{"title":"Kızılbaşlıkla İtham Edilen Bir Nakîbü’l-Eşrâf Seyyid Mahmut Efendi’nin Hayatı ve Şeceresi","authors":"Ayhan Işık","doi":"10.33460/beuifd.972284","DOIUrl":"https://doi.org/10.33460/beuifd.972284","url":null,"abstract":"","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133414894","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}
Theologically strong traditions may carry their distinct tones to different areas. Regard to this Sunnism and Shi‘ism are among the most powerful traditions in the history of Islamic sects. The distinctive qualities of these traditions have been attributed to the works and literary texts of scholars who follow the tradition. Contemporary theological researchers have focused on mentality and tradition analysis based on the historical sources of theology, tafsir, hadith, fiqh and sects due to their specialization. On the other hand, especially literary sources have not been fully examined through such a mentality analysis. This article focuses on maqtal literature, the literature in which strong traditions also exist in a literary sense. The article is based on the assumption that the maqātil in Anatolia is literature of Sunni culture. The use of the terms Sunni and Khariji in the texts represents unique literature in which the classical classification of theology and sects is carried. However, it seems that the relevant literature and usage have not been directly examined. This tradition covers a long period. For this reason, the article is limited to the maqātil written between the XIV-XVI centuries. The article examines the content of the concepts of Sunni and Khāriji/Hâricî in Maqātil al-Husayn, which were written in Turkish in Anatolia. It has been investigated by which qualities the interlocutors of these uses are referred to. The identified attributes are compared with classical sources. In this way, the traditional and theological origin of the uses in the maqātil has been investigated by conceptual, comparative and historical analyses. Thus, it has been tried to establish that Sunni culture continues to exist as an original literature in the maqātil written in Anatolia.
{"title":"Özgün Bir Sünnî Literatür: Türkçe Maktel-i Hüseyinler","authors":"Y. Öztürk","doi":"10.33460/BEUIFD.901275","DOIUrl":"https://doi.org/10.33460/BEUIFD.901275","url":null,"abstract":"Theologically strong traditions may carry their distinct tones to different areas. Regard to this Sunnism and Shi‘ism are among the most powerful traditions in the history of Islamic sects. The distinctive qualities of these traditions have been attributed to the works and literary texts of scholars who follow the tradition. Contemporary theological researchers have focused on mentality and tradition analysis based on the historical sources of theology, tafsir, hadith, fiqh and sects due to their specialization. On the other hand, especially literary sources have not been fully examined through such a mentality analysis. This article focuses on maqtal literature, the literature in which strong traditions also exist in a literary sense. The article is based on the assumption that the maqātil in Anatolia is literature of Sunni culture. The use of the terms Sunni and Khariji in the texts represents unique literature in which the classical classification of theology and sects is carried. However, it seems that the relevant literature and usage have not been directly examined. This tradition covers a long period. For this reason, the article is limited to the maqātil written between the XIV-XVI centuries. The article examines the content of the concepts of Sunni and Khāriji/Hâricî in Maqātil al-Husayn, which were written in Turkish in Anatolia. It has been investigated by which qualities the interlocutors of these uses are referred to. The identified attributes are compared with classical sources. In this way, the traditional and theological origin of the uses in the maqātil has been investigated by conceptual, comparative and historical analyses. Thus, it has been tried to establish that Sunni culture continues to exist as an original literature in the maqātil written in Anatolia.","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127098390","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}
Heidegger finds the debates about “the existence of the external world” and “reality” meaningless, which traditional philosophy cannot avoid. According to him, believing in the existence of the external world or trying to prove this reality or assuming it originates from the understanding of a subject trying to convince himself of the existence of a world. However, in a deeper look, all this questioning and the search/rush to find evidence for the existence of the external world is possible only because Dasein is beingin-the-world /In der Welt Sein. In fact, in all things we encounter, we understand the world together and act on this ground. Human being is not facing the world and trying to understand it, he/she has sumberged into the world. That’s why our view needs to understand the human being and the world together. The search for evidence for the existence of the external world derives its existence from the subject-object distinction, which is the common ground of both idealism and realism. Thus, the investigation of the evidence for the existence of the external world emerges as the question of whether reality is independent of consciousness or consciousness can transcend the sphere of reality. In this discussion Heidegger on the one hand argues that being cannot be reduced to the sum of beings, on the other hand, he argues that there is no possibility of understanding being outside the experiential possibilities of human being. Heidegger takes the side of realism when he says that with Dasein as being-in-the-world, the beings in the world are always revealed. On the other side, with his understanding that the inability of being to be explained by beings he agrees on idealism to the extent that it sees that reality is only possible within the understanding of being. Therefore, Heidegger’s position in the investigation into the existence of the external world is beyond realism and idealism when considered in its entirety.
