{"id":743,"date":"2020-12-08T13:10:05","date_gmt":"2020-12-08T13:10:05","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=743"},"modified":"2020-12-08T13:10:05","modified_gmt":"2020-12-08T13:10:05","slug":"ummul-kura-ve-etrafi-ne-demek","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/ummul-kura-ve-etrafi-ne-demek\/","title":{"rendered":"Ummu\u2019l-Kur\u00e2 Ve Etr\u00e2f\u0131 Ne Demek?"},"content":{"rendered":"

\u00d6zt\u00fcrk\u2019\u00fcn, Kur\u2019an\u2019\u0131 tarihsel bir hitap k\u0131labilmek i\u00e7in \u00e7ald\u0131\u011f\u0131 bir ba\u015fka kap\u0131 da, bir tak\u0131m ayetlerde Kur\u2019an\u2019\u0131n Allah Resul\u00fc \ufdfa\u2019ne \u00fcmmu\u2019l-kur\u00e2 olarak nitelenen Mekke ve etraf\u0131ndaki insanlar\u0131 uyarmas\u0131 i\u00e7in inzal edildi\u011fini beyan buyuran ayetlerdir. \u00d6zt\u00fcrk, bu ayetlerde ifade edilen Mekke\u2019nin etraf\u0131n\u0131n, co\u011frafik olarak Mekke\u2019nin \u00e7evresi \u015feklinde tavsif edilebilecek beldelerden ibaret oldu\u011funu, buna t\u00fcm d\u00fcnya \u015feklinde bir mana vermenin son derece romantik oldu\u011funu iddia etmektedir. \u015e\u00f6yle diyor \u00d6zt\u00fcrk:<\/p>\n

\u201c(\u2026)\u00d6te yandan Hz. Peygamber’in genelde Arap toplumunu \u00f6zelde de Kurey\u015f kabilesini, di\u011fer bir deyi\u015fle Mekke ve \u00e7evresinde ya\u015fayan m\u00fc\u015frik Araplar\u0131 uyarmas\u0131 i\u00e7in g\u00f6nderildi\u011fini bildiren ayetler Kur’an’\u0131n hitab\u0131n\u0131n tarihsel ve yerel olu\u015funu g\u00f6sterir. (\u2026)Kanaatimizce \u00e7o\u011fu zaman hesab\u0131 verilmeden savunulan evrensellik s\u00f6ylemi ger\u00e7ekte slogan d\u00fczeyinde bir s\u00f6ylemden ibaret olup sahici bir de\u011fer i\u00e7ermemektedir.\u00a0 Kald\u0131 ki bu s\u00f6ylem, daha \u00f6nce de ifade edildi\u011fi \u00fczere, Kur’an’\u0131n sarih beyanlar\u0131na ayk\u0131r\u0131d\u0131r. \u00c7\u00fcnk\u00fc 6\/En’\u00e2m 92, 367 Y\u00e2sin 6 ve 42\/\u015e\u00fbr\u00e2 7. ayetlerde Kur’an’\u0131n Hz. Peygamber’e Kurey\u015f’i, Mekke ve \u00e7evresinde ya\u015fayan m\u00fc\u015frik Araplar\u0131 uyarmak i\u00e7in g\u00f6nderildi\u011fi bildirilmektedir.\u201d[1]<\/strong><\/a><\/em><\/p>\n

Bu iddialara red mahiyetinde s\u00f6yleyeceklerimizi s\u0131ralayal\u0131m \u015fimdi de:<\/p>\n

