{"id":739,"date":"2020-12-07T19:50:24","date_gmt":"2020-12-07T19:50:24","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=739"},"modified":"2020-12-07T19:50:24","modified_gmt":"2020-12-07T19:50:24","slug":"kuran-hz-peygamber-%ef%b7%ba-ve-kavmi-icin-ogut-degil-mi","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/kuran-hz-peygamber-%ef%b7%ba-ve-kavmi-icin-ogut-degil-mi\/","title":{"rendered":"Kur\u2019an Hz. Peygamber \ufdfa ve Kavmi \u0130\u00e7in \u00d6\u011f\u00fct De\u011fil Mi?"},"content":{"rendered":"

\u00d6zt\u00fcrk tarihselci yakla\u015f\u0131m\u0131n\u0131 teyit edebilmek i\u00e7in bir \u00e7ok noktadan meseleye dair deliller getirme \u00e7abas\u0131n\u0131 devam ettirerek bu kez de Kur\u2019an-\u0131 Kerim\u2019de ge\u00e7en zikir kelimesi \u00fczerinde duruyor. Zuhruf s\u00fcresi 44. Ayet-i kerimede yer alan zikir kelimesinin \u00f6\u011f\u00fct de\u011fil de \u015feref manas\u0131na geldi\u011fini, sahabe taraf\u0131ndan b\u00f6yle tefsir edildi\u011fini beyan ederek Kur\u2019an\u2019\u0131n Hz. Peygamber \ufdfa ve kavmi\/\u00fcmmeti ad\u0131na bir \u00f6\u011f\u00fct olmas\u0131n\u0131n de\u011fil de \u015feref olmas\u0131n\u0131n daha do\u011fru olaca\u011f\u0131 kanaatine var\u0131yor. Zira ayetteki zikir kelimesi \u015feref manas\u0131na hamledildi\u011finde tarihselcili\u011fin \u00f6n\u00fcnde set olabilecek bir ayetin k\u0131skac\u0131ndan daha kurtar\u0131lm\u0131\u015f olunacak. \u00dcstelik ba\u011flam vb. saikleri g\u00f6zetmeden Enbiy\u00e2 s\u00fcresinin 10. Ayetinde ge\u00e7en ayn\u0131 kelimenin de \u201c\u015feref\u201d\u00a0 manas\u0131nda oldu\u011fu delil olarak getirilince iddia takviye edilmi\u015f oluyor. T\u00fcm bunlar\u0131n \u00f6ncesinde \u00f6nce ayette ge\u00e7en \u201ckavim kelimesinin de Kurey\u015f\u2019e tahsis edilmesiyle operasyon tamamlanm\u0131\u015f oluyor. \u00d6zt\u00fcrk\u2019\u00fcn bu meyandaki iddias\u0131 \u015f\u00f6yle ba\u015fl\u0131yor:<\/p>\n

\u201cKeza Kur’an’\u0131n hem Hz. Peygamber hem de kavmi i\u00e7in bir \u015fan ve \u015feref vesilesi oldu\u011funu belirten ayetler de yine ayn\u0131 noktay\u0131 i\u015faretler. Nitekim 43\/Zuhruf 44. ayette ge\u00e7en inneh\u00fb le-zikrun leke ve li-kavmike ibaresindeki kavm kelimesi \u0130bn Abbas, M\u00fccahid, Kat\u00e2de ve S\u00fcdd\u00ee gibi sahabe tabiin ulemas\u0131n\u0131n yan\u0131 s\u0131ra di\u011fer b\u00fct\u00fcn m\u00fcfessirlerce de Kurey\u015f’e hamledilmi\u015ftir.\u201d[1]<\/strong><\/a> <\/em><\/p>\n

Bu iddia kar\u015f\u0131s\u0131nda s\u00f6yleyeceklerimizi \u015f\u00f6yle s\u0131ralayal\u0131m:<\/p>\n

