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Esbâb-ı nüzûl ve tefsir rivâyetleri tefsir ilminin temel kaynaklarından oldukları için vazgeçilmez bir konuma sahiptir. Bu rivâyetler genelde rivâyet sîgaları ve senedler üzerinden ele alınmış, ancak sened-metin tenkidinde bazı eksiklikler bulunduğu hususu ilmi müzakere konusu olmuştur. Esbâb-ı nüzûl rivâyetlerinin gerçek sebepleri anlatıp anlatmadığı, bunların müsned olup olmadığı ulemâ arasında tartışılmıştır. Zerkeşî (ö. 794/1392), Suyûtî (ö. 911/1505), İbn Teymiye ( ö. 728/1328) ve ed-Dıhlevî (ö. 1176/1762) gibi âlimler bazı rivâyetlerin gerçek esbâb-ı nüzûlü değil söz konusu olay ve şahsın âyetin anlam dairesine girdiğini ifade ettiğini, bunları bazı muhaddislerin müsned, bazılarının ise müsned kabul etmediğini kaydetmişlerdir. Câbirî, A. Nedim Serinsu ve Selim Türcan esbâb-ı nüzûl rivâyetlerini değerlendirmedeki kriterlerin yetersiz kaldığını, rivâyetlerin tarihî bakış açısıyla, Kur’an’ın bütünlüğüne, Kur’an-siret ilişkisine, zaman ve mekâna uygunluk açısından metin tenkidi yapılarak değerlendirilmesini teklif etmektedir. Müfessirler âyetleri açıklarken Buharî, Müslim gibi hadis kaynaklarındaki rivâyetlere dayanarak el-İsrâ 85. âyetin Medine’de nazil olduğunu en-Nisâ 88-89. âyetlerin Uhud savaşına katılmadan İslam ordusundan ayrılıp Medine’ye dönenleri anlattığını el-Bakara 284. âyetin kulların kalbinden geçen tüm duygu ve düşüncelerle alakalı olduğunu ve nesh edildiğini et-Tevbe suresi 113. âyetin Ebu Talib’in vefatı anında nazil olduğunu ve el-Hadîd 16. âyetin İbn Mes’ûd’un İslam’a girmesinden dört yıl sonra nazil olduğunu açıklamışlardır. Bu rivâyetleri Câbirî, A. Nedim Serinsu ve Selim Türcan’ın açıklamaları doğrultusunda incelediğimizde bu bilgilerin doğru olmadığı en-Nisâ 88-89. âyetlerin hicretlerini bozup Mekke’ye geri dönen, kâfir olarak kabul edilen münafıkları el-Bakara 284. âyetin alışverişteki şahitliklerini gizleyenleri et-Tevbe 113. âyetin Hz. Peygamber’in annesi için istiğfar dilemesini el-Hadîd 16. âyetin Medine’de rahatladıkları için İslam’ı yaşama ve savunma konusunda gevşeklik gösteren sahabileri anlattığı anlaşılmaktadır. Müfessirlerin klasik hadis eserlerine müracaat etmesi bir gereklilik olmakla birlikte, söz konusu eserlerde sened ve metin açısından problemli bazı rivâyetlerin olabileceğini, hadis usulündeki sıhhat kriterlerinde bazı eksiklikler bulunduğunu unutmadan rivâyetleri değerlendirmesi gerekmektedir. Ayrıca klasik kaynakların ve ulemânın otoritesi kabul edilmekle birlikte bunların mutlaklaştırılmaması ve üretilen bilgilerin ilmi tenkitten geçirilmesinin gerekliliği de unutulmamalıdır. Rivâyetlerin doğru anlaşılması için klasik hadis usulündeki hususlarla birlikte Câbirî, A. Nedim Serinsu ve Selim Türcan’ın teklif ettiği ilkeler çerçevesinde mütâlaa edilmesi gerektiği anlaşılmaktadır. Bu hususlara dikkat edilmediğinde kaydedilen örneklerde görüldüğü üzere âyetin metni ve bağlamı doğru anlamı açıklamasına, hissettirmesine rağmen rivâyetlerin otoritesinden dolayı müfessir yanlış anlam tercihinde bulunabilmektedir.
