Pub Date : 2020-10-27DOI: 10.14395/hititilahiyat.780419
Ahmet Koç
{"title":"İmam Hatip Ortaokulu Öğrencilerinin Maddi Değer Algıları ile Sosyal Sorumluluk Algıları Arasındaki İlişki","authors":"Ahmet Koç","doi":"10.14395/hititilahiyat.780419","DOIUrl":"https://doi.org/10.14395/hititilahiyat.780419","url":null,"abstract":"","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"19 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-10-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85198652","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 : 2020-10-24DOI: 10.14395/hititilahiyat.752958
Hamdullah Ercik
{"title":"Bir Yöntem Çalışması Olarak Kur’an Kıssalarına Yaklaşım Biçimlerinin Tesbiti","authors":"Hamdullah Ercik","doi":"10.14395/hititilahiyat.752958","DOIUrl":"https://doi.org/10.14395/hititilahiyat.752958","url":null,"abstract":"","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"11 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-10-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74582935","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 : 2020-10-20DOI: 10.14395/hititilahiyat.781024
N. Kızılkaya
{"title":"Geçmişe Bugün için Bakmak: Modern Dünyanın Mültecilik Krizi ve Osmanlı Muhacirin Komisyonu","authors":"N. Kızılkaya","doi":"10.14395/hititilahiyat.781024","DOIUrl":"https://doi.org/10.14395/hititilahiyat.781024","url":null,"abstract":"","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"53 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83258713","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 : 2020-06-30DOI: 10.14395/hititilahiyat.705788
Zuhal KARAKOÇ DORA
{"title":"Doğu Avrupa'nın Din Merkezli Göçmen Politikaları","authors":"Zuhal KARAKOÇ DORA","doi":"10.14395/hititilahiyat.705788","DOIUrl":"https://doi.org/10.14395/hititilahiyat.705788","url":null,"abstract":"","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"43 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81189126","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 : 2020-06-30DOI: 10.14395/hititilahiyat.659855
Muhammed Rızk
Ism-i fâil, Arapcada sarf ilminin (morfoloji) en onemli isimlerinden sayilmaktadir. Bu onem, vezninin kelamda cok kullanilmasindan kaynaklanmaktadir. Ism-i fâil, simdiki zamanda hakikat, gecmis ve gelecek zamanda ise mecaz anlami ifade etmektedir. Ism-i fâil; fiili yapan kisiye veya fiilin kendisinden meydana geldigi seye delalet etmesi icin “fâ‘ilun” vezninde subut (devamlilik) degil, hudus (gecicilik) anlami ifade eden turemis bir isimdir. Ism-i fâil, sulâsi mucerred fiillerden “fâ‘ilun- فاعل ” vezninde, sulâsi disindaki fiillerin muzâri vezninden, muzârilik harfini zammeli mim’e donusturup, sondan bir onceki harfi meksur yaparak olusturulur. Sulâsi disindaki fiillerin ism-i fâillerinin cesitli anlamlari vardir. Bu anlamlardan Kur’ân-i Kerim’de yer alanlar sunlardir: 1- Ta‘diye (gecislilik), 2- Teksir (cokluk), 3- Musâreke (ortaklik), 4- Mutâva‘at (donusluluk), 5- Kusur, sakatlik ve renkler (‘uyub ve elvân), 6- Tekelluf (zoraki yapmak), 7- Telep ve suâl (istek-sorgu), 8- Mubalaga (abarti). Ism-i fâilin zikredilen anlamlari sarf ilminde sulâsi disindaki fiillerin ism-i fâil vezinlerine aittir. Bu durum, bu manalarin, sulâsi disindaki fiillerin ism-i