{"id":224,"date":"2019-12-30T14:33:10","date_gmt":"2019-12-30T14:33:10","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=224"},"modified":"2019-12-30T14:33:10","modified_gmt":"2019-12-30T14:33:10","slug":"kitab-i-mubinin-mezalik-i-ekdami-mutesabihat","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/kitab-i-mubinin-mezalik-i-ekdami-mutesabihat\/","title":{"rendered":"Kitab-\u0131 m\u00fcbin\u2019in mezalik-i ekd\u00e2m\u0131: M\u00dcTE\u015eAB\u0130H\u00c2T"},"content":{"rendered":"<p>Allah Azze ve Celle Kur\u2019an-\u0131 M\u00fcbin\u2019i, anla\u015f\u0131lmas\u0131 ve \u00fczerinde i\u2019mal-i fikir yap\u0131lmas\u0131 gayesine matuf olarak inzal buyurmu\u015ftur.<a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a> Fakat bu mahiyette indirmi\u015f oldu\u011fu kitab\u0131n i\u00e7erisine muhtelif maksatlara mebni olarak baz\u0131 ayetler der\u00e7 etmi\u015ftir ki bu ayetler mana olarak anlamland\u0131r\u0131lma \u015fans\u0131 bulunmayan ayetlerdir.<a href=\"#_ftn2\" name=\"_ftnref2\">[2]<\/a> Meseleyi daha b\u00fct\u00fcnc\u00fcl bir \u015fekilde tahlil etmek gerekirse; Efendimiz Aleyhissalat\u00fc vessel\u00e2m <em>\u201cKur\u2019an be\u015f vecih \u00fczere nazil olmu\u015ftur: \u201cHelal, haram, muhkem, m\u00fcte\u015fabih, emsal\u2026 Helal\u2019i helal kabul edin, haram\u0131 haram kabul edin muhkemle amel edin m\u00fcte\u015fabih\u2019e iman edin, mesellerle ibret al\u0131n\u201d <\/em>buyurmaktad\u0131r.<a href=\"#_ftn3\" name=\"_ftnref3\">[3]<\/a> Hadisteki isti\u015fhad mahallimiz \u201cm\u00fcte\u015fabih\u2019e iman etmemiz\u201d \u015feklinde bize tavsiye edilen fiildir. Zira ba\u015fka hadiste Efendimiz <em>\u201cM\u00fcte\u015fabihleri ara\u015ft\u0131ranlar\u0131 g\u00f6rd\u00fc\u011f\u00fcn\u00fczde; i\u015fte onlar Allah\u2019\u0131n (ayette kalbinde e\u011frilik olanlar \u015feklinde) bahsini yapt\u0131\u011f\u0131 kimselerdir. \u00d6yleyse onlardan sak\u0131n\u0131n\u0131z!\u201d b<\/em>uyurmakla bu manay\u0131 te\u2019yit etmektedir.<a href=\"#_ftn4\" name=\"_ftnref4\">[4]<\/a> B\u00fct\u00fcn bunlardan anla\u015f\u0131lan \u201cm\u00fcte\u015fabihat hususunda temkinli davranman\u0131n ve ara\u015ft\u0131rma yapmaks\u0131z\u0131n iman ile yetinmenin as\u0131l oldu\u011fudur.<\/p>\n<p>\u0130nsan\u0131n bilmesi gereken en \u00f6nemli \u015fey belki haddidir. Bu ba\u011flamda insano\u011flunun kendisiyle her t\u00fcrl\u00fc \u00e7\u0131kmaz\u0131n \u00fcstesinden gelebilece\u011fini sand\u0131\u011f\u0131 akl\u0131, bir\u00e7ok yerde kendisine ihanet edebilmektedir. \u201cM\u00fcte\u015fabihu\u2019l Kur\u2019an\u201d meselesine tarihsel a\u00e7\u0131dan yakla\u015f\u0131ld\u0131\u011f\u0131nda bir\u00e7ok z\u00fcmrelerin \u00e7\u0131tay\u0131 elden ka\u00e7\u0131rd\u0131klar\u0131 g\u00f6r\u00fclmektedir. Bir k\u0131s\u0131mlar\u0131 Allah Te\u00e2l\u00e2n\u0131n nimet olarak insana bah\u015fetti\u011fi akl\u0131 k\u00fclliyyen nefyedip \u201cTe\u015fbih, tecsim\u201d gibi hatalara d\u00fc\u015ferken, di\u011fer z\u00fcmre tamamen meseleyi akl\u0131n k\u0131skac\u0131nda de\u011ferlendirip belki k\u00fcfre kadar gitmi\u015flerdir.<a href=\"#_ftn5\" name=\"_ftnref5\">[5]<\/a> Kurtulan f\u0131rka diye niteledi\u011fimiz \u201cehl-i s\u00fcnnet\u201dise meseleye her iki tarafa verilmesi gereken mevkii g\u00f6zeterek yakla\u015f\u0131r ve bu esas \u00fczerinden \u201cM\u00fcte\u015fabihat\u201d konusunda k\u0131s\u0131mland\u0131rmalar ve de\u011ferlendirmeler yapar. \u0130\u015fte bu makalenin muhtevas\u0131 yap\u0131lan bu de\u011ferlendirmelerin beyan edilmesinden ibaret olacakt\u0131r.<\/p>\n<p><span style=\"color: #ff0000;\"><strong>\u00a0 Te\u2019vil meselesi:<\/strong><\/span><\/p>\n<p>\u201cTe\u2019vil\u201d kelimesi \u201cevl\u201d k\u00f6k\u00fcnden gelmekle birlikte, anlam itibar\u0131yla bir \u015feyi asl\u0131na \u00e7evirmek, kendisinden kast olunan manaya d\u00f6nd\u00fcrmek gibi anlamlara gelmektedir.<a href=\"#_ftn6\" name=\"_ftnref6\">[6]<\/a> K\u0131s\u0131mlar\u0131 itibar\u0131 ile ele al\u0131nacak olursa te\u2019vil birka\u00e7 k\u0131s\u0131mda incelenmektedir. Birinci olarak te\u2019vil \u201clafz\u0131 kendisine biti\u015fen bir karineden dolay\u0131 tercih edilen manadan (racih), tercih edilmeyen (mercuh) manaya \u00e7evirme anlam\u0131n\u0131 ta\u015f\u0131maktad\u0131r. \u0130kinci olarak \u201ctefsir\u201d anlam\u0131nda kullan\u0131lmaktad\u0131r. \u00dc\u00e7\u00fcnc\u00fc olarak ise kelam\u0131n kendisine \u00e7evrildi\u011fi hakikat manas\u0131n\u0131 ta\u015f\u0131maktad\u0131r.<a href=\"#_ftn7\" name=\"_ftnref7\">[7]<\/a> M\u00fcte\u015fabihat konusu ile daha \u00e7ok alakaland\u0131rabilece\u011fimiz manas\u0131 ise birinci olarak verdi\u011fimiz \u201clafz\u0131 bir karineden dolay\u0131 racih manadan mercuh manaya \u00e7evirmek\u201d anlam\u0131d\u0131r. Bu ger\u00e7ekten el-Kattan\u2019\u0131n de\u011ferlendirdi\u011fi gibi \u201cmezmum\u201d\/zem olunmu\u015f bir tevil midir<a href=\"#_ftn8\" name=\"_ftnref8\">[8]<\/a>, yoksa te\u015fbih, tecsim gibi manalardan sak\u0131n\u0131lmas\u0131 i\u00e7in halef uleman\u0131n kendisine s\u0131\u011f\u0131nd\u0131\u011f\u0131 adeta bir bar\u0131nak kabilinden mi de\u011ferlendirilmelidir? Bu sorunun cevab\u0131n\u0131 verebilmenin tek yolu, selefin ve halefin bu konudaki tutumlar\u0131n\u0131n incelenip mukayese edilmesinden ge\u00e7mektedir. S\u00f6zgelimi: \u00a0<strong>\u0130mam Ebu Hanif<\/strong>e\u2019ye \u201cNuz\u00fcl hadisi\u201dnden sorulmu\u015f o da \u201ckeyfiyetsiz bir \u015fekilde iner\u201d \u015feklinde cevap vermi\u015ftir.