Yazar "Demir, Zakir" seçeneğine göre listele
Listeleniyor 1 - 8 / 8
Sayfa Başına Sonuç
Sıralama seçenekleri
Öğe Kur’ân’ın Bütünlüğünde Kullanılan Kavl/Söz Terkiplerinin Mâhiyeti ve Bunların Kutsal Kitab’a Arzı(2022) Demir, Zakirİnsanoğlunun konuşması için kullanılan en genel ifadelerden biri olan kavl kök fiili ve bunun muhtelif türevleri, Kur’ân’da en fazla başvurulan tabîrdir. Bu bağlamda Kur’ân’da “kavl” kökü, toplamda 1728 kez geçmektedir. Kâle-kâlû ifadeleri 945 kere ve isim anlamında kavl kelimesi ise 93 yerde kullanılmaktadır. Emir kalıbında kul ise 326 kez geçmektedir. Bu çerçevede kavl kökünün Kur’ân’da geniş bir kullanım alanının bulunduğu anlaşılmaktadır. Kur’ân’da kavl-i ma‘rûf, kavl-i leyyin, kavl-i kerîm, kavl-i meysûr, kavl-i zûr, lahnu’l-kavl ve kavl-i münker gibi müsbet veya menfî anlamları muhtevi terkîpler yer almaktadır. Kur’ân’da başta din tebliği olmak üzere bireyin aile ve sosyal ilişkilerine dair iletişimin nasıl olması gerektiği konusunda ilâhî mesajların ve ahlakî ilkelerin kavl terkîplerine yüklendiği görülmektedir. Bu bağlamda Kur’ân’ın anlatımında zengin bir anlam içeriğine sahip olan kavl terkîplerinin ve sıfatlı kavl tamlamalarının izini sürmenin, Kur’ân’ın serdettiği ahlakî ilkelerini ve ilâhî mesajlarını tespit etmek konusunda önemli bir katkı sunacağı öngörülmektedir. Bu sâikten hareketle elinizdeki çalışmada ilk olarak Kur’ân’da kullanılan kavl terkîplerinin mâhiyeti tespit edilmeye çalışılmaktadır. Akabinde çalışmada Kur’ân’da kullanılan tüm kavl terkîplerinin, Ahd-i Atîk ve Ahd-i Cedîd’de izdüşümlerinin olup olmadığı inceleme konusu edilmektedir. Kavl terkîbiyle ilişkili olduğu düşünülen ifadeler Tevrat ve İncil’in bütünlüğünde tespit edilmeye çalışılmakta ve örneklem olması bakımından her terkîple ilgili bir veya iki pasaj sunulmaktadır. Kur’ân’da kullanılan kavl-i zûr, kavl-i ma‘rûf, kavl-i sâbit, kavl-i sedîd, kavl-i meysûr, kavl-i beliğ, kavl-i kerîm, kavl-i leyyin, zuhrufü’l-kavl, kavl-i ‘azîm, kavlu’l-hakk, hakka’l-kavl ve zâhirun mine’l-kavl terkîplerinin doğrudan veya dolaylı olarak muhteva ve üslup açısından Yahudilik ve Hıristiyanlık kutsal metinlerinde bulunduğu saptanmaktadır. Bununla birlikte Kur’ân’ın bütünlüğünde bir kullanım alanı olmakla birlikte kavl-i sakîl, kavl-i muhtelif, el-kavlu’l-ism, lahnu’l-kavl, münkeren mine’l-kavl, kavl-i münker ve kavlu’r-resûl terkîplerinin izdüşümleri yahudi ve hıristiyan kutsal metinlerinde tespit edilememiştir. Kur’ân’da bulunan bazı kavl terkîplerinin izdüşümlerinin Tevrât ve İncil’de bulunmaması konusunda birtakım sebeplerden söz edilebilir. Kanaatimize göre bu durum Kur’ân’ın farklı üslûp ve anlatılara sahip olmasından kaynaklanmaktadır. Ahd-i Atîk ve Ahd-i Cedîd’de izdüşümleri saptanan Kur’ân’ın kavl terkîpleri bağlamında ilâhî kitapların birtakım ahlak ilkeleri ve temel öğretiler konusunda özdeşleştiği kanaatine ulaşılmaktadır. Zira her üç kutsal metninde yalan ve aldatıcı söz söylemenin yasaklandığı ve dolayısıyla sadakatin esas alındığı görülmektedir. Keza din adamlarından ve inananlardan tatlı, yumuşak, yetkin, sağlam, etkili, tesirli, dokunaklı, gönlün ısındığı, ölçülü, içi dolu ve hikmetli söz söylemeleri öğütlenmektedir. Dolayısıyla üç kutsal metnine göre tüm inananlar bireysel ve toplumsal ilişkilerinde bu metodu benimsemeleri gerekmektedir. Çalışmada Kur’ân’da kullanılan kavl terkîplerinin ilişkili oldukları konuların yeknesak bir bütünlük oluşturmadığı saptanmaktadır. Kur’ân’da kavl terkîplerinin kullanım alanlarının, Hz. Muhammed’in şahsı ve hanımları, Hz. Îsâ’nın tabiatı, Kur’ân vahyinin mâhiyeti ve yapısı, inanç, akide, amelî hayat, sosyal hayat, evlilik, aile müessesesi, tebliğ ve davet yöntemleri ile ilişkili olduğu görülmektedir. Dolayısıyla kavl terkîplerinin, bireysel hayattan