摘要：Kurtubî (öl. 671/1273), tefsir, hadis ve fıkıh âlimidir. Hem Batı hem de Doğu medeniyetini sırasıyla Endülüs ve Mısır coğrafyasında tecrübe etmiştir. Kurtubî, el-Câmiʿ li-aḥkâmi’l-Ḳurʾân adlı meşhur tefsirinde tüm ahkâm âyetlerini mukayeseli olarak tefsir ve te’vil etmiştir. Yine Kur’an ve Sünnet’in ahkâma delâlet yönlerini araştırmanın yanında umumiyetle fıkhî meselelere dair hukuk normlarını yorumlamıştır. Bu suretle Kurtubî, kazuistik bir format altında sivil bir kanunlaştırma faaliyetinin teşekkülüne ve geliştirilmesine katkı sağlamıştır. Makalede ahkâm tefsirinin kazuistik yapısı, el-Câmi‘ örnekleminde şekil ve muhteva cihetinden incelenmiştir.
其他摘要：al-Qurṭubī (d. 671/1273) was a scholar of tafsīr, ḥadīth and fiqh. He experienced both Western and Eastern civilizations in the geography of Andalusia and Egypt, respectively. In his famous Tafsīr called al-Jâmi li-Aḥkâm al-Qur’ān, al-Qurṭubī comparatively explained and interpreted all legal verses. Also, in addition to exploring the spesific legal rulings denoted in the Qur’ān and the Sunnah, al-Qurṭubī has largely interpreted the legal norms regarding the issues of jurisprudence. By doing this, al-Qurṭubī contributed to the formation and development of a civil codification activity under a kazuistic format. The casuistic structure of the legal exegesis of the Qur’ān is anlaysed in terms of the form and content in the sample of al-Jâmi . Therefore, neither the similarity or similarity of the schools of the legal exegesis of Qur’ān and of the legal schools nor the disciplines of positive law, but their kazuistic structures, which systems they built and which interpretation methods and techniques they operated on this basis, were evaluated in terms of their original structure. In this direction, the article emphasizes that the casuistic structure of the legal exegesis of Qur’ān is established on and by the Prophet’s sayings and practices. Although, it has been observed that it is a unique tradition, both as form and content, and that the interpretation means are identified with its own unique structure, it has been concluded that the casuistic method is not one of the fundamental elements of both this tradition and Islamic legal thought. This means that the casuistic method is always a tool that can be changed and transformed according to the conditions of time and space.
