{"id":6557,"date":"2022-01-11T17:51:19","date_gmt":"2022-01-11T17:51:19","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/2022\/01\/11\/kissalarin-amaci-ve-ashabul-karye-olayi\/"},"modified":"2025-07-31T23:37:11","modified_gmt":"2025-07-31T20:37:11","slug":"kissalarin-amaci-ve-ashabul-karye-olayi","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/kissalarin-amaci-ve-ashabul-karye-olayi\/","title":{"rendered":"\u201cKISSA\u201dLARIN AMACI
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ASHAB\u00dc’L – KARYE OLAYI"},"content":{"rendered":"\t\t
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\u201cKISSA\u201dLARIN AMACI
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\nASHAB\u00dc\u2019L - KARYE OLAYI\n<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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K\u0131ssa: Arap\u00e7a sad harfiyle; ibretli ve etkili hik\u00e2yeler\u2026 \u00d6\u011f\u00fct veren \u00f6zl\u00fc hadiseler ve tarihi rivayetler anlam\u0131n\u0131 ta\u015f\u0131r. Kur\u2019an-\u0131 Kerim\u2019de Yusuf Suresi 3. ayette \u015f\u00f6yle buyrulmaktad\u0131r: <\/strong><\/p>

\u201cBiz bu Kur’an’\u0131 vahyetmekle Sana k\u0131ssalar\u0131n (ibretli ve hikmetli tarihi olaylar\u0131n)<\/em> en g\u00fczelini aktar\u0131yoruz; oysa daha \u00f6nce Sen bundan haberdar de\u011fildin.\u201d<\/strong><\/p>

M\u00fc\u2019min Suresi 78. ayette ise \u015fu ifadeler yer almaktad\u0131r:<\/strong><\/p>

\u201cMuhakkak<\/strong> Biz Senden \u00f6nce de el\u00e7iler g\u00f6nderdik; onlardan kimini Sana aktar\u0131p-anlatt\u0131k ve kimini anlatmad\u0131k. Herhangi bir el\u00e7iye, Allah’\u0131n izni olmaks\u0131z\u0131n bir ayeti (mucizeyi ve h\u00fck\u00fcm \u00f6l\u00e7\u00fclerini)<\/em> getirmek olacak \u015fey de\u011fildir. Allah’\u0131n emri geldi\u011fi zaman ise, (kesinlikle)<\/em> Hakk ile h\u00fck\u00fcm verilir ve i\u015fte o zaman, (Hakk\u0131)<\/em> iptal etmekte (istekli)<\/em> olanlar (ve b\u00e2t\u0131l\u0131 se\u00e7ip savunanlar) <\/em>h\u00fcsrana u\u011fray\u0131p (gideceklerdir)<\/em>.\u201d<\/strong><\/p>

Nisa Suresi 164. ayette ise \u201cK\u0131ssa\u201d kelimesi \u015f\u00f6yle aktar\u0131l\u0131r:<\/strong><\/p>

\u201cVe kesinlikle Sana daha \u00f6nceden (ger\u00e7ek hayat)<\/em> hik\u00e2yelerini (ve Tevhid m\u00fccadelelerini) <\/em>anlatt\u0131\u011f\u0131m\u0131z el\u00e7ilere <\/strong>de<\/strong>, <\/strong>hi\u00e7 <\/strong>anlatmad\u0131\u011f\u0131m\u0131z <\/strong>(daha nice)<\/em><\/strong> el\u00e7ilere <\/strong>de<\/strong> (vahyettik)<\/em>. Allah, Musa ile de ona hitap edip konu\u015fuverdi.\u201d<\/strong><\/p>

ASHAB\u00dc\u2019L<\/strong>-KARYE KISSASI<\/strong><\/p>

\u201cSen onlara resullerin (davet\u00e7i ve tebli\u011fcilerin)<\/em> geldi\u011fi \u015fu kent halk\u0131n\u0131 misal olarak anlat ki; Hani o vakit Biz onlara iki resul (m\u00fcbelli\u011f ve m\u00fcr\u015fit)<\/em> g\u00f6ndermi\u015ftik, (ama) <\/em>onlar\u0131 yalanlam\u0131\u015flard\u0131. Biz de (o davet\u00e7i el\u00e7ileri)<\/em> \u00fc\u00e7\u00fcnc\u00fc biriyle destekleyip g\u00fc\u00e7lendirdik. Bunun \u00fczerine (gidip onlara-y\u00f6re halk\u0131na)<\/em> dediler ki: \u2018\u015e\u00fcphesiz biz, size g\u00f6nderilmi\u015f el\u00e7ileriz. (Bizi dinleyiniz ve iman ediniz.)\u2019<\/em>\u201d (Yasin: 13-14)<\/strong><\/p>

Yasin Suresi 13 ile 29. ayetlerinde anlat\u0131lan \u201cAshab\u00fc\u2019l-Karye\u201d (\u015fehir-y\u00f6re halk\u0131) ve onlara g\u00f6revli g\u00f6nderilen El\u00e7i (HAKKA ve HAYRA \u00c7A\u011eIRICI)lar\u0131n:<\/strong><\/p>

\u2022 <\/b>Ama\u00e7 ve icraatlar\u0131n\u0131n MUTLAK,<\/strong><\/p>

\u2022 <\/b>Ama gittikleri Mek\u00e2n\u0131n-Diyar\u0131n ve g\u00f6revli \u015fah\u0131slar\u0131n MU\u011eLAK (kapal\u0131) b\u0131rak\u0131lmas\u0131n\u0131n hikmetleri vard\u0131r:<\/strong><\/p>

1- Her as\u0131rda; farkl\u0131 \u00fclkelere, b\u00f6lgelere, \u015fehirlere ve y\u00f6relere tebli\u011f ama\u00e7l\u0131 g\u00f6nderilen g\u00f6revlilerin, ayn\u0131 s\u0131k\u0131nt\u0131 ve sald\u0131r\u0131lara muhatap kalabilecekleri ve nas\u0131l tav\u0131r almalar\u0131 icap etti\u011fi\u2026<\/strong><\/p>

2- B\u00f6ylesi D\u0130N davet\u00e7isi ve DAVA tebli\u011fcisi i\u00e7in g\u00f6revlendirmelerin, birbirlerini takip, takviye ve tasdik i\u00e7in en az iki ki\u015fi olarak g\u00f6nderilmesi gerekti\u011fi…<\/strong><\/p>

3- Devletlerin siyasi, stratejik ve istihbari konulardaki \u00f6zel g\u00f6revlendirmelerde de en az iki ki\u015fi kural\u0131n\u0131n g\u00f6zetilmesi…<\/strong><\/p>

4- Bu iki El\u00e7inin=Tebli\u011fcinin=G\u00f6revlinin ba\u015far\u0131l\u0131 olamad\u0131\u011f\u0131 veya tam sonuca ula\u015famad\u0131\u011f\u0131 yerde; onlar\u0131n azli veya geri \u00e7ekilmesi yerine, emin-ehil ve etkin bir \u00fc\u00e7\u00fcnc\u00fc ki\u015fiyle desteklenip g\u00fc\u00e7lendirilmesinin daha verimli olabilece\u011fi…<\/strong><\/p>

5- Bir y\u00f6rede, tebli\u011f ve \u00e7ekirdek kadro te\u015fkiline gitmeden \u00f6nce o yerde, bize destek verecek g\u00fcvenilir bir \u015fahsiyetin belirlenip e\u011fitilmesinin \u00f6nemi…<\/strong><\/p>

6- B\u00f6ylece Kur\u2019ani mesaj ve metotlar\u0131n, d\u00f6nemsel ve y\u00f6resel olmay\u0131p, evrensel ve s\u00fcrekli prensip ve y\u00f6ntemler i\u00e7erdi\u011fi…<\/strong><\/p>

7- Bu nedenle, ilim ehline d\u00fc\u015fen; Mehmet Akif\u2019in: \u201cKur\u2019an\u2019\u0131 asr\u0131n idrakine s\u00f6ylettirmek…\u201d,<\/em><\/strong> yani yeni \u015fartlara, ihtiya\u00e7lara ve her t\u00fcrl\u00fc sorunlara Kur\u2019an temelli ve Asr-\u0131 Saadet mihverli \u00e7\u00f6z\u00fcm ve \u00e7areler \u00fcretme mesuliyeti…<\/strong><\/p>

8- Yasin Suresi 13. ayetinde ge\u00e7en <\/strong>\u201cAshab\u00fc\u2019l-Karye\u2019nin\u201d<\/em><\/strong> neresi oldu\u011fu; o iki el\u00e7inin ve onlara takviye i\u00e7in g\u00f6nderilen \u00fc\u00e7\u00fcnc\u00fc \u015fahsiyetin kimlikleri konusunda; Yahudi ve Hristiyan kaynaklardan ve baz\u0131 Ashab-\u0131 Kiram\u2019\u0131n aktard\u0131klar\u0131ndan yola \u00e7\u0131karak, Antakya gibi \u015fehir isimleri ve Habib-i Neccar gibi tarihi \u015fahsiyetleri tefsirlere ta\u015f\u0131yanlar\u0131n bu gayretleri;<\/strong><\/p>

a) Kur\u2019ani haber ve hik\u00e2yelerin ete-kemi\u011fe b\u00fcr\u00fcnd\u00fcr\u00fcl\u00fcp daha iyi ve etkili anla\u015f\u0131lmas\u0131n\u0131 sa\u011flamak a\u00e7\u0131s\u0131ndan yararl\u0131 bir giri\u015fimdir.<\/strong><\/p>

b) Ancak bu \u201ctahmini ve takribi\u201d<\/em><\/strong> rivayetlerin, Kur\u2019an\u2019\u0131n as\u0131l mana ve mesaj\u0131n\u0131 g\u00f6lgede b\u0131rakacak ve Kur\u2019ani K\u0131ssalar\u0131 bir masal k\u0131vam\u0131na ta\u015f\u0131yacak<\/em> giri\u015fimler ise yersizdir, hatta tehlikelidir.<\/strong><\/p>

De\u011ferli ara\u015ft\u0131rmac\u0131 ve ilahiyat\u00e7\u0131 Ahmet Sait S\u0131cak, bu konuda; <\/strong>\u201cTefsirde Spek\u00fclatif Yorum \u2013 Ashab\u00fc\u2019l-Karye \u00d6rne\u011fi\u201d<\/em><\/strong> ba\u015fl\u0131kl\u0131, olduk\u00e7a gerekli, ger\u00e7ek\u00e7i ve cesaretli bir kitap haz\u0131rlam\u0131\u015ft\u0131r. <\/strong><\/p>

