Approach to Mutashabih Narrations in Classical Salafism

Necmeddin Şeker; Asiye Darendeli

Makale detayları

Approach to Mutashabih Narrations in Classical Salafism

Yazarlar:

Necmeddin Şeker | Asiye Darendeli

Yayıncı:

Hatay Mustafa Kemal University

Ana Başlıklar:

Hadis

Dergi:

Antakiyat Vol.7 Issue 1, pp.62-80

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319940

pISSN:

2667-4017

Anahtar kelimeler:

Özet:

 Understanding and interpreting religion is one of the most dynamic areas in the history of Islamic thought. Due to this feature, many interpretation methods have emerged since the early periods. For example, depending on the subject, a classification can be made as creedal, fiqh, or moral interpretation traditions, or another classification can be made in terms of method, such as literal interpretation, final interpretation, or imaginary interpretation. It is also possible to make a distinction between traditional interpretation and contemporary interpretation. One of these interpretation methods that emerged very early in the history of Islamic thought is Salafi interpretation. This method has led to important breaks in both belief and practice in the historical process. These fractures, whose effects continue to this day, also caused serious conflicts and divisions in the Islamic world. In this article, the Salafi interpretation method in question is discussed, especially in the context of Ahmed bin Hanbal, Imam Ghazalis, and Ibn Taymiyyahs approaches to khabar adjectives and mutashabih narrations. The period that started with the Golden Age and included layers of companions, tabiun, and followers is known as the salaf in religious literature. In fact, it would not be wrong to say that this term is an umbrella concept created to express all early scientists. In this context, especially in the school of ashab al-hadith, priority has been given to the principle of being loyal to the salafs. In order to express this nationality, expressions such as salaf way, salaf method, salaf sect, and salaf sect have been used for the movement in question since the early periods. Some scholars even suggested calling the works containing the works of these first three generations sunan al-salaf. In later periods, scholars accepted it as an adjective that characterized those who accepted the verses and hadiths as they were, without any interpretation. Another terminology that should be emphasized here is the concept of mutashabih. The concept of mutashabih, which is described as a word or expression that is difficult to understand because it has more than one possibility in terms of meaning, is a Quranic expression derived from the infinitive tashabuh, which means similar, similar to each other in a way that is difficult to distinguish. In religious literature, the term muhkem is used for the verses and hadiths whose meaning is clear and definite and which indicate the ruling, while the verses and hadiths that may have more than one meaning are called mutashabih. Although there are some minor disagreements about the muhkam texts, serious debates are generally ignored. However, mutashabih verses and hadiths are not like this. Unfortunately, the difficulty in understanding these verses and hadiths has caused the Islamic Ummah to divide in many areas, especially in matters of faith. The most obvious examples of this are seen in the Salaf ulama, who can be described as the founding ancestors of the early paradigm of Islamic thought. Ahmed bin Hanbel, Imam Ghazali, and Ibn Taymiyyah are among the scholars who determine the basic theological premises of Salafism. Ghazali, in his work titled Iljamul-Avam an Ilmil-Kelam, reveals the basic principles of Salafisms approach to the Quran and sunnah texts by discussing keeping the common people away from controversial theological issues. These principles reflect the salafiyyas attitudes towards the mutashabihs in the nas in general and their attitudes towards the khabar adjectives in particular. Likewise, members of the Zahiri sect also chose to accept the nas as they are without interpreting them. This approach has branched out over time and paved the way for scientific, intellectual, political, and ideological structures. For example, Wahhabism, al-Qaeda, ISIS, Boko Haram, and similar radical sects, organizations, and groups have emerged as the fruit of such approaches and interpretations. In addition to many heretical sects that existed in history but were abandoned over time, some takfiri tendencies and orientations today continue as extensions of this understanding.

