Esed, sekiz sayfal\u0131k \u00f6ns\u00f6z\u00fcnde Kur\u2019an tefsiri hakk\u0131ndaki g\u00f6r\u00fc\u015flerini bildirmi\u015f, metodunu \u00f6zl\u00fc bir bi\u00e7imde ifade etmi\u015ftir. S\u0131radan bir terc\u00fcme veya tefsir yapmam\u0131\u015f, yirminci y\u00fczy\u0131l\u0131n k\u00fclt\u00fcr\u00fcyle yeti\u015fmi\u015f bir insan\u0131n Kur\u2019an\u2019a bak\u0131\u015f\u0131n\u0131, ondan istifadeye \u00e7al\u0131\u015fmas\u0131n\u0131, ona sorular sorup ondan gelecek cevaplar\u0131 aray\u0131\u015f\u0131n\u0131 ortaya koymu\u015ftur. O, Kur\u2019an\u2019\u0131n insanl\u0131k tarihinde ger\u00e7ekle\u015ftirdi\u011fi ink\u0131laba de\u011finip onun Bat\u0131\u2019da lay\u0131k\u0131yla de\u011ferlendirilememesinin sebeplerini tahlil eder. Bat\u0131l\u0131larca yap\u0131lan Kur\u2019an terc\u00fcmelerinin \u201ckas\u0131tl\u0131 olarak sapt\u0131r\u0131ld\u0131\u011f\u0131\u201d \u015feklindeki kolayc\u0131 iddiaya yer vermeyip meselenin temelindeki zihniyet fark\u0131n\u0131 bulmaya \u00e7al\u0131\u015f\u0131r. Ya\u015f\u0131 otuza yakla\u015ft\u0131\u011f\u0131 bir s\u0131rada M\u00fcsl\u00fcman olduktan sonra altm\u0131\u015f be\u015f y\u0131l kadar daha s\u00fcren bereketli bir hayat ge\u00e7irmi\u015f olan m\u00fcellifimiz tefsirini \u00f6mr\u00fcn\u00fcn son d\u00f6neminde kaleme alm\u0131\u015ft\u0131r. Arap\u00e7ay\u0131 \u00e7ok iyi derecede \u00f6\u011frenmi\u015f, \u00f6ns\u00f6z\u00fcnde listesini verdi\u011fi kaynaklardan yararlanmakla beraber kendi bilimsel \u015fahsiyetini devaml\u0131 surette muhafaza etti\u011fini yapt\u0131\u011f\u0131 a\u00e7\u0131klamalarla hep g\u00f6stermi\u015ftir. Bu eserin entelekt\u00fcel beklentileri tatmin eden meziyetini, hatta bazan tefsir ilmine faydal\u0131 katk\u0131lar sa\u011flayabilecek a\u00e7\u0131klamalar yapt\u0131\u011f\u0131n\u0131 bizzat g\u00f6zlemledi\u011fimi a\u00e7\u0131k\u00e7a belirtiyor ve onun bu faziletini kabul ediyorum. Fakat bunun yan\u0131nda, S\u00fcnn\u00ee m\u00fcfessirlerin tefsirlerine ayk\u0131r\u0131 olan hatal\u0131 buldu\u011fumuz yorumlar\u0131na temas etmeyi de bir sorumluluk olarak g\u00f6r\u00fcyorum.<\/p>\n

