{"id":15664,"date":"2018-11-15T13:01:46","date_gmt":"2018-11-15T11:01:46","guid":{"rendered":"http:\/\/www.kuranvesunnetyolunda.com\/?p=15664"},"modified":"2018-11-15T13:01:46","modified_gmt":"2018-11-15T11:01:46","slug":"peygamberlere-gelen-ilahi-mesaji-tamamlayici-uc-temel-olcu-mizan-furkan-ve-hikmet","status":"publish","type":"post","link":"https:\/\/www.kuranvesunnetyolunda.com\/?p=15664","title":{"rendered":"Peygamberlere Gelen \u0130lahi Mesaj\u0131 Tamamlay\u0131c\u0131 \u00dc\u00e7 Temel \u00d6l\u00e7\u00fc: M\u00eez\u00e2n, Furk\u0101n ve Hikmet"},"content":{"rendered":"

Murat Kaya[1]<\/a><\/p>\n

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

\u00d6ZET<\/strong><\/p>\n

\u0130nsan\u0131n, imtihan i\u00e7in yarat\u0131ld\u0131\u011f\u0131 d\u00fcnyada o imtihan\u0131 ba\u015farabilece\u011fi \u015fekilde do\u011fru bir hayat ya\u015fayabilmesi i\u00e7in bir tak\u0131m \u00f6l\u00e7\u00fclere ihtiyac\u0131 vard\u0131r. Bu ihtiyac\u0131 kar\u015f\u0131lamak \u00fczere Allah Te\u00e2l\u00e2 insanlar\u0131n en se\u00e7kinlerinden peygamberler g\u00f6ndermi\u015f ve onlara il\u00e2hi mesaj\u0131 ta\u015f\u0131y\u0131c\u0131 kitaplar vahyetmi\u015ftir. Peygamberler de kendilerine kendi dilleriyle iletilen bu kitaplar\u0131 tebli\u011f ve beyan ederek, insanlar\u0131 s\u0131rat-\u0131 m\u00fcstakime davet etmi\u015flerdir. \u015eu kadar var ki, Allah Te\u00e2l\u00e2\u2019n\u0131n peygamberlere iletti\u011fi bilgi sadece \u201ckitap\u201dla s\u0131n\u0131rl\u0131 kalmam\u0131\u015f, onlara \u201ckitap\u201dla birlikte, onun mana ve maksad\u0131n\u0131 destekleyip hedefine ula\u015fmas\u0131na yard\u0131m edici \u00fc\u00e7 temel \u00f6l\u00e7\u00fc daha l\u00fctfedilmi\u015ftir. Kur\u2019\u00e2n bunlar\u0131 M\u00eez\u00e2n<\/em>, Furk\u0101n<\/em> ve Hikmet<\/em> olarak isimlendirir. Bu \u00fc\u00e7 \u00f6l\u00e7\u00fcn\u00fcn ortak noktas\u0131 insanda bir kabiliyet h\u00e2line gelerek onun fikrine, s\u00f6z\u00fcne ve fiiline y\u00f6n vermeleri, en do\u011fruya isabet etmesini ve i\u015fini en g\u00fczel \u015fekilde yapmas\u0131n\u0131 sa\u011flamalar\u0131d\u0131r. Bunlar \u00f6ncelikle peygamberlere verilir, daha sonra takva sahibi salih kullara l\u00fctfedilir. Bu \u00f6l\u00e7\u00fcleri kullanabilecek seviyeye gelen bir insan, \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. D\u00fcnya hayat\u0131n\u0131 ayd\u0131nl\u0131k bir \u015fekilde ya\u015fad\u0131\u011f\u0131 gibi, \u00e7evresini de ayd\u0131nlat\u0131r ve ebed\u00ee hayatta \u00fcst\u00fcn bir mevki elde eder. Dolay\u0131s\u0131yla bu kavramlar \u00fczerinde \u0131srarla durup onlar\u0131 insanlar\u0131n \u015fuurlar\u0131na iyice yerle\u015ftirmelidir. \u0130\u015fte bu makalede bu \u00fc\u00e7 kavram\u0131n anlamlar\u0131 incelenerek \u201cpeygamber-il\u00e2hi kitap\u201dla ili\u015fkileri ba\u011flam\u0131nda birbirleriyle olan irtibatlar\u0131 ve birbirlerini tamamlay\u0131c\u0131 birer unsur olu\u015flar\u0131 tespit edilip temellendirilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Anahtar kelimeler:<\/strong> Kur\u2019\u00e2n, tefsir, m\u00eez\u00e2n, furk\u0101n, hikmet.<\/p>\n

 <\/p>\n

THREE FUNDAMENTAL MEASURE COMPLEMENTARY TO THE DIVINE MESSAGE <\/strong>COMING<\/strong> DOWN TO PROPHETS: MIZAN, FURKAN AND WISDOM<\/strong><\/p>\n

ABSTRACT<\/strong><\/p>\n

Of a human, who is created in the world for exam and who wants to be successful on this exam, in order for living a righteous life needs some measures. In order to meet this need, Allah has sent prophets by choosing from the most elite of the people and has revealed to them books bearing the message of divinity. The prophets, who were given books in their own language, also invited people by have been proclaiming these books. However, the information that Allah sends to the prophets is not limited to \u201cthe book\u201d, but together with \u201cthe book\u201d, three fundamental measures have been given to him that helps him to achieve his goals and aims. The Qur\u2019an calls them Mizan, Furkan and Wisdom. The common point in these measures is that they become as a personal ability making him to direct his idea, taking right action, and doing his job nicely. These are first given to the prophets, and then to the righteous people with piety. A person, who arrives at a level that can use these measurements, has reached a great deal of good, has had a light that illuminates his way and can be easily used whenever he needs. Such a human lives the world brightly, it enlightens its surroundings and acquires a superior position in eternal life. Therefore, these concepts must be firmly emphasized and they be placed well in people\u2019s consciousness. Therefore, in this article by examining the meanings of these three concepts, the relations among each other are being determined in the context of the \u201cprophet and divine book\u201d, and are being tried to be determined that they are the complement of each other.<\/p>\n

 <\/p>\n

STRUCTURED ABSTRACT<\/strong><\/p>\n

The Almighty Creator makes connection with human beings through divine revelation. He notifies his will, commandments and prohibitions with messengers who are chosen among the people. The revelations that come to the Prophets consist of pages and books. Are there other things given to the prophets except revelation? If so, what are these? According to those who claim that only the book has been given to the prophet, the messengers only convey the revelations, and their duties end. When it is accepted that other knowledge and abilities other than the book are given to the prophets, together with conveying the book, a duty of explication comes to the agenda. In this case, the messengers, with their words and lives, explain the divine revelation and they become an example to the people. Then their words and lives are of great importance to later people. In this article we will try to determine which of the above two claims is more accurate.<\/p>\n

According to the Qur\u2019an, it is stated that, the divine grace and help to the people through the prophets, are not limited to the book, besides that M\u00eez\u00e2n<\/em>, Furk\u0101n<\/em> and Wisdom<\/em> are also downloaded in support of it. These three Qur\u2019anic concepts have been scattered in commentaries and miscellaneous studies, but been not addressed collectively and in relation with the book and prophet. In this article we will bring together these explanations which are in various verses and try to show how it related to the book and the prophet.<\/p>\n

The Holy Qur\u2019an states that, besides divine books, the three fundamental measures has been given to prophets in order for them walking in the right way and telling this right way to the people. The commentators has giving the following meanings to the word m\u00eez\u00e2n<\/em>, one of these three measures, which take place in various verses: The measure and harmony in the universe, the justice, the balance, the righteousness in the Hereafter, mind, given provisions and Sharia to humans, the Qur\u2019an, the Prophet Muhammad (pbuh), human\u2019s sobriety in all acts and words, the action given against obedience and rebellion, to say the right word, a feature that given to prophets beside the book, ability and measure, bestowed on righteous people, the ability of doing everything fairly, that is, in a balanced and moderate manner, spiritual weight and value. The principal direction of m\u00eez\u00e2n<\/em> in which we want to draw attention is the fact that it is a measure, an intelligence and idea, which provides sobriety in actions and words and which includes the reason and balance which are also given to the prophets.<\/p>\n

It is seen that M\u00eez\u00e2n<\/em> is closely related to the prophets, the divine books and iron. M\u00eez\u00e2n<\/em> is ordered by the book and the prophet, who is the living example and representative of the m\u00eez\u00e2n<\/em>, conveys and explains the book which sent down to him. In conclusion, all three of them are related to each other, connected each other and they have a great meaning for people. From another point of view, while the boundaries of the book and religion are protected, the boundaries of life, property and property are preserved.<\/p>\n

M\u00eez\u00e2n<\/em> has a close relationship with the Qur\u2019an in particular. In Surat el-Rahman, Allah, first of all, speaks of the knowledge and then mentions the Qur\u2019an which contains the honorable knowledge among kinds of knowledge. Then he talks about justice, and then mentions the subject closely related to justice, this subject is the m\u00eez\u00e2n<\/em> that is, measure. The uses of the word Quran and the M\u00eez\u00e2n<\/em> in Qur\u2019an are similar to each other. The God Almighty, in the verses 7-9 of the Surat el-Rahman, uses the word m\u00eez\u00e2n<\/em> three times, each time with a different meaning. The God Almighty, in the verses 7-9 of the Surat-el-Rahman, uses the word m\u00eez\u00e2n<\/em> three times, each time with a different meaning. First, weighing instrument and placing this instrument; the latter, in the sense of \u201cdo not exceed the scale in weighting\u201d<\/em>; and the third, in the sense of \u201cdo not decrease anything that is measured and weighed\u201d<\/em> is used. In the same way, Allah has used the word Qur\u2019an as a infinitive form of the verb \u0642\u0631\u0623 (read) (Al-Qiyamah 75\/18), and as something that has been read (ism al-maf\u02bb\u00fbl) and as the book which contains something to read (in al-Qiyamah 75\/17, Ra\u02bbd 13\/31). There is also a similarity between the Qur\u2019an and m\u00eez\u00e2n<\/em> in terms of weight meaning. There is a knowledge in the Qur\u2019an not found in other books; and there is a justice in m\u00eez\u00e2n<\/em> that is not found in other tools.<\/p>\n

Furk\u0101n<\/em>, the second measure, has been given the meanings of help, victory, spaciousness, way out, getting rid of doubts, salvation, splitting of the sea, miracles, separating between right and wrong. At the same time, furk\u0101n<\/em>, as the name and the qualification of the divine books and especially of the Qur\u2019an, is tools and the abilites of all kinds of material and spiritual which make distinction between the right and the wrong given to the prophet and to the believers old or new, every event that separates the right from the wrong, every action of Allah and his creatures has been named as furk\u0101n<\/em>. Furk\u0101n<\/em>, which we are more concerned with, is the ability to distinguish between right and wrong. Allah gives a light and a testimony to the hearts of His prophets, and they easily separate between right and wrong.<\/p>\n

The third measure is the wisdom<\/em>. The commentators have stated that the wisdom<\/em> in the Qur\u2019an is the specific provisions, orders, and rulings given to the prophets by the book, but different from it. As a matter of fact, Allah declares that together with the book, he has revealed wisdom<\/em> to the Prophet and taught him things he does not know. The commentators say that the wisdom<\/em> in these kinds of signs is that the Prophet has explained in detail the forbidden things, hell, orders, prohibitions, provisions, good news and warnings that are described in the Qur\u2019an in a concise manner. The fact that the Prophet Muhammad was sent to teach the Book and wisdom<\/em> in it reveals the fact that wisdom<\/em> is different from the Qur\u2019an.<\/p>\n

Wisdom<\/em>, which is closely related to science, reason, understanding, experience, revelation, inspiration and justice, is an understanding and an ability that knows exactly what he knows, does what he does best, and gets all useful things by staying away from harmful.<\/p>\n

As for the relationship between wisdom<\/em> and the book; wisdom<\/em> is the book itself and its advices and at the same time as it is the applications and explanations that explain and provide a thorough understanding of the book. The wisdom<\/em> in the Prophet is a sharp understanding, a right idea, a best way of knowing, reaching to goodness, and protection from evil, and a solid experience. At the same time, we can say that it is a measure and a capability that will help to distinguish between good and evil and between right and wrong, to determine truth. The Prophet, whom Allah has given the wisdom<\/em>, explains the book with it and shows how to apply it in the most beautiful way, everything is done as it should be.<\/p>\n

We also see that wisdom<\/em> has a very close sense of meaning with the words m\u00eez\u00e2n<\/em> and furk\u0101n<\/em>. Because the concepts of m\u00eez\u00e2n<\/em>, furk\u0101n<\/em> and wisdom<\/em> are combined in the meanings of judgment, decency and domination. A prophet, or a righteous believer, by ruling with divine decrees sent down by Allah, distinguishes the truth from the wrong and leads to a proper act, by directing people to right path Thus, he has done a precise, accurate and solid work.<\/p>\n

The common point in these measures is that they become as a personal ability making him to direct his idea, taking right action, and doing his job nicely. These are first given to the prophets, and then to the righteous people with piety. A person, who arrives at a level that can use these measurements, has reached a great deal of good, has had a light that illuminates his way and can be easily used whenever he needs. Such a human lives the world brightly, it enlightens its surroundings and acquires a superior position in eternal life.<\/p>\n

Key words:<\/strong> Qur\u2019an, Commentary, m\u00eez\u00e2n, furk\u0101n, wisdom<\/p>\n

