Cumhuriyet Ä°lahiyat Dergisi - Cumhuriyet Theology Journal
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No full textCumhuriyet Theology Journal 20, no. 2 (December 2016).Cumhuriyet İlahiyat Dergisi 20, sy. 2 (Aralık 2016)
Edebiyatımızda Çok Bilinmeyen Bir Tür: Rûznâme ve Bir Rûznâme Örneği
No full textABSTRACT: The word of rūznāme means diary in the Persian language. In the historical records it refers to special diaries written by the secret clerks of Ottoman sultans. Apart from that there are various different types of rūznāmes. In some rūznāmes were described repetitious behaviors that they are a suitable or an unsuitable for each day of the week or month. This article aims to investigate a manuscript named “The Book of Rūznāme” contains suitable and unsuitable behaviors for each day of month.SUMMARY: The word of ‘rūznāme’ which is formed of rūz, meaning day and nāme, meaning letter, booklet and book in Persian; is a very rich and comprehensive word, meaning a kind of notebook in which incomes and outcomes, adventural events written in and diary, daily newspaper, calender and actuality. When it comes to its usage, we face two scientific fields as history and literature. The documents, written by Ottoman sultans’ sacred writers about his activities during the day, are important for historical sciences; the documents which contain some guesses about whether a planned activity in days of any one of 12 months is good or not, are important for literal sciences in meaning. In literal rūznāme, because the main purpose is bringing news about future, these texts can be seen as fortune books. In Turkısh literatüre, the texts written on this subjects are very few. So, every text in the kind of rūznāme is very important in literal area. This text, which our article is about, is a little poem, formed 58 verses written in the system of masnawi. After the verses in which gratefulness for Allah and salavat for His Prophet were said, the main subject came in the text. After this entrance, composed of six verses, the characteristics of days from the first of them to thirtiest one were said and some recommadations/warnings about doing something on these days were given under the title of ‘ Bāb…Gün’. In the text, the characteristics of days were explained in two verses generally. Besides, it is seen that some days were explained in one verse, another day was explained in three verses and another day was expalined in four verses. It is expressed that from 30 days ordered regularly, 18 of them are auspicious, 8 of them are inauspicious, 4 of them are auspicious for some works and inauspicious for some others. For example it was said that getting married, shopping, travelling are good on the 14th day of the month and it is necessary to plant a tree and to demand for something. But it was expressed that a baby boy, borned in the 16th day of the .onth would be unhealthy, it is necessary to give blood for health and to avoid doing any work in this day. In this article some information is given about ruzname which is a fortune-based literal text and a sample of ruzname in the text between the pages of 8a-10a in the magazine, registered with the number of 213 in Suleymaniye Library, Halet Efendi Part, has been offered to scientific area.Türkçede günlük anlamına gelen rûznâme, tarih araştırmalarında Osmanlı padişahlarının sır kâtipleri tarafından kaleme alınan günlükleri ifade eder. Tarihi vesika niteliğindeki rûznâmelerin dışında edebî bir tür olarak da bu tür eserlere rastlanır. Haftanın veya ayın her bir gününde yapılması iyi veya iyi olmayan davranışlar bu eserlerde anlatılan konulardandır. Makalemiz, ayın her bir gününde yapılması ve yapılmaması gereken şeyleri ele alan “Kitâb-ı Rûznâme” isimli el yazması bir eseri ihtiva etmektedir
Karl R. Popper\u27s Critique of Historicism
No full textKarl R. Popper XX. yüzyılın önemli bir bilim felsefecisidir ve bu alandaki temel savı yanlışlamacılık kuramı olarak bilinmektedir. Fakat düşüncesinin bütün uzanımlarında kendini ele veren ve onun sistemini oluşturan ise esasında eleştirel akılcılık kuramıdır. Tarihsicilik eleştirisi de bunlarla sistematik bağlamda ilintili olarak toplum ve siyaset felsefesi konusundaki görüşlerini ihtiva etmektedir. Birey olarak insanı merkeze alan Popper’ın, tarihsicilik konusundaki düşüncelerini Platon, Aristoteles, Marx ve Hegel gibi büyük sistem kurucu düşünürler üzerinden somutlaştırdığı, bütüncü yapılara karşı birtakım eleştiriler getirdiği görülmektedir. Biz bu makalemizde Popper’ın tarihsicilik eleştirisini özellikle Platon, Aristoteles, Hegel ve Karx’la ilintili eleştirilerini ele alıp tartıştık.ABSTRACT: Karl R. Popper is an important philosopher of science of 20th Century and is known in this field through his theory of falsification. But the critical theory of rationality is indeed his basic theory and