Publication: Hicri ikinci asrın siyasi yapısı içinde İmam Şafii’ nin Kur’ an’ ı tefsir metodolojisi
Abstract
Hz. Peygamber devrinde tefsir problemleri azdı. Ancak hicrî ikinci asır için de aynı şeyleri söylemek mümkün değildir. Çünkü; hicrî ikinci yüzyıla gelindiğinde değişik ırk ve dinlere mensup olanlar Müslüman oldular. Bu insanların çoğunun geçmişte şekillenmiş belli inanç, kültür ve dinî alışkanlıkları vardı. Onlar Müslüman olur olmaz bunların tümünü bırakmadılar. Çoğu kez bunlar, Kur'an'ı yorumlamalarında kendi eski din ve kültürlerinin etkisi altında kalabiliyorlardı. Bu kültürlerin başında Fars ve Yunan kültürlerini saymak mümkündür. Ayrıca bunlar, tefsirin en mühim unsuru olan Arapça'yı da yeteri derecede bilmiyorlardı. Dolayısıyla incelediğimiz bu asır, tefsir problemleri açısından karizmatik bir yapı arz etmektedir. Bunlara İslamî yarı-siyasî yarı-dinî gruplar da eklenince tefsir alanında daha fazla problemli sahalar oluştu. Bu sosyal ve siyasal yapı içinde İmam Şafii, Cahiliye devri Arap kültürü, Mecusî kökenli Fars kültürü ve Yunan felsefesi ile beraber diğer siyasî-dinî mezheplere karşı yeni bir tefsir metodolojisi geliştirdi. Bu metodolojinin temel referansı Kur'an'nın kendisi idi. Bununla beraber Şafii, tefsirde Sünnet ve Arap diline de özel bir vurgu yaptı. Şafii, akıl yürütme yöntemlerinden kıyası benimsemiş, içtihadî tefsirde çok seslilikten yana olmuş, tekelci anlayıştan ise uzak durmuştur. Öte yandan Şafii, tefsirin dolayısıyla dinin siyasete alet edilmesine ve dünyalık elde etmede bir araç olarak kullanılmasına karşı çıkmıştır. Bu yüzden o, Kur'an tefsirinde savunmacı ve ihtiyatî yöntemler geliştirmiştir. Onun bu tavrının, tefsirde olumlu bir bakış açısının gelişmesine katkıları olduğu söylenebilir. Bundan dolayı onun metodolojisi, kendisinden sonra gelen yorumcu ve usulcüleri etkilemiştir demek mümkündür.
AL-SHAFİİ'S INTERPRETATİON METHODOLOGY IN THE POLİTİCAL STRUCTURE OF THE SECOND CENTURY This (doctorate) thesis was submitted to the Institute of the Social Sciences of the University of Marmara, İstanbul, 2001. Presenter: Gıyasettin Arslan. Superviser: Prof. Dr. İsmail Karaçam. There were little interpretation problems during the period of our Prophet. But it is not possible to say that the same things happened in the second century after Hijra. Because in the 2 nd century after Hijra, people from various races and religions became muslems. Those people had different types of habbits, beliefs and cultures. They didn't leave their religious habbits as soon as they changed their religions. For a long time they were under the influence of their old habbits and cultures while they were trying to interpreate the Koran.The Persian and Greek cultures were the most important ones. Those who tried to interprate the Koran didn't even know Arabic well that was the most important in this field. That's why the century I have been studying has been a different century in the part of interpretation. More problematic fields existed in the field of the interpretation when Islamic, policy and different ethnic groups consisted. In this social and the political situation, Al-Shafii developed a new interpretation paradigm against the ancient Arab paganist culture and Persian beliefs originating from Mazdaism and Greek Philosphy and other Islamic sects. The fundamental referance of Al-Shafii's methodology was the Koran itself. Apart from this Al-Shafii emphasised the importance of the Sunna (Hadith) and the Arabic language. Al-Shafii prefered analogy (qıyas) as a siystematic reasoning at his opinion interpretation methodology. He was for plural approaches in opinion interpretation and kept himself away from monopolity. Al-Shafii always used to be opposed to using the interpretation (or Religion) for the political aims. Because of this, he appropriated in commenting on the Koran defective and precautionary methods. This attitude of his gave a new positive perspective to the interpretation of Quran and affected the commentators and methodologists who came after him
AL-SHAFİİ'S INTERPRETATİON METHODOLOGY IN THE POLİTİCAL STRUCTURE OF THE SECOND CENTURY This (doctorate) thesis was submitted to the Institute of the Social Sciences of the University of Marmara, İstanbul, 2001. Presenter: Gıyasettin Arslan. Superviser: Prof. Dr. İsmail Karaçam. There were little interpretation problems during the period of our Prophet. But it is not possible to say that the same things happened in the second century after Hijra. Because in the 2 nd century after Hijra, people from various races and religions became muslems. Those people had different types of habbits, beliefs and cultures. They didn't leave their religious habbits as soon as they changed their religions. For a long time they were under the influence of their old habbits and cultures while they were trying to interpreate the Koran.The Persian and Greek cultures were the most important ones. Those who tried to interprate the Koran didn't even know Arabic well that was the most important in this field. That's why the century I have been studying has been a different century in the part of interpretation. More problematic fields existed in the field of the interpretation when Islamic, policy and different ethnic groups consisted. In this social and the political situation, Al-Shafii developed a new interpretation paradigm against the ancient Arab paganist culture and Persian beliefs originating from Mazdaism and Greek Philosphy and other Islamic sects. The fundamental referance of Al-Shafii's methodology was the Koran itself. Apart from this Al-Shafii emphasised the importance of the Sunna (Hadith) and the Arabic language. Al-Shafii prefered analogy (qıyas) as a siystematic reasoning at his opinion interpretation methodology. He was for plural approaches in opinion interpretation and kept himself away from monopolity. Al-Shafii always used to be opposed to using the interpretation (or Religion) for the political aims. Because of this, he appropriated in commenting on the Koran defective and precautionary methods. This attitude of his gave a new positive perspective to the interpretation of Quran and affected the commentators and methodologists who came after him