 <\/p>\n

Giri\u015f<\/strong><\/p>\n

Allah Te\u00e2l\u00e2 insanl\u0131\u011fa hakk\u0131, adaleti, do\u011fruyu ve g\u00fczeli \u00f6\u011fretmek ve bu faziletlerin anla\u015f\u0131l\u0131p benimsenmesi ve ya\u015fanmas\u0131 hususunda bilfiil \u00f6rnek olmak i\u00e7in peygamberler g\u00f6ndermi\u015f, onlar\u0131n kalplerine de hakka k\u0131lavuzluk edecek (hidayet) mahiyette kitaplar indirmi\u015ftir. Fakat Kur\u2019\u00e2n\u2019a bak\u0131ld\u0131\u011f\u0131nda peygamberler vas\u0131tas\u0131yla insanlara olan ilah\u00ee l\u00fctuf ve yard\u0131m\u0131n sadece kitap<\/em>la s\u0131n\u0131rl\u0131 kalmad\u0131\u011f\u0131, bunun yan\u0131nda ona destek mahiyetinde M\u00eez\u00e2n<\/em>, Furk\u0101n<\/em> ve Hikmet<\/em>\u2019in de indirildi\u011fi ifade edilmektedir. Bu \u00e7al\u0131\u015fmada, n\u00fcb\u00fcvvet ve risaletin tamamlay\u0131c\u0131 bir unsuru olarak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz bu \u00fc\u00e7 Kur\u2019\u00e2n kavram\u0131n\u0131 ve bunlar\u0131n hem peygamberlik ve kitapla ilgisini hem de kendi aralar\u0131ndaki ba\u011flant\u0131y\u0131 tespit etmeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

 <\/p>\n

    \n
  1. Kavramsal \u00c7er\u00e7eve<\/strong><\/li>\n<\/ol>\n

    1.1. M\u00eez\u00e2n<\/strong><\/p>\n

    Peygamber ve ilahi kitapla ba\u011flant\u0131s\u0131 itibariyle ilk ele al\u0131nmas\u0131 gereken kavram\u0131n m\u00eez\u00e2n<\/em> oldu\u011funu s\u00f6yleyebiliriz. \u201cM\u00eez\u00e2n\u201d kelimesi, ad\u00e2leti g\u00f6zetme, dengede tutma, istikamet, sa\u011flaml\u0131k, g\u00f6r\u00fc\u015fte isabet ve ak\u0131l kuvvetine del\u00e2let eden Ve-ze-ne (\u0648\u0632\u0646) k\u00f6k\u00fcnden t\u00fcremi\u015f bir isimdir (\u0130bn F\u00e2ris, 1399, 6: 107)[2]<\/a>. Masdar olarak vezn<\/em>, ayn\u0131 zamanda a\u011f\u0131rl\u0131k ve hafifli\u011fi tartma i\u015flemidir. Bu sebeple kendisiyle e\u015fyan\u0131n tart\u0131ld\u0131\u011f\u0131 \u00e2lete \u0645\u0650\u064a\u0632\u0627\u0646\u064c (\u00e7. \u0645\u064e\u0648\u064e\u0627\u0632\u064a\u0646) denir. M\u00eez\u00e2n<\/em>\u2019\u0131n adalet, miktar ve bir \u015feyin ortas\u0131 manalar\u0131 da vard\u0131r. Tek bir tart\u0131 \u00e2letine bile, \u00fczerinde tart\u0131lan a\u011f\u0131rl\u0131klar sebebiyle \u00e7o\u011ful kal\u0131b\u0131yla mev\u00e2z\u00een<\/em> denilebilir. (\u0130bn Manz\u00fbr, 1414, 13: 446-448; F\u00eer\u00fbz\u00e2b\u00e2d\u00ee, 1426: 1238) Eb\u00fc\u2019l-Bek\u00e2\u2019n\u0131n (\u00f6. 1095\/1684) tespitine g\u00f6re m\u00eez\u00e2n<\/em> Kur\u2019\u00e2n\u2019da hesaba \u00e7eken Z\u00e2t itibariyle m\u00fcfred, hesaba \u00e7ekilenler itibara al\u0131narak cemi laf\u0131zla zikredilmi\u015ftir. (t.y.: 946) M\u00eez\u00e2n<\/em> kelimesiyle Kur\u2019\u00e2n, k\u00e2inattaki dengeye (el-Hicr 15\/19, 21; er-Rahman 55\/7, 8, 9; I\u015f\u0131k, 2014: 84-94), ahl\u00e2k\u00ee ve huk\u00fbk\u00ee bir esas olarak \u00f6l\u00e7\u00fc ve tart\u0131da \u00e2dil davranmaya (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), \u00e2hiretteki hesab\u0131n kusursuz bir ad\u00e2letle yerine getirilece\u011fine (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) ve peygamberlere kitab\u0131n yan\u0131nda verilen bir \u00f6zellik, k\u00e2biliyet ve \u00f6l\u00e7\u00fcye i\u015faret eder (e\u015f-\u015e\u00fbr\u00e2 42\/17; el-Had\u00eed 57\/25). Peygamberlere ihsan edilen bu \u00f6l\u00e7\u00fc, mihenk ve k\u00e2biliyetin, di\u011fer se\u00e7kin insanlara verildi\u011fi de anla\u015f\u0131lmaktad\u0131r[3]<\/a>. Ancak konunun bu y\u00f6n\u00fcn\u00fc ba\u015fka bir \u00e7al\u0131\u015fmaya b\u0131rakarak biz bu makalemizde m\u00eez\u00e2n<\/em>\u0131n peygamberlerle ilgili y\u00f6n\u00fcn\u00fc ara\u015ft\u0131rmaya gayret edece\u011fiz.<\/p>\n

     <\/p>\n

    1.2. Furk\u0101n<\/strong><\/p>\n

    Peygamber ve il\u00e2h\u00ee kitapla ba\u011flant\u0131s\u0131 y\u00f6n\u00fcnden inceleyece\u011fimiz ikinci kavram Furk\u0101n\u2019d\u0131r. \u201cFurk\u0101n\u201d kelimesi, \u201ciki \u015feyin aras\u0131n\u0131 ay\u0131rmak, birini di\u011ferinden tefrik ve temyiz etmek\u201d manalar\u0131na gelen Fe-ra-ka (\u0641\u0631\u0642) k\u00f6k\u00fcnden gelir (\u0130bn F\u00e2ris, 1399, 4: 493-494; Elmal\u0131l\u0131, 1993, 1: 353). Dolay\u0131s\u0131yla Furk\u0101n<\/em> masdar olarak \u201cay\u0131rmak\u201d, isim olarak ise \u201cay\u0131ran \u015fey\u201d anlam\u0131n\u0131 ta\u015f\u0131r. Bu ay\u0131rma i\u015fi de bazen h\u00fck\u00fcmle, bazen kurtarma ile bazen de bir delil ortaya koymak ve yard\u0131m etmek gibi hakla bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran eylem ve olaylarla olur (Taber\u00ee, 1420, 1: 99). Nitekim Bedir Gazvesi, hak ile b\u00e2t\u0131l\u0131 ay\u0131rd\u0131\u011f\u0131 (M\u00fcc\u00e2hid b. Cebr, 1410: 355; Taber\u00ee, 1420, 13: 560-563), M\u00fcsl\u00fcmanlar\u0131n zafer kazan\u0131p d\u00fc\u015fmanlar\u0131na \u00fcst\u00fcn geldiklerini g\u00f6sterdi\u011fi i\u00e7in Yevm\u00fc\u2019l-Furk\u0101n<\/em> diye isimlendirilmi\u015ftir (el-Enf\u00e2l 8\/41; Taber\u00ee, 1420, 13: 560)[4]<\/a>.<\/p>\n

    Furk\u0101n esas itibariyle, peygamberlerin, 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. Bu say\u0131lanlar\u0131n ilk s\u0131ras\u0131nda Kur\u2019\u00e2n-\u0131 Ker\u00eem bulunmaktad\u0131r. Muhtemelen bu sebepledir ki \u201cFurk\u0101n\u201d<\/em>, onun isimlerinden biri olmu\u015ftur (el-Furk\u0101n 25\/1; Taber\u00ee, 1420, 1: 93; R\u00e2z\u00ee, 1420, 24: 429). Nitekim Buh\u00e2r\u00ee (\u00f6. 256\/870), Kur\u2019\u00e2n\u2019\u0131n, hakk\u0131 b\u00e2t\u0131ldan ay\u0131rd\u0131\u011f\u0131 i\u00e7in \u201cFurk\u0101n\u201d diye isimlendirildi\u011fini s\u00f6ylemi\u015ftir (1992: \u201cTefs\u00eer\u201d, 24\/1; \u0130bn F\u00e2ris, 1399, 4: 494). Yine \u0130bn D\u00fcreyd (\u00f6. 321\/933) de onun iman ile k\u00fcfr\u00fcn aras\u0131n\u0131 ay\u0131rmas\u0131 sebebiyle b\u00f6yle isimlendirilmi\u015f olabilece\u011fini ifade etmi\u015ftir (1987, 3: 1238). Seyyid \u015eerif C\u00fcrc\u00e2n\u00ee (\u00f6. 816\/1413) ise furk\u0101n<\/em>\u0131, \u201chak ile b\u00e2t\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran tafs\u00eel\u00ee ilim\u201d diye tarif etmi\u015ftir (t.y.: 166). 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. O, ihtiv\u00e2 etti\u011fi h\u00fcccetler, deliller, farz ve di\u011fer h\u00fck\u00fcmlerle \u00e7izdi\u011fi hudutlar 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 (Taber\u00ee, 1420, 1: 99). O, hakt\u0131r; do\u011fruyu, hakikati bildirir ve kendisine sar\u0131lanlar\u0131 en do\u011fru ve en sa\u011flam yola g\u00f6t\u00fcr\u00fcr (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). Di\u011fer il\u00e2hi kitaplar da bu a\u00e7\u0131dan Kur\u2019\u00e2n ile ayn\u0131 \u00f6zellikleri ta\u015f\u0131maktad\u0131r. Ancak biz burada furk\u0101n<\/em>\u0131n il\u00e2h\u00ee kitaplar\u0131n yan\u0131nda peygamberlere verilen hakla bat\u0131l\u0131, do\u011fruyla yanl\u0131\u015f\u0131 ay\u0131r\u0131c\u0131 kuvvet ve k\u00e2biliyet anlam\u0131 \u00fczerinde duraca\u011f\u0131z.<\/p>\n

     <\/p>\n

    1.3. Hikmet<\/strong><\/p>\n

    Peygamber ve il\u00e2h\u00ee kitapla ba\u011flant\u0131s\u0131 olan \u00fc\u00e7\u00fcnc\u00fc kavram \u201cHikmet\u201dtir. Hikmet<\/em> kelimesi l\u00fcgat olarak \u201cmen etme\u201d anlam\u0131na gelen Ha-ke-me (\u062d\u0643\u0645) k\u00f6k\u00fcnden gelir. Hayvan\u0131 ko\u015fmaktan engelledi\u011fi i\u00e7in geme hakemet\u00fc\u2019l-lic\u00e2m <\/em>veya hakemet\u00fc\u2019d-d\u00e2bbe<\/em> denilmi\u015ftir. Akl\u0131n\u0131 kullanamayan 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. Dolay\u0131s\u0131yla Hikmet<\/em> de insan\u0131 cehaletten ve yanl\u0131\u015f i\u015fler yapmaktan al\u0131koydu\u011fu i\u00e7in b\u00f6yle isimlendirilmi\u015ftir (Bkz. Hal\u00eel b. Ahmed, t.y., 3: 66-67; \u0130bn D\u00fcreyd, 1987, 1: 564; \u0130bn F\u00e2ris, 1399, 2: 91). 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 (t.y., 3: 66). \u0130bn D\u00fcreyd, \u201cSana \u00f6\u011f\u00fct veren, seni s\u0131n\u0131rlayan, iyili\u011fe \u00e7a\u011f\u0131ran veya \u00e7irkinlikten nehyeden her s\u00f6z hikmettir\u201d der (1987, 1: 564). 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[5]<\/sup><\/a>. Elmal\u0131l\u0131 Muhammed Hamdi Efendi (\u00f6. 1942), hikmetin iki esas y\u00f6n\u00fcne dikkat \u00e7ekerek \u201cMasdar 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\u201d der (1993, 1: 915). 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

    \u0130lk d\u00f6nem m\u00fcfessirlerinden Muk\u00e2til b. S\u00fcleym\u00e2n (\u00f6. 150\/767), hikmet <\/em>kelimesinin Kur\u2019\u00e2n\u2019\u0131n \u00f6\u011f\u00fctleri (el-Bakara 2\/231, 269; en-Nis\u00e2 4\/113; en-Nahl 16\/125), anlay\u0131\u015f, ilim (el-En\u02bb\u00e2m 6\/89; Meryem 19\/12; Lokm\u00e2n 31\/12), n\u00fcb\u00fcvvet (el-Bakara 2\/251; en-Nis\u00e2 4\/54; S\u00e2d 38\/20), Kur\u2019\u00e2n\u2019\u0131n tefsiri (el-Bakara 2\/269) ve Kur\u2019\u00e2n (en-Nahl 16\/125) manalar\u0131na geldi\u011fini s\u00f6yler (1993: 28-29). Elmal\u0131l\u0131\u2019n\u0131n hikmetle ilgili tespitleri aras\u0131nda ise \u015fu manalar \u00f6n plana \u00e7\u0131kar:<\/p>\n

    – Hikmet, ilim ve amelde ihk\u00e2m (sa\u011flaml\u0131k), s\u00f6z ve fiilde isabettir. S\u00f6zde isabet hakka, fiilde isabet hayra y\u00f6neliktir. Hikmete ters olan isabetsiz ve yanl\u0131\u015f bir fiil, hem fiili yapana hem de e\u015fyaya zarar verir ve telafisi olmayan bir ceza ile kar\u015f\u0131l\u0131k bulabilir. Ki\u015fi yarat\u0131l\u0131\u015f gayesini, f\u0131tr\u00ee \u00f6zelliklerini ve sosyal stat\u00fcs\u00fcn\u00fc iyi anlay\u0131p ona g\u00f6re hareket etmez ve haddini a\u015farsa, \u0131st\u0131rabl\u0131 tecr\u00fcbeler ya\u015fayarak sonunda bunlar\u0131 anlar (Ko\u00e7o\u011flu, 2017: 508).<\/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

