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Marifetullah’ın Vücûbiyetine İlişkin Yaklaşımlara İnsanın Psikolojik, Genetik ve Nörobiyolojik Doğası Bağlamında Bir Çözümleme

Author(s): Seyithan Can / Language(s): Turkish Issue: 2/2023

Discussions on the concept of Marifatullah as the foundation of belief hold a significant place in theology. There are different opinions among schools of theology regarding whether those who do not receive divine messages must know God. The majority of scholars belonging to the Mu'tazila and Māturīdī schools, including Imam Māturīdī, state that human beings must know God. Although al-Ashʿarī accepts that the most prominent obligatory duties are the methods of reasoning that lead to marifatullah, he states that responsibility in this matter is formed by transmission. However, we can say that whether the human mind is sufficient to reach the knowledge of God, the method of reasoning has reached a different dimension today from the sciences of psychology, genetics, and neurobiology. This study explored whether individuals can achieve marifatullah from a holistic perspective. Whether human beings can be held responsible for this issue has been evaluated through the sciences of psychology, genetics, and neurobiology, and the opinions of schools of theology on this issue have been criticized. When we think in terms of Marifatullah, we can say that man’s psychological sense of obligation to adapt to society leaves him intellectually under the influence of society. In terms of genetic determinism, human personality, behavior, and intellectual adventure are completely determined by genes. Therefore, it is impossible for men to reach marifatullah in the context of their mental abilities. From an epigenetic perspective, we see that human thought structure, behavior, and personality are formed as a result of interactions with the environment. Serious hesitation arises in this idea in terms of intellect being a source of responsibility. Humans are genetically influenced by the environment and society, and they have a suitable nature for this, revealing that their genetic structure is open to environmental influences. In terms of brain plasticity, factors such as the society, environment, and family in which people live can change their brains and enable them to live accordingly. Although life adventures appear to be within the framework of social harmony, there must also be intellectual and religious harmony within social harmony. This reinforces the idea that individuals tend to align more with the thoughts and beliefs instilled by culture given the adaptable nature of the human brain influenced by cultural factors. When the views of the schools of theology are considered considering these evaluations, it becomes clear that the Mu'tazilites and Māturīdīs' belief that the source of the wujūb of marifatullah is intellect is at a point that needs to be reconsidered in terms of human biology and psychology. Although the Asharites emphasize human beings attaining knowledge of God through intellect, their focus on prophethood indicates that a revelation offer appears more accurate concerning human nature in the context of Marifatullah.

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Bakkâlî Nispetiyle Anılan Hanefî Fakihin Kimliğinin Tespiti ve Bazı Fıkhî Görüşleri

Author(s): Ekrem Koç / Language(s): Turkish Issue: 2/2023

In the formation of the acquis of the science of fiqh, many scientific figures have been associated with the methods of the Imams of the sect and their views, which are passed on to the next generations. In the history of the Ḥanafī mad̲h̲hab, there are many scholars whose works, views or just their names have survived. The views of the scholars who are at the forefront of this work can be accessed through their works. The opinions of some scholars who did not have works, or whose works have not survived, can be found in the jurisprudential corpus of other scholars. Unfortunately, there are many scholars whose works and opinions have not survived, and only their names are mentioned. This study focuses on the Ḥanafī jurist al-Baqqālī (d. 452/1060), whose scholarly personality, position in jurisprudence and works have not survived to the present day, although his name is mentioned in fiqh literature. The article analyses various sources and evidence for the identification of al-Baqqālī. The main argument of the article was clarified by examining fiqh books, which are among the authoritative sources of the Ḥanafī fiqh corpus, rather than works of ṭabaḳat, and by scanning digital resources. The determination and presentation of the scholarly personality of al-Baqqālī and his jurisprudential views are the distinctive feature of this article. Baqqālī was recognised as an influential jurist within the Ḥanafī fiqh tradition and was considered one of the mashāʼịḵẖ (eminent jurists). However, detailed information about him could not be found. However, considering the available evidence, it is proven that al-Baqqālī, who stands out with the attribution of al-Baqqālī, is not al-Baqqālī whose views are consulted in the Ḥanafī mad̲h̲hab and among the possibilities that arise, the views that predominate in the identification of al-Baqqālī's identity are given. For this reason, it is emphasised that Baqqālī is a figure that requires further research and study. It is emphasised that this article can contribute to the understanding of the Ḥanafī fiqh tradition. Baqqālī's jurisprudential views on some matters of worship and transaction reflect important debates. Although al-Baqqālī adhered to the basic principles of the Ḥanafī mad̲h̲hab, he occasionally developed original ijtihād against the general views of the imams or the mad̲h̲hab. Baqqālī's original jurisprudence and jurisprudential views occupy an important place in the sect's literature. He was particularly influential in matters of fatwa and left his views to later jurists. Such a study aims to solve a scholarly problem in the fields of the history of science and the history of fiqh. Clarifying the identities and specialisms of those involved can help to ensure historical and scientific clarity. The purpose of this article is to contribute to the accumulation of historical and scientific knowledge by seeking to learn more about this issue and to reduce uncertainties.

