Hamdullah Arvas | Sirnak University (original) (raw)
Papers by Hamdullah Arvas
Felsefi Paradigmalar Bağlamında Cizirî Metafiziği, 2023
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Şırnak Üniversitesi İlahiyat Fakültesi dergisi, Dec 29, 2018
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Hakka Nisbetin Semantik İzdüşümleri- İlla'l-hak, Ene'l-hak ve Ehlü'l-hak, 2023
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Hitit Üniversitesi İlahiyat Fakültesi Dergisi
Nübüvvet, Allah ile insan arasındaki iletişimi, inanç esaslarının üzerine bina edildiği temel yap... more Nübüvvet, Allah ile insan arasındaki iletişimi, inanç esaslarının üzerine bina edildiği temel yapıyı ifade etmesi bakımından vahye dayanan dinlerin kurucu doktrinidir. Bu öneminden hareketle dinî hakikatleri inkâr edenler ile onu savunanlar nübüvvet konusuna odaklanmışlardır. Tanrıya inanmayanlar, Hristiyanlar, Yahudiler ile Berâhime ve Sümmâniye gibi gruplar İslâm’ın nübüvvet anlayışını eleştirirken kelâmcılar nübüvveti akıl ve nassla temellendirmeye çalışmışlardır. Bu süreçte beşâirü’n-nübbüvve ile delâilü’n-nübüvve temaları çerçevesinde argümanlar geliştirmişler ve eleştirilere cevaplar veren geniş bir literatür oluşturmuşlardır. Bu kapsamda üzerinde görüş belirtilen konulardan biri de kıssaların asliyeti ve hakikati meselesidir. Fakat kelâmcıların bu meselede çok fazla görüş belirtmedikleri bilinen bir gerçektir. Bu tespitle tasarlanmış çalışmamızda kelâmcıların, vahyin hakikati konusunda ileri sürdükleri görüşlerden yola çıkarak peygamber kıssaları konusundaki temel yaklaşımlar...
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ULUM
What are the sources of the term of kalâm? In the emergence of this term, is the external influen... more What are the sources of the term of kalâm? In the emergence of this term, is the external influences of Islamic thought were decisive than internal dynamics or not? This naming problem is also the process of self-fulfillment of a prophecy. At the beginning, the first group orientalists exemplified the concept of ‘kalâm’ through the word ‘logos’, which expresses thought, consciousness and logic in Ancient Greek to improve understanding of their readers. Subsequent orientalists imposed a truth value by way the using this information as reference. Some Muslim scholars who wanted to support religious knowledge with philosophy encouraged this understanding even if they did not want to. Thus, the claim that the term ‘kalâm’, whose relationship with logic was given over the Arabic language, was taken from the Greeks was adopted. In fact, there is no evidence in Islamic classical sources confirming this. This understanding is a result of the Greek West-centered perspective. In our article p...
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e-Makalat Mezhep Araştırmaları Dergisi, 2020
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Mizanü'l-Hak: İslami İlimler Dergisi, 2020
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Şırnak Üniversitesi İlahiyat Fakültesi Dergisi, 2020
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e-Şarkiyat İlmi Araştırmaları Dergisi/Journal of Oriental Scientific Research (JOSR), 2020
Islam dusuncesinin odak kavramlarini birbirine baglayan hak kelimesi, Kur’an’da yirmiden fazla an... more Islam dusuncesinin odak kavramlarini birbirine baglayan hak kelimesi, Kur’an’da yirmiden fazla anlama gelecek sekilde istihdam edilmistir. Ayrica ahlak, hukuk, bilgi, sanat ve bilimsel konulara ait farkli soylem ve baglam iliskileri icinde kullanilmaktadir. Bu yogun anlam iliskileri icinde hak kelimesinin asil anlaminin ne oldugu meselesi tam olarak belirtilememistir. Fakat hak kelimesinin aslinin mutabakat oldugu konusunda yaygin bir kanaat bulunmaktadir. Arap dilinin onemli sozlukleri de asil anlam olarak mutabakat manasini on plana cikarmistir. Bu durum zamanla hak kavraminin asil anlaminin yerine gecmistir. Halbuki uygunluk manasi, hak kelimesinin asil manasi olan “varlik” tasavvurunun bilgi, deger ve estetik ilkelerine gore yorumlanmasi sonucunda uretilmistir. Bu varsayim ile tasarlanmis calismamizda hak kelimesinin asil anlaminin “varlik” oldugu tezi gerekcelendirilmeye calisilmistir. Bu amacla ilk olarak hak kelimesinin farkli dillerdeki karsiliklari tespit edilmistir. Calism...
