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Bu makalede, insanlığın en önemli sorunlarından biri haline gelen "çevre problemine" Kur'ânî perspektiften yaklaşımın pratiğe neden dönüştürülemediği ele alınmaya çalışılmıştır. Kur'ân temelli çevre anlayışıyla ilgili hayli çalışma yapıldığı görülmüştür. Yapılan çalışmalar gözden geçirildiğinde meselenin genel itibarıyla teorik olarak ele alındığı, Kur'ânî anlayışın pratiğe nasıl yansıtılabileceği konusu üzerinde yeterince durulmadığı kanaatine varılmıştır. Günümüzde çevre konusunda dile getirilen problemler konunun pratiğe dönüştürme değerini ve gereğini ortaya koymaktadır. Çünkü sorunların çözümü teorik yaklaşımları aşıp pratik uygulamalara dönüştüğünde mümkün olacaktır. Dolayısıyla bu çalışmada, konuyu temellendirebilmek için öncelikle Kur'ân'ın varlık tasavvuruna kısaca vurgu yapılmış, insana verdiği değere değinilmiş, insan-varlık ilişkisinden hareketle Kur'ânî çevre algısının hangi bakış açısıyla topluma yansıtılması gerektiğine temas edilmiş, ardından da Müslümanda olması gereken çevre duyarlılığının neden yeterli düzeyde oluşturulamadığı, pratiğe dönüştürülemediği eğitim/öğretimle ilgili iki önemli veri üzerinden hareketle ele alınmış, söz konusu eksiklik giderilmeden Kur'ânî bakış açısının pratikte yeterince ma'kes bul/a/mayacağı görüşü işlenmiştir. Nitekim insandaki değişimi sağlayacak olan temel unsur eğitim/öğretimdir. Sadece çevre konusu değil hangi mesele olursa olsun kaliteli ve sağlıklı bir eğitim/öğretim olmadan sonuca gitmek ve problemi çözmek mümkün değildir. Kaldı ki, günümüzde söz konusu ettiğimiz eğitim/öğretim yanında çevre eğitimi ayrıca önem atfedilen, üzerinde durulan ve kendine özgü yöntemlerle verilmeye çalışılan ayrı bir alan haline gelmiştir. Mücadele yöntemi profesyonelleşmiş, daha organize ve sistemli çalışma ağları oluşturulmuştur This article tries to address the ‘environmental issue’ which has become one of humanity's most important problems, with regard to why the Qur’anic perspective has not been practically implemented. Numerous studies exist based on the environment in reference to the Quran. After reviewing these studies, it is seen that these matters are discussed mainly in theory and not enough effort has been placed into converting the Qur'anic understanding to practicality. The environmental problems being discussed today emphasises the need and importance of turning this theory into practice. The solution to resolving these problems will be possible by practical application of these theoretical approaches. Therefore in this study, the topic is firmly established by having a brief look at the concept of existence in the Quran, mentioning the value given to man, the viewpoint on the environment conveyed by the Quran and how this should be reflected to society is stated, based on the relationship between man and existence, then focusing on why the required level of environmental sensitivity and practical application has not been developed in Muslims. The topic has been reviewed based on two important data relating to teaching/education; while these deficiencies aren’t corrected, the Qur’anic viewpoint will not be echoed into practice. Indeed, education is fundamental to changes in man. Whether this is an environmental issues or something else, without quality education the problem will not be solved. Moreover, environmental education today has become an area of emphasis and with its specific methods. The method of struggle has become professionalized; more organised with systematic study networks being formed. The environmental issue has recently become one of the most essential problems of the humanity which is affecting everything whether animate or inanimate, intelligent or unintelligent beyond becoming a problem of a person, nation, or civilization. Therefore, to evaluate the environmental issue with its all aspects, each environmental value should be addressed and investigated separately. Today this problem is being addressed as a human centered and problem oriented approach and studies are centered around finding a solution. To find a Qur’anic solution for this humanity’s common problem is a requirement not only for Muslims but also for others. Nevertheless, this kind of solution only will make a sense if it is put into practice. For this reason, the practice of the Qur’anic perspective is the main point of this issue. Therefore, showing the Qur’anic perspective on the environmental issues is one of the basic principles. According to the Qur’anic thinking the existence needs a Creator to be existed. A precise system has been organized and everything has been created for a special purpose. It means that substance has been molded by holiness. Analysis of