<a href=\"#_ftn9\" name=\"_ftnref9\"><sup>[9]<\/sup><\/a> \u015feklindeki rivayete bakacak olursak selefin m\u00fcte\u015fabihat\u0131 Cenab-\u0131 Hakk ile mahl\u00fbkat aras\u0131nda bir benzerlik meydana gelmemesi vb gibi gayelerle manaland\u0131rmad\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz.\u00a0 O halde halefin, Cenab-\u0131 Allah\u2019a cismiyyet isnat edici bir tak\u0131m manalar\u0131 def maksad\u0131yla bu nasslar\u0131n zahirini terkedip uygun manaya tevil etmeleri selefin anlay\u0131\u015f\u0131yla mutabakat arz etmektedir. Bu durumda Allah\u2019\u0131n kendisi i\u00e7in kulland\u0131\u011f\u0131 \u201cyed\u201d tabirini \u201ckudret\u201d ile tevil edenler ne kadar mezmum ise hi\u00e7 te\u2019vil etmeyen selef de o kadar zem olunmu\u015f olmal\u0131d\u0131r.<\/p>\n<p><span style=\"color: #ff0000;\"><strong>Genel bir kaide:<\/strong><\/span><\/p>\n<p>Bu gibi konular\u0131 de\u011ferlendirilmesinde takip edilmesi gereken bir usul vard\u0131r. \u015e\u00f6yle ki; \u015eeriat ak\u0131lla sabit olmu\u015ftur. Bunun delili de peygamberlerin risalet davalar\u0131na delil olarak getirmi\u015f olduklar\u0131 mucizelerin ak\u0131lla anla\u015f\u0131labilece\u011fidir. Buradan hareketle, \u015fayet din akl\u0131n tekzip edece\u011fi bir \u015feyi getirecek olsa, ak\u0131l \u015feriat\u0131n \u015fahidi konumunda oldu\u011fundan her ikisi de bat\u0131l h\u00fckm\u00fcn\u00fc alacakt\u0131r. Bu icmali kaide \u00fczerinden \u015funlar\u0131 s\u00f6yleyebiliriz: Akla muhalif olarak dinde nakledilmi\u015f her lafz\u0131 s\u00fcbut ve delalet a\u00e7\u0131s\u0131ndan incelemeye tabi tutmak durumunday\u0131z. \u015e\u00f6yle ki; bahsi yap\u0131lan menkul laf\u0131z s\u00fcbutu a\u00e7\u0131s\u0131ndan tevat\u00fcr veya ahad konumunda olabilece\u011fi gibi, delaleti a\u00e7\u0131s\u0131ndan da kat\u2019i yahut zanni olabilecektir. \u015eayet bu laf\u0131z s\u00fcbut a\u00e7\u0131s\u0131ndan ahad konumunda ise delaletine bak\u0131l\u0131r; e\u011fer delaleti kat\u2019i\/kesin ise bu durum ba\u015fta verilen \u201c\u015feriat\u0131n akla muhalif bir \u015fey ortaya koymayaca\u011f\u0131\u201d \u015feklindeki k\u00fclli kaideye uygun d\u00fc\u015fmedi\u011fi i\u00e7in kailinin m\u00fcfteri oldu\u011funa h\u00fckmedilir. \u015eayet delaleti zanni ise zahir manas\u0131n\u0131n maksut olmad\u0131\u011f\u0131n\u0131 s\u00f6yler ve ma\u2019kul bir \u015fekilde<a href=\"#_ftn10\" name=\"_ftnref10\">[10]<\/a> tevil ederiz. Mezk\u00fbr lafz\u0131n s\u00fcbuti a\u00e7\u0131dan m\u00fctevatir olmas\u0131 durumunda delaleti cihetiyle kat\u2019i olmas\u0131n\u0131 d\u00fc\u015f\u00fcnemeyiz. Zira bu durum da ayn\u0131 \u015fekilde yukar\u0131daki k\u00fclli kaideye muvaf\u0131k d\u00fc\u015fmeyecektir. \u00d6yleyse, s\u00fcbutu a\u00e7\u0131s\u0131ndan tevat\u00fcr seviyesinde olan bu laf\u0131z delaleti cihetiyle zanni olursa bu durumda baz\u0131 ihtimaller \u00f6ne \u00e7\u0131kmaktad\u0131r. Zira delaleten zanni olan bu lafz\u0131n tevil edilece\u011fi sadece bir mana var ise o mana tayin edilmi\u015f olur. Yok, e\u011fer birka\u00e7 manay\u0131 muhtemel ise i\u015fte bu durumda bu manalardan birini belirli k\u0131lacak bir kat\u2019i nakil varsa, delilin g\u00f6sterdi\u011fi mana muayyendir. \u015eayet, bu manalardan birini tayin edecek kat\u2019i bir mana bulunmazsa i\u015fte bu durumda ictihad ile bir mana tayin edilebilir mi, edilemez mi sorusunun alt\u0131nda iki mezhep yatmaktad\u0131r ki biz buna selef ve halef diyoruz.<\/p>\n<p>Evet, anlat\u0131lan son durumda selef akla uygun olmayan bu nass\u0131n ne olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemekle yetinir. Yani tabir-i di\u011ferle \u201cTe\u2019vil-i \u0130cm\u00e2l\u00ee\u201d yapar, Halef de ne olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemekle birlikte ne oldu\u011funu da ictihad\u00ee bir bi\u00e7imde belirtmek suretiyle \u201cTe\u2019vil-i Tafs\u00eel\u00ee\u201d yapar ki avam\u2019\u0131n akl\u0131 zahiri olan manaya tebad\u00fcr etmesin ve yanl\u0131\u015f akidelere saplanmas\u0131n diye.<a href=\"#_ftn11\" name=\"_ftnref11\">[11]<\/a> Kelam kitablar\u0131nda \u201ceslem\u201d olarak tavsif edilen selefin yolu ile, \u201cahkem\u201d olarak nitelenen halefin yolu \u015feklindeki ayr\u0131m\u0131n temel felsefesi bu anlat\u0131land\u0131r.