Tefsir Geleneğinde Nesh Algısı Üzerine Eleştirel Bir İnceleme: Müellefe-i Kulûb Örneği

Abstract

In this study, the problems of the perception of abrogation of the traditional understanding of tafsīr were examined through the example of muallafa al-qulūb. Abrogation, one of the most controversial subjects of the history of Islamic thought and especially of the tafsīr tradition, has gained a separate field of existence within the sciences of the Qurʾān. The ground of existence Until the time of the Prophet, hunting and abrogation emerged to take its first steps and became a method of responding to the Jews and polytheists who accused the changes in the axis of prophecy as contradictions. The impact of this process, which is known to have started with the Qibla debates with the Jews, was felt intensely, especially on the laws of war and verses related to the public sphere. Probably the most fundamental reason for this continuity was the fact that the Prophet lived, and the revelation was still going on. However, after the death of the Prophet, the divine word became Qurʾān, and during the formation of the tafsīr tradition, discussions about the issue of abrogation occurred. Although it is known that there were some thinkers who argued that it was not possible to cancel the judgment in the internal integrity of the revelation in this period, the proselytization to the majority of the republican ulama was accepted as a phenomenon that took place in the internal integrity of the revelation itself. During this period, there was only a debate among the ulema about the numerical nature of the abrogation. As a matter of fact, while some thinkers argue that the number of verses revealed is in the hundreds, some thinkers have brought this number to very small numbers. In fact, these debates have prepared the ground for the perception of abrogation in the modern period and have become the basis of the rejection of abrogation, which has become one of the most characteristic features of modern tafsīr movements. As a result, many intellectuals and commentators in the modern period have argued that abrogation can never occur in the inner integrity of the Qurʾān. The issue of muallafa al-qulūb, which we have discussed in our study, is only one of the numerous problems that arise through the perception of abrogation in the tafsīr tradition. As it is known, while this group, which is clearly stated in the 60th verse of the Sūrat al-Tawba of the Qurʾān, was given a share of zakāhuninterruptedly as part of the Nabawi invitation method during the time of the Prophet, the main purpose was to warm their hearts to Islam and enable them to reach guidance. However, after the death of the Prophet, during the caliphate of Abu Bakr (d. 13/634), Omar (d. 23/644) claimed that there was no need for the ration of this group, and their share of zakāh was reduced. In this context, a significant part of the commentators concluded that the judgment was abolished by the execution of the ummah. From the classical period to the present day, many schools of fiqh, especially the Hanafis, have ruled according to this decision and have stated that the taxpayer's right to share from zakāh has disappeared. Although some commentators appealed this decision, it had no effect. In our opinion, this view, which argues that it is not possible for judgment to disappear, has acted correctly. Because, even if the revelation is accepted as abrogation in its own inner integrity, it should have happened in the time of Prophet Muhammad, and there is no such evidence. In addition, the Companions do not have the authority to suspend or annul any provision, even for a short period of time, because of the case law. At the same time, the weakening conversion and increasing contact activities in the age we are in make it necessary to review the muallafa al-qulūb as a social institution. Therefore, the main purpose of this study is the Prophet Muhammad because of the order of the Qur'an. It is to reveal that the muallafa al-qulūb, which was meticulously fulfilled by the Prophet, is not abrogated and has a much broader nature rather than being a simple group only related to zakāh.