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People need to benefit from the guidance of the Qur'an to succeed in their duties and worldly tests, avoid sin, and understand the Qur'an accurately to follow its divine instructions and restrictions. Since the time of the Companions until today, Islamic scholars have tried to understand the Qur'an better and have written tens of tafsir books to explain it accurately. The Qur'an's use of concise language and the inherent richness of Arabic can lead to nuanced understandings of specific words. One of them is the first sentence of Surah al-Najm and the word 'lamam' in this sentence. Some commentators understood "lamam" as a "sin committed before having faith." Others interpreted it as a minor sin, while some saw it as "words, actions, and behaviors other than fornication, such as touching lustfully." Still others interpreted it as a sin committed just once or twice but then repented and never committed again. If we consider the dictionary definition of "lamam" alongside other verses and hadiths, it can be understood as literally meaning "a minor sin." This sin is impossible to commit without Allah's protection and typically involves a transgression committed only once or twice, followed by sincere repentance and a commitment to avoid repeating it. [ABSTRACT FROM AUTHOR]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mevzu is the property of Ali Sever and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of ULUM Journal of Religious Inquiries is the property of ULUM Journal of Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Lessons in the Presence of Sultan of Ottomans in the Ottoman Empire were exegesis classes held during Ramadan under the sultan's chairmanship within the framework of a specific plan and program. These lectures were held during the reign of Mustafa III in m. 1759 and continued until the abolition of the caliphate. In the Islamic scholarly tradition, Huzur Lectures are similar to scholarly gatherings such as muhākemāt, muhādarāt and majālīs. Leading scholars of the period took part in these lectures as mukarrir (lecturer) and interlocutor (discussant). The sultans attended these meetings as listeners, discussants and administrators. The main subject of the lectures was the verses of the Qur'an. After the takrir, the discussion committee asked questions to the mukarrir and made evaluations with the question-and-answer method. The Lessons in the Presence of Sultan of Ottomans are a subject of the science of tafsir in terms of interpretation and discussion of Qur'anic verses. However, the Lessons in the Presence of Sultan of Ottomans have been the subject of disciplines other than tafsir such as history, literature and religious education. Research in the literature has been conducted in the context of Mardin's Huzur Dersleri. However, it has been determined that Mardin's work does not indicate the changes made in the takrir committee with information such as the fact that some mukarrirs could not perform their lectures due to health, death and other reasons. For this reason, in addition to Mardin's work, Huzur Lectures should be analyzed more comprehensively by taking into account the Mashihat-ı Islamiye Sicill-i Ahvâl books, State Archives, invitations to lectures, newspapers and magazines of the period and other documents. In this study, by examining these sources, the data on how many verses the muqarrirs recited during which sultan's reign were investigated in a multidimensional way, and the information that seemed to be in dispute was eliminated. The Lessons in the Presence of Sultan of Ottomans, where the verse(s) recited could not be identified, were not taken into consideration. In this study, a chronology of the Lessons in the Presence of Sultan of Ottomans were created by examining how many verses were recited in which sultan's reign and by whom. The Lessons in the Presence of Sultan of Ottomans, which continued in the presence of a total of ten sultans and one caliph in a historical period spanning nearly two centuries, were subjected to changes in procedures and rules over time. The transition to the Mushaf classified is one of these changes. In this context, by analyzing the documents of Gümülcineli Ahmed Āsım Efendi, who served in the Lessons in the Presence of Sultan of Ottomans for 41 years, we have made predictions about which verses may have been taught in some lessons and by whom. Our research criticizes a few issues related to the relevant field around the following questions: Could the Lessons in the Presence of Sultan of Ottomans be considered as a different interpretation work in the context of the Qur'anic verses in its performance? Did the mukarrir (reporter) masters put the verses independent of each other on the agenda in the recitation of the lessons? Is it possible to talk about a integrated tafsir activity in these lessons, which were held from 1200 Hijri onwards, in which various scholars were supposed to exegete the verses in order according to the order of the Mushaf? To answer these questions, the tradition in question should be examined in detail, and it should be determined what kind of method the mukarrirs (reporters) followed in the selection of the subject verse. Also, it has been observed that many researchers working on this subject are content to cite Mardin's Huzur Dersleri as a source. However, this situation gives rise to other problems. It has been determined that a great deal of information in Mardin's work needs to be criticized. Thus, by not being satisfied with the information here, Directorate of State Archives, meshihat archives, it is thought that the course invitations, newspapers and magazines of the period, and other documents should be investigated in a multifaceted way. In this process, the verses presented and the information related to them were analyzed and the disputed data was analyzed. On the other hand, there is no period-person-based analysis of the verses read either. Through the information that meets this triple criterion, it is foreseen that an important step can be taken to examine Huzur Lectures as the subject of the science of tafsir and to determine which other disciplines they can be the subject of. Based on the results of this research, the information obtained from the sources is examined by making a chronological classification of the verse(s) subject to the lessons. [ABSTRACT FROM AUTHOR]

Lifespan can be defined as the entirety of time spent by an individual in the scene of existence. Birth, life, death and the encompassing concept of lifespan are constantly occupying the human thought world and real life. Throughout history, humanity has tried to stay away from the fact of death as an event that ends his existence on earth. For each individual human being, death cannot be completely denied, but neither is it a fact that can easily be surrendered. Therefore, throughout human history, mankind has essentially desired immortality. In the face of the impossibility of immortality and the inevitability of death, humanity has desired at least to live as long as possible on Earth. Although it is not within one's control to choose whether one's life will be long or short, the desire for a long life is almost present in every individual. In this context, the phenomenon of longevity has emerged as an issue that has preoccupied the human mind throughout history. As is known, Allah has conveyed His revelation to people, taking into account individual and societal matters that concern them, while considering their social, cultural, historical knowledge and accumulations. In this regard, certain topics related to life, lifespan, and death have found their place directly and indirectly in the Qur’an. Both directly referring to human lifespan and containing expressions regarding the possibility of longevity, the desire for long life in humans, and the value of life, there are verses in the Qur’an. As far as we could determine, there is no study in our literature that deals with the concept of life or long life from the perspective of the Qur’an alone. Therefore, the subject of this study has been determined as the phenomenon of longevity from the perspective of the Qur’an. The aim of the study is to fill a gap in the field by presenting the phenomenon of longevity as comprehensively and complementarily as possible from the perspective offered by the Qur’an. While some verses of the Qur’an are directly related to longevity, others indirectly address the topic. In this context, primarily, the verses containing the concept of longevity were identified within the scope of this study. When these verses are classified, it is seen that the Qur’an touches upon the desire for long life in humans, the possibility of long life for humans, and the value of longevity for humans. Therefore, after briefly explaining the concepts of life and longevity, the issue of the desire for long life in humans is examined. It can be understood from the verses that the desire for longevity in humans is inherent in human nature, provided that it does not exceed the limits. However, desiring a longevity is condemned with the purpose of denying life after death and the accountability that will take place, as exemplified by the Jews. Whether life is short or long is in the hands of Allah. The Qur’anic verses confirm that it is possible for human life to exceed the generally accepted average human lifespan. In fact, a human living longer than an average period is a reality. However, what the verses emphasize in this regard is that Allah determines the lifespan, and the lifespan of every individual is recorded by Allah at the very beginning. Additionally, the verses indicate that if a person is granted a very long life, this situation will result in a reversal in terms of the individual's creation. Therefore, since it is possible for a person to become ignorant of what they know, in the Islamic world, a longevity is described as a state that should not be desired. Finally, it should be noted that whether life is short or long does not add value to life on its own. According to the Qur’an, the factors that give value to life are faith and righteous deeds. In this regard, a long life adorned with faith and righteous deeds, lived until the last breath, is highly valuable in the sight of Allah. [ABSTRACT FROM AUTHOR]

The Qur'an is an unparalleled treasure as a linguistic and literary source. One of its literary aspects is the concepts within the Qur'an. Understanding the Qur'an necessitates accurately comprehending the words and expressions used in the verses. This requires identifying the root meaning of these words and the meanings they have acquired over time. This study examines and evaluates the important concept of “zīnat” (ornament/adornment), which adds richness to the Qur'an. The aim of this research is to identify the lexical meanings of the term "zīnat," the meanings it conveys, and its usage in the verses. To access the sources for this study, a review of printed materials was conducted. As the study focuses on the examination of the concept of zīnat in the Qur'an, the lexical meanings of this term were identified first. The primary focus of the study is the analysis of the term “zīnat” and other words used in similar meanings. After identifying the concept, its usage forms in the Qur'an were included. Considering the scope of the study, words related to zīnat in the Qur'an were included. However, not every concept with a semantic relationship to zīnat was included. Therefore, some words with similar meanings that do not appear in the Qur'an were not included in this research. [ABSTRACT FROM AUTHOR]

