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Religijne, społeczne i kulturowe funkcje meczetu

Author(s): Tomasz Stefaniuk / Language(s): Polish Issue: 16/2015

The primary function of every mosque is to provide adequate space for performing prayers, and in particular the congregational prayers – on Friday, holiday and others occasions. This does not mean, however, that the mosque should be understood solely as a Muslim “house of prayer”. This is, among others, because in Islam the religious practices do not limit themselves to prayer. Analysis of source texts of Islam, i.e.the Quran and Hadiths, as well as recognition of the development of a mosque in a historical perspective, shows that the mosque is not just a building, but a kind of “center of Islam", fully performing various functions. These are – besides religious purposes – pri-marily social, cultural, educational, representative and administrative functions.

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ELEMENTI ISLAMSKE KULTURE I TRADICIJE U PROZI BORE STANKOVIĆA

Author(s): Ružica Jovanović / Language(s): Serbian Issue: 2/2014

The prose and dramatic work of Bora Stanković (which is, regardless of the fact that the author is considered the originator of modern Serbian prose, realistic in its essence due to the distinct regionalism of its content) represents a source of information on the southern Serbian lifestyle, specifially that of Vranje. Recording this lifestyle in in his hometown at the moment of a sociohistorical turning point, Stanković writes about the conflct of old vs. new, lamenting, as is typical of realists, the passing of the old. Through a range of details from the lives of the citizens of Vranje (those of upper-class families, their servants, and the world of merchants and craftsmen), the author introduces us to an interlacing of two cultures and two ways of life. The influence of Turkish customs is inseparably connected with the life and people of Vranje. The love of Bora Stanković for his hometown enabled countless readers of his prose to become acquainted with those elements of Islamic culture that contributed to the richness of life in southern Serbia.

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Bilgi Ve Değer Bağlamında İslam Sosyolojisi’nin Mümkünlüğü Üzerine Bir Deneme

Author(s): Adem Palabıyık / Language(s): Turkish Issue: 36/2017

Muslims did not use to consider for a certain period of time the modernism concept that the West introduced and endeavored to give meaning. Within this period, the theoretical accumulation of the West progressed, and thereby the Muslim world faced critical problems in reaching knowledge due to certain matters. The Islamic world, which used to keep away from rationality and pragmatism at the discussions related to the origin of knowledge, put emphasis on the value context of these conceptualizations and developed its theories based on this concept. In result of this dialectic, it had an effort to establish an Islamic sociology vis-à-vis the West by underlining Islam. Also, by envisaging about the social construction model which is non-exclusive of values, it sought to make the Islamic sociology practical. Thus, this study embraces the discussions and proposals about the possibility of Islamic sociology between knowledge and value concepts.

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İlk Dönem Vehhâbî Düşüncesinde İçtihadın Konumu ve Fıkhî Bir Mezhebe Bağlılığın Manası

