2,265 research outputs found
OVER ENVIRONMENTAL UNDERSTANDINGS OF UNIVERSAL RELIGIONS, PHILOSOPHY SYSTEMS AND SOME IDEOLOGIES IN THE CONTEXT OF ENVIRONMENTAL CASE
No full textBu çalışmada genel olarak çevre olgusu üzerinde durulmuştur. Ayrıca bu olgunun ne zamandan veri var olduğu ve bir bilim dalı olarak insanlığın gündemine ne zaman girdiği de irdelenmiştir. Bu bağlamda çevre denildiğinde neyin kastedildiği, içeriğinin ne olduğu ve neleri kapsadığı üzerinde durulmuştur. Çevreyle ilgili terimler ve onu oluşturan unsurlar dikkatlice incelenmiştir. Çevre türlerinden söz edildikten sonra çevre biliminin doğuşu ve gelişmesi gibi konulara da temas edilmiştir. Daha sonra ekoloji, derin ekoloji ve çevre sorunları irdelenmiştir. Bu bilgilerin üzerine günümüzdeki bazı meselelerin hangi düzeyde olduğu ve nereden kaynaklandığı beyan edilmiştir. Kısmen de olsa bazı ayet ve hadislere de müracaat edilmiştir. Bu makalede ayrıca çevre olgusun bağlı olması ve bir bütünlük teşkil etmesi adına büyük dinler ile bazı felsefi düşünce ve ideolojilerde çevre vakıasının nasıl ele alındığına temas edilmiştir. Burada büyük dinler ile islamiyet, hıristiyanlık ve yahudilik, budizm, taoizm, hinduizm ve eski türk inancı kastedilmiştir. Kurân'ın verdiği bilgiler ile Hz. Peygamberin sünnet ekolojisine dair uygulamalardan söz edilmiştir. Bazı felsefi düşüncelerin çevre meselesini nasıl değerlendirdiklerine temas edildikten sonra darvinizm, evelusyonizm, fiksizm, finalizm, kreasyonizm gibi değerlendirilmiştir. Böylelikle çevre olgusu, bütüncül bir bakış açısıyla değerlendirmeye tabi tutulmuş ve yaşadığımız dünyada oluşan çevre sorunlarının teolojik, ideolojik, politik ve felsefi temelleri ortaya çıkarılmaya çalışılmıştır. İnsanın olduğu her yerde bir çevrenin bulunduğu öncülünden hareketle bu çalışmada, çevrede oluşan olumlu veya olumsuz etkiler veya tepkiler dile getirilmiştirIt generally was focused on the environment in this study. In addition to this, it has been examined how long this phenomenon has existed in the study and when it entered the agenda of humanity as a science fiction. In this context, it focused on and over what is meant by the environment, what is its content and what it covers. It was investigated carefully the surrounding terms related to environment and the elements that make up it. After talking about the types of environment, it was contacted and touched upon to topics such as the birth and development of environmental science. After then it was examined the ecology, the deep ecology and the environmental problems. Upon and over this information, it is declared at what level of some of today's affairs and where they originated. In some cases, it has also been applied the some verses and hadiths. Also in this article, in the name of being connected to the environment and constituting an integrity, it was contacted and touched on how to handle the environmental cause in big religions and some philosophical thoughts and ideologies. Here, it is meant with great religions the Islam, Christianity, Judaism, Buddhism, Taoism, Hinduism and ancient Turkish belief. It has been mentioned the information given by the Qoran and some applications on the ecology of the Excellency Prophet's Sunnah. After it was contacted how some philosophical considerations assessed the environmental issue, it was evaluated environmental considerations and ecological approaches of ideologies such as darwinism, evolutionism, fixism, finalism, and creationism have been evaluated. Thus, the environmental phenomenon has been evaluated from a holistic point of view and it was studied to uncover the theological, ideological, political and philosophical foundations of environmental problems in the world we live in. In this work, from the premise that there is an environment everywhere people are, it has been expressed the positive or negative effects and reactions that formed in the environmen
Two Bases of Raising the Model Human Being from the Qur’an the Command of Benevolence to Parents and the Prohibition of Rebellion Against the Procreators
No full textKurân, örnek insan yetiştirmenin ilkeler koymuştur. Zira aile ve toplumun öğesi, insandır. Model insanı oluşturmak için beşeri sistemler de ilkeler koymuştur. Fakat Kurân, net iki düsturu vurgulamıştır. Ebeveyne iyilik etmek ve valideyne karşı gelmemek, Kurân’ın temel iki emridir. Allah’ın ilahlık hakkı gereği dokunulmaz kılınmıştır. Bu konuda birçok vahiy nazil olmuştur. Ebeveyne ihsanı da içeren Kurân öğretileri, hayata tatbik edilmesi için indirilmiştir. Geçmişte dinler, felsefi sistemler ve ideolojiler, örnek insan için bazı temeller aramıştır. Yürürlüğe konulan iyi uygulamalar, zamanla amacından sapmıştır. Bazıları, insanlık için tehlikeli olmuştur. İnsanın dört temel ilişkisinden birini, bir emir ve bir yasakla düzenlenmiştir. Allah’a ibadet ve ona şirk koşmama emrinden sonra Kurân, ebeveyne ihsan emrini ve valideyne isyan yasağını indirmiştir. Ailede ve toplumda düzenin sağlanması için vazgeçilmez bir durum olmuştur. Kurân, model insanın oluşturulması ve yerleştirilmesinde ebeveyne ihsan emrini sıkça vurgulamıştır. Ebeveyne ihsan edilmemesini yasaklamış ve valideyne isyan edilmesini reddetmiştir. Ailede kurulan ve toplumda devam ettirilen düzen, ancak ebeveyne ihsan etme ve valideyne isyan etmeme kaidesine bağlanmıştır. Bu açıdan varlıkların düzenli, disiplinli ve karmaşadan uzak algılanabilmesi için ebeveyne iyilik etmek emredilmiştir. Bu ilahi emre ters davranılmaması için ana babaya isyan etmek, Allah’a karşı gelmek olarak değerlendirilmiştir. Kurân, ebeveyne isyan edilmesini