<\/p>\n<p><span style=\"color: #ff0000;\"><strong>M\u00fcte\u015fabih\u2019in K\u0131s\u0131mlar\u0131 :<\/strong><\/span><\/p>\n<p>Kendisinde ki te\u015fabuh\u2019\u00fcn sadece laf\u0131zda ki gizlili\u011fe y\u00f6nelik oldu\u011fu M\u00fcte\u015fabih: Bu laf\u0131zda ki gizlilik bazen m\u00fcfred olan laf\u0131zlarda oldu\u011fu gibi bazen de m\u00fcrekkeb laf\u0131zlar da tezah\u00fcr edebilir. M\u00fcfred laf\u0131zda ki gizlilik o lafz\u0131n garabetinden ve m\u00fc\u015fterekli\u011finden kaynakland\u0131\u011f\u0131 gibi m\u00fcrekkeb laf\u0131zda ki gizlilik de; \u0131ht\u0131sar\u0131ndan\/k\u0131sa olmas\u0131ndan veya olmas\u0131 gerekti\u011fi miktardan daha uzun olmas\u0131ndan veyahut da tertibinden kaynaklanabilir.<\/p>\n<ol start=\"31\">\n<li><strong>Garabeti ve nadir kullan\u0131lmas\u0131 sebebiyle m\u00fcte\u015fabih olan m\u00fcfred laf\u0131zlar: <\/strong>Bu k\u0131sma misal olarak Abese s\u00fcresinin 31. ayet-i kerimesinde ge\u00e7en \u0627\u0628 kelimesi verilmektedir ki hayvanlar\u0131n otlam\u0131\u015f oldu\u011fu \u015fey anlam\u0131ndad\u0131r.<\/li>\n<li><strong>M\u00fc\u015fterek olmas\u0131 sebebiyle m\u00fcte\u015fabih olan m\u00fcfred laf\u0131zlar:<\/strong> \u0641\u0631\u0627\u063a \u0639\u0644\u0649\u0647\u0645 \u0636\u0631\u0628\u0627 \u0628\u0627\u0644\u0649\u0645\u064a\u0646\u00a0 ayet-i kerimesinde ki yemin lafz\u0131 sebebiyle ayete \u201csa\u011f eliyle vurdu\u011fu\u201d manas\u0131 verilebilece\u011fi gibi \u201cyapt\u0131\u011f\u0131 yemin sebebiyle<a href=\"#_ftn12\" name=\"_ftnref12\"><sup>[12]<\/sup><\/a> vurdu\u201d \u015feklinde de mana verilebilmesi gibi\u2026<\/li>\n<\/ol>\n<ul>\n<li><strong>K\u0131sal\u0131\u011f\u0131 sebebiyle m\u00fcte\u015fabih olan m\u00fcrekkeb laf\u0131zlar: <\/strong>\u0648\u0627\u0646 \u062e\u0641\u062a\u0645 \u0627\u0644\u0627 \u062a\u0642\u0633\u0637\u0648\u0627 \u0641\u0649 \u0627\u0644\u064a\u062a\u0645\u0649 \u0641\u0627\u0646\u0643\u062d\u0648\u0627 \u0645\u0627 \u0637\u0627\u0628 \u0644\u0643\u0645 \u0645\u0646 \u0627\u0646\u0633\u0627\u0621 \u00a0<a href=\"#_ftn13\" name=\"_ftnref13\"><sup>[13]<\/sup><\/a> ayet-i kerimesinin, ihtisar\u0131ndan dolay\u0131 murad\u0131n\u0131n gizli olmas\u0131 gibi\u2026<a href=\"#_ftn14\" name=\"_ftnref14\"><sup>[14]<\/sup><\/a><\/li>\n<\/ul>\n<ol>\n<li><strong>\u0130tnab\u0131 sebebiyle m\u00fcte\u015fabih olan m\u00fcrekkeb laf\u0131zlar: <\/strong>\u0644\u064a\u0633 \u0643\u0645\u062b\u0644\u0647 \u0634\u0649\u0621 \u00a0<a href=\"#_ftn15\" name=\"_ftnref15\"><sup>[15]<\/sup><\/a> ayet-i kerimesinde zaid olarak bulunan\u00a0 \u0643 harfi gibi ki bu harfin bulunmamas\u0131 neticesinde ayetin anla\u015f\u0131lmas\u0131 daha kolay olacakt\u0131r. Lakin hikmeti y\u00fcce olan Allah tealan\u0131n bu harfi getirmesiyle \u00a0\u0644\u064a\u0633 \u0645\u062b\u0644 \u0645\u062b\u0644\u0647 \u0634\u0649\u0621 \u201conun benzerinin benzeri yoktur\u201d gibi bir mana ile anla\u015f\u0131lmas\u0131na yol \u00e7\u0131km\u0131\u015ft\u0131r.<a href=\"#_ftn16\" name=\"_ftnref16\"><sup>[16]<\/sup><\/a><\/li>\n<\/ol>\n<p><strong>\u00a0<\/strong><span style=\"color: #ff0000;\"><strong>M\u00fcte\u015fabih\u2019in Nev\u2019ileri:<\/strong><\/span><strong><span style=\"color: #ff0000;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><\/p>\n<ol>\n<li><strong>Be\u015ferin manas\u0131n\u0131 anlamaya g\u00fc\u00e7 yetiremeyece\u011fi m\u00fcte\u015fabih:<\/strong> Bu k\u0131sma misal olarak Allah Te\u00e2la\u2019n\u0131n zat\u0131n\u0131 bilmek, s\u0131fatlar\u0131n\u0131n hakikatlerine vak\u0131f olmak, K\u0131yametin kopaca\u011f\u0131 saati bilmek gibi sadece Allah\u2019a mahsus olan bilgiler verilebilir.<\/li>\n<li><strong>Ara\u015ft\u0131rmak s\u00fbretiyle insanlar\u0131n bilebilece\u011fi m\u00fcte\u015fabih: <\/strong>Geride zikrolunan ve kendisinde bulunan garabet, i\u015ftirak, ihtisar, itnab gibi illetler sebebiyle m\u00fcte\u015fabih olan ayetlerin manalar\u0131na ara\u015ft\u0131r\u0131larak v\u00e2k\u0131f olunmas\u0131 gibi.<\/li>\n<li><strong>\u0130nsanlardan sadece havass\u0131n\/uleman\u0131n bilebilece\u011fi m\u00fcte\u015fabih:<a href=\"#_ftn17\" name=\"_ftnref17\"><sup>[17]<\/sup><\/a> <\/strong>Bu da Allah Te\u00e2la\u2019n\u0131n se\u00e7mi\u015f oldu\u011fu insanlara baz\u0131 manalar\u0131 anlama kabiliyeti yaratmas\u0131 ile olur ki Efendimiz Aleyhissalat\u00fc vesselam\u2019\u0131n \u0130bn Abbas (Rad\u0131yallahu anh)\u2019a duas\u0131 bu y\u00f6ndedir.<\/li>\n<\/ol>\n<p><span style=\"color: #ff0000;\"><strong>M\u00fcte\u015fabih\u2019in Hikmetleri:<\/strong><\/span><strong><span style=\"color: #ff0000;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>\u00a0\u00a0\u00a0 <\/strong><\/p>\n<p>Bu konuyu iki b\u00f6l\u00fcmde incelemek gerekir. Zira bilindi\u011fi \u00fczere baz\u0131 m\u00fcte\u015fabihat manas\u0131n\u0131n ara\u015ft\u0131r\u0131lmas\u0131 ile kendisine v\u00e2k\u0131f olunabilecek t\u00fcrden olup, di\u011fer baz\u0131s\u0131 ise hi\u00e7bir be\u015ferin hi\u00e7bir \u015fekilde manas\u0131na muttali\u2019 olmas\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 nevidendir. Birinci k\u0131s\u0131mdan olan m\u00fcte\u015fabihat\u2019\u0131n n\u00fcz\u00fbl\u00fc i\u00e7in \u015fu hikmetler zikredilmekdir:<\/p>\n<ol>\n<li>\u00c2limleri, Kur\u2019an-\u0131 Kerim\u2019in manas\u0131n\u0131 ara\u015ft\u0131rmaya ve onun inceliklerini ke\u015ffetmeye te\u015fvik etmek\u2026<\/li>\n<li>\u0130nsanlar aras\u0131nda \u00fcst\u00fcnl\u00fc\u011f\u00fcn bu sebeble zahir olmas\u0131. Zira Kur\u2019an ayetlerinin tamam\u0131 muhkem olmu\u015f olsayd\u0131 her hangi bir ara\u015ft\u0131rma veya te\u2019vile ihtiya\u00e7 duymaz ve neticede insanlar\u0131n derecesi ayn\u0131 olur, \u00e2limin \u00e2lim olmayana kar\u015f\u0131 herhangi bir \u00fcst\u00fcnl\u00fc\u011f\u00fc s\u00f6z konusu olmazd\u0131.