Özet:

Notwithstanding ‘The Qur’an is explicitly understandable by its interlocutors’ statement is accepted generally; its details and sub-headings are not very far from some discussions extending to the present. Being explicit is primarily related to the vocabulary used in the text. The wordings featured such as müteşâbih (cognate), mukattaa (discrete), mücmel (concise), garîb (vague), muarreb (loanword) and subjects as kırâats (readings) were processed under different disciplines in our sources. This study aims only to discuss the main lines of Qur’an’s being understandable at the wording level based upon the questions posed for its being an explicit/mubîn book at wording level. Eloquent norms, which set forth according to the fluency of the wordings and faded in time, are educational norms that definitely fade as the occasion arises by nature of eloquence and it is not possible to evaluate the Qur’an wordings through this narrow angle. In this connection, taking the Qur’an wordings on the aspect of their familiarity or lucidity while evaluating the relatively and gradely hard wordings may lead to neglect of ties with feelings, associations, time, place, culture, and civilization that wordings refer to. Significations of Qur’an, whose meaning range covered with large or layered or various permeable curtains from thin to thick, are proof of its rich content than its incomprehensibleness on the contrary. Additionally, sometimes the meaning of the words and their points may be different. Systematic features on hurûf-u mukataa (discrete letters), their origin, designation and punctuation, which ulema organize, are related to this point. “Statement” is the general principle in wordings as in the sentences. Divine statement requires finding its futuristic, multi-dimensional and transcendent aspects.

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