Bir itirafla ba\u015flayay\u0131m. Bir\u00e7ok yaz\u0131, ilgili oldu\u011fu konuda son s\u00f6z\u00fc s\u00f6yleme iddias\u0131 ta\u015f\u0131r. Bu onlardan biri de\u011fil. Daha niye zaman\u0131m\u0131z\u0131 al\u0131yorsun demeyin. Kur\u2019an\u2019a dair yorumlar\u0131m\u0131z belki bir \u00f6m\u00fcr de\u011fi\u015fkenlik g\u00f6sterecek. Kulak yerine beynini kullananlar, hayat boyu vahiyle zihinsel bir gerilim i\u00e7inde olacaklar. Kur\u2019an\u2019\u0131n farkl\u0131 y\u00f6nlerine ili\u015fkin gizli sorular, sorgulamalar, meraklar ve tevakkuflar\u2026<\/p>\n\n\n\n
Bir\u00e7ok ki\u015fi gibi bu karde\u015finiz de y\u0131llarca Kur\u2019an\u2019\u0131n her lafz\u0131n\u0131n b\u00fct\u00fcn zaman ve kesimlere hitap etti\u011fine, ideal hayat i\u00e7in onun h\u00fck\u00fcmlerinin birebir uygulanmas\u0131 gerekti\u011fine, onu anlama noktas\u0131nda her t\u00fcr problemin bireylerin ya da \u00e7a\u011f\u0131n takvadan uzakl\u0131\u011f\u0131ndan kaynakland\u0131\u011f\u0131na filan inand\u0131. Kur\u2019an\u2019la aram\u0131zdaki duygusal so\u011fukluk, onun inan\u00e7lar aras\u0131 keskin ayr\u0131m\u0131n\u0131n 21. y\u00fczy\u0131l d\u00fcnyas\u0131nda ba\u011fnazl\u0131k olarak alg\u0131lanmas\u0131, tehditsel ifadelerinden \u015fiddet dilini benimsedi\u011fine dair kanaatler bizim iman eksikli\u011fimizden m\u00fctevellit hususlard\u0131. \u00d6yle ya iman\u0131 daha muhkem olan ilk M\u00fcsl\u00fcman nesillerin bu t\u00fcr problemleri yoktu.<\/p>\n\n\n\n
Neden sonra, yeni yeni anlamaya ba\u015flad\u0131m ki sorun asl\u0131nda ne b\u00fct\u00fcn\u00fcyle bizde ne de Kur\u2019an\u2019da. Onunla kurdu\u011fumuz ili\u015fkide, onu anlay\u0131\u015f \u015feklimizde, onun bize yanl\u0131\u015f tan\u0131t\u0131lmas\u0131nda\u2026 Elbette yozla\u015fman\u0131n f\u0131trata, teknolojinin do\u011faya set vuru\u015funun vahiyden istifade edemeyi\u015fimizde rol\u00fc var; lakin tek ba\u015f\u0131na bunlar meseleyi izaha kabil de\u011fil. \u015euras\u0131 do\u011fald\u0131r: Kutsal kitap da olsa her yaz\u0131l\u0131 metin, y\u00fczy\u0131llar\u0131n siyasi, k\u00fclt\u00fcrel, sosyal de\u011fi\u015fimi alt\u0131nda zay\u0131flar. Toplumu silkeleyen g\u00fcc\u00fc, \u00e7ok c\u00fczi bireylere feyz vermeye geriler. Ge\u00e7en y\u00fczy\u0131llarla birlikte, kitab\u0131n ger\u00e7ekte demek istedikleriyle onun ne dedi\u011fine dair yap\u0131lan yorumlar\u0131n aras\u0131ndaki makas a\u00e7\u0131l\u0131r. Bu durumda yap\u0131lmas\u0131 gereken, o mesajla aram\u0131zda olu\u015fan her t\u00fcr tozu, sisi da\u011f\u0131tacak bir temizlik operasyonu, bir ay\u0131klama i\u015flemidir. Ba\u015fka ifadeyle, Kur\u2019an\u2019\u0131n ilk muhataplar\u0131na d\u00f6n\u00fc\u015f hamlesidir. Neyin su neyin serap, neyin duvar neyin sis oldu\u011funu ayr\u0131\u015ft\u0131racak bir hamle\u2026<\/p>\n\n\n\n
Bug\u00fcn Kur\u2019an\u2019la tam da yapamad\u0131\u011f\u0131m\u0131z \u015fey bu. Kur\u2019an\u2019\u0131 her s\u00f6zc\u00fc\u011f\u00fcyle, her a\u00e7\u0131dan \u00f6ylesine b\u00fct\u00fcn zaman ve zeminlere \u015famil addediyoruz ki ona dokunam\u0131yoruz bile. Ona el at\u0131p da bize hayat verecek ruhsal g\u0131day\u0131 se\u00e7ip \u00e7\u0131karam\u0131yoruz. Belki Kur\u2019an diyerek yak\u0131n mesafede durmaktan \u00e7ekindi\u011fimiz mesaj b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn bir k\u0131sm\u0131 be\u015ferin yorumu, insan\u00ee katk\u0131, onu da bilmiyoruz. Ya\u015fant\u0131n\u0131n d\u0131\u015f\u0131na atmak i\u00e7in bir \u015feyi tabula\u015ft\u0131rman\u0131n g\u00fczel \u00f6rne\u011fidir bu. Evde tavan aras\u0131nda kald\u0131r\u0131lan \u00e7ok de\u011ferli eski e\u015fyalar gibi. Hat\u0131ra doludurlar, ata yadig\u00e2r\u0131d\u0131rlar; di\u011fer yandan g\u00fcn\u00fcn birinde toplan\u0131p \u00e7\u00f6pe at\u0131lmay\u0131 bekliyorlard\u0131r. Neden? \u00c7\u00fcnk\u00fc i\u015flevsizdirler. Kalpteki yerleri bir t\u00fcrl\u00fc prati\u011fe ta\u015famaz. Nihayetinde zaman\u0131n kullan\u0131lmayan \u015feyleri \u00e7\u00fcr\u00fc\u011fe \u00e7\u0131karma kanununa kar\u015f\u0131 direnemezler. Bug\u00fcn ve yo\u011fun olarak gelecek nesiller i\u00e7in Kur\u2019an b\u00f6yle bir hale gelecek. Estetik ya da mistik tatminden \u00f6te, somut ya\u015fant\u0131m\u0131za faydas\u0131 olmayan \u00e7ok de\u011ferli bir vitrin e\u015fyas\u0131\u2026<\/p>\n\n\n\n
Kur\u2019an\u2019a dair bug\u00fcn neden yeni \u015feyler s\u00f6ylemek laz\u0131m?<\/strong><\/p><\/blockquote>\n\n\n\n
Birazdan okuyaca\u011f\u0131n\u0131z maddelerin ekserisi, geleneksel Kur\u2019an metodolojisinde yer almaz. Daha do\u011frusu ge\u00e7mi\u015f d\u00f6nemlerin konjonkt\u00fcr\u00fcnde bunlara yer verilmesine ihtiya\u00e7 yoktur. Kur\u2019an\u2019\u0131n n\u00e2sih ve mens\u00fbhunu bilmek, Arap\u00e7an\u0131n dil inceliklerine; mecaz ve kal\u0131p deyi\u015flerine vak\u0131f olmak, Cahiliye Araplar\u0131n\u0131n \u00f6rf ve adetlerinden haberdarl\u0131k, ayetlerin husus\u00ee sebeb-i n\u00fcz\u00fcllerinin incelenmesi, ayetleri Hazreti Peygamberin (s.a.v) fiil\u00ee \u00f6rnekli\u011fiyle birlikte de\u011ferlendirmek.., b\u00fct\u00fcn bunlar klasik tefsir usul\u00fc k\u00fclliyat\u0131nda Kur\u2019an\u2019\u0131 anlamak i\u00e7in gerekli donan\u0131mlard\u0131r. Y\u00fczy\u0131llar boyunca, \u00f6zellikle Araplar bu \u015fartlara a\u015fa\u011f\u0131 yukar\u0131 haiz olduklar\u0131nda vahiy memba\u0131ndan istifade etmekteydiler.<\/p>\n\n\n\n
