\u0131 Hak (c.c), \u201cAllah taraf\u0131ndan, tertemiz sayfalar okuyan bir ras\u00fbl\u2026\u201d <\/b>(el-Beyyine 98\/2) buyurdu\u011fu h\u00e2lde \u00e2yetlerin yaz\u0131ya ge\u00e7irilmesinin g\u00fcnah oldu\u011fu nas\u0131l tasavvur edilebilir?! (Mak\u00e2l\u00e2t<\/i>, s. 28)<\/p>\n<\/div>\n

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[19]<\/a> Sahabiler tev\u00e2t\u00fcr halinde bu \u00e2yetleri ezbere biliyorlard\u0131 ama Zeyd i\u015fi sa\u011flama almak istiyor, yaz\u0131 ve iki \u015fahit de talep ediyordu.<\/p>\n<\/div>\n

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[20]<\/a> et-Tevbe 9\/128-129. Yani Zeyd bu \u00e2yeti, Nebiyy-i Ekrem\u2019in vahiy k\u00e2tiplerinden bi\u00adrinin yan\u0131nda yaz\u0131lm\u0131\u015f olarak bulamam\u0131\u015ft\u0131r. Yoksa bu \u00e2yeti ondan ba\u015fkas\u0131 ez\u00adberlememi\u015fti demek de\u011fildir. Zira bu \u00e2yeti pek\u00e7ok kimse ezberlemi\u015f, namaz i\u00e7inde ve namaz haricinde tilavet etmekte idi. Di\u011fer rivayetlere bakarak Zeyd\u2019in bu ifadesini, \u201cBu \u00e2yetleri ilk anda sadece Eb\u00fb Huzeyme\u2019nin yan\u0131nda buldum, daha sonra H\u00e2ris b. Huzeyme de onlar\u0131 yaz\u0131l\u0131 olarak getirdi\u201d \u015feklinde anlamak da m\u00fcmk\u00fcnd\u00fcr (Bkz. Zerke\u015f\u00ee, el-Burh\u00e2n,<\/i> I, 239; \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 15). Nitekim \u00dcbey b. Ka\u02bbb\u2019\u0131n bu \u00e2yetleri, Ras\u00fblullah\u2019\u0131n kendisine okuttu\u011funu s\u00f6yleyerek onlara imla ettirdi\u011fi rivayet edilir (\u0130bn Eb\u00ee D\u00e2vud, Eb\u00fb Bekr Abdullah b. Eb\u00ee D\u00e2v\u00fbd S\u00fcleym\u00e2n b. E\u015f\u02bbas es-Sicist\u00e2n\u00ee (\u00f6. 316\/929), Kit\u00e2b\u00fc\u2019l-Mes\u00e2hif,<\/i> thk. Muhammed b. Abduh, K\u00e2hire: el-F\u00e2r\u00fbk el-Had\u00eese, 1423\/2002, s. 56 [isn\u00e2d\u0131nda \u0131nk\u0131t\u00e2\u02bb vard\u0131r]; Seh\u00e2v\u00ee, Eb\u00fc\u2019l-Hasen Alem\u00fcdd\u00een Al\u00ee b. Muhammed b. Abdissamed (v. 643\/1245), Cem\u00e2l\u00fc\u2019l-kurr\u00e2\u2019 ve kem\u00e2l\u00fc\u2019l-ikr\u00e2\u2019<\/i>, thk. Merv\u00e2n el-At\u0131yye – Muhsin Har\u00e2be, Beyrut: D\u00e2ru\u2019l-Me\u2019m\u00fbn, 1418\/1997, s. 163). Neticede Allah taraf\u0131ndan adaleti ve d\u00fcr\u00fcstl\u00fc\u011f\u00fc teyit edilen sahabiler, bu \u00e2yetleri bize tevat\u00fcren nakletmi\u015flerdir. Zeyd\u2019in bu ifadesi ayn\u0131 zamanda, Kur\u2019\u00e2n\u2019\u0131n cem\u02bbi esnas\u0131nda Zeyd\u2019in kendi yaz\u0131 ve ezberinin yeterli g\u00f6r\u00fclmeyip i\u015fin \u00e7ok s\u0131k\u0131 tutuldu\u011funu ve sa\u011flam yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermektedir (\u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 13).<\/p>\n<\/div>\n