kesinlikle yasaklamıştır. Valideyne isyan etmek, kişiyi cehenneme götüren bir günah sayılmıştır. Ebeveyne iyiliğin hududu, Allah’a isyan çizgisine kadar tevsi’ edilmiştir. Allah’a şirk koşmaya zorlayan ebeveyne, evladının itaat etmemesi emredilmiştir. Hz. Musa ile salih kul kıssasında ebeveynini küfre ve dalalete zorlayan evlat, din hürriyetine engel olduğu için öldürülmüştür.The Qur’an has set principles for raising sample people. The element of family and society is human. Human systems also set up principles to create model people. However, the Qur’an emphasized two clear motives. Goodness to the father&mother and not to oppose them are two basic orders of the Qur’an. It has been rendered untouchable due to the right of God’s divinity. There were many revelations about this. The teachings of the Qur’an, including the reward to the father&mother, were sent down to be applied to life. In the past, religions, philosophical systems and ideologies have sought some foundations for the exemplary person. The good practices put into force have deviated from their purpose over time. Some have been dangerous to humanity. One of the four basic relationships of man is regulated by an order and a prohibition. After the worship of Allah and the command not to run partner to him, the Qur’an reduced the order of bestowal to the parent and the prohibition of rebellion against father&mother. It has been an indispensable condition for order in the family and society. The Qur'an frequently emphasized the order of bestowal to father&mother in the creation and placement of model people. He forbade him not to be granted to the parent and refused to rebel against father&mother. The order established in the family and maintained in the society, however, is attached to the rule of not giving the parent and not rebelling against father&mother. In this respect, it is ordered to do good to the parent in order to perceive the assets regularly, disciplined and away from confusion. In order not to act against this divine order, rebelling against the parents was considered to be against God. The Quran strictly had been forbidden rebellion against the parents. Revolting against father and mother was been considered a sin that takes the person to hell. The limit of doing good the father and mother had been extended to the limit of rebelling against God. It was been ordered to comply with the mother & father in the Qur'an who forced their children to been accepted another as a God than real God. It was was killed by him the son that who had been forced his father&mother to deny and reject Allah, in the story between Moses and the Good Man, because the son has prevented the freedom of religion of his father&mother
FAZLURRAHMAN'S CRITICISMS ON THE ORIENTALISTS’ COMPREHENSIONS IN THE SOME BASIC SUBJECTS OF THE QURAN
No full textBu makalede, Fazlurrahman'ın Kurân'ın bazı ana konularında müsteşriklere yaptığı eleştiriler ele alınmıştır. Fazlurrahman, genelde müslümanlar tarafından da eleştirilmiştir. Fakat ilginç olan, onun müsteşrikleri eleştirmesidir. Bu konuda fazla bir inceleme yapılmamıştır. Bu eksikliği gidermek için onun, Ana Konularıyla Kurân adlı eserinde hem Kurân'ı hem de tefsiri ilgilendiren hususlardan birkaçına dair yaptığı tenkitlere dikkat çekmek istiyoruz. Zira o, eserinde Kurân'ın ana konularından olmak üzere Allah, birey olarak insan, toplumda insan, peygamberlik ve vahiy, tabiat, şeytan ve iblis gibi konulara değinmiştir. Bu bağlamda o, bu konularda müsteşriklerin ileri sürdüğü kimi iddiaları ya da düşünceleri eleştirmiştir. Ayrıca 20'nci yüzyıla tanıklık etmiş birinin, bu yönüyle de gelecek nesillere tanıtılmasını amaçlıyoruz. Fazlurrahman'ın müsteşriklere yaptığı eleştiriler, iki açıdan önemlidir. İlki onun, yabancıların eserlerini, dillerinden okuyabilmesi ve değerlendirmesidir. İkincisi ise mensup olduğu İslam dininin temel kaynaklarını da yine kendi dilinden okumasıdır. Bu iki özelliği, ona, şarkıyatçıları, düşüncelerini, eserlerini en üst perdeden değerlendirme ve eleştirme imkânı tanımış olmasıdır. Bu yüzden onun eleştirilerinin bilinmesinin ve akademik alana taşınmasının gerekli olduğunu düşünüyoruz. Ayrıca dünyanın değişik yerlerinde yeni müslüman olan insanların, ilk etapta din dilini öğrenip kaynaklarına ulaşma imkânı elde edemeyeceğinden, onların ilk tutunacakları eserler ise kendi dillerinde şarkiyatçıların yazdığı eserler olacaktır. Yeni girdikleri dinde oryantalistlerin böyle çetrefilli ve şüphe uyandıran eserlerini okumaları ise kendileri açısından doğru olmayacaktır. Bu bağlamda o eserlerle ilgili değer yargılarını, hangi açılardan yararlı veya zararlı olacaklarını belirten Fazlurrahman'ın düşünce ve tenkitleri bir hayli önem kazanmış olacaktır. Böylece onun, ansiklopedik, akademik ve siyasi oryantalizme karşı ciddi bir duruş sergilediği görmek, umut vericidirIn this article, it had been taken the critique that he put down on the orientalists' in the basic subjects of the Quran by Fazlurrahman. He also had been criticized by Muslim scholars in generally. But, the interesting subject is that he also criticized the orientalists’. There had been done no much research about this item. For eliminating this lack, we take attention his critiques a few points related both Quran and its commentary in his book named Quran with basic subjects. Because, he had mentioned in his book as the main subjects of Quran like God, man as person, man in society, the prophecy and revelation, nature, devil and demon. In this context, he also had criticized some ideas and thoughts have claimed by orientalists’ about these