{"title":"Heidegger'de Dış Dünyanın Varlığı ve Gerçeklik Meselesi","authors":"Nilüfer Urlu Ünaldi","doi":"10.33460/beuifd.835384","DOIUrl":"https://doi.org/10.33460/beuifd.835384","url":null,"abstract":"Heidegger finds the debates about “the existence of the external world” and “reality” meaningless, which traditional philosophy cannot avoid. According to him, believing in the existence of the external world or trying to prove this reality or assuming it originates from the understanding of a subject trying to convince himself of the existence of a world. However, in a deeper look, all this questioning and the search/rush to find evidence for the existence of the external world is possible only because Dasein is beingin-the-world /In der Welt Sein. In fact, in all things we encounter, we understand the world together and act on this ground. Human being is not facing the world and trying to understand it, he/she has sumberged into the world. That’s why our view needs to understand the human being and the world together. The search for evidence for the existence of the external world derives its existence from the subject-object distinction, which is the common ground of both idealism and realism. Thus, the investigation of the evidence for the existence of the external world emerges as the question of whether reality is independent of consciousness or consciousness can transcend the sphere of reality. In this discussion Heidegger on the one hand argues that being cannot be reduced to the sum of beings, on the other hand, he argues that there is no possibility of understanding being outside the experiential possibilities of human being. Heidegger takes the side of realism when he says that with Dasein as being-in-the-world, the beings in the world are always revealed. On the other side, with his understanding that the inability of being to be explained by beings he agrees on idealism to the extent that it sees that reality is only possible within the understanding of being. Therefore, Heidegger’s position in the investigation into the existence of the external world is beyond realism and idealism when considered in its entirety.","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"401 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121793445","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}
is to determine the stories of the Quran that Ṣ ub ḥ ī Fa ḥ māwī uses in his novels Hurmetân ve mahrem, ‘Ala Babi’l-Hevâ, Kıssatu‘ İşki Ken‘âniyye and el-Ermeletu’s-Sevdâ, and to determine the contribution of these stories to fiction as a means of narration. It is very important to examine the role played by the stories of the Qur’an in the fiction of the writer and to compare them with the stories described in the Qur’an in terms of revealing the narrative style the author has.
就是要确定Ṣ卜·拉·法·māwī在他的小说《hurmetn ve mahrem》、《Ala Babi’l- hev》、《Kıssatu’İşki肯··尼耶》和《el-Ermeletu’s- sevd》中使用了哪些《古兰经》的故事，并确定这些故事作为叙事手段对小说的贡献。考察《古兰经》故事在作者小说中所扮演的角色，并将其与《古兰经》中所描述的故事进行比较，对于揭示作者的叙事风格是非常重要的。
{"title":"Subhî Fahmâvî’nin Romanlarında Kur’an Kıssaları","authors":"Mazhar Dede","doi":"10.33460/beuifd.808102","DOIUrl":"https://doi.org/10.33460/beuifd.808102","url":null,"abstract":"is to determine the stories of the Quran that Ṣ ub ḥ ī Fa ḥ māwī uses in his novels Hurmetân ve mahrem, ‘Ala Babi’l-Hevâ, Kıssatu‘ İşki Ken‘âniyye and el-Ermeletu’s-Sevdâ, and to determine the contribution of these stories to fiction as a means of narration. It is very important to examine the role played by the stories of the Qur’an in the fiction of the writer and to compare them with the stories described in the Qur’an in terms of revealing the narrative style the author has.","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123120667","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}
