Besmelenin Sûre Muhtevasıyla yorumu: Ömer Nesefî ve Bikâî örneği
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Tarih
2022
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Anadolu İlahiyat Akademisi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Besmele, bismillâh ibaresinin okunması ve yazılmasını ifade eden bir kelimedir. Besmeleyle bir işe başlamak, Kur’ân’ın ilk inen âyetlerinde Yüce Allah’ın, Hz. Peygamber’e öğrettiği bir edep olduğu gibi peygamberler vasıtasıyla nesilden nesile aktarılan bir sünnettir. Hz. Muhammed döneminde besmele son şeklini alıncaya kadar bazı aşamalardan geçmiştir. İslâm’ın ilk dönemlerinde bismikellâhümme ifadesi, İsrâ 17/110. âyet nâzil olunca Bismil¬lâhirrahmân ve Neml 27/30. âyet inince de bismillâhirrahmânirrahîm cümlesi kullanılmıştır. Besmele genelde tefsirlerde Fâtiha sûresinin girişinde detaylı bir şekilde tefsir edilmiştir. Ayrıca müstakil olarak risale türü eserlerde özenle ele alınarak farklı açılardan incelenmiştir. Tefsir tarihinde Kur’ân’a bütüncül yaklaşımlarıyla öne çıkan Ömer Nesefî (öl. 537/1142) ve Bikâî (öl. 885/1480), besmeleyi sadece Fâtiha sûresinin girişinde açıklamakla kalmamış, bütün sûre girişlerinde, sûre muhtevasına göre tefsir etmişlerdir. Ömer Nesefî, et-Teysîr fi’t-tefsîr isimli tefsirinde sistemli bir şekilde sûreler arasındaki uyumu göstermiş ve her bir sûrenin muhtevasını oluşturan konular hakkında düzenli bilgiler vermiştir. Bununla birlikte besmelede bulunan Allah, rahmân ve rahîm lafızlarına sûreden seçtiği âyet veya âyet bölümlerini ellezî ismiyle ekleyerek kafiyeli metinler oluşturmuştur. Genelde Allah lafzına sûre başlarından bir âyeti, rahmân ismine bundan sonra gelen âyetlerden birini, rahîm ismine de daha sonra gelen bir âyeti eklemiştir. Ancak seçtiği âyetlerin geneli, sûre konusu/konularını yansıtacak içerikte değildir. Bununla birlikte kısa sûrelere geldikçe bu üç lafza iliştirilen âyetlerin, sûrelerin muhtevasıyla ilgisinin daha belirgin olduğu görülmektedir. Bu da sûrelerin hacmi ve onlarda ele alınan konu/konularla ilgili bir durumdur. Çünkü genelde uzun sûrelerde birkaç konu işlenirken, kısa sûrelerde bir konudan bahsedilmektedir. Nazmü’d-dürer isimli tefsirinde, sûreler, âyetler hatta cümleler arasındaki münâsebeti gösteren, bu vesileyle Kur’ân âyetlerinin tertibindeki i‘câzı ortaya koymaya çalışan Bikâî ise kendisinden üç asır önce Ömer Nesefî tarafından başlatılan bu usulü yeniden canlandırmıştır. Ancak o, doğrudan âyetlerden ik-tibaslar yapmak yerine, Allah, rahmân ve rahîm isimlerine, sıklıkla kullandığı belli kelime ve ifadeler vasıtasıyla oluşturduğu kafiyeli cümleler ilave ederek besmeleyi izah etmiştir. Lafzatullâhın tefsirinde genelde Allah Teâlâ’nın isim ve sıfatlarını açıklayan kelime ve ifadeleri tercih etmiş, seçtiği belli kelime ve ifadelerle oluşturduğu cümlelerle, rahmân ve rahîm kelimelerine bütün sûrelerde aynı anlamı vermeye ve besmeleyi sûrenin temel hedefine (maksûd) göre izah etmeye çalışmıştır. Ancak bu üç lafzı açıklarken yakın anlamlı kelime ve ifadeleri çokça kullanması nedeniyle birçok sûre girişindeki besmele açıklamaları anlam ve vurgu olarak birbirine benzemiştir. Bu çalışmada, Ömer Nesefî ve Bikâî’nin tefsirleri hakkında kısa bilgi verildikten sonra örnekler eşliğinde besmeleyi sûre muhte-vasına göre açıklama tarzları ele alınarak mukayese yapılacaktır.
