Belâgatin, İnsanın Ruhsal Durumlarını Yansıtmasına Kur’an’dan Bir Örnek: (أمل (E-Lem Soru Kalıbının Kur’an’da İspatlama, Hatırlatma ve Eleştirme Maksatlı Kullanımı.

The Quran appeals to the spiritual structure of the person whom it aims to bring together with the truth, which consists of elements such as perception, thinking and feeling, and which largely determines his readiness to embrace the revelation. The narrative style of the Quran, which is based on this structure, virtually integrates the inherent characteristics of the human being with the unique rules of the science of rhetoric, which aims to convey the words to the accepter in the most accurate and effective way. Based on this integrity, the rhetoric and spiritual structure need to be analyzed together to clarify both the emotional state of man, who is under the great responsibility of being divine interlocutor, and the communication method followed by the Almighty Creator, who is aware of this emotional state with his unlimited knowledge. Therefore, in academic studies, in addition to revealing the grammatical features of the rhetoric of divine revelation that directly appeal to the mind, its interaction with human spiritual states is of great importance in correctly understanding the revelation of the Qur'an and conveying it to humanity. This means that rhetoric should be evaluated on a broader platform. Knowing the formal features of the Qur'anic rhetoric and how these features reflect the spiritual structures of people in different environments and conditions is important for all people who deal with the Qur'an both in an academic context and in daily life. In our article, we wanted to present the eloquence-spiritual structure relationship, which we believe is very important for the correct understanding of the Quran but is not touched upon enough in tafsir studies, through the example of a question pattern in which the 'hamza' functions as istifham (أمل(. As it is known, the use of some istifham prepositions in Arabic in a way that does not contain a question meaning, that is in a way that reflects a spiritual state or provides a direction rather than asking for an answer, is among the styles of the Quran and (أمل (question pattern is among the istifham prepositions that fulfill a function other than their own lexical meaning. In this study, we focused on the question of how using the phrase (أمل (outside its literal meaning to exemplify the kind of relationship we are talking about can affect the mood of the accepter while perceiving the message. Although the meaning of the phrase (أمل (in the Quran is wide enough to be examined from different perspectives, we limited our study to its use for the purposes of proving, reminding, and criticizing. In this limitation, we proceeded from the assumption that being convinced of the truth, remembering what you have forgotten, and recanting from mistakes through justified criticism are basic virtues that bring people closer to revelation. Our preference as a method is to explain the grammatical features that constitute the basis for the use of the (أمل (form in rhetoric, based on lexical sources and the works of the ulûmu'l-Qur'an, and then to explain the guiding effect of these features on the human soul within the framework of the interpretation of sample verses. In choosing the example, we based the verse on the fact that it has a content that highlights the distinct and frequently experienced spiritual states of man, and we referred to similar verses on the subject in the footnotes. We received help from various sources, especially three basic commentaries, regarding the explanations of the verses. Taking into account the context of the verses, we included the chronology of the style in the Meccan and Madani senses, as well as subject classification such as belief, deeds and morality. The finding that the verses in which the question form (أمل (is used are mostly Meccan led us to the conclusion that choosing a style that directly affects the spiritual structure of man is compatible with the main subjects of the Meccan suras. Because Meccan surahs aim first to transform man's emotional world and then his visible behavior. The use of the mentioned question pattern in the Medina surahs, which focus on behavioral structuring as well as including different emotional states, shows that a transformation that encompasses all spiritual and physical aspects of the human being is aimed. As a matter of fact, when we took into account the context of the verses, we realized that the use of the question form (أمل (for both proof, reminder and criticism purposes correct the misconceptions about faith and life vision, brings up the errors or deviations in behavior and replaces them with new behavioral patterns. In the verses where the question form (أمل (is used, there is a spiritual shaking, focusing the attention and making the person confess the truth to himself. It is intended to overcome emotional states such as ignoring, trying to forget, and denying the past, which would result in opposing the divine truth, by leaving the person alone with his own reality. Thus, the state of contemplation that a person needs to make his life more meaningful and valuable is supported by a guiding question pattern. We think that the fact that the pattern is mentioned in both Meccan and Medinan verses, that is it takes place in two basic periods of the revelation process, indicates that this state of questioning should permeate every moment of life. As a result, these analyzes we have carried out regarding the style of the Quran through the (أمل (pattern have led us to the fact that the science of rhetoric has value not only on its linguistic dimension but also on the spiritual states of man that manifest themselves in different environments and conditions. We hope that our article will contribute to academic studies on evaluating the rhetoric of the divine word from different perspectives. [ABSTRACT FROM AUTHOR]