%0 Journal Article
%T The Basis of the Distinction of Meaning-Interpretation in Tafs¨©r Methodology
%A Muhammed £¿sa Y¨¹ksek
%J -
%D 2018
%X Despite the hadiths and narratives that warn about the interpretation of the Qur¡¯¨¡n by opinion, the question of how Qur¡¯¨¡nic verses can be understood is about the nature of Qur¡¯¨¡nic exegesis. These narratives, which limit the interpretation to the exact field and indicate the invalidity of the specification of the intention with the imprecise information, bring with it the question of how to understand the Qur¡¯¨¡n in each period and society. The issue that has been questioned in the frame of the commentary from the earliest periods is based on the possibility of commenting besides the narration and defining the area that the thought belongs to the commentator. In this context, it is seen that the distinction between the conceptualization of tafs¨©r-ta£¿w¨©l words in classical commentary literature deals with the subject of the tafs¨©r, their belongings, epistemological values and contexts. Mainly, this study will question whether authors who do not distinguish between tafs¨©r-ta£¿w¨©l categorize the information about commentary in a different context, then it will analyze two basic approaches on tafs¨©r and ta£¿w¨©l. In the paper, it will be suggested that these classifications in the classical literature should be evaluated together within the framework of the search for methodology in exegesis. Summary: The Prophet, who was the first glossator of the Qur¡¯¨¡n, forbade people to talk about the Qur¡¯¨¡n with their own judgments. The prominent people of the companions refused to comment on some words that were closed in meaning (gar¨©b). The words quoted from Ab¨± Bakr and £¿Umar on this subject are quite famous. However, the Qur¡¯¨¡n is a universal book revealed to be understood in all ages and geographies till the doomsday. The fact that all the verses were not interpreted by the Prophet, and the expansions of meaning observed in the Qur¡¯¨¡n wording necessitate the interpretation of the Qur¡¯¨¡n. The fact that the Prophet forbade people to talk with their own judgments about the Qur¡¯¨¡n and the necessity of understanding the Qur¡¯¨¡n in every era constitutes a dilemma that must be explained. The resolution of this issue will both determine the legitimacy of tafs¨©r (interpretation) and reveal the difference between the Prophet's tafs¨©r and the tafs¨©rs by other people. In this context, a distinction was made between the interpretations of the Prophet and of the companions who witnessed the revelation period from the Tabar¨© (d. 310/923) in the classical tafs¨©r literature and the interpretations by glossators in terms of their bindingness and information values. Thus, before even
%K Tefsir
%K Tevil
%K Anlam
%K Yorum
%K Mat¨¹r£¿d£¿
%K Taber£¿
%K Taber£¿
%U http://dergipark.org.tr/cuid/issue/36586/407201