Search

The science of recitation is a discipline that deals with how to read the words of the Qur’ân depending on the seven letters and the different readings on these words by comparing them to their narrators. As a result of these different readings, the meanings of the verses may differ. Although this situation is accepted as a richness for the meaning world of the Qur’ân at first glance, the fact that the different meanings formed as a result of the differences in recitations do not find any equivalent in many meanings has brought about some discussions. In our study, this issue will be discussed from the perspective of possibility and necessity and answers to these questions will be sought. In fact, it cannot be claimed that all the differences in recitation are related to meaning. Because most of these differences are procedural differences. In other words, they are differences related to the quality of the performance, such as idghâm, izhâr, imale, tahqîq or takhfîf of the hamza, and the amount of lengthening of the meadds. It is not expected that these differences will find a response in the meanings. However, it has been observed that some writers who want to draw attention to the rules of tajwid also include procedural differences in their interpretations. Some other differences are differences that affect the meaning from different angles. In this study, it will be discussed how different readings related to the meaning of Surah Baqara are reflected in some meanings written in Turkey and how the resulting richness of meaning is seen by commentators or translation writers. In addition, it will be examined whether the aim of the seven letter licenses, which are at the source of different readings, is for literal convenience or to provide richness of meaning. It will be discussed how possible it is to reflect the differences in recitations in the interpretations, as opposed to the possibility of discussing the differences in recitations extensively in the interpretations, and the necessity of this in this sense. As a result of the study, it was concluded that the translations published in Turkey were written especially based on the Asım recitation and that most of them ignored the multiple meaning structure that emerged as a result of other different readings. Although this problem poses a problem for people who are familiar with the science of recitation, it has been concluded that it is not a problem for a simple reader who has not even learned the Arabic of the Qur’ân yet but is curious about the message of the Qur’ân. In this study, some suggestions have been made to solve the problem of not reflecting the differences in recitation, especially among those who study recitation science, in the meanings. [ABSTRACT FROM AUTHOR]

The i'jaz aspect of the Quran can be revealed by the sciences of ma'ani and beyan, which are the most important disciplines of rhetoric, and can also be explained by the artistic arts. Because the Qur'an is the basic dynamic of eloquence. In this study, the Qur'an is analysed in the context of husn al-khatimah, which is one of the semantic artistic arts and has an important position in the aesthetics of speech. In Arabic rhetoric, husn al-khatimah is to make the interlocutor feel that the word will end and to make the end sweet to the ear, the form beautiful, and the meaning pleasant. Therefore, the concept has nothing to do with the term khatimah, which means 'passing away from the world with faith'. In the history of Arabic literature, husn al-khatimah has been a matter of care by poets, writers, and orators. Especially the poets and orators of the Abbasid period successfully applied this art to the word in various forms. Although there is rich data on art in the Qur'an al-Karîm, its presence at the end of the suras comes to mind in the first place. However, when the study was deepened, the presence of the art was detected not only at the end of the suras but also in the sections within the suras, even at the end of the verses, and in the passages stating the end of the revelation. This situation has been the source of inspiration for the present study. When the available literature is reviewed in this context, there is no academic study similar to the content and method of this study. When the studies that can be called close were analysed, it was observed that their content, aims and methods were completely different. For example, İsmail Durmuş's article 'İntihâ' in the Encyclopaedia of Islam is a summary within the limits required by an encyclopaedia article, but it does not include some features in its content. Again, although Faruk Tuncer's work titled 'Tenasüp İlmi Açısından Kuran Sûrelerindeki Eşsiz Ahenk' deals with the subject relatively under the subtitle of 'Kur'an'ı Kerîm Surelerinin Sonları (Hâtime)', he did so from the perspective of the issue of tenasüp in the science of tafsir, not from the perspective of artistic arts in the science of eloquence due to the nature of the study, and as the title suggests, he only deals with the endings of the suras. Similarly, Ebubekir Sıddık Şahin's 'Şiirin Üç Güzeli: Hüsn-i Matla', Hüsn-i Tahallüs, Hüsn-i Makta'' is related to the field of Turkish literature. In the Arab world, there is no modern study that deals with this art or, in other words, the issue at a problematic level in the modern period. Therefore, it is hoped that the research will contribute to the literature. On the other hand, the literature review method was used in the research. "In this context, the conceptual framework of art was first examined, along with the scholars who addressed it in its theoretical dimension. The discussion also included the fundamental criteria for evaluating art and its place in key Arabic literary forms such as poetry, prose, and oratory. Following this, an attempt was made to define the boundaries and key features of the phenomenon of husn al-khatimah in the Qur'an. As a result, it has been determined that art is used with many concepts in the literature, as a result of this, scholars of literature and rhetoric cannot agree on who is the first inventor of art, and there is a disagreement between Ibn Rashiq and Abü Hilal al-Askari on whether art existed in the poetry of the Jahiliyyah period. It is hoped that this situation may be due to the differences in the two scholars' views on the art of husn al-khatimah and the criteria of husn al-khatimah. Again, the existence of the phenomenon of husn al-khatimah in the Qur'an not only at the end of the suras but also at the end of the suras, at the end of the verses and in the verses that indicate the end of the revelation has been another conclusion reached in the research. [ABSTRACT FROM AUTHOR]

Copyright of Kalemname is the property of Kalemname and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Academic Social Resources is the property of Journal of Academic Social Resources and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Firat University Faculty of Theology / Fırat Üniversitesi İlahiyat Fakültesi Dergisi is the property of Firat University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Holy Quran is a sacred scripture revealed to the Prophet Muhammad by Gabriel and is the fundamental source of the Islamic religion. Therefore, Muslims have endeavored to understand it from the earliest stages of Islam, leadng to extensive scholarly research. In addition to studies conducted on the content of the Holy Quran itself, research designed to facilitate its understanding significant efforts have been primarily undertaken by commentators and other scholars across different fields, mainly focusing on the language, grammatical structure of the Quran, its thematic content, thedivision of surahs and the historical development of its compilation of its compilation into the Mushaf. From this perspective, the Holy Quran has undoubtedly also attracted the attention from literary scholars who have conducted numerous studies oof this sacred text. Literary scholars have been interested in both the content and the form of the Holy Quran. Those who have written in literary circles have resorted to the Holy Quran as a primary source in its entirety or in the context of the arts of quotation and allusion. In addition to translating the Quran in verse, one area of particular interest has been the nomenclature of the surahs Scholars have conducted autonomus studies on these surah names, often composing their anayses in poetic form0- ne such work is the Persian Poetical Süveri-i Holy Quran written by Ubeyd Dede, which is the focus of this study. This work is considered as a significant contribution to the field of Turkish-Islamic literatūre. Before examining Ubeyd Dede's work, this study provides a brief overview is provided of the tradition of Suver-i Quran in the Anatolian field. Then, Ubeyd Dede's work called "Manzum Süver-i Kur'ân" isexamined in terms of its formal characteristics and content. At the end of the study, aversion of the work transcribed in the Arabic alphabet, a Latinized translated text and Turkish translation of the work, as well as the original manuscript are included. [ABSTRACT FROM AUTHOR]