fâil vezinlerine has oldugu anlamina gelmez. Zira sulâsi fiillerin ism-i fâil vezni de bu anlamlardan bazilarini ifade etmektedir. Dolayisiyla hem sulâsi fiillerin ism-i fâil vezninin hem de sulâsi disindaki fiillerin ism-i fâil vezinlerinin ifade ettikleri ortak anlamlar vardir. Ism-i fâil, muzâf olup âmil olmadiginda daha cok subut (devamlilik) anlami ifade eder. Bu durumda izâfet, hakiki izâfet olur. O zaman da ism-i fâil, âmil olup izâfeti lafzi olan subut anlamli sifat-i musebbehe ile karistirilmaktadir. Nahivcilerin; “ism-i fâil'in teceddut (yenilenme) anlami ifade ettigi” seklindeki goruslerinin Ibn Hisâm ve Ibn Mâlik’de hakli gerekceleri var gibi gozukuyor. Zira ism-i fâili hareke ve sukun bakimindan fiil gibi degerlendirmektedirler. Isim cumlesinde yer alan ism-i fâil, cogunlukla subut ve sureklilik anlami ifade eder. Fiil cumlesinde yer alan ism-i fâil ise hudus ve yenilenme anlami ifade eder. Ism-i fâil, isim cumlesi baglaminda kullanilip basinda te’kid lâmi (lâm-i muzahlaka) bulunursa, bu durum subut manasini artirir. Nahiv, tefsir ve belâgat kitaplari, ( عدل ) maddesinin bir tane anlami oldugu konusunda gorus birligi icindedirler. Bu anlam; donusme, bir seyden ayrilma, bir seyi birakip baskasina yonelme anlamidir. Lugat kitaplari, kelimenin bu anlaminin yani sira baska anlamlarinin da olduguna isaret etmektedir. Kur’ân baglaminda, cesitli anlamlar ifade etmesi icin ( عدل ) maddesinin farkli vezinleri kullanilmistir. Bu anlamlar arasinda bir seyi birakip baskasina yonelme anlami yer almamaktadir. Her hangi bir dil metninde, bir kelimenin anlami disinda kullanildigi olgusunun varligini ifade eden bir yarginin kabul gormus dil kanunlarina dayanmasi gerekir. Aksi takdirde bu yargi mesnetten yoksun rastgele bir yargi olacaktir. Kur’ân-i Kerim’de ism-i fâil, ism-i meful anlaminda cokca kullani
{"title":"KUR’ÂN-I KERÎM’DE İSM-İ FÂİL’İN İFÂDE GÖSTERGESİ (MANAYA DELÂLETİ)","authors":"Muhammed Rızk","doi":"10.14395/hititilahiyat.659855","DOIUrl":"https://doi.org/10.14395/hititilahiyat.659855","url":null,"abstract":"Ism-i fâil, Arapcada sarf ilminin (morfoloji) en onemli isimlerinden sayilmaktadir. Bu onem, vezninin kelamda cok kullanilmasindan kaynaklanmaktadir. Ism-i fâil, simdiki zamanda hakikat, gecmis ve gelecek zamanda ise mecaz anlami ifade etmektedir. Ism-i fâil; fiili yapan kisiye veya fiilin kendisinden meydana geldigi seye delalet etmesi icin “fâ‘ilun” vezninde subut (devamlilik) degil, hudus (gecicilik) anlami ifade eden turemis bir isimdir. Ism-i fâil, sulâsi mucerred fiillerden “fâ‘ilun- فاعل ” vezninde, sulâsi disindaki fiillerin muzâri vezninden, muzârilik harfini zammeli mim’e donusturup, sondan bir onceki harfi meksur yaparak olusturulur. Sulâsi disindaki fiillerin ism-i fâillerinin cesitli anlamlari vardir. Bu anlamlardan Kur’ân-i Kerim’de yer alanlar sunlardir: 1- Ta‘diye (gecislilik), 2- Teksir (cokluk), 3- Musâreke (ortaklik), 4- Mutâva‘at (donusluluk), 5- Kusur, sakatlik ve renkler (‘uyub ve elvân), 6- Tekelluf (zoraki yapmak), 7- Telep ve suâl (istek-sorgu), 8- Mubalaga (abarti). Ism-i fâilin zikredilen anlamlari sarf ilminde sulâsi disindaki fiillerin ism-i fâil vezinlerine aittir. Bu durum, bu manalarin, sulâsi disindaki fiillerin ism-i fâil vezinlerine has oldugu anlamina