{"id":6049,"date":"2013-09-16T09:19:42","date_gmt":"2013-09-16T15:19:42","guid":{"rendered":"http:\/\/19.org\/?p=6049"},"modified":"2013-09-16T09:19:42","modified_gmt":"2013-09-16T15:19:42","slug":"hangi-kuran","status":"publish","type":"post","link":"https:\/\/19.org\/tr\/hangi-kuran\/","title":{"rendered":"Hangi Kuran?"},"content":{"rendered":"

Kuran ile Mushaf’\u0131 birbirine kar\u0131\u015ft\u0131ran ve Kuran’\u0131n korunmas\u0131n\u0131n Allah taraf\u0131ndan de\u011fil de kutsad\u0131klar\u0131 sahabeler ve atalar\u0131 taraf\u0131ndan ger\u00e7ekle\u015fti\u011fine inananlar okusunlar. Ay\u015fe H\u00fcr \u00e7oktand\u0131r bildi\u011fimiz ve \u00dczerinde 19 Var<\/strong> ve NINETEEN: God’s Signature in Nature and Scripture<\/strong> adl\u0131 kitaplar\u0131mda bilimsel delillerle \u00e7\u00fcr\u00fcterek \u00e7\u00f6p sepetine yollad\u0131\u011f\u0131m s\u00fcnni ve \u015fii kaynaklar\u0131ndaki uyduruk hikayeler ve varsay\u0131mlar\u0131n g\u00fczel bir \u00f6zetini sunmu\u015f.\u00a0Allah el\u00e7isinin getirdi\u011fi biricik ve son kitap olan Kuran’\u0131n tevhid, adalet, bar\u0131\u015f ve akletme mesaj\u0131na kar\u015f\u0131 m\u00fc\u015friklerin ve m\u00fcnaf\u0131klar\u0131n uydurdu\u011fu hadisleri ve mezhep \u00f6\u011fretilerini izleyen mukallitler ve m\u00fcritler okuyup \u00fczerinde d\u00fc\u015f\u00fcns\u00fcnler.<\/p>\n

Ama Hangi Kuran’\u0131 Esas Alaca\u011f\u0131z?<\/b><\/span><\/p>\n

Ay\u015fe H\u00fcr<\/p>\n

(Bu makale ilk olarak 28 A\u011fustos 2013 tarihli Taraf Gazetesinde yay\u0131mland\u0131)<\/p>\n

\n

\"Ama<\/p>\n

\n

Ge\u00e7en haftaki \u201cT\u00fcrkler nas\u0131l M\u00fcsl\u00fcman oldu\u201d yaz\u0131s\u0131na okurlardan a\u011f\u0131rl\u0131kl\u0131 olarak ele\u015ftiri mailleri ald\u0131m. Bu maillerin neredeyse t\u00fcm\u00fc olduk\u00e7a nazik bir dille kaleme al\u0131nm\u0131\u015ft\u0131. (Ele\u015ftirisinin neye oldu\u011funu s\u00f6ylemeden \u201cBir daha da\u00a0Taraf<\/i>almayaca\u011f\u0131m\u201d diyen iki ki\u015fiyi de bu gruba sokuyorum.) Ele\u015ftirilerin \u00f6z\u00fcn\u00fc, Kuran ayetlerini lafz\u0131yla ele\u015ftirmemin yanl\u0131\u015fl\u0131\u011f\u0131 olu\u015fturuyordu. Her biri kendi \u00e7ap\u0131nda kelam, hadis ve tefsir \u00e2limi oldu\u011fu anla\u015f\u0131lan bu okurlar\u0131n bana tavsiyesi Kuran\u2019\u0131n nas\u0131l indirildi\u011fini, sure ve ayetlerin nas\u0131l okunmas\u0131 gerekti\u011fini, vb. konular\u0131 \u00f6\u011frenmeden a\u011fz\u0131m\u0131 a\u00e7mamamd\u0131. Ben de \u00f6yle yapt\u0131m. Bu hafta a\u011f\u0131rl\u0131kl\u0131 olarak\u00a0islamic-awareness.org<\/i>\u00a0adl\u0131 internet sitesindeki makalelerden yararlanarak Kuran\u2019\u0131n yaz\u0131l\u0131\u015f hik\u00e2yesini anlatmaya \u00e7al\u0131\u015faca\u011f\u0131m. Umar\u0131m amat\u00f6r tefsircilere bir katk\u0131m olur…<\/b><\/p>\n

<\/b>***<\/span><\/p>\n

Kuran, \u0130slam inanc\u0131na g\u00f6re Allah\u2019\u0131n s\u00f6z\u00fc kabul edilir. Yine \u0130slam inanc\u0131na g\u00f6re Allah, Cebrail adl\u0131 bir melek arac\u0131l\u0131\u011f\u0131yla kendi s\u00f6zlerini Muhammed\u2019e iletir. Muhammed ise \u2018vahiy k\u00e2tipleri\u2019 ad\u0131 verilen ki\u015filere \u201ctanr\u0131\u201d vahiylerini yazd\u0131rt\u0131r. Neden Peygamber kendisi yazm\u0131yordu diye soranlara \u0130slam \u00e2limlerinin bir b\u00f6l\u00fcm\u00fc \u201cPeygamber \u00fcmmi (okuma-yazma bilmez) idi\u201d diye cevap veriyor, bir b\u00f6l\u00fcm\u00fc, vahiylerin Peygamber\u2019in \u00f6l\u00fcm\u00fcnden \u00e7ok k\u0131sa zaman \u00f6ncesine kadar gelmeye devam etti\u011fi, dolay\u0131s\u0131yla hen\u00fcz g\u00f6rev tamamlanmad\u0131\u011f\u0131 i\u00e7in kayda ge\u00e7medi\u011fi\u201d \u015feklinde a\u00e7\u0131klama getiriyor. \u2018Vahiy k\u00e2tiplerinin\u2019 etnik veya din\u00ee k\u00f6keni ile say\u0131s\u0131 konusunda da bir uzla\u015fma yok. Ancak say\u0131lar\u0131 40\u2019a kadar \u00e7\u0131kar\u0131lan bu k\u00e2tiplerden \u0130slami kaynaklarda ad\u0131 en \u00e7ok tekrarlananlar Yunanl\u0131 Bel\u2019am, Yai\u015f, Yemenli Cebr, Yessar, Addas, \u0130man, \u0130ranl\u0131 Selman (Selman-\u0131 Farisi), Yahudi Bahira, Verka, Abdullah \u0130bn-i Selam.<\/span><\/p>\n

