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Kurtubî (ö. 671/1273), tefsir, hadis ve fıkıh âlimi olup Endülüs’ün başkenti Kurtuba’da doğmuştur. Kurtuba’da ilim tahsil edip buranın işgali (633/1236) sürecinde Mısır’a hicret etmiştir. Müfessirin yaşadığı çağda İslâm dünyası hem Doğu hem de Batı’dan kıskaca alınıp istilâ ve işgal edilmiştir. Bu gelişmeler sonucunda Mısır, Doğu’nun Moğollar; Batı’nın ise İspanyol Haçlı orduları tarafından işgal edildiği süreçlerde, ilim insanlarının sığındıkları bir ilim yuvası haline gelmiştir ki Bağdat ve Endülüs ilim merkezleri yerlerini Kahire ve Dımaşk’a bırakmıştır. Bu zaman dilimlerinde birçok ilmî, ictimaî, siyasî ve iktisadî olgu ve olaylara tanık olan Kurtubî ise Batı’yı Endülüs; Doğu’yu ise Mısır coğrafyasında özümseyip özgün birikimini el-Câmi‘ li-ahkâmi’l-Kur’ân adlı meşhur tefsirinde ortaya koymuştur ki bu husus yorumda yöntem ve yaklaşımlar açısından bizlere model oluşturabilir. Kur’an tefsirinde selef-i sâlihîn çizgisini izleyen müfessir yorum eyleminde rivayet ve dirayet metotlarını birlikte kullanıp akıl ve nakil olgularını kaynaştırmıştır. Kur’an’ı Kur’an’la tefsir edip ardı sıra sünnet, sahâbe ve tabiûn görüşlerini kaynak almıştır. Tefsirinin en belirgin niteliklerinden biri de ahkâm ağırlıklı olup o tüm ahkâm ayetlerinin tefsir ve te’vil edildiği biricik örneği temsil etmektedir. Kurtubî, Ahkâm tefsirinde mukayeseli hukuk anlayışına sahip olup mezhep taassubu gütmemiş ve makâsıdüş-şerîa prensibine dikkat çekip onun anlam ve önemini vurgulamıştır. Bu husus gerek onun ilmî ve ahlâkî şahsiyeti gerekse yaşadığı dönemin Endülüs hukuk tarihinin uzlaşmacı süreci içinde yer alması ile açıklanabilir. Kurtubî, İslâm hukukunun aslî ve fer‘î delillerini kaynak almış ve ahkâm âyetlerinin yorumunda istinbat ve ictihad mekanizmalarını işletmiştir. Kur’an tefsirinde amaçsal perspektif sergileyip Kur’an’ın maksatlarına ve şeriatın umumi maksat ve gayelerine özel bir önem atfetmiştir ki bu yaklaşım İslâm hukuk felsefesi açısından bizlere katkı sağlayıp yeni ufuklar açabilir. Söz konusu içeriğiyle el-Câmi‘ li-ahkâmi’l-Kur’ân, Endülüs tefsir kültürünün temel özelliklerini taşıyan eşsiz bir eserdir. el-Câmi‘ li-ahkâmi’l-Kur’ân örnekliğinde incelediğimiz gibi Endülüs müfessirleri de genellikle Kur’an’ın Arapça indirilişini önceleyip onu dil ve Kur’an’ın maksatları temelinde yorumlamışlar; mevzu rivayetleri ve Kur’an ve sünnetle uyuşmayan her türlü yanlış ve aşırı yorumları eleştirmişlerdir. Yorum eyleminin bu özelliklerle Batı’da ve Endülüs müfessirlerince gerçekleştir
and the righteous. 671/1273), a tefsir, hadith and fıkıh alimi and was born in the capital of Endulus, Kurtuba. In the course of the occupation of the city in Kurtuba (633/1236) he emigrated to Egypt. At the time of the Mufessir lived, the Islamic world was taken from both the east and the west and was invaded and occupied. As a result of these developments, Egypt, the Eastern Mongols, and the West were occupied by the Spanish Crusaders, and the scientists became a refuge where the scientific centers of Baghdad and Endulus left their places to Cairo and Dimask. In this period of time, Kurtubî, who witnesses many scientific, economic, political and economic events and events, has absorbed the West and the East in the Egyptian geography and revealed its original accumulation in the famous interpretation called al-Câmi’li-ahkâmi’l-Kur’ân that this issue can be a model for us in terms of methods and approaches. In the Qur’an, the Prophet (peace and blessings of Allah be upon him) said, “The Qur’an is the Qur’an and the Qur’an is the Qur’an and the Qur’an is the Qur’an and the Qur’an is the Qur’an and the Qur’an is the Qur’an. The Qur’an was revealed in the Qur’an and the Qur’an was revealed in the