Revelation Behind the Veil: An Intertextual Analysis

Merve Kurt Palanci

Makale detayları

Revelation Behind the Veil: An Intertextual Analysis

Yazarlar:

Merve Kurt Palanci

Yayıncı:

Nevsehir Haci Bektas Veli University

Ana Başlıklar:

Tefsir

Dergi:

UMDE Dini Tetkikler Dergisi Vol.8 Issue 1, pp.1-13

Belge Tipi:

Makale

Yayın Tarihi:

7/2025

Belge Dili:

İngilizce

Document ID (Org No.):

2001355646

pISSN:

2667-4939

Anahtar kelimeler:

Özet:

 This article delineates Mosaic revelation in the Qurān with special focus on the prepositional phrase min warāi ḥijābin in al-Shūrā 4251 through an intertextual analysis method with the biblical material in Exodus 34:33-35. The analysis is primarily based on the theophanic passages in the biblical tradition which are subsequently juxtaposed with the aforementioned Qurānic phrase. In the exegetical tradition, the verse in question is a featured excerpt for classifying the types of revelation, a classification also traceable in classical methodological works. Amongst the other Qurānic verses refuting theophany, is the verse under discussion deemed a testimonial against visio Dei potential of non-celestial prophets before the Divine. When classical exegetical works revisited panoramically, however, there appears a discernable tendency to corelate vocable ḥijāb, the veil, in the verse metaphorically with the burning bush on Sinai narrative and bestowal of the first ten commandments. Conversely, in the mainstream Judaism, the outline of Mosaic narrative in Exodus 34:33-35 is deemed as a clear manifestation of revelatory theophany, setting a מסוה masveh veil pattern that is believed to be on Moses face after he left the Tabernacle. Accordingly, whenever Moses enters the Lords presence in the Tabernacle, he removes the veil off until he comes out to inform his folk about divine commandments after which he covers his radiant face again with the same veil. He is believed to have seen Yahweh by naked eye. Hence, in biblical tradition, the Mosaic veil comes to the fore as Moses authority during the grant of second ten commandments, not the first one. The veil pattern is, par excellence, a matter of theophanic course. The main arguments of the paper are twofold. Firstly, I argue that Qurāns references to Mosaic revelation are not limited to Sinaitic fire narrative and the bestowal of the first Covenant. Instead, it seems to deconstruct both the visio Dei credo and role of Mosaic veil in the Tabernacle, as described in Exodus 34:33-35, through an indirect reference to Mosaic veil in al-Shūrā 4251. I argue that the historical context of the verse, inter alia the concurrent passages in Exodus 34:33-35, rarifies to designate a metaphorical connotation for the vocable veil and Sinaitic burning bush. Rather, it seems eligible for getting comprehended literally as a Qurānic deconstruction of veils role in the Tabernacle in due course of the second ten commandments grant, namely covenant renewal. I also enounce that, in order to appreciate the phenomena of intertextuality between the former and latter in full, para-scriptural material is of great importance as it sheds light on Qurāns indirect references and deconstruction of biblical themes. While the Qurān occasionally applies to a dogmatic re-articulation to its preceding scriptural tradition through lingua franca of the epoch it deployed, it is not always the case for each theological verbum it embodies. Instead, Qurān seems to deconstruct biblical themes which were familiar to Judeo-Christian community of its time, who used to speak Arabic in everyday encounters. The semantic irrelevancy of מסוה masveh and ḥijāb are ensampled in this regard. To this end, subsequent to a critical analysis of the salient literature on the intertextuality between the Qurān and the Bible regarding Moses as introductory remarks, the paper revisits revelatory theophany in the Hebrew Bible and elucidates the role of Mosaic veil in due course of visio Dei in Exod. 34:33-35. It then briefly peruses Mosaic revelation through the lenses of the Qurān and the Muslim exegetical tradition, as well as extra- Qurānic material. Consequentially, it seems safe to argue that Qurān deconstructs the veil pattern of Judaic tradition as it existed in the sectarian milieu.

