Divine revelation, as a Qur'anic and religious concept in exegetical sources, is usually mentioned together with the institution of Prophethood. Revelation came to its end with the end of Prophethood. Therefore, although some have evaluated inspiration and true dream within the this context of revelation, according to most of Islamic scholars, it is not permissible to refer to the recevings of the divinely saints as revelation. Revelation, for which the holy Qur'an designates three pattern of descension, is discussed also in (...) three categories throughout the history of Islamic intellectual thought. Scholars of tafsir and theologians, philosophers, and mystics, all hold and bolster different views on the nature of revelation. Claims in Sufi literature that inspiration can descend to divinely saints -beyond immediate delivery to the heart- through direct or indirect divine communication from behind a veil and through angles can be evaluated as an effort to create a conception of revelation that corresponds to the three modes of revelation, adressed in Qur’an, peculiar to prophets. With regard to the issue of continuity of divine revelation, a thorough examination of the Sufi literature leads to the conclusion that revelation continues to decsend in its verbal form as inspiration but also, according to some Sufi authorities, in its noun forms unaniously considered as peculiar to the prophets. Therefore, especially since the period of Sufism’s intermingling with philosophy, the issues of accommdating sainthood within the framework of general prophethood, the distinction between revelation and inspiration and its continuity appear as a very complex, unframed and unlimited field. This can be observed in the instances addressed in this study. (shrink)

Divine revelation (waḥy), as a Qur'anic and religious concept in exegetical sources, isusually mentioned together with the institution of Prophethood (nubuwwa). Revelation came to itsend with the end of Prophethood. Therefore, although some have evaluated inspiration (ilhām) andtrue dream (ruʾyā sādiqa) within the this context of revelation, according to most of Islamic scholars,it is not permissible to refer to the recevings of the divinely saints as revelation. Revelation, for whichthe holy Qur'an designates three pattern of descension, is discussed also in (...) three categoriesthroughout the history of Islamic intellectual thought. Scholars of tafsir and theologians,philosophers, and mystics, all hold and bolster different views on the nature of revelation. Claims inSufi literature that inspiration can descend to divinely saints -beyond immediate delivery to theheart- through direct or indirect divine communication from behind a veil and through angles can beevaluated as an effort to create a conception of revelation that corresponds to the three modes ofrevelation, adressed in Qur’an, peculiar to prophets. With regard to the issue of continuity of divine revelation, a thorough examination of the Sufiliterature leads to the conclusion that revelation continues to decsend in its verbal form asinspiration but also, according to some Sufi authorities, in its noun forms unaniously considered aspeculiar to the prophets. Therefore, especially since the period of Sufism’s intermingling withphilosophy, the issues of accommdating sainthood (walāya) within the framework of generalprophethood (nubuwwa ʿāmme), the distinction between revelation and inspiration and itscontinuity appear as a very complex, unframed and unlimited field. This can be observed in theinstances addressed in this study. (shrink)

As a social issue, violence continues to manifest and remains a current topic of academic research. Scientific studies mostly focus on the individual and societal dimensions of violence; however, studies that address violence in the context of everyday life practices remain limited. This study argues that violence has a masculine character as a result of gender inequality and within the framework of the masculinity-power relationality. On the other hand, this study considers folk dances as a product of social culture and (...) views them as an effective form of non-verbal communication within society. The study is based on the claim that, in folk dances observed in formal or informal ceremonial events, which are part of everyday life and contain elements of violence, violence is legitimized as a spectacle. In this context, local folk