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The Muslim World, 1957
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Kader, 2020
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ÖZ Kötülük (şer) problemi etrafında başlayan teolojik kriz, hayatın bütününü etkileyen bir değerl... more ÖZ Kötülük (şer) problemi etrafında başlayan teolojik kriz, hayatın bütününü etkileyen bir değerler krizine dönüşmüştür. Teodise konusunda yapılan çalışmalara rağmen kötülük probleminin yol açtığı kriz aşılamamaktadır. Birçok neden söz konusu olsa da en önemli sebep hakikat ve algı arasındaki kopuşu derinleştiren mutlaklaştırılmış parçacı bilgisel kabullerdir. Özellikle beşerî bilginin mutlaklaştırılması, problemin nedeninin Tanrı'nın sıfatları ile evrende tecrübe edilmiş kötülükler arasında varsayılan çelişkilere indirgendiği bir süreci doğurmuştur. Günümüzde kötülük problemini besleyen bu mutlakçılık birçok insanın düşünce dünyasına yön vermekte, onları pesimist bir hayat anlayışına sürüklemektedir. Bu durum kötülük probleminin yarattığı değerler krizinin aşılmasında farklı teodise fikirlerinin önemine işaret etmekte, insanın Tanrı'ya ve evrene bakışını değiştirecek yeni bir anlama ve yorumlama biçimine yönelmeyi zorunlu kılmaktadır. Bu gerekçe ile hazırlanmış çalışmamızda bir teodise (ta'dil) anlayışı olarak Kelâm'da ilâhî hikmet, ilâhî kudret ve ilâhî adalet merkezli teodise anlayışlarının bütüncül değeri ele alınmıştır. Değerlendirmeler sonucunda ilâhî hikmet, adalet ve kudret anlayışının eş zamanlı düşüncesi ile varlık, değer ve bilgi problemlerini anlama, yorumlama ve değerlendirmeye dayalı Kelâm'da bütüncül teolojik perspektifin mantıksal, varoluşsal ve delilci-temellendirmeci kötülük tezleri ile üretilen değer krizini aşmada çözüm olacağı kanaatine varılmıştır.
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In this study, the first forms of kalam arguments in the transition from the Mutaqaddimin to the ... more In this study, the first forms of kalam arguments in the transition from the Mutaqaddimin to the Mutaahhirin are given. Throughout the study, references are made to some missing parts in Wensick's Muslim Creed, and in this context, comparisons are made between three schools of kalam thought on the subject of evidence in kalam tradition. The first of these is the approach that completely rejects the rational argument and claims that the existence of God can only be known through revelation (sam'). The second is the rationalist approach adopted by the Ash'aris Allah'ın Varlığı ile İlgili Klasik Dönem İslamî Deliller *
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ULUM, Dec 31, 2020
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Kader, 2020
In the verse (2:31) of the Qur’ān, it is mentioned that all names were taught to Adam (PBUH). Thi... more In the verse (2:31) of the Qur’ān, it is mentioned that all names were taught to Adam (PBUH). This verse indicates that revelation is decisively the source of language. On the other hand, it is a common fact that people have been constantly producing symbols to express new ideas and concepts. This situation makes it necessary to associate the utterance (muṭlaq) and static with the relative (al-muqayyah) and dynamic between language and reality in religious thought. In the historical process, Mutakallims have undertaken the responsibility of understanding and interpretation between the transcendent dimension of the religion (ad-Dīn) indicated in the Qur’ān and the innovative and dynamic dimension of life. The Mutakallims’ responsibility continues today. However, to establish the relationship among language, thought, and existence in today’s kalâm, it is necessary to identify the roots of this subject in kalām’s classical sources. In our study designed for this purpose, the truth and value of naming divine meanings in the context of ta‘līm al-asmā’ are examined. On the other hand, since dealing with such a large subject in a limited study is not possible, it is just focused on the research of linguistic theories, the relationship between language and thought, and the issue of whether the names used in the main sources to indicate the meanings are divinely determined (tawqīfī). In fact, it has been determined that the subject of ta'līm al-asmā’ is overshadowed by the vehement debates over the createdness of the Qur’ān (Khalq al-Qur’ān) and the relationship between