Ta\u015flar, deriler, a\u011fa\u00e7 kabuklar\u0131<\/b><\/p>\n

Ayetler \u201cLihaf\u201d (k\u00fc\u00e7\u00fck yass\u0131 ta\u015flar), \u201cR\u0131ka\u201d (deri, a\u011fa\u00e7 yapra\u011f\u0131, bir \u00e7e\u015fit k\u00e2\u011f\u0131t), \u201cEktaf\u201d (deve ve koyun kemikleri), \u201cEktab\u201d (a\u011fa\u00e7 par\u00e7as\u0131) gibi nesnelere yaz\u0131lm\u0131\u015ft\u0131. \u0130bn\u2019el-Nadim ve Buhari gibi g\u00fcvenilir kaynaklara bak\u0131l\u0131rsa, Peygamber\u2019e vahyedilmi\u015f baz\u0131 ayetler (\u015eeytan Ayetleri gibi) Allah\u2019\u0131n dilemesi ile Peygamber\u2019in haf\u0131zas\u0131ndan silinmi\u015fti. Nitekim Bakara Suresi\u2019nin 106. ayetinde \u201cBiz herhangi bir ayetin h\u00fckm\u00fcn\u00fc y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131r veya onu unutturur (ya da ertelersek), yerine daha hay\u0131rl\u0131s\u0131n\u0131 veya mislini getiririz. Allah\u2019\u0131n g\u00fcc\u00fcn\u00fcn her \u015feye hakk\u0131yla yetti\u011fini bilmez misin?\u201d diyordu.) B\u00f6ylece baz\u0131 ayetler bu malzemelere hi\u00e7 yaz\u0131lmam\u0131\u015f ya da yaz\u0131ld\u0131ktan sonra ortadan kald\u0131r\u0131lm\u0131\u015ft\u0131. Yine baz\u0131 kaynaklara g\u00f6re baz\u0131 ayetleri ke\u00e7i yemi\u015fti. Geriye kalanlar\u0131n t\u00fcm\u00fc Peygamber\u2019in evinde iple ba\u011fl\u0131 olarak birarada duruyordu, diyen kaynak varsa da a\u011fa\u00e7 kabu\u011funun ya da yapra\u011f\u0131n, derinin birbirine ba\u011flanmas\u0131 m\u00fcmk\u00fcnse de, ta\u015f\u0131n, kemi\u011fin ba\u011flanmas\u0131 imk\u00e2ns\u0131z oldu\u011fundan bunun \u0130slami bir efsane oldu\u011fu anla\u015f\u0131l\u0131yor.<\/p>\n

Yemame Sava\u015f\u0131\u2019n\u0131n zayiat\u0131<\/b><\/p>\n

Nitekim Peygamber\u2019in \u00f6l\u00fcm\u00fcnden sonra dinden d\u00f6nmelerin (ridde) artmas\u0131 ve 633 y\u0131l\u0131nda, \u0130lk Halife Ebubekir\u2019in ordular\u0131yla \u2018Yalanc\u0131 Peygamber\u2019 M\u00fcseylimet\u2019\u00fcl-Kezzap\u2019\u0131n ordular\u0131 aras\u0131nda yap\u0131lan Yemame Sava\u015f\u0131\u2019nda 70 kadar haf\u0131z\u0131n \u00f6lmesi \u00fczerine, (Ebubekir\u2019in \u00f6l\u00fcm\u00fcnden sonra \u0130kinci Halife olacak) \u00d6mer\u2019in ayetleri derleme i\u015fine \u00f6nce \u201cPeygamberin yapmad\u0131\u011f\u0131 \u015feyi yapmak nas\u0131l do\u011fru olabilir?\u201d diye itiraz eden ancak sonra bunun gerekli oldu\u011funu kabul eden Ebubekir\u2019in bu i\u015fle g\u00f6revlendirdi\u011fi Zeyd bin Sabit \u201cEbubekir bana \u2018Sen ak\u0131ll\u0131 bir gen\u00e7sin. Peygamber\u2019e vahiy yazd\u0131\u011f\u0131n i\u00e7in senin ba\u015faraca\u011f\u0131na g\u00fcveniyorum. Ara\u015ft\u0131r ve topla Kuran ayetlerini\u2019 dedi. Allah\u2019a ant i\u00e7erek s\u00f6ylerim ki, da\u011flardan bir da\u011f\u0131 y\u00fckleyip ta\u015f\u0131may\u0131 \u00f6nerseydi, buyurup verdi\u011fi g\u00f6rev kadar bana a\u011f\u0131r gelmeyecekti. Yani Kuran\u2019\u0131 derlemek kadar…\u201d demi\u015f.<\/p>\n

Ebubekir\u2019in derlemesi<\/b><\/p>\n

Derleme i\u015finde haf\u0131zas\u0131na ba\u015fvurulacak ki\u015filerin say\u0131s\u0131 konusunda \u0130slami kaynaklarda ufak tefek farkl\u0131l\u0131klar vard\u0131r ancak en iyimser tahminde bu ki\u015filerin yediyi a\u015fmad\u0131\u011f\u0131 anla\u015f\u0131l\u0131r. \u00d6rne\u011fin Buhari\u2019nin \u201cE\u2019s-Sahih\u201d adl\u0131 eserinde ge\u00e7en d\u00f6rt hadisten ilki \u015f\u00f6yledir: \u201cAmr \u0130bn\u00fc\u2019l-Ass anlat\u0131yor: Peygamber\u2019in \u2018Kuran\u2019\u0131 d\u00f6rt ki\u015fiden al\u0131n, Abdullah \u0130bn-i Mes\u2019ud\u2019dan, Salim\u2019den, Muaz\u2019dan (Muaz \u0130bn-i Cebel) ve \u00dcbeyy \u0130bn-i Ka\u2019b\u2019den\u2019 dedi\u011fini i\u015fittim.\u201d \u0130kinci hadiste Peygamber\u2019in hizmetk\u00e2r\u0131 Enes anlat\u0131r: \u201cPeygamber \u00f6ld\u00fc\u011f\u00fcnde, d\u00f6rt ki\u015fiden ba\u015fka Kuran\u2019\u0131 t\u00fcm\u00fcyle ezberlemi\u015f olan yoktu. Ebu\u2019d-Derda, Muaz \u0130bn-i Cebel, Zeyd \u0130bn-i Sabit ve Ebu Zeyd.\u201d \u00dc\u00e7\u00fcnc\u00fc hadis sahabeden olmayan ilahiyat\u00e7\u0131 Katade\u2019den aktar\u0131l\u0131r: \u201cMalik o\u011flu Enes\u2019e; \u2018Peygamber d\u00f6neminde, Kuran\u2019\u0131 t\u00fcm\u00fcyle ezberleyenler kimlerdir\u2019 diye sordum. \u015eu kar\u015f\u0131l\u0131\u011f\u0131 verdi: \u2018D\u00f6rt ki\u015fi. T\u00fcm\u00fc de Medineli. \u00dcbeyy \u0130bn-i Ka\u2019b, Muaz \u0130bn-i Cebel, Zeyd \u0130bn-i Sabit ve Ebu Zeyd…\u201d<\/p>\n

