Papers by NAİF YAŞAR
Tefsir Araştırmaları Dergisi The Journal of Tafsīr Studies التفسيرية الدراسات مجلة, 2023
The first centuries of Islamic history have witnessed many theological debates. The sectarian gro... more The first centuries of Islamic history have witnessed many theological debates. The sectarian groups of that time have used the Qur’ānic text and the traditions in order to support their ideas. Therefore the
Qur’ānic text became a field of controversial debates among the theologians of Islam. Being among the forerunner savants of Islam, Muḥammad b. Jarīr al-Ṭabarī (d. 310/923), also handled the main theological debates of the first three centuries of Islam in his commentary called Jāmiʽ al-bayān ʽan taʼwīl āy al-Qurʼān. al-Ṭabarī, mostly, presents the theological debates among the Islamic sectarian groups without mentioning the proper names of the persons or the sects to whom the related theological views belong to. He usually uses anonymous expressions such as ‘some researchers’, ‘some exegetes’, and so on instead of giving proper names of the sectarian groups or the personalities. Therefore, in this article, the proper names of personalities and sectarian groups alluded to by al-Ṭabarī under anonymous expressions will be brought to light relying mainly on the Islamic literature. As a common method of his commentary al-Ṭabarī, mostly transmits traditions related to the theological debates he deals with, nevertheless he sometimes does not supply any tradition regarding the disputed theological topics. In this study, only the isnāds of the traditions quoted by al-Ṭabarī will be provided, whereas every supported
view will be briefly summarised. Here we will not handle all the anonymous expressions related to the theological debates, but we will sum up some controversial theological issues regarding the acts of human and the hereafter life such as beatific vision, the definition of faith, free will, the creation of human acts, and so on.
Tefsir Araştırmaları Dergisi The Journal of Tafsīr Studies التفسيرية الدراسات مجلة
Muḥammad b. Jarīr al-Ṭabarī (d. 310/923), in his commentary called Jāmiʽ al-bayān ʽan taʼwīl āy a... more Muḥammad b. Jarīr al-Ṭabarī (d. 310/923), in his commentary called Jāmiʽ al-bayān ʽan taʼwīl āy alQurʼān, handles the theological debates that emerged until his time. Although he sometimes provides the proper names of the persons and sects to whom theological views belong, he nevertheless mostly does not give the related proper names. Instead of giving proper names, he uses anonymous expressions such as ‘some researchers’, ‘some exegetes’, or ‘those who believe that the acts of humans are created by themselves, not by God.’ Therefore many ideas of the sectarian groups of the first three centuries of Islam remain Anonymous in his commentary. In this article, the proper names of persons and sects alluded to by al-Ṭabarī under anonymous expressions will be brought to light within the framework of Islamic literature. Depending on the theological debates he deals with, al-Ṭabarī sometimes transmits traditions related to the views discussed, but sometimes not. We will summarise the views given in the traditions which are quoted by al-Ṭabarī. Therefore, in this study, only the isnāds of the traditions referred to by al-Ṭabarī as support for the views discussed will be provided, whereas the texts of the traditions will be left out. In this study we will not present all the anonymous debates, but just those which are
related to the essential (al-Ṣifā al-Dhatiyya) and the anthropomorphic attributes of God.
