{"id":15662,"date":"2018-11-15T12:59:43","date_gmt":"2018-11-15T10:59:43","guid":{"rendered":"http:\/\/www.kuranvesunnetyolunda.com\/?p=15662"},"modified":"2018-11-15T12:59:43","modified_gmt":"2018-11-15T10:59:43","slug":"kurana-gore-tevhidi-dusuncenin-uc-denge-unsuru-mizan-furkan-ve-hikmet","status":"publish","type":"post","link":"https:\/\/www.kuranvesunnetyolunda.com\/?p=15662","title":{"rendered":"Kur\u2019\u00e2n\u2019a G\u00f6re Tevh\u00eed\u00ee D\u00fc\u015f\u00fcncenin \u00dc\u00e7 Denge Unsuru: M\u00eez\u00e2n, Furk\u0101n ve Hikmet"},"content":{"rendered":"

Kur\u2019\u00e2n\u2019a G\u00f6re Tevh\u00eed\u00ee D\u00fc\u015f\u00fcncenin \u00dc\u00e7 Denge Unsuru:<\/h1>\n

M\u00eez\u00e2n, Furk\u0101n ve Hikmet[1]<\/strong><\/a><\/h1>\n

 <\/p>\n

\u00d6z<\/h2>\n

Allah Te\u00e2l\u00e2 kullar\u0131n\u0131 yaratm\u0131\u015f ve onlar i\u00e7in en do\u011fru d\u00fc\u015f\u00fcnce sistemini ve hayat bi\u00e7imini vahiy yoluyla bildirmi\u015ftir. Hayat \u015feklinin m\u00fcstak\u00eem olabilmesi, d\u00fc\u015f\u00fcnce sisteminin do\u011fru ve hakikate mutab\u0131k olmas\u0131na ba\u011fl\u0131d\u0131r. \u0130nsan ger\u00e7e\u011fine en uygun d\u00fc\u015f\u00fcnce sistemi ise, onu yaratan Allah\u2019\u0131n \u00f6\u011fretti\u011fi Tevhid\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019dir. Allah Te\u00e2l\u00e2 bu d\u00fc\u015f\u00fcnce sisteminin insan hayat\u0131nda dosdo\u011fru uygulanabilmesi, sa\u011fa-sola ve ileri-geri kaymamas\u0131 i\u00e7in insana bir tak\u0131m denge unsurlar\u0131 ve \u00f6l\u00e7\u00fcler l\u00fctfetmi\u015ftir. Tabi\u00ee ki bu \u00f6l\u00e7\u00fcler, f\u0131trat\u0131n\u0131 bozmam\u0131\u015f, takva sahibi salih kullar\u0131n kalbine yerle\u015ftirilmektedir. Bunlar M\u00eez\u00e2n<\/em>, Furk\u00e2n<\/em> ve Hikmet<\/em>\u2019tir. \u0130nsanlar bu \u00f6l\u00e7\u00fcleri kullanarak Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce\u2019yi en canl\u0131 \u015fekilde ya\u015fayabilir, bozulma ve inhiraflardan koruyabilir ve en \u00f6nemlisi de ilmini ve amelini tevhid\u00ee d\u00fc\u015f\u00fcnce ekseninde geli\u015ftirirler.<\/p>\n

M\u00eez\u00e2n<\/em>, Furk\u00e2n<\/em> ve Hikmet<\/em>\u2019in ortak noktas\u0131 insanda bir k\u00e2biliyet ve mihenk h\u00e2line gelerek onun fikrine, s\u00f6z\u00fcne ve fiiline y\u00f6n vermeleri, en do\u011fruya isabet etmesini sa\u011flamalar\u0131d\u0131r. Bu \u00f6l\u00e7\u00fclere \u00f6ncelikle peygamberler sahip olur, daha sonra da derece derece takv\u00e2 sahibi kullar elde ederler. Biz ise bu \u015f\u00fbr\u00e2da, bahsetti\u011fimiz bu \u00fc\u00e7 \u00f6l\u00e7\u00fcn\u00fcn peygamberler d\u0131\u015f\u0131ndaki salih insanlarda tezah\u00fcr eden boyutu \u00fczerinde durmaya \u00e7al\u0131\u015faca\u011f\u0131z. \u0130lgili naslar\u0131, tefsir ve \u015ferhleriyle birlikte inceleyerek bir sonuca varmaya gayret edece\u011fiz. Bu \u00f6l\u00e7\u00fcleri elde eden bir insan, devaml\u0131 \u00f6n\u00fcn\u00fc ayd\u0131nlatacak ve her ihtiya\u00e7 duydu\u011funda rahatl\u0131kla kullanabilece\u011fi bir n\u00fbr elde etmi\u015f olur. B\u00f6yle olunca da o insan\u0131n d\u00fc\u015f\u00fcnce sistemi tevhid\u00ee \u00f6zelli\u011finden hi\u00e7bir zaman \u015fa\u015fmaz, ilmi n\u00e2f\u00ee, amelleri her daim salih olur. Dolay\u0131s\u0131yla bu kavramlar \u00fczerinde \u0131srarla durmal\u0131 ve insanlar\u0131 bu \u00f6l\u00e7\u00fcleri kazanmaya te\u015fvik etmelidir.<\/p>\n

Anahtar kelimeler:<\/strong> Kur\u2019\u00e2n, Tevhidi D\u00fc\u015f\u00fcnce, m\u00eez\u00e2n, furk\u0101n, hikmet.<\/p>\n

 <\/p>\n

Giri\u015f<\/h2>\n

Allah Te\u00e2l\u00e2 kullar\u0131n\u0131 itik\u00e2d\u00ee, fikr\u00ee ve amel\u00ee olarak en do\u011fru yola ula\u015ft\u0131rmak i\u00e7in aralar\u0131ndan peygamberler se\u00e7ip g\u00f6ndermi\u015f ve onlara vahiyler indirmi\u015ftir. \u0130l\u00e2h\u00ee yard\u0131m, bu b\u00fcy\u00fck k\u0131lavuzlukla kalmam\u0131\u015f, bir de insanlar\u0131n kalbine bir tak\u0131m hakka isabet ettiren ay\u0131r\u0131c\u0131 kuvvetler l\u00fctfedilmi\u015ftir. Bunlar Kur\u2019\u00e2n\u2019da m\u00eez\u00e2n<\/em>, furk\u0101n <\/em>ve hikmet <\/em>diye isimlendirilir. Bu \u00f6l\u00e7\u00fcler \u00f6ncelikle peygamberlere verilmi\u015ftir ki meselenin bu boyutunu daha \u00f6nceki bir \u00e7al\u0131\u015fmam\u0131zda ele alm\u0131\u015ft\u0131k. Bu \u00e7al\u0131\u015fmam\u0131zda ise peygamberlerin d\u0131\u015f\u0131ndaki insanlara verilen m\u00eez\u00e2n<\/em>, furk\u0101n <\/em>ve hikmet<\/em>i incelemeye gayret edece\u011fiz.<\/p>\n

 <\/p>\n

1. M\u00eez\u00e2n<\/h2>\n

1.1. L\u00fcgatte ve Ist\u0131lahta M\u00eez\u00e2n<\/h3>\n

M\u00eez\u00e2n kelimesi \u0648\u0632\u0646 k\u00f6k\u00fcnden t\u00fcremi\u015f bir isimdir. Bu kelime k\u00f6k\u00fc, ad\u00e2leti g\u00f6zetme, dengede tutma ve istikamete del\u00e2let eder. G\u00fcnd\u00fcz tam yar\u0131ya geldi\u011finde \u0642\u064e\u0627\u0645\u064e \u0645\u0650\u064a\u0632\u064e\u0627\u0646\u064f \u0627\u0644\u0646\u0651\u064e\u0647\u064e\u0627\u0631\u0650 denir. Bir \u015fey di\u011ferine denk oldu\u011funda ve ayn\u0131 hizada bulunduklar\u0131nda \u0648\u064e\u0647\u0630\u064e\u0627 \u064a\u064f\u0648\u064e\u0627\u0632\u0650\u0646\u064f \u0630\u0644\u0650\u0643\u064e denir. Mutedil, ortada ve dengeli olan g\u00f6r\u00fc\u015fe \u0648\u064e\u0632\u0650\u064a\u0646\u064f \u0627\u0644\u0631\u0651\u064e\u0623\u0652\u064a\u0650 denir. G\u00f6r\u00fc\u015fleri isabetli ve akl\u0131 kuvvetli olan kimse i\u00e7in \u0647\u064f\u0648\u064e \u0631\u064e\u0627\u062c\u0650\u062d\u064f \u0627\u0644\u0652\u0648\u064e\u0632\u0652\u0646\u0650 denir.[2]<\/a><\/p>\n

\u0627\u0644\u0648\u064e\u0632\u0652\u0646\u064f, a\u011f\u0131rl\u0131k ve hafifli\u011fi tartma i\u015flemidir.[3]<\/a> Ayn\u0131 zamanda bir \u015feyin benzeri bir e\u015fyaya denk olan a\u011f\u0131rl\u0131\u011f\u0131d\u0131r, t\u0131pk\u0131 dirhemlerin a\u011f\u0131rl\u0131klar\u0131 gibi. \u0632\u0650\u0646\u064e\u0629\u064c de bir \u015feyin a\u011f\u0131rl\u0131\u011f\u0131 ve dengi demektir. Vezn<\/em>\u2019in de\u011fer, k\u0131ymet bi\u00e7mek, tahmin etmek, bir \u015feyin bir taraf\u0131 gibi manalar\u0131 da vard\u0131r. \u015eiir kal\u0131plar\u0131na da vezn<\/em> denir. \u0648\u064e\u0627\u0632\u064e\u0646\u064e bir \u015feyin ba\u015fka bir \u015feye denk olmas\u0131n\u0131 ifade eder. T\u00fcrk\u00e7ede kulland\u0131\u011f\u0131m\u0131z muv\u00e2zene<\/em> kelimesi bu kal\u0131b\u0131n mastar\u0131d\u0131r. \u0647\u064e\u0630\u064e\u0627 \u0627\u0644\u0652\u0642\u064e\u0648\u0652\u0644\u064f \u0623\u064e\u0648\u0652\u0632\u064e\u0646\u064f \u0645\u0650\u0646\u0652 \u0647\u064e\u0630\u064e\u0627 denildi\u011finde \u201cbu g\u00f6r\u00fc\u015f di\u011ferinden daha kuvvetli ve daha sa\u011flam\u201d manas\u0131na gelir. Ki\u015fi bir konuda emin ve kararl\u0131 olursa \u0648\u064e\u0642\u064e\u062f\u0652 \u0648\u064e\u0632\u064f\u0646\u064e \u0648\u064e\u0632\u064e\u0627\u0646\u0629\u064b denir. \u0641\u064f\u0644\u064e\u0627\u0646\u064c \u0623\u064e\u0648\u0652\u0632\u064e\u0646\u064f \u0628\u064e\u0646\u0650\u064a \u0641\u0644\u0627\u0646\u064d ifadesi ise, \u201cfalan, filan kabilenin en \u015fereflisidir\u201d demektir. Kendisiyle e\u015fyan\u0131n tart\u0131ld\u0131\u011f\u0131 \u00e2lete \u0645\u0650\u064a\u0632\u0627\u0646\u064c denir. \u00c7o\u011fulu \u0645\u064e\u0648\u064e\u0627\u0632\u064a\u0646 gelir. Tek bir tart\u0131 \u00e2letine, \u00fczerinde tart\u0131lan a\u011f\u0131rl\u0131klar sebebiyle \u00e7o\u011ful kal\u0131b\u0131yla mev\u00e2z\u00een<\/em> denilebilir. M\u00eez\u00e2n<\/em>\u2019\u0131n adalet, miktar ve bir \u015feyin ortas\u0131 manalar\u0131 da vard\u0131r.[4]<\/a><\/p>\n

M\u00fcfessirler Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ge\u00e7en m\u00eez\u00e2n<\/em> kelimesine \u015fu manalar\u0131 vermi\u015flerdir:<\/p>\n

– K\u00e2inattaki denge (el-Hicr 15\/19, 21; er-Rahman 55\/7, 8, 9)<\/p>\n

– Tart\u0131 \u00e2leti (el-En\u02bb\u00e2m 6\/152; el-A\u02bbr\u00e2f 7\/85; H\u00fbd 11\/84-85; e\u015f-\u015eu\u02bbara 26\/181-183; e\u015f-\u015e\u00fbr\u00e2 42\/17; er-Rahman 55\/9; el-Mutaffif\u00een 83\/3)<\/p>\n

– \u00c2hiretteki hesab\u0131n kusursuz bir ad\u00e2letle yerine getirilmesi, amellerin tart\u0131ld\u0131\u011f\u0131 terazi (el-A\u02bbr\u00e2f 7\/8-9; el-Kehf 18\/105; el-Enbiy\u00e2 21\/47; el-M\u00fc\u2019min\u00fbn 23\/102-103; el-K\u00e2ri\u2019a 101\/6-9)<\/p>\n

– Ad\u00e2let[5]<\/a>, \u00f6l\u00e7\u00fc ve tart\u0131da \u00e2dil davranmak (el-En\u02bb\u00e2m 6\/152; el-A\u02bbr\u00e2f 7\/85; H\u00fbd 11\/84-85; e\u015f-\u015eu\u02bbara 26\/181-183; el-Mutaffif\u00een 83\/3)<\/p>\n

– Kur\u2019\u00e2n (er-Rahman 55\/7[6]<\/a>)<\/p>\n

– \u0130nsanlara indirilen h\u00fck\u00fcmler ve \u015feriatler (er-Rahman 55\/7-8[7]<\/a>)<\/p>\n

– Ak\u0131l (er-Rahman 55\/7-8[8]<\/a>)<\/p>\n

– A\u011f\u0131zdan \u00e7\u0131kan s\u00f6z\u00fcn hak olmas\u0131 (er-Rahman 55\/9[9]<\/a>)<\/p>\n

– \u0130nsan\u0131n yapmak istedi\u011fi b\u00fct\u00fcn fiillerde ve s\u00f6zlerde itidale riayet etmesi (er-Rahman 55\/7-9)[10]<\/a><\/p>\n

– Peygamberlere kitab\u0131n yan\u0131nda verilen bir \u00f6zellik, k\u00e2biliyet ve \u00f6l\u00e7\u00fc (e\u015f-\u015e\u00fbr\u00e2 42\/17; el-Had\u00eed 57\/25)<\/p>\n

– Takv\u00e2 s\u00e2hibi s\u00e2lih kullara ihsan edilen, her i\u015fi dengeli ve \u00f6l\u00e7\u00fcl\u00fc yapma k\u00e2biliyeti[11]<\/sup><\/a>.<\/p>\n

Biz burada daha \u00e7ok bu son mana etraf\u0131nda d\u00f6nece\u011fiz.<\/p>\n

 <\/p>\n

1.2. \u0130nsanlara \u0130ndirilen M\u00eez\u00e2n<\/h3>\n

Yukar\u0131daki manalar\u0131n \u00e7o\u011fu, er-Rahm\u00e2n s\u00fbresinin 7-9. \u00e2yetlerinde ge\u00e7en m\u00eez\u00e2n<\/em> kelimelerinden \u00e7\u0131kar\u0131lmaktad\u0131r. Bu sebeple \u00f6ncelikle bu \u00e2yetleri inceleyelim:<\/p>\n

\u201cG\u00f6\u011f\u00fc O y\u00fckseltti, denge ve \u00f6l\u00e7\u00fcy\u00fc O koydu ki dengeden sapmayas\u0131n\u0131z; tart\u0131y\u0131 adaletle dosdo\u011fru tutas\u0131n\u0131z ve eksik tartmayas\u0131n\u0131z.\u201d<\/em>[12]<\/a><\/p>\n

Bu \u00e2yetteki m\u00eez\u00e2n kelimesine farkl\u0131 anlamlar verilmi\u015ftir. Bunlar\u0131n her biri konumuzun farkl\u0131 bir boyutuna \u0131\u015f\u0131k tutmaktad\u0131r.<\/p>\n

M\u00e2t\u00fcr\u00eed\u00ee bu \u00e2yette zikredilen m\u00eez\u00e2n<\/em>\u0131n insanlar aras\u0131na konulan h\u00fck\u00fcmler ve onlara g\u00f6nderilen \u015feriatlar olabilece\u011fini ifade etmi\u015ftir. Ona g\u00f6re ahk\u00e2m ve \u015feriat, insanlar onlar\u0131 tam olarak yerine getirsin, bu hususta kusur g\u00f6stermesin ve s\u0131n\u0131rlar\u0131 a\u015fmas\u0131nlar diye indirilmi\u015ftir.[13]<\/a> M\u00e2t\u00fcr\u00eed\u00ee\u2019nin dedi\u011fi gibi bu \u00e2yetteki m\u00eez\u00e2n <\/em>kelimesine \u201ch\u00fck\u00fcm\u201d anlam\u0131 verildi\u011finde, bir sonraki \u00e2yette (er-Rahm\u00e2n 55\/8) ge\u00e7en \u201cm\u00eez\u00e2nda ta\u015fk\u0131nl\u0131k yapmayas\u0131n\u0131z\u201d<\/em> c\u00fcmlesinin manas\u0131, \u201ch\u00fck\u00fcmde tahrif yapmay\u0131n\u201d \u015feklinde olur.[14]<\/a> Bu durumda insanlardan istenen \u015fey, Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019ne uygun olarak indirilen h\u00fck\u00fcmlere riayet etmeleri, onlar\u0131 de\u011fi\u015ftirmemeleri, orijinal h\u00e2liyle tatbik etmeleridir.<\/p>\n

