The Persian Influence on Ġulāt al-Shîʿa’s Interpretation (Taʾwīl) of Verses

Hüseyin Zamur

Makale detayları

The Persian Influence on Ġulāt al-Shîʿa’s Interpretation (Taʾwīl) of Verses

Yazarlar:

Hüseyin Zamur

Yayıncı:

Harran University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Harran İlahiyat Dergisi Issue 49, pp.132-154

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001290140

pISSN:

2791-6812

Anahtar kelimeler:

Özet:

 As a result of the events that occurred after the death of the Prophet, such issues as caliphate and great sins were discussed extensively. These discussions led to the emergence of political and theological sects among the Muslims at the time. Each sect tried to find references from the Qurʾān and ḥadīths to prove that their claim and cause were right. When the members of the sect failed to find the evidence they sought, they either tried to interpret some verses in the Qurʾān in a way that could fit their own ideas or attempted to create narrations to this end. The most prominent of those who engaged in such activities were the extreme shīʿī Ġulāt al-Shīʿa sects that emerged in the early period. It is possible to say that the first extreme instances of the interpretation taʾwīl of the Qurʾanic verses were made by the early shīʿī extremist sects. These interpretations constituted the initial core for the bāṭinī method of interpretation, which later left a deep mark on Islamic culture. Divergent interpretations led to the disregarding of the siyāq and sibāq of the verses of the Qurʾān, the loss of their original meaning, and the interpretation of the verses from personal and subjective perspectives. The interpretations made in the early period show not only the background of the interpretations made later, particularly by the Ismāʿīliyya and Imāmiyya Shīʿa, but also the source of the extreme interpretations in shīʿī tafsīr. Therefore, the knowledge of the extreme interpretations in the early period could contribute to the understanding of those in the later Imāmiyya Shīʿa. This makes the extreme interpretations offered the early period even more important. Since the interpretations in the early period were mostly made by the extreme shīʿī sects, the present study focuses on these sects and the views defended by them and mentions the verses that were interpreted in line with these. It discusses at length the interpretations made by these sects in the early period and the beliefs forming their background. This study objectively addresses the interpretations that emerged after the Prophet until the mid-second century hijrī, mostly based on religious and cultural influences, by taking into account the effects of politics, without mentioning the political conflicts and the impacts of these conflicts. Firstly, it analyses the word interpretation taʾwīl, which constitutes the focus of the article, and discusses the pre-Islamic use of this word. Then it elaborates on the use of this word in the Qurʾān and during the time beginning with the Prophet until the Tābiʿūn period, along with the earliest examples of interpretation. Then, the study discusses the extreme shīʿī sects and the figures who are considered as the pioneers of these sects. Thus, it reveals the effect of the regions where these sects emerged and the impact of the beliefs held by the leaders and members of these sects on the earliest extreme interpretations. This is because there is a strong relationship between the level of knowledge of the leaders of the sects, along with the society and culture in which they were raised and the geography where the sect emerged. This study provides information about the intellectual background of these sects. Then, considering the chronological order of the sects, it cites and evaluates the verses interpreted by the shīʿī extremist sects. The present study concluded that it would be more accurate to discuss the influence of religious movements, such as Manichaeism and Mazdakism, which emerged in the basin of Persian culture, rather than that of Judaism and Christianity, on the background of the extreme interpretations of the Qurʾān by the extreme shīʿī sects in the early period. This conclusion is also supported by the emergence of the early period extreme interpretations not in the regions dominated by the Umayyad power or the Khawārij, but in the regions where the early shīʿī sects flourished and the apparent influence of the Persian sects in these regions. In Islamic culture, those who put forward extreme thoughts or make extreme theological interpretations are accused of heresy, and this is another indication showing that the main source of the understanding of the interpretation is the ancient Persian religions and sects. This is further supported by the fact that the word Zend is used in the sense of the interpretation of the Avesta, and that those who offer divergent interpretations of the Avesta in a way contrary to its literal meaning are called Zandī. In this respect, the word zandīq, derived from the word زند كراي, is considered an Arabicized word.