Öz: Kur'an, Arap dili literatürünün ilk kitabıdır. Bundan dolayı Arap dil biliminin kurallarını b... more Öz: Kur'an, Arap dili literatürünün ilk kitabıdır. Bundan dolayı Arap dil biliminin kurallarını belirleme noktasında mihenk taşıdır. Fakat bazı çalışmalar, Kur'an'da Arapça dil bilgisi kurallarına aykırı örnekler olduğunu iddia etmiştir. Diğer bazı çalışmalar ise bu tür iddiaları reddetmiştir. Biz de bu çalışmamızda Kur'an'da görünüşte Arapça dil bilgisi kurallarına uymayan ibarelere dair Taberî'nin yaklaşımını inceleyeceğiz. Zira Taberî, kendisinden çok sonraki dönemlerde yapılan bazı çalışmalarda dil bilgisi hataları olarak iddia edilen kullanımları, henüz bu gibi tartışmaların olmadığı bir dönemde Arap dil biliminin temel mantığına dayanarak beyan etmiştir. Dolayısıyla onun bu açıklamaları savunmacı bir yaklaşımla ortaya konulmadığından daha objektif ve ilmi bir mahiyete sahiptir. Taberî'nin ilgili açıklamalarına baktığımızda, Arap dil kullanımlarının sadece lafzî ve mekanik kurallara tabi olmadığını, aksine mananın da duruma göre dil kurallarını belirleyebileceğini görmekteyiz. Bundan dolayı lafzî açıdan uyumsuzluk görülen kullanımlarda, mananın göz önünde bulundurulmasıyla söz konusu uyumsuzluk giderilebilmektedir. Bu çalışmayla Taberî'nin söz konusu meseleye yaklaşımını ortaya koymakla beraber kendisinden önce ve sonra yaşayan müfessirlerin de bu konudaki görüşlerini temel anlamıyla vermiş olacağız. Zira genel itibariyle hepsi bu meselede birbirinden etkilenmiştir. Anahtar kelimeler: Tefsir, Arapça Dil bilgisi, Kur'an'da Dil Bilgisi Hataları, Taberî, Câmiu'l-Beyân. Abstract: Qur'an is the first book of the Arabic literature. That's why it is essential for the grammar rules of the Arabic language. Some studies claimed that there are some grammar errors in the Qur'anic text while some other studies refused these claims. We will examine some usages in the Qur'anic text, which at first glance seem to be errors according to the Arabic grammar, in the viewpoint of Tabarî. Because Tabarî, depending on the main usages of the Arabic language, had explained the rules of some usages beforehand which have been claimed to be grammar errors by some studies that came out after his era. For, Tabarî's explanations have not been put forward within a defensive approach, they are more objective and valid in the scientific viewpoint. When we examine Tabarî's explanations related to the subject matter we see that the rules of the Arabic grammar are not based on only literal usages but also the meaning of the context can sometimes determine the rules. So, we would point out the approach of Tabarî about the subject matter and consequently the approach of the other exegetes who have lived before and after him. Because, generally, all of them have been influenced by each other.
DOI: Many of the exegeses and Qur'anic sciences written during the history of exegesis have tried... more DOI: Many of the exegeses and Qur'anic sciences written during the history of exegesis have tried to reveal the basic principles that an exegesis should be based on. Taberî, one of the first period commentators, made important contributions in this sense. In many of his works, especially his exegesis, he tried to determine the basic principles of the philosophy of interpretation and according to this, he tried to interpret the Qur'an. He has repeatedly expressed the methodological principles of how God's words should be interpreted in his commentary, and he has interpreted the Qur'an in accordance with these principles. Because of the originality of the style he followed, he was described as the father of commentators and his commentary was one of the most important reference sources in this sense throughout the history of Islam. So, in this study, we will present the basic interpretation method that he has based his exegesis Article History: Received Revised Accepted
