KUR’AN – MUSHAF<\/p>\n\n\n\n
\u2022 (Arap\u00e7a kira’et “okumak; bir araya getirmek, toplamak” tan Kur’an) Allah taraf\u0131ndan Hz. Muhammed\u2019e vahyedilen kutsal kitap, \u0130sl\u00e2m d\u00eeninin temel kitab\u0131, kel\u00e2m<\/b><\/font><\/strong>-\u0131 kad\u00eem<\/b><\/font><\/strong>, Kur\u2019an-\u0131 Kerim. (Ayverdi)<\/p>\n\n\n\n \u2022\nArap\u00e7a ishaf “sayfalar halinde toplamak” tan Mushaf, Kur\u2019an\u2019\u0131 Kerim.\nSayfa halinde meydana getirilmi\u015f \u015fey, kitap. (Ayverdi)<\/p>\n\n\n\n \u2022\nMushaf bir araya toplan\u0131p ba\u011flanm\u0131\u015f sayfalar demektir. Bununla maksat,\nKur\u2019an\u2019\u0131n b\u00fct\u00fcn s\u00fbre ve \u00e2yetlerinin yaz\u0131l\u0131p bir araya toplanm\u0131\u015f, ciltlenmi\u015f ve\niki kapak aras\u0131na al\u0131nm\u0131\u015f halidir. (Diyanet)<\/p>\n\n\n\n \u2022\nKur\u00e2n, \u201cokunan\u201d m\u00e2n\u00e2s\u0131nda il\u00e2h\u00ee kitab\u0131m\u0131z\u0131n ad\u0131. (Sevin\u00e7g\u00fcl) <\/p>\n\n\n\n \u2022\nMushaf, sayfalar halinde bir araya getirilmi\u015f kitap, Kur’an. (Sevin\u00e7g\u00fcl)<\/p>\n\n\n\n \u2022\nArap\u00e7a Kur’\u00e2n, \u0130sl\u00e2m’\u0131n kutsal kitab\u0131. Arap\u00e7a kira’a(t), okuma. (Ni\u015fanyan)<\/p>\n\n\n\n \u2022\nArap\u00e7a Mushaf, kitap, \u00f6zellikle Kur’an. (Ni\u015fanyan)\n<\/strong><\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n “Kur’an-\u0131\nKerim, 114 s\u00fbre ve otuz c\u00fczden olu\u015fmaktad\u0131r. Kur’an’daki \u00e2yet say\u0131s\u0131n\u0131n 6.666\nveya 6.200 oldu\u011funu s\u00f6yleyenler vard\u0131r. Bu farkl\u0131l\u0131klar, Besmelenin \u00e2yetler\ni\u00e7ine girip girmemesinden ve di\u011fer b\u00e2z\u0131 m\u00fclahaza<\/b><\/font><\/strong>lardan\nkaynaklanmaktad\u0131r. Kur’an’\u0131 Kerim\u2019in i\u00e7indeki s\u00fbreler, Mekk\u00ee veya Meden\u00ee diye tasnif<\/b><\/font><\/strong> edilmektedir. Bu tasnif, s\u00fbrelerin\nMekke’de veya Medine’de n\u00e2zil<\/b><\/font><\/strong>\noldu\u011funu belirtmektedir. Mekki s\u00fbreler daha \u00e7ok imana davet eden s\u00fbrelerdir.\nAna konu \u015firk<\/b><\/font><\/strong> ile m\u00fccadeledir.\nMedeni s\u00fbreler uzun ve i\u00e7timai konulara daha \u00e7ok yer vermektedir… <\/p>\n\n\n\n Muhteva<\/b><\/font><\/strong> bak\u0131m\u0131ndan bak\u0131ld\u0131\u011f\u0131nda Kur’an\u2019\u0131n i\u00e7erdi\u011fi ana konular\u0131 \u015f\u00f6yle belirtebiliriz: 1- \u0130nan\u00e7 2- Ferdi ve Sosyal hayat 3- Ahl\u00e2k 4- K\u0131ssalar 5- \u0130badetler” (Mehmet Ayd\u0131n, Kur’an maddesi)<\/p>\n\n\n\n “Kur\u2019an,\nHz. Peygamberin sa\u011fl\u0131\u011f\u0131nda \u00e7e\u015fitli malzemelere