Abdurrahmân es-Süheylî'nin Müfessir Kişiliği ve er-Ravzü'l-ünüf İsimli Eserinin (original) (raw)
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Rûyânî ve Bahru'l-Mezheb Adlı Eseri
Kahramanmaraş Sütçü İmam Üniversitesi İlahiyat Fakültesi Dergisi, 2021
Bu makale iThenticate programında taranmış ve intihal içermediği tespit edilmiştir.
Eskiyeni, 2022
The Sufis who accept Wahdat al-Wujūd (Unity of Being) consider Wujūd (being) to be identical with Wājib, and Wājib to be identical with Wujūd due to their belief that the nature of Wujūd and the nature of Wājib al-wujūd (Necessary Being) are the same. Therefore, the Sufis who adopted this doctrine resorted to various theoretical and juridical evidences as well those based on unweiling (kashf). Fundamental features of the nature of existence as follows: being not prioritized by non-existence because it is the opposite of non-existence, and never accepting non-existence, not relying on anything else for its existence, being simple, not having a substance or accident, being absolutely good (khayr al-mahz), not having the opposite or the same, are the main features that shape the general framework of the proofs for the which the neccessity of Being. Wājib, on the other hand, is absolutely simple, good par excellence, limiteless, eternal and is the most general. It also has no opposite or counterpart. These characteristics are the main elements which form the general framework of the evidences that prove Wajib’s existence. The founding texts of Wahdat al- Wujūd, which pay attention to these abovementioned points, include rational (aqlî) and textual (naqlî) proofs as well as those based on unweiling (kashf) that not only prove the necessity of Wujūd, but also prove that Wājib is nothing other than Wujūd. On the other hand, these same evidences are used to criticize Wahdat al- Wujūd. The opponents of Wahdat al-Wujūd also occasionally use rational and textual proofs as well as those based on unweiling. As a consequence, polemics have emerged between those who defend Wahdat al-Wujūd and those who reject it, eventually leading to a substantial literature which consists of independent studies, treatises and fatwas. The anonymous work entitled Al-Muthul al-aqliyya al-Aflātūniyya, which probably dates back to the 14th century, is a rather valuable study in this respect, since it is likely to be the first and the only attempt to examine the question of the identity of Wujūd and Wājib from an impartial point of view. In this article, we aimed to shed light on the debates concerning this identity by examining it within the context of Al-Muthul. The proofs of the necessity of existence mentioned in al-Muthul are founded on the essentiality (dhātiyya) of being necessary (wujūb) and the essentiality of existence (Wujūd). The article is divided into two main parts in this regard, in accordance with this general framework on which the work is based. The first part examines the evidences presented in al-Muthul about the reason for the necessity of existence and the objections to them. The second part discusses the arguments mentioned by al-Muthul’s author about why the Necessary One (al-Wājib) is also Existence (Wujūd), as well as, again, the objections raised against them. On the other hand, the impartial viewpoint of al-Muthul’s author necessarily generates counter-evidences about the necessity of existence, but the scope of the article is limited to the opinions of those who accept it. For this reason, the objections and counter-arguments to the necessity of existence discussed in al-Muthul have been excluded.
Kerküklü Mehmed Mihrî ve "el-Eserü'l-Celîl Fî Medh Alâ İsmâîl" Adlı Eseri
Littera Turca Journal of Turkish Language and Literature, 2016
Özet Osmanlı Devleti'nin son döneminde yaşamış olan Kerküklü Mehmed Mihrî, Arapça, Türkçe ve Farsça dillerinin yanı sıra Fransızca ve İngilizceyi de bilen ve bu dillerin gramerleri üzerine çeşitli eserler kaleme alan bir âlimdir. Mehmed Mihrî'nin eserlerinin büyük çoğunluğu gramer üzerine yazılmıştır. Bu durum, onun iyi bir dil eğitimi almış olduğunu göstermektedir. Mehmed Mihri, gramer haricinde belâgat konusu ile seyahatname türünde eserler de yazmıştır. Bu çalışmada onun belâgatle ilgili yazdığı el-Eserü'l-Celîl fî Medh Alâ İsmâîl adlı eseri üzerinde durulmuştur. Bazı kaynaklarda Fenn-i Bedî' ismiyle de kaydedilmiş olan bu eser, belâgatin bedî' konusuyla ilgili bazı sanatları ile bazı nazım şekillerini ele almaktadır. Nerede ve ne zaman basıldığı belli olmayan bu eser, müellifin mukaddimede bildirdiğine göre eserin harflerinin ebcet hesabına göre sayı değerleri toplandığında elde edilen H. 1291 yani M. 1874 yılında telif edilmiştir. Çalışmamızda Mehmed Mihrî'nin hayatı ve eserleri hakkında bilgi verildikten sonra yukarıda söz konusu edilen eserinin muhtevası özetlenmiştir. Eserin muhtevası özetlenirken müellifin eserde yer alan terimlere dairki tarifleri birebir alıntılanmış ve genellikle söz konusu terimlere misal getirilen şiirlerin kime ait olduğu veya bu şiirlerin hangi eserlerden alındığı belirtilmiştir. Eserde misal getirilen şiirlerin büyük çoğunluğu Mehmed Mihrî'ye aittir. Mehmed Mihrî'nin bu eserdeki şiirleri, Mısır hıdivi (valisi) İsmail Paşa'ya methiye olarak kaleme alınmıştır. Abstract Mehmed Mihrî, who lived during the last decades of Ottoman Empire, was a polyglot scholar speaking French and English as well as Arabic, Persian and Turkish. He penned several books about the grammatology of these languages. The majority of his studies are conducted on grammar, which demonstrates that he was well educated in languages and linguistics. Yet, apart from grammar, he also wrote travelogues and books about rhetoric. The present study deals with his book written about rhetoric, el-Eserü'l-Celîl fî Medh Alâ İsmâîl. This work, which is also referred as Fenn-i Bedi, addresses and discusses bedi of rhetoric and some types of verse. Although where and when this book was published remained unknown, the author of the book stated in his introduction that it was written in 1291 (that is 1874 according to Gregorian calendar) based on the assumption made in line with abjad by interpreting the number values of the letters and translating them into numbers. In this study, after relating some information about Mehmed Mihrî's biography and his works, the content of the aforementioned work is summarized. In the summary, the definitions of the terms by the author are quoted verbatim; the writers of the poems presented as exemplars for the definitions or their sources are specified. Most of the poems presented in the work are written by Mehmed Mihrî. His poems included in this work are penned as eulogies for İsmail Pasha, the governor of Egypt.