sosyal hayata, hemen hemen yaşamın her mecrasıyla ilişkili olarak bir kullanım alanına sahip olduğu tespit edilmektedir. Son tahlîlde Kur’ân merkezinde Allah’ın birey ve sosyal hayata müdahale aracı kıldığı kavl terkîpleri bağlamında, bireyin ferdî, ailevî, beşerî ve ictimaî olmak üzere dünyevi ve uhrevi tüm işlerinde ve ilişkilerinde iyi niyetin merkeze alındığı, sağlıklı bir iletişimin tavsiye edildiği tespit edilmektedir. Sonuç olarak kavl terkîplerinin kullanımına bakarak ana hatlarıyla Kur’ân’ın, hangi muhataba karşı nasıl bir hitap tarzını tavsiye ettiği anlaşılmaktadır.Öğe Lafızlarının Aidiyetine Dair Tefsir Geleneğindeki Tartışmalar ve Bunların Kritiği(2022) Demir, Zakirİslâm düşünce tarihine bakıldığında ilim adamlarının kelâmullâhın tabiatını anlamak ve bunu anlamlandırmak konusunda bir çabanın içerisine girdikleri görülmektedir. Esasen Allah’ın nasıl bir kelâma sahip olduğunu anlamak ve kavramak, fizik âleminden fizikötesine doğru bir bakış çabasıdır. Buna rağmen hakikatin yılmaz arayıcısı insan, bu konuda söyleyecek bir söz bulabilme çabası içindedir. “İlâhî kelâmı”, Allah’ın bir sıfatı olarak değerlendirenler olduğu gibi bunu ilâhî bir fiil telakki edenler de bulunmaktadır. İlâhî kelâm sıfatının veya fiilinin tecellîsinin Kur’ân olduğu da ehlince müsellemdir. Kur’ân lafızlarının aidiyeti konusunda başlıca üç görüş ortaya konulmuştur. Bu görüşler içerisinde hâkim ve râcih bakış açısına göre Kur’ân lafız ve mana itibariyle Allah’a aittir. Buna göre Hz. Muhammed’e nâzil olan Kur’ân vahyi hem lafız hem de manadan oluşmaktadır. Bu telakkîyi savunan müelliflere göre vahyin oluşumu ve iletimi konusunda ne Cebrâil’in ne de Hz. Muhammed’in herhangi bir müdahale veya katkısı olmuştur. Dolayısıyla peygamberin vahiy nüzûl sürecinde rolünün tamamen pasif olduğu söylenebilir. Cibrîl, Kur’ân’ı önceden yazılı olarak bulunan bir mekândan, yani levh-i mahfûzdan ezberleyerek veya Allah’tan işiterek ya da Allah’ın lafızları ona vahyetmesiyle Hz. Peygamber’e indirmiştir. İkinci yaklaşıma göre Kur’ân metninin manası Allah’a, lafızları Hz. Peygamber’e aittir. Bu yaklaşıma göre Cebrâil, sadece manaları Hz. Peygamber’e indirmiştir. Hz. Peygamber de kendisine bildirilen manaları kavramış ve onları Arapça ifade kalıplarında söylemiştir. Üçüncü yaklaşıma göre ise Kur’ân’ın manası Allah’a, lafızları Cebrâil’e ait olmaktadır. Yani Cebrâil’e yalnız mana ilkâ edildi ve o lafızları oluşturdu. Bu çalışmada İslâm düşünce tarihinde ilim adamlarının kelâmullâhın tabiatını anlamak ve bunu anlamlandırmak konusunda lafızların aidiyeti konusunda ortaya koydukları söz konusu yaklaşımlar incelenecek ve bunlar Kur’ân’ın bütünlüğü ve klasik dönem Tefsir merviyyâtı açısından irdelenecektir. Denilebilir ki Kur’ân’ın mana yönüyle Allah’a aidiyeti konusunda ilim ehli arasında herhangi bir ihtilâf yoktur. Temel ihtilâf Kur’ân lafızlarının Allah’a mı Cebrâil’e mi yoksa Hz. Muhammed’e mi ait olduğu hususudur. Kur’ân’ın bütünlüğü ve vahyin nüzûl keyfiyetine dair klasik dönem Tefsir merviyyâtı dikkate alındığında hâkim görüşün diğer iki görüşe göre daha tutarlı olduğu saptanmıştır.Öğe MUHAMMED BAHÎT EL-MUTΑΒNİN HAYAT HİKÂYESİ VE KUR’ÂN İKTİBÂSLARIN MÂHİYETİNE DAİR HÜSNÜ’L-BEYÂN FÎ İZÂLETİ BA‘Dİ ŞÜBEHİN VERADET ‘ALE’L-KUR’ÂN İSİMLİ RİSÂLESİNİN TAHLİLİ(2023) Demir, ZakirKur’ân’ın bütünlüğünde serdedilen ilâhî iktibâsların mâhiyetine dair kaleme alınan ilk müstakil telif, Emîr Muhammed b. İsmâ‘îl es-San‘ânî’nin el-Îzâh ve’l-beyân fî tahkîki ‘ibârâti kasasi’l-Kur’ân isimli risâlesidir. Konuyla ilgili ikinci telif, bu makalede incelemeye konu edilen Muhammed Bahît el-Muti‘î’nin Hüsnü’l-beyân fî izâleti ba‘di şübehin veradet ‘ale’l-Kur’ân adlı eseridir. Bahît, son devir Osmanlı âlimlerinden olup Ehl-i sünnet ilim geleneğini