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Cessâs’ın Hurma Nebizi ile Abdest Alma Meselesine Dair İstidlalleri: Bir Ebû Hanîfe Savunuculuğu Örneği

Author(s): İbrahim Özpolat / Language(s): Turkish Issue: 2/2023

This research aims, first of all, to establish that Abû Hanîfa's (d. 150/767) positive view on the issue of performing wudû’ with nabîdh of date is correct, and then to reveal Abû Hanîfa's dalîls on this subject. The issue of wudû’ with nabîdh of date is controversial among early Hanafî jurists, and the jurist who expressed a positive opinion on this issue is Abû Hanîfa, the founding imam of the madhhab. The opinion that wudû’ can be performed with nabîdh of date is the strong opinion of Abû Hanîfa mentioned in zâhir al-riwâya. The riwâya reported by Nûh bin Abi Maryam (d. 173/789) stating that Abû Hanîfa reneged on this view is not strong enough to oppose the view in zâhir alriwâya. For this reason, it is not a correct approach to ignore the view in zâhir al-riwâya based on this riwâya. As a matter of fact, Abû Hanîfa's view of zâhir al-riwâya is conveyed in many of the classical Hanafî texts such as Mukhtasar al-Karkhi and Mukhtasar al-Tahâwî. Although the majority of Hanafî jurists preferred the view of Abû Yûsuf (d. 182/798), a significant group of Hanafî jurists such as Jassâs (d. 370/981), Kâshânî (d. 587/1191) and ‘Aynî (d. 855/1451) He supports Abû Hanîfa's view. Therefore, there are two views on the issue in Hanafî fıqh. In the literature, the dalîls of Abû Hanîfa's view is not available as a whole in a single source, but is scattered in many Hanafî fiqh sources. The Hanafî jurist Jassâs is the one who deals with the mentioned dalîls in the most comprehensive way in his many works. For this reason, the subject was examined by focusing on Jassâs's dalîls. Jassâs' istidlâls regarding the issue of wudû’ with nabîdh of date also mean defending Abû Hanîfa against other Hanafî jurists such as Abu Yusuf and Imâm Muhammad (d. 189/805). Jassâs' insistent attitude on this issue and his passionate counter-answers prove how much he deserves the title of defense. For the relevant determination, Hanafî fiqh classics are centered. Because the jurists who argue that wudû’ can be made with the nabîdh of date are among the Hanafî jurists. Then, the positive and negative approaches of the jurists about the nabîdh of date are given. Starting from the early Hanafî jurists, the views of the sahâbîs, the tâbi'ûn and many later jurists on the subject are included. The approach of the four madhhabs of fiqh is also examined in this section. Then, the istidlâls of Jassâs, which is the main subject of the research, were emphasized. It is seen that Jassâs' istidlâls have three main pillars: âya, hadîth and idjma. As a âya, the 6th âya of the sûra of Mâida, as a hadîth, the hadîth of ‘Abd Allâh bin Mas'ûd (r.a.) and as a idjma, the the sahâbîs idjma tries to showas references. The most controversial dalîl is undoubtedly the hadiths of Ibn Mas'ud (r.a.). Jassâs opposes those who claim that the hadîth is da‘îf and discusses the hadîth with its detailed tarîks and argues that this hadîth is sahîh.

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Kur’ân’daki Tekrarların Nüzûl Dönemi Arapların Dili Kullanım Âdet ve Edebî Zevkleriyle İlişkisi

Author(s): Emrah Dindi / Language(s): Turkish Issue: 2/2023

Repetitions (takrārs), which in the dictionary means ‘the repetition of something one after the other and its renewal in terms of wording and meaning’, are one of the most basic stylistic, address and textual structure features of the Qur’ān and at the same time one of the structural problems that have troubled the commentators. Repetitive nouns, verbs and letters in many verses, as well as sentences and phrases that sound like rhymes are of this kind. Although some of the benefits of repetitions in the Qur’ān have been described in our tradition, it has also been stated by some that this is tiresome for a good and faṣīh word, far from any benefit, one of the disasters and defects of words that do not correspond to a mūciz word. At the same time, it has also been suggested that this is one of the things that indicate the corruption and weakness of the Qur’ānic naẓm and the existence of confusion in its naẓm. For this reason, literary scholars, linguists and commentators have considered the absence of repetition in phrases as one of the conditions of its feṣāhat (eloquence). In addition to all these, some in our tradition have treated these repetitive expressions not as a problem, but as a divine, transcendental style, and have sought a wisdom, a literary wit and a secret related to meaning. On the contrary, some have argued that the Qur’ān was revealed in the patterns of language use of the Arabs of that period, that the divine meaning and message was formed according to the speech patterns and styles of their words, advice and addresses, that the similarities of the patterns repeated in the Qur’ān were also found in their poetry, and for this reason, they associated the repetitions with the customs and habits of language use and literary tastes of the Arabs of the Hijāz region in daily speech and types of literature. Therefore, as some scholars in our tradition have argued, are these repetitions really a defect of expression, an artistic beauty? or structures that the Arabs of the nuzūl period did not know, were not familiar with, and did not hear, and that contain various subtleties of meaning? or on the contrary, are these expression patterns that were present and well-known in daily speech patterns and uses, in the literary genres of the Arabs of that day, and that were formed and manifested within the framework of their linguistic customs and traditions and literary tastes? İn this article, within the framework of these questions and problems, the relationship of the repetitions in the Qur’ān with the language usage customs, literary tastes, and linguistic cultural anthropological structures of the Arabs of the period of its revelation is examined. Therefore, as a result of this research, which is thought to be different from the existing academic studies, original and authentic, and the literature review method is used, ıt is clearly understood that the repetitions in the Qur’ān are ‘expressive structures related to the literary tastes, linguistic customs and traditions of the Arabs of the nuzūl period’ in terms of address/textual structure.

