Recep Önal
Prof. Dr. Recep ÖNAL, 1975 yılında Giresun‐Dereli ilçesinde doğdu. 1996’da Giresun İmam Hatip Lisesi’nden, 2001’de Uludağ Üniversitesi İlâhiyat Fakültesi’nden mezun oldu. 2003 yılında Diyanet İşleri Başkanlığı Bursa İl Müftülüğü bünyesinde din görevlisi olarak memuriyete başladı. 2007’de Sakarya Üniversitesi Sosyal Bilimler Enstitüsü Kelâm Anabilim Dalı’nda “Muhammed Murtazâ ez‐Zebîdî’nin Hayatı, Eserleri ve Nübüvvet Görüşü” başlıklı teziyle Yüksek Lisansını tamamladı. 2008’de aynı üniversitede Kelâm Anabilim Dalı’nda doktoraya başladı. 2009’da Diyanet İşleri Başkanlığı tarafından Norveç/Oslo Büyükelçiliği bünyesinde beş yıllığına Drammen Merkez Camii’ne Din Görevlisi olarak görevlendirildi.
2013 yılında Sakarya Üniversitesi Sosyal Bilimler Enstitüsü Kelâm Anabilim Dalı’nda “Mâtürîdî’ye Göre İslâm Dışı Dinler” isimli teziyle doktorasını tamamladı ve aynı yılda Balıkesir Üniversitesi İlâhiyat Fakültesi Kelâm ve İslâm Mezhepleri Tarihi Anabilim Dalı’na yardımcı doçent olarak atandı. Sahasıyla ilgili araştırmalar yapmak üzere dört ay (Ocak‐Nisan 2014) Ürdün/Amman’da bulundu. 17 Temmuz 2018 tarihinde “Ebü’l‐Berekât en‐Nesefî ve Kelamî Polemikleri” adlı teziyle doçent unvanını alan Önal, 07.08.2020 tarihinde Giresun Üniversitesi İlahiyat Fakültesi Temel İslam Bilimleri Bölümü’ne öğretim üyesi olarak atandı. 07.11.2023’te Profesörlük kadrosuna atanan Önal, halen, Giresun Üniversitesi İlahiyat Fakültesi Temel İslam Bilimleri Bölümü başkanlığı görevini yürütmektedir.
Önal’ın Ebû Mansur el‐Mâtürîdî’ye Göre İslâm Dışı Dinler (Emin Yayınları, Bursa 2013), Avrupa’da İslâm ve Müslüman Azınlıklıklar: Norveç Örneği (Emin Yayınları, Bursa 2016), Ebü’l‐Berekât en‐Nesefî ve Kelamî Polemikleri (Emin Yayınları, Bursa 2017), İmam Birgivi’de Bilgi ve İnanç Paradigması (Emin Yayınları, Bursa 2019), Matüridi Kitaplığı: Aile ve Toplumsal İlişkiler (İlke Yayıncılık, İstanbul 2021) ve Mevlana Teolojisinden Psiko-Kelam İçerikli Semantik Analizler (Berikan Yayınları, Ankara 2022) adlı kitapları ile ulusal ve uluslararası nitelikte yayımlanmış pek çok telif makale çalışmaları mevcuttur.
Phone: 0090 5356860810
Address: Giresun Üniversitesi İlahiyat Fakültesi
Güre Yerleşkesi B Blok 5. Kat Merkez/Giresun
2013 yılında Sakarya Üniversitesi Sosyal Bilimler Enstitüsü Kelâm Anabilim Dalı’nda “Mâtürîdî’ye Göre İslâm Dışı Dinler” isimli teziyle doktorasını tamamladı ve aynı yılda Balıkesir Üniversitesi İlâhiyat Fakültesi Kelâm ve İslâm Mezhepleri Tarihi Anabilim Dalı’na yardımcı doçent olarak atandı. Sahasıyla ilgili araştırmalar yapmak üzere dört ay (Ocak‐Nisan 2014) Ürdün/Amman’da bulundu. 17 Temmuz 2018 tarihinde “Ebü’l‐Berekât en‐Nesefî ve Kelamî Polemikleri” adlı teziyle doçent unvanını alan Önal, 07.08.2020 tarihinde Giresun Üniversitesi İlahiyat Fakültesi Temel İslam Bilimleri Bölümü’ne öğretim üyesi olarak atandı. 07.11.2023’te Profesörlük kadrosuna atanan Önal, halen, Giresun Üniversitesi İlahiyat Fakültesi Temel İslam Bilimleri Bölümü başkanlığı görevini yürütmektedir.
Önal’ın Ebû Mansur el‐Mâtürîdî’ye Göre İslâm Dışı Dinler (Emin Yayınları, Bursa 2013), Avrupa’da İslâm ve Müslüman Azınlıklıklar: Norveç Örneği (Emin Yayınları, Bursa 2016), Ebü’l‐Berekât en‐Nesefî ve Kelamî Polemikleri (Emin Yayınları, Bursa 2017), İmam Birgivi’de Bilgi ve İnanç Paradigması (Emin Yayınları, Bursa 2019), Matüridi Kitaplığı: Aile ve Toplumsal İlişkiler (İlke Yayıncılık, İstanbul 2021) ve Mevlana Teolojisinden Psiko-Kelam İçerikli Semantik Analizler (Berikan Yayınları, Ankara 2022) adlı kitapları ile ulusal ve uluslararası nitelikte yayımlanmış pek çok telif makale çalışmaları mevcuttur.