dances from different regions of Turkey, performed exclusively by male dancers and portraying themes of heroism, victory, bravery, and courage, have been selected as examples. These include Trabzon Bıçak Horonu, Bursa Kılıç-Kalkan, Manisa Seğmen Sekmesi, Balıkesir Bengi, Erzurum Köroğlu Barı, Giresun Tüfekli Çandır Karşılaması, and Diyarbakır Şur-u Mertal. The violent content of these dances has been analyzed through the method of semiotic analysis. Weapons used in these dances, fast and rhythmic tunes, and rigid movements have been considered as indicators of violence. It has been concluded that these dances, admired and enthusiastically applauded, normalize violence. This study makes a significant contribution by addressing folk dances within the context of violence and aims to fill the gap in the literature in this field. (shrink)

Bu araştırma Cumhuriyet tarihinde Hint alt kıtasına yönelik fıkıh çalışmalarının konu aldıkları temel sahalar, tartıştıkları ana meseleler, görüşlerini inceledikleri ulemâ, muhtevâ ve sistematiklerinden bahsettikleri fıkıh metinleri, fıkıh eğitimi ve bölgenin fıkıh ilmine katkılarına yönelik tespitleri üzerinde durarak ülkemizde bu bölgeye yönelik ilmî faaliyetlerin tarihini ve gelişimini değerlendirmeyi hedeflemektedir. Hint alt kıtasının bir medeniyet bir havzasına dönüşümünü sağlayan ilmî disiplinlerden biri de fıkıhtır. Ülkemizde Hint havzası hakkındaki akademik araştırmaların yoğunlaştığı alanların tespiti ve inceleme konusu olmayı bekleyen muhtemel konulara dair bir takım (...) katkılar sunulması bu çalışmanın temel hedefidir. Cumhuriyet dönemi fıkıh çalışmalarına yönelik genel bir manzara sunmayı hedefleyen çalışmalarda Hint bölgesinin eksik bırakıldığı görülmektedir. Zira Hint alt kıtasının başta Hanefî mezhebinin gelişimi olmak üzere fıkıh tarihini yazabilmek çok sayıda araştırmayı gerekli kılmaktadır. Tercüme ve telif yoluyla bu bölgeyi bir yönüyle konu alan fıkıh çalışmalarının tarihi serencâmını incelemek ülkemizde oluşan birikimin durumu ve eksik bırakılan hususların tespiti cihetinden küçük bir katkı sunacaktır. (shrink)

Klasik fizik anlayışını değiştiren kuantum kuramı, bilimsel sahada ilk defa ortaya çıkan indeterminizm olması bakımından felsefe ve teoloji alanlarında da büyük etkiler meydana getirmiştir. Evrene yönelik yeni bir bakış açısı sunan bu kuram, tarihte çığır açarak yepyeni bir dönemi başlatmıştır. Devrim niteliğindeki kuantum kuramı, yirminci yüzyılın en önemli entelektüel başarılarındandır. Atom ve atom altı sistemleri inceleyen kuantum kuramı Max Planck’in kuantum hipoteziyle başlamış, kuramın temel prensipleri yine onun tarafından ortaya konulmuştur. Kuantum kuramı; hiçbir kesinliğin olmadığı, nesnelerin ölçüm yapılıncaya kadar hiçbir (...) özelliğinin bulunmadığı sıradışı bir dünyayı betimlemektedir. Kuantum dünyası; parçacıkların uzayda sürekli şekilde bir var olup bir yok olduğu, bir nesnenin aynı anda evrenin her yerinde bulunabildiği ve bir duvarın içinden rahatlıkla geçebildiği, iki cismin galaksiler arası uzaklıkta bile ışık hızından çok daha hızlı ve anlık bir iletişim hâlinde olabildiği tuhaflıklarla doludur. Bütün bunlar tamamen bilimsel olup gerçek sonuçları ve uygulamaları hem mikrodünyada hem de makro dünyada mevcuttur. Kuantum yasaları hiçbir yasanın edilmediği kadar test edilmiş ve bunlardan istisnasız geçmiştir. İslam düşüncesinde önemli bir yeri olan Gazzâlî, mûcizeyi nedensellik bağlamında tartışmıştır. Mûcizeyi âdetullah teorisi üzerine temellendirerek zorunlu nedenselliği reddetmiştir. Ona göre varlıklar özsel niteliklere sahip değildir, onları da aralarındaki ilişkileri de yaratan hakîkî fail olan Allah’tır. Dolayısıyla onların aralarında gerçekleşen neden-sonuç ilişkisi zorunlu değildir. Bu ilişkideki kuralları koyan da değiştirebilecek olan da Allah’tır. Neden-sonuç ilişkisindeki genel kurallar âdetullah, kurallardaki istisnâî değişiklikler ise mûcizelerdir. Gündelik yaşamdaki genel geçer kurallar (âdetullah) işlemekte olup bilim vs. bu kurallara göre yapılır. Mûcizenin gerçekleşmesi ise düşük bir ihtimal olarak her zaman vardır. Gazzâlî’nin, zorunlu nedenselliğin geçersizliğini ispat bağlamında getirdiği ateşin pamuğu yakması örneğinde ateş ile yanma arasında zorunlu bir ilişki yoktur. Başka bir deyişle ateşin özsel bir yakma özelliği bulunmamaktadır. Ona göre bunların kaynağı tamamen Allah’tır ve esasen âdetullah dışında -zıtların bir arada bulunması gibi muhaller hariç- her türlü ihtimal