{"id":15621,"date":"2018-06-28T15:58:43","date_gmt":"2018-06-28T13:58:43","guid":{"rendered":"http:\/\/www.kuranvesunnetyolunda.com\/?p=15621"},"modified":"2018-11-15T12:50:41","modified_gmt":"2018-11-15T10:50:41","slug":"ayetlerin-yorumunu-guncellestirirken-dusulen-hatalar-ve-bunun-arkaplanindaki-sebepler","status":"publish","type":"post","link":"https:\/\/www.kuranvesunnetyolunda.com\/?p=15621","title":{"rendered":"\u00c2yetlerin Yorumunu G\u00fcncelle\u015ftirirken D\u00fc\u015f\u00fclen Hatalar ve Bunun Arkaplan\u0131ndaki Sebepler"},"content":{"rendered":"

\u00c2yetlerin Yorumunu G\u00fcncelle\u015ftirirken D\u00fc\u015f\u00fclen Hatalar ve Bunun Arkaplan\u0131ndaki Sebepler[1]<\/strong><\/a><\/h1>\n

Murat Kaya<\/strong>[2]<\/strong><\/a><\/p>\n

\u00d6zet:<\/strong><\/p>\n

Kur\u2019\u00e2n-\u0131 Kerim zaman ve mek\u00e2ndan m\u00fcnezzeh olan Y\u00fcce Allah\u2019\u0131n, zaman ve mek\u00e2n kay\u0131tlar\u0131yla ba\u011fl\u0131 tarihsel bir varl\u0131k olan insana, hidayete ermesi i\u00e7in indirdi\u011fi ve h\u00fckm\u00fc k\u0131yamete kadar devam edecek olan son kitab\u0131d\u0131r. Yani o, b\u00fct\u00fcn insanlara, zamanlara ve mek\u00e2nlara g\u00f6nderilmi\u015f evrensel bir kitapt\u0131r. Zaman\u0131n ilerlemesiyle yeni geli\u015fmelerin ve de\u011fi\u015fimin ya\u015fanmas\u0131, insanlar\u0131n yeni h\u00fck\u00fcmlere ve y\u00f6nlendirmelere ihtiyac\u0131n\u0131 g\u00fcndeme getirdi\u011finden, bir hayat rehberi olan Kur\u2019\u00e2n\u2019\u0131n her devirde zaman\u0131n \u015fartlar\u0131na g\u00f6re anla\u015f\u0131lmaya ihtiyac\u0131 vard\u0131r. \u0130nsanlar bu y\u00f6ndeki faaliyetleri ihmal etmemi\u015f, her devirde Kur\u2019\u00e2n\u2019\u0131 daha iyi bir \u015fekilde anlayabilmek i\u00e7in gayret sarfetmi\u015flerdir. Bunun yan\u0131nda Kur\u2019\u00e2n \u00e2yetlerini d\u00f6nemin siyas\u00ee olaylar\u0131na ve \u00f6ne \u00e7\u0131kan \u015fah\u0131slar\u0131na \u201ctatbik etme\u201d gayretleri de ilk d\u00f6nemden beri g\u00f6r\u00fclegelen bir durumdur. Bu gayret bilhassa son y\u0131llarda iyice artm\u0131\u015f, bunun bir neticesi olarak g\u00fcncel h\u00e2diselerle ba\u011flant\u0131s\u0131 kurulmayan ve hayat\u0131n i\u00e7ine girmeyen tefsir derslerine de\u011fer verilmez olmu\u015f, kendisinden bahsedilen \u00e2yetlerin mutlaka g\u00fcncelle bulu\u015fturulmas\u0131 istenmeye ba\u015flanm\u0131\u015ft\u0131r. Tabi\u00ee ki bu bir ihtiyac\u0131n g\u00f6stergesidir. Ancak Kur\u2019\u00e2n \u00e2yetlerini g\u00fcncelle\u015ftirirken \u00e7ok dikkatli olmak ve bunu belli bir usul \u00e7er\u00e7evesinde icra etmek gerekmektedir. Aksi takdirde Kur\u2019an \u00e2yetlerinin yorum bak\u0131m\u0131ndan tahrifi ve \u015fahs\u00ee menfaatler i\u00e7in istismar\u0131 s\u00f6zkonusu olabilecektir. Nitekim bu faaliyete soyunan baz\u0131 insanlar\u0131n zaman zaman yorumda a\u015f\u0131r\u0131 gittikleri, metne ta\u015f\u0131yamayaca\u011f\u0131 manalar\u0131 y\u00fckledikleri, bilin\u00e7li sapt\u0131rmalarda bulunduklar\u0131, \u00e2yetleri baz\u0131 m\u00fc\u015fahhas \u015fah\u0131s ve olaylara tatbik ettikleri veya a\u00e7\u0131k olan manas\u0131n\u0131 ink\u00e2r ederek kendi g\u00f6r\u00fc\u015flerini \u00e2yete dayatt\u0131klar\u0131 g\u00f6r\u00fclmektedir. \u0130\u015fte biz de bu tebli\u011fimizde \u00e2yetlerin yorumlar\u0131n\u0131 g\u00fcncelle\u015ftirme gayretleri esnas\u0131nda yap\u0131lan bu t\u00fcr hata ve a\u015f\u0131r\u0131l\u0131klar\u0131n daha \u00e7ok hangi alanlarda oldu\u011funu ve bunlar\u0131n hangi sebeplerle meydana geldi\u011fini incelemeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

Anahtar kelimeler:<\/strong> Kur\u2019\u00e2n, \u00e2yet, tefsir, g\u00fcncelle\u015ftirme, tatb\u00eek, mut\u00e2bakat, tenz\u00eel, yorum<\/p>\n

 <\/p>\n

Errors which are Made While Updating The Commentary Of The Verses, And Causes Behind This[3]<\/strong><\/a><\/h1>\n

\u00a0<\/strong>Abstrac: <\/strong><\/p>\n

The Holy Qur’an, which has been sent down to guide mankind who has a historical entity connected with time and space records, is the last book of Almighty Allah, who is free from time and space records. So It is a universal book sent to all people, times and places. As the advancement of time and the exchange of experiences bring about the need of people for new covenants and referrals, the Qur’an, a life guide, needs to be understood according to the conditions of time in every era. People have not neglected the activities in this direction, and have made every effort to understand the Qur’an in a better way. Besides this, efforts to apply the verses of the Qur’an to the political events and prominent individuals have also been seen since the first period of time. This effort has increased especially in recent years, and as a consequence it has not been valued for the lessons of commentary which are not connected to the current events and do not enter into the life. And it has been asked to make sure that the verses mentioned always connected with updated one. Of course this is an indication of need. However, when updating the verses of the Qur’an, it is necessary to be very careful and perform it within the framework of a certain procedure. Otherwise, the Qur’anic verses may be distorted in terms of interpretation and exploited for personal interests. As a matter of fact, it is seen that, some people in this activity occasionally go extreme in their comments and upload uncarriable meaning to the text by denying the usual meaning, and impose their own views by applying the verses to certain obscene persons and events. In this communication, we will try to examine in which areas such errors and excesses made during the efforts for updating the interpretations of the verses, and what were the reasons for them.<\/p>\n

Key words:<\/strong> Qur’an, verse, commentary, update, application, reconciliation, deduction, interpretation<\/p>\n

 <\/p>\n

Giri\u015f<\/h2>\n

Kur\u2019\u00e2n-\u0131 Ker\u00eem Allah Te\u00e2l\u00e2\u2019n\u0131n kullar\u0131na g\u00f6nderdi\u011fi son kitab\u0131d\u0131r. Bu sebeple k\u0131yamete kadar gelecek b\u00fct\u00fcn insanlar\u0131n ihtiyac\u0131n\u0131 kar\u015f\u0131lamak durumundad\u0131r. Ancak bu zaman zarf\u0131nda ge\u00e7ecek s\u00fcrenin ne kadar oldu\u011funu kimse bilmemektedir. Belli bir zamanda n\u00e2zil olan bir s\u00f6z\u00fcn, \u00fczerinden uzun bir zaman\u0131n ge\u00e7mesiyle ileriki zamanlarda nas\u0131l anla\u015f\u0131laca\u011f\u0131 insanlar\u0131n zihnini me\u015fgul etmektedir. Bu s\u00f6z, zaman\u0131n, mek\u00e2n\u0131n ve \u015fartlar\u0131n de\u011fi\u015fmesiyle nas\u0131l anla\u015f\u0131lacak ve hayata nas\u0131l tatbik edilecektir? Zaman\u0131n de\u011fi\u015fmesiyle s\u00f6z\u00fcn manas\u0131 da g\u00fcncellenecek midir? G\u00fcncellenecekse bunun belli bir usul ve esaslar\u0131 var m\u0131d\u0131r? Varsa bunlar nelerdir? Bu konuda bir k\u0131s\u0131m hatalar\u0131n yap\u0131lmas\u0131 da muhakkakt\u0131r. O h\u00e2lde ne t\u00fcr hatalar yap\u0131lmaktad\u0131r, bunlar\u0131n sebepleri nelerdir ve bunun \u00f6n\u00fcne ge\u00e7mek i\u00e7in neler yap\u0131labilir? \u015eimdi bu konular\u0131 s\u0131ras\u0131yla ele alal\u0131m:<\/p>\n

 <\/p>\n

A. Konuyla \u0130lgili Kavramlar<\/h2>\n

Konuyla ilgili bir tak\u0131m kavramlar \u00f6ne \u00e7\u0131kmaktad\u0131r. Bunlar\u0131 \u015f\u00f6yle s\u0131ralayabiliriz:<\/p>\n

1. Tefsir:<\/h3>\n

L\u00fcgatte tefsir; izah etmek, a\u00e7\u0131klamak ve beyan etmek demektir. Bu kelime \u00e2yet-i kerimede: \u201cOnlar sana hi\u00e7bir misal getirmezler ki (buna kar\u015f\u0131l\u0131k) sana ger\u00e7e\u011fi ve en g\u00fczel a\u00e7\u0131klamay\u0131 getirmi\u015f olmayal\u0131m\u201d<\/em>[4]<\/a> \u015feklinde ge\u00e7er. Ist\u0131lahta ise Allah\u2019\u0131n, peygamberi Hz. Muhammed\u2019e indirdi\u011fi kitab\u0131n\u0131n anla\u015f\u0131lmas\u0131na, manalar\u0131n\u0131n a\u00e7\u0131klanmas\u0131na, h\u00fck\u00fcm ve hikmetlerinin \u00e7\u0131kar\u0131lmas\u0131na yarayan ilimdir.[5]<\/a> Di\u011fer bir tarife g\u00f6re tefsir, be\u015feriyetin g\u00fcc\u00fc nisbetinde Kur\u2019\u00e2n\u2019\u0131n Allah\u2019\u0131n murad\u0131na delaletinden bahseden bir ilimdir.[6]<\/a><\/p>\n

2. Te\u2019v\u00eel:<\/h3>\n

R\u00fcc\u00fb etmek, d\u00f6nmek manas\u0131na gelen \u0623\u0648\u0644\u2019den t\u00fcremi\u015ftir. Sanki m\u00fcfessir bir \u00e2yeti muhtemel olan birka\u00e7 manadan birine irc\u00e2 eder ve d\u00f6nd\u00fcr\u00fcr. Baz\u0131 \u00e2limlere g\u00f6re te\u2019v\u00eel ile tefsir ayn\u0131 manayad\u0131r. M\u00fcteahhir\u00een aras\u0131nda me\u015fhur olan bir g\u00f6r\u00fc\u015fe g\u00f6re ise bu ikisi aras\u0131ndan b\u00fcy\u00fck fark vard\u0131r. Tefsir, \u00e2yetin a\u00e7\u0131k manas\u0131d\u0131r, te\u2019v\u00eel ise birka\u00e7 manaya gelme ihtimali olan bir \u00e2yetin bu anlamlar\u0131ndan birini tefekk\u00fcr ve istidlal yoluyla tercih etmektir. Ancak tercih edilen bu manaya kesin g\u00f6z\u00fcyle bak\u0131lmaz. Aksi takdirde Allah\u2019\u0131n kitab\u0131nda tahakk\u00fcm edilmi\u015f, delilsiz bir iddiada bulunulmu\u015f olur. Kur\u2019\u00e2n\u2019\u0131n te\u2019v\u00eelini ise kesin olarak Allah\u2019tan ba\u015fka kimse bilemez.[7]<\/a> Burada yap\u0131lan sadece \u00e2yetin manalar\u0131 aras\u0131nda en a\u00e7\u0131k ve en kuvvetli olan\u0131 tercih etmektir.[8]<\/a><\/p>\n

3. Yorum:<\/h3>\n

Bir yaz\u0131n\u0131n veya bir s\u00f6z\u00fcn, anla\u015f\u0131lmas\u0131 g\u00fc\u00e7 y\u00f6nlerini a\u00e7\u0131klayarak ayd\u0131nl\u0131\u011fa kavu\u015fturmak, tefsir etmek demektir. Di\u011fer bir manas\u0131 da bir olay\u0131 belli bir g\u00f6r\u00fc\u015fe g\u00f6re a\u00e7\u0131klamak, de\u011ferlendirmektir.[9]<\/a><\/p>\n

4. G\u00fcncelle\u015ftirme:<\/h3>\n

G\u00fcncel; g\u00fcn\u00fcn konusu olan, \u015fimdiki, bug\u00fcnk\u00fc (haber, olay vb.), akt\u00fcel demektir. G\u00fcncellemek ise bir i\u015fi akt\u00fcelle\u015ftirmek, g\u00fcncel duruma getirmektir.[10]<\/a> \u00c2yetlerin yorumunun g\u00fcncelle\u015ftirilmesi ise \u201cM\u00fcfessirin, asr\u0131nda meydana gelen olaylar\u0131, Allah\u2019\u0131n Kitab\u0131\u2019nda bulunan benzerleri ile tam olarak, k\u0131sm\u00ee bir \u015fekilde veya tersten kar\u015f\u0131la\u015ft\u0131rmas\u0131\u201dd\u0131r.[11]<\/a> Di\u011fer bir ifade ile \u201cM\u00fcfessirin, zaman\u0131nda meydana gelen olaylar\u0131 Kur\u2019an\u2019la kar\u015f\u0131la\u015ft\u0131r\u0131p, bu olaylar\u0131 m\u00fcnasip \u00e2yetlerin alt\u0131na koymas\u0131\u201dd\u0131r.[12]<\/a> Yani birbirine benzeyen olaylar\u0131 ayn\u0131 kategoride de\u011ferlendirmek ve c\u00fcz\u2019iy\u00e2t\u0131 k\u00fclliy\u00e2ta katmak s\u00fbretiyle \u00e2yetleri zaman\u0131n ger\u00e7eklerine tatbik etmesidir. Bu ameliye Arap\u00e7ada et-Tefs\u00eeru\u2019l-V\u00e2k\u0131\u02bb\u00ee<\/em>,[13]<\/a> Tatb\u00eeku\u2019l-\u00e2y\u00e2ti ale\u2019l-v\u00e2k\u0131\u02bb<\/em>, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2ti ale\u2019l-v\u00e2k\u0131\u02bb<\/em> tabirleriyle ifade edilmekte ve k\u0131saca Tatb\u00eek<\/em>,[14]<\/a> Tenz\u00eel<\/em>[15]<\/a> diye isimlendirilmektedir.<\/p>\n

\u00a0<\/em><\/p>\n

B. G\u00fcncelle\u015ftirme Sebepleri<\/h2>\n

\u00c2yetlerin yorumunu g\u00fcncelle\u015ftirmeye yol a\u00e7an bir tak\u0131m sebepler vard\u0131r. Bunlar\u0131 \u015f\u00f6ylece s\u0131ralayabiliriz:<\/p>\n

 <\/p>\n

1. H\u00fckm\u00fcn Umumili\u011fi<\/h3>\n

Kur\u2019\u00e2n-\u0131 Ker\u00eem n\u00e2zil olurken \u00e2yetlerin bir k\u0131sm\u0131 o g\u00fcnlerde ya\u015fanan baz\u0131 olaylar (esb\u00e2b-\u0131 n\u00fcz\u00fbl) \u00fczerine m\u00fcneccemen (peyderpey)[16]<\/a> inmi\u015ftir. Yani Kur\u2019an meydana gelen olaylara uygun olarak ve onlar\u0131 \u00e7\u00f6zmek i\u00e7in gelmi\u015ftir.[17]<\/a> Bu da bize onun g\u00fcncelle al\u00e2kas\u0131n\u0131 g\u00f6sterir. Ancak bu \u00e2yetler belli bir sebep \u00fczerine veya muayyen bir \u015fah\u0131s hakk\u0131nda inmekle birlikte m\u00fcfessirler \u201csebebin hus\u00fbs\u00eeli\u011fi h\u00fckm\u00fcn um\u00fbm\u00ee olmas\u0131na mani de\u011fildir\u201d demi\u015fler ve \u00e2yetlerin daha sonra meydana gelecek benzer olaylar hakk\u0131nda da h\u00fck\u00fcm bildirdi\u011fini s\u00f6ylemi\u015flerdir. Bu sebeple zaman zaman m\u00fcfessirler, daha sonra meydana gelen bir olay i\u00e7in, sebeb-i n\u00fcz\u00fbl s\u00eegalar\u0131ndan birini kullanarak, \u201cbu \u00e2yet bu olay hakk\u0131nda inmi\u015ftir\u201d diyebilmi\u015flerdir. Zerke\u015f\u00ee (\u00f6. 794\/1392) \u015f\u00f6yle der: \u201cSahabe ve tabi\u00eenin \u00e2detlerinden biri \u015fudur ki onlardan biri \u00abBu \u00e2yet \u015fu konuda indi\u00bb dedi\u011finde o bununla \u00abBu \u00e2yet bu h\u00fckm\u00fc de i\u00e7ine al\u0131yor\u00bb demektir, yoksa \u00abbu olay, \u00e2yetin ini\u015fine sebep oldu\u00bb demek de\u011fildir.\u201d[18]<\/a><\/p>\n

L\u00e2kin belli bir sebebe ba\u011fl\u0131 olarak inen \u00e2yetlerin say\u0131s\u0131 olduk\u00e7a azd\u0131r, onlar\u0131n pek \u00e7o\u011fu herhangi bir sebep olmadan \u201ciptid\u00e2en\u201d inmi\u015ftir. Bu t\u00fcr \u00e2yetlerin anlam\u0131n\u0131n umumi oldu\u011fu, b\u00fct\u00fcn zaman ve mek\u00e2nlara hitap etti\u011fi ise a\u00e7\u0131kt\u0131r. F\u0131k\u0131h usul\u00fcnde \u201cNass\u0131n lafz\u0131 ve manas\u0131 ile b\u00fct\u00fcn olaylar\u0131 ku\u015fatmas\u0131 ilkesi\u201dnden bahsedilir. Yani k\u0131yamete kadar meydana gelecek b\u00fct\u00fcn durumlar\u0131n h\u00fck\u00fcmlerini nasslar do\u011frudan veya dolayl\u0131 olarak kapsamaktad\u0131r.[19]<\/a> Zira Allah\u2019\u0131n kel\u00e2m\u0131 ile yarat\u0131\u015f\u0131n\u0131n birbirine uymas\u0131 kadar tabi\u00ee bir \u015fey d\u00fc\u015f\u00fcn\u00fclemez. Bu sebeple \u0130m\u00e2m \u015e\u00e2fi\u00ee (\u00f6. 204\/819): \u201cM\u00fcsl\u00fcmanlar\u0131n birinin ba\u015f\u0131na yeni bir olay gelirse Allah\u2019\u0131n kitab\u0131nda mutlaka o konuda yol g\u00f6sterecek bir k\u0131lavuz bulunur\u201d demi\u015f ve bu s\u00f6z\u00fcne bir k\u0131s\u0131m \u00e2yetleri delil getirmi\u015ftir.[20]<\/a><\/p>\n

Di\u011fer bir ifadeyle Kur\u2019\u00e2n bir tak\u0131m as\u0131llar, temel k\u00e2ideler ve k\u00fcll\u00ee h\u00fck\u00fcmler ihtiv\u00e2 eder ki bunlara benzeyen ve k\u0131yas edilen \u015feyler ayn\u0131 h\u00fck\u00fcm alt\u0131na girer. Zira hen\u00fcz meydana gelmemi\u015f ve kimsenin akl\u0131na gelmemi\u015f bir olay hakk\u0131nda a\u00e7\u0131k bir \u00e2yetin inmesi makul olmazd\u0131. Taber\u00ee (\u00f6. 310\/922) bu konuda \u015f\u00f6yle der: \u201c\u00c2yet bir m\u00e2nada iner, sonra indi\u011fi manan\u0131n h\u00fckm\u00fcne giren her \u015fey o \u00e2yetin h\u00fckm\u00fcne d\u00e2hil olur.\u201d[21]<\/a> \u0130bn Berh\u00e2n el-Ba\u011fd\u00e2d\u00ee ise (\u00f6. 520) Kur\u2019an\u2019\u0131n bu \u00f6zelli\u011fini \u015f\u00f6yle ifade etmi\u015ftir: \u201cAllah Te\u00e2l\u00e2 sonradan olacak b\u00fct\u00fcn olay ve durumlar\u0131n h\u00fckm\u00fcn\u00fc a\u00e7\u0131k\u00e7a bildirmeye k\u00e2dirdir, ancak b\u00f6yle yapmam\u0131\u015ft\u0131r. Us\u00fbl\u00fc bildirmi\u015f, f\u00fcr\u00fb\u00e2t\u0131n h\u00fckm\u00fcn\u00fc nazar ve i\u00e7tihada b\u0131rakm\u0131\u015ft\u0131r.\u201d[22]<\/a> \u015e\u00e2t\u0131b\u00ee de (\u00f6. 790\/1388) Kur\u2019\u00e2n\u2019\u0131n b\u00fct\u00fcn c\u00fcz\u2019iy\u00e2t\u0131n h\u00fck\u00fcmlerini a\u00e7\u0131k\u00e7a ifade etmedi\u011fi, ancak say\u0131s\u0131z c\u00fcz\u2019iy\u00e2ta \u015famil k\u00fcll\u00ee h\u00fck\u00fcmler ve mutlak ifadeler kulland\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedir.[23]<\/a> Yani \u201cKur\u2019an nesnel manalar i\u00e7erir ama onun yorumlar\u0131 \u00f6znel ve tarihseldir\u201d diyebiliriz. \u00c7\u00fcnk\u00fc metnin anlam\u0131, kaynak itibariyle metafizik ger\u00e7ekli\u011fe sahiptir ve insan zihninden ba\u011f\u0131ms\u0131zd\u0131r. Anlama ise insan zihninin spek\u00fclatif bir ger\u00e7ekli\u011fi oldu\u011fu i\u00e7in, bireye ba\u011fl\u0131 ve \u00f6zneldir.[24]<\/a><\/p>\n

Usul \u00e2limlerinin kabul etti\u011fi esaslardan biri de \u201cNasslar\u0131n k\u0131yamete kadar gelecek b\u00fct\u00fcn \u015fah\u0131slar\u0131 kapsamas\u0131\u201dd\u0131r. Yani naslarda risalet d\u00f6neminde belirli bir \u015fah\u0131s ya da \u015fah\u0131slarla ilgili v\u00e2rid olan bir h\u00fck\u00fcm, -h\u00fckm\u00fcn o \u015fahsa ya da \u015fah\u0131slara has oldu\u011funa dair bir delil bulunmad\u0131\u011f\u0131 m\u00fcddet\u00e7e- herkes i\u00e7in ge\u00e7erlidir.[25]<\/a> Hatta \u0130bn\u00fc\u2019l-Arab\u00ee (\u00f6. 543\/1148) Ras\u00fblullah (s.a.v)\u2019e hitap eden \u00e2yetlerin bir k\u0131sm\u0131na \u00fcmmetin b\u00fct\u00fcn fertlerinin de manen ve fiilen i\u015ftirak etti\u011fini s\u00f6ylemi\u015f ve en-Nis\u00e2 4\/102, en-Nahl 16\/98, el-\u0130sr\u00e2 17\/78 \u00e2yetlerini \u00f6rnek vermi\u015ftir.[26]<\/a><\/p>\n

Cen\u00e2b-\u0131 Hak, Ras\u00fblullah (s.a.v) Efendimiz\u2019e, \u201cBu Kur\u2019an bana, kendisiyle sizi ve ula\u015ft\u0131\u011f\u0131 herkesi uyarmam i\u00e7in vahyolundu\u201d<\/em>[27]<\/a> demesini emretmi\u015ftir ki buna g\u00f6re Kur\u2019an, k\u0131yamete kadar zaman\u0131n ge\u00e7mesiyle kimlere ula\u015ft\u0131ysa onlar\u0131 uyarmak i\u00e7in indirilmi\u015ftir.[28]<\/a> O h\u00e2lde Kur\u2019\u00e2n b\u00fct\u00fcn zamanlara ve mek\u00e2nlara h\u00e2kimdir. Bu sebeple \u0130sl\u00e2m \u00e2limleri her as\u0131rda onun anlam\u0131n\u0131 g\u00fcncelle\u015ftirmi\u015flerdir.<\/p>\n

 <\/p>\n

2. Peygamberimiz ve Ashab\u0131n\u0131n \u0130\u00e7tihatta Bulunmalar\u0131 ve Tatbik Yapmalar\u0131<\/h3>\n

Kur\u2019an\u2019da a\u00e7\u0131k\u00e7a ifade edilmeyen konularda Ras\u00fblullah (s.a.v) \u00e2yetlerden anlad\u0131\u011f\u0131 \u015fekilde h\u00fck\u00fcmler koymu\u015ftur. Nitekim \u0130mam \u015e\u00e2fi\u00ee\u2019nin: \u201cPeygamber (s.a.v.)\u2019in verdi\u011fi her h\u00fck\u00fcm, onun Kur\u2019\u00e2n\u2019dan anlad\u0131\u011f\u0131d\u0131r\u201d dedi\u011fi nakledilir.[29]<\/a>\u00a0 Bu da bizler i\u00e7in bir \u00f6rnek te\u015fkil eder. Sahabe de bir \u015feyin h\u00fckm\u00fcn\u00fc Kur\u2019\u00e2n ve s\u00fcnnette bulamad\u0131\u011f\u0131nda i\u00e7tihat etmi\u015f ve tatbik\/g\u00fcncelleme yapm\u0131\u015ft\u0131r. Sahabenin tatbik\/g\u00fcncelle\u015ftirme faaliyetleri a\u00e7\u0131k olarak halifeler devrinde, bilhassa da Hz. Osman\u2019\u0131n \u015fehit edilmesinden sonra g\u00f6r\u00fclmeye ba\u015flam\u0131\u015ft\u0131r. Zira o g\u00fcnlerde fitneler, bid\u02bbat ehli f\u0131rkalar ve muhtelif fikr\u00ee ak\u0131mlar \u00e7\u0131km\u0131\u015f, sahabe de baz\u0131 \u00e2yetleri bunlara tatbik etmi\u015flerdir. Mesela Kat\u00e2de (\u00f6. 117\/735) \u201c\u2026Kalplerinde bir e\u011frilik olanlar\u2026\u201d<\/em>[30]<\/a> \u00e2yetini okudu\u011fu zaman \u201cBurada bahsedilenler e\u011fer Har\u00fbriyye[31]<\/a> ve Sebeiyye[32]<\/a> f\u0131rkas\u0131 de\u011filse ben onlar\u0131n kim oldu\u011funu bilmiyorum\u201d derdi.[33]<\/a><\/p>\n