Ayeti nerede buldu?<\/b><\/p>\n

Bu hadislerde adlar\u0131 yaz\u0131l\u0131 olanlar\u0131 toplad\u0131\u011f\u0131m\u0131z zaman \u201cPeygamber d\u00f6neminde Kuran\u2019\u0131 t\u00fcm\u00fcyle ezberlemi\u015f olanlar\u0131n say\u0131s\u0131 yedi (\u0130bn-i Mesud, Salim, Muaz bin Cebel, \u00dcbeyy bin Ka\u2019b, Ebu\u2019d-Derda, Zeyd bin Sabit ve Ebu Zeyd) idi\u201d demek m\u00fcmk\u00fcn.<\/p>\n

Haf\u0131zlar heyeti olu\u015fturulduktan sonra \u00d6mer ile Zeyd, herkesin elindeki ayetleri getirmesini istemi\u015flerdi. Zeyd, herhangi bir ayeti yaz\u0131ya ge\u00e7irmek i\u00e7in, iki \u015fahidi \u015fart ko\u015fmu\u015ftu. Ancak sonunda bir \u015fahitle \u2018Mushaf\u2019a koymak zorunda kald\u0131\u011f\u0131 ayetler de oldu. \u00d6rne\u011fin Tevbe Suresi\u2019nin son iki ayeti b\u00f6yleydi. Zeyd \u015f\u00f6yle demi\u015fti bu konuda: \u201cTevbe Suresi\u2019nin son iki ayetini Ebu Huzeyme\u2019de buldum, ki ba\u015fkas\u0131nda bulamam\u0131\u015ft\u0131m bu par\u00e7ay\u0131.\u201d (\u0130slam \u00e2limlerinin bu sapmay\u0131 me\u015frula\u015ft\u0131rma c\u00fcmlelerinden biri \u015fu: \u201c\u0130ki \u015fahit derken, birinci \u015fahit ayetin yaz\u0131l\u0131 oldu\u011fu nesne, ikinci \u015fahit ise haf\u0131zlardan biriydi.\u201d Bu a\u00e7\u0131klaman\u0131n do\u011fru olup olmad\u0131\u011f\u0131n\u0131 konunun uzmanlar\u0131na b\u0131rak\u0131p devam edelim.)<\/p>\n

\u00d6zel Mushaflar<\/b><\/p>\n

Ancak, bu i\u015fler yap\u0131l\u0131rken, haf\u0131zlar grubundan baz\u0131 ki\u015filer kendi Mushaflar\u0131n\u0131 olu\u015fturuyorlard\u0131. B\u00f6ylece ortaya Ibni Mesud\u2019un Mushaf\u0131, \u00dcbeyy Ibni Ka\u2019b\u2019\u0131n Mushaf\u0131, Abdullah Ibni Abbas\u2019\u0131n Mushaf\u0131, (Peygamber\u2019in e\u015flerinden) Ai\u015fe\u2019nin Mushaf\u0131, (daha sonra D\u00f6rd\u00fcnc\u00fc Halife olacak) Ali\u2019nin Mushaf\u0131 gibi de\u011fi\u015fik Mushaflar \u00e7\u0131km\u0131\u015ft\u0131. 15. y\u00fczy\u0131l ilahiyat\u00e7\u0131s\u0131 Suyuti,\u00a0El\u00a0<\/i>\u0130tkan\u00a0<\/i>Fi Ulumil Kuran<\/i>\u00a0(k\u0131saca\u00a0\u0130tkan<\/i>, Kuran \u0130limleri Ansiklopedisi) adl\u0131 eserinde bu Mushaflar aras\u0131ndaki farklar\u0131 g\u00f6steren bir liste yay\u0131mlam\u0131\u015ft\u0131. Buna g\u00f6re Ibni Mesud\u2019un Mushaf\u0131\u2019nda Fatiha Suresi gibi \u00e7ok temel bir sure ile Felak ve Nas Sureleri yoktu. Ali\u2019nin Mushaf\u0131\u2019nda surelerin s\u0131ras\u0131 bug\u00fcnk\u00fcnden farkl\u0131yd\u0131. (Ayr\u0131ca Suyuti kitab\u0131nda, Bakara Suresi\u2019nin orijinalinde Ahzab Suresi ile ayn\u0131 uzunlukta oldu\u011funu belirtiyor. Oysa bug\u00fcn, eldeki \u2018resm\u00ee\u2019 Kuran\u2019da, Bakara Suresi 286 ayet iken, Ahzab Suresi 73 ayet.)<\/p>\n

Sonu\u00e7ta Zeyd ba\u015fkanl\u0131\u011f\u0131ndaki heyetin Kuran\u2019\u0131 derleme ve yazma i\u015fi bir y\u0131l s\u00fcrd\u00fc. Derlenip par\u015f\u00f6mene ge\u00e7irilen ancak indirili\u015f s\u0131ras\u0131na bakmadan iki kapak aras\u0131na konan ayetlerden olu\u015fan bu ilk Kuran \u00f6lene kadar Ebubekir\u2019in uhdesinde kald\u0131, sonra \u0130kinci Halife \u00d6mer\u2019e ge\u00e7ti. O da \u00f6l\u00fcnce, \u00d6mer\u2019in k\u0131z\u0131, Peygamber\u2019in e\u015fi Hafsa\u2019ya emanet edildi.<\/p>\n

