Author
TOPAL, Hüseyin, BAŞ, Emrah
Publication Place
Hits University -
Hits University
Subject
Hittite Journal of Theology, 2021-06, Vol.20 (1), p.195-232
Type
kitap
Language
ara,eng,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 2757-6949, EISSN: 2757-6949, DOI: 10.14395/hid.864120
Record ID
cdi_doaj_primary_oai_doaj_org_article_897efc4b646242d788f6dcfc34a2270e
Library Location
DOAJ Directory of Open Access Journals
Notes
The issue of how to understand expressions such as yed, vech, arş istiva, which appear in the nass and attribute some corporeal attributes to Allah, has been one of the important debates in the history of Islamic thought. Various opinions have been put forward from past to present on this subject, which is discussed under the title of 'Ablative adjectives'. While sects such as Mücessime and Müşebbihe argue that these attributes can be considered for God as well as for creatures, other sects have argued that they should be interpreted in accordance with the glory of God, provided that they do not contradict linguistic and rational evidence. Some have argued that the nature of the expressions in question cannot be fully known, therefore they should be accepted without interpretation and their true meanings should ultimately be left to God. The issue of how to understand the verses about 'Allah's ascension to the Throne', which is considered as a news attribute, is one of the issues that commentators focus on. When we look at the works that are accepted as the main reference sources in tafsir, it is seen that the commentators interpret the verses in question as the supreme sovereignty and istiwa as the full implementation of the sovereignty through allusion, without falling into similes and exegesis. The verses dealing with knowledgeable adjectives attracted the attention of Sufis and they interpreted the expressions in question based on some signs. XVIII. The treatise titled Tefsîru âyet-i «er-Rahmânu ale'l-archi'stevâ» of Sheikh Hâmid Kırımî (d. 1185/1771 or 1215/1800), who lived in the 11th century, is a product of the efforts of the Sufis and is one of the important examples of ishari tafsir. In his pamphlet in question, Kırımi interprets the issue of Allah's mounting on the Throne as the manifestation of God Almighty to the spiritual throne in the heart after the soul and spirit are purified during the journey, His inspirations descend and the devotee becomes the recipient of this. In order to be blessed with these inspirations and manifestations, it is necessary to purify the soul and purify the soul and reach the level of sultanic soul. For this reason, Kırımi focuses on how to purify the soul and purify the soul in a significant part of the treatise. According to Kırımi, it is difficult for the devotee to reach the mentioned level alone. Therefore, he must be affiliated with a sheikh who has completed Seyr u Suluk and has reached higher ranks, and must engage in dhikr in the lodge. At the end of the treatise, he evaluates the subject in the context of levels of existence and uses concepts such as kibrit-i ahmer, nuzul-urûç, akl-ı meâd, akl-maâş. It is understood that he is someone. In the introduction of the study, after pointing out the dictionary meaning of the concepts of istiwa and arsh and their use in the verses, the opinions of commentators on this subject are briefly included. Then, based on the sources we could access and the information in the copies we have, Kırımi's life and his circle of Sufism were mentioned. Then, the Risâle fi hakki'z-zikir written by Kırımî, and the treatise named Sheikh Hâmid Kırımî's Nutk-i Şerîfleri, in which his son Sheikh Hasan el-Kırımî collected his own words, were analyzed in terms of content. In addition, the belonging of the works named Etvâr-ı seb'a, Risâle-i tevhîd, Commentary of Yunus Emre's 'Çıktım Erik Dalına' couplet and Mirkātü'l-ma'rife, which are attributed to Kırımi in various sources, was discussed. A special section has been opened for Kırımi's treatise named Tefsîru âyet-i «er-Rahmânu ale'l-archi'stevâ», which constitutes the main subject of the study, and the name of the treatise, the reason for writing it, its style, and the apparent and literal interpretation of the verse are emphasized. In addition, the copies of the treatise in various libraries are included and detailed information about them is presented. In the next part of the study, after the first and last pages of the manuscript copies of the pamphlet in question are included, the critical text is started. Meanwhile, four separate copies obtained from various libraries were compared and the