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Each science expresses itself through the language of mathematics, for it does not tolerate any complaints. Mucize (phenomenon, miracle) is defined through supernatural existence, i.e. something being above all human possibilities and laws of nature. This paper deals with some mathematical phenomena mentioned in Quran that, despite the favored belief, unambiguously show how Quran cannot be work of a human being.
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Tawhid is the main principle that establishes the essence of Islamic belief. It is a religious belief that all the prophets manifest in the name of Allah. This belief expresses the way of thinking, the way of life that occurs around a single god. In this context, faith is the result of a meaningful relation between the worship and islamic law. Tawhid is not only a discourse for the grace of Allah but a system that determines how Allah-universe relation operates. In this relationship, it is not possible to engage active forces between Allah and the universe. All kinds of beliefs and thoughts are in the face of Tawhid that will leave Allah in a passive position during his relation with the creatures and particularly with humans. In this study, the establishment process of the belief of tawhid will be tried to be examined, which is the basic doctrine of Islamic belief. In this regard, criticism directed at polytheism(Shirk) will be examined from the perspective of Qur’an. Especially areas where tawhid narratives intensify will be determined. The narrative will be attempted to be understood in the way of understanding in the revelation process.
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Review of: New Turkey Journal, "Islamic world Special İssue III-III-IV" YEAR: 23, Number: 95-96-97-98, May-June 2017, SEMIH OFFSET, December 2017, 2440 pgs.
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Some Arab countries, starting from 2011, witnessed a sequence of peaceful protesting demonstrations which the western media called the term (Arab Spring). But the new reality resulting from this, in its early stages up to 2013 represented an opportunity for the Islamic powers to show and disorder at the same time. Because these powers participated in the events of protesting and the peaceful an armed confrontation and pushed the Islamic political trend in general and the Ikhwan trend (Muslim Brothers) in particular to the field of the political work and experience the public party work, after being deprived, like many political movements in the Arab countries, from public legal political activity.
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Kalemişi works that is one of adorning arts has long-standing background and accumulation. This accumulation covers a large scale of our culture history and has been existed in many fields. It has been applied on plaster, stone, marble, leather, cloth, paper and wooden surfaces and permanent works have been composed. In this study, hand carved works of Selimiye Mosque were examined. We tried to consider the point regarding graphic elements as line, color, texture, style- shape, size and direction frame. We aimed to evaluate together with graphic principles as entirety - conformity, rate-proportion, rhythm, visual continuity, balance, emphases and contradiction values. Adorning that was applied to area, standing within entirety at current structure of architecture project, conformity in colors, thickness rate at lines, the colors affects to area at lightening amount of mosques, texture that was composed on the wall, the conformity of place to architectural structure of place regarding style and shape, also motifs balance within composition among units regarding dimension with architectural project have been evaluated. Regarding graphic principles, the entirety of study and conformity within this entirety, the rate and proportion that provides this conformity, rhythm and visual continuity of motifs within themselves have been examined. It has been researched that how, in what rate used color and composition density was tried to be provided as balance and the concepts as contradiction, emphasis at those stated points were tried to get benefit in what rate and measure.
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The study aims to find the Qur’anic perspective regarding first language as medium of education. An in-depth analysis of the text has been made. The study has applied Islamic critical theory and hermeneutic approach in order to deal with the text at two levels: contextual level and grammatical level. This article, on the basis of analysis of selected verses, argues that Qur’an supports first language as medium of education to disseminate knowledge among masses. Moreover, the results also support the view to get education through mother tongue. According to Qur’anic verses mother tongue facilitates the process of education. On the other hand, learning of other languages has also been encouraged.
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Review of: en-Nazariyyâtu’s-Siyasiyyetu’l-İslamiyye Yazar: Prof. Dr. Muhammed Ziyauddin er-Rayyıs, Çeviren: Prof. Dr. İbrahim Sarmış, Fecr Yayınları, Ankara 2017, 359 Sayfa, 3. Baskı: Kasım 2017, ISBN: 978-605-9652-52-0
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الملخص:ما من شك أن القرآن يشتمل على كنوز من البلاغة العالية، والبحث في هذه البلاغة لا ينتهي ولا ينضب، ويأتي هذا البحث ليؤكد على هذه النقطة وليبين أسلوباً من أساليب التوكيد الذي يستخدمه القرآن بين الآيات المتشابهة ليوصل المعنى و ليوضح الاختلاف بين الآيتين. الكلمات المفتاحية: التوكيد، المتشابه، البلاغة، أسلوب
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This study discusses about the God imaginations by the works of Islamic jurisprudence. The relationship between faith and action in Islamic Theology had results on Islamic jurisprudence and these have led to negative effects on imaginations about the God. Muslims have failed to see the spiritual and the emotional dimensions of the rituals, so prayer were made turn into a formality. As a result there had no possibility to develop an intimacy with God in fiqh. Ghazzali have tried to overcome with the lack of depth in fiqh, however his success was limited. As a matter of fact Ghazzali, and the fuqaha in general, have referred to the Sufis for the solution. However the mystical movement in Islam have made this crisis deeper. As a result, some important concepts in the Koran and Sunna remained to be neglected by ulama; and they have failed to turn this problem into an opportunity.