\n

[21]<\/a> Buhar\u00ee, Fed\u00e2ilu\u2019l-Kur\u2019\u00e2n 3, 4, Tefsir, 9\/20, Ahk\u00e2m 37; Tirmiz\u00ee, Tefsir, 9\/3103; Taber\u00ee, Tefs\u00eer,<\/i> I, 59-60. Bu konudaki rivayetlerin tahlili i\u00e7in bkz. Erkut, Abd\u00fclkadir, Hz. Ebubekir D\u00f6neminde Kur\u2019\u00e2n\u2019\u0131n Cem\u02bbiyle \u0130lgili Rivayetlerin Tahlili,<\/i> (Bas\u0131lmam\u0131\u015f Y\u00fcksek Lisans Tezi), Ankara \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, 2003.<\/p>\n<\/div>\n

\n

[22]<\/a> Ahmed, V, 186. Bkz. \u0130bn Sa\u02bbd, II, 358; Buh\u00e2r\u00ee, Ahk\u00e2m, 40; Eb\u00fb D\u00e2v\u00fbd, \u0130lim, 3\/3645; Tirmiz\u00ee, \u0130stizan, 22\/2715; \u0130bn Eb\u00ee D\u00e2vud, el-Mes\u00e2hif,<\/i> s. 34-36.<\/p>\n<\/div>\n

\n

[23]<\/a> Ahmed, V, 190-191. Kr\u015f. Buh\u00e2r\u00ee, Cih\u00e2d, 30.<\/p>\n<\/div>\n

\n

[24]<\/a> \u0130bn Eb\u00ee D\u00e2vud, el-Mes\u00e2hif,<\/i> s. 37.<\/p>\n<\/div>\n

\n

[25]<\/a> V\u00e2k\u0131d\u00ee, III, 1003.<\/p>\n<\/div>\n

\n

[26]<\/a> \u0130bn-i M\u00e2ce, Mukaddime, 11\/154; Eb\u00fb Ya\u02bbl\u00e2, M\u00fcsned<\/i>, X, 141\/5763. \u015euayb Arna\u00fbt \u201csahih\u201d oldu\u011funu s\u00f6ylemi\u015ftir.<\/p>\n<\/div>\n

\n

[27]<\/a> Zerke\u015f\u00ee, el-Burh\u00e2n,<\/i> I, 237; A\u02bbzam\u00ee, Kur\u2019\u00e2n Tarihi,<\/i> s. 119. Bu vazifeye Zeyd\u2019in tercih edilmesinin sebepleri i\u00e7in bkz. \u015een, Ziya, Kur\u2019\u00e2n\u2019\u0131n Metinle\u015fme S\u00fcrecinde Ortaya \u00c7\u0131kan Problemler,<\/i> (Bas\u0131lmam\u0131\u015f Doktora Tezi), Dokuz Eyl\u00fcl \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, \u0130zmir 2006, s. 128-133.<\/p>\n<\/div>\n

\n

[28]<\/a> Ferm\u00e2v\u00ee, Resm\u00fc\u2019l-Mushaf ve naktuh\u00fb,<\/i> s. 86.<\/p>\n<\/div>\n

\n

[29]<\/a> \u0130bn Eb\u00ee D\u00e2vud, el-Mes\u00e2hif<\/i>, s. 51. \u0130bn Hacer, \u201c\u0131nk\u0131ta bulunmakla birlikte ric\u00e2li sikad\u0131r\u201d demi\u015ftir (Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 14). \u0130bn Kes\u00eer, \u201cmunkat\u0131\u02bb hasen\u201d demi\u015ftir (Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n<\/i> (Tefs\u00eer<\/i>\u2019in mukaddimesinde I, 26).<\/p>\n<\/div>\n

