Māturīdī’s Approach to the Verses Calling Disasters as Punishment (In the Specific of Ta’wilāt al-Qur’ān)

Yusuf Ağkuş

Makale detayları

Māturīdī’s Approach to the Verses Calling Disasters as Punishment (In the Specific of Ta’wilāt al-Qur’ān)

Yazarlar:

Yusuf Ağkuş

Yayıncı:

Ankara Yildirim Beyazit University

Ana Başlıklar:

Tefsir

Dergi:

ULUM Vol.6 Issue Özel Sayı, pp.39-78

Belge Tipi:

Makale

Yayın Tarihi:

10/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001302906

pISSN:

2645-9132

Anahtar kelimeler:

Özet:

 This study has investigated how the verses, which we think imply that disasters such as earthquakes, fires, floods, avalanches, and droughts occur as a result of sins, are interpreted in tafsīr sources, especially in Māturīdīs tafsīr titled Tawilat al-Qurān. In this way, in al-Tawīlat and some other tafsīrs, it has been tried to determine whether the verses in question indicate that the disasters experienced are a punishment that occurs due to the sins committed. Although it is generally accepted that people living before the Prophet were punished with various disasters in the world life due to the sins they committed, there is a dispute as to whether the disasters experienced after the Prophet would be punishment or not. In some tafsīrs, it is seen that all the calamities that people face, including disasters, are explained as occurring because of the negative actions and sins that people commit. In some recent academic studies, it is stated that the disasters experienced have nothing to do with the sins committed by people and that these are ordinary natural events. At this point, it is important for the science of tafsīr and kalam to determine what al-Māturīdī thought about the subject since he was the first commentator who tried to justify and defend the thoughts of Ahl al-Sunnah in his tafsir and his tafsir was among the first of the rational tafsirs. For this reason, in this study, especially Māturīdīs views were tried to be identified and compared with the views of other commentators. In this study, in which the qualitative research method was applied, first, the verses that are thought to be associated with the issue of whether disasters are a punishment for sins committed or not were identified. Then, the documented data were analyzed based on the tafsīrs, and a conclusion was tried to be reached. Under the heading of conceptual framework, the framework of the subject has been tried to be made clear by giving the root meanings, dictionary meanings and Quranic uses of the concepts of calamity, mischief, fitna, genius, torment, destruction, which we think can be associated with the words disaster-punishment, especially in the verses examined in the study. Māturīdī did not always understand the verses, which we think indicate that disasters occur in order to punish those who sin, in the literal reading of the verses, in the direction indicated by the literal meaning of the verses and did not derive general messages from the verses. Although he gave great importance to the context and the environment of revelation in understanding the verses, he sometimes ignored these criteria and interpreted some verses by generalizing them. This approach led him to conclude from some of the verses that we have discussed that disasters sometimes occur as a punishment, sometimes as a test, sometimes as a warning, sometimes as an atonement for sins, and sometimes as a means of increasing the rank of the servant in the sight of Allah. Therefore, based on the verses analyzed in this study, it is understood that Māturīdī did not consider all people who suffered from various calamities as sinners, nor did he characterize all disasters as a punishment that occurred due to sin. Māturīdī did not always understand the verses, which we think indicate that disasters occur in order to punish those who sin, in the literal reading of the verses, in the direction indicated by the literal meaning of the verses, and did not derive general messages from the verses. Although he gave great importance to the context and the environment of revelation in understanding the verses, he sometimes ignored these criteria and interpreted some verses by generalizing them. This approach led him to conclude from some of the verses that we have discussed that disasters sometimes occur as a punishment, sometimes as a test, sometimes as a warning, sometimes as an atonement for sins, and sometimes as a means of increasing the rank of the servant in the sight of Allah. Therefore, based on the verses analysed in this study, it is understood that Māturīdī did not consider all people who suffered from various calamities as sinners, nor did he characterise all disasters as a punishment that occurred due to sin.

