Kur\u2019\u00e2n-\u0131 Kerim\u2019in her bir s\u00fbresinde ve herbir \u00e2yetinde nice ma\u2019n\u00e2lar, nice hazineler olmakla birlikte baz\u0131 s\u00fbrelerin ve \u00e2yetlerin kendilerine has hususiyet ve faz\u00eeletleri mevcuttur. \u0130\u015fte bu hususa temas eden Edirne m\u00fcft\u00fcs\u00fc Muhammed Fevz\u00ee Efendi, V\u00e2k\u0131\u2019a S\u00fbresini ele alarak bu s\u00fbreyi devaml\u0131 olarak belli zamanlarda okuyanlar\u0131n hayatlar\u0131 boyunca hi\u00e7bir zaman fakirlik y\u00fcz\u00fc g\u00f6rmeyecekleri rivayetleri istik\u00e2metinde tefs\u00eer etme arzusuna d\u00fc\u015fm\u00fc\u015f ve muhtasar m\u00fcfid bir tefs\u00eerini yapm\u0131\u015ft\u0131r.<\/p>\n
\u00a0\u201cBadehu i\u015fbu Edirne M\u00fcfti-i Esbak\u0131 Kurey\u015fizade el-Hac Muhammed Fevzi -aslahallahu h\u00e2leh\u00fb ve ferraha b\u00e2leh\u00fb ve neffeze mak\u00e2leh\u00fb bi-hurmeti men bih\u00ee \u0131zz\u00ee- \u00e2cizane ve fakirane dir ki her ne kadar huz mine\u2019l-Kur\u2019\u00e2ni m\u00e2 \u015fi\u2019te limen \u015fi\u2019te<\/b>[1]<\/a> <\/b>fermude-i \u015ferifesi muktezas\u0131nca hazret-i Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in herbir s\u00fbre her bir \u00e2yet her bir kelime ve herbir harfinde hazine-i zer \u00fc cevher gibi her ne t\u00fcrl\u00fc faide ve menfaat murad olunur ise hakikat-i mevcude oldu\u011fu m\u00fcsellema\u00e2 ve mu\u02bbtekad\u00e2t-\u0131 sahiha-i \u0130sl\u00e2miyeden ise de lakin baz\u0131s\u0131nda baz\u0131 guna hassa-i mahsusa oldu\u011fu mus\u00e2rraha ve mansusad\u0131r. Ezc\u00fcmle y\u00fcz on d\u00f6rt suver-i Kur\u2019\u00e2niyyenin elli alt\u0131nc\u0131s\u0131 olan S\u00fbre-i V\u00e2k\u0131\u2019a\u2019n\u0131n hassas\u0131 kend\u00fcsini her kim devam \u00fczre vakt-i mahsusda k\u0131raat ider ise ol kimse asla \u00f6mr\u00fcnde fakr u f\u00e2kaya giriftar ve renc-i \u015f\u00e2kkaya d\u00fc\u00e7ar olmamakt\u0131r. \u0130\u015fte bu nimet, c\u00fcmlenin leyl \u00fc nehar Cenab-\u0131 Hud\u00e2y-\u0131 b\u00ee-enb\u00e2za dua ve niyaz eylemekte bulunduklar\u0131 bir nimet-i uzmad\u0131r ki allah\u00fcmme inni e\u2019\u00fbz\u00fc bike mine\u2019l-fakri ill\u00e2 ileyk<\/b>[2]<\/a> ed\u2019iye-i me\u2019s\u00fbredendir.\u201d[3]<\/a><\/p>\n Mehmed Fevz\u00ee, Kur\u2019\u00e2n\u2019\u0131n anlam\u0131n\u0131n anla\u015f\u0131lmadan, ancak tertemiz, abdestli bir \u015fekilde ve sa\u011flam bir inan\u00e7la okunmas\u0131 halinde Allah\u2019\u0131n lutfuyla bu ibadetin kabul olaca\u011f\u0131n\u0131 ve faydas\u0131n\u0131n olaca\u011f\u0131n\u0131 ifade ettikten sonra, velev hul\u00e2saten bile olsa ma\u2019n\u00e2s\u0131n\u0131 bilerek okuman\u0131n faydas\u0131n\u0131n ve tesirinin di\u011ferinden \u00e7ok farkl\u0131 olaca\u011f\u0131n\u0131n kimse taraf\u0131ndan ink\u00e2r edilemeyece\u011fini s\u00f6ylemektedir.