substance in this way would have a serious influence on the thinking of humanity and this kind of thinking Kur’ân Kaynaklı Çevre Algısının Pratiğe Dönüştürülememesinin İrdelenmesi 567 Turkish Studies International Periodical For the Languages, Literature and History of Turkish or Turkic Volume 10/2 Winter 2015 will be basis for relationship with it. When substance- human relationship is formed by this thinking, it necessarily leads to different results. Nevertheless, this understanding does not mean anything beyond the case of Qur’an in Lawh-i Mahfuz unless it is not put into action. For this reason, we should review our position in terms of faith-deed relationship to which is attached too much importance by Islam, and we should complete our practical missing including the sensitivity of the environment. Education/instruction is the most important factor that leads change in human. Unless having a good quality education, solving the issues, not only environmental but also others, is not possible. Ideally, humans should develop their personality as serve to the benefit of society in the best way. Education gives us the most substantial contribution to solve our problems. Eliminating ignorance, preparing people for the life is only possible by helping them to have a worldview and philosophy of life. The phase of values that guide people through their decision and preference is formed in this way. It is clear that, one aspect of the issue is related with the education/instruction level of the Muslim societies. When we try to solve this problem, we should take notice of that education must be molded by Qur’anic values. Additionally, we should not put aside the fact that environmental education has become a separate and essential discipline which has its own methods. Therefore, we must constantly update the environmental issue according to the Qur’anic viewpoint. It is clear that, an attempt, which seems as a defensive position, to try to find supports/stands in Qur’an for some conceptions which is used by environmental science doesn’t mean beyond excitement; furthermore, it will cause some troubles in long term. Indeed, it is more fundamental to turn the holiness aspect formed by God-existence relationship in the Qur’an into consciousness in man. This bond is so strong that even non-believers can feel that at certain times. At this point, the concept of “Rabb al-A’lameen” would be essential reference in terms of indicating of God his creatures and making them holy. It means that the believer should approach the existence with a holy value. In his mind existence converts into almost tekven-i Qur’an, and the Qur’an converts into tedven-i Qur’an which is its complement. By the expression of the Qur’an, tesbih of all existence turns into consciousness in man. Therefore, we should not destroy this harmony; rather accompany with it. We ought to turn the updated Qur’anic approaches into consciousness, then into behaviours in both Muslim man and society through education. The fact is that, environmental issue is one of the most essential humanity’s problems, and it has bad effects not only on certain groups but also on the world and on the ability of new generations to live in a healthy environment as well. Therefore, as Muslims, we should make active our Qur’anic perspective, which we tried to explain shortly above, to form and support necessary organisations. It seems impossible to get over that problem and to present good models for people with regard to the problem without creating communities that have environmental consciousness. 568 Süleyman KAYA Turkish Studies International Periodical For the Languages, Literature and History of Turkish or Turkic Volume 10/2 Winter 2015 Whereas we individually display exemplary behaviours, we should present good practices inspired from the Qur’an, which draw other societies’ attention. We should make a point of non-governmental organisations and absolutely follow the proficiency in this kind of activities. Otherwise, Qur’anic environmental sensitivity would be considered as a claim and it would be attempted to attack and injure the Qur’an through Muslims unless good examples are not transferred into practice by Muslim individuals and society. No Muslim has a right to do so. The Muslim who does so would have a big responsibility both in the world and in the hereafter. Finally, because the issue has an international characteristic, the solutions which are based on Qur’anic thinking should be continued in a systematic way, and coordinated with other initiatives in the world. In addition to that, media and mass media should be used in an effective way, and sensitivity studies should be done through non-governmental organizations.