yaz\u0131lm\u0131\u015f, ancak Mushaf haline\ngetirilmemi\u015ftir. Hz. Eb\u00fb Bekr\u2019in (r.a.) devlet ba\u015fkanl\u0131\u011f\u0131 zaman\u0131nda Mushaf\nhaline getirilmi\u015ftir. \u0130lk Mushaf\u2019a el-\u0130mam (as\u0131l) denilmi\u015ftir. Hz. Osman\nzaman\u0131nda bu ilk n\u00fcshadan sekiz adet \u00e7o\u011falt\u0131lm\u0131\u015ft\u0131r. Yery\u00fcz\u00fcndeki b\u00fct\u00fcn\nMushaflar bu n\u00fcshalarla ayn\u0131d\u0131r.” (Diyanet, Mushaf maddesi) <\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n B\u00e2z\u0131\n\u00e2yetlerde Kur’an: <\/p>\n\n\n\n “…Cebrail\u2019e\nkim d\u00fc\u015fman ise \u015funu iyi bilsin ki Allah\u2019\u0131n izniyle Kur\u2019an\u2019\u0131 senin kalbine bir\nhidayet<\/b><\/font> rehberi, \u00f6nce gelen kitaplar\u0131 do\u011frulay\u0131c\u0131 ve m\u00fcminler i\u00e7in de m\u00fcjdeci\nolarak o indirmi\u015ftir.” (Arabi, 2\/97)<\/p>\n\n\n\n “Bu\n(Kur’an), insanlar i\u00e7in bir a\u00e7\u0131klama, Allah’a kar\u015f\u0131 gelmekten sak\u0131nanlar i\u00e7in\nbir hidayet ve bir \u00f6\u011f\u00fctt\u00fcr.” (Diyanet Tefsiri, 3\/138)<\/p>\n\n\n\n “Ey\nMuhammed! De ki: \u0130ster ona (Kur’\u00e2n’a) inan\u0131n, ister inanmay\u0131n; …”\n(Elmal\u0131l\u0131, 17\/107)<\/p>\n\n\n\n “Ramazan\nay\u0131 ki, Kur’\u00e2n o ayda indirilmi\u015ftir. \u0130nsanlara hem bir hidayet olmak, hem de\nhidayet ile hak ve bat\u0131l\u0131 ay\u0131rt eden h\u00fck\u00fcmleri apa\u00e7\u0131k bildirmek \u00fczere…\n(Kurtubi, 2\/185)<\/p>\n\n\n\n Tart\u0131\u015fma<\/strong><\/p>\n\n\n\n Kur\u2019an \u00e2yetler halinde yakla\u015f\u0131k yirmi\n\u00fc\u00e7 senede; bir soru, sorun veya ihtiyaca g\u00f6re Hz. Muhammed\u2019e vahyedilmi\u015ftir.\nAncak kendi zaman\u0131yla s\u0131n\u0131rl\u0131 kalmaz, ilk insandan kainat\u0131n yok olu\u015funa kadar ge\u00e7mi\u015fi\nve gelece\u011fi kapsar, t\u00fcm zamanlardan bahseder, t\u00fcm zamanlara hitap eder. <\/p>\n\n\n\n Her \u00e2yeti incelerken; ne sebeple\nindirilmi\u015f oldu\u011funu, \u00f6nceki, sonraki ve di\u011fer \u00e2yetlerle ba\u011flant\u0131s\u0131n\u0131 bilmek,\ndaha do\u011fru kavramam\u0131za yard\u0131mc\u0131 olur. <\/p>\n\n\n\n Literat\u00fcrden \u00f6zetle:<\/p>\n\n\n\n -Kur\u2019an tamamland\u0131ktan birka\u00e7 ay sonra\n632 y\u0131l\u0131nda Hz. Muhammed vefat etmi\u015f, yerine ge\u00e7en ilk halife Hz. Ebu Bekir\u2019in\nhalifeli\u011fi (632-634) s\u0131ras\u0131nda da\u011f\u0131n\u0131k halde vahiy katiplerinin, di\u011fer\nM\u00fcsl\u00fcmanlar\u0131n elinde bulunan yaz\u0131l\u0131 \u00e2yetler, belirlenen prosed\u00fcr<\/b><\/font><\/strong>e g\u00f6re toplanarak Hz. Muhammed\u2019in