Possible Contributions of Rhetoric and Principles of Islamic Jurisprudence  for the Enhancement of Religious Discourse

Yusuf Temel

Makale detayları

Possible Contributions of Rhetoric and Principles of Islamic Jurisprudence for the Enhancement of Religious Discourse

Yazarlar:

Yusuf Temel

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Tokat İlmiyat Dergisi Vol.12 Issue 2, pp.450-465

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336727

pISSN:

2717-610X

Anahtar kelimeler:

Özet:

 In the early periods of Islam, debates regarding religious practices gradually shifted towards theoretical foundations because scholars mainly discussed the methods and theoretical bases of deriving legal rulings from the scriptural texts. Uṣūl al-Fiqh is the culmination of these debates. The fact that the scholars of ahl-al-ray the school of opinion, particularly Abū Ḥanīfa, opposed the majority on various issues and that their interpretations gained acceptance in society forced their opponents to explain their own theoretical foundations. The outcome thereby resulted in the development of Uṣūl al-Fiqh. The first coherent response came from Imām al-Shāfiʿī in his al-Risāla. The most significant contribution and revision to Uṣūl al-Fiqh was made by the Granada-based scholar Abu Ishāq al-Shātibi. While the previous scholars discussed the ways and rules of transition from word to meaning, Shātibi focused on the purpose and benefits. He focused on the holistic and practical results of the texts rather than the ways of expressing the rulings. While Uṣūl al-Fiqh was developed to understand the past, balāgha emerged in the search for the miraculous nature of the Qurān, which is not limited to the past. The Qurān challenges its recipients, and the question of what aspect of the Qurān is miraculous, and what prevents its recipients from attempting to imitate it is a vast topic with theological and linguistic dimensions. The Mutazila scholars, who claimed that the Qurān consists of created sounds and words, answered this question with the concept of sarfe. The theory of nazm composition, developed as a response to sarfe, contends that the Quran has no known miracle or its miracle cannot be known. It essentially attempts to explain the unknown, which the sarfe theorists claimed to be unknowable. The body of work defining the criteria for this unknown, later called dhawq taste by al-Sakkāki, can be considered the essence of the science of balāgha. According to the nazm theory, which aligns perfectly with the Ashari approach of kalām Allah Word of God centered on meaning, the key to reaching the multi-layered, infinite meanings that make humans incapable of fully grasping the limited words lies in understanding the potential patterns of meaning shaped by grammar nahw. Knowing these possibilities and alternatives not only serves as a rich resource for updating and strengthening religious discourse but also requires methodology and experience in applying the defended religious discourse to life. In this respect, balāgha and Uṣūl al-Fiqh continue to maintain their relevance. The article aims to compare the sciences of Uṣūl al-Fiqh and balāgha rhetoric in terms of their functions and potential contributions to religious discourse.

 In the early periods of Islam, debates regarding religious practices gradually shifted towards theoretical foundations because scholars mainly discussed the methods and theoretical bases of deriving legal rulings from the scriptural texts. Uṣūl al-Fiqh is the culmination of these debates. The fact that the scholars of ahl-al-ray the school of opinion, particularly Abū Ḥanīfa, opposed the majority on various issues and that their interpretations gained acceptance in society forced their opponents to explain their own theoretical foundations. The outcome thereby resulted in the development of Uṣūl al-Fiqh. The first coherent response came from Imām al-Shāfiʿī in his al-Risāla. The most significant contribution and revision to Uṣūl al-Fiqh was made by the Granada-based scholar Abu Ishāq al-Shātibi. While the previous scholars discussed the ways and rules of transition from word to meaning, Shātibi focused on the purpose and benefits. He focused on the holistic and practical results of the texts rather than the ways of expressing the rulings. While Uṣūl al-Fiqh was developed to understand the past, balāgha emerged in the search for the miraculous nature of the Qurān, which is not limited to the past. The Qurān challenges its recipients, and the question of what aspect of the Qurān is miraculous, and what prevents its recipients from attempting to imitate it is a vast topic with theological and linguistic dimensions. The Mutazila scholars, who claimed that the Qurān consists of created sounds and words, answered this question with the concept of sarfe. The theory of nazm composition, developed as a response to sarfe, contends that the Quran has no known miracle or its miracle cannot be known. It essentially attempts to explain the unknown, which the sarfe theorists claimed to be unknowable. The body of work defining the criteria for this unknown, later called dhawq taste by al-Sakkāki, can be considered the essence of the science of balāgha. According to the nazm theory, which aligns perfectly with the Ashari approach of kalām Allah Word of God centered on meaning, the key to reaching the multi-layered, infinite meanings that make humans incapable of fully grasping the limited words lies in understanding the potential patterns of meaning shaped by grammar nahw. Knowing these possibilities and alternatives not only serves as a rich resource for updating and strengthening religious discourse but also requires methodology and experience in applying the defended religious discourse to life. In this respect, balāgha and Uṣūl al-Fiqh continue to maintain their relevance. The article aims to compare the sciences of Uṣūl al-Fiqh and balāgha rhetoric in terms of their functions and potential contributions to religious discourse.