Abdülehad Nûrî-İ Si̇vasî Ve ‘Ri̇sâle Fî Deverâni̇’S-Sûfi̇yye’ Adli Eseri̇
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On altinci yuzyilda alevlenen ve Kadizâdeliler-Sivasiler veya medrese-tekke cekismesi seklinde anilan tartismalarda ele alinan konulardan biri de sufilerin zikir esnasinda donerek ve saga sola egilerek yaptiklari hareketlerdir. Dev(e)rân olarak adlandirilan bu uygulama uzerinde, tartismalarin yogun oldugu o donemde dev(e)rânin mesru oldugu veya haram oldugu yonunde bircok calisma kaleme alinmistir. Donemin hassas sartlari icerisinde kaleme alinan, ilmi ve vicdani tavriyla dikkat ceken onemli bir calisma da Halveti-Şemsi-Sivasi seyhi olan Abdulehad Nuri-i Sivasi’nin ‘ Risâle fi deverâni’s-sufiyye ’ adli calismasidir. Makalede, Nuri Efendi’nin adi gecen calismasi cercevesinde bir egitim metodu olarak dev(e)rânin mesruiyetine dair fikirleri incelenmistir. Kisaca Nuri Efendi’nin hayati, eserleri ve halifeleri uzerinde durulduktan sonra onun Risale’de takip ettigi metot, Risale’nin ozellikleri ve muellifin calismasini olustururken istifade ettigi kaynaklar uzerinde durulmustur. Calismani...
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Unequal circumstances and unfair living conditions make people leave their hometowns and move to developed ones with the hope of having a better future and reaching higher living standards. However, those who flee to other countries are not welcomed and even maltreated in some parts of the world. Especially in racist countries, immigrants suffer from different sorts of violence and even lose their lives out of racial hatred. In The White Family, Maggie Gee depicts the misery that foreign people face in England. Those who carry pure English blood disdain non-natives, especially black people, and they cannot endure their existence in their country, which leads some of the dark racist ones to insult or harass the immigrants. The author, inspired by a real-life event, conveys a family that despises the immigrants and the family's hardships due to their racist manners, which results in a separation of the members.
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Contributions of Tabakâtu’l-Mufessirîn Literature to Identification of Mufassir’s Personality - I: A Thematic and Methodological Study in the Context of Süyûtî’s Tabaqâtu’l-Mufassirîn Since its revelation, the interlocutors' efforts to understand the Qurʼān have taken place under the aus- pices of an authority. In the period of the Nuzūl, this authority was the Prophet (pbuh), while in later periods it was the people who were educated by the Prophet (pbuh). However, as we move away from the period of the Nuzūl, the question of what qualities the person to be consulted for understanding the Qurʼān should possess and who were the ones who possessed these qualities in history has always exis- ted. While the definition of the mufassir based on scientific acquisitions was made under the titles such as mā yanbaghī lil-mufassir, who were the mufassir in history began to be examined in the literature of ṭabāqāt in general and ṭabāqāt al-mufassirīn in particular. In addition to being the first known example of the genre, al-Suyūṭī’s (d. 911/1505) Ṭabāqāt al-mufassirīn, which is the subject of this study, is the first work to state that the identity of the mufassir should be dealt with under a separate title. Therefore, identifying the thematic and methodological principles adopted or adhered to in the work will make it easier to understand the structure of tabakât al-mufassirîn as a genre. In these works, which include a great deal of information about the people identified as mufassir, such as their dates of birth and death, their credentials, their acquisitions, and examples quoted from their sayings and poems, it is shown with the examples given that the mufassir, like every human being, is not independent from the social and cultural context to which he belongs. Accordingly, the relations of those who are referred to as mufassir with the social and cultural fabric in every environment they were involved in are conveyed within the framework of the information available to the author. Considering al-Suyūṭī's experience as the first author of the genre of tabakât al-mufassirîn and his experience as a biographer due to his other works on the subject of tabakât, it should be considered that this work reflects a certain experience, even for al-Suyûtî. However, since the work is incomplete in terms of its general structure, it also contains some problematic issues. This article will examine these problematic issues within the framework of al- Suyūṭī’s Ṭabāqāt al-mufassirīn.