Özet Kur'an, bir Batı diline ilk defa 1143'te Kettonlu Robert (1110-1160) tarafından tercüme edil... more Özet Kur'an, bir Batı diline ilk defa 1143'te Kettonlu Robert (1110-1160) tarafından tercüme edilir. Latinceye yapılan bu tercüme ise iki konuda meşhur olmuştur: İlki; bir Batı diline yapılan ilk tercümedir, ikincisi; bu tercüme tam olmamakla beraber, bazen yanlış, bazen özet ve bazen de tahrif edilmiş pasajlarla doludur. Bu tercümenin kötü şöhretinin aksine Marraccio'nun (1612-1700) 1698'de yayımlanan Latince Kur'an tercümesi ilmî değeri yüksek, titiz ve yoğun bir emeğin mahsulü kabul edilmiştir. Marraccio bu çalışmasında Kur'an metnine mümkün mertebe sadık kalarak tipik lafzî bir tercüme örneği ortaya koymuştur. Tercümenin devamında ise ilgili ayetlere bağlı olarak İslami literatürden bazı malumatı aktardıktan sonra hem Kur'an'a hem de İslami öğretiye eleştirilerini yöneltmiştir. Bu tercüme her ne kadar Türkiye'de yayımlanan bazı eserlerde kısaca tanıtılmış olsa da buralarda aktarılan bilgiler genelde bizzat bu tercümeye dayanan birincil kaynak verilerine değil de ondan bahseden ikincil kaynak bilgilerine dayanmaktadır. Bundan dolayı biz Kur'an tercüme tarihi açısından önem arz eden bu çalışmayı bizzat tanıtmayı gerekli gördük. Bu makalede öncelikle bu çalışmayı tanıttıktan sonra Bakara Süresinin ilk yüz ayetini Türkçeye tercüme ederek söz konusu eserin yakından tanınmasına katkıda bulunmaya çalışacağız. Anahtar Kelimeler: Meal, Kur'an Tercümesi, Latince Kur'an Tercümesi, Marraccio. Ludovico Marraccio Lucensi and About His Qur'ān Translation Called Alcorani Textus Universus Arabicè et Latinè Abstract The Qur'ān was translated into a Western language in the 1143 by Robert of Ketton (1110-1160) for the first time. This Latin translation became famous for two things: First; this is the first translation made into a Western language, second; besides its being a semi-translation, it is full of false, summary and falsificated passages. But on the other hand Marraccio's (1612-1700) Latin translation which was published in the 1698 has been held as a very good, exact and scientifical translation. Marraccio, quite faithful to the Qur'ān text, has come up with a typical literal translation. Following the translation, he quoted some Islamic information about the related verses and then put forward his critics about the Islamic and Qur'ānic doctrine. Although there is information about this translation in some studies published in Turkish, this information is not given from Marraccio's work directly, but it is based mainly on the studies that have been done on his translation. So, we needed to introduce this study directly which is important in the point view of the translation history of the Qur'ān. In this article after introducing the study, we would translate the first one hundred verses of the Surate Baḳara in order to have a close look into the subject matter work.
Öz
Kıraatlerin bir uzmanlık alanı olarak ele alınması hicri ilk asrın sonlarına denk gelmek-tedir... more Öz
Kıraatlerin bir uzmanlık alanı olarak ele alınması hicri ilk asrın sonlarına denk gelmek-tedir. Bu tarihten itibaren Osman Mushaflarına bağlı olarak kıraatleri inceleyip tasnif eden önemli birçok çalışma yapılmıştır. Bu konudaki detaylı çalışmalar ise özellikle hicri üçüncü asırdan itibaren verilmeye başlanmıştır. Hicri dördüncü asra kadar kıraatler yedi veya on ile sınırlandırılmadığından bu dönemde yapılan kıraat değerlendirmeleri, bu dö-nemden sonra yapılan değerlendirmelerden farklılık arz etmektedir. Hicri üçüncü asrın sonlarına doğru kıraatlerle ilgili önemli çalışmalar ve katkılar sunan Taberî, tefsirinde kıraatlerin dayanması gereken temel kaideleri titizlikle belirtmiş ve bu bağlamda kendi-sinden sonra gelenleri etkilemiştir. Biz de bu makalede Taberî’nin kıraatleri ele alış tarzı-nı ve dayandığı usulü örnekleriyle beraber inceleyeceğiz. Dolayısıyla bu makalenin en önemli katkılarından birisi, Taberî’nin kıraatte dayandığı usulü hem teorik hem de tatbi-ki olarak vermeyi hedeflemesidir.
Anahtar Kelimeler: Taberî, Kıraat, Câmi‛u’l-Beyân, Mushaf
Tabari’s Approach to the Qira’ats
Qira’ats became a field of expertise towards the end of the first century of hijri. From then on related to the Othman Codices, many important works, which have examined and classified the qira’ats, have been written. The detailed works on this field began to come out in the third century of hijri. Because the qira’ats were not restricted to the seven or ten until the fourth century of hijri, the evaluations of qira’ats that have done in this period differs from the evaluations done later on. Tabarî, who has written important works and made considerable contributions to the field, pointed out the main principles of the methodology that the qira’ats’ evaluations must rely on and consequently he influenced the studies which appeared after him. In this article we will examine Tabarî’s approach to the qira’ats through his methodology accompanied by examples. So, one of the main contributions of this article is that; this article aims to point out the principles which Tabarî has based his qira’at philosophy on both theoretically and practically.
