The Nature of Dıvıne Quotatıons in al-Amīr as-San‘Ānī’s Work Entıtled al-Izāh wa al-bayān fī tahkīkı ‘ıbārāt al-kasas al-Qur’ān And the Crıtıque of Treatıse Subjects

Zakir Demir

Makale detayları

The Nature of Dıvıne Quotatıons in al-Amīr as-San‘Ānī’s Work Entıtled al-Izāh wa al-bayān fī tahkīkı ‘ıbārāt al-kasas al-Qur’ān And the Crıtıque of Treatıse Subjects

Yazarlar:

Zakir Demir

Yayıncı:

Erciyes University

Dergi:

Bilimname Issue 50, pp.133-265

Belge Tipi:

Makale

Yayın Tarihi:

1/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001303482

pISSN:

1304-1878

Anahtar kelimeler:

Özet:

 Almost everyone who looks at the Qurān and reads a few lines or a few passages will not be late to see that the word of scripture goes full circle to historical narratives and to the quotations laid out in the style of qāla or qālū. Therefore, it is scarcely an overstatement to point out that about a quarter or half of the scripture is composed of the narrating of historical events and stories. It is possible to call this subject, divine quotations, which are observed in the integrity of the Qurān. It is readily apparent that al-Amīr Muhammad b. Ismâīl as-Sanānī, who is the subject of our article, wrote the first an independent treatise on the divine quotations. as-Sanānī, a Zaidī scholar is a prolific and versatile schoolman who comes into prominence in many fields, especially tafsir, hadith and fiqh, has a grasp of the technicality of the Arabic language and uses the language effectively. He is one of the mujtahid Zaidī scholars and figures who influenced the tradition of Yemeni science. as-Sanānī wrote a treatise on the nature of the divine quotations and called al-Izāh wa al-bayān fî tahkīki ibārāt al-kasas al-Qurān. In this treatise, which has reached to the modern period, there is a summary presentation with a question-answer method about the nature of the embedded speakers al-kalām al-mahkī in Qurān. The relationship between divine quotations and ijāz is emphasized between the lines of the treatise. In the context of divine quotations, as-Sanānī asks this question: Do the narrative speech and the embedded speakers incorporated in the integrity of Qurān belong to God or to the speaker who originally said it? By asking this question, he introduces the subjects that dealt with in his treatise. It is seen that this work, which contains some inspiring evaluations about the nature of the divine quotations, hasnt been the subject of any academic work. In the present study, which is written in order to eliminate this deficiency in one aspect, first of all, as-Sanānīs life story, scientific personality and works are examined. Subsequently, the issues that as-Sanānī raised about the nature of the divine quotations in the mentioned treatise are discussed, and the evidences he draws are transformed into propositions and evaluated in detail. In a nutshell, according to as-Sanānī, such quotations are both the speech of God in regards to wording and the speech of human beings in terms of meaning. as-Sanānī tries to justify this approach with rational and narrative evidence. In other words, while discussing the subject throughout the treatise, he adopts an analytical and inferentialrational method. We can signal some assertions mentioned by him in the treatise. First, there is a consensus that everything in the Qurān is the word of God. Therefore, all quotations from archaic times must also be the word of God. Second, the Qurān is described as the speech of God in the integrity of Qurān. This shows that everything in the Qurān is the word of God in the true sense. Since divine quotations are also a part of this whole, they are also within the scope of the speech of God. Third, the Qurān is defined as kalāmullāh in the terminology of Islamic sciences. This shows that the quotations made from archaic times in the Qurān are the word of God as well. Fourth, God narrates the words of people who lived in archaic times and whose languages are Hebrew and Syriac, in Arabic expressions. This shows that the quotations in the Qurān are transmitted in terms of meaning, not literally. That is, the wordings of quotations belong to God, the meanings of them belong to the speech of human beings. Fifth, in some verses, it is stated that a part of the Qurān is found in previous books. It is known that the Arabic verses of the Qurān are not found in the Torah, Bible and Psalms. In that case, the Qurān must be in the previous holy books in terms of meaning. Since God attributes the Qurān to the previous holy books in terms of meaning, it should be possible for divine quotations to be attributed to people other than God in terms of meaning. Sixth, in the Qurān, there are radical changes in wording, composition and style in the expressions transferred and imitated from archaic times, especially the stories of Moses and Iblīs. This shows that God changed the expressions while quoting from archaic times. In that case, when quoting the words of human beings, God must have made a spiritual interpretation, not a literal transmission.

