Analiza dyskursu wybranych publikacji internetowej wersji egipskiego dziennika „Al‑Ahrām” poświęconych atakowi terrorystycznemu na redakcję tygodnika „Charlie Hebdo”

Author(s): Iwona Król / Language(s): Polish Issue: 2/2016

This paper deals with a qualitative discourse analysis of articles published in Arabic Internet edition of Egyptian daily newspaper “Al Ahrām” after the attack on the editorial office of “Charlie Hebdo” magazine in Paris, between 8th of January and 17th of February 2015. The analysis focuses on such elements as: presenting the attack itself in the early reports, discussing issues of its perpetrators, motives and effects and possible solutions.

Üst Kavramsallaştırma Olarak Alevilik: Akide ve İbadetler Açısından Alevilik-Nusayrilik İlişkisi

Author(s): Özcan Güngör / Language(s): Turkish Issue: 1/2017

Today, when identities are micro-documented, it is seen that many group identities under the name of Alevism umbrella identity are used under a roof unlike the historical, theological and sociological data of religious groups with different precursors. It is seen that the Turkish Alewism and Nusayrism, which have very different beliefs and practices of worship according to their historical and theological resources, are often used for some purposes under the same roof of Alevism as a supra-identity. A comparison between rituals such as prayer, fasting, pilgrimage, zakat and sacrifice and the beliefs such as beliefs in God, the Hereafter, the Angel, the Prophet and the well-known believers and the ritualistic dimensions of Islam as the main source of the external identity and internal identity components of these two groups will give us an idea of the use of Alewism supra - conceptualization for these two groups. In this context, the problem of the article is; to compare Turkish Alewism and Nusayrism, which are components of Alewism high conceptualization. Accordingly, the study will seek to explore the limits of the possibility of Alevism high conceptualization by comparing these two groups according to the rites and ritual dimensions of the religious experience. The study was carried out with a qualitative pattern, taking into account the historical and theological comparisons as well as field studies. As a result, when comparing the Alewism high usage with belief, worship and some rituals are specific to two groups, it is thought that there are many different beliefs, worships and practices except for the similarities arising from being two groups belonging to the same religion, and therefore the possibility of this upper conceptualization is considered to be a challenge.

Çorum’da Bir Uşşaki Şeyhi: Hüsn-İ Gülzârî Ve Sülûk Merkezli Kavramlara Yaklaşımı

Author(s): Ahmet Cahit Haksever,Eyyüb Kayacı,Mehmet Yıldız / Language(s): Turkish Issue: 1/2016

The Sufis have performed tasks for the conquest and Islamization of geography we live in. These activities have evolved in the later stages of the foundations and educational activities. Husn-i Gulzari founded the Ruhzariyye branch of Khalvatiyyah Ushshaqiyyah and served himself in this region and obviously influenced with his mystic poet caliphets. Husn-i Gulzari’s poetry including eighty-nine poems, is a master piece both a scholar and mystic poet himself mentioned sincerely and variously with his own experience and emotions, manners and knowledge composed of the ages. Gulzarı featured sufism in his poems. He regards the sufism as the only way to follow and the mentor as the unique one in order to reach the highest rank. He argued that sufism is the only way to reach Allah and invited people to join tariqas. His poems have a significance upon the next generations and science World with their mystical rich meanings.

Kur’ân-ı Kerîm’in Anlaşılmasında Meâl Etkinliklerinin Fonksiyonu (Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Örneği)

Author(s): Mustafa Kara / Language(s): Turkish Issue: 1/2016

In this research, the issue of the function of meaning activities for understanding of the Holy Quran is discussed. In this regard, the practice about scrutinising and writing down the meaning of Quran in an interactive way is carried out for students in the faculty of theology for six semesters as from 2011-2012 spring term in order to find a solution about the problem of understanding the Ouran which is observed as a great lack. ‘‘The Quran meaning activities attitude scale’’ was developed in accordance with opinions of students in department of theology and primary school religious culture and moral knowledge for determining functions that were obtained after meaning activities and before the these mentioned activities by students within the context of practice. We have tried to reveal that the reading arabic text and the meaning of the holy Quran, the whole of any interpretation, finding the meaning activities useful ,namely, educational, whether a difference about penetration of Quran before and after meaning activities or not and positive and negative changes that bring about in their lives by means of these mentioned activities within the frame of search. It has been determined that the attitude scale which was developed within the context of search has presented data for evaluating students about penetration of Quran by educators, encouraged students in the meaning group to take responsibility by means of including them to the processing course and directly contributed to accomplishing the lesson plan objectives in the faculty of theology. In consideration of obtained datas, we have seen that the meaning activities increase penetration of students, contribute to their indiviual lives and make students to read the meaning of Quran cover to cover and write it down. Moreover, the meaning activities are necessary for students in the meaning group although they think that the meaning activities are tiring, and even they have experienced that reading meaning of Quran with the its interpretation by making this reading practice spread out is more educational.

Murselât Sûresinde Tekrar Eden Âyetler Üzerinde Bağlam Etkisi

Author(s): Ahmet Yazıcı,Mustafa Kara / Language(s): Turkish Issue: 1/2015

In this article, “the impact of context on the repeated ayahs in Surah alMursalat” is examined. As is known, The Holy Qur’an has a unique rhetorical feature which challenges to all appeal of poetic tradition that a highly prestigious situation between Arabs in revelation That some ayahs are repeated in text is one of features which makes Qur’an highly unique. I doubt whether these ayahs which are repeated as text in Our’an are only in the way of a repetition or these ayahs aim at another thing? In this article, our aim is to provide information by use of ayah “َين ٖ بِّذ َ كُم ْ ل ِ ل ٍ ذ ِ ئَمْو َ ٌل ي ْ يَو”, which are repeated ten times in Surah al-Mursalat and the impact of context of it. As the survey method in this context, every repeated ayah phrase is primarily discussed in context, it is referred to comments about the matter of standard and modern annotators and then it is aimed to detect repeated ayah is literal repetition or incorporeal repetition in context and to reveal this aim if it has an aim of its usage. The findings are presented in assessment and conclusion sections.

PUTEVI I STRANPUTICE U RAZUMIJEVANJU VJERE

Author(s): Izet Terzić / Language(s): Bosnian Issue: 3/2010

The quality of having right always and in every situation is one of the strongest egoistical qualities of a human. Many people cannot bear that others can be right, even when it is unusual to human logic. Relationship which Qur’an mentions between a father and a son – Abraham, peace be upon him, and his father is very interesting. Love and devotion towards parent from his child must never be broken, nor that emotional relationship, regardless of disagreements and misunderstandings. However, only thread that had to be broken was on the ideological level, when son – Abraham, peace be upon him, keeps his pure monotheism, while father – Azer stays devoted to polytheism, meaning shirk. Despite not being on the same ideological direction, child is always required to fulfil his duties towards his parents: Second important view on addressed problems indicates a possibility of correct views of two opposing sides, and both of them can be correct (see example of Omar, Allah be pleased with him, which is stated in the text). Recitation of the Qur’an in various ways represents a wealth in formal differences where the essence remains identical. Nuances must not be the cause of the mutual conflict.