<a href=\"#_ftn18\" name=\"_ftnref18\"><sup>[18]<\/sup><\/a><\/li>\n<li>Ayetlerde te\u015fab\u00fch\u2019\u00fcn bulunmas\u0131 onlar\u0131n manas\u0131na ula\u015fman\u0131n zor olmas\u0131n\u0131 gerektirir ki bu da sevab\u0131n \u00e7ok olmas\u0131n\u0131 pe\u015finde getirir.<\/li>\n<li>S\u00f6z gelimi Kur\u2019an-\u0131 Kerim ayetlerinin tamam\u0131 muhkem olmu\u015f olsayd\u0131 sadece bir mezhebe mutab\u0131k olur ve sarih olmas\u0131 sebebiyle di\u011fer mezheblerin hepsini iptal ederdi. Bu durum da di\u011fer mezheb sahiblerini Kur\u2019an\u0131 kab\u00fclden nefret ettirirdi. Ama Kur\u2019an-\u0131 kerim muhkem ve m\u00fcte\u015fabih ayetlerden m\u00fcte\u015fekkil olunca her mezheb sahibi kendi mezhebini te\u2019yid edecek ayetleri onda bulmay\u0131 taleb etmi\u015ftir.<\/li>\n<li>Kur\u2019an-\u0131 Kerim m\u00fcte\u015fabih ayetlere de \u015famil olunca manas\u0131n\u0131n idrak edilebilmesi i\u00e7\u00fcn\u201cL\u00fcgat, Nahv, Meani, Beyan, Us\u00fblu\u2019l F\u0131kh\u201d gibi di\u011fer bir \u00e7ok \u00f6\u011frenilmesine de ihtiya\u00e7 duyulmu\u015f oldu.<\/li>\n<li>Kur\u2019an-\u0131 Kerim avam ve havass\u0131 ile b\u00fct\u00fcn insanl\u0131\u011fa inmi\u015ftir. Avam tabakas\u0131n\u0131n tabiat\u0131 bir tak\u0131m incelikleri idrak etmeye muvaf\u0131k olmad\u0131\u011f\u0131 i\u00e7\u00fcn, s\u00f6z gelimi, cisim ve mek\u00e2n tutmayan bir mevc\u00fbd\u2019un (Allah teala\u2019n\u0131n) varl\u0131\u011f\u0131n\u0131 yok zannedebilir ve bir bo\u015flu\u011fa d\u00fc\u015febilirdi. Ve tevehh\u00fcm ettikleri \u015feyin baz\u0131s\u0131na m\u00fcnasib bir manaya delalet eden laf\u0131zlarla (m\u00fcte\u015fabihat) muhatap edilmeleri daha m\u00fcnasib olmu\u015ftur.<a href=\"#_ftn19\" name=\"_ftnref19\"><sup>[19]<\/sup><\/a><\/li>\n<\/ol>\n<p>Be\u015ferin manas\u0131na muttali\u2019 olamayaca\u011f\u0131 m\u00fcte\u015fabihat\u2019\u0131n hikmeti hakk\u0131nda ise \u015funlar s\u00f6ylenebilir:<\/p>\n<ol>\n<li>Bu t\u00fcr ayetler hakk\u0131nda tevakkuf edip etmemeleri hususunda kullar\u0131n imtihan edilmesi\u2026<\/li>\n<li>Bu t\u00fcr ayetler O zamanda ya\u015fayan ve Kur\u2019an\u0131n hak oldu\u011funa inanmayan bilakis onun bir be\u015fer s\u00f6z\u00fc oldu\u011funu savunanlar\u0131n aleyhine bir h\u00fcccet olmu\u015ftur. Zira Kur\u2019an kendi dillerince nazil olmas\u0131na ra\u011fmen onlar bu ayetlerin manalar\u0131na vukufiyetten aciz kalm\u0131\u015flard\u0131r. Bu durum da Kur\u2019an\u2019\u0131n Allah kelam\u0131 oldu\u011funa dair onlara bir h\u00fcccet te\u015fkil etmi\u015ftir.<a href=\"#_ftn20\" name=\"_ftnref20\"><sup>[20]<\/sup><\/a><strong>\u00a0<\/strong><\/li>\n<\/ol>\n<p><span style=\"color: #ff0000;\"><strong>Baz\u0131 M\u00fcte\u015fabihat ve te\u2019villeri:<\/strong><strong>\u00a0<\/strong><\/span><\/p>\n<p>Bu konuya girmeden \u00f6nce, hemen belirtelim ki; baz\u0131 kimseler Kur\u2019an-\u0131 Kerimde m\u00fcte\u015fabih ayetlerin bulundu\u011funu kabul etmemektedirler. S\u00f6z gelimi onlara g\u00f6re, Kur\u2019an-\u0131 Kerimde m\u00fcte\u015fabih ayet oldu\u011funu bildirdi\u011fi iddia edilen Al-i \u0130mran s\u00fcresindeki ayet bunu ispat i\u00e7in k\u00e2fi bir delil de\u011fildir. Bilakis ayette ge\u00e7en m\u00fcte\u015fabihler kitab-\u0131 mukaddeste ge\u00e7en m\u00fcte\u015fabihlerdir ve ayet tamam\u0131yla onlarla ilgilidir. Zira Kur\u2019andaki ayetlerin anlam\u0131n\u0131n a\u00e7\u0131k ve anla\u015f\u0131l\u0131r oldu\u011fu bizzat Kur\u2019an taraf\u0131ndan beyan edilmi\u015ftir. Ayr\u0131ca, sahabelerin Kur\u2019an ayetlerini tevil ettiklerine dair kesin bir bilgi bulunmamas\u0131, bunun yan\u0131nda Kur\u2019an\u2019\u0131n anlam\u0131 konusunda kayda de\u011fer bir ihtilafa d\u00fc\u015fmedikleri ger\u00e7e\u011fi dikkate al\u0131n\u0131nca m\u00fcte\u015fabihlerin te\u2019viliyle me\u015fgul olan z\u00fcmrenin Hristiyan ulema oldu\u011fu sonucuna ula\u015f\u0131l\u0131r.<a href=\"#_ftn21\" name=\"_ftnref21\">[21]<\/a><\/p>\n<p>Bu g\u00f6r\u00fc\u015f\u00fcn tutars\u0131zl\u0131\u011f\u0131 a\u00e7\u0131k ve se\u00e7iktir. \u00c7\u00fcnk\u00fc ayet-i kerimede yer alan \u201caleyke\u201d kelimesindeki \u201dkef\u201d zamiri Peygamber Aleyhisselam\u2019a d\u00f6nmektedir. Bunun aksini s\u00f6yleyen kimse de yoktur. Durum b\u00f6yleyken ayetin ba\u015f taraf\u0131n\u0131n Peygamber Aleyhisselamla ilgili oldu\u011funu s\u00f6yleyip, devam\u0131n\u0131n Hristiyanlardan bahsetti\u011fini s\u00f6ylemek tahakk\u00fcmd\u00fcr, delili olmayan bir iddiad\u0131r. Belki bu sadette, Kur\u2019an-\u0131 kerimde m\u00fcte\u015fabih ayet bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yleyenler, Kur\u2019an-\u0131 baz\u0131 m\u00fcte\u015fabihlere \u015famil olmas\u0131yla bir eksiklik ar\u0131z olabilece\u011fini s\u00f6yleyebilirler.