İslam Hukukunda satım akitlerinden bahsederken semen ve mebî‘ unsurları akdin sıhhat veya kuruluş şartları arasında sayılmaktadır. Bu şartların her biri kendine has bazı özellikleri içerir. Bu çalışmada semen unsurunun kendine has özellikleri tespit edilmeye çalışılacaktır. Klasik kaynaklarda çoğunlukla müstakil bir başlıkta ele alınmayan semenin özellikleri farklı başlıklar altında zikredilmektedir. Bu özellikleri genel bir çerçeve altında birleştirmek günümüzde gelişen kompleks akit çeşitlerinde satış bedelinin fıkhî konumunu belirlemek ve bu konuda yeni bir bakış açısı geliştirmek adına büyük bir önemi haizdir. Bu çalışmada özellikle Hanefîleri odak noktası olarak ele alınmasının birkaç sebebi vardır. Bunlardan birisi Hanefîlerin semeni mebî‘den net bir şekilde ayıran bir anlayış geliştirmiş olmalarıdır. Bir diğeri ise bütün mal gruplarını semen olacağı veya semen olamayacağı şekilde sınıflandırmış olmalarıdır. Böylelikle semen tayininde akdin sıygasından ziyade bedellerin özellikleri ön plana çıkarılmıştır. Ayrıca Hanefîlere göre semen akdin in’ikad şartlarından sayılmayarak fâsid-bâtıl ayrımı ile oluşabilecek herhangi bir eksiklikte akdin onarılmasına kapı açılmıştır. Bu bakış açıları sayesinde günümüzde gelişen akit çeşitliliğinin getirdiği karışıklıklara bazı noktalarda çözümler bulunabilecek hatta bazı katkılar sunulabilecektir. Fakat bu çalışma semenin özelliklerini teorik zeminde zikretmekten öteye geçmeyecektir. Bu sebeple belli bir semen tanımı ortaya koyduktan sonra semende bulunması gereken şartlar zikredilecektir. Semenin mebî‘den ayrıldığı noktalar tespit edilerek birbirleriyle karşılaştıkları takdirde hangi bedellerin semen olabileceği hangilerinin mebî‘ sayılacağı ortaya koyulacaktır. Ayrıca temel akit şekilleri dikkate alındığında semenin özelliklerinin pratikteki tatbik şekillerine de değinilecektir. Son olarak semen söz konusu olduğunda günümüzde en çok karşılaşılan problemlerden olan piyasadan çekilme, değerde artış veya azalma olması gibi nispeten daha spesifik olan konularda, üç imamın ihtilaflarına kısaca yer verilerek çalışma sonlandırılacaktır.
{"title":"Akitlerde Satış Bedelinin Meşrû Sınırını Belirleme Bağlamında Hanefî Mezhebinde Semenin Genel Özelliklerinin Tahlili","authors":"Muhammet Ali Çağlar","doi":"10.54659/ulum.1126871","DOIUrl":"https://doi.org/10.54659/ulum.1126871","url":null,"abstract":"İslam Hukukunda satım akitlerinden bahsederken semen ve mebî‘ unsurları akdin sıhhat veya kuruluş şartları arasında sayılmaktadır. Bu şartların her biri kendine has bazı özellikleri içerir. Bu çalışmada semen unsurunun kendine has özellikleri tespit edilmeye çalışılacaktır. Klasik kaynaklarda çoğunlukla müstakil bir başlıkta ele alınmayan semenin özellikleri farklı başlıklar altında zikredilmektedir. Bu özellikleri genel bir çerçeve altında birleştirmek günümüzde gelişen kompleks akit çeşitlerinde satış bedelinin fıkhî konumunu belirlemek ve bu konuda yeni bir bakış açısı geliştirmek adına büyük bir önemi haizdir. Bu çalışmada özellikle Hanefîleri odak noktası olarak ele alınmasının birkaç sebebi vardır. Bunlardan birisi Hanefîlerin semeni mebî‘den net bir şekilde