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Mu‘tezilî Perspektiften Nûh Kıssası: Cüşemî Örneği

Author(s): Fatih Pamuk / Language(s): Turkish Issue: 52/2024

Muʿtazila contributed significantly to the formation and development of Islamic thought and theology. However, for various reasons, the Muʿtazilite school has been weakened and access to the sources that convey their system of thought has become difficult. For this reason, the information about the Muʿtazilite thought was mostly evaluated through the information transmitted by their opponents. This led to the spread of demaging accusations against them that they prioritized reason to narration and abandoned narration which needed confirmation. In Muʿtazilite sources, on the other hand, it can be seen that they use narrated information, and even narrated information occupies an essential place in these works. It is understood that their adoption of a narrower approach compared to their opponents on some issues, such as intercession (shafaa’t) and the torment of the grave, was interpreted as a total denial of the relevant problems. In this regard, it is important to identify Muʿtazilite thought from its own sources. An important issue that needs to be addressed in this context is the determination of the Muʿtazilite school's approach to the Qurʾānic parables. Since the Qurʾānic parables, are usually ambiguous regarding events and persons, various narrations are cited from different sources to elaborate on the related narratives. The miraculous narratives in the Qurʾānic parables also allow for some rational inferences. The Muʿtazilite approach to Qurʾānic parables is closely related to their understanding of reason and narration. The narratives of the Prophet Noah and his people, which are among the parables of the Qurʾān, contain issues related to the basic principles of Muʿtazila, such as prophethood, denial, building an ark based on revelation, the flood, and the destruction of the people. For this reason, it would be helpful to examine the approach of Muʿtazilite thought to the parable of Noah in the example of al-Jishumī. The study, which uses the method of document and content analysis, analyses the approach of Muʿtazilite scholars to the parable of Noah and the impact of their theological thought on their approach to Qurʾānic parables through the source of al-Jishumī. As a result it's been determined that Muʿtazilite scholars attach importance to narrations and extract various evidences from Qurʾānic parables to support their sectarian principles and theories.The study, which uses the method of document and content analysis, analyses the approach of Mu'tazilite scholars to the parable of Noah and the impact of their theo-logical thought on their approach to Qur'anic parables. It's been observed that Mu'tazilite scholars attach importance to narrations and extract various evidences from Qur'anic parables to support their sectarian principles and theories.

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In Bosnian Mihrabs

Author(s): Rusmir Mahmutćehajić / Language(s): English Issue: 50/2010

The most common woman’s name in Bosnia is Mary, along with its variants – Marija, Mara, Marica, Mejra, Merima, Mirjam, Merjema, and names derived from the attributes of the Virgin, such as Abida, Sidika, Kanita, or Tahira. It is often accompanied by such epithets as Our Lady, Virgin, Hazreti, Azra, Mother of God, Blessed, Saint, Most Holy, or Queen. Many churches and mosques are associated with the Virgin and her name in one way or another.

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RELIGIJSKA PLURALNOST U NASLIJEĐU POSLANIKA MUHAMMEDA

Author(s): Mehmedalija Hadžić / Language(s): Bosnian Issue: 100/2022

Otpočeo sam ovo svoje obraćanje citiranjem prvog stavka prvog kur’anskog poglavlja (usp. stavak: “Hvala jest Bogu, Gospodaru svjetova!”) kojim će biti označen završetak Dana suđenja). Želi bih na početku objasniti pojmove korištene u naslovu i njihova značenja u mome izlaganju.

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TRAKTAT O AKUZATIVU STANJA MUSTAFE MUHIBBIJA

Author(s): Amra Mulović / Language(s): Bosnian Issue: 44/2023

This paper presents a hitherto unpublished Treatise on the Accusative of State (Risāla ḥāl) written in Arabic at the end of the 18th century. The author of the treatise is Mustafa Muhibbi (Muṣṭafā Muḥibbī), a poet and prose author, who also served as a mufti in Zvornik. Two copies of this work were used as sources. One copy is held in the manuscript collection of the National and University Library of Bosnia and Herzegovina in Sarajevo and the other one in the collection of manuscripts in oriental languages of the University Library Svetozar Marković in Belgrade. The research includes textological preparation of a text accompanied by an annotated translation and a textual analysis of the content of the Treatise. The review of the content brings a study of the accusative of state within Arabic grammatical thought and especially within those classical sources which the author refers to when considering the central issue of the treatise related to different linguistic interpretations of the 28th verse of the Surah Sabaʼ.

