Abstract:

The Qur’an, in the concepts and the provisions of which it brings, takes into account the norms of the community which it has been revealed, sends its messages to mankind. Twenty-three years of time, the events that evolve in the course of time, and the understanding of life that Islam has forecast, have been placed as a therapeutic. The Qur’an was in Arabic and used the concepts of the Arab community. But the Qur’an used some concepts, including the words of Allah, Rab, etc., first and foremost, not the reward in the way of life of the associate society, but the reward that the religion predicts was used to put in minds. Therefore, some concepts, along with the use of the Qur’an, have gone through a process of change and in time these meanings have become permanent. The concept of fetah, which expresses certain characteristics in the Arabic period of ignorance, has also changed with the use of the Qur’an, and the negative characteristics of the pre-Islam period have been excluded from this concept. As a result of the change of the concept of fetah and its impact on social life, it has also been embedded in a corporate structure under the name of the period of resurrection. If it is to be expressed in short, when it is said fetâ, there are significant differences between Islam before and after in terms of the messages that are intended to be given with the mindfulness of the mindfulness. The Qur’an has also used this concept, as well as about the distinguished people, and has given a new dimension to the cowardy. In our study, the concept of fetah has been studied in detail, compared the uses of Islam and the Qur’an. In the Qur’an, the expressions of fetah and the character character characteristics of those expressed personalities have been attempted to identify the challenge and width in the concept. It is also clear that the use of this concept in the Qur’an is the second half of the Mekka period and the near-time interval of the Hicret. In this way, the concept of the subject was focused on what messages were given through those interlocutors on that day. For the most generally expressed youth, the Qur’an and the youth are referred to the concept of deafetâ, as it is referred to in the work on fituvvet. Our work has been carried out on time-long research. But in this article, in the identification of the meanings of the fetah and its derivatives, the meaning of the use of the Qur’an and the meaning of the period in which it has come in connection with the message. We hope that our work will contribute to the better understanding of the meaning of the corresponding concept and the messages of the Qur’an in this way of conception.