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İslâmî ilimler tedvin edildikten sonra aralarındaki hiyerarşi sağlanmaya çalışılmıştır. Bu ilimler içerisinde temelde murad-ı ilahiyi ortaya koyma amacıyla Kur’an’ı araştırma konusu yaptığı için tefsir ilminin kimi sorunları, sonraki kaynaklarda olsa bile dikkate alınıp incelenmiştir. Tefsire dair meselelerin tartışılıp incelendiği kaynaklar arasında Beyzâvî’nin Envârü’t-tenzîl adlı tefsirinin mukaddimesi önemli rol oynamıştır. Zira bu tefsir üzerine yazılan şerh-hâşiyeler onun sonraki literatüre etkisini ortaya koymaktadır. Beyzâvî tefsir mukaddimesinde tefsiri dini ilimlerin en yücesi olarak sunmakta, akabinde bir taraftan şer‘î kaidelerin esasını oluşturduğu için ilimlerin aslı kabul etmekte ve diğer taraftan tefsir yapabilmek için de dini ve edebi ilimlerde mahir olmayı şart koşmaktadır. Şerh ve hâşiyelerde bu yargılara bağlı olarak tefsirin nasıl üstün ilim olduğu, özel olarak da onun kelam ve hadis ilmine karşı üstünlüğü sorunu tartışılmıştır. Bunlara ilave olarak tefsirin dini ilimlerin temelini oluşturduğu için bu ilimlerden önce gelmesi ile ancak onlardan yardım alarak tefsir yapılabileceği kabulünün tefsiri o ilimlerden sonraya yerleştirmesi problemi ele alınmıştır. Bu makale mezkûr sorunların incelenmesini amaçlamaktadır.
The Islamic scientists tried to establish the hierarchy between them after they were treated. In these sciences, for the purpose of revealing the murad-i divinity, the Qur’an was the subject of research, some problems of the interpretation of the knowledge, even in the subsequent sources, were considered and studied. Therefore, among the sources discussed and studied the issues of the Envârü’t-tenzîl’s interpretation of the Beyzâvi’s Envârü’t-tenzîl played an important role. The scripts on this interpretation reveal the influence of his subsequent literature. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said, “The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him). Thus, the judgment of the judgment and the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment. For this reason, it is important to note that the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge. This article aims to investigate the problems.
After the codification of Islamic sciences, an hierarchy was tried to be established among them. For the science of tafsīr among these sciences, studies on the Qur’ān in order to reveal the divine intention, some of the problems of tafsīr, even if they are in the later sources, had been taken into consideration. Among the sources, in which these issues related to tafsīr were discussed and examined, al-Baydāwī’s tafsīr Anwār al-Tanzīl plays an important role. Because the sharhs and hāshiyahs on this tafsīr reveal its effect on the literature to come. Al-Baydāwī presents tafsīr as the supreme of sciences in his introduction to tafsīr, he then subsequently accepts it as the origin of the Islamic sciences since it forms the basis of the religious codes; but on the other hand, he estipulates a competency in religious and literary sciences, in order to be able to conduct a tafsīr. In the sharhs and hāshiyahs, depending on these judgments how tafsīr is a superior science than others, and the problem of superiority of tafsīr over kalam and hadith were specially discussed. In addition to these, the problems of tafsīr ranking higher than other Islamic sciences due to its forming the basis for these sciences, and the acceptance of tafsīr as a latter knowledge as it can only be done with the help of these other sciences were discussed. This article aims to examine the aforementioned problems.
Field : İlahiyat
Journal Type : Uluslararası
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