Allah’in (c.c.) insanlara dogru yolu gostermek icin yeryuzune indirdigi kitaplarin sonuncusu ve en kapsamlisi olan Kur’an’in anlasilmasi ve yasanmasi asil hedef olmakla beraber, ezberlenmesi de hic suphesiz ustun bir degerdir. Ayni zamanda ilk hâfiz olan Hz. Peygamber’den (s.a.v.) itibaren tarih boyunca her nesilde bu fazileti idrak eden nice musluman Kur’an’i ezberlemistir. Gunumuze bakildiginda da hem ulkemizde hem de diger Islâm beldelerinde durumun ayni sekilde devam ettigi gorulmektedir. Dunyada su an sayilari milyonlari bulan Kur’an hâfizlarinin bulundugu dusunulmektedir. Kur’an hâfizliginin bu denli yaygin ve ozen gosterilen bir mesele olmasini saglayan bir cok faktorden biri de hâfizlikla ilgili Hz. Peygamber’den (s.a.v.) vârid oldugu dile getirilen birtakim hadis rivayetleridir. Tespit edilebildigi kadariyla bunlardan bir kismi hâfizligin faziletine dair olup diger bir kismi da hâfizligin unutulmasinin vebaliyle ilgilidir. Birinci grup rivayetler Kur’an’in ezberlenmesine tesvik ederken; ikinci grupta olanlar ezberlendikten sonra unutulmasinin tehlikesine isaret etmektedir. Ancak faziletli olan bircok amelle ilgili sahih rivayetlerin yanisira bazi asiri zayif yahut uydurma rivayetler oldugu gibi Kur’an hâfizligina dair de birtakim sahih rivayetlerle birlikte asiri zayif yahut uydurma rivayetler bulunmaktadir. Binâenaleyh bu calismada belli toplum kesimleri arasinda yaygin olarak dile getirilen hâfizlarin ahirette yakinlarindan yetmis kisiye sefaat edeceklerine ve hâfizligini unutan kisilerin bazi cezalara maruz kalacagina dair rivayetler sened ve metin tenkidi baglaminda ele alinip incelenecektir. Boylece insanlara bu konuda dogru bilgi verilmesi amaclanmaktadir. Sonuc olarak da her faziletli amelde oldugu gibi bu meselede de itimat ve ihticâc edilebilecek rivayetlerin nazar-i dikkate alinmasinin onemine isaret edilecektir.
{"title":"Kur’ân Hıfzı Hakkında İki Mesele: Hâfızların Şefaat Hakkı ve Hâfızlığın Unutulmasının Vebali","authors":"Abdulvehhab Gözün","doi":"10.33460/beuifd.803500","DOIUrl":"https://doi.org/10.33460/beuifd.803500","url":null,"abstract":"Allah’in (c.c.) insanlara dogru yolu gostermek icin yeryuzune indirdigi kitaplarin sonuncusu ve en kapsamlisi olan Kur’an’in anlasilmasi ve yasanmasi asil hedef olmakla beraber, ezberlenmesi de hic suphesiz ustun bir degerdir. Ayni zamanda ilk hâfiz olan Hz. Peygamber’den (s.a.v.) itibaren tarih boyunca her nesilde bu fazileti idrak eden nice musluman Kur’an’i ezberlemistir. Gunumuze bakildiginda da hem ulkemizde hem de diger Islâm beldelerinde durumun ayni sekilde devam ettigi gorulmektedir. Dunyada su an sayilari milyonlari bulan Kur’an hâfizlarinin bulundugu dusunulmektedir. Kur’an hâfizliginin bu denli yaygin ve ozen gosterilen bir mesele olmasini saglayan bir cok faktorden biri de hâfizlikla ilgili Hz. Peygamber’den (s.a.v.) vârid oldugu dile getirilen birtakim hadis rivayetleridir. Tespit edilebildigi kadariyla bunlardan bir kismi hâfizligin faziletine dair olup diger bir kismi da hâfizligin unutulmasinin vebaliyle ilgilidir. Birinci grup rivayetler Kur’an’in ezberlenmesine tesvik ederken; ikinci grupta olanlar ezberlendikten sonra unutulmasinin tehlikesine isaret etmektedir. Ancak faziletli olan bircok amelle ilgili sahih rivayetlerin yanisira bazi asiri zayif yahut uydurma rivayetler oldugu gibi Kur’an hâfizligina dair de birtakim sahih rivayetlerle birlikte asiri zayif yahut uydurma rivayetler bulunmaktadir. Binâenaleyh bu calismada belli toplum kesimleri arasinda yaygin olarak dile getirilen hâfizlarin ahirette yakinlarindan yetmis kisiye sefaat edeceklerine