<a href=\"#_ftn22\" name=\"_ftnref22\">[22]<\/a> Ancak, Ez-Zemah\u015feri, \u201cKe\u015f\u015faf\u201d ta Kur\u2019an\u2019\u0131n tamam\u0131 muhkem olup, m\u00fcte\u015fabihten ari olsayd\u0131 insanlar\u0131 Kur\u2019an hakk\u0131nda ara\u015ft\u0131rma yapmaya ve derin d\u00fc\u015f\u00fcnmeye bir saik bulunmazd\u0131 diyerek m\u00fcte\u015fabihlerin hikmetinden bahseder ve ayr\u0131ca bir de m\u00fcte\u015fabihlerde bir imtihan maksad\u0131n\u0131n bulundu\u011funu ve bunun neticesinde kimin kazan\u0131p, kimin kaybetti\u011finin a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131\u011f\u0131na vurgu yapar. <a href=\"#_ftn23\" name=\"_ftnref23\">[23]<\/a><\/p>\n<p><span style=\"color: #ff0000;\"><strong>Kur\u2019anda \u201cNefs\u201d kelimesi:<\/strong><\/span><\/p>\n<p>Allah Azze ve Celle Kur\u2019anda baz\u0131 yerlerde kendisine \u201cnefs\u201d kelimesini \u0131tlak etmektedir. Yaz\u0131n\u0131n ba\u015f\u0131ndan beri vurgulam\u0131\u015f oldu\u011fumuz \u00fczere Kur\u2019anda varid olan ve mahl\u00fbkat ile Allah Te\u00e2la aras\u0131nda bir m\u00fc\u015fabeheti ihsas eden ayetlerin tamam\u0131 m\u00fcevveldir. \u201cNefs\u201d kelimesi de onlardan birisidir. Bu biraz sonra kelimenin l\u00fcgavi manalar\u0131n\u0131 serdetti\u011fimizde ortaya \u00e7\u0131kacakt\u0131r. \u00d6ncelikle biz Kur\u2019an\u2019da Allah\u2019\u0131n zat\u0131na y\u00f6nelik olan \u201cnefs\u201d kelimesinin nerelerde ge\u00e7ti\u011fine bakal\u0131m:<\/p>\n<ol>\n<li>Musa Aleyhisselam hakk\u0131nda <em>\u201cBen seni nefsim i\u00e7in se\u00e7tim\u201d<a href=\"#_ftn24\" name=\"_ftnref24\"><strong>[24]<\/strong><\/a><\/em> buyurmas\u0131\u2026<\/li>\n<li>\u0130sa Aleyhisselam\u2019dan hikayeten <em>\u201cSen benim nefsimdekini bilirsin ama ben senin nefsinde olan\u0131 bilemem\u201d<a href=\"#_ftn25\" name=\"_ftnref25\"><strong>[25]<\/strong><\/a><\/em> buyurmas\u0131\u2026<\/li>\n<li>Sevap ehlini tavsif ederken \u201cRabbiniz nefsi \u00fczerine rahmeti yazd\u0131\u201d buyurmas\u0131\u2026<a href=\"#_ftn26\" name=\"_ftnref26\">[26]<\/a><\/li>\n<\/ol>\n<p>G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi misal olarak getirilen bu ayet-i kerimelerde Cenab-\u0131 Hakk kendisi i\u00e7in \u201cnefs\u201d tabirini kullanmaktad\u0131r. Bunun ne anlama geldi\u011fini bilmemiz i\u00e7in evvela nefs kelimesinin lagat anlam\u0131 itibar\u0131yla nas\u0131l anlamland\u0131r\u0131ld\u0131\u011f\u0131na bir g\u00f6z atmak gerekmektedir. \u201cNefs\u201d kelimesi l\u00fcgatta \u015fu anlamlara gelmektedir:<\/p>\n<ol>\n<li><strong>Beden:<\/strong> Nefs kelimesinin kuulan\u0131ld\u0131\u011f\u0131 birinci anlam bedendir. Ki Allah Te\u00e2la\u2019n\u0131n \u201cHer nefs \u00f6l\u00fcm\u00fc tad\u0131c\u0131d\u0131r\u201d<a href=\"#_ftn27\" name=\"_ftnref27\">[27]<\/a> kavl-i \u015ferifindeki \u201cnefs\u201d de bu manadad\u0131r.<\/li>\n<li><strong>Kan: <\/strong>Nefs kelimesi dem\/kan manas\u0131na da gelmektedir ki \u201cBu nefsi ak\u0131c\u0131 olan bir canl\u0131d\u0131r\u201d denirken bu mana yani \u201ckan\u0131 ak\u0131c\u0131d\u0131r\u201d manas\u0131 kast olunur.<\/li>\n<li><strong>Ruh: <\/strong>Bu kelimenin \u201cruh\u201d manas\u0131nda kullan\u0131m\u0131 da vard\u0131r. Allah Te\u00e2l\u00e2\u2019da \u201cAllah nefisleri \u00f6ld\u00fcklerinde al\u0131r\u201d<a href=\"#_ftn28\" name=\"_ftnref28\">[28]<\/a> buyururken \u201cRuhlar\u0131 \u00f6ld\u00fcklerinde al\u0131r\u201d buyurmaktad\u0131r.<\/li>\n<li><strong>Zat\/ayn: <\/strong>Bazen nefs kelimesiyle bir \u015feyin zat\u0131, bizzat kendisi kast edilebilir. Kuran-\u0131 kerimden buna misal olarak \u201cOnlar ancak nefislerini kand\u0131r\u0131rlar\u201d<a href=\"#_ftn29\" name=\"_ftnref29\">[29]<\/a>, \u201cNefislerinizi \u00f6ld\u00fcr\u00fcn\u201d<a href=\"#_ftn30\" name=\"_ftnref30\">[30]<\/a>, \u201cLakin onlar nefislerine zulmettiler\u201d<a href=\"#_ftn31\" name=\"_ftnref31\">[31]<\/a> gibi ayeti kerimeler g\u00f6sterilebilir ki bunlar\u0131n hepsinde nefs \u201cbir \u015feyin kendisi, zat\u0131 gibi manalarda kullan\u0131lm\u0131\u015ft\u0131r.<\/li>\n<\/ol>\n<p>\u201cNefs\u201d kelimesinin lugavi itibarla kullan\u0131ld\u0131\u011f\u0131 bu manalardan yola \u00e7\u0131karak, bu kelimenin Allah teala hakk\u0131nda kullan\u0131ld\u0131\u011f\u0131nda d\u00f6rd\u00fcnc\u00fc manaolarak verdi\u011fimiz \u201czat ve hakikat\u201d manas\u0131nda olaca\u011f\u0131n\u0131 s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.<a href=\"#_ftn32\" name=\"_ftnref32\">[32]<\/a> \u00c7\u00fcnk\u00fc di\u011fer manalar\u0131n \u0131tlak edilmesi durumunda zatullah ile mahl\u00fbkat aras\u0131nda bir benzerli\u011fin vehm olunmas\u0131na yol a\u00e7\u0131lm\u0131\u015f olaca\u011f\u0131 izahtan m\u00fcsta\u011fnidir.<a href=\"#_ftn33\" name=\"_ftnref33\">[33]<\/a><\/p>\n<p><span style=\"color: #ff0000;\"><strong>Kur\u2019anda \u201cYed\u201d kelimesi: <\/strong><\/span><\/p>\n<p>Ayn\u0131 nefs kelimesi gibi Kur\u2019an-\u0131 kerimde Cenab-\u0131 Allah zat\u0131 i\u00e7in anlam itibar\u0131yla \u201cel\u201d manas\u0131n\u0131 ta\u015f\u0131yan \u201cyed\u201d kelimesini kullanmaktad\u0131r. <em>\u201d\u0130ki yedimle yaratt\u0131\u011f\u0131m \u015feye secde etmekten seni ne al\u0131koydu?