Mâtürîdî'nin İbn Abbas Rivayetlerine Yaklaşımı.

In this study, the approach of Māturīdī (d. 333 AH/944 CE), one of the early interpreters of the Islamic exegesis tradition, to the narrations of Ibn Abbas (d. 68 AH/687-688 CE) is examined. As it is known, Ta'vīlātulQur'an, which he wrote, is mostly acumen. However, the insightful comments in the work are not devoid of narration. Because, even if there are few narrations attributed to the Prophet in his tafsīr, there are plenty of narrations belonging to companions and tabiīns. Ibn Abbas, who ranks first in tafsīr among the generation of Companions, also maintains the first place in terms of the number of narrations in the Ta'vīlāt al-Qur'an. According to our determination, there are 579 narrations belonging to Ibn Abbas in this work. With this number, Ibn Abbas ranks first among the companions in the Ta'vīlāt al-Qur'an. The importance of Ibn Abbas in this work is not related to the fact that he actually ranks first in terms of narration. According to Māturīdī, the Companions in general and Ibn Abbas in particular have an important role in tafsīr. Because he sees tafsir as a field specific to the companions who witness the revelation of the verses. As is known, Māturīdī distinguishes between tafsīr and ta’vil, and he says that tafsīr belongs to the companions and ta’vil belongs to the scholars. This approach of him is examined in the study through the 579 narrations of Ibn Abbas in the Ta'vīlāt al-Qur'an. The study consists of two parts. In the first part, the narrations of Ibn Abbas in Māturīdī’s tafsīr are introduced in terms of form and content. The case that the narrations are long or short, whether they contain verses or not, and Ibn Abbas’ appearing in the sanad as someone who quotes the word of the Prophet can be seen as the formal aspect of the narrations. The appearance of the narrations in the Ta'vīlāt al-Qur'an can also be considered in this context. First, we should note that Māturīdī used the expression both ta'vil and tafsīr, among some other words, in the context of Ibn Abbas's narrations. Since he has prepared the rest of the deed by mentioning only the name of the one who said the word throughout his tafsīr, there is no possibility to dwell on the way the deed is placed in his tafsīr. As for the text part of the narration, Māturīdī sometimes quotes it as it is, sometimes summarizes it, and sometimes says that Ibn Abbas’ word, after mentioning someone else’s word, is similar to the word he quoted. As for the content of the narrations of Ibn Abbas in the Ta'vīlāt al-Qur'an, the narrations can be classified as Qur'anic sciences such as huruf-u muqataa, sabab-i nuzūl, qiraat, nash, word explanations, verse interpretations. He sometimes interprets a section of the verse, sometimes the whole of it, and can relate his comments to the events of the period or after the revelation. The first part of the work is in this framework. In the second part, Māturīdī's use of Ibn Abbas narrations in interpreting the verse is discussed. When the Qur'an is viewed from this point of view, it can be easily seen that Māturīdī exhibits different attitudes. As a matter of fact, he sometimes adopts the opinion of Ibn Abbas for the interpretation of a verse, bases it on his own opinion, sometimes he is content with his narration without mentioning other narrations, sometimes he takes his narration into other narrations, but does not make an assessment about them. In addition, he sometimes does not prefer the tafsir of Ibn Abbas or even criticizes it. There are also places where Māturīdī considers Ibn Abbas' interpretation unnecessary. [ABSTRACT FROM AUTHOR]