Osman\u2019\u0131n Mushaf\u0131<\/b><\/p>\n

Ancak mesele hallolmam\u0131\u015ft\u0131. Buhari\u2019nin nakletti\u011fine g\u00f6re, 650 y\u0131l\u0131na gelindi\u011finde, Sahabe\u2019den Huzeyfe \u0130bn-i Yeman, \u00dc\u00e7\u00fcnc\u00fc Halife Osman\u2019a M\u00fcsl\u00fcmanlar\u0131n Kuran\u2019\u0131 de\u011fi\u015fik \u015fekilde okumalar\u0131ndan dolay\u0131, \u201c\u00fcmmetin Yahudiler ve H\u0131ristiyanlar gibi birbirine d\u00fc\u015ft\u00fc\u011f\u00fcnden\u201d yak\u0131nm\u0131\u015ft\u0131. Bunun \u00fczerine Osman, Ebubekir\u2019in derledi\u011fi ilk Kuran\u2019\u0131 emanet\u00e7isi Hafsa\u2019dan istedi. Bu Mushaf, Zeyd\u2019in ba\u015fkanl\u0131\u011f\u0131ndaki d\u00f6rt ki\u015filik bir heyet taraf\u0131ndan yeniden i\u015fleme tabi tutuldu. Bu sefer sureler ve ayetler indirili\u015f s\u0131ras\u0131na g\u00f6re dizilecek, kabilelerin Kuran\u2019\u0131 okuma \u015feklinde \u00e7\u0131kan farklar, anla\u015fmazl\u0131klar ise Kurey\u015f \u015fivesinin esas al\u0131nmas\u0131yla \u00e7\u00f6z\u00fclecekti. Bug\u00fcn baz\u0131 Bat\u0131l\u0131 ilim adamlar\u0131, o tarihte Hicaz\u2019da yaz\u0131 dilinin Arap\u00e7a de\u011fil Aramice ya da \u0130branice oldu\u011funu s\u00f6yl\u00fcyor, baz\u0131 Bat\u0131l\u0131 ve \u0130slami ilim adamlar\u0131 da Arap\u00e7ada \u00fcns\u00fcz harflere \u00fcnl\u00fc karakteri kazand\u0131ran hareke denen i\u015faretlerin veya bug\u00fcnk\u00fc noktal\u0131 harflerin olmamas\u0131 y\u00fcz\u00fcnden Kuran\u2019\u0131n tek bir \u015fivede yaz\u0131lmas\u0131n\u0131n imk\u00e2ns\u0131z oldu\u011funu s\u00f6yl\u00fcyorsa da, bug\u00fcn yayg\u0131n kabul g\u00f6ren inan\u0131\u015fa g\u00f6re bu i\u015f (Arap\u00e7an\u0131n Kurey\u015f \u015fivesine g\u00f6re Kuran\u2019\u0131 yeniden yazmak) ba\u015far\u0131lm\u0131\u015ft\u0131. Ancak ilk derleme s\u0131ras\u0131nda \u00e7\u0131kan sorunlar bu sefer de \u00e7\u0131km\u0131\u015ft\u0131. \u00d6rne\u011fin Suyuti\u2019nin\u00a0Itkan<\/i>\u2019\u0131na g\u00f6re Zeyd \u0130bn-i Sabit \u015f\u00f6yle demi\u015fti: \u201cMushaf olu\u015fturma i\u015fini yaparken, Ahzab Suresi\u2019nin sonundan bir ayeti kaybettim. Ki, Peygamber\u2019in onu Kuran\u2019dan bir par\u00e7a olarak okudu\u011funu i\u015fitmi\u015ftim. Arad\u0131k bu ayeti. Ve Huzeyme bin Sabit\u2019de bulduk, [Ahzab Suresi\u2019ne 23. Ayet olarak] ekledik o Mushaf\u2019a.\u201d<\/p>\n

Bunun gibi ba\u015fka olaylar da olmal\u0131 \u00e7\u00fcnk\u00fc Suyuti\u2019ye g\u00f6re bu ikinci derlemeden sonra \u00d6mer\u2019in o\u011flu Abdullah (\u0130bn-i \u00d6mer) demi\u015fti ki: \u201cHi\u00e7biriniz, Kuran\u2019\u0131n t\u00fcm\u00fcn\u00fc ald\u0131m (elimde bulunduruyorum) demesin. Bilemez ki, Kuran\u2019\u0131n \u00e7o\u011fu yok olup gitmi\u015ftir. \u2018Ne kadar ortada varsa o kadar\u0131n\u0131 elimde tutuyorum\u2019 desin yaln\u0131zca.\u201d<\/p>\n

\u2018Mushaf Yak\u0131c\u0131\u2019 Mervan<\/b><\/p>\n

Bu ikinci derleme i\u015fi tamamland\u0131ktan sonra, Ebubekir\u2019in Mushaf\u0131 s\u00f6z verildi\u011fi gibi Hafsa\u2019ya iade edildi. Osman\u2019\u0131n haz\u0131rlatt\u0131\u011f\u0131 \u0130mam (as\u0131l) Mushaf Osman\u2019da kald\u0131. Baz\u0131 kaynaklara g\u00f6re bundan d\u00f6rt n\u00fcsha haz\u0131rland\u0131 ve Kahire\u2019ye, K\u00fbfe\u2019ye, Basra\u2019ya (ikisi de bug\u00fcnk\u00fc Irak\u2019ta) ve \u015eam\u2019a g\u00f6nderildi. Baz\u0131 kaynaklara g\u00f6re yedi n\u00fcsha haz\u0131rland\u0131 ve bu \u015fehirlere ilaveten Mekke\u2019ye, Yemen\u2019e ve Bahreyn\u2019e g\u00f6nderildi. Baz\u0131 kaynaklara g\u00f6re ise bunlar\u0131n d\u0131\u015f\u0131nda baz\u0131 ki\u015filerin kendileri i\u00e7in haz\u0131rlad\u0131\u011f\u0131 \u00f6zel Mushaflar vard\u0131. O y\u0131llarda hen\u00fcz ayn\u0131 \u015fekilde yaz\u0131lan harfleri ses olarak birbirinden ay\u0131ran noktalar olmad\u0131\u011f\u0131ndan baz\u0131 kelimeler farkl\u0131 okunmu\u015f, dolay\u0131s\u0131yla farkl\u0131 yaz\u0131lm\u0131\u015ft\u0131. Ama daha \u00f6nemli farklar da vard\u0131. Baz\u0131 \u0130slami kaynaklarca \u201cKur\u2019\u00e2n-\u0131 Kerim\u2019in terc\u00fcman\u0131\u201d diye nitelenen Peygamber\u2019in amcas\u0131n\u0131n o\u011flu Abdullah \u0130bn-i Abbas, kelimelerin e\u015f anlaml\u0131lar\u0131n\u0131 kullan\u0131rd\u0131. Ebubekir d\u00f6nemindeki heyetin \u00fcyesi Enes \u0130bn-i Malik, Halife \u00d6mer\u2019in o\u011flu Abdullah\u2019\u0131n da tercih etti\u011fi e\u015f anlaml\u0131lar vard\u0131.<\/p>\n

