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Papers by halis albayrak

In Chapter Four, Valk, Albayrak and Selcuk focus on yet another area that confronts worldviews, t... more In Chapter Four, Valk, Albayrak and Selcuk focus on yet another area that confronts worldviews, this time addressing some complex ontological questions. Here again, the chapter begins by briefly mentioning some general responses given by a number of worldviews, both religious and secular, to questions regarding the physical nature of being, the metaphysical dimension of reality, and the origin/future of the universe. It then presents in greater detail Islamic responses to these ontological questions. Here again, ontological questions can be quite complex and nuanced, with few definitive answers, even for Islam. They can be provisional, leading to further questions and responses, and then new insights. Each section concludes with some questions posed for an Islamic worldview.

In Chapter Six, Valk, Albayrak and Selcuk focus on beliefs and values that are often regarded as ... more In Chapter Six, Valk, Albayrak and Selcuk focus on beliefs and values that are often regarded as universal but are interpreted and enacted in different ways in different contexts. Notions of justice, equality and openness, for example, are understood in considerably different ways in different times and places. This poses a challenge for Islam, as it does for any religious worldview, particularly when its sacred text appears to use specific language in some of its injunctions. This chapter focuses on how Qur’anic texts and injunctions could or ought to be interpreted and understood in regard to these universal beliefs and values. It confronts the complex issue of how to interpret ancient texts revealed in a certain time and place in light of changing contexts and circumstances.

In Chapter Five, Valk, Albayrak and Selcuk address some complex epistemological questions. The ch... more In Chapter Five, Valk, Albayrak and Selcuk address some complex epistemological questions. The chapter begins by briefly mentioning some general responses given by a number of worldviews, both religious and secular, to questions regarding subjective knowledge, objective knowledge, and the sources of our knowledge. It then presents in greater detail Islamic responses to these questions. Epistemological questions confront Islam, and no less other worldviews, regarding what we can know with any kind of certainty. An Islamic worldview uses multiple sources of knowledge to answer complex and nuanced questions, even as it is grounded in the Qur’an as its ultimate source. Responses to questions can nonetheless be provisional, leading to further questions, responses, and insights. Each section concludes with questions posed for an Islamic worldview.

Springer eBooks, 2017

In Chapter Three, Valk, Albayrak and Selcuk focus on what are often called the “big questions” of... more In Chapter Three, Valk, Albayrak and Selcuk focus on what are often called the “big questions” of life. These questions confront all worldviews, whether secular or religious. Using an ultimate/existential framework, this chapter briefly mentions some general responses given by a number of worldviews to big questions such as the meaning/purpose of cosmic and human life, responsibilities and obligations, discerning right from wrong, the existence of a higher power, force or being, and life after this life. It then poses these questions for an Islamic worldview and presents in greater detail the Islamic responses to them. These questions can be quite complex and nuanced, and the responses are not always definitive, even for Islam. They can be provisional, leading to further questions and responses, and then new insights.

Ankara Üniversitesi İlahiyat Fakültesi dergisi, 1991

Bilindiği gibi Peygamher (a.s.) döneminde henüz ihtiyaç duyulmadığı için Kur'an'lll çeşitli yönle... more Bilindiği gibi Peygamher (a.s.) döneminde henüz ihtiyaç duyulmadığı için Kur'an'lll çeşitli yönleriyle ilgili araştırmalardan !5özedeıniyoruz. Ancak hemen her konuda islam dunyasındaki bazı oluşumların baş-.langıcı olarak sayılan İslam fütuhatı ve Arap olmayan kavimleriıı İslam') kabulü, Kur'an'ın doğru bir biçimde okunup yazılmasından ve mushafta toplanmasından icaz yönüne kadar çeşitli yanlarının ayrı ayrı ele .alınıp incelımmesinin de başlangıcı olmuştur, diyebiliriz.