mevcuttur. Gazzâlî’nin bu görüşleri, günümüz kuantum kuramının neden-sonuç ilişkisine dair verileriyle uyum içindedir. Kuantum kuramına göre de maddenin en küçük yapı birimi olan temel parçacıkların farklı özsel nitelikleri bulunmamaktadır. Onların dünyasında dolayısıyla tüm evrende belirsizlik hakimdir. Her parçacık her an evrenin her yerindedir. Bu belirsizlikler ancak gözlemci etkisiyle/ölçümle belirlenir, böylece varlıklar ve olaylar oluşur. Bu oluşta her türlü ihtimal mevcutken gözlemci etkisi/ölçüm, bunu tek ihtimale düşürür. Kuantum kuramına göre gündelik yaşantıdaki yani makro âlemdeki alışılagelen klasik fizik kurallarının işleme sebebi, olasılıklarının çok yüksek olmasıdır. Fakat çok düşük ihtimalle de olsa sıra dışı ya da tabiat dışı olayların meydana gelmesi mümkündür. Bu ise mûcizelerin imkanını göstermektedir. (shrink)

In the ‘Ilm al-Balāgha, there are literary arts related to the beginning of the speech, the transition to the main topic and the conclusion. Ḥusn al-ibtidā and barāat al-istihlāl includes the introduction part of the speech; takhalluṣ and iqtidāb include transition from the introduction to the main topic; ḥusn al-intihā deals with the conclusion part. The position of these literary arts, which found a place in classical and modern rhetoric books, differed from one author to another even some authors did (...) not consider these arts as part of ‘Ilm al-Balāgha. In this study, it is suggested that it would be more accurate to include these arts, which come under the title of ‘Ilm al- Badī‘ or poetry plagiarisms or as separate subheadings in rhetoric books, under the title of composition arts in the ‘Ilm al-Balāgha. Because the composition means that the beginning of a text or a speech, the transition to the subject and the conclusion are supposed to be in harmony with each other. In our research, we pointed out the connection of the relevant arts with today’s composition studies, as well as the fact that the most beautiful examples of them are in the Holy Qurān, and we tried to reveal the place and importance of these arts in the ‘Ilm al-Balāgha. (shrink)

Philosophy courses are compulsory in all high schools and vocational schools in Turkey. These courses give students a vision by showing how problems have developed historically and been discussed systematically. Since 2006, a new course, called “Education of Thinking” has been introduced as an elective course for 6th, 7th and 8th grade students. This course provides more opportunities for philosophical development in children’s activities. The aim of this course is to enable students to be “ a subject” and “ a (...) critical thinker” by doing philosophy and practising thinking skills.Education in philosophy is in fact the education of thinking. As indicated by Lipman, for the improvement of thinking in the schools, the most important dimensions of thinking to be cultivated are the critical, the creative, and the caring. Success in this education can be ensured by educating children in philosophy. In this paper, I will examine and share the benefits of doing philosophy in the classroom in Turkey. (shrink)

When we look at a single example in the comparison of the West and the East, the ban on minarets in Switzerland or the absence of any churches in Saudi Arabia leads to incorrect conclusions. Such ideological selectivity hinders the model of coexistence. In this research study, we mentioned the possibilities, needs and minimum requirements of a coexistence model beyond the Ummah. We perform firstly (1) the description or diagnosis of the given situation, namely the determination of the problem: the (...) political or historical, theological and cultural sources, and origin of the problem; (2) the expansion of the given situation to the paradigm from the history, the spirit of the times, theological sources and principles; and (3) solution: updating the theological, political and cultural displacements and applying them in the current context. Contribution: This is the thesis of this paper: humans have enough theological, political, cultural and educational possibilities for a new global Convivencia for being able to realise ‘together and common living’. Humans have the theological, political and cultural opportunities to realise a new global Convivencia ‘living together even if not in unison’ for the future. (shrink)

