Zamakhshari
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Most cited papers in Zamakhshari
Keşşâf tefsiri Mutezilî yorumlar sebebiyle eleştirilse de içerdiği eşsiz dilbilimsel ve kelami yorumları sebebiyle bu alanlardaki hemen her çalışmada kendisinden istifade edilen bir eser olmuştur. Bu özelliğinin yanı sıra doğrudan ya da... more
Keşşâf tefsiri Mutezilî yorumlar sebebiyle eleştirilse de içerdiği eşsiz dilbilimsel ve kelami yorumları sebebiyle bu alanlardaki hemen her çalışmada kendisinden istifade edilen bir eser olmuştur. Bu özelliğinin yanı sıra doğrudan ya da dolaylı olarak birçok müstakil çalışmanın da ana konusunu oluşturan eser hakkında onlarca şerh, haşiye ve talik türü çalışmalar yapılmıştır. Ayrıca çeşitli akademik araştırmalara da konu olan eser hakkında son dönemde Türkiye’de ve dünyanın çeşitli ülkelerinde kitap, tez, makale, bildiri ve ansiklopedi maddesi ile çevirilerden oluşan onlarca çalışma yapılmış ve yapılmaya devam etmektedir. Bu çalışmaların tefsir ilmi başta olmak üzere dilbilim ve kelam alanlarında yoğunlaştığı, bunlar arasında tahkik ve mukayese çalışmalarının da önemli bir yer tuttuğu görülmektedir. Biz bu çalışmada etkisi günümüzde de devam eden Keşşâf tefsirini Türkiye başta olmak üzere Arap dünyası, Batı dünyası ile çeşitli Asya ve Afrika ülkelerinde doğrudan konu edinen akademik araştırmalar hakkında literatür çalışması yaparak alana katkı sunmayı hedeflemekteyiz.
Anahtar Kelimeler: Tefsir, Keşşâf Tefsiri, Zemahşerî, Araştırma, Literatür.
Even if Kessaf commentary is criticised due to Muʿtazila’s comments, it has become a work which has been used nearly in all the studies in this field because of its unique linguistic and theological comments. Moreover, tens of annotation, commentary, şarh, hashiya and talika have been made about the work which comprises the main subject in many self-contained studies directly or indirectly. Furthermore, tens of studies which consist of the translations with the book, thesis, article declaration and encyclopedia items have been made about the work as the subject of various academic searches in Turkey and in the different countries of world in the recent period, and they have gone on being made. It is seen that these studies intensify especially in the commentary science and the linguistic and theology fields, they have an importance place in the investigation and comparison studies among them. We aim to contribute to the field in this study as the literature review is made about the academic searches which have Kashshāf commentary that its impact goes on today, directly as a subject especially in Turkey, Arabian world, western world and various Asian and African countries.
Keywords: Commentary, Kashshāf Commentary, Zamakhsharī, Survey, Literature.
Anahtar Kelimeler: Tefsir, Keşşâf Tefsiri, Zemahşerî, Araştırma, Literatür.
Even if Kessaf commentary is criticised due to Muʿtazila’s comments, it has become a work which has been used nearly in all the studies in this field because of its unique linguistic and theological comments. Moreover, tens of annotation, commentary, şarh, hashiya and talika have been made about the work which comprises the main subject in many self-contained studies directly or indirectly. Furthermore, tens of studies which consist of the translations with the book, thesis, article declaration and encyclopedia items have been made about the work as the subject of various academic searches in Turkey and in the different countries of world in the recent period, and they have gone on being made. It is seen that these studies intensify especially in the commentary science and the linguistic and theology fields, they have an importance place in the investigation and comparison studies among them. We aim to contribute to the field in this study as the literature review is made about the academic searches which have Kashshāf commentary that its impact goes on today, directly as a subject especially in Turkey, Arabian world, western world and various Asian and African countries.
Keywords: Commentary, Kashshāf Commentary, Zamakhsharī, Survey, Literature.
