Search

This article explores the significance of Bayt al-Maqdis (al-Quds), which is highly revered and considered sacred in the three Abrahamic religions, within the Islamic world, as well as ‘Izzat Darwaza’s perspective on the subject. Darwaza emphasizes the importance of Bayt al-Maqdis, a city central to various civilizations throughout history, within Islamic culture and civilization. The study employs content and literature analysis, excluding previously explored areas, to demonstrate the necessity of this research. Through this method, Darwaza’s perspectives on Bayt al-Maqdis are examined, with a focus on Qur’anic exegesis, assessing the place, significance, and spiritual value of al-Quds in Islam and for Muslims. Darwaza’s views on al-Quds are then compared with those of modern Islamic thinkers. The article analyzes the role of al-Quds in the Islamic world, drawing on Darwaza’s insights as an important source. In conclusion, the study critically assesses Darwaza’s commentary on Bayt al-Maqdis, highlighting the enduring relevance of his approach in understanding the sanctity of al-Quds within both classical and modern Islamic tafsir contexts. [ABSTRACT FROM AUTHOR]

In the article, verses related to al-Quds are identified and some controversial interpretations of these verses are discussed. Concepts such as al-arz al-maw‘ud, al-arz al-muqaddas, caliph, qibla, and al-masjid al-aqsa are highlighted as needing further explanation. In the verses addressing al-Quds, Muslims are comforted by drawing parallels with the experiences of the Children of Israel, who, with the miraculous help of Allah, overcame their opponents and regained control over the land where they had once been oppressed. This serves as a reminder for Muslims, who, after a prolonged struggle of twenty years, ultimately triumphed by reclaiming Makkah and its surroundings from which they had been expelled. Among the verses regarding al-Quds, those related to the isra’ and qibla hold particular significance. The most concrete form of good news was delivered to the Prophet through the isra’, especially when he was overwhelmed by difficulties. The journey foretold that the religion he brought would eventually prevail in these lands, with al-Quds symbolically targeted as a focal point for Muslims. The analysis of the verses concerning al-Quds is essential because, for Muslims, al-Quds holds a place of utmost importance, ranking just after Makkah and Madinah among the world’s cities. It is considered a sacred city where Allah manifests His presence and revelations. [ABSTRACT FROM AUTHOR]

There are many verses in the Qur’ân that deal with natural events. It has been seen that some of these verses have been the subject of scientific interpretations in the last century. For example, it is emphasized in the twenty-second verse of Surah Al-Hijr that the winds are sent as fecundators. According to the scientific understanding of interpretation, the fecundation event mentioned in the verse points to a natural fact confirmed by current scientific data. Accordingly, rain clouds are formed by “condensation nuclei” etc. consisting of salt and dust particles lifted by the winds from the land and sea and carried to the upper atmosphere. The fact that this event, which could not have been known at that time, is clearly stated in the Qur’ân is one of the scientific miracles of the Qur’ân. In this study, an attempt has been made to examine such verses, which have been the subject of scientific interpretation, from a different perspective and to reveal that they constitute evidence of the prophethood of Muhammad. This perspective can be expressed as examining the relevant verses by reading them backwards, taking into account their historical background, sociological and psychological dimensions. What is meant by reading them backwards is; is the examination of the verses in question based on the possibility that they were uttered by someone claiming prophethood. When a verse that is the subject of scientific interpretation is to be examined from this perspective, certain stages should be followed. The first of these stages is to delve into the historical background of the verse in question. The historical background can generally be expressed as the place and time of the revelation of the verse and the socio-cultural and socio-psychological conditions prevailing in the area of Hijaz at that time. After the revelation environment is determined, in the second stage, the situations of the Prophet Muhammad and someone claiming prophethood should be examined in order for the verse to be the source of the examined verse. After these two examinations, the reference of the examined verse to the prophethood of the Prophet Muhammad should be revealed through a comparison. This suggested reference should be explained and justified. In the study, some verses were examined with an approach whose general framework is summarized above. As a method in the study; Analysis and comparison method was generally preferred. Accordingly, it was determined that each of the examined verses pointed to the prophethood of the Prophet Muhammad to different degrees. [ABSTRACT FROM AUTHOR]

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]

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 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 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 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 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 Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet 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 Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet 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 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.)

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.)

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.)

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.)

The concept of Mushkil al-Qur'an, which addresses the interpretation of verses that appear to be contradictory at first glance, has been one of the Qur'anic sciences that the mufassirs frequently apply and refer to in the exegesis of many verses. In the literature of Ulüm al-Qur'an, while various potential causes of mushkil are discussed, there exists considerable variation regarding which Qur'anic verses are considered mushkil. This variation arises from the fact that because the meaning of a verse may be clear and easily understood by some readers, while the same verse is considered mushkil by others. As a result, numerous verses have been evaluated and interpreted within the framework of mushkil. This study addresses, as an example of the aforementioned situation, the interpretation of the 13th verse of the Sürat al-Insän, which states that the sun will not be seen in paradise, and the verses in which shade is promised to the people of paradise are discussed in the context of mushkil al-Qur'an. These verses are analyzed within the framework of mushkil al-Qur'an, focusing on the causes of and solutions to the ishkäl as discussed in the literature of Qur'anic sciences. To this end, the study first presents the interpretations of the 13th verse of the Sürat al-Insän as provided by mufassirs. It then investigates the characteristics of the shade promised to the believers as a blessing of paradise, as outlined in the Qur'anic verses. Thus, the study explores questions regarding the apparent contradiction between the absence of the sun in paradise and the need for shade, catego- rizing the responses of the mufassirs under three main headings. First, some mufassirs resolved this ishkäl by interpreting the shade in paradise as a kināya, symbolizing comfort. If the shade is accepted as a kinaya in the sense of comfort, the need to answer questions, such as why shade is mentioned among the attributes of paradise despite the absence of the sun, or why there is a need for shade in a sunless environment, becomes irrelevant. The second interpretation focused on the emphasis placed on the social context, highlighting the importance of shade for those living in hot regions, such as the addressees of revelation period. Finally, mufassirs have provided explanations about the nature of the shade in paradise by drawing on variations in qiraat. Through this classification, the study compiles and evaluates the diverse interpretations to the issue found across various tafsirs. [ABSTRACT FROM AUTHOR]

