\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-Kur\u2019an\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti.<\/p>\n\n\n\n
Dersin ba\u015flang\u0131c\u0131nda mak\u00e2s\u0131du\u2019l-Kur\u2019an\u2019\u0131n y\u00f6ntemi \u00fczerinde duran hocam\u0131z, \u015fu hususlara de\u011findi: Tikel ayetlerin do\u011frudan gayeyi ifade edebilece\u011fini, ancak as\u0131l sonuca Kur\u2019an\u2019\u0131n tamam\u0131n\u0131 okuyarak ula\u015f\u0131labilece\u011fini belirtti. Bu s\u00fcre\u00e7te Fatiha\u2019dan Nas\u2019a kadar b\u00fct\u00fcn ayetlerin bir b\u00fct\u00fcnl\u00fck i\u00e7erisinde okunmas\u0131 gerekti\u011fini, ayetler ister ahk\u00e2m ister ahlakla ilgili olsun ister k\u0131ssalar, peygamberler tarihi, meseller veya misallerden bahsetsin, bunlar\u0131n hi\u00e7birini birbirinden ay\u0131rmadan b\u00fct\u00fcnc\u00fcl bir okuma yap\u0131lmas\u0131n\u0131n zorunlulu\u011funu vurgulad\u0131. Tek bir surenin dahi kapsam d\u0131\u015f\u0131 b\u0131rak\u0131lmas\u0131 durumunda ger\u00e7ek mak\u00e2s\u0131da ula\u015f\u0131lamayaca\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izdi. Bu k\u00fcll\u00ee gayeleri birinci hareket noktas\u0131 olarak belirledikten sonra ikinci a\u015faman\u0131n, her tikel ayeti bu k\u00fcll\u00ee maksatlara ayk\u0131r\u0131 olmayacak \u015fekilde anlaman\u0131n tefsir veya te\u2019vil etmek olabilece\u011fini s\u00f6yledi. Hocam\u0131z, \u201cc\u00fcz, k\u00fcle uygun olmak zorundad\u0131r\u201d diyerek y\u00f6ntemi \u00f6zetledi.<\/p>\n\n\n\n
Kur\u2019an\u2019\u0131n yap\u0131s\u0131 ile ilgili Mevdud\u00ee\u2019nin (\u00f6. 1979) Tefh\u00eem\u00fc\u2019l-Kur\u2019an adl\u0131 eserine de\u011finerek devam eden hocam\u0131z, bu eserden hareketle biri bu\u011fday ekme di\u011feri m\u0131s\u0131r ekme olmak \u00fczere iki metafor \u00fczerinde durdu. Bu\u011fday\u0131n, modern aletler kullan\u0131lmad\u0131\u011f\u0131nda avuca doldurulup serpilerek ekilmesi gibi, Kur\u2019an-\u0131 Kerim\u2019in de insan\u0131n ruhunu, psikolojisini ve toplumlar\u0131n de\u011fi\u015fkenli\u011fini dikkate alarak bu\u011fday gibi ekildi\u011fini belirtti. Kur\u2019an\u2019da bir s\u0131ralama veya kategorinin olmad\u0131\u011f\u0131n\u0131, yani ayetlerin kitap ve bab ba\u015fl\u0131klar\u0131 alt\u0131nda bir araya gelmedi\u011fini ifade etti. Hatta ayn\u0131 ayet i\u00e7erisinde ayetin ba\u015f\u0131nda insan\u0131n bir yere, ortas\u0131nda bir yere, sonunda ise ba\u015fka bir yere g\u00f6t\u00fcr\u00fclebildi\u011fini s\u00f6yledi. Tane tane ve bir s\u0131ra halinde ekilen m\u0131s\u0131r\u0131n aksine Kur\u2019an\u2019\u0131n yap\u0131s\u0131n\u0131n bu \u015fekilde olmad\u0131\u011f\u0131n\u0131, yani bir kategorizasyon i\u00e7ermedi\u011fini vurgulad\u0131. Hocam\u0131z, e\u011fer Kur\u2019an m\u0131s\u0131r ekimi metaforundaki gibi bir yap\u0131da olsayd\u0131 evrensel bir kitap olamayaca\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izdi.<\/p>\n\n\n\n