<\/p>\n M\u00fcellifin bu kitab\u0131n\u0131 yazmas\u0131ndaki maksad\u0131, \u00f6ld\u00fckten sonra kendisinin hat\u0131rlanaca\u011f\u0131 ve hay\u0131r dualarla y\u00e2d edilece\u011fi bir eser ortaya koymak, bu dualar vesilesiyle bir\u00e7ok hay\u0131rlara nail olup \u015ferir kimselerden ve onlar\u0131n k\u00f6t\u00fcl\u00fcklerinden de kurtulmakt\u0131r.<\/p>\n \u201cS\u00fbre-i \u015ferife-i mezkurenin h\u00e2ssas\u0131 ve vakt-i k\u0131raati hakk\u0131nda merviye olan ehadis-i \u015ferife ve asar u ahbar-\u0131 m\u00fcnifeleri bey\u00e2n ve ale t\u00e2r\u00eeki\u2019l-icmal ma\u2019n\u00e2s\u0131n\u0131 lisan-\u0131 T\u00fcrki \u00fczre \u0131yan iderek i\u015fbu el-Havassu\u2019n-nafia f\u00ee tefs\u00eeri S\u00fbreti\u2019l-V\u00e2k\u0131\u2019a<\/i> nam tefs\u00eer-i \u015ferifi tahrir ve imla vec\u2019al li lis\u00e2ne s\u0131dkin fi\u2019l-\u00e2hirin<\/b>[4]<\/a> \u00e2yet-i kerimesini okuyarak innallahe la yud\u00eeu ecra\u2019l- muhsinin<\/b>[5]<\/a> <\/b>buyuran Cenab-\u0131 Hakk\u2019a iltica ve kadrini bilen ve ta\u2019n ve b\u00fchtandan lisanlar\u0131 ve hased ve adavetten m\u00fcbarek kalbleri pak olan ihvan-\u0131 dinimize ale t\u00e2r\u00eekil hediyye i\u2019ta ve bu abdi acizi hayr ile yad yani \u00abYa Rabbi i\u015fbu el-Hacc Muhammed Fevzi kulca\u011f\u0131z\u0131n\u0131 \u00e2zade-i keyd-i hussad ve necat-yafta-i \u015furur-\u0131 ehl-i inad u fesad ve ez her cihet lutfen ber-murad buyur. \u00c2min! Ya Rabbe\u2019l-ib\u00e2d\u00bb duas\u0131yla dil\u015fad buyurmalar\u0131n\u0131 rica iderim.\u201d[6]<\/a><\/p>\n Giri\u015fte m\u00fcllif kitab\u0131 yazmadaki gayesini, beklentilerini, kitab\u0131 isimlendiri\u015fini az \u00f6nce g\u00f6sterdi\u011fimiz gibi belirttikten sonra m\u00fc\u2019min karde\u015flerinden dua taleb ederek tefs\u00eere ba\u015flamaktad\u0131r. \u0130lk b\u00f6l\u00fcm \u201cS\u00fbre-i V\u00e2k\u0131\u2019a\u2019n\u0131n H\u00e2ssas\u0131 Hakk\u0131nda Merviye Olan Ehadis-i \u015eerife ve Ahb\u00e2r ve \u00c2s\u00e2r-\u0131 Me\u2019s\u00fbre\u201d<\/i> yani bu s\u00fbreyi di\u011fer s\u00fbrelerden ay\u0131ran, onlardan farkl\u0131 olan hus\u00fbsiyetlerini ortaya koyan hadisler ve rivayetlerin incelendi\u011fi bir b\u00f6l\u00fcm olmaktad\u0131r. Bir\u00e7ok hadis ve rivayetten bir Hadis-i \u015eerif\u2019in terc\u00fcmesini misal olarak arz edelim:<\/p>\n \u201cRuhu\u2019l-bey\u00e2n<\/i> ve di\u011fer baz\u0131 tefs\u00eer-i \u015ferif kitablar\u0131nda mestur ve mezk\u00fbrdur ki Peygamber-i \u00e2li-\u015fan aleyhi efdal\u00fc\u2019s salavati\u2019l-meliki\u2019l-mennan Efendimiz Hazretleri: \u00abMen karae S\u00fbrete\u2019l V\u00e2k\u0131\u2019a k\u00fclle leyletin lem tus\u0131bh\u00fc f\u00e2kat\u00fcn ebeden\u00bb<\/b> diye buyurdular ki ma\u2019n\u00e2y-\u0131 \u015ferifi \u201cE\u011fer bir kimse her gice S\u00fbre-i V\u00e2k\u0131\u2019ay\u0131 k\u0131raat eylemi\u015f olsa ol kimseye asla ve kat\u2019\u00e2 fakr u ihtiyac isabet itmez\u201d <\/i>dimektir.