    \n
  1. \u00d6zt\u00fcrk, ayette ge\u00e7en \u201ckavmike\u201d ifadesinin \u00f6ncelikle bir k\u0131s\u0131m m\u00fc\u015fahhas isimler taraf\u0131ndan \u201cKurey\u015f\u201d e hamledildi\u011fini nakletmekle i\u015fe ba\u015flay\u0131p ard\u0131ndan h\u0131z\u0131n\u0131 alam\u0131yor ve bunu t\u00fcm m\u00fcfessirlere te\u015fmil ederek konuyu kapat\u0131yor. Bu ifadeleri okuyan ki\u015filer de do\u011fal olarak bu terkibin ba\u015fka bir mana ile manaland\u0131r\u0131lmad\u0131\u011f\u0131 yahut manaland\u0131r\u0131lmas\u0131n\u0131n \u00f6n\u00fcnde bir engel bulundu\u011fu zann\u0131na kap\u0131lacakt\u0131r. Oysa hadisenin asl\u0131 b\u00f6yle de\u011fildir. Zira \u00d6zt\u00fcrk bu iddias\u0131n\u0131 Taber\u00ee\u2019nin Cami\u2018u\u2019l-bey\u00e2n\u2019<\/em>\u0131 ile refere etmektedir. \u0130lgili kayna\u011fa bakt\u0131\u011f\u0131m\u0131zda \u00d6zt\u00fcrk\u2019\u00fcn verdi\u011fi isimlerin ayetle ilgili b\u00f6yle bir tefsir yapmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Zira Taber\u00ee, \u0130bn Abb\u00e2s t\u2019tan ayetin tefsiriyle ilgili olarak sadece \u201cMuhakkak ki Kur\u2019an senin i\u00e7in \u015fereftir\u201d dedi\u011fini nakletmektedir. M\u00fcc\u00e2hid 6 \u2019den de \u201cAdama \u2018sen kimsin\u2019 dendi\u011finde \u2018araplardan\u0131m\u2019 diye cevap verince \u2018hangi araplardan\u2019 diye soruldu\u011funda \u2018Kurey\u015f\u2019ten\u2019 dedi\u011fini aktarmaktad\u0131r. Kat\u00e2de\u2019den bu ayetin tefsiriyle ilgili olarak \u201cbu Kur\u2019an\u2019\u0131n ta kendisidir\u201d dedi\u011fini rivayet etmektedir. S\u00fcdd\u00ee\u2019den de \u201cBu senin ve kavmin i\u00e7in \u015fereftir\u201d tefsirini nakletmektedir.[2]<\/a> G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u00d6zt\u00fcrk\u2019\u00fcn Taber\u00ee\u2019yi kaynak g\u00f6stererek verdi\u011fi isimler ayeti Kurey\u015f\u2019e hasredecek bir ifade kullanmamaktad\u0131rlar. Nitekim \u0130bn Kesir de Taber\u00ee\u2019yi kaynak g\u00f6stererek yapt\u0131\u011f\u0131 nakilde bu isimlerin ilgili ayeti \u201cSenin ve kavmin i\u00e7in bir \u015fereftir\u201d \u015feklinde tefsir etti\u011fini kaydetmektedir.[3]<\/a> Bu durumda iki ihtimalin zuh\u00fbru ka\u00e7\u0131n\u0131lmaz olmaktad\u0131r: \u00d6zt\u00fcrk, ya Taber\u00ee\u2019nin metninde ne denmek istedi\u011fini anlayamam\u0131\u015f ve buna ra\u011fmen okuyucuyu dikkate almayarak oraya sorumsuzca at\u0131fta bulunarak ilm\u00ee bir cin\u00e2yete imza atm\u0131\u015ft\u0131r. Yahut da Taber\u00ee\u2019ye g\u00f6z ucuyla bakarak sadece isim s\u0131ralamas\u0131n\u0131 g\u00f6rm\u00fc\u015f ve o isimlere kendi istedi\u011fi manay\u0131 nispet etmi\u015ftir. Bu ise birinci ihtimalden daha feci bir ilim cinayetidir.<\/li>\n
  2. \u00d6zt\u00fcrk\u2019\u00fcn nakilde h\u0131yanet yaparak g\u00f6r\u00fc\u015f nispet etti\u011fi isimlerin ilgili kaynakta b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fcn\u00fcn mevcut olmad\u0131\u011f\u0131n\u0131 ispat ettikten sonra \u015fu noktay\u0131 kaydedelim: Varsayal\u0131m ki mevzu \u00d6zt\u00fcrk\u2019\u00fcn dedi\u011fi gibi olsun ve ismi verilen m\u00fcfessirler ayeti Kurey\u015f\u2019e tahsis etmi\u015f olsunlar. Bu denli bir nakil, ayetteki \u201ckavim\u201d ifadesinin t\u00fcm sahabe ve tabi\u00fbn taraf\u0131ndan Kurey\u015f\u2019e tahsis edildi\u011fini ispata k\u00e2fi olabilir mi? Elbette ki hay\u0131r. Zira tefsir ilminden az\u0131c\u0131k dahi olsa nasibi olanlar gayet iyi bilirler ki sahabe ve tabi\u00fbndan herhangi bir ayetle ilgili gelen tefsir rivayetleri m\u00fcttefakun aleyh olmad\u0131\u011f\u0131 s\u00fcrece tefsirdeki vuc\u00fbh\u00e2t\u0131 ve Kur\u2019an\u2019\u0131n mana derinli\u011fini ifade ederler. Ve t\u00fcm bu farkl\u0131l\u0131k arap\u00e7an\u0131n zenginli\u011fi yahut Allah Resul\u00fc \ufdfa\u2019nden gelen rivayetlerin muhtelif olu\u015fundan kaynaklan\u0131r. Nitekim, \u0130bn Kesir\u2019in ifadesiyle kavim denilerek hususen onlar\u0131n zikredilmi\u015f olmas\u0131 ba\u015fkalar\u0131n\u0131n anla\u015f\u0131lamayaca\u011f\u0131 anlam\u0131na gelmez.[4]<\/a> Zira, Abd b. Humeyd\u2019in, \u00d6zt\u00fcrk\u2019\u00fcn g\u00f6r\u00fc\u015f\u00fcne yer vererek referans ald\u0131\u011f\u0131 m\u00fcfessir Kat\u00e2de\u2019den bu ayetle ilgili yapt\u0131\u011f\u0131 nakilde Kat\u00e2de mezkur ayetteki \u201ckavmike\u201d ifadesini \u201c\u00fcmmetinden sana tabi olanlar\u201d \u015feklinde tefsir etmi\u015ftir.[5]<\/a><\/li>\n