gelmez. Zira sulâsi fiillerin ism-i fâil vezni de bu anlamlardan bazilarini ifade etmektedir. Dolayisiyla hem sulâsi fiillerin ism-i fâil vezninin hem de sulâsi disindaki fiillerin ism-i fâil vezinlerinin ifade ettikleri ortak anlamlar vardir. Ism-i fâil, muzâf olup âmil olmadiginda daha cok subut (devamlilik) anlami ifade eder. Bu durumda izâfet, hakiki izâfet olur. O zaman da ism-i fâil, âmil olup izâfeti lafzi olan subut anlamli sifat-i musebbehe ile karistirilmaktadir. Nahivcilerin; “ism-i fâil'in teceddut (yenilenme) anlami ifade ettigi” seklindeki goruslerinin Ibn Hisâm ve Ibn Mâlik’de hakli gerekceleri var gibi gozukuyor. Zira ism-i fâili hareke ve sukun bakimindan fiil gibi degerlendirmektedirler. Isim cumlesinde yer alan ism-i fâil, cogunlukla subut ve sureklilik anlami ifade eder. Fiil cumlesinde yer alan ism-i fâil ise hudus ve yenilenme anlami ifade eder. Ism-i fâil, isim cumlesi baglaminda kullanilip basinda te’kid lâmi (lâm-i muzahlaka) bulunursa, bu durum subut manasini artirir. Nahiv, tefsir ve belâgat kitaplari, ( عدل ) maddesinin bir tane anlami oldugu konusunda gorus birligi icindedirler. Bu anlam; donusme, bir seyden ayrilma, bir seyi birakip baskasina yonelme anlamidir. Lugat kitaplari, kelimenin bu anlaminin yani sira baska anlamlarinin da olduguna isaret etmektedir. Kur’ân baglaminda, cesitli anlamlar ifade etmesi icin ( عدل ) maddesinin farkli vezinleri kullanilmistir. Bu anlamlar arasinda bir seyi birakip baskasina yonelme anlami yer almamaktadir. Her hangi bir dil metninde, bir kelimenin anlami disinda kullanildigi olgusunun varligini ifade eden bir yarginin kabul gormus dil kanunlarina dayanmasi gerekir. Aksi takdirde bu yargi mesnetten yoksun rastgele bir yargi olacaktir. Kur’ân-i Kerim’de ism-i fâil, ism-i meful anlaminda cokca kullani","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"17 1","pages":"405-426"},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75231359","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 : 2020-06-30DOI: 10.14395/hititilahiyat.669141
S. Aksoy
Abstract The Quran, which was revealed in a certain place and time, is a linguistic manifestation of the will of Allah. This linguistic manifestation, which was sent to all mankind, undoubtedly gained its existence within the limits and possibilities of the Arabic language. Therefore, the Arabic language and its features have a central role in the correct understanding of the divine message, as every linguistic manifestation gains its meaning according to its context and linguistic integrity. One of the features of the Arabic language and the Quran is conditional statements. In this context, the main purpose of this study is to determine the use of conditionals, which are generally used to express possibility, as a way of expressing impossibility as a style in the Quran to contribute to the better understanding of the Quranic style. For this purpose, firstly, in order to better understand the Quran’s conditional style, how conditional expressions are used in the Arabic language and the Logic will be discussed. Then, the use of conditional expressions in the Quran will be examined, and the style of expressing impossibility though conditionals will be examined through examples from the verses