H\u00fcseyin b. Fadl (\u00f6. 281-290) Rahm\u00e2n s\u00fbresinin 7. \u00e2yetindeki m\u00eez\u00e2n<\/em>\u0131n \u201cKur\u2019\u00e2n\u201d oldu\u011funu s\u00f6ylemi\u015ftir.[15]<\/a> Yani Allah Te\u00e2l\u00e2 kullar\u0131na Kur\u2019\u00e2n\u2019\u0131 indirmi\u015f ve onun h\u00fck\u00fcmleri d\u0131\u015f\u0131na \u00e7\u0131kmamalar\u0131n\u0131 emretmi\u015ftir. Bu tefsirin sebebini Kurtub\u00ee, Kur\u2019\u00e2n\u2019da insanlar\u0131n ihtiya\u00e7 duyduklar\u0131 \u015feylerin a\u00e7\u0131klanm\u0131\u015f olmas\u0131 \u015feklinde izah eder.[16]<\/a> Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce\u2019nin esas kayna\u011f\u0131 Kur\u2019\u00e2n\u2019d\u0131r ve bu d\u00fc\u015f\u00fcncenin b\u00fct\u00fcn unsurlar\u0131 onun etraf\u0131nda \u015fekillenir. Dolay\u0131s\u0131yla Kur\u2019\u00e2n\u2019a \u00e7ok \u00f6nem vermek, onu merkeze almak gerekmektedir.<\/p>\n

M\u00e2t\u00fcr\u00eed\u00ee \u201cm\u00eez\u00e2n<\/em>\u0131n \u00fc\u00e7 t\u00fcrl\u00fc oldu\u011fundan bahsedilir\u201d diyerek \u015funlar\u0131 s\u0131ralar:<\/p>\n

    \n
  1. Ak\u0131llar. Varl\u0131klar\u0131n g\u00fczellikleri-\u00e7irkinlikleri, iyi veya k\u00f6t\u00fc olmalar\u0131 bunlarla bilinir.<\/li>\n
  2. Haklar\u0131n tam olarak verilip al\u0131nmas\u0131 i\u00e7in insanlar aras\u0131na konan terazi.<\/li>\n
  3. \u00c2hirette amellerin sevaplar\u0131n\u0131n ve cezalar\u0131n\u0131n tam olarak \u00f6denmesi i\u00e7in konulacak olan m\u00eez\u00e2n.[17]<\/a> M\u00e2t\u00fcr\u00eed\u00ee, Rahm\u00e2n s\u00fbresinin bu \u00fc\u00e7 \u00e2yetinde zikredilen \u00fc\u00e7 m\u00eez\u00e2n\u0131n sanki bahsedilen \u00fc\u00e7 m\u00eez\u00e2nla e\u015fle\u015fti\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015f olabilir, ancak bunu a\u00e7\u0131k\u00e7a ifade etmemi\u015ftir.<\/li>\n<\/ol>\n

    M\u00eez\u00e2n<\/em>a ak\u0131l manas\u0131 vermek son derece makuld\u00fcr. Hak\u00eekaten ak\u0131l, insanl\u0131k \u00e2lemine indirilen en b\u00fcy\u00fck \u00f6l\u00e7\u00fcd\u00fcr. \u0130yi-k\u00f6t\u00fc, faydal\u0131-zararl\u0131, zor-kolay, g\u00fczel-\u00e7irkin ancak ak\u0131lla belirlenir, insanlar faydalar\u0131na olan \u015feyleri ak\u0131lla elde eder, zararl\u0131 \u015feylerden de yine ak\u0131lla korunurlar. \u0130lmin geli\u015fmesi, amelin g\u00fczelle\u015fmesi de yine ak\u0131lla olmu\u015ftur. \u0130tikad\u0131n muhafazas\u0131 da ayn\u0131 \u015fekilde ak\u0131lla olmaktad\u0131r. Teklif de ak\u0131l sahiplerinedir. Dolay\u0131s\u0131yla akl-\u0131 sel\u00eemi Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce\u2019nin hizmetinde kullanmak, onun \u00eetidal h\u00e2lini muhafaza etmek, onu a\u015f\u0131r\u0131l\u0131klardan ve kusurlardan korumak gerekmektedir.<\/p>\n

    M\u00fcfessirler \u00e2yetteki \u0648\u064e\u0648\u064e\u0636\u064e\u0639\u064e \u0627\u0644\u0652\u0645\u0650\u064a\u0632\u064e\u0627\u0646\u064e ifadesini, \u201cadl\u201di koydu,[18]<\/a> \u201cyery\u00fcz\u00fcne adli koydu\u201d,[19]<\/a> \u201cyery\u00fcz\u00fcnde mahl\u00fbk\u00e2t\u0131n\u0131n aras\u0131na adaleti koydu\u201d[20]<\/a> \u015feklinde de tefsir etmi\u015flerdir. Burada madd\u00ee-m\u00e2nev\u00ee her hususta adalet ve denge emredilmektedir. \u0130nan\u00e7ta, d\u00fc\u015f\u00fcncede ve amelde adalet de buna d\u00e2hildir. Ad\u00e2let ise ifrat ve tefrite ka\u00e7madan tam olarak hakikate isabet etmektir. \u0130nan\u00e7, en do\u011fru; fikir, en isabetli; amel de en g\u00fczel olmal\u0131d\u0131r.<\/p>\n

    Semerkand\u00ee (\u00f6. 373\/983) temr\u00eez s\u00ee\u011fas\u0131yla farkl\u0131 bir g\u00f6r\u00fc\u015f nakleder: \u201cTart\u0131y\u0131 adaletle dosdo\u011fru tutun\u201d<\/em> c\u00fcmlesinin, \u201ckonu\u015furken dilinizi d\u00fcz tutun!\u201d; \u201ceksik tartmay\u0131n\u201d<\/em> c\u00fcmlesinin de \u201chakk\u0131n d\u0131\u015f\u0131nda bir s\u00f6z s\u00f6ylemeyin!\u201d manas\u0131na geldi\u011fini ifade eder.[21]<\/a> Bu g\u00f6r\u00fc\u015f, \u00f6zellikle dile getirilecek m\u00eez\u00e2n<\/em>a ve ona konulacak \u00f6l\u00e7\u00fcye dikkat \u00e7ekmektedir. Konu\u015fmadaki \u00f6l\u00e7\u00fc de bu \u015fekilde sa\u011flanm\u0131\u015f olmaktad\u0131r. Bu da \u00e7ok \u00f6nemli bir esast\u0131r. Ki\u015fi s\u00f6yledi\u011fi s\u00f6z\u00fc \u00f6l\u00e7\u00fcp bi\u00e7erek s\u00f6ylemesi gerekti\u011fi gibi yazd\u0131\u011f\u0131 ve \u00fcretti\u011fi bilgiyi de m\u00eez\u00e2n<\/em>a vurarak ortaya koymal\u0131d\u0131r. B\u00f6ylece ilm\u00ee gelene\u011fimiz pek \u00e7ok l\u00fczumsuz tart\u0131\u015fmadan kurtularak daha sa\u011flam ve daha h\u0131zl\u0131 bir geli\u015fme g\u00f6sterecektir.<\/p>\n

    R\u00e2\u011f\u0131b el-Isfah\u00e2n\u00ee (\u00f6. V.\/XI. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011fi) bu \u00e2yetlerde insan\u0131n yapmak istedi\u011fi b\u00fct\u00fcn fiillerde ve s\u00f6zlerde itidale riayet etmesi gerekti\u011fine i\u015faret edildi\u011fini s\u00f6ylemi\u015ftir.[22]<\/a> \u0130bn \u00c2\u015f\u00fbr da (\u00f6. 1973) muamelede dengeyi korumaktan bahseder.[23]<\/a> Bu da hakikaten kapsaml\u0131 bir g\u00f6r\u00fc\u015ft\u00fcr. \u0130nsan b\u00fct\u00fcn s\u00f6z ve fiillerinde itidalli, dengeli oldu\u011funda k\u00e2mil bir insan h\u00e2line gelir.<\/p>\n

    Elmal\u0131l\u0131 \u015f\u00f6yle der: \u201cBununla beraber muv\u00e2zene-i umumiye kanunu<\/em> yaln\u0131z mihanik\u00ee ve fizik\u00ee olan c\u00e2zibe kanunu<\/em>na hasredilmeyip kimyev\u00ee ve r\u00fbh\u00ee m\u00fcnasebetlere dahi \u015f\u00e2mil olmak \u00fczere adalet kanunu<\/em> nam\u0131yla daha \u015f\u00fcmull\u00fc olarak tefsir edildi\u011fi takdirde faidesi daha geni\u015f olaca\u011f\u0131 derk\u00e2rd\u0131r.\u201d[24]<\/a> B\u00f6ylece birinci m\u00eez\u00e2n<\/em>a tekv\u00een\u00ee ve te\u015fr\u00ee\u00ee adalet ve muvazeneyi i\u00e7ine alacak daha umumi bir mana verir. \u0130kinci m\u00eez\u00e2n<\/em>\u0131n \u015feriat, \u00fc\u00e7\u00fcnc\u00fcn\u00fcn de \u00e2hiretteki m\u00eez\u00e2n-\u0131 a\u02bbm\u00e2l olabilece\u011fini s\u00f6yler.[25]<\/a><\/p>\n

    Bu g\u00f6r\u00fc\u015fler Tevhid\u00ee D\u00fc\u015f\u00fcnce\u2019nin her y\u00f6nden dengeli ve \u00f6l\u00e7\u00fcl\u00fc bir sistem ortaya koydu\u011funu, \u00e2hiretteki m\u00eez\u00e2n<\/em>la da ba\u011flant\u0131l\u0131 olarak en sa\u011flam ve ger\u00e7ek\u00e7i esaslar\u0131 getirdi\u011fini ortaya koymaktad\u0131r.<\/p>\n

    Di\u011fer bir k\u0131s\u0131m \u00e2yetlerde \u00f6l\u00e7\u00fc ve tart\u0131da, konu\u015fmada ve insanlarla m\u00fcnasebetlerde hep yerli yerince i\u015f yapmak, eksik veya fazla yapmamak emredilmektedir.[26]<\/a> Bilhassa \u00f6l\u00e7erken tastamam \u00f6l\u00e7mek ve do\u011fru terazi ile tartmak[27]<\/a>, insanlar\u0131n mallar\u0131n\u0131n de\u011ferini d\u00fc\u015f\u00fcrmemek emredilmektedir. Buna dikkat edilmedi\u011finde yery\u00fcz\u00fcnde fesad\u0131n ortaya \u00e7\u0131kaca\u011f\u0131[28]<\/a>, \u00e2hirette de hesab\u0131n \u00e7etin olaca\u011f\u0131 haber verilmektedir.[29]<\/a><\/p>\n

    \u00c2hiretteki M\u00eez\u00e2n<\/em>\u2019\u0131n d\u00fcnyadaki m\u00eez\u00e2n<\/em> ile \u00e7ok yak\u0131n bir ba\u011flant\u0131s\u0131 vard\u0131r.[30]<\/a> D\u00fcnyada dengeli, \u00f6l\u00e7\u00fc\u015f\u00fc ve adaletli bir hayat ya\u015fan insanlar\u0131n \u00e2hiretteki m\u00eez\u00e2n<\/em>da yani amellerin tart\u0131ld\u0131\u011f\u0131 esnada rahat edece\u011fi hat\u0131rlat\u0131lmaktad\u0131r.<\/p>\n

    \u0130nsanlara indirilen m\u00eez\u00e2n<\/em>la ilgili di\u011fer bir \u00e2yete bakal\u0131m:<\/p>\n

    \u201cKitab\u2019\u0131 ve m\u00eez\u00e2n\u0131 hak olarak indiren Allah\u2019t\u0131r. Ne biliyorsun, belki de k\u0131yamet saati yak\u0131nd\u0131r!\u201d<\/em>[31]<\/a><\/p>\n

    \u00c2yette ge\u00e7en kitap <\/em>kelimesi, Kur\u2019\u00e2n olarak; m\u00eez\u00e2n<\/em> da adalet olarak anla\u015f\u0131lm\u0131\u015ft\u0131r. Allah Te\u00e2l\u00e2 insanlar aras\u0131ndaki meseleler insafla halledilsin ve onlar hakk\u0131nda Allah\u2019\u0131n kitapta emretti\u011fi h\u00fck\u00fcmleriyle h\u00fckmedilsin diye bunlar\u0131 indirmi\u015ftir.[32]<\/a> Kitab\u0131n cins ismi oldu\u011fu da s\u00f6ylenmi\u015ftir, yani Allah Te\u00e2l\u00e2 indirdi\u011fi b\u00fct\u00fcn kitaplar\u0131 hak ile indirmi\u015ftir.[33]<\/a><\/p>\n

    M\u00e2t\u00fcr\u00eed\u00ee\u2019ye g\u00f6re burada m\u00eez\u00e2n<\/em> adaletten kinayedir, \u00e7\u00fcnk\u00fc m\u00eez\u00e2n<\/em> yani terazi adaletin yolu ve sebebidir.[34]<\/a> Ona g\u00f6re bu \u00e2yette m\u00eez\u00e2n<\/em> kelimesi kitab<\/em>a atfedilirse \u201cKitab\u0131 hak ile indiren ve insanlar aras\u0131na veya h\u00fck\u00fcmler hususunda adaleti indiren Allah\u2019t\u0131r\u201d manas\u0131 \u00e7\u0131kar. M\u00eez\u00e2n<\/em>, hak<\/em> \u00fczerine atfedilirse \u201cKitab\u0131 hak ile ve insanlar aras\u0131ndaki h\u00fck\u00fcmlerde adaletle indiren Allah\u2019t\u0131r\u201d anlam\u0131na gelir.[35]<\/a><\/p>\n

    Baz\u0131 m\u00fcfessirler de m\u00eez\u00e2n<\/em>\u0131n indirilmesini, \u201cinsanlara onunla amel etmenin ilham edilmesi, Allah\u2019\u0131n adaleti ve insaf\u0131 emretmesi\u201d \u015feklinde anlam\u0131\u015flard\u0131r. T\u0131pk\u0131 \u201cSize elbise indirdik\u201d<\/em>[36]<\/a> \u00e2yetinde oldu\u011fu gibi.[37]<\/a><\/p>\n

    Alkame (\u00f6. 62\/682), m\u00eez\u00e2n<\/em>\u0131n Muhammed (s.a.v) oldu\u011funu s\u00f6ylemi\u015ftir. Zira O, insanlar aras\u0131nda kitap ile h\u00fckmeder.[38]<\/a> Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce\u2019nin sacayaklar\u0131ndan biri de Ras\u00fblullah (s.a.v) Efendimiz\u2019dir. Allah Te\u00e2l\u00e2 O\u2019nu g\u00f6ndermekle Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce\u2019yi son kez tashih etmi\u015f ve k\u0131yamete kadar sars\u0131lmaz esaslar\u0131n\u0131 koymu\u015ftur. Tevh\u00eed\u00ee d\u00fc\u015f\u00fcnceye ba\u011fl\u0131 \u0130sl\u00e2m\u00ee ilimler de hep Kur\u2019\u00e2n ve Peygamberimizin s\u00fcnnetinden kaynaklanm\u0131\u015ft\u0131r. \u00c2limlerimiz m\u00eez\u00e2n<\/em>\u0131 Kur\u2019\u00e2n ve Muhammed (a.s) diye tefsir ederek bunlar\u0131n en temel denge unsuru olduklar\u0131na dikkat \u00e7ekmi\u015flerdir.<\/p>\n

    Di\u011fer bir g\u00f6r\u00fc\u015fe g\u00f6re m\u00eez\u00e2n<\/em>, kitaplarda a\u00e7\u0131klan\u0131p da insanlar\u0131n amel etmeleri gereken \u015feylerdir.[39]<\/a><\/p>\n

    M\u00eez\u00e2n\u0131n kitap ve demir ile birlikte indirildi\u011fini bildiren bir \u00e2yette ise \u015f\u00f6yle buyrulur:<\/p>\n

    \u201cAndolsun biz ras\u00fcllerimizi a\u00e7\u0131k delillerle g\u00f6nderdik ve insanlar\u0131n adaleti yerine getirmeleri i\u00e7in beraberlerinde kitab\u0131 ve m\u00eez\u00e2n\u0131 indirdik. Biz demiri de indirdik ki onda b\u00fcy\u00fck bir kuvvet ve insanlar i\u00e7in faydalar vard\u0131r. Bu, Allah\u2019\u0131n, dinine ve peygamberlerine gayba inanarak yard\u0131m edenleri belirlemesi i\u00e7indir. \u015e\u00fcphesiz Allah kuvvetlidir, daima \u00fcst\u00fcnd\u00fcr.\u201d<\/em>[40]<\/a><\/p>\n

