Peygamber Efendimiz vef\u00e2t edip vahiy tamamland\u0131\u011f\u0131nda pek \u00e7ok ki\u015fi Kur\u2019\u00e2n\u2019\u0131n tamam\u0131n\u0131 ezbere biliyor ve namazlarda okuyordu. Ancak Allah Ras\u00fbl\u00fc\u2019n\u00fcn son \u00e2n\u0131na kadar vahiy devam etti\u011fi i\u00e7in Kur\u2019\u00e2n s\u00fbrelerinin yaz\u0131ld\u0131\u011f\u0131 sayfalar, iki kapak aras\u0131na toplan\u0131p bir kitap h\u00e2line getirilmemi\u015fti. Hz. Eb\u00fb Bekir <\/b>t, Zeyd bin S\u00e2bit<\/b> t ba\u015fkanl\u0131\u011f\u0131nda bir heyet te\u015fekk\u00fcl ettirdi ve yaz\u0131l\u0131 Kur\u2019\u00e2n sayfalar\u0131n\u0131 iki kapak aras\u0131na toplatt\u0131. Bu heyetin \u00e7ok s\u0131k\u0131, son derece g\u00fcvenilir ve sa\u011flam \u00e7al\u0131\u015fma usulleri vard\u0131. Mesel\u00e2 bunlardan biri \u015f\u00f6yleydi: Hz. Bil\u00e2l Medine sokaklar\u0131nda gezerek \u00eel\u00e2nda bulundu. Elinde Kur\u2019\u00e2n metinlerinin yaz\u0131l\u0131 bulundu\u011fu evraklar mevcut olan herkesin bunlar\u0131, bizzat Peygamber Efendimiz\u2019in iml\u00e2 ettirdi\u011fi ilk el yaz\u0131lar oldu\u011funa \u015fahitlik eden iki \u015fahitle birlikte mescide getirmesi gerekti\u011fini s\u00f6yledi. Heyet z\u00e2ten insanlar\u0131n ezberinde olan Kur\u2019\u00e2n\u2019\u0131, iki \u015fahitle birlikte getirilen yaz\u0131l\u0131 belgelerle mukayese etti ve Kur\u2019\u00e2n\u2019\u0131 ba\u015ftan sona b\u00fct\u00fcn h\u00e2linde yaz\u0131ya ge\u00e7irdi.<\/p>\n
Bu heyet insanlar\u0131n elinde bulunan yaz\u0131l\u0131 Kur\u2019\u00e2n \u00e2yetlerini toplamam\u0131\u015f olsalard\u0131 bile zaten Kur\u2019\u00e2n\u2019\u0131n tamam\u0131n\u0131 ezbere biliyorlard\u0131. Bu usul ile sadece bir sa\u011flama yapm\u0131\u015f oldular ve Kur\u2019\u00e2n hakk\u0131nda hi\u00e7bir \u015f\u00fcphe ihtimali olmad\u0131\u011f\u0131n\u0131 g\u00f6sterdiler.<\/p>\n
Hz. Osman<\/b> t zaman\u0131nda yine Zeyd bin S\u00e2bit<\/b> t ba\u015fkanl\u0131\u011f\u0131ndaki bir heyet taraf\u0131ndan Kur\u2019\u00e2n n\u00fcshalar\u0131 \u00e7o\u011falt\u0131ld\u0131. Di\u011fer bir anlay\u0131\u015fa g\u00f6re Hz. Osman, Zeyd bin S\u00e2bit ba\u015fkanl\u0131\u011f\u0131ndaki on iki ki\u015filik heyete Kur\u2019\u00e2n\u2019\u0131 yeniden cem ettirdi. Bunu Hz. Eb\u00fb Bekir zaman\u0131nda cem edilen Mushaf ile kar\u015f\u0131la\u015ft\u0131rd\u0131 ve aralar\u0131nda hi\u00e7bir fark olmad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. Bu da Kur\u2019\u00e2n\u2019\u0131n ba\u015ftan beri il\u00e2h\u00ee bir muhafaza alt\u0131nda oldu\u011funu ve her iki devirde de Kur\u2019\u00e2n\u2019\u0131 cem ederken kullan\u0131lan usul ve metodlar\u0131n sa\u011flaml\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.[1]<\/a><\/p>\n Heyet taraf\u0131ndan \u00e7o\u011falt\u0131lan n\u00fcshalar belli merkezlere g\u00f6nderildi.[2]<\/a> Bu Kur\u2019\u00e2n n\u00fcshalar\u0131yla birlikte, onu insanlara do\u011fru bir \u015fekilde ve k\u0131raat farkl\u0131l\u0131klar\u0131yla okutup \u00f6\u011fretecek \u00e2lim sahab\u00eeler de g\u00f6nderildi.