\u2022 <\/b>Baz\u0131 konular\u0131n yersiz ve yarars\u0131z teferruatlara bo\u011fulmas\u0131,<\/strong><\/p>

\u2022 <\/b>Net ve m\u00fcspet kanaat ve kurallar\u0131n \u00f6zet olarak ortaya konulmamas\u0131,<\/strong><\/p>

\u2022 <\/b>A\u011f\u0131rl\u0131kl\u0131 olarak sadece ilahiyat\u00e7\u0131lara ve konunun uzmanlar\u0131na hitaben yaz\u0131lm\u0131\u015f olmas\u0131 ve her okuyucunun rahatl\u0131kla yararlanmas\u0131n\u0131n pek g\u00f6zetilmemi\u015f olmas\u0131 gibi durumlar tenkit edilebilse de, genelde cidden yararl\u0131 ve ba\u015far\u0131l\u0131 bir \u00e7al\u0131\u015fma yap\u0131lmas\u0131 ve kitapla\u015ft\u0131r\u0131lmas\u0131 tebrik ve te\u015fekk\u00fcre \u015fayand\u0131r.[1]<\/strong><\/p>

Ashab\u00fc\u2019l<\/strong>-Karye k\u0131ssas\u0131n\u0131n:<\/strong><\/p>

a. Kur\u2019an\u2019\u0131n kalbi olarak vas\u0131fland\u0131r\u0131lan Yasin Suresi\u2019nde yer almas\u0131.<\/strong><\/p>

b.Yasin Suresi\u2019nin faziletine dair rivayetlerin, M\u00fcsl\u00fcmanlarca \u00e7ok okunan bu sureyi ve dolay\u0131s\u0131yla k\u0131ssay\u0131 \u00f6ne \u00e7\u0131karmas\u0131.<\/strong><\/p>

c. K\u0131ssalar\u0131n \u00e7ok geni\u015f halk kitlelerinin dikkatini \u00e7eken bir anlat\u0131m tarz\u0131 olmas\u0131.<\/strong><\/p>

d. Bir yerle\u015fim yerine ayn\u0131 anda \u00fc\u00e7 el\u00e7inin g\u00f6nderilmesinin, peygamberler tarihi a\u00e7\u0131s\u0131ndan genel team\u00fcl\u00fcn d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131.<\/strong><\/p>

e. K\u0131ssadaki m\u00fcphemlerin (gizli b\u00f6l\u00fcmlerin) merak olu\u015fturmas\u0131 ve tafsilini gerekli k\u0131lmas\u0131.<\/strong><\/p>

f. K\u0131ssan\u0131n m\u00fcphemlerinin ba\u011flay\u0131c\u0131 bir bilgiyle kesinle\u015ftirilmemesinin, merak\u0131n s\u00fcreklili\u011fini sa\u011flamas\u0131.<\/strong><\/p>

g. K\u0131smen muhataba g\u00f6re <\/strong>\u015fekillenen tefsir eserlerinde, halk\u0131n merak\u0131n\u0131n giderilmeye \u00e7al\u0131\u015f\u0131lmas\u0131<\/em>.<\/strong><\/p>

h. K\u0131ssan\u0131n sadece Kur\u2019an tefsirini de\u011fil; tarihi ger\u00e7ekli\u011fini tespit sebebiyle Yahudi ve \u00f6zellikle de Hristiyan kilise tarihi ve teolojisiyle al\u00e2kas\u0131.<\/strong><\/p>

i. Say\u0131, isim ve mek\u00e2n gibi m\u00fcphemler dolay\u0131s\u0131yla bu konularda ihtilaflar i\u00e7eren k\u0131ssalardan (Ashab-\u0131 Kehf vb.) sonu\u00e7lar\u0131 a\u00e7\u0131s\u0131ndan daha b\u00fcy\u00fck ihtilaflara sebebiyet veren, gelen ki\u015filerin mahiyetine dair birbirine z\u0131t bilgiler ta\u015f\u0131yan (peygamber\/havari) rivayetlerin bulunmas\u0131<\/em>.<\/strong><\/p>

j. M\u00fcphemleri gidermek i\u00e7in serdedilen hem rivayete hem de dirayete dayal\u0131 bilgilerin bir\u00e7ok ihtilafa ve m\u00fc\u015fk\u00fclata yol a\u00e7mas\u0131.<\/strong><\/p>

k. \u0130htilaf ve m\u00fc\u015fk\u00fcllerin giderilmesine ve izah edilmesine \u00e7aba harcanmas\u0131.<\/strong><\/p>

l. Elde edilen t\u00fcm bilgilere ve \u00e7al\u0131\u015fmalara ra\u011fmen, k\u0131ssa hakk\u0131nda son noktan\u0131n konulmamas\u0131.<\/strong><\/p>

m. Bu k\u0131ssan\u0131n ve konular\u0131n\u0131n; dinler ve k\u00fclt\u00fcrler aras\u0131nda ortak bir de\u011fer olarak alg\u0131lanmas\u0131,<\/strong><\/p>

n. As\u0131rlar boyu devam eden inan\u00e7 turizminin k\u0131ssaya ba\u011fl\u0131 unsurlar\u0131 devaml\u0131 olarak g\u00fcndemde tutmas\u0131 gibi sebepler, Yasin Suresi\u2019ndeki bu k\u0131ssay\u0131 muhataplar\u0131 i\u00e7in daha \u00f6nemli k\u0131lm\u0131\u015f ve k\u0131ssa hakk\u0131nda tefsir ba\u015fta olmak \u00fczere bir\u00e7ok farkl\u0131 ilim dal\u0131nda uzmanla\u015fm\u0131\u015f m\u00fcellifin eser vermesini gerekli k\u0131lm\u0131\u015ft\u0131r.[2]<\/strong><\/p>

Kur\u2019an ayetlerini tefsir i\u00e7in yap\u0131lan rivayetlerin olumlu katk\u0131lar\u0131<\/strong><\/p>

Tefsir gelene\u011finde \u0130srailiyat\u2019a pejoratif (k\u00fc\u00e7\u00fcmseyici ve k\u00f6t\u00fcleyici) anlam y\u00fckleyen genel team\u00fcle[3] ek olarak, \u00f6zellikle 20. y\u00fczy\u0131l sonras\u0131nda reva\u00e7ta olan, <\/strong>\u201cKur\u2019an\u2019\u0131n, metninde belirtilen ana mesaj\u0131na yo\u011funla\u015f\u0131lmas\u0131 gerekti\u011fi\u201d<\/em><\/strong> fikrini savunan edeb\u00ee tefsir ekol\u00fcn\u00fcn etkisindeki g\u00fcn\u00fcm\u00fcz tefsir alg\u0131s\u0131; \u201c\u0130srailiyat kaynakl\u0131\u201d bir konuda toptanc\u0131 bir yakla\u015f\u0131mla okurlar\u0131 \u201columsuz\u201d sonu\u00e7lara zihnen haz\u0131rlamaktad\u0131r. Buna ra\u011fmen \u0130srailiyat kaynakl\u0131 nakiller; metin ve senet kriti\u011fine t\u00e2bi tutulmu\u015f verilerle: Bir\u00e7ok konuda do\u011fru bilgilere ula\u015fma imk\u00e2n\u0131, tefsirin yazar kadar muhataplarla da \u015fekillenip k\u0131ymet kazand\u0131\u011f\u0131,[4]\u00a0geni\u015f halk kitlelerinin dinin temel gayesi olan ilkeleri somut \u00f6rnekler \u00fczerinden daha iyi anlad\u0131\u011f\u0131 ve benimsemeye ba\u015flad\u0131\u011f\u0131 gibi arg\u00fcmanlarla savunulmaktad\u0131r. Esasen; resullerin g\u00f6sterdikleri mucizelere dair anlat\u0131lardaki ayr\u0131nt\u0131lar Karye halk\u0131n\u0131n ink\u00e2rdaki inatlar\u0131n\u0131, resullerin tebli\u011f s\u0131ras\u0131ndaki konu\u015fmalar\u0131 tevhid dininin devaml\u0131l\u0131\u011f\u0131n\u0131, \u015fehrin en uza\u011f\u0131ndan gelen adam\u0131n evinin konumu, ya\u015f\u0131, hasta ve k\u00f6r olmas\u0131na dair ayr\u0131nt\u0131lar kendisini uzak tutan bir\u00e7ok engele ra\u011fmen geldi\u011fini g\u00f6stermesi ve Kur\u2019an\u2019\u0131n k\u0131ssadaki mesajlar\u0131n\u0131n anla\u015f\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan bir\u00e7ok olumlu etkiye sahip oldu\u011fu a\u00e7\u0131kt\u0131r. Bununla birlikte \u00e7o\u011fu \u0130srailiyat\u2019a ait olan gereksiz rivayetlerin terk edilmesi gerekti\u011fini ileri s\u00fcren[5] edeb\u00ee tefsir ekol\u00fc i\u00e7erisinde de Ashab\u00fc\u2019l-Karye<\/em> k\u0131ssas\u0131na dair nakillerin, olumlu bir fonksiyon eda etti\u011finin g\u00f6sterilmesi, verilen \u00f6rne\u011fin etkinli\u011fini art\u0131racakt\u0131r. <\/strong><\/p>