Büyük bir dilci, edîp, şair, müfessir, muhaddis olduğu bilinen ve “el-Keşşâf” isimli tefsiri ile meşhur olan Muhammed el-Hârizmî ez-Zemahşerî’nin (ö. 538/1144) aynı zamanda seçkin ve yetkin bir fakîh olduğu görülmektedir. Lügat, belâgat... more
Büyük bir dilci, edîp, şair, müfessir, muhaddis olduğu bilinen ve “el-Keşşâf” isimli tefsiri ile meşhur olan Muhammed el-Hârizmî ez-Zemahşerî’nin (ö. 538/1144) aynı zamanda seçkin ve yetkin bir fakîh olduğu görülmektedir. Lügat, belâgat ve tefsir ilimlerinde daha fazla iştiğal etmesinden dolayı bu ilimlerdeki yetkinliği ön plana çıkmış olan Zemahşerî’nin araştırmacılar nezdinde fıkhî yönü ikinci planda kalmış hatta unutulmuştur denilebilir. “el-Keşşâf”ta ahkâm âyetlerini açıklama yöntemine bakıldığında müfessir Zemahşerî’den ziyade fakîh Zemahşerî görülür. Çünkü o sadece âlimlerin/fakîhlerin görüşlerini sunmakla yetinmemiş, hüküm âyetlerini izah ederken rivâyet ve dirâyet metodunu birlikte kullanmış, aynı zamanda konuyla ilgili fıkhî delilleri ve istidlâl yöntemlerini tartışmış, yer yer bizzat kendisi de hüküm istinbâtında bulunmuştur. İtikatta koyu bir mu̒tezilî taraftarı olan Zemahşerî fıkıhta ise Hanefî mezhebine mensuptur. Söylem ve ifadeleri incelendiğinde “itikâtta mezhebi taraftarlık/tutuculuk” onun belirgin özelliklerinden birisi olarak ortaya çıkmaktadır. Bu sebeple onun hayatını kaleme alan kitaplar daima mezhebî yönünü ön plana çıkaran tavrından bahsetmişlerdir. Fakat onun “el-Keşşâf” isimli tefsirinde ahkâm âyetlerindeki fıkhî konuları ele alırken amelde mensubu olduğu Hanefî mezhebine taassub göstermeden, mutedil bir yaklaşım sergilediğine şahit olunmaktadır. Bu çalışmada “el-Keşşâf”ta bazı ahkâm âyetlerinden örnekler bağlamında fıkhî konulara yaklaşım tarzının özellikleri ve istişhâd metodu tespit edilerek Zemahşerî’nin fıkıhçı kişiliği ortaya konulmaya çalışılmıştır.
Anahtar Kelimeler: Zemahşerî, el-Keşşâf, Fıkıh, Hanefî, Ahkâm Âyetleri, Hüküm.
We also see that Mohammad al-Kharizm al-Zamakhshari (d.538/1144), which is known to be a great language expert, a man of letters, a poet, a who deals with hadith and famous for his named work "al-Kashshaf", is at the same time a distinguished and authorized Islamic jurists. We can say that the second plan is left and even forgotten his İslamic jurist direction in the hands of researchers because of the more engaged in these sciences have come to the forefront. When we look at the way of expressing the verses of judicial in the "al-Kashshaf" we can see the Islamic jurists Zamakhshari than commentator Zamakhshari. Because he explains the provision verses, he used the method of the report and the circulation together at the same time he was not satisfied with merely presenting the views of scholars/ jurists, but also debated the relevant juridical evidence and methods of making provisions and he has been found in the judgment of the person himself. Zemahshari, a dark supporter of the Mutazıla, is a member of the Hanafi sect. When the discourse and expressions are examined, "sectarian bigotiry by faith" emerges as one of its distinctive features. But in his commentary of Qoran named work "al-Kashshaf" we are witnessing a moderate approach, especially in the Hanafi denomination, where he was a member of the deed when dealing with the fiqh issues in the verses of judicial, But in his commentary of Qor’an "al-Kashshaf" we are witnessing a moderate approach, without restraint in the Hanafi denomination, where he was a member of the deed when especially dealing with islamic jurisprudential issues. In this study, tried to put forward the direction of his İslamic jurist personality by determining the characteristics of the approach to the legal issues and the method of judgement in the "al-Kashshaf" context of examples from some verses judicial.