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Bedir Savaşı Özelinde Dırâr b. el-Hattâb ve Ka'b b. Mâlik'in Nakîza Türü Şiir Atışmaları

Author(s): Mehmet Yılmaz / Language(s): Turkish Issue: 2/2023

The subject of this study is the naḳīḍa (opposing) type of poetry competitions between the Meccan poet Ḍirār b. al-Khaṭṭāb (d. 12/633) and the Muslim poet Kaʿb b. Mālik (d. 50/670) from Medina during the Battle of Badr, when the Muslims and the polytheists confronted for the first time. The problem is the questioning of the approaches reflected in the naḳīḍa poems, which were used as a means of propaganda and psychological superiority by the Muslims and polytheists during the Battle of Badr. Naḳīḍa poems, the subject of the study, are important for getting to know the two opposite understandings closely and forming an opinion about the naḳīḍa poems sung during the era of the Prophet Muhammad. Although there are some recent studies on naḳīḍa poems from the era of the Prophet, these studies lacked details and only mentioned general features. The interesting approaches and fine details reflected in the verses, such as Ḍirār b. al-Khaṭṭāb's claims aiming to distract attention and discredit the Muslims of Medina in the face of the unexpected defeat of the Meccan army at Badr that the Battle of Badr was a tribal war between the Meccans and the Medinans, makes this study prominent. On the other hand, Kaʿb b. Mālik's verses reflect the approaches bearing traces of the Islamic faith and draw attention to the fact that the battle was between faith and unbelief and the Muslims of Medina were proud of their support for the Messenger of Allah. Undoubtedly, Meccan immigrants participated in the Battle of Badr along with the Muslims of Medina. Even so, Kaʿb b. Mālik does not mention Muhājirs (immigrants) in his verses. This suggests that Kaʿb b. Mālik may have concentrated on responding to the allegations made by Ḍirār b. al-Khaṭṭāb. Document analysis, one of the qualitative method techniques, was used in the study. First, a literature review was conducted to better understand the subject, and the studies related to the field were briefly mentioned. Then, summary information about the concept and background of naḳīḍa is provided. Two call-and-response poems between the Jāhiliyyah period poet Imruʾ al-Qays (d. 545) and ʿAbīd b. al-Abraṣ (d. 555) are included as an example for the first phases of naḳīḍa poems. Then, brief information about the Meccan poet Ḍirār b. al-Khaṭṭāb and the Medinan poet Kaʿb b. Mālik are presented. After the background information, two naḳīḍa poems of both poets were examined and analyzed, and the differences in the Battle of Badr were pointed out. Concepts that are common in the eulogies of the Jāhiliyyah period, such as nobility, being a master warrior, and generosity, draw attention in Ḍirār b. al-Khaṭṭāb's verses. On the other hand, in his verses Ka'b b. Mālik uses terms and expressions brought by Islam such as the Messenger of Allah, there is no Lord but Allah, unbelievers, Hell, and hellfire. In the verses of both poets, there are clues about the commonly used battle orders and war equipment of the period. The opinions are summarised in the conclusion part of the study.

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Ahlaki Bir Erdemden Hukuki Yükümlülüğe: Muvâsât