KAKO ČUTI RIJEČ BOŽIJU

Author(s): Sead Seljubac / Language(s): Bosnian Issue: 4/2011

This paper is an attempt to offer a way of understanding of the contents of the Qur'an in the way which gives priority to listening over reading. If the reader opens his heart to listen to the Word of God as directed directly to him, he will find many beautiful guidelines to change his life in a positive direction. And with every verse he shall be one step closer to obtaining the God's pleasure. Is not that the ultimate goal of every Muslim, sincerely committed to the dear God?

BOŠNJACI I HADIS OD AUSTRO-UGARSKE OKUPACIJE BIH DO DANAS

Author(s): Šefik Kurdić / Language(s): Bosnian Issue: 4/2011

Hadith and the science of Hadith have been defined completely after the arrival of the Ottomans in the Bosnia and the Islamization of these region. If we look through the prism of written works on the theory of Hadith, Hadith terminology, the completion of numerous collections of Hadith, and more, we can conclude that the Bosniak intellectuals were not satisfied with only this effort, but have given their contribution in this scientific field through their curiosity and intellectual resources. This article attempts to highlight the involvement of Bosniaks in the field of Hadith and the disciplines of Hadith from the Austro-Hungarian occupation of Bosnia and Herzegovina until today. It proves that the Bosnians, although a small nation, did not lagg behind other nations in terms of their interest in Islamic disciplines, especially the Hadith, its preservation and its transmission to the following generations.

PERCEPCIJA EHLI-KITABIJA U TEFSIRU IBNI-AŠURA

Author(s): Izet Terzić / Language(s): Bosnian Issue: 5/2012

In this interesting study, I will try to point out the Qur'anic principles regarding the People of the Book. Muslims live in communities with people who have different worldviews; somewhere as a majority, and in some places as a minority. The Qur'an tells us how the life and mutual communication between the various religious communities started and how it unfolded during the Revelation of the final Book of Allah. As an additional element for the better understanding of the Qur'anic expression on the mentioned topic, we used statements and opinions of one contemporary Qur'anic scholar. Ibn Ashur has helped us to present People of the Book in a lot clearer manner. The readers of this study will certainly reflect or check their previous knowledge of the addressed topics. This article describes the role of the People of the Book in the life of the last Prophet Muhammad, peace be upon him, and their relationship to Islam at that time. This may help us to build the correct position in relation to the Jews and Christians by using the methods of the Qur'an and Sunnah.

Fogalommagyarázat

Author(s): Csilla Gyöngyösi,Éva Marcinkó,Miklós Sárközy,Gitta Szekér,Zoltán Szombathy / Language(s): Hungarian Issue: 06/2018

Feminista Korán- és szunnaértelmezések

Author(s): Csilla Gyöngyösi / Language(s): Hungarian Issue: 06/2018

Feminism has had a huge impact on Islamic societies recently. This manifests itself in theology as well, where women try to define their space within the religious space. Islamic feminists such as Amina Wadud and Fatima Mernissi locate the place of modern women inside and not outside religion, trying to find new ways to understand what the Qur’an teaches about women and why. They redefine this place using new and old exegetical methods, re-examine old and common misconceptions. This movement aims basically to show that women have an equal place in religion and this is in the Qur’an.

Mâtürîdîlerde İmanda Açıklık

Author(s): Temel Yeşilyurt / Language(s): Turkish Issue: 1/2018

This research is based on the basic views and assumptions of the Māturīdīs in the field of faith, and discusses whether this understanding allows the belief that faith can be handled on an implicit, closed basis. The Māturīdīs, who regard the belief as the most beautiful and valuable of those that can be reasoned, regard it as a rational necessity to believe in Allah. For them, the basic condition of responsibility is reason, and the truth of faith can only be known through thinking and reasoning. According to the Māturīdīs, faith is essentially the affirmation of the heart, and primarily it is a heart work. Conviction due to knowledge is an important element of its clarity and precision. Nevertheless, while the Māturīdīs define the faith as the attitude of the heart and make it enough to make it clear and transparent, it remains a closed space, especially in terms of human beings. The Māturīdîs are aware of that and they accepted that is necessary to be accompanied by affirmation of language in order to come to the top of closure which is directed towards man and world.The great majority of the Māturīdīs prioritize the heart-affirmation and heed the affirmation of language. According to them, faith is reached in terms of the world and the hereafter, to the clearest definition as "affirmation with the heart and affirmation with tongue" that such an understanding does not include a closure and rejects any kind of closure.Summary: Abū Manṣūr al-Māturīdī is one of the important thinkers of Ḥanafī-Māturidī tradition, which represents one of the two main veins of the Ahl al-Sunna. In addition to interpreting and systematizing the views of Abū Ḥanīfa, he is also unique in terms of the subjects he deals with and the methodology he pursues. The understanding of faith in the Ḥanafī-Māturidī tradition is an important answer to the hidden, tactical (taqiyya) belief-definitions of today's world. Their rhetoric about the relation of behavior with faith is significant answer to exclusionist faith understanding of the present world. According to the Māturidī thought, faith is seen as the understanding, acceptance, and affirmation of certain things that come from God. Certainty and openness are an important element in faith according to the Mâturidîs. The same certainty and openness must also be reflected in the belief of the individuals as well. The faith of the believer should be as firm, clear and transparent as possible. According to Māturidī, who regards faith as a mental necessity, it is also possible to know the beauty of the beings through intellect, as well as knowing the beauty of faith in the same way. This paper is based on the basic views and assumptions of the Māturīdīs in the field of faith, and discusses whether this understanding allows the belief that faith can be handled on an implicit, closed basis. The Māturīdīs, who regard the belief as the most beautiful and valuable of those that can be reasoned, regard it as a rational necessity to believe in Allah. For them, the basic condition of responsibility is reason, and the truth of faith can only be known through thinking and reasoning. According to the Māturīdīs, faith is essentially the confirmation of the heart, and primarily it is a heart-work. Confirmation due to knowledge is an important element of its clarity and precision. According to Māturidī, the decisive and indispensable element of faith is attested (taṣdīq). There are many types of affirmation; however, the most important and decisive factor for them is the confirmation of the heart. A faith that is not based on the affirmation of the heart is not valid in the presence of God and can not be a savior in the Hereafter. It is important to define faith as a conviction in the heart. According to them, taṣdīq is based on knowledge, for this reason it expresses certainty and determination. In other words, it is a definite knowledge and a clear acknowledgment of the things to be believed. Since clarity and precision are crucial in faith for Māturidīs, they strongly emphasize the affirmation with the heart. Faith therefore finds the strongest, definite and clear statement in the affirmation with heart, and is primarily a heart work. According to Māturidī, faith is a matter of belief; belief is only with the heart. For this reason it is a mental necessity to define faith as a affirmation by heart. In a sense of faith based on the attestation of the heart, the relationship between the individual and God is clear and no doubt. According to Māturidīs, taṣdīq by heart alone is enough. Such faith is a technically valid-faith and is turned into the hereafter. But its direction towards the world and man is closed, uncertain. It is not possible for people to know such a belief, because the presence of faith in the heart is closed for them. Only God knows the truth of such a faith. For a believer, if only the attitude of the heart is sufficient and other dimensions of attestation are not necessary, then this faith is individual and personal. In Fact, it is possible to see this as a kind of closed-faith. And this contrasts with the clarity and certainty of the taṣdīq.However, the Māturidīs are aware of this riot that arises when faith is defined only in the direction of the hereafter and with taṣdīq of the heart. It is clear, however, that they treat the issue of understanding faith as only with taṣdīq of the heart as an affirmation in terms of technique and afterlife. The great majority of the Māturidīs consider the faith in the context of the human being, and in this respect they think that the faith must be accompanied by confirmation of the heart along with the confirmation of tongue. It is then possible to say that the clearest and most transparent expression of faith is found when it is defined as conviction in the heart and confirmation with tongue. According to them, faith is reached in terms of the world and the hereafter, to the clearest definition as "convinction in the heart and confirmation with tongue" that such an understanding does not include a closure and rejects any kind of closure.When Māturidī thinkers take into account the direction of the world's life, we can say that beyond the convinction in the heart, they account for other dimensions of faith and that they construe their understanding of faith in from this point. The convinction in the heart is moved to the objective space and become observable by means of language or behavior. In such a conception of faith, there is more clarity than in the state of affirmation with the heart. On the other hand, the Māturidīs acknowledge that just verbal confession, which doesn't based on tasdīq in the heart, is identical to the hypocrisy (nifāq). Such faith is not valid in the presence of God, nor in the hereafter.