The piecing together (talfîq) the recitations (the qirââts) of the Qur’an is a controversial issue in the sciences of the Qur’an recitation and the Islamic law (fiqh). Its effect on prayer is one of the legal dimensions of the discussion. The pronunciations in some Qur’anic recitations may come to be easy for a person compared to other Qur’anic recitations. For the reason of such easiness, the person may read certain verses by transferring to a recitation which is different from the recitation he started at the beginning of the prayer or if he studied the ten recitations of the Qur’an he may make the transition between different recitations by mistake. For the reason of above-mentioned transitions, the problem of the effect of talfîq on prayer occurs. This creates the need for research to clarify the issue. This need is one of the important reasons for writing this article. The article first examines the concept of transition or piecing together between different recitations (talfîq) in terms of the science of the Qur’anic recitation. After mentioning the opinions of the scholars of Qur’anic recitation, the article examines the concept of talfiq and its types. Talfîq between recitations means to read a Qur’anic verse according to one recitation, then continue its recitation accoding to another way of recitation. Talfîq can be done in three ways. These are talfîqs made by changing the letters or vowel marks of the words or just changing only its sounds. The scholars of Qur’anic recitation have disagreed on the ruling of talfîq between recitations. While some of them say that it is absolutely not permissible, others find it permissible on the condition that it does not distort the meaning of the Qur’an. However, the effect of talfîq on prayer is not mentioned in their opinions. The talfîq is divided into two in terms of its effect on prayer. They are talfiqs that may affect prayer or not affect it. The effect of talfiq on prayer depends on its effect on the meaning of the Qur’an. If it changes the meaning of the Qur’an in a way that contradicts it, this kind of the talfîq invalidates the prayer according to Hanafis. However, according to Maliki, Shafi'i and Hanbalis, if it changes the meaning of the Quran deliberately in a way that contradicts it, it invalidates the prayer, but if it is done by mistake, it does not invalidate the prayer. If the talfİq does not change the meaning of the Qur’an in a way that contradicts it, it does not invalidate the prayer because it does not lead a contradiction in meaning. However, since the talfîq creates a deficiency in prayer, the person who makes the talfîq commits a disapproved deed and a deficiency in his prayer. If this deficiency occurs in the wajib recitation, that person makes up this deficiency by performing prostration of forgetfulness at the end of the prayer. If the deficiency happens in the sunnah recitation, there is no need to perform the prostration of forgetfulness. The reason why talfîq which changes the meaning of the Qur’anic verse in a way that contradicts it invalidates the prayer is that the words pronounced in the prayer are taken the form of mundane words. Because a word can be either the Qur’an or a prayer or a dhikr. All the words other than these three types are mundane words. When the above-mentioned talfîqs at the level of letters, vowel mark and sounds are examined, it is seen that the talfîq at the level of sound does not change the meaning of the Qur’anic verse. It is observed that some of the talfiqs at the level of letter and vowel mark change the meaning of the recited Qur’anic verse while some others do not change its meaning. However, this change is not at a level that would contradict the meaning of the Qur’anic verse, but at a level that would create a deficiency in the meaning of the verse. For this reason, none of the types of talfîq invalidate the prayer. But some of them create a deficiency in prayer. As a result, it has been determined that the piecing together (talfîq) between mutawâtir recitations has a negative effect on the validity of prayer in some cases, but does not have a negative effect in some other cases. All of these provide an answer to a question that a person may encounter in his life of worship and help him to establish his relationship with God on a more solid basis. This is one of the benefits that makes this article important. While researching the subject, sources were obtained by using the documentation method, and the rulings were tried to be reached by examining particular samples and universal rules within the framework of the rulings of Islamic law by using inductive and deductive methods. By clarifying the rulings of the issue, the article aims to contribute to perform the prayers in a more healthy way. [ABSTRACT FROM AUTHOR]

In this article, with the aim of examining and explaining the Qur'an, universe and human together and revealing the method of interpreting these three truths, Çankırı Karatekin University Faculty of Islamic Sciences, Department of Tafsir, Dr. Lecturer. The book of the PhD study that was completed and defended by Dr. Yahya Arslan in 2022 and then was published in 2023 under the title "Qur'an-Unıverse-Human The Methodology of Understanding and Interpreting the Three Books" will be evaluated. The main reason why this study was chosen for criticism is that the book has a face that is very much oriented towards current issues in terms of its topics. In fact, as far as I have researched before we start to evaluate this book, there is no study on this issue evaluates the Qur'an, the universe and the human being together and deals with the relationship between these three truths in detail. The book consists of four chapters in total, including an introduction. In the introduction part, the subject and the importance of the research, its scope and sources are stated, and then the concepts of the Qur'an, the universe and the human being and the relationship between these concepts are explained in general terms. The first part of the book is titled "The Book of the Cosmos" and the second part is called "The Book of Man". In these two chapters, the universe and human beings are analyzed in the light of the Qur'anic narrative and the interpretations of the commentators through their characteristics and some events that took place in them. In the conclusion, after a general evaluation, the necessity of reading, understanding and interpreting the three books together is pointed out with the data and suggestions obtained. It is concluded that it is possible to understand and interpret the Qur'an, the universe and the human books together. [ABSTRACT FROM AUTHOR]

During the Medinan period of revelation, the formation and evolution process of the first Islamic society was completed. In this process, it is necessary to draw attention to the concepts of the Qur'an, which are recognized only in the Medinan Surahs, influence Islamic society from different manners and the field of meaning built by these concepts. In this study, five concepts that are effective in the field of belief, worship and law will be examined in terms of gaining Islamic identity to believers. The concept of "al-Yaumu'l-Ahir" (The Last Day) in terms of belief was emphasized in the Medinan period of the revelation as an emphasis on the need for the principles of belief to be effective in shaping one's life. In the field of worship, the concept of qard al-hasan was only mentioned in the Medinan surahs. "Qard al-hasan" is described as the debt given to Allah in the Qur'an. This definition has been the target of the criticism of the People of the Book. Another concept that will be emphasized in the article is the "Hududullah" that pointed out to remain within the limits determined by Allah in legal issues. The concept of "Jahiliyya", which expresses the understanding of life outside the boundaries drawn by Islam, is another expression studied in this paper. In the Qur'an, the previous thought structure and lifestyle, which is not based on monotheism, is described as "Jahiliyya" and the Islamic character, the world of mind and life are brought to the fore. Thus, the person is expected to be determined in both the belief and the world of faith, to stay away from the mistakes and to remain in Islamic religion by realizing the mistakes he has made. Moreover, one of the concepts that are mentioned only in Medinan surahs is the concept of sin (جناح), which is in the form of a sin to Turkish. Finally, the word jibt is mentioned in a single verse, describing everything that is worshiped other than Allah. In this article, the impact of revelation on Islamic society during the Medinan period will be examined through the six concepts mentioned above. [ABSTRACT FROM AUTHOR]

Since the beginning of the revelation of the Holy Qur'an a number of allegations regarding the name al-Rahmân have been made. Some of these allegations are asserting the fact that the name al-Rahmân has a foreign origin, that it was not mentioned in the Jahiliyyah period, that it belongs only to a certain period, that it is used as a proper name, that it is not mentioned in relation to the creatures, that it is always mentioned alone, that it is only mentioned in matters related to the Ahl al-Bayt, that some Judeo-Christian concepts and otherworldly matters are mentioned with this It is better to shorten this sentence. Based on all these, it has been tried to prove that the Qur'ân is not a divine book and that it was written by humans. This study aims to identify and respond to the allegations of the polytheists living in the Meccan period and some scholars who conducted research on the Qur'ân around the name al-Rahmân. First of all, the etymological structure of the name al-Rahmân was examined, the meanings given to this name by the commentators were determined, and the depth of meaning of this attribute was tried to be revealed in the Qur'ânic verses in which the name al-Rahmân is mentioned. Afterwards, the allegations about the name rahmân and the verses in which this name exists were tried to be answered within the integrity of the Qur'ân, by revealing the data and methods of the science of tafsîr, and by referring to the works of the scholars who were interested in this subject. [ABSTRACT FROM AUTHOR]

This study seeks to identify the primary objectives of the narratives found in extensive passages of the Qur'an. These narratives primarily serve to guide and enlighten individuals. Moreover, they demonstrate that Islam and its principles are not new phenomena but rather a continuation of the teachings of previous prophets. The narratives aim to recount historical events, and to take a consideration for present and future generations. These narratives also provide a brief history of the ongoing struggle between belief and disbelief, and emphasize the consistent nature of human behavior in this struggle through different ages. By emphasizing the existence, unity, and omnipotence of Allah, these narratives provide evidence that Muhammad, who conveyed them through revelation without prior knowledge of past prophets and communities, is indeed the Messenger of Allah. This study aims to explain the main purposes of these Qur'anic narratives, which are dispersed throughout various works, and to explore why narratives are so prevalent in the Qur'an. The Qur'an functions as the primary source for this study, supplemented by narrative materials from classical tafsir and sirah sources, as well as modern literature. The main objectives of the Qur'anic narratives are presented in bullet points for clarity. The study reveals that, these narratives serve various other purposes in addition to its offering of advice and lessons. [ABSTRACT FROM AUTHOR]

This article focuses on the intricate nature of the science of tafsir. It discusses the function of tafsir within the framework of identifying the principles of tafsir methodology and tafsir narrations. The book’s contribution to the science of tafsir is emphasized by underlining that it aims to provide essential details for understanding and addressing the subject and comparing classical and modern understandings of tafsir. In addition, the scientific value of tafsir and its relationship with other Islamic sciences is examined. The work primarily focuses on identifying and analyzing the discussions regarding the nature of tafsir within Islamic thought. [ABSTRACT FROM AUTHOR]

This study examines the Qur'an's address to the Ahl al-kitab, especially the Jews, at the end of the Meccan period, which corresponds to the pre-Hijrah period. Although the Prophet's and Muslims' intense confrontation corresponds to the Medinan period, it is known that the Ahl al-kitab were addressed directly or indirectly from the early years of the Prophethood. In addition, by the end of the Meccan period, the communication between Arabs and Jews and their common attitude against revelation was a matter that the Qur'an took into consideration. The intervention of the revelation in this situation was to remind the Jews that their religion and prophets came from the same source as the Muslims and that they should be on the side of the Muslims, not the polytheist Arabs. In this direction, one of the messages given to the Ahl al-kitab groups through the Jews was to remind them of the oppositional attitudes of their ancestors towards the prophets sent to them and to prevent them from falling into similar mistakes. When the relevant verses are evaluated, it is understood that the interlocutors of the period were made aware of the post-Hijrah period in various ways, and especially the Muslims were informed to get along well with the believers of the Ahl al-kitab groups by taking into account the same common features. In this study, we will examine the verses that correspond to the pre-Hijrah period that we have previously identified and evaluate the messages given about the post-Hijrah period in the case of the Jews. [ABSTRACT FROM AUTHOR]