Qur’an and the Qur’an was revealed in the Qur’an and the Qur’an was revealed in the Qur’an. One of the most clear qualities of the interpretation is the ahkham weight and it represents the unique example of all ahkham verses that are interpreted and ta'viled. He is the one who has the right to do so, and the one who has the right to do so, and the one who has the right to do so, and the one who has the right to do so, and the one who has the right to do so. This aspect can be explained by the time in which his scientific and moral personality is required and the end of the end of the end of the end of the end of the end of the end of the end of the end. The Qur’an says that the Qur’an is the Qur’an and the Qur’an is the Qur’an and the Qur’an is the Qur’an and the Qur’an is the Qur’an and the Qur’an is the Qur’an and the Qur’an is the Qur’an. In the interpretation of the Qur’an, it has shown a purpose perspective and has given special importance to the purposes of the Qur’an and the public purposes and purposes of the sharia that this approach can contribute to us in terms of the Islamic law philosophy and open new horizons. The Qur’an is a unique work that carries the basic characteristics of the Indulus interpretation culture. As we have studied in the example of the Qur’an, the Indulus professors also often prevailed the Qur’an in Arabic and interpreted it on the basis of the purposes of the Qur’an; they criticized the position rivates and all kinds of false and extreme interpretations that are not consistent with the Qur’an and the Sunnah. The comments of the action with these characteristics in the West and the Endulus inspectors perform
Al-Qurtubi born in Qurtuba of Andalusia. His life of learning starts in Qurtuba and continues in Egypt where he immigrates to it, following the invasion of Qurtuba in 633/1236. Firstly our article deals with a very important figure of Andalusian exegetical school during the VII. İslamic century, al-Qurtubi and his most important work is al-Jâmi li-Ahkâm al-Qur’an. He has used the book as complementary methodology of al-tafseer bi’l-riwayah and al-tafseer bi’l-dirayah together. And examples are given from the book about how the Quran was interpreted with the aid of the Quran itself, of hadith the sayings of the Prophet’s Companions, and the sayings of tabiun. He also did not neglect to note the political, social and historical events of his time. Although al-Qurtubi belonged to the Maliki school of thought he never limited himself with Maliki law. He gave importance to the principle of maqâsid al-Sharîa and maslahah especially in ayât-al-ahkâm. al-Qurtubi’s philosophy of slâmîc law is an analytical study of Qurtubi’s concept of maslaha (business matter, important matter) in relation to his doctrine of maqâsid al-sharî’a with particular reference to the problem of adaptability / immutability of İslâmîc Legal theory to social change. The Andalusian Tafseer Culture appeared during the third century, developed in the fifth century, reach the peak by the commentaries of Ibn Atiyyah and al-Qurtubi. They showed general features Andalusian exegesis markedly. he makes use of weak (zayıf) hadiths as well as appocrifical (mevzû) traditions, we think that number of them is few. His approach to accepting traditions as authentic is not very critical but lenient. He more interested in the content than the process of transmission. He assembles hadiths for solvation of question raised by the verse which he interprets. All these data may provide to us important contributions in terms of interpretation methods and approaches. Al-Qurtubi travelled east and settled in Munya Abi al-Khusayb in upper Egypt, where he died in 671/1273.
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