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The word prayer in the holy quran have many secrets that the human is unable to understand or explain it, and because of the importance of the praying the god has mentioned it in about 100 verse and there is tens of verses that mentions different meanings of praying. We fined that the general of people did not know the secrets that found in this word . some times they interpret this world according to their whims and some- times they did not know the real meanings of it. İn this article we try to highlights the method of quran to explain this word and access to the secrets of prayer and purpose and to demonstrate their intended meanings or access to reality through written commentaries and conversations and language dictionaries.We have reached in this article that the word prayer in the Holy Quran have seventeen meaning as well as to address the prayer in the language and terminology and where did this word came from.
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This study discusses about the God imaginations by the works of Islamic jurisprudence. The relationship between faith and action in Islamic Theology had results on Islamic jurisprudence and these have led to negative effects on imaginations about the God. Muslims have failed to see the spiritual and the emotional dimensions of the rituals, so prayer were made turn into a formality. As a result there had no possibility to develop an intimacy with God in fiqh. Ghazzali have tried to overcome with the lack of depth in fiqh, however his success was limited. As a matter of fact Ghazzali, and the fuqaha in general, have referred to the Sufis for the solution. However the mystical movement in Islam have made this crisis deeper. As a result, some important concepts in the Koran and Sunna remained to be neglected by ulama; and they have failed to turn this problem into an opportunity.
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In this article, images of God which formed by schools of Islamic theology are being discussed. There is historical, social and cultural accumulation of human, like divine text, in the source of images. All kinds of images created by humans. Therefore the images are not God himself. Mu’tazila‘s image of God based on the principle of Justice. According to Mu’tazila, actions of God involves an aim and “maslaha”. God is Justice. Asharitian Image of God have been built on divine power. In the actions of God there is no any cause and finality. God is all owner. And the owner can do whatever he wants in his property. God is power. On the other hand, Maturidian God’s ımage centered around on wisdom. Wisdom in the divine actions means perfectness, finality and morality. God is Wisdom.
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RAl-Ashari was undoubtedly one of the leading scholars who played an important role in the growth of Islamic culture and thought in the early 4th century hegira. A lot of criticism has been directed against al-Ashari himself and the Ashari school by Islamic as well as Western scholars. It has been claimed that the Ash’ari teology school contributed greatly to the spread of a strong pre-determinist perception of fate (al-Cabriyya) among Muslim societies. In this article, while examining al-Ashari’s opinions about will and his comments of Quranic verses, we usually look at the context from which his comments were made. While al-Ashari has agreed that human action has an existence, he could not take up a clear position about human’s role in his action. As a consequence of his overreaction against Mutazila, he made statements which amounted to restricting human’s freedom of action and stripped human of his power to choose his actions.
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Alevism can be called a religion path that traces Caliph Ali, sets their hearts on Family of the Prophet Mohammed, and that has gained speed after the martyrdom of Caliph Huseyin in Kerbela having continued since centuries forming a new style in Anatolia with the effect of pre-Islamic Turkish beliefs. Alevism was firstly formed around the claims that Caliph Ali should have been the first caliph after the passing away of the Prophet Mohammed. Alevism, which emerged in the 11th century and which has been developing since the 13th century, has impersonated to a synthesis of the Islamic view with the motifs brought by the Turks before they were not Muslim, in a style intrinsic to these lands. In many cities of Turkey, today, a great number of Alevi societies spring to life. One of these cities is Bingöl of in the Eastern Anatolian Region. The Nosairians live notably in the centre of Bingöl and its villages together with some towns such as Adaklı, Kiğı, Yayladere, Karlıova and Yedisu. In this study, belief institutions of Bingöl Alevism, recorded with the field works, like Dedelik (Fathership), Musahiplik (Companionship), Düşkünlük (Fondness) and Cem Ritual was approached and analysed. As a conclusion; it was determined that belief elements of Bingöl Alevism continues its existence in the region and functions its basic despite some alterations and changes.
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This article is intended to discuss the various opinions on the first revealed passage of the Koran. There appear three conflicting opinions about the earliest Koranic passages revealed to the Prophet in the sources on the history of the Koran. The first opinion names the first five verses of the Surah ‘Alaq as the first Koranic passage to have been revealed. This opinion, being narrated by Bukhari and Muslim relying on the famous account by ‘Aisha, wife of the Prophet, has been regarded as the most reliable opinion. The second opinion identifies the first revealed Koranic passage as the beginning verses of the Sura Muddathir, while the third one naming the Surah Fatiha. An attempt will be made in this article to reveal that the views about the Surah ‘Alaq and Muddathir, trying to show that the opinion holding the Surah Fatiha as the earliest revealed passage is more reasonable and accurate.