Author(s): Kerime Cesur Turhan / Language(s): Turkish Issue: 2/2017

The founder of Wahhabism, Muḥammad ibn ‘Abd al-Wahhāb (d. 1206/1792), is on the side of those who advocate that ijtihād’s gate is open. In his thought, the continuity of knowledge about the truth is based on the sustainability of ijtihād, and in every period, there have been mujtahids to interpret the nass in consistent with the issues. The later scholars have developed the thoughts related to ijtihād on this platform. Wahhābī thought does not describe madhhab as a systematic integrated approach. According to them, the madhhab is the ḥukm that were made within the discretion of mujtahids on the basis of nass on the issues open and free to ijtihād. With this approach, they have tried to explain what refers to the word of “Our madhhab is the one of Ahmad ibn Hanbal (d. 241/855)”. It has been suggested that this acknowledgment does not mean taqlīd that the words of madhhab imāms are replaced with the Qur’ān and Sunna just as some other members of madhhab do so. Either Muḥammad ibn ‘Abd al-Wahhāb or his disciples have based their own opinions of such as ijtihād, madhhab, taqlīd, ittibā and ikhtilāf upon the proofs that Ḥanbalī Madhhab, Ibn Taymiyya (d. 728/1328) and Ibn Qayyim (d. 751/1350) used. Our aim in this study is to determine how the issues regarding such as ijtihād,taqlīd, madhhab, ikhtilāf, etc. were examined in the primary sources that formed Wahhābī thought. In the early period Wahhābī sources, it is not possible to find definitions of Islamic law in technical terms. Topics have been dealt with within the framework of the answer to a problem/fatwā or a criticism. For this reason, our method will be based on reaching a conclusion about "The Status of Ijtihād in the Early Period of Wahhābī Thought and The Meaning of Commitment to a Madhhab on Fiqh." in the light of the opinions of the first period thinkers.Summary: The connection and similarity of the Wahhābī movement, which started in the Islamic world at a time close to the time when the reform ideas appeared, have been hesitantly welcomed for a few reasons. The fact that members of the Wahhābī movement are intolerant in terms of reform in people’s beliefs, and they use the concept of takfīr, are chief among these reasons. Another reason is that Muḥammad ibn ‘Abd al-Wahhāb (d. 1206/1792) does not accept any religious discipline and individual as an authority. The reactions and discourses developed by Wahhābī thinkers against the established practices of faith, ijtihād, taqlīd and denominationalism has brought many objections and criticism.The founder of Wahhabism, Muḥammad ibn ‘Abd al-Wahhāb, is on the side of those who advocate that ijtihād’s gate is open. In his thought, the continuity of knowledge about the truth is based on the sustainability of ijtihād, and in every period, there have been mujtahids to interpret the nass in consistent with the issues. According to him, in a number of controversial cases where no right path has been declared in the naṣṣ, all the efforts of a believer should be focused on understanding the command of God and his messenger and act accordingly. Muḥammad ibn ‘Abd al-Wahhāb does not seek the condition of being a mujtahid to understand the Qur’ān and the sunna. He therefore opposed those who claimed that it is imperative for non-mujtahids to taqlīd a madhhab to understand the provisions of religion. According to him, everybody who has the ability to understand the Qur’ān and the sunna must make ijtihād. Blind allegiance to man-made law against the teachings of God and the Qur’ān is a type of shirk (to attribute a partner to God). Fuqahā’ are human and not infallible. The ‘ulamā’ that followed also developed their thoughts about ijtihād and taqlīd on this ground.The Wahhābīs say that they do not completely reject the taqlīd of the ‘ulamā’, but what they do not accept is no one, except the absolute mujtahid, can perform ijtihād. Differentiating ittibā‘, which means accepting an opinion based on evidence, from taqlīd despite the evidence, the Wahhābī ‘ulamā’ have defined the criteria of issuing or accepting a fatwā as performing ijtihād and ittibā‘ to those who have evidence of the Qur’ān and the sunna, or to the remarks of the scholars who are eligible for the Qur’ān and the sunna.According to the Wahhābīs, neither ijtihād nor taqlīd on the issues of ‘aqā’id is permissible in religion. The individual must learn what God and His messenger commands and forbids in terms of ‘aqā’id and worshipping. Ibn ‘Abd al-Wahhāb accepts that taqlīd in furū‘ al-fiqh is permissible in absolutely necessary situations such as not being able to reach sources from various views, and not having the time to evaluate these sources.According to Muḥammad ibn ‘Abd al-Wahhāb, the notion that the dispute of ‘ulamā’ is a blessing is superstitious. According to him, the alliance and agreement of ‘ulamā’ is a deed, and their unity is a blessing. Despite this, the way to be followed in a matter of dispute is not in the madhhab views but the presentation of the matter in the Qur’ān and the sunna. Defining the field of dispute, Muḥammad ibn ‘Abd al-Wahhāb said that the predecessor and the successor disagreed in the matters of furū‘ al-fiqh that were not declared in the naṣṣ; and in such affairs, the duty of the believer is to investigate what is the covenant of God and His messenger, and to show respect for the ‘ulamā’ even if it is mistaken. However, according to him, showing respect to the ‘ulamā’ is not saying ‘’they know better than us’’ despite the presence of evidence in matters of dispute.Wahhābī thought does not describe madhhab as a systematic integrated approach. According to them, the madhhab is the ḥukm that were made within the discretion of mujtahids on the basis of naṣṣ on the issues open and free to ijtihād. With this approach, they have tried to explain what refers to the word of “Our madhhab is the one of Aḥmad ibn Ḥanbal (d. 241/855)” It has been suggested that this acknowledgment does not mean taqlīd that the words of madhhab imāms are replaced with the Qur’ān and the sunna just as some other members of madhhab do so. Muḥammad ibn ‘Abd al-Wahhāb and his followers emphasize in many places the movement is not a fifth and a new madhhab, they are members of the Ḥanbalī madhhab and they do not direct anyone to any organization in the form of fiqh, kalām, or ṣūfī. However, they say that madhhabs are not religion, and even if a new madhhab is aimed, this is not a problem. Although an emphasis of being part of the Ḥanbalī madhhab is made without sectarian fanaticism, it is stated that it is imperative to take the views of other madhhabs where the evidence is strong. With the emphasis of being part of the Ḥanbalī madhhab, they support their discourse of not being a new madhhab. However, the general description of the Ḥanbalī madhhab has a stricter approach regarding the way of accepting and using mental and transitional evidence than the other madhhabs. Accordingly, the Wahhābīs are described by a stricter version of the description.Muḥammad ibn ‘Abd al-Wahhāb used their methodology to arrive at judgments instead of taking the specific provisions of the madhhabs, and accepted the adoption of provisions and refused bigotry and the madhhabs are authorities almost equal to God. The Qur’ān, the sunna and ijmā‘(consensus) were accepted as the primary authorities and the four madhhabs were not denied as long as they were not contrary to majority of Muslim community. The Wahhābīs, who follow Ibn Taymiyya (d. 728/1328) on the matter of practicing according to a judgment of another madhhab in the presence of evidence, believe that changing a madhhab without any reason or for worldly reasons is not permissible in religion.Although the Wahhābīs do not display a clear attitude on denying madhhabs, they have developed a supra-madhhabs approach with the thoughts of direct access to the ḥukms and accepting the ḥukm of any madhhab as long as the ḥukm is in accordance with the evidence. As a matter of fact, one of the criticisms made in this respect is that they take the views from other madhhabs that suit them, and reject the others.The Wahhābī ‘ulamā’ of the first periods shaped their opinions on issues such as ijtihād, taqlīd, madhhab, ittibā‘, and ikhtilāf, based on the evidences used by the Ḥanbalī madhhab, Ibn Qayyim (d. 751/1350) and especially Ibn Taymiyya. For this reason, it is not possible to say that they have a thought system of their own. Taking this fact into consideration, it seems possible to collect the approach of the method of almost all Wahhābī thinkers in issues that are the subject of this article under three items. First, the necessity of those with strength and ability to perform ijtihād to understand religious provisions; second, solving issues of dispute based on the Qur’ān and the sunna; and third, the presence of evidence overruling any kind of madhhab view.

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Kur’ân Eğitiminde Manzûm Tecvid Geleneği: Cemzûrî ve Tuhfetü’l-Eṭfâl Adlı Manzûm Eseri

