TY  - JOUR
TT  - Remarks on the Meaning and Interpretation of the of Expression of ‘Don’t Follow the Steps of Satan’ in the Qur’ān
AU  - Ersöz, Muhammed
PY  - 2017
DA  - June
DO  - 10.18505/cuid.299179
JF  - Cumhuriyet İlahiyat Dergisi
JO  - CUID
PB  - Sivas Cumhuriyet University
WT  - DergiPark
SN  - 2528-9861
SP  - 639
EP  - 664
VL  - 21
IS  - 1
KW  - Bağlam
KW  - Şeytan
KW  - Din
KW  - Vesvese
KW  - Kur’an
KW  - Vesvese
N2  - The expression of ‘Lātattabiʿū khuṭuvāt al-shaiṭān’is mentioned in four places in the Qur’ān. Although the same expression in eachverses the contexts are different. Use of this expression in different contextsmakes it inevitable that the different contexts has a common point. For thisreason, it is important to explain the meaning of this saying, the context ofthe revealed verses that this saying mentioned in them, and to detect thecommon message of these four verses of in point of ‘Don’t follow in the stepsof Satan’ In this way, we will achieve important data about what weakness ofhuman nature in falling into the wrong way about religious matters in additionto shedding light on what the way the devil deceives the people.‘Don’t follow steps of devil’ is an Arabic saying. It means taking a sample, going after another oneand imitating. Mention of the footsteps and foot’s traces of devil in thissaying point out that the devil’s diversion is secret; it makes its diversionin phases and without making feeling the victim. This saying is the bestmetaphorical statement in God’s forbidding in obeying the Satan. Because when aperson sees the traces of who walked before he follows him by knowing that thisleads him to a goal. In this saying the person who takes example withoutevidence except one follow him is emulates who thinks it's the real purpose isthe path and anyone that follows the steps of the walkers in front of him. Thisrepresentation has gained prevalence; so much so that the statement of “hefollowed in the steps of him” means “he took sample of him” was introduced.This expression also forbade emulating and following the societies who went notastray before Islam. Furthermore, this expression advises people to renew themselvesand repent.This expression is mentioned in four verses of threedifferent contexts in the Qur’ān. The contexts are in verses surah al-Baqara2/168 and al-Anʿām 6/142 forbidding the accepting haram the halal things, inthe verse Baqara 2/208 banning practices which are contrary to Islam and in theverse Noor 24/21 forbidding to spread slander for sinless and chaste women andto spread indecent deeds among believers.Satan's deception of the step-by-step can be detectedas signal of that big crimes occur through small sins. For this the statementof “Don’t follow the steps of Satan” is not for every sin but for sins thathave possibility of evolving into a qualified sin if it is insisted on the samesin in the future. These sins seem small and insignificant initially but theyare very dangerous according to the consequences of them. Following these sinsmakes the person courageous in committing the great sins in further process.Thus, he can make the Halal and Haram interchangeable. It can create practices that will damage theintegrity and authenticity of religion. By doing bad deeds, he is doing thingsthat will harm the moral and human aspects of the society. The most fundamentalfeature of these sins is that the religion has a destructive effect on both thetheological aspect and the social aspect.Vowing to make a verb forbidden by religion, divorcethe ladies by connecting to the conditions and practices that are specific tothe sharīʿa (Law of Religion) before the Prophet are within this scope.For example, reading the Torah in prayer, observing Saturday ban and