Mâtürîdî’Ni̇n Te’Vîlâtü’L-Kur’Ân Adli Eseri̇nde Kiraatlere Yaklaşiminin İncelenmesi̇ (original) (raw)
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Acta FF, 2021
The study deals with the oral transmission of Qur´ān recitations representing a particular area of Qur´ān studies, called cilm al-qirā´āt. It still receives rather marginal attention in Western research, while some Orientalists view the Qur´ān as a mere historical literary work. At the same time, Muslim scholars emphasize the great importance of studying the recitation and its oral tradition. The first closer conclusions regarding the historical study of various ways of Qur´ān recitation were presented by Shady Hekmat Nasser, whose examination represents a valuable contribution to Western Qur´ān research. However, some of his conclusions (e.g., concerning the origin of seven aḥruf) are supported by weak narrations, which are not accepted by Islamic practice and do not participate in the formation of the majority Muslim tradition. Therefore, the present study examines what the tradition has to say about itself, and thus the authenticity of my sources does not need to be addressed. Th...
Can the Quran be Recited in Different Ways? The Meaning and Wisdom of Qiraat
Can the Qur'an be Recited in Different Ways? The Meaning and Wisdom of Qira'at, 2022
The qirāʾāt are not marginal phenomena irrelevant to resolving practical challenges. Rather, they have historically played an important role in accommodating Arabic dialectal differences, and currently have been drawing academic attention given their importance in accessing under-researched studies of the Qur’an. More significantly, the qirāʾāt continue to expand and enrich readers’ lived experiences with revelation. Indeed, as will become clear, the study of qirāʾāt extends far beyond recital renditions or exegetical traditions to broach such subjects as theological conceptions of the Qur’an, its inimitability, and textual authenticity. The qirāʾāt also critically contribute to our understanding of the Qur’an as the primary source of Islamic law. This article demonstrates how knowledge of qirāʾāt provides an opportunity for a deeper connection with layers of Qur’anic meanings. Part I defines the concept of the ‘seven aḥruf” and how they relate to qirāʾāt as we know them today. Part II lists the ten canonical qirāʾāt and introduces their imams/reciters (qurrāʾ) and their transmitters (ruwāh). Part III explains how all these readings are considered Qur’an and addresses the question of which reading is most authentic. Part IV documents the spread of qirāʾāt in the Muslim world throughout history until today. Part V highlights the wisdom behind revealing and allowing different modes of reciting the Qur’an, and provides tips for how qirāʾāt may assist with one’s tadabbur of the Qur’an.
The Doctrine of the Nature of the Qur'an in the Maturidi Tradition
MÂTÜRÎDÎ DÜŞÜNCE ve MÂTÜRÎDÎLİK LİTERATÜRÜ, 2018
This paper will demonstrate that the early Māturīdī school of kalām utilized a unique theological formulation to describe the nature of the Qur’ān: “The Qur’ān is the speech of God, and the speech of God is uncreated and not contingent.” This phraseology can first be found in Abū Bakr Muḥammad al-‘Iyāḍī (d. ca. late 4th/10th century)’s Al-Masā’il al-‘Ashr al-‘Iyāḍiyya, and continues to be used by early members of the Māturīdī tradition, including Abū Salama Muḥammad ibn Muḥammad al-Samarqandī’s (ca. 2nd half of the 10th century) and Abū al-Yusr Muḥammad al-Bazdawī (b. ca. 421/1030-493/1099). Abū al-Mu‘īn al-Nasafī (438/1046-508/1115) acknowledges that this phrase was preferred by “our teachers from among the imams of Samarqand”; however, Nasafī himself argues for the adoption of the shorter Ash‘arī phrase: “the Qur’ān is uncreated,” which became widely used thereafter due to the establishment of Nasafī’s Tabṣirat al-Adilla fī Uṣūl al-Dīn as the single authoritative manual of Māturīdī doctrine. By discussing in detail the theological language used by both pre- and post- Nasafī era Māturīdī theologians, this paper makes two principal arguments. First, that this early formulation was consciously preferred by the early Māturīdī theologians due to the most important point that Māturīdī himself makes in his Kitāb al-Tawḥīd¬: that there is a distinction between 1) the physical means of delivering the Qur’ān as the speech of God and 2) the content of the Qur’ān itself. In short, the former is created and the latter is not, according to Māturīdī. The use of this phraseology was meant to emphasize this understanding, and also distance Māturīdī theology from other possible formulations of the nature of the Qur’ān, most notable that of the Ḥanābila, as Nasafī himself explains. Second, this paper argues that this change in theological formulations regarding the nature of the Qur’ān provides evidence of the existence two clear periods in the history of the Māturīdī school: a pre-Nasafī and post-Nasafī period, where the post-Nasafī period involved the assimilation of Māturīdī theological language into an Ash‘arī framework. Thus, this paper is meant to both clarify the position of the early Māturīdī school on the important issue of the nature of the Qur’ān, and also contribute to a clearer understanding of Nasafī’s role in the periodization and development of the Māturīdī school tradition.
Ali Jum’Ah Approach on Qur’Anic Maqāsidī Exegesis; a Study of Al-Nibrās Fī Tafsīr Al-Qur’Ān
MUṢḤAF Jurnal Tafsir Berwawasan Keindonesiaan, 2021
This study aims to discuss Maqāsidī exegesis in the tafsir of al-Nibrās fī Tafsīr al-Qur’an al-Karīm by Alī Jum’ah. As a figure on fiqh studies, Alī Jum’ah’s exegesis was born from a very strong maqāsid nuance, mainly related to contemporary legal issues. This article discusses how the epistemology of the maqāsidī exegesis used by Alī Jum’ah in interpreting the Qur’an and how the nuances of the maqāsid play a role in responding to contemporary problems. By using thematic writing techniques on legal verses and using descriptive analysis methods, this research results in the conclusion that the epistemology of maqāsidī which is applied in the book al-Nibrās fī Tafsīr al-Qur’ān al-Karīm prioritizes fiqh analysis and fiqh principles rather than discussion of tafsīr as in general. Through the maqāsidi’s approaches which are based on these principles, Ali Jum’ah tends to study us}ūl al-Fiqh and maqāsid rather than the interpretation itself. This research also confirms that a person’s scie...