\n

[30]<\/a> Seh\u00e2v\u00ee, Cem\u00e2l\u00fc\u2019l-kurr\u00e2\u2019<\/i>, s. 161.<\/p>\n<\/div>\n

\n

[31]<\/a> \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 14-15.<\/p>\n<\/div>\n

\n

[32]<\/a> S\u00fcy\u00fbt\u00ee, el-\u0130tk\u00e2n<\/i>, I, 206. Hz. Eb\u00fb Bekir ve daha sonra Hz. Osman, Kur\u2019\u00e2n\u2019\u0131n \u015fahit tutmayla ilgili emrine uymu\u015flard\u0131r. Zira Cen\u00e2b-\u0131 Hak, belli bir s\u00fcre i\u00e7in bor\u00e7lananlar\u0131n bunu yazmas\u0131n\u0131 ve bu esnada erkeklerden de iki \u015fahit bulundurulmas\u0131n\u0131, iki erkek bulunamazsa raz\u0131 olunan bir erkek ile iki kad\u0131n\u0131n \u015fahit tutulmas\u0131n\u0131 emretmektedir (el-Bakara 2\/282). Hz. Eb\u00fb Bekir bu usul\u00fcn bir benzerini hadis nakledenlere de tatbik etmi\u015ftir (Muvatta\u2019<\/i>, Fer\u00e2iz, 4; H\u00e2kim, IV, 376\/7978).<\/p>\n<\/div>\n

\n

[33]<\/a> Yani buradaki iki adil \u015fahit istemeden maksat, kesinlikle, yaz\u0131lacak \u015feyin \u00e2yet olup olmad\u0131\u011f\u0131n\u0131n tahkiki de\u011fildir. Zira Kur\u2019\u00e2n\u2019\u0131 h\u0131fzetmi\u015f olan sahabi say\u0131s\u0131 son derece fazlayd\u0131. Huzeyme hadisi buradaki \u015fahit istemenin, ancak \u00fczerine \u00e2yetlerin yaz\u0131l\u0131 bulundu\u011fu malzemelerin bizzat Allah Ras\u00fbl\u00fc\u2019n\u00fcn huzurunda yaz\u0131lan malzemeler olup olmad\u0131\u011f\u0131n\u0131n tahkikine y\u00f6nelik bulundu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir (Kevser\u00ee, Mak\u00e2l\u00e2t<\/i>, s. 28. Bkz. Seh\u00e2v\u00ee, Cem\u00e2l\u00fc\u2019l-kurr\u00e2\u2019<\/i>, s. 161).<\/p>\n<\/div>\n

\n

[34]<\/a> Kevser\u00ee, Mak\u00e2l\u00e2t<\/i>, s. 28.<\/p>\n<\/div>\n

\n

[35]<\/a> \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 13.<\/p>\n<\/div>\n

\n

[36]<\/a> \u0130bn Eb\u00ee D\u00e2vud, el-Mes\u00e2hif<\/i>, s. 62, 113; \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 14; A\u02bbzami, Kur\u2019an Tarihi, <\/i>s. 123.<\/p>\n<\/div>\n

\n

[37]<\/a> A\u02bbzami, Kur\u2019an Tarihi, <\/i>s. 121.<\/p>\n<\/div>\n

\n

[38]<\/a> A\u02bbzami, Kur\u2019an Tarihi, <\/i>s. 123.<\/p>\n<\/div>\n

\n

[39]<\/a> Zerke\u015f\u00ee, el-Burh\u00e2n,<\/i> I, 238. Kr\u015f. \u0130sb\u00eend\u00e2r\u00ee, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in Mekke D\u00f6neminde Yaz\u0131l\u0131\u015f\u0131, <\/i>s. 151; Kayhan, Kur\u2019\u00e2n Vahyinin Yaz\u0131ld\u0131\u011f\u0131 \u0130lk Malzeme,<\/i> s. 122, 134.<\/p>\n<\/div>\n

\n

[40]<\/a> Kayhan, Kur\u2019\u00e2n Vahyinin Yaz\u0131ld\u0131\u011f\u0131 \u0130lk Malzeme,<\/i> s. 134.<\/p>\n<\/div>\n