Academic faculty journals are considered one of the most reliable communication tools that convey information to the masses. Journals of theology faculties in Turkey also offer publications that address the religious needs of both the academy and society.In recent years, remarkable scientific productivity has been observed in the field of theology in Turkish academia. This quantitative increase in publications raises scholarly questions about the topics of current studies.In this study, a bibliometric analysis was made of academic research articles written in the field of tafsir. Bibliometric analysis is, briefly, the examination of scientific information transfer tools such as books, theses, and academic journals using mathematical and statistical methods. As a result of this analysis, the data are interpreted numerically. With these data, the scientific efficiency of the studies can be measured.This study, which analyzes articles on exegesis published in academic journals, includes research articles and article translations published between 1925 and 2023. Book reviews, meeting summaries, biographies, thesis summaries, notes, and compilation-style article publications are excluded from the scope. A total of 2,252 research articles published in the mentioned date range were identified. These articles appear in 249 theology/Islamic sciences faculty journals as well as other journals publishing in the field of social sciences. Parameters such as publication year, subject, number of authors, and academic profile of the articles accessed as a result of the scans were analyzed. The data were coded and visualized in graphs and tables.Key findings of the study are as follows: An examination of the past four years (2020–2023) reveals that the number of exegetical research articles published annually has reached 300, accounting for 57% of the total published articles. The most significant factors contributing to this increase are, firstly, the rise in the number of students graduating from Faculties of Theology/Islamic Sciences and pursuing postgraduate education over the past decade; and secondly, the escalating requirements for article publications in the recruitment and promotion criteria for university faculty members. Additionally, the rapid advancement of technology and the increased accessibility of internet resources have facilitated greater engagement in academic research. [ABSTRACT FROM AUTHOR]

Copyright of Nisar: Journal of Religious Studies / Dini Tetkikler Dergisi is the property of NISAR 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.)

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.)

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.)

Copyright of Journal of the Faculty of Divinity of Ankara University / Ankara Üniversitesi İlahiyat Fakültesi Dergisi is the property of Ankara 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 the Faculty of Divinity of Ankara University / Ankara Üniversitesi İlahiyat Fakültesi Dergisi is the property of Ankara 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 Akademik-Us is the property of Akademik-US 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 Akademik-Us is the property of Akademik-US 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.)

Kur’an’da özellikle Mekkî sûrelerde hakkında söz edilen varlık türlerinden biri cinlerdir. İslâm geleneğinde cinler, gaybî varlıklar olarak telakki edilmiş ve ilgili âyetler bu çerçevede yorumlanmıştır. Fakat günümüzde bilhassa yenilikçi fikirleri temsil eden çevrelerde geleneksel anlayışı sorgulayan bir düşünce ve yorum pratiği ortaya çıkmıştır. Buna göre cinlerin gaybî varlıklar olmadığı bilakis çeşitli insan sınıflarına mensup olduğu düşünülmüş ve ilgili âyetler bu doğrultuda izah edilmiştir. Mevlânâ Muhammed Ali (1874-1951) bu yaklaşımın önde gelen isimlerinden birisidir. The Holy Our’ān ve The Religion of Islām adlı eserlerinde konuyu etraflı bir şekilde inceleyen Muhammed Ali hem düşünce hem de yorum pratiği açısından benimsediği yaklaşımla geleneksel kabulden radikal bir şekilde ayrılmaktadır. Dolayısıyla araştırmanın konusunu ve kapsamını, Muhammed Ali’nin cinlere yönelik düşünce ve yorum pratiği teşkil etmektedir. Araştırmayı önemli kılan temel husus ise onun cinler konusunda özgün bir yaklaşım benimsemesi ve bu yaklaşımıyla yenilikçi düşünürleri etkilemesidir. Öte yandan Muhammed Ali’nin cinlere yaklaşımı kendi eserleri temelinde kapsamlı bir şekilde ele alınmaması indirgemeci, yanlış veya eksik birtakım değerlendirmelere yol açmaktadır. Dolayısıyla bu araştırma, onun ilgili eserlerinden hareketle cinler hakkındaki âyetleri nasıl yorumladığını, geleneksel yaklaşım karşısındaki konumunu ve benimsediği bakış açısının dayandığı gerekçeleri analitik bir şekilde tespit ve tahlil etmeyi hedeflemektedir. Böylece cinlere yönelik fikrinin bütüncül olarak anlaşılmasına ve değerlendirilmesine katkı sunulacaktır. Bu minvalde araştırma, Muhammed Ali’nin cinler hakkındaki teorik yaklaşımına ve yorumsal pratiğine odaklanan iki ana başlık etrafında şekillenmektedir. Buna göre araştırmada çözümleyici bir bakış açısı takip edilmiştir. Neticede Muhammed Ali’nin teorik olarak cinlerin gaybî varlıklar olduğunu kabul etmekle birlikte ilgili âyetleri çeşitli insan sınıflarına referansla yorumladığı görülmüştür.

İslâm dünyası, ilk beş asırdan sonra diğer medeniyetlere kıyasla ilmî ve fikrî olarak önemli ve ciddi bir gelişme gösterememiştir. Bu durum, 19. yüzyıldan itibaren Batı’nın askerî ve kültürel baskılarının da etkisi ile Müslüman aydınlar tarafından ciddi şekilde sorgulanmıştır. Tefsir ilmi özelinde başlayan sorgulamalarda Mısırlı âlimlerden Muhammed Abduh (1849-1905) ve öğrencisi Reşîd Rızâ’nın (1865-1935) kaleme aldıkları Tefsîrü’l-Menâr adlı eserde Kur’an’ın toplum üzerinde ilk asırlardaki gibi etkili olamaması hakkındaki düşüncelerini ortaya koydukları görülmektedir. Bu bağlamda çalışmamızın araştırma sorusu şudur: “Menâr yazarlarına göre Kur’an’ı tefsir etmenin temel hedefi nedir ve onun Müslümanlara bir hidayet rehberi olmasının önünde engel olarak kabul edilebilecek tefsir yöntemleri nelerdir?” Bu noktada Tefsîrü’l-Menâr yazarları, sorunun temel nedeninin Kur’an’ın hidayet ve irşat temelli ana hedefinin gözden kaçırılması olduğunu savunmuşlardır. Müfessirlerin Kur’an’ı tefsir ederken bu ana hedeften saptıran yöntemler kullanmalarının Müslümanları Kur’an’dan ve dolayısıyla onun hidayet ve irşadından uzaklaştırdığını belirtmişlerdir. Araştırmamızda Tefsîrü’l-Menâr adlı eser, literatür taraması yöntemi kullanılarak incelenmiş, ortaya koydukları eleştiriler tespit edilmiş ve her bir eleştiri için yeteri kadar örnek verilerek konu hakkında değerlendirme yapılmıştır. Araştırmada tespit edilen bu eleştirilerden bazıları tefsir çevrelerince olumlu kabul edilmiş, bazıları hakkında ise aşırı ve hatalı olduğuna dair görüşler ortaya konulmuştur. Muhammed Abduh ve Reşîd Rızâ’nın, Tefsîrü’l-Menâr’da ortaya koydukları eleştirilere öncelikle kendilerinin uymaları beklenilir ise de bazen eleştirdikleri bu hususlara riayet etmedikleri görülmüştür. Bu durumun farkında olan Reşîd Rızâ, konuya dair açıklamalarda bulunarak kendilerini bir bakıma mazur göstermeye çalışmıştır. Elde edilen bulgulara göre Tefsîrü’l-Menâr’ın tefsirin ana hedefleri ve tefsirde kullanılması gereken yöntemler hakkındaki eleştirileri günümüzde de geçerliliğini korumakta olup bu konudaki araştırmalar ve tartışmalar hâlâ sürmektedir. Bu noktada gerek yaşadıkları toplumu gerekse daha sonraki nesilleri etkileyen bu iki müfessirin klasik tefsirlere yönelik ortaya koydukları eleştirilerini sistematik bir şekilde ortaya koymak önem arz etmektedir.