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  1. Bu gibi ayetlerde yer alan m\u00fc\u015fahhas vurgular\u0131n hikmeti \u00fczerinde ara\u015ft\u0131rma yap\u0131p kafa yormak gerekirken \u00d6zt\u00fcrk, ayette ge\u00e7en \u201cMekke ve etraf\u0131\u201d ifadesinden tarihselcili\u011fe yol aramaktad\u0131r. Oysa ayet-i kerimede hususen Mekke ve etraf\u0131na dikkat \u00e7ekilmesinin sebebi Kur\u2019an\u2019\u0131n haddi zat\u0131ndaki evrensel mesaj\u0131n\u0131 zarif bir \u00fcslupla dile getirmektir. Nitekim, m\u00fcfessirlerin de dikkat \u00e7ekti\u011fi \u00fczere yery\u00fcz\u00fcn\u00fc bir aile olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde anne makam\u0131ndaki \u015fehrin Mekke olmas\u0131 ve geriye kalan beldelerin ise onun yavrusu mesabesinde olmas\u0131[2]<\/a> s\u00f6z konusudur. Zira, d\u00fcnyadaki t\u00fcm m\u00fcminleri namazlar\u0131nda k\u0131ble g\u00e2h olma ve hac farizas\u0131nda topyekun cem etme[3]<\/a> meziyetine sahip olan bir ba\u015fka belde yoktur. Cenab-\u0131 Hak, yery\u00fcz\u00fc ailesine g\u00f6nderilen bu kitab\u0131n ilk muhataplar\u0131 olan ve sair beldelere nispetle anne makam\u0131nda olan Mekke ve ahalisini zikrederek tebli\u011fin oradan d\u00fcnyadaki t\u00fcm yavru beldelere yay\u0131ld\u0131\u011f\u0131n\u0131 anlatmaktad\u0131r. Bu zarif noktay\u0131 es ge\u00e7erek ayetin vurgusunun sadece arap yar\u0131m adas\u0131yla s\u0131n\u0131rl\u0131 oldu\u011funu s\u00f6ylemek nas\u0131l bir manip\u00fclasyondur?<\/li>\n
  2. Bir ba\u015fka tefsire g\u00f6re, ayette \u00f6ncelikle Mekke\u2019nin zikredilerek sonra di\u011fer beldelerin an\u0131lmas\u0131, yery\u00fcz\u00fcn\u00fcn d\u00f6\u015fenmesinin yarat\u0131l\u0131\u015f itibar\u0131yla Mekke\u2019den yay\u0131ld\u0131\u011f\u0131na dikkat \u00e7ekmek i\u00e7indir.[4]<\/a> Bu ayet sadedinde neredeyse t\u00fcm tefsirler bu tevili zikretmekteyken, lehine g\u00f6rd\u00fc\u011f\u00fc hususlarda olmayan ittifak\u0131 bile m\u00fcfessirlere mal ederek aktarabilen \u00d6zt\u00fcrk, tefsircilerin bu tevilini neden g\u00f6rmezden gelmi\u015ftir? Bu tutumun ilim pe\u015finde olmakla izah edilebilecek bir yan\u0131 var m\u0131d\u0131r?<\/li>\n
  3. Kur\u2019an-\u0131 Kerim\u2019in \u00fcslubunun bir gere\u011fi olarak belli ayetlerde sadece muayyen ve m\u00fc\u015fahhas vurgularda bulunmas\u0131n\u0131n her zaman a\u00e7\u0131s\u0131ndan genelli\u011fe ayk\u0131r\u0131 olmad\u0131\u011f\u0131 herkes taraf\u0131ndan bilinen bir hakikattir. \u00d6zt\u00fcrk\u2019\u00fcn kurdu\u011fu mant\u0131k \u00fczerinden gitti\u011fimizde, Allah Resul\u00fc \ufdfa\u2019n\u00fcn, \u00e7evre \u015fehirler \u015f\u00f6yle dursun sadece Mekke halk\u0131na g\u00f6nderildi\u011fini dolay\u0131s\u0131yla Kur\u2019an\u2019\u0131n da mahza onlar\u0131 uyarmak i\u00e7in indi\u011fini s\u00f6ylememiz gerekecektir. Zira Cuma s\u00fcresinin 2. \u00e2yetinde \u00fcmm\u00eelere i\u00e7lerinden, kendilerine \u00e2yetlerini okuyan, onlar\u0131 temizleyen, onlara Kitab’\u0131 ve hikmeti \u00f6\u011freten bir peygamberin g\u00f6nderildi\u011fi ifade buyrulmaktad\u0131r. Araplara \u00fcmm\u00fcl kuraya mensup olduklar\u0131 i\u00e7in \u00fcmm\u00ee dendi\u011fini hepimiz biliyoruz.