Muhkem and Müteshabih: An Analysis of the Concept and Its Effects

Muncid Ebubekir

Makale detayları

Muhkem and Müteshabih: An Analysis of the Concept and Its Effects

Yazarlar:

Muncid Ebubekir

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Tefsir

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.1092-1111

Belge Tipi:

Makale

Yayın Tarihi:

9/2024

Belge Dili:

Arapça

Document ID (Org No.):

2001325966

pISSN:

2147-8171

Anahtar kelimeler:

Özet:

 The study of the Muhkam and Mutashabih has gained prominence due to its inherent importance. It has undergone various stages of understanding, from problematic definitions and characterizations to specific areas, circles, and categories of those who comprehend and grasp its meanings. This is evident in the Tawil of four foundational terms: Umm al-Kitab, Mutashabih, Zaigh, and Tawil. Most scholars have limited the Qurans ambiguity, muhkam wa mutashabih, to the ghaybiyyat, which has not and will not be understood. They have made it a red line, restricted to worship and emotional arousal, without having any contact with reality, despite the dynamism of its texts. Then, ambiguity became a weapon in the hands of sects; its evidence was sound, and the evidence of its opponents was ambiguous, without any safeguards against slips. The difference in this case stems from the distinct definitions of the mutashabih. The definition of Mutashabih among the Salaf differs from that of the Khalaf. For the early scholars, Mutashabih was limited to its linguistic meaning. For the later scholars, it was defined by its technical meaning. This confusion has led to problems in identifying, defining, and explaining the benefits of Mutashabih. The mutashabih in the Quran is relative. It is the green space that relates to human reality in its various aspects, especially in the branches of issues. mutashabih constant change according to events, It is a place of flexibility, interaction, and adaptation. Therefore, it is a source of disagreement and dispute in its understanding, application, and implementation. It is the one that needs to be re-examined and contemplated in a way that suits their circumstances, without contradicting the principles and constants. The Tawil mutashabih means converting them from abstract concepts in the mind into practical behavior in the outside world. This applies to both declarative and injunctive sentences. For declarative sentences, Tawil involves revealing the image that these sentences form in the reality we live in the future of earthly life. For injunctive sentences, Tawil involves transforming them into practical behavior that can be implemented in the real world. The second type of verses is less in number than the first type There is no connection between the Muhkam and mutashabih in terms of clarification, explanation, restriction, specification, or other aspects. Ambiguity is relative; it is the green space related to reality, especially the branches, which are subject to renewed changes according to events. Ambiguity is a place of flexibility and adaptation, leading to disagreements in its understanding and application. The matter in question must be reevaluated in a manner that aligns with the current conditions while remaining consistent with the underlying principles and enduring factors. In fact, the difference and disparity in the mutashabih does not necessitate the excommunication of the other, since it falls within the realm of branches and its scope. The people of deviation are a group from the same people of the Sunnah and the Community, whose Tawils were influenced by passion and desire, not proof and argument; with the intention of misleading and causing strife. They came up with a strange Tawil of the branches. Therefore, the Mutashabih should not be a platform for excommunication. Most of it was not a subject of consensus and could be subject to difference.

 The study of the Muhkam and Mutashabih has gained prominence due to its inherent importance. It has undergone various stages of understanding, from problematic definitions and characterizations to specific areas, circles, and categories of those who comprehend and grasp its meanings. This is evident in the Tawil of four foundational terms: Umm al-Kitab, Mutashabih, Zaigh, and Tawil. Most scholars have limited the Qurans ambiguity, muhkam wa mutashabih, to the ghaybiyyat, which has not and will not be understood. They have made it a red line, restricted to worship and emotional arousal, without having any contact with reality, despite the dynamism of its texts. Then, ambiguity became a weapon in the hands of sects; its evidence was sound, and the evidence of its opponents was ambiguous, without any safeguards against slips. The difference in this case stems from the distinct definitions of the mutashabih. The definition of Mutashabih among the Salaf differs from that of the Khalaf. For the early scholars, Mutashabih was limited to its linguistic meaning. For the later scholars, it was defined by its technical meaning. This confusion has led to problems in identifying, defining, and explaining the benefits of Mutashabih. The mutashabih in the Quran is relative. It is the green space that relates to human reality in its various aspects, especially in the branches of issues. mutashabih constant change according to events, It is a place of flexibility, interaction, and adaptation. Therefore, it is a source of disagreement and dispute in its understanding, application, and implementation. It is the one that needs to be re-examined and contemplated in a way that suits their circumstances, without contradicting the principles and constants. The Tawil mutashabih means converting them from abstract concepts in the mind into practical behavior in the outside world. This applies to both declarative and injunctive sentences. For declarative sentences, Tawil involves revealing the image that these sentences form in the reality we live in the future of earthly life. For injunctive sentences, Tawil involves transforming them into practical behavior that can be implemented in the real world. The second type of verses is less in number than the first type There is no connection between the Muhkam and mutashabih in terms of clarification, explanation, restriction, specification, or other aspects. Ambiguity is relative; it is the green space related to reality, especially the branches, which are subject to renewed changes according to events. Ambiguity is a place of flexibility and adaptation, leading to disagreements in its understanding and application. The matter in question must be reevaluated in a manner that aligns with the current conditions while remaining consistent with the underlying principles and enduring factors. In fact, the difference and disparity in the mutashabih does not necessitate the excommunication of the other, since it falls within the realm of branches and its scope. The people of deviation are a group from the same people of the Sunnah and the Community, whose Tawils were influenced by passion and desire, not proof and argument; with the intention of misleading and causing strife. They came up with a strange Tawil of the branches. Therefore, the Mutashabih should not be a platform for excommunication. Most of it was not a subject of consensus and could be subject to difference.