subjects. Otherwise, we aim to be introduced this scholar by this direction for future generations who had witnessed twentieth century. Fazlurrahman's critiques for orientalists' are important in two points. The first thing is that he can read books of foreigners on their own languages and the original books and criticize them. And the second thing is he can read the basic books of its own religious in his own language that is Arabic. This both feature give him an opportunity to criticize and judge the orientalists thoughts and books in the hardest way. Therefore we think it’s necessary his critiques known and put them the academic area. In addition to, the people who come into new religious all over the world because of they cannot take a chance to learn the language of religion and to reach the resources, so first book they read will be the books written by the orientalist on their own language. These people read such as complicated and suspicious books are not good for them. Then, Fazlurrahman's thoughts and critiques, including value judgments about these books and in which points they are helpful or harmful, will be come into quite prominence. Thus, it is a matter giving hope to see his very serious position against the western’s encyclopedic, academic and politic orientalism. STRUCTURED ABSTRAC
THE QORTOOBY COMMENTARY IN TERMS OF BRINGING EVIDENCE TO VERSES FROM POETRY (IN THE SAMPLE OF SURAH OF ANKABOOT)
No full textTefsir faaliyeti, Hz. Muhammed ile başlamış, günümüzde devam eden ve gelecekte de varlığını sürdürecek olan bir disiplin olarak değerlendirilmektedir. Hz. Peygamberden sonra sahabe, tabiin ve tebe-i tabiin dönemlerinde de tefsir faaliyeti sürdürülmüştür. İlk filolojik tefsirlerle devam eden bu faaliyet, ilk tam tefsirler ve ardından rivayet metoduna dair eserlerle ivme kazanmıştır. En nihayet dirayet tefsirleri ile diğer metot ve mezhebe bağlı kalınarak yazılan tefsirler, hep bu faaliyet alanında değerlendirilmiştir. Bütün bu süreçlerde tefsirden ayrılmayan husus ise ayetleri açıklamak ve garip lafızlara mana vermek için şiirle istişhâd yapmak olmuştur. Hz. Peygamber, şiir dinlemiş ve iyi okuyan ya da iyi şiir inşâd edenleri cesaretlendirmiştir. O, hayatta iken Kurân'ın manalarını anlamada zorluk yaşamayan sahabe, vefatının ardından anlaşılmayan ya da anlamadıkları yerlerde şiire, lügate ve Arap diline müracaat etmişlerdir. Hz. Ömer ve İbn Abbas gibi sahabiler ile başlayan tefsirde şiirle istişhâd olayı, tabiiler döneminde hız kesmeden devam etmiştir. Tebe-i tabiinden sonra yazılan ilk filolojik tefsirlerde şiirle istişhâd metodu geniş bir düzlemde tefsire uygulanmıştır. Böylece yazılı hale gelen şiirler, İbn Kuteybe ve Taberî'de en geniş şekliyle kendine yer bulmuş, İbn Atıyye ile zirveye ulaşmıştır. Bundan sonra yazılan her tefsirde mutlaka şiirle istişhâd metodundan yararlanmıştır. Kurtubî de tefsirinde şiirle istişhâd metodunu uygulamıştır. Yapılan bir araştırmada tefsirinde bine yakın şiire yer verdiği belirlenmiştir. Bu, hemen hemen her altı ayette bir şiirle istişhâd ettiğini gösteren önemli veri kabul edilmiştir. Ankebût suresi örnekliğinde şiirle istişhâd konusunun incelendiği bu makalede de Kurtubî'nin sıkça şiirle istişhâda müracaat ettiği tespit edilmiştir. Zira altmış dokuz ayetten oluşan surenin on iki ayetinde şiire yer vermiştir. Bu da onun, her altı ayette bir şiirle istişhâd ettiğinin en net göstergesi sayılmıştır. Bu bağlamda bir tefsir metodu olarak şiirle istişhâd, Kurtubî açısından çok yerinde bir metot olarak kabul edilmiş ve bu metodu tefsirinde kullanmıştırCommentary activity was started with Hz. Muhammad, is continues present-day and it will continue to exist in the future as a discipline. After the Prophet Muhammad, his companions, his followers and his followers of followers had been contributed to the interpretation activities. This activity, which continued with the first philological commentaries, has been gained momentum with works on the first full commentaries and then narration method. Ultimately, with rational commentaries, and exegesis written in other methods and schools have always been evaluated in this field of activity. In all these processes, matter that does not separate from exegesis, it has been to explain the verses with poetry, to give meaning the strange words and to bring evidence with poetry, etc. istijhâd. Namely, as an integral method or technique of interpretation, to bring evidence with poetry and to bring evidences to the verses with poetries always has been existed. Excellency Prophet has listened to poetry, and was been encouraged good readers or writers, namely read well or built very well it. Muhammad made this, despite the declared negative about poetry in the Qoran. Companions of Prophet didn’t have any difficulty in the sense of the Qoran's thoughts while he was alive. But after his death, his companions has applied the poetry, the dictionary and Arabic language, where they are not understood or do not understand. Bringing evidence with poetry in comments starting with friends like Ibn Abbas and the Excellency Omar, it had continued without speed in followers followers period. In the first philological commentaries written after their successors, to bring evidence technique to the verse from poetry, has been applied in a wide plane in the comments of books. In time and now the poems became written, had found the widest application areas in Tabarî and Ibn Kuteybe commentaries. This method or technique has seen the summit with the commentator Ibn Atiyye. From now on, in every commentary that has been written was followed or