Author(s): Recep Koyuncu / Language(s): Turkish Issue: 3/2017

The first known work on tajwīd is written by Abu Muhammad Musa b. Ubeydillâh al-Khaqani (d. 325/937). Afterwards, the distinct authority in Qur’an recitation Ibn al-Jazarī (d. 833/1429) emerged with his work al-Muqaddimah. After Ibn al-Jazarī, we see the poetic work called Tuḥfat al-Aṭfâl by Sulaymān al-Jamzūrī (d. ?) which is widely studied for Qur’anic education (tajwīd) especially in the Arabian geography. This article deals with Tuḥfat al-Aṭfâl, a work despite authored in the 12th century, still holds its importance today. It was a poetical textbook regarding the education of the Qur’an in the Arab world and was memorized by students. The aim of this study is to examine this poetical text and also the commentary (Fath al-Aqfal) written by the author himself.Summary: Arabic letters as well as their articulation-places and features have been explored and examined by the Arab philologists and the scholars of the Qirāah. In consequence, before the tajwīd evolved into an independent Qur’ānic discipline, some topics of the tajwīd had taken their place in the literature of Arabic grammar and the Qirāah. The tajwīd evolved into an independent Qur’ānic discipline through the works composed by the Qur’ānic scholars who lived in the second half of the third century and the first half of the fourth century after Hijrah. A cursory glance at the tajwīd literature shows that some of these books were written in verse. The fact that the literature in verse helped the students study and even memorize the subjects of the tajwīd played an important role in composing such works in verse in the field.The earliest work produced in the field of the tajwīd is an in-verse book known as al-Qaṣidah al- Khāqāniyyah by Abū Muzāḥim Mūsā bin ‘Ubaydillāh al-Khāqānī (d. 325/937). Again, al-Muqaddimah, which was composed by one of the most authoritative scholars of the Qirāah, Ibn al-Jazarī (d. 833/1429), and has been one of the most frequently studied textbooks by the students of the tajwīd, is also a tajwīd textbook written in verse. As a continuation of such works, al-al-Jamzūrī’s Tuḥfat al-Aṭfāl, which was composed in the twelveth century after Hijrah and has been one of the most studied texts by the students in the Arab countries in modern times, is also important. This article is intended to examine the Tuḥfat al-Aṭfāl through the Fatḥ al-Aqfāl, a work that al-Jamzūrī himself composed as a commentary upon the former, investigating the significance and distinguishing features of the work.We do not have much biographical information about al-Jamzūrī, who was born in 1160 after Hijrah in Jamzūr, a town located four miles away from Ṭanṭa, Egypt. The exact date of his death is not known. However, in consideration of the Tuḥfat al-Aṭfāl’s date of composition 1198 after Hijrah, one can say that he passed away after that time. As a follower of the Shāfi‘ī school, al-Jamzūrī studied with a number of scholars, the most famous of whom is ‘Alī bin Aḥmad al-Mīhī, whose mention occurs in the Tuḥfat al-Aṭfāl. This scolar in turn studied with thousands of great scholars in Ṭanṭa.The following are some of al-Jamzūrī’s works which have come down to us and have been considered one of reference books in the field:Tuḥfat al-Aṭfāl bi Tajwīd al-Qur’ān: Al-Jamzūrī composed this book in verse in order to teach the children the subjects of the tajwīd that he studied with his teacher al-Mīhī.Fetḥ al-Aqfāl bi Sharḥi Tuḥfat al-Aṭfāl: This is his commentary on his own in-verse Tuḥfat al-Aṭfāl.Al-Fatḥ al-Raḥmānī Sharḥu Kanz al-Ma‘ānī bi Taḥrīri Ḥirz al-Amānī fī al-Qirāah. This is an annotation by our author on Kanz al-Ma‘ānī, which is a commentary by Jābarī (d. 732/1332) on the Ḥirz al-Amānī, known also as Lāmiyyah, a work in verse by Shāṭibī (d. 590/1194).Manẓūma fī Qirāati Warsh: This work analyzes the Azraq version of the Warsh narration, and is registered in the Cairo Dār al-Kutub al-Miṣriyyah Library, no 615.The first printed edition of the Tuḥfat al-Aṭfāl was done by Maṭba‘at al-Sharaf in 1308 after Hijra, in Egypt. The work, including its prologue and epilogue, consists of 10 chapters and 61 verses in totality. Our considerations about this work in verse by Sulaymān al-Jamzūrī are as the following:After saying the praise of God (ḥamdalah) and evoking mercy and peace upon the Prophet Muḥammad (ṣalwalah) in the epilogue, the book speaks briefly of its contents, which are in order: al-tanwīn or al-nūn al-sākinah, the states of al-mīm al-sākinah, “aliflām” and “lām al-fi‘l”, idghām al-mithlayn, idghām al-mutajānisayn, idghām al-mutaqāribayn, types and rulings of al-madd. On the other hand, the book does not include a discussion of the articulation-places and features of the letters. One may explain this as because the book targets as its readers the new beginner students of the Qur’ān and thus aims at providing a brief explanation of the tajwīd topics. The tajwīd literature gives priority to such topics as the definiton and importance of the tajwīd, merits of the recitation of the Qur’ān, and the articulation-places and features of the letters. This order is most likely to be formed in accordance with the systematic he took from his teacher whom he mentions at the beginning of the prologue.One may observe that the Tuḥfat al-Aṭfāl is an essential textbook for the new beginners of the Qur’ān studies in the contemporary Arab world. Again in this context, this book is important in that it is one of the books written in verse that have been studied and memorized with certification and authorization by the students of the Tajwīd and the Qirāah. Of similar books in verse, one can mention in order al-Shāṭibiyyah, Ṭayyibat al-Nashr, Muqaddimat al-Jazarī, and Tuḥfat al-Aṭfāl. What is interesting in this context is the fact that some of the commentaries on the Tuḥfat al-Aṭfāl are considered together with the Muqaddimat al-Jazarī, which has been studied more by the advanced students of the Qirāah. This shows the fact that both works in verse are quite important in the education of the Qur’ān.One can say that the Tuḥfat al-Aṭfāl adopts a brief, clear and easy-going style in explaning the topics, a fact which contributed to the easily memorization of the text. As a result, this text is widely studied and memorized in the Arab countries. One should state that the work is successful in terms of language, style and rhyme. This adds a phonetical beauty to the work. In conclusion, this is an important work in the in-verse literature of the tajwīd in that it briefly and clearly discusses an important part, if not all, of the subjects of the tajwīd.

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Kummî Tefsirinde Kur’ân’ın Metni Konusundaki Tahrif İddialarının İncelenmesi

