Takıyye Şîa Rivâyet Kültüründeki Derin Paradoks Serdar Demirel
Review of: Takıyye Şîa Rivâyet Kültüründeki Derin ParadoksSerdar Demirel, İstanbul: Rıhle Kitap, Haziran 2016, 152 S.
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Review of: Takıyye Şîa Rivâyet Kültüründeki Derin ParadoksSerdar Demirel, İstanbul: Rıhle Kitap, Haziran 2016, 152 S.
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When the Qur'an began to reveal to Muhammad by given prophetic mission, Mecca aristocrats did not respond to his invitation for the reasons such as fear of losing their social status, established authority over society members, and their income through idols in the Kaaba. Mecca aristocrats accused him of being crazy, poet, magician, and affected with sorcery. They claimed that God didn’t reveal anything to him but he fabricated the Qur'an out of spite or someone had taught to him, however, these accusations did not satisfyt hemselves. Muhammad was showing no signs of madness. Besides, they did not witness that he lied to them during the 40 years that they lived together. Moreover, the Qur'an was not like any literary genres known as poetry or prose. As the prominent leaders of the polytheists, Walid ibn al-Mughirah, Lebîd, Ashaa, Ka’b bin az-Zuheyr who is an expert in Arabic literature, also confessed that the Qur'an was not like any other literary genres known as poetry or prose. Even though Arab linguists were challenged to produce alike of the Qur'an, they didn’t even bring an equivalent chapter of it. Qur’an left them helpless with regard to structure, coherence (the harmony between the verses and chapters), information of the unseen, providing accurate information and so on.One of Quran’s brevities is its uniqueness in the aspect the narrative style. This article examines the narrative style of the Qur'an and it presents different aspects. Compliance of the word and its meaning in the sentences, addressee and location suitability, characteristics of appealing and satisfying all people (scholar-illiterate, city dwellers-peasants, men and women) at the same time, ability of observing intelligence and feelings together, and capability to use both elaborate and self-expression depends on situation will be illustrated by examples.
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In this article, the tafsir book called Münteha’l Kelâm Fî Âyâti’l-Ahkâm belonged to Mehmed Hafîd Efendi who wrote many books nearly about all Islamic sciences involved tafsir, in spite of that he is mostly known as a literaturer, is described. This book gives some explanations to some verses about Islamic rules besides that it involves many different topics in tafsir. What makes his book very important is the era in which it was written. Because it was written in one of the Ottoman Empire’s most diffucult and conflicted time in political, social and army area, The multi-dimensional personality of Hafîd Efendi, who was a scholar, a politician, a literaturer, a lawyer and even a good arrower, reflected to his books in a great extent.
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Review of: İLK DÖNEM HADİS- REY TARTIŞMALARI ŞEYBÂNÎ ÖRNEĞİMehmet ÖZŞENEL, İstanbul: İFAV, 2015
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Review of: İSLAM DÜŞÜNCESİNDE İNKÂR PROBLEMİProf. Dr. İbrahim Coşkun, İstanbul, Hikmetevi Yayınları, 2014, 300 Sayfa
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Review of: HADİS RÂVİLERİNİN GÜVENİLİRLİĞİ-TESPİTİ, İMKÂNI, HADİSİN SIHHATİNE ETKİSİ-Abdullah Karahan, İstanbul: Sır Yayıncılık, 2005
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Some israiliyyat reports in report hermeneutics caused negative claims about prophets to be propounded. In this article, it is claimed that although none of Prophet Adem's deeds was underlined, he committed a sin by giving his son the name of the devil. This article aims to contribute to understanding the verse by drawing attention to other interpretations after analysing the reports based on this comment.
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The earliest bibliographical works we have today are those written in the third century of Hijra notwithstanding, it is possible that the earliest documents containing bibliographical information date back to the beginning of the second century and even to the end of the last quarter of the first century of Hijra, at a time when ‘Umar, the righteous second Caliph, ordered the dīwāns to be written. We do not know for sure if the Dīwān of ‘Umar was available to use in the beginnings of the second century, when the traditions started to be compiled systematically. However, the fact that those who have worked in dīwāns as scribers or experts have also related a lot of information about the Companions on one hand, and that those scholars who were specialists in the bibliographical information on the Companions have also worked on the dīwāns on the other, shows that the mentioned persons must have benefited from the information in the dīwāns when they wrote the first biographical dictionaries. When one compares the order of the Dīwān which ’Umar produced and the narrations talking about the amount of the gifts (‘atiyya) with the order of the tabaqāt as well as the ansāb works, they realize that the structure of these works mostly corresponds to that of the Dīwān of‘Umar. Thus, one can say that the Dīwān of ‘Umar influenced the structures as well as the substances of the bibliographical works, which would be written later on.