Kur'an'da kıssası anlatılan peygamberlerden birisi olan Hz. Yûnus, dört ayrı sûrede ismen anılmakta ve kendisinin ismi mushaf tertibinin onuncu sırasındaki sûreye de ad olmaktadır. Kendisinden Enbiya sûresi 87. âyetinde ‘‘zünnûn’’ (balık sahibi), Kalem sûresi 48. âyetinde ise ‘‘sâhibü’l-hût’’ (balık arkadaşı) olarak bahsedilmektedir. İlgili Kur'an âyetleri Hz. Yûnus’un risalet görevi esnasındaki aceleciliğini ve kavminin iman etmesi için gösterdiği üstün gayretlerini haber vermektedir. Fakat kavminin onu dinlememesi ve küfürde ısrar etmesi Hz. Yûnus’u kızdırmış ve öfke ile görev yerini terk etmiştir. Onun bu gidişi Enbiyâ sûresi 87. âyetinde şu şekilde haber verilmektedir ‘‘Zünnûn’u da hatırla. Hani öfkelenerek (halkından ayrılıp) gitmişti de kendisini asla sıkıştırmayacağımızı sanmıştı. Derken karanlıklar içinde, ‘Senden başka hiçbir ilâh yoktur. Seni eksikliklerden uzak tutarım. Ben gerçekten (nefsine) zulmedenlerden oldum’ diye dua etti.’’ Bu âyette geçen ‘‘Zünnûn’u da hatırla. Hani öfkelenerek (halkından ayrılıp) gitmişti de kendisini asla sıkıştırmayacağımızı sanmıştı.’’ biçimindeki altı çizili ifade, sayısı azımsanmayacak şekilde bazı Türkçe meallerde, ‘‘…bizim kudretimizin kendisine yetmeyeceğini zannetmişti’’, ‘‘…gücümüzün kendisine ulaşamayacağını sanarak’’, ‘‘…ona asla güç yetiremeyeceğimizi sanmıştı’’ gibi cümlelerle çevrilmektedir. Âyet mealinde dikkat çekeceği üzere, ‘‘…bizim kudretimizin kendisine yetmeyeceğini zannetmişti’’ ve benzer tarzdaki ifadelerin, İslâm’ın peygamberlik tasavvuruyla uyumlu olmadığı görülmektedir. Dolayısıyla bazı Türkçe meallerin âyetteki ilgili ifadeye bu manayı vererek mezkûr cümlenin eşdeğerini tam olarak zikretmedikleri düşünülmektedir. Buradan hareketle elinizdeki çalışma, hiçbir peygambere hatta bir mü’mine yakışmayacak bir davranışın/düşüncenin, bazı Kur'an meallerinde ilgili âyetin meali vesilesiyle Hz. Yûnus’a izafe edilmesini eleştirmek amacıyla kaleme alınmaktadır. Araştırma neticesinde mezkûr âyetteki ilgili ifadeye müfessirlerin hassaten dikkat çektiği ve bu çalışmada eleştiri konusu yapılan anlamları takdir etmeyi küfür olarak addettikleri görülmüştür. Çalışma nitel araştırma yöntemlerinden doküman inceleme desenine göre yürütülmüş olup araştırma sonucunda elde edilen veriler bilimsel bir üslupla tahlile tabi tutulmuştur.

