Exegesis

Büyük İslam âlimi İbnü’l-Cezerî kıraat ve hadis alanında pek çok eser vermiştir. Onun Kur’an ilimlerindeki yetkinliği tefsirde de kendini göstermiş, ancak bu alanda Kifâyetu’l-Elme‘ī Fî Âyeti Yâ Erdu’b-Leī‘ adlı risalesinden başka bir eser kaleme almamıştır. İbnü’l-Cezerî bu çalışmasında Hûd 11/44. ayeti esas alarak Kur’an’ın icazını öne çıkaran değerlendirmelerde bulunmuş, konuyla bağlantılı diğer ayetlerle birlikte Nuh kıssasını incelemiştir. Tebliğ adı geçen risale üzerinden İbnü’l-Cezerî’nin tefsir ilmindeki yöntemini ortaya çıkaran veriler sunmaktadır.

This article presents the intellectual methodology upon which Muhammad Arkoun relied to examine the issue of collecting the Qur'an and Quranic stories. It explains the historical and cognitive contexts that have influenced its intellectual and religious composition. Also, it discusses Muhammad Arkoun's view on these two issues to discover the correctness of his methodology in dealing with Quranic issues. The research relied on inductive and analytical methods; the inductive aspect focused on collecting and reviewing research material. The analytical section analyzed what Muhammad Arkoun did to explore the two critical issues and discussed with references to the statements of scientists on the subject. The authors of this article concluded that Muhammad Arkoun believes in the existence of Qur'anic parts in local and international libraries and therefore rejects the issue of collecting the Qur'an. According to historical documents, he refers to the mandatory testing and examination of the Qur'an. Researchers also concluded that the stories of the Qur'an are all legendary metaphorical tales that cannot be accepted as theological texts.

This study deals with the exposition of political orientation in giving exegetical understanding of the Holy Qur’an with the use of rational and critical vision. It also attempts to analyse the books on sciences of the Quran to reveal the advantegous and disadvantageous for those who subcribe what so-called ‘the modernwayof exegesis’.Inaddition,itpresentstheeffortsof previousexegetical notion as well as the contribution of contemporary scholars in dealing with the issue of political exegesis by explaining their political direction. Moreover, it aims at giving scientific solutions and presenting rational responses with regard to the lacking aspects of the methodology within political exegesis of the book of Allah and to disclose the thing which comes closer to the truth. The study relied on the descriptive and analytical approach, where to discuss in the folds of the research and analytical based on exploring political interpretation and monitoring its pros and cons. There is no doubt that the Qur’an is the first source of Islamic legislation, and therefore it encompassed all social fields, and based on this basis, limiting the understanding and interpretation of the Qur’an to a specific thing or to a specific era or a method of curriculum is something that contradicts the Qur’an itself. Just as we welcome the various explanatory methods and their methods and colors, we must welcome the political interpretation of our days as long as it adopts the right approach and the good methods. However, it is not possible to deal with the entire Qur’an with a naive political perspective, and to interpret the Book of God according to political requirements and concepts, as it will lead to the emergence of political movements or military groups that give great interest in the political aspect of the Qur’an, so the Holy Qur’an enters into a political battle that the message of the Holy Qur’an does not aim at.

Asıl adı Ebû Muhammed Abdullah b. Muhammed b. Yusuf b. Abdulmennan El-Hilmi el-Amasi'dir. Daha çok Yusuf Efendizade lakabıyla tanınmıştır. 18.yüzyılda(ö.1167\1754) yaşamış bir osmanlı alimidir. Osmanlı devletinde kıraat ilminin gelişmesinde büyük payı vardır. Kıraat sahasında çok sayıda önemli eserler telif etmiştir. Dönemin karakeristik özelliklerini yansıtması bakımından en önemli çalışmalarından birisi de "er-Rediyyetü li'd-Dâd el-Mu'ceme" adlı risalesidir. Bu çalışmasında saçaklızade diye bilinen el-Mera'şi'ye dâd harfinin okunuşu hakkında cevap vermiştir.  Saçaklızade'nin "keyfüyetü edai li'd-dâd" adlı risalesi osmanlı alimleri arasında büyük bir polemiğe yol açmıştır. Bu meyanda kendisine dönemin büyük kıraat âlimlerinden reddiyeler gelmiştir. Şeyhü'l-Kurra müessesinin temsilcilğini yapan Yusuf Efendizade dâd harfini kıraat, tecvid, fıkıh, tefsir ve dil ilimlerine göre değerlendirerek ilmi bir risale yazmıştır. Makale,  Reis&...