harmanlayarak inceleyen, başta tefsir, fıkıh ve kelam olmak üzere birçok alanda toplamda otuz iki eser kaleme alarak muhtelif disiplinlerde ilmî rüştünü ispatlayan, ayrıca sekiz sene Mısır baş müftülüğü görevinde bulunan bir âlimdir. Kur’ân’ın anlatımında en fazla başvurulan üslûplarından biri olan “kâle” sîğasında Hz. Yakûb’a isnat edilen bir ilâhî iktibâsın aidiyetine dair kendisine yöneltilen sorudan hareketle bu risâleyi kaleme aldığını belirtmekte ve kelâm-ı mahkînin neliği meselesini soru-cevap usûlüyle muhtasar bir sunumla irdelemektedir. Birtakım ufuk açıcı değerlendirmeler içeren bu eserin herhangi bir akademik çalışmaya konu edilmediği müşâhede edilmektedir. Bu çalışmada, ilk olarak Bahît’in hayat hikâyesi incelenmekte, akabinde ilgili risâlede ilâhî iktibâsların mâhiyetine dair Bahît’in serdettiği konular ayrı başlıklar altında ele alınmakta, istidlâlde bulunduğu deliller önermelere dönüştürülmekte ve değerlendirmeye tabi tutulmaktadır.Öğe The Approach of Challenge to Produce a Single Verse of Qur'?n (al-Tahadd? with ?yat) in Islamic Thought and Its Analysis(Sakarya Univ, 2023) Demir, ZakirWhile viewing the al-Qur'an al-Karim's inimitability literature, it's perceived that scholars en-deavor to find out some solutions about the meaning of i'jaz, the nature of the challenge (tahaddi) and how this phenomenon occurs. They assert many theories on this subject by associating it with nazm, fasaha and balaga. On this basis, the theories of scholars on the theme of how much of the Qur'an is a miracle and the minimum amount of challenge to their opponents can be classified as challenge with eternal speech (al-kalam al-kadim), challenge with Qur'an, chal-lenge with turning away/incapacitation (as-sarfa), challenge with surah and challenge with the verse. Among these theories, the challenge with the verse is the topic of the present study.Pursuant to this approach, verses or parts of verses, which are the smallest unit of the Qur'an, are miraculous, and opponents are challenged with them.This theory is scattered among the basic classics of Islamic literature and can hardly be detected between the lines of the related works. Despite this difficulty, the names of some scholars on this subject can be identified. Abu al-Hasan al-Ash'ari, al-Rummani, al-Bakillani, Ibn Hazm, Abu Ya'la al-Farra, al-Kalvazani, Kadi 'Iyaz, Sayf al-Din al-Amidi, Ibn Taymiyyah, Badr al-Din al-Zarka5i, al-Birmavi, Ibn Hadjar al-'Askalani, Ali al-Kari, Abdulgani b. Shakir, Rahmatullah al-Hindi, Mu -hammed Anvar Kasmiri, Muhammed al-Zurkani, Muhammed al-Gamravi and Nur al-Din 'Itr are among those who adopt the approach of challenge with verse in Islamic thought. Therefore, it is determined that there are proponents of this approach from both the classical and modern peri-ods. It's seen that some of the scholars in question, taking the number of verses of Surah al-Kawthar as a measure, argue that the lowest limit of the challenge is three verses or a single verse that is equal to the volume of three verses of it. Based on this approach, the number of miracles challenged and contained by the Qur'an will exceed two thousand since there is a con-sensus that there are about six thousand two hundred verses in the Qur'an.It's observed that some scholars interpret the word hadith revealed in the 34th verse of Surah at-Tur with a single verse, and by using this word, talk about the possibility of challenge with the verse. According to this, there are as many miracles as the number of verses in the Qur'an, and opponents are challenged with them. In addition to that, there are those who base their approach to challenging with the verse taking the 88th verse of Surah al-Isra, the passages containing their helplessness towards