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Can the tahfidzul-qur’an education system (T-QES) create leadership with integrity? NVivo 12 analysis

Author(s): Rasyid Suparta,Diding Nurdin,Achmad Samsudin,Adam Hadiana Aminudin,Asep Suryana / Language(s): English Issue: 6/2022

One aspect that must be owned by a leader is integrity. Considering that currently, the Islamic-based education system is very popular in Indonesia, the purpose of this study is to identify the Tahfidzul Qur'an Education System (T-QES) in creating leaders with integrity. The quasi-qualitative research was conducted in two Islamic boarding schools in Bandung. The participants used is 20 participants consisting of 2 principals, 6 deputy principals, 7 mudaris (teachers), 1 expert and 4 santri (students in Islamic boarding schools) during the 2019–2021 school year. The instrument used is an open interview instrument. Meanwhile, data analysis was carried out with percentages and mapped with the help of the NVivo 12 software. The results show that the T-QES plays an important role in creating leaders with integrity. Thus, the T-QES can be one of the recommendations that can be used in an education system.

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TEFSIRSKE IMPLIKACIJE PAUZIRANJA NA RIJEČI BELĀ (بَلَى)

Author(s): Mensur Malkić / Language(s): Bosnian Issue: 20/2022

In this paper we presented the meaning of the word belā, (بَلَى) different stances of the Arabic language authorities on its ambiguity as well as different opinions of experts in the field of Qira’at and Tafsir about the types of pausal forms on this word. We listed individual examples relying on the Qur’anic order and pointed out possible tafsir implications by applying the contextual or pausal form. Providing explanation, we also pointed out the differences in diacritical marks on the word belā ( بَلَى ) in Istanbul and Medinan orthographic versions with the aim to remind the Qur’an reciters about the importance of adhering to the pausal punctuation marks specified in Mushafs in order to preserve the meaning of the Qur’anic text.

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ZNAČENJSKE INTENCIJE APSOLUTNOG OBJEKTA U KUR'ANSKOM TEKSTU

Author(s): Mithat Jugo / Language(s): Bosnian Issue: 20/2022

This paper deals with semantic intentions of the absolute object in the Qur’anic text. The aim is to establish frequent morphosyntactic patterns by which the absolute object is realized in the Qur'anic text, and then to offer a linguistic description of the role the absolute object plays in shaping the semantic dimension of the Qur'anic text, and based on selected linguistic expressions to establish individual semantic intentions of the absolute object in the Qur'an. In this paper we used an analytical-descriptive method, which was realized by applying a linguistic-stylistic analysis based on classical Arabic grammatical analysis of marking frequent linguistic patterns of the absolute object, and an analysis procedure based on the theory of naẓm, which was established by 'Abdulqāhir al-Ğurğānī, and which deals with the role of linguistic units in a statement. The research results show that each individual form of the absolute object has a targeted role in the Qur'anic text that can be discerned on a structural and semantic level. In addition to the intensity, description of the quality and number of acts, the absolute object realizes numerous semantic intentions, among which are: the confirmation of a real event realization, introduction of optimism, description of the quality of the realization of the act of reciting and delivering the Qur'an, glorification, display of the God's omnipotence and the beauty of His creation, admonishment and fear-mongering, threat, reprimand, plea, etc. As a frequent element of the Qur'anic discourse, the absolute object is an important argumentative marker significantly affecting the realization of the overall semantic intentions and the understanding of the Qur'anic text.

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Sıhhat Açısından Kıraat Çeşitlerinin Kavramsal Anlamda Değerlendirilmesi

Author(s): Yunus İşeri / Language(s): Turkish Issue: 2/2022

Concepts are the key to the world of meanings, which include many senses. Knowing the soundness of ḳirāʾāts and understanding certain issues connected to ḳirāʾāt views that was conveyed have importance since it is both related to Qur‘an and ḳirāʾāt dicipline. Conceptionally, the necessity to go into ḳirāʾāts breeds because studying on concepts related to variations of recitations concerned about its dicipline puts across the issue thoroughly. Therefore, recitation kinds are terminologically accounted for its accuracy in this article. Our research, which deals with the types of ḳirāʾāts, reveals which terms related to the subject are used to express the readings that fall into the scope. It also gave place to different opinions among scholars on this subject. However, while evaluating the types of recitation, the prominent views and conceptual approaches of the early ḳirāʾāt authorities were taken as the basis. Thus, it is aimed to reach more robust information on the subject. Because, while the science of recitation is systematized and matured on certain foundations, the period of narration, compilation and classification has an undeniable importance in reaching more accurate information about the subject. The main purpose of this research is to contribute to the enlightenment of some closed points related to the types of ḳirāʾāts, which are understood to have not reached a certain clarity in the ḳirāʾāt literature. Regarding the concepts used about the types of ḳirāʾāt, first of all, the main sources of the field were consulted, and the meaning of the terms in this subject was revealed with examples from time to time. Comparisons were made between the concepts related to the subject, and the reason for the confusion between some concepts was mentioned. Then, the accuracy of the types of ḳirāʾāts is discussed within the framework of the views of the scholars who are accepted as the authority in the science of ḳirāʾāt. Although the first-term ḳirāʾāt scholars approached to recitations similarly, the accuracy of recitation views, reading situation of valid ḳirāʾāt imams, whether some recitations are accurate, issues such as these are discussed. Ḳirāʾāts are divided into acceptable and unacceptable. For acceptable recitations, the concepts of mutawatir, sahîh and famous are used. The concepts of mutawatir, ṣaḥîḥ and mashoor are used for acceptable ḳirāʾāts. There are different approaches as to one ḳirāʾāt is either valid or rumour. When the basic works of recitation literature are examined, the concepts of ṣaḥîḥ, mutawatir and mashoor ḳirāʾāt, which are seen to be used for acceptable ḳirāʾāts, have been compared with the same concepts of hadith science, leading to a negative approach to some authentic recitations. However, the prominent point in the ancient sources of the field is that these three concepts were used for authentic readings. On the other hand, while the mashoor ḳirāʾāt expression in the first period ḳirāʾāt works meant ṣaḥîḥ ḳirāʾāts, which gained popularity and were also known by the majority of ḳirāʾāt imams and narrators, this concept was perceived by some as a type of ḳirāʾāt in the later period. There are also some types of ḳirāʾāt that do not meet the health conditions of ḳirāʾāt, although it is included in some sources. These were named as shâzz, ahad, mawzû or mudrec, based on the way the ḳirāʾāt is conveyed, or the mushaf line and its agreement with Arabic. The term shâzz has been used as a roof concept for such undesirable ḳirāʾāts. Ahâd ḳirāʾāt and mudrec ḳirāʾāt, which are types of shâzz ḳirāʾāt, which do not meet the three criteria required for a ḳirāʾāt vechine to be accepted, differ from the others. Some of the recitation aspects included in these two types of ḳirāʾāt were not accepted as the Qur'an because they were not suitable for the mushaf line agreed by the Companions, although they were in accordance with the Arabic language and were also transmitted with sound proofs. It may be possible that these are from the Ahruf-u-seb'a mentioned in the hadiths. However, even if they are authentic, they do not comply with the mushaf line. Therefore, it was stated that they were abrogated in the last Arda, and these two types of ḳirāʾāt were accepted as shâzz. Müdrac ḳirāʾāts were also evaluated in two ways. First: They may have been abrogated even though they were among the ḳirāʾāts read before. Second: It is possible that these are the tafsir multiplicities found in the special companion mushafs. Although valid ḳirāʾāts in old recitation works are ment as mashoor recitations, this concept is thought as a ḳirāʾāt kind in the later term. There are some ḳirāʾāt kinds which do not have valid ḳirāʾāt features despite that they are in a few sources. These are shâzz, âhâd, müdrac in the confrontation of issues such as its conveying way, Qur‘an and Arabian but shâzz is used as a main term for these ḳirāʾāts. In this article, some misunderstood points will be explained, by focusing on the center of old pieces about ḳirāʾāt kinds and the accuracy of valid ḳirāʾāts will be taken in hand, mentioning about the connections in concepts, whic include meanings and senses. In this context, it will be spoken to the concepts that recitations scholars use to remark ḳirāʾāt kinds and their definitons. Lastly, different approaches will be analyzed