ayıran bir anlayış geliştirmiş olmalarıdır. Bir diğeri ise bütün mal gruplarını semen olacağı veya semen olamayacağı şekilde sınıflandırmış olmalarıdır. Böylelikle semen tayininde akdin sıygasından ziyade bedellerin özellikleri ön plana çıkarılmıştır. Ayrıca Hanefîlere göre semen akdin in’ikad şartlarından sayılmayarak fâsid-bâtıl ayrımı ile oluşabilecek herhangi bir eksiklikte akdin onarılmasına kapı açılmıştır. Bu bakış açıları sayesinde günümüzde gelişen akit çeşitliliğinin getirdiği karışıklıklara bazı noktalarda çözümler bulunabilecek hatta bazı katkılar sunulabilecektir. Fakat bu çalışma semenin özelliklerini teorik zeminde zikretmekten öteye geçmeyecektir. Bu sebeple belli bir semen tanımı ortaya koyduktan sonra semende bulunması gereken şartlar zikredilecektir. Semenin mebî‘den ayrıldığı noktalar tespit edilerek birbirleriyle karşılaştıkları takdirde hangi bedellerin semen olabileceği hangilerinin mebî‘ sayılacağı ortaya koyulacaktır. Ayrıca temel akit şekilleri dikkate alındığında semenin özelliklerinin pratikteki tatbik şekillerine de değinilecektir. Son olarak semen söz konusu olduğunda günümüzde en çok karşılaşılan problemlerden olan piyasadan çekilme, değerde artış veya azalma olması gibi nispeten daha spesifik olan konularda, üç imamın ihtilaflarına kısaca yer verilerek çalışma sonlandırılacaktır.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"61 16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130251867","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study aims to point out the journey of the term Einbildungskraft throughout the Turkish dictionar-ies of philosophy and fields of use the term in Kant’s critical philosophy. Thus, some of the dictionaries of philosophy that hold together the concepts considered as the building blocks of philosophy and their meanings to sustain an intellectual tradition, are the subject of this study. It focuses on the transmission of cultural memory, which is formed by the concepts of philosophy, and the importance of the task of term revivification. With this study, the importance of mastering in the terminology of philosophy from past to present, in reconstructing the concepts of Kant's critical philosophy in Turkish is pointed out. Thus, through the term Einbildungskraft, the meanings given to the term by Kant and the chosen words while translating it into Turkish are emphasized. The value of the rectification activity in the language and the importance of the attachment to the tradition of thought are emphasized. In this sense, Kant's terminology, and conceptual choices that he made in his own works are discussed. The allusions on concept construction that Kant made in his critical philosophy are included. On the other hand, the importance of choosing the term that best meets the semantic load of a philosophical concept is emphasized. The Turkish equivalents of Einbildungskraft appropriate to Kant’s usage and the adequacy of these words as the translation of the concept are pointed out. In order to distinguish the semantic nuances of the concept, its use in the precritical period and critical period has been emphasized.