acceptingcamel meat forbidden. It is possible to see that these sins are within thescope of "following the steps of the devil" in the narrations of the ṣāḥaba(Companions of the Prophet) and the Tābiʿūn (Successors of the Prophet).Although it is not said that the vowing or swearing to make a sin is the stepsof the devil clearly in the Qur'an, it is stated that these are the steps ofthe devil in the narrations coming from ṣāḥaba (Companions of theProphet) and the Tābiʿūn (Successors of the Prophet). Accepting a ḥalāl(permitted) meal forbidden to stay away from eating means is, in a sense,swearing and vowing to eat that food for a lifetime. Because of thissimilarity, forbidding something to him despite the release of religion andvowing an act despite the prohibition of religion are described as the steps ofthe devil.Another thing that the expression of following thesteps of the devil suggests is that the imitation is an important reason thatleads to the wrong way. As a matter of fact, another feature of these sins,which bear the devil's steps to follow, is to attach the customs of the Ahlal-Kitāb(People of the Book) to Islam and revealing the similarities of some of theapplications which will be regarded as the beginning of the false traditionsleading to the loss of the main axes of the original religion. Besides, suchsins aim to deeply affect the society and to spread a rumor about the innocentpeople by spreading rumors that the human dignity will be under their feet.Being a follower of the dark people in accordance with these rumors, withoutlooking up to the rumors, represents another dimension of imitation.The characteristic feature of such sins, whichare a part of the devil's steps, is that they are not of great sin and thatthey are accepted as ordinary mistakes by people in the first plan. As a matterof fact, when Prophet’s wife Aisha was slandered, the society did not give itthe necessary reaction and it was reached a conclusion that such an eventexisted in advance and this was taken by people. Then the following verse camedown: "Because you are transferring this slander to the other language,you are jerking in your mouths about what you do not know about. You think thisis unimportant. This is a great sin in the sight of Allah.” (al-Nūr 24/15) Inthis verse these people are criticized, and as a result they are emphasizedthat the respondents will be in danger of being a part of a great sin. So,Allah warns his servants against a great danger to come.
CR  - Abduh, Muhammed, Reşid Rıza, Muhammed b. Ali. Tefsîru’l-menâr. 12 cilt. Kahire: el-Hey’etü’l-Mısriyye’l-âmme lil-kitâb, 1990.
CR  - Ahfeş, Ebü’l-Hasen Sa’îd b. Mes’ade el-Mucâşî. Meâni’l-Kur’ân. thk. Hüda Mahmud Kurâ’a, 2 cilt. Kahire: Mektebetü’l-Hancî, 1990.
CR  - Ahmed b. Hanbel. Müsned. thk. Şuayb el-Arnavûd. 45 cilt. Beyrut: Müessesetü’r-Risale, 1420/1999.
CR  - Âlûsî, Mahmûd Ebü’l-Fadl. Rûhu’l-meânî fî tefsîri’l-Kur’âni’l-azîm ve’s-seb’i’l-mesânî. 30 cilt. Beyrut: Dâru ihyâi’t-türâsi’l-Arabi, ts.
CR  - Begavî, Ebû Muhammed el-Huseyn b. Mes’ûd. Meâlimu’t-tenzîl. thk. Muhammed Abdullah en-Nemr, 8 cilt. Riyad: Dâru Taybe, 1998.
CR  - Beydâvî, Abdullah b. Ömer. Envarü’t-tenzil ve esrâru’t-te’vîl. 5 cilt. Beyrut: Dâru’l-fikr, ts.
CR  - Beyhakî, Ebû Bekr Ahmed b. el-Huseyn b. Ali. es-Sünenü’l-Kübrâ. 10 cilt. Haydarâbâd: 1344.
CR  - Cevâd Ali. el-Mufassal fî te’rihi’l-Arab kable’l-İslâm. 20 cilt. Beyrut: Dâru’s-sâkî, 2001.
CR  - Cezerî, Şemsüddîn, Ebü'l-Hayr. en-Neşr fî'l-kırââti'l-aşr. 2 cilt. Beyrut: Dâru’l-kütübi’l-ilmiyye, ts.
CR  - Derviş, Muhyiddin b. Ahmed Mustafa. İ’râbü’l-Kur’ân ve beyânuh. 10 cilt. Şam: Dâru İbn Kesîr, 1415.
CR  - Ebû Hayyân el-Endelüsî. Tefsîru’l-bahri’l-muhît. 8 cilt. Beyrut: Dâru’l-kütübi’l-ilmiyye, 2001.