Edeb\u00ee tefsir ekol\u00fc i\u00e7erisinde temay\u00fcz eden, sanatsal a\u00e7\u0131dan bir lafz\u0131n di\u011ferlerine tercih edilmesiyle ortaya \u00e7\u0131kan anlamlar gibi Kur\u2019an\u2019\u0131n \u00fcsl\u00fbbuyla ilgili a\u00e7\u0131l\u0131mlar\u0131 \u00f6nceleyen bey\u00e2n\u00ee tefsir[6] metodolojisi (usul ilmi) i\u00e7erisinde ele al\u0131nabilecek bu \u00f6rnek Yasin Suresi 14. ayette Ashab\u00fc\u2019l-Karye<\/em> k\u0131ssas\u0131n\u0131n anlat\u0131ld\u0131\u011f\u0131 pasajda ge\u00e7mektedir. Ayetteki \u201cHani, kendilerine iki el\u00e7i g\u00f6ndermi\u015ftik de onlar\u0131 yalanlam\u0131\u015flard\u0131… Biz de bir \u00fc\u00e7\u00fcnc\u00fc ile desteklemi\u015ftik\u2026\u201d<\/em> ifadesinde \u201cBiz de ikisini bir \u00fc\u00e7\u00fcnc\u00fc ile desteklemi\u015ftik \/ <\/strong>\u0641\u064e\u0639\u064e\u0632\u0651\u064e\u0632\u0652\u0646\u064e\u0627<\/strong>\u06be\u064f\ufee4\u064e<\/strong> \u0628\u0650\u062b\u064e\u0627\u0644\u0650\u062b\u064d <\/strong>\u201d de\u011fil de \u201cBiz de bir \u00fc\u00e7\u00fcnc\u00fc ile desteklemi\u015ftik \/ <\/strong>\u0641\u064e\u0639\u064e\u0632\u0651\u064e\u0632\u0652\u0646\u064e\u0627 \u0628\u0650\u062b\u064e\u0627\u0644\u0650\u062b\u064d<\/strong> \u201d denilerek c\u00fcmlede mef\u2019\u00fbl\u00fcn bih terk edilmi\u015ftir.[7]<\/strong><\/p>

(\u0130ran as\u0131ll\u0131, b\u00fcy\u00fck Tefsir ve Kel\u00e2m bilgini) Zemah\u015fer\u00ee bu konuda \u201cKel\u00e2m, herhangi bir maksatla kuruldu\u011funda, siyak\u0131 ona g\u00f6re yap\u0131l\u0131r ve sanki onun d\u0131\u015f\u0131nda kalanlar at\u0131lm\u0131\u015f ve reddedilmi\u015f gibi<\/em> o maksada y\u00f6nelinir. Yasin Suresi 14. ayette maksat, kimlerin desteklendi\u011finin de\u011fil kiminle desteklendi\u011finin zikredilmesidir. Kendisiyle desteklenilen \u201c<\/strong> \u0628\u0650\u062b\u064e\u0627\u0644\u0650\u062b\u064d<\/strong> \/\u00a0 bir \u00fc\u00e7\u00fcnc\u00fc ile\u201d ise, \u015eem\u2019\u00fbn ve onun izlemi\u015f oldu\u011fu ince tedbirlerdir. Bu sayede Hakk galip gelmi\u015f ve B\u00e2t\u0131l zelil ve zail edilmi\u015ftir.\u201d[8] \u015feklinde bir a\u00e7\u0131klama getirmektedir. Zemah\u015fer\u00ee\u2019nin ayet metniyle m\u00fckemmel bir uyum i\u00e7inde olan bu a\u00e7\u0131klamalar\u0131n t\u00fcm\u00fcne sadece metinden hareketle ula\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemek bir k\u0131sm\u0131 i\u00e7in makul de\u011fildir. A\u00e7\u0131klamalar\u0131n Kur\u2019an\u2019\u0131n genel \u00fcslubunu ilgilendiren k\u0131sm\u0131n\u0131, metinle ba\u011flant\u0131l\u0131 olarak analiz bir m\u00fcfessir i\u00e7in makul olsa da \u201cve onun (\u015eem\u2019\u00fbn\u2019un) izlemi\u015f oldu\u011fu nice tedbirlerdir. Bu sayede Hakk galip gelmi\u015f ve B\u00e2t\u0131l zelil ve zail edilmi\u015ftir.\u201d<\/em> \u015feklindeki Kur\u2019an\u2019da ge\u00e7meyen ince tedbirler<\/em> ibaresiyle tebli\u011fde metot de\u011fi\u015fimine<\/em> vurgu yapan a\u00e7\u0131klama i\u00e7in bunu s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. Zemah\u015fer\u00ee mezk\u00fbr \u201cbey\u00e2n\u00ee i\u2019c\u00e2z\u0131\u201d (mucizevi ve \u00e7ok etkili beyan\u0131-hitabet sanat\u0131n\u0131) tespit ederken tefsirinde ayr\u0131nt\u0131l\u0131 bir \u015fekilde aktard\u0131\u011f\u0131[9] Ashab\u00fc\u2019l-Karye<\/em> k\u0131ssas\u0131na dair anlat\u0131lardan istifade etmi\u015f olmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc Kur\u2019an metnindeki bu inceli\u011fin daha net bir \u015fekilde anla\u015f\u0131lmas\u0131 i\u00e7in aktar\u0131lan anlat\u0131lardaki ayr\u0131nt\u0131lar olduk\u00e7a etkin bir rol \u00fcstlenecek mahiyettedir.<\/strong><\/p>

Ashab\u00fc\u2019l<\/strong>-Karye k\u0131ssas\u0131nda, ilk iki el\u00e7iyi-tebli\u011fciyi desteklemek \u00fczere g\u00f6nderilen \u201c<\/strong>\u015eem\u2019\u00fbn<\/strong>\u2019un di\u011fer hav\u00e2rileri desteklemek i\u00e7in geldi\u011fini ilk ba\u015fta gizlemesi\u201d \u00fc\u00e7 anlat\u0131da da yer almaktad\u0131r.[10] \u015eem\u2019\u00fbn\u2019un ilk olarak g\u00f6nderilen iki resulle irtibat\u0131 yokmu\u015f gibi davranmas\u0131, hemen her b\u00f6l\u00fcme serpi\u015ftirilerek, s\u00f6zlerinin art\u0131k Krala tesir etti\u011fini anlad\u0131\u011f\u0131 k\u0131ssan\u0131n son b\u00f6l\u00fcm\u00fcne dek anlat\u0131l\u0131r.<\/strong> \u015eem\u2019\u00fbn\u2019un \u015fehre giri\u015finin, sosyal hayatta ve Kral\u0131n yan\u0131nda konum edinmesinin, halkla beraber onlar\u0131n ibadetlerinde bulunu\u015funun, hapishaneye giri\u015finin, hav\u00e2rilerle irtibat kuru\u015funun, g\u00f6z\u00fc olmayan ki\u015finin\/alaca hastan\u0131n iyile\u015fmesi ve \u00f6l\u00fcn\u00fcn dirilmesi i\u00e7in dua edi\u015finin ve diriltilen gen\u00e7 taraf\u0131ndan te\u015fhis edili\u015finin anlat\u0131ld\u0131\u011f\u0131 t\u00fcm b\u00f6l\u00fcmlerde, bunu gizlice ve di\u011fer iki resulle irtibat\u0131n\u0131 ortaya \u00e7\u0131karmayacak \u015fekilde yapt\u0131\u011f\u0131 k\u0131ssa anlat\u0131m\u0131nda her seferinde farkl\u0131 donelerle tekrarlanarak vurgulan\u0131r.<\/em><\/strong> Olay \u00f6rg\u00fcs\u00fcndeki bu ayr\u0131nt\u0131, ayet metnindeki mef\u2019\u00fbl\u00fcn bihin terk edilmesini, dolay\u0131s\u0131yla elde edilen lafz\u0131n muktez\u00e2-i h\u00e2le uygunlu\u011funu en g\u00fczel bir \u015fekilde a\u00e7\u0131klamaktad\u0131r. Di\u011fer bir deyi\u015fle sadece bir t\u00fcmle\u00e7 d\u00fc\u015f\u00fcr\u00fclerek k\u0131ssan\u0131n \u00f6nemli bir k\u0131sm\u0131 Kur\u2019an\u2019da i\u015fareten anlat\u0131lm\u0131\u015ft\u0131r. B\u00f6ylelikle ne t\u00fcr bir takdir yap\u0131l\u0131rsa yap\u0131ls\u0131n hi\u00e7bir ispat\u0131n sa\u011flayamayaca\u011f\u0131 anlam geni\u015fli\u011fi ve bel\u00e2\u011f\u00ee zevk c\u00fcmlede hazifle sa\u011flanm\u0131\u015ft\u0131r.[11]<\/strong><\/p>

Ayetin nazm\u0131nda lafzen d\u00fc\u015f\u00fcr\u00fcld\u00fc\u011f\u00fc gibi k\u0131ssan\u0131n ilk safhas\u0131nda \u015eem\u2019\u00fbn hapsedilen iki resul\u00fc sanki terk etmi\u015f gibidir. Oysaki hem ayetin <\/strong>\u0641\u064e\u0639\u064e\u0632\u0651\u064e\u0632\u0652\u0646\u064e\u0627 \u0628\u0650\u062b\u064e\u0627\u0644\u0650\u062b\u064d <\/strong>ibaresindeki fiil, f\u00e2il ve mef\u2019\u00fbl\u00fcn verdi\u011fi anlam hem de k\u0131ssa anlat\u0131lar\u0131ndaki \u015eem\u2019\u00fbn\u2019un yapt\u0131klar\u0131 a\u00e7\u0131s\u0131ndan zahir\u00ee g\u00f6r\u00fcn\u00fc\u015f\u00fcn aksine resuller terk edilmemi\u015ftir. Bununla birlikte ta\u2019ziz anlam\u0131 \u00f6zellikle vurgulanm\u0131\u015f ve mutlakla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.[12] Ayr\u0131ca ayetin metnindeki mef\u2019\u00fbl\u00fcn bihin terk edilmesine paralel olarak es-Semerkand\u00ee\u2019nin anlat\u0131m\u0131nda ayr\u0131nt\u0131l\u0131 bir \u015fekilde belirtildi\u011fi \u00fczere \u201cdaha \u00f6nce giden iki hav\u00e2rinin tebli\u011f metodunun yetersiz ve ba\u015far\u0131s\u0131z olmas\u0131\u201d<\/em>[13] sebebiyle k\u0131ssada ilk olarak \u015fah\u0131slar ve tebli\u011f metotlar\u0131 de\u011fil, ris\u00e2letlerinin desteklendi\u011fi anla\u015f\u0131lmaktad\u0131r. Mef\u2019\u00fbl\u00fcn bihin terk edilmesi bu anlam inceli\u011fini de yans\u0131tmaktad\u0131r.\u00a0 <\/strong><\/p>

