Reading al-Tabari’s Fiqh Work Named Latīf al-Qawl Through The Tafsīr of Jāmi‘ al-Bayān

Ceyda Gürman

Makale detayları

Reading al-Tabari’s Fiqh Work Named Latīf al-Qawl Through The Tafsīr of Jāmi‘ al-Bayān

Yazarlar:

Ceyda Gürman

Yayıncı:

Hitit University

Ana Başlıklar:

Tefsir

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 1, pp.393-410

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001322104

pISSN:

2757-6949

Anahtar kelimeler:

Özet:

 Muhammad b. Jarīr al-Tabarī d. 310923 was a scholar who lived in Baghdad during the Abbasid period in the third and fourth centuries, when Islamic sciences were systematised and a considerable literature was penned. He is famous for being a well-rounded scholar and author who was distinguished as a mufassir, faqih, and historian, as well as being proficient in qiraah, hadith, Arabic language and grammar, poetry, ethics, and medicine. In the fourth century, when the geography of Islam stretched from Andalusia to Khorasan, and many scholars such as the mutakallim Asharī d. 324935, the linguist Zajjāj d. 311923, the faqih Tahāwī d. 321933 and al-Karhī d. 340952, the muhaddith al-Nasaī d. 303915, the historian al-Masūdī d. 345956, the mufassir al-Māturīdī d. 333944, al-Jassās d. 370981 and Ibn Abī Hātim d. 327938 who influenced and shaped Islamic thought, were produced, he is one of the names that left a similar impact. Traveling to many Islamic lands and going on scholarly journeys, al-Tabari finally settled in Baghdad, where he would reside until his death, and wrote his famous tafsir Jāmi al-bayān. In addition to his extraordinary tafsīr, which is considered by some scholars to have not yet been surpassed, his extant Tārīhu al-umam wal-mulūk, al-Tabsīr, Sarīhu al-sunna, Zayl al-muzayyal, some of which have reached today, al-Tahzīb al-āsār, and Ikhtilaf al-fuqaha, there are other works that have not been extant or have not yet been unearthed, such as Latīf al-qawl, Basīt al-qawl, Ādāb al-kazā, al-Hafīf, al-Rad and Adab al-nufūs, as well as other works mentioned in the sources. This article discusses his work Latīf al-qawl fī ahkāmi sharā i al-Islām, which covers the topics of the usul al-fiqh and some furu al-fıqh and which we do not have, and makes some remarks about its content. In Ikhtilāf al-fuqaha, al-Tabarī discussed the Ijtihāds of jurists such as Abu Hanīfa d. 150767, Imam Shāfiī d. 204820, and Imam Mālik d. 179795 and the differences of opinion between them, and then wrote Latīf al-qawl, which consists of eighty-three chapters and is said to be around two thousand five hundred pages, and he summarized it in his work al-Hafīf. Latīf al-qawl is a very valuable work in which he explains his opinions on fiqh in a comprehensive manner and which is accepted as a basis by his followers. In this book, al-Tabari explained and elaborated on his fatwas as the founder of the sect and his own preferences in usul al-fiqh. I have two books from which no faqih can be without: al-Ihtilaf and al-Latīf. He said so, emphasizing the importance he attached to these two works. Considering the fact that his tafsir of around three thousand manuscript leafs is now published in twenty-odd volumes, it is understood that Latīf of two thousand five hundred leafs, which has not reached to the present day, is also a work of twenty volumes. This article aims to contribute to the understanding of al-Tabarīs identity as a faqīh by presenting the work to the scholars and to trace how his knowledge in the field of fiqh is affected by his tafsīr. Latīf al-qawl is mentioned in almost all of the sources that offer information about his biography and works, but there is limited information about its features and content. In this context, the most detailed information about the features of the work can be found in Hamawīs d. 6261229 Mujam al-udabā. Information on the issues it covers can be seen in al-Tabaris references to Latīf al-kawl in al-Jāmi al-bayān. It was found that he referred to this work in more than twenty places, as he said, Since we have explained this issue in Latīf al-kawl, we do not need to repeat it here. The authors references in his other works were also examined and then the information given by different authors about the content of Latīf al-qawl was compiled and evaluated. In this study, a special heading was opened for the topics of nāsih, mensūh; ʿāmm, ḥāss; ijmā; qiyās; the obligation of statements of command and knowledge; and the related examples and tafsīr of the verses were examined, thus examining how al-Tabarī put into practice the method he followed and adopted in the usul al-fiqh and the method he adopted in the tafsīr of the ahkām verses. Since there is no research on Latīf al-qawl, it is hoped that the present work will contribute to the literature.