<a href=\"#_ftn34\" name=\"_ftnref34\"><strong>[34]<\/strong><\/a>Allah\u2019\u0131n yedi onlar\u0131n elleri \u00fczerindedir<a href=\"#_ftn35\" name=\"_ftnref35\"><strong>[35]<\/strong><\/a><\/em>gibi ayetler bunlar\u0131n bir k\u0131sm\u0131d\u0131r. \u00a0Ancak, bu yed kelimesi zahiri anlam\u0131yla anla\u015f\u0131lmaya m\u00fcsait midir, yoksa tevil\u2019i illa gerekli olan bir kelime midir? Bizim i\u00e7in bu sorunun cevab\u0131 b\u00fcy\u00fck bir ehemmiyet arz etmektedir. Veya bu \u201cyed\u201d tabirinin zahiriyle anla\u015f\u0131lmas\u0131 ne gibi sak\u0131ncalar ortaya koymaktad\u0131r? Bu da m\u00fchim bir sorudur. B\u00fct\u00fcn bu sorular meselenin tertipli bir tahliline ihtiya\u00e7 duymaktad\u0131r.<\/p>\n<p>Yed kelimesi kullan\u0131ld\u0131\u011f\u0131 yerler itibar\u0131yla farkl\u0131 anlamlara gelebilmektedir. Nitekim hakikat manas\u0131 bildi\u011fimiz \u201cmalum uzuv\u201d olan yed kelimesi mecaz tarikiyle ba\u015fka manalarda kullan\u0131labilir. Yed\u2019in halinin en iyi bir \u015fekilde zahir olaca\u011f\u0131 s\u0131fat \u201ckudret\u201d s\u0131fat\u0131d\u0131r. \u00c7\u00fcnk\u00fc yed kudretin sebebidir. \u201cSultan\u0131n yedi tebaas\u0131n\u0131n\/vatanda\u015f\u0131n\u0131n yedi \u00fczerindedir\u201d derken \u201cSultan\u0131n g\u00fcc\u00fc ve sultas\u0131 onlar\u0131n g\u00fcc\u00fcn\u00fcn \u00fczerindedir\u201d manas\u0131 kast olunur. Zira bu s\u00f6z elleri kesik olan bir h\u00fck\u00fcmdar hakk\u0131nda s\u00f6ylense yanl\u0131\u015fa nispet edilecek bir s\u00f6z de\u011fildir. \u201cBu belde devlet ba\u015fkan\u0131n\u0131n yedindedir\u201d derken de \u201conun y\u00f6netimindedir\u201d manas\u0131 anla\u015f\u0131l\u0131r. \u00a0Bazen de bu kelime \u201cnimet\u201d manas\u0131na gelebilir. \u00c7\u00fcnk\u00fc \u201cyed\u201d nimet fiilinin kendisiyle tahakkuk etti\u011fi alettir. Yani ihsanda bulunman\u0131n, iyilik etmenin sebebi konumundad\u0131r. Dolay\u0131s\u0131yla \u201cyed\u201d kelimesini \u201cnimet\u201d manas\u0131nda kullanmak zikr-i sebeb, irade-i m\u00fcsebbep\/ sebebi zikredip neticesini kastetmek kabilinden mecazd\u0131r.<\/p>\n<p>B\u00fct\u00fcn bunlar\u0131n bilinmesinden sonra diyebiliriz ki, Kuran-\u0131 H\u00e2kimde Allah\u2019\u0131n zat\u0131na y\u00f6nelik kullan\u0131lan \u201cyed\u201d ifadesi zahiri anlam\u0131 murad edilmesi muhal olan bir tabirdir. Bu makamda bizleri hakiki manadan \u00e7eviren karine-i mania tek kelimeyle \u201cm\u00fc\u015fabehet\u201d tir. Yani zahir manas\u0131n\u0131n kast edilmesi durumunda ak\u0131llarda meydana gelecek olan Allah ile sair mahl\u00fbklar aras\u0131ndaki benze\u015fmedir. \u00d6yleyse yukar\u0131da verilen misallerde \u201cAllah\u2019\u0131n yedi onlar\u0131n elleri \u00fczerindedir\u201d ayet-i celilesinden maksat \u201cAllah\u2019\u0131n kudreti onlar\u0131n g\u00fc\u00e7leri \u00fczerindedir\u201d manas\u0131 olmal\u0131d\u0131r. \u0130kinci ayetin ise yine \u201ckudret\u201d manas\u0131yla tevil edilmesi m\u00fcmk\u00fcn oldu\u011fu gibi bu ayette ge\u00e7en \u201cyed\u201d kelimesinin Allah Te\u00e2l\u00e2\u2019n\u0131n zat\u0131yla kaim ve zat\u0131na mahsus bir s\u0131fat oldu\u011fu s\u00f6ylenerek tefsir edilmesi m\u00fcmk\u00fcnd\u00fcr.<a href=\"#_ftn36\" name=\"_ftnref36\">[36]<\/a><\/p>\n<p><span style=\"color: #ff0000;\">\u00a0\u00a0 <strong>Netice: <\/strong><\/span><\/p>\n<p>Konuyu bitirirken \u015funu da ifade etmek gerekir ki; Muhkem ve m\u00fcte\u015fabih ayetlerin tespit edilmesinde her mezhep kendi g\u00f6r\u00fc\u015f\u00fcne muvaf\u0131k olan\u0131 muhkem, beriki mezhebin g\u00f6r\u00fc\u015f\u00fcne uygun olan\u0131 da m\u00fcte\u015fabih kabul etmi\u015flerdir. S\u00f6z gelimi bir Mu\u2019tezili\u2019ye g\u00f6re <em>\u201cDileyen \u0130man etsin, dileyen ink\u00e2r etsin\u201d<a href=\"#_ftn37\" name=\"_ftnref37\"><strong>[37]<\/strong><\/a><\/em> ayeti muhkem \u201c\u00c2lemlerin Rabbi olan Allah\u2019\u0131n dilemesi d\u0131\u015f\u0131nda dileyemezler\u201d<a href=\"#_ftn38\" name=\"_ftnref38\">[38]<\/a> ayeti de m\u00fcte\u015fabihtir. S\u00fcnni i\u00e7in ise durum tam aksinedir. Demek ki ortaya somut bir kaidenin konulup, bu kaide \u0131\u015f\u0131\u011f\u0131nda \u201cMuhkem-M\u00fcte\u015fabih\u201d de\u011ferlendirmesi yapmak zaruridir. O halde diyebiliriz ki bir laf\u0131z mercuh olan manaya yorulmay\u0131p, racih olan hakiki mana \u00fczere b\u0131rak\u0131l\u0131rsa bu muhkem, yok e\u011fer racih olan hakiki manadan \u00e7evirici bir mani karine sebebiyle mercuh manaya \u00e7evrilirse bu da \u201cm\u00fcte\u015fabih\u201d olmaktad\u0131r.<a href=\"#_ftn39\" name=\"_ftnref39\">[39]<\/a><\/p>\n<p>Ez C\u00fcmle, ehl-i s\u00fcnnetin de m\u00fcte\u015fabih nasslar\u0131n de\u011ferlendirilmesinde edindi\u011fi yol ve tutundu\u011fu tav\u0131r bu kaideden hari\u00e7 de\u011fildir. \u201c\u201dHi\u00e7bir \u015feyin misli olamayaca\u011f\u0131<a href=\"#_ftn40\" name=\"_ftnref40\">[40]<\/a> Zat-\u0131 Pak-i S\u00fcbhaniye\u2019yi her t\u00fcrl\u00fc mahlukata benzerlikten ka\u00e7\u0131nmak bu nasslar\u0131n zahir manas\u0131na yorulmas\u0131na engel te\u015fkil eden en b\u00fcy\u00fck mani karine olmas\u0131 meseleye insafla yakla\u015fan kimselerce m\u00fcsellem olmal\u0131d\u0131r.