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Kavramsal Metafor Kuramı’nın Kur’ân Çalışmalarına Dahil Edilmesi: Eleştirel Literatür Değerlendirmesi

Author(s): Hakime Reyyan Yaşar / Language(s): Turkish Issue: 2/2022

In the last quarter of the 20th century, George Lakoff and Mark Johnson introduced a groundbreaking theory- namely, the Conceptual Metaphor Theory. This theory has offered an innovative way of understanding metaphors and developed a particular terminology to explain it. In years, extensive literature has been developed where the researchers discuss, apply or extend the scope of the conceptual metaphor theory. Regarding this, the Qur’anic studies has been part of this literature, too. Today, the interest of reading the Qur’anic verses from the lens of the conceptual metaphor theory has been increased. Although there is a variety among the studies, the predominant claim is that this theory can offer a means to understand the Qur’an deeply and can bring new perspectives to the Qur’anic exegesis. The claim that this theory can help to develop a new means for Qur’an studies, indicates the need for addressing and reviewing this emerging literature. Based on this need, this study focuses on the literature evaluating the Quranic verses from the lens of the conceptual metaphor. Here, the aim is not to compile these publications or to exhibit a panoramic view of them. Instead, this study’s goal is to present a critical review by examining the extent to which the researchers justify their claims by analysing the methods they follow, and by questioning how the theory is bridged with the methods of Quranic exegesis and Arabic rhetoric. This research is confined with samples focusing on the Qur’anic verses, since, there is an extensive work on both conceptual metaphor theory and majâz (figurative expression) in Arabic rhetoric. Although there are studies in Arabic, Persian and English on this particular subject, due to abound with publications and the impact factor, only works in English are taken into consideration. During the evaluation, particularly three main point are considered: (I) whether the conceptual metaphor theory is well represented, (II) how the relationship between the theory and majâz is analyzed, and (III) whether the theory offers a new perspective in understanding and interpreting the Qur’anic verses as it has been claimed. Over the course of the review, some methodological problems and difficulties were found. For instance, some of the studies do not refer to the criticized and debated aspects. Moreover, the theory argues that metaphor is established at the level of concepts and not words or linguistics. This also means that the terminology introduced by Aristotle such as the species-genus, transmission and analogy are put aside. As well, the majâz in Arabic rhetoric is articulated by the terminology waḍ‘ (meaning establishing, assigning), the relation of vocable-meaning and pragmatics. Isti‘âra (metaphor) is portrayed as borrowing a name or an attribute for something else. Almusta‘âr lahu (that to which the metaphoric or borrowed meaning is given), al-musta‘âr minhu (that from which the metaphoric meaning is borrowed), al-isti‘âra (the borrowed word itself) are the terminology used while clarifying this figurative process. Belâgat. According to Lakoff and Johnson, our perception regarding the concepts is based on the experience we gain through the physical world. In other words, metaphors are also related to Gestalt experience. The classic terminology is not efficient in explaining the metaphors. Therefore, Lakoff and Johnson introduced new terms, such as mapping, domain, blending and experience. From this perspective majâz or isti‘âra and conceptual metaphor reveal fundamental differences. The existing studies leave unanswered the question how the gap between majâz and the conceptual metaphor theory can be filled and how both theories can be bridged. Another issue to mention is that Lakoff- Johnson identify the examples, but analyse them detached from contextual indications. Similar to Lakoff – Johnson, the present studies also elaborate the Qur’anic metaphors in a context-independent manner. Additionally, the theory expounds the metaphors in the conventionalised language or in other words, everyday human language. This also means that the theory does not offer a way to elaborate metaphors in the divine speech (wahy), neither does it aim to propose a such a method. From a theological point of view, the question of how the balance between the divine speech and human language can be kept remains unanswered. Finally, the conceptual metaphor theory has made remarkable contributions in the field of metaphor. Unfortunately, the present studies have focused so much on the theory that they failed to include the role of Qur’anic exegesis and its methodology, theology and Arabic rhetoric in understanding metaphors in the Qur’an. Therefore, it would be fair to argue that a detailed philosophical, theological and linguistic evaluation should be carried on how the conceptual theory and Quranic studies can be related. In sum, I believe that exploring and strengthening the relationship between the conceptual metaphor theory and majâz would provide a sound ground to this discussion and help us to understand the extent to which the conceptual metaphor theory would contribute to the Qur’anic studies.

