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Bu makale erken dönem Selefî düşünce ile İbn Teymiyye'nin sistematik selefîliğindeki te'vil anlayışını tahlil etmeyi amaçlamaktadır. Selef kelimesi İslâmî terminolojide genellikle sahabe ve tâbiûndan oluşan ilk iki nesli ifade etmek için kullanılır. Geniş çapta kabul gördüğü üzere, bu iki nesil İslam'ın nasıl yaşanması gerektiği hususunda örnek addedilir. Nitekim İmam Gazâlî (ö. 505/1111) İlcâmu'l-Avâm adlı eserinde şunu kaydetmiştir: "Selef yolu sahabe ve tâbiûnun yoludur. Bu yolun yedi temel prensibi vardır". Ahmed b. Hanbel, Süfyân es-Sevrî, Evzâî, Mâlik b. Enes gibi erken dönem selefîler Ehl-i hadis diye de anılır. Diğer bir deyişle, Ehl-i hadis ve Selefiyye kavramları sıklıkla birbirinin yerine kullanılır. Geç dönemlerde İbn Teymiyye ile talebesi İbn Kayyim el-Cevziyye tarihsel süreçte mütekaddimûn ve müteahhirûn selefîlik şeklinde ikiye ayrılan selefîliği geliştirip güçlendirme yolunda çaba sarf etmişlerdir. İlk selefîler Allah'ın sıfatları konusunda ayrıntıya girmezken geç dönem selefîler bu konu üzerinde etraflıca durmuşlardır. Erken dönem selefîlikte ne Allah'a antropomorfik bir sıfat atfetmek ne de Allah'ın Kur'an'da kendine atfettiği sıfatları nefyetmek şeklinde bir tutum benimsenmiştir. Selefîlere göre Allah'ın bir sıfatını ispat/kabul etmek, O'nunla mahkukatı arasında benzerliği gerektirmez. Sözgelimi, "Allah'ın eli vardır" demek, bunun keyfiyetini ispat anlamına gelmez. Yine Selefîlere göre ilâhî bir sıfatın keyfiyeti hakkında nasıl sorusu sorulmamalı ve söz konusu sıfat, Allah'ın şanına yaraşır nitelikteki asıl manasından soyutlanarak çarpıtılmamalıdır.On the Salafism and Ta'wil (Interpretation of the Qur'an)This paper aims to analyze the concept of ta'wil (interpretation of the Qur'an) in early Salafi thought and Ibn Taymiyyah's systematic salafism. The word Salaf, in Islamic terminology, is generally used to refer to the first two generations of Muslims: the Sahabah (The Companions) and the Tâbi'ûn (The Followers). As it is widely accepted that these two generations are looked upon as examples of how Islam should be practiced. Actually, Al-Imam al-Ghazali (d. 505/1111) wrote in his book Iljâm al-Awâm; "The madhhab of the Salaf means the way held by the Sahaba and the Tabiûn. The principles of this madhhab are seven." The early Salafis, such as Ahmad İbn Hanbal, Sufyan al-Thawri, al-Awzai, Malik ibn Anas, are called as well Ahl al-Hadith (The People of hadith). In other words, the term Ahl al-Hadith is often used interchangeably with the term Salafiyya. In the late periods, Ibn Taymiyya (d. 728/1328) and his disciple Ibn al-Qayyim al-Jawziyya (d. 751/1350) tried to enrich the Salafiyya madhhab, which later broke into two parts; the early Salafis did not go into details about the attributes of Allah. The later Salafis were interested in detailing about them. The early and the later Salafis altogether are called Ahl as-Sunnat al-khassa. The early Salafi position is to neither attribute anything anthropomorphic, nor deny that which God attributed to himself in the Qur'an. The Salafis would argue that confirming an attribute of God does not entail similarity with his creation. Confirming the attribute, such as the "hand" does not confirm its nature. They would argue that the nature of the attribute should not be questioned, distorted, divested of its intended meaning that befits God's dignity, nor resembled to his creation.https://www.marife.org/marife/article/view/502

Atıf / Cite as: Öztürk, Mustafa. "Selefilik ve Te'vil Üzerine". Marife 9/3 (2009): 85-110. https://doi.org/10.5281/zenodo.3344112.