bildirdi\u011fi do\u011frultuda\ntasnif edilmi\u015f, Mushaf haline getirilmi\u015ftir; <\/p>\n\n\n\n -Daha sonra \u00fc\u00e7\u00fcnc\u00fc halife Hz. Osman\nzaman\u0131nda (644-656) \u00e7o\u011falt\u0131larak b\u00e2z\u0131 merkezlere -do\u011fru telaffuzu \u00f6\u011fretmek\namac\u0131yla- \u00f6\u011fretmenler e\u015fli\u011finde g\u00f6nderilmi\u015f, oralarda da kopyalanarak \u00e7o\u011falt\u0131lm\u0131\u015f,\ng\u00fcn\u00fcm\u00fcze kadar bu \u015fekilde \u00e7o\u011falt\u0131larak gelmi\u015ftir;<\/p>\n\n\n\n -Bug\u00fcn Hz. Osman zaman\u0131nda yaz\u0131lm\u0131\u015f ilk birka\u00e7 n\u00fcshan\u0131n ak\u0131betiyle ilgili de\u011fi\u015fik iddialar, s\u00f6ylentiler vard\u0131r;<\/p>\n\n\n\n -Kur’an’\u0131n resmi olarak eksiksiz\ntoplanmas\u0131n\u0131n ard\u0131ndan, b\u00e2z\u0131 ki\u015filerin kendileri i\u00e7in biriktirdi\u011fi, \u015fahsi\nnotlar\u0131n\u0131 da i\u00e7eren Kur’an’lar imha edilerek, muhtemel yanl\u0131\u015f anla\u015f\u0131lmalar\u0131n\n\u00f6n\u00fcne ge\u00e7ilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. <\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n (Kaynaklarda\nArap alfabesinin 15 kadar temel \u015fekil ve bunlardan b\u00e2z\u0131lar\u0131n\u0131n noktalarla\nfarkl\u0131la\u015ft\u0131r\u0131lmalar\u0131yla elde edilmi\u015f tamam\u0131 \u00fcns\u00fcz 28 harften olu\u015ftu\u011fu\nbelirtilmektedir. Konu\u015fma dilinde var olan \u00fcnl\u00fc harfler alfabede yer almamakta,\ndile hakim olanlar okurken, c\u00fcmlenin ak\u0131\u015f\u0131na, al\u0131\u015fkanl\u0131klara, b\u00e2z\u0131 kurallara ve\nbirikimlerine ba\u011fl\u0131 olarak \u00fcnl\u00fc harfleri kendiliklerinden\nseslendirmektedirler.) <\/p>\n\n\n\n Arap\u00e7ay\u0131 yeterince bilmeyenlere g\u00f6nderilen\nKur\u2019an n\u00fcshalar\u0131, \u00fcnl\u00fc harf olmaks\u0131z\u0131n yaz\u0131ld\u0131\u011f\u0131ndan, yanl\u0131\u015f telaffuzlar,\nyanl\u0131\u015f okumalar, yanl\u0131\u015f anlamlar ortaya \u00e7\u0131km\u0131\u015f, bunun \u00fczerine do\u011fru okumaya\nyard\u0131mc\u0131 olmak \u00fczere, harflerin \u00fcstlerine, altlar\u0131na, \u00f6nlerine k\u00fc\u00e7\u00fck nokta veya\n\u00e7izgilerden olu\u015fan “hareke” denen i\u015faretler konmaya ba\u015flanm\u0131\u015ft\u0131r. Bu\nkonudaki \u00e7al\u0131\u015fmalar\u0131n 791 y\u0131l\u0131nda son \u015feklini ald\u0131\u011f\u0131, daha sonra ise okuma\nkolayl\u0131\u011f\u0131yla ilgili b\u00e2z\u0131 b\u00f6l\u00fcmlendirmelerin ve noktalama i\u015faretlerinin\nyap\u0131ld\u0131\u011f\u0131 literat\u00fcrde ge\u00e7mektedir. (Daha fazla bilgi i\u00e7in Prof. Dr. Muhsin\nDemirci, Kur’an