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Kıraatlerin Sunumunda İfrâd ve Cem‘ Meselesi

Author(s): Mustafa Hamurlı / Language(s): Turkish Issue: 2/2022

It is known that seven mutawātir recitations (qirā'ah) or ten recitations date back to the time of the Prophet Muhammad, and that the Companions recited these different recitations by presenting them to the Prophet. Although the reading styles of the Companions seemed contradictory at first, these readings, which were seen as controversial after the approval of the Prophet, were accepted. It is observed that different recitations, which were read independently and without being combined, in the first period, were combined and started to be read collectively as of the fourth century of the hijra. Therefore, it is important to know which of these two styles is correct and to resolve the conflicts on the subject. It is seen that disagreements on this subject are related to the differences in the places where the recitations are read in general, and that scholars have adopted different opinions for this reason. It is understood that the recitation scholars living in different regions followed a method specific to their region in terms of ifrād (reciting one by one) and jam' (reciting collectively) and this method was famous in that region. In this respect, it is important to know in which regions and how the ifrād and jam' method is applied. The fact that the recitations are taught individually (one by one) or by the cem' method (collectively) and the scholars perform both methods shows that there is no problem in the application of these two styles. However, it brings to mind the idea that these two methods, which scholars have applied during the Qur'ān education phase, can also be applied in prayers, ceremonies and events, and in media. In this study, it is clarified in which environments the aforementioned methods can be applied and in which areas they are subject to certain limitations. At the same time, it is aimed to include the practices arising from regi-onal differences on the matter of ifrād and jam', to address the views of those who prefer to read the reci-tations individually and those who prefer to read the recitations collectively, and to resolve the conflicts on this matter. Performing the recitation individually is the most basic matter in the science of recitation. Because, companions learned the differences in recitation from the Prophet in this way and transferred them to the next generations. Early recitation scholars also adopted this method and followed this path in Qur'ān education. They did not consider it appropriate to finish each recitation from the beginning to the end and move on to another recitation without reciting it. The most famous way of reading in the period of companions is individual reading. In other words, it is to consider any of the ten recitation imams to-gether with their narrators, to read the Qur'ān from the beginning to the end with this recitation, and to recite many times without mentioning other recitations. It is reported that Ibn Mujāhid (d. 324/936) reci-ted the Qur'ān 20 times with his teacher Abdurrahman b. Abdus (d. 283/896) from the beginning to the end, with the recitation of Nāfi'. The matter of the jam' (collection) of recitations is to read any part of the Qur'ān with different recitation narrations and to take into account all the recitations existing in the designated part. It is transition to another section after the presentation about the determined section or sura is over. It is of great importance for the student to read the recitations independently at the first stage. For this reason, it is understood that there were no drawbacks such as time problems and lack of help for the student in the first period of recitation education, and naturally, there was no situation that required the collection of recitations. However, it is possible to say that this situation has changed after the spread of the Islamic geography to many regions and the meeting of people with different cultures with the Qur'ān and the science of recitation. The jam' process of the recitations coincides with the fourth century of hijra. Ibn al-Jazarī (d. 883/1429) states that recitations by combining them became widespread since the fourth century of the hijra and recitation scholars accepted this method. It is stated that decrea-se in the interest in the science of recitation and lack of will in the students reveal the practice of jam' in recitation. Although some recitation scholars consider it absolutely makrūh to gather qirā'ahs during teaching, it is understood that this subject is permissible according to the common view. The vast majo-rity of scholars are of the opinion that such recitations are not permissible regarding the collection of recitations in prayers. For, worships are tawqīfī (dependent on the declaration of Islam and is not permis-sible to change it) and no additions or reductions can be made. Since prayer is a form of worship, it is necessary to adhere to the form and style that reached us from the Prophet. It is understood that scholars have adopted two different views on the jam' of recitations in wedding ceremonies, celebrations, media and various events where people come together. Although geographies they live in are different, it can be stated that scholars generally accepted gathering of recitations in events and ceremonies and they wel-comed this.

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Tefsirlerde Amellerin Karşılığının On Kat Verilmesi Meselesi: Tematik ve Problematik Bir İnceleme

