Muhammad Abdurrahīm Nahāwandī’s Approach To The Basic Topics Of The Rules Of Tafsīr In His Exegesis Work Named Nafahāt Al-Rahmān Fī Tafsīr Al-Qur’ān

Nur Ahmet Kurban

Makale detayları

Muhammad Abdurrahīm Nahāwandī’s Approach To The Basic Topics Of The Rules Of Tafsīr In His Exegesis Work Named Nafahāt Al-Rahmān Fī Tafsīr Al-Qur’ān

Yazarlar:

Nur Ahmet Kurban

Yayıncı:

Erciyes University

Dergi:

Bilimname Issue 49, pp.359-388

Belge Tipi:

Makale

Yayın Tarihi:

4/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001288177

pISSN:

1304-1878

Anahtar kelimeler:

Özet:

 The history of tafsir has continued in vary forms right from its beginning to the present, and in this context, a very rich literature has emerged. Sunni and Shiite schools of thought are the head of this circle. In this research, we have tried to study the work of Muhammad Abdur Rahīm Al-Nahāwandī, one of the Shiite commentators who lived at the beginning of the last century, viz. Nafahāt Al-Rahmān fī Tafsīr Al-Qurān from the perspective of some basic issues of tafsir principles within the framework of the world view of the age in question. As far we could conclude, the aforementioned work of Nahāwandī contains wide information from Akhbārī school, just like it goes through a line very close to the Usulī school of thought too. When we look at the interpretations of Nahāwandī on the basis of tafsir-tawīl, it is understood that tafsir is the meanings understood from the appearance of the words, and tawīl is the form used as a mean to reveal the esoteric meaning. He, in this context, did not hesitate to convey the information from both Sunni and Shiite without any differentiations and he put forward a bundle of rational evidence too. It is clear that the interpreter puts a lot of emphasis on the distinction between the inner and the outer, and perhaps the main claim is based on this issue. According to commentator Nahāwandī, all views suggesting that the Quran is incomplete are rejected. According to that, the Quran had already been written down and was compiled and even interpreted in all of its aspects while the holy Prophet pbuh was alive hitherto. According to the commentator, no changes were made in the Mushaf during the period of the caliphs. Only the explanations made by some companions in the margins of the Mushafs were removed. According to the commentator, the sequence of the verses and chapters was sent to the holy Prophet as per the command of Allah almighty by the mean of Gabriel in the same form which is available there in al-Lawh al-Mahfuz the preserved script in heavens. Because the beauty in the order of the verses and chapters of the holy Quran is due to its miraculous nature. Thus, its arrangement ought to be revealed by Allah. Otherwise, we have to accept that a human intervention has taken place in the Quran which is not true as Allah almighty has attributed this sacred book to Himself. The commentor Nahāwandī cites Ṭabarī exegesis and narrations from al-Itḳān of Suyûṭī, beside his citations from Shiite authors about the definition and content of fundamental of established meaning and allegorical riddle. In the end, he states that the verses that Muhkam verses are those which carry rulings about the laws and the places where the conciseness and ambiguity occurs are mutashabih. According to him, it is blunder to say that the holy Prophet and his infallible successors cannot know the interpretation of mutashabih as Allah Allah almighty have kept its knowledge secrete to himself and that solely He almighty knows it. Benefiting from the science of Islamic theology Kalām is achieved by understanding it by others. By associating the muhkams with some issues related to the rules, he concludes that the fundamental information regarding them is given to barely infallible leaders. According to Nahāwandī, abrogation is not badā the fact that reveals to Allah after a time as the claim of badā cannot be accepted because it does not necessitate the ignorance of Allah. The commentator reduces too the number of abrogatinged verses to a very small number in his work. He states that many of the verses which are declared as abrogated by the scholars of Ahl al-Sunnat, whom he addresses as āmmah public, are actually not abrogated and he rejects the notions regarding abrogation of the recitation of some verses due to their dependence on āḥād single narrations. According to him, such narrations should not be taken in consideration regarding abrogation alike their unreliability regarding the revelation of the Quran.