{"title":"A Journey in Turkish Philosophy Lexicons Regarding the Concept of Einbil-dungskraft and Thinking on Imagination from Kant's First Critique","authors":"Ayşe Hilal Akin","doi":"10.54659/ulum.1126697","DOIUrl":"https://doi.org/10.54659/ulum.1126697","url":null,"abstract":"This study aims to point out the journey of the term Einbildungskraft throughout the Turkish dictionar-ies of philosophy and fields of use the term in Kant’s critical philosophy. Thus, some of the dictionaries of philosophy that hold together the concepts considered as the building blocks of philosophy and their meanings to sustain an intellectual tradition, are the subject of this study. It focuses on the transmission of cultural memory, which is formed by the concepts of philosophy, and the importance of the task of term revivification. With this study, the importance of mastering in the terminology of philosophy from past to present, in reconstructing the concepts of Kant's critical philosophy in Turkish is pointed out. Thus, through the term Einbildungskraft, the meanings given to the term by Kant and the chosen words while translating it into Turkish are emphasized. The value of the rectification activity in the language and the importance of the attachment to the tradition of thought are emphasized. In this sense, Kant's terminology, and conceptual choices that he made in his own works are discussed. The allusions on concept construction that Kant made in his critical philosophy are included. On the other hand, the importance of choosing the term that best meets the semantic load of a philosophical concept is emphasized. The Turkish equivalents of Einbildungskraft appropriate to Kant’s usage and the adequacy of these words as the translation of the concept are pointed out. In order to distinguish the semantic nuances of the concept, its use in the precritical period and critical period has been emphasized.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117147024","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Atasözü, ataların, uzun deneme ve gözlemlere dayanan yargılarını genel kural, bilgece düşünce ya da öğüt olarak veren ve kalıplaşmış bir biçimi olan, kamuca benimsenmiş kısa, özlü söz olarak tanımlanabilir. Bu çalışmada Türkiye’nin Güneydoğu Anadolu bölgesinde yer alan ve güzide illerinden biri olan Mardin vilayetindeki Gökçe köyü ve çevresinde kullanılan atasözlerinin, fasih Arapça ve Türkçedekilerle karşılaştırmalı bir şekilde ele alınması hedeflenmiştir. Toplam on sekiz tema ve yetmiş atasözünün ele alındığı çalışmamızda bölge halkının kullanımının yanında atasözlerinin standart Arapçası da verilerek Türkçedeki karşılıkları ile de değerlendirilmiştir. Karşılaştırmalarda atasözlerine erişilemediği durumlarda hem Türkçe hem de Arapçada benzer anlamda kullanılan şiirlere yer verilmiştir. Bunun yanı sıra bazı atasözlerinin hikayelerine de yer verilmiştir. Zira bir atasözünün hikayesini bilmenin önemli olduğunu söylemek mümkündür. Ayrıca Mardin Gökçe köyü ve çevresinde kullanılan atasözlerini ele almak suretiyle; yaşlı nüfusun vefatıyla yok olma tehlikesi ile yüz yüze kalabilecek olan sözlü kültürü kayıt altına alarak gelecek nesillere aktarmak da bir başka hedeftir. Diğer taraftan bu bölgede konuşulan dilin edebi ve kültürel zenginliğine katkı sağlamak amaçlanmıştır.
{"title":"Arabic Proverbs Used in Gökce Village and Surroundings of Mardin (A Comparative Thematic Study)","authors":"Mehmet Ali Kılay Araz, İzzettin Çeli̇k","doi":"10.54659/ulum.1125798","DOIUrl":"https://doi.org/10.54659/ulum.1125798","url":null,"abstract":"Atasözü, ataların, uzun deneme ve gözlemlere dayanan yargılarını genel kural, bilgece düşünce ya da öğüt olarak veren ve kalıplaşmış bir biçimi olan, kamuca benimsenmiş kısa, özlü söz olarak tanımlanabilir. Bu çalışmada Türkiye’nin Güneydoğu Anadolu bölgesinde yer alan ve güzide illerinden biri olan Mardin vilayetindeki Gökçe köyü ve çevresinde kullanılan atasözlerinin, fasih Arapça ve Türkçedekilerle karşılaştırmalı bir şekilde ele alınması hedeflenmiştir. Toplam on sekiz tema ve yetmiş atasözünün ele alındığı çalışmamızda bölge halkının kullanımının yanında atasözlerinin standart Arapçası da verilerek Türkçedeki karşılıkları ile de değerlendirilmiştir. Karşılaştırmalarda atasözlerine erişilemediği durumlarda hem Türkçe hem de Arapçada benzer anlamda kullanılan şiirlere yer verilmiştir. Bunun yanı sıra bazı atasözlerinin hikayelerine de yer verilmiştir. Zira bir atasözünün hikayesini bilmenin önemli olduğunu söylemek mümkündür. Ayrıca Mardin Gökçe köyü ve çevresinde kullanılan atasözlerini ele almak suretiyle; yaşlı nüfusun vefatıyla yok olma tehlikesi ile yüz yüze kalabilecek olan sözlü kültürü kayıt altına alarak gelecek nesillere aktarmak da bir başka hedeftir. Diğer taraftan bu bölgede konuşulan dilin edebi ve kültürel zenginliğine katkı sağlamak amaçlanmıştır.