[5]<\/a> O halde bu ayet-i celile Efendimiz \ufdfa\u2019in sadece araplara g\u00f6nerildi\u011fi \u00fczerine vurgu yapmaktad\u0131r. Peki, bu kadar\u0131 Efendimiz \ufdfa\u2019in t\u00fcm insanl\u0131\u011f\u0131 k\u0131yamete dek uyarmak i\u00e7in g\u00f6nderildi\u011fi hakikatini perdelemek i\u00e7in yeterli midir? Elbette de\u011fildir. Nitekim yukar\u0131da zikretti\u011fimiz ayet i\u00e7inde bulunan \u201cbaase fi\u2019l-\u00fcmmiyy\u00eene\u201d ifadesi bir ba\u015fka ayet-i celilede t\u00fcm m\u00fcminleri i\u00e7ine alarak \u201cbaase f\u00eehim\u201d \u015feklinde kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. \u0130lgili ayet \u015f\u00f6yledir: \u201cAndolsun ki i\u00e7lerinden, kendilerine Allah’\u0131n \u00e2yetlerini okuyan, (k\u00f6t\u00fcl\u00fcklerden ve ink\u00e2rdan) kendilerini temizleyen, kendilerine Kitap ve hikmeti \u00f6\u011freten bir Peygamber g\u00f6ndermekle Allah, m\u00fcminlere b\u00fcy\u00fck bir l\u00fctufta bulunmu\u015ftur.\u201d[6]<\/strong><\/a><\/em> \u00d6yleyse, bir ayet-i celilede \u00fcmmilere g\u00f6nderildi\u011fi vurgusu yap\u0131lan Efendimiz \ufdfa\u2019in di\u011fer ayet-i celilede t\u00fcm m\u00fcminlere g\u00f6nderildi\u011finin ifade edilmesi gibi \u00d6zt\u00fcrk\u2019\u00fcn bahsini yapt\u0131\u011f\u0131 ayette Mekke ve etraf\u0131ndakileri uyarmas\u0131 i\u00e7in g\u00f6nderildi\u011fi ifade edilen Kur\u2019an\u2019\u0131n, ba\u015fka ayetlerde t\u00fcm insanl\u0131\u011fa bir uyar\u0131 olarak g\u00f6nderildi\u011fi sabittir. M\u00fcfessirler tam da bu noktada mevzubahis ayeti ittifakla, do\u011fudan bat\u0131ya Mekke d\u0131\u015f\u0131ndaki t\u00fcm beldelerde ya\u015fayan insanlar olarak tefsir etmi\u015ftir.[7]<\/a> Burada Kur\u2019an\u2019\u0131n belli hikmetlere binaen yapt\u0131\u011f\u0131 m\u00fc\u015fahhas vurguyu manip\u00fcle ederek ayetlerden tarihsellik ve yerelli\u011fe kap\u0131 aralamaya \u00e7al\u0131\u015fmak en hafif tabirle hainliktir.<\/li>\n
