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Kur’ân ve hadislerde geçen müteşâbih ifadelerin nasıl anlaşılacağına dair kelâm geleneğinde ciddi tartışmalar yaşanmış ve farklı ekollere mensup âlimler tarafından birçok eser yazılmıştır. Mâtürîdî bir âlim olan Nâsırüddîn es-Semerkandî (ö. 556/1161) de bu çalışmada tenkitli neşri sunulan Fethu’l-ğalak fi’t-tevhîd adlı eseri kaleme almıştır. Günümüze ulaşan Arapça elyazması Süleymaniye Kütüphanesi Fatih koleksiyonunda 3142 demirbaş numarasıyla bulunmaktadır. Bildiğimiz kadarıyla bu alanda müstakil olarak kaleme alınmış olup günümüze ulaşan tek Mâtürîdî eser olma özelliğine sahiptir. Akıl ve şeriatten hareketle yapılması gerektiğini savunduğu te’vîlin belirli ilkeler çerçevesinde özellikle de luğavî anlamın dışına çıkmadan müteşâbih ifadelerin muhkemlere hamlederek yapılması gerektiğini belirtmektedir. Bu noktada çizdiği çerçevede olmayan ve uç noktalar olarak gördüğü Bâtinîlerin ve Hanbelîlerin te’vîl anlayışlarını da eleştirmektedir. Müteşâbih ifadeleri te'vîl etmeyi uygun gören Mâtürîdî-Hanefî geleneğin yaklaşımını ortaya koymasının yanında geç bir dönemde yazılan eser bu konuda ele alınan ifadelerin yorumuna dair zengin ve bilgilendirici bir içerik sunmakta ve müteşâbihlerin bütünsel anlaşılması yönünde imkân sağlamaktadır. Bu çalışma kapsamında müteşâbihe dair bir giriş, es-Semerkândî’nin hayatı ve eserin tenkitli neşri dikkatlere sunulacaktır.
The Qur’an and the Qur’an are the words of the Qur’an and the Qur’an and the Qur’an are the words of the Qur’an and the Qur’an are the words of the Qur’an and the Qur’an are the words of the Qur’an and the Qur’an. And the wicked, the wicked, the wicked, 556/1161) in this work, the work of Fethu'l-Galak fi't-tevhîd, which was presented with a pleasant pleasure, was received. The Arabic literature, which has reached today, is found in the Fatih collection of the Suleimanya Library with the number of 3142. As far as we know, it is the only thing that has been made in this area, and it is the only thing that has been made in this area, and it is the only thing that has been made in this area. It is important to note that, in the context of certain principles of the intellectual and charity that it claims that it should be done with action, it is important to note that, in particular, without exceeding the logical meaning, the expressions of the intellectual and charity should be made by movement to the judgments. It is not in this point that he criticizes the concepts of the Bâtinians and Hanbelîs, which he sees as endpoints and endpoints. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said, “The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said: In this work, an entrance to the commitment will be presented to the attention of the life of Es-Semerkândî and the pleasant joy of the work.
There have been fundamental debates in the tradition of Kalām regarding of how to understand the allegorical and ambiguous expressions (mutashābih) expressions that are mentioned both in the Qur ʾān and ḥadīths. Many scholars who are of different orientations and schools are known to have written a number of works on the issue at stake. One of whom is a Māturīdī scholar, Abū al-Qāsim Nāṣir al-Dīn Muḥammad b. Yūsuf al-Ḥasanī al-Madanī al-Samarqandī (d.556/1161), critical edition of whose work entitled as Fatḥ al-ghalaq fī al-tawḥīd is presented in this study. His extant Arabic manuscript is conserved at the library of Süleymaniye, in the collection of Fatih, under the heading number 3142. The distinguishing characteristic of this work is that it is the only known extant work within the Māturīdī theological school. The author of the mentioned work is of the opinion that taʾwīl shall be conducted within certain principles that are drawn both from Qurʾān and reason together. And especially by abiding the principle that one should not digress the linguistic meaning and hence he should attribute mutashābih expressions to muḥkam by again abiding the same principles. At this point, he goes on to criticize taʾwīl methods of both Bāṭinis and Ḥanbalīs, whose engagements with taʾwīl run against the frame the author had drawn previously and therefore he sees them as representing the edges in the issue at stake. In addition to the revealing the approach of the Māturīdī-Ḥanafī tradition, as a late period work, the book under study offers a rich and informative content about the interpretation of the statements discussed in this subject, and provides a holistic understanding of the mutashābih. Within the scope of this study, a brief introduction to mutashābih, life and works of al-Samarqandī and a critical edition of his work are to be presented to the attention of researchers.
Field : İlahiyat
Journal Type : Uluslararası
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