DergiPark (Istanbul University), Jun 1, 2001

Ankara Üniversitesi İlahiyat Fakültesi dergisi, 1995

Elmalılı Hamdi Ya7.lr'ın tefsir anlayışını bir çerçeveye oturtabilmek için geleneksel Fatiha-Nas ... more Elmalılı Hamdi Ya7.lr'ın tefsir anlayışını bir çerçeveye oturtabilmek için geleneksel Fatiha-Nas türü Kur'an Tefsirlerinin ö7.elliklerini tanımak. gerekir. Çünkü Elmalılı da mütedavil Kuran Tefsirlerini kaynak olaıak kullandığını söylemekte ve tefsiri, en a7.ından onlara tertip bakımından ilk bakışta ben7.erlikler arzetmektedir. Öyley~e bu noktada geleneksel tefsirin belli başlı ayırıcı özelliklerine çok kısa bir biçimde değinmek gerekir.

DergiPark (Istanbul University), Jun 1, 2001

... Talu) İstanbul, 1997. Mâlik, b. Enes el-Muvattâ, Mısır, 1951. Mevdudi, Ebu'l-Ala, Tefhim... more ... Talu) İstanbul, 1997. Mâlik, b. Enes el-Muvattâ, Mısır, 1951. Mevdudi, Ebu'l-Ala, Tefhimul Kur'an, (çeviren: Muhammet Han Kayani) İnsan Yay. İstanbul, 1986. Nazlıgül, Hâbil, mam es-Safiî'nin Hadis Kültürümüzdeki Yeri, (basılmamıs doktora tezi) Ankara,1993. Özsoy, Ömer, ...

Dini Araştırmalar, 2015

Kıraat problem has existed as a coplex and difficult one among muslim scholars from the very begi... more Kıraat problem has existed as a coplex and difficult one among muslim scholars from the very beginning. Different ways of reading the Quran (kıraat) existed even while the prophet was alive. Same scholars considered that all sahih kıraat had come from the Prophet Muhammed. In other words they were directly originated from revelation (wahy). It seems that the reasons of kıraat are to a large extent historical and social. Particularly the undevelopped Arabic script which allowed to different ways of readings might be considered one of the important reasons for kıraat. The Works of collecting kıraat had lasted during the three centuries after hicra and to a great extent were copleted in the forth century .Ebu Bekr Ibn Mucahid reduced the number of kıraat to seven in his well known work ei-Kıraatu 's-Seb "

An Islamic Worldview from Turkey, 2017

In Chapter Six, Valk, Albayrak and Selcuk focus on beliefs and values that are often regarded as ... more In Chapter Six, Valk, Albayrak and Selcuk focus on beliefs and values that are often regarded as universal but are interpreted and enacted in different ways in different contexts. Notions of justice, equality and openness, for example, are understood in considerably different ways in different times and places. This poses a challenge for Islam, as it does for any religious worldview, particularly when its sacred text appears to use specific language in some of its injunctions. This chapter focuses on how Qur’anic texts and injunctions could or ought to be interpreted and understood in regard to these universal beliefs and values. It confronts the complex issue of how to interpret ancient texts revealed in a certain time and place in light of changing contexts and circumstances.

In Chapter Three, Valk, Albayrak and Selcuk focus on what are often called the “big questions” of... more In Chapter Three, Valk, Albayrak and Selcuk focus on what are often called the “big questions” of life. These questions confront all worldviews, whether secular or religious. Using an ultimate/existential framework, this chapter briefly mentions some general responses given by a number of worldviews to big questions such as the meaning/purpose of cosmic and human life, responsibilities and obligations, discerning right from wrong, the existence of a higher power, force or being, and life after this life. It then poses these questions for an Islamic worldview and presents in greater detail the Islamic responses to them. These questions can be quite complex and nuanced, and the responses are not always definitive, even for Islam. They can be provisional, leading to further questions and responses, and then new insights.

In Chapter Four, Valk, Albayrak and Selcuk focus on yet another area that confronts worldviews, t... more In Chapter Four, Valk, Albayrak and Selcuk focus on yet another area that confronts worldviews, this time addressing some complex ontological questions. Here again, the chapter begins by briefly mentioning some general responses given by a number of worldviews, both religious and secular, to questions regarding the physical nature of being, the metaphysical dimension of reality, and the origin/future of the universe. It then presents in greater detail Islamic responses to these ontological questions. Here again, ontological questions can be quite complex and nuanced, with few definitive answers, even for Islam. They can be provisional, leading to further questions and responses, and then new insights. Each section concludes with some questions posed for an Islamic worldview.