Eb\u00fb \u00dcm\u00e2me (\u00f6. 86\/705), \u201cO g\u00fcn baz\u0131 y\u00fczler a\u011far\u0131r, baz\u0131 y\u00fczler karar\u0131r. Y\u00fczleri kararanlara, \u00ab\u0130man\u0131n\u0131zdan sonra ink\u00e2r ettiniz, \u00f6yle mi? \u00d6yle ise ink\u00e2r etmenize kar\u015f\u0131l\u0131k azab\u0131 tad\u0131n\u00bb denilir\u201d<\/em>[34]<\/a>, \u201cOnlar yoldan sap\u0131nca, Allah da kalplerini (do\u011fru yoldan) sapt\u0131rd\u0131\u201d<\/em>[35]<\/a> \u00e2yetlerini tefsir ederken \u201cOnlar H\u00e2ric\u00eelerdir\u201d demi\u015ftir.[36]<\/a><\/p>\n

Mus\u02bbab b. Sa\u02bbd (\u00f6. 103\/721) \u015f\u00f6yle der: \u201cBabama, \u00abDe ki: Amelce en \u00e7ok ziyana u\u011frayan; iyi i\u015f yapt\u0131klar\u0131n\u0131 sand\u0131klar\u0131 halde d\u00fcnya hayat\u0131ndaki \u00e7abalar\u0131 kaybolup giden kimseleri size haber verelim mi?\u00bb<\/em>[37]<\/a> \u00e2yetinde bahsedilenler Har\u00fbriyye mi?\u201d diye sordum, \u201cHay\u0131r, onlar Ehl-i Kitab, Yahudiler ve Hristiyanlard\u0131r. Yahudiler Muhammed (a.s)\u2019\u0131 yalanlad\u0131lar, Hristiyanlar cenneti ink\u00e2r ettiler, \u00aborada yiyecek ve i\u00e7ecek yoktur\u00bb dediler. Har\u00fbriyye ise: \u00abAllah\u2019a verdikleri s\u00f6z\u00fc, peki\u015ftirilmesinden sonra bozan, Allah\u2019\u0131n korunmas\u0131n\u0131 emretti\u011fi ba\u011flar\u0131 (iman, akrabal\u0131k, be\u015feri ve ahl\u00e2ki b\u00fct\u00fcn ili\u015fkileri) koparan ve yery\u00fcz\u00fcnde bozgunculuk yapan kimselerdir. \u0130\u015fte onlar ziyana u\u011frayanlar\u0131n ta kendileridir\u00bb<\/em>.\u201d[38]<\/a> cevab\u0131n\u0131 verdi.\u201d Sa\u02bbd (\u00f6. 55\/675) onlar\u0131 \u201cF\u00e2s\u0131klar\u201d diye isimlendirirdi.[39]<\/a><\/p>\n

Ras\u00fblullah (s.a.v) ve ashab\u0131n\u0131n bu \u015fekilde i\u00e7tihat ve tatbik yapmalar\u0131 sonra gelen insanlara da \u00f6rnek olmu\u015f, onlar da gerekti\u011finde \u00e2yetlerin yorumunu g\u00fcncelle\u015ftirmi\u015flerdir.<\/p>\n

 <\/p>\n

3. Nass\u0131n Maksatlar\u0131n\u0131 G\u00f6z \u00d6n\u00fcnde Bulundurma Gere\u011fi<\/h3>\n

Naslar\u0131 anlama us\u00fbl\u00fcnde kullan\u0131lan k\u0131y\u00e2s ve i\u02bbtib\u00e2r\u0131n da \u00e2yetlerin yorumunu g\u00fcncelle\u015ftirmede m\u00fchim bir i\u015flevi olmu\u015ftur. Zira nasslar, h\u00fck\u00fcmleri laf\u0131zlar\u0131 ve ibareleriyle g\u00f6sterdi\u011fi gibi baz\u0131 h\u00fck\u00fcmleri de ma\u2019kul ve maksutlar\u0131yla g\u00f6sterir. \u201cNass\u0131n maksatlar\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde bulundurma\u201d esas\u0131na riayet edilerek bu t\u00fcr h\u00fck\u00fcmlere ta\u02bbl\u00eel, k\u0131yas ve ist\u0131slah gibi y\u00f6ntemler v\u00e2s\u0131tas\u0131yla ula\u015f\u0131l\u0131r.[40]<\/a> Nitekim Fetv\u00e2 ve Nev\u00e2zil kitaplar\u0131 tenzil\/g\u00fcncelle\u015ftirme \u00f6rnekleriyle doludur.[41]<\/a><\/p>\n

 <\/p>\n

4. \u0130stidl\u00e2l, \u0130sti\u015fh\u00e2d ve \u0130stinbatta Bulunmak<\/h3>\n

\u0130sl\u00e2m \u00e2limlerinin vazge\u00e7ilmez faaliyetlerinden olan \u0130stidl\u00e2l<\/em>, isti\u015fh\u00e2d<\/em> ve istinbat<\/em>\u0131n, yorumun g\u00fcncelle\u015ftirilmesinde \u00f6nemli bir yeri vard\u0131r. Bunu dair pek \u00e7ok \u00f6rnek mevcuttur. Hz. Ali\u2019nin (\u00f6. 40\/661) anlatt\u0131\u011f\u0131na g\u00f6re Ras\u00fblullah (s.a.v) bir gece kap\u0131lar\u0131n\u0131 \u00e7al\u0131p \u201cNamaz k\u0131lmayacak m\u0131s\u0131n\u0131z?\u201d<\/em> buyurmu\u015f, Hz. Ali de: \u201cYa Ras\u00fblallah, ruhlar\u0131m\u0131z Allah\u2019\u0131n elinde, bizi uyand\u0131rmak isterse ruhumuzu bedenimize g\u00f6nderir\u201d demi\u015f. Bunun \u00fczerine Allah Ras\u00fbl\u00fc (s.a.v) hi\u00e7bir cevap vermeden d\u00f6n\u00fcp gitmi\u015f, bir taraftan da elini dizine vurarak \u201c\u2026Fakat insan tart\u0131\u015fmaya her \u015feyden daha \u00e7ok d\u00fc\u015fk\u00fcnd\u00fcr\u201d<\/em>[42]<\/a> \u00e2yetini okuyormu\u015f.[43]<\/a><\/p>\n

B\u00fcreyde (\u00f6. 63\/682-83 [?]) \u015f\u00f6yle anlat\u0131r: Ras\u00fblull\u00e2h (s.a.v) bize hutbe \u00eer\u00e2d ediyordu. O esnada Hasan (\u00f6. 49\/669) ile H\u00fcseyin (\u00f6. 61\/680) geldiler. \u00dczerlerinde k\u0131rm\u0131z\u0131 (\u00e7izgili) g\u00f6mlek vard\u0131. Y\u00fcr\u00fcyor, zaman zaman da t\u00f6kezleyip yere d\u00fc\u015f\u00fcyorlard\u0131. Ras\u00fblull\u00e2h (s.a.v) hemen Minber\u2019den indi, onlar\u0131 kucaklay\u0131p g\u00f6t\u00fcrerek \u00f6n\u00fcne koydu. Sonra da \u015f\u00f6yle buyurdu: \u201cCen\u00e2b-\u0131 Hak \u015f\u00f6yle buyurmakla ne kadar do\u011fru s\u00f6ylemi\u015f: <\/em>\u00abDo\u011frusu mallar\u0131n\u0131z ve \u00e7ocuklar\u0131n\u0131z sizin i\u00e7in bir imtihand\u0131r. B\u00fcy\u00fck m\u00fck\u00e2fat ise Allah\u2019\u0131n kat\u0131ndad\u0131r.\u00bb<\/em>[44]<\/a> Bu iki \u00e7ocu\u011fa bakt\u0131m, y\u00fcr\u00fcrken t\u00f6kezleyip yere d\u00fc\u015ft\u00fcklerini g\u00f6r\u00fcnce, sabredemeyip konu\u015fmam\u0131 kestim ve hemen onlar\u0131 tutup kald\u0131rd\u0131m.\u201d<\/em>[45]<\/a> Bunun ard\u0131ndan hutbeye devam etti.[46]<\/a><\/p>\n

Ras\u00fblullah (s.a.v) vefat edince Hz. Eb\u00fb Bekir (\u00f6. 13\/634) \u015f\u00f6yle demi\u015ftir: \u201cAllah Te\u00e2l\u00e2, Ras\u00fbl\u00fc\u2019ne daha aran\u0131zda iken vefat haberini vermi\u015fti. Sizlerin de (eceliniz gelince) \u00f6lece\u011finizi haber vermi\u015ftir. Allah\u2019\u0131n Ras\u00fbl\u00fc vefat etmi\u015ftir. Sizden de hi\u00e7 kimse sa\u011f kalmayacakt\u0131r. Kim Muhammed\u2019e tap\u0131yor ise bilsin ki, Muhammed vefat etmi\u015ftir. Kim de Allah\u2019a ibadet ediyorsa, hi\u00e7 \u015f\u00fcphesiz Allah Hayy\u2019d\u0131r, \u00f6l\u00fcms\u00fczd\u00fcr. Allah Te\u00e2l\u00e2: \u00abMuhammed, bir Ras\u00fbl\u2019d\u00fcr. Ondan \u00f6nce de rasuller gelip ge\u00e7mi\u015ftir. \u015eimdi o, \u00f6l\u00fcr veya \u00f6ld\u00fcr\u00fcl\u00fcrse, \u00f6k\u00e7elerinizin \u00fczerinde gerisin geriye (eski dininize) mi d\u00f6neceksiniz?…\u00bb<\/em>[47]<\/sup><\/a> buyurmu\u015ftur.\u201d Eb\u00fb Bekir\u2019in bu s\u00f6zleri \u00fczerine insanlar o derece \u015fa\u015fk\u0131nl\u0131\u011fa d\u00fc\u015fm\u00fc\u015flerdi ki, o okuyuncaya kadar, sanki bu \u00e2yetin n\u00e2zil oldu\u011funu bilmiyor gibiydiler. H\u00e2lbuki \u00e2yet seneler \u00f6nce Uhud gazvesinde inmi\u015fti.[48]<\/sup><\/a> Eb\u00fb Bekir (r.a), Allah Ras\u00fbl\u00fc\u2019n\u00fcn vefat\u0131na, \u201cMuhakkak sen de \u00f6leceksin, onlar da \u00f6lecekler\u201d<\/em>[49]<\/sup><\/a> \u00e2yetiyle de isti\u015fh\u00e2d etmi\u015ftir.[50]<\/sup><\/a><\/p>\n

Sonraki m\u00fcfessirlerimizde de istidl\u00e2l, isti\u015fh\u00e2d ve istinbat\u0131n bolca misalini g\u00f6r\u00fcyoruz. Mesel\u00e2 \u0130bn\u00fc\u2019l-Arab\u00ee, bir beldede bid\u02bbatler ve k\u00f6t\u00fcl\u00fckler yay\u0131ld\u0131\u011f\u0131nda oradan \u00e7\u0131kmak gerekti\u011fini s\u00f6ylemi\u015f, \u0130m\u00e2m M\u00e2lik\u2019in (\u00f6. 179\/795), \u201cBir ki\u015finin, selefe s\u00f6v\u00fclen bir beldede oturmas\u0131 hel\u00e2l de\u011fildir\u201d s\u00f6z\u00fcn\u00fc nakletmi\u015f ve \u201cBu do\u011frudur. Bir m\u00fcnker de\u011fi\u015ftirilemezse ondan uzakla\u015f\u0131l\u0131r\u201d h\u00fckm\u00fcne varm\u0131\u015ft\u0131r. Bunu da el-En\u02bb\u00e2m 6\/68 \u00e2yetinden istinb\u00e2t etmi\u015ftir.[51]<\/a><\/p>\n

 <\/p>\n

5. \u0130\u02bbtib\u00e2r, Tedebb\u00fcr ve Tefekk\u00fcr<\/h3>\n

Allah Te\u00e2l\u00e2 Kur\u2019\u00e2n\u2019da \u00f6nceki kavimlerin k\u0131ssalar\u0131n\u0131 anlat\u0131r ve ibret almam\u0131z\u0131 emreder.[52]<\/a> Ayr\u0131ca Kur\u2019\u00e2n\u2019\u0131 inceden inceye d\u00fc\u015f\u00fcnmeye, tedebb\u00fcr ve tefekk\u00fcrle okumaya te\u015fvik eden bir\u00e7ok \u00e2yet mevcuttur.[53]<\/a> Dolay\u0131s\u0131yla belli bir sebep \u00fczere veya \u015fah\u0131s hakk\u0131nda inen \u00e2yetlerden bile kendimize dersler \u00e7\u0131karabilir, onlar \u00fczerinde d\u00fc\u015f\u00fcnerek nas\u0131l davranmam\u0131z gerekti\u011fine karar verebiliriz. Normalde k\u00e2firler hakk\u0131nda inen \u00e2yetleri m\u00fc\u2019minlere tatbik edemeyiz, ancak onlardan ibret alabiliriz. Nitekim Hz. \u00d6mer (\u00f6. 23\/644) b\u00f6yle yapm\u0131\u015ft\u0131r: Bir g\u00fcn elinde bir et par\u00e7as\u0131 bulunan C\u00e2bir (\u00f6. 78\/697) ile kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda: \u201cO nedir?\u201d diye sormu\u015f, C\u00e2bir de: \u201cCan\u0131m \u00e7ekti\u011fi i\u00e7in sat\u0131n ald\u0131\u011f\u0131m bir et par\u00e7as\u0131d\u0131r\u201d demi\u015fti. Bunun \u00fczerine \u00d6mer (r.a): \u201cCan\u0131n \u00e7ekti\u011fi her \u015feyi sat\u0131n al\u0131r m\u0131s\u0131n? Yoksa sen, \u00abSiz d\u00fcnya hayat\u0131n\u0131zda b\u00fct\u00fcn g\u00fczel \u015feylerinizi harcay\u0131p t\u00fckettiniz\u00bb<\/em>[54]<\/a> \u00e2yetinde bahsedilen kimselerden olmaktan korkmuyor musun?\u201d diye onu \u00e2yetten ibret almaya y\u00f6nlendirdi.[55]<\/a> \u00c2yetin siy\u00e2k\u0131, k\u00e2firler hakk\u0131nda n\u00e2zil oldu\u011funu g\u00f6stermekle birlikte Hz. \u00d6mer \u00e2yeti genel olarak israf\u0131 terk etme manas\u0131nda alm\u0131\u015ft\u0131r. Zaten bu esasa i\u015faret eden sahih hadisler de bulunmaktad\u0131r.[56]<\/a> Ba\u015fka bir de\u011ferlendirmeye g\u00f6re de Hz. \u00d6mer, mubahlara dalman\u0131n \u00e2hiret nimetlerinden mahrum kalmaya sebep olmas\u0131ndan korkarak \u00e2yetin manalar\u0131ndan birini alm\u0131\u015f ve onu m\u00fc\u2019minlere uygulam\u0131\u015ft\u0131r.[57]<\/a> Ancak bu konuda \u00e7ok dikkatli olmak, iki farkl\u0131 \u015feyi birbirinden iyi ay\u0131rmak l\u00e2z\u0131md\u0131r. Aksi takdirde bu alanda ind\u00ee g\u00f6r\u00fc\u015flere kaymak \u00e7ok kolayd\u0131r.<\/p>\n

\u0130bn Teymiyye (\u00f6. 728\/1328), hicr\u00ee 700 senesinde Mo\u011follar\u0131n \u0130sl\u00e2m beldelerine girip onlarla muharebe etmesini[58]<\/a>, Ahz\u00e2b sava\u015f\u0131na benzetir ve Ahz\u00e2b s\u00fbresindeki \u00e2yetleri kendi zaman\u0131nda g\u00fcnceller.[59]<\/a> Hatt\u00e2 Ahz\u00e2b sava\u015f\u0131nda r\u00fczg\u00e2r ve so\u011fuk oldu\u011fu gibi[60]<\/a> Mo\u011follarla m\u00fccadele ettikleri o sene de ya\u011fmur, kar ve dolunun normalden daha fazla oldu\u011funu, \u00e7o\u011fu insanlar\u0131n bundan memnun olmad\u0131\u011f\u0131n\u0131 ancak kendilerinin insanlara bu durum kar\u015f\u0131s\u0131nda memnuniyetsizlik g\u00f6stermemelerini, Allah\u2019\u0131n bunda hikmet ve rahmetinin oldu\u011funu s\u00f6ylediklerini anlat\u0131r. \u0130bn Teymiyye, d\u00fc\u015fman\u0131n d\u00f6n\u00fcp gitmesinin en b\u00fcy\u00fck sebeplerinden birinin bu so\u011fuk ve kar oldu\u011funu ve bu sebeple \u00e7ok zayiat verdi\u011fini s\u00f6yler.[61]<\/a> \u201cHani onlar size hem \u00fcst taraf\u0131n\u0131zdan hem alt taraf\u0131n\u0131zdan gelmi\u015flerdi. Hani g\u00f6zler kaym\u0131\u015f ve y\u00fcrekler a\u011f\u0131zlara gelmi\u015fti. Siz de Allah\u2019a kar\u015f\u0131 \u00e7e\u015fitli zanlarda bulunuyordunuz\u201d<\/em>[62]<\/a> \u00e2yetini nakleden \u0130bn Teymiyye, \u201cBu sene de ayn\u0131 oldu, d\u00fc\u015fman \u015eam\u2019\u0131n \u00fcst taraflar\u0131ndan geldi ki o da F\u0131rat taraf\u0131ndan F\u0131rat\u2019\u0131n kuzeyidir, g\u00f6zler muazzam bir \u015fekilde kayd\u0131, bel\u00e2n\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc sebebiyle y\u00fcrekler a\u011f\u0131zlara geldi, bilhassa da askerin M\u0131s\u0131r\u2019a \u00e7ekildi\u011fi, d\u00fc\u015fman\u0131n yakla\u015ft\u0131\u011f\u0131 ve D\u0131ma\u015fk\u2019a y\u00f6neldi\u011fi haberi yay\u0131l\u0131nca! \u0130nsanlar Allah hakk\u0131nda \u00e7e\u015fitli zanlarda bulunmaya ba\u015flad\u0131lar\u201d der.[63]<\/a> Bu \u015fekilde Ahz\u00e2b s\u00fbresinin Hendek sava\u015f\u0131yla ilgili \u00e2yetlerini zaman\u0131ndaki olaylara tatbik eder. Burada \u0130bn Teymiyye\u2019nin, Mo\u011fol istilas\u0131na maruz kalan insanlara metanet vererek Ahz\u00e2b s\u00fbresinden ibret al\u0131p Hendek harbinde insanlar\u0131n d\u00fc\u015ft\u00fckleri hatalara d\u00fc\u015fmemeyi, ash\u00e2b-\u0131 kiram gibi sab\u0131rl\u0131 ve \u00fcmitli olmay\u0131 tavsiye etti\u011fini d\u00fc\u015f\u00fcnebiliriz.<\/p>\n

 <\/p>\n

6. Te\u2019v\u00eeli Sonraya B\u0131rak\u0131lan Ayetlerin Olmas\u0131<\/h3>\n

Bir de te\u2019v\u00eeli sonraya b\u0131rak\u0131lan \u00e2yetlerden bahsedilir ki onlar\u0131 zaman\u0131 geldi\u011finde mevcut duruma tatbik ederek anlamak gerekir. Nitekim Ras\u00fblullah\u2019a, \u201cDe ki: O size \u00fcst\u00fcn\u00fczden (g\u00f6kten) veya ayaklar\u0131n\u0131z\u0131n alt\u0131ndan (yerden) bir azap g\u00f6ndermeye g\u00fcc\u00fc yetendir\u2026\u201d<\/em>[64]<\/a> \u00e2yeti sorulunca, \u201cEvet o meydana gelecektir, ancak ger\u00e7ekle\u015fme vakti hen\u00fcz gelmemi\u015ftir\u201d<\/em> buyurmu\u015ftur.[65]<\/a><\/p>\n

Yine \u0130bn Mes\u02bb\u00fbd (\u00f6. 32\/652-653) \u201cEy iman edenler! Siz kendi sorumluluklar\u0131n\u0131za dikkat edin. Siz do\u011fru gitti\u011finiz takdirde yanl\u0131\u015f yola sapanlar size zarar veremez\u2026\u201d<\/em>[66]<\/a> \u00e2yeti hakk\u0131nda \u015f\u00f6yle demi\u015ftir: \u201c\u0130nsanlar s\u00f6z\u00fcn\u00fcz\u00fc dinledi\u011fi m\u00fcddet\u00e7e ma\u02bbr\u00fbfu emredin, m\u00fcnkerden nehyedin. Tavsiyelerinizi reddeder, size kar\u015f\u0131 gelirlerse o zaman kendinize bak\u0131n.\u201d Sonra \u015fu tespiti yapm\u0131\u015ft\u0131r: \u201cKur\u2019\u00e2n\u2019dan baz\u0131 \u00e2yetler inmi\u015ftir ki onlar\u0131n ifade etti\u011fi m\u00e2na daha bu \u00e2yetler inmeden \u00f6nce ger\u00e7ekle\u015fmi\u015ftir. Baz\u0131 \u00e2yetler vard\u0131r, onlar Ras\u00fbl-i Ekrem\u2019in zaman\u0131nda ger\u00e7ekle\u015fmi\u015ftir. Baz\u0131 \u00e2yetler vard\u0131r, Ras\u00fbl-i Ekrem\u2019den az sonra ger\u00e7ekle\u015fmi\u015ftir. Baz\u0131 \u00e2yetler vard\u0131r, m\u00e2nalar\u0131 \u00e2hir zamanda tahakkuk edecektir. Baz\u0131 \u00e2yetler vard\u0131r, k\u0131yamet g\u00fcn\u00fc ger\u00e7ekle\u015fecektir; hesap, cennet ve cehennemden bahseden \u00e2yetler gibi. Kalpleriniz ve arzular\u0131n\u0131z bir oldu\u011fu, sizi birbirinize d\u00fc\u015f\u00fcr\u00fcp kiminize kiminizin h\u0131nc\u0131n\u0131 tatt\u0131rmad\u0131\u011f\u0131 m\u00fcddet\u00e7e ma\u02bbr\u00fbfu emredin, m\u00fcnkeri nehyedin! Kalpler ve arzular farkl\u0131la\u015ft\u0131\u011f\u0131, birbirinize d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fcz, kiminiz kiminizin h\u0131nc\u0131n\u0131 tatmaya ba\u015flad\u0131\u011f\u0131 zaman herkes kendisiyle ba\u015f ba\u015fa kalmal\u0131, kendine bakmal\u0131d\u0131r. \u0130\u015fte o zaman bu \u00e2yetin kastetti\u011fi m\u00e2nan\u0131n tahakkuk zaman\u0131 gelmi\u015f demektir.\u201d[67]<\/a><\/p>\n

Bunun bir \u00f6rne\u011fini \u0130bn \u00d6mer (\u00f6. 73\/692) \u015f\u00f6yle haber verir: \u201cSonra \u015f\u00fcphesiz siz k\u0131yamet g\u00fcn\u00fc Rabbinizin huzurunda muhakeme edileceksiniz\u201d<\/em>[68]<\/a> \u00e2yeti bize indi ancak biz onun tefsirinin ne oldu\u011funu bilmiyorduk. Fitne kopunca \u201cBu \u00e2yette Rabbimizin \u00e7eki\u015fece\u011fimizi vaad buyurdu\u011fu \u015fey i\u015fte budur\u201d dedik.[69]<\/a> \u0130brahim en-Neha\u00ee\u2019nin (\u00f6. 96\/714) nakline g\u00f6re bu \u00e2yet inince ashab-\u0131 kiram: \u201cBiz birbirimizle karde\u015f oldu\u011fumuz halde aram\u0131zdaki \u00e7eki\u015fme de ne olacak acaba?\u201d diyorlard\u0131. Osman b. Aff\u00e2n \u015fehit edilince \u201c\u0130\u015fte aram\u0131zdaki \u00e7eki\u015fme budur\u201d dediler.[70]<\/a><\/p>\n

\u0130bn Abbas (\u00f6. 68\/687-688), \u201cE\u011fer Medine\u2019nin her taraf\u0131ndan \u00fczerlerine gelinse ve orada kar\u0131\u015f\u0131kl\u0131k \u00e7\u0131karmalar\u0131 istenseydi, onu mutlaka yaparlard\u0131; o konuda fazla gecikmezlerdi\u201d<\/em>[71]<\/a> \u00e2yetinin te\u2019vilinin 60\u2019l\u0131 y\u0131llar\u0131n ba\u015f\u0131nda geldi\u011fini s\u00f6ylemi\u015f ve Ben\u00fb H\u00e2rise\u2019nin Harre Vak\u02bbas\u0131\u2019nda \u015eaml\u0131lar\u0131 Medine ehlinin \u00fczerine salmalar\u0131n\u0131 kastetmi\u015ftir. Harre Vak\u02bbas\u0131 63 senesi Zilk\u00e2de ay\u0131nda olmu\u015f, insanlar Medine\u2019yi bo\u015faltm\u0131\u015f, \u015fehrin meyveleri Ras\u00fblullah\u2019\u0131n haber verdi\u011fi gibi y\u0131rt\u0131c\u0131 hayvanlara kalm\u0131\u015f, daha sonra insanlar oraya geri d\u00f6nm\u00fc\u015flerdir.[72]<\/a><\/p>\n

\u0130stikbalden haber veren \u00e2yetlerin bulunmas\u0131, daha sonraki insanlar\u0131n \u00e2yetlerin yorumunu g\u00fcncelle\u015ftirmesini gerektirmi\u015ftir.<\/p>\n

\u0130lm\u00ee tefsiri de bu kapsamda de\u011ferlendirmek m\u00fcmk\u00fcnd\u00fcr.[73]<\/a> Zaman\u0131n ilerlemesiyle yeni yeni ortaya \u00e7\u0131kan icatlara bir k\u0131s\u0131m \u00e2yetlerin i\u015faret etti\u011fini s\u00f6ylemek, yeni yorumlarda bulunmay\u0131 gerektirebilmektedir.<\/p>\n

\u00c2yetlerin yorumunu g\u00fcncelle\u015ftirmenin pek \u00e7ok faydalar\u0131ndan bahsedilmektedir.[74]<\/a> Ancak bu konuda s\u0131k\u00e7a d\u00fc\u015f\u00fclen baz\u0131 hatalar da mevcuttur ki \u015fimdi onlardan ve sebeplerinden bahsedece\u011fiz:<\/p>\n

 <\/p>\n

C. D\u00fc\u015f\u00fclen Hatalar ve Sebepleri<\/h2>\n

Bir k\u0131s\u0131m \u00e2yetlerin yorumunu g\u00fcncelle\u015ftirirken insanlar\u0131n baz\u0131 hatalara d\u00fc\u015ft\u00fckleri g\u00f6r\u00fclmektedir. Bunlar\u0131n sebeplerini \u015f\u00f6yle s\u0131ralayabiliriz:<\/p>\n