One of the accurate means of conveying the message of the Qurʾān to pe ople is to examine the way in which a concept in the Qurʾān is dealt with in the whole verses. In this context, Arabic poetry is used to determine the pre-Qurʾānic meaning of the concept and to reveal the new meaning it acquired with the revelation of the Qurʾān. The couplets in Jāhiliyya poetry in which the concept occurs are analyzed semantically to determine its meaning. The root 'q-d-r' appears in the Qurʾān mostly in relation to the attributes and actions of Allah. In the present study, 18 verses in which the concept is used in addition to these verses have been analysed, and firstly, it has been determined examples from Arabic dictionaries and Arabic poetry that the word has root meanings such as limit, amount, measure, value, strength; and when used with the “alā” preposition (harf al-jarr), limited spending, narrowing of sustenance, ability to afford, and seizing. Then, the usage of the root in the Qurʾān verses was discussed and it was determined that it has various meanings in accordance with its root meaning such as limit, amount, strength, limited means of livelihood, seizing and punishing, measuring and deciding about something, fate and quantity. Moreover, in some verses express that it is expressed that it is very wrong for people to be deceived by the blessings and ornaments of the world and to think that they have power, and the disappointment of those who possess these things when they lose them unexpectedly when they do not act in accordance with Allah's commands. The hopelessness and helplessness that come with this disappointment also causes damage to a person's personality. It is emphasised that in the face of natural disasters such as earthquakes, floods and storms that people are exposed to from time to time material means, technical equipment, physical tools and equipment are useless and that people should live their lives being aware of their helplessness in the face of the power of Allah, the absolute ruler of the universe, and that they should feel dependent on Allah in every respect. [ABSTRACT FROM AUTHOR]

Muhammad Ibn Abū Bakr al-Rāzī tafsīr (d. 666/1268); in his two works, “Tafsīru Surat alAn’ām” and “Gharīb al-Qur’ān,” examined the variations in qira’at. This study focuses on the relationship between qira’at and tafsīr in “Gharīb al-Qur’ān.” This article has two aims. The first one is to analyze al-Rāzī’s contributions to the relationship between qira’at and tafsīr, he is a versatile scholar with his works in qira’at and tafsīr along with in various fields. The second one is to examine the reflection of the differences of the farshī qira’at in strange (gharīb) and obscure (mushkīl) words on the tafsīr of this work, which was written in the Gharīb al-Qur’ān order. Al-Rāzī employed a unique method in “Gharīb al-Qur’ān” that was not used in any previous or subsequent works on the sciences of the Qur’ān, semantic meanings of the Qur’ān, qira’at and tafsīr. The method followed in this article is as follows. Priority was given to al-Rāzī’s tafsīrs. Research articles in the academic literature on the relationship between qira’at and tafsīr in the Gharīb al-Qur’ān style works of Ahl al-Ma’ānī scholars were scanned. In addition to the sources and methodology of al-Rāzī’s work analyzing the relationship between qira’at and tafsīr, the study includes the concepts corresponding to the imams and scholars of qira’at, and the mutawatir, mashhur, and shāz qira’ats, which include the al-Rāzī’s qira’at preferences. In the last sections of the study, the differences in the qira’at of the strange words in some verses are analyzed in terms of their reflection on tafsīr. The differences of qira’atsreflected in tafsīr have provided a richness of interpretation in terms of reflecting the spirit of the centuries before the revelation of the Qur’an and living in the spirit of the centuries during and after the revelation of the Qur’an. Qur’ān with the richness of interpretation provided by the differences in qira’at offered a road map from its ancient past to its boundless future, in universal perspective in time and space. As a result, this work demonstrates that without addressing the farshī qira’at differences in “Gharīb al-Qur’ān”-style tafsīrs, the explanation of gharīb, mushkīl, and difficult words, the interpretation of verses most simply and tafsīr of Qur’an would remain incomplete. In this context, it is important to bring the relationship between qira’at and tafsīrin al-Rāzī’s Gharīb al-Qur’ān to the academic literature. [ABSTRACT FROM AUTHOR]

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Kur’an-ı Kerim son ilahi kitap olup vahiy zincirinin de son halkasını teşkil etmektedir. İnsanlığın hidayeti için gönderilen Kur’an-ı Kerim, muhataplarının ihtiyaçlarına yönelik prensipler koyarken onların dünya ve ahiret kurtuluşlarını hedeflemektedir. Bu hedefini gerçekleştirmek üzere indirilen son ilahi kitap, yirmi üç yıllık bir zaman zarfında tedrîcî bir şekilde tamamlanmıştır. Vahiy süreci boyunca indirilen âyetler ve sûreler Hz. Peygamber (s.a.v.) tarafından vahiy katiplerine yazdırılmıştır. Vahyin yazdırılması esnasında âyetlerin hangi sûrenin hangi âyetleri arasına konulacağı Hz. Peygamber (s.a.v.) tarafından sahabeye bildirilmiştir. Bu esnada sûrelerin de isimlerine işaret edilmiş ve birçok sûrenin ismi belirtilmiştir. Vahiy peyderpey indirilmek suretiyle tamamlandığında ise Kur’an-ı Kerim yüz on dört sûre ile son şeklini almıştır. Kur’an-ı Kerim’in isimleri olduğu gibi bu sûrelerin de isimleri bulunmaktadır. Sûre isimlendirmelerine bakıldığında ana hatlarıyla bazı sûre isimlerinin tevkîfî bazılarının ise içtihadî olduğu görülmektedir. Bu sûrelerin Mushaf’taki isimlerinin yanında başka isimlerinin de olduğu bir gerçektir. Bu meyanda bazı sûrelerin tek, bazılarının iki, bazılarının ise daha fazla ismi mevcuttur. Hatta birtakım sûreler de vardır ki onlar ortak isimle ifade edilmiştir. Sûrelere bu isimler verilirken gerek tevkîfî olsun gerekse içtihadî olsun birtakım ölçütler esas alınmıştır. Bu çalışmada sübjektif olmakla birlikte altı kriter belirlenmiştir. Bu kriterler genel hatlarıyla sûrenin ilk âyetleri veya kelimesi, içerdiği özlü ya da garip bir kelime, hurûf-u mukattaalar, sûrede anlatılan önemli bir konu veya sûrenin temel konusu, sûrede ismi geçen bir mekân veya özel bir isim olmuştur. Bu açıdan bakıldığında yüz on dört sûrenin hangi kriter altında kategorize edilmesi ve değerlendirilmesi gerektiği hususu, çözülmesi gereken bir mesele olarak ortada durmaktadır. Bu meselenin çözüme kavuşması noktasında sûrelerin isimlendirilmesinde hangi kriter veya kriterlerin esas alındığının tespit edilmesi büyük önem arz etmektedir. Önemine binaen bu çalışmada sûreler, tespit edilen kriterler altında sınıflandırılarak kategorize edilmiştir. Bu kategorizenin neticesinde hangi sûrenin hangi başlık altında incelenmesi gerektiği tespit edilmiştir. Araştırmada sûrelerin isimlendirilmesinde temel teşkil eden bu kriterler çerçevesinde örnek sûreler üzerinden inceleme yapılarak diğer sûrelerin de hangi kriterler çerçevesinde değerlendirilmesi gerektiğini dikkatlere sunmak amaçlanmaktadır. Makalede literatür tarama yöntemi kullanılmıştır. Çalışmayı genişletme babında bazı sûreler odak nokta seçilmiş, klasik ve modern tefsirler, Ulûmü’l-Kur’an’a dair yazılmış eserler, tefsir tarihi ve tefsir usulü kitapları taranmıştır. Bunun yanında konu ile alakalı diğer çalışmalar da taranarak incelenmiştir. Tarama neticesinde elde edilen bulgular ışığında konu izah edilmiştir. Araştırma, sûrelerin isimlendirilmesinde esas alınan kriterler ve bu kriterlerin hangi sûreler için temel ölçüt olduğu gibi hususların izahını kapsamaktadır. Çalışmanın neticesinde sûreler isimlendirilirken hangi kriterlerin esas alındığı, bu kriterlerin nasıl kullanıldığı ve hangi sûrenin hangi kriter altında sınıflandırılması gerektiği tespit edilmeye çalışılmıştır.