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130314661","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Bu araştırmada KKTC eğitim sisteminde örgün din eğitimi müfredatına sahip ilk okul olan Hala Sultan İlahiyat Koleji öğrencilerinin; ilahiyat koleji, meslek dersleri ve meslek dersleri öğretmenlerine yönelik zihinsel imgelerinin metaforlar aracılığı ile belirlenmesi amaçlanmıştır. Araştırma nitel araştırma yöntemlerinden fenomenolojik desende ölçüt örnekleme yöntemiyle tasarlanmıştır. Çalışma grubu 2020-2021 eğitim öğretim yılında kolej ve ilahiyat bölümlerinde öğrenim görmekte olan 262 öğrenciden oluşmaktadır. Araştırma verileri içerik analizine tabi tutularak olumlu ve olumsuz şeklinde iki kategoride toplanmıştır. Buna göre öğrencilerin ilahiyat koleji, meslek dersleri ve meslek dersleri öğretmenlerine yönelik algılarının olumlu olduğu, kız öğrencilerin erkek öğrencilere göre olumlu algılarının daha fazla olduğu, sınıf düzeyine göre 12. sınıf öğrencilerinin 9. sınıf öğrencilerine göre olumlu, vatandaşlık düzeyine göre ise çifte vatandaşlığa sahip öğrencilerin olumlu ve olumsuz algılarının KKTC ve diğer ülke vatandaşlığı bulunan öğrencilere göre daha yüksek olduğu sonucuna ulaşılmıştır.
{"title":"Students' Metaphorical Perceptions of Theology College, Vocational Courses and Vocational Course Teachers: The Example of TRNC","authors":"Ümit Kalkan","doi":"10.54659/ulum.1113504","DOIUrl":"https://doi.org/10.54659/ulum.1113504","url":null,"abstract":"Bu araştırmada KKTC eğitim sisteminde örgün din eğitimi müfredatına sahip ilk okul olan Hala Sultan İlahiyat Koleji öğrencilerinin; ilahiyat koleji, meslek dersleri ve meslek dersleri öğretmenlerine yönelik zihinsel imgelerinin metaforlar aracılığı ile belirlenmesi amaçlanmıştır. Araştırma nitel araştırma yöntemlerinden fenomenolojik desende ölçüt örnekleme yöntemiyle tasarlanmıştır. Çalışma grubu 2020-2021 eğitim öğretim yılında kolej ve ilahiyat bölümlerinde öğrenim görmekte olan 262 öğrenciden oluşmaktadır. Araştırma verileri içerik analizine tabi tutularak olumlu ve olumsuz şeklinde iki kategoride toplanmıştır. Buna göre öğrencilerin ilahiyat koleji, meslek dersleri ve meslek dersleri öğretmenlerine yönelik algılarının olumlu olduğu, kız öğrencilerin erkek öğrencilere göre olumlu algılarının daha fazla olduğu, sınıf düzeyine göre 12. sınıf öğrencilerinin 9. sınıf öğrencilerine göre olumlu, vatandaşlık düzeyine göre ise çifte vatandaşlığa sahip öğrencilerin olumlu ve olumsuz algılarının KKTC ve diğer ülke vatandaşlığı bulunan öğrencilere göre daha yüksek olduğu sonucuna ulaşılmıştır.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121068703","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
History is a branch of science that examines the events in the past, and historiography is the transfer of the events that happened in the past to future generations by writing them down through historians. Although the Ottoman Empire's understanding of historiography was built on the legacy of the Turkish-Islamic states before it, over time it took on a unique structure. In this context, in the later periods of the state, historiography activities gained importance and emerged as an official state duty under the name of chronicler. Mustafa Naȋmâ Efendi, who is the subject of our study; He is one of the famous chroniclers who was born in 1655 in Aleppo and lived in the 17th century Ottoman period. He is distinguished from other Ottoman historiographers in many ways in Ottoman historiography with his work called Ravzatü’l-Hüseyn fȋ hulâsati ahbari’l-hâfikayn, which he wrote as the first chronicler. In this respect, the author and his work have been widely used in every period. In this study, we will try to evaluate Mustafa Naȋmâ Efendi's life, his work, historiography in the context of his work, and the innovations he brought to the field of history from a contemporary perspective.
