Publication: Mezhebî âidiyetin yoruma etkisi bağlamında erken dönem tefsirlerde Allah’ın saptırması (idlâl) meselesi
Abstract
Tefsir bir yönüyle öznel bir faaliyet olduğundan müfessirin inancı, amelî durumu, sosyal çevresi ve mensûbiyeti yorumunu belli ölçüde etkileyebilmektedir. Bu çalışmada İslâm toplumunun kaynağa en yakın olduğu zaman üzerinden bir okuma yapılarak itikâdî ve mezhebî âidiyetin tefsire etki etmesi olgusu, idlâlin Allah’a nispet edildiği âyetler üzerinden incelenmiştir. Böylece erken dönem tefsir faaliyetinde mensûbiyetlerin tefsire yansımasının mahiyetine dair tespitlerde bulunulması hedeflenmiştir. Bu çerçevede hicrî ilk beş asır eserleri içerisinden her bir ekole dair dörder âlim tercih edilmiştir. Onların idlâlin Allah’a nispet edildiği âyetleri nasıl yorumladığı ve yorumlarına itikâdî mensûbiyetlerini nasıl yansıttıkları tümel bir bakış açısıyla incelenmiş ve erken dönemde mezhebî âidiyetin yoruma yansımasının imkanına yönelik analizler yapılmıştır. Buna göre tefsire dair ilk nüvelerin oluştuğu erken dönem eserlerinde yorum faaliyeti müfessirin itikâdî düşüncesinden etkilenmektedir. Ne var ki hicrî üçüncü asra kadar sistemli bir mezhebî oluşum olmadığı için mezhebî âidiyetten ziyade âlimin itikâdî temayülü yorumunda etkili olmuştur. Sistemleşmenin başladığı hicrî üçüncü asrın sonundan itibaren ise müfessirlerin mensup olduğu düşünce ekollerinin etkisi yorumda daha net görülmekle beraber mezhebî aidiyetten söz etme imkânı sınırlıdır. Zira bu dönem itikâdî temayüllerin şekillendiği, İslâmî ilimlerin ve düşünce sistemlerinin oluşumunun devam ettiği zaman dilimidir. Mezhepler yeni teşekkül etmektedir ve bu dönemde tefsir faaliyetinde bulunan İbn Cerîr et-Taberî, Ebü’l-Hasan el-Eşʿarî, Ebû Mansûr el-Mâtürîdî, Ebû Ali el-Cübbâʾî, Ebü’l-Kâsım el-Kaʿbî gibi kişiler ilgili meselelere dair görüşleri sistemleştiren müçtehit âlimlerdir. Dolayısıyla âlimler kendi yaklaşımlarını sistemleştirdikleri için mensûbiyetin yanı sıra müfessirin kendi düşünce sistemi yorum faaliyetinde etkili olmaktadır. Sonuç itibariyle erken dönem eserlerinde idlâlin Allah’a nispet edildiği âyetlerde itikâdî temayüllerden söz edilebilir ancak âyetlerin yorumuna yansıması yönüyle mezhebî âidiyetin varlığı sınırlıdır çünkü bu dönemde kabuk bağlamış bir mezhebî yapı tam olarak oluşmamıştır.
Since exegesis is a subjective activity in one aspect, the beliefs, practical conduct, social environment and affiliations of the exegete can to some extent influence their interpretation. In this study by analyzing the period in which the Islamic society was closest to the original source, the phenomenon of how theological and sectarian affiliations affect exegesis is examined through the verses in which diversion is attributed to God. Thus the aim is to make determinations regarding the nature of how affiliations are reflected in exegesis activity during the early period. Within this framework, from the works of the first five Islamic centuries, four scholars were selected to represent each school of thought. Their interpretations of the verses where diversion is attributed to God and the extent to which their theological affiliations are reflected in these interpretations were examined from a holistic perspective. Analyses were carried out on the possibility of sectarian affiliation being reflected in interpretation during the early period. Accordingly, in the early works where the initial foundations of tafsir were formed, the act of interpretation is influenced by the exegete’s theological stance. However, since there was no systematic sectarian structure up to the third hijri century, it was rather the scholar’s theological inclination that affected the interpretation rather than a formal sectarian affiliation. From the end of the third hijri century when systematization began, the influence of the schools of thought to which the exegetes belonged became more apparent in their interpretations; however the possibility of referring to this as formal sectarian affiliation remains limited. This is because that period was a time when theological inclinations were still taking shape and the formation of Islamic sciences and intellectual systems was ongoing. The sects were still in the process of formation, and prominent figures of tafsir during this period such as al-Ṭabarī, al-Ashʿarī, al-Māturīdī, Abū ʿAlī al-Jubbāʾī, and Abū al-Qāsim al-Kaʿbī were mujtahid scholars who systematized views on relevant issues. Therefore, since scholars systematize their own approaches, the commentator's personal thought system becomes influential in the act of interpretation in addition to their affiliation. As a result while theological tendencies can be observed in early works regarding the verses in which diversion is attributed to God, the influence of sectarian affiliation on the interpretation of these verses is limited, since a fully crystallized sectarian structure had not yet emerged during that period.
Since exegesis is a subjective activity in one aspect, the beliefs, practical conduct, social environment and affiliations of the exegete can to some extent influence their interpretation. In this study by analyzing the period in which the Islamic society was closest to the original source, the phenomenon of how theological and sectarian affiliations affect exegesis is examined through the verses in which diversion is attributed to God. Thus the aim is to make determinations regarding the nature of how affiliations are reflected in exegesis activity during the early period. Within this framework, from the works of the first five Islamic centuries, four scholars were selected to represent each school of thought. Their interpretations of the verses where diversion is attributed to God and the extent to which their theological affiliations are reflected in these interpretations were examined from a holistic perspective. Analyses were carried out on the possibility of sectarian affiliation being reflected in interpretation during the early period. Accordingly, in the early works where the initial foundations of tafsir were formed, the act of interpretation is influenced by the exegete’s theological stance. However, since there was no systematic sectarian structure up to the third hijri century, it was rather the scholar’s theological inclination that affected the interpretation rather than a formal sectarian affiliation. From the end of the third hijri century when systematization began, the influence of the schools of thought to which the exegetes belonged became more apparent in their interpretations; however the possibility of referring to this as formal sectarian affiliation remains limited. This is because that period was a time when theological inclinations were still taking shape and the formation of Islamic sciences and intellectual systems was ongoing. The sects were still in the process of formation, and prominent figures of tafsir during this period such as al-Ṭabarī, al-Ashʿarī, al-Māturīdī, Abū ʿAlī al-Jubbāʾī, and Abū al-Qāsim al-Kaʿbī were mujtahid scholars who systematized views on relevant issues. Therefore, since scholars systematize their own approaches, the commentator's personal thought system becomes influential in the act of interpretation in addition to their affiliation. As a result while theological tendencies can be observed in early works regarding the verses in which diversion is attributed to God, the influence of sectarian affiliation on the interpretation of these verses is limited, since a fully crystallized sectarian structure had not yet emerged during that period.