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الملخص:ما من شك أن القرآن يشتمل على كنوز من البلاغة العالية، والبحث في هذه البلاغة لا ينتهي ولا ينضب، ويأتي هذا البحث ليؤكد على هذه النقطة وليبين أسلوباً من أساليب التوكيد الذي يستخدمه القرآن بين الآيات المتشابهة ليوصل المعنى و ليوضح الاختلاف بين الآيتين. الكلمات المفتاحية: التوكيد، المتشابه، البلاغة، أسلوب
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This study discusses about the God imaginations by the works of Islamic jurisprudence. The relationship between faith and action in Islamic Theology had results on Islamic jurisprudence and these have led to negative effects on imaginations about the God. Muslims have failed to see the spiritual and the emotional dimensions of the rituals, so prayer were made turn into a formality. As a result there had no possibility to develop an intimacy with God in fiqh. Ghazzali have tried to overcome with the lack of depth in fiqh, however his success was limited. As a matter of fact Ghazzali, and the fuqaha in general, have referred to the Sufis for the solution. However the mystical movement in Islam have made this crisis deeper. As a result, some important concepts in the Koran and Sunna remained to be neglected by ulama; and they have failed to turn this problem into an opportunity.
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The word prayer in the holy quran have many secrets that the human is unable to understand or explain it, and because of the importance of the praying the god has mentioned it in about 100 verse and there is tens of verses that mentions different meanings of praying. We fined that the general of people did not know the secrets that found in this word . some times they interpret this world according to their whims and some- times they did not know the real meanings of it. İn this article we try to highlights the method of quran to explain this word and access to the secrets of prayer and purpose and to demonstrate their intended meanings or access to reality through written commentaries and conversations and language dictionaries.We have reached in this article that the word prayer in the Holy Quran have seventeen meaning as well as to address the prayer in the language and terminology and where did this word came from.
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This study discusses about the God imaginations by the works of Islamic jurisprudence. The relationship between faith and action in Islamic Theology had results on Islamic jurisprudence and these have led to negative effects on imaginations about the God. Muslims have failed to see the spiritual and the emotional dimensions of the rituals, so prayer were made turn into a formality. As a result there had no possibility to develop an intimacy with God in fiqh. Ghazzali have tried to overcome with the lack of depth in fiqh, however his success was limited. As a matter of fact Ghazzali, and the fuqaha in general, have referred to the Sufis for the solution. However the mystical movement in Islam have made this crisis deeper. As a result, some important concepts in the Koran and Sunna remained to be neglected by ulama; and they have failed to turn this problem into an opportunity.
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In this article, images of God which formed by schools of Islamic theology are being discussed. There is historical, social and cultural accumulation of human, like divine text, in the source of images. All kinds of images created by humans. Therefore the images are not God himself. Mu’tazila‘s image of God based on the principle of Justice. According to Mu’tazila, actions of God involves an aim and “maslaha”. God is Justice. Asharitian Image of God have been built on divine power. In the actions of God there is no any cause and finality. God is all owner. And the owner can do whatever he wants in his property. God is power. On the other hand, Maturidian God’s ımage centered around on wisdom. Wisdom in the divine actions means perfectness, finality and morality. God is Wisdom.
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RAl-Ashari was undoubtedly one of the leading scholars who played an important role in the growth of Islamic culture and thought in the early 4th century hegira. A lot of criticism has been directed against al-Ashari himself and the Ashari school by Islamic as well as Western scholars. It has been claimed that the Ash’ari teology school contributed greatly to the spread of a strong pre-determinist perception of fate (al-Cabriyya) among Muslim societies. In this article, while examining al-Ashari’s opinions about will and his comments of Quranic verses, we usually look at the context from which his comments were made. While al-Ashari has agreed that human action has an existence, he could not take up a clear position about human’s role in his action. As a consequence of his overreaction against Mutazila, he made statements which amounted to restricting human’s freedom of action and stripped human of his power to choose his actions.
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Alevism can be called a religion path that traces Caliph Ali, sets their hearts on Family of the Prophet Mohammed, and that has gained speed after the martyrdom of Caliph Huseyin in Kerbela having continued since centuries forming a new style in Anatolia with the effect of pre-Islamic Turkish beliefs. Alevism was firstly formed around the claims that Caliph Ali should have been the first caliph after the passing away of the Prophet Mohammed. Alevism, which emerged in the 11th century and which has been developing since the 13th century, has impersonated to a synthesis of the Islamic view with the motifs brought by the Turks before they were not Muslim, in a style intrinsic to these lands. In many cities of Turkey, today, a great number of Alevi societies spring to life. One of these cities is Bingöl of in the Eastern Anatolian Region. The Nosairians live notably in the centre of Bingöl and its villages together with some towns such as Adaklı, Kiğı, Yayladere, Karlıova and Yedisu. In this study, belief institutions of Bingöl Alevism, recorded with the field works, like Dedelik (Fathership), Musahiplik (Companionship), Düşkünlük (Fondness) and Cem Ritual was approached and analysed. As a conclusion; it was determined that belief elements of Bingöl Alevism continues its existence in the region and functions its basic despite some alterations and changes.
