{"id":170,"date":"2021-09-13T18:22:21","date_gmt":"2021-09-13T15:22:21","guid":{"rendered":"http:\/\/demo.safirtema.com\/safirblog\/2018\/05\/03\/go-kart-faciasi-kamerada\/"},"modified":"2021-11-29T13:01:39","modified_gmt":"2021-11-29T10:01:39","slug":"ictimai-tefsir-metodu","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/ictimai-tefsir-metodu\/","title":{"rendered":"\u0130\u00e7timai Tefsir Metodu"},"content":{"rendered":"\n<div id=\"toc_container\" class=\"toc_wrap_left no_bullets\"><p class=\"toc_title\">\u0130&ccedil;indekiler<\/p><ul class=\"toc_list\"><li><a href=\"#Ictimai_Tefsir_Metodu\">\u0130\u00e7timai Tefsir Metodu<\/a><\/li><li><a href=\"#Ictimai_Tefsirin_Genel_Ozellikleri\">\u0130\u00e7timai Tefsirin Genel \u00d6zellikleri<\/a><\/li><li><a href=\"#Ekolun_Onculeri_Hayatlari_Dusunceleri_ve_Eserleri\">Ekol\u00fcn \u00d6nc\u00fcleri: Hayatlar\u0131, D\u00fc\u015f\u00fcnceleri ve Eserleri<\/a><ul><li><a href=\"#Muhammed_Abduh_1849-1905\">Muhammed Abduh (1849-1905)<\/a><\/li><li><a href=\"#Muhammed_Resid_Riza_1865-1935\">Muhammed Re\u015fid R\u0131za (1865-1935)<\/a><\/li><li><a href=\"#Ahmet_Mustafa_Meragi_1883-1952\">Ahmet Mustafa Mera\u011fi (1883-1952)<\/a><\/li><li><a href=\"#Seyyid_b_Kutub_b_Ibrahim_b_Huseyin_es-Sirazi_1906-1966\">Seyyid b. Kutub b. \u0130brahim b. H\u00fcseyin e\u015f-\u015eirazi (1906-1966)<\/a><\/li><\/ul><\/li><li><a href=\"#Kaynaklar\">Kaynaklar<\/a><\/li><\/ul><\/div>\n<h2><span id=\"Ictimai_Tefsir_Metodu\"><b>\u0130\u00e7timai Tefsir Metodu<\/b><\/span><\/h2>\n\n\n\n<p>\u0130\u00e7timai tefsir ekol\u00fc son zamanlarda ortaya \u00e7\u0131kan bir okuma metodudur. As\u0131l amac\u0131; Kuran\u2019\u0131 hayat ile b\u00fct\u00fcnle\u015ftirmek ve \u0130slam\u2019\u0131 \u00e7a\u011fa uygun bir \u015fekilde tecdit ve \u0131slah etmektir. Kurucusu M\u0131s\u0131rl\u0131 \u00e2lim Muhammed Abduh\u2019tur (1849-1905).<\/p>\n\n\n\n<p>Bu tefsir metodu Kuran\u2019\u0131n gramer yap\u0131s\u0131 \u00fczerinde detayl\u0131ca durmay\u0131 do\u011fru bulmaz. Daha \u00e7ok inan\u00e7 ve ahlaki i\u00e7erikli ayetlerdeki ruhu bulmaya \u00e7al\u0131\u015f\u0131r. Bu \u015fekilde \u00e7a\u011f\u0131n toplumsal sorunlar\u0131n\u0131 naslar\u0131n \u0131\u015f\u0131\u011f\u0131nda \u00e7\u00f6z\u00fcmlemeyi hedefler. Kuran <a href=\"https:\/\/tr.wikipedia.org\/wiki\/Selef-i_Salihin\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/tr.wikipedia.org\/wiki\/Selef-i_Salihin\">selef-i salihinin<\/a> anlad\u0131\u011f\u0131 gibi anla\u015f\u0131l\u0131p okunmal\u0131d\u0131r. Ancak bu \u015fekilde tekrar hayat bulup, i\u015flerlik kazanabilir. Bu ekol\u00fcn \u00f6nc\u00fcs\u00fc olan Muhammed Abduh\u2019u, Abduh\u2019tan sonra ekol\u00fcn geli\u015fip, sistemle\u015fmesinde katk\u0131s\u0131 olan baz\u0131 ilim ve fikir insanlar\u0131n\u0131 inceleyece\u011fiz. Bundan \u00f6nce ekol\u00fcn genel \u00f6zelliklerine k\u0131saca g\u00f6z atal\u0131m.<\/p>\n\n\n\n<div class=\"wp-block-image is-style-rounded\"><figure class=\"alignright size-large is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Kiraat-Tilavet-Tertil-1024x682.jpg\" alt=\"\" class=\"wp-image-908\" width=\"222\" height=\"147\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Kiraat-Tilavet-Tertil-1024x682.jpg 1024w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Kiraat-Tilavet-Tertil-300x200.jpg 300w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Kiraat-Tilavet-Tertil-768x512.jpg 768w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Kiraat-Tilavet-Tertil-1536x1024.jpg 1536w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Kiraat-Tilavet-Tertil-2048x1365.jpg 2048w\" sizes=\"(max-width: 222px) 100vw, 222px\" \/><\/figure><\/div>\n\n\n\n<h2><span id=\"Ictimai_Tefsirin_Genel_Ozellikleri\"><strong>\u0130\u00e7timai Tefsirin Genel \u00d6zellikleri<\/strong><\/span><\/h2>\n\n\n\n<p>1-Taklitten uzakt\u0131rlar. <a href=\"https:\/\/www.emedrese.com.tr\/blog\/ictihat-nedir\/\" title=\"\u0130\u00e7tihat Nedir?\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130\u00e7tihat <\/a>kap\u0131s\u0131n\u0131n kapanmad\u0131\u011f\u0131n\u0131 hala a\u00e7\u0131k oldu\u011funu iddia ederler.<br>2-<a href=\"https:\/\/islamansiklopedisi.org.tr\/israiliyat\" title=\"https:\/\/islamansiklopedisi.org.tr\/israiliyat\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130sraili <\/a>kaynaklara itibar etmezler. Tefsirde kullan\u0131lmas\u0131na \u015fiddetle kar\u015f\u0131d\u0131rlar.