Author(s): Muhammed Ersöz / Language(s): Turkish Issue: 2/2022

It is stated in the Qurʾān that there will be punishments and rewards for the deeds done. In addition, some details about the punishments and rewards to be given are given. While talking about punishment and reward, another issue that the Qurʾān mentions is the issue of doubling of deeds. When the Qurʾān is examined, two, ten, and seven hundred numbers are encountered as the coefficients for good deeds. As the coefficient that bad deeds will be doubled, either a solid or a double expression is encountered. In this study, I will try to determine the reasons for using the expression tenfold, how it is interpreted that a good deed is rewarded tenfold, and the place of tenfold reward in the interpretation of the verses about giving the reward of a good deed. In addition to these, I will touch on the differences in interpretations of this that have emerged. The connection of the subject with the concept of ru’yatullah and the claim that it would be unfair to give an absolute tenfold reward for each good deed gives a different dimension to the differences of interpretations. In other words, there are conflicts on this subject that can be considered as richness of interpretation and diversity, as well as conflicts in which theological principles are decisive. The fact that the issue of giving tenfold reward is handled in the context of justice and the distinction between sawāb-lutf shows that the theological paradigm difference is decisive in this conflict. In this study, I will deal with the issue that good deeds will be rewarded tenfold, both in terms of nature and problematic. The problematic aspect of this issue is which part of the tenfold reward is deserved and which part is the grace of Allah, and the difference in the nature of these two. In addition, the question of whether the additional rewards that will be given to the servants can be interpreted as seeing Allah instead of tenfold reward is the problematic aspect of our study. The rewarding of deeds tenfold and the continuous increase in this coefficient not only encourages people to increase their good deeds, but also provides the opportunity to make up for the sins they have committed. Because a person who knows that he will receive at least tenfold rewards for good deeds will turn to that deed. In addition, the message is given to a person who has committed a sin and who thinks that he will not be able to get rid of his sins, no matter how much his sin is, the good deeds done afterwards will be rewarded ten times and the sins will pass. When considered together with the verse “Will anyone else be destroyed except those who commit sin?”, it can be interpreted that there is no excuse for anyone who deserves to be punished even though Allah gives tenfold rewards for a good deed, while emphasizing that the one who is punished is definitely not persecuted and deserves this punishment. As a result, while a good deed is rewarded tenfold, and evil is punished only once, Allah has done justice to those who do evil, and has shown his grace and bounty to those who do good. In many verses of the Qurʾān, it is emphasized that the reward for good deeds will be multiplied, additional rewards will be given to the deserved reward, and righteous servants will be rewarded in the best way. On the other hand, it is revealed that an evil done will be repaid with the same amount, and if a sin is caused or pioneered, that sin will be punished with the same amount. Emphasizing that there will be no persecution after these are revealed, strengthens the interpretation that Allah's grace is valid in repaying good deeds, and that justice is valid in repaying evils. In addition, by expressing that there will be no persecution even though the rates are different, it is revealed that Allah will determine the spiritual level of the good done and that there is no need for worry for the servants in this regard.

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İslam Hukuku Perspektifiyle Hukukî Realizmin Analizi

Author(s): Ayhan Ak / Language(s): Turkish Issue: 2/2022

In this study, first the basic principles and approaches of legal realism will be introduced, and then it will be compared to some particular issues in Islamic law. The uncertainty approach advocated in legal realism cannot be found in Islamic law, therefore, the analysis will be carried out in terms of the issues where is a consensus (ijmā) and where certainty is found via authenticity (thubūt) and meaning (dalālah). Because in Islamic law, ijmā refers to the most advanced fixed and clarified legal notion which is transformed into firm evidence and sealed the controversial issues. The subjects of consensus are among the fixed, untouchable and backbone topics in Islam. Contrary to the methodological, conceptual and principled uncertainty expressed in legal realism, it should be stated that there is certainty on the sources, concepts and principles in Islamic law. The fact that law practitioners operate on an uncertain ground makes the rule of law impossible and turns unlawfulness into its basic form. Muslim legal scholars do not consider legal rules that become clear with ijtihad as absolute law. The possibility of error will always exist for a mujtahid- despite he is bound by his own ijtihad. The approach that ignores the source of law inevitably becomes contradictory to Islamic law. Because the science of fiqh, which expresses the structural analysis of Islamic law, is essentially based on the concepts of finding the root and the determining the root. Contrary to legal realism, in Islamic law, it is impossible to ignore ethics at legal level, in other words ethics takes an indispensable position in both theory and practice of Islamic law. Despite the approach of realists that justice is subjected to law, although it is said that justice is subject to law in matters reached the consensus, it is not possible to talk about the fixation of justice at the level of ijtihad. Even though the current law formed by case law is fair, the new law that can be formed with new case law will also be fair. In this state, at the level of case law, justice is guided by law and at the same time it governs the law. While the legal realists say that all legal rules express possibility; the Muslim legal scholars have taken the balanced approach by emphasizing that some rules express certainty and others imply probability. In realism, concepts, methodology are unimportant and worthless, the results are what matters. In Islamic law, the method is as important as the result or even more than the result. In Islamic law, arbitrary sentimentality and personal tendencies in the clarification of law are not acceptable in judicial processes. As seen in the legal realism, for Islamic law, it is not possible to defend a casuistic approach of focusing on the event by ignoring the general rules of law for any period and the schools of Islamic law. To qualify any judgment to be Islamic, this judgement should be based on the al-Kitāb, al-Sunnah, and the abstract legal norms. It is not possible to make an analysis by ignoring the naṣṣ (the divine sources of Islam). Although the pluralist approach may seem positive in terms of offering a wealth of alternatives at first glance, it involves significant risks in terms of consistency. Each legal system and school have its own unique history, geography, concepts and methodology. The legal norms produced by each civilization basin, the value codes of that civilization are loaded. A legal system that is free from the value codes of the civilization in which it was born is unthinkable. The biggest resistance that the pluralist approach will encounter is in the field of cultural consistency. Because the norm of law carries traces from different planes and dimensions of culture and civilization beyond logic and morality. Taking norms from another legal system means transferring values from that civilization basin, which causes to fundamental inconsistencies and conflicts in the functioning of law. When legal pluralism is analysed in terms of Islamic law, it is seen that every rule, concept or principle included in the legal system is subject to the test of conformity with the al-Kitāb, Sunnah, consensus and basic principles of Islam. It is not possible to include a norm that does not comply with the rules into the system. This rule constitutes the essence of the pluralist approach that can be mentioned in the context of Islamic law. Therefore, a limited and regular pluralism can be mentioned in order to get the solutions of different legal schools. According to Islamic law, a pluralist approach to include the solutions of other legal systems directly into the system without going through any auditing process is not possible. No form of law from Roman law, Socialist law, or Jewish law can be directly incorporated into Islamic law. However, if some practices of the people in the conquered regions are in accordance with Islamic law, they are accepted and the continuation of the existing practices is ruled within the scope of customary evidence. It does not matter if these practices are based on any other legal system. The important point here is to comply with the al-Kitāb, the Sunnah and the basic principles of Islam. According to Islamic law, the fact that any practice is legitimate and valid in another legal system is not held an absolute and valid reason for it to be qualified as a void (mardūd). In terms of Islamic law, the expression explaining the state is not "force" but "the fulfillment of religious orders and worldly affairs." The ulama are in agreement that it is obligatory for Muslims to establish a state for the fulfillment of religious orders and the management of worldly affairs.

