The Effect of Geographical Belonging on Hadith Interpretation:  The Example of Victorious Community Hadith

Fatma Büşra Çoban

Makale detayları

The Effect of Geographical Belonging on Hadith Interpretation: The Example of Victorious Community Hadith

Yazarlar:

Fatma Büşra Çoban

Yayıncı:

Hitit University

Ana Başlıklar:

Hadis

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 2, pp.1170-1194

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336428

pISSN:

2757-6949

Anahtar kelimeler:

Özet:

 The scholarly activities of an author cannot be evaluated independently from the social and human environment in which he lived. In commentary sharhinterpretation studies, which is the activity of understanding hadiths, it can be said that the interpreters scientific method, his sect and the geography in which he lived, and the relationship he established with the political structure of his period had a significant effect on the way he interpreted the hadith. Although these factors affecting the interpretation of the hadith have been the subject of various studies, no research has been found on how the interpreters sense of belonging to the geography where he lived, carried out his scholarly activities, or was under political patronage affected his interpretation of the hadith. However, this is an important issue that should be raised in the literature due to its effect on shaping the nature of interpretations. This article analyses the hadith A community from my ummah will continue to be victorious in the truth until the Day of Judgement within the framework given above. Focusing on the debates about the geography of this community praised by the Prophet, the study examines the status of the hadith in the historical process and tries to determine what kind of effect the interpreters sense of belonging to the geography where he lives, with which he is in contact for scholarly, political etc. reasons has on the interpretation. In this study, not only the hadith commentary literature was used as a source, but also history, geography, the virtue of cities, and political texts were applied and analyzed in a wide range of literature. As a matter of fact, in addition to the interpretations in the commentary literature, references to the hadith of the victorious community are also seen in the correspondence between scholars and state rulers, in historical speeches in scholarly assemblies and religious movements, or in political texts written with the encouragement of statesmen. Such examples have enabled us to develop a broader understanding of the process of interpretation of the hadith. The hadith, which we refer to as the hadith of the victorious community throughout the study, has many reports riwāyas and some scholars have accepted it in the category of mutawatir. Firstly, the verses of the hadith, which have prepared the ground for geographical discussions, and which indicate the region in which the community praised by the Prophet will be located, have been analyzed. Damascus and Bayt al-Maqdis are the two regions explicitly mentioned in the reports riwāyas of the hadith. Based on this, the scholars from Damascus interpreted the community as the people of Damascus and the scholars from Jerusalem as the people of Jerusalem. The expression people of the gharb in the narration of Muslims Sahih played an important role in the diversification of interpretations regarding the geography of the community. The commentators debated at length what was meant by the people of the land of the garb and were largely convinced that this expression meant the west of the earth. However, this situation brought up a new debate about the boundaries of the land of the west and which citiesregions would be included in the scope of this expression. According to the commentators, the geographies to the west of Hijaz, the place where the Prophet said the hadith, are considered to be gharb. From this point of view, the Damascenes considered Damascus, which they regarded as the beginning of the West, as the region where the victorious community would be found. At the same time, the Egyptian commentators claimed that the victorious community would be the Egyptians since Egypt was also considered to be on the gharb line. The scholars of al-Andalus and Maghrib, who said that the word gharb means Maghrib, identified the community with their own geography. The desire of the commentators to praise their own geographies with the Prophets language sometimes led to forced interpretations, so much so that in the following period, Istanbul was also counted among the people of the gharb even though it was geographically not possible. As a result of the research, it is understood that the Prophet said the hadith in question to inform that there would be a community that would be in the truth until the Day of Judgement and would struggle for the truth, and in our opinion, he did not aim to identify this community with geography and to praise the Muslims in a single region. However, commentators from different regions identified the community mentioned in the hadith with their own geographies due to their sense of belonging. This shows that the sense of belonging of the commentators to their own geographies greatly influenced their interpretation of hadith.

