MUHKEM\n\u00c2YET, M\u00dcTE\u015e\u00c2B\u0130H \u00c2YET<\/p>\n\n\n\n
\u2022\nMuhkem: Anlam\u0131 kesin ve a\u00e7\u0131k olan, ba\u015fka t\u00fcrl\u00fc anla\u015f\u0131lmas\u0131na imk\u00e2n bulunmayan,\na\u00e7\u0131klama ve yoruma ihtiya\u00e7 g\u00f6stermeyen. (Ayverdi) <\/p>\n\n\n\n
\u2022\nS\u00f6zl\u00fckte \u201csa\u011flam, esasl\u0131 ve dayan\u0131kl\u0131\u201d anlam\u0131na gelen muhkem, terim olarak, m\u00e2n\u00e2s\u0131\nkolayl\u0131kla anla\u015f\u0131lan, haric\u00ee bir yoruma ihtiya\u00e7 g\u00f6stermeyen ve tek anlam\u0131 olan,\nne anlama geldi\u011fi, ne anlatmak istedi\u011fi ilk bak\u0131\u015fta anla\u015f\u0131lan, m\u00e2n\u00e2s\u0131 a\u00e7\u0131k ve\nnet olan, niteli\u011fi ve i\u00e7eri\u011fi (se\u00e7ikli\u011fi ve a\u00e7\u0131kl\u0131\u011f\u0131) belli olan… (Diyanet) <\/p>\n\n\n\n
\u2022\n“Muhkem” kelimesi l\u00fcgatte bozulmaktan uzak, ger\u00e7ek ve sa\u011flam demektir…\n(Elmal\u0131l\u0131 3\/7 tefsirinden)<\/p>\n\n\n\n
\u2022\nM\u00fcte\u015f\u00e2bih: Kur\u2019an-\u0131 Kerim\u2019de birden fazla anlama gelme ihtimali bulunan ve\nAllah taraf\u0131ndan kastedilen m\u00e2n\u00e2s\u0131n\u0131n hangisi oldu\u011fu kesin olarak bilinemeyen(\u00e2yet).\n(Ayverdi) <\/p>\n\n\n\n
\u2022\nS\u00f6zl\u00fckte benzeyen anlam\u0131na gelen m\u00fcte\u015f\u00e2bih ise terim olarak; m\u00e2n\u00e2s\u0131 kolayl\u0131kla\nanla\u015f\u0131lmayan, bir \u00e7ok m\u00e2n\u00e2ya ihtimali olup bunlardan birini tayin edebilmek\ni\u00e7in haric\u00ee bir delile ihtiya\u00e7 duyulan, ne anlama geldi\u011fi, ne anlatmak istedi\u011fi\nilk bak\u0131\u015fta anla\u015f\u0131lmayan, m\u00e2n\u00e2s\u0131 a\u00e7\u0131k ve net olmayan… (Diyanet)<\/p>\n\n\n\n
\u2022\n\u0130ki \u015feyin birbirine kar\u015f\u0131l\u0131kl\u0131 olarak ve e\u015fit olarak benzemelerine de te\u015fab\u00fch,\nbenzeyenlerden her birine de m\u00fcte\u015f\u00e2bih denilir ki, birbirinden se\u00e7ilemez, insan\nzihni onlar\u0131 birbirinden ay\u0131rt etmekten \u00e2ciz kal\u0131r. (Elmal\u0131l\u0131 3\/7 tefsirinden)<\/p>\n\n\n\n
~\n<\/strong><\/p>\n\n\n\n <\/p>\n\n\n\n “Sana\nbu kitab\u0131 indiren O’dur. Bunun \u00e2yetlerinden bir k\u0131sm\u0131 muhkemdir ki, bu \u00e2yetler,\nkitab\u0131n anas\u0131 (asl\u0131) demektir. Di\u011fer bir k\u0131sm\u0131 da m\u00fcte\u015f\u00e2bih \u00e2yetlerdir.\nKalplerinde kaypakl\u0131k olanlar, s\u0131rf fitne<\/b><\/font> \u00e7\u0131karmak i\u00e7in, bir de kendi\nkeyiflerine g\u00f6re tevil<\/b><\/font> yapmak i\u00e7in onun m\u00fcte\u015f\u00e2bih olanlar\u0131n\u0131n pe\u015fine d\u00fc\u015ferler.