  3. \u00d6zt\u00fcrk\u2019\u00fcn \u2018t\u00fcm m\u00fcfessirlerin ayeti Kurey\u015f\u2019e tahsis ederek tefsir ettikleri\u2019 y\u00f6n\u00fcndeki iddias\u0131na gelince, bu tamamen mesnetsiz bir iddiad\u0131r. Zira, yukar\u0131da Kat\u00e2de\u2019den yapt\u0131\u011f\u0131m\u0131z nakil bunun bariz bir ispat\u0131d\u0131r. Ve mea h\u00e2z\u00e2, \u0130zz b. Abdisselam,[6]<\/a> Niz\u00e2muddin en-N\u00ees\u00e2b\u00fbr\u00ee,[7]<\/a> \u0130smail Hakk\u0131 Bursev\u00ee,[8]<\/a> Eb\u00fb Hayy\u00e2n el-Endel\u00fbs\u00ee,[9]<\/a>\u00a0 Fahrurr\u00e2z\u00ee[10]<\/a> gibi daha bir \u00e7ok m\u00fcfessir ayetteki kavmin t\u00fcm \u00fcmmet olabilece\u011fini tasrih etmektedirler. Buna g\u00f6re ayetteki zikri, mec\u00e2zi manas\u0131 olan \u201c\u015ferefe\u201d hamletti\u011fimizde kavim kelimesi de bu manaya uygunluk i\u00e7in \u201cKurey\u015f\u201d anlam\u0131na gelecektir. Zira bu durumda mana: \u201carap\u00e7a bir lisanla indirildi\u011fi ve kavminin de dili arap\u00e7a oldu\u011fu i\u00e7in bu Kur\u2019an onlar ad\u0131na bir \u015fereftir\u201d \u015feklinde olacakt\u0131r.[11]<\/a> \u0130bn At\u0131yye de bu g\u00f6r\u00fc\u015f\u00fc el-Hasen ibnu Ebi\u2019l-Hasen\u2019in g\u00f6r\u00fc\u015f\u00fc olarak zikretmektedir.[12]<\/a> S\u00f6z\u00fcn \u00f6z\u00fc, iddia sahibinin bu ayetle ilgili m\u00fcfessirlerin tamam\u0131n\u0131n ayetteki kavmi \u201cKurey\u015f\u201d olarak tefsir ettikleri \u015feklindeki g\u00f6r\u00fc\u015f\u00fcn\u00fcn ne kadar dayanaks\u0131z ve geli\u015fig\u00fczel ortaya at\u0131lm\u0131\u015f bir iddia oldu\u011fu g\u00fcn y\u00fcz\u00fcne \u00e7\u0131km\u0131\u015ft\u0131r.<\/li>\n
  4. Burada \u015fu noktaya da istitr\u00e2den dikkat \u00e7ekmeden ge\u00e7meyelim: \u00d6zt\u00fcrk\u2019\u00fcn ziyadesiyle itimat etti\u011fi tefsirci (!) lerden biri olan \u0130zzet Derveze dahi bu ayette tercihini her ne kadar birinci g\u00f6r\u00fc\u015f (Kurey\u015f i\u00e7in bir \u015feref) olmas\u0131ndan yana koyuyorsa da devam\u0131nda bu ayetin, Kur\u2019an\u2019\u0131n, ihtiva etti\u011fi mucizeler ve hangi as\u0131rda ya\u015farlarsa ya\u015fas\u0131nlar insanl\u0131\u011f\u0131n ihtiya\u00e7lar\u0131na cevap verici nitelikteki h\u00fck\u00fcmleri sayesinde araplar nam\u0131na bir \u015feref vesilesi oldu\u011fu \u015feklinde de anla\u015f\u0131labilece\u011fini kaydetmektedir.[13]<\/a> Yani \u0130zzet Deveze\u2019nin \u201c\u015feref\u201d manas\u0131n\u0131 tercih etmesiyle kast\u0131 \u00d6zt\u00fcrk\u2019\u00fcn maksad\u0131yla ayn\u0131 de\u011fildir.<\/li>\n
  5. \u00d6zt\u00fcrk, buradaki \u201ckavmike\u201d ifadesini Kurey\u015f\u2019e hasrederken bunu ayn\u0131 ifadenin ge\u00e7ti\u011fi ba\u015fka bir ayet i\u00e7in yapabilecek midir? Evetse nas\u0131l, hay\u0131rsa neden? Mesela Cenab-\u0131 Hak ayn\u0131 Kur\u2019an-\u0131 Kerim i\u00e7in \u201cKur’an hak oldu\u011fu halde kavmin onu yalanlad\u0131.\u201d[14]<\/strong><\/a> <\/em>\u00e2yeti \u00fczerinden \u015f\u00f6yle bir iddia g\u00fcdebilecek mi: Bu ayet sadece Kurey\u015f\u2019in yalanlamas\u0131 ile ilgili nazil olmu\u015f bir ayettir. Di\u011fer yalanlayanlar\u0131 ba\u011flamaz. B\u00f6yle bir \u015feyi savunmas\u0131 durumunda bir sonraki ayette yer alan \u201cHer haberin ger\u00e7ekle\u015fece\u011fi bir zaman vard\u0131r. Yak\u0131nda siz de ger\u00e7e\u011fi bileceksiniz.\u201d<\/em>[15]<\/a> Tehdidini sadece Kurey\u015fle nas\u0131l s\u0131n\u0131rland\u0131rabilecektir?<\/li>\n
  6. Sonu\u00e7 olarak \u00d6zt\u00fcrk, tezini destekleyebilmek i\u00e7in, ayette ge\u00e7en \u201ckavim\u201d kelimesini delilsiz bir \u015fekilde Kurey\u015f\u2019e tahsis etmi\u015f ve daha sonra bunu teyit edebilme amac\u0131yla Taber\u00ee\u2019ye at\u0131fta bulunarak ilgili m\u00fcfessirlerin de tahsis g\u00f6r\u00fc\u015f\u00fcnde olduklar\u0131n\u0131 iddia etmi\u015ftir. H\u0131z\u0131n\u0131 alamayan \u00d6zt\u00fcrk bu kez mezk\u00fbr iddiay\u0131 m\u00fcfessirlerin tamam\u0131n\u0131n ittifak etti\u011fi bir husus olarak g\u00f6stermeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. En az\u0131ndan bu manip\u00fclasyonu, sahteli\u011fi bu kadar bariz \u015fekilde ibraz edilebilecek netlikte de\u011fil de \u201cbaz\u0131 m\u00fcfessirler de b\u00f6yle demektedirler\u201d \u015feklinde yapsayd\u0131 herhalde daha ehven olurdu. Burada yapt\u0131\u011f\u0131m\u0131z tebyin\u00e2t ile \u00d6zt\u00fcrk\u2019\u00fcn iddias\u0131n\u0131n hem nakil h\u0131yanetleriyle, hem de delilsiz tahakk\u00fcmlerle dolu oldu\u011funu g\u00f6zler \u00f6n\u00fcne sermeye gayret etmi\u015f olduk.<\/li>\n<\/ol>\n