<br>3-Mezhep taassuplar\u0131 yoktur. Tefsirlerinde tek bir mezhep yerine t\u00fcm mezheplere yer verirler. Ayn\u0131 \u00f6l\u00e7\u00fcde de\u011ferlendirirler.<br>4-Yararland\u0131klar\u0131 kaynaklar\u0131n g\u00fcvenilir olmas\u0131na dikkat ederler.<br>5-<a href=\"https:\/\/tr.wikipedia.org\/wiki\/Kozmoloji\" title=\"https:\/\/tr.wikipedia.org\/wiki\/Kozmoloji\" target=\"_blank\" rel=\"noreferrer noopener\">Kozmolojik <\/a>ayetleri, bilimsel <a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=19787#:~:text=Di%C4%9Fer%20bir%20tan%C4%B1ma%20g%C3%B6re%20%E2%80%9C%C4%B0lm%C3%AE,ortaya%20%C3%A7%C4%B1karan%20bir%20tefsir%20t%C3%BCr%C3%BCd%C3%BCr.\" title=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=19787#:~:text=Di%C4%9Fer%20bir%20tan%C4%B1ma%20g%C3%B6re%20%E2%80%9C%C4%B0lm%C3%AE,ortaya%20%C3%A7%C4%B1karan%20bir%20tefsir%20t%C3%BCr%C3%BCd%C3%BCr.\" target=\"_blank\" rel=\"noreferrer noopener\">tefsir metodu<\/a> ile izah ederler. <a href=\"https:\/\/tr.wiktionary.org\/wiki\/pozitif_bilim(ler)\" title=\"https:\/\/tr.wiktionary.org\/wiki\/pozitif_bilim(ler)\" target=\"_blank\" rel=\"noreferrer noopener\">Pozitif bilimlerden<\/a> faydalan\u0131l\u0131rlar.<br>6-Toplumsal meselelerde Kuran menk\u0131belerini \u00f6rnek alarak \u00e7\u00f6zmeyi ama\u00e7larlar.<br>7-Tefsiri salt bir ilmi faaliyet olarak g\u00f6rmezler. \u0130limle u\u011fra\u015f\u0131rken sosyal hayat\u0131 es ge\u00e7mezler.<br>8-<a href=\"https:\/\/islamansiklopedisi.org.tr\/ahad-haber\" title=\"https:\/\/islamansiklopedisi.org.tr\/ahad-haber\" target=\"_blank\" rel=\"noreferrer noopener\">Ahad haberlerin <\/a>h\u00fck\u00fcm \u00e7\u0131karmada kullan\u0131lmas\u0131na kar\u015f\u0131d\u0131rlar.<br>9-<a href=\"https:\/\/www.emedrese.com.tr\/blog\/tevil-nedir\/\" title=\"Tevil Nedir?\" target=\"_blank\" rel=\"noreferrer noopener\">Tevil<\/a>, zahiri manaya ters d\u00fc\u015fse de kabul ederler.<br>10-Akl\u0131, naklin \u00f6n\u00fcnde tutarlar. Akla ve akli verilere \u00e7ok fazla \u00f6nem verirler.<br>11-\u0130cma ile sahihli\u011fi kabul edilen Buhari ve M\u00fcslim\u2019deki kimi hadislerin s\u0131hhatinden \u015f\u00fcphe etmi\u015flerdir. Bu hadislerden kimilerini sahih olmad\u0131\u011f\u0131 gerek\u00e7esiyle itibara almam\u0131\u015flard\u0131r.<\/p>\n\n\n\n<h2><span id=\"Ekolun_Onculeri_Hayatlari_Dusunceleri_ve_Eserleri\"><strong style=\"color: initial;\">Ekol\u00fcn \u00d6nc\u00fcleri: Hayatlar\u0131, D\u00fc\u015f\u00fcnceleri ve Eserleri<\/strong><\/span><\/h2>\n\n\n\n<h3><span id=\"Muhammed_Abduh_1849-1905\"><strong>Muhammed Abduh (1849-1905)<\/strong><\/span><\/h3>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-full\"><img decoding=\"async\" loading=\"lazy\" width=\"214\" height=\"300\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/ihya-4.jpg\" alt=\"\" class=\"wp-image-1944\"\/><\/figure><\/div>\n\n\n\n<p><strong>Hayat\u0131<\/strong><\/p>\n\n\n\n<p>\u0130slam <a href=\"https:\/\/tr.wikipedia.org\/wiki\/%C4%B0slami_modernizm\" title=\"https:\/\/tr.wikipedia.org\/wiki\/%C4%B0slami_modernizm\" target=\"_blank\" rel=\"noreferrer noopener\">modernizminin<\/a>, \u0130slam\u2019\u0131 \u00e7a\u011fda\u015fla\u015ft\u0131rma \u00e7abalar\u0131n\u0131n ilk olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc yerlerden biri de M\u0131s\u0131r\u2019d\u0131r. Bu \u00e7al\u0131\u015fmalar d\u00f6nemin yarg\u0131\u00e7 ve e\u011fitimci konumundaki Muhammed Abduh taraf\u0131ndan ba\u015flat\u0131l\u0131r. \u00d6yle ki bug\u00fcn Abduh \u0130slam\u2019\u0131 \u00e7a\u011fda\u015fla\u015ft\u0131rma \u00e7al\u0131\u015fmalar\u0131n\u0131n ba\u015flat\u0131c\u0131s\u0131 olarak bilinir.<\/p>\n\n\n\n<p>1849 y\u0131l\u0131nda M\u0131s\u0131r\u2019\u0131n Buhayre eyaletine ba\u011fl\u0131 Mahallet\u00fc&#8217;n-Nasr k\u00f6y\u00fcnde do\u011far Abduh. 1862\u2019de babas\u0131n\u0131n te\u015fvikiyle Tanta\u2019ya ilim okumaya gider. K\u0131sa s\u00fcre sonra geri d\u00f6ner. Okumak istemedi\u011fi i\u00e7in 1865 y\u0131l\u0131nda evlenir.<\/p>\n\n\n\n<p>Evlendikten bir s\u00fcre sonra yine babas\u0131n\u0131n te\u015fvikiyle Tanta\u2019ya ilim tahsili i\u00e7in gitmeye karar verir. Yol \u00fcst\u00fcnde K\u00fcneyse kasabas\u0131nda babas\u0131n\u0131n yak\u0131nlar\u0131ndan olan \u015eeyh Dervi\u015f H\u0131z\u0131r\u2019la g\u00f6r\u00fc\u015f\u00fcr. Hat\u0131rat\u0131nda belirtti\u011fi \u00fczere bu g\u00f6r\u00fc\u015fme hayat\u0131nda bir d\u00f6n\u00fcm noktas\u0131 te\u015fkil eder. \u00c7\u00fcnk\u00fc hayat\u0131n\u0131n sonuna kadar s\u00f6nmeyecek olan ilim ate\u015fi ilk olarak o g\u00f6r\u00fc\u015fmede k\u0131v\u0131lc\u0131mlan\u0131r.