{"id":3890,"date":"2018-11-03T19:30:00","date_gmt":"2018-11-03T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com?p=3890&preview=true&preview_id=3890"},"modified":"2018-11-03T16:56:16","modified_gmt":"2018-11-03T13:56:16","slug":"semantik-analizler-isiginda-kuranda-reyb-ve-yakin-kavramlari","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/semantik-analizler-isiginda-kuranda-reyb-ve-yakin-kavramlari\/","title":{"rendered":"Semantik analizler \u0131\u015f\u0131\u011f\u0131nda Kur\u2019\u00e2n\u2019da \u201cReyb\u201d ve \u201cYak\u00een\u201d kavramlar\u0131"},"content":{"rendered":"

\"\"<\/p>\n

Yaz\u0131, Prof. Dr. \u0130smail YAKIT\u2019\u0131n <\/em>\u201cKur\u2019\u00e2n\u2019\u0131 Anlamak\u201d
\nkitab\u0131ndan al\u0131nm\u0131\u015ft\u0131r.<\/em><\/p>\n

Grek\u00e7e \u201cs\u00e9\u00admantik\u00e9-s\u00e9mantikos\u201ddan gelen semantik kelimesi \u201canlam ve\u00adren, anlam belirten<\/em>\u201d demektir. \u201cSemiologie\u201d tabiri de \u201can\u00adlam bilimi<\/em>\u201dne kar\u015f\u0131l\u0131k kullan\u0131lmaktad\u0131r. Arap\u00e7a kar\u015f\u0131l\u0131\u011f\u0131 \u201c\u0130lmu\u2019l-ma\u2019na<\/em>\u201dd\u0131r. Semanti\u011fin bir\u00e7ok \u00e7e\u015fitleri vard\u0131r: Analitique, struc\u00adturale, synchronique, diachronique (historique) vs. Anlam ile kelimesini, kelime ile obje ili\u015fkilerini, anlam de\u011fi\u015fikliklerini, kavram karga\u015fal\u0131\u011f\u0131n\u0131, e\u015f anlaml\u0131, \u00e7ok anlaml\u0131 kelimeleri ve onlar\u0131n yap\u0131s\u0131n\u0131 vs. inceleyen bir bilim dal\u0131 olan semanti\u011fin varl\u0131\u011f\u0131, dillerin \u00e7\u0131k\u0131\u015f\u0131 kadar eskidir ama bir bilim dal\u0131 olarak kurulu\u015fu yenidir. K\u0131saca semantik bir bilim dal\u0131 oldu\u011fu kadar kavram karga\u015fas\u0131n\u0131 \u00f6nlemede, do\u011fru anlam\u0131 bulmada bir me\u00adtottur.[1]<\/sup><\/a><\/p>\n

Semantik analiz ve etimolojik anlam ba\u011flar\u0131 \u00fczerinde k\u0131sa bir a\u00e7\u0131klamadan sonra as\u0131l konumuza ge\u00e7ip \u201creyb\u201d ve \u201cyak\u00een\u201d kavramlar\u0131n\u0131 ele alaca\u011f\u0131z. Bir kelimenin veya kavram\u0131n se\u00admantik analizini yapabilmek i\u00e7in ilkin, o kelimenin veya kav\u00adram\u0131n etimolojisini bilmek gerekir. Arap\u00e7a bir kelime i\u00e7in tabiri caizse, onun deveden \u00f6rne\u011fini bulmak gerekir. Sonra o keli\u00admenin t\u00fcrevlerinde ve tarih boyunca kazand\u0131\u011f\u0131 anlam\u00adlar\u0131nda bu k\u00f6k manay\u0131 aramal\u0131 ve etimolojisi ile anlam ba\u011f\u0131 kurul\u00adma\u00adl\u0131d\u0131r. \u015eayet bu ba\u011f herhangi bir kelimede kurulamazsa seman\u00adtik analiz yap\u0131lamaz.[2]<\/sup><\/a><\/p>\n

\u015e\u00fcphe ve dereceleri (\u015e\u00fcphe, \u015eekk ve Reyb)<\/strong>[3]<\/sup><\/strong><\/a><\/h2>\n

\u201cReyb\u201d kelimesi Arap\u00e7a\u2019da her t\u00fcrl\u00fc belirsizlik, karars\u0131zl\u0131k, korku ve \u015f\u00fcphelerin genel ismidir. Sadece \u015f\u00fcphe veya ku\u015fku ile terc\u00fcme edilemez. Kald\u0131 ki Arap\u00e7a\u2019da ku\u015fkuyu ifade eden veya kesinlik arzetmeyen bir \u015feyi belirten ba\u015fka kelimeler de vard\u0131r. \u015e\u00fcphe ve \u015fekk gibi. \u201c\u015e\u00fcphe\u201d kelimesi \u201c\u015e-B-H\u201d k\u00f6k\u00fcnden gelir. Benzemek anlam\u0131ndad\u0131r. Benzemek ihtimali ikiden fazla oldu\u00ad\u011fu zaman \u015f\u00fcphe kelimesi kullan\u0131l\u0131r. \u201c\u015eekk\u201d kelimesi \u201c\u015e-K-K\u201d k\u00f6k\u00fcnden gelir. Bir \u015feyin ikiye ayr\u0131lmas\u0131 veya iki adet olmas\u0131d\u0131r. Dolay\u0131s\u0131yla ihtimal ikiye indi\u011finde bu kelime kullan\u0131l\u0131r.<\/p>\n

\u201cReyb\u201d kelimesi ise \u201cR-Y-B\u201d k\u00f6k\u00fcnden gelir. Kur\u2019\u00e2n<\/em>\u2019da on yedi yerde ge\u00e7en bu kelime, ya \u201cKur\u2019\u00e2n<\/em>\u201d ya da \u201cyeniden di\u00adrili\u015f\u201d konusunda zikredilmi\u015ftir. Semantik alan\u0131 i\u00e7erisinde \u201cen\u00addi\u015fe, korku, tasa, ihtimal, \u015f\u00fcphe, \u015fekk, kayg\u0131, vesvese, zan, tahmin<\/em>\u201d gibi her t\u00fcrl\u00fc belirsizli\u011fin, karars\u0131zl\u0131\u011f\u0131n genel ad\u0131d\u0131r. Yani \u201cyak\u00een\u201d (kesin ger\u00e7ek) kavram\u0131n\u0131n tam anlam\u0131yla z\u0131tt\u0131d\u0131r. Durum b\u00f6yle olunca reyb\u2019in olumsuz hali olan \u201cLa Reyb\u201dle \u201cyak\u00een\u201d e\u015f anlaml\u0131d\u0131r. \u015eu halde \u201cReyb\u201d, yak\u00een (kesin ger\u00e7ek) olmayan her \u015feyi ifade ederken, \u201cLa Reyb\u201d ise yak\u00een (kesin ger\u00e7ek) olan anlam\u0131ndad\u0131r. Burada ihtimal bire inmi\u015f gibi g\u00f6r\u00fcnse de o art\u0131k ihtimal de\u011fil ger\u00e7e\u011fin kendisidir.<\/p>\n

