Celâleddîn ed-Devvânî ve Fatiha Sûresi Tefsiri
Jalal al-Din Al-Dawani and His Commentary of The Surah of al-Fatiha
Yazar: Çiçek, Mehmet; Yılmaz, Esat
Dergi: Hitit Üniversitesi İlahiyat Fakültesi Dergisi, Vol. 18 No. 35, 2018
Anahtar kelimeler: Al-Dawani,Surah of al-Fatiha,Qur’anic Exegesis,Ahl al-kashf,Ahl al-istidlal ; Devvânî,Fatiha suresi,Keşf ehli,Tefsir,İstidlal ehli

Kur’an’ın tarih sahnesine inmesiyle başlayan tefsir faaliyeti, kıyamete kadar devam edecek bir eyleme işaret eder. İşte biz bu makalede Kur’an’a dair yorumlarını işârî tefsir başlığı altında değerlendirebileceğimiz bir simayı, Celâleddîn ed-Devvânî’yi ele alacağız. Makalede Devvânî’nin tefsire dair çalışmalarını öncelikle sunacağız. Devamında Fatiha suresine dair yaptığı tefsiri tespit ettiğimiz yazmalar arasından 6 tanesi ışığında tahkik edeceğiz. Ayrıca Fatiha suresi risalesini değerlendirmeye çalışacağız. Devvânî’nin tefsir çalışmalarına baktığımızda belli bir meseleyi kendisine konu edindiğini söyleyebiliriz. İnceleyeceğimiz Fatiha suresi tefsiri çalışması da bundan âzâde değildir. Şöyle ki sûre iki kısımdan oluşmaktadır. İlk kısmında Allah’ın varlıkla ilişkisine işaret edilirken ikinci kısımda varlığın Allah’la ilişkisi ele alınmaktadır. Devvânî de surenin ilk kısmında Allah’ın zâtı ile sıfatlarını ayırarak sıfatların varlıkla ilişkisinin nasıllığını incelemektedir.  İkinci kısımda ise çokluk âleminden Allah’a ulaşmanın imkânını irdelemektedir. Bu meyanda o; ariflere, seyr-i sülûk sahiplerine ve isabet eden istidlal ehline nimet verildiğini söylerken çokluk perdesini aşamayanları Allah’ın yolundan uzaklaşanlar ve sapanlar olarak nitelemektedir.

AbstractInterpretationof the Qur’an that started with the appearance of the Qur’an on the scene ofhistory refers to a continuous act lasting to the doomsday. So, we will dealwith a figure whose interpretation of the Qur’an could be considered under thetitle of commentary of allusion (ishari), Jalal al-Dın al-Dawani. Wewill first present the tafsir works of al-Dawani. Then we will edit hisexegesis of the surah of al-Fatiha based on six manuscript copies. Also we willtry to evaluate his work. When we lookat al-Dawani’s studies of Qur’anic exegesis, we can see al-Dawani chooses aspecific issue as the subject. So, his commentary of the surah of al-Fatiha isa sample of this. The commentary is consists of two parts. The first partexamines the relationship of God to creatures, while the second part is aboutthe relationship of creatures to God. Al-Dawani first differentiates theessence of God from His attributes, then studies on the quality of relationshipof Divine attributes to creatures in the first part of the commentary of thesurah. In the second part, he questions the possibility of reaching God fromthe world of abundance. Here, he states that arifs, the owners ofsayr u suluk, and ahl al-istidlal who hit the right are bestowed favorwhile he describes those who could not go beyond the curtain of abundance asthose who are subjects of God’s anger and who go astray.SummaryPreferringthe concept of ishara instead of ta’wil in the historical process, Sufisutilized the concept of ishara regarding the qur’anic exegesis in two meanings.The first is interpretations whose moral emphasis is strong in relation tozuhd, which came to mind at the first place. The second one is symbolicexpressions having a theoretical language that was seen in Ibn Arabi and Sadral-Din al-Kunawi. Although this language comprises a comprehensive approach tothe world, and therefore the Quran as well, it has not produced a generaldiscourse regarding tafsir, but instead has focused on certain chapters andverses. For example, the language that formed around the chapter of “Ikhlas” isan original example of this phenomenon. One of the commentators in thistradition is Dawani, who is the subject of this article. However, we will notlook at Dawani’s commentary on the tafsir of the chapter of “Ikhlas”, butinstead we will analyze his epistle on the chapter of al-Fatiha, which webelieve to be using the same rhetorical devices. Dawani, whowas born in a village nearby Iran’s Kazerun, has been influential, not only inhis own region, but also in different cultural basins such as Anatolia,Khorasan and Transoxiana. The fact that his epistle on the tafsir of thechapter of al-Fatiha is extant in twelve manuscripts (according to our ownfindings) in Turkish libraries is a clear indicator of this influence. One ofhis Anatolian students is Abdurrahman ibn Ali ibn Muayyad-zada al-Amasi, alsoknown as simply Muayyad-zada. It is narrated that Muayyad-zada had an importantrole in the dissemination of his works and his views in Ottoman lands. This isalso remarkable, in that it show that in the Islamic world political border arenot representative of cultural borders.It ispossible to group Dawani’s tafsir works under three headings. Since he did notwrite a tafsir on the entire Quran his works consist of tafsirs on entirechapters, tafsirs on verses, and tafsir works as commentaries. In this article,we will examine one of Dawani’s chapter tafsirs, namely his tafsir on thechapter of al-Fatiha. In light of the extant manuscripts and other data, wehave not been able to determine exactly the epistle’s date of composition,since we have not been able to find the author’s manuscript. However, there isno doubt in the examined manuscripts that the epistle belongs to Dawani.In thisarticle, we will present a critical edition of the tafsir on the chapter ofal-Fatiha, based on six of the twelve extant manuscripts. The manuscript usedas the primary manuscript for this edition is located in Suleymaniye LibraryEsad Efendi Collection nr. 1143. This manuscript was chosen because it containsthe entirety of the work, including a note of completion (farag). Dawani’stafsir on the chapter of al-Fatiha consists of two parts. In the first part,God’s relation to the world is highlighted, whereas in the second part it isthe world’s relation to God that is highlighted. Dawani, in the beginning ofthe chapter, distinguishes between God’s essence and his attributes, andexamines the quiddity of the relation between the attributes and the world. Inthe second part, he investigates that possibility of reaching God from theworld of multitude. In this regard, he says that the “knowers” (arifun), thepeople of sayr-i suluk, and those of the rationalists who reach correctconclusions have been given blessings, whereas those who are unable to surpassthe veil of multitude have strayed from God’s path.Contraveningwhat is customary, this commentator does not examine the chapter starting withtradition (riwaya) followed by rational commentary (diraya). Dawani, who doesnot have anything remarkable to say regarding traditions, also does notinterpret the chapter using rational/inferential methods. On the contrary, heexamines the chapter using the theoretical terminology of kashf, which ismostly seen in the mystical tafsir literature. Accordingly he uses an ishraqilanguage to deal with theological (kalami), philosophical and mystical (sufi)elements that he encounters in the chapter.We believethat Dawani’s epistle is in one regard a work of methodological character,trying to reveal the grounding for the relation between interpretation (ta'wil)and mystical (ishari) interpretation. From this viewpoint, it exemplifies adifferent kind of activity than general works on tafsir. Moreover, since it isimpossible to know God’s essence, this also negates the assertion of certitudein ascertaining meaning. Nonetheless, the interpretations that are put forthcannot be claimed to be completely subjective, since the world is not independentof God.