Tefsir Metodolojisinde Anlam-Yorum Ayrımının Temelleri

Author(s): Muhammed İsa Yüksek / Language(s): Turkish Issue: 1/2018

Despite the hadiths and narratives that warn about the interpretation of the Qur’ān by opinion, the question of how Qur’ānic verses can be understood is about the nature of Qur’ānic exegesis. These narratives, which limit the interpretation to the exact field and indicate the invalidity of the specification of the intention with the imprecise information, bring with it the question of how to understand the Qur’ān in each period and society. The issue that has been questioned in the frame of the commentary from the earliest periods is based on the possibility of commenting besides the narration and defining the area that the thought belongs to the commentator. In this context, it is seen that the distinction between the conceptualization of tafsīr-taʾwīl words in classical commentary literature deals with the subject of the tafsīr, their belongings, epistemological values and contexts. Mainly, this study will question whether authors who do not distinguish between tafsīr-taʾwīl categorize the information about commentary in a different context, then it will analyze two basic approaches on tafsīr and taʾwīl. In the paper, it will be suggested that these classifications in the classical literature should be evaluated together within the framework of the search for methodology in exegesis.Summary: The Prophet, who was the first glossator of the Qur’ān, forbade people to talk about the Qur’ān with their own judgments. The prominent people of the companions refused to comment on some words that were closed in meaning (garīb). The words quoted from Abū Bakr and ʿUmar on this subject are quite famous. However, the Qur’ān is a universal book revealed to be understood in all ages and geographies till the doomsday. The fact that all the verses were not interpreted by the Prophet, and the expansions of meaning observed in the Qur’ān wording necessitate the interpretation of the Qur’ān. The fact that the Prophet forbade people to talk with their own judgments about the Qur’ān and the necessity of understanding the Qur’ān in every era constitutes a dilemma that must be explained. The resolution of this issue will both determine the legitimacy of tafsīr (interpretation) and reveal the difference between the Prophet's tafsīr and the tafsīrs by other people. In this context, a distinction was made between the interpretations of the Prophet and of the companions who witnessed the revelation period from the Tabarī (d. 310/923) in the classical tafsīr literature and the interpretations by glossators in terms of their bindingness and information values. Thus, before even starting the interpretation, glossators questioned the possibility of interpretation of the Qur’ān without the tafsīr of the Prophet and the narratives from the companions that have the force of hadith marfūʿ.It is seen in classical tafsīr literature that distinctions between the tafsīr of the Prophet and the interpretations of the glossator are usually constructed on the terms of tafsīr and ta'wil, to which terminological meanings are attributed. In this regard, the methodology of Māturīdī (d. 333/944) is quite specific and clear. According to Māturīdī, tafsīr is an exact field. Only the tafsīr of the Prophet and the narratives of the companions that have the force of marfūʿ can be included in this field. Taʾwīl, on the other hand, is an area based on supposing. Preferences to be made from possible meanings are supposition and related to taʾwīl. The fact that Māturīdī included the explanations of the Prophet and his companions in the tafsīr field and stated that they expressed exact information shows that he regarded this information in the value of the statement of mutakallim. The data included in the field of taʾwīl are not as the data included in the field of tafsīr in terms of their bindingness and information value. The interpretations made in the field of taʾwīl include supposition; so they cannot be attributed to the desire of God. The field that the Prophet forbade people from declaring their own views is the field of tafsīr in the methodology of Māturīdī. The exactness of this field is an indication that the tafsīr is related to God's desire. It is not right to declare an opinion with supposition in the field that is exact and definite. Even though the interpretation in the field of tafsīr is in accordance with the truth, this cannot eliminate the responsibility of the interpreter that make determinations based on supposition in the exact and definite field. Some scholars, such as Qushayrī (d. 465/1072), also classify the narrative-sagacity areas by means of tafsīr-taʾwīl concepts. This classification deals with the data that is the subject of tafsīr in terms of their belongingness. Indeed, tafsīr science includes both the data that are linked with transmission and non-transmittable elements that can be achieved by following a methodology. Non-transmittable elements included in the taʾwīl field by those who make a distinction between tafsīr and taʾwīl based on narrative-sagacity are the meanings reached through linguistic efforts. Language is an element that holds possibilities in itself. Considering closeness of meaning, multi-meanings, metaphors and allusions in the wording, it can be thought that the meanings reached by linguistic methods include supposition. In the methodology of Māturīdī, the field of tafsīr is composed of the explanations of the Prophet and the narratives of the companions who witnessed the revelations while in the classifications of those who make a distinction between tafsīr and taʾwīl based on narrative-sagacity, tafsīr generally includes narratives. When the issue is handled within the framework of the desire of God and the statements of the mutakallim, it seems that the classification of Māturīdī is more punctual. However, it is understood that this approach does not give a satisfactory answer to the subsequent situations and bindingness of the mentioned data. In the classifications based on narrative-sagacity, the narratives in the field of tafsīr are taken as a whole without analyzing their health grades and their signification. However, some of these narrations are not authentic; so, in this respect it is a problematic issue that they are the subjects of the field of tafsīr. Besides, sometimes there can be different narrations about the tafsīr of verses from the companions. The evaluation these narratives in a field attributed to the desire of God may also pose a problem. The linguistic data that both Māturīdī and those who make a distinction between tafsīr and taʾwīl based on narrative-sagacity include in the field of taʾwīl does not appear to have a homogeneous structure -as is the case with the narratives-. Indeed, among this data, there are elements whose meanings are quite hard to determine as well as firm ones that possibly have only one meaning. It is controversial that these expressions, which have only one meaning and to the validity of whose meaning other evidence point out are included in the field of taʾwīl.The distinction between meaning and interpretation fields in tafsīr is very important in terms of tafsīr methodology. This field designation is in a way a description of nature of the science of tafsīr. Thus, in matters where the human intelligence remains insufficient with the tafsīr narratives from the Prophet, the bindingness of the narratives from the companions are clarified; furthermore, beyond the narrative, the validity and the information values of interpretations of the glossator are determined. In this regard, the tafsīr-taʾwīl distinctions made in the classical tafsīr literature provide us with a rich content and a multifaceted point of view. However, when addressed separately, these distinctions present a number of problems in terms of scope and applicability. Our study proposes the evaluation of tafsīr-taʾwīl distinctions in classical literature together while the meaning-interpretation fields are specified in the framework of the search for methodology in tafsīr. Thus, the incomplete aspects of the classification will be eliminated and a much more comprehensive and functional classification will be achieved. At this point, the methodologies of some figures as Tabarī, who is known to have used the terms of tafsīr and taʾwīl in the same meaning, must also be evaluated separately. Indeed, when the works of these names are analyzed, it is seen that these names also distinguish the meaning-interpretation fields in tafsīr, but they do not do this through the tafsīr-taʾwīl concepts.