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The great Azerbaijani poet NizamiGanjavi had a purpose of bringing up a mature man. The poet, however, saw that only the word can influence the evil deeds that shadow the human mind. According to the poet, perfection of human is a complex and difficult process. Therefore, everyone must seek out their own strength. The poet has created perfect human characters in his works. One of them is Majnun's character in the poem “Leyli and Majnun” and the other is the character of Alexander in his last poem, which elevated him to perfection. The character of Majnun is a perfect example of a mature human being who has set out to reach the divine truth and has reached the highest point in the face of all difficulties. The mature person that the poet praised, most importantly was free fromall the sins of the soul. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Karabük Türkoloji Dergisi is the property of Karabuk University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Artuklu Akademi is the property of Artuklu Akademi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

İslâm’ın bidâyetinden bu yana korunmasına azami derecede itina gösterilen Kur’ân-ı Kerîm, hafızalar yanında mushaflarda da yazılı şekilde muhafaza edilmiştir. Bu amaçla, inen âyetler Hz. Peygamber döneminde vahiy katiplerince muhtelif malzemelere kaydedilirken, ilk halife Hz. Ebû Bekir döneminde mevcut malzeme üzerinde yazılı bulunan âyetler cem’ edilerek kitap haline getirilmiş, bu kitaba da mushaf ismi verilmiştir. Hz. Osman devrine gelindiğinde ise, gerçekleştirilen fetih hareketleri vesilesiyle farklı bölgelerden bir araya gelen Müslümanların, bazı Kur’ân kelimelerinin farklı okunduğuna şahitlik etmeleri neticesinde ciddi tartışmalar vuku bulmuştur. İlahi kelamın sıhhatine dair şüphe uyandırabilecek nitelikteki bu tartışmalara son verme adına halife Osman’ın riyasetinde Kur’ân nüshaları istinsah edilmiş, bu nüshalar da dönemin önde gelen İslâm beldelerine birer kurrâ sahabî ile gönderilmiştir. Mushaflarla birlikte beldelere gönderilen sahâbenin, yedi harf ruhsatı çerçevesinde, Hz. Peygamber tarafından onaylanan okuyuş biçimleri, zaman içerisinde o bölgede intişar etmiş ve kırâat ekollerinin teşekkülüne zemin teşkil etmiştir. Medine, Mekke, Basra, Şam ve Kûfe şehirleri özelinde ortaya çıkan ekollerce benimsenip meşhur olmuş okunuş şekilleri, asırlardır kırâat ilmi vasıtasıyla varlığını sürdürmektedir. Kur’ân kelimelerinin okunuş keyfiyetlerini konu edinen kırâat ilmi, Hz. Peygamberden sadır olan veya onay alan farklılıkları muhafaza ve sonraki nesillere aktarma vazifesini ifa etmektedir. Bu vazifenin ifasında kurrâlar aracılığıyla sürdürülen kırâat tedrisatı (aşere-takrib-tayyibe) yanında alan üzerine telif edilmiş eserler başrol oynamaktadır. Kur’ân kelimelerine ait bu farklılıkların İslâmî ilimlere yönelik birtakım etkilerinden söz etmek mümkündür. Zira tefsir başta olmak üzere fıkıh, kelam gibi ilimler özelinde kırâat farklılıklarından istifade edilebilmektedir. Bu ilimler kapsamında Kur’ân kelimelerindeki farklılıklardan, âyetleri anlamlandırma, bazı fıkhî ve kelâmi hükümlere temel teşkil etme noktasında yararlanılmıştır. Sahih ve şâz kırâat ihtilaflarının tespiti, bu farklılıkların tefsirî yöndeki etkisine yönelik incelemenin yer aldığı bu çalışmada, halk tarafından namaz sûreleri olarak da nitelenen, kısâru’l-mufassal sûreler arasında yer alan, mushaf sıralamasındaki son on (Fîl-Nâs arasındaki) sûre tetkik edilmektedir. Araştırmada kaynakların müsaade ettiği ölçüde sahih kırâat farklılıkları yanında şâz okuyuşlar da tespit edilmeye çalışılmaktadır. Aynı zamanda saptanan bu kırâat farklılıklarının manaya etkisi incelenmekte, böylece mezkûr sûreler özelinde sahih-şâz tüm kırâat farklılıkları ve bunların anlama tesirinin ortaya konması tahdif edilmektedir. Bu gaye ile çalışmada her sûreye ait müstakil başlıklar altında öncelikle sûre hakkında özet bilgilere yer verilmekte, ardından âyetlerde farklılık bulunan kelimelere işaret edilmektedir. Görülen farklılıkların manaya etkisinin bulunup bulunmadığı ise tefsir ve dilbilgisi kaynakları dikkate alınarak belirlenmeye çalışılmaktadır. Tespit edilen tüm farklılıklar da çalışmanın sonunda tablo şeklinde sunulmaktadır. Yapılan bu araştırma neticesinde, incelenen sûre ve âyetlerin hemen hepsinde sahih kırâatler çerçevesinde hem ferş-i hurûf hem de usûl yönünden farklılıkların yer aldığı görülmüştür. Lafız itibariyle âyetlerin mevcut şeklinden oldukça farklı bir forma sahip şâz kırâat ihtilaflarının bulunduğu da çalışmada müşahede edilen hususlardandır. Sahih ve şâz, her iki başlık altındaki farklılıkların bazı yerlerde kısmî anlam değişikliklerine sebebiyet verebildiği ama bunların manayı tamamen farklılaştırmaktan ziyade zenginleştirme fonksiyonu icra ettiği görülmüştür.