“Marksizm,” artık o kadar çok anlama geliyor ki, belki de anlamlı olan yalnızca Marx’ın Kapital’de ele aldığı üretim tarzlarından, özellikle kapitalist üretim tarzı yaklaşımını geliştiren ve yaygınlaştıran teoriler bütünü olarak “somutMarksizm”den bahsetmektir. Açıkça bu başlığa tam oturmasa da geniş anlamda anlaşıldığı haliyle Foucault’nun tarihsel materyalizm düşüncesine katkıda bulunduğunu söylemek gerekir. Gerçekten de Marksizmi doğrudan somut anlamıyla tanımladığımızda, yalnızca Foucault değil Sartre da Marksist etiketine tam uymaz. Şaşırtıcı şekilde Kapital’i Okumak adlı eserin yazarları arasında olsa da Althusser’in bile bu kategoride yer (...) alıp alamayacağı tartışmalıdır. Bu isimlerle kıyaslandığında Foucault, daha çok Marx’ın yanında yer alır. Althusser’in üretim tarzını yapısal-senkronik terimlerle yenilikçi bir şekilde ele aldığı, Sartre’ın ise şeyleşmeyi dizisellik olarak anladığı dikkate alındığında, her iki ismin de çalışmaları felsefe kulvarındadır. Tabii Foucault, Marx gibi politik ekonomiden hareket etmese ya da politik ekonomiyle onun kadar ilgilenmese de iki ismin de felsefeden ziyade sosyal bilimlere daha yakın durduğu söylenebilir. Bu durum en azından Foucault için bir noktaya kadar geçerlidir ve ikisi de (yine bir ölçüde) Foucault’nun "mutlu pozitivizm" kavramıyla tarif edilebilir. (shrink)

Comprehending the messages of Qurʾān in terms of the relationship between occasions (sīra) and revelation has a profound influence on determining the contextual purpose and shades of meanings. Establishing such relationship necessitates dating sūras and verses. Although there are some oral transmissions (riwāya) that verses 12, 45, 47 and 77 were revealed in Madīnah, and some weak transmissions date this sūra as Medinan, this sūra is unanimously regarded as Meccan. Like many Meccan verses, not only the order of revelation and (...) causality of verses but also the content of the script do not provide concrete evidence about whether the whole sūra was sent down at once or revealed piece by piece or the date of the revelation. In this regard, in studies carried out on the dating of Sūrat Yāsīn, the dating of this sūra is established on the basis of the dates of the sūras coming before or after Yāsīn since they apparently have more definite datings. In recent studies done on the nuzūl order, Sūrat Yāsīn is dated on the basis of a time frame before the emigration to Abyssinia (615-616) in terms of Sūrat Maryam and Ṭāhā, or Muhammed’s return from Ṭāif and his Ascension (Isrāʾ) (620) in terms of Sūrat al-Jinn. The dating of the sūra covers a time span of 4 to 5 years and points out two discrete occasions of revelation. With this reason, there is a need for further studies to be carried out on dating Qurʾānic sūras, especially within the specific context of Sūrat Yāsīn. Traditional Islamic studies dispute the chronological order of the sūra, offering various chronological orderings for the sūra: 31, 36, 37, 39, 40 and 41. In the first part of this study, such variations and their causes are tentatively established and determining the precise chronology and listing of the sūra was attempted. Based on the analysis of the variations in the disputed ordering of the sūra, it has been found to be caused by five different reasons. When such discrepancies are accounted for and conflicts are resolved, the conclusion was reached that in almost all riwāyas, sūrat Yāsīn can be dated as the 41st chapter (sūra). In the second part of the study, on the basis of the discourse analysis of the sūra, new arguments to date the chronology of the sūra were put forward. These are; a- Because of their obstinacy, unbelievers will not heed the warnings directed at them (36/11), b- The speeches of unbelievers should not grieve Prophet Muhammad (36/76), c- The use of the word Rahmān the Most Gracious (36/11, 15, 23, 52), d- In return for conveying the message of Allah, prophets do not ask people for any wage (36/21), e- Regarding Qurʾān as book of poetry and calling Muhammad a poet (36/69), f- The possibility of recreation and reviving bones (36/78). Such arguments presented in a – f usually refer to events happening in Mecca and in particular the second part or the end of Meccan period, yet there is no exact date. g- Based on the phrase “al-Fulq al-Mashhūn”, the fact that sūrat Yāsīn should be dated after the emigration to Abyssinia (615-616) presents strong evidence that it was revealed after sūrat Maryam, though this is still not enough to give an exact date. h- In