adhered by bringing evidence to the verses with poetry method absolutely. Qortooby also applied the method of explanation of the verses by bringing evidence from poetry in his commentary book. It has been determined or identified that there is nearly thousand poetries in his commentary book that in a review made. This is considered to be the most important data that shows that almost every six verses have been bringing evidence to the verses from poetry. This article, in which the subject of bringing evidence to the verses from poetry is studied in the sample of the surah of Ankaboot, also showed the same performance. Because Qortooby had placed bringing evidence to the verses from poetry surah of Ankebût in only twelve verses that formed sixty-nine verses. This is considered to be the clearest indication that he has been persuaded with bringing evidence to verses from poems in every six verses of surah of Ankaboot. In this context as commentary technique or method bringing evidence to verses from poetries, it has been accepted as a very good method in terms of Qortooby and has also been applied in a wide fan commentary It was obtained a common subject related to the exegesis, the exegesis method and the exegesis history in to center of this study. Because, it was contacted a great deal of volume among the written commentaries in this study, at the same time, it also was referred to his commentary of fıqh of Provisions of the Qoran and its writer Qortooby. In this article, the issue of bringing evidence from poetry, which has an important place in the method of commentary, has been discussed. Again, it was dealed with the explanation the issue of bringing evidence from poetry in this article and was partially focussed on the important place in the method of explication. In this study, it was examined the question of bringing evidence from poetry to the verses in the context of Ankaboot from Qortooby’s famous commentary. Moreover, the fact of bringing evidence from poetry was examined for the first time from a explication of Ahkaam al-Qoran, that is, a explication which describes the Qoranic laws. Poetry was become prevalent in the ignorance reign of Arabs, especially in verbal sense. The Qoran, in such an environment, has been inscribed to the Excellency Muhammad. Before being elected as a prophet this prophet, lived for forty years in that society. After he has been chosen as a prophet, he has started to receive revelation, the polytheists have argued that the Qoran was a poem and argued that Muhammad was also a poet. Qoran was defended itself against this claim. From this point, God insisted emphatically that Qoran which Prophet communicated was not a poem that explained of it the Excellency Muhammad was not poetry. At first the Qoran stood distant from poetry and poet. The Qoran even mentioned it which the poets have said that they do not and which they have travelled that they wander bewildered by in each valley. This situation had weakened that they were been against poetry in the past among believers. However, Allah has also mentioned that the poets who believe and exhibit good behavior are not so. As a very interesting situation, this informations was given to the name of the poet, which means poets. This situation has made both the Excellency Prophet and his companions to redirect as a human element to the poet again. Even, the Excellency Prophet had encouraged his poet Hassaan b. Saabit to sing poetry to encourage the Muslims and to revile against the polytheists on the opposite side. Thus, Hassaan b. Saabit was known in the history as a poet of the Excellency Prophet. In fact, the first tracks of philological interpretation was emerged with Muhammad in the happiness century. The Prophet’s support for the poetry and good reader was accepted as the basis of linguistic commentary.Depending on the efforts of Prophet’s followers and other followers of Prophet in this period the most important source of philological interpretations has been discovered. In fact, the understanding of bringing evidence with poetry in order to explain the verses had found a very important application area in the commentary science. This was also found very meaningful that the Qoran was an eternal and a literary miracle. The bringing evidence for verse from poetry, it had a significant share in the formation of philological interpretations and the development of exegesis formation. At first the exegesis scientists had not adopted the application of the method’s bringing evidence from poetry to the Qoran. However, when the works written had been echoed in the society the reactions slowly lost ground and eventually disappeared. The linguistic commentaries have almost disappeared in the poetry of istishhad, they have left the future generations for the ageless works and the wonderful method of interpretation. In this subject it had been written works that would not lose their value for centuries by magnificent scientists. Thus, the philological exegesis movement has strengthened its place in the history of commentary with the products it was given and with the contributions it was made to the science of commentary. Qortooby had given the place the technique of describing of verses with poetry, which was the most distinctive feature of philological interpretation that the rational and reasoning exegesis, especially that had taken as subject the Qoranic provisions. Qortooby, who came from the Andalusian exegesis school, came up with a method of explanation with poetry close to him in his exegesis. It was found to be