Keywords: Tabarî, Qira’at, Câmi‛ al-Bayân, Codex
Öz İslamî fikriyatın teşekkülünde ilk dört asır büyük bir öneme sahiptir. Zira temel İs-lam iliml... more Öz İslamî fikriyatın teşekkülünde ilk dört asır büyük bir öneme sahiptir. Zira temel İs-lam ilimlerinin doğuşu ve sistematize edilişi bu döneme denk gelmektedir. Özellikle Hz. Osman'ın şehit edilmesiyle başlayan siyasî iç kargaşaların etkisiyle İslam âlimleri arasında birçok kelamî konuda ihtilaflar ortaya çıkmış ve bu ihtilaflar paralelinde bir-birinden farklı görüşleri olan birçok fırka tezahür etmiştir. Bazı fırkaların temel daya-nağı Kur'ân ve Sünnet iken, bazılarının akıl ve mantık ve diğer bazılarının ise siyasî muharrikler olmuştur. Bu fırkaların teşekkülünde rolü olan belli başlı kimseler vardır. Bu makalede Taberî'nin fırkalar içindeki rolü ve kelamî konumu incelenecektir. Taberî, bazılarına göre Selefî, bazılarına göre koyu bir Ehl-i Sünnet taraftarı, bazılarına göre Ashabu'l-Hadis'ten biri ve diğer bazılarına göre ise Eş‛arī kelamcılarının bir prototipi-dir. Fakat bu tanımlamaların hiçbirisi tam olarak Taberî'nin kelamî konumunu yansıt-maz. Bununla beraber bu tanımlamaların her birisinin haklılık payı da yok değildir. Zira Taberî, bu fırkaların hepsinin de bazı görüşlerini benimsemiştir. Fakat tüm fikirlerini kabul ettiği bir fırka yoktur. Abstract The first four centuries are very important in terms of formation of the Islamic thoughts. Because the essential Islamic sciences have born and become systematized in this era. Especially by the effect of the political chaos among Muslims which started by the martyrdom of caliph Osman, a lot of conflicts arouse on many theological topics among experts of Islam and in parallel with these controversies, many different schools of kalām came out. Some schools have relied on Qur'ân and Sunna whereas some others based their thoughts on reason and logic and the other ones on the political stimulants. In this article we will touch on Tabarî's kalam position. According to some experts Tabarî is a Salafi; according to some others he is a strong supporter of Sunnite; according to the other ones he is one of the Aṣḥāb al-Ḥadīs (traditionists) and according to some others he is a prototype of Ashʽarite theologians. But actually no one of these definitions explains Tabarî's position of kalām clearly. Yet, each of these definitions is right partially. Because Tabarî has supported some ideas of all these schools. But there is not any school among them which Tabarî supported completely.
Öz Claude Gilliot, özellikle tefsir ve Kur'ân'ın metinleşme tarihi başta olmak üzere İslami iliml... more Öz Claude Gilliot, özellikle tefsir ve Kur'ân'ın metinleşme tarihi başta olmak üzere İslami ilimler alanında birçok çalışması olan ünlü bir oryantalisttir. İki doktora tezini de Taberî'nin Cāmi'u'l-Beyān adlı tefsiri üzerine yapan Gilliot, daha sonra Kur'ân'ın metinleşme tarihi, Arap Edebiyatı, İslam tarihi ve kelamı, hadis, vb. birçok İslami ilim üzerine çalışmıştır. Fakat Kur'ân ile ilgili çalışmalarında özgün bir bakış sergilemek yerine, tamamen diğer oryantalistlerin fikirlerini benimsemiş ve genel itibariyle onlara dayanarak birçok makalesinde aynı konuları tekrar etmiştir. Biz bu makalede, Gilliot'un Kur'ân ve Kur'ân'ın metinleşme tarihi ile ilgili bazı düşüncelerini inceleyeceğiz. Aynı zamanda konuyla bağlantılı olarak kısaca oryantalizme ve temel amaçlarına da değineceğiz. Abstract Claude Gilliot is a well-known orientalist who has numerous works on Islamic studies, especially on the Qur'anic exegesis and textualization history of the Qur'ân. At his both doctorate dissertations he has worked on Tabarî's commentary called Cāmi' al-Bayān and later on he has studied the History of the Qur'ân Codex, Arabic Literature, Islamic History and Theology, hadith and so on. But, whereas being original in his studies about the Qur'ân, he almost completely adopted the predecessor orientalists' thoughts and generally relied on them and repeated the same subjects in many of his articles. In this article we will analyze some of his thoughts on the Qur'ân and the Qur'ân Codex. And also we will shortly touch on the orientalism and its main purposes related to the subject matter.