Tarihi) <\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n Kur\u2019an\u2019\u0131 Kerim\u2019de; O\u2019na ar\u0131nm\u0131\u015f\nolanlardan (Kesir, 56\/79), tertemiz olanlardan (Taberi, 56\/79),\ntemizlenenlerden ba\u015fkas\u0131n\u0131n (Elmal\u0131l\u0131, 56\/79)\nel s\u00fcremeyece\u011fi, dokunamayaca\u011f\u0131 bildirilmektedir. <\/p>\n\n\n\n Tefsir kitaplar\u0131nda temiz olanlarla\nilgili de\u011fi\u015fik g\u00f6r\u00fc\u015fler ve bolca riv\u00e2yet bulunmaktad\u0131r. B\u00e2z\u0131lar\u0131 temiz\nolanlardan meleklerin kast edildi\u011fi, b\u00e2z\u0131lar\u0131 da abdest alanlar\u0131n kast edildi\u011fi\ng\u00f6r\u00fc\u015f\u00fcndedirler. Biz Diyanetin “Kuran Yolu T\u00fcrk\u00e7e Meal ve Tefsiri”nden\nk\u0131sa bir al\u0131nt\u0131 yapmakla yetindik.<\/p>\n\n\n\n “… m\u00fcfessirler genellikle, burada meleklerin kastedildi\u011fi kanaatindedir; … Dolay\u0131s\u0131yla, buradaki \u201cdokunma\u201d anlam\u0131na gelen kelime, Kur\u2019an\u2019\u0131n i\u00e7eri\u011finin peygambere iletilmesinde meleklerden ba\u015fkas\u0131n\u0131n rol\u00fcn\u00fcn olamayaca\u011f\u0131n\u0131 ve m\u00fc\u015friklerin iddia ettikleri gibi k\u00e2hin veya \u015fair s\u00f6z\u00fc olmad\u0131\u011f\u0131n\u0131 ifade etmektedir… abdestin gereklili\u011fi y\u00f6n\u00fcndeki i\u00e7tihad<\/b><\/font><\/strong>\u0131 esas alan ve kutsal kitab\u0131na sayg\u0131s\u0131n\u0131n bir ni\u015fanesi olarak ona el s\u00fcrerken abdestli olmaya gayret eden bir m\u00fcminin bu davran\u0131\u015f\u0131 onun ecrini ve feyzini artt\u0131r\u0131r; fakat bu h\u00fckm\u00fcn Kur\u2019an\u2019la yak\u0131ndan ilgilenme ve m\u00e2n\u00e2lar\u0131 \u00fczerinde d\u00fc\u015f\u00fcnme \u00e7abas\u0131n\u0131 engelleyen bir set gibi alg\u0131lanmas\u0131 ku\u015fkusuz yanl\u0131\u015f olur…” (Diyanet Kuran Yolu T\u00fcrk\u00e7e Meal ve Tefsiri, 56\/79 dan)<\/p>\n\n\n\n \u00c2yette ge\u00e7en “temizlenenlerden” kast edilenin, g\u00f6r\u00fcnen madd\u00ee temizli\u011fi de kapsayan ancak onu a\u015fan ve ondan daha \u00f6nemli olabilecek bir anlam\u0131 olmal\u0131d\u0131r. Zihnen ve kalben temiz olmak gibi… \u00d6n yarg\u0131lardan, arzu, istek ve kayg\u0131lardan ar\u0131nm\u0131\u015f, bo\u015f, saf bir zihin, aktar\u0131lmak istenen m\u00e2n\u00e2n\u0131n kavranmas\u0131na yard\u0131mc\u0131 olacakt\u0131r ku\u015fkusuz. <\/p>\n\n\n\n G\u00fcn\u00fcm\u00fczde Kur’an’a dokunmadan el s\u00fcrmeden okuyabilmek i\u00e7in \u00e7e\u015fitli teknolojik olanaklar da ortadad\u0131r. Kur’an’a sayg\u0131n\u0131n i\u015fareti say\u0131labilecek abdest alarak dokunman\u0131n \u00f6nemi, okuyup anlad\u0131k\u00e7a O’na kar\u015f\u0131 y\u00fckselen takdir ve hayranl\u0131k sonucu zamanla idrak edilebilecek bir durumdur.