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AI InsightÇalışmanın bulguları, acâibin hem tefsir hem de i‘câzü’l-Kur’ân literatüründe teknik bir kategoriye dönüşmediğini ve “Acâibu’l-Kur’ân” başlığı altında müstakil bir telif geleneğinin oluşmadığını göstermektedir.
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Özet
Bu çalışma, acâib kavramının Kur’ân’a nispetle tefsir geleneğindeki kullanım çerçevesini ve i‘câzü’l-Kur’ân ile ilişkisinin mahiyetini incelemektedir. Tefsir literatüründe Kur’ân’ın eşsizliği iki farklı ifade biçimiyle ele alınmıştır. Acâib, Kur’ân’ın anlam derinliğine ve muhatapta uyandırdığı hayrete işaret eder. İ‘câz ise onun vahiy kaynaklı oluşunu temellendirir. Makale, acâibin teknik bir terimden ziyade tasvirî bir ifade olarak kullanıldığı varsayımından hareketle Kur’ân’ın acâibine ilişkin hadis rivayetlerini, tefsirlerdeki kullanım bağlamlarını ve kavramın i‘câzü’l-Kur’ân literatüründeki konumunu karşılaştırmalı olarak incelemektedir. Çalışmanın bulguları, acâibin hem tefsir hem de i‘câzü’l-Kur’ân literatüründe teknik bir kategoriye dönüşmediğini ve “Acâibu’l-Kur’ân” başlığı altında müstakil bir telif geleneğinin oluşmadığını göstermektedir. Sonuç olarak tefsir literatüründe Kur’ân’ın eşsizliğini ifade etme biçimleri bakımından acâibu’l-Kur’ân’ın tasvirî-tefekkürî bir niteleme, i‘câzü’l-Kur’ân’ın ise teorik-istidlâlî bir kavram olarak konumlandığı ve iki ifade arasında kavramsal bir ayrışma bulunduğu tespit edilmiştir.
Abstract
The Qur’ân has been understood in Islamic scholarship as divine speech that exceeds human discourse and renders its addressees unable to produce anything like it. This understanding, rooted in the Qur’ân’s self-description, appears in two distinct yet related formulations: ajâib, a descriptive mode expressing the wonder produced in the addressee and the inexhaustibility of Qur’ânic meaning; and i‘jâz al-Qur’ân, a technical-theoretical field that, from the third Hijri century, sought within ‘ulûm al-Qur’ân to prove the divine origin of Qur’ânic discourse. Since ajâib al-Qur’ân lacks a dedicated monograph, this article examines its exegetical place and relation to i‘jâz in conceptual terms. Methodologically, the study relies on conceptual analysis and a systematic textual survey. The classical tafsir corpus and the foundational works of the i‘jâz literature are examined comparatively. Sources have been selected with regard to the research problem rather than a chronological periodization. The investigation is limited to the foundational works in which the relationship between ajâib and i‘jâz takes its decisive shape. Modern tafsir and scientific i‘jâz discussions are excluded, since the later usage of ajâib and i‘jâz constitutes a separate research question. The inquiry proceeds along three lines. The first concerns the hadith narrations in which ajâib is attributed to the Qur’ân. These narrations cluster around three principal formulations: those expressing the inexhaustibility of Qur’ânic meaning, those calling for reflection upon its wonders, and those linking such reflection to ascetic and devotional practice. The late entry of these narrations into the tafsir tradition -primarily through al-Zamakhsharî and al-Râzî from the sixth Hijri century onward- suggests that they may represent the later articulation of a notion already present within the exegetical tradition itself. The second line examines the contexts of usage within tafsir, where five principal domains emerge: prophetic miracles, Qur’ânic narratives, cosmological reflection, mystical experience, and direct attribution to the Qur’ân itself. The third line addresses the concept’s place within the i‘jâz literature and its potential as the basis for an independent genre. In the works of the founding figures, ajâib does not function as a technical category but rather as a descriptive expression of the wonder produced by i‘jâz. The term is not absorbed into the technical terminology of the discipline, and no independent literary tradition develops under the heading “ajâib al-Qur’ân.” Works often associated with this title turn out, upon closer examination, to be either misattributions, alternative titles for other works, or volumes addressing distinct subjects such as anomalous interpretations rather than the Qur’ân itself. Taken together, the findings show that ajâib and i‘jâz developed with distinct functions. I‘jâz became a theoretical, argumentative field concerned with proving the Qur’ân’s divine origin through composition, rhetoric, and language. Ajâib, however, denotes semantic depth and the reader’s contemplative wonder. Their divergence demonstrates that ‘ulûm al-Qur’ân recognizes Qur’ânic uniqueness through multiple discourses, while ajâib remains embedded within tafsir rather than forming an independent literature.