 Kurâna bir kez göz gezdirip, birkaç satır veya az sayıda pasaj okuyan hemen herkes, onda sözün dönüp dolaşıp tarihsel anlatılara, dedi kidediler ki üslûbunda serdedilen nakillere geldiğini görmekte gecikmeyecektir. Dolayısıyla Kurânın yaklaşık dörtte birinin veya yarısına yakının tarihsel olayların ve kıssaların aktarılmasından oluştuğunu söylemek mümkündür. Kurânın bütünlüğünde müşâhede edilen ve ilâhî iktibâs olarak addettiğimiz bu konuya dair İslâm telif tarihinde ilk müstakil eser, Sübülüs-selâm müellifi olarak bilinen Emîr Muhammed b. İsmâîl es-Sanânî tarafından hazırlanmıştır. Bir Zeydî âlim olan Sanânî, müfessir, muhaddis ve fakîh kimlikleri başta olmak üzere çok sayıda alanda ön plana çıkan, Arap dilinin inceliklerine vukufiyeti bulunan, dili etkili kullanan çok yönlü ve velut bir ilim adamıdır. Ayrıca o, müctehid Zeydî âlimlerinden ve Yemen ilmî gelenek üzerine etki eden şahsiyetlerden biridir. Kurânın bütünlüğünde serdedilen ilâhî iktibâsların mâhiyetine dair risâlesini el-Îzâh vel-beyân fî tahkîki ibârâti kasasil-Kurân şeklinde adlandırmıştır. Modern döneme kadar ulaşmış olan ve makalemize konu olan bu risâlede, Kurânda yer alan kelâm-ı mahkînin mâhiyeti konusunda soru-cevap usûlüyle özet bir sunum yer almakta ve satır aralarında meselenin icâz boyutuna işaret edilmektedir. İlâhî iktibâsların mâhiyetine dair birtakım ufuk açıcı değerlendirmeler içeren bu eserin herhangi bir akademik çalışmaya konu edilmediği görülmektedir. İlgili risâleyi esaslı bir biçimde incelemek suretiyle bu eksikliği bir yönüyle gidermek amacıyla kaleme alınan bu çalışmada ilk olarak Sanânînin hayat hikâyesi, ilmî kişiliği ve eserleri incelenmektedir. Akabinde çalışmanın konusu olan risâlede ilâhî iktibâsların mâhiyetine dair Sanânînin serdettiği konular ele alınmakta, istidlâl ettiği deliller önermelere dönüştürülmekte ve değerlendirmeye tabi tutulmaktadır. Özetle denilebilir ki ona göre ilâhî iktibâslar lafız açısından kelâmullah, mana bakımından ise kelâm-ı ibâd olmaktadır. Bu yaklaşımının arkaik zamanlardan aktarılan iktibâslar açısından Kurânın bütünlüğüne uyduğunu söylemek mümkün olmakla birlikte risâlesinde serdettiği önermelerinden bazılarının delil oluşunun zayıf olduğu gözlenmektedir.