<\/p>\n\n\n\n ~ <\/p>\n\n\n\n Kur\u2019an\u2019\u0131n hedef kitlesi t\u00fcm\ninsanlard\u0131r. O\u2019nu okumak, anlamak, O\u2019ndan yararlanmak i\u00e7in belli bir z\u00fcmreye\nmensup olmak, belli bir e\u011fitimden ge\u00e7mek gerekmez; belli bir k\u0131yafet ve imaja\nsahip olmak ta gerekmez. O\u2019nun muhatab\u0131 ak\u0131l sahibi, d\u00fc\u015f\u00fcnebilen insanlard\u0131r.\nO\u2019nda her insan i\u00e7in mesajlar, ibretler, dersler vard\u0131r. Nas\u0131l \u201c\u0130nsan\u201d\nolunabilece\u011fini, nas\u0131l insanca ya\u015fanabilece\u011fini g\u00f6sterir. Bunun i\u00e7in s\u0131k\u00e7a ve\nkolayca ba\u015fvuraca\u011f\u0131m\u0131z, elimizin alt\u0131nda olmas\u0131 gereken, \u00fczerinde d\u00fc\u015f\u00fcn\u00fclmesi\ngereken bir kitapt\u0131r. <\/p>\n\n\n\n “…\nDe ki: Hi\u00e7 bilenlerle bilmeyenler bir olur mu? Ancak temiz ak\u0131l sahibi olanlar\nanlar…” (Elmal\u0131l\u0131, 39\/9)<\/p>\n\n\n\n Kur\u2019an hat\u0131rlatma ve \u00f6\u011f\u00fctt\u00fcr. Gerekti\u011fi\nkadar\u0131n\u0131 verir, gerekenleri \u00f6nerir, uyar\u0131lar yapar. \u0130nsanlar\u0131; detaylar\u0131 -k\u00fclt\u00fcrlerine\n\u00f6rf adet ve geleneklerine, bilgi ve bilin\u00e7 d\u00fczeylerine g\u00f6re- belirlemeye te\u015fvik\neder. Bunun nas\u0131l yap\u0131laca\u011f\u0131yla ilgili olarak \u00f6n\u00fcm\u00fczde Kur\u2019an\u2019\u0131 en iyi anlayan\nHz. Muhammed \u00f6rne\u011fi vard\u0131r. O insanlara, hadisleri ve s\u00fcnnetiyle \u00f6rnek\nolmu\u015ftur.<\/p>\n\n\n\n ~<\/p>\n\n\n\n “\u015e\u00fcphesiz\no Kur’\u00e2n senin i\u00e7in de, kavmin i\u00e7in de bir zikir (hat\u0131rlatma)d\u0131r. Siz ondan\nsorumlu olacaks\u0131n\u0131z.” (Razi, 43\/44)<\/p>\n\n\n\n Sorumlulu\u011fun ne oldu\u011fuyla ilgili\ng\u00f6r\u00fc\u015flerden biri \u015f\u00f6yledir: “Sizler, m\u00fckellef oldu\u011funuz \u015feyleri yerine\ngetirip-getirmedi\u011finizden hesaba \u00e7ekileceksiniz” (Razi, 43\/44 tefsirinden)<\/p>\n\n\n\n Yukar\u0131daki ayetin d\u0131\u015f\u0131nda Elmal\u0131l\u0131\nmealinden tespit edebildi\u011fimiz yirmi bir ayet ya “Ey insanlar” veya “insanlar\ni\u00e7in” hitab\u0131yla t\u00fcm insanl\u0131\u011f\u0131 muhatap almaktad\u0131r.