Özet:

The unique goal of each intellectual who interprets Allah’s book is to reveal the meaning that is referred to by the wording of the Quran. However, definitions of mufassirs are not at the same level as a prophet who could receive divine inspiration from Allah at any moment and communicate with the angel of divine inspiration. Again, as is being in the prophet, there is no divine mechanism that can correct mufassirs in case of an error and mistaking. Contrarily, there is an understanding process with his knowledge, culture, and mentality in his explanation and comments. This circumstance shows that mufassir, in any case, is affected by social and cultural conditions around him. Professional trends, sectarian reflexes, and differences in comments of mufassirs who have worked through on versicles of the Quran are the epitomes of the human fact in interpretation. In this case, it is understood that it is not possible to completely elude related historical conditions for almost all the intellectuals. For us, one of the epitomes of this fact is seen in the interpretation of the eighteenth versicle of az-Zukhruf, 43/18. We can observe when looking at comments for related versicle that almost all the comments are under the influence of male-dominant mentality. Related comments have transformed into an interpretation style that can occasionally be characterized as sexist. Concerning the general acceptance in interpretations, Arabs believed that angels are Allah’s daughters. This is impossible; it is out of line to associate Allah to a creature who is in insolvency and deprivation for explaining oneself. Owner of sardonic evaluations about women in those comments is accepted as Allah. Accordingly, also the interpretations of mufassirs are parallel to this line. Almost all the mufassirs have made mental efforts about why girls cannot be attributed to Allah. Unfortunately, that they have inclined to comments which play down women. Swearing has reached the peak by both identifying this helpless and worthless creature with the gender of angles and describing them as Allah’s daughter. Comments have turned into a point of view that underestimates and humiliates girls by a male-dominant mentality and gained nature that legitimates idioms such as petticoat. Again, the general attitude and opinions of mufassirs have been effective in preference and translation of meaning authors. It is seen when we looked at meanings in the context of related eighteenth versicle that the same situation is repeated except some exceptions. Mufassirs can mistake in their comments for several reasons. It is an obligation to criticize controversial approaches in our resources when we think that the smallest opportunity is exploited by great rumbles in Anti-Islam propagandas today. However, sardonic approaches for a woman against man are a perspective belongs to jahiliyyah. It is not pointed to see such approaches as if they belong to Allah. According to us, mufassirs have drifted with the tide of male-dominant climate in their period. Thus, their comments have continued on this axis as from Qatâda, mufassir of Tâbiîn period. Male-dominant conditions which mufassirs have grown in surround their world of thought like a lamp glass. This framework is an indicator that shows us how the interpretation process intertwines with humanitarian tendencies. While these comments can be seen in interpretation texts, the general run of mufassirs has not talked about the value of women in both the Quran and the sunna. But there are many examples which show value of women in both Quran and interpretation heritage. For example, it has never been referred that related sardonic comments do not accord with versicles which leave behind each kind of secular degree; ‘’In the sight of Allah, your most valuable is the person with most taqwa’’ ‘’We have created human in the most perfect way’’. For us, az-Zukhruf, 43/18 consists of a definition of jahiliyyah mentality. Related versicle was inspired to vilify jahiliyyah mind that attributes child to Allah by describing angles as Allah’s daughters; besides, the same versicle was also inspired to reveal a discrepancy in terms of their mentality. Quran, in many of versicles, hushes up jahiliyyah mind that buries their daughters alive and feels shame for having a daughter. They did not harm in associating female gender to Allah within the dad-daughter tie. Quran reveals the fault of their belief through flinging in their face. It is possible to evaluate this within the scope of a purpose such as giving unenlightened food for thought or breaking their routine. Thereby, it has been provided people who accept angles as Allah’s daughter and hates daughters as many as possible. Context of versicle is compatible with versicles of the Quran which attribute value and supremacy to faith and mention that human has been created most perfectly without noticing being female and male. Now then it is impossible to approve related negative interpretations on women. There is also not a hadith that supports related comment of the versicle. In this paper, evaluation of related interpretations which reflect to Turkish meanings was made besides revealing how associated versicle needs to be understood.

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