THE FIRST REFUTATIONS IN THE HISTORY OF TAFSIR: ON SHARIMSA.I'S AL-MA'AKHIDH 'ALA MAFATI' AL-GHAYB
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Tarih
2021
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Yayıncı
Ilahiyat Bilimleri Arastirma Vakfi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Written with a view to revealing opposing ideas and evidence, refutations (raddiyya) are among the most popular works in the history of Islamic thought. This genre, predominant in theology, fiqh and linguistic disciplines during the formation period of Islamic thought, has in time come to be also visible in other fields, such as tafsir. This occurred as continuation of the critical approaches towards different views in tafsir, which had existed since the early periods and manifested itself more with the emergence of sects pertaining to the religious practices and dogmas. In particular, the exegetical position based heavily on personal opinion (ra'y) and reasoning has brought along opposing ideas in tafsir as well as refutations as a new genre. However, while the occurrence of the first refutations in Islamic culture dates back to the second century of Hijrah, the earliest known refutations in tafsir seem to have appeared in the seventh century. The most famous work of the genre is al-Inti.af authored by Ibn al-Munayyir (d. 683/1284) to refute Mu.tazilite ideas held in the renowned exegesis al-Kashshaf by Jar Allah alZamahkshari (d. 538/1144), to be prominent particularly after seventh Islamic century. This work was followed by al-In.af written by.Alam al-Din al-.Iraqi (d. 704/1304) as a critique to Ibn al-Munayyir and yet another refutation against Zamahkshari, al-Tamyiz by.Umar al-Sakuni (d. 717/1317). Among the refutations against al-Kashshaf is Taqi al-Din alSubki's (d. 756/1355) Sabab al-inkifaf, in which he explains the reason why he stopped using al-Kashshaf in his classes after having taught it for many years in madrasas. A refutation of al-Bay.awi, al-It.af by Mu.ammad b. Yusuf al-Dimashqi (d. 942/1536), which was modelled on the glosses on al-Bay.awi by Jalal al-Din al-Suyu.i (d. 911/1505), is also one of the well-known works of this literature. In his Mafati. al-ghayb, arguably one of the most remarkable works of the tafsir history, Fakhr al-Din al-Razi (d. 606/1210) creates an exegesis that draws attention because of his interpretations heavily based on his personal opinion and ijtihad, as well as collecting, verifying and critically evaluating the legacy of tafsir before him. The Mafati. al-ghayb, which is rich in the author's theological-philosophical-juridical ideas and ijtihads, has been the target of criticisms on the grounds that it exceeds the boundaries of the tafsir discipline and raises doubts about the fundamental articles of the religion. It is highly probable to come across criticisms against Razi in the biographical sources describing his life and works as well as in the tafsir works and the literature written on them. Incidentally, between the lines of Najm al-Din al.ufi's (d. 716/1316) al-Iksir fi qawa.id.ilm al-tafsir occurs that a critique of Razi's exegesis was written by Shams al-Din al-Sharimsa.i (d. 669/1271) and titled as al-Ma.akhidh.ala Mafati. al-ghayb. According to.ufi, Sheikh Sharaf al-Din al-Na.ibi al-Maliki relates that his teacher al-Imam al-Fa.il Siraj al-Din al-Maghribi al-Sharimsahi al-Maliki wrote a book titled as alMa.akhidh.ala Mafati. al-ghayb in two volumes, in which he explained the worthless and false views in the Mafati. al-ghayb and raised very harsh criticisms against Razi. Sharimsahi strongly criticized him, he says, particularly on the ground that Razi featured the doubts of the opponents of the sect and religion in a detailed manner whereas he only inadequately touched upon the counter-arguments of the Ahl al-'aqq (i.e. Ahl al-Sunna). However, this work of Sharimsa.i's has been given almost no attention with no study carried out on it. 'AbdAllah b. 'Abd al-Ra.man al-Sharimsa'i, a Maliki jurist by profession who moved to Baghdad during the reign of the Abbasid caliph al-Mustan' ir billah (r. 1226-1242) is so unknown to us that even the exact spelling of his attributive is far from clear. Different sources give various spellings for his attributive and no work has been carried out on his life and works. Therefore, in this study, the necessity of first determining the name and biography of the author has shown itself. Secondly, based on the data obtained, it has been revealed that the afore-mentioned work by Sharimsa.i was written before all the refutations mentioned above, thus it is one of the earliest refutations in the history of tafsir. Based on the excerpts from the work, this paper examines its content and the factors affecting its writing as well as discussing the landmarks of the criticisms against Razi after Sharimsa.i. By doing so, it aims to reveal the importance of the work in the history of tafsir. The paper also deals with the reasons of the fact that little information has come down to us of the book in question and that very probably it is not extant although it is of historical importance. This article aims also to be an introduction to the refutations in the history of tafsir, which have not been sufficiently studied yet, as well as a first step to bring to the light the afore-mentioned work by Sharimsa.i as one of the earliest examples of the refutation literature.
Açıklama
Anahtar Kelimeler
Tafsir, Refutation, Fakhr Al-Din Al-Razi, Shams Al-Din Alsharimsa.I, Al-Ma Akhidh'ala Mafati' Al-Ghayb
Kaynak
Bilimname
WoS Q Değeri
Scopus Q Değeri
Cilt
45
Sayı
2