<\/p>\n\n\n\n ~<\/p>\n\n\n\n “Muhakkak\nki, biz onu anlayas\u0131n\u0131z diye Arap\u00e7a bir kitap olarak indirdik. (Elmal\u0131l\u0131, 12\/2)<\/p>\n\n\n\n “…\u0130\u015fte\nAllah d\u00fc\u015f\u00fcn\u00fcp anlayas\u0131n\u0131z diye size \u00e2yetlerini b\u00f6yle a\u00e7\u0131klar. (Elmal\u0131l\u0131, 24\/61)<\/p>\n\n\n\n “Apa\u00e7\u0131k\nkitaba andolsun ki biz onu iyice anlayas\u0131n\u0131z diye Arap\u00e7a bir Kur’an yapt\u0131k. (Elmal\u0131l\u0131,\n43\/2,3)<\/p>\n\n\n\n Yukar\u0131daki ayetler Kur’an’\u0131 anlamam\u0131z\u0131n\nkeyfiyet de\u011fil, y\u00fck\u00fcml\u00fcl\u00fck oldu\u011funa i\u015faret say\u0131labilir. Bu sebeple herkes olanaklar\u0131\nnispetinde samimiyetle, azimle Kur\u2019an\u2019\u0131n ne dedi\u011fini anlamaya gayret etmelidir.\n\u00c7\u00fcnk\u00fc Kur’an’da her seviyeden insan i\u00e7in mesajlar vard\u0131r. E\u011fer akademik olarak\nde\u011fil bireysel olarak ilgileniyorsak dikkat etmemiz gereken, bir \u00e2yete tak\u0131l\u0131p\nkalmadan, detaylarda kaybolmadan Kur’an’\u0131n b\u00fct\u00fcn\u00fcn\u00fc g\u00f6rmeye \u00e7al\u0131\u015fmak olmal\u0131d\u0131r.\nBu uzun, sab\u0131rla ve azimle yap\u0131lmas\u0131 gereken bir \u00e7al\u0131\u015fma ya da bir ya\u015fam tarz\u0131\nolarak de\u011ferlendirilebilir. <\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n Kur\u2019an\u2019\u0131 okuma, anlamaya \u00e7al\u0131\u015fma,\n\u00fczerinde d\u00fc\u015f\u00fcnme, uygulama konusundaki karar ve sorumluluk ki\u015finin kendisine\naittir. Ancak bir kitap hakk\u0131nda okunmadan, anla\u015f\u0131lmadan, \u00fczerinde d\u00fc\u015f\u00fcn\u00fclmeden\nkulaktan dolma dayanaks\u0131z bilgilerle -olumlu veya olumsuz- yorum yap\u0131labilir, karar\nverilebilir mi…<\/p>\n\n\n\n ~<\/p>\n\n\n\n Bir \u00e7ok \u00e2yette ibret al\u0131nmas\u0131,\nd\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fi vurguland\u0131\u011f\u0131na g\u00f6re, Kur’an’\u0131 olabildi\u011fince anlamak\ngerekliliktir. Ne s\u00f6yledi\u011fini bilmeyen, s\u00f6yledi\u011finden yararlanabilir mi. <\/p>\n\n\n\n Hedefe giden en kestirme yol, do\u011fru\nbilgidir, g\u00fcn\u00fcm\u00fczde do\u011fru bilgi, ula\u015f\u0131lmas\u0131 zor de\u011ferlerden biri haline\ngelmi\u015ftir. <\/p>\n\n\n\n <\/p>\n\n\n\n (Ayverdi),\n\u0130lhan Ayverdi, Misalli B\u00fcy\u00fck T\u00fcrk\u00e7e S\u00f6zl\u00fck 2011<\/p>\n\n\n\n (Diyanet),\nD\u00een\u00ee Kavramlar S\u00f6zl\u00fc\u011f\u00fc, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131 2006<\/p>\n\n\n\n (Sevin\u00e7g\u00fcl), \u00d6mer Sevin\u00e7g\u00fcl,\nK\u00fc\u00e7\u00fck L\u00fcgat 2005<\/p>\n\n\n\n (Ni\u015fanyan), Sevan Ni\u015fanyan, Ni\u015fanyan S\u00f6zl\u00fck, \u00c7a\u011fda\u015f T\u00fcrk\u00e7enin Etimolojisi <\/p>\n\n\n\n (Mehmet Ayd\u0131n), Prof. Mehmet\nAyd\u0131n, Ansiklopedik Dinler S\u00f6zl\u00fc\u011f\u00fc, N\u00fc-ve K\u00fclt\u00fcr Merkezi 2005<\/p>\n\n\n\n (Arabi), \u015eeyh\u2019ul Ekber Muhyiddin\n\u0130bn. Arabi, Tefsir-i