Öz Claude Gilliot, özellikle tefsir ve Kur'ân'ın metinleşme tarihi başta olmak üzere İslami iliml... more Öz Claude Gilliot, özellikle tefsir ve Kur'ân'ın metinleşme tarihi başta olmak üzere İslami ilimler üzerine birçok çalışması olan ünlü bir oryantalisttir. İlk ve ikinci doktora tezlerini Taberî'nin Cāmi'u'l-Beyān adlı tefsiri üzerine yapan Gilliot, daha sonra Kur'ân'ın metinleşme tarihi, Arap Edebiyatı, İslam tarihi ve kelamı, hadis, vb. birçok İslami ilim üzerine çalışmıştır. Fakat Hz. Muhammed ile ilgili çalışmalarında özgün bir bakış sergilemek yerine, tamamen diğer skeptik oryantalistlerin fikirlerini benimsemiş ve genel itibariyle onlara dayanarak birçok makalesinde aynı ithamları tekrar etmiştir. Biz bu makalede, Gilliot'un hayatına ve eserlerine kısaca değindikten sonra, onun Hz. Muhammed ile ilgili bazı düşüncelerini inceleyeceğiz. Aynı zamanda konuyla bağlantılı olarak kısaca oryantalizme de değineceğiz. Abstract Claude Gilliot is a famous orientalist who has a lot of works on Islamic sciences, especially on commentary and history of the Qur'ân Codex. At his first and second Ph.D theses he has worked on Tabarî's Exegesis which is called Cāmi' al-Bayān and later on he has studied the History of the Qur'ân Codex, Arabic Literature, Islamic history and theology, hadith and so on. But, instead of being original in his studies about Muhammed (PBUH), he completely adopted the predecessor sceptic orientalists' thoughts and generally relied on them and repeated the same blames in many of his articles. In this article we will shortly touch on his life story and works, then we will analyze some of his thoughts Dr., Adıyaman Üniversitesi İslami İlimler Fakültesi, naifyasar@gmail.com.
Jews and Christians have been interested in the Islam Prophet (pbuh) and the Qur'ān from the very... more Jews and Christians have been interested in the Islam Prophet (pbuh) and the Qur'ān from the very beginning of the Islamic history. They started to write critics on the Qur'ān from the second century of hijra and on. The Western world's struggle against Is-lam ranged parallel to the spreading of Islam from the Far East to the Middle Europa. In order to struggle against Muslims in a better way, the Westerners have started to examine the East and make close acquaintance with it both physically and spiritually and tried to manage it from the seventeenth century and on. Thence, a group who were called ‚orientalist‛ and who have devoted their lives to the oriental studies came out. Discovering that the Qur'ān is the most important source for Muslims both for their everyday life and intellectual life, the orientalists have come up with numerious sceptical claims and hyphotheses about the authenticity of the Qur'ān in order to put the Muslim communities into a suitable shape for the westerners' governments. But because they could not set forth scientifical proofs for these hyphotheses about the Qur'ān, they were not able to refute the Muslims' thoughts about the authenticity of the Qur'ān and so the oreintalists have failed to reconstruct the textualization history of the Qur'ān. In this article we will mainly rely on their claims about the textualization process of the Qur'ān and would compare their pros and cons hypotheses related to the subject matter. Meanwhile we will touch on the orientalism history in order to remind its characteristical aspects and historical background.
Is it right in the viewpoint of the Qur’ân and Sunnah to read the Qur’ân without understanding it... more Is it right in the viewpoint of the Qur’ân and Sunnah to read the Qur’ân without understanding it and to generalize this habit? Is this a good deed or is it a superstitious custom that emerged later on? There is no evidence in the Qur’ân which says that recit-ing the Qur’ân without understanding it will be rewarded whereas there are a lot of verses in the Qur’ân which point out that it is necessary to understand and apply it in everyday life and the aim of revealing the Qur’ân is this. Although the Prophet (PBUH)and the first three generations understood and applied this aim of the Qur’ân, the suc-cessors missed this objective and consciously or unconsciously misleaded it. Though the words used to mean “reading” in the Qur’ân, mean “reading and comprehension”, the conversion of nations who were not Arap and their reciting the Qur’ân without compre-hension, later on caused these words to be understood in the meaning of “reading with-out comprehension”. Although a lot of traditions have been narrated from the Prophet (PBUH) and his successors about reading the Qur’ân, the meaning that was intended in these traditions was, “reading with comprehension.” But atomistic commentators caused these traditions to be misunderstood by quoting the parts of these traditions which they needed for their aims. Although they could not provide a proof from the Qur’ân and Sunnah that reciting the Qur’ân without understanding it is rewarded and although the Prophet (PBUH) and the first three generations blamed the person who recites the Qur’ân without understanding it, the successors of the first three generations, who fo-cused on their culturel and practical ideas, claimed this viewpoint. So, in this article, we will try to find the details of this topic from the Qur’ân and Sunnah and accordingly we will come to a conclusion.