Allah Teâlâ’nın insanları esenliğe ulaştıracak mesajlarını doğru anlayabilmek için, Kur’an’ın ilk muhataplarının sahip oldukları zihniyeti dikkate almak zorunludur. Çünkü ilahî mesaj evvelemirde muhatap kitlenin lisanı üzere ve onların kültür ve zihin kodlarını dikkate alarak nazil olmuştur. Bu yüzden Kur’an-ı Kerim’in Allah’ın muradına uygun olarak anlaşılabilmesi için, dil tahlilleri ve sözlük bilgisiyle birlikte Mekke toplum kültürünün de göz önünde bulundurulması gerekmektedir. Bilindiği gibi Câhiliye Arapları Allah mefhumundan habersiz kimseler değillerdi. Nitekim ilahî kelamın ilk nazil olan surelerinden itibaren onun Allah’ı bilen ve O’na inanan bir topluma hitap ettiği anlaşılmaktadır. Ancak Mekke müşrikleri Allah’ı en yüce tanrı olarak benimsemekle birlikte O’nun yanı sıra bir takım tanrılar da edinmişlerdi ve onlara da Allah’a ibadet ettikleri gibi tazimde bulunuyorlardı. Bu minvalde Mekke toplumunun günlük yaşamı adeta putların etrafında dönüyordu ve şirk zihniyeti toplumun bünyesini tamamen sarmıştı. Müşrikler, ilah edindikleri putlarına tazimde bulunmalarının yanı sıra bu putların onları kötülük ve felaketlerden koruduğuna, ihtiyaç duydukları şeylerin onlar sayesinde elde edildiğine inanıyorlardı. Anlaşıldığına göre Kur’an’ın ilk muhatapları olan Mekke müşriklerinin tanrı tasavvuru, en üst kademede Allah adında yüce bir tanrının bulunduğu bir “tanrılar sistemi”ne benzemektedir. Vahyin nazil olmaya başladığı vasattaki bu özel duruma mukabil Kur’an, şirk müptelası olan Mekkelileri tevhit zihniyetine ulaştırmayı hedeflemiş ve şirkle amansız bir mücadele başlatmıştır. Bu münasebetle özellikle Mekke döneminde nazil olan âyetleri bu konteksti göz önünde bulundurarak anlamaya çalışmak gerekir. Aksi halde Furkân sûresi 77. âyette olduğu gibi tevhit çağrısı dikkatlerden kaçacak ve Kur’an’ın vermek istediği mesaj hedefine ulaşmayacaktır. Nitekim toplumumuzda hutbe, vaaz ve dinî sohbetlerde dua söz konusu olduğunda, araştırılarak ulaşılmış bir sonuç olmaktan ziyade, ezbere dayalı olarak hemen bu âyet-i kerime akla gelmektedir. Hâlbuki âyet, kanaatimizce farklı bir mesaj vermekte ve bir bütün olarak ilgili muhatabına çağrısını iletmektedir. Ayrıca dil ve gramer bakımından da âyetin yapısı bu âyette yer alan iki cümleyi farklı kişileri muhatap alan iki ayrı cümle şeklinde okumaya müsait değildir. İlgili âyet, metin içi ve metin dışı bağlamları dikkate alınarak ve kendi içinde bir bütünlük oluşturacak şekilde değerlendirildiğinde, âyetin öncelikle ve özellikle Mekke müşriklerini ikaz edici mahiyette olduğunu söylemek isabetli olacaktır. Böylece, Allah ile birlikte putları da ilah edinen ve onlara da tazimde bulunan kimselerin O’nun katında hiçbir kıymetlerinin olmayacağı bildirilmiş olmaktadır. Furkân 25/77 âyetinin içerdiği bu açık mesajın, gerek ilk Kur’an sözlüklerinde gerekse klasik tefsirlerde karşılık bulduğu ve bu eserlerde âyetteki Allah’ın vahdaniyetine yönelik vurgunun ifade edildiği görülmektedir. Ancak ülkemizde tedavülde bulunan belli başlı Türkçe Kur’an meallerine bakıldığında, âyetin bağlamının dikkate alınmamasına bağlı olarak âyetteki tevhit vurgusunun ihmal edildiği anlaşılmaktadır.

İbn Hacer, Buhârî’nin hadislerde geçen garîb lafızları garîbu’l-Kur’ân alanının verileriyle açıkladığını, bu vesileyle Kur’ân ve hadisin tefsirini/şerhini birlikte gerçekleştirdiğini belirtmektedir. Nitekim “Buhârî’nin fıkhı bâb başlıklarındadır.” söyleminin de bu çerçevede düşünülmesi mümkündür. Dolayısıyla Buhârî’nin rivayetine yer verdiği âyeti veya rivayette yer alan âyeti açıkladığı, bu anlamda bir tür tefsir faaliyetinde bulunduğu ihsas edilmektedir. Bu araştırmada söz konusu yaklaşımlar ve Sahîh’in tefsir yoğunluğu sorunsal addedilerek cevap aranmaktadır. Öncelikle Sahîh-i Buhârî’nin ayırt edici nitelikleri ve bu niteliklerden mülhem tefsir ilmiyle ilişkisi ortaya konulmuştur. Buhârî’nin, rivayetleri ale’l-ebvâb tertip usulüne göre vermesinden, eserinin câmi‘ türüne ait olmasından, rivayetler arasında tercihte bulunup mezcetmesinden, filolojik tahlillere yer vermesinden ve bâblar/tercemeler üzerinden tercihlerini ortaya koymasından hareketle tefsir faaliyetlerinde bulunduğu çıkarımına ulaşılmıştır. Ayrıca eserinde rivayetle âyet arasında ilişki kurduğu, ortak paydalara işaret ettiği, muğlak ifadeleri veya garîb kelimeleri şerh/tefsir ettiği görülmüştür. Bununla beraber eserin tefsir ilmiyle doğrudan ilişkili kitâbları tespit edilmiş, bu vesileyle aralarındaki ilişki tahkim edilmiştir. Bed’ü’l-Vahy, Enbiyâ, Tefsîr ile Fedâilü’l-Kur’ân bölümlerinin doğrudan tefsir ilmiyle ilişkili olduğu, yoğun bir şekilde tefsir bilgisi ve tefsir faaliyeti içerdikleri sonucuna ulaşılmıştır. Bu bölümlerin kitâb isimleri ve bâb başlıkları tefsir ilmi açısından değerlendirilmiş, ulaşılan veriler sayısal ve oransal olarak kaydedilmiştir. Çalışma boyunca tarihsel veri analizi ve veri dökümü yönteminin kullanıldığı belirtilmelidir. Araştırmanın sonucunda Buhârî’nin, Bed’ü’l-Vahy bölümünde 16, Enbiyâ bölümünde 332, Tefsîr bölümünde 1514 ve Fedâilü’l-Kur’ân bölümünde ise 10 âyet olmak üzere toplamda Kur’ân’ın %30’una dair tefsir faaliyetinde bulunduğu, eserde dağınık halde bulunan tefsir bilgilerinin de hesaba katılması durumunda bu oranın %50’nin üzerine çıkacağı tespit edilmiştir. Diğer yandan Buhârî’nin, tefsir ilminin dilbilimsel ve dirâyet gibi usûllerini kullandığının, eserine ulûmu’l-Kur’ân ve Kur’ân tarihi temaları başta olmak üzere çeşitli tefsir bilgilerini taşıdığının, rivayetlerle âyetler arasında irtibat kurmaya hususi önem verdiğinin örnekler ve sayısal verilerle gösterilmesi ise çalışmanın diğer kazanımları olmuştur. Araştırmanın sonunda ise -buradaki çalışmanın kazanımlarıyla kısmen örtüştüğü için- Dâru’t-Te’sîl tarafından hazırlanan fihristin verileri tarafımızca gözden geçirilerek tablolaştırılmıştır. Böylece tablodaki verilerle tarafımızca ulaşılan verilerin mukayese edilmesine olanak sağlanmıştır.

Like all holy books, the purpose of the Qur'an revealed from the time it was sent down has been wondered and questioned what the divine purpose is. The addressee of the answers to the questions on this matter, albeit indirectly, has been the Qur'an itself. Those who wonder about the divine will in the revelation of the Qur'an, when they read it carefully and based on the rules of Arabic language and literature, will be able to find the answers to their questions in the Qur'an. Because the Qur'an is like a light/nûr, it illuminates the complete of the creatures of al-ghaib/unseen and shuhud/seen in our afak/outside and our innermost souls in a simile. With this characteristic, the Qur'an has been a source of mercy and guidance for all worlds and times, with its messages, since the first 'kun/be' command. The Qur'an presents this guidance by giving good news to believers and warning those who do not believe. The Qur'an reveals the nature and reasons for this good news and warning in many facts and stories, verse by verse, in a Qur'anic context, with Arabic linguistic concepts and expressions. When the Qur'an is read and scrutinized, it is seen that a significant part of the linguistic concepts and expressions in question are evident with the concept of "طاغوت/Taghut" and its explanations for Taghut. According to the statement of the Qur'an all the prophets were sent against Taghut and fought against it. When the essential qualities and functions of Taghut mentioned in the verses are evaluated altogether, although it is understood that Taghut is not just a person, object, or entity, it turns out that; Taghut is an opposite of absolute absences in the absolute existence of Allah. That is; Taghut is the opposite of the existence of asma-u al-husnâ/Allah's Beautiful Names. In this study, the concept of Taghut, mentioned in the muhkam/the entirely clear verses and especially the warning verses, which are wanted to be not believed and not followed has been emphasized. In this work, the quality, function, and meaning of Taghut described in the Qur'an, the past literature and the academic field in our age, and the qualities, functions, and meanings attributed to or attributed to it in daily life were analyzed in the axis of the Qur'an. According to the data obtained, although the dictionaries are valuable in providing information about the root meaning of the word Taghut, they cannot overlap with the semantic meaning defined by the Qur'an. The importance given to the word Taghut in dictionaries cannot go beyond specific examples experienced in the relevant periods, and its real meaning cannot be expressed. In the next part of this study, the results of those who researched Taghut, based on the Qur'an dictionaries, tafsir corpus, and narrations, were analyzed and interpreted under the main headings. Seen in the works in this category, they are derivatives of Taghut, not Taghut itself defined in the Qur'an. As a result of our research, although we accept the results obtained in the studies carried out in specific historical processes as correct, it has been revealed that the meanings given to Taghut about the derivatives of Taghut that appear in human life do not integrate with the meaning declared by the Qur'an. [ABSTRACT FROM AUTHOR]