Phone: 0090 5356860810
Address: Giresun Üniversitesi İlahiyat Fakültesi
Güre Yerleşkesi B Blok 5. Kat Merkez/Giresun
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Papers by Recep Önal
Abstract
Humanity has been exposed to various troubles and calamities throughout history. The most recent example of this is the COVID-19 epidemic that emerged in China in December 2019. In the face of this epidemic, which caused humanity to fear and panic with its deadly character, people faced the objective reality of death. Millions of people who were caught in the epidemic, lost their relatives due to the epidemic, and became unemployed were exposed to psychological traumas such as helplessness, anxiety and fear. Undoubtedly, this period of depression is not unique to our day. It is known that humanity has been exposed to various epidemic diseases throughout history. In the Qurʾān, attention is drawn to this situation, and it is stated that in every period of history, people have been tried with various calamities. Sunni scholars have also made explanations about how people should interpret calamities based on these data of the Qurʾān. In this context, the Ash’arites did not consider it necessary to have a certain wisdom or purpose in calamities in order not to limit or deficiencies in Allah’s absolute will and power, and they accepted everything that exists in the world, whether good or bad, as good because Allah preferred and created it. Maturidis, on the other hand, took a more balanced way than the Ash’aris and considered it necessary to find wisdom and purpose in divine actions. In this article, the views of Sunni scholars on the subject will be determined
Abstract
In this study, it will be tried to determine from the perspective of Abū Manṣūr al-Māturīdī (d. 333/944) what measures and measures can be taken for the establishment of the family institution, which is the core of the society, on a solid ground, its functions and its healthy continuation. Imam Maturidi, the increase of the human generation to the family institution; gaining happiness in this world and the hereafter, transferring religious and moral values to future generations, etc. attaches great value due to its function towards the individual and society. In this sense, in his works he has written, he includes subjects about what kind of measures should be taken in order to create and maintain a peaceful and happy family environment. Māturīdī pointed out that the Qurʾān encourages people to reproduce their generations in legitimate ways and to make marriages legitimately, and said that illegitimate relationships such as immorality, adultery, homosexuality, sodomy, which undermine the institution of the family and cause the deterioration of lineages and generations, are prohibited
Abstract
The unity of God in the Islam is defined as “tawhīd”. In this respect, the god perception of Jews was criticized in the Qurʾān that they perceive which are contrary to the monotheism. This approach of the Quran has formed the basis of Muslims’ perspectives on Judaism. In that regard, the main issue that Muslims criticize is the The Jews’ perception of god. Of course the main point of these criticisms is the blief of Allah as one and only true God in Islam. It is clearly stated some Qur’anic verse that nothing is equal to Him. The same verses consists of the centre of Māturīdī’s criticism on Judaism. According to Māturīdī, the the true and only religion of humanity is the religion of tawhīd. However, some communities that were the followers of this belief distorted the belief of tawhīd for various reasons. Among these distorters are Jews. Māturīdī criticized the Jews who distorted the tawhīd in their religion od and he tried to prove deviations in Jews' perception of god.
Osmanlı Devleti’nin XVI. yüzyılda yetiştirdiği Hanefî-Mâtürîdî bilginlerden biri olan İmam Birgivî (ö. 981/1573), Osmanlı Devleti’nin resmî din anlayışı olarak benimsediği Ehl-i Sünnet’e muhalif dinî ve fikrî akımların ortaya çıktığı, bunun neticesinde birtakım sosyal ayrışmaların ve çatışmaların yaşandığı bir dönemde yaşamıştır. Böyle bir ortamda yetişen Birgivî, içinde bulunduğu topluma karşı sorumluluk bilinciyle hareket etmiş, dinî ve ahlâkî açıdan yozlaşmaya maruz kaldığını düşündüğü toplumu ıslah etmeye çalışmıştır. Bu çerçevede Kur’an ve sünnete uymayan inanç ve davranışları bid‘at olarak değerlendirmiş, Müslümanları bunlardan kaçınmaya sadece Kur’an ve sünnete uygun olan Ehl-i Sünnet yolunu takip etmeye davet etmiştir. Hayıtını irşat, tedris ve telif faaliyetlerine adayan Birgivî, dinî ilimlerde birçok eser yazmıştır. Ayrıca verdiği dersler sayesinde ilmî birikimlerini sonraki asırlara ulaştıracak, İslâm düşüncesine hizmet edecek talebeler yetiştirmiştir. Bu makalede, önce Birgivî’nin hayatı ve ilmî kişiliği hakkında bilgi verilecek daha sonra İslâm düşüncesindeki yeri tespit edilmeye çalışılacaktır. Ayrıca başta akâid ve kelâm ilmi olmak üzere çeşitli alanlarda telif ettiği eserleri tanıtılacaktır.