Yukar\u0131da anlatt\u0131klar\u0131m\u0131z\u0131n tamam\u0131n\u0131 i\u00e7eren bir \u00f6rnek verelim: Hava alacakaranl\u0131k, uzaktaki objeler pek se\u00e7ilemiyor olsun. Uzakta bir karart\u0131 bulunsun. Bu karart\u0131 pek se\u00e7ile\u00admedi\u011finden, pek \u00e7ok \u015feye benzetilebilir bir g\u00f6r\u00fcn\u00fc\u015fte olsun. Yani insana, hayvana, a\u011fa\u00e7 k\u00fct\u00fc\u011f\u00fcne, \u00e7uval y\u0131\u011f\u0131n\u0131na, ta\u015f y\u0131\u011f\u0131n\u0131na vs. pek \u00e7ok \u015feye benziyor olsun. \u0130\u015fte burada benzedi\u011fi her bir \u015fey i\u00e7in \u015f\u00fcphe kelimesi kullan\u0131l\u0131r. \u00c7\u00fcnk\u00fc benzeme ihtimali \u00e7oktur. Yani 2\u2019den fazlad\u0131r. \u00c7\u00fcnk\u00fc o karart\u0131 insana da, hayvana da, k\u00fct\u00fc\u011fe de vs. benziyor. \u0130\u015fte burada \u201conun (o ka\u00adrart\u0131n\u0131n) insan oldu\u011fundan \u015f\u00fcphe<\/em>liyim\u201d veya \u201conun hayvan oldu\u011fundan \u015f\u00fcphe<\/em>liyim.\u201d denir. Yani o nesnenin insana ben\u00adzedi\u011finden, hayvana benzedi\u011finden emin de\u011filim. Kesin bilgim yok demektir. Karart\u0131ya biraz daha yakla\u015fal\u0131m. Ta\u015f y\u0131\u011f\u0131n\u0131 olma\u00add\u0131\u011f\u0131 kesinle\u015fsin, biraz daha yakla\u00ad\u015fal\u0131m, obje biraz daha net\u00adle\u015fsin, \u00e7uval veya a\u011fa\u00e7 k\u00fct\u00fc\u011f\u00fc olmad\u0131\u011f\u0131 da anla\u015f\u0131ls\u0131n. Biraz da\u00adha yakla\u015f\u0131p daha da netlik olunca hayvan olmad\u0131\u011f\u0131 da g\u00f6r\u00fclm\u00fc\u015f bulunsun. Onun insan oldu\u011fu anla\u015f\u0131l\u0131p da erkek mi yoksa kad\u0131n m\u0131 oldu\u011fu tam se\u00e7ilemiyor bulunsun. \u0130\u015fte o zaman ihtimal 2\u2019ye d\u00fc\u015ft\u00fc\u011f\u00fcnden \u015f\u00fcphe de\u011fil \u201c\u015fekk\u201d kelimesi kulla\u00adn\u0131r\u0131z. Yani o karart\u0131n\u0131n insan oldu\u011funu biliyoruz ama erkek mi yoksa kad\u0131n m\u0131 oldu\u011funu, hatta Ali veya Ay\u015fe mi oldu\u011funu bilmiyoruz. Yani burada \u201cOnun Ali oldu\u011fundan \u015f\u00fcpheliyim, veya onun Ay\u015fe oldu\u00ad\u011fundan \u015f\u00fcpheliyim\u201d diyemeyiz. \u00c7\u00fcnk\u00fc ihtimal ikiye inmi\u015ftir. O zaman \u201cOnun Ali oldu\u011funa \u015fekk<\/em>im var, onun Ay\u015fe oldu\u011fu konusunda \u015fekk<\/em> sahibiyim\u201d demek \u00f6z Arap\u00e7a\u2019ya ve kav\u00adramlar\u0131n semantik yap\u0131s\u0131na \u00e7ok daha uygun\u00addur. \u0130htimal 2 oldu\u011funda art\u0131k \u015f\u00fcphe kelimesi hi\u00e7 kullan\u0131lmaz. \u201c\u015eekk\u201d kelimesi kullan\u0131l\u0131r. Mesela Kur\u2019\u00e2n<\/em>\u2019da Allah\u2019\u0131n varl\u0131\u011f\u0131 hakk\u0131nda teredd\u00fct edenler i\u00e7in hi\u00e7 \u015f\u00fcphe kelimesi ge\u00e7mez. \u015eekk kelimesi ge\u00e7er. \u201cEfi\u2019llahi \u015fekkun<\/em>\u201d (\u0130brahim, 41\/10) bu\u00adyuruluyor. \u201cAllah hakk\u0131nda \u015fekki\u00adniz mi var?\u201d<\/em> \u00c7\u00fcnk\u00fc onun hak\u00adk\u0131nda teredd\u00fcd eden ki\u015fi \u201cya vard\u0131r, ya yoktur\u201d gibi iki ihtimal aras\u0131nda kalm\u0131\u015ft\u0131r. Onun i\u00e7in Kur\u2019\u00e2n<\/em> b\u00f6yle durumlarda \u201c\u015eekk\u201d kelimesini kullan\u0131yor.[4]<\/sup><\/a><\/p>\n