Hz. Hamza ile Resûlullah’ın (s.a.s) yakın akrabalık bağları vardır. Zira Allah Resûlü’nün amcasıdır. Her ikisi de Süveybe’den süt emdikleri için aynı zamanda süt kardeştirler. Hz. Hamza’nın annesi, Hz. Peygamber’in annesinin amcası kızıdır. Hz. Hamza’nın Hz. Peygamberle akrabalığının yanında onunla ilgili akla gelen ilk konular şecaât ve şehadet konularıdır. İman edişinde şecaat yönünün zuhur ettiği tarihi bir vakıadır. Müslümanlığından sonra bu yönü şehadeti ile zirveye çıkmış ve Allah Resûlü (s.a.s) onu şehitlerin efendisi olarak nitelemiştir. Onun müslüman oluşunda asabiyet duygularının ağır basıp kızması sonucu iman ettiği bilgisi, bazı kimselerin zihin dünyalarında az da olsa menfi bir iz bırakmaktadır. İman edişinin hep bu etken üzerine kalıp kalmadığının netleştirilmesi, onun zihinlerdeki ve gönüllerdeki saygınlığının haklı gerekçesini ortaya koyma bakımından aydınlatılması gereken bir mevzudur. Bununla birlikte Müslümanların hayatında onun vesilesi ile fıkhî bir hükmün nâzil olup olmadığı konusunun irdelenip bir neticeye varılması Hz. Hamza’nın İslâm hukukunun şekillenmesindeki yerin i izhar etme açısından önemlidir. Bütün bu mevzuların Esbâb-ı nüzûl çerçevesinde aydınlatılıp ortaya konulması önem arz etmektedir. Bu konulara dair rivayetlerin irdelenmesi ve kendisi sebebiyle nâzil olan âyetlerin tespit edilmesi Hz. Hamza’yı Kur’ân bağlamında tanıyabilme imkânı sunacaktır. Ayrıca Hz. Hamza’nın sahip olduğu şanların âyetler vesilesiyle teyit edilmesi açısından önemlidir. Hayatı, kendisi için söylenen mersiyeler vb. birçok konuda araştırmalar yapılmıştır. Ancak mevzubahis olan meziyetleri ve hakkında sahip olunan malumatlara ilişkin esbâb-ı nüzûl bağlamında müstakil bir çalışma tespit edilememiştir. Bu sebeple öncelikle sahasında en eski kaynak olan Vâhidî’nin Esbâbü’n-nüzûl adlı eseri incelenmiştir. Hz. Hamza hakkında sebeb-i nüzûl bildiren rivayetler tespit edilmiş ve bir değerlendirmeye tabi tutulmuştur. Nüzûl sebebi bildiren rivayetlerin rivayet zincirinde adı geçtiği halde, kendisinin nüzûl sebebinde yer almadığı veya zikredilmediği rivayetler araştırmamızın maksadına bir katkı sunmayacağı için değerlendirmeye alınmamıştır. Doğru ve kapsamlı bir sonuca ulaşmak için Vâhidî’nin eserinin yanı sıra, aynı sahada farklı eserlere de müracaat edilmiştir. Bunun için aynı metotla Suyûti’nin Lübâbü’n-nükûl adlı eseri ile İbn Hacer’in el-‘Ucâb fî beyâni’l-esbâb adlı telifleri gözden geçirilmiştir. Her üç eserde yer alan ortak bilgiler kayda geçildiği gibi, birinde olup diğerinde olmayan rivayetler de değerlendirmeye alınmıştır. Elde edilen veriler nüzûl sırasına göre değil de konu bütünlüğü arz edecek şekilde bir tasnife tabi tutmuştur. Sonrasında bu rivayetlerin sebeb-i nüzûl sayılıp sayılamayacaklarına ilişkin tetkikler yapılmıştır. Bu çerçevede yapılan incelemede; iman etmesi, içkinin yasaklanması, şecaâti ve şahâdeti ile ilgili birçok rivayet tespit edilmiştir. Rivayetlerin çoğu senet zincirlerindeki birtakım nedenlerden dolayı sebeb-i nüzûl olabilecek kıstasa sahip değildir. Ancak sahip olduğu cesaret ile şehit edilmesine dair rivayetler sahihtir. Bu vesileyle nâzil olan âyetler onun bu konudaki şöhretini teyit etmektedir. Ayrıca imanın, asabiyet duygusunun gölgesinde kalmayıp hakiki bir imana dönüştüğünün kanıtı olmaktadır.

Genel kabule göre Arapçada kelime üç ana başlıkta ele alınmaktadır. Bunlar, isim, fiil ve harf/edattır. Dûne (دون) kelimesi de bu üçüncü grupta bulunan sözcükler arasında yer almaktadır. Bu makalede, dûne edatının Arapçada kullanılışı ve anlam çerçevesi belirlendikten sonra, edatın ifade ettiği mananın meâllere nasıl yansıtıldığı ele alınmaya çalışılmıştır. Kur’an’da 143 defa yer bulan bu edat, çoğunluğu “min dûnillâhi/Allah’ın dışındakiler” şeklinde tamlama oluşturmakta ve Allah’ın dışında tapınılan unsurlara işaret etmektedir. Söz konusu edatın doğru bir şekilde çevirilere aktarılmaması sorun teşkil etmektedir. Dûne edatı Arapçada sakındırma, yakınlık veya uzaklık derecesi, birinin diğerinden maddî ya da manevî bakımdan alt veya üst konumda bulunması gibi anlamlar ifade etmektedir. Dûne sözcüğü, zaman bakımından önce veya sonra anlamı taşımamakta, daha çok sıfat ve zarf olarak kullanılmaktadır. Tarihi süreçte anlam genişlemesi yaşayan dûne kelimesi, “bir halden başka bir duruma geçmek, bir hükümden diğer bir hükme intikal etmek” anlamında kullanılmaya başlanmıştır. Arapçada “bi/بِ” harf-i ceriyle tamlama oluşturabilen bu edat, Kur’an’da sadece “من/min” harfi ceriyle istihdam edilmiştir. Verilen bu anlamları, meâllere veya Türkçeye birkaç istisna haricinde “dışında” ya da “başka” şeklinde çevirmenin en isabetli yol olduğu görülmüştür. Dolayısıyla dûne edatının bu anlamının meâllere doğru ve uygun bir biçimde aktarılması son derece önem arz etmektedir. Ancak birçok meâlde ciddi hatalar tespit edilmiştir. Mevzu bahis edata anlam verilirken kendisinde bulunmayan anlamlar ilave edilmiş, zaman zaman da değişik bir meâl yapma adına dûne kelimesini karşılamaktan uzak manalar tercih edildiği müşahede edilmiştir. Çalışmada, problem görülen çevirilerden örneklerle birlikte mukayese imkânı oluşturması için doğru tercüme yapan meâllerden de misaller verilmiştir. Ayetin tamamını vermek konuyu çok uzatacağı için, sadece ilgili kısmın metni ve meâli ile yetinilmiştir. Çalışmada ele alınan ayetin, özellikle ilk dönem tefsirlerde nasıl açıklandığı tespit edildikten sonra bu anlamın seçilen meâllerle mukayeseleri yapılmıştır. Bu makalede, dûne kelimesinin erken dönem lügatlerle, ilk dönem tefsirlerdeki anlamı belirlenmeye çalışılmış, meâller de buna göre kritik edilmiştir. Sonuç olarak, meâllerde dûne edatının ekseriyetinin isabetli bir şekilde yansıtıldığı görülmüş olsa da bazı meâllerde anlamı anlamsız kılacak, hatta bazılarında da manayı tersyüz edebilecek, Allah Teâlâ’nın ulûhiyetine yakışmayacak çevirilere rastlanmıştır. Yûnus Sûresi’nin, “Bu Kur'an, Allah'tan başkası tarafından yalan olarak uydurulmuş değildir…” ayeti bu durum için çarpıcı bir örnek niteliği taşımaktadır. Bu ayetin çevirisi dikkatlice düşünüldüğünde, (haşa) Kur’an Allah tarafından uydurulmuş (!) bir kitap sonucu çıkmaktadır. Bazı meâllerde dûne edatının hiç tercüme edilmediği ve hesaba katılmadığı, bazı meâllerde de alakası olmayan başka edatlarla çevrildiği görülmüştür. Dûne edatının “peşi sıra” şeklinde tercümesinin de açık bir hata olduğu müşahede edilmiştir. Meâllerin, dûne edatı ile ilgili tespit edilen önerilere göre yeniden gözden geçirilmesi Kur’an mesajının daha bir anlaşılır olması için son derece önemi haizdir.