This study deals with the exposition of political orientation in giving exegetical understanding of the Holy Qur’an with the use of rational and critical vision. It also attempts to analyse the books on sciences of the Quran to reveal the advantegous and disadvantageous for those who subcribe what so-called ‘the modern way of exegesis’. In addition, it presents the efforts of previous exegetical notion as well as the contribution of contemporary scholars in dealing with the issue of political exegesis by explaining their political direction. Moreover, it aims at giving scientific solutions and presenting rational responses with regard to the lacking aspects of the methodology within political exegesis of the book of Allah and to disclose the thing which comes closer to the truth. The study relied on the descriptive and analytical approach, where to discuss in the folds of the research and analytical based on exploring political interpretation and monitoring its pros and cons. There ...

Şeyhülislam Mustafa Sabri'nin öğrencilerinden Kosovalı Tevfik İslam Yahya tarafından kaleme alınmış, Mustafa Sabri Efendi'nin Osmanlı'nın son dönemleri- Cumhuriyetin ilk yıllarına dair hatıralarını içeren bir eser.
Written by Tevfik İslam Yahya from Kosova, one of the students of Şeyhülislam Mustafa Sabri, is a work that contains Mustafa Sabri Efendi's memories of the last periods of the Ottoman Empire and the first years of the Republic. The work was translated into Turkish by Zakir Aras

Tefsir faaliyetinin ortaya çıkma gayesi başlangıçtan günümüze kadar Kur'ân'ın daha iyi anlaşılmasına hizmet etmektir. Bunun yanında müfessirleri tefsir yazmaya teşvik eden faktörler bazen sübjektif olabilmektedir. Örneğin önceki kitapları cemetme veya şerh etme gayesi, tefsir halkaları oluşturma çabası gibi genel sebepler ileri sürülebilir. Müfessirin rüyasında Hz. Peygamberi görmesi ve ona tefsir yazmasını müjdelemesi, ya da kendi itikadî mezhebinin öğretilerini diğer mezheplere göre daha sağlam gösterme çabası, yine belli bir kesimin veya şahısların talebi üzerine tefsir yazımları olmuştur. 1

This study seeks to investigate the treatise of Abū al-Hasan b. Abd al-Rahman b. Muhammad al-
Khatīb al-Shirbīnī al- Shāfiʻī (d. after 1028/1619) entitled Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna
Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" based on the manuscript of the author. Shedding light on the
translation of this unknown scholar, as it is evident from the title of the treatise that it contains the
interpretation of this verse, which is well known among scholars and commentators as the most
comprehensive verse in the Qur’ān. In this tafsīr, Shirbīnī used many exegetical methods such as
exegesis of the Qur'ān with the Qur'ān, exegesis of the Qur'ān with the Sunnah, exegesis of the
Qur'ān with the sayings of the Companions, and al-tafsīr bi-al-raʼy, as well as tafsīr approaches such
as linguistic tafsīr, the science of munāsabāt, and causality of nuzūl to analyze the meanings of the
verse in depth. Another feature that increases the importance of this treatise is that al-Shirbīnī
refers to the primary source tafsīr books together with their glosses, sometimes quoting from the
commentators verbatim, and sometimes making meaning-based quotations from them, which is
the most obvious indication of his exegetical ability and scholarly competence. In this work, he
adopted a syncretic approach while emphasizing the meanings of the verse and followed an
analytical-critical method while examining the subject. For this reason, he analyzed all the words
in the verse one by one, dwelt on the meanings and interpretation of the words, and criticized their
views after including the views of the commentators. Therefore, he applied the analytical exegesis
method very successfully in this work. Accordingly, he analyzed the narrations related to tafsīr and
mentioned the Companions' names during the narration. In particular, he analyzed the narrations
from Ibn 'Abbas (d. 68/687-88) about the words al-
ʻAdl and al-iḥsān, and stated that there was a
dispute between the narrations about the phrase al-iḥsān. He took a scientific stance on the
derivation of the word "Allah,” debated between those who accepted it and those who rejected it.
He stated that the derivation of the word was not satisfactory and reliable. In the tafsīr of the words
al-ʻAdl and al-iḥsān, he discussed the isnāds in Muqātil b. Sulayman’s (d.150/767) tafsīr emphasizing
that he received the tafsīr of al-ʻAdl from Ibn 'Abbas and the tafsīr of al-iḥsān from 'Ali b. Abī Tālib.
This approach is an important example for the isnād analyses of Muqātil b. Sulayman who was
criticized for neglecting isnād chains in his tafsīr. He also criticized al-Baydāwī for being influenced
by some of Zamakhsharī's sectarian and theological views. He classified the issue of kinship
according to usūl, furū', and hawāshī, expanded the meaning of the verse, and insisted that the
message of this verse encompasses all relatives, regardless of the degree of kinship. He was
influenced by Latāʾif al-Ishārāt, al-Kashshāf, Mafātīhu al-ghayb, al-Baydawī, Hāshiya al-Jurjānī ala al-
Kashshāf, and his grandfather al-Khatīb al-Shirbīnī’s (d.977/1570) al-Sirāj al-munīr.