 This article delineates Mosaic revelation in the Qurān with special focus on the prepositional phrase min warāi ḥijābin in al-Shūrā 4251 through an intertextual analysis method with the biblical material in Exodus 34:33-35. The analysis is primarily based on the theophanic passages in the biblical tradition which are subsequently juxtaposed with the aforementioned Qurānic phrase. In the exegetical tradition, the verse in question is a featured excerpt for classifying the types of revelation, a classification also traceable in classical methodological works. Amongst the other Qurānic verses refuting theophany, is the verse under discussion deemed a testimonial against visio Dei potential of non-celestial prophets before the Divine. When classical exegetical works revisited panoramically, however, there appears a discernable tendency to corelate vocable ḥijāb, the veil, in the verse metaphorically with the burning bush on Sinai narrative and bestowal of the first ten commandments. Conversely, in the mainstream Judaism, the outline of Mosaic narrative in Exodus 34:33-35 is deemed as a clear manifestation of revelatory theophany, setting a מסוה masveh veil pattern that is believed to be on Moses face after he left the Tabernacle. Accordingly, whenever Moses enters the Lords presence in the Tabernacle, he removes the veil off until he comes out to inform his folk about divine commandments after which he covers his radiant face again with the same veil. He is believed to have seen Yahweh by naked eye. Hence, in biblical tradition, the Mosaic veil comes to the fore as Moses authority during the grant of second ten commandments, not the first one. The veil pattern is, par excellence, a matter of theophanic course. The main arguments of the paper are twofold. Firstly, I argue that Qurāns references to Mosaic revelation are not limited to Sinaitic fire narrative and the bestowal of the first Covenant. Instead, it seems to deconstruct both the visio Dei credo and role of Mosaic veil in the Tabernacle, as described in Exodus 34:33-35, through an indirect reference to Mosaic veil in al-Shūrā 4251. I argue that the historical context of the verse, inter alia the concurrent passages in Exodus 34:33-35, rarifies to designate a metaphorical connotation for the vocable veil and Sinaitic burning bush. Rather, it seems eligible for getting comprehended literally as a Qurānic deconstruction of veils role in the Tabernacle in due course of the second ten commandments grant, namely covenant renewal. I also enounce that, in order to appreciate the phenomena of intertextuality between the former and latter in full, para-scriptural material is of great importance as it sheds light on Qurāns indirect references and deconstruction of biblical themes. While the Qurān occasionally applies to a dogmatic re-articulation to its preceding scriptural tradition through lingua franca of the epoch it deployed, it is not always the case for each theological verbum it embodies. Instead, Qurān seems to deconstruct biblical themes which were familiar to Judeo-Christian community of its time, who used to speak Arabic in everyday encounters. The semantic irrelevancy of מסוה masveh and ḥijāb are ensampled in this regard. To this end, subsequent to a critical analysis of the salient literature on the intertextuality between the Qurān and the Bible regarding Moses as introductory remarks, the paper revisits revelatory theophany in the Hebrew Bible and elucidates the role of Mosaic veil in due course of visio Dei in Exod. 34:33-35. It then briefly peruses Mosaic revelation through the lenses of the Qurān and the Muslim exegetical tradition, as well as extra- Qurānic material. Consequentially, it seems safe to argue that Qurān deconstructs the veil pattern of Judaic tradition as it existed in the sectarian milieu.