 Bu çalışmada literal okumayla deprem, yangın, sel, çığ, kuraklık gibi afetlerin günahlar neticesinde meydana geldiğini ima ettiğini düşündüğümüz ayetlerin tefsir kaynaklarında, özellikle de Mâtürîdînin Tevîlâtül-Kurân adlı tefsirinde nasıl yorumlandığı araştırılmıştır. Böylelikle Tevîlâtta ve diğer bazı tefsirlerde söz konusu ayetlerden hareketle yaşanan afetlerin işlenilen günahlar neticesinde meydana gelen bir ceza olduğu sonucuna ulaşılıp ulaşılmadığı tespit edilmeye çalışılmıştır. Hz. Peygamber öncesi dönemde yaşayan insanların işledikleri günahlar nedeniyle dünya hayatında çeşitli felaketlerle cezalandırıldıkları genel olarak kabul edilmiş olsa da Hz. Peygamber sonrası yaşanan afetlerin ceza olup olmayacağı hususunda ihtilaf edilmiştir. Bazı tefsirlerde afetler de dâhil olmak üzere insanların karşılaştığı tüm musibetlerin insanların yaptıkları olumsuz fiiller, işledikleri günahlar nedeniyle meydana geldiğine dair izahlara yer verildiği görülmektedir. Son dönemde yapılan bazı akademik çalışmalarda ise yaşanan afetlerin insanların işledikleri günahlarla bir ilgisinin olmadığı bunların sıradan doğal hadiseler olduğu belirtilmektedir. Bu noktada tefsirinde Ehl-i Sünnetin düşüncelerini temellendirmeye ve onu savunmaya çalışan ilk müfessir olması, bununla birlikte tefsirinin dirayet tefsirlerinin ilkleri arasında yer alması hasebiyle konu hakkında Mâtürîdînin ne düşündüğünün tespit edilmesi tefsir ve kelam ilmi açısından önem arz etmektedir. Bu nedenle araştırmada özellikle Mâtürîdînin görüşleri tespit edilmeye ve diğer müfessirlerin görüşleriyle karşılaştırılmaya çalışılmıştır. Nitel araştırma yönteminin uygulandığı bu çalışmada öncelikle afetlerin işlenilen günahlar nedeniyle meydana gelen bir ceza olup olmadığı meselesiyle ilişkilendirilebileceği düşünülen ayetler tespit edilmiş, daha sonra da tefsirlerden hareketle dokümante edilen veriler analiz edilerek sonuca ulaşılmaya çalışılmıştır. Kavramsal çerçeve başlığı altında afet-ceza kelimeleriyle ilişkilendirilebileceğini düşündüğümüz, özellikle de çalışmada incelenen ayetlerde yer alan musibet, fesat, fitne, dâhiye, azap, helak kavramlarının kök anlamları, sözlük anlamları ve Kurandaki kullanımlarına yer verilerek konunun çerçevesi belirgin hâle getirilmeye çalışmıştır. Literal okumayla afetlerin günah işleyenleri cezalandırmak amacıyla meydana geldiğine işaret ettiğini düşündüğümüz ayetleri Mâtürîdî, daima ayetlerin zahirlerinin işaret ettiği yönde anlamamış, ayetten genel mesajlar çıkarmamıştır. Ayetlerin anlaşılmasında bağlama ve nüzul ortamına büyük önem vermesine rağmen bu kriterleri kimi zaman devre dışı tutması nedeniyle ise bazı ayetleri umuma teşmil ederek yorumlamıştır. Bu yaklaşım tarzı da onu ele aldığımız ayetlerin bazısından hareketle afetlerin kimi zaman ceza, kimi zaman imtihan, kimi zaman uyarı, kimi zaman günahlara kefaret, kimi zaman da kulun Allah katındaki derecesinin artmasına vesile olma amacıyla meydana geldiği sonucunu çıkarmaya sevk etmiştir. Dolayısıyla çalışmada incelenen ayetlerden hareketle Mâtürîdînin çeşitli musibetlere uğrayan insanların hepsini günahkâr kategorisinde değerlendirmediği, yaşanan afetlerin hepsini de günah nedeniyle meydana gelen bir ceza olarak nitelemediği anlaşılmıştır.