\n

[41]<\/a> Bkz. A\u02bbzami, Kur\u2019an Tarihi, <\/i>s. 123.<\/p>\n<\/div>\n

\n

[42]<\/a> \u015eibl\u00ee, Asr-\u0131 Saadet,<\/i> IV, 90-91.<\/p>\n<\/div>\n

\n

[43]<\/a> \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 16.<\/p>\n<\/div>\n

\n

[44]<\/a> Zerke\u015f\u00ee, el-Burh\u00e2n,<\/i> I, 237.<\/p>\n<\/div>\n

\n

[45]<\/a> Zerke\u015f\u00ee, el-Burh\u00e2n,<\/i> I, 238.<\/p>\n<\/div>\n

\n

[46]<\/a> \u015eibl\u00ee, Asr-\u0131 Saadet,<\/i> IV, 91.<\/p>\n<\/div>\n

\n

[47]<\/a> Kevser\u00ee, Mak\u00e2l\u00e2t<\/i>, s. 28.<\/p>\n<\/div>\n

\n

[48]<\/a> Hamed, \u011e\u00e2nim Kadd\u00fbr\u00ee, Resm\u00fc\u2019l-Mushaf -dir\u00e2set\u00fcn l\u00fc\u011faviyyet\u00fcn t\u00e2r\u00eeh\u0131yye-,<\/i> Ba\u011fd\u00e2d: el-Lecnet\u00fc\u2019l-Vataniyye, 1402\/1982, s. 105.<\/p>\n<\/div>\n

\n

[49]<\/a> Buh\u00e2r\u00ee, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 3.<\/p>\n<\/div>\n

\n

[50]<\/a> Buh\u00e2r\u00ee, Cih\u00e2d, 12, Tefs\u00eer,<\/i> 33, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n, 3; Mervez\u00ee, M\u00fcsned\u00fc Eb\u00ee Bekir es-S\u0131dd\u00eek,<\/i> s. 96.<\/p>\n<\/div>\n

\n

[51]<\/a> \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 18.<\/p>\n<\/div>\n

\n

[52]<\/a> A\u02bbzami, Kur\u2019an Tarihi, <\/i>s. 125-126.<\/p>\n<\/div>\n

\n

[53]<\/a> Ferm\u00e2v\u00ee, Resm\u00fc\u2019l-Mushaf ve naktuh\u00fb,<\/i> s. 134.<\/p>\n<\/div>\n

\n

[54]<\/a> Bkz. A\u02bbzami, Kur\u2019an Tarihi, <\/i>s. 131-135.<\/p>\n<\/div>\n

\n

[55]<\/a> \u0130bn Eb\u00ee \u015eeybe, Musannef<\/i>, VII, 248 (Kit\u00e2b\u00fc\u2019l-Ev\u00e2il).<\/p>\n<\/div>\n

\n

[56]<\/a> Ahmed, Fed\u00e2il\u00fc\u2019s-sah\u00e2be,<\/i> I, 354; \u0130bn Eb\u00ee D\u00e2vud, el-Mesahif,<\/i> s. 48-50; Eb\u00fb Nuaym, Ma\u02bbrifet\u00fc\u2019s-sah\u00e2be,<\/i> I, 32; \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> I, 25; S\u00fcy\u00fbt\u00ee, T\u00e2r\u00eehu\u2019l-hulef\u00e2,<\/i> s. 163; \u00c2l\u00fbs\u00ee, \u015eihab\u00fcddin Seyyid Mahm\u00fbd b. Abdullah el-Huseyn\u00ee (v. 1270\/1854), R\u00fbhu\u2019l-me\u00e2n\u00ee f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-az\u00eem ve\u2019s-seb\u02bbi\u2019l-mes\u00e2n\u00ee <\/i>(I-XVI), thk. Ali Abd\u00fclb\u00e2r\u00ee At\u0131yye, Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1415, I, 23.<\/p>\n<\/div>\n