Bug\u00fcne geldi\u011fimizde ayn\u0131 istifadeyi sa\u011flamak i\u00e7in s\u00f6z konusu \u015fartlardan \u00f6te, daha k\u00fcll\u00ee y\u00f6nlendirmeye, daha cesur te\u015febb\u00fcslere ihtiyac\u0131m\u0131z var. Neden? \u00c7\u00fcnk\u00fc \u0130slam\u00ee ya\u015fant\u0131yla toplumsal ba\u011f\u0131m\u0131z kopar\u0131ld\u0131. Yaz\u0131l\u0131 kaynaklar d\u0131\u015f\u0131nda nesilden nesile s\u00f6zl\u00fc ve fiil\u00ee olarak aktar\u0131lan vahiy m\u00fcktesebat\u0131, M\u00fcsl\u00fcmanl\u0131k hissiyat\u0131, toplumsal reaksiyonlar bir as\u0131rdan fazla bir s\u00fcredir kesintiye u\u011frad\u0131. Kur\u2019an\u2019\u0131n canl\u0131 gelene\u011fiyle millet olarak irtibat\u0131m\u0131z kopar\u0131l\u0131nca, bu gelene\u011fin vahy\u00ee hissiyat\u0131ndan, kutsalla duygusal ba\u011f\u0131n\u0131n verdi\u011fi bereketten mahrum kald\u0131k. \u015eimdi yapmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u015fey, t\u00fcm bu imk\u00e2nlardan yoksun \u015fekilde teorik d\u00fczlemde Kur\u2019an\u2019la sahih bir ili\u015fki tesis etmeye yeltenmek. Ve tabi o ba\u011f\u0131 koruyan \u00f6nceki d\u00f6nemlerin \u015fartlar\u0131 uyar\u0131nca, Kur\u2019an\u2019\u0131 anlamaya dair eski usullerle\u2026<\/p>\n\n\n\n
Dolay\u0131s\u0131yla g\u00fczel insanlar, yeni \u015fartlar\u0131n s\u00f6z konusu oldu\u011fu bug\u00fcn yeni a\u00e7\u0131l\u0131mlar getirmeliyiz ki Kur\u2019an\u2019la arzulad\u0131\u011f\u0131m\u0131z manev\u00ee hissiyata kavu\u015fal\u0131m. Bu noktada Kur\u2019an\u2019\u0131n ilk muhataplar\u0131n\u0131 olu\u015fturan sahabelerle ayn\u0131 pozisyonda konumlanmal\u0131y\u0131z; zira onlarla \u00e7ok ortak yan\u0131m\u0131z var. \u0130ki ku\u015fa\u011f\u0131n Kur\u2019an\u2019dan ihtiyac\u0131 bilgiden \u00e7ok his, nakilden \u00e7ok \u00f6zdeneyim, kendi i\u00e7inde olanca \u00e7e\u015fitlili\u011fine kar\u015f\u0131n d\u0131\u015f d\u00fcnyaya kar\u015f\u0131 tek v\u00fccutluk\u2026 San\u0131lan\u0131n aksine Kur\u2019an\u2019\u0131n ilk muhataplar\u0131 olan ideal m\u00fcminler, vahyin meram\u0131n\u0131, kabukla \u00f6z\u00fcn\u00fc \u00e7ok iyi ayr\u0131\u015ft\u0131rarak ruhlar\u0131na yarayacak besine d\u00f6n\u00fc\u015ft\u00fcrd\u00fcler. Bug\u00fcn modernist yaftas\u0131 yiyen bir\u00e7ok ayet yorumu ya da hukuk\u00ee kanaat, onlara i\u00e7in dikkat \u00e7ekmeyen s\u0131radan ki\u015fisel g\u00f6r\u00fc\u015flerdi. Bug\u00fcn as\u0131l olanla teferruat\u0131 birbirine kar\u0131\u015ft\u0131rd\u0131\u011f\u0131m\u0131z i\u00e7in fikr\u00ee ya da k\u00fclt\u00fcrel \u00e7e\u015fitlilik en b\u00fcy\u00fck tehlike haline gelivermi\u015ftir.<\/p>\n\n\n\n
Bu noktada kim onlar\u0131 y\u00fcreklendirdi? Yolu ilk a\u00e7an ku\u015fkusuz Peygamber Efendimiz. Nass\u0131n akan hayat\u0131 engellemesine, m\u00fcminlerin s\u00fcrecin gerisine d\u00fc\u015fmelerine izin vermedi. Kur\u2019an\u2019\u0131n \u00f6z\u00fcne de\u011findi\u011fi \u0130slam\u00ee vecibeleri \u015fartlara g\u00f6re d\u00fczenledi. Namaz vakitlerini \u00e7o\u011faltt\u0131, zek\u00e2ta mal ve nisap s\u0131n\u0131r\u0131 belirledi, yeni had cezalar\u0131 tenfiz etti, sava\u015fta farkl\u0131 stratejiler geli\u015ftirdi, muhalif g\u00fc\u00e7lerle de\u011fi\u015fik diplomasiler denedi. Bunlar\u0131 g\u00fcn\u00fcm\u00fczde birebir o devirdeki say\u0131 ve \u015fekilde s\u00fcrd\u00fcrmek, ibadeti en b\u00fcy\u00fck tuza\u011f\u0131 olan \u00e2dete evirmektir; i\u00e7lerini bo\u015faltmakt\u0131r. Peygamberimiz elbette bunlar\u0131 yine do\u011frudan vahiyle ya da vahiyden edindi\u011fi ferasetle yapt\u0131. Vahiy bunu \u00f6n g\u00f6r\u00fcyordu zaten. Kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131z problemleri tevhid mayas\u0131nda; akl-\u0131 selimle, temiz vicdanla yo\u011furun diyordu. \u0130\u015fte size \u00f6rnek Kur\u2019an. Buna g\u00f6re \u00f6l\u00e7\u00fcn bi\u00e7in, mezuray\u0131 buradan tutun diye emrediyordu.<\/p>\n\n\n\n
Dedi\u011finizi duyar gibiyim: Ama o peygamber! Hay\u0131r, do\u011fru cevap bu de\u011fil! Do\u011frusu, bunlar\u0131n i\u015fin \u00f6z\u00fc olmad\u0131\u011f\u0131, M\u00fcsl\u00fcmanlar\u0131n yarar\u0131na g\u00f6re de\u011fi\u015fkenlik arz edecekleri ger\u00e7e\u011fi. Peygamberin bir \u015feyi yap\u0131yor olmas\u0131, onun \u00f6rnekli\u011finin bir zorunlulu\u011fu olarak pe\u015finden giden ilim ve hikmet sahibi M\u00fcsl\u00fcman \u00f6nc\u00fclerin de o inisiyatifi pek\u00e2l\u00e2 kullanabilece\u011fi anlam\u0131na gelir. B\u00fct\u00fcn bunlar vahyi, nass\u0131n dar bo\u011faz\u0131na hapsetmeden ya da nass\u0131 motomot manas\u0131na hasretmeden \u00f6n a\u00e7\u0131c\u0131 ve i\u015flevsel bir bak\u0131\u015f a\u00e7\u0131s\u0131yla de\u011ferlendirmenin sonucudur. Yoksa bug\u00fcn ya\u015fad\u0131\u011f\u0131m\u0131z s\u00fcre\u00e7te oldu\u011fu gibi, hareket ivmesi kazand\u0131ran nas, M\u00fcsl\u00fcman zihnini fel\u00e7 eden bir k\u0131s\u0131tlamaya d\u00f6n\u00fc\u015f\u00fcr. Az sonraki maddeler, i\u015fin \u00f6z\u00fcne d\u00f6nmeye cesaretlendirme gayreti olarak okunmal\u0131. Bunlar di\u011fer taraftan Kur\u2019an\u2019\u0131n ilk muhataplar\u0131n\u0131n da yakla\u015f\u0131m tarz\u0131d\u0131r. M\u00fcsaadenizle \u00f6nce iki soruyu ayd\u0131nl\u0131\u011fa kavu\u015ftural\u0131m.<\/p>\n\n\n\n
Kur\u2019an nedir ve ni\u00e7in indirilmi\u015ftir?<\/strong><\/p><\/blockquote>\n\n\n\n