 The history of tafsir has continued in vary forms right from its beginning to the present, and in this context, a very rich literature has emerged. Sunni and Shiite schools of thought are the head of this circle. In this research, we have tried to study the work of Muhammad Abdur Rahīm Al-Nahāwandī, one of the Shiite commentators who lived at the beginning of the last century, viz. Nafahāt Al-Rahmān fī Tafsīr Al-Qurān from the perspective of some basic issues of tafsir principles within the framework of the world view of the age in question. As far we could conclude, the aforementioned work of Nahāwandī contains wide information from Akhbārī school, just like it goes through a line very close to the Usulī school of thought too. When we look at the interpretations of Nahāwandī on the basis of tafsir-tawīl, it is understood that tafsir is the meanings understood from the appearance of the words, and tawīl is the form used as a mean to reveal the esoteric meaning. He, in this context, did not hesitate to convey the information from both Sunni and Shiite without any differentiations and he put forward a bundle of rational evidence too. It is clear that the interpreter puts a lot of emphasis on the distinction between the inner and the outer, and perhaps the main claim is based on this issue. According to commentator Nahāwandī, all views suggesting that the Quran is incomplete are rejected. According to that, the Quran had already been written down and was compiled and even interpreted in all of its aspects while the holy Prophet pbuh was alive hitherto. According to the commentator, no changes were made in the Mushaf during the period of the caliphs. Only the explanations made by some companions in the margins of the Mushafs were removed. According to the commentator, the sequence of the verses and chapters was sent to the holy Prophet as per the command of Allah almighty by the mean of Gabriel in the same form which is available there in al-Lawh al-Mahfuz the preserved script in heavens. Because the beauty in the order of the verses and chapters of the holy Quran is due to its miraculous nature. Thus, its arrangement ought to be revealed by Allah. Otherwise, we have to accept that a human intervention has taken place in the Quran which is not true as Allah almighty has attributed this sacred book to Himself. The commentor Nahāwandī cites Ṭabarī exegesis and narrations from al-Itḳān of Suyûṭī, beside his citations from Shiite authors about the definition and content of fundamental of established meaning and allegorical riddle. In the end, he states that the verses that Muhkam verses are those which carry rulings about the laws and the places where the conciseness and ambiguity occurs are mutashabih. According to him, it is blunder to say that the holy Prophet and his infallible successors cannot know the interpretation of mutashabih as Allah Allah almighty have kept its knowledge secrete to himself and that solely He almighty knows it. Benefiting from the science of Islamic theology Kalām is achieved by understanding it by others. By associating the muhkams with some issues related to the rules, he concludes that the fundamental information regarding them is given to barely infallible leaders. According to Nahāwandī, abrogation is not badā the fact that reveals to Allah after a time as the claim of badā cannot be accepted because it does not necessitate the ignorance of Allah. The commentator reduces too the number of abrogatinged verses to a very small number in his work. He states that many of the verses which are declared as abrogated by the scholars of Ahl al-Sunnat, whom he addresses as āmmah public, are actually not abrogated and he rejects the notions regarding abrogation of the recitation of some verses due to their dependence on āḥād single narrations. According to him, such narrations should not be taken in consideration regarding abrogation alike their unreliability regarding the revelation of the Quran.

 The history of tafsir has continued in vary forms right from its beginning to the present, and in this context, a very rich literature has emerged. Sunni and Shiite schools of thought are the head of this circle. In this research, we have tried to study the work of Muhammad Abdur Rahīm Al-Nahāwandī, one of the Shiite commentators who lived at the beginning of the last century, viz. Nafahāt Al-Rahmān fī Tafsīr Al-Qurān from the perspective of some basic issues of tafsir principles within the framework of the world view of the age in question. As far we could conclude, the aforementioned work of Nahāwandī contains wide information from Akhbārī school, just like it goes through a line very close to the Usulī school of thought too. When we look at the interpretations of Nahāwandī on the basis of tafsir-tawīl, it is understood that tafsir is the meanings understood from the appearance of the words, and tawīl is the form used as a mean to reveal the esoteric meaning. He, in this context, did not hesitate to convey the information from both Sunni and Shiite without any differentiations and he put forward a bundle of rational evidence too. It is clear that the interpreter puts a lot of emphasis on the distinction between the inner and the outer, and perhaps the main claim is based on this issue. According to commentator Nahāwandī, all views suggesting that the Quran is incomplete are rejected. According to that, the Quran had already been written down and was compiled and even interpreted in all of its aspects while the holy Prophet pbuh was alive hitherto. According to the commentator, no changes were made in the Mushaf during the period of the caliphs. Only the explanations made by some companions in the margins of the Mushafs were removed. According to the commentator, the sequence of the verses and chapters was sent to the holy Prophet as per the command of Allah almighty by the mean of Gabriel in the same form which is available there in al-Lawh al-Mahfuz the preserved script in heavens. Because the beauty in the order of the verses and chapters of the holy Quran is due to its miraculous nature. Thus, its arrangement ought to be revealed by Allah. Otherwise, we have to accept that a human intervention has taken place in the Quran which is not true as Allah almighty has attributed this sacred book to Himself. The commentor Nahāwandī cites Ṭabarī exegesis and narrations from al-Itḳān of Suyûṭī, beside his citations from Shiite authors about the definition and content of fundamental of established meaning and allegorical riddle. In the end, he states that the verses that Muhkam verses are those which carry rulings about the laws and the places where the conciseness and ambiguity occurs are mutashabih. According to him, it is blunder to say that the holy Prophet and his infallible successors cannot know the interpretation of mutashabih as Allah Allah almighty have kept its knowledge secrete to himself and that solely He almighty knows it. Benefiting from the science of Islamic theology Kalām is achieved by understanding it by others. By associating the muhkams with some issues related to the rules, he concludes that the fundamental information regarding them is given to barely infallible leaders. According to Nahāwandī, abrogation is not badā the fact that reveals to Allah after a time as the claim of badā cannot be accepted because it does not necessitate the ignorance of Allah. The commentator reduces too the number of abrogatinged verses to a very small number in his work. He states that many of the verses which are declared as abrogated by the scholars of Ahl al-Sunnat, whom he addresses as āmmah public, are actually not abrogated and he rejects the notions regarding abrogation of the recitation of some verses due to their dependence on āḥād single narrations. According to him, such narrations should not be taken in consideration regarding abrogation alike their unreliability regarding the revelation of the Quran.