    Bu iddian\u0131n devam\u0131nda \u00d6zt\u00fcrk, bu kez \u00e2yette ge\u00e7en zikir kelimesini ele alarak tezini destekleme gayretine girmektedir. Ona g\u00f6re ayette ge\u00e7en \u201czikir\u201d kelimesine verilmesi gereken mana \u201c\u015feref\u201d iken ve sahabe ve tai\u00fbn alimleri taraf\u0131ndan bu kelime b\u00f6yle tefsir edilmi\u015fken daha sonra m\u00fcteahhirler taraf\u0131ndan evrenselli\u011fi destekleyebilmek ad\u0131na \u201c\u00f6\u011f\u00fct\u201d manas\u0131na evrilmi\u015ftir. \u00d6zt\u00fcrk\u2019\u00fcn bu meyandaki ifadeleri \u015f\u00f6yledir:<\/p>\n

    \u201cSahabe ve tabiin alimlerince, “Kur’an hem senin hem de kavmin Kurey\u015f i\u00e7in bir \u015fan ve \u015fereftir” \u015feklinde yorumlanan bu ayete m\u00fcteahhir d\u00f6nemlerde “Kur’an hem senin hem de kavmin i\u00e7in bir \u00f6\u011f\u00fctt\u00fcr” \u015feklinde bir mana takdir edilmi\u015ftir.\u201d<\/em>Bu yorum \u00f6zellikle M\u00fcsl\u00fcmanlar ile H\u0131ristiyanlar ve Yahudiler aras\u0131ndaki polemikler muvacehesinde bir inan\u00e7 umdesine d\u00f6n\u00fc\u015fm\u00fc\u015f olmas\u0131 kuvvetle muhtemel g\u00f6z\u00fcken, “Kur’an t\u00fcm insanlara g\u00f6nderilmi\u015f evrensel bir kitapt\u0131r” \u015feklindeki anlay\u0131\u015f\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.\u201d[16]<\/strong><\/a><\/em><\/p>\n

    Bu iddialara dair cevaplar\u0131m\u0131z\u0131 \u015fu \u015fekilde s\u0131ralamam\u0131z m\u00fcmk\u00fcnd\u00fcr:<\/p>\n