Kebir, Te’vilat, Kitsan Yay\u0131nlar\u0131<\/p>\n\n\n\n (Diyanet Tefsiri), Prof. Dr. Hayrettin Karaman, Prof. Dr. Mustafa \u00c7a\u011fr\u0131c\u0131, Prof. Dr. \u0130brahim Kafi D\u00f6nmez, Prof. Dr. Sadrettin G\u00fcm\u00fc\u015f, Kuran Yolu T\u00fcrk\u00e7e Meal ve Tefsir, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131 Ankara 2003<\/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 (Kurtubi), \u0130mam Kurtubi, El-Camiu li-Ahkami\u2019l-Kur\u2019an Terc\u00fcmesi, M. Be\u015fir Eryarsoy<\/p>\n\n\n\n (Demirci), Prof. Dr. Muhsin\nDemirci\/ Kur\u2019an Tarihi\/ \u0130FAV, Ekim 2012, 5. Bask\u0131; Eyl\u00fcl 2016, 9. Bask\u0131<\/p>\n\n\n\n (Kesir), \u0130bn Kesir, Hadislerle Kur’an’\u0131 Kerim Tefsiri, \u00c7eviren, Prof. Dr. Bekir Karl\u0131\u011fa- Prof. Dr. Bedriddin \u00c7etiner, \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131<\/p>\n\n\n\n (Taberi), Ebu Cafer Muhammed b.\nCerir et-Taberi, Taberi Tefsiri\/ Hisar Yay\u0131nevi<\/p>\n\n\n\n (Diyanet Tefsiri), Prof. Dr. Hayrettin Karaman, Prof. Dr. Mustafa \u00c7a\u011fr\u0131c\u0131, Prof. Dr. \u0130brahim Kafi D\u00f6nmez, Prof. Dr. Sadrettin G\u00fcm\u00fc\u015f, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Kuran Yolu T\u00fcrk\u00e7e Meal ve Tefsir, Ankara 2003<\/p>\n\n\n\n (Razi), Fahr\u00fcddin er-Razi Tefsiri\nKebir Mef\u00e2tihu’l-Gayb, Lutfullah Cebeci, Sad\u0131k K\u0131l\u0131\u00e7 ve Cafer Sad\u0131k Do\u011fru,\nAk\u00e7a\u011f Yay\u0131nlar\u0131<\/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 (Cebecio\u011flu), Prof. Dr. Ethem Cebecio\u011flu, Tasavvuf Terimleri ve Deyimleri 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","protected":false},"excerpt":{"rendered":" KUR’AN – MUSHAF \u2022 (Arap\u00e7a kira’et “okumak; bir araya getirmek, toplamak” tan Kur’an) Allah taraf\u0131ndan Hz. Muhammed\u2019e vahyedilen kutsal kitap, \u0130sl\u00e2m d\u00eeninin temel kitab\u0131, kel\u00e2m-\u0131 kad\u00eem, [\u2026]<\/span><\/p>\n","protected":false},"author":1,"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-926","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/926","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\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/comments?post=926"}],"version-history":[{"count":19,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/926\/revisions"}],"predecessor-version":[{"id":1283,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/926\/revisions\/1283"}],"wp:attachment":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/media?parent=926"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
YARARLANILAN ESERLER<\/p>\n\n\n\n