  4. Yukar\u0131da zikir kelimesinin \u201c\u015feref\u201d manas\u0131na geldi\u011fini m\u00fcfessirlerden naklederek olmayan bir ittifak\u0131 varm\u0131\u015f gibi g\u00f6steren \u00d6zt\u00fcrk bu ayet-i kerimede ise ayn\u0131 m\u00fcfessirlerin ne dedi\u011fine; ayeti nas\u0131l hi\u00e7 tefsir ettiklerine hi\u00e7 bakmam\u0131\u015ft\u0131r. Zira \u0130bn Abb\u00e2s[8]<\/a> ve Dahhak[9]<\/a> gibileri bu ayet-i kerimedeki \u201cve men havleh\u00e2\u201d ifadesiyle t\u00fcm d\u00fcnya beldelerinin kastedildi\u011fini a\u00e7\u0131k bir \u015fekilde s\u00f6ylemekteyken o bu tefsiri hangi k\u0131staslara g\u00f6re son derece romantik bulmaktad\u0131r? Oysa ayn\u0131 m\u00fcfessirlerin kendisine yarar g\u00f6rd\u00fc\u011f\u00fc tefsirlerini hemen mesnet ittihaz ederek nakleden de kendisidir. Bu durum da \u00d6zt\u00fcrk\u2019\u00fcn ne denli gayr-\u0131 ilm\u00ee ve gayr-\u0131 ciddi bir tutum i\u00e7inde oldu\u011funun ayr\u0131 bir ispat\u0131d\u0131r.<\/li>\n
  5. Her seferinde \u0130slam tefsir m\u00fcktesebat\u0131n\u0131n ciddi anlamda israiliyy\u00e2ttan etkilendi\u011fi slogan\u0131na m\u00fcracaat eden \u00d6zt\u00fcrk gibileri, bu ayet-i kerime \u00fczerinden tam bir \u0130sr\u00e2\u00eel\u00ee duru\u015f sergilemektedirler. Daha a\u00e7\u0131k bir ifadeyle, ayetteki \u201cMekke ve etraf\u0131\u201d ifadesini arap yar\u0131madas\u0131na tahsis eden \u00d6zt\u00fcrk, bu g\u00f6r\u00fc\u015f\u00fcyle tam da Yahudilerin savundu\u011fu iddiay\u0131 savunmakta ve onlar\u0131n ama\u00e7lar\u0131na hizmet etmi\u015f olmaktad\u0131r. Nitekim, Yahudiler bu ayetle birlikte Hz. Peygamber \ufdfa\u2019in sadece arap yar\u0131madas\u0131na g\u00f6nderilen bir peygamber oldu\u011funu iddia etmi\u015flerdir.[10]<\/a><\/li>\n
  6. Kur\u2019an\u2019\u0131n her \u00f6zel vurgusuna \u00d6zt\u00fcrk gibi yakla\u015ft\u0131\u011f\u0131m\u0131zda bir\u00e7ok ayetle ilgili son derece garip manaland\u0131rmalarla kar\u015f\u0131la\u015faca\u011f\u0131m\u0131z gibi ayetler aras\u0131ndaki b\u00fct\u00fcnl\u00fc\u011f\u00fc de ciddi anlamda zarar gelece\u011fi bedihi bir hakikattir. Mesela, ayetle ilgili \u00d6zt\u00fcrk\u2019\u00fcn telakkisini kabul ederek Kur\u2019an\u2019\u0131n m\u00fcnhas\u0131ran Mekke ve \u00e7evresinde kalan beldelere nazil oldu\u011funu kabul etti\u011fimizde ayetin devam\u0131nda gelen \u201cAhirete inanan kimseler ona inan\u0131rlar\u201d \u015feklindeki hususi ifadeden di\u011fer iman esaslar\u0131na inanman\u0131n laz\u0131m gelmedi\u011fini anlayabilecek miyiz? Bir ba\u015fka sual olarak, madem ahirete iman edenler Kur\u2019an\u2019a da iman ederler \u00f6yleyse neden ahiret inan\u00e7lar\u0131 olan Yahudi ve Hristiyanlar bu kitaba inanmad\u0131lar sorusunu mu soraca\u011f\u0131z? Bu sorular\u0131 sormam\u0131za engel olan d\u00fc\u015f\u00fcnsel zemin neden ayetin \u00f6ncesindeki ifadeleri hususi olarak ele almam\u0131z\u0131 sa\u011flamaktad\u0131r? Bu sorunun taassup ve \u00f6n yarg\u0131yla h\u00fckme varma e\u011filiminden ba\u015fka bir cevab\u0131 var m\u0131d\u0131r?<\/li>\n