it can be seen in his whole idea. Critique of historicism also contains his views on the social and political philosophy in a systematic context in relation to them. Popper embodied his views about the historicism through human-centered thoughts of philosophers such as Plato, Aristotle, Marx and Hegel who are effective system builders and he raised a number of criticism against the holistic structures. We discuss in this article Popper\u27s critique of historicism, especially his critics related with Plato, Aristotle, Hegel and Marx.SUMMARY: Karl R. Popper is a multifaceted philosopher renowned for his studies in the areas of philosophy, methodology and epistemology of science and philosophy of politics. Initially being among the philosophers of Vienna Circle, Popper diverges from the thinkers of the Circle in terms of the problems he dealt with. The problem handled by the philosophers of the Vienna Circle was to analyze the meaning of theories and to reveal their linguistic properties; this is because they thought that they could illuminate the scientific structure in this way. While still treating the problem of scientific meaning as a subject of research, Popper, on the other hand, deals with the development of scientific knowledge as the main problem.In addition to philosophy of science, another area that Popper focused on was the philosophy of politics. It is in a way the area where his thoughts about methodology were applied; the fact that he led a relatively long life and that in this life he experienced the First and Second World Wars is mentioned among the main reasons for his interest in the philosophy of politics. Popper attempts to relate the problems of the 20th Century with Aristotle and Plato by going back Marx and Hegel; he views these philosophers as the enemies of the “open society” that he himself uses at the same time. Viewing all totalitarian systems as adversaries of the open society, Popper discusses his thoughts on this issue in his works titled The Open Society and Its Enemies and Poverty of Historicism. The first one deals with interpretation of the results of totalitarian regimes by a person who experienced these events; the second one is a work which expresses philosophical ideas of a thinker that determined today’s problems of philosophy and which handles the problem of methodology in social and empirical sciences; this work also serves as the source for this article of ours titled Karl Popper’s Critique on Historicism and has been an important reference for us whilst discussing the subject especially in terms of methodology.Historicism and historicity are two different concepts that are sometimes interchangeably used in Turkish and this usage often causes confusion; furthermore, there is also a difference between the uses of these two terms in German and English. To put it briefly, historicism refers to the view that the future should be formed with the past, while historicity refers to the view that the nature has a law and this law sustains its impact in every period of history.According to Popper, there are two kinds of modern historicism; the first is the philosophy of history of the right wing, racism or fascism, whereas the other one is the Marxist philosophy of history of the left wing. Both theories base their historical predictions on an interpretation that leads to exploration of the law of the development of history. Racism is viewed as a kind of natural law; the biological superiority of the blood of the selected race explains the past and future development line of history and this is nothing other than the struggle of races for superiority. According to Marx’s philosophy of history, on the other hand, law is financial and the entire history should be interpreted as a war between classes for economic superiority. Historicist does not realize that we select and arrange historical facts, but believes that history itself or the internal laws of human history determine our problems, future and even points of view. Historicism is after exploration of the way that should be trodden by the humanity as a requirement of its destiny; that is, it aims to find the meaning of history. Hegel claims that it is possible to do social engineering by formulating definitive laws for history. Sharing a view close to Weber that social laws continuously change on the bases of place and time and therefore long-term generalizations are not beneficial, Popper is of the opinion that history does not have an objective meaning as understood by Hegel.Popper asserts that scientific interest in social and political issues goes back as much as the interest entertained for cosmology and physical sciences, even that the social sciences at the time of Plato and Aristotle progressed faster than natural sciences, but that this state of affairs reversed with Galileo