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The Perfect Man (al-insanu al-kamil) in tafsir, hadith and tasawwuf

Author(s): Mensur Valjevac / Language(s): English Issue: 2/2023

In this paper, we tried to show the basic characteristics of the Islamic teaching about the "perfect man", which reached its culmination in Islamic spirituality, i.e., taṣawwuf. The Islamic or taṣawwuf teaching of the Perfect Man cannot possibly be linked to a Christian or Buddhist notion of man, which is anthropomorphic. The most perfect man is always a man and a servant of Allah. Every man, according to the Ṣūfīs, can potentially be individually perfect, and the task of such perfect men is to serve other people, striving to make them happy in both worlds, and they are the true heirs of the Prophets. Perfect men are other people's teachers and guides. Bosnian Ṣūfīs inspired by other Ṣūfī scholars also spoke of the Perfect Man in their works. Their teachings are largely based on Ibn ʿArabī and al-Rūmī. They clearly deny any form of pantheism, panentheism, union of God and man, incarnation, becoming God through man, etc. According to them, in addition to a universally Perfect man, there are also individually perfect men who are the only ones worthy of being Prophets and guides to other people, as complete teachers to whom people are obliged to show obedience and devotion. The highest degree of individual perfection is the most complete perfection that belongs to Muḥammad, ṣallallahu ʿalaihi wa sallam, and his complete and perfect successors. Sheikh Mustafa-effendi Čolić, in his teaching on the Perfect Man, uses a new term in the Bosnian language „Allahov obznambeni univerzum“, which may be translated as "Allah's Meaningful Universe." His teaching, too, is based on the teachings of earlier Ṣūfīs, but it also has some new aspects.

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Dispensable and Inconsequential? Reflections on the Value of Tolerance in Interreligious Relations and Dialogue

Author(s): Najib George Awad / Language(s): English Issue: 2/2023

In current intellectual discourse, some scholars believe tolerance is unnecessary to interreligious interaction, viewing it either as veiled indifference toward others and their religious idiosyncrasies, or as crude relativism rooted in denial of the truthclaims and moral obligations of religious traditions. This essay addresses these ideas, and explores the possible connotations and hermeneutics of tolerance, providing a fresh reading of its role and value within interreligious relations and dialogue. It proposes a new status for tolerance, by exploring its potential meanings and values in perception of the self, and not just of the other. It then examines Christian-Muslim relations in Middle Eastern history and their notion of tolerance and reinterprets it in light of the Qur’anic notion of ‘la ikrah’. A re-conception of tolerance is proposed, which invokes a new understanding of religiosity and religious affiliation: being tolerant in interreligious relations and dialogue means being one’s true religious self.

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Muntasir Zaman, The Height of Prophet Adam: At the Crossroads of Science & Scripture

Author(s): Fadilj Maljoki / Language(s): Bosnian Issue: 2/2023

Review of: - Muntasir Zaman, The Height of Prophet Adam: At the Crossroads of Science & Scripture

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ARAP DİLİNDE HADİSLER İLE İSTİŞHAT

Author(s): Abdulhalik EKİNCİ / Language(s): Turkish Issue: 62/2024

The hadith is the second source of Islam after the Great Qur’an, but the advanced Arabic language scholars such as Sibawayh and Al-Mubarrad did not cite it in their books. Rather, they did not mention it in any of the hadiths, except for a few hadiths that do not exceed the number of fingers on the hand, and those that were mentioned were not mentioned for quotation, but rather they were mentioned as an example to represent It has all the examples mentioned in their books Scholars have three opinions on this question 1- The first opinion: It is absolutely forbidden to cite it. This is the opinion of Abu Hayyan Al-Andalusi and his sheikh Ibn Al-Da’i Ali bin Muhammad Al-Ishbili and others. 2- The second opinion: It is permissible to cite it absolutely, and this is the opinion of Ibn Malik, Ibn Hisham and others 3- The third opinion: It is permissible to cite it, not absolutely, but with the fulfillment of some conditions. This is the opinion of Al-Shatibi, Al-Yayuti, and others. The person who holds each of these opinions has evidence to support the validity of his opinion Among the evidence that prevents people from citing the hadith is that most of the hadith is narrated in meaning, so the words of the hadith are not among the words of the Prophet, may God bless him and grant him peace, so they cannot be used as evidence. As for the evidence for the permissibility of citing hadith, the Prophet, may God bless him and grant him peace, is one of the most eloquent people in the world, and his hadiths are narrated with continuous authentic chain of transmission, and verbal narration is the basis of narration, so it is valid to cite it. An example of citing a hadith: On the authority of Abu Hurairah, may God be pleased with him, who said: The Prophet, may God bless him and grant him peace, said, “The truest word ever said by the Arabs is the word of Labid: Everything except God is false.” The purpose of martyrdom: In the Arabic language, the word is applied to useful sentences, as in this hadith. What is meant by the word here is Labeed’s saying, “Everything except God is false,” and this is a useful sentence.