B\u00fct\u00fcn yaz\u0131 boyunca \u00fczerinde konu\u015faca\u011f\u0131m\u0131z i\u00e7inKur\u2019an\u2019\u0131n ne oldu\u011fu \u00fczerine k\u00fcll\u00ee bir kanaate varmak durumunday\u0131z. \u201cKur\u2019an, 23 y\u0131l zarf\u0131nda Allah Te\u00e2l\u00e2 taraf\u0131ndan Peygamber Efendimize harfi harfine vahyedilen ve tevat\u00fcr yoluyla bize nakledilen son kitapt\u0131r\u201d minvalindeki tan\u0131mlar, vahyi \u00f6tekile\u015ftirmekten \u00f6te bir \u015feye yaramaz. Ger\u00e7ekte Kur\u2019an, hak ve adaletin k\u00fcllendi\u011fi bir d\u00fcnyada akla ve vicdana \u00fcflenen ilah\u00ee bir soluktur. Zaten \u00f6z\u00fcm\u00fczde kodlanm\u0131\u015f de\u011ferlerin bir kez daha ve en y\u00fcksek makamca onaylanmas\u0131d\u0131r. Kur\u2019an, i\u00e7lerde gitgide c\u0131l\u0131zla\u015fan seslerin, b\u00fct\u00fcn bir k\u00e2inat korosuyla yeniden g\u00fcr bir seda kazanmas\u0131d\u0131r. Allah ad\u0131na g\u00fc\u00e7s\u00fcz\u00fcn lin\u00e7 edildi\u011fi, Allah ad\u0131na birilerinin birilerini ekonomik ve zihinsel haraca ba\u011flad\u0131\u011f\u0131 bir vasatta, Allah\u2019\u0131n \u201chay\u0131r, bug\u00fcn ve k\u0131yamete dek benim ad\u0131ma i\u015fler yapacaksan\u0131z, i\u015fte bunlar\u0131 yap\u0131n\u201d dedi\u011fi ulv\u00ee ahlak manzumesidir. Kur\u2019an, insanl\u0131\u011f\u0131n derdiyle pi\u015fip kabarm\u0131\u015f bir y\u00fcre\u011fin en y\u00fcce mimar ve m\u00fchendisten getirdi\u011fi ya\u015fam projesidir.<\/p>\n\n\n\n
Kur\u2019an\u2019\u0131n indirili\u015f gayesine gelirsek, burada alt\u0131 \u00e7izilen hususlardan ba\u015fkas\u0131 olamaz. Onun \u00f6z\u00fc, yeni \u015feyler bildirmek de\u011fil, zaten f\u0131trat\u00e7a bilinen g\u00fczellikleri hat\u0131rlatmakt\u0131r (zikr). Kutsal kitaptaki hukuk\u00ee d\u00fczenlemeler, i\u00e7erdi\u011fi ahlak\u00ee \u00f6\u011f\u00fctlerin ve bunlar\u0131 \u00f6rneklendiren k\u0131ssalar\u0131n yan\u0131nda \u00e7ok c\u00fczi kal\u0131r. Kald\u0131 ki zulmetmemek-zulme u\u011framamak ilkesi muvacehesinde toplumdan topluma de\u011fi\u015fkenlik g\u00f6sterecek mahiyete sahiptirler. B\u00fct\u00fcn ilah\u00ee kitaplar, insanlar\u0131n bin bir vah\u015fetin deh\u015fetiyle vicdan\u0131n sesinden \u00fcmit kesti\u011fi, o temiz g\u00f6n\u00fcllerin bile ara sokaklarda kayboldu\u011fu bir zaman diliminde ilah\u00ee nurun insanl\u0131k semas\u0131n\u0131 ayd\u0131nlatmas\u0131d\u0131r. Bu sonsuz \u0131\u015f\u0131k, bir taraftan aray\u0131\u015ftaki ruhlara do\u011fru adresi i\u015faret ederken, di\u011fer yandan vicdan sahiplerini teskin eder. Onlara gittikleri zorlu yolun sonunda huzur ve selamete \u00e7\u0131kaca\u011f\u0131 m\u00fcjdesini verir. Kur\u2019an\u2019\u0131n indirili\u015f gayesi, i\u00e7erdi\u011fi s\u0131n\u0131rl\u0131 ayetle, insan\u0131n enf\u00fcsindeki ve afak\u0131ndaki nam\u00fctenahi ayete bir k\u00f6pr\u00fc kurmakt\u0131r. Bu nedenle eldeki Kur\u2019an ara\u00e7, k\u00e2inattaki (afak\u00ee) ve kalpteki (enf\u00fcs\u00ee) ama\u00e7t\u0131r. Vahyin b\u00fct\u00fcn i\u015flevi ruhu, ona \u00fcf\u00fcren sahibiyle bulu\u015fturmakt\u0131r, gerisini ikisi yapar zaten. <\/p>\n\n\n\n
Kur\u2019an\u2019\u0131 anlamak derken ne anlamal\u0131y\u0131z?<\/strong><\/p><\/blockquote>\n\n\n\n
Maddelere ge\u00e7meden son olarak Kur\u2019an\u2019\u0131 anlaman\u0131n neyi anlatt\u0131\u011f\u0131na kafa yoral\u0131m. \u00c7o\u011fumuz vahyi anlamay\u0131, s\u0131radan bir gazete yaz\u0131s\u0131n\u0131 anlamaktan farks\u0131z g\u00f6r\u00fcr. Kelimelerin s\u00f6zl\u00fcksel ve deyimsel kar\u015f\u0131l\u0131klar\u0131, bir b\u00fct\u00fcn olarak c\u00fcmlenin neye tekab\u00fcl etti\u011fi bilindi mi i\u015f tamam demektir; oysa Kur\u2019an\u2019\u0131 anlamak b\u00f6ylesi bili\u015ften \u00e7ok daha ba\u015fka bir \u015feyi, bizzat ya\u015famay\u0131, i\u00e7 tecr\u00fcbeyi ve \u00f6z\u00fcmlemeyi tazammun eder. Yoksa nass\u0131n ne dedi\u011fini \u00e7ok iyi bilen ve fakat davran\u0131\u015flar\u0131na yans\u0131tacak derecede, iliklerine kadar bunu tasdik etmeyen ink\u00e2rc\u0131lar, Kur\u2019an\u2019a g\u00f6re onu anlamam\u0131\u015f ki\u015filerdir. Mesela Kur\u2019an m\u00fcteaddit pasajda \u201cAllah yolunda cihad edin\u201d diyor. Bunun ayetin ba\u011flam\u0131nda sava\u015f anlam\u0131na geldi\u011fini farz ederek konu\u015fal\u0131m. Cihad\u0131n ne oldu\u011funu, \u015fartlar\u0131n\u0131, faziletini vs. gayet iyi biliyorsun; ne var ki aileni ve m\u00fclk\u00fcn\u00fc geride b\u0131rak\u0131p cenk meydan\u0131nda \u00f6l\u00fcmle burun buruna k\u0131l\u0131\u00e7 sallamaya yana\u015fm\u0131yorsun. Cihad ayetini anlamad\u0131n i\u015fte. Onun senin i\u00e7in ne kadar hayati ve kazan\u00e7 getirici oldu\u011funu fark edemedin. Yine \u00f6rne\u011fin Kur\u2019an\u2019\u0131n \u201cnamaz\u0131 hakk\u0131yla k\u0131l\u0131n\u201d emrini biliyorsun. Ne zaman, nas\u0131l eda edilmesi gerekti\u011fine dair detayl\u0131 malumat\u0131n var ve fakat her t\u00fcr k\u00f6t\u00fcl\u00fckten uzak tutan, hu\u015f\u00fb dolu bir namaz\u0131n yoksa onu anlamam\u0131\u015fs\u0131n demektir. E peki, insan her zaman b\u00f6yle namaz k\u0131labilir mi, bu yakaza halini canl\u0131 tutabilir mi? Hay\u0131r. O zaman ikinci n\u00fcansa geliyoruz:<\/p>\n\n\n\n
