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Kur'an-ı Kerim indiği dönemdeki ilk muhataplarına mesajını ulaştırmayı hedeflerken öncelikle onların dilleri olan Arapça’yı en etkileyici ve anlaşılır bir biçimde kullanmıştır. Bunu yaparken de dilin anlam ve kurallar yelpazesinin izin verdiği her türlü imkânı kullanmıştır. Kur'an, muhataplarına mesajını iletirken bazen sözü uzun ifadelerle gerçekleştirmiş kimi zaman da oldukça öz bir biçimde hatta yerine göre bir kelime veya edatla bunu yapmıştır. Dilin yapısı gereği onun anlam ifade eden en küçük parçası olan kelimeler ve hatta Arapça’nın morfolojik yapısı nedeniyle ona özgü olarak edatlar ve harfler, anlamı büsbütün etkileyen unsurlardır. Bu çalışmada ele alınan “إنْ”edatı Arapça’daki diğer pek çok harf ve edat gibi anlam üzerinde hiç kuşkusuz önemli bir etkiye sahiptir. “إنْ”edatının dildeki en temel anlamı olan şart manasında kullanımı genel olarak Kur'an’daki pek çok âyette de kaşımıza çıkmaktadır. Bu anlamın yanı sıra Kur'an'ın bütünlüğü ve âyetlerin bağlamına göre nefiy, tekit ve sebep manaları da bu edatın Kur'an’daki diğer kullanımlarıdır. “إنْ”edatının Kur'an'da asli manası olan şart manası dışında sebep/ta‘lîl manasının dilde olup olmadığı ve buradan hareketle bu anlamın Kur'an'da kullanılıp kullanılmadığı konusu temelde Basra ve Kûfe dil ekollerinin tartıştığı bir mesele olmakla birlikte anlama etkisi nedeniyle bu husus müfessirler arasında da tartışılan bir konu olmuştur. “إنْ”edatının Kur'an'da geçtiği yerlerde anlama olan etkisini tespit edip bağlama uygun olan manayı vermek Kur'an'ın doğru anlaşılması noktasında oldukça önemlidir. Bu çalışma da söz konusu edatın anlama olan etkisini tartışmalı yaklaşımların bulunduğu âyetler ve “إِنْ كُنْتُمْ”şeklinde fiil formundaki kullanımı özelinde ele almayı amaçlaması bakımından önemlidir. Çalışmada üzerinde problematik yaklaşımların olduğu âyetlere müfessirlerin yaklaşımları erken dönemden modern döneme kadar kaleme alınmış olan belli başlı tefsirlerden aktarılmış ve analitik bir bakışla birtakım değerlendirmelere yer verilmiştir. Basra dil ekolü ve onların çizgisindeki kimi müfessirler “إنْ”edatının sebep manasının dilde olmadığını söyleseler de Kûfeli dilciler ve bu çizgideki müfessirler uzun izahlarla bu anlamın söz konusu edatın anlamları arasında bulunduğunu ifade etmişler ve bu edata Kur'an'da kimi bağlamlarda şart manası vermenin doğru olmadığına dair âyetlerdeki ve hadislerdeki kullanımlardan örnekler göstermişlerdir. Mesela el-Bakara sûresi 2/31. âyette melekler hakkında kullanılan “إِنْ كُنْتُمْ”ifadesine “Eğer doğrulardansanız” şeklinde şart manası verilmesi onların doğru sözlü olup olmadıkları konusunda şüphe uyandıracağını ve bunun onların melek olma vasıflarına ters düşeceğini ileri sürmüşlerdir. Diğer taraftan “Ey iman edenler” hitabıyla başlayan ya da hitabın müminlere yönelik olduğu el-Bakara sûresi 2/278, Âl-i İmrân sûresi 3/139 vb. âyetlerin sonundaki “إِنْ كُنْتُمْ” ifadesine “Eğer müminlerseniz/inanıyorsanız” şeklinde şart anlamı vermenin âyetin başı ve sonu arasında bir çelişki doğuracağı ve bu üslubun Allah hakkında itikadi zeminde bir probleme neden olacağını söylemişlerdir. Aynı şekilde birtakım dilciler bazı âyetlere şart manası vermenin bağlam ve Kur'an üslubu açısından problem teşkil ettiğini ileri sürerek bu durumu el-Bakara sûresi 2/23. âyet ve benzeri âyetler üzerinden açıklamaya çalışmışlardır. Zira onlara göre söz konusu âyette müşriklerin Kur'an hakkında şüphe ettikleri kesin olduğu halde “Kur'an hakkında şüphe içindeyseniz haydin onun benzeri bir sûre getirin” denilmesi hem bağlama hem de vakıaya uygun düşmemektedir. Kur'an'da çoğunlukla âyet sonlarında yer alan “إِنْ كُنْتُمْ”ifadesinin fiil formundaki bu kullanımlarını tefsir ederken şart manası veren ve çoğunluğu oluşturan Basra dil ekolü ve onların çizgisindeki bazı müfessirler ise sistematik bir biçimde söz konusu edatın geçtiği âyetlerden bu çalışmada ele alınanların hepsine şart manası vermişler ve bağlam açısından şartın sorunlu olduğu ya da birtakım itirazlara konu olduğu durumlarda da hazif, takdim-tehir ve mecaz gibi çeşitli dilsel izahlara başvurmuşlardır. Kimi müfessirler ise bağlama göre şart ya da sebep/ta‘lîl manası vermiş ve daha serbest hareket ederek dilin bütün imkânlarını kullanmışlardır. Ancak bunların aynı bağlamda gelen benzer âyetlerde de farklı yaklaşımlar sergileyerek problematik bir yorum tarzı ortaya koydukları da dikkatlerden kaçmamıştır.
