Pub Date : 2022-08-18DOI: 10.51702/esoguifd.1138028
Nadide Şahi̇n
The doctrine of apokatastasis, which he describes as the return of all souls to their original pure state of mind, is an important example among Origen's theological teachings. However, this doctrine is also one of the most controversial issues in his theology. Believing that the end should resemble the beginning, Origen offers a universal understanding of salvation in which all beings will ultimately be saved by reconciling human freedom and the plan that createdby God for humanity. The effect of this teaching of Origen on the period after him is especially evident on theologians who were supporters of the apokatastasis doctrine, such as Didymus The Blind, Gregory of Nyssa, Evagrius and Gregory of Nazianzus. In this context, he is one of the main figures whose views are included not only in the early period, but also in the discussions with the understanding of universal salvation within the church from past to present. In this study, our aim is to reveal the nature of the apokatastasis phenomenon by examining Origen's statements on the subject in a comprehensive and analytical manner based on his works. There is no independent study in this framework in our field. In this context, it is important to consider the early views and interpretations of the salvation theory, which are related to modern thoughts, both in terms of helping us retrieve a fuller picture of the patristic mindset and laying the groundwork for further studies on the doctrine of apokatastasis and the understanding of universal salvation.
{"title":"Origen's Conception of Universal Salvation: Apokatastasis","authors":"Nadide Şahi̇n","doi":"10.51702/esoguifd.1138028","DOIUrl":"https://doi.org/10.51702/esoguifd.1138028","url":null,"abstract":"The doctrine of apokatastasis, which he describes as the return of all souls to their original pure state of mind, is an important example among Origen's theological teachings. However, this doctrine is also one of the most controversial issues in his theology. Believing that the end should resemble the beginning, Origen offers a universal understanding of salvation in which all beings will ultimately be saved by reconciling human freedom and the plan that createdby God for humanity. \u0000The effect of this teaching of Origen on the period after him is especially evident on theologians who were supporters of the apokatastasis doctrine, such as Didymus The Blind, Gregory of Nyssa, Evagrius and Gregory of Nazianzus. In this context, he is one of the main figures whose views are included not only in the early period, but also in the discussions with the understanding of universal salvation within the church from past to present. In this study, our aim is to reveal the nature of the apokatastasis phenomenon by examining Origen's statements on the subject in a comprehensive and analytical manner based on his works. There is no independent study in this framework in our field. In this context, it is important to consider the early views and interpretations of the salvation theory, which are related to modern thoughts, both in terms of helping us retrieve a fuller picture of the patristic mindset and laying the groundwork for further studies on the doctrine of apokatastasis and the understanding of universal salvation.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70677438","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}
Pub Date : 2022-08-18DOI: 10.51702/esoguifd.1135936
İsmail Araz
In this article, the biography of Baghdadi Mehmed Fehmi, one of the important literary historians of the 20th century, was examined. In the study, especially the exile part which has an important place in his life, is emphasized. This event brought him fame in the later years of his life. How Mehmed Fehmi came to Istanbul the capital of the period after his exile was investigated. Was given to the transition from exile to the post in Dârülfünun, the higher education institution of the period. While dealing with this part of his life, Mehmet Fehmi's aspect as a literary historian, which has an undeniable importance in his life, and his view on the history of literature is also referred to throughout the study. In this context, when the aforementioned adventure of Mehmed Fehmi, who has an adventure as a civil servant, exile and, professor of literary history, is emphasized. This highlighting constitutes an answer to the claims about the course of the history of Arabic literature in the Ottoman period. The study concluded by underlining the necessity and importance of handling Mehmed Fehmi's life in detail in a future independent study.