Tecsîm ve Teşbîh İçerdiği İddiasıyla Bişr el-Merîsî Taraftarlarının Tartışma Konusu Yaptığı Bazı Hadisler

Author(s): Ali Kaya / Language(s): Turkish Issue: 1/2018

Hadiths that have been discussed in this paper consist of narrations regarding divine attributes and having some problematic meanings between supporters of Bişr al-Marīsī and ʿUthmān al-Dārimī. These narrations were mostly accepted denounced (munkar) by Bişr al-Marīsī and his sopporters due to having an anthropormophist and corporealist content about God. They rejected divine attributes according to their understanding of God based on incomparability (tanzīh) which provided by Mutazilite approach towards divine attributes even though they conveyed some features of Ahl al-Ra’y. They found contradicted of attributing human features to God based on their tanzīh understanding, therefore, they interpreted such this kind of narra-tions in terms of their approach or rejected at all. At the other hand, a hard Hadith scholar Uth-man al-Darimi believed that one should accept divine attributes as they are in the Qur’an and Sunna. According to his belief, he considered the explicit meanings of the narrations without interpretation of divine attributes, and based on his perpective he denied Bişr al-Marīsī and his supporters’ interpretations claiming they would cause divesting God of all attributes (ta‘tīl). He argues that these narrations should be taken into considerations based on their explicit mea-nings. The discussions on these hadiths are important due to showing different approaches of scholars from the schools of Ahl al-Ra’y and the ones from Ahl al-Hadith towards the hadith du-ring the period when the main Hadith works were collected. Discussions on the narrations stu-died in this paper reveal two schools’ understandings of divine issues, their approaches to divi-ne attributes, as well inform us their perspectives of hadith in general.Summary: The present paper examines the debates between ʿUthmān al-Dārimī (d. 280/894) and the supporters of Bishr al-Marīsī (d. 218/833) on the divine attributes mentioned in some hadiths in the period when the main hadith books were composed (i.e., III/IXth century). These debates that took place between the scholars of Ahl al-Hadith and Ahl al-Ra’y concern the un-derstanding and interpretation of the hadiths in a certain way.It could be stated that the debates focus on how the hadiths should be understood, or whether it is the explicit meaning of the words or the possible methaphorical meanings beyond them that should be considered.It is worth briefly introducing the parties who discussed the hadiths studied here. The aforementioned discussions about some hadith narrations are between the supporters of Bishr al-Marīsī and ʿUthmān al-Dārimī, one of the important figures of the Ahl al-Hadith who wrote a separate work on these hadiths. This work was written as a rejection of the views of Bishr al-Marīsī and his two students on the attributes of God and some issues regarding hadith.Bishr al-Marīsī was regarded as an important scholar of Kalam who received fiqh education from Abū Yūsuf (d. 182/798). He is a scholar of Ahl al-Ra’y who made scientific dis-cussions with many scholars including Imam al-Shafiʿī (d. 204/820). He was on the council of the Caliph Al-Mamūn (d. 218/833) and had a significant role in the adoption of the idea of the createdness of the Qurʾān (khalq al-Qurʾān).Uthmān al-Dārimī,on the other hand, was a scholar of Ahl al-Hadith who learned ha-dith from the authorities of his era such as Yaḥyā b. Maʿīn (d. 233/847), ʿAlī b. al-Madīnī (d. 234/848), Isḥāq b. Rāhawayh (d. 237/851), and Aḥmad b. Ḥanbal (d. 241/855). Having visited all the important cities for the training of hadith, he learned the hadiths and conveyed them.With the understanding of proving the divine attributes and the opposition of the misin-terpretation of the narratives related to them, the groups advocating the appropriation of these lines in accordance with the understanding of incomparability (tanzīh) have complied the works since the first period. According to ʿUthmān al-Dārimī, the rejection of the divine attributes by Mu'tazila was influential in the emergence of the criticism literature of the Ahl al-Hadith and many authors wrote works in this direction.Regarding a narration by Abū Hurayra, an opponent reports that this narration gives the impression that God has the eyes and ears as we know. ʿUthmān al-Dārimī reports that this hadith proves sight and hearing not the eyes and ear organs. He indicates that God has no like by no means. Therefore, it is slanderous to refer the claim that Allah is made of organs to the Ahl al-Hadith. Abū Dāwūd states that with this hadith the attributes of sight and hearing for God are proved and Jahmiyya’s denial of the divine attributes are rejected.The opponent also considered Abū Hurayra's narration referring to the Prophet: "Faith is from Yemen, wisdom is from Yemen! I feel the breath of your Lord from Yemen!" as denounced (munkar). Because, according to Bishr al-Marīsī and his companions, breath can only come from those with an abdominal cavity, and Allah is free from it. According to ʿUthmān al-Dārimī, the opponent misunderstood. What is meant here is the wind that blows from Yemen and comforts people. In the context of this narration, we see that supporters of Bishr al-Marīsī evaluate the narrative literally, while ʿUthmān al-Dārimī interpret the narrative.Regarding the narration, "You can not approach Allah with something more virtuous than what comes out of it (the