<\/p>\n\n\n\n<p>Tanta\u2019da ilim faaliyetlerine ba\u015flar. Daha sonra Kahire\u2019ye giderek Ezher Medresesine kaydolur. Bu d\u00f6nemde okuldaki hocalar\u0131n\u0131 yetersiz bulur ve kendi okumalar yapmaya ba\u015flar. Arad\u0131\u011f\u0131 her \u015feyi onda buldu\u011funu s\u00f6yledi\u011fi Efgani (1838-1897) 1871\u2019de M\u0131s\u0131r\u2019a gelir ve ondan kelam, felsefe, riyaziye dersleri almaya ba\u015flar. Yine onun y\u00f6nlendirmesi ile sosyal ve siyasal meselelerle u\u011fra\u015fmaya karar verir. 1878\u2019de Ezher\u2019de \u00f6\u011fretim \u00fcyeli\u011fine ba\u015flar. Tevfik Pa\u015fa (1852-1892) d\u00f6neminde e\u011fitim faaliyetlerini denetlemek \u00fczere kurulan y\u00fcksek meclise \u00fcye tayin edilir.<\/p>\n\n\n\n<p>1882\u2019de baz\u0131 siyasi gerek\u00e7elerle \u00fc\u00e7 y\u0131l s\u00fcrg\u00fcn cezas\u0131na \u00e7arpt\u0131r\u0131l\u0131r. Ve Beyrut\u2019a g\u00f6nderilir. 1883\u2019te Efgani\u2019nin daveti \u00fczerine Paris\u2019e gider. Onunla beraber \u201c<a href=\"https:\/\/islamansiklopedisi.org.tr\/el-urvetul-vuska--dergi\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/el-urvetul-vuska--dergi\">Urvet\u00fc\u2019l-Vuska<\/a>\u201dy\u0131 \u00e7\u0131karmaya ba\u015flar. 1884\u2019te Tunus\u2019a ge\u00e7er ve Efgani\u2019den farkl\u0131 bir yol izlemeye karar verir. Oradan tekrar Beyrut\u2019a d\u00f6ner. Burada daha \u00e7ok e\u011fitim, k\u00fclt\u00fcr, d\u00fc\u015f\u00fcnce konular\u0131na vurgu yapmaya ve diyalog meselelerine e\u011filmeye ba\u015flar. Sultaniye Medresesini \u0131slah eder ve orada hocal\u0131k yapmaya ba\u015flar.<\/p>\n\n\n\n<p>1889\u2019da M\u0131s\u0131r\u2019a d\u00f6ner. Siyasi faaliyetlerden el etek \u00e7eker. H\u00fck\u00fcmete kar\u015f\u0131 yumu\u015fak bir tav\u0131r tak\u0131n\u0131r. Yabanc\u0131 hukuk kitaplar\u0131n\u0131 okumak i\u00e7in Frans\u0131zca \u00f6\u011frenir. Y\u0131lsonlar\u0131nda yurt d\u0131\u015f\u0131na yapt\u0131\u011f\u0131 gezilerle dilini geli\u015ftirir. 1895 y\u0131l\u0131nda Ezher \u0130dare Meclisine \u00fcye tayin edilir. 1899\u2019da M\u0131s\u0131r m\u00fcft\u00fcs\u00fc olur. Bir\u00e7ok \u0131slahat ve reform \u00e7al\u0131\u015fmalar\u0131nda bulunur. Hidiv Abbas\u2019\u0131n (1874-1944) Ezher \u0131slahat program\u0131n\u0131 sekteye u\u011fratan faaliyetlerinden \u00f6t\u00fcr\u00fc Ezher idare Meclisi \u00fcyeli\u011finden istifa eder. Ayn\u0131 y\u0131l hastalan\u0131r ve hava de\u011fi\u015fimi i\u00e7i gitti\u011fi \u0130skenderiye\u2019de vefat eder.<\/p>\n\n\n\n<p><strong>D\u00fc\u015f\u00fcnce Yap\u0131s\u0131<\/strong><\/p>\n\n\n\n<p>Abduh\u2019un en temel d\u00fc\u015f\u00fcncelerinden birisi; dinin taklit zincirinden kurtar\u0131lmas\u0131 ve hen\u00fcz ihtilaflar\u0131n \u00e7\u0131kmad\u0131\u011f\u0131 d\u00f6nemde Selef\u2019in anlad\u0131\u011f\u0131 metotla ve ilk kaynaklar\u0131ndan hareketle anla\u015f\u0131lmas\u0131 gerekti\u011fidir. \u0130tikad\u0131 <a href=\"https:\/\/islamansiklopedisi.org.tr\/asr-i-saadet\" title=\"https:\/\/islamansiklopedisi.org.tr\/asr-i-saadet\" target=\"_blank\" rel=\"noreferrer noopener\">asr-\u0131 saadette<\/a> oldu\u011fu gibi saf hale getirmenin yan\u0131 s\u0131ra ak\u0131l ve ilimle ili\u015fkisini g\u00fc\u00e7lendirerek de\u011fi\u015fen d\u00fcnya \u015fartlar\u0131nda dinin rol\u00fcn\u00fc tekrar etkinle\u015ftirmeyi ama\u00e7layan Abduh kelam ekolleri aras\u0131ndaki <a href=\"https:\/\/tr.wikipedia.org\/wiki\/%C4%B0lahiyat\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/tr.wikipedia.org\/wiki\/%C4%B0lahiyat\">teolojik <\/a>ihtilaflar\u0131 ve teorik tart\u0131\u015fmalar \u00fczerinde durmay\u0131 gereksiz bulur.<\/p>\n\n\n\n<p>Allah\u2019\u0131n zat\u0131 yerine mahl\u00fbkat\u0131 \u00fczerine d\u00fc\u015f\u00fcnmenin dinin emrine ve insanl\u0131\u011f\u0131n ihtiya\u00e7lar\u0131na daha uygun oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr. Duyular d\u0131\u015f\u0131nda ba\u015fka bilgi kayna\u011f\u0131n\u0131n oldu\u011funa inanmayan ki\u015fi ve ak\u0131mlar\u0131 ele\u015ftirir. Ona g\u00f6re dine inanmak sorumluluk gerektirir. \u00c7\u00fcnk\u00fc din ki\u015finin nefsani arzular\u0131n\u0131 ve iradesini k\u0131s\u0131tlar. B\u00f6yle bir sorumlulu\u011fu y\u00fcklenmek istemeyen kimse de dinin gereklili\u011fine inanmaz. H\u00e2lbuki din toplumun b\u00fcy\u00fck bir ihtiyac\u0131n\u0131 kar\u015f\u0131lamaktad\u0131r. Bir ba\u015fka ifade toplumun dine olduk\u00e7a fazla ihtiyac\u0131 vard\u0131r.