Aktar\u0131lan bilgiler, \u0130srailiyat kaynakl\u0131 baz\u0131 rivayetlerin, Kur\u2019an metnini daha iyi anlamaya olumlu etkisini g\u00f6sterdi\u011fi gibi; Kur\u2019an metnine uymas\u0131 y\u00f6n\u00fcyle mezk\u00fbr bilgilerin s\u0131hhati a\u00e7\u0131s\u0131ndan da bir delil olarak kabul edilebilir. (Ancak \u0130srail\u00ee rivayetlerin bir k\u0131sm\u0131n\u0131n ise Kur\u2019an\u00ee mana ve mesaj\u0131 saklad\u0131\u011f\u0131 hatta sapt\u0131rd\u0131\u011f\u0131 da dikkate al\u0131nmas\u0131 gereken bir ger\u00e7ektir. A.A.) Hicr\u00ee ikinci as\u0131rdan be\u015finci asra kadar Muk\u00e2til b. S\u00fcleym\u00e2n\u2019\u0131n aktar\u0131m\u0131 hari\u00e7 k\u0131ssaya dair t\u00fcm anlat\u0131larda ayet metnine uyumlu bir \u015fekilde <\/strong>\u201c\u015eem\u2019\u00fbn\u2019un di\u011fer hav\u00e2rileri desteklemek i\u00e7in geldi\u011fini ilk ba\u015fta gizledi\u011fi\u201d<\/em><\/strong> ayr\u0131nt\u0131s\u0131 yer al\u0131r. Bu ayr\u0131nt\u0131n\u0131n metindeki kar\u015f\u0131l\u0131\u011f\u0131n\u0131n ilk defa Zemah\u015fer\u00ee taraf\u0131ndan k\u0131ssa anlat\u0131lar\u0131ndan as\u0131rlar sonra dile getirilmesi mezk\u00fbr bilgilerin metinle uyumunu ve s\u0131hhati destekler durumdad\u0131r. B\u00f6ylelikle Kur\u2019an metnine g\u00f6re bir anlat\u0131n\u0131n, \u0130srail\u00ee kaynaklardan sadece birka\u00e7 benzerlik esas al\u0131narak se\u00e7ilme[14] veyahut s\u00fcre\u00e7 i\u00e7inde olu\u015fturulma ihtimal ve kan\u0131s\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde zay\u0131flamakta, ilgili rivayetlerin ba\u011flay\u0131c\u0131 kabul edilebilmeleri yolunda dirayet kaynakl\u0131 bir destek bulunmu\u015f olmaktad\u0131r\u2026 Her ne kadar bu deste\u011fin dirayet kaynakl\u0131 oldu\u011fu belirtilse de asl\u0131 itibar\u0131yla Kur\u2019an metnine dayan\u0131yor olu\u015fu, m\u00fcfessirlerin tercihlerini desteklemek i\u00e7in \u00e7ok\u00e7a kulland\u0131klar\u0131 ayetlerin zahiri arg\u00fcman\u0131yla kastedilen bilgi de\u011ferine, yap\u0131lan bu yorumda ula\u015f\u0131lmas\u0131 anlam\u0131na gelmektedir.<\/strong><\/p>

\u0130mam-\u0131 <\/strong>Gazz\u00e2l\u00ee\u2019nin <\/strong>Yakla\u015f\u0131m\u0131:<\/strong><\/p>

\u0130mam-\u0131 Gazz\u00e2li (\u00f6. 505\/1111) (Kur\u2019an ayetlerine, kendi kafas\u0131na g\u00f6re yorum getirmekle ilgili) menedilen re\u2019yi, a) niyet ve b) metot a\u00e7\u0131s\u0131ndan menedilen re\u2019y<\/em> \u015feklinde iki ana ayr\u0131ma t\u00e2bi tutmaktad\u0131r. Yoruma kaynakl\u0131k etmesi a\u00e7\u0131s\u0131ndan ama\u00e7, gaye, garaz veya \u00f6n yarg\u0131<\/em> \u015feklinde de ifade edilebilecek niyete ba\u011fl\u0131 olarak menedilen re\u2019yi, Gazz\u00e2li ilk olarak a) Bir bilgiye dayanan ve b) Dayanmayan<\/em> \u015feklinde ikiye ay\u0131r\u0131r. Sonras\u0131nda ise ki\u015finin, a) K\u00f6t\u00fc veya iyi niyetle ortaya koydu\u011fu te\u2019vil, b) S\u00f6yledi\u011finin yanl\u0131\u015f oldu\u011funu bildi\u011fi halde yapt\u0131\u011f\u0131 yorum ve c) Bir\u00e7ok manaya ihtimali olan ayet-i kerimeyi cehaletinden dolay\u0131 kendi arzu ve iste\u011fine uygun olan\u0131 tercih ederek yapt\u0131\u011f\u0131 yorum olmak \u00fczere \u00fc\u00e7e ay\u0131rmaktad\u0131r. Gazz\u00e2li metot a\u00e7\u0131s\u0131ndan menedilen re\u2019yi ise; rivayeti \u00f6ncelemeden do\u011frudan dil kaidelerine m\u00fcracaat edilerek yap\u0131lan yorum<\/em> olarak a\u00e7\u0131klamaktad\u0131r.[15]<\/strong><\/p>

Gazz\u00e2l\u00ee\u2019nin yapt\u0131\u011f\u0131 s\u0131n\u0131fland\u0131rmadaki iyi niyetle yap\u0131lan menedilmi\u015f yorum<\/em>, konunun anla\u015f\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan olduk\u00e7a \u00f6nemlidir. Kan\u00fbn\u00fc\u2019t-te\u2019vil<\/em> adl\u0131 eserinde yapt\u0131\u011f\u0131 a\u00e7\u0131klamada Gazz\u00e2l\u00ee; \u201c\u0130yi niyetle yap\u0131lan bu \u015fekildeki yorumun menedilmesindeki hikmet kolayca anla\u015f\u0131lamayabilir. Oysaki ayetten maksad\u0131n ba\u015fka bir \u015fey olmas\u0131na ra\u011fmen farkl\u0131 bir manaya, bile bile hamledilmesi tersten okumayla; ayetle kastedilen farkl\u0131yken, maslahat u\u011fruna hakikate ayk\u0131r\u0131 bir \u015fekilde ayetlerin laf\u0131zlar\u0131n\u0131n tayin edilmesi manas\u0131na denk gelir ki bunu s\u00f6yleyenin boynunun vurulmas\u0131 gerekti\u011fi hususunda \u00fcmmet i\u00e7inde bir g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131 yoktur\u201d<\/em>[16] ifadesiyle hem konuya a\u00e7\u0131kl\u0131k getirir hem de yap\u0131lan yanl\u0131\u015f\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fcne ve menedilme sebebine dikkat \u00e7ekmektedir.<\/strong><\/p>

\u0130bn Mad\u00e2\u2019 el-Lahm\u00ee el-Kurtub\u00ee (\u00f6. 592\/1196) de benzer bir yakla\u015f\u0131m sergiler. O, Kur\u2019an hakk\u0131nda kendi re\u2019yiyle veya herhangi bir ilme dayanmadan yorum yapmay\u0131 yasaklayan hadisleri delil getirerek Kur\u2019an\u2019a laf\u0131z veya zanna dayal\u0131 olarak mana eklemenin haram oldu\u011funu vurgular<\/em>. Ona g\u00f6re Kur\u2019an\u2019a mana eklemek, laf\u0131z eklemek gibidir. Hatta haram olmaya daha uygundur. \u00c7\u00fcnk\u00fc esas kastedilen manalard\u0131r. Laf\u0131zlar, manaya del\u00e2let i\u00e7indir.[17] G\u00fcn\u00fcm\u00fcze ula\u015fmayan Tenzih\u00fc\u2019l-Kur\u2019an \u2018amm\u00e2 l\u00e2 yel\u00eeku bi\u2019l-bey\u00e2n[18] <\/em>adl\u0131 eserinin isminden ve hakk\u0131nda verilen bilgilerden hareketle, onun bu kitab\u0131nda nahiv merkezli a\u00e7\u0131klamalarla Kur\u2019an\u2019\u0131 yanl\u0131\u015f ve gereksiz yorumlamalar\u0131ndan,[19] buna ilaveten Allah\u2019\u0131n kel\u00e2m\u0131n\u0131 as\u0131l gayesinden uzakla\u015ft\u0131rmaya sebep olduklar\u0131ndan[20] \u00f6t\u00fcr\u00fc gramercileri uyard\u0131\u011f\u0131 anla\u015f\u0131l\u0131r.<\/strong><\/p>

Gazz\u00e2li\u2019nin, Kur\u2019an\u2019\u0131n ana mesaj\u0131n\u0131n gizlenmesine ve perdelenmesine yol a\u00e7an yorumlarla ilgili<\/em>, sadece m\u00fcfessirleri de\u011fil, onlar\u0131n yan\u0131 s\u0131ra Kur\u2019an ve tefsir okuyucusu olmas\u0131 beklenen <\/strong>M\u00fcsl\u00fcmanlar\u0131 da y\u00f6nlendirdi\u011fi anla\u015f\u0131lmaktad\u0131r. H\u00fcccet\u00fc\u2019l-\u0130slam el-Gazz\u00e2li\u2019ye g\u00f6re her ilmin \u00f6v\u00fclen bir miktar\u0131 vard\u0131r. Bu tasnifle ilimler; a) Az\u0131 da \u00e7o\u011fu da yerilen ilimler, b) Az\u0131 da \u00e7o\u011fu da makbul olan, \u00e7o\u011fald\u0131k\u00e7a daha g\u00fczel ve faziletli olan ilimler ve c) Yetecek kadar\u0131 makbul, fazlas\u0131 makbul olmayan ilimler<\/em> olmak \u00fczere \u00fc\u00e7e ayr\u0131l\u0131r.[21] \u00dc\u00e7\u00fcnc\u00fc grupta yer alan ilimlerin ise iktis\u00e2r (k\u0131saltma), iktis\u00e2d (normal olan\u0131) ve istiks\u00e2\u2019 (ayr\u0131nt\u0131l\u0131) olmak \u00fczere \u00fc\u00e7 \u00e7e\u015fidi vard\u0131r.[22]<\/strong><\/p>