<\/i><\/b> <\/i>B\u00f6ylece Kur\u2019\u00e2n, Peygamber Efendimiz\u2019in a\u011fz\u0131ndan nas\u0131l \u00e7\u0131kt\u0131ysa harfi harfine aynen di\u011fer insanlara \u00f6\u011fretiliyor, bu konuda \u00e7ok b\u00fcy\u00fck bir titizlik g\u00f6steriliyordu. Bir kimsenin kendi ba\u015f\u0131na yaz\u0131l\u0131 bir malzemeden Kur\u2019\u00e2n \u00f6\u011frenmesine m\u00fcsaade edilmiyor, mutlaka yaz\u0131 ile birlikte ehil bir hocan\u0131n a\u011fz\u0131ndan \u00f6\u011frenmesi isteniyordu. B\u00f6ylece talebe, elindeki n\u00fcshay\u0131 da hocas\u0131na kontrol ettirmi\u015f oluyordu. Nitekim bu hususta, Kur\u2019\u00e2n\u2019\u0131n harf harf nas\u0131l okunaca\u011f\u0131n\u0131 \u00f6\u011freten Tecv\u00eed<\/b> ismiyle bir ilim dal\u0131 te\u015fekk\u00fcl etmi\u015ftir ki bu ancak bir hocadan tatbik\u00e2t yoluyla \u00f6\u011frenilebilir. Bu, \u201cKur\u2019\u00e2n\u2019\u0131 bir fem-i muhsin<\/i>\u2019den alma\u201d<\/b> yani d\u00fczg\u00fcn bir a\u011f\u0131zdan \u00f6\u011frenme gelene\u011fi, ilk g\u00fcnden zaman\u0131m\u0131za kadar aynen tatbik edilegelmi\u015ftir.<\/p>\n Ubeydullah bin Abdullah, Hz. Osman t zaman\u0131nda \u00e7o\u011falt\u0131lan n\u00fcshalardan Med\u00eene Mushaf\u0131<\/b>\u2019n\u0131n Mescid-i Nebev\u00ee\u2019de muhafaza edildi\u011fini ve her sabah cemaate okundu\u011funu haber verir.[3]<\/a><\/p>\n Hz. Osman, Mushaf\u2019\u0131n cem\u2018ini\/tek n\u00fcshada toplanmas\u0131n\u0131 tamamlay\u0131nca insanlar\u0131, \u015fahs\u00ee kullan\u0131mlar\u0131 i\u00e7in n\u00fcshalar yazmaya te\u015fvik etti.[4]<\/a> Zira daha \u00f6nce insanlar Kur\u2019\u00e2n\u2019\u0131n tamam\u0131n\u0131 yazamam\u0131\u015f, sadece baz\u0131 s\u00fbre ve \u00e2yetlerini kaydedebilmi\u015f olabilirlerdi. Vahyin n\u00fcz\u00fbl\u00fc sona erip b\u00fct\u00fcn \u00e2yet ve s\u00fbreler g\u00fc\u00e7l\u00fc bir heyet taraf\u0131ndan iki kapak aras\u0131na getirildikten ve \u00e7ok say\u0131daki h\u00e2f\u0131z sah\u00e2b\u00eenin tasdikini ald\u0131ktan sonra art\u0131k insanlar bir b\u00fct\u00fcn h\u00e2linde Kur\u2019\u00e2n\u2019\u0131 rahatl\u0131kla kopyalayabilirlerdi.<\/p>\n Nitekim Hz. \u00c2i\u015fe<\/b> c, azatl\u0131s\u0131 Eb\u00fb Y\u00fbnus\u2019tan, kendisi i\u00e7in bir Mushaf yazmas\u0131n\u0131 talep etmi\u015f, o da yazm\u0131\u015ft\u0131r. (M\u00fcslim, Mes\u00e2cid, 207; Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 5\/410; Muvatta\u2019<\/i>, Sal\u00e2t\u00fc\u2019l-Cem\u00e2a, 25)<\/p>\n Hz. \u00d6mer\u2019in azatl\u0131s\u0131 Amr bin R\u00e2f\u00ee\u02bb<\/b> t de, Peygamber r Efendimiz\u2019in han\u0131mlar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 zamanlarda Mushaf yazard\u0131. Hatta Hz. Hafsa<\/b> c i\u00e7in de bir Mushaf yazm\u0131\u015ft\u0131. (Muvatta\u2019<\/i>, Sal\u00e2t\u00fc\u2019l-Cem\u00e2a, 26; Heysem\u00ee, VI, 320; VII, 154)<\/p>\n Kur\u2019\u00e2n\u2019\u0131n en ufak bir hat\u00e2dan dah\u00ee korunmas\u0131 i\u00e7in ba\u015fka tedbirler de al\u0131nm\u0131\u015ft\u0131r. Devlet; \u00c2s\u0131m el-Cahder\u00ee, N\u00e2ciye bin Rumh ve Ali bin Asma\u02bb\u0131 insanlar\u0131n okumak i\u00e7in kopyalad\u0131klar\u0131 \u015fahs\u00ee Mushaflar\u0131 inceleyerek i\u00e7inde hat\u00e2 bulunanlar\u0131 y\u0131rtmakla vazifelendirmi\u015ftir.