Bilimname: Düşünce Platformu

27-54

Authors: Süleyman DOĞANAY

Sahih al-Bukhârî considered as the most respected source of hadith by Ahl as-Sunnah has took the first place in al-Kutub as-Sitta. While Bukhârî has attempted to collect the valid ahadith is regarded as the first collector, it seems as if a consensus has been achieved at the superiority of this book to other hadith sources in terms that it comprises this kind of ahadith. However due to criticism takes place on the ground of the science of hadith, Sahih al-Bukhârî was also naturally criticized from various aspects. The ahadith in Sahih al-Bukhârî were criticised from their sanad (chain of narrators), texts and reporters. Some of Bukhârî ahadith has been subject to criticism in respect to contradiction to Islamic principles, the basis of Quran, consensus (Ijmaa), reason, historical facts etc. A part of criticism of sanad and narrator is related to the discontiunity in the chain of narrators, being of excess-deficiency in terms of narrator, the displacement of a narrator with an other narrator, the disaffirmations directed to narrator from aspects of being ignorance, mistake, opposition, tadlîs, innovation (bid`ah). In this article, our topic is the narrators of Bukhârî accused as owner of innovation and criticized because of the creed. These narrators were disaffirmed due to their creed and considered them as weak. As is known al-Jarh wa al-ta'dil are subjective. Accordingly, Bukhârî`s own thoughts and attitudes have more importance about these narrators whom criticised to be ahl al-bid`a. Consequently, in this study Bukhârî`s thoughts and attitudes about these narrators has been examined starting from his own books.

67-92

Authors: Mehmet DEMİRCİ

Understanding and interpretation of the Qur'an, in other words, the efforts to understand the divine purpose, constitute the main subject of Tafseer in the Islamic tradition. The ontological difference between God and man, makes the divine purpose difficult to understand for man. Therefore, while Tafseer is being defined, the phrase "human capacity" is added. Although there is a linguistic aspect of understanding and interpretation, starting from the fact that it has also a existential aspect embracing this aspect, it can be said that there is metaphysical dimensions of al-tavil. To understand metaphysical dimensions is accomplished by way of an existential unity. The manifestation of the divine intention in a way encompassing all aspects of existence is a situation arising in lifes of prophets to whom directly addressed. The penetration of the others people to whom revelation is indirectly addressed requires an existential process. Therefore, an understanding at this level actualizes in perfect humanitarian level. Our efforts to penitrate the divine word requires the level in which ontological unity is realized. In this level, the disappearance of duality between the speaker and listener, in other words, being got lost the relative existence in the absolute existence is in question. This expresses the level in which the full unity (haqq al yakeen) is actualized. Firstly in this article after some of the concepts needed to understand the Qur'an is explained, it will be made room for the interpretation an understanding topics. Afterwards it will be refered to two overinterpretations lasting from past to present.

125-165

Authors: Abdullah BENLİ

In this article a sample syllabus for the Qur’an reading/recitation and Tajwid courses at Theology Faculties is presented. Since 2010-2011 teaching year these courses have been made compulsory at Theology Faculties, two credits per semester, by YÖK (The Higher Education Council). Therefore we undertook this study with an aim that it may contribute towards conducting these courses in a more productive manner. Through this study we aimed at bringing this syllabus, which is prepared as a sample and a suggestion, to the attention of our colleagues for their perusal and use leading us to have an improved version of it which may be applicable. In the suggested syllabus general aims are outlined and expected qualifications of a student who is satisfactorily instructed according to it are listed. Furthermore detailed units of each course, its topics, methods in teaching-learning process are given and the form of the examinations and criterions for their evaluation are determined. In our proposed syllabus unit details of each course is presented and furthermore the topics and teaching and learning methods are explained. The courses will be conducted in four main categories being Reading the Qur’an from the text, Memorizing certain chapters and verses of the Qur’an, Learning the meaning of the memorized parts and Tajwid. We have also explained the method of conducting these courses.In our study we also pointed out the criteria of being successful in the courses. Due information about form of the examinations, criterions to measure success and to evaluate students’ level are also presented. Necessary forms and documents advised for the execution of the syllabus are attached. In the conclusion it is emphasised that the success of the syllabus depends on the efforts and success of the teaching staff who conduct the courses. Those who conduct the Qur’an classes are advised that they should voluntarily keep teaching outside official teaching hours and carry out their duties in a joy of worship and they should always keep in mind that the topic they teach is the very Word of Allah.