<\/p>\n<hr \/>\n<p><a href=\"#_ftnref1\" name=\"_ftn1\"><em><strong>[1]<\/strong><\/em><\/a><em> Kur\u2019an,\u00a0 S\u00e2d, 29 vd.<\/em><\/p>\n<p><a href=\"#_ftnref2\" name=\"_ftn2\"><em><strong>[2]<\/strong><\/em><\/a><em> Bu durum Bakara s\u00fcresinde bulunan ve m\u00fcte\u015fabihat\u0131n manas\u0131n\u0131 yaln\u0131z Allah Te\u00e2la\u2019n\u0131n bilebilece\u011fini g\u00f6steren \u201cOnun (m\u00fcte\u015fabih\u2019in) manas\u0131n\u0131 Allah\u2019tan ba\u015fkas\u0131 bilemez\u201d(7) ayetinden anla\u015f\u0131lmaktad\u0131r. Zira bu ayette bulunan \u201cve\u2019rrasihune\u201d kelimesinin lafzatullah \u00fczerine matuf oldu\u011funu ve buna g\u00f6re m\u00fcte\u015fabihata rasih uleman\u0131n vukufiyyetinin caiz oldu\u011funu s\u00f6yleyenler vard\u0131r. Ancak Cumhur Ulema\u2019n\u0131n tercihi ayette ge\u00e7en \u201cve\u2019r-rasihune\u201d nin c\u00fcmle-i ibtidaiyye\/yeni bir c\u00fcmle olmas\u0131d\u0131r ki bu g\u00f6r\u00fc\u015fe g\u00f6re nas\u0131l ki Allah Te\u00e2la K\u0131yametin saati, G\u00fcne\u015fin bat\u0131dan ne zaman do\u011faca\u011f\u0131, \u0130sa Aleyhisselam\u2019\u0131n ne zaman n\u00fczul buyuraca\u011f\u0131 gibi meselelerin bilinmesine kimseyi muttali k\u0131lmam\u0131\u015fsa, ayn\u0131 \u015fekilde m\u00fcte\u015fabihat\u2019\u0131n manas\u0131na da kimseyi muttali k\u0131lmam\u0131\u015ft\u0131r. Bkz. El-L\u00fcb\u00e2b f\u00ee Ul\u00fbmi\u2019l- Kitab, Ebu Hafs \u00d6mer ed-Dime\u015fk\u00ee, 5\/40 D. K\u00fct\u00fcbi\u2019l \u0130lmiyye, 1998, B.1, <\/em><\/p>\n<p><a href=\"#_ftnref3\" name=\"_ftn3\"><em><strong>[3]<\/strong><\/em><\/a><em> Mi\u015fk\u00e2tu\u2019l Mesabih, Kitabu\u2019l \u0130man, Babu\u2019l \u0130\u2019tisam bi\u2019l Kitab ve\u2019s-S\u00fcnne, 1\/54 el-Mektebetu\u2019t Tevf\u00eekiyye<\/em><\/p>\n<p><a href=\"#_ftnref4\" name=\"_ftn4\"><em><strong>[4]<\/strong><\/em><\/a><em> Buhari, 4547, M\u00fcslim 2665<\/em><\/p>\n<p><a href=\"#_ftnref5\" name=\"_ftn5\"><em><strong>[5]<\/strong><\/em><\/a><em> \u0130mam Gazzali, menkulat\u0131 anlamada bu g\u00fcne dek f\u0131rkalar\u0131n kulland\u0131klar\u0131 \u00fcsluplar\u0131 be\u015f f\u0131rka \u015feklinde \u00f6zetler ve yanl\u0131\u015f \u00fcslup kullananlar\u0131n ne denli neticelere maruz kald\u0131klar\u0131n\u0131 beyan eder. Bkz. Kanunu\u2019t-Te\u2019vil 16-18 B.1 1993 (Yay\u0131nevi yok)\u00a0 <\/em><\/p>\n<p><a href=\"#_ftnref6\" name=\"_ftn6\"><em><strong>[6]<\/strong><\/em><\/a><em> Bkz. Ra\u011fip el- \u0130sfehani, el-M\u00fcfredat fi Garibi\u2019l Kur\u2019an, s.31 \u2013e-v-l maddesi<\/em><\/p>\n<p><a href=\"#_ftnref7\" name=\"_ftn7\"><em><strong>[7]<\/strong><\/em><\/a><em> Menna\u2019 el Kattan, Mebahis fi Ulumi\u2019l-Kur\u2019an s. 209 \u00a0Mektebetu Vehbe, Kahire, 2000 B. 11 <\/em><\/p>\n<p><a href=\"#_ftnref8\" name=\"_ftn8\"><em><strong>[8]<\/strong><\/em><\/a><em> El-Kattan, a.g.e. 210-211<\/em><\/p>\n<p><a href=\"#_ftnref9\" name=\"_ftn9\"><em><strong>[9]<\/strong><\/em><\/a><em>\u00a0\u00a0 Beyhak\u00ee, El- Esm\u00e2 ve\u2019s S\u0131f\u00e2t [Seyyid Muhammed bin Alev\u00ee el M\u00e2lik\u00ee, \u201cHuvall\u00e2h\u201d S. 30-31]<\/em><\/p>\n<p><a href=\"#_ftnref10\" name=\"_ftn10\"><em><strong>[10]<\/strong><\/em><\/a><em> O kelimenin l\u00fcgavi vaz\u0131nda ifade etti\u011fi mana ve arab\u0131n bu kelimeyi tevil edilen manada kullan\u0131p- kullanmad\u0131\u011f\u0131 durumu da g\u00f6zetilerek <\/em><\/p>\n<p><a href=\"#_ftnref11\" name=\"_ftn11\"><em><strong>[11]<\/strong><\/em><\/a><em> \u0130bn Ebi \u015eerif, el-M\u00fcsamere \u015ferhu\u2019l M\u00fcsayere, s. 30-33, \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131 \u0130stanbul 1979<\/em><\/p>\n<p><a href=\"#_ftnref12\" name=\"_ftn12\"><em><strong>[12]<\/strong><\/em><\/a><em>\u00a0 Kur\u2019an, Enbiya 57<\/em><\/p>\n<p><a href=\"#_ftnref13\" name=\"_ftn13\"><em><strong>[13]<\/strong><\/em><\/a><em> Kur\u2019an en-Nis\u00e2 3<\/em><\/p>\n<p><a href=\"#_ftnref14\" name=\"_ftn14\"><em><strong>[14]<\/strong><\/em><\/a><em>\u00a0 Bununla murad\u0131n ne oldu\u011funun beyan\u0131 i\u00e7in bak Abd\u00fc\u2019l-Azim ez-Z\u00fcrkani, Menahilu\u2019l-\u0130rfan,2\/219-220 Daru\u2019l-Kitabi\u2019l- Arabi, Beyrut 1995 B.1<\/em><\/p>\n<p><a href=\"#_ftnref15\" name=\"_ftn15\"><em><strong>[15]<\/strong><\/em><\/a><em>\u00a0 Kur\u2019an, \u015e\u00fbr\u00e2 11<\/em><\/p>\n<p><a href=\"#_ftnref16\" name=\"_ftn16\"><em><strong>[16]<\/strong><\/em><\/a><em>\u00a0 Abd\u00fc\u2019lazim ez-Z\u00fcrk\u00e2n\u00ee, Menahilu\u2019l \u0130rfan 2\/221<\/em><\/p>\n<p><a href=\"#_ftnref17\" name=\"_ftn17\"><em><strong>[17]<\/strong><\/em><\/a><em>\u00a0 Ez-Z\u00fcrk\u00e2n\u00ee a.g.e. 2\/222<\/em><\/p>\n<p><a href=\"#_ftnref18\" name=\"_ftn18\"><em><strong>[18]<\/strong><\/em><\/a><em>\u00a0 Es-Suy\u00fbti, el-\u0130tk\u00e2n 