摘要：Bu makalede tefsîr müktesebatının cehennem olgusuna yaklaşımı işlenecektir. Cehennem, soyutluk içermesinden ötürü ayetlerde tescîm, mecâz gibi sanatlarla aktarılmakta, kendisine yer yer canlılık izafe edilerek teşhis sanatıyla kişiselleştirilmekte ve dillendirilmektedir. Cehennem İslam kültür tarihinde fazlaca yekûn kaplasa da makalede tefsir müdevvenatıyla sınırlandırılacaktır. Tefsir literatürünün genişliği sebebiyle bütün tefsirlerin ele alınmasının imkânsızlığı diğer bir sınırlamaya yol açmaktadır. Bu sebeple alanında neşvünemâ bulmuş eserler incelenecek, ikinci klasik dönem diye de adlandırabileceğimiz periyota ait müellefat, zaten kendilerine kadar gelen terminoloji ve materyali cem ettikleri için daha ziyade tercih edilecektir. Makalenin yazılış amacı, ayetlerde eşsiz bir i‘cazla zihinlerde tablolaştırılan cehennemin, müfessirler tarafından nasıl ele alındığını yansıtmak; onların kültürel antropoloji ve pedagojik anlayışlarının ayetlerin teviline yansımasını saptamaktır. Zira dünyaya oranla ontolojik farklılık içermesi muhtemel eskatolojik alemin, bilişsel düzeyde kavranabilmesi için müfessirlerin tasvir ve betimlemelerine ihtiyaç yadsınamaz. Çalışmanın önemine gelince, modern söylemler ve bakış açılarının etkisiyle, geleneksel müfessirleri yargılamak veya yok saymaktan ziyade onların aktarımlarıyla ufku zenginleştirmeye dair açılımlara yönelmenin zorunluluğuna dikkat çekmektir.
其他摘要：In the Glorious Qur'an, “jahannam” (hell) is mentioned in seventy-seven verses, fifty-one of which is Meccan and twenty-six Madanian (the verses that were revealed in the city of Madinah), in order to inform collocutors of divine revelation about the punishment aspect of eschatological world and explain the content of styles of punishment. Hell is narrated in Glorious Qur'an in a very succint manner. The main theme of it is “fire” and contains boiling water, unfavorable food, pits and valleys. Almost every detail of hell is mentioned in the verses; from severity of its fire to its effect, from its fume to its shade, from its warden's reactions to sinners to sinner's food and drink, their repentance, their state of mind and all of them is pictured as if they are from a movie scene. Thus, the styles of torments of hell is not only originated from physical and biological sources in the context of external factors that resemble natural events like fume, shade and as nutrients like food, drink, but also spiritual and psychological sources as being deprived from ru'yatullah (seeing Allah). This place of torment has seven layers such as jahannam, jahîm, hawiya, hutama, lazâ, sa`îr, saqar and nineteen attendants as mentioned in the verse. This study investigates the reflection of hell to the hermeneutics acquis regarding the commentary of scholars of hermeneutics on verses about hell in the Glorious Qur'an. “Jahannam” (hell) -being originated from the Glorious Qur'an in Islamic literature- becomes clear with regards to its terminological meaning; however, it is difficult to claim the same about its lexical meaning. Scholars of linguistics have different opinions about its etymology. Some claim that the word has its origin in Arabic, while there are others who claim that it originates from Persian or Hebrew. Jahannam's, being a word without inflection, accepting neither feminine gender suffix nor definitiveness prefix, empirically of feminine gender give rise to the thought that it is a proper name that is transferred from a foreign language. As a result of the discussions, there is no doubt that the word became Arabicized and it is a place of punishment for the evildoers. Terminologically, it is the name of the fire that is prepared for the ones that are entitled to the torment of Allah who tantalize Allah's verses and His messengers, polytheists, wrongdoers, satans and arrogants. Jahannam has been the subject of study in several fields throughout the history of Islam. In other fields, jahannam has been even tried to be visually expressed and been subject of drawings that is at the level of informing about its degrees and severity. This is because the presentation of jahannam in the Glorious Qur'an is through the arts of embodiment, tropology and the like rather than direct expressions and also from time to time the art of personification is used to give voice to it. Although jahannam has serious amount of aggregation in Cultural History of Islam we will limit this to entire corpus of hermeneutics in this paper. Certainly, concerning the extensity of collected works of hermeneutics, the impossibility of handling all interpretations is self-evident. Therefore, the works that are flourished in their fields and the literature belonging to the second classical period, as we might call, will rather be preferred since they bring together the written and narrated material up to their time. The reason to write such a paper is to investigate the style of interpretation of jahannam, regarding the hermeneutics acquis, which is portrayed in minds with sui generis lacony in the Glorious Qur'an and also to determine the reflection of the scholars of hermeneutics' pedagogical and anthropological understandings among their own circumstances and living conditions on the interpretations of the verses. Because Jahannam, being a part of eschatological world, differs ontologically from the world we live in. To comprehend Jahannam mentally at cognitive level, the necessity of scholars of hermeneutics' expansion, description and portrayal is undeniable. It is certain that while interpreting the verses of the Glorious Qur'an, the aim of scholar of hermeneutics is to understand the purpose of Allah and share his findings with society. In this context, scholar of hermeneutics tackles the problems of his/her time with his/her scientific, linguistic, sociological and psychological lore and producing solutions by synthesizing with revelation. In addition, the verbalist viewpoint of the scholar, sufistic standpoint and his/her desire to feature the verses of judgement constitutes his/her interpretation's main theme and at this very point, Jahannam, containing all of the aforementioned issues in some way, takes its share from all scholars of hermeneutics' relevant standpoints. Jahannam, being a matter of faith and abstract, although not suitable for a sound interpretation, is used as a motivating factor by being commented upon widely by scholars of hermeneutics for a better description of a believer in this world of trial. In other words, the process of training that motivates with heaven and scares with hell, is detailed and shaped by scholars of hermeneutics' contribution. Therefore, every scholar's interpretation of verses according to his/her cultural tendencies would be effective for a society's understanding that live under the same conditions with him/her. The main reason for a fairly detailed description of Jahannam in the Glorious Qur'an might be to inform the polytheists, nonbelievers, hypocrites and the evildoers on the way of rebellion to Allah, the punishment they will face in the hereafter as a result of their irresponsibilities. For the sake of dissappearance of uncertainty in the minds, the scenes of torments are depicted and visualized. The most frequent style of torment in Jahannam, in fact, the first thing coming to mind when Jahannam is mentioned is the fire. Since the gruesome of exposure to fire, even in the circumstances of this world, causes psychological interaction, the fire theme is something that human beings closely experience in the world and the degree of its' painfulness, if it happens to be the style of torment, is a component that human beings have an idea of. The importance of the study is to draw attention to judging and ignoring - which is by the effect of modern discourse and paradigm that is guided by secular worldview, of the classical scholars of hermeneutics who transferred the interpretation of the Glorious Qur'an especially on the context of narration and also in terms of acumen although they interpret in the realms of their cultural anthropologies. For the interpretation of verses about Islamic Law and transactions or the ones that are metaphorical or allegorical (in a more classical expression), although renewing the interpretations is inevitable for the protection of the Glorious Qur'an's universality and timeliness, the contribution of tradition to us in the interpretation of definitive verses of judgement is unignorable. Additionally, in this situation, rather than ignoring the tradition and disdaining their interpretations according to conditions of their times, the necessity to gravitate towards enriching our perspective by reclining upon their transmissions is also inevitable.