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Maûn Sûresi Özelinde Bir Kur’ân Hermenötiği Denemesi

Author(s): Şevket Kotan / Language(s): Turkish Issue: 2/2022

Sūrah al-Mā‘ūn is one of the most debated sūras of the Holy Qur’ān. The dispute primarily is about whether the sūrah belongs to the Meccan or Medinan periods. Besides those who believe that the sūrah, which consists of seven verses, was revealed at Medina entirely, some mufassirs think that three verses of the sūra were revealed at Mecca and the remaining verses at Medina. Behind the disagreements are diverse riwāyats transmitted from the Ṣaḥāba. Furthermore, various arguments have been made about the meaning of such words as sahūn and mā‘ūn in the sūrah; and there are strong disagreements about the identity of the people mentioned in the sūrah. This study tries to understand the dispute by focusing on its historical background rather than reconciling these contradicting riwāyāt. To this aim, the data that constitutes the basis of the disagreements will be analyzed to make it more comprehensible. This methodology is utilized to demonstrate an example of the Qur'ānic hermeneutics. Here, our objective is to emphasize the significance of the comprehensive approach to the Qur’ānic tafsīr in general. As a matter of fact, such an endeavor will reveal that we need a new point of view not only for the Sūrah al-Mā‘ūn but for any problem faced in the field of Qur’ānic tafsīr. The present study argues that this is the original point of view of the first generation, a point of view historical distance made obliviated. The most crucial disagreement in the surah is over the meaning of verses 4-6 "So woe to those who pray (muṣallīn), but are heedless of their ṣalāt, those who perform only to show off (yurāūn)". Therefore, the present study focuses on the disagreements on these verses. According to different accounts of the circumstances of revelation of these verses, this sūrah was revealed about some polytheists in the Meccan period. Among them, al-‘Āṣ bin Vāil's name stands out. However, the narrations about the expressions muṣallīn and yurāūn in the surah have led to the emergence of the opinion that the later part of the sūrah was revealed in Medina. For, according to these narrations, muṣallīn here describes those who perform ṣalāt, and yurāūn describes munāfiqūn. In this case, the people in question in the verses are the munāfiqūn of Medina who are heedless and perform their ṣalāt for hypocrisy. Among the companions from whom these narrations transmitted, the names of Ibn ‘Abbās and Qatāda stand out. Therefore, some mufassirs thought that the second part of the sūrah was revealed in Medina. However, the narrations stating that the sūrah was revealed in Mecca were also transmitted from these two companions. It is even narrated from Ibn ‘Abbās that the entire sūrah had been revealed in Mecca. Thus, some early mufassirs endorsed this opinion. Those who say that the people who are described in the aforementioned verses are some of the Meccan polytheists have also associated the expression muṣallīn with the concepts of mukā’ and taṣdiyya’ mentioned in al-Anfāl 8/35. According to the narrations regarding the verse “Their ṣalāh at the Kaaba was nothing but whistling and clapping” the polytheists were worshiping in the Kaaba by whistling and clapping. This is the ṣalāh condemned in Sūrah al-Mā‘ūn. However, when we look at the background of the related narrations, it is clear that this conflict stems from the hadiths of the Prophet. Because, when the Prophet was asked about the identity of those described in these verses in the Medina period, on one occasion he said that they were munāfiqūn and those who postpone their ṣalāts. Ṣaḥāba and Tābi‘ūn scholars, notably Ibn ‘Abbās, said these were munāfiqūn. The fact that Ṣaḥāba and Tābi‘ūn scholars interpreted the verses in terms of the hadiths of the Prophet on the incident in Medina, led to the emergence of the opinion that these verses were revealed in Medina. It resulted in the emergence of disagreements about the place of revelation of the verses, which constitute the second part of the sūrah, and the identity of the people condemned. However, one can argue that the hadiths of the Prophet Muhammad merely point out that some of the facts mentioned in the surah are in the semantic field, not that these verses were revealed in Medina. Therefore, instead of viewing the differences in the narrations as inconsistencies, it is more appropriate to consider that the new problems have been included by Prophet Muhammad in the scope of the semantics of the verses that were revealed earlier. Thus, Prophet Muhammad set an example for the interpretation of the Qur'ān by including the munāfiqūn of Medina and the people who wasted their ṣalāts by delaying them, into the scope of the verses that were revealed about some polytheists who were heedless and who performed their ṣalāts with hypocrisy in the Meccan period. Thus, he confirmed that the verses cannot be assigned to the people who caused them to be revealed and should not be limited to the times and places where they were revealed.

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Schleiermacher’in Psikolojik Yöntemi (Hermenötiği) ve Kur’ân’a Uygulanmasının İmkânı