Karart\u0131ya iyice yakla\u015fal\u0131m ve nihayet kim oldu\u011funu tam olarak g\u00f6relim. Onun art\u0131k \u201cAli\u201d oldu\u011fu hi\u00e7bir teredd\u00fct, ku\u015fku kalmadan ortaya \u00e7\u0131km\u0131\u015f bulunsun. \u0130\u015fte her t\u00fcrl\u00fc ihtimal d\u0131\u015f\u0131 bu kesinlik, bu ger\u00e7eklik Arap\u00e7a\u2019da \u201cLa Reyb\u201dle ifade edilir. Bir di\u011fer ifade \u015fekli \u201cyak\u00een\u201d kavram\u0131d\u0131r. Ben, karart\u0131n\u0131n t\u00fcm\u00fc hak\u00adk\u0131nda \u201creyb\u201d kavram\u0131n\u0131 kullanabilirim. Ne oldu\u011funu, ne\u00adlere benzedi\u011fini d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131\u011f\u0131mda \u201c\u015f\u00fcphe\u201d kelimesini, ihti\u00admal ikiye d\u00fc\u015ft\u00fc\u011f\u00fcnde \u201c\u015fekk\u201d kelimesini, hi\u00e7bir \u015f\u00fcphe ve endi\u00ad\u015feye mahal kalmadan ortaya \u00e7\u0131kan ger\u00e7e\u011fe \u201cLa Reyb\u201d veya \u201cyak\u00een\u201d kelimesini kullan\u0131r\u0131m.<\/p>\n

\"\"<\/p>\n

Yak\u00een ve dereceleri<\/strong><\/h2>\n

\u201cKesin ger\u00e7ek<\/em>\u201d anlam\u0131na gelen \u201cyak\u00een\u201d[5]<\/sup><\/a> kavram\u0131, ayn\u0131 zamanda \u0130slam d\u00fc\u015f\u00fcncesinde bilgi vas\u0131talar\u0131n\u0131 ifade ederken de kullan\u0131l\u0131r. Her ne kadar \u0130slam tasavvuf felsefesinde \u201cm\u00fc\u015f\u00e2hede, m\u00fck\u00e2\u015fefe ve tecell\u00ee<\/em>\u201d olarak ifade edilirse de bu 3 bilgi vas\u0131tas\u0131 ayn\u0131 zamanda daha yayg\u0131n \u00fc\u00e7 deyimle de ifade edilmi\u015ftir. \u201c\u0130l\u00adme\u2019l-yak\u00een\u201d, \u201cayne\u2019l-yak\u00een\u201d \u201chakke\u2019l-yak\u00een\u201d. Ayn\u0131 zamanda Kur\u2019\u00e2n\u00ee ifadelerden olan bu tabirlerin birincisi; bir otoriteye, bir ara\u015ft\u0131rmaya ve duyu g\u00fc\u00e7lerine dayanarak bilmek anlam\u0131na gelir. \u0130kincisi yani ayne\u2019l-yak\u00een, bizzat g\u00f6r\u00fclerek elde edilen bilgidir ki, birinciye nisbeten daha kesin bir bilgiyi verir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc ise bilgi objesini kendi ruhunda bulmakt\u0131r. Bu, adeta sujenin objeyle ittihad\u0131d\u0131r.[6]<\/sup><\/a> Mesel\u00e2 \u00f6l\u00fcm hakk\u0131ndaki bilgi\u00adle\u00adrimiz, ara\u015ft\u0131rmalar\u0131m\u0131z hep \u201cilme\u2019l-yak\u00een\u201ddir. \u00d6lmekte olan ve\u00adya \u00f6lm\u00fc\u015f birini g\u00f6rmemiz \u201cayne\u2019l-yak\u00een\u201ddir. \u0130nsan\u0131n kendisi \u00f6l\u00fcrken, \u00f6l\u00fcm hakk\u0131ndaki bilgisi \u201chakke\u2019l-yak\u00een\u201ddir. En kesin olan da budur. \u015eekk, \u015f\u00fcphe ve reybin tamamen ortadan kalk\u00admas\u0131 halidir.<\/p>\n

\u201cZelike\u2019l-kitabu la reybe fihi\u201d \u00e2yeti nas\u0131l terc\u00fcme edilmeli?<\/strong><\/h2>\n

Bu \u00e2yet-i kerimenin hemen hemen b\u00fct\u00fcn m\u00fcfessirler ve mealcilerce \u201ci\u00e7inde \u015f\u00fcphe olmayan kitap<\/em>\u201d \u015feklinde terc\u00fcme edildi\u011fini g\u00f6rmekteyiz. Kavramlar\u0131n analizi yap\u0131lmadan, kelimenin l\u00fcgav\u00ee anlam\u0131yla yap\u0131lan bu nevi terc\u00fcmeler genelde semantik hatalar i\u00e7erir. Her \u015f\u00fcphe reybdir ama her reyb \u015f\u00fcphe de\u011fildir.<\/em> \u015e\u00fcphenin d\u0131\u015f\u0131nda kullan\u0131lan teredd\u00fctler, endi\u015feler ve belirsizlikler vs. kesinlik ifade etmeyen her kavram yu\u00adkar\u0131da da belirtti\u011fimiz gibi, \u201creyb\u201d kelimesiyle ifade edilir. Yani kesin ve ger\u00e7ek olmayan her\u015feye denir. Bunun eski tabirle \u201cnefy\u201d edilmi\u015f hali yani olumsuzluk hali olan \u201cLa reyb\u201d ise, ke\u00adsin ve ger\u00e7ek olan\u0131 belirler. Yani \u201cyak\u00een\u201d kavram\u0131n\u0131n sino\u00adnimidir. O halde buradaki \u201cLa reyb\u201d ifadesini \u201ckesin, ger\u00ad\u00e7ek\u201d veya \u201cmutlak hakikat\u201d diye terc\u00fcme etmek gerekir. Dolay\u0131s\u0131yla \u00e2yetin terc\u00fcmesi: \u201cBu kitap, kesin ger\u00e7e\u011fin ta kendisidir<\/em>\u201d \u015feklinde olmal\u0131d\u0131r. Terc\u00fcmeyi \u201cta kendisidir<\/em>\u201d gibi vurgulu yapmam\u0131z \u00e2yetin, Kur\u2019\u00e2n<\/em>\u2019\u0131n hemen ba\u015f\u0131nda Kur\u2019\u00e2n<\/em>\u2019\u0131n Kur\u2019\u00e2n<\/em>\u2019la tan\u0131mlan\u00admas\u0131ndan kaynaklanmaktad\u0131r. Zaten Kur\u2019\u00e2n<\/em>, ileriki surelerde, yukarda yapt\u0131\u011f\u0131m\u0131z terc\u00fcmeye uygun bir tan\u0131m\u0131n\u0131 verecektir. Nitekim Hakka Suresi son \u00e2yetlerinde Kur\u2019\u00e2n<\/em>, Kur\u2019\u00e2n<\/em>\u2019\u0131 \u015f\u00f6yle tan\u0131ml\u0131yor:<\/p>\n