\n

[57]<\/a> Bkz. Zeheb\u00ee, A\u02bbl\u00e2m\u00fc\u2019n-n\u00fcbel\u00e2,<\/i> I, 488.<\/p>\n<\/div>\n

\n

[58]<\/a> \u0130bn Eb\u00ee D\u00e2vud, el-Mes\u00e2hif,<\/i> s. 67. \u0130sn\u00e2d\u0131 \u201czay\u0131f\u201dt\u0131r.<\/p>\n<\/div>\n

\n

[59]<\/a> Eb\u00fb D\u00e2v\u00fbd, S\u00fcnnet, 5\/4607; Tirmiz\u00ee, \u0130lim, 16\/2676; \u0130bn M\u00e2ce, Mukaddime, 6\/42-43; D\u00e2rim\u00ee, Mukaddime, 16\/96; Ahmed, IV, 126; H\u00e2kim, I, 174\/329.<\/p>\n<\/div>\n

\n

[60]<\/a> \u0130bn Kes\u00eer, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n<\/i> (Tefs\u00eer<\/i>\u2019in mukaddimesinde I, 28).<\/p>\n<\/div>\n

\n

[61]<\/a> el-K\u0131y\u00e2me 75\/17.<\/p>\n<\/div>\n

\n

[62]<\/a> Dihlev\u00ee, \u0130z\u00e2let\u00fc\u2019l-haf\u00e2,<\/i> I, 232, II, 392. Kr\u015f. \u015eibl\u00ee, Asr-\u0131 Saadet,<\/i> IV, 80.<\/p>\n<\/div>\n

\n

[63]<\/a> \u015eibl\u00ee, Asr-\u0131 Saadet,<\/i> IV, 80.<\/p>\n<\/div>\n

\n

[64]<\/a> el-H\u0131cr 15\/9.<\/p>\n<\/div>\n

\n

[65]<\/a> el-K\u0131y\u00e2me 75\/16-19.<\/p>\n<\/div>\n

\n

[66]<\/a> Ahmed, IV, 162; M\u00fcslim, Cennet, 63; \u0130bn Hibb\u00e2n, Eb\u00fb H\u00e2tim Muhammed b. Hibb\u00e2n b. Ahmed el-B\u00fcst\u00ee (v. 354\/965), Sah\u00eehu \u0130bn Hibb\u00e2n bi-tert\u00eebi \u0130bn Belb\u00e2n<\/i> (I-XVIII), thk. \u015euayb Arna\u00fbt, Beyrut: M\u00fcesseset\u00fc\u2019r-Ris\u00e2le, 1414, II, 422; Beyhak\u00ee, es-S\u00fcnen\u00fc\u2019l-k\u00fcbra,<\/i> IX, 34.<\/p>\n<\/div>\n

\n

[67]<\/a> Dihlev\u00ee, \u0130z\u00e2let\u00fc\u2019l-haf\u00e2,<\/i> I, 230-231.<\/p>\n<\/div>\n

\n

[68]<\/a> Dihlev\u00ee, \u0130z\u00e2let\u00fc\u2019l-haf\u00e2,<\/i> II, 148.<\/p>\n<\/div>\n