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Hz. When the application on the Prophet's crime is seen to be acting in accordance with certain principles. These principles are like the parts of a whole in harmony with each other as he is consistent in itself. Hz. Prophet, its unique elements of each crime,punishment has been revealed one by one. These issues are taught as applied to the later community.
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Türkiye ilk defa Arapçanõn öğretimine dair uluslararasõ bir sempozyuma ev sahipliği yaptõ. Türkiye’den İstanbul Eğitim ve Araştõrma Vakfõ (İSAR), Ürdün’den QASID Yabancõ Diller Merkezi ve Filistin'den Necah Üniversitesi’nin işbirliği ile “I. Uluslararasõ Yabancõ Dil Olarak Arapça Öğretimi: Vizyon ve Tecrübeler” başlõklõ sempozyum 25-26 Nisan 2015 tarihlerinde İstanbul’da İSAM konferans salonlarõnda gerçekleştirildi.
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Review of: İMAM EŞ'ARÎ VE EŞ'ARÎLİKMehmet Keskin, Düşün Yayıncılık, İstanbul, 2013, 320 sayfa.
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Review of: “MUŞKİLÂTU BERÂMİCİ TA‘LÎMİ’L-‘ARABİYYE Lİ’NNÂTİKÎNEBİ-ĞAYRİHÂ FÎ TURKİYÂ -MULÂHAZAMEYDÂNİYYE- MA‘A ‘ARDİ TECRİBETİ BERNÂMECİ’L-‘ARABİYYE FÎ MUESSESETİ İSTANBUL Lİ’T-TA‘LÎMVE’L-EBHÂS”Ahmad Snobar, İSAR Yayınları, 1. Baskı, İstanbul, 1436/2015, 88 s.“MUŞKİLÂTU BERÂMİCİ TA‘LÎMİ’L-‘ARABİYYE Lİ’NNÂTİKÎNE Bİ-ĞAYRİHÂ FÎ TURKİYÂ -MULÂHAZAMEYDÂNİYYE- MA‘A ‘ARDİ TECRİBETİ BERNÂMECİ’L-‘ARABİYYE FÎ MUESSESETİ İSTANBUL Lİ’T-TA‘LÎMVE’L-EBHÂS” Ahmad Snobar, İSAR Yayınları, 1. Baskı, İstanbul, 1436/2015, 8
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The kind of knowledge produced by a science is largely related to her cognitive orientation. We start from the assumption that the importance of quantification is overemphasized in the social sciences, especially through the statistical method. It happens that the theoretical interpretive relevance of research insights is ignored by the dictates of statistical indicators. In addition to the analytical / quantitative fundamental position in the social sciences, there is another fundamental position, the hermeneutic. A qualitative research methodology is projected from it, which with a standardized and flexible approach seeks to break in the latent structure, dynamics and accept individual and community phenomena. The aim is to examine the scope and limits of quantitative and qualitative research methodology, their interactive potential convergence, and (in) sufficiency of theoretical content / interpretive capacity in the approach to research.
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Not only the philosophers and sociologists (Fukuyama, Huntington, Weigl, Attali, Göle), but also French writers (Houellebecq) wrote about the clash of Western civilization with Islam. The article is devoted to updating this issue, made by the Algerian writer Boualem Sansal, which has given an unprecedented in the Maghreb culture form of science-fiction. Referring to Orwell’s dystopia, Sansal creates an apocalyptic picture of the world after the destruction of Western civilization. Its place is occupied by the global totalitarian world, Abistan, subordinated to one ideology aimed at eliminating the ability to think, leaving everyone to adhere to the sole god Yölah. In this enslaved world it is the hope of a young man, Ati, in whose mind the thought is born, and with it Doubt that will not leave him and change him in respect to his drive to Look for answers. Is human ability to think and ask questions – understood as a heritage of Western civilization – really a tool capable of crushing the monolith of totalitarianism irrespective of its ideological origins?