<\/p>\n\n\n\n<p>Abduh\u2019a g\u00f6re kader \u00fczerinde tart\u0131\u015fmaya gerek yoktur. Ona g\u00f6re fiiller <a href=\"https:\/\/islamansiklopedisi.org.tr\/kesb--kelam\" title=\"https:\/\/islamansiklopedisi.org.tr\/kesb--kelam\" target=\"_blank\" rel=\"noreferrer noopener\">kesb <\/a>ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/ihtiyar\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/ihtiyar\">ihtiyar <\/a>ile ger\u00e7ekle\u015fir. Baz\u0131lar\u0131 onu bu g\u00f6r\u00fc\u015f\u00fcnden \u00f6t\u00fcr\u00fc Neo-Mutezileci\u011fin kurucusu olarak tan\u0131mlar.<\/p>\n\n\n\n<p>Ona g\u00f6re tefsirlerde Kuran\u2019\u0131n ruhuna uymayan yorumlar ve yanl\u0131\u015f bilgiler mevcuttur. Vahiy mesaj\u0131 gramer kaideleri ve m\u00fcfessirlerin yorumlar\u0131 alt\u0131nda kaybolmu\u015f durumdad\u0131r. \u00d6l\u00fclere ve hastalara okunan bir kitap haline getirilmi\u015ftir. H\u00e2lbuki Kuran halk\u0131n ilmi ve ahlaki seviyesini y\u00fckseltmek i\u00e7timai durumlar\u0131n\u0131 d\u00fczeltmek i\u00e7in n\u00fczul olmu\u015ftur.<\/p>\n\n\n\n<p>Abduh g\u00fcn\u00fcn ihtiya\u00e7lar\u0131na g\u00f6re k\u0131smi tefsirlerin yaz\u0131lmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcr. O Kuran ve bilim aras\u0131n\u0131 uzla\u015ft\u0131rmaya \u00e7al\u0131\u015f\u0131r. D\u00f6nemin bilimsel verilerini tefsir yaparken s\u0131kl\u0131kla kullan\u0131r. Tabiat\u00fcst\u00fc varl\u0131klar\u0131 ve olaylar\u0131 ak\u0131l s\u00fczgecinden ge\u00e7irir. \u00d6rne\u011fin cinleri bir \u00e7e\u015fit mikrop olarak anlar. Ebrehe ordusunu yok eden ebabil ku\u015flar\u0131n\u0131n vir\u00fcs ta\u015f\u0131yan sinekler oldu\u011funu iddia eder. \u0130nsanl\u0131\u011f\u0131n sadece Hz. \u00c2dem\u2019den de\u011fil farkl\u0131 insan t\u00fcrlerinden t\u00fcremi\u015f olabilece\u011fini ve Hz. Meryem\u2019in \u0130sa\u2019y\u0131 babas\u0131z do\u011furmas\u0131n\u0131 ilahi m\u00fcjdenin onun \u00fczerinde olu\u015fturdu\u011fu psikolojiyle ili\u015fkili oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/mutesabih\" title=\"https:\/\/islamansiklopedisi.org.tr\/mutesabih\" target=\"_blank\" rel=\"noreferrer noopener\">M\u00fcte\u015fabih <\/a>ayetleri insan\u0131n d\u00fc\u015f\u00fcnce alan\u0131n\u0131 geni\u015fletmek gayesine matuf olu\u011funu d\u00fc\u015f\u00fcn\u00fcr ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/gayb\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/gayb\">gaybi <\/a>konular\u0131n tevilinde bir problem g\u00f6rmez. Ona g\u00f6re tekrardan i\u00e7tihat kap\u0131s\u0131n\u0131n aralanmas\u0131 ve kolektif \u00e7al\u0131\u015fmalar yap\u0131lmas\u0131 gerekmektedir. Tek bir mezhebe ba\u011fl\u0131 kalmay\u0131 tutarl\u0131 g\u00f6rmemektedir. M\u00fcft\u00fcl\u00fc\u011f\u00fc d\u00f6neminde mezhepler \u00fcst\u00fc fetvalar verdi\u011fi i\u00e7in d\u00f6nemin ulemas\u0131 taraf\u0131ndan tenkit edilmi\u015ftir.<\/p>\n\n\n\n<p>Kendisi <a href=\"https:\/\/islamansiklopedisi.org.tr\/sazeliyye\" title=\"https:\/\/islamansiklopedisi.org.tr\/sazeliyye\" target=\"_blank\" rel=\"noreferrer noopener\">\u015eazeliye <\/a>tarikat\u0131na m\u00fcntesiptir. Fakat tarikatlar\u0131n cehri zikir, \u015feyhten el alma gibi ayin ve uygulamalar\u0131n\u0131 <a href=\"https:\/\/islamansiklopedisi.org.tr\/tevessul\" title=\"https:\/\/islamansiklopedisi.org.tr\/tevessul\" target=\"_blank\" rel=\"noreferrer noopener\">tevess\u00fcl<\/a>, <a href=\"https:\/\/islamansiklopedisi.org.tr\/hulul\" title=\"https:\/\/islamansiklopedisi.org.tr\/hulul\" target=\"_blank\" rel=\"noreferrer noopener\">hulul <\/a>gibi ayk\u0131r\u0131 d\u00fc\u015f\u00fcncelerini tenkide tabi tutar. Bas\u0131n yay\u0131n sorumlusu oldu\u011fu y\u0131llarda \u0130bn\u00fc\u2019l Arabi\u2019nin (\u00f6.638\/1240) Futuhat\u00fc\u2019l-Mekkiyye\u2019sini sadece alanla ilgili kimselerin anlayabilece\u011fi d\u00fc\u015f\u00fcncesi ile bas\u0131m\u0131na izin vermemi\u015ftir. Filozoflar\u0131n k\u00e2inat\u0131 anlama ve anlamland\u0131rma \u00e7abalar\u0131n\u0131 takdir etmesinin yan\u0131 s\u0131ra Aristo ve Platon felsefesiyle \u00e7ok me\u015fgul olmalar\u0131n\u0131 tenkide tabi tutmu\u015ftur.