of the Quran. In this study, it is found that the conditionals, which were generally used to express possibility in the Quran, were used to express impossibility in some verses. It is hoped that this study will contribute to a better understanding of the Quran in terms of style and it will help to prevent misunderstandings of the verses which use conditionals to express impossibility. Summary The Quran is a verbal statement of the divine will, sent to all humanity in a certain place and time. This divine statement was presented to the understanding of humanity within the possibilities and limitations of the Arabic language, taking account of the realities and limitations of the world within which human beings live. Therefore, it is of importance to know the language in which the Quran was revealed in order to better understand the Quran. In this context, many Muslim scholars have regarded the knowledge of the Arabic language and its linguistic features as a prerequisite for understanding the Quran correctly. Furthermore, a variety of linguistic features and styles was used in the Quran. One of the styles used in the Quran is conditional statements. It is observed that even though the conditional statements are generally used to express possibility in the Arabic language and the Quran, in some verses it is used to express impossibility. Moreover, there seems no academic study which focuses solely on this topic. Studies on the conditional expressions in the Quran are mostly about syntax and language. Furthermore, although there are many studies on the conditionals in terms of language and style in the Arabic language, there is a scarcity of studies in the Turkish language. In this study, the conditionals, which have been studied in the Islamic scientific traditi
{"title":"BİR KUR’AN ÜSLUBU OLARAK ŞARTA BAĞLANAN HÜKÜM ÜZERİNDEN İMKÂNSIZLIĞIN İFADE EDİLMESİ","authors":"S. Aksoy","doi":"10.14395/hititilahiyat.669141","DOIUrl":"https://doi.org/10.14395/hititilahiyat.669141","url":null,"abstract":"Abstract The Quran, which was revealed in a certain place and time, is a linguistic manifestation of the will of Allah. This linguistic manifestation, which was sent to all mankind, undoubtedly gained its existence within the limits and possibilities of the Arabic language. Therefore, the Arabic language and its features have a central role in the correct understanding of the divine message, as every linguistic manifestation gains its meaning according to its context and linguistic integrity. One of the features of the Arabic language and the Quran is conditional statements. In this context, the main purpose of this study is to determine the use of conditionals, which are generally used to express possibility, as a way of expressing impossibility as a style in the Quran to contribute to the better understanding of the Quranic style. For this purpose, firstly, in order to better understand the Quran’s conditional style, how conditional expressions are used in the Arabic language and the Logic will be discussed. Then, the use of conditional expressions in the Quran will be examined, and the style of expressing impossibility though conditionals will be examined through examples from the verses of the Quran. In