Kur’ân’da Geçen Ḍaḥike (ضحك) ile Ekber (أكبر) Lafızlarına Yüklenen Hayız Anlamı Üzerine Bir Değerlendirme
An Evaluation on Meaning of Menstruation Attributed to Qur’ānic words Ḍaḥika (ضحك) and Akbar (أكبر)

Summary/Abstract: Kalam consists of words. Determining the meaning of a word wrongly in the specific realm of Qur’ān causes misunderstanding the meaning intended in the verse. Hence, it is possible to say that understanding the intent of Allah correctly depends on determining the meaning of the words accurately. For this purpose, since the Companionship period, both prose and poetry have been consulted in determining the meaning of the incognitawords in Qur’ān. This method commonly applied by Ibn ‘Abbās (d. 68/687-88) was used by many exegetes in the following periods. However, this doesn’t means to attribute the verses to the meanings of some words that sparsely take place in Arabic. The reason for this is that there is a common consensus among the scholars in attributing the verses to the strongly used meanings of the words in the language unless there is presumption. Some scholars, moving from use of them in Arabic or some poems, interpreted the words, ḍaḥika (ضحك), which was mentioned in verse 71 of surah Hūd and akbar (أكبر), which is mentioned in verse 31 of surah Yūsuf, as menstruation. In this study, after giving several explanations to the abovementioned verses, it will be analysed whether the proses and poems given as witnessing sources make any proofs of attributing the meaning of menstruation to these words. That is to say; according to great majority of the exegetes, the word ضَحِكَ mentioned in 11:71 is used in the meaning of laughing. The scholars who adopt this view submit-ted various explanations about the reason of used in the meaning of laughing. For instance, that Prophet Abraham and Sarah were heralded with a child despite their old ages, or that the guests did not touch the meal prepared, or that the angels were missioned to destroy the people of Lot although they were unaware of this fact are shown the reasons of used in the meaning of laughing. On the other hand, some scholars stated that the above-mentioned word meant menstruation. Early exegetes did not mention any information to support the meaning mentioned in Arabic or poetry; however, later scholars stated that some Arabs used the mentioned verb as menstruation. According to Sa‘lab (d. 291/904), a member of Kūfah Language School, the verb ضَحِكَ is used in this meaning. And some other scholars announced that the verb ضّحِكَ mentioned in 71st verse of surah al Hūd was a metaphor moving from the usage ضَحِكَتِ الْأَرْنَبُ with the meaning: “The rabbit menstruated”. However, some schol-ars such as Ḥākim al-Jushamī (d. 494/1101) stated that this interpretation was a forced one. In addition, some linguists and exegetes such as al-Aḫṭal (d. 92/710-11), Kumayt al-Asadī (d. 126/744), Ta’abbaṭa Sharran (d. 540 [?]) and Dū al-Iṣba‘ al-‘Adwānī (d. 600 [?]), and in some poems the writers of which are not known showed the approach as the basis of their view that the above-mentioned verb is used with the meaning of menstruation. In short, exegetes as well as linguists and literary scholars presented different interpretations about the word ḍaḥike (ضحك) present in the 11:71. Furthermore, some others defended that the word was used as menstruation moving from its so-called usage in both prose and poetry; on the other hand, general public opposed this view that the word is used with above-mentioned meaning since these expressions shown as the roofs were not narrated by reliable narrators and because of some other reasons. In our opinion, the approach in which the word in question means laughing is more accurate. Because all the poems, other than the two shown, do not seem to support this meaning. Moreover, even if this word was used to menstruation in some prose or poetry, it does not necessitate that the word mentioned in the verse is also in this sense. Because, as many exegetes have mentioned, the words mentioned in the Qur’ān should be attributed to the common use in language rather than the meaning that language experts know, except in the case of evidence.On the other hand, according to overwhelming majority of the exegetes, the word اَكْبَرْنَ (akbar) which is in the 31st verse of surah Yūsuf means that women were amazed at the beauty of Prophet Yūsuf. It was narrated that some early exegetes like Ibn ‘Abbās and Mujāhid (d. 103/721) explained the word in this way. Despite this, accord-ing to another narration conveyed from Ibn ‘Abbās through ‘Abduṣṣamad, the word mentioned in the verse means that they menstruated due to happiness. In a narration narrated by Lays (d. 187/803 [?]), it is stated that Mücahid also interpreted the word in this way. However, although both Ibn Abbas and Mujāhid gave importance to poetry and giving examples from poetry and prose in determining the meaning of the words, we find benefit in establishing that they did not give place any information from whether Arabic or poetry. On the other hand, some exegetes, among whom Ibn Abū Ḥātim (d. 327/938) is, defended that the word was used in the meaning of menstruation moving from a poem. According to this, the word in question was used in the meaning of menstruation as an indicator of growing as allegory or metaphor. However, many linguists and exegetes stated that the poem in question which has not been narrated by reliable narrators was made up by some unknown people; therefore, that moving from the related poem, it was not accurate to attribute the word اَكْبَرْنَ mentioned in the verse of surah Yūsuf as menstruation contrary to common usage. In addition, as Ṭabarī (d. 360/971) stated, the sequence of the verse does not support this meaning. Because the pronoun hâ taking place in the verb اَكْبَرْنَهُ shows Prophet Yūsuf. Likewise, contrary to the fact that the verb in the meaning of menstruation, حاض , is not transitive as the verb اَكْبَرْنَهُ. All these show that the word is not used in the meaning of menstruation. Therefore, in relation with the meaning اَكْبَرْنَهُ, it seems to be more accurate to say that the narration by Ibn ‘Abbās through ‘Ab-duṣṣamad should not been taken as basis.

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