This article addresses the reading style of imāla, which is frequently encountered in the recitation of the Qur'an and is found in almost all verses of some surahs. Imāla, defined as the inclination of the letter 'alif' towards 'ya' or from 'fatha' to 'kasra', holds a significant place in the recitation of the Qur'an. The aim of the research is to examine the method of imāla within the context of the recitations of Kūfi imams Āṣim, Ḥamza, Kisā'ī, and Khalaf and to reveal their application methods, specifically in Sūrat Ṭāhā. Additionally, this study aims to highlight different approaches in the science of recitation and the conceptual framework of imāla recitation by examining frequently encountered imāla readings in surahs such as Ṭāhā, Najm, Aʿlā, Shams, Layl, and Ḍuḥā. Within this context, the scope of the research includes examining the role and importance of imāla recitation in the Qur'an, as well as analyzing the approaches of recitation imams who use imāla in the 'qirāʿāt al-ʿashara' (the ten readings). Specifically, the study delves into the recitation methodologies and imāla techniques of prominent Kūfi recitation school imams like Āṣim (ranked fifth), Ḥamza (ranked sixth), Kisā'ī (ranked seventh), and Khalaf (ranked tenth) in the application context of Sūrat Ṭāhā. Methodologically, this study conducts a literature review on imāla recitations both from traditional and methodological perspectives, analyzing various recitation differences and the imāla method in the science of recitation. Additionally, by presenting examples of imāla applications in the Qur'an, the study emphasizes the meaning and importance of these readings, aiming to contribute to the science and practices of recitation. [ABSTRACT FROM AUTHOR]

Manifestations of belief in the social sphere appear in two different ways: abstract and concrete. One of the concrete manifestations of belief is its reflection in social spaces. While sacred texts build faith, they also shape spatial space. Like all sacred texts, the Qur’ān also contains certain social, cultural, historical, and spatial elements. Some of these places existed naturally before the Qur’ān, while others were constructed or gained new significance based on the revealed verses. Over time, these mentioned places have served as societal platforms, with some playing decisive roles and shaping individuals. The spatial richness of the Qur’ān makes it an essential resource and repository of images for social scientists. The presence of different spatial features allows for varied perspectives on space, enabling each place to be read in a different manner. In this respect, the Qur’ān becomes an important guide and serves as an atlas showcasing sacred places. This study, prepared within the context of the Qur’ān and space, thoroughly examines the sociological aspect of some mentioned places in the Qur’ān. It focuses on how these places were constructed, how they gained meaning and the kinds of societal networks they created after being constructed. The mentioned sacred places have been compared to or differentiated from other spaces encountered in the public domain, revealing the roles these places play in shaping the identity of both individuals and society. The process of certain natural places evolving into meaningful locations in conjunction with the Qur’ān, and their significance in individual and societal life is explained. Additionally, the study discusses how individuals, through these mentioned places, leave behind their sub-identities and construct higher identities, while debating the role these places play in sustaining this identity. Document analysis, a qualitative research method, was used in the study, with the Qur’ān chosen as the primary source text. Initially, the Qur’ān was examined from start to finish to identify 19 different chapters and 57 verses mentioning sacred places. These verses were analyzed using content analysis techniques, and the prominent themes were coded. The study attempts to explain the relationship between the 11 sacred places mentioned directly or indirectly in relevant verses and the identified themes, thus forming the basis of the research. The study concludes that these places, unlike ordinary spaces, gained new meaning directly from divine references or were constructed with divine significance. It was observed that in this process of acquiring new meaning, there are strong connections aimed at transmitting societal memory. These places play a significant role in shaping both individual and societal identities, ensuring the permanence of these identities and their transmission to future generations. Moreover, it was observed that these places, by forming a sense of belonging, gather individuals under a common roof and lay the groundwork for shared emotions. Alongside these observations, it became evident that these mentioned sacred places, like other spaces, are consumed socially, culturally, politically, and economically, and at certain periods, they are commodified. Additionally, due to their sacredness, these places possess unifying, integrative qualities, transmitting faith to future generations, yet they can also be divisive and serve as arenas for societal struggle. [ABSTRACT FROM AUTHOR]

The main source of Islam is the Holy Qur'ān. Qirā’a is the branch of science that deals with the different ways of reciting the words of the Qur'ān. For this reason, the science of qirā’a has a special place and importance among the basic Islamic sciences. The fact that the Qur'ān ranks first among the primary evidences in Islamic jurisprudence methodology has made it directly related to the science of qirā’a. At the beginning of Islam, the verses revealed were transmitted firsthand by the Prophet (PBUH) to his companions, who in turn would teach these verses to others. The differences in reciting that existed in this process led to the types of qirā’a called 'seven ahruf/letters'. Believers would first learn the different qirā’āt that they heard from the Prophet (PBUH) and then pass them on to the others. However, in addition to the authentic qirā’āt, the unauthentic qirā’āt that emerged over time directly affected the Islamic legal doctrine. Especially the differences in the most accurate understanding of the divine word led to the emergence of differences of opinion among Islamic jurists. This, in turn, was the source of the divergence of jurisprudential groups. These divergences between the groups based on the differences in qirā’a have come to the agenda depending on the issues of Islamic law, sometimes usūl and sometimes furū’. These debates have led to different jurisprudential approaches depending on the different interpretations of the verses, which has led to mental turmoil among Muslims. In this study, the impact of qirā’a differences on Islamic legal doctrine is analyzed. In this context, the issue of intercourse with a woman after menstruation, one of the issues of jurisprudence, is discussed. Regarding this, in the text the concept of qirā’a, its types, and the reasons for the emergence of qirā’a differences are first evaluated. For a better understanding of the issue, the approaches of the four fiqh schools to the differences of qirā’a are also examined in a general way. Then, the jurisprudential aspect of the concept of menstruation, the way it is expressed in the verse, and the differences of qirā’a on the related verse are examined, and the legal consequences that arise due to these different qirā’āt are explained. As far as can be detected in the process, most of the studies in the field of basic Islamic sciences are carried out in the form of subject analysis under a specific discipline. Unlike the general studies in the literature, in this research, a fundamental issue related to Islamic law and qirā’a, which is among the basic disciplines of Islamic sciences, has been addressed, which reveals the strong bond and interaction between the two disciplines. In order to have a better understanding of the subject of the present research, special attention has been given to include the fundamental sources of the science of qirā’a along with Islamic law. [ABSTRACT FROM AUTHOR]

