The Negation of the Holiness of the Quranic Discourse at Naṣr Ḥāmid Abū Zayd: A Critical Study

Abdülkerim Soliman

Article Details

The Negation of the Holiness of the Quranic Discourse at Naṣr Ḥāmid Abū Zayd: A Critical Study

Authors:

Abdülkerim Soliman

Publisher:

Tokat Gaziosmanpasa University

Main Topics:

Din Araştırmaları

Journal:

Tokat İlmiyat Dergisi Vol.11 Issue 1, pp.115-142

Document Type:

Article

Publication Date:

6/2023

Document Language:

Arabic

Document ID (Org No.):

2001292552

pISSN:

2717-610X

Keywords:

Abstract:

 The modern readings that dealt with the Qurānic text are divided into two directions: a trend that adopts moderation in dealing with it and deals with the Holy Qurān in the way it should be with it, and a trend that adopts Western modernist approaches to reading the Holy Qurān, which does not see the Qurān as anything but a linguistic text, linked to culture. As for the first direction, each study is specialized in discussing an issue related to the Qurānic discourse, some of which deal with the cognitive advancement in the Quran discourse, and some of them discuss the Quran discourse through the relationship of the text to the context, and some of them revolve around the aesthetics of the discourse in the Holy Qurānic, and some of them deal with the discourse Stories in the Holy Quran. Arab secular writers have been busy studying the Qurānic textdiscourse, and their interests have expanded to form a special approach and a different approach to reading the Qurānic text. Where they intensively studied the stages of the formation of the Qurānic text, starting with the revelation stage in which the Qurān was revealed separately to the Holy Prophet, and passing through the oral reception stage in which the Holy Prophet transmitted the Qurānic to his companions, and then the stage of written codification in which the Qurān was codified It was collected in well-known companions, up to the interpretation stage in which some scholars began the systematic interpretation of the Qurān. In the last quarter of the twentieth century a group of Arab thinkers influenced by Western philosophy and its modernist approaches to analyzing linguistic texts and who tried to apply these approaches in analyzing the Qurānic text as a linguistic text linked to the common culture at the time of its revelation trying to remove the sanctity imposed by the ancients in dealing with The Qurān is read and studied and Naṣr Ḥāmid Abū Zayd is considered one of the most prominent Arab thinkers who adopted this approach. His writings gained fame and influence as a result of his scientific specialization in Islamic studies the depth of his writings and his use of heritage sources in his writings in addition to his modernist approaches. The aim of this study is to read the attempts of Naṣr Ḥāmid Abū Zayd to negate holiness from the Qurānic discourse, and to present his methodological procedures with the analysis and criticism of these procedures through the critical method. The Qurānic text is a cultural product, presenting the meaning of the word according to its meaning, the transition in understanding the Qurān from the authority of the text and heritage to the authority of the recipient, and Naṣr Abū Zayds position on the issue of miraculousness. And the methods of Western thought, especially the Marxist and historical doctrine, in the study of the Qurānic discourse and its related revelations and prophecies. The study reached a set of results, including the following: 1. Naṣr Abū Zayds tendency to employ the experimental rational approach in the study of the Quranic discourse and its related revelations and prophecy. 2 As a result of Naṣr Abū Zayds employment of the experimental rational approach, Abū Zayds denied the revelation and limited the Qurān to the history of its formation, so that it can be said that the Qurānic text stands at the time of its first formation and on the first events that formed it, which reduces the importance of relying on the Qurānic discourse in our current life. It makes the Quranic text merely a historical book specific to a specific time, events, and culture. 3. Abū Zayd relied on some Western linguistic approaches that are compatible with his call and help him achieve his goals, such as the reception approach, through which he tried to deny the importance of holiness in linking the Qurān to its owner - the Almighty - and called for the necessity of linking it to its recipients, to transfer the authority of the text from its place  God to its recipient man, so that man is the author and owner of the text. 4. As a result of Naṣr Abū Zayds employment of the experimental rational approach, Abū Zayds denied the revelation and limited the Qurān to the history of its formation, so that it can be said that the Qurānic text stands at the time of its first formation and on the first events that formed it, which reduces the importance of relying on the Qurānic discourse in our current life. It makes the Qurānic text merely a historical book specific to a specific time, events, and culture.