It is the source of knowledge, and it is the source of knowledge, and it is the source of knowledge. This is often the case of the people who are in the midst of the covenant, and the people who are in the midst of the covenant, and the people who are in the midst of the covenant, and the people who are in the midst of the covenant and the people who are in the midst of the covenant. The truth is the truth, the truth is the truth, the truth is the truth, the truth is the truth, the truth is the truth. and the wicked. 794/1392), the Suyûtî (the 911/1505), Ibn Teymiye 728/1328) and ed-Dihlevî 17:17 And the people of the earth, who were in the midst of the earth, and who were in the midst of the earth, and who were in the midst of the earth, and who were in the midst of the earth, and who were in the midst of the earth, and who were in the midst of the earth, and who were in the midst of the earth, and who were in the midst of the earth. A is a. 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) said: 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) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, The Qur’an revealed that the Qur’an was revealed four years after the entry of the Qur’an into Islam. 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: “Whoever does not know what the Holy Prophet (peace and blessings of Allah be upon him) says: ‘Whoever does not know what the Holy Prophet (peace and blessings of Allah be upon him) says: ‘Whoever does not know what the Holy Prophet (peace and blessings of Allah be upon him) says: ‘Whoever does not know what the Holy Prophet (peace and blessings of Allah be upon him) says: ‘Whoever does not know what the Holy Prophet (peace and blessings of Allah be upon him) says: ‘Whoever does not know what the Holy Prophet (peace and blessings of Allah be upon him) The Prophet (peace and blessings of Allah be upon him) asks for forgiveness for his mother; the 16th verse of Al-Hadîd says that the people who are relaxed in Medina are relaxing in Islam and defending it. Although it is a necessity that the inspectors interact with the classical hadith works, it is necessary to evaluate the hadiths without forgetting that there may be some problematic reviews in terms of sened and text, and that there are some deficiencies in the health criteria in the hadith procedure. Furthermore, the authority of the classical sources and the universe is accepted, but it is not to be forgotten that they are not absolute and the necessity of the knowledge produced is passed through the knowledge. For the correct understanding of the Rivayets, it is clear that the facts in the classical hadith procedure should be implemented in the framework of the principles proposed by Câbirî, A. Nedim Serinsu and Selim Turcan. If you do not notice these aspects, as seen in the recorded examples, the text and context of the Qur’an can be explained in the right meaning, although it makes you feel that the authority of the righteous may be preferred by the inspector in the wrong meaning.
Asbab al-Nuzul and tafsir narratives have an indispensable position because they constitute the backbone of the science of tafsir. These narratives were generally evaluated through narrative sigas and promissory notes, and there were some deficiencies in the text criticism. Some scholars, such as Zerkesh, Suyuti, Ibn Taymiyah and Dihlevi, have stated that some narrations are not true asbab al-nuzul, but that the respective event and the person have entered the circle of meaning, and some of the narrators do not accept musnad. In some studies conducted in the modern period, it was stated that the criteria in evaluating the narratives of asbab al-nuzul were insufficient and that the Qur’an’s integrity, text criticism, date and time harmony were unsufficiently considered. While interpreters understand the verses, they generally accept these narratives in reliable hadith sources such as Bukhari and Muslim as proven ready-made knowledge, wıthout criticism. However, it is seen that some of the narratives of asbab al-nuzul and tafsir are not ınappropriate for the Qur’an-siret relationship, the integrity of the Qur’an and the process of al-nuzul. Due to the narrations in these sources, it is noted that the 85th verse of al-İsrâ is revealed in Medina; surah en-Nisaverses 88-89 tell about those who left the Islamic army before returning to the battle of Uhud and returned to Medinah, al-Baqara verse 284 is related to all the feelings and thoughts passing through the hearts of the servants and has been abolished; verse 113 of Surah al-Tawba was revelatory at the time of Abu Talib’s death, and that verse 16 of surah al-Hadid was revolted four years after Ibn Masud had entered Islam. However, when these narrations are evaluated on the axis of the Qur’an’s integrity, the process of reconciliation, the reconciliation with the fact, and the harmony of date and time, it is understood that these findings are not true and that the hypocrites who are regarded as disbelievers who have returned to Mecca by breaking the emigration of the verses, those who conceal the testimonies of al-Baqara 284; surah et- Tawba verse 113 verse the wish of the Prophet to beg for his mother; surah al-Hadid verse 16 revealed in Medina hand told about relaxation and defense of Islam. Although it is a necessity for the commentators to apply for classical hadith works, it should be remembered that there may be some problematic narratives in terms of deed and text in these works. Although the criteria of the hadith detection and criticism of narrators are indispensable, while some scientific studies are sufficient, some narratives that are incompatible with the fact as a result of the fact that they are not appropriate due to some deficiencies, defects or incomplete application of the principles are accepted as true. Although the authority of classical sources and scholars is accepted, it should not be absolutized and the produced information should be subjected to scientific criticism. When this is not the case, although the text and context of the verse explain the correct meaning, the examiner may make the wrong choice, as seen in the verses mentioned above.
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