Keywords: Zamakhsharı, al-Kashshaaf, Figh, al-Hanafi, Verses of Judicial, Provision.
Anahtar Kelimeler: Zemahşerî, el-Keşşâf, Fıkıh, Hanefî, Ahkâm Âyetleri, Hüküm.
We also see that Mohammad al-Kharizm al-Zamakhshari (d.538/1144), which is known to be a great language expert, a man of letters, a poet, a who deals with hadith and famous for his named work "al-Kashshaf", is at the same time a distinguished and authorized Islamic jurists. We can say that the second plan is left and even forgotten his İslamic jurist direction in the hands of researchers because of the more engaged in these sciences have come to the forefront. When we look at the way of expressing the verses of judicial in the "al-Kashshaf" we can see the Islamic jurists Zamakhshari than commentator Zamakhshari. Because he explains the provision verses, he used the method of the report and the circulation together at the same time he was not satisfied with merely presenting the views of scholars/ jurists, but also debated the relevant juridical evidence and methods of making provisions and he has been found in the judgment of the person himself. Zemahshari, a dark supporter of the Mutazıla, is a member of the Hanafi sect. When the discourse and expressions are examined, "sectarian bigotiry by faith" emerges as one of its distinctive features. But in his commentary of Qoran named work "al-Kashshaf" we are witnessing a moderate approach, especially in the Hanafi denomination, where he was a member of the deed when dealing with the fiqh issues in the verses of judicial, But in his commentary of Qor’an "al-Kashshaf" we are witnessing a moderate approach, without restraint in the Hanafi denomination, where he was a member of the deed when especially dealing with islamic jurisprudential issues. In this study, tried to put forward the direction of his İslamic jurist personality by determining the characteristics of the approach to the legal issues and the method of judgement in the "al-Kashshaf" context of examples from some verses judicial.
Keywords: Zamakhsharı, al-Kashshaaf, Figh, al-Hanafi, Verses of Judicial, Provision.
- by Amasya İlahiyat Dergisi and +1
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- Fıkıh, Zamakhshari, Hanafism, İslam Hukuku
This work deals with Mollā Gūrānı̄’s critique (d. 813/1488) of Qāḍı̄ al-Bayḍawı̄ (d. 596/1200) and Zamakhsharı̄ (d. 538/1144). The Fātiḥ̣a and Baqara sūras in his manuscript tafsı̄r “Ghāyat al-Amānı̄” are chosen as the texts to examplify... more
This work deals with Mollā Gūrānı̄’s critique (d. 813/1488) of Qāḍı̄ al-Bayḍawı̄ (d. 596/1200) and Zamakhsharı̄ (d. 538/1144). The Fātiḥ̣a and Baqara sūras in his manuscript tafsı̄r “Ghāyat al-Amānı̄” are chosen as the texts to examplify Mollā Gūrānı̄’s critique. His criticism is mostly related to language, qirāʾa (recitation and vocalization of Qur’ānic text), conceptual meaning and disagreement in interpretations of the Qur’ānic verses in question. Gūrānı̄ primarly criticisez Qāḍı̄ due to his reputation among Ottoman scholars. Guranı̄ has not only criticized Kādı̄ and Zamahsharı̄ in the commentary of the surahs Fātiḥ̣a and Baqara but also Taftāzānı̄ and Kavāshı̄. This clearly shows thah he is a well-versed scholar in researching especially in comperative analysis. In this study, our investigation is limited to, however, Zemakhsharı̄ and Qāḍı̄. This stuyd shows that Zemakhsharı̄ is strictly bound to Ahl al-Sunnah. Moreover, the hadith reports are considerably important for him in understanding and interpreting the Qur’ānic verses. He closely follows the interpretive traditions of early Muslim scholars, especially on the matters that Muslim scholars had an argeemnet.