sūrat Yāsīn, in phenomenon of (a man coming from the farthest part of the City) (36/20), two names (Hazrat Abū Bakr and el-Hāris b. Abī Hāla) and two dates (month of Dhu al-Qiʿdah/April 5 – May 4, 615 and three days after Shawwal 15/February 27, 617) are mentioned in Sīra for the purpose of consolation and encouragement. In the third part of the study, in the chronological ordering of sūrat Yāsīn, information regarding the dating of sūras coming before and after Yāsīn are evaluated based on their similarity with Yāsīn in terms of discourse and diction. In nuzūl orderings, when riwāyas regarding dating sūrat al-Qamar, Ṣād and al-Jinn coming before Maryam and Ṭāhā are analysed, events happening during 7th or 10th year after emigration were observed. In addition, there were close connections between the discourse and diction of Yāsīn with those of Ḥavāmīm sūras. This brings to the mind the possibility that some sūras might be listed in the wrong place because of the vagueness of the piecemeal character of the Qurʾānic revelation and its effects on riwāyas. Based upon the findings and inferences in the first three sections of this study, sūrat Yāsīn was determined to be the 41st chapter (sūra) of Qurʾān. The dating of sūrat Yāsīn presented some difficulties especially while trying to date it according to the interrupted revelation order approach, and considering it together with Sūrat Maryam and Ṭāhā. However, listing sūrat Yāsīn on the basis of uninterrupted revelation order along with Sūrat al-Jinn, the previous sūra and Ḥāmīm sūras is found to be a more coherent strategy since it gives priority to the succession of two sūras. (shrink)

Ethics and morality, fundamental concepts in human society, are expected to be upheld by individuals and effectively taught by teachers to new generations. This study delves into the perceptions of preservice teachers regarding ethics and good within the framework of an ethics and morality course in education. It also explores the ethical and unethical behaviors these teachers most commonly encounter in their school experiences. Utilizing a qualitative case study methodology, the research provides an in-depth analysis of ethics, the concept of (...) good, ethical and unethical behaviors within the Turkish context. Through thematic analysis of data collected over various weeks, the findings reveal that participants perceive ethics as actions, individuals, and ideas that embody values such as justice, respect, and honesty. Their decision-making is influenced by diverse ethical filters aligned with normative ethical theories. For instance, an act is deemed ethical if it does not limit freedom and harm others, conforms to societal norms, benefits others, adheres to laws and rules, instills a sense of righteousness, and stems from good intentions. Furthermore, the study identifies six key qualities defining the concept of good: evoking happiness, being beneficial, proper, pure, preferred, and encompassing both moral and ethical dimensions. The experiences of ethical and unethical acts among participants predominantly relate to themes of inequality versus justice, harshness versus love, ineffective versus effective teaching, inconsistency versus role model behaviors, undesired versus desired relationships with school stakeholders, and the breach versus balance between professional and private life. Overall, this research highlights significant aspects of how preservice teachers perceive the concepts of ethics and good along with unethical behaviors, offering valuable insights for teacher education. (shrink)

: The corpus of fatwa named as Bostānu Shaqā’iq al-Nuʿmān, recorded in the Veliyuddin Efendi section under the number 1414 at Beyazıd State Library. It has been ignored so far. Because of its name, it may be thought that it is a part of Tashkoprulüzāde’s book Shaḳā’iḳ-i Nuʿmāniyya, but it is a nuqullu fatwa collection of Babakūshī ʿAbdurrahmān Efendi. In the famous Shaqā’iq appendix Atā’ī, which gives information about the biography of Abdurrahmān Efendi does not mention the book with this (...) name. Abdurrahman Efendi who was from a family in Plovdiv region worked in different positions in Istanbul and Edirne. Then, he was appointed as a mufti to Kefe, Crimea. He died in 983/1576. There is no information about his scholarly identity in ‛Aṭā‛ī except being the intern of Abū l-Suʿūd Efendi. In this essay, first of all, the place of Babakūshī in