quite interesting in terms of showing that it was influenced by understanding of commentary in the period. In this study, poetry explanation method was examined in the sample of surah of Ankebut. In this context, it has been determined that the verse composed of 69 verses includes 12 poets for 12 verses. This had shown that him every six verse was applied for a poetry. It was seen that this ratio with poetry overlaps to that used in all the exegesis. In order to prove the following facts, Kurtubin was found to have used poetry in his commentary. These are listed as follows: to express the meaning of the dictionary, to show the different meaning of the word, to show the part taken from the verse, to declare the grammar of the word, to interpret the verse with other meaning, to show the literary art on the foot, to explain the morphology of the word, to emphasize the abbreviation on the verse, to show the meaning, to reinforce the meaning of the verse, to show the attraction of the word. In this context, Kurtubî applied to the method of consultation in this commentary on fiqh. He did this to explain the relevant verses of surah of Ankaboot. Explaining the verse with poetry is considered the most fundamental value of philological interpretation. As a matter of fact, the examples given in the verses, the explanations and the comparisons made reveal the philological interpretation of the commentator. Since the first times the technique of interpretation with of bringing evidence from poetry has been applied. To explain a situation with poetry in verse had formed a consensus of opinion and had continued until the present day in the presence of exegesis. Over to explain the verse with poetry had formed a consensus of opinion and had continued until the present day in the presence of exegesis. Qoranic commentators in their commentaries was used poetry from the language's cultural heritage. It was founded the first examples of these during the period by excellency Prophets, and his companions and his others. Poetry was introduced systematically in some of the works written in the second half of the lunar year period. Each commentator who followed was come to the Qoranic explanation method of with poetry in a certain measure in his work. The book of Qortooby, the some poet names was been mentioned. And some of the poet names was not been mentioned in the Qortooby book. In this context by acting from this example was given place found for explaining text of Qoran by poetry. The poetries were contributed to the undersatnding of verses from varıous angles and it was explaned the subject of bringing eviden from poetry in the example of sura of Ankaboot. The interpreter has turned to poetry to explain the meaning of dictionary, do declare the grammatical rule, to reveal the literary arts and to unite the perpetual meaning. In the Qoranic commentary, the poetry was not limetted its utilization to these. On the contrary, the writer was given exampğles of poetry in much different subjects. In fact those who have studied them have expressed that they have used oğpoetry in their dictionary, language, strange and adjective words. Again they have benefited from the writer’s writting, sentaxs associations, arts. Compiling them and taking advantage of the necassary explanations will go far beyond the limits of this article. From this point of wiev, the subject is limited by surah of Ankaboot. In this study to illustrate the use of poetry on the basis of this period, it was revealed that the commentator applied poetry in a wide variety of bubjects. The use of poetry is also mentioned in other commentaries. In this context, it is seen by everyone that poetry plays an important role in the understanding of the Qoraan. İn surah of Ankaboot composed of sitynine verses, Kurtubî benefited from a poem almost every six verses. This article compares the meaning of the poetry with the meanings of Qoranic methods. In the respect the technique of exploiting poetry has been examined every verses, and differences or similarities sameness have been declared. Thus, similiar or differant studies and also at the same time to make comparative studies have been pioneered. In addition, the method of exploiting poetry in this commentary written in the method of fiqh commenary in this article is examined te surah of Ankaboot
ON COMMENTARIES FOR SOME VERSES AND CONCEPTS ABOUT PERSON AND COMMUNITY ECOLOGY IN MESSAGE OF THE QUR'AN BY MUHAMMAD ASAD
No full textBu çalışmanın temel amacı, Muhammed Esed'in Kurân Mesajı adlı tefsirini birey ve toplum ekolojisi bağlamında incelemektir. Bunun için eser, baştan sona gözden geçirilmiştir. Böylece bir taraftan birey ve toplumla alakalı ayetlere yapılan izahlar bir araya getirilmiş, diğer taraftan konuların çok çeşitli olması, daha kapsayıcı bir başlığın seçilmesini gerektirmiştir. Bu sebeple çalışmaya birey ve toplum ekolojisi başlığı uygun görülmüştür. Neticede Esed'in bu konularla ilgili yorumları, ilgilendiği konuda net bir bakış açısı oluşturmak için bir araya getirilmiştir. Böylece okuyucu, birey ve toplum ekolojisi ile ilgili yorumları tek elden görme imkânına kavuşmuştur. Birey, insanın kendine özgün bir alana işaret eden bir ifadedir. Zira onun en çok faaliyet gösterdiği ve ilişki sergilediği alan, birey alanıdır. Bu nedenle bu çalışmada birey ekolojisi ile bireyin kendisi ve rabbiyle karşılıklı ilişkilerine atıf yapılmıştır. Bu makalede bireysel alanda Esed'in ayetlere ve ilgili kavramlara yaptığı birey ekolojisine ilişkin yorumlara temas edilmiştir. Zira Esed, 20'nci yüzyılın tanığı olduğu için insana