\u0130mam-\u0131 Gazz\u00e2li tefsir ilmini \u00fc\u00e7\u00fcnc\u00fc gruptaki ilimler i\u00e7erisinde de\u011ferlendirmektedir. O, tefsirde iktis\u00e2r\u0131n, (\u00f6zl\u00fc izah\u0131n) Kur\u2019an\u2019\u0131n iki misli hacminde olaca\u011f\u0131n\u0131 s\u00f6ylemekte ve bu t\u00fcr tefsire el-V\u00e2hidi en-Nis\u00e2b\u00fbr\u2019i\u2019nin (\u00f6. 468 \/1076) el-Vec\u2019iz[23]<\/em> adl\u0131 eserini \u00f6rnek almaktad\u0131r. Ona g\u00f6re tefsirde istiksa (bir \u015feyin hakikatine varma, ayr\u0131nt\u0131lar\u0131yla ara\u015ft\u0131rma) ise Kur\u2019an\u2019\u0131n \u00fc\u00e7 misli b\u00fcy\u00fckl\u00fc\u011f\u00fcnde oland\u0131r. Bu hacimdeki tefsire ise ayn\u0131 m\u00fcellifin el-Vasit<\/em>[24] isimli eserini \u00f6rnek g\u00f6sterir. \u0130stik\u015faf\u0131n (\u0130stik\u015faf: Ke\u015ffetmeye \u00e7al\u0131\u015fma, gizlenen ve bilinmeyen ger\u00e7ekleri ortaya \u00e7\u0131karma \u00e7abas\u0131) \u00f6rne\u011fi ise yine ayn\u0131 m\u00fcellifin et-Tefs\u00eeru\u2019l-bas\u00eet<\/em>[25] isimli tefsiridir.[26] \u0130mam-\u0131 Gazz\u00e2l\u00ee\u2019nin bu a\u00e7\u0131klamalar\u0131nda mahiyete de\u011fil hacme ba\u011fl\u0131 bir sorgulamaya gitti\u011fi ve farz-\u0131 kif\u00e2ye olarak bu ilimleri ayr\u0131nt\u0131lar\u0131yla \u00f6\u011frenme durumunda olanlardan[27] daha ziyade, genel okuyucuyu muhatap ald\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. S\u00f6z konusu yakla\u015f\u0131m tefsir s\u0131n\u0131fland\u0131rmalar\u0131n\u0131n, m\u00fcfessir kadar olmasa bile tefsir okuyucusunu da ilgilendirdi\u011fini g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir. <\/strong><\/p>

Farz-\u0131 kif\u00e2ye olarak bu ilimleri ayr\u0131nt\u0131lar\u0131yla \u00f6\u011frenmek durumunda olan m\u00fcfessirlerin kendi uzmanl\u0131k alanlar\u0131yla ilgili donan\u0131mlar\u0131n\u0131n tefsire etkisi m\u00fcsellemdir.[28] (Do\u011fal ve ola\u011fand\u0131r.) Kur\u2019an\u2019\u0131n ana mesaj\u0131n\u0131n gizlenmesine ve perdelenmesine yol a\u00e7an yorumlarda da mezk\u00fbr donan\u0131mlar\u0131n etken oldu\u011fu g\u00f6r\u00fcl\u00fcr. Us\u00fblde ve teoride \u00e7\u00f6z\u00fcm bulunan bu olumsuz etkilerden pratikte m\u00fcfessirlerin masun kalamay\u0131\u015f\u0131n\u0131n tefsir tarihinde bir\u00e7ok \u00f6rne\u011fi vard\u0131r.[29]<\/strong><\/p>

Ashab\u00fc\u2019l<\/strong>-Karye k\u0131ssas\u0131, \u00f6zelinde k\u0131ssa anlat\u0131m\u0131 a\u00e7\u0131s\u0131ndan es-Semerkand\u00ee\u2019nin Sa\u2019leb\u00ee\u2019ye \u00f6nc\u00fcl\u00fck etti\u011fi, Sa\u2019leb\u00ee\u2019nin ise bu tarz\u0131 daha da geli\u015ftirdi\u011fi anla\u015f\u0131lmaktad\u0131r.<\/strong><\/p>

Sa\u2019leb\u00ee tefsirindeki k\u0131ssa anlat\u0131m\u0131 hem Muk\u00e2til b. S\u00fcleym\u00e2n\u2019dan ve Eb\u00fc\u2019l-Leys es-Semerkand\u00ee\u2019den hem de di\u011fer eseri \u2018Ar\u00e2is\u00fc\u2019l-mec\u00e2lis\u2019<\/em>ten bir\u00e7ok farkl\u0131l\u0131k g\u00f6sterir. Bunlar maddeler halinde s\u0131ralanacak olursa;\u00a0 <\/strong><\/p>

a) Sa\u2019leb\u00ee tefsirinde k\u0131ssa anlat\u0131m\u0131n\u0131, Muk\u00e2til b. S\u00fcleym\u00e2n\u2019dan ve es-Semerkand\u00ee\u2019den farkl\u0131 olarak k\u0131ssan\u0131n ba\u015flad\u0131\u011f\u0131 13. ayette yo\u011funluklu olarak tamamlar. K\u0131ssan\u0131n ayet a\u00e7\u0131klamalar\u0131nda de\u011fil de ilk ayette topluca aktar\u0131lmas\u0131 tefsire g\u00f6re k\u0131ssa anlat\u0131m\u0131n\u0131n \u00f6ncelendi\u011fini g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir. <\/strong><\/p>

b) Sa\u2019leb\u00ee\u2019nin anlat\u0131m\u0131n\u0131n Mukatil\u2019den ve es-Semerkand\u00ee\u2019den ayr\u0131ld\u0131\u011f\u0131 di\u011fer nokta ise \u00e7o\u011funlukla senet zinciri bildirmemekle birlikte kaynak g\u00f6stermesidir. O k\u0131ssa anlat\u0131m\u0131na ba\u015flad\u0131\u011f\u0131 ilk yerde \u201cneb\u00eelerin haberlerine dair uleman\u0131n dedi\u011fine g\u00f6re\u201d<\/em> \u015feklinde kaynak g\u00f6sterirken, farkl\u0131 kavillerin oldu\u011fu durumlarda ilgili ismi ayr\u0131ca belirtir. Bunlar 1. kavilde Vehb, 2. kavilde Vehb, 3. kavilde \u0130bn \u0130sh\u00e2k, Ka\u2019b ve Vehb\u2019den, 4. kavilde \u0130bn Abb\u00e2s, 5. kavilde Muk\u00e2til ve 6. kavilde Vehb \u015feklinde Sa\u2019leb\u00ee\u2019nin her iki eserinde de ayn\u0131 s\u0131rayla yer verilir. <\/strong><\/p>

c) (Ashab\u00fc\u2019l-Karye ile ilgili) K\u0131ssa anlat\u0131m\u0131 \u015fehrin uza\u011f\u0131ndan bir adam\u0131n geli\u015finin anlat\u0131ld\u0131\u011f\u0131 b\u00f6l\u00fcme kadar \u2018Ar\u00e2is\u00fc\u2019l-mec\u00e2lis\u2019<\/em>le birka\u00e7 istisna d\u0131\u015f\u0131nda ayn\u0131 gibidir. Hab\u00eeb en-Necc\u00e2r\u2019\u0131n \u015fehit edili\u015fine dair Hasan-\u0131 Basr\u00ee\u2019den (\u00f6. 110\/728) aktar\u0131lan rivayetin yan\u0131 s\u0131ra el-Ke\u015ff ve\u2019l-bey\u00e2n<\/em>\u2019da Kasasu\u2019l-enbiy\u00e2<\/em>\u2019dan farkl\u0131 olarak Abdull\u0101h b. Mes\u2019\u00fbd (\u00f6. 32\/652-53) ve S\u00fcdd\u00ee\u2019den (\u00f6. 127\/745) birer rivayet nakledilir.<\/strong><\/p>

d) Belirtilen kaynaklardaki al\u0131nt\u0131lar\u0131n t\u00fcm\u00fcnde olay \u00f6rg\u00fcs\u00fcn\u00fcn Kur\u2019an\u2019\u0131n Kur\u2019an\u2019la tefsiri ve b\u00fct\u00fcnselli\u011fi i\u00e7erisinde ayr\u0131nt\u0131land\u0131r\u0131lm\u0131\u015ft\u0131r. Bununla birlikte Sa\u2019leb\u00ee\u2019 anlat\u0131s\u0131nda di\u011fer Kur\u2019an ayetlerini \u00e7a\u011fr\u0131\u015ft\u0131racak daha fazla laf\u0131z bulunmaktad\u0131r. Bu anlat\u0131da;<\/strong><\/p>

\u201c<\/strong>(Allah, Hz. \u0130sa\u2019y\u0131)<\/em><\/strong> \u0130srailo\u011fullar\u0131na el\u00e7i g\u00f6nderecek (O, \u0130srailo\u011fullar\u0131na \u015f\u00f6yle diyecektir)<\/em>: \u2018Ger\u00e7ek \u015fu ki, ben size Rabbinizden bir ayetle geldim. Ben size s\u00fczme \u00e7amurdan (veya metalik hamurdan)<\/em> ku\u015f bi\u00e7iminde bir \u015fey olu\u015fturup i\u00e7ine \u00fcf\u00fcr\u00fcr\u00fcm, o da hemencecik Allah’\u0131n izniyle ku\u015f oluverir. Ve Allah’\u0131n izniyle do\u011fu\u015ftan k\u00f6r olan\u0131 ve alaca hastal\u0131\u011f\u0131na tutulan\u0131 iyile\u015ftirir ve \u00f6l\u00fcy\u00fc diriltirim. (Her g\u00fcn) <\/em>Yediklerinizi ve evlerinizde biriktirdiklerinizi size haber veririm. \u015e\u00fcphesiz, e\u011fer inanm\u0131\u015fsan\u0131z bunda sizin i\u00e7in kesin bir ayet vard\u0131r\u2019 (bunlar mucizedir)<\/em>.\u201d (\u00c2l-i \u0130mr\u00e2n: 49)<\/strong><\/p>