    T\u00e2cu\u2019l-Kurr\u00e2 el-Kirm\u00e2n\u00ee (\u00f6. 505\/1111) bu \u00e2yetteki \u201cm\u00eez\u00e2n\u0131n indirilmesi\u201d<\/em>ni, \u201cadalet ve ahk\u00e2m demek olan m\u00eez\u00e2n\u0131 edinmenin ilham edilmesi\u201d \u015feklinde anlar.[41]<\/a> \u0130bn At\u0131yye de, \u201cinsanlar\u0131n adaleti yerine getirmeleri i\u00e7in\u201d <\/em>ifadesinin, m\u00eez\u00e2n<\/em>\u0131n adalet manas\u0131n\u0131 kuvvetlendirdi\u011fini s\u00f6yler.[42]<\/a><\/p>\n

    Elmal\u0131l\u0131, m\u00eez\u00e2n<\/em>la ilgili olarak \u201cM\u00eez\u00e2n da malum terazi demektir ki \u00e2lemdeki muv\u00e2zenet kanununun bir al\u00e2met ve miyar\u0131 olarak e\u015fyan\u0131n muv\u00e2zenetini tayin i\u00e7in kullan\u0131l\u0131r. Bunun indirilmesi ise c\u00e2nib-i Hak\u2019tan be\u015ferin ilmine indirilmesi, ilham ile bildirilmesi, i\u02bbm\u00e2l ve isti\u02bbm\u00e2linin \u00f6\u011fretilip emrolunmas\u0131d\u0131r ki bu da muv\u00e2zeneyi anlayan bir m\u00eez\u00e2n-\u0131 akl\u00ee ve fikr\u00ee ile al\u00e2kadard\u0131r\u201d der.[43]<\/a><\/p>\n

    \u0130sl\u00e2m\u00ee ilimlerin istikamet \u00fczere devam\u0131nda bu \u201cmuv\u00e2zeneyi anlayan bir m\u00eez\u00e2n-\u0131 akl\u00ee ve fikr\u00ee\u201dnin \u00e7ok m\u00fchim bir yeri vard\u0131r. Dolay\u0131s\u0131yla Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce\u2019nin esas\u0131 olan kitap ve s\u00fcnneti en g\u00fczel \u015fekilde anlayacak olan ak\u0131l ve fikir dengesi de \u00e7ok \u00f6nemlidir. Onu hi\u00e7bir zaman ihmal etmemek l\u00e2z\u0131md\u0131r. Bunun yan\u0131nda Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce\u2019nin korunmas\u0131nda son olarak demir<\/em>e de ihtiya\u00e7 duyulur. Yani serdedilen ilm\u00ee ve akl\u00ee delillerle ikn\u00e2 olmayan, bununla birlikte sulhe de yana\u015fmayan d\u00fc\u015fmanlar\u0131n \u015ferrinden korunmak, di\u011fer insanlar\u0131 da onlar\u0131n zulm\u00fcnden muhafaza edebilmek i\u00e7in demire, silaha m\u00fcracaat etmek ka\u00e7\u0131n\u0131lmaz h\u00e2le gelebilir. Tarih boyunca bu hep b\u00f6yle olmu\u015ftur. Bu sebeple Allah Te\u00e2l\u00e2 kitap<\/em> ve m\u00eez\u00e2n<\/em>la birlikte demir<\/em>i de indirmi\u015ftir.<\/p>\n

    \u00c2yet-i kerimeye g\u00f6re kitap<\/em>, m\u00eez\u00e2n<\/em> ve demir<\/em>in indirilmesinin sebebi Allah\u2019a ve ras\u00fcllerine g\u0131yaben ihl\u00e2sla yard\u0131m edenlerin ortaya konmas\u0131d\u0131r. Kitap<\/em>tan deliller \u00e7\u0131kar\u0131l\u0131r, adalet ik\u00e2me edilir. Demir<\/em>den yap\u0131lan harp \u00e2letleri de Allah yolunda cihad i\u00e7in kullan\u0131l\u0131r. Bunlar\u0131 yapanlarla yapmayanlar birbirinden ayr\u0131l\u0131r.[44]<\/a><\/p>\n

    Bu \u00e2yette ayr\u0131ca kitap<\/em> ve m\u00eez\u00e2n<\/em>\u0131n, adaleti temin i\u00e7in silahl\u0131 bir idareciye ihtiyac\u0131 oldu\u011funa i\u015faret edilmektedir. Zira zul\u00fcm, nefsin tabiat\u0131nda vard\u0131r.[45]<\/a> Bu sebeple din ile m\u00fclk birbirlerinden hi\u00e7bir zaman ayr\u0131lmazlar. Din, m\u00fclk ile ayakta durur, m\u00fclk de din ile istikamet bulur.<\/p>\n

    Cen\u00e2b-\u0131 Hak \u00f6l\u00e7\u00fc ve dengeyi sadece g\u00f6nderdi\u011fi \u00eetikad ve amel sistemine de\u011fil, yaratt\u0131\u011f\u0131 b\u00fct\u00fcn varl\u0131klara koymu\u015ftur. Bunu da \u015fu \u00e2yet ifade etmektedir:<\/p>\n

    \u201cArz\u0131 da yayd\u0131k, oraya sa\u011flam da\u011flar yerle\u015ftirdik, orada \u00f6l\u00e7\u00fcleri belli (mevz\u00fbn) her t\u00fcrden \u00fcr\u00fcnler bitirdik.\u201d<\/em>[46]<\/a><\/p>\n

    Genel olarak m\u00fcfessirler \u00e2yetle ilgili olarak, \u201cb\u00fct\u00fcn yarat\u0131lm\u0131\u015f \u015feylerin belli bir \u00f6l\u00e7\u00fc ile yarat\u0131lm\u0131\u015f oldu\u011fu\u201d anlam\u0131n\u0131 tercih etmi\u015fler, bunun yan\u0131nda di\u011fer manalar\u0131 da zikretmi\u015flerdir. Ger\u00e7ekten yerlerde, g\u00f6klerde, havada, karada, denizde ne varsa hepsinde muazzam bir \u00f6l\u00e7\u00fc ve dengenin oldu\u011fu m\u00fc\u015fahede edilmektedir.<\/p>\n

    Bu \u00e2yette ge\u00e7en mevz\u00fbn<\/em> kelimesinin \u00e2henk ve uyum anlam\u0131 da vard\u0131r. Fahreddin er-R\u00e2z\u00ee\u2019nin (\u00f6. 606\/1210) s\u00f6yledi\u011fine g\u00f6re i\u015fin ehli olan insanlar, d\u00fczg\u00fcn hareket eden birini g\u00f6rd\u00fcklerinde \u201cFalancan\u0131n hareketleri mevz\u00fbn\u201d derler. Bu, \u201conun hareketleri m\u00fctenasip, g\u00fczel ve hikmete uygun\u201d demektir. Yine bir s\u00f6z m\u00fctenasip ve g\u00fczelse, bo\u015f ve mant\u0131ks\u0131z olmaktan uzaksa, \u201cBu s\u00f6z \u00f6l\u00e7\u00fcl\u00fc (mevz\u00fbn) bir s\u00f6z\u201d denir. Bununla sanki o s\u00f6z\u00fcn hikmet ve ak\u0131l terazisinde tart\u0131lm\u0131\u015f oldu\u011fu kastedilir. K\u0131saca mevz\u00fbn<\/em> kelimesi g\u00fczellik ve uyumdan kin\u00e2ye olarak da kullan\u0131lm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla bu \u00e2yetten Allah\u2019\u0131n yaratt\u0131\u011f\u0131, emretti\u011fi, istedi\u011fi madd\u00ee-m\u00e2nev\u00ee her \u015feyde bir \u00f6l\u00e7\u00fc ve \u00e2hengin oldu\u011funu anlayabiliriz.<\/p>\n

    Sonu\u00e7 olarak Allah\u2019\u0131n kullar\u0131na indirdi\u011fi Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019nin her y\u00f6n\u00fcyle bir \u00f6l\u00e7\u00fc ve denge sistemi oldu\u011funu s\u00f6yleyebiliriz. Allah il\u00e2h\u00ee kitaplarla, bilhassa da Kur\u2019\u00e2n ile en g\u00fczel h\u00fck\u00fcmleri kullar\u0131na indirmi\u015f, Muhammed (a.s)\u2019\u0131 g\u00f6ndermek s\u00fbretiyle bunlar\u0131n tatbikini \u00f6\u011fretmi\u015f, onu en do\u011fru \u015fekilde anlayacak akl\u0131 yaratm\u0131\u015f; inan\u00e7ta, d\u00fc\u015f\u00fcncede, konu\u015fmada, amelde, muamelede, her hususta itidali, adaletli olmay\u0131 emretmi\u015f, yaratt\u0131\u011f\u0131 her \u015feyi de m\u00fckemmel bir \u00f6l\u00e7\u00fc ve denge ile yaratm\u0131\u015ft\u0131r. \u0130nsan Allah\u2019\u0131n indirdi\u011fi bu m\u00eez\u00e2n<\/em>a uygun olarak ya\u015far ve takv\u00e2 s\u00e2hibi s\u00e2lih bir kul olursa, Allah ona her i\u015fi dengeli ve \u00f6l\u00e7\u00fcl\u00fc yapma k\u00e2biliyeti verir. B\u00f6yle bir insan, i\u00e7inde bulundu\u011fu e\u015fya ile m\u00fcthi\u015f bir uyum ve \u00e2henk i\u00e7inde olur. B\u00f6ylece iki d\u00fcnya saadetini elde eder, \u00e2hiretteki m\u00eez\u00e2n<\/em>da da amelleri a\u011f\u0131r gelir.<\/p>\n

    Allah\u2019\u0131n kendisine m\u00eez\u00e2n<\/em> yani her i\u015fi dengeli ve \u00f6l\u00e7\u00fcl\u00fc yapma k\u00e2biliyeti verdi\u011fi insanlar, bilhassa da \u00e2limler Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce\u2019yi do\u011fru bir \u015fekilde anlay\u0131p insanlara anlat\u0131r, tahriften korur ve onu gelecek nesillere sa\u011flam bir \u015fekilde aktar\u0131rlar. Bu sebeple insanlar\u0131n bu m\u00eez\u00e2n<\/em>\u0131 elde etmeleri i\u00e7in gayret etmek gerekmektedir. Bu elde edildi\u011finde hayata muazzam bir denge gelir.<\/p>\n

    \u015eimdi de Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019nin ikinci denge unsuruna bakal\u0131m:<\/p>\n

     <\/p>\n

    2. Furk\u0101n<\/h2>\n

    2.1. L\u00fcgatte ve Ist\u0131lahta Furk\u0101n<\/h3>\n

    Tevh\u00eed\u00ee d\u00fc\u015f\u00fcncenin en m\u00fchim denge unsurlar\u0131ndan biri olan \u201cfurk\u0101n\u201d kelimesinin kendisinden t\u00fcremi\u015f oldu\u011fu \u0641\u0631\u0642 fiil k\u00f6k\u00fc, \u201ciki \u015feyin aras\u0131n\u0131 ay\u0131rmak, birini di\u011ferinden tefrik ve temyiz etmek manalar\u0131na gelir.[47]<\/sup><\/a> Mesela sa\u00e7 ayr\u0131m\u0131na \u201cfark\u201d denir. Di\u011ferlerinden ayr\u0131lm\u0131\u015f bir koyun s\u00fcr\u00fcs\u00fcne \u201cfirk\u201d ve \u201cfer\u00eeka\u201d denir. Bir \u015feyden yar\u0131l\u0131p ayr\u0131lan par\u00e7aya yine \u201cfirk\u201d denir.[48]<\/a> Sabah vaktine de \u201cFurk\u0101n\u201d ismi verilmi\u015ftir. Zira gece ile g\u00fcnd\u00fcz\u00fcn aras\u0131 onunla ayr\u0131l\u0131r ve karanl\u0131k g\u00fcnd\u00fczden s\u0131yr\u0131l\u0131p gider.[49]<\/a><\/p>\n

    Me\u015fhur m\u00fcfessir Taber\u00ee\u2019ye g\u00f6re \u201cfurk\u0101n\u201d <\/em>kelimesinin asl\u0131, iki \u015feyin aras\u0131n\u0131 a\u00e7mak ve ay\u0131rmakt\u0131r. Bu da bazen h\u00fck\u00fcm ve kurtarma ile bazen de delil ortaya koymak ve yard\u0131m etmek gibi hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran \u015feylerle olur.[50]<\/a> \u0130bn Kes\u00eer (\u00f6. 774\/1373), furk\u0101n<\/em>\u2019\u0131 hak ile bat\u0131l\u0131n, hidayet ile dalaletin aras\u0131n\u0131 ay\u0131ran \u015fey diye a\u00e7\u0131klar.[51]<\/a> Muas\u0131r m\u00fcfessir Elmal\u0131l\u0131 bu kelimeyle ilgili olarak \u015fu a\u00e7\u0131klamay\u0131 yapar: \u201cFurk\u0101n<\/em> asl\u0131nda iki \u015fey aras\u0131n\u0131 kat\u02bbiyyen fasledip ay\u0131rmak demektir. Hakk\u0131, n\u00e2hakk\u0131, k\u00fcfr \u00fc iman\u0131, hal\u00e2l u har\u00e2m\u0131, niz\u00e2 u davay\u0131 kat\u02bbeden, ay\u0131ran her \u015feye de furk\u0101n denilir ve bu mana iledir ki Kur\u2019\u00e2n\u2019\u0131n l\u00e2kab-\u0131 mahsusu olmu\u015ftur.\u201d[52]<\/a> Yine muas\u0131r m\u00fcfessirlerden \u0130bn \u00c2\u015f\u00fbr, \u201cFurk\u0101n, hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran s\u00f6z veya fiildir\u201d der.[53]<\/a> Zira Allah Te\u00e2l\u00e2 Bedir Gazvesi\u2019ni \u201cFurk\u0101n G\u00fcn\u00fc\u201d<\/em> diye isimlendirmi\u015ftir. \u00c7\u00fcnk\u00fc o g\u00fcn, hak ile b\u00e2t\u0131l\u0131 ay\u0131rm\u0131\u015f[54]<\/a>, M\u00fcsl\u00fcmanlar\u0131n zafer kazand\u0131\u011f\u0131n\u0131 ve d\u00fc\u015fmanlar\u0131na \u00fcst\u00fcn geldiklerini g\u00f6stermi\u015ftir.[55]<\/a><\/p>\n

    Furk\u0101n<\/em> \u00f6z olarak, ilahi kitaplar\u0131n, vahiylerin, peygamberlere verilen mucizelerin ve do\u011fru davran\u0131\u015f\u0131n hakk\u0131 bat\u0131ldan ay\u0131r\u0131c\u0131 vasf\u0131n\u0131 ifade eder. Tabi\u00ee ki bunlar\u0131n hepsinin ba\u015f\u0131nda Kur\u2019\u00e2n-\u0131 Ker\u00eem gelmektedir. Bu sebeple \u201cFurk\u0101n\u201d<\/em>, onun isimlerinden biri olmu\u015ftur.[56]<\/sup><\/a> Buna g\u00f6re Kur\u2019\u00e2n, hakk\u0131 b\u00e2t\u0131ldan, iman\u0131 k\u00fcf\u00fcrden ay\u0131ran bilgileri tafsilatl\u0131 bir \u015fekilde ihtiva etmektedir. H\u00fcccetleri, delilleri, farz ve di\u011fer h\u00fck\u00fcmlerinin hudutlar\u0131 vas\u0131tas\u0131yla hakl\u0131 ile haks\u0131z\u0131n aras\u0131n\u0131 ay\u0131rmaktad\u0131r. Bunu da h\u00fck\u00fcm ve yarg\u0131 itibariyle hakl\u0131ya yard\u0131m etmek ve haks\u0131z\u0131 yard\u0131ms\u0131z b\u0131rakmak s\u00fbretiyle ger\u00e7ekle\u015ftirmektedir.[57]<\/a> O, hakt\u0131r; do\u011fruyu, hakikati bildirir ve kendisine sar\u0131lanlar\u0131 en do\u011fru ve en sa\u011flam yola g\u00f6t\u00fcr\u00fcr.[58]<\/sup><\/a> el-Bakara 2\/185. \u00e2yette Kur\u2019\u00e2n\u2019\u0131n h\u00e2li olarak zikredilen furk\u0101n,<\/em> \u201cdinde \u015f\u00fcphelerden ve dal\u00e2letten bir \u00e7\u0131k\u0131\u015f yolu\u201d olarak tefsir edilmi\u015ftir.[59]<\/a> \u00c2yete, \u201cO \u015eehr-i Ramazan ki insanlar\u0131 ir\u015fad i\u00e7in hak furk\u0101n\u0131, hid\u00e2yet delili beyyineler h\u00e2linde Kur\u2019\u00e2n onda indirildi\u201d<\/em> diye meal veren Elmal\u0131l\u0131, sanki Kur\u2019\u00e2n\u2019\u0131n hakk\u0131 tefrik etmede bir \u00f6l\u00e7\u00fc oldu\u011funa dikkat \u00e7ekmek ister gibidir.[60]<\/a> Bir k\u0131s\u0131m \u00e2yetlerden Furk\u0101n<\/em>\u2019\u0131n \u00f6nceki ilah\u00ee kitaplara da s\u0131fat oldu\u011fu ve peygamberlere verildi\u011fi g\u00f6r\u00fclmektedir.[61]<\/a> Ancak onun bir de peygamberler d\u0131\u015f\u0131ndaki insanlara verildi\u011fi ifade edilmektedir ki biz de bu \u00e7al\u0131\u015fmam\u0131zda meselenin bu y\u00f6n\u00fcne dikkat \u00e7ekece\u011fiz:<\/p>\n