Hocam\u0131z, tarihsel s\u00fcre\u00e7 i\u00e7erisinde mak\u00e2s\u0131du\u2019l-Kur\u2019an yaz\u0131c\u0131l\u0131\u011f\u0131 \u00fczerinde durarak bu alanda kafa yoranlar\u0131n ba\u015f\u0131nda Gazz\u00e2l\u00ee\u2019nin (\u00f6. 1111) geldi\u011fini ve onun \u201cCev\u00e2hiru\u2019l-Kur\u2019an\u201d adl\u0131 eserinin mak\u00e2s\u0131du\u2019t-tefsirin ilk metodolojisi olarak kabul edildi\u011fini belirtti. Gazz\u00e2l\u00ee\u2019nin bu eserinde \u00fc\u00e7\u00fc asl\u00ee, \u00fc\u00e7\u00fc t\u00e2l\u00ee olmak \u00fczere alt\u0131 mak\u00e2s\u0131d belirledi\u011fini ifade eden hocam\u0131z; asl\u00ee olanlar\u0131 Kur\u2019an\u2019\u0131 g\u00f6nderen Allah, Kur\u2019an\u2019a muhatap olan insan ve Kur\u2019an\u2019\u0131n uygulama alan\u0131 olan varl\u0131k ve k\u00e2inat olarak s\u0131ralad\u0131. Kur\u2019an\u2019\u0131 bir davet kitab\u0131 olarak ele alan Gazz\u00e2l\u00ee\u2019nin t\u00e2l\u00ee maksatlar\u0131n\u0131 ise davete icabet edenler, daveti ink\u00e2r edenler ve yolun menzilleri \u015feklinde aktard\u0131.<\/p>\n\n\n\n
Gazz\u00e2l\u00ee\u2019den sonra mak\u00e2s\u0131d\u2019a i\u015faret eden Fahreddin er-R\u00e2zi\u2019dir. Onun \u201cTefsir-i Kebir\u201d adl\u0131 eseri bir tefsir ansiklopedisidir. R\u00e2zi (\u00f6. 1210) Kur\u2019an\u2019\u0131n be\u015f mak\u00e2s\u0131d\u0131n\u0131 ifade ediyor. Bunlar: Tevhid ve ibadet, hidayet ve dalalet, tezkiye ve hikmet, rahmet ve saadet, hak ve adalettir.<\/p>\n\n\n\n
Di\u011fer isim ise, mak\u00e2s\u0131d ilminin kurucular\u0131ndan say\u0131lan \u0130zzeddin ibn Abd\u00fcssel\u00e2m\u2019d\u0131r (\u00f6. 1262). Onun \u201cKav\u00e2\u2018id\u00fc\u2019l-ahk\u00e2m f\u00ee mes\u00e2lihi\u2019l-en\u00e2m\u201d kitab\u0131nda Kur\u2019an\u2019\u0131n iki maksad\u0131 \u00fczerinde duruyor. Def-i mefsedet ve celb-i maslahatt\u0131r. O, Kur\u2019an\u2019\u0131 d\u00fcnya ve ahiretteki maslahat ve mefsedeti izah etmek i\u00e7in gelmi\u015f bir kitap oldu\u011funu ifade ediyor.
Modern zamanlara gelindi\u011finde ise Re\u015f\u00eed R\u0131z\u00e2\u2019n\u0131n (\u00f6. 1935) \u201cTefs\u00eer\u00fc\u2019l-Men\u00e2r\u201d adl\u0131 eserine dikkat \u00e7eken hocam\u0131z, Yunus suresinin giri\u015finde yer alan yetmi\u015f sayfal\u0131k metne de\u011findi. \u201cMak\u00e2s\u0131du\u2019l-Kur\u2019an f\u00ee terakkiyi\u2019l-nevi\u2019l-insan\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan bu metinde Re\u015f\u00eed R\u0131z\u00e2\u2019n\u0131n Kur\u2019an\u2019\u0131n on temel mak\u00e2s\u0131d\u0131na i\u015faret etti\u011fini belirtti ve bu maddeleri \u015f\u00f6yle s\u0131ralad\u0131: Birincisi iman ve salih amel, ikincisi n\u00fcb\u00fcvvet ve risalet, \u00fc\u00e7\u00fcnc\u00fcs\u00fc \u0130slam\u2019\u0131n sa\u011fduyu, ak\u0131l, d\u00fc\u015f\u00fcnce, bilgi, hikmet, delil, vicdan, \u00f6zg\u00fcrl\u00fck ve ba\u011f\u0131ms\u0131zl\u0131k dini olmas\u0131, d\u00f6rd\u00fcnc\u00fcs\u00fc toplumsal \u0131slah, be\u015fincisi helal ve haram, alt\u0131nc\u0131s\u0131 adil bir y\u00f6netim, yedincisi iktisadi adalet, sekizincisi sava\u015f ahlak\u0131, dokuzuncusu kad\u0131n haklar\u0131 ve onuncu gaye ise k\u00f6leli\u011fin sonland\u0131r\u0131lmas\u0131d\u0131r.<\/p>\n\n\n\n