this study, it is found that the conditionals, which were generally used to express possibility in the Quran, were used to express impossibility in some verses. It is hoped that this study will contribute to a better understanding of the Quran in terms of style and it will help to prevent misunderstandings of the verses which use conditionals to express impossibility. Summary The Quran is a verbal statement of the divine will, sent to all humanity in a certain place and time. This divine statement was presented to the understanding of humanity within the possibilities and limitations of the Arabic language, taking account of the realities and limitations of the world within which human beings live. Therefore, it is of importance to know the language in which the Quran was revealed in order to better understand the Quran. In this context, many Muslim scholars have regarded the knowledge of the Arabic language and its linguistic features as a prerequisite for understanding the Quran correctly. Furthermore, a variety of linguistic features and styles was used in the Quran. One of the styles used in the Quran is conditional statements. It is observed that even though the conditional statements are generally used to express possibility in the Arabic language and the Quran, in some verses it is used to express impossibility. Moreover, there seems no academic study which focuses solely on this topic. Studies on the conditional expressions in the Quran are mostly about syntax and language. Furthermore, although there are many studies on the conditionals in terms of language and style in the Arabic language, there is a scarcity of studies in the Turkish language. In this study, the conditionals, which have been studied in the Islamic scientific traditi","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"10 1","pages":"279-306"},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78511963","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 : 2020-06-30DOI: 10.14395/hititilahiyat.685217
İsa Güceyüz
Bibliyografya calismalari, bilimsel alanlardaki daha once var olan birikimi yansitmasi bakimindan oldukca onemlidir. Ulkemizde belâgat ve nakd terimleri alaninda yapilmis calismalara toplu olarak erisebilecegimiz bibliyografi arastirmasi bulunmamaktadir. Biz bu calismamizda ozellikle Arap dunyasinda yapilmis olan belâgat terminoloji calismalarinin dogru bir sekilde aktarilmasini hedeflemekteyiz. Cok fazla yekun olusturdugu icin belâgat calismalarinin tamamina yer verilmemis, sadece belâgat ve edebi tenkit terimlerinin tesekkulune dair eserlere yer verilmistir. Yontem olarak; oncelikle elektronik kutuphaneler taranmis, ardindan belagat terimleri ile ilgili yapilan temel calismalarin kaynakcalari mukayeseli olarak incelenmistir. Bibliyografya calismamizda Belâgat terimleri ile ilgili 10 kitap, 10 adet doktora tezi, 33 adet yuksek lisans tezi, 17 adet sempozyum tebligi ve 143 adet makale olmak uzere toplam 213 calismaya yer verilmistir. Ulasilan calismalar; doktora tezleri, yuksek lisans tezleri, sempozyum tebligleri ve makaleler olmak uzere bes kategoride incelenmistir. Calismalari; konu bakimindan genel olarak, donemsel / tarihi calismalar ve belâgatcilarin terim anlayislarini ele alan calismalar seklinde