Bu çalışmada Uluslararası Kādî Abdülcebbâr Sempozyumu’nun tanıtımı yapılmaktadır. 01-02 Kasım/2024 tarihlerinde Karabük Üniversitesi ev sahipliğinde düzenlenen Uluslararası Kādî Abdülcebbâr Sempozyumu, İslâm düşüncesinin önemli temsilcilerinden Kādî Abdülcebbâr'ın entelektüel mirasını ele almayı ve çağdaş akademik tartışmalara katkıda bulunmayı amaçlamıştır. Sempozyum, yüz yüze ve çevrim içi oturumlar şeklinde iki gün boyunca gerçekleştirilmiş; kelâm, fıkıh, tefsir ve felsefe gibi farklı disiplinlerde bildiriler sunulmuştur. 13 ülkeden katılımla 90 tebliğ sunulmuş; bildiriler, Kādî Abdülcebbâr’ın eserleri, düşünceleri ve Mu‘tezile geleneğinin çağdaş sorunlarla ilişkisi gibi konuları kapsamıştır. Sempozyum, Kādî Abdülcebbâr'ın fikirlerinin modern akademik ve toplumsal meselelere yönelik değerini vurgulamış, İslâm düşüncesine yönelik yeni perspektifler geliştirilmesine olanak sağlamıştır. Uluslararası katılımla gerçekleştirilen bu sempozyum, İslâm düşünce tarihine katkı sunabilme maksadıyla önemli bir akademik paylaşım platformu oluşturmuş ve Kādî Abdülcebbâr’ın fikirlerini güncel akademik zeminde yeniden değerlendirme fırsatı sunmuştur.

ʿĀmir eş-Şaʿbī’den (ö. 104/722) mürsel olarak nakledilen rivayete göre Kur’an vahyinin kesintiye uğradığı ilk fetret döneminde İsrāfīl elçi olarak görevlendirilmiş, üç yıl boyunca Resūlullah’ın nübüvvetine eşlik etmiş ve bu süre zarfında Resūlullah’a el-kelimete -mine’l-vaḥyi- ve’ş-şey’ (vahiy olan sözler ve bilgiler) indirmiştir. Fetretū’l-vaḥy döneminin anlaşılmasında önem arz eden rivayet sened ve metin açısından sahih kabul edilmiş, sahih kanallarla nakledildiği belirtilmiş, muhaddisler tarafından itibar atfedilmiştir. Erken dönemde metin farklılıkları görülse de söz konusu rivayet birçok kaynakta yer alarak manen şöhret kazanmıştır. Diğer yandan rivayetin müdrec ifadelerine, şerhlerine ve muhteva analizi yapılarak ulaşılan verilere göre Resūlullah’a nübüvvet makamının görev ve sorumlulukları fetret döneminde öğretilmiş, O’nun bilgi, amel ve adab bakımından tekamülüne yönelik eğitim yine bu dönemde verilmiştir. El-Māverdī (ö. 450/1058) gibi bazı müfessirler rivayette indirildiği bildirilen el-kelimete -mine’l-vaḥyi- ve’ş-şey’’in “…Allah sana Kur’an’ı ve hikmeti indirmiştir…” (4/en-Nisā’: 113) ayetinde buyurulan hikmet olabileceği üzerinde durmuşlardır. Rivayet, ihtiva ettiği bu bilgilerle vahiy meleği, İsrāfīl’in görevleri, fetret döneminde Resūlullah’ın intiharı düşünmesi, fetret döneminin süresi gibi birçok meselenin yeniden düşünülmesini gündeme getirmiş, çeşitli tartışmaların doğmasına sebebiyet vermiştir. Bu itibarla çalışmada ilk fetret döneminin anlaşılmasında öneme sahip rivayetin etkilediği tefsir konuları ve siyer meseleleri araştırılmaktadır. Böylece çalışmanın Kur’an tarihinin yanı sıra tefsir ve siyer disiplinlerinin ilgili meselelerine de katkıda bulunması amaçlanmaktadır. Tarihsel verilerin dökümü ve kronolojik olarak mukayesesi yöntemleri uygulanarak tamamlanan araştırma sonucunda rivayetin tefsir alanında 10/Yūnus: 16, 16/en-Naḥl: 2, 16/en-Naḥl: 102, 26/eş-Şuʿarā: 193 ayetlerinin tefsiri ile fetretū’l-vaḥy, vahiy çeşitleri ve vahyin indirildiği dil konularında istihdam edildiği; siyer alanında ise Mekke-Medine dönemlerinin tarihlendirilmesi, gizli ve açık davet dönemlerinin belirlenmesi, Rasulullah’ın şirk, küfr, intihar gibi günahlardan korunması meseleleri ile İsrāfīl’in elçiliğine dair yaklaşımlara etki ettiği görülmektedir.

Tefsirde sadece erken dönem âlimlerinden gelen rivayetlere bağlı kalınıp kalınmayacağı ve müfessirin kendi çıkarımlarını ileri sürüp süremeyeceği konusu tefsir tarihinin başlangıcından beri tartışılmaktadır. Ebū Ḥayyān (654-745/1256-1344) da el-Baḥru’l-Muḥīṭ’in mukaddimesinde ismini vermediği bir çağdaşıyla bu konuyu tartıştığını beyan etmiştir. Günümüzde bazı araştırmacılar ṭabaḳāt kitaplarındaki verilerden hareketle Ebū Ḥayyān’ın el-Baḥru’l-Muḥīṭ’in mukaddimesinde eleştirdiği muasırın İbn Teymiyye (661-728/1263-1328) olduğunu iddia etmektedir. Aynı dönemde yaşayan ve bir süre aynı şehirde bulunan Ebū Ḥayyān ile İbn Teymiyye’nin ilginç bir hikayesi vardır. Aralarındaki ilişki hakkında özel araştırmalar dahi yapılmıştır. Bu makalenin amacı söz konusu iddiayı değerlendirmektir. Makalede öncelikle iki âlimin birbirleriyle olan ilişkisi analiz edilmiştir. Akabinde Ebū Ḥayyān’ın tartıştığı muasırının İbn Teymiyye olduğu yönündeki iddialar gözden geçirilmiştir. Daha sonra söz konusu iddialar İbn Teymiyye’nin tefsir anlayışı bağlamında kritik edilmiştir. Ṭabaḳāt kaynaklarındaki bilgiler ve İbn Teymiyye’nin tefsir yöntemi göz önünde bulundurulduğu takdirde el-Baḥru’l-Muḥīṭ’in mukaddimesindeki muasırın İbn Teymiyye olması kuvvetle muhtemeldir. Fakat el-Baḥru’l-Muḥīṭ’in mukaddimesinde eleştirilen tefsir kuramı büyük ölçüde İbn Teymiyye’nin bakış açısıyla örtüşse de bazı açılardan farklılıklar barındırmaktadır. Bu sebeple bahsi geçen muasır kişinin, tefsirde salt nakle bağlılığı savunan başka biri olması da ihtimal dâhilindedir.