 <\/p>\n

1. Kur\u2019\u00e2n\u2019da Her \u015eeyin Mevcut Oldu\u011funu D\u00fc\u015f\u00fcnmek<\/h3>\n

\u201cBu kitab\u0131 sana her konuda a\u00e7\u0131klama getiren bir rehber, bir hidayet ve rahmet kayna\u011f\u0131, Allah\u2019a g\u00f6n\u00fclden ba\u011flananlar i\u00e7in bir m\u00fcjde olarak indirdik\u201d<\/em>[75]<\/a> \u00e2yetinin z\u00e2hir\u00ee manas\u0131na itibar eden baz\u0131 \u00e2limler, dine ve d\u00fcnyaya dair ne varsa her \u015feyin Kur\u2019an\u2019da mevcut oldu\u011fu, bir \u015fekilde ona temas veya i\u015faret edildi\u011fi g\u00f6r\u00fc\u015f\u00fcne varm\u0131\u015flar ve baz\u0131 \u00e2yetlerle ilgili \u00e7ok uzak yorumlarda bulunabilmi\u015flerdir. \u201cBiz kitapta hi\u00e7bir \u015feyi eksik b\u0131rakmad\u0131k\u201d<\/em>[76]<\/a> \u00e2yetindeki \u201ckitab\u201d\u0131 \u201cLevh-i Mahfuz\u201d yerine \u201cKur\u2019\u00e2n\u201d olarak anlayanlar da ayn\u0131 g\u00f6r\u00fc\u015f\u00fc savunmu\u015flard\u0131r. \u0130mam Gaz\u00e2l\u00ee (\u00f6. 505\/1111), S\u00fcy\u00fbt\u00ee (\u00f6. 911\/1505) gibi \u00e2limler bunlar aras\u0131ndad\u0131r.[77]<\/a><\/p>\n

G\u00fcn\u00fcm\u00fczde ise bu g\u00f6r\u00fc\u015f \u00e7ok ilerlere g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Mesela S\u00fcleyman Aksoy, Nahl 16\/89 \u00e2yetinde yer alan \u201cHer \u015feyin beyan\u0131\u201d<\/em> ifadesiyle ilgili olarak \u201cteknik ilimler, motorize vas\u0131talar<\/em> ve teknik cihazlar olmak \u00fczere t\u00fcm ilimleri kastetmektedir\u201d der.[78]<\/a> Y\u00e2s\u00een 36\/12 \u00e2yetiyle ilgili olarak da; \u201cBu \u00e2yetteki \u201c\u0130mam-\u0131 M\u00fcb\u00een\u201d<\/em> tabiri, Kur\u2019an-\u0131 Kerim\u2019i kastetmektedir. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn semav\u00ee kitaplar\u0131n imam\u0131 olan, Kur\u2019an-\u0131 Kerim\u2019dir. Bu \u00e2yette, teknik ilimler d\u00e2hil, her t\u00fcrl\u00fc ilimlerin Kur\u2019an\u2019da say\u0131l\u0131p d\u00f6k\u00fcld\u00fc\u011f\u00fc i\u015faret ediliyor\u201d demektedir.[79]<\/a> Bu anlay\u0131\u015f, bir k\u0131s\u0131m yeni geli\u015fmeleri Kur\u2019an\u2019da bulabilmek i\u00e7in sahiplerini baz\u0131 uzak teviller ve makul olmayan yorumlar yapmaya zorlamaktad\u0131r.<\/p>\n

 <\/p>\n

2. \u00d6nyarg\u0131, Mezhep ve F\u0131rka Taassubu<\/h3>\n

\u00c2yetlerin yorumunu g\u00fcncelle\u015ftirirken en fazla yap\u0131lan hata, konuya bir tak\u0131m \u00f6nyarg\u0131 ve pe\u015fin h\u00fck\u00fcmlerle yakla\u015fmakt\u0131r. Bu b\u00fcy\u00fck oranda s\u00fcbjektif davranmay\u0131 beraberinde getirmektedir. Bilhassa siy\u00e2s\u00ee, \u00eetik\u00e2d\u00ee ve ideolojik f\u0131rkalara mensup kimselerin yorumlar\u0131na b\u00fcy\u00fck oranda \u00f6znellik h\u00e2kimdir.[80]<\/a> Rivayete dayanmayan ve re\u2019yle yap\u0131lan bu t\u00fcr yorumlarda ki\u015fi, \u00f6nceden ve pe\u015finen bir manaya inanmakta, sonra da Kur\u2019\u00e2n\u2019\u0131n laf\u0131zlar\u0131n\u0131 bu manaya hamletmeyi istemektedir.[81]<\/a> \u00a0Bunun \u00f6rnekleri pek \u00e7oktur. Birka\u00e7 misal verelim:<\/p>\n

    \n
  1. Muaviye\u2019nin (\u00f6. 60\/680) Hicaz valisi Mervan (\u00f6. 65\/685) bir g\u00fcn hutbede Muaviye\u2019nin o\u011flu Yez\u00eed\u2019i (\u00f6. 64\/683) zikredip insanlara, Muaviye\u2019den sonra ona bey\u02bbat etmelerini s\u00f6ylemi\u015fti. Hz. Eb\u00fb Bekir\u2019in o\u011flu Abdurrahman (\u00f6. 53\/673) kalkt\u0131 ve bir \u015feyler s\u00f6yledi. Bunun \u00fczerine Mervan; \u201cYakalay\u0131n \u015funu!\u201d dedi, yakalamaya \u00e7al\u0131\u015ft\u0131larsa da o ka\u00e7\u0131p karde\u015fi Hz. \u00c2i\u015fe\u2019nin (\u00f6. 58\/678) evine s\u0131\u011f\u0131nd\u0131. Mervan; \u201cMuhakkak ki o, Allah Te\u00e2l\u00e2\u2019n\u0131n, hakk\u0131nda \u00abAnne ve babas\u0131na; \u201c\u00d6f size! Beni tekrar diriltilmekle mi tehdit ediyorsunuz?\u201d diyen…\u00bb<\/em>[82]<\/a> \u00e2yetini indirdi\u011fi ki\u015fidir\u201d dedi. Hz. \u00c2i\u015fe de perde arkas\u0131ndan; \u201cAllah Te\u00e2l\u00e2, benim hakl\u0131 oldu\u011fumu bildirdi\u011fi \u00e2yetler d\u0131\u015f\u0131nda bizim hakk\u0131m\u0131zda Kur\u2019\u00e2n\u2019dan hi\u00e7bir \u015fey indirmemi\u015ftir\u201d cevab\u0131n\u0131 verdi.[83]<\/sup><\/a> Di\u011fer rivayete g\u00f6re Hz. \u00c2i\u015fe s\u00f6zlerine; \u201cBu \u00e2yetin kimin hakk\u0131nda indi\u011fini s\u00f6ylemek isteseydim onun ismini verirdim\u201d c\u00fcmlesini de ilave etmi\u015ftir.[84]<\/sup><\/a> S\u00fcy\u00fbt\u00ee, Hz. \u00c2i\u015fe\u2019nin, bu \u00e2yet-i kerimenin bir ba\u015fkas\u0131 hakk\u0131nda n\u00e2zil oldu\u011funu s\u00f6yleyip o ki\u015finin ismini verdi\u011fini nakletmekte ise de kendisi bu ismi zikretmemi\u015ftir.[85]<\/sup><\/a><\/li>\n
  2. \u0130bn \u00d6mer, h\u00e2ric\u00eeleri en \u015ferli insanlar olarak g\u00f6r\u00fcr ve sebebini de \u201cOnlar k\u00e2firler hakk\u0131nda inen \u00e2yetleri m\u00fc\u2019minlere uyguluyorlar\u201d diye a\u00e7\u0131klard\u0131.[86]<\/a> H\u00e2ric\u00eeler bunu mezheb\u00ee taassuplar\u0131 sebebiyle yap\u0131yorlard\u0131. K\u00e2firlerden bahseden \u00e2yetleri m\u00fc\u2019minlere tatbik etmek do\u011fru olmamakla birlikte m\u00fc\u2019minler bu \u00e2yetlerden ibret alabilirler. Buna yukar\u0131da temas etmi\u015f ve \u00f6rneklerini vermi\u015ftik.<\/li>\n
  3. \u201cKendilerine apa\u00e7\u0131k deliller geldikten sonra par\u00e7alan\u0131p ayr\u0131l\u0131\u011fa d\u00fc\u015fenler gibi olmay\u0131n. \u0130\u015fte onlar i\u00e7in b\u00fcy\u00fck bir azap vard\u0131r\u201d<\/em>[87]<\/a> \u00e2yetinin Yahudi ve Hristiyanlar hakk\u0131nda oldu\u011funu s\u00f6yleyen Zemah\u015fer\u00ee (\u00f6. 538\/1144), \u201cOnlar\u0131n bu \u00fcmmetin bid\u02bbat\u00e7ileri oldu\u011fu da s\u00f6ylenmi\u015ftir ki onlar da m\u00fc\u015febbihe, m\u00fccebbire, ha\u015feviyye ve benzerleridir\u201d der.[88]<\/a> Bu ifadesiyle de ehl-i s\u00fcnneti kasteder. Mutezile mezhebine olan taassub\u00e2ne ba\u011fl\u0131l\u0131\u011f\u0131 sebebiyle di\u011fer M\u00fcsl\u00fcmanlar\u0131 \u00e7irkin s\u0131fatlarla anar ve k\u00f6t\u00fc ithamlarda bulunur.<\/li>\n
  4. Siy\u00e2s\u00ee emeller i\u00e7in \u00e2limleri ve \u0130sl\u00e2m\u00ee ilimleri kullanarak insanlar\u0131 y\u00f6nlendirmek, taraftar toplay\u0131p g\u00fc\u00e7 dev\u015firmek, tarih boyunca M\u00fcsl\u00fcmanlar\u0131n zarar g\u00f6rd\u00fc\u011f\u00fc en tehlikeli taktiklerden biri olmu\u015ftur. Tanzimat d\u00f6neminde siyas\u00ee emellerini ger\u00e7ekle\u015ftirmek isteyen bir tak\u0131m g\u00fc\u00e7ler, ulem\u00e2y\u0131 harekete ge\u00e7irebilmek i\u00e7in \u00e2yet ve hadisleri hatal\u0131 bir \u015fekilde g\u00fcncelle\u015ftirerek ind\u00ee yorumlar yapm\u0131\u015flard\u0131r.[89]<\/a> Buna bir \u00f6rnek olarak Cemiyet-i \u0130lmiye-i \u0130sl\u00e2miye vekili K\u00f6pr\u00fcl\u00fc \u015eeyh Aliefendizade Hoca Muhyiddin (\u00f6. 1930), hicr\u00ee 1314\u2019te Sultan II. Abd\u00fclhamid\u2019e takdim etti\u011fi 12 sayfal\u0131k arizada[90]<\/a> \u015f\u00f6yle der: \u201cDaha ulema s\u0131n\u0131f\u0131 ne\u015friyata ba\u015flamad\u0131. Bir kere zeb\u00e2n-\u0131 sihr-beyan\u0131m\u0131z s\u00f6ze ba\u015flarsa siyasi tefsir k\u0131l\u0131klu ahk\u00e2m tebli\u011fine besmele-ke\u015f olursak \u00e2lem hayrette kal\u0131r. Maksad pek kolayla\u015f\u0131r. Halk ulemaya bakar. K\u00fct\u00fcb-\u00fc ilmiye ve \u015fer\u02bbiyeden istediklerinizi \u00e7izdiniz, l\u00e2kin kul\u00fbb-u \u00fcmmetten \u00ab[\u0130nn]el-Ulem\u00e2[e] vereset\u00fc\u2019l-enbiy\u00e2\u00bb<\/em>[91]<\/a> hadis-i \u015ferifini silemediniz.\u201d[92]<\/a><\/li>\n
  5. Onun pe\u015fini takip eden A.[Ali] Vefa [el-Ba\u011fdadi], \u201c\u0130nne f\u00ee z\u00e2like le-zikr\u00e2 li-men k\u00e2ne leh\u00fb kalb\u00fcn ev elka\u2019s-sem\u02bba ve h\u00fcve \u015feh\u00eed\u201d<\/em>[93]<\/strong><\/em><\/a> \u00e2yetini ba\u015fl\u0131k yapt\u0131\u011f\u0131 ve Arap\u00e7a olarak kaleme ald\u0131\u011f\u0131 makalesinde \u00fcmmetin saadeti i\u00e7in en b\u00fcy\u00fck sebep ve en l\u00fczumlu vesilelerden birinin farz olan karde\u015flikten sonra ittihad i\u00e7inde olmak ve hep birlikte \u00fcmmet i\u00e7in faydal\u0131 cemiyetler kurma hususunda ittifak etmek oldu\u011funu s\u00f6yler.[94]<\/a> \u201cAllah\u2019\u0131n ipine s\u0131ms\u0131k\u0131 sar\u0131l\u0131n\u201d<\/em>[95]<\/a> \u00e2yetini hat\u0131rlatarak hablullah<\/em>\u2019\u0131n Allah\u2019\u0131n dini ve Kur\u2019an diye tefsir edildi\u011fini naklettikten sonra muhakk\u0131klar\u0131n habl <\/em>kelimesini \u201ccemaat\u201d olarak a\u00e7\u0131klad\u0131klar\u0131n\u0131 s\u00f6yler ve bir hadisin[96]<\/a> bu g\u00f6r\u00fc\u015f\u00fc destekledi\u011fini ilave eder. Israrla birlik ve cemaat olma, tefrikadan ka\u00e7\u0131nma \u00fczerinde durur. Umum\u00ee m\u00fcsl\u00fcmanlar aras\u0131nda cemiyet te\u015fkil etmenin l\u00fczum ve faydalar\u0131ndan bahseder. \u201cYolun do\u011frusu kendine apa\u00e7\u0131k belli olduktan sonra Ras\u00fblullah\u2019a kar\u015f\u0131 \u00e7\u0131kan ve m\u00fcminlerin yolundan ba\u015fkas\u0131n\u0131 izleyen kimseyi sapt\u0131\u011f\u0131 y\u00f6nde b\u0131rak\u0131r\u0131z ve onu cehenneme atar\u0131z. Oras\u0131 var\u0131lacak ne k\u00f6t\u00fc bir yerdir!\u201d<\/em>[97]<\/a> \u00e2yetini zikrederek m\u00fc\u2019minlerin yolundan ayr\u0131lman\u0131n haram oldu\u011funu s\u00f6yler. Bu manada hadisler zikreder. Sonra bir adam\u0131n ak\u0131l ve bilgisi ne kadar y\u00fcksek olursa olsun, fikrinin pek \u00e7ok \u00f6nemli i\u015fte hep do\u011fruyu bulamayaca\u011f\u0131n\u0131, ba\u015fkalar\u0131n\u0131n fikirleriyle bir araya geldi\u011finde ise genellikle do\u011fruya isabet edece\u011fini s\u00f6yledikten sonra uzun uzun m\u00fc\u015f\u00e2vere, \u015f\u00fbr\u00e2 ve isti\u015farenin \u00f6neminden bahseder, konuyla ilgili hadisler ve s\u00f6zler zikreder. Peygamberimize; akl\u0131n\u0131n kem\u00e2li, g\u00f6r\u00fc\u015f\u00fcn\u00fcn kuvveti ve kendisine vahiy gelmesine ve herkesin ister istemez ona itaat etmeye mecbur olmas\u0131na ra\u011fmen \u201ci\u015f hakk\u0131nda onlara dan\u0131\u015f\u201d<\/em>[98]<\/a> diye emredildi\u011fini hat\u0131rlat\u0131r. Son olarak bir m\u00fcsl\u00fcman, hele hele kavmi i\u00e7inde b\u00fcy\u00fck ve \u00f6nder olan biri ictim\u00e2ya yani bir araya gelmeye muhalefet eder ve bunun faydalar\u0131n\u0131 ink\u00e2r ederse genelin, bilhassa da ehl-i hall ve\u2019l-akd ve\u2019l-akl\u0131n bu ferdi terbiye etmeleri gerekti\u011fini s\u00f6yler. V\u00fccuttaki bir uzuv bozulur da o tedavi edilmez veya kesilmezse bu hastal\u0131\u011f\u0131n di\u011fer uzuvlara da sirayet edece\u011fini ve \u00f6l\u00fcme sebep olaca\u011f\u0131n\u0131 hat\u0131rlat\u0131r. H\u00fcr, \u00fcmmetini, karde\u015flerini ve vatan\u0131n\u0131n evlatlar\u0131n\u0131 seven her vatanda\u015f\u0131n kendi ahl\u00e2k\u0131n\u0131 d\u00fczeltmekle yetinmeyip kavmindeki b\u00fct\u00fcn fertleri tehzib i\u00e7in \u00e7al\u0131\u015fmas\u0131 gerekti\u011fini ifade eder.[99]<\/a> Bu s\u00f6zlerin hepsi de do\u011fru ve g\u00fczel \u015feylerdir, ancak makale sahibinin niyeti siyas\u00ee f\u0131rkas\u0131na destek olmakt\u0131r. Zaman\u0131n padi\u015fah\u0131na adeta aba alt\u0131ndan sopa g\u00f6stererek Meclis-i Meb\u02bb\u00fbs\u00e2n\u2019a kar\u015f\u0131 \u00e7\u0131kmas\u0131n\u0131n haram oldu\u011funu \u00e2yet ve hadislere istin\u00e2den s\u00f6yledi\u011fi gibi, okurlar\u0131, isim vermeden, \u00fcmmet i\u00e7in faydal\u0131 oldu\u011funu iddia etti\u011fi \u0130ttihat ve Terakk\u00ee Cemiyeti\u2019ne kat\u0131lmaya te\u015fvik etmektedir.<\/li>\n
  6. Taklidi \u015fiddetle yeren Muhammed Abduh ve Re\u015fit R\u0131z\u00e2, k\u00e2firlerden bahseden \u201cKendilerine uyulanlar o g\u00fcn azab\u0131 g\u00f6r\u00fcnce, kendilerine uyanlardan uzakla\u015facaklar, aralar\u0131ndaki b\u00fct\u00fcn ba\u011flar kopacakt\u0131r\u201d<\/em>[100]<\/a> \u00e2yetini mezhep m\u00fcntesiplerine, atalar\u0131 taklit etmekten bahseden el-A\u02bbr\u00e2f 7\/28-29 \u00e2yetlerini de tasavvuf erbab\u0131na tatbik etmi\u015flerdir.[101]<\/a> Bu da \u00f6nceden kabul ettikleri bir ideolojiyi Kur\u2019an\u2019a tasdik ettirme gayretinden ba\u015fka bir \u015fey de\u011fildir. H\u00e2lbuki Kur\u2019an yorumunda en b\u00fcy\u00fck tehlike ve bir o kadar da tutars\u0131zl\u0131k, \u00f6znel fikirlerin ona y\u00fcklenmesidir. Bu da ideolojik yorumlarda a\u00e7\u0131k bir \u015fekilde kendini g\u00f6stermektedir.[102]<\/a><\/li>\n<\/ol>\n

    \u00a0<\/em><\/p>\n

    3. Tefs\u00eer \u015eartlar\u0131na Ri\u00e2yet Etmemek<\/h3>\n

    Bir ilmin us\u00fbl ve k\u00e2ideleri, bir binan\u0131n temeli mesabesindedir. Bina ancak sa\u011flam bir temellerle ayakta kalabilir.[103]<\/a> Tefsir ilminin de bir tak\u0131m usul ve k\u00e2ideleri vard\u0131r. Tefsir i\u00e7in belirlenen \u015fartlar\u0131 gereksiz g\u00f6ren baz\u0131 insanlar kendi bilgi birikimleri ve k\u00fclt\u00fcrleri istikametinde yorumlar yaparak, Kur\u2019\u00e2n laf\u0131zlar\u0131n\u0131 m\u00fcsait olmad\u0131klar\u0131 manalarla tefsir etmi\u015flerdir.[104]<\/a><\/p>\n

    Mesela Kur\u2019\u00e2n\u2019\u0131n s\u00fcnnet ile tefsirini dikkate almayan bir yorumcu, belli \u015fartlarda h\u0131rs\u0131z\u0131n elinin kesilmesini emreden \u00e2yeti[105]<\/a>, \u201ck\u00f6k\u00fcnden de\u011fil, iz b\u0131rakacak \u015fekilde elini kesip kanat\u0131n\u0131z\u201d, \u201ch\u0131rs\u0131zlar\u0131n, h\u0131rs\u0131zl\u0131k yapma g\u00fc\u00e7lerini ortadan kald\u0131r\u0131n\u0131z, kesiniz, engelleyiniz\u201d \u015feklinde yorumlayabilmi\u015ftir.[106]<\/a> Ayn\u0131 \u015fekilde ilm\u00ee tefsire a\u011f\u0131rl\u0131k veren bir ara\u015ft\u0131rmac\u0131 da, \u201cNeden, evvelki tefsirlerin zan \u00fczerindeki a\u00e7\u0131klamalar\u0131n\u0131n tesiri alt\u0131nda kalarak, \u00e2yetlerin ortaya \u00e7\u0131km\u0131\u015f ilm\u00ee mucizelerinin \u00fczerini kapatmaya \u00e7al\u0131\u015fal\u0131m?\u201d[107]<\/a> diyerek tefsir k\u00e2ide ve usullerini hi\u00e7e sayabilmi\u015ftir. Bu ise ki\u015fiyi ilm\u00ee hatalara s\u00fcr\u00fcklemektedir.<\/p>\n

    Tefsir usul ve k\u00e2idelerini ve Kur\u2019\u00e2n ilimlerini dikkate almayan, s\u0131rf Arap diline dayanan bu t\u00fcr yorumlar, Kur\u2019an\u2019\u0131n kimin kel\u00e2m\u0131 oldu\u011funu, kime indi\u011fini, muhatab\u0131n kim oldu\u011funu hi\u00e7 dikkate almam\u0131\u015ft\u0131r.[108]<\/a><\/p>\n

    Ul\u00fbmu\u2019l-Kur\u2019\u00e2n konusundaki bilgi eksikli\u011fi<\/em> de tabi\u00ee olarak tefsir ve te\u2019vilin \u015fartlar\u0131na riayet etmemeyi beraberinde getirmektedir. Bu da sonu\u00e7ta yorum hatalar\u0131na ve ihtilaflara yol a\u00e7maktad\u0131r. \u015eu rivayet bunu a\u00e7\u0131k\u00e7a ifade etmektedir: \u00d6mer (r.a) bir g\u00fcn yaln\u0131z kald\u0131 ve kendi kendine \u201cPeygamberi bir oldu\u011fu halde bu \u00fcmmet nas\u0131l ihtilafa d\u00fc\u015fecek?\u201d diye d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131. \u0130bn Abbas\u2019\u0131 \u00e7a\u011f\u0131rt\u0131p: \u201cPeygamberi bir, k\u0131blesi ayn\u0131 oldu\u011fu halde bu \u00fcmmet nas\u0131l ihtilafa d\u00fc\u015fecek?\u201d diye sordu. \u0130bn Abbas: \u201cEy M\u00fc\u2019minlerin Em\u00eeri, Kur\u2019\u00e2n bize indirildi ve biz onu okuduk, ne hakk\u0131nda n\u00e2zil oldu\u011funu bildik. Bizden sonra insanlar gelecek Kur\u2019\u00e2n\u2019\u0131 okuyacaklar ama ne hakk\u0131nda indi\u011fini bilmeyecekler, bu sebeple onun hakk\u0131nda kendi g\u00f6r\u00fc\u015fleri olu\u015facak. Onlar\u0131n her birinin Kur\u2019an hakk\u0131nda g\u00f6r\u00fc\u015fleri olunca da ihtilaf edecekler, ihtilafa d\u00fc\u015f\u00fcnce de birbirleriyle m\u00fccadeleye ve sava\u015fa giri\u015fecekler\u201d diye cevap verdi. (Bu cevab\u0131 be\u011fenmeyen) Hz. \u00d6mer onu tersledi ve azarlad\u0131. \u0130bn Abbas da oradan gitti. \u00d6mer onun s\u00f6z\u00fc \u00fczerinde bir m\u00fcddet d\u00fc\u015f\u00fcnd\u00fc ve manas\u0131n\u0131 anlad\u0131. Hemen \u0130bn Abbas\u2019\u0131 \u00e7a\u011f\u0131rt\u0131p \u201cS\u00f6z\u00fcn\u00fc bana tekrar et\u201d dedi, o da \u00f6nceki s\u00f6z\u00fcn\u00fc tekrarlad\u0131. \u00d6mer (r.a) onun s\u00f6z\u00fcn\u00fcn manas\u0131n\u0131 anlad\u0131 ve bu izah \u00e7ok ho\u015funa gitti.[109]<\/a><\/p>\n

    Bilmedi\u011fi veya ara\u015ft\u0131rmada kusurlu davrand\u0131\u011f\u0131 i\u00e7in bu hataya d\u00fc\u015fen insanlar oldu\u011fu gibi, kendi fikrini \u00f6ne \u00e7\u0131karmak i\u00e7in bilerek tefsir usul\u00fcn\u00fc hi\u00e7e sayan insanlar da mevcuttur. Her ikisi de derecesine g\u00f6re a\u011f\u0131r bir vebali m\u00fbcibdir.<\/p>\n

     <\/p>\n

    4. Modernist, Tarihselci ve Sembolik Yakla\u015f\u0131m<\/h3>\n

    Bat\u0131n\u0131n bilim ve teknoloji alan\u0131nda h\u0131zla ilerleyip m\u00fcsl\u00fcman d\u00fcnyan\u0131n geri kalmas\u0131, bir k\u0131s\u0131m \u0130sl\u00e2m d\u00fc\u015f\u00fcn\u00fcrlerini farkl\u0131 d\u00fc\u015f\u00fcnce ve aray\u0131\u015flara sevketmi\u015f, Kur\u2019\u00e2n yorumunda modernist y\u00f6neli\u015flerin \u00e7\u0131kmas\u0131na sebep olmu\u015ftur. Bunlar \u0130sl\u00e2m\u2019\u0131n rasyonel bir din oldu\u011funu, ge\u00e7mi\u015f tatbikat\u0131 bir tarafa b\u0131rak\u0131p \u0130sl\u00e2m\u2019\u0131 bug\u00fcn\u00fcn de dini k\u0131lacak \u00e7al\u0131\u015fmalar yapmak gerekti\u011fini s\u00f6ylemi\u015flerdir. Pozitivizmin tesirinde kalarak peygamberlerle ilgili harikulade h\u00e2diseleri, melek ve cin gibi tecr\u00fcbe alan\u0131na girmeyen g\u00f6r\u00fcnmez varl\u0131klar\u0131 ve \u0130sl\u00e2m\u2019\u0131n mevcut be\u015fer\u00ee sistemlerle uyu\u015fmayan baz\u0131 emir ve yasaklar\u0131n\u0131 tevil veya ink\u00e2r yoluna gitmi\u015flerdir. Bu anlay\u0131\u015f\u0131n pek \u00e7ok temsilcisi vard\u0131r.[110]<\/a><\/p>\n

