Kur’ân’i Teosentrik ve Tarihî Okuma Denemesi: Ashâbu’l-Fîl Örnegi
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Tarih
2017
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Istanbul Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Kur’ân’inyaklasik üçte biri tabiî ve tarihî hadiselerden bahsetmektedir. Ashâbu’l-Fîlhadisesi de bu türdendir. Bu olaydan bahseden pasajlara bakildiginda, Kur’ân’insöz diziminin (mantûk ve melfûzunun) Allah merkezli bir dil dizgesine sahipoldugu görülür. O bakimdan onun bu hâkimiyet ifade eden dil dizgesininetkisinde kalarak, Kur’ân’i teosentrik, lâhûtî bir yoruma tabi tutanlar,Kur’ân’da hikâye edilen bu tarihî olayi, Tanri’nin tarihe olaganüstü, mucizevîbir müdahalesi olarak ele almislardir. Bununla beraber Kur’ân’i nâsûtî, tarihîve vakiî okumaya tabi tutanlar da bu tür olaylarin fevkalâde, harikulâdehadiseler degil tabiî, alelâde (ma’hûd ve me’lûf) olaylar oldugunu ilerisürmüslerdir. Iste lâhûtî okuma biçiminin ileri sürdügü gibi bu hadise,gerçekten Tanri’nin, yer yer tarihî ve toplumsal olaylara mucizevî, olaganüstübir sekilde müdahalesinin mukadder bir sonucu mu yoksa tabiî yorummetodolojisinin önceledigi gibi tabiî, tarihî ve toplumsal kosullarin alelâdebir iktizasi mi oldugu hipotezi bu çalismada irdelenmeye çalisilmistir. Kadimliteratürden veriler elde etme, bu verilerin analizlerini yaparak bir sentezevarma seklinde takip edilen yöntem neticesinde, Fil hadisesi teosentrik, lâhûtîokuma metodolojisinde ileri sürüldügü gibi mucizevî, harikulâdevî bir olaydegil, nâsûtî, tarihî okumada görüldügü gibi tabiî, alelâde bir hadise oldugusonucuna varilmistir.
Approximatelyone-third of the Quran mentions natural and historical events. The event ofAshab al-Fil is an example. When passages mentioning this event are considered,the word order of the Quran (logic and words) has a language system that isAllah-centered. In this context, those who interpret it in a theocentric anddivine manner, influenced by its linguistic system that shows sovereignty, haveconsidered this historical event as an extraordinary and miraculousintervention of God in history. On the other hand, those who interpret theQuran in a humane, historical, and eventful manner claim that such events werenot extraordinary and miraculous, but natural and ordinary (known andwidespread). This study aims to investigate the hypothesis of whether thisevent is an extraordinary, miraculous, and fateful intervention of God inhistorical and social life, as claimed by the divine interpretation, or whetherit is an ordinary requirement of natural, historical, and social conditions, asclaimed by natural interpretation methodology. As a result of the study method,in the form of collecting data from ancient scriptures and analyzing them toreach a synthesis, it was concluded that the event of the Ashab al-Fil is not amiraculous and extraordinary event, as claimed in divine interpretationmethodology, but is a humane and natural event, as observed in historicalinterpretation.
Approximatelyone-third of the Quran mentions natural and historical events. The event ofAshab al-Fil is an example. When passages mentioning this event are considered,the word order of the Quran (logic and words) has a language system that isAllah-centered. In this context, those who interpret it in a theocentric anddivine manner, influenced by its linguistic system that shows sovereignty, haveconsidered this historical event as an extraordinary and miraculousintervention of God in history. On the other hand, those who interpret theQuran in a humane, historical, and eventful manner claim that such events werenot extraordinary and miraculous, but natural and ordinary (known andwidespread). This study aims to investigate the hypothesis of whether thisevent is an extraordinary, miraculous, and fateful intervention of God inhistorical and social life, as claimed by the divine interpretation, or whetherit is an ordinary requirement of natural, historical, and social conditions, asclaimed by natural interpretation methodology. As a result of the study method,in the form of collecting data from ancient scriptures and analyzing them toreach a synthesis, it was concluded that the event of the Ashab al-Fil is not amiraculous and extraordinary event, as claimed in divine interpretationmethodology, but is a humane and natural event, as observed in historicalinterpretation.
Açıklama
Anahtar Kelimeler
Ashâbu’l-Fîl, Lâhûtî, (Teosentrik) Okuma, Nâsûtî (Tarihî Vakiî) Okuma
Kaynak
Istanbul Üniversitesi Ilahiyat Fakültesi Dergisi
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
36