Artikel ini mengkaji rasionalitas penafsiran A. Hassan (1887-1958) pada rubrik “Tafsir al-Hidayah” dalam majalah al-Fatwa edisi 1-20 (1931-1933). A. Hassan dikenal sebagai salah seorang tokoh pembaharu Islam di Indonesia. Ia merupakan guru utama organisasi Persatuan Islam (PERSIS). Melalui pendekatan analisis wacana kritis Fairclough, hasil kajian menunjukkan bahwa penafsiran A. Hassan dalam rubrik “Tafsir al-Hidayah” tersebut termasuk ke dalam kategori tafsir rasional (bi al-ra’y). Hal ini terlihat dari kecenderungannya dalam mengutamakan makna ayat berdasarkan analisis kebahasaan dibanding riwayat. Ia juga sama sekali tidak menggunakan riwayat Israiliyat. Rasionalitas penafsiran A. Hassan tersebut tidak lepas dari interaksinya dengan karya Muslim pembaharu dari Mesir, seperti Muhammad ‘Abduh, melalui tafsir Juzʾ ʿAmmā. A. Hassan terlihat kadang hanya menduplikasi pemikiran ‘Abduh, tetapi kadang pula melampauinya dengan melakukan inovasi, modifikasi dan pengembangan penafsiran. Sebuah dinamika jejaring pembaharuan pemikiran Islam awal abad ke-20 antara Mesir dan Asia Tenggara.

One of the most preoccupying issues in the human mind is whether fate and freedom are opposed to each other. This is not only a topic that is debated today. The same issue has been debated at length in the past. While some of those who have pondered on the subject have come to the conclusion that human beings are free in every field, others have taken the view that the individual acts under an obligation. Some thinkers have also tried to develop a middle way on the subject. It seems that the same issue will continue to be the subject of debate, both today and in the future, in its various dimensions. Our aim in this study is to try to reach a more convincing conclusion by discussing the relationship between fate and freedom in the context of the Qur'anic verses, the first source of Islam, on a moderate level without falling into excess and deficiency. At the same time, it is to remind and evaluate the arguments developed by thinkers who have made such an effort in the past in order to remain on the plane of moderation. While conducting the study, the document analysis method was used together with the qualitative method. In this context, firstly, the course of the understanding of fate and freedom in the history of Islamic thought was discussed. Subsequently, information about fate was given and the place of fate in the Qur'an was mentioned. Afterwards, it was pondered how the phenomena of fate and freedom should be categorized in terms of the Qur'an. As a result, it was determined that human beings are free to act with their will in the area where they will be questioned, they are subject to fate in the area where they are not given the right to choose, and in some cases, they can act freely in one aspect while surrendering to fate in another aspect. [ABSTRACT FROM AUTHOR]

Some words and concepts in the Kur'an are used relatively frequently and may contain different contents or express different meanings depending on their context. As a matter of fact, this situation led to the emergence of works such as vucüh and nezā'ir, which dealt with the use of words in different meanings in the Kur'an from the early period. One of the important elements that help in determining the meanings of the words and concepts in the verses are the narrations of reason of revelation. However, both the fact that the works on vucüh and nezā'ir do not determine the meaning of each of the Kur'anic words and the narrations of the reason for revelation for a limited number of verses necessitate the use of different methods and possibilities in determining the meaning of some Kur'anic words and concepts wherever they are used. The verses that were revealed as words to direct their addressees to the right path, being isolated from many of the elements of the environment of revelation and reaching the next generations in the form of a written text, cause obscurities in terms of understanding and interpretation. In addition to classical research methods, tracing all the information about the descent period and being able to evaluate this information together through meaningful and consistent connections will help to eliminate these gaps we are dealing with. One of the expressions frequently mentioned in the Kur'an and used in different meanings is the concept of al-kitāb. It has been determined that this expression is used in eighteen different meanings in the Kur'an. In addition to the findings in classical works about the meanings of the expression used in the Kur'an, it is also seen that different meanings are given and some evaluations are made in the studies conducted by contemporary researchers. One of the verses that mentions the writing of a book and which has been found to be unable to explain the issues such as what the expression al-kitāb in it indicates, who wrote it or had it dictated, the purpose of writing it, etc. in a meaningful integrity is the 79th verse of al-Bakara Surah: "They wrote the book themselves and said, "These are from Allah!' in order to gain a small benefit from it. Woe to those who say! Woe to them for what their hands have written. Woe to them for what they have earned!" Commonly in Islamic Sciences, each discipline adopts accessing or interpreting information through its own resources. The main sources used to determine the meaning of the verses or the words and concepts in them are generally works related to the field of Tafsir and Language/Lexicon. However, the works compiled in the early period were not created within the framework of specialization that took shape later. These resources have the ability and opportunity to access information that will address all areas of Islamic literature. For this reason, it is not a choice but a necessity for a Tafsir researcher to adopt the principle of benefiting from all these sources. The opportunity to access many works in different fields and benefit from digital libraries offers today's researchers the opportunity to determine the revelation process and the meaning of the verses and the words and concepts they contain in the most accurate way. In this regard, in our study on the 79th verse of al-Baķara Surah, it was concluded that the verse in question is about the Jewish clergy, that they misused the knowledge of prophethood and wrote a fabricated book in order to prevent their own subjects and polytheists from believing, and they gave it to the Meccan polytheists. It has been seen that the information in the Tafsir sources regarding this verse is far from expressing integrity when taken alone. It has been evaluated that more concrete and consistent judgments can be reached when the data in the Sira, History and Mağāzī works are evaluated together with the information from the Tafsir literature. [ABSTRACT FROM AUTHOR]

