An Evaluation of Abrogated Verses from the Perspectives of Acceptance and Rejection

Abdurrahman Ensari

Makale detayları

An Evaluation of Abrogated Verses from the Perspectives of Acceptance and Rejection

Yazarlar:

Abdurrahman Ensari

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Tefsir

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.389-408

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319254

pISSN:

2528-9861

Anahtar kelimeler:

Özet:

 Within the works on Qurānic sciences, the sections of abrogation in the Qurān embody an explicit classification among the three categories: Abrogated Verses with Persistent Ruling, Persistent Verses with Abrogated Ruling, and Verses Abrogated both in Recitation and Ruling. The verses that are abrogated both in recitation and ruling are not extant in Qurāns corpus. The indication of the existence of such verses is based on isolated narrations āḥād ḥadiths on this matter. It must be noted that the existence of isolated narrations cant be deemed as a valid indicator of abrogation in recitation of any Quranic verse in literal terms. Likewise, verses that are abrogated in recitation are not eligible for being classified as Quranic verse in literal terms as they lack the criteria of mass transmission. This situation has led some researchers to strive to prove that there are no verses that are abrogated in recitation. Another group asserts the presence of abrogated recitation verses based on authentic ḥadiths. In both cases, a problem arises that needs to be addressed. To claim that there are no abrogated recitation verses necessitates rejecting the authentic ḥadiths on this matter due to the argument that they are isolated āḥād. On the other hand, asserting the existence of abrogated recitation verses also requires referring to a non-mass transmitted mutawātir and not present in verbatim of Qurān. The research has revealed that no study has been conducted to provide a solution to this problem. Hence, this study aims to address and resolve the aforementioned problem. As a conclusion of this study, it is understood that those who deny the existence of abrogated recitation verses are concerned that accepting them could potentially harm the conceptual integrity of the Qurān. As a result, they make efforts to reject the evidence presented by others. However, it has been observed that none of those who claim the existence of abrogated recitation verses assert that these verses are Qurānic verses in a conceptual sense. It is understood that what they mean by the recitation of abrogated verses includes the portion of the Book, from its revelation until it is compiled into the Musḥāf. It is understood that some verses from this Book have been abrogated in recitation, and the ones mentioned in the ḥadiths are these verses. The existence of these verses is established by authentic ḥadiths, and since they are not conceptual Qurānic verses, the condition of mass transmission tawātur is not required for their validity. Hence, it is observed that the verses that are titled verses abrogated in recitation are not Quranic verses in literal terms that bears authenticity through mass transmission. Instead, their authenticity is proved through authentic sunna, and they are abrogated through sunna as well. It is concluded that two distinct approaches remarkably stem from the difference in authors discourse depending on the conceptualterminological application or the lexical meaning of the vocable verse.