The Quran was revealed when literary arts were at their peak. The Quran not only surprised its audience with its literary aspects but also with its contents. In this manner, it includes informing clues about scientific facts that could only be discovered centuries later in historical processes. With the advancement of science, it has become apparent how much the information provided by the Quran aligns with scientific realities These developments have proven that the Holy Quran is a book that appeals to the ages not only during the time of the Prophet, but also until the end of time, in terms of its magnificent miraculousness and the fact that it has determined scientific facts in advance. The scientific miracle of the Quran emerged with the scientific exposition of remarkable information that was yet unknown at the time of its revelation but was discovered through the advancement of science. For the first time even before the development of modern sciences, the Quran spoke perfectly about the solar system, the creation of humans from sperm, and the development process of the embryo. Muslims have never had doubts about the miraculous nature of the Quran concerning its literary style and eloquence. In this article, the clear reality of the Quran's miraculous nature from both scientific and rhetorical perspectives where discussed. The research aims to understand the relationship between modern science and Quranic verses and enlightens the literary and scientific aspects of the Quran. Additionally, the problem of comprehension and interpretation of Quranic verses Quranic verses with a scientific approach and the issue of some people not knowing about or being convinced by the scientific miracles in the Quran have been examined through inductive reasoning. In this context, classical and contemporary Islamic scholars' works have been consulted as a fundamental method to ensure the presentation of data regarding the miraculous nature of the Quran, and efforts have been made to extract evidence by analyzing Quranic verses. This study reached the following definite conclusions: The Quran has been proven to be miraculous both scientifically and rhetorically. The fact that the Quran provides proven scientific evidence proves that it is the word of Allah and that Muhammad is the messenger of Allah. The Quran contains many accurate scientific facts that were not known to humans at the period of its revelation. The magnificent structure of the verses of the Quran, decorated with literary arts, has revealed that it is definitely not of human origin. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Near East University Faculty of Theology is the property of Journal of the Near East University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Art-E is the property of Suleyman Demirel University, Faculty of Fine Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Journal of Business Ethics is the property of Economic Enterprise & Business Ethics Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Dünyada bilinen tüm uygarlıklarda tarih, din, kültür, sanat, teknoloji vb. olguların anlaşılması, geliştirilmesi ve gelecek kuşaklara aktarılması için kritik öneme sahip materyaller, yazılı kayıtlar olmuştur. Bu kayıtların en önemli türü ise el yazması kitaplardır. Anadolu ve Orta Asya coğrafyasında, Türklerin İslam’ı kabulü ile başlayan süreçte el yazmalarının önemli gurubunu Kur’an-ı Kerim tercümeleri oluşturmaktadır. Zira Kur’an-ı Kerim tercümeleri ait olduğu bölgelerin dil bilimi, dini değerleri, döneminin sanatı, teknolojisi, kültürel alt yapısı hakkında kapsamlı bilgi barındırmaktadır. Bu değerler bakımdan da el yazması Kur’an-ı Kerimler korunması gerekli kültür varlığı olarak nitelendirilmektedir. Bu bağlamda çalışmamıza Dr. Rıfkı Kâmil Urga Çankırı Araştırmaları Merkezi Tarihi Belgeler Müzesinde bulunan,1790 kayıt no’lu Satır Arası Kur’an-ı Kerim Tercümesi konu edinmiş, mevcut korunmuşluk durumu değerlendirilerek günümüze ilişkin belgelemesinin yapılması amaçlanmıştır. Bu sayede Anadolu’ya veya Orta Asya’ya ait bir kültür varlığı olabilecek bu esere yapılması gerekli müdahalelerin belirlenerek korunmasına katkıda bulunulacağına ve gelecek nesillere sağlıklı bir şekilde ulaşmasına katkı sunacağına inanılmaktadır.

Ulvî bir çaba olarak Kur’ân-ı Kerîm’in eğitim ve öğretimi Hz. Peygamber’in (s.a.v.) övgüyle karşıladığı ve teşvik ettiği bir mazhariyettir. Hz. Peygamber (s.a.v.) tarafından “en hayırlı amel” ile tavsif edilen Kur’ân öğrenme ve öğretme faaliyeti yüzyıllardır şifahen hocadan talebeye bir silsile halinde bütün yönleriyle aktarılmıştır. Kur’ân eğitim ve öğretiminin imam hatip ortaokulu ve liseleri ile ilahiyat fakültelerinde zorunlu, normal ortaokul ve liselerde de seçmeli bir ders olarak mevcudiyeti bu eğitim süreciyle ilgili bazı bilgilerin belirlenmesini gerektirmektedir. Örgün eğitim Kur’ân-ı Kerîm derslerinde Kur’ân’ın doğru bir şekilde okunabilmesi, bunun için de ilgili kuralların öğretimi ve öğrenilen kaidelerin defalarca uygulanarak kalıcı hale getirilmesi esastır. Bu süreç içerisinde örgün eğitimdeki diğer derslerin ölçme ve değerlendirmeye tâbi olması zarureti Kur’ân-ı Kerîm dersleri için de söz konusudur. Bu sebeple Kur’ân-ı Kerîm derslerinin ölçme ve değerlendirmesine dair bazı hususların izahı ve dikkat edilmesi gereken noktaların netleştirilmesi önem arz etmektedir. Üstelik bu derslerin kendine özgü karakteri ve öğrenme alanları dikkate alınarak ölçme ve değerlendirme işlemlerinin yorumlanması ayrı bir önemi haizdir. Bu öneme binaen çalışmada, Kur’ân-ı Kerîm derslerinin ölçme ve değerlendirmesine dair dikkat edilmesi gereken noktalar araştırma problemiyle ilgili literatür incelenip tecrübeye dayalı gözlemlerin yardımıyla yorumlanmıştır. Kur’ân eğitiminin ideal bir şekle bürünebilmesi için örgün eğitim Kur’ân-ı Kerîm derslerindeki ölçme ve değerlendirmeye dair bazı zorunluluklara ve detaylara yer verilmiştir.