\u201d[7]<\/a><\/p>\n Bu b\u00f6l\u00fcmde rivayetler incelendikten sonra S\u00fbrenin tefs\u00eerine ge\u00e7ilmektedir. \u0130kinci b\u00f6l\u00fcm\u00fcn ba\u015fl\u0131\u011f\u0131 \u015f\u00f6yledir:<\/p>\n \u201cS\u00fbre-i V\u00e2k\u0131\u2019a\u2019n\u0131n ale T\u00e2r\u00eeki\u2019l-\u0130cm\u00e2l H\u00e2s\u0131l Ma\u2019n\u00e2s\u0131 Bey\u00e2n Olunarak Tefs\u00eeri\u201d[8]<\/a><\/p>\n Burada V\u00e2k\u0131a S\u00fbresinin terc\u00fcmesi ve k\u0131sa, \u00f6zl\u00fc bir \u015fekilde tefs\u00eeri yap\u0131lmaktad\u0131r. Fevzi Efendi, s\u00fbreyi \u00fc\u00e7 b\u00f6l\u00fcme ay\u0131rarak tefs\u00eer etmektedir. Birinci b\u00f6l\u00fcm ba\u015ftan 16. \u00e2yetin sonuna kadar; ikinci b\u00f6l\u00fcm 16. \u00e2yetten 57. \u00e2yetin sonuna kadar; \u00fc\u00e7\u00fcnc\u00fc b\u00fcl\u00fcm de 57. \u00e2yetten s\u00fbrenin son \u00e2yeti olan 96. \u00e2yete kadard\u0131r.<\/p>\n Yukarda s\u0131n\u0131rlar\u0131 belirtilen her b\u00f6l\u00fcmden sonra bu b\u00f6l\u00fcmlerin toplu ma\u2019n\u00e2lar\u0131n\u0131n ifade edildi\u011fi, bir ma\u2019n\u00e2da tekrar say\u0131labilecek b\u00f6l\u00fcmler gelmektedir. Bu b\u00f6l\u00fcmleri Mehmed Fevz\u00ee Efendi \u015fu \u015fekilde isimlendirmektedir:<\/p>\n \u00a0\u201cBuraya Gelinceye Kadar Zikr olunan \u00c2yet-i Kerimelerin Zahir Ma\u2019n\u00e2lar\u0131n\u0131n Hulasas\u0131 \u015e\u00f6yledir ki\u201d[9]<\/a><\/p>\n Burada \u00e2yetlerin toplu ma\u2019n\u00e2lar\u0131, \u00f6nceki b\u00f6l\u00fcmde ifade edilmi\u015f olsa bile tekrar, verilmektedir. Osmanl\u0131 \u00e2limlerinde bu \u00f6zelli\u011fe s\u0131k\u00e7a raslamaktay\u0131z. Bu durum, terc\u00fcmenin asl\u0131n ma\u2019n\u00e2s\u0131n\u0131 tam olarak ifade edememesinden kaynaklanmaktad\u0131r. \u00d6nce kelimelerin \u00f6zel ma\u2019n\u00e2lar\u0131 arada kaybolmadan verilmekte ancak bu durumda d\u00fczg\u00fcn bir ifade \u00e7o\u011fu zaman ortaya \u00e7\u0131kamamakta, daha sonra bu eksi\u011fin telafisi i\u00e7in daha rahat ve toplu bir ma\u2019n\u00e2 d\u00fczg\u00fcn c\u00fcmle kal\u0131plar\u0131 d\u00e2hilinde sunulmaktad\u0131r. Bu durumu \u00f6rneklendirmeye \u00e7al\u0131\u015fal\u0131m:<\/p>\n \u201c17. Ol ehl-i cennetin \u00fczerlerinde yani etraflar\u0131nda vel\u00eedler yani \u015fol g\u00fczel o\u011flanlar li-ecli\u2019l-h\u0131dme deveran iderler yani daim dola\u015furlar. Onlar yani ol o\u011flanlar bir ya\u015f\u0131nda yani tazelikde ibka olunmu\u015flard\u0131r. Yani gen\u00e7lik ve tazelik halinden \u00e7\u0131kubda d\u00fcnyadakiler gibi \u00abE\u015fabba\u2019s-sa\u011f\u00eer ve efna\u2019l-keb\u00eer kerru\u2019l-\u011fad\u00e2ti ve merru\u2019l-\u0131\u015f\u00e2\u00bb <\/b>beyti muktezas\u0131nca gocalmak haline girmezler belki daim gen\u00e7 ve dinc ve ter \u00fc taze dururlar.<\/p>\n 18. Bi-ekv\u00e2bin; <\/b>k\u00fbblara m\u00fclabis olduklar\u0131 yani ellerinde kulpsuz ve \u00fcmz\u00fcks\u00fcz kadehler. Ve eb\u00e2r\u00eeqa; <\/b>yani kulblu ve \u00fcmz\u00fckl\u00fc \u0131br\u0131klar. Ve ke\u2019sin min ma\u00een; <\/b>yani ve enh\u00e2rin min hamrin lezzeti\u2019l-li\u2019\u015f-\u015f\u00e2rib\u00een[10]<\/b><\/a> \u00e2yet<\/i>-i kerimesinde zikr buyruldu\u011fu vechile \u015farab \u0131rmaklar\u0131ndan doldurulmu\u015f k\u00e2seler ile yani bunlar\u0131 ehl-i cennete virmek ve i\u00e7\u00fcrmek i\u00e7\u00fcn ellerinde tutduklar\u0131 halde ol vild\u00e2n dever\u00e2n ederler.