历史学是研究过去发生的事件的一门科学，而史学是通过历史学家将过去发生的事件记录下来，传递给后代的一门科学。尽管奥斯曼帝国对史学的理解是建立在之前土耳其-伊斯兰国家的遗产之上，但随着时间的推移，它呈现出一种独特的结构。在这种背景下，在国家的后期，历史编纂活动变得重要起来，并以编年史者的名义成为一项官方的国家职责。Mustafa Naȋmâ Efendi，他是我们研究的对象;他是著名的编年史家之一，1655年出生于阿勒颇，生活在17世纪的奥斯曼帝国时期。他在许多方面与其他奥斯曼历史学家区别开来，在奥斯曼历史编纂中，他的作品叫做Ravzatü ' l- h seyn f hull sati ahbari ' l- h fikayn，他是作为第一个编年史者写的。在这方面，作者和他的作品在各个时期都得到了广泛的应用。在本研究中，我们将尝试从当代的视角来评价穆斯塔法Naȋmâ埃芬迪的一生、他的作品、他作品背景下的史学，以及他为历史学领域带来的创新。
{"title":"History of Mustafa Naîmȃ Efendi in the Context of Tȃrih-i Naȋmȃ","authors":"Vildan Çalişkan","doi":"10.54659/ulum.1093096","DOIUrl":"https://doi.org/10.54659/ulum.1093096","url":null,"abstract":"History is a branch of science that examines the events in the past, and historiography is the transfer of the events that happened in the past to future generations by writing them down through historians. Although the Ottoman Empire's understanding of historiography was built on the legacy of the Turkish-Islamic states before it, over time it took on a unique structure. In this context, in the later periods of the state, historiography activities gained importance and emerged as an official state duty under the name of chronicler. Mustafa Naȋmâ Efendi, who is the subject of our study; He is one of the famous chroniclers who was born in 1655 in Aleppo and lived in the 17th century Ottoman period. He is distinguished from other Ottoman historiographers in many ways in Ottoman historiography with his work called Ravzatü’l-Hüseyn fȋ hulâsati ahbari’l-hâfikayn, which he wrote as the first chronicler. In this respect, the author and his work have been widely used in every period. In this study, we will try to evaluate Mustafa Naȋmâ Efendi's life, his work, historiography in the context of his work, and the innovations he brought to the field of history from a contemporary perspective.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"154 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131855943","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The grammarians of the Arabic language considered the noun and verb to be meaningful on their own, and the prepositions (ḥurūf al-maʿânî/meaning letters) as meaningless language units when they were alone in the traditional word classification. This approach is generally accepted in many languages, including Turkish. According to this, prepositions are words that have no meaning on their own and undertake grammatical tasks. However, contrary to this general opinion, some Arab linguists claimed that prepositions are meaningful when they are alone. Leaving aside the view that the preposition is meaningful on its own, both Arab and Turkish linguists and modern linguists stated that the preposition would not gain meaning without usage/context. Prepositions that are seen as meaningless/empty words cannot gain any meaning unless they enter the syntax. In fact, this condition for prepositions also applies to other types of words (noun, verb). In this study, the evaluations of the Arabic syntaxists on whether the preposition is a meaningful or meaningless language element are discussed. In addition, it is also mentioned how this issue is approached in Turkish and modern linguistics. The issue of whether the preposition shows a meaning when it is alone has been discussed especially through the definition of the preposition by linguists.