Author(s): Nesrişah Saylan / Language(s): Turkish Issue: 3/2017

In this study, the distortion of claims on the text of the Qur’ān in Tafsīr al-Qummī which is one of the main sources of Shī‘a has been investigated. al-Qummī, the first scholar of the Shi’ite scholars, claims that in the account of the commentary are distorted in the text of the Qur’ān with various subtitles, such as the verses that are in the land of Allah's descendants and distorted verses. While interpreting the verses, he discloses this claim in detail and sometimes gives the correct shapes of the revelations as the difference of interpretation, sometimes based on the narrations, and sometimes in the way of reading the verse. In this study, the verses alleged to be literally distorted in his commentary have been determined and this claim has been compared with other commentaries. The purpose of the article in this context is; in the case of al-Qummī exegesis, it is the examination of the verses allegedly distorted in the Qur’ān and the determination of the Shī‘ī commentators based on the doctrine of sects by changing the text of the Qur’ān.Summary: The Glorious Qur’ān, by almight Allah, it is a divine book that has been revealed to Muhammad (pbuh) through Gabriel. It has been preserved from all kinds of changing, transmutation and distortion, since the day the Qur’ān was revealed. “إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ” “We have, without doubt, sent down the message; and we will assuredly guard it (from corruption)”. This verse is the greatest proof that the Holy Qur’ān is under protection, and it has not been distorted or will not.Distortion (falsification) is the change of the sacred texts by adding or subtracting the original text, arbitrarily changing the meaning, or misinterpreting the actual text. This term is often used to describe Jews’ and Christians’ deliberately changing or misinterpreting their own sacred texts. However, this term is also used by the a few scholars of the Shī‘as Imamiyya sect for the Qur’ān. There are two schools who claims the distortion of the Qur’ān within the Imamiyya Shī‘ah. The first is the Akhbāris who claim that the Qur’ān has been distorted; and the second is the Usūlites who oppose this claim. Those who have Akhbārī thoughts do not only interpret the verses according to their sectarian teachings but go further and claim that these teachings are included in the text of the Qur’ān. As a matter of fact, one of those who have this idea is al-Qummī. The full name of al-Qummī, the first scholar of the Shi’ite scholars, is Abu’l-Hasan ‘Alī b. İbrāhīm b. Hāshim. It is mentioned that al-Qummī, who had no information about the date of his birth in the sources, died in 329 Hijri. He has written books in almost all of science such as Tafsīr, Hadith, Fiqh and History. Among the the books of al-Qummi, only the book he wrote in the field of commentary has reached the present day. Shī‘a accepts this commentary as the main source. This work, which is classified under the category of tafsīr bil riwayah (narration commentary), is regarded as tafsīr bil dirayah (acumen commentator) because he gives weight to his own opinions. al-Qummī, by trying to make the Qur’ān as book thats only support ʿAlī and his descendants, reflecting a complete ideology in the form of representation of political tafsīr in Shī‘a. It is seen in the issues mentioned in the preface of his tafsīr that he used the method that supports this ideology. As a matter of fact that al-Qummī in the preface attempt to explain the doctrines of the sect such as the imāmate, prophecy and the seized of Ahl al-bayt rigt of caliphate in the context of the verses that are different from that which Allah has revealed, distorted verses and taqdim and ta’khir verses in the Qur’ān text. Briefly, al-Qummī in the preface to of his tafsīr gives examples of some verses that are literally distorted, and explains these distortations in detail when interpreting the verses in question.al-Qummī gives in the “distorted verses” section that there are deficiencies in some of the verses and claims that the verse is revealed in this way by adding words that are not actually found in the verse. According to al-Qummī, one of the words extracted from the text of the Qur’ān is “‘Alī” that version of this words in Arabic is “علي”. These words are usually in the verses as “فى علي” means that “about ‘Alī”, “فى ولاية علي” “guardian of ‘Alī”, “فى حق علي” “about ‘Alī’s right”. According to al-Qummī, another expression derived from the Qur’ānic text is “آل محمد” means that “family of Muhammad”. He sometimes bases his claim on the narrations that the verses revealed in that way and sometimes verse recitated in that way among different recitations. al-Qummī says that some of the verses have been revealed as such by by adding various phrases to verses besides “فى علي” means that “about ‘Alī” and “آل محمد” “family of Muhammad”. Some of these words that added to verses are mentioned as the different style of recitation in other sources. In the other words this differentiate is related with how you are recitating. al-Qummī, another classification which he refers to regarding the allegation of distorting, is that some verses are different from those revealed. He gives examples of this issue in various forms. He sometimes claims that when someone reads a verse he interrupt the recitation by saying that “the verse has been revealed in this way” base on the narrations; sometimes saying that the verse is revealed differently by indicating the verse is not appropriate in terms of meaning and sometimes without making any axplenation claims that how the verse revealed. al-Qummī’s another distortion claim is that taqdim and ta’khir among the words constitute the verse. al-Qummī says that the verse is different from the one that was actually revealed, after he stated that it was taqdim and ta’khir among the words mentioned in the verses.al-Qummī proves the allegations of distortion on the text of the Qur’ān in various ways. One of the ways he follows in this context is that giving the expressions like “هكذا نزلت”/ “the verse was revealed in this way”, and “نزل جبرائيل بهذه الآية هكذا” “Gabriel sent down the verse in this way” by changing the the different kind of revealing of those verses. The second way al-Qummī follows is that mentioning the verse different from the fact that it is by changing the its originality. The third way he follows is that mentioning added words as the different kind of the recitation. However, al-Qummī did not use this method that much. Indeed, while Shī‘ī tafsīrs mention this kind of expressions as a different kind of recitation, al-Qummī mentions them as a different kind of revealing in his claim.Most of the verses alleged to have been distorted in the al-Qummī’s tafsīr are relate to the teachings of the Shī‘a sect. In this context, al-Qummī uses various expressions while explaining his claim that some verses in the Qur’ān has been distorted. By adding ‘Alī phrase, claims that “فمحى اسمه من هذا الموضع”/ “His name has deleted from this place”, and by adding “آل محمد”/ “Muhammad’s family”, claims that “فأسقطوا آل محمد من الكتاب”/ “Muhammad’s family has been reduced from the book”. Sometimes, making some changes on words such as changing the structure of the term “أمة”/ “ummah” as “أئمة” /“Imāmiyya”. Under the influence of the ideology of Shī‘a, al-Qummī assertes that Shī‘ah teachings such as prophethood, and Imāmiyya are not just Qur’ānic interpretations but rather are Qur’ānic teachings by adding words to the text of the Qur’ān and making some changes in the construction of the Qur’ān.

