IMÂM MÂTURÎDÎ'S APPROACH TO THE VERSES ABOUT RİBA

Hanefi Şola

Makale detayları

IMÂM MÂTURÎDÎ'S APPROACH TO THE VERSES ABOUT RİBA

Yazarlar:

Hanefi Şola

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tefsir

Dergi:

Rize İlahiyat Dergisi Issue 24, pp.229-244

Belge Tipi:

Makale

Yayın Tarihi:

10/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001301755

pISSN:

2980-0331

Anahtar kelimeler:

Özet:

 In the Islamic tradition, riba is classified under two headings as riba an-nasie, which is generally known as jahiliyya riba, and riba al-fazl. While riba an-nasie expresses the riba of maturity, riba al-fazl expresses the riba of shopping. In the classical period, the idea that both types of riba were haram was accepted. Two different approaches have come to the fore regarding the scope of riba in the Quran. It has been argued by some commentators that the aforementioned riba includes both riba an-nasie and riba al-fazl together. On the other hand, according to the majority of commentators, the meaning of riba in the Quran is limited only to riba an-nasie. However, since riba al-fazl is also considered haram, it has been expressed that this type of riba is made haram either on the basis of hadiths or in accordance with the principle of sedd-i zerai. While this was generally the case in the classical period, in the contemporary period, some intellectuals have argued that interest, which is considered within the scope of ribā, does not have the same meaning as the ribā mentioned in the Quran. In this context, they argued that the interest operated in todays banking system corresponds to riba al-fazl, the riba in the Quran corresponds to riba an-nasie, and the riba that is prohibited in the Quran does not include the current interest. They also considered that the hadiths on which the ruling that todays interest, which is equated with rib al-fazl, is haram are problematicIn the classical period, although the view that riba al-fazl was forbidden based on the hadiths was dominant, they emphasized the view that it was forbidden in order to close the path to riba al-naṣīah in accordance with the principle of sedd al-dharāi. On the other hand, it is seen that some of the views of Imam Maturidi d. 333944 in the contemporary period are associated with many theories that emerged in the contemporary period. For example, in order to gain legitimacy of many phenomena that emerged in the contemporary period such as secularism and pluralism, an attempt was made to find a root in the Islamic tradition by referring to Maturidi. In this context, in our study, it will be tried to reveal whether Maturidis views on riba offer a legitimacy opportunity to the views on the distinction between riba and interest that emerged in the contemporary period. Accordingly, our study will not only include the comments made by Mâturîdî on the verses related to riba, and it will be shown whether this name, which is widely referenced in the solution of many problems that arose in the contemporary period, provides an opportunity to justify this approach regarding riba. In this framework, al-Māturīdīs views on ribāʾ will be analyzed through his explanations of the verses associated with ribāʾ, such as al-Rūm 3039, al-Nisā 4160-161, al-ʿAlī Imrān 3130, and al-Baqarah 2275-280. Thus, it will be understood whether there is an overlap or similarity between Māturīdīs views on ribā and the contemporary views on the distinction between ribā and interest. Therefore, it will be seen whether al-Māturīdīs explanations of the verses related to ribā reflect the understanding of his time or whether they contribute to the solution of the problem that emerged in the contemporary period. This, on the one hand, will contribute to the field of tafsir, and on the other hand, it will open the door to the questioning of the reality of the mission attributed to Maturidi in the contemporary period.

 In the Islamic tradition, riba is classified under two headings as riba an-nasie, which is generally known as jahiliyya riba, and riba al-fazl. While riba an-nasie expresses the riba of maturity, riba al-fazl expresses the riba of shopping. In the classical period, the idea that both types of riba were haram was accepted. Two different approaches have come to the fore regarding the scope of riba in the Quran. It has been argued by some commentators that the aforementioned riba includes both riba an-nasie and riba al-fazl together. On the other hand, according to the majority of commentators, the meaning of riba in the Quran is limited only to riba an-nasie. However, since riba al-fazl is also considered haram, it has been expressed that this type of riba is made haram either on the basis of hadiths or in accordance with the principle of sedd-i zerai. While this was generally the case in the classical period, in the contemporary period, some intellectuals have argued that interest, which is considered within the scope of ribā, does not have the same meaning as the ribā mentioned in the Quran. In this context, they argued that the interest operated in todays banking system corresponds to riba al-fazl, the riba in the Quran corresponds to riba an-nasie, and the riba that is prohibited in the Quran does not include the current interest. They also considered that the hadiths on which the ruling that todays interest, which is equated with rib al-fazl, is haram are problematicIn the classical period, although the view that riba al-fazl was forbidden based on the hadiths was dominant, they emphasized the view that it was forbidden in order to close the path to riba al-naṣīah in accordance with the principle of sedd al-dharāi. On the other hand, it is seen that some of the views of Imam Maturidi d. 333944 in the contemporary period are associated with many theories that emerged in the contemporary period. For example, in order to gain legitimacy of many phenomena that emerged in the contemporary period such as secularism and pluralism, an attempt was made to find a root in the Islamic tradition by referring to Maturidi. In this context, in our study, it will be tried to reveal whether Maturidis views on riba offer a legitimacy opportunity to the views on the distinction between riba and interest that emerged in the contemporary period. Accordingly, our study will not only include the comments made by Mâturîdî on the verses related to riba, and it will be shown whether this name, which is widely referenced in the solution of many problems that arose in the contemporary period, provides an opportunity to justify this approach regarding riba. In this framework, al-Māturīdīs views on ribāʾ will be analyzed through his explanations of the verses associated with ribāʾ, such as al-Rūm 3039, al-Nisā 4160-161, al-ʿAlī Imrān 3130, and al-Baqarah 2275-280. Thus, it will be understood whether there is an overlap or similarity between Māturīdīs views on ribā and the contemporary views on the distinction between ribā and interest. Therefore, it will be seen whether al-Māturīdīs explanations of the verses related to ribā reflect the understanding of his time or whether they contribute to the solution of the problem that emerged in the contemporary period. This, on the one hand, will contribute to the field of tafsir, and on the other hand, it will open the door to the questioning of the reality of the mission attributed to Maturidi in the contemporary period.