The first addressees of the revelation belonged to various tribes. Arabic was spoken by these tribes with their own dialects. Reading the Quran, which was revealed in the Arabic language, without errors, in a beautiful and understandable way, was among the issues that the Prophet gave importance to. Permission was given to the Prophet by Almighty Allah in order to ensure that the divine message of the Noble Qur’an reaches people in an understandable way. The Prophet conveyed this trace, which he received through Gabriel, to the companions. In addition, the Prophet praised the recitation of the Qur’an to be done with the most beautiful sound. Therefore, it is seen that he cares about both the application by understanding the Qur’an and the aesthetics of recitation. In this study, the historical process is considered primarily in the context of the science of qira’at. After brief information given about the Qira’at imams and narrators, the verses of Surat al-Hijr 86/87, which Ismail Biçer recited in the hijaz maqam with vecih, are discussed. After the related ashr-i sharīf recitation is notated and explained, the qira’at variants applied with maqam transitions are analysed separately. İsmail Biçer shows the common denominators of the two disciplines and at the same time, he presents representative reading by paying attention to the meaning in his recitation. While applying the wujuhāt in the recitation of the Qur’ān, he presents an artistic recitation example by presenting the applicability of different maqam passages in each version, not uniformly. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Yüzüncü Yil Üniversitesi Sosyal Bilimler Enstitüsü Dergisi is the property of Van Yuzuncu Yil University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Dergiabant is the property of Dergiabant and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Şiirin, nesir dilinden ayrılan kendine has bir üslubu vardır. Bunun sebebi şiirin bağlı kalması gereken vezin ve kafiye gibi olgulardır. Vezin ve kafiyeden ötürü normal kelamda bulunan serbestlik şair için ortadan kalkar ve şair sınırlı bir alanda hareket etme zorunda kalır. Gramerdeki şâz bir kullanım, her ne kadar kural dışı kabul edilse de nahivciler tarafından değersiz görülerek bir tarafa atılmamıştır. Bilakis bu husus önemli görülmüş, nahiv ve sarf ilminin temel kurallarına uyup uymadığı noktasında çeşitli bölümlere ayrılmış ve bu da nahvin anlaşılmasında önemli bir rol oynamıştır. Nahiv kitaplarında dil kuralları anlatılırken kuraldışı kullanımlara yer verilmek suretiyle zarûret olgusuna dikkat çekilmiştir. Nahivciler de şiirdeki bu zorunluluktan ötürü şairin gramer kaideleri dışına çıkması durumuna bir çözüm bulmaya çalışarak bunu “zarûret olgusu” adı altında ele almışlardır. Kur’ân-ı Kerîm’de de bu olguya benzer kullanımlar görülmektedir. Örneğin kimi nahivci tarafından zarûret olarak görülen bazı hazif olguları, şiirde ve Kur’ân-ı Kerîm’de de çokça rastlanan bir durumdur. Bunun yanında bazı kırâat vecihlerinde de farklı zarûret kullanımlarına benzer okuyuşlar görmek mümkündür. Bu da Kur’ân-ı Kerîm’in farklı lehçeleri ve kullanımları barındırdığına işaret etmektedir. Genel olarak zarûret kullanımları dilsel olarak güçlü görülmeyen kuraldışı, nadir ve benzeri kullanımlar olarak görüldüğünden nahivciler Kur’ân-ı Kerîm’i bundan istisna etmişler ve orada bulunan bu tür kullanımları farklı şekillerde izah ederek gerekçelendirmişlerdir. Çünkü Kur’ân-ı Kerîm üst düzey Arap belagatini temsil etmekte ve kendine has bir üslubu bulunmaktadır. Bu da onun icâzına dayanmaktadır. Nahivciler zarûrete benzer bu kullanımları bazen câiz/ruhsat bir kullanım, bazen nüzul döneminde konuşulan dile uygunluk, bazen de dilsel bir genişlik ve zenginlik olarak değerlendirmişlerdir. Bu çalışmada Kur’ân-ı Kerîm’deki bazı âyetlerde görülen zarûrete benzer kullanımlara nahivcilerin yaklaşımı tasvirsel ve tahlilsel bir yöntemle ele alınacaktır. Bu bağlamda farklı kırâaatleri de içermesi yönüyle özgün bir çalışma olduğu söylenebilir. Çalışmada ilk olarak Kur’ân-ı Kerîm bağlamında nahivcilerin zarûret olgusu hususundaki görüşleri, ardından hazif ve ziyâde olgusunun geçtiği bazı âyetler, mananın kalb edilmesi, mecâzî müennese dönen zamiri barındıran fiilin müzekker kullanılması gibi Kur’ân-ı Kerîm’de zarûret olgusuna benzeyen kullanımlar ele alınacaktır. Çalışmada zarûret olgusuyla ilgili şiirlerde geçen kullanımlara örnek verilmeyecek olup sadece kullanımın zarûret olgusu bağlamında değerlendirilmesiyle yetinilecektir. Çalışmanın sonucunda zarûret olgusunun şâz ve zayıf gibi güzel görülmeyen dilsel düzeylerle ilişkili olduğundan nahivcilerin “Kur’ân’da zarûret yoktur” konusunda hemfikir oldukları görülmüştür. Fakat bazı kullanımları zarûret kabul edilen olgulara hamletmişlerdir. Bu da çoğunlukla gramercilerin birçok zarûret konusunda birbirleriyle ihtilaf etmesinden kaynaklanmaktadır. Zira bir nahivcinin normal kelamda câiz gördüğü bazı kullanımlar, başka bir nahivci tarafından zarûret olarak telakki edilmiştir. Bu da mezkûr kullanımların Arapçada bir dayanağının olduğunu göstermektedir. Kur’ân-ı Kerîm’de normal dil kurallarına aykırı olarak görünen bu kullanımların, Kur’ân-ı Kerîm’in mutlak anlamda Arap dilinin en fasih ve belîğ üsluplarını barındırması, dilsel olarak zirve noktayı temsil etmesi hasebiyle zarûret olarak değerlendirilmemesi gerektiği anlaşılmıştır. Ayrıca detaylı bir şekilde incelendiğinde bu kullanımların Arap dilinin bazı lehçelerine uygun olduğu da açıkça görülmüştür.