God (al-ajwibah al-muskitah), and the rumors (riwayat) about supe-riority among the verses as evidence. Thus, with the aforementioned justification methods, it's understood that the scholars in question claim that all the meaningful and meaningless parts of the Qur'an are subject to challenge and leave the opponents incapacitated.In the present study, the justification methods of the mentioned scholars who stated that the challenge is realized with the verse are first conveyed in a descriptive style, and then they are examined from an analytical perspective. Finally, the approach of the challenge with the verse is analyzed in regard to the principle of complying with the integrity of the Qur'an. In summary, it could be said that when the principle of the integrity of the Qur'an is taken as a basis, it doesn't seem possible to argue that the fasaha and balaga aspects occur equally in each verse. Since it isn't possible to say that the verses consisting of two letters or a single word in the Qur'an are the subject of challenge or they are miracles, it must be difficult to extend the idea of challenging by verse to all verses. In this case, we think that it's a more accurate approach to argue that the challenge takes place in the integrity of each surah, not in the verses or fragments of verses, regardless of whether they are short or long. On the other hand, it's possible to assert that the approach of challenge with the verse contradicts the passages in which divine quotations make up about a quarter or half of the Qur'an. When we accept that the challenge is realized by the verse, we have to accept that the passages about the words of human beings, which imitate the archaic times and the interlocutors of the Qur'an in the period of revelation, are miraculous. In the head, since such an approach will naturally cancel the Qur'an's understanding of i'jaz and challenge, it's deduced that it's indispensable to argue that the challenge is with surah, whether it is short or long.Öğe The Approaches of Exegetes Regarding the 30th Verse of the Surah al-Furq?n and the Interpretation of Prophet Mohammed's Supplication/Complaint to God in Terms of the Method of Maq?sidi Tafsir(Cumhuriyet Univ, Fac Theology, 2023) Demir, ZakirOne of the divine quotations narrated from the timeline of Qur'anic revelation is seen as a word of Prophet Mohammad in the 30th verse of the surah of al-Furqan. It's observed that the speaker of this verse is Prophet Mohammad and he complains to God about his tribe which neglects the Qur'an. In the present study, semantic structure and the meaning area of the phrase mahjur, which is the key word in this verse, the meaning of it in the timeline of Qur'anic revelation and the interpretations attributed to it in the following centuries are traced. Likewise by examining Qur'anic exegesis chronologically and investigating the interpretations of the exegetes on the relevant verse, it's tried to see the semantic breaking points, changes and transformations regarding this verse in the historical process. Finally, the approaches of the exegetes who interpreted this verse in terms of the method of maqasidi tafsir or the principle of teleological interpretation are determined. The approaches detected in this respect are first explained in a descriptive style, and then they're evaluated in an analytical point of view. The findings and conclusions we reached in this study are as follows: As stated by the majority of exegetes, especially Qatada, al-Zamakhshari, Ibn Atiyya, Fakhr al-Din al-Razi and al-Sa'alibi, the aforementioned verse belongs to the Prophet Mohammed in terms of both wording and meaning. It hasn't been determined that there's a conflict about the pertaining of this word to