Allāh’s essence and His attributes, although it is a Qur’ān-centered issue. As can be seen in the study, the approach of the Mutakallims to the issue of ta‘līm al-asmā’ is parallel to their understanding of Allāh’s essence and His attributes. As stated in this research, if the divine names were determined by Allāh, then Allāh’s names will be eternal. Besides, if the names expressed in human languages are the same as the essence of Allāh, this will lead to the problem of eternality. If it is said that the names are separated and unrelated from Allāh’s essence, there will be also more than one independent and eternal being. The idea of multiple eternal beings is against the principle of tawḥīd. However, in cases where the distinction between attributes and essence of Allāh is separated from each other in the mind, it causes attributes to be considered as something existing independently of the essence of Allāh. Therefore, as stated in the study, Mu‘tazilite theologians, who were very sensitive about this issue, attached great importance to the concept of eternity (qadīm) while transcending the essence of Allāh from the attributes of the created. As they appealed to tanzīh by which they transcend Him from all the originated things in time, they were focused on His eternality (qidam). In this regard, all His actions concerning the universe are regarded as temporal, in other words, originated in time (ḥādith). From this point of view, according to them, Allāh’s names specified in the Qur’ān are created just like the Qur’ān itself. Although their meanings are within the boundaries of the Divine Knowledge, their wordings (lafiẓ) belong to humans. Therefore, these names (asmâ’) that people use to describe Allāh in their speech, as Abū ‘Alī al-Jubbā’ī argues, are determined by the convention of the human. It has been determined by people via consensus, like other words of the language, to indicate the essence and attributes of Allāh in a language because of communication. Then, Allāh has sent down His message to people with these words. The conclusion that Mu‘tazilite theologians have regarded the connection of names with the meanings in Allāh’s knowledge as a linguistic use, while Sunnī theologians have addressed this issue based on the creative act (Khalq) of Allāh. There is another explanation which is known as the theory of faculty or habitus as an alternative way. Some Ash‘arî and Māturīdī theologians supported this theory. Today, the importance of this new perspective is clear, which appears another association of both ideas. In this context, it has been determined that the views of Māturīdī, who attributes the content (or meaning) of revelation (waḥy) to Allāh while arguing that its wordings belong to humans, are more appropriate to the theory of the faculty (malakah).
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Şarkiyat, 2020
Haqq, which connects the focus concepts of Islāmic thought, is employed in the Qur'ān with more t... more Haqq, which connects the focus concepts of Islāmic thought, is employed in the Qur'ān with more than thirty meanings. It is also used in different discourse and contextual relationships based on morality, law, knowledge, art, and scientific subjects. The question of what its real meaning is in these plenty meaning is not fully known. However, there is a common belief that the original meaning of the haqq is correspondence. Important dictionaries of the Arabic language also highlighted this meaning. Unfortunately, this situation has replaced the real meaning of the concept of haqq in over the time. However, the meaning of correspondence is derived from the interpretation of the genuine meaning of the ‘existence’ according to the principles of knowledge, value, and aesthetics. This is, our study designed with this assumption, the thesis that the true meaning of the haqq is tried to be justified as ‘being’. In this sense, first of all, the equivalents of the haqq in different languages were determined. Throughout the study, we have been contacted with words that indicate the concepts of existence and being in other languages. Apart from this, the concepts of Islāmic thought that express the meaning of existence have been applied. As a result, it is concluded that the genuine meaning of the haqq is the existence, and this meaning is the source of the concepts of the knowledge, value, and aesthetics.
