Üç Kur’an yorumunda kadının ötekiliği
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Date
2008
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Uludağ Üniversitesi
Abstract
Kur’ân kadını kadın erkek ikilemine indirgemeksizin insan olması temelinde ele alır. Kadın ve erkeğin yaratılış niteliklerini dikkate alarak hak ve sorumlulukları belirler. Bireysel ve sosyal kimliğine vurgu yaparak toplumsal değişimin ve istikrarın belirleyici kutuplarından biri kılar. Kadına cinsiyet ayrımcılığında bakmaz. Kadının Kur’an yorumlarında farklılaşan anlamı Gadamer’in Ben-Sen diyalojik ilişkisinde Sen’in anlamlandırılmasının farklı formlarında yorumcunun kadına yönelik bakış açısının düzeyinde ele alınır. Yorumcunun anlatım farklılığı Sen’i nesnel-obje ve kendi menfaatine aracı kılmaktan gerçekten Sen’i Ben gibi özne/birey, insan olarak mevcut ve kendilerine mahsus varoluşlarıyla algılama arasında değişimde belirlenir. Bu anlamlandırmada yorumcunun Öteki’ni/Seni/Kadını anlama biçimi, ‘öteki’ye atfedilen nitelikleri ve imkânları tespit edilir. Kur’an ve üç yorumunda Ben-Sen diyalojik ilişki boyutunda Sen’in/Ötekinin/Kadının anlamı odağında kadının ötekileştirilerek nesnelleştirilen konumunun Kur’an yorumlarında kimliğin anlama yansıyan subjektiflik boyutunda hayatın kültürel formlarında olduğu neticesine ulaşılır.
Qur'an treats women not by reducing them to the dilemma of women-men, but by regarding them as human beings. It determines rights and responsibilities by paying attention to the qualities of creation of women and men. It also make them one of the determining poles of social change and stability by accentuating on the individual and social identity of them. It doesn't look at them (women) in sexual discriminations. The differentiated meaning of women in Qur'anic commentaries has been studied in the different forms of significations of "You" which exists in the dialogic relations in Gadamer's You and Me, and also on the level of commentar's personal point of view to women. The differences of explanations of commentars have been taken up in the framework that vary between putting "You" as a objective-object, as a tool for his benefits and perceiving of You (in our case women) really as Me and also appreciating women as beings existed as human being and having particular existence. In this significations it has been tried out to determine commentar's forms of appreciating of Other/You/Women, and also qualifications directed to "Other" and possibilities as well. As a result it's been stated that the objectified status of women, which obtained by getting them otherised on the level of dialogic relations in Qur'an and its three commentaries, has to do with subjective dimension reflecting of identity to the understanding in the Qur'anic commentaries and also has to do with being existed in the cultural forms of life.
Qur'an treats women not by reducing them to the dilemma of women-men, but by regarding them as human beings. It determines rights and responsibilities by paying attention to the qualities of creation of women and men. It also make them one of the determining poles of social change and stability by accentuating on the individual and social identity of them. It doesn't look at them (women) in sexual discriminations. The differentiated meaning of women in Qur'anic commentaries has been studied in the different forms of significations of "You" which exists in the dialogic relations in Gadamer's You and Me, and also on the level of commentar's personal point of view to women. The differences of explanations of commentars have been taken up in the framework that vary between putting "You" as a objective-object, as a tool for his benefits and perceiving of You (in our case women) really as Me and also appreciating women as beings existed as human being and having particular existence. In this significations it has been tried out to determine commentar's forms of appreciating of Other/You/Women, and also qualifications directed to "Other" and possibilities as well. As a result it's been stated that the objectified status of women, which obtained by getting them otherised on the level of dialogic relations in Qur'an and its three commentaries, has to do with subjective dimension reflecting of identity to the understanding in the Qur'anic commentaries and also has to do with being existed in the cultural forms of life.
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Keywords
Öteki, Ötekileştirme, Cinsiyet ayrımcılığı, Diyalojik ilişki, Kimlik, Kişilik, Kültür, Other, Otherisation, Sexual discrimination, Dialogic relation, Identity, Personality, Culture
Citation
Durmuşoğlu, K. ve Kurt, A. (2008). "Üç Kur’an yorumunda kadının ötekiliği". Uludağ Üniversitesi İlahiyat Fakültesi Dergisi, 17(2), 621-648.