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Kur’an’ı anlama, başka bir ifadeyle Kur’an’ı doğru anlama meselesi, daha İslamın ilk asrından itibaren, Müslümanları meşgul eden bir mesele olarak halen önemini korumaktadır. Bu meselenin ilk defa otaya çıkışını Haricilerin Hz. Ali’ye karşı hüküm konusunda sürdürdükleri polemikle başlatmak isabetli olabilir. Çünkü Haricilerden önce İslam tarihinde Kur’an’ın anla¬şılması konusuna ilişkin herhangi bir hadise bilinmemektedir. Böyle bir hadi¬senin ortaya çıkmaması anlaşılır bir şeydir ve bunun nedeninin, Müslü¬man¬ların Hz. Peygamber’den öğrendikleri Kur’an anlayışı olduğu söylene¬bilir. Çünkü anlaşıldığı kadarıyla sahabe, Hz. Peygamber’den Kur’an’ın sadece okunan ve yaşanan bir kitap olduğunu öğrenmişti. Nitekim onların Peygam¬berleriyle birlikteki uygulamaları da böyleydi. Ancak bu anlayıştaki asıl kırılmanın İslam düşünce hayatında Kelam hadisesinin ortaya çıkışıyla yaşandığını söylemek gerekir. Bu döneme gelindiğinde Kur’an, artık kıraat edilerek yaşantılanan bir vahiy olmaktan, iki kapak arasında toplanmış bir mushaf olarak araştırma nesnesi bir kitap olmaya doğru evrilmeye başlamıştı. Amellerin kaynağı olduğu kadar, artık sırf zihinsel konular ve tartışmalarla ilgili bir kitap da olmuştu. İşte o günden itibaren Kur’an’ı anlama sorunu, ümmetin en temel sorunlarından biri, çoğu zaman en temel sorunu olmaya devam etmektedir.
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Kur’an’ı anlamanın vahyin ilk dönemlerinden günümüze değin bir şekilde sorun teşkil ettiği pek bilinen bir husustur. Ancak bu sorunun ilk dönemden itibaren sürekli anlam değişikliğine uğradığı ve ilerleyen zamanlarda doğrudan sorunun kendisini anlamanın en temel soru haline geldiği bazen gözlerden kaçan bir husus olmaktadır. Hz. Peygamber hayatta olduğu sürece Kur’an’ı anlamak, daha ziyade insanların içinde yaşadığı “ortam”ı anlamak iken, daha sonra dikkatlerin ortamın kendisinden metnin kendisine yöneldiği fark edilmektedir. Böylece ilk başta insanların Kur’an’ı anlaması, olup biten olayları anlaması ve sorunlara nasıl yaklaşılacağının belirlenmesi iken, daha sonra Kur’an metninin dilsel düzeyde ele alınması anlama sorununun mahiyetinde değişikliğe yol açmıştır.
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Kur’an’ı anlama, başka bir ifadeyle Kur’an’ı doğru anlama meselesi, daha İslamın ilk asrından itibaren, müslümanları meşgul eden bir mesele olarak halen önemini korumaktadır. Bu meselenin ilk defa otaya çıkışını Haricilerin Hz. Ali’ye karşı hüküm konusunda sürdürdükleri polemikle başlatmak isabetli olabilir. Çünkü Haricilerden önce İslam tarihinde Kur’an’ın anlaşıl¬ması konusuna ilişkin herhangi bir hadise bilinmemektedir.
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Ebu Zeyd'in Kur'an ilimlerine ve özellikle Kur'an hermenötiğine olan ilgisi ve katkısı bütün eserlerinde açıkça görülmektedir. Kur'an hermenötiği bağlamında onun yerini saptamak için bazı çağdaş Müslüman hermenötikçileri kısaca tanıtmak yararlı olacaktır.
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Değerli katılımcılar, İlâhiyat Fakültesinin Değerli Hocaları, Anadolu İlâhiyat Akademisinin güzide müdavimleri, ehl-i ilim, hepinize saygılarımı sunuyorum.Şu an, İlâhiyat Akademisinin ne kadar hayırlı bir amaca hizmet ettiğini gör-menin mutluluğunu yaşıyorum. Günümüz İslâm dünyasında dinî tefekkür ve araştırmaların giderek kısır bir döngüye girip içine kapandığını ileri sürerek karamsar olmak mümkün. Ancak, İslâm dünyasında ciddî bir zihnî toparlanma, sorgulama ve asıldan kopmadan kendini yenileme ve geleceği inşâ çabaları da artık hissedilir bir yoğunlukta. Bu akademiyi, İlâhiyat fakültelerinde yapılan bazı çalışmaları, İstanbul 29 Mayıs Üniversitesi’ne bağlı, fakat bütçesi ve çalışma programı itibariyle tamamen bağımsız bir şekilde faaliyete başlayan Kur’an Araştırmaları Merkezi (KURAMER) gibi kuruluşların sayılarının giderek arttığını görünce karamsar olmak bir tarafa, geleceğimiz adına umutlarımız tazelenmekte. Akademinin çalışmalarını da çok heyecan verici buldum.
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