him. According to this hadith quoted in surah al-Furqan, the Qurayshi polytheists made unwarranted objections to the Prophet and the divine instructions that he brought, his heart was narrowed in the face of their attitude towards the Qur'an, and for these reasons he complained about his tribe to God. It can be said that this meaning seen in Mecca in the tenth year of his prophethood, namely, insulting the Qur'an, abandoning it, and denying the themes in it, also includes Muslims after the revelation period. Accordingly, it can be thought that the aspect and situation of not acting on the provisions of the Qur'an and not thinking about its verses are also valid for the interlocutors of the next period. In this direction, when we look at the history of tafsir, it has been determined that the exegetes who interpreted this verse in terms of teleological interpretation asserted different approaches. It was seen that al-Zamakhshari, al-Razi, Abu al-Barakat al-Nasafi, al-Bika'i, Kamalpasazade, Sayhzada and Ibn Modified Letter Turned CommaAshur interpreted this complaint of the Prophet by associating it with the coming of punishment. Therefore, in compliance with them, this verse aimed to threaten all the interlocutors, especially the Quraysh. On the other hand, it has recognized that Ibn al-Qayyim al-Jawziyah, Ibn Kathir, Bursavi and Sayyid Qutb evaluated this verse in the context of the types and ways to abandon the Qur'an. Thus, they interpreted the relevant verse in terms of maqasidi tafsir in a way that would cover both the first addressees of Qur'anic revelation and other interlocutors in the following periods. In a nutshell, it can be considered that not endeavoring to understand and interpret the Qur'an, or keeping it away from family and social life, law, understanding of earning and spending, not referring to it in such matters, or giving up living a life pursuant to it, are some of the routes and sorts of abandonment of it for Muslims.Öğe The Discussions Regarding the Belonging of the Qur’?nic Words in the Tradition of Tafsir and the Critique of Them(2023) Demir, ZakirIt’s understood that God aimed to communicate with human beings and send messages to them by creating the first man as the first prophet. To exemplify, God desired to be understood by them while sending the Torah in Hebrew, the Bible in Syriac, and the Qur’?n in Arabic. However, his Hebrew speech has a different nature from his Syriac, and his Arabic word has a different essence from his Hebrew and Syriac. Based on this reality, when viewing the history of Islamic thought, it is seen that scholars have tried to understand the nature of the speech of God and make sense of it. Essentially, understanding and grasping the words of God are an effort to look from the physical realm to the metaphysical one. Despite this fact, the scholars, as the indomitable seekers of truth, are searching for clues to say about it. While some of them consider the “divine speech” as an attribute of God, many others view it as a “divine act”. It is also admitted by all of them that whether being attributive or an act of God, the reflection of the divine speech is the Qur??n. In this sense, three approaches have been put forward to the question of the belonging of the Qur??nic words. In compliance with the dominant and preferred point of view among these views, the Qur??n belongs to God in terms of wording and meaning. Accordingly, the revelation of the Qur??n, which was revealed to the Prophet Mu?ammad, consists of both wording and meaning. Therefore, there is no intervention or contribution of Gabriel or Mu?ammad in constituting the Qur??n. According to the second approach, the meanings of the Qur??nic text belong to God; however, its words