[5]<\/a><\/p>\n Bu t\u00fcr resm\u00ee heyetler her zaman mevcut olmu\u015ftur. Mesela T\u00fcrkiye\u2019de \u201cMushaflar ve D\u00eeni Eserler Tedk\u00eek Heyeti\u201d<\/b> n\u00e2m\u0131 ile ilm\u00ee, resm\u00ee bir m\u00fcessese mevcut bulunmak\u00adtad\u0131r ki ba\u015fl\u0131ca vazifesi, Kur\u2019\u00e2n\u2019da yaz\u0131m hatas\u0131n\u0131n zuhuruna f\u0131rsat vermemek\u00adtir. Bu sebeple, her as\u0131rda y\u00fcz binlerce h\u00e2f\u0131z\u0131n ezberledi\u011fi ve milyonlarca matbu ve yazma n\u00fcs\u00adhalar\u0131 bulunan Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in velev bir harfinin olsun de\u011fi\u015ftirilmesine ihtimal yoktur. Baz\u0131 Mushaflarda matbaa hatas\u0131 olsa bile bunun derhal tashih edilece\u011fi \u015f\u00fcphesizdir.<\/p>\n Di\u011fer bir husus da \u015fudur: Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in kendisine mahs\u00fbs bir resm-i hatt<\/b>\u0131, bir yaz\u0131 \u015fekli vard\u0131r. Bu Resm-i hatta \u201cHatt-\u0131 Osm\u00e2n\u00ee\u201d<\/b> ve \u201cHatt\u0131 Ist\u0131l\u00e2h\u00ee\u201d<\/b> denir. Bir\u00e7ok \u00e2limin bey\u00e2n\u0131na g\u00f6re bu resm-i hat, tevk\u00eef\u00eedir; yani Ras\u00fbl-i Ekrem Efendimiz\u2019in t\u00e2limlerine ve i\u015f\u00e2retlerine dayan\u0131r. Baz\u0131 kelimelerin yaz\u0131 k\u00e2idelerine muhalif bir tarzda yaz\u0131lm\u0131\u015f olmas\u0131 bir hikmete mebn\u00eedir, bir n\u00fckteyi, bir l\u00e2tif maksad\u0131 h\u00e2izdir. Hatta bu babda \u201c\u0130lm\u00fc Resmi\u2019l-Kur\u2019\u00e2n\u201d<\/b> \u00fcnv\u00e2n\u0131 ile bir ilim bile tedvin edilmi\u015ftir. Bu ilim, Mushaflara mahs\u00fbs hatt-\u0131 \u0131st\u0131lah\u0131 ile k\u0131yas\u00ee olan resm-i hat aras\u0131nda hangi kelimelerde muhalefet bulundu\u011funu ve bunun hikmetini g\u00f6sterir. Bu ilmin g\u00e2yesi ve faydas\u0131 pek y\u00fcksek oldu\u011fundan \u00f6\u011fretilmesi ve \u00f6\u011frenilmesi farz-\u0131 kif\u00e2yedir.[6]<\/a><\/p>\n \u0130sl\u00e2m\u00ee gelenekte, Kur\u2019\u00e2n hocas\u0131 olabilmek i\u00e7in iyi yeti\u015fmi\u015f bir \u00fcstad veya \u00fcstadlar huz\u00fbrunda ic\u00e2zetn\u00e2me<\/b> almak l\u00e2z\u0131md\u0131r. Bu metodla hem talebenin Kur\u2019\u00e2n\u2019\u0131 gere\u011fi gibi \u00f6\u011frenip \u00f6\u011frenmedi\u011fi, hem de elindeki Kur\u2019\u00e2n n\u00fcshas\u0131n\u0131n sahih ve m\u00fbteber olup olmad\u0131\u011f\u0131 kontrol edilir. Bu us\u00fbl zaman\u0131m\u0131za kadar tatbik edilegelmi\u015ftir. Kur\u2019\u00e2n \u00f6\u011fretiminin sonunda \u00fcstad, talebesine bir icazetn\u00e2me verir ve bunda kendi \u00fcstadlar\u0131 ve onlar\u0131n \u00fcstadlar\u0131n\u0131n isimlerini bir \u015fecere h\u00e2linde t\u00e2 Hz. Peygamber\u2019e kadar zikreder. Daha sonra talebesinin de, \u00fcstad\u0131 taraf\u0131ndan kendisine \u00f6\u011fretildi\u011fi \u015fekilde Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019i tamamen ve sah\u00eeh bir \u015fekilde \u00f6\u011frendi\u011fini tasd\u00eek eder.