Şî’î Müfessir Tabâtabâî’nin Mübhemâtü’l - Kur'ân yaklaşımı
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Tarih
2021
Yazarlar
Dergi Başlığı
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Yayıncı
Necmettin Erbakan Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Kur'ân-ı Kerîm’de kişi, olay, yer, zaman ve mekân isimlerinden genel geçer olarak bahsedilmiş, teferruata evrensellik gereği girilmemiştir. Ancak Kur'ân-ı Kerîm’in muhatapları mübhem ayetleri aydınlatmak için günlerce, yıllarca uğraş vermiştir. İlk zamanlarda merakla başlayan bu çabalar zamanla şahsi görüş belirtmeye, israiliyyât vasıtasıyla kapalılığı gidermeye kadar vardırılmış, daha da ileri gidilerek siyasî fırkaların kendi meşruiyetlerini sağlama zeminine dönüştürülmüştür. Mübhemâtı farklı yorumlayan Tabâtabâî, bir filozof olmasının yanı sıra, Şiî geleneği temsil eden çağdaş bir müfessirdir. On dört asırlık Şî’a geleneği ile İslâmî bilimler ve modern bilimleri; kelâm, fıkıh, tasavvuf vb. ile felsefe, tarih, psikoloji, sosyolojiyi vb. bir araya getirmeyi tahlil-terkipteki yüksek muvaffakiyetiyle başarmış, farklı düşünce ve yaklaşımlar arasında köprüler kurabilmiştir. Tefsiri, el-Mîzân, birçok ilim dalında açıklamalar yapması sebebiyle ansiklopedik özellik taşıyan bir tefsirdir. el-Mîzân’ın en önemli özelliği Kur’ân’ı Kur’ân ile tefsir etme metoduyla yazılmış olmasıdır. el-Mîzân’da İmâmiyye - İsnâ Aşeriyye inanç esaslarını savunan Tabâtabâî, tefsirinde bazı ayetleri siyak-sibakından kopararak Ehl-i Beyt’le alakalandırmıştır. Kur'ân’ı, mübhem ayetleri tefsir ederken akidesini Kur'ân’a onaylatma yoluna gitmiştir. Tabâtabâî’nin, mübhemât hususunda genel olarak mezhebi ile benzer görüşleri paylaşmakta olduğu, ayetleri tarihsel ve metinsel bağlamından kopararak birçok kapalı bırakılan hususu, mezhebî akideleri doğrultusunda Hz. Ali, Ehl-i Beyt, imâmet ile yorumladığı görülmektedir
In the Quran, thenames of person, event, place, time and place are generally mentioned, and details, that is to say the amusement, are not entered due to universality. But the interlocutors of the Qur'an have worked for days and years to illuminate the exchange verses.These efforts, which began with curiosity in the early times, eventually reached to express personal views, to eliminate the closure through israeliyyat, and were further turned into a basis for ensuring the legitimacy of the political factions. Tabātabāi,who interprets mubhemāt differently, is a contemporary commentator representing the Shiite tradition, as well as being a philosopher. In his tafsir he succeeded in bringing Islamic Sciences Kalam, Fiqh, Sufism, etc. and Modern Sciences Philosophy, Sociology, History, Psychology together with fourteen centuries old Shia tradition and he was able to build bridges between different thoughts and approaches. His tafsir is an encyclopedic tafsir because of making explanations in many science fields. The most important feature of al-Mizan is that it is written with the method of exegesis of the Qur'an with the Qur'an. Imamiyya-İsnâ Aşeriyye belief principles were defended in al-Mîzân. In his exegesis Tabâtabâî correlated some ayat with Ehlibeyt removing them from his siyak-sibak. While interpreting the Qur'an and ambiguous verses, he sought to have his creed approved by the Qur'an. Tabatabâî's general view of the mubhemât is similar to his sect, and many of the issues that were left off by detaching the verses fromtheir historical and textual context, in line with their sectarian creeds. It is seen that he explained it with Ali, Ehl-i Beyt, imâmet.
In the Quran, thenames of person, event, place, time and place are generally mentioned, and details, that is to say the amusement, are not entered due to universality. But the interlocutors of the Qur'an have worked for days and years to illuminate the exchange verses.These efforts, which began with curiosity in the early times, eventually reached to express personal views, to eliminate the closure through israeliyyat, and were further turned into a basis for ensuring the legitimacy of the political factions. Tabātabāi,who interprets mubhemāt differently, is a contemporary commentator representing the Shiite tradition, as well as being a philosopher. In his tafsir he succeeded in bringing Islamic Sciences Kalam, Fiqh, Sufism, etc. and Modern Sciences Philosophy, Sociology, History, Psychology together with fourteen centuries old Shia tradition and he was able to build bridges between different thoughts and approaches. His tafsir is an encyclopedic tafsir because of making explanations in many science fields. The most important feature of al-Mizan is that it is written with the method of exegesis of the Qur'an with the Qur'an. Imamiyya-İsnâ Aşeriyye belief principles were defended in al-Mîzân. In his exegesis Tabâtabâî correlated some ayat with Ehlibeyt removing them from his siyak-sibak. While interpreting the Qur'an and ambiguous verses, he sought to have his creed approved by the Qur'an. Tabatabâî's general view of the mubhemât is similar to his sect, and many of the issues that were left off by detaching the verses fromtheir historical and textual context, in line with their sectarian creeds. It is seen that he explained it with Ali, Ehl-i Beyt, imâmet.
Açıklama
Makale
Anahtar Kelimeler
Tefsir, Tabâtabâî, Mübhemâtü’l-Kur'ân, El-Mîzân, Şî’a, İmâmiyye - İsnâ Aşeriyye, Tafsir, Tabatabai, Mubhemâtu’l-Qur'an, Al-Mîzân, Shia, Imamiyya-Isna Ashariyya
Kaynak
Necmettin Erbakan Üniversitesi İlahiyat Fakültesi Dergisi
WoS Q Değeri
Scopus Q Değeri
Cilt
51
Sayı
2
Künye
Erkoç, H. Şî’î Müfessir Tabâtabâî’nin Mübhemâtü’l-Kur'ân yaklaşımı. Necmettin Erbakan Üniversitesi İlahiyat Fakültesi Dergisi, 51, 2, 157-183.
