Siyâk-sibâk merkezli bir analiz tefsirlerde Ahzâb suresi (36-40) âyetleri
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Tarih
2017
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Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Kur'ân-ı Kerim’in doğru anlaşılabilmesi için, nâzil olduğu tarihsel ortamın bilinmesi gerektiği kadar, hangi ayetlerin birbiriyle bağlantılı olarak ve aynı zamanda hangi amaca yönelik olarak inzal edildiklerinin de bilinmesi gerekmektedir. Tefsîr literatüründe buna siyâk-sibâk denilmektedir. Bu açıdan bakıldığında Kur'ân-ı Kerim’in üzerinde çok ciddi çalışmaların yapılması gerektiği ortadadır. Bu makale bu bağlamda Ahzâb Suresi (36-40) ayetlerini analiz etmektedir. Her şeyden önce bu makalede, Kur'ân ayetlerinin Hz. Peygamber’in tarihe mal olmuş kişiliği ile uyum içerisinde anlaşılması gerektiği ve buna aykırı yorumların gerçekle ilgisinin bulunmadığı ortaya konulmaktadır. Bu prensipten hareket edildiğinde Ahzâb Suresi’nin 37. âyetinin anlaşılmasına yönelik olarak öne sürülen Hz. Peygamber’in âzâd etmiş olduğu kölesinin eşine göz dikmesi ve boşanmasını sağlayıp onunla evlenmesi şeklindeki yorumların ilmi değerlerinin olmadıkları anlaşılmaktadır. Makalemizin konusu olan Ahzab Suresi (36-40) ayetleri, aslında cahiliyye dönemi Arap toplumunda yaygın olan birtakım yanlış uygulamaların düzeltilmesine yönelik olarak inzal edilmiş ayetlerdir. Bu uygulamalar köle ya da köle menşeli bir fert ile özgür bir ferdin, evlatlığın boşamış olduğu eş ile de babalığın evlenemeyeceği şeklindeki yanlış kabullerdir. İlgili bölümde bu yanlış kabuller, içinde Hz. Peygamber ve yakınlarının da bulunduğu kişiler vasıtasıyla düzeltilmekte ve bu evliliklerin Allah’ın emri doğrultusunda yapıldığı hatırlatılarak Hz. Peygamber’e diktatör muamelesi yapılmaması gerektiği ortaya konulmaktadır. Ayetlerin siyâkı (inzal ediliş maksadı) göz ardı edildiğinde doğru anlaşılmaları da mümkün olmamaktadır. Bu açıdan bakıldığında 40. âyete verilen “Muhammed erkeklerinizden birinin babası değildir.” şeklindeki yaygın mananın, konuyla ilgili olmadığı görülmektedir. Aslında 40. âyet, Hz. Peygamber’in birilerinin babası olup olmadığının tespitinden ziyade, evlatlığı olan Zeyd b. Hârise’nin boşamış olduğu eş ile yapmış olduğu evliliğin kimin kararı ile gerçekleştiğini ortaya koymak için inzal edilmiş bir ayettir. Bu durum göz önüne alındığında âyet içerisinde kendiliğinden kastedildiği neyin de ile ifadesi” ما كان محمد أبا أحد من رجالكم” geçen ortaya çıkmaktadır.
In order to understand the Quran corretly, as well as the historical conditions where it has been revealed is supposed to be known, it also should be known which verses have been related to each other and as for what the purpose. This method is called siyaq-sibaq in the exegesis (tafsir) literature. From this viewpoint, it is obvious that many critical studies should be done on the Quran. This article, in this context, is to analyze Al-Ahzab (36-40) verses. First of all, in this article, it is to be put forward that the Quranic verses should be understood in harmony with the historical personality of the Messenger of Allah, and interpretations which are contrary to these have nothing to bound up with reality. Approached from this method, it is understood that interpretations which are proposed for Ahzab 37th verse such as the Messenger of Allah coveted his freedman’s wife, encouraged him to divorce her, and then married her are nothing more than nonsencial comments put forth in the name of academic. In fact, Al Ahzab (36-40) verses which are subject of the article have been revealed in accordance with correction of some widespread improper traditions in the Arap society in the Jahiliyyah era. These traditions had incorrect perceptions that a slave or freedman was not able to marry a free woman or vice versa and an adoptive father was not able to marry a wife divorced by an adopted child. In the regarded chapter, these incorrect perceptions were corrected through some individuals including the Messenger of Allah and his relatives, and it is to be reminded by put forward that this kind of marriages had been arranged by Allah himself; therefore, the Messenger of Allah should not be treated such as a dictator. Ignored the siyaq of verses (purposes of revealed), it is impossible to understand the verses correctly. From this viewpoint, it is clear that the widespread perception about verse 40th is not related to the context. In fact, the related verse (40th) had been revealed in order to put forward who made the decision of marriage that the Messenger of Allah did with a divorced wife by Zaid b. Haritha an adopted child by him than identifying whether the Messenger of Allah was the father of somebody or not. Considered from this concept, what the inferred from the statement “رجالكم من أحد أبا محمد كان ما “which is mentioned in the regarded verse is to come forward spontaneously.
In order to understand the Quran corretly, as well as the historical conditions where it has been revealed is supposed to be known, it also should be known which verses have been related to each other and as for what the purpose. This method is called siyaq-sibaq in the exegesis (tafsir) literature. From this viewpoint, it is obvious that many critical studies should be done on the Quran. This article, in this context, is to analyze Al-Ahzab (36-40) verses. First of all, in this article, it is to be put forward that the Quranic verses should be understood in harmony with the historical personality of the Messenger of Allah, and interpretations which are contrary to these have nothing to bound up with reality. Approached from this method, it is understood that interpretations which are proposed for Ahzab 37th verse such as the Messenger of Allah coveted his freedman’s wife, encouraged him to divorce her, and then married her are nothing more than nonsencial comments put forth in the name of academic. In fact, Al Ahzab (36-40) verses which are subject of the article have been revealed in accordance with correction of some widespread improper traditions in the Arap society in the Jahiliyyah era. These traditions had incorrect perceptions that a slave or freedman was not able to marry a free woman or vice versa and an adoptive father was not able to marry a wife divorced by an adopted child. In the regarded chapter, these incorrect perceptions were corrected through some individuals including the Messenger of Allah and his relatives, and it is to be reminded by put forward that this kind of marriages had been arranged by Allah himself; therefore, the Messenger of Allah should not be treated such as a dictator. Ignored the siyaq of verses (purposes of revealed), it is impossible to understand the verses correctly. From this viewpoint, it is clear that the widespread perception about verse 40th is not related to the context. In fact, the related verse (40th) had been revealed in order to put forward who made the decision of marriage that the Messenger of Allah did with a divorced wife by Zaid b. Haritha an adopted child by him than identifying whether the Messenger of Allah was the father of somebody or not. Considered from this concept, what the inferred from the statement “رجالكم من أحد أبا محمد كان ما “which is mentioned in the regarded verse is to come forward spontaneously.
Açıklama
Anahtar Kelimeler
Kur'ân, Siyâk-Sibâk, Zeyd b. Hârise, Zeyneb b. Cahş, Hz. Muhammed, Evlatlık, Evlilik, Köle, Hür, Diktatör, Qur’ân, Siyaq-sibaq, Zaid b. Haritha, Zaynab bnt., Jahsh, Muhammed the Messenger of Allah, Adopted Child, Marriage, Slave, Free, Dicdator
Kaynak
Turkish Studies (Elektronik)
WoS Q Değeri
Scopus Q Değeri
Cilt
12
Sayı
2