<\/p>\n 19. Yani ehl-i d\u00fcnya d\u00fcnya \u015farab\u0131n\u0131 i\u00e7dikleri zaman ba\u015flar\u0131 a\u011fr\u0131mak ve ak\u0131llar\u0131 ba\u015flar\u0131ndan gitmek ve kay itmek vaki ise de lakin ehl-i cennet ol \u015farabdan n\u00fb\u015f ittikleri zaman ba\u015flar\u0131 a\u011fr\u0131maz ve ak\u0131llar\u0131 zail olmaz belki halleri daha g\u00fczel olur.\u201d[11]<\/a><\/p>\n M\u00fcellif, bu minval \u00fczere 57. \u00e2yete kadar terc\u00fcme ve tefs\u00eer yapt\u0131ktan sonra \u201cBuraya Gelinceye Kadar Sebkat \u0130den \u00c2yetlerin Zahir Ma\u2019n\u00e2lar\u0131n\u0131n Hulasas\u0131 \u015e\u00f6yledir ki\u201d<\/i> diyerek \u015funlar\u0131 yazar:<\/p>\n \u201cEhl-i cennet cennet-i alaya d\u00fch\u00fbl ettikleri zaman kend\u00fclerine yaln\u0131z hizmet itmek i\u00e7\u00fcn tahsis olunmu\u015f bir\u00e7un asla gen\u00e7likleri ge\u00e7mez g\u00fczel g\u00fczel taze o\u011flanlar etraflar\u0131nda ellerinde kulpsuz ve \u00fcmz\u00fcks\u00fcz kadehler ile ve kulblu ve \u00fcmz\u00fckl\u00fc \u0131br\u0131klar ile ve \u015farab \u0131rma\u011f\u0131ndan doldurulmu\u015f k\u00e2seler ile dola\u015furlar. Ve e\u011fer ehl-i cennet taleb iderler ise anlara takdim iderler. Ve ol \u015farab \u00f6yle bir \u015farabd\u0131r ki d\u00fcnya \u015farab\u0131 gibi de\u011fildir. Zira an\u0131 i\u00e7mekle ehl-i cennetin asla ba\u015flar\u0131 a\u011fr\u0131maz ve d\u00f6nmez ve g\u00f6n\u00fclleri bulanmaz ve ak\u0131llar\u0131na halel gelmez…\u201d[12]<\/a><\/p>\n Di\u011fer b\u00f6l\u00fcmler de bunlara k\u0131yas edilerek Mehmed Fevzi\u2019nin nas\u0131l bir metod izledi\u011fi anla\u015f\u0131labilmektedir.<\/p>\n Kitap, 2. sahifeden ba\u015flamakta ve 19. sahifede sona ermektedir. \u0130stanbul\u2019da 1313 y\u0131l\u0131nda bas\u0131lm\u0131\u015ft\u0131r.<\/p>\n Kitab\u0131n bir n\u00fcshas\u0131 M.\u00dc. \u0130lahiyat Fak\u00fcltesi K\u00fct\u00fcphanesi \u00d6\u011f\u00fct B\u00f6l\u00fcm\u00fc 1099 numarada bulunmaktad\u0131r.<\/p>\n [1]<\/a> Kur\u2019an\u2019dan diledi\u011fin yeri diledi\u011fin kimse i\u00e7in al. Bu s\u00f6z Kur\u2019an s\u00fbre ve \u00e2yetlerinin ayn\u0131 de\u011ferde ve k\u0131ymette oldu\u011funu ifade etmektedir.<\/p>\n<\/div>\n [2]<\/a> \u201cAllah\u0131m! Fakirlikten ancak sana s\u0131\u011f\u0131n\u0131r\u0131m.\u201d (Dinever\u00ee, el-M\u00fcc\u00e2lese ve cev\u00e2hiru\u2019l-ilm,<\/i> IV, 453)<\/p>\n<\/div>\n [3]<\/a> \u0130stanbul, 1313, s. 2-3.<\/p>\n<\/div>\n [4]<\/a> \u015eu\u2019\u00e2ra, 84. \u201cVe bana sonrakiler i\u00e7inde izi baki kalacak g\u00fczel bir n\u00e2m tahsis eyle.\u201d<\/p>\n<\/div>\n
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