Qira’ah Variations and Qur'anic Meanings: An Analysis of Imam Hamzah's Thought
Al-Karim, 2023
The Quran has chosen Arabic as the exclusive language to convey the meanings it contains. Arabic is the language of the Quran. The Arabic used by the Quran encompasses more than one dialect and pronunciation. The Quran was revealed in seven modes, making it convenient for readers who are not exclusively Arabs. This study aims to reveal how the diversity of Qiraat influences the interpretation of the Quran, particularly the Qiraat of Imam Hamzah. This study utilizes a descriptive approach, which involves addressing a problem by presenting the material comprehensively. It is a library research type that gathers data from library literature. The results of this study indicate that Imam Hamzah's Qiraat has made substantial contributions to the interpretation of Quranic verses, particularly those related to legal provisions (ayat ahkam). There are many characteristics that distinguish Imam Hamzah's Qiraat from those of other imams, including differences in I'rob, root words, grammar, and pronunciation. There is also a unique Qiraat exclusive to Imam Hamzah, although it is rare. Additionally, some Qiraat differs from those of other imams but aligns consistently with the readings of Al-Kisai or Abu Bakr from Asim.
The Effect of Galaṭ Ibn Mujahid's Assessment on the Development of Qira'āti Science
2022
Known as the initiator of al-qirā'āt al-sab', Ibn Mujāhids commentary about particular ways of quranic reading (qirā'āt) must be considered by scholars after. This article focuses on what does Ibn Mujāhid mean in labeling galaṭ on some qirā'āt and how does it impact the subsequent development of 'ilm al-qirā'āt. By tracing all galaṭ labels in Ibn Mujāhids book, al-Sabah fī al-Qirā'āt, this study finds 21 cases in which the reasons of the labeling refer to two main categories: sanad and linguistic galats. This kind of labeling invites various responses from other scholars, so this impacts on the following study of qirā'āt such as the development of the term "syāzzah", some critics and commentaries about the meaning of the term "galaṭ", the elimination of the labeled qirā'āt from the list of al-qirā'at al-masyhūrah/ almutawātirah, and particular attention in the application of qirā'āt in the legal form of particular ṭāriq.
The Method of Interpretation on Qs. Al-Fatihah in Tarjuman Al-Mustafid by Abdul Rauf As-Singkili
QiST: Journal of Quran and Tafseer Studies
This study is motivated by the lack of studies on the methodological configuration of al-Fatihah's interpretation in Tarjuman al-Mustafid. Therefore, researchers are interested in conducting this study further. This type of research is library research using the primary data source of the interpretation of Tarjuman al-Mustafid by Abd Ar-Rauf As-Singkili which is focused on the interpretation of al-Fatihah. The method used is a descriptive-analytical method. The conclusion of this article explains that: First, the Systematic Interpretation of As-Singkili is explaining the Makkiyah or Madaniyah letter, explaining the benefits of the letter and its asbab an-nuzul, writing the text of the verse without translation, and then doing the interpretation. Second, the source of interpretation uses munasabah, hadith, and scholars' arguments (quotations from other interpretations). Third, the principles of interpretation are 1) the Principles of Letter Description; 2) The Qiraat Accentua...
Exegesis Methodology of Al-Maturidi
International Journal of Business and Social Science
al-Maturidi puts forth that "truth" is the only factor that will enable the human kind to live perfectly in all areas; emphasizing the threat of "taqlid" that may hinder humankind to reach the truth before it can even determine the methods to do so, thus trying to prevent from the outset the sacrificing of the efforts that may be put forth to reach truth in favor of mistakes that are adopted blindly. According to al-Maturidi, the only way to reach truth is correct information acquired based on evidence. The way to reach this knowledge is through the use of reason. al-Maturidi accepts that the mind can apprehend everything that falls into the category of objects or things (all creatures and events) either by way of the results put forth by the senses or by pondering on the sensory knowledge through evidence put forth by way of "nazar". His idea that truth and the correct information based on evidence that is required for accessing truth can be put forth in an objectivity that shall enable everyone to accept it is actually a very important principle. Accordingly, an understanding of knowledge and istidlâl (deduction)
The depth focus of mufassirun on linguistic sciences creates the pattern and nature of Qur'anic discourse in the ninth century. However, it was not only mufassirun who appeared to direct their focus on lexical explanation in their tafsir, the massive production of Qur'anic works that concentrate on literary analysis indicates clearly the nature and tenor of Qur'anic discourse within this period. This includes the works of ahl al-hadith of the early century. This study aims to (1) explore ahl al-hadith methodology in Quranic discourse, particularly of Ahmad ibn Hanbal and al-Bukhari,(2) extract their idiosyncratic approaches and (3) elucidate their personal style on certain issues regarding the Quran. The study is qualitative in nature in which the researcher employed both critical and analytical methods. The study in its finding asserts that Ahmad and al-Bukhari provide a different explanation of the Qur'anic verses from that of the mufassirun and sira's authors. For instance, in the interpretation of 94:1, Ahmad ibn Hanbal and al-Bukhari clearly demonstrates his arrival at a different interpretation and perspective.