\nHalbuki onun tevilini Allah’tan ba\u015fka kimse bilmez. \u0130limde uzman olanlar,\n“Biz buna inand\u0131k, hepsi Rabbimiz kat\u0131ndand\u0131r.” derler. \u00dcst\u00fcn\nak\u0131ll\u0131lardan ba\u015fkas\u0131 da derin d\u00fc\u015f\u00fcnmez.” (Elmal\u0131l\u0131, 3\/7) <\/p>\n\n\n\n “Sana\nbu Kitab’\u0131 indiren O’dur. Bu Kitab’\u0131n bir k\u0131s\u0131m \u00e2yetleri kesin anlaml\u0131d\u0131r\n(muhkemdir), bunlar onun \u00f6z\u00fcn\u00fc olu\u015ftururlar. Di\u011fer k\u0131sm\u0131 da birden \u00e7ok anlaml\u0131d\u0131r\n(m\u00fcte\u015f\u00e2bihtir). Kalplerinde e\u011frilik olanlar fitne \u00e7\u0131karmak ve keyfi yorumlar\nyapmak amac\u0131 ile bu kitab\u0131n birden \u00e7ok anlaml\u0131 \u00e2yetlerinin ard\u0131na d\u00fc\u015ferler.\nOysa onlar\u0131n yorumunu sadece Allah bilir. K\u00f6kl\u00fc bilgiye sahip olanlar ise\n“Bu Kitaba inand\u0131k, O b\u00fct\u00fcn\u00fc ile Allah kat\u0131ndan gelmi\u015ftir” derler.\nBunu ancak akl\u0131 ba\u015f\u0131nda olanlar d\u00fc\u015f\u00fcnebilirler.” (Seyyid Kutup, 3\/7)<\/p>\n\n\n\n (Konuyu\nilgin\u00e7 bulanlara ayn\u0131 \u00e2yetin tefsirini, “Muhyiddin \u0130bn Arabi’nin Tefsiri\nKebir\/Tevilat” isimli eserinden okumalar\u0131 \u00f6nerilir.)<\/p>\n\n\n\n “M\u00fcte\u015fabih\nayetlere gelince …bunlar, anlamlar\u0131n\u0131n son derece gizli olu\u015flar\u0131ndan dolay\u0131,\nkolayca idrak edilemeyen<\/b><\/font> ve pek \u00e7ok anlama ihtimal tan\u0131yan ayetlerdir. Bu\nsebepten bu ayetlerin a\u00e7\u0131klanmas\u0131, Kur’an’\u0131n ana hedefi g\u00f6z \u00f6n\u00fcnde bulundurularak\nmuhkem ayetlerin yard\u0131m\u0131 ile olur ve kastettikleri anlam\u0131 kavrayabilmek i\u00e7in\nmutlaka tevile yani yorumlamaya ihtiya\u00e7 duyulur. (es-Suyuti, el-\u0130tkan, II, 2-3;\nTefsiru’l-Menar, ll.) Allah’\u0131n, mahlukat\u0131nkine\nbenzeyen s\u0131fatlar\u0131ndan s\u00f6z eden ayetler, cennet, cehennem, kevser<\/b><\/font>, s\u0131rat<\/b><\/font>, m\u00eezan<\/b><\/font><\/strong>, \u00f6l\u00fcmden sonra dirilmenin\nkeyfiyeti, Kur’an’daki muhtelif k\u0131ssalar, atas\u00f6zleri, baz\u0131 s\u00fcrelerin\nba\u015flar\u0131ndaki hurufu mukatta’a<\/b><\/font>, bu t\u00fcrden ayetlerdir. Bunlar\u0131n anlamlar\u0131n\u0131, yakla\u015f\u0131k\nolarak tevil yoluyla ve anlamlar\u0131n\u0131 tan\u0131d\u0131\u011f\u0131m\u0131z ve al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u015feylere delalet<\/b><\/font>\nedecek kelimeler kullanmak yolu ile anlayabiliriz.” (F\u0131\u011flal\u0131)<\/p>\n\n\n\n <\/p>\n\n\n\n Tart\u0131\u015fma<\/strong><\/p>\n\n\n\n M\u00fcte\u015f\u00e2bih kelimesinin, ay\u0131rt edilemeyecek se\u00e7im yap\u0131lamayacak kadar e\u015fit a\u011f\u0131rl\u0131kta farkl\u0131 anlamlara gelmek demek oldu\u011funu anl\u0131yoruz. \u00c2limler \u00e7al\u0131\u015fmalar\u0131nda, bu gibi \u00e2yetlerin olas\u0131 farkl\u0131 anlamlar\u0131n\u0131 belirtmi\u015fler, ancak t\u00fcm anlamlar\u0131n m\u0131, sadece