ve hâfizligini unutan kisilerin bazi cezalara maruz kalacagina dair rivayetler sened ve metin tenkidi baglaminda ele alinip incelenecektir. Boylece insanlara bu konuda dogru bilgi verilmesi amaclanmaktadir. Sonuc olarak da her faziletli amelde oldugu gibi bu meselede de itimat ve ihticâc edilebilecek rivayetlerin nazar-i dikkate alinmasinin onemine isaret edilecektir.","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126688601","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 its simplest form, religion expresses the bond established between man and God, and religiosity means the reflection of this bond in individual and social life. Although religion does not change in terms of belonging to the divine source, religiosity can appear in different ways depending on many factors, as a subjective experience. Indeed, many conceptualizations have been made regarding the changes in religiosity during the modern period. In this study, the subject of institutional and subjective religiosity, which is one of the modern concepts of religiosity, has been evaluated. The aim of the research is to determine the view of university youth towards institutional and subjective religiosity and the factors affecting this view. The data collection and analysis processes of the research are structured in a qualitative model. Semi-structured interview was used for data collection and content analysis technique was used for data analysis. Interviews were conducted between 17 January and 1 March 2020. The study group of the research consists of 30 young people between the ages of 19-25 who study in 21 different departments of Zonguldak Bülent Ecevit University in the 2019-2020 academic year. The semi-structured interview form used in the research was developed by the researchers based on the literature. Permission was obtained from Zonguldak Bülent Ecevit University Human Research Ethics Committee before data collection. Maximum diversity sampling was used to determine the participants and interviews were conducted with volunteer participants. The results of the research show that young people have a strong tendency to define themselves with subjective religious understanding, and the image of Üniversite Gençliğinin Kurumsal ve Öznel Dindarlığa Bakışı ve Etkileyen Faktörler Üzerine Nitel Bir Araştırma Journal of Theology Faculty of Bulent Ecevit University, Vol. 7, No. 2, 2020 301 religious institutions and religious officials and the environment of the university can be considered as an effective factor in this trend.
宗教以其最简单的形式表达了人与上帝之间建立的纽带，而宗教性意味着这种纽带在个人和社会生活中的反映。虽然宗教在属于神的源头方面没有改变，但宗教虔诚可以根据许多因素以不同的方式出现，作为一种主观体验。事实上，在现代时期，关于宗教信仰的变化，已经有了许多概念化。本文对制度和主观宗教信仰这一现代宗教信仰概念进行了评价。研究的目的是确定大学青年对制度和主观宗教信仰的看法以及影响这种看法的因素。本研究的数据收集和分析过程采用定性模型。数据收集采用半结构化访谈，数据分析采用内容分析技术。访谈于2020年1月17日至3月1日进行。该研究的研究小组由30名年龄在19-25岁之间的年轻人组成，他们在2019-2020学年在宗古尔达克大学21个不同的部门学习。研究中使用的半结构化访谈形式是研究者在文献基础上开发的。在收集数据之前，已获得宗uldak bllent Ecevit大学人类研究伦理委员会的许可。使用最大多样性抽样来确定参与者，并与志愿者参与者进行访谈。研究结果显示，年轻人以主观的宗教认识来定义自己的倾向较强，而Üniversite Gençliğinin Kurumsal ve Öznel Dindarlığa Bakışı ve Etkileyen Faktörler Üzerine Nitel Bir Araştırma《Bulent Ecevit大学神学院学报》2020年第7卷第2期301个宗教机构和宗教官员以及大学环境可以被认为是造成这一趋势的有效因素。