Author(s): Nurten Zeliha Şahin / Language(s): Turkish Issue: 2/2023

Muwāsāt encompasses the moral duty to provide aid to those in need, prioritising those closest to us while sharing what resources we can spare. However, should a person's legally protected values be at risk, assistance and solidarity become mandatory obligations. Islamic law recognises this social duty as fard al-kifāya, with muwāsāt as the justification for this sufficient obligation. On the other hand, muwāsāt is also included in the legal justification of in-kind obligations such as zakat and alimony. Muwāsāt actually has a broad conceptual content that includes each individual in the society helping each other, sharing, and sharing what they have when necessary. The aim of muwāsāt is to keep social sensitivity towards those in need alive. Muwāsāt constitutes the wisdom of meeting the needs of the other party by sharing the resources available to each individual in the society when the legal values that Islam aims to protect are in danger. In this context, this study aims to evaluate the rights of those in need over those who have the means to meet their needs by considering the proposal in the context of the provisions. To prioritize the legal values of Islam and safeguard the sanctity of life, as well as protect bodily integrity and uphold the right to privacy, the principle of muwāsāt necessitates that all Muslims must uphold these responsibilities towards themselves, each other and the state. This study aims to investigate muwāsāt, which defines the duty to provide assistance to any individual who is cognisant of their plight, within their capacity, when their legal rights that must be safeguarded are threatened, in the framework of social accountability. In this context, it can be said that muwāsāt has a direct connection with the proposed obligations in Islamic law. Muwāsāt is included in the justification of fard al-kifāya obligations. However, the fact that the obligation of zakat, the obligation of fidya, and the responsibility of alimony are included in the legal justification of meeting the needs of the needy by those who are not dependent on anyone, shows us that muwāsāt is the basis of obligations involving cooperation. Similarly, the legal reason for banning interest is that it destroys the balance in society. In particular, the basis for the state to impose an upper limit on exorbitant prices is based on the principle that every individual has an equal right to meet basic needs. In other words, determining the profit margin in the prices of basic needs is a requirement of muwāsāt. The definition of the state’s obligation, along with individual responsibility in muwāsāt, aims to ensure that there is no individual in society whose basic needs are not met. Consequently, muwāsāt has an aspect that includes social responsibility and legal liability along with conscientious responsibility. This shows that Islam adopts the protection of life as the highest legal value. Muwāsāt is not limited to meeting basic needs, but also includes giving this support to a person when he needs moral support, sharing his pain by standing next to him, feeling him and internalizing his pain. For this reason, muwāsāt actually defines the moral stance that a Muslim should have. Based on this moral stance, it is safe to say that the most fundamental concern of Islam is to protect the material and spiritual integrity and human existence. This study aims to express, in the context of Islamic law, that the main purpose of Islam is to protect human beings in their material and spiritual integrity by examining and evaluating muwāsāt in its broad scope.

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Determination of the Establishment, Development and Activity Areas of the French Institute of Oriental Studies:Inalco

Author(s): Hakan Temir,İsmail Metin / Language(s): English Issue: 3/2023

Language is a fundamental phenomenon that enables the expression of thoughts, the transmission of knowledge, and social interaction. Language education is an activity that facilitates crosscultural communication and helps individuals gain the skills to communicate effectively worldwide. Knowing multiple languages opens one up to different cultures and perspectives. Government officials in France, who intend to be a civilized and interactive society that does not want to lag behind in the world order they live in, have taken significant steps in the field of language education. In 1795, they established Inalco, a specialized institution for Eastern languages, and began training experts who would learn the languages spoken in the Islamic world, including Ottoman Turkish. Since its inception, Inalco has systematically expanded its range of languages, incorporating Turkish, Arabic, Chinese, Persian, Hindi, Japanese, Korean, Russian, Hebrew, and many other Eastern languages. Those who learn and speak these languages help France maintain strong ties with the East and continue to engage with the states in that region, whether remotely or closely. With a history spanning approximately four centuries, Inalco has not only been a center for language education but also stands as a leading institution among Oriental studies, nurturing numerous orientalists and providing opportunities for the production of works in various fields. In line with its mission, the institution has specialized in Eastern languages and civilizations for an extended period, producing pioneering figures whose work promotes cultural interaction and fosters intercultural understanding. Expanding its scope continually through its institutional experience, Inalco now conducts research on almost every world language and civilization. With its expertise in language and culture and its deep-rooted history, Inalco is recognized as a respected institution globally. Language experts trained at Inalco have actively participated in the French government's diplomatic and trade relations by providing translation services to officials. They have also maintained instructional positions to teach their respective languages to the younger generations and played significant roles in promoting an understanding of the cultures they were engaged with. Although their primary work was in the field of oriental studies, they have been instrumental in uncovering, evaluating, and categorizing elements of Eastern culture, thus contributing to the preservation of these cultural aspects. Many Eastern scholars, such as Silvestre de Sacy, Louis Bazin, Régis Blachère, Louis Massignon, and others, have been nurtured here, serving both their own countries and Eastern culture. However, it’s a fact that there hasn’t been enough research on institutions like Inalco in academic circles. Therefore, after introducing Inalco’s establishment, operation, and fields of activity, this study will focus on Inalco’s mission as an Oriental studies institution. The study which was created through field research, observation, and information obtained from authoritative sources, aims to fill this research gap.