Bu makalede, Tevbe suresi 28. ayet bağlamında Harem bölgesine giriş yasağı ele alınmıştır. İnzâl dönemi göz önünde bulundurularak sîret-nüzûl ilişkisinden hareketle söz konusu ayetin anlam alanı tespit edilmeye çalışılmıştır. Bu sebeple ayetle ilişkisi nispetinde tarihi arka plan kısaca verilmiştir. Yasağın zamanlamasının Kur'ân açısından önemini ortaya koyabilme adına Huneyn ve Tebük savaşları üzerinde fazlaca durulmuştur. Ayette geçen "Mescid-i Haram" ve "Müşrik" kavramlarının anlam alanları alana kaynaklık eden eserlerden hareketle açıklanmıştır. Yasağın başlama zamanı çerçevesinde dile getirilen tartışmalar da göz önüne alınarak ayetin anlam alanı ortaya konulmaya gayret edilmiştir. Çalışmamızda yasağın alanını genişletmenin ayetin anlamına ve Kur'ân'ın ruhuna uymayacağı tespit edilmiştir. Yine söz konusu ayeti anlamı dışına taşacak şekilde yorumlamanın radikal sonuçlar doğuracağı, toplumlar arası ilişkilerde sıkıntıya yol açacağı, art niyetli yaklaşımlara Kur'ân'a karşı eleştiri zemini hazırlayacağı sonucuna ulaşılmıştır. In this article, prohibition of entry into the Harem district has been dealt with in the context of at-Tauba, 28. By taken into account of the revealed period, starting from relationship between sira and revelation, context of the related verse has been tried to be determined. Therefore, the historical backround has been briefly explained in the proportion of the relationship to the verse. In order to demonstrate of the importance of the prohibition time in terms of the Quran, it has been overly focused on Battle of Hunayn and Tabuk. The context of Mascid-i Haram and Mushrik has been stated through the classical books in the field. Considering of the discussions raised in the framework of the starting time of the prohibition, context of the verse has been tried to be introduced. In our work, it has been understood that making expansion upon scope of the prohibited area does not match for meaning in accordance with the verse and spirit of the Quran. In addition, it has been concluded that if the related verse is interpreted apart from the context, then it is able to cause the radical consequences, create problems at inter-communal relations and prepare a criticism ground for people having malicious approach against the Quran.

Temel olarak bu makalede, vücûh ve nezâir türü eserlerden hareketle te'vîl kavramının Kur'an'da hangi anlamlarda kullanılmış olabileceği ortaya konulmaya çalışılmıştır. Vücûh ve nezâir kitapları, tefsir alanında bize ulaşan ilk müdevven eserlerdir. Te'vîl kavramının anlamını bu eserlerden hareketle tespit etmek Kur'an'ı Kerim'i doğru anlamamıza katkı sağlar. Girişte konunun önemine vurgu yapıldıktan sonra, te'vîl kavramına lügatlerde ve tefsir usûlü kaynaklarında verilen lüğavî ve ıstılâhî anlamlara temas edilmiştir. Bundan sonra da günümüze ulaşan en eski ve en önemli vücûh ve nezâir eserleri temel alınarak karşılaştırma yapma imkânı sunulmuştur. Çünkü te'vîl, ıstılâhî anlamıyla, anlama ve yorumlama aracı olarak Kur'an'ın tümünü etkileyecek bir özellik arz etmektedir In this article, from viewpoint of the wujûh and nadhâir works, the concept of ta'wil how to be used in the Qur'an has been tried to be put forward. The wujûh and nadhâir books are the first compiled works which have lived up to today in the exegesis field. Identifying the concept of ta'wil from viewpoint of this contributes to understand the Qur'an correctly. After emphasizing importance of the subject in the intruduction, the concept of ta'wil has been dealt with literal and terminological meanings loaded both in the dictionaries and the exegesis books. Then, comparision opportunity has been presented based on the oldest and most important wujuh and nadhâir works which have lived up to nowadays because the ta'wil, terminological sense, has an attribute as an instrument to understand and interpret which will affect the entire Qur'an

Early period (h. I-III) works are the most basic data sources in tafsīr studies. However, the related works were shaped within the conditions of the period. In this process, the literacy and schooling rate is low. It is not easy to obtain sufficient writing materials. For this reason, the information was initially transferred as a verbal, some of the original material that has been written has not survived. The information, which is usually narrated and sometimes written, can be learned through the written copies of the next dates. However, there are serious time intervals between the author and the manuscript copies. This time period has led to some problems. There are such works that the author is controversial. There is such information that it is obvious that it was added later. Although some works belonging to the period were compiled from the sources of the following centuries, they were printed under the name of some people who lived in the early period, as if they gave the impression of author copy. Each of these matters has the quality to affect the nature of the information to be used as reference and the perception to be created on it. The relation of the subject with the interpretation of the Qur'ān and the fact that it is binding has a special importance, therefore, it requires knowing the formation stages of the reference source, especially in the commentary of tafsīr. In the article, the author-work relation in early tafsīr works has been tried to be processed on a sufficient number of examples with their respective dimensions. Summary: Early works in tafsīr studies are the most basic data sources. However, the related works were shaped within the conditions of the