Demek ki Kur\u2019an-\u0131 anlamak sabit de\u011fil, dinamik bir s\u00fcre\u00e7tir. Ayetler bir kez anla\u015f\u0131l\u0131p pasifle\u015fmez, m\u00fctemadiyen hissedilmeye ihtiya\u00e7 duyarak anla\u015f\u0131l\u0131rl\u0131\u011f\u0131n\u0131 taze tutar. Bir metafor \u00fczerinden gidersek, ayetin s\u00f6zc\u00fck ve c\u00fcmle boyutu bir kap\u0131d\u0131r ve esas hidayet ve bereket i\u00e7ine girince ya\u015fan\u0131r. Okur ayetin ba\u015f\u0131nda kap\u0131y\u0131 her \u00e7ald\u0131\u011f\u0131nda ilah\u00ee izin \u00e7\u0131kmas\u0131 gerekir. Bu, ruhla ona \u00fcf\u00fcren sahibinin \u00fcnsiyeti, tabiri caizse iki kablonun; kulun niyaz\u0131yla Rabbin tevecc\u00fch\u00fcn\u00fcn birbirine de\u011fmesidir. Elbette kulun samimi kalple y\u00f6neli\u015fine ba\u011fl\u0131 olarak geli\u015fen ilah\u00ee izin sonras\u0131 ayetin s\u00f6zc\u00fck ve c\u00fcmle \u00f6tesi ger\u00e7ek boyutuna intikal edilir. \u0130\u015fte Kur\u2019an\u2019\u0131 anlamak her defas\u0131nda b\u00f6ylesi a\u015famal\u0131 bir hissiyat\u0131 ihtiva eder. Bunun i\u00e7in her anlama i\u015flemi, birbirinden farkl\u0131 derinlikler ya\u015fat\u0131r insana; \u00e7\u00fcnk\u00fc o s\u0131n\u0131rs\u0131z bulu\u015fmad\u0131r. Ezc\u00fcmle, mezk\u00fbr anlama, adeta korku ya da heyecandan insan\u0131n elinin aya\u011f\u0131n\u0131n titremesi gibi davran\u0131\u015f bi\u00e7imlerine yans\u0131yacak kadar ayetin i\u00e7selle\u015ftirilmesi demektir. Bu k\u0131sm\u0131n da ayd\u0131nland\u0131\u011f\u0131n\u0131 varsayarak Kur\u2019an\u2019\u0131 b\u00f6ylesi ideal ve\u00e7hede anlaman\u0131n yollar\u0131n\u0131 tersten g\u00f6stermeye ge\u00e7iyorum. Madde madde Kur\u2019an nas\u0131l anla\u015f\u0131lmaz?<\/p>\n\n\n\n
Kur\u2019an\u2019\u0131n metin d\u0131\u015f\u0131nda \u00fc\u00e7 \u015fey daha oldu\u011fu anla\u015f\u0131lmadan Kur\u2019an anla\u015f\u0131lmaz<\/strong><\/p><\/blockquote>\n\n\n\n
Genelde Kur\u2019an\u2019\u0131 6616 ayet ve 114 sure ile mahdut bir metin olarak alg\u0131lar\u0131z. Bu ka\u00e7\u0131n\u0131lmaz bi\u00e7imde bizi nass\u0131 t\u00fcm d\u0131\u015f fakt\u00f6rlerden soyutlayarak yorumlama darl\u0131\u011f\u0131na d\u00fc\u015f\u00fcr\u00fcr. H\u00e2lbuki Kur\u2019an ayetler d\u0131\u015f\u0131nda \u00fc\u00e7 \u015feyi daha ihtiva eder: Okur, muhatap kitle, n\u00fczul ortam\u0131\u2026 Okur Kur\u2019an\u2019\u0131 asr-\u0131 saadet sonras\u0131ndan bug\u00fcne a\u00e7\u0131p okuyan her birey, muhatap kitle Peygamber, sahabe, m\u00fc\u015frik ve ehl-i kitaptan olu\u015fan d\u00f6rtl\u00fc kesim, n\u00fczul ortam\u0131 ise vahyin indi\u011fi 7. y\u00fczy\u0131l Hicaz topraklar\u0131d\u0131r. Bir ayeti dilsel muhtevas\u0131 d\u0131\u015f\u0131nda ancak bu \u00fc\u00e7 harici unsurla anlam b\u00fct\u00fcnl\u00fc\u011f\u00fcne kavu\u015fturabiliriz. \u00d6rne\u011fin kar\u015f\u0131m\u0131za \u201cku\u015fkusuz k\u00fcfre sapanlar\u0131 uyar\u0131p uyarmaman bir \u015feyi de\u011fi\u015ftirmez; onlar iman etmezler\u201d ayeti \u00e7\u0131kt\u0131\u011f\u0131nda, kelimelerin lafz\u00ee kar\u015f\u0131l\u0131klar\u0131n\u0131 bulduktan hemen sonra \u00fc\u00e7 soruyu sormam\u0131z gerekir: Ayete kar\u015f\u0131 ben hangi niyet ve aray\u0131\u015fla konumlan\u0131yorum? (okur fakt\u00f6r\u00fc) Bu ayet indi\u011fi d\u00f6nemde do\u011frudan hangi kesimi, hangi y\u00f6nleriyle baz alm\u0131\u015f? (muhatap kitle fakt\u00f6r\u00fc) Gerek o devrin toplumsal yap\u0131s\u0131nda ve gerekse ayetin ba\u011flam\u0131nda bahsedilen (burada) k\u00fcf\u00fcr ve iman, nas\u0131l bir tavra tekab\u00fcl ediyor? (n\u00fczul ortam\u0131 fakt\u00f6r\u00fc)<\/p>\n\n\n\n
Peki, Kur\u2019an\u2019\u0131 b\u00f6ylesi zengin delalet noktalar\u0131yla birlikte de\u011ferlendirmezsek ne olur? Yine maddelerle gidelim. Okur fakt\u00f6r\u00fc ihmal edildi\u011finde, sahih niyet ve ama\u00e7la donanmam\u0131\u015f zihnin Kur\u2019an okuduk\u00e7a hidayet yerine sap\u0131kl\u0131k kazand\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Sahabeyle ayn\u0131 derecede vahiyden istifade imk\u00e2n\u0131 olan y\u00fczlerce az\u0131l\u0131 m\u00fc\u015frik ve k\u00e2fir bunun en bariz delilidir. Az \u00f6nce de\u011finildi\u011fi gibi eldeki vahyin b\u00fct\u00fcn g\u00fcc\u00fc, insan\u0131n i\u00e7indeki vahye k\u00f6pr\u00fc olmas\u0131 mesabesindedir. Okudu\u011fun ayete ne kadar a\u00e7\u0131ks\u0131n? Neyini ne kadar onun istedi\u011fi \u015fekilde de\u011fi\u015ftirebilirsin? Bunlar okurun Kur\u2019an\u2019dan nasibini do\u011frudan etkileyen k\u0131staslard\u0131r. Muhatap kitle fakt\u00f6r\u00fc saf d\u0131\u015f\u0131 b\u0131rak\u0131ld\u0131\u011f\u0131nda, mesela bug\u00fcn s\u0131k\u00e7a yap\u0131ld\u0131\u011f\u0131 \u00fczere, Tevrat\u2019\u0131n gayr-i muharref h\u00fck\u00fcmlerini uygulamayan Yahudilere d\u00f6n\u00fck inen \u201cAllah\u2019\u0131n indirdi\u011fiyle h\u00fckmetmeyenler, k\u00e2firlerin\/ \u2026zalimlerin\/ \u2026f\u00e2s\u0131klar\u0131n ta kendileridir\u201d minvalindeki ayetleri bug\u00fcn partiye oy verenlere, devlet kademesinde \u00e7al\u0131\u015fanlara vs. uyarlama hatas\u0131na d\u00fc\u015feriz.<\/p>\n\n\n\n
Son olarak, n\u00fczul ortam\u0131 fakt\u00f6r\u00fc dikkate al\u0131nmazsa, mesela \u201c\u0130yi davran\u0131\u015f, asla evlere arkalar\u0131ndan gelip girmeniz de\u011fildir. L\u00e2kin iyi davran\u0131\u015f, korunan (ve \u00f6l\u00e7\u00fcl\u00fc giden) kimsenin davran\u0131\u015f\u0131d\u0131r. Evlere kap\u0131lar\u0131ndan girin\u201d ayeti anlams\u0131z ve gereksiz s\u00f6z gibi alg\u0131lan\u0131r; oysa burada bahsedilen husus, Medineli M\u00fcsl\u00fcmanlar\u0131n hac d\u00f6n\u00fc\u015f\u00fc evlerine normal kap\u0131lar\u0131ndan de\u011fil, arka taraftan girmeyi gerekli ibadet g\u00f6rmeleriyle ve g\u00fcn\u00fcn birinde aksini yapan adam\u0131 k\u0131namalar\u0131yla ilgilidir. (Tefs\u00eeru\u2019t-Taber\u00ee, Bakara 189. ayetin izah\u0131) Ayet bu cahil\u00ee \u00e2deti kald\u0131rmaya d\u00f6n\u00fckt\u00fcr. N\u00fczul ortam\u0131 bu \u015fekilde hem ayetin de\u011findi\u011fi toplumsal olguyu hem de bir\u00e7ok k\u0131tal ayetindeki gibi h\u00fckm\u00fcn ge\u00e7erli oldu\u011fu d\u00f6nemsel kesiti ifade eder.<\/p>\n\n\n\n
