AhlulBayt News Agency: Turkish interpretations of the Holy Quran reached their peak between 1995 and 2020, and they stand out in that they are not confined to a single trend.
Rather, they are rich interpretations that encompass multiple trends simultaneously.
In an article published by the Middle East Online website, Mohammad Al-Hamamassi has examined the evolution of Quranic interpretation and various interpretive trends in both ancient and modern Turkey. Following are excerpts from the article:
Following the collapse of the Ottoman Empire after World War I, a new government was established in Turkey. From the beginning of the republic, a new understanding emerged in various fields to serve as a replacement for the old empire and make up for the late backwardness of the country.
This new understanding emerged in the newly established country of Turkey across all areas, from politics to education and religious comprehension, bringing about changes in the nation. It presented a new, secular theory that viewed religion as a cause of backwardness. Proponents of this theory attempted to reinterpret religion through their new perspective, but conservatives, who upheld traditional values, viewed this development with concern.
Based on this perspective, the book “New Turkish Interpretation School 1995-2020,” written by Dr. Abdul Karim Seyed Oghlu, a Turkish researcher, examines the changes and developments in the interpretation of the Quran in Turkey throughout the twentieth century, both before and after the collapse of the Ottoman Empire and the establishment of the Republic of Turkey by Mustafa Ataturk.
It also explores the relationship between these interpretations and Arabic interpretations.
In this book, Oghlu emphasizes that the revolution of the Latin alphabet emerged alongside the revolutionary innovations initiated since the establishment of the Republic of Turkey in various fields, including religion. This led to a new scientific framework and the national consciousness resulting from this change gave rise to new Turkish products with a reformist and innovative perspective. This shift also influenced the field of interpretation, making it customary to write Quranic commentaries in Turkish.
The author believes that the science of interpretation has been influenced by ideologies based on republicanism, resulting in new methods that directly impact the identity of various interpretations. Furthermore, interpretation movements in Turkey have largely been shaped by political conditions and scientific and intellectual developments.
He says that his research aims to establish a connection between Turkish and Arabic interpretations, and for this purpose, the study seeks to engage with the evolution of interpretation in Turkey since the establishment of the republic. This comes at a time when the demand for interpretation has increased in recent years, while the Arab world has not recognized Turkish as a legitimate language, viewing it as a foreign language.
Therefore, this research highlights the beginnings of writing interpretations in Turkey, discussing the methods of these interpretations and uncovering interpretation movements in Turkey between 1995 and 2020.
He explains that the Ottomans were dedicated to Islamic studies, with a particular focus on the science of interpretation. This attention manifested in the increase of interpretation writings, which continued even after the Turkish state transitioned to a republic in 1924.
However, after the onset of the Republic, Islamic studies declined, and the production of works on the interpretation of the Quran significantly decreased and somewhat come to a halt.
From 1923 to 1970, several interpretations of the Holy Quran were written. These interpretations were composed in Turkish, and during this period, the focus was primarily on translating from Arabic sources into Turkish. Consequently, Turkish scholars dedicated their efforts to translation and did not engage in independent authorship in the field of interpretation.
Starting in 1970, the number of religious faculties and high schools dedicated to training Friday prayer leaders and speakers increased, leading to a heightened emphasis on the education of Islamic sciences. Since then, the movement to author interpretations of the Quran has significantly gained momentum.
Oghlu has addressed the most prominent interpretations written in Turkey between 1995 and 2020, providing an overview of the key Turkish interpretations and summarizing their trends, including social, modern, and Salafi perspectives. Among these interpretations is the book “Yeni Bir Anlayışla Kur'an Tefsiri’, which has been published in 21 volumes and is considered the largest interpretation of the Quran in Turkish, following Suleyman Ateş's Quran Encyclopedia, “Kur'an Ansiklopedisi”.
This interpretation was authored by Bayraktar Bayraklı and was first printed and published by Daral-Ishara Publications in 2001, later reissued by Dar al-Bayraklı. The final volume of this interpretation was published in 2007.