\u015eunu da tasrih edeyim ki yazar\u0131n sonradan M\u00fcsl\u00fcman olmas\u0131 sebebiyle i\u00e7imde en ufak bir \u015f\u00fcphe bulunmuyor. Aksine b\u00f6yle olmas\u0131n\u0131 \u0130slam k\u00fclt\u00fcr\u00fcne faydal\u0131 bir katk\u0131 sayd\u0131\u011f\u0131m gibi onun sa\u011flam bir M\u00fcsl\u00fcman oldu\u011funa dair tam bir h\u00fcsn\u00fczan i\u00e7inde bulunuyorum. Fakat kendisi, di\u011fer m\u00fcfessirlerden, bilin\u00e7li tercihi ile ayr\u0131l\u0131rken \u201cOnlar\u0131n yorumlar\u0131ndan ayr\u0131ld\u0131\u011f\u0131m zaman bile, ger\u00e7e\u011fi bulma yolunda bana g\u00fc\u00e7 katan bilgilerini takdirle kar\u015f\u0131lad\u0131m\u201d dedi\u011fi gibi, biz de kendisinin hatal\u0131 buldu\u011fumuz yorumlar\u0131ndan ayr\u0131ld\u0131\u011f\u0131m\u0131z\u0131 belirtmek istiyoruz. B\u00f6ylece meziyetini bir as\u0131l olarak toptan ifade ederken, az ve ar\u0131zi olan yanl\u0131\u015f buldu\u011fumuz taraflar\u0131na dikkat \u00e7ekmek istiyoruz. Burada toplumumuzda ortaya \u00e7\u0131kan bir tezah\u00fcre de \u2013yorumsuz olarak\u2013 yer vermek istiyoruz: Otuz y\u0131l kadar \u00f6nce, b\u00fcy\u00fck bir alimin bir tarih kitab\u0131nda sadece mira\u00e7 konusundaki bir yorumu senelerce s\u00fcren tepkilere yol a\u00e7t\u0131\u011f\u0131 halde, \u015fimdi bir Kur\u2019an tefsirinde onun onlarca misli olan teviller, say\u0131s\u0131 hayli artm\u0131\u015f olan ilim ehlinin kalemlerini harekete ge\u00e7irmiyor. Dahas\u0131, bu tefsir kitab\u0131, dindar \u00e7evreler taraf\u0131ndan yay\u0131l\u0131yor. Do\u011frusu d\u00fc\u015f\u00fcnmeye de\u011fer.<\/p>\n

Merhum yazar\u0131m\u0131z\u0131n dikkat \u00e7eken \u00f6zelliklerinden biri, baz\u0131 gaybi ve mucizevi meseleleri rasyonalist a\u00e7\u0131dan yorumlamaya \u00e7al\u0131\u015fmas\u0131d\u0131r. Baz\u0131 \u00f6rnekler verelim: Ona g\u00f6re mira\u00e7, fiziksel (bedenle) olmay\u0131p r\u00fcyan\u0131n \u00f6tesinde ruhi bir tecr\u00fcbedir. Bunun b\u00f6yle oldu\u011funu, \u0130bn Kayyim el\u2013Cevziyye\u2019ye de dayand\u0131rmaya \u00e7al\u0131\u015farak, modern psikoloji verileriyle a\u00e7\u0131klamaya y\u00f6nelir. A\u2019raf, 166 ayetinde, zul\u00fcm ve azg\u0131nl\u0131klar\u0131 sebebiyle maymuna \u00e7evrildikleri bildirilenler hakk\u0131nda, \u201cOnlar\u0131n yaln\u0131z kalpleri maymuna d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc, yani ruhen maymunla\u015ft\u0131lar, bedenen de\u011fil. Bu, Allah\u2019\u0131n, onlar\u0131n durumunu tasvir etmek i\u00e7in irad etti\u011fi bir meselden, bir benzetmeden ba\u015fka bir \u015fey de\u011fildir.\u201d der.<\/p>\n

