Publication: Ulûmü’l-Kur’ân ve tefsir kaynağı olarak Taberî tarihi (başlangıçtan risâletin sonuna kadar)
Abstract
Tefsir, hadis, fıkıh ve tarih gibi pek çok ilim dalında önemli yeri olan Muhammed b. Cerîr et-Taberî, (v. 310/ 923), Târîhü’l-ümem ve’l-mülûk adlı eserinde, insanlık tarihinin başlangıcından itibaren kendi dönemine kadar meydana gelen önemli olayları, genel islam düşüncesine ve haber kaynaklarına bağlı kalarak ele almıştır.Erken dönem kaynakları arasında yer alan Târîhü’l-ümem ve’l-mülûk adlı eser, bir tarih kaynağı olsa da, yaratılış, peygamber kıssaları ve Hz. Peygamber’in İslam’ı yayma serüveni, tarihî süreçte anlam genişlemelerine ya da daralmalarına konu olan Kur’an kelimeleri, çeşitli amaçlarla istişhad için kullanılan ya da genel Kur’an anlayışına işaret etmek üzere verilen ayetler ve ulûmü’l-Kur’ân konularına sık sık yapılan atıflar eserin tefsir açısından ele alınmasını gerektirmiştir. Taberî, tarih yazımında tarihsel vakaların isnadını ön plana çıkartarak tutarlı bir anlatıma öncelik verirken, kullandığı âyetlerin tefsirinde de konuların bağlamını açıklamayı öncelemiştir.Bu çalışmada Taberî’yi üç şekilde değerlendirdik: Birincisi; Kur’ân âyetlerinin nüzûlü dâhil arka planı bir bütün olarak sunan Müfessir-Tarihçi Taberî, ikincisi; tarihî olayları her şeyden önce bir inanan gözüyle takip eden ve kutsal kitap perspektifiyle değerlendiren Dindar/ Tarihçi-Müfessir Taberî, üçüncüsü; yaşadığı toplumun âdet ve kutsallarını, alışageldikleri inanç türlerini tüm yönleriyle kavrayan ve onlardan etkilenen müktesebatını yine kutsal kitap zaviyesinden sunan ve isnad temeline dayalı olarak kendisine intikal eden bütün bilgileri/ rivayetleri genelde ayıklama cihetine gitmeden, olduğu gibi aktaran bir Kültür Taşıyıcı/ Aktarıcı Taberî.Çalışmadaki amacımız, özellikle Kur’ân’ın nazil olduğu dönemi müfessir kimliğiyle maruf bir âlimin tarihe bakışıyla ele alarak, tefsire konu olabilecek rivayet malzemelerini tefsir-tarih ilişkisi kapsamında tespit edip değerlendirmektir.
Muhammad Ibn Jarir al-Tabari, (d. 310/ 923), who has a prominent place in a number of Islamic disciplines such as as Tafsir (the Qur’anic Exegesis), Hadith (Prophetic Tradition), Fiqh (Islamıc Jurisprudence) and History, wrote down, in his Taʾrīkh al-Umam wa al-Mulūk (the History of Nations and Kings), important historical events that had occurred from the beginning of human history up to his own era by referring to the historical sources and reports of Islamic thought and traditions.Although the History of Nations and Kings has already been acclaimed as an early monumental resource of history, it has also been regarded as a valuable reference of Tafsir on the account that it includes numerous Qur’anic exegetical topics, such as the story of creation, stories of Prophets, the accounts of the Prophet Muhammad’s dissemination of the message of Islam, the semantic analyses of Qur’anic words through historical process, the examination of Qur’anic verses that had been used either as testimonial evidences for various purposes or as references to the general understanding of the Qur’an and frequent citations to various subjects of the sciences of Qur’an (‘ulum al-Qur’an). In his historiography, Al-Tabari has adopted a consistent narrative method by giving priority to the chain of transmission in historical events, and at the same time, while interpreting the verses which he used, he has directed his primary attention to the explanation of the context of their topics.In this study, we have observed al-Tabari from three angles: First, al-Tabari as Exegete-Historian, who provides the background of all reports, including the occasions of the revelation of the Qur’anic verses, as a whole. Second, al-Tabari as Pious Believer/ Historian-Exegete, who keeps track of the hostorical events rather with the eye of a believer and evaluates them from the perspective of the Holy Scripture. Third, al-Tabari as Culture-Narrator/ Transmitter, who grasps well the customs and sacred traditions of the society in which he lived, the types of beliefs they were accustomed to, and presents all that he acquired from them, again, from the stand point of the Holy Scripture, and further transmits all the accounts and narratives that came down to him, through the chain of their transmission but without sorting them out.
Muhammad Ibn Jarir al-Tabari, (d. 310/ 923), who has a prominent place in a number of Islamic disciplines such as as Tafsir (the Qur’anic Exegesis), Hadith (Prophetic Tradition), Fiqh (Islamıc Jurisprudence) and History, wrote down, in his Taʾrīkh al-Umam wa al-Mulūk (the History of Nations and Kings), important historical events that had occurred from the beginning of human history up to his own era by referring to the historical sources and reports of Islamic thought and traditions.Although the History of Nations and Kings has already been acclaimed as an early monumental resource of history, it has also been regarded as a valuable reference of Tafsir on the account that it includes numerous Qur’anic exegetical topics, such as the story of creation, stories of Prophets, the accounts of the Prophet Muhammad’s dissemination of the message of Islam, the semantic analyses of Qur’anic words through historical process, the examination of Qur’anic verses that had been used either as testimonial evidences for various purposes or as references to the general understanding of the Qur’an and frequent citations to various subjects of the sciences of Qur’an (‘ulum al-Qur’an). In his historiography, Al-Tabari has adopted a consistent narrative method by giving priority to the chain of transmission in historical events, and at the same time, while interpreting the verses which he used, he has directed his primary attention to the explanation of the context of their topics.In this study, we have observed al-Tabari from three angles: First, al-Tabari as Exegete-Historian, who provides the background of all reports, including the occasions of the revelation of the Qur’anic verses, as a whole. Second, al-Tabari as Pious Believer/ Historian-Exegete, who keeps track of the hostorical events rather with the eye of a believer and evaluates them from the perspective of the Holy Scripture. Third, al-Tabari as Culture-Narrator/ Transmitter, who grasps well the customs and sacred traditions of the society in which he lived, the types of beliefs they were accustomed to, and presents all that he acquired from them, again, from the stand point of the Holy Scripture, and further transmits all the accounts and narratives that came down to him, through the chain of their transmission but without sorting them out.