 Muhammed b. Cerîr et-Taberî ö. 310923, İslâmî ilimlerin sistemleştiği ve hatırı sayılır bir müdevvenâtın oluştuğu üçüncü ve dördüncü asırlarda Abbâsî dönemi Bağdatında yaşamış bir âlimdir. Müfessir, fakih ve tarihçi kimliğiyle temayüz etmiş aynı zamanda kıraat, hadis, Arap dili ve nahvi, şiir, ahlak ve tıp ilimlerine de vakıf, çok yönlü ve mütebahhir bir âlim ve müellif olmasıyla meşhurdur. Endülüsten Horasana İslâm coğrafyasının genişlediği ve muhalled eserlerin telif edildiği, İslâm düşüncesini etkileyen ve şekillendiren mütekellim Eşarî ö. 324935, dilci Zeccâc ö. 311923, fakih Tahavî ö. 321933 ve Kerhî ö. 340952, muhaddis Nesâî ö. 303915, tarihçi Mesûdî ö. 345956, müfessir Mâtürîdî ö. 333944, Cessâs ö. 370981 ve İbn Ebî Hâtim ö. 327938 gibi nice âlimin yetiştiği dördüncü asırda kendisi de benzer tesir bırakan isimlerden biridir. Birçok İslâm beldesini dolaşan ve ilmî rıhlelere çıkan Taberî, nihai olarak vefatına kadar meskûn bulunacağı Bağdata yerleşerek meşhur tefsiri Câmiul-beyânı kaleme almıştır. Onun kimilerince henüz aşılamayan harikulade tefsirinin yanı sıra günümüze ulaşan Târîhul-ümem vel-mülûk, et-Tebsîr, Sarîhus-sünne, bir bölümü günümüze gelen Zeylül-müzeyyel, İhtilâfül-fukahâ, Tehzîbül-âsâr adlı eserleri yanında günümüze ulaşmayan ya da henüz gün yüzüne çıkarılmayan Latîfül-kavl, Basîtül-kavl, Âdâbül-kazâ, el-Hafîf, er-Red ve Edebün-nüfûs gibi eserleri ile kaynaklarda zikredilen daha başka eserleri de vardır. Bu makalede onun fıkıh usûlü ile bazı fürû fıkıh konularını hâvi ve elimizde bulunmayan Latîfül-kavl fî ahkâmi şerâiil-İslâm adlı eseri konu edinilerek içeriği hakkında bazı mülahazalarda bulunulmuştur. İhtilâfül-fukahâda Ebû Hanîfe ö. 150767, İmam Şâfiî ö. 204820 ve İmam Mâlik ö. 179795 gibi fakihlerin içtihadlarını ve aralarındaki görüş farklılıklarını ele alan Taberî, ardından seksen üç bölümden müteşekkil ve iki bin beş yüz varak civarında olduğu ifade edilen Latîfül-kavli kaleme almış ve onu da el-Hafîf adlı eserinde ihtisar etmiştir. Latîfül-kavl, onun fıkhî görüşlerini derli toplu