 In the early periods of Islam, debates regarding religious practices gradually shifted towards theoretical foundations because scholars mainly discussed the methods and theoretical bases of deriving legal rulings from the scriptural texts. Uṣūl al-Fiqh is the culmination of these debates. The fact that the scholars of ahl-al-ray the school of opinion, particularly Abū Ḥanīfa, opposed the majority on various issues and that their interpretations gained acceptance in society forced their opponents to explain their own theoretical foundations. The outcome thereby resulted in the development of Uṣūl al-Fiqh. The first coherent response came from Imām al-Shāfiʿī in his al-Risāla. The most significant contribution and revision to Uṣūl al-Fiqh was made by the Granada-based scholar Abu Ishāq al-Shātibi. While the previous scholars discussed the ways and rules of transition from word to meaning, Shātibi focused on the purpose and benefits. He focused on the holistic and practical results of the texts rather than the ways of expressing the rulings. While Uṣūl al-Fiqh was developed to understand the past, balāgha emerged in the search for the miraculous nature of the Qurān, which is not limited to the past. The Qurān challenges its recipients, and the question of what aspect of the Qurān is miraculous, and what prevents its recipients from attempting to imitate it is a vast topic with theological and linguistic dimensions. The Mutazila scholars, who claimed that the Qurān consists of created sounds and words, answered this question with the concept of sarfe. The theory of nazm composition, developed as a response to sarfe, contends that the Quran has no known miracle or its miracle cannot be known. It essentially attempts to explain the unknown, which the sarfe theorists claimed to be unknowable. The body of work defining the criteria for this unknown, later called dhawq taste by al-Sakkāki, can be considered the essence of the science of balāgha. According to the nazm theory, which aligns perfectly with the Ashari approach of kalām Allah Word of God centered on meaning, the key to reaching the multi-layered, infinite meanings that make humans incapable of fully grasping the limited words lies in understanding the potential patterns of meaning shaped by grammar nahw. Knowing these possibilities and alternatives not only serves as a rich resource for updating and strengthening religious discourse but also requires methodology and experience in applying the defended religious discourse to life. In this respect, balāgha and Uṣūl al-Fiqh continue to maintain their relevance. The article aims to compare the sciences of Uṣūl al-Fiqh and balāgha rhetoric in terms of their functions and potential contributions to religious discourse.

 İslamın ilk dönemlerinde dini pratikler üzerine yapılan tartışmalar zamanla teorik temellere kaymış, alimler naslardan hüküm çıkarmanın yöntemini ve teorik temellerini tartışmaya başlamışlardır. Fıkıh usulü bu tartışmaların yekunudur. Ehli reyin ve özellikle Ebu Hanifenin birçok meselede cumhura muhalefet etmesi ve yorumlarının toplumda bir şekilde kabul görmesi rakiplerini kendi teorik temellerini izah etmek zorunda bırakmış ve fıkıh usulünde telif bu şekilde başlamıştır. Derli toplu ilk reaksiyon İmam Şafiinin er-Risalesidir. Fıkıh usulüne kayda değer son katkıyı ve revizyonu Gırnatalı Ebu İshak eş-Şâtıbî yapmıştır. Önceki usûlcüler lafızdan manaya geçiş yollarını ve kurallarını tartışırken Şâtıbî maksat ve maslahatı merkeze alıp nasların hüküm ifade yollarından ziyade bütüncül ve pratik sonuçlarına odaklanmıştır. Fıkıh usulü geçmişi anlamak için inşa edilirken belagat ilmi geçmişle sınırlı olmayan Kuran mucizesini ararken doğmuştur. Muhaliflere meydan okuyan Kuranın hangi yönüyle mucize olduğu, muhatapları nazire yapmaktan alıkoyan şeyin ne olduğu kelamî ve dilsel boyutları olan geniş bir tartışma konusudur. Kuranın yaratılmış sesler ve lafızlardan ibaret olduğunu savunan Mutezile alimleri bu soruyu sarfe olarak cevaplamıştır. Kuranın bilinen bir icazı olmadığı veya icazının bilinemeyeceği anlamına gelen sarfe görüşüne reddiye olarak geliştirilen nazım teorisi ise esasında sarfecilerin bilinemez dedikleri meçhulü açıklama denemesidir. Sekkâkînin daha sonra zevk olarak isimlendirdiği bu meçhulün ölçütlerini ortaya koyma çalışmalarının yekununa belagat ilmi demek mümkündür. Eşarilerin mana merkezli ezeli kelamullah yaklaşımı ile tamamen uyuşan nazım teorisine göre sınırlı lafızlardan insanı aciz bırakan, çok yönlü, çok katmanlı, sınırsız manalara ulaşmanın yolu nahivle şekillenen muhtemel anlam örüntülerini bilmektir. Bu ihtimal ve alternatifleri bilmek dini söylemi güncelleyip güçlendirmek için çok zengin bir kaynak olduğu gibi savunulan dini söylemin hayatla buluşturulması ayrıca usul bilgisi ve tecrübesi gerektirir. Bu yönüyle belagat ve fıkıh usulü hala güncelliğini korumaktadır. Bu makalenin hedefi fıkıh usulü ve belagat ilimlerini işlevsellikleri ve dini söylem üretmeye muhtemel katkıları açısından karşılaştırmaktır.

Makale detayları

Possible Contributions of Rhetoric and Principles of Islamic Jurisprudence for the Enhancement of Religious Discourse

Yazarlar:

Yusuf Temel

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Tokat İlmiyat Dergisi Vol.12 Issue 2, pp.450-465

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336727

pISSN:

2717-610X

Rhetoric

Principles of Islamic Jurisprudence

the Qur’ān’s ijaz

Classification of SciencesBelagat

Fıkıh Usulü

Kuran’ın İcazı

İlimlerin Tasnifi

Sayı

Makale detayları

Yazarlar: Yusuf Temel

Yayıncı: Tokat Gaziosmanpasa University

Ana Başlıklar: Arap Dili ve Belagatı

Dergi: Tokat İlmiyat Dergisi Vol.12 Issue 2, pp.450-465

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001336727

pISSN: 2717-610X

Sayı

Yazarlar:

Yusuf Temel

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Tokat İlmiyat Dergisi Vol.12 Issue 2, pp.450-465

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336727

pISSN:

2717-610X