 Bir müellifin ilmî faaliyetleri, içinde yaşadığı sosyal ve beşerî çevreden bağımsız değerlendirilemez. Hadisleri anlama faaliyeti olan şerhyorum çalışmalarında da yorumcunun ilmî metodunun, mezhebinin ve içinde yaşadığı coğrafya ile dönemindeki siyasi yapıyla kurduğu ilişkinin hadisi yorumlama biçimine önemli ölçüde etki ettiği söylenebilir. Hadisin yorumuna etki eden bu faktörler çeşitli araştırmalara konu olsa da yorumcunun yaşadığı, ilmî faaliyetlerini sürdürdüğü veya siyasi sebeplerle ilişki içerisinde olduğu coğrafyaya hissettiği aidiyet duygusunun hadis yorumunu nasıl etkilediğine dair herhangi bir araştırmaya rastlanılmamıştır. Ancak bu konu, yorumların mahiyetini şekillendirmedeki etkisi nedeniyle literatürde gündeme getirilmesi gereken önemli bir konudur. Bu makale, Ümmetimden bir topluluk kıyamete kadar hak üzere muzaffer olmaya devam edecektir. hadisini yukarıda verilen çerçevede incelemektedir. Hz. Peygamberin övgüyle bahsettiği bu topluluğun hangi coğrafyadan olduğuna dair tartışmalara odaklanan çalışma, hadisin tarihsel süreç içerisindeki durumunu incelemekte ve yorumcunun yaşadığı, ilmî, siyasi vb. sebeplerle ilişki içerisinde olduğu coğrafyaya duyduğu aidiyet hissinin hadisin yorumunda ne tür bir etkisinin olduğunu tespit etmeye çalışmaktadır. Araştırmada kaynak olarak yalnızca hadis şerh literatürü ile yetinilmemiş, hadise dair yorumlar tarih, coğrafya, şehirlerin fazileti ve siyasetname türü eserlere de başvurularak geniş bir literatür içerisinde incelenmiştir. Bu inceleme neticesinde, âlimler ve devlet yöneticileri arasındaki mektuplaşmalarda, ilmî meclisler ve dinî hareketlerdeki tarihî konuşmalarda yahut devlet adamlarının teşvikiyle yazılan siyasi metinlerde de muzaffer topluluk hadisine atıflar yapıldığı görülmüştür. Hadisin tarihî olaylar içerisinde nasıl kullanıldığına ve siyasi hareketlerde nasıl referans gösterildiğine dair zengin bir malzeme sunan ve bizatihi bir yorum faaliyeti olan bu örnekler, hadisin yorumlanma süreci hakkında daha geniş bir anlayış geliştirmeye imkân sağlamıştır. Çalışma boyunca muzaffer topluluk hadisi olarak andığımız hadisin çok sayıda rivayeti olup bazı âlimler hadisi mütevatir kabul etmişlerdir. Bütün rivayetlerin makale sınırları içerisinde incelenmesi mümkün olmadığından, öncelikle hadisin coğrafya tartışmalarına zemin hazırlayan ve Hz. Peygamberin övgüyle bahsettiği bu topluluğun hangi bölgede olacağına dair bilgi içeren tarikleri incelenmiştir. Şam ve Beytülmakdis, hadisin rivayetlerinde açıkça zikredilen iki bölgedir. Bu sebeple Şamlı âlimler muzaffer topluluğu Şam halkı olarak yorumlarken Kudüslü âlimler ise muzaffer topluluğun Kudüslüler olduğunu söylemişlerdir. Müslimin el-Müsnedüs-sahîhindeki rivayette ise Hz. Peygamber topluluğun garb ehli olduğunu söylemiştir ki bu ifade topluluğun coğrafyasına dair yorumların çeşitlenmesinde önemli bir rol oynamıştır. Yorumcular garb ifadesi ile ne kastedildiğini etraflıca tartışmışlar ve büyük oranda bu ifade ile yeryüzünün batısının kastedildiğine kanaat getirmişlerdir. Fakat bu durum garbın sınırlarına dair yeni bir tartışmayı gündeme getirmiş ve hangi şehirlerinbölgelerin bu ifadenin kapsamına gireceği üzerinde farklı fikirler ileri sürülmüştür. Yorumculara göre Hz. Peygamberin hadisi söylediği yer olan Hicazın batısında kalan coğrafyalar garb kabul edilmektedir. Buradan hareketle Şamlılar, batının başlangıcı olarak gördükleri Şamı muzaffer topluluğun bulunacağı bölge olarak kabul ederken Mısırlı yorumcular, Mısırın da garb hattından sayılması sebebiyle muzaffer topluluğun Mısırlılar olduğunu iddia etmişlerdir. Garb kelimesinin Mağrib anlamına geldiğini söyleyen Endülüs ve Mağrib uleması ise topluluğu kendi coğrafyalarıyla özdeşleştirmişlerdir. Yorumcuların kendi coğrafyalarını Hz. Peygamberin diliyle övme arzusu kimi zaman zorlama yorumlara sebep olmuş, öyle ki coğrafi olarak pek mümkün olmasa da İstanbulun da garb ehlinden sayıldığı olmuştur. Yapılan araştırma neticesinde, Hz. Peygamberin söz konusu hadisi, kıyamete kadar hak üzere olacak ve ilâ-yi kelimetullah için mücadele edecek bir topluluğun var olacağını ve tarihin hiçbir döneminin bu topluluktan hâlî olmayacağını haber vermek amacıyla söylediği ve kanaatimizce söz konusu topluluğu bir coğrafya ile özdeşleştirme ve tek bir bölgedeki Müslümanları övme amacı gütmediği anlaşılmaktadır. Ne var ki farklı bölgelerden yorumcular hadiste bahsedilen topluluğu duydukları aidiyet hissi sebebiyle kendi coğrafyalarıyla özdeşleştirmişlerdir. Bu durum yorumcuların yaşadığı, ilmî faaliyetlerini sürdürdüğü veya siyasi olarak himayesi altında bulunduğu coğrafyaya duydukları aidiyet duygusunun onların hadis yorumuna büyük ölçüde etki ettiğini göstermektedir.