Qur'ān)" Ibn al-Saljī reports that Mushabbiha understands this as one with an abdominal cavity and from whom speech comes out. This understanding is in-valid since God is "samad" in the sense that He has no void. With this hadith, it is meant that the Qur'ān comes out of Allah’s presence rather than Allah. According to ʿUthmān al-Dārimī, the real aim of Ibn al-Saljī is to deny God's attribute of speech. There is no doubt that the Qur'ān comes from Him, and those who do not accept it merely deny His attribute of speech.Attributed to Ibn Abbas; The meaning of "yamīn Allah" (the right hand of Allah) in narration "Black Stone (al-ḥajar al-aswad) is the right hand of Allah on earth, handshakes with the people" is not the right hand that we know according to Ibn al-Saljī, it is blessing and grace of Allah. According to ʿUthmān al-Dārimī, who acknowledges that Black Stone is not meant to be a hand, the purpose of Ibn al-Saljī is to deny the two hands mentioned in the verses and ha-diths about Allah with invalid interpretations.ʿUthmān al-Dārimī, who criticized that Ibn al-Saljī quoted from another narration which Ibn Abbās heard from the Prophet, says that such poor narrations should not be spread. In addition, he points out that Ibn al-Saljī's interpretation is ugly and he criticizes it. Because Allah who is mentioned in the narrative is depicted as a young man with curly hair in a green suit. Such a narration is also an untrustworthy narration as it contradicts the authentic narrations of the Prophet. ʿUthmān al-Dārimī, who made this assessment of the narration, rejects the com-ments that the opponent made about the narration. According to the opponent, the phrase "I have come to Allah" means "to come into the presence of Allah in the Garden of Eden." Accor-ding to ʿUthmān al-Dārimī’s understanding, such complicated hadiths should not be only narra-ted.About the narration that are based on the Prophet and he does not know the answer to what he has come to know of himself, then he feels the coolness of his fingers as he puts his hand on his back and learns everything, the opponent evaluates the following: He was not Allah who came to the Prophet, but a well-behaved angel who was being directed by Allah and he was the angel who put his hand. ʿUthmān al-Dārimī rejects this interpretation of that oppo-nent. This comment is also contrary to other authentic hadiths. After he refused to the com-ment of the opponent about relevant narration, ʿUthmān al-Dārimī stated that he could not trust this comment on the basis of the authentic narrations he mentioned.Salaf scholars have preferred to be silent in this regard, as it is seen among the most difficult subjects to talk about divine attributes. However, subsequent generations have held dif-ferent paths in this regard. The basic approaches to understanding the divine attributes can be summarized in three main titles: tafwīd, tashbīh, and ta’wīl. Tafwīd is the path adopted by the early salaf scholars and means to leaving the knowledge about Allah’s entity and attributes to His knowledge. Tashbīh means to compare Allah to the created or the created to Allah. Ta'wīl is to interpret the Qur'ānic verses and hadiths that give the impression that Allah is like the crea-tures with semantics and rational deduction. The ones who deny the adjectives are called as Muʿattila and those who prove their attributes are called as Sifatiyya. According to Ahl al-Ra’y, it is necessary to appropriately make interpretation (ta'wīl) of the attributes giving the impression of anthropomorphism in terms of the dictionary. In the divine attributes, Muʿtazila advoca-ted the incomparability (tanzīh), whereas Ashʿariyya and Māturīdiyya adopted interpretation in accordance with incomparability. Mushabbiha and the Wahhābī-Salafī understanding has also taken the expressions regarding divine attributes with their explicit meanings.The debate between the scholars who lived in the ages II/VIII and III/IX, when the most important works are composed in the science of hadith, is important in that it is the first turn. In addition to this, the debate also contains important information on the approach to the Qur'ānic verses and hadiths, in that it shows two basic approaches, one of which represents the school of Ahl al-Ra’y, and the other represents the school of Ahl al-Hadith.ʿUthmān al-Dārimī generally advocates adhering to the explicit meaning of the narra-tion, while Bishr al-Marīsī and his companions criticize the narration labeling it as denied (mun-kar) or making an interpretation. On rare occasions, the places where ʿUthmān al-Dārimī re-jects the narration and makes interpretation, or where Bishr al-Marīsī and his companions de-fend the narrative can be seen.Interpretations made by Bishr al-Marīsī on the problematic narratives have influenced on the next scholars. Alongside Muʿtazilite scholars such as al-Jubbāʾī (d. 303/916), Qāḍī ʿAbd al-Jabbār (d. 415/1024) and Abū l-Ḥusayn al-Baṣrī (d. 436/1044), his interpretations have been quoted by Sunni scholars such as al-Ghazālī (d. 505/1111), Ibn ʿAqīl (d. 513/1119) and Fakhr al-Dīn al-Rāzī (d. 606/1210).The fact that the truth can be put forward in the science of hadith, which is based on the narration, does not favor one of the "narration" and "ra’y", it should be kept in mind that both of these depend on the proper and balanced use of both. To reveal the truth, the narration is in need of the opinion and the opinion (ra’y) is in need of the narration. Narration and opinion sho-uld be seen as complementary elements, not each other's opponents.