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Muġni’l-Ḳurrâʾ fî Şerḥi Muḫtâri’l-İḳrâʾ Özelinde ʿAṭâʾullâh Mesleği’ne Ait Tercihlerin Mahiyeti

Author(s): Muhammed Pilgir / Language(s): Turkish Issue: 1/2024

In this study, the nature of the preferences (tarjīḥ) of the maslak (methodology) of ʿAṭāʾ Allāh, which is one of the maslaks used in qirāʾāt education in Türkiye, has been presented in the context of Muḥammad ʿĀrif al-Ḥıfẓī's work called Mughnī l-qurrāʾ fī sharḥ mukhtār al-iqrāʾ and within the boundaries of the al-ʿashr alṣughrā curriculum. The qirāʾāt maslaks, which were formed in the Ottoman Anatolian territories and are unique to Anatolia, have continued to exist in qirāʾāt education until today. Although these maslaks are the taḥrīrāt school, they have survived to this day as a terminology that is almost unknown outside Anatolia, unrecognized, and not included in qirāʾāt education and training. While this is the case, although the maslak of ʿAṭāʾ Allāh, one of the maslaks in question, has been used in qirāʾāt education until today, it has been observed that there is not enough academic study on it. As a matter of fact, two studies related to the maslak of ʿAṭāʾ Allāh could be identified. One of these is doctoral thesis, and the other is master's thesis researchs. Apart from this, there is also a study published as a book chapter called "Kırâat Eğitiminin Dünü, Bugünü, Yarını ve Kırâat Eğitiminde Meslekler", which touches on maslaks in general, and research titled Kıraat İlmi Eğitim ve Öğretim Metotları, which devotes a section to maslaks. Among these mentioned scientific activities, no study has been found that reveals the nature of maslak preferences, except for Ahmed er-Rüşdî ve Mürşidü’t-Talebe Adlı Eserinin Kıraat İlmindeki Yeri. However, work in question has been discussed mostly with a view to Murshidu'ṭ-ṭalaba, who is considered the main source in the teaching of al-ʿashr al-kubrā of ʿAṭāʾ Allāh's maslak, and the analysis of the wajhs and preferences contained in this work. Therefore, in this study, where we attempt to fill the current gap, we have explained; that the wajhs mentioned in Mughnī l-qurrāʾ, considered a fundamental source in teaching al-ʿashr al-ṣughrā of the maslak of ʿAṭāʾ Allāh, have been addressed, and the nature of these preferences, along with examples related to uṣūl and farsh al-ḥurūf, has been presented. In this context, the main purpose of the study is to explain the background of the preferences regarding the maslak of ʿAṭāʾ Allāh in the context of Muḥammad ʿĀrif al-Ḥıfẓī's work called Mughnī l-qurrāʾ fī sharḥ mukhtār al-iqrāʾ. Moreover, the nature of the preferences related to the mentioned maslak has been attempted to be clarified under the light of the works al-Taysīr fī l-qirāʾāt al-sabʿ and Ḥirz alamānī wa wajh al-tahānī fī l-qirāʾāt al-sab, which are the basic sources of the al-ʿashr al-ṣughrā syllabus. In addition to these works, by making use of the basic works of the qirāʾāt literature, the place of the preferences of the ʿAṭāʾ Allāh maslak in the relevant works and the reasons for these preferences are explained. Thus, it has been determined that all of the marwī(narrated) wajhs are preferred in the maslak of ʿAṭāʾ Allāh in all of the examples given specifically for Mughnī l-qurrāʾ; but it has been seen that the wajhs, which are stated to be opposed to al-Shāṭıbī's own isnād/transmission, are mentioned as muʾakhkhar wajhs, except for the last example. However, in the last example included in the study, it was observed that the muḫāṭab wajh was preferred as the muḳaddam over the ġāib wajh, even though there is ṭarīq opposition. Nevertheless, in the relevant examples, it has been determined that the wajhs performed by the maslaks of Ītilāf, Mutqin, and Ṣūfī are generally compatible with each other and that they differ from the maslak of ʿAṭāʾ Allāh in these wajhs.

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NJË VËSHTRIM I PËRGJITHSHËM I KONTRIBUTIT TË VAKËFEVE TE MEDRESETË NË SHQIPËRI GJATË PERIUDHËS OSMANE

Author(s): Eduart Caka / Language(s): Albanian Issue: 03-04/2021

As the main educational institutions of the time, the Madrasah’s were very spread in Albania as well as in the other parts of the Ottoman Empire. Thus, we can testify their presence in the most developed Albanian towns such Berat, Gjirokastra, Shkodra, Elbasan etc. where were taught many sciences by eminent professors. In these educational institutions we find students and teachers who came from different areas of the Balkans, an aspect which points out the quality and the high educational level of these institutions. The maintenance of madrasah’s and their operation in general was closely linked to the economic factors, which were very crucial in the functioning of them. This important aspect makes evident another important institution of Islamic and Ottoman history, waqf. Waqfs were pious endowments founded by people or groups and gave their contribution in several areas, including education. In this context, starting from the early days of the Ottoman Empire until the second half of XIXth century, all education institutions and the people who served here were financed by these philanthropic objects. This important aspect can be traced easily in the madrasah’s which operated in several Albanian towns during the ottoman period.

