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Kur’an’da Hz. Peygamber’e Hitap Formu: el-Ahzâb 33/1 Âyeti Örneği

Author(s): Sabuhi SHAHAVATOV / Language(s): Turkish Issue: 1/2022

The interpretation of the verses of the Qur’ān, which contains condemnation or criticism at the literal level towards the Prophet, has been the subject of interest in contemporary studies as well as in classical tafser. The interpretation of such forms of addressing to the Prophet Muhammad (and some other prophets) can be analyzed within the framework of the idea of “Infallibility of Prophet” (ismat al-anbiyā) as well as in terms of the functional/performative references of the verses in the conditions of their revelation. Therefore, Hz. Whether these verses that address the Prophet contain some kind of condemnation, if they contain it, whether this issue will be a contrast to the understanding of ismat is considered a common field of research related to the disciplines of tafsir [Quranic Exegesis]; and kalam [Islamic Theology]. Determining the meaning through activities such as revealing the philologically probable meanings of the expressions contained in the verses in question and compiling narrations about the subject is related to the discipline of tafsirand the aspect of the subject that corresponds to the adjective ismat is related to the science of kalam. In this context, this article will focus on some problems that may result from ignoring the occasions of revelations, narrations of companions and successors and, some problems that may arise if the discussions on the subject of ismet which is related to the discipline of kalam, on Qur’ān translations based on the translation analysis of verse al-Ahzāb 33/1.

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Sadrın Zaptından Satrın Zaptına: IV./X. Asırda Hadis Tashîfât Edebiyatının Gelişim Sebepleri Üzerine Bir Değerlendirme

Author(s): Üsame BOZKURT / Language(s): Turkish Issue: 1/2022

One of the most important issues for the ideal transmission of hadith texts and isnāds is that there is no error in the writing of these expressions. For this purpose, it is seen that the hadith scholars try to create an awareness about the mistakes in the hadiths and the names of the narrators and try to minimize the mistakes by writing works. The most important examples of this literature seems to have been given in IV. /X century. In this study, the reasons for the increase in the literature of hadith taṣḥīf in the IV./X century will be tried to be analyzed periodically and regionally. When the reasons for this increase are taken into consideration, it can be stated that the main factors come to the fore as the active transmission of works in the relevant period, the development of narrator literature, the decline in the profile of the narrator in this century, and the need of the Ahl al-Hadith living in the ʿAd̲j̲am regions on the subject. It is seen that the hadith scholars’ special requests from Arabic language experts for writing works also affected the formation of taṣḥīf literature. Their display of such an attitude is also important in terms of pointing out the existence of inter-scientific communication and a self-criticism about incompetent fields.

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Kur’ân’da Güçsüzlüğü İfâde Eden Fakîr, Miskîn, Yetim, Köle ve Müstazʻaf Kavramlarına Genel Bir Bakış

Author(s): Burhan İŞLİYEN / Language(s): Turkish Issue: 1/2022

The Qur'an began to descend in the Arabian Peninsula in a period when the traditions of ignorance were dominant. In the period of ignorance, when weak and powerless people were oppressed, excluded, exploited, humiliated and subjected to various oppressions, being right was not enough. It was also necessary to have the power and strength to get his due. In such a period when the strong are generally considered right, the Qur'an considers every individual created by Allah as a valuable being. As a matter of fact, there are many basic principles in the Qur'an that reinforce the feelings of brotherhood among individuals, strengthen the social fabric and increase trust in society. One of these basic principles is to defend the rights of every weak person regardless of the person's lineage, race, gender and status. In this context, in our study, first of all, the analysis of the meaning of the word of poor in the semantics of the Qur’an, the attitude of the Prophet towards poverty and wealth and which one is superior has been briefly touched upon.