 This article delineates Mosaic revelation in the Qurān with special focus on the prepositional phrase min warāi ḥijābin in al-Shūrā 4251 through an intertextual analysis method with the biblical material in Exodus 34:33-35. The analysis is primarily based on the theophanic passages in the biblical tradition which are subsequently juxtaposed with the aforementioned Qurānic phrase. In the exegetical tradition, the verse in question is a featured excerpt for classifying the types of revelation, a classification also traceable in classical methodological works. Amongst the other Qurānic verses refuting theophany, is the verse under discussion deemed a testimonial against visio Dei potential of non-celestial prophets before the Divine. When classical exegetical works revisited panoramically, however, there appears a discernable tendency to corelate vocable ḥijāb, the veil, in the verse metaphorically with the burning bush on Sinai narrative and bestowal of the first ten commandments. Conversely, in the mainstream Judaism, the outline of Mosaic narrative in Exodus 34:33-35 is deemed as a clear manifestation of revelatory theophany, setting a מסוה masveh veil pattern that is believed to be on Moses face after he left the Tabernacle. Accordingly, whenever Moses enters the Lords presence in the Tabernacle, he removes the veil off until he comes out to inform his folk about divine commandments after which he covers his radiant face again with the same veil. He is believed to have seen Yahweh by naked eye. Hence, in biblical tradition, the Mosaic veil comes to the fore as Moses authority during the grant of second ten commandments, not the first one. The veil pattern is, par excellence, a matter of theophanic course. The main arguments of the paper are twofold. Firstly, I argue that Qurāns references to Mosaic revelation are not limited to Sinaitic fire narrative and the bestowal of the first Covenant. Instead, it seems to deconstruct both the visio Dei credo and role of Mosaic veil in the Tabernacle, as described in Exodus 34:33-35, through an indirect reference to Mosaic veil in al-Shūrā 4251. I argue that the historical context of the verse, inter alia the concurrent passages in Exodus 34:33-35, rarifies to designate a metaphorical connotation for the vocable veil and Sinaitic burning bush. Rather, it seems eligible for getting comprehended literally as a Qurānic deconstruction of veils role in the Tabernacle in due course of the second ten commandments grant, namely covenant renewal. I also enounce that, in order to appreciate the phenomena of intertextuality between the former and latter in full, para-scriptural material is of great importance as it sheds light on Qurāns indirect references and deconstruction of biblical themes. While the Qurān occasionally applies to a dogmatic re-articulation to its preceding scriptural tradition through lingua franca of the epoch it deployed, it is not always the case for each theological verbum it embodies. Instead, Qurān seems to deconstruct biblical themes which were familiar to Judeo-Christian community of its time, who used to speak Arabic in everyday encounters. The semantic irrelevancy of מסוה masveh and ḥijāb are ensampled in this regard. To this end, subsequent to a critical analysis of the salient literature on the intertextuality between the Qurān and the Bible regarding Moses as introductory remarks, the paper revisits revelatory theophany in the Hebrew Bible and elucidates the role of Mosaic veil in due course of visio Dei in Exod. 34:33-35. It then briefly peruses Mosaic revelation through the lenses of the Qurān and the Muslim exegetical tradition, as well as extra- Qurānic material. Consequentially, it seems safe to argue that Qurān deconstructs the veil pattern of Judaic tradition as it existed in the sectarian milieu.