and Newton. Works of certain scientists wishing to change this trend such as Wilhelm Wundt’s establishment of the first psychology laboratory and similar methods followed by J. S. Mill in social sciences are among reformist movements in this direction. According to Popper, these initiatives are unsuccessful and the relevant scientists are responsible for this. Popper deals with this subject through two ways: pro-naturalist historicism in which the possibility of applicability of physic methods to social sciences; and anti-naturalist historicism which objects to the applicability of these methods to social sciences.Taking an individual as the basis, Popper objects to generalizations and holistic inferences not only in the area of science but also in all his other discussions and views holistic approach as utopianism; as an alternative, he recommends a method that he calls fragmentary. Thinking of historicism as pro-naturalism and anti-naturalism and attempting both to base them on strong arguments and to criticize at the same time, Popper views Plato as a fascist in terms of his attempt to arrive at a model from analysis of the concept of nature and Marx as a utopist from the thought of finding the laws of history and nature. However, it is very clear that he is doing the very thing that criticizes; this is clearly exemplified through his attempt to read the ontology and epistemology of nearly all great leaders of thought, Plato and Aristotle over the historicism that he defines by focusing on them in terms of their political discourse. It is understood that his reading of Plato, Aristotle, Hegel and Marx in terms of political thought and defining them as anti-democracy is an example of holism; this is a little utopic and even anachronic reading. Popper’s passion for democracy can be justified, but it does not appear to be very realistic to show especially Plato and others that he calls historicist as supporters of the idea of a closed society in order to situate them in the system that he designed. Notwithstanding the foregoing, it should be granted that Popper’s readings with a historicist basis is a partisan polemic and is successful, as expressed by Mete Tuncay. Popper’s most important legacy is obviously the fact that he taught that criticism contributes to a thought much more than defense
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No full textCumhuriyet İlahiyat Dergisi 20, sy. 1 (Haziran 2016).Cumhuriyet Theoogy Journal 20, no. 1 (June 2016)
Arap Dili Fonetiğinde Bazı Kavramların Yansıttığı ‘Ses Üretiminde Süre’ Olgusu Üzerine Bir Deneme
No full textABSTRACT: Almost all languages have included phonetics in language studies in some way. Arabic was one of the languages that had studied phonetics with more care. Phonetic studies are in general more likely to focus on qualitative articulation characteristics. Whereas either the need for an effort to produce a sound which implicit in articulation characteristics terms, or the ability of the vowels to be extended brings the relationship of sound and duration to the mind. In this work we are aiming, with the help of terms that reflect the duration of articulation, to clarify the aspect of sound duration within disciplines concerned with speech sounds. From some terms used in tajwīd works especially within the section which hold the subject of preserving the scales of sounds and from other phenomena, we concluded that, at least in its practical goals, tajwīd works directed a balanced concern toward both the preservation of the quality and the quantity of speech sounds.SUMMARY: Traditional phonetic studies generally focused on articulation characteristics. Nevertheless in some languages, especially languages that contain long vowels, sound durations were taken into a consideration. Phonetics of Arabic language first studied within linguistic studies but after a while it shared its subjects with tajwīd science and, it seems like other languages, focused on articulation characteristics in terms of topics. But, particularly in tajwīd works, some explanations about sound duration were made within the sections that contained practical strategies of previous data. In a study concerning the connection between sound and duration, preferring the empirical aspects of the sound, which is physiological phenomenon, is natural. Nevertheless speech sounds could be taken up as a study subject by excluding the empiric factors. In order to study the connection between sound and duration in traditional works, we planned to move from terms that supposed to reflect this connection. First we considered the duration of sounds separated from a syntactic unit, on the basis of the idea derived from terms used for articulation manners. In recent studies directed towards measurements of sound duration, articulation manner (ṣifah) were mostly