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Felsefi Paradigmalar Bağlamında Cizirî Metafiziği, 2023
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Şırnak Üniversitesi İlahiyat Fakültesi dergisi, Dec 29, 2018
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Hakka Nisbetin Semantik İzdüşümleri- İlla'l-hak, Ene'l-hak ve Ehlü'l-hak, 2023
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Hitit Üniversitesi İlahiyat Fakültesi Dergisi
Nübüvvet, Allah ile insan arasındaki iletişimi, inanç esaslarının üzerine bina edildiği temel yap... more Nübüvvet, Allah ile insan arasındaki iletişimi, inanç esaslarının üzerine bina edildiği temel yapıyı ifade etmesi bakımından vahye dayanan dinlerin kurucu doktrinidir. Bu öneminden hareketle dinî hakikatleri inkâr edenler ile onu savunanlar nübüvvet konusuna odaklanmışlardır. Tanrıya inanmayanlar, Hristiyanlar, Yahudiler ile Berâhime ve Sümmâniye gibi gruplar İslâm’ın nübüvvet anlayışını eleştirirken kelâmcılar nübüvveti akıl ve nassla temellendirmeye çalışmışlardır. Bu süreçte beşâirü’n-nübbüvve ile delâilü’n-nübüvve temaları çerçevesinde argümanlar geliştirmişler ve eleştirilere cevaplar veren geniş bir literatür oluşturmuşlardır. Bu kapsamda üzerinde görüş belirtilen konulardan biri de kıssaların asliyeti ve hakikati meselesidir. Fakat kelâmcıların bu meselede çok fazla görüş belirtmedikleri bilinen bir gerçektir. Bu tespitle tasarlanmış çalışmamızda kelâmcıların, vahyin hakikati konusunda ileri sürdükleri görüşlerden yola çıkarak peygamber kıssaları konusundaki temel yaklaşımlar...
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ULUM
What are the sources of the term of kalâm? In the emergence of this term, is the external influen... more What are the sources of the term of kalâm? In the emergence of this term, is the external influences of Islamic thought were decisive than internal dynamics or not? This naming problem is also the process of self-fulfillment of a prophecy. At the beginning, the first group orientalists exemplified the concept of ‘kalâm’ through the word ‘logos’, which expresses thought, consciousness and logic in Ancient Greek to improve understanding of their readers. Subsequent orientalists imposed a truth value by way the using this information as reference. Some Muslim scholars who wanted to support religious knowledge with philosophy encouraged this understanding even if they did not want to. Thus, the claim that the term ‘kalâm’, whose relationship with logic was given over the Arabic language, was taken from the Greeks was adopted. In fact, there is no evidence in Islamic classical sources confirming this. This understanding is a result of the Greek West-centered perspective. In our article p...
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e-Makalat Mezhep Araştırmaları Dergisi, 2020
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Mizanü'l-Hak: İslami İlimler Dergisi, 2020
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Şırnak Üniversitesi İlahiyat Fakültesi Dergisi, 2020
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e-Şarkiyat İlmi Araştırmaları Dergisi/Journal of Oriental Scientific Research (JOSR), 2020
Islam dusuncesinin odak kavramlarini birbirine baglayan hak kelimesi, Kur’an’da yirmiden fazla an... more Islam dusuncesinin odak kavramlarini birbirine baglayan hak kelimesi, Kur’an’da yirmiden fazla anlama gelecek sekilde istihdam edilmistir. Ayrica ahlak, hukuk, bilgi, sanat ve bilimsel konulara ait farkli soylem ve baglam iliskileri icinde kullanilmaktadir. Bu yogun anlam iliskileri icinde hak kelimesinin asil anlaminin ne oldugu meselesi tam olarak belirtilememistir. Fakat hak kelimesinin aslinin mutabakat oldugu konusunda yaygin bir kanaat bulunmaktadir. Arap dilinin onemli sozlukleri de asil anlam olarak mutabakat manasini on plana cikarmistir. Bu durum zamanla hak kavraminin asil anlaminin yerine gecmistir. Halbuki uygunluk manasi, hak kelimesinin asil manasi olan “varlik” tasavvurunun bilgi, deger ve estetik ilkelerine gore yorumlanmasi sonucunda uretilmistir. Bu varsayim ile tasarlanmis calismamizda hak kelimesinin asil anlaminin “varlik” oldugu tezi gerekcelendirilmeye calisilmistir. Bu amacla ilk olarak hak kelimesinin farkli dillerdeki karsiliklari tespit edilmistir. Calism...