 The modern readings that dealt with the Qurānic text are divided into two directions: a trend that adopts moderation in dealing with it and deals with the Holy Qurān in the way it should be with it, and a trend that adopts Western modernist approaches to reading the Holy Qurān, which does not see the Qurān as anything but a linguistic text, linked to culture. As for the first direction, each study is specialized in discussing an issue related to the Qurānic discourse, some of which deal with the cognitive advancement in the Quran discourse, and some of them discuss the Quran discourse through the relationship of the text to the context, and some of them revolve around the aesthetics of the discourse in the Holy Qurānic, and some of them deal with the discourse Stories in the Holy Quran. Arab secular writers have been busy studying the Qurānic textdiscourse, and their interests have expanded to form a special approach and a different approach to reading the Qurānic text. Where they intensively studied the stages of the formation of the Qurānic text, starting with the revelation stage in which the Qurān was revealed separately to the Holy Prophet, and passing through the oral reception stage in which the Holy Prophet transmitted the Qurānic to his companions, and then the stage of written codification in which the Qurān was codified It was collected in well-known companions, up to the interpretation stage in which some scholars began the systematic interpretation of the Qurān. In the last quarter of the twentieth century a group of Arab thinkers influenced by Western philosophy and its modernist approaches to analyzing linguistic texts and who tried to apply these approaches in analyzing the Qurānic text as a linguistic text linked to the common culture at the time of its revelation trying to remove the sanctity imposed by the ancients in dealing with The Qurān is read and studied and Naṣr Ḥāmid Abū Zayd is considered one of the most prominent Arab thinkers who adopted this approach. His writings gained fame and influence as a result of his scientific specialization in Islamic studies the depth of his writings and his use of heritage sources in his writings in addition to his modernist approaches. The aim of this study is to read the attempts of Naṣr Ḥāmid Abū Zayd to negate holiness from the Qurānic discourse, and to present his methodological procedures with the analysis and criticism of these procedures through the critical method. The Qurānic text is a cultural product, presenting the meaning of the word according to its meaning, the transition in understanding the Qurān from the authority of the text and heritage to the authority of the recipient, and Naṣr Abū Zayds position on the issue of miraculousness. And the methods of Western thought, especially the Marxist and historical doctrine, in the study of the Qurānic discourse and its related revelations and prophecies. The study reached a set of results, including the following: 1. Naṣr Abū Zayds tendency to employ the experimental rational approach in the study of the Quranic discourse and its related revelations and prophecy. 2 As a result of Naṣr Abū Zayds employment of the experimental rational approach, Abū Zayds denied the revelation and limited the Qurān to the history of its formation, so that it can be said that the Qurānic text stands at the time of its first formation and on the first events that formed it, which reduces the importance of relying on the Qurānic discourse in our current life. It makes the Quranic text merely a historical book specific to a specific time, events, and culture. 3. Abū Zayd relied on some Western linguistic approaches that are compatible with his call and help him achieve his goals, such as the reception approach, through which he tried to deny the importance of holiness in linking the Qurān to its owner - the Almighty - and called for the necessity of linking it to its recipients, to transfer the authority of the text from its place  God to its recipient man, so that man is the author and owner of the text. 4. As a result of Naṣr Abū Zayds employment of the experimental rational approach, Abū Zayds denied the revelation and limited the Qurān to the history of its formation, so that it can be said that the Qurānic text stands at the time of its first formation and on the first events that formed it, which reduces the importance of relying on the Qurānic discourse in our current life. It makes the Qurānic text merely a historical book specific to a specific time, events, and culture.

