REFERENCES TO AL-QUSHAYRI IN ET-TEYSÎR Fİ’T-TEFSÎR BY UMAR AL-NASAFI

Ahmet Nair

Article Details

REFERENCES TO AL-QUSHAYRI IN ET-TEYSÎR Fİ’T-TEFSÎR BY UMAR AL-NASAFI

Authors:

Ahmet Nair

Publisher:

Inonu University

Main Topics:

Din Araştırmaları

Journal:

Mesned İlahiyat Araştırmaları Dergisi Vol.14 Issue 1, pp.21-41

Document Type:

Article

Publication Date:

6/2023

Document Language:

Turkish

Document ID (Org No.):

2001295118

pISSN:

2667-7075

Keywords:

Abstract:

 Since their inception, every discipline has had a point of emphasis in their tafsir of the Quran. While faqihs, Kalam scholars, and Islamic philosophers interpreted the Quran intellectually, representa-tives of Sufism chose to interpret the Quran intuitively and emotionally. According to the mutasawwif, the ayahs of the Quran possess meanings that may be comprehended by anybody, as well as secrets that are revealed only to those whose nafs is disciplined and soul purified. These interpretations, which provide a secondary meaning aside from the apparent meanings of Quranic ayahs, are referred to as ishari tafsir. Al-Qushayri, who followed in the footsteps of his mentor al-Sulami, is among those who produced tafsir in this script. The aim of al-Qushayri, who wrote the tafsir titled Lataif al-isharat, was to situate the interpretations of the Sufis, which seemed to be contradictory to the Shariah, within the framework of the Ahl as-Sunnah. The fact that the large majority of these interpretations did not conflict with the aspects of sharia placed privilege on his tafsir and caused it to receive more good reception and popularity compared to its equals. The objective of individuals with this comprehension is to purify themselves from everything in existence other than Allah, as they are a mere shadow, and to succumb into Allah, the true entity. Through this method he introduced, al-Qushayri set an example for certain scholars who followed the same path after him. Umar al-Nasafi, one of the interpreters, jurists and narrators of the Qarakhanid period, wrote the work titled at-Taysir fit-Tafsir by combining the methods of riwaya and diraya. Al-Nasafi enriched his tafsir with quotations from mufassirs such as Muqatil, Tabari, al-Farra, Zajjaj, and Salabi. He made ishari references originating from Māturīdī, who followed a Hanafist direction, in apostrophic sub-jects, and from al-Qushayri on subjects related to sufism. It is observed that these narrations are focused on the acts of Allah, His dispositions over His servants, the characteristics of individuals and mumins in the Quran, and ayahs related to iman, ikhlas, ihsan and Istiqamah. Furthermore, commands and parables on ibadah and ahkam, ayahs concerning the Prophet Muhammad PBUH, and praised and condemned behaviors are among the other topics that are narrated. Al-Nasafi mostly excluded his personal views from the interpretations he conveyed from al-Qushayri. He must have transmitted these ishari interpretations in his tafsir in order to promote Islam, which had recently begun to spread, to the locals within the framework of the Hanafi-Māturīdī creed and the tolerance of Sufism. In the present study, Lataif al-isharat and at-Taysir fit-Tafsir are discussed in general terms, examples of ayahs related to the acts of Allah, His commands to people, and the ayahs related to iman, İslam, ikhlas, ihsan and Istiqamah emphasized by the Sufis are compiled and the ishari tafsir approach in the two works is analyzed. Additionally, al-Nasafis comments on the parables narrated in the Quran as examples for people, especially the prophets, and the commen-taries of al-Qushayri on the ishari tafsir of certain muqatta letters are discussed. The ishari quotes that Nesefî systematically made mostly from Kuseyrîs Letâiful-işârât constitute the subject of this study. Our aim is to reveal the ishari dimension of Nasafî tafsir, which has been handled from other angles, as far as we can see, and to bring the Kuseyri influence in the work to the attention of scientific circles. One of the motives that guided us here was to turn to the verses about the concepts that the Quran uses to build a believer. At the same time, since the main purpose of the discipline of Sufism is to raise virtuous individuals who have good morals and are aware of their responsibility to both their creator and the beings around them, we have preferred the verses in this manner more. Since the tafsir of Nasafi contains very intense ishari transfers, we generally have had to be content with a few sample sentences in order to reduce the repetitions in the interpretations we identified. It has been concluded that al-Qushayri, who approached the ayahs in his tafsir with the idea of fana fillah, influenced al-Nasafi to a great extent with his interpretations.