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“İslam Medeniyeti” Kavramının Doğuşu ve Şemseddin Sami’de “İslam -Avrupa Medeniyetleri” Karşılaştırması

Author(s): Celalettin Vatandaş,Saniye Vatandaş / Language(s): Turkish Issue: 2/2023

The word "civilisation", coined by French intellectuals in the middle of the 18th century, was soon adopted by other European societies. This name meant that they were different and superior to all other societies. Ottoman bureaucrats and writers translated the word "civilisation" into Turkish as "medeniyet". However, "medeniyet", one of the important concepts of the Islamic tradition, was far from expressing the mentality and lifestyle meant by civilisation. The concept of "civilisation" was specific to Europe under the existing conditions and expressed the understanding that Europe was unique and superior. At the same time, it represented an understanding that legitimized the invasion and exploitation of non-European countries by some European states, particularly Britain and France. In order to reduce the reactions of the societies that were the victims of their occupation and exploitation and to idealize being European, Europeans claimed that there were other "civilisations" in history. The concept of "Islamic civilisation" was born under these circumstances. Şemseddin Sami, who wrote the first book entitled "Islamic civilisation" in 1879, defended the thesis that Muslims had a "civilisation" in history and that this "civilisation" had contributed to the formation of the European one. However, after a while, he significantly changed his view and argued that "Islamic civilisation" was completely lost in history and that "European civilisation" was the only and the most superior "civilisation" in the present world. This study aims to examine the conceptualization process of the word "civilisation" and especially Şemseddin Sami's comparison of "civilisations" in the context of this process. The subject will be examined with reference to the written texts of the period and current studies on "civilisation".

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Çağrı (1976) Filminde Hristiyan ve Yahudiler: İnşa Edilen Anlamlar ve Dinler Arası Diyaloğun İzleri

Author(s): Mustafa Sarmış,Ali Kuşcalı / Language(s): Turkish Issue: 2/2023

In this article, the way Christians and Jews are handled in The Message (1976), directed by Mustafa Akkad, is analyzed by making a detailed comparison with Islamic historical sources. In line with this purpose, interrogations are made in the article through the historical film criticism method. In this context, the topics are explored in a triple order in the article: First, it is revealed in general how Muslim-Christian and Muslim-Jewish relations are mentioned on in the sources of Islamic history. Secondly, how Christians and Jews are portrayed in the film is described by making a content analysis. Then, comparisons between these two situations are made and the harmony between the historical sources and the film is analyzed. Finally, the differences between historical realities and the film are determined and these differences are evaluated through discourse analysis and semiotic methods. Thus, it is tried to examine what kind of meanings are constructed in the film. As a result of the issues questioned in this context, it is seen that Christians and Jews are presented in the film The Message with a content that is incompatible with Islamic historical sources. When examined carefully, it is understood that these differences are presented to the audience with a content that supports the interfaith dialogue approach. It seems possible to attribute the reason for such an approach to the Hollywood film industry, which is dominated by the Jewish lobby and the Christian environment, and to the reactions of Western audiences who will watch the film.

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Eskişehir İli Ali Koç Baba Ocağı İle Sultan Şücaaddin Veli Ocağı Dini Örgütlenmesi ve İnanç Pratiklerinin Karşılaştırması

Author(s): Hüseyin Temel,Refik Arıkan / Language(s): Turkish Issue: 2/2024

Alevism emerged as a result of the power struggles over who would be the caliph after the death of the Prophet. It has been used to characterize the followers of Prophet Ali and the members of the Ahl al-Bayt. In Islamic history, it has also been used to describe different mystical, political and theological formations that are considered to be part of the Shia and Shia and have beliefs about Prophet Ali. In the course of the historical process, Alevism has been divided into different branches within itself and has become a belief that shows its influence in different geographies. Finding a place for itself among Turks, Alevism became one of the most important religious organizations in Anatolia, especially with Hacı Bektaş-ı Veli. The Alevis, who spread to the Balkans with the settlement policy, were organized as "hearths" and continued their beliefs. Alevis who returned to Anatolia with the migrations from the Balkans continued their beliefs and culture. In this study, the origins, religious organizations, similarities and differences in terms of worship and social life of Seyyid Ali Koç Baba Quarry and Seyyid Şücaaddin Veli Quarries, which are among the Alevi communities living in Eskişehir and its vicinity, are focused on. Büyükyayla, Salihler and Kütahya Aydınlar villages around Eskişehir Seyitgazi, which are predominantly inhabited by the followers of Ali Koç Baba Quarry, and Arslanbeyli Village of Şücaaddin Veli Quarry were selected as samples.