 Dinin anlaşılması ve yorumlanması, İslam düşünce tarihinin en dinamik alanlarından birisidir. Bu özelliğinden dolayı erken dönemlerden itibaren çok sayıda yorum yöntemi ortaya çıkmıştır. Mesela konusuna göre itikâdî, fıkhî ya da ahlâkî yorum gelenekleri şeklinde bir tasnif yapılabileceği gibi usûl açısından ele alınarak lafzî yorum, gaî yorum ya da işârî yorum gibi bir başka tasnif de yapılabilir. Ayrıca geleneksel yorum veya çağdaş yorum şeklinde bir ayırım yapmak da mümkündür. İslam düşünce tarihinde oldukça erken dönemlerde ortaya çıkmış olan bu yorum yöntemlerinden birisi de selefî yorumdur. Bu makalede özellikle Ahmed b. Hanbel, İmam Gazzalî ve İbn Teymiyenin haberî sıfatlara ve müteşabih rivayetlere yaklaşımı özelinde söz konusu selefî yorum yöntemi ele alınmıştıır.

 Understanding and interpreting religion is one of the most dynamic areas in the history of Islamic thought. Due to this feature, many interpretation methods have emerged since the early periods. For example, depending on the subject, a classification can be made as creedal, fiqh, or moral interpretation traditions, or another classification can be made in terms of method, such as literal interpretation, final interpretation, or imaginary interpretation. It is also possible to make a distinction between traditional interpretation and contemporary interpretation. One of these interpretation methods that emerged very early in the history of Islamic thought is Salafi interpretation. This method has led to important breaks in both belief and practice in the historical process. These fractures, whose effects continue to this day, also caused serious conflicts and divisions in the Islamic world. In this article, the Salafi interpretation method in question is discussed, especially in the context of Ahmed bin Hanbal, Imam Ghazalis, and Ibn Taymiyyahs approaches to khabar adjectives and mutashabih narrations. The period that started with the Golden Age and included layers of companions, tabiun, and followers is known as the salaf in religious literature. In fact, it would not be wrong to say that this term is an umbrella concept created to express all early scientists. In this context, especially in the school of ashab al-hadith, priority has been given to the principle of being loyal to the salafs. In order to express this nationality, expressions such as salaf way, salaf method, salaf sect, and salaf sect have been used for the movement in question since the early periods. Some scholars even suggested calling the works containing the works of these first three generations sunan al-salaf. In later periods, scholars accepted it as an adjective that characterized those who accepted the verses and hadiths as they were, without any interpretation. Another terminology that should be emphasized here is the concept of mutashabih. The concept of mutashabih, which is described as a word or expression that is difficult to understand because it has more than one possibility in terms of meaning, is a Quranic expression derived from the infinitive tashabuh, which means similar, similar to each other in a way that is difficult to distinguish. In religious literature, the term muhkem is used for the verses and hadiths whose meaning is clear and definite and which indicate the ruling, while the verses and hadiths that may have more than one meaning are called mutashabih. Although there are some minor disagreements about the muhkam texts, serious debates are generally ignored. However, mutashabih verses and hadiths are not like this. Unfortunately, the difficulty in understanding these verses and hadiths has caused the Islamic Ummah to divide in many areas, especially in matters of faith. The most obvious examples of this are seen in the Salaf ulama, who can be described as the founding ancestors of the early paradigm of Islamic thought. Ahmed bin Hanbel, Imam Ghazali, and Ibn Taymiyyah are among the scholars who determine the basic theological premises of Salafism. Ghazali, in his work titled Iljamul-Avam an Ilmil-Kelam, reveals the basic principles of Salafisms approach to the Quran and sunnah texts by discussing keeping the common people away from controversial theological issues. These principles reflect the salafiyyas attitudes towards the mutashabihs in the nas in general and their attitudes towards the khabar adjectives in particular. Likewise, members of the Zahiri sect also chose to accept the nas as they are without interpreting them. This approach has branched out over time and paved the way for scientific, intellectual, political, and ideological structures. For example, Wahhabism, al-Qaeda, ISIS, Boko Haram, and similar radical sects, organizations, and groups have emerged as the fruit of such approaches and interpretations. In addition to many heretical sects that existed in history but were abandoned over time, some takfiri tendencies and orientations today continue as extensions of this understanding.