<\/p>\n\n\n\n<p>Muhammed Abduh, \u0130slam toplumunu \u00e7a\u011fda\u015fla\u015ft\u0131racak ve gelece\u011fe ta\u015f\u0131yacak hem iyi din e\u011fitimi alm\u0131\u015f hem de d\u00f6nemin bilimsel verileri ile donanm\u0131\u015f yeni bir neslin yeti\u015fece\u011fine her zaman inanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p><strong>Eseri: el-Menar<\/strong><\/p>\n\n\n\n<p>el-Menar ilk etapta haftal\u0131k olarak \u00e7\u0131kan, ard\u0131ndan ayl\u0131k olarak yay\u0131nlanmaya ba\u015flayan bir dergidir. D\u00f6neminin dergilerinden farkl\u0131 bir muhtevaya, bak\u0131\u015f a\u00e7\u0131s\u0131na ve y\u00f6nelime sahiptir. el-Menar\u2019a \u00f6zg\u00fcr bir yay\u0131n organ\u0131 demek yanl\u0131\u015f olmayacakt\u0131r. Cemaleddin Efgani, Abdurrahman el-Kevakibi (1854-1902), Muhammed Abduh, Cemaleddin el-Kas\u0131mi (1866-1914) gibi \u00f6nemli isimlerin kalem tuttu\u011fu, zaman\u0131n en fazla ses getiren yay\u0131n\u0131d\u0131r.<\/p>\n\n\n\n<p>Muhammed Abduh bu mecran\u0131n sadece bir yazar\u0131 de\u011fil, ayn\u0131 zamanda fikir babas\u0131 ve \u00f6nc\u00fclerindendir. Dergide tefsir notlar\u0131n\u0131 payla\u015fm\u0131\u015f hat\u0131r\u0131 say\u0131l\u0131r bir kaynak olu\u015fturmu\u015ftur. Abduh\u2019un kendisine ait m\u00fcstakil bir tefsir kitab\u0131 bulunmamaktad\u0131r. Bu sebeple onun fikirlerini kaleme ald\u0131\u011f\u0131 Menar\u2019\u0131 burada zikrettik. Daha sonralar\u0131 talebesi Re\u015fid R\u0131za taraf\u0131ndan bu yaz\u0131lar de\u011ferlendirilecek ve kendi katk\u0131lar\u0131yla bir kitap haline getirilecektir. Fakat ekol\u00fcn geli\u015fmesine sa\u011flam\u0131\u015f oldu\u011fu katk\u0131lar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurdu\u011fumuzda hat\u0131r\u0131 say\u0131l\u0131r bir k\u0131ymete sahip oldu\u011funu ifade edebiliriz.<\/p>\n\n\n\n<h3><span id=\"Muhammed_Resid_Riza_1865-1935\"><strong>Muhammed Re\u015fid R\u0131za (1865-1935)<\/strong><\/span><\/h3>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-full is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Ictimai-Tefsir-1.jpg\" alt=\"\" class=\"wp-image-2006\" width=\"244\" height=\"341\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Ictimai-Tefsir-1.jpg 300w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Ictimai-Tefsir-1-215x300.jpg 215w\" sizes=\"(max-width: 244px) 100vw, 244px\" \/><\/figure><\/div>\n\n\n\n<p><strong>Hayat\u0131<\/strong><\/p>\n\n\n\n<p>1865 y\u0131l\u0131n\u0131n 18 Ekiminde bug\u00fcnk\u00fc L\u00fcbnan s\u0131n\u0131rlar\u0131nda kalan Trablus\u015fam yak\u0131nlar\u0131ndaki Kalemun\u2019da d\u00fcnyaya gelir. Re\u015fid R\u0131za evvela Trablus R\u00fc\u015fdiyesi\u2019nde tahsil g\u00f6r\u00fcr. Akabinde m\u00fcfredat\u0131nda modern bilimlerin de bulundu\u011fu Medreset\u00fc\u2019l-Vataniye\u2019de okur. M\u00fcstakil \u00e7al\u0131\u015fmalar da bulunur. Kendisini yeti\u015ftirmeye \u00e7al\u0131\u015f\u0131r. Bu s\u00fcrede \u00f6zellikle <a href=\"https:\/\/www.emedrese.com.tr\/blog\/kis-aylarinda-istanbulda-yapilabilecek-4-aktivite\/\" title=\"\u0130mam Gazali\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130mam-\u0131 Gazali<\/a>\u2019nin (\u00f6.505\/1111) \u0130hya-u Ulumi\u2019d-din adl\u0131 eserinin \u00fczerinde durur.<\/p>\n\n\n\n<p>Cemaleddin Afgani ve Muhammed Abduh\u2019un \u00e7\u0131karm\u0131\u015f oldu\u011fu Urvet\u00fc\u2019l-V\u00fcska adl\u0131 dergiyi ke\u015ffeder. Bu onun d\u00fc\u015f\u00fcn ser\u00fcveninin d\u00f6n\u00fcm noktas\u0131 olur. Efgani ile g\u00f6r\u00fc\u015femese de 1882 y\u0131l\u0131nda Muhammed Abduh ile g\u00f6r\u00fc\u015fme f\u0131rsat\u0131 bulur. O s\u0131rada Abduh L\u00fcbnan\u2019da s\u00fcrg\u00fcndedir.<\/p>\n\n\n\n<p>Muhammed Abduh Paris d\u00f6n\u00fc\u015f\u00fc Beyrut\u2019a yerle\u015fir. Burada dersler verir. 1889 y\u0131l\u0131na kadar burada Abduh\u2019un derslerine kat\u0131l\u0131r. Daha sonra M\u0131s\u0131r\u2019a gider ve \u0131slahat faaliyetlerine ba\u015flar. Abduh\u2019un vefat\u0131ndan sonra siyasetle daha fazla me\u015fgul olmaya ba\u015flar. Farkl\u0131 \u00fclkelere seyahatler yapar. Pek \u00e7ok ilmi ve siyasi faaliyette bulunur. 1935 y\u0131l\u0131n\u0131n 23 A\u011fustos\u2019unda S\u00fcvey\u015f seyahati d\u00f6n\u00fc\u015f\u00fc vefat eder.