 The study of the Muhkam and Mutashabih has gained prominence due to its inherent importance. It has undergone various stages of understanding, from problematic definitions and characterizations to specific areas, circles, and categories of those who comprehend and grasp its meanings. This is evident in the Tawil of four foundational terms: Umm al-Kitab, Mutashabih, Zaigh, and Tawil. Most scholars have limited the Qurans ambiguity, muhkam wa mutashabih, to the ghaybiyyat, which has not and will not be understood. They have made it a red line, restricted to worship and emotional arousal, without having any contact with reality, despite the dynamism of its texts. Then, ambiguity became a weapon in the hands of sects; its evidence was sound, and the evidence of its opponents was ambiguous, without any safeguards against slips. The difference in this case stems from the distinct definitions of the mutashabih. The definition of Mutashabih among the Salaf differs from that of the Khalaf. For the early scholars, Mutashabih was limited to its linguistic meaning. For the later scholars, it was defined by its technical meaning. This confusion has led to problems in identifying, defining, and explaining the benefits of Mutashabih. The mutashabih in the Quran is relative. It is the green space that relates to human reality in its various aspects, especially in the branches of issues. mutashabih constant change according to events, It is a place of flexibility, interaction, and adaptation. Therefore, it is a source of disagreement and dispute in its understanding, application, and implementation. It is the one that needs to be re-examined and contemplated in a way that suits their circumstances, without contradicting the principles and constants. The Tawil mutashabih means converting them from abstract concepts in the mind into practical behavior in the outside world. This applies to both declarative and injunctive sentences. For declarative sentences, Tawil involves revealing the image that these sentences form in the reality we live in the future of earthly life. For injunctive sentences, Tawil involves transforming them into practical behavior that can be implemented in the real world. The second type of verses is less in number than the first type There is no connection between the Muhkam and mutashabih in terms of clarification, explanation, restriction, specification, or other aspects. Ambiguity is relative; it is the green space related to reality, especially the branches, which are subject to renewed changes according to events. Ambiguity is a place of flexibility and adaptation, leading to disagreements in its understanding and application. The matter in question must be reevaluated in a manner that aligns with the current conditions while remaining consistent with the underlying principles and enduring factors. In fact, the difference and disparity in the mutashabih does not necessitate the excommunication of the other, since it falls within the realm of branches and its scope. The people of deviation are a group from the same people of the Sunnah and the Community, whose Tawils were influenced by passion and desire, not proof and argument; with the intention of misleading and causing strife. They came up with a strange Tawil of the branches. Therefore, the Mutashabih should not be a platform for excommunication. Most of it was not a subject of consensus and could be subject to difference.