Bakara S\u00fbresi\u2019nin 102. ayetinde Harut ile Marut\u2019un \u00f6\u011fretip baz\u0131 insanlar\u0131n da onlardan \u00f6\u011frendikleri nesne, m\u00fcfessirlerce \u201csihir\u201d \u015feklinde tefsir edilir. M. Esed\u2019e g\u00f6re ise sihir diye bir \u015fey yoktur, burada \u00f6\u011frendikleri nesne, \u201ckar\u0131 ile koca aras\u0131nda huzursuzlu\u011fun hangi yolla \u00e7\u0131kar\u0131laca\u011f\u0131d\u0131r\u201d. Ayn\u0131 konuda Felak S\u00fbresi\u2019nin tefsirinde Zemah\u015feri, M. Abduh ve Re\u015fid R\u0131za\u2019ya dayanarak sihrin ger\u00e7ekli\u011fini reddeder ve \u201cA\u00e7\u0131k\u00e7a ak\u0131l d\u0131\u015f\u0131 bulunmalar\u0131na ra\u011fmen, m\u00fcminin bu t\u00fcr uygulamalardan Allah\u2019a s\u0131\u011f\u0131nmas\u0131n\u0131n emredilmesinin sebebi, \u2013Zemah\u015feri\u2019ye g\u00f6re\u2013 bu t\u00fcr me\u015fguliyetlerin g\u00fcnah olu\u015funda ve bununla u\u011fra\u015fanlar i\u00e7in zihinsel bir tehlike ta\u015f\u0131mas\u0131nda yatmaktad\u0131r\u201d. Nas S\u00fbresi\u2019nde s\u00f6z\u00fc edilen cinler hakk\u0131nda \u015f\u00f6yle der: \u201cYukar\u0131daki ba\u011flamda terim, muhtemelen insan b\u00fcnyesinin kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu ve do\u011fru ile e\u011fri aras\u0131nda ayr\u0131m yapmam\u0131z\u0131 zaman zaman g\u00fc\u00e7le\u015ftiren g\u00f6r\u00fcnmez, esrarl\u0131 tabiat g\u00fc\u00e7lerini g\u00f6stermektedir. Ancak Kur\u2019an\u2019\u0131n son s\u00fbresinin bu son ayeti \u0131\u015f\u0131\u011f\u0131nda bak\u0131ld\u0131\u011f\u0131nda, kendilerinden Allah\u2019a s\u0131\u011f\u0131nmam\u0131z emr edilen \u2018g\u00f6r\u00fcnmez g\u00fc\u00e7ler\u2019in, kendi kalplerimizin k\u00f6rl\u00fc\u011f\u00fcnden, ihtiras\u0131m\u0131zdan ve atalar\u0131m\u0131zdan bize ge\u00e7en sakat anlay\u0131\u015f ve bat\u0131l de\u011ferlerden kaynaklanan \u015feytan\u00ee e\u011filimler oldu\u011fu sonucuna var\u0131r\u0131z\u201d. Bakara 14 ayetindeki \u201c\u015feytanlar\u201d\u0131, \u201cAma \u015feytani d\u00fcrt\u00fcleriyle ba\u015f ba\u015fa kald\u0131klar\u0131nda \u2018Asl\u0131nda biz sizin yan\u0131n\u0131zday\u0131z, onlarla sadece e\u011fleniyoruz\u2019 derler.\u201d diyerek \u201c\u015feytan\u00ee d\u00fcrt\u00fcler\u201d \u015feklinde a\u00e7\u0131klar. Fakat ayet, muhataplar\u0131n \u201cd\u00fcrt\u00fcler\u201d de\u011fil de \u201c\u015feytanlar\u201d oldu\u011funu tasrih etti\u011finden, buradaki yorum bo\u015flukta kalmaktad\u0131r.<\/p>\n