{"title":"Üniversite Gençliğinin Kurumsal ve Öznel Dindarlığa Bakışı ve Etkileyen Faktörler Üzerine Nitel Bir Araştırma","authors":"Hasan Meydan, S. Aydin","doi":"10.33460/beuifd.726749","DOIUrl":"https://doi.org/10.33460/beuifd.726749","url":null,"abstract":"In its simplest form, religion expresses the bond established between man and God, and religiosity means the reflection of this bond in individual and social life. Although religion does not change in terms of belonging to the divine source, religiosity can appear in different ways depending on many factors, as a subjective experience. Indeed, many conceptualizations have been made regarding the changes in religiosity during the modern period. In this study, the subject of institutional and subjective religiosity, which is one of the modern concepts of religiosity, has been evaluated. The aim of the research is to determine the view of university youth towards institutional and subjective religiosity and the factors affecting this view. The data collection and analysis processes of the research are structured in a qualitative model. Semi-structured interview was used for data collection and content analysis technique was used for data analysis. Interviews were conducted between 17 January and 1 March 2020. The study group of the research consists of 30 young people between the ages of 19-25 who study in 21 different departments of Zonguldak Bülent Ecevit University in the 2019-2020 academic year. The semi-structured interview form used in the research was developed by the researchers based on the literature. Permission was obtained from Zonguldak Bülent Ecevit University Human Research Ethics Committee before data collection. Maximum diversity sampling was used to determine the participants and interviews were conducted with volunteer participants. The results of the research show that young people have a strong tendency to define themselves with subjective religious understanding, and the image of Üniversite Gençliğinin Kurumsal ve Öznel Dindarlığa Bakışı ve Etkileyen Faktörler Üzerine Nitel Bir Araştırma Journal of Theology Faculty of Bulent Ecevit University, Vol. 7, No. 2, 2020 301 religious institutions and religious officials and the environment of the university can be considered as an effective factor in this trend.","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134503083","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}
Emevi idari yapisinda eyalet valileri, devletin halifeden sonra en kuvvetli unsuru olmuslardir. Bu anlamda valinin kisiligi, siyasi anlayis ve idari mekanizmalari yonetmesi devletin bekasi icin her zaman onemli olmustur. Emeviler’in ikinci fitne donemi sonrasinda Islam dunyasinda tekrar yonetimi birlestirmelerini takiben, muhalif Şii, Zubeyri ve Hârici hareketlerin merkezini olusturan Kufe’ye hanedan uyesi Bisr b. Mervân atanmistir. Kendisi kisa suren valiligi doneminde ozellikle Kufe’de Emevi hakimiyetinin bolgede guclenmesinde onemli bir etken olmustur. Guclu kisiligi bolgede muhalif hareketlerin olusmasina izin vermemistir. Yonetim uzerindeki hakimiyetini sadece askeri gucle saglamaya calismamis, ayrica para basmasi mali alanlardaki hakimiyetini sembollestirmesine, halk tarafindan kabul gormese de dini uygulamalardaki bazi yenilikleri kendi yonetim tarzini ortaya koymak istemesine, muhalifleri siddetle cezalandirmasi idaredeki demir yumruguna, siir ve sairlerle vakit gecirmeyi sevmesi edebiyata olan tutkunluguna, halka karsi mesafeli fakat yeri geldiginde musfik olabilmesi adaletine isaret etmektedir. Bisr b. Mervân idari alandaki bu ozelliklerinin yanisira siir, sarap ve eglenceye olan tutkusuyla da meshur, donemin hanedan uyesi Emevi valilerinden biridir.