CR  - Ebüssuûd, Muhammed b. Muhammed el-İmâdî.  İrşâdü’l-’akli’s-selim ilâ mezâya’l-kitâbi’l-kerîm. 9 cilt. Beyrut: Dâru ihyâi’t-türâsi’l-Arabî, ts.
CR  - Ferrâ, Ebû Zekeriyyâ. Meâni’l-Kur’ân. 3 cilt. Mısır: Dâru’l-Mısriyye, ts.
CR  - Halil b. Ahmed, Ebû Abdurrahmân el-Ferâhîdî. Kitâbü’l-ayn.  thk. Mehdî el-Mahzûmî, İbrahim es-Sâmerrâî, 8 cilt. Beyrut: Dâru ve Mektebetü’l-Hilâl, ts.
CR  - Hâzin, Alâuddin Alî b. Muhammed b. İbrahim el-Bağdâdî. Lübâbu’t-te’vîl fî me’âni’t-tenzîl. 7 cilt. Beyrut: Dâru’l-fikr, 1979.
CR  - Hukayl, İbrahim b. Muhammed. “Hutuvâtü’ş-Şeytân”. el-Akîde ve’ş-Şerîa 308, sy. 1 (2013): 18-21.
CR  - İbn Abdilberr, Muhammed. et-Temhîd limâ fi’l-Muvattai mine’l-meânî ve’l-esânîd. 24 cilt. Kahire: Müessesetü’l-Kurtuba, ts.
CR  - İbn Acîbe, Ahmed b. Muhammed el-Hasenî. el-Bahru’l-medîd. 8 cilt. Beyrut: Dâru’l-kütübi’l-ilmiyye, 2002.
CR  - İbn Âdil, Ebû Hafs Umer b. Ali ed-Dımeşkî el-Hanbelî. el-Lübâb fî ulûmi’l-kitâb. 20 cilt. Beyrut: Dâru’l-kütübi’l-ilmiyye, 1998.
CR  - İbn Âşûr, Muhammed et-Tâhir. Tefsîru’t-tahrîr ve’t-tenvîr. 30 cilt. Tunus: Dâru sehnûn li’n-nesr ve’t-tevzî’, ts.
CR  - İbn Ebî Hâtim, Ebû Muhammed Abdurrahmân. Tefsîru İbn Ebî Hâtim. 10 cilt. Sayda: el-Mektebetü’l-asriyye, ts.
CR  - İbn Ebî Şeybe, Ebû Bekr Abdullah b. Muhammed. el-Musannef. thk. Muhammed Avvâme. 21 cilt. Dâru’l-kıble, ts.
CR  - İbn Kesîr, İsmail b. Ömer. Tefsîru’l-Kur’ân’i’l-azîm. thk. Sâmi b. Muhammed Selâme. 8 cilt. Riyâd: Dâru Taybe, 1999.
CR  - İbn Kesîr, İsmail b. Ömer. el-Bidâye ve’n-nihâye. 14 cilt. Beyrut: Dâru ihyâi’t-türâsi’l-Arabî, 1988.
CR  - İbn Kudâme, Abdullâh, b. Ahmed. el-Muğnî fi fıkhi’l-İmâm Ahmed b. Hanbel. 10 cilt. Beyrut: Dâru’l-fikr, 1405.
CR  - İbnü’l-Cevzî, Abdurrahman b. Ali b. Muhammed. Zâdu’l-mesîr fî ilmi’t-tefsîr. 9 cilt. Beyrut: el-Mektebü’l-İslâmî, ts.
CR  - İbn Sa’d, Muhammed. et-Tabakâtu’l-kübrâ. 8 cilt. Beyrut: Dâru Sâdır, ts.
CR  - Kurtubî, Ebû Abdillah Muhammed b. Ahmed el-Ensârî. el-Câmiu li ahkâmi’l-Kur’ân, 20 cilt. Riyad: Dâru âlemi’l-kütüb, 2003.