M\u00fcfessir, bu kadarla yetinmeyip rasyonalist yorumlamada daha ileri giderek baz\u0131 mucizeleri tevil eder. Bu c\u00fcmleden olarak, Hz. Musa (as)\u2019\u0131n \u0130srailo\u011fullar\u0131 ile denizden ge\u00e7mesi konusuna bakal\u0131m. O bu mucizeye de\u011finen Bakara 50 ve Taha 77\u201378 ayetlerini yorumlamay\u0131p \u015euara S\u00fbresi\u2019nin tefsirinde bu konuyu ele al\u0131r ve \u015f\u00f6yle der: \u201cTevrat\u2019taki muhtelif at\u0131flara bak\u0131lacak olursa (\u00f6zellikle \u00c7\u0131k\u0131\u015f, x\u0131v,2 ve 9), K\u0131z\u0131l Deniz\u2019i ge\u00e7me mucizesi, bu denizin bug\u00fcn S\u00fcvey\u015f Kanal\u0131 olarak bilinen kuzeybat\u0131 ucunda vuku buldu\u011fu anla\u015f\u0131lmaktad\u0131r. K\u0131ssan\u0131n ge\u00e7ti\u011fi \u00e7a\u011flarda buras\u0131 \u015fimdiki kadar derin de\u011fildi ve baz\u0131 bak\u0131mlardan Kuzey Deniz\u2019inin ana k\u0131tayla Firisan adalar\u0131 aras\u0131nda kalan s\u0131\u011f b\u00f6l\u00fcm\u00fc gibiydi; y\u00fcksek cezir (geri \u00e7ekilme) hallerinde bu gibi yerlerde s\u0131\u011f b\u00f6lgeler \u00e7\u0131plak kalmakta ve ge\u00e7ici olarak ge\u00e7ilebilir hale gelmekte; ama bu durumdayken, ani ve \u015fiddetli bir med dalgas\u0131yla b\u00fct\u00fcn\u00fcyle sulara g\u00f6m\u00fclmektedir\u201d.<\/p>\n

Kamer S\u00fbresi\u2019nin 1. ayetinde bildirilen \u201cAy\u2019\u0131n yar\u0131lmas\u0131\u201dn\u0131n k\u0131yamet \u00f6ncesinde olaca\u011f\u0131n\u0131, Hz. Peygamber (sas)\u2019in hayat\u0131nda Mekke\u2019de iken bu yar\u0131lman\u0131n ger\u00e7ekle\u015fti\u011fine dair hadislerin \u201cs\u00fcbjektif ger\u00e7ekli\u011finin\u201d olabilece\u011fini, muhtemelen al\u0131\u015f\u0131lmam\u0131\u015f k\u0131smi bir ay tutulmas\u0131n\u0131n s\u00f6z konusu olabilece\u011fini iddia eder .<\/p>\n

Hz. \u0130sa (as)\u2019\u0131n d\u00fcnyaya geldi\u011fi s\u0131rada be\u015fikte konu\u015ftu\u011funu bildiren: \u201cDerken bebek: \u201cBen Allah\u2019\u0131n kuluyum\u201d dedi. O, bana kitap verdi, beni peygamber olarak g\u00f6revlendirdi\u201d \u201cNerede olursam olay\u0131m beni kutlu k\u0131ld\u0131. Ya\u015fad\u0131\u011f\u0131m m\u00fcddet\u00e7e bana namaz\u0131 ve zek\u00e2t\u0131 farz k\u0131ld\u0131.\u201d Meryem 30\u201332 ayetlerinde bildirilen s\u00f6zlerini, Hz. \u0130sa (as)\u2019\u0131n b\u00fcy\u00fcd\u00fckten sonra s\u00f6ylemi\u015f olaca\u011f\u0131n\u0131 \u00f6ne s\u00fcrer: \u201cKur\u2019an her ne kadar 3 (\u00c2l\u2013i \u0130mran) 46\u2019da, Hz. \u0130sa\u2019n\u0131n daha be\u015fikte iken insanlarla konu\u015ftu\u011funu, yani daha erken \u00e7ocukluk \u00e7a\u011flar\u0131nda hikmetle donat\u0131ld\u0131\u011f\u0131n\u0131 ifade ediyor ise de, 30\u201332. ayetler, gelecekte ger\u00e7ekle\u015fecek bir \u015feyi ifade i\u00e7in, tekid amac\u0131yla, ge\u00e7mi\u015f zaman kipini kullanarak olacak \u015feylerin tasavvurunu sa\u011flayan bir mecaz \u00f6zelli\u011fi g\u00f6sterir gibidir.\u201d der. Do\u011frusu, Hz. \u0130sa\u2019n\u0131n bu ayette ge\u00e7en konu\u015fmas\u0131n\u0131 olgunluk \u00e7a\u011f\u0131nda yapt\u0131\u011f\u0131n\u0131 iddia etmek, Kur\u2019an\u2019\u0131n sarahatine ayk\u0131r\u0131 d\u00fc\u015fmekte ve o takdirde, ayette ge\u00e7en \u201cbebek\u201d ve \u201cbe\u015fik\u201d kelimelerinin, keza Hz. Meryem\u2019in bebe\u011fe i\u015faret ederek \u201conunla konu\u015fun!\u201d imas\u0131 \u00fczerine onun muhataplar\u0131n\u0131n \u201cDaha be\u015fikteki bir \u00e7ocukla biz nas\u0131l konu\u015fabiliriz ki!\u201d s\u00f6zlerinin hi\u00e7bir manas\u0131 kalmamaktad\u0131r.<\/p>\n