 This study has investigated how the verses, which we think imply that disasters such as earthquakes, fires, floods, avalanches, and droughts occur as a result of sins, are interpreted in tafsīr sources, especially in Māturīdīs tafsīr titled Tawilat al-Qurān. In this way, in al-Tawīlat and some other tafsīrs, it has been tried to determine whether the verses in question indicate that the disasters experienced are a punishment that occurs due to the sins committed. Although it is generally accepted that people living before the Prophet were punished with various disasters in the world life due to the sins they committed, there is a dispute as to whether the disasters experienced after the Prophet would be punishment or not. In some tafsīrs, it is seen that all the calamities that people face, including disasters, are explained as occurring because of the negative actions and sins that people commit. In some recent academic studies, it is stated that the disasters experienced have nothing to do with the sins committed by people and that these are ordinary natural events. At this point, it is important for the science of tafsīr and kalam to determine what al-Māturīdī thought about the subject since he was the first commentator who tried to justify and defend the thoughts of Ahl al-Sunnah in his tafsir and his tafsir was among the first of the rational tafsirs. For this reason, in this study, especially Māturīdīs views were tried to be identified and compared with the views of other commentators. In this study, in which the qualitative research method was applied, first, the verses that are thought to be associated with the issue of whether disasters are a punishment for sins committed or not were identified. Then, the documented data were analyzed based on the tafsīrs, and a conclusion was tried to be reached. Under the heading of conceptual framework, the framework of the subject has been tried to be made clear by giving the root meanings, dictionary meanings and Quranic uses of the concepts of calamity, mischief, fitna, genius, torment, destruction, which we think can be associated with the words disaster-punishment, especially in the verses examined in the study. Māturīdī did not always understand the verses, which we think indicate that disasters occur in order to punish those who sin, in the literal reading of the verses, in the direction indicated by the literal meaning of the verses and did not derive general messages from the verses. Although he gave great importance to the context and the environment of revelation in understanding the verses, he sometimes ignored these criteria and interpreted some verses by generalizing them. This approach led him to conclude from some of the verses that we have discussed that disasters sometimes occur as a punishment, sometimes as a test, sometimes as a warning, sometimes as an atonement for sins, and sometimes as a means of increasing the rank of the servant in the sight of Allah. Therefore, based on the verses analyzed in this study, it is understood that Māturīdī did not consider all people who suffered from various calamities as sinners, nor did he characterize all disasters as a punishment that occurred due to sin. Māturīdī did not always understand the verses, which we think indicate that disasters occur in order to punish those who sin, in the literal reading of the verses, in the direction indicated by the literal meaning of the verses, and did not derive general messages from the verses. Although he gave great importance to the context and the environment of revelation in understanding the verses, he sometimes ignored these criteria and interpreted some verses by generalizing them. This approach led him to conclude from some of the verses that we have discussed that disasters sometimes occur as a punishment, sometimes as a test, sometimes as a warning, sometimes as an atonement for sins, and sometimes as a means of increasing the rank of the servant in the sight of Allah. Therefore, based on the verses analysed in this study, it is understood that Māturīdī did not consider all people who suffered from various calamities as sinners, nor did he characterise all disasters as a punishment that occurred due to sin.