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

    2.2. Do\u011fruyu Yanl\u0131\u015ftan Ay\u0131rma Melekesi<\/h3>\n

    Furk\u0101n<\/em>\u2019\u0131n manalar\u0131ndan birinin Allah\u2019\u0131n iman ve takv\u00e2 ehli kullar\u0131na l\u00fctfetti\u011fi do\u011fruyu yanl\u0131\u015ftan ay\u0131rma melekesi oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Bu manay\u0131 a\u00e7\u0131k\u00e7a ifade eden bir \u00e2yet-i kerimede \u015f\u00f6yle buyrulur:<\/p>\n

    \u064a\u064e\u0653\u0627 \u0627\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0627\u0644\u0651\u064e\u0630\u06ea\u064a\u0646\u064e \u0627\u0670\u0645\u064e\u0646\u064f\u0653\u0648\u0627 \u0627\u0650\u0646\u0652 \u062a\u064e\u062a\u0651\u064e\u0642\u064f\u0648\u0627 \u0627\u0644\u0644\u0651\u0670\u0647\u064e \u064a\u064e\u062c\u0652\u0639\u064e\u0644\u0652 \u0644\u064e\u0643\u064f\u0645\u0652 \u0641\u064f\u0631\u0652\u0642\u064e\u0627\u0646\u0627\u064b \u0648\u064e\u064a\u064f\u0643\u064e\u0641\u0651\u0650\u0631\u0652 \u0639\u064e\u0646\u0652\u0643\u064f\u0645\u0652 \u0633\u064e\u064a\u0651\u0650\u0640\u0654\u064e\u0627\u062a\u0650\u0643\u064f\u0645\u0652 \u0648\u064e\u064a\u064e\u063a\u0652\u0641\u0650\u0631\u0652 \u0644\u064e\u0643\u064f\u0645\u0652\u06dc \u0648\u064e\u0627\u0644\u0644\u0651\u0670\u0647\u064f \u0630\u064f\u0648\u0627\u0644\u0652\u0641\u064e\u0636\u0652\u0644\u0650 \u0627\u0644\u0652\u0639\u064e\u0638\u06ea\u064a\u0645\u0650<\/p>\n

    \u201cEy iman edenler! Allah\u2019a sayg\u0131da (takv\u00e2) kusur etmezseniz, O size bir temyiz kabiliyeti verir, k\u00f6t\u00fcl\u00fcklerinizi \u00f6rter ve sizi ba\u011f\u0131\u015flar. Allah b\u00fcy\u00fck lutuf sahibidir.\u201d<\/em>[62]<\/sup><\/a><\/p>\n

    Bu manay\u0131 tercih eden m\u00fcfessirlerden M\u00fcc\u00e2hid, \u00e2yetin konumuzla ilgili k\u0131sm\u0131n\u0131, \u201cd\u00fcnya ve \u00e2hirette \u00e7\u0131k\u0131\u015f yolu verir\u201d[63]<\/a> diye tefsir ederken, T\u00fcster\u00ee (\u00f6. 283\/896), \u201cdinde bir n\u00fbr verir, hak ile bat\u0131l aras\u0131ndaki \u015f\u00fcphelerden kurtar\u0131r\u201d manas\u0131n\u0131 tercih etmi\u015ftir.[64]<\/a> Kelb\u00ee (\u00f6. 146\/763) \u201csize bir bas\u00eeret verir\u201d demi\u015ftir. \u0130bn Zeyd, \u201conlara bir ayr\u0131m (g\u00fcc\u00fc) verir, kalplerinde hak ile bat\u0131l birbirinden ayr\u0131l\u0131r, b\u00f6ylece hakk\u0131 tan\u0131r ve ona \u015fahitlik ederler\u201d diye a\u00e7\u0131klam\u0131\u015ft\u0131r.[65]<\/a> \u0130bn\u00fc\u2019l-Cevz\u00ee\u2019nin (\u00f6. 597\/1201) nakline g\u00f6re \u0130bn Zeyd ve \u0130bn \u0130sh\u00e2k, \u201ckalplerine bir hidayet verir, onunla hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131r\u0131rlar\u201d demi\u015flerdir.[66]<\/a><\/p>\n

    Ku\u015feyr\u00ee (\u00f6. 465\/1072), furk\u0101n<\/em>\u2019\u0131, hak ile bat\u0131l\u0131 ay\u0131ran bol ilim ve kuvvetli ilham diye tefsir ederek, \u00e2limlerin furk\u0101n\u0131n\u0131n burhandan (delilden) geldi\u011fini, \u00e2riflerin furk\u0101n\u0131n\u0131n ise il\u00e2h\u00ee bir mevhibe oldu\u011funu, \u00e2limlerin bunu \u00e7al\u0131\u015farak elde ettiklerini, \u00e2riflere ise Rablerinin c\u00f6mertli\u011fi gere\u011fi ihsan edildi\u011fini s\u00f6ylemi\u015ftir.[67]<\/a><\/p>\n

    \u0130bn C\u00fczey (\u00f6. 741\/1340) furk\u0101n<\/em>\u2019\u0131n hak ile bat\u0131l aras\u0131ndaki ayr\u0131m oldu\u011funu s\u00f6yledikten sonra \u201cBu, takvan\u0131n kalbi nurland\u0131rd\u0131\u011f\u0131na, sadra in\u015firah verdi\u011fine, ilmi ve marifeti art\u0131rd\u0131\u011f\u0131na bir delildir\u201d a\u00e7\u0131klamas\u0131n\u0131 yapar.[68]<\/a><\/p>\n

    H\u00e2zin (\u00f6. 741\/1341) bu \u00e2yeti, \u201cKalbinize bir n\u00fbr ve tevf\u00eek verir, onunla hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131r\u0131rs\u0131n\u0131z\u201d \u015feklinde a\u00e7\u0131klar.[69]<\/a><\/p>\n

    Baz\u0131 m\u00fcfessirler de \u201cdal\u00e2letten \u00e7\u0131k\u0131\u015f veya \u00e7\u0131karan \u015fey\u201d diye tefsir etmi\u015flerdir.[70]<\/a><\/p>\n

    \u0130bn Kes\u00eer furk\u0101n<\/em>\u2019\u0131n farkl\u0131 manalar\u0131n\u0131 verdikten sonra \u015f\u00f6yle der: \u0130bn \u0130sh\u00e2k\u2019tan gelen \u015fu tefsir \u00f6ncekilerden daha umum\u00eedir ve onlar\u0131n hepsini gerektirir: Kim Allah\u2019\u0131n emirlerini yaparak ve yasaklar\u0131n\u0131 terkederek ondan sak\u0131n\u0131rsa (takv\u00e2), hakk\u0131 tan\u0131y\u0131p bat\u0131ldan ay\u0131rmaya muvaffak k\u0131l\u0131n\u0131r. Bu da onun zafer kazanmas\u0131, kurtulmas\u0131, d\u00fcnya i\u015flerinden bir \u00e7\u0131k\u0131\u015f yolu bulmas\u0131, k\u0131yamet g\u00fcn\u00fc saadete ermesi, g\u00fcnahlar\u0131n\u0131n silinip insanlardan \u00f6rt\u00fclmesi ve Allah\u2019\u0131n bol sevab\u0131na nail olmas\u0131n\u0131n sebebidir. Zira Hak Te\u00e2l\u00e2 \u015f\u00f6yle buyurmu\u015ftur: \u201cEy iman edenler; Allah\u2019a kar\u015f\u0131 gelmekten sak\u0131n\u0131n ve peygamberine iman edin ki, size rahmetinden iki kat pay versin, size kendisiyle y\u00fcr\u00fcyece\u011finiz bir n\u00fbr versin ve sizi ba\u011f\u0131\u015flas\u0131n. Allah \u00e7ok ba\u011f\u0131\u015flay\u0131c\u0131d\u0131r, \u00e7ok merhamet edicidir.\u201d<\/em>[71]<\/a><\/p>\n

    \u0130bn Kes\u00eer bu tefsiriyle furk\u0101n<\/em> kelimesine verilen b\u00fct\u00fcn manalar\u0131 ustal\u0131kla bir araya getirmi\u015f g\u00f6r\u00fcnmektedir.<\/p>\n

    Takv\u00e2 sahibi m\u00fc\u2019minlere verilen ve hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran madd\u00ee ve manev\u00ee, kavl\u00ee ve fiil\u00ee her t\u00fcrl\u00fc ay\u0131r\u0131c\u0131 v\u00e2s\u0131ta ve ay\u0131rma k\u00e2biliyeti olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan furk\u0101n, <\/em>\u0130sl\u00e2m\u00ee ilimlerin Tevhid\u00ee D\u00fc\u015f\u00fcnce ekseninden sapmamas\u0131 i\u00e7in son derece \u00f6nem arzeden bir melekedir. Dolay\u0131s\u0131yla onu elde etmek i\u00e7in gayert etmek, onu elde eden \u00e2limlere itibar etmek gerekir. Bir kul Allah\u2019\u0131n emirlerine riayet ederse O da kulunun kalbine furk\u0101n <\/em>yani bir nur, bir meleke verir, kul onunla do\u011fruyu-yanl\u0131\u015f\u0131, g\u00fczeli-\u00e7irkini, iyiyi-k\u00f6t\u00fcy\u00fc rahatl\u0131kla ay\u0131rabilir. Bu kul bir de \u00e2lim birisi olursa onun ilm\u00ee \u00e7al\u0131\u015fmalardaki tercihleri daha b\u00fcy\u00fck bir de\u011fer kazan\u0131r. Dolay\u0131s\u0131yla Tevhid\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019ne hizmet edecek \u00e2limlerin \u00f6ncelikle bu furk\u0101n<\/em>\u0131 elde etme gayreti i\u00e7inde olmalar\u0131 gerekmektedir.<\/p>\n

    \u015eimdi de tevh\u00eed\u00ee d\u00fc\u015f\u00fcncenin \u00fc\u00e7\u00fcnc\u00fc denge unsuruna bakal\u0131m:<\/p>\n

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

    3. Hikmet<\/h2>\n

    3.1. L\u00fcgatte ve Ist\u0131lahta Hikmet<\/h3>\n

    \u062d\u0643\u0645 fiil k\u00f6k\u00fc, \u201cmen etme\u201d manas\u0131n\u0131 ifade eder. Mesela bu k\u00f6kten t\u00fcreyen h\u00fck\u00fcm<\/em>, zul\u00fcmden men etmektir. Hayvan\u0131 ko\u015fmaktan engelledi\u011fi i\u00e7in geme hakemet\u00fc\u2019l-lic\u00e2m <\/em>veya hakemet\u00fc\u2019d-d\u00e2bbe<\/em> denilmi\u015ftir. Beyinsiz birinin elinden tutup onu yanl\u0131\u015f yapmaktan engelleyen ki\u015fi \u062d\u064e\u0643\u064e\u0645\u0652\u062a\u064f \u0627\u0644\u0633\u0651\u064e\u0641\u0650\u064a\u0647\u064e \u0648\u064e\u0623\u064e\u062d\u0652\u0643\u064e\u0645\u0652\u062a\u064f\u0647\u064f der. Hikmet<\/em> de insan\u0131 cehaletten al\u0131koyar. Hikmetli, tecr\u00fcbeli, olgun kimseye muhakkem<\/em> denir.[72]<\/a> Hal\u00eel b. Ahmed (\u00f6. 175\/791) hikmet<\/em>in adalet, ilim ve hilme dayand\u0131\u011f\u0131n\u0131 s\u00f6yler. Bir kimse hikmet ehli oldu\u011funda \u201c\u0623\u062d\u0652\u0643\u064e\u0645\u064e\u062a\u0652\u0647 \u0627\u0644\u062a\u064e\u062c\u0627\u0631\u0650\u0628\u064f: tecr\u00fcbeler onu hak\u00eem yapt\u0131\u201d denir.[73]<\/a> \u0130bn D\u00fcreyd (\u00f6. 321\/933), \u201cSana \u00f6\u011f\u00fct veren, seni s\u0131n\u0131rlayan, iyili\u011fe \u00e7a\u011f\u0131ran veya \u00e7irkinlikten nehyeden her s\u00f6z hikmettir\u201d der.[74]<\/a> F\u00eer\u00fbz\u00e2b\u00e2d\u00ee (\u00f6. 816\/1415) ise hikmet<\/em>i; adalet, ilim, hilim, n\u00fcb\u00fcvvet, Kur\u2019\u00e2n ve \u0130ncil diye a\u00e7\u0131klar.[75]<\/sup><\/a> Bu k\u00f6kten t\u00fcreyen ahkame<\/em>, sa\u011flam yapt\u0131; istahkame<\/em> de bozulmaktan korudu manalar\u0131na gelir.[76]<\/sup><\/a> Masdar olarak hikmet<\/em>in men\u02bb-i fes\u00e2d ve celb-i sal\u00e2h manas\u0131 vard\u0131r ki h\u00fck\u00fcm<\/em>, h\u00fck\u00fbmet<\/em>, muhkemlik<\/em> hep bu esastan al\u0131nm\u0131\u015ft\u0131r.[77]<\/a><\/p>\n

    Bu manalardan hareketle, hikmet<\/em>i; \u201cinsan\u0131 cahillik, ak\u0131ls\u0131zl\u0131k, haks\u0131zl\u0131k ve fesattan koruyup engelleyen ve ona iyi \u015feyleri kazand\u0131ran ilim ve anlay\u0131\u015f\u201d diye tarif edebiliriz.<\/p>\n

     <\/p>\n

    3.2. M\u00fcfessirlere G\u00f6re Hikmet<\/h3>\n

    M\u00fcfessirler hikmet<\/em> kelimesinin Kur\u2019\u00e2n\u2019da zikredili\u015f \u015fekillerine bakarak muhtelif tarifler yapm\u0131\u015flard\u0131r. Muk\u00e2til b. S\u00fcleym\u00e2n (\u00f6. 150\/767), muhtelif \u00e2yet-i kerimelerde ge\u00e7en hikmet <\/em>kelimesinin Kur\u2019\u00e2n\u2019\u0131n \u00f6\u011f\u00fctleri,[78]<\/sup><\/a> anlay\u0131\u015f, ilim,[79]<\/sup><\/a> n\u00fcb\u00fcvvet,[80]<\/sup><\/a> Kur\u2019\u00e2n\u2019\u0131n tefsiri[81]<\/a> ve Kur\u2019\u00e2n[82]<\/a> manalar\u0131na geldi\u011fini ifade eder.[83]<\/sup><\/a> Taber\u00ee, hikmet<\/em>in, hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran h\u00fck\u00fcm<\/em>den al\u0131nd\u0131\u011f\u0131 kanaatinde oldu\u011funu s\u00f6yler.[84]<\/a> Yani \u00e2dil davranarak, il\u00e2h\u00ee \u00f6l\u00e7\u00fclere riayet ederek do\u011fru h\u00fckm\u00fc vermek, do\u011fru ile yanl\u0131\u015f\u0131n aras\u0131n\u0131 ay\u0131rmak hikmet<\/em> olmaktad\u0131r. Hikmet<\/em>\u2019in tarif ve izah\u0131na en fazla yo\u011funla\u015fan m\u00fcfessirlerden biri Elmal\u0131l\u0131 Muhammed Hamdi Yaz\u0131r\u2019d\u0131r. O, hikmet<\/em>in b\u00fct\u00fcn manalar\u0131n\u0131 tefsirlerden derleyip bir araya getirmi\u015f ve uzun uzun izahlarda bulunmu\u015ftur. Yukar\u0131da zikredilenler d\u0131\u015f\u0131nda \u015fu manalar\u0131 zikretmi\u015ftir:<\/p>\n

    – Hikmet, ilim ve amelde ihk\u00e2m, s\u00f6z ve fiilde isabettir. S\u00f6zde isabet hakka, fiilde isabet hayra y\u00f6neliktir.<\/p>\n

    – \u0130lim ve onunla ameldir. Herhangi bir nazar\u00ee ilim bizzat bir hikmet olmad\u0131\u011f\u0131 gibi tesad\u00fcf\u00ee olan herhangi bir gayr-\u0131 ilm\u00ee amel de \u00f6yledir. Yani ilim amele sebep olmal\u0131, amel ilimden kaynaklanmal\u0131 ve her ikisi de zarar\u0131 defedip maslahat\u0131 celbetmelidir.<\/p>\n

    – \u0130lim ve f\u0131k\u0131ht\u0131r.<\/p>\n

    – Her \u015feyin manas\u0131n\u0131 tan\u0131mak ve anlamakt\u0131r.<\/p>\n

    – S\u00fcnnet-i muhkemedir.<\/p>\n

    – Her \u015feyi yerine ve mertebesine koymakt\u0131r. \u015eu halde hikmet, adalet demek olur.<\/p>\n

    – G\u00fczel ve isabetli fiillere y\u00f6nelmektir. Bu gaye devaml\u0131 oldu\u011fu i\u00e7in hikmetin s\u00e2bit bir meleke ve bir ahl\u00e2k oldu\u011fu a\u00e7\u0131kt\u0131r.<\/p>\n

    – Siyasette be\u015fer\u00ee imk\u00e2nlar d\u00e2hilinde Allah Te\u00e2l\u00e2\u2019ya iktid\u00e2d\u0131r ki bu da ilmini cehilden, fiilini zul\u00fcmden, c\u00f6mertli\u011fini cimrilikten, hilmini beyinsizlikten ar\u0131nd\u0131rmakla olur.<\/p>\n