taken into consideration as a distinguishing factor rather than the articulation places (makhraj). One of the four groups of Arabic sound’s articulation characteristics (jahr/hams), based on whether the sound mixed with a voice produced in vocal cords or not. In this group hams sounds, because of being lack of the vocal cord’s voice participation, needed to an additional effort or duration in order to be implied which make them suitable to be extended. The other group contains shiddah/rikhvah/bayniyyah characteristics. Even if they have different characteristics, rikhvah and beyniyyah express a generation of sounds through a kind of infiltration. In respect of the infiltration kind rikhvah sounds are more suitable to be extended, then comes bayniyyah sounds. Because of the iṭbâḳ/infitâḥ and istiʿlâ/istifâl groups are based on wideness of the space, the effects of them on sound duration should be studied with the articulation place (makhraj) effects. The most distinguished evident that shows the effect of makhraj on sound duration was dhâd sound. It has been stated that dhâd takes a time nearly to the long vowels because of its rikhvah characteristic and articulation place. Upon this data we could state that makhraj affects the duration of the sound when it is intertwined with the ṣifah.Although short (ḥaraka) and long vowels were separated according to their significations on the root of a word and this separation were influential on the constitution of the alphabet, it was known implicitly by all linguistic fields that ḥaraka is a phoneme. We can see this matter had been discussed in detail in early ages and proved that ḥaraka is a free sound not a symptom of the consonant. Regardless of the fact that there are confirmations pointing out that the phoneticians, morphologists and ʿarûḍ experts had the image of the proportion of short and long vowels, there is no data about any measurement system. The measurement system was established in the late ages and the units of this system were used especially to measure sound durations which are added to standard length of sounds The usage of the units like “one alif” or “two alif”, for the first time, in commentaries of al-Muḳaddimah of Ibn al-Jazaree which were contemporary with the original book, shows that such units have been used for a long time. About not mentioning these units in Ibn al-Jazaree`s own works, we could interpret it as an element used in teaching and no use of it in written works, or as a hesitation of scientists in the proses of reconciliation on certain terms. Even though the duration of consonants is overlooked because of its unnecessity in the recitation of the Qu’ran, it is an important data that the science of ʿarûḍ considers consonants to be equal to long vowels. On the other hand, divided alif units also were used in measuring over standard long vowels while it was not used in measuring ḥarakah. Grammar works did not focused on measuring itself; instead, it dealt with the conditions which lead to lengthening the sound.Some terms reflecting duration aspect in sounds within a syntactic unit had been used in grammar works also, but we pointed out that tajwīd works concerned in the quantitative aspect of these phenomena more than the other fields. However it seems that tajwīd neglected some very common lengthening or shortening phenomena that applied in everyday speaking. Some of terms like idghām, tashdīd, madd, tamkīn and ishbāʿ have been used mostly to express lengthening even if it was from different aspects, and terms like takhfīf, rawm, ikhtilās and ḳaṣr are used to express the opposite. Numerous terms and detailed explanations show that Arabic phonetics, especially within tajwīd, did not neglect the quantitative side of sound characteristics.Dünya üzerindeki hemen hemen bütün diller dil çalışmalarında fonetiğe bir şekilde yer ayırmıştır. Arap dilinin fonetiğe gösterdiği ihtimam ise birçok dile nazaran daha fazla olmuştur. Fonetik incelemeler umumiyetle seslerin artikülasyon nitelikleri yani mahreç ve sıfatlar üzerinde yoğunlaşır. Buna mukabil gerek sıfat gerçeğinin ima ettiği her bir ses için farklı güç ihtiyacı düşüncesi gerekse ünlü seslerin uzatmaya elverişli oluşu ses-süre ilişkisini de zihinlere getirmektedir. Bu çalışmada Arap dili geleneğinde artikülasyon sürelerini ifade eden kavramların ve buna benzer verilerin yardımıyla konuyu ele alan disiplinlerin ses miktarı konusundaki tutumunu aydınlatmayı amaçladık. Çalışmamızın sonunda bazı tecvit eserlerinin yer verdiği ve seslerin ölçülerini korumayı işleyen bölümlerde kullandığı kavramlardan ve diğer olgulardan hareketle en azından uygulama hedefi olarak ses sürelerinin korunması ile ses niteliklerinin korunmasına yönelik dengeli bir bakışın olduğu neticesine ulaştık
An Assessment on Ardhal al-ʿumur and Senescence in the Qurʾān
