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    The Dating of Surat Yasin with Respect to the Order of Revelation and Contextual Analysis
    (Cumhuriyet Univ, Fac Theology, 2020) Sicak, Ahmet Sait
    Comprehending the messages of Qur'an in terms of the relationship between occasions (sira) and revelation has a profound influence on determining the contextual purpose and shades of meanings. Establishing such relationship necessitates dating suras and verses. Although there are some oral transmissions (riwaya) that verses 12, 45, 47 and 77 were revealed in Madinah, and some weak transmissions date this sura as Medinan, this sura is unanimously regarded as Meccan. Like many Meccan verses, not only the order of revelation and causality of verses but also the content of the script do not provide concrete evidence about whether the whole sura was sent down at once or revealed piece by piece or the date of the revelation. In this regard, in studies carried out on the dating of Surat Yasin, the dating of this sura is established on the basis of the dates of the suras coming before or after Yasin since they apparently have more definite datings. In recent studies done on the nuzul order, Surat Yasin is dated on the basis of a time frame before the emigration to Abyssinia (615-616) in terms of Surat Maryam and Taha, or Muhammeds return from Taif and his Ascension (Isra') (620) in terms of Surat al-Jinn. The dating of the sura covers a time span of 4 to 5 years and points out two discrete occasions of revelation. With this reason, there is a need for further studies to be carried out on dating Qur'anic suras, especially within the specific context of Surat Yasin. Traditional Islamic studies dispute the chronological order of the sura, offering various chronological orderings for the sura: 31, 36, 37, 39, 40 and 41. In the first part of this study, such variations and their causes are tentatively established and determining the precise chronology and listing of the sura was attempted. Based on the analysis of the variations in the disputed ordering of the sura, it has been found to be caused by five different reasons. When such discrepancies are accounted for and conflicts are resolved, the conclusion was reached that in almost all riwayas, surat Yasin can be dated as the 41st chapter (sura). In the second part of the study, on the basis of the discourse analysis of the sura, new arguments to date the chronology of the sura were put forward. These are; a- Because of their obstinacy, unbelievers will not heed the warnings directed at them (36/11), b- The speeches of unbelievers should not grieve Prophet Muhammad (36/76), c- The use of the word Rahman the Most Gracious (36/11, 15, 23, 52), d- In return for conveying the message of Allah, prophets do not ask people for any wage (36/21), e- Regarding Qur'an as book of poetry and calling Muhammad a poet (36/69), f- The possibility of recreation and reviving bones (36/78). Such arguments presented in a f usually refer to events happening in Mecca and in particular the second part or the end of Meccan period, yet there is no exact date. g- Based on the phrase al-Fulq al-Mashhun, the fact that surat Yasin should be dated after the emigration to Abyssinia (615-616) presents strong evidence that it was revealed after surat Maryam, though this is still not enough to give an exact date. h- In surat Yasin, in phenomenon of (a man coming from the farthest part of the City) (36/20), two names (Hazrat Abu Bakr and el-Haris b. Abi Hala) and two dates (month of Dhu al-Qi'dah/April 5 May 4, 615 and three days after Shawwal 15/February 27, 617) are mentioned in Sira for the purpose of consolation and encouragement. In the third part of the study, in the chronological ordering of surat Yasin, information regarding the dating of suras coming before and after Yasin are evaluated based on their similarity with Yasin in terms of discourse and diction. In nuzul orderings, when riwayas regarding dating surat al-Qamar, Sad and al-Jinn coming before Maryam and Taha are analysed, events happening during 7th or 10th year after emigration were observed. In addition, there were close connections between the discourse and diction of Yasin with those of Havamim suras. This brings to the mind the possibility that some suras might be listed in the wrong place because of the vagueness of the piecemeal character of the Qur'anic revelation and its effects on riwayas. Based upon the findings and inferences in the first three sections of this study, surat Yasin was determined to be the 41st chapter (sura) of Qur'an. The dating of surat Yasin presented some difficulties especially while trying to date it according to the interrupted revelation order approach, and considering it together with Surat Maryam and Taha. However, listing surat Yasin on the basis of uninterrupted revelation order along with Surat al-Jinn, the previous sura and Hamim suras is found to be a more coherent strategy since it gives priority to the succession of two suras.