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The Muslim World, 1957
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Kader, 2020
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ÖZ Kötülük (şer) problemi etrafında başlayan teolojik kriz, hayatın bütününü etkileyen bir değerl... more ÖZ Kötülük (şer) problemi etrafında başlayan teolojik kriz, hayatın bütününü etkileyen bir değerler krizine dönüşmüştür. Teodise konusunda yapılan çalışmalara rağmen kötülük probleminin yol açtığı kriz aşılamamaktadır. Birçok neden söz konusu olsa da en önemli sebep hakikat ve algı arasındaki kopuşu derinleştiren mutlaklaştırılmış parçacı bilgisel kabullerdir. Özellikle beşerî bilginin mutlaklaştırılması, problemin nedeninin Tanrı'nın sıfatları ile evrende tecrübe edilmiş kötülükler arasında varsayılan çelişkilere indirgendiği bir süreci doğurmuştur. Günümüzde kötülük problemini besleyen bu mutlakçılık birçok insanın düşünce dünyasına yön vermekte, onları pesimist bir hayat anlayışına sürüklemektedir. Bu durum kötülük probleminin yarattığı değerler krizinin aşılmasında farklı teodise fikirlerinin önemine işaret etmekte, insanın Tanrı'ya ve evrene bakışını değiştirecek yeni bir anlama ve yorumlama biçimine yönelmeyi zorunlu kılmaktadır. Bu gerekçe ile hazırlanmış çalışmamızda bir teodise (ta'dil) anlayışı olarak Kelâm'da ilâhî hikmet, ilâhî kudret ve ilâhî adalet merkezli teodise anlayışlarının bütüncül değeri ele alınmıştır. Değerlendirmeler sonucunda ilâhî hikmet, adalet ve kudret anlayışının eş zamanlı düşüncesi ile varlık, değer ve bilgi problemlerini anlama, yorumlama ve değerlendirmeye dayalı Kelâm'da bütüncül teolojik perspektifin mantıksal, varoluşsal ve delilci-temellendirmeci kötülük tezleri ile üretilen değer krizini aşmada çözüm olacağı kanaatine varılmıştır.
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In this study, the first forms of kalam arguments in the transition from the Mutaqaddimin to the ... more In this study, the first forms of kalam arguments in the transition from the Mutaqaddimin to the Mutaahhirin are given. Throughout the study, references are made to some missing parts in Wensick's Muslim Creed, and in this context, comparisons are made between three schools of kalam thought on the subject of evidence in kalam tradition. The first of these is the approach that completely rejects the rational argument and claims that the existence of God can only be known through revelation (sam'). The second is the rationalist approach adopted by the Ash'aris Allah'ın Varlığı ile İlgili Klasik Dönem İslamî Deliller *
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ULUM, Dec 31, 2020
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Kader, 2020
In the verse (2:31) of the Qur’ān, it is mentioned that all names were taught to Adam (PBUH). Thi... more In the verse (2:31) of the Qur’ān, it is mentioned that all names were taught to Adam (PBUH). This verse indicates that revelation is decisively the source of language. On the other hand, it is a common fact that people have been constantly producing symbols to express new ideas and concepts. This situation makes it necessary to associate the utterance (muṭlaq) and static with the relative (al-muqayyah) and dynamic between language and reality in religious thought. In the historical process, Mutakallims have undertaken the responsibility of understanding and interpretation between the transcendent dimension of the religion (ad-Dīn) indicated in the Qur’ān and the innovative and dynamic dimension of life. The Mutakallims’ responsibility continues today. However, to establish the relationship among language, thought, and existence in today’s kalâm, it is necessary to identify the roots of this subject in kalām’s classical sources. In our study designed for this purpose, the truth and value of naming divine meanings in the context of ta‘līm al-asmā’ are examined. On the other hand, since dealing with such a large subject in a limited study is not possible, it is just focused on the research of linguistic theories, the relationship between language and thought, and the issue of whether the names used in the main sources to indicate the meanings are divinely determined (tawqīfī). In fact, it has been determined that the subject of ta'līm al-asmā’ is overshadowed by the vehement debates over the createdness of the Qur’ān (Khalq al-Qur’ān) and the relationship between Allāh’s essence and His attributes, although it is a Qur’ān-centered