Ebubekir\u2019in Mushaf\u0131 ile Osman\u2019\u0131n Mushaf\u0131 aras\u0131nda ne gibi farklar oldu\u011funu ise bilmiyoruz \u00e7\u00fcnk\u00fc, Ebubekir\u2019in Mushaf\u0131 emanet\u00e7isi Hafsa\u2019n\u0131n \u00f6l\u00fcm\u00fcnden sonra Emevi Halifesi Mervan \u0130bn-i Hakem taraf\u0131ndan yak\u0131lm\u0131\u015ft\u0131. \u00d6nemli \u0130slam kaynaklar\u0131na g\u00f6re ad\u0131 o y\u0131llarda \u2018Mushaf Yak\u0131c\u0131\u2019ya \u00e7\u0131kan Mervan\u2019\u0131n gerek\u00e7esi \u015fuydu: \u201cOnda yaz\u0131l\u0131 olanlar, Osman taraf\u0131ndan yazd\u0131r\u0131lan Mushaflara ge\u00e7mi\u015fti. Art\u0131k ona gerek kalmam\u0131\u015ft\u0131. Yak\u0131l\u0131p yok edilmezse, zamanla ku\u015fkulara yol a\u00e7\u0131labilir, ondan al\u0131narak yaz\u0131lan Mushaflar \u00e7evresindeki ku\u015fkular\u0131 \u00f6nlenemeyebilirdi. Bundan korktum, o nedenle yakt\u0131rd\u0131m.\u201d<\/p>\n

692\u2019de yap\u0131lan Kud\u00fcs\u2019teki Kubbet\u00fc\u2019s-Sahra\u2019daki kitabede bile bug\u00fcnk\u00fc \u00fcns\u00fcz harflerin \u00fcnl\u00fc okunmas\u0131n\u0131 sa\u011flayan i\u015faretlerin bulunmamas\u0131ndan hareket edenler, bu i\u015faretlerin (harekelerin) 649-714 aras\u0131nda Irak Valisi olan Haccac taraf\u0131ndan Kuran\u2019a eklendi\u011fi rivayetine inanma e\u011filiminde (Haccac g\u00fcya \u2018Kuran\u2019a bin tane elif eklettim\u2019 demi\u015fti) ancak bu rivayet \u2018sahih\u2019 g\u00f6r\u00fcnm\u00fcyor. Ancak g\u00fcn\u00fcm\u00fczdeki metinlerde, eski yaz\u0131l\u0131 Arap\u00e7ada olmayan sesli harflerin ve noktalama i\u015faretlerinin ne zaman ve kim taraf\u0131ndan kondu\u011fu meselesi cevap bekliyor.<\/p>\n

\u0130mam Mushaf bug\u00fcn nerde?<\/b><\/p>\n

Ebubekir\u2019in Mushaf\u0131\u2019n\u0131n ak\u0131betini a\u015fa\u011f\u0131 yukar\u0131 \u00f6\u011frendik. Peki, Osman\u2019\u0131n Mushaf\u0131 \u015fimdi nerede? Bu konuda rivayet muhtelif. Baz\u0131lar\u0131na g\u00f6re \u0130stanbul\u2019da Topkap\u0131 Saray\u0131\u2019nda, baz\u0131lar\u0131na g\u00f6re \u00d6zbekistan\u2019\u0131n ba\u015fkenti Ta\u015fkent\u2019te. Her iki Mushaf\u2019\u0131n da iddias\u0131n\u0131n temelini, bu Kuran\u2019lar\u0131n (daha do\u011frusu Bakara Suresi\u2019nin 137. ayeti) \u00fczerindeki kan lekesi olu\u015fturuyor. \u00c7\u00fcnk\u00fc gelene\u011fe g\u00f6re, Osman \u00f6ld\u00fcr\u00fcl\u00fcrken bu Kuran\u2019\u0131 k\u0131raat ediyordu ve kan\u0131 sayfaya s\u0131\u00e7ram\u0131\u015ft\u0131. Kan izi iki ayr\u0131 Kuran\u2019da olmayaca\u011f\u0131na g\u00f6re iddialardan biri do\u011fru de\u011fildi ama hangisi? Yoksa ikisi de mi yanl\u0131\u015ft\u0131? Gelin konuya biraz daha yak\u0131ndan bakal\u0131m:<\/p>\n

Semerkand Kuran\u0131<\/b><\/p>\n

Bilimsel literat\u00fcrde Ta\u015fkent\u2019in tarihsel ad\u0131ndan dolay\u0131 \u201cSemarkand Kuran\u0131\u201d rivayete g\u00f6re Osman\u2019\u0131n \u00f6ld\u00fcr\u00fclmesinden sonra, Halife Ali taraf\u0131ndan K\u00fcfe\u2019ye getirilmi\u015f, 1402\u2019de b\u00f6lgeyi talan eden Timur\u2019un eline ge\u00e7mi\u015f, 1485\u2019te Semerkand\u2019da ortaya \u00e7\u0131km\u0131\u015ft\u0131. 1868\u2019de Semerkand Rus ordular\u0131n\u0131n eline ge\u00e7ince, Kuran Rus \u00c7arl\u0131\u011f\u0131\u2019n\u0131n ba\u015fkenti St. Petersburg\u2019daki \u0130mparatorluk K\u00fct\u00fcphanesi\u2019ne konmu\u015ftu. 1917\u2019de Bol\u015fevik Devrimi\u2019nden sonra Britanya\u2019ya kar\u015f\u0131 M\u00fcsl\u00fcmanlar\u0131 yan\u0131na \u00e7ekmek isteyen Lenin taraf\u0131ndan Ba\u015fk\u0131rdistan\u2019\u0131n ba\u015fkenti Ufa\u2019ya g\u00f6nderilmi\u015f, ama Ta\u015fkentli M\u00fcsl\u00fcmanlar\u0131n \u0131srarl\u0131 talepleri uyar\u0131nca, 1924\u2019te Ta\u015fkent\u2019e d\u00f6nm\u00fc\u015ft\u00fc. O g\u00fcnden sonra da baz\u0131 kaynaklara g\u00f6re \u00d6zbek M\u00fcsl\u00fcmanlar\u0131 taraf\u0131ndan gizli bir yerde, baz\u0131 kaynaklara g\u00f6re ise \u00d6zbekistan Sovyeti K\u00fct\u00fcphanesi\u2019nde saklanm\u0131\u015ft\u0131.)<\/p>\n