Ottoman Islamic Law tradition will be determined, and the features of the manuscripts and some notes on the postscript will be studied. In assessment section, especially because of the notes on the manuscripts, it has to be studied in terms of Islamic Law literature and its place should be figured out in fatwa literature. Summary: Nuqullu Fatwa collections that included citations were the books that were created for people to have access to the ruling on legal issues of scholars who were appointed as Muslim judges or muftis together with their sources and background. Although there are several studies in the literature about fatwa collections with citations Babakūshī ʿAbd al-Raḥmān Efendi's book titled Bostânu Shaqā'iḳ al-Nuʿmān was not included in the literature. ‛Aṭā‛ī provides information about the life of Babakūshī Abdurrahman Efendi. Atâ'î explains that he climbed the stairs with the help of Baba Efendi and joined the special group of people with aptitude at the level of apprenticeship. Then he raised also to the level of being the intern of Abū l-Suʿūd Efendi. Later, Babakūshī ʿAbd al-Raḥmān started to teach. He taught as a teacher for three years in Istanbul and then became the Mufti of Kefe replacing Molla Akmal al-Dīn. Molla Ekmeleddin, who was better known as Ekmel Efendi, just like ʿAbd al-Raḥmān Efendi, was an apprentice of Abū l-Suʿūd Efendi and would later be transferred to Cyprus after the island was conquered. According to Aṭā‛ī, ʿAbd al-Raḥmān Efendi remained in that position which he was appointed as Ṣahn teacher until his death and died in Zilqāda 983/February 1576. The highest position that Babakūshī took among the religious scholars organization in the Ottoman Empire was being the Mufti of Kefe. As stated by ‛Aṭā‛ī, he was appointed as the Mufti of Kefe with the title of Ṣahn teacher. Instead of giving information about his teachers, ‛Aṭā‛ī mostly concentrated on Baba Efendi who was one of his relatives. Therefore we do not have information about his mentors/teachers. We can say that he belonged to the Ottoman school of scholars since he was an apprentice of Abū l-Suʿūd Efendi. The copy which is the subject matter of this study is registered as Veliyüddin Efendi with number 1414 at Bāyezıd State Library. According to our research, the copy which has 237 sheets is the only copy of the book. From the expressions of Babakūshī in the preface, it is concluded that the book was written close to his death. There are several notes written with different pens as footnotes of the book. Here, four of them which are considered to be more important will be identified.First: Notes written with the same pen as the main text. These are generally citations from books such as Tatarkhāniyye, Hidāya, ‛İnâya, Kashf al-Asrâr Sharḥu Manār.Second: are 'maṭlabs' i.e. important matters. Third: are relatively inelaborate notes. These were written by someone who we thought was not a copyist/calligrapher when compared with the general style of the book. Fourth: Warning notes which included some questions. These are generally in Turkish. The preface of the book, provides sufficient information about who the author was and the nature of the book. ʿAbd al-Raḥmān Efendi, with the intention of writing a collection, started to research taking into account imams' and shaykhs' nāsikh and mensūkh and he also considered sheikhs' explanations about what was definite and what needed caution and taqwa in practice. He recorded that this search lasted for 3 years and he referred especially to Fatāwa-yi Qādikhān and Fatāwa-yı Tatarkhāniyya within this period and additionally reviewed and studied Islamic Law books that he found in the Ottoman Empire. He described that he divided these into chapters and inserted subject matters in the footnotes. Then he described how he gave the title, Bostānu Shaqā'iḳ al-Nuʿmān to the book emphasizing especially bostan.This could be seen in the expression, Masīratan li'l-Qudāt. No reference was made to Shaqā'iḳ al-Nuʿmān in the title of the book. Probably he had his intentions due to the famous book titled Şeḳ' āiḳ-i Nuʿmaniye and his pupils). In the chapter which started with Fasl right after the preface the author said that fatwa would be issued based on the opinions of three imams, namely Abū Ḥanīfa, Abu Yūsuf and Imām Muhammed that their madhap was followed and their good morals were observed. Then, it was stated that the Mufti could issue fatwas according to the opinions of first, Abū Ḥanīfa, then Abu Yūsuf and finally Imam Muḥammed. It was also stated that if he could not find their opinions and had himself muctehid, he could give his ictihad. The Fatwa collection, Bostān, is an important work among the 16th century Ottoman books since it is an important scholar's book who had witnessed Islamic knowledge in the central Ottoman Empire and Crimean region. (shrink)

