Eskiyeni Dergisi
Eskiyeni is published by Anadolu İlahiyat Akademisi / The Anatolian Theological Academy, Ankara, TURKEY.Eskiyeni publishes academic studies about Religion, Philosophy, History as priority in the field of Social Sciences and Humanities.Eskiyeni accepts academicals studies such as research article, translation, book review, symposium review and doctoral thesis summary.Publication language of Eskiyeniis Turkish. But there can be English, German, French, Arabic and Persian articles in order to not exceed @ of total articles.PhD students, as a single author
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Address: Hacı Bayram Mah. Boyacılar Sokak No:14/2 Ulus/Ankara
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Revelation expands the scope of human knowledge by providing insights and truths beyond our limited reasoning abilities. Sensory experiences such as perception and observation also contribute to our understanding of the world. By interacting with the senses, we gain empirical knowledge and discover physical manifestations of reality. Yûsî’s theory underscores the need to integrate these different sources of knowledge. According to him, knowledge can be valuable in itself or serve another purpose. Yūsī’s theory underscores the need to integrate these different sources of knowledge. According to him, knowledge can be valuable in itself or serve another purpose. The division of knowledge into two categories: sciences for its own sake and sciences that serve another purpose, reveals the value and use of knowledge. In this perspective, it can be said that Yūsī’s theory of knowledge has a deep and versatile understanding within the tradition of Islamic thought. The six basic sciences and eight auxiliary sciences that stand out among Islamic sciences are a reflection of this understanding. Likewise, his theory of knowledge encourages in-depth studies in the relevant field by providing interaction between different disciplines and emphasizes the value of knowledge, showing that it plays an important role in human life. The study aims to provide a basis for studies on Yūsī’s other theological views, especially his theory of knowledge.
Revelation expands the scope of human knowledge by providing insights and truths beyond our limited reasoning abilities. Sensory experiences such as perception and observation also contribute to our understanding of the world. By interacting with the senses, we gain empirical knowledge and discover physical manifestations of reality. Yûsî’s theory underscores the need to integrate these different sources of knowledge. According to him, knowledge can be valuable in itself or serve another purpose. Yūsī’s theory underscores the need to integrate these different sources of knowledge. According to him, knowledge can be valuable in itself or serve another purpose. The division of knowledge into two categories: sciences for its own sake and sciences that serve another purpose, reveals the value and use of knowledge. In this perspective, it can be said that Yūsī’s theory of knowledge has a deep and versatile understanding within the tradition of Islamic thought. The six basic sciences and eight auxiliary sciences that stand out among Islamic sciences are a reflection of this understanding. Likewise, his theory of knowledge encourages in-depth studies in the relevant field by providing interaction between different disciplines and emphasizes the value of knowledge, showing that it plays an important role in human life. The study aims to provide a basis for studies on Yūsī’s other theological views, especially his theory of knowledge.
Al-Ṣafadī reasons that abrogation is possible only between Qur’ān and previous books. He bases this idea on the changes in the best interest (maṣlaḥa) of those who are the addressee of decrees and the wisdom in Allah’s actions: Provisions in the earlier bo-oks came in accordance with the best interest of those who dealt with them. Āyah (verses) that abrogated the provisions of the earlier books were revealed in accor-dance with the best interest of his addressees. As time passes and the addressees change, Allah may send different judgments, considering the best interest of his subjects. However, while al-Ṣafadī justifies the abrogation of previous books in Qur’ān in this way, he does not think these justifications are possible for Qur’ān verses. Ac-cording to him, the duration of Qur’ān’s revelation is not long enough to necessitate a serious change in the best interest. On the other hand, al-Ṣafadī draws attention to the disagreements among those who claim there is abrogation among verses: While they claim some verses are abrogated, some of them interpret those verses without resorting to abrogation. The most important reasoning that al-Ṣafadī puts forward while rejecting abrogation is the fact that to accept abrogation in Qur’ān is to accept there is a disagreement in Qur’ān. He explains the situation in the following way: When there is discrepancy between two verses on the same subject, abrogation is resorted. According to this, nāsikh and mansukh verses are contradictory verses in Qur’ān. Accepting that there is nāsikh and mansukh in Qur’ān means that there are contradictory verses in Qur’ān. However, Allah rejected that there was conflict in Qur’ān in an-Nisā 4/82 while he declared that no kind of superstition could approach him in Fussilat 41/42. Thus, al-Ṣafadī thinks that the claim of abrogation in Qur’ān contradicts mentioned verses. However, those who accept abrogation do not see any contradiction between these verses and this claim.
In fact, the fact that al-Ṣafadī accepts abrogation in general while rejecting the claim of abrogation in Qur’ān is problematic in itself: Justifying the change in provisions with the change in best interests requires an acceptance of abrogation both between Qur’ān and earlier holy books, among Qur’ān verses and after Qur’ān. Because the change in best interests did not happen only between the period corresponding to the revelation of Qur’ān and earlier books. This change happened both in the revelation period and the period between the revelation and today. However, al-Ṣafadī, thinking that abrogation is subject to the order of Allah, he does not think abrogation is possib-le after the revelation even though best interests change. Because, a new order from Allah is required in order for some verses to be accepted as mansukh after the revela-tion period. The fact that al-Ṣafadī rejects abrogation after the revelation period cont-radicts his earlier explanations. In fact, even though best interests have changed after the revelation period, if abrogation will not occur, it would not be a strong justi-fication to explain abrogation in earlier periods with the change in best interest.
Al-Ṣafadī also refers to the difference of abrogation and badā, and states that it is important to know the best interest behind these two provisions. While the abroga-tion of provisions happens with the change in best interests known and supervised by Allah, the change in provisions happens with relevant best interests becoming known in later periods in badā. It is not possible to become known later in the knowledge of Allah.
Al-Ṣafadī also rejects the abrogation of Qur’ān with hadith (sunna) and consensus (ijmā). According to him, it is not possible for hadith to abrogate the verse. Because, al-Ṣafadī thinks that this is only possible when hadith is equal or superior to verse. He thinks that the hadith cannot have such qualities since he forms a negative relations-hip with this possibility and the fact that verses come from waḥy. The fact that hadith is equal to verse nullifies both the prophethood of its bearer and the accuracy of that word. Moreover, al-Ṣafadī refers to the difference between “word of Prophet Mu-hammad” and “word of Allah” stating that hadith is not the same as verses. If the two were of the same quality, they both would be called the word of Allah. Similarly, al-Ṣafadī rejects the abrogation of verses with consensus reasoning that consensus is a word of mankind and that this kind of words cannot be of the same quality with the word of Allah. He also stipulates that the consensus should be achieved not between groups with same ideas but between foes, that is everyone from different sects, on the abrogation of consensus. This kind of consensus does not exist. In this way, after rejecting the claim of abrogation in Qur’ān, in his tafsīr, al-Ṣafadī tries to interpret the verses claimed to be abrogated, without the need for abrogation.