      \n
    1. Daima kelamda aslolan\u0131n hakikat manas\u0131 oldu\u011funa vurgu yaparak buna y\u00f6nelik uleman\u0131n esas ald\u0131\u011f\u0131 me\u015fhur kaideye at\u0131fta bulunan \u00d6zt\u00fcrk, zikir kelimesiyle ilgili bu kaideyi neden i\u015fleve sokmamaktad\u0131r. Zira \u00d6zt\u00fcrk bu neviden bir iddiay\u0131 ortaya atmadan \u00f6nce en az\u0131ndan Ra\u011fib el-Isfeh\u00e2n\u00ee\u2019nin el-M\u00fcfred\u00e2t<\/em>\u2019\u0131na bir g\u00f6z atsayd\u0131 Kur\u2019an-\u0131 Kerim\u2019de yer alan zikir kelimesinin farkl\u0131 ayetlerde muhtelif manalara geldi\u011fini g\u00f6rm\u00fc\u015f olacakt\u0131.[17]<\/a> Nitekim es-Sicist\u00e2n\u00ee ve[18]<\/a> H\u00fcseyn b. Muhammed, [19]<\/a>gibileri de ayn\u0131 minvalde bilgiler vermektedir.<\/li>\n
    2. Biz bu ayet-i kerimede yer alan zikir ifadesinin \u201c\u015feref\u201d manas\u0131na gelmedi\u011fini iddia etmiyoruz. B\u00f6yle bir iddia haddi zat\u0131nda da tutarl\u0131 da olmaz zaten.[20]<\/a> Bizim burada iddia etti\u011fimiz \u015fey, ayette yar alan kavim kelimesinin \u201cKurey\u015f\u201d anlam\u0131na gelmesi durumunda nas\u0131l ki zikir kelimesi de ona int\u0131bak i\u00e7in \u201c\u015feref\u201d manas\u0131na geliyorsa, ayn\u0131 kelimenin \u201cb\u00fct\u00fcn \u00fcmmet\u201d manas\u0131na gelmesi durumunda da zikir kelimesinin \u201c\u00f6\u011f\u00fct\u201d anlam\u0131na gelebilece\u011fidir. Bu iki ihtimal e\u015fit seviyede olup birini di\u011ferine tercih ettirecek bir saik yoktur. Nitekim, selef de dahil olmak \u00fczere m\u00fcfessirlerin ayete her iki manay\u0131 da verdi\u011fini yukar\u0131 da beyan etmi\u015ftik. \u00d6yleyse, bu iki muhtemel manadan sadece birini alarak ayette ge\u00e7en zikir kelimesinin sadece \u201c\u015feref\u201d manas\u0131yla anlamland\u0131r\u0131lmas\u0131 gerekti\u011fini \u00d6zt\u00fcrk hangi somut delile dayanarak iddia edebiliyor? Arap dilinin her ikisine de e\u015fit seviyede m\u00fcsaade etti\u011fi bu iki muhtemel durumun delilsiz \u015fekilde sadece birini tercih ederek di\u011ferini m\u00fcteahhirlerin evrensellik iddias\u0131n\u0131 teyit i\u00e7in uydurdu\u011funu s\u00f6ylemek tahakk\u00fcmd\u00fcr, kavl bi\u2019t-te\u015fehh\u00eedir, m\u00fcraccihsiz tercih yapmakt\u0131r. Bu istidlal \u015feklinin erbab-\u0131 ilim nazar\u0131nda zerre miskali bir k\u0131ymeti yoktur.<\/li>\n
    3. Bir an i\u00e7in durup \u00d6zt\u00fcrk\u2019\u00fcn bu ayet \u00fczerinden s\u00f6ylediklerini do\u011fru kabul ederek, burada ge\u00e7en \u201czikir\u201d kelimesinin \u201c\u015feref\u201d manas\u0131nda oldu\u011funu ve m\u00fcteahhirlerin bunu sonradan \u201c\u00f6\u011f\u00fct\u201d e \u00e7evirdiklerini kabul edelim. Mesele bu kadar\u0131yla bitecek mi acaba? Bu denli bir istidlal Kur\u2019an\u2019\u0131n bir \u00f6\u011f\u00fct olmad\u0131\u011f\u0131 noktas\u0131nda \u00d6zt\u00fcrk\u2019e k\u00e2fi gelebilecek mi? Elbette ki hay\u0131r. Zira, Cenab-\u0131 Hak Kur\u2019an i\u00e7in baz\u0131 ayetlerde \u00f6\u011f\u00fctten ba\u015fka manaya hamledilemeyecek \u015fekilde bahsetmektedir. Nitekim, Kur\u2019an i\u00e7in \u201cO ancak alemler i\u00e7in bir \u201czikir\u201ddir\u201d<\/em>[21]<\/a> \u015feklindeki ayette ge\u00e7en \u201czikir\u201d kelimesine \u2018alemler i\u00e7in bir \u015fereftir\u2019 manas\u0131 verilebilir mi? Ayette yer alan \u201c\u00e2lemler\u201d Arap dili a\u00e7\u0131s\u0131ndan \u00e2mm bir kelime olup k\u0131yamete dek gelecek t\u00fcm alemleri kapsad\u0131\u011f\u0131na g\u00f6re, \u00e2lemler ad\u0131na bir \u201c\u00f6\u011f\u00fct\u201d oldu\u011fu bizatihi kendisi taraf\u0131ndan tasrih edilmi\u015f olan bir kitab\u0131n t\u00fcm insanl\u0131k i\u00e7in \u00f6\u011f\u00fct oldu\u011funa da hamledilebilecek bahsimizdeki ayete bu kadar takla att\u0131rmaya gerek var m\u0131 ger\u00e7ekten?<\/li>\n