The interpretation “Basair al-Quran” by Talha Ali Kocak was also first published in 2003 in 20 volumes in the city of Konya. Additionally, the interpretation “Kur'an Yolu: Terceme-i Maali ve Tefsiri” was commissioned by the Turkish Directorate of Religious Affairs to four specialists: Dr. Hayreddin Karman, Dr. Ibrahim Kafi Donmez, Dr. Sadr al-Din Camoş, and Dr. Mustafa Cigerci. They were tasked with writing this interpretation based on the needs of Turkish society. This interpretation consists of 5 volumes and was first published in 2003, with subsequent volumes released due to public interest.
Women also played an important role in the interpretation of the Quran during the Republic of Turkey. Among these interpretations is the Tafsir (exegesis) by Samra Kurn Jashmijil. She was born in Malatya and received all her education from her father, Muhammad Saeed Jashmijil.
Oghlu points out that the written interpretations produced in the last 25 years of the 20th century were at their highest level since the beginning of the Republic of Turkey. These interpretations surpass those written in Turkish during the Ottoman era, and it can be said that the composition of Turkish Tafsir in this period, unlike the past which emphasized translation and interpretation, has become a common tradition. This tradition has led to an increase in independent Tafsir authorship as well as a rise in translations of Tafsir into Turkish.
Oghlu emphasizes that writing commentaries has become a common practice in Turkey and has gained significant momentum since the first decade of the 21st century. Many of these commentaries are reasonable and acceptable, and some are recognized as interpretations of the Quran; however, there is a lack of connection between them and the science of Quran interpretation. Nonetheless, it appears that the writing of exegeses will continue and will be published in various communities across Turkey.
In his book, Oghlu says Turkish interpretations can be categorized into two groups: the first group consists of written interpretations that address the audience in a way that the entire community can understand. Many of the interpretations written by researchers fall into this category. The second group includes scientific interpretations, which contain various analyses and opinions about the science of interpretation. These interpretations are typically authored by university professors and represent the academic perspective on the subject.
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Rather, they are rich interpretations that encompass multiple trends simultaneously.
In an article published by the Middle East Online website, Mohammad Al-Hamamassi has examined the evolution of Quranic interpretation and various interpretive trends in both ancient and modern Turkey. Following are excerpts from the article:
Following the collapse of the Ottoman Empire after World War I, a new government was established in Turkey. From the beginning of the republic, a new understanding emerged in various fields to serve as a replacement for the old empire and make up for the late backwardness of the country.
This new understanding emerged in the newly established country of Turkey across all areas, from politics to education and religious comprehension, bringing about changes in the nation. It presented a new, secular theory that viewed religion as a cause of backwardness. Proponents of this theory attempted to reinterpret religion through their new perspective, but conservatives, who upheld traditional values, viewed this development with concern.
Based on this perspective, the book “New Turkish Interpretation School 1995-2020,” written by Dr. Abdul Karim Seyed Oghlu, a Turkish researcher, examines the changes and developments in the interpretation of the Quran in Turkey throughout the twentieth century, both before and after the collapse of the Ottoman Empire and the establishment of the Republic of Turkey by Mustafa Ataturk.
It also explores the relationship between these interpretations and Arabic interpretations.
In this book, Oghlu emphasizes that the revolution of the Latin alphabet emerged alongside the revolutionary innovations initiated since the establishment of the Republic of Turkey in various fields, including religion. This led to a new scientific framework and the national consciousness resulting from this change gave rise to new Turkish products with a reformist and innovative perspective. This shift also influenced the field of interpretation, making it customary to write Quranic commentaries in Turkish.
The author believes that the science of interpretation has been influenced by ideologies based on republicanism, resulting in new methods that directly impact the identity of various interpretations. Furthermore, interpretation movements in Turkey have largely been shaped by political conditions and scientific and intellectual developments.
