Dergiler / Çukurova Üniversitesi İlahiyat Fakültesi Dergisi / 2019 / Cilt: 19 - Sayı: 2
Bazı Esbâb-ı Nüzûl Rivâyetlerinin Bağlam Çerçevesinde Yeniden Değerlendirilmesi
- Sayfa
- 400–417
- DOI
- —
Özet
Asbab al-Nuzul and tafsir narratives have an indispensable position because they constitute the backbone of the science of tafsir. These narratives were generally evaluated through narrative sigas and promissory notes, and there were some deficiencies in the text criticism. Some scholars, such as Zerkesh, Suyuti, Ibn Taymiyah and Dihlevi, have stated that some narrations are not true asbab al-nuzul, but that the respective event and the person have entered the circle of meaning, and some of the narrators do not accept musnad. In some studies conducted in the modern period, it was stated that the criteria in evaluating the narratives of asbab al-nuzul were insufficient and that the Qur’an’s integrity, text criticism, date and time harmony were unsufficiently considered. While interpreters understand the verses, they generally accept these narratives in reliable hadith sources such as Bukhari and Muslim as proven ready-made knowledge, wıthout criticism. However, it is seen that some of the narratives of asbab al-nuzul and tafsir are not ınappropriate for the Qur’an-siret relationship, the integrity of the Qur’an and the process of al-nuzul. Due to the narrations in these sources, it is noted that the 85th verse of al-İsrâ is revealed in Medina; surah en-Nisaverses 88-89 tell about those who left the Islamic army before returning to the battle of Uhud and returned to Medinah, al-Baqara verse 284 is related to all the feelings and thoughts passing through the hearts of the servants and has been abolished; verse 113 of Surah al-Tawba was revelatory at the time of Abu Talib’s death, and that verse 16 of surah al-Hadid was revolted four years after Ibn Masud had entered Islam. However, when these narrations are evaluated on the axis of the Qur’an’s integrity, the process of reconciliation, the reconciliation with the fact, and the harmony of date and time, it is understood that these findings are not true and that the hypocrites who are regarded as disbelievers who have returned to Mecca by breaking the emigration of the verses, those who conceal the testimonies of alBaqara 284; surah et- Tawba verse 113 verse the wish of the Prophet to beg for his mother; surah alHadid verse 16 revealed in Medina hand told about relaxation and defense of Islam. Although it is a necessity for the commentators to apply for classical hadith works, it should be remembered that there may be some problematic narratives in terms of deed and text in these works. Although the criteria of the hadith detection and criticism of narrators are indispensable, while some scientific studies are sufficient, some narratives that are incompatible with the fact as a result of the fact that they are not appropriate due to some deficiencies, defects or incomplete application of the principles are accepted as true. Although the authority of classical sources and scholars is accepted, it should not be absolutized and the produced information should be subjected to scientific criticism. When this is not the case, although the text and context of the verse explain the correct meaning, the examiner may make the wrong choice, as seen in the verses mentioned above.
Abstract
Asbab al-Nuzul and tafsir narratives have an indispensable position because they constitute the backbone of the science of tafsir. These narratives were generally evaluated through narrative sigas and promissory notes, and there were some deficiencies in the text criticism. Some scholars, such as Zerkesh, Suyuti, Ibn Taymiyah and Dihlevi, have stated that some narrations are not true asbab al-nuzul, but that the respective event and the person have entered the circle of meaning, and some of the narrators do not accept musnad. In some studies conducted in the modern period, it was stated that the criteria in evaluating the narratives of asbab al-nuzul were insufficient and that the Qur’an’s integrity, text criticism, date and time harmony were unsufficiently considered. While interpreters understand the verses, they generally accept these narratives in reliable hadith sources such as Bukhari and Muslim as proven ready-made knowledge, wıthout criticism. However, it is seen that some of the narratives of asbab al-nuzul and tafsir are not ınappropriate for the Qur’an-siret relationship, the integrity of the Qur’an and the process of al-nuzul. Due to the narrations in these sources, it is noted that the 85th verse of al-İsrâ is revealed in Medina; surah en-Nisaverses 88-89 tell about those who left the Islamic army before returning to the battle of Uhud and returned to Medinah, al-Baqara verse 284 is related to all the feelings and thoughts passing through the hearts of the servants and has been abolished; verse 113 of Surah al-Tawba was revelatory at the time of Abu Talib’s death, and that verse 16 of surah al-Hadid was revolted four years after Ibn Masud had entered Islam. However, when these narrations are evaluated on the axis of the Qur’an’s integrity, the process of reconciliation, the reconciliation with the fact, and the harmony of date and time, it is understood that these findings are not true and that the hypocrites who are regarded as disbelievers who have returned to Mecca by breaking the emigration of the verses, those who conceal the testimonies of alBaqara 284; surah et- Tawba verse 113 verse the wish of the Prophet to beg for his mother; surah alHadid verse 16 revealed in Medina hand told about relaxation and defense of Islam. Although it is a necessity for the commentators to apply for classical hadith works, it should be remembered that there may be some problematic narratives in terms of deed and text in these works. Although the criteria of the hadith detection and criticism of narrators are indispensable, while some scientific studies are sufficient, some narratives that are incompatible with the fact as a result of the fact that they are not appropriate due to some deficiencies, defects or incomplete application of the principles are accepted as true. Although the authority of classical sources and scholars is accepted, it should not be absolutized and the produced information should be subjected to scientific criticism. When this is not the case, although the text and context of the verse explain the correct meaning, the examiner may make the wrong choice, as seen in the verses mentioned above.