Basmala is a word that phrases the meaning of reading and writing the expression of the bi-smi ll?h. Beginning an action with Basmala is good decency taught by Almighty Allah to Prophet Muhammad in the first verses of the Qur’?n, as well as it is a sunnah handed down from generation to generation through prophets. In the period of Prophet Muhammad, basmala went through some stages until it took its final form. In the early periods of Islam, the expression bi-smika ll?humma was used, when the verse 17/110 of al-Isr?’ was revealed, the phrase bi-smi ll?hi r-rahm?n was used, and when the verse 27/30 of al-Naml was revealed, the phrase bi-smi ll?hi r-rahm?ni r-rah?m was used. Generally in tafs?rs (commentaries), Basmala is expounded in a detailed way at the introduction of the Surah al-F?tiha. In addition, it has been examined from different perspectives by being carefully handled in treatise-type works independently. ‘Umar al-Nasaf? (d. 537/1142) and al-Biq??? (d. 885/1480), who are prominent with their holistic view to the Qur'?n in the history of tafs?r, not only explained the Basmala at the beginning of the Surah al-F?tiha, but also interpreted it according to the content of the surah in all its entries. ‘Umar al-Nasaf? systematically showed the harmony between the surahs in his tafs?r named al-Tays?r f? al-Tafs?r and gave systematical information about the subjects that make up the content of each surah. Besides, he created rhyming texts by adding the verse or parts of the verse he chose from the sura with the name allaz? to the words Allah, rahm?n and rah?m in the Basmala. Generally, he added a verse from the beginning of a surah to the word Allah, one of the verses that came after it to the name rahm?n, and a verse that came later to the name rah?m. However, the general of the verses which are chosen by him is not in the content to reflect the subject(s) of the surah. Moreover, when it comes to short surahs, it is seen that the verses attached to these three words are more clearly related to the content of the surahs. This is a situation regarding the volume of the surahs and the subject(s) dealt with in them. Because, generally, while several subjects are covered in long surahs, one subject is mentioned in short surahs. On the other hand, in his tafs?r named Na?m al-Durar, al-Biq??? who showed the relationship between surahs, verses, and even sentences, and tried to reveal the i'jaz (inimitability) in the arrangement of the verses of the Qur’?n revived this method, which was started by ‘Umar al-Nasaf? three centuries ago. However, instead of quoting directly the verses, he explained Basmala by adding rhyming sentences to the names of Allah, rahm?n and rah?m, which he often used with certain words and expressions. In Lafzatull?h's tafs?r, he generally preferred words and expressions that explain the names and attributes of Allah, and he tried to give the same meaning to the words rahm?n and rah?m in all the surahs, and to explain the Basmala according to the main aim (maqsud) of the surah, with the sentences formed with definite words and expressions he chose. However, the Basmala explanations in the introduction of many surahs are similar in meaning and emphasis, due to the frequent use of words and expressions with close meanings while explaining these three words. In this contribution, after giving brief information about the tafs?rs of ‘Umar al-Nasaf? and al-Biq???, by considering the way of them explaining the basmala according to the content of the surah accompanied by examples, a comparison will be made.
Basmala is a word that phrases the meaning of reading and writing the expression of the bi-smi ll?h. Beginning an action with Basmala is good decency taught by Almighty Allah to Prophet Muhammad in the first verses of the Qur’?n, as well as it is a sunnah handed down from generation to generation through prophets. In the period of Prophet Muhammad, basmala went through some stages until it took its final form. In the early periods of Islam, the expression bi-smika ll?humma was used, when the verse 17/110 of al-Isr?’ was revealed, the phrase bi-smi ll?hi r-rahm?n was used, and when the verse 27/30 of al-Naml was revealed, the phrase bi-smi ll?hi r-rahm?ni r-rah?m was used. Generally in tafs?rs (commentaries), Basmala is expounded in a detailed way at the introduction of the Surah al-F?tiha. In addition, it has been examined from different perspectives by being carefully handled in treatise-type works independently. ‘Umar al-Nasaf? (d. 537/1142) and al-Biq??? (d. 885/1480), who are prominent with their holistic view to the Qur'?n in the history of tafs?r, not only explained the Basmala at the beginning of the Surah al-F?tiha, but also interpreted it according to the content of the surah in all its entries. ‘Umar al-Nasaf? systematically showed the harmony between the surahs in his tafs?r named al-Tays?r f? al-Tafs?r and gave systematical information about the subjects that make up the content of each surah. Besides, he created rhyming texts by adding the verse or parts of the verse he chose from the sura with the name allaz? to the words Allah, rahm?n and rah?m in the Basmala. Generally, he added a verse from the beginning of a surah to the word Allah, one of the verses that came after it to the name rahm?n, and a verse that came later to the name rah?m. However, the general of the verses which are chosen by him is not in the content to reflect the subject(s) of the surah. Moreover, when it comes to short surahs, it is seen that the verses attached to these three words are more clearly related to the content of the surahs. This is a situation regarding the volume of the surahs and the subject(s) dealt with in them. Because, generally, while several subjects are covered in long surahs, one subject is mentioned in short surahs. On the other hand, in his tafs?r named Na?m al-Durar, al-Biq??? who showed the relationship between surahs, verses, and even sentences, and tried to reveal the i'jaz (inimitability) in the arrangement of the verses of the Qur’?n revived this method, which was started by ‘Umar al-Nasaf? three centuries ago. However, instead of quoting directly the verses, he explained Basmala by adding rhyming sentences to the names of Allah, rahm?n and rah?m, which he often used with certain words and expressions. In Lafzatull?h's tafs?r, he generally preferred words and expressions that explain the names and attributes of Allah, and he tried to give the same meaning to the words rahm?n and rah?m in all the surahs, and to explain the Basmala according to the main aim (maqsud) of the surah, with the sentences formed with definite words and expressions he chose. However, the Basmala explanations in the introduction of many surahs are similar in meaning and emphasis, due to the frequent use of words and expressions with close meanings while explaining these three words. In this contribution, after giving brief information about the tafs?rs of ‘Umar al-Nasaf? and al-Biq???, by considering the way of them explaining the basmala according to the content of the surah accompanied by examples, a comparison will be made.
Açıklama
Anahtar Kelimeler
Tefsir, Kur’ân, Besmele, Ömer Nesefî, Bikâî
Kaynak
Eskiyeni
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
46