issue. As can be seen in the study, the approach of the Mutakallims to the issue of ta‘līm al-asmā’ is parallel to their understanding of Allāh’s essence and His attributes. As stated in this research, if the divine names were determined by Allāh, then Allāh’s names will be eternal. Besides, if the names expressed in human languages are the same as the essence of Allāh, this will lead to the problem of eternality. If it is said that the names are separated and unrelated from Allāh’s essence, there will be also more than one independent and eternal being. The idea of multiple eternal beings is against the principle of tawḥīd. However, in cases where the distinction between attributes and essence of Allāh is separated from each other in the mind, it causes attributes to be considered as something existing independently of the essence of Allāh. Therefore, as stated in the study, Mu‘tazilite theologians, who were very sensitive about this issue, attached great importance to the concept of eternity (qadīm) while transcending the essence of Allāh from the attributes of the created. As they appealed to tanzīh by which they transcend Him from all the originated things in time, they were focused on His eternality (qidam). In this regard, all His actions concerning the universe are regarded as temporal, in other words, originated in time (ḥādith). From this point of view, according to them, Allāh’s names specified in the Qur’ān are created just like the Qur’ān itself. Although their meanings are within the boundaries of the Divine Knowledge, their wordings (lafiẓ) belong to humans. Therefore, these names (asmâ’) that people use to describe Allāh in their speech, as Abū ‘Alī al-Jubbā’ī argues, are determined by the convention of the human. It has been determined by people via consensus, like other words of the language, to indicate the essence and attributes of Allāh in a language because of communication. Then, Allāh has sent down His message to people with these words. The conclusion that Mu‘tazilite theologians have regarded the connection of names with the meanings in Allāh’s knowledge as a linguistic use, while Sunnī theologians have addressed this issue based on the creative act (Khalq) of Allāh. There is another explanation which is known as the theory of faculty or habitus as an alternative way. Some Ash‘arî and Māturīdī theologians supported this theory. Today, the importance of this new perspective is clear, which appears another association of both ideas. In this context, it has been determined that the views of Māturīdī, who attributes the content (or meaning) of revelation (waḥy) to Allāh while arguing that its wordings belong to humans, are more appropriate to the theory of the faculty (malakah).
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Şarkiyat, 2020
Haqq, which connects the focus concepts of Islāmic thought, is employed in the Qur'ān with more t... more Haqq, which connects the focus concepts of Islāmic thought, is employed in the Qur'ān with more than thirty meanings. It is also used in different discourse and contextual relationships based on morality, law, knowledge, art, and scientific subjects. The question of what its real meaning is in these plenty meaning is not fully known. However, there is a common belief that the original meaning of the haqq is correspondence. Important dictionaries of the Arabic language also highlighted this meaning. Unfortunately, this situation has replaced the real meaning of the concept of haqq in over the time. However, the meaning of correspondence is derived from the interpretation of the genuine meaning of the ‘existence’ according to the principles of knowledge, value, and aesthetics. This is, our study designed with this assumption, the thesis that the true meaning of the haqq is tried to be justified as ‘being’. In this sense, first of all, the equivalents of the haqq in different languages were determined. Throughout the study, we have been contacted with words that indicate the concepts of existence and being in other languages. Apart from this, the concepts of Islāmic thought that express the meaning of existence have been applied. As a result, it is concluded that the genuine meaning of the haqq is the existence, and this meaning is the source of the concepts of the knowledge, value, and aesthetics.
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Parlamenter, 2021
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