The human being, who is responsible for the development, construction and improvement of the earth, can harm both himself and the environment by committing a mistake, sin or crime from time to time. This situation makes him guilty and sinful both in the eyes of people and in the eyes of Allāh. However, Allāh (cc) does not immediately punish people for their crimes. It gives the offender a certain time and opportunity to make up for his mistake. Taking advantage of this opportunity is expressed as repentance in the Qur'ān. In our research, lines and frames are focused on the relationship between the nature of sin and the nature of repentance. In this context, it is emphasized that repentance is not just a regret expressed verbally, but is a concept that originates not only with sinful believers but also with believers such as polytheists, hypocrites, and people of the book. As a result of the research, it was revealed that his sin was undergoing a unique process of repentance. The basic parts here are the nature of sin. For example, as revealed in the research, the colors of the repentance processes of polytheism, discord, hiding the truth or any other sin are different. Because what needs to be done during the repentance process is directly related to the nature of the crime committed. Since the mistakes made by believers, polytheists or hypocrites and the damages they cause are different in nature, their freedoms and rapid intervals are different from each other. While a repentant person cleans money from bad feelings and thoughts, he also continues to be a reliable part of the Islamic society. Reporting the crimes that continued after this process and the damages caused, and completing the record of contribution to the development, construction and improvement of the places with the good deeds to be committed. [ABSTRACT FROM AUTHOR]

In the Qur'ān, the word al-wajh (الوجه) refers -as mudāf- to both the word Allah and the essence of human in the sense of face, essence, direction and qibla. It is seen that there is no consensus on the meaning of this word in tafsīr sources and translations of the Qur'ān, and some of them are content to give only its literal meaning. Some Salafī scholars, who claim that there are no metaphors in the Qur'ān, accept the attribution of human organs such as hands, face and feet to Allah as they are, without interpreting them, and do not comment on their nature. Some groups described as Hashwiyya also make comments that amount to tashbīh and tajsīm in the context of this word. Ahl al-Sunnah scholars, on the other hand, give to the word al-wajh (face) the meaning of Allah's essence, His consent and qibla, depending on its context. If the word al-wajh is translated only with the word "face" without explanation, it is possible that it may lead to misunderstandings, tashbīh and anthropomorphic images of deities. In tafsīr sources and translations of the Qur'ān, it is important to give meaning to the verse in line with the meaning implied by the wording, the context of the verse and the relevant narrations in order to understand the divine intention correctly. In this study, the most appropriate meaning has been tried to be determined by examining the meanings given to the word al-wajh in tafsīr works and Turkish translations of the Qur'ān and by drawing attention to the meaning problem that occurs in the context of this word and the possible misunderstandings that this problem will cause. When the word alwajh is interpreted by taking into account its literal, metaphorical and connotative meanings and when it is referred to people, it means face, countenance, personality, essence, direction and qibla, and when it is metaphorically referred to Allah, it is understood that it expresses the meaning of His essence, existence, consent, contentment, His direction and qibla. [ABSTRACT FROM AUTHOR]

An important way to understand the Qur'ān correctly is to establish the relationship between the Qur'ān and the Sunnah and to do it correctly. The Prophet is the first and most important addressee of the Qur'ān. He is also a role model for the believers. Therefore, his interpretations and interpretations of the Qur'ān, as well as his actions and approvals, are very important. However, when establishing the relationship between the Qur'ān and Sunnah, it should be noted that the Sunnah and the verse are related to the same subject, and a comment of the Prophet in the form of istishhād should not be taken as an exegesis and cause misunderstanding of the verse. Easy understanding of the verses depends primarily on determining the time of their descent and the questions, problems and events that led to their revelation. This shows that understanding the verses is possible by knowing their external context. In addition, the fact that most of the verses were revealed in a group of verses rather than alone makes it necessary to identify this group of verses. In this study, information about the ways and methods of correct understanding of the Qur'ān in the context of verse 19/96 of Sūrat Maryam was given, the correct understanding of the verse was emphasized, and the external and internal context of the verse was tried to be determined. Then, the relationship between the Qur'ān and the Sunnah was discussed, the narrations that caused the verse to be misunderstood were examined, the importance of textual criticism was pointed out together with the chains of the narrations, and the issue of understanding the narrations correctly was emphasized. Then, in the exegesis of the verse, information was given about the exegesis/interpretations of the commentators who were influenced by the narrations or approached the verse with a literal and fragmentary approach and the commentators who drew attention to the external and internal context of the verse. In the end, it is stated that taking the hadiths in the form of istishhād as tafsīr causes misunderstanding of the verses, the correct meaning is lost or put into the background, and a significant number of commentators are influenced by such hadiths and deal with the verses in a way that is detached from their context. [ABSTRACT FROM AUTHOR]

Having been sent down from the Levh-i Mahfûz to Beytü'l-İzze and then the Holy Qur'an was revealed to the Prophet in sections. The process of the completion of the revelation, which took approximately 23 years, was shaped and completed in a gradual manner according to the needs of the people, taking into account their addiction rates in their habits, their psychological and sociological perceptions. This method used by the Qur'an has been regarded as one of the most effective methods particularly in the manner of prohibitions such as drink and interest, and in commands such as war and prayer. It also functioned in the removal of wrong behaviors and the establishment of the right ones in the context of moral principles. In this sense, the method of gradualism which was applied since the beginning of revelation should be drawn attention. This study aims to emphasize the fact that gradualism was also applied to the obligation of the hajj. As a methodology, the verses related to hajj were evaluated through the classical and modern tafsirs. Thus, this article covers the definition of the concepts and terms related to gradualism and, hajj, and it also tries to explain the verses regarding the hajj in the manner of gradualism in the hajj service. In short, this study aimed to emphasize the importance of the method of gradualism and to reveal how the method of gradualism was applied in the verses related to the hajj. [ABSTRACT FROM AUTHOR]

It is mandatory to consider the mindset of the first interlocutors of the Qur’an to understand the messages of Allah which will deliver people to peace in the end. That is because the divine message has been delivered in the language of its interlocutors and accordance with their culture and mindsets. Thus, to comprehend the message of the Qur’an as intended by Allah one would need to consider Meccan culture along with lingual analysis and dictionary knowledge. As it is known, pre-Islamic era Arabs were familiar with the concept “Allah”. This is apparent in the divine message as early as its first messages that it was speaking to a society that knew Allah and believed in Him. But, these polytheists, while embracing Allah as the highest deity, also took on other gods and worshipped them just as they worshipped Allah. Moreover, the daily life of Meccan people used to revolve around those idols and this polytheistic way of thinking was effective in their every deed. Polytheists of Mecca believed in these idols and acted as their servants because they believed that these idols could protect them from evil and disasters and provide them with everything they needed. We can gather from what we know about the era that the first interlocutors of the Qur’an had some sort of a “gods pantheon” that placed Allah at the top. Against this established status quo during the start of the revelation period, the Qur’an started a relentless struggle against polytheism to direct the Meccan people towards Tawhid. That’s why we need to try and understand the verses revealed in Mecca with this context in the back of our minds. Otherwise, we’d fail to deliver the theme of Tawhid in Turkish, the message that the Qur’an is intended to deliver to its interlocutor. An example case for this is the 77th verse of chapter Furqan. Indeed, in our society, when prayers are mentioned in sermons, lectures, and religious discussions this verse comes to mind immediately, relying on memorization purely, instead of being a result of a justified research. However, to my understanding, this verse carries a different message, and it delivers its call to its interlocutor as a whole. Furthermore, linguistically, and grammatically, the form of this verse is not suitable for interpreting the two sentences that make up the verse as two distinguished sentences that target two different sets of people. The verse in hand, when evaluated with an inner coherent by considering intra-textual and extratextual contexts, would be on point to claim that this verse, first and foremost, speaks to Meccan polytheists in a warning manner. Thereby, the Qur’an states those who take others as deities along with Allah and worship them too, bear no value in the eyes of Allah. This crystal-clear message of tawhid that Furqan 77 bears has been apparent in the first Qur’an dictionaries as well as classical tafsirs. However, when we look at many of the well-known Qur’an translations, we see that the message of tawhid has been overlooked due to the lack of interest in the verse’s context. [ABSTRACT FROM AUTHOR]

The Holy Qur'an is the last divine book and the last link in the chain of revelation. Sent for the guidance of mankind, the Qur'an aims at the salvation of its interlocutors in this world and the Hereafter. The last divine book was completed gradually over a period of twenty-three years. The verses and sūrahs were dictated by the Prophet (PBUH) to the scribes of revelation and the verses to be inserted between which verses of which sūrah were notified. In the meantime, the names of many surahs were specified and the Holy Qur'an took its final form with 114 surahs. As the Holy Qur'an has names, these suras also have names. In this context, some surahs have one name, some have two names, and some have more than one name. In this study, although subjective, six criteria were determined. These criteria are the first verses or word of the surah, a concise or strange word it contains, hurûf-u muqattaas, an important subject described in the surah or the main subject of the surah, a place mentioned in the surah or a special name. From this point of view, under which criterion 114 suras should be categorised is an issue that needs to be resolved. At the point of resolving this issue, it is of great importance to determine which criterion or criteria are taken as basis in the naming of suras. Due to its importance, in this study, the suras were categorised by classifying them under the determined criteria. As a result of this categorisation, it was determined which surah should be examined under which title. The aim of this study is to examine the sample suras within the framework of these criteria, which constitute the basis for the naming of the suras, and to draw attention to the criteria within which other suras should be evaluated. Literature review method is used in the article. In order to expand the study, some surahs were chosen as focal points, classical and modern tafsirs, works written on Ulûm al-Qur'an, history of tafsir and tafsir methodology books were scanned. In addition, other studies related to the subject have also been examined. The subject was explained in the light of the findings obtained as a result of the scanning. The research covers the explanation of issues such as the criteria taken as basis in the naming of the suras and for which suras these criteria are the main criteria. As a result of the study, it has been tried to determine which criteria are taken as basis when naming suras, how these criteria are used and which sura should be classified under which criterion. [ABSTRACT FROM AUTHOR]