  7. T\u00fcm bunlara ra\u011fmen bir an i\u00e7in durup \u00d6zt\u00fcrk\u2019\u00fcn bu ayete verdi\u011fi manan\u0131n do\u011fru oldu\u011funu ve buna g\u00f6re Kur\u2019an\u2019\u0131n ger\u00e7ekten de o y\u00f6redeki insanlara indi\u011fini kabul edelim. Peki, b\u00f6ylesi bir kabul konu sadedinde kalan di\u011fer ayet-i kerimelere uygun olacak m\u0131d\u0131r? Mesela, b\u00f6yle bir kabulle yola \u00e7\u0131kt\u0131\u011f\u0131m\u0131zda \u201cDe ki: Ey insanlar! Ger\u00e7ekten ben sizin hepinize, g\u00f6klerin ve yerin sahibi olan Allah’\u0131n el\u00e7isiyim\u201d<\/em>[11]<\/a>, \u201cBu Kur’an bana, kendisiyle sizi ve ula\u015ft\u0131\u011f\u0131 herkesi uyarmam i\u00e7in vahyolundu\u201d<\/em> [12]<\/a>, \u201cZ\u00fcmrelerden hangisi onu ink\u00e2r ederse i\u015fte cehennem ate\u015fi onun varaca\u011f\u0131 yerdir\u201d[13]<\/strong><\/a>, \u201c\u00c2lemlere uyar\u0131c\u0131 olsun diye kulu Muhammed’e Furkan’\u0131 indiren, Allah, y\u00fcceler y\u00fccesidir\u201d[14]<\/strong><\/a>, \u201cEhl-i kitaba ve \u00fcmm\u00eelere de: “Siz de Allah’a teslim oldunuz mu?” de. E\u011fer teslim oldularsa do\u011fru yolu buldular demektir. Yok e\u011fer y\u00fcz \u00e7evirdilerse sana d\u00fc\u015fen, yaln\u0131zca duyurmakt\u0131r. Allah kullar\u0131n\u0131 \u00e7ok iyi g\u00f6rmektedir\u201d[15]<\/strong><\/a> <\/em>gibi ayet-i kerimeleri nas\u0131l anlayaca\u011f\u0131z? \u00d6yle ya, bir yanda sadece Mekke ve \u00e7evresine nazil oldu\u011fu bildirilen Kur\u2019an\u2019\u0131n, di\u011fer ayetlerde istisnas\u0131z t\u00fcm alemlere indirildi\u011fi bildiriliyor? Kur\u2019an\u2019da \u00e7eli\u015fki var m\u0131 diyece\u011fiz? (H\u00e2\u015f\u00e2). Bunu iddia edemeyece\u011fimize g\u00f6re bunca ayet-i kerimeyi g\u00f6rmezden gelerek ilgili ayetin \u00d6zt\u00fcrk\u2019\u00fcn anlad\u0131\u011f\u0131 manada anla\u015f\u0131lmayaca\u011f\u0131 kendili\u011finden ortaya \u00e7\u0131kmaktad\u0131r. M\u00fcfessirler daima Kur\u2019an\u2019\u0131n kendi i\u00e7indeki b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc koruma ad\u0131na, bir meseleyle ilgili h\u00fckme giderken yahut herhangi bir ayetin manas\u0131n\u0131 dirayetleriyle kavramaya \u00e7al\u0131\u015f\u0131rken mevzuyla ilgili t\u00fcm ayetleri de\u011ferlendirmi\u015flerdir. Modern Kur\u2019an telakkilerinin hemen tamam\u0131n\u0131n ihmal etti\u011fi bu usul\u00fcn sahih tefsir menheciyle bidat ve bat\u0131l tefsir ak\u0131mlar\u0131n\u0131n aras\u0131n\u0131 ay\u0131ran temel farika oldu\u011funu rahatl\u0131kla s\u00f6yleyebiliriz. Bu y\u00fczden \u0130bn Kesir bahsini yapt\u0131\u011f\u0131m\u0131z ayetteki \u201c\u00fcmm\u00fc\u2019l-Kur\u00e2 ve \u00e7evresi\u201d ifadesinden ni\u00e7in Kur\u2019an\u2019\u0131n yerel bir kitap oldu\u011fu manas\u0131n\u0131n anla\u015f\u0131lamayaca\u011f\u0131n\u0131 yukar\u0131da zikri ge\u00e7en ayetleri gerek\u00e7e g\u00f6stererek izah etmektedir.[16]<\/a><\/li>\n<\/ol>\n
    \n