The Qur’an was intended to communicate its message to its first interlocutors in the time of the descent of the Qur’an, and it used Arabic, their first language, in the most impressive and understandable way. In doing so, he also used all the possibilities that the meaning and rules of the language allow. The Qur’an, when it is transmitted to his interlocutors, sometimes performed the word with long expressions and sometimes made it in a very own form or even a word or edat according to the place. For the structure of the language, the words, which are the smallest part of its meaning, and even the morphological structure of the Arabic, the edats and letters are the elements that influence the meaning as a whole. The "in" edition discussed in this study has no doubt a significant impact on the meaning of many other letters and edits in Arabic. This is the most important part of the Qur’an, and the most important part of the Qur’an is the Qur’an. In addition to this meaning, the integrity of the Qur’an and the context of the verses, the soul, the unity and the reason are also the other uses of this edition in the Qur’an. In the Qur’an, the meaning of the Qur’an is the meaning of the Qur’an and the meaning of the Qur’an is the meaning of the Qur’an and the meaning of the Qur’an is the meaning of the Qur’an and the meaning of the Qur’an is the meaning of the Qur’an and the meaning of the Qur’an is the meaning of the Qur’an. It is very important to identify the effect of the "an" age in the Qur'an where it passes in the meaning and to give the meaning appropriate to link in the point of understanding of the Qur'an. This study is also important in terms of the meaning of the edat in which the objective is to deal with the effects of the verses in which the controversial approaches are present and the use in the actual form in the form of "en ь ь ь ь ь ь ь ь ь ь ь ь ь ь ь". In the study, the signs of problematic approaches have been translated from certain main interpretations that the researchers’ approaches have been taught from the early period to the modern period and a number of evaluations have been placed with an analytical look. In 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) and 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) and 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) and the words of the Holy Prophet (peace and blessings of Allah be upon him). For example, the El-Bakara Sura is 2/31. The words of the angels in the Qur’an are the words of the angels, and the words of the angels are the words of the angels, and the words of the angels are the words of the angels, and the words of the angels are the words of the angels. The Qur’an says, “O those who believe, the Qur’an begins with the Qur’an, or the Qur’an is directed to the believers, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an, and the Qur’an is directed with the Qur’an. They said in the end of the verses, “If you believe, it will cause a contradiction between the beginning and the end of the verses, and it will cause a problem on the ground of the belief to Allah.” In the same way, a number of speakers argue that the conditioning of some verses is a problem in terms of the context and the Quran's style, this situation is al-Bakara Sura 2/23. They tried to explain through the signs and similar signs. For it is not appropriate for them to say, “If you doubt the Qur’an, bring a Qur’an like it,” while the Qur’an is clear that they doubt the Qur’an, it is not appropriate for them to say, “If you doubt the Qur’an, bring a Qur’an like it.” In the Qur’an, the use of the phrase “en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’en’ Some of the teachers have given the meaning of the condition or reason according to the connection and have used all the possibilities of the language by moving more freely. But in the same context, the same verses showed different approaches and showed a problematic commentary style and did not escape the attention.