 Hz. Peygamberin vefatının ardından ortaya çıkan olaylar neticesinde hilafet, büyük günah vb. konularda tartışmalar yaşanmıştır. Bu tartışmalar, süreç içerisinde Müslümanlar arasında siyasî ve itikâdî fırkaların oluşmasına neden olmuştur. Her akım, kendi dava veya iddiasının doğruluğunu ispatlamak için Kurân-ı Kerîm ve hadislerden referanslar bulmaya çalışmıştır. Fırka mensupları, istedikleri delilleri bulamadıklarında mezhebî saikle ya Kurândaki bazı âyetleri kendi düşüncelerine uygun bir biçimde tevîl etme yoluna gitmiş ya da bu doğrultuda rivayetler inşa etmeye çalışmışlardır. Bu tür faaliyetlere girişenlerin başında erken dönemde ortaya çıkan aşırı Şiî Gulât-ı Şia fırkalar gelmektedir. Kuran ayetlerini tevil etmede ilk aşırı örneklerin erken dönem aşırı Şiî fırkalar tarafından ortaya konduğu söylenebilir. Bu fırkaların ortaya koydukları aşırı tevîl daha sonra İslâm kültüründe derin bir iz bırakan bâtınî tevîl metodunun ilk nüvelerini oluşturmuştur. Aşırı tevîl, Kurân-ı Kerîm âyetlerinin siyak ve sibakının göz ardı edilmesine, âyetlerin asıl vermek istediği anlamın ortadan kalkmasına ve âyetlerin indî yorumlarla tefsir edilmesine yol açmıştır. Erken dönemde yapılan tevîller, daha sonra özellikle İsmâiliye fırkası ve İmâmiyye Şîası tarafından yapılan tevîllerin arka planını ve Şiî tefsirlerde var olan aşırı tevîllerin kaynağını göstermektedir. Böylece erken dönemdeki aşırı tevîllerin bilinmesi daha sonra İmâmiyye Şîasındaki tevîllerin de anlaşılmasına katkı sağlayacaktır. Bu da ilk dönemde yapılan aşırı tevilleri önemli hale getirmektedir. Erken dönemde ortaya çıkan tevîller daha çok aşırı Şiî fırkalar tarafından ortaya konulduğundan bu fırkalar çalışma konusu edilmiş, onlar tarafından savunulan görüşler ve bu görüşler doğrultusunda tevîl edilen âyetler ele alınmıştır. Çalışmada, erken dönemde söz konusu fırkalar tarafından yapılan tevîller ve bu tevîllerin arka planında yatan inançlar etraflıca ele alınmaya gayret edilmiştir. Çalışmada siyasi çatışmalara ve bu çatışmaların etkilerine değinilmeden ancak siyasetin etkisi de göz önünde bulundurularak daha çok dinî ve kültürel etki üzerinden Hz. Peygamber sonrasından hicrî 2. yüzyılın ortalarına kadar ortaya çıkan tevîller objektif bir biçimde ele alınmaya çalışılmıştır. Bu yüzden öncelikle makalenin ana temasını oluşturan tevîl kelimesi incelenmiş ve bu kelimenin İslâm öncesi uygulamalarına değinilmiştir. Akabinde Hz. Peygamberden tabiûn dönemine kadarki süreçte ve Kurân-ı Kerîmde bu kelimenin kullanış biçimleri ve ilk tevîl örnekleri ele alınmıştır. Ardından aşırı Şiî fırkalar ve bu fırkaların öncüleri sayılan şahsiyetler ele alınmıştır. Böylece bu fırkaların ortaya çıktığı bölgeler ve bu fırka önderleri ile mensuplarının daha önce sahip oldukları inançların yapılan ilk aşırı tevîllerin üzerindeki etkisi ortaya konmaya çalışılmıştır. Çünkü fırka liderlerinin bilgi düzeyi, yetiştiği toplum ile kültürü ile fırkanın ortaya çıktığı coğrafya arasında sıkı bir ilişki vardır. Bu da fırkaların düşünsel arka planı hakkında bilgi vermektedir. Daha sonra fırkaların kronolojik sırası göz önünde bulundurularak aşırı Şiî fırkalar tarafından tevîl edilen âyetler aktarılmış ve değerlendirilmeye çalışılmıştır. Çalışmada erken dönemde aşırı Şiî fırkalar tarafından Kurân-ı Kerîmin aşırı yorumlar ile tevîl edilmesinin arka planında Yahudi ve Hristiyanlığın etkisinden çok Fars kültürü havzasında ortaya çıkan Maniheizm dini ile Mazdekilik gibi dînî hareketlerin etkisinden bahsetmenin daha doğru olacağı kanaatine vardık. Nitekim erken dönem aşırı tevîllerin Emevî iktidarının veya Haricilerin egemen olduğu bölgelerde değil de erken dönem Şiî fırkaların yeşerdiği bölgelerde ortaya çıkması ve bu bölgelerde Fârisî mezheplerin etkisinin var olması bunu göstermektedir. İslâm kültüründe aşırı düşünce ortaya koyanların veya aşırı tevîlde bulunanların zındıklıkla suçlanması da tevîl anlayışının asıl kaynağının kadim Fârisî dinler ve fırkalar olduğunun bir başka göstergesidir. Nitekim Zend kelimesinin Avestanın tevîli anlamında kullanılmış olması yine Avestayı zahirine aykırı bir şekilde tevîl edenlere de zendî denilmesi bu söylediklerimizi desteklemektedir. Bu yönüyle Zındık kelimesi ise زند كراي sözcüğünden türetilen Arapçalaşmış bir kelime olarak kabul edilmiştir.