In Chapter Five, Valk, Albayrak and Selcuk address some complex epistemological questions. The ch... more In Chapter Five, Valk, Albayrak and Selcuk address some complex epistemological questions. The chapter begins by briefly mentioning some general responses given by a number of worldviews, both religious and secular, to questions regarding subjective knowledge, objective knowledge, and the sources of our knowledge. It then presents in greater detail Islamic responses to these questions. Epistemological questions confront Islam, and no less other worldviews, regarding what we can know with any kind of certainty. An Islamic worldview uses multiple sources of knowledge to answer complex and nuanced questions, even as it is grounded in the Qur’an as its ultimate source. Responses to questions can nonetheless be provisional, leading to further questions, responses, and insights. Each section concludes with questions posed for an Islamic worldview.

Ankara Üniversitesi İlahiyat Fakültesi Dergisi, 2001

Hicri' III. Asırda ve IV. Asrın başlarında yaşayan Muhammed İbn Cerir et-Taberi'l, Müslüman Dünya... more Hicri' III. Asırda ve IV. Asrın başlarında yaşayan Muhammed İbn Cerir et-Taberi'l, Müslüman Dünyasının çok önemli simalarındandır. O, kıraat, tefsir, tarih, fıkıh vb. çeşitli ilim dallarında derinleşmiş ve bu alanlarda önemli eserler vermiştir. Taberi', en çok tarihçiliği ve tefsirciliği ile tanınmıştır. Onun Tarihu'l-Umem ve'l-Mulilk/Tarihu'r-Rusul ve'l-Mulille adlı eseri, İslam Tarihçiliğinin kıymetli örneklerinden biridir. Taberi"nin Camiu'l-Beyan an Te'vfli'l-Kur'an adlı tefsiri de, Kur'an tefsirine ilişkin ilk üç asrın açıklamalarını ve yorumlarını toplamış olması bakımından tartışılmaz bir değere sahiptir. 4 Adı geçen eser, Taberi"nin kendi özgün görüşlerini, yorumlarını ve Kur'an'la ilgili pek

In Chapter Four, Valk, Albayrak and Selcuk focus on yet another area that confronts worldviews, t... more In Chapter Four, Valk, Albayrak and Selcuk focus on yet another area that confronts worldviews, this time addressing some complex ontological questions. Here again, the chapter begins by briefly mentioning some general responses given by a number of worldviews, both religious and secular, to questions regarding the physical nature of being, the metaphysical dimension of reality, and the origin/future of the universe. It then presents in greater detail Islamic responses to these ontological questions. Here again, ontological questions can be quite complex and nuanced, with few definitive answers, even for Islam. They can be provisional, leading to further questions and responses, and then new insights. Each section concludes with some questions posed for an Islamic worldview.

In Chapter Six, Valk, Albayrak and Selcuk focus on beliefs and values that are often regarded as ... more In Chapter Six, Valk, Albayrak and Selcuk focus on beliefs and values that are often regarded as universal but are interpreted and enacted in different ways in different contexts. Notions of justice, equality and openness, for example, are understood in considerably different ways in different times and places. This poses a challenge for Islam, as it does for any religious worldview, particularly when its sacred text appears to use specific language in some of its injunctions. This chapter focuses on how Qur’anic texts and injunctions could or ought to be interpreted and understood in regard to these universal beliefs and values. It confronts the complex issue of how to interpret ancient texts revealed in a certain time and place in light of changing contexts and circumstances.

In Chapter Five, Valk, Albayrak and Selcuk address some complex epistemological questions. The ch... more In Chapter Five, Valk, Albayrak and Selcuk address some complex epistemological questions. The chapter begins by briefly mentioning some general responses given by a number of worldviews, both religious and secular, to questions regarding subjective knowledge, objective knowledge, and the sources of our knowledge. It then presents in greater detail Islamic responses to these questions. Epistemological questions confront Islam, and no less other worldviews, regarding what we can know with any kind of certainty. An Islamic worldview uses multiple sources of knowledge to answer complex and nuanced questions, even as it is grounded in the Qur’an as its ultimate source. Responses to questions can nonetheless be provisional, leading to further questions, responses, and insights. Each section concludes with questions posed for an Islamic worldview.

