Bu çalışma, geleneğin dillendirdiği Zerkeşi'nin ise müstakil bir başlık altında ele aldığı "Üslûbü'l-Kur'an" meselesine hem açıklık getirmek hem de Kur'an'ı anlamada bir yöntembilim olarak teklif etmeyi amaçlamaktadır Kur'an'ı anlamak büyük ölçüde onun üslûbunu, sanatlarını, dil yapılarını anlamaktan geçmektedir. Bu çalışmada belagat teorisinin Kur'an'a uygulanma biçimi olan üslûbu'l-Kur'an'dan ve bu üslûbun temel dayanaklarından bahsedilecektir. Kur'an dilinin ve üslûbunun kendine mahsus özelliklerini ortaya koymak ancak üslûbu'lKur'an'la mümkündür. Arap edebiyatında ve ulûmu'l-Kur'an eserlerinde üslûba dair bilgiler belagat ve edebî tenkit eserlerinde dağınık vaziyette ele alınmıştır. Dil ve edebiyatta üslûp, kişinin kendi duygu, düşünce ve heyecanlarını dile getirme şekli, dili kullanma biçimidir. Üslûbü'l-Kur'an ise terim olarak, sözün dizilmesinde ve lafızların seçilmesinde izlenen metodu ifade etmektedir. Üslûbü'l-Kur'an'la kastedilen de gerek kelimelerin seçimi gerekse cümle yapısında Kur'an'ın kendine özgü anlatım tarzıdır. Bu tarzı keşfetmek ve açığa çıkarmak Arap belagatinin bize sunduğu imkânları tanımak ve kullanmakla gerçekleşebilecek bir durumdur. Çünkü belagatin kendisi için kullandığı dil herhangi bir dil değil, özel yöntem ve üslûpları olan bir dildir. Buçalışmada önce çağdaş bazı anlama yöntemlerine kısaca değinilmiştir. Temelde ise, üslûbü'lKur'an'ın dilbilimsel boyutlarını temsil eden belagat ilmi bir bütün olarak ele alınmıştır. Bu vesileyle Kur'an'ın dile özgü bir metin olarak ele alınmasının zorunluluğuna işaret edilmiştir

The aim of this study is to both clarify the issue of the "Wording of Qur'an" which is spoken by the tradition, whereas Zerkeşi treats as an independent subject, and to propose a methodology in understanding of Kur’an. To comprehend the Kur'an passes by in great measure understanding of its style, arts, and language structures. In this study, it will be mentioned about the wording of Kur’an, which is the applied form of belagat theorem to Kur’an, and and the basic bases of this wording. To reveal the special features of the language and way of Kur’an is only possible with the wording of Kur’an. In the Arabic literature and the ulûmu'l-Kur'an works, the information about the wording was taken up in scattered positions in the works of belagat and literary criticism. In language and literature, style is a way of expressing one's own feelings, thoughts and excitements, and the form of using language. Uslub alKur'an (Wording of Kur’an) as a term, refers to the method followed in the arrangement of words and in the choice of words. What is meant by Uslûb al-Kur'an is both the Kur'an's own style of expression in sentence structure and choosing of words. Discovering and exploiting this style is a statement that can be realized by recognizing and using the possibilities that Arabic rhetoric (belagat) offers us. Because the language used by belagat is not any language, but a language with special methods and styles. In this study, some contemporary methods of understanding are first briefly mentioned. Basically, the rhetorical lore which represents the linguistic dimensions of the Wording of Kur'an is discussed as a whole. By this means, it is pointed out that the Kur'an must be taken as a language-specific text To solve our problems by staying within the tradition, we must find the ways getting and using information on the basis of rich cultural heritage. This also raises the issue of methodology and procedure. One of the most important issues in reconstructing the scientific future of Islam in the world we live in is perhaps the problem of methodology that comes first. In order to benefit from scientific sources and to produce new information, there is a need to know scientific research methods for conducting serious research and examination in the field of tafseer (commentary) as well as in all branches of science. Without following these methods, it is not possible to bring out the works in the true sense. This can only be achieved through an interdisciplinary approach, blending tradition with modernity. Otherwise, the rejection of historical structure and background means that the individual rejects himself / herself. This structure in which the understanding is inevitably present can sustain its existence and legitimacy through classical texts that continue this tradition and do not lose its value in this continuity.To comprehend the Kur'an passes by in great measure understanding of its style, arts, and language structures. To be familiar with the narrative styles and intricacies of the Kur'an is made possible by the knowledge of eloquence or rhetoric. One of the greatest achievements in this field is the knowledge of Belagat (rhetoric), which is regarded as a part of Arabic linguistics. The task of this lore is expressed by specifying ways of using the language and beyond the communicating, to classify the possible ways influencing the speaker or persuading the other