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Bir İntihal Örneği Olarak Hafız Yahya Hilmi Kastamonî’nin Misbâhu’l-İhvân li Taharrî Âyâti’l-Kur’ân Adlı Eseri

Author(s): İskender Şahin / Language(s): Turkish Issue: 3/2017

Indexes are among the important resources for studies on the Qur'ān. Owing to such works, it is possible to find easily whether a word belong to Qur'ān and in which verses or how it is used. Such works of arts, whose early examples are given by Muslim scientists, later written by orientalists and thus gave its first work of art with the help of a German Orientalist Gustavus Flügel. His accommodation of Qur'ān index blazed a trail in this field and later, it became a resource to those work written by Muslims. Yahya Hilmi Kastamonī who was one of the late Ottoman Era scholar never mentioned from Flügel and his work in his work named Misbāh al-Ihvān. In this article, after introduction of the work of these two authors, two works are compared in terms of obvious mistakes. The aim is to determine whether the work of Kastamonī is original or not.Summary: The scope of this work consists of the comparison of two "index" type of works. It's obvious that indexes are the most essential source in the Qur'ān based researches. The aim of these kinds of works is both to enable researchers to reach verses of the Qur'ān and to show those concepts where and how it is displayed in the Qur'ān. Thus, both effort and time loss will be prevented. Together with knowing that the first Qur'an indexes were prepared by Muslim authors, it's not clear which one is the first. The work called Tertību zībā by Ottoman theologian Muhammed al-Vardarī is considered as one of the first indexes in the field. The author organised this work by putting the very first words of verses of the Qur'ān in an alphabetic order in Turkish so as to reach the intended verse of the Qur’ān easily. The efforts for writing indexes continued later on, by taking his work as an example, the number has extended hastily with writing other works up to now.On the other hand; besides Muslims, we can see that the orientalists has involved in carrying out index preparations. For the first time, Gustavus Flügel wrote a Qur'ān index, originally named as Concordanticae Corani Arabicae, and named as Nücūm al furkān fī atrāf al-Qur'ān in Arabic so that Muslims may benefit from it. It's obvious that Flügel's work which was prepared orienting to find Qur'ānic words has influenced Muslim index authors. After Concordanticae Corani Arabicae written, the number of the works alike in Islamic world has extended vastly.One of such works is the work of art of Kastamonī Yahiya Hilmi's Misbāh al-ihvān li tahharī āyāt al-Qur'ān written in 1322/1906. Although in those works which was written after Flügel's index, the authors credited Flügel and his Concordanticae Corani Arabicae, Kastamonī, being the topic of the article in this work as well, didn't credit him and his index. The situation grasped our attention and caused us to focus on these two works.On this point, Concordanticae Corani Arabicae pioneering in index writing and Misbāh al-ihvān carefully investigated and later compared to one another. In the next step, the aspects that both index have in common and different have been tried to detect. Thus, the originality of Kastamonī's work was questioned.Flügel made undeniable errors on the point of detecting the origin of 39 words while sorting out words of the Qur'ān alphabetically. These errors he made clears outs obviously the authors being incapable of Arabic grammar and not having a grasp of the meaning of the Qur'ānic words. Another failure Flügel made was despite arranging words in a letter order, in some places he didn't pay attention. Besides, the verse of the Qur'ān numbers doesn't fit with those numbers Muslims take as a basis from copy of the Qur'ān we have today.Kastamonī, whose life we don't have any information, made mistakes in detecting 39 origins of the words in the Qur'ān in his index just like Flügel. Besides, the numbers he gave to the verses of Quran and the ones in the copy of the Qur'ān that Muslims use doesn't correspond. Another mistake Kastamonī made in Misbāh is despite putting words in an alphabetic order, he didn't pay attention in some places.Like this, the data received from investigation of both authors compared to one another and eventually some results came across. According to this, it's clearly seen that the error Kastamonī and Flügel made upon detecting the origin of the 39 words are the same. On the other hand, the numbers both author gave to verses of the Qur'ān in their works correspond with one another. Also, Kastamonī repeated the same errors Flügel did in the alphabetical order of the words. As a result of all the comparisons, it's detected that Misbāh al-ihvān is the same of Concordanticae Corani Arabicae. This similarity is not a mere coincidence. As it's understood from the result, Kastamonī plagiarised Flügel's index and wrote it by crediting himself.Continuity and depending on sources is a very important aspect on academic studies. To do that, all academic works must be based on previous efforts. For any reason, if this doesn't happen, works lose their scientific base and became unreliable. As a result, scientific ethic will be neglected and violated and so the field of study will be in harm's way. The major reason that prevents obeying those codes, which creates the orient of academic study, of continuity and reliability is the academic theft called plagiarism. Plagiarism which is defined as showing ones thoughts, works and writings as his/her own without giving proper credit to source in any portion by another author is an enormous ethic problem. The activity of interchanging an author work which was put together with great effort without giving any proper credit is the further step of the plagiarism. It's clearly understood that Kastamonī has fallen the same mistake. At the end of research, it's revealed that Kastamonī didn't compile a work of art. However, he deceived the scientific community by taking the work at issue to himself in his preliminary and disdain the ethical rules in academic studies.As a result, this study aims to raise an awareness upon the necessity of reading the works that resembles one another by comparing right or wrong sides when evaluating those works. if this is done, the originality of works, their relationship, similarities and differences will both be seen clearly and be evaluated wholesomely.

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Kur’an’da Tekebbür Ehlinin Özellikleri