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The aim of this article is to present conflicts in the early years of islam. The novels dedicated to the Prophet Muhammad (L’Homme du Livre by Driss Chraïbi, Loin de Médine by Assia Djebar and Le Silence de Mahomet by Salim Bachi) make multiple voices speak about issues in the first Muslim community. They also express a spiritual fervor in Arabia in the seventh century. The literary analysis of these novels allows to consider the political and spiritual conflicts as a factor ensuring the dynamism of the Arab-Muslim culture.
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The wars and upheavals of the Arab world lead to a stereotyped vision of intolerant countries and generating religious radicalism. Contemporary violence should not lead to a unilateral and dark vision of a part of the world condemned to uninterrupted conflicts. Different issues are equally possible – the life and work of Isabelle Eberhardt provide an example of wholeness and inner peace lived “in the warm shadow of Islam”. Becoming nomadic and converted to Islam, the writer fully adhered to the customs, beliefs and ways of life known in Algeria and transmitted their image in her writings. There was no conflict that would have manifested itself in the public or private sphere, the consensus was not necessary.
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Review of: Zdenka Baždar - JOURNAL OF THE PAKISTAN HISTORICAL SOCIETY, STUDIES IN HISTORY, VOL. XLIV., 1996., part, IV.; vol. XLV., 1997., part. I., II., Karachi, Pakistan
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Islam attaches great importance to insurance, as an instrument of protection of the individual and the community, and considers it an indispensable element of the process of achieving socio-economic justice in society. Consequently, in the Islamic concept of insurance, the social component dominates over the commercial component. However, requirements of the modern environment have made it necessary to have Shariah-acceptable commercial insurance. Given that conventional insurance models are largely Shariah non-com- pliant, Takaful insurance has been developed to meet the needs of individuals and institutions that want to be insured in accordance with Shariah principles. In this paper, we will analyze the process of evolution of Takaful insurance, its types and models, perform a comparative analysis of Takaful and conventional insurance, reviewing arguments in favor of Shariah specific nature of conventional insurance, and finally, list the challenges of implementing Takaful insurance in practice.
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The Middle East suffers from the chronic lack of political freedoms and liberties and its “exceptional” character is marked by the deep-seated authoritarianism of Arab politics. The capacity of regional autocracies to block democratic reforms is often explained as a consequence of Arab culture, of its distinctive values, ethical norm and habits. The cultural essentialism that suffuses many studies on the Middle East attributes this lack of democracy in the Arab World on the role of Islam’s socio-cultural formation. It is often said that Islam privileges authoritarian political solutions and is therefore incompatible with the values and practices of democracy. This article argues against this kind of explanation and sets forth the thesis that Arab authoritarian rule should be understood as a product of the complex interplay of historical, ideological, economic and political forces which jointly produced an environment exceptionally resistant, even hostile, to political pluralism and democracy. The specificities of Middle Eastern economy, legacies of colonialism, the nature of the state and an unfavorable geopolitical situation shaped the Middle East as a distinctive political space in which ruling elites, through the mechanisms of brutal repressions, ideological manipulation and the distribution of social benefits, more or less successfully suppressed demands for wider political participation and democratization. For these reasons, the democratic deficit in the Arab World should be explained not through the specific characteristics of its culture but rather within the framework of historical and political sociology.
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Political Islam (Islamism) refers to a political strategy, which since the second half of 20th century represents the dominate articulation of Muslim political aspirations. Islamism is the common name for the political ideologies that consider that Islam is not just a religion but a political system. Even essentially prominent, political Islam is only one of political orientations in the entire Islamic world and with this is not a uniformed movement. There are many differences within it: from social-charitable activities across the political doing to the use of violent and armed action (jihad). Diversity within Islamism is visible and in the armed organizations. Many of them have different goals. However, when they have identical or similar goals between them occur disruptions and internecine conflicts (and armed), primarily due to the different notions what strategy and resources, political or military, use to achieve the utter goals. Also, within the Islamic world, there are armed organizations that do not belong under the frame of political Islam (secular) concept.
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