    – Hikmet<\/em> bir n\u00fbrdur ki vesvese ile makam\u0131n aras\u0131 bununla ayr\u0131l\u0131r (1993, 1: 915-929). Nitekim \u0130bn Zeyd de (\u00f6. 182\/798-799) daha \u00f6nce hikmet<\/em>i, bu son maddeye yak\u0131n olarak \u201cAllah\u2019\u0131n kalpte yaratt\u0131\u011f\u0131 ve kendisiyle o kulunu nurland\u0131rd\u0131\u011f\u0131 bir \u015fey\u201d diye tarif etmi\u015ftir (Taber\u00ee, 1420, 3: 87). \u0130bn At\u0131yye de (\u00f6. 541\/1147) ayn\u0131 minvalde, \u201chikmet<\/em>, dinde f\u0131k\u0131h ve bir seciye ve Allah\u2019tan bir n\u00fbr olan anlay\u0131\u015ft\u0131r\u201d tarifini nakleder (1422, 1: 212). \u015eunu da ifade edelim ki hikmet<\/em> kelimesi Kur\u2019\u00e2n\u2019da i\u015ftirak-i m\u00e2nev\u00ee veya lafz\u00ee ile \u00e7e\u015fitli manalarda kullan\u0131ld\u0131\u011f\u0131 i\u00e7in yerine g\u00f6re tefsir edilmesi gerekir (Elmal\u0131l\u0131, 1993, 1: 915). Biz ise yine burada hikmet<\/em> kavram\u0131n\u0131n \u00f6zellikle peygamber ve kitapla ili\u015fkisini tespit ve a\u00e7\u0131klamaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

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

      \n
    1. M\u00eez\u00e2n<\/em>, Furk\u0101n<\/em> ve Hikmet<\/em>\u2019in \u0130l\u00e2hi Kitap ve Peygamberle \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Peygamberlere l\u00fctfedilen bu \u00fc\u00e7 \u00f6l\u00e7\u00fcn\u00fcn peygamberler ve onlara indirilen il\u00e2h\u00ee kitaplarla yak\u0131n bir al\u00e2kas\u0131 vard\u0131r. Kur\u2019\u00e2n\u2019daki ilgili ayetler \u00e7er\u00e7evesinde bu ba\u011flant\u0131n\u0131n y\u00f6nleri ve boyutlar\u0131 incelemeye ve ara\u015ft\u0131rmaya de\u011fer bir mahiyet ve derinliktedir.<\/p>\n

       <\/p>\n

      2.1. M\u00eez\u00e2n<\/em>\u2019\u0131n \u0130lahi Kitap ve Peygamberle \u0130li\u015fkisi<\/strong><\/p>\n

      Kur\u2019\u00e2n-\u0131 Kerim\u2019de iki \u00e2yette m\u00eez\u00e2n<\/em> kavram\u0131n\u0131n kitap<\/em>la, bu \u00e2yetlerden birinde de onun kitap<\/em>la birlikte ayn\u0131 zamanda demirle ilgisine yer verilmektedir. Ancak hemen \u015funu belirtelim ki bu \u00e2yetlerde ge\u00e7en m\u00eez\u00e2n<\/em> kelimesinin tefsiri ve yorumuyla ilgili m\u00fcfessirler aras\u0131nda bir ittifaktan s\u00f6z etmek m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir. Bu \u00e2yetlerin ilkinde \u015f\u00f6yle buyrulur:<\/p>\n

      \u0627\u064e\u0644\u0644\u0651\u0670\u0647\u064f \u0627\u0644\u0651\u064e\u0640\u0630\u0653\u06ea\u064a \u0627\u064e\u0646\u0652\u0632\u064e\u0644\u064e \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u064e \u0628\u0650\u0627\u0644\u0652\u062d\u064e\u0642\u0651\u0650 \u0648\u064e\u0627\u0644\u0652\u0645\u06ea\u064a\u0632\u064e\u0627\u0646\u064e\u06dc \u0648\u064e\u0645\u064e\u0627 \u064a\u064f\u062f\u0652\u0631\u06ea\u064a\u0643\u064e \u0644\u064e\u0639\u064e\u0644\u0651\u064e \u0627\u0644\u0633\u0651\u064e\u0627\u0639\u064e\u0629\u064e \u0642\u064e\u0631\u06ea\u064a\u0628\u064c \ufd3f\u0661\u0667\ufd3e<\/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>(e\u015f-\u015e\u00fbr\u00e2 42\/17).<\/p>\n

      \u00c7o\u011funlukla burada ge\u00e7en kitap<\/em> Kur\u2019\u00e2n, m\u00eez\u00e2n<\/em> da adalet olarak anla\u015f\u0131lm\u0131\u015ft\u0131r. Allah Te\u00e2l\u00e2 insanlar aras\u0131ndaki anla\u015fmazl\u0131klar insafla, adaletle \u00e7\u00f6z\u00fcls\u00fcn ve onlar hakk\u0131nda Allah\u2019\u0131n kitapta emretti\u011fi h\u00fck\u00fcmlerle karar verilsin diye bu ikisini indirmi\u015ftir (Taber\u00ee, 1420, 21: 520). Kitab\u0131n cins ismi oldu\u011fu da s\u00f6ylenmi\u015ftir. Buna g\u00f6re Y\u00fcce Allah\u2019\u0131n sadece Kur\u2019\u00e2n\u2019\u0131 de\u011fil indirdi\u011fi b\u00fct\u00fcn kitaplar\u0131 hak ile indirdi\u011fi anla\u015f\u0131l\u0131r (Zemah\u015fer\u00ee, 1407, 4: 217; \u0130bn At\u0131yye, 1422, 5: 31).<\/p>\n

      M\u00e2t\u00fcr\u00eed\u00ee\u2019ye (\u00f6. 333\/944) g\u00f6re burada m\u00eez\u00e2n<\/em> adaletten kinayedir, \u00e7\u00fcnk\u00fc o adaletin tam olarak ger\u00e7ekle\u015fme yolu, vas\u0131tas\u0131 ve sebebidir (1426, 9: 117). M\u00eez\u00e2n olmadan adalet olmaz. Bunlar birbirinin l\u00e2z\u0131m-\u0131 gayr-i muf\u00e2r\u0131k\u0131d\u0131r. M\u00e2t\u00fcr\u00eed\u00ee\u2019ye g\u00f6re bu \u00e2yette m\u00eez\u00e2n<\/em> kelimesi kitab<\/em> kelimesi \u00fczerine atfedilirse \u201cKitab\u0131 hak ile indiren ve insanlar aras\u0131na adaleti indiren veya koydu\u011fu h\u00fck\u00fcmlerin \u00f6zelli\u011fi olarak adaleti indiren Allah\u2019t\u0131r\u201d manas\u0131 anla\u015f\u0131l\u0131r. M\u00eez\u00e2n<\/em>, hak<\/em> kelimesi \u00fczerine atfedilirse \u201cKitab\u0131 hem hak ile hem de insanlar aras\u0131ndaki anla\u015fmazl\u0131klar\u0131n \u00e7\u00f6z\u00fcm\u00fcnde uygulanacak h\u00fck\u00fcmleri bak\u0131m\u0131ndan adalet ile indiren Allah\u2019t\u0131r\u201d anlam\u0131na gelir (1426, 9: 117).<\/p>\n

      Baz\u0131 m\u00fcfessirler de m\u00eez\u00e2n<\/em>\u0131n indirilmesini, \u201cAllah\u2019\u0131n adaleti ve insaf\u0131 emretmesi, insanlara adaletle amel etmenin ilham edilmesi\u201d \u015feklinde anlam\u0131\u015flard\u0131r (Sa\u02bbleb\u00ee, 1422, 8: 307; \u0130bn\u00fc\u2019l-Cevz\u00ee, 1422, 4: 62). T\u0131pk\u0131 \u201cSize elbise indirdik\u201d <\/em>(el-A\u02bbr\u00e2f 7\/26) \u00e2yetinde oldu\u011fu gibi.<\/p>\n

      Bu \u00e2yetteki m\u00eez\u00e2n<\/em>a insanlar\u0131n kulland\u0131klar\u0131 ve hak sahibine hakk\u0131n\u0131n tam olarak verilmesinin vas\u0131tas\u0131 olan tart\u0131 \u00e2leti anlam\u0131 verenler de mevcuttur (Semerkand\u00ee, t.y., 3: 241; Sa\u02bbleb\u00ee, 1422, 8: 307; Zemah\u015fer\u00ee, 1407, 4: 217; \u0130bn At\u0131yye, 1422, 5: 31).<\/p>\n

      Alkame (\u00f6. 62\/682), m\u00eez\u00e2n<\/em>\u0131n Hz. Muhammed (s.a.v) oldu\u011funu s\u00f6ylemi\u015ftir. O, insanlar aras\u0131nda kitap<\/em> ile h\u00fckmeder (Sa\u02bbleb\u00ee, 1422, 8: 307; Savut, 2014: 467). Bu g\u00f6r\u00fc\u015f m\u00eez\u00e2n<\/em>\u0131n Peygamberimiz ile \u00e2deta ayn\u00eele\u015fti\u011fini, \u201c\u00d6mer\u00fc\u2019l-adl: adaletin ta kendisi olan \u00d6mer\u201d s\u00f6z\u00fcnde oldu\u011fu gibi Peygamberimiz\u2019in adeta m\u00eez\u00e2n\/adalet kesildi\u011fini g\u00f6stermektedir. Nitekim kendisini ganimetlerin taksiminde adaletsizlikle su\u00e7layan m\u00fcnaf\u0131klara cevap ve Peygamberimizin adaletini tevsik mahiyetinde; \u201cHi\u00e7bir peygamberin em\u00e2nete h\u0131yanet etmesi asla s\u00f6z konusu olamaz. Kim b\u00f6yle bir haks\u0131zl\u0131k yaparsa, k\u0131yamet g\u00fcn\u00fc h\u0131y\u00e2net etti\u011fi \u015feyin g\u00fcnah\u0131yla gelecektir. Sonra herkese yapt\u0131\u011f\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 tastamam \u00f6denecek ve hi\u00e7 kimseye haks\u0131zl\u0131k yap\u0131lmayacakt\u0131r\u201d <\/em>(\u00c2l-i \u0130mr\u00e2n 3\/161) \u00e2yeti n\u00e2zil olmu\u015ftur (V\u00e2hid\u00ee, 1411: 130).<\/p>\n

      Di\u011fer bir g\u00f6r\u00fc\u015fe g\u00f6re m\u00eez\u00e2n<\/em>, il\u00e2h\u00ee kitaplarda a\u00e7\u0131klan\u0131p da insanlar\u0131n amel etmesi gereken h\u00fck\u00fcmler ve buyruklard\u0131r (Kurtub\u00ee, 1384, 16: 15).<\/p>\n

      \u00c2yetteki m\u00eez\u00e2n<\/em>a verilen anlamlar\u0131 dikkatlice inceledi\u011fimizde netice itibariyle, peygamber, kitap ve<\/em> m\u00eez\u00e2n<\/em> aras\u0131nda s\u0131k\u0131 bir ba\u011f oldu\u011fu g\u00f6r\u00fclmektedir. Kitap<\/em>, m\u00eez\u00e2n<\/em>\u0131 emretmekte, m\u00eez\u00e2n<\/em>\u0131n adeta canl\u0131 \u00f6rne\u011fi ve temsilcisi olan peygamber<\/em> kendisine verilen m\u00eez\u00e2n<\/em> ile yine kendisine indirilen kitab<\/em>\u0131 tebli\u011f edip a\u00e7\u0131klamaktad\u0131r. Sonu\u00e7ta bunlar\u0131n her \u00fc\u00e7\u00fc de -insan v\u00fccudundaki damarlar\u0131n, kaslar\u0131n, et ve kemiklerin birbiriyle ilintili olarak bir b\u00fct\u00fcn te\u015fkil etti\u011fi gibi- birbiriyle ba\u011flant\u0131l\u0131, irtibatl\u0131 ve bir b\u00fct\u00fcnl\u00fck i\u00e7inde insanlar i\u00e7in \u00e7ok b\u00fcy\u00fck bir anlam ifade etmektedir. Bir ba\u015fka bak\u0131\u015f a\u00e7\u0131s\u0131ndan kitap<\/em>la dinin hudutlar\u0131 korunurken, m\u00eez\u00e2n<\/em>la da hayat\u0131n, mal\u0131n ve m\u00fclk\u00fcn hudutlar\u0131 korunmaktad\u0131r.<\/p>\n

      Peygamber, il\u00e2hi kitap ve m\u00eez\u00e2n kavramlar\u0131 aras\u0131nda var olan s\u0131k\u0131 ba\u011flant\u0131 ve ili\u015fki di\u011fer bir \u00e2yette \u015f\u00f6yle ifade edilmektedir:<\/p>\n

      \u0644\u064e\u0642\u064e\u062f\u0652 \u0627\u064e\u0631\u0652\u0633\u064e\u0644\u0652\u0646\u064e\u0627 \u0631\u064f\u0633\u064f\u0644\u064e\u0646\u064e\u0627 \u0628\u0650\u0627\u0644\u0652\u0628\u064e\u064a\u0651\u0650\u0646\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u064e\u0646\u0652\u0632\u064e\u0644\u0652\u0646\u064e\u0627 \u0645\u064e\u0639\u064e\u0647\u064f\u0645\u064f \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u064e \u0648\u064e\u0627\u0644\u0652\u0645\u06ea\u064a\u0632\u064e\u0627\u0646\u064e \u0644\u0650\u064a\u064e\u0642\u064f\u0648\u0645\u064e \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u064f \u0628\u0650\u0627\u0644\u0652\u0642\u0650\u0633\u0652\u0637\u0650\u06da \u0648\u064e\u0627\u064e\u0646\u0652\u0632\u064e\u0644\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u062d\u064e\u062f\u06ea\u064a\u062f\u064e \u0641\u06ea\u064a\u0647\u0650 \u0628\u064e\u0623\u0652\u0633\u064c \u0634\u064e\u062f\u06ea\u064a\u062f\u064c \u0648\u064e\u0645\u064e\u0646\u064e\u0627\u0641\u0650\u0639\u064f \u0644\u0650\u0644\u0646\u0651\u064e\u0627\u0633\u0650 \u0648\u064e\u0644\u0650\u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064e \u0627\u0644\u0644\u0651\u0670\u0647\u064f \u0645\u064e\u0646\u0652 \u064a\u064e\u0646\u0652\u0635\u064f\u0631\u064f\u0647\u064f \u0648\u064e\u0631\u064f\u0633\u064f\u0644\u064e\u0647\u064f \u0628\u0650\u0627\u0644\u0652\u063a\u064e\u064a\u0652\u0628\u0650\u06dc \u0627\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u0670\u0647\u064e \u0642\u064e\u0648\u0650\u064a\u0651\u064c \u0639\u064e\u0632\u06ea\u064a\u0632\u064c\u06df \ufd3f\u0662\u0665\ufd3e<\/p>\n