{"title":"Emevî Ailesine Mensup Valilerden Bişr b. Mervân ve Yönetimi","authors":"Cahid Kara","doi":"10.33460/beuifd.718963","DOIUrl":"https://doi.org/10.33460/beuifd.718963","url":null,"abstract":"Emevi idari yapisinda eyalet valileri, devletin halifeden sonra en kuvvetli unsuru olmuslardir. Bu anlamda valinin kisiligi, siyasi anlayis ve idari mekanizmalari yonetmesi devletin bekasi icin her zaman onemli olmustur. Emeviler’in ikinci fitne donemi sonrasinda Islam dunyasinda tekrar yonetimi birlestirmelerini takiben, muhalif Şii, Zubeyri ve Hârici hareketlerin merkezini olusturan Kufe’ye hanedan uyesi Bisr b. Mervân atanmistir. Kendisi kisa suren valiligi doneminde ozellikle Kufe’de Emevi hakimiyetinin bolgede guclenmesinde onemli bir etken olmustur. Guclu kisiligi bolgede muhalif hareketlerin olusmasina izin vermemistir. Yonetim uzerindeki hakimiyetini sadece askeri gucle saglamaya calismamis, ayrica para basmasi mali alanlardaki hakimiyetini sembollestirmesine, halk tarafindan kabul gormese de dini uygulamalardaki bazi yenilikleri kendi yonetim tarzini ortaya koymak istemesine, muhalifleri siddetle cezalandirmasi idaredeki demir yumruguna, siir ve sairlerle vakit gecirmeyi sevmesi edebiyata olan tutkunluguna, halka karsi mesafeli fakat yeri geldiginde musfik olabilmesi adaletine isaret etmektedir. Bisr b. Mervân idari alandaki bu ozelliklerinin yanisira siir, sarap ve eglenceye olan tutkusuyla da meshur, donemin hanedan uyesi Emevi valilerinden biridir.","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133879929","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}
Muhammed b. Şebib el-Basri’nin hayati ve kelami gorusleri hakkinda sistematik bir bilgi olmamakla beraber erken donem Mutezile ekolu icerisinde yetismis bir kelamcidir. Daha cok yasadigi donemden yazilan eserlerden faydalanmak suretiyle Ibn Şebib’in kelami gorusleri tespit edilmeye calisilmistir. Ibn Şebib, tevhit konusundaki derin bilgisi ile maddenin ve dolayisiyla tabiatin ezeli oldugunu savunan Dehriyye, Seneviyye ve Merkayuniye gibi felsefi akimlari elestirmis, felsefi bir duzeyde onlarin goruslerini curutmeye calismistir. Ayrica hicbir sekilde bilginin degerini kabul etmeyen Sofistlerle de tartismaya girerek onlarin goruslerini elestirmistir. Kendisinden sonra gelen kelamcilar, onun felsefi akimlarla yaptigi tartisma ve elestirilerinden gerek metot olarak, gerek icerik olarak faydalanmislardir. Âlem ve icindeki nesnelerin, varliklarini kendi dogal yapilarindan degil, sonradan bir baskasi tarafindan yaratildigindan hareketle Allah’in varligini ve birligini, rasyonel olarak ispat etmeye calisir. Bu metot, ilk donem Mutezile kelamcilarinin kullandigi bir metottur. Tevhid ve adalet konularda mensubu oldugu Mutezile ekolu ile paralel goruslere sahip iken, buyuk gunah ile va’d ve va’id konularinda ise Murcie gibi dusunur. Makale, inanc ile ilgili ozgun goruslere sahip olan Ibn Şebib’in, kelami goruslerini ortaya koymayi amaclamaktadir.
{"title":"Mâtürîdî’nin Kitâbü’t-Tevhîd Adlı Eseri Bağlamında Muhammed İbn Şebîb el-Basrî’nin Kelâmî Görüşleri","authors":"Yasin Ulutaş","doi":"10.33460/beuifd.706733","DOIUrl":"https://doi.org/10.33460/beuifd.706733","url":null,"abstract":"Muhammed b. Şebib el-Basri’nin hayati ve kelami gorusleri hakkinda sistematik bir bilgi olmamakla beraber erken donem Mutezile ekolu icerisinde yetismis bir kelamcidir. Daha cok yasadigi donemden yazilan eserlerden faydalanmak suretiyle Ibn Şebib’in kelami gorusleri tespit edilmeye calisilmistir. Ibn Şebib, tevhit konusundaki derin bilgisi ile maddenin ve dolayisiyla tabiatin ezeli oldugunu savunan Dehriyye, Seneviyye ve Merkayuniye gibi felsefi akimlari elestirmis, felsefi bir duzeyde onlarin goruslerini curutmeye calismistir. Ayrica hicbir sekilde bilginin degerini kabul etmeyen Sofistlerle de tartismaya girerek onlarin goruslerini elestirmistir. Kendisinden sonra gelen kelamcilar, onun felsefi akimlarla yaptigi tartisma ve elestirilerinden gerek metot olarak, gerek icerik olarak faydalanmislardir. Âlem ve icindeki nesnelerin, varliklarini kendi dogal yapilarindan degil, sonradan bir baskasi tarafindan yaratildigindan hareketle Allah’in varligini ve birligini, rasyonel olarak ispat etmeye calisir. Bu metot, ilk donem Mutezile kelamcilarinin kullandigi bir metottur. Tevhid ve adalet konularda mensubu oldugu Mutezile ekolu ile paralel goruslere sahip iken, buyuk gunah ile va’d ve va’id konularinda ise Murcie gibi dusunur. Makale, inanc ile ilgili ozgun goruslere sahip olan Ibn Şebib’in, kelami goruslerini ortaya koymayi amaclamaktadir.","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"68 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127011201","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}
