a)<\/b> M\u00fcellif, Z\u00fclkarneyn\u2019in Rum\u00ee ve Yunani \u0130skender oldu\u011funu s\u00f6yleyenler oldu\u011funu bu g\u00f6r\u00fc\u015f\u00fcn yanl\u0131\u015f oldu\u011funu s\u00f6yledikten sonra \u0130skender\u2019in ve Z\u00fclkarneyn\u2019in ya\u015fad\u0131klar\u0131 zamanlar\u0131, isimlerini ve neseblerini ortaya koyarak tefs\u00eerine ba\u015flamaktad\u0131r. Daha sonra Z\u00fclkarneyn\u2019in nebi mi yoksa veli mi oldu\u011fu hususunu tart\u0131\u015fmaya ba\u015flar ve veli oldu\u011funun anla\u015f\u0131ld\u0131\u011f\u0131n\u0131, Hz. \u00c2dem<\/b> aleyhi\u2019s-sel\u00e2m\u2019\u0131n d\u00fcnyaya ini\u015finden 3483 sene sonra d\u00fcnyaya geldi\u011fini, Hz. \u0130brahim<\/b> aleyhi\u2019s-sel\u00e2m ile Mekke-i M\u00fckerreme\u2019de g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc, do\u011fuya, bat\u0131ya ve kuzeye yolculuklarda bulunarak Ye\u2019c\u00fcc ve Me\u2019c\u00fcc seddini yapt\u0131\u011f\u0131n\u0131 ve iki bin sene ya\u015fayarak kendisine z\u00fclkarneyn isminin bu y\u00fczden verildi\u011fini uk\u00e2z panay\u0131r\u0131nda me\u015fhur bir hitabede bulunan Kuss b. S\u00e2ide<\/b>\u2019nin bu hitabesinde bulunan s\u00f6zleri ile destekleyerek ifade etmektedir.<\/p>\n
b)<\/b> Tebriz\u00ee, \u0131st\u0131lahlar\u0131n a\u00e7\u0131klanmas\u0131na ayr\u0131 bir ehemmiyet atfetmektedir[1]<\/a>. Hakikat ehlinin de kendilerine mahsus kulland\u0131klar\u0131 \u0131st\u0131lahlar\u0131n\u0131n oldu\u011funu, bunlar\u0131 \u00f6\u011frenmedik\u00e7e hakikat ehlinin kasdetti\u011fi ma\u2019n\u00e2lar\u0131 anlaman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. Bu nedenle de \u0131st\u0131lahlar\u0131n \u00f6nce zahiri ma\u2019n\u00e2lar\u0131n\u0131 vermekte daha sonra da batini ma\u2019n\u00e2lar\u0131na ge\u00e7mektedir.<\/p>\n \u201cPes \u0131st\u0131lah-\u0131 ehl-i hakikatte esma ve elfaz yaln\u0131z amme-i n\u00e2s\u0131n bildikleri meani-i zahiriyyeye hasr olunmayub meani-i bat\u0131n\u0131yye-i r\u00fbh\u00e2n\u00eeyyede dahi hakikat vechile istimal olunurlar.\u201d[2]<\/a><\/p>\n \u201cElhas\u0131l \u00e2y\u00e2t-\u0131 Kur\u2019\u00e2niyye enzar-\u0131 mukaddese-i ehl-i hakikatte amme-i nas\u0131n bildikleri gibi tefs\u00eer olunmayub ancak ol \u015fecere-i tayyibe-i ilahiyyenin her an semerat-\u0131 latife-i maneviyyesi ikt\u0131taf olunmak z\u0131mn\u0131nda \u00fcsl\u00fcb-\u0131 mer\u011fub \u00fczre tefs\u00eer olunmak i\u00e7\u00fcn kavaid ve \u0131st\u0131lahat-\u0131 mahsusalar\u0131 m\u00fcesses ve mevcuttur ki kavaid ve ta\u2019b\u00eerat-\u0131 mezkureyi bilmedik\u00e7e bey\u00e2nat-\u0131 r\u00fbh\u00e2n\u00eeyye-i ilahiyyeden behremend ve ashab-\u0131 yakin dairesine bi\u2019d-d\u00fchul erc\u00fcmend olmak baid\u00fc\u2019l-ihtimaldir.\u201d[3]<\/a><\/p>\n c)<\/b> M\u00fcellifin \u015ei\u00ee bir e\u011filime sahib oldu\u011fu akla gelmektedir. \u00c7\u00fcnk\u00fc Hz. Ali<\/b>\u2019nin zaman\u0131n\u0131n Z\u00fclkarneyn\u2019i oldu\u011funa dair kendisinden ve Hz Peygamber\u2019den rivayetler nakletmekte ve bunlar\u0131 s\u0131k\u00e7a tekrarlayarak, yapm\u0131\u015f oldu\u011fu b\u00fct\u00fcn i\u015f\u00e2r\u00ee yorumlar\u0131 bu esas \u00e7er\u00e7evesinde yo\u011funla\u015ft\u0131rmaktad\u0131r.