Author(s): Ahmet Özdemir / Language(s): Turkish Issue: 3/2017

Human has been sent to the world for exam. The criterion for success in this exam can live according to the Qur’ān and the Sunnah. Therefore, people are in need of guidance of these two resources. The purpose of the Qur’ān is to guide people. God emphasizes the positive and negative human character in the Qur’ān. By giving examples from the past, they have made them concrete in the eyes of people. He warns people in this subject by letting them know that the good will go to heaven and the evil will go to hell. One of the bad examples is arrogant. In this article, we have dealt the characteristics subject of arrogant in the Qur’ān. In this context, we have demonstrated how they have a personality of the person. In addition, the attitude they have displayed against God we have examined. We saw that they have an unbeliever and rebellious personality. At the same time, we saw they were hostile to all the prophets who were sent and the revelation they brought. We also discussed their position against other people who are not like themselves. We've found that they see weak people in society as small. They do not want to share the instruments they have. As a result of these behaviours, we have shown the treatment that they will face in the hereafter.Summary: In the Qur’ān, we see the positive and negative aspects of human characteristics. God explains which features these people possess. By giving examples from the past, he has made these things tangible in the eyes of people. In the Qur’ān, those who have positive characters are praised, while those who have negative characters are dismissed.The arrogance, one of the negative characters, is explained in the Qur’ān. These are mostly prominent people in the society. These people exploit the other people at the same time. Every prophet struggled with these people. These people resisted with all their might in order that the prophets would not succeed. Their hostility to the prophets has reached unimaginable proportions. Every prophet has struggled with one or more arrogant in his own time. A Pharaoh against whom prophet Moses struggled is one of them. Another example is Nimrod who does not know the limits of his hostility against prophet Abraham and throws him to the fire. Abū Jahl and Abū Lahab who tortured prophet Muhammad and his companions, are other examples.In the Qur’ān, we see that some of the characteristics of the arrogant are explained. It is possible to handle the characteristics of these people in two categories. The first one of these is that they do not accept a superior being above themselves. In this context, it is seen that they deny the existence of God. Moreover, it is obvious that they have many things in see equal with him. Therefore, they have a rebellious attitude toward God. The second is their attitude towards other people. Especially, they show arrogant behaviour against weak people in society. They think that they are in a privileged position from others. Therefore, they look down on others, and they hold in disrespect.It is known that they have a negative attitude in connection with the belief of God. They have a lack of disbelief not only God but also against his teachings. For example, they do not believe in the Afterlife which will come after this world. As a result of this, they do not accept the prophets he sent us. Whereas, he trusts the prophets before their prophecies. The reason of their hostility to them is that they are sent by God. Because the laws brought by the prophets removed the inequality from society. It intended to provide the justice among people. When they accept this invitation, they will not have any difference from other people.As long as they do not accept the prophets, it is not expected to accept the Qur’ānic verses they bring. Of course, it is not possible to worship a God they do not accept. At the same time, they accept other gods apart from God. There is a worldly benefit in accepting other deities. This consolidates their authorities on the weak part of the society. That is to prevent them from using a spiritual force to rebel against them. Because they will not be willing to share their possibilities with them. It is clearly given in the Qur’ān that shirk is an unforgivable sin. With evidences, it is explained why God cannot have a partner. But they will not accept any evidence that is offered to them. The only criterion for them is their own thinking.It is mentioned in the Qur’ān that arrogant has also a negative attitude towards the weak part of the society. While presenting this attitude, they act together with the elders of the community who are in the same position as themselves. They make friendship with those who have the same position as themselves. They cannot stand being in the same environment with other people. So, they create a great power. By behaving in this way, they show more oppressive attitude towards the weak part of the society. As a result, they act together against each power. As a result, there is a degree of difference between them and the weak part of the society. They try to make sovereign the caste system dominant in society.They see themselves as privileged from other people who are not wealthy. They do not let other people benefit from the possibilities they have. They do not have the thought of doing a favour. Moreover, they make efforts to prevent others from doing a favour to others. That is, they do not let the formation of a society in which co-operation is dominant. They prevent the favours that are wanted to be done. From time to time, it can be seen that they do a little favour. They do not stay back from showing off the small favours they have done to get something in the World.These people who have a negative personality, cannot accept any suggestions and advice that can be made to them. For this reason, they do not want to take orders from any authority. They just know this world as a life. Therefore, they have made all their investments for this World. They live a life without caring about other people. A life like this will not be accepted by the God. For this reason, they are not loved by God. It cannot be said that they are loved by other people as well too much.It is certain that the result of their behaviours will be negative. In the Afterlife, they will regret what they have done in the world. But these regrets will not benefit them. In the Afterlife, their possibilities when they have in the world will not also benefit them. Whereas, they thought that the opportunities they had in the world would save them in the Afterlife. Because they believed that they would do whatever they want in the Afterlife like they did in the world. They made a fun of the prophets by asking when you would bring us punishment. They are going to suffer a hurt punishment there. This punishment that they will be exposed to will be infinite. Those who seem friendly to them in this world will leave themselves alone in the Afterlife.In this article, we have dealt with the characteristics of the arrogant in the Qur’ān. We have focused on their character constructions. We searched the reasons behind their behaviours. We gave enough information about them. In order to make it clearer, we give examples from our daily life to make it more understandable. We have emphasized how having an arrogant structure will isolate the person both in this world and in the Hereafter.

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Din ile İlişkisi Bağlamında Fıtratın Mahiyeti