Springer eBooks, 2017

In Chapter Three, Valk, Albayrak and Selcuk focus on what are often called the “big questions” of... more In Chapter Three, Valk, Albayrak and Selcuk focus on what are often called the “big questions” of life. These questions confront all worldviews, whether secular or religious. Using an ultimate/existential framework, this chapter briefly mentions some general responses given by a number of worldviews to big questions such as the meaning/purpose of cosmic and human life, responsibilities and obligations, discerning right from wrong, the existence of a higher power, force or being, and life after this life. It then poses these questions for an Islamic worldview and presents in greater detail the Islamic responses to them. These questions can be quite complex and nuanced, and the responses are not always definitive, even for Islam. They can be provisional, leading to further questions and responses, and then new insights.

Ankara Üniversitesi İlahiyat Fakültesi dergisi, 1991

Bilindiği gibi Peygamher (a.s.) döneminde henüz ihtiyaç duyulmadığı için Kur'an'lll çeşitli yönle... more Bilindiği gibi Peygamher (a.s.) döneminde henüz ihtiyaç duyulmadığı için Kur'an'lll çeşitli yönleriyle ilgili araştırmalardan !5özedeıniyoruz. Ancak hemen her konuda islam dunyasındaki bazı oluşumların baş-.langıcı olarak sayılan İslam fütuhatı ve Arap olmayan kavimleriıı İslam') kabulü, Kur'an'ın doğru bir biçimde okunup yazılmasından ve mushafta toplanmasından icaz yönüne kadar çeşitli yanlarının ayrı ayrı ele .alınıp incelımmesinin de başlangıcı olmuştur, diyebiliriz.

DergiPark (Istanbul University), Jun 1, 2001

Ankara Üniversitesi İlahiyat Fakültesi dergisi, 1995

Elmalılı Hamdi Ya7.lr'ın tefsir anlayışını bir çerçeveye oturtabilmek için geleneksel Fatiha-Nas ... more Elmalılı Hamdi Ya7.lr'ın tefsir anlayışını bir çerçeveye oturtabilmek için geleneksel Fatiha-Nas türü Kur'an Tefsirlerinin ö7.elliklerini tanımak. gerekir. Çünkü Elmalılı da mütedavil Kuran Tefsirlerini kaynak olaıak kullandığını söylemekte ve tefsiri, en a7.ından onlara tertip bakımından ilk bakışta ben7.erlikler arzetmektedir. Öyley~e bu noktada geleneksel tefsirin belli başlı ayırıcı özelliklerine çok kısa bir biçimde değinmek gerekir.

DergiPark (Istanbul University), Jun 1, 2001

... Talu) İstanbul, 1997. Mâlik, b. Enes el-Muvattâ, Mısır, 1951. Mevdudi, Ebu'l-Ala, Tefhim... more ... Talu) İstanbul, 1997. Mâlik, b. Enes el-Muvattâ, Mısır, 1951. Mevdudi, Ebu'l-Ala, Tefhimul Kur'an, (çeviren: Muhammet Han Kayani) İnsan Yay. İstanbul, 1986. Nazlıgül, Hâbil, mam es-Safiî'nin Hadis Kültürümüzdeki Yeri, (basılmamıs doktora tezi) Ankara,1993. Özsoy, Ömer, ...

Dini Araştırmalar, 2015

Kıraat problem has existed as a coplex and difficult one among muslim scholars from the very begi... more Kıraat problem has existed as a coplex and difficult one among muslim scholars from the very beginning. Different ways of reading the Quran (kıraat) existed even while the prophet was alive. Same scholars considered that all sahih kıraat had come from the Prophet Muhammed. In other words they were directly originated from revelation (wahy). It seems that the reasons of kıraat are to a large extent historical and social. Particularly the undevelopped Arabic script which allowed to different ways of readings might be considered one of the important reasons for kıraat. The Works of collecting kıraat had lasted during the three centuries after hicra and to a great extent were copleted in the forth century .Ebu Bekr Ibn Mucahid reduced the number of kıraat to seven in his well known work ei-Kıraatu 's-Seb "