Summary: This study discusses the criticism of Mollā Gūrānı̄ (d. 813/1488), one of the Ottoman commentary scholars, against Qāḍı̄ al-Bayḍāwı̄ (d. 685/1286) and Zamakhsharı̄ (d. 538/1144). The two Qur’ānic Surahs Fātiḥ̣a and Baqara are chosen from his critiques in a manuscript of his commentary called Ghāyat al-Amānı̄. Mollā Gūrānı̄’s manuscript is registered in Sulaymāniye Library, Dāmād Ibrāhı̄m Pasha Section at number 146 and consists of 352 pages in total. This copy is one of the oldest among other its existent copies. The main reason of our preference of this copy is that it is both legible and at the end of the book (the farāgh part), it writes that it was proofread by his author himself and that handwriting notes at the margins of the pages belonged to the author. We have examined this copy by comparing another copy which is again in the Sulaymāniye Library, Haji Maḥmūd Efendı̄ section at number 162, consisting of 484 pages in total, comparatively. We have examined critiques of 41 verses in total from Fātiḥ̣a and Baqara surahs.
Gūrānī’s critiques of Zamakhsharı̄ and Qāḍı̄ are too wide to be discussed within the limits of an article. Therefore, we have tried to briefly introduce these critiques. While presenting the commentators views, we tried to make their inexplicit expressions clear and furthermore elaborate their purposes by making use of some other resources. We have to say that we also used bracketed explanatory statements while giving commentators opinions.
Most of the critiques of Gūrānı̄ are aimed at Qāḍı̄ since the latter’s commentary was one of the favourite ones among Ottoman intellectual circles. Therefore, in writing his commentary manuscript, Gūrānı̄ ambivalently both followed and criticized Qāḍı̄’s commentary. When Fātiḥ̣a and Baqara surahs are used as a base, it is evident that Gūrānı̄’s commentary Ghāyat al-Amānı̄ is a reason-based (dirāyah) in line with those of Zamakhsharı̄ and Qāḍı̄ as commentary methodology. Gūrānı̄ modelled himself so much on Qāḍı̄ in this commentary of his that it seems as an abridged copy of Qāḍı̄’s. Ghāyat al-Amānı̄ as a commentary example of Ottoman era shows that the commentary methodology of the time did not change even four hundred years after Zamakhsharı̄.
It is possible to say that Gūrānı̄ criticized Zamakhsharı̄ and Qāḍı̄ in this commentary in a meticulous manner. Although many of his critiques are disputable, his rigorous approach to texts and his courage of critique, instead of imitative attitude, of Qāḍı̄’s commentary, which was held in high esteem in madrasahs of the time, and of commentary of Zamakhsharı̄, who was competent in Arabic language, is of great significance. Gūrānı̄ used a comparative scientific methodology and was a prominent. When his commentary manuscript examined it can be seen that it was not only Zamakhsharı̄ and Qāḍı̄ but also Taftāzānı̄ (d. 792/1390) and Kavāshı̄ (d. 680/1281) who got their shares from his critiques. Most of Gūrānı̄’s critiques were on the subtleties of Arabic language. He sometimes expressed his criticism using Arabic grammar rules and sometimes rhetoric requirements. His other critiques involved topics such as, conceptual meaning, verses integrity, recitation and some interpretations of verses that he disagreed with. His critical method was based on the integrity of the Qurʾān, interpretive traditions, Salaf’s views and logical contradictions. We ought to mention that Gūrānı̄ showed his strong commitment to his predecessors and scholars for matters on which they had consensus. We comprehend this commitment on occasions when he rejected the claim that, for instance, a given form of qirā’a from Salaf was wrong according to Arabic grammar in favour of Salafı̄ reciter.
The aim of this study is to give an idea about commentary understandings and methods of commentators in Ottoman era and to make contribution to introducing Gūrānı̄, who criticized Zamakhsharı̄ and Qāḍı̄, two prominent commentators competent in their field, to researchers in terms of his attribute as a critic. An earlier study on his critiques made in this commentary of Gūrānı̄ only covered his critiques of Qāḍı̄ for some of his interpretations in Fātiḥ̣a and Baqara surahs. Therefore, another important factor leading to this study was to cover all critiques he made against the views and comments of both Zamakhsharı̄ and those shared by Zamakhsharı̄ and Qāḍı̄. Hence, this study aims to contribute to the fiedl as an analytical study or a translation made by researchers on this concise and handwritten manuscript.