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MU‘TEZİLE DÜŞÜNCE SİSTEMİNDE İNANÇ ESASLARININ BAĞLAMI VE KULLANIM ALAN

Author(s): Yasin Yildirim / Language(s): Turkish Issue: 62/2024

Mu'tazilite scholars played an active role in the formation of Islamic theology through the dialectical methods they developed to defend the beliefs of Islam, contributing significantly to the development of Islamic thought. Responding to claims, especially regarding theology and prophethood, of religions such as Judaism, Christianity, Brahmanism, and Zoroastrianism, Mu'tazilite theologians successfully defended Islam by exposing inconsistencies in their beliefs with their methodological theological principles. They also demonstrated the same success against internal Muslim sects such as anthropomorphists, assimilationists, Shi'a, and Murji'ites. Within the scope of this study, information is provided on the principles of usul-i hamse that underlie Mu'tazilite thought within the limits of an article. In the section we refer to as the second chapter, we evaluate the main beliefs of Islam under the headings of divinity, prophethood, and scripture according to Mu'tazilite methodology. Based on qualitative data analysis, our research aims to examine the method of grounding Islamic beliefs according to Mu'tazilite principles by limiting Islamic belief topics within the context of usul-i hamse principles. Our study is significant reflecting the method of Mu’tazilah regarding all the fundamental belief issues.

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Hermeneutika i egzegeza Kur’āna Filipa Ćorlukića

Author(s): Enes Karić / Language(s): Bosnian Issue: 24/2024

This essay indicates the main plans that should be studied when dealing with the works of Filip Ćorlukić in which he investigates the Qur’ān, whether he realizes this through the translation of the Islamic holy book within its Croatian language adaptation, or through comparing the Qur’ān with the Bible, Islam with Christianity, or , on the other hand, through Ćorlukić’s personal and unique studies of the Qur’ān. This essay focuses especially on Ćorlukić’s scientific experiments in which he reconciles „true“‘ science and „true“ religion, the texts of the Bible and the Qur’ān, the teachings of Judaism, Christianity and Islam, the positions of scientism and theism.

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İlk Beyt-El (Tanrı Evi) Kâbe: Tarihi, İçindeki Görsel ve Figürleri, Kur’an’daki Yansımaları

Author(s): Esra Erdoğan Şamlıoğlu / Language(s): Turkish Issue: 53/2024

As the first temple of the earth, the house of Allah on earth, the qibla of the Islam, the Kaʿba draws attention in terms of being the oldest temple of the geography where the verses of the Qurʾān were revealed, and the foundations of the Islam were shaped. In this context, it is essential to investigate the position of the Kaʿba in the pre-Islamic period, its place in the Arab society and the symbolic meanings of the figures and paintings in its sacred area. When the Kaʿba is examined in the light of the data in the narrations, the idols of people from 360 different tribes and religions in the haram area (sacred boundary area), the statue of Hubal, who has common features with the deity Baal and is considered one of the most important gods of Mecca, the figures of prophet Abraham, who is depicted drawing the fortune arrows of Hubal, and the relatively small statue of Ishmael, the ancestor of the Arabs, standing next to him, a pair of horns believed to belong to the ram that Abraham sacrificed in place of Ishmael, and depictions of many prophets, including Mary and Jesus, trees and angels. It is known through narrations that the Kaʿba remained in this state until the conquest of Mecca by the Prophet Muhammad and his companions. However, information on the dates when these images and figures began to be placed is controversial. The lack of written sources about the pre-Islamic period in Arabia and the lack of archaeological data due to geographical conditions are generally the main problems of Qurʾānic history studies. For this reason, the interpretations to be made on the limited amount of information obtained should be evaluated in terms of providing ideas for future studies. The fact that the information about the Kaʿba from the pre-Islamic period has disappeared has made it necessary for us to investigate the subject mostly within the framework of narrations. Since we do not have visuals of the materials inside the Kaʿba, in-text visuals were created with artificial intelligence (AI) based on the descriptive and illustrative expressions in the narrations to give the reader an idea and help him visualize the environment.

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Międzynarodowa konferencja naukowa Kitabistyka – metodologia badań i publikacja źródeł

Author(s): Joanna Kulwicka-Kamińska / Language(s): Polish Issue: 2/2023

Report on Conference „Kitab Studies – Research Methodology and Source Publication” held at Vilnius University from 5th to 6th of October 2023.