Author(s): Fatih Özaktan / Language(s): Turkish Issue: 2/2022

In terms of understanding and interpreting a text, both the Christian world and the Islamic world have developed a discipline appropriate to the nature of the belief in their own books. Schleiermacher, one of the names that had a profound effect on modern hermeneutics, proposes two methods for understanding and interpreting the New Testament (Gospels): grammatical and psychological methods. In this study, it was investigated whether the psychological method (hermeneutics) of Schleiermacher, who is a Christian theologian, can be utilized in the Qur’anic exegesis (tafsir) and interpretation (Ta’wil), and the similarities and intersections of this method with the sciences in the Qur’anic exegesis method have been attempted to be explained. In line with this goal, first of all, information about the understanding of the holy book in Christianity and Islam was given. Afterwards, the definitions of the intuitive and comparative method, psychological and technical task proposed by Schleiermacher in his psychological method were made and its contents were explained. In the last part, it has been evaluated whether the aforementioned methods would contribute to the interpretation of the Qur’an, and if a similar method has been formed as a science in the Islamic scientific tradition or in the method of tafsir, this was also stated. In addition, it has also been investigated whether the methods that cannot be used directly in the interpretation of the Qur’an can be applied to the authors of tafsir (mufassirun) and the tafsirs they have written, in other words, to the tafsir corpus. In Schleiermacher’s psychological method (hermeneutics), the main target is the text writer, not the text. The final achievement in this method, in which the author is centered, is that it is not possible to make a correct text analysis with a reading independent of the author. In this method, Schleiermacher proposes to know not only the text, but also the author and the sociocultural environment in which he lives. According to him, the geography and conditions of the author have a great influence on the formation of the text. Schleiermacher acknowledges that the authors of the Gospels; Matthew, Mark, Luke and John, were influenced by the sociocultural environment and added new meanings to the text and made additions. Therefore, he presented a method by considering how to understand a book that is partly inspired by God and partly a human product. Here, Schleiermacher built his psychological method (hermeneutics) on this understanding of revelation. According to him, the Bible texts should be read and interpreted in the context of the life and psychology of their authors. Knowing the non-linguistic context ensures a correct understanding of the Gospels. On the other hand, Muslims’ faith in the holy book is completely different from Christians. The Qur’an was protected from jinn and devils in bayt al-ʿizza and al-lawh al-Mahfooz and no creatures were allowed to interfere during the revelation process. The Prophet (pbuh) first memorized it himself, then had it memorized by the Companions, had the revelation scribes dictate it, and it has been preserved as it was revealed until today with collected and replicated. The Qur’an is a completely divine and heavenly book, different in nature from human speech, it is the word of God in wording and meaning, and the sole owner of the Qur’an is God. The biggest difference between the Qur’an and the Bible; The Qur’an is the word of God and the Bible is a religious text containing the interpretations of the clergy. Applying Schleiermacher’s psychological method in hermeneutics to the Qur’an means considering the Bible and the Qur’an, which are different from each other in terms of formation and source, as equal. Because of this difference between the two texts, using the methods and principles related to the text writer in Schleiermacher’s psychological method in the interpretation of the Qur’an causes a great inconsistency. Is it possible to apply some of the methods related to the text in Schleiermacher’s method in question to the text of the Qur’an? When the studies related to the Islamic scientific tradition and especially the discipline of tafsir are examined, it will be seen that a much more systematic version of Schleiermacher’s methods related to the text was applied to the text of the Qur’an centuries ago. Therefore, there is no need to resort to them. On the other hand, it seems possible to apply this method to mufassir and tafsirs. Because the mufassir is a human being, and his interpretation is a human-made work. According to Schleiermacher’s psychological method, it is not correct to read any tafsir as pure text. Tafsir should be evaluated together with the psycho-social situation of the mufassir. With this method, it is possible to reveal the social, political and theological thoughts that the mufassir have been influenced in their interpretations. This helps to identify right and wrong views, subjective and sociocultural effects in tafsir.

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İbn Teymiyye’den Önce Kur’ân’ın Kur’ân’la Tefsirini Bir Metot Olarak Öneren Âlim: Ebû Bekir İbnü’l-Arabî

Author(s): Fatma Yalnız / Language(s): Turkish Issue: 2/2022

There is a prevailing opinion in the literature that the first person to mention the interpretation of the Qur'ān with the Qur'ān as a method is Ibn Taymiyya (728/1328). Ibn Taymiyya puts this method at the forefront in the hierarchy of evidence he put forward in Muqaddima fī usūl al-tafsīr (Introduction to the Methodology of Exegesis). However, Abū Bakr ibn al-ʿArabī (d. 543/1148), who lived two centuries before him, also refers to the same method in the first place among the tafsīr methods he suggested. In this direction, in this article, Ibnu'l-Arabi's Qānūn al-Ta'wīl and Ibn Taymiyya's Muqaddima are the evidence that the interpretation of the Qur'ān with the Qur'ān is in the first place. Since they create a hierarchy of tafsīr, they are presented as works that try to determine a method for tafsīr. Subsequently, Ibn Taymiyya's presentation of the Qur'ān's interpretation with the Qur'ān as the most correct way of interpretation and the subsequent ordering of the hierarchy of evidence as a whole are shown in detail. Ibn Taymiyya states that if there is no interpretation of the Qur'ān with the Qur'ān in the hierarchy of evidence, which he describes as the best way of tafsīr, it is necessary to refer to the narrations of the companions and the narrations of the consensus of the tābiʿūn (successors of the companions), respectively, after the Sunnah. Ibn Taymiyyah states that it is necessary to resort to ijtihād in the parts of the subject in dispute, and states that legitimate ijtihādi tafsīr can be done through language and shari'ah - without centering any ideology. Ibn 'Arabi, on the other hand, created a two-stage hierarchy of evidence in order to correct the accuracy of the interpretations. In the first stage, Ibn al-Arabi emphasized that if the interpretation was made by using the interpretation of the Qur'ān with the Qur'ān, that interpretation would be accepted as correct without the need for any other evidence. However, if the verse is not provided with evidence while interpreting, the sunnah will be applied. The author, who went to the second stage in order to provide the ta'wīl made without showing the verse and sunnah evidence. In order to evaluate the interpretation made at this stage, he considered it necessary to verify with language and sharia evidence. Although there is a similarity in the order of the hierarchies of evidence between Ibn Taymiyya and Ibn al-Arabi, Ibn al-Arabi explained a detailed path to be followed in addition to this hierarchy. Then, in our study, we focused on the reasons why the authors put the interpretation of the Qur'ān with the Qur'ān in the first place. In this direction, various signs such as Ibn al-Arabi's foregrounding the apparent in Qānūn al-Ta'wīl, mentioning the Qur'ān in the first place in the explanation of various ambiguities in the Qur'ān, and preferring the verse to the news are some of the signs that he saw it necessary. This gives us clues about the background of his putting the evidence first. In addition, as another sign of Ibn al-Arabi's prioritization of the Qur'ān, the fact that the Andalusia region was mostly in the Maliki sect in the time period he lived and its apparent precedence can be shown. In addition, it can be stated that the fact that the author was inspired by the Muādh hadith, which is accepted as the basis for the formula of qiyas in the fiqh method, as he is a Maliki jurist, may have been effective in placing the Qur'ān and tafsīr first in the hierarchy of evidence he suggested for tafsīr. It can be said that Ibn Taymiyya's advice of a hierarchy of evidence that puts the Qur'ān in the first place has the aim of eliminating the creed, political and intellectual differences and ensuring the unity of the Muslims. Finally, in our study, the problems that arise due to the fact that Ibn al-Arabi and Ibn Taymiyya put the interpretation of the Qur'ān with the Qur'ān in the first place in their works are shed light on. The first problem is whether the way in which the relevant authors put the Qur'ān and its interpretation first in the classical period, in which they lived, is different from the followers of the Ahl al- Qur'ān in the modern period. When the problem is examined, the fact that the scholars we took in the center mentioned evidences in addition to the interpretation of the Qur'ān with the Qur'ān gives us a clue that the classical period followed a more holistic path in the hierarchy of evidence. Another problem is whether the interpretation of the Qur'ān with the Qur'ān, which is included in the hierarchy of evidence presented by the relevant authors, is based on riwaya or diraya. It can be said that Ibn al-Arabi is closer to dirāya (sagacity) and Ibn Taymiyyah to riwāya (narrative) tafsīr. As a result, although there are differences between two scholars regarding the application of the relevant method, Ibn al-Arabi's mention of this method two centuries before Ibn Taymiyya is that the interpretation of the Qur'ān with the Qur'ān is a method. It is important that this will change the general acceptance about the date of its proposal.