Keywords: Reciting the Qur’ân, Understanding the Qur’ân, Translation
Koran is a miracle book sent by Allah which includes basic advices that human beings need in thei... more Koran is a miracle book sent by Allah which includes basic advices that human beings need in their social lives or their individual lives related to their spirits or the other things. The goal of this Book is to lead all human beings to the right way which is explained in it in detail. That is why all people are responsible for understanding the Koran. So that in order to fulfill this responsibility, hundreds of interpretations and translations of Koran have been written in many languages. But because these hundreds interpretations and transla-tions of Koran are humanly products, of course they include a lot of mistakes. So in order to rectify these mistakes, numerous works have been done throughout the Islamic history and are still being done. And also Yusuf IŞICIK’s Koran Translation has some weaknesses like other Koranic translations. In this work, after dealing shortly with translation types we tried to analyse the Yusuf IŞICIK’s Koran Translation in terms of the basic titles like: ‚Trans-lations that Misfit to the Verse’s Original Text, Translations of Idiomatic Statements and the Verse’s Translations that are Deprived of its Emphasis‛ and we tried to give the exam-ple translations that are right in our opinion.
Key Words: Translation, Koran Translation, Literal Translation, Interpretive Translation, IŞICIK’s Koran Translation.
Throughout the human being history people have needed to interact with each other and in order to... more Throughout the human being history people have needed to interact with each other and in order to fulfill this aim, either they have learnt each other’s language and so interacted directly with each other or they fulfilled this aim by translating each other’s products to their own languages by using some different technics and methods of translating. Meanwhile, a part of this interac-tion need, the sacred texts needed to be translated but both in the west and in the east some of the experts of this field opposed the translating of the sacred texts by pointing out their reasons for their opposition whereas some other experts of this field supported the idea and need of the translating of the sacred texts by pointing out their reasons. In this concept, as a translation of Qur’ân, we evaluated the translation-interpretation called Beyânu’l-Hak by M. Zeki Duman according to the translating technics and tried to determinate the sources that he has been affected while translating the Qur’ân. In this study, we have seen that while translating the verses, Duman acted very freely and being affected by the traditions about the verses, he inserted some meanings to his translation that do not exist in the original text. And also we have seen that he has inserted some meanings to his translation which do not exist in the orijinal text without pointing out that, this addition does not exist in the orijinal text and he did this because of some reasons that we couldn’t determinate or be-cause of the thoughts about these verses he has accepted.
Key Words: Translation, Koran Translation, M. Zeki Duman’s Koran Transla-tion
Tabarî, who devoted a big part of his long life -approximately ninety years- to the Islamic scien... more Tabarî, who devoted a big part of his long life -approximately ninety years- to the Islamic sciences, educated himself on all Islamic sciences and came out with precious, original and voluminous works on this field. He got interested with a high enthusiasm in jurisprudence, completed his jurisprudence education by particaipating to the numerious teachers’ lessons in Baghdad and became an important jurist and imam of the Madhhab Cerîriyya. When treating the controversial topics on the jurisprudence, Tabarî interweaves them if it is possible but if it isn’t possible to interweave them he generally chooses the view which is the easiest one for the community. When we examine his preferences about the controversial topics, we notice that he keeps in mind the objective of the sharia and accordingly he supports that facilitating the rules of sharia is the right attitude at this point. And also when examining the abrogation, he rejects the claims of abrogation in the verses in question as long as it is possible to interpret and integrate the abrogator and abrogated verses in a way or other. But if this is not possible he accepts the claims about abrogation. Because in his opinion, in order to claim that a verse is abrogator and an other is abrogated, a complete contradiction must occur between these verses and it must be impossible to interpret and integrate them in way or other to make their rules relevant. That is way, in his exegesis, he proved that many verses which were claimed to be abrogated, actually are not abrogated. So, the aim of this article is to show Tabarî’s method of jurisprudence and his abrogation approach through his methodology accompanied by examples.