 As a result of the events that occurred after the death of the Prophet, such issues as caliphate and great sins were discussed extensively. These discussions led to the emergence of political and theological sects among the Muslims at the time. Each sect tried to find references from the Qurʾān and ḥadīths to prove that their claim and cause were right. When the members of the sect failed to find the evidence they sought, they either tried to interpret some verses in the Qurʾān in a way that could fit their own ideas or attempted to create narrations to this end. The most prominent of those who engaged in such activities were the extreme shīʿī Ġulāt al-Shīʿa sects that emerged in the early period. It is possible to say that the first extreme instances of the interpretation taʾwīl of the Qurʾanic verses were made by the early shīʿī extremist sects. These interpretations constituted the initial core for the bāṭinī method of interpretation, which later left a deep mark on Islamic culture. Divergent interpretations led to the disregarding of the siyāq and sibāq of the verses of the Qurʾān, the loss of their original meaning, and the interpretation of the verses from personal and subjective perspectives. The interpretations made in the early period show not only the background of the interpretations made later, particularly by the Ismāʿīliyya and Imāmiyya Shīʿa, but also the source of the extreme interpretations in shīʿī tafsīr. Therefore, the knowledge of the extreme interpretations in the early period could contribute to the understanding of those in the later Imāmiyya Shīʿa. This makes the extreme interpretations offered the early period even more important. Since the interpretations in the early period were mostly made by the extreme shīʿī sects, the present study focuses on these sects and the views defended by them and mentions the verses that were interpreted in line with these. It discusses at length the interpretations made by these sects in the early period and the beliefs forming their background. This study objectively addresses the interpretations that emerged after the Prophet until the mid-second century hijrī, mostly based on religious and cultural influences, by taking into account the effects of politics, without mentioning the political conflicts and the impacts of these conflicts. Firstly, it analyses the word interpretation taʾwīl, which constitutes the focus of the article, and discusses the pre-Islamic use of this word. Then it elaborates on the use of this word in the Qurʾān and during the time beginning with the Prophet until the Tābiʿūn period, along with the earliest examples of interpretation. Then, the study discusses the extreme shīʿī sects and the figures who are considered as the pioneers of these sects. Thus, it reveals the effect of the regions where these sects emerged and the impact of the beliefs held by the leaders and members of these sects on the earliest extreme interpretations. This is because there is a strong relationship between the level of knowledge of the leaders of the sects, along with the society and culture in which they were raised and the geography where the sect emerged. This study provides information about the intellectual background of these sects. Then, considering the chronological order of the sects, it cites and evaluates the verses interpreted by the shīʿī extremist sects. The present study concluded that it would be more accurate to discuss the influence of religious movements, such as Manichaeism and Mazdakism, which emerged in the basin of Persian culture, rather than that of Judaism and Christianity, on the background of the extreme interpretations of the Qurʾān by the extreme shīʿī sects in the early period. This conclusion is also supported by the emergence of the early period extreme interpretations not in the regions dominated by the Umayyad power or the Khawārij, but in the regions where the early shīʿī sects flourished and the apparent influence of the Persian sects in these regions. In Islamic culture, those who put forward extreme thoughts or make extreme theological interpretations are accused of heresy, and this is another indication showing that the main source of the understanding of the interpretation is the ancient Persian religions and sects. This is further supported by the fact that the word Zend is used in the sense of the interpretation of the Avesta, and that those who offer divergent interpretations of the Avesta in a way contrary to its literal meaning are called Zandī. In this respect, the word zandīq, derived from the word زند كراي, is considered an Arabicized word.