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Allah'ın Hükümleriyle Hükmetme Meselesi: Maide Suresi 44., 45. ve 47. Ayetler Özelinde

Author(s): Nasi Aslan,Derviş Dokgöz / Language(s): Turkish Issue: 2/2023

At the end of the verses 44th, 45th, and 47th of the Surat al-Māʾida, it is seen that those who do not judge by what Allah has revealed are described as unbelievers, oppressors, and fāsiqs with the general expression. Especially in verse 44th of the surah, the fact that those who do not judge by Allah's revelations are characterized as misbelievers has been a subject of debate since the early period. Many different opinions have been expressed by the mufassirs about who are included in this scope, who are the addressees of the verse, whether the” kufr” here is blasphemy in the form of denying Allah and leaving the religion, or is it a different type of “kufr”. As it is understood from the information in the sources regarding the asbāb al-nuzūl of these verses were revealed as the Jews destroyed the provisions set by Allah in the Torah, changed them with various ways, and discriminated between people in various ways and applied them. With the relevant verses in Sūrah al-Māʾida, all these injustices, lawlessness, and unfairness were made away and the Jews who committed them were strongly criticized. In this regard, it is seen that some commentators have devoted themselves to the reason for the verdict of the relevant verses and interpreted the characterizations in the verse as infidels, cruel, and fāsiqs as covering only the Jews who committed these acts. However, even if the information about the contents of the relevant verses shows that these verses are about the Jews, this does not mean that the scope of the verse should be limited to them. Because both the universality of the messages of the Qur'an in general and the fact that the address in the verses came in a public way do not allow these provisions to be allocated only to a certain group. In addition, according to the rules of istinbat, the fact that the reason for making a religious provision is specific does not prevent the generalization of it. When considered within the framework of the principles we have explained, it becomes clear that narrowing down the provisions of the verses by allocating them only to a certain group is not a correct approach. In this article, it is aimed to draw attention to the richness of meaning that emerges when the relevant verses are evaluated in terms of the types of indications in the fiqh method. When the verses within our subject are evaluated in terms of the types of indications, it is seen that these verses indicate that the implementation of a provision in force cannot be avoided. In the relevant verses, it's concluded that important principles and rules of law such as the realization of justice, the rule of law, equality before the law, no one's being privileged in the sight of the law, the powers of the head of state are limited, that there is no place for ijtihad where Allah's clear judgment exists.

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Zâhirî Âlimler Nezdinde Halku’l-Kur’an Meselesi

Author(s): Hüsamettin Kaya / Language(s): Turkish Issue: 2/2023

The Islamic thought has experienced many ruptures in history. One of them is the Mihna period. The main argument of the mihna period, which started during the reign of the Abbasid Khalifa Me'mun, was the issue of the khalq al-Qur'an. The leading figures of the period were dictated to accept the idea that the Qur'an was created. Those who took an opposing stance were oppressed and tortured. In this period, people like Ahmed b. Hanbal, who did not bow to oppresion, were made heroic by the people. This time, the reverse Mihna period started and those who spoke about the people of the Qur'an were criticized. Many of the muhaddith considered the approach to the issue of the khalq al-Qur'an as a bid'ah. This situation has created a field of criticism for people and segments who do not like each other. For this reason, unfair perceptions have been created about some people and their authorities in the society have been targeted with unfounded claims. Therefore, it is important to consider the approaches of Islamic scholars or sects to the subject objectively and to evaluate them in this context. In this study, the approaches of Dâwûd az-Zâhirî (d. 270/884), the founder of the Zâhirî sect, who were negatively affected by the situation in question, and other Zâhirî scholars to 'khalq al-Qur'an' were examined. In addition to the perception made about them, it is aimed to determine the accuracy of the discourses attributed to them. In this context, first of all, the views attributed to them are (i) The Qur'an in our hands, which consists of paper and ink, is not created, whereas the Qur'an in the preserved tablet is not created. (ii) The Qur'an is muhdes (created). (iii) The Qur'an is muhdes, and it is a creature in terms of its pronunciation. (iv) When the Qur'an is recited, the pronunciation that occurs as a result of the movements made by the servant to extract the letters has been classified as creature. These discourses attributed to them were compared with the information found in the works of Zâhirî scholars and it was determined whether they were consistent or not. As a result of the researches, Dâwûd az-Zâhirî, who was in Nishapur during the years when the mihna process continued, expressed some discourses about the creation of the Qur'an; however, with the end of the mihna, it was concluded that he gave up his discourses in question. Ibn Abi Asim (d. 287/900), Ibn Niftawayh (d. 323/935), Ibn Hazm (d. 456/1064), and Ibn al-Kaysarani (d. 507/1113), who are among the apparent scholars, have openly stated that the Qur'an is not a creature and they also blaspheme those who claim otherwise. In addition, it has been observed that the perception made independently of the correctness or falsity of the discourses attributed to them negatively affects the Zâhirî scholars in many ways. For example, it is because of this that Zâhirî scholars who are exposed to such perceptions lose value both in the eyes of the public and in the scientific assemblies.

