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Müfessirler, İsrâ sûresinin 60. âyetinde geçen Hz. Peygamber’e gösterilen rü’yâ ve lanetlenmiş ağaç ile nelerin kastedildiği konusunda çeşitli yorumlar ileri sürmüşlerdir. Bu yorumlar incelendiğinde Ehl-i sünnet ve Şiî müfessirlerin büyük ölçüde görüş ayrılığına düştükleri görülmektedir. Her iki mezhebe mensup müfessirler, kendi görüşlerini temellendirmek üzere naklî ve aklî deliller ortaya koymuşlardır. Şiî müfessirler, gerek rü’yâ gerekse lanetlenmiş ağacı Ümeyyeoğulları olarak yorumlamışlardır. Buna karşın Ehl-i sünnet müfessirlerinin büyük bir çoğunluğu rü’yâyı İsrâ gecesi Hz. Peygamber’e gösterilen olağanüstü haller olarak, lanetlenmiş ağacı ise cehennemin dibinde yetişen zakkum ağacı olarak yorumlamışlardır. Şiîlerin, Emevîler döneminde özellikle Ehl-i beytin yaşadığı trajedik olaylar nedeniyle Ümeyyeoğulları’na karşı besledikleri kin ve nefretin bu yorumlara etkisinin olabileceği ileri sürülmektedir. Bu çalışmanın amacı söz konusu iddiaların izini sürebilmek için kronolojik olarak her iki mezhebe ait temel tefsir kaynaklarında konuların ele alınışını incelemektir. Her iki grubun savunduğu yorumların kaynaklarını ve bu kaynakların karşıt görüş sahipleri tarafından nasıl eleştirildiğini tespit etmek ve böylece bu yorumlarla ilgili bir sonuca ulaşmak hedeflenmektedir.
Those who are in the 60th verse of the Qur’an. The Prophet (peace and blessings of Allah be upon him) said that the trees and the trees of the prophet (peace and blessings of Allah be upon him) were the trees of the prophet (peace and blessings of Allah be upon him). When these comments are examined, it is seen that Ehl-i Sunnit and Shi’i professors fall into a great deal of discrepancy. Both of them have made their minds and their minds, and their minds, and their minds, and their minds. Those who are the children of God are the children of God, and the children of God are the children of God. The majority of the people in the world are the people of the night, and they are the people of the night. The Prophet (peace and blessings of Allah be upon him) said: “The trees of the forgiven trees are the trees of Zackum, which grow in the bottom of hell. It is said that the Shiites, especially the Ehl-i Beytin, during the time of the Emevians, because of the tragic events in which they lived against the Umeyeon children, had the hatred and hatred to have an impact on these comments. The objective of this study is to study the chronologically addressed issues in the main interpretation sources of both disciples in order to keep track of the allegations in question. It aims to identify the sources of the comments that both groups defend and how these sources are criticized by opponents and thus reach a conclusion regarding these comments.
Interpreters have been submit various comments with regard to what is meant by the dream and accursed tree shown to the prophet mentioned in the 60th verse of the surah of Isra. When these comments are reviewed, it vill be seen that interpreters of Ahl al-Sunnah and Shia are largely in disagreement. The Interpreters who belong to both doctrines have provided evidences of the rational and religious aspects to justify their opinions. While Shia interpreters have comment the words of the dream and accursed tree mentioned in the verse as the Banu Umayya (Sons of Umayya), most of the Ahl al-Sunnah interpreters have comment the word of the dream as extraordinary situations shown to the prophet on the night of Isra, and they have comment also the accursed tree as an issuing from the bottom of the Hellfire. It is claimed that the grudge and anger that Shias have a grudge against Sons of Umayya due to tragic events which Ahl al-Bayt experienced during the Umayyad period may have an impact on these interpretations. In this study, these claims are traced and chronologically, the topics are discussed in the main tafsir sources of both doctrines. Thus, it is aimed to determine the sources of both doctines and to confirm the criticism of these sources and to rech a conslusion about these comments.
Field : İlahiyat
Journal Type : Uluslararası
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