anlattığı ve kendisine tabi olanların dayanak kabul ettiği çok kıymetli bir eserdir. Taberî bu kitabında, mezhep kurucu olarak verdiği fetvaları ve kendi usûl-i fıkıh tercihlerini açıklamış, detaylı izahlarda bulunmuştur. İki kitabım var ki hiçbir fakih ondan müstağni kalamaz: el-İhtilâf ve el-Latîf diyerek bu iki eserine verdiği ehemmiyeti izhar etmiştir. Üç bin varak civarındaki tefsirinin günümüzde yirmi küsur cilt olarak yayımlandığı göz önünde bulundurulursa günümüze ulaşmayan iki bin beş yüz varaklık Latîfin de yirmi cilt hacminde bir eser olduğu anlaşılmaktadır. Bu araştırma ile eserin ilim ehline tanıtılması, Taberînin fakîh ve müfessir kimliğini birlikte değerlendirmeye ve mukayese yapabilmeye katkı sunulması hedeflenmiştir. Fıkıh alanındaki donanımının tefsirine nasıl yansıdığının izi sürülmüştür. Onun biyografisi ve eserleri hakkında bilgi veren kaynakların neredeyse tamamında Latîfül-kavl zikredilmiş ancak özelliği ve içeriği hakkında sınırlı bilgi verilmiştir. Bu bağlamda eserin özellikleriyle ilgili en geniş bilgi Hamevînin ö. 6261229 Mucemül-üdebâsında vardır. Kapsadığı konulara dair malumat ise Câmiul-beyânda Taberînin Latîfül-kavle yaptığı atıflarda görülmektedir. Onun Bu konuyu Latîfül-kavlde burada tekrara ihtiyaç kalmayacak şekilde açıkladık minvalinde yirmiden fazla yerde bu eserine atıf yaptığı tespit edilmiştir. Kimi zaman müellifin diğer eserlerindeki atıfları ve farklı müelliflerin Latîfül-kavlin içeriğiyle ilgili verdikleri bilgilere de bakılarak değerlendirmelerde bulunulmuştur. Çalışmamızda eserin seksen üç risalesinden biri olan Kitabül-beyân an usûlil-ahkâm adlı bölümünde zikrettiği anlaşılan nâsih-mensûh, âm-hâs, icmâ, kıyas, emir ve haber ifadelerinin vucûbiyeti konularına özel başlık açılarak ilgili örnekler ve âyet tefsirleri incelenmiş böylece Taberînin fıkıh usûlünde takip ettiği yolu ve benimsediği yöntemi, ahkâm âyetlerini tefsirde nasıl pratiğe döktüğü tetkik edilmiştir. Latîfül-kavle ilişkin bir çalışma bulunmaması sebebiyle literatüre katkı sağlanması umulmaktadır.