Sonra Tahir b. \u00c2\u015fur (\u00f6. 1973) gelmektedir. Kur\u2019an\u2019\u0131n maksad\u0131n\u0131 sekizli bir tasnif ile ortaya koymaktad\u0131r: Birincisi itikadi hususlar\u0131 d\u00fczeltmektir. \u0130kincisi g\u00fczel ahlakt\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc hukuk sistemidir. D\u00f6rd\u00fcnc\u00fcs\u00fc \u00fcmmet birli\u011finin siyasetidir. Be\u015fincisi \u00f6nceki Enbiyalar\u0131n mesajlar\u0131n\u0131 sonraki nesillere aktarmakt\u0131r. Alt\u0131nc\u0131s\u0131 insanlar\u0131 e\u011fitmektir. Yedincisi vaaz ve ir\u015fatt\u0131r. Sekizinci ise i\u2019c\u00e2z\u00fc\u2019l- Kur\u2019an\u2019d\u0131r.<\/p>\n\n\n\n
Muhammed Gazali\u2019nin (\u00f6. 1996) \u201cMehavir\u00fc\u2019l-Kur\u2019an\u201d adl\u0131 eseri vard\u0131r. O Kur\u2019an\u2019\u0131n maksad\u0131n\u0131 be\u015f tasnif ile izah ediyor: Birincisi tevhid, ikincisi varl\u0131k ve k\u00e2inat, \u00fc\u00e7\u00fcnc\u00fcs\u00fc Kur\u2019an\u2019\u0131n ana konusu olarak k\u0131ssalar, d\u00f6rd\u00fcnc\u00fcs\u00fc \u00f6ld\u00fckten sonra dirilme ve ahiret hayat\u0131, be\u015fincisi ise e\u011fitimdir.<\/p>\n\n\n\n
Yusuf Kardavi\u2019nin (\u00f6. 2022) ise yedili bir mak\u00e2s\u0131d tasnifi vard\u0131r: akaidi tashih etmek, insan\u0131n onuru ve insan haklar\u0131, be\u015ferin Allah\u2019a g\u00fczel bir kul olmas\u0131n\u0131 sa\u011flamak, insan\u0131n g\u00fczel ahlakl\u0131 olmas\u0131n\u0131 sa\u011flamak, g\u00fczel bir aile kurmak ve kad\u0131nlara kar\u015f\u0131 merhametli olmak, b\u00fct\u00fcn be\u015feriyete \u00f6rnek bir \u00fcmmet olu\u015fturma gayesi ve birbiriyle yard\u0131mla\u015fan bir insanl\u0131k d\u00fcnyas\u0131 kurmakt\u0131r.<\/p>\n\n\n\n
Dersin sonuna do\u011fru hocam\u0131z Fahreddin R\u00e2z\u00ee\u2019nin mak\u00e2s\u0131du\u2019l-Kur\u2019an tasnifini dikkate alarak \u015fu ayetleri zikretti:
-Tevhid ve ibadet bahsi ile ilgili H\u00fbd suresinin 1-2. ayetlerini ve Z\u00fcmer suresinin 1-2. ayetlerini,
-Hidayet ve dalalet ile ilgili Bakara suresinin 185. ayeti, \u00c2l-i \u0130mr\u00e2n suresinin 3-4. ayetlerini, \u0130sr\u00e2 suresinin 9. ayetini, Cin suresinin 1-2. ayetlerini, Ahk\u00e2f suresinin 30. ayetini ve Nahl suresinin 64. ve 89. Ayetlerini,
-Tezkiye ve hikmet meselesi hakk\u0131nda Bakara suresinin 151. ayetini,
-Rahmet ve saadet ile ilgili Enbiy\u00e2 suresinin 107. ayetini ve T\u00e2h\u00e2 suresinin 2. ayetini,
-Hak ve adalet ile ilgili Had\u00eed suresinin 25. ayetini, En\u2019\u00e2m suresinin 115. ayetini ve Rahm\u00e2n suresinin 1-8. ayetlerini vurgulad\u0131.<\/p>\n\n\n\n
Gelecek derste ise bir metedoloji olarak tefsir us\u00fbl\u00fc nas\u0131l mak\u00e2s\u0131d olur? Mak\u00e2s\u0131du\u2019l-Kur\u2019an\u2019\u0131n tatbikat\u0131 nas\u0131l olur? Bu sorular \u00fczerinde yo\u011funla\u015f\u0131lacakt\u0131r.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-Kur\u2019an\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti. Dersin ba\u015flang\u0131c\u0131nda mak\u00e2s\u0131du\u2019l-Kur\u2019an\u2019\u0131n y\u00f6ntemi \u00fczerinde duran hocam\u0131z, \u015fu hususlara de\u011findi: Tikel ayetlerin do\u011frudan gayeyi ifade edebilece\u011fini, ancak as\u0131l sonuca Kur\u2019an\u2019\u0131n tamam\u0131n\u0131 okuyarak ula\u015f\u0131labilece\u011fini belirtti. Bu s\u00fcre\u00e7te Fatiha\u2019dan Nas\u2019a kadar b\u00fct\u00fcn ayetlerin bir b\u00fct\u00fcnl\u00fck i\u00e7erisinde okunmas\u0131 gerekti\u011fini, ayetler ister ahk\u00e2m … <\/p>\n