Allah‟ın isim ve sıfatları, ilâhiyyât bahsinde incelenen konuların başında gelir. Konunun önemine binaen bazı âlimler Kelâm ilmini “İlmü‟t-Tevhîd ve‟s-Sıfât/ Tevhid ve Sıfat İlmi” diye isimlendirmişlerdir. Bu çalışmada Mâtürîdiyye geleneğin önemli simalarından Ebü‟l-Berekât en-Nesefî (ö. 710/1310)‟nin ilahî isim ve sıfatlara bakışı tespit edilip, genel hatlarıyla yansıtılmaya çalışılacaktır. Ancak bir makalede tüm detaylarıyla bu konunun ele alınması mümkün olmadığı için konu işlenirken daha ziyade tartışmalı ve ihtilaflı olan meseleler üzerinde durulacaktır. Ayrıca mezhepler arasında Nesefî‟nin konumunu belirlemek için kelâm literatüründe ilahî isim ve sıfatlar anlayışlarına da yer verilecektir
Osmanlı Devleti’nin XVI. yüzyılda yetiştirdiği Hanefî-Mâtürîdî âlimlerinden biri olan Birgivî (ö. 981/1573), dinî ilimlerde yazdığı eserleriyle İslâm dünyasında haklı bir şöhrete kavuşmuştur. Eserlerinde üzerinde tartışılan birçok kelamî konulara temas etmiş, bunları işlerken, farklı mezheplerin görüşlerine yer vermiştir. Sünnî âlimlerin klasik mezhep tasnifini benimseyen Birgivî, Kur’ân’a ve Sünnet’e aykırı olan, dinde fazlalık ve eksiltme anlamına gelen inançları benimseyenleri Ehl-i Bid‘at; Kur’ân ve Sünnet’e uygun görüşleri benimseyen, selefin yolunu takip edenleri ise Ehl-i Sünnet olarak tanımlamıştır. İtikada dair eserlerini de Ehl-i Bid‘ata karşı Sünnî akideyi savunmak amacıyla telif etmiştir. Mezheplerle ilgili görüşlerini daha çok 73 fırka hadisini esas alarak yazdığı Tuhfetü’lmüsterşidîn risalesinde dile getirmiş, hadiste geçen 73 sayısını hakiki anlamda kabul edip, bu sayıya ulaşmayı hedeflemiştir. Bu makalede Birgivî’nin İslam çatısı altında ortaya çıkan siyasî ve itikâdî mezheplere genel bakışı tespit edilmeye çalışılacaktır.
Kuruluşundan itibaren Osmanlı Devleti’nin resmî din anlayışı, Sünnî İslam anlayışı çerçevesinde şekillenmiştir. Bu anlayış ise Osmanlı topraklarında hâkim konumda Mâtürîdîlik ve Eş‘arîlik tarafından temsil edilmiştir. Osmanlıda Sünnî düşüncenin resmî din anlayışı olarak benimsenmesinde özellikle XV-XVI. yüzyıllarda yürütülen Şiî propagandası önemli rol oynamıştır. Bu yüzyıllar, Osmanlı resmî dinî ideolojisinin büyük değişim yaşadığı, bu ideolojiye karşı muhalif birtakım dinî hareketlerin ortaya çıktığı bir dönemdir. Sünnî düşünceye karşı çıkan bu tür muhalif hareketin başında ise Şiîlik propagandası yürüten Safevîler ile Anadolu’daki Kızılbaşlık hareketi gelmektedir. Devletin ve toplumun yapısı ve inancı için bir tehdit olarak görülen bu eğilimler karşısında Osmanlı Sultanları, devletin siyasî ve dinî yapısında merkezîleşme eğilimi içerisine girmişler, bilhassa yıkıcı Şiî faaliyetleri karşısında devletin resmî ideolojisi olan Sünnîliği pekiştirmeye ağırlık vermişlerdir. Bu bağlamda Osmanlı sultanları ve uleması Sünnîliği muhafaza etmeye ve güçlendirmeye çalışmışlar, bu amaçla Ehli Sünnet dışı akımlara karşı siyasî ve ilmî düzeyde mücadele etmişlerdir. Bu durum Sünnîliğin daha da güçlenip devlet doktrini olarak öne çıkmasında önemli rol oynamıştır. Biz bu makalemizde yukarıda teorik zemini dikkate alarak Osmanlı Devleti’nde Sünnî düşüncenin benimsenmesi ve resmî ideoloji haline dönüşmesinde etkili olan faktörlerin yanı sıra Sünnî gelenek içinde Osmanlıda Eş‘arîliğin ön plana çıkması ve Mâtürîdîğin arka planda kalmasının temel sebeplerini tespit etmeye çalışacağız
Bu makalenin amacı, Avrupa’da son zamanlarda artış gösteren İslamofobi ve Anti-İslamizm bağlamında Müslümanlara yönelik İslam karşıtı söylemlerin Norveç toplumundaki yansımalarını analiz etmektir. 