Sâdî Çelebî’nin er-Risâletü’s-Sa’diyye başlıklı eseri, Fâtiha Sûresinin tefsi-
rini ihtiva etmektedir. Bu tefsir 16. yüzyıl tefsir çalışmalarının mahiyeti ve
Osmanlı düşünce tarihi hakkında bilgi vermektedir. Eserde Sâdî Çelebî’nin
derin bir tefsir müktesebatının olduğu, ilgili disiplinin birincil ve ikincil
kaynaklarına müracaat ettiği görülmektedir. Sâdî Çelebî’nin, Seyyid Şerîf
Cürcânî’nin (ö. 816/1413) el-Keşşâf tefsirine yazdığı hâşiyesini esas alarak
onu eleştirmesi, tefsir literatüründeki eleştirel hâşiye geleneğine katkı su-
nan bir eser hüviyeti kazandırmıştır. Sâdî Çelebî, belâgat ilminden istiğrâk,
cins, isim cümlesi, fiil cümlesi, mübteda-haber ve mecâzî isnâd konularına
yer vermiştir. Fıkıh ilminden temsilî kıyâs, tek rekâtın namaz sayılıp sayıl-
mayacağı meselesini ele almıştır. Süyûtî’den (ö. 911/1505) Mekkî ve Me-
denî ilmine dair uzun alıntılar yapmıştır. Bu risalede Sâdî Çelebî’nin en sık
kullandığı kalıplar arasında “وأعترض عليه/ona şu şekilde itiraz edilmiştir” yer
almaktadır. Nitekim Sâdî Çelebî tefsir kitaplarından birtakım teviller aktar-
dıktan sonra ilgili konuya dair mevcut eleştirilere ve kendi yorumuna yer
vermektedir. Bu durum onun risalesine eleştirel ve didaktik bir nitelik ka-
zandırmaktadır.

This study aims to examine the exegetical premises used by Muḥammad ʿAbduh and Rashīd Riḍā
in the process of exegesis and to discuss the extent to which Riḍā was influenced by ʿAbduh, given
his claim that he wrote Tafsīr al-Manār (second part) in a similar way to ʿAbduh’s tafsīr. For this
reason, this attempt has been analyzed through a comparative method by revealing the basic
principles and premises between the two exegeses. It is concluded that Rashīd Riḍā failed to ensure
in his tafsīr the continuity of ʿAbduh’s subjective approach that tried to explain the issues neglected
by previous commentators, independence of opinion and freedom of thought in tafsīr, not to be
influenced by previous interpretations, and not to dwell on marginal issues unless necessary.
Moreover, it is concluded that Riḍā did not adopt ʿAbduh’s innovative approach to exegesis and did
not apply the premises and tools of exegesis in his exegesis as required. Therefore, there is a
difference between the tools used by ʿAbduh in questioning the text and the tools and premises used
by Riḍā in his philosophy of interpretation. From this point of view, Riḍā’s Tafsīr al-Manār (second
part) can be considered among the general classical tafsīrs when taken together with some social and
political comments. Unlike ʿAbduh, his tafsīr is closer to the classical school of tafsīr because of his
exegesis of the Qurʾān with the Sunnah, his frequent references to the views of previous
commentators, and his use of classical tafsīr features and qualities in his tafsīr.

This article examines the tradition of Qur’ānic exegesis before Jamāl al-Dīn al-Afghānī (d. 1897) and the innovative approaches, he introduced, to the discipline. Using an inductive method, it analyses his books, articles, and speeches. Before him, Qur’ānic exegesis was dominated by classical methods focused on syntax, grammar, jurisprudence, and theology, failing to meet contemporary needs. Al- Afghānī did not write any Qur’ānic commentary in the classical style. Still, his articles on Qur’ānic themes in al-‘Urwah al-Wuthqā resemble independent exegeses, following a late Ottoman style. He advocated for a subjective and critical reading, centring only on the Qur’ān and rejecting linguistically focused exegesis.
He emphasized the Qur’ān’s relevance to contemporary issues, highlighting its social, cultural, anthropological, and political messages.