Tracing Stylistic Discourse in Ishārī Exegesis: Najm al-Dīn Dāya and the Baḥr al-Ḥaqāʾiq

Ayşe Mine Akar

Makale detayları

Tracing Stylistic Discourse in Ishārī Exegesis: Najm al-Dīn Dāya and the Baḥr al-Ḥaqāʾiq

Yazarlar:

Ayşe Mine Akar

Yayıncı:

Duzce University

Ana Başlıklar:

Tasavvuf

Dergi:

Düzce İlahiyat Dergisi Vol.9 Issue 1, pp.339-364

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001353902

pISSN:

2980-2814

Anahtar kelimeler:

Özet:

 Najm al-Dīn al-Dāyas d. 6541256 Baḥr al-Ḥaqāʾiq wal-Maʿānī is an ishārī esoteric Qurʾānic commentary composed in the thirteenth century, characterized by its distinctive stylistic features. The author states as his rationale for composition the absence, prior to his work, of a tafsīr encompassing all the subtle and inner meanings of the Qurʾān. While the tafsīr was written by al-Dāya up to Sūra al-Najm, the subsequent sections were completed by ʿAlāʾ al-Dawla al-Simnānī d. 7361336. Throughout the work, al-Dāya adopts a rhetorical strategy grounded in audience differentiation, categorizing his readership in various ways and addressing each group in a distinct stylistic register. In addition to general classifications such as the ʿawāmm the masses, the khawāṣṣ the elite, and the akhāṣṣ al-khawāṣṣ the elite of the elite, he refers to specific intellectual and spiritual circles, including the ʿulamāʾ billāh gnostic scholars, mashāyikh Sufi masters, ahl al-khirqa bearers of the Sufi mantle, falāsifa philosophers, and mutakallimūn theologians. When interpreting the Qurʾānic verses, al-Dāya frequently gestures toward their ẓāhirī exoteric meanings before presenting esoteric readings, which he highlights through a variety of lexical cues. To indicate that the truth-value of his interpretations is ultimately unknowable and cannot be ascertained, the author frequently employs expressions such as wa-llāhu aʿlam God knows best, reflecting an epistemological humility and an attitude of taslīm submission. In order to draw the readers attention to significant points, he uses expressions like fa-fham so understand, functioning as rhetorical signals of tanbīh admonition or alert. The first type may thus be categorized as expressions of submission, while the second type may be viewed as cautionary or didactic in nature. When addressing matters he deems beyond the comprehension of the average reader, the author often adopts a literary and reproachful tone, directly chastising the audiencethese instances may be identified as taqdīr reprimanding or scolding expressions. This study offers a general introduction to the Baḥr al-Ḥaqāʾiq, with a particular focus on the texts stylistic architecture and the rhetorical strategies through which al-Dāya modulates his interpretive voice across various readerships.

 Najm al-Dīn al-Dāyas d. 6541256 Baḥr al-Ḥaqāʾiq wal-Maʿānī is an ishārī esoteric Qurʾānic commentary composed in the thirteenth century, characterized by its distinctive stylistic features. The author states as his rationale for composition the absence, prior to his work, of a tafsīr encompassing all the subtle and inner meanings of the Qurʾān. While the tafsīr was written by al-Dāya up to Sūra al-Najm, the subsequent sections were completed by ʿAlāʾ al-Dawla al-Simnānī d. 7361336. Throughout the work, al-Dāya adopts a rhetorical strategy grounded in audience differentiation, categorizing his readership in various ways and addressing each group in a distinct stylistic register. In addition to general classifications such as the ʿawāmm the masses, the khawāṣṣ the elite, and the akhāṣṣ al-khawāṣṣ the elite of the elite, he refers to specific intellectual and spiritual circles, including the ʿulamāʾ billāh gnostic scholars, mashāyikh Sufi masters, ahl al-khirqa bearers of the Sufi mantle, falāsifa philosophers, and mutakallimūn theologians. When interpreting the Qurʾānic verses, al-Dāya frequently gestures toward their ẓāhirī exoteric meanings before presenting esoteric readings, which he highlights through a variety of lexical cues. To indicate that the truth-value of his interpretations is ultimately unknowable and cannot be ascertained, the author frequently employs expressions such as wa-llāhu aʿlam God knows best, reflecting an epistemological humility and an attitude of taslīm submission. In order to draw the readers attention to significant points, he uses expressions like fa-fham so understand, functioning as rhetorical signals of tanbīh admonition or alert. The first type may thus be categorized as expressions of submission, while the second type may be viewed as cautionary or didactic in nature. When addressing matters he deems beyond the comprehension of the average reader, the author often adopts a literary and reproachful tone, directly chastising the audiencethese instances may be identified as taqdīr reprimanding or scolding expressions. This study offers a general introduction to the Baḥr al-Ḥaqāʾiq, with a particular focus on the texts stylistic architecture and the rhetorical strategies through which al-Dāya modulates his interpretive voice across various readerships.