1950’lerden itibaren işçi statüsüyle Norveç’e göç eden Müslümanların kısa zamanda nüfuslarını artırmaları, ekonomik durumlarını iyileştirip, kendi organizasyonlarını kurmaları, siyaset, eğitim ve ekonomide söz sahibi olmaları kısaca misafir işçi konumundan kalıcı hale gelmeleri, Norveç toplumu tarafından endişe ve korku ile karşılanmıştır. Bu durum, medyada, siyasette ve akademik çevrelerde “göçmenler, yabancılar, azınlıklar ve entegrasyon” gibi konuların bir sorun olarak ele alınıp tartışılmasına ve bunun neticesinde özellikle Müslüman azınlıkların Norveç toplumunu tehdit eden bir unsur olarak yansıtılmasına ve toplum içinde İslam karşıtlığı ve düşmanlığının artmasına neden olmuştur. Ayrıca dünyanın değişik ülkelerinde meydana gelen terör olayları da İslam ile ilişkilendirilerek Müslüman azınlıklar, Norveç’in güvenliğini tehdit eden bir unsur olarak gösterilmeye çalışılmıştır. Müslümanlara yönelik bu tutum, özellikle 11 Eylül 2001 saldırısından sonra ırkçı ve dışlayıcıcı İslam karşıtı söylemlere dönüşerek yeni bir boyut kazanmış, Müslümanlara karşı olumsuz bir ortamın oluşmasında önemli rol oynamış ve neticede Norveç toplumunu derinden etkileyen “2006 Karikatür Krizi” ile “2011 Berwick Terör Saldırısı”nın yaşanmasına sebep olmuştur. Bu makalede yukarıda yakın tarihsel zemin dikkate alınarak önce Norveç’te ifade ve din özgürlüğü konusu ele alınarak, İslam’ın nasıl algılandığı ortaya konmaya çalışılmıştır. Ayrıca İslamofobi’nin genel perspektiften tarihsel gelişimi üzerinde durulmuş, Norveç’te İslam karşıtı söylemler ve bunları besleyen sosyo-politik unsurlara dikkat çekilmiştir. Bu söylemler ile “Karikatür Krizi” ve “Berwick Terör Saldırısı” gibi iki önemli olay arasındaki bağlantılar üzerinde durulmuş, her bir olayın Norveç toplumundaki etkileri ve Müslümanlara yönelik yansımaları incelenmiştir.
Summary: Islamic Civilization of Andalusia was the most important representative of Islam in the West and enlightened Europe for centuries, has made important successes in science-technic, art and literature. Also made improvements on other areas such as religous and philosophical knowledge, in these eras raised important Islam scholars who made important contributions to those areas. One of those scholars undoubtedly is Ibn Ḥazm who was born in Andalusia (d. 456/1064).
The aim of this paper is to analyze and determine Ibn Ḥazm’s critiques on Mushabbiha and Mujassima, based on Ibn Ḥazm’s thought found in his al-Fasl,who was one of the leading scholars of Anatolia civilization and played an important role in development of Islam thought nearly in all areas by his precious writings.
Ibn Ḥazm, in his work gives systematic information on sects under Islamic thought and beliefs and religions out of Islam, their relations and differences with Islam, which he accepts as one and unchangeable, and analyzes them gives in an analytic, defensive and rejective method, puts them under critique. In other words, with his theologian identity and dialectical method, under the Sunnī classical tradition, he criticizes other sects’ thoughts. Ibn Ḥazm used a very sharp language and rough method in his critiques. This kind of attitude was symbolized by a traditional saying “Ibn Ḥazm’s language is sharper than Hajjāj’s sword”.
As it very well known in the Qurʾān, oneness (tawhīd) was emphasized very much, God does not look like anything ever created, and does not have any resemblance or sameness with anything, in order to eliminate polytheist (shirk) belief. On the other hand, in some verses representations and resemblances were used that does not seem in line with oneness (tawhīd). This problem which seems to be contradiction at first sight has been subject to many debates of how that can be solved. In the center of discussion informing attributes (revealed attributes) that drive people to comparison (tajsīm) and anthropomorphism (tashbīh) that recall humanly attributes if they are understood in artificial meanings.
In history of Islamic thought, in order to understand those kind of attributes, in their artificial meanings or their changed and decided meanings (ta’wīl), has been subject to discussion and to understand the attributes different methods have been used. One of these method which is the main subject of this paper is tajsīm and tashbīh method and was accepted by Mushabbiha and Mujassima. They take informing attributes artificial meanings as base and were against the changing of the meaning. As a natural conclusion of this, they resemble God to the created and asserted God has concrete parts such as hand, face, eye, leg, etc.