    [1]<\/a> Nustafa \u00d6zt\u00fcrk, Kur\u2019an ve Tefsir K\u00fclt\u00fcr\u00fcm\u00fcz<\/em>, s. 15<\/p>\n

    [2]<\/a> el-Bik\u00e2\u2018\u00ee, \u0130br\u00e2him b. \u00d6mer, Nazmu\u2019d-D\u00fcrer f\u00ee Ten\u00e2subi\u2019l-\u00c2y\u00e2ti ve\u2019s-S\u00fcver<\/em>,\u00a0 D\u00e2ru\u2019l-Kit\u00e2bi\u2019l-\u0130sl\u00e2m\u00ee, Kahire, XVII\/249<\/p>\n

    [3]<\/a> Abd\u00fclkerim Yunus el-Hat\u00eeb, et-Tefs\u00eeru\u2019l-Kur\u2019\u00e2n\u00ee li\u2019l-Kur\u2019\u00e2n<\/em>, Daru\u2019l-Fikri\u2019l-arab\u00ee, IV\/238<\/p>\n

    [4]<\/a> Taber\u00ee, Cami\u2018u\u2019l-Bey\u00e2n<\/em>, XI\/531; \u0130bn Kes\u00eer, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em>, I\/102; el-Bik\u00e2\u2018\u00ee, Nazmu\u2019d-D\u00fcrer<\/em>, XVII\/249; \u0130bn \u00c2dil ed-D\u0131me\u015fk\u00ee, el-L\u00fcb\u00e2b f\u00ee Ul\u00fbmi\u2019l-Kit\u00e2b<\/em>, I\/500<\/p>\n

    [5]<\/a> Mahmud b. Ebu\u2019l-Hasen en-N\u00ees\u00e2b\u00fbr\u00ee, \u00cec\u00e2zu\u2019l-Bey\u00e2n an Me\u2018\u00e2ni\u2019l-Kur\u2019\u00e2n<\/em>, Daru\u2019l-\u011earbi\u2019l-\u0130sl\u00e2m\u00ee, Beyrut, 1415, Bask\u0131: I, I\/195<\/p>\n

    [6]<\/a> \u00c2l-i \u0130mr\u00e2n, 164<\/p>\n

    [7]<\/a> \u0130bn \u00c2dil ed-D\u0131me\u015fk\u00ee, Ebu Hafs Sir\u00e2cuddin \u00d6mer, el-L\u00fcb\u00e2b f\u00ee Ul\u00fbmi\u2019l-Kit\u00e2b<\/em>, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 1419, Bask\u0131: I, VIII\/285<\/p>\n

    [8]<\/a> \u0130bn Cer\u00eer et-Taber\u00ee, C\u00e2mi\u2018u\u2019l-Bey\u00e2n<\/em>,\u00a0 XI\/530<\/p>\n

    [9]<\/a> \u0130bn Eb\u00ee Hatim er-R\u00e2z\u00ee, Ebu Muhammed Abdurrahman b. Muhammed, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em>, Mektebetu Nezz\u00e2r Mustafa el-B\u00e2z, 1419, Bask\u0131: III, IV\/1345<\/p>\n

    [10]<\/a> Niz\u00e2muddin en-N\u00ees\u00e2b\u00fbr\u00ee, \u011ear\u00e2ibu\u2019l-Kur\u2019\u00e2n ve re\u011f\u00e2ibu\u2019l-Furk\u00e2n<\/em>, III\/120<\/p>\n

    [11]<\/a> A\u2018r\u00e2f, 158<\/p>\n

    [12]<\/a> En\u2018\u00e2m, 19<\/p>\n

    [13]<\/a> H\u00fbd, 17<\/p>\n

    [14]<\/a> Furkan, 1<\/p>\n

    [15]<\/a> \u00c2l-i \u0130mr\u00e2n, 20<\/p>\n

    [16]<\/a> \u0130bn Kesir, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em>, 3\/301<\/p>\n","protected":false},"excerpt":{"rendered":"

    \u00d6zt\u00fcrk\u2019\u00fcn, Kur\u2019an\u2019\u0131 tarihsel bir hitap k\u0131labilmek i\u00e7in \u00e7ald\u0131\u011f\u0131 bir ba\u015fka kap\u0131 da, bir tak\u0131m ayetlerde Kur\u2019an\u2019\u0131n Allah Resul\u00fc \ufdfa\u2019ne \u00fcmmu\u2019l-kur\u00e2 olarak nitelenen Mekke ve etraf\u0131ndaki insanlar\u0131 uyarmas\u0131 i\u00e7in inzal edildi\u011fini beyan buyuran ayetlerdir. \u00d6zt\u00fcrk, bu ayetlerde ifade edilen Mekke\u2019nin etraf\u0131n\u0131n, co\u011frafik olarak Mekke\u2019nin \u00e7evresi \u015feklinde tavsif edilebilecek beldelerden ibaret oldu\u011funu, buna t\u00fcm d\u00fcnya \u015feklinde bir […]<\/p>\n","protected":false},"author":3,"featured_media":744,"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],"tags":[192,401,443,491,643,679,689],"class_list":{"0":"post-743","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-gundeme-dair","8":"tag-evrensellik","9":"tag-kuran","10":"tag-mekke","11":"tag-mustafa-ozturk","12":"tag-tarihselcilik","13":"tag-ummul-kura","14":"tag-vahiy"},"yoast_head":"\nUmmu\u2019l-Kur\u00e2 Ve Etr\u00e2f\u0131 Ne Demek? 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