ve onunla alakalı sorunlara bazı özgün açıklamalar yapmıştır. Bu açıdan çalışma, bir gayret ve çaba ürünüdür. Toplum, bireylerin oluşturduğu ve belli prensiplerin egemen olduğu bir yapıdır. Birey bir de toplum düzleminde faaliyet gösteren bir varlıktır. Bu platformda toplumsal kurallar ve ilişkiler ağı egemendir. Bu çalışmada toplum ekolojisi ile toplumların bizzat kendileriyle, tüm bireyleriyle ve diğer toplumlarla ve en nihayet Allah ile karşılıklı ilişkilerine atıf yapılmıştır. Bu çalışmada toplumsal düzlemde Esed'in ayetlere ve ilgili kavramlara yaptığı toplum ekolojisine ilişkin açıklamalara değinilmiştir. Zira Esed, yaşadığı çağın şahidi olduğu için topluma ve onunla ilgili meselelere kimi orijinal izahlar getirmiştir. Böylece bu araştırmayla hedef kitlenin Esed'in toplum ekolojisine ilişkin tefsirleri hakkında bilgi sahibi olması sağlanmıştır. Ekoloji, canlı varlıkların kendi aralarındaki etkileşimi ifade eden bir terimdir. Bu etkileşimde mesaj gönderme, cevap alma ve yanıta göre etkileşime girme gibi unsurlar vardır. Bu açıdan bu etkileşimlerde gerek bireyin gerekse toplumun, birbirleriyle yatay ancak Allah ile dikey ilişkileri vardır. Ekoloji terimi bu ilişkileri ifade etmek için seçilmiştir. Zira ekoloji canlıların birbirleriyle olan dikey ve yatay münasebetleri konu edinen bir bilimdir. Bu makalede birey ekolojisi ifadesiyle kişinin, kendisiyle, rabbiyle ve diğer birey ve varlıklarla olan münasebetlerine vurgu yapılmıştır. Toplum ekolojisi terimiyle de toplumla birey ve bir toplumla diğer toplum ve en nihayet toplumla Allah arasındaki ilişkiler ifade edilmiştir. İnsan ekolojisi ise her ikisini kapsamak üzere kullanılmıştır.The main purpose of this study, it is to examine to the meaning of Muhammad Asad's commentary called the Qur'an Message in the context of individual and community ecology. For this, the work has been reviewed thoroughly. Thus, on the one hand, the explanations made to the verses related to individual and society were combined, on the other hand the wide variety of topics had necessitated the selection of a topic more inclusive. For this reason, the title of individual and community ecology was deemed appropriate to the tis work. As a result, Assad's comments on these issues it has been put together to create a clear perspective in the interested topic. So readers have gained the opportunity to see the comments on the individual and community ecology in a single source. The individual is an expression pointing to a specific area of the human self. Because his showed the most activity and the relationship exhibit areas is the individual areas. Therefore, in this study had been referred with the individual ecology to individuals and their mutual relationship with the Lord and himself. This article has been contacted the comments on verses and its related concepts regarding to individual ecology. In this respect, the study is product of an attempt and try. Because of a witness of 20th century Assad has made some specific remarks on the people and their related problems. Society is a structure made up of individuals and dominated by certain principles. Individuals is an entity operating in the society plane, also. Social rules and relationships network is dominant in this platform. In this study, with the community ecology has been made reference to society of themselves, all individuals, other community and ultimately with God with their mutual relations. In this study it has been mentioned statements made by the Assad verses and related concepts concerned for the community on the social plane. Because of witness for the era lived, Assad has made some genuine explanations the society and the issues about it. Thus, for the target audience it provided be familiar with Assad's commentaris on the society ecology with this trial. Ecology is a term of living that refers to their interactions. There is sending message, receiving responses and interacts based on factors as response in this interaction. From this point, in these interactions here are relations both individual as well as society, each other horizontally but vertical relationship with God. The term ecology was chosen to express these relationships. Because ecology is a science that deals with creatures with each other vertical and horizontal relations. In this article the word of autoecology had been made emphasis to the relations for person with his own, with his Lord, with other individuals and entities. With the community ecology term it has also meant the relations with individual and society, between a society and other societies, ultimately the between society and God. Human ecology is used to cover both
Problem of medanian verses in meccian surahs according to the reference of qaf surah