 Almost everyone who looks at the Qurān and reads a few lines or a few passages will not be late to see that the word of scripture goes full circle to historical narratives and to the quotations laid out in the style of qāla or qālū. Therefore, it is scarcely an overstatement to point out that about a quarter or half of the scripture is composed of the narrating of historical events and stories. It is possible to call this subject, divine quotations, which are observed in the integrity of the Qurān. It is readily apparent that al-Amīr Muhammad b. Ismâīl as-Sanānī, who is the subject of our article, wrote the first an independent treatise on the divine quotations. as-Sanānī, a Zaidī scholar is a prolific and versatile schoolman who comes into prominence in many fields, especially tafsir, hadith and fiqh, has a grasp of the technicality of the Arabic language and uses the language effectively. He is one of the mujtahid Zaidī scholars and figures who influenced the tradition of Yemeni science. as-Sanānī wrote a treatise on the nature of the divine quotations and called al-Izāh wa al-bayān fî tahkīki ibārāt al-kasas al-Qurān. In this treatise, which has reached to the modern period, there is a summary presentation with a question-answer method about the nature of the embedded speakers al-kalām al-mahkī in Qurān. The relationship between divine quotations and ijāz is emphasized between the lines of the treatise. In the context of divine quotations, as-Sanānī asks this question: Do the narrative speech and the embedded speakers incorporated in the integrity of Qurān belong to God or to the speaker who originally said it? By asking this question, he introduces the subjects that dealt with in his treatise. It is seen that this work, which contains some inspiring evaluations about the nature of the divine quotations, hasnt been the subject of any academic work. In the present study, which is written in order to eliminate this deficiency in one aspect, first of all, as-Sanānīs life story, scientific personality and works are examined. Subsequently, the issues that as-Sanānī raised about the nature of the divine quotations in the mentioned treatise are discussed, and the evidences he draws are transformed into propositions and evaluated in detail. In a nutshell, according to as-Sanānī, such quotations are both the speech of God in regards to wording and the speech of human beings in terms of meaning. as-Sanānī tries to justify this approach with rational and narrative evidence. In other words, while discussing the subject throughout the treatise, he adopts an analytical and inferentialrational method. We can signal some assertions mentioned by him in the treatise. First, there is a consensus that everything in the Qurān is the word of God. Therefore, all quotations from archaic times must also be the word of God. Second, the Qurān is described as the speech of God in the integrity of Qurān. This shows that everything in the Qurān is the word of God in the true sense. Since divine quotations are also a part of this whole, they are also within the scope of the speech of God. Third, the Qurān is defined as kalāmullāh in the terminology of Islamic sciences. This shows that the quotations made from archaic times in the Qurān are the word of God as well. Fourth, God narrates the words of people who lived in archaic times and whose languages are Hebrew and Syriac, in Arabic expressions. This shows that the quotations in the Qurān are transmitted in terms of meaning, not literally. That is, the wordings of quotations belong to God, the meanings of them belong to the speech of human beings. Fifth, in some verses, it is stated that a part of the Qurān is found in previous books. It is known that the Arabic verses of the Qurān are not found in the Torah, Bible and Psalms. In that case, the Qurān must be in the previous holy books in terms of meaning. Since God attributes the Qurān to the previous holy books in terms of meaning, it should be possible for divine quotations to be attributed to people other than God in terms of meaning. Sixth, in the Qurān, there are radical changes in wording, composition and style in the expressions transferred and imitated from archaic times, especially the stories of Moses and Iblīs. This shows that God changed the expressions while quoting from archaic times. In that case, when quoting the words of human beings, God must have made a spiritual interpretation, not a literal transmission.

