a)<\/b> M\u00fcellif Rahman S\u00fbresinin 4. \u00e2yetini \u015f\u00f6yle terc\u00fcme ediyor:<\/p>\n
\u201c\u2018Allemehu\u2019l-bey\u00e2n, <\/b>Cenab\u0131 Kadiri mutlak Hazretleri hakikat mecaz istiare kinaye temsil ve nasb misillu enva\u0131 bey\u00e2nla murad ve enf\u00fcs ve zam\u00e2irdeki bedihi veya naz\u00e2r\u00ee veya ilhami olan meani ve mefahimi havass\u0131n hizmet ve akl\u0131n ir\u015fad\u0131yla tekell\u00fcm ve bey\u00e2n\u0131 ve ahar\u0131n ol vechle ifade eyledi\u011fi meani ve mefahimin derk ve iz\u2019an\u0131n\u0131 kezalik hav\u00e2ss\u0131n hizmet ve akl\u0131n ir\u015fad\u0131 t\u00e2r\u00eekiyle talim buyurdu. Bu dahi Cenab-\u0131 Hakk\u2019\u0131n insanlara bir nimet ve fazl\u0131d\u0131r. Hatta insanlar hayvanat-\u0131 s\u00e2ireden nutk ve bey\u00e2n ve derk ve iz\u2019anla temeyy\u00fcz eder.\u201d[1]<\/a><\/p>\n b)<\/b> Bela\u011fat kurallar\u0131n\u0131 da iyi bilen m\u00fcellif yeri geldik\u00e7e bu kaideleri belirterek kitaba g\u00fczel bir \u00fcslub kazand\u0131rmaktad\u0131r. Mesel\u00e2:<\/p>\n \u201cNebatat ve e\u015fcar ve meadinin bervechi muharrer tab\u2019an ve f\u0131traten olan ink\u0131yadlar\u0131 abid\u00een ve sacid\u00eenin emr-i ilahiye tav\u02bban ve ihtiyaren olan ink\u0131yad\u0131na te\u015fbih buyurularak yesc\u00fcdan <\/b>kelime-i beli\u011fas\u0131yla irad buyrulmu\u015ftur.\u201d[2]<\/a><\/p>\n c)<\/b> Ahmed R\u00fc\u015fd\u00fc Pa\u015fa, felsefi tart\u0131\u015fmalara da girerek \u00e7ok uzun bahisler yazmaktad\u0131r. Materyalistlerin k\u00e2inat\u0131n yarat\u0131l\u0131\u015f\u0131 ile ilgili g\u00f6r\u00fc\u015flerini a\u00e7\u0131klamaya \u015fu c\u00fcmlelerle ba\u015flamaktad\u0131r:<\/p>\n \u00a0\u201cGelelim s\u0131fat-\u0131 mebsuta ile muttas\u0131f v\u00fccud-i B\u00e2r\u00ee Te\u00e2l\u00e2y\u0131 tasdik iden cumh\u00fbr-\u0131 tabiiyy\u00fbn ve maddiyy\u00fbnun hilkati ekv\u00e2n ve ef\u02bb\u00e2l ve ahv\u00e2l ve tekvini k\u00e2inat hakk\u0131nda zeh\u00e2b ve ictihatlar\u0131 \u015fudur ki…\u201d[3]<\/a><\/p>\n Ayr\u0131ca d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131 ile ilgili olarak kendisi \u015fu yolda d\u00fc\u015f\u00fcnceler serdetmektedir:<\/p>\n \u201c\u00c2y\u00e2t\u0131 beyyinat\u0131n sarahat ve delalat\u0131 \u00fczre k\u00fcrre-i arz iki nevbette halk olunub nevbeti ulas\u0131 c\u00e2nn\u0131n madde-i hilkati olan n\u00e2r-\u0131 z\u00e2te leheb ve hararet, nevbeti s\u00e2n\u00eesi insane ve an\u0131n gibi z\u00ee-ruhun ne\u015f\u2019et ve temekk\u00fcn ve ikamet ve intia\u015f\u0131na kabil mehd ve enva\u0131 e\u015fcar ve ezhar ve bihar ve enharla medhuv ve madrub k\u0131l\u0131nd\u0131\u011f\u0131 ve\u2019l-h\u00e2s\u0131l k\u00fcrre-i arz evvela n\u00e2r-\u0131 z\u00e2te-leh\u00eeb ve har\u00e2r\u00e2t olub o nevbette c\u00e2nn\u0131n ve ah\u00eeren hal\u00eeta-i m\u00e2 ve t\u00fcr\u00e2b ile mazb\u00fbt ve hayvan\u00e2t ve e\u015fc\u00e2r\u0131n ne\u015f\u2019et ve temekk\u00fcn\u00fcne k\u00e2bil hey\u2019et-i h\u00e2z\u0131raya mec\u2019\u00fble ve mefr\u00fb\u011fe olub bunun nevbet-i saniye ve bu nevbette Hazret-i \u00c2dem -aleyhisselam-\u2019\u0131n halk olundu\u011fu v\u00e2z\u0131han m\u00fcsteb\u00e2n olur.