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Hz. Musa Hızır Kıssası ile ilgili Ayetlerin Tasavvuf Âdâbı Çerçevesinde Yorumu Üzerine

Author(s): İskender Şahin / Language(s): Turkish Issue: 1/2022

Aiming to raise a human being in line with Allah's will, the sufi people applied to the Qur’an at every stage and gave it the necessary value. In order to benefit from the Qur'an much more, they did not neglect to explain it in line with their own perspectives and experiences, and they wrote many valuable isharī tafsir. In this context, they evaluated some practices and manners of sufism on the axis of the Qur'an and interpreted the relevant verses in this direction. Parables, orders and prohibitions, advices, especially anecdotes, constituted the starting point of the practices in question. One of them is known as the Moses-Khidr story. These are the verses in the chapter of al-Kahf in which the journey of Moses in order to learn knowledge from Khidr and the events that happened to him are told. Within the framework of sufi etiquette, this story inspired the sufis. They tend to read and understand the

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Irak ve Semerkant Hanefîliğininin Nesih Anlayışı (Serahsî’nin Usûl’ü ile Alâuddîn es-Semerkandî’nin Mîzân’ı Çerçevesinde)

Author(s): Abdulmuid Aykul / Language(s): Turkish Issue: 1/2022

In the Hanafī school, the writing of the fiqh method is basically divided into two sub-schools, namely the Iraqī and Samarkand method. Alaeddin es-Samarkandī (d.739/1144), one of the important representatives of the Samarkand school, who wanted the fiqh method to be rewritten from a theological perspective, strongly criticizes the method of writing, which became widespread in the Hanafī community before him. While he criticizes the methodists such as Dabusī (d.430/1039), who continued the Iraqī Hanafī methodists’ line, he never mentions Sarakhsī (d.483/1090) and Pazdawī (d.482/1089) in his work. However, when we look at the subject of naskh [abrogation], which we base our study on, it will be seen that the systematic of Samarkandī’s work called “al-Mīzān” is almost the same as the way it is handled in Sarakhsī's work of usûl. The main reason for comparing the understandings of abrogation of both scholars is the close relationship between the subject of abrogation and kalam. In this study, the focus will be on how both scholars approached abrogation and on their approaches to abrogation, and the similarities and differences between them will be pointed out. Whether this similarity and differences coincide with Samarkandī’s critique of the Iraqī sheikh; in other words, the extent to which Samarkandi was right in his criticism that the Hanafī companions before him did not include theological issues in their procedural works will be evaluated through Sarakhsī's understanding of abrogation.

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İbâzî Tefsirlerde İ‘câzü’l-Kur’an

Author(s): Fatih ALTUN,Gökhan Atmaca / Language(s): Turkish Issue: 1/2022

Islamic scholars have specially focused on iʽjāz al-Qur’an, which expresses the universality of the Qur'an, its inaccessible superiority and the divine character and they tried to understand iʽjāz al-Qur’an within the environment they grew up and with the knowledge they have. Some of the scholars who are try understanding are the commentators belonging to the Ibāziyya sect, which was formed in the early period of Islamic history and continues to exist today. In this article, it is aimed to examine the approaches of Ibāzī commentators to iʽjāz al-Qur’an. In addition, the purpose of the study is to determine iʽjāz, miracle and tahaddī in Ibâzî tafseers and in some Sunnī sources and to prepare the ground for the comparison of the views of both thought systems on these issues. As a result of the research, it has been understood that Ibāzī commentators have the same opinion that the Qur'an has challenged with its text and content, nothing like it will ever be created and that it is a valid miracle until the Day of Judgment. Moreover, it has been seen that the Ibāzī commentators and Sunni scholars have similar perspectives on iʽjāz al-Qur’an. The exception to this is the relationship established by Ettafeyyish, one of the Ibāzī commentators, between tahaddī and the creation of the Qur'an. The reason for the difference in their views can be explained by the influence of sectarian thought and similarity between the views of Ibazi and Sunni scholars, can be explained by their approach to the iʽjāz al-Qur’an with a transcendentalist (tanzihī) understanding and the by fact that their tafseer sources are the same.