{"title":"The Problem of 'Meaning of Prepositions' in the Arabic Language","authors":"A. Hacibekiroglu","doi":"10.54659/ulum.1098674","DOIUrl":"https://doi.org/10.54659/ulum.1098674","url":null,"abstract":"The grammarians of the Arabic language considered the noun and verb to be meaningful on their own, and the prepositions (ḥurūf al-maʿânî/meaning letters) as meaningless language units when they were alone in the traditional word classification. This approach is generally accepted in many languages, including Turkish. According to this, prepositions are words that have no meaning on their own and undertake grammatical tasks. However, contrary to this general opinion, some Arab linguists claimed that prepositions are meaningful when they are alone. Leaving aside the view that the preposition is meaningful on its own, both Arab and Turkish linguists and modern linguists stated that the preposition would not gain meaning without usage/context. Prepositions that are seen as meaningless/empty words cannot gain any meaning unless they enter the syntax. In fact, this condition for prepositions also applies to other types of words (noun, verb). In this study, the evaluations of the Arabic syntaxists on whether the preposition is a meaningful or meaningless language element are discussed. In addition, it is also mentioned how this issue is approached in Turkish and modern linguistics. The issue of whether the preposition shows a meaning when it is alone has been discussed especially through the definition of the preposition by linguists.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132364377","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Today, the geography a significant part of which is located within the borders of Uzbekistan, has been mentioned as Transoxiana in the sources since the 9th century. This geography is the name of a special region that gives life to science-culture and art, hosts intellectual currents. This region which has trained countless scientists who have shaped the history of Islamic thought-science and contributed to the development of Islamic civilization for centuries; is a geography with privileged features where history, culture and universal values meet. Cities such as Bukhara, Samarkand, Tirmidh, Tashkant and Fargana have hosted many religious, intellectual and philosophical schools as well as being centers of science. Very important works related to different fields, a significant part of which have survived to the present day, were also written in this geography. In the middle of the 7th century, it is assumed that the people of the region knew about Islam, albeit indirectly. The role and influence of Muslim traders, scholars and men of heart known as spiritual guides or cynical politicians, who traveled to these places before the conquest of the region by the Islamic armies, on the spread of Islam will be investigated and it is aimed to analyze the current debates in this study. It will be evaluated how the Islamization process has developed in Transoxiana from the beginning and if a periodization is made, it will be tried to determine which events, which states or which individuals' activities will be based on. It is known that the first contact of Turks with Muslims was after the Nihawant War (21/642) during the Umayyad period. If the year 644 is to be taken as a basis for the first encounter, the Islamization process was officially completed in the first century in Transoxiana. However, considering all of Turkestan, it would not be wrong to say that it was completed three centuries later. Especially in Transoxiana, cities were frequently changed hands and destroyed due to the power struggle between Muslims and the inhabitants of the region. It is certain that the stability that could not be achieved in the region for nearly a century has affected the Islamization process. However, it should be noted that although it is said that there is a slowdown in Islamization studies in certain periods, it continues without interruption. In this study, for about a century of Islamization process from the first contact will be evaluated.
{"title":"The Islamization Process of Transoxiana","authors":"A. Kara","doi":"10.54659/ulum.1135684","DOIUrl":"https://doi.org/10.54659/ulum.1135684","url":null,"abstract":"Today, the geography a significant part of which is located within the borders of Uzbekistan, has been mentioned as Transoxiana in the sources since the 9th century. This geography is the name of a special region that gives life to science-culture and art, hosts intellectual currents. This region which has trained countless scientists who have shaped the history of Islamic thought-science and contributed to the development of Islamic civilization for centuries; is a geography with privileged features where history, culture and universal values meet. Cities such as Bukhara, Samarkand, Tirmidh, Tashkant and Fargana have hosted many religious, intellectual and philosophical schools as well as being centers of science. Very important works related to different fields, a significant part of which have survived to the present day, were also written in this geography. In the middle of the 7th century, it is assumed that the people of the region knew about Islam, albeit indirectly. The role and influence of Muslim traders, scholars and men of heart known as spiritual guides or cynical politicians, who traveled to these places before the conquest of the region by the Islamic armies, on the spread of Islam will be investigated and it is aimed to analyze the current debates in this study. It will be evaluated how the Islamization process has developed in Transoxiana from the beginning and if a periodization is made, it will be tried to determine which events, which states or which individuals' activities will be based on. It is known that the first contact of Turks with Muslims was after the Nihawant War (21/642) during the Umayyad period. If the year 644 is to be taken as a basis for the first encounter, the Islamization process was officially completed in the first century in Transoxiana. However, considering all of Turkestan, it would not be wrong to say that it was completed three centuries later. Especially in Transoxiana, cities were frequently changed hands and destroyed due to the power struggle between Muslims and the inhabitants of the region. It is certain that the stability that could not be achieved in the region for nearly a century has affected the Islamization process. However, it should be noted that although it is said that there is a slowdown in Islamization studies in certain periods, it continues without interruption. In this study, for about a century of Islamization process from the first contact will be evaluated.