 In the Islamic tradition, riba is classified under two headings as riba an-nasie, which is generally known as jahiliyya riba, and riba al-fazl. While riba an-nasie expresses the riba of maturity, riba al-fazl expresses the riba of shopping. In the classical period, the idea that both types of riba were haram was accepted. Two different approaches have come to the fore regarding the scope of riba in the Quran. It has been argued by some commentators that the aforementioned riba includes both riba an-nasie and riba al-fazl together. On the other hand, according to the majority of commentators, the meaning of riba in the Quran is limited only to riba an-nasie. However, since riba al-fazl is also considered haram, it has been expressed that this type of riba is made haram either on the basis of hadiths or in accordance with the principle of sedd-i zerai. While this was generally the case in the classical period, in the contemporary period, some intellectuals have argued that interest, which is considered within the scope of ribā, does not have the same meaning as the ribā mentioned in the Quran. In this context, they argued that the interest operated in todays banking system corresponds to riba al-fazl, the riba in the Quran corresponds to riba an-nasie, and the riba that is prohibited in the Quran does not include the current interest. They also considered that the hadiths on which the ruling that todays interest, which is equated with rib al-fazl, is haram are problematicIn the classical period, although the view that riba al-fazl was forbidden based on the hadiths was dominant, they emphasized the view that it was forbidden in order to close the path to riba al-naṣīah in accordance with the principle of sedd al-dharāi. On the other hand, it is seen that some of the views of Imam Maturidi d. 333944 in the contemporary period are associated with many theories that emerged in the contemporary period. For example, in order to gain legitimacy of many phenomena that emerged in the contemporary period such as secularism and pluralism, an attempt was made to find a root in the Islamic tradition by referring to Maturidi. In this context, in our study, it will be tried to reveal whether Maturidis views on riba offer a legitimacy opportunity to the views on the distinction between riba and interest that emerged in the contemporary period. Accordingly, our study will not only include the comments made by Mâturîdî on the verses related to riba, and it will be shown whether this name, which is widely referenced in the solution of many problems that arose in the contemporary period, provides an opportunity to justify this approach regarding riba. In this framework, al-Māturīdīs views on ribāʾ will be analyzed through his explanations of the verses associated with ribāʾ, such as al-Rūm 3039, al-Nisā 4160-161, al-ʿAlī Imrān 3130, and al-Baqarah 2275-280. Thus, it will be understood whether there is an overlap or similarity between Māturīdīs views on ribā and the contemporary views on the distinction between ribā and interest. Therefore, it will be seen whether al-Māturīdīs explanations of the verses related to ribā reflect the understanding of his time or whether they contribute to the solution of the problem that emerged in the contemporary period. This, on the one hand, will contribute to the field of tafsir, and on the other hand, it will open the door to the questioning of the reality of the mission attributed to Maturidi in the contemporary period.