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Delil-Hüküm İlişkisi Bağlaminda Hanefî Mezhebindeki Teklifî Hükümlere Dair Bazi Değerlendirmeler

Author(s): Abdurrahman BULUT / Language(s): Turkish Issue: 1/2022

In the Hanafī madhab (school law), al-hukm al-taklifī have been determined in different categories, taking into account that the relevant evidence is conjecture-conclusive in terms of certitude-dalāla and whether the request is binding or not. In general terms, it is stated in the usūlworks that the orders and prohibitions that are fixed with definite evidence are fard and haram, and the binding provisions in which there is suspicion and doubt in their evidence are wājib and tahrīman makrūh. However, some “fards” have been identified, which have stronger effects than “wājib” in the Hanafi fiqh doctrine, and which are subject to suspicion and doubt in their evidence, and therefore there is disagreement about their ruling among fiqh scholars. The Hanafī jurists of the later period adopted the concept of “al-fard al-amalī (al-zannī)” for such judgments. In addition, while examining the propositional provisions in the Hanafī Usūl literature, the wājib is generally compared with the fard. However, in some of the later usūl works and in many other issues in fiqh, wājib is compared with sunnah, and its connection with sunnah or its distinction from sunnah is considered as an important issue. In this article, it is aimed to clarify the nature of the “al-fard al-amalī”, which expresses an intermediate category in the classification of propositional provisions in the Hanafī school, and similarly, attention is drawn to the existence of some “haram” in the Hanafī school of which there is doubt.

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Razumijevanje pluralnosti jezikā u muslimanskoj teologiji

Author(s): Bajram Dizdarević / Language(s): Bosnian Issue: 91/2022

The first section of this paper analysed the understanding of the very essence of plurality in languages, predominantly from the perspective of tradition, that is to say, the Qur'an and the Sunnah. Eventually, the connection is formed between language plurality and cultural divergence, in other words between language uniformity and cultural monolith, or self-sufficiency. The principle of the Qur'an is to get acquainted with the fellow-person (at-ta'aruf), whereas it firstly has to occur on the language level. Language alterations are a kind of necessity in cultural plurality, and in fact such alterations additionally strengthen and give dynamics to the human spirit , they provide the language potential. In the second section of the paper, we discussed the necessity of the, at least, partial semantic reductionism while translating, due to the incorporation of foreign words within one's own language quintessence, since a person is alienated by everything which the person accepts but which had not been produced by them personally earlier, and the wider view, primarily the cultural, that is to say the contextual one, remains oblique, albeit it remains determined by the language substrate. Also, we pointed out that language denotes a living kernel, and we expressed its very subtle profiling within various scientific disciplines, as well as the very characteristic determination of our contemporariness which is formed from abbreviations, and in the process the meaning and the sense of what we are addressing is abandoned. Because of this, the essential language work and entry are disabled. In fact, such a language alienation or mystification does not all us any critique of our own social context, and it perpetuates the already-existing state.

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KHASS IN THE PRINCIPLES OF JURISPRUDENCE: AN APPLIED RESEARCH BASED ON MODERN STUDY

Author(s): Ahamedsha Ahamed JAMSATH / Language(s): English Issue: 55/2022

Uṣūl al-Fiqh is an essential tool in the domain of Islamic jurisprudence. The art of legal formation, with its name formed from the terms ‘Uṣūl’ and ‘Fiqh’, is given great significance by Islamic scholars and jurists and is also seen as the prime platform for the legal analysis. In circumstances when it is not possible to directly derive laws from the Quran and Hadith, it functions as a mechanism to extract laws and commandments by relying on its established doctrines. And it is known as a Quran/Hadith based theoretical principle in the world of Islamic wisdom. The aim of this research is to give a pragmatic account to the system of legal formation, rather than only providing a theoretical account. The vocabulary of Islamic legalese, by the way, is not of everyday language. To solve this issue and for easy understanding, this study is documented in a plain, yet professional, style with proper examples and scenarios in the context. It is essential that students and teachers of the relevant field be acquainted with the concepts of Uṣūl al-Fiqh as it is the integral platform for Islamic jurists. This research of Uṣūl al-Fiqh will help understand the fact that apprehending the laws and commandments of Islam by means of its original concepts and principles will certainly ensure the wide range of applicability, practicality and leniency in upholding its laws and commandments anywhere and anytime. The results of this study titled “Khass” in The Principles of Jurisprudence: An Applied Research include the compilation of multiple topics related to the concept of “Khass”, such as “Mutlaq, Muqayyad”, Amr and Nahy, which are scattered here and there in the Uṣūl texts, into one single title with the help of various texts written by both early scholars and modern-day scholars; facilitating the readers interested in this field by establishing the facts with practical examples; making the younger generation inclined towards early literature of this field of study by simplifying the subject; and approaching the laws embodied in the original text in-line with the fundamental Uṣūl principles rather than approaching the aforesaid in a superficial and syntactic manner.