No full textMekke'de inen ayet ve sureler Mekkî, Medine'de inenler ise Medenî olarak isim- lendirilmiştir. Her müfessirin, Mekkî ve Medenî ayet ve surelerin neler olduğunu bilmesi gerekir. Mekkî ve Medenî ayet ve sureler konusuna tüm tefsir usûlü kaynaklarında çok önem verilmiştir. Bir çok müfessir de Mekkî ve Medenî ayet ve sureler konusuna tefsirlerinde değinmiştir. Bunların içinde bir de Mekkî surelerdeki Medenî ayetler ve Medenî surelerdeki Mekkî ayetler meselesi vardır. Ulumu'l-Kur'ân âlimleri ve müfessirler, bu kapsamdaki ayetleri doğruya yakın bir biçimde tespit etmek için çok uğraş vermişlerdir. Bu makalede Mekkî olan Kâf suresi örnekliğinde Medenî oldukları rivayet veya iddia edilen ayetlerin Mekkî olma ihtimali araştırılmış, ilgili ayetlerin ileri sürülen delillerle Mekkî oldukları ispatlanmıştır. Rivayet veya iddia edildiği gibi Medenî olmadıkları da tespit edilmiştir. Ayrıca bu makalede ilgili ayetlerin tespitinde ve varılan sonuca göre tefsir edilmesinde rivayeti öne almanın sebep olduğu eksikliklere ve dirayeti dikkate almanın getirdiği artılara değinilmiştir.The verses and surahs landed in Macca were entitled as Maccian and also the others landed in Madina were entitled as Madanian. It is obligatory for every explicator to know which verses and surahs are Maccian or Madanian. There has been a great emphasis on the subject of Maccian and Madanian verses and surahs in all of the commentary books. Many explicators also had mentioned the subject of Maccian and Madanian verses and surahs in commentary books. Besides, among those, there is also the problem of Madanian verses in Maccian surahs and Maccian verses in Madanian surahs. The scholars of Quranic sciences and explicators have worked much to appoint the verses in this context as correctly as they can. In this article, according to the reference of Maccian Qaf surah, it has been searched of the possibility of the verses that are narrated or claimed to be Madanian, to be actually Maccaian and it has been proved that the relevant verses are Maccian by the evidence asserted. It has also been made firm that they are not Madanian as narrated and claimed. Furthermore, to determine the concerned verses and according to the results the disadvantages of commenting the concerned verses and advantages of taking into consideration of commenting them were mentioned in this article
THE EVALUATION OF THE VERSES THAT ARE EXEMPTED FROM THE CHAPTER OF BANI ISRAEL AND ACCEPTED AS MADANI
No full textKurân’a ve onunla alakalı ilimlere ilişkin çalışmalar, son yıllarda hem nitelik hem de nicelik olarak büyük bir artış göstermiştir. Bilginler, bu çabalarıyla Kurân’a ve onunla ilgili bilimlere daha derin ve nesnel katkılar sunmuştur. Bu açıdan ulûmu’l-kurân arasında çok önemli bir yer işgal eden mekkî ve medenî sûre ve ayetler meselesi, tefsirlerde henüz halledilememiştir. Zira bu konuda birçok çalışma yapılmasına rağmen nakle ve rivayete bağlı tutum, daha da kökleşmiş ve artık aşılamaz bir engel haline gelmiştir. Gerçekten bunun sonucu olarak yazılan Arapça ve Türkçe birçok tefsirde sorunun kıyısında dolaşılmış ve dirayete dayanan bir fikir ifade edilmemiştir. Çok ilginçtir ki bu sûrede anlatılan Beni israilin, diğer sûrelerde anlatılanlardan tamamen farklı bir içeriğe sahip olduğu ifade edilmiştir. Böylelikle Beni İsrail sûresi olarak adlandırılması hem konusuyla mutabakatı hem de mantıklı birlikteliğiyle oldukça anlamlı bulunmuştur. En’âm hariç bu sûreden başka hiçbir mekkî sûrede zikredilmeyen sosyal, siyasi, ahlaki, edebi ve iktisadi prensipler yoğun olarak bu sûrede vaz edilmiştir. Mekkî sûrelerden istisna edilen ve medenî olduğu iddia edilen ayetlerin, Beni İsrail veya İsra sûresinde de olduğu açıklanmıştır. Yeni yazılanları da dâhil olmak üzere bu durum, birçok tefsirde varlığını günümüze kadar devam ettirmiştir. Bu çalışma, sûre ile ilgili birçok Arapça veya Türkçe çalışmaya konu olan hatta ulûmu’l-kurân eserlerinde bile sözü edilen ve sûreden istisna edilerek medenî oldukları varsayılan bir problemi gündeme getirmiştir. Bu çalışmada deliller ve veriler yardımıyla, dahası dirayete önem veren ulemanın da delaletiyle mevzu bahis olan ayetlerin sûrenin bütünlüğünde önemli yerler işgal ettiklerini ve sûreden istisna edilmelerinin doğru olmayacağını gösterilmeye çalışılmıştır. Buna göre mekkî ve medenî ilmi teşekkül ettikten beri gelen bu tür rivayet ve bilgilerin, aslında delillendirmek için ele alınan konuyu tasdik etmediği, ona delil olmadığı ve en azından sûreden istisna edilmesi gereken bir ayet olmadığı gibi bazı sonuçlar elde edilmiştir.The studies that are related to the Quran and the sciences about it had increased quantitatively and qualitatively in recent years. It was thought that the labors of the scholars submit deeper and more objective contributions to the Quran and the sciences about it. In that respect, the issue of Makki and Madani which has significant place in ‘ulumu’l Qur’an had just solved. Although there are a lot of studies on it, the attitude based on the naql and riwayah had become as firmly situated and impassable obstacle. Indeed, as a result of that it was rounded to the subject in some written Arabic and English tafsirs and an idea which based on dirayah was not mentioned. Interestingly, it was mentioned that Bani Israel narrated in this surah had totally different content from the other chapters’ wordings. Thus, it is seen that the naming of that chapter as Bani Israel is meaningful in the context of consensus with its subject and logical association. The social, political, moral, literal and economic principles that almost never mentioned in Makki chapters outside that surah except for the surah of Enam were preached in that chapter. The verses that are excepted from Makki and claimed as Madani were declared in this chapter naming as Bani Israel or Isra too. This matter has still existence in many commentaries and interpretations including newly writtens. This study puts the problem which is dealt with the subject in many studies, mentioned in ‘ulumu’l Qur’an works and assumed as Madani while exempting from the surah on the agenda. The aim of this study is to show that the verses in question have important place in the integrity of the chapter with the help of evidences and data, the signs of scholars who attach importance to dirayah and it is not right to exempt these verses from the chapter. Accordingly, some results which are these kind of information and narrations do not confirm to subject that is dealt to prove actually since formation of the science of Makki and Madani, they are not a prove for it, and at least there is no verse which is necessary to exempt from the chapter are received. and a model for the other chapters and verses which are declared as approximately more than 120 and implied as Madani verses after exemption from Makki chapters alive