1\/668<\/em><\/p>\n<p><a href=\"#_ftnref19\" name=\"_ftn19\"><em><strong>[19]<\/strong><\/em><\/a><em>\u00a0 Es-Suy\u00fbt\u00ee el-\u0130tk\u00e2n. 1\/670<\/em><\/p>\n<p><a href=\"#_ftnref20\" name=\"_ftn20\"><em><strong>[20]<\/strong><\/em><\/a><em>\u00a0 Es-Suy\u00fbt\u00ee el-\u0130tk\u00e2n 1\/668 \u2013ilavelerle-<\/em><\/p>\n<p><a href=\"#_ftnref21\" name=\"_ftn21\"><em><strong>[21]<\/strong><\/em><\/a><em> Bkz. S\u00fcleyman Ate\u015f, Y\u00fcce Kur\u2019an\u2019\u0131n \u00c7a\u011fda\u015f Tefsiri, \u0130stanbul, 1989, <\/em><em>II<\/em><em>, 14-16, <\/em><\/p>\n<p><a href=\"#_ftnref22\" name=\"_ftn22\"><em><strong>[22]<\/strong><\/em><\/a><em> el-Ke\u015f\u015faf.I\/338<\/em><\/p>\n<p><a href=\"#_ftnref23\" name=\"_ftn23\"><em><strong>[23]<\/strong><\/em><\/a><em> Kur\u2019an\u2019da m\u00fcte\u015fabih bulundu\u011funa dair getirilen\u201d Allah s\u00f6z\u00fcnen g\u00fczelini m\u00fcte\u015fabih ve tekrarlanan olarak indirmi\u015ftir\u201d (Z\u00fcmer 23)\u015feklindeki istidlal t\u00fcr\u00fc \u00e7ok do\u011fru g\u00f6z\u00fckmemektedir. Zira ayette bahsi yap\u0131lan m\u00fcte\u015fabihlik ayetlerin bir birine t\u00fcr\u00fc ve do\u011frulu\u011fu hususunda benzemesi manas\u0131ndad\u0131r. <\/em><\/p>\n<p><em>Bkz. Ebu Hayyan, el- Bahru\u2019l Muhit, <\/em><em>II<\/em><em>\/ 396 Daru\u2019l K\u00fct\u00fcbi\u2019l-\u0130lmiyye,Beyrut, 1993, B.1,\u00a0 <\/em><em>\u00a0<\/em><\/p>\n<p><a href=\"#_ftnref24\" name=\"_ftn24\"><em><strong>[24]<\/strong><\/em><\/a><em> Kur\u2019an, Taha 41<\/em><\/p>\n<p><a href=\"#_ftnref25\" name=\"_ftn25\"><em><strong>[25]<\/strong><\/em><\/a><em> Kur\u2019an Maide 116<\/em><\/p>\n<p><a href=\"#_ftnref26\" name=\"_ftn26\"><em><strong>[26]<\/strong><\/em><\/a><em> Kur\u2019an, En\u2019am 54<\/em><\/p>\n<p><a href=\"#_ftnref27\" name=\"_ftn27\"><em><strong>[27]<\/strong><\/em><\/a><em> Kur\u2019an, Al-i \u0130mran 185<\/em><\/p>\n<p><a href=\"#_ftnref28\" name=\"_ftn28\"><em><strong>[28]<\/strong><\/em><\/a><em> Kur\u2019an, Z\u00fcmer 42<\/em><\/p>\n<p><a href=\"#_ftnref29\" name=\"_ftn29\"><em><strong>[29]<\/strong><\/em><\/a><em> Kur\u2019an,\u00a0 Bakara 9<\/em><\/p>\n<p><a href=\"#_ftnref30\" name=\"_ftn30\"><em><strong>[30]<\/strong><\/em><\/a><em> Kur\u2019an, Bakara 54<\/em><\/p>\n<p><a href=\"#_ftnref31\" name=\"_ftn31\"><em><strong>[31]<\/strong><\/em><\/a><em> Kur\u2019an, Hud 101<\/em><\/p>\n<p><a href=\"#_ftnref32\" name=\"_ftn32\"><em><strong>[32]<\/strong><\/em><\/a><em> Fahru\u2019d-din er- Razi, Esasu\u2019t Takdis, Mektebetu\u2019l K\u00fclliyyati\u2019l-Ezheriyye, Kahire, 1986 B. yok<\/em><\/p>\n<p><a href=\"#_ftnref33\" name=\"_ftn33\"><em><strong>[33]<\/strong><\/em><\/a><em> Bizim burada verdi\u011fimiz misaller Kuranla s\u0131n\u0131rl\u0131d\u0131r. Aksi takdirde s\u00fcnnette yer alan nefs kelimesi ve tevilleri i\u00e7in referans g\u00f6sterdi\u011fimiz \u201cRazi\u201d nin \u201cEsasu\u2019t Takdis\u201dine yahut \u0130bn Furek\u2019in \u201cM\u00fc\u015fkilu\u2019l Hadis ve Beyanuhu\u201d gibi eserlere m\u00fcracaat edilebilir.<\/em><\/p>\n<p><a href=\"#_ftnref34\" name=\"_ftn34\"><em><strong>[34]<\/strong><\/em><\/a><em> Kur\u2019an, Sad 75<\/em><\/p>\n<p><a href=\"#_ftnref35\" name=\"_ftn35\"><em><strong>[35]<\/strong><\/em><\/a><em> Kur\u2019an, Fetih 10<\/em><\/p>\n<p><a href=\"#_ftnref36\" name=\"_ftn36\"><em><strong>[36]<\/strong><\/em><\/a><em> Bk. Razi, a.g.e. s. 161-164<\/em><\/p>\n<p><a href=\"#_ftnref37\" name=\"_ftn37\"><em><strong>[37]<\/strong><\/em><\/a><em> Kur\u2019an, el-Kehf 29<\/em><\/p>\n<p><a href=\"#_ftnref38\" name=\"_ftn38\"><em><strong>[38]<\/strong><\/em><\/a><em> Kur\u2019an, et-Tekvir 29<\/em><\/p>\n<p><a href=\"#_ftnref39\" name=\"_ftn39\"><em><strong>[39]<\/strong><\/em><\/a><em> \u0130bn Akile el-Mekki, ez-Ziyade ve\u2019l \u0130hsan fi Ulumi\u2019l-Kur\u2019an 5\/16 Camiatu\u2019\u015f-\u015earka,2006 B.1<\/em><\/p>\n<p><a href=\"#_ftnref40\" name=\"_ftn40\"><em><strong>[40]<\/strong><\/em><\/a><em>\u00a0 Kur\u2019an, \u015eura 11<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Allah Azze ve Celle Kur\u2019an-\u0131 M\u00fcbin\u2019i, anla\u015f\u0131lmas\u0131 ve \u00fczerinde i\u2019mal-i fikir yap\u0131lmas\u0131 gayesine matuf olarak inzal buyurmu\u015ftur.[1] Fakat bu mahiyette indirmi\u015f oldu\u011fu kitab\u0131n i\u00e7erisine muhtelif maksatlara mebni olarak baz\u0131 ayetler der\u00e7 etmi\u015ftir ki bu ayetler mana olarak anlamland\u0131r\u0131lma \u015fans\u0131 bulunmayan ayetlerdir.[2] Meseleyi daha b\u00fct\u00fcnc\u00fcl bir \u015fekilde tahlil etmek gerekirse; Efendimiz Aleyhissalat\u00fc vessel\u00e2m \u201cKur\u2019an be\u015f vecih [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":315,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[19],"tags":[405,459,495,496],"class_list":{"0":"post-224","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-kuran-ilimleri","8":"tag-kuran-ilimleri","9":"tag-mezalik-i-akdam","10":"tag-mutesabih-ayetler","11":"tag-mutesabihat"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v23.2 - 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