 The scholarly activities of an author cannot be evaluated independently from the social and human environment in which he lived. In commentary sharhinterpretation studies, which is the activity of understanding hadiths, it can be said that the interpreters scientific method, his sect and the geography in which he lived, and the relationship he established with the political structure of his period had a significant effect on the way he interpreted the hadith. Although these factors affecting the interpretation of the hadith have been the subject of various studies, no research has been found on how the interpreters sense of belonging to the geography where he lived, carried out his scholarly activities, or was under political patronage affected his interpretation of the hadith. However, this is an important issue that should be raised in the literature due to its effect on shaping the nature of interpretations. This article analyses the hadith A community from my ummah will continue to be victorious in the truth until the Day of Judgement within the framework given above. Focusing on the debates about the geography of this community praised by the Prophet, the study examines the status of the hadith in the historical process and tries to determine what kind of effect the interpreters sense of belonging to the geography where he lives, with which he is in contact for scholarly, political etc. reasons has on the interpretation. In this study, not only the hadith commentary literature was used as a source, but also history, geography, the virtue of cities, and political texts were applied and analyzed in a wide range of literature. As a matter of fact, in addition to the interpretations in the commentary literature, references to the hadith of the victorious community are also seen in the correspondence between scholars and state rulers, in historical speeches in scholarly assemblies and religious movements, or in political texts written with the encouragement of statesmen. Such examples have enabled us to develop a broader understanding of the process of interpretation of the hadith. The hadith, which we refer to as the hadith of the victorious community throughout the study, has many reports riwāyas and some scholars have accepted it in the category of mutawatir. Firstly, the verses of the hadith, which have prepared the ground for geographical discussions, and which indicate the region in which the community praised by the Prophet will be located, have been analyzed. Damascus and Bayt al-Maqdis are the two regions explicitly mentioned in the reports riwāyas of the hadith. Based on this, the scholars from Damascus interpreted the community as the people of Damascus and the scholars from Jerusalem as the people of Jerusalem. The expression people of the gharb in the narration of Muslims Sahih played an important role in the diversification of interpretations regarding the geography of the community. The commentators debated at length what was meant by the people of the land of the garb and were largely convinced that this expression meant the west of the earth. However, this situation brought up a new debate about the boundaries of the land of the west and which citiesregions would be included in the scope of this expression. According to the commentators, the geographies to the west of Hijaz, the place where the Prophet said the hadith, are considered to be gharb. From this point of view, the Damascenes considered Damascus, which they regarded as the beginning of the West, as the region where the victorious community would be found. At the same time, the Egyptian commentators claimed that the victorious community would be the Egyptians since Egypt was also considered to be on the gharb line. The scholars of al-Andalus and Maghrib, who said that the word gharb means Maghrib, identified the community with their own geography. The desire of the commentators to praise their own geographies with the Prophets language sometimes led to forced interpretations, so much so that in the following period, Istanbul was also counted among the people of the gharb even though it was geographically not possible. As a result of the research, it is understood that the Prophet said the hadith in question to inform that there would be a community that would be in the truth until the Day of Judgement and would struggle for the truth, and in our opinion, he did not aim to identify this community with geography and to praise the Muslims in a single region. However, commentators from different regions identified the community mentioned in the hadith with their own geographies due to their sense of belonging. This shows that the sense of belonging of the commentators to their own geographies greatly influenced their interpretation of hadith.