\u00c7a\u011f anla\u015f\u0131lmadan Kur\u2019an anla\u015f\u0131lmaz<\/strong><\/p><\/blockquote>\n\n\n\n
\u00d6nceki maddede de\u011finilen n\u00fczul ortam\u0131 fakt\u00f6r\u00fc, Kur\u2019an\u2019\u0131n indi\u011fi d\u00f6nemle alakal\u0131yd\u0131 ve zaten o g\u00fcnk\u00fc ba\u011flam\u0131nda sahih anla\u015f\u0131lmas\u0131n\u0131n bir ko\u015fuluydu. Bu madde ise ayeti g\u00fcn\u00fcm\u00fcze sa\u011fl\u0131kl\u0131 ta\u015f\u0131yabilmemiz i\u00e7in gereklidir. \u00c7a\u011fda\u015f d\u00fcnyan\u0131n ko\u015fullar\u0131nda nastan istifade etmek, ancak modern paradigmaya vukufiyetle m\u00fcmk\u00fcnd\u00fcr. Aksi halde kendi d\u00f6nemimize s\u00f6yleyecek esasl\u0131 \u015feyler \u00e7\u0131karamad\u0131\u011f\u0131m\u0131z ayetleri anlamam\u0131\u015f\u0131z demektir. Bu, yaz\u0131n\u0131n girizg\u00e2h\u0131nda bahsedilen ay\u0131klama i\u015flemini gerekli k\u0131lar. Ayetin hangi detay\u0131 7. y\u00fczy\u0131l Araplar\u0131yla ilgili, hangi \u00f6z fikri t\u00fcm zamanlar\u0131 ba\u011flay\u0131c\u0131d\u0131r? Evet evet, bu biraz Kur\u2019an\u2019\u0131n evrenselli\u011finin kurcalanmas\u0131 demek.<\/p>\n\n\n\n
\u015eu ger\u00e7e\u011fi cesaretle teslim etmeliyiz: Kur\u2019an her dedi\u011fiyle bug\u00fcne konu\u015fmaz. Eski putperest d\u00fcnyalar\u0131ndan s\u0131y\u0131r\u0131p \u00e2lemlere timsal muvahhid bir cemaat k\u0131lmak istedi\u011fi muhatap kitle, o y\u00fczy\u0131l\u0131n Araplar\u0131 ve onlar\u0131n ula\u015fabildi\u011fi milletlerdir. Kulland\u0131\u011f\u0131 dilsel inceliklerden getirdi\u011fi hukuk\u00ee normlara, k\u0131ssa etti\u011fi peygamberlerden at\u0131f yapt\u0131\u011f\u0131 tarih\u00ee hadiselere kadar vahiy, 7. y\u00fczy\u0131l Mekke ve Medinelilerinin duygu ve d\u00fc\u015f\u00fcn\u00fc\u015f atmosferini, mill\u00ee muhayyilelerini kendine esas alm\u0131\u015ft\u0131r. Daha a\u00e7\u0131k ifadeyle, ayn\u0131 Kur\u2019an mesela 21. y\u00fczy\u0131l T\u00fcrkiyesi\u2019nde nazil olsayd\u0131, kesinlikle bamba\u015fka \u00fcslup ve g\u00fcndeme sahip olacakt\u0131. O halde bu \u00e7a\u011fda Kur\u2019an\u2019\u0131 anlamak, Kur\u2019an\u2019dan ba\u011f\u0131ms\u0131z olarak bu \u00e7a\u011f\u0131 anlama mecburiyetini beraberinde getirir.<\/p>\n\n\n\n
Eski zamanlarda bir kar\u015f\u0131l\u0131\u011f\u0131 olan \u201cKur\u2019an ve s\u00fcnnet bize yeter\u201d prensibi bug\u00fcn bo\u015f slogand\u0131r. Sahabeler kendi d\u00f6nemlerinin k\u00fclt\u00fcrel miras\u0131na yaslanarak, s\u00fcregelen medeniyet perspektifleriyle vahyi \u00f6z\u00fcmsediler. Kendi \u00e7a\u011f\u0131ndan kopuk olarak sen nereden vahye bakacaks\u0131n? Daha \u00f6nemlisi, vahyin sundu\u011fu ilac\u0131 \u00e7a\u011f\u0131n hangi yaras\u0131na, nas\u0131l merhem yapacaks\u0131n? Devay\u0131 bilsen de hastay\u0131 tan\u0131mad\u0131\u011f\u0131n i\u00e7in dozu ve terkibi nas\u0131l ayarlayacaks\u0131n? Bu \u015fekilde yapabilece\u011fin tek \u015fey, egona g\u00f6re asr-\u0131 saadetten bug\u00fcne kesip par\u00e7alar yap\u0131\u015ft\u0131rmak, gitgide ucubeye d\u00f6n\u00fc\u015fmektir. Di\u015f f\u0131r\u00e7as\u0131n\u0131 reddedip misva\u011f\u0131 al\u0131rsan, \u201c\u00c7ar\u0131k varken niye \u0130talyan marka ayakkab\u0131 giyiyorsun?\u201d dediklerinde \u201ci\u015fime \u00f6yle geliyor\u201ddan ba\u015fka hi\u00e7bir d\u00fcr\u00fcst cevab\u0131n olamaz. Keza Kur\u2019an ve s\u00fcnnetin hangi nass\u0131na bak\u0131p da tarikata mensup oldun veya tarikat muhalifi kesildin? Hangi ayet ya da hadis bir mezhebe ba\u011flanman\u0131, filan cemaate dahil olman\u0131, falan vakf\u0131n faaliyetlerine destek vermeni sana sal\u0131k verdi? Hi\u00e7biri! Elbette bunlar\u0131 birebir naslara ba\u011fl\u0131 kalarak de\u011fil, onlar\u0131n ruhundan anlad\u0131\u011f\u0131n kadar\u0131yla yapt\u0131n. Do\u011frusu da bu. Ya devam\u0131, ya sair alanlar?<\/p>\n\n\n\n
\u00d6yleyse, keyfe keder bir s\u00fcnnet-bidat, haram-helal uyarlamas\u0131 yerine gel, bu \u00e7a\u011f\u0131 tan\u0131yal\u0131m. Kur\u2019an Kur\u2019an\u2019\u0131 anlamam\u0131za engel olmas\u0131n. Bilgisizli\u011fimizden kaynakl\u0131 ba\u011fnazl\u0131\u011f\u0131m\u0131z\u0131n faturas\u0131n\u0131 vahye kesmeyelim. \u00d6tekilerle ileti\u015fimsizli\u011fimizin do\u011furdu\u011fu \u00f6n yarg\u0131lar\u0131n bedelini Allah ve Ras\u00fcl\u00fcne \u00f6detmeye kalkmayal\u0131m. Antropolojiden modern psikolojik verilere, uluslararas\u0131 siyasetten k\u00fcresel ekonomik ili\u015fkilere kadar \u00f6zelde ya\u015fad\u0131\u011f\u0131m\u0131z T\u00fcrkiye\u2019nin, umumi manada d\u00fcnyan\u0131n birikiminden nasiplenmeye \u00e7al\u0131\u015fal\u0131m. Ard\u0131ndan Kur\u2019an\u2019a tekrar bakal\u0131m. Vahiy d\u00f6nemi \u015firk olgusu bug\u00fcn neye tekab\u00fcl ediyor? M\u00fcsl\u00fcmanlar milletler arenas\u0131na \u201conlar\u0131 enseledi\u011finiz yerde katledin\u201d ayetiyle mi \u00e7\u0131kacak yoksa \u201cen g\u00fczel \u015fekilde onlarla m\u00fccadele et\u201d ile mi? \u0130kisi de Kur\u2019an ve fakat hangisini baz alaca\u011f\u0131m\u0131z bu \u00e7a\u011f\u0131 yorumlamakla alakal\u0131.<\/p>\n\n\n\n