\u201cG\u00f6rebildikleriniz ve g\u00f6remediklerinize andolsun ki Kur\u2019\u00e2n, \u015ferefli bir el\u00e7inin getirdi\u011fi s\u00f6zd\u00fcr. O, \u015f\u00e2ir s\u00f6z\u00fc de\u011fil, ne az inan\u0131yorsunuz. O, k\u00e2hin s\u00f6z\u00fc de de\u011fildir; ne az d\u00fc\u015f\u00fc\u00adn\u00fcyorsunuz! O, \u00e2lemlerin Rabbinden indirilmi\u015ftir. E\u011fer Mu\u00adhammed bize kar\u015f\u0131 O\u2019na baz\u0131 s\u00f6zler ilave etmi\u015f olsayd\u0131, Biz onu sa\u011f cen\u00e2h\u0131ndan yakalar sonra da onun \u015fah damar\u0131n\u0131 ko\u00adpar\u0131rd\u0131k. Do\u011frusu Kur\u2019\u00e2n m\u00fcttakiler i\u00e7in bir \u00f6\u011f\u00fctt\u00fcr. \u0130\u00e7inizden kimlerin O\u2019nu yalanlamakta oldu\u011funu biz bil\u00admekteyiz. Do\u011frusu Kur\u2019\u00e2n k\u00e2firler i\u00e7in bir h\u00fcsrand\u0131r. <\/strong>Kur\u2019\u00e2n, elbette KES\u0130N GER\u00c7EK\u2019in ta kendisidir. \u00d6yleyse Y\u00fcce Rabbinin ad\u0131n\u0131 tesbih et.\u201d <\/em>(Hakka, 69\/ 38-52.)<\/p>\n

Bu \u00e2yet-i kerimelerden anla\u015f\u0131lanlar\u0131 \u015f\u00f6ylece s\u0131ralayabiliriz: G\u00f6r\u00fclebilenler ve g\u00f6r\u00fclemeyenler \u00fczerine yap\u0131lan yeminden Kur\u2019\u00e2n<\/em>\u2019\u0131n fizik ve metafizik boyutuna dikkat \u00e7ekiliyor. \u015eerefli bir el\u00e7inin getirdi\u011fi ifadesiyle Cebrail\u2019in konumu belirleniyor. Zira el\u00e7iler kendi s\u00f6zlerini de\u011fil, el\u00e7isi oldu\u011fu z\u00e2t\u0131n veya makam\u0131n s\u00f6zlerini getirirler. Dolay\u0131s\u0131yla burada Cebrail\u2019in, el\u00e7isi oldu\u011fu Cen\u00e2b-\u0131 Hakk\u2019\u0131n s\u00f6z\u00fcn\u00fc getirdi\u011fi a\u00e7\u0131kt\u0131r. Kur\u2019\u00e2n<\/em>\u2019\u0131n \u015fair s\u00f6z\u00fc olmad\u0131\u011f\u0131 gibi k\u00e2hin s\u00f6z\u00fc de hi\u00e7 de\u011fildir tan\u0131m\u0131n\u0131n arkas\u0131ndan Hz. Peygamber\u2019in Kur\u2019\u00e2n<\/em>\u2019a kendisinden bir \u015feyler ilave etme\u00addi\u011fini, edemeyece\u011fini vurguluyor. Aksi takdirde ba\u015f\u0131na ge\u00adlecekler veya nas\u0131l bir muameleyle kar\u015f\u0131 kar\u015f\u0131ya kalaca\u011f\u0131 belirtiliyor. Kur\u2019\u00e2n<\/em>\u2019\u0131n m\u00fcttakilere yani Allah\u2019a kar\u015f\u0131 sayg\u0131l\u0131 olanlara ve ona kar\u015f\u0131 sorumlulu\u011funun bilincinde olanlara bir \u00f6\u011f\u00fct te\u015fkil etti\u011fini, ink\u00e2rc\u0131lar i\u00e7in ise bir h\u00fcsran kayna\u011f\u0131 yani bir \u00fcz\u00fcnt\u00fc ve bir i\u00e7 yaras\u0131 oldu\u011funu belirttikten sonra O\u2019nun kesin ger\u00e7e\u011fin ta kendisi oldu\u011funu vurguluyor. \u015eu halde, b\u00fct\u00fcn anlat\u0131lanlar, Kur\u2019\u00e2n<\/em> etraf\u0131ndaki her t\u00fcrl\u00fc teredd\u00fcd, \u015f\u00fcphe, \u015fekk, endi\u015fe, tahmin, itham gibi kesinli\u011fin ve hakikatin z\u0131tt\u0131n\u0131 ifade eden her t\u00fcrl\u00fc belirsizlik yani \u201cReyb\u201d hali giderildikten sonra O\u2019nun ne oldu\u011fu tam olarak ortaya konmaktad\u0131r: \u201cO elbette Kesin Ger\u00e7ek\u2019in ta kendisidir.<\/em>\u201d Kesinlik ifade eden \u201cyak\u00een\u201d kelimesi olup \u201cHakku\u2019l-yak\u00een\u201d \u015feklinde en kesin bilgi mertebesi olan bu terim kullan\u0131ld\u0131\u011f\u0131ndan \u201ckesin ger\u00e7ek\u201d diye terc\u00fcme ettik. \u00c7\u00fcnk\u00fc \u201creyb\u201d halinin tamamen ortadan kalk\u00admas\u0131 yani nefy olmas\u0131 k\u0131saca \u201cLa reyb\u201din kar\u015f\u0131l\u0131\u011f\u0131 olan \u201cya\u00adk\u00een\u201d hali ve bunun en \u00fcst mertebesi olan \u201chakke\u2019l-yak\u00een\u201d haliyle vurgulan\u00admaktad\u0131r. \u00d6yleyse, \u201cKur\u2019\u00e2n\u2019da bir \u00e2yete ve\u00adrilen anlam di\u011fer \u00e2yetlerle tevfik edilebilmelidir<\/em>\u201d[7]<\/sup><\/a> prensi\u00adbimizden hareketle Hak\u00adka Suresi\u2019ndeki Kur\u2019\u00e2n<\/em>\u2019\u0131n Kur\u2019\u00e2n<\/em>\u2019la tan\u0131m\u0131 olan \u201cKur\u2019\u00e2n elbette kesin ger\u00e7e\u011fin ta kendisidir\u201d<\/em> ifadesi, ayn\u0131 zamanda Bakara Su\u00adresi\u2019nin hemen ba\u015f\u0131nda[8]<\/sup><\/a> yer alan \u201cZelike\u2019l-kitabu la reybe fih. \u201d <\/em>\u00e2yeti de ilgili kavram\u0131n semantik analizi gere\u011fi ayn\u0131 olmal\u0131d\u0131r. Yani \u201cBu kitap kesin ger\u00e7e\u011fin ta kendisidir\u201d veya \u201cBu kitap, i\u00e7inde kesin ger\u00ad\u00e7e\u011fi veren kitapt\u0131r\u201d \u015feklinde terc\u00fcme edil\u00admelidir.<\/p>\n