In the Qur'anic verse Şaff 61/6, the Prophet 'Isa announces the coming of a prophet with the name or attribute of Ahmad after him. Since the first centuries, some Muslim scholars have associated the traces of this announcement with the word Paraclete in the Gospels, which has opened the door for the issue to become one of the main polemical issues between Muslim and Christian cultures. The debate between the two cultures over the verse Şaff 61/6 was reignited by the emergence of an alternative qira'at of the verse attributed to the Companion 'Ubayy Kab. This difference of qira'at was first encountered by Arthur Jeffery (d. 1959) in the manuscript of Abū Ishāķ Ibrāhīm b. Muhammad al-Marandi's (d. 588/1192) Ķurra'atu 'Ayni al-Kurra' fi al-Ķırā'at in the Royal Library of the Monastery of San Lorenzo de El Escorial. According to this qira'at, the verse Şaff 61/6 does not herald the coming of a prophet named Ahmad after the Prophet Işā, but the coming of a prophet whose ummah will be the last ummah and who will be the last representative of the institution of prophethood and messengership. In this study, the interpretation of the verse Şaff 61/6 in Islamic sources and the works of Western and Arabic authors that contain information about the qira'at attributed to 'Ubayy b. Kab were analyzed using qualitative research methodology. In the exegetical tradition, the verse is mostly interpreted in terms of the glad tidings of the Prophet Muhammad with the name or attribute of Ahmad. The most comprehensive evaluation of the difference in the qira'at pointed out by Arthur Jeffery belongs to Sean W. Anthony and Zakariyyā Muhammad (d. 2023). While Anthony argues that the qira'at attributed to 'Ubayy b. Ka'b cannot be regarded as an original and historically preferable reading of the verse because it does not conform to the diction of the Qur'an and cannot be confirmed by other sources, Muhammad emphasizes that the difference between the 'Ubayy's qira'at and the 'Ubayy's qira'at may be due to the tashīf. In this context, Muhammad proposes a third alternative qira'at for the correct reading of the verse. According to Muhammad's suggested qira'at, the verse can be translated as follows: ""Īsā, son of Mary, said, O Children of Israel! I am a messenger sent to you from Allah, to confirm the Torah that you have, and to bring good tidings of a prophet who will come after me, whose ummah will be the most virtuous/superior ummah, and with whom Allah will end the institution of prophethood. They said: "This is sheer magic'." The analysis revealed that the qira'at attributed to 'Ubayy b. Kab about the verse Şaff 61/6 and the alternative qira'at suggested by Muhammad could not be confirmed by the ancient Mushafs and the sources containing information about the differences in qira'at and were not compatible with the Qur'anic style. It has been observed that both recitations are not preferable to the Khatt al-Osmānī recitation in terms of both the wording and the meaning they contain. It is highly probable that the qira'at attributed to 'Ubayy b. Ka'b in al-Marandi's work is based on an exegetical commentary on the personal Mushaf of the companion or on a qira'at of the seven letters that was in circulation before the appearance of the Mushaf of Uthman. It is concluded that the absence of the name Ahmad in the relevant qira'at does not affect the authenticity of the Mushaf of Uthman. (Saff 61/6) [ABSTRACT FROM AUTHOR]

The dynamics of obedience and rebellion represent one of the most complex challenges throughout human history. It can be asserted that the core issue surrounding this phenomenon arises from the fact that individuals often struggle to discern whom or what they should adhere to. Indeed, the rebellion against entities that warrant obedience will lead to significant problems, obeying entities that should be rebelled against can also result in different problems. As a matter of fact, as stated in the Qur'ān, the first calamity that befell man (being expelled from heaven) occurred because of being deceived by the devil's whispers and not listening/obeying his advice. As stated in the relevant verses, as a first experience, humanity learned the adverse consequences of rebelling against the truth and obeying the falsehood. It can be said that this lesson given to the first ancestor of humanity is also a teaching to whom and how to obey, as well as when to rebel. This issue, which is crucial for humanity, is frequently addressed in the Qur'ān and it is aimed to enable human beings to cultivate their awareness of obedience/rebellion correctly. In this sense, while the importance and benefits of obedience are mentioned in some verses, the messages of not obeying, not bowing down and not surrendering are also provided. Because man, who is a magnificent being created by God, should not be a creature that blindly submits to everything. For this reason, in the Qur'ān, entities and individuals who should not be obeyed have been stated in general terms following the example set by the Prophet Muhammad. In this context, the prophet Muhammad has been commanded as never to obey infidels, hypocrites, transgressors and sinners. Likewise, especially in relations with the People of the Book, the commands not to follow their whims and not to be subject to their desires are frequently repeated. It can be said that these orders given to the Prophet Muhammad built a spirit of active struggle and resistance against evil in the characters of both him and the believers who believed in him. In this study, The doctrine of opposing and disobeying evil which primarly was entrusted to the Prophet Muhammad and all believ- ers by the Qur'ān was analyzed through the concepts of obedience and adherence. The study employed a document analysis method and sought to explore the nature of the consciousness of proper obedience and rebellion as exemplified in the life of the Prophet Muhammad. [ABSTRACT FROM AUTHOR]

While recounting Noah's story, the Qurʾān refers to a strange narrative motif : an oven (tannūr) from which some water overflows. Insofar as such a motif is hardly explained by the text, it has been and continues to be an issue for the reader. Muslim scholars, who were the first to deal with the Qurʾān, noted the difficulty and tried to solve it by relying on semantics and providing various etiological accounts. Centuries later, orientalists believed they had found the key to this enigma in the rabbinic heritage. But as early as 1867, by publishing his edition of an Arabic catena, Paul de Lagarde drew the attention of the academic world to fragments attributed to Hippolytus of Rome mentioning, in Noah's story, an overflowing oven. For several reasons, it was not until 1995 that a connection was explicitly made between these fragments and the Qurʾan. In the following study, we will pursue this line of research and try to determine the relationship of these fragments to the quranic statement. [ABSTRACT FROM AUTHOR]

Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

This paper offers a new reading of Q 2:58–59 by way of Muqātil ibn Sulaymān's Tafsīr and its use of the Hebrew Bible and Jewish or possibly Christian traditions. While the scholarly study of the Qurʾān in its late antique context has often been ambivalent toward medieval Arabic tafsīr, this paper uses the testimony of the tafsīr corpus on a single mysterious passage to reconstruct a plausible meaning in its original Qurʾānic milieu and shed light on the exegetical intimacies of Jews, Christians, and Muslims in the first Hijri centuries. Q 2:58–59 contain a puzzling pericope about God punishing the Israelites because they substituted one word, which God had commanded them to say, with another. The word God commanded them to say, ḥiṭṭa, does not represent any Arabic word that makes good sense in context. The word they substituted is never specified. Later Arabic exegetes were thus puzzled by the passage and proposed many different solutions. The paper closely analyzes Muqātil ibn Sulaymān's reading of the relevant passage in light of biblical intertexts and Jewish or Christian traditions, yielding an interpretation of this passage with reference to a perfidious pun on the words for "sin" and "grain" that works in Aramaic or possibly Hebrew, but not in Arabic. [ABSTRACT FROM AUTHOR]