 Within the works on Qurānic sciences, the sections of abrogation in the Qurān embody an explicit classification among the three categories: Abrogated Verses with Persistent Ruling, Persistent Verses with Abrogated Ruling, and Verses Abrogated both in Recitation and Ruling. The verses that are abrogated both in recitation and ruling are not extant in Qurāns corpus. The indication of the existence of such verses is based on isolated narrations āḥād ḥadiths on this matter. It must be noted that the existence of isolated narrations cant be deemed as a valid indicator of abrogation in recitation of any Quranic verse in literal terms. Likewise, verses that are abrogated in recitation are not eligible for being classified as Quranic verse in literal terms as they lack the criteria of mass transmission. This situation has led some researchers to strive to prove that there are no verses that are abrogated in recitation. Another group asserts the presence of abrogated recitation verses based on authentic ḥadiths. In both cases, a problem arises that needs to be addressed. To claim that there are no abrogated recitation verses necessitates rejecting the authentic ḥadiths on this matter due to the argument that they are isolated āḥād. On the other hand, asserting the existence of abrogated recitation verses also requires referring to a non-mass transmitted mutawātir and not present in verbatim of Qurān. The research has revealed that no study has been conducted to provide a solution to this problem. Hence, this study aims to address and resolve the aforementioned problem. As a conclusion of this study, it is understood that those who deny the existence of abrogated recitation verses are concerned that accepting them could potentially harm the conceptual integrity of the Qurān. As a result, they make efforts to reject the evidence presented by others. However, it has been observed that none of those who claim the existence of abrogated recitation verses assert that these verses are Qurānic verses in a conceptual sense. It is understood that what they mean by the recitation of abrogated verses includes the portion of the Book, from its revelation until it is compiled into the Musḥāf. It is understood that some verses from this Book have been abrogated in recitation, and the ones mentioned in the ḥadiths are these verses. The existence of these verses is established by authentic ḥadiths, and since they are not conceptual Qurānic verses, the condition of mass transmission tawātur is not required for their validity. Hence, it is observed that the verses that are titled verses abrogated in recitation are not Quranic verses in literal terms that bears authenticity through mass transmission. Instead, their authenticity is proved through authentic sunna, and they are abrogated through sunna as well. It is concluded that two distinct approaches remarkably stem from the difference in authors discourse depending on the conceptualterminological application or the lexical meaning of the vocable verse.

 Within the works on Qurānic sciences, the sections of abrogation in the Qurān embody an explicit classification among the three categories: Abrogated Verses with Persistent Ruling, Persistent Verses with Abrogated Ruling, and Verses Abrogated both in Recitation and Ruling. The verses that are abrogated both in recitation and ruling are not extant in Qurāns corpus. The indication of the existence of such verses is based on isolated narrations āḥād ḥadiths on this matter. It must be noted that the existence of isolated narrations cant be deemed as a valid indicator of abrogation in recitation of any Quranic verse in literal terms. Likewise, verses that are abrogated in recitation are not eligible for being classified as Quranic verse in literal terms as they lack the criteria of mass transmission. This situation has led some researchers to strive to prove that there are no verses that are abrogated in recitation. Another group asserts the presence of abrogated recitation verses based on authentic ḥadiths. In both cases, a problem arises that needs to be addressed. To claim that there are no abrogated recitation verses necessitates rejecting the authentic ḥadiths on this matter due to the argument that they are isolated āḥād. On the other hand, asserting the existence of abrogated recitation verses also requires referring to a non-mass transmitted mutawātir and not present in verbatim of Qurān. The research has revealed that no study has been conducted to provide a solution to this problem. Hence, this study aims to address and resolve the aforementioned problem. As a conclusion of this study, it is understood that those who deny the existence of abrogated recitation verses are concerned that accepting them could potentially harm the conceptual integrity of the Qurān. As a result, they make efforts to reject the evidence presented by others. However, it has been observed that none of those who claim the existence of abrogated recitation verses assert that these verses are Qurānic verses in a conceptual sense. It is understood that what they mean by the recitation of abrogated verses includes the portion of the Book, from its revelation until it is compiled into the Musḥāf. It is understood that some verses from this Book have been abrogated in recitation, and the ones mentioned in the ḥadiths are these verses. The existence of these verses is established by authentic ḥadiths, and since they are not conceptual Qurānic verses, the condition of mass transmission tawātur is not required for their validity. Hence, it is observed that the verses that are titled verses abrogated in recitation are not Quranic verses in literal terms that bears authenticity through mass transmission. Instead, their authenticity is proved through authentic sunna, and they are abrogated through sunna as well. It is concluded that two distinct approaches remarkably stem from the difference in authors discourse depending on the conceptualterminological application or the lexical meaning of the vocable verse.