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Geç Osmanlı Döneminde Tefsir Tercümeleri: Tefsîr-i Mevâkib Üzerinden Bir Değerlendirme

Author(s): Gülnur Külünkoğlu / Language(s): Turkish Issue: 2/2022

Translated works have an important place in Ottoman studies. Among the translations made in this period is tafsir translations. In the literature review, it was determined that various studies were carried out on tafsir translations. The works have been examined from various aspects such as their sources, whether they rely on narrative reports or not, Qur'anic sciences, language, and stylistic features. In these studies, it has been observed that the context in which tafsir translations emerged was not sufficiently analyzed. Translated works emerge in a social, cultural, and political environment. It should not be overlooked that the tafsir translations that emerged in different periods of Ottoman history were not the product of the same conditions. The subject of this study is the tafsir translations that emerged in the late Ottoman period. It is seen that the interest in tafsir translations increased in this period. One of these works is Ismāʿīl Ferrūkh Efendī’s (d. 1840) Tafsīr al-Mawâkib which is a translation of Ḥusayn Vāʿiẓ Kāshifī’s (d. 1504-1505) Mawāhib al-'Aliyye. Tafsīr al-Mawâkib was first published in 1865. It discussed in the media in the following period. This study aims to determine in which social, cultural, and political context the tafsir translations emerged focusing on the example of Tafsīr al-mawâkib. To achieve this aim, the contextual analysis method was used. This method examines the effect of the social, political, and cultural context in which the texts emerged on the emergence of the texts. According to various studies, one reason for emergence of Tafsīr al-Mawâkib is that it was suitable for Ottoman society because the translated work i.e. the Mawāhib al-'Aliyye was a mystical work, thus it appealed to the needs of the religious life of the Ottoman society, and secondly being in Turkish contributed to its influence and popularization. In addition to these, within the framework of the data obtained in this study, three main findings were determined that were influential in the interest shown in Tafsīr al-Mawâkib. In this respect, the study is shaped within the framework of the preference of the public as the audience, style and language factor, and the effect of the search for a new genre. In the final analysis, the reason why Ismāʿīl Ferrūkh Efendī translated Tafsīr al-Mawâkib is to make it easier for the people to understand the Qur'an on their own. Thanks to Ismāʿīl Ferrūkh Efendī's method, the ability to read will be sufficient for "understanding" and there will be no need for collective learning environments such as mosques. On the other hand, it can be said that the need for a new literary language, apart from Arabic and western languages, which received great attention during the modernization period, opened a new field for Ottoman Turkish. In this process, it is seen that established genres such as Arabic tafsirs and interlinear translations are at the center of the field of tafsir. However, it has been observed that these genres lost their influence with the change in the scientific hierarchy during the modernization period. In this context, the search for a genre that will appeal to new generations in the field of tafsir has influenced the emergence of Turkish tafsir translations. In the final analysis, when the Tafsīr al-Mawâkib is evaluated in terms of both the period in which it was copyrighted and published at frequent intervals, it can be described as the product of the social changes in which it took place. It is thought that the study will contribute to illuminating the popularity of Turkish tafsir translations in the late Ottoman period.

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KUR’ÂN’DA MÜŞRİKLERİN İTİRAZLARINI REDDEDEN AYETLERDE EMİR SİĞASI KULLANIMI (En’âm Sûresi Örneği)

Author(s): Nazım Çetin / Language(s): Turkish Issue: 56/2022

In this article, it will be focused on the meaning of the command caps used by the almighty Allah in the verses of the verses of the polytheists in the Surah An’am. It was pointed out that there is a connection between the insistence of the polytheists in denial and the hardening of the style by using harsh expressions in the verses. In Surah An’am, the imperative moods are used in the meanings of disclaimer, threat, in’am, favor, i’tibâr. It has been seen that the meaning of threat, which is one of the meanings of these modes, is in the majority. There was also the use of an infinitive in the sense of command. The expressions at the beginning of the surah are relatively soft expressions. Later, the attitudes of the deniers were explained and after it was explained that they would not believe even if they saw all kinds of miracles, their expressions became harsh and they were threatened with the punishment of the Hereafter.

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Mohammad Omar Farooq, Ka našoj reformaciji: od legalizma ka vrijednosno orijentiranom islamskom pravu i jurisprudenciji,

Author(s): Edin Čolaković / Language(s): Bosnian Issue: 2/2022

Review of: Mohammad Omar Farooq, Ka našoj reformaciji: od legalizma ka vrijednosno orijentiranom islamskom pravu i jurisprudenciji, Sarajevo: Centar za napredne studije, 2020. 288 str.,

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DO ČISTE VJERE PUTEVIMA SLOBODE I ZDRAVOG RAZUMA

Author(s): Ahmed Alibašić / Language(s): Bosnian,English Issue: 1/2022

Review of: Mustafa Cerić, A Critique of Pure Faith, Sarajevo, Center for Dialogue – Wesatiyya, 2021, 200 pages.