\u201cAllah ise \u015f\u00f6yle diyecek: \u2018Ey Meryem o\u011flu \u0130sa, sana ve annene olan nimetimi hat\u0131rla. Ben seni Ruhu’l-Kud\u00fcs (Hz. Cebrail)<\/em> ile destekledim, be\u015fikte iken de, yeti\u015fkin iken de insanlarla <\/strong>(hikmetle ve d\u00fczg\u00fcnce)<\/em><\/strong> konu\u015f<\/strong>abildin<\/strong>. Sana Kitab\u0131, hikmeti, Tevrat’\u0131 ve \u0130ncil’i \u00f6\u011frettim. Hani o vakit Benim iznimle \u00e7amurdan ku\u015f bi\u00e7iminde (bir \u015feyi)<\/em> olu\u015fturuyordun da (yine)<\/em> iznimle ona \u00fcf\u00fcrd\u00fc\u011f\u00fcnde bir ku\u015f olu<\/strong>p (u\u00e7uverirdi)<\/em><\/strong>. Do\u011fu\u015ftan k\u00f6r olan\u0131 ve <\/strong>(deri hastal\u0131\u011f\u0131 olan)<\/em><\/strong> alacal\u0131y\u0131 iznimle iyile\u015ftir<\/strong>din<\/strong>, (yine o s\u00fcre\u00e7te)<\/em> Benim iznimle (mucize olarak)<\/em> \u00f6l\u00fcleri (ge\u00e7ici olarak diriltip, <\/em><\/strong>tekrar <\/em><\/strong>hayata)<\/em><\/strong> \u00e7\u0131kar\u0131<\/strong>verdin<\/strong>. \u0130srailo\u011fullar\u0131na apa\u00e7\u0131k belgelerle geldi\u011finde onlardan ink\u00e2ra sapanlar, \u2018\u015e\u00fcphesiz bu apa\u00e7\u0131k bir sihirdir\u2019 demi\u015flerdi (de)<\/em> \u0130srailo\u011fullar\u0131n\u0131 senden geri p\u00fcsk\u00fcrtm\u00fc\u015f<\/strong>, zararlar\u0131n\u0131 defetmi\u015ftim<\/strong>.\u201d <\/strong>(Maide: 110)<\/strong><\/p>

\u201c\u0130\u015fte Rabbiniz olan Allah budur. O’ndan ba\u015fka ilah yoktur. Her \u015feyin Yarat\u0131c\u0131s\u0131d\u0131r, \u00f6yleyse <\/strong>(yaln\u0131z)<\/em><\/strong> O’na kulluk edin. O, her \u015feyin <\/strong>(ve herkesin)<\/em><\/strong> \u00fczerinde<\/strong> bir Vek\u00eel\u2019dir. <\/strong>(Her t\u00fcrl\u00fc ihtiya\u00e7lar\u0131n\u0131 gideren ve sahiplik edendir.)<\/em><\/strong>\u201d <\/strong>(En\u2019am: 102)<\/strong><\/p>

\u201c<\/strong>(Ey Resul\u00fcm, onlara sor)<\/em><\/strong> De ki: \u2018G\u00f6klerin ve yerin Rabbi kimdir?\u2019 (Cevap verip)<\/em> De ki: \u2018Allah’t\u0131r.\u2019 (Tekrar sorup) <\/em>De ki: \u2018\u00d6yleyse, O’nu b\u0131rak\u0131p da kendi kendilerine bile ne yarar ne de zarar sa\u011flamaya malik olmayan birtak\u0131m veliler mi (tanr\u0131lar)<\/em> edindiniz?\u2019 De ki: \u2018Hi\u00e7 g\u00f6rmeyen (k\u00f6r)<\/em> ile g\u00f6ren (basiret sahibi)<\/em> e\u015fit olabilir mi? Veya karanl\u0131klarla nur e\u015fit olabilir mi?\u2019 Yoksa Allah’a, O’nun yaratmas\u0131 gibi yaratan ortaklar buldular da, bu yaratma (sonucu mu, olu\u015fan insanlar, hayvanlar, a\u011fa\u00e7lar ve b\u00fct\u00fcn varl\u0131klar b\u00f6ylesine ahenkli ve m\u00fckemmel \u015fekilde denk geldi de)<\/em> kendilerince (tesad\u00fcfen mi)<\/em> birbirine benze\u015fti? (Cevaben) <\/em>De ki: \u2018(Hay\u0131r)<\/em> Allah, her \u015feyin (bizzat)<\/em> Yarat\u0131c\u0131s\u0131’d\u0131r ve O <\/strong>(V\u00e2hid)<\/em><\/strong> Tektir, Kahredici <\/strong>(kudretin sahibidir.\u2019)<\/em><\/strong>\u201d <\/strong>(Ra\u2019d: 16)<\/strong><\/p>

\u201c<\/strong>Allah, her \u015feyin Yarat\u0131c\u0131s\u0131’d\u0131r. O, her \u015feyin \u00fczerinde Vek\u00eel\u2019dir. (Herkese sahip \u00e7\u0131kan ve hakk\u0131n\u0131 koruyand\u0131r.)<\/em>\u201d <\/strong>(Z\u00fcmer: 62)<\/strong><\/p>

\u201c<\/strong>\u0130\u015fte bu (Y\u00fcce s\u0131fatlar\u0131 ta\u015f\u0131yan)<\/em>, sizin Rabbiniz Allah’t\u0131r; her \u015feyin Yarat\u0131c\u0131s\u0131’d\u0131r; O’ndan ba\u015fka ilah yoktur. \u00d6yleyse nas\u0131l olur da (Hakk\u2019tan)<\/em> \u00e7evriliyorsunuz? (Bu a\u00e7\u0131k bir ak\u0131ls\u0131zl\u0131k ve vicdans\u0131zl\u0131kt\u0131r.)<\/em><\/strong>\u201d (M\u00fc\u2019min: 62)<\/strong><\/p>

\u201c<\/strong>(Allah CC)<\/em><\/strong> G\u00f6kleri ve yeri bir \u00f6rnek edinmeksizin <\/strong>(hi\u00e7 yoktan)<\/em><\/strong> y<\/strong>aratand\u0131r. O’nun nas\u0131l bir \u00e7ocu\u011fu olabilir? O’nun bir e\u015fi (zevcesi)<\/em> de yoktur. O, her \u015feyi yaratm\u0131\u015ft\u0131r. O, her \u015feyi Bilen (Allah\u2019t\u0131r)<\/em>.<\/strong>\u201d <\/strong>(En\u2019am: 101)<\/strong><\/p>

\u201c<\/strong>(O Allah ki)<\/em><\/strong> G\u00f6klerin ve yerin m\u00fclk\u00fc (h\u00fck\u00fcmranl\u0131\u011f\u0131 ve tasarruf hakk\u0131)<\/em> O\u2019nundur; (Allah asla)<\/em> \u00e7ocuk edinmemi\u015ftir. (Allah\u2019a evlat isnad\u0131 k\u00fcf\u00fcrd\u00fcr.) <\/em>O\u2019na m\u00fclk\u00fcnde (ba\u015fka bir)<\/em> ortak da yoktur, her \u015feyi bizzat O yaratm\u0131\u015f, ona bir d\u00fczen vermi\u015f, belli bir \u00f6l\u00e7\u00fcyle (en ince ayr\u0131nt\u0131lar\u0131yla birlikte)<\/em> takdir etmi\u015ftir.<\/strong>\u201d <\/strong>(Furkan: 2)<\/strong> [30]<\/p>

\u201cVe de ki: \u2018<\/strong>(Her t\u00fcrl\u00fc)<\/em><\/strong> \u00d6vg\u00fc (hamd;<\/em> <\/strong>asla)<\/em><\/strong> \u00e7ocuk edinmeyen <\/strong>(do\u011fmayan ve do\u011furmayan)<\/em><\/strong>, <\/strong>m\u00fclkte ve h\u00e2kimiyette orta\u011f\u0131 olmayan ve zilletten <\/strong>(acizlik ve \u00e7aresizlikten)<\/em><\/strong> dolay\u0131 s\u0131\u011f\u0131n\u0131lacak bir yard\u0131mc\u0131ya da (ihtiyac\u0131)<\/em> bulunmayan Allah’ad\u0131r.\u2019 Ve O’nu <\/strong>(\u015fan\u0131na yak\u0131\u015f\u0131r \u015fekilde)<\/em><\/strong> tekbir edebildik\u00e7e tekbir et. <\/strong>(Her konuda ve her durumda Allah’\u0131n Dinini, h\u00fck\u00fcmlerini ve va\u2019adini \u00fcst\u00fcn tut, O\u2019na g\u00fcven ve y\u00fccelt!)<\/em><\/strong>\u201d <\/strong>(\u0130sr\u00e2: 111)<\/strong><\/p>

\u201c(Hz. Zekeriya, hayret ve sevincinden)<\/em> Dedi ki: \u2018Rabbim, bana ger\u00e7ekten ihtiyarl\u0131k ula\u015fm\u0131\u015fken ve kar\u0131m da k\u0131s\u0131rken nas\u0131l bir o\u011flum olabilir?\u2019 (Cenab-\u0131 Hakk ise:)<\/em> \u2018\u0130\u015fte b\u00f6yle!..\u2019 dedi, \u2018Allah diledi\u011fini yapar\u2019 (diye uyar\u0131verdi)<\/em>.\u201d (\u00c2l-i \u0130mr\u00e2n: 40)<\/strong><\/p>

\u201cG\u00f6rmedin mi ki, ger\u00e7ekten g\u00f6klerde ve yerde olanlar, G\u00fcne\u015f, Ay, y\u0131ld\u0131zlar, da\u011flar, a\u011fa\u00e7lar, hayvanlar ve insanlardan bir\u00e7o\u011fu Allah’a secde etmektedirler. (\u0130nsanlar\u0131n)<\/em> Bir\u00e7o\u011fu \u00fczerine ise azap hak olmu\u015ftur. Allah kimi a\u015fa\u011f\u0131l\u0131k k\u0131larsa, art\u0131k onun i\u00e7in bir (y\u00fcceltici ve) <\/em>ikram edici yoktur. \u015e\u00fcphesiz Allah, diledi\u011fini yapa<\/strong>nd\u0131r<\/strong>. <\/strong>(Her i\u015fini hikmet ve adaletle g\u00f6rendir.)<\/em><\/strong>\u201d (Hacc: 18)<\/strong><\/p>

\u201c<\/strong>Ey iman edenler! \u2018Akit\u2019lerinizi (Rabbinize ve birbirinize verdi\u011finiz s\u00f6zlerinizi ve yapt\u0131\u011f\u0131n\u0131z anla\u015fma metinlerinizi)<\/em> yerine getirin. (Hacc ve umrede)<\/em> <\/strong>\u0130hraml\u0131 iken avlanmay\u0131 hel\u00e2l saymamak \u015fart\u0131yla ve <\/strong>(\u015fimdi)<\/em><\/strong> size okunacaklar d\u0131\u015fta tutulmak \u00fczere, (di\u011fer b\u00fct\u00fcn) <\/em>hayvanlar size hel\u00e2l k\u0131l\u0131nd\u0131. \u015e\u00fcphesiz Allah diledi\u011fi h\u00fckm\u00fc verir.\u201d (Maide: 1)<\/strong><\/p>

