Some Findings and Evaluations on the Content of the Lost Opening Part of Abū Bakr al-Jassās’ Work al-Fuṣūl fī al-Uṣūl

Kâmil Çalışkan

Makale detayları

Some Findings and Evaluations on the Content of the Lost Opening Part of Abū Bakr al-Jassās’ Work al-Fuṣūl fī al-Uṣūl

Yazarlar:

Kâmil Çalışkan

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Hukuku | Din Araştırmaları

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.64 Issue 2, pp.213-275

Belge Tipi:

Makale

Yayın Tarihi:

11/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001304540

pISSN:

1301-0522

Anahtar kelimeler:

Özet:

 The initial part of Abū Bakr Aḥmad b. ʿAlī al-Rāzī al-Jaṣṣāṣ d. 370981 al-Fuṣūl fī al-Uṣūl is presently missing. However, by drawing upon al-Jaṣṣāṣ statements in his Aḥkām al-Qurʾān and the extant portion of al-Fuṣūl fī al-Uṣūl, it becomes possible to infer certain conclusions regarding the content of this missing section. This article aims to elucidate the issues presumed to be present in the lost initial part of al-Fuṣūl fī al-Uṣūl and provide evaluations based on these findings. In the preliminary section, after exploring various possibilities and justifications, it is established that the segment written by al-Jaṣṣāṣ as a preface to Aḥkām al-Qurʾān is indeed his work, which he referred to as Uṣūl al-Fiqh, known as al-Fuṣūl fī al-Uṣūl. Consequently, it is deduced that al-Jaṣṣāṣ initiated al-Fuṣūl fī al-Uṣūl with the subject of uṣūl al-tawḥīd. Based on al-Jaṣṣāṣ statements in Aḥkām al-Qurʾān, it is understood that he provided explanations about the concepts of muḥkam perspicuous and mutashābih obscure in the continuation of the lost opening part. In this context, he clarified that both muḥkam and mutashābih are divided into two different meaningsone suitable for characterizing the entirety of the Quran and the other only a part of itand narrated various opinions of predecessors about muḥkam and mutashābih. Additionally, he presented different examples of muḥkam and mutashābih and discussed the distinction of ʿaqliyyāt and samʿiyyāt concerning these concepts. Subsequently, both the expressions in the existing part of al-Fuṣūl fī al-Uṣūl and the transmissions of al-Dabūsī d. 4301039 and al-Sarakhsī d. 4831090?, as mentioned by ʿUcayl Jāsim al-Nashamī, one of the editors of the book, indicate that there were some discussions about ʿumūm generality in the missing initial part of al-Fuṣūl fī al-Uṣūl. In the context of ʿumūm, it is evident that al-Jaṣṣāṣ provides a definition of ʿumūm, explaining that inclusiveness is a prerequisite for being ʿumūm, and he addresses the existence of words assigned for ʿumūm in language by providing examples and clarifications. Furthermore, he explains that the use of ʿumūm for meanings and judgments is ḥaqīqa literal meaning, supporting this assertion with linguistic examples. In light of these determinations, the subsequent final part of the article offers some evaluations on the lost initial part within the following contexts: the methodology described by Abū al-Ḥusayn al-Baṣrī d. 4361044 as the tradition of fuqaha in uṣūl al-fiqh, the transition from the rational field ʿaqliyyāt to the auditory field samʿiyyāt, a possible title regarding the Book al-Qurʾān, understanding obscure mutashābih words in the perspicuous muḥkam meaning, and the relationship between ʿumūm general and ẓāhir apparent.

 The initial part of Abū Bakr Aḥmad b. ʿAlī al-Rāzī al-Jaṣṣāṣ d. 370981 al-Fuṣūl fī al-Uṣūl is presently missing. However, by drawing upon al-Jaṣṣāṣ statements in his Aḥkām al-Qurʾān and the extant portion of al-Fuṣūl fī al-Uṣūl, it becomes possible to infer certain conclusions regarding the content of this missing section. This article aims to elucidate the issues presumed to be present in the lost initial part of al-Fuṣūl fī al-Uṣūl and provide evaluations based on these findings. In the preliminary section, after exploring various possibilities and justifications, it is established that the segment written by al-Jaṣṣāṣ as a preface to Aḥkām al-Qurʾān is indeed his work, which he referred to as Uṣūl al-Fiqh, known as al-Fuṣūl fī al-Uṣūl. Consequently, it is deduced that al-Jaṣṣāṣ initiated al-Fuṣūl fī al-Uṣūl with the subject of uṣūl al-tawḥīd. Based on al-Jaṣṣāṣ statements in Aḥkām al-Qurʾān, it is understood that he provided explanations about the concepts of muḥkam perspicuous and mutashābih obscure in the continuation of the lost opening part. In this context, he clarified that both muḥkam and mutashābih are divided into two different meaningsone suitable for characterizing the entirety of the Quran and the other only a part of itand narrated various opinions of predecessors about muḥkam and mutashābih. Additionally, he presented different examples of muḥkam and mutashābih and discussed the distinction of ʿaqliyyāt and samʿiyyāt concerning these concepts. Subsequently, both the expressions in the existing part of al-Fuṣūl fī al-Uṣūl and the transmissions of al-Dabūsī d. 4301039 and al-Sarakhsī d. 4831090?, as mentioned by ʿUcayl Jāsim al-Nashamī, one of the editors of the book, indicate that there were some discussions about ʿumūm generality in the missing initial part of al-Fuṣūl fī al-Uṣūl. In the context of ʿumūm, it is evident that al-Jaṣṣāṣ provides a definition of ʿumūm, explaining that inclusiveness is a prerequisite for being ʿumūm, and he addresses the existence of words assigned for ʿumūm in language by providing examples and clarifications. Furthermore, he explains that the use of ʿumūm for meanings and judgments is ḥaqīqa literal meaning, supporting this assertion with linguistic examples. In light of these determinations, the subsequent final part of the article offers some evaluations on the lost initial part within the following contexts: the methodology described by Abū al-Ḥusayn al-Baṣrī d. 4361044 as the tradition of fuqaha in uṣūl al-fiqh, the transition from the rational field ʿaqliyyāt to the auditory field samʿiyyāt, a possible title regarding the Book al-Qurʾān, understanding obscure mutashābih words in the perspicuous muḥkam meaning, and the relationship between ʿumūm general and ẓāhir apparent.