    – \u0130l\u00e2h\u00ee ahl\u00e2k ile ahlaklanmakt\u0131r. Hikmet<\/em>in ba\u015f\u0131, mevc\u00fbd\u00e2ta ibret nazar\u0131yla bak\u0131p tefekk\u00fcr ve tezekk\u00fcrde bulunarak bir anlay\u0131\u015fa ve ilme ula\u015fmak; ortas\u0131, d\u00een ve t\u00e2at; sonu da \u00e2hiret sa\u00e2detidir.<\/p>\n

    – Hikmet<\/em> bir n\u00fbrdur ki vesvese ile makam\u0131n aras\u0131 bununla ayr\u0131l\u0131r.[85]<\/a> \u0130bn Zeyd de hikmeti, Allah\u2019\u0131n kalpte yaratt\u0131\u011f\u0131 ve kendisiyle o kulunu nurland\u0131rd\u0131\u011f\u0131 bir \u015fey olarak tarif etmi\u015ftir.[86]<\/a> \u0130bn At\u0131yye, \u201chikmet, dinde f\u0131k\u0131h ve bir seciye ve Allah\u2019tan bir n\u00fbr olan anlay\u0131\u015ft\u0131r\u201d tarifini nakleder.[87]<\/a><\/p>\n

    Bu tarifleri \u015fu \u00fc\u00e7 noktada birle\u015ftirmek m\u00fcmk\u00fcnd\u00fcr: Hikmet,<\/em> faydal\u0131 amele g\u00f6t\u00fcrmesi haysiyetiyle ilim, ilme dayanmas\u0131 haysiyetiyle faydal\u0131 amel, ilim ve amelde ihk\u00e2m (sa\u011flam yapmak), di\u011fer bir tabirle s\u00f6z ve fiilde isabettir. Bunu k\u0131saca ilim ve f\u0131k\u0131h diye \u00f6zetleyebiliriz.[88]<\/a><\/p>\n

    \u0130bn\u00fc\u2019l-Cevz\u00ee \u015fu tefsirleri nakleder:<\/p>\n

      \n
    1. Vahiyle h\u00fck\u00fcm vermek,<\/li>\n
    2. Helal ve haram,<\/li>\n
    3. Kitapta olan h\u00fck\u00fcmleri a\u00e7\u0131klamak, do\u011frunun ilh\u00e2m edilmesi, cevab\u0131n do\u011frulu\u011funun kalbe ilk\u00e2 edilmesi.[89]<\/sup><\/a><\/li>\n<\/ol>\n

      Bu a\u00e7\u0131klamalara g\u00f6re Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019ne ba\u011fl\u0131 ilimlerde g\u00f6z \u00f6n\u00fcnde tutulmas\u0131 gereken en \u00f6nemli \u015fey hikmettir. Hikmete talip olmak, onu elde ederek en do\u011fru ilme ula\u015fmak ve onunla amel etmek gerekmektedir.<\/p>\n

      Hikmet<\/em>, Kur\u2019\u00e2n\u2019\u0131n bir yerinde kitap<\/em> ve m\u00fclk<\/em> kelimesiyle, iki yerde de sadece m\u00fclk<\/em> kelimesiyle birlikte zikredilir. \u0130brahim \u00e2ilesine ve Hz. Davud\u2019a m\u00fclk<\/em> ile birlikte hikmet<\/em>in de verildi\u011fi beyan edilir.[90]<\/sup><\/a> Burada bahsedilen hikmet<\/em>, insanlar\u0131n idaresini ve devlet y\u00f6netimini adaletle ve do\u011frulukla yerine getirme bilgisi ve kabiliyeti olarak anla\u015f\u0131labilir.<\/p>\n

      Hikmet<\/em>, Kur\u2019\u00e2n\u2019da birer kez de mev\u02bbiza<\/em>, hayr<\/em> ve \u00e2yet<\/em> kelimeleriyle birlikte zikredilir ki Mev\u02bbiza<\/em> ile birlikte ge\u00e7en hikmet<\/em>\u2019in, insanlar\u0131 Allah\u2019a davet ederken en m\u00fcnasip usulleri kullanmak oldu\u011fu s\u00f6ylenebilir.<\/p>\n

      \u0130sr\u00e2 s\u00fbresinin 22-39. \u00e2yetlerinde baz\u0131 emir ve yasaklar say\u0131ld\u0131ktan sonra, \u201c\u0130\u015fte bunlar, Rabbinin sana vahyetti\u011fi hikmetlerdir\u201d<\/em>[91]<\/sup><\/a> buyrulur. Bu hikmetler aras\u0131nda \u201c\u00d6l\u00e7\u00fc ve tart\u0131y\u0131 do\u011fru yapmak\u201d da yer al\u0131r.<\/p>\n

      Allah Te\u00e2l\u00e2 hikmet<\/em>i \u00f6ncelikle peygamberlerine l\u00fctfetti\u011fi gibi onlar\u0131n d\u0131\u015f\u0131ndaki insanlara da vermektedir. Tevhid\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019ne ba\u011fl\u0131 ilim dallar\u0131n\u0131 dengede tutacak olan da daha \u00e7ok peygamber olmayan insanlara verilen bu kabiliyettir. Zira onlar as\u0131rlarca bu hikmetle amel ederek do\u011fruya isabet etmeye devam edeceklerdir. Bundan sonra peygamber gelmeyece\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde bunun \u00f6nemi daha fazla anla\u015f\u0131l\u0131r. \u015eimdi bu konuyu ele alal\u0131m:<\/p>\n

       <\/p>\n

      3.3. \u0130nsanlara Verilen Hikmet<\/h3>\n

      Kur\u2019\u00e2n\u2019da peygamber olmayan insanlara verilen hikmetten bahsedilir. Bu konuda ilk akla gelen Lokman (a.s)\u2019d\u0131r. Zira peygamber olmad\u0131\u011f\u0131 y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015fler daha kuvvetlidir. Ona verilen hikmetlerin en g\u00fczelleri, o\u011fluna yapt\u0131\u011f\u0131 k\u0131ymetli \u00f6\u011f\u00fctler h\u00e2linde Kur\u2019an\u2019da zikredilmi\u015ftir:<\/p>\n

      \u201c<\/em>Yavrum! Allah\u2019a ortak ko\u015fma. \u00c7\u00fcnk\u00fc \u015firk b\u00fcy\u00fck bir zul\u00fcmd\u00fcr. Yavrum! Yapt\u0131\u011f\u0131n iyilik veya k\u00f6t\u00fcl\u00fck hardal tanesi a\u011f\u0131rl\u0131\u011f\u0131nda bile olsa, bir kayan\u0131n i\u00e7inde sakl\u0131 da olsa, g\u00f6klerin veya yerin herhangi bir noktas\u0131nda bile bulunsa, Allah onu \u00e7\u0131kar\u0131p ahirette kar\u015f\u0131na getirir. \u00c7\u00fcnk\u00fc Allah her \u015feyi b\u00fct\u00fcn incelikleriyle bilir, her \u015feyden hakkiyle haberdard\u0131r. Yavrum! Namaz\u0131 dosdo\u011fru k\u0131l, iyili\u011fi emret, k\u00f6t\u00fcl\u00fckten sak\u0131nd\u0131r. Bu u\u011furda ba\u015f\u0131na gelecek belalara sabret. \u00c7\u00fcnk\u00fc bunlar azim ve kararl\u0131l\u0131k gerektiren \u00f6nemli i\u015flerdir. Kibirlenerek insanlardan y\u00fcz\u00fcn\u00fc \u00e7evirme ve yery\u00fcz\u00fcnde b\u00f6b\u00fcrlenerek y\u00fcr\u00fcme. \u00c7\u00fcnk\u00fc Allah, kibirle kas\u0131lan, kendini be\u011fenmi\u015f, \u00e7ok\u00e7a \u00f6v\u00fcn\u00fcp duran hi\u00e7 kimseyi sevmez. Y\u00fcr\u00fcy\u00fc\u015f\u00fcnde \u00f6l\u00e7\u00fcl\u00fc ve dengeli ol. Konu\u015furken de sesini ayarla. Unutma ki, seslerin en be\u011fenilmeyeni e\u015feklerin sesidir!\u201d<\/em>[92]<\/sup><\/a><\/p>\n

      \u015eirkten sak\u0131nd\u0131rarak s\u00f6ze ba\u015flayan Lokman (a.s), tevhide ve Allah\u2019\u0131n kemal s\u0131fatlar\u0131na \u0131srarla vurgu yapm\u0131\u015ft\u0131r. \u0130badet ve ahl\u00e2ka da te\u015fvik eden Hz. Lokman, her hususta \u00f6l\u00e7\u00fc ve dengeye dikkat etmenin \u00f6nemini ortaya koymu\u015ftur. Hi\u00e7 \u015f\u00fcphesiz bu ifadeler Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019ni hikmetle anlatman\u0131n en g\u00fczel \u00f6rne\u011fidir.<\/p>\n

      Yine Bakara s\u00fbresinin 267-269. \u00e2yetlerinde, hikmetin ne oldu\u011fundan, kendisine hikmet verilen insanlar\u0131n h\u00e2llerinden ve kazan\u00e7lar\u0131ndan bahsedilmektedir. Allah Te\u00e2l\u00e2 bu \u00e2yetlerde inf\u00e2ktan bahsediyor. \u0130nananlar\u0131n, kendilerine Allah taraf\u0131ndan l\u00fctfedilen mallar\u0131ndan ihtiya\u00e7 sahiplerine vermelerini istiyor. Kendilerine verildi\u011finde g\u00f6zlerini kapatmadan alamayacaklar\u0131 baya\u011f\u0131 \u015feyleri inf\u00e2k diye vermeye kalkmamalar\u0131n\u0131 istiyor. Ard\u0131ndan Allah\u2019\u0131n emrini mi yoksa \u015feytan\u0131n emrini mi dinlemek gerekti\u011fi konusuna geliyor. \u015eeytan insan\u0131 fakirlikle korkutup onu cimrilik ve hay\u00e2s\u0131zl\u0131k yapmaya \u00e7a\u011f\u0131r\u0131r. Allah Te\u00e2l\u00e2 ise ma\u011ffireti ve bol nimet vermeyi va\u02bbdeder. Bu durumda ak\u0131ll\u0131 bir insan \u015feytana de\u011fil Allah\u2019a itaat etmelidir. Hikmet de budur. Cen\u00e2b-\u0131 Hak \u015f\u00f6yle buyurur:<\/p>\n

      \u201c(Allah) hikmeti diledi\u011fine verir. Kime hikmet verilirse, ona b\u00fcy\u00fck iyilik verilmi\u015f demektir. Ancak ak\u0131l sahipleri d\u00fc\u015f\u00fcn\u00fcp ibret al\u0131rlar<\/em>.\u201d[93]<\/sup><\/a> Bu \u00e2yetteki hikmeti \u0130mam Ku\u015feyr\u00ee \u015f\u00f6yle a\u00e7\u0131klar: Hikmet; Allah\u2019\u0131n uyar\u0131lar\u0131n\u0131n ki\u015fiye h\u00e2kim olup, \u015feytan\u0131n \u00e7a\u011fr\u0131s\u0131na kulak vermemesidir. Allah\u2019\u0131n y\u00fcceli\u011finin ki\u015fiyi tesiri alt\u0131na al\u0131p, onu \u015feytani aldatmalar\u0131n etkilememesidir. Yine hikmet nefsin k\u00f6t\u00fc arzular\u0131n\u0131n insan\u0131 esir edememesidir. Hikmet i\u015flerin do\u011frusudur, ilahi emirlere uygun hareket etmektir. Hikmetin kar\u015f\u0131t\u0131 ak\u0131ls\u0131zl\u0131k (sefeh<\/em>) olup o da ilahi emirlere kar\u015f\u0131 gelmektir. Hikmet hakk\u0131 ve ger\u00e7e\u011fi g\u00f6rmek iken ak\u0131ls\u0131zl\u0131k hakk\u0131 b\u0131rak\u0131p bat\u0131l\u0131 g\u00f6rmektir.[94]<\/sup><\/a><\/p>\n

      Zemah\u015fer\u00ee\u2019ye g\u00f6re infaktan bahseden \u00e2yetlerin aras\u0131nda hikmetten bahsedilmesinden murad, insanlar\u0131 infakla ilgili \u00e2yetlerin muhtevas\u0131yla amel etmeye te\u015fviktir.[95]<\/a><\/p>\n

      \u00c2yette hikmet verilen kimseye b\u00fcy\u00fck bir hay\u0131r verildi\u011fi ifade ediliyor. Di\u011fer taraftan Kur\u2019\u00e2n \u201c\u00e2hirete g\u00f6re d\u00fcnya hayat\u0131ndan istifadenin pek az bir \u015fey<\/em>\u201d[96]<\/sup><\/a> oldu\u011funu beyan ediyor. D\u00fcnya b\u00fct\u00fcn nimetleriyle birlikte \u201caz\u201d diye vas\u0131fland\u0131r\u0131l\u0131yor. D\u00fcnya mal\u0131n\u0131n bir imtihan[97]<\/sup><\/a> bir s\u00fcs[98]<\/sup><\/a>, d\u00fcnya hayat\u0131n\u0131n da \u201cbir e\u011flence ve oyun\u201d[99]<\/sup><\/a> oldu\u011fu haber veriliyor. Dinde ilim sahibi olma, Allah\u2019\u0131n emrini anlama ve onu hayata yans\u0131tma ise \u201cb\u00fcy\u00fck hay\u0131r\u201d olarak medhediliyor.[100]<\/a> Bu da d\u00fcnya mal\u0131 yan\u0131nda ilim ve hikmetin ne kadar de\u011ferli oldu\u011funu g\u00f6steriyor.<\/p>\n

      \u00c2yetin sonunda \u201cAncak ak\u0131l sahipleri d\u00fc\u015f\u00fcn\u00fcp \u00f6\u011f\u00fct al\u0131r<\/em>\u201d buyrulmas\u0131, hikmet<\/em>in ak\u0131l<\/em> ile olan yak\u0131n al\u00e2kas\u0131na dikkat \u00e7ekiyor. \u0130nsana l\u00fctfedilen ak\u0131l, hem vahyi anlay\u0131p hikmet elde eder, hem de kendi \u00fcretti\u011fi fikirle vahyin beyan etmedi\u011fi hikmetleri bulup idrak edebilir. D\u00fcnya hayat\u0131ndaki ilim, irfan, k\u00fclt\u00fcr ve medeniyetin geli\u015fmesinde insan akl\u0131n\u0131n fonksiyonu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde bu ger\u00e7ek kolayl\u0131kla g\u00f6r\u00fclebilir. Vahyi indiren Allah oldu\u011fu gibi, insana ak\u0131l denen de\u011ferli g\u00fcc\u00fc veren de O\u2019dur. Dolay\u0131s\u0131yla hikmetin elde edilmesi ve hayata yans\u0131t\u0131lmas\u0131nda vahiy kadar insan akl\u0131 da \u00f6nemlidir.<\/p>\n

      Zemah\u015fer\u00ee\u2019ye g\u00f6re Allah kime ilim verir ve onunla amel etmeye muvaffak k\u0131larsa ona \u00e7ok b\u00fcy\u00fck bir hay\u0131r verilmi\u015f olur. Allah kat\u0131nda hak\u00eem, ilmiyle amel eden \u00e2limdir. \u201cAncak ak\u0131l sahipleri <\/em>d\u00fc\u015f\u00fcn\u00fcp \u00f6\u011f\u00fct al\u0131r\u201d <\/em>ifadesinden murad da \u00e7ok bilen ve ilmiyle amel eden hukem\u00e2d\u0131r.[101]<\/a><\/p>\n

      \u0130bn \u00c2\u015f\u00fbr\u2019a g\u00f6re Allah hikmet verdi\u011fi ki\u015fiye ak\u0131l sel\u00e2meti verir, sahip oldu\u011fu kuvvetleri itidalli k\u0131lar, onu hakikatleri anlamaya ve hakka boyun e\u011fmeye k\u00e2biliyetli h\u00e2le getirir. Onu b\u00f6yle davranmaktan hevas\u0131, asabiyeti ve kibri engellemez. \u00c7evre \u015fartlar\u0131 da ona bunlar\u0131 kolayla\u015ft\u0131racak s\u00fbrette olur.[102]<\/a><\/p>\n

      Yeniden hat\u0131rlayacak olursak hikmet<\/em>; Kur\u2019\u00e2n ve onu anlamak, Kur\u2019\u00e2n\u2019\u0131 okumak, \u00fczerinde tefekk\u00fcr etmek ve ezberlemek, s\u00f6zde ve fiilde isabet, dinde ilim sahibi olmak, dinde ince anlay\u0131\u015f (f\u0131k\u0131h) sahibi olmak, ak\u0131l, anlay\u0131\u015f, ha\u015fyetullah, Allah\u2019\u0131 bilmek, n\u00fcb\u00fcvvet, s\u00fcnnet, vera\u02bb sahibi olmak diye tarif edilmi\u015ftir.[103]<\/a><\/p>\n