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Bir Nübüvvet Savunusu Olarak Mâverdî’nin (ö. 450/1058) Aʿlâmü’n-nübüvve Adlı Eserinin Değerlendirilmesi

Author(s): Ahmet Çelik,Eyüp Gür / Language(s): Turkish Issue: 2/2023

Prophethood (nubuwwah) is a divine institution that teaches the healthy progression of relations between Allah and humans, as well as between humans and the universe. However, from another perspective, it is also considered a human institution. Some opponents of religion, lacking strong evidence to challenge the existence of Allah, direct their objections towards prophethood, which is seen as a manifestation of Allah’s attribute of speech (kalām). To counter the rejection of prophethood, scholars of theology (kalām), hadith, and Prophetic biography (sīrah) have compiled a body of literature known as Dalāʾil al-nubuwwah (Proofs of Prophethood). Their aim has been to collect proofs supporting prophethood as a response to these refutations and to dispel doubts regarding it. All extraordinary events occurring from before the birth until the death of Prophet Muhammad are considered evidence.During the fifth century, a notable figure in this tradition was the Shāfiʿī scholar al-Māwardī, who defended prophethood in his book Aʿlām al-nubuwwah (The Signs of Prophethood). Aʿlām al-nubuwwah has inspired subsequent works in this field due to its clarity and robust proofs. It became known by both names, Aʿlām al-nubuwwah and Dalāʾil alnubuwwah, as it encompassed methods of narration and debate. Within his work, al-Māwardī mentions figures like Barāhimah, Dahriyyah, and certain philosophers as representatives of the idea rejecting prophethood. According to him, Barāhimah, of Indian origin is a sect that denies prophethood despite accepting the unity of Allah. Dahriyyah is a denialist sect attributing eternity to the universe and creativity to nature. Al-Māwardī considers these philosophers as infidels due to their comments on prophethood rather than outright denial. The basis of these movements' idea of denying prophethood lies in their efforts to portray reason (ʿaql) as an alternative to revelation (waḥy). Jews and Christians, on the other hand, are portrayed as groups that accept the concept of prophethood, however they reject Muḥammad’s. prophecy. Their objection stems from the fear of their religions being superseded. Al-Māwardī counters those rejecting prophethood by addressing the public interest (maṣlaḥah) of humans, the necessity of prophets, and the role of miracles. He illustrates that prophet charged with the duty of prophethood proves it through spectacular events orchestrated by Allah but carried out through his own hand. The prophet serves the public interest by conveying matters beyond human intellect and presenting them in a comprehensible manner, thereby ensuring the worldly and eternal felicity of humanity. Furthermore, he provides evidence for the Prophet Muḥammad’s prophethood through his moral character, prophetic biography, and accounts of miracles. The biography of Prophet Muhammad’s begins before his birth, and the method of proof is used to demonstrate his prophethood. In essence, al-Māwardī’s method of proving prophethood in Aʿlām al-nubuwwah can be seen as a synthesis of the approaches used by scholars of theology and hadith.

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Muhâsibî’nin Fehmü’l-Kur’ân’ı Bağlamında Kur’an’ı Anlamanın Neliği/Tefsir İlminin Öncülleri

