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M?tur?d? Theologian Ab? Ish?q al-Z?hid al-Saff?r?s Vindication of the Kal?m
No full textEb? ?sh?k es-Saff?r, M?t?r?d??nin (?. 333/944) kel?m anlay???n? benimseyen Bat? Karahanl?lar d?nemi ?limlerinden birisidir. Telh?s??l-edille ve Ris?le fi?l-kel?m adl? kitaplar?n?n i?eri?i, kulland??? y?ntem ile Osmanl? ve Arap ?limlerce eserlerine yap?lan at?flar, onun ?nemli bir M?t?r?d? kel?mc?s? oldu?unu g?sterir. Bu ?al??mada, onun kel?m m?d?faas? konu edilmektedir. Saff?r, Tel????e kel?m ilminin adland?r?lmas?, ?nemi ve dinen me?r?lu?u konusunda uzun bir giri? yazarak bu ilmin ??renilmesi gerekti?ini savunmu?tur. Sistematik kel?m m?dafaas? incelendi?inde, Saff?r??n Hanefi M?t?r?d?ler i?inde Kel?m ilminin savunulmas?na m?stakil ve hacimli bir b?l?m ay?ran ilk m?tekellim oldu?u anla??l?r. Sistemati?ini kendisi belirtmese de onun kel?m m?d?faas?n?n izah, ispat ve reddiye olmak ?zere ?? temele dayand??? anla??l?r. Saff?r??n bu ilmi ?srarla m?dafaa etmesi, V. (XI.) ve VI. (XII.) y?zy?llarda M?ver??nnehir?de kel?m kar??tl???n?n bulundu?unu g?sterir. Bu d?neminde Ash?b??l-hadis ve ?hv?n-? Safa, kel?ma kar?? cephe alan kesimlerdir. Bununla birlikte o, as?l olarak Hanef? f?k?h??lar?n?n kel?m kar??tl???n? a?maya ?al??maktad?r. M?d?faas?n?, kar??s?ndaki g??l? bir muhalafete kar?? ortaya koydu?u i?in savunusu tutarl? ve ilm? derinli?e sahiptir.Ab? Ish?q al-?aff?r was one of scholars of the Western Qarakh?nids? period who followed the Kal?m thought of al-M?tur?d? (d. 333/944). His theological works Talkh?s al-adilla and Ris?la f? al-kal?m, his method in kal?m, and frequent reference to his works by Ottoman and Arab scholars indicate that al-?aff?r is a respected and authorative M?tur?d? theologian. The article focuses on his defense of the kal?m. By adding a long introduction to Talkh?s about the naming, importance, and religious legitimacy of the science of kal?m, Saff?r asserted that the kal?m should be learned. When systematical vindication of the science of kal?m is examined, it is understood that al-?aff?r is the first theologian who reserved a private and voluminous part for defensing the kal?m among ?anaf?-M?tur?d?s. Even though he does not state its systematic, it can be understood that vindication of kal?m in al-?aff?r divides into three parts as of explanation, demonstration and refutation. Al-?aff?r?s defending the science of kal?m shows that there were opposite thoughts against kal?m in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period A???b al-?ad?th and Ikhw?n al-?af?? were the opposite fronts of kal?m. In addition, he was trying to go beyond the oppositions of ?anaf? jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition.\ud
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SUMMARY: Ab? Ish?q Ibrah?m b. Ism?il Z?hid al-?aff?r al-Bukh?r? is a scholar belonging to the ?anaf? theological tradition which was improved by the contribution of ?anaf? theologians who used thinking system of Ab? ?an?fa (d. 150/767) as base and adopted Ab? Man??r al-M?tur?d? (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkh?s al-adilla li-qaw??id al-taw??d and Ris?la f? al-Kal?m, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important M?tur?d? theologian. The article focuses on his defense of the science of Kal?m.\ud
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In Talkh?s al-adilla, there are two sections including the subject of naming, and importance and necessity of Kal?m discipline. Here, the necessity of learning Kal?m and its value are defended in detail.\ud
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Besides, rumors ?Ab? ?an?fa turned away from the science of Kal?m in his doomsdays? and that ?He prohibited to make occupation with Kal?m completely? are evaluated.\ud
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When systematical vindication of the science of Kal?m is examined, it is understood that al-?aff?r is the first theologian who reserved a private and voluminous part for defensing the Kal?m among ?anaf? M?tur?d?s. Even if Ab? Man??r al-M?tur?d?, Ab? al-Yusr al-Bazdaw? (d. 493/1100) and Ab? Mu??n al-Nasaf? (d. 508/1115) defend that the science of Kal?m is not wrong for religion; yet, the vindication of Kal?m does not take a place under a separate title and in a detailed manner in any of M?tur?d? theologians works.\ud
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The method that al-?aff?r used when he is defending the science of Kal?m, differs from strategy of Ab? ?an?fa. While Ab? ?an?fa has mentioned that there is a need for the science of Kal?m under these new circumstances, al-?aff?r has defended theologians who were charged with being Ahl al-Bida?, by trying to prove that the prophets especially the Prophet Ibr?h?m, even the Companions of the Prophet Mu?ammad (?a??ba) and the Successors of the Companions (T?bi??n) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qur??n orders to think and discuss gently, not to be stay in silence: ?And dispute with them, using what is best? (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (?aq?da), cannot be characterized as an innovation (bid?ah) or illicit.\ud
