Some Considerations regarding the Issue of the Tafsır of the Qur’ān through the Qur’ān on the Axis of Ibn Taymiyya
Sevim GelgeçIbn Taymiyya (1263–1328), who adopted the Ahl al-Hadith paradigm, is the main reference point of many movements originating from salafı̄ and islāhı, argued that the original (Qur’ān and sunnah) should be preserved against the ̄ movements of Hurufism, Bāṭinism, and the sects that he regarded as ahl al-bid̒ ah-the deviant. He also argued that salaf— his expressed path for the first three generations—should be followed. He proposed that “the Qur’ān must be exegeted firstly with the Qur’ān, then with the sunnah, words of the ṣahāba, and the tābiūn, respectively.” He stated that it is ḥarām ̒ (unlawful) to exegete the Qur’ān with any additional judgment and believed that the decompose that existed during the late 13th and early 14th century would be achieved by adhering to the clean/pure understanding of religion and sticking to the fundamental/original sources of the first period (Hijrī first three century). The paper analyzes the period in which Ibn Taymiyya lived and examines the historical background of the aforementioned issue. Subsequently, it also discusses the motives that cause the Qur’ān’s tafsir with the systematized Qur’ān as well as a discussion on the effects and reflections of the tafsır of the Qur’ān through the Qur’ān.
İbn Teymiyye Ekseninde Kur’ân’ın Kur’ân’la Tefsiri Meselesine Dair Bazı Mülahazalar
Sevim GelgeçEhl-i hadis paradigmasını benimseyen ve günümüz selefî ve ıslah kökenli birçok hareket ve akımın temel referans noktası olan İbn Teymiyye (ö. 728/1328) kendi döneminde var olan Hurûfîlik, Bâtınîlik gibi akımlar ve sapkın-bid’at ehli kabul ettiği fırkalar karşısında aslın muhafaza edilmesi ve selef olarak nitelendirdiği ilk üç neslin yolunun izlenmesi gerektiğini savunmaktadır. O, Kur’ân’ın öncelikle Kur’ân’la, sonrasında sırasıyla sünnet, sahabe ve tâbiîn sözüyle tefsir edilmesi gerektiğini aksi halde reyle tefsirin haram olduğunu ileri sürmektedir. İbn Teymiyye kendi asrında var olan tefessühün, ilk dönemin temiz/saf din anlayışına ve temel/aslî kaynaklarına müracaat etmekle mümkün olacağına inanmıştır. Bu makalede, İbn Teymiyye’nin yaşadığı dönem incelenerek konunun tarihsel arka planı üzerinde durulacak ve Kur’ân’ın Kur’ân’la tefsirinin sistemleşmesine sebep olan saikler irdelenecektir. Daha sonra ise Kur’ân’ın Kur’ân’la tefsirinin çağdaş dönemdeki etki ve yansımaları ele alınacaktır.
Ibn Taymiyya (1263–1328), who adopted the Ahl al-Hadith paradigm, is the main reference point of many movements originating from salafı̄ and islāhı̄, argued that the original (Qur’ān and sunnah) should be preserved against the currents of Hurufism, Bāṭinism, and the sects that he regarded as ahl al-bid̒ ah-the deviant. He also argued that salaf—his expressed path for the first three generations—should be followed. He proposed that “the Qur’ān must be exegeted firstly with the Qur’ān, then with the sunnah, words of the ṣahāba, and the tābi̒ūn, respectively.” He stated that it is haram (unlawful) to exegete the Qur’ān with any additional judgment and believed that the decomposition that existed during the late 13th and early 14th century would be achieved by adhering to the clean/pure understanding of religion and sticking to the fundamental/original sources of the first period (Hijrī first three century). He then tried to challenge the period’s blind and imitative mentality by emphasizing the words (lafz ̣ ̣ ) of the Qur’ān. During that period, Bāṭinis traditionally made very unappropriate ta’wils (interpretations) to the verses of the Qur’ān and described them as al-bāṭin. Because of this situation, Ibn Taymiyya was concerned about the bringing the subjective ideas into religion, attributing excessive metaphorical meanings far from those apparent to naṣṣ, and the increasing esoteric (bāṭin) interpretations that he believed to contradict the verses of the Qur’ān. He believed that boundaries should be set and the path of the salaf al-ṣāliḥı̄n should be followed to prevent such interpretations. He then attempted to produce answers and protect the word of the divine kalām. Thereby Ibn Taymiyya seems to systematize the method of tafsir of the Qur’ān through the Qur’ān, based on the principle of loyalty to the Qur’ān, Sunnah, and salaf creed to minimize the personal disposition and intervention of the interpreter. For him, tafsir reveals the meaning that was previously understood. However, if the tafsir of the Qur’ān through the Qur’ān is not undertaken within the framework of a method, it is open to subjectivity. In this case, the scholar’s own scientific knowledge, presupposition based on madhhab, and ideology were influential, thus, not guaranteeing the objectivity of the meaning that he established between the verses. It is possible to say that Ibn Taymiyya’s belief about that the decompose that existed during his century would be possible by adhering to the clean/pure understanding of religion and sticking to the fundamental/original sources of the first period, and calling for a return to the Qur’ān and Sunnah by proposing to understand the Qur’ān through the the Qur’ān -although this stance appears to be innocent and appropriate- has led to the absolutization of the earliest interpretations of Islam as fixed entities. Given its lack of methodology, Ibn Taymiyya’s method of interpretation—with the aim of avoiding superstitious influences—has caused extreme interpretations, both in the past (Ismāilı̄, Bāṭinı̄ ta’wils) and the present (ta’wils of the Qur’āniyyūn school). The verses were interpreted with madhhabı̄ presupposition while mounting an argument against the opponents. The another aim of Ibn Taymiyya is protecting the main structure of Islam against external impacts. Both internal disturbances (division of political power, weakening of military strength, deterioration of unity and solidarity) and external attacks (Crusaders and Mongols) compelled him to unite Muslims around the same creed and target, uplifting jihad to prominence against enemy attacks and developing a theology of resistance. This paper analyzes Ibn Taymiyya’s period and emphasizes the historical background of the subject as well as his motives that led to the aforementioned systematization. Finally, it discusses the effects and reflections of the tafsı̄r of the Qur’ān through the Qur’ān.