 The modern readings that dealt with the Qurānic text are divided into two directions: a trend that adopts moderation in dealing with it and deals with the Holy Qurān in the way it should be with it, and a trend that adopts Western modernist approaches to reading the Holy Qurān, which does not see the Qurān as anything but a linguistic text, linked to culture. As for the first direction, each study is specialized in discussing an issue related to the Qurānic discourse, some of which deal with the cognitive advancement in the Quran discourse, and some of them discuss the Quran discourse through the relationship of the text to the context, and some of them revolve around the aesthetics of the discourse in the Holy Qurānic, and some of them deal with the discourse Stories in the Holy Quran. Arab secular writers have been busy studying the Qurānic textdiscourse, and their interests have expanded to form a special approach and a different approach to reading the Qurānic text. Where they intensively studied the stages of the formation of the Qurānic text, starting with the revelation stage in which the Qurān was revealed separately to the Holy Prophet, and passing through the oral reception stage in which the Holy Prophet transmitted the Qurānic to his companions, and then the stage of written codification in which the Qurān was codified It was collected in well-known companions, up to the interpretation stage in which some scholars began the systematic interpretation of the Qurān. In the last quarter of the twentieth century a group of Arab thinkers influenced by Western philosophy and its modernist approaches to analyzing linguistic texts and who tried to apply these approaches in analyzing the Qurānic text as a linguistic text linked to the common culture at the time of its revelation trying to remove the sanctity imposed by the ancients in dealing with The Qurān is read and studied and Naṣr Ḥāmid Abū Zayd is considered one of the most prominent Arab thinkers who adopted this approach. His writings gained fame and influence as a result of his scientific specialization in Islamic studies the depth of his writings and his use of heritage sources in his writings in addition to his modernist approaches. The aim of this study is to read the attempts of Naṣr Ḥāmid Abū Zayd to negate holiness from the Qurānic discourse, and to present his methodological procedures with the analysis and criticism of these procedures through the critical method. The Qurānic text is a cultural product, presenting the meaning of the word according to its meaning, the transition in understanding the Qurān from the authority of the text and heritage to the authority of the recipient, and Naṣr Abū Zayds position on the issue of miraculousness. And the methods of Western thought, especially the Marxist and historical doctrine, in the study of the Qurānic discourse and its related revelations and prophecies. The study reached a set of results, including the following: 1. Naṣr Abū Zayds tendency to employ the experimental rational approach in the study of the Quranic discourse and its related revelations and prophecy. 2 As a result of Naṣr Abū Zayds employment of the experimental rational approach, Abū Zayds denied the revelation and limited the Qurān to the history of its formation, so that it can be said that the Qurānic text stands at the time of its first formation and on the first events that formed it, which reduces the importance of relying on the Qurānic discourse in our current life. It makes the Quranic text merely a historical book specific to a specific time, events, and culture. 3. Abū Zayd relied on some Western linguistic approaches that are compatible with his call and help him achieve his goals, such as the reception approach, through which he tried to deny the importance of holiness in linking the Qurān to its owner - the Almighty - and called for the necessity of linking it to its recipients, to transfer the authority of the text from its place  God to its recipient man, so that man is the author and owner of the text. 4. As a result of Naṣr Abū Zayds employment of the experimental rational approach, Abū Zayds denied the revelation and limited the Qurān to the history of its formation, so that it can be said that the Qurānic text stands at the time of its first formation and on the first events that formed it, which reduces the importance of relying on the Qurānic discourse in our current life. It makes the Qurānic text merely a historical book specific to a specific time, events, and culture.