      \n
    1. Bunlardan biri olan M\u0131s\u0131rl\u0131 Mustafa Mahm\u00fbd (\u00f6. 2009), N\u00fbr s\u00fbresi 30. \u00e2yet \u00f6z\u00fc b\u0131rak\u0131l\u0131p da z\u00e2hir\u00ee manas\u0131 al\u0131nacak olursak dekolte k\u0131yafetlerin zaman\u0131 olan g\u00fcn\u00fcm\u00fczde hayat\u0131n \u00e7ok zor olaca\u011f\u0131n\u0131 s\u00f6yleyerek \u201cBiz bir (kad\u0131n) y\u00fcz\u00fc g\u00f6rd\u00fc\u011f\u00fcm\u00fczde o \u00e7ok ho\u015fumuza gider ve kalpten bir \u00abAllah\u00bb deriz. Bu durumda o g\u00fczelli\u011fi yaratan yarat\u0131c\u0131y\u0131 kastederiz, mahl\u00fbku de\u011fil! Bu durumda bizim bu bak\u0131\u015f\u0131m\u0131z sadece hel\u00e2l olmaz, ayr\u0131ca bize bir hasene de yaz\u0131l\u0131r\u201d der. Sonra da bu \u00e2yetteki \u201cg\u00f6z yumma\u201d<\/em>n\u0131n insanlar\u0131n elindeki mal ve nimete g\u00f6z dikmeme, hay\u00e2, \u015fehvet, haset, kin ve k\u0131skan\u00e7l\u0131\u011fa d\u00fc\u015fmeme anlam\u0131nda oldu\u011funu s\u00f6yler.[111]<\/a><\/li>\n
    2. Yine es-Siy\u00e2set\u00fc\u2019l-\u00dcsb\u00fbiyye<\/em>[112]<\/a> dergisinde \u201cM\u0131s\u0131r Kanunlar\u0131 ve \u0130sl\u00e2m F\u0131kh\u0131yla Ba\u011f\u0131\u201d ismiyle ne\u015fredilen bir makalede h\u0131rs\u0131zl\u0131k ve zina haddinin farz olmay\u0131p ibaha ifade etti\u011fi s\u00f6ylenerek, b\u00f6ylece \u0130sl\u00e2m\u00ee h\u00fck\u00fcmleri kabul etmenin \u00f6n\u00fcndeki b\u00fcy\u00fck engellerden birinin a\u015f\u0131ld\u0131\u011f\u0131 ifade edilmi\u015ftir. H\u00e2lbuki bu g\u00f6r\u00fc\u015f, Kitab\u2019a, s\u00fcnnete ve Arap l\u00fcgatine uymayan fasit bir tevildir.[113]<\/a><\/li>\n
    3. Abduh ve Re\u015f\u00eed R\u0131z\u00e2, Nis\u00e2 s\u00fbresinin 1. \u00e2yetinde bahsedilen, b\u00fct\u00fcn insanlar\u0131n kendisinden yarat\u0131ld\u0131\u011f\u0131 \u201ctek nefs\u201d<\/em>in m\u00fcphem b\u0131rak\u0131ld\u0131\u011f\u0131n\u0131, bu sebeple kendilerinin de tefsirde bunu m\u00fcphem b\u0131rakt\u0131klar\u0131n\u0131, e\u011fer Avrupal\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n s\u00f6yledi\u011fi her insan \u0131rk\u0131n\u0131n bir atas\u0131 oldu\u011fu iddias\u0131 ispatlan\u0131rsa bu durumda bizim kitab\u0131m\u0131z\u0131 ele\u015ftirme imk\u00e2nlar\u0131 olmayaca\u011f\u0131n\u0131, Tevrat\u2019\u0131n ise bu konuda sarih nass\u0131 olmas\u0131 sebebiyle tenkit edilebilece\u011fini s\u00f6ylerler.[114]<\/a> Yani Avrupal\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n her \u0131rk\u0131n ayr\u0131 bir atas\u0131 oldu\u011fu teorisi ile \u00e2yeti tefsir ederek bat\u0131l\u0131lar kar\u015f\u0131s\u0131nda k\u00fc\u00e7\u00fck d\u00fc\u015fmeme ve tenkide u\u011framama gayreti i\u00e7indedirler.<\/li>\n<\/ol>\n

      Bu \u00e2yette ve el-Hucur\u00e2t 49\/13\u2019te insanlar\u0131n tek bir erkek ve di\u015fiden yarat\u0131ld\u0131\u011f\u0131n\u0131n s\u00f6ylenmesi, sonra b\u00fct\u00fcn insanlara \u201c\u00c2demo\u011fullar\u0131\u201d diye hitap edilmesi ve \u00c2dem ile e\u015fi i\u00e7in \u201canne-baban\u0131z\u201d denilmesi[115]<\/a> Abduh ve Re\u015f\u00eed R\u0131z\u00e2\u2019n\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fcn yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ortaya koyan sarih naslard\u0131r. G\u00fcn\u00fcm\u00fczde yap\u0131lan ilm\u00ee ke\u015fifleri son nokta olarak g\u00f6rmek veya bilimin teorilerini ispatlanm\u0131\u015f ger\u00e7ek bir bilgi gibi telakki etmek baz\u0131 m\u00fcfessirleri bu t\u00fcr hatalara s\u00fcr\u00fckleyebilmektedir.<\/p>\n

        \n
      1. Salih Akdemir, el-M\u00fc\u2019min\u00fbn 23\/51 \u00e2yetini \u201cEy el\u00e7iler! D\u00fcnya hayat\u0131n\u0131n g\u00fczelliklerinden nasibinizi al\u0131n\u201d diye \u00e7evirmi\u015f ve \u015fu a\u00e7\u0131klamay\u0131 yapm\u0131\u015ft\u0131r: \u201cBiz, burada, Esed\u2019e uyarak ayeti bu \u015fekilde \u00e7evirmeyi uygun g\u00f6rd\u00fck; \u00e7\u00fcnk\u00fc ba\u011flam b\u00f6yle bir anlama daha uygun d\u00fc\u015fmektedir. \u00c7evirilerde, genel olarak, ayetin bu k\u0131sm\u0131 \u015f\u00f6yle \u00e7evrilmektedir: Ey peygamberler! Temiz \u015feylerden yiyin\u2026<\/em>\u201d[116]<\/a><\/li>\n<\/ol>\n

        Burada Akdemir\u2019in tercih etti\u011fi \u201cD\u00fcnya hayat\u0131n\u0131n g\u00fczelliklerinden nasip alma\u201d tavsiyesi, s\u0131n\u0131rlar\u0131 belirlenmemi\u015f, gayet geni\u015f ve ucu a\u00e7\u0131k bir ifadedir. Bir k\u0131s\u0131m insanlar\u0131n haram-hel\u00e2l s\u0131n\u0131rlar\u0131n\u0131 esnetmesine sebep olabilir. Tefsirlere bakt\u0131\u011f\u0131m\u0131zda ise burada genelde Allah\u2019\u0131n ho\u015f k\u0131ld\u0131\u011f\u0131 helal \u015feyleri yemenin emredildi\u011fi g\u00f6r\u00fc\u015f\u00fc tercih edilmi\u015ftir.[117]<\/a><\/p>\n

        \u00c7a\u011fda\u015f \u0130sl\u00e2m modernistlerinin en \u00f6nemli ortak paydas\u0131, Kur\u2019an\u2019a tarihselci ve sembolik yakla\u015f\u0131mlar\u0131 olmu\u015ftur. Onlar Kur\u2019an\u2019\u0131; ekonomik, sosyal ve siyasal tesirlerin ortaya \u00e7\u0131kard\u0131\u011f\u0131 bir metin olarak g\u00f6rm\u00fc\u015f ve onun belli bir zaman ve \u00e7evreye ait oldu\u011funu s\u00f6ylemi\u015flerdir. Mesela Muhammed Arkoun, Kur\u2019an\u2019da ge\u00e7en b\u00fct\u00fcn k\u0131ssalar\u0131n ve mucizelerin birer sembolik anlat\u0131m bi\u00e7imi oldu\u011funu s\u00f6ylemi\u015ftir. Muhammed \u0130nayetullah el-Me\u015frik\u00ee, cenneti \u201ci\u00e7inde iyi insanlar\u0131n tatl\u0131 huri k\u0131zlar\u0131yla birlikte nehirlerin yan\u0131 ba\u015f\u0131na yerle\u015ftikleri zevk bah\u00e7eleri\u201d olarak kabul eden d\u00fc\u015f\u00fcnceyi g\u00fcl\u00fcn\u00e7 bulmu\u015f ve \u201ccennet, d\u00fcnya h\u00e2kimiyetidir, \u00e2hiretle bir ili\u015fkisi yoktur\u201d demi\u015ftir. Ayn\u0131 \u015fekilde Muhammed Esed de cennetin g\u00fczellikleriyle ilgili \u00e2yetlerin sembolik ve mec\u00e2z\u00ee anlat\u0131mlar ifade etti\u011fini s\u00f6ylemi\u015ftir. Bu t\u00fcr yorumlar\u0131n arka plan\u0131nda, oryantalistlerin Kur\u2019an\u2019daki cennet tasvirlerine y\u00f6nelik bir k\u0131s\u0131m ele\u015ftirilerde bulunmu\u015f olmalar\u0131ndan kaynaklanan bir savunma refleksi yer almaktad\u0131r. Modernist ve tarihselcilerin eserleri incelendi\u011finde, onlar\u0131n dil oyunlar\u0131na dayanan olduk\u00e7a g\u00f6receli, tahminlere dayal\u0131 ve keyfilik arz eden sembolik ve metaforik izahlarla, gayb\u00ee haberler i\u00e7eren \u00e2yetlerin i\u00e7ini bo\u015faltmay\u0131 hedefledikleri anla\u015f\u0131lmaktad\u0131r. H\u00e2lbuki dilde laf\u0131zlar\u0131n hakiki anlam\u0131 esast\u0131r. Delilsiz olarak hakiki manay\u0131 terk etmek do\u011fru de\u011fildir.[118]<\/a> Mecelle<\/em>\u2019de \u201cKel\u00e2mda aslolan m\u00e2n\u00e2-y\u0131 hak\u00eek\u00eedir\u201d <\/em>denir.[119]<\/sup><\/a> Hakikat as\u0131l, mecaz ise onun halefidir. As\u0131l dururken halefe bak\u0131l\u00admaz. Fakat laf\u0131zdan hakik\u00ee m\u00e2n\u00e2n\u0131n anla\u015f\u0131lmas\u0131 imk\u00e2ns\u0131z olursa, o zaman mec\u00e2z\u00ee m\u00e2n\u00e2\u00ads\u0131na bak\u0131l\u0131r. Zira s\u00f6z\u00fcn bir m\u00e2n\u00e2 ifade etmesi, m\u00e2n\u00e2s\u0131z say\u0131lmas\u0131ndan hay\u0131rl\u0131d\u0131r. Muhammed Z\u00e2hid el-Kevser\u00ee (\u00f6. 1952) \u015f\u00f6yle der:<\/p>\n

        \u201cHak ehli \u00e2limleri aras\u0131nda, z\u00e2hir\u00ee m\u00e2n\u00e2lar\u0131 m\u00fcsteh\u00eel\/imk\u00e2ns\u0131z olmad\u0131k\u00e7a, nasslar\u0131 tevil eden hi\u00e7 kimse yoktur. Bu y\u00fczden hak ehlinin kitaplar\u0131nda bu hususun \u015fu \u015fekilde tasrih edildi\u011fini g\u00f6r\u00fcrs\u00fcn: \u00abNasslar z\u00e2hir\u00ee m\u00e2n\u00e2lar\u0131na hamledilir. Bu z\u00e2hir\u00ee m\u00e2n\u00e2lar\u0131 b\u0131rak\u0131p da nasslar\u0131, B\u00e2t\u0131n\u00eelerin ileri s\u00fcrd\u00fc\u011f\u00fc m\u00e2n\u00e2lara hamletmek ilhadd\u0131r. Nasslar\u0131 reddetmek k\u00fcf\u00fcrd\u00fcr.\u00bb[120]<\/sup><\/a>\u201d[121]<\/sup><\/a><\/p>\n

        Zira B\u00fbt\u00ee\u2019nin (\u00f6. 2013) dedi\u011fi gibi, her ara\u015ft\u0131rmac\u0131 ve okuyucunun, s\u00f6z\u00fc, hak\u00eek\u00ee m\u00e2n\u00e2s\u0131ndan \u00e7\u0131kar\u0131p farkl\u0131 mec\u00e2z\u00ee m\u00e2n\u00e2lara \u00e7ekerek ho\u015funa giden birini se\u00e7mesi c\u00e2iz olsayd\u0131, dil felce u\u011frar, kelimeler m\u00e2n\u00e2lar\u0131n\u0131 kaybeder ve insanlar ne anlayacaklar\u0131n\u0131 bilemez, \u015fa\u015fk\u0131n vaziyette kal\u0131rlard\u0131.[122]<\/sup><\/a><\/p>\n

         <\/p>\n

        5. Savunma Psikolojisi<\/h3>\n

        \u0130sl\u00e2m\u2019a y\u00f6neltilen bir k\u0131s\u0131m ele\u015ftiri ve ithamlar, baz\u0131 m\u00fcfessirleri savunma psikolojisine sokarak, bir tak\u0131m \u00e2yetleri yanl\u0131\u015f yorumlamaya sevketmi\u015ftir. Mesel\u00e2 Abduh-R\u0131z\u00e2, Allah Ras\u00fbl\u00fc\u2019n\u00fcn (s.a.v) yapt\u0131\u011f\u0131 b\u00fct\u00fcn sava\u015flar\u0131n savunma harbi oldu\u011funu s\u00f6ylemi\u015flerdir. Onlara g\u00f6re \u0130sl\u00e2m\u2019da sava\u015f, m\u00fcsl\u00fcmanlarla sava\u015fan ve onlar\u0131n din \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc tehdit eden ki\u015filerle s\u0131n\u0131rl\u0131d\u0131r ve bunun d\u0131\u015f\u0131ndaki ki\u015filere kar\u015f\u0131 sava\u015f a\u00e7\u0131lmaz.[123]<\/a><\/p>\n

        Salih Akdemir, el-Enf\u00e2l 8\/65 \u00e2yetini \u201cEy Peygamber! Sava\u015f esnas\u0131nda, her t\u00fcrl\u00fc \u00f6l\u00fcm korkusunu yenmeleri konusunda inananlar\u0131 y\u00fcreklendir\u2026\u201d \u015feklinde terc\u00fcme ettikten sonra dipnotta \u201cGenelde \u00e7eviriler, ayetin bu k\u0131sm\u0131n\u0131 \u015f\u00f6yle \u00e7evirmektedirler: Ey Peygamber! \u0130nananlar\u0131 sava\u015fa te\u015fvik et!<\/em>\u201d a\u00e7\u0131klamas\u0131n\u0131 yapm\u0131\u015f[124]<\/a>, terc\u00fcmeyi bu \u015fekilde yapmas\u0131n\u0131n sebebini beyan etmemi\u015ftir. Tefsirlere bakt\u0131\u011f\u0131m\u0131zda b\u00f6yle bir izaha rastlamad\u0131k. Herhalde bu tefsir ve terc\u00fcmeyi yapanlar, \u0130sl\u00e2m\u2019\u0131 sava\u015f\u00e7\u0131 ve barbar g\u00f6stermek isteyenlere bir tepki olarak onun sadece savunma harbine m\u00fcsaade etti\u011fini ileri s\u00fcr\u00fcyor olmal\u0131d\u0131rlar. Nitekim Akdemir \u201cAllah\u2019\u0131n; insanlar\u0131n bir k\u0131sm\u0131yla di\u011ferlerini savmas\u0131 olmasayd\u0131, yery\u00fcz\u00fc bozulurdu\u201d<\/em>[125]<\/a> \u00e2yetini de \u201cE\u011fer Allah insanlardan bir k\u0131sm\u0131n\u0131n [bask\u0131lar\u0131na ve zul\u00fcmlerine kar\u015f\u0131] di\u011fer bir k\u0131sm\u0131n\u0131 korumasayd\u0131, yery\u00fcz\u00fcnde bozgunculuk egemen olurdu\u201d \u015feklinde terc\u00fcme etmi\u015ftir.[126]<\/a><\/p>\n

         <\/p>\n

        6. Akl\u00eele\u015ftirme Gayreti<\/h3>\n

        G\u00fcn\u00fcm\u00fczde iyice yayg\u0131nla\u015fan ve her \u015feyi akl\u00ee ve bilimsel olarak izah etmeye \u00e7al\u0131\u015fan bir anlay\u0131\u015f, zaman zaman m\u00fcfessirleri tesiri alt\u0131na alabilmektedir.[127]<\/a> Nitekim Abduh-R\u0131z\u00e2, prensip olarak mucizeyi kabul etmekle birlikte hiss\u00ee mucize devrinin Peygamberimizle birlikte bitti\u011fini iddia etmi\u015f ve Kur\u2019\u00e2n\u2019daki pek \u00e7ok mucizeyi akl\u00eele\u015ftirip tabi\u00ee sebepler dairesinde izah etmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.[128]<\/a><\/p>\n

        Eb\u00fb Zeyd Demenh\u00fbr\u00ee, el-Hid\u00e2ye ve\u2019l-irf\u00e2n f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2n bi\u2019l-Kur\u2019\u00e2n<\/em> isimli eserinde Hz. \u0130sa\u2019ya verilen mucizeleri[129]<\/a> akl\u00eele\u015ftirerek bunlar\u0131n r\u00fbh\u00ee tekm\u00eel oldu\u011funu, Allah\u2019\u0131n Hz. \u0130sa\u2019y\u0131 \u0130srail o\u011fullar\u0131n\u0131n nefislerini \u015fifaya kavu\u015fturmak ve \u00f6l\u00fc kalplerini diriltmek i\u00e7in g\u00f6nderdi\u011fini s\u00f6ylemi\u015ftir.[130]<\/a> R\u00fczg\u00e2r\u0131n S\u00fcleyman (a.s)\u2019\u0131n emriyle esti\u011fi bildirilen \u00e2yetin[131]<\/a> tefsirinde ise \u201cR\u00fczg\u00e2r onun emriyle eserdi, \u015fimdi ise telgraf ve telefonlarda Avrupa devletlerinin emir ve i\u015faretiyle esiyor\u201d demektedir.[132]<\/a><\/p>\n

        Mustafa \u0130slamo\u011flu, K\u00e2f 50\/17-18 \u00e2yetlerini \u015f\u00f6yle terc\u00fcme etmi\u015ftir: \u201c(Z\u0131t kutuplarda) konu\u015flanm\u0131\u015f olan o iki (unsur), sa\u011fdan ve soldan kar\u015f\u0131 kar\u015f\u0131ya geldi\u011fi zaman, insandan her hangi bir s\u00f6z \u00e7\u0131kmaya g\u00f6rs\u00fcn; illa ki, kendi i\u00e7inde bile onu g\u00f6zetleyip kaydeden Biri vard\u0131r.\u201d[133]<\/sup><\/a> Mealin \u201co iki (unsur)\u201d k\u0131sm\u0131na da \u201cYani: bir \u00f6nceki \u00e2yette yer alan \u201cinsan\u201d ve \u201ci\u00e7 beni\u201d a\u00e7\u0131klamas\u0131n\u0131 koymu\u015ftur. Tefsirlerimiz ise bu \u00e2yeti ba\u015ftan beri \u201cmelek\u201d olarak a\u00e7\u0131klam\u0131\u015flard\u0131r.[134]<\/a><\/p>\n

        Yine \u0130sl\u00e2mo\u011flu, S\u00fcleyman (a.s)\u2019\u0131n emrinde \u00e7al\u0131\u015fan cinler[135]<\/a> i\u00e7in \u201cBurada Hz. S\u00fcleyman\u2019\u0131n emri alt\u0131nda \u00e7al\u0131\u015fan \u00abcin gibi ele avuca s\u0131\u011fmayan\u00bb, \u00abcin fikirli\u00bb birileri kastedilse gerektir\u201d notunu d\u00fc\u015fm\u00fc\u015ft\u00fcr.[136]<\/a> Bu da g\u00f6r\u00fcnmeyen varl\u0131klar\u0131 akl\u00eele\u015ftirme gayretinden ba\u015fka bir \u015fey de\u011fildir.<\/p>\n

         <\/p>\n

        7. Orijinal G\u00f6r\u00fc\u015f Ortaya Koyma Hevesi<\/h3>\n

        Kimsenin s\u00f6ylemedi\u011fi, insanlara farkl\u0131 ve c\u00e2zip gelecek, b\u00f6ylece onlar\u0131n dikkatini \u00e7ekecek \u015feyler s\u00f6yleyerek \u015f\u00f6hrete kavu\u015fma arzusu da pek \u00e7ok insan\u0131 yorumda hataya sevketmi\u015ftir. Mesel\u00e2 \u0130slamo\u011flu, el-\u0130nfit\u00e2r 82\/10-12 \u00e2yetlerini \u015f\u00f6yle terc\u00fcme etmi\u015ftir: \u201c\u00dcstelik \u00fczerinizde g\u00f6zetleyip haf\u0131zaya kaydediciler oldu\u011fu halde; onlar kaliteli kaydediciler, ne yaparsan\u0131z onu fark edip (kaydeden)\u2026\u201d \u0130slamo\u011flu, bu mealde ge\u00e7en \u201ckaydediciler\u201d kelimesine \u015fu dipnotu d\u00fc\u015fm\u00fc\u015ft\u00fcr: \u201cVicdan, haf\u0131za, bilin\u00e7 ve bilin\u00e7alt\u0131 gibi insan\u0131 insan k\u0131lan melekeler\/melekler, \u00e2yette ad\u0131 ge\u00e7en h\u00e2fiz\u00een<\/em>\u2019a d\u00e2hildirler.\u201d[137]<\/sup><\/a> Tefsirlerde ise bunlar\u0131n melekler oldu\u011fu bildirilmektedir.[138]<\/a><\/p>\n

        Konuyla ilgili \u00f6rnek verilebilecek bir hata da Hasan Elik\u2019in \u015fu yorumudur: \u201cKur\u2019an\u2019\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde ve giri\u015f b\u00f6l\u00fcm\u00fcnde ifade etti\u011fimiz y\u00f6ntemle konumuzla ilgili olan ayetleri inceledi\u011fimizde, m\u00fcfessirlerin \u00e7o\u011funun hil\u00e2f\u0131na bir kanaate ula\u015ft\u0131k ki o da \u015fudur: V\u00e2k\u0131\u2019a s\u00fbresinin 78. \u00e2yetinde ge\u00e7en kit\u00e2b-\u0131 mekn\u00fbn<\/em>dan maksat, ne baz\u0131 m\u00fcfessirlerin dedi\u011fi gibi Levh-i Mahf\u00fbz\u2019dur, ne de di\u011ferlerinin dedi\u011fi gibi elimizdeki Mushaf\u2019t\u0131r. Bize g\u00f6re bu ayette ifade edilmek istenen \u015fey, Kur\u2019\u00e2n\u2019\u0131n Allah ad\u0131na uydurulan bir be\u015fer s\u00f6z\u00fc olmay\u0131p vahiy yoluyla yery\u00fcz\u00fcne ula\u015fm\u0131\u015f il\u00e2h\u00ee bir kel\u00e2m oldu\u011fudur. Zaten, bu tema Kur\u2019\u00e2n\u2019\u0131n temel konular\u0131ndan birisi olup bir\u00e7ok ayette de\u011fi\u015fik \u00fcsl\u00fbplarla ifade edilmi\u015ftir.\u201d[139]<\/a><\/p>\n

        Burada Elik, tefsirlerde yer alan iki g\u00f6r\u00fc\u015f\u00fcn de hilaf\u0131na farkl\u0131 bir yorum yapm\u0131\u015f, kimsenin s\u00f6ylemedi\u011fi bir s\u00f6z s\u00f6yleme hevesiyle tefsir gibi cidd\u00ee bir ara\u015ft\u0131rmada, son derece ind\u00ee davranabilmi\u015ftir.<\/p>\n

        Bayraktar Bayrakl\u0131 tefsirinin \u00f6ns\u00f6z\u00fcnde \u015f\u00f6yle der: \u201cS\u00f6ylenmi\u015fi tekrarlamamak ve bu zamana kadar yap\u0131lanlar\u0131 taklit etmemek suretiyle orijinal yorumlar yapma gayretinde olduk. \u00c7\u00fcnk\u00fc orijinal \u015feyler \u00fcretmek, Kur\u2019an tefsirinde bizim sevdam\u0131z ve tutkumuzdur.\u201d[140]<\/a><\/p>\n

        Kimsenin s\u00f6ylemedi\u011fi bir \u015feyi s\u00f6ylerken \u00e7ok dikkatli olmak gerekir. Zira hatal\u0131 olma ihtimali kuvvetle muhtemeldir. \u0130mam Z\u00fcfer (\u00f6. 158\/775): \u201cBen biriyle tart\u0131\u015ft\u0131\u011f\u0131mda o susuncaya kadar de\u011fil, akl\u0131n\u0131 kaybedinceye, cinnet getirinceye kadar tart\u0131\u015f\u0131r\u0131m\u201d demi\u015fti. Kendisine \u201cTart\u0131\u015ft\u0131\u011f\u0131n ki\u015fi nas\u0131l cinnet getirir?\u201d diye sorulunca \u201cKimsenin s\u00f6ylemedi\u011fi bir s\u00f6z\u00fc s\u00f6yler!\u201d cevab\u0131n\u0131 verdi.[141]<\/a><\/p>\n

         <\/p>\n

        8. Kur\u2019\u00e2n ve \u0130sl\u00e2m Hakk\u0131nda \u015e\u00fcpheler Uyand\u0131rma \u0130ste\u011fi<\/h3>\n

        \u0130nsanlar\u0131n zihninde Kur\u2019\u00e2n ve \u0130sl\u00e2m hakk\u0131nda \u015f\u00fcpheler uyand\u0131rmak isteyen baz\u0131 kimseler kas\u0131tl\u0131 olarak s\u00fbiniyetle yanl\u0131\u015f yorumlar yapm\u0131\u015flard\u0131r. Bununla da gayr-i m\u00fcslimlere hizmet etme, insanlar\u0131 \u0130sl\u00e2m\u2019dan ve Kur\u2019an\u2019dan so\u011futma hedefini g\u00fctm\u00fc\u015flerdir. Nitekim baz\u0131 muas\u0131r zev\u00e2t, \u201cAndolsun, Zikir\u2019den (Tevrat\u2019tan) sonra Zeb\u00fbr\u2019da da, \u00abArz\u2019a muhakkak benim s\u00e2lih kullar\u0131m varis olacakt\u0131r\u00bb diye yazm\u0131\u015ft\u0131k\u201d<\/em>[142]<\/a> \u00e2yetini, \u201cYery\u00fcz\u00fcn\u00fc, hangi dinden olursa olsun, hangi mezhepten gelirse gelsin ancak onu imar etmeye uygun olan kimselerin imar edece\u011fi\u201d \u015feklinde tefsir etmi\u015flerdir.[143]<\/a> Abdullah el-Gum\u00e2r\u00ee\u2019ye (\u00f6. 1993) g\u00f6re bu tevilden maksatlar\u0131 Bat\u0131 s\u00f6m\u00fcrgecili\u011fini desteklemek ve \u201cKur\u2019an onlar\u0131n d\u00fcnyaya v\u00e2ris olaca\u011f\u0131n\u0131 haber veriyor\u201d diye onlara kar\u015f\u0131 olabilecek mukavemeti k\u0131rmakt\u0131r.[144]<\/a> H\u00e2lbuki bu \u00e2yetteki \u201carz\u201d, cennet veya Allah\u2019\u0131n m\u00fc\u2019minlere vaad etti\u011fi ve \u00fcmmet-i Muhammed\u2019in k\u00e2firlerden fethedece\u011fi topraklar olarak tefsir edilmi\u015ftir.[145]<\/a><\/p>\n

         <\/p>\n

        9. Kur\u2019\u00e2n\u2019\u0131n \u0130lm\u00ee \u0130\u02bbc\u00e2z\u0131n\u0131 Ortaya Koyma Gayreti<\/h3>\n

        Baz\u0131 insanlar Kur\u2019\u00e2n\u2019\u0131n ilm\u00ee olarak mucize olu\u015funu ortaya koyup hidayetlere vesile olarak sevap kazanma arzusuyla yorumda a\u015f\u0131r\u0131 gidebilmekte, ilm\u00ee tefsir konusunda tekell\u00fcfe d\u00fc\u015fmektedirler. \u201cErk\u00e2n-\u0131 Harbiye K\u00e2immak\u00e2m\u0131 Abdurrahman\u201d imzas\u0131yla Mahfil<\/em> dergisinde ne\u015fredilen bir makalede \u015f\u00f6yle denilmektedir:<\/p>\n