Semerkand Kuran\u0131 hakk\u0131ndaki di\u011fer bilgilerimiz ise daha da s\u0131n\u0131rl\u0131. \u00c7\u00fcnk\u00fc bu Kuran \u00fczerindeki nadir bilimsel \u00e7al\u0131\u015fmalar Rus \u015farkiyat\u00e7\u0131lar\u0131 A. Shebunin (1891) ve S. Pissareff (1905) ile Bat\u0131l\u0131 \u015farkiyat\u00e7\u0131lar A. Jeffery & I. Mendelsohn\u2019un (1942) ve F. Deroch\u00e9\u2019nin (1999) makaleleri ile s\u0131n\u0131rl\u0131. \u00c7\u00fcnk\u00fc \u00d6zbek makamlar\u0131 Kuran \u00fczerinde \u00e7al\u0131\u015fma yapmaya izin vermiyorlarm\u0131\u015f. Son olarak Diyanet \u0130\u015fleri eski ba\u015fkanlar\u0131ndan Tayyar Alt\u0131kula\u00e7 mikrofilmler \u00fczerinden \u00e7al\u0131\u015f\u0131yor ama hen\u00fcz nihai raporunu vermemi\u015f. \u00d6nce en \u00e7ok merak edilen soruya cevap verelim: Biraz \u00f6nce ad\u0131n\u0131 and\u0131\u011f\u0131m ara\u015ft\u0131rmac\u0131lar\u0131n hepsi de Semerkand Kuran\u0131\u2019n\u0131n Osman\u2019\u0131n Mushaf\u0131 olmad\u0131\u011f\u0131nda anla\u015f\u0131yor. Bu kan\u0131ya baz\u0131 sayfalarda yap\u0131lan radyo-karbon testleri ve metinlerin paleografi (yaz\u0131 \u00e7e\u015fitlerini inceleyen bilim dal\u0131), ortografi (yaz\u0131 sistemlerini inceleyen bilim dal\u0131) konulu analizlerden sonra vard\u0131klar\u0131 anla\u015f\u0131l\u0131yor. Orijinalinin 360 yaprak (varak) oldu\u011fu san\u0131lan ancak halen, 353 yapra\u011f\u0131 Ta\u015fkent\u2019te olan Semerkand Kuran\u0131 radyo-karbon testlerine g\u00f6re y\u00fczde 95 ihtimalle 8. y\u00fczy\u0131la ait. Paleografik ve ortografik analizlere g\u00f6re ise 8. y\u00fczy\u0131l\u0131n sonu ile 9. y\u00fczy\u0131l\u0131n ba\u015f\u0131na ait. Bu konuda en \u00f6nemli ipucu Kuran\u2019da kullan\u0131lan Kufi yaz\u0131n\u0131n bu y\u00fczy\u0131llarda tek\u00e2m\u00fcl etmesi. Ger\u00e7ekten de hatta ad\u0131n\u0131 veren Kufe \u015fehri 638 y\u0131l\u0131nda kurulmu\u015ftu ancak baz\u0131 dilbilimcilere g\u00f6re Kufi yaz\u0131, Kufe\u2019den \u00f6nce de biliniyordu ancak ad\u0131n\u0131 hatt\u0131 resm\u00ee yaz\u0131\u015fmalarda kullan\u0131ld\u0131\u011f\u0131 Kufe\u2019den alm\u0131\u015ft\u0131. Dolay\u0131s\u0131yla sadece Kufi yaz\u0131dan hareket etmek do\u011fru de\u011fildi. Ama s\u00f6z konusu ara\u015ft\u0131rmac\u0131lar, hatadaki ba\u015fka \u00f6zelliklerden ve s\u00fcslemelerden hareketle kendilerinden emin g\u00f6r\u00fcn\u00fcyorlar.<\/p>\n

Topkap\u0131 Saray\u0131 Kuran\u0131<\/b><\/p>\n

Osman\u2019\u0131n Kuran\u0131 diye \u00fcnlenen Topkap\u0131 Saray\u0131\u2019ndaki Kuran ise Tayyar Alt\u0131kula\u00e7 taraf\u0131ndan incelenmi\u015f ve raporlanm\u0131\u015f. Alt\u0131kula\u00e7\u2019a g\u00f6re, bu Kuran M\u0131s\u0131r Valisi Kavalal\u0131 Mehmed Ali Pa\u015fa taraf\u0131ndan 1811 y\u0131l\u0131nda Sultan II. Mahmud\u2019a hediye edilmi\u015f. 408 varaktan olu\u015fan Kuran\u2019\u0131n sadece iki vara\u011f\u0131 eksik. Ba\u015f taraftan birka\u00e7 varak zarar g\u00f6rd\u00fc\u011f\u00fc veya zayi oldu\u011fu i\u00e7in Mushaf\u2019\u0131n yaz\u0131l\u0131\u015f\u0131ndan 50-100 y\u0131l sonra yeniden yaz\u0131lm\u0131\u015f. Her ne kadar Topkap\u0131 Kuran\u0131\u2019n\u0131n \u00fczerinde \u201cBu Kuran Halife Osman \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcnde okudu\u011fu Kuran\u2019d\u0131r. \u00dczerindeki kan lekeleri h\u00e2l\u00e2 g\u00f6r\u00fclebilmektedir\u201d yaz\u0131l\u0131ysa da Alt\u0131kula\u00e7\u2019a g\u00f6re Topkap\u0131 Kuran\u0131 da Osman\u2019\u0131n Kuran\u0131 de\u011fil. En b\u00fcy\u00fck ihtimalle Emevi D\u00f6nemi\u2019nde kullan\u0131lan tarzda Kufi yaz\u0131yla fakat farkl\u0131 katiplerce kaleme al\u0131nm\u0131\u015f. Ancak \u00fczerine daha sonraki y\u0131llarda noktalar eklenmi\u015f. Ancak bu noktalar, Arap\u00e7ada noktalama usul\u00fcn\u00fc ilk bulan Ebu el Asvad (\u00f6. 688) tarz\u0131nda imi\u015f.<\/p>\n