    4. \u201c(Res\u00fbl\u00fcm!) Bu s\u00f6ylenenleri biz sana \u00e2yetlerden ve hikmet dolu Kur’an’dan okuyoruz\u201d[22]<\/strong><\/a> <\/em>ayet-i celilesinin asl\u0131nda yer alan ve burada Kur\u2019an olarak terc\u00fcme dilen \u201czikir\u201d kelimesini \u201c\u015feref\u201d manas\u0131na hamledebilir miyiz? Bu durumda Cenab-\u0131 Hakk\u2019\u0131n tilavet edilen olarak bahsetti\u011fi ayetlere atfedilen zikrin \u201c\u015feref\u201d olmas\u0131 m\u00fcmk\u00fcn m\u00fc? \u015eeref tilavet edilir mi? Veya \u201cRablerinden kendilerine ne zaman yeni bir ihtar gelse, onlar bunu, hep alaya alarak dinlerler\u201d[23]<\/strong><\/a> <\/em>\u00e2yet-i celilesini d\u00fc\u015f\u00fcnelim: Bu \u00e2yette geldi\u011finden s\u00f6z edilen \u201czikir\u201d \u015feref olabilir mi? Pek tabii olamaz. Bilakis kastedilen \u015fey \u00f6\u011f\u00fct mahiyetinde gelen \u201cayetlerdir.\u201d \u00d6yleyse bu ayet-i celilelerde bu manaya ihtimal yok. Ayetlerde Kur\u2019an\u2019\u0131n \u00f6\u011f\u00fct olu\u015fundan bahsedilmektedir. Peki kime? Mutlak b\u0131rak\u0131ld\u0131\u011f\u0131na ve yukar\u0131daki ayette sarih \u015fekilde \u201calemlere\u201d dendi\u011fine g\u00f6re elbette k\u0131yamete dek ya\u015fayacak herkese. Peki hepsi mi? Elbette her bir ayet. Zira zamir Kur\u2019an\u2019\u0131n \u00f6\u011f\u00fctl\u00fc\u011f\u00fcne net \u015fekilde vurguda bulunan t\u00fcm ayetlerde bu kitab\u0131n yani Kur\u2019an\u2019\u0131n tamam\u0131na gidiyor. Bu manalar\u0131 tahsise kalk\u0131\u015fmak demek z\u0131mnen \u015e\u00e2ri\u2018li\u011fe soyunmak demek. Ne\u2018\u00fbzu bill\u00e2hi min \u015fur\u00fbri enfusin\u00e2.<\/li>\n
    5. Bahsinde oldu\u011fumuz ayette ge\u00e7en \u201czikr\u201d i \u015feref manas\u0131na hamletti\u011finizde Kur\u2019an\u2019\u0131n \u00f6\u011f\u00fct oldu\u011fu hakikatini m\u00fcteahhirlerin uydurmas\u0131 diyerek \u00f6rtbas etmeye kalkamayaca\u011f\u0131n\u0131z\u0131n bir di\u011fer delili de \u015fudur: Y\u00e2sin s\u00fcresinde yine Cenab-\u0131 Hakk Kur\u2019an\u2019\u0131 Kerim\u2019in \u00f6\u011f\u00fct olu\u015fundan bahsederken \u015f\u00f6yle buyurmaktad\u0131r: \u201cBiz ona (Peygamber’e) \u015fiir \u00f6\u011fretmedik. Zaten ona yara\u015fmazd\u0131 da. Onun s\u00f6yledikleri, ancak Allah’tan gelmi\u015f bir \u00f6\u011f\u00fct ve apa\u00e7\u0131k bir Kur’an’d\u0131r. Diri olanlar\u0131 uyars\u0131n ve k\u00e2firler cezay\u0131 hak etsinler diye.\u201d[24]<\/strong><\/a> <\/em>Bu ayet-i celilerde hem Kur\u2019an\u2019\u0131n tart\u0131\u015f\u0131lmaz \u015fekilde \u00f6\u011f\u00fct oldu\u011funa sarahaten vurgu yap\u0131lmakta hem de bu \u00f6\u011f\u00fctl\u00fc\u011f\u00fcn diri olan herkes i\u00e7in ge\u00e7erli oldu\u011funa temas edilmektedir. Bu ayetleri \u201cBu Kur’an bana, kendisiyle sizi ve ula\u015ft\u0131\u011f\u0131 herkesi uyarmam i\u00e7in vahyolundu\u201d[25]<\/a> ayetiyle yan yana koyup d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde Kur\u2019an\u2019\u0131n k\u0131yamete dek ya\u015fayacak herkes i\u00e7in bir \u00f6\u011f\u00fct olaca\u011f\u0131 ortaya \u00e7\u0131kmaktad\u0131r.<\/li>\n<\/ol>\n