<\/p>\n d)<\/b> Yer yer gramer kurallar\u0131na da de\u011finmekte olan Necef Ali\u2019nin bu tahlillerinden birisi \u015f\u00f6yledir:<\/p>\n \u201cMalum ola ki \u00e2yet-i kerimede seetl\u00fb <\/b>buyurduklar\u0131 ve etl\u00fb\u2019<\/b>nun s\u00een<\/b> ile masdar olmas\u0131 ter\u00e2hi-i zaman\u00e2 delalet i\u00e7\u00fcn olmayub Kul\u2019i\u2018mal\u00fb fe-seyerallahu amelek\u00fcm ve ras\u00fbl\u00fch\u00fc<\/b> \u00e2yeti kabilindendir. Ve bu matlab\u0131n bi\u2019l-etraf tahkikine gelince baz\u0131 mukaddemat\u0131n tert\u00eebi laz\u0131m gelece\u011finden ve bu ise sadedin h\u00e2r\u00eecinde tatvil-i kelama muht\u00e2c bulundu\u011fundan buras\u0131ndan sarf-\u0131 nazar birle ihvan-\u0131 kiram\u0131n ol babda tedebb\u00fcr buyurmalar\u0131n\u0131n k\u00e2fi olaca\u011f\u0131na itimad olunur.\u201d[4]<\/a><\/p>\n e)<\/b> 86. \u00e2yetin tefs\u00eerinden bir miktar nakledelim:<\/p>\n \u201cTefs\u00eerimizin bir vechince ayn-\u0131 hamie\u2019<\/b>den murad ale\u2019l-vechi\u2019l-ehass be\u015feriyyet-i Muhammediyye veyahud be\u015feriyyet-i ulviyedir ki Muhammediyyenin makam-\u0131 cism-i mutahhar-\u0131 nebeviyyede mestur olmas\u0131 ve kavseyn-i n\u00fczul ve suudun nihayet ve bidayeti olan cesed-i unsuride k\u0131yam\u0131 maksuddur. Yani Z\u00fclkarneyn hazretleri \u015fems-i n\u00fcb\u00fcvveti heykel-i mukaddes-i Muhammedi\u2019de bulub ve orada bir kavmi g\u00f6rd\u00fc ki onlar iman eylediklerinde h\u00fcsn-i ilahi ve cemal-i hazreti risaletpenahiye mazhar buyuracak ve i\u2019raz ve inkar eylediklerinde seyfullah olan z\u00fclfikar-\u0131 kahharla anlar\u0131 tedmir ve her guna tazible muazzeb tutacaklard\u0131r.\u201d[5]<\/a><\/p>\n f)<\/b> K\u0131sa ve \u00f6zl\u00fc yazma taraftar\u0131 olan Necef Ali, 93 ve 94. \u00e2yetlerin tefs\u00eerini \u015fu para\u011frafla hul\u00e2sa etmektedir:<\/p>\n \u201cAyet-i kerimenin hulasa-i tefs\u00eeri; Z\u00fclkarneyn adeti \u00fczre sebebe tabi olmakla me\u015fr\u0131ktan \u015fimale m\u00fcntehi olan t\u00e2r\u00eeke salik olub beyne\u2019s-seddeyn olan mahalle bali\u011f oldu ve orada vah\u015fi ve lisan bilmez T\u00fcrk milletini buldu. Z\u00fclkarneyn anlar\u0131n lisanlar\u0131na a\u015final\u0131\u011f\u0131 derkar id\u00fc\u011f\u00fcnden ve onlar cenab-\u0131 Z\u00fclkarneyn\u2019i her bir \u015feye kadir ve m\u00fctemekkin g\u00f6rd\u00fcklerinden kom\u015fular\u0131n\u0131n fitne ve fesatlar\u0131ndan ve her guna \u00eeras-\u0131 mazarrat ve hasara cesaretlerinden istihl\u00e2sen damen-i rahmet-i Z\u00fclkarneyn\u00eeye destzen olub istirhamen didiler ki Ya Zelkarneyn! Hemcivar\u0131m\u0131z bulunan Yec\u00fcc ve Mec\u00fcc tayfalar\u0131 yery\u00fcz\u00fcnde fesad edici g\u00fcruhlard\u0131rlar. Aya biz bir virgu veyahud def\u2019aten bir masraf tayin itsek de bizimle anlar\u0131n beynlerine fesatlar\u0131n\u0131 mani olmak \u00fczre bir sed yapas\u0131n.\u201d[6]<\/a><\/p>\n Kitab\u0131n sonunda Abdurrahman el-Ba\u011fdad\u00ee\u2019ye aid alt\u0131 m\u0131sral\u0131k manzum bir takriz mevcut olup ebced hesab\u0131 ile kitab\u0131n yaz\u0131l\u0131\u015f ve bas\u0131l\u0131\u015f t\u00e2r\u00eehi olan 1289 g\u00f6sterilmi\u015ftir.<\/p>\n 1289 hicri y\u0131l\u0131nda Zilhicce ay\u0131n\u0131n 11. g\u00fcn\u00fc yaz\u0131m\u0131n\u0131 tamamlam\u0131\u015f ve ayn\u0131 y\u0131l \u0130stanbul\u2019da bast\u0131rm\u0131\u015ft\u0131r. 102 sahife hacmindedir. Bir n\u00fcshas\u0131 Marmara \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi K\u00fct\u00fcphanesi \u00d6\u011f\u00fct B\u00f6l\u00fcm\u00fc 1169 numarada, bir n\u00fcshas\u0131 da S\u00fcleymaniye K\u00fct\u00fcphanesi Hasib Efendi B\u00f6l\u00fcm\u00fc 25 numarada, di\u011fer bir n\u00fcshas\u0131 da Ankara Milli K\u00fct\u00fcphane\u2019de bulunmaktad\u0131r.<\/p>\n