Yusuf S\u00fbresi\u2019nin 93. ayetinin bildirdi\u011fi \u00fczere Hz. Yusuf (as), karde\u015flerine: \u201c\u015eimdi gidin ve benim bu g\u00f6mle\u011fimi de yan\u0131n\u0131za al\u0131n; onu babam\u0131n y\u00fcz\u00fcne s\u00fcr\u00fcn, o zaman tekrar g\u00f6rmeye ba\u015flayacakt\u0131r.\u201d demi\u015f, onlar da b\u00f6yle yap\u0131nca o, g\u00f6rmeye ba\u015flam\u0131\u015ft\u0131r. Fakat M. Esed, onun g\u00f6zlerinin k\u00f6relmedi\u011fini, a\u011flamadan \u00f6t\u00fcr\u00fc, g\u00f6zlerine bulan\u0131kl\u0131k ve zay\u0131fl\u0131k ar\u0131z oldu\u011funu, g\u00f6mle\u011fin y\u00fcze s\u00fcr\u00fclmesinin s\u00f6z konusu olmay\u0131p, bu kelimenin \u201c\u00f6n\u00fcne koyma\u201d manas\u0131na da gelebilece\u011fini, b\u00f6ylece hayatta oldu\u011funu anlamas\u0131 \u00fczerine g\u00f6zya\u015f\u0131n\u0131 kesince g\u00f6rmesinin netle\u015fti\u011fini s\u00f6yler. Ona g\u00f6re ortada mucizevi bir durum yoktur. Oysa m\u00fcfessirlerin hemen hepsi bu g\u00f6mle\u011fin y\u00fcz\u00fcne s\u00fcr\u00fclmesiyle Hz. Yakub (as)\u2019\u0131n g\u00f6zlerinin a\u00e7\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylerler.<\/p>\n

Makalemiz yeterince uzad\u0131\u011f\u0131ndan art\u0131k son vermemiz gerekmektedir. \u015e\u00f6yle diyerek bitirelim: Bu t\u00fcr rasyonalist teviller, M. Esed\u2019den y\u00fcz sene kadar \u00f6nce S. Ahmed Han, M. Abduh, Ferid Vecdi gibi baz\u0131 zatlar taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131nda bile M\u00fcsl\u00fcmanlar onlar\u0131 yad\u0131rgam\u0131\u015flard\u0131. Onlar\u0131n d\u00f6neminde pozitivizm med halinde oldu\u011fundan, belki bir mazeretleri olabilirdi. Ama yirminci asr\u0131n ikinci yar\u0131s\u0131nda pozitivizm ve rasyonalizmin olduk\u00e7a zay\u0131flad\u0131\u011f\u0131 bir d\u00f6nemde yaz\u0131lan bu tefsir, b\u00f6ylesi kaba rasyonalist yorumlara hi\u00e7 de tenezz\u00fcl etmeyebilirdi. Bilakis bu d\u00f6nemdeki bilimsel geli\u015fmeler mucizeleri anlamam\u0131z\u0131 kolayla\u015ft\u0131ran ke\u015fifler ger\u00e7ekle\u015ftirdi\u011finden, onlardan yararlanmas\u0131 bile m\u00fcmk\u00fcnd\u00fc. Ke\u015fke tefsirini bu zaaflardan korumu\u015f olsayd\u0131. Cenab\u2013\u0131 Allah sa\u2019yini me\u015fkur k\u0131l\u0131p taksirat\u0131n\u0131 affetsin.<\/p>\n