The reasons for the writing of Qurʾānic translations are different. For this reason, the Qurʾānic translations have some methodological differences within themselves. These methodological differences cover a wide range from the structural features of the Qurʾānic translations to their content. In this sense, some of the Qurʾānic translations focus on the literal word, some focus on the meaning and interpretation, some prioritize the style, and some prefer to include more explanatory notes for a better understanding of the verses. In addition to these, another striking feature in terms of content in recent the Qurʾānic translations is the quotations from the Bible, both for comparison and to support some of the information in the verses. In this respect, the French translation of Muhammad Hamidullah's (d. 2002) "Le Saint Coran", which was translated into Turkish as “Aziz Kur’an”, has a very rich content. Unlike the other translations, this Qurʾān translation makes frequent references to the Bible and the sources of the Ahl al-Kitāb. Although there are some references to Zoroastrianism and the texts of Far Eastern religions in the translation, the most striking aspect of the translation is the intensity of the references to the Bible and the sources of the Ahl al-Kitāb. From this point of view, in our study, how should we understand the tendency to refer to the Bible, which is not common in the Qurʾānic translation literature, and is there a legitimate basis for this method? In the light of some questions such as "Does this method have a relationship with the phenomenon of referring to Israelite traditions (isrāʾiliyyāt)?", the possibility of referring to the Bible in Qurʾānic translations will be emphasised. In order to concretize the issues we have discussed in our study, the verses that are subject to attribution in the entire "Le Saint Coran" will be subjected to a thematic classification in terms of their subjects. In this way, it will be tried to show whether the message of the Qur'ān is better understood by reflecting these biblical references in the Qurʾānic translations. [ABSTRACT FROM AUTHOR]

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Research shows that Qur'anic studies in the West have navigated away from the Nöldekean-Schwallian paradigm in recent years. By using this paradigm, Western thinkers attempt to write the history of the Qur'an with the support of Islamic narrations. American orientalist Stephen Shoemaker claims that the revisionist school broke this paradigm and brought a new perspective to the field in 1977. Stating that the Nöldekean-Schwallian paradigm, which followed the standard Sunni Qur'anic history, blocked the field until the 1980s, Shoemaker criticizes Islamic narrations and does not take them as references. Shoemaker believes that the studies will not go beyond the Sunnī paradigm by using purely Islamic narrations. The author, who claims that the Qur'an emerged and was written in a political environment, argues that historians should consider the works of the surrounding cultures. Shoemaker, who uses the historical criticism method used in holy book readings in the West, focuses on what happened to the Qur'an rather than what the Qur'an tells us. Is it possible to write the history of the Qur'an by bypassing Islamic narrations? The main focus of this article is to reveal the answer to this question through Stephen Shoemaker's work Creating the Qur'an. The work, published in 2022, was seen by Fred Donner as a milestone for the field and stated that everyone working in this department should read it. Our study will ultimately discuss the impasses of Shoemaker's approach. In this context, the research will generally apply data collection, text, and discourse analysis methods. [ABSTRACT FROM AUTHOR]

Ibn Ḥajar states that al-Bukhārī explained the unfamiliar words (gharib) in the hadiths with the knowledge of the field of the Gharīb al-Qur'ān, thus realizing the exegesis/interpretation of the Qur'ān and hadith together. It is possible to consider the statement 'al-Bukhārī's fiqh is in the titles of Bâb' in this context. Therefore, it is implied that al-Bukhārī explains the verse that he narrates or the verse in the narration, and in this sense, he performs a kind of exegesis. In this study, these approaches and the tafsīr intensity of the Saḥīḥ are considered problematic and an answer is sought. In this respect, firstly, the distinctive features of Saḥīḥ al-Bukhārī and its relationship with the tafsīr based on these features have been revealed. It has been inferred that al-Bukhārī engaged in tafsir activities based on his method of arranging the narrations ale al-abwab/chapters order, the fact that his work belongs to the genre of jami', his preferences among the narrations, his philological analyses, and his preferences over al-abwab. In addition, it was observed that he established a relationship between the narration and the verse, pointed out the common denominators with the verse, and commented on ambiguous expressions or unfamiliar words in his work. Also, the books of the work directly related to the tafsīr have been identified and the relationship between them has been strengthened. It has been concluded that the chapters of Bed'u al-Waḥy, Anbiyā, Tafsīr and Fedāil al-Qur'ān are directly related to the tafsīr and contain intensive tafsīr information and exegesis. The book names and chapter titles of these chapters were evaluated in terms of the tafsīr, and the data obtained were recorded numerically and proportionally. It should be noted that historical data analysis and data transcription methods were used throughout the study. As a result of the research, Bukhārī's exegeted of 30% of the Qur'ān in total, including 16 verses in the chapter of Bed'u al-Waḥy, 332 verses in the chapter of Anbiyā, 1514 verses in the chapter of Tafsīr, and 10 verses in the chapter of Fedāil al-Qur'ān, and if the scattered tafsīr information in work is taken into account, this ratio will exceed 50%. On the other hand, showing that al-Bukhārī used linguistic and dirayah methods of tafsīr, that he carried various tafsīr information, especially the themes of ulum al-Qur'ān and the history of the Qur'ān, and that he attached particular importance to establishing a connection between narrations and verses, with examples and numerical data, were other achievements of the study. At the end of the study, the data of the index prepared by Dāru al-Ta'sīl was reviewed and tabulated, since it partially overlaps with the achievements of this study. Thus, it was possible to compare the data in the table with the data obtained. [ABSTRACT FROM AUTHOR]

One of the values and virtues that ensure the peace and happiness of human, created to fulfill the duty of worshiping Allah, in this world and the Hereafter, is the blessing of gratitude. In the Qur’an, which is a source of peace and healing, gratitude is used as equivalent to faith. For this reason, this article will delve into the indispensable importance of gratitude, which is the most basic factor ensuring a life full of peace and tranquility according to the Qur'an. It will also touch upon its indispensable significance in daily life. The unique and positive contribution of gratitude, as a value that connects people to life and adds meaning to it, will be emphasized in relation to the personality, development, maturity, mental-physical health, and living a virtuous and happy life of the human being, who was created in the best manner. The article will explain how living a happy and peaceful life depends on being deeply grateful to the Lord with every breath, and it will provide examples of the material and spiritual gains of gratitude. As a result of the study, it was observed that gratitude provides individuals with a high level of awareness and the ability to view life positively by appreciating Allah’s blessings and getting closer to Him. [ABSTRACT FROM AUTHOR]

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Vahiy, Yüce Allah’ın değişmez hakikatleri beyan etmek üzere insanlarla kurduğu bir iletişim olarak tanımlanabilir. İletişimde, verilen mesajların muhataplarca doğru anlaşılabilmesi için onların zihin yapıları, yaşayış biçimleri, tarihi ve kültürel arka planları göz önünde bulundurulmalıdır. Muhatabını dikkate almayan bir hitap onu etkileme ve zihin dünyasında değişikler yapma konusunda başarılı olamaz. Bu nedenle Yüce Allah, tarih boyunca insanlar arasından özel olarak seçtiği elçiler vasıtasıyla vahyi insanlara iletmiştir. Vahyin iletilmesi sırasında, insanların sahip oldukları nitelikleri ve içinde yaşadıkları toplumun ortak vasıfları, problemleri ve tarih, kültür gibi unsurları dikkate alınmıştır. Kur’an’da gerek geçmiş peygamberler ve kavimlerine dair anlatılarda gerekse Kur’an’ın ilk muhatabı Arap toplumunun tarihi bilgisine hitap eden, kültürel beğenilerine ve ortak sorunlarına değinen muhtevada muhatapların ortak yönlerinin öne çıkarıldığı görülmektedir. Kur’an ayetlerinde dikkat çeken bu durumun vahiy-muhatap ilişkisi bağlamında ele alınmasının gerekli olduğu açıktır. İslâmî ilimler alanında sözü edilen bu gayeye hizmet etmeyi amaçlayan bu çalışmada Kur’an ayetleri çerçevesinde vahyin muhatabı ile kurduğu ilişkide öne çıkarılan ortak nitelikler konu edilmiştir. Vahiy-muhatap ilişkisinde Kur’an’ın referans gösterdiği ortak yönler; peygamberlerin muhataplarınca tanınması, dil birlikteliği, ortak tarihi tecrübe, ortak kültür ve ortak sorunlara vurgu olarak tespit edilmiştir.

Allah, Kur’an’da, ibret alınması gereken pek çok olaydan bahsetmekte ve bunların kendi güç ve kudretine şahitlik ettiğini haber vermektedir. Bu sebeple öteden beri tefsirlerde, sağmal hayvanlardan ibret alınması gerektiğinden hareketle, sindirilmek için işkembede bulunan, gıdalarla kan arasından süzülüp gelen muhte-şem içecek olan sütten bahseden âyetler ele alınmış ve bu âyetlerden alınması gereken ibretin daha iyi orta-ya çıkması için sütün nasıl oluştuğuyla ilgili yorumlar yapılmıştır. Bu makalede, sütün oluşumundan bahse-den âyetten hareketle ilk dönemlerden başlamak üzere günümüze kadar sütün nasıl oluştuğuna dair yapılan yorumlar ele alınmıştır. Bu esnada, kaleme alınan ilk tefsirlerden itibaren, konuya yer veren eserlerde hem bilimsel bilginin ele alınış biçimi ve gelişimi hem de bu tür bilginin tefsirde kullanılış biçimi ortaya konul-maya çalışılmıştır. Bu açıklamalar, dini bilginin, Allah’ın peygamberleri vasıtasıyla gönderdiği âyetleri, bi-limsel bilginin ise Allah’ın evrene ve tüm varlığa nakşettiği âyetleri anlamaya yönelik bir faaliyet olduğu tezinden yola çıkılarak yapılmıştır. Böylece bilime taalluk eden hususların her devre göre farklılık arz ede-ceği gözler önüne serilmiş; bugünden geçmişe bakarak geçmişi yargılamanın doğru olmadığı gibi geçmişte söylenenleri vahiyle aynı kategoride değerlendirmenin de doğru olmayacağı üzerinde durulmuştur.