Author(s): Muhammed İsa Yüksek / Language(s): Turkish Issue: 2/2023

In the field of ʿUlūm al-Qurʾān, in which the conceptual framework of the science of interpretation is drawn and the main rules used in tafsīr are discussed, independent books have been compiled since early periods. Some of these works stand out as foundational texts because they make important determinations about the nature, function, methodology, and relationship of the science of tafsīr with other Islamic sciences. The masterpiece entitled Fahm al-Qurʾān by al-Khāris alMuhāsibī, a scholar of sufism, tafsīr, kalām, and hadīth is one of these books. Al-Muḥāsibī was a writer who lived in a period when philological and Sharīʿah sciences gained a systematic structure and schools were born and developed. Muhāsib'i's multifaceted scholarly depth, the requirements of his time, and the characteristics of his work distinguish Fahm al-Qurʾān from other works in the field in terms of its problematic, content, and style. It can be said that Fahm al-Qurʾān consists of two main chapters. In the first chapter, the issues of kalām, meaning, and reason are subjected to a quiddity inquiry. In the second chapter, the linguistic aspect of kalām is emphasized and the content and style of the Qur'ān are discussed under the headings of muhkam- mutashābih, naskh and üslūb al-Qur'ān. In this work, al-Muḥāsibī suggests that before asking How we should understand the Qur'ān?, the reader should ask What exactly is being understood and what is meaning? The first of these questions includes the question Who am I? While the sources of The Sciences of the Qurʾān mostly focus on how to understand the Qurʾān at the epistemological and methodological level, in Fahm al- Qurʾān, the meaning of understanding the Qurʾān is problematized and a theory of reason and meaning that is competent with moral training is built. Thus, the conceptual inquiries of the work extend to the existential philosophy of the author. Despite these privileges, it is surprising that Fahm al-Qurʾān did not gain a prominent place among the main sources of tafsir methodology in later periods. This may be due to the theorization of a theory of meaning in which moral maturation is placed at the center. In this research, while trying to reveal the original value that Muhāsibī added to the field with Fahm al-Qurʾān, the systematic structure of the science of interpretation, its connection with other religious sciences, the relationship between speech adjective and language were made problematic and tried to be resolved in the context of the research hypothesis. In this context, it has been determined that al-Muḥāsibī's Fahm al-Qurʾān draws the conceptual framework of tafsīr methodology in relation to the authentic structure of the sharī'ah sciences at a very early period. The fact that Fahm al-Qurʾān carries important signs regarding the position of tafsīr in the hierarchy of sciences and its relationship with other sharī'ah sciences increases the value of the work in identifying the codes of the traditional paradigm. In the research, in which induction methods were used in text analysis and deduction methods were used in discourse analysis, it was determined that Fahm al-Qurʾān had a fiction that shapes the traditional paradigm and depicts the authentic structure of religious sciences.

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Furkân Sûresinin 30. Âyetine Dair Müfessirlerin Yaklaşımları ve Hz. Peygamber’in Allah’a Münâcâtının Makâsıdî Tefsir Açısından Yorumu

Author(s): Zakir Demir / Language(s): Turkish Issue: 2/2023

One of the divine quotations narrated from the timeline of Qur’ānic revelation is seen as a word of Prophet Mohammad in the 30th verse of the surah of al-Furqān. It’s observed that the speaker of this verse is Prophet Mohammad and he complains to God about his tribe which neglects the Qur’ān. In the present study, semantic structure and the meaning area of the phrase “mahjūr”, which is the key word in this verse, the meaning of it in the timeline of Qur’ānic revelation and the interpretations attributed to it in the following centuries are traced. Likewise by examining Qur’ānic exegesis chronologically and investigating the interpretations of the exegetes on the relevant verse, it’s tried to see the semantic breaking points, changes and transformations regarding this verse in the historical process. Finally, the approaches of the exegetes who interpreted this verse in terms of the method of maqāsidī tafsir or the principle of teleological interpretation are determined. The approaches detected in this respect are first explained in a descriptive style, and then they’re evaluated in an analytical point of view. The findings and conclusions we reached in this study are as follows: As stated by the majority of exegetes, especially Qatāda, al-Zamakhsharī, Ibn Atiyya, Fakhr al-Dīn al-Rāzī and al-Sa‘ālibī, the aforementioned verse belongs to the Prophet Mohammed in terms of both wording and meaning. It hasn’t been determined that there’s a conflict about the pertaining of this word to him. According to this hadith quoted in surah al-Furqān, the Qurayshi polytheists made unwarranted objections to the Prophet and the divine instructions that he brought, his heart was narrowed in the face of their attitude towards the Qur’ān, and for these reasons he complained about his tribe to God. It can be said that this meaning seen in Mecca in the tenth year of his prophethood, namely, insulting the Qur’ān, abandoning it, and denying the themes in it, also includes Muslims after the revelation period. Accordingly, it can be thought that the aspect and situation of not acting on the provisions of the Qur’ān and not thinking about its verses are also valid for the interlocutors of the next period. In this direction, when we look at the history of tafsir, it has been determined that the exegetes who interpreted this verse in terms of teleological interpretation asserted different approaches. It was seen that al-Zamakhsharī, al-Rāzī, Abū al-Barakāt al-Nasafī, al-Bikā‘ī, Kamālpasazāde, Sayhzāda and Ibn ʻĀshūr interpreted this complaint of the Prophet by associating it with the coming of punishment. Therefore, in compliance with them, this verse aimed to threaten all the interlocutors, especially the Quraysh. On the other hand, it has recognized that Ibn al-Qayyim al-Jawziyah, Ibn Kathir, Bursavī and Sayyid Qutb evaluated this verse in the context of the types and ways to abandon the Qur’ān. Thus, they interpreted the relevant verse in terms of maqāsidī tafsir in a way that would cover both the first addressees of Qur’ānic revelation and other interlocutors in the following periods. In a nutshell, it can be considered that not endeavoring to understand and interpret the Qur’ān, or keeping it away from family and social life, law, understanding of earning and spending, not referring to it in such matters, or giving up living a life pursuant to it, are some of the routes and sorts of abandonment of it for Muslims.