 Kuran metnini ele alan modern okumalar iki bakış açısına sahiptir: Biri, Kuran metnini ele alırken itidalli bir yol tutmayı benimseyen ve Kuran-ı Kerimi olması gerektiği gibi ele alan eğilim, diğeri ise Kuran-ı Kerimi okurken modernist Batılı metotları benimseyen ve Kuranı sadece bir kültürle bağlantılı dilsel bir metin olarak gören eğilimdir. Birinci eğilimde, Kuranda herhangi bir konuyu tartışan her bir araştırma Kuranı hitapla ilişkilidir. Bunların bir kısmı Kuranı hitapta marifete dair ilerlemeyi ele alırken, bir kısmı Kuranı hitabı, metnin bağlamla ilişkisi üzerinden tartışır. Yine bazıları Kuran-ı Kerimde hitabın estetiği etrafında dönüp dururken, bazıları da Kuranı Kerimdeki kıssalara ait hitaba değinir. Seküler yazarlar tarafından temsil edilen ikinci eğilime gelince, bu eğilimin Arap sekülerist takipçileri, Kuranı hitabımetni incelediler. Bu insanlar, Kuran metnini okumada özel bir eğilim oluşturmak ve farklı bir yöntem ortaya koymak için gayret etmişlerdir. Çalışmalarında Kuran metnini incelemekle ve ayetlerinin yorumlanmasıyla yetinmediler, bunun ötesine geçerek Kuran metninin tarihsel ve kültürel olarak şekillendiği ortamlar hakkında konuştular. Nitekim Kuranın Hz. Peygambere parça parça indirildiği vahiy aşamasından başlayarak Kuran metninin teşekkül ettiği bütün aşamaları yoğun bir şekilde incelediler. Bu bağlamda Hz. Peygamberin Kuranı ashabına naklettiği sözlü telakki aşamasını, ardından Kuranın yazıya geçirildiği ve Mushaflarda bir araya getirildiği yazılı tedvin merhalesini, son olarak da bazı âlimlerin Kuranı sistematik olarak yorumlamaya başladığı tefsir aşamasını incelediler. Yirminci yüzyılın son çeyreğinde, dilbilimsel metinlerin analizi konusunda Batı felsefesinden ve onun modernist yaklaşımlarından etkilenen bir grup Arap düşünürü ortaya çıktı. Bu düşünürler, Kuranın vahyedildiği dönemde yaygın olan kültürle irtibatlı bir şekilde, dilbilimsel bir metin olması yönüyle Kuran metninin tahlilinde bu metotları tatbik etmeye çalıştılar. Bunu yapmaktaki amaçları, Kuranı okurken veya incelerken kadim âlimlerin atfettikleri kutsiyeti ortadan kaldırmaktı. Nasr Hamid Ebu Zeyd, bu yaklaşımı benimseyen en önde gelen Arap düşünürlerinden biri kabul edilmektedir. İslami araştırmalardaki bilimsel uzmanlığı, yazılarındaki derinlik, modernist yaklaşımlarına ek olarak eserlerinde kültürel kaynaklara başvurması, eserlerinin meşhur ve etkili olmasını sağlamıştır. Bu çalışma, Nasr Hamid Ebu Zeydin Kuranî hitabın kutsallığını inkâr etme girişimlerini okumayı ve onun metodolojik icraatlarını eleştirel bir yöntemle analiz ve tenkit etmeyi amaçlamaktadır. Çalışma bir giriş ve altı bölümden oluşmaktadır. Bunlar; Vahyin hayali olduğu iddiası, Kuran metninin tarihsel olduğu iddiası, Kuran metninin kültürel bir ürün olduğu iddiası, lafzın maksadının manasının önüne geçirilmesi, Kuranı anlamada metnin ve kültürün hâkimiyetini bırakıp alıcının hakimiyetine geçiş ve Nasr Hamid Ebu Zeydin mucizeler konusundaki tutumu. Çalışma, bir dizi neticeye ulaşmıştır. Bunlardan bazıları şöyledir: 1. Nasr Ebu Zeyd, tecrübi akılcı yöntemi, Kuranı hitap ve onunla yakından ilgili olan vahiy ve nübüvvet incelemelerinde kullanma eğilimi göstermiştir. 2. Nasr Ebu Zeydin tecrübi akılcı yöntemi kullanması, onun vahyi inkâr etmesini ve Kuranın, teşekkül ettiği tarihi dönemle sınırlandırılmasını netice vermiştir. Böylece Kuran metninin, teşekkül ettiği ilk oluşum zamanında durduğu ve onu oluşturan ilk olaylarla sınırlı kaldığı söylenebilir. Bu da hâlihazırda hayatımızda, Kuranî hitaba itimat etmenin önemini azaltır ve Kuran metnini sadece belirli bir zaman, olay ve kültüre has tarihi bir kitap yapar. 3. Ebu Zeyd, yapmış olduğu çağrısıyla uyumlu olan ve hedeflerine ulaşmasına yardımcı olan, telakki alıcı metodu gibi bazı Batılı dilbilimsel yaklaşımlara dayandı. Bu metot sayesinde Kuranın, sahibi olan Allah u Teâlâ ile irtibatlandırılmasının kutsiyetini inkâr etmeye çalışmış ve Kuranı, alıcısı ile irtibatlandırmanın zaruri olduğunu dile getirmiştir. Böylece metnin hâkimiyetini onu indirenden Allah u Teâlâdan alıp onu telakki edecek olan insana alıcıya nakletmek istemiştir. Böylelikle insan metnin sahibi ve maliki olacaktır. 4. Ebu Zeyd, Kuranın kutsallığını inkâr eden konumunu pekiştirirken, Batı felsefesi ile modernist eleştirel yaklaşımlara dayanmış, bunun yanı sıra bazı kadim İslami mezheplere, özellikle de Mutezileye ve Batınîyeye de itimat etmiştir. Onu, Mutezilîler gibi, Kuranın icazı meselesini inkâr ettiğini görüyoruz. Aynı şekilde lafızların zahiri manalarını bırakıp, yapılan tevili haklı çıkaracak herhangi bir karine olmaksızın, gizli ve batini delaletlerinin araştırılması gerektiği konusunda ısrar ettiğini de görüyoruz.