B\u00fct\u00fcn bu a\u00e7\u0131klamalardan sonra akl\u0131m\u0131za \u015f\u00f6yle bir soru gelebilir: \u201cMadem ki Kur\u2019\u00e2n<\/em> kendi tan\u0131m\u0131yla kesin ger\u00e7e\u011fi ve\u00adren bir kitapt\u0131r, o halde \u015f\u00fcphe ve belirsizlik ifade eden baz\u0131 ilm\u00ee teorilerin Kur\u2019\u00e2n<\/em>\u2019da varl\u0131\u011f\u0131n\u0131 s\u00f6yleyenlere ne cevap veril\u00adme\u00adlidir?\u201d<\/p>\n

Bu konuyu daha \u00f6nceki bir makalemde ele alm\u0131\u015ft\u0131m. Onu burada k\u0131saca aktarmak gerekir. \u201cM\u00fcspet ilimler vak\u0131alara dayan\u0131r. Bu vak\u0131alar\u0131n her biri bir m\u00fcspet ilmin fenomenidir. \u0130lim, o fenomeni de\u011ferlendirir, kanunlar\u0131n\u0131 koyar ve a\u00e7\u0131kla\u00admalar\u0131n\u0131 form\u00fcle ederek sunar. Yani \u00f6nce olay vard\u0131r, sonra ilim o olay\u0131 kanunlar\u0131 i\u00e7inde a\u00e7\u0131klar. Olay (ilm\u00ee fenomen) de\u011fi\u015fmez ama, ilm\u00ee kanunlar yeni bulu\u015flar ve yeni \u015fartlar do\u011frultusunda de\u011fi\u015fkendir. Onun i\u00e7in bug\u00fcn ilmi olan bir \u015fey yar\u0131n arka plana at\u0131labilir. O olay\u0131 a\u00e7\u0131klayan yeni bir kanun ortaya \u00e7\u0131kar, eskisi klasik bir de\u011fer olarak o ilmin tarihinde yerini al\u0131r. \u0130\u015fte Kur\u2019\u00e2n<\/em>\u2019daki ilm\u00ee \u00e2yetler vak\u0131an\u0131n (ilm\u00ee feno\u00admenin) sabitli\u011fini g\u00f6steren, ama yorumunu ilm\u00ee ara\u015ft\u0131rmalar\u0131n geli\u015fmesine b\u0131rakan \u00e2yetlerdir. Bu fenomenlerde ki\u015fiyi hidayete g\u00f6t\u00fcrecek s\u0131rlar vard\u0131r. Onun i\u00e7in pek \u00e7ok yerde ara\u015ft\u0131rma ve d\u00fc\u015f\u00fcnmeye dayal\u0131 emirlerin gelmesi bu y\u00fczdendir. \u0130lm\u00ee zihniyet ve kanunlar de\u011fi\u015fse de, o fenomenler de\u011fi\u015fmeyecek ve her as\u0131rda s\u00f6z konusu edilebilecektir. Bunun yan\u0131 s\u0131ra \u00e2yetlerin b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde o fenomenin fizik ve metafizik hakikati g\u00f6r\u00fclebilir. Bunu tespitte ilm\u00ee ger\u00e7ekler \u0131\u015f\u0131k tutabilir. \u00d6nemli olan ilmin ve Kur\u2019\u00e2n<\/em>\u2019\u0131n ayn\u0131 konudaki pozisyonlar\u0131n\u0131 sergileyebilmektir.\u201d[9]<\/sup><\/a> Dolay\u0131s\u0131yla teori hen\u00fcz ispat edilmemi\u015f, zan ve \u015f\u00fcphe bar\u0131nd\u0131ran kesin olmayan bir h\u00fck\u00fcmd\u00fcr. Kur\u2019\u00e2n<\/em>\u2019da ise teorilerin dayand\u0131\u011f\u0131 olaylar yani fenomenler vard\u0131r. \u0130nsan Kur\u2019\u00e2n<\/em>\u2019da teoriyi de\u011fil, tabiatta veya k\u00e2inatta var olan fenomeni g\u00f6r\u00fcr. Bu fenomen \u00fczerine teori olu\u015fturabilir. Ama bu yorum insan\u0131n kendi yorumudur. Yoksa i\u00e7inde ancak \u201ckesin ger\u00e7ek\u201d bulunan kitapta, fenomen ve o fenomenin ger\u00e7ek f\u00e2ili yer al\u0131r. \u0130nsanlar bu fenomen ve kanunlar i\u00e7in Kur\u2019\u00e2n<\/em>\u00ee d\u00fc\u015f\u00fcnce do\u011frultusunda \u00e7e\u015fitli yorumlar, a\u00e7\u0131klamalar yapabilir ve hatta kendilerine ait olmak kayd\u0131yla yeni baz\u0131 teoriler olu\u015fturabilirler. Mesela Kur\u2019\u00e2n<\/em> g\u00fcne\u015fin kendine ait bir y\u00f6r\u00fcngede gitti\u011fi ve bu olay\u0131n Aziz ve Al\u00eem olan Allah\u2019\u0131n takdiri oldu\u011funu s\u00f6yler.[10]<\/sup><\/a> Buradaki olay, G\u00fcne\u015fin uzaydaki hare\u00adketidir ve bu hareketin Allah\u2019\u0131n takdiriyle oldu\u011fu yani Tanr\u0131\u2019n\u0131n uzaya G\u00fcne\u015f i\u00e7in bah\u015fetti\u011fi bir prensip gere\u011fi oldu\u011fu vurgu\u00adlanmaktad\u0131r. Biz buradan G\u00fcne\u015fin de\u011fi\u015fmeyen ve her zaman devam eden kendi y\u00f6r\u00fcngesindeki hareketi ger\u00e7e\u011finin ger\u00e7ek f\u00e2ilinin Allah oldu\u011funa, ve O\u2019nun k\u00e2inata ba\u011f\u0131\u015flad\u0131\u011f\u0131 bir kanun oldu\u011funa h\u00fckmediyoruz. \u00d6te yandan Batlamyus, Kopernik vs.\u2019lerin fikirleri G\u00fcne\u015fin bu hareketini a\u00e7\u0131klamaya y\u00f6nelik kendi devirlerine ait teorilerdir. Kur\u2019\u00e2n<\/em> onlar\u0131n teorilerinden elbette bahsetmez. K\u00e2inattaki bu ve benzeri olaylar (feno\u00admen\u00adler) \u00fczerinde \u00e7al\u0131\u015fanlar, yukarda da belirtti\u011fimiz gibi \u00e7e\u015fitli hi\u00adpotezler, \u00e7e\u015fitli teoriler geli\u015ftirebilirler. Durum bundan ibarettir.<\/p>\n