Some conspicuous features are seen in Gūrānı̄’s critiques. As he pointed out in his reviews, in case of subjects with availability of narratives (rivāyah) and of suitability of the literal meaning of verses, he did not prefer allegorical interpretation. He gives the impression that he based his reviews on Ahl al-Sunnah, and he took pains to follow Ashaʿrı̄te school of thought. Although Gūrānı̄, did not see harm in sharing the same things with Zamakhsharı̄, opposing Qāḍı̄ as regards Arabic language, he was always in opposition with Zamakhsharı̄ in relation to commitment to sectarian view and Ḥadı̄ths. It can also be said that Gūrānı̄ did not favour esoteric-allusive commentary style.
It can also be said that Gūrānı̄ had sound and deep knowledge in the field of Kalām. This can be deduced from his considering Qāḍı̄’s arguments to criticize Muʿtazila as insubstantial and sometimes from his criticism of Qāḍı̄ for his careless selection of phrases he used in theological issues. Meanwhile, Gūrānı̄ criticized some views which did not belong to Qāḍı̄. For example, it is seen that he criticized Qāḍı̄ for his citation of an opinion through the phrase “it is said that” as if it was his own view by writing an annotation on the margin that it was Qāḍı̄ who said it. In our opinion, the most important thing that the critique of Gūrānı̄ shows is his scholarly identity and his outspoken character of enunciating of what he believed scholarly and conscientiously. This, also, shows the existence of critical thinking in Ottoman scholarship tradition.
Summary: This study discusses the criticism of Mollā Gūrānı̄ (d. 813/1488), one of the Ottoman commentary scholars, against Qāḍı̄ al-Bayḍāwı̄ (d. 685/1286) and Zamakhsharı̄ (d. 538/1144). The two Qur’ānic Surahs Fātiḥ̣a and Baqara are chosen from his critiques in a manuscript of his commentary called Ghāyat al-Amānı̄. Mollā Gūrānı̄’s manuscript is registered in Sulaymāniye Library, Dāmād Ibrāhı̄m Pasha Section at number 146 and consists of 352 pages in total. This copy is one of the oldest among other its existent copies. The main reason of our preference of this copy is that it is both legible and at the end of the book (the farāgh part), it writes that it was proofread by his author himself and that handwriting notes at the margins of the pages belonged to the author. We have examined this copy by comparing another copy which is again in the Sulaymāniye Library, Haji Maḥmūd Efendı̄ section at number 162, consisting of 484 pages in total, comparatively. We have examined critiques of 41 verses in total from Fātiḥ̣a and Baqara surahs.
Gūrānī’s critiques of Zamakhsharı̄ and Qāḍı̄ are too wide to be discussed within the limits of an article. Therefore, we have tried to briefly introduce these critiques. While presenting the commentators views, we tried to make their inexplicit expressions clear and furthermore elaborate their purposes by making use of some other resources. We have to say that we also used bracketed explanatory statements while giving commentators opinions.
Most of the critiques of Gūrānı̄ are aimed at Qāḍı̄ since the latter’s commentary was one of the favourite ones among Ottoman intellectual circles. Therefore, in writing his commentary manuscript, Gūrānı̄ ambivalently both followed and criticized Qāḍı̄’s commentary. When Fātiḥ̣a and Baqara surahs are used as a base, it is evident that Gūrānı̄’s commentary Ghāyat al-Amānı̄ is a reason-based (dirāyah) in line with those of Zamakhsharı̄ and Qāḍı̄ as commentary methodology. Gūrānı̄ modelled himself so much on Qāḍı̄ in this commentary of his that it seems as an abridged copy of Qāḍı̄’s. Ghāyat al-Amānı̄ as a commentary example of Ottoman era shows that the commentary methodology of the time did not change even four hundred years after Zamakhsharı̄.
