Molla Câmî Tefsiri’nde İşârî Yorumlar

Abdurrahmân Câmî (ö. 898/1492), XV. yüzyılın çok yönlü âlimlerindendir. O hem tasavvufun önemli nazariyyatçılarından hem de önde gelen edebî şahsiyetlerden biri olmasının yanı sıra bir tefsir müellifidir. Bu makale, Câmî’nin tefsir eserindeki işârî yorumları konu edinmektedir. Bakara 40. âyete kadar kaleme alınan bu tefsirinde dil tahlillerinin yanı sıra tasavvufî bahislerin de önemli bir yer işgal ettiği görülmektedir. Bu çalışmada, Molla Câmî Tefsiri’ndeki işârî yorumların yoğunlaştığı konular ve bu yorumların sunumunda izlenen yöntemin tespit edilmesi amaçlanmaktadır.  Çalışma neticesinde ulaşılan sonuçlara göre; Câmî, eserinde yer verdiği dil ile ilgili açıklamalar ve temas ettiği konular bakımından Zemahşerî’nin (ö. 538/1144) Keşşâf’ını esas almakla birlikte birçok dil ve tefsir âliminin görüşlerine yer vermiştir. Tasavvufî konularda ve âyetlere getirdiği işârî yorumlarda ise onun bakış açısını belirleyen iki sûfî; Muhyiddîn İbnü’l-‘Arabî (ö. 638/1240) ve Sadreddîn Konevî’dir (ö. 673/1274). Câmî, eserinin baş tarafında tasavvufî yorumları, diğer açıklamalarla iç içe sunarken, Bakara Sûresi’nin ilk beş âyetiyle birlikte bu tür yorumları âyet tefsirinin sonunda toplamıştır. Âyet metninin arasına yerleştirdiği kısa açıklamalar şeklinde yaptığı bu yorumlarda vahdet-i vücûd düşüncesinin temel kavramlarını görmek mümkündür. Bunun yanı sıra onun, tasavvufun âmelî boyutuna dair açıklamalarına da rastlanılmaktadır.  

Ishārī Interpretations in the Tafsīr of Mulla Jāmī

This article deals with the ishārī interpretations in the unfinished tafsīr of ‘Abd al-Rahman Jāmī (d. 898/1492) is one of the versatile scholars of the 15th. century. This tafsīr, written by ‘Abd al-Rahman Jāmī towards the end of his life, includes the commentary of the part from sūrat al-Fātihah to the 40th. verse of sūrat al-Baqarah. The tafsīr, that is there are many manuscript copies in Turkey’s libraries have been subject to different academic studies at home and abroad. In Turkey, Isam Islamoglu wrote master thesis, named Molla Câmî ve Tefsirinden Fatihâ Sûresi in 1995 at the University of Marmara. This study deals with the critical edition and analysing of the part where is sūrat al-Fātihah was commented from the Tafsīr of Mulla Jāmī. Furthermore there is doctoral thesis has been completed by Walid Abdullah Fethullah in the Faculty of Islamic Sciences of Baghdad University in 2013, under the name of Tafsīr al-Mulla Jāmī min sūrat al-Fātihah ilā al-‘āshira min sūrat al-Baqarah. Although we do not have access to this doctoral thesis of Walid Abdullah, it can be stated that he did not deal with the whole tafsīr as its name suggests of the thesis. Another academic study related to the Tafsīr of Mulla Jāmī was made by us within the scope of the project supported by SEB-BAP 18-0168 by Amasya University and it contains a complete critical edition and translation of the work. This study is currently under publication. Another work on the tafsīr is an article by Sajjad H. Rizvi, entitled The Existential Breath of al-Rahmān and the Munificent Grace of al-Rahīm: The Tafsīr al-Fātiha of Jāmī and the School of Ibn ‘Arabī. The citations to be made in this article will be based on the manuscript copy of the Corum Provincial Public Library, 19 Hk 1252, which is a full and emended copy of the Tafsīr of Mulla Jāmī.‘Abd al-Rahman Jāmī wrote a foreword to his tafsīr. However, he did not mention a name for it’s in this foreword. Since the author does not explicitly specify a name, it is seen that the appreciation and saving of the persons who duplicated these manuscripts and made statements about the tafsīr, both at the beginning and at the end of the manuscripts, are prominent in naming. When the manuscript copies are examined, 11 different names are found for this tafsīr. In this study, the name Tafsīr of Mulla Jāmī will be preferred for the work.Although information about many different areas can be found in the work of Jāmī, the information contained in the tafsīr is mostly related to language, rhetoric and mysticism in accordance with the purpose of the foreword of the author. In this study, it is aimed to determine the subjects in which the ishārī interpretations in the Tafsīr of Mulla Jāmī what focus on and the method followed in the presentation of these interpretations. In terms of the explanations about the language in his work and the subjects related to it, Jāmī also touches on the views of Zamakhsharī (d. 538/1144) as well as the opinions of many different linguists and commentators. In sūfī issues and his ishārī interpretations he brought to the verses, traces of the tradition of Muhyi al-dīn Ibn al-‘Arabī (d. 638/1240) and Sadr al-dīn Qunawī (d. 673/1274) can be found.It is witnessed that Mulla Jāmī give a big role to an expression of verses in the interpretation of verses. This does not mean that he goes into detailed analysis of grammar and rhetoric in almost every verse. On the contrary, he thinks that all the meanings that the verse can carry as expression may be the will of Allah. According to him, all the inferences from the expression, unless they are contrary to the sharia, reason and kashf, are the meant of Allah. According to this idea, which the author deeds from Ibn ‘Arabī and Qunawī, these meanings that are in the expression cannot neglect. With the argument that the expression should be appropriate to its speaker. Jâmî by transferring comprehensive knowledge of Allah to the expression, accepts all the meanings of the verse correctly under certain conditions. Relation to this feature which draws attention to the miraculous aspect of the Qur'an, he also refuses to limit a verse via one of its possible meanings.Jāmī, which deal with mystical interpretations in almost all verses, at the beginning of his tafsīr, presents these interpretations by intertwined with other explanations. Along with the first five verses of sūrat al-Baqarah, such interpretations are condensed at the end of the verses’ commentary and are used to distinguish between the external explanations of the verse and the interior signs. These interpretations are located at the end of the verse, the author performs these comments in the form of short explanations between the text of the verse. He does not use the concept of tafsīr for these interior interpretations anywhere in his work, but he uses the concept of tafsīr to explain the linguistic-external dimension of the verse; He uses the concept of ta’wīl continuously -exception of a few places-  related to the ishārī meanings that he sees as the interior meaning of the verse. There are also places where he directly refers to these interpretations with the concept of ishārah. Thus, it can be stated that Jāmī meticulously applied in his work the difference has taken care between these concepts in the science of tafsir.It is seen that the ishārī interpretations throughout the work are written from the point of view of wahdat al-wujūd. In this frame, there are many basic issues related to the idea of wahdat al-wujūd. These include the following topics: al-a‘yān al-sābite, al-insān al-kāmil, al-ta‘ayyn al-awwal, al-taayyun al-sānī, al-rabb al-hāss, al-vach al-hāss, manifestations of divine names, al-fayz al-akdes, zāhir-bātın separation, sayr ilallāh, sayr fillāh, fanā, bakā martaba al-fark, martaba al-cem‘. When these features and contents are considered, it is seen that the Tafsīr of Mulla Jāmī occupies an important place in academic studies in both the fields of tafsir and the Sufism.

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