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| DC Field | Value | Language |
|---|---|---|
| dc.contributor.author | Ethem, Mürsel | en_US |
| dc.contributor.author | Ünsal, Ramazan | - |
| dc.date.accessioned | 2023-11-07T07:50:02Z | - |
| dc.date.available | 2023-11-07T07:50:02Z | - |
| dc.date.issued | 2020 | en_US |
| dc.identifier.uri | https://hdl.handle.net/11499/53663 | - |
| dc.description | KUR'AN'I ANLAMADA İSRÂLİYAT’IN ROLÜ Öz Kur’an’ın muhtevasını anlamak için nüzul döneminin başından itibaren büyük çabaların sarf edildiğini görmekteyiz. Bununla ilgili olarak Kur’an’ın anlaşılması için tefsir usulünde birçok kaynak ve yöntem zikredilmektedir. Söz konusu kaynaklar arasında İsrâiliyat’ın önemli bir yere sahip olduğunu söyleyebiliriz. Genelde İslam, özelde tefsir kaynaklarını incelediğimizde, Hz. Muhammed (SAV) de dâhil olmak üzere, ilk dönemde yaşayan Müslümanlar Kur’an’ı anlama ve yorumlamada çekinmeden İsrâiliyat’a başvurmuşlardır, diyebiliriz. Onlar, İsrâiliyat’a müracaat etmenin herhangi bir olumsuz netice doğuracağı endişesine de kapılmamışlardır. Çünkü vahiy süreci içinde Kur’an, Tevrat ve İncil de mevcut olup, vahiy sürecinin bir bütünüdür. Kur’an, önceki vahiylerde anlatılmış olan konulara mücmel olarak hedefine ve ihtiyaca göre yer vermiştir. İşaret edilen bu konuları anlamak için Tevrat ve İncili bilmek ve onlara müracaat etmek ihtiyaç haline gelmiştir. Asr-ı Saadet döneminden uzaklaşıldıkça İsrâiliyat’la ilgili tutum olumsuz yönde değişmiştir. Tahminen hicri IV. asırdan sonra İsrâiliyat’ın bir terim olarak kullanılmaya başlanması, kanaatimizce, bu dönemlerden itibaren İslam âlimleri tarafından İsrâiliyat ile tefsir arasında da artık ihtiyatlı bir mesafenin/çizginin bulunması kanaatini de oluşturmuştur. Nitekim İslam âlimlerinin İsrâiliyat’la ilgili tutumları genelde olumsuzdur. Buna rağmen belirtmek gerekir ki hemen hemen bütün müfessirler ve Kur’an’ı farklı dillere çeviren ilim erbabı öyle veya böyle İsrâiliyat’tan istifade etmişlerdir. Anahtar Kelimeler: Vahiy, Kur’an, Tefsir, İsrâiliyat, Yahudi Kaynakları. THE ROLE OF ISRA'ILIYYAT IN UNDERSTANDING OF THE QUR'AN Abstract We see that great efforts have been made since the beginning of the period of revelation to understand the contents of the Qur'an. In relation to this, there are many sources and methods mentioned in the tafsir in order to understand the Qur'an. Among the said sources, we can say that Isra’ılıyyat has an important place. When we examine the sources of Islam in general and tafsir in particular, we can say that the first Muslims, including Muhammad (pbuh), resorted to Isra’ılıyyat without hesitation in understanding and interpreting the Qur'an. They did not worry that applying to Isra’ılıyyat would have any negative consequences because the Qur'an, the Torah and the Gospel are also present in the process of revelation, and they are a part of the revelation process. The Qur'an has given place to the above-mentioned revelations according to its purpose and need. In order to understand these issues, it has become necessary to know and apply the Torah and the Gospel. When driven away from the period of al-Asr al-Saadah (Golden Age), attitude towards Isra’ılıyyat changed negatively. The fact that the Isra’ılıyyat term began to be used as an intellectual term , estimated that after Hijri IV, in our opinion, has formed the opinion that there is a cautious distance between Isra’ılıyyat and tafsir by Islamic scholars since these periods. As a matter of fact, the attitudes of Islamic scholars towards Isra’ılıyyat are generally negative. However, it should be noted that almost all the commentators and those who translated the Holy Qur'an into different languages have benefited one way or another from Isra’ılıyyat. Keywords: Revelation, Qur'an, Tafsir, Isra’ılıyyat, Jewish Sources. Summary Allah sent the Holy Quran to be read, understood and made into a lifestyle. As understood by the first addressees since the occasions of revelations period, efforts to understand have been continued and a method has been developed. For this purpose, revelation presents an uninterrupted process from the first prophet to the last prophet, supporting and confirming each other. Since the source of revelation is Allah, there are references to previous books in the Quran. These references make it obligatory to refer to the revelations before the Quran. Recently, especially in the modern period, it has been totally rejected by expressing the concept of Israel to transfer information from previous revelations. However, Israeli information was easily consulted during the time of the birth. Although the first rumors that come