      \u201cBiz peygamberlerimizi 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>(el-Had\u00eed 57\/25)<\/p>\n

      \u0130nsanlar\u0131n adalet<\/em>i yerine getirmeleri i\u00e7in kitab<\/em>\u0131 ve m\u00eez\u00e2n<\/em>\u0131 Allah\u2019tan al\u0131p insanlara beyan eden ras\u00fcl<\/em>d\u00fcr. M\u00e2t\u00fcr\u00eed\u00ee \u00e2yete \u015fu manay\u0131 verir: Ras\u00fcllerle beraber, dinin ve hudutlar\u0131n\u0131n muhafaza edildi\u011fi kitab<\/em>\u0131 ve mallar\u0131n hududunun korundu\u011fu m\u00eez\u00e2n<\/em>\u0131 indirdik. M\u00eez\u00e2n<\/em> s\u00e2yesinde insanlar\u0131n mallar\u0131ndan ne fazla al\u0131n\u0131r, ne de onlara haklar\u0131 eksik verilir (1426, 9: 535).<\/p>\n

      Buradaki kitab<\/em>\u0131n da, b\u00fct\u00fcn ilah\u00ee kitaplar\u0131 ihtiva eden kitap cinsi oldu\u011funu s\u00f6yleyen m\u00fcfessirler olmu\u015ftur (\u0130bn At\u0131yye, 1422, 5: 269; \u0130bn \u00c2\u015f\u00fbr, 1984, 27: 416). Elmal\u0131l\u0131, \u201cKitap<\/em>tan murad cinstir. Yaz\u0131n\u0131n bildirilmesi de z\u0131mn\u0131ndad\u0131r\u201d der (1993, 6: 4756). \u00c2yette rus\u00fcl<\/em> kelimesinin cemi s\u00eegas\u0131nda olmas\u0131 da bu tercihi kuvvetlendirmektedir.<\/p>\n

      Baz\u0131 tefsirlerde m\u00eez\u00e2n<\/em>\u0131n yani terazinin N\u00fbh (a.s) zaman\u0131nda indirildi\u011fi ve ona verildi\u011fi s\u00f6ylenmi\u015ftir (Semerkand\u00ee, t.y., 3: 410; Zemah\u015fer\u00ee, 1407, 4: 480; R\u00e2z\u00ee, 1420, 29: 470; Beyd\u00e2v\u00ee, 1418, 5: 190). Ancak T\u00e2cu\u2019l-Kurr\u00e2 el-Kirm\u00e2n\u00ee (\u00f6. 505\/1111) bunu garip bir tefsir olarak g\u00f6r\u00fcr. Do\u011frusunun ise \u201cadalet ve ahk\u00e2m demek olan m\u00eez\u00e2n<\/em>\u0131 edinmenin ilham edilmesi\u201d oldu\u011funu s\u00f6yler (t.y., 2: 1050). \u0130bn At\u0131yye, \u201cinsanlar\u0131n adaleti yerine getirmeleri i\u00e7in\u201d <\/em>ifadesinin, m\u00eez\u00e2n<\/em>\u0131n adalet manas\u0131n\u0131 kuvvetlendirdi\u011fini belirtir (1422, 5: 269).<\/p>\n

      Elmal\u0131l\u0131, buradaki 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 (1993, 6: 4756).<\/p>\n

      Bu \u00e2yette bir de demir<\/em>den bahsedilmektedir. O da insanlar\u0131n kitap<\/em> ve m\u00eez\u00e2n<\/em>dan istifade edebilmeleri i\u00e7in gerekli olan \u00f6nemli bir \u00e2lettir. Demir<\/em>de \u201cb\u00fcy\u00fck bir kuvvet\u201d<\/em> oldu\u011fu bildirilmektedir ki o da kendisiyle sava\u015f yap\u0131lmas\u0131d\u0131r. Bir de onda \u201cinsanlar i\u00e7in faydalar\u201d<\/em> mevcuttur. \u0130nsanlar demirden \u00e7e\u015fitli maslahatlar\u0131, hayatlar\u0131 ve sanayileri i\u00e7in faydalan\u0131rlar. Demir b\u00fct\u00fcn sanatlarda ya \u00e2let olarak ya da hammadde olarak kullan\u0131l\u0131r. Allah Te\u00e2l\u00e2 demiri, din d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 k\u0131l\u0131\u00e7, m\u0131zrak ve di\u011fer silahlar\u0131 kullanarak Allah\u2019\u0131n dinine ve peygamberlerine, O\u2019nu g\u00f6rmedi\u011fi h\u00e2lde yard\u0131m edenleri ortaya \u00e7\u0131karmak i\u00e7in bu vas\u0131fta yaratm\u0131\u015ft\u0131r. Allah dilerse din d\u00fc\u015fmanlar\u0131n\u0131 kendisi hel\u00e2k edebilir, kimseye ihtiyac\u0131 yoktur, ancak m\u00fcsl\u00fcmanlar\u0131, kendisinden faydalanmalar\u0131 ve Allah\u2019\u0131n emrine uyarak sevaba nail olmalar\u0131 i\u00e7in cih\u00e2d ile m\u00fckellef k\u0131lm\u0131\u015ft\u0131r (Bkz. Zemah\u015fer\u00ee, 1407, 4: 480-481). \u201cBu, Allah\u2019\u0131n, dinine ve peygamberlerine gayba inanarak yard\u0131m edenleri belirlemesi i\u00e7indir\u201d<\/em> ifadesi, demirden kast\u0131n silah oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc kuvvetlendirmektedir (\u0130bn At\u0131yye, 1422, 5: 269).<\/p>\n

      Nitekim Fahreddin er-R\u00e2z\u00ee (\u00f6. 606\/1210), kitab<\/em>, m\u00eez\u00e2n<\/em> ve demir<\/em> aras\u0131ndaki s\u0131k\u0131 ili\u015fkiyi birka\u00e7 y\u00f6nden \u015f\u00f6yle izah etmeye \u00e7al\u0131\u015f\u0131r:<\/p>\n

        \n
      1. Kulun sorumlulu\u011fu yap\u0131lmas\u0131 gerekenin yap\u0131lmas\u0131 ve terkedilmesi gerekenin terkedilmesi olmak \u00fczere iki temel esasa dayan\u0131r. Yap\u0131lmas\u0131 gerekenlerden ruha ait olanlar bilgi t\u00fcr\u00fcnden, bedene ait olanlar da g\u00f6z, kulak, el, ayak gibi organlar\u0131n i\u015fleri nevindendir. Kitap<\/em>, ruhun ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layan ve ona ait i\u015flerin yap\u0131lmas\u0131na vesile olur. Zira hakk\u0131 bat\u0131ldan, delile dayal\u0131 olan\u0131 \u015f\u00fcpheliden ay\u0131ran odur. M\u00eez\u00e2n<\/em> da, yap\u0131lmas\u0131 gereken beden\u00ee fiillerin yerine getirilmesini sa\u011flayan vas\u0131tad\u0131r. \u00c7\u00fcnk\u00fc yap\u0131lmas\u0131 zor olan i\u015flerin \u00e7o\u011fu, insanlar\u0131n birbirleriyle olan ili\u015fkisine y\u00f6neliktir. M\u00eez\u00e2n<\/em> ise adaletin zul\u00fcmden, fazlal\u0131\u011f\u0131n noksanl\u0131ktan kendisiyle ay\u0131rt edildi\u011fi \u015feydir. Demir<\/em>e gelince, yap\u0131s\u0131nda \u015fiddetli bir sertlik bulunup gerekti\u011finde insanlar\u0131 l\u00fczumsuz i\u015flerden al\u0131koyucu bir \u00f6zelli\u011fe sahiptir. Netice itibariyle kitap<\/em> kuvve-i nazariyeye (inan\u00e7 ve d\u00fc\u015f\u00fcnce kudretine), m\u00eez\u00e2n<\/em> kuvve-i ameliyeye (gerekli amelleri yapma kudretine); demir<\/em> de, gereksiz olan g\u00fcnah i\u015fleri terk etme kudretine i\u015faret etmektedir.<\/li>\n
      2. Kulun muamelesi ya Yarat\u0131c\u0131 ile olur ki bunun yolunu il\u00e2h\u00ee kit\u00e2p<\/em> \u00f6\u011fretir. Ya da bu muamele yarat\u0131lanlar ile olur. Yarat\u0131lanlar\u0131n bir k\u0131sm\u0131 m\u00fc\u2019min karde\u015flerimiz olarak dostlar\u0131m\u0131z olsa da di\u011fer bir k\u0131sm\u0131 d\u00fc\u015fmanlar\u0131m\u0131zd\u0131r. Dostlara \u00e2dil bir \u015fekilde muamele etmek gerekir ki bu ancak m\u00eez\u00e2n<\/em> ile sa\u011flan\u0131r. D\u00fc\u015fmanlara muamele ise \u015fartlar gerektirdi\u011finde demir<\/em> (silah) ile olmak durumundad\u0131r.<\/li>\n
      3. \u0130nsanlar\u0131n bir k\u0131sm\u0131 \u00f6nde gidenlerdir (s\u00e2bik\u00fbn) ki bunlar halka kitab<\/em>\u0131n muktez\u00e2s\u0131na g\u00f6re muamele ederler. Kendilerine insafl\u0131 davran\u0131lmasa bile, onlar insafl\u0131 ve \u00e2dil olurlar. \u015e\u00fcpheli \u015feylerden uzak dururlar. Bir k\u0131sm\u0131 orta yolu izleyenlerdir (muktes\u0131d). Bunlar, insanlara insafl\u0131 davranan ve ba\u015fkalar\u0131ndan da insafl\u0131 davranmalar\u0131n\u0131 bekleyenlerdir. Dolay\u0131s\u0131yla bunlar i\u00e7in bir m\u00eez\u00e2n (\u00f6l\u00e7\u00fc) gereklidir. \u00dc\u00e7\u00fcnc\u00fc k\u0131s\u0131m ise zalimlerdir ki bunlar kendilerine \u00e2dil davran\u0131lmas\u0131n\u0131 istedikleri halde, ba\u015fkas\u0131na \u00e2dil davranmayan kimselerdir. Bunlar\u0131n zul\u00fcmlerini ve k\u00f6t\u00fcl\u00fcklerini demir<\/em> ile engellemek laz\u0131md\u0131r.<\/li>\n
      4. Din ya us\u00fbl veya f\u00fcru, bir di\u011fer if\u00e2deyle ya marifet veya ameldir. Us\u00fbl\u00fcn al\u0131naca\u011f\u0131 kaynak kitapt\u0131r. F\u00fcr\u00fbdan maksat ise insanlar\u0131n maslahatlar\u0131n\u0131n sa\u011fland\u0131\u011f\u0131 ve \u00e2dil d\u00fczenlerinin ger\u00e7ekle\u015ftirildi\u011fi i\u015fler ve amellerdir. Bu da ancak m\u00eez\u00e2n<\/em> ile elde edilir. Bin\u00e2enaleyh bu, adalete riayet etmeye bir i\u015farettir. Demir<\/em> ise, bu iki yolu terk edeni tedip etmek i\u00e7in kullan\u0131l\u0131r (1420, 29: 470).<\/li>\n<\/ol>\n

        Kitap<\/em>, m\u00eez\u00e2n<\/em> ve demir<\/em>in indirilmesinin sebebi Allah\u2019a ve resullerine 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 cihat i\u00e7in kullan\u0131l\u0131r. Bunlar\u0131 yapanlarla yapmayanlar birbirinden ayr\u0131l\u0131r (Bkz. Eb\u00fb Hayy\u00e2n, 1420, 10: 114). Bu \u00fc\u00e7\u00fcn\u00fcn indirilme sebebi insanlar\u0131n adaleti ikame etmeleridir. M\u00eez\u00e2n<\/em> ile insanlar aras\u0131 muameleler, kitab<\/em>a uymakla da \u00e2hirete dair meseleler dengede olur (\u00c2l\u00fbs\u00ee, 1415, 14: 188).<\/p>\n

        Bu \u00e2yette ayr\u0131ca kitap<\/em> ve m\u00eez\u00e2n<\/em>\u0131n, adaleti temin i\u00e7in asker\u00ee g\u00fcc\u00fc olan bir idareciye ihtiyac\u0131 oldu\u011funa i\u015faret edilmektedir. Zira nefsin tabiat\u0131nda ba\u015fkalar\u0131na zulmetme e\u011filimi vard\u0131r (\u00c2l\u00fbs\u00ee, 1415, 14: 188). Di\u011fer taraftan adalet de m\u00fclk\u00fcn temelidir. Bu ikisi birbirinden ayr\u0131lmayan iki temel unsurdur (Ba\u011fdemir, 2009: 283-284).<\/p>\n

        M\u00eez\u00e2n<\/em>\u0131n \u00f6zellikle Kur\u2019\u00e2n<\/em> ile s\u0131k\u0131 bir ili\u015fkisi vard\u0131r. R\u00e2z\u00ee bu ikisi aras\u0131nda \u015f\u00f6yle bir ba\u011f kurar. Ona g\u00f6re Rahm\u00e2n s\u00fbresinde bahsedilen \u201cm\u00eezan\u0131n konulmas\u0131\u201d<\/em> adalete i\u015farettir. Burada \u015f\u00f6yle bir incelik vard\u0131r: Allah Te\u00e2l\u00e2 Rahm\u00e2n s\u00fbresinde \u00f6nce ilimden bahsetti, pe\u015finden ilim \u00e7e\u015fitlerinin en \u015fereflisini ihtiva eden Kur\u2019\u00e2n\u2019\u0131 zikretti. Sonra adaletten bahsetti, pe\u015finden onu en yak\u0131ndan ilgilendiren hususu dile getirdi ki o da m\u00eez\u00e2n<\/em> yani \u00f6l\u00e7\u00fc-tart\u0131d\u0131r. Bu \u00e2yetler t\u0131pk\u0131, \u201cBiz, kitab\u0131 ve m\u00eez\u00e2n\u0131 indirdik\u201d <\/em>(el-Had\u00eed 57\/25) ayeti gibidir. Bu ikisi, insanlar Kitap\u2019la amel etsinler ve o Kitab\u2019\u0131n emretti\u011fi \u015feyi m\u00eez\u00e2n<\/em> ile yerine getirsinler diye indirilmi\u015ftir (R\u00e2z\u00ee, 1420, 29: 342).<\/p>\n