<\/p>\n\n\n\n<p><strong>D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n\n\n\n<p>Re\u015fid R\u0131za Muhammed Abduh\u2019un ba\u015flatt\u0131\u011f\u0131 \u00e7izgiyi devam izleyerek dinin ve dini ilimlerin \u0131slahat\u0131 i\u00e7in \u00e7al\u0131\u015fmalar yapar. Islahat faaliyetlerinde bulunur. Her \u015feyden evvel sa\u011flam bir Arap\u00e7aya inan\u0131rd\u0131. Gelenekten beslenerek \u00e7a\u011fa ayak uydurularak yap\u0131lan i\u00e7tihat ve tecdidin \u0130slam toplumlar\u0131na canl\u0131l\u0131k ve yeni bir ruh getirece\u011fini iddia ederdi. Mezhep ba\u011f\u0131ml\u0131l\u0131\u011fa kar\u015f\u0131yd\u0131.<\/p>\n\n\n\n<p>Ona g\u00f6re tabiat kanunlar\u0131 de\u011fi\u015ftirilemez fakat dini kanunlar de\u011fi\u015ftirilebilir. Bu sebeple dini do\u011faya, de\u011fi\u015fmeyene uygun yorumlamak esast\u0131r. Bunun yan\u0131 s\u0131ra Kuran\u2019\u0131n evrensel \u00e7a\u011fr\u0131s\u0131n\u0131n tazeli\u011fini her daim korudu\u011funu savunmu\u015ftur. Zira \u0130slam f\u0131tri bir dindir her \u00e7a\u011fa ve insana hitap edecek potansiyele sahiptir.<\/p>\n\n\n\n<p>Re\u015fid R\u0131za Kuran\u2019\u0131n hedeflerini on maddede toplar:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><em>-Dinin temel erk\u00e2n\u0131n\u0131 ortaya koymak<\/em><br><em>-\u0130nsanlara ilahi mesaj\u0131 iletmek<\/em><br><em>-Taklitten korumak<\/em><br><em>-Toplumun \u0131slah\u0131n\u0131 ger\u00e7ekle\u015ftirmek<\/em><br><em>-\u0130dari konularda yol g\u00f6stermek<\/em><br><em>-Mali meselelerde adaleti g\u00f6stermek<\/em><br><em>-Kad\u0131nlar ve t\u00fcm insanl\u0131\u011fa haklar\u0131n\u0131n verilmesini sa\u011flamak<\/em><br><em>-K\u00f6leli\u011fe son vermek<\/em><\/p><\/blockquote>\n\n\n\n<p>Son olarak Re\u015fid R\u0131za tasavvufu reddetmese de tasavvufa dair pek \u00e7ok kavram ve uygulamay\u0131 hurafe oldu\u011fu gerek\u00e7esiyle reddetmektedir. Rab\u0131ta, tevess\u00fcl gibi baz\u0131 unsurlar\u0131 <a href=\"https:\/\/islamansiklopedisi.org.tr\/vahdet-i-vucud\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/vahdet-i-vucud\">vahdet-i v\u00fccud<\/a> gibi nazariyeleri bat\u0131l ve uydurma oldu\u011fu gerek\u00e7esiyle ink\u00e2r eder. Ve tasavvufu saf bir \u015fekilde nefsi terbiye olarak g\u00f6r\u00fcr.<\/p>\n\n\n\n<p><strong>Eseri: Tefsiru\u2019l-Menar<\/strong><\/p>\n\n\n\n<p>Tefsiru\u2019l-Menar di\u011fer ad\u0131yla Tefsiru\u2019l-Kurani\u2019l Azim, Re\u015fid R\u0131za\u2019n\u0131n yar\u0131m kalan eserinin ad\u0131d\u0131r. \u00d6l\u00fcm\u00fcne kadar Muhammed Abduh\u2019un Menar\u2019da yazm\u0131\u015f oldu\u011fu tefsir notlar\u0131ndan faydalanm\u0131\u015f, \u00f6l\u00fcm\u00fcnden sonra kendi g\u00f6r\u00fc\u015fleri ile eseri olu\u015fturmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Eser 12 c\u00fcz\u00fc muhtevi 12 cilttir. Eserini tamamlayamadan vefat etmi\u015ftir.<\/p>\n\n\n\n<p>Re\u015fid R\u0131za, zaman\u0131n ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layan ve \u00e7a\u011f\u0131n sorular\u0131na cevaplar veren bir tefsir \u00e7al\u0131\u015fmas\u0131n\u0131n yap\u0131lmas\u0131n\u0131 zorunlu g\u00f6rmekteydi. Bu sebeple Muhammed Abduh\u2019uEzher\u2019de tefsir dersleri vermeye ikna eden de oydu. Tefsiru\u2019l-Menar, bir noktada Muhammed Abduh\u2019un ba\u015flatt\u0131\u011f\u0131 \u00e7izginin bir devam\u0131d\u0131r. Ve tefsirin ismi de Menar dergisine at\u0131f i\u00e7in verilmi\u015ftir.<\/p>\n\n\n\n<h3><span id=\"Ahmet_Mustafa_Meragi_1883-1952\"><strong>Ahmet Mustafa Mera\u011fi (1883-1952)<\/strong><\/span><\/h3>\n\n\n\n<p><strong>Hayat\u0131<\/strong><\/p>\n\n\n\n<p>M\u0131s\u0131r\u2019\u0131n Said b\u00f6lgesindeki Circa\u2019ya ba\u011fl\u0131 Mera\u011fa k\u00f6y\u00fcnde do\u011far. \u0130lk\u00f6\u011frenimini Mera\u011fa\u2019da tamamlar, yine burada Kuran\u2019\u0131 ezberler. 1897 senesinde Ezher\u2019de e\u011fitimine ba\u015flar. Ve Muhammed Abduh\u2019un da i\u00e7erisinde bulundu\u011fu pek \u00e7ok k\u0131ymetli ilim adam\u0131ndan ilim tahsil eder. Ezher\u2019deki e\u011fitimini tamamlamadan Kahire Daru\u2019l-Ulumu\u2019na ge\u00e7er. 1909\u2019da buradan mezun olur. Hayat\u0131n\u0131n bundan sonraki d\u00f6neminde pek \u00e7ok kurumda bulunur ve pek \u00e7ok talebe yeti\u015ftirir.