text closest to the author's copy was revealed. During the critical text, the differences between the copies are stated in footnotes. The issue of how to understand expressions such as yad, wajh, ‘arshi’stawā, which include in the nass and attribute bodily qualities to Allah, constitutes an important discussion in the history of Islamic thought. Various opinions have been put forward on this subject under the heading of Khabarī attributes. While sects such as Mujassimah and Mushabbihah defend that these attributes can be considered for God as well as in creatures, theological sects have claimed that these attributes should be interpreted in accommodation with the glory of God, provided that they do not contradict linguistic and rational evidence. Among those defending the second view, some argue that the above-mentioned expressions cannot be fully known, therefore they should be accepted, without interpretation and their real meaning should be left to Allah. Interpreters emphasize how to understand the verses about Allah is established on the throne, which are considered among khabarī attributes. When looking at the works which are accepted as the main source in the tafsīr, it seems that in the aforementioned verses, the interpreters comment words "‘arsh" as the sovereignty through allegory and "istiwā" as the full implementation of the sovereignty. These verses attracted the attention of Ṣūfīs, and they interpreted these words and statements based on some spiritual signs. The risālah of Sheikh Ḥāmid Ḳırımī (b. 1185/1771 or 1215/1800), who lived in the 18th century, named Tafsīru Āyah «Al-Raḥmānu ‘Ala’l-‘Arshi’stawā» is a product of the efforts of Ṣūfīs and one of the important example of Ṣūfī Tafsīr. It seems that in his risālah, Ḳırımī interprets the issue of God's establishment on the throne as God’s manifestation of the spiritual throne in the heart after the nafs and spirit are purified in the spiritual journey/sayr u ṣulūk, His inspirations descend, and the sālik receives it. To attain these divine inspirations and manifestations, it is needed to reach the level of the purest soul by clearing up the spirit and purifying nafs. For this reason, the Ḳırımī focuses on how to ensure refinement of the spirit and purification of the nafs in a significant part of risālah. According to Ḳırımī, it is difficult for sālik to reach the aforementioned level alone. Therefore, a person must attach to a sheikh, who has completed his spiritual journey/sayr u ṣulūk and attained higher spiritual levels then must engage in dhikr in tekke. At the end of his risālah, it is understood that Ḳırımī is an important Ṣūfī, a member of the Theoretical Sufi School formed with Ibn ‘Arabī (d. 638/1240) since, he evaluates this issue in terms of wujud/existence levels and uses concepts such as kibrit ahmar, nuzul-‘urūc, ‘aql al-maad and ‘aql al-meash. In the introduction of the study, pointing out the lexical meaning of the concepts of “istiwā” and “‘arsh” and their usage in the verses, then opinions of the interpreters on this subject are included briefly. Later, based on the sources we could reach and the information contained in the copies we have, the life of Ḳırımī and his ṣūfī environment is mentioned. Afterward, the works are written by Ḳırımī such as Risālah fī Ḥaḳḳi'ẕ-Dhikr, and the risālah of Ḳırımī titled Nuṭuk Sharifs of Sheikh Ḥāmid Ḳırımī, in which his son Sheikh Ḥasan al-Ḳırımī collected his own words, were analyzed in terms of their contents. Moreover, it was discussed about the belonging of the works named Eṭvār Seb‘a, Risāl of Tawḥīd, Sharkh Of Yunus Emre's Couplet “I Climbed The Plum Branch” and Mirḳāt al-ma'rifa, which are attributed to Ḳırımī in various sources. A special section opened for the risālah of Ḳırımī named “Tafsīru Āyah «Al-Raḥmānu ‘Ala’l-‘Arshi’stawā»”, which constitutes the main subject of this study. The name of the risālah, the reason for its copying, its style, and the outward and spiritual interpretation of the verse were discussed here. Also, the copies of the risālah in various libraries were included, and about them, detailed information was presented. In the next section of the study, after giving the first and last pages of the manuscripts of the risālah, translation-writing is started. In the meantime, four different copies of the risālah obtained from various libraries were compared and the closest one to the copy of the author was revealed. During the translation-writing, differences between copies are indicated in the footnote.
Detaylı Başlık
Şeyh Hâmid Kırımî’nin Tefsîru Âyet-i er-Rahmânu Ale’l-Arşi’stevâ İsimli Risâlesi