201-245

Authors: Veysi ÜNVERDİ

Qadi Abd al-Jabbar has rejected visibility of Allah because of ontological and epistemological reasons. According to him the acclaim of visibility requires the existence of Allah in particular environment and direction. This means that transcendental presence is similar to finite and limited cases. As to Mu’tazila tawhid principle it is impossible for Allah to resemble a creature. So that the rejection of visibility of Allah is inevitable in order to protect Him from embodying and similitude. In accordance with those thoughts Abd al-Jabbar has interpreted verses on visibility of Allah on the basis of reason, so that he has built a doctrine on foresight of mind instead of the arguments of the verses. This can be inferred from his declaration which indicates that the verses on tawhid and justice should be understood by principles of mind. As conclusion he built his arguments on the basis of tawhid principle and declared negative view of Mu’tazila on visibility of Allah. Moreover according to him the narrated evidences asserted for visibility of Allah do not bear epistemological merit in terms of certainty and indication. This study aims to reveal the conclusion of reading written sources of Islam by the principles of mind. The selection of its interpretation instead of the actual thing will lead conclusions that cannot be accepted, or at least cannot be proved. Therefore it is the right decision to speak via verses instead of reason on issues of transmission such as life of the Hereafter.

263-286

Authors: Ömer CİDE

Effect of religion in establishment of Ottoman state is a subject in the academic agenda and discussions on this subject have been started with Gibbons’s claim about establisment period of Otoman state. Gibbons argued that the Otoman founder component with local Rums. He claim that Osman Bey have not been Muslim when he had came to Anatolia and he was effected by his Muslim folk and he converted to İslam. Osman Bey adopted gaza’s ideology and than he started to attack his old feudal allies. We see that discussions have been continued on the three ways. First approach is that foundation of Ottoman connects to the religion completely. Gibbons and Wittek considered the first representatives of this idea. Second approach believes that establishment of Ottoman does not have any relationship with religion and advocates claim that there was no Gaza ideology in Ottomans. Third approach accepts the role of religion on the establishment of Ottoman State but not to be sufficient reason alone. The human as a social being has many aspects. In this point, naturally there are many different factors on the establishment of a state by human. On the establishment of a state, there may be economic reasons in addition to religion. It is not easy to say that there are certain lines separating them from each other. We also cannot say that all factors have the same effects. Literature clearly said that there was religious effect on the establishment of Ottoman State. Moreover, we can understand that there are other evidences supporting this idea. Primary evidence of this idea is explanatory text written on a foundation in 1324. Another evidence is information transferred by Ibn Batuta who travelled throughout Anatolia in time of Orhan. This article discusses the religious impacts on the establishment of Ottoman State.

311-342

Authors: Mustafa Bülent DADAŞ

Ijtihad of committee is a fiqh activity that some mujtehids struggle to get shar‘î zhannî hukm together. Actually, this type of ijtihad was fulfilling during the first century of İslam and after despite some differences. However, it is really hard to accept that ijtihad of committee is equal to a hukm produced with ijma in usul al-fiqh. Nevertheless the judgments determined by this method have more serious worth because they had been taken by caselaw council and produced with consulting In fact, the state of the written books about current issues and cases which appeal to this type of caselaws frequently and advise to apply to them indicates that how these judgments are important. That we have difficult and complicated problems which are related to other disciplines in our century compels us to constitute a new board of fıqh that consists of scholars in different majors. To be considered this need, international and local fiqh commission was established. These new committees have been producing shar’î hukm that will be solution to the todays Muslim’s problems with ijtihad of committee. Assuredly, the idea of ijtihad of committee will give rise to take decision with ijma. Also, this type of activities will decrease public demands to individual fatwas.

369-382

Authors: Louis HOFFMAN / Trans.: Mehmet Mücahit ATİK

Existential psychology, especially its relationship with religion and spirituality, is frequently misunderstood in the literature. A recent article by Bartz (2009) in a journal published by the American Psychological Association is a clear illustration of how commonly existential psychology is misunderstood in its relationship to religion. The current paper begins with a brief history of the relationship of existential psychology with religion and spirituality. Next, one approach to an existential psychology of religion is outlined.