Vahiy \u201cnamaz\u0131 hakk\u0131yla k\u0131l\u0131n\u201d diyor. O \u00e7a\u011f M\u00fcsl\u00fcmanlar\u0131n\u0131n ihtiya\u00e7lar\u0131na d\u00f6n\u00fck olarak de\u011fi\u015fik uygulamalardan sonra namaz be\u015f vakit olarak ve bildi\u011fimiz \u015fekliyle eda edilmi\u015f. Peki, bu \u00e7a\u011fda ayn\u0131 namaz, M\u00fcsl\u00fcmanlar i\u00e7in en iyi birlik ve dayan\u0131\u015fmay\u0131 ifade ediyor mu? Yine \u201czek\u00e2t\u0131 verin\u201d emri, o g\u00fcn i\u00e7in k\u0131rkta bir olarak belirli mallara tahsis edilmi\u015f. Bug\u00fcn i\u00e7in ayn\u0131 mallardan ayn\u0131 miktar zengin-fakir dengesini sa\u011fl\u0131yor mu? \u0130\u015f\u00e7i-i\u015fveren m\u00fcnasebetlerinde modern M\u00fcsl\u00fcmanlar\u0131n \u00e7\u00f6z\u00fcm \u00f6nerisi \u201c\u00e7al\u0131\u015fanlar\u0131n\u0131z\u0131n \u00fccretini al\u0131n terleri kurumadan verin\u201dden mi ibarettir? Ehl-i kitap hala dinlerine tabi olmad\u0131k\u00e7a bizden raz\u0131 olmayacak kindar hasm\u0131m\u0131z m\u0131d\u0131r? G\u00fcn\u00fcm\u00fcz Yahudi ve Hristiyanlar\u0131 1400 y\u0131l \u00f6nceki lanetli atalar\u0131ndan farks\u0131z m\u0131d\u0131r? Ya talak say\u0131s\u0131 meselesinin, k\u00f6lelere \u00f6zg\u00fcrl\u00fc\u011f\u00fcn, \u00fcl\u00fclemre itaatin vs. g\u00fcn\u00fcm\u00fczdeki pratikleri?.. K\u0131sacas\u0131, t\u0131pk\u0131 7. y\u00fczy\u0131l Hicaz\u2019\u0131nda oldu\u011fu gibi Kur\u2019an\u2019\u0131n bizim \u00e7a\u011f\u0131m\u0131za istikamet kazand\u0131rmas\u0131 i\u00e7in \u00e7a\u011f\u0131n da Kur\u2019an\u2019a olumlu bask\u0131 yapmas\u0131 gerekiyor. Biz hangi donan\u0131mla bu etkile\u015fimi y\u00f6netece\u011fiz?<\/p>\n\n\n\n
Herkesin f\u0131r\u00e7a yemedi\u011fi yerde Kur\u2019an anla\u015f\u0131lmaz<\/strong><\/p><\/blockquote>\n\n\n\n
Bakara suresi a\u011f\u0131rl\u0131kl\u0131 olmak \u00fczere, Kur\u2019an\u2019\u0131n muhtelif yerinde \u0130srailo\u011fullar\u0131n\u0131n tevhid emanetini deruhte edemeyi\u015fleri, kendilerine verilen nimetlere ve \u00e2lemlere faziletli k\u0131l\u0131nmalar\u0131na kar\u015f\u0131n hak davaya ihanet ettikleri tarih\u00ee \u00f6rnekleriyle bir bir anlat\u0131l\u0131r. Hz. Peygamber d\u00f6nemi Medine Yahudilerinin hukuk\u00ee katakullilerinden s\u0131k\u00e7a anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere, onlar bir taraftan dinde bir baronlar tak\u0131m\u0131 (ahbar) olu\u015fturmu\u015flar ve nefislerine a\u011f\u0131r gelen kutsal buyruklar\u0131 ancak alt dindar kesimlere reva g\u00f6rm\u00fc\u015flerdir. Rabbin olanca ihtar ve gazab\u0131 onlar\u0131n bu se\u00e7kinci din tasavvurunu, bu kaymak tak\u0131m konforunu bozmam\u0131\u015ft\u0131r. Di\u011fer taraftan onlar, s\u0131\u011f\u0131r kurban edilmesi, cumartesi yasa\u011f\u0131, h\u0131nz\u0131r etinin haram olu\u015fu \u00f6rneklerinde oldu\u011fu gibi ilah\u00ee yasaklar\u0131 yerle\u015fik toplumsal team\u00fclleri bozulmayacak \u015fekilde sapk\u0131nca yorumlamaya ka\u00e7m\u0131\u015flard\u0131r. Benzer durum g\u00fcn\u00fcm\u00fczde maalesef M\u00fcsl\u00fcmanlar i\u00e7in de s\u00f6z konusudur. <\/p>\n\n\n\n
Ya\u015fad\u0131\u011f\u0131m\u0131z s\u00fcre\u00e7te, birincisi Kur\u2019an\u2019\u0131n etlisine s\u00fctl\u00fcs\u00fcne dokunma\u011f\u0131 bir ek\u00e2bir tayfa var; ikincisi Kur\u2019an\u2019\u0131n girmesine izin vermedi\u011fimiz hurafe dehlizlerimiz mevcut. \u0130lkine vahyin f\u0131r\u00e7a atamad\u0131\u011f\u0131 ki\u015filer, ikincisine vahyin s\u0131zamad\u0131\u011f\u0131 alanlar diyebiliriz. F\u0131r\u00e7a yemek, \u00fcstelik b\u00f6ylesi sert adland\u0131rma se\u00e7imiyle neden \u00f6nemli? Kur\u2019an\u2019\u0131n takdire \u015fayan y\u00f6nlerinden biri, Peygamber Efendimiz bile yanl\u0131\u015fa sapt\u0131\u011f\u0131nda kimseye arka \u00e7\u0131kmayaca\u011f\u0131 ger\u00e7e\u011fidir. Bedir Sava\u015f\u0131 esirleri i\u00e7in verilen karardan Teb\u00fck Seferi\u2019nden geri kalanlara izin veri\u015fine, m\u00fcnaf\u0131\u011f\u0131n cenaze namaz\u0131n\u0131 k\u0131lmas\u0131ndan Zeyneb validemizle evlili\u011fini anlatan ayete, Abdullah \u00dcmmi Mektum\u2019a gerekli nezaketi g\u00f6stermedi\u011fi hadiseden \u00e7evresindeki m\u00fcstezaf m\u00fcminleri uzakla\u015ft\u0131rmas\u0131na ili\u015fkin Kurey\u015f aristokratlar\u0131n\u0131n iste\u011fine neredeyse meyledecek olu\u015funa kadar m\u00fcteaddit mevzuda inen vahiyler, Peygamber Efendimizi ihtar etmi\u015f, b\u00f6ylelikle t\u00fcm kamuoyuna hakikat kar\u015f\u0131s\u0131nda kimsenin kay\u0131r\u0131lmayaca\u011f\u0131 deklare edilmi\u015ftir. Bu safhadan sonra insanlar art\u0131k vahyin adaletinden \u015f\u00fcphe edebilirler mi? B\u00f6ylece cemiyetin her ferdini, kar\u015f\u0131s\u0131nda emre amade bulan vahiy, ideal \u0131slah projesini hayata ge\u00e7irmekten sak\u0131n\u0131r m\u0131? Elbette hay\u0131r!<\/p>\n\n\n\n
Ya bug\u00fcnk\u00fc durum? Ya vahyi tekellerine alm\u0131\u015f\u00e7as\u0131na poz veren kimi hocalar, akademisyenler, \u0130slamc\u0131 i\u015fadamlar\u0131 ve siyaset\u00e7iler? Ayetler kar\u015f\u0131s\u0131nda bir kez y\u00fczlerinin k\u0131zard\u0131\u011f\u0131, milletin i\u00e7inde vahyin f\u0131r\u00e7as\u0131n\u0131 yedikleri, o sahte karizmalar\u0131n\u0131n \u00e7izildi\u011fi vaki de\u011fil. Kur\u2019an bir ki\u015fi ya da bir yap\u0131n\u0131n s\u0131rt\u0131n\u0131 s\u0131vazlad\u0131\u011f\u0131 miktar\u0131n en az \u00fc\u00e7te biri kadar kula\u011f\u0131n\u0131 \u00e7ekmiyorsa, orada vahiy de\u011fil, \u015feytan konu\u015fuyordur. Yine Peygamber\u00ee ya\u015fant\u0131n\u0131n pek \u00e7ok safhas\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, lider ve \u00f6nc\u00fcler, kendilerine uyanlar\u0131n kar\u015f\u0131s\u0131nda tevazu, yakar\u0131\u015f ve aray\u0131\u015flar\u0131yla de\u011fer kazan\u0131rlar. Aksine fazilet de\u011fil, fezahat denir. Orada sayg\u0131 yok, sindirme vard\u0131r. Tanr\u0131sal mesaja kulak vermenin t\u00fcm zamanlar i\u00e7in ilk kural\u0131, apoletleri, rozetleri \u00e7\u0131karmakt\u0131r. Bu ayart\u0131c\u0131 apolet bazen sakal, bazen t\u00fcrban, bazen c\u00fczdan, bazen unvan, bazen bizzat bildiklerindir. <\/p>\n\n\n\n