 Muhammad b. Jarīr al-Tabarī d. 310923 was a scholar who lived in Baghdad during the Abbasid period in the third and fourth centuries, when Islamic sciences were systematised and a considerable literature was penned. He is famous for being a well-rounded scholar and author who was distinguished as a mufassir, faqih, and historian, as well as being proficient in qiraah, hadith, Arabic language and grammar, poetry, ethics, and medicine. In the fourth century, when the geography of Islam stretched from Andalusia to Khorasan, and many scholars such as the mutakallim Asharī d. 324935, the linguist Zajjāj d. 311923, the faqih Tahāwī d. 321933 and al-Karhī d. 340952, the muhaddith al-Nasaī d. 303915, the historian al-Masūdī d. 345956, the mufassir al-Māturīdī d. 333944, al-Jassās d. 370981 and Ibn Abī Hātim d. 327938 who influenced and shaped Islamic thought, were produced, he is one of the names that left a similar impact. Traveling to many Islamic lands and going on scholarly journeys, al-Tabari finally settled in Baghdad, where he would reside until his death, and wrote his famous tafsir Jāmi al-bayān. In addition to his extraordinary tafsīr, which is considered by some scholars to have not yet been surpassed, his extant Tārīhu al-umam wal-mulūk, al-Tabsīr, Sarīhu al-sunna, Zayl al-muzayyal, some of which have reached today, al-Tahzīb al-āsār, and Ikhtilaf al-fuqaha, there are other works that have not been extant or have not yet been unearthed, such as Latīf al-qawl, Basīt al-qawl, Ādāb al-kazā, al-Hafīf, al-Rad and Adab al-nufūs, as well as other works mentioned in the sources. This article discusses his work Latīf al-qawl fī ahkāmi sharā i al-Islām, which covers the topics of the usul al-fiqh and some furu al-fıqh and which we do not have, and makes some remarks about its content. In Ikhtilāf al-fuqaha, al-Tabarī discussed the Ijtihāds of jurists such as Abu Hanīfa d. 150767, Imam Shāfiī d. 204820, and Imam Mālik d. 179795 and the differences of opinion between them, and then wrote Latīf al-qawl, which consists of eighty-three chapters and is said to be around two thousand five hundred pages, and he summarized it in his work al-Hafīf. Latīf al-qawl is a very valuable work in which he explains his opinions on fiqh in a comprehensive manner and which is accepted as a basis by his followers. In this book, al-Tabari explained and elaborated on his fatwas as the founder of the sect and his own preferences in usul al-fiqh. I have two books from which no faqih can be without: al-Ihtilaf and al-Latīf. He said so, emphasizing the importance he attached to these two works. Considering the fact that his tafsir of around three thousand manuscript leafs is now published in twenty-odd volumes, it is understood that Latīf of two thousand five hundred leafs, which has not reached to the present day, is also a work of twenty volumes. This article aims to contribute to the understanding of al-Tabarīs identity as a faqīh by presenting the work to the scholars and to trace how his knowledge in the field of fiqh is affected by his tafsīr. Latīf al-qawl is mentioned in almost all of the sources that offer information about his biography and works, but there is limited information about its features and content. In this context, the most detailed information about the features of the work can be found in Hamawīs d. 6261229 Mujam al-udabā. Information on the issues it covers can be seen in al-Tabaris references to Latīf al-kawl in al-Jāmi al-bayān. It was found that he referred to this work in more than twenty places, as he said, Since we have explained this issue in Latīf al-kawl, we do not need to repeat it here. The authors references in his other works were also examined and then the information given by different authors about the content of Latīf al-qawl was compiled and evaluated. In this study, a special heading was opened for the topics of nāsih, mensūh; ʿāmm, ḥāss; ijmā; qiyās; the obligation of statements of command and knowledge; and the related examples and tafsīr of the verses were examined, thus examining how al-Tabarī put into practice the method he followed and adopted in the usul al-fiqh and the method he adopted in the tafsīr of the ahkām verses. Since there is no research on Latīf al-qawl, it is hoped that the present work will contribute to the literature.