{"title":"From Exile To Teaching: Ottoman Intellectual And Literary Historian Müderriszâde Mehmed Fehmi's Adventure","authors":"İsmail Araz","doi":"10.51702/esoguifd.1135936","DOIUrl":"https://doi.org/10.51702/esoguifd.1135936","url":null,"abstract":"In this article, the biography of Baghdadi Mehmed Fehmi, one of the important literary historians of the 20th century, was examined. In the study, especially the exile part which has an important place in his life, is emphasized. This event brought him fame in the later years of his life. How Mehmed Fehmi came to Istanbul the capital of the period after his exile was investigated. Was given to the transition from exile to the post in Dârülfünun, the higher education institution of the period. While dealing with this part of his life, Mehmet Fehmi's aspect as a literary historian, which has an undeniable importance in his life, and his view on the history of literature is also referred to throughout the study. In this context, when the aforementioned adventure of Mehmed Fehmi, who has an adventure as a civil servant, exile and, professor of literary history, is emphasized. This highlighting constitutes an answer to the claims about the course of the history of Arabic literature in the Ottoman period. The study concluded by underlining the necessity and importance of handling Mehmed Fehmi's life in detail in a future independent study.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70677257","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}
Pub Date : 2022-08-18DOI: 10.51702/esoguifd.1115000
Nadir Karakuş
We call the years 1095-1291 as “The Age of Crusaders”, and this process was the meeting of civilizations as well as hostilities. The Crusaders, who did not know much about the Islamic civilization, started to get to know them with the first contacts. In the meantime, they began to meet new and unfamiliar flavors such as candy. The Crusaders, who took over the sugar factories in the cities they captured in Syria, started to export the sugar they produced from here to Europe as well as consuming them themselves. While Italian merchants started to earn a lot of money from this business, Europeans who sweetened with honey began to get used to this new product. After that, sugar began to be transported to the West by ships, and the first steps of exploitation began to be taken. Sugar production centers of the former Byzantine Empire, such as Cyprus Island in 1191 and Rhodes in 1310, were included in the ships loaded with sugar from ports such as Akkâ, Tyre and Beirut. From this work, of course, the Venetians and the knightly orders started to increase their wealth. During this process, the captives captured in the wars started to work in the sugar cane fields and showed up in the collection of the product. This situation showed itself more in America, which is called the New World, in the later stages of the expeditions, and the slaves taken from Africa became the newly oppressed and assimilated of this continent. The seeds of this process were planted in Syria and Palestine by 1098.
{"title":"SUGAR IN THE CRUSADES AND ITS JOURNEY TO THE WEST","authors":"Nadir Karakuş","doi":"10.51702/esoguifd.1115000","DOIUrl":"https://doi.org/10.51702/esoguifd.1115000","url":null,"abstract":"We call the years 1095-1291 as “The Age of Crusaders”, and this process was the meeting of civilizations as well as hostilities. The Crusaders, who did not know much about the Islamic civilization, started to get to know them with the first contacts. In the meantime, they began to meet new and unfamiliar flavors such as candy. The Crusaders, who took over the sugar factories in the cities they captured in Syria, started to export the sugar they produced from here to Europe as well as consuming them themselves. While Italian merchants started to earn a lot of money from this business, Europeans who sweetened with honey began to get used to this new product. After that, sugar began to be transported to the West by ships, and the first steps of exploitation began to be taken. Sugar production centers of the former Byzantine Empire, such as Cyprus Island in 1191 and Rhodes in 1310, were included in the ships loaded with sugar from ports such as Akkâ, Tyre and Beirut. From this work, of course, the Venetians and the knightly orders started to increase their wealth. During this process, the captives captured in the wars started to work in the sugar cane fields and showed up in the collection of the product. This situation showed itself more in America, which is called the New World, in the later stages of the expeditions, and the slaves taken from Africa became the newly oppressed and assimilated of this continent. The seeds of this process were planted in Syria and Palestine by 1098.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70677509","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}
Pub Date : 2022-08-17DOI: 10.51702/esoguifd.1133153
Yunus Eraslan
The concept of doubt has been the common issue of religions and philosophy in the epistemological sense in the historical process. This concept, which is used in depth and diversity in the history of philosophy, has been used more functionally for research and questioning purposes in Islamic thought. In this context, three types of doubt can be mentioned in terms of philosophy: septic, methodical and fideistic. While skepticism, which is the first of these doubt types in Islamic thought, has been criticized as being equivalent to denialism, skeptical fideism has not been accepted in the context of religious texts that give importance and value to reason and research. Methodical doubt has been encouraged both in religious texts and Islamic thought in order to reach true and precise knowledge in terms of research and questioning. For this reason, in this study, starting from the Ancient Age, the types of doubt and doubt will be examined in terms of philosophy, then these types of doubt will be compared in terms of religious texts and theological thought, and their importance and value in terms of Islamic thought will be revealed.