 The initial part of Abū Bakr Aḥmad b. ʿAlī al-Rāzī al-Jaṣṣāṣ d. 370981 al-Fuṣūl fī al-Uṣūl is presently missing. However, by drawing upon al-Jaṣṣāṣ statements in his Aḥkām al-Qurʾān and the extant portion of al-Fuṣūl fī al-Uṣūl, it becomes possible to infer certain conclusions regarding the content of this missing section. This article aims to elucidate the issues presumed to be present in the lost initial part of al-Fuṣūl fī al-Uṣūl and provide evaluations based on these findings. In the preliminary section, after exploring various possibilities and justifications, it is established that the segment written by al-Jaṣṣāṣ as a preface to Aḥkām al-Qurʾān is indeed his work, which he referred to as Uṣūl al-Fiqh, known as al-Fuṣūl fī al-Uṣūl. Consequently, it is deduced that al-Jaṣṣāṣ initiated al-Fuṣūl fī al-Uṣūl with the subject of uṣūl al-tawḥīd. Based on al-Jaṣṣāṣ statements in Aḥkām al-Qurʾān, it is understood that he provided explanations about the concepts of muḥkam perspicuous and mutashābih obscure in the continuation of the lost opening part. In this context, he clarified that both muḥkam and mutashābih are divided into two different meaningsone suitable for characterizing the entirety of the Quran and the other only a part of itand narrated various opinions of predecessors about muḥkam and mutashābih. Additionally, he presented different examples of muḥkam and mutashābih and discussed the distinction of ʿaqliyyāt and samʿiyyāt concerning these concepts. Subsequently, both the expressions in the existing part of al-Fuṣūl fī al-Uṣūl and the transmissions of al-Dabūsī d. 4301039 and al-Sarakhsī d. 4831090?, as mentioned by ʿUcayl Jāsim al-Nashamī, one of the editors of the book, indicate that there were some discussions about ʿumūm generality in the missing initial part of al-Fuṣūl fī al-Uṣūl. In the context of ʿumūm, it is evident that al-Jaṣṣāṣ provides a definition of ʿumūm, explaining that inclusiveness is a prerequisite for being ʿumūm, and he addresses the existence of words assigned for ʿumūm in language by providing examples and clarifications. Furthermore, he explains that the use of ʿumūm for meanings and judgments is ḥaqīqa literal meaning, supporting this assertion with linguistic examples. In light of these determinations, the subsequent final part of the article offers some evaluations on the lost initial part within the following contexts: the methodology described by Abū al-Ḥusayn al-Baṣrī d. 4361044 as the tradition of fuqaha in uṣūl al-fiqh, the transition from the rational field ʿaqliyyāt to the auditory field samʿiyyāt, a possible title regarding the Book al-Qurʾān, understanding obscure mutashābih words in the perspicuous muḥkam meaning, and the relationship between ʿumūm general and ẓāhir apparent.