CR  - Levh, Abdusselâm Hamdân -Beşîr Vâil Ömer. “Hutuvâtü’ş-Şeytân: Dirâseten Kur’âniyye mevdûiyye”, Mecelletü’l-Câmiati’l-İslâmiyye li’d-dirâseti’l-İslâmiyye 1, sy. 1 (2008): 135-172.
CR  - Mâtürîdî, Ebû Mansûr. Te’vîlâtü Ehli’s-Sünne. 10 cilt. Beyrut: Dâru’l-kütübi’l-ilmiyye, 2005.
CR  - Mâverdî, Ebü’l-Hasan Ali b. Muhammed Habîb. en-Nüket ve’l-uyûn. 6 cilt. Beyrut: Dâru’l-kütübi’l-ilmiyye, ts.
CR  - Mukâtil, b. Süleyman, Ebü’l-Hasan el-Ezdî el-Horasânî el-Belhî. Tefsîru Mukâtil b. Süleymân. 3 cilt. Beyrut: Dâru’l-kütübi’l-ilmiyye, 2003.
CR  - Nahhâs, Ebû Ca’fer. Meâni’l-Kur’ân. thk. Muhammed Ali es-Sâbûni. 6 cilt. Mekke: 1409.
CR  - Râzî, Fahruddîn Ebû Abdillah Muhammed b. Ömer. Mefâtihu’l-gayb. 32 cilt. Beyrut: Dâru ihyâi’t-türâsi’l-Arabî, 1997.
CR  - Sa’lebî, Ebû İshâk Ahmed b. Muhammed. el-Keşf ve’l-beyân an tefsîri’l-Ķur’ân. 10 cilt. Beyrut: Dâru ihyâi’t-türâsi’l-Arabî, 2002.
CR  - Semerkandî, Ebü’l-Leys. Bahru’l-ulûm. thk. Mahmud Matraci. 3 cilt. Beyrut: Dâru’l-fikr, ts.
CR  - Suyûtî, Abdurrahmân b. Ebî Bekr Celâlüddîn. ed-Durru’l-mensûr fi’t-tefsîri bi’l-me’sûr. 8 cilt. Beyrut: Dâru’l-fikr, ts.
CR  - Şerîf, Radî. Telhîsu’l-beyân fî mecâzâti’l-Kur’ân. thk. Ali Mahmûd Mukallid. 1 cilt. Beyrut: Dâru mektebeti’l-hayât, ts.
CR  - Şevkânî, Muhammed b. Ali b. Muhammed. Fethu’l-kadîr. 5 cilt. Dımeşk: Dâru İbn Kesîr, 1414.
CR  - Şirbînî, Muhammed b. Ahmed. es-Sirâcü’l-münîr. 4 cilt. Beyrut: Dâru’l-kütübi’l-ilmiyye, ts.
CR  - Taberânî, Süleymân b. Ahmed b. Eyyûb Ebü’l-Kâsım. el-Mu’cemu’l-kebîr. 20 cilt. Musul: Mektebetü’l-ulûm ve’l-hikem, 1983.
CR  - Taberî, Ebû Ca’fer Muhammed b. Cerîr. Câmiu’l-beyân an te’vîli âyi’l-Kur’ân. thk. Ahmed Muhammed Şâkir. 24 cilt. Beyrut: Müessesetü’r-risâle, 2000.
CR  - Vergammî, Ebû Abdillâh Muhammed b. Muhammed b. Arafe. Tefsîru İbn Arafe el-Mâlikî. thk. Hasen el-Mennâî. 2 cilt. Tunus: 1986.
CR  - Zemahşerî, Ebü’l-Kâsım b. Mahmûd b. Ömer. el-Keşşâf an hakâiki gavâmizı’t-tenzîl ve uyûni’l-ekâvîl fî vucûhi’t-te’vîl. thk. Abudurrezzâk el-Mehdî. 4 cilt. Beyrut: Dâru ihyâi’t-türâsi’l-Arabî, ts.
UR  - https://doi.org/10.18505/cuid.299179
L1  - https://dergipark.org.tr/en/download/article-file/312951
ER  -