        M\u00eez\u00e2n<\/em> ile Kur\u2019\u00e2n<\/em> kelimelerinin Kur\u2019\u00e2n\u2019daki kullan\u0131l\u0131\u015flar\u0131 da birbirlerine benzemektedir. Cen\u00e2b-\u0131 Hak, Rahm\u00e2n s\u00fbresinin 7-9. \u00e2yetlerinde m\u00eez\u00e2n<\/em> kelimesini, her defas\u0131nda farkl\u0131 bir m\u00e2nada olmak \u00fczere \u00fc\u00e7 defa kullanm\u0131\u015ft\u0131r. Birincisi, tart\u0131 aleti ve o aletin konulmas\u0131; ikincisi, masdar m\u00e2nas\u0131na, \u201ctartmada haddi a\u015fmay\u0131n\u201d<\/em> anlam\u0131nda; \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise mef\u02bb\u00fbl manas\u0131nda, \u201c\u00f6l\u00e7\u00fclen-tart\u0131lan \u015feyleri eksik yapmay\u0131n\u201d<\/em> demektir. Allah Te\u00e2l\u00e2 bu \u00fc\u00e7 manay\u0131 da, daha \u015f\u00fcmull\u00fc olan m\u00eez\u00e2n<\/em> kelimesiyle ifade etmi\u015ftir. Bu kelime t\u0131pk\u0131 Kur\u2019\u00e2n<\/em> lafz\u0131na benzemektedir. Allah Te\u00e2l\u00e2 Kur\u2019\u00e2n<\/em> kelimesini, \u201cOnun okunmas\u0131n\u0131 takib et\u201d <\/em>(el-K\u0131y\u00e2me 75\/18) \u00e2yetinde masdar manas\u0131nda; \u201cOnun toplanmas\u0131 ve kur\u2019\u00e2n\u0131 bize aittir\u201d <\/em>(el-K\u0131y\u00e2me 75\/17) \u00e2yetinde \u201cokunan \u015fey\u201d manas\u0131nda ism-i mef\u02bb\u00fbl; \u201cE\u011fer kendisiyle da\u011flar\u0131n y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc bir Kur\u2019\u00e2n olsayd\u0131, elbette bu Kur\u2019\u00e2n olurdu\u201d <\/em>(er-Ra\u02bbd 13\/31) \u00e2yetinde ise \u201ci\u00e7inde okunan \u015feyin bulundu\u011fu kitap\u201d manas\u0131nda kullanm\u0131\u015ft\u0131r. Kur\u2019\u00e2n<\/em> ile tart\u0131 manas\u0131ndaki m\u00eez\u00e2n<\/em> aras\u0131nda \u015f\u00f6yle bir benzerlik de vard\u0131r: Kur\u2019\u00e2n\u2019da, di\u011fer kitaplarda bulunmayan bir ilim; m\u00eez\u00e2n<\/em>da da di\u011fer \u00e2letlerde bulunmayan bir adalet vard\u0131r (R\u00e2z\u00ee, 1420, 29: 343-344).<\/p>\n

        M\u00e2t\u00fcr\u00eed\u00ee, m\u00eez\u00e2n<\/em>\u0131n \u00fc\u00e7 t\u00fcrl\u00fc oldu\u011fundan bahsedildi\u011fini s\u00f6yleyerek birinci s\u0131rada akl<\/em>\u0131 zikreder (1426, 9: 464). Peygamberlerin fetanet s\u0131fat\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde m\u00eez\u00e2n<\/em>\u0131n bu y\u00f6nden de peygamberlerle s\u0131k\u0131 bir ili\u015fkisinin oldu\u011fu g\u00f6r\u00fcl\u00fcr.<\/p>\n

        M\u00eez\u00e2n<\/em>\u0131n hak<\/em> ile de s\u0131k\u0131 bir ili\u015fkisi oldu\u011fu s\u00f6ylenebilir. Allah, b\u00fct\u00fcn her \u015fey hak ve adalet \u00fczere olsun diye g\u00f6kleri ve yeri hak ve adaletle, hikmete uygun olarak yaratm\u0131\u015f (el-En\u02bb\u00e2m 6\/73; \u0130brahim 14\/19; el-H\u0131cr 15\/85; en-Nahl 16\/3; el-Ankeb\u00fbt 29\/44; ez-Z\u00fcmer 39\/5; ed-Duh\u00e2n 44\/38-39; el-C\u00e2siye 45\/22; el-Ahk\u00e2f 46\/3; et-Te\u011f\u00e2b\u00fcn 64\/3), Res\u00fbl<\/em>\u2019\u00fcn\u00fc hak ile g\u00f6ndermi\u015f (el-Bakara 2\/119; en-Nis\u00e2 4\/170; el-A\u02bbr\u00e2f 7\/43, 53; F\u00e2t\u0131r 35\/24), Kitab<\/em>\u2019\u0131 ve m\u00eez\u00e2n<\/em>\u0131 hak ile indirmi\u015f (el-Bakara 2\/176, 213, 252; \u00c2l-i \u0130mr\u00e2n 3\/3, 108; en-Nis\u00e2 4\/105; el-\u0130sr\u00e2 17\/105; e\u015f-\u015e\u00fbr\u00e2 42\/17; ez-Z\u00fcmer 39\/2, 41\u2026) ve hak ile h\u00fckmetmeyi emretmi\u015ftir (S\u00e2d 38\/22, 26). Bunun bir neticesi olarak insanlara da \u00f6l\u00e7\u00fcy\u00fc eksik yapmay\u0131p hak ve adaletle tartmalar\u0131n\u0131 emretmi\u015ftir (Bkz. \u0130bn Kes\u00eer, 1420, 7: 490). Dolay\u0131s\u0131yla hak<\/em> s\u0131fat\u0131 peygamberleri, kitaplar\u0131 ve m\u00eez\u00e2n<\/em>\u0131 bir \u00e7at\u0131 alt\u0131nda yani kendi g\u00f6lgesinde toplayabilmektedir.<\/p>\n

        Bu a\u00e7\u0131klamalardan hareketle m\u00eez\u00e2n<\/em>\u0131n, di\u011fer anlamlar\u0131 yan\u0131nda, peygamberlere verilen ve e\u015fya ve olaylardaki muv\u00e2zeneyi anlay\u0131p onu en g\u00fczel \u015fekilde ger\u00e7ekle\u015ftirebilen bir ak\u0131l, fir\u00e2set ve k\u00e2biliyeti ifade etti\u011fini s\u00f6yleyebiliriz. Bu s\u00e2yede peygamber, il\u00e2h\u00ee kitab\u0131n h\u00fck\u00fcmlerini de hakk\u0131yla anlay\u0131p onlar\u0131 \u00e2dil bir \u015fekilde tatbik edebilir.<\/p>\n

         <\/p>\n

        2.2. Furk\u0101n<\/em>\u2019\u0131n \u0130l\u00e2hi Kitap ve Peygamberle \u0130li\u015fkisi<\/strong><\/p>\n

        Furk\u0101n <\/em>kavram\u0131n\u0131n, \u00f6nceki peygamberler ve kitaplarla \u00e7ok yak\u0131n bir al\u00e2kas\u0131 oldu\u011fu anla\u015f\u0131lmaktad\u0131r (el-Bakara 2\/53, 185; \u00c2l-i \u0130mr\u00e2n 3\/4; el-Enbiy\u00e2 21\/48; el-Furk\u0101n 25\/1). Nitekim \u0130bn Abb\u00e2s (\u00f6. 68\/687-88), \u201cel-Furk\u0101n<\/em>; Tevrat, \u0130ncil, Zebur ve Furk\u0101n\u2019\u0131n hepsine de verilen bir isimdir\u201d demi\u015ftir (Taber\u00ee, 1420, 2: 70).<\/p>\n

         <\/p>\n

        2.2.1. \u00d6nceki \u0130lahi Kitaplar ve Peygamberlerle \u0130li\u015fkisi<\/strong><\/p>\n

        Bir k\u0131s\u0131m \u00e2yetlerden Furk\u0101n<\/em>\u2019\u0131n \u00f6nceki kitaplara s\u0131fat oldu\u011fu ve peygamberlere verildi\u011fi g\u00f6r\u00fclmektedir. Nitekim;<\/p>\n

        \u0648\u064e\u0627\u0650\u0630\u0652 \u0627\u0670\u062a\u064e\u064a\u0652\u0646\u064e\u0627 \u0645\u064f\u0648\u0633\u064e\u0649 \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u064e \u0648\u064e\u0627\u0644\u0652\u0641\u064f\u0631\u0652\u0642\u064e\u0627\u0646\u064e \u0644\u064e\u0639\u064e\u0644\u0651\u064e\u0643\u064f\u0645\u0652 \u062a\u064e\u0647\u0652\u062a\u064e\u062f\u064f\u0648\u0646\u064e<\/p>\n

        \u201cDo\u011fru yolu bulas\u0131n\u0131z diye Musa\u2019ya Kitab\u2019\u0131 ve furk\u0101n\u0131 verdik\u201d <\/em>(el-Bakara 2\/53) \u00e2yetindeki \u201cfurk\u0101n\u201d<\/em> kelimesine \u201chak ile bat\u0131l\u0131 ay\u0131rma\u201d manas\u0131 verildi\u011fi gibi \u201ckitab\u0131n kendisi furk\u0101nd\u0131r, hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran da odur\u201d diyen de olmu\u015ftur. Taber\u00ee de (\u00f6. 310\/922) bu ikinci manay\u0131 tercih etmi\u015f, furk\u0101n<\/em>\u2019\u0131n kitab\u0131n s\u0131fat\u0131 oldu\u011funu bildirmi\u015ftir (1420, 2: 70-71). \u0130bn Zeyd bu \u00e2yetteki furk\u0101n<\/em>\u2019\u0131n yevme\u2019l-furk\u0101n<\/em>\u2019daki ile ayn\u0131 manada oldu\u011funu ifade etmi\u015f, Allah Te\u00e2l\u00e2 Bedir g\u00fcn\u00fc Res\u00fblullah (s.a.v) ile m\u00fc\u015friklerin aras\u0131n\u0131 ay\u0131rd\u0131\u011f\u0131 gibi Musa\u2019ya da furk\u0101n<\/em> vererek yard\u0131m\u0131yla onu selamete \u00e7\u0131kar\u0131p kurtard\u0131\u011f\u0131n\u0131, b\u00f6ylece onunla Firavun ve kavminin aras\u0131n\u0131 ay\u0131rd\u0131\u011f\u0131n\u0131, hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran bir olay meydana getirdi\u011fini s\u00f6ylemi\u015ftir (Taber\u00ee, 1420, 2: 71). Yani burada furk\u0101n<\/em>\u2019a yard\u0131m ve zafer manas\u0131 verilmektedir. Zira zaferden \u00f6nce iki has\u0131m taraftan hangisinin galip, hangisinin ma\u011flup olaca\u011f\u0131 bilinmezken zaferden sonra \u00fcst\u00fcn olanla zay\u0131f olan a\u00e7\u0131k\u00e7a ayr\u0131lm\u0131\u015f olmaktad\u0131r (R\u00e2z\u00ee, 1420, 3: 514).<\/p>\n

        M\u00e2t\u00fcr\u00eed\u00ee, kendisinde hel\u00e2llar ve haramlar beyan edilip aralar\u0131 ayr\u0131ld\u0131\u011f\u0131 i\u00e7in kitab\u0131n furk\u0101n<\/em> diye isimlendirildi\u011fini ve bu vasfa sahip b\u00fct\u00fcn kitaplar\u0131n ayn\u0131 \u015fekilde tavsif edildi\u011fini s\u00f6ylemi\u015ftir (1426, 1: 461-462).<\/p>\n

        Nehh\u00e2s\u2019a (\u00f6. 338\/950) g\u00f6re bu \u00e2yetle ilgili olarak s\u00f6ylenen s\u00f6zlerin en g\u00fczeli M\u00fcc\u00e2hid\u2019in (\u00f6. 103\/721) s\u00f6z\u00fcd\u00fcr ki o da: \u201cFurk\u0101n,<\/em> Allah\u2019\u0131n Musa\u2019ya hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131rmay\u0131 \u00f6\u011fretmesidir\u201d (1421, 1: 53; Kurtub\u00ee, 1384, 1: 399; Sem\u00een el-Haleb\u00ee, t.y., 1: 359). Nitekim \u0130bn Kes\u00eer de (\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 (1420, 1: 261).<\/p>\n

        Yani furk\u0101n<\/em>\u2019\u0131n manalar\u0131 aras\u0131nda bir ay\u0131rma ve karar verme kabiliyetinden bahsedebiliriz. Elmal\u0131l\u0131, \u201cBurada at\u0131f hasebiyle furk\u0101n<\/em>\u2019\u0131n Hazreti Musa\u2019ya kitap ile beraber bah\u015fedilmi\u015f olan bir kudret-i h\u00e2kimiyet olmas\u0131 bizce daha m\u00fcteb\u00e2dir g\u00f6r\u00fcn\u00fcyor. T\u00fbr\u2019dan kitap ile avdetinde de bunun bir tecell\u00ee-i mahsusu olmu\u015ftur ki \u00e2t\u00eedeki \u00e2yet k\u0131smen bunun beyan\u0131 demektir\u201d (1993, 1: 353) diyerek bu k\u00e2biliyete vurgu yapar. Bir sonraki \u00e2yette Allah\u2019\u0131n Hz. Musa\u2019ya ba\u015fkaca bir kuvvet verdi\u011fine i\u015faret edildi\u011fini s\u00f6yleyerek art\u0131k onun Ben\u00ee \u0130sr\u00e2il \u00fczerinde icr\u00e2-y\u0131 ahk\u00e2ma ba\u015flad\u0131\u011f\u0131n\u0131, h\u00fck\u00fbmet nimetine n\u00e2il oldu\u011funu s\u00f6yler. H\u00fck\u00fbmetten kast\u0131 da \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131 idare etmek ve haklar\u0131nda h\u00fck\u00fcm vermektir. Nitekim Hz. Musa bu \u00e2yette onlara buza\u011f\u0131ya tapmakla kendilerine yaz\u0131k ettiklerini s\u00f6yleyerek onlar\u0131 tevbeye davet etmi\u015f, tevbe edenlerin g\u00fcnahta \u0131srar edenleri \u00f6ld\u00fcrmeleri h\u00fckm\u00fcn\u00fc vererek toplumu temizleme yoluna gitmi\u015ftir. Elmal\u0131l\u0131, tevbe ve katil emrinin, mes\u2019\u00fbliyeti Hz. Musa\u2019ya ait bir tasarruf-i niy\u00e2b\u00ee oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir ki furk\u0101n<\/em> kabiliyetinin de bu \u015fekilde tatbik edildi\u011fini ve burada tezah\u00fcr etti\u011fini ifade eder (el-Bakara 2\/54; 1993, 1: 354-355).<\/p>\n