 Nüzûlünden itibaren Kurân-ı Kerim tefsirinde her disiplinin ağırlık verdiği bir boyut vardır. Fakihler, Kelâm bilginleri ve İslâm filozofları Kurânı entelektüel bir yaklaşımla tefsir ederken, Tasavvuf ehlinin temsilcileri ise Kurânı sezgisel ve duygusal bir yaklaşımla tefsir etmeyi tercih etmişlerdir. Mutasavvıflara göre, Kurân ayetlerinin herkes tarafından anlaşılan anlamları olduğu gibi yalnızca nefsini terbiye edip ruhunu arındıranlara açılan sırları da vardır. Kurân ayetlerinin zahir anlamlarının dışında ikincil anlam olarak ortaya konulan bu yorumlara işârî tefsir denilir. Bu karakterde tefsir yazanlardan biri de hocası Sülemî ö. 4121021nin izinden giden Kuşeyrî ö. 4651072dir. Letâiful-işârât adlı tefsiri yazan Kuşeyrînin amacı, tasavvuf erbabının şeriatın zahirine aykırı görünen sûfî yorumlarını ehl-i sünnet çerçevesi içine oturtmaktır. Bu yorumların büyük çoğunluğunun şeriatın zahirine aykırılık içermemesi, onun tefsirini ayrıcalıklı kılmış ve emsallerine göre daha çok hüsnü kabul görüp yaygınlaşmasını sağlamıştır. Tasavvufî tefsir yazanların amacı, kâinatta Allahtan başka her şey bir gölge olduğu için, kendilerini onlardan arındırmak ve hakîki varlık olan Allahta yok olmaktır. Bu hedefe ulaşabilmek için kendi nefsi de dahil aile, çoluk-çocuk her şeyden vazgeçmek gerekir. Kuşeyrî, başlattığı bu metotla kendisinden sonra aynı yolu izleyen kimi alimlere de örnek olmuştur. Karahanlılar döneminin müfessir, fakih, muhaddislerinden olan Ömer en-Nesefî de rivayet ve dirayet metotlarını birleştirerek et-Teysîr fit-tefsîr adlı eserini kaleme almıştır. Nesefî, tefsirini Mukatil, Ferrâ, Taberî, Zeccâc ve Sâlebî gibi müfessirlerden yaptığı alıntılarla zenginleştir-miştir. Kelâmî meselelerde Hanefî çizgiyi takip eden Mâtüridîden, tasavvufî konularda ise Kuşeyrîden işârî nakillerde bulunmuştur. Bu nakillerin Allahın fiilleri, kulları üzerindeki tasarrufları, Kurânda insanların ve müminlerin özellikleri, iman, ihsan, ihlas ve istikâmetle ilgili ayetlerde yoğunlaştığı görülmektedir. Ayrıca ibadet ve ahkâma dair buyruklar, kıssalar, Hz. Muhammede a.s. yönelik ayetler, övülen ve yerilen davranışlar aktarılan diğer konular arasındadır. Nesefî, Kuşeyrîden aktardığı yorumlara çoğunlukla kendi düşüncelerini eklememiştir. Hanefî-Mâtüridî itikadı çerçevesinde ve tasavvufun hoşgörüsüyle bulunduğu coğrafyada yeni yayılmaya başlayan İslâm dinini yöre halkına sevdirmek için tefsirinde bu işârî, sûfî ve zühde dayalı yorumları nakletmiş olmalıdır. Bu çalışmada Letâiful-işârât ve et-Teysîr fit-tefsîrden genel hatlarıyla bahsedilmiş, Allah Teâlânın fiilleri, insanlardan yapmasını istediği emirler ve tasavvuf erbabının üzerinde daha fazla durduğu iman, İslâm, ihlas, ihsan ve istikâmet ile ilgili âyetlerden örnekler seçilerek iki eserdeki işâri tefsir yaklaşımı incelenmiştir. Ayrıca peygamberler başta olmak üzere Kurânda insanlara örnek olarak anlatılan kıssalar ve bazı mukatta harflerinin İşârî tefsirine dair Nesefînin Kuşeyrîden aktardığı yorumlara yer verilmiştir. Nesefînin sistematik olarak daha çok Kuşeyrînin Letâiful-işârâtından yaptığı işârî alıntılar bu çalışmanın konusunu oluşturmaktadır. Amacımız başka açılardan ele alınan Nesefî tefsirinin görebildiğimiz kadarıyla henüz değinilmemiş işârî boyutunu ortaya koymak ve eserdeki Kuşeyrî etkisini ilim çevrelerinin dikkatlerine sunmaktır. İncelemek için tefsirden örnek olarak seçtiğimiz ayetlerin, Kurânda en çok değinilen konulardan olmasına dikkat etmeye çalıştık. Aynı zamanda tasavvuf disiplininin temel amacının, güzel ahlâk sahibi hem yaratıcısına hem de çevresindeki varlıklara karşı sorumluluğunun bilincinde olan erdemli bireyler yetiştirmek olduğu için bu minvaldeki ayetleri daha çok tercih ettik. Nesefînin tefsiri oldukça yoğun işârî nakilleri içerdiğinden tespit ettiğimiz yorumlardaki tekrarları azaltmak için genellikle örnek birkaç cümle ile yetinmek durumunda kaldık. Tefsirinde âyetleri fenâ fillah düşüncesiyle ele alan Kuşeyrînin yorumlarıyla Nesefîyi çok büyük oranda etkilediği kanaatine varılmıştır.