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This article is intended to discuss the various opinions on the first revealed passage of the Koran. There appear three conflicting opinions about the earliest Koranic passages revealed to the Prophet in the sources on the history of the Koran. The first opinion names the first five verses of the Surah ‘Alaq as the first Koranic passage to have been revealed. This opinion, being narrated by Bukhari and Muslim relying on the famous account by ‘Aisha, wife of the Prophet, has been regarded as the most reliable opinion. The second opinion identifies the first revealed Koranic passage as the beginning verses of the Sura Muddathir, while the third one naming the Surah Fatiha. An attempt will be made in this article to reveal that the views about the Surah ‘Alaq and Muddathir, trying to show that the opinion holding the Surah Fatiha as the earliest revealed passage is more reasonable and accurate.
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Kur’an’ı anlama, başka bir ifadeyle Kur’an’ı doğru anlama meselesi, daha İslamın ilk asrından itibaren, Müslümanları meşgul eden bir mesele olarak halen önemini korumaktadır. Bu meselenin ilk defa otaya çıkışını Haricilerin Hz. Ali’ye karşı hüküm konusunda sürdürdükleri polemikle başlatmak isabetli olabilir. Çünkü Haricilerden önce İslam tarihinde Kur’an’ın anla¬şılması konusuna ilişkin herhangi bir hadise bilinmemektedir. Böyle bir hadi¬senin ortaya çıkmaması anlaşılır bir şeydir ve bunun nedeninin, Müslü¬man¬ların Hz. Peygamber’den öğrendikleri Kur’an anlayışı olduğu söylene¬bilir. Çünkü anlaşıldığı kadarıyla sahabe, Hz. Peygamber’den Kur’an’ın sadece okunan ve yaşanan bir kitap olduğunu öğrenmişti. Nitekim onların Peygam¬berleriyle birlikteki uygulamaları da böyleydi. Ancak bu anlayıştaki asıl kırılmanın İslam düşünce hayatında Kelam hadisesinin ortaya çıkışıyla yaşandığını söylemek gerekir. Bu döneme gelindiğinde Kur’an, artık kıraat edilerek yaşantılanan bir vahiy olmaktan, iki kapak arasında toplanmış bir mushaf olarak araştırma nesnesi bir kitap olmaya doğru evrilmeye başlamıştı. Amellerin kaynağı olduğu kadar, artık sırf zihinsel konular ve tartışmalarla ilgili bir kitap da olmuştu. İşte o günden itibaren Kur’an’ı anlama sorunu, ümmetin en temel sorunlarından biri, çoğu zaman en temel sorunu olmaya devam etmektedir.
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This article focuses on the Meccan and Madanian surahs and verses in the context of gradual revealing of the Quran. The structure of self-specify of the Quran’s text is emphasized. The article contains the intricacies of the gradual revealing of the Quran and the thoughts and evaluations of Muslim scholars. In this article Meccan and Madanian surahs and verses, their properties are evaluated by considering the opinions of Islamic scholars and researchers.
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From the early days of Islam, Muslim scholars made various efforts to make the Quran text easy to understand. Some commentators interpreted the text by depending on religious narratives and opinions about the relevant Quran verses. On the other hand, others strived for interpretation by questioning the text on the basis of their own knowledge and experiences.This article aims to analyse the possible outcomes which may result from the scientific explanation attempts using solely mental data and scientific endeavors in interpreting the Quran verses as one of the main sources of Islam. For this purpose, this article makes an evaluation by dealing with some examples from past and present-day and finally points out potential drawbacks.
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This article examines a narration which tells us that the divine word has a reality about the geography of meaning and focuses upon this riwayah which called as hadith in some books and reviews the tafsir ishari and the thoughts of Muslim philosopher Mulla Sadra in this regard. In the riwayah, it is said that the Qoran have a zaher (literal), a batin (symbolic), a hadd (prescriptive) and a matla’(anagogical). And it has been controversial among the Muslim scholars and philosophers. It is an Islamic source of various classifications such as theological, philosophical, jurisprudential and mystical. This riwayah has an important position to understand the tafsir ishari or sufi tafsir. The interpretations of Mulla Sadra about this hadith are instructive.