      Hikmetin peygamberlere has olan n\u00fcb\u00fcvvet manas\u0131 d\u0131\u015f\u0131ndaki anlamlar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019nde Kur\u2019\u00e2n\u2019\u0131 okuman\u0131n, \u00e2yetleri \u00fczerinde tefekk\u00fcr edip onu derinlemesine anlaman\u0131n, ilmini elde edip laf\u0131zlar\u0131n\u0131 ezberlemenin \u00e7ok m\u00fchim bir yeri vard\u0131r. Kur\u2019\u00e2n\u2019\u0131n tefisiri olan s\u00fcnneti bilmek de ayr\u0131 bir \u00f6nem arzeder. Bunlar\u0131 elde ettikten sonra getirdikleri Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019nin derinli\u011fine inmek i\u00e7in ak\u0131l, anlay\u0131\u015f ve f\u0131kha sahip olmak son derece l\u00fczumludur. Bunlar\u0131n neticesinde insan\u0131n s\u00f6z\u00fc ve fiili isabetli h\u00e2le gelir, Allah\u2019\u0131 daha iyi tan\u0131r, O\u2019ndan korkar, bildikleriyle amel eder ve vera\u02bb sahibi olur. \u015e\u00fcpheli \u015feylerden uzak durarak hayat\u0131n\u0131 takva \u00fczere ya\u015far. H\u00e2s\u0131l\u0131 hikmeti elde eden bir insan dengeli, \u00f6l\u00e7\u00fcl\u00fc ve isabetli bir inanca, fikre, amele ve muameleye sahip olur. \u00dcretti\u011fi ilim ve fikir Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019ne uygun olur. \u0130lmiyle amel etti\u011fi i\u00e7in de \u0130sl\u00e2m\u2019\u0131n istedi\u011fi k\u00e2mil bir insan h\u00e2line gelir.<\/p>\n

      Bunun yan\u0131nda hikmet<\/em> kelimesinde, iyi ile k\u00f6t\u00fcy\u00fc, do\u011fru ile yanl\u0131\u015f\u0131 birbirinden ay\u0131rmaya, hakikati tespit etmeye yarayacak bir m\u00eey\u00e2r, bir \u00f6l\u00e7\u00fc ve bir kabiliyet m\u00e2nas\u0131n\u0131n da yer ald\u0131\u011f\u0131 sonucuna varabiliriz. Bu m\u00eey\u00e2r, Tevh\u00eed\u00ee D\u00fc\u015f\u00fcnce Sistemi\u2019nin itidal ve dengesini muhafaza a\u00e7\u0131s\u0131ndan \u00e7ok b\u00fcy\u00fck bir \u00f6neme sahiptir.<\/p>\n

       <\/p>\n

      Sonu\u00e7<\/h2>\n

      Sonu\u00e7 olarak Kur\u2019\u00e2n\u2019a bakt\u0131\u011f\u0131m\u0131zda, insanlara, peygamberler ve ilah\u00ee kitaplar\u0131n yan\u0131nda \u00fc\u00e7 temel \u00f6l\u00e7\u00fc ve m\u00eey\u00e2r\u0131n verildi\u011fini ve onlar\u0131n da bu \u00f6l\u00e7\u00fclerle en do\u011fru yolu bulup orada istikametle y\u00fcr\u00fcyebildiklerini g\u00f6r\u00fcyoruz. Bu \u00f6l\u00e7\u00fclerden birini ifade eden m\u00eez\u00e2n<\/em> kelimesi Kur\u2019\u00e2n\u2019da; k\u00e2inattaki denge ve \u00f6l\u00e7\u00fc, adalet, bu adaleti sa\u011flama vas\u0131talar\u0131n\u0131n en \u00f6nemlisi olan terazi ve \u00e2hirette amellerin tart\u0131ld\u0131\u011f\u0131 \u00e2let gibi manalarda kullan\u0131lm\u0131\u015ft\u0131r. Burada bizim dikkat \u00e7ekmek istedi\u011fimiz y\u00f6n\u00fc ise insana verilen ak\u0131l ve dengeyi de i\u00e7ine alan ve s\u00f6z ve fiillerin itidalini sa\u011flayan bir \u00f6l\u00e7\u00fc, bir muv\u00e2zene, bir m\u00eez\u00e2n-\u0131 akl\u00ee ve fikr\u00ee olmas\u0131d\u0131r.<\/p>\n

      \u0130kinci \u00f6l\u00e7\u00fc olan Furk\u0101n, <\/em>il\u00e2h\u00ee kitaplar\u0131n ve bilhassa da Kur\u2019\u00e2n\u2019\u0131n hem ismi, hem de vasf\u0131 oldu\u011fu gibi hem peygamberlere, hem de takv\u00e2 sahibi m\u00fc\u2019minlere verilen ve hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran madd\u00ee ve manev\u00ee, kavl\u00ee ve fiil\u00ee her t\u00fcrl\u00fc ay\u0131r\u0131c\u0131 v\u00e2s\u0131ta, tefrik ve temyiz kabiliyetidir. Eski-yeni hak ile bat\u0131l\u0131 ay\u0131ran her olay, Allah\u2019\u0131n her fiil ve mahl\u00fbku furk\u0101n<\/em> olarak isimlendirilmi\u015ftir. Bizim daha \u00e7ok \u00fczerinde durdu\u011fumuz furk\u0101n<\/em> ise peygamber olmayan insanlara verilen hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131rma kabiliyetidir. Allah, takv\u00e2 sahibi kullar\u0131n\u0131n kalbine bir n\u00fbr ve tevf\u00eek verir, onlar da bununla hak ile bat\u0131l\u0131n aras\u0131n\u0131 kolayca ay\u0131r\u0131verirler.<\/p>\n

      \u00dc\u00e7\u00fcnc\u00fc \u00f6l\u00e7\u00fc ise hikmet<\/em>tir. \u0130lim, ak\u0131l, anlay\u0131\u015f, tecr\u00fcbe, vahiy, ilham ve adaletle \u00e7ok yak\u0131n ilgisi olan hikmet<\/em>, bildi\u011fini tam bilmeyi, yapt\u0131\u011f\u0131n\u0131 en g\u00fczel \u015fekilde yapmay\u0131, her t\u00fcrl\u00fc zarardan uzakla\u015f\u0131p b\u00fct\u00fcn faydal\u0131 \u015feyleri elde etmeyi sa\u011flayan bir anlay\u0131\u015f ve melekedir. Allah\u2019\u0131n kalbine koydu\u011fu bir n\u00fbr ile hikmete kavu\u015fan insan her \u015feyi olmas\u0131 gerekti\u011fi \u015fekilde yerli yerince yapar.<\/p>\n

      Bu \u00fc\u00e7 \u00f6l\u00e7\u00fcn\u00fcn de ortak noktas\u0131 insanda bir k\u00e2biliyet h\u00e2line gelerek onun fikrine, s\u00f6z\u00fcne ve fiiline y\u00f6n vermeleri, en do\u011fruya isabet etmesini sa\u011flamalar\u0131d\u0131r. Bunlar \u00f6ncelikle peygamberlere verilir, daha sonra da derece derece takv\u00e2 sahibi kullara l\u00fctfedilir. Bu \u00f6l\u00e7\u00fcleri elde eden bir insan, d\u00fcnya ve \u00e2hiretini m\u00e2m\u00fbr edecek \u00e7ok b\u00fcy\u00fck bir hayra ula\u015fm\u0131\u015f, \u00f6n\u00fcn\u00fc ayd\u0131nlatacak ve her ihtiya\u00e7 duydu\u011funda rahatl\u0131kla kullanabilece\u011fi bir n\u00fbr elde etmi\u015f olur. Bu y\u00f6n\u00fcyle bunlar Kur\u2019\u00e2n\u2019\u0131n merkez kavramlar\u0131 aras\u0131nda say\u0131labilirler. Dolay\u0131s\u0131yla bu kavramlar \u00fczerinde \u0131srarla durularak insanlar\u0131n \u015fuurlar\u0131na iyice yerle\u015ftirilmelidir ki hem d\u00fcnya hayat\u0131n\u0131n niz\u00e2m\u0131, hem de \u00e2hiret hayat\u0131n\u0131n sel\u00e2meti kolayca temin edilebilsin.<\/p>\n

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

      Kaynak\u00e7a<\/h2>\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

      \u00c2l\u00fbs\u00ee, Eb\u00fc\u2019s-Sen\u00e2 \u015eih\u00e2b\u00fcdd\u00een Mahm\u00fbd b. Abdill\u00e2h b. Mahm\u00fbd el-H\u00fcseyn\u00ee. R\u00fbhu\u2019l-me\u00e2n\u00ee f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-az\u00eem ve\u2019s-seb\u02bbi\u2019l-mes\u00e2n\u00ee. <\/em>Thk. Ali Abd\u00fclb\u00e2r\u00ee At\u0131yye. 16 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1415.<\/p>\n

      Beyd\u00e2v\u00ee, N\u00e2s\u0131r\u00fcdd\u00een Eb\u00fb Sa\u00eed (Eb\u00fb Muhammed) Abdull\u0101h b. \u00d6mer b. Muhammed. 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

      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

      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\u00fc\u2019s-S\u00fc\u00fbd Muhammed b. Muhammed b. Mustafa el-Im\u00e2d\u00ee. \u0130r\u015f\u00e2d\u00fc\u2019l-akli\u2019s-sel\u00eem il\u00e2 mez\u00e2ya\u2019l-Kit\u00e2bi\u2019l-Ker\u00eem.<\/em> 9 cilt. Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, ts.<\/p>\n

      Elmal\u0131l\u0131 Muhammed Hamd\u00ee Yaz\u0131r. Hak D\u00eeni Kur\u2019\u00e2n Dili.<\/em> 8 cilt. \u0130stanbul: Bedir Yay\u0131nevi, 1993.<\/p>\n

      Ferr\u00e2\u2019, Eb\u00fb Zekeriyy\u00e2 Yahy\u00e2 b. Ziy\u00e2d b. Abdill\u00e2h el-Abs\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

      F\u00eer\u00fbz\u00e2b\u00e2d\u00ee, Eb\u00fc\u2019t-T\u00e2hir Mecd\u00fcdd\u00een Muhammed b. Ya\u2019k\u016bb b. Muhammed (\u00f6. 817\/1415). el-K\u0101m\u00fbs\u00fc\u2019l-muh\u00eet.<\/em> Thk. Muhammed Nuaym el-Araks\u00fbs\u00ee. Beyrut: Risale, 1426\/2005.<\/p>\n

      Hal\u00eel b. Ahmed b. Amr b. Tem\u00eem el-Fer\u00e2h\u00eed\u00ee\u00a0(el-F\u00fcrh\u00fbd\u00ee), Eb\u00fb Abdirrahm\u00e2n. Kit\u00e2bu\u2019l-Ayn.<\/em> Thk. Dr. Mehd\u00ee el-Mahz\u00fbm\u00ee – Dr. \u0130brahim es-S\u00e2mirr\u00e2\u00ee. 8 cilt. D\u00e2ru\u2019l-Hil\u00e2l, ts.<\/p>\n

      H\u00e2zin, Eb\u00fc\u2019l-Hasen Al\u00e2\u00fcdd\u00een Al\u00ee b. Muhammed b. \u0130br\u00e2h\u00eem el-Ba\u011fd\u00e2d\u00ee. L\u00fcb\u00e2b\u00fc\u2019t-te\u2019v\u00eel f\u00ee me\u02bb\u00e2ni\u2019t-Tenz\u00eel. <\/em>Tash. Muhammed Ali \u015e\u00e2hin. 4 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1415.<\/p>\n

      I\u015f\u0131k, \u015eemsettin. \u201cRahman Suresi 7-9. Ayetler \u00c7er\u00e7evesinde Kozmik Denge\u201d. G\u00fcm\u00fc\u015fhane \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi<\/em> 3\/6 (2014): 84-94.<\/p>\n

      \u0130bn \u00c2\u015f\u00fbr, Muhammed T\u00e2hir b. Muhammed b. Muhammed T\u00e2hir et-T\u00fbnus\u00ee. et-Tahr\u00eer ve\u2019t-tenv\u00eer. <\/em>30 cilt. T\u00fbnus: ed-D\u00e2ru\u2019t-T\u00fbnusiyye, 1984.<\/p>\n

      \u0130bn At\u0131yye, Eb\u00fb Muhammed Abd\u00fclhak b. G\u0101lib b. Abdirrahm\u00e2n b. G\u0101lib el-Muh\u00e2rib\u00ee el-G\u0131rn\u00e2t\u00ee el-Endel\u00fcs\u00ee. el-Muharraru\u2019l-vec\u00eez f\u00ee tefsiri\u2019l-Kit\u00e2bi\u2019l-Az\u00eez. <\/em>Thk. Abd\u00fc\u2019s-Selam Abd\u00fc\u2019\u015f-\u015e\u00e2f\u00ee Muhammed. 6 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1422.<\/p>\n

      \u0130bn C\u00fczey, Eb\u00fc\u2019l-K\u0101s\u0131m Muhammed b. Ahmed b. Muhammed el-Kelb\u00ee el-G\u0131rn\u00e2t\u00ee. et-Tesh\u00eel li-ul\u00fbmi\u2019t-Tenz\u00eel. <\/em>Thk. Abdullah el-H\u00e2lid\u00ee. 2 cilt. Beyrut: D\u00e2ru\u2019l-Erkam b. Ebi\u2019l-Erkam, 1416.<\/p>\n

      \u0130bn D\u00fcreyd, Eb\u00fb Bekr Muhammed b. el-Hasen el-Ezd\u00ee el-Basr\u00ee. Cemheret\u00fc\u2019l-luga.<\/em> Thk. Remz\u00ee M\u00fcn\u00eer Ba\u02bblebek\u00ee. 3 cilt. Beyrut: D\u00e2ru\u2019l-\u0130lm li\u2019l-Mel\u00e2y\u00een, 1987.<\/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 F\u00e2ris, Eb\u00fc\u2019l-H\u00fcseyn Ahmed b. F\u00e2ris b. Zekeriyy\u00e2 b. Muhammed er-R\u00e2z\u00ee el-Kazv\u00een\u00ee el-Hemed\u00e2n\u00ee (\u00f6. 395\/1004). Mu\u02bbcemu mek\u00e2y\u00eesi\u2019l-lu\u011fa.<\/em> Thk. Abd\u00fcssel\u00e2m Muhammed H\u00e2r\u00fbn. 6 cilt. D\u00e2ru\u2019l-Fikr, 1399\/1979.<\/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 Manz\u00fbr, Muhammed b. M\u00fckerrem b. Ali, Eb\u00fc\u2019l-Fadl Cem\u00e2l\u00fcdd\u00een el-Ens\u00e2r\u00ee el-\u0130fr\u00eek\u00ee (v. 711\/1311). Lis\u00e2n\u00fc\u2019l-Arab.<\/em> 15 cilt. Beyrut: D\u00e2ru S\u00e2d\u0131r, 1414.<\/p>\n

      \u0130bn\u00fc\u2019l-Cevz\u00ee, Eb\u00fc\u2019l-Ferec Cem\u00e2l\u00fcdd\u00een Abdurrahm\u00e2n b. Al\u00ee b. Muhammed el-Ba\u011fd\u00e2d\u00ee. Z\u00e2d\u00fc\u2019l-mes\u00eer f\u00ee \u0131lmi\u2019t-tefs\u00eer.<\/em> Thk. Abd\u00fcrrazz\u00e2k el-Mehd\u00ee. 4 cilt. Beyrut: D\u00e2ru\u2019l-Kit\u00e2bi\u2019l-Arab\u00ee, 1422.<\/p>\n

      \u0130z b. Abd\u00fcssel\u00e2m, Eb\u00fb Muhammed \u0130zz\u00fcdd\u00een Abd\u00fclaz\u00eez b. Abdissel\u00e2m b. Ebi\u2019l-K\u0101s\u0131m es-S\u00fclem\u00ee ed-D\u0131ma\u015fk\u012b. Tefs\u00eeru\u2019l-Kur\u2019\u00e2n.<\/em> Thk. Dr. Abdullah b. \u0130brahim el-Vehb\u00ee. 3 cilt. Beyrut: D\u00e2ru \u0130bn Hazm, 1416\/1996.<\/p>\n

      Kirm\u00e2n\u00ee, Eb\u00fc\u2019l-K\u0101s\u0131m T\u00e2c\u00fclkurr\u00e2 Burh\u00e2n\u00fcdd\u00een Mahm\u00fbd b. Hamza b. Nasr. \u011ear\u00e2ibu\u2019t-tefs\u00eer ve ac\u00e2ibu\u2019t-te\u2019v\u00eel. <\/em>2 cilt. Cidde: D\u00e2ru\u2019l-K\u0131ble li\u2019s-Sek\u00e2feti\u2019l-\u0130sl\u00e2miyye – Beyrut: M\u00fcesseset\u00fc Ul\u00fbmi\u2019l-Kur\u2019\u00e2n, ts.<\/p>\n

      Kurtub\u00ee, Eb\u00fb Abdill\u00e2h Muhammed b. Ahmed b. Eb\u00ee Bekr b. Ferh. el-C\u00e2mi\u02bb li-ahk\u00e2mi\u2019l-Kur\u2019\u00e2n.<\/em> Thk. Ahmed el-Berd\u00fbn\u00ee – \u0130brahim Itfeyyi\u015f. 20 cilt. K\u00e2hire: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-M\u0131sr\u0131yye, 1384\/1964.<\/p>\n