Kur’ân’daki yakın anlamlı kelimeler aynı manaya gelecek şekilde Türkçeye tercüme edilmektedir. Ancak ayetlerdeki siyaka göre değerlendirildiğinde bu kelimelerin aynı manaya gelmediği görülmektedir. Bu sebeple bu tür sözcüklerin geçtiği âyetlerin muhatabı ve hangi konudan bahsettiği tespit edilmelidir. Türkçeye “Kur’ân okuma” olarak çevrilen telâ, derase, rattele ve karae fiilleri yakın anlamlıdır. Araştırmamızda bu sözcükleri seçmemizin sebebi bunların yaygın kullanımında Kur’ân’daki mananın dikkate alınmamasıdır. Kur’ân’ın, Mushaf haline getirilmesinden sonra tarihi süreçte bu kelimeler sabit bir metni okuma çerçevesinde değerlendirilmiştir. Söz konusu kelimelerin anlamının âyete göre değiştiğinin tespit edilebilmesi için öncelikle âyetlerin tarihî bağlamı belirlenmeli ve dilsel kullanımları araştırılmalıdır. Ne var ki gerek vücûh kitaplarında gerekse tefsirlerde söz konusu kelimelerin kullanımları ve anlamları yeterince dikkate alınmamıştır. Bu durum Türkçe meallere de yansımış, ilgili lafızların anlam incelikleri ve muhatap değişkeni göz ardı edilmiştir. Belirlediğimiz çerçeveye bağlı olarak bu kelimeleri tefsir kaynaklarından araştırdık. Ulaştığımız verilerin vücûh edebiyatı eserlerindeki karşılığını inceledik. Bu edebiyatta zaman zaman muhatap bilgisi ve anlam inceliği dikkate alınmadığı için dakik bir mana verilmediğini tespit ettik.

Arap dilinin kalıplarıyla nazil olan Kur’ân’ın hazif, îcâz, izmâr ve ihtisârlı söz yapıları, onu anlamaya çalışan dolaylı muhataplar için en temel problemler arasında yer almıştır. Bu nedenle geleneğimizde yer alan tefsir eserleri doğru anlamı açığa çıkarmak için isim, fiil, harf, cümle vb. metinde söylenmemiş kelime yapılarını tespit, tayin ve takdir etme tasarruf ve çabalarıyla dolu olduğu görülür. Müfessirler ve dilbilimciler, tüm emek ve eforlarını doğrudan murâd-ı ilâhîyi istinbada sarf etmek yerine, tam tersine, büyük oranda Kur’ân âyetlerinin mevcut dizimindeki boşlukları doldurma, eksiltileri tayin, tespit ve takdir etmeyle meşgul olmuşlar, âyetlerin söz dizimini, ibare ve ifadelerini âdeta yeniden inşa etme çabası içine girmişlerdir. Çünkü metindeki hazifli ifadeler, mevcut hâlleriyle doğru anlamı dolaylı muhatapların zihnine aktarmada yetersizdir. O bakımdan hazifli bu ifadeler, kimi dilbilimciler tarafından kelâmda bir kusur, bir zaaf olarak da görülmüştür. Dolayısıyla bu araştırmada, az sözle çok anlam ifade eden Kur’ân’ın hazifli ifade yapıları incelenmiştir. Bu hazifli ifadeler, Kur’ân’ın ilâhî kaynağıyla mı yoksa o dönem Arapların sözlü hitaplarında, yazınsal türlerinde gözettikleri edebî zevkleriyle, îcâz ve ihtisârlı söz söyleme âdet ve alışkanlıklarıyla mı ilişkilidir? Araştırmada bu konu irdelenmiştir. Gerek geleneğimizde gerekse de günümüz akademik çalışmalarda Kur’ân’ın hazifli söz yapıları edebî, nahvî ve belâğî açıdan ele alınmış olsa da bu söz yapılarının 7. yüzyıl Hicaz bölgesi Araplarının edebî zevk, dili kullanım âdet ve alışkanlıklarıyla ilişkisi ne yazık ki henüz ele alınmamıştır. O nedenle otantik ve özgün olduğunu düşündüğümüz bu çalışmanın alanına yeni katkılar sunacağını ümit etmekteyiz. Literatür taraması yönteminin kullanıldığı bu araştırma neticesinde, Kur’ân’daki hazifli yapıların, o dönem Arapların kelâm zevkleriyle, dili kullanım âdetleriyle ilişkili olduğu görülmüştür.

Kendisinde tefsir ilminin kavramsal çerçevesinin çizildiği ve tefsirde kullanılan başlıca kuralların ele alındığı ulûmü’l-Kur’ân alanında erken dönemlerden itibaren müstakil eserler telif edilmiştir. Bu eserlerden bazıları, tefsir ilminin mahiyeti, işlevi, metodolojisi ve diğer şer‘î ilimlerle ilişkisine dair önemli tespitler yaptıklarından kurucu metinler olarak öne çıkar. Tasavvuf, tefsir, kelâm ve hadis ilimlerinde söz sahibi olan Hâris el-Muhâsibî’nin Fehmü’l-Ḳurʾân isimli başyapıtı da bu eserlerden birisidir. Muhâsibî, filolojik ve şer‘î ilimlerin sistematik bir yapı kazandığı, ekollerin doğup geliştiği bir dönemde yaşamış bir müelliftir. Gerek Muhâsib’i’nin çok yönlü ilmî derinliği ve yaşadığı dönemin gerekleri gerekse eserin karakteristik özellikleri, Fehmü’l-Kur’ân’ı sorunsalı, muhtevası ve üslubu açısından alanın diğer eserlerinden ayrıştırır. Fehmü’l-Ḳurʾân’ın iki ana bölümden oluştuğu söylenebilir. Birinci bölümde kelâm, anlam, akıl konuları, mahiyet soruşturmasına tabi tutulur. İkinci bölümde ise kelâmın dilbilimsel yönü öne çıkarılarak muhkem-müteşâbih, nesih ve üslûbü’l-Kur’ân başlıkları altında Kur’an’ın muhteva ve üslûbu konu edilir. Muhâsibî bu eserde Kur’an’ı nasıl anlamalıyız? sorusundan önce okuyucuya Anlaşılmaya çalışılan şey tam olarak nedir? ve Anlam nedir? sorularını sormasını önerir. Bu sorulardan birincisi Ben kimim? sorusunu da içkindir. Başka bir ifadeyle Fehmü’l-Kur’ân’ın birinci sorunsalı, anlam(a) bağlamında mütekellim-hitap-muhatap üçlüsünün ve bu üçlünün arasındaki bağlantının neliğidir. Ulûmü’l-Kur’ân kaynakları büyük ölçüde epistemolojik ve metodolojik düzeyde Kur’an’ı anlamanın nasıllığına odaklanırken Fehmü’l-Ḳurʾân’da Kur’an’ı anlamanın neliği sorunsallaştırılır ve ahlak terbiyesi ile yetkinleşen bir akıl ve anlam teorisi inşa edilir. Böylece eserin kavram sorgulamaları müellifin varlık felsefesine uzanır. Bu ayrıcalıklarına rağmen Fehmü’l-Kur’ân’ın sonraki dönemlerde tefsir usulünün temel kaynakları arasında belirgin bir yer edinememesi şaşırtıcıdır. Bunda eserin, ahlâkî olgunlaşmanın merkeze konumlandırıldığı bir anlam teorisini kuramsallaştırmasının etkin olduğu söylenebilir. Bu araştırmada, Muhâsibî’nin Fehmü’l-Ḳurʾân’la alana kattığı özgün değer ortaya çıkartılmaya çalışılırken, tefsir ilminin sistematik yapısı, diğer şer‘î ilimlerle bağlantısı, Allah’ın kelam sıfatı-dil ilişkisi gibi konular problematik hale getirilmiş, hipotez bağlamında çözümlenmiştir. Bu bağlamda Muhâsibî’nin Fehmü’l-Kur’ân isimli eserinin oldukça erken bir dönemde, tefsir metodolojisinin kavramsal çerçevesini, şer‘î ilimlerin otantik yapısıyla ilişkilendirerek çizdiği tespit edilmiştir. Fehmü’l-Kur’ân’ın tefsirin, ilimler hiyerarşisi içerindeki konumuna ve diğer şer‘î ilimlerle ilişkisine dair önemli işaretler taşıması, geleneksel paradigmanın kodlarını tespitte eserin değerini artırmaktadır. Metin analizinde tümevarım, söylem analizinde tümdengelim yöntemlerinin kullanıldığı araştırmada, Fehmü’l-Ḳurʾân’ın geleneksel paradigmayı şekillendiren ve şer‘î ilimlerin otantik yapısını resmeden bir kurguya sahip olduğu tespit edilmiştir

