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İmam Mâtürîdî, Te’vîlâtü’l-Kur’ân’da rivayetleri bir tefsir kaynağı mâhiyetinde kullanmış ve görüşlerine dayanak olarak sunmuştur. Bu rivayetlerin büyük bir kısmı Hz. Peygamber ve sahabeden menkûl olarak zikredilmiştir. Bekir Topaloğlu ve Ahmet Vanlıoğlu başkanlığında tahkiki yapılmış olan Te’vîlâtü’l-Kur’ân isimli eserde yer alan rivayetlerin bir kısmının kaynağının tespit edilemediği iddia edilmiştir. Bir kısım rivayetlerin ise benzer manalarda kaynaklarda vârid olduğu fakat bu rivayetlerin aynı lafızlarla kaynaklarda tespit edilemediği ifade edilmiştir. Te’vîlât’ın mezkûr tahkikinde Hz. Peygamber’e merfû olarak isnad edilen fakat aslı tespit edilemeyen hadislerin sayısı yaklaşık yirmi üçtür. Araştırmamızda aslı tespit edilemeyen bu rivayetlere ulaşılamama iddiası konu edilmiştir. Bunu yapmaktaki amacımız bu rivayetlerin kaynağının gerçekten olup olmadığını sorgulamaktır. Böylece bunun aslının, tahkikten mi yoksa Mâtürîdî’nin aslı olmayan rivayetleri kullanmasından mı kaynaklandığını tespit etmeyi hedefledik. Bu makalede İmam Mâtürîdî’nin söz konusu rivayetleri kullanma ve bu rivayetlerden yorum üretme biçimi, ayrıca rivayetlere yaklaşım metodu ele alınacaktır. Ayrıca Mâtürîdî’nin söz konusu rivayetler özelinde kaynakları ve kendinden sonra telif edilen tefsirlerle ilişkisi değerlendirilecektir.
He was the one who used the Qur’an in the Qur’an, and he was the one who used the Qur’an in the Qur’an, and the one who used the Qur’an in the Qur’an. The majority of these rivers are Hz. The Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him). It is said that the source of some of the rivages in the work called Te'vîlâtü'l-Kur'ân, which was investigated by Bekir Topaloğlu and Ahmet Vanlıoğlu, was not identified. Some of the rivers are similar to those in the sources, but these rivers are not identified in the sources with the same words. In the midst of the covenant, The number of hadits which were given to the Prophet as a merfue but not identified is approximately twenty-three. In our investigation, we have claimed that we have not been able to obtain such evidence that is not identified. Our purpose in doing this is to question whether the source of these rivers is real. So we have aimed at finding out whether it is true, from the judgment or from the use of non-real rivages of the Maturidi. In this article we will discuss the way I am using the related rivages and how to produce comments from these rivages, as well as the method of approach to rivages. It will also be assessed in the specific sources of the Maturidi's related rivayets and the interpretations that are written after it.
Imam Māturīdī used the riwayas as a source of tafsir in Ta’wīlāt al-Qur’an and mentioned his views as basis. Most of these riwayas were mentioned movable from Prophet and Sahaba. It has been claimed that the source of some of the riwayas in the work titled Tawilat al Quran, which was investigated by Bekir Topaloğlu and Ahmet Vanlıoğlu, could not be determined. It has been stated that some riwayas have a thought in sources in similar meanings, but these riwayas cannot be identified in the sources with the some sentences. The number of hadith that are definitively determined to Prophet but cannot be source determined is about twenty-three. In our study, we dealt with the claim of not reaching these riwayas, the original of which could not be determined. Our aim in doing this was to question whether the riwayas really originate. Thus, it was determined whether this was originally found in the previous study or whether Imam Māturīdī was using unrealistic riwayas. In this article we will discuss the source value of these riwayas, Imam Māturīdī uses these how rumors and produce comment from these riwayas, and the approach to these riwayas. In addition, as a source of tafsir, we will also evaluate Māturīdī’s sources in relation to these riwayas and relationship with the tafsir that he originated from.
Alan : İlahiyat
Dergi Türü : Uluslararası
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