An Islamic Worldview from Turkey, 2017

In Chapter Six, Valk, Albayrak and Selcuk focus on beliefs and values that are often regarded as ... more In Chapter Six, Valk, Albayrak and Selcuk focus on beliefs and values that are often regarded as universal but are interpreted and enacted in different ways in different contexts. Notions of justice, equality and openness, for example, are understood in considerably different ways in different times and places. This poses a challenge for Islam, as it does for any religious worldview, particularly when its sacred text appears to use specific language in some of its injunctions. This chapter focuses on how Qur’anic texts and injunctions could or ought to be interpreted and understood in regard to these universal beliefs and values. It confronts the complex issue of how to interpret ancient texts revealed in a certain time and place in light of changing contexts and circumstances.

In Chapter Three, Valk, Albayrak and Selcuk focus on what are often called the “big questions” of... more In Chapter Three, Valk, Albayrak and Selcuk focus on what are often called the “big questions” of life. These questions confront all worldviews, whether secular or religious. Using an ultimate/existential framework, this chapter briefly mentions some general responses given by a number of worldviews to big questions such as the meaning/purpose of cosmic and human life, responsibilities and obligations, discerning right from wrong, the existence of a higher power, force or being, and life after this life. It then poses these questions for an Islamic worldview and presents in greater detail the Islamic responses to them. These questions can be quite complex and nuanced, and the responses are not always definitive, even for Islam. They can be provisional, leading to further questions and responses, and then new insights.

In Chapter Four, Valk, Albayrak and Selcuk focus on yet another area that confronts worldviews, t... more In Chapter Four, Valk, Albayrak and Selcuk focus on yet another area that confronts worldviews, this time addressing some complex ontological questions. Here again, the chapter begins by briefly mentioning some general responses given by a number of worldviews, both religious and secular, to questions regarding the physical nature of being, the metaphysical dimension of reality, and the origin/future of the universe. It then presents in greater detail Islamic responses to these ontological questions. Here again, ontological questions can be quite complex and nuanced, with few definitive answers, even for Islam. They can be provisional, leading to further questions and responses, and then new insights. Each section concludes with some questions posed for an Islamic worldview.

In Chapter Five, Valk, Albayrak and Selcuk address some complex epistemological questions. The ch... more In Chapter Five, Valk, Albayrak and Selcuk address some complex epistemological questions. The chapter begins by briefly mentioning some general responses given by a number of worldviews, both religious and secular, to questions regarding subjective knowledge, objective knowledge, and the sources of our knowledge. It then presents in greater detail Islamic responses to these questions. Epistemological questions confront Islam, and no less other worldviews, regarding what we can know with any kind of certainty. An Islamic worldview uses multiple sources of knowledge to answer complex and nuanced questions, even as it is grounded in the Qur’an as its ultimate source. Responses to questions can nonetheless be provisional, leading to further questions, responses, and insights. Each section concludes with questions posed for an Islamic worldview.

Ankara Üniversitesi İlahiyat Fakültesi Dergisi, 2001

Hicri' III. Asırda ve IV. Asrın başlarında yaşayan Muhammed İbn Cerir et-Taberi'l, Müslüman Dünya... more Hicri' III. Asırda ve IV. Asrın başlarında yaşayan Muhammed İbn Cerir et-Taberi'l, Müslüman Dünyasının çok önemli simalarındandır. O, kıraat, tefsir, tarih, fıkıh vb. çeşitli ilim dallarında derinleşmiş ve bu alanlarda önemli eserler vermiştir. Taberi', en çok tarihçiliği ve tefsirciliği ile tanınmıştır. Onun Tarihu'l-Umem ve'l-Mulilk/Tarihu'r-Rusul ve'l-Mulille adlı eseri, İslam Tarihçiliğinin kıymetli örneklerinden biridir. Taberi"nin Camiu'l-Beyan an Te'vfli'l-Kur'an adlı tefsiri de, Kur'an tefsirine ilişkin ilk üç asrın açıklamalarını ve yorumlarını toplamış olması bakımından tartışılmaz bir değere sahiptir. 4 Adı geçen eser, Taberi"nin kendi özgün görüşlerini, yorumlarını ve Kur'an'la ilgili pek