No full textİnsan dünyaya geldiği andanitibaren birçok yaşam devresinden geçmektedir. Bebeklikte hatta anne karnındabaşlayan bu devreler yaşlılık ve ömrün son dönemlerine kadar uzayan bir sürecide beraberinde getirmektedir. Kur\u27an\u27da insanın yaratılışından ve hayatınınçeşitli dönemlerinden söz edilmekle birlikte yaşlanmaya da atıflaryapılmaktadır. Yaşlılığa işaret eden şeyḫ, şeyb, ʽacûz ve kiber tabirlerinin yanı sıra erẕeli’l-ʽumur da bu konuda Kur’an’da dikkatleri çekmektedir. Makalemiz erzeli\u27l-ʽumur ve yaşlılık ile ilgili lafızların Kur’an bünyesinde hangi bağlamlarda veanlamlarda yer aldığını tespit etmeyi ve bu kavramlar arasındaki ilişkiyiortaya koymayı hedeflemektedir. Çünkütefsirlerde çoğunlukla erẕeli’l-ʽumur kavramı ile yaşlılıkta bunama arasında doğrudan bir bağlantı kurulmaktave yorumlar adeta bu iki tabirin eşanlamlı olduğu algısını oluşturmaktadır.Gerçekten erẕeli’l-ʽumur ve bunama birebir örtüşmekte midir? Ayrıca Kur’an’da geçen ve yaşlılığaişaret eden diğer kavramlar ile bunama arasında bir bağlantı kurulmakta mıdır?Çalışmamızda Kur\u27an\u27da geçen erzeli\u27l-ʽumur tabirinin bu bağlamda açıklanması amaçlanmaktadır.Bununla beraber Kur’an’da yaşlılık hakkında kullanılan diğer kavramlar da buaçıdan gözden geçirilmektedir. Human beings passthrough a series of life stages since birth. These stages beginning at the infancy even in the mother’s womb areaccompanied with a period extending to the senescence and the last stages ofthe life. Creation of human beings and various stages of the life are mentionedin the Qurʾān. Besides, it is referred to the senescence. In addition to the expressions sheikh,shayb, ʽajūz and kibar indicating to the senescence, ardhal al-ʿumur is also pointed out in the Qurʾān in this regard. This article aims to identify in which context andmeaning the wording regarding ardhal al-ʿumur and senescence are used in the Qurʾān and to reveal the relation between these terms.Since, the term ardhal al-ʿumur and seniledementia are directly correlated in the commentaries usually and theinterpretations build the perception that these two expressions are almostsynonyms. Are ardhal al-ʿumur and dementia closely associated with each other? Are the other terms in theQurʾān indicating to the senescence correlated with the dementia? Our studyaims to explain the expression ardhal al-ʿumur in the Qurʾān in this regard. Furthermore, the other terms regarding the senescenceexpressed in the Qurʾān are reviewed in thisrespect. SUMMARYThe Qurʾān tells thecreation of human beings and refers to the various stages of their lives aswell. The explanations beginning with the creation state the prenatal period,infancy and childhood, adolescence and adulthood of human beings. The Qurʾān refers to the senescence as well, the last stage of the life. In thisregard, ardhal al-ʿumur, sheikh, shayb, ʽajūz and kibar are the terms in the Qurʾān associated with the senescence. Especially nowadays, the senescence is aconsiderable focus of the science, besides being mentioned in the Qurʾān. This article discusses thesubject scientifically as well. Thesenescence is defined with various aspects since it expresses a period havingphysical, psychological and social dimensions. Furthermore, certainclassifications regarding the senescence are made and physiological changesassociated with the chronological age are more emphasized. It has been indicatedthat the senescence is divided into two: biological and chronological aging.According to this chronological aging is the same for everyone while biologicalaging varies from individual to individual. The senescence is acknowledged asthe last development stage of the human life in terms of social sciences andconsidered as an on-going universal process between birth and death. Therefore,the senescence is interpreted relatively while the aging is interpreteduniversally. So, everyone gets old; however, the senescence means a life periodvarying from individual to individual. The senescence affects the individualboth health-wise and psychologically, sociologically and economically. In other words; the senescence, a toughperiod, is a phenomenon which deeply affects the human beings and all theircharacteristics making them exist. The senescence is addressed in the Qurʾān with various expressions. Ardhal al-ʿumur, foremost amongthese, is mentioned twice in the Qurʾān (al-Nakhl 16/70,al-Ḥac 22/5). The exegetes generally consider ardhal al-ʿumur as the physiological exhaustion of an individual due toaging and as the period when dementia is experienced. The characteristics ofthe stage called as ardhal al-ʿumur in the Qurʾān are explained with the following statement: turning into a person who does not know anything from the person whoused to know many things. Just because of this sentence, ardhal al-ʿumur is construed with dementia. Are arzali’l-ʽumur