        Yukar\u0131da ge\u00e7en \u00e2yetteki furk\u0101n<\/em>\u2019a yard\u0131m, zafer, ferah, \u00e7\u0131k\u0131\u015f yolu, \u015f\u00fcphelerden \u00e7\u0131k\u0131\u015f, kurtulu\u015f, denizin yar\u0131lmas\u0131, hakla bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran mucizeler gibi manalar da verilmi\u015ftir (Taber\u00ee, 1420, 1: 98-99; Semerkand\u00ee, t.y., 1: 53; Zemah\u015fer\u00ee, 1407, 1: 140; Eb\u00fb Hayy\u00e2n, 1420, 1: 326; Eb\u00fc\u2019s-S\u00fc\u00fbd, t.y., 1: 102; \u00c2l\u00fbs\u00ee, 1415, 1: 260; Elmal\u0131l\u0131, 1993, 1: 352-353) ki sonu\u00e7ta hepsi de ayn\u0131 manay\u0131 ifade etmektedir. Furk\u0101n <\/em>Tevrat\u2019\u0131n bir vasf\u0131 oldu\u011fu gibi onun yan\u0131nda Hz. Musa\u2019ya l\u00fctfedilen do\u011fruyu yanl\u0131\u015ftan ay\u0131rma kabiliyeti ve Hz. Musa\u2019n\u0131n hakl\u0131, Firavun ve avenesinin haks\u0131z oldu\u011funu ortaya koyan olaylar\u0131n tamam\u0131na verilen bir isimdir.<\/p>\n

        Furk\u0101n<\/em>\u2019\u0131n Tevrat\u2019la ilgisini g\u00f6steren bir \u00e2yet de \u015fudur:<\/p>\n

        \u0648\u064e\u0644\u064e\u0642\u064e\u062f\u0652 \u0627\u0670\u062a\u064e\u064a\u0652\u0646\u064e\u0627 \u0645\u064f\u0648\u0633\u0670\u0649 \u0648\u064e\u0647\u0670\u0631\u064f\u0648\u0646\u064e \u0627\u0644\u0652\u0641\u064f\u0631\u0652\u0642\u064e\u0627\u0646\u064e \u0648\u064e\u0636\u0650\u064a\u064e\u0653\u0627\u0621\u064b \u0648\u064e\u0630\u0650\u0643\u0652\u0631\u0627\u064b \u0644\u0650\u0644\u0652\u0645\u064f\u062a\u0651\u064e\u0642\u06ea\u064a\u0646\u064e<\/p>\n

        \u201cAndolsun, biz M\u00fbs\u00e2 ile H\u00e2r\u00fbn\u2019a, Allah\u2019a kar\u015f\u0131 gelmekten sak\u0131nanlar i\u00e7in o Furk\u0101n\u2019\u0131 (Tevrat\u2019\u0131) bir \u0131\u015f\u0131k ve \u00f6\u011f\u00fct olarak verdik\u201d <\/em>(el-Enbiy\u00e2 21\/48).<\/p>\n

        \u00c2yetteki furk\u0101n<\/em>\u2019\u0131 \u0130bn Zeyd \u201cAllah\u2019\u0131n Musa ve Harun\u2019a verdi\u011fi hakt\u0131r, Firavunla aralar\u0131n\u0131 ay\u0131rm\u0131\u015f ve aralar\u0131nda hak ile h\u00fckmetmi\u015ftir\u201d \u015feklinde tefsir etmi\u015f, Taber\u00ee de bunu Kur\u2019\u00e2n\u2019\u0131n zahirine en yak\u0131n g\u00f6r\u00fc\u015f olarak kabul etmi\u015ftir (1420, 18: 453).<\/p>\n

        \u0130z b. Abd\u00fcssel\u00e2m (\u00f6. 660\/1262), bu \u00e2yetteki furk\u0101n<\/em>\u2019\u0131, \u201chak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran Tevrat veya Musa\u2019n\u0131n hakk\u0131 ile Firavun\u2019un bat\u0131l\u0131n\u0131 ay\u0131ran b\u00fcrh\u00e2n (delil) veya Musa ile Firavun\u2019un aras\u0131n\u0131 ay\u0131ran yard\u0131m, zafer ve kurtulu\u015f\u201d diye tefsir etmi\u015ftir (1416, 2: 326).<\/p>\n

        \u0130bn \u00c2\u015f\u00fbr (\u00f6. 1973), \u201cFurk\u0101n, hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran s\u00f6z veya fiildir\u201d der. Zira Allah Te\u00e2l\u00e2 Bedir Gazvesi\u2019ni \u201cFurk\u0101n G\u00fcn\u00fc\u201d<\/em> diye isimlendirmi\u015ftir. \u00c7\u00fcnk\u00fc o g\u00fcn M\u00fcsl\u00fcmanlar\u0131n kuvvet ve zaferi ortaya \u00e7\u0131kmaya ba\u015flam\u0131\u015ft\u0131r (1984, 17: 88-89).<\/p>\n

        M\u00fcfessirlerin bu \u00e2yetteki furk\u0101n<\/em>\u2019\u0131, ya Tevrat\u2019\u0131n bir s\u0131fat\u0131 veya onun yan\u0131nda peygamberlere verilen ve do\u011fru ile yanl\u0131\u015f\u0131n birbirinden ayr\u0131lmas\u0131n\u0131 sa\u011flayan her t\u00fcrl\u00fc akl\u00ee, ilm\u00ee, irf\u00e2n\u00ee, kavl\u00ee ve fiil\u00ee delil olarak anlad\u0131klar\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

        Furk\u0101n<\/em>\u2019\u0131n il\u00e2h\u00ee vahyin bir s\u0131fat\u0131 olarak kullan\u0131ld\u0131\u011f\u0131 \u00e2yetlerden biri de \u015f\u00f6yledir:<\/p>\n

        \u0646\u064e\u0632\u0651\u064e\u0644\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064e \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u064e \u0628\u0650\u0627\u0644\u0652\u062d\u064e\u0642\u0651\u0650 \u0645\u064f\u0635\u064e\u062f\u0651\u0650\u0642\u0627\u064b \u0644\u0650\u0645\u064e\u0627 \u0628\u064e\u064a\u0652\u0646\u064e \u064a\u064e\u062f\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0627\u064e\u0646\u0652\u0632\u064e\u0644\u064e \u0627\u0644\u062a\u0651\u064e\u0648\u0652\u0631\u0670\u064a\u0629\u064e \u0648\u064e\u0627\u0644\u0652\u0627\u0650\u0646\u0652\u062c\u06ea\u064a\u0644\u064e\u06d9 \ufd3f\u0663\ufd3e \u0645\u0650\u0646\u0652 \u0642\u064e\u0628\u0652\u0644\u064f \u0647\u064f\u062f\u064b\u0649 \u0644\u0650\u0644\u0646\u0651\u064e\u0627\u0633\u0650 \u0648\u064e\u0627\u064e\u0646\u0652\u0632\u064e\u0644\u064e \u0627\u0644\u0652\u0641\u064f\u0631\u0652\u0642\u064e\u0627\u0646\u064e\u06dc \u0627\u0650\u0646\u0651\u064e \u0627\u0644\u0651\u064e\u0630\u06ea\u064a\u0646\u064e \u0643\u064e\u0641\u064e\u0631\u064f\u0648\u0627 \u0628\u0650\u0627\u0670\u064a\u064e\u0627\u062a\u0650 \u0627\u0644\u0644\u0651\u0670\u0647\u0650 \u0644\u064e\u0647\u064f\u0645\u0652 \u0639\u064e\u0630\u064e\u0627\u0628\u064c \u0634\u064e\u062f\u06ea\u064a\u062f\u064c\u06dc \u0648\u064e\u0627\u0644\u0644\u0651\u0670\u0647\u064f \u0639\u064e\u0632\u06ea\u064a\u0632\u064c \u0630\u064f\u0648\u0627\u0646\u0652\u062a\u0650\u0642\u064e\u0627\u0645\u064d \ufd3f\u0664\ufd3e<\/p>\n

        \u201cO, sana Kitab\u2019\u0131 hak ve kendisinden \u00f6ncekileri do\u011frulay\u0131c\u0131 olarak indirdi. O, daha \u00f6nce Tevrat\u2019\u0131 ve \u0130ncil\u2019i insanlar i\u00e7in birer hidayet olarak indirmi\u015fti. Furkan\u2019\u0131 da indirdi. \u015e\u00fcphesiz, Allah\u2019\u0131n \u00e2yetlerini ink\u00e2r edenler i\u00e7in \u015fiddetli bir azap vard\u0131r. Allah mutlak g\u00fc\u00e7 sahibidir, intikam sahibidir\u201d <\/em>(\u00c2l-i \u0130mr\u00e2n 3\/3-4)<\/p>\n

        Bu \u00e2yette furk\u0101n<\/em> ile Kur\u2019\u00e2n\u2019\u0131n, Zeb\u00fbr\u2019un, b\u00fct\u00fcn ilah\u00ee kitaplar\u0131n ve peygamberlere verilen mucizelerin kastedildi\u011fi s\u00f6ylenmi\u015ftir (Taber\u00ee, 1420, 6: 163; Zemah\u015fer\u00ee, 1407, 1: 336; R\u00e2z\u00ee, 1420, 7: 133). \u201cFurk\u0101n\u2019\u0131 indirdi\u201d<\/em> ifadesiyle ilgili Taber\u00ee, \u201c\u0130sa (a.s)\u2019\u0131n durumu gibi farkl\u0131 grup ve dinlerin ihtilaf etti\u011fi muhtelif konularda hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131rma kabiliyetini indirdi\u201d manas\u0131n\u0131 nakletmi\u015f ve bunu di\u011fer tefsirler aras\u0131nda en sahih kavil olarak g\u00f6rm\u00fc\u015ft\u00fcr (1420, 6: 162-164). \u0130bn At\u0131yye, manan\u0131n umum\u00ee oldu\u011funu s\u00f6ylemi\u015f ve baz\u0131 m\u00fcfessirlerden, eski-yeni hak ile bat\u0131l\u0131 ay\u0131ran her olay\u0131n, Allah\u2019\u0131n her fiil ve mahl\u00fbkunun furk\u0101n<\/em> oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc nakletmi\u015ftir (1422, 1: 399. Kr\u015f. Eb\u00fb Hayy\u00e2n, 1420, 3: 18).<\/p>\n

        R\u00e2z\u00ee\u2019nin nakletti\u011fi ancak kabul etmedi\u011fi bir g\u00f6r\u00fc\u015fe g\u00f6re bu \u00e2yetteki furk\u0101n<\/em> kelimesi, Allah Te\u00e2l\u00e2\u2019n\u0131n ilah\u00ee kitaplarla, aklen ve naklen gerekli olan b\u00fct\u00fcn \u015feyleri beyan etti\u011fine del\u00e2let eden bir s\u00f6zd\u00fcr (1420, 7: 133).<\/p>\n

        G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere furk\u0101n <\/em>hem il\u00e2h\u00ee kitaplar\u0131 vasfetmekte, hem de onlardan ayr\u0131 olarak peygamberlere verilen ve ay\u0131r\u0131c\u0131 bir \u00f6zelli\u011fe sahip olan ilim, firaset, delil, olay gibi muhtelif \u015feyleri ifade etmektedir.<\/p>\n

         <\/p>\n

        2.2.2. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019le \u0130li\u015fkisi<\/strong><\/p>\n

        Furk\u0101n<\/em>\u2019\u0131n Kur\u2019\u00e2n\u2019la al\u00e2kas\u0131n\u0131 vurgulayan bir \u00e2yette \u015f\u00f6yle buyrulmaktad\u0131r:<\/p>\n

        \u0634\u064e\u0647\u0652\u0631\u064f \u0631\u064e\u0645\u064e\u0636\u064e\u0627\u0646\u064e \u0627\u0644\u0651\u064e\u0630\u06ea\u0653\u064a \u0627\u064f\u0646\u0652\u0632\u0650\u0644\u064e \u0641\u06ea\u064a\u0647\u0650 \u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0627\u0670\u0646\u064f \u0647\u064f\u062f\u064b\u0649 \u0644\u0650\u0644\u0646\u0651\u064e\u0627\u0633\u0650 \u0648\u064e\u0628\u064e\u064a\u0651\u0650\u0646\u064e\u0627\u062a\u064d \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0647\u064f\u062f\u0670\u0649 \u0648\u064e\u0627\u0644\u0652\u0641\u064f\u0631\u0652\u0642\u064e\u0627\u0646\u0650\u06da<\/p>\n

        \u201c(O say\u0131l\u0131 g\u00fcnler), insanlar i\u00e7in bir hidayet rehberi, do\u011fru yolun ve hak ile bat\u0131l\u0131 birbirinden ay\u0131rman\u0131n apa\u00e7\u0131k delilleri olarak Kur\u2019\u00e2n\u2019\u0131n kendisinde indirildi\u011fi Ramazan ay\u0131d\u0131r…\u201d <\/em>(el-Bakara 2\/185)<\/p>\n

