Özet:

The Qur’an is the last message that Allah has sent to the Son of man, with another word, the last word. The wisdom is one of the blessings that Allah has given to man with the Book and the Prophet in order to understand the reason for his existence and to enlighten his way. In this study, some of the forms of speech in the Qur’an are briefly discussed and the facts of “râi” and “nظر” that guide people to think and understand are assessed in the context of the forms of speech aimed at giving a religious image. The distinctions of these facts, use tracks, emphasis, contexts, characteristics and differences between them have been identified. In the Qur’an, the words of the Qur’an and the words of the Qur’an and the words of the Qur’an and the words of the Qur’an and the words of the Qur’an and the words of the Qur’an and the words of the Qur’an. Specifically by Hz. The Prophet (peace and blessings of Allah be upon him) is the one who has written a book, and the one who has written a book, and the one who has written a book, and the one who has written a book. However, if the word "Alm" and "Arayat" and "Aflah" are not the word of direct speech in terms of speech, the reason for use and the speech of speech in terms of the meaning of the verses in the beginning of the Qur'an are also the words of speech that guide people to understand, to think and to receive the signs. Though it has been discussed in this study in general in the framework of the use style, nature and context, it is also evaluated in terms of the breakthrough because it is our particular area of interest. When it is seen with the direction of the curvature, it has been influenced by the possibilities of the curvature in terms of the curvature, and it has also gained a depth of meaning, as the Zemahşeri expresses, "see, beyond seeing, as if you are watching directly." In this study, the meaning of the "Alm Tera" and "Arayat" that are discussed is, "Do you see?" “You don’t see it” is in the form. But the words that they use in the signs are more profound than the words that they use in the signs. In the Qur’an, the Qur’an says: “When the Qur’an says: “When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: ‘When the Qur’an says: But in the same verses, it appears that the unresponsibility, the unbelievers and the unbelievers, to the ends of the treasury in the world and in the Hereafter, the people who have devastated their religion, and the false attitude, should be observed in the spirit, and the emphasis is that all people should be invited to think about the reasons for the destruction of the past peoples. The word “looked” has meaning in the form of sight, understanding, heart-looked sight, watched and seeing. But when it comes to the use of the Qur’an, it appears to be surprised, to notice and see, to feel the truth with all clarity, to think, to think about the work, to make it feel the power of the messenger. It also appears that the situation of those before them is not to be seen with the sight of the sight, not to be directed, the disappointment of mankind, the disappointment of his sight, that the man has been given time, and that the bad end will come without reasoning. This is also used in different meanings, such as how painful it is to leave and fall into an unacceptable position, to persist in the curse and not to see the truth, to wait unstable or simple, and to become sensitive. In the Qur’an, it also passes in the form of not using the mind and missing the opportunities in its hands, not looking at the creation of the supply and the seman, not understanding the importance of thinking and experiencing the sadness as a result of consciousness. The other thing that attracts attention in the use of the two facts in the verses is that in the places where the Complicants, the Faithful, the Putperest and the People of the Book are interviewed, their mistakes in the historical process, they are warned by Allah and they are punished because of their resistance to all these warnings, their turn, their faithfulness, and their foolishness. But when the Muslims are interviewed, it is emphasized that what are the things they have warned, how they are warned, what they are punished, and how they should be seen and taught because of these consequences. Thus, Muslims are warned that they should not understand, think, and repeat the mistakes of the previous and meet the same punishment both in the world and in the Hereafter. When the Qur’an says that the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an. In addition, in the places where the "Rai" fact passes, the emphasis, such as indication, warning, indication, is observed as a stronger, threatening and punitive emphasis in the fact.

Anahtar Kelimeler:

Özet:

The Qur'an is the last message for humanity, in other words, the last address. Intelligence, on the other hand, is one of the blessings that Allah has given to human beings through the book and the prophet so that they can understand the reason for their existence and enlighten their way. In this study, some addressing expressions in the Qur'an were briefly discussed, and the verbs رأى and نظر, which point to reasoning and lead people to think and reason, were evaluated in the context of addressing patterns aimed at providing a religious imagination. Their differences in recitation, usage patterns, separate emphases, differences between them, and their basic messages were identified. Addresses in the Qur'an differ in terms of both the wording used, meaning and audience. Addressing words "يَٓا اَيُّهَا النَبِيُّ" specifically addressing to the Prophet, "يَٓا اَيُّهَا النَاسُ" addressing to humanity in a more general sense, and “يَٓا اَهْلَ الْكِتَابِ”addressing to Ahl al-Kitab, taking into account a more limited audience, are used. On the other hand, there are also addressing words/compositions such as “اَلَمْ تَرَ”, “اَرَاَيْتَ” and “اَفَلَا يَنْظُرُونَ” that are not directly regarded as addressing words in terms of wording but lead people to reason, think and take a lesson in terms of the reason for their use and the nature of the verses beginning with these words. Although the compositions of address were discussed in the context of their usage style, nature and context in this study, they were also evaluated in terms of recitation since it is our special interest. When viewed from the aspect of recitation, the fact that there are different reading possibilities in terms of recitation has also affected the meaning, and has gained a depth of meaning “looking, as if you are watching directly, rather than seeing", as Zemahşeri states. The combinations “اَلَمْ تَرَ” and “اَرَاَيْتَ” discussed in this study mean “have you seen? and “don't you see”, respectively. However, their emphasis in the verses in which they are used as addressing words has a deeper meaning. In other words, when we look at both the verses in which they are used in the Qur'an and the interpretations of the commentators on the nature of these verses, it is emphasized that “it is necessary to realize the power and might of Allah, reflect on the miraculous creation of blessings, notice the divine power behind extraordinary incidents, witness that all creatures act in accordance with the purpose of their creation, and think of natural events as a lesson”. However, in the same verses, it is seen that there is an emphasis on irresponsibility, the sad ends of the unbelievers and ungrateful people in this world and in the afterlife, the need to observe the state of mind of people who have distorted their religion with a hypocritical attitude, and inviting all people to think about the reasons for the destruction of the past tribes. “نَظَرَ” has meanings such as “to look, looking, understanding, to see with the eye of the heart, to think and to see”. However, when we look at its usage in the Qur'an, it is seen that it means “to be surprised, to notice and see, to feel the truth with all its clarity, and to lead somebody to think on the work and feel the power of its influence”. This combination is also used in different meanings such as not seeing how painful it is to fall into a disreputable position, insisting in swearing and not seeing the truth, waiting unconsciously or simply becoming insensitive. It also means in the Qur'an as not using one's mind and missing opportunities, not considering the creation of the earth and sky, and not understanding the importance of having happiness as a result of thinking and awareness. Another point that draws attention in the use of the two verbs discussed in the verses is that polytheists, hypocrites, idolaters and the People of the Book are addressed, by mentioning that they were punished due to their mistakes they made in the historical process and, although they were warned by Allah, their stubbornness, turning away from the right way, not reasoning and making fun of warnings. On the other hand, when Muslims are addressed in the addressing compositions, what the previous people were warned about, how they were warned, what they were punished with are exemplified, and it is emphasized that it is necessary to take lessons from these results. In other words, Muslims are warned not to face the same punishment both in this world and in the afterlife by repeating the mistakes of the previous ones. It was determined that the compositions of “اَلَمْ تَرَ, “اَرَاَيْتَ” and “اَفَلَا يَنْظُرُونَ” invite people to reason out the importance of the Qur'an even in the addressing patterns. In addition, while emphases such as warning, notice and taking lessons stand out in the use of verb “رأى”, a harsher, threatening and punitive emphasis is observed in the use of the verb "نظر”.