tasnif etmemiz mumkundur. Tez calismalarinin; kim tarafindan, nerede, hangi hocanin danismanliginda, kac sayfa yapildigi bilgisine bibliyografyada yer verilmistir. Ayrica makalelerin de hangi dergide, nerede, kac yilinda, hangi sayfa araliginda yayinladigina dair bilgilere yer verilmistir. Ulasilan calismalarinin buyuk cogunlugunun Magrib ulkeleri ve Urdun’de hazirlandigi gorulmektedir. Belâgat ve edebi tenkit terimlerinin tesekkulune dair yapilan calismalarin 1970’lerin baslarina kadar uzandigini soyleyebiliriz.
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Pub Date : 2020-06-30DOI: 10.14395/hititilahiyat.683196
F. Yılmaz
Abstract To understand Islam correctly depends on the correct understanding of the Quran and hadiths. The Prophet, who knew this truth very well, paid attention to deliver the true meaning of his remarks. As a result of his endowers, some of his Companions could obtain a skill that is the Narration-Understanding integrity which provides the true meanings of hadiths. After the death of the Prophet, as a result of new circumstances, many unexpected events occurred and different religious understandings have emerged. Therefore, the need to understand and interpret the meanings of hadiths to draw new rules for ongoing issues. Hadiths learning becomes a siignificant field of science that new schools of Hadiths have emerged based on different methodological approaches to understand the hadiths. In this context, each school that emerged tried to understand the hadiths within the framework of their own principles. Ahl al-hadith scholars spent most of their time with hadith memorization, hadith writing, collecting hadiths and classification. Hence, they were subjected to some criticism that they did not understand the narrations correctly. They were even accused of conveying hadiths without knowing the content and carrying unnecessary information. On the other hand, Ahl al-hadith scholars also showed a defense reflex and they wrote both narration and Dirâyah/Usul studies to prove that they are competent in this field. As a matter of fact, in these works they have written, they aimed to reveal fiqh al-hadith studies, which continue to be carried out before them, and also tried to show that they can have a say in this scientific field. This article is about how the subject of fiqh al-hadith is handled in this book, based on the first methodology of hadith work named al‐Muhaddith al‐fâsil bayna al‐râwi wa l‐wâi. Summary While the Prophet wanted his utterances to be understood, memorized and conveyed as they were heard from him, he actually encouraged the proper understanding of the hadiths. Indeed, as a result of the suggestions of the Prophet, some of his companions, who were his first addressees, meticulously approached this issue and there were some prominent names for acting skills and they showed examples of their understanding activities and fiqh al-hadith. Thus, efforts to make sense of hadiths started with the suggestions of the Prophet and the practices of the Companions. The Ahl al-hadith also contributed to this field by recording the narrations as they were in the writing and compilation stages, thus preventing the misunderstanding of the hadiths and putting forward studies that will constitute a part of the fiqh al-hadith. However, the meticulous attitudes of the hadith scholars about this issue in the first place have not been adequately understood by their opponents and they have been subjected to criticism that they cannot dominate the content of the hadiths, but only portrayed. Although these criticisms were accepted by some circles engaged