        Burada 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 (M\u00e2t\u00fcr\u00eed\u00ee, 1426, 2: 44; Semerkand\u00ee, t.y., 1: 123; Eb\u00fc\u2019s-S\u00fc\u00fbd, t.y., 1: 200). \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 bat\u0131ldan tefrik etmede bir \u00f6l\u00e7\u00fc oldu\u011funa dikkat \u00e7ekmek ister gibidir (1993, 1: 641). Burada furk\u0101n<\/em>\u0131n Kur\u2019\u00e2n\u2019a \u00e2it bir \u00f6zellik olarak zikredildi\u011fi a\u00e7\u0131kt\u0131r. \u015eu \u00e2yette ise furk\u0101n, <\/em>\u00e2limlerin \u00e7o\u011funa g\u00f6re Kur\u2019\u00e2n\u2019\u0131n ismi olarak zikredilmi\u015ftir:<\/p>\n

        \u062a\u064e\u0628\u064e\u0627\u0631\u064e\u0643\u064e \u0627\u0644\u0651\u064e\u0630\u06ea\u064a \u0646\u064e\u0632\u0651\u064e\u0644\u064e \u0627\u0644\u0652\u0641\u064f\u0631\u0652\u0642\u064e\u0627\u0646\u064e \u0639\u064e\u0644\u0670\u0649 \u0639\u064e\u0628\u0652\u062f\u0650\u0647\u06ea \u0644\u0650\u064a\u064e\u0643\u064f\u0648\u0646\u064e \u0644\u0650\u0644\u0652\u0639\u064e\u0627\u0644\u064e\u0645\u06ea\u064a\u0646\u064e \u0646\u064e\u0630\u06ea\u064a\u0631\u0627\u064b<\/p>\n

        \u201c\u00c2lemlere uyar\u0131c\u0131 olsun diye kuluna Furk\u0101n\u2019\u0131 indiren Allah y\u00fcceler y\u00fccesidir\u201d <\/em>(el-Furk\u0101n 25\/1)<\/p>\n

        Mikd\u00e2d b. Esved (r.a) (\u00f6. 33\/653) \u015f\u00f6yle demi\u015ftir: \u201c\u2026Neb\u00ee (s.a.v) Furk\u0101n<\/em>\u2019\u0131 getirdi, onunla hakla bat\u0131l\u0131n, baba ile o\u011flun aras\u0131n\u0131 ay\u0131rd\u0131\u2026\u201d demi\u015ftir (Ahmed, t.y., 6: 2; \u0130bn Eb\u00ee H\u00e2tim, 1419, 8: 2659; \u0130bn Hibb\u00e2n, 1414, 14: 489). Buna g\u00f6re Furk\u0101n, yap\u0131lmas\u0131 ve sak\u0131n\u0131lmas\u0131 gereken \u015feylerin (M\u00e2t\u00fcr\u00eed\u00ee, 1426, 8: 3), m\u00fc\u2019min ile k\u00e2firin (Kurtub\u00ee, 1384, 13: 2) aras\u0131n\u0131 ay\u0131rmaktad\u0131r. Kur\u2019\u00e2n\u2019\u0131n bu vasf\u0131ndan dolay\u0131 \u201cFurk\u0101n\u201d diye isimlendirildi\u011fini yukar\u0131da da bir nebze g\u00f6rm\u00fc\u015ft\u00fck. \u015eimdi bunun di\u011fer bir sebebine temas edelim. Taber\u00ee, el-Furk\u0101n 25\/1 \u00e2yetini, \u201cHak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131rmay\u0131, b\u00f6l\u00fcm b\u00f6l\u00fcm, s\u00fbre s\u00fbre indiren\u2026\u201d \u015feklinde tefsir eder (1420, 19: 233). Buna g\u00f6re Kur\u2019\u00e2n\u2019a \u201cFurk\u0101n\u201d isminin verilmesi, onun m\u00fcneccemen, k\u0131s\u0131m k\u0131s\u0131m indirilmesi ve ayr\u0131 ayr\u0131 s\u00fbreler h\u00e2linde olmas\u0131ndan kaynaklanmaktad\u0131r. Bu g\u00f6r\u00fc\u015fe di\u011fer bir k\u0131s\u0131m tefsirlerde de rastlamak m\u00fcmk\u00fcnd\u00fcr (M\u00e2t\u00fcr\u00eed\u00ee, 1426, 8: 4; Zemah\u015fer\u00ee, 1407, 3: 262; R\u00e2z\u00ee, 1420, 24: 429; Eb\u00fc\u2019s-S\u00fc\u00fbd, t.y., 6: 200).<\/p>\n

        Sonu\u00e7 olarak Furk\u0101n<\/em> Kur\u2019\u00e2n\u2019\u0131n hem isimlerinden biri hem de onun en bariz vasf\u0131d\u0131r. Buna yak\u0131n olarak Kur\u2019\u00e2n\u2019\u0131n bir vasf\u0131 da el-Fasl<\/em>\u2019d\u0131r (et-T\u00e2r\u0131k 86\/13). Bu da hakla bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131ran, hak ve h\u00fck\u00fcm manalar\u0131na gelir (Taber\u00ee, 1420, 24: 362; Zemah\u015fer\u00ee, 1407, 4: 737).[6]<\/a><\/p>\n

        Furk\u0101n<\/em>\u0131n kitap ve peygamberle ili\u015fkisine gelince o il\u00e2h\u00ee kitaplar\u0131n bir vasf\u0131d\u0131r, hak ile b\u00e2t\u0131l\u0131 ay\u0131rmalar\u0131 sebebiyle kitaplara verilen bir isim ve s\u0131fatt\u0131r. Ayn\u0131 zamanda peygambere l\u00fctfedilen bir \u00f6zelliktir; h\u00fck\u00fcm verme, h\u00fckmederek do\u011fru ile yanl\u0131\u015f\u0131 ay\u0131rma ve y\u00f6netme k\u00e2biliyetidir. Hem il\u00e2h\u00ee kitab\u0131n i\u00e7inde hem de onun h\u00e2ricinde bir \u00f6zellik ve yard\u0131md\u0131r diyebiliriz.<\/p>\n

         <\/p>\n

        2.3. Hikmet\u2019<\/em>in \u0130l\u00e2hi Kitap ve Peygamberle \u0130lgisi<\/strong><\/p>\n

        Hikmet<\/em> Kur\u2019\u00e2n\u2019da yirmi yerin on ikisinde kitap<\/em> kelimesiyle birlikte ge\u00e7er. Bundan hareketle hikmet<\/em>in, Peygamberlere kitapla birlikte verilen, ancak ondan farkl\u0131 olan tafsil\u00ee h\u00fck\u00fcmler, emirler ve nehiyler oldu\u011fu s\u00f6ylenmi\u015ftir (\u00c2l-i \u0130mr\u00e2n 3\/48, 81; en-Nis\u00e2 4\/54; el-M\u00e2ide 5\/110; Y\u00fbsuf 12\/22; Meryem 19\/12; el-Enbiy\u00e2 21\/74; el-Kasas 28\/14; ez-Zuhruf 43\/63; Taber\u00ee, 1420, 3: 87-88; M\u00e2t\u00fcr\u00eed\u00ee, 1426, 1: 572; R\u00e2z\u00ee, 1420, 4: 59; 8: 277). Nitekim Allah Te\u00e2l\u00e2, Res\u00fbl\u00fc\u2019ne kitapla birlikte hikmet de indirdi\u011fini ve ona bilmedi\u011fi \u015feyleri \u00f6\u011fretti\u011fini beyan eder (en-Nis\u00e2 4\/113. Ayr\u0131ca bkz. el-Bakara 2\/231; \u00c2l-i \u0130mr\u00e2n 3\/79; el-Ahz\u00e2b 33\/34). Taber\u00ee bu \u00e2yetteki hikmet<\/em>in, Kur\u2019\u00e2n\u2019da \u00f6zl\u00fc bir \u015fekilde anlat\u0131lan haramlar, helaller, emirler, yasaklar, h\u00fck\u00fcmler, m\u00fcjdeler ve uyar\u0131lar\u0131n Peygamber taraf\u0131ndan tafsil edilmesi oldu\u011funu s\u00f6yler (1420, 9: 200). \u0130bn\u00fc\u2019l-Cevz\u00ee (\u00f6. 597\/1201) ise hikmet<\/em> i\u00e7in \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 (1422, 1: 470). Kur\u2019\u00e2n\u2019da Peygamber Efendimiz\u2019in kitab<\/em>\u0131 ve hikmet<\/em>i \u00f6\u011fretmek i\u00e7in g\u00f6nderildi\u011finin bildirilmesi (el-Bakara 2\/129, 151; \u00c2l-i \u0130mr\u00e2n 3\/164; el-Cum\u02bba 62\/2) de hikmet<\/em>in Kur\u2019\u00e2n\u2019dan farkl\u0131 oldu\u011funu g\u00f6stermektedir. Allah Res\u00fbl\u00fc (s.a.v) \u201c\u015eunu iyi biliniz ki bana Kur\u2019\u00e2n-\u0131 Ke\u00adrim ile birlikte (onun bir) benzeri de verilmi\u015ftir\u201d <\/em>(Ahmed, t.y., 4: 131; Eb\u00fb D\u00e2v\u00fbd, 1992, \u201cS\u00fcnnet\u201d, 5\/4604, \u201cHar\u00e2c\u201d, 31-33\/3050) ifadeleriyle kendisine verilen ve kitaptan farkl\u0131 olan bu hikmet<\/em>ten bahsetmi\u015ftir.<\/li>\n<\/ol>\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>(el-\u0130sr\u00e2 17\/39) buyrulur. Bu hikmetler aras\u0131nda \u201c\u00d6l\u00e7\u00fc ve tart\u0131y\u0131 do\u011fru yapmak\u201d da yer al\u0131r. Bu da hikmet<\/em>\u2019in hem Kur\u2019\u00e2n<\/em>\u2019la hem de m\u00eez\u00e2n<\/em> ve Furk\u0101n<\/em>la al\u00e2kas\u0131na ve ortak noktas\u0131na i\u015faret etmektedir.<\/p>\n

          Hikmet<\/em> ile kitap<\/em> aras\u0131ndaki ili\u015fkiye gelince; hikmet<\/em>, kitab\u0131n bizzat kendisi ve \u00f6\u011f\u00fctleri oldu\u011fu gibi ayn\u0131 zamanda kitab\u0131 a\u00e7\u0131klayan, tafsil eden ve iyice anla\u015f\u0131lmas\u0131n\u0131 sa\u011flayan izahlar ve tatbikatt\u0131r. Peygamber<\/em>deki hikmet<\/em> ise keskin bir anlay\u0131\u015f, isabetli fikir, bildi\u011fiyle en g\u00fczel \u015fekilde amel ederek hay\u0131rlara ula\u015fma, \u015ferlerden korunma ve sa\u011flam bir tecr\u00fcbedir. Ayn\u0131 zamanda iyi ile k\u00f6t\u00fcy\u00fc, do\u011fru ile yanl\u0131\u015f\u0131 birbirinden ay\u0131rmaya, hakikati tespit etmeye yarayacak bir n\u00fbr, bir m\u00eey\u00e2r, bir \u00f6l\u00e7\u00fc ve bir kabiliyet oldu\u011funu s\u00f6yleyebiliriz. B\u00f6ylece m\u00eez\u00e2n<\/em> ve furk\u0101n <\/em>kelimeleriyle de \u00e7ok kuvvetli bir anlam yak\u0131nl\u0131\u011f\u0131na sahip oldu\u011funu g\u00f6r\u00fcyoruz. Zira m\u00eez\u00e2n<\/em>, furk\u0101n<\/em> ve hikmet<\/em> kavramlar\u0131n h\u00fck\u00fcm, ahk\u00e2m ve h\u00fckmetme manalar\u0131nda birle\u015fmektedir. Bir peygamber veya salih bir m\u00fc\u2019min Allah\u2019\u0131n indirdi\u011fi il\u00e2h\u00ee h\u00fck\u00fcmlerle h\u00fckmederek do\u011fruyu yanl\u0131\u015ftan ay\u0131r\u0131p isabetli bir fiile yol a\u00e7ar, insanlar\u0131 s\u0131rat-\u0131 m\u00fcstakime y\u00f6nlendirir. B\u00f6ylece tam yerinde, \u00f6l\u00e7\u00fcl\u00fc, do\u011fru, isabetli ve sa\u011flam bir i\u015f yapm\u0131\u015f olur.<\/p>\n

           <\/p>\n

          Sonu\u00e7<\/strong><\/p>\n

          Kur\u2019\u00e2n-\u0131 Ker\u00eem, peygamberlere ilah\u00ee kitaplar\u0131n yan\u0131nda \u00fc\u00e7 temel \u00f6l\u00e7\u00fcn\u00fcn verildi\u011fini ve onlar\u0131n da bu \u00f6l\u00e7\u00fclerle en do\u011fru yolda y\u00fcr\u00fcy\u00fcp bu yolu insanlara da anlatt\u0131klar\u0131n\u0131 beyan eder. 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, \u00e2hirette amellerin tart\u0131ld\u0131\u011f\u0131 \u00e2let gibi farkl\u0131 manalarda kullan\u0131lm\u0131\u015ft\u0131r. M\u00eez\u00e2n<\/em>\u0131n peygamberler, il\u00e2h\u00ee kitaplar ve demir ile de s\u0131k\u0131 bir m\u00fcnasebeti oldu\u011fu g\u00f6r\u00fclmektedir. Burada bizim dikkat \u00e7ekmek istedi\u011fimiz y\u00f6n\u00fc ise peygamberlere 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. \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 hak ile bat\u0131l\u0131n aras\u0131n\u0131 ay\u0131rma ve h\u00fckmetme kabiliyetidir. Allah, peygamberlerinin kalbine bir n\u00fbr ve tevf\u00eek verir, onlar da bununla hak ile bat\u0131l\u0131n aras\u0131n\u0131 kolayca ay\u0131r\u0131verirler. \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 kendisine hikmet verdi\u011fi peygamber, onunla kitab\u0131 a\u00e7\u0131klad\u0131\u011f\u0131 gibi onun en g\u00fczel \u015fekilde nas\u0131l tatbik edilece\u011fini de g\u00f6sterir. Her \u015feyi olmas\u0131 gerekti\u011fi \u015fekilde yerli yerince yapar. 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. Bilhassa b\u00fcy\u00fck bir zihn\u00ee karga\u015fan\u0131n ya\u015fand\u0131\u011f\u0131 \u00e2hirzamanda bu \u00f6l\u00e7\u00fcler insan i\u00e7in son derece elzem h\u00e2le gelmi\u015ftir. Bu y\u00f6n\u00fcyle bunlar Kur\u2019\u00e2n\u2019\u0131n merkez kavramlar\u0131 aras\u0131nda yer al\u0131rlar. 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