[1]<\/sup><\/a> Bkz. Yak\u0131t, (\u0130.), \u201cDo\u011fru Bir Kur\u2019\u00e2n Terc\u00fcmesinde Semantik Metodun \u00d6nemi<\/em>\u201d, I. Din \u015euras\u0131 Tebli\u011fleri, 1-5 Kas\u0131m 1993, Diyanet \u0130\u015fl. Ba\u015fkanl\u0131\u011f\u0131, s.412, Ankara.<\/p>\n

[2]<\/sup><\/a>\u00a0Bkz. Yak\u0131t, (\u0130.), A.g.m<\/em>., s.412, 413<\/p>\n

[3]<\/sup><\/a>\u00a0Bu kelimelerin semantik analizlerinde yard\u0131mc\u0131 olabilecek kaynaklar: \u0130bn F\u00e2ris, Mu\u2019cem el- Mek\u00e2yis el- Lu\u011fa<\/em>; \u0130bn Manz\u00fbr, \u00a0Lis\u00e2n el-Arab<\/em>; R\u00e2g\u0131p el- \u0130sfeh\u00e2n\u00ee, El- M\u00fcfred\u00e2t<\/em><\/p>\n

[4]<\/sup><\/a>\u00a0Nitekim Anadolu\u2019da M\u00fcsl\u00fcman T\u00fcrk insan\u0131na Allah\u2019a iman konusunda bir husus soruldu\u011funda \u201cElhamd\u00fclillah, \u015feksiz-\u015f\u00fcphesiz iman ettim\u201d \u015feklinde cevap al\u0131n\u0131yor. \u0130htimal say\u0131s\u0131na bak\u0131lmaks\u0131z\u0131n her t\u00fcrl\u00fc teredd\u00fct\u00fcn ve \u015f\u00fcphenin vs. nefy edildi\u011finin g\u00fczel bir \u00f6rne\u011fidir.<\/p>\n

[5]<\/sup><\/a>\u00a0Yak\u00een<\/em> kelimenin semantik analizinde yard\u0131mc\u0131 olabilecek kaynaklar: \u0130bn F\u00e2ris, Mu\u2019cem el- Mek\u00e2yis el- Lu\u011fa<\/em>; \u0130bn Manz\u00fbr, \u00a0Lis\u00e2n el-Arab<\/em>; R\u00e2g\u0131p el- \u0130sfeh\u00e2ni, El- M\u00fcfred\u00e2t.<\/em><\/p>\n

[6]<\/sup><\/a>\u00a0Bkz. Yak\u0131t, (\u0130.), \u201cSadreddin Konevi\u2019nin Felsefesinde \u0130drak ve Hakikat Bilgisi\u201d, Felsefe Arkivi,<\/em> Say\u0131: 28, \u0130.\u00dc. Edebiyat Fak. Bas\u0131mevi, \u0130stanbul \u2013 1991, s.202-203.<\/p>\n

[7]<\/sup><\/a>\u00a0Bkz. Yak\u0131t, (\u0130.), \u201cKur\u2019\u00e2n\u2019da \u0130nsan\u0131n Yarat\u0131l\u0131\u015f\u0131 ve Evrimi\u201d, S.D.\u00dc. \u0130lahiyat Fak. Dergisi,<\/em> Say\u0131: 5, Y\u0131l: 1998, s.2.<\/p>\n

[8]<\/sup><\/a>\u00a0Bakara, 2\/ 2.<\/p>\n

[9]<\/sup><\/a>\u00a0Yak\u0131t, (\u0130.), \u201c\u00c7a\u011fda\u015f Problemler ve \u0130nan\u00e7 Buhran\u0131na Kar\u015f\u0131 Din\u00ee Yay\u0131nlar\u201d, S.D.\u00dc. \u0130lahiyat Fak. Dergisi,<\/em> S.2, s.26.<\/p>\n

[10]<\/sup><\/a>\u00a0Yasin, 36\/38.<\/p>\n","protected":false},"excerpt":{"rendered":"

