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Kur’an-ı Kerim yirmi üç yılda yaşananlar dikkate alınarak vahyedilmiştir. Ayetlerde Müslümanlar, müşrikler ve Ehl-i kitabın ilişkileri anlatılmıştır. İlk muhataplarca doğru anlaşılan ayetler tarih perdelerinin girmesi, bağlamdan uzaklaşılması ve bazı yorumların etkisiyle sonraki muhataplarca anlama sorunuyla karşılaşmıştır. Bu sorunun aşılması için hitap ortamının tekrar resmedilmesi, inşa edilmesi gerekmektedir. Bu konudaki ana malzemeyi esbâb-ı nüzûl ve tefsir rivayetleri oluşturmaktadır. Ancak bu rivayetlerde farklılıklar ve çelişkiler bulunduğundan çözümün aracı olan rivayetler sorunun bir parçasına dönüşebilmektedir. Âlimlerin işaret ettiği üzere özellikle şahıslarla ilgili olan rivâyetlerin önemli bir kısmı gerçek esbâb-ı nüzûl değil tefsiri tarzda yapılan esbâb-ı nüzûl açıklamalarından oluşmaktadır. Rivayetlerin bu yönü günümüzde çok bilinmemekte ve konuyu değerlendirmede dikkate alınmamaktadır. Söz konusu rivayetlerdeki ihtilafların Kur’an-sîret diğer ifadeyle vakıaya mutâbakat temelinde değerlendirilmesi gerekmektedir. Kur’an’da Medine döneminin farklı yıllarında nazil olan ayetlerde hakikatleri gizleyen, tahrif eden Ehl-i kitaptan bazı âlimler eleştirilirken inandıkları hakikatlere bağlı kalan, İslâm’a savaş açmayanlar da övülmüştür. Bu ayetler müfessirlerin geneli tarafından Kur’an-sîret ilişkisi dikkate alınmadan hicrî birinci yılda iman eden Abdullah b. Selâm ve arkadaşları olarak yorumlanmıştır. Bu yorumların bazıları doğru olmakla birlikte birinci yıldan sonra nazil olan ayetlerin Abdullah b. Selâm ve arkadaşları olarak yorumlanması Kur’an’ın muhatapları tanımlamasına, Kur’an-sîret ilişkisine uymamaktadır. Ayrıca söz konusu yorumlar Ehl-i kitapla ilişkilerin gelişimini ve içlerinde iyilerin varlığını da gölgelemektedir. Rivayetler ve yorumlar nüzûl süreci ve Kur’an-sîret ilişki bağlamında değerlendirildiğinde bu yaklaşımın doğru olmadığı, bu düşüncenin dayandığı esbâb-ı nüzûl rivayetlerinin gerçek sebep değil, tefsiri açıklamalar olduğu anlaşılmaktadır. Rivayetlerin bu perspektiften tahlil edilmesi birçok konudaki ihtilaflı görüşlerin çözümlenmesinde de olumlu katkılar sağlayacaktır.
The Qur’an was revealed in twenty-three years. The Qur’an, the Qur’an, the Qur’an, the Qur’an, 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. The first verse of the Qur’an was revealed in the first verse of the Qur’an, and the first verse of the Qur’an was revealed in the first verse of the Qur’an, and the first verse of the Qur’an was revealed in the first verse of the Qur’an. In order to overcome this problem, the speaking environment must be re-imposed, built. This is the most important part of the creation of the creation of the creation of the creation of the creation of the creation of the creation. But because there are differences and contradictions in these rivages, rivages, which are the means of the solution, can become part of the problem. A lot of the people who do not know the truth, but they do not know the truth, and they do not know the truth, and they do not know the truth. This aspect of the rivers is not much known today and is not considered in the assessment of the subject. Therefore, the discrepancies in the Qur’an must be considered on the basis of the other words of the Qur’an. In the Qur’an, the verses which were revealed in the various years of the Medine period, the truth is hidden, the destroying people from the Book are criticized while some of the worshippers are attached to the truth they believe, and those who do not fight against Islam are praised. The first verse of the Qur’an is revealed in the first verse of the Qur’an, and the first verse is revealed in the first verse of the Qur’an. Salem and his friends. Some of these comments are true, but the interpretation of the verses that have been revealed after the first year as Abdullah b. Salam and his friends does not match the Qur’an’s interlocutors, the Qur’an’s relationship with the Qur’an. The book also describes the development of the relationships with the Ehl-i and the existence of the good in them. When the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous and the righteous. The evaluation of the rivals from this perspective will also provide a positive contribution to the resolution of controversial views on many topics.
The Holy Qur’an was revealed considering the events occurred in twenty-three years. In the verses, Muslims, polytheists, Jews, Christians in the environment of nuzul and the relationship among them were told. The verses, which were understood correctly by the first addressees, then became difficult to understand because historical phases came between past and present, the context is estranged and some comments had various effects on them. In order to overcome this problem, the environment of addressing should be described and constructed again. The main material in this subject is comprised by asbab al-nuzul and tafsir narratives (ar-riwa’îs). However, as these narratives include differences and contradictions, the very same narratives which are the means for solution can become a part of the problem. As the scholars indicate, an important portion of these narratives, especially those which are related to persons, are not real asbab al-nuzul but asbab al-nuzul explanations made in tafsir narrative style. This aspect of the narratives is not very well known today and it is not taken into consideration when evaluating the subject. The contradictive narratives should be evaluated on the basis of the Qur’an and sīra, in other words, the consensus of the facts. In the Holy Qur’an, in the verses revealed in different years of Medina period, some scholars among the People of the Book who hid and falsified the truth were criticized while those who adhered to the truths they believed and who did not make war against Islam were praised. These verses were evaluated by the majority of commentators without considering the Qur’an and sīra relationship as ʿAbdallāh b. Salām and his friends who believed in Islam in the first year of the hegira. Some of these comments are correct however, interpreting the verses revealed after the first year as ʿAbdallāh b. Salām and his friends does not correspond to the definition of addressees by the Holy Holy Qur’an and Qur’an and sīra relationship. Also, mentioned comments overshadow the development of relations with the Ahl al-Kitab and the existence of good ones among them. When the narratives and the comments are evaluated within the context of the process of nuzul and Qur’an and sīra relationship, it is understood that this approach is not right, the asbab al-nuzul narratives on which this though is based are not real reasons but commentary explanations. Analyzing the narratives from this perspective shall make positive contributions to the resolution of contradictory views in many subjects.
Field : İlahiyat
Journal Type : Uluslararası
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