\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmezin Us\u00fbl ve Metodoloji dersi kapsam\u0131nda \u201cKur\u2019an\u2019\u0131n Hakk\u0131\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan dersi ger\u00e7ekle\u015fti. Kur\u2019an\u2019\u0131n kendi hakk\u0131n\u0131 \u00fc\u00e7 ba\u015fl\u0131k alt\u0131nda ele alan hocam\u0131z, Kur\u2019an\u2019\u0131n \u00fc\u00e7 t\u00fcr okunu\u015fu oldu\u011funu ve her okunu\u015fun bir hakk\u0131 ve us\u00fbl\u00fcn\u00fcn oldu\u011funu ifade etti. Bu okunu\u015f t\u00fcrlerini \u015fu \u015fekilde s\u0131ralad\u0131:<\/p>\n\n\n\n
Lafz\u00ee ve Sesli (Taabbud\u00ee) Okuma<\/strong><\/p>\n\n\n\n Lafz\u0131n veya metnin seslendirilmesi anlam\u0131na gelen okuma bi\u00e7imidir. Bir metni tekrarlamak suretiyle y\u00fcksek sesle belirli bir disiplin i\u00e7inde icra etmektir. Kur\u2019an\u2019\u0131n bu \u015fekilde okunmas\u0131nda iki \u015fey esast\u0131r: Birincisi asliyyeti muhafaza (hakk-\u0131 tilavet), ikincisi h\u00fcsn-i ed\u00e2d\u0131r. K\u0131raat ilimlerinin temel gayesi, bunlar\u0131 muhafaza etmektir: \u0627\u064e\u0644\u064e\u0651\u0630\u0656\u064a\u0646\u064e \u0627\u0670\u062a\u064e\u064a\u0652\u0646\u064e\u0627\u0647\u064f\u0645\u064f \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u064e \u064a\u064e\u062a\u0652\u0644\u064f\u0648\u0646\u064e\u0647\u064f \u062d\u064e\u0642\u064e\u0651 \u062a\u0650\u0644\u064e\u0627\u0648\u064e\u062a\u0650\u0647\u0656\u0615 \/ \u201cKendilerine kitab verdi\u011fimiz kimseler, onu hakk\u0131yla okurlar.\u201d (2\/ Bakara, 121). Hakk-\u0131 tilavetin gayesi hem h\u00fcsn-i ed\u00e2d\u0131r, hem h\u00fcsn-i fehmdir, hem de h\u00fcsn-i ameldir. H\u00fcsn-i ed\u00e2n\u0131n gayesi ise, Kelamullah\u2019\u0131n derin bir zevk ve estetik anlay\u0131\u015fla bir medeniyet servetine d\u00f6n\u00fc\u015fmesini sa\u011flamakt\u0131r.<\/p>\n\n\n\n H\u00fcsn-i ed\u00e2 sayesinde Kur\u2019an\u2019\u0131n on be\u015f as\u0131rl\u0131k zaman koridorlar\u0131ndan g\u00fcn\u00fcm\u00fcze do\u011fru yank\u0131lanarak evlerimize, mabetlerimize, sokaklar\u0131m\u0131za ve semam\u0131za kar\u0131\u015fan ilahi bir sesleni\u015fe d\u00f6n\u00fc\u015fm\u00fc\u015f, bu sayede sadece k\u00e2r\u00eelerin de\u011fil, her yerde ve zamanda, her mertebeden b\u00fct\u00fcn insanlar\u0131n dilini ve g\u00f6nl\u00fcn\u00fc \u015fenlendiren Rabbani bir sed\u00e2 olmu\u015ftur. <\/p>\n\n\n\n Tedebb\u00fcr\u00ee Okuma<\/strong><\/p>\n\n\n\n \u0130kinci okuma t\u00fcr\u00fcn\u00fc taakkuli ve tedebb\u00fcri bir ameliyye oldu\u011funu belirten hocam\u0131z, ayet kelimesi \u00fczerinde durdu. Ona g\u00f6re ayet, insandan Allah\u2019a ya da insandan varl\u0131\u011fa do\u011fru uzanan, iki sonsuz boyutta bize muazzam derinlikler, detaylar, hakikatler g\u00f6stermek \u00fczere bizi kendi \u00fczerinde tefekk\u00fcre ve tedebb\u00fcre davet eden ilahi verilerdir. Hocam\u0131z, tedebb\u00fcr\u00ee okuman\u0131n us\u00fbl ile do\u011frudan ili\u015fkili oldu\u011funu belirterek te\u2019vil ve tahrif ayr\u0131m\u0131na dikkat \u00e7ekti. Ona g\u00f6re, te\u2019vilin s\u0131n\u0131rlar\u0131n\u0131 a\u015farak tahrife yeltenen nice farkl\u0131 g\u00f6r\u00fc\u015f ve d\u00fc\u015f\u00fcnce ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu tahrife yeltenenler, Hur\u00fbf\u00eelik, B\u00e2t\u0131n\u00eelik ve laf\u0131zc\u0131l\u0131k gibi ak\u0131mlard\u0131r; bunlar bazen \u0130\u015f\u00e2r\u00eelik ad\u0131 alt\u0131nda, bazen mezhep\u00e7ilik ad\u0131na, bazen \u0130srail\u00ee rivayetlerden etkilenerek, bazen de g\u00fc\u00e7-bilgi aras\u0131ndaki olumsuz ili\u015fkiden hareketle bu yola ba\u015fvurdular. Hocam\u0131z, modern zamanlardaki tahrifat\u0131n durumunu ise Taha Abdurrahman\u2019\u0131n tasnifine at\u0131fla \u015f\u00f6yle \u00f6zetledi: Ak\u0131lc\u0131l\u0131k (\u0639\u0642\u0644\u0646\u0629), Laik\u00e7ilik (\u0639\u0644\u0645\u0646\u0629), \u00c7a\u011fda\u015fl\u0131k (\u0639\u0635\u0631\u0646\u0629) ve Tarihselcilik (\u0623\u0631\u062e\u0646\u0629) olmak \u00fczere d\u00f6rt temel sebep ad\u0131na tahrifler ger\u00e7ekle\u015fti\u011fini de s\u00f6zlerine ekledi.<\/p>\n\n\n\n <\/p>\n\n\n\n Evrensel Okuma<\/strong><\/p>\n\n\n\n Son okuma t\u00fcr\u00fc olarak evrensel okuma \u00fczerinde duran hocam\u0131z \u015fu hususlara de\u011findi: Kur\u2019an, fikirleri, olaylar\u0131, h\u00e2diseleri anlat\u0131rken istisnai hususlar\u0131; bilhassa \u015fah\u0131s isimlerini, yer isimlerini, mek\u00e2n isimlerini vermekten b\u00fcy\u00fck \u00f6l\u00e7\u00fcde imtina eden bir kitapt\u0131r. Bu, Kur\u2019an\u2019\u0131n kendisini \u015fah\u0131slarla, zamanla ve co\u011frafyayla s\u0131n\u0131rlanmas\u0131n\u0131 engellemek i\u00e7indir.<\/p>\n\n\n\n Dersin nihayetinde, Kur\u2019an-\u0131 Kerim\u2019in zamana, \u015fahsa yahut belirli bir co\u011frafyaya hapsedilebilecek bir metin olmad\u0131\u011f\u0131 hususu vurguland\u0131. Zira Kur\u2019an\u2019\u0131n bizzat kendi dilinden ve m\u00fcstesna \u00fcslubundan bir tarihselcilik yakla\u015f\u0131m\u0131 \u00e7\u0131karmak, ancak zorlamal\u0131 bir te\u2019vil \u00e7abas\u0131yla m\u00fcmk\u00fcn olup, metnin kendi usul\u00fcne kar\u015f\u0131 i\u015flenmi\u015f bir tecav\u00fcz niteli\u011fi ta\u015f\u0131maktad\u0131r. Bu durum, Kur\u2019an\u2019\u0131n evrensel hitab\u0131n\u0131n \u00e2demiyyet, \u00e2lemiyyet ve h\u00e2timiyyet vasf\u0131n\u0131 perdeleyen bir giri\u015fimdir.<\/p>\n\n\n\n
Birinci okuma t\u00fcr\u00fcn\u00fcn sonunda hocam\u0131z, k\u0131raat dendi\u011finde lafz\u0131n ifas\u0131 ve icras\u0131n\u0131n bizatihi \u00e7ok b\u00fcy\u00fck bir mana ta\u015f\u0131d\u0131\u011f\u0131n\u0131 belirtti. Ona g\u00f6re, Kur\u2019an\u2019\u0131 sadece entelekt\u00fcel bir veri olarak alg\u0131lamak, son derece eksik bir Kur\u2019an telakkisidir.<\/p>\n\n\n\n
Tedebb\u00fcr\u00ee okuman\u0131n bize bir us\u00fbl kazand\u0131rd\u0131\u011f\u0131n\u0131 belirten hocam\u0131z, bu us\u00fble g\u00f6re ayeti nassa indirgemenin do\u011fru olmad\u0131\u011f\u0131n\u0131 s\u00f6yledi. Hocam\u0131z, ayeti nassa indirgemenin, Kur\u2019an\u2019\u0131 yaln\u0131zca h\u00fck\u00fcmler kitab\u0131 olarak g\u00f6rmeye yol a\u00e7t\u0131\u011f\u0131n\u0131; bunun da Kur\u2019an\u2019\u0131n temel fonksiyonunu s\u0131n\u0131rlay\u0131p onun ruhuna zarar verdi\u011fini ifade etti. Ayr\u0131ca bu indirgemenin, ayetlerin vicdan, ak\u0131l, duygu, f\u0131trat ve varl\u0131k boyutuna y\u00f6nelen mesajlar\u0131n\u0131 perdeledi\u011fini de s\u00f6zlerine ekledi.