Bu makalede Necmeddin Kâtibî ile Nasreddin Tûsî arasında teselsülün imkânı/imkânsızlığı konusunda gerçekleşen yazılı bir münâzara analiz edilmiştir. Bu münâzarada, klasik dönemde teselsülün imkânsızlığına dair İslam düşünürleri tarafından öne sürülen en meşhur delillerden üçü ele alınmıştır. Bu deliller klasik İslam düşüncesinde burhân-ı arşî, burhân-ı tatbîk ve burhân-ı tezâyüf adıyla bilinen delillerdir. Kâtibî, bu delillere karşı itirazlarını ortaya koymak için hocası Tûsî’ye bir mektup yazmış, bu mektubunda öncelikle teselsülün imkânsızlığına dair öne sürülen bu delilleri takrir etmiş, daha sonra bu delillere karşı itirazlarını (...) sıralamıştır. Bunun üzerine Tûsî, Kâtibî’nin bu itirazlarına oldukça doyurucu ve ikna edici cevaplar vermiştir. Hocasının açıklamaları neticesinde ikna olan Kâtibî, münâzara sonucunda teselsülün imkansızlığına dair klasik dönemde ortaya koyulan bu delillerin geçerliliğini Tûsî’nin açıklamaları bağlamında kabul etmiş ve son bir itiraf mektubu yazarak bu kabulünü dile getirmiştir. Tûsî’nin bu itirafa cevap olarak teşekkür ve takdir sadedinde yazdığı son mektupla münâzara sona ermiştir. (shrink)

Similar words and utterances in the Qurʾān are the subject of the technical term lafẓī mutashābih. The rephrasing of meanings (maʿnā) and use of different words (lafẓ) in the Qurʾān are dealt with under the rubric of the theme “Qurʾānic style.” The stylistic variations in the Qurʾān are expressed as takrār al-Qurʾān, tasrīf (Affix and Paraphrase), ʿudūl (inversion), and tafannun (stylistic variation). However, when compared with other terms of exegesis, “tafannun” remained in the background and its conceptualization was thwarted. This (...) could be attributed not only to other concepts brought to the fore but also to the fact that tafannun underwent semantic restriction and was confined to iftinān within the framework of badīʿ. This study aims to clarify the true meaning of tafannun which reflects stylistic variations in the Qurʾān and revealing the contribution of this term to the more appropriate interpretation of the Qurʾān, assessing its significance for the field of tafsīr. The first chapter of this study deals with the etymology of tafannun, its historical background and conceptualization as well as the relationship between iʿjāz (inimitability) and tafannun in the history of tafsīr, while the second one identifies and illustrates the kinds of tafannun to expound on the true nature of this concept.Summary: Similar words and utterances in the Qurʾān are the subject of the technical term lafẓī mutashābih. The change and variety of the rephrasing of meanings (maʿnā) and words (lafẓ) in the Qurʾān are dealt with under the rubric of the theme “Qurʾānic style.” The stylistic differences and variations in the Qurʾān are expressed in the literature with terms such as takrār al-Qurʾān, tasrīf (affix and paraphrase), ʿudūl (inversion), tafannun (stylistic variation). However, in the terminology of exegesis, the term “tafannun” remained in the background, and its conceptualization was thwarted. This could be attributed not only to other concepts brought to the fore but also to the fact that the word tafannun underwent semantic restriction and therefore was confined to iftinān within the framework of badīʿ. Yet in earlier times it was widely used in the exegesis literature as part of Arabic language to identify the stylistic variations in the Qurʾān. Starting with 8th century AH, there have been numerous references to the term tafannun. From 9th century AH to present, many Muslim exegetes, especially Ibn Āshūr (1879-1973) used tafannun as one of the fundamental concepts to understand and explain the proper meaning of the Qurʾān. This study aims to clarify the true meaning of tafannun which reflects stylistic variations in the Qurʾān and revealing the contribution of it to the proper interpretation of the Qurʾān, assessing its significance for tafsīr. The first chapter of this study deals with the etymology of tafannun, its historical background and