This study incvolves the analysis of al-Lu'lu' wa'l-Marjān fī Tafsīr al-Qur'ān of Kariman Hamza (1942-2023), one of the Egyptian female mufessīr (exegete), and the determination of the tafsīr (exegesis) method she followed. In this context, the life of Kariman Hamza was researched, and the methods of her tafsīr al-Lu'lu' wa'l-Marjān were analyzed in terms of riwāya (narration) and dirāya (reasoning). A qualitative research method was used in this study. The author's work was systematically examined from beginning to end and evaluated using the document analysis method. However, Kariman Hamza, whose main profession is news reporter and television presenter, initially refused the request to interpret/exegesis the Qur'ān for children because she was not a graduate of al-Azhar University. Later, as a result of various requests, her interest in the Qur'ān and her television programmes on the subject, she decided to write a tafsīr. Her tafsīr is a three-volume work that she wrote in three years, focusing on tafsīr studies, and was approved by Al-Azhar University. Kariman Hamza sees the writing of her tafsīr on the basis of her religious programme and Islamic writings in her 35 years of broadcasting life and sees it as the fruit of her efforts to preach Islam. Kariman Hamza, who stated that the reader can read her tafsīr without being bored and that she wrote like a mother explaining something to her child, is one of the rare female writers who tafsīr the Qur'ān from beginning to end. The fact that there are very few studies on al-Lu'lu' wa al-Marjān is one of the factors that makes this work unique. Analyzing the work in terms of the tafsīr method makes a significant contribution to the literature. The most distinctive aspect of the tafsīr is the comparative presentation of quotations from the Bible and the attempt to make connections with current events. One of the results of this article is that Kariman Hamza's tafsīr, which she compiled from many sources of tafsīr and combined with her knowledge of the Qur'ān and the Sunnah, opens up the discussion of whether it is a tafsīr or a compilation work, and raises the question of how to name and interpret such works, examples of which are beginning to appear today, based on the perception of the mufassīr in the tafsīr tradition. [ABSTRACT FROM AUTHOR]

In the first century after the Hijra, Qur'anic exegesis was generally centered around the explanation of unclear (gharib) words and grammatical analyses. However, starting from the 5th century, a process of formalization in interpretations began. The commentaries produced by the Sufis, who focused on the esoteric/symbolic meanings (bātinī/ishārī) of the verses, reached a significant volume and over the following centuries evolved into a distinct school of tafsīr, securing its place in the literature. In these commentaries, generally categorized as ishārī tafsīrs (exegesis), the mufassir (exegete) believes that the concrete objects, events, or phenomena mentioned in the verses point to certain profound spiritual meanings in the metaphysical realms. According to this approach, which views the human being as a small yet important reflection of the cosmos, natural events and phenomena such as mountains, seas, and winds symbolize human emotions and inner conflicts. This study focuses on how this Sufi approach is reflected in ishārī tafsīrs specifically regarding natural events, and examines what kind of contribution it offers to Qur'anic interpretation. It is clear that bringing together and analyzing all the interpretations of nature from every exegetical work, categorized as ishārī in a single article is not feasible. Therefore, this study focuses on the most natural phenomena and selects and analyzes some of the most notable interpretations from the most respected regarded classics of the ishārī tafsīr tradition. It should be emphasized that an mufassir involved in ishārī tafsīrs often bases their symbolic interpretation of a verse on personal and subjective considerations drawn from sources recognized as valid within the discipline of Sufism, such as kashf (spiritual unveiling), inspiration, intuition, or dreams. Mufassir shares his interpretations, which he believes are related to the apparent meaning of the verse, in the form of personal opinions. In this regard, the criteria for assessing how closely the mufassir's interpretation adheres to the framework of the Qur'an and Sunnah have been established by scholars of tafsīr. In this study, the criteria established by tafsīr scholars are used as the basis for evaluating whether the ishārī interpretations generally conflict with the broader message of the verse. The introduction to the study provides, a general overview of the academic research conducted on ishārī exegesis in Turkey is presented. The considerable number of works found indicates that, although the interpretations found in ishārī tafsīrs, although not always scientific, they are still taken seriously by a significant group of people, which underlines their importance. The frequent mention of natural elements and phenomena such as oceans, mountains, and winds in the Qur'an has attached the attention of ishārī mufassirs, and led to interesting and very different interpretations. The intriguing nature of these interpretations underscores the importance of this study. It concludes that the interpretations of natural phenomena and events found in ishārī tafsīrs make a significant contribution to unveiling the semantic richness of the Qur'an. Furthermore, it is observed that the stages of development within the Sufi tradition throughout history have influenced the meaning that ishārī mufassirs have attributed to the verses. [ABSTRACT FROM AUTHOR]

People need to benefit from the guidance of the Qur'an to succeed in their duties and worldly tests, avoid sin, and understand the Qur'an accurately to follow its divine instructions and restrictions. Since the time of the Companions until today, Islamic scholars have tried to understand the Qur'an better and have written tens of tafsir books to explain it accurately. The Qur'an's use of concise language and the inherent richness of Arabic can lead to nuanced understandings of specific words. One of them is the first sentence of Surah al-Najm and the word 'lamam' in this sentence. Some commentators understood "lamam" as a "sin committed before having faith." Others interpreted it as a minor sin, while some saw it as "words, actions, and behaviors other than fornication, such as touching lustfully." Still others interpreted it as a sin committed just once or twice but then repented and never committed again. If we consider the dictionary definition of "lamam" alongside other verses and hadiths, it can be understood as literally meaning "a minor sin." This sin is impossible to commit without Allah's protection and typically involves a transgression committed only once or twice, followed by sincere repentance and a commitment to avoid repeating it. [ABSTRACT FROM AUTHOR]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal 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 Dinbilimleri Journal is the property of Dinbilimleri Journal 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 Dinbilimleri Journal is the property of Dinbilimleri Journal 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 Economic & Social Research / ESAM Ekonomik ve Sosyal Araştırmalar Dergisi is the property of Ekonomik ve Sosyal Arastirmalar Merkezi (Journal of Economic & Social Research) 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 Studies - Comparative Religious Studies is the property of Electronic Turkish 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 Journal of Academic Social Science Studies is the property of Journal of Academic Social Science 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.)