 Başlangıcından günümüze kadar tefsir tarihi bilginlerin çok farklı bakış açılarına tanıklık etmiştir. Bu çerçevede yapılan yorumlar soncunda çok geniş bir literatür oluşmuştur. Bunların başında Sünnî ve Şiî ekolleri gelir. Her iki ekolün temel referansları Kuran ve Hz. Peygamberin sünnetleri olmakla birlikte tevessül ettikleri yorum metotlarının farklı olması nedeniyle elde ettikleri ürünler de farklılık arz ettiği bir gerçektir. Bu iki ekol bazen birbirine zıt kutuplarda varlık gösterirken, bazen de ılım Şîî düşünülerin çabalarıyla aradaki farkı en düşük seviyeye indirilmeye çalışılmıştır. Biz bu çalışmada geçtiğimiz yüzyılın başlarında yaşamış Şîî müfessirlerinden Muhammed Abdurrahîm en-Nehâvendînin Nefehâtur-Rahmân fî Tefisril-Kurân adlı eserini tefsir usulü ve Kurân ilimlerinin bazı temel konuları açısından araştırmaya çalıştık. İlk olarak müellifin tefsir ve tevil kavramını nasıl bir çerçeveye oturttuğunu anlamaya çalıştık. Tabii ki tefsir ve tevil kavramlarının bir uzantısı olarak zâhir ve bâtın kavramları gelir gelmektedir. Şîî yorum geleneğin beslendiği ana damarın bâtınîlik olduğunu biliyoruz. Diğer yandan bazı Şîî akımların Kurânın eksik olduğunu ileri süren iddiaları vardır. Burada Nehâvendînin söz konusu yaklaşıma karşı duruşunu tespit etmeye çalışacağız. Kurânın tedvin aşamasında olup bitenler aslında Şianın Kurân algısını anlamamıza yardımcı olacak süreçtir. Daha sonra Kurânın icâzı, muhkem-müteşabih, nesh, huruf-u mukattalar ve Kurânın kıraati gibi konular ile tefsir usulünün temel konularıyla araştırmamızı sınırlandırmış olacağız.

Makale detayları

Muhammad Abdurrahīm Nahāwandī’s Approach To The Basic Topics Of The Rules Of Tafsīr In His Exegesis Work Named Nafahāt Al-Rahmān Fī Tafsīr Al-Qur’ān

Yazarlar:

Nur Ahmet Kurban

Yayıncı:

Erciyes University

Dergi:

Bilimname Issue 49, pp.359-388

Belge Tipi:

Makale

Yayın Tarihi:

4/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001288177

pISSN:

1304-1878

Kur’ân

Şiâ

Bâtınî Yorum

Tahrif

İ‘câKur’ân

Şiâ

Bâtınî Yorum

Tahrif

İ‘câ

Sayı

Makale detayları

Yazarlar: Nur Ahmet Kurban

Yayıncı: Erciyes University

Dergi: Bilimname Issue 49, pp.359-388

Belge Tipi: Makale

Yayın Tarihi: 4/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001288177

pISSN: 1304-1878

Sayı

Yazarlar:

Nur Ahmet Kurban

Yayıncı:

Erciyes University

Dergi:

Bilimname Issue 49, pp.359-388

Belge Tipi:

Makale

Yayın Tarihi:

4/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001288177

pISSN:

1304-1878