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Kur’an’ı anlamanın vahyin ilk dönemlerinden günümüze değin bir şekilde sorun teşkil ettiği pek bilinen bir husustur. Ancak bu sorunun ilk dönemden itibaren sürekli anlam değişikliğine uğradığı ve ilerleyen zamanlarda doğrudan sorunun kendisini anlamanın en temel soru haline geldiği bazen gözlerden kaçan bir husus olmaktadır. Hz. Peygamber hayatta olduğu sürece Kur’an’ı anlamak, daha ziyade insanların içinde yaşadığı “ortam”ı anlamak iken, daha sonra dikkatlerin ortamın kendisinden metnin kendisine yöneldiği fark edilmektedir. Böylece ilk başta insanların Kur’an’ı anlaması, olup biten olayları anlaması ve sorunlara nasıl yaklaşılacağının belirlenmesi iken, daha sonra Kur’an metninin dilsel düzeyde ele alınması anlama sorununun mahiyetinde değişikliğe yol açmıştır.
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Kur’an’ı anlama, başka bir ifadeyle Kur’an’ı doğru anlama meselesi, daha İslamın ilk asrından itibaren, müslümanları meşgul eden bir mesele olarak halen önemini korumaktadır. Bu meselenin ilk defa otaya çıkışını Haricilerin Hz. Ali’ye karşı hüküm konusunda sürdürdükleri polemikle başlatmak isabetli olabilir. Çünkü Haricilerden önce İslam tarihinde Kur’an’ın anlaşıl¬ması konusuna ilişkin herhangi bir hadise bilinmemektedir.
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Ebu Zeyd'in Kur'an ilimlerine ve özellikle Kur'an hermenötiğine olan ilgisi ve katkısı bütün eserlerinde açıkça görülmektedir. Kur'an hermenötiği bağlamında onun yerini saptamak için bazı çağdaş Müslüman hermenötikçileri kısaca tanıtmak yararlı olacaktır.
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Değerli katılımcılar, İlâhiyat Fakültesinin Değerli Hocaları, Anadolu İlâhiyat Akademisinin güzide müdavimleri, ehl-i ilim, hepinize saygılarımı sunuyorum.Şu an, İlâhiyat Akademisinin ne kadar hayırlı bir amaca hizmet ettiğini gör-menin mutluluğunu yaşıyorum. Günümüz İslâm dünyasında dinî tefekkür ve araştırmaların giderek kısır bir döngüye girip içine kapandığını ileri sürerek karamsar olmak mümkün. Ancak, İslâm dünyasında ciddî bir zihnî toparlanma, sorgulama ve asıldan kopmadan kendini yenileme ve geleceği inşâ çabaları da artık hissedilir bir yoğunlukta. Bu akademiyi, İlâhiyat fakültelerinde yapılan bazı çalışmaları, İstanbul 29 Mayıs Üniversitesi’ne bağlı, fakat bütçesi ve çalışma programı itibariyle tamamen bağımsız bir şekilde faaliyete başlayan Kur’an Araştırmaları Merkezi (KURAMER) gibi kuruluşların sayılarının giderek arttığını görünce karamsar olmak bir tarafa, geleceğimiz adına umutlarımız tazelenmekte. Akademinin çalışmalarını da çok heyecan verici buldum.
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The National Library of Bulgaria holds significant Hanafite manuscripts, which have come to us in unique copies and have not been studied yet. They contain valuable data on the social, economic and political history of the Balkan countries that were once part of the Ottoman Empire (Macedonia, Bulgaria, and Serbia). The collection of Pīr-Muḥammad’s legal rulings – catalogued under call number OR 657 – holds the most significant place among them.
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While in the European narratives the ethnic and national perceptions of minorities are prevailing, in the Middle East and the Islamic world ‘otherness’ and minority are interpreted on a religious basis. Islam, therefore, has created the model of handling religious minorities, and has from the beginning distinguished between pagans and the ‘peoples of the book’ (ahl al-kitab). The latter, under certain circumstances, has enjoyed the protection of the majority. As a consequence of the European intervention in the region, a new terminus technicus appeared: ‘aqalliyya’, which is the literal translation of ‘minority’.
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The purpose of this paper is to explore the relationship between the Islamic religio-order and the fledgling democratic institutions in contemporary Afghanistan. This paper challenges the predominant notion that Islam and democracy are not compatible in Afghanistan by producing a historical account that traces the history of the Afghan religio-order in relation to the ever-changing political sphere. I argue that the Afghan religio-order has historically been co-opted and controlled by Afghan political institutions, no matter what political and ideological system was in place. The legitimation of the political sphere by the Islamic religio-order reveals that Islamic authority and legitimacy given to political institutions is shaped by political interests as opposed to religious doctrine. Finally, this paper builds on the historical analysis to argue that the contemporary Islamic democratic system provides for the first time in contemporary Afghan history an autonomous Islamic religio-order via the Afghan judiciary.
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