正确认识伊斯兰教取决于对《古兰经》和圣训的正确认识。先知，谁知道这个真理非常清楚，注意传达他的话的真正含义。由于他的捐赠，他的一些同伴可以获得一种技能，即叙述理解的完整性，提供了圣训的真正含义。先知死后，由于新的情况，发生了许多意想不到的事件，出现了不同的宗教理解。因此，有必要理解和解释圣训的含义，为正在发生的问题制定新的规则。圣训学习成为一个重要的科学领域，新的圣训学派基于不同的理解圣训的方法而出现。在这种背景下，出现的每一个学派都试图在他们自己的原则框架内理解圣训。圣训学者把大部分时间花在背诵圣训、撰写圣训、收集圣训和分类上。因此，他们受到一些批评，认为他们没有正确理解叙述。他们甚至被指控在不知道圣训内容的情况下传播圣训，并携带不必要的信息。另一方面，圣训学者也表现出一种防御反射，他们写了叙述和diryah /Usul研究来证明他们在这个领域是有能力的。事实上，在他们所写的这些著作中，他们的目的是揭示在他们面前继续进行的圣训研究，并试图表明他们在这一科学领域可以有发言权。这篇文章是关于如何在这本书中处理圣训的主题，基于圣训工作的第一种方法，名为al- Muhaddith al- f<e:1> sil bayna al- r<e:1> wi wa l- w<e:1> i。虽然先知希望他的话语被理解、记忆和传达，但他实际上鼓励对圣训的正确理解。事实上，由于先知的建议，他的一些同伴，他们是他的第一批听众，仔细地处理了这个问题，有一些著名的表演技巧，他们展示了他们的理解活动和圣训的例子。因此，理解圣训的努力始于先知的建议和同伴们的实践。《圣训》也对这一领域作出了贡献，它记录了在写作和汇编阶段的叙述，从而防止了对圣训的误解，并提出了将构成《圣训》一部分的研究。然而，圣训学者首先对这个问题的细致态度并没有被他们的反对者充分理解，他们受到了批评，认为他们不能主导圣训的内容，而只是描绘。尽管这些批评被一些从事圣训的圈子所接受，他们有资格成为药剂师，但上述方法并没有被所有圣训学者所接受。在这样的背景下，特别是随着编撰过程的结束，分类时期提出的叙事式著作和随后时期的皇室/程序书都证明了圣训学者在圣训主题上有发言权。其中一个有问题的作品是r<s:1>穆穆兹的第一部圣训作品，名为al‐Muhaddith al‐f<e:1> sil bayna al‐r<e:1> wi wa l‐w<e:1> i。因此，r<s:1>穆穆兹在《圣训》中开辟了一章，在这一章中，他叙述了riwaya- dir<e:1>之间的关系，并反对同伴们在理解圣训方面的无知和知识渊博。他解释说，那些不做任何修改就记录下来的人不应该受到上述指控。在他的作品中，r<s:1>穆穆兹揭示了r<s:1>和faqih对彼此的需求。事实上，他还收录了一些消息，表明与这些叙述熟悉的圣训在圣训方面也是足够的。事实上，他指出，如果达到riwaya- dir<e:1>的完整性，圣训的本质就可以被理解。他建议圣训学者设想圣训的意义。为此，他带来了由68段组成的圣训主题，其标题是圣训学者联合了riwaya和dir<e:1> ya。在这一点上，应该说明从圣训的概念应该理解什么。r<s:1> mhurmuzi在上述章节中分两个阶段讨论了这个问题。首先，他举了许多让riwaya和diryya在一起的例子，比如阿卜杜拉·伊本·阿巴斯和阿卜杜拉·伊本·奥马尔在同伴中，还有Alkame b. Kays, Abide/Ubeyde es- selm<e:1>， sufy<e:1> n es-Sevri， Şerik b. Abdullah, sufy<e:1> n b. Uyeyne，阿卜杜拉·伊本·迈赫迪，叶海亚·b。 正确认识伊斯兰教取决于对《古兰经》和圣训的正确认识。先知，谁知道这个真理非常清楚，注意传达他的话的真正含义。由于他的捐赠，他的一些同伴可以获得一种技能，即叙述理解的完整性，提供了圣训的真正含义。先知死后，由于新的情况，发生了许多意想不到的事件，出现了不同的宗教理解。因此，有必要理解和解释圣训的含义，为正在发生的问题制定新的规则。圣训学习成为一个重要的科学领域，新的圣训学派基于不同的理解圣训的方法而出现。在这种背景下，出现的每一个学派都试图在他们自己的原则框架内理解圣训。圣训学者把大部分时间花在背诵圣训、撰写圣训、收集圣训和分类上。因此，他们受到一些批评，认为他们没有正确理解叙述。他们甚至被指控在不知道圣训内容的情况下传播圣训，并携带不必要的信息。另一方面，圣训学者也表现出一种防御反射，他们写了叙述和diryah /Usul研究来证明他们在这个领域是有能力的。事实上，在他们所写的这些著作中，他们的目的是揭示在他们面前继续进行的圣训研究，并试图表明他们在这一科学领域可以有发言权。这篇文章是关于如何在这本书中处理圣训的主题，基于圣训工作的第一种方法，名为al- Muhaddith al- f<e:1> sil bayna al- r<e:1> wi wa l- w<e:1> i。虽然先知希望他的话语被理解、记忆和传达，但他实际上鼓励对圣训的正确理解。事实上，由于先知的建议，他的一些同伴，他们是他的第一批听众，仔细地处理了这个问题，有一些著名的表演技巧，他们展示了他们的理解活动和圣训的例子。因此，理解圣训的努力始于先知的建议和同伴们的实践。《圣训》也对这一领域作出了贡献，它记录了在写作和汇编阶段的叙述，从而防止了对圣训的误解，并提出了将构成《圣训》一部分的研究。然而，圣训学者首先对这个问题的细致态度并没有被他们的反对者充分理解，他们受到了批评，认为他们不能主导圣训的内容，而只是描绘。尽管这些批评被一些从事圣训的圈子所接受，他们有资格成为药剂师，但上述方法并没有被所有圣训学者所接受。在这样的背景下，特别是随着编撰过程的结束，分类时期提出的叙事式著作和随后时期的皇室/程序书都证明了圣训学者在圣训主题上有发言权。其中一个有问题的作品是r<s:1>穆穆兹的第一部圣训作品，名为al‐Muhaddith al‐f<e:1> sil bayna al‐r<e:1> wi wa l‐w<e:1> i。因此，r<s:1>穆穆兹在《圣训》中开辟了一章，在这一章中，他叙述了riwaya- dir<e:1>之间的关系，并反对同伴们在理解圣训方面的无知和知识渊博。他解释说，那些不做任何修改就记录下来的人不应该受到上述指控。在他的作品中，r<s:1>穆穆兹揭示了r<s:1>和faqih对彼此的需求。事实上，他还收录了一些消息，表明与这些叙述熟悉的圣训在圣训方面也是足够的。事实上，他指出，如果达到riwaya- dir<e:1>的完整性，圣训的本质就可以被理解。他建议圣训学者设想圣训的意义。为此，他带来了由68段组成的圣训主题，其标题是圣训学者联合了riway
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