{"title":"Doubt in terms of Kalam and Philosophy","authors":"Yunus Eraslan","doi":"10.51702/esoguifd.1133153","DOIUrl":"https://doi.org/10.51702/esoguifd.1133153","url":null,"abstract":"The concept of doubt has been the common issue of religions and philosophy in the epistemological sense in the historical process. This concept, which is used in depth and diversity in the history of philosophy, has been used more functionally for research and questioning purposes in Islamic thought. In this context, three types of doubt can be mentioned in terms of philosophy: septic, methodical and fideistic. While skepticism, which is the first of these doubt types in Islamic thought, has been criticized as being equivalent to denialism, skeptical fideism has not been accepted in the context of religious texts that give importance and value to reason and research. Methodical doubt has been encouraged both in religious texts and Islamic thought in order to reach true and precise knowledge in terms of research and questioning. For this reason, in this study, starting from the Ancient Age, the types of doubt and doubt will be examined in terms of philosophy, then these types of doubt will be compared in terms of religious texts and theological thought, and their importance and value in terms of Islamic thought will be revealed.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70677202","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}
Pub Date : 2022-08-17DOI: 10.51702/esoguifd.1112339
Osman Demi̇rci̇
Abstract In this article, it is aimed to evaluate Ziya Gökalp's views on freedom of will and value judgments in the context of husn - qubh theory in terms of consistency by considering them as a whole. Bringing a new perspective to the discussion of whether good and evil can be known by reason or revelation in traditional theology, the thinker will claim that society is the determining factor in this regard, with the influence of positivist philosophy. The thinker's views on both freedom of will and values are shaped according to his society-centered philosophy. According to him, the only place where value judgments that exceed human will are based on society. Society both limits the freedom of people and determines their value judgments. In Gökalp, both the possibility of freedom of will in social life and the passive position of the individual in the face of values are dealt with in a very striking way.
{"title":"The Opportunıty of Freedom of Wıll and The Nature of Values In The Phılosophy of Ziya Gökalp: The Theory of Husn and Qubh","authors":"Osman Demi̇rci̇","doi":"10.51702/esoguifd.1112339","DOIUrl":"https://doi.org/10.51702/esoguifd.1112339","url":null,"abstract":"Abstract In this article, it is aimed to evaluate Ziya Gökalp's views on freedom of will and value judgments in the context of husn - qubh theory in terms of consistency by considering them as a whole. Bringing a new perspective to the discussion of whether good and evil can be known by reason or revelation in traditional theology, the thinker will claim that society is the determining factor in this regard, with the influence of positivist philosophy. The thinker's views on both freedom of will and values are shaped according to his society-centered philosophy. According to him, the only place where value judgments that exceed human will are based on society. Society both limits the freedom of people and determines their value judgments. In Gökalp, both the possibility of freedom of will in social life and the passive position of the individual in the face of values are dealt with in a very striking way.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48028183","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}
Pub Date : 2022-08-12DOI: 10.51702/esoguifd.1133359
Talip Demir
In the historical process, family and religion are supportive of one another, even needy to one another. The family became the bearer of religious values, while religion protected the family by sanctifying. In doing so, they have secured the survival of social life and of themselves. However, secularization has reduced the influence of religion on individual and social life. This process is promoted by transhumanism, a socio-cultural movement that has increased its fans and is getting stronger, especially since the beginning of the 21st century. Because transhumanism, unlike religions, is driven by the assumption that man is a flawed creation and therefore needs to be developed physically and spiritually. It has a mindset that sees the use of all kinds of technologies as necessary and compulsory, which gives man a painless, comfortable, and long life in this world. Thus, the adoption of the values espoused by transhumanism means the transformation of religion and all traditional structures powered by religion. In this study, the transformations which the Turkish family structures both experience and are likely to experience will be discussed from the perspective of transhumanism. The main purpose of the study is to demonstrate both the current and future impacts of the global value atmosphere, which has contributed to the spread and transformation of the transhumanist movement, on the Turkish family.