 Ebū Bekr Aḥmed b. ʿAlī er-Rāzī el-Ceṣṣāṣın ö. 370981 el-Fuṣūl fīl-Uṣūl eserinin halihazırda tahkikli neşri yapılmış nüshalarında eserin baş kısmı eksiktir. Bununla birlikte el-Ceṣṣāṣın, el-Fuṣūl fīl-Uṣūlün elimizdeki kısmı ve Aḥkāmul-Ḳurʾānda yer verdiği ifadeleri üzerinden el-Fuṣūl fīl-Uṣūlün kayıp olan bu baş kısmının içeriğine dair tespit ve çıkarımlarda bulunmak mümkün gözükmektedir. Bu makale el-Ceṣṣāṣın eserlerindeki ifadelerinden yola çıkarak el-Fuṣūl fīl-Uṣūlün kayıp baş kısmında yer aldığı anlaşılan konuları bir arada sunmayı ve bu tespitler üzerinden bu kısmın içeriğine ilişkin birtakım değerlendirmelerde bulunmayı konu edinmektedir. Bu doğrultuda çalışmamızda öncelikle el-Ceṣṣāṣın Aḥkāmul-Ḳurʾānın başına mukaddime olarak telif ettiğini belirttiği kısmın, kendisinin Uṣūlul-Fıḳh olarak isimlendirdiği el-Fuṣūl fīl-Uṣūl eseri olduğu gerekçelendirilerek kabul edilmiştir. Buna bağlı olarak el-Ceṣṣāṣın el-Fuṣūl fīl-Uṣūlün başında uṣūlut-tevḥīd konusuna yer verdiği sonucuna ulaşılmış, muhtemel farklı yaklaşımlar incelenmekle beraber uṣūlut-tevḥīd bahsi el-Fuṣūl fīl-Uṣūlün kapsamı dahilinde değerlendirilmiştir. El-Ceṣṣāṣın Aḥkāmul-Ḳurʾānda yer verdiği ifadelerden yola çıkarak el-Fuṣūl fīl-Uṣūlün kayıp baş kısmının devamında muḥkem ve müteşabih kavramlarına dair açıklamalarda bulunduğu tespit edilmiştir. Bu bağlamda el-Ceṣṣāṣın hem muḥkem hem de müteşabihin, biri Kuranın tamamını diğeri bir kısmını nitelemeye uygun iki farklı manaya ayrıldığını açıkladığı, Kuranın bir kısmının vasfı olan muḥkem ve müteşabihe dair seleften rivayet edilen farklı görüşleri zikrettiği, muḥkem ve müteşabihe ilişkin ʿaḳliyyāt ve semʿiyyāt ayrımına yer verdiği ve muḥkem ve müteşabihe dair örnekler sunduğu sonucuna varılmıştır. Sonrasında hem mevcut el-Fuṣūl fīl-Uṣūldeki ifadeleri hem de ed-Debūsī ö. 4301039 ve es-Seraḫsīnin ö. 4831090? aktarımlarından yola çıkılarak, eserin muhakkiklerinden ʿUceyl Cāsimin de belirttiği üzere, el-Fuṣūl fīl-Uṣūlün kayıp baş kısmında ʿumūma dair meselelerin yer aldığı ifade edilmiştir. El-Ceṣṣāṣın ʿumūma ilişkin bu bahis kapsamında ʿumūma dair bir tanım verdiği, ʿumūm için bir çokluğu kapsamının şart olduğuna dair izahlarda bulunduğu, dilde ʿumūm için vaḍʿ olunmuş lafızlar bulunduğuna yönelik örnek ve açıklamalara yer verdiği ve ʿumūmun mana ve hükümler için kullanımının hakikat olduğunu belirterek buna yönelik lugavî örnekler zikrettiği sonucuna ulaşılmıştır. Makalenin takip eden son bölümünde, ortaya konulan bu tespitler ışığında el-Fuṣūl fīl-Uṣūlün kayıp baş kısmı üzerine, Ebūl-Ḥuseyn el-Baṣrīnin ö. 4361044 fıkıh usulünde fukaha örfü olarak nitelendirdiği yaklaşım, ʿaḳliyyāttan semʿiyyāt alanına geçiş, Kitāb delili, müteşabihin muḥkeme hamli ilkesi ve ʿumūm-ẓāhir ilişkisi bağlamlarında değerlendirmelerde bulunulmuştur.

Makale detayları

Some Findings and Evaluations on the Content of the Lost Opening Part of Abū Bakr al-Jassās’ Work al-Fuṣūl fī al-Uṣūl

Yazarlar:

Kâmil Çalışkan

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Hukuku | Din Araştırmaları

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.64 Issue 2, pp.213-275

Belge Tipi:

Makale

Yayın Tarihi:

11/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001304540

pISSN:

1301-0522

el-Fuṣūl fī’l-Uṣūl

Kayıp Kısım

el-Ceṣṣāṣ

Uṣūl-ı Fıḳh

Tevḥīd

Muḥkem

Muteşābih

ʿUmūm.el-Fuṣūl fī’l-Uṣūl

Kayıp Kısım

el-Ceṣṣāṣ

Uṣūl-ı Fıḳh

Tevḥīd

Muḥkem

Muteşābih

ʿUmūm.

Sayı

Makale detayları

Yazarlar: Kâmil Çalışkan

Yayıncı: Ankara University

Ana Başlıklar: İslam Hukuku | Din Araştırmaları

Dergi: Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.64 Issue 2, pp.213-275

Belge Tipi: Makale

Yayın Tarihi: 11/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001304540

pISSN: 1301-0522

Sayı

Yazarlar:

Kâmil Çalışkan

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Hukuku | Din Araştırmaları

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.64 Issue 2, pp.213-275

Belge Tipi:

Makale

Yayın Tarihi:

11/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001304540

pISSN:

1301-0522