Sözlükte ‘bir şeyin üst üste zikredilmesi, lafız ve mana yönüyle yenilenmesi’ anlamına gelen tekrarlar, Kur’ân’ın en temel üslup, hitap ve metinsel yapı özellikleri ve aynı zamanda müfessirleri uğraştıran yapısal sorunları arasında yer almaktadır. Pek çok ayette isim, fiil ve harf türünden tekrar eden kelimeler, aynı şekilde tekerleme gibi gelen cümle ve terkipler bu kabildendir. Kur’ân’daki tekrarların geleneğimizde birtakım faydaları tadat edilmiş olsa da kimileri tarafından bunun iyi, fasih bir kelam için bıktırıcı, herhangi bir faydadan uzak, muciz bir kelama yakışmayan söz afet ve ayıplarından olduğu da dile getirilmiş, aynı zamanda, Kur’ân nazmının bozuk, zayıf oluşuna ve onun nazmında karışıklığın varlığına delalet eden şeylerden olduğu da ileri sürülmüştür. O bakımdan kıyasi dil ölçülerini, kasr ve îcâzı esas alarak kimileri tekrarı kelam ayıplarından, tam tersine kimileri de bunu, itnâb türlerinden sayarak bir ayıp değil de sanatsal bir güzellik olarak kabul etmişlerdir. Kimileri de her iki görüşü de birleştirerek tekrarı bazen güzel bazen de kabîh (çirkin) olarak görmüşlerdir. Dolayısıyla bazı makam ve hâllerde güzel, bazı makam ve hâllerde ise çirkin görülen tekrar, anlamda değil de sadece lafızlarda yahut lafızlarda değil de sadece anlamda ise güzel görülmüş, hem lafız hem de anlamda ise bizzat başarısızlık ve problem, yapısal ve söz dizimsel sorun olarak addedilmiştir. O bakımdan geleneğimizde kadim tefsir metinlerine şöyle bir göz atıldığında, bu metinlerin, doğru anlamı deşifre etmek için tekrarlı kelime ve cümle yapılarını tespit, tayin ve takdir etme tasarruf ve çabalarıyla dolu olduğu görülür. Bu nedenle edipler, dilbilimciler ve müfessirler, kelamda tekrara fazla yer verilmemesini, kelamın fesâhat şartlarından addetmişlerdir. Bütün bunlarla birlikte geleneğimizde kimileri de tekrar eden bu ifadeleri, bir problem olarak değil de ilâhî, aşkın bir üslup olarak ele almışlar ve bunda bir hikmet, anlamla ilgili edebî bir nükte ve bir sır aramışlardır. Tam tersine bazıları ise, Kur’ân’ın, o dönem Arapların dili kullanım kalıplarında nazil olduğunu, ilâhî mana ve mesajın onların kelamlarında, nasihat ve hitabelerinde geçen söz kalıp ve üslupları üzere teşekkül ettiğini, Kur’ân’da tekrar eden kalıpların benzerlerinin onların şiirlerinde de yer aldığını ileri sürmüşlerdir. Bu nedenle, bu tekrarları, nüzûl dönemi Hicaz bölgesi Arapların günlük konuşmalarında ve yazın türlerindeki dili kullanım âdet ve alışkanlıklarıyla, edebî zevkleriyle ilişkilendirmişlerdir. Dolayısıyla, geleneğimizde bazı bilginler tarafından ileri sürüldüğü gibi, bu tekrarlar, gerçekten bir kelam ayıbı mıdır? Ya da sanatsal bir güzellik midir? Yahut nüzûl dönemi Arapların bilmedikleri, aşina olmadıkları ve dahi duymadıkları, çeşitli anlam inceliklerini içinde barından yapılar mıdır? Yoksa tam tersine o günkü Arapların günlük kelam kalıp ve kullanımlarında, yazınsal türlerinde mevcut ve maruf olan, lügavî örf ve âdetleri, edebî zevkleri çerçevesinde teşekkül ve tecessüm etmiş ifade kalıpları mıdır? İşte bu makalede, söz konusu soru ve sorunlar çerçevesinde, Kur’ân’daki tekrarların, nüzul dönemi Arapların dili kullanım âdetleri, edebî zevkleri, lügavî kültürel antropolojik yapılarıyla ilişkisi, irdelenmektedir. Dolayısıyla mevcut akademik çalışmalardan farklı, özgün ve otantik olduğu düşünülen ve literatür taraması yöntemi kullanılan bu araştırma neticesinde, Kur’ân’daki tekrarların hitap/metinsel yapı açısından ‘nüzûl dönemi Arapların edebî zevkleriyle, lügavî örf ve âdetleriyle ilişkili ifade yapıları’ olduğu açıkça anlaşılmaktadır.

Kur’an ayetlerinin anlaşılması ve yorumlanması konusunda tarihten günümüze kadar birçok ihtilaf meydana gelmiştir. İlk bakışta anlamı net gibi görünen bir ayetin yorumunda detaylar gündeme geldiği ve konunun keyfiyetine dair görüşler ortaya konulduğu zaman ayetin yorumunda daha fazla ihtilaf meydana gelmektedir. Çünkü ayetin kime hitap ettiği, ayetle kastedilenlerin kim olduğu, ayetin hangi zamansal bağlamda indiği ve ayetin ortaya koyduğu durumlar herkes için aynı geçerliliğe sahip olup olmadığı konusu yorumda farklılığın derinleşmesine sebep olmaktadır. Bu ihtilaflar bazen yorumda çeşitliliği beraberinde getirirken bazen de birbirleriyle uzlaştırılması mümkün olmayan, birbirlerinden oldukça kopuk ve birbirlerini kökten reddeden görüşler de olabilmektedir. “Sizden Herkes Cehenneme Uğrayacaktır” ayetinin yorumunda ayette kastedilenlerin kimler olduğu, cehenneme girişin mahiyetinin ne olduğu ve bu ayetin kapsamına kimlerin girdiği konusunda birbirinden farklı birçok görüş ortaya konulmuştur. Müfessirler Kur’an’ın bütünlüğü içerisinde bu ayetin yorum olarak nereye konumlandırılacağı konusunu çözmek için birtakım delillere başvurmuşlar ve bir kanaate ulaşmışlardır. Kimisi bu ayetin sadece inkârcılara yönelik olduğunu söylemiş kimisi de bu ayetin herkesi kapsayan bir ayet olduğunu ancak inananların cehenneme girişinin geçici bir giriş olup azap amacı taşımadığını söylemiştir. Bu çalışma “Sizden Herkes Cehenneme Uğrayacaktır (Ve İn Minküm İllâ Vâriduhâ)” ayetinin yorumu hakkında ortaya çıkmış ihtilafları ortaya koymayı ve bu ihtilafları v-r-d fiilinin semantik analizi bağlamında değerlendirmeyi amaçlamaktadır. Çalışmamızda öncelikle v-r-d fiilinin etimolojik yapısını incelenmiş ve kelimenin sözlük anlamı ortaya konulmuştur. Sonra bu kelimenin nüzul öncesindeki anlamını tespit etmek için cahiliye şiirlerinde bu fiil kökünün taşıdığı anlamları tespit edilmeye çalışılmıştır. Ardından bu fiil kökünün Kur’an’da geçtiği yerler incelenmiş ve geçtiği bağlamlardaki anlamlara işaret edilmiştir. Sonraki aşama olarak “Sizden Herkes Cehenneme Uğrayacaktır” ayetinin yorumuyla alakalı günümüze kadar gelen ihtilaflar ortaya konulmuştur. Bu ihtilaflar da Kur’an’ın ilk muhataplarından gelen tefsir rivayetlerinden başlanarak günümüze kadar yazılmış klasik ve modern tefsir çalışmalarına sıklıkla müracaat edilerek ortaya konulmaya çalışılmış ve bu ihtilaflar kendi içerisinde tasnif edilerek sunulmaya çalışılmıştır. Akabinde ayette geçen v-r-d fiilinin semantik analizinden elde edilen veriler göz önünde bulundurularak ayetin yorumuna katkı sunulmaya çalışılmıştır. Netice olarak da hiç kimse istisna edilmeksizin bütün insanların cehenneme uğrayacağından bahseden bu ayette neden bu fiil kökünün tercih edildiği konusu tartışılmıştır.

In this study, the nature of the relationship between the mind and the heart in the Qur'an and the essential roles of these two constituent elements on the way to becoming a perfect believer are examined, and the relationship dimensions of these two vital abilities in the process of becoming a perfect believer and their level of connection with the metaphysical world are examined. The study was conducted with a qualitative research method centered on the Qur'anic text. The sources used in the research were systematically scanned by document analysis method and the data obtained were evaluated within the framework of the basic principles and principles of the field. While investigating the issue of the relationship between the mind and the heart, firstly, early Islamic sources were consulted, and in the second stage, current studies were consulted. In this context, a Qur'anic versecentered method of investigation was followed based on ancient and contemporary sources. The main theme of the study is whether the ability of reason, which makes man superior to other beings, is under the control of the heart and the roles of the mind and heart in determining the will of faith and disbelief. The element that makes man superior to other beings is hidden in his possession of reason. The human being will be held responsible for his words and actions due to his possession of reason and will. Intellect is a means of knowing, understanding, comprehending and reasoning. This superior ability collects and synthesizes the information obtained through the senses. The scientific data supplied through the basic means of acquiring knowledge is perceived through the filter of the heart, the basic seat of understanding and reasoning. Contrary to popular belief, the Qur'an states that the heart is the primary seat of understanding and comprehension. According to the majority of Islamic scholars, the heart's function of comprehension is provided by an auxiliary force or it directs the intellect to perform the functions of knowing and understanding. While the intellect deals with knowledge in the material world, the heart deals with the elements of the unseen world. Man's eternal bliss and salvation depends on his faith in God. Faith is manifested in the heart. The heart is the capital of the human state. The heart is darkened and sealed as a result of immoral acts and becomes spiritually dysfunctional. Positive and correct behaviors, on the other hand, equip the heart to hear the messages of truth and reality. On the other hand, attitudes and behaviors in the opposite direction lead the owner to denial. [ABSTRACT FROM AUTHOR]

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Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)