Traces of Ahl al-Bayt in Shahrastani's Commentary Named Mefâtîhu'l-esrâr

Name: Traces of Ahl al-Bayt in Shahrastani's Commentary Named Mefâtîhu'l-esrâr
Author: DEMİR, Abdulalim

Title	Traces of Ahl al-Bayt in Shahrastani's Commentary Named Mefâtîhu'l-esrâr
Author	DEMİR, Abdulalim
Publication Place	Hits University - Hits University
Subject	Hittite Journal of Theology, 2023-06, Vol.22 (1), p.393-422
Type	kitap
Language	ara,eng
Digital	Yes
Manuscript	No
Library:	Leitir Library
Library Asset ID	ISSN: 2757-6949, EISSN: 2757-6949, DOI: 10.14395/hid.1243817
Record ID	cdi_doaj_primary_oai_doaj_org_article_f19d64011ee1469089f76e51cb41f626
Library Location	DOAJ Directory of Open Access Journals
Notes	Shahristani, one of the important intellectuals and statesmen of the Great Seljuk State, is a versatile scholar who wrote works in many fields. Towards the end of his life, he used all his scientific knowledge and wrote his commentary named Mefâtîhu'l-esrâr ve mesâbîhu'l-ebrâr, which can be considered supra-sectarian, but he did not live to finish the commentary. When his commentary is examined, it is seen that he puts forward views that are in line with the Ahl al-Sunnah and Shia mentality. The way his tafsir deals with topics such as revelation, verse, parable, fiqh, recitation, grammar, nahiv, meaning, tafsir and dictionary is largely similar to the style and content of Ahl al-Sunnah tafsir. Shahristani quotes mostly from Sunni scholars in the mentioned titles. However, he differs from the Ahl al-Sunnah with the deep interpretations he brings to the verses under the titles of asrār, which constitute the most original part of tafsīr, and with interpretations close to the Shiite system of thought. For this reason, various opinions have been put forward regarding sectarian affiliation. Although it has been interpreted that Shahrastani is a Batini-Ismaili, that he produces esoteric-hurufi interpretations in the interpretation of some verses, that he attributes deep meanings to the verses, that he creates address sentences by referring to Qur'anic concepts to people, and that he uses them in line with Ismaili terminology by attributing symbolic meanings to some of them, there is no certainty on this subject. It is very difficult to express an opinion. However, it is also possible to interpret this method - as stated by Mustafa Öztürk - that Imamiyya used Ismaili terms as an instrument to add philosophical depth to the Akhbārī line. Because the identity he reveals in his commentary is a Shiite-Imami-Akhbari identity rather than a Batini-Ismaili identity. In the introduction of his commentary, Shahrastani clearly states that the source of information for the comments and interpretations he made on the titles of asrār is not himself, but the imams of Ahl al-Bayt, and attaches special importance to their views. He is the Prophet of the Book of Allah. He argues that it was preserved with them after it was sent down to the Prophet, that the Quran and the Ahl al-Bayt will never be separated from each other, and that the verses can be understood through the views of the Ahl al-Bayt imams. In this regard, it is possible to find many narrations and opinions that reflect their views in their interpretation. He also opposes interpreting the Quran by opinion and states that those who explain it with their own opinion are making mistakes even if they explain it correctly. Throughout his commentary, Hz. He concentrates on the scientific knowledge of Ali and his Ahl al-Bayt and makes interpretations by referring to the narrations coming from them. The Companion whose opinions he consulted the most was Hz. It is Ali. After that, Ca'fer es-Sâdık was one of the people he referred to the most while developing interpretations suitable for Shia. When we look at the academic studies on Shahristani's commentary called Mefâtîhu'l-esrâr, which he wrote with his own unique method, it is seen that many studies have been done in different fields, but there is no study on the Shiite traces or Ahl al-Bayt and Shiite interpretation in his commentary. The fact that there has not been a study tracing the Shiite traces in the commentary of Shahristani, about whose theological views much has been said, makes it necessary to examine the subject. As it is known, each commentator follows his own method while processing the narrations in his book. In this context, the main question of our study is "What is the main purpose of Shahristani's reference to Ahl al-Bayt imams and Shia sources while interpreting the verses?" It is in the