Terc\u00fcme, Kur’an’\u0131n anla\u015f\u0131lmas\u0131nda elzemdir. Bu manada semantik analiz ve etimolojiyle “\u015f\u00fcphe, \u015fekk, reyb, yak\u00een” kelimelerini nas\u0131l anlamland\u0131r\u0131lmal\u0131 ve Kur’an’da \u00f6zellikle “Zelike\u2019l-kitabu la reybe fihi\u201d olarak ge\u00e7en ayetle anlat\u0131lmak istenen nedir?<\/p>\n","protected":false},"author":40,"featured_media":3892,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[61,62,2],"tags":[],"yoast_head":"\nSemantik analizler \u0131\u015f\u0131\u011f\u0131nda Kur\u2019\u00e2n\u2019da \u201cReyb\u201d ve \u201cYak\u00een\u201d kavramlar\u0131 - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/semantik-analizler-isiginda-kuranda-reyb-ve-yakin-kavramlari\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Semantik analizler \u0131\u015f\u0131\u011f\u0131nda Kur\u2019\u00e2n\u2019da \u201cReyb\u201d ve \u201cYak\u00een\u201d kavramlar\u0131 - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Terc\u00fcme, Kur'an'\u0131n anla\u015f\u0131lmas\u0131nda elzemdir. Bu manada semantik analiz ve etimolojiyle "\u015f\u00fcphe, \u015fekk, reyb, yak\u00een" kelimelerini nas\u0131l anlamland\u0131r\u0131lmal\u0131 ve Kur'an'da \u00f6zellikle "Zelike\u2019l-kitabu la reybe fihi\u201d olarak ge\u00e7en ayetle anlat\u0131lmak istenen nedir?\" \/>\n<meta property=\"og:url\" content=\"https:\/\/millidusunce.com\/misak\/semantik-analizler-isiginda-kuranda-reyb-ve-yakin-kavramlari\/\" \/>\n<meta property=\"og:site_name\" content=\"M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"article:published_time\" content=\"2018-11-03T16:30:00+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2018-11-03T13:56:16+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/11\/kuran\u0131-.png\" \/>\n\t<meta property=\"og:image:width\" content=\"1500\" \/>\n\t<meta property=\"og:image:height\" content=\"1004\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Tahmini okuma s\u00fcresi\">\n\t<meta name=\"twitter:data1\" content=\"14 dakika\">\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Organization\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\",\"name\":\"Mill\\u00ee D\\u00fc\\u015f\\u00fcnce Merkezi\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"sameAs\":[],\"logo\":{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#logo\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/09\/mdmLogo-yazisiz.jpg\",\"width\":422,\"height\":422,\"caption\":\"Mill\\u00ee D\\u00fc\\u015f\\u00fcnce Merkezi\"},\"image\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#logo\"}},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#website\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"name\":\"M\\u0130SAK- Mill\\u00ee Strateji Ara\\u015ft\\u0131rma Kurulu\",\"description\":\"D\\u00fcnyaya T\\u00fcrk\\u00e7\\u00fc Bak\\u0131\\u015f\",\"publisher\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":\"https:\/\/millidusunce.com\/misak\/?s={search_term_string}\",\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"tr\"},{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/semantik-analizler-isiginda-kuranda-reyb-ve-yakin-kavramlari\/#primaryimage\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/11\/kuran\\u0131-.png\",\"width\":1500,\"height\":1004},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/millidusunce.com\/misak\/semantik-analizler-isiginda-kuranda-reyb-ve-yakin-kavramlari\/#webpage\",\"url\":\"https:\/\/millidusunce.com\/misak\/semantik-analizler-isiginda-kuranda-reyb-ve-yakin-kavramlari\/\",\"name\":\"Semantik analizler \\u0131\\u015f\\u0131\\u011f\\u0131nda Kur\\u2019\\u00e2n\\u2019da \\u201cReyb\\u201d ve \\u201cYak\\u00een\\u201d kavramlar\\u0131 - 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Y\\u00fcksek tahsilini Ankara \\u00dcniversitesi \\u0130lahiyat Fak\\u00fcltesi'nde (1970-1974) tamamlad\\u0131. Milli E\\u011fitim Bakanl\\u0131\\u011f\\u0131 taraf\\u0131ndan burslu olarak Fransa'ya g\\u00f6nderildi. \\\"Paris-IV Sorbonne \\u00dcniversitesi'nde\\\" Doktora yapt\\u0131 (1974-1979). Doktora tez \\u00e7al\\u0131\\u015fmalar\\u0131 esnas\\u0131nda, Sorbonne \\u00dcniversitesi'nde Mukayeseli Felsefeler Dal\\u0131'nda \\u0130htisas Diplomas\\u0131 ald\\u0131 (1976). Kahire (M\\u0131s\\u0131r) \\u00dcniversitelerinde ara\\u015ft\\u0131rmalarda bulundu (1976-1977). Paris T\\u0131p Fak\\u00fcltesi'nin Juvisy Dok\\u00fcmantasyon Merkezinde ara\\u015ft\\u0131rmalar yaparak \\\"Anthropologie biologique\\\" sertifikas\\u0131 ald\\u0131 (1978). 1979'da \\u0130slam Felsefesi ve Mukayeseli Felsefeler dal\\u0131nda Paris-IV Sorbonne \\u00dcniversitesi'nde haz\\u0131rlad\\u0131\\u011f\\u0131 evrim teorileri \\u00fczerindeki Doktora tezini \\\"Pekiyi\\\" dereceyle savunarak yurda d\\u00f6nd\\u00fc. Erzurum Atat\\u00fcrk \\u00dcniversitesi \\u0130slami \\u0130limler (\\u0130lahiyat) Fak\\u00fcltesi'ne Dr. Asistan olarak girdi (1980). KKTC'nde Yedek Subay olarak askerlik yapt\\u0131 (1980-1981). Yard\\u0131mc\\u0131 Do\\u00e7ent oldu (1982). \\u0130stanbul \\u00dcniversitesi Edebiyat Fak\\u00fcltesi Felsefe B\\u00f6l\\u00fcm\\u00fc T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi Tarihi Anabilim Dal\\u0131'na naklen tayin oldu(1984). Do\\u00e7ent oldu(1986). \\u0130slam Felsefesi Profes\\u00f6rl\\u00fc\\u011f\\u00fc'ne y\\u00fckseltildi ve akabinde S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Kurucu Dekanl\\u0131\\u011f\\u0131'na tayin edildi(1993). \\u00dc\\u00e7 d\\u00f6nem arka arkaya dekanl\\u0131k yapt\\u0131(1993-2003). Bu arada Sosyal Bilimler Enstit\\u00fcs\\u00fc Kurucu M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc g\\u00f6revini de y\\u00fcr\\u00fctt\\u00fc (1993-1999). Akdeniz \\u00dcniversitesi Felsefe B\\u00f6l\\u00fcm\\u00fc Bilim Tarihi ve Felsefesi Anabilim Dal\\u0131 Ba\\u015fkanl\\u0131\\u011f\\u0131na atand\\u0131 (2010). Bir d\\u00f6nem B\\u00f6l\\u00fcm Ba\\u015fkanl\\u0131\\u011f\\u0131 da yapt\\u0131.