Teşehhüdü Mi’râcla İlişkilendiren Rivâyet Üzerine Bir Araştırma

Author(s): Üzeyir Durmuş / Language(s): Turkish Issue: 1/2018

The narration of tashahhud being a conversation between Allah, the Prophet and the angels is quite common among people. This article examines the authenticity of this narration and questions whether it has an informative value. In this context, the research undertaken in Hadith, Siyar, Tafsīr and Fiqh sources resulted that the narration was not stated in the hadith books -with sanad (the chain of narrators) or without sanad. The first and only summary version of the script was included in the commentary of Thaʿlebī (d. 427/1035), which has very problematic sanads. The first narration without sanad but having a full text (matn) was narrated by Qurṭubī (d. 671/1273). It appears that various commentators of hadith, fuqahāʾ (expert in Islamic jurisprudence), mufassirs (commentators on the Qur’ān) and historians followed Thaʿlabî and Qurṭubī by narrating from them. In fact, these group of scholars did not specify a sanad for the narration but they usually used tamrīd forms (a form which shows that the hadith is weak or deficient), which suggests that they also did not convinced that the narrarion was makbūl (accepted). On the other hand, the fact that this narration did not accompany authentic (ṣaḥīḥ) hadiths on the emergence of tashahhud narrated by hadith scholars, such as Bukhārī, Muslim, Abū Dāwūd, Nasāʾī and Ibn Mājah, which also indicates another problem with this narration.Summary: The narration on the emergence of the prophetic prayer that is called tashahhud in the fiqh literature as it includes the word shahadah (testimony) and known as “al-tahiyyat” and “tahiyyat” is constantly transmitted among people. According to this narration, the Prophet (pbuh) praised Allāh by saying “al-taḥiyyātu lillāhi wa-al-salawātu wa-al-ṭayyibāt” on the night of Miʿrāj when he met Allāh. Our Lord responded to him by saying “al-salāmu ʿalayka ayyuhan-Nabiyyu wa-raḥmatullāhi wa-barakātuhu”. The honorable Prophet also included his ummah in this prayer by saying “al-salāmu ʿalayna wa-ʿalā ʿibād Allāh al-ṣāliḥīn” and the Gabriel (and/or angel community) who witnessed this greeting said “ashhadu an lā illāha illallāh wa-ashhadu anna Muḥammadan ʿabduhu wa-rasūluhu.”This article examines the authenticty of the narration and whether it has an informative value. The findings of the research undertaken in hadith, siyar, tafsir and fiqh sources suggests that the narration was not included in any hadith books with sanad or without sanad. The first and only narration with sanad is found in Thaʿlabī’s tafsīr titled al-Kasfh wa-al-bayān. However, it is a summary version of the narration and its sanads are very problematic. In this tafsīr, Thaʿlabī combines two different chains of narrators in one text. The sanads of these two narrations combined by Thaʿlabī as follows:1. Sanad: Zuhrī → Ibn Salimah b. ʿAbd al-Raḥmān → Jābir b. ʿAbdullāh → Prophet (pbuh).2. Sanad: Suddī → Muḥammad b. al-Sāib → Bāzān → Ibn ʿAbbās → Prophet (pbuh).The identity of Ibn Salimah mentioned in the first sanad is disputed. The rijāl (literally; men, refers to knowledge of men/narrators) scholars, such as Ibn Abī Ḥātim stated that he is a man whose memory is corrupted in his old age. In the second sanad there are three dhaʽīf (weak) narrators, namely Suddī, Muḥammad b. al-Sāib and Bāzān. Ibn Abī Ḥātim stated that some parts of Kalbī’s (Muḥammad b. al-Sāib) narration with ṭarīkh (synonym of sanad) of Bāzān from Ibn ʿAbbās was fabricated. Moreover, Thaʿlabī who narrated these two sanads in his tafsīr was accused of being conveying fabricated narrations in his books.As far as we can ascertain, Qurṭubī narrated the first narration of this story without sanad and without referring to a source. However, he narrated the full version of the text. Similarly this narration was also transmitted by Suhaylī and ʿAlī al-Qārī without sanad and a reference but they transmitted it by seperating into two slightly different texts. According to Suhaylī’s text in al-Ravḍ al-Unuf, angels stated “al-salāmu ʿalayka ayyuhan-Nabiyyu wa-raḥmatallāhi wa-barakātuhu” not Allāh. According to ʿAlī al-Qārī’s text in Sharḥ al-Shifa, when Allāh Said “al-salāmu ʿalayka ayyuhan-Nabiyyu wa-raḥmatallāhi wa-barakātuhu”, the Prophet (pbuh) responded by saying: “Allāhumma anta al-Salām wa-minka al-Salām wa-ilayka yarjiuʿ al-Salām, al-Salām alaynā wa-alā ibād Allāh al-sālihīn.” It is clear that there are disputes about the contents of some sentences as well as their subjects in the text of Tashahhud’s narration.The full text and summary versions of this narrarion can be found in tafsīr books, such as Rāzī's Mafātiḥ al-ghayb, Samarqandī's Baḥr al-ʿulūm and Bursavī's Rūḥ al-bayān; in fiqh books, such as Bābartī's al-ʿInâyah, Ḥaddād's al-Javharah al-nayyirah, ʿAynī’s al-Bināyah, Molla Khusraw’s Durar al-ḥukkām, Jamal’s Futūḥāt al-Wahhāb and Bujayramī’s al-Tajrīd; and in various hadith commentaries and in some siyar books. The authors of these books did not mention sanads of their narrations and they usually used tamrīd forms. This suggests that they also did not consider this narration as authentic. On the other hand, the fact that all narrations transmitted in these books are not compatible with those authentic (ṣaḥīḥ) hadiths about the emergence of tashahhud, which were reported by muhaddiths, such as Bukhārī, Muslim, Abū Dāwūd, Nasāī and Ibn Mājah. This also indicates another problem with this narration. The authentic hadiths on the issue as follows: 1. Bukhārī→Musaddad→Yaḥyā→Aʿmash→Shaqīq→Ibn Masʿūd: He said:When we prayed with the Messenger of Allāh (pbuh), we used to say: “Peace (al-Salām) be upon Allāh, peace be upon Jibrīl, peace be upon Mikāʿīl.” The Messenger of Allāh (pbuh) said: “Do not say: Peace (al-Salām) be upon Allāh, for Allāh is al-Salām.” Rather say: “al-taḥiyyātu lillāhi wa-al-salawātu wa-al-ṭayyibāt, al-salāmu ʿalayka ayyuhan-Nabiyyu wa-raḥmatallāhi wa-barakātuhu. Al-salāmu ʿalayna wa-ʿalā ʿibād Allāh al-ṣāliḥīn, ashhadu an lā ilāha illallāh wa-ashhadu anna Muḥammadan ʿabduhu wa-rasūluhu (Allāh compliments, prayers and pure words are due to Allāh. Peace be upon you, O Prophet, and the mercy of Allāh and his blessings. Peace be upon us and upon the righteous slaves of Allāh. I bear witness that none has the right to be worshipped except Allāh and I bear witness that Muḥammad is His slave and Messenger.”2. Bukhārī→Abū Nuaym→Sayf→Mucāhid→Abū Maʿmar ʿAbdullāh b. Saḥbarah→Ibn Masʿūd: He said:Allāh’s Messenger (pbuh) taught me Tashahhud as he taught me a sūrah (chapter) from the Qur’ān, while my hand was between his hands. (Tashahhud was): “All the best compliments and the prayers and the good things are for Allāh. Peace and Allāh’s Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allāh, I testify that none has the right to be worshipped but Allāh, and I also testify that Muhammad is Allāh’s slave and His Apostle.” (We used to recite this in the prayer) during the lifetime of the Prophet (pbuh), but when he had died, we used to say: “Peace be on the Prophet.”As a result, it is unlikely that the Prophet (pbuh) did not touch upon the relationship between the Miʿrāj and the Tashahhud while teaching it. It is also unlikely that his companions who narrated this occasion did not mention about this important detail although they had such knowledge. Indeed, hadith scholars did not include the narrations that associated tashahhud with the Miʿrāj but they reported two other aforementioned narrations on the emergence of the Tashahhud in their books, which raises doubts over the authenticity of the relevant narration in question.