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METROPOLİTAN MÜZESİ'NDEKİ İSLAMİ DÖNEME AİT BAZI YAZILI ESERLER

Author(s): Kamran SOKHANPARDAZ,Necla Dursun / Language(s): Turkish Issue: 47/2024

The Metropolitan Museum of Art, located in New York City, United States, stands as one of the largest museums in the world. Established in 1872, the museum's collection encompasses a wide array of art from various regions, including Asia, the Ancient Near East, Egypt, Greece and Rome, the Middle Ages, Islamic art, European paintings, and modern art. This article examines 11 previously untranscribed artefacts from the Islamic period, housed within the collection of the Metropolitan Museum. These artefacts, dating between the 8th and 14th centuries, originate from different regions and consist of two embellished stone architectural elements, two wooden panels, one token or glass weight, and six pages of the Qur'an inscribed in Kufic script. The objective of this study is to provide a transcription of these artefacts, elucidate their general characteristics, and analyse the intricacies of their motifs and ornamentation. While many pieces in the museum's section have been thoroughly documented in the list of museum artefacts, the transcriptions and detailed examinations of the examined artefacts have been largely overlooked. In fact, the museum's inventory lacks comprehensive information and readings of these artefacts. Conducting a detailed analysis of these artefacts will serve as a guiding resource for those conducting research in this field. This article employs a qualitative research method, relying on descriptive analysis and observation based on a selected sample.

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Islam Penginyongan: Orientation of Local Wisdom towards Ebeg Tradition in Islamic Studies and Local Culture

Author(s): - Nawawi / Language(s): English Issue: 4/2024

Javanese culture has become the center of study for many Indonesians, due to its historical dominance in the fields of politics, economics, culture, and its status as a major ethnic group in the archipelago. Throughout its history, Javanese culture has gradually absorbed various elements and influences and has been influenced by various interactions for more than a millennium from foreign cultures and civilizations. Islamic values, harmony between movement, music and lyrics in art ok can represent spiritual concepts in Javanese beliefs. This ritual becomes a channel for the expression of spirituality, connecting humans with higher dimensions and honoring the presence of spiritual forces. The method in this research is qualitative. The results of this research are: in art ok, process machine is a powerful reflection of humanity's greed and lust for the world. This is a moral message and reminder about the importance of maintaining balance, caring for spiritual values, and avoiding excessive attachment to material things that can disrupt one's relationship with God. Through procession machine will provide a moral message about the importance of controlling oneself and avoiding negative behavior that can harm oneself and others. Just as this procession illustrates the effects of uncontrolled lust, so too can behavior such as gambling and other vices have a negative impact on a person's life and social relationships. On the other hand, Art ok encourage responsibility to maintain good relationships with law. In all, procession machine for someone is a form of expression of gratitude, appreciation, and happiness to law.

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The Role of Digital Platforms in Studying the Holy Qur’an: A Case Study based on the Voices of Students from Diverse Cultures at the Prophet’s Mosque

Author(s): Ayman Mohammed Zohdi,Fahad Saleem Al-Hafdi,Waleed Salim Alhalafawy / Language(s): English Issue: 7/2024

All through the past few years, digital platforms have witnessed a widespread and a significant increase in their popularity, coinciding with the increasing dependence on modern technologies and the increasing need for communication and distance education. Digital platforms have proven their efficiency in various educational fields, but few studies have addressed the role of digital platforms in improving the study of the Qur’an. The Prophet’s Mosque is one of the biggest mosques that provides the service of studying the Holy Qur’an relying on multiple methods, including digital platforms which are used in a specific context for teaching the Qur’an to students from various cultural backgrounds from different countries. Accordingly, the current study aims to study the case of digital platforms used in teaching the Holy Qur’an in the Prophet’s Mosque by relying on listening to (7) voices of students studying the Qur’an from different cultural backgrounds. To implement this study, the qualitative case study approach was adapted through interviews and qualitative observation of participating students. According to the outputs of the objective analysis, the results of the study showed that the roles of digital platforms in teaching the Holy Qur’an to students from diverse cultural backgrounds are based on four main topics: educational flexibility, educational efficiency, educational satisfaction, interaction, and participation. These results showed the possibility of expanding the generalization of the experience of the Prophet's Mosque in teaching the Holy Qur’an via digital platforms, as this experience showed that teaching in this way contributes to creating positive attitudes towards digital platforms, enhancing participation in Qur’anic circles, facilitating communication between teachers and students, providing assistance, ease of access, and flexibility of study, which contributes to the continuation of education.

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The Destruction of Cultural Property of the Muslim Community during the War in Bosnia and Herzegovina

Author(s): Jacek Dworzecki,Bernard Wiśniewski,Karol Kujawa / Language(s): English Issue: 2/2024

The purpose of this work is to present the process of the destruction of cultural property of the Muslim community during the warfare conducted on the territory of Bosnia and Herzegovina (BiH) in 1992– 1995. The work is based on historical and press sources in Serbian, Bosnian and Croatian. Field research conducted in 2000 and 2022 to obtain information on the number of demolished and restored mosques in BiH also makes an important contribution. In addition, in-depth interviews were conducted with Slovak soldiers who served in NATO IFOR operations, as well as with representatives of international institutions. Research results indicate that during the war in BiH (1992–1995) the Muslim community suffered the greatest losses of cultural property. 614 mosques were destroyed. Serbian armed troops carried out most of the damage, while Croatian armed troops did less. After the war, no individual was held responsible for the destruction of cultural property. The case of BiH shows that international law still does not protect religious sites.