Copyright of Journal of Near East University Islamic Research Center / Yakın Doğu Üniversitesi İslam Tetkikleri Merkezi Dergisi is the property of Journal of Near East University Islamic Research Center and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Van Journal of Divinity / Van Ilahiyat Dergisi is the property of Ilahiyat Fakultesi, Yuzuncu Yil University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mutefekkir, Faculty of Islamic Sciences is the property of Aksaray University, Faculty of Islamic Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Among the factors affecting the development of a language, in addition to social, political and geographical characteristics, unexpected situations that emerged over time, related or unrelated, could also be effective. With the spread of Islam, factors such as the adoption of Islam by nations belonging to various ethnicities with different languages and the emergence of Muslim societies speaking different languages caused deterioration in the language, the problem of understanding the Qur'ān in Arabic and the la'n (the language of which is incorrect use) was raised. Parallel to this, misreading the Qur'ān and language misuse necessitated the determination of language rules. The first steps and practices on this subject led to the discovery of na'wī principles and the establishment of language-related provisions. Naturally, the effort to determine and record the Arabic grammar rules in written form has laid the groundwork for the compilation of written and oral literary products, which are the source of the Arabic language, and their classification by the curriculum. The general repetitions that have reached the rule invariance in literary products, which are the source of the existence of the Arabic language, have been classified and the basic rules of the language have been tried to be derived from them. The system of language has been revealed by bringing together the basic rules. The Qur'ān, which is at the peak of its literary excellence, has been preferred by both classical and modern linguists and writers as the most important reference source for the determination and justification of Arabic grammar rules. Therefore, the Qur'ān, on the one hand, played an active role in determining the rules of language and attaining a discipline, and also paved the way for studies for a better understanding of the Qur'ān from a philological point of view. With the maturation and systematization of the studies on the Arabic language, the language factor has made it a dominant element in the meaning analysis of the Qur'ān. In this study, the ideas about the source of the Holy Qur'a n, which played an active role in the origin of Arabic grammar, on the basis of classical and modern scholars in the grounding of Arabic grammar were determined. To the extent of the research conducted, it has been observed that the subject has not been examined at this level in the literature. Due to the existing deficiencies in practice, an attempt has been made to examine this issue to fill this gap in the literature. An effort has been made to write the study using a literature review and analysis pattern. In this study, which consists of two parts, the contribution of the Qur'ān to the Arabic language is mentioned in the introduction afterwards, it is aimed to reveal the thoughts of classical and modern linguists about the source of the Qur'ān in the establishment of Arabic grammar. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Arapça’nın temel disiplinlerinden biri olan sarf/morfoloji, kendi sistemi içerisinde ortaya koyduğu kaideler bağlamında kelime yapısındaki değişiklikleri açıklamayı hedefleyen bir ilimdir. Kelimenin yapısındaki asıl ve zâid harfleri tespit ederek bu harflerin sahîh ya da illetli olup olmadığı gibi kelime biçimini, çatısını, kipini ve buna bağlı olarak anlamsal yansımalarını açıklamaya çalışır. Ortaya koyduğu kurallar ışığında sözcüğün yapısındaki değişimlerin tespitine yoğunlaşmakla beraber, bu değişimlere bağlı olarak meydana gelen anlam inceliklerini de ele alır. Sarf ilminin ortaya çıkışı nahiv ilminin ortaya çıkış serüveniyle doğrudan bağlantılıdır ve her ikisi Arapça ilminin iki temel yapı taşını oluşturmaktadır. Dilbilimsel araştırmaların ortaya çıktığı erken dönemden itibaren, kelimenin yapısıyla ilgili açıklama ve tahlillerin kaynaklarda çokça yer alması, gerek dinî gerekse edebî metinlerin anlaşılmasında sarf ilminin ehemmiyetini ortaya koymaktadır. Bununla beraber sarf ilminin, müfessirin bilmesi zorunlu ilimler kategorisinde sayılıp sayılmayacağıyla ilgili metodolojik düzeyde bir ittifakın olduğu söylenmese de tefsir için bu ilmin ehemmiyeti hususunda bilginler hemfikirdirler. Sarf ilmi, bazı çağrışımlarının ortaya çıkarılmasında ve kesin anlamlarının açıklığa kavuşturulmasında nahiv ilminden az olmayan bir öneme sahiptir. Zira morfolojik yapı âyetlerin içeriğini açıkladığından bu ilimde derinleşmek Kur’ân-ı Kerîm’deki bazı i‘câz yönlerin anlaşılmasına yardımcı olur. Bazen gramer kuralına aykırı görünen bir kullanım, düşünmeyi ve o kullanımdaki i‘câz yönünü araştırmayı gerektirir. Kelimenin yapısı ve kullanımı iyice araştırıldığında ilâhî buyruğun gayesi çok iyi anlaşılmaktadır. Kur’ân-ı Kerîm’in dil üslubu bütün lehçeler, dilsel kullanımlar ve lugatların fevkindedir. Bir kelimede dilbilgisi kurallarına uyulmaması ve bu kurallara uygun olarak akışın olmaması, üzerinde düşünülmesi gereken bir konudur. Bu durum, Kur’ân-ı Kerim’in i‘câz yönlerini açıklamada yardımcı olan faktörlerdendir. Zira Kur’ân-ı Kerim yapılarından bazılarının ilk bakışta gramer veya morfolojik kuralı ihlal ettiği zannedilse de iyice bakıldığında âyetlerin siyâk ve sibakından bir maksat ve gaye için gerçekleştiği açıkça anlaşılmaktadır. Bu yönüyle sarf ilmi, diğer ilimlerle ilgilenen âlimler için önemli olduğu gibi müfessirler için de önem arz etmektedir. Müfessirler, dilbilimin diğer disiplinleri gibi kelime yapısını analiz ederek biçimsel bazı özellikleri ortaya çıkaran sarf ilminden de büyük ölçüde yararlanmışlardır. Nitekim en doğru manaya ulaşma gayesiyle muşkil ve müşterek kelimeler arasındaki farklılıkları bu ilim sayesinde ortaya koyabilmişlerdir. Ayrıca bu ilmin kaidelerinden istifade ederek kelimenin türev/iştikâk ve yapı/siğa şeklindeki biçimsel özelliklerinden mananın inceliklerini kavrayabilmişlerdir. Zira bu ilim, kelimede bulunan birçok mânâyı ve farklı yönleri gösterebilmektedir. Kelimenin isim veya fiil olup olmadığı, değişim açısından ne olduğu bu ilim ile bilinir. Kur’ân-ı Kerîm’in tefsirinde sarf ilminin kaidelerini önemli kılan etkenlerin başında; lafızlardaki yapısal farklılığın âyetin i‘râbını etkilemesidir. Cümle bağlamında gramer yönünü etkileyen kelime yapısı, bazı anlam farklılığına da yol açmaktadır. Aynı şekilde kelimede anlam ve yapı değişikliğine yol açan harekeler de manayı etkilemektedir. Çünkü kelimenin taşıdığı harekeler kelimenin hangi kalıpta olduğunu dolayısıyla hangi manayı ifade ettiğini gösterir. Ayrıca kelimedeki harflerin artması yapı ve anlamın artmasına neden olur. Bu ilmi bilmeyen biri kelimenin ism-i fail mi, ism-i mef‘ûl mu olduğunu veya fiilin müteaddi mi, lâzım mı olduğunu veya sarf ilmiyle ilgili diğer konuları bilemediğinden kast edilen manayı anlayamaz ve kastedilmeyen yanlış anlamlar verir. Dolayısıyla morfoloji, Arap dilinin önemli bir dalıdır ve âlimler tarafından bu ilme büyük ilgi gösterilmiştir. Bu çalışmada sarf ilminin ortaya çıkışı ve bazı âyetler bağlamında bu ilmin manaya etkisi konusu ele alınmaya çalışılacaktır. Çalışmada ilk olarak sarf ilminin tanımı, konusu ve doğuşu ele alınacak ardından morfolojik delalet bakımından bazı âyetler ele alınmaya çalışılacaktır.

