A’RAF SURESİ 40. VE DUHAN SURESİ 29. AYETLERİN MECAZ’UL-KUR’AN AÇISINDAN DEĞERLENDİRİLMESİ

THE CONSIDERATION OF VERSICLES AL-AR’AF 40 AND ALDUKHAN 29 IN TERMS OF MAZAJ AL- QUR’AN

Özet

Bu makalede dilde bir anlatım biçimi olan mecaz konusunu A'raf Suresi 40. ve Duhan Suresi 29. ayetleri merkeze alınarak değerlendirilmeye çalışılmıştır Mecazın terim ve ıstılah anlamlarına kısaca değindikten sonra Kur'an'da mecazın varlığı konusunda süregelen tartışmalara da temas edilmiştir. Hakiki manalarının dışında lafızların mecazî manaya hamledilebilmesi için zorunlu şartların oluşması gerektiğine dikkat çekilmiştir. Çalışmanın temelini oluşturan ayetlerin "Mecazu'l-Kur'an" açısından değerlendirmesi yapılmıştır. Ayetlerin tetkiki sırasında mecazın tarihi seyrini dikkatlere sunmak için Taberi'den önceki, Taberi'den sonraki dönem ve modern veya son dönem olmak üzere ayetlerin seyrini üç ana tefsir arteri takip edilerek incelenmiştir. Bu bağlamda hem dilde hem de Kur'an-ı Kerim'de bazı lafızların mecaza hamledilmedikleri takdirde anlam alanlarının daralıp daralmadığı ve vermek istediklerin mesajın yeterince anlaşılıp anlaşılmadığı hususu da tespit edilmeye çalışılmıştır. Ayrıca ayetlerdeki mecazı kullanımın, meal müellifleri tarafından meallere yansıtılıp yansıtılmadığı konusu da irdelenmiştir. Sonuç olarak ele alınan iki ayet örnekliğinden hareketle Kur'an'da mecazi anlatımın geniş bir şekilde bir çok ayette mevcut olduğunu, zaman ilerledikçe çeşitli saiklerin etkisiyle de yapılan yorumlarda mecaza hamletmenin arttığını söyleyebiliriz. Mutezilenin yaptığı gibi mezhebi kaygılarla zorlama mecazi yorumlara gitmenin de doğru olmadığını ifade etmekte fayda vardır. Bununla birlikte gerek tefsir gerekse meallerde lafızlar hakiki manalarıyla verilmek istenen mesajı karşılamıyorsa veya üslup gereği, muhatap kitlenin o yöndeki algısını da dikkate alınarak, gerekli şartlar oluştuğunda ve muhataba mesaj daha güçlü verilecekse Kur'an'da mecazi anlatıma baş vurulduğu da bir gerçekliktir

Abstract

In this study we have tried todiscuss the concept of metaphor, which is a way of epression, by focusing on the Qur’anic verses Al-A’raf 40 and Al-Dukhan 29. After mentioning the terminological meaning of metaphor briefly, we adressed the discussions about the existence of metaphor in the Qur’an. We tried to draw attention to necessary conditions for attributing the metaphor other than the original meaning of the wordings. The considerations of the versicles which constitutes the groundwork of this study, has been made with regard to Mazaj Al-Qur’an. While examining the versicles, we deal with the interpretations in three main categories in order to see the historical process of the metaphor: the era of Taberi and before, the era after Tabari and the modern era. We tried to determine that unless some wordings attributed to the metaphor, whether the meaning area of these wordings became narrow or not and the message wanted to given is understood or not, in the in the language as well as in the Qur’an. As a result it can be said that by the examining of the two verses, metaphorical expression is in existence widely in the Qur’an and as time progresses attribution to the metaphor has been increased. It is beneficial to state that making far-fetched metaphorical interpretations as in with the sectarian motives, as in Mutezile, is not true. With that in mind, it is a fact that both in interpretations and in translations if the true meanings of the wordings do not answer the message wanted to given or as a matter of tone, metaphorical expression has been applied when the necessary conditions are met in order to giving a strong message to the interlocutors with regard to interlocutor mass’s perception about the given subject. STRUCTURED ABSTRACT In this study we have tried todiscuss the concept of metaphor, which is a way of epression, by focusing on the Qur’anic verses Al-A’raf 40 and Al-Dukhan 29. After mentioning the terminological meaning of metaphor briefly, we adressed the discussions about the existence of metaphor in the Qur’an. We tried to draw attention to necessary conditions for attributing the metaphor other than the original meaning of the wordings. The considerations of the versicles which constitutes the groundwork of this study, has been made with regard to Mazaj Al-Qur’an. While examining the versicles, we deal with the interpretations in three main categories in order to see the historical process of the metaphor: the era of Tabari and before, the era after Tabari and the modern era. We tried to determine that unless some wordings attributed to the metaphor, whether the meaning area of these wordings became narrow or not and the message wanted to given is understood or not, in the in the language as well as in the Qur’an. Also we mentioned that whether the use of metaphor in the versicles is represented in the translations of the Qur’an or not. We concluded this study by assessing the obtained data.The concepts of truth and metaphor were not associated with each other at the first era that the Islamic sciences issued and organized. But it is a fact that every science which came to existence with the effect of cultural development, has built its own terminology in the historical process. The concepts of truth and metaphor which are the main subjects of literature and rhetoric, has become a term in result of such a historical process. At first metaphor wording came into existence in the field of interpretation and then it change towards to field of literature and get firm. The role of these two attributed to literature concepts while interpreting the Qur’an, sustained the relation between the metaphor and interpretation. Because the discussions about attributing the meaning of a statement in the Qur’an to metaphor, makes the concepts of truth and metaphor valuable with regard to interpretation. Truth, “is the thing that the essence of the matter is relied on.” It means I learned the essence of the matter, the reality. The meaning of truth with regard to linguistics, is the meaning that established when a word first come to existence, came to mind when the word is said and the people who speaks the language came to an agreement. Metaphor(Mazaj), means “ entering a path, walking on a path, centering the path.” Additionally, in the form Prepositions of Place. It used as “ location, place that passed.” It’s meaning in the linguistics is “the way of speech.” Metaphorical meaning of a word is the use of the word based on the signification relation, other than the true meaning of the word. Metaphorical expression is a way of expression that applied by indoctrinating the semantic rules within the linguistic bounds, when the true meanings of the words are incapable of transmitting the feelings and the ideas during the communication. Even though metaphorical comments can be seen in the early era interpretations, it is not possible to say that metaphor commonly used in that era. As a rhetorical term in the Islamic thought gains prevalence with the work of Ebu Ubeyde Mazaj Al- Qur’an. But the meaning of the metaphor is not approached in the way that the later meaning of the term especially at the work of Mu’tezile. Unlike the use of the true meanings of the words in the Qur’an, the existencs of the metaphor in the Qur’an is contradictive topic among the scholars. Most of the scholars of Islam has accepted the existence of the metaphor in the Qur’an. But some scholars thought that metaphor is the brother of lie hence it cannot be in the Qur’an. But the Qur’an is excluded from such things. A person uses the metaphor in the case of having difficulties to express the truth. Such a thing is not in question for Allah. Suyuti says that after expressing the hesitations about the existence of metaphor in The Qur’an are irrelevant, If the Qur’an does not have the metaphor, the half of Its beauty would have gone. Because the rhetoric scholars are in agreement that metaphor is more eloquent than the tr