pertain to Mu?ammad. This perspective indicates that Gabriel revealed nothing more than the meanings of the Qur??n. Mu?ammad understood the meanings conveyed to him and then uttered them in Arabic expression patterns and phrases. In conformity with the third approach, the meanings of the Qur??nic text belong to God, however, its words pertain to Gabriel. In other words, only the meanings of the text were given to Gabriel, and its words were formed by him. In the present study, the mentioned approaches, which are asserted by scholars about the belonging of Qur??nic words, first will be explained in a descriptive style. Subsequently, they will be evaluated in terms of the integrity of the Qur??n, its natural historical atmosphere, and the transmissions of the Qur’?nic exegesis (riw?y?t) of the classical period from an analytical point of view. To put it briefly, it can be said that there is no disagreement among scholars in the field of the belonging of the meanings of the Qur??nic text to God. The main disagreement is whether the Qur??nic words belong to God, Gabriel, or Mu?ammad. Considering the integrity of the Qur??n, its natural historical atmosphere, and tafsir transmissions regarding the circumstances of sending down the Qur??nic revelation, it has been determined that the prevailing view is more coherent than the other two views.Öğe THE NATURE OF DIVINE QUOTATIONS IN AL-AM?R AS-SAN'?N?'S WORK ENTITLED AL-IZ?H WA AL-BAY?N F? TAHK?KI 'IB?R?T AL-KASAS AL- QUR'?N AND THE CRITIQUE OF TREATISE SUBJECTS(Ilahiyat Bilimleri Arastirma Vakfi, 2023) Demir, ZakirAlmost everyone who looks at the Qur'an and reads a few lines or a few passages will not be late to see that the word of scripture goes full circle to historical narratives and to the quotations laid out in the style of qala or qalu. Therefore, it is scarcely an overstatement to point out that about a quarter or half of the scripture is composed of the narrating of historical events and stories. It is possible to call this subject, divine quotations, which are observed in the integrity of the Qur'an. It is readily apparent that al-Amir Muhammad b. Isma'il as-San'ani, who is the subject of our article, wrote the first an independent treatise on the divine quotations. as-San'ani, a Zaidi scholar is a prolific and versatile schoolman who comes into prominence in many fields, especially tafsir, hadith and fiqh, has a grasp of the technicality of the Arabic language and uses the language effectively. He is one of the mujtahid Zaidi scholars and figures who influenced the tradition of Yemeni science. as-San'ani wrote a treatise on the nature of the divine quotations and called al-Izah wa al-bayan fi tahkiki 'ibarat al-kasas al-Qur'an. In this treatise, which has reached to the modern period, there is a summary presentation with a question-answer method about the nature of the embedded speakers (al-kalam al-mahki) in Qur'an... [The Extended Abstract is at the end of the article.]Öğe Yaklaımları Approaches of Exegetes to the Claim of Simplified Book Characterizing the Essence of the Qur'?n and the Analysis of Them(Sirnak Univ, 2024) Demir, ZakirIt can be elicited that many names, adjectives, phrases, expressions and features determining the essence of the Qur'á n implicitly or explicitly are found between the lines of various verses and surahs. One of its main characteristic features is mentioned after each fragment and figure of torment within the scope of the qissa (parable) of the four prophets; Nú b (Noah), Hú d (Eber), Sá lib (Shelah) and Lú t. (Lot), in the integrity of the Sú rah al-Qamar, which was revealed during the boycott period against Muslims in Mecca, as follows, Wa-laqad yassarná al-Qur'á na li'dh-dhikri fahal min muddakir/And