      Ku\u015feyr\u00ee, Eb\u00fc\u2019l-K\u0101s\u0131m Zeyn\u00fclisl\u00e2m Abd\u00fclker\u00eem b. Hev\u00e2zin b. Abdilmelik. Let\u00e2if\u00fc\u2019l-i\u015f\u00e2r\u00e2t.<\/em> Thk. \u0130brahim el-Besy\u00fbn\u00ee. 3 cilt. M\u0131s\u0131r, el-Hey\u2019et\u00fc\u2019l-M\u0131sr\u0131yyet\u00fc\u2019l-\u00c2mme li\u2019l-K\u00fct\u00fcb, ts.<\/p>\n

      M\u00e2t\u00fcr\u00eed\u00ee, Eb\u00fb Mans\u00fbr Muhammed b. Muhammed b. Mahm\u00fbd es-Semerkand\u00ee. 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

      Muk\u0101til b. S\u00fcleym\u00e2n b. Be\u015f\u00eer el-Ezd\u00ee el-Belh\u00ee, Eb\u00fc\u2019l-Hasen. el-Vuc\u00fbh ve\u2019n-Nez\u00e2ir.<\/em> Haz. Ali \u00d6zek. \u0130stanbul: \u0130lm\u00ee Ne\u015friyat, 1993.<\/p>\n

      M\u00fcc\u00e2hid b. Cebr et-T\u00e2bi\u00ee el-Mekk\u00ee el-Kure\u015f\u00ee el-Mahz\u00fbm\u00ee, Eb\u00fc\u2019l-Hacc\u00e2c. Tefs\u00eeru M\u00fcc\u00e2hid.<\/em> Thk. Dr. Muhammed Abd\u00fcssel\u00e2m Ebu\u2019n-N\u00eel. M\u0131s\u0131r: D\u00e2ru\u2019l-Fikri\u2019l-\u0130sl\u00e2mi\u2019l-Had\u00ees, 1410\/1989.<\/p>\n

      R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, Eb\u00fc\u2019l-K\u0101s\u0131m H\u00fcseyn b. Muhammed b. el-Mufaddal. M\u00fcfred\u00e2t\u00fc elf\u00e2zi\u2019l-Kur\u2019\u00e2n.<\/em> Thk. Safv\u00e2n Adn\u00e2n D\u00e2v\u00fbd\u00ee. D\u0131me\u015fk: D\u00e2ru\u2019l-Kalem, 1418\/1997.<\/p>\n

      R\u00e2z\u00ee, Eb\u00fb Abdullah Fahreddin Muhammed b. \u00d6mer b. Hasen b. H\u00fcseyn et-Teym\u00ee. et-Tefs\u00eeru\u2019l-keb\u00eer (Mef\u00e2t\u00eehu\u2019l-\u011fayb).<\/em> 32 cilt. Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, 1420.<\/p>\n

      Sa\u02bbleb\u00ee, Ahmed b. Muhammed b. \u0130brahim, Eb\u00fb \u0130shak. el-Ke\u015ff\u00fc ve\u2019l-bey\u00e2n an tefs\u00eeri\u2019l-Kur\u2019\u00e2n<\/em>. Thk. Eb\u00fb Muhammed b. \u00c2\u015f\u00fbr – Nez\u00eer es-S\u00e2id\u00ee. 10 cilt. Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, 1422\/2002.<\/p>\n

      Semerkand\u00ee, Eb\u00fc\u2019l-Leys \u0130m\u00e2m\u00fc\u2019l-h\u00fcd\u00e2 Nasr\u00a0b. Muhammed\u00a0b. Ahmed\u00a0b. \u0130br\u00e2h\u00eem. Bahru\u2019l-ul\u00fbm. <\/em>3 cilt. Yy., ts.<\/p>\n

      Sem\u00een el-Haleb\u00ee, Eb\u00fc\u2019l-Abb\u00e2s \u015eih\u00e2b\u00fcdd\u00een Ahmed b. Y\u00fbsuf b. \u0130br\u00e2h\u00eem (Abdidd\u00e2im). ed-D\u00fcrr\u00fc\u2019l-mas\u00fbn f\u00ee ul\u00fbmi\u2019l-Kit\u00e2bi\u2019l-Mekn\u00fbn. <\/em>Thk. Ahmet Muhammet el-Harr\u00e2t. 11 cilt. D\u0131me\u015fk: D\u00e2ru\u2019l-Kalem, ts.<\/p>\n

      Taber\u00ee, Eb\u00fb Ca\u2019fer Muhammed b. Cer\u00eer b. Yez\u00eed el-\u00c2m\u00fcl\u00ee et-Taber\u00ee el-Ba\u011fd\u00e2d\u00ee. 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

      Toprak, S\u00fcleyman. \u201cM\u00eezan\u201d. T\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi<\/em>. 30: 211-212. Ankara: TDV Yay\u0131nlar\u0131, 2005.<\/p>\n

      T\u00fcster\u00ee, Eb\u00fb Muhammed Sehl b. Abdill\u00e2h b. Y\u00fbnus b. \u00ces\u00e2 b. Abdill\u00e2h b. Ref\u00ee\u2019. Tefs\u00eer\u00fc\u2019l-\u0136ur\u2019\u00e2ni\u2019l-az\u00eem (Tefs\u00eer\u00fc\u2019t-T\u00fcster\u00ee).<\/em> Thk. Muhammed B\u00e2sil Uy\u00fbn es-S\u00fbd. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1423\/2002.<\/p>\n

      Zemah\u015fer\u00ee, Eb\u00fc\u2019l-K\u00e2s\u0131m\u00a0C\u00e2rullah Mahm\u00fbd\u00a0b. \u00d6mer\u00a0b. Muhammed el-H\u00e2rizm\u00ee. el-Ke\u015f\u015f\u00e2f an hak\u00e2iki gav\u00e2m\u0131z\u0131\u2019t-Tenz\u00eel ve uy\u00fbni\u2019l-ek\u00e2v\u00eel f\u00ee v\u00fcc\u00fbhi\u2019t-te\u2019v\u00eel.<\/em> 6 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-Arab\u00ee, 1407.<\/p>\n

       <\/p>\n

      [1]<\/a> Bu tebli\u011f, Bolu Abant \u0130zzet Baysal \u00dcniversitesi ve \u0130LMAR (\u0130lmi ve Metodolojik Ara\u015ft\u0131rmalar Merkezi)\u2019\u0131n i\u015fbirli\u011fi ile 7-9 Eyl\u00fcl 2018 tarihleri aras\u0131nda Bolu\u2019da d\u00fczenlenen\u00a0\u201cTevhidi D\u00fc\u015f\u00fcnce I\u015f\u0131\u011f\u0131nda \u0130lim Dallar\u0131n\u0131n Yeniden \u0130n\u015fas\u0131 \u015euras\u0131\u201d<\/strong>na sunulmu\u015ftur.<\/p>\n

      [2]<\/a> Eb\u00fc\u2019l-H\u00fcseyn Ahmed b. F\u00e2ris b. Zekeriyy\u00e2 b. Muhammed er-R\u00e2z\u00ee el-Kazv\u00een\u00ee el-Hemed\u00e2n\u00ee (\u00f6. 395\/1004), Mu\u02bbcemu mek\u00e2y\u00eesi\u2019l-lu\u011fa,<\/em> thk. Abd\u00fcssel\u00e2m Muhammed H\u00e2r\u00fbn (D\u00e2ru\u2019l-Fikr, 1399\/1979), 6: 107.<\/p>\n

      [3]<\/a> Eb\u00fc\u2019t-T\u00e2hir Mecd\u00fcdd\u00een Muhammed b. Ya\u2019k\u016bb b. Muhammed el-F\u00eer\u00fbz\u00e2b\u00e2d\u00ee, el-K\u0101m\u00fbs\u00fc\u2019l-muh\u00eet,<\/em> thk. Muhammed Nuaym el-Araks\u00fbs\u00ee (Beyrut: Risale, 1426\/2005), 1238.<\/p>\n

      [4]<\/a> Muhammed b. M\u00fckerrem b. Ali, Eb\u00fc\u2019l-Fadl Cem\u00e2l\u00fcdd\u00een b. Manz\u00fbr el-Ens\u00e2r\u00ee el-\u0130fr\u00eek\u00ee (\u00f6. 711\/1311), Lis\u00e2n\u00fc\u2019l-Arab<\/em> (Beyrut: D\u00e2ru S\u00e2d\u0131r, 1414), 13: 446-448.<\/p>\n

      [5]<\/a> e\u015f-\u015e\u00fbr\u00e2 42\/17; er-Rahman 55\/7; Eb\u00fc\u2019l-Hacc\u00e2c M\u00fcc\u00e2hid b. Cebr et-T\u00e2bi\u00ee el-Mekk\u00ee el-Kure\u015f\u00ee el-Mahz\u00fbm\u00ee, Tefs\u00eeru M\u00fcc\u00e2hid,<\/em> thk. Dr. Muhammed Abd\u00fcssel\u00e2m Ebu\u2019n-N\u00eel (M\u0131s\u0131r: D\u00e2ru\u2019l-Fikri\u2019l-\u0130sl\u00e2mi\u2019l-Had\u00ees, 1410\/1989), 636.<\/p>\n

      [6]<\/a> Sa\u02bbleb\u00ee, Ahmed b. Muhammed b. \u0130brahim, Eb\u00fb \u0130shak (\u00f6. 427\/1035), el-Ke\u015ff\u00fc ve\u2019l-bey\u00e2n an tefs\u00eeri\u2019l-Kur\u2019\u00e2n<\/em>, thk. Eb\u00fb Muhammed b. \u00c2\u015f\u00fbr – Nez\u00eer es-S\u00e2id\u00ee (Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, 1422\/2002), 9: 178; Eb\u00fc\u2019l-Ferec Cem\u00e2l\u00fcdd\u00een Abdurrahm\u00e2n b. Al\u00ee b. Muhammed el-Ba\u011fd\u00e2d\u00ee, \u0130bn\u00fc\u2019l-Cevz\u00ee, Z\u00e2d\u00fc\u2019l-mes\u00eer f\u00ee \u0131lmi\u2019t-tefs\u00eer<\/em>, thk. Abd\u00fcrrazz\u00e2k el-Mehd\u00ee, (Beyrut: D\u00e2ru\u2019l-Kit\u00e2bi\u2019l-Arab\u00ee, 1422), 4: 206; Eb\u00fb Abdill\u00e2h Muhammed b. Ahmed b. Eb\u00ee Bekr b. Ferh el-Kurtub\u00ee, el-C\u00e2mi\u02bb li-ahk\u00e2mi\u2019l-Kur\u2019\u00e2n<\/em>, thk. Ahmed el-Berd\u00fbn\u00ee – \u0130brahim Itfeyyi\u015f (K\u00e2hire: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-M\u0131sr\u0131yye, 1384\/1964), 17: 154.<\/p>\n

      [7]<\/a> Eb\u00fb Mans\u00fbr Muhammed b. Muhammed b. Mahm\u00fbd el-M\u00e2t\u00fcr\u00eed\u00ee es-Semerkand\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), 9: 464. Bkz. Eb\u00fb Muhammed \u0130zz\u00fcdd\u00een Abd\u00fclaz\u00eez b. Abdissel\u00e2m b. Ebi\u2019l-K\u0101s\u0131m es-S\u00fclem\u00ee ed-D\u0131ma\u015fk\u012b, Tefs\u00eeru\u2019l-Kur\u2019\u00e2n<\/em>, thk. Dr. Abdullah b. \u0130brahim el-Vehb\u00ee (Beyrut: D\u00e2ru \u0130bn Hazm, 1416\/1996), 3: 262; Kurtub\u00ee, 17: 154.<\/p>\n

      [8]<\/a> M\u00e2t\u00fcr\u00eed\u00ee, 9: 464.<\/p>\n

      [9]<\/a> Eb\u00fc\u2019l-Leys \u0130m\u00e2m\u00fc\u2019l-h\u00fcd\u00e2 Nasr\u00a0b. Muhammed\u00a0b. Ahmed\u00a0b. \u0130br\u00e2h\u00eem es-Semerkand\u00ee, Bahru\u2019l-ul\u00fbm <\/em>(yy., ts.), 3: 379.<\/p>\n

      [10]<\/a> Eb\u00fc\u2019l-K\u0101s\u0131m H\u00fcseyn b. Muhammed b. el-Mufaddal er-R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, M\u00fcfred\u00e2t\u00fc elf\u00e2zi\u2019l-Kur\u2019\u00e2n,<\/em> thk. Safv\u00e2n Adn\u00e2n D\u00e2v\u00fbd\u00ee (D\u0131me\u015fk: D\u00e2ru\u2019l-Kalem, 1418\/1997), 868; \u0130bn \u00c2\u015f\u00fbr, Muhammed T\u00e2hir b. Muhammed b. Muhammed T\u00e2hir et-T\u00fbnus\u00ee, et-Tahr\u00eer ve\u2019t-tenv\u00eer <\/em>(T\u00fbnus: ed-D\u00e2ru\u2019t-T\u00fbnusiyye, 1984), 27: 238.<\/p>\n

      [11]<\/a> er-Rahm\u00e2n 55\/7-9 (Tefs\u00eeru M\u00fcc\u00e2hid,<\/em> 636; Eb\u00fb Zekeriyy\u00e2 Yahy\u00e2 b. Ziy\u00e2d b. Abdill\u00e2h el-Abs\u00ee el-Ferr\u00e2\u2019 (\u00f6.207\/822), 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.), 3: 113; Eb\u00fb Ca\u2019fer Muhammed b. Cer\u00eer b. Yez\u00eed el-\u00c2m\u00fcl\u00ee et-Taber\u00ee el-Ba\u011fd\u00e2d\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), 22: 13); e\u015f-\u015e\u00fbr\u00e2 42\/17 (Taber\u00ee, 21: 520; Sa\u02bbleb\u00ee, 8: 307; \u0130bn\u00fc\u2019l-Cevz\u00ee, 4: 62).<\/p>\n

      [12]<\/a> er-Rahm\u00e2n 55\/7-9.<\/p>\n

      [13]<\/a> M\u00e2t\u00fcr\u00eed\u00ee, 9: 464. Bkz. Iz b. Abdissel\u00e2m, 3: 262; Kurtub\u00ee, 17: 154.<\/p>\n

      [14]<\/a> Iz b. Abdissel\u00e2m, 3: 262; Kurtub\u00ee, 17: 155.<\/p>\n

      [15]<\/a> Sa\u02bbleb\u00ee, 9: 178; \u0130bn\u00fc\u2019l-Cevz\u00ee, 4: 206.<\/p>\n

      [16]<\/a> Kurtub\u00ee, 17: 154.<\/p>\n

      [17]<\/a> M\u00e2t\u00fcr\u00eed\u00ee, 9: 464.<\/p>\n

      [18]<\/a> Tefs\u00eeru M\u00fcc\u00e2hid,<\/em> 636.<\/p>\n

      [19]<\/a> Ferr\u00e2\u2019, 3: 113.<\/p>\n

      [20]<\/a> Taber\u00ee, 22: 13.<\/p>\n

      [21]<\/a> Semerkand\u00ee, 3: 379.<\/p>\n

      [22]<\/a> R\u00e2\u011f\u0131b el-Isfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t,<\/em> s. 868.<\/p>\n

      [23]<\/a> \u0130bn \u00c2\u015f\u00fbr, 27: 238.<\/p>\n

      [24]<\/a> Elmal\u0131l\u0131 Muhammed Hamd\u00ee Yaz\u0131r, Hak D\u00eeni Kur\u2019\u00e2n Dili<\/em> (\u0130stanbul: Bedir Yay\u0131nevi, 1993), 6: 4666.<\/p>\n

      [25]<\/a> Elmal\u0131l\u0131, 6: 4666. Tafsilat i\u00e7in bkz. \u015eemsettin I\u015f\u0131k, \u201cRahman Suresi 7-9. Ayetler \u00c7er\u00e7evesinde Kozmik Denge\u201d, G\u00fcm\u00fc\u015fhane \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi<\/em> 3\/6 (2014): 84-94.<\/p>\n

      [26]<\/a> el-En\u02bb\u00e2m 6\/152.<\/p>\n

      [27]<\/a> el-\u0130sr\u00e2 17\/35.<\/p>\n

      [28]<\/a> el-A\u02bbr\u00e2f 7\/85; e\u015f-\u015eu\u02bbara 26\/181-183.<\/p>\n

      [29]<\/a> el-Mutaffif\u00een 83\/1-6.<\/p>\n

      [30]<\/a> H\u00fbd 11\/84-85; e\u015f-\u015e\u00fbr\u00e2 42\/17; el-Mutaffif\u00een 83\/1-6.<\/p>\n