Article Details

The Negation of the Holiness of the Quranic Discourse at Naṣr Ḥāmid Abū Zayd: A Critical Study

Authors:

Abdülkerim Soliman

Publisher:

Tokat Gaziosmanpasa University

Main Topics:

Din Araştırmaları

Journal:

Tokat İlmiyat Dergisi Vol.11 Issue 1, pp.115-142

Document Type:

Article

Publication Date:

6/2023

Document Language:

Arabic

Document ID (Org No.):

2001292552

pISSN:

2717-610X

Arabic Language and Eloquence، the Qur’ān ،discourse، holiness، Naṣr Abū Zayd’s ، Critical.Arap Dili ve Belagati

Kur’an

Hitap

Kutsallık

Nasr Hâmid Ebû Zeyd

Eleştiri.

Issues

Article Details

The Negation of the Holiness of the Quranic Discourse at Naṣr Ḥāmid Abū Zayd: A Critical Study

Authors: Abdülkerim Soliman

Publisher: Tokat Gaziosmanpasa University

Main Topics: Din Araştırmaları

Journal: Tokat İlmiyat Dergisi Vol.11 Issue 1, pp.115-142

Document Type: Article

Publication Date: 6/2023

Document Language: Arabic

Document ID (Org No.): 2001292552

pISSN: 2717-610X

Arabic Language and Eloquence، the Qur’ān ،discourse، holiness، Naṣr Abū Zayd’s ، Critical.Arap Dili ve Belagati

Kur’an

Hitap

Kutsallık

Nasr Hâmid Ebû Zeyd

Eleştiri.

Issues

Authors:

Abdülkerim Soliman

Publisher:

Tokat Gaziosmanpasa University

Main Topics:

Din Araştırmaları

Journal:

Tokat İlmiyat Dergisi Vol.11 Issue 1, pp.115-142

Document Type:

Article

Publication Date:

6/2023

Document Language:

Arabic

Document ID (Org No.):

2001292552

pISSN:

2717-610X