أنزل الله تعالى القرآن الكريم للناس لإيقاظهم وإحيائهم من الضلالة والفساد الذي وقعوا فيه في الجاهلية. ولا يزال القرآن الكريم يؤدي دوره في إحياء الناس كلما ضلوا وفسدوا من جديد. وبناءً على ذلك، يعتبر الإحياء مهمًا جدًا بالنسبة للحياة وخاصة بالنسبة للإنسان. جذر هذه الكلمة هو "حَيِّي"، فلفظ "حَيِّي" في اللغة يدل على معنى الحياة، سواء كان ذلك متعلقًا بالنباتات أو النار أو الأرض أو الليل، إذ يعبر عن المحافظة والاستمرار في الحياة، كما في الكلمات "الاستحياء" و "التحية". وهذا اللفظ يُستخدم عندما يكون هناك شيء قد فقد أو اختل فيه، ثم يتم إعادته إلى حالته السابقة، فإحياء الميت يعني إعادة الروح إليه، وإحياء النبات يعني جعله أخضرًا، وإحياء النار يعني إعادة اشتعالها، وإحياء الأرض يعني إعادة الخصب والعمار إليها بعد أن تجف زراعتها وتصبح جامدة. وتُستخدم كلمة "الحياة" في القرآن الكريم بأشكال مختلفة يجب استعراضها. وقد قمنا، من خلال هذا البحث، بمراجعة الآيات التي تشتمل على مفهوم الإحياء وتحليلها من حيث سلوك الإنسان ومسؤوليته.

Quranic proverbs are of great importance in realizing what is hidden from sight and hearing, and through them, we can realize the imagined as the real, the delusional as the certain, and the absent as the witness. However, despite all the studies, there was no study that rooted the types of proverbs in the Holy Qur'an and combined analysis and statistics. The research questions were: How many proverbs were in the Holy Quran? And are all the proverbs mentioned in the Holy Qur'an authorized by the pronouncement of the proverb? What are the types of proverbs in general and Quranic proverbs in particular? In the study, we used the descriptive analytical approach to analyze proverbs, and the statistical approach to provide statistical percentages for those proverbs. Our classification of general proverbs falls into three sections, one of which is: Brief sayings. The second: is standard proverbs. And the third: fairy tales. The special division is three sections and we have mentioned them in special tables with analysis and statistics, so the number of explicit proverbs was more than forty, and for latent proverbs, we mentioned sixteen of them, and as for sent proverbs, they were more than sixty-six. [ABSTRACT FROM AUTHOR]

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sirnak University Journal of Divinity Faculty / Sirnak Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Sirnak University, Journal of Divinity Faculty / Sirnak Universitesi Ilahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Young Intellectuals / Genç Mütefekkirler Dergisi is the property of Journal of Young Intellectuals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Having settled in various geographical regions throughout history, Turkish people have adopted several religions from the past to the present. Tengrism (Shamanism / Kamism), Buddhism, Zoroastrism / Mazdaism, Manichaeism, Christianity (Nestorianism), Judaism / Jewishness, and Islamism are among the religions that have been mainly adopted by Turkish people. Among these religions, Islamism has undoubtedly had the greatest effect on Turkish people in social and cultural terms. Turkish people are known to have abondoned most of their previous beliefs and traditions, putting Islamic rules, orders, and prohibitions of the Quran as well as the hadiths of Mohammed in the center of their life in many fields. It is an undeniable fact that certain beliefs of Turkish people regarding birth and death, as well as traditions like Islamic memorial ceremonies or celebration of holy days and religious festivals, are mainly based on Islamic rules and beliefs. Surah Yaseen, the 36th surah among the 114 surahs of the Quran, is of particular value and importance. Consisting of 83 verses, the surah is recognized as the “Heart of the Quran” by Muslims. Mohammed commented on the significance of this surah. Considering both the meanings of the surah and Mohammad’s comments on it, Muslims have believed in the merit of reciting Surah al-Yaseen in all fields of life from birth up to death, which has led to the emergence of certain traditions related to that. One of these traditions is the recital of Surah al-Yaseen for a different purpose every day during Ramadan. Dating back hundreds of years, this tradition is still carried on in different parts of Anatolia. “Armagan-i Yasin-i Serif” is a piece of writing that has witnessed the existence and the antiquity of this tradition. “Armagan-i Yasin-i Serif” was written in Ottoman Turkish language with Arabic letters by an unknown author in the early 20th century. Lexical features of the work suggest that it was based on a source book that was written in previous years. “Armagan-i Yasin-i Serif” is currently stored in the archive of Ibrahim Koca, a businessman from Bursa. [ABSTRACT FROM AUTHOR]

Copyright of Dergiabant is the property of Dergiabant and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In understanding and interpreting texts or religious messages with various contents, it is important matter to determine the focal concepts or keywords, the areas with which these words are related, and the characteristics of these areas, which are created with a new analysis style. It can be compensated the difference in understanding and signification between the period of the sacred text and the period of modern man, only in this way. In this manner, it is much more necessary and obligatory to analyze and understand the focal concepts in the process of understanding and making sense of the sacred texts, in which the divine messages that are desired to be conveyed to people are presented in various conceptual patterns, compared to other texts. As a matter of fact, to examine the meaning dimensions of the focal concepts in the Qur’ān correctly, which have connotations, as well as their basic dictionary meanings, and the new meanings they have gained in the context of the Qur’ān, and to explore the adventures of these terms successfully, are very valuable for both understanding and applying the message and in terms of its contribution to the science of tafsīr. Therefore, field and concept analysis is a necessity in the interpretation of the divine messages equipped with the concept weave together with the classical methods developed for the understanding of the Qur’ān during the History of tafsīr process and rich historical and scientific experience. The fact that tafsīr activities have uninterruptedly continued from the first periods to the present day is an indication and reflection of its necessity. Although times, places, periods, conditions, requirements, circumstances, and interpretations have changed during the history of tafsīr activity, the words, ideas, efforts, materials, and products in this activity are extremely necessary and important for the interpretation and needs of contemporary people. In the period following the privatization of tafsīr activities, methods and varieties the research and determination of the issues of the basic areas of life such as politics, culture, and economy’s influence on the products in question to what extent, in which phases they are beneficial, and in which phases they cause harm are valuable for a sound analysis the process of tafsīr study because, the basic features, elements, effects, and necessities of life must be examined to reach the divine purpose meticuoulsy, since they are included in the basic guide which is a divine word. Politics, which is one of the fields that should be studied meticulously, is one of the most important and active areas of life and one of the most influential institutions of societies. As a matter of fact, politics has the same care in the Islamic society as in the existence and power periods of other societies. As it has been associated with other institutions and fields in social life, the divine word has also found a place for itself in various issues. Politics is the subject that has been mainly dealt with in the interpretation activities of the Qur’ān both in the conditions of the revelation period and in the post-revelation period. In our study, we have aimed to analyzte the concepts and contexts in the Qur’ān and how it has been evaluated in two interrelated works that examine these concepts, together with our opinion that such an important issue should be investigated to lead a happy and peaceful life by obeying divine orders and rules. In this respect, two works that investigate the concepts related to politics in the perspective and plane of the Qur’ān are the subject of our study. These works are Vecdi Akyüz’s work titled Kur’an’da Siyasi Kavramlar and Manzooriddin Ahmad’s work titled Islamic Political System in the Modern Age: Theory and Practice. Although the authors of the works were born, had lived, had trained in different times, cultures and geographies, and had specialized in different fields, they had met on common ground in terms of examining and interpreting the concepts with political content in the Qur’ān. In our article, we have the purpose to examine the political terms in question in the context of divine speech and the interpretations of these two authors who have different areas of expertise.

