Klasik Dönemde Kur'an'da Neshi Reddeden Bir Müfessir: Safedî'nin Nesh Teorisine Yaklaşımı
Enes BÜYÜK
2020
Eskiyeni
A Commentator of Classical Period Who Rejected Naskh in the Qur'ān: al-Ṣafadī's Approach to the Theory of Naskh Abstract Abrogation (naskh), as one of the most important issues in tafsīr, has been discussed since the early periods. There is a consent on the existence of abrogation in Qur'ān both in classical and modern studies. Abū Muslim al-Iṣfahānī (d. 322/934) is the only person to be mentioned to object to the consent on the existence of abrogation in Qur'ān. Today, a new tafsīr has been
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... lished in order to question this claim. A classical mufassir, al-Ṣafadī (d. 696/1296), rejects the existence of abrogation in Qur'ān in his tafsīr titled Kashf al-asrār wa hatq al-astār alongside with al-Iṣfahānī. He also mentions Muslims who completely reject abrogation since it requires badā (versatility or mutability of God) and al-Nawbakhtī (d. 310/922[?]) who thinks abrogation is not possible in Qur'ān by restricting its existence to earlier holy books. In addition, according to our findings, 'Ubayd b. ' Umayr (d. 74/693[?]) from tābi'ūn is mentioned to have rejected abrogation. Therefore, it was understood that al-Iṣfahānī was not the only one to have rejected the existence of abrogation in Qur'ān in the classical period. Al-Ṣafadī reasons that abrogation is possible only between Qur'ān and previous books. He bases this idea on the changes in the best interest (maṣlaḥa) of those who are the addressee of decrees and the wisdom in Allah's actions: Provisions in the earlier books came in accordance with the best interest of those who dealt with them. Āyah (verses) that abrogated the provisions of the earlier books were revealed in accordance with the best interest of his addressees. As time passes and the addressees change, Allah may send different judgments, considering the best interest of his subjects. However, while al-Ṣafadī justifies the abrogation of previous books in Qur'ān in this way, he does not think these justifications are possible for Qur'ān verses. According to him, the duration of Qur'ān's revelation is not long enough to necessitate a serious change in the best interest. On the other hand, al-Ṣafadī draws attention to the disagreements among those who claim there is abrogation among verses: While they claim some verses are abrogated, İntihal Taraması/Plagiarism Detection: Bu makale intihal taramasından geçirildi/This paper was checked for plagiarism Geliş/
doi:10.37697/eskiyeni.753962
fatcat:7i3c233xpjbsrbfvqyohc6couy