 Understanding and interpreting religion is one of the most dynamic areas in the history of Islamic thought. Due to this feature, many interpretation methods have emerged since the early periods. For example, depending on the subject, a classification can be made as creedal, fiqh, or moral interpretation traditions, or another classification can be made in terms of method, such as literal interpretation, final interpretation, or imaginary interpretation. It is also possible to make a distinction between traditional interpretation and contemporary interpretation. One of these interpretation methods that emerged very early in the history of Islamic thought is Salafi interpretation. This method has led to important breaks in both belief and practice in the historical process. These fractures, whose effects continue to this day, also caused serious conflicts and divisions in the Islamic world. In this article, the Salafi interpretation method in question is discussed, especially in the context of Ahmed bin Hanbal, Imam Ghazalis, and Ibn Taymiyyahs approaches to khabar adjectives and mutashabih narrations. The period that started with the Golden Age and included layers of companions, tabiun, and followers is known as the salaf in religious literature. In fact, it would not be wrong to say that this term is an umbrella concept created to express all early scientists. In this context, especially in the school of ashab al-hadith, priority has been given to the principle of being loyal to the salafs. In order to express this nationality, expressions such as salaf way, salaf method, salaf sect, and salaf sect have been used for the movement in question since the early periods. Some scholars even suggested calling the works containing the works of these first three generations sunan al-salaf. In later periods, scholars accepted it as an adjective that characterized those who accepted the verses and hadiths as they were, without any interpretation. Another terminology that should be emphasized here is the concept of mutashabih. The concept of mutashabih, which is described as a word or expression that is difficult to understand because it has more than one possibility in terms of meaning, is a Quranic expression derived from the infinitive tashabuh, which means similar, similar to each other in a way that is difficult to distinguish. In religious literature, the term muhkem is used for the verses and hadiths whose meaning is clear and definite and which indicate the ruling, while the verses and hadiths that may have more than one meaning are called mutashabih. Although there are some minor disagreements about the muhkam texts, serious debates are generally ignored. However, mutashabih verses and hadiths are not like this. Unfortunately, the difficulty in understanding these verses and hadiths has caused the Islamic Ummah to divide in many areas, especially in matters of faith. The most obvious examples of this are seen in the Salaf ulama, who can be described as the founding ancestors of the early paradigm of Islamic thought. Ahmed bin Hanbel, Imam Ghazali, and Ibn Taymiyyah are among the scholars who determine the basic theological premises of Salafism. Ghazali, in his work titled Iljamul-Avam an Ilmil-Kelam, reveals the basic principles of Salafisms approach to the Quran and sunnah texts by discussing keeping the common people away from controversial theological issues. These principles reflect the salafiyyas attitudes towards the mutashabihs in the nas in general and their attitudes towards the khabar adjectives in particular. Likewise, members of the Zahiri sect also chose to accept the nas as they are without interpreting them. This approach has branched out over time and paved the way for scientific, intellectual, political, and ideological structures. For example, Wahhabism, al-Qaeda, ISIS, Boko Haram, and similar radical sects, organizations, and groups have emerged as the fruit of such approaches and interpretations. In addition to many heretical sects that existed in history but were abandoned over time, some takfiri tendencies and orientations today continue as extensions of this understanding.

Makale detayları

Approach to Mutashabih Narrations in Classical Salafism

Yazarlar:

Necmeddin Şeker | Asiye Darendeli

Yayıncı:

Hatay Mustafa Kemal University

Ana Başlıklar:

Hadis

Dergi:

Antakiyat Vol.7 Issue 1, pp.62-80

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319940

pISSN:

2667-4017

Salaf

Hadith

Mutashabih

Tevil

Meaning.Selef

Hadis

Müteşabih

Mana

Tevil

Sayı

Makale detayları

Yazarlar: Necmeddin Şeker | Asiye Darendeli

Yayıncı: Hatay Mustafa Kemal University

Ana Başlıklar: Hadis

Dergi: Antakiyat Vol.7 Issue 1, pp.62-80

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001319940

pISSN: 2667-4017

Sayı

Yazarlar:

Necmeddin Şeker | Asiye Darendeli

Yayıncı:

Hatay Mustafa Kemal University

Ana Başlıklar:

Hadis

Dergi:

Antakiyat Vol.7 Issue 1, pp.62-80

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319940

pISSN:

2667-4017