to mind with the word Israel are the rumors of Jewish origin, this term is not specific to the Jews, it can be defined as a collection of information used especially in the interpretation of the Quran, from Christianity and other religions. This term was named as Israiliyat because of the fact that the Israeli information is mostly Jewish based on the basis of the rule. While the Quran corrects the distorted parts of the previous revelations, it also confirms some of the information in it. Since the knowledge of Israel is not only Jewish, information was also conveyed from related beliefs before and after the Prophethood. Before the Prophethood, Jahili Arabs had information about religions such as Judaism, Christianity, Magiism, and Sabiism during their trade journeys. Thanks to their trade journeys, they learned about beliefs such as Hinduism, Buddhism and Dehrism, and the introduction of idols to Mecca took place during these trade journeys. When it comes to relations with Jews and Christians, Christianity was one of the most dominant religions in the period of Muhammad. In the Qur'an, it is stated that it is the closest religion to Muslims in terms of love, and information is given about both Christians and their beliefs. The Qur'an tells about Jews’ moral behavior, social status, and the stories of the prophets sent to them. Therefore, it is known that Arabs have extensive knowledge about Judaism and Christianity religions, especially the Bible. Due to this knowledge of the Arabs, some events, idioms and special expressions, especially stories, that are mentioned in the Qur'an are narrated succinctly and briefly. Otherwise, the concise and message-oriented parts of the topics were not conveyed briefly, and the events were explained in a broad way. There are several reasons why the Quran narrates the events and stories before it briefly. One of the features of the Quran is that it is an oral address. In the spoken text, the listener is addressed and only the parts of the events that are wanted to be given are given because the addressee is familiar with the subjects. Another reason is that the addressee knew the previous revelations and heard the events and stories described in these revelations. It is known that even if all the interlocutors do not have the same level of mastery of the stories told from the Bible, they generally master the events and stories in the Qur'an and have no problem understanding them. The Quran presents itself as the approver (musaddik), and even more importantly, the protector (muhaymin) of the revelations before it. As the Companions had more or less information from Israeli information, they did not need this information intensely. However, they applied to Israel especially in the stories that the Quran did not clarify. The Companions and the first two generations that followed them used Israiliyat with all their self-confidence and did not see any harm in this matter. In the modern period, there has been total opposition to Israel. The reason for this is not the narration note, but the evaluation of it in terms of content. While the Quran talks about the nations that preceded it, sometimes the expressions, idioms and expressions they used are also used exactly. Israel needs to be understood in order to understand the transmissions in question properly. In addition, in order to determine the root meanings of the words in the Qur'an, it is necessary to carry out arrhythmic Semantic research. For this, chronological study should be done in determining the meanings attributed to the root in the Jewish holy book, the New Testament and the Quran. Thus, both root meanings will be determined and understanding of the Quran will be easier. | en_US |
| dc.language.iso | tr | en_US |
| dc.rights | info:eu-repo/semantics/openAccess | en_US |
| dc.title | KUR'AN'I ANLAMADA İSRÂLİYAT’IN ROLÜ | en_US |
| dc.type | Article | en_US |
| dc.authorid | 0000-0002-2928-0638 | en_US |
| dc.relation.publicationcategory | Makale - Uluslararası - Editör Denetimli Dergi | en_US |
| item.grantfulltext | open | - |
| item.fulltext | With Fulltext | - |
| item.cerifentitytype | Publications | - |
| item.openairetype | Article | - |
| item.openairecristype | http://purl.org/coar/resource_type/c_18cf | - |
| item.languageiso639-1 | tr | - |
| crisitem.author.dept | 07.01. Basic Islamic Sciences | - |
| Appears in Collections: | İlahiyat Fakültesi Koleksiyonu | |
Files in This Item:
| File | Description | Size | Format | |
|---|---|---|---|---|
| 16 Kuranı-anlamada-İsrailiyyatın-Rolü-pauifd-2020.pdf | 656.2 kB | Adobe PDF | View/Open |
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