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    Tafsir or Speculative Interpretation: The Criticisms Levelled at the Validity and Content of the Riwayas about the Location and Persons Mentioned in the Parable of the Companions of the City
    (Ataturk Univ, 2021) Sicak, Ahmet Sait
    The parable of the Companions of the City (A ab al-Qarya) was narrated in the 13rd-29th verses in Sura Ya-sin, yet the location and persons mentioned are left vague. In this article, the possibility of dispelling the vagueness regarding the parable of the Companions of the City will be tried, and comments and their objectivity in the tafsir tradition will be presented. In this study, it was found that first period mufassirun tried to elucidate the vagueness about the parable and offered a number of riwayas. This study focuses on preferences among riwayas made in 4th century of Hijra and criticism levelled at information regarding the parable in the 6th and 7th centuries of Hijra. Such criticism was made on the basis of literal meanings of the verses, the New Testament, historical information and Islamic theology. All the information gained from Qur an, hadith, the New Testament, history, geography, and archaeology until this day neither fully confirms riwayahs about the parable nor definitely refutes them. Based on comments made about the parable and the investigation made in this article, it was found in this study that in tafsir, trusting transmissions (riwayas) unconditionally can be misleading. In the same extent absolute trust in elements of logical deduction, criticisms and sagacity (diraya) without an objective foundation can also veil the truth. Extended Summary The science of tafsir aims at clarifying the meaning of the Holy Qur an to its addressees. Throughout the history of Qur anic tafsir, some interpretations commentators made have led to a cloud of secrecy over the intended message of the holy book. Although they were carried out in good intentions and contained no piece of information that is absolutely wrong, such interpretations may be called speculative interpretations. They refer to baseless comments which do not serve any purpose in helping their addressees comprehend the main message of the verses (divine will) and are not grounded in real life, though they have expressed a great deal both theoretically and conceptually. Although a partial benefit of such interpretations is mentioned in the tafsir tradition, their results are not on a par with the efforts made by mufassirun and even they lead commentators and their readers to waste a lot of time and energy. The parable of the Companions of the City (a man coming from the farthest part of the City) was narrated in the verses 13-29 in Surat Yasin, yet the location, time and persons mentioned are left vague in the verses of this surat. Made by using elements of transmission (riwaya) and sagacity (diraya) without precise information, all the explanations and interpretations of the parable are considered excellent examples which show mufassirs' understanding of Tafsir, deeper meanings elements of sagacity (diraya) add to tafsir, and speculative interpretations incorporated into them. In this article, the possibility of dispelling the vagueness regarding the parable of the Companions of the City will be tried and comments and their objectivity in the tafsir tradition will be presented. What is intended in this study is to protect the readers from unwarranted debates and piles of information which have been accumulated in the tafsir books throughout the history and which run the risk of taking the attention of the readers away from the divine will. In doing so, it is aimed that readers will concentrate on the main message of the Qur an. In this regard, this study draws on not only various tafsir sources but also sources of kalam and history and maintains a multidisciplinary approach to the issue so as to clarify the intended meaning of the parable. In this study, it was found that first period mufassirun tried to elucidate the vagueness about the parable and offered a number of riwayas. Such riwayas mainly center on claims that Antioch was the city from which the messengers came and the prophets were either messengers of Allah or three disciples of Jesus along with their names. This study focuses on preferences among these riwayas made in 4th century of Hijra and criticism levelled at information regarding the parable in the 6th and 7th centuries of Hijra. Such criticisms were made on the basis of literal meanings of the verses, the New Testament, historical information and Islamic theology. All the information gleaned from Qur an, hadith, the New Testament, history, geography, and archaeology until this day neither fully confirms riwayas about the parable, nor definitely refutes them. The reasons why criticisms made and information narrated fail to help mufassirs get a better understanding of the parable are as follows: a) reducing the purpose of parable narrated in the Qur an to historicity, b) identifying pertinent points regarding the parable as irrelevant and leaving them out, c) failing to act on concrete information and instead mistaking the means for the end, d) making inferences by using false and imprecise information, e) basing one's claims on weak evidence while refusing others the right to use similar proofs, f) making weak generalizations, g) failing to gain access to the early resources while interpreting the parables, and h) attributing the mistakes in the sources in later centuries to the first riwayas. Based on comments made about the parable and the investigation made in this article, it was found in this study that in tafsir, unconditionally trusting transmissions (riwayas) can be misleading. In the same extent absolute trust in elements of logical deduction, criticisms and sagacity (diraya) without an objective foundation can also veil the truth. Without objective information acquired after considerable effort was made, presenting speculative interpretations on the basis of possibilities will bear no fruit, which would be a great waste of effort and time. Furthermore, the inaccuracy of some of the information narrated prevented the making of reasonable inferences. Obtaining objective information will make taking into consideration even small details precious in addition to eventual aim, message, meaning and other related elements of discourse.