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Bu makalede, erken dönemin en önemli üç sahîfesi olan Sahîfetü Ali b. Ebî Talha, Sahîfetü Abdullah b. Amr b. Âs ve Sahîfetü Hemmâm b. Münebbih üzerinden tefsir-hadis ilişkisi ele alınmıştır. Sahîfetü Ali b. Ebî Talha tamamen garîbu’l-Kur’ân, diğer iki sahîfe tümüyle hadis içeriklidir. Mevcut içeriği ile Sahîfetü Ali b. Ebî Talha’da hadis, diğer iki sahifede de âyet yoktur. Tefsirin en önemli veri kaynağının sünnet olduğu düşünüldüğünde muhtevalarının bu denli ayrışmaması beklenirdi. Üstelik hadis sahîfeleri, inançtan ibadete, ahlâktan muâmelâta ayetlerle birebir ilişkili birçok hususu ele almaktadır. Dahası sahîfelerin isnad edildiği şahıslar, Kur’ân’ın baştan sona ezberlenme geleneğinin arttığı ve toplum nezdinde merkezi bir yer edindiği dönemde yaşamışlardır. Makalede, tefsir-hadis iç içe olması beklenirken sahifelerin içeriğinin neden böyle şekillenmiş olabileceği üzerinde durulmuş mevcut muhtevaları üzerinden tefsir-hadis ilişkisinin nasıl değerlendirilebileceği açıklanmaya çalışılmıştır. Girişte konunun önemine vurgu yapılmış, sonra üç sahîfenin tarihsel önemine değinilmiştir. Ardından sahîfelerin içerik değerlendirmesine yer verilmiştir. Sonra da ulaşılan veriler ışığında ilgili eserler üzerinden tefsir-hadis ilişkisinin nasıl kurulabileceğine dair değerlendirme yapılmıştır. Çalışmanın bütününde hangi kanaatlere ulaşıldığı sonuç kısmında belirtilmiştir.
In this article, the three most important of the early period, the Sahîfetü Ali b. Ebî Talha, the Sahîfetü Abdullah b. Amr b. Âs and the Sahîfetü Hemmâm b. Münebbih, discussed the relationship of the tefsir-hadis. The Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an. There are two kinds of signs in the Qur’an: the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, and the Qur’an. When the most important data source of the interpretation was synthesis, it was anticipated that their subjects would not be so separated. There are many verses in the Qur’an, and there are many verses in the Qur’an, and there are many verses in the Qur’an. Thus, the people who have been insigned of the Qur’an have lived in the time when the tradition of remembering from the beginning to the end has increased and a central place has been taken in the community. The article focuses on why the contents of the possessors could be formed in this way, while the interpretation-hadis is expected to be inside; it is attempted to explain how the interpretation-hadis relationship can be assessed through the current interpretations. The entry was emphasized on the importance of the subject, then the historical importance of the three possessors was pointed out. Then they were given a place for the worship of the worshipers. Then, in the light of the data obtained, it was assessed how the interpretation-hadis relationship could be established through the related works. In the whole of the study, the results are indicated in which canals are achieved.
In this article, the relationship between tafsīr and ḥadīth is discussed through the three most important pages of the early period, Ṣaḥīfah ʿAlī b. Abī Ṭalḥa, Ṣaḥīfah ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ and Ṣaḥīfah Hammām b. Munabbih. Ṣaḥīfah ʿAlī b. Abī Ṭalḥa is completely gharīb al-Qurʾān, the other two pages are completely ḥadīth content. With its current content, there is no ḥadīth in Ṣaḥīfah ʿAlī b. Abī Ṭalḥa and no verse in the other two pages. Considering that the most important data source of tafsīr is the sunnah, it would be expected that its contents would not differ so much. Moreover, the ḥadīth pages deal with many issues that are directly related to the verses, from belief to worship, from morality to treatment. Moreover, the people to whom the pages are attributed lived in a period when the tradition of memorizing the Qurʾān from beginning to end increased and gained a central place in the society. In the article, it was focused on why the content of the pages might have been shaped like this, while the tafsīr-ḥadīth was expected to be intertwined; It has been tried to explain how the relationship between tafsīr and ḥadīth can be evaluated over the existing contents. In the introduction, the importance of the subject was emphasized, then the historical importance of the three pages was mentioned. Then, the content evaluation of the pages is given. Then, in the light of the data reached, an evaluation was made on how to establish the relationship between tafsīr and ḥadīth over the related works. The conclusions reached in the whole of the study are stated in the conclusion part.
Field : İlahiyat
Journal Type : Ulusal
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