 The scholarly activities of an author cannot be evaluated independently from the social and human environment in which he lived. In commentary sharhinterpretation studies, which is the activity of understanding hadiths, it can be said that the interpreters scientific method, his sect and the geography in which he lived, and the relationship he established with the political structure of his period had a significant effect on the way he interpreted the hadith. Although these factors affecting the interpretation of the hadith have been the subject of various studies, no research has been found on how the interpreters sense of belonging to the geography where he lived, carried out his scholarly activities, or was under political patronage affected his interpretation of the hadith. However, this is an important issue that should be raised in the literature due to its effect on shaping the nature of interpretations. This article analyses the hadith A community from my ummah will continue to be victorious in the truth until the Day of Judgement within the framework given above. Focusing on the debates about the geography of this community praised by the Prophet, the study examines the status of the hadith in the historical process and tries to determine what kind of effect the interpreters sense of belonging to the geography where he lives, with which he is in contact for scholarly, political etc. reasons has on the interpretation. In this study, not only the hadith commentary literature was used as a source, but also history, geography, the virtue of cities, and political texts were applied and analyzed in a wide range of literature. As a matter of fact, in addition to the interpretations in the commentary literature, references to the hadith of the victorious community are also seen in the correspondence between scholars and state rulers, in historical speeches in scholarly assemblies and religious movements, or in political texts written with the encouragement of statesmen. Such examples have enabled us to develop a broader understanding of the process of interpretation of the hadith. The hadith, which we refer to as the hadith of the victorious community throughout the study, has many reports riwāyas and some scholars have accepted it in the category of mutawatir. Firstly, the verses of the hadith, which have prepared the ground for geographical discussions, and which indicate the region in which the community praised by the Prophet will be located, have been analyzed. Damascus and Bayt al-Maqdis are the two regions explicitly mentioned in the reports riwāyas of the hadith. Based on this, the scholars from Damascus interpreted the community as the people of Damascus and the scholars from Jerusalem as the people of Jerusalem. The expression people of the gharb in the narration of Muslims Sahih played an important role in the diversification of interpretations regarding the geography of the community. The commentators debated at length what was meant by the people of the land of the garb and were largely convinced that this expression meant the west of the earth. However, this situation brought up a new debate about the boundaries of the land of the west and which citiesregions would be included in the scope of this expression. According to the commentators, the geographies to the west of Hijaz, the place where the Prophet said the hadith, are considered to be gharb. From this point of view, the Damascenes considered Damascus, which they regarded as the beginning of the West, as the region where the victorious community would be found. At the same time, the Egyptian commentators claimed that the victorious community would be the Egyptians since Egypt was also considered to be on the gharb line. The scholars of al-Andalus and Maghrib, who said that the word gharb means Maghrib, identified the community with their own geography. The desire of the commentators to praise their own geographies with the Prophets language sometimes led to forced interpretations, so much so that in the following period, Istanbul was also counted among the people of the gharb even though it was geographically not possible. As a result of the research, it is understood that the Prophet said the hadith in question to inform that there would be a community that would be in the truth until the Day of Judgement and would struggle for the truth, and in our opinion, he did not aim to identify this community with geography and to praise the Muslims in a single region. However, commentators from different regions identified the community mentioned in the hadith with their own geographies due to their sense of belonging. This shows that the sense of belonging of the commentators to their own geographies greatly influenced their interpretation of hadith.

Makale detayları

The Effect of Geographical Belonging on Hadith Interpretation: The Example of Victorious Community Hadith

Yazarlar:

Fatma Büşra Çoban

Yayıncı:

Hitit University

Ana Başlıklar:

Hadis

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 2, pp.1170-1194

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336428

pISSN:

2757-6949

Hadith

Hadith of the Victorious Community

Commentary Tradition

Interpretation

Factors Affecting Interpretation

Geographical BelongingHadis

Muzaffer Topluluk Hadisi

Şerh Literatürü

Yorum

Yoruma Etki Eden Unsurlar

Coğrafi Aidiyet

Sayı

Makale detayları

Yazarlar: Fatma Büşra Çoban

Yayıncı: Hitit University

Ana Başlıklar: Hadis

Dergi: Hitit İlahiyat Dergisi Vol.23 Issue 2, pp.1170-1194

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001336428

pISSN: 2757-6949

Sayı

Yazarlar:

Fatma Büşra Çoban

Yayıncı:

Hitit University

Ana Başlıklar:

Hadis

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 2, pp.1170-1194

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336428

pISSN:

2757-6949