Keywords: Tabarî, Jurisprudence, Tabarî and Abrogation
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Papers by NAİF YAŞAR
Qur’ānic text became a field of controversial debates among the theologians of Islam. Being among the forerunner savants of Islam, Muḥammad b. Jarīr al-Ṭabarī (d. 310/923), also handled the main theological debates of the first three centuries of Islam in his commentary called Jāmiʽ al-bayān ʽan taʼwīl āy al-Qurʼān. al-Ṭabarī, mostly, presents the theological debates among the Islamic sectarian groups without mentioning the proper names of the persons or the sects to whom the related theological views belong to. He usually uses anonymous expressions such as ‘some researchers’, ‘some exegetes’, and so on instead of giving proper names of the sectarian groups or the personalities. Therefore, in this article, the proper names of personalities and sectarian groups alluded to by al-Ṭabarī under anonymous expressions will be brought to light relying mainly on the Islamic literature. As a common method of his commentary al-Ṭabarī, mostly transmits traditions related to the theological debates he deals with, nevertheless he sometimes does not supply any tradition regarding the disputed theological topics. In this study, only the isnāds of the traditions quoted by al-Ṭabarī will be provided, whereas every supported
view will be briefly summarised. Here we will not handle all the anonymous expressions related to the theological debates, but we will sum up some controversial theological issues regarding the acts of human and the hereafter life such as beatific vision, the definition of faith, free will, the creation of human acts, and so on.
related to the essential (al-Ṣifā al-Dhatiyya) and the anthropomorphic attributes of God.
Kıraatlerin bir uzmanlık alanı olarak ele alınması hicri ilk asrın sonlarına denk gelmek-tedir. Bu tarihten itibaren Osman Mushaflarına bağlı olarak kıraatleri inceleyip tasnif eden önemli birçok çalışma yapılmıştır. Bu konudaki detaylı çalışmalar ise özellikle hicri üçüncü asırdan itibaren verilmeye başlanmıştır. Hicri dördüncü asra kadar kıraatler yedi veya on ile sınırlandırılmadığından bu dönemde yapılan kıraat değerlendirmeleri, bu dö-nemden sonra yapılan değerlendirmelerden farklılık arz etmektedir. Hicri üçüncü asrın sonlarına doğru kıraatlerle ilgili önemli çalışmalar ve katkılar sunan Taberî, tefsirinde kıraatlerin dayanması gereken temel kaideleri titizlikle belirtmiş ve bu bağlamda kendi-sinden sonra gelenleri etkilemiştir. Biz de bu makalede Taberî’nin kıraatleri ele alış tarzı-nı ve dayandığı usulü örnekleriyle beraber inceleyeceğiz. Dolayısıyla bu makalenin en önemli katkılarından birisi, Taberî’nin kıraatte dayandığı usulü hem teorik hem de tatbi-ki olarak vermeyi hedeflemesidir.
Anahtar Kelimeler: Taberî, Kıraat, Câmi‛u’l-Beyân, Mushaf
Tabari’s Approach to the Qira’ats
Qira’ats became a field of expertise towards the end of the first century of hijri. From then on related to the Othman Codices, many important works, which have examined and classified the qira’ats, have been written. The detailed works on this field began to come out in the third century of hijri. Because the qira’ats were not restricted to the seven or ten until the fourth century of hijri, the evaluations of qira’ats that have done in this period differs from the evaluations done later on. Tabarî, who has written important works and made considerable contributions to the field, pointed out the main principles of the methodology that the qira’ats’ evaluations must rely on and consequently he influenced the studies which appeared after him. In this article we will examine Tabarî’s approach to the qira’ats through his methodology accompanied by examples. So, one of the main contributions of this article is that; this article aims to point out the principles which Tabarî has based his qira’at philosophy on both theoretically and practically.
Keywords: Tabarî, Qira’at, Câmi‛ al-Bayân, Codex
Keywords: Reciting the Qur’ân, Understanding the Qur’ân, Translation
Key Words: Translation, Koran Translation, Literal Translation, Interpretive Translation, IŞICIK’s Koran Translation.