Author(s): Adil Bor / Language(s): Turkish Issue: 3/2017

The thought of the Qurʾān consists of certain concepts. The concept of “fiṭrah” that expresses the physical and spiritual side of the people, is one of crucial concepts which stands for the conseption of the Qurʾān. Therefore this concept has become the one drawing attention of scholars from the earlies. Usually, the concept of “fiṭrah” is interpreted as the religion of Islam and the initial creation or the human potentiality of acception a religion and whether they can change or not. In this context, it has been established a connection between the “word of khalqullah” in the Surah of Rūm and the same word in the Surah of Nisā. In this study, the essence of “fiṭrah” will be examined and the basic elements of “fiṭrah” will be focused on. Also, whether wisdom, affection, love, and ugliness are among the basic components of fiṭrah or not, will be discussed. In addition, whether there is any connection between the verse of “fiṭrah” and the words of “tabdīl” and “taġyīr” will be investigated.Summary: The Qur’ānic view of human (insān) has been set forth with certain concepts. According to our understanding, there is a strong relation between the Qurʾānic definition of human and the terms of tafsīr and ta’wīl. If the Qur’ānic view of human is put forth correctly, then the explanation and interpretation of the Qurʾān will also be more accurate. Therefore, we think that there is an important link between the characteristic of Qurʾānic view of human and the ta’wīl of naṣṣ (text). For this reason, we have based our study on the term, fiṭrah which explains the nature of human beings and the context of this term in the Qur’ān. In this regard we have tried to take into account in our comments the consistency through the mention of the term of fiṭrah that comes in the 30th verse of the surah al-Rūm with the relation to other verses. Main focus of the study is to see whether the essential aspects of human nature (fiṭrah) is in correlation with compassion, mental potentiality, power to produce, seeking for truth, wanting to do good and avoiding bad deeds.In the etymological dictionaries of Arabic language and in tafsir books the term of fiṭrah has been explained in various meanings such as “religion of Islam”, “unity of God”, “the first creation of human beings”, “mental capability”, “ability to accept the truth”, “initial agreement”, “pre-eternity of human destiny”, “inborn creed”, “tattoing”, “plucking females hairs” and “to geld animals”. The verse of “la tabdīla li khalqillāh” (There is no change for the creation of Allah) is explained that there should not be changed things and qualities which are parts of the nature of human being (fiṭrah). The verse of "I am going to command humans and they are going to change God's creation" (al-Nisā 4/119) is associated with above mentioned fiṭrah verses. In this context neglecting to worship to Allah and taking means through other idols that are worshiped, sacrificing in the name of idols, replacing religious motives with other motives, denial of creed, making permissible acts impermissible or impermissible acts permissible, females plucking their hair, etc., have been interpreted as changing Allah’s creation (khalqullāh). However, we do not think that the interpretation of nature that is mentioned in the verse regarding the replacement of Allah’s creation has no relation with the replacement of Allah’s creation which occurs in Surah al-Nisā. Because changing khalqullāh in al-Nisā is not to change fiṭrah which is accepted same as religion and there is no relation between two issues.The mention of nature along with the concept of religion comes to show the value of Islam is in accordance with human nature. Yet when the Qurʾān is interpreted in the correct manner, a better understanding of the human nature will be seen. The samples and types of i’rāb regarding the link between the terms of fiṭrah (nature) and dīn (religion) show that there is also a strong relation between religion and human nature. This shows that religion entails all the values and qualities that human nature contains.In the context of the Qurʾān, the term of fiṭrah consists of spiritual qualities, such as reflection, love, desire to find the truth, inclination to good deeds, avoiding bad deeds, creativity and worship rather than physiological qualities such as the desire to eat and drink, need of shelter and sexuality. These are core foundations of human nature which cannot be changed. However, these natural qualities can be lead the opposite direction. This is the reason why there is frequent mention of natures spiritual qualities in the Qurʾān. However, if the Qurʾān and the Sunnah are falsely interpreted, the core qualities of nature will be understood incorrectly which may not be a prototypical that the Qurʾān aims.The Qurʾān frequently makes mention and condemns those that do not use their logic, which comes to show the importance of nature. In order for the other nature qualities to be functional, first the logic must be functional. Likewise, since early ages people try to understand the objects in their environment and start to question them is again natures manifestation. The past and today's philosophical movements, scientific research and as a result the information and findings derived from them is a result of human nature. One of the main components of nature is the belief of the unity of God and acknowledging that the creator is Allah therefore comprehending that He is only worthy of worship. Thus, this belief provides the mental and emotional integrity of person. In times of difficulty, through the natural instinct people show towards the Creator is an act of the reaction shown which is coursed by natural creed properties.It should be said that another important natural human quality is love and affection. As the Qurʾān has expressed that human being is created from "alaq" (blood clot) also comes to the meaning of compassion. It is the human’s natural instinct to incline to those that he has compassion for. Once this inclination is made stronger the compassion turns into love. Desiring good or evil is also part of human nature as these two opponents are in men’s structure. Men being virtuous comes from choosing the good. Another important feature of human nature is desiring those that are aesthetically beautiful and disliking those that are aesthetically ugly. Men does not only desire those that are aesthetically beautiful but rather those that are spiritually attractive such as knowledge, modesty and bravery. It dislikes ignorance, lies and other bad qualities. Qurʾān’s phonetic structure can be counted as a proof to this. One of human’s natural instinct is to create and constantly update information. The word "khalq” (create) is used commonly to bring anything to existence when it was absent totally, therefore this is used for mankind as a metaphor.As a result, it is possible to say that the most important human instinct qualities are reason, the ability of accepting of the unity of God, compassion, human and divine love, creativity, evoking good deeds, avoiding evil, valuing those that are ecstatically nice and avoiding those that are ugly. The different meanings and definitions of fiṭrah in tafsīr books and dictionaries such as dīn (religion), pre-eternity of human destiny, initial agreement, and to geld animals are not the essential aspects of fiṭrah but the manifestations of the basic elements.

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Az iszlám és a nyugat viszonya a „muszlim Luther Márton” gondolkozásában. Abdel-Karím Szorús főbb nézetei vallásról és demokráciáról

Author(s): Máté Szakáli / Language(s): Hungarian Issue: 2/2017

Religious, cultural, social, economic and political interaction between Islam and the West, at different levels and in various forms, is a centuries old phenomenon. In the 21st century, the interactions are no less intense and relevant, shaping further the pattern of the Islam-West puzzle. However, in the post- September 11 context the discourse is increasingly framed in terms of an “us and them” issue. This paper analyzes the main thoughts of Abdolkarim Soroush (1945-), a leading, controversial and infl uential Muslim scholar from Iran on the relations between Islam and the West. After a brief overview of his life, Soroush’s essential claims will be analyzed in a broader context regarding the „us and them” discourse, and the relationship between religion and politics; in a narrower aspect regarding the concept of West-toxication. The aim of this paper is to show how this scholar, who is often dubbed by both supporters and critics the “Martin Luther of Islam”, frames the problem.

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“AYINTÂBÎ’NİN TERCÜME-İ TİBYÂN TEFSİRİNİN MUHTEVA VE METOD BAKIMINDAN DEĞERLENDİRİLMESİ” BAŞLIKLI MAKALENİN ELEŞTİRİSİ

Author(s): İhsan Kahveci / Language(s): Turkish Issue: 32/2015

This study critically evaluate the article written on the Qur'an's first printed Turkish translation and interpretation, namely Mehmed Efendi’s Tarjama-i Tibyân, Tefsîr-i Tibyan, Tarjama-i Tefsîri Tibyân. For this purpose, the study evaluates the above mentioned article in terms of content, style, use of scientific sources and references. Since the article is published in a scientific peerreviewed journal, the author is expected to be attentive in all these points and to comply with the ethical requirements. In addition, the evaluation concludes that, as the author strongly indicated, Mehmed Efendi’s work is not the translation of the work by Hıdr al-Azdî, namely alTibyan fî Tafsir al-Qur'an. But to interpret Tarjama-i Tibyân as "Translation of Explanations" is misleading, instead the use of "Translation and Interpretation of the Qur’an" would be more accurate understanding and interpretation.

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EVÂİLÜ’L‐MAKÂLÂT ADLI ESERİ BAĞLAMINDA ŞEYH MÜFÎD’İN İMAMET ANLAYIŞI

Author(s): Habib Kartaloğlu / Language(s): Turkish Issue: 31/2015

Shaikh al-Mufid, who owe’s his success mainly to the Buwayhi authority, is a key figure in the formation of speculative Shi’i theology. In his works, he tried to establish the creed on the basis of reasoning rather than literal understanding (Akhbari). In his work, Awa’il al-maqâlât, he followed this principal and analyzed his personal views in detail. On the problem of imamate which is the main theme of his works, he not only relied on traditions (akhbar) transmitted from the imams but also used rational methods.