<\/p>\n\n\n\n<p><strong>D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n\n\n\n<p>Mera\u011fi\u2019nin yazm\u0131\u015f oldu\u011fu 30 ciltlik tefsir kitab\u0131 olan Tefsiru\u2019l-Mera\u011fi i\u00e7timai-edebi tefsir ekol\u00fcne ait bir eser olarak kabul edilmektedir. Muhammed Abduh ve Re\u015fid R\u0131za \u00e7izgisinde bir d\u00fc\u015f\u00fcnceye sahip oldu\u011fu iddia edilir. Tefsirinde de Tefsiru\u2019l-Menar\u2019dan pek \u00e7ok n\u00e2kile rastlanmaktad\u0131r. Bunun yan\u0131 s\u0131ra k\u00e2inat\u0131n yarat\u0131lmas\u0131 ve buna benzer konularda ilmi tefsir ekol\u00fcne ba\u011fl\u0131 kalarak bilimsel verilerden faydalanm\u0131\u015ft\u0131r. Bu \u00e7er\u00e7evede baz\u0131 mucizeleri maddi sebeplerle a\u00e7\u0131klama gayretinde bulunmu\u015ftur.<\/p>\n\n\n\n<p><strong>Eseri: Tefsiru\u2019l-Mera\u011fi<\/strong><\/p>\n\n\n\n<p>Kuran\u2019\u0131n her c\u00fcz\u00fc i\u00e7in ayr\u0131 bir cilt ayr\u0131lm\u0131\u015ft\u0131r. Rivayet tefsirlerinden s\u0131k\u00e7a faydalan\u0131l\u0131rken, Re\u015fid R\u0131za ve Abduh\u2019un fikirlerinden de yararlan\u0131lm\u0131\u015ft\u0131r. Bilimsel tefsir metodunun da kendisini de bu hacimli tefsir, i\u00e7timai tefsir kaynaklar\u0131 i\u00e7inde say\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<h3><span id=\"Seyyid_b_Kutub_b_Ibrahim_b_Huseyin_es-Sirazi_1906-1966\"><strong>Seyyid b. Kutub b. \u0130brahim b. H\u00fcseyin e\u015f-\u015eirazi (1906-1966)<\/strong><\/span><\/h3>\n\n\n\n<p><strong>Hayat\u0131<\/strong><\/p>\n\n\n\n<p>1906 y\u0131l\u0131n\u0131n 9 Ekiminde M\u0131s\u0131r\u2019\u0131n Asyut vilayetine ba\u011fl\u0131 Mu\u015fa k\u00f6y\u00fcnde do\u011far. \u0130lk e\u011fitimini k\u00f6y\u00fcnde al\u0131r. 1926\u2019da \u00f6\u011fretmen okulundan mezun olur. \u0130ki y\u0131l sonra Daru\u2019l-Ulum\u2019a kaydolur. 1933\u2019te mezun olur. 6 y\u0131l kadar ilkokul \u00f6\u011fretmenli\u011fi yapar.<\/p>\n\n\n\n<p>1947\u2019den itibaren el-Alem\u00fc\u2019l-Arabi dergisini \u00e7\u0131karmaya ba\u015flar. 1948 y\u0131l\u0131nda siyasi \u00fcslubu sebebiyle dergi kapat\u0131l\u0131r. Ayn\u0131 y\u0131l ara\u015ft\u0131rma yapmak maksad\u0131yla olu\u015fturulan bir heyetle beraber New York\u2019a g\u00f6nderilir. 150\u2019de Amerika\u2019dan d\u00f6ner. Maarif Bakanl\u0131\u011f\u0131 murak\u0131pl\u0131\u011f\u0131na ba\u015flar. \u0130ki y\u0131l sonra bu g\u00f6revinden istifa eder.<\/p>\n\n\n\n<p>1953 y\u0131l\u0131nda \u0130hvan-\u0131 M\u00fcslimin\u2019e \u00fcye olur. 1954\u2019te te\u015fkilat kapat\u0131l\u0131r ve \u00fcyeler tutuklan\u0131r. Fakat protesto edilen h\u00fck\u00fcmet tutuklanan \u00fcyeleri serbest b\u0131rak\u0131r. 1954\u2019\u00fcn Ekiminde Cemal Abd\u00fcnnas\u0131r\u2019a kar\u015f\u0131 giri\u015filen suikasttan \u0130hvan te\u015fkilat\u0131 sorumlu tutulur. T\u00fcm te\u015fkilat y\u00f6neticileriyle beraber Kutub da tutuklan\u0131r. Ve 15 y\u0131l hapse mahk\u00fbm edilir. 10 sonra baz\u0131 sebeplerle serbest b\u0131rak\u0131l\u0131r.<\/p>\n\n\n\n<p>Tahliye edilmesinden hemen sonra te\u015fkilat\u0131 tekrar canland\u0131rmak ister. Bu y\u00fczden 1965\u2019te tekrar tutuklan\u0131r. Uzun yarg\u0131 s\u00fcrecinin sonunda idam h\u00fckm\u00fcn\u00fc giyer. 28 A\u011fustos 1966\u2019da cezas\u0131 infaz edilir ve cesedi gizli bir yere g\u00f6m\u00fcl\u00fcr.<\/p>\n\n\n\n<p><strong>D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n\n\n\n<p>Seyyid Kutub \u00e7ok y\u00f6nl\u00fc bir ki\u015filiktir. Gazeteci, edebiyat\u00e7\u0131, aktivist gibi pek \u00e7ok kimli\u011fe sahip de\u011ferli bir \u015fahsiyettir. Bu sebeple biz onun devlet, millet, siyaset ba\u011flam\u0131ndaki fikirlerinden \u00e7ok \u0130slam ve Kuran eksenindeki fikir ve g\u00f6r\u00fc\u015flerini \u00f6zetleyece\u011fiz.<\/p>\n\n\n\n<p>Seyyid Kutub \u0130slam medeniyetini farkl\u0131 medeniyetlerin temelinde y\u00fckselen bit yap\u0131 olarak g\u00f6r\u00fcr. Ona g\u00f6re \u0130slam medeniyeti Yunan\u2019\u0131n tesirindedir. Ve zarar g\u00f6rm\u00fc\u015ft\u00fcr. Bu sebeple yabanc\u0131 etkilerden ar\u0131nmal\u0131, \u00f6z benli\u011fine tekrar kavu\u015fturulmal\u0131d\u0131r.<\/p>\n\n\n\n<p>Kutub t\u0131pk\u0131 Mevdudi (1903-1979) gibi ul\u00fbhiyet anlay\u0131\u015f\u0131na ba\u011fl\u0131 bir h\u00e2kimiyet anlay\u0131\u015f\u0131 olu\u015fturmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u00d6zellikle \u201ch\u00e2kimiyet\u201d \u201ccahiliyet\u201d kavramlar\u0131 \u00fczerinde durmu\u015ftur. T\u00fcm kullar e\u015fittir ve onlar \u00fczerinde yaln\u0131z Allah h\u00fck\u00fcm sahibidir.