 İslam geleneğinde ribâ genel olarak cahiliye ribâsı olarak bilinen riben-nesîenesie ribâsı ve ribel-fazlfazlalık ribâsı şeklinde iki başlıkta tasnif edilmektedir. Riben-nesîe vade ribâsını ifade ederken, ribel-fazl alışveriş ribâsını ifade eder. Klasik dönemde ribânın her iki çeşidinin de haram olduğu fikri kabul görmüştür. Kuranda yer alan ribânın kapsamı hakkında ise iki farklı yaklaşım öne çıkmıştır. Bazı müfessirlerce söz konusu ribânın hem riben-nesîeyi hem de ribel-fazlı beraber kapsadığı ileri sürülmüştür. Buna mukabil müfessirlerin büyük çoğunluğuna göre Kurandaki ribânın anlam alanı sadece riben-nesîe ile sınırlıdır. Bununla birlikte ribel-fazl da haram kabul edildiği için bu ribâ çeşidi ya hadislere istinaden ya da sedd-i zerâî ilkesi gereği haram kılındığı görüşü dile getirilmiştir. Klasik dönemde genel olarak durum böyleyken çağdaş döneme gelindiğinde bazı aydınlar ribâ kapsamında değerlendirilen faizi Kuranda sözü edilen ribâyla aynı manaya gelmediği görüşünde olmuşlardır. Bu çerçevede bugünkü bankacılık sisteminde işletilen faizin ribel-fazla tekabül ettiğini, Kurandaki ribânın ise riben-nesîeye karşılık geldiğini ve Kuranda yasaklanan ribânın bugün cari olan faizi kapsamayacağını ileri sürmüşlerdir. Ribell-fazl ile eşitlenen bugünkü faizin, haram kılındığına ilişkin hükmün dayanağı olan hadislerin de problemli olduğuna kanaat getirmişlerdir. Ribel-fazl klasik dönemde her ne kadar hadislerden hareketle haram kılındığı görüşü hâkim olsa da sedd-i zerâî prensibi mücibince riben-nesîeye giden yolun kapatılması için yasaklandığı görüşünü öne çıkartmışlardır. Öte yandan çağdaş dönemde İmâm Mâtürîdînin ö. 333944 bazı görüşlerinin, çağdaş dönemde ortaya çıkmış birçok kuramla ilişkilendirildiği görülmektedir. Söz gelimi laiklik ve çoğulculuk gibi çağdaş dönemde ortaya çıkan birçok olgunun meşruiyet kazanması için Mâtürîdî referans gösterilerek İslam geleneğinde bir kök bulmaya çalışılmıştır. Bu bağlamda çalışmamızda Mâtürîdînin ribâyla ilgili görüşlerinin, çağdaş dönemde ortaya çıkan ribâ-faiz ayrımı hususundaki görüşlere bir meşruiyet imkânı sunup sunmadığı ortaya konmaya çalışılacaktır. Buna göre çalışmamız bu haliyle hem Mâtürîdînin ribâyla ilgili ayetlere getirdiği yorumları içerecek hem de çağdaş dönemde ortaya çıkan birçok sorunun çözümünde çokça referans gösterilen bu ismin ribâyla ilgili ortaya konan bu yaklaşımın temellendirilmesinde bir olanak sağlayıp sağlamadığı gösterilecektir. Bu çerçevede Mâtürîdînin ribâyla ilgili görüşleri, er-Rûm 3039, en-Nisâ 4160-161, el-Âl-i İmrân 3130 ve el-Bakara 2275-280 gibi ribâyla ilişkilendirilen ayetlere yaptığı açıklamalar üzerinden ele alınacaktır. Böylece Mâtürîdînin ribâ hakkındaki görüşleriyle çağdaş dönemde ortaya atılan ribâ-faiz ayrımı hakkındaki görüşlerin arasında bir örtüşme veya benzerlik bulunup bulunmadığı anlaşılmış olacaktır. Dolayısıyla da Mâtürîdînin ribâyla ilgili ayetlere yaptığı izahların yaşadığı dönemin anlayışını mı yansıttığı yoksa çağdaş dönemde ortaya çıkan sorunun çözümüne mi katkı sağladığı görülmüş olacaktır. Bu da bir yandan tefsir alanına katkı sunmuş olacak bir yandan da çağdaş dönemde Mâtürîdîye yüklenen misyonun gerçekliğinin sorgulanmasına kapı aralayacaktır.

Makale detayları

IMÂM MÂTURÎDÎ'S APPROACH TO THE VERSES ABOUT RİBA

Yazarlar:

Hanefi Şola

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tefsir

Dergi:

Rize İlahiyat Dergisi Issue 24, pp.229-244

Belge Tipi:

Makale

Yayın Tarihi:

10/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001301755

pISSN:

2980-0331

Tafsir

Maturidi

Riba

Interest

Riba an-nasīa

Riba al-faḍlTefsir

Mâtürîdî

Ribâ

Faiz

Ribe’n-nesîe

Ribe’l-fazl

Sayı

Makale detayları

Yazarlar: Hanefi Şola

Yayıncı: Recep Tayyip Erdoğan University

Ana Başlıklar: Tefsir

Dergi: Rize İlahiyat Dergisi Issue 24, pp.229-244

Belge Tipi: Makale

Yayın Tarihi: 10/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001301755

pISSN: 2980-0331

Sayı

Yazarlar:

Hanefi Şola

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tefsir

Dergi:

Rize İlahiyat Dergisi Issue 24, pp.229-244

Belge Tipi:

Makale

Yayın Tarihi:

10/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001301755

pISSN:

2980-0331