Şiî Müfessirlerin Muvâfakât-ı Ömer Örneklerine Yaklaşımı

Author(s): Abdurrahman Ensari / Language(s): Turkish Issue: 1/2018

Knowing the occasions related to the revelation of the Qur'ānic verses is one of the factors contributing to its correct understanding. Since the examples named as "Umar's Muwāfaqāt" (corcurrences of Umar’s perception with certain divine revelatio) is related to the occasion of Qur'ān's revelation, they also contribute to the understanding of the related verses. ‘Umar's Muwāfaqāt instances refers here to the subject mentioned after his expression of "I agreed with my Lord in three things." His agreement with His Lord is that he delivered an anticipating opinion, appropriate to God’s provision. This is considered to be of the great virtues of ‘Umar and of the most important sections of his life. Some narrated reports of ‘Umar's Muwāfaqāt shows that there were many occasions of agreement. Of these instances, the verses that come upon his request that Abraham’s Maqām is taken as a place of prayer and the Prophet’s wives to veil as well as his statement to the Prophet’s wives that God will grant him better wives than them if they give trouble to the Prophet. There have been conducted a number of studies on the subject of ‘Umar's Muwāfaqāt. However, these studies are generally framed by Sunnī sources. This study focuses on the way in which the instances of “‘Umar's Muwāfaqāt" included in the Sunni sources are discussed in the sources of Shi’a tafsir. Therefore, the study is the critique of the way that ‘Umar's Muwāfaqāt is handled in Shia tafsir sources.Summary: Muslim scholars particularly Qur’ānic exegetists, have conducted important works in numerous areas that have would have any relations to the Qur'an in order that it is understood correctly. No doubt that one of these areas deals with issues related to the reasons of revelation of Qur'anic verses. The examples named as "Muwāfaqāt ‘Umar" are related to the reasons of the revelation and contribute to the understanding of the Qur’ānic verses.Muwāfaqāt ‘Umar literally means “the agreements of ʿUmar” (i.e. with God). It is taken from his expression, "I agreed with my Lord in three things." His agreement with His Lord is that he delivered an anticipating opinion, appropriate to God’s provision. This is considered to be of the great virtues of ‘Umar and is regarded as one of the most important sections of his life.The numerous narrations on Muwāfaqāt ‘Umar show that there were many occasions of such agreement. Actually, some scholars raised the number of muwāfaqāt to twenty. This study does not deal with all instances of Muwāfaqāt ‘Umar, as such an undertaking would require more extensive research to cover the topic in-depth. Hence, only five instances of the muwāfaqāt are discussed:The verse revealed after his request that the Maqām of Abraham is taken as a place of prayer (Q 2:125).The verse revealed after requesting that the Prophet orders his wives to veil (Q 33:53).The verse revealed after his statement to the Prophet’s wives that God will grant him better wives if they continue to bother the Prophet (Q 66:5).The verses revealed in agreement with his view on the judgment upon the captives of the Battle of Badir (Q 8:67-69).The verse revealed in agreement with his demand that the Prophet should not perform the funeral prayer on Abdullah b. Ubayy when the Prophet had willed to do so (Q 9:84). A number of studies have been conducted on the subject of Muwāfaqāt ‘Umar. However, these studies are generally within the framework of Sunni sources. This study, on the other hand, discusses how the above cited five instances of “Muwāfaqāt ‘Umar" are mentioned or ignored in the most prominent Shi’î tafsir sources. Therefore, the study is the critique of the way that Muwāfaqāt ‘Umar is handled in the most prominent Shi’i exegesis.Following a survey of existing research, no previous study of this topic was found. Thus, this study is expected to make a new contribution to the field. In this study, the following process was generally followed: Initially, ‘Umar’s Muwāfaqāt with His Lord was defined, followed by providing brief information of the instances of these muwāfaqāt incorporated within the Sunni sources. Then, of those accepted "muwāfaqāt" within Sunni sources, only five instances were selected, as cited above. This was followed by the "case of these examples in the primary exegesis of the Shia", which constitutes the main theme of this study. The designated case was then analysed and evaluated in order to reach a conclusion on the topic at hand.As a result of this research, the following conclusions were reached:It is seen that some instances of Muwāfaqāt ‘Umar cited in the Sunni sources have not been mentioned at all in the Shi’i Tafsir sources; such as the examples of the verse revealed after ‘Umar’s request that the station or maqām of Abraham is taken as a place of prayer. Also, the same was observed for the verse revealed after his demand that the Prophet should not perform the funeral prayer on Abdullah b. Ubayy when the Prophet willed to do so. It was found that the reason for these exclusions may be the fact that the narrations do not comply with the hadith criteria of Shi’a.In the cases where there are two narratives which the former clearly show that the occasion is from the Muwāfaqāt 'Umar and the latter that it is revealed for another case and they have both the same soundness and narrators, it is seen that the narrations non-related to 'Umar is cited and the narration related to ‘Umar is either not mentioned at all or pointed out that it is weak. An example of this is the Hijab verse, revealed after ‘Umar’s request that the Prophet’s wives wear the veil. It may be understood that the position that the Shi’i interpreters exhibit about such examples is based entirely on sectarian fanaticism and they ignore the narrations that can be interpreted as 'Umar's virtue.It is one of the remarkable points that while the Shi’i exegetists do not mention the narrations related to Muwāfaqāt Umar cited and considered as his virtue in Sunni sources, they on the other hand, cite within the same sources some narrations which condemn Ḥafṣah and ‘Ā’ishah. These exegetists follow this perspective in the interpretation of the verse revealed after ‘Umar’s statement to the Prophet’s wives that God will grant to him wives better than them if they continue bothering the Prophet. It can be commented that this approach of the Shi’i exegetists in their Tafsirs towards ‘Umar is also another manifestation of their negative attitude towards him.The Shi’i exegetists argue that the bulk of muwāfaqāt narrations cited in the Sunni sources of tafsir are unsound and fabricated as Shi’i exegetists are deluded that such narrations lay blame on the Prophet. In this context, with regards to the verse on the captives of the Battle of Badr revealed in agreement with ‘Umar’s view, all these narrations are deemed unsound and fabricated. It may be concluded these narrations, in reality, do not put the Prophet at fault and therefore their deductions of such interpretations stem from their misinterpretations of the related narrations.