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Sūra Ed-Duhā: najava uspjeha

Author(s): Almir Fatić / Language(s): Bosnian Issue: 89/2022

Sūra Ad-Duhā (Al-Ḍuḥā) is 93rd sura of the Qur’an. It comprises of eleven āyāts and it is the eleventh surah revealed in chronological order of the Revelation of the Qur’an. It was revealed in the earliest stage of the mission of the Messenger Muhammad s.w.s., in Mecca. Qur’an commentators agree that it was revealed after a certain period of break in the sequence of Revelation to Muhammad s.w.s. However, their opinions vary regarding the length of that period and regarding the reasons as to why the Revelation ceased then. There is a number of different accounts regarding the occasion/ circumstances (asbābu al’nuzlul), nonetheless, it is evident that to Muhammad s.w.s., this pause in Revelation was difficult to endure and he worried that it may have been caused by some mistake that he might have committed. That is why the basic theme of this surah Ad -Duha is consolation (al-tasliya) of Muhammad, s.w.s. with the aim to ease the pain and sorrow in his heart that was caused by the halt in Revelation. This surah also reveals the blessings the Almighty bestowed upon His Messenger a.s., and it points out the way for him to show his gratitude for these blessings. The surah also brings glad tidings revealing that the adversities in the path of the Messenger a.s. would not last much longer. It is also a harbinger of the success of Muhammad s.w.s.’s mission in This World. The author here interprets this surah using the method of one by one ayah exegeses and in the final part of the article, he derives some tafseeri points.

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Israilijati – judeo – kršćanska predanja u tefsirima

Author(s): Ferid Dautović / Language(s): Bosnian Issue: 89/2022

In this article, the author thematizes the use of israiliyyat, Jewish and Christian narratives that found the place in traditional tafseer. In the first part of the article, the author explains the term israiliyyat and then moves forward to making a distinction between the three kinds of israilyyats: permissible, impermissible and those in regards to which the Shariah is silent. A special chapter is dedicated to explaining how the israiliyyat were included in the books of tefseer. The major part of this article relates to the flaws and the risks of using and quoting the israiliyyats in Quranic exegesis. As a conclusion, the author here presents some opinions of the traditional as well as of the modern mufessirs regarding the israiliyyat.

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Omalovažavanje supružnika (nušūz) i zlostavljanje supruge (darb) u kontekstu ravnopravnosti spolova

Author(s): Senaid Zajimović / Language(s): Bosnian Issue: 89/2022

This article aims at reviewing the available interpretations of the terms nushūz and darb in both classical and contemporary translators and interpreters of the Qur’an and with a view of corresponding legal regulations derived from therein. We also here attempt to offer some fresh views in the field in the context of the contemporary time and space and in agreement with the general principles of Islam and the intentions of the Sharia law. The terminology may, if misinterpreted, result in the misperception of the text of the Qur’an and consequently bring about its inadequate implementation in a form of laws and regulations regarding marriage and the family. In this article we tried to answer the question: Are the available interpretation of the terms nushūz as -disobedience of the wife – and ad-darb as – chastising / striking of a wife in collision with the intentions of the Sharia? In this sense, we also discussed the sensitivity of marital relations and issues in the light of differing perceptions of the Qur’anic terms nushūz and ad-darb. Keeping in mind the intentions of the Sharia which regard human dignity as a value that has to be protected, the author here looks into options that offer a different interpretation of ayahs 34. And 128. Of the surah An-Nisa where the terms nushūz and ad-darb were used.