\u201d[4]<\/a><\/p>\n d) Dinler tarihi ile ilgili bilgiler de veren m\u00fcellif hr\u0131stiyanlar\u0131n inan\u00e7lar\u0131n\u0131n yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 geni\u015f bir \u015fekilde izah ettikten sonra \u015f\u00f6yle demektedir:<\/p>\n \u201c\u0130mdi Nas\u00e2r\u00e2n\u0131n \u015fu itikad ve akval ve zehablar\u0131n\u0131n fesad ve butlan\u0131, mufassal\u00e2tta[5]<\/a> bey\u00e2n olundu\u011fu \u00fczre berahin-i akliyye ve hucec-i hikemiyye ve delail-i nakliyye ile sabit ve s\u00fcbutu bedihi ve zahir oldu\u011fundan ve hatta ulema-i Nas\u00e2r\u00e2 dahi \u00ab\u015eu itikad her ne kadar berahin-i akliyye ve hucec-i hikemiyyeye mu\u011fayir ise de talimat-\u0131 \u0130ncil c\u00fcmlesinden olmakla nas\u00e2r\u00e2 taraf\u0131ndan tasdik olunur.\u00bb<\/i> dirler ve b\u00f6yle dime\u011fe muztar kal\u0131rlar.\u201d[6]<\/a><\/p>\n e) Rahman S\u00fbresinde tekrar eden \u201cO h\u00e2lde Rabbinizin hangi nimetini yalanlars\u0131n\u0131z\u201d <\/b>\u00e2yetini bulundu\u011fu yere g\u00f6re terc\u00fcme etmekte, bazen de hi\u00e7 dokunmadan ge\u00e7mektedir. Bu terc\u00fcmelerden birisi \u015f\u00f6yledir:<\/p>\n \u201cEy sekaleyn ve ey akl ve fikr ve nutk ve bey\u00e2n nimetiyle Cenab-\u0131 Allah\u2019\u0131n m\u00fctenaim k\u0131ld\u0131\u011f\u0131 ey ins ve cin! Size ata ve ihsan buyurdu\u011fu niam-\u0131 B\u00e2r\u00ee\u2019den ve bilhassa \u015fu nimetlerden kang\u0131s\u0131n\u0131 ink\u00e2r ve kang\u0131s\u0131n\u0131 Halik Te\u00e2l\u00e2 Hazretleri\u2019nin halk ve tekvin ve irade-i ul\u00fbhiyeti ile olmad\u0131 diyerek kudret ve azamet ve nimet-i Huda\u2019y\u0131 nas\u0131l ve ne burhanla tekzib idebilursunuz.\u201d[7]<\/a><\/p>\n f)<\/b> M\u00fcellif 33. \u00e2yetin tefs\u00eeri esnas\u0131nda, insan\u0131n g\u00f6klere ve yerin derinliklerine bedenleriyle gidemeyip ancak d\u00fc\u015f\u00fcnceleriyle gitmelerinin m\u00fcmk\u00fcn olabilece\u011fini s\u00f6yleyen m\u00fcfessirleri ele\u015ftirerek kendisi insanlar\u0131n bedenen de bu i\u015fi ger\u00e7ekle\u015ftirebileceklerini savunmaktad\u0131r. Bu g\u00f6r\u00fc\u015f\u00fcyle, Osmanl\u0131 ulemas\u0131n\u0131n ne kadar ileri g\u00f6r\u00fc\u015fl\u00fc oldu\u011funu g\u00f6steren bir mis\u00e2l olmu\u015ftur.<\/p>\n \u00a0\u201cBaz\u0131 m\u00fcfessirin-i kiram\u0131n bu nazm-\u0131 celilin tefs\u00eerinde melekutullah \u00fczerine ebdan\u0131n\u0131zla n\u00fcfuz ve uruc edemey\u00fcb efk\u00e2r\u0131n\u0131zla uruc edersiniz deyu itti\u011fi tefs\u00eer \u00fcslub-i ed\u00e2-y\u0131 nazm-\u0131 celile \u011fayr-\u0131 ced\u00eer ve hakikatten baiddir.\u201d[8]<\/a><\/p>\n g)<\/b> Nahiv k\u00e2idelerini da yeri geldik\u00e7e a\u00e7\u0131klamaktad\u0131r. Misal olarak 76. \u00e2yeti kerimenin tefs\u00eerinden bir k\u0131sm\u0131 \u015f\u00f6yledir:<\/p>\n \u00a0\u201cM\u00fctteki\u00een, <\/b>menv\u00e2 ve ma\u2019n\u00e2y\u0131 men <\/b>olan d\u00e2hil\u00een<\/b>den h\u00e2l<\/b>dir. Rafraf, <\/b>bis\u00e2d yahud ves\u00e2iddir. His\u00e2n,<\/b> bi-i\u2019tib\u00e2r\u00ee\u2019l-ma\u2019na rafraf <\/b>yahut abkar\u00ee<\/b>nin s\u0131fat\u0131d\u0131r. Vel ma\u2019n\u00e2; ol cinana d\u00e2hil olanlar kemal-i nimet ve gayet-i emniyetle m\u00fctenaim ve m\u00fcnbasit ve emin olanlar\u0131n ve \u00e2d\u00e2t\u0131ndan oldu\u011fu \u00fczre m\u00e2 bihi\u2019l-m\u00fcbahat zar\u00eef ve nefis ve nefaset ve letafeti derece-i \u011fayede ac\u00eeb diba-y\u0131 hadr\u00e2dan bisat ve vesaid \u00fczerine yaslanub ten\u00e2\u2019um ve kesbi inbis\u00e2t ve m\u00fcb\u00e2h\u00e2t ider.\u201d[9]<\/a><\/p>\n
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