      En netice, \u00d6zt\u00fcrk\u2019\u00fcn bu ayette yer alan \u201czikir\u201d kelimesini \u0131srarl\u0131 fakat delilsiz bir \u015fekilde \u201c\u015feref\u201d manas\u0131na tahsis ederek Kur\u2019an\u2019\u0131n \u00f6\u011f\u00fct oldu\u011fu hakikatini perdelemeye kalkma \u00e7abas\u0131 beyhudedir. Nitekim, Kur\u2019an\u2019\u0131n k\u0131yamete dek var olacak t\u00fcm alemler i\u00e7in ve ya\u015fayacak t\u00fcm diriler i\u00e7in bir \u00f6\u011f\u00fct oldu\u011fu ger\u00e7e\u011fi di\u011fer ayetlerde ispat edilmi\u015ftir.<\/p>\n

      \n

      [1]<\/a> Mustafa \u00d6zt\u00fcrk, Kur\u2019an ve Tefsir K\u00fclt\u00fcr\u00fcm\u00fcz<\/em>, s. 13<\/p>\n

      [2]<\/a> \u0130bn Cer\u00eer et-Taber\u00ee, C\u00e2mi\u2018u\u2019l-Bey\u00e2n f\u00ee Te\u2019v\u00eeli\u2019l-Kur\u2019\u00e2n<\/em>, M\u00fcessesetu\u2019r-Ris\u00e2le, Beyrut, Thk: Ahmed Muhammed \u015e\u00e2kir, 1420, Bask\u0131: I, XXI\/610<\/p>\n

      [3]<\/a> \u0130bn Kesir, Ebu\u2019l-Fid\u00e2 \u0130smail b. \u00d6mer, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em>, D\u00e2ru Tayba, 1420, Bask\u0131: II, VII\/229<\/p>\n

      [4]<\/a> \u0130bn Kesir, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em>, VII\/210<\/p>\n

      [5]<\/a> Cel\u00e2leddin es-Suy\u00fbt\u00ee, ed-D\u00fcrru\u2019l-Mens\u00fbr<\/em> , Daru\u2019l-Fikr, Beyrut, 7\/380<\/p>\n

      [6]<\/a> \u0130zz b. Abdisselam, Eb\u00fb Muhammed Abd\u00fclaziz, Tefs\u00eeru\u2019l-Kur\u2019\u00e2n<\/em>, Daru \u0130bn Hazm, Beyrut, 1416, Bask\u0131: I, III\/156<\/p>\n

      [7]<\/a> Nizamuddin el-Hasen b. Muhammed en-N\u00ees\u00e2b\u00fbr\u00ee, \u011ear\u00e2ibu\u2019l-Kur\u2019\u00e2n ve Re\u011f\u00e2ibu\u2019l-Furk\u00e2n<\/em>, D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 1416, Bask\u0131: I, VI\/93<\/p>\n

      [8]<\/a> \u0130smail Hakk\u0131 Bursev\u00ee, R\u00fbhu\u2019l-Bey\u00e2n<\/em>, Daru\u2019l-Fikr, Beyrut, VIII\/373<\/p>\n

      [9]<\/a> Eb\u00fb Hayy\u00e2n Muhammed b. Yusuf el-Endel\u00fbs\u00ee, el-Bahru\u2019l-Muh\u00eet fi\u2019t-Tefs\u00eer<\/em>, Daru\u2019l-Fikr, Beyrut, 1420, IX\/376<\/p>\n

      [10]<\/a> Fahruddin er-R\u00e2z\u00ee, Eb\u00fb Abdillah Muhammed b. \u00d6mer, Mef\u00e2t\u00eehu\u2019l-\u011eayb<\/em>, D\u00e2ru \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee, Beyrut-L\u00fcbnan, 1420, Bask\u0131: III, II\/261<\/p>\n

      [11]<\/a> Ebu\u2019l-Leys Nasr b. Muhammed es-Semerkand\u00ee, Bahru\u2019l-Ul\u00fbm<\/em>, Daru\u2019l-Fikr, Beyrut, III\/246<\/p>\n

      [12]<\/a> \u0130bn At\u0131yye, Eb\u00fb Muhammed Abd\u00fclhak b. \u011e\u00e2lib, el-Muharreru\u2019l-Vec\u00eez<\/em> \u00a0f\u00ee Tefs\u00eeri\u2019l-Kit\u00e2bi\u2019l-Az\u00eez<\/em>, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 1422, Bask\u0131: I, V\/56<\/p>\n

      [13]<\/a> Muhammed \u0130zzet Derveze, et-Tefs\u00eeru\u2019l-Had\u00ees<\/em>, D3aru \u0130hy\u00e2i\u2019l-K\u00fct\u00fcbi\u2019l-Arabiyye, Beyrut- L\u00fcbnan, 1383, IV\/506<\/p>\n