form. Throughout the study, the answer to this question is sought and the strengths and weaknesses of the commentary are revealed based on the findings and some evaluations are made about the author's sectarian affiliation. In the study, the traces of Ahl al-Bayt are examined with examples by focusing on the hasrâr sections, which are the fruits of tafsir. Shahristānī is one of the important intellectuals and statesmen of the Great. Shahristānī is one of the important intellectuals and statesmen of the Great. Seljuks, versatile scholar who has written works in many fields. Toward the end of his life, he wrote his tafsir called Mafātīh al-asrār and Mesābīh al-abrār, which can be considered as supra-sectarian/school, but he did not live long enough to finish the tafsir. When his tafsir is examined, it is seen that he presents views in accordance with the Ahl as-sunnah and Shia. The subtitles of his tafsir, his thoughts on the reason for revelation, the relationship between the ayah/verses, parable, fiqh, qiraat/recitation, morphology, syntax, semantics, tafsir and lexicon, all these are largely similar to the style and content of the narrations and interpretations of Ahl as-sunnah. Shahristānī mostly makes use of Sunnī scholars in the relevant issues. However, it differs from Ahl as-sunnah with the deep interpretations he makes for the verses in the titles of asrār, which is the most original part of his tafsir: the interpretations close to the Shiite thought system. For this reason, various opinions have been put forward about his sectarian belonging. Although Shahristānī's generating of esoteric-hurūfī interpretations in the interpretation of some verses, attributing deep meanings to the verses, creating salutation sentences by attributing the concepts of the Qur'ān to people, and using them in line with Ismāilī terminology by attributing symbolic meanings to some of them, have been interpreted that he is Bātinīyya-Ismāilīsm, it is very difficult to give a definite opinion on this matter. However, it is possible to attribute this method –as Mustafa Öztürk stated– to the use of Ismāilīsm terms as an instrument in order to give a philosophical depth to the Akhbārī line of Imāmiyya. Because the identity he revealed in his commentary is a Shiite-Imāmī-Akhbārī identity rather than a Bātinīyya-Ismāilīsm. In the introduction, Shahristānī gives special importance to their opinion by clearly stating that the interpretations and ta'vils he has made on the titles of asrār are not the source of information, but the imams of the Ahl al-bayt. In this way, it is possible to find many narrations and opinions reflecting their views in his interpretation. He also opposes self-conceived interpretations of the Qur'an (tafsir bi'l-ra'y) and argues that the one who explains it with his own view makes a mistake whether he explains it correctly or not. Throughout his commentary, he concentrates on the scientific knowledge of Hazrat Ali and his Ahl al-bayt in the titles of asrār and interprets the Qur’an by referring to the narrations coming from them. The companion to whom he consulted the most is Hazrat Ali, whom Shia considers innocent and the first imam. After that, Ja'far al-Sādiq is one of the people Shahristānī refers most as he makes interpretations compatible with the Shia school. When we look at the academic studies on Shahristānī's Mafātīh al-Asrār, it is seen that many of those have been carried out in different fields. However, it is also seen that there is no study on the traces of Shia or Ahl al-bayt, and Shiite interpretations found in his tafsir. As it is known, every commentator follows a unique method while processing the narrations in his book. In this regard, the main question of our study is, "What is the main purpose of Shahristānī's reference to Ahl al-bayt imams and Shia sources while interpreting the verses?" Throughout the study, the answer to this question is sought, and the strengths and weaknesses of his interpretation are scrutinized through the findings, and some evaluations are made about the sectarian identity of the author. In the study, the asrār sections are centered and the traces of the Ahl al-bayt are examined with examples. The method of using Shia narration sources in the commentary of Shahristānī, who is distinguished by his scientific knowledge. The interest and knowledge of Shia hadiths are examined in the essay by making a general assessment about the Shia narrations used in his commentary.
Detaylı Başlık	Şehristânî’nin Mefâtîhu’l-esrâr İsimli Tefsirinde Ehl-i Beyt İzleri