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Kritički osvrt na Mevdudijevo poimanje sunneta

Author(s): Sumedin Kobilica / Language(s): Bosnian Issue: 89/2022

This article aims at not only presenting Maududi’s understanding of the Sunnah, but also at a critical evaluation of his opinions in general. Even though Maududi was not muhaddis in a classical sense, his interest and efforts in the science of Hadith is undeniable. The subject of our interest here is to present Maududi’s twofold understanding of the Sunnah. In his early period Maududi was making efforts to protect the authoritative value of the Sunnah from the theologians who were endorsing the idea that the Qur’an can be understood only via the hadith of the Messenger s.w.s., and from the Ahmedis who tried to limit the authority of the Messenger, s.w.s. only to his lifetime. In the later stage of his career, Maududi criticizes the Hadith collectors and their compilations stressing upon the necessity of being very cautious with the Hadith literature. Maududi makes a distinction between the Sunnah of the Messanger s.w.s., those words and actions of his which were a product of his messenger personality and those which were a product of his human personality. According to him then, the first have normative character, whereas the other does not. He also divides all the hadith, verbal and nonverbal regardless, into collective (mutawatir) and singular (ahad). In evaluating the authenticity of the hadith, Maududi, unlike the scholars of the Hadith (muhaith), Maududi prioritizes the sense of the text of the Hadith over the chain of its transmitters. Thus Maududi sometimes rejects even the most relevant tradition recorded in Sahih collections. The bases for his evaluation of the reliability of the texts is the human nature that tends to err. Such thinking would later force him into the methodology of dirayah, evaluation of the authenticity of the tradition on the bases of refined personal sensibility.

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Prikaz

Author(s): Hamza Memišević,Sumeja Sultanović,Muhamed Hafizović,Ferid Dautović / Language(s): Bosnian Issue: 89/2022

The review of: Lijepi krajolici Kur’ana: Rifet Šahinović, Ka razumijevanju Kur’ana, Muftijstvo bihaćko i Medresa “Reis Džemaludin ef. Čaušević”, Bihać – Cazin, 2021, 236 str. Nelagoda od razuma: Dževad Hodžić, Eseji: kratki uvod u kritičke interpretacije islama, El-Kalem, Sarajevo, 2021, 94 str. Imamsko breme u komunističkoj Bosni i Hercegovini: Adis Sultanović: Bosanskohercegovački imami u vrijeme komunizma: društveni položaj i djelovanje imama u Bosni i Hercegovini od 1945. do 1971. godine. Sarajevo: El-Kalem i Udruženje ilmijje IZ u BiH, 2021., str. 285. Putovanje kroz historiju: Ruska politika i historiografija o Bosni i Hercegovini: Safet Bandžović, Politika i nauka: ruski pogledi na Bosnu i Hercegovinu, Sarajevo, 2021, Autorovo izdanje, str. 700.

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Koraniškoji Sa’ada (laimė) Miskavaihio ir Al Gazalio filosofinėse koncepcijose

Author(s): Ina Kiseliova-El Marassy / Language(s): Lithuanian Issue: 109/2021

The article briefly discusses the concept of sa'ada (happiness) in the classical Arabic philosophy. The article traces the Hellenistic roots of the concept and its Qur'anic foundation and transformations in the context of moral philosophy. The viewpoints of two most relevant Arab thinkers are considered: Ibn Miskawayh (932–1030) one of the most influential founders of Arabic philosophical ethics and Al Ghazālī (1058–1111) the author of a distinctive and medieval philosophical, ethics and theology. The paper sheds the light on the influence of multicultural understandings of happiness on the pre-Islamic Arabia Felix, the transformation of the Greek concept of happiness in the Qur'an and the establishment of this religious basis in further philosophical perceptions of sa'ada in Arabic falsafa. It also shows the rise of mystical-Sufi thought – from Miskawayh to Al-Ghazālī – with the material aspects of happiness blurring away the perception of happiness as unity with God, i.e. as the highest and final goal of being.

