İslâm Tari̇hi̇ Açisindan Hz. Nuh Tufanina Metodoloji̇k Bi̇r Bakiş Denemesi̇ (original) (raw)

İslâm Tari̇hi̇ne Teori̇k/Yapisal/Kavramsal Bi̇r Yaklaşim: Câbi̇rî Örneği̇

2013

Scientifics developments and advances in any field depend on methodological and epistemological studies carried out in that field. Developments in the field of history and particularly in the history of Islam will also be obtained by studies on method and episteme of these field s. Today, views in history became considerably varied, thus different approaches to the history of Islam should be developed and already existing approaches should be taken into consideration. In these study Cabiri’s el-Aklu’s-Siyasiyyu’l-Arabi (The Political Reason in Islam) which is a comprehensive example of methodological (theoretical/structural/conceptual) approach to the history of Islam is discussed. Information on its content is given and general characteristic of Cabiri’s approach is evaluated.

Taberî Ve Mâtürîdî’Den Hareketle Farkli Bi̇r Tasni̇f Denemesi̇: Ehl-İ Hadîs - Ehl-İ Re’Y Tefsi̇rleri̇

2020

Although Islamic thought tradition is a whole, scientific disciplines such as Tafsīr, Kalām, Fiqh, Hadith are classified separately. More specifically, the tradition of Tafsīr was evaluated under two titles, dirāyah and narration. This distinction has its roots up to ten centuries ago, and it still exists today. However, some researchers have stated that this distinction is problematic. For example, the criteria for the definition of narration run counter to those of Tabarī. Because he made choices among narrations, discussed issues of Fiqh and Kalām, and used the catechetical method. When these situations are taken into consideration, it should be said that he is not a mufassir of the people of narration but of the dirāyah. Otherwise, Tabarī and Ibn Abī Hātim would be accepted as the same. This would cause other problems. Because he made a comment about which narration might be right among the narrations he conveyed. Ibn Abī Hātim conveyed the narration only. In this case, it would...

Mâtürîdî’Ni̇n Te’Vîlâtü’L-Kur’Ân’Da Bazi Tasavvufî Kavramlara Yaklaşimi

2020

Abū Manṣūr Muḥammad al-Māturīdī was a scholar who used the reason while evaluating Islamic tradition. His masterpiece Ta’wīlâtu’l-Qur’ân was also formed by this understanding. This caused the perception that alMāturīdī was standing at a distance from Sufism. This might stem from the inability to reconcile the concept of asceticism or Sufism and his rationalistic perspective. The fact that the symbolic / ishārī interpretations of verses by Sufis were not seen in al-Māturīdī strengthened this perception. Al-Māturīdī made an ishārī interpretation in his book for only one verse, but he reached that conclusion through the reason as well. On the other hand, he narrated some statements in his Ta’wīlât which were very similar to Sufi statements. For example, he mentioned some of the Sufi statements regarding being rich or poor, being patient or grateful, staying away from the evil in order to train the nafs and have an edge with the sultans. When compared to some scholars such as Qushayr (d...

Ni̇ğde İli̇ Destan Geleneği̇ne Müzi̇koloji̇k Bi̇r Bakiş

Elektronik Sosyal Bilimler Dergisi, 2019

Niğde İli destan-anlatı geleneği 19. yüzyılın başlarından itibaren takip edilebilmektedir. Bu tür destanlar toplumun ortak acı ve iz bırakan olayları üzerine şekillendirilmiştir. Destanlar, dinleyenlerin ilgisini arttırmak için, her daim kalıp-ezgiler veya uzun hava tipindeki müzikler eşliğinde icra edilmiştir. Destan okuyan âşıklar, bazen bağlamaları bazense sadece sesleriyle bu geleneği icra etmişlerdir. Bu araştırma kapsamında destan-anlatı türünün Anadolu topraklarındaki geleneksel yapısı üzerinde durulmasına müteakip, destanlardaki müzikal unsurlar sergilenmiştir. Niğde İlindeki destan geleneğinin geçmişi ve yaşayan halinin tespit edilmesinin sonrasında, âşıklardan derlenen destanların müzikal özellikleri incelenmiştir. Sonuç olarak, destan okuma geleneğin 1980'li yıllara kadar yaşadığı, günümüzde kaybolduğu tespit edilmiştir. Destan satmak için âşık ve şairlerin şehirde belirli yerlerde dolaştıkları, destan metinlerini ise basılı olarak ellerinde gezdirdikleri sonucuna varılmıştır. Geçmiş dönemlerde destan okuyuculuğunun bir meslek halini aldığı ve insanların büyük ilgisini çektiği görülmüştür. Derlenen destanlardan birinin uzun hava karakterinde, diğerinin ise kalıp ezgi olarak icra edildiği tespit edilmiş, destan sözlerinin edâsına göre, kalıp-ezgi seçildiği sonucuna varılmıştır.

Türkleri̇n Müslüman Olmasi Meselesi̇ne Yeni̇ Bi̇r Bakiş Denemesi̇

2018

Türkler tarihlerinde iki büyük değişim yaşamıştır. Birincisi Müslüman olmaları, ikincisi ise modernleşmeleridir. Türklerin Müslüman olması Türk ve dünya tarihinin en önemli olaylarından birisidir. Türklerin din değiştirmesi sadece inançlarının değil, hayatlarının bütününün değişmesi anlamına gelmiştir. İslâmiyet'le birlikte Türklerin siyasi, hukuki, dini, iktisadi, sosyal ve sanatsal hayatlarının bütünü değişmiştir. Türkler ayrıca dinleriyle birlikte ait oldukları medeniyetlerini de değiştirmiştir.