It is possible to say that Gūrānı̄ criticized Zamakhsharı̄ and Qāḍı̄ in this commentary in a meticulous manner. Although many of his critiques are disputable, his rigorous approach to texts and his courage of critique, instead of imitative attitude, of Qāḍı̄’s commentary, which was held in high esteem in madrasahs of the time, and of commentary of Zamakhsharı̄, who was competent in Arabic language, is of great significance. Gūrānı̄ used a comparative scientific methodology and was a prominent. When his commentary manuscript examined it can be seen that it was not only Zamakhsharı̄ and Qāḍı̄ but also Taftāzānı̄ (d. 792/1390) and Kavāshı̄ (d. 680/1281) who got their shares from his critiques. Most of Gūrānı̄’s critiques were on the subtleties of Arabic language. He sometimes expressed his criticism using Arabic grammar rules and sometimes rhetoric requirements. His other critiques involved topics such as, conceptual meaning, verses integrity, recitation and some interpretations of verses that he disagreed with. His critical method was based on the integrity of the Qurʾān, interpretive traditions, Salaf’s views and logical contradictions. We ought to mention that Gūrānı̄ showed his strong commitment to his predecessors and scholars for matters on which they had consensus. We comprehend this commitment on occasions when he rejected the claim that, for instance, a given form of qirā’a from Salaf was wrong according to Arabic grammar in favour of Salafı̄ reciter.
The aim of this study is to give an idea about commentary understandings and methods of commentators in Ottoman era and to make contribution to introducing Gūrānı̄, who criticized Zamakhsharı̄ and Qāḍı̄, two prominent commentators competent in their field, to researchers in terms of his attribute as a critic. An earlier study on his critiques made in this commentary of Gūrānı̄ only covered his critiques of Qāḍı̄ for some of his interpretations in Fātiḥ̣a and Baqara surahs. Therefore, another important factor leading to this study was to cover all critiques he made against the views and comments of both Zamakhsharı̄ and those shared by Zamakhsharı̄ and Qāḍı̄. Hence, this study aims to contribute to the fiedl as an analytical study or a translation made by researchers on this concise and handwritten manuscript.
Some conspicuous features are seen in Gūrānı̄’s critiques. As he pointed out in his reviews, in case of subjects with availability of narratives (rivāyah) and of suitability of the literal meaning of verses, he did not prefer allegorical interpretation. He gives the impression that he based his reviews on Ahl al-Sunnah, and he took pains to follow Ashaʿrı̄te school of thought. Although Gūrānı̄, did not see harm in sharing the same things with Zamakhsharı̄, opposing Qāḍı̄ as regards Arabic language, he was always in opposition with Zamakhsharı̄ in relation to commitment to sectarian view and Ḥadı̄ths. It can also be said that Gūrānı̄ did not favour esoteric-allusive commentary style.
It can also be said that Gūrānı̄ had sound and deep knowledge in the field of Kalām. This can be deduced from his considering Qāḍı̄’s arguments to criticize Muʿtazila as insubstantial and sometimes from his criticism of Qāḍı̄ for his careless selection of phrases he used in theological issues. Meanwhile, Gūrānı̄ criticized some views which did not belong to Qāḍı̄. For example, it is seen that he criticized Qāḍı̄ for his citation of an opinion through the phrase “it is said that” as if it was his own view by writing an annotation on the margin that it was Qāḍı̄ who said it. In our opinion, the most important thing that the critique of Gūrānı̄ shows is his scholarly identity and his outspoken character of enunciating of what he believed scholarly and conscientiously. This, also, shows the existence of critical thinking in Ottoman scholarship tradition.