 Since their inception, every discipline has had a point of emphasis in their tafsir of the Quran. While faqihs, Kalam scholars, and Islamic philosophers interpreted the Quran intellectually, representa-tives of Sufism chose to interpret the Quran intuitively and emotionally. According to the mutasawwif, the ayahs of the Quran possess meanings that may be comprehended by anybody, as well as secrets that are revealed only to those whose nafs is disciplined and soul purified. These interpretations, which provide a secondary meaning aside from the apparent meanings of Quranic ayahs, are referred to as ishari tafsir. Al-Qushayri, who followed in the footsteps of his mentor al-Sulami, is among those who produced tafsir in this script. The aim of al-Qushayri, who wrote the tafsir titled Lataif al-isharat, was to situate the interpretations of the Sufis, which seemed to be contradictory to the Shariah, within the framework of the Ahl as-Sunnah. The fact that the large majority of these interpretations did not conflict with the aspects of sharia placed privilege on his tafsir and caused it to receive more good reception and popularity compared to its equals. The objective of individuals with this comprehension is to purify themselves from everything in existence other than Allah, as they are a mere shadow, and to succumb into Allah, the true entity. Through this method he introduced, al-Qushayri set an example for certain scholars who followed the same path after him. Umar al-Nasafi, one of the interpreters, jurists and narrators of the Qarakhanid period, wrote the work titled at-Taysir fit-Tafsir by combining the methods of riwaya and diraya. Al-Nasafi enriched his tafsir with quotations from mufassirs such as Muqatil, Tabari, al-Farra, Zajjaj, and Salabi. He made ishari references originating from Māturīdī, who followed a Hanafist direction, in apostrophic sub-jects, and from al-Qushayri on subjects related to sufism. It is observed that these narrations are focused on the acts of Allah, His dispositions over His servants, the characteristics of individuals and mumins in the Quran, and ayahs related to iman, ikhlas, ihsan and Istiqamah. Furthermore, commands and parables on ibadah and ahkam, ayahs concerning the Prophet Muhammad PBUH, and praised and condemned behaviors are among the other topics that are narrated. Al-Nasafi mostly excluded his personal views from the interpretations he conveyed from al-Qushayri. He must have transmitted these ishari interpretations in his tafsir in order to promote Islam, which had recently begun to spread, to the locals within the framework of the Hanafi-Māturīdī creed and the tolerance of Sufism. In the present study, Lataif al-isharat and at-Taysir fit-Tafsir are discussed in general terms, examples of ayahs related to the acts of Allah, His commands to people, and the ayahs related to iman, İslam, ikhlas, ihsan and Istiqamah emphasized by the Sufis are compiled and the ishari tafsir approach in the two works is analyzed. Additionally, al-Nasafis comments on the parables narrated in the Quran as examples for people, especially the prophets, and the commen-taries of al-Qushayri on the ishari tafsir of certain muqatta letters are discussed. The ishari quotes that Nesefî systematically made mostly from Kuseyrîs Letâiful-işârât constitute the subject of this study. Our aim is to reveal the ishari dimension of Nasafî tafsir, which has been handled from other angles, as far as we can see, and to bring the Kuseyri influence in the work to the attention of scientific circles. One of the motives that guided us here was to turn to the verses about the concepts that the Quran uses to build a believer. At the same time, since the main purpose of the discipline of Sufism is to raise virtuous individuals who have good morals and are aware of their responsibility to both their creator and the beings around them, we have preferred the verses in this manner more. Since the tafsir of Nasafi contains very intense ishari transfers, we generally have had to be content with a few sample sentences in order to reduce the repetitions in the interpretations we identified. It has been concluded that al-Qushayri, who approached the ayahs in his tafsir with the idea of fana fillah, influenced al-Nasafi to a great extent with his interpretations.