Bir kitaba gösterilecek saygı onu anlamaya çalışmakla başlar. Herhangi bir metne, burada Kur’an’a, saygı duymadan onu anlayamaz, Kur’an’ı anlamadan da ona saygı duyamazsınız. Kur’an’a saygı göstermek isteyenin de, bu dünya ile ilgili Müslüman hidayetini anlamak isteyenin de yolu Kur’an’ı doğru okumak, anlamak ve anlamlandırmaktan geçmektedir. Allah’ın esirgeme ve zenginliği, ona inanan ve tövbe eden kullar için hem doğrudan/sevaptan hem hatadan/günahtan kazançlar yaratır. Akıl ve özgürlük sahibi insanlara, "daha iyi" olma yolunda sorumluluklar vardır. Bunun en özet ve nihai ifadesini; “Bir (a) akıl yürütmesiyle, yapabilirliklerine vakıf olduğum, iyilik değerlemesi artan şekilde olan (-), (+) ve (+b)’den, (+b)’yi yapmayı tercih ettim.” şeklinde formüle ettik.

Bu çalışmada Cahiliye döneminden risalete Sāsānīlerin Arap Yarımadası’ndaki dinî ve siyasi varlığı, Kur’an-ı Kerim’in bahse konu ettiği mecūs kavramının tarihsel arka planına temasla irdelenecektir. Bu çerçevede Cahiliye Arabı’nın İran/Pers kültür havzasıyla münasebetinin boyutu, mecūs kavramının odağa alınmasıyla tartışılacaktır. Bu kavramın oluşum sürecinde Ḥīre’nin ve Güney Arabistan’ın Arap-Pers etkileşimindeki kayda değer rolüne temas edilecektir. Özellikle Sāsānī hakimiyetinin Arap Yarımadası’na bakan yüzü olan Ḥīre’nin konumu, kültürel etkileşimin zemini olarak öne çıkmaktadır. Bu yolla Sāsānīlerin bu coğrafyadaki kadim tarihine ışık tutulurken mecūs ifadesiyle dinî bağlama işaret edilecektir. Böylelikle Kur’an’ın kullandığı mecūs kavramının Cahiliye Arabı’nın zihin dünyasında bir karşılığının olduğu ve dolayısıyla Sāsānīlerin dinî anlayışının Arap Yarımadası’nda bu kavram üzerinden varlık bulduğu ortaya çıkarılacaktır. Aynı zamanda risalet sürecinde Mecūsīlere ilişkin onların da Ehl-i kitap gibi kabul edilmeleri hususu, Cahiliye Arabı’nın anlam dünyasıyla arz ettiği paralellik açısından bahse konu edilecektir.

Batı ülkelerinde ortaya çıkan oryantalizm kapsamındaki araştırma ve incelemeler 17. yüzyılın son çeyreğine doğru sistematik bir hale gelmiştir. Akabinde de 19. yüzyılın başlangıcından itibaren müsteşriklerin İslamiyet’i konu edinen yayınların sayısı gün geçtikçe artmıştır. Hollanda, Fransa ve İngiltere gibi ülkelerde başlayan doğu araştırmaları İtalya bilim adamlarının da dikkatini çekmiştir. İtalya oryantalizminin temsilcilerinden biri de Leone Caetani’dir. Pozitivist, materyalist, makyavelist ve darwinist olan Caetani’nin Hz. Peygamber’in hayatını kendi düşüncelerine göre kaleme aldığı Annali Dell’Islām adlı eseri 1924 yılında Hüseyin Câhid Yalçın tarafından Türkçeye İslam Tarihi adıyla tercüme edilmiştir. Önyargılı bir düşünceyle yazılan bu kapsamlı eser, İtalya’da İslam hakkındaki araştırmaların temel dayanağı olan bu çalışma, birtakım çevreler tarafından büyük bir beğeniyle takip edilirken, bir taraftan da Türkiye Cumhuriyeti ilmî çevrelerinde büyük bir infiale sebep olmuştur. Caetani’nin Annali Dell’Islām adlı eserini meydana getirirken İslam tarihinin temel kaynaklarından azami ölçüde faydalanmıştır. Ancak, Caetani’nin Hz. Peygamber’in hayatı ile ilgili incelemeleri sonucunda verdiği bilgilere bakıldığında temel kaynaklardaki bilgilere aykırı değerlendirmeler yaptığı anlaşılmıştır. Ceatani’nin, Müslümanların şüpheye yer vermeyecek şekilde kutsal olarak kabul ettiği değerler hakkında gerçek olmayan ifadeler kullanması ve çelişkilere düşmesi eserine yöneltilen eleştirilerin başlıca sebeplerindendir. Çalışmamızın amacı ise Müslümanların sahip olduğu en güvenilir dini kaynak olan Kur’ân-ı Kerîm’in cem edilmesi sürecinde meydana gelen gelişmeler hakkında Caetani’nin eserini incelediğimizde, İslâm, Hz. Muhammed, onun sünneti ve ashabı hakkında hakarete varan bir tavır sergilediği araştırmalar sonucunda görülmüş ve ilgili konularda ki iddiaların, İslam tarihinin temel kaynaklarına göre hakikatle bağdaşmadığı tespit edilmiştir.

Copyright of Akif is the property of Necmettin Erbakan University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hajj, which deeply affects human life and is a rehearsal for the hereafter, is a universal worship that is emphasized in the Qur'an. The worship, which is performed by a large and organized mass, is of a nature that can be handled and evaluated in many aspects. The verses related to hajj were revealed gradually over a long period of time, and hajj became obligatory during the Madinah period when the Muslims had gained strategic superiority. Separate studies have been conducted in this field, jurisprudential issues on hajj have been examined in depth, and works have been produced to analyze the sociological and psychological dimensions of the subject. Here, on the other hand, it is aimed to conduct a Qur'an-centered research by identifying the verses of hajj in the Qur'an and taking into account the environment, conditions and process in which they were revealed. In our research, the Makki verses and the Madani verses have been subjected to a chronological analysis under separate headings, some conclusions have been made based on the main sources, especially the sources of tafsir, and the subject has been examined from a systematic point of view, taking into account the process of occurrence of the verses related to hajj. [ABSTRACT FROM AUTHOR]