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Kur’an je objavljen na sedam harfova

Author(s): Malik Memić / Language(s): Bosnian Issue: 90/2022

In this article we deal with the phenomenon of the revelation of the Qur’an in seven ahruf (seven different styles or forms of reading). There is a large number of the Hadith speaking on this topic and those supplement and explain one another. However, the essence of all those Hadith is the same: the Qur’an was revealed in seven ahruf! We were, here, especially interested to show differences in the topics in Hadith regarding the subject as related to different persons listed in sanad (transmitters) of those Hadith. Muslim scholars also differ in the hermeneutics of the Hadith relating to the topic of seven ahruf, but the ultimate meaning of these Hadith remains a lasting mystery that should remain a source of essential messages and teachings of the faith.

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Nužnost i značaj tematskog tefsira u savremenom dobu

Author(s): Almir Fatić / Language(s): Bosnian Issue: 25/2021

The paper consists of an introduction, two chapters and a conclusion. In the introduction, the author gives basic remarks on the importance, need and necessity of thematic tafsir (al-tafsīr al-mawḍūʻī) in modern times, as presented by authors and authorities such as Maḥmūd Shaltūt, Aḥmad Sayyid al-Kūmī, Muḥammad Aḥmad al-Qāsī Muḥammad al-Ġazālī. The first chapter discusses the necessity of thematic tafsir today, where the views of two authors ʻAlī Ḥasan al-ʻArīḍ and ʻAbd al-Sattār Fatḥullāh Saʻīd are presented. The second chapter deals with the importance of thematic tafsir presented also through the views of two contemporary eminent authors: Muṣṭafa Muslim and Ṣalāḥ ʻAbd al-Fattāḥ al-Ḫālidī.

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Kritičko tumačenje hadisa: “Naređeno mi je da se borim protiv ljudi...”

Author(s): Fadilj Maljoki / Language(s): Bosnian Issue: 25/2021

This paper critically approaches the interpretation of the hadith which states that the Prophet, p.b.u.h., has been ordered to fight against people until they testify that there is no deity other than Allah, and that Muhammad is the Messenger of Allah. In addition to the introduction and conclusion, the paper consists of four chapters. The first chapter enumerates the transmission paths of this hadith and indicates the degree of its authenticity. The second chapter of the paper contains interpretations of this hadith offered by some of the commentators on the hadith collections. The third chapter brings interpretations of this hadith given by Bosniak hadith scholars in recent times. These scholars are Mehmed Handžić, Hasan Škapur, Mahmut Karalić, Adnan Silajdžić and Šefik Kurdić. The last and central chapter of the paper offers our understanding of this particular hadith. The conclusion we have reached based on numerous indications is that the hadith orders the cessation of the fight towards the one who, at least formally and for some interest, converts to Islam. In other words, the focus in this hadith is not on fighting, but on one of (many) reasons why fighting is forbidden to Muslims.

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“Zaštitni elif” u arapskom jeziku – terminološko i funkcionalno određenje

Author(s): Amrudin Hajrić / Language(s): Bosnian Issue: 25/2021

In the grammars of the Arabic language written in Bosnian and the vocabulary used by the lecturers in this field, there is the term “protective elif”, which stands for the Arabic letter ‘alif when appearing together with the letter wāw in the case of masculine plural of the verbs in the perfect, imperative, prohibitive, and the abbreviated and dependent present tense. By analyzing the ‘alif at the indicated position and consulting the relevant literature in Arabic, it is easy to determine that its role is not to protect anything, but to separate or differentiate, and that (neither) the term for it in Bosnian (nor in Arabic, which is currently used in our country ( ‘alif al-wiqāya) does not correspond to its proper function and role. The issue of terminology is a burning issue of Arabic science in general, and Arabic linguistics in particular, which in the case of this type of ‘alif is reflected in the dissenting position of Arab authors on its terminological and functional definition which we intend to deal with in this paper.

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