(2014-2017). 2017 y\\u0131l\\u0131 Temmuz ay\\u0131nda ya\\u015f haddinden emekli oldu. Frans\\u0131zca ve Arap\\u00e7a bilen Prof. Dr. \\u0130smail Yak\\u0131t\\u2019\\u0131n bir\\u00e7ok yay\\u0131n\\u0131 bulunmaktad\\u0131r. \\u00c7al\\u0131\\u015fmalar\\u0131n\\u0131n bir k\\u0131sm\\u0131 \\u0130ngilizce, Frans\\u0131zca, \\u0130spanyolca, Arap\\u00e7a, Almanca, \\u00d6zbek\\u00e7e, Uygurca ve Japoncaya \\u00e7evrilmi\\u015ftir. Yay\\u0131mlanm\\u0131\\u015f Kitaplar\\u0131 1) Ihvan-\\u0131 Safa Felsefesinde Bilgi Problemi, \\u00dc\\u00e7dal Ne\\u015friyat, \\u0130stanbul, 1985; II. Bask\\u0131, \\u0130.\\u00dc.Edebiyat Fak\\u00fcltesi Yay\\u0131nevi, \\u0130stanbul, 1992 2) T\\u00fcrk \\u0130slam K\\u00fclt\\u00fcr\\u00fcnde Ebced Hesab\\u0131 ve Tarih D\\u00fc\\u015f\\u00fcrme, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 1992, II. Bask\\u0131, \\u0130stanbul, 2003, 496 s. 3) Bat\\u0131 D\\u00fc\\u015f\\u00fcncesi ve Mevl\\u00e2na, 195 s., \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 196 s.; II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000., III. Bas\\u0131m, 2013 4) Atat\\u00fcrk ve Din, S\\u00fcleyman Demirel \\u00dcniversitesi Rekt\\u00f6rl\\u00fc\\u011f\\u00fc Yay\\u0131nlar\\u0131 No: 5 (S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Yay\\u0131nlar\\u0131 No: 5; Bilimsel Ara\\u015ft\\u0131rmalar Yay\\u0131n No: 1) Isparta, 1999, 78 s; II. Bask\\u0131, Isparta, 2000., III. Bask\\u0131, Isparta 2001,IV. Bask\\u0131, Isparta, 2002, V. Bask\\u0131, Isparta, 2002 ; 6. Bask\\u0131, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2006, VII. Bas\\u0131m, 2008, VIII. Bas\\u0131m, 2010, IX. Bas\\u0131m, 2013 5) \\u0130slam'da Bilim Tarihi, 310 s., Isparta, 2002. 6) Ar\\u015fiv Belgeleri I\\u015f\\u0131\\u011f\\u0131nda K\\u0131z\\u0131lcab\\u00f6l\\u00fck, 220 s., Tu\\u011fra Matbaas\\u0131,Isparta , 2002 7) Yunus Emre'de Sembolizm: \\u00c7\\u0131kt\\u0131m Erik Dal\\u0131na, 98 s. T.C. K\\u00fclt\\u00fcr Bakanl\\u0131\\u011f\\u0131 Yay\\u0131nlar\\u0131\/2819 (Sanat-Edebiyat Eserleri Dizisi\/383-129, Uyum Ajans, Ankara, 2002 ; \\u0130kinci bask\\u0131: \\u00d6t\\u00fcken Ne\\u015friyat, 123 s., \\u0130stanbul, 2009, 3. Bas\\u0131m, \\u0130stanbul, 2015 8) T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi \\u00dczerine Ara\\u015ft\\u0131rmalar, 247 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2002, II. Bas\\u0131m, 2013 9) Osmanl\\u0131 Ara\\u015ft\\u0131rmalar\\u0131, 270 s., Fak\\u00fclte Kitapevi, 2002 10) Hz. Peygamberi Anlamak, 175 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003; 2. Bask\\u0131, \\u0130stanbul, 2005, s.220; 3. Bas\\u0131m, 2010, 4. Bas\\u0131m, 2017 11) Kur'an'\\u0131 Anlamak, 224 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003 , 2. Bask\\u0131, \\u0130stanbul, 2005, 3. Bas\\u0131m, 2011, 4. Bas\\u0131m, 2017, 12) \\u0130sl\\u00e2m'\\u0131 Anlamak, 444 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2005, 2. Bas\\u0131m, 2009, 3. Bas\\u0131m 2017 13) Ge\\u00e7mi\\u015ften G\\u00fcn\\u00fcm\\u00fcze Uzunp\\u0131nar (P\\u0131narlar), P\\u0131narlar Belediye Ba\\u015fkanl\\u0131\\u011f\\u0131 Yay\\u0131n\\u0131, Alp Reklam Matb., Denizli, 2009 145 s. 14) Zaman De\\u011firmeni (D\\u00f6rtl\\u00fckler), \\u00d6t\\u00fcken, \\u0130stanbul, 2009, 165 s. 15) Yakut'tan Tarihler, 426 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2009; II. Bas\\u0131m, 672 s., \\u0130stanbul, 2012 16) T\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine, 165 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2010; 2. Bas\\u0131m, \\u0130stanbul, 2015, 230 s. 17) Mevl\\u00e2na'da A\\u015fk Felsefesi, 150 s. \\u00d6t\\u00fcken ne\\u015friyat, \\u0130stanbul, 2010, II. Bas\\u0131m, 2011; 3. Bas\\u0131m, 2013 18) Hat\\u0131ralar\\u0131yla \\u0130z B\\u0131rakanlar, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, Ocak 2016, 312 s. 19) T\\u00fcrkl\\u00fc\\u011f\\u00fc Tart\\u0131\\u015f\\u0131lan Me\\u015fhurlar, \\u00d6t\\u00fcken Ne\\u015friyat, Aral\\u0131k, 2016, 120 s. \\u00c7evirileri 1) \\u0130bn S\\u00een\\u00e2 Felsefesi ve Orta\\u00e7a\\u011f Avrupa\\u2019s\\u0131ndaki Etkileri, (Prof.Dr.A.-M. Goichon'dan terc.), I. Bask\\u0131: Do\\u011fu\\u015f Yay\\u0131nevi, \\u0130stanbul, 1986, 168 s., II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 156 s.; III. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000. 2) \\u0130bn el -Arab\\u00ee ve Fahreddin el-R\\u00e2z\\u00ee'nin D\\u00fc\\u015f\\u00fcncesinde \\u0130l\\u00e2h\\u00ee \\\"BEN\\\" ile Be\\u015fer\\u00ee \\\"BEN\\\", (Prof. Dr. R.Arnaldez'den terc.), B\\u00fcy\\u00fcky\\u0131ld\\u0131z matb. \\u0130stanbul, 1985, 64 s. 3-Farabi Galenos\\u2019u Ni\\u00e7in Ni\\u00e7in Ele\\u015ftirdi?Farabi\\u2019nin \\u201cEr-Reddu Ala C\\u00e2linus\\u201d adl\\u0131 kitab\\u0131n\\u0131n terc\\u00fcmesi: \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul 4-Galenos\\u2019un \\u201cErdemli Tabip Bir Filozof Olmak Zorundad\\u0131r\\u201d Adl\\u0131 Eseri, \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/3890"}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/40"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=3890"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/3890\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/3892"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=3890"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=3890"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=3890"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}