Kur\u2019an\u2019\u0131n bir lafz\u0131 ve nazm\u0131, bir de mana ve maksad\u0131 oldu\u011funu belirten hocam\u0131z, us\u00fbl ilminde bunlar\u0131n mant\u00fbk ve mefh\u00fbm olarak adland\u0131r\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yledi. Mant\u00fbkun, lafz\u0131n ve nazm\u0131n do\u011frudan ifade etti\u011fi mana oldu\u011funu; mefh\u00fbmun ise mant\u00fbkta s\u00f6ylenmedi\u011fi halde dolayl\u0131 olarak idrakimize sundu\u011fu manalar oldu\u011funu a\u00e7\u0131klad\u0131. Hocam\u0131z, bazen mefh\u00fbmun sundu\u011fu manan\u0131n, mant\u00fbkun sundu\u011fu manadan daha g\u00fc\u00e7l\u00fc olabilece\u011fini de ifade ettikten sonra, her ikisinin de bize \u00e7oklu anlam katmanlar\u0131 sundu\u011funun alt\u0131n\u0131 \u00e7izdi.<\/p>\n\n\n\n
\u201c\u015e\u00fcphesiz, Kur\u2019an\u2019\u0131n, belirli bir tarihte belirli bir zaman diliminde yirmi \u00fc\u00e7 y\u0131ll\u0131k bir s\u00fcre\u00e7 i\u00e7inde belirli bir co\u011frafyada nazil oldu\u011fu muhakkakt\u0131r. Ancak Kur\u2019an\u2019\u0131n dili, \u00fcslubu, kelimeleri, edatlar\u0131, kavramlar\u0131ndan m\u00fcte\u015fekkil nazm-\u0131 celili bir b\u00fct\u00fcn olarak ele al\u0131nd\u0131\u011f\u0131nda iki ve\u00e7hesi oldu\u011fu muhakkakt\u0131r: nazil oldu\u011fu topluma hitap eden y\u00f6n\u00fc, n\u00fczul\u00fcnden sonra k\u0131yamet sabah\u0131na kadar gelecek b\u00fct\u00fcn insanlara ve b\u00fct\u00fcn \u00e7a\u011flara hitap eden ve\u00e7hesi.\u201d
Ayr\u0131ca tefsir, te\u2019vil gelene\u011fimizde Kur\u2019an\u2019\u0131n nazil oldu\u011fu ortam\u0131, ba\u011flam\u0131, siyak\u0131, sibak\u0131, esbab-\u0131 n\u00fczul\u00fcn\u00fc anlamak, elbette \u00f6nemlidir. Ancak n\u00fczul sebebini ilah\u00ee vahyi belirleyen yeg\u00e2ne unsur olarak g\u00f6rmek isabetli de\u011fildir. Zira esbab-\u0131 n\u00fczul, esbab-\u0131 v\u00fccud de\u011fildir. Yani bir ayetin n\u00fczul sebebi, o ayetin varl\u0131k sebebi de\u011fildir. Zira meydana gelen h\u00e2diseler ve sorulan sorular, ayetin ini\u015fini gerektiren zorunlu sebepler de\u011fildir.<\/p>\n\n\n\n\n