 Najm al-Dīn al-Dāyas d. 6541256 Baḥr al-Ḥaqāʾiq wal-Maʿānī is an ishārī esoteric Qurʾānic commentary composed in the thirteenth century, characterized by its distinctive stylistic features. The author states as his rationale for composition the absence, prior to his work, of a tafsīr encompassing all the subtle and inner meanings of the Qurʾān. While the tafsīr was written by al-Dāya up to Sūra al-Najm, the subsequent sections were completed by ʿAlāʾ al-Dawla al-Simnānī d. 7361336. Throughout the work, al-Dāya adopts a rhetorical strategy grounded in audience differentiation, categorizing his readership in various ways and addressing each group in a distinct stylistic register. In addition to general classifications such as the ʿawāmm the masses, the khawāṣṣ the elite, and the akhāṣṣ al-khawāṣṣ the elite of the elite, he refers to specific intellectual and spiritual circles, including the ʿulamāʾ billāh gnostic scholars, mashāyikh Sufi masters, ahl al-khirqa bearers of the Sufi mantle, falāsifa philosophers, and mutakallimūn theologians. When interpreting the Qurʾānic verses, al-Dāya frequently gestures toward their ẓāhirī exoteric meanings before presenting esoteric readings, which he highlights through a variety of lexical cues. To indicate that the truth-value of his interpretations is ultimately unknowable and cannot be ascertained, the author frequently employs expressions such as wa-llāhu aʿlam God knows best, reflecting an epistemological humility and an attitude of taslīm submission. In order to draw the readers attention to significant points, he uses expressions like fa-fham so understand, functioning as rhetorical signals of tanbīh admonition or alert. The first type may thus be categorized as expressions of submission, while the second type may be viewed as cautionary or didactic in nature. When addressing matters he deems beyond the comprehension of the average reader, the author often adopts a literary and reproachful tone, directly chastising the audiencethese instances may be identified as taqdīr reprimanding or scolding expressions. This study offers a general introduction to the Baḥr al-Ḥaqāʾiq, with a particular focus on the texts stylistic architecture and the rhetorical strategies through which al-Dāya modulates his interpretive voice across various readerships.

 Necmeddîn-i Dâyenin ö. 6541256 Bahrul-hakāik vel-meânî adlı işârî tefsiri on üçüncü yüzyılda kaleme alınmış, belirgin üslûp özellikleri taşıyan bir tefsirdir. Müellif kendisinden önce Kurânın bütün ince mânalarını içeren bir tefsir yazılmamış olmasını telif gerekçesi olarak zikretmiştir. Eser Necm sûresine kadar Dâye tarafından yazılmışken bu sûreden sonrasını Alâüddevle-i Simnânî ö. 7361336 tefsir etmiştir. Dâye eserinde muhataplarını çeşitli şekillerde gruplandırmış ve bu gruplara hitap eden bir üslup benimsemiştir. Avâm, havâs ve ehassül-havas şeklindeki kısımların yanı sıra ulemâ-i billâh, meşâyıh, ehl-i hırka, felâsife, kelâmcılar gibi zümreler eserde yer almıştır. Müellif âyetleri tefsir ederken zâhirî mânalarına çoğu kez işaret etmiş ve çıkardığı işârî yorumlara çeşitli kelimelerle dikkat çekmiştir. Yorumlarının hakikate isabet derecesini bilmediğini ve bilemeyeceğini anlatmak üzere vallahu alem gibi ifadeleri kullanırken, önemli konulara dikkat çekmek için Fefhem ve türevleri ile okuyucuyu uyarmıştır. Bunlardan birinci tarzdaki kullanımları teslîm, ikinci tarzdakileri ise tembîh ifadeleri şeklinde adlandırmak mümkündür. Müellif sıradan okuyucunun anlayamayacağını düşündüğü konularda ise genellikle edebî bir üslûpla muhatabını azarlamıştır; bu ifadeleri ise tekdîr ifadeleri şeklinde nitelemek mümkündür. Çalışmamız Bahrul-hakāikın genel olarak tanıtımının yanı sıra eserdeki bu üslûp özelliklerine odaklanmaktadır.

Makale detayları

Tracing Stylistic Discourse in Ishārī Exegesis: Najm al-Dīn Dāya and the Baḥr al-Ḥaqāʾiq

Yazarlar:

Ayşe Mine Akar

Yayıncı:

Duzce University

Ana Başlıklar:

Tasavvuf

Dergi:

Düzce İlahiyat Dergisi Vol.9 Issue 1, pp.339-364

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001353902

pISSN:

2980-2814

Tasawwuf

Ishārī Exegesis

Najm al-Dīn al-Dāya

Baḥr al-Ḥaqāʾiq wa’l-Maʿānī

Stylistic DiscourseTasavvuf

İşârî Tefsir

Necmeddîn Dâye

Bahru’l-hakāik ve’l-meânî

Üslûp

Sayı

Makale detayları

Yazarlar: Ayşe Mine Akar

Yayıncı: Duzce University

Ana Başlıklar: Tasavvuf

Dergi: Düzce İlahiyat Dergisi Vol.9 Issue 1, pp.339-364

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001353902

pISSN: 2980-2814

Sayı

Yazarlar:

Ayşe Mine Akar

Yayıncı:

Duzce University

Ana Başlıklar:

Tasavvuf

Dergi:

Düzce İlahiyat Dergisi Vol.9 Issue 1, pp.339-364

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001353902

pISSN:

2980-2814