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فتح الرحيم الرحمن في تفسير آية ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإحْسَانِ﴾ لأبي الحسن بن عبد الرحمن ابن محمد الخطيب الشربيني الشافعي دراسة وتحقيق

Author(s): Zakir Aras / Language(s): Arabic Issue: 2/2023

This study seeks to investigate the treatise of Abū al-Hasan b. Abd al-Rahman b. Muhammad alKhatīb al-Shirbīnī al- Shāfiʻī (d. after 1028/1619) entitled Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" based on the manuscript of the author. Shedding light on the translation of this unknown scholar, as it is evident from the title of the treatise that it contains the interpretation of this verse, which is well known among scholars and commentators as the most comprehensive verse in the Qur’ān. In this tafsīr, Shirbīnī used many exegetical methods such as exegesis of the Qur'ān with the Qur'ān, exegesis of the Qur'ān with the Sunnah, exegesis of the Qur'ān with the sayings of the Companions, and al-tafsīr bi-al-raʼy, as well as tafsīr approaches such as linguistic tafsīr, the science of munāsabāt, and causality of nuzūl to analyze the meanings of the verse in depth. Another feature that increases the importance of this treatise is that al-Shirbīnī refers to the primary source tafsīr books together with their glosses, sometimes quoting from the commentators verbatim, and sometimes making meaning-based quotations from them, which is the most obvious indication of his exegetical ability and scholarly competence. In this work, he adopted a syncretic approach while emphasizing the meanings of the verse and followed an analytical-critical method while examining the subject. For this reason, he analyzed all the words in the verse one by one, dwelt on the meanings and interpretation of the words, and criticized their views after including the views of the commentators. Therefore, he applied the analytical exegesis method very successfully in this work. Accordingly, he analyzed the narrations related to tafsīr and mentioned the Companions' names during the narration. In particular, he analyzed the narrations from Ibn 'Abbas (d. 68/687-88) about the words al-ʻAdl and al-iḥsān, and stated that there was a dispute between the narrations about the phrase al-iḥsān. He took a scientific stance on the derivation of the word "Allah,” debated between those who accepted it and those who rejected it. He stated that the derivation of the word was not satisfactory and reliable. In the tafsīr of the words al-ʻAdl and al-iḥsān, he discussed the isnāds in Muqātil b. Sulayman’s (d.150/767) tafsīr emphasizing that he received the tafsīr of al-ʻAdl from Ibn 'Abbas and the tafsīr of al-iḥsān from 'Ali b. Abī Tālib. This approach is an important example for the isnād analyses of Muqātil b. Sulayman who was criticized for neglecting isnād chains in his tafsīr. He also criticized al-Baydāwī for being influenced by some of Zamakhsharī's sectarian and theological views. He classified the issue of kinship according to usūl, furū', and hawāshī, expanded the meaning of the verse, and insisted that the message of this verse encompasses all relatives, regardless of the degree of kinship. He was influenced by Latāʾif al-Ishārāt, al-Kashshāf, Mafātīhu al-ghayb, al-Baydawī, Hāshiya al-Jurjānī ala alKashshāf, and his grandfather al-Khatīb al-Shirbīnī’s (d.977/1570) al-Sirāj al-munīr.

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En‘âm Sûresinin Nüzulü: Rivayet ve Metin Eksenli Bir Değerlendirme