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Traces of Ahl al-Bayt in Shahrastani's Commentary Named Mefâtîhu'l-esrâr

Author DEMİR, Abdulalim

Publication Place Hits University - Hits University

Subject Hittite Journal of Theology, 2023-06, Vol.22 (1), p.393-422

Type kitap

Language ara,eng

Digital Yes

Manuscript No

Library Leitir Library

Library Asset ID ISSN: 2757-6949, EISSN: 2757-6949, DOI: 10.14395/hid.1243817

Record ID cdi_doaj_primary_oai_doaj_org_article_f19d64011ee1469089f76e51cb41f626

Library Location DOAJ Directory of Open Access Journals

Notes Shahristani, one of the important intellectuals and statesmen of the Great Seljuk State, is a versatile scholar who wrote works in many fields. Towards the end of his life, he used all his scientific knowledge and wrote his commentary named Mefâtîhu'l-esrâr ve mesâbîhu'l-ebrâr, which can be considered supra-sectarian, but he did not live to finish the commentary. When his commentary is examined, it is seen that he puts forward views that are in line with the Ahl al-Sunnah and Shia mentality. The way his tafsir deals with topics such as revelation, verse, parable, fiqh, recitation, grammar, nahiv, meaning, tafsir and dictionary is largely similar to the style and content of Ahl al-Sunnah tafsir. Shahristani quotes mostly from Sunni scholars in the mentioned titles. However, he differs from the Ahl al-Sunnah with the deep interpretations he brings to the verses under the titles of asrār, which constitute the most original part of tafsīr, and with interpretations close to the Shiite system of thought. For this reason, various opinions have been put forward regarding sectarian affiliation. Although it has been interpreted that Shahrastani is a Batini-Ismaili, that he produces esoteric-hurufi interpretations in the interpretation of some verses, that he attributes deep meanings to the verses, that he creates address sentences by referring to Qur'anic concepts to people, and that he uses them in line with Ismaili terminology by attributing symbolic meanings to some of them, there is no certainty on this subject. It is very difficult to express an opinion. However, it is also possible to interpret this method - as stated by Mustafa Öztürk - that Imamiyya used Ismaili terms as an instrument to add philosophical depth to the Akhbārī line. Because the identity he reveals in his commentary is a Shiite-Imami-Akhbari identity rather than a Batini-Ismaili identity. In the introduction of his commentary, Shahrastani clearly states that the source of information for the comments and interpretations he made on the titles of asrār is not himself, but the imams of Ahl al-Bayt, and attaches special importance to their views. He is the Prophet of the Book of Allah. He argues that it was preserved with them after it was sent down to the Prophet, that the Quran and the Ahl al-Bayt will never be separated from each other, and that the verses can be understood through the views of the Ahl al-Bayt imams. In this regard, it is possible to find many narrations and opinions that reflect their views in their interpretation. He also opposes interpreting the Quran by opinion and states that those who explain it with their own opinion are making mistakes even if they explain it correctly. Throughout his commentary, Hz. He concentrates on the scientific knowledge of Ali and his Ahl al-Bayt and makes interpretations by referring to the narrations coming from them. The Companion whose opinions he consulted the most was Hz. It is Ali. After that, Ca'fer es-Sâdık was one of the people he referred to the most while developing interpretations suitable for Shia. When we look at the academic studies on Shahristani's commentary called Mefâtîhu'l-esrâr, which he wrote with his own unique method, it is seen that many studies have been done in different fields, but there is no study on the Shiite traces or Ahl al-Bayt and Shiite interpretation in his commentary. The fact that there has not been a study tracing the Shiite traces in the commentary of Shahristani, about whose theological views much has been said, makes it necessary to examine the subject. As it is known, each commentator follows his own method while processing the narrations in his book. In this context, the main question of our study is "What is the main purpose of Shahristani's reference to Ahl al-Bayt imams and Shia sources while interpreting the verses?" It is in the form. Throughout the study, the answer to this question is sought and