Di\u011fer husus, vahyin girmesine izin vermedi\u011fimiz yasak b\u00f6lgelerimiz de esasen ayn\u0131 kap\u0131ya \u00e7\u0131k\u0131yor. Toplum bireylerini, bireyler d\u00fcnyalar\u0131n\u0131 ne kadar vahye a\u00e7arlarsa, vahiy o denli tesir icra eder. Evlenirken mehir diyen Kur\u2019an\u2019a yaslanacaks\u0131n; ama bo\u015fan\u0131rken tazminat ve nafaka diyen laik mahkemeye ko\u015facaks\u0131n. Sosyal medya mesajlar\u0131nda yer alan ayetlerin hi\u00e7biri, eft ve havale a\u00e7\u0131klamalar\u0131nda koltuk bulamayacak. Muhalifine at\u0131p tutmada ilah\u00ee pasajlar\u0131 didik didik ederken, araba modelini se\u00e7erken l\u00fcks kataloglar\u0131 tarayacaks\u0131n. Cenazende kulaklar\u0131 \u00e7\u0131nlatan ayetlerin k\u0131z\u0131n\u0131n odas\u0131nda sesi solu\u011fu \u00e7\u0131kmayacak. Allah\u2019\u0131n adalet ve liyakat emrini, \u015fahsi yetkilendirmelerine ve terfi iste\u011fine hi\u00e7 bula\u015ft\u0131rmayacaks\u0131n. Kur\u2019an k\u00fcrs\u00fclerden, sahneden her daim arka saftakilere, uzak koltuklara ayar verecek. Protokoldekiler, \u00f6n saftakiler, \u00f6zel davetliler pi\u015fkin pi\u015fkin oturacaklar. \u00d6yle mi? \u0130\u015fte sahabenin neden ve nas\u0131l k\u0131sa surede vahiyle ihya olduklar\u0131n\u0131n di\u011fer cevab\u0131.<\/p>\n\n\n\n
Do\u011fan\u0131n hissedilmedi\u011fi yerde Kur\u2019an anla\u015f\u0131lmaz<\/strong><\/p><\/blockquote>\n\n\n\n
Tabiat\u0131n canl\u0131 atmosferinden uzakla\u015fmas\u0131n\u0131n insan\u0131n ba\u015f\u0131na neler a\u00e7t\u0131\u011f\u0131n\u0131 s\u0131k vurgular\u0131m. G\u00f6ky\u00fcz\u00fcn\u00fcn d\u00f6n\u00fc\u015f\u00fcmlerine, ekinlerin ye\u015fermesine, yaralanan a\u011fa\u00e7lar\u0131n tedavisine \u015fahitlik etmemi\u015f ki\u015filer, prensip olarak Allah\u2019tan kork(a)mazlar; \u00e7\u00fcnk\u00fc kendilerini \u00e7evreleyen k\u00e2inat\u0131n azamet ve d\u00fczenini ke\u015ffedemezler. Kusursuz ve kar\u015f\u0131 konulamaz sistem i\u00e7inde ne kadar aciz olduklar\u0131n\u0131 fark etmekten yoksundurlar. B\u00fct\u00fcn bu eksilerle Kur\u2019an\u2019\u0131 anlamak m\u00fcmk\u00fcn de\u011fildir. \u00d6yle ya, ayetler geneti\u011fiyle oynanmam\u0131\u015f hangi duygular\u0131m\u0131za i\u015fleyecek? \u0130kaz ve uyar\u0131lar, hangi korku h\u00e2ssalar\u0131m\u0131z\u0131 harekete ge\u00e7irecek? Do\u011faya referans edilen onca delil, beton istilas\u0131ndaki \u00e7a\u011fda\u015f bilinci nas\u0131l ikna edecek? Do\u011fadan uzakla\u015ft\u0131k\u00e7a insan\u00ee acziyetten uzakla\u015f\u0131r\u0131z. Acziyetten uzakla\u015ft\u0131k\u00e7a Rable aram\u0131zdaki mesafe -alg\u0131m\u0131zda- gitgide kapanmaya ba\u015flar ve art\u0131k kendimizi ya da ba\u011f\u0131ml\u0131 oldu\u011fumuz modern ayg\u0131tlar\u0131 tanr\u0131la\u015ft\u0131rmaya ba\u015flar\u0131z.<\/p>\n\n\n\n
S\u0131\u011f\u0131nma ihtiyac\u0131, anlamland\u0131rma g\u00fcd\u00fcs\u00fc, a\u015fk\u0131n d\u00fczene insicaml\u0131 ya\u015fama refleksi.., b\u00fct\u00fcn bunlar \u00e7ok tabi\u00ee motivasyonlard\u0131r ve ancak bunlarla \u00f6r\u00fcl\u00fc olan do\u011fal hayatta kar\u015f\u0131l\u0131k bulabilirler. Bilgisayarlar nefes almaz; ama toprak al\u0131r. Arabalar sizi se\u00e7emez; ama atlar sahiplerini tan\u0131y\u0131p se\u00e7erler. G\u00f6kdelenler yorulup uyumaz; ama g\u00f6ky\u00fcz\u00fc uyur dinlenir. Ayn\u0131 model fabrikasyon \u00fcr\u00fcnlerin birbirinden hi\u00e7 fark\u0131 yoktur; ama tabiatta hi\u00e7bir \u015fey birbirinin ayn\u0131s\u0131 de\u011fildir. Bankalarda, ekranlarda her \u015fey s\u0131n\u0131rl\u0131 say\u0131sal veriye dayan\u0131r; ama ne a\u011fa\u00e7lar\u0131 ne \u00e7i\u00e7ekleri say say bitiremezsiniz. Teknoloji transfer edilir, paran\u0131n sahtesi bas\u0131l\u0131r; ama m\u00fcmk\u00fcn de\u011fil bir g\u00fcn do\u011fumunu kopyalayamazs\u0131n\u0131z. \u015eu da var ki art\u0131k modernle\u015fmeden geri d\u00f6n\u00fclemeyece\u011finin fark\u0131nday\u0131m. Makinadan ve sanall\u0131ktan k\u00fclliyen kurtulamay\u0131z. Yine de canl\u0131 do\u011fay\u0131 soluyacak aral\u0131klar olu\u015fturmal\u0131, elden geldi\u011fince bize fanili\u011fi, acizli\u011fi hat\u0131rlatacak sade bir ya\u015fam stili se\u00e7meliyiz.<\/p>\n\n\n\n
Her \u015feyi ayet g\u00f6rmedik\u00e7e Kur\u2019an anla\u015f\u0131lmaz<\/strong><\/p><\/blockquote>\n\n\n\n