We have indeed made the Qur'á n easy to understand and remember, then is there any that will receive admonition. In the aforementioned surah, the information that the Qur'á n is a simplified book is repeated four times in total, with the same words, in the style of oath, in verses 17, 22, 32 and 40. Although Allá h (God) stated that the Qur'á n is a simplified book, it's noticed that the principles, understanding methods and procedures for the veiled text are put forward in the tafsir methodology under titles like á dá b al-mufassirin. In this regard, claim of the simplified book that God stated while defining the Qur'á n, needs to be examined in all its aspects. This study, which is handled based on the aforementioned importance of the issue, aims to figure out the meaning of the simplified book claim in the timeline of Qur'á nic revelation, the approaches of the first interlocutors to it, and the different approaches are attributed to it in various periods in the historical process, by examining the classical and modern period exegesis texts chronologically. The approaches identified in this context are initially indicated with a descriptive style, and subsequently they are analyzed from an analytical perspective. In this sense, some of the questions of our research topic are as follows: Does the fact that the Qur'á n is an easy book mean that some comprehension methods are not needed to interpret it? Is the claim of a simplified book compatible with the claim that The sunnah is dysfunctional and the discourse The Qur'á n is enough for us? What is the meaning, wisdom and reason behind the fact that Qur'á n expresses itself as a simplified book and calls for contemplation on it? Have the commentators who analyzed the simplified book claim taken into account the cultural, sociological and individual experiences of their time? When looking at the history of Qur'á nic exegesis holistically, it can be understood that the commentators express different opinions about how the simplified book concept is realized, and for which field this should be considered. In this context, there are problematic points in each of the views, like the weakness of the propositions deduced. Some of the conclusions and findings I ascertained in this direction are as follows: A group of commentators, including Sa`id b. Jubayr, al-Sam`á ni, al-Kirmá ni, al-Qurt.ubi, Ibn Juzayy and Khá zin, associate the tays? r dimension of the Qur'á n with making it easier to memorize its text and helping those who want to memorize it. Many exegetes, including Ibn `Abbá s, Mujá hid b. Jabr, al-Suddi al-Kabir, Muqá til b. Sulaymá n, Yabyá b. Ziyá d, Ibn Qutaybah, Abú al-Lays alSamarqandi, Ibn Kathir and Mu`in al-Din al-? ji, have interpreted the phrase tays? r al-Qur'á n with the fact that the words of the Qur'á n are made easier to read in every language. It is understood that a group of scholars, including al-Tabari, al-Má tú ridi, Makki b. Abú Tá lib, al-Zamakhshari, Abú Ja`far al-Tú si, `Abdulqá dir al-Jaylá ni, Nizá maddin al-Nisá bú ri, Abú Hayyá n, Abú al-Sa`ú d, Ibn `Ajibah, Mubammad `Abduh and al-Qá simi tried to associate the term of taysir with its narrative style. al-Má wardi and Fakhr al-Din al-Rá zi evaluate the verse on which tays? r al-Qur'á n is the subject, in the context of the Qur'á n's inimitability ( i'já z ) and its miracle. Some representatives of Qur'á n-alone like `Abdullá h Cakrá lawi and `Iná yatullá h Khá n al-Mashriqi using the aforementioned verse in the Sú rah al-Qamar as evidence, argue that there is no need for the methodology of various Islamic sciences such as hadith, fiqh and kalá m, or even to be proficient in the Arabic language, in an attempt to comprehend and interpret the Qur'á n.