        \u201cMesel\u00e2 s\u00fbre-i N\u00fbr\u2019un 35. \u201cAllahu n\u00fbru\u2019s-sem\u00e2v\u00e2ti ve\u2019l-ard, mesel\u00fc n\u00fbrih\u00ee\u2026\u201d<\/em> \u00e2yet-i kerimesi tamamen elektrik kuvvetinden ve n\u00fbrundan bahseyledi\u011fi halde, bu fenne v\u00e2k\u0131f olmayan bir insan, bunun kar\u015f\u0131s\u0131nda nas\u0131l laf s\u00f6yleyebilir?… Ve kez\u00e2 felekiy\u00e2t bilmeyenler, gelecek makalede tavzih edilecek \u00abRabbu\u2019l-me\u015frikayni ve rabb\u00fc\u2019l-ma\u011fribeyn\u00bb<\/em>[146]<\/a> \u00e2yet-i kerimesinden kev\u00e2kib-i mud\u00e2afe seyyarelerinde tahassul eden iki me\u015frik ve iki ma\u011fribi nas\u0131l teemm\u00fcl edebilirler! Hi\u00e7 \u015f\u00fcphe etmem ki ak\u0131llar\u0131na bile gelmez!… Amma evvelce yazm\u0131\u015flar ve Kur\u2019\u00e2n\u2019\u0131 tefsir dah\u00ee etmi\u015fler denilecek! Ne zarar\u0131 var! Bir\u00e7ok yerleri do\u011fru olmad\u0131ktan ve hak\u00e2ik-i ilmiye ile taban tabana z\u0131t bulunduktan sonra, bu tefsirden ne istifade edilir?… Eskiler anlamadan, tartmadan, bilmek ihtimali olanlara sormadan ve daha do\u011frusu baz\u0131 \u00e2y\u00e2t\u0131n ne demek oldu\u011funu veya olaca\u011f\u0131n\u0131 ahl\u00e2f\u0131na terk etmeden, bir tak\u0131m israiliyat hurafelerini Kur\u2019\u00e2n\u2019\u0131n tefsiri gibi ciltler dolusu yazm\u0131\u015flar.\u201d[147]<\/a><\/p>\n

        Bundan sonra muharrir, insafla riayet edilmesi gereken tefsir us\u00fbl ve kaidelerinden bahsetmektedir ancak kendisinin bu kurallara uydu\u011fu pek s\u00f6ylenemez. Mesela el-Had\u00eed 57\/25 \u00e2yetinden bahsederken \u015fu izahatta bulunur: \u201cEvet tahlil-i tayf\u00ee sayesinde anla\u015f\u0131lm\u0131\u015ft\u0131r ki bildi\u011fimiz demir, k\u00fctle-i Arz\u2019\u0131n \u015eems\u2019ten fezaya f\u0131rlad\u0131\u011f\u0131 g\u00fcnden beri mevcuttur. Yani insanlar gibi demir Arz \u00fczerinde sonradan halk buyrulmam\u0131\u015ft\u0131r! Gerek G\u00fcne\u015f\u2019teki ve gerek Arz\u2019daki demir tayflar\u0131 tamamen yekdi\u011ferinin ayn\u0131d\u0131rlar. Ve kez\u00e2 hacer-i sem\u00e2v\u00eeler gibi ara s\u0131ra Arz\u2019\u0131m\u0131za had\u00eed-i sem\u00e2v\u00eeler dah\u00ee d\u00fc\u015fmektedir. Bunlar dah\u00ee \u015eems\u2019in ve baz\u0131 fa\u02bb\u00e2l seyy\u00e2r\u00e2t\u0131n volkanlar\u0131ndan f\u0131rlayarak bi\u2019t-tes\u00e2d\u00fcf Arz\u2019\u0131n cazibesine tutulup suk\u00fbt eden par\u00e7alard\u0131r. Bir\u00e7oklar\u0131 Avrupa m\u00fczelerinde te\u015fhir edilmektedir!… Senkaterin da\u011flar\u0131nda 20.000 = yirmi bin kilo s\u0131kletinde bir had\u00eed-i sem\u00e2v\u00ee bulundu\u011fu gibi Gr\u00f6nland adas\u0131na pek yak\u0131n zamanlarda 25.000 = yirmi be\u015f bin kiloluk yekp\u00e2re bir demir dah\u00ee n\u00fcz\u00fbl tar\u00eek\u0131yla s\u00fck\u00fbt etmi\u015ftir. \u0130\u015fte mevz\u00fb-u bahs \u00e2yet-i celiledeki \u00abenzeln\u00e2\u00bb<\/em>n\u0131n hikmeti ve sebebi budur.\u201d[148]<\/a><\/p>\n

        \u201cVe cealn\u00e2 mine\u2019l-m\u00e2i k\u00fclle \u015fey\u2019in hayy\u201d<\/em>[149]<\/a> \u00e2yetinden ise \u015f\u00f6yle bahseder: \u201cS\u00e2ir kuvvetlerinden ve hav\u00e2ss\u0131ndan sarf-\u0131 nazar, biz bu \u00e2yet-i kerimeden en evvel \u00abBuh\u00e2r kuvvetini\u00bb anl\u0131yoruz.\u201d[150]<\/a><\/p>\n

        Konuyla ilgili di\u011fer bir \u00f6rnek de Fas\u2019l\u0131 hadis \u00e2limi ve fakih Ahmed el-Gum\u00e2r\u00ee\u2019nin (\u00f6. 1960) bir k\u0131s\u0131m yorumlar\u0131d\u0131r. O, \u201cOnlar\u0131n soylar\u0131n\u0131 dolu gemide ta\u015f\u0131mam\u0131z da onlar i\u00e7in bir delildir. Biz onlar i\u00e7in o gemi gibi binecekleri nice \u015feyler yaratt\u0131k\u201d<\/em>[151]<\/a> \u00e2yetlerinde kastedilenin deve oldu\u011fu \u015feklindeki tefsirin kesin olarak bat\u0131l oldu\u011funu, ancak \u00f6nceki m\u00fcfessirlerin de mazur g\u00f6r\u00fclmesi gerekti\u011fini, \u00e7\u00fcnk\u00fc onlar\u0131n zaman\u0131nda bug\u00fcnk\u00fc gibi pek \u00e7ok yolcu ve e\u015fyay\u0131 ayn\u0131 anda ta\u015f\u0131yan b\u00fcy\u00fck trenlerin olmad\u0131\u011f\u0131n\u0131 ifade ettikten sonra bu \u00e2yetlerde tren, otomobil ve onlara benzeyen nakil vas\u0131talar\u0131n\u0131n kastedildi\u011fini s\u00f6yler. Sonra da \u015f\u00f6yle der: \u201c\u00c7ok e\u015fya ta\u015f\u0131ma ve karada s\u00fcratle seyretme bak\u0131m\u0131ndan dolu gemiye tam olarak benzeyen \u015fey \u00f6ncelikle tren, sonra da otomobillerdir. \u00c2yette mur\u00e2d edilen \u015fey de kesin olarak bunlard\u0131r.\u201d[152]<\/a><\/p>\n

        Yine M\u00fcrsel\u00e2t s\u00fbresinin ilk 6 \u00e2yeti ile \u201cDe ki: O size \u00fcst\u00fcn\u00fczden (g\u00f6kten) veya ayaklar\u0131n\u0131z\u0131n alt\u0131ndan (yerden) bir azap g\u00f6ndermeye g\u00fcc\u00fc yetendir\u2026\u201d<\/em>[153]<\/a> \u00e2yetinde sava\u015f u\u00e7aklar\u0131n\u0131n kastedildi\u011fini iddia eder. Bu son \u00e2yet Ras\u00fblullah (s.a.v)\u2019e sorulunca \u201cEvet o meydana gelecektir, ancak ger\u00e7ekle\u015fme vakti hen\u00fcz gelmemi\u015ftir\u201d<\/em> buyurmas\u0131n\u0131n[154]<\/a>, \u00fcstten gelecek azapla u\u00e7aklardan at\u0131lan bombalar\u0131n murad edildi\u011fi hususunda kat\u02bbiyet ifade etti\u011fini s\u00f6yler ve \u201c\u00c7\u00fcnk\u00fc u\u00e7aklar \u00e7\u0131k\u0131p bombalar\u0131 at\u0131ncaya kadar ge\u00e7mi\u015fte bu \u00fcmmette bu t\u00fcr bir \u015fey vuk\u00fb bulmad\u0131\u201d diye ilave eder.[155]<\/a><\/p>\n

        Yine \u201c\u2026Uzak bir yerden gayba ta\u015f at\u0131yorlard\u0131\u201d<\/em>[156]<\/a> \u00e2yetinin, telefon, telgraf ve radyoya i\u015faret etti\u011fini iddia eden Ahmed el-Gum\u00e2r\u00ee, hemen pe\u015finden \u201cbil\u00e2kis o bu \u00e2yette z\u00e2hirdir\u201d der.[157]<\/a><\/p>\n

        Bu \u00e2yetlerin yeni icatlara i\u015faret etti\u011fini s\u00f6ylemesi bir dereceye kadar anla\u015f\u0131labilirse de bunun kat\u02bbiyyet ifade etti\u011fini s\u00f6ylemesi bizce do\u011fru de\u011fildir. Zira k\u0131yametin ne zaman kopaca\u011f\u0131n\u0131 ve o vakte kadar daha ne gibi \u015feylerin icat edilece\u011fini kimse bilemez.<\/p>\n

        \u0130lm\u00ee tefsir konusunda insafl\u0131 davranmak istedi\u011fini s\u00f6ylemesine ra\u011fmen bunu ba\u015fard\u0131\u011f\u0131 pek s\u00f6ylenemeyecek olan bir ara\u015ft\u0131rmac\u0131 da \u015f\u00f6yle diyor: \u201cEvet, bilimin geli\u015fim ve de\u011fi\u015fim i\u00e7erisinde oldu\u011fu tart\u0131\u015fmas\u0131zd\u0131r. Ancak, geli\u015fim ve de\u011fi\u015fim i\u00e7erisinde olan bilimin de\u011fi\u015fmesi m\u00fcmk\u00fcn olmayan, umuma yay\u0131lm\u0131\u015f ve do\u011fruluk kazanm\u0131\u015f olan ilm\u00ee tespitleri de mevcuttur. \u0130\u015fte biz, Kur\u2019an-\u0131 Kerim\u2019in ilm\u00ee mana ihtiva eden \u00e2yetlerini a\u00e7\u0131klarken bilimin \u201cde\u011fi\u015fim ve geli\u015fim\u201d<\/em> halindeki verilerini de\u011fil, teknik cihazlarla \u00e7ekilmi\u015f foto\u011fraflar\u0131na dayanan ve de\u011fi\u015fmesi m\u00fcmk\u00fcn olmayan ilm\u00ee verilerini esas al\u0131yoruz\u2026 Nitekim Neml suresinin 93. \u00e2yetinde: \u201cDe ki: Hamd zat\u0131na mahsus olan Allah, size (gelecekteki insanlara) ilerde \u00e2yetlerini (g\u00f6r\u00fclmeyen zerrecikler \u00e2lemindeki kudretinin belgeleri olan \u00e2yetlerini) g\u00f6sterecek, (gelecekteki siz insanlar), o zerrecik yarat\u0131klar\u0131 g\u00f6rd\u00fckten sonra tan\u0131yacaks\u0131n\u0131z\u201d <\/em>buyrularak, gelecek devirlerde, g\u00f6r\u00fclmeyen zerrecik yarat\u0131klar\u0131n teknik y\u00f6ntemlerle g\u00f6r\u00fclecekleri ve g\u00f6r\u00fcld\u00fckten sonra tan\u0131nacaklar\u0131 bildiriliyor. Bu \u00e2yet-i celile; zerrecikler \u00e2lemini g\u00f6sterip insanl\u0131\u011fa tan\u0131tan, geli\u015fmi\u015f mikroskobun ve elektron mikroskobunun icat edilece\u011fini haber veriyor.\u201d[158]<\/a><\/p>\n

        Ara\u015ft\u0131rmac\u0131n\u0131n di\u011fer bir yorumu da \u015f\u00f6yledir: \u201cK\u0131yamet s\u00fbresinin 39. \u00e2yetinde ise nutfedeki (spermdeki) kromozomlar\u0131n (Y) erkek ve (X) di\u015fi i\u015fareti ta\u015f\u0131d\u0131\u011f\u0131 bildirilerek: \u201cAllah ondan (kromozomdan -Y- erkek ve -X- di\u015fi i\u015fareti ta\u015f\u0131yan) iki cins yaratt\u0131\u201d<\/em> buyrulur.\u201d[159]<\/a><\/p>\n

        Teknolojiyi zaman\u0131n en iyi m\u00fcfessiri olarak g\u00f6ren[160]<\/a> ara\u015ft\u0131rmac\u0131, \u201cDemek ki \u00e2yetleri teknik cihazlar tefsir etmektedir\u201d[161]<\/a> demektedir. Kitab\u0131na uzay ara\u00e7lar\u0131n\u0131n resimlerini koyan ara\u015ft\u0131rmac\u0131: \u201cA\u015fa\u011f\u0131da g\u00f6r\u00fclen iki \u201cuzay arac\u0131\u201d<\/em>, Rahman s\u00fbresinin mezk\u00fbr \u00e2yetinde (33) bildirilen \u201csultan\u201d<\/strong> kelimesini tefsir ediyor\u201d[162]<\/a> der. Fas\u2019l\u0131 hadis, f\u0131k\u0131h ve us\u00fbl-i f\u0131k\u0131h \u00e2limi Abdullah el-Gum\u00e2r\u00ee (1910-1993) ise b\u00f6yle bir tefsirin \u00e2yeti tahrif manas\u0131na gelece\u011fini ve insan\u0131 g\u00fcnaha d\u00fc\u015f\u00fcrece\u011fini s\u00f6yler. Ona g\u00f6re \u00e2yeti bu \u015fekilde tefsir eden m\u00fcfessir, Arap dil k\u00e2idelerini bilmedi\u011fi i\u00e7in \u201ce\u011fer g\u00fcc\u00fcn\u00fcz yeterse\u201d<\/em> ibaresinin tehadd\u00ee ve ta\u02bbc\u00eez ifade etti\u011fini anlamamaktad\u0131r.[163]<\/a><\/p>\n

        Ara\u015ft\u0131rmac\u0131n\u0131n Fuss\u0131let s\u00fbresinin 53. \u00e2yetine verdi\u011fi anlam da \u00e7ok ilgin\u00e7tir: \u201cBiz onlara (gelecekteki insanlara) \u00e2f\u00e2ktaki (g\u00f6klerin ve yerin yuvarlakl\u0131klar\u0131ndaki) ve nefislerindeki (bedenlerinin anatomik yap\u0131lar\u0131yla, rahimde yarat\u0131l\u0131\u015flar\u0131ndaki) \u00e2yetlerimizi (teknik y\u00f6ntemlerle) g\u00f6sterece\u011fiz, t\u00e2 hak olan (mutlak do\u011fru olan astronomik, anatomik ve embriyolojik) tespitler, onlara (ilerde g\u00f6sterece\u011fimiz insanlara) a\u00e7\u0131\u011fa \u00e7\u0131k\u0131ncaya kadar.\u201d<\/em>[164]<\/a> Ara\u015ft\u0131rmac\u0131 bu \u00e2yette, g\u00f6zlem ve g\u00f6r\u00fcnt\u00fcleme yoluyla yap\u0131lm\u0131\u015f bulunan astronomik ve embriyolojik tespitlerin do\u011frulu\u011fu<\/strong>nun onayland\u0131\u011f\u0131[165]<\/a>, modern teleskoplar\u0131n icad\u0131ndan sonra \u201cmutlak do\u011fru\u201d olan astronomik tespitler elde edilmeye ba\u015fland\u0131\u011f\u0131[166]<\/a>, bu astronomik bulu\u015flar\u0131n, mezk\u00fbr \u00e2yetlerin kesin<\/strong> manalar\u0131 olabilece\u011fi[167]<\/a>, g\u00f6r\u00fcnt\u00fcleme yoluyla foto\u011fraf\u0131 \u00e7ekilmi\u015f, objektif tespitlerin asla de\u011fi\u015fmeyece\u011fi[168]<\/a> gibi iddial\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcrm\u00fc\u015f, bilhassa foto\u011fraf ve g\u00f6r\u00fcnt\u00fcleme yoluyla ortaya konan ilm\u00ee tespitleri tefsirde kullanma hususunda gayet rahat davranm\u0131\u015ft\u0131r. Yorumlar\u0131n\u0131n mutlak do\u011fru ve kesin oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne iyice yakla\u015fan ara\u015ft\u0131rmac\u0131, daha da ileri giderek \u015f\u00f6yle demektedir: \u201cG\u00f6zlem, g\u00f6r\u00fcnt\u00fcleme vb. y\u00f6ntemlerle ilim dallar\u0131 bu g\u00fcn Kur\u2019an \u00e2yetlerini tefsir etmekte ve dolay\u0131s\u0131yla kudsiyet<\/strong> kazanmaktad\u0131r.\u201d[169]<\/a><\/p>\n

        Bu alandaki gayretlerinin sebebini ise \u015f\u00f6yle izah etmektedir: \u201cE\u011fer, Kur\u2019an \u00e2yetleri \u00fczerinde yapt\u0131\u011f\u0131m\u0131z bu tefsir \u00e7al\u0131\u015fmam\u0131z, baz\u0131 kimselerin hidayetine vesile olursa, kendimizi bahtiyar sayar, Allah\u2019a sonsuz hamd \u00fc sen\u00e2lar ederiz.\u201d[170]<\/a> \u201c\u0130slam\u2019\u0131 \u201cgericilik\u201dle itham eden ki\u015filere, Kur\u2019an-\u0131 Kerim\u2019in getirdi\u011fi \u0130slam Dininin \u00e7ok \u201cilerici\u201d bir din oldu\u011funu tan\u0131tmak, Kur\u2019an-\u0131 Kerim\u2019in ilm\u00ee mucizeler arzeden \u00e2yetlerini, ispatlanm\u0131\u015f ilm\u00ee verilerle kar\u015f\u0131la\u015ft\u0131r\u0131p ortaya koymakla m\u00fcmk\u00fcnd\u00fcr.\u201d[171]<\/a><\/p>\n

        G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere ara\u015ft\u0131rmac\u0131, sevap kazanma \u00fcmidiyle hareket etmektedir. Ancak Muhammed H\u00fcseyin ez-Zeheb\u00ee (\u00f6. 1977) bu anlay\u0131\u015f\u0131n hakikatte a\u015f\u0131r\u0131l\u0131k ve haddi a\u015fma oldu\u011funu, Kur\u2019an\u2019\u0131 ini\u015f maksad\u0131n\u0131n h\u00e2ricine \u00e7\u0131kard\u0131\u011f\u0131n\u0131, hedefinden sapt\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yler.[172]<\/a><\/p>\n

         <\/p>\n

        D. Do\u011fru Tefsirin Esaslar\u0131<\/h2>\n

        \u00c2yetlerin yorumunu g\u00fcncellerken hataya d\u00fc\u015fmemek i\u00e7in tefsir ilminin belirledi\u011fi us\u00fbl ve esaslara uymak gerekir. \u0130sl\u00e2m \u00e2limlerinin ba\u015ftan beri kabul ettikleri ve \u201cen g\u00fczel tefsir yolu\u201d olarak vas\u0131fland\u0131rd\u0131klar\u0131 tefsir us\u00fbl\u00fcn\u00fc \u0130bn Kes\u00eer \u015f\u00f6yle tarif eder:<\/p>\n

          \n
        1. \u00d6nce Kur\u2019\u00e2n\u2019\u0131 Kur\u2019\u00e2n ile tefsir etmelidir. Kur\u2019\u00e2n\u2019\u0131n bir yerinde m\u00fccmel olarak anlat\u0131lan bir mevzu, ba\u015fka bir yerinde tefsir edilir, a\u00e7\u0131klan\u0131r.<\/li>\n
        2. Kur\u2019\u00e2n\u2019da bir a\u00e7\u0131klama bulunamad\u0131\u011f\u0131nda S\u00fcnnet\u2019e m\u00fcracaat edilir. S\u00fcnnet, Kur\u2019\u00e2n\u2019\u0131 \u015ferh edici ve a\u00e7\u0131klay\u0131c\u0131d\u0131r.[173]<\/sup><\/a> Nitekim Allah Te\u00e2l\u00e2 \u015f\u00f6yle buyurur: \u201c(Neb\u00eeler) apa\u00e7\u0131k mucizeler ve kitaplarla (g\u00f6nderildiler). \u0130nsanlara, kendilerine indirileni a\u00e7\u0131klaman ve d\u00fc\u015f\u00fcn\u00fcp anlamalar\u0131 i\u00e7in sana da bu Kur\u2019\u00e2n\u2019\u0131 indirdik.\u201d<\/em>[174]<\/sup><\/a> Ras\u00fblullah (s.a.v), Muaz b. Cebel\u2019i (\u00f6. 17\/638) Yemen\u2019e g\u00f6nderirken ona; \u201cSana bir dava gelirse nas\u0131l h\u00fckmedersin?\u201d <\/em>diye sormu\u015ftu. Muaz; Allah\u2019\u0131n Kit\u00e2b\u2019\u0131yla h\u00fck\u00fcm verece\u011fini, orada bulamazsa Ras\u00fblullah\u2019\u0131n s\u00fcnnetiyle, orada da bulamazsa kendi g\u00f6r\u00fc\u015f\u00fcyle i\u00e7tihat edece\u011fini, bu hususta kusur g\u00f6stermeyece\u011fini, b\u00fct\u00fcn g\u00fcc\u00fcyle do\u011fruyu bulmak i\u00e7in gayret edece\u011fini s\u00f6yledi. Bunun \u00fczerine Ras\u00fblullah (s.a.v) Muaz\u2019\u0131n g\u00f6\u011fs\u00fcne vurarak; \u201cRas\u00fbl\u00fc\u2019n\u00fcn el\u00e7isini, Ras\u00fbl\u00fc\u2019n\u00fcn raz\u0131 olaca\u011f\u0131 \u015feye muvaffak k\u0131lan Allah\u2019a hamdolsun!\u201d<\/em> buyurdu.[175]<\/sup><\/a><\/li>\n
        3. \u0130bn Kes\u00eer\u2019in, M\u00fcsnedlerde ve S\u00fcnenlerde ceyyid bir senedle yer ald\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi yukar\u0131daki rivayet g\u00f6steriyor ki bir \u00e2yet hakk\u0131nda Kur\u2019\u00e2n ve S\u00fcnnet\u2019te herhangi bir a\u00e7\u0131klama bulunmad\u0131\u011f\u0131 zaman s\u0131ra sahabe s\u00f6zlerine gelir. Ashab-\u0131 kiram Kur\u2019\u00e2n\u2019\u0131n tefsirini sonrakilerden daha iyi bilirler. Zira \u00e2yetlerin ini\u015fine sebep olan h\u00e2diseleri ve o esnada mevcut ahvali bizzat m\u00fc\u015fahede etmi\u015flerdir. Bu durum onlara mahsus bir hususiyettir, daha sonraki \u00e2limlerin b\u00f6yle bir imk\u00e2n\u0131 olmam\u0131\u015ft\u0131r.[176]<\/sup><\/a> Bunun yan\u0131nda ashab-\u0131 kiram bir de tam bir anlay\u0131\u015fa, sahih bir ilme ve salih amellere sahiptiler. Bilhassa da onlar\u0131n i\u00e7inden \u00e2lim olanlar\u0131 ve b\u00fcy\u00fckleri bu hususta tebar\u00fcz etmi\u015flerdi.[177]<\/sup><\/a><\/li>\n<\/ol>\n

          Sahabenin s\u00f6zlerinde de bir a\u00e7\u0131klama bulunmad\u0131\u011f\u0131 takdirde imamlar\u0131n \u00e7o\u011fu t\u00e2bi\u00eenin s\u00f6zlerine m\u00fcracaat etmi\u015flerdir. Bunlardan sonra da etb\u00e2u\u2019t-t\u00e2bi\u00een ve onlardan sonrakiler gelir. Ancak t\u00e2bi\u00eenin s\u00f6zlerinin delil olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u0130bn Kes\u00eer, bir hususta icma ettiklerinde bunun delil olmas\u0131 hususunda hi\u00e7bir \u015f\u00fcphenin olmad\u0131\u011f\u0131n\u0131, ancak ihtilaf ettiklerinde s\u00f6zlerinin birbirlerine ve kendilerinden sonra gelenlere kar\u015f\u0131 delil olmayaca\u011f\u0131n\u0131, o zaman Kur\u2019\u00e2n ve s\u00fcnnetin l\u00fcgatine veya umumi olarak Arap\u00e7a\u2019ya m\u00fcracaat edilece\u011fini ifade eder.[178]<\/sup><\/a><\/p>\n

            \n
          1. Rivayet k\u0131sm\u0131 bittikten sonra \u201cNass\u0131n Arab\u00eeli\u011fi ilkesi\u201d dikkate al\u0131nmal\u0131d\u0131r. Nass Arap diliyle gelmi\u015f olmas\u0131 hasebiyle hitab\u0131nda Araplara \u00f6zg\u00fc usul, \u00fcslup ve y\u00f6ntemleri kullanm\u0131\u015f olup nass\u0131 anlamak i\u00e7in bu y\u00f6ntemlere ba\u015fvurmak gerekir.[179]<\/a><\/li>\n
          2. Aksine bir delil olmad\u0131k\u00e7a nass\u0131n z\u00e2hiri \u00fczere yorumlanmas\u0131 da \u00f6nemli bir husustur. Yani nass Arap dilinde ve Araplar aras\u0131 kullan\u0131mda birden fazla anlama yorulabilme ihtimaline a\u00e7\u0131k ise Araplar\u0131n ilk anda akl\u0131na gelen ve kullan\u0131mlar\u0131nda yayg\u0131n olan anlama g\u00f6re yorumlanmas\u0131 gerekir. Bir delil bulunmad\u0131\u011f\u0131 s\u00fcrece ilk anda akla gelmeyen uzak manalara yorumlanmamal\u0131d\u0131r.[180]<\/a><\/li>\n
          3. Bir de \u201cNass\u0131n ibaresini anlamak i\u00e7in hal karinelerini dikkate almak ilkesi\u201d vard\u0131r. \u00c7\u00fcnk\u00fc nass\u0131n lafz\u00ee delaleti bu laf\u0131zlar\u0131 ku\u015fatan hal karinelerinden etkilenir. Bunlar konu\u015fan\u0131n, konu\u015fma halinin, s\u00f6z\u00fcn s\u00f6ylendi\u011fi zaman ve mek\u00e2n\u0131n \u015fartlar\u0131, s\u00f6z\u00fc s\u00f6ylemeye sevk eden sebep, s\u00f6z\u00fcn ama\u00e7lad\u0131\u011f\u0131 hedef, o s\u00f6z\u00fcn s\u00f6ylendi\u011fi zaman toplumda ge\u00e7erli olan \u00f6rfler gibi hususlardan olu\u015fmaktad\u0131r.[181]<\/a> Bu konudaki bilgileri bize tefsir usul\u00fc ve Kur\u2019an ilimleri sa\u011flamaktad\u0131r.<\/li>\n<\/ol>\n