This article deals with the formation and interpretation of several verbs of 5th form tafa‘‘ala, to which the grammarian Zamaḫšarī (d. 538/1144) attributes “the meaning to abstain from something” (ma‘nā al-taǧannub), e.g. ta’aṯṯama “to... more
This article deals with the formation and interpretation of several verbs of 5th form tafa‘‘ala, to which the grammarian Zamaḫšarī (d. 538/1144) attributes “the meaning to abstain from something” (ma‘nā al-taǧannub), e.g. ta’aṯṯama “to abstain from an ’iṯm (a sin or a crime)”. Such a verb can be explained neither by the root / pattern principle nor by the normal derivation process I ➝ II ➝ V. It is better explained by the crossing of two words: the noun ’iṯm and the verb taǧannaba, which is with ta’aṯṯama in the semantic relation of a hyperonym to a hyponym. Since Zamaḫšarī speaks of ma‘nā al-taǧannub, it is a phenomenon of grammaticalization of a lexical meaning, rather than of lexicalization of a grammatical pattern, as in the case of qasāma (“collective oath”).
Hicrî 7. ve 8. yüzyıl ilmî çevrelerinde dile getirilen iddialardan biri, Mu tezile’nin geç dönem temsilcilerinden ez-Zemaḫşerī’nin, el-Keşşāf adlı tefsirinde i tizālī fikirleri gizli bir şekilde işlediğidir. Bu iddia, tefsir faaliyetleri... more
Hicrî 7. ve 8. yüzyıl ilmî çevrelerinde dile getirilen iddialardan biri, Mu tezile’nin geç dönem
temsilcilerinden ez-Zemaḫşerī’nin, el-Keşşāf adlı tefsirinde i tizālī fikirleri gizli bir şekilde
işlediğidir. Bu iddia, tefsir faaliyetleri içinde, ez-Zemaḫşerī’nin gizli i tizālī fikirlerini açığa
çıkarmak ya da tefsiri bu fikirlerden tecrit etmek gibi bir uğraşıyı ortaya çıkarmış; ayrıca elKeşşāf üzerine yazılan şerh ve haşiye eserlerinde, ez-Zemaḫşerī’nin i tizālī fikirleri
tartışılmıştır. Benzer bir tartışmada, ez-Zemaḫşerī’nin el-Keşşāf’ın mukaddimesinin ilk
cümlelerine Kur’an’ın yaratılmış olduğu fikrine referansla Mu tezilī öğretiyi veciz bir üslupla
yerleştirdiği iddia edilmiş; ayrıca ilk cümlede Kur’an’a atıfla ḫaleḳa fiilini kullandığı ve daha
sonra o fiili değiştirdiği rivayeti dillendirilmiştir. Bu makale, şarihlerin görüşleri üzerinden ez-
Zemaḫşerī ve el-Keşşāf’ın mukaddimesi hakkında ileri sürülen söz konusu iddiaları tetkik
etme amacındadır.
temsilcilerinden ez-Zemaḫşerī’nin, el-Keşşāf adlı tefsirinde i tizālī fikirleri gizli bir şekilde
işlediğidir. Bu iddia, tefsir faaliyetleri içinde, ez-Zemaḫşerī’nin gizli i tizālī fikirlerini açığa
çıkarmak ya da tefsiri bu fikirlerden tecrit etmek gibi bir uğraşıyı ortaya çıkarmış; ayrıca elKeşşāf üzerine yazılan şerh ve haşiye eserlerinde, ez-Zemaḫşerī’nin i tizālī fikirleri
tartışılmıştır. Benzer bir tartışmada, ez-Zemaḫşerī’nin el-Keşşāf’ın mukaddimesinin ilk
cümlelerine Kur’an’ın yaratılmış olduğu fikrine referansla Mu tezilī öğretiyi veciz bir üslupla
yerleştirdiği iddia edilmiş; ayrıca ilk cümlede Kur’an’a atıfla ḫaleḳa fiilini kullandığı ve daha
sonra o fiili değiştirdiği rivayeti dillendirilmiştir. Bu makale, şarihlerin görüşleri üzerinden ez-
Zemaḫşerī ve el-Keşşāf’ın mukaddimesi hakkında ileri sürülen söz konusu iddiaları tetkik
etme amacındadır.
- by Mesut Kaya and +1
- •
- Tafsir, Zamakhshari, Mutezile, Quran and Tafsir Studies
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