the strengths and weaknesses of the commentary are revealed based on the findings and some evaluations are made about the author's sectarian affiliation. In the study, the traces of Ahl al-Bayt are examined with examples by focusing on the hasrâr sections, which are the fruits of tafsir. Shahristānī is one of the important intellectuals and statesmen of the Great. Shahristānī is one of the important intellectuals and statesmen of the Great. Seljuks, versatile scholar who has written works in many fields. Toward the end of his life, he wrote his tafsir called Mafātīh al-asrār and Mesābīh al-abrār, which can be considered as supra-sectarian/school, but he did not live long enough to finish the tafsir. When his tafsir is examined, it is seen that he presents views in accordance with the Ahl as-sunnah and Shia. The subtitles of his tafsir, his thoughts on the reason for revelation, the relationship between the ayah/verses, parable, fiqh, qiraat/recitation, morphology, syntax, semantics, tafsir and lexicon, all these are largely similar to the style and content of the narrations and interpretations of Ahl as-sunnah. Shahristānī mostly makes use of Sunnī scholars in the relevant issues. However, it differs from Ahl as-sunnah with the deep interpretations he makes for the verses in the titles of asrār, which is the most original part of his tafsir: the interpretations close to the Shiite thought system. For this reason, various opinions have been put forward about his sectarian belonging. Although Shahristānī's generating of esoteric-hurūfī interpretations in the interpretation of some verses, attributing deep meanings to the verses, creating salutation sentences by attributing the concepts of the Qur'ān to people, and using them in line with Ismāilī terminology by attributing symbolic meanings to some of them, have been interpreted that he is Bātinīyya-Ismāilīsm, it is very difficult to give a definite opinion on this matter. However, it is possible to attribute this method –as Mustafa Öztürk stated– to the use of Ismāilīsm terms as an instrument in order to give a philosophical depth to the Akhbārī line of Imāmiyya. Because the identity he revealed in his commentary is a Shiite-Imāmī-Akhbārī identity rather than a Bātinīyya-Ismāilīsm. In the introduction, Shahristānī gives special importance to their opinion by clearly stating that the interpretations and ta'vils he has made on the titles of asrār are not the source of information, but the imams of the Ahl al-bayt. In this way, it is possible to find many narrations and opinions reflecting their views in his interpretation. He also opposes self-conceived interpretations of the Qur'an (tafsir bi'l-ra'y) and argues that the one who explains it with his own view makes a mistake whether he explains it correctly or not. Throughout his commentary, he concentrates on the scientific knowledge of Hazrat Ali and his Ahl al-bayt in the titles of asrār and interprets the Qur’an by referring to the narrations coming from them. The companion to whom he consulted the most is Hazrat Ali, whom Shia considers innocent and the first imam. After that, Ja'far al-Sādiq is one of the people Shahristānī refers most as he makes interpretations compatible with the Shia school. When we look at the academic studies on Shahristānī's Mafātīh al-Asrār, it is seen that many of those have been carried out in different fields. However, it is also seen that there is no study on the traces of Shia or Ahl al-bayt, and Shiite interpretations found in his tafsir. As it is known, every commentator follows a unique method while processing the narrations in his book. In this regard, the main question of our study is, "What is the main purpose of Shahristānī's reference to Ahl al-bayt imams and Shia sources while interpreting the verses?" Throughout the study, the answer to this question is sought, and the strengths and weaknesses of his interpretation are scrutinized through the findings, and some evaluations are made about the sectarian identity of the author. In the study, the asrār sections are centered and the traces of the Ahl al-bayt are examined with examples. The method of using Shia narration sources in the commentary of Shahristānī, who is distinguished by his scientific knowledge. The interest and knowledge of Shia hadiths are examined in the essay by making a general assessment about the Shia narrations used in his commentary.

Detaylı Başlık Şehristânî’nin Mefâtîhu’l-esrâr İsimli Tefsirinde Ehl-i Beyt İzleri