Özet:

In the Qur’an, the conversations made to a person or group carry covered messages to other persons or groups is possible in terms of classical interpretation literature. According to some approaches emerging in modern times, when and to whom the word is made; it does not only determine the meaning, but also limit it. This two-degree provides a benefit that must be founded in theoretical dimension. The most clear example of the transition from the speaker to the other is the transition of the speakers made to the unbelievers to the faithful. In 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, 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 the Qur’an, the question of the transition of the Qur’an can be explained by the way the Qur’an follows in the Qur’an. But the subject must also be founded from a linguistic point of view. In fact, the extension of the phrase can sometimes be the subject of words and sometimes the possibilities of the language and literary aspects and sometimes an analytical effort. In this study, the relevant examples will be analyzed and revealed that the transition between the words in the Qur’an is possible from the point of view. However, the study will try to identify methods and suggestions related to the linguistic aspects of the matter. Summary: The saying that the Qur’an is the word of God finds different points in some theories of meaning that arise in the classical literature and modern times. In the classical proceedings and sources of documentation, a theoretical framework is drawn around the nature, enjoyment, conditions and varieties of the word and the varieties of the word in the Qur'an are discussed, the varieties, the delays and the scope of the word in the modern period contextual approaches make the understanding of the word compulsory to know the contextual information, so the word is read as a book and the meaning will be broken. For these approaches are based on the conversion of the word into the book (written culture of the word) and the meaning of the Qur’an is converted into a dictionary, distant from the original meaning. Knowing what the Qur’an says, but what it says, depends on the understanding of the Qur’an as a speech. Indeed, the knowledge of which events the verses relate or when and about whom they are revealed is the data that is primarily taken into account in the understanding of the verses in the classical interpretation literature. However, the classical perception of the interpretation evaluates these data in different categories in terms of the integrity of religion, ahkham and experienced reality. For example, the reason-i-nuzul riviet and the Mekkî-medîîne knowledge sometimes constitute only one example of the meanings of the verses, sometimes it serves as elements that contribute to the understanding of the verses, sometimes it can shrink the meanings of the verses along with other verses. This comprehensive-category point of view provides the realistic-methodic ground of the knowledge of the process. It is hard to fundamentate the claims that there is an absolute obligatory relationship between the speaker and the interlocutor from the point of view of classical literature. In classical literature, expressions that come in the word form and are in an obligatory relationship with their interlocutors are addressed with the concept of word-l-muvâcehe (direct word). Direct conversations connect the first interlocutors. For when speaking of the conversation, it is necessary to find a interlocutor. It can be thought that this statement stands in the same place as the contextual theories in terms of its predecessors. However, in terms of the scope of the phrase, these theories cannot be compared with each other. While the classical meaning theories consider that direct speeches also cover indirect interlocutors by methods such as sher's necessity or comparison, in contextual and historical approaches, they evolve beyond the textual level by predicting what the speeches mean in the context of the speeches-speeches relationship. When the Qur’an is fully considered as a speech, or when the speech is taken into account directly, it is difficult to explain that those who speak of the unbelievers or those who speak to them can also speak to the believers, from the point of view of the methods of understanding of modern times. In fact, the compulsory relationship between speech-muhatap requires that. And those who speak in the context of the Qur’an will not be discussed together, and they have two different beliefs that cannot be discussed in the same Qur’an. Therefore, it is not possible to direct the messages given in the conversations made to the messengers and to charge the qualities in these verses to the believers. There is no problem in the classical literature in which the verses of the unbelievers can also be addressed to the believers. The language is also known to the time. Those who believe in the book, and those who do not believe, and those who do not believe, and those who do not believe, and those who do not believe, and those who do not believe, and those who do not believe, and those who do not believe, and those who do not believe, and those who do not believe, and those who do not believe, and those who do not believe. The Prophet (peace and blessings of Allah be upon him) was the Prophet (peace and blessings of Allah be upon him). In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said, “The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said: Classical literature describes this subject sometimes with literal delâlet (total) and the literary use of the language (document), and sometimes with the possibility of speech (sensitive characteristics). In the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, and the Qur’an. In this context, we are sometimes talking about the actions that the believer needs to be, sometimes the things that the believer cannot do, and sometimes the believer will put his integrity in danger when he does. In the Qur’an, some of the words made to the believers are clearly seen that they are prohibited from being like the unbelievers and from carrying the qualities of the unbelievers. And in the verses there are sometimes the negative consequences that the believers will be like the unbelievers, and sometimes those who speak to the believers or those who speak of the believers are the end of the verses about the situation in which the unbelievers are or the punishment they will encounter. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the words of the Holy Prophet (peace and blessings of Allah be upon him) are the words of the Holy Prophet (peace and blessings of Allah be upon him) and the words of the Holy Prophet (peace and blessings of Allah be upon him) are the words of the Holy Prophet (peace and blessings of Allah be upon him). It is possible that the Qur’an is based on the Qur’an. However, it can be said in the Qur’an that the transitionality of the speech occurs in two theoretical dimensions. The first of these is related to the language-scientific-scientific predecessors, and is concerned with use such as tariz, kinaye, mecaz. And the second is a craving. Here the comparison is a phenomenon that occurs in the mind without the need for suggestions. Because the mind, when hears these expressions, can at once reach more powerful meanings than the literal meaning of the lazph. In this study - moving from the problems of modern times - it is questioned whether the transition from direct conversations to indirect interlocutors is possible. In this framework, the study focuses primarily on the transmission of the Qur’an’s messages and teachings sometimes through the opposite system of beliefs to their interlocutors. Thus, to the believers, some commandments and nights are made directly and not on the opposite side of the Qur’an followed by the statue. 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, the Qur’an is the Qur’an, the Qur’an is the Qur’an. In the last part of the study, a theoretical framework on the subject was drawn up; the method of inter-interaction was discussed.