Key Words: Translation, Koran Translation, M. Zeki Duman’s Koran Transla-tion
Keywords: Tabarî, Jurisprudence, Tabarî and Abrogation
Teaching Documents by NAİF YAŞAR
Qur’ānic text became a field of controversial debates among the theologians of Islam. Being among the forerunner savants of Islam, Muḥammad b. Jarīr al-Ṭabarī (d. 310/923), also handled the main theological debates of the first three centuries of Islam in his commentary called Jāmiʽ al-bayān ʽan taʼwīl āy al-Qurʼān. al-Ṭabarī, mostly, presents the theological debates among the Islamic sectarian groups without mentioning the proper names of the persons or the sects to whom the related theological views belong to. He usually uses anonymous expressions such as ‘some researchers’, ‘some exegetes’, and so on instead of giving proper names of the sectarian groups or the personalities. Therefore, in this article, the proper names of personalities and sectarian groups alluded to by al-Ṭabarī under anonymous expressions will be brought to light relying mainly on the Islamic literature. As a common method of his commentary al-Ṭabarī, mostly transmits traditions related to the theological debates he deals with, nevertheless he sometimes does not supply any tradition regarding the disputed theological topics. In this study, only the isnāds of the traditions quoted by al-Ṭabarī will be provided, whereas every supported
view will be briefly summarised. Here we will not handle all the anonymous expressions related to the theological debates, but we will sum up some controversial theological issues regarding the acts of human and the hereafter life such as beatific vision, the definition of faith, free will, the creation of human acts, and so on.
related to the essential (al-Ṣifā al-Dhatiyya) and the anthropomorphic attributes of God.
Kıraatlerin bir uzmanlık alanı olarak ele alınması hicri ilk asrın sonlarına denk gelmek-tedir. Bu tarihten itibaren Osman Mushaflarına bağlı olarak kıraatleri inceleyip tasnif eden önemli birçok çalışma yapılmıştır. Bu konudaki detaylı çalışmalar ise özellikle hicri üçüncü asırdan itibaren verilmeye başlanmıştır. Hicri dördüncü asra kadar kıraatler yedi veya on ile sınırlandırılmadığından bu dönemde yapılan kıraat değerlendirmeleri, bu dö-nemden sonra yapılan değerlendirmelerden farklılık arz etmektedir. Hicri üçüncü asrın sonlarına doğru kıraatlerle ilgili önemli çalışmalar ve katkılar sunan Taberî, tefsirinde kıraatlerin dayanması gereken temel kaideleri titizlikle belirtmiş ve bu bağlamda kendi-sinden sonra gelenleri etkilemiştir. Biz de bu makalede Taberî’nin kıraatleri ele alış tarzı-nı ve dayandığı usulü örnekleriyle beraber inceleyeceğiz. Dolayısıyla bu makalenin en önemli katkılarından birisi, Taberî’nin kıraatte dayandığı usulü hem teorik hem de tatbi-ki olarak vermeyi hedeflemesidir.
Anahtar Kelimeler: Taberî, Kıraat, Câmi‛u’l-Beyân, Mushaf
Tabari’s Approach to the Qira’ats
Qira’ats became a field of expertise towards the end of the first century of hijri. From then on related to the Othman Codices, many important works, which have examined and classified the qira’ats, have been written. The detailed works on this field began to come out in the third century of hijri. Because the qira’ats were not restricted to the seven or ten until the fourth century of hijri, the evaluations of qira’ats that have done in this period differs from the evaluations done later on. Tabarî, who has written important works and made considerable contributions to the field, pointed out the main principles of the methodology that the qira’ats’ evaluations must rely on and consequently he influenced the studies which appeared after him. In this article we will examine Tabarî’s approach to the qira’ats through his methodology accompanied by examples. So, one of the main contributions of this article is that; this article aims to point out the principles which Tabarî has based his qira’at philosophy on both theoretically and practically.
Keywords: Tabarî, Qira’at, Câmi‛ al-Bayân, Codex
Keywords: Reciting the Qur’ân, Understanding the Qur’ân, Translation
Key Words: Translation, Koran Translation, Literal Translation, Interpretive Translation, IŞICIK’s Koran Translation.
Key Words: Translation, Koran Translation, M. Zeki Duman’s Koran Transla-tion
Keywords: Tabarî, Jurisprudence, Tabarî and Abrogation