 As a result of the events that occurred after the death of the Prophet, such issues as caliphate and great sins were discussed extensively. These discussions led to the emergence of political and theological sects among the Muslims at the time. Each sect tried to find references from the Qurʾān and ḥadīths to prove that their claim and cause were right. When the members of the sect failed to find the evidence they sought, they either tried to interpret some verses in the Qurʾān in a way that could fit their own ideas or attempted to create narrations to this end. The most prominent of those who engaged in such activities were the extreme shīʿī Ġulāt al-Shīʿa sects that emerged in the early period. It is possible to say that the first extreme instances of the interpretation taʾwīl of the Qurʾanic verses were made by the early shīʿī extremist sects. These interpretations constituted the initial core for the bāṭinī method of interpretation, which later left a deep mark on Islamic culture. Divergent interpretations led to the disregarding of the siyāq and sibāq of the verses of the Qurʾān, the loss of their original meaning, and the interpretation of the verses from personal and subjective perspectives. The interpretations made in the early period show not only the background of the interpretations made later, particularly by the Ismāʿīliyya and Imāmiyya Shīʿa, but also the source of the extreme interpretations in shīʿī tafsīr. Therefore, the knowledge of the extreme interpretations in the early period could contribute to the understanding of those in the later Imāmiyya Shīʿa. This makes the extreme interpretations offered the early period even more important. Since the interpretations in the early period were mostly made by the extreme shīʿī sects, the present study focuses on these sects and the views defended by them and mentions the verses that were interpreted in line with these. It discusses at length the interpretations made by these sects in the early period and the beliefs forming their background. This study objectively addresses the interpretations that emerged after the Prophet until the mid-second century hijrī, mostly based on religious and cultural influences, by taking into account the effects of politics, without mentioning the political conflicts and the impacts of these conflicts. Firstly, it analyses the word interpretation taʾwīl, which constitutes the focus of the article, and discusses the pre-Islamic use of this word. Then it elaborates on the use of this word in the Qurʾān and during the time beginning with the Prophet until the Tābiʿūn period, along with the earliest examples of interpretation. Then, the study discusses the extreme shīʿī sects and the figures who are considered as the pioneers of these sects. Thus, it reveals the effect of the regions where these sects emerged and the impact of the beliefs held by the leaders and members of these sects on the earliest extreme interpretations. This is because there is a strong relationship between the level of knowledge of the leaders of the sects, along with the society and culture in which they were raised and the geography where the sect emerged. This study provides information about the intellectual background of these sects. Then, considering the chronological order of the sects, it cites and evaluates the verses interpreted by the shīʿī extremist sects. The present study concluded that it would be more accurate to discuss the influence of religious movements, such as Manichaeism and Mazdakism, which emerged in the basin of Persian culture, rather than that of Judaism and Christianity, on the background of the extreme interpretations of the Qurʾān by the extreme shīʿī sects in the early period. This conclusion is also supported by the emergence of the early period extreme interpretations not in the regions dominated by the Umayyad power or the Khawārij, but in the regions where the early shīʿī sects flourished and the apparent influence of the Persian sects in these regions. In Islamic culture, those who put forward extreme thoughts or make extreme theological interpretations are accused of heresy, and this is another indication showing that the main source of the understanding of the interpretation is the ancient Persian religions and sects. This is further supported by the fact that the word Zend is used in the sense of the interpretation of the Avesta, and that those who offer divergent interpretations of the Avesta in a way contrary to its literal meaning are called Zandī. In this respect, the word zandīq, derived from the word زند كراي, is considered an Arabicized word.

Makale detayları

The Persian Influence on Ġulāt al-Shîʿa’s Interpretation (Taʾwīl) of Verses

Yazarlar:

Hüseyin Zamur

Yayıncı:

Harran University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Harran İlahiyat Dergisi Issue 49, pp.132-154

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001290140

pISSN:

2791-6812

Tafsīr

Interpretation (Taʾwīl)

Shīʿa

Mazdakism

Manichaeism

Sect

ĠulātTefsir

Te’vîl

Şîa

Mazdeizm

Maniheizm

Fırka

Gulât

Sayı

Makale detayları

Yazarlar: Hüseyin Zamur

Yayıncı: Harran University

Ana Başlıklar: Din Araştırmaları

Dergi: Harran İlahiyat Dergisi Issue 49, pp.132-154

Belge Tipi: Makale

Yayın Tarihi: 6/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001290140

pISSN: 2791-6812

Sayı

Yazarlar:

Hüseyin Zamur

Yayıncı:

Harran University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Harran İlahiyat Dergisi Issue 49, pp.132-154

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001290140

pISSN:

2791-6812