             <\/p>\n

            E. Te\u2019v\u00eelin \u015eartlar\u0131<\/h2>\n

            \u0130sl\u00e2m \u00e2limlerinin \u00e7o\u011funlu\u011funa g\u00f6re naslardan h\u00fck\u00fcm \u00e7\u0131karmada aslolan \u015fey te\u2019vile gitmemek, naslar\u0131n z\u00e2hir\u00ee manalar\u0131yla amel etmektir. Kuvvetli bir delil olmad\u0131\u011f\u0131 m\u00fcddet\u00e7e z\u00e2hir\u00ee manalar\u0131 b\u0131rak\u0131p tevile gitmek caiz g\u00f6r\u00fclmemi\u015ftir.[182]<\/a> Ancak \u015fartlar gerektirirse, \u015fu \u015fartlar d\u00e2hilinde nass\u0131n muhtemel manalar\u0131ndan biri tercih edilerek te\u2019v\u00eel yap\u0131labilir:<\/p>\n

              \n
            1. Te\u2019v\u00eele esas al\u0131nan mana, lafz\u0131n muhtemel oldu\u011fu, mecaz yoluyla da olsa kendisine delalet etti\u011fi manalardan olmal\u0131d\u0131r.<\/li>\n
            2. Lafz\u0131n, te\u2019v\u00eeli kabul etmesi, muhkem ve m\u00fcfesser gibi te\u2019v\u00eeli kabul etmeyen bir laf\u0131z olmamas\u0131 gerekir.<\/li>\n
            3. Te\u2019v\u00eel \u015fer\u02bb\u00ee bir delile dayanmal\u0131d\u0131r.<\/li>\n
            4. Yap\u0131lan te\u2019v\u00eel sarih bir nassa muhalif olmamal\u0131d\u0131r.[183]<\/a><\/li>\n
            5. \u00c2yetin kesin olarak o manaya del\u00e2let etti\u011fi s\u00f6ylenmemelidir.[184]<\/a><\/li>\n<\/ol>\n

              Bu \u015fartlar yerine getirilmedi\u011fi takdirde makbul ve sahih bir te\u2019v\u00eelden s\u00f6z etmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

               <\/p>\n

              Sonu\u00e7<\/h2>\n

              \u00c2yetlerin yorumunu g\u00fcncellemek, bir anlamda k\u0131yas ve temsil yoluyla yap\u0131lan re\u2019y ile tefsir anlam\u0131na gelir. Bu durumda re\u2019y mezm\u00fbm ise g\u00fcncelleme de mezm\u00fbm say\u0131l\u0131r, makbul ise g\u00fcncelleme de \u015fu \u015fartlar d\u00e2hilinde kabul edilir:<\/p>\n

                \n
              1. Kur\u2019\u00e2n\u2019\u0131n maksad\u0131ndan uzakla\u015fmamal\u0131, mezhebi taassup ve siyas\u00ee hevesler gibi Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in hedefine uymayan \u015feylerden uzak durmal\u0131d\u0131r. Bu t\u00fcr maksatlarla yap\u0131lan g\u00fcncellemeler b\u00fcy\u00fck bir hata ve kel\u00e2m-\u0131 il\u00e2h\u00ee ile oynamak demektir. Hatta tefsirin bid\u02bbatlerindendir.[185]<\/a><\/li>\n
              2. Bilerek ve \u015fer\u02bb\u00ee temellere dayand\u0131rarak g\u00fcncelleme yapmal\u0131d\u0131r.<\/li>\n
              3. N\u00fczul sebeplerini ve zaman\u0131n\u0131 iyi bilmeli ve \u00e2yetin indi\u011fi \u015fartlara ri\u00e2yet etmelidir. Mekk\u00ee \u00e2yetlerle Meden\u00ee \u00e2yetleri, bar\u0131\u015f s\u00fcrecinde inen \u00e2yetlerle harp h\u00e2linde inenleri birbirine kar\u0131\u015ft\u0131rmamal\u0131d\u0131r.<\/li>\n
              4. \u00c2hiretten bahseden \u00e2yetleri d\u00fcnyev\u00ee h\u00e2diselere tatbik etmemelidir.<\/li>\n
              5. Asr\u0131n olaylar\u0131n\u0131 ve insanlar\u0131n hallerini iyi bilmelidir.<\/li>\n
              6. Tercih edilen manan\u0131n, \u00e2yetin as\u0131l manas\u0131n\u0131n alt\u0131nda yer al\u0131yor olmas\u0131na ve Ras\u00fblullah (s.a.v) ile sahabenin anlay\u0131\u015f\u0131na ters d\u00fc\u015fmemesine dikkat etmelidir. Yoksa var olan rivayetleri terk ederek \u00e2yeti tamamen g\u00fcn\u00fcm\u00fcz olaylar\u0131na g\u00f6re a\u00e7\u0131klamak do\u011fru olmaz. Kur\u2019\u00e2n\u2019\u0131, en iyi n\u00fczul d\u00f6nemini ya\u015fayan, sonra da o devre yak\u0131n olan insanlar anlar. Bunu g\u00f6z ard\u0131 edip de \u201cKur\u2019\u00e2n\u2019\u0131 her asr\u0131n ruhuna, her neslin bak\u0131\u015f\u0131na g\u00f6re anlamak gerekir\u201d demek ba\u015ftan hata etmek demektir.<\/li>\n
              7. Arap\u00e7ay\u0131 iyi bilmek gerekir.[186]<\/a><\/li>\n<\/ol>\n

                Kur\u2019\u00e2n-\u0131 Kerim k\u0131yamete kadar gelecek b\u00fct\u00fcn insanlara hitap etti\u011fi i\u00e7in onun bir k\u0131s\u0131m yorumlar\u0131n\u0131n zaman zaman g\u00fcncellenmesi ka\u00e7\u0131n\u0131lmazd\u0131r. Bunu yaparken hataya d\u00fc\u015fmemek i\u00e7in tefsir ilminin us\u00fbl ve k\u00e2ideleriyle zaman\u0131n gereklerini bir noktada bulu\u015fturmak gerekmektedir.<\/p>\n

                \u00a0<\/strong><\/p>\n

                Bibliyografya<\/h2>\n

                Abduh, Muhammed – R\u0131z\u00e2, Muhammed Re\u015f\u00eed. Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Hak\u00eem (Tefs\u00eeru\u2019l-Men\u00e2r)<\/em>. 12 cilt. K\u00e2hire: el-Hey\u2019et\u00fc\u2019l-M\u0131sriyyeti\u2019l-\u00c2mmeti Li\u2019l-K\u00fct\u00fcb, 1990.<\/p>\n

                Abdurrazz\u00e2k b. Hemmam b. N\u00e2fi\u02bb el-Himyer\u00ee el-Yem\u00e2n\u00ee es-San\u02bb\u00e2n\u00ee, Eb\u00fb Bekir (\u00f6. 211\/826-27). Musannef<\/em>. Thk. Hab\u00eeburrahm\u00e2n el-A\u02bbzam\u00ee. 11 cilt. Beyrut: el-Mektebet\u00fc\u2019l-\u0130sl\u00e2m\u00ee, 1403.<\/p>\n

                Ahmed b. Muhammed b. Hanbel b. Hil\u00e2l b. Esed e\u015f-\u015eeyb\u00e2n\u00ee, Eb\u00fb Abdullah. M\u00fcsned.<\/em> 6 cilt. K\u00e2hire: M\u00fcesseset\u00fc Kurtuba, ts.<\/p>\n

                Ahmed b. Muhammed b. Hanbel b. Hil\u00e2l b. Esed e\u015f-\u015eeyb\u00e2n\u00ee, Eb\u00fb Abdullah. ez-Z\u00fchd,<\/em> y.y., ts.<\/p>\n

                Akdemir, Salih. Son \u00c7a\u011fr\u0131 Kur\u2019an.<\/em> Ankara: Ankara Okulu Yay\u0131nlar\u0131, 2004.<\/p>\n

                Aksoy, S\u00fcleyman. Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131.<\/em> \u0130stanbul: Feraset Yay\u0131nlar\u0131, 2010.<\/p>\n

                Bayrakl\u0131, Bayraktar. Yeni Bir Anlay\u0131\u015f\u0131n I\u015f\u0131\u011f\u0131nda Kur\u2019an Tefsiri. <\/em>21 cilt. \u0130stanbul: Bayrakl\u0131 Yay\u0131nlar\u0131, 2001-2006.<\/p>\n

                Be\u011fav\u00ee, Eb\u00fb Muhammed Huseyn b. Mes\u02bb\u00fbd b. Muhammed el-Ferr\u00e2\u2019, Muhyi\u2019s-S\u00fcnne. Me\u00e2lim\u00fc\u2019t-Tenz\u00eel f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2n. <\/em>Thk. Muhammed Abdullah en-Nemr – Osman Cum\u02bba Dumeyriyye – S\u00fcleyman M\u00fcslim el-Har\u015f. 8 cilt. D\u00e2ru\u2019t-Taybe, 1417\/1997.<\/p>\n

                Beyd\u00e2v\u00ee, el-K\u00e2d\u00ee N\u00e2s\u0131rudd\u00een Eb\u00fb Sa\u00eed Abdullah b. \u00d6mer b. Muhammed e\u015f-\u015e\u00eer\u00e2z\u00ee. Env\u00e2ru\u2019t-Tenz\u00eel ve esr\u00e2ru\u2019t-te\u2019v\u00eel. <\/em>Thk. Muhammed Abdurrahman el-Mer\u02bba\u015fl\u00ee. 5 cilt. Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, 1418.<\/p>\n

                BOA. Y\u0131ld\u0131z Esas Evrak\u0131, 23 \/ 71 \/ 12 \/ 9.<\/p>\n

                Buh\u00e2r\u00ee, Eb\u00fb Abdillah Muhammed bin \u0130smail el-Cu\u02bbf\u00ee. el-C\u00e2mi\u02bbu\u2019l-m\u00fcsned\u00fc\u2019s-sah\u00eehu\u2019l-muhtasar min um\u00fbri Ras\u00fblill\u00e2h (s.a.v) ve s\u00fcnenih\u00ee ve eyy\u00e2mih.<\/em> 8 cilt. \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131, 1992.<\/p>\n

                B\u00fbt\u00ee, Muhammed Sa\u00eed Ramazan. F\u0131khu\u2019s-S\u00eere.<\/em> D\u0131me\u015fk: D\u00e2ru\u2019l-Fikr, 2007.<\/p>\n

                B\u00fcy\u00fck Haydar Efendi. Us\u00fbl-i F\u0131k\u0131h Dersleri.<\/em> Haz. \u0130brahim Suba\u015f\u0131. Y.y., ts.<\/p>\n

                Candan, Abd\u00fclcelil. Kur\u2019an Tefsirinde Sapma ve Nedenleri.<\/em> \u0130stanbul, 2000.<\/p>\n

                \u00c7al\u0131\u015fkan, \u0130smail. Siyasal Tefsirin Olu\u015fum S\u00fcreci.<\/em> Ankara: Ankara Okulu Yay\u0131nlar\u0131, 2012.<\/p>\n

                D\u00e2mir, Abd\u00fclaziz b. Abdirrahm\u00e2n. Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t ale\u2019l-v\u00e2k\u0131\u02bb \u0131nde\u2019l-m\u00fcfessir\u00een -dir\u00e2se ve tatb\u00eek-.<\/em> Dubai: C\u00e2izet\u00fc Dubai ed-Devliyye li\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem, 1428\/2007.<\/p>\n

                De\u011f\u00e2m\u00een, Ziy\u00e2d Hal\u00eel Muhammed. \u201cel-\u0130\u015fk\u00e2l\u00fc\u2019l-V\u00e2k\u0131\u02bb\u00ee fi\u2019l-Ameli\u2019t-Tefs\u00eer\u00ee -Dir\u00e2set\u00fcn Meyd\u00e2niyye f\u00ee Tefsiri\u2019l-Kurtub\u00ee-\u201d. Mecellet\u00fc\u2019l-C\u00e2miati\u2019l-\u0130sl\u00e2miyeti\u2019l-\u00c2lemiyye <\/em>27 (Malezya 1418\/1998): 69.<\/p>\n

                Demirci, Muhsin. Kur\u2019an\u2019\u0131n M\u00fcte\u015f\u00e2bihleri \u00dczerine.<\/em> \u0130stanbul: Birle\u015fik Yay\u0131nc\u0131l\u0131k, 1996.<\/p>\n

                Dereli, Muhammed Vehbi. Tefsirde Yan\u0131lg\u0131 Sebepleri ve Bunlardan Korunma Yollar\u0131.<\/em> Ankara: Fecr Yay\u0131nlar\u0131, 2009.<\/p>\n

                Eb\u00fb D\u00e2v\u00fbd S\u00fcleym\u00e2n b. el-E\u015f\u02bbas b. \u0130sh\u00e2k es-Sicist\u00e2n\u00ee el-Ezd\u00ee. S\u00fcnen\u00fc Eb\u00ee D\u00e2vud.<\/em> 5 cilt. \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131, 1992.<\/p>\n

                Eb\u00fb Hayy\u00e2n Muhammed b. Y\u00fbsuf b. Ali b. Y\u00fbsuf b. Hayy\u00e2n Es\u00eerudd\u00een el-Endel\u00fcs\u00ee. el-Bahru\u2019l-muh\u00eet fi\u2019t-tefs\u00eer. <\/em>Thk. S\u0131dk\u00ee Muhammed Cem\u00eel. 10 cilt. Beyrut: D\u00e2ru\u2019l-Fikr, 1420.<\/p>\n

                Eb\u00fb H\u00fczeym, Ahmed Fer\u00eed. \u201cBide\u02bbu\u2019t-tef\u00e2s\u00eeri\u2019l-l\u00fc\u011faviyye -Mefh\u00fbmuh\u00e2 ve esb\u00e2buh\u00e2 ve dav\u00e2b\u0131tu\u2019t-tefs\u00eer-\u201d. Dir\u00e2s\u00e2t<\/em> 35\/1 (\u00dcrd\u00fcn, 2008): 162-181.<\/p>\n

                Eby\u00e2r\u00ee, \u0130brahim b. \u0130smail. el-Mevs\u00fbat\u00fc\u2019l-Kur\u2019\u00e2niye.<\/em> 11 cilt. M\u00fcesseset\u00fc Sicilli\u2019l-Arab, 1405.<\/p>\n

                Elik, Hasan. Kur\u2019\u00e2n I\u015f\u0131\u011f\u0131nda Farkl\u0131 Konular Farkl\u0131 Yorumlar.<\/em> \u0130stanbul: \u0130fav Yay\u0131nlar\u0131, 2010.<\/p>\n

                Erk\u00e2n-\u0131 Harbiye K\u00e2immak\u00e2m\u0131 Abdurrahman. \u201cHazret-i Kur\u2019\u00e2n\u2019a Tefsir Nas\u0131l Yaz\u0131lmal\u0131d\u0131r?\u201d. Mahfil <\/em>4\/44 (Cem\u00e2diyel\u00e2hir 1342): 139-142.<\/p>\n

                Ferr\u00e2, Eb\u00fb Zekeriyya Yahy\u00e2 b. Ziy\u00e2d b. Abdill\u00e2h b. Manz\u00fbr ed-Deylem\u00ee. Me\u00e2ni\u2019l-Kur\u2019\u00e2n.<\/em> Thk. Ahmed Y\u00fbsuf en-Nec\u00e2t\u00ee – Muhammed Ali en-Necc\u00e2r – Abd\u00fc\u2019l-Fett\u00e2h \u0130smail e\u015f-\u015eeleb\u00ee. 3 cilt. M\u0131s\u0131r: D\u00e2ru\u2019l-M\u0131sr\u0131yye, ts.<\/p>\n

                Gum\u00e2r\u00ee, Eb\u00fc\u2019l-Feyz Ahmed b. Muhammed b. es-S\u0131dd\u00eek. Mut\u00e2bakat\u00fc\u2019l-ihtir\u00e2\u00e2ti\u2019l-asriyye li-m\u00e2 ahbara bih\u00ee Seyyid\u00fc\u2019l-Beriyye.<\/em> K\u00e2hire: Mektebet\u00fc\u2019l-K\u00e2hire, 1391\/1971.<\/p>\n

                Gum\u00e2r\u00ee, Eb\u00fc\u2019l-Fazl Abdull\u0101h b. Muhammed b. es-S\u0131dd\u00eek. Bide\u02bbu\u2019t-tef\u00e2s\u00eer.<\/em> ed-D\u00e2ru\u2019l-Beyd\u00e2, D\u00e2ru\u2019r-Re\u015f\u00e2di\u2019l-Had\u00eese, 1406\/1986.<\/p>\n

                H\u00e2kim, Eb\u00fb Abdillah Muhammed bin Abdillah b. Muhammed en-Neys\u00e2b\u00fbr\u00ee. el-M\u00fcstedrek ale\u2019s-Sah\u00eehayn. <\/em>Thk. Mustafa Abd\u00fclk\u00e2dir At\u00e2. 4 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1411\/1990.<\/p>\n

                Heysem\u00ee, Eb\u00fc\u2019l-Hasen Nureddin Ali bin Eb\u00ee Bekr bin S\u00fcleyman. Mecmau\u2019z-zev\u00e2id<\/em> ve menbau\u2019l-fev\u00e2id.<\/em> Thk. H\u00fcs\u00e2m\u00fcdd\u00een el-Kuds\u00ee. 10 cilt. K\u00e2hire: Mektebet\u00fc\u2019l-Kuds\u00ee, 1414\/1994.<\/p>\n

                \u0130bn Eb\u00ee H\u00e2tim, Eb\u00fb Muhammed Abdurrahman b. \u0130dris b. M\u00fcnzir et-Tem\u00eem\u00ee el-Hanzal\u00ee er-R\u00e2z\u00ee. Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem.<\/em> Thk. Es\u2019ad Muhammed et-T\u00eeb. 13 cilt. Memleket\u00fc\u2019l-Arabiyyeti\u2019s-Su\u00fbdiyye: Mektebet\u00fc Niz\u00e2r Mustafa el-B\u00e2z, 1419.<\/p>\n

                \u0130bn Eb\u00ee \u015eeybe, Eb\u00fb Bekir Abdullah b. Muhammed b. \u0130brahim b. Osm\u00e2n el-Abs\u00ee. Kit\u00e2b\u00fc\u2019l-Musannef fi\u2019l-eh\u00e2d\u00eesi ve\u2019l-\u00e2s\u00e2r. <\/em>Thk. Kem\u00e2l Y\u00fbsuf el-H\u00fbt. 7 cilt. Riy\u00e2d: Mektebet\u00fc\u2019r-R\u00fc\u015fd, 1409.<\/p>\n

                \u0130bn Hacer, Eb\u00fc\u2019l-Fadl Ahmed b. Ali b. Muhammed b. Ahmed el-Askal\u00e2n\u00ee. Ta\u011fl\u00eeku\u2019t-ta\u02bbl\u00eek al\u00e2 Sah\u00eehi\u2019l-Buh\u00e2r\u00ee. <\/em>Thk. Sa\u00eed Abdurrahman Musa el-Kazak\u00ee. 5 cilt. Beyrut: el-Mektebet\u00fc\u2019l-\u0130sl\u00e2m\u00ee, 1405.<\/p>\n

                \u0130bn Kes\u00eer, Eb\u00fc\u2019l-Fid\u00e2 \u0130sm\u00e2il b. \u00d6mer b. Kes\u00eer el-Kure\u015f\u00ee el-Basr\u00ee ed-D\u0131me\u015fk\u00ee. Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em>. Thk. S\u00e2m\u00ee b. Muhammed Sel\u00e2me. 8 cilt. D\u00e2ru\u2019t-Taybe, 1420\/1999.<\/p>\n

                \u0130bn Kes\u00eer, Eb\u00fc\u2019l-Fid\u00e2 \u0130sm\u00e2il b. \u00d6mer b. Kes\u00eer el-Kure\u015f\u00ee el-Basr\u00ee ed-D\u0131me\u015fk\u00ee. el-Bid\u00e2ye ve\u2019n-nih\u00e2ye. <\/em>Thk. Abdullah b. Abdilmuhsin et-T\u00fcrk\u00ee. 11 cilt. D\u00e2ru Hecer, 1424\/2003.<\/p>\n

                \u0130bn M\u00e2ce, Eb\u00fb Abdill\u00e2h Muhammed b. Yez\u00eed M\u00e2ce el-Kazv\u00een\u00ee. es-S\u00fcnen.<\/em> N\u015fr. Muhammed Fuad Abd\u00fclbaki. 2 cilt. \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131, 1992.<\/p>\n

                \u0130bn Sa\u02bbd, Eb\u00fb Abdillah Muhammed b. Sa\u02bbd b. Men\u00ee\u02bb el-H\u00e2\u015fim\u00ee bi\u2019l-vel\u00e2 el-Basr\u00ee el-Ba\u011fd\u00e2d\u00ee. et-Tabak\u00e2t\u00fc\u2019l-k\u00fcbr\u00e2.<\/em> Thk. \u0130hsan Abbas. 8 cilt. Beyrut: D\u00e2ru S\u00e2d\u0131r, 1968.<\/p>\n

                \u0130bn Teymiyye, Eb\u00fc\u2019l-Abb\u00e2s Tak\u0131yy\u00fcdd\u00een Ahmed b. Abdilhal\u00eem b. Mecdidd\u00een Abdissel\u00e2m el-Harr\u00e2n\u00ee. Mukaddime f\u00ee us\u00fbli\u2019t-tefs\u00eer.<\/em> Beyrut: D\u00e2ru Mektebeti\u2019l-Hay\u00e2t, 1490\/1980.<\/p>\n

                \u0130bn Teymiyye, Eb\u00fc\u2019l-Abb\u00e2s Tak\u0131yy\u00fcdd\u00een Ahmed b. Abdilhal\u00eem b. Mecdidd\u00een Abdissel\u00e2m el-Harr\u00e2n\u00ee. Mecm\u00fbu\u2019l-fet\u00e2v\u00e2.<\/em> Thk. Abdurrahman b. Muhammed b. K\u00e2s\u0131m. 35 cilt. el-Med\u00eenet\u00fc\u2019l-M\u00fcnevvere: Mecmau\u2019l-Melik Fahd li-t\u0131b\u00e2ati\u2019l-Mushafi\u2019\u015f-\u015eer\u00eef, 1416\/1995.<\/p>\n

                \u0130bn\u00fc\u2019l-Arab\u00ee, K\u00e2d\u00ee Muhammed b. Abdullah Eb\u00fb Bekir. Ahk\u00e2mu\u2019l-Kur\u2019\u00e2n.<\/em> Haz. Muhammed Abd\u00fclk\u00e2dir At\u00e2. 4 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1424\/2003.<\/p>\n

                \u0130sl\u00e2mo\u011flu, Mustafa. Hayat Kitab\u0131 Kur\u2019an -Gerek\u00e7eli Meal-Tefsir-.<\/em> \u0130stanbul: D\u00fc\u015f\u00fcn Yay\u0131nc\u0131l\u0131k, 2009.<\/p>\n

                Kara, \u0130smail. \u201cUlema-siyaset ili\u015fkilerine dair \u00f6nemli bir metin: Muhalefet yapmak\/Muhalefete kat\u0131lmak\u201d. D\u00eev\u00e2n: \u0130lm\u00ee Ara\u015ft\u0131rmalar <\/em>3\/4 (1998\/1): 1-25.<\/p>\n

                K\u0101s\u0131m b. Sell\u00e2m b. Misk\u00een el-Herev\u00ee, Eb\u00fb Ubeyd. Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n.<\/em> Thk. Merv\u00e2n el-At\u0131yye ve d\u011fr. D\u0131me\u015fk: D\u00e2ru \u0130bn Kes\u00eer, 1415\/1995.<\/p>\n

                Kastall\u00e2n\u00ee, Eb\u00fc\u2019l-Abb\u00e2s \u015eih\u00e2b\u00fcdd\u00een Ahmed b. Muhammed b. Eb\u00ee Bekr. \u0130r\u015f\u00e2d\u00fc\u2019s-s\u00e2r\u00ee li-\u015ferhi Sah\u00eehi\u2019l-Buh\u00e2r\u00ee.<\/em> 10 cilt. M\u0131s\u0131r: el-Matbaat\u00fc\u2019l-K\u00fcbra\u2019l-Em\u00eeriyye, 1323.<\/p>\n

                Ke\u015fm\u00eer\u00ee, Muhammed Enver \u015e\u00e2h H\u00fcseyn\u00ee. Feyzu\u2019l-B\u00e2r\u00ee al\u00e2 Sah\u00eehi\u2019l-Buh\u00e2r\u00ee. <\/em>Thk. Muhammed Bedr-i \u00c2lem Mir\u2019\u00e2t\u00ee. 6 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1426\/2005.<\/p>\n

                Kevser\u00ee, Muhammed Z\u00e2hid. Nazrat\u00fcn \u00e2bira f\u00ee mez\u00e2imi men y\u00fcnkiru n\u00fczule \u0130sa (a.s) kable\u2019l-\u00e2hira.<\/em> K\u00e2hire: D\u00e2ru\u2019l-C\u00eel, 1408\/1987.<\/p>\n

                Kiraz, Celil. Men\u00e2r Tefsirinde \u00d6zg\u00fcn Yorumlar.<\/em> Bursa: Emin Yay\u0131nlar\u0131, 2017.<\/p>\n

                M\u00e2t\u00fcr\u00eed\u00ee, Muhammed b. Muhammed b. Mahm\u00fbd, Eb\u00fb Mans\u00fbr. Te\u2019v\u00eel\u00e2t\u00fc Ehli\u2019s-S\u00fcnne. <\/em>Thk. Mecd\u00ee Basl\u00fbm. 10 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1426\/2005.<\/p>\n

                Mer\u00e2\u011f\u00ee, Ahmed b. Mustafa. Tefs\u00eeru\u2019l-Mer\u00e2\u011f\u00ee.<\/em> 30 cilt. M\u0131s\u0131r: Mektebet\u00fc Mustafa el-B\u00e2b\u00ee, 1365\/1946.<\/p>\n

                Nes\u00e2\u00ee, Eb\u00fb Abdirrahman Ahmed b. \u015euayb b. Ali el-Hor\u00e2s\u00e2n\u00ee. es-S\u00fcnen\u00fc\u2019l-k\u00fcbr\u00e2. <\/em>Thk. Hasan Abd\u00fclm\u00fcn\u02bbim \u015eeleb\u00ee. 12 cilt. Beyrut: Ris\u00e2le, 1421\/2001.<\/p>\n

                S\u00e2b\u00fbn\u00ee, Muhammed Ali. et-Tiby\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n.<\/em> \u0130stanbul: Mektebet\u00fc\u2019l-Han\u00eefiyye, ts.<\/p>\n

                S\u00e2lih, Eymen. \u201cel-Meb\u00e2di\u00fc\u2019l-\u00c2mme li\u2019l-Fikri\u2019l-Us\u00fbl-F\u0131kh\u0131yyi\u2019l-\u0130sl\u00e2m\u00ee f\u00ee Te\u00e2m\u00fclihi\u2019n-Nass\u201d. \u0130sl\u00e2miyyet\u00fc\u2019l-Ma\u2019rife<\/em> 20\/77 (Katar, 2014): 31.<\/p>\n

                S\u00e2lih, Muhammed Edib. Tefs\u00eeru\u2019n-nus\u00fbs fi\u2019l-f\u0131khi\u2019l-\u0130sl\u00e2m\u00ee.<\/em> Beyrut, el-Mektebet\u00fc\u2019l-\u0130sl\u00e2m\u00ee, 1993\/1413.<\/p>\n

                S\u00fcy\u00fbt\u00ee, Abdurrahman b. Eb\u00ee Bekir, Cel\u00e2l\u00fcddin. ed-D\u00fcrr\u00fc\u2019l-mens\u00fbr fi\u2019t-tefs\u00eer bi\u2019l-me\u2019s\u00fbr. <\/em>8 cilt. Beyrut: D\u00e2ru\u2019l-Fikr, ts.<\/p>\n