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"87 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117275459","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Since the Qur’ān was revealed in Arabic, the language of its first interlocutors, it contains all the features of this language in its sentence structure and literary style. One of the prominent features of the Arabic language and the Qur’ān is abbreviation (ikhtisār); it means a lot with little words. The omission (hazf) style, which is among the different elements that make up the specialization, expresses the abandon-ment of the elements in the text based on different clues and the indication of black. Since the meanings that are not reflected in the words that make up the sentence are meant in omission, there is a situation that affects the interlocutors. The Qur’ān, which uses the omission, which is one of the important lan-guage features of Arabic, in the most concise way, has kept it active by directing the emotions, minds and perceptions of its interlocutors to the message it wants to convey. Allah almighty has created inter-action and integrity between the addressees with divine address by conveying his will in the Qur’ān to people with the sentence structure in which the heirloom style is most beautiful. It aims to direct the completion of a part of the meaning in elliptical expressions with some of its elements to the understanding and research of the interlocutors and to create a triple and strong communication between the speaker, the addressee and the word between them. In this context, the preparation of some prepositions in the Qur’ānic verse is among the important issues that need to be investigated in terms of linguistics and tafsīr. From the earliest times, tafsīr scholars have considered the integrity of the Qur’ān to identify the elements that have been written in his verse as one of the important tafsīr activities. Translation studies, which are among the most important tafsīr studies in the contemporary period, are also among the important problems. This study examines the use of the negative preposition “lā” and its translation in Turkish Qur’ān translations.
{"title":"The Omitting the Use of the Preposition 'lā/لا' in the Qur’ān and It’s Equivalent in Turkish Qur’ān Translations","authors":"Servet Demirbaş","doi":"10.54659/ulum.1119811","DOIUrl":"https://doi.org/10.54659/ulum.1119811","url":null,"abstract":"Since the Qur’ān was revealed in Arabic, the language of its first interlocutors, it contains all the features of this language in its sentence structure and literary style. One of the prominent features of the Arabic language and the Qur’ān is abbreviation (ikhtisār); it means a lot with little words. The omission (hazf) style, which is among the different elements that make up the specialization, expresses the abandon-ment of the elements in the text based on different clues and the indication of black. Since the meanings that are not reflected in the words that make up the sentence are meant in omission, there is a situation that affects the interlocutors. The Qur’ān, which uses the omission, which is one of the important lan-guage features of Arabic, in the most concise way, has kept it active by directing the emotions, minds and perceptions of its interlocutors to the message it wants to convey. Allah almighty has created inter-action and integrity between the addressees with divine address by conveying his will in the Qur’ān to people with the sentence structure in which the heirloom style is most beautiful. It aims to direct the completion of a part of the meaning in elliptical expressions with some of its elements to the understanding and research of the interlocutors and to create a triple and strong communication between the speaker, the addressee and the word between them. In this context, the preparation of some prepositions in the Qur’ānic verse is among the important issues that need to be investigated in terms of linguistics and tafsīr. From the earliest times, tafsīr scholars have considered the integrity of the Qur’ān to identify the elements that have been written in his verse as one of the important tafsīr activities. Translation studies, which are among the most important tafsīr studies in the contemporary period, are also among the important problems. This study examines the use of the negative preposition “lā” and its translation in Turkish Qur’ān translations.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133847481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In determining the attitudes and behaviours that people will take in the face of various events and phenomena, they take into account their needs and expectations, as well as the needs and expectations of the groups they belong to and the society they live in. This situation is closely related to the determination of the needs and expectations of the students, the regulation of their educational status, in other words, the regulation of the external conditions that will provide their learning experiences. These needs and expectations form the basis of value education systems as well as educational situations. This study focuses on the needs and expectations of the child himself, the group / groups he belongs to and the society he lives in in determining the values within the framework of content preparation studies in education. The problem of this study, which is based on literature review and document review, is it possible to have a holistic understanding and approach that will enable children to develop a common understanding of value within the framework of the parameters mentioned above. Within the field, the studies on the relationship between the needs and expectations of the aforementioned stakeholders and value development are limited; In addition, the lack of sufficient awareness, depth and level of knowledge about the relationship in question is one of the issues that make this study important.