and dementiadirectly interrelated? This article also reviews the other terms stated in the Qurʾān regarding the senescence from this aspect. Sheikh, anotherexpression stated in the Qurʾān regarding thesenescence, is mentioned four times (Hūd 11/72, Yūsuf 12/78, al-Qaṣaṣ 28/23, al-Muʼmin 40/67) and itis described with the word kabīr intwo of them. The lexical meaning of sheikhis an old person in terms of age and appearance. Moreover, sheikh is used as anadjective to describe the individuals who have wisdom in customs. So, the word sheikh both means an individualwho is well on in life and is the expression of supremacy in terms of knowledgeand experience. Shayb, anotherexpression stated in the Qurʾān regarding thesenescence, is mentioned three times (Maryam 19/4, al-Rūm 30/54, al-Muzzammil 73/17) and means hair greying anddescribes a physiological change in the senescence. ʽAjūz stated in the Qurʾān for the senescence is mentioned in four different chapters (Hūd 11/72,al-Shuʽarā’ 26/171, al-Ṣāffāt 37/135, al-Dhāriyāt 51/29) and expresses incapacity of performingmany actions. ʽAjūz is another expression in theQurʾān meaning elderliness. The senescence is impliedwith this expression too; however, the dementia is not mentioned. Kibar, the lastwording associated with the senescence, is mentioned in six verses (al-Baqara2/266; Āl-i-ʽImrān 3/40,Ibrāhim 14/39, al-Hicr 15/54, al-Isrā 17/23, Maryam 19/8). The word kibar means the senescence and physicalpower loss; nevertheless, is not interpreted as dementia. To our knowledge, the explanations regardingthe senescence and dementia in most of the commentaries cannot be correspondedin the Qurʾān as if they are synonyms. This perception can be generated due to thestatements pointing out the dementia in the lexical meaning of ardhal al-ʿumur. It is understood in the light ofthe data acquired by today’s science that the dementia is not a natural resultof the senescence but rather one of its risks, which is already proved by thefact that the science discusses the dementia separately from normal agingprocess. Therefore, there is not ageneral picture of dementia including all elders. Thus, it is possible todefine ardhal al-ʿumur as a later part of lifewhich includes some elders and affects them physiologically, psychologically,sociologically, etc., in addition, they lose their mental faculties in thatperiod.Each expression regarding the senescence in theQurʾān reveals the picture of the senescence pursuantto the integrity of the Qurʾān. The senescence in the Qurʾān is an ineluctablereality. The fact that this period is clearly expressed in the verses aims thatthis reality can be perceived by human beings and they can be prepared for thisperiod. Some problems that elders experience are also mentioned in the Qurʾān. When the other terms in the Qurʾān associated withthe senescence apart from ardhal al-ʿumur are reviewed, it is seenthat the aforementioned problems that may be observed at later ages are hairgreying, bone diseases, incapability and weakness in doing some actions. Today, there are various disciplinesconcerning the elders and the information obtained from these disciplines showsthat these problems are a lot more than the ones mentioned in the Qurʾān. However, it is not expected that the Qurʾān discusses thefacts as a science book since it is a holy book. When ardhal al-ʿumur isevaluated in the light of scientific data, it appears as a sickness period whensome elders experience mental problems such as dementia/blackout. On the one hand, there will be elders whoexperience these problems; on the other hand, there will be some who donot. All expressions regarding thesenescence in the Qurʾān do not lead tothe fact that the aging leads to the dementia directly. Ardhal al-ʿumur within theintegrity of the Qurʾān expresses thatsenile dementia affects some individuals while it has not any impact on theothers. Therefore, ardhal al-ʿumur is one of the life stages affecting not every elder butsome of them. The fact that differentterms are stated in the Qurʾān regarding theelders points out various aspects of the aging process creating differenteffects. The second important reason whythe aging is mentioned in the Qurʾān is to emphasizethe value of the elders and the respect that should be showed to them. Besides,it is also underlined in the Qurʾān that the eldersare so precious that they cannot be left alone socially andpsychologically. Furthermore, the eldersare the individuals worthy of love and being valued. Thus, it is suggested in the Qurʾān to love, respect and honour the elders and to live with them regardlessof whether they will experience ardhal al-ʿumur ornot. Therefore, the human beings arereminded to look after the elders, esteem them materially and morally, as theydeserve, and to act considering the characteristics of this period.
