Zemahşerî'nin el-Keşşâf'ında Allah'ın bazı sıfatlarıyla ilgili temsîl, mecâz ve istiâre algılamaları
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Date
2008
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Uludağ Üniversitesi
Abstract
Büyük müfessir Zemahşerî, Kur'ân’da yer alan Allah’ın eli, yüzü, gözü ve arşa istivâsı gibi kullanımları, O’nun hiçbir benzerinin bulunmadığına dair ayetten hareketle, Arapça’nın dil özelliklerini de kullanarak tevil etmektedir. Ona göre Allah’ın eli, O’nun cömertliği ve kudreti; yüzü, zâtı; gözü, her şeyi gözetiminde tutması; arşa istivâsı da bütün kâinatı idare etmesi anlamına gelmektedir. Müfessir, Allah’ın gökte oluşu, O’nun gelmesi, kıyamette insan ve cinlerle baş başa kalması, kâfirleri ihâta etmesi ve onları gözetlemesi konularıyla ilgili olarak da teşbîh ve tecsîmden uzak yorumlar yapmaktadır. Ayrıca Zemahşerî’ye göre Allah’ın kelâm sıfatı da mahlûktur. Müfessirimiz, O’nun cansız varlıklarla karşılıklı konuştuğuna dair Kur'ân’daki bazı ayetleri de temsîl veya mecaz olarak kabul etmektedir.
Zamakhshari, the great interpreter of the Qur’an, has explained some words which in the Qur’an concerning God’s hand, face, 520 eye, istiwa on Arsh, suitably with the verse about there was no similar for God using the literary properties of the Arabic. For him, God’s hand means His generosity and power; His face means Himself; His eye means His control on everything; His istiwa on Arsh means His domination on the universe. The interpreter has explained the subject of God’s being in the sky, His coming from any where, His staying alone with mankind and jinnies in The Last Day, His surrounding the non-believers and His spying on them, cleansing Him of resembling with mankind. On the other hand, for him, the speaking property of God has created and it has not without beginning. Our interpreter has accepted the some verses in the Qur’an about speaking of God with lifeless things, as metaphors.
Zamakhshari, the great interpreter of the Qur’an, has explained some words which in the Qur’an concerning God’s hand, face, 520 eye, istiwa on Arsh, suitably with the verse about there was no similar for God using the literary properties of the Arabic. For him, God’s hand means His generosity and power; His face means Himself; His eye means His control on everything; His istiwa on Arsh means His domination on the universe. The interpreter has explained the subject of God’s being in the sky, His coming from any where, His staying alone with mankind and jinnies in The Last Day, His surrounding the non-believers and His spying on them, cleansing Him of resembling with mankind. On the other hand, for him, the speaking property of God has created and it has not without beginning. Our interpreter has accepted the some verses in the Qur’an about speaking of God with lifeless things, as metaphors.
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Keywords
Zemahşerî, Allah’ın eli, Yüzü, Gözü, Arşa istivâ, Te’vîl, Arapça edebî sanatlar, Zamakhshari, God’s hand, Face and eye, Istiwa on the Arsh, Ta’wîl (interpretation), Arabic literary arts
Citation
Kiraz, C. (2008). "Zemahşerî'nin el-Keşşâf'ında Allah'ın bazı sıfatlarıyla ilgili temsîl, mecâz ve istiâre algılamaları". Uludağ Üniversitesi İlahiyat Fakültesi Dergisi, 17(2), 519-568.