[7]<\/a><\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Kur\u2019\u00e2n-\u0131 Ker\u00eem, hem yaz\u0131l\u0131p okunmak hem de \u00fcstadlar huz\u00fbrunda a\u011f\u0131zdan a\u011fza \u00f6\u011frenilip ezberlenmek s\u00fbretiyle g\u00fcn\u00fcm\u00fcze kadar en sa\u011flam usullerle muhafaza edilegelmi\u015ftir. Yani Kur\u2019\u00e2n\u2019\u0131n muhafazas\u0131 i\u00e7in yaz\u0131<\/b> ve ezber<\/b>e il\u00e2veten \u00fc\u00e7\u00fcnc\u00fc bir usul daha tatbik edilmi\u015ftir:<\/p>\n \u0130yi yeti\u015fmi\u015f ve ic\u00e2zet alm\u0131\u015f bir \u00fcstad huz\u00fbrunda t\u00e2lim g\u00f6rmek\u2026<\/i><\/b>[8]<\/a><\/i><\/b><\/p>\n [1]<\/a> Prof. Dr. M. M. el-A\u2018zami, Kur\u2019an Tarihi, <\/i>s. 131-135.<\/p>\n<\/div>\n [2]<\/a> Bu Kur\u2019\u00e2n n\u00fcshalar\u0131ndan veya bunlar\u0131n par\u00e7alar\u0131ndan bize kadar ula\u015fm\u0131\u015f olanlar vard\u0131r. Mesel\u00e2 Ta\u015fkent,<\/b> \u0130stanbul Topkap\u0131 Saray\u0131 <\/b>ve \u0130stanbul T\u00fcrk \u0130sl\u00e2m Eserleri M\u00fczesi<\/b>\u2019ndeki n\u00fcshalar Hz. Osman\u2019\u0131n \u00e7o\u011faltt\u0131rd\u0131\u011f\u0131 veya onlardan istinsah edilen n\u00fcshalard\u0131r. (Z\u00e2hid el-Kevser\u00ee, Mak\u00e2l\u00e2t,<\/i> s. 12-13; Sal\u00e2haddin el-M\u00fcneccid, Dir\u00e2s\u00e2t f\u00ee t\u00e2r\u00eehi\u2019l-hatt\u0131\u2019l-Arab\u00ee, <\/i>s. 50-55) Hz. Osman\u2019a ait, deri \u00fczerine i\u015fleme, paha bi\u00e7ilemeyen bir Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in 28 sayfal\u0131k b\u00f6l\u00fcm\u00fc, Osmanl\u0131 Sultan\u0131 Abd\u00fclmecid<\/b>\u2019in torunu ve Hindistan\u2019\u0131n eski Haydarabad Nizam\u0131 Bereket \u015e\u00e2h<\/b> taraf\u0131ndan Konya Mevl\u00e2n\u00e2 M\u00fczesi<\/b>\u2019ne ba\u011f\u0131\u015flanm\u0131\u015ft\u0131r. Mevlana M\u00fczesi M\u00fcd\u00fcr\u00fc Erdo\u011fan Erol<\/b>, bu vesileyle \u201cHz. Osman\u2019a \u00e2it olan Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in par\u00e7alar\u0131ndan birinin Topkap\u0131 Saray\u0131\u2019nda sergilendi\u011fini ve kutsal emanet say\u0131ld\u0131\u011f\u0131n\u0131, tarih uzmanlar\u0131n\u0131n, di\u011fer par\u00e7alar\u0131n da Rusya ve Hindistan\u2019da bulundu\u011funu bildirdikleri\u201dni ifade etmi\u015ftir. (www.Haber7.com, [27 Kas\u0131m 2006, 10:14]) Bunun di\u011fer misalleri i\u00e7in bkz. Prof. Dr. M. Hamidullah, Kur\u2019\u00e2n-\u0131 Ker\u00eem Tarihi, <\/i>s. 87; A\u2018zami, Kur\u2019an Tarihi, <\/i>s. 114, 138, 153-157, 179.<\/p>\n<\/div>\n [3]<\/a> \u0130bn-i \u015eebbe, T\u00e2r\u00eehu\u2019l-Med\u00eene,<\/i> Cidde, 1399, s. 7.<\/p>\n<\/div>\n [4]<\/a> \u0130bn-i \u015eebbe, T\u00e2r\u00eehu\u2019l-Med\u00eene,<\/i> s. 993, 998, 1002.<\/p>\n<\/div>\n
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