In his work al-FaṣlIbn Ḥazm mentions ideas of Mushabbiha and Mujassima, and criticized whether it is appropriate for Sunnah or not. His critique against these sects are mostly based on the informing attributes being taken as visual attributes in nasses, where as a result the God imagination turns to be anthropormorphist imagination. According to Ibn Ḥazm, the verses “… He does not resemble anything…” (Ṣūra 42/11) and “He is not equal to anything” put forward the onlyness and soleness of God and they do not give attention to this and try to prove the attributes fall into anthropormorphism (tashbīh) and corporealisim (tajsīm). Ibn Ḥazm believes and says that their God imagination is not in line with oneness (tawhīd) understanding and puts the verses into the center. In his critiques he emphasizes God’s oneness, he does not have pair, not resemble anything, does not have equal and tried to explain how his attributes should be understood. In this respect, in qualification of God his main principle was exploitation (tanzīh) and asserts that humanly attributes (face, eye, foot) in their visual understandings cannot be attributed to God and tried to prove that names like object (jism), accident (symptoms), substance (ore) he cannot be put into qualification.
Ibn Ḥazm’s consideration of nass through an exterior perspective, his criticism of Mushabbiha and Mujassima, who take visual attributes as principles, and his re-interpretation (ta’wīl) of some nass whenever necessary may be seen as a contradiction but it is consistent in his system. Because he is not definitely against re-interpretation (ta’wīl) but he rejects re-interpretation without proof, he accepts ta’wīlthat comes from nasses and rational necessity with a proof. From this perspective if there is an occasion a word’s meaning in the Qurʾān that needs understanding different from its written meaning and there is a proof for that, he sees this a requirement for re-interpretation (ta’wīl). He practically used this theory of him in informing attributes. As a result, in attributes of God, he follows the madhhab of the Salaf (predecessors), where as in informal attributes and their understanding, he uses ta’wīlmethod and takes the path of Halaf (successors). By this way, he departed from the madhhab of the Salaf and created his own method. In this context while he was criticizing anthropormorphist and corporealist methods. Also he defended that since comprehension of God is not possible without re-interpretation of these attributes, it is necessary. He explained these attributes in verses with their dictionary meanings and related verses, with appropriate Arabic grammar and God’s greatness. From that perspective Ibn Ḥazm’s Salafī and artificial understandings, we cannot say he is from Salafī which rejects rationale and explanation all together. In addition to that when necessary in informal attributes he uses ta’wīland uses reason and the function he put upon reason, shows his position against sect like Mushabbiha and Mujassima who underestimates the value of reason.
'Quran adopts a positive attitude towards Non-Muslims, due to they can choose the religion that wish to follow and live it freely. On the other hand, Muslims were commanded to fight with Non-Muslims, especially the Arabian polytheists because of making humanity restless and peaceless. In tafseer literature, there has been a controversy on how to be associated the 'kital' and 'seyf' verses with the freedom of faith that Islam suggests to people. By citing the severses, many assertions have been made claiming that Islam was spread by the force of swordand it has no freedom of faith. This article focuses on the interpretations of Maturidi on 'kital' and 'seyf' verses, and also against the claim that Islam was spread by the force of sword. Maturidi draw a detailed framework in his book Te'vîlât and tried to refute this claim with rational evidences and Islamic citations.
Öz
Kur'an'da, Gayr-ı Müslimlere istedikleri inançlarını özgürce seçebilmeleri ve yaşayabilmeleri için pozitif bir tutum sergilenmiştir. Bununla birlikte Müslümanlara, insanlığın huzurunu bozdukları için başta Arap müşrikleri olmak üzere Gayr-ı Müslimlere karşı savaşmaları da emredilmiştir. Tefsir literatüründe ‚kıtal ve seyf ayetleri‛ olarak bilinen ayetlerin İslâm'ın insanlar için benimsediği din hürriyetiyle nasıl bağdaştırılacağı meselesi tartışmalara neden olmuştur. Özellikle bu tür ayetlerden hareketle İslam'da din özgürlüğünün olmadığı, İslâm'ın kılıç zoruyla yayıldığına yönelik iddialarda bulunulmuştur. Bu iddialar karşısında Müslüman âlimler İslâm'ın barış dini olduğu, bu nedenle dinde zorlamanın olamayacağı hususu üzerinde durarak, ileri sürülen iddialara cevap vermeye çalışmışlardır. Bu makalede İmam Mâtürîdî'nin seyf ve kıtal ayetlerini nasıl yorumladığı ve İslâm'ın kılıç zoruyla yayıldığı iddialarını nasıl değerlendiği ele alınacaktır. İmam Mâtürîdî Te'vîlât'ın farklı yerlerinde bu konuya ayrıntılı olarak temas etmiş, bununla ilgili iddiaları naklederek aklî ve naklî delillerle çürütmeye çalışmıştır. Ayrıca bu tür ayetlerinin nasıl yorumlanması gerektiğine ilişkin önemli değerlendirmelerde bulunmuştur.