      [14]<\/a> En\u00e2m, 66<\/p>\n

      [15]<\/a> En\u2018\u00e2m, 67<\/p>\n

      [16]<\/a> Mustafa \u00d6zt\u00fcrk, Kur\u2019an ve Tefsir K\u00fclt\u00fcr\u00fcm\u00fcz<\/em>, s. 13<\/p>\n

      [17]<\/a> Bkz. Ra\u011f\u0131b el-Isfeh\u00e2n\u00ee, H\u00fcseyn b. Muhammed, M\u00fcfred\u00e2tu Elf\u00e2zi\u2019l-Kur\u2019\u00e2n<\/em>, D\u00e2ru\u2019l-Kalem, D\u0131me\u015fk, I\/363<\/p>\n

      [18]<\/a> Eb\u00fbbekir Muhammed b. Aziz es-Sicist\u00e2n\u00ee, \u011ear\u00eebu\u2019l-Kur\u2019\u00e2n<\/em>, D\u00e2ru Kuteybe, 1416, s. 232<\/p>\n

      [19]<\/a> Ebu\u2019l-Kas\u0131m el-H\u00fcseyn b. Muhammed, el-M\u00fcfred\u00e2t f\u00ee \u011ear\u00eebi\u2019l-Kur\u2019\u00e2n<\/em>, Daru\u2019l-Ma\u2019rife, Beyrut-L\u00fcbnan, s.179<\/p>\n

      [20]<\/a> Mesela \u0130mam et-Taber\u00ee, zikir kelimesinin \u00f6\u011f\u00fct manas\u0131na gelebilece\u011fini s\u00f6yledikten sonra bahsinde oldu\u011fumuz ayeti misal g\u00f6sterek \u201c\u015feref\u201d manas\u0131na gelebilece\u011fini de zikretmektedir. Bkz. Taber\u00ee, C\u00e2mi\u2018u\u2019l-Bey\u00e2n<\/em>, I\/99<\/p>\n

      [21]<\/a> Yusuf, 104; S\u00e2d, 87; Kalem, 52; Tekvir,27<\/p>\n

      [22]<\/a> \u00c2l-i \u0130mr\u00e2n, 58<\/p>\n

      [23]<\/a> Enbiy\u00e2, 2<\/p>\n

      [24]<\/a> Y\u00e2sin, 69-70<\/p>\n

      [25]<\/a> En\u2018\u00e2m, 19<\/p>\n","protected":false},"excerpt":{"rendered":"

      \u00d6zt\u00fcrk tarihselci yakla\u015f\u0131m\u0131n\u0131 teyit edebilmek i\u00e7in bir \u00e7ok noktadan meseleye dair deliller getirme \u00e7abas\u0131n\u0131 devam ettirerek bu kez de Kur\u2019an-\u0131 Kerim\u2019de ge\u00e7en zikir kelimesi \u00fczerinde duruyor. Zuhruf s\u00fcresi 44. Ayet-i kerimede yer alan zikir kelimesinin \u00f6\u011f\u00fct de\u011fil de \u015feref manas\u0131na geldi\u011fini, sahabe taraf\u0131ndan b\u00f6yle tefsir edildi\u011fini beyan ederek Kur\u2019an\u2019\u0131n Hz. Peygamber \ufdfa ve kavmi\/\u00fcmmeti ad\u0131na […]<\/p>\n","protected":false},"author":3,"featured_media":741,"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":[2,5],"tags":[192,368,410,491,519,599,643,684],"class_list":{"0":"post-739","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-gundeme-dair","8":"category-modernizm","9":"tag-evrensellik","10":"tag-kavim","11":"tag-kureys","12":"tag-mustafa-ozturk","13":"tag-ogut","14":"tag-seref","15":"tag-tarihselcilik","16":"tag-uran"},"yoast_head":"\nKur\u2019an Hz. Peygamber \ufdfa ve Kavmi \u0130\u00e7in \u00d6\u011f\u00fct De\u011fil Mi? - \u00d6mer Faruk Korkmaz Hocaefendi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/omerfarukkorkmaz.com.tr\/tr\/kuran-hz-peygamber-\ufdfa-ve-kavmi-icin-ogut-degil-mi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kur\u2019an Hz. Peygamber \ufdfa ve Kavmi \u0130\u00e7in \u00d6\u011f\u00fct De\u011fil Mi? - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"\u00d6zt\u00fcrk tarihselci yakla\u015f\u0131m\u0131n\u0131 teyit edebilmek i\u00e7in bir \u00e7ok noktadan meseleye dair deliller getirme \u00e7abas\u0131n\u0131 devam ettirerek bu kez de Kur\u2019an-\u0131 Kerim\u2019de ge\u00e7en zikir kelimesi \u00fczerinde duruyor. Zuhruf s\u00fcresi 44. Ayet-i kerimede yer alan zikir kelimesinin \u00f6\u011f\u00fct de\u011fil de \u015feref manas\u0131na geldi\u011fini, sahabe taraf\u0131ndan b\u00f6yle tefsir edildi\u011fini beyan ederek Kur\u2019an\u2019\u0131n Hz. 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