      [31]<\/a> e\u015f-\u015e\u00fbr\u00e2 42\/17.<\/p>\n

      [32]<\/a> Taber\u00ee, 21: 520.<\/p>\n

      [33]<\/a> Eb\u00fc\u2019l-K\u00e2s\u0131m\u00a0C\u00e2rullah Mahm\u00fbd\u00a0b. \u00d6mer\u00a0b. Muhammed el-H\u00e2rizm\u00ee ez-Zemah\u015fer\u00ee, el-Ke\u015f\u015f\u00e2f an hak\u00e2iki gav\u00e2m\u0131z\u0131\u2019t-Tenz\u00eel ve uy\u00fbni\u2019l-ek\u00e2v\u00eel f\u00ee v\u00fcc\u00fbhi\u2019t-te\u2019v\u00eel<\/em> (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-Arab\u00ee, 1407), 4: 217; \u0130bn At\u0131yye, Eb\u00fb Muhammed Abd\u00fclhak b. G\u0101lib b. Abdirrahm\u00e2n b. G\u0101lib el-Muh\u00e2rib\u00ee el-G\u0131rn\u00e2t\u00ee el-Endel\u00fcs\u00ee, el-Muharraru\u2019l-vec\u00eez f\u00ee tefsiri\u2019l-Kit\u00e2bi\u2019l-Az\u00eez, <\/em>thk. Abd\u00fc\u2019s-Selam Abd\u00fc\u2019\u015f-\u015e\u00e2f\u00ee Muhammed (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1422), 5: 31.<\/p>\n

      [34]<\/a> M\u00e2t\u00fcr\u00eed\u00ee, 9: 117.<\/p>\n

      [35]<\/a> M\u00e2t\u00fcr\u00eed\u00ee, 9: 117.<\/p>\n

      [36]<\/a> el-A\u02bbr\u00e2f 7\/26.<\/p>\n

      [37]<\/a> Sa\u02bbleb\u00ee, 8: 307; \u0130bn\u00fc\u2019l-Cevz\u00ee, 4: 62.<\/p>\n

      [38]<\/a> Sa\u02bbleb\u00ee, 8: 307.<\/p>\n

      [39]<\/a> Kurtub\u00ee, 16: 15.<\/p>\n

      [40]<\/a> el-Had\u00eed 57\/25.<\/p>\n

      [41]<\/a> Eb\u00fc\u2019l-K\u0101s\u0131m T\u00e2c\u00fclkurr\u00e2 Burh\u00e2n\u00fcdd\u00een Mahm\u00fbd b. Hamza b. Nasr el-Kirm\u00e2n\u00ee (\u00f6. 500\/1106\u2019dan sonra), \u011ear\u00e2ibu\u2019t-tefs\u00eer ve ac\u00e2ibu\u2019t-te\u2019v\u00eel <\/em>(Cidde: D\u00e2ru\u2019l-K\u0131ble li\u2019s-Sek\u00e2feti\u2019l-\u0130sl\u00e2miyye – Beyrut: M\u00fcesseset\u00fc Ul\u00fbmi\u2019l-Kur\u2019\u00e2n, ts.), 2: 1050.<\/p>\n

      [42]<\/a> \u0130bn At\u0131yye, 5: 269.<\/p>\n

      [43]<\/a> Elmal\u0131l\u0131, 6: 4756.<\/p>\n

      [44]<\/a> Bkz. 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), 10: 114.<\/p>\n

      [45]<\/a> Eb\u00fc\u2019s-Sen\u00e2 \u015eih\u00e2b\u00fcdd\u00een Mahm\u00fbd b. Abdill\u00e2h b. Mahm\u00fbd el-H\u00fcseyn\u00ee el-\u00c2l\u00fbs\u00ee (\u00f6. 1270\/1854), R\u00fbhu\u2019l-me\u00e2n\u00ee f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-az\u00eem ve\u2019s-seb\u02bbi\u2019l-mes\u00e2n\u00ee, <\/em>thk. Ali Abd\u00fclb\u00e2r\u00ee At\u0131yye (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1415), 14: 188.<\/p>\n

      [46]<\/a> el-Hicr 15\/19.<\/p>\n

      [47]<\/a> \u0130bn F\u00e2ris, Mu\u2019cemu Mek\u00e2y\u00eesi\u2019l-Lu\u011fa, <\/em>\u201c\u0641\u0631\u0642\u201d md., 4: 493.<\/p>\n

      [48]<\/a> \u0130bn F\u00e2ris, Mu\u2019cemu Mek\u00e2y\u00eesi\u2019l-Lu\u011fa, <\/em>\u201c\u0641\u0631\u0642\u201d md., 4: 493-494.<\/p>\n

      [49]<\/a> \u0130bn F\u00e2ris, Mu\u2019cemu Mek\u00e2y\u00eesi\u2019l-Lu\u011fa, <\/em>\u201c\u0641\u0631\u0642\u201d md., 4: 494.<\/p>\n

      [50]<\/a> Taber\u00ee, 1: 99.<\/p>\n

      [51]<\/a> 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), 1: 261.<\/p>\n

      [52]<\/a> Elmal\u0131l\u0131, 1: 353.<\/p>\n

      [53]<\/a> \u0130bn \u00c2\u015f\u00fbr, 17: 88-89.<\/p>\n

      [54]<\/a> Tefs\u00eeru M\u00fcc\u00e2hid,<\/em> 355; Taber\u00ee, 13: 560-563.<\/p>\n

      [55]<\/a> el-Enf\u00e2l 8\/41; Taber\u00ee, 13: 560; \u0130bn \u00c2\u015f\u00fbr, 17: 88-89.<\/p>\n

      [56]<\/a> el-Furk\u00e2n 25\/1; Eb\u00fb Abdillah Muhammed bin \u0130smail el-Cu\u02bbf\u00ee el-Buh\u00e2r\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> (\u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131, 1992), \u201cTefs\u00eer\u201d, 24\/1; Taber\u00ee, 1: 93; Eb\u00fb Abdullah Fahreddin Muhammed b. \u00d6mer b. Hasen b. H\u00fcseyn et-Teym\u00ee er-R\u00e2z\u00ee, et-Tefs\u00eeru\u2019l-keb\u00eer (Mef\u00e2t\u00eehu\u2019l-\u011fayb)<\/em> (Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, 1420), 24: 429.<\/p>\n

      [57]<\/a> Taber\u00ee, 1: 99.<\/p>\n

      [58]<\/a> el-Bakara 2\/252; \u00c2l-i \u0130mr\u00e2n 3\/103; Y\u00fbnus 10\/108; el-\u0130sr\u00e2 17\/9, 105; ez-Z\u00fcmer 39\/2, 41; el-C\u00e2siye 45\/6.<\/p>\n

      [59]<\/a> M\u00e2t\u00fcr\u00eed\u00ee, 2: 44; Semerkand\u00ee, 1: 123; Eb\u00fc\u2019s-S\u00fc\u00fbd Muhammed b. Muhammed b. Mustafa el-Im\u00e2d\u00ee (\u00f6. 982\/1574), \u0130r\u015f\u00e2d\u00fc\u2019l-akli\u2019s-sel\u00eem il\u00e2 mez\u00e2ya\u2019l-Kit\u00e2bi\u2019l-Ker\u00eem<\/em> (Beyrut: D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, ts.), 1: 200.<\/p>\n

      [60]<\/a> Elmal\u0131l\u0131, 1: 641.<\/p>\n

      [61]<\/a> el-Bakara 2\/53, 185; \u00c2l-i \u0130mr\u00e2n 3\/3-4; el-Enbiy\u00e2 21\/48; el-Furk\u00e2n 25\/1; Taber\u00ee, 2: 70-71.<\/p>\n

      [62]<\/a> el-Enf\u00e2l 8\/29.<\/p>\n

      [63]<\/a> Tefs\u00eeru M\u00fcc\u00e2hid,<\/em> 354.<\/p>\n

      [64]<\/a> Eb\u00fb Muhammed Sehl b. Abdill\u00e2h b. Y\u00fbnus b. \u00ces\u00e2 b. Abdill\u00e2h b. Ref\u00ee\u2019 et-T\u00fcster\u00ee, Tefs\u00eer\u00fc\u2019l-\u0136ur\u2019\u00e2ni\u2019l-az\u00eem (Tefs\u00eer\u00fc\u2019t-T\u00fcster\u00ee),<\/em> thk. Muhammed B\u00e2sil Uy\u00fbn es-S\u00fbd (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1423\/2002), 71.<\/p>\n

      [65]<\/a> Sa\u02bbleb\u00ee, 4: 348.<\/p>\n

      [66]<\/a> \u0130bn\u00fc\u2019l-Cevz\u00ee, 2: 204. Kr\u015f. \u0130z b. Abd\u00fcssel\u00e2m, 1: 532; Beyd\u00e2v\u00ee, N\u00e2s\u0131r\u00fcdd\u00een Eb\u00fb Sa\u00eed (Eb\u00fb Muhammed) Abdull\u0101h b. \u00d6mer b. Muhammed el-Beyz\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), 3: 56; \u00c2l\u00fbs\u00ee, 5: 184.<\/p>\n

      [67]<\/a> Eb\u00fc\u2019l-K\u0101s\u0131m Zeyn\u00fclisl\u00e2m Abd\u00fclker\u00eem b. Hev\u00e2zin b. Abdilmelik el-Ku\u015feyr\u00ee, Let\u00e2if\u00fc\u2019l-i\u015f\u00e2r\u00e2t,<\/em> thk. \u0130brahim el-Besy\u00fbn\u00ee (M\u0131s\u0131r, el-Hey\u2019et\u00fc\u2019l-M\u0131sr\u0131yyet\u00fc\u2019l-\u00c2mme li\u2019l-K\u00fct\u00fcb, ts.), 1: 619.<\/p>\n

      [68]<\/a> \u0130bn C\u00fczey, Eb\u00fc\u2019l-K\u0101s\u0131m Muhammed b. Ahmed b. Muhammed el-Kelb\u00ee el-G\u0131rn\u00e2t\u00ee, et-Tesh\u00eel li-ul\u00fbmi\u2019t-Tenz\u00eel, <\/em>thk. Abdullah el-H\u00e2lid\u00ee (Beyrut: D\u00e2ru\u2019l-Erkam b. Ebi\u2019l-Erkam, 1416), 1: 325.<\/p>\n

      [69]<\/a> Eb\u00fc\u2019l-Hasen Al\u00e2\u00fcdd\u00een Al\u00ee b. Muhammed b. \u0130br\u00e2h\u00eem el-H\u00e2zin el-Ba\u011fd\u00e2d\u00ee, L\u00fcb\u00e2b\u00fc\u2019t-te\u2019v\u00eel f\u00ee me\u02bb\u00e2ni\u2019t-Tenz\u00eel, <\/em>tash. Muhammed Ali \u015e\u00e2hin (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1415), 2: 306.<\/p>\n

      [70]<\/a> Eb\u00fb Hayy\u00e2n, 5: 308; Eb\u00fc\u2019l-Abb\u00e2s \u015eih\u00e2b\u00fcdd\u00een Ahmed b. Y\u00fbsuf b. \u0130br\u00e2h\u00eem (Abdidd\u00e2im) es-Sem\u00een el-Haleb\u00ee (\u00f6. 756\/1355), ed-D\u00fcrr\u00fc\u2019l-mas\u00fbn f\u00ee ul\u00fbmi\u2019l-Kit\u00e2bi\u2019l-Mekn\u00fbn, <\/em>thk. Ahmet Muhammet el-Harr\u00e2t (D\u0131me\u015fk: D\u00e2ru\u2019l-Kalem, ts.), 5: 595.<\/p>\n

      [71]<\/a> el-Had\u00eed 57\/28; \u0130bn Kes\u00eer, 4: 43.<\/p>\n

      [72]<\/a> Bkz. Eb\u00fb Abdirrahm\u00e2n el-Hal\u00eel b. Ahmed b. Amr b. Tem\u00eem el-Fer\u00e2h\u00eed\u00ee\u00a0(el-F\u00fcrh\u00fbd\u00ee), Kit\u00e2bu\u2019l-Ayn<\/em>, thk. Dr. Mehd\u00ee el-Mahz\u00fbm\u00ee – Dr. \u0130brahim es-S\u00e2mirr\u00e2\u00ee (D\u00e2ru\u2019l-Hil\u00e2l, ts.), 3: 66-67; Eb\u00fb Bekr Muhammed b. el-Hasen b. D\u00fcreyd el-Ezd\u00ee el-Basr\u00ee, Cemheret\u00fc\u2019l-luga,<\/em> thk. Remz\u00ee M\u00fcn\u00eer Ba\u02bblebek\u00ee (Beyrut: D\u00e2ru\u2019l-\u0130lm li\u2019l-Mel\u00e2y\u00een, 1987), \u201c\u062d\u0643\u0645\u201d md., 1: 564; \u0130bn F\u00e2ris, Mu\u2019cemu Mek\u00e2y\u00eesi\u2019l-Lu\u011fa, <\/em>\u201c\u062d\u0643\u0645\u201d md., 2: 91.<\/p>\n

      [73]<\/a> Hal\u00eel b. Ahmed, Ayn, <\/em>\u201c\u062d\u0643\u0645\u201d md., 3: 66.<\/p>\n

      [74]<\/a> \u0130bn D\u00fcreyd, Cemheret\u00fc\u2019l-luga,<\/em> \u201c\u062d\u0643\u0645\u201d md., 1: 564.<\/p>\n

      [75]<\/a> F\u00eer\u00fbz\u00e2b\u00e2d\u00ee, el-K\u0101m\u00fbs\u00fc\u2019l-muh\u00eet,<\/em> \u201c\u062d\u0643\u0645\u201d md., 1095.<\/em><\/p>\n

      [76]<\/a> F\u00eer\u00fbz\u00e2b\u00e2d\u00ee, el-K\u0101m\u00fbs\u00fc\u2019l-muh\u00eet,<\/em> \u201c\u062d\u0643\u0645\u201d md., 1095.<\/em><\/p>\n

      [77]<\/a> Elmal\u0131l\u0131, 1: 915.<\/p>\n

      [78]<\/a> el-Bakara 2\/231, 269; en-Nis\u00e2 4\/113; en-Nahl 16\/125.<\/p>\n

      [79]<\/a> el-En\u02bb\u00e2m 6\/89; Meryem 19\/12; Lokm\u00e2n 31\/12.<\/p>\n

      [80]<\/a> el-Bakara 2\/251; en-Nis\u00e2 4\/54; S\u00e2d 38\/20.<\/p>\n

      [81]<\/a> el-Bakara 2\/269.<\/p>\n

      [82]<\/a> en-Nahl 16\/125.<\/p>\n

      [83]<\/a> Eb\u00fc\u2019l-Hasen Muk\u0101til b. S\u00fcleym\u00e2n b. Be\u015f\u00eer el-Ezd\u00ee el-Belh\u00ee, el-Vuc\u00fbh ve\u2019n-Nez\u00e2ir<\/em>, haz. Ali \u00d6zek (\u0130stanbul: \u0130lm\u00ee Ne\u015friyat, 1993), 28-29.<\/p>\n

      [84]<\/a> Taber\u00ee, 3: 87.<\/p>\n

      [85]<\/a> Elmal\u0131l\u0131, 1: 915-928.<\/p>\n

      [86]<\/a> Taber\u00ee, 3: 87.<\/p>\n

      [87]<\/a> \u0130bn At\u0131yye, 1: 212.<\/p>\n

      [88]<\/a> Elmal\u0131l\u0131, 1: 929.<\/p>\n

      [89]<\/a> \u0130bn\u00fc\u2019l-Cevz\u00ee, 1: 470.<\/p>\n

      [90]<\/a> en-Nis\u00e2 4\/54; S\u00e2d 38\/20.<\/p>\n

      [91]<\/a> el-\u0130sr\u00e2 17\/39.<\/p>\n

      [92]<\/a> Lokm\u00e2n 31:13-19.<\/p>\n

      [93]<\/a> Bakara 2:269.<\/p>\n

      [94]<\/a> Bkz. Ku\u015feyr\u00ee, 1: 208.<\/p>\n

      [95]<\/a> Zemah\u015fer\u00ee, 1: 316.<\/p>\n

      [96]<\/a> et-Tevbe 9\/38.<\/p>\n

      [97]<\/a> el-Enf\u00e2l 8\/28.<\/p>\n

      [98]<\/a> el-Kehf 18\/46.<\/p>\n

      [99]<\/a> el-Ankeb\u00fbt 29\/64.<\/p>\n

      [100]<\/a> Semerkand\u00ee, 1: 179; Kurtub\u00ee, 3: 331.<\/p>\n

      [101]<\/a> Zemah\u015fer\u00ee, 1: 316.<\/p>\n

      [102]<\/a> \u0130bn \u00c2\u015f\u00fbr, 3: 61.<\/p>\n

      [103]<\/a> Taber\u00ee, 5: 576-579; 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), 2: 531-534; M\u00e2t\u00fcr\u00eed\u00ee, 2: 261-262; \u0130bn At\u0131yye, 1: 364.<\/p>\n","protected":false},"excerpt":{"rendered":"

      Kur\u2019\u00e2n\u2019a G\u00f6re Tevh\u00eed\u00ee D\u00fc\u015f\u00fcncenin \u00dc\u00e7 Denge Unsuru: M\u00eez\u00e2n, Furk\u0101n ve Hikmet[1]   \u00d6z Allah Te\u00e2l\u00e2 kullar\u0131n\u0131 yaratm\u0131\u015f ve onlar i\u00e7in en do\u011fru d\u00fc\u015f\u00fcnce sistemini ve hayat bi\u00e7imini vahiy yoluyla bildirmi\u015ftir.… <\/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":[],"class_list":["post-15662","post","type-post","status-publish","format-standard","hentry","category-tebligler"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p3G27m-44C","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15662","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=15662"}],"version-history":[{"count":1,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15662\/revisions"}],"predecessor-version":[{"id":15663,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15662\/revisions\/15663"}],"wp:attachment":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=15662"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=15662"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=15662"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}