Ahmed Kayhan Efendi’nin hayatı, eserleri ve tasavvufi görüşleri
No full textSevinç, Ayşe, Ahmed Kayhan Efendi’nin Hayatı, Eserleri Ve Tasavvufî Görüşleri, Yüksek Lisans Tezi, Danışman: Prof. Dr. Mustafa AŞKAR, s.155.Bu çalışmada son dönem mutasavvıflarından olan Ahmed Kayhan’ın hayatı, eserleri ve tasavvufi görüşleri incelenmiştir. Çalışmamız, giriş, üç bölüm ve sonuçtan oluşmaktadır.Birinci bölümde Kayhan’ın hayatı, çocukluğu, ahlaki özellikleri, ibadet hayatı, tasavvufa girişi ele alınmıştır. Hayatı hakkındaki bilgiler oğlunun ve arkadaşlarından derlendi. İkinci bölümde eserleri, üçüncü bölümde ise tasavvufi görüşleri incelenmiştir. Tasavvufi kavramları analiz edilmiş ve son olarak ise insanlara tavsiyelerinden bahsedilmiştir.Ek -1’de ise barışa davet mektupları, Ek- 2 ‘de türbesinden bir yazı ve Ek- 3’de türbesinden görüntülere yer verilmiştir.Sonuç bölümünde ise, araştırmamızda elde edilen sonuçlardan bahsedilmiştir.AbstractSevinç, Ayşe, Ahmed Kayhan’s life, works and view of sufism, Master’s Thesis, Advisor: Prof. Dr. Mustafa AŞKAR, p. 155.In this thesis, we have examined the life, works and mystical views of Ahmed Kayhan, one of the last period sufis. This work is made up of an introduction, three parts and conculusion. In the first part of the research Kayhan’s life, childhood, moral features ,worship life and his mystical side have been discussed. İnformation about his life was compiled from his son and friends. In the second part his works and in the third part the mystical views have emphasized. We have analyzed his mystical concept and finally have mentioned his advice to the people.In appendix-1 His letters of invitation to peace and them answer’s have been added. İn appendix-2 his quote’s in shrine and in appendix -3 image from his shrine have been added.In the conculusion, result of our research have mentioned
Mustafa Yılmaz ile sözlü tarih görüşmesi
No full textBu görüşme, Aziz Elbas ve Ahmet Erdönmez koordinatörlüğünde Bursa Büyükşehir Belediyesi bünyesindeki Bursa Araştırmaları Merkezi tarafından Çarşının Öyküsü projesi başlığı altında gerçekleştirilmiştir. Bu proje kapsamında yapılan görüşmelerin sayısı 170'dir.1938 yılında Rize’de doğan Mustafa Yılmaz, 1965 yılından beri Kayhan Çarşısı'nda esnaflık yapmaktadır. Kayhan’ın Osmanlı'nın Bursa'da yerleştiği ilk yer olduğunu söyler ve başka bazı tarihi bilgiler de verir. 120 yıllık geçmişi olan bir fırını işleten Yılmaz, çalışma hayatının ilk yıllarından da bahseder. Çarşı'daki meslek gruplarını saydıktan sonra esnafın sosyal ilişkilerine de değinir.Bursa Büyükşehir BelediyesiÇarşının öyküsü. editör Aziz Elbas. Bursa: Bursa Kültür A.Ş., 2010
The life-works and art of Mustafa Balel
No full textMustafa Balel (1945- ) 1972'de Yeni Ortam'da başlayıp günümüze uzanan yazarlık hayatında toplumsal gerçekleri konu etmesi ve ayrıntıları sivriltmesi ile döneminin yazarlarından ayrılır. Sanat hayatı boyunca başta öykü olmak üzere roman, anlatı, gezi yazısı ve çocuk edebiyatı alanlarında eserler vermiştir. Balel, toplumdaki yapıyı eserlerinde okura sunmuştur. Bu bağlamda yazar, Türk toplumunun sanıldığı gibi ataerkil değil anaerkil bir yapıda olduğu görüşünü savunmaktadır. Bu durum eserlerinde baskın kadın tiplerini de beraberinde getirmiştir. Yazarlık hayatı boyunca hiçbir zaman realizmden kopmayan Balel, yaşamın kendisini eserlerine taşımıştır. Bunu yaparken de gerçekleri olduğu gibi söyleyen çocuk anlatıcılardan yararlanmıştır. Toplumdaki sosyoekonomik yapıya dayanan sınıf ayrımını eserlerinde vurgulayan yazar, toplumsal gerçekçi bir çizgiye sahiptir. Daha çok aile, şiddet, kadın hâkimiyeti, yalnızlık ve göç temalarını konu etmiştir. Ele aldığı toplumsal konulara paralel olarak dilde de halktan kopuk bir tutum izlemeyen Balel, daha çok halkın yöresel söyleminde yer edinen deyim ve atasözlerinden faydalanmıştır. Bu karakteristik özellikleri farklı edebî türlerde kaleme aldığı eserlerinin tamamında görülür.Mustafa Balel (1945- ) whose career as a novelist started with Yeni Ortam (New Circumstances) in 1972 and pursued up to now is distinguished from his contemporaries as depicted social realities and sharpened details. During his art career, he produced novels, stories, narration, itineraries and works in children?s literature. Balel has presented the social structure to readers. In this context, the author argues that Turkish society is not a patriarchal as supposed but matriarchal. This case has lead to dominant women characters in his works. Balel, who have always stuck to realism, reflected his own life in his works. While doing this, he made use of children narrators who tell the truth as it is. The author who emphasizes social stratification in his works which is based on socioeconomic structure follows a social realistic line. In his works, he mostly treated family, violence, women dominancy, loneliness and immigration. In parallel with social issues he handled, Balel used idioms and proverbs established in people?s local language and thus did not have a language style different from people. This characteristic is seen in all his works in different literature genres
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