 Kuran ilimleri kaynaklarında yer alan, Kuranda neshin kısımları başlığı altında genellikle hükmü mensûh tilâveti bâki, tilâveti mensûh hükmü bâki ve hem tilâveti hem de hükmü mensûh âyetler şeklinde bir taksime gidilmiştir. Her iki kısmıyla tilâveti mensûh olan âyetler elimizdeki Mushafta yer almamaktadır. Bu tür âyetlerin mevcut olduğuna delalet eden şey, bu konuda vârit olan âhâd hadislerdir. Âhâd hadislere dayanarak kavramsal anlamdaki bir Kurân ayetinin tilâveten neshedildiği sonucuna varılamayacağı gibi, tilâveti mensûh olduğu ifade edilen bir ayetin tevâtür şartını taşımıyor olması da ona kavramsal anlamda Kuran ayeti denmesini engellemektedir. Bu durum bazı araştırmacıları tilâveti mensûh âyet bulunmadığını ispatlama çabasına itmiştir. Diğer bir grup da sahih hadislerle sabit olduğundan hareketle tilâveti mensûh âyetlerin bulunduğunu savunmuştur. Her iki durumda da karşımıza çözülmesi gereken bir problem çıkmaktadır. Tilâveti mensûh ayetin bulunmadığını söylemek bu konuda vârit olan sahih hadislerin âhâd olduğu gerekçesiyle reddedilmesini gerektirirken tilâveti mensûh ayetlerin var olduğunu söylemek de mütevâtir olmayan ayetlere Kuran ayeti denmesi gerektirir. Araştırma neticesinde bu probleme çözüm olabilecek bir çalışmanın yapılmadığı anlaşılmıştır. İşte bu çalışmayla söz konusu problemin çözümü amaçlanmıştır. Bu çalışmanın sonunda tilâveti mensûh âyetlerin bulunmadığını söyleyenlerin, tilaveti mensuh ayetlerin varlığının kabul edilmesi durumunda kavramsal anlamdaki Kurana zarar verilebileceği endişesini taşıdıkları ve bundan hareketle diğerlerinin delillerini reddetme çabasına girdikleri anlaşılmıştır. Ancak tilâveti mensûh âyetlerin var olduğunu söyleyenlerden hiç kimsenin, söz konusu âyetlerin kavramsal anlamdaki Kuran âyeti olduğu iddiasında bulunmadıkları görülmüştür. Onların tilaveti mensûh ayetten kastettiklerinin, nüzulünden Mushaf haline gelinceye kadarki kısmı da içine alan Kitabın ayetleri olduğu anlaşılmıştır. Bu Kitaptan sadece kavramsal anlamdaki Kuran ayeti olmayan bazı ayetlerin tilâvetinin neshedildiği, hadislerde ifade edilenlerin de bu ayetler olduğu görülmüştür. Dolayısıyla tilavetinin neshedildiği ifade edilen ayetlerin tevatürle sabit olan Kuran ayeti olmayıp sadece sahih sünnetle sabit olan ve yine sahih sünnetle neshedildiği bildirilen ayetler olduğu anlaşılmıştır. Taraflar arasındaki tartışmada da ayet kelimesinin genel kullanımı ile kavramsal kullanımı arasındaki farka dikkat edilmemesinin önemli bir etkisinin olduğu söylenebilir.

Makale detayları

An Evaluation of Abrogated Verses from the Perspectives of Acceptance and Rejection

Yazarlar:

Abdurrahman Ensari

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Tefsir

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.389-408

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319254

pISSN:

2528-9861

Qur’ān

Verse

Ḥadith

Abrogation

Recitation

Mass TransmissionKur'an

Âyet

Hadis

Nesih

Tİlâvet

Tevâtür

Sayı

Makale detayları

Yazarlar: Abdurrahman Ensari

Yayıncı: Sivas Cumhuriyet University

Ana Başlıklar: Tefsir

Dergi: Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.389-408

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001319254

pISSN: 2528-9861

Sayı

Yazarlar:

Abdurrahman Ensari

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Tefsir

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.389-408

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319254

pISSN:

2528-9861