 This study has investigated how the verses, which we think imply that disasters such as earthquakes, fires, floods, avalanches, and droughts occur as a result of sins, are interpreted in tafsīr sources, especially in Māturīdīs tafsīr titled Tawilat al-Qurān. In this way, in al-Tawīlat and some other tafsīrs, it has been tried to determine whether the verses in question indicate that the disasters experienced are a punishment that occurs due to the sins committed. Although it is generally accepted that people living before the Prophet were punished with various disasters in the world life due to the sins they committed, there is a dispute as to whether the disasters experienced after the Prophet would be punishment or not. In some tafsīrs, it is seen that all the calamities that people face, including disasters, are explained as occurring because of the negative actions and sins that people commit. In some recent academic studies, it is stated that the disasters experienced have nothing to do with the sins committed by people and that these are ordinary natural events. At this point, it is important for the science of tafsīr and kalam to determine what al-Māturīdī thought about the subject since he was the first commentator who tried to justify and defend the thoughts of Ahl al-Sunnah in his tafsir and his tafsir was among the first of the rational tafsirs. For this reason, in this study, especially Māturīdīs views were tried to be identified and compared with the views of other commentators. In this study, in which the qualitative research method was applied, first, the verses that are thought to be associated with the issue of whether disasters are a punishment for sins committed or not were identified. Then, the documented data were analyzed based on the tafsīrs, and a conclusion was tried to be reached. Under the heading of conceptual framework, the framework of the subject has been tried to be made clear by giving the root meanings, dictionary meanings and Quranic uses of the concepts of calamity, mischief, fitna, genius, torment, destruction, which we think can be associated with the words disaster-punishment, especially in the verses examined in the study. Māturīdī did not always understand the verses, which we think indicate that disasters occur in order to punish those who sin, in the literal reading of the verses, in the direction indicated by the literal meaning of the verses and did not derive general messages from the verses. Although he gave great importance to the context and the environment of revelation in understanding the verses, he sometimes ignored these criteria and interpreted some verses by generalizing them. This approach led him to conclude from some of the verses that we have discussed that disasters sometimes occur as a punishment, sometimes as a test, sometimes as a warning, sometimes as an atonement for sins, and sometimes as a means of increasing the rank of the servant in the sight of Allah. Therefore, based on the verses analyzed in this study, it is understood that Māturīdī did not consider all people who suffered from various calamities as sinners, nor did he characterize all disasters as a punishment that occurred due to sin. Māturīdī did not always understand the verses, which we think indicate that disasters occur in order to punish those who sin, in the literal reading of the verses, in the direction indicated by the literal meaning of the verses, and did not derive general messages from the verses. Although he gave great importance to the context and the environment of revelation in understanding the verses, he sometimes ignored these criteria and interpreted some verses by generalizing them. This approach led him to conclude from some of the verses that we have discussed that disasters sometimes occur as a punishment, sometimes as a test, sometimes as a warning, sometimes as an atonement for sins, and sometimes as a means of increasing the rank of the servant in the sight of Allah. Therefore, based on the verses analysed in this study, it is understood that Māturīdī did not consider all people who suffered from various calamities as sinners, nor did he characterise all disasters as a punishment that occurred due to sin.

Makale detayları

Māturīdī’s Approach to the Verses Calling Disasters as Punishment (In the Specific of Ta’wilāt al-Qur’ān)

Yazarlar:

Yusuf Ağkuş

Yayıncı:

Ankara Yildirim Beyazit University

Ana Başlıklar:

Tefsir

Dergi:

ULUM Vol.6 Issue Özel Sayı, pp.39-78

Belge Tipi:

Makale

Yayın Tarihi:

10/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001302906

pISSN:

2645-9132

Tafsı̄r

Qur’an

Māturı̄dı̄

Ta’wilāt al-Qur’ān

Disaster

PunishmentTefsir

Kur’an

Mâtürîdî

Te’vîlâtü’l-Kur’ân

Afet

Ceza

Sayı

Makale detayları

Yazarlar: Yusuf Ağkuş

Yayıncı: Ankara Yildirim Beyazit University

Ana Başlıklar: Tefsir

Dergi: ULUM Vol.6 Issue Özel Sayı, pp.39-78

Belge Tipi: Makale

Yayın Tarihi: 10/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001302906

pISSN: 2645-9132

Sayı

Yazarlar:

Yusuf Ağkuş

Yayıncı:

Ankara Yildirim Beyazit University

Ana Başlıklar:

Tefsir

Dergi:

ULUM Vol.6 Issue Özel Sayı, pp.39-78

Belge Tipi:

Makale

Yayın Tarihi:

10/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001302906

pISSN:

2645-9132