          M\u00eez\u00e2n, furk\u0101n<\/em> ve hikmet<\/em>in di\u011fer manalar\u0131n\u0131 ise farkl\u0131 iki \u00e7al\u0131\u015fmada ele almay\u0131 d\u00fc\u015f\u00fcn\u00fcyoruz.<\/p>\n

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

          Kaynak\u00e7a<\/strong><\/p>\n

          Ahmed b. Hanbel (t.y.). M\u00fcsned.<\/em> 6 cilt. K\u00e2hire: M\u00fcesseset\u00fc Kurtuba.<\/p>\n

          \u00c2l\u00fbs\u00ee, \u015eih\u00e2b\u00fcdd\u00een Mahm\u00fbd (1415). 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.<\/p>\n

          BA\u011eDEM\u0130R, A., (2009). \u201cAdalet M\u00fclk\u00fcn Temelidir\u201d \u00d6zdeyi\u015fi \u00dczerine, Turkish Studies – International Periodical For the Languages, Literature and History of Turkish or Turkic Volume 4\/3, Spring 2009,<\/em> p. 283-296, ISSN: 1308-2140, www.turkishstudies.net, ANKARA-TURKEY.<\/p>\n

          Beyd\u00e2v\u00ee, N. (1418). 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.<\/p>\n

          Buh\u00e2r\u00ee, Eb\u00fb Abdillah (1992). 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.<\/p>\n

          Eb\u00fb D\u00e2v\u00fbd (1992). S\u00fcnen\u00fc Eb\u00ee D\u00e2vud.<\/em> 5 cilt. \u0130stanbul: \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131.<\/p>\n

          Eb\u00fb Hayy\u00e2n el-Endel\u00fcs\u00ee (1420). el-Bahru\u2019l-muh\u00eet fi\u2019t-tefs\u00eer. <\/em>Thk. S\u0131dk\u00ee Muhammed Cem\u00eel. 10 cilt. Beyrut: D\u00e2ru\u2019l-Fikr.<\/p>\n

          Eb\u00fc\u2019l-Bek\u0101 (t.y.). el-K\u00fclliyy\u00e2t.<\/em> Thk. Adnan Derv\u00ee\u015f – Muhammed el-M\u0131sr\u00ee. Beyrut: Risale.<\/p>\n

          Eb\u00fc\u2019s-S\u00fc\u00fbd el-Im\u00e2d\u00ee (t.y.). \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.<\/p>\n

          Elmal\u0131l\u0131 M. H. (1993). Hak D\u00eeni Kur\u2019\u00e2n Dili.<\/em> 8 cilt. \u0130stanbul: Bedir Yay\u0131nevi.<\/p>\n

          Ferr\u00e2\u2019, Eb\u00fb Zekeriyy\u00e2 (t.y.). 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.<\/p>\n

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

          Hal\u00eel b. Ahmed el-Fer\u00e2h\u00eed\u00ee\u00a0(t.y.). 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.<\/p>\n

          I\u015f\u0131k, \u015e., (2014). Rahman Suresi 7-9. Ayetler \u00c7er\u00e7evesinde Kozmik Denge, G\u00fcm\u00fc\u015fhane \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi<\/em> 3\/6<\/em>: 84-94.<\/p>\n

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

          \u0130bn At\u0131yye el-Endel\u00fcs\u00ee (1422). 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.<\/p>\n

          \u0130bn D\u00fcreyd, Muhammed b. el-Hasen (1987). 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.<\/p>\n

          \u0130bn Eb\u00ee H\u00e2tim er-R\u00e2z\u00ee (1419). 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.<\/p>\n

          \u0130bn F\u00e2ris, Eb\u00fc\u2019l-H\u00fcseyn (1399). Mu\u02bbcemu mak\u00e2y\u00eesi\u2019l-lu\u011fa.<\/em> Thk. Abd\u00fcssel\u00e2m Muhammed H\u00e2r\u00fbn. 6 cilt. D\u00e2ru\u2019l-Fikr.<\/p>\n

          \u0130bn Hibb\u00e2n (1414). Sah\u00eehu \u0130bn Hibb\u00e2n bi-tert\u00eebi \u0130bn Belb\u00e2n.<\/em> Thk. \u015euayb Arna\u00fbt. 18 cilt. Beyrut: M\u00fcesseset\u00fc\u2019r-Ris\u00e2le.<\/p>\n

          \u0130bn Kes\u00eer, Eb\u00fc\u2019l-Fid\u00e2 (1420). Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em>. Thk. S\u00e2m\u00ee b. Muhammed Sel\u00e2me. 8 cilt. D\u00e2ru\u2019t-Taybe.<\/p>\n

          \u0130bn Manz\u00fbr, Muhammed b. M\u00fckerrem (1414). Lis\u00e2n\u00fc\u2019l-Arab.<\/em> 15 cilt. Beyrut: D\u00e2ru S\u00e2d\u0131r.<\/p>\n

          \u0130bn\u00fc\u2019l-Cevz\u00ee, Eb\u00fc\u2019l-Ferec (1422). 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.<\/p>\n

          \u0130z b. Abd\u00fcssel\u00e2m, Eb\u00fb Muhammed \u0130zz\u00fcdd\u00een Abd\u00fclaz\u00eez b. Abdissel\u00e2m (1416). Tefs\u00eeru\u2019l-Kur\u2019\u00e2n.<\/em> Thk. Dr. Abdullah b. \u0130brahim el-Vehb\u00ee. 3 cilt. Beyrut: D\u00e2ru \u0130bn Hazm.<\/p>\n

          T\u00e2c\u00fclkurr\u00e2 el-Kirm\u00e2n\u00ee, Burh\u00e2n\u00fcdd\u00een Mahm\u00fbd b. Hamza (t.y.). \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.<\/p>\n

          KO\u00c7O\u011eLU, T., (2017). Harn\u00e2me\u2019ye Hikmet G\u00f6z\u00fcyle Bakmak, Turkish Studies – International Periodical for the Languages, Literature and History of Turkish or Turkic Volume 12\/22, <\/em>p. 499-510, ISSN: 1308-2140, www.turkishstudies.net, DOI Number: http:\/\/dx.doi.org\/10.7827\/TurkishStudies.12264, ANKARA-TURKEY.<\/p>\n

          Kurtub\u00ee, Eb\u00fb Abdill\u00e2h Muhammed b. Ahmed (1384). 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.<\/p>\n

          M\u00e2t\u00fcr\u00eed\u00ee, Eb\u00fb Mans\u00fbr (1426). 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.<\/p>\n

          Muk\u0101til b. S\u00fcleym\u00e2n (1993). el-Vuc\u00fbh ve\u2019n-Nez\u00e2ir.<\/em> Haz. Ali \u00d6zek. \u0130stanbul: \u0130lm\u00ee Ne\u015friyat.<\/p>\n

          M\u00fcc\u00e2hid b. Cebr (1410). 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.<\/p>\n

          Nehh\u00e2s, Eb\u00fb Ca\u2019fer (1421). \u0130\u02bbr\u00e2b\u00fc\u2019l-Kur\u2019\u00e2n.<\/em> Haz. Abd\u00fclm\u00fcn\u02bbim Halil \u0130brahim. 5 cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n

          R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee (1418). 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.<\/p>\n

          R\u00e2z\u00ee, Fahreddin Muhammed b. \u00d6mer (1420). 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.<\/p>\n

          Sa\u02bbleb\u00ee, Ahmed b. Muhammed (1422). 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.<\/p>\n

          SAVUT, H., (2014). Hikmet ve F\u0131trat Ekseninde Adaletin Temelleri, Turkish Studies – International Periodical for the Languages, Literature and History of Turkish or Turkic Vol\u00fcme 9\/11 Fall 2014,<\/em> p. 455-478, ISSN: 1308-2140, www.turkishstudies.net, ANKARA-TURKEY.<\/p>\n

          Semerkand\u00ee, Eb\u00fc\u2019l-Leys (t.y.). Bahru\u2019l-ul\u00fbm. <\/em>3 cilt. Yy.<\/p>\n

          Sem\u00een el-Haleb\u00ee (t.y.). 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.<\/p>\n

          Seyyid \u015eer\u00eef C\u00fcrc\u00e2n\u00ee (t.y.). et-Ta\u02bbr\u00eef\u00e2t.<\/em> Y.y.<\/p>\n

          Taber\u00ee, Eb\u00fb Ca\u2019fer Muhammed b. Cer\u00eer (1420). 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.<\/p>\n

          V\u00e2hid\u00ee, Eb\u00fc\u2019l-Hasen Al\u00ee b. Ahmed en-N\u00ees\u00e2b\u00fbr\u00ee (1411). Esb\u00e2bu n\u00fcz\u00fbli\u2019l-Kur\u2019\u00e2n. <\/em>Thk. Kem\u00e2l Besy\u00fbn\u00ee Za\u011fl\u00fbl. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n

          Zemah\u015fer\u00ee, Eb\u00fc\u2019l-K\u00e2s\u0131m\u00a0C\u00e2rullah Mahm\u00fbd\u00a0b. \u00d6mer\u00a0(1407). 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.<\/p>\n

          [1]<\/a> https:\/\/orcid.org\/0000-0001-5544-8548<\/a> Dr. \u00d6\u011fr. \u00dcyesi, \u0130stanbul Sabahattin Zaim \u00dcniversitesi, \u0130slami \u0130limler Fak\u00fcltesi, Tefsir Anabilim Dal\u0131, El-mek: muratkaya43@gmail.com, @muratkaya571<\/a>, https:\/\/www.facebook.com\/murad.kaya.3192<\/a><\/p>\n

          [2]<\/a> Bu k\u00f6k ve m\u00fc\u015ftaklar\u0131 Kur\u2019\u00e2n\u2019da 23 yerde ge\u00e7er. \u00dc\u00e7 yerde fiil h\u00e2liyle (el-\u0130sr\u00e2 17\/35; e\u015f-\u015euar\u00e2 26\/182; el-Mutaffif\u00een 83\/3), \u00fc\u00e7 yerde isim veya mastar (el-A\u02bbr\u00e2f 7\/8; el-Kehf 18\/105; er-Rahman 55\/9), bir yerde ism-i mef\u02bb\u00fbl (el-H\u0131cr 15\/19), dokuz yerde tekil olarak m\u00eez\u00e2n (<\/em>el-En\u2019am 6\/152; el-A\u2019raf 7\/85; H\u00fbd 11\/84, 85; e\u015f-\u015e\u00fbr\u00e2 42\/17; er-Rahman 55\/7, 8, 9; el-Had\u00eed 57\/25), yedi yerde de bunun \u00e7o\u011fulu olan mev\u00e2z\u00een (<\/em>el-A\u02bbraf 7\/8, 9; el-Enbiy\u00e2 21\/47; el-M\u00fc\u2019min\u00fbn 23\/102, 103; el-K\u00e2ria 101\/6, 8) \u015feklinde yer alm\u0131\u015ft\u0131r.<\/p>\n

          [3]<\/a> er-Rahm\u00e2n 55\/7-9 (M\u00fcc\u00e2hid b. Cebr, 1410: 636; Ferr\u00e2\u2019, t.y., 3: 113; Taber\u00ee, 1420, 22: 13); e\u015f-\u015e\u00fbr\u00e2 42\/17 (Taber\u00ee, 1420, 21: 520; Sa\u02bbleb\u00ee, 1422, VIII, 307; \u0130bn\u00fc\u2019l-Cevz\u00ee, 1422, 4: 62).<\/p>\n

          [4]<\/a> Furk\u0101n<\/em> kelimesi Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de yedi defa zikredilir. Alt\u0131s\u0131 m\u00fcfred (el-Bakara 2\/53, 185; \u00c2l-i \u0130mr\u00e2n 3\/4; el-Enf\u00e2l 8\/29; el-Enbiy\u00e2 21\/48; el-Furk\u0101n 25\/1), birisi de yevme\u2019l-furk\u0101n<\/em> terkibinde ge\u00e7er (el-Enf\u00e2l 8\/41).<\/p>\n

          [5]<\/a> Ayr\u0131ca bu k\u00f6kten t\u00fcreyen \u201cahkame\u201d<\/em>nin, sa\u011flam yapt\u0131; \u201cistahkame\u201d<\/em>nin de bozulmaktan korudu manalar\u0131na geldi\u011fini ifade eder (1426: 1095).<\/p>\n

          [6]<\/a> Bkz. Fasle\u2019l-h\u0131t\u00e2b<\/em> (S\u00e2d 38\/20); Kelimet\u00fc\u2019l-fasl<\/em> (e\u015f-\u015e\u00fbr\u00e2 42\/21); Yevm\u00fc\u2019l-fasl<\/em> (es-S\u00e2ff\u00e2t 37\/21; ed-Duh\u00e2n 44\/40; el-M\u00fcrsel\u00e2t 77\/13-14, 38; en-Nebe\u2019 78\/17).<\/p>\n","protected":false},"excerpt":{"rendered":"

          Murat Kaya[1] \u00a0 \u00d6ZET \u0130nsan\u0131n, imtihan i\u00e7in yarat\u0131ld\u0131\u011f\u0131 d\u00fcnyada o imtihan\u0131 ba\u015farabilece\u011fi \u015fekilde do\u011fru bir hayat ya\u015fayabilmesi i\u00e7in bir tak\u0131m \u00f6l\u00e7\u00fclere ihtiyac\u0131 vard\u0131r. Bu ihtiyac\u0131 kar\u015f\u0131lamak \u00fczere Allah Te\u00e2l\u00e2 insanlar\u0131n… <\/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":[9],"tags":[],"class_list":["post-15664","post","type-post","status-publish","format-standard","hentry","category-ilmimakaleler"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p3G27m-44E","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15664","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=15664"}],"version-history":[{"count":1,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15664\/revisions"}],"predecessor-version":[{"id":15665,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/15664\/revisions\/15665"}],"wp:attachment":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=15664"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=15664"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=15664"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}