{"title":"İnsansız Dünyada Aile ve Din: Transhümanist Bir Perspektif","authors":"Talip Demir","doi":"10.51702/esoguifd.1133359","DOIUrl":"https://doi.org/10.51702/esoguifd.1133359","url":null,"abstract":"In the historical process, family and religion are supportive of one another, even needy to one another. The family became the bearer of religious values, while religion protected the family by sanctifying. In doing so, they have secured the survival of social life and of themselves. However, secularization has reduced the influence of religion on individual and social life. This process is promoted by transhumanism, a socio-cultural movement that has increased its fans and is getting stronger, especially since the beginning of the 21st century. Because transhumanism, unlike religions, is driven by the assumption that man is a flawed creation and therefore needs to be developed physically and spiritually. It has a mindset that sees the use of all kinds of technologies as necessary and compulsory, which gives man a painless, comfortable, and long life in this world. Thus, the adoption of the values espoused by transhumanism means the transformation of religion and all traditional structures powered by religion. In this study, the transformations which the Turkish family structures both experience and are likely to experience will be discussed from the perspective of transhumanism. The main purpose of the study is to demonstrate both the current and future impacts of the global value atmosphere, which has contributed to the spread and transformation of the transhumanist movement, on the Turkish family.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70677246","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}
Pub Date : 2022-08-11DOI: 10.51702/esoguifd.1130427
Hande Yavuz, Tuba Erkoç Baydar
The qāḍī registers are critical sources in that they reflect the socio-economic, cultural, and political structure of the Ottoman state, and show how Islamic legal theory works in practice. Not only do registers provide researchers with important information on legal proceedings such as endowments, donations, purchases, leases, and inheritances, but they also provide critical data on issues directly related to family law such as marriage and divorce. Although divorce does not require a court record in Islamic law, mukhālaʿa is generally registered with a court record. By comparatively presenting two different experiences of mukhālaʿa such as Diyarbakir and Istanbul, this article provides a holistic look at Islamic family law as applied in the Ottoman Empire and reveals the practical counterpart of Islamic legal theory.
{"title":"Mukhālaʿa From Theory to Practice: In the Model of the 19th Century Istanbul Bab Court and Diyarbakir Qāḍī Registries","authors":"Hande Yavuz, Tuba Erkoç Baydar","doi":"10.51702/esoguifd.1130427","DOIUrl":"https://doi.org/10.51702/esoguifd.1130427","url":null,"abstract":"The qāḍī registers are critical sources in that they reflect the socio-economic, cultural, and political structure of the Ottoman state, and show how Islamic legal theory works in practice. Not only do registers provide researchers with important information on legal proceedings such as endowments, donations, purchases, leases, and inheritances, but they also provide critical data on issues directly related to family law such as marriage and divorce. Although divorce does not require a court record in Islamic law, mukhālaʿa is generally registered with a court record. By comparatively presenting two different experiences of mukhālaʿa such as Diyarbakir and Istanbul, this article provides a holistic look at Islamic family law as applied in the Ottoman Empire and reveals the practical counterpart of Islamic legal theory.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70677191","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}
Pub Date : 2022-08-08DOI: 10.51702/esoguifd.1136595
İsmet Tunç
The Sefine region, which is the subject of the study, is located on Mount Cudi. According to the belief, after a flood that took place in the time of Noah, the ship carrying Noah and his companions sat on Mount Judi. The place where the ship sits is named Sefine, which means ship in Arabic. It is believed that Noah prayed two rak'ahs and sacrificed here because of the salvation from the flood. There is also a temple, which is believed to have been founded by Noah. The temple is considered sacred by Jews, Christians and Muslims in the region. So that Thus a cult of pilgrimage emerged. Muslims in the region also continued this pilgrimage cult. In this context, they organize a festival that lasts for 3 weeks in July every year in order to protect the salvation from the flood and the legacy of Noah in the region. In this study, the historical background and performance of the festival, which has been suspended for many years due to security problems in the region and celebrated again in 2021, is given. Qualitative method was used in the study and participatory observation has made.
