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- MakaleAçık Erişim2025Scopus SJRQ3Essential Parameters for the Reconstruction of Society: A Critical Analysis of Sūrat al-Ḥujurāt, Verse 10
Aras, Zakir
In the tenth verse of Sūrat al-Ḥujurāt, the fundamental parameters set by Allah for the structuring of Muslim communities can be delineated as the following: brotherhood, reformation, nation, identity, justice, piety, and community. A close analysis of the verse reveals a hierarchy among these parameters. While the brotherhood forms the first layer of the pyramid, the final layer is the community. The supporting layer that sustains all other levels is the layer of justice. At a fundamental level, the ultimate goal of these layers is to attain Allah’s mercy. Consequently, at the pinnacle of these layers lies the pyramid of mercy. The study concludes that there are no clear demarcation lines among these layers; instead, they are interconnected and interdependent. This analysis provides important clues for strengthening the social and moral structure of Muslim societies. The hierarchical structure of these parameters and the relationships between them play a key role in ensuring social solidarity and justice.
- MakaleAçık Erişim2024Scopus SJRQ4Beyond Tradition: Jamāl al-Dīn al-Afghānī’s (1838-1897) Impact on Contemporary Qur’ānic Exegesis
Aras, Zakir
This article examines the understanding of Qur’ānic exegesis before Jamāl al-Dīn al-Afghānī and the innovative approaches he introduced. Using an inductive method, it analyses Jamāl al-Dīn al-Afghani’s books, articles, and speeches. Before al-Afghānī, Qur’ānic exegesis was dominated by classical methods focused on syntax, grammar, jurisprudence, and theology, failing to meet contemporary needs. Al-Afghānī did not write a tafsīr book in the classical style but his articles in al-ʿUrwah al-Wuthqā resemble independent exegesis treatises, following a late Ottoman style. He advocated for a subjective and critical reading, centring only on the Qur’ān and rejecting linguistically focused exegesis. He emphasized the Qur’ān’s relevance to contemporary issues, highlighting its social, cultural, anthropological, and political messages. On the topic of mu‘arrab, however, he made forced comments without sufficient evidence.
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İncele - MakaleAçık Erişim2023Scopus SJRQ3Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" by Abū al-Ḥasan b. ʻAbd al-Raḥmān b. Muḥammad al-Khaṭīb al-Shirbīnī al-Shāfiʻī: Study and Critical Edition; [Ebü’l-Ḥasen b. ʻAbdirraḥmān İbn Muḥammed el-Ḥaṭīb eş-Şirbīnī eş-Şāfiʻī’nin Fetḥu’r-Raḥīmi’r-Raḥmān fī tefsīri Āyeti "innallāhe yeʼmuru bi’l-ʻadli ve’lİḥsān" adlı eseri: İnceleme ve Tahkik]
Aras, Zakir
This study seeks to investigate the treatise of Abū al-Hasan b. Abd al-Rahman b. Muhammad al-Khatīb al-Shirbīnī al- Shāfiʻī (d. after 1028/1619) entitled Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" based on the manuscript of the author. Shedding light on the translation of this unknown scholar, as it is evident from the title of the treatise that it contains the interpretation of this verse, which is well known among scholars and commentators as the most comprehensive verse in the Qur’ān. In this tafsīr, Shirbīnī used many exegetical methods such as exegesis of the Qur'ān with the Qur'ān, exegesis of the Qur'ān with the Sunnah, exegesis of the Qur'ān with the sayings of the Companions, and al-tafsīr bi-al-raʼy, as well as tafsīr approaches such as linguistic tafsīr, the science of munāsabāt, and causality of nuzūl to analyze the meanings of the verse in depth. Another feature that increases the importance of this treatise is that al-Shirbīnī refers to the primary source tafsīr books together with their glosses, sometimes quoting from the commentators verbatim, and sometimes making meaning-based quotations from them, which is the most obvious indication of his exegetical ability and scholarly competence. In this work, he adopted a syncretic approach while emphasizing the meanings of the verse and followed an analytical-critical method while examining the subject. For this reason, he analyzed all the words in the verse one by one, dwelt on the meanings and interpretation of the words, and criticized their views after including the views of the commentators. Therefore, he applied the analytical exegesis method very successfully in this work. Accordingly, he analyzed the narrations related to tafsīr and mentioned the Companions' names during the narration. In particular, he analyzed the narrations from Ibn 'Abbas (d. 68/687-88) about the words al-ʻAdl and al-iḥsān, and stated that there was a dispute between the narrations about the phrase al-iḥsān. He took a scientific stance on the derivation of the word "Allah,” debated between those who accepted it and those who rejected it. He stated that the derivation of the word was not satisfactory and reliable. In the tafsīr of the words al-ʻAdl and al-iḥsān, he discussed the isnāds in Muqātil b. Sulayman’s (d.150/767) tafsīr emphasizing that he received the tafsīr of al-ʻAdl from Ibn 'Abbas and the tafsīr of al-iḥsān from 'Ali b. Abī Tālib. This approach is an important example for the isnād analyses of Muqātil b. Sulayman who was criticized for neglecting isnād chains in his tafsīr. He also criticized al-Baydāwī for being influenced by some of Zamakhsharī's sectarian and theological views. He classified the issue of kinship according to usūl, furū', and hawāshī, expanded the meaning of the verse, and insisted that the message of this verse encompasses all relatives, regardless of the degree of kinship. He was influenced by Latāʾif al-Ishārāt, al-Kashshāf, Mafātīhu al-ghayb, al-Baydawī, Hāshiya al-Jurjānī ala al-Kashshāf, and his grandfather al-Khatīb al-Shirbīnī’s (d.977/1570) al-Sirāj al-munīr.
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İncele - MakaleAçık Erişim2012The Qur'an Exegesis Culture Andalusia
Sentürk, Mustafa
this article, that we aim to examine the Qur'an exegesis culture in Andalusia, we want to handle the perception of Qur'an exegesis by searching answers for the following questions in general terms: How and when the Qur'an exegesis started in Andalusia? Who were the pioneers of the exegesis in Andalusia? What were the references of the exegesis in Andalusia? Which tafsirs were the exegesis in the region referring to? What was the methodology of exegesis in the region? Which procedure were commentators interested in among the assorted commentary drifts? What were the characteristics of interpretation in the region? Was there any difference in understanding of the Qur'an exegesis in Andalusia by comparison with other Islamic regions? If it was so, what were they? And finally, could Andalus create a school in tafsir in every respect?
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