 Müteşabih konusu alimler arasında birçok tartışmaya neden olmuştur. Müteşabihin tarifi, müteşabih ayetlerin tespiti, müteşabih kısmın kapsamı ve müteşabih ayetlerin anlaşılması söz konusu tartışmanın uzandığı konulardır. Bu tartışmalardan en önemlisi müteşabih ayetlerin anlaşılıp anlaşılamayacağı meselesidir. Şâtıbî ve Suyûtî gibi mütekaddim ve Reşid Rıza gibi müteahhir alimlerin belirttiğine göre selef alimlerin çoğu müteşabih ayetlerin anlaşılmasının mümkün olmadığı kanaatini paylaşmaktadır. Geriye kalan kesim müteşabihlerin manasının bilinebileceğini ifade etmektedir. Ancak ikinci kesim müteşabihi manası bilinemeyen konularla bağlantılı ele almışlardır. Bu tartışmaların altında yatan temel sebep müteşabih kavramının geçtiği ayetin anlamıyla ilgili ortaya çıkan farklı görüşlerdir. Söz konusu ayet Âl-i İmrân suresinin 7. ayetidir. Bu ayette Kurânda bulunan ayetleri muhkem ve müteşabih olmak üzere iki kısma ayrılmaktadır. Söz konusu ayette geçen muhkem, müteşabih, ümmül-kitap ve tevil kelimeleri ayetin anlaşılmasında merkezi rol oynamaktadır. Özellikle tevil kelimesinin mefhumu diğer kelimelerin de farklı şekilde anlaşılmasına neden olmaktadır. Klasik dönemde tevil mefhumu ile ilgili iki farklı görüş ortaya çıkmıştır. Birinci görüşe göre tevil kelimesi tefsir ile eş anlamlı olarak kabul edilmiştir. İkinci görüş ise tefsir ve tevil kelimelerini eş anlamlı kabul etmeyerek iki kelimenin çerçevesinin farklı olduğunu dile getirmiştir. Buna göre tefsir belirtilen mananın Allahın muradı olduğuna şahitlik etmektir. Bundan dolayı tefsirde ihtimaller yoktur. Tevilin mefhumunda tefsirde olduğu gibi bir katîlik yoktur. Bilakis tevilde ihtimaller söz konusudur. Tevil kelimesi Kurânda 15 ayette 17 kere geçmektedir. Bu ayetler incelendiğinde söz konusu kelime iki mana ifade etmektedir. Araf suresinin 52. ayetinde kullanıldığı gibi haberî cümle olduğunda tevil kelimesi olayın gerçekleşmesini ifade eder. Nisa suresinin 59. Ayetinde kullanıldığı gibi inşaî cümle olduğunda aynı kelime emrin yerine getirilmesini ifade eder. Tevil kelimesinin kullanıldığı bu bağlamlar dışında anlaşılması muhkem ve müteşabihin tespitinde hatalara neden olmuştur. Müteşabih ayetlerin kapsamına Allah hakkında haber veren ayetler, surelerin başında yer alan hurûf-ı mukattaa, kıyamet gibi gaybi olaylardan bahseden ayetler dahil edilmiştir. Bu çerçevede âlimlerin müteşabih alanı, anlaşılması mümkün olmayan gaybi konulara hasrettikleri söylenebilir. Böylece müteşabih, hakkında konuşulması mümkün olmayan bir alan haline gelmiştir. Sonraki süreçte müteşabih ayetler mezheplerin elinde bir silaha dönüşmüş, mezhepler bu tür ayetleri kendi anlayışlarına uygun bir şekilde kullanmışlardır. Bu minvalde mezhebin görüşlerine uygun ayetler muhkem, mezhebin görüşlerine aykırı olan ayetler ise müteşabih kabul edilmiştir. Bu durumun sebebi, muhkem ve müteşabih kavramlarının farklı şekillerde tanımlanmasıdır. Muhkem ve müteşabihin bu şekilde net olarak tarif ve tespit edilmemesi ayetlerin yanlış şekillerde tevil edilmesine kapı açmıştır. Bu çalışmanın sonuçlarından biri gaybi konuların çoğunun müteşabih kapsamına girmemesidir. Daha çok şeri hükümlerin belirtildiği ayetler müteşabih kapsama girmektedir. Çünkü ahkâmla ilgili konularda yeni durumlara binaen yeni hükümler ortaya çıkmaktadır. Çalışmada ulaşılan diğer bir sonuç da müteşabih ayetlerin anlaşılması ve kapsamının kişilerin anlayışına göre değişmesidir. Bundan dolayı alimlerin müteşabih olan ayetleri terk etmek yerine bu ayetler üzerinde akıl yürütmesi gerekir. Alimler söz konusu müteşabih alanda akıl yürütürken dinin sabiteleriyle çelişmeyecek bir şekilde yaşadığı dönemin ihtiyaçlarını gözetmelidir.

Makale detayları

Muhkem and Müteshabih: An Analysis of the Concept and Its Effects

Yazarlar:

Muncid Ebubekir

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Tefsir

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.1092-1111

Belge Tipi:

Makale

Yayın Tarihi:

9/2024

Belge Dili:

Arapça

Document ID (Org No.):

2001325966

pISSN:

2147-8171

Muhkem

Müteshabih

Tev

Historicity

Mother of the Book

Curvature

TafsirTefsir

Müteşâbih

Tev’il

Tarihsellik

Eğrilik

Muhkem

Ummu'l-Kitab

Sayı

Makale detayları

Yazarlar: Muncid Ebubekir

Yayıncı: Eskişehir Osmangazi University

Ana Başlıklar: Tefsir

Dergi: Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.1092-1111

Belge Tipi: Makale

Yayın Tarihi: 9/2024

Belge Dili: Arapça

Document ID (Org No.): 2001325966

pISSN: 2147-8171

Sayı

Yazarlar:

Muncid Ebubekir

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Tefsir

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.1092-1111

Belge Tipi:

Makale

Yayın Tarihi:

9/2024

Belge Dili:

Arapça

Document ID (Org No.):

2001325966

pISSN:

2147-8171