\u201c<\/strong>(\u0130brahim)<\/em><\/strong> Hani o zaman babas\u0131na: \u2018Ey babac\u0131\u011f\u0131m! \u0130\u015fitmeyen, g\u00f6rmeyen ve <\/strong>sana bir fayda eri\u015ftiremeyen (ihtiya\u00e7 duydu\u011fun<\/em><\/strong> herhangi bir \u015fey<\/em><\/strong>i temin edemeyen)<\/em><\/strong> nesnelere niye tap\u0131yorsun?\u2019 <\/strong>demi\u015fti.<\/strong>\u201d (Meryem: 42) ayetleri iktibas edilmi\u015ftir. <\/strong><\/p>

e) K\u0131ssa anlat\u0131m\u0131nda aktar\u0131lan olay \u00f6rg\u00fcs\u00fc ve ayr\u0131nt\u0131lar a\u00e7\u0131s\u0131ndan Sa\u2019leb\u00ee\u2019nin anlat\u0131m\u0131n\u0131n Muk\u00e2til\u2019den ve es-Semerkand\u00ee\u2019den ayr\u0131ld\u0131\u011f\u0131 bir\u00e7ok nokta bulunmaktad\u0131r. Mezk\u00fbr \u00fc\u00e7 eserde de <\/strong>\u201ctakviye i\u00e7in gelen \u00fc\u00e7\u00fcnc\u00fc resul \u015eem\u2019\u00fbn iken\u201d<\/em><\/strong> olay \u00f6rg\u00fcs\u00fc olduk\u00e7a farkl\u0131d\u0131r. Farkl\u0131 anlat\u0131lar s\u0131ralanacak olursa; <\/strong><\/p>

1- Gelen iki resul \u015fehirde ilk olarak Hab\u00eeb en-Necc\u00e2r\u2019la kar\u015f\u0131la\u015fm\u0131\u015f, onun o\u011flunu iyile\u015ftirmi\u015ftir. <\/strong><\/p>

2- \u015eehirde resullerin mucizeleri \u015f\u00f6hret bulmu\u015f ve bir\u00e7ok hasta, resuller taraf\u0131ndan iyile\u015ftirilmi\u015ftir. Buraya kadarki anlat\u0131ma Muk\u00e2til ve es-Semerkand\u00ee\u2019de yer verilmemi\u015ftir. Bundan sonraki anlat\u0131m ise es-Semerkand\u00ee\u2019de daha ayr\u0131nt\u0131l\u0131 verilmi\u015ftir. <\/strong><\/p>

3- Kral, resulleri \u00e7a\u011f\u0131rarak dinleri hakk\u0131nda bilgi alm\u0131\u015f ve resuller ink\u00e2r edilip \u00e7ar\u015f\u0131da d\u00f6v\u00fclerek hapsedilmi\u015flerdir. <\/strong><\/p>

4- Bunun \u00fczerine Muk\u00e2til\u2019in ve Semerkand\u00ee\u2019nin de aktard\u0131\u011f\u0131 \u00fczere; <\/strong>\u015eem\u2019\u00fbn takviye i\u00e7in gelmi\u015ftir<\/em><\/strong>.<\/strong><\/p>

5- Muk\u00e2til\u2019den anlat\u0131s\u0131ndan farkl\u0131 olarak \u201c\u015eem\u2019\u00fbn, halk i\u00e7inde \u015f\u00f6hret bulup Kral taraf\u0131ndan tan\u0131nacak kadar \u015fehirde kalm\u0131\u015f ve Kralla arkada\u015fl\u0131k etmi\u015ftir.\u201d<\/em><\/strong><\/p>

6- \u015eem\u2019\u00fbn hapiste olan resulleri kurtarmak i\u00e7in bir vesile\/metot aram\u0131\u015f (\u00f6zellikle bu b\u00f6l\u00fcm es-Semerkand\u00ee\u2019de fazlaca ayr\u0131nt\u0131land\u0131r\u0131l\u0131r),[31] resullerin g\u00f6zleri tamam\u0131yla olmayan bir hastay\u0131 iyile\u015ftirmesi ve babas\u0131 gelmedi\u011fi i\u00e7in yedi g\u00fcnd\u00fcr defnedilmeyen bir \u00f6l\u00fcn\u00fcn diriltilmesi sonucunda Kral ve halk\u0131n bir k\u0131sm\u0131 bir rivayete g\u00f6re iman etmi\u015fler, Muk\u00e2til\u2019in de aktard\u0131\u011f\u0131 gibi di\u011fer bir rivayete g\u00f6re ink\u00e2r etmi\u015flerdir. Es-Semerkand\u00ee\u2019nin aktar\u0131m\u0131na g\u00f6re Hab\u00eeb en-Necc\u00e2r, diriltilen gencin babas\u0131 olan ki\u015fidir. <\/strong><\/p>

7- Muk\u00e2til\u2019den farkl\u0131 olarak Hab\u00eeb en-Necc\u00e2r\u2019\u0131n ya\u015fant\u0131s\u0131 hakk\u0131nda ayr\u0131nt\u0131l\u0131 bilgi verilir.<\/strong><\/p>

8- Muk\u00e2til\u2019den farkl\u0131 olarak Hab\u00eeb en-Necc\u00e2r\u2019\u0131n \u015fehadeti ayr\u0131nt\u0131lar\u0131yla nakledilir.<\/strong><\/p>