Vahyin esas murad\u0131n\u0131n i\u00e7imize kodlanm\u0131\u015f vahye k\u00f6pr\u00fc kurmak oldu\u011fundan k\u0131saca bahsetmi\u015ftim. Bu ka\u00e7\u0131n\u0131lmaz \u015fekilde Kur\u2019an\u2019\u0131n muhatab\u0131n\u0131 her \u015feye tefekk\u00fcr ve tehayyur nazar\u0131yla bakmaya itecektir. Bildi\u011fimiz Kur\u2019an\u00ee naslardan daha umumi muhtevada ayet, ilah\u00ee kudreti g\u00f6steren b\u00fct\u00fcn i\u015faretlerdir. \u0130man\u0131n bize kazand\u0131rmak istedi\u011fi hususiyet budur. Ba\u015fa gelen olumlu-olumsuz her \u015feyi Allah\u2019\u0131n bir s\u0131nav\u0131 olarak de\u011ferlendirip onunla Allah\u2019\u0131n raz\u0131 olaca\u011f\u0131 ve\u00e7hede bir m\u00fcnasebet geli\u015ftirmek. Kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z her canl\u0131ya, g\u00f6rd\u00fc\u011f\u00fcm\u00fcz her varl\u0131\u011fa, tefekk\u00fcr ba\u011f\u0131ndan demetler sunan birer ibret olarak yakla\u015fmak. Sonu\u00e7ta d\u00fcnyadaki her \u015fey, Kur\u2019an\u2019\u0131n ideal muhatab\u0131 i\u00e7in yerine g\u00f6re bir sab\u0131r, \u015f\u00fck\u00fcr ve dua vesilesi olarak ondaki bir kulluk damar\u0131na kan pompal\u0131yor. \u0130ki kapak aras\u0131ndaki s\u0131n\u0131rl\u0131 ayet, b\u00f6ylelikle k\u00e2inat kitab\u0131ndaki s\u0131n\u0131rs\u0131z ayeti anlamas\u0131na bir arac\u0131d\u0131r. Yok, e\u011fer Kur\u2019an\u2019la hemh\u00e2lken b\u00fcr\u00fcn\u00fclen manev\u00ee ne\u015fve, cadde pazarda yerini d\u00fcnya h\u0131rs\u0131na terk ediyorsa, demek ki biz bir film seyrettik, \u015fark\u0131 dinledik, roman okuduk; Kur\u2019an okumad\u0131k.<\/p>\n\n\n\n
Feraset ve hikmet kavramlar\u0131 burada devreye girer. Allah\u2019\u0131n nuruyla y\u00fcr\u00fcmek, in\u015firah bulmu\u015f bir g\u00f6\u011f\u00fcsle ya\u015fam\u0131 kucaklamak b\u00f6yle bir olgunla\u015fmad\u0131r. Bizi caminin d\u0131\u015f\u0131na haz\u0131rlayan bir namaz, y\u0131l\u0131n her g\u00fcn\u00fc yoksula yard\u0131ma iten bir zek\u00e2t, her t\u00fcr sofrada emanet\u00e7i oldu\u011fumuzu, her tatminin ge\u00e7ici oldu\u011funu belleten bir oru\u00e7, t\u0131pk\u0131 K\u00e2be\u2019deki gibi bizi yurdumuzda omuz omuza ve e\u015fit m\u00fcminler k\u0131lan bir hac\u2026 Kur\u2019an Allah\u2019\u0131n kelam\u0131 da ya\u011fmurlar, hastal\u0131klar neyi? \u0130rademiz d\u0131\u015f\u0131nda geli\u015fen hadise ve s\u0131k\u0131nt\u0131lar, dahas\u0131 k\u00e2inat\u0131n enva\u0131 \u00e7e\u015fit canl\u0131s\u0131 Rabbin sonsuz esm\u00e2 ve evs\u00e2f\u0131n\u0131n bir tecellisi de\u011fil mi? Hani \u201cYery\u00fcz\u00fcndeki b\u00fct\u00fcn a\u011fa\u00e7lar kalem olsa, denizler ve o denizlerin yedi mislisi daha m\u00fcrekkep olsalar, Allah’\u0131n kelimeleri t\u00fckenmez\u201d hakikati? Kur\u2019an ayetleri arac\u0131l\u0131\u011f\u0131yla sa\u011flad\u0131\u011f\u0131m\u0131z rahman\u00ee \u00fcnsiyet, bize g\u00fcn\u00fcn her safhas\u0131nda e\u015flik eder. Otob\u00fcs beklerken, merdiven \u00e7\u0131karken, sokakta y\u00fcr\u00fcrken, masa ba\u015f\u0131nda \u00e7al\u0131\u015f\u0131rken, yast\u0131\u011fa ba\u015f\u0131m\u0131z\u0131 koydu\u011fumuzda\u2026 B\u00f6ylesi insandan do\u011fru, yararl\u0131, hikmetli s\u00f6z ve davran\u0131\u015ftan ba\u015fkas\u0131 sad\u0131r olabilir mi?<\/p>\n\n\n\n
Yaz\u0131n\u0131n sonuna geldik. Meram\u0131m\u0131 anlatt\u0131\u011f\u0131m\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Not ald\u0131\u011f\u0131m ba\u015fkaca ba\u015fl\u0131klar vard\u0131: Kur\u2019an anadilimiz ve yerel k\u00fclt\u00fcr\u00fcm\u00fcz d\u0131\u015f\u0131nda anla\u015f\u0131lmaz… Kur\u2019an bir kitap olarak anla\u015f\u0131lmaz… Kur\u2019an\u2019\u0131n ne demek istedi\u011fi, dedikleri a\u015f\u0131lmadan anla\u015f\u0131lmaz… \u015eeklin ve say\u0131n\u0131n tart\u0131\u015f\u0131ld\u0131\u011f\u0131 yerde Kur\u2019an anla\u015f\u0131lmaz vs\u2026 Ne var ki konu edindi\u011fim maddelerde bunlar\u0131 da kapsayacak noktalara temas ettim san\u0131yorum. Ayr\u0131ca yoruldum. Giri\u015fte dedi\u011fim gibi, bu hazineyi \u00f6m\u00fcr boyu e\u015feleyece\u011fiz. Kula\u011f\u0131 tutanla karna dokunan\u0131n fili farkl\u0131 tarif etmeleri gibi. Herkesin kayg\u0131s\u0131 farkl\u0131 belki de. Korkusu, ac\u0131s\u0131\u2026 Baz\u0131 \u015feyler \u00e7ok de\u011ferlidir. O kadar ki k\u0131r\u0131l\u0131r, bozulur diye dokunamazs\u0131n\u0131z bile. Kur\u2019an b\u00f6yle olmas\u0131n dedim asl\u0131nda. Dokunun, kurcalay\u0131n onu. Size g\u00fc\u00e7 verecek besine d\u00f6n\u00fc\u015ft\u00fcr\u00fcn. Hem ama\u00e7 o de\u011fil ki! Enikonu bir kap\u0131 o; i\u00e7inizin sonsuzundan Rabbinize \u00e7\u0131kan. Esas g\u00fczellik i\u00e7ine, i\u00e7inize girince…<\/p>\n","protected":false},"excerpt":{"rendered":"
Bir itirafla ba\u015flayay\u0131m. Bir\u00e7ok yaz\u0131, ilgili oldu\u011fu konuda son s\u00f6z\u00fc s\u00f6yleme iddias\u0131 ta\u015f\u0131r. Bu onlardan biri de\u011fil. Daha niye zaman\u0131m\u0131z\u0131 al\u0131yorsun demeyin. Kur\u2019an\u2019a dair yorumlar\u0131m\u0131z belki bir \u00f6m\u00fcr de\u011fi\u015fkenlik g\u00f6sterecek. Kulak yerine beynini kullananlar, hayat boyu vahiyle zihinsel bir gerilim i\u00e7inde olacaklar. Kur\u2019an\u2019\u0131n farkl\u0131 y\u00f6nlerine ili\u015fkin gizli sorular, sorgulamalar, meraklar ve tevakkuflar\u2026 Bir\u00e7ok ki\u015fi gibi […]<\/p>\n","protected":false},"author":9,"featured_media":4313,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[9],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3859"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3859"}],"version-history":[{"count":2,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3859\/revisions"}],"predecessor-version":[{"id":4689,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3859\/revisions\/4689"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4313"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3859"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3859"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3859"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}