                S\u00fcy\u00fbt\u00ee, Abdurrahman b. Eb\u00ee Bekir, Cel\u00e2l\u00fcddin. L\u00fcb\u00e2b\u00fc\u2019n-n\u00fck\u00fbl<\/em>, tahric: Abd\u00fcrrazzak el-Mehd\u00ee. Beyrut: D\u00e2ru\u2019l-Kit\u00e2bi\u2019l-Arab\u00ee, 1426\/2006.<\/p>\n

                \u015e\u00e2fi\u00ee, Eb\u00fb Abdill\u00e2h Muhammed b. \u0130dr\u00ees b. Abb\u00e2s. er-Ris\u00e2le<\/em>. Thk. Ahmet \u015e\u00e2kir. M\u0131s\u0131r: Mektebet\u00fc\u2019l-Haleb\u00ee, 1358\/1940.<\/p>\n

                \u015e\u00e2t\u0131b\u00ee, Eb\u00fb \u0130sh\u00e2k \u0130br\u00e2h\u00eem b. M\u00fbs\u00e2 b. Muhammed el-Lahm\u00ee el-G\u0131rn\u00e2t\u00ee. el-Muv\u00e2fak\u00e2t. <\/em>Thk. Eb\u00fb Ubeyde Me\u015fhur b. Hasen \u00c2lu Selman. 6 cilt. D\u00e2ru \u0130bn Aff\u00e2n, 1417\/1997.<\/p>\n

                Taber\u00ee, Muhammed b. Cer\u00eer b. Yez\u00eed b. Kes\u00eer b. G\u00e2lib el-\u00c2mul\u00ee, Eb\u00fb Cafer. C\u00e2miu\u2019l-bey\u00e2n f\u00ee te\u2019v\u00eeli\u2019l-Kur\u2019\u00e2n. <\/em>Thk. Ahmed Muhammed \u015e\u00e2kir. 24 cilt. M\u00fcesseset\u00fc\u2019r-Ris\u00e2le, 1420\/2000.<\/p>\n

                Taftaz\u00e2n\u00ee, Sa\u02bbd\u00fcddin Mes\u02bb\u00fbd b. \u00d6mer b. Abdillah. \u015eerhu\u2019l-Ak\u00e2id.<\/em> Haz. S\u00fcleyman Uluda\u011f. \u0130stanbul: Dergah Yay., 1991.<\/p>\n

                Tahir, Mahm\u00fbd Muhammed Yakub. Esb\u00e2bu\u2019l-hata\u2019 fi\u2019t-Tefs\u00eer.<\/em> D\u00e2ru \u0130bni\u2019l-Cevz\u00ee, 1425.<\/p>\n

                Tirmiz\u00ee, Eb\u00fb \u00ces\u00e2 Muhammed\u00a0b. \u00ces\u00e2\u00a0b. Sevre (Yez\u00eed) b. Musa b. Dahh\u00e2k. es-S\u00fcnen.<\/em> Thk. Ahmed Muhammed \u015e\u00e2kir – M. Fuad Abd\u00fclb\u00e2k\u00ee – \u0130brahim Atve Ivaz. 5 cilt. M\u0131s\u0131r: Mektebet\u00fc Mustafa el-B\u00e2b\u00ee, 1395\/1975; \u0130stanbul, 1992.<\/p>\n

                Tiyek, Fatih. \u201cKur\u2019an Ayetlerinin Yorumunda \u00d6znellik Sorunu\u201d. KS\u00dc Sosyal Bilimler Dergisi<\/em> 13\/1 (2016): 163-182.<\/p>\n

                T\u00fcrk\u00e7e S\u00f6zl\u00fck. <\/em>Haz. \u015e\u00fckr\u00fc Hal\u00fbk Akal\u0131n ve di\u011ferleri. 11. Bask\u0131. Ankara, T\u00fcrk Dil Kurumu, 2011.<\/p>\n

                Vef\u00e2, A. \u201c\u0130nne f\u00ee z\u00e2like le-zikr\u00e2 li-men k\u00e2ne leh\u00fb kalb\u00fcn ev elka\u2019s-sem\u02bba ve h\u00fcve \u015feh\u00eed\u201d. S\u0131r\u00e2t-\u0131 M\u00fcstak\u00eem<\/em> 5\/118 (5 Zilhicce Per\u015fembe \/ 25 Te\u015fr\u00een-i s\u00e2ni 1326): 231-234.<\/p>\n

                Zeheb\u00ee, Muhammed H\u00fcseyin. el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem -Dev\u00e2fiuh\u00e2 ve def\u02bbuha-.<\/em> Mektebet\u00fc Vehbe, 1406\/1986.<\/p>\n

                Zemah\u015fer\u00ee, Eb\u00fc\u2019l-K\u00e2s\u0131m\u00a0Mahm\u00fbd\u00a0b. \u00d6mer\u00a0b. Muhammed el-H\u00e2rizm\u00ee, C\u00e2rullah. el-Ke\u015f\u015f\u00e2f an hak\u00e2iki\u2019t-Tenz\u00eel ve uy\u00fbni\u2019l-ek\u00e2v\u00eel.<\/em> 6 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-Arab\u00ee, 1407.<\/p>\n

                Zemzem\u00ee, Yahy\u00e2 b. Muhammed. Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t ale\u2019l-v\u00e2k\u0131\u02bb \u0131nde\u2019l-\u0130m\u00e2m \u0130bni\u2019l-Kayy\u0131m -rahimehull\u00e2h-.<\/em> Y.y., ts.<\/p>\n

                Zerke\u015f\u00ee, Eb\u00fb Abdillah Bedr\u00fcddin Muhammed b. Abdillah b. Bah\u00e2d\u0131r. el-Burh\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n.<\/em> Thk. Muhammed Eb\u00fc\u2019l-Fadl \u0130brahim. 4 cilt. D\u00e2ru \u0130hy\u00e2i\u2019l-K\u00fct\u00fcb, 1376\/1957.<\/p>\n

                Z\u00fcrk\u00e2n\u00ee, Muhammed Abd\u00fclaz\u00eem. Men\u00e2hil\u00fc\u2019l-\u02bbirf\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n. <\/em>2 cilt. 3. Bask\u0131. Matbaat\u00fc \u0130sa el-B\u00e2b\u00ee, et-Tab\u02bbat\u00fc\u2019s-S\u00e2lise, ts.<\/p>\n

                [1]<\/a> Bu tebli\u011f 2-3 May\u0131s 2018 tarihlerinde \u0130n\u00f6n\u00fc \u00dcniversitesi \u0130l\u00e2hiyat Fak\u00fcltesi taraf\u0131ndan tertip edilen Uluslararas\u0131 \u0130sl\u00e2m ve Yorum II Sempozyumu\u2019nda sunulmu\u015ftur.<\/p>\n

                [2]<\/a> Dr. \u00d6\u011fr. \u00dcyesi, \u0130stanbul Sabahattin Zaim \u00dcniversitesi, \u0130slami \u0130limler Fak\u00fcltesi, Tefsir Anabilim Dal\u0131. muratkaya43@gmail.com<\/p>\n

                [3]<\/a> Assit. Prof. Dr. Murat Kaya, Istanbul Sabahattin Zaim University, Faculty of Islamic Sciences. muratkaya43@gmail.com<\/p>\n

                [4]<\/a> el-Furk\u00e2n 25\/33.<\/p>\n

                [5]<\/a> Eb\u00fb Abdillah Bedr\u00fcddin Muhammed b. Abdillah b. Bah\u00e2d\u0131r ez-Zerke\u015f\u00ee, el-Burh\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n,<\/em> thk. Muhammed Eb\u00fc\u2019l-Fadl \u0130brahim (D\u00e2ru \u0130hy\u00e2i\u2019l-K\u00fct\u00fcb, 1376\/1957), 1: 13.<\/p>\n

                [6]<\/a> Muhammed Abd\u00fclaz\u00eem ez-Z\u00fcrk\u00e2n\u00ee, Men\u00e2hil\u00fc\u2019l-\u02bbirf\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n, <\/em>(Matbaat\u00fc \u0130sa el-B\u00e2b\u00ee, ts.) 2: 3; Muhammed Ali es-S\u00e2b\u00fbn\u00ee, et-Tiby\u00e2n f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n<\/em> (\u0130stanbul: Mektebet\u00fc\u2019l-Han\u00eefiyye, ts.), 102.<\/p>\n

                [7]<\/a> \u00c2l-i \u0130mr\u00e2n 3\/7.<\/p>\n

                [8]<\/a> Z\u00fcrk\u00e2n\u00ee, Men\u00e2hil\u00fc\u2019l-\u02bbirf\u00e2n,<\/em> 2: 4-5; S\u00e2b\u00fbn\u00ee, Tiby\u00e2n, <\/em>102-104.<\/p>\n

                [9]<\/a> T\u00fcrk\u00e7e S\u00f6zl\u00fck, <\/em>haz. \u015e\u00fckr\u00fc Hal\u00fbk Akal\u0131n ve di\u011ferleri, 11. bask\u0131, (Ankara: T\u00fcrk Dil Kurumu, 2011), 2608.<\/p>\n

                [10]<\/a> T\u00fcrk\u00e7e S\u00f6zl\u00fck, <\/em>1004; \u201cKubbealt\u0131 L\u00fcgati\u201d, Kubbealt\u0131 Akademisi, eri\u015fim: 05.03.2018, http:\/\/lugatim.com\/s\/G%C3%9CNCELLEMEK<\/a><\/p>\n

                [11]<\/a> Abd\u00fclaziz b. Abdirrahm\u00e2n ed-D\u00e2mir, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t ale\u2019l-v\u00e2k\u0131\u02bb \u0131nde\u2019l-m\u00fcfessir\u00een -dir\u00e2se ve tatb\u00eek-<\/em> (Dubai, 1428\/2007), 33.<\/p>\n

                [12]<\/a> Yahy\u00e2 b. Muhammed Zemzem\u00ee, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t ale\u2019l-v\u00e2k\u0131\u02bb \u0131nde\u2019l-\u0130m\u00e2m \u0130bni\u2019l-Kayy\u0131m -rahimehull\u00e2h-<\/em> (y.y., ts.), 7.<\/p>\n

                [13]<\/a> Ziy\u00e2d Hal\u00eel Muhammed ed-De\u011f\u00e2m\u00een, \u201cel-\u0130\u015fk\u00e2l\u00fc\u2019l-V\u00e2k\u0131\u02bb\u00ee fi\u2019l-Ameli\u2019t-Tefs\u00eer\u00ee -Dir\u00e2set\u00fcn Meyd\u00e2niyye f\u00ee Tefsiri\u2019l-Kurtub\u00ee-\u201d, Mecellet\u00fc\u2019l-C\u00e2miati\u2019l-\u0130sl\u00e2miyeti\u2019l-\u00c2lemiyye <\/em>27 (1418\/1998): 69; Ahmed Fer\u00eed Eb\u00fb H\u00fczeym, \u201cBide\u02bbu\u2019t-tef\u00e2s\u00eeri\u2019l-l\u00fc\u011faviyye -Mefh\u00fbmuh\u00e2 ve esb\u00e2buh\u00e2 ve dav\u00e2b\u0131tu\u2019t-tefs\u00eer-\u201d, Dir\u00e2s\u00e2t<\/em> 35\/1 (2008): 162.<\/p>\n

                [14]<\/a> Eb\u00fc\u2019l-Feyz Ahmed b. Muhammed b. es-S\u0131dd\u00eek el-Gum\u00e2r\u00ee, Mut\u00e2bakat\u00fc\u2019l-ihtir\u00e2\u00e2ti\u2019l-asriyye li-m\u00e2 ahbara bih\u00ee Seyyid\u00fc\u2019l-Beriyye<\/em> (K\u00e2hire: Mektebet\u00fc\u2019l-K\u00e2hire, 1391\/1971), 4, 20.<\/p>\n

                [15]<\/a> Eb\u00fb \u0130sh\u00e2k \u0130br\u00e2h\u00eem b. M\u00fbs\u00e2 b. Muhammed el-Lahm\u00ee el-G\u0131rn\u00e2t\u00ee e\u015f-\u015e\u00e2t\u0131b\u00ee, el-Muv\u00e2fak\u00e2t, <\/em>thk. Eb\u00fb Ubeyde Me\u015fhur b. Hasen \u00c2lu Selman (D\u00e2ru \u0130bn Aff\u00e2n, 1417\/1997), 4: 245, 254; Muhammed H\u00fcseyin Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem -Dev\u00e2fiuh\u00e2 ve def\u02bbuha-<\/em> (Mektebet\u00fc Vehbe, 1406\/1986), 80; Ahmed el-Gum\u00e2r\u00ee, Mut\u00e2bakat\u00fc\u2019l-ihtir\u00e2\u00e2ti\u2019l-asriyye<\/em>, 4, 67, 70.<\/p>\n

                [16]<\/a> el-\u0130sr\u00e2 17\/106; el-Furk\u00e2n 25\/32.<\/p>\n

                [17]<\/a> el-Furk\u00e2n 25\/33.<\/p>\n

                [18]<\/a> Zerke\u015f\u00ee, el-Burh\u00e2n,<\/em> 1: 31-32.<\/p>\n

                [19]<\/a> Eymen S\u00e2lih, \u201cel-Meb\u00e2di\u00fc\u2019l-\u00c2mme li\u2019l-Fikri\u2019l-Us\u00fbl-F\u0131kh\u0131yyi\u2019l-\u0130sl\u00e2m\u00ee f\u00ee Te\u00e2m\u00fclihi\u2019n-Nass\u201d, \u0130sl\u00e2miyyet\u00fc\u2019l-Ma\u2019rife<\/em> 20\/77 (2014): 31.<\/p>\n

                [20]<\/a> Eb\u00fb Abdill\u00e2h Muhammed b. \u0130dr\u00ees b. Abb\u00e2s e\u015f-\u015e\u00e2fi\u00ee, er-Ris\u00e2le<\/em>, thk. Ahmet \u015e\u00e2kir (M\u0131s\u0131r: Mektebet\u00fc\u2019l-Haleb\u00ee, 1358\/1940), 20. \u0130mam \u015e\u00e2fi\u00ee s\u00f6z\u00fcne delil olarak \u015fu \u00e2yetleri zikretmi\u015ftir: \u0130br\u00e2h\u00eem 14\/1; en-Nahl 16\/44, 89; e\u015f-\u015e\u00fbr\u00e2 42\/52.<\/p>\n

                [21]<\/a> Eb\u00fb Cafer Muhammed b. Cer\u00eer b. Yez\u00eed b. Kes\u00eer b. G\u00e2lib el-\u00c2mul\u00ee et-Taber\u00ee, C\u00e2miu\u2019l-bey\u00e2n f\u00ee te\u2019v\u00eeli\u2019l-Kur\u2019\u00e2n, <\/em>thk. Ahmed Muhammed \u015e\u00e2kir (M\u00fcesseset\u00fc\u2019r-Ris\u00e2le, 1420\/2000), 21: 288.<\/p>\n

                [22]<\/a> D\u00e2mir, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t,<\/em> 21.<\/p>\n

                [23]<\/a> \u015e\u00e2t\u0131b\u00ee, el-Muv\u00e2fak\u00e2t,<\/em> 5: 14.<\/p>\n

                [24]<\/a> \u0130smail \u00c7al\u0131\u015fkan, Siyasal Tefsirin Olu\u015fum S\u00fcreci,<\/em> (Ankara: Ankara Okulu Yay\u0131nlar\u0131, 2012), 317.<\/p>\n

                [25]<\/a> S\u00e2lih, \u201cel-Meb\u00e2di\u00fc\u2019l-\u00c2mme\u201d, 31.<\/p>\n

                [26]<\/a> K\u00e2d\u00ee Muhammed b. Abdullah Eb\u00fb Bekir \u0130bn\u00fc\u2019l-Arab\u00ee, Ahk\u00e2mu\u2019l-Kur\u2019\u00e2n<\/em>, haz. Muhammed Abd\u00fclk\u00e2dir At\u00e2 (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1424\/2003), 2: 576.<\/p>\n

                [27]<\/a> el-En\u02bb\u00e2m 6\/19.<\/p>\n

                [28]<\/a> Eb\u00fb Zekeriyya Yahy\u00e2 b. Ziy\u00e2d b. Abdill\u00e2h b. Manz\u00fbr ed-Deylem\u00ee el-Ferr\u00e2, Me\u00e2ni\u2019l-Kur\u2019\u00e2n, <\/em>thk. Ahmed Y\u00fbsuf en-Nec\u00e2t\u00ee – Muhammed Ali en-Necc\u00e2r – Abd\u00fc\u2019l-Fett\u00e2h \u0130smail e\u015f-\u015eeleb\u00ee (M\u0131s\u0131r: D\u00e2ru\u2019l-M\u0131sr\u0131yye, ts.), 1: 329; Muhyi\u2019s-S\u00fcnne Eb\u00fb Muhammed Huseyn b. Mes\u02bb\u00fbd b. Muhammed el-Ferr\u00e2\u2019 el-Be\u011fav\u00ee, Me\u00e2lim\u00fc\u2019t-Tenz\u00eel f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2n, <\/em>thk. Muhammed Abdullah en-Nemr – Osman Cum\u02bba Dumeyriyye – S\u00fcleyman M\u00fcslim el-Har\u015f (D\u00e2ru\u2019t-Taybe, 1417\/1997), 3: 133; C\u00e2rullah Eb\u00fc\u2019l-K\u00e2s\u0131m\u00a0Mahm\u00fbd\u00a0b. \u00d6mer\u00a0b. Muhammed el-H\u00e2rizm\u00ee ez-Zemah\u015fer\u00ee, el-Ke\u015f\u015f\u00e2f an hak\u00e2iki\u2019t-Tenz\u00eel ve uy\u00fbni\u2019l-ek\u00e2v\u00eel<\/em> (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-Arab\u00ee, 1407), 2: 11; el-K\u00e2d\u00ee N\u00e2s\u0131rudd\u00een Eb\u00fb Sa\u00eed Abdullah b. \u00d6mer b. Muhammed e\u015f-\u015e\u00eer\u00e2z\u00ee el-Beyd\u00e2v\u00ee, Env\u00e2ru\u2019t-Tenz\u00eel ve esr\u00e2ru\u2019t-te\u2019v\u00eel, <\/em>thk. Muhammed Abdurrahman el-Mer\u02bba\u015fl\u00ee (Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, 1418), 2: 157.<\/p>\n

                [29]<\/a> Eb\u00fc\u2019l-Abb\u00e2s Tak\u0131yy\u00fcdd\u00een Ahmed b. Abdilhal\u00eem b. Abdissel\u00e2m b. Abdillah b. Ebi\u2019l-K\u00e2sim b. Muhammed \u0130bn Teymiyye el-Harr\u00e2n\u00ee, Mukaddime f\u00ee us\u00fbli\u2019t-tefs\u00eer<\/em> (Beyrut: D\u00e2ru Mektebeti\u2019l-Hay\u00e2t, 1490\/1980), 39.<\/p>\n

                [30]<\/a> \u00c2l-i \u0130mr\u00e2n 3\/7.<\/p>\n

                [31]<\/a> Bunlar H\u00e2ric\u00eelerdir. \u0130lk defa K\u00fbfe yak\u0131nlar\u0131ndaki Har\u00fbr\u00e2 denilen bir yerde topland\u0131klar\u0131 i\u00e7in bu isimle me\u015fhur olmu\u015flard\u0131r.<\/p>\n

                [32]<\/a> Yahudi \u0130bn\u00fc\u2019s-Sevd\u00e2 Abdullah b. Sebe\u2019ye mensup olan kimseler.<\/p>\n

                [33]<\/a> Taber\u00ee, 6: 187.<\/p>\n

                [34]<\/a> \u00c2l-i \u0130mr\u00e2n 3\/106.<\/p>\n

                [35]<\/a> es-Saff 61\/5.<\/p>\n

                [36]<\/a> Taber\u00ee, 7: 94, 13: 358.<\/p>\n

                [37]<\/a> el-Kehf 18\/103-104.<\/p>\n

                [38]<\/a> el-Bakara 2\/27.<\/p>\n

                [39]<\/a> Taber\u00ee, 18: 126.<\/p>\n

                [40]<\/a> S\u00e2lih, \u201cel-Meb\u00e2di\u00fc\u2019l-\u00c2mme\u201d, 31.<\/p>\n

                [41]<\/a> Zemzem\u00ee, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t, <\/em>12.<\/p>\n

                [42]<\/a> el-Kehf 18\/54.<\/p>\n

                [43]<\/a> Buh\u00e2r\u00ee, \u201cTehecc\u00fcd\u201d, 5.<\/p>\n

                [44]<\/a> et-Te\u011f\u00e2bun 64\/15.<\/p>\n

                [45]<\/a> Tirmiz\u00ee, \u201cMen\u00e2k\u0131b\u201d, 30\/3774. Kr\u015f. Eb\u00fb D\u00e2v\u00fbd, \u201cSal\u00e2t\u201d, 225-227\/1109.<\/p>\n

                [46]<\/a> Eb\u00fb D\u00e2v\u00fbd, \u201cSal\u00e2t\u201d, 225-227\/1109.<\/p>\n

                [47]<\/a> \u00c2l-i \u0130mr\u00e2n 3\/144.<\/p>\n

                [48]<\/a> Bkz. Buh\u00e2r\u00ee, \u201cMe\u011f\u00e2z\u00ee\u201d, 83; Abdurrazz\u00e2k b. Hemmam b. N\u00e2fi\u02bb el-Himyer\u00ee el-Yem\u00e2n\u00ee es-San\u02bb\u00e2n\u00ee, Eb\u00fb Bekir, Musannef<\/em>, thk. Hab\u00eeburrahm\u00e2n el-A\u02bbzam\u00ee (Beyrut: el-Mektebet\u00fc\u2019l-\u0130sl\u00e2m\u00ee, 1403), 5: 436; Eb\u00fc\u2019l-Hasen Nureddin Ali bin Eb\u00ee Bekr bin S\u00fcleyman el-Heysem\u00ee, Mecmau\u2019z-zev\u00e2id<\/em> ve menbau\u2019l-fev\u00e2id,<\/em> thk. H\u00fcs\u00e2m\u00fcdd\u00een el-Kuds\u00ee (K\u00e2hire: Mektebet\u00fc\u2019l-Kuds\u00ee, 1414\/1994), 9: 32; Eb\u00fb Abdillah Muhammed b. Sa\u02bbd b. Men\u00ee\u02bb el-H\u00e2\u015fim\u00ee bi\u2019l-vel\u00e2 el-Basr\u00ee el-Ba\u011fd\u00e2d\u00ee, et-Tabak\u00e2t\u00fc\u2019l-k\u00fcbr\u00e2,<\/em> thk. \u0130hsan Abbas (Beyrut: D\u00e2ru S\u00e2d\u0131r, 1968), 2: 266-272; Eb\u00fc\u2019l-Fid\u00e2 \u0130sm\u00e2il b. \u00d6mer b. Kes\u00eer el-Kure\u015f\u00ee el-Basr\u00ee ed-D\u0131me\u015fk\u00ee, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem,<\/em> thk. S\u00e2m\u00ee b. Muhammed Sel\u00e2me (D\u00e2ru\u2019t-Taybe, 1420\/1999),<\/em> 2: 129. \u0130bn Kes\u00eer, bu h\u00e2disenin, kaynaklar\u0131m\u0131z\u0131n pek \u00e7o\u011funda m\u00fcteaddid rivayetlerle geldi\u011fini ve kesinlik ifade etti\u011fini s\u00f6yler.<\/p>\n

                [49]<\/a> ez-Z\u00fcmer 39\/30.<\/p>\n

                [50]<\/a> \u0130bn Kes\u00eer, 7: 96.<\/p>\n

                [51]<\/a> \u0130bn\u00fc\u2019l-Arab\u00ee, Ahk\u00e2mu\u2019l-Kur\u2019\u00e2n,<\/em> 1: 611.<\/p>\n

                [52]<\/a> Y\u00fbsuf 12\/111, en-N\u00fbr 24\/34, ez-Zuhruf 43\/56.<\/p>\n

                [53]<\/a> en-Nis\u00e2 4\/82; el-\u0130sr\u00e2 17\/41; S\u00e2d 38\/29; ez-Z\u00fcmer 39\/27.<\/p>\n

                [54]<\/a> el-Ahk\u00e2f 46\/20.<\/p>\n

                [55]<\/a> Ahmed b. Muhammed b. Hanbel b. Hil\u00e2l b. Esed e\u015f-\u015eeyb\u00e2n\u00ee, Eb\u00fb Abdullah, Z\u00fchd<\/em>, y.y., ts., 124.<\/p>\n

                [56]<\/a> \u015e\u00e2t\u0131b\u00ee, Muv\u00e2fak\u00e2t,<\/em> 4: 34-35, 244-245.<\/p>\n

                [57]<\/a> Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife,<\/em> 80.<\/p>\n

                [58]<\/a> Eb\u00fc\u2019l-Fid\u00e2 \u0130smail b. \u00d6mer el-Kure\u015f\u00ee el-Basr\u00ee, s\u00fcmme\u2019d-D\u0131me\u015fk\u00ee, el-Bid\u00e2ye ve\u2019n-nih\u00e2ye,<\/em> thk. Abdullah b. Abdilmuhsin et-T\u00fcrk\u00ee (D\u00e2ru Hecer, 1424\/2003), 17: 736-740.<\/p>\n

                [59]<\/a> Eb\u00fc\u2019l-Abb\u00e2s Tak\u0131yy\u00fcdd\u00een Ahmed b. Abdilhal\u00eem b. Abdissel\u00e2m b. Abdillah b. Ebi\u2019l-K\u00e2sim b. Muhammed \u0130bn Teymiyye el-Harr\u00e2n\u00ee, Mecm\u00fbu\u2019l-fet\u00e2v\u00e2,<\/em> thk. Abdurrahman b. Muhammed b. K\u00e2s\u0131m (el-Med\u00eenet\u00fc\u2019l-M\u00fcnevvere: Mecmau\u2019l-Melik Fahd li-t\u0131b\u00e2ati\u2019l-Mushafi\u2019\u015f-\u015eer\u00eef, 1416\/1995), 28: 440.<\/p>\n

                [60]<\/a> el-Ahz\u00e2b 33\/9.<\/p>\n

                [61]<\/a> \u0130bn Teymiyye, Mecm\u00fbu\u2019l-fet\u00e2v\u00e2<\/em>, 28: 445.<\/p>\n

                [62]<\/a> el-Ahz\u00e2b 33\/10.<\/p>\n

                [63]<\/a> \u0130bn Teymiyye, Mecm\u00fbu\u2019l-fet\u00e2v\u00e2<\/em>, 28: 446.<\/p>\n

                [64]<\/a> el-En\u02bb\u00e2m 6\/65.<\/p>\n

                [65]<\/a> Ahmed, 1: 170; Tirmiz\u00ee, \u201cTefs\u00eer\u201d, 6\/3066. Tirmiz\u00ee hadisin \u201chasen-\u011far\u00eeb\u201d oldu\u011funu s\u00f6ylemi\u015ftir.<\/p>\n