Müslüman âlimler, Yahudilerin başta ulûhiyet ve nübüvvet olmak üzere inanç esaslarını çeşitli açılardan eleştirmişlerdir. Müslümanlar ve Yahudiler arasında yaşanan bu teolojik tartışmalarda ve reddiye geleneğinde önemli bir rol oynayan İmam Mâtürîdî de tevhid inancını bütün ilahî dinlerin vazgeçilmez temel unsuru kabul etmiş, bu inancı tahrif eden Yahudilere yönelik eleştirilerini de bu doğrultuda dile getirmiştir. Mâtürîdî’nin Yahudileri eleştirdiği konuların en başında ise kutsal kitap inançları gelmektedir. Bu çalışmada Mâtürîdî’nin kutsal kitap inançlarına ilişkin eleştirileri ele alınacaktır. Bu bağlamda konu Yahudilerin kutsal kitaplara karşı tutumları ve kitaplarını tahrif etmeleri şeklinde incelenecektir.
The first religion of humanity is the religion of Tawhid. However, people started to degenerate the Tawhid religion with time because of superstitions and polytheistic actions. To re-set the religions and to promote the Tawhid belief, Allah sent prophets in different times. In this context, all prophets announced the same religion and called people to accept the Tawhid of Allah, worship just for Allah and serve just for Allah. One of the primary groups that degenerate the Tawhid belief is Jewish people, making Judaism a religion that lost the Tawhid belief. The only group that protects the Tawhid belief as its original is the Muslim group.
Muslim scholars criticized the Jewish people from many aspects. Maturidi who had an important role in these arguments between Muslims and Jews, accepts Tawhid as an indispensable part of all religions and strictly criticized Jewish people on this issue. One of the primary issues that Maturidi criticizes is Jews’ holy book belief. In this study, Maturidi’s criticism to holy books is examined. In this context, Jews perceptions to their holy book and its degeneration are this study’s main concern.
Abstract
Humanity has been exposed to various troubles and calamities throughout history. The most recent example of this is the COVID-19 epidemic that emerged in China in December 2019. In the face of this epidemic, which caused humanity to fear and panic with its deadly character, people faced the objective reality of death. Millions of people who were caught in the epidemic, lost their relatives due to the epidemic, and became unemployed were exposed to psychological traumas such as helplessness, anxiety and fear. Undoubtedly, this period of depression is not unique to our day. It is known that humanity has been exposed to various epidemic diseases throughout history. In the Qurʾān, attention is drawn to this situation, and it is stated that in every period of history, people have been tried with various calamities. Sunni scholars have also made explanations about how people should interpret calamities based on these data of the Qurʾān. In this context, the Ash’arites did not consider it necessary to have a certain wisdom or purpose in calamities in order not to limit or deficiencies in Allah’s absolute will and power, and they accepted everything that exists in the world, whether good or bad, as good because Allah preferred and created it. Maturidis, on the other hand, took a more balanced way than the Ash’aris and considered it necessary to find wisdom and purpose in divine actions. In this article, the views of Sunni scholars on the subject will be determined
Abstract
In this study, it will be tried to determine from the perspective of Abū Manṣūr al-Māturīdī (d. 333/944) what measures and measures can be taken for the establishment of the family institution, which is the core of the society, on a solid ground, its functions and its healthy continuation. Imam Maturidi, the increase of the human generation to the family institution; gaining happiness in this world and the hereafter, transferring religious and moral values to future generations, etc. attaches great value due to its function towards the individual and society. In this sense, in his works he has written, he includes subjects about what kind of measures should be taken in order to create and maintain a peaceful and happy family environment. Māturīdī pointed out that the Qurʾān encourages people to reproduce their generations in legitimate ways and to make marriages legitimately, and said that illegitimate relationships such as immorality, adultery, homosexuality, sodomy, which undermine the institution of the family and cause the deterioration of lineages and generations, are prohibited
Abstract
The unity of God in the Islam is defined as “tawhīd”. In this respect, the god perception of Jews was criticized in the Qurʾān that they perceive which are contrary to the monotheism. This approach of the Quran has formed the basis of Muslims’ perspectives on Judaism. In that regard, the main issue that Muslims criticize is the The Jews’ perception of god. Of course the main point of these criticisms is the blief of Allah as one and only true God in Islam. It is clearly stated some Qur’anic verse that nothing is equal to Him. The same verses consists of the centre of Māturīdī’s criticism on Judaism. According to Māturīdī, the the true and only religion of humanity is the religion of tawhīd. However, some communities that were the followers of this belief distorted the belief of tawhīd for various reasons. Among these distorters are Jews. Māturīdī criticized the Jews who distorted the tawhīd in their religion od and he tried to prove deviations in Jews' perception of god.