Hz. Hatice\u27nin Oğulları
No full textThe narratives about Khadija in Islamic History sources may be very divided. One of these subjecs is Khadija’s children. Besides there is little information about her daughters, accounts about her sons are diversified. This article approaches the narratives in İslamic History sources about Khadija’s sons.Hz. Peygamber’in hayatındaki çeşitli olaylar hakkındaki haberler, erken dönem sîret, hadis, tarihi çalışmalar ve kültürel edebiyat kaynaklarında birbirinden ayrık, hatta birbiriyle zıt olarak kaydedilmiştir. Hadisteki uyuşmazlıklar zaman zaman Hz. Peygamber ile Mekke’nin nüfuzlu aileleri arasındaki ilişkilerle ilgisi olan ve bir ölçüde O’nun ve ortaya çıkmakta olan Müslüman toplumunun kaderini şekillendiren, Hz. Peygamber’in hayatındaki belirgin olaylarla ilişkilidir.Bu şekilde incelenmeyi ve açığa kavuşturulmayı hak eden benzer bir durum da Hz. Hatice’nin evlilik hayatındaki belirli olayları içerir
اختلاف البخاري وأبي زرعة في سنن الترمذي
No full textABSTRACT: Tirmidhi’s Sunan is animportant book in the Ilm al-Hadith. This work has been assigned the fourthplace after the works of Al-Bukhari, Al-Muslim and Abu Dawud. In this work, Tirmidhidealt with the subjects of Ilm al-Hadith, Ilm ar-Rical (hadith narrators) andIlm al-Fiqh (Jurisprudence). He formed his work by narrating the words of somehadith narrators like Ad-Dharimi, Al-Bukhari and Abu Zur’a, and sometimes heasked questions to them and wrote down their answers.Inthis article, I reported the difference between AlBukhari and Abu Zara\u27a, inthe reasons of Hadiths, Tirmidhi narrated from them. SUMMARY: Tirmidhi’s Sunan is an important book in al-Hadith.This work is assigned at the fourth level after the works of Bukhari, Muslimand Abu Dawud. In this work, Tirmidhi dealt with the subjects of Ilma’l-Hadith,Ilma’r-Rijal (hadith narrators) and Ilma’l-Fiqh (Jurisprudence).Abu Ismael al-Harawi said about this book: \u27To me, his book is betterthan the book of Bukhari and that of Muslim. Because only the one who is anexpert in the subject can attain the benefits of the books of Bukhari andMuslim, whereas in the case of the book of Abu\u27l-Elsa, everyone can reach itsbenefits.Tirmidhi formed his work by narrating the words of some hadith narratorslike ad-Dharimi, Bukhari and Abu Zur‘a, and sometimes he asked questions tothem and wrote down their answers. In this article, I reported the differencesbetween Bukhari and Abu Zur‘a, in the reasons of Hadiths, Tirmidhi narratedfrom them.Ismail al-Hurawi said: ‘for me, this book is better than Bukhari andMuslim\u27s two books, because everyone can reach its benefits, whereas in thecase of Bukhari and Muslim, only the one who is expert in the subject canattain its benefits.Bukhari and Abu Zur‘a differentiated in two issues; the first one is inthe book of purity, chapter of ablution before prayer. Abu Issa ibn SawraTirmidhi said: ‘Busrah bint Safwan narrated that the Prophet said: ‘Whoevertouches his penis, then he is not to pray until he performs ablution.’While Muhammad Ibn Isma\u27il al-Bukhari said: ‘The most correct thing in thistopic is the Hadith of Busrah.’ Abu Zur‘a said: ‘The Hadith of Umm Habibah inthis topic is the most correct. It is the Hadith of Al-‘Ala‘ bin Al-Hãrith,from Makhul from \u27Anbasah bin Abi Sufyan from Umm Habibah.’ Muhammad said:‘Makhul did not hear from \u27Anbasah bin Abi Sufyan directly. Makhul reportedsomething besides this Hadith, from a man called \u27Anbasah’. It is seen that he did not think that thisHadith is correct.The issue is a dispute between Abu Zur‘a and Bukhari about whether‘Anbasah bin Abi Sufyan heard the hadith from Makhul. Bukhari thinks that‘Anbasah bin Abi Sufyan heard the hadith from a man called Makhul, so thehadith is broken and not correct. Abu Zur‘a has another point of view, hethinks that \u27Anbasah bin Abi Sufyan heard the hadith from Makhul, so the hadithis connected and not broken. In this article we examined the evidences of Bukhariand Abu Zur‘a and mentioned them in the conclusion.The second issue is in the book of prayer, where we find that Imamguarantor, and muezzin is trustee. Abu Issa ibn Sawra Tirmidhi Abu Hurairahnarrated that prophet said: ‘Imam Guarantor and muezzin is trustee. O Allah!Guide the Imams, and pardon the muezzin’ Abu Issa said that narration of AbuSaleh from Abu Hurairah is more correct than the narration of Abu Saleh fromAisah.The matter is about which of the narrations of this hadith is correct. Thereare four opinions: The first one is the opinion of Abu Saleh from Aishah, andthis is the opinion of Bukhari. The second one is the opinion of Abu Saleh fromAbu Hurairah, from prophet himself, and this is what Abu Zur‘a accepted. Thethird one is the opinion of Ibn Al-Madini. The fourth one is related to IbnHabban, who thinks that both the two narrations are correct.In this essay we shed light on all the significancesand we concluded that:All hadith students can\u27t dispense Tirmidhi\u27s book, due to its jurisprudential benefits and documenting narrators, in accordance with their weakness and credibility. Also it contains many benefits, which makes it one of the best books of sunan. The need of studying reasons of hadith, because of its great interest to find the narrations and reasons, and to know the illusion of narrators, and other kinds of reasons. The efforts of hadith scholars in their attempts to reach to the highest standards of credibility and accuracy in narration, correcting, and so on. Accuracy of hadith scholars and their diligence to identify the weak hadith and strong ones. Bukhari and Abu Zur‘a’s largest memories and knowledge, since that knowledge is the most significant thing in narrating. They differentiated in the first issue, which is about whether ‘Anbasah heard from Makhul. Scholars point out that the Abu Zur‘a’s opinion is correct.They differentiated in the second issue, whichis about a single hadith with two narrations. Bukhari said that one ofnarrations is correct, and the other is not, while Abu Zur‘a had a differentpoint of view. Tirmizî’nin Sünen’i, değerli bir hadis kaynağıdır. Bu eser, Buhârî, Müslim ve Ebu Dâvûd’un hadis kaynaklarından sonra dördüncü derecede kabul edilir. Tirmîzî bu eserinde hadis ilmi, ravi ilmi ve fıkıh mevzularını ele alr. Tirmîzî, söz konusu eserini Dârimî, Buhârî, Ebu Zur’a gibi bir kısım muhaddislerin sözlerini nakletmek suretiyle oluşturmuştur. Bu makalede Tirmizî’nin Buharî ve Ebû Zur’a’dan naklettiği hadis illetleri ile ilgili ihtilaflar ele alındı.ملخصيعدسنن الترمذي من كتب الحديث الستة، ويأتي في المرتبة الرابعة بعد البخاري ومسلموأبي داود، وهو كتاب مليء بالفوائد الحديثية والفقهية وفي علم الرجال وعلل الحديث.والترمذيكثيرا ما يسأل شيوخه (كأبي زرعة والبخاري والدارمي) عن بعض الأحاديث وعللها وعنبعض الرواة ويذكر جوابهم في كتابه، وفي هذا المقال ذكرت اختلاف البخاري وأبي زرعةفي علل الأحاديث التي أوردها الترمذي عنهما
Karimi, Ahmad Milad. Hingabe-Grundfragen der systematisch-islamischen Theologie [Kendini Adama-Sistematik Kelamın Temel Sorunları]. Freiburg-Berlin-Wien: Rombach Verlag. 2015.
No full textKarimi, Ahmad Milad. Hingabe-Grundfragen der systematisch-islamischen Theologie [Kendini Adama-Sistematik Kelamın Temel Sorunları]. Freiburg-Berlin-Wien: Rombach Verlag. 2015.Karimi, Ahmad Milad. Hingabe-Grundfragen der systematisch-islamischen Theologie [Kendini Adama-Sistematik Kelamın Temel Sorunları]. Freiburg-Berlin-Wien: Rombach Verlag. 2015