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

Author(s): Nesrişah Saylan / Language(s): Turkish Issue: 1/2018

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 the 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 Qummī. The full name of 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 books of 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 bildirayah(acumen commentator) because he gives weight to his own opinions. 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 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, Qummī in the preface to of his tafsīr gives examples of some verses that are literally distorted, and explains these distortions in detail when interpreting the verses in question. 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 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 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 recited in that way among different recitations. 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 reciting. 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 interrupts the recitation by saying that “the verse has been revealed in this way” base on the narratives; sometimes saying that the verse is revealed differently by indicating the verse is not appropriate in terms of meaning and sometimes without making any explanation claims that how the verse revealed. Qummī’s another distortion claim is that taqdim and ta’khir among the words constitute the verse. 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.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 “هكذانزلت”/ “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 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, Qummī did not use this method that much. Indeed, while Shī‘ī tafsīrs mention this kind of expressions as a different kind of recitation, Qummī mentions them as a different kind of revealing in his claim. Most of the verses alleged to have been distorted in the Qummī’s tafsīr are relate to the teachings of the Shī‘a sect. In this context, 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, Qummī asserts that Shī‘ah teachings such as prophethood, and Imāmiyya are not just the Qur’ānic interpretations but rather are the Qur’ānic teachings by adding words to the text of the Qur’ān and making some changes in the construction of the Qur’ān.

Assessing the Influence of Islamic Banks' Products' Quality Features on Customer Satisfaction in Nigeria

Author(s): Bashir Baba,Shafie Mohamed Zabri,Ahmad Kaseri / Language(s): English Issue: 06/2018

Islamic banking is essential in today’s competitive banking markets. Research in Islamic banking worldwide is focussed mainly on how distinct is Islamic banking from the conventional banking. This research aims at investigating the factors responsible for the satisfaction of Islamic banking customers. The study seeks to identify the Islamic banking products’ quality features as they relate to customer satisfaction, to examine the level of customer satisfaction on Islamic banking products’ in Nigeria. Three research questions and four hypotheses are formulated to guide the study. The methodology employed was a quantitative approach using a questionnaire as a tool for the collection of data. The respondents for this study are customers of Ja’iz bank Nigeria plc, the major Islamic bank in Nigeria. A convenient sampling technique was adopted to select the sample from the population (customers) of the Ja’iz bank plc. in Northern Nigeria. Hence self-administered questionnaire was chosen to gather the data. The data analysis was done using Statistical Package for Social Sciences (SPSS) version 23.0 and PLS-SEM 3. The results show that perceived quality of the products significantly influences customers satisfaction. It also indicates that there is a higher correlation between the cost of using the products and the level of customer satisfaction, that is to say, customers are very cost conscious as they would like to use the products at a lower cost than the current obtainable one. The customers also showed a higher level of convenience in using the Islamic banking products, and compliance score indicated that the customers are satisfied that Islamic bank in Nigeria is Shari’ah compliant. This result serves as a signal to service providers in knowing what type of the products customers enjoyed using, and which of the products needed improvement so as to provide customers with what they want most, in order for the banks to keep the existing customers intact and lure more potential customers, and to the policymakers, regulators and other relevant stakeholders to play their respective roles toward sustaining Islamic banking industry in Nigeria.

A Contrubition from Outside to the Field of New Ilm al-Kalam: Milasli Ismail Hakki’s Views

Author(s): Resul Öztürk / Language(s): English Issue: 49/2018

Since the end of the 19th century, especially in Kalam, innovations in various fields of Islamic thought have been looked for. Discussions about the method and contents of the Kalam have made the necessity of this renewal of the Kalam. Some translations from Western languages and some works contain information contrary to Islam. As a result, Islam has to be re-expressed. For this purpose, it is inevitable to use a new language and method and to benefit from the possibilities of philosophy in this field. The Kalam had to rely on the new philosophy and its methods in order to be able to repel the attacks directed at the religious belief. Therefore, “New Kalam” movement was born and İzmirli İsmail Hakkı was the pioneer of this movement. In this approach, many topics such as religious-state relations, secularism, human rights, women's issues, racism, alienation, international security crisis, colonialism, hunger, belief and freedom of thought, which are all discussed in today's world, have entered into the scope of Kalam. The fact that Kalam is a science based on human interpretation proves that everyone it is open to everyone who has the quality. In this context, it is worth noting that Milaslı Ismail Hakkı, who was a medical doctor, finds this courage in himself and responds by writing a book to the questions of the Anglican Church. His work is important for showing different approaches. He has demonstrated a Koranic approach without using classical Kalam sources. The relationship between faith and religion, approach to different religions and the importance that Islam gives rise to science are the main themes of his. It is especially worthwhile of him to study the wisdom of worship, psychological and moral dimensions.

Hz. Peygamber’in Hz. Hatice’den Dünyaya Gelen Çocuklarının Sayısı ve Sırası Üzerine Bir Değerlendirme

Author(s): Kevser Özdoğan / Language(s): Turkish Issue: 49/2018

In resources, there is little report about the Prophet’s children, who were born by Khadijah. However there can be observed differences in the information given by these resources about the number of the children and the order of the children. There are reports in the resources claiming the number of children was five, six, seven, eight and even ten. It is understood that the problem about the number of children arises from accepting the names of Tayyib, Tâhir, Mutayyeb, Mutahhar, which were all given to Abd Allah, as a different child for each. On the other hand, it is determined that the names, which are openly mentioned in the resources such as Abd as-Shams Abd al-Uzzah, do not cause any difference in the number of the children. As for the reports which give information about the number of the children, the most reasonable ones are those which consider the number of children as six. In addition, it is ascertained that the problem about the order of the children arises because of the daughters. There is no disunity about that the eldest of the daughters is Zeyneb. Yet, there is no mutual agreement in relation to which one is younger among Rukayya, Umm Kulthum and Fâtıma. In order to be able to solve this problem, the reports about the order of the children are compared to the information about the children’s dates of birth. As a result of that, the conclusion reached is that the order of the children can be as following; Kâsım, Zaynab, Rukayya, Fâtıma, Umm Kulthum and Abd Allah.