\n

[69]<\/a> Dihlev\u00ee hilafeti ikiye ay\u0131r\u0131r: 1) el-Hil\u00e2fet\u00fc\u2019l-\u00c2mme: Nebiyy-i Ekrem\u2019e vek\u00e2leten dini ikame, cihad\u0131 devam ettirme, hadleri tatbik ve bunlarla al\u00e2kal\u0131 i\u015fleri y\u00fcr\u00fctmekle vazifeli umumi idarecilik. 2) el-Hil\u00e2fet\u00fc\u2019l-H\u00e2ssa: N\u00fcb\u00fcvvet Hil\u00e2feti de denen daha hususi bir halifeliktir ki bunun \u015fartlar\u0131 \u015funlard\u0131r: a) Temiz bir f\u0131trata sahip olmak, b) Ras\u00fbl-i Ekrem\u2019in elindeki bir ney gibi olmak, yani onun yolunu aynen takip etmek, Kur\u2019\u00e2n\u2019da ve s\u00fcnnette Nebiyy-i Ekrem\u2019e nisbet edilen baz\u0131 i\u015flerin bu halifenin eliyle ger\u00e7ekle\u015fmesi, c) Hil\u00e2fetine dair \u015f\u00e2ri\u02bb taraf\u0131ndan nas veya i\u015faretin bulunmas\u0131 d) \u0130lk muh\u00e2cirlerden olmas\u0131, Hudeybiye\u2019de ve Bedir, Teb\u00fck gibi di\u011fer b\u00fcy\u00fck gazvelerde bulunmas\u0131, N\u00fbr s\u00fbresinin n\u00fczul\u00fc esnas\u0131nda sahabi olmas\u0131, e) cennetle m\u00fcjdelenmesi, f) \u00dcmmetin en \u00fcst tabakas\u0131ndan olmas\u0131, g) Ras\u00fbl-i Ekrem\u2019in kendisine kavl\u00ee ve fiil\u00ee olarak defalarca, bir sultan\u0131n vezirine muamele etti\u011fi gibi davranm\u0131\u015f olmas\u0131, h) S\u00f6z\u00fcn\u00fcn dinde delil olmas\u0131, \u0131) Hilafeti esnas\u0131nda naklen ve aklen \u00fcmmetin en faziletlisi olmas\u0131 (\u0130z\u00e2let\u00fc\u2019l-haf\u00e2,<\/i> I, 85-130). Ona g\u00f6re hilafetin bir zahiri, bir de bat\u0131n\u0131 vard\u0131r. Zahiri, dini ikame i\u00e7in insanlar\u0131 ve devleti idare etmek, h\u00fckmetmektir. Bat\u0131n\u0131 ise n\u00fcb\u00fcvvete dair s\u0131fatlar\u0131nda Ras\u00fbl-i Ekrem\u2019e benzemektir (\u0130z\u00e2let\u00fc\u2019l-haf\u00e2,<\/i> II, 364). Kim zahir\u00ee hilafet ile bat\u0131n\u00ee hilafeti cem\u02bb ederse o \u201cel-Hal\u00eefet\u00fc\u2019l-H\u00e2s\u201d<\/b> diye isimlendirilir (\u0130z\u00e2let\u00fc\u2019l-haf\u00e2,<\/i> II, 366).<\/p>\n<\/div>\n

\n

[70]<\/a> Dihlev\u00ee, \u0130z\u00e2let\u00fc\u2019l-haf\u00e2,<\/i> I, 232-233.<\/p>\n<\/div>\n

\n

[71]<\/a> M\u00fcslim, Zek\u00e2t 69. Bkz. Nes\u00e2\u00ee, Zek\u00e2t 64.<\/p>\n<\/div>\n

\n

[72]<\/a> \u0130bn Hacer, Fethu\u2019l-B\u00e2r\u00ee,<\/i> IX, 13.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

\u201cCem\u02bbu\u2019l-Kur\u2019\u00e2n\u201d tabiri ilm\u00ee bir \u0131st\u0131lah olarak Kur\u2019\u00e2n\u2019\u0131n sad\u0131rlarda ezberlenmesi ve mushaflarda yaz\u0131l\u0131p tedvin edilmesi i\u00e7in kullan\u0131l\u0131r.[1] Bu sebeple kaynaklar\u0131 incelerken bu terkibin hangi manada kullan\u0131ld\u0131\u011f\u0131na dikkat etmek gerekir.[2] \u0130nsanl\u0131k tarihinde… <\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"enabled":false},"version":2}},"categories":[691],"tags":[],"class_list":["post-14798","post","type-post","status-publish","format-standard","hentry","category-hzebubekirinkuranahizmetlerivetefsirdekiyeri"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p3G27m-3QG","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/14798","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=14798"}],"version-history":[{"count":2,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/14798\/revisions"}],"predecessor-version":[{"id":14981,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/14798\/revisions\/14981"}],"wp:attachment":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=14798"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=14798"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=14798"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}