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İNSAN BENLİĞİNİN ARINMASI

Author(s): Tuncay Aksöz / Language(s): Turkish Issue: 31/2015

In this study I am trying to explain the mistic dimension of Islam – sufism- and its psychological features with purification of self. Although the concept of self doesn’t exactly match with the sufi concept: nefs. Nefs has got a side related with the self. By giving the reasons, processes and targets of purification, I am trying to explain self transformation with prufication. Because Purification is not only a mystic process but also a psychological process. Here I am trying to evaluate the process of purification by explaining the psychological dimension of repentation, contemplation, ascetism and renunciation, invocation, retreat, selfcriticism, selfobservation.

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HADİSİN TASHÎHİNDE SENED VE METNİN SIHHAT İLİŞKİSİNE İLLET VE ŞÂZ BAĞLAMINDA METODOLOJİK BİR YAKLAŞIM

Author(s): Sezai ENGİN / Language(s): Turkish Issue: 31/2015

Defining the authenticity of hadith, it can be talked about different approaches directed towards the authenticity relationship between sanad and text which are two elements of the hadith. In terms of the narration sciences the most remarkable of these approaches is the authenticity of sanad that would not require the authenticity of the hadith as a whole. Accordingly, even if the sanad is authentic, situations such as defects and outlandish contents that can be located in the text of hadith, has damaged the authenticity of hadith. However, existing more defects in sanad’s and losting every outlandish content on authenticity mentioned in the definition of authentic hadith in hadith methodolgy has complicated basing on the text in the determination of authenticity. So the discourse “sanad’s authenticity is not required the text’s authenticity’’, shown as the rule of the hadith methodology and its emergence in terms of hadith methodology and its development and reflections in the historical process are important. In this study would be discussed the integrity or separation of authenticity of sanad and text in critical of authentic hadith by analyzing and determining together with focusing on hadith methodology in context of hidden and outlandish content.

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OSMANLIDA HUZUR DERSİ ÖRNEKLERİ TAHLİL ve TENKİTLİ TEFSİR METNİ NEŞİRLERİ II

Author(s): Aydın Temizer / Language(s): Turkish Issue: 31/2015

The lessons, which have been performed in Ramadan in the presence of the Ottoman sultans on the exegesis of the Quran, called Lessons of Huzur-i Humaayuun. One of the good examples of these lessons was the commentary on the 35th and 36th verses of Sura al-A‘raf, which presented by al-Hajj Umar Lutfi Efendi in the presence of the Sultan Abdul-Hamid, the Second, in the month of Ramadan in 1294 AH. After the presentation, thirty-two questions were directed to Umar Lutfi Efendi, and nearly all of these questions were related to the nature of Arabic language.

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Allah: Zât ve Sıfât İlişkisi Problemi

Author(s): Nader El-Bizri / Language(s): Turkish Issue: 36/2017

The Cambridge Companion to Classical Islamic Theology (Cambridge: Cambridge University Press, 2008, s. 121-141.)

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ХАНЕФИЈСКИ ФИКХ И МОДЕРНА СРПСКА ПРАВНА ИСТОРИЈА

Author(s): Miroljub Jevtić / Language(s): Serbian Issue: 2/2007

The state operates through its legal order. It is the legal order that reflects the nature of each and every state. In this regard, the nature of the state and its authorities in Serbia during the Osmanli reign were the reflection of the then existing laws and legal order. If one accepts this assumption, then we also have to admit that in its nature, the Osmanli state on Serbian soil at that time had the basic goal to realize the Islamic doctrine. All the legal acts passed by the Istanbul administration to ensure normal functioning of this state had the Islamic character. As most of those acts had been created long before the birth of the Osmanli state, they cannot be called Osmanli: these acts were not Osmanli by their origin or their essence. It is especially important to stress out that the intention behind them was not to maintain the Turkish national idea, as it was suggested by much of the historical synthesis concerning this period, but to secure the triumph of Islam. Therefore, the best name for the laws and regulations promulgated by the Istanbul administration during the Osmanli reign in Serbia would be the Islamic-Osmanli law. It should be called Islamic, because the largest part of this law is older than the Osmanli state, and its main goal was to secure the triumph of Islam. It should be called Osmanli, because it was implemented by the Osmanli dynasty at the territories governed by it.

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OSOBE KOJE ĆE DOBITI DVOSTRUKU NAGRADU

Author(s): Fuad Sedić / Language(s): Bosnian Issue: 8/2016

Every day a believer does and performs that what he was commanded and turns away from what is forbidden, because he longs for Allah's pleasure and Jannah. A part of Allah's mercy to His slaves is that deeds are multi-valued in Islam, so some deeds are rewarded ten times, some of them seventy times, and a prize for some deeds is known only to Allah. This work aims to highlight the specificity of individual deeds and their doers who will be doubly rewarded, according to the texts from the Qur'an and Hadith. Among these people are the followers of earlier heavenly Books who believe in Muhammad's, peace be upon him, mission; Muhammad's wives/ The Mothers of Believers; those who seek knowledge; reciter of the Qur'an that recites it with difficulty; one carefully listens to the Friday sermon (Khutba); the worshiper who prays on the left side of the mosque; the one who leads the congregation and Muezzins; the one who prayed with Tayammum, and repeats his Salah when he finds water, and others that are mentioned in the paper. It is necessary to mention what the most famous commentators of the Quran said about the verses which deal with this subject, such as Ibn Kathir, alQurtubi and others, as well as to benefit from the most famous commentaries of Hadith collections, and scholars who have written on this subject, such as Imam Suyuti and others.

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KIRAETI / ČITANJA KUR'ANA (QIRA'AT QUR'ANIYYA)

Author(s): Rifet Šahinović / Language(s): Bosnian Issue: 8/2016

Muhammad Asad (Leopold Weiss, 1900-1990.), a revert to Islam, is one of the many thinkers which greatly influenced Western Muslims opinion during the second half of the XX century. Among others, the most important Asad’s work is a translation and commentary of the Qur'an in English entitled ‘The Message of the Qur'an’. In the first part of this work we deal with the question of importance of knowledge of Qira’at in Islamic sciences. Another part of our work illustrates Asad’s reliance on Qira’at in his translating solutions of Qur'anic verses.

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Around the Bloc: Bigamous Kyrgyz Cleric Is Unrepentant

Author(s): TOL TOL / Language(s): English Issue: 12/05/2017

The popular ex-mufti insists that polygamy is tradition, sparking a debate on the role of Islam in the officially secular state.

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