He says that his research aims to establish a connection between Turkish and Arabic interpretations, and for this purpose, the study seeks to engage with the evolution of interpretation in Turkey since the establishment of the republic. This comes at a time when the demand for interpretation has increased in recent years, while the Arab world has not recognized Turkish as a legitimate language, viewing it as a foreign language.
Therefore, this research highlights the beginnings of writing interpretations in Turkey, discussing the methods of these interpretations and uncovering interpretation movements in Turkey between 1995 and 2020.
He explains that the Ottomans were dedicated to Islamic studies, with a particular focus on the science of interpretation. This attention manifested in the increase of interpretation writings, which continued even after the Turkish state transitioned to a republic in 1924.
However, after the onset of the Republic, Islamic studies declined, and the production of works on the interpretation of the Quran significantly decreased and somewhat come to a halt.
From 1923 to 1970, several interpretations of the Holy Quran were written. These interpretations were composed in Turkish, and during this period, the focus was primarily on translating from Arabic sources into Turkish. Consequently, Turkish scholars dedicated their efforts to translation and did not engage in independent authorship in the field of interpretation.
Starting in 1970, the number of religious faculties and high schools dedicated to training Friday prayer leaders and speakers increased, leading to a heightened emphasis on the education of Islamic sciences. Since then, the movement to author interpretations of the Quran has significantly gained momentum.
Oghlu has addressed the most prominent interpretations written in Turkey between 1995 and 2020, providing an overview of the key Turkish interpretations and summarizing their trends, including social, modern, and Salafi perspectives. Among these interpretations is the book “Yeni Bir Anlayışla Kur'an Tefsiri’, which has been published in 21 volumes and is considered the largest interpretation of the Quran in Turkish, following Suleyman Ateş's Quran Encyclopedia, “Kur'an Ansiklopedisi”.
This interpretation was authored by Bayraktar Bayraklı and was first printed and published by Daral-Ishara Publications in 2001, later reissued by Dar al-Bayraklı. The final volume of this interpretation was published in 2007.
The interpretation “Basair al-Quran” by Talha Ali Kocak was also first published in 2003 in 20 volumes in the city of Konya. Additionally, the interpretation “Kur'an Yolu: Terceme-i Maali ve Tefsiri” was commissioned by the Turkish Directorate of Religious Affairs to four specialists: Dr. Hayreddin Karman, Dr. Ibrahim Kafi Donmez, Dr. Sadr al-Din Camoş, and Dr. Mustafa Cigerci. They were tasked with writing this interpretation based on the needs of Turkish society. This interpretation consists of 5 volumes and was first published in 2003, with subsequent volumes released due to public interest.
Women also played an important role in the interpretation of the Quran during the Republic of Turkey. Among these interpretations is the Tafsir (exegesis) by Samra Kurn Jashmijil. She was born in Malatya and received all her education from her father, Muhammad Saeed Jashmijil.
Oghlu points out that the written interpretations produced in the last 25 years of the 20th century were at their highest level since the beginning of the Republic of Turkey. These interpretations surpass those written in Turkish during the Ottoman era, and it can be said that the composition of Turkish Tafsir in this period, unlike the past which emphasized translation and interpretation, has become a common tradition. This tradition has led to an increase in independent Tafsir authorship as well as a rise in translations of Tafsir into Turkish.
Oghlu emphasizes that writing commentaries has become a common practice in Turkey and has gained significant momentum since the first decade of the 21st century. Many of these commentaries are reasonable and acceptable, and some are recognized as interpretations of the Quran; however, there is a lack of connection between them and the science of Quran interpretation. Nonetheless, it appears that the writing of exegeses will continue and will be published in various communities across Turkey.
In his book, Oghlu says Turkish interpretations can be categorized into two groups: the first group consists of written interpretations that address the audience in a way that the entire community can understand. Many of the interpretations written by researchers fall into this category. The second group includes scientific interpretations, which contain various analyses and opinions about the science of interpretation. These interpretations are typically authored by university professors and represent the academic perspective on the subject.
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