conceptualization as well as the relationship between iʿjāz (inimitability) and tafannun in the history of tafsīr, while the second one identifies and illustrates the kinds of tafannun to expound on the true nature of this concept.According to the result of this research, iftinān means following various styles and genres (types), while tafannun denotes variations in styles and genres (types). In vernacular, these two terms are considered the same. The term iftinān was dealt with in some works under the subject of muhassināt al-maʿnaviyya within the framework of badīʿ. In the Arabic literature, when the definition of the term iftinān was given, the term tafannun was not defined under any section of any book or any other place in the rhetoric of science. Tafannun is used to express the way any action is carried out, as it is mentioned in the definition of iftinān.The word tafannun was used to demonstrate the expertise, depth and mastery of Islamic scholars in one or various fields of Islamic studies in the early works of Islamic literature. In later times, the term iftinān was used to show rhetorical and oracy skills of a person. Abū Hilāl al-ʿAskarī (d. 400/1009) define tafannun as “the variation in words while two paragraphs bear the same meaning.” His definition proved to be a turning point in the conceptualization process of the word tafannun. Al-Zamakhsharī (d. 538/1144) was the first Islamic scholar to refer to the word tafannun in the interpretation of the Qurʾān. He used the words iftinān and tafannun in the same sense in his works. He mostly regarded examples of iltifāt as iftinān. Abū Bakr al-Rāzī (d. 666/1268), establishing a connection between tafannun and repetition, stated that the term tafannun was used to avoid boredom of repetitive diction.Among other authors who used the term tafannun in their works, Bayḍāwī, (d. 685/1286), Nīsābūrī (d. 730/1329), Ibn Cemāʿa (d. 733/1333), Abū Ḥayyān (d. 745/1344), Samīn al-Ḥalabī (d. 756/1355), Zarkashī (d. 794/1392), Suyūṭī, (d. 911/1505), Ḥaṭīb al-Shirbīnī (d. 977/1570), Shihāb al-Dīn al-Khafājī (d. 1069/1659), Ālūsī, (d. 1270/1854), Muḥammad ʿAbduh (1849-1905)-Rashīd Riḍā (1865-1935) and Ibn Āshūr are the notable ones. Rather than merely defining the term tafannun, the majority of these commentators emphasized the function, benefit and aim of this word. Thanks to the use of this word by these commentators, a distinction was made between tafannun called iftinān as a literary device in the science of badīʿ and tafannun gaining a new meaning used to express stylistic variations. As a result, two words with the same dictionary definition were distinguished from each other during the conceptualization process. Among the authors using the word tafannun, Ibn Āshūr clearly defined the term and contributed significantly to its conceptualization. He defines the word tafannun as the uniqueness of the Qurʾān in employing stylistic variations by offering synonymous words in case of iʾtirāz (discursive), tanzīr, (resemblance), tazyīl (appendix) and takrār (repetition), creating the most comprehensive definition until that time.Tafannun is also defined as expression of the same meaning through re-signifying, stylistic variation in two verses, difference in the repetition of parables, variations in choice of diction and synonymous words, and avoidance of repetition. As a result of its definition, the word tafannun also denotes providing stylistic variations, using vivid language, avoiding prosaic diction, using denotative and connotative language, helping readers to grasp shades of meaning and read between the lines in the most clear and economic way.In the related literature, there are a lot of references to the word tafannun when demonstrating iʿjāz of the Qurʾān. When looked at the historical development of the relationship between iʿjāz and tafannun, it is observed that tafannun was accepted to be an element of iʿjāz. Defined as providing stylistic variation, tafannun is employed in various ways. The literary devices used to carry out tafannun are through ʿudūl, iltifāt, taqdīm and taʾhīr, change of utterances, use of synonymous words, objection, resemblance, and addition. In the proper interpretation of the Qurʾān, tafannun has a comprehensive usage, making many more academic studies a necessity with a view to making a significant contribution to a deeper and better grasp of words and shades of meanings employed in the Qurʾān. (shrink)