Yuce Allah, Kur’an-i Kerim’de muhatabin zihnini mesgul edecek hususlara dair gerekli sekillerde bilgilendirmeler yapmistir. Ozellikle kâinatin ve onun seckin varligi olan insanin yaratilisi hakkinda cesitli ayetlerde geregi vechile malumat vermis ve yaratilis gerceginin arka planinda yer alan varligina ve âlemlerin yegâne sahibi olduguna dikkat cekmistir. Hatta bu meseleye, imani bir boyut kazandirmak suretiyle uzerinde durmus ve mutlak hâkimiyetini hicbir varlikla paylasmayacagini israrla belirtmistir. Bu baglamda ilk insanin yeryuzunde hayata baslamasi ve daha sonra ondan butun insanlarin turemesinden bahsedilmistir. Akabinde biyolojik yonden cogalma esnasinda sebep-sonuc iliskisinden hareketle sirke bulasilmamasi icin A’raf suresi 189 ve 190. ayetlerde gerekli sekilde uyari yapilmistir. Ne yazik ki, yapilan bu ikazin boyut ve buutlarini anlamak icin yapilan meal ve tefsir calismalarina Israiliyyatin katilmasi ile daha da karmasik bir hâle gelmistir. Boylece ilk insan ve ilk peygamber Hz. Âdem’in, yeryuzunde Allah’a sirk kosan ilk kisi olup olmadigi tartisilir olmustur. Yapilan bu calisma, soz konusu ayette bahsedilen sirk hususunun Hz. Âdem’in zurriyetine yonelik oldugu ve boyle bir duruma dusulmemesi icin gerekli uyarinin yapildigi anlayisi uzerine temellendirilmistir. Kur’an-i Kerim’in butunlugu ve adi gecen ayetlerin baglami da buna mumkun kilmistir.
{"title":"A’RAF SÛRESİ 189 VE 190. AYETLERİN MEALİNİ YENİDEN DÜŞÜNME","authors":"Şemsettin Işık","doi":"10.33460/beuifd.707636","DOIUrl":"https://doi.org/10.33460/beuifd.707636","url":null,"abstract":"Yuce Allah, Kur’an-i Kerim’de muhatabin zihnini mesgul edecek hususlara dair gerekli sekillerde bilgilendirmeler yapmistir. Ozellikle kâinatin ve onun seckin varligi olan insanin yaratilisi hakkinda cesitli ayetlerde geregi vechile malumat vermis ve yaratilis gerceginin arka planinda yer alan varligina ve âlemlerin yegâne sahibi olduguna dikkat cekmistir. Hatta bu meseleye, imani bir boyut kazandirmak suretiyle uzerinde durmus ve mutlak hâkimiyetini hicbir varlikla paylasmayacagini israrla belirtmistir. Bu baglamda ilk insanin yeryuzunde hayata baslamasi ve daha sonra ondan butun insanlarin turemesinden bahsedilmistir. Akabinde biyolojik yonden cogalma esnasinda sebep-sonuc iliskisinden hareketle sirke bulasilmamasi icin A’raf suresi 189 ve 190. ayetlerde gerekli sekilde uyari yapilmistir. Ne yazik ki, yapilan bu ikazin boyut ve buutlarini anlamak icin yapilan meal ve tefsir calismalarina Israiliyyatin katilmasi ile daha da karmasik bir hâle gelmistir. Boylece ilk insan ve ilk peygamber Hz. Âdem’in, yeryuzunde Allah’a sirk kosan ilk kisi olup olmadigi tartisilir olmustur. Yapilan bu calisma, soz konusu ayette bahsedilen sirk hususunun Hz. Âdem’in zurriyetine yonelik oldugu ve boyle bir duruma dusulmemesi icin gerekli uyarinin yapildigi anlayisi uzerine temellendirilmistir. Kur’an-i Kerim’in butunlugu ve adi gecen ayetlerin baglami da buna mumkun kilmistir.","PeriodicalId":395377,"journal":{"name":"BEÜ İLAHİYAT FAKÜLTESİ DERGİSİ","volume":"22 12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134387478","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：