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Freedom of Religion of Muslims in Finland: Impediments in Legislative and Societal Structures

Author(s): Merilii Mykkänen / Language(s): English Issue: 1/2024

Freedom of religion and the right to equality and non-discrimination are significant human and fundamental rights that are currently under-researched in the Finnish context. This article analyses how different legislative and societal structures adversely affect the realisation of positive religious freedom for Muslims in Finland by examining two case studies: freedom of religion among Muslim prisoners, and the impermissibility of headscarves as part of the police uniform. The article argues that although Finnish legislation does not directly limit freedom of religion, it contains structures that hinder the realisation of positive religious freedom for Muslims. These stem from the close relationship between the state and the Evangelical Lutheran Church, and from prejudicial attitudes that manifest together or separately. Such structures may lead to an unequal position for Muslims compared to Christians in society, and can constitute discrimination.

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Between Humanism and Pre-Enlightenment: Dimitrie Cantemir and His Work: Historiographic Controversies

Author(s): Florian Dumitru Soporan / Language(s): English Issue: 3/2023

The multi-faceted personality of this Romanian prince, descended from a modest family, who achieved success by virtue of his own merits, became one of the foremost connoisseurs of the Islamic civilization and participated in the elaboration of Tsar Peter the Great’s reform policies, has inspired vivid historiographic debates, concerned especially with his inclusion among the representatives of late Romanian Humanism or among the exponents of Southeast European pre Enlightenment. His career, built at the crossroads between the Orthodox world, Islamic alterity, and the German historical-geographic school for the study of states, justifies the classification of his work as part of this latter cultural movement, illustrated to the fullest in terms of the Romanian historical writing by the representatives of the Transylvanian School.

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Indo-Persian Identities in Medieval Muslim Deccan

Author(s): Marius Lazar / Language(s): English Issue: 2/2024

Between the 14th and 17th centuries, the Deccan Plateau region saw the emergence of Muslim sultanates (Bahmani, Ahmednagar, Bidar, Golconda, Bijapur, Berar, Bijapur) whose political, religious, intellectual, and artistic elites are deeply imbued with the Persian language and culture. They thus continue a long tradition of the dynasties that appeared in the east of the Muslim world, since the 9th century (Samanids, Ghaznavids, Ghurids, Khwarazmshahs, Ilkhanids, Timurids), as well as the Muslim political power ruling northern India, between the 13th and the 16th centuries (Delhi Sultanate). In all of this, regardless of the origin of the political-military elites who were in power (Turks, Afghans, Caucasians, Iranians, Indians converted to Islam), Persian becomes both the political-administrative language and the language of culture. Our study aims to provide an insight into the ways in which this Persian reference was disseminated, developed, assumed in the Bahmani Sultanate, and then in the other five sultanates that emerged after its dissolution (1527). For over three centuries, the dynasties in power patronized a very rich cultural life, where traditional Persian elements, brought here by scholars, religious people, Sufis, poets, artists coming from the Middle East and Central Asia, were shaped and adapted to the realities of the Indian environment. These symbioses were especially visible in art (primarily in miniatures) and in the development of new artistic expressions within what is called Indo-Islamic architecture.

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Strani utjecaji na islam u Bosni i Hercegovini od 1995. godine

Author(s): Juan Carlos Antunez Moreno / Language(s): Bosnian,English Issue: 2/2024

This paper describes the historical role of Islam as the majority religion in Bosnia and Herzegovina in the predominantly Christian religion in Europe. A special focus was placed on the activities of the Islamic Community in Bosnia-Herzegovina during the recent war and peace in the struggle to preserve the Islamic tradition of Bosniaks against the foreign influence of some radical elements of "Salefism" and "Wahhabism". Not ignoring the external criticism of some international and local media, as well as the criticism of some voices from within the Islamic community itself, of the leaders of the Islamic community because they were not alert enough about foreign influence, the author recognizes that they nevertheless faced the challenge of foreign influence on the Islamic tradition of Bosniaks wisely and responsibly in a way to ensure the unity and stability of the Islamic community as well as the Bosnian society as a whole. Therefore, the author concludes that the example of supreme Islamic leadership could play a constructive role as a bridge builder between the Islamic world and Christianity in Europe. For Bosnian Muslims belong to Europe geographically, historically and culturally. It is the sense of the author of this paper that Bosnia has been practicing Islam in its own way for centuries. Muslims in Bosnia and Herzegovina have a long history of multicultural society. They are proof that Islam, as it is understood and practiced in Bosnia, has its legitimate place in Europe, against those who claim that Islam is not compatible with European civilization.

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