(**) Makaleyi teslim ettikten sonra \u0130smail \u00c7al\u0131\u015fkan\u2019\u0131n 1998\u2019de Cumhuriyet \u00dcniv. \u0130. Fak. dergisindeki makalesinden haberdar oldum.<\/p>\n

Prof. Dr., Suat Y\u0131ld\u0131r\u0131m, Marmara \u00dcniv. \u00d6\u011fretim \u00dcyesi<\/strong><\/p>\n

Zaman Gazetesi, 03.07.2002<\/strong><\/p>\n

Notlar:<\/p>\n

1\u2013M. Esed, Kur\u2019an Mesaj\u0131 (Meal\u2013Tefsir), \u00e7ev. Cahit Koytak\u2013Ahmet Ert\u00fcrk, \u0130stanbul, \u0130\u015faret Yay., 1996, c.\u0131\u2013\u0131\u0131\u0131.<\/p>\n

2\u2013 M. Esed, Kur\u2019an Mesaj\u0131, \u00d6ns\u00f6z, xxv\u0131\u0131.<\/p>\n

3\u2013 Eserin sonunda, ek:iv, s.1337\u20131339.<\/p>\n

4\u2013Kur\u2019an mesaj\u0131, A\u2019raf 166 tefsirinde, not: 133.<\/p>\n

5\u2013 Age. Bakara 102 tefsirinde not: 84.<\/p>\n

6\u2013 Age., Felak S\u00fbresi\u2019nin tefsirinde, not: 3.<\/p>\n

7\u2013Age. Nas S\u00fbresi\u2019nin tefsirinde, not: 2.<\/p>\n

8\u2013 Age. Bakara 14 ayetinin tefsirinde, not: 10.<\/p>\n

9\u2013M. Esed, Kur\u2019an Mesaj\u0131, \u015euara 66 ayetinin tefsirinde not: 35.<\/p>\n

10\u2013 Age., Kamer 1 ayetinin tefsirinde, not: 1.<\/p>\n

11\u2013 Age. Meryem S\u00fbresi 30 ayetine dair not: 23 ve 24.<\/p>\n

12\u2013Meryem 29.<\/p>\n

13\u2013Age. Yusuf 93 ayetinin tefsirinde not: 93<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

1992 y\u0131l\u0131nda vefat eden merhum M. Esed\u2019in tefsirinin, \u201cKur\u2019an Mesaj\u0131\u201d ad\u0131 ile 1996\u2019da T\u00fcrk\u00e7eye \u00e7evirildi\u011fini bilmekle beraber, eseri inceleme f\u0131rsat\u0131 bulamam\u0131\u015ft\u0131m. Birka\u00e7 y\u0131l yurtd\u0131\u015f\u0131nda kald\u0131ktan sonra d\u00f6nd\u00fc\u011f\u00fcmde bu kitab\u0131n, \u0130slami \u00e7evrelerde yay\u0131ld\u0131\u011f\u0131n\u0131 ve neredeyse en \u00e7ok s\u00f6z\u00fc edilen bir tefsir oldu\u011funu g\u00f6rd\u00fcm. Onun hakk\u0131nda yap\u0131lan yay\u0131nlara ula\u015fmak istedim ve bu konuyu en iyi izleyenlere sordu\u011fumda, …<\/p>\n","protected":false},"author":1,"featured_media":2400,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,6],"tags":[522,523,358,521,525,524],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2399"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2399"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2399\/revisions"}],"predecessor-version":[{"id":2402,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2399\/revisions\/2402"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2400"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2399"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2399"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2399"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}