period. The data at the beginning were verbally transmitted, but some original material that has been written has not survived until nowadays. Therefore, the information about tafsīr are derived from the mainly Buhkārī (d. 256/870), Muslim (d. 261/875), Tirmidhī (d. 279/892), Nasā’ī (d. 303/915) which have tafsīr contents, and encyclopedic sources which have been contended narrations suhc as Țabarī (d. 310/923) and Ibn Abī Ḥātim (d. 327/938). Some later dated work/s belonged to people who lived in the early period alo contribute to this accumulation. However, in scientific studies it is necessary to pay attention to the harmony or difference between the author manuscripts and copies which have been survived. Because the limited possibilities of the period, the time interval between the author and the writing copy, the corrosion that occurred in the texts over time, the capacity or thought the scribe has caused the addition and reduction of the original copy of the text. Although it is rare, it is also possible to attribute the work to a well-known person of the period in order to gain the reputation of the views in the work. In this regard, the article first draws attention to the time difference between the author and the copies that have survived to the present day. Accordingly, it was emphasized that there may be works with controversial belonging to the author. Because, it may be that the names of those who expand, explain or shorten the work with additions are given as the author's name. It is shown with examples that additions to the work could be made in the time interval between the author and the manuscript that has survived to the present day. However, sometimes the difference between copies can be based on many reasons, from the ignorance of the obscene to its forgetfulness and even deliberate replacement. Even in the hadith narrations that attribute special importance to its narration, it is quite possible that the additions were made intentionally or unknowingly, even after the transition to the written period. However, this study was carried out only on tafsīr works. Because even the sampling on a limited number of tafsīr works pushes the limits of the article. In the study, the original texts of the selected works as samples such as Ibn ʿAbbās, al-Farrāʾ, Abū ʿUbayda, etc. were reviewed, and the master's and doctorate studies on the relevant works and the period, especially their editorial evaluations, were tried to be examined as much as possible. In the evaluations, the classical period sources such as Ibnu-Nadīm, Thaʻlabī and Ibn Khallikān, where tafsīr works were subject, as well as the Ottoman period like Edirnevī; Modern era works such as Brockelman and Sezgin were used. Books, articles and encyclopedia articles evaluating the manuscripts were also used. The study revealed that when the early tafsīr references were given, the author-copy relationship should be taken into consideration. Because, although some names are mentioned as mufassīr in the sources, it is controversial whether some of them convert the relevant information into written form. Because the period of the compilation is started in the period of tâbiun in its earliest form. It is understood that even though the writing is partially activated, the tendency to convey information by narration continues from the examples given. The fact that no original work of the period reaches the present day, there is a serious time gap between the oldest manuscripts carrying the relevant information to the present day and its authors raises the issue of the reliability of the information. This is an issue to be considered in research and updating of information. Because it was seen that some information was difficult to determine the author. In addition, it has been understood that there may be additions afterwards besides the possibility of missing or misreported information due to various factors during the transfer. The fact that narration analysis has not been done properly in the context of the tafsīr science can lead to wrong conclusions in some works, if the possibility of reaching the information added later has not been taken into consideration. In addition, creating author copies from manuscripts is a challenging process with some difficulties in itself. No matter how fastidious it is shown, it should not be forgotten that the work is compiled from manuscripts, it should be known that errors may occur despite the maximum sensitivity. It is another point to consider that some information should be associated with the author and turned into a book based on the narrations in the sources of the next period. It should not be forgotten that some works were created by collecting the narrations of the next period. When the process in its formation is not taken into account, there is a possibility that the relevant information creates an early perception of false perception, as well as the belief that it expresses correct and precise information in all aspects due to its connection with the sacred. It is obvious that there is a difference between the original information from the author's pen and the quality and knowledge value of the information collected by claiming belonging to the author from later works. It is necessary to pay attention to this difference in information transfer. Therefore, during the investigation of the envoy, whose main task is to determine the will of Allah, he has to take into account the mentioned features of the early works. Reliable knowledge transfer and correct religion perception can only be achieved with this care.