Kahire Kuran\u0131<\/b><\/p>\n

Osman\u2019\u0131n Kuran\u0131\u2019n\u0131 bulamad\u0131k ama Kahire\u2019de, \u0130stanbul\u2019da ve St. Petersburg\u2019da Hicret\u2019in ilk iki y\u00fczy\u0131l\u0131na tarihlenen ba\u015fka Kuran\u2019lar var. Bunlardan Kahire\u2019deki H\u00fcseyin Camii\u2019deki (El Me\u015fhed\u00fc\u2019l-H\u00fcseyn\u00ee) Kuran \u00fczerine \u00e7al\u0131\u015fan Tayyar Alt\u0131kula\u00e7 ve Selahaddin M\u00fcneccid\u2019in vard\u0131klar\u0131 sonu\u00e7, bu Kuran\u2019\u0131n bug\u00fcne dek san\u0131ld\u0131\u011f\u0131 gibi Osman d\u00f6neminde kaleme al\u0131nan n\u00fcshalardan biri olmad\u0131\u011f\u0131 yolunda. Bu iki ilahiyat\u00e7\u0131ya g\u00f6re Kahire Kuran\u0131, Emevi Halifesi Mervan\u2019\u0131n Kahire Valisi olan karde\u015fi di\u011fer Mervan taraf\u0131ndan yazd\u0131r\u0131lan bir n\u00fcsha.<\/p>\n

T\u0130EM Kuran\u0131<\/b><\/p>\n

Bu iki ilahiyat\u00e7\u0131n\u0131n \u00fczerinde \u00e7al\u0131\u015ft\u0131\u011f\u0131 bir di\u011fer Kuran ise \u0130stanbul\u2019daki T\u00fcrk \u0130slam Eserleri M\u00fczesi\u2019ndeki Kuran. \u0130lk sayfas\u0131nda Sultan I. Mahmud\u2019un (1730-1754) m\u00fchr\u00fcn\u00fcn oldu\u011fu bu eser 1912\u2019de Aya \u0130rini\u2019den M\u00fcze\u2019ye intikal etmi\u015f. 439 yapraktan olu\u015fan bu Kuran\u2019\u0131n 17 yapra\u011f\u0131n\u0131n kay\u0131p oldu\u011fu san\u0131l\u0131yor. Kuran\u2019\u0131n 14 yapra\u011f\u0131 da 1437 tarihinde onar\u0131m g\u00f6rm\u00fc\u015f. Kufi yaz\u0131yla yaz\u0131lm\u0131\u015f Kuran\u2019\u0131n son yapra\u011f\u0131nda \u201cHicri 30 y\u0131l\u0131nda Osman bin Affan yazd\u0131\u201d ibaresi g\u00f6r\u00fcl\u00fcyorsa da, Alt\u0131kula\u00e7\u2019a ve M\u00fcneccid\u2019e g\u00f6re paleografik ve ortografik \u00f6zellikler ve s\u00fcsleme unsurlar\u0131ndan hareketle bu ibarenin daha sonra (8. veya 9. y\u00fczy\u0131lda) kondu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Ancak Gerek Alt\u0131kula\u00e7, gerekse M\u00fcneccid, bu Kuran\u2019\u0131n g\u00fcn\u00fcm\u00fcze dek ula\u015fan en eski Kuran oldu\u011funda hemfikir.<\/p>\n

Dar\u00fc\u2019l-K\u00fct\u00fcp Kuran\u0131<\/b><\/p>\n

M\u0131s\u0131r Milli K\u00fct\u00fcphanesi\u2019nde (Dar Al-Kutub Al-M\u0131sr\u0131yya) bulunan Kuran\u2019\u0131n \u00f6zel ki\u015filerin elinde olan varaklar\u0131 \u00fczerinde yap\u0131lan radyo-karbon testine g\u00f6re, y\u00fczde 95 ihtimalle 609-694 y\u0131llar\u0131 aras\u0131nda yaz\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Paleografik ve ortografik incelemeler de a\u015fa\u011f\u0131 yukar\u0131 ayn\u0131 tarihlere i\u015faret ediyormu\u015f. Metnin incelenebilen k\u0131s\u0131mlar\u0131 Kufi yaz\u0131yla yaz\u0131lm\u0131\u015f ama 688\u2019den sonra icat edildi\u011fi bilinen harekeler ve noktalama i\u015faretleri yokmu\u015f. Orijinal metninin 620 yaprak oldu\u011fu san\u0131lan Dar\u2019\u00fcl-K\u00fct\u00fcp Kuran\u0131\u2019n\u0131n 562 yapra\u011f\u0131 bu k\u00fct\u00fcphanede, di\u011fer yapraklar\u0131 baz\u0131 Paris ve Gotha\u2019da koleksiyonerlerin elinde. Ancak Kahire\u2019deki 562 varaktan 248\u2019i ger\u00e7ek par\u015f\u00f6men, 34\u2019\u00fc varak sahte par\u015f\u00f6men, 61\u2019i ba\u015fka bir Kuran\u2019a ait, 219\u2019u 1830 tarihinde \u00fcretilmi\u015f k\u00e2\u011f\u0131tlara modern metinlermi\u015f. K\u0131sacas\u0131 bu Kuran\u2019\u0131n da derleme oldu\u011fu anla\u015f\u0131l\u0131yor.<\/p>\n

St. Petersburg Kuran\u0131<\/b><\/p>\n

Son olarak b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc bug\u00fcn Rusya\u2019da St. Petersburg\u2019daki \u015earkiyat Enstit\u00fcs\u00fc\u2019nde saklanan \u2018St. Petersburg Kuran\u0131\u2019ndan bahsetmek istiyorum. 1936 y\u0131l\u0131nda \u2018ya\u015fl\u0131 bir kad\u0131n taraf\u0131ndan\u2019 enstit\u00fcye ba\u011f\u0131\u015flanan bu Kuran\u2019\u0131n, 19. y\u00fczy\u0131lda Suriye\u2019de k\u0131ymetli eserlerden olu\u015fan b\u00fcy\u00fck bir k\u00fct\u00fcphanenin sahibi olan H\u0131ristiyan Arap Nofal Ailesi\u2019nin hara\u00e7 mezat sat\u0131lan terekesinden kalma oldu\u011fu san\u0131l\u0131yor.<\/p>\n