 Almost everyone who looks at the Qurān and reads a few lines or a few passages will not be late to see that the word of scripture goes full circle to historical narratives and to the quotations laid out in the style of qāla or qālū. Therefore, it is scarcely an overstatement to point out that about a quarter or half of the scripture is composed of the narrating of historical events and stories. It is possible to call this subject, divine quotations, which are observed in the integrity of the Qurān. It is readily apparent that al-Amīr Muhammad b. Ismâīl as-Sanānī, who is the subject of our article, wrote the first an independent treatise on the divine quotations. as-Sanānī, a Zaidī scholar is a prolific and versatile schoolman who comes into prominence in many fields, especially tafsir, hadith and fiqh, has a grasp of the technicality of the Arabic language and uses the language effectively. He is one of the mujtahid Zaidī scholars and figures who influenced the tradition of Yemeni science. as-Sanānī wrote a treatise on the nature of the divine quotations and called al-Izāh wa al-bayān fî tahkīki ibārāt al-kasas al-Qurān. In this treatise, which has reached to the modern period, there is a summary presentation with a question-answer method about the nature of the embedded speakers al-kalām al-mahkī in Qurān. The relationship between divine quotations and ijāz is emphasized between the lines of the treatise. In the context of divine quotations, as-Sanānī asks this question: Do the narrative speech and the embedded speakers incorporated in the integrity of Qurān belong to God or to the speaker who originally said it? By asking this question, he introduces the subjects that dealt with in his treatise. It is seen that this work, which contains some inspiring evaluations about the nature of the divine quotations, hasnt been the subject of any academic work. In the present study, which is written in order to eliminate this deficiency in one aspect, first of all, as-Sanānīs life story, scientific personality and works are examined. Subsequently, the issues that as-Sanānī raised about the nature of the divine quotations in the mentioned treatise are discussed, and the evidences he draws are transformed into propositions and evaluated in detail. In a nutshell, according to as-Sanānī, such quotations are both the speech of God in regards to wording and the speech of human beings in terms of meaning. as-Sanānī tries to justify this approach with rational and narrative evidence. In other words, while discussing the subject throughout the treatise, he adopts an analytical and inferentialrational method. We can signal some assertions mentioned by him in the treatise. First, there is a consensus that everything in the Qurān is the word of God. Therefore, all quotations from archaic times must also be the word of God. Second, the Qurān is described as the speech of God in the integrity of Qurān. This shows that everything in the Qurān is the word of God in the true sense. Since divine quotations are also a part of this whole, they are also within the scope of the speech of God. Third, the Qurān is defined as kalāmullāh in the terminology of Islamic sciences. This shows that the quotations made from archaic times in the Qurān are the word of God as well. Fourth, God narrates the words of people who lived in archaic times and whose languages are Hebrew and Syriac, in Arabic expressions. This shows that the quotations in the Qurān are transmitted in terms of meaning, not literally. That is, the wordings of quotations belong to God, the meanings of them belong to the speech of human beings. Fifth, in some verses, it is stated that a part of the Qurān is found in previous books. It is known that the Arabic verses of the Qurān are not found in the Torah, Bible and Psalms. In that case, the Qurān must be in the previous holy books in terms of meaning. Since God attributes the Qurān to the previous holy books in terms of meaning, it should be possible for divine quotations to be attributed to people other than God in terms of meaning. Sixth, in the Qurān, there are radical changes in wording, composition and style in the expressions transferred and imitated from archaic times, especially the stories of Moses and Iblīs. This shows that God changed the expressions while quoting from archaic times. In that case, when quoting the words of human beings, God must have made a spiritual interpretation, not a literal transmission.

Makale detayları

The Nature of Dıvıne Quotatıons in al-Amīr as-San‘Ānī’s Work Entıtled al-Izāh wa al-bayān fī tahkīkı ‘ıbārāt al-kasas al-Qur’ān And the Crıtıque of Treatıse Subjects

Yazarlar:

Zakir Demir

Yayıncı:

Erciyes University

Dergi:

Bilimname Issue 50, pp.133-265

Belge Tipi:

Makale

Yayın Tarihi:

1/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001303482

pISSN:

1304-1878

Exegesis

al-Amīr as-San‘ānī

al-Izāh wa al-bayān fī tahkīk ‘ibārāt al-qasas al-Qur’ān

Divine Quotations

Qur’ānic Narratives.Tefsir

Emîr es-San‘ânî

el-Îzâh ve’l-beyân fî tahkîki ‘ibârâti kasasi’l-Kur’ân

İlâhî İktibâslar

Kur’ân Kıssaları.

Sayı

Makale detayları

Yazarlar: Zakir Demir

Yayıncı: Erciyes University

Dergi: Bilimname Issue 50, pp.133-265

Belge Tipi: Makale

Yayın Tarihi: 1/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001303482

pISSN: 1304-1878

Sayı

Yazarlar:

Zakir Demir

Yayıncı:

Erciyes University

Dergi:

Bilimname Issue 50, pp.133-265

Belge Tipi:

Makale

Yayın Tarihi:

1/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001303482

pISSN:

1304-1878