9- Hab\u00eeb en-Necc\u00e2r hakk\u0131nda \u201c\u00dcmmetlerin \u00f6nde gelenleri \u00fc\u00e7t\u00fcr; bunlar Allah\u2019\u0131 g\u00f6z a\u00e7\u0131p kapay\u0131ncaya kadar bile ink\u00e2r etmemi\u015flerdir. Bunlar; Ali b. Eb\u00fb T\u00e2lib, Yasin Suresi\u2019nde zikredilen ki\u015fi ve firavun h\u00e2nedan\u0131ndan iman eden ki\u015fidir. Onlar s\u0131dd\u0131klard\u0131r. Hz. Ali ise en faziletlileridir.\u201d<\/em> hadisi senediyle birlikte nakledilir.<\/strong>[32]<\/sup> (Age. sh: 109-111)<\/strong><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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  1. Bak: Ara\u015ft\u0131rma Yay\u0131nlar\u0131 \u2013 2021 Ankara<\/li>
  2. Age. Sh: 19<\/li>
  3. Mustafa \u00d6zt\u00fcrk, \u201cKur\u2019an K\u0131ssalar\u0131 Ba\u011flam\u0131nda \u0130sr\u00e2iliyy\u00e2t Meselesine Farkl\u0131 Bir Yakla\u015f\u0131m – Tefsirde \u0130sr\u00e2iliyy\u00e2t Kar\u015f\u0131t\u0131 S\u00f6ylemin Tahlil ve Tenkidi-\u201d. \u0130sl\u00e2m\u00ee \u0130limler Dergisi 9\/1 (2014), 8,<\/li>
  4. Ahmet Sait S\u0131cak, Kur\u2019an Tefsirinde \u00d6znellik<\/em>, 55, 81, 87.\u00a0<\/li>
  5. Emin el-Huli, \u201cTefsir ve Tefsir\u2019de Edeb\u00ee Tefsir Metodu\u201d, \u00e7ev. M. G\u00fcng\u00f6r, \u0130sl\u00e2m\u00ee Ara\u015ft\u0131rmalar <\/em>2\/7 (1988), 35.\u00a0<\/li>
  6. F\u00e2d\u0131l S\u00e2lih S\u00e2merr\u00e2\u00ee, Al\u00e2 tar\u00eeki\u2019t-tefs\u00eeri\u2019l-bey\u00e2n\u00ee <\/em>(Amman: D\u00e2ru\u2019l-Fikr, 1434\/2013), 1\/7.<\/li>
  7. Zemah\u015feri\u2019nin burada hazif de\u011fil de terk terimini kullanmas\u0131nda \u015f\u00f6yle bir incelik bulunmaktad\u0131r: Hazif kullan\u0131lmas\u0131, m\u00fcsned\u00fcn ileyhin (\u00f6zne-m\u00fcbted\u00e2) kendisine \u00e7ok ihtiya\u00e7 duyulan bir c\u00fcmle unsuru oldu\u011fu, hazfedildi\u011fi an, sanki \u00f6nce zikredilip arkas\u0131ndan hazfedildi\u011fi d\u00fc\u015f\u00fcncesine imk\u00e2n tan\u0131n\u0131rken \u00f6te yandan m\u00fcsnedde terk teriminin kullan\u0131lmas\u0131, m\u00fcsnedin (fiil-haber) c\u00fcmlede b\u00f6ylesine bir \u00f6neme haiz olmad\u0131\u011f\u0131n\u0131, zikredebilmek suretiyle tamamen terk edilebilece\u011fine i\u015faret etti\u011fini g\u00f6stermektedir. M\u00fcteallik\u00e2t\u00fc\u2019l-fi\u2019l (fiille ilintili olan c\u00fcmle \u00f6\u011feleri) i\u00e7erisinde ele al\u0131nan mef\u2019\u00fbl\u00fcn bih de bu kapsamda de\u011ferlendirilebilir. Hatib el-Kazvini, el-\u0130zah fi \u2018ul\u00fbmi\u2019l-bel\u00e2ga<\/em> (Beyrut: D\u00e2ru\u2019l-Cil. t.s.). 2\/103; Halil \u0130brahim Ka\u00e7ar. Edeb\u00ee Y\u00f6nden Hazif \u00dcslubu (Eksiltili \u0130fadeler)<\/em> (\u0130stanbul: Ocak Yay\u0131nc\u0131l\u0131k, 2007). 38.<\/li>
  8. Zemah\u015fer\u00ee, el-<\/em>Ke\u015f\u015f\u00e2f<\/em>, 4\/8.<\/li>
  9. Zemah\u015fer\u00ee, el-Ke\u015f\u015f\u00e2f<\/em>, 4\/7-12.<\/li>
  10. Semerkand\u00ee, Tefs\u00eeru\u2019<\/em>l-<\/em>Kur\u2019ani\u2019l-Kerim.<\/em> 3\/118-119; Sa\u02bfleb\u00ee, el-<\/em>Ke\u015ff ve\u2019l<\/em>–<\/em>bey\u00e2n<\/em>, 8\/124; N\u00fcveyr\u00ee, Nih\u00e2yet\u00fc\u2019<\/em>l-<\/em>ereb f\u00ee f\u00fcn\u00fbni\u2019<\/em>l-edeb<\/em>, 14\/251-254.<\/li>
  11. Kr\u015f. Zemah\u015fer\u00ee, el-<\/em>Ke\u015f\u015f\u00e2f<\/em>, 2\/651.<\/li>
  12. \u0130bn Hi\u015f\u00e2m. Cem\u00e2l\u00fcddin Abdullah b. Yusuf b. Ahmet el-Ensari. Mu\u011fnil-lebib \u2018an k\u00fct\u00fcbi\u2019l-e\u2019\u00e2rib<\/em> (Dime\u015fk: D\u00e2ru\u2019l-Fikr. 1405\/1985). 1\/798.<\/li>
  13. Hapishanedeki iki resul\u00fc gizlice ziyaret eden \u015eem\u2019\u00fbn resullere \u015f\u00f6yle hitap eder: \u201cBen sizi kurtarmak i\u00e7in geldim. Siz i\u015fe yanl\u0131\u015f ba\u015flad\u0131n\u0131z, onlar\u0131n size itaat edip-etmeyece\u011fini hesap etmediniz. Onlar\u0131 \u00f6nce yumu\u015fakl\u0131kla davet edecektiniz. Siz ise korkutarak davet ettiniz. Sizin durumunuz, gen\u00e7 ya\u015f\u0131nda \u00e7ocu\u011fu olmayan, ya\u015fland\u0131\u011f\u0131 zaman bir o\u011flu olan ve hemen onun bir anda b\u00fcy\u00fcmesini isteyen, b\u00fcy\u00fcmesi i\u00e7in de onu a\u015f\u0131r\u0131 \u015fekilde yediren, fakat \u00e7ocuk bak\u0131m\u0131n\u0131 bilmedi\u011fi i\u00e7in bo\u011fup \u00f6ld\u00fcren kad\u0131n gibidir. Siz de o kad\u0131n gibi acele ettiniz, Krala geldiniz, davet vakti olmadan, hemen onu imana davet ettiniz ve ba\u015f\u0131n\u0131za bela getirdiniz.\u201d Semerkand\u00ee, Tefs\u00eeru\u2019l-Kur\u2019ani\u2019l-Kerim<\/em>, 3\/118.<\/li>
  14. Havv\u00e2, el-Es\u00e2s fi\u2019t-tefs\u00eer<\/em>, 8\/4631.<\/li>
  15. Eb\u00fb H\u00e2mid Muhammed b. Muhammed el-Gazz\u00e2l\u00ee, \u0130hya-i \u2018ul\u00fbm\u2019\u00eed-din (Beyrut;D\u00e2ru\u2019l-Ma\u2019rife, ts.), 1\/290-291<\/li>
  16. Eb\u00fb H\u00e2mid Muhammed b. Muhammed el-Gazz\u00e2li, \u201cKan\u00fbn\u00fc\u2019t-Te\u2019vil\u201d, Mecm\u00fc\u2019at\u00fc Res\u00e2ili\u2019l-\u0130mam el Gazz\u00e2li (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1427\/2006) 7\/124, Ayr\u0131ca bk. Eb\u00fb H\u00e2mid Muhammed b. Muhammed el-Gazz\u00e2li, \u201cKan\u00fbn\u00fc\u2019t-Te\u2019vil\u201d, \u00e7ev. Bilal Aybakan, \u0130slami Ara\u015ft\u0131rmalar Dergisi 8\/3-4 (2000), 522.<\/li>
  17. Muhammed \u0130bn Mad\u00e2 el-Lahmi el-Kurtub\u00ee,i er-Red \u2018ale\u2019n-n\u00fchat (Kahire: D\u00e2ru\u2019l-i\u2019tis\u00e2m, 1399\/1979), 74<\/li>
  18. <\/a> Abd\u00fclvehh\u00e2b \u0130bn Mans\u00fbr, A\u2019l\u00e2m\u00fc\u2019l-Ma\u011fribi\u2019l-\u2018Arabi (Rabat: el-Matba\u2019a-t\u00fc\u2019l-Melikiyye, 1403\/1983), 3\/359<\/li>
  19. Cel\u00e2leddin es-S\u00fby\u00fbt\u00ee, Bu\u011fyet\u00fc\u2019l-vu\u2019\u00e2t fi tabaka\u00e2ti\u2019l-lu\u011favlyyin ve\u2019n-nuhat, n\u015fr. M. Eb\u00fb\u2019l-Fazl (L\u00fcbnan: Mektebet\u00fc\u2019l-\u2018As\u0131r\u0131yyeh, ts.). 1\/323; M. Faruk Toprak \u201cReformist Bir Arap Gramercisi: \u0130bn Maza\u201d, Ankara \u00dcniversitesi Dil ve Tarih Co\u011frafya Fak\u00fcltesi Dergisi 37\/1-2 (1995), 212<\/li>
  20. Hulusi K\u0131l\u0131\u00e7, \u201c\u0130bn Mad\u00e2\u201d, T\u00fcrkiye Diyanet Vakf\u0131 \u0130slam Ansiklopedisi (\u0130stanbul: TDV Yay\u0131nlar\u0131, 1999), 20\/163<\/li>
  21. Gazz\u00e2l\u00ee, \u0130hya-i \u2018ul\u00fbm\u2019\u00eed-din, 1\/38-39<\/li>
  22. Gazz\u00e2l\u00ee, \u0130hya-i \u2018ul\u00fbm\u2019\u00eed-din, 1\/39<\/li>
  23. 1243 sayfadan olu\u015fan bir ciltlik bask\u0131s\u0131 i\u00e7in bk. Eb\u00fc\u2019l-Hasen Ali b. Ahmet b. Muhammed e\u015f-\u015e\u00e2fi\u00ee en-Nisab\u00fbri el-Vahidi, el-Veciz fi tefsiri\u2019l-Kitabi\u2019l-\u2018Aziz, thk, Safvan Adnan Davudi (Dima\u015fk: Daru\u2019n-Ne\u015fr. Daru\u2019l-Kalem-Beyrut: ed-D\u00e2ru\u2019\u015f-\u015eamiye, 1415\/1994)<\/li>
  24. Birinci cildi 539, ikincisi 639, \u00fc\u00e7\u00fcnc\u00fcs\u00fc 595 ve d\u00f6rd\u00fcnc\u00fcs\u00fc 576 sayfadan olu\u015fan 4 ciltlik bask\u0131s\u0131 i\u00e7in bk. Eb\u00fc\u2019l-Hasen Ali b. Ahmed b. Muhammed e\u015f-\u015eafii en-Nis\u00e2buri el-Vahidi,el-Vasit fi tefsiri\u2019Kur\u2019ani\u2019l-Mecid (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1415\/1994)<\/li>
  25. 25 ciltlik bask\u0131s\u0131 i\u00e7in bk. Eb\u00fb\u2019l-Hasen Ali b. Ahmed b. Muhammed e\u015f-\u015eafii en-Nis\u00e2buri el-Vahidi, et-Tefsiru\u2019l-basit (Riyad: Cami\u2019at\u00fc\u2019l-\u0130mam Muhammed b. Su\u2019\u00fcd\u00fc\u2019l-\u0130slamiyye, 1430-2008)<\/li>
  26. Gazz\u00e2l\u00ee, \u0130hya-i \u2018ul\u00fbm\u2019\u00eed-din, 1\/40<\/li>
  27. Gazz\u00e2l\u00ee, \u0130hya-i \u2018ul\u00fbm\u2019\u00eed-din, 1\/39<\/li>
  28. Ahmet Sait S\u0131cak-Necmettin \u00c7al\u0131\u015fkan \u201cM\u00fcfessirlerin \u00d6zellikleri Ba\u011flam\u0131nda \u2018\u0130nsan-\u0131 K\u00e2mil\u201d Anlay\u0131\u015f\u0131 ve \u2018B\u00fcy\u00fck Adam Sosyolojisi\u2019 Teorileri\u2019. Uluslararas\u0131 \u0130slam ve Model \u0130nsan Sempozyumu Tam Metin Kitab\u0131 (PDF: Kahramanmara\u015f S\u00fct\u00e7\u00fc \u0130mam \u00dcniversitesi, 2018). 286 vb.<\/li>
  29. Age. Sh: 38-40)<\/li>
  30. Furkan Suresi\u2019ndeki laf\u0131zlar\u0131n anlat\u0131da takd\u00eem-te\u2019h\u00eer edilerek iktibas edildi\u011fi g\u00f6r\u00fcl\u00fcr.<\/li>
  31. Kral kar\u015f\u0131s\u0131nda izlenecek tebli\u011f metodu b\u00f6l\u00fcm\u00fc k\u0131smen ve ilk olarak, g\u00f6nderilen resul\u00fc destekleyen iki resul ayr\u0131nt\u0131s\u0131yla kaynak verilmeksizin, M\u00e2t\u00fcr\u00eed\u00ee\u2019de (\u00f6. 333\/944) ge\u00e7mektedir. M\u00e2t\u00fcr\u00eed\u00ee, Tefs\u00eeru\u2019l-M\u00e2tur\u00eed\u00ee (Te\u2019v\u00eel\u00e2tu ehli\u2019s-s\u00fcnne), 8\/509.<\/li>
  32. Sa\u2019lebi, el-Ke\u015ff ve\u2019l-bey\u00e2n, 8\/24<\/li><\/ol>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

    \u201cKISSA\u201dLARIN AMACI VE ASHAB\u00dc\u2019L – KARYE OLAYI K\u0131ssa: Arap\u00e7a sad harfiyle; ibretli ve etkili hik\u00e2yeler\u2026 \u00d6\u011f\u00fct veren \u00f6zl\u00fc hadiseler ve tarihi rivayetler anlam\u0131n\u0131 ta\u015f\u0131r. Kur\u2019an-\u0131 Kerim\u2019de Yusuf Suresi 3. ayette \u015f\u00f6yle buyrulmaktad\u0131r: \u201cBiz bu Kur’an’\u0131 vahyetmekle Sana k\u0131ssalar\u0131n (ibretli ve hikmetli tarihi olaylar\u0131n) en g\u00fczelini aktar\u0131yoruz; oysa daha \u00f6nce Sen bundan haberdar de\u011fildin.\u201d M\u00fc\u2019min Suresi […]<\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-6557","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/6557","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=6557"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/6557\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=6557"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=6557"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=6557"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}