<\/p>\n\n\n\n<p>Cihat kavram\u0131 da onun d\u00fc\u015f\u00fcncesinde \u00f6nemli bir yerdedir. Zira bug\u00fcn cihat modern cahiliyeye kar\u015f\u0131 verilen m\u00fccadeledir.&nbsp; \u0130nsan\u0131n \u00f6zg\u00fcrle\u015fmesinin iki yolu; tebli\u011f ve cihatt\u0131r.<\/p>\n\n\n\n<p>Kutub\u2019un bu fikirlere sahip olu\u015fu ve bu fikirlerini en \u00f6nemli eserlerinden biri olan Fi Z\u0131lali\u2019l Kuran adl\u0131 eserinde i\u015flemesi onu i\u00e7timai tefsir ekol\u00fc i\u00e7erisinde incelememizi m\u00fcmk\u00fcn k\u0131l\u0131yor. Fakat Kutub\u2019un fikirlerine daha genel bir perspektifle yakla\u015f\u0131ld\u0131\u011f\u0131nda onun i\u00e7timai ekolden \u00e7ok neo-selefi \u00e7izgiye daha yak\u0131n oldu\u011fu g\u00f6r\u00fclecektir.<\/p>\n\n\n\n<p><strong>Eseri: Fi Zilali\u2019l-Kuran<\/strong><\/p>\n\n\n\n<p>Fi Zilal, ilk etapta bir kitap olarak tasarlanm\u0131\u015f de\u011fildir. Seyyid Kutup, Kur\u2019an tefsiri yapmak yerine \u00e7a\u011f\u0131n meselelerini, olaylar\u0131n\u0131 Kuran \u0131\u015f\u0131\u011f\u0131nda de\u011ferlendirmeyi istemi\u015fti. Fakat bu meyanda kaleme ald\u0131\u011f\u0131 makaleler zamanla ilgi g\u00f6rm\u00fc\u015f, o da ayn\u0131 usul\u00fc takip ederek bir tefsir kitab\u0131 olu\u015fturmay\u0131 ama\u00e7lam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>Her c\u00fcz\u00fcn bir ciltte yap\u0131lmas\u0131 planlanm\u0131\u015ft\u0131r. Bu \u015fekilde tefrika edilmeye ba\u015flanm\u0131\u015ft\u0131r. Fakat \u00e7ok k\u0131sa s\u00fcre sonra Seyyid Kutup ve arkada\u015flar\u0131 tutuklanm\u0131\u015f, tefsir \u00e7al\u0131\u015fmalar\u0131 sekteye u\u011framaya ba\u015flam\u0131\u015ft\u0131r. Ne var ki eser yar\u0131m kalmam\u0131\u015f tamamlanabilmi\u015ftir. 27. c\u00fcze kadar edebi bir boyutta kaleme al\u0131nan kitap, sonraki c\u00fczlerde m\u00fcellifin net g\u00f6r\u00fc\u015fleriyle \u015fekillenmeye ba\u015flam\u0131\u015ft\u0131r. Bu sebeple son c\u00fczlerdeki farkl\u0131 tutum, eseri \u00e7a\u011fda\u015f tefsirler i\u00e7inde saymam\u0131z\u0131 gerektirmektedir.<\/p>\n\n\n\n<p>Yar\u0131s\u0131ndan fazla hapiste kaleme al\u0131nan eser, rivayet tefsirlerinden faydalanmakla birlikte daha \u00e7ok Kuran\u2019\u0131 Kuran\u2019la tefsir etme yolunu tutmaktad\u0131r. Ayr\u0131ca zay\u0131f ve mevzu hadislerin de mevcudiyeti dikkat \u00e7ekmektedir.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in yaz\u0131 tavsiyesi: &#8220;<a href=\"https:\/\/www.emedrese.com.tr\/blog\/isari-tefsir-metodu\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"\u0130\u015fari Tefsir Metodu\">\u0130\u015fari Tefsir Metodu<\/a>&#8220;<\/strong><\/p><\/blockquote>\n\n\n\n<h2><span id=\"Kaynaklar\"><strong style=\"color: initial;\">Kaynaklar<\/strong><\/span><\/h2>\n\n\n\n<p><em>TDV \u0130slam Ansiklopedisi Menar, Tefsiru\u2019l-Menar ve Fi Zilali\u2019l-Kuran Maddeleri.<br><\/em><em>Tefsir Tarihine K\u0131sa Bir Bak\u0131\u015f, Mehmet Zeki Do\u011fan-Abd\u00fclbaki G\u00fcne\u015f, Van Y\u00fcz\u00fcn Y\u0131l \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 2\/2019.<br><\/em><em>Tefsir Tarihi, Muhsin Demirci, \u0130FAV Yay\u0131nlar\u0131, \u0130stanbul, 2017.<br><\/em><em>\u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcn\u00fcrleri, ed. Cafer Karada\u015f, Ensar Yay\u0131nlar\u0131, \u0130stanbul, 2017.<br><\/em><em style=\"color: initial;\">20.Y\u00fczy\u0131l Tefsir Ak\u0131m\u0131: \u0130\u00e7timai Tefsir, Orhan Atalay, Beyan Yay\u0131nlar\u0131, 2004.<\/em><a href=\"#_ftnref1\" name=\"_ftn1\"><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0130\u00e7timai Tefsir Metodu<\/p>\n","protected":false},"author":3,"featured_media":896,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[9],"tags":[506,508,507],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/170"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=170"}],"version-history":[{"count":6,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/170\/revisions"}],"predecessor-version":[{"id":2007,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/170\/revisions\/2007"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/896"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=170"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=170"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=170"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}