party. Thus, unlike the grammar, Belagat comes from a special way of use. Although the first exit point is the language in use, as a result, the language used for it is not any language, but a language with special methods and styles. The Belagat lore offers us the highest model regarding the analysis of Kur'anic revelation. The Belagat knowledge offers us not only to understand the text and follow the rules that teaches but also it provides us the possibility of analyzing the text including the aesthetic value of the it, by following innuendo of the i'câzu'l-Kur'an. The Belagat lore teaches us how to appreciate, evaluate and interpret this text. In this respect, belagat has provided one of the most advanced tools to Muslim scholars in understanding of Kur’an. In this view, belagat knowledge constitutes an ideal model for reading and interpretation of the revelation. Thus, the Belagat / rhetoric knowledge (meaning, declaration and recital), which provides us to understand the method of Kur’an, is a linguistic method in all its dimensions and it provides us with language-specific foundations of a tafseer knowledge that based on principles. While as it is known that linguistics is more interested in sentences as a field of study, it is necessary to focus on the vocabulary that the same language material is earned in a textual context in the style examination. The examples given under the headings of Meaning, Declaration and Recital are intended to ensure that we are able to penetrate the Kur'anic methodology. In this study, we will talk about the form of belagat theorem applied to Kur’an, which is the methodology of Kur’an and the basic bases of this method. According to us today, the first thing that needs to be done first is to reveal the characteristics of the language of the Kur'an and the style itself. Because the Kur'an is a document based on literary style and language. The Kur'an needs to be resolved within the possibilities of literature and rhetoric. When this basic is neglected, the rich Kur’anic knowledge of accumulation composed of language and history, the method being offered to understand the Kur’an will be deprived of one of its scientific foundations, the linguistic method and stylistic features. Along with these determinations, there are some who advocate that the classical interpretation methods are far from procedural as opposed to those who claim that the traditional "interpretive method" gives sufficient meaning in the Qur'anic sense, but that it can not be used as it is. According to the defenders of the second view; "Although the most basic principle of tafseer method is to make it possible to understand the Kur'an as a whole, all of the classical commentaries, since they could not applied this principle as required, have not developed a basic Kur’anic view. Because traditional tafseer methods are far from being procedural. Therefore, contemporary interpretation method should deal with the direction of the understanding of the Kur'an before all else, and should not lose time with its aesthetic beauty, its literary supremacy and its belagat. Some researchers indicate that the general character of classical tafseer method is “text analysis” and the tafseer methodology is basically need to be concerned with and interested in this part of the Kur'an's understanding. For those who say that there is no methodology of interpretation of tafseer and that the Kur'anic lores do not make any sense other than knowledge, a great part of the commentaries that should be directed to understanding and interpreting the Kur'an have been seen only as grammatical analysis and it is claimed that Kur'an is sentenced to be buried under the grammatical and rhetorical phrases. It is told that the Kur'an is on its own! have never been a matter of education in madrasahs. Traditional sciences were subjected to a relentless criticism with this thinking and criticism that began with Muhammad Abduh, How much is this reflected in the truth? Are all these efforts to uncover a truth? Or are these referenced premises used to legitimize some of the pre-acceptances and prejudices? Indeed, has tradition never proposed any method or method to us? Have encyclopedic works created in tradition and tradition been properly evaluated as a whole? How accurate is it that these works do not suggest a method? Are the subjects covered in these works solved with the help of interdisciplinary data? We think that our classical works have been sentenced with very general judgments and our gaze is shaped by this condemnation. However, it will be possible to create new methods and develop principles, and to utilize these encyclopedic works based on rich cultural heritage. The task of scientists should be to develop new methods without ignoring the old. The proposed methods before classical works are being understood and consumed in terms of interpretation, will take their place in history as historical and traditional non-consistency suggestions.