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His vindication method can be defined as a more developed type of method that Abu?l-?asan al-Ash?ar??s (d. 324/935) used in Ris?la f? isti?s?n al-khaw? f? ?ilm al-kal?m. Even though he does not state its systematic, it can be understood that vindication of Kal?m in al-?aff?r divides into three parts as of explanation, demonstration and refutation:\ud
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a) Explanation: Explaining the necessity and importance of the science of Kal?m by giving information about its definition, names, value and place among other principles.\ud
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b) Demonstration: Revealing the religious basics of the science of Kal?m from the Qur??n, the Sunna of the Prophet Mu?ammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion.\ud
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c) Refutation: Replying the claims having aim to weaken the value of Kal?m principle and its religious legality.\ud
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Al-?aff?r describes ?the science of Kal?m? as ?Knowing the Real with the evidences which help to reach the absolute information?. By allocating the concept of '?aqq', he repeats the definition of Kal?m as ?it is to know God with certain evidences? in a part of his work, and ?it is to know the principles of religion (u??l al-d?n) with certain evidences? in another part. He describes Kal?m as ?Knowing ?aqq / God / u??l al-d?n by depending on evidence?, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. \ud
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Al-?aff?r thinks that it is right to call this principle as ?Kal?m? because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well.\ud
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For example, according to Sa?d al-D?n Mas??d al-Taftaz?n? (d. 792/1310) it seems like to say ?This is the word (kal?m), not the other knowings? by the way of the power of evidences used in Kal?m.Thus, it is appropriate to give name Kal?m for this science which based on certain evidences.\ud
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Al-?aff?r?s explanations revealed in scope of vindication of the Kal?m are adopted by some of following scholars. ?us?m al-D?n al-Sighn?q? (d. 714/1314) in his book called al-Tasd?d shar? al-Tamh?d f? qaw??id al-taw??d quotes Saff?r?s explanations as the same.\ud
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Al-?aff?r indicates that the method told in the Qur??n is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kal?m is this vindication activity performed by the prophets whose examples are described in the Qur??n and which is legal and demanded. His way of thinking and vindication of the Kal?m resembles that of Ab? Man??r al-M?tur?d?. Al-M?tur?d? says, ?Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kal?m is not objectionable?.\ud
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Thoughts of al-M?tur?d? and al-?aff?r regarding the vindication of the Kal?m were repeated by N?r al-D?n al-??b?n? (d. 580/1184), and Fakhr al-D?n al-R?z? (d. 606/1210) later. According to al-??b?n?, the evidences put against deniers and especially the discussion made by the Prophet Ibr?h?m to defend his own belief, prove the legality of Kal?m discipline. Likewise, according to al-R?z?, the duty of Kal?m is just an activity performed already in the Qur??n and ordered to the prophets. At this point of view, since the prophets were leading to Kal?m, banning this activity is nonsense.\ud
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According to al-?aff?r, the reason for why Abu Hanifa avoids his son Hamm?d from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Ab? ?an?fa prohibits to learn Kal?m and make discussion about Kal?m. According to him, this behavior of Ab? ?an?fa results from that people discussing with him are ignorant about the subject of Kal?m, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-?aff?r is quoted in Mift?? al-sa??da wa-mi?b?? al-siy?da by ?I??m al-D?n A?med b. Mu??af? Tashk?pr?z?de (d. 968/1561) and in Mina? al-raw? al-azhar f? shar? al-Fiqh al-akbar by ?Al? b. Sul??n Mu?ammad al-Q?r? (d. 1014/1606) as same as his words.\ud
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Al-?aff?r?s defending the science of Kal?m shows that there were opposite thoughts against Kal?m in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period A???b al-?ad?th and Ikhw?n al-?af?? were the opposite fronts of Kal?m. In addition, he was trying to go beyond the oppositions of ?anaf? jurists (fuqah??). Because some of the ?anaf? jurists thought that Ab? ?an?fa forsook occupation with the science of Kal?m and even he prohibited his son to have interest in this discipline. But some of ?anaf? theologians such as al-M?tur?d?, al-Nasaf? and al-?aff?r protested this thought which describes Ab? ?an?fa as a banner for Kal?m.\ud
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His vindication is consistent and has scholarly depth because it is able to be against a strong opposition.\ud
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His book Talkh?s al-adilla li-qaw??id al-taw??d is a unique source in terms of containing vindication of the Kal?m in detail and also influencing the approaches of the next period scholars
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