{"title":"Examining The Child's Needs With An Ecological System Approach In Determining Values To Be Subject To Education","authors":"H. Sözen, İsa Ceylan, Vahdeddin Şimşek","doi":"10.54659/ulum.926849","DOIUrl":"https://doi.org/10.54659/ulum.926849","url":null,"abstract":"In determining the attitudes and behaviours that people will take in the face of various events and phenomena, they take into account their needs and expectations, as well as the needs and expectations of the groups they belong to and the society they live in. This situation is closely related to the determination of the needs and expectations of the students, the regulation of their educational status, in other words, the regulation of the external conditions that will provide their learning experiences. These needs and expectations form the basis of value education systems as well as educational situations. This study focuses on the needs and expectations of the child himself, the group / groups he belongs to and the society he lives in in determining the values within the framework of content preparation studies in education. The problem of this study, which is based on literature review and document review, is it possible to have a holistic understanding and approach that will enable children to develop a common understanding of value within the framework of the parameters mentioned above. Within the field, the studies on the relationship between the needs and expectations of the aforementioned stakeholders and value development are limited; In addition, the lack of sufficient awareness, depth and level of knowledge about the relationship in question is one of the issues that make this study important.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"116 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127709431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article based on the relationship between geography, culture and hadith narration. The subject of the research is the relationship between human geography and the asbāb al-riwāyah (reason for narration). For this, primarily, it is made a new definition of the asbāb al-riwāyah (reason for narration). Then, firstly the narration about the killing of Ammar b. Yasser was discussed in order to put forward the mentioned relationship. Secondly, the narration of “73 sects” was examined. The hadiths on the subject were primarily obtained from The Nine Books. However, secondary hadith sources were used when necessary. As a result of the researches, it was determined that the narration about the murder of Ammar b. Yasser, who go to the war alongside Ali, was narrated in Iraq, where Ali and his supporters lived. Similarly, it was understood that the narration of “73 sects” was narrated with the concept of “al-jama‘a” in the region of Damascus, where Muawiya and his supporters lived. In the study, it was decided that human geography affects the narration of hadith.
{"title":"İdeolojiden Hadis Rivayetine: Beşerî Coğrafyanın Sebeb-i Rivayete Etkisi","authors":"Recep Emin Gül","doi":"10.54659/ulum.938054","DOIUrl":"https://doi.org/10.54659/ulum.938054","url":null,"abstract":"This article based on the relationship between geography, culture and hadith narration. The subject of the research is the relationship between human geography and the asbāb al-riwāyah (reason for narration). For this, primarily, it is made a new definition of the asbāb al-riwāyah (reason for narration). Then, firstly the narration about the killing of Ammar b. Yasser was discussed in order to put forward the mentioned relationship. Secondly, the narration of “73 sects” was examined. The hadiths on the subject were primarily obtained from The Nine Books. However, secondary hadith sources were used when necessary. As a result of the researches, it was determined that the narration about the murder of Ammar b. Yasser, who go to the war alongside Ali, was narrated in Iraq, where Ali and his supporters lived. Similarly, it was understood that the narration of “73 sects” was narrated with the concept of “al-jama‘a” in the region of Damascus, where Muawiya and his supporters lived. In the study, it was decided that human geography affects the narration of hadith.","PeriodicalId":157960,"journal":{"name":"ULUM","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115285153","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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