 Bu çalışma Kurândaki Hz. Musaya verilen vahiy anlatısını eş-Şûrâ 4251 ayetinde geçen min verāi ḥicābin ifadesi çerçevesinde, Eski Ahidin Çıkış 34: 33-35 pasajları ile metinlerarası analiz yöntemiyle ele almaktadır. Çalışma ağırlıklı olarak Kitab-ı Mukaddes geleneğinde teofani pasajlarını merkeze almakta, ardından bu pasajları eş-Şûrâ 4251 ayetinde geçen örtü arkasından vahiy tanımına arz etmektedir. İlgili ayete hem usul hem de tefsir geleneğinde müfessirlerin ekseriyyetle vahiy türlerini tasnif etmek üzere başvurduğu görülmektedir. Bunun yanı sıra ruyetullâhın imkan dahilinde olmadığını belirten diğer ayet gruplarıyla birlikle eş-Şûrâ 4251, beşer hüviyetindeki peygamberlerin ilâhi olanı doğrudan müşahede edemeyeceğini anlatmak üzere sıklıkla kendisine başvurulan ayettir. Öte yandan klasik tefsir geleneğinde ayete ilişkin ortaya koyulan yorumlar panoramik biçimde gözden geçirildiğinde ayetteki ḥicāb kelimesinin ilk On Emirin verilişi esnasında Allah tarafından Hz. Mûsaya kendisi yoluyla hitap edilen ateş ile ilişkilendirildiği, böylelikle kelimenin mecaza hamledildiği görülür. Yahudi geleneğinde ise Eski Ahidin Çıkış 34:33-35 pasajlarında aktarılan hadise, Mûsanın Yahveyi çıblak gözle gördüğünün bir kanıtı olarak kabul görmüştür. İlgili pasajlarda öne çıkan unsur מסוה masveh peçe kelimesidir. Buna göre Hz. Mûsa Mişkana toplanma çadırı girerek Yahve ile yüz yüze konuşur ancak onun huzurundan ayrıldıktan hemen sonra, ruyetullâhtan neşet eden ve yüzüne yerleşen ışıldamayı kapatmak için yüzünü bir peçeyle örter, kendisine verilen emirleri İsrailoğullarına yüzü peçeyle kapalı hâlde iletir. Bu anlatıya göre Hz. Musa Yahve ile çıplak göz ile konuşmuştur ve Eski Ahidin metin içi kronolojisine göre bu hadise ilk On Emirin verilişinde değil, ahidin yenilenmesi esnasında vuku bulmuştur. Bu sebeple pasajlardaki peçe motifi, Hz. Musanın kavmi önündeki otoritesinin yanı sıra ruyetullahın getirdiği bir sonuç olarak tebarüz eder. Bu çalışma iki temel argümana dayanır. İlk olarak Kurânın Sina vahyine yaptığı metinlerarası göndermelerin ilk On Emirin verilişi ve yanan çalılık teması ile sınırlı olmadığı öne sürülmektedir. eş-Şûrâ 4251 ayetine dair esbâb-ı nüzul rivayetleri göz önünde bulundurulduğunda ayetteki örtü arkasından vahiy ibaresi mecaza başvurulmaksızın anlaşılır hale gelir. Böylelikle Hz. Musaya verilen ikinci on emir esnasında Hz. Musanın yüzünde bulunan peçenin rolünün Kurân tarafından yapısöküme tabi tutulduğu sonucuna ulaşılabilir. İlgili ayet ilk on emirin verilişine değil, ahidin yenilenmesine dair pasaja yönelik bir tashih olarak anlaşılmaya elverişli görülmektedir. Bu doğrultuda çalışma Kurân ile diğer kitabî gelenekler arasındaki metinlerarasılık ilişkisinin ve Kurânın diğer kitabî geleneklere yaptığı dolaylı göndermelerin metindışı kaynaklar yardımıyla daha net şekilde ortaya konabileceği öne sürülmektedir. Zira Kurânın nüzul periyodunda kendisinin çağdaşı olan ve gündelik hayatlarında Arapça konuşan ehl-i kitapla ilişkisinde; dönemin liturji dili Aramcanın kayda değer bir yeri olsa da Kurânın kendisine özgü temalar geliştirdiği, kitâbi gelenek üzerinde kendisini bir düzeltici otorite olarak sunduğu bilinmektedir. Hicāb ve masveh kelimeleri bu konuda birer örneklemdir. Çalışmanın dayandığı bu argümanaların temellendirilmesi amacıyla ilk olarak Hz. Mûsaya verilen vahye dair çalışmalar içerisinde metinlerarasılık yöntemini kullanan literatür analiz edilmiştir. Ardından Eski Ahiddeki teofani pasajları ile Çıkış 34: 33-35 anlatısındaki teofani tecrübesi ve bu tecrübede Hz. Musanın yüzündeki peçenin yeri ele alınmıştır. Çalışma son olarak Hz. Mûsanın yaşadığı vahiy tecrübesi Kurân ve klasik tefsir eserleri bağlamında muhtasar şekilde yeniden değerlendirmiştir. Sonuç olarak Kurânın örtü arkasından vahiy tanımlamasını yaparken Hz. Mûsanın peçesine dair Yahudi geleneğinde geç antik çağda var olan inancı yapısöküme uğrattığı söylenebilir.

Makale detayları

Revelation Behind the Veil: An Intertextual Analysis

Yazarlar:

Merve Kurt Palanci

Yayıncı:

Nevsehir Haci Bektas Veli University

Ana Başlıklar:

Tefsir

Dergi:

UMDE Dini Tetkikler Dergisi Vol.8 Issue 1, pp.1-13

Belge Tipi:

Makale

Yayın Tarihi:

7/2025

Belge Dili:

İngilizce

Document ID (Org No.):

2001355646

pISSN:

2667-4939

Exegesis

Mosaic Revelation

Covenant Renewal

Sinai

Burning Bush

Mosaic Veil

Visio Dei.Tefsir

Musa

İkinci On Emir

Sina

Çıkış 34

Musa’nın Peçesi

Ru’yetullah

Sayı

Makale detayları

Yazarlar: Merve Kurt Palanci

Yayıncı: Nevsehir Haci Bektas Veli University

Ana Başlıklar: Tefsir

Dergi: UMDE Dini Tetkikler Dergisi Vol.8 Issue 1, pp.1-13

Belge Tipi: Makale

Yayın Tarihi: 7/2025

Belge Dili: İngilizce

Document ID (Org No.): 2001355646

pISSN: 2667-4939

Sayı

Yazarlar:

Merve Kurt Palanci

Yayıncı:

Nevsehir Haci Bektas Veli University

Ana Başlıklar:

Tefsir

Dergi:

UMDE Dini Tetkikler Dergisi Vol.8 Issue 1, pp.1-13

Belge Tipi:

Makale

Yayın Tarihi:

7/2025

Belge Dili:

İngilizce

Document ID (Org No.):

2001355646

pISSN:

2667-4939