Author(s): Havva Özata / Language(s): Turkish Issue: 1/2024

It is narrated in the classical sources on tafsīr narrations that Sūrat al-Anʿām was revealed collectively at once at the end of the Meccan period. However, there are asbāb al-nuzūl narrations indicating that some verses of the sūrat were revealed at different times. Similarly, it is emphasized in the narrations that some of its verses are also Medinan. The different narrations lead to a contradiction regarding whether Sūrat al-Anʿām has been revealed at once or gradually over a period of time. It is important to ascertain the nature of the revelation of the Sūrat and consequently to resolve this contradictory circumstance. The purpose of this study is to examine the process of the sūrat’s revelation by evaluating the intra-textual and extra-textual context of Sūrat al-Anʿām. Thus, it is aimed to determine whether the sūrat was revealed gradually over a period of time or at collectively at once. When we talk about the extra-textual context, we’re talking about the historical background that forms around the narrations that claim the sūrat was revealed all at once or in parts throughout time for different reasons. Intra-textual context, on the other hand, refers to textual features that emerge through the structural and content-related characteristics of the Sūrat al-Anʿām. In this manner, both the narrations regarding the revelation of the sūrah and its textual features have been scrutinized. Comparative analysis has been used to evaluate the specific solutions put out by commentators on this matter. Modern commentators have placed significant emphasis on this issue. Related commentators on this topic have focused on the textual integrity of the sūrat, the nature of asbāb al-nuzūl narrations about surah verses, and the technical and content study of the narrations. Based on its sened and the existence of contrary narrations, several commentators have rejected the narratives claiming that it was revealed at once as inauthentic. However, the majority of them have suggested that it is more plausible that the surah was revealed at once. They criticized these narrations for not being included in reliable hadith sources, and they accepted them as later aṣbāb al-nuzūl interpretations that were made in order to explain the meaning of the verse. Additionally, they have attempted to elucidate the issue in light of well-known procedural occurrences such as the postponement of judgment and the recurrence of revelation. The textual integrity of the sūrat has been also considered in this context. Indeed, in Sūrat al-Anʿām, it is seen that are answered the objections of the polytheists against the Prophet and every principle of the religion he preached, and that are rejected their ignorant customs and traditions. It is highly likely that Sūrat al-Anʿām was revealed at once when one considers the textual integrity of the sūrat, which is evident from the first to the last verse, the historical background that runs parallel to it, and the narrations claiming that the sūrat was revealed at once.

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el-Keşşâf’ta Hz. Peygamber’e Nispet Edilen Kıraatlerin Tahlili

Author(s): Lokman Yılmaz / Language(s): Turkish Issue: 1/2024

Qira'ahs, which contain the performance qualities of the words of the Holy Qur'an, are among the important subjects of many Islamic sciences. In particular, qiraat, which is one of the basic subjects of the science of tafsīr, occupies a significant place in the tafsīr of al-Zamakhsharī (d. 538/1144), one of the symbolic figures of this science. The approach of al-Zamakhsharī, who frequently refers to qiraat disputes in his tafsīr al-Kashshāf, is important because it influenced the commentators after him. He sometimes touches on the proof and sometimes the relative aspects of the Qira’ahs he deals with.Approaching the qiraat from a linguistic perspective, Zamakhsharī emphasizes the offensive nature of the related qiraat, especially in language. In addition, he does not neglect to mention the names of those who recite with the pronunciation he mentions most of the time. Among those he mentioned are the imams of the sahih qiraat (the imams of qiraat al-asharah), the imams of the shāz qiraat, and the people of the salaf who are famous for their qiraat. This attitude of the commentator also reveals his familiarity with the subject. In addition to the sahih qiraat, alKashshāf also includes many shāz qiraat. From time to time, the commentator goes into the narrative basis of some pronunciations, whether they are sahih or shāz, and attributes the relevant pronunciation to the tābi'een, the Companions, or even the Prophet. However, a problem stands out during this attribution. This is the issue of the authenticity of these pronunciations. For a qiraat to be authentic, it must come from a script that is accepted among the qiraatists, and it must be written according to the Arabic language and the orthography of one of the mushafs dictated by 'Uthman. In many places, the commentator only uses precise and clear statements such as "This is the qiraat of the Prophet" and does not feel the need to evaluate the pronunciation or refer to a source. The shāz qiraats that the Prophet is said to have recited in this tafsīr also attracted the attention of the translators of the Keşşâf Tefsiri published by the Yazma Eserler Kurumu (YEK), and they included the following sentence under the title "Qirāats in al-Kashshāf" in their evaluation of the subject: "The most interesting of these is probably the qiraat attributed to the Prophet, but not included in the mutawatir qiraats." This determination necessitates an in-depth study of this qiraat in al-Kashshāf. However, despite its importance, no study has been found on this subject. This study aims to identify, confirm and criticize the qiraat attributed to the Prophet in al-Kashshāf. First of all, the number of these qiraats mentioned in the work, their sources and their isnāt were determined, and then the way they were found among the Qiraat imams was revealed. According to our findings, al-Zamakhshari does not attach special importance to the attribution of a qiraat to the Prophet and does not look at the authenticity and fame of the narration and the qiraat. This approach of his was not accepted by hadith scholars and qiraatists alike.

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