Tebriz\u00ee bu eserinde Kehf S\u00fbresinde anlat\u0131lan Z\u00fclkarneyn k\u0131ssas\u0131 ile ilgili 83-98. \u00e2yetlerin i\u015fari tefs\u00eerini yapmaktad\u0131r. \u00c2yetlerin zahiri ma\u2019n\u00e2lar\u0131n\u0131 ve tefs\u00eerlerini, Z\u00fclkarneyn\u2019in \u00e2yetlerde anlat\u0131lan fiilleri tefs\u00eer, siyer ve tarih kitaplar\u0131nda tafsilat\u0131 ile anlat\u0131ld\u0131\u011f\u0131 i\u00e7in, burada \u00e7ok k\u0131sa olarak verdikten sonra \u00e2yetlerin i\u015f\u00e2r\u00ee ma\u2019n\u00e2lar\u0131n\u0131, e\u015fy\u00e2n\u0131n hakikat\u0131n\u0131 ve melek\u00fbtunu anlad\u0131klar\u0131n\u0131 s\u00f6yledi\u011fi Allah\u2019\u0131n vel\u00ee kullar\u0131ndan bilhassa da el-H\u00e2c Mirza Muhammed \u015eef\u00ee<\/b>\u2019den dinledi\u011fi ve \u00f6\u011frendi\u011fi \u015fekilde irfan ehline ve m\u00fcsl\u00fcman karde\u015flerine hediye etmektedir:<\/p>\n
\u201cSadedinde oldu\u011fumuz tefs\u00eer ve bey\u00e2n nezd-i ehl-i zahirde maruf ve me\u015fhur ve k\u00fct\u00fcb-i tefs\u00eeriyye-i zahiriyyede m\u00fcbeyyen ve mest\u00fbr oldu\u011fu vechile olmayub ancak melek\u00fbt-\u0131 e\u015fya ve hakay\u0131k-\u0131 s\u0131f\u00e2t ve esma ve zerr\u00e2t-\u0131 kain\u00e2t-\u0131 uly\u00e2 ve s\u00fcfl\u00e2y\u0131 g\u00f6rm\u00fc\u015f ve bilmi\u015f ve nokta-i ilimden h\u00e2s\u0131l olan besmelenin erkan-\u0131 erbaas\u0131ndan cerey\u00e2n eden enh\u00e2r\u0131n m\u00fcctemii bulunan bahr-\u0131 a\u2019zam\u0131n \u015fuab ve haliclerinin menahil ve \u015fev\u00e2r\u00eeine v\u00e2rid ve vak\u0131f olmu\u015f olan evliya-y\u0131 akt\u00e2b ve ulemay-\u0131 aty\u00e2b ecellallahu Te\u00e2l\u00e2 \u015f\u00e2nehum hazerat\u0131n\u0131n bey\u00e2nat-\u0131 latifelerinden bi-h\u00fckm-i huzu\u2019l-ilme min efv\u00e2hi\u2019r-ric\u00e2l<\/b>[1]<\/a> <\/b>teall\u00fcm ve ahz itmi\u015f oldu\u011fumuz hakay\u0131k-\u0131 esrardan ehl-i irf\u00e2na arma\u011fan ve ihvan-\u0131 ebrara yadigar olmak \u00fczre v\u00fcs\u2019-i maqderet ve iktizay-\u0131 hale g\u00f6re bir nebzecik bey\u00e2n olunur.\u201d[2]<\/a><\/p>\n M\u00fcellif, bu \u00e2yetlerin tefs\u00eerinin zahiri tefs\u00eer metodu ile olam\u0131yaca\u011f\u0131 kan\u0131s\u0131nda oldu\u011fundan dolay\u0131 al\u0131\u015fm\u0131\u015f oldu\u011fumuz \u0131st\u0131lahlar\u0131, kaideleri ve kurallar\u0131 belirli bir s\u00fcre i\u00e7in de olsa \u2018g\u00fb\u015fe-\u0131 nisy\u00e2na\u2019 b\u0131rakmam\u0131z gerekti\u011fini d\u00fc\u015f\u00fcnmektedir.<\/p>\n K\u0131sa ve \u00f6zl\u00fc c\u00fcmleleri tercih etmeye \u00e7al\u0131\u015fan Necef Ali, s\u00fcsl\u00fc ve sanatl\u0131 s\u00f6zlerden, tekell\u00fcften ka\u00e7\u0131nmaya gayret g\u00f6stermektedir.<\/p>\n Yazar, Bursal\u0131 \u0130smail Hakk\u0131, \u0130bn Arab\u00ee ve Mevlana ba\u015fta olmak \u00fczere As\u0131m Efendi\u2019nin Okyanus<\/i>\u2019undan, \u0130mam Hi\u015fam\u2019\u0131n T\u00eec\u00e2n<\/i>\u2019\u0131ndan, Te\u2019v\u00eelat<\/i>\u2019tan, Mahmud \u015eeb\u00fcsteri\u2019den istifade etmekte zaman zaman bu \u00e2limlerin g\u00f6r\u00fc\u015flerine ba\u015fvurmaktad\u0131r. Bilhassa R\u00fbhu\u2019l-bey\u00e2n<\/i> ve Mesnev\u00ee<\/i>\u2019den s\u0131k s\u0131k uzun nakiller yap\u0131lmaktad\u0131r.<\/p>\n M\u00fcellif, \u201cZ\u00fclkarneyn k\u0131ssas\u0131n\u0131n nihayeti buraya kadar olub bundan ileriye var\u0131lmas\u0131 dahi \u015fimdilik tecviz buyrulmad\u0131\u011f\u0131ndan an\u00e2n-\u0131 kalemi geruye tutarak\u201d[3]<\/a> diyerek k\u0131ssa ile ilgili ifadelerini noktalamakta ve daha fazla yazmas\u0131na \u015fimdilik m\u00fcsaade edilmedi\u011fini belirtmektedir.<\/p>\n