Osmanlı Devleti’nin XVI. yüzyılda yetiştirdiği Hanefî-Mâtürîdî bilginlerden biri olan İmam Birgivî (ö. 981/1573), Osmanlı Devleti’nin resmî din anlayışı olarak benimsediği Ehl-i Sünnet’e muhalif dinî ve fikrî akımların ortaya çıktığı, bunun neticesinde birtakım sosyal ayrışmaların ve çatışmaların yaşandığı bir dönemde yaşamıştır. Böyle bir ortamda yetişen Birgivî, içinde bulunduğu topluma karşı sorumluluk bilinciyle hareket etmiş, dinî ve ahlâkî açıdan yozlaşmaya maruz kaldığını düşündüğü toplumu ıslah etmeye çalışmıştır. Bu çerçevede Kur’an ve sünnete uymayan inanç ve davranışları bid‘at olarak değerlendirmiş, Müslümanları bunlardan kaçınmaya sadece Kur’an ve sünnete uygun olan Ehl-i Sünnet yolunu takip etmeye davet etmiştir. Hayıtını irşat, tedris ve telif faaliyetlerine adayan Birgivî, dinî ilimlerde birçok eser yazmıştır. Ayrıca verdiği dersler sayesinde ilmî birikimlerini sonraki asırlara ulaştıracak, İslâm düşüncesine hizmet edecek talebeler yetiştirmiştir. Bu makalede, önce Birgivî’nin hayatı ve ilmî kişiliği hakkında bilgi verilecek daha sonra İslâm düşüncesindeki yeri tespit edilmeye çalışılacaktır. Ayrıca başta akâid ve kelâm ilmi olmak üzere çeşitli alanlarda telif ettiği eserleri tanıtılacaktır.
Allah‟ın isim ve sıfatları, ilâhiyyât bahsinde incelenen konuların başında gelir. Konunun önemine binaen bazı âlimler Kelâm ilmini “İlmü‟t-Tevhîd ve‟s-Sıfât/ Tevhid ve Sıfat İlmi” diye isimlendirmişlerdir. Bu çalışmada Mâtürîdiyye geleneğin önemli simalarından Ebü‟l-Berekât en-Nesefî (ö. 710/1310)‟nin ilahî isim ve sıfatlara bakışı tespit edilip, genel hatlarıyla yansıtılmaya çalışılacaktır. Ancak bir makalede tüm detaylarıyla bu konunun ele alınması mümkün olmadığı için konu işlenirken daha ziyade tartışmalı ve ihtilaflı olan meseleler üzerinde durulacaktır. Ayrıca mezhepler arasında Nesefî‟nin konumunu belirlemek için kelâm literatüründe ilahî isim ve sıfatlar anlayışlarına da yer verilecektir
Osmanlı Devleti’nin XVI. yüzyılda yetiştirdiği Hanefî-Mâtürîdî âlimlerinden biri olan Birgivî (ö. 981/1573), dinî ilimlerde yazdığı eserleriyle İslâm dünyasında haklı bir şöhrete kavuşmuştur. Eserlerinde üzerinde tartışılan birçok kelamî konulara temas etmiş, bunları işlerken, farklı mezheplerin görüşlerine yer vermiştir. Sünnî âlimlerin klasik mezhep tasnifini benimseyen Birgivî, Kur’ân’a ve Sünnet’e aykırı olan, dinde fazlalık ve eksiltme anlamına gelen inançları benimseyenleri Ehl-i Bid‘at; Kur’ân ve Sünnet’e uygun görüşleri benimseyen, selefin yolunu takip edenleri ise Ehl-i Sünnet olarak tanımlamıştır. İtikada dair eserlerini de Ehl-i Bid‘ata karşı Sünnî akideyi savunmak amacıyla telif etmiştir. Mezheplerle ilgili görüşlerini daha çok 73 fırka hadisini esas alarak yazdığı Tuhfetü’lmüsterşidîn risalesinde dile getirmiş, hadiste geçen 73 sayısını hakiki anlamda kabul edip, bu sayıya ulaşmayı hedeflemiştir. Bu makalede Birgivî’nin İslam çatısı altında ortaya çıkan siyasî ve itikâdî mezheplere genel bakışı tespit edilmeye çalışılacaktır.
Kuruluşundan itibaren Osmanlı Devleti’nin resmî din anlayışı, Sünnî İslam anlayışı çerçevesinde şekillenmiştir. Bu anlayış ise Osmanlı topraklarında hâkim konumda Mâtürîdîlik ve Eş‘arîlik tarafından temsil edilmiştir. Osmanlıda Sünnî düşüncenin resmî din anlayışı olarak benimsenmesinde özellikle XV-XVI. yüzyıllarda yürütülen Şiî propagandası önemli rol oynamıştır. Bu yüzyıllar, Osmanlı resmî dinî ideolojisinin büyük değişim yaşadığı, bu ideolojiye karşı muhalif birtakım dinî hareketlerin ortaya çıktığı bir dönemdir. Sünnî düşünceye karşı çıkan bu tür muhalif hareketin başında ise Şiîlik propagandası yürüten Safevîler ile Anadolu’daki Kızılbaşlık hareketi gelmektedir. Devletin ve toplumun yapısı ve inancı için bir tehdit olarak görülen bu eğilimler karşısında Osmanlı Sultanları, devletin siyasî ve dinî yapısında merkezîleşme eğilimi içerisine girmişler, bilhassa yıkıcı Şiî faaliyetleri karşısında devletin resmî ideolojisi olan Sünnîliği pekiştirmeye ağırlık vermişlerdir. Bu bağlamda Osmanlı sultanları ve uleması Sünnîliği muhafaza etmeye ve güçlendirmeye çalışmışlar, bu amaçla Ehli Sünnet dışı akımlara karşı siyasî ve ilmî düzeyde mücadele etmişlerdir. Bu durum Sünnîliğin daha da güçlenip devlet doktrini olarak öne çıkmasında önemli rol oynamıştır. Biz bu makalemizde yukarıda teorik zemini dikkate alarak Osmanlı Devleti’nde Sünnî düşüncenin benimsenmesi ve resmî ideoloji haline dönüşmesinde etkili olan faktörlerin yanı sıra Sünnî gelenek içinde Osmanlıda Eş‘arîliğin ön plana çıkması ve Mâtürîdîğin arka planda kalmasının temel sebeplerini tespit etmeye çalışacağız