                [66]<\/a> el-M\u00e2ide 5\/105.<\/p>\n

                [67]<\/a> Be\u011fav\u00ee, 3: 110. Bkz. Taber\u00ee, 11: 144; Eb\u00fb Muhammed Abdurrahman b. \u0130dris b. M\u00fcnzir et-Tem\u00eem\u00ee el-Hanzal\u00ee er-R\u00e2z\u00ee \u0130bn Eb\u00ee H\u00e2tim, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem,<\/em> thk. Es\u2019ad Muhammed et-T\u00eeb (Memleket\u00fc\u2019l-Arabiyyeti\u2019s-Su\u00fbdiyye: Mektebet\u00fc Niz\u00e2r Mustafa el-B\u00e2z, 1419), 4: 1227; \u0130bn Kes\u00eer, 3: 213-214; Abdurrahman b. Eb\u00ee Bekir, Cel\u00e2l\u00fcddin es-S\u00fcy\u00fbt\u00ee, ed-D\u00fcrr\u00fc\u2019l-mens\u00fbr fi\u2019t-tefs\u00eer bi\u2019l-me\u2019s\u00fbr <\/em>(Beyrut: D\u00e2ru\u2019l-Fikr, ts.), 3: 216.<\/p>\n

                [68]<\/a> ez-Z\u00fcmer 39\/31.<\/p>\n

                [69]<\/a> Taber\u00ee, 21: 287-288.<\/p>\n

                [70]<\/a> Taber\u00ee, 21: 288.<\/p>\n

                [71]<\/a> el-Ahz\u00e2b 33\/14.<\/p>\n

                [72]<\/a> Eb\u00fc\u2019l-Abb\u00e2s \u015eih\u00e2b\u00fcdd\u00een Ahmed b. Muhammed b. Eb\u00ee Bekr b. Abdilmelik el-Kastall\u00e2n\u00ee, \u0130r\u015f\u00e2d\u00fc\u2019s-s\u00e2r\u00ee li-\u015ferhi Sah\u00eehi\u2019l-Buh\u00e2r\u00ee<\/em> (M\u0131s\u0131r: el-Matbaat\u00fc\u2019l-K\u00fcbra\u2019l-Em\u00eeriyye, 1323), 10: 199-200.<\/p>\n

                [73]<\/a> D\u00e2mir, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t, <\/em>69.<\/p>\n

                [74]<\/a> Zemzem\u00ee, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t, <\/em>7-8.<\/p>\n

                [75]<\/a> en-Nahl 16\/89.<\/p>\n

                [76]<\/a> el-En\u02bb\u00e2m 6\/38.<\/p>\n

                [77]<\/a> Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife,<\/em> 83-84.<\/p>\n

                [78]<\/a> S\u00fcleyman Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131<\/em> (\u0130stanbul: Feraset Yay\u0131nlar\u0131, 2010), 37.<\/p>\n

                [79]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 38.<\/p>\n

                [80]<\/a> \u00c7al\u0131\u015fkan, Siyasal Tefsirin Olu\u015fum S\u00fcreci,<\/em> 137.<\/p>\n

                [81]<\/a> Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife, <\/em>20.<\/p>\n

                [82]<\/a> el-Ahk\u00e2f 46\/17.<\/p>\n

                [83]<\/a> Buh\u00e2r\u00ee, \u201cTefs\u00eeru\u2019l-Kur\u2019\u00e2n\u201d, 46\/2; \u0130bn Kes\u00eer, 7: 283-284.<\/p>\n

                [84]<\/a> Eb\u00fb Abdirrahman Ahmed b. \u015euayb b. Ali el-Hor\u00e2s\u00e2n\u00ee en-Nes\u00e2\u00ee, es-S\u00fcnen\u00fc\u2019l-k\u00fcbr\u00e2, <\/em>thk. Hasan Abd\u00fclm\u00fcn\u02bbim \u015eeleb\u00ee (Beyrut: Ris\u00e2le, 1421\/2001), 10: 257\/11427.<\/p>\n

                [85]<\/a> S\u00fcy\u00fbt\u00ee, L\u00fcb\u00e2b\u00fc\u2019n-n\u00fck\u00fbl<\/em>, tahric: Abd\u00fcrrazzak el-Mehd\u00ee (Beyrut: D\u00e2ru\u2019l-Kit\u00e2bi\u2019l-Arab\u00ee, 1426\/2006), 212. Senedi \u201cv\u00e2h\u00ee\u201ddir.<\/p>\n

                [86]<\/a> Buh\u00e2r\u00ee, \u201c\u0130stit\u00e2be\u201d, 6; Eb\u00fc\u2019l-Fadl Ahmed b. Ali b. Muhammed b. Ahmed b. Hacer el-Askal\u00e2n\u00ee, Ta\u011fl\u00eeku\u2019t-ta\u02bbl\u00eek al\u00e2 Sah\u00eehi\u2019l-Buh\u00e2r\u00ee, <\/em>thk. Sa\u00eed Abdurrahman Musa el-Kazak\u00ee (Beyrut, el-Mektebet\u00fc\u2019l-\u0130sl\u00e2m\u00ee, 1405), 5: 259.<\/p>\n

                [87]<\/a> \u00c2l-i \u0130mr\u00e2n 3\/105.<\/p>\n

                [88]<\/a> Zemah\u015fer\u00ee, 1: 399.<\/p>\n

                [89]<\/a> \u0130smail Kara, \u201cUlema-siyaset ili\u015fkilerine dair \u00f6nemli bir metin: Muhalefet yapmak\/Muhalefete kat\u0131lmak\u201d, D\u00eev\u00e2n: \u0130lm\u00ee Ara\u015ft\u0131rmalar<\/em> 3\/4 (1998\/1): 1-25. O g\u00fcnk\u00fc siyas\u00ee g\u00f6r\u00fc\u015flere g\u00f6re g\u00fcncelle\u015ftirilen \u00e2yetlere \u00f6rnek olarak \u015funlar verilebilir: el-Bakara 2\/159; \u00c2l-i \u0130mr\u00e2n 3\/159, 187; en-Nis\u00e2 4\/59, 93; el-M\u00e2ide 5\/1, 47, 79; F\u00e2t\u0131r 35\/28; ez-Z\u00fcmer 39\/9; el-Hucur\u00e2t 49\/12.<\/p>\n

                [90]<\/a> BOA, Y\u0131ld\u0131z Esas Evrak\u0131, 23 \/ 71 \/ 12 \/ 9.<\/p>\n

                [91]<\/a> \u201c\u015e\u00fcphesiz \u00e2limler peygamberlerin v\u00e2risleridir.\u201d<\/em> (\u0130bn M\u00e2ce, \u201cMukaddime\u201d, 17; Eb\u00fb D\u00e2v\u00fbd, \u201c\u0130lim\u201d, 1\/3641; Tirmiz\u00ee, \u201c\u0130lim\u201d, 19\/2682)<\/p>\n

                [92]<\/a> \u015eeyhaliz\u00e2de F\u00e2tih mezunlar\u0131ndan Hoca Muhyiddin, \u201cF\u00ee 28 Cemaziyel\u00e2hir sene 1314 tarihinde Z\u00e2t-\u0131 \u015f\u00e2haneye takdim k\u0131l\u0131nan ar\u00eeza\u201d, Kanun-i Esasi<\/em> 2 (23 Receb 1314 \/ 28 Kanunievvel 1896): 3; Kara, \u201cMuhalefet yapmak\u201d, 9\u2019dan naklen.<\/p>\n

                [93]<\/a> K\u00e2f 50\/37.<\/p>\n

                [94]<\/a> Vef\u00e2, A., \u201c\u0130nne f\u00ee z\u00e2like le-zikr\u00e2 li-men k\u00e2ne leh\u00fb kalb\u00fcn ev elka\u2019s-sem\u02bba ve h\u00fcve \u015feh\u00eed\u201d, S\u0131r\u00e2t-\u0131 M\u00fcstak\u00eem<\/em> 5\/118 (5 Zilhicce Per\u015fembe\/25 Te\u015fr\u00een-i s\u00e2ni 1326): 231.<\/p>\n

                [95]<\/a> \u00c2l-i \u0130mr\u00e2n 3\/103.<\/p>\n

                [96]<\/a> Eb\u00fb Abdillah el-H\u00e2kim Muhammed bin Abdillah b. Muhammed en-Neys\u00e2b\u00fbr\u00ee, el-M\u00fcstedrek ale\u2019s-Sah\u00eehayn, <\/em>thk. Mustafa Abd\u00fclk\u00e2dir At\u00e2 (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1411\/1990), 4: 598\/8663. Burada Abdullah b. Mes\u02bb\u00fbd\u2019un s\u00f6z\u00fc olarak ge\u00e7mektedir.<\/p>\n

                [97]<\/a> en-Nis\u00e2 4\/115.<\/p>\n

                [98]<\/a> \u00c2l-i \u0130mr\u00e2n 3\/159.<\/p>\n

                [99]<\/a> Vef\u00e2, \u201c\u0130nne f\u00ee z\u00e2like\u201d, 231-234.<\/p>\n

                [100]<\/a> el-Bakara 2\/166.<\/p>\n

                [101]<\/a> Muhammed Abduh – Muhammed Re\u015f\u00eed R\u0131z\u00e2, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Hak\u00eem (Tefs\u00eeru\u2019l-Men\u00e2r)<\/em> (K\u00e2hire, 1990), 2: 67-68; 8: 335; Celil Kiraz, Men\u00e2r Tefsirinde \u00d6zg\u00fcn Yorumlar<\/em> (Bursa: Emin Yay\u0131nlar\u0131, 2017), 325-326.<\/p>\n

                [102]<\/a> Bkz. \u00c7al\u0131\u015fkan, Siyasal Tefsirin Olu\u015fum S\u00fcreci,<\/em> 259.<\/p>\n

                [103]<\/a> Mahm\u00fbd Muhammed Yakub Tahir, Esb\u00e2bu\u2019l-hata\u2019 fi\u2019t-Tefs\u00eer<\/em> (D\u00e2ru \u0130bni\u2019l-Cevz\u00ee, 1425), 85.<\/p>\n

                [104]<\/a> Eb\u00fb H\u00fczeym, \u201cBide\u02bbu\u2019t-tef\u00e2s\u00eeri\u2019l-l\u00fc\u011faviyye\u201d, 165.<\/p>\n

                [105]<\/a> el-M\u00e2ide 5\/38.<\/p>\n

                [106]<\/a> Bayraktar Bayrakl\u0131, Yeni Bir Anlay\u0131\u015f\u0131n I\u015f\u0131\u011f\u0131nda Kur\u2019an Tefsiri<\/em> (\u0130stanbul, Bayrakl\u0131 Yay., 2001-2006), 6: 22-23.<\/p>\n

                [107]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 60.<\/p>\n

                [108]<\/a> Bkz. Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife,<\/em> 20; Muhammed Vehbi Dereli, Tefsirde Yan\u0131lg\u0131 Sebepleri ve Bunlardan Korunma Yollar\u0131<\/em> (Ankara, Fecr Yay\u0131nlar\u0131, 2009), 68-80.<\/p>\n

                [109]<\/a> Eb\u00fb Ubeyd K\u0101s\u0131m b. Sell\u00e2m b. Misk\u00een el-Herev\u00ee, Fed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n,<\/em> thk. Merv\u00e2n el-At\u0131yye ve d\u011fr. (D\u0131me\u015fk, D\u00e2ru \u0130bn Kes\u00eer, 1415\/1995), 102-103.<\/p>\n

                [110]<\/a> Bkz. Dereli, Tefsirde Yan\u0131lg\u0131 Sebepleri,<\/em> 131-142.<\/p>\n

                [111]<\/a> D\u00e2mir, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t, <\/em>97-98.<\/p>\n

                [112]<\/a> 6\/7 (20 \u015eubat 1937): 6.<\/p>\n

                [113]<\/a> Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife,<\/em> 95-97.<\/p>\n

                [114]<\/a> Abduh-R\u0131z\u00e2, Men\u00e2r,<\/em> 4: 266.<\/p>\n

                [115]<\/a> el-A\u02bbr\u00e2f 7\/26-27, 31, 35, 172, 189.<\/p>\n

                [116]<\/a> Salih Akdemir, Son \u00c7a\u011fr\u0131 Kur\u2019an<\/em> (Ankara: Ankara Okulu Yay\u0131nlar\u0131, 2004), 344.<\/p>\n

                [117]<\/a> Taber\u00ee, 19: 40; Muhammed b. Muhammed b. Mahm\u00fbd, Eb\u00fb Mans\u00fbr el-M\u00e2t\u00fcr\u00eed\u00ee, Te\u2019v\u00eel\u00e2t\u00fc Ehli\u2019s-S\u00fcnne, <\/em>thk. Mecd\u00ee Basl\u00fbm (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1426\/2005), 7: 472; Eb\u00fb Hayy\u00e2n Muhammed b. Y\u00fbsuf b. Ali b. Y\u00fbsuf b. Hayy\u00e2n Es\u00eerudd\u00een el-Endel\u00fcs\u00ee, el-Bahru\u2019l-muh\u00eet fi\u2019t-tefs\u00eer, <\/em>thk. S\u0131dk\u00ee Muhammed Cem\u00eel (Beyrut: D\u00e2ru\u2019l-Fikr, 1420), 7: 566.<\/p>\n

                [118]<\/a> Bkz. Dereli, Tefsirde Yan\u0131lg\u0131 Sebepleri,<\/em> 131-169.<\/p>\n

                [119]<\/a> Mecelle<\/em>, 12. madde.<\/p>\n

                [120]<\/a> Bu \u00d6mer Nesef\u00ee\u2019nin s\u00f6z\u00fcd\u00fcr. Bkz. Sa\u02bbd\u00fcddin Mes\u02bb\u00fbd b. \u00d6mer b. Abdillah et-Taftaz\u00e2n\u00ee, \u015eerhu\u2019l-Ak\u00e2id,<\/em> haz. S\u00fcleyman Uluda\u011f (\u0130stanbul: Dergah Yay., 1991), 347-348.<\/p>\n

                [121]<\/a> Muhammed Z\u00e2hid el-Kevser\u00ee, Nazrat\u00fcn \u00e2bira f\u00ee mez\u00e2imi men y\u00fcnkiru n\u00fczule \u0130sa (a.s) kable\u2019l-\u00e2hira<\/em> (K\u00e2hire: D\u00e2ru\u2019l-C\u00eel, 1408\/1987), 124. Kr\u015f. B\u00fcy\u00fck Haydar Efendi, Us\u00fbl-i F\u0131k\u0131h Dersleri,<\/em> haz. \u0130brahim Suba\u015f\u0131 (y.y., ts.), 211.<\/p>\n

                [122]<\/a> Bkz. Muhammed Sa\u00eed Ramazan el-B\u00fbt\u00ee, F\u0131khu\u2019s-S\u00eere<\/em> (D\u0131me\u015fk: D\u00e2ru\u2019l-Fikr, 2007), 47.<\/p>\n

                [123]<\/a> Kiraz, Men\u00e2r Tefsirinde \u00d6zg\u00fcn Yorumlar,<\/em> 274-281.<\/p>\n

                [124]<\/a> Akdemir, Son \u00c7a\u011fr\u0131 Kur\u2019an,<\/em> 184.<\/p>\n

                [125]<\/a> el-Bakara 2\/251.<\/p>\n

                [126]<\/a> Akdemir, Son \u00c7a\u011fr\u0131 Kur\u2019an,<\/em> 40.<\/p>\n

                [127]<\/a> Bkz. Fatih Tiyek, \u201cKur\u2019an Ayetlerinin Yorumunda \u00d6znellik Sorunu\u201d, KS\u00dc Sosyal Bilimler Dergisi<\/em> 13\/1 (2016): 173.<\/p>\n

                [128]<\/a> \u00d6rnekler i\u00e7in bkz. Kiraz, Men\u00e2r Tefsirinde \u00d6zg\u00fcn Yorumlar,<\/em> 148-178.<\/p>\n

                [129]<\/a> \u00c2l-i \u0130mr\u00e2n 3\/49; el-M\u00e2ide 5\/110.<\/p>\n

                [130]<\/a> Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife,<\/em> 97-98.<\/p>\n

                [131]<\/a> el-Enbiy\u00e2 21\/81.<\/p>\n

                [132]<\/a> Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife,<\/em> 99.<\/p>\n

                [133]<\/a> Mustafa \u0130sl\u00e2mo\u011flu, Hayat Kitab\u0131 Kur\u2019an -Gerek\u00e7eli Meal-Tefsir-<\/em> (\u0130stanbul: D\u00fc\u015f\u00fcn Yay\u0131nc\u0131l\u0131k, 2009), 1035.<\/p>\n

                [134]<\/a> Taber\u00ee, 12: 342; M\u00e2t\u00fcr\u00eed\u00ee, 9: 352; Be\u011fav\u00ee, 7: 359.<\/p>\n

                [135]<\/a> Sebe\u2019 34\/12.<\/p>\n

                [136]<\/a> \u0130sl\u00e2mo\u011flu, Hayat Kitab\u0131 Kur\u2019an<\/em>, 848, dn. 11.<\/p>\n

                [137]<\/a> \u0130sl\u00e2mo\u011flu, Hayat Kitab\u0131 Kur\u2019an<\/em>, 1230-1231, dn. 9.<\/p>\n

                [138]<\/a> \u0130bn Eb\u00ee H\u00e2tim, 10: 3408; M\u00e2t\u00fcr\u00eed\u00ee, 10: 448; Be\u011fav\u00ee, 8: 357.<\/p>\n

                [139]<\/a> Hasan Elik, Kur\u2019\u00e2n I\u015f\u0131\u011f\u0131nda Farkl\u0131 Konular Farkl\u0131 Yorumlar<\/em> (\u0130stanbul: \u0130fav Yay\u0131nlar\u0131, 2010), 138.<\/p>\n

                [140]<\/a> Bayrakl\u0131, Yeni Bir Anlay\u0131\u015f\u0131n I\u015f\u0131\u011f\u0131nda Kur\u2019an Tefsiri, <\/em>1: 63.<\/p>\n

                [141]<\/a> Kevser\u00ee, Nazrat\u00fcn \u00e2bira<\/em>, 92.<\/p>\n

                [142]<\/a> el-Enbiy\u00e2 21\/105.<\/p>\n

                [143]<\/a> Ahmed b. Mustafa el-Mer\u00e2\u011f\u00ee, Tefs\u00eeru\u2019l-Mer\u00e2\u011f\u00ee<\/em> (M\u0131s\u0131r: Mektebet\u00fc Mustafa el-B\u00e2b\u00ee, 1365\/1946), 27: 76; \u0130brahim b. \u0130smail el-Eby\u00e2r\u00ee, el-Mevs\u00fbat\u00fc\u2019l-Kur\u2019\u00e2niye<\/em> (M\u00fcesseset\u00fc Sicilli\u2019l-Arab, 1405), 10: 338.<\/p>\n

                [144]<\/a> Eb\u00fc\u2019l-Fazl Abdull\u0101h b. Muhammed b. es-S\u0131dd\u00eek el-Gum\u00e2r\u00ee, Bide\u02bbu\u2019t-tef\u00e2s\u00eer<\/em> (ed-D\u00e2ru\u2019l-Beyd\u00e2, D\u00e2ru\u2019r-Re\u015f\u00e2di\u2019l-Had\u00eese, 1406\/1986), 93.<\/p>\n

                [145]<\/a> Taber\u00ee, 18: 549-550.<\/p>\n

                [146]<\/a> er-Rahm\u00e2n 55\/17.<\/p>\n

                [147]<\/a> Erk\u00e2n-\u0131 Harbiye K\u00e2immak\u00e2m\u0131 Abdurrahman, \u201cHazret-i Kur\u2019\u00e2n\u2019a Tefsir Nas\u0131l Yaz\u0131lmal\u0131d\u0131r?\u201d, Mahfil<\/em> 4\/44 (Cem\u00e2diyel\u00e2hir 1342): 140.<\/p>\n

                [148]<\/a> Abdurrahman, \u201cHazret-i Kur\u2019\u00e2n\u2019a Tefsir Nas\u0131l Yaz\u0131lmal\u0131d\u0131r?\u201d, 141.<\/p>\n

                [149]<\/a> el-Enbiy\u00e2 21\/30.<\/p>\n

                [150]<\/a> Abdurrahman, \u201cHazret-i Kur\u2019\u00e2n\u2019a Tefsir Nas\u0131l Yaz\u0131lmal\u0131d\u0131r?\u201d, 142.<\/p>\n

                [151]<\/a> Y\u00e2s\u00een 36\/41-42.<\/p>\n

                [152]<\/a> Ahmed el-Gum\u00e2r\u00ee, Mut\u00e2bakat\u00fc\u2019l-ihtir\u00e2\u00e2ti\u2019l-asriyye,<\/em> 6-7.<\/p>\n

                [153]<\/a> el-En\u02bb\u00e2m 6\/65.<\/p>\n

                [154]<\/a> Ahmed, 1: 170; Tirmiz\u00ee, \u201cTefs\u00eer\u201d, 6\/3066. Tirmiz\u00ee hadisin \u201chasen-\u011far\u00eeb\u201d oldu\u011funu s\u00f6ylemi\u015ftir.<\/p>\n

                [155]<\/a> Ahmed el-Gum\u00e2r\u00ee, Mut\u00e2bakat\u00fc\u2019l-ihtir\u00e2\u00e2ti\u2019l-asriyye,<\/em> 16.<\/p>\n

                [156]<\/a> Sebe\u2019 34\/53.<\/p>\n

                [157]<\/a> Ahmed el-Gum\u00e2r\u00ee, Mut\u00e2bakat\u00fc\u2019l-ihtir\u00e2\u00e2ti\u2019l-asriyye,<\/em> 18.<\/p>\n

                [158]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 7-8.<\/p>\n

                [159]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 77.<\/p>\n

                [160]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 81.<\/p>\n

                [161]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 72.<\/p>\n

                [162]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 55.<\/p>\n

                [163]<\/a> Abdullah el-Gum\u00e2r\u00ee, Bide\u02bbu\u2019t-tef\u00e2s\u00eer,<\/em> 130.<\/p>\n

                [164]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 7-8.<\/p>\n

                [165]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 96.<\/p>\n

                [166]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 97, 99, 104, 108.<\/p>\n

                [167]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 109.<\/p>\n

                [168]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 16.<\/p>\n

                [169]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 10.<\/p>\n

                [170]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 12.<\/p>\n

                [171]<\/a> Aksoy, Kur\u2019an\u2019\u0131n Teknolojik S\u0131rlar\u0131,<\/em> 84.<\/p>\n

                [172]<\/a> Zeheb\u00ee, el-\u0130ttic\u00e2h\u00e2t\u00fc\u2019l-m\u00fcnharife,<\/em> 17.<\/p>\n

                [173]<\/a> en-Nis\u00e2 4\/105; en-Nahl 16\/44, 64; Eb\u00fb D\u00e2v\u00fbd, \u201cS\u00fcnnet\u201d, 5\/4604, \u201cHar\u00e2c\u201d 31-33\/3050; Ahmed, 4: 131.<\/p>\n

                [174]<\/a> en-Nahl 16\/44.<\/p>\n

                [175]<\/a> Eb\u00fb D\u00e2v\u00fbd, \u201cAkdiye\u201d, 11\/3592; Tirmiz\u00ee, \u201cAhk\u00e2m\u201d, 3; Ahmed, 5: 230, 236, 242.<\/p>\n

                [176]<\/a> Muhammed Enver \u015e\u00e2h b. Muazzam \u015eah el-Ke\u015fm\u00eer\u00ee, Feyzu\u2019l-B\u00e2r\u00ee al\u00e2 Sah\u00eehi\u2019l-Buh\u00e2r\u00ee, <\/em>thk. Muhammed Bedr-i \u00c2lem Mir\u2019\u00e2t\u00ee (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1426\/2005), 6: 216.<\/p>\n

                [177]<\/a> \u0130bn Kes\u00eer, 1: 7-8. Bkz. \u0130bn Sa\u02bbd, 6: 172; Eb\u00fb Bekir b. Eb\u00ee \u015eeybe, Abdullah b. Muhammed b. \u0130brahim b. Osm\u00e2n el-Abs\u00ee, Kit\u00e2b\u00fc\u2019l-Musannef fi\u2019l-eh\u00e2d\u00eesi ve\u2019l-\u00e2s\u00e2r, <\/em>thk. Kem\u00e2l Y\u00fbsuf el-H\u00fbt (Riy\u00e2d: Mektebet\u00fc\u2019r-R\u00fc\u015fd, 1409), 10: 460; Ahmed, 5: 410; Buh\u00e2r\u00ee, \u201cFed\u00e2il\u00fc\u2019l-Kur\u2019\u00e2n\u201d, 8.<\/p>\n

                [178]<\/a> \u0130bn Kes\u00eer, 1: 10.<\/p>\n

                [179]<\/a> S\u00e2lih, \u201cel-Meb\u00e2di\u00fc\u2019l-\u00c2mme\u201d, 31.<\/p>\n

                [180]<\/a> S\u00e2lih, \u201cel-Meb\u00e2di\u00fc\u2019l-\u00c2mme\u201d, 31-32.<\/p>\n

                [181]<\/a> S\u00e2lih, \u201cel-Meb\u00e2di\u00fc\u2019l-\u00c2mme\u201d, 32.<\/p>\n

                [182]<\/a> Bkz. Muhammed Ed\u00eeb S\u00e2lih, Tefs\u00eeru\u2019n-nus\u00fbs fi\u2019l-f\u0131khi\u2019l-\u0130sl\u00e2m\u00ee<\/em> (Beyrut, el-Mektebet\u00fc\u2019l-\u0130sl\u00e2m\u00ee, 1993\/1413), 1: 372-376.<\/p>\n

                [183]<\/a> S\u00e2lih, Tefs\u00eeru\u2019n-nus\u00fbs, <\/em>1: 381-382; Muhsin Demirci, Kur\u2019an\u2019\u0131n M\u00fcte\u015f\u00e2bihleri \u00dczerine<\/em> (\u0130stanbul, Birle\u015fik Yay\u0131nc\u0131l\u0131k, 1996), 119-122.<\/p>\n

                [184]<\/a> Bkz. \u015e\u00e2t\u0131b\u00ee, Muv\u00e2fak\u00e2t,<\/em> 4: 232-255.<\/p>\n

                [185]<\/a> Abdullah el-Gum\u00e2r\u00ee, Bide\u02bbu\u2019t-tef\u00e2s\u00eer,<\/em> 145.<\/p>\n

                [186]<\/a> Bkz. D\u00e2mir, Tenz\u00eel\u00fc\u2019l-\u00e2y\u00e2t,<\/em> 89-100.<\/p>\n","protected":false},"excerpt":{"rendered":"

                \u00c2yetlerin Yorumunu G\u00fcncelle\u015ftirirken D\u00fc\u015f\u00fclen Hatalar ve Bunun Arkaplan\u0131ndaki Sebepler[1] Murat Kaya[2] \u00d6zet: Kur\u2019\u00e2n-\u0131 Kerim zaman ve mek\u00e2ndan m\u00fcnezzeh olan Y\u00fcce Allah\u2019\u0131n, zaman ve mek\u00e2n kay\u0131tlar\u0131yla ba\u011fl\u0131 tarihsel bir varl\u0131k olan… <\/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":[674],"tags":[722,302,709,724,715,725,191,717,708,723,716,300,718,721,720,719],"class_list":["post-15621","post","type-post","status-publish","format-standard","hentry","category-tebligler","tag-application","tag-ayet","tag-commentary","tag-deduction","tag-guncellestirme","tag-interpretation","tag-kuran","tag-mutabakat","tag-quran","tag-reconciliation","tag-tatbik","tag-tefsir","tag-tenzil","tag-update","tag-verse","tag-yorum"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p3G27m-43X","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15621","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=15621"}],"version-history":[{"count":4,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15621\/revisions"}],"predecessor-version":[{"id":15625,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15621\/revisions\/15625"}],"wp:attachment":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=15621"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=15621"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=15621"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}