bir anlam\u0131n m\u0131, ya da hangi anlam\u0131n kesin olarak i\u015faret edildi\u011fi bilinemedi\u011finden, hataya d\u00fc\u015fme riskini g\u00f6ze almam\u0131\u015flar ve “do\u011frusunu ancak Allah bilir” deme yolunu se\u00e7mi\u015flerdir. <\/p>\n\n\n\n B\u00e2z\u0131 \u00e2yetlerin hi\u00e7bir zaman\nanla\u015f\u0131lamamas\u0131 da s\u00f6z konusudur. Nas\u0131l ki bir manzaray\u0131 ne kadar anlat\u0131l\u0131rsa\nanlat\u0131ls\u0131n, bizzat g\u00f6rmek kadar anlamam\u0131z, etkilenmemiz m\u00fcmk\u00fcn de\u011filse,\nk\u0131yameti, cennet ve cehennemi tasvir eden \u00e2yetler i\u00e7in de durum ayn\u0131d\u0131r. <\/p>\n\n\n\n Yukar\u0131daki \u00e2yette ge\u00e7ti\u011fi gibi, fitne \u00e7\u0131karmak isteyenler; anlam\u0131 kapal\u0131 olup, zaman i\u00e7inde anla\u015f\u0131labilecek veya hi\u00e7bir zaman anla\u015f\u0131lamayacak \u00e2yetleri, kendi zanlar\u0131 ya da menfaatleri do\u011frultusunda yorumlay\u0131p delil olarak kullanabilirler. Asl\u0131nda do\u011frulu\u011fu ispat edilemeyecek, iddiadan \u00f6te ge\u00e7emeyecek bu gibi d\u00fc\u015f\u00fcnce ve g\u00f6r\u00fc\u015flerin lehte veya aleyhte ulu orta tart\u0131\u015f\u0131lmas\u0131na bile gerek yokken; b\u00e2z\u0131 zihinleri buland\u0131raca\u011f\u0131, bu y\u00fczden fitneye sebep olaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Bunun tek \u00f6nlemi \u00e2yette de i\u015faret edildi\u011fi gibi bilgidir, cehaletle sava\u015fmakt\u0131r. <\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n Kur\u2019an-\u0131 Kerim\u2019in ge\u00e7mi\u015fi ve gelece\u011fi\nkapsamas\u0131n\u0131n, her \u00e7a\u011fa hitap etmesinin, her zaman g\u00fcncel ve taze olmas\u0131n\u0131n sebeplerinden\nbiri, b\u00e2z\u0131 \u00e2yetlerin muhkem, b\u00e2z\u0131 \u00e2yetlerin m\u00fcte\u015f\u00e2bih olmas\u0131, b\u00e2z\u0131lar\u0131n\u0131n ise iki\nt\u00fcrl\u00fc de olabilme ihtimalidir. Muhkem ve m\u00fcte\u015f\u00e2bih kelimelerinin anlamlar\u0131n\u0131\nyukar\u0131da g\u00f6rm\u00fc\u015ft\u00fck. Muhkem \u00e2yetler, her devirde anlam\u0131 a\u00e7\u0131k ve net olan, sosyal\nya\u015fam\u0131 d\u00fczenleyen \u00e2yetlerdir. M\u00fcte\u015f\u00e2bih \u00e2yetlerin anla\u015f\u0131labilmesi ise b\u00fcy\u00fck\noranda sahip olunan bilgiyle ilintilidir. Akl\u0131n verimli kullan\u0131lmas\u0131 oran\u0131nda, ke\u015ffedilmeyi\nbekleyen bilgiye eri\u015fimimiz artt\u0131k\u00e7a, idrak ve anlay\u0131\u015f\u0131m\u0131z da artacakt\u0131r. <\/p>\n\n\n\n Ara\u015ft\u0131rmac\u0131lara, d\u00fc\u015f\u00fcn\u00fcrlere, \u00f6\u011fretmen, rehber ve liderlere herhangi bir \u00e7a\u011f\u0131n ara de\u011ferlendirmesini g\u00f6z ard\u0131 etmeden fakat ona tak\u0131l\u0131p kalmadan, otoreformcu<\/b><\/font><\/strong> yap\u0131daki