1998 y\u0131l\u0131nda Rus \u015farkiyat\u00e7\u0131 Efim Rezvan\u2019\u0131n ve 1999\u2019da Frans\u0131z \u015farkiyat\u00e7\u0131 Fran\u00e7ois D\u00e9roche\u2019nin yay\u0131mlad\u0131\u011f\u0131 makalelere g\u00f6re bu Kuran\u2019\u0131n orijinali 97 yaprak olup, bunlar\u0131n 81\u2019i St. Petersburg\u2019da, di\u011ferleri \u00d6zbekistan\u2019da (biri Ta\u015fkent\u2019teki Biruni Enstit\u00fcs\u00fc\u2019nde, ikisi Buhara\u2019daki \u0130bn-i Sina B\u00f6lge K\u00fct\u00fcphanesi\u2019nde, biri Ta\u015fkent\u2019teki \u0130slam \u0130\u015fleri \u0130daresi\u2019nde, 12\u2019si Katta Langar\u2019da bir ailenin elinde) idi. Hicaz hatt\u0131yla yaz\u0131lm\u0131\u015f olan Kuran\u2019\u0131 iki ayr\u0131 k\u00e2tibin yazd\u0131\u011f\u0131 anla\u015f\u0131l\u0131yordu, \u00e7\u00fcnk\u00fc baz\u0131 harflerin yaz\u0131m\u0131nda bariz farklar vard\u0131.<\/p>\n

Sana\u2019a Kuran\u0131<\/b><\/p>\n

Son olarak 1972\u2019de Yemen\u2019in ba\u015fkenti Sana\u2019a\u2019daki Ulu Cami\u2019de bulunan Kuran var. \u2018Sana\u2019a Kuran\u0131\u2019 \u00fczerinde Alman \u015farkiyat\u00e7\u0131 Dr. Gert Puin taraf\u0131ndan yap\u0131lan incelemeler aradan ge\u00e7en 36 y\u0131lda tamamlanabilmi\u015f de\u011fil. Bunun nedeni bu Kuran ile ilgili ilk de\u011ferlendirmeler olmal\u0131. Puin\u2019e g\u00f6re, bu Kuran\u2019\u0131n yaz\u0131ld\u0131\u011f\u0131 par\u015f\u00f6men Peygamber\u2019in do\u011fumundan \u00f6nceye tarihleniyor ama \u00fczerindeki yaz\u0131 daha sonraya ait. Daha ilginci \u00fcstteki metnin alt\u0131nda silinmi\u015f bir eski metin var. (Bu t\u00fcr metinlere literat\u00fcrde \u2018palimpsestus\u2019 deniyor.) Bu metin de Kuran metni. Puin\u2019in Bat\u0131l\u0131 \u015farkiyat\u00e7\u0131larca pek be\u011fenilen ancak \u0130slam \u00e7evrelerinde infiale neden olan iddias\u0131 ise \u015fu: Kuran\u2019\u0131n yaz\u0131l\u0131\u015f\u0131 Peygamber\u2019den \u00e7ok \u00f6nce ba\u015flam\u0131\u015ft\u0131. \u00c7\u00fcnk\u00fc Kuran, kendisinden \u00f6nceki kutsal kitaplar\u0131n bir \u00e7e\u015fit \u00f6zeti olmaktan \u00f6teye gitmiyordu. Suudi Arabistan Hicaz\u2019da arkeolojik ara\u015ft\u0131rmalara izin verinceye, \u0130slam bilim adamlar\u0131 \u0130slam \u00fclkelerinin k\u00fct\u00fcphanelerinde sakl\u0131 olan y\u00fczlerce eser \u00fczerinde \u2018bilimsel kriterlere\u2019 uygun ara\u015ft\u0131rmalar yap\u0131p, sonu\u00e7lar\u0131n\u0131 bizlerle payla\u015f\u0131ncaya kadar bu t\u00fcr \u2018\u015farkiyat\u00e7\u0131\u2019 yorumlar g\u00fcndemde kalacak gibi g\u00f6r\u00fcn\u00fcyor.<\/p>\n

Daha anlatacak \u00e7ok \u015fey var ama yerim bitti\u011fi i\u00e7in burada noktal\u0131yorum. Kalan\u0131n\u0131 internet n\u00fcshas\u0131na eklemeye \u00e7al\u0131\u015faca\u011f\u0131m. Bu tarih\u00e7eye bak\u0131l\u0131rsa, bug\u00fcn \u0130slam \u00fclkelerinde kullan\u0131lan \u2018Resm\u00ee\u2019 (Standardize edilmi\u015f) Kuran\u2019\u0131n (ki 1920\u2019de Kahire\u2019deki El Ezher \u00dcniversitesi taraf\u0131ndan kaleme al\u0131nd\u0131) Osman\u2019\u0131n Mushaf\u0131\u2019yla de\u011fil \u2018harfi harfine ayn\u0131\u2019 oldu\u011funu, bu tarih\u00e7eyi bilenlerin kabul etmeye raz\u0131 oldu\u011fu gibi, ayetlerin s\u0131ras\u0131 ve i\u00e7eri\u011fi a\u00e7\u0131s\u0131ndan ayn\u0131 oldu\u011funu iddia etmek, ancak \u2018iman\u2019la m\u00fcmk\u00fcn, yoksa \u2018bilimsel a\u00e7\u0131dan\u2019 m\u00fcmk\u00fcn de\u011fil.<\/p>\n

hurayse@hotmail.com<\/b><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Kuran ile Mushaf’\u0131 birbirine kar\u0131\u015ft\u0131ran ve Kuran’\u0131n korunmas\u0131n\u0131n Allah taraf\u0131ndan de\u011fil de kutsad\u0131klar\u0131 sahabeler ve atalar\u0131 taraf\u0131ndan ger\u00e7ekle\u015fti\u011fine inananlar okusunlar. Ay\u015fe H\u00fcr \u00e7oktand\u0131r bildi\u011fimiz ve \u00dczerinde 19 Var ve NINETEEN: God’s Signature in Nature and Scripture adl\u0131 kitaplar\u0131mda bilimsel delillerle \u00e7\u00fcr\u00fcterek \u00e7\u00f6p sepetine yollad\u0131\u011f\u0131m s\u00fcnni ve \u015fii kaynaklar\u0131ndaki uyduruk hikayeler ve varsay\u0131mlar\u0131n g\u00fczel bir \u00f6zetini …<\/p>\n

Continue reading ‘Hangi Kuran?’ »<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1536,996],"tags":[],"class_list":["post-6049","post","type-post","status-publish","format-standard","hentry","category-ayse-hur","category-yazarlar"],"acf":[],"_links":{"self":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/6049","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/comments?post=6049"}],"version-history":[{"count":1,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/6049\/revisions"}],"predecessor-version":[{"id":6050,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/posts\/6049\/revisions\/6050"}],"wp:attachment":[{"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/media?parent=6049"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/categories?post=6049"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/19.org\/tr\/wp-json\/wp\/v2\/tags?post=6049"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}