Arkeolojik Çalışmaların Çağdaş Kur’ân Tefsirine Yansıması: Nuh Tufanı Örneği

Şırnak Üniversitesi İlahiyat Fakültesi Dergisi, 2021

It is possible to say that with the modern period, unlike the classical exegesis, the reasons for such a change of method are that contemporary commentators do not rely on contemporary explicators chose to interpret the verses about the peoples of antiquity mentioned in the Qur’an within the framework of the data unearthed by archaeology. Some of the Israeli narrations, which are the sources of knowledge of the classical period, and the tendency to interpret the stories with the concrete information provided by the positive science that is dominant in their age. At this point, the science of archaeology started to be functional by providing concrete information to enlighten the parables of the Qur’an, and this situation was taken natural. This study identifies areas in which the questions like ‘which method uses archaeological data in the contemporary exegesis of the Qur'an’, ‘whether the flood described in the parable of Noah occurred regionally or globally’, ‘and where is the place where the ship ran aground’ are clarified through archaeological data. Contemporary period explicators mention that there are two main views regarding the impact area of the flood - regional/local or global/universal. The greater part of these commentators is of the opinion that the flood has a regional character, based on archaeological data. The wastes/remains of marine creatures on the top of the mountains will not be sufficient to show that the flood has occurred on a global scale; but it is more likely that these waste or remnants remained from the formation period of the mountains. In addition, they add that the fact that the flood has a regional character is more compatible with the issues apparent/indicated in the Qur’an. At the same time, the commentators have different views on the place where the ship ran aground after the flood; One of the most prominent of these is the "Ararat (Mount Ararat)" mentioned by the Torah, and the other is the "Judi" mountain indicated by the Qur’an. The commentators claim that the seating place of the ship is the Mount Judi indicated by the Qur'an; They state that this view is supported by archaeological studies, by making quotations from the Babylonian-Sumerian tablets and from Akkadian texts. While supporting this view, the commentators took into account the fact that both early Muslims and some researchers today found the ship covered with snow on the Judi Mountain and witnessed this image. One of the points that this study aims to illuminate is the method that contemporary interpreters follow in using archaeological data in the interpretation of the Qur’an. It is not possible to reach correct results in the interpretation of the Qur’an without a scientific and healthy method. It is possible to summarize the conclusion we reached in our study as follows: The interpreters evaluated the archaeological data / sources / findings as a reliable source that is accepted in the interpretation of the verses as long as they do not conflict with the Qur'anic text. They mention two main elements that they pay attention to in this regard, or that lead them to be cautious in this method: First, the information provided by archaeology is not precise because scientific data are subjective - including archaeological data. Another point they attach importance to is that the data come into existence after being influenced by the beliefs and thoughts of the archaeologists, during the process of transforming archaeological data into information. It is known that the science of archaeology is created by non-Islamic minds, especially Christians and Jews. For these two reasons, the commentators followed a cautious method while interpreting the parables of the Qur’an with archaeological data; they stated that when the possibility of conflict between archaeological information and Qur'anic verse arises, the verse of the Qur’an is essential and in such a case, archaeological data will not affect the verse of the Qur’an. Keywords: Exegesis, Contemporary Commentaries, Archaeology, Qur'anic Interpretation, The Parable of Noah, Noah's Flood.

Türki̇ye’De Tip Tari̇hi̇ Öğreti̇mi̇ne Bi̇r Bakiş

Diyalektolog - Ulusal Hakemlin Sosyal Arastirmalar Dergisi

Tıp tarihinin Hipokrat ve Galen gibi büyük tıp hekimlerinin klasik öğretilerini tartışarak ve tanımlayarak başladığı söylenebilir. Tıp Tarihi eski zamanlardaki tıp bilimi ve deneyiminin temelini oluşturan ölümsüz gerçekleri sunmanın yoludur. Tıbbın klasiklerini açıklama ve pekiştirmenin ötesinde XVIII. ve XIX. yüzyılın sonlarında tıp tarihi yeniden doğmuştur. Çalışmanın amacı tıp tarihi öğretiminin önemini ve Türkiye'de tıp tarihi öğretiminin tarihsel sürecini ortaya koymaktır. Çalışma nitel araştırma deseninde tasarlanmış olup çalışmada doküman incelemesi ve betimsel içerik analizi kullanılmıştır. Tıp tarihi öğretimi dünyada olduğu gibi Türk tarihinde de XIX. yüzyıldan itibaren başlamıştır.

Metodoloji̇k Bi̇r Di̇ni̇ Yaklaşim Olarak Ehl-İ Hadi̇s

2020

Islam Mezhepleri’nin siniflandirilmasina iliskin birbirinden farkli bircok deneme yapilmistir. Farkli kriterlerden hareket edilmesi sebebiyle bir ekol farkli eserlerde farkli ekol catisi altinda ele alinabilmistir. Cogu zaman bu tasnif farkliliklari, cesitli degerlendirme sorunlarina da yol acar. Bu anlama sorunlari, cesitli algilama sorunlarini da beraberinde getirir. Bu arastirmada Akil–nakil uzerinden yapilan bir degerlendirme ile Ehl-i hadis olarak bilinen ekolun hangi ekolleri catisi altinda bulundurdugunu tespit etme cabasi gudulecektir.