Kur’an’a ayak uydurabilmeleri i\u00e7in b\u00fcy\u00fck g\u00f6revler d\u00fc\u015fmektedir. <\/p>\n\n\n\n Bu noktada; her \u00e7a\u011fda daha iyi anla\u015f\u0131lmay\u0131 bekleyen Kur’an’\u0131n de\u011fil, O’nu anlamaya ve uygulamaya \u00e7al\u0131\u015fan beyinlerin modernle\u015fmesi gerekir. <\/p>\n\n\n\n (Ayverdi), \u0130lhan Ayverdi, Misalli\nB\u00fcy\u00fck T\u00fcrk\u00e7e S\u00f6zl\u00fck 2011 <\/p>\n\n\n\n (Diyanet), D\u00een\u00ee Kavramlar\nS\u00f6zl\u00fc\u011f\u00fc, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131 2006<\/p>\n\n\n\n (Elmal\u0131l\u0131), Elmal\u0131l\u0131 M. Hamdi\nYaz\u0131r, Hak D\u00eeni Kur\u2019an Dili Sadele\u015ftirenler; Prof. Dr. \u0130smail Kara\u00e7am, Yrd.\nDo\u00e7. Dr. Emin I\u015f\u0131k, Yrd. Do\u00e7. Dr. Nusrettin Bolelli, Abdullah Y\u00fccel 2011\n(Tefsir)<\/p>\n\n\n\n (Seyyid Kutup), Kur’an’\u0131 Kerim\nT\u00fcrk\u00e7e A\u00e7\u0131klamas\u0131, Fizilal’il Kur’an(Kur’an’\u0131n G\u00f6lgesinde) Tefsiri, Seyyid\nKutub<\/p>\n\n\n\n (F\u0131\u011flal\u0131),\nMezheplerin Do\u011fu\u015funa Tesir Eden Sebepler Do\u00e7. Dr. Ethem Ru-hi F\u0131\u011flal\u0131 Ankara\n\u00dcniversitesi \u0130lahiyat Fak\u00fcltesi \u0130sl\u00e2m Enstit\u00fcs\u00fc Yay\u0131nlar\u0131, \u0130sl\u00e2m \u0130limleri\nEnstit\u00fcs\u00fc Dergisi Say\u0131:4 <\/p>\n\n\n\n (\u00d6zt\u00fcrk), Prof. Dr. Ya\u015far Nuri \u00d6zt\u00fcrk, Kur\u2019an-\u0131 Kerim Meali<\/p>\n\n\n\n (Kanar),\nProf. Dr. Mehmet Kanar, Osmanl\u0131 T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc<\/p>\n\n\n\n (TDK),\nT\u00fcrk Dil Kurumu, B\u00fcy\u00fck T\u00fcrk\u00e7e S\u00f6zl\u00fck<\/p>\n\n\n\n <\/p>\n\n\n\n (Cebecio\u011flu), Prof. Dr. Ethem Cebecio\u011flu, Tasavvuf Terimleri ve Deyimleri S\u00f6zl\u00fc\u011f\u00fc<\/p>\n","protected":false},"excerpt":{"rendered":" MUHKEM \u00c2YET, M\u00dcTE\u015e\u00c2B\u0130H \u00c2YET \u2022 Muhkem: Anlam\u0131 kesin ve a\u00e7\u0131k olan, ba\u015fka t\u00fcrl\u00fc anla\u015f\u0131lmas\u0131na imk\u00e2n bulunmayan, a\u00e7\u0131klama ve yoruma ihtiya\u00e7 g\u00f6stermeyen. (Ayverdi) \u2022 S\u00f6zl\u00fckte \u201csa\u011flam, esasl\u0131 [\u2026]<\/span><\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"class_list":["post-1015","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/1015","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/comments?post=1015"}],"version-history":[{"count":8,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/1015\/revisions"}],"predecessor-version":[{"id":1244,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/1015\/revisions\/1244"}],"wp:attachment":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/media?parent=1015"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
YARARLANILAN ESERLER<\/p>\n\n\n\n