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Malay Dünyasında Reformist Bir Hareket Olarak Kaum Muda: Endonezya ve Malezya Örneği

Author(s): Eyyüp Tuncer / Language(s): Turkish Issue: 2/2022

The main aim of the Kaum Muda movement, which emerged in the Malay world at the beginning of the 20th century, was to return to the basic sources of Islam. The common denominator of the people involved in this movement was to return to the “Original Islam”, which they described as pure, and to save society from its opposite, “traditional Islam”. In this context, united around the motto of “Return to the Qur’an and Sunnah”, they advocated reform, tajdid, and ijtihad. They have taken a harsh stance against all practices that they consider to be the product of imitation, superstition, and innovation. Kaum Muda was seriously influenced by Wahhabi in the first period, and then by the al-Manar school. In addition, Malaysian reformists have been in warm contact with the Dihlavi-Sindi School. From this point of view, they tried to spread their thoughts through publications such as newspapers and magazines, educational institutions they opened and religious organizations they established. However, it was not easy to spread these thoughts, and they came face to face with the Kaum Tua movement, representing the traditionalist understanding of Islam. As a result, serious discussions have been made about religious issues in the Malay world, and important refutation literature has emerged in this regard. In addition, Kaum Muda has brought many new works in the fields, such as tafsīr and hadith, to the Malay-Indonesian literature, depending on the claim of the Qur'an and Sunnah.

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Muhammed b. Fadl el-Kemârî ve Buhara Hanefî Geleneğindeki Yeri

Author(s): Adnan Hoyladı / Language(s): Turkish Issue: 2/2022

One of the important figures of the Bukhara Hanafī tradition is Muḥammad b. al-Faḍl al-Kamārī (d. 381/991). Muḥammad b. al-Faḍl’s life, his place in the chains of Hanafī sect teacher-student, and some of his views constitute the subject of our study. Muḥammad b. al-Faḍl’s place in Hanafī fiqh tradition and revealing his views is important in terms of knowing the sources of the views of Hanafī jurists who grew up after him and came to the fore, especially with their contributions to the sect-introducing of Muḥammad b. al-Faḍl and his place in the teacher-student chains of Hanafī tradition and revealing the fiqh views is among the aims of our study. In addition, it is aimed to reveal the teacher-student chains that continue with their students after him. In our study, the document/literature scanning method, one of the qualitative research methods, was used, and the obtained information was analyzed by comparison. During the research, classical uṣūl and furū works were scanned as well as tabakāt and historical sources. At the end of the study, it was concluded that Muḥammad b. al-Faḍl was a mujtahid in the sect. His views are mostly consulted in the works of fiqh and fatwa, and his views are also taken as reference on the subjects of fiqh methodology and kalam, although they are few in number. It has been concluded that there are three different and important teacher-student chains which is starting by Muḥammad b. al-Faḍl in the Bukhara Hanafī tradition.

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Dinamik Bir İlmî Anlayışın İnşası Açısından Niçin Ebû Hanîfe’den Başlanılmalı?

Author(s): Mustafa Selim Yılmaz / Language(s): Turkish Issue: 1/2022

Abū Ḥanīfah (d. 150/767) is one of the foremost founders of the history of Islamic thought. For the reason that he was accepted as the undisputed leader of the tradition of “Ahl al ra’y” which is an umbrella name for rational thought with all different varieties. The roots of this recognition have to be traced back to the era which he lived. That is to say that this period is the era of the tābi'ūn, which the methodologies of Islamic thought began to form. Moreover, Abū Ḥanīfah is the one of the leading scholars of the generation of the tābi'ūn. What gives prominence to him is his target that he wanted to meet. It could be said that this target is an effort to create a systematic discourse in terms of constructing the identity of the Muslim community rather than a cherry-picking approach. With respect to the conditions of that time, this effort is remarkable. For the reason that Muslims, who participated in the history of the world civilization as a new actor and ruled over a huge number of territories where most ancient civilizations flourished, needed to build a coherent worldview in order to make them permanent. Abū Ḥanīfah was aware of this reality and established his viewpoint to meet this need. As a result, his methodology has been paid more attention both for and against throughout centuries. Considering contemporary conditions, his methodology has a distinguishing and eye-opening feature. In this paper, the most prominent points of his systematic discourse and how to be benefit from it today will be evaluated.

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KA NOVOM RAZUMIJEVANJU IBN HANBELOVOG TEOLOŠKOG UČENJA

Author(s): Haris Veladžić / Language(s): Bosnian Issue: 21/2022

Review of: KA NOVOM RAZUMIJEVANJU IBN HANBELOVOG TEOLOŠKOG UČENJA (Adnan Silajdžić, Samir Beglerović, Akaidsko učenje imama Ibn Hanbela – hanbelijsko tumačenje osnova islamskog vjerovanja, El-Kalem, Sarajevo, 2021)

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POZICIJA ARAPSKOG JEZIKA NA GLOBALNOM NIVOU

Author(s): Hajrudin Hodžić / Language(s): Bosnian Issue: 14/2022

The Arabic language is one of the five most widely spoken languages in the world, and the appearance of Islam and the announcement of the Qur'an in Arabic is the main reason for its wide distribution at the global level. Throughout history, the Arabic language has had a great influence on all the languages of the Muslim nations, and all Muslims have positive emotions towards the language in which God's last announcement was published, which is why they make a significant effort to learn the Arabic alphabet and learn the Qur'an properly. The future of the Arabic language is bright for several reasons. In addition to the fact that it is the language of the Qur'an, which Allah Almighty has pledged to preserve until the Yawm ad-Din (Day of Judgment), one of the reasons for the bright future of the Arabic language is the high birth rate in the Arab world compared to other countries of the world, as well as the values of civilization that adorn the people who speak this language.

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