 Since their inception, every discipline has had a point of emphasis in their tafsir of the Quran. While faqihs, Kalam scholars, and Islamic philosophers interpreted the Quran intellectually, representa-tives of Sufism chose to interpret the Quran intuitively and emotionally. According to the mutasawwif, the ayahs of the Quran possess meanings that may be comprehended by anybody, as well as secrets that are revealed only to those whose nafs is disciplined and soul purified. These interpretations, which provide a secondary meaning aside from the apparent meanings of Quranic ayahs, are referred to as ishari tafsir. Al-Qushayri, who followed in the footsteps of his mentor al-Sulami, is among those who produced tafsir in this script. The aim of al-Qushayri, who wrote the tafsir titled Lataif al-isharat, was to situate the interpretations of the Sufis, which seemed to be contradictory to the Shariah, within the framework of the Ahl as-Sunnah. The fact that the large majority of these interpretations did not conflict with the aspects of sharia placed privilege on his tafsir and caused it to receive more good reception and popularity compared to its equals. The objective of individuals with this comprehension is to purify themselves from everything in existence other than Allah, as they are a mere shadow, and to succumb into Allah, the true entity. Through this method he introduced, al-Qushayri set an example for certain scholars who followed the same path after him. Umar al-Nasafi, one of the interpreters, jurists and narrators of the Qarakhanid period, wrote the work titled at-Taysir fit-Tafsir by combining the methods of riwaya and diraya. Al-Nasafi enriched his tafsir with quotations from mufassirs such as Muqatil, Tabari, al-Farra, Zajjaj, and Salabi. He made ishari references originating from Māturīdī, who followed a Hanafist direction, in apostrophic sub-jects, and from al-Qushayri on subjects related to sufism. It is observed that these narrations are focused on the acts of Allah, His dispositions over His servants, the characteristics of individuals and mumins in the Quran, and ayahs related to iman, ikhlas, ihsan and Istiqamah. Furthermore, commands and parables on ibadah and ahkam, ayahs concerning the Prophet Muhammad PBUH, and praised and condemned behaviors are among the other topics that are narrated. Al-Nasafi mostly excluded his personal views from the interpretations he conveyed from al-Qushayri. He must have transmitted these ishari interpretations in his tafsir in order to promote Islam, which had recently begun to spread, to the locals within the framework of the Hanafi-Māturīdī creed and the tolerance of Sufism. In the present study, Lataif al-isharat and at-Taysir fit-Tafsir are discussed in general terms, examples of ayahs related to the acts of Allah, His commands to people, and the ayahs related to iman, İslam, ikhlas, ihsan and Istiqamah emphasized by the Sufis are compiled and the ishari tafsir approach in the two works is analyzed. Additionally, al-Nasafis comments on the parables narrated in the Quran as examples for people, especially the prophets, and the commen-taries of al-Qushayri on the ishari tafsir of certain muqatta letters are discussed. The ishari quotes that Nesefî systematically made mostly from Kuseyrîs Letâiful-işârât constitute the subject of this study. Our aim is to reveal the ishari dimension of Nasafî tafsir, which has been handled from other angles, as far as we can see, and to bring the Kuseyri influence in the work to the attention of scientific circles. One of the motives that guided us here was to turn to the verses about the concepts that the Quran uses to build a believer. At the same time, since the main purpose of the discipline of Sufism is to raise virtuous individuals who have good morals and are aware of their responsibility to both their creator and the beings around them, we have preferred the verses in this manner more. Since the tafsir of Nasafi contains very intense ishari transfers, we generally have had to be content with a few sample sentences in order to reduce the repetitions in the interpretations we identified. It has been concluded that al-Qushayri, who approached the ayahs in his tafsir with the idea of fana fillah, influenced al-Nasafi to a great extent with his interpretations.

Article Details

REFERENCES TO AL-QUSHAYRI IN ET-TEYSÎR Fİ’T-TEFSÎR BY UMAR AL-NASAFI

Authors:

Ahmet Nair

Publisher:

Inonu University

Main Topics:

Din Araştırmaları

Journal:

Mesned İlahiyat Araştırmaları Dergisi Vol.14 Issue 1, pp.21-41

Document Type:

Article

Publication Date:

6/2023

Document Language:

Turkish

Document ID (Org No.):

2001295118

pISSN:

2667-7075

Sufism

Ishari tafsir

al-Qushayri

Umar al-Nasafi

at-Taysir fi’t-Tafsir.Tasavvuf

İşâri tefsir

Kuşeyrî

Ömer Nesefî

et-Teysîr fi’t-tefsîr.

Issues

Article Details

Authors: Ahmet Nair

Publisher: Inonu University

Main Topics: Din Araştırmaları

Journal: Mesned İlahiyat Araştırmaları Dergisi Vol.14 Issue 1, pp.21-41

Document Type: Article

Publication Date: 6/2023

Document Language: Turkish

Document ID (Org No.): 2001295118

pISSN: 2667-7075

Issues

Authors:

Ahmet Nair

Publisher:

Inonu University

Main Topics:

Din Araştırmaları

Journal:

Mesned İlahiyat Araştırmaları Dergisi Vol.14 Issue 1, pp.21-41

Document Type:

Article

Publication Date:

6/2023

Document Language:

Turkish

Document ID (Org No.):

2001295118

pISSN:

2667-7075