When the Qur’ān was revealed, it primarily used the language of the first addressees, Arabic, in the most impressive and understandable way to convey its message. In doing so, it used all the possibilities allowed by the range of meanings and rules of the language. While the Qur’ān conveys its message to its addressees, it sometimes uses long expressions, sometimes quite concise ones, and even a word or preposition in some places. Due to the structure of the language, the words, the smallest component of the language, and, peculiar to it, even the prepositions and letters, due to the morphological structure of Arabic, are the elements that completely affect the meaning. Like many other letters and prepositions in Arabic, the preposition “إنْ” handled in this study undoubtedly has an important effect on the meaning. We generally encounter, in many verses of the Qur’ān, the use of this preposition in the sense of condition, which is the most basic meaning in the language. In addition to this meaning, the negative, emphasis, and causal meanings are also the other uses of this preposition according to the integrity of Qur’ān and the context of the verses. Apart from the meaning of condition as the basic meaning of the preposition “إنْ” in the Qur’ān, whether the meaning of cause/ta‘līl exists in the language and this meaning is used in the Qur’ān is basically an issue discussed by the Basra and Kūfa language schools, the issue has still been discussed by the exegetes as well due to its effects on the meaning. It is quite important for correctly understanding the Qur’ān to determine the effect of the preposition “إنْ” on the meaning when it is mentioned in the Qur’ān and to give the appropriate meaning to the context. This paper is also important in that it aims to deal with the effect of the preposition in question on the meaning in the verses where there are controversial approaches and in the example of the use of the verb form “إِنْ كُنْتُمْ". In the study, the approaches of the exegetes to the verses on which there are problematic approaches are transferred from the major interpretations written from the early period to the modern period and some evaluations are included with an analytical view. Although the Basra language school and some exegetes following them say that “إنْ”does not mean causation, the linguists of Kūfa and the exegetes following the same line have stated that it also means that, and they showed examples from the āyāt (verses) and hadiths that it is not correct to use this preposition in the meaning of condition in some contexts in the Qur’ān. For example, they argued that the use of the expression “إِنْ كُنْتُمْ”used about angels in a verse in Sūrat al-Baqara 2/31, as “if you are of the truthful” would raise doubts as to whether they were truthful or not and this would contradict their qualifications as angels. On the other hand, they argued that giving a conditional meaning to “إِنْ كُنْتُمْ”at the end of the verses starting as “if you are believers” or the ones in which the believers is directly addressed as in al-Baqara, 2/278 and Āl ‘Imrān 3/139, would cause a contradiction between the beginning and the end of the verse, and that this style would cause a problem on the ground of belief about Allah. In the same way, some linguists argue that giving the meaning of conditions to some verses poses a problem in terms of the context and the style of the Qur’ān, and they explain this situation through al-Baqara 2/23 and similar verses. For, although it is certain that the polytheists doubted about the Qur’ān in the verse in question according to them, the statement “If you are in doubt about the Qur’ān, bring a sūra (chapter) like it” fits neither context nor fact. The Basra language school who constitutes the majority and think that the expression “إِنْ كُنْتُمْ”mostly found at the end of the verses in the Qur’ān includes the meaning of condition, and the other exegetes following them have systematically added the meaning of condition to all of the verses in which the aforementioned preposition is used, and in cases where the meaning of condition is problematic or subject to some objections in terms of context, they have resorted to various linguistic explanations such as omission (hazf), precedence-postponement (taqdīm-ta’khīr) and metaphor. As far as it can be determined in this study, except for some scholars of wujūh and naẓā’ir, there was no one who constantly gave the meaning of cause in the verses where the meaning of condition is open to discussion, whereas some exegetes gave the meaning of condition or cause/ta‘līl depending on the context and used all the possibilities of the language by acting more freely. However, it has not gone unnoticed that they present a problematic interpretation style by displaying different approaches in similar āyāt (verses) that come in the same context.
Alan : İlahiyat
Dergi Türü : Uluslararası
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