 Muhammad b. Jarīr al-Tabarī d. 310923 was a scholar who lived in Baghdad during the Abbasid period in the third and fourth centuries, when Islamic sciences were systematised and a considerable literature was penned. He is famous for being a well-rounded scholar and author who was distinguished as a mufassir, faqih, and historian, as well as being proficient in qiraah, hadith, Arabic language and grammar, poetry, ethics, and medicine. In the fourth century, when the geography of Islam stretched from Andalusia to Khorasan, and many scholars such as the mutakallim Asharī d. 324935, the linguist Zajjāj d. 311923, the faqih Tahāwī d. 321933 and al-Karhī d. 340952, the muhaddith al-Nasaī d. 303915, the historian al-Masūdī d. 345956, the mufassir al-Māturīdī d. 333944, al-Jassās d. 370981 and Ibn Abī Hātim d. 327938 who influenced and shaped Islamic thought, were produced, he is one of the names that left a similar impact. Traveling to many Islamic lands and going on scholarly journeys, al-Tabari finally settled in Baghdad, where he would reside until his death, and wrote his famous tafsir Jāmi al-bayān. In addition to his extraordinary tafsīr, which is considered by some scholars to have not yet been surpassed, his extant Tārīhu al-umam wal-mulūk, al-Tabsīr, Sarīhu al-sunna, Zayl al-muzayyal, some of which have reached today, al-Tahzīb al-āsār, and Ikhtilaf al-fuqaha, there are other works that have not been extant or have not yet been unearthed, such as Latīf al-qawl, Basīt al-qawl, Ādāb al-kazā, al-Hafīf, al-Rad and Adab al-nufūs, as well as other works mentioned in the sources. This article discusses his work Latīf al-qawl fī ahkāmi sharā i al-Islām, which covers the topics of the usul al-fiqh and some furu al-fıqh and which we do not have, and makes some remarks about its content. In Ikhtilāf al-fuqaha, al-Tabarī discussed the Ijtihāds of jurists such as Abu Hanīfa d. 150767, Imam Shāfiī d. 204820, and Imam Mālik d. 179795 and the differences of opinion between them, and then wrote Latīf al-qawl, which consists of eighty-three chapters and is said to be around two thousand five hundred pages, and he summarized it in his work al-Hafīf. Latīf al-qawl is a very valuable work in which he explains his opinions on fiqh in a comprehensive manner and which is accepted as a basis by his followers. In this book, al-Tabari explained and elaborated on his fatwas as the founder of the sect and his own preferences in usul al-fiqh. I have two books from which no faqih can be without: al-Ihtilaf and al-Latīf. He said so, emphasizing the importance he attached to these two works. Considering the fact that his tafsir of around three thousand manuscript leafs is now published in twenty-odd volumes, it is understood that Latīf of two thousand five hundred leafs, which has not reached to the present day, is also a work of twenty volumes. This article aims to contribute to the understanding of al-Tabarīs identity as a faqīh by presenting the work to the scholars and to trace how his knowledge in the field of fiqh is affected by his tafsīr. Latīf al-qawl is mentioned in almost all of the sources that offer information about his biography and works, but there is limited information about its features and content. In this context, the most detailed information about the features of the work can be found in Hamawīs d. 6261229 Mujam al-udabā. Information on the issues it covers can be seen in al-Tabaris references to Latīf al-kawl in al-Jāmi al-bayān. It was found that he referred to this work in more than twenty places, as he said, Since we have explained this issue in Latīf al-kawl, we do not need to repeat it here. The authors references in his other works were also examined and then the information given by different authors about the content of Latīf al-qawl was compiled and evaluated. In this study, a special heading was opened for the topics of nāsih, mensūh; ʿāmm, ḥāss; ijmā; qiyās; the obligation of statements of command and knowledge; and the related examples and tafsīr of the verses were examined, thus examining how al-Tabarī put into practice the method he followed and adopted in the usul al-fiqh and the method he adopted in the tafsīr of the ahkām verses. Since there is no research on Latīf al-qawl, it is hoped that the present work will contribute to the literature.

Makale detayları

Reading al-Tabari’s Fiqh Work Named Latīf al-Qawl Through The Tafsīr of Jāmi‘ al-Bayān

Yazarlar:

Ceyda Gürman

Yayıncı:

Hitit University

Ana Başlıklar:

Tefsir

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 1, pp.393-410

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001322104

pISSN:

2757-6949

Tafsīr

Usūl al-Fiqh

al-Tabarī

Lost Book Latīf al-kawl

Cāmi‘ al-bayānTefsir

Fıkıh Usûlü

Taberî

Kayıp Eser Latîfü’l-kavl

Câmiu’l-beyân

Sayı

Makale detayları

Yazarlar: Ceyda Gürman

Yayıncı: Hitit University

Ana Başlıklar: Tefsir

Dergi: Hitit İlahiyat Dergisi Vol.23 Issue 1, pp.393-410

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001322104

pISSN: 2757-6949

Sayı

Yazarlar:

Ceyda Gürman

Yayıncı:

Hitit University

Ana Başlıklar:

Tefsir

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue 1, pp.393-410

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001322104

pISSN:

2757-6949