{"title":"Safina Carnival as The Common Heritage of Abrahimist Religions on Cudi Mountain","authors":"İsmet Tunç","doi":"10.51702/esoguifd.1136595","DOIUrl":"https://doi.org/10.51702/esoguifd.1136595","url":null,"abstract":"The Sefine region, which is the subject of the study, is located on Mount Cudi. According to the belief, after a flood that took place in the time of Noah, the ship carrying Noah and his companions sat on Mount Judi. The place where the ship sits is named Sefine, which means ship in Arabic. It is believed that Noah prayed two rak'ahs and sacrificed here because of the salvation from the flood. There is also a temple, which is believed to have been founded by Noah. The temple is considered sacred by Jews, Christians and Muslims in the region. So that Thus a cult of pilgrimage emerged. Muslims in the region also continued this pilgrimage cult. In this context, they organize a festival that lasts for 3 weeks in July every year in order to protect the salvation from the flood and the legacy of Noah in the region. In this study, the historical background and performance of the festival, which has been suspended for many years due to security problems in the region and celebrated again in 2021, is given. Qualitative method was used in the study and participatory observation has made.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70677296","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}
Pub Date : 2022-08-04DOI: 10.51702/esoguifd.1138490
Burcu Di̇lek
The contemporary tafsir movement, which has experienced significant changes in terms of subjects and sources in the interpretation of the Qur'an, has led many researchers to consider the interpretation of the Qur'an from different perspectives. Although the commentaries written in the modern period include regional and social differences, the contemporary interpretation of the Qur'an in general, unlike the detailed discussions in traditional tafsir texts, basically centers on the Qur'an and its message. However, according to Johanna Pink, such change is not entirely breaking. Based on the theoretical framework, the author acknowledges that this change is part of continuity. In her book, she attempts to determine the period in which change occurs and its effects on the interpretation of the Qur'an. She also discussed the effects of the media in different contexts alongside religious and political authority in the change process. Besides she compared the contemporary tafsir method with the traditional, Salafi, postmodern interpretation methods and revealed how the interpretation of the Qur'an was shaped in the modern period.
{"title":"Muslim Qur’ānic Interpretation Today: Media, Genealogies and Interpretive Communities, Johanna Pink (Sheffield: Equinox Publishing, 2019)","authors":"Burcu Di̇lek","doi":"10.51702/esoguifd.1138490","DOIUrl":"https://doi.org/10.51702/esoguifd.1138490","url":null,"abstract":"The contemporary tafsir movement, which has experienced significant changes in terms of subjects and sources in the interpretation of the Qur'an, has led many researchers to consider the interpretation of the Qur'an from different perspectives. Although the commentaries written in the modern period include regional and social differences, the contemporary interpretation of the Qur'an in general, unlike the detailed discussions in traditional tafsir texts, basically centers on the Qur'an and its message. However, according to Johanna Pink, such change is not entirely breaking. Based on the theoretical framework, the author acknowledges that this change is part of continuity. In her book, she attempts to determine the period in which change occurs and its effects on the interpretation of the Qur'an. She also discussed the effects of the media in different contexts alongside religious and political authority in the change process. Besides she compared the contemporary tafsir method with the traditional, Salafi, postmodern interpretation methods and revealed how the interpretation of the Qur'an was shaped in the modern period.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49518703","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}
Pub Date : 2022-07-28DOI: 10.51702/esoguifd.1122290
Fatma Betül Altıntaş
This article is about the book of Andalusian Mālikī jurist and muhaddith Ibn al-Ṭallāʿ (d. 497/1104), which brings together the narrations including the judgments and sentences issued by the Prophet. Known as Aqdiyat Rasūlıllāh, this work is the most well-known book compiling the judgments of the Prophet. Aqdiyat Rasūlıllāh is important in terms of showing the purposes, content and functions of Aqdiyat genre. The work was written as a kind of handbook during the period when Ibn al-Tallā gave fatwa in Cordoba. The book contributes to both branches of fiqh and hadith, as it contains details about both. Aqdiyat Rasūlıllāh can be positioned within hadith books that include only juristic narrations. In the field of fiqh, it can be accepted as one of the works that constitute a source for the nawāzil genre.
{"title":"A Review on The Cordoban Ibn Al-Tallāʿ (d. 497/1104) And His Book Aqdiyat Rasūlıllāh","authors":"Fatma Betül Altıntaş","doi":"10.51702/esoguifd.1122290","DOIUrl":"https://doi.org/10.51702/esoguifd.1122290","url":null,"abstract":"This article is about the book of Andalusian Mālikī jurist and muhaddith Ibn al-Ṭallāʿ (d. 497/1104), which brings together the narrations including the judgments and sentences issued by the Prophet. Known as Aqdiyat Rasūlıllāh, this work is the most well-known book compiling the judgments of the Prophet. Aqdiyat Rasūlıllāh is important in terms of showing the purposes, content and functions of Aqdiyat genre. The work was written as a kind of handbook during the period when Ibn al-Tallā gave fatwa in Cordoba. The book contributes to both branches of fiqh and hadith, as it contains details about both. Aqdiyat Rasūlıllāh can be positioned within hadith books that include only juristic narrations. In the field of fiqh, it can be accepted as one of the works that constitute a source for the nawāzil genre.","PeriodicalId":33212,"journal":{"name":"Eskisehir Osmangazi Universitesi Ilahiyat Fakultesi Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70677182","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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