Bu makalenin amacı, Avrupa’da son zamanlarda artış gösteren İslamofobi ve Anti-İslamizm bağlamında Müslümanlara yönelik İslam karşıtı söylemlerin Norveç toplumundaki yansımalarını analiz etmektir. 1950’lerden itibaren işçi statüsüyle Norveç’e göç eden Müslümanların kısa zamanda nüfuslarını artırmaları, ekonomik durumlarını iyileştirip, kendi organizasyonlarını kurmaları, siyaset, eğitim ve ekonomide söz sahibi olmaları kısaca misafir işçi konumundan kalıcı hale gelmeleri, Norveç toplumu tarafından endişe ve korku ile karşılanmıştır. Bu durum, medyada, siyasette ve akademik çevrelerde “göçmenler, yabancılar, azınlıklar ve entegrasyon” gibi konuların bir sorun olarak ele alınıp tartışılmasına ve bunun neticesinde özellikle Müslüman azınlıkların Norveç toplumunu tehdit eden bir unsur olarak yansıtılmasına ve toplum içinde İslam karşıtlığı ve düşmanlığının artmasına neden olmuştur. Ayrıca dünyanın değişik ülkelerinde meydana gelen terör olayları da İslam ile ilişkilendirilerek Müslüman azınlıklar, Norveç’in güvenliğini tehdit eden bir unsur olarak gösterilmeye çalışılmıştır. Müslümanlara yönelik bu tutum, özellikle 11 Eylül 2001 saldırısından sonra ırkçı ve dışlayıcıcı İslam karşıtı söylemlere dönüşerek yeni bir boyut kazanmış, Müslümanlara karşı olumsuz bir ortamın oluşmasında önemli rol oynamış ve neticede Norveç toplumunu derinden etkileyen “2006 Karikatür Krizi” ile “2011 Berwick Terör Saldırısı”nın yaşanmasına sebep olmuştur. Bu makalede yukarıda yakın tarihsel zemin dikkate alınarak önce Norveç’te ifade ve din özgürlüğü konusu ele alınarak, İslam’ın nasıl algılandığı ortaya konmaya çalışılmıştır. Ayrıca İslamofobi’nin genel perspektiften tarihsel gelişimi üzerinde durulmuş, Norveç’te İslam karşıtı söylemler ve bunları besleyen sosyo-politik unsurlara dikkat çekilmiştir. Bu söylemler ile “Karikatür Krizi” ve “Berwick Terör Saldırısı” gibi iki önemli olay arasındaki bağlantılar üzerinde durulmuş, her bir olayın Norveç toplumundaki etkileri ve Müslümanlara yönelik yansımaları incelenmiştir.
Summary: Islamic Civilization of Andalusia was the most important representative of Islam in the West and enlightened Europe for centuries, has made important successes in science-technic, art and literature. Also made improvements on other areas such as religous and philosophical knowledge, in these eras raised important Islam scholars who made important contributions to those areas. One of those scholars undoubtedly is Ibn Ḥazm who was born in Andalusia (d. 456/1064).
The aim of this paper is to analyze and determine Ibn Ḥazm’s critiques on Mushabbiha and Mujassima, based on Ibn Ḥazm’s thought found in his al-Fasl,who was one of the leading scholars of Anatolia civilization and played an important role in development of Islam thought nearly in all areas by his precious writings.
Ibn Ḥazm, in his work gives systematic information on sects under Islamic thought and beliefs and religions out of Islam, their relations and differences with Islam, which he accepts as one and unchangeable, and analyzes them gives in an analytic, defensive and rejective method, puts them under critique. In other words, with his theologian identity and dialectical method, under the Sunnī classical tradition, he criticizes other sects’ thoughts. Ibn Ḥazm used a very sharp language and rough method in his critiques. This kind of attitude was symbolized by a traditional saying “Ibn Ḥazm’s language is sharper than Hajjāj’s sword”.
As it very well known in the Qurʾān, oneness (tawhīd) was emphasized very much, God does not look like anything ever created, and does not have any resemblance or sameness with anything, in order to eliminate polytheist (shirk) belief. On the other hand, in some verses representations and resemblances were used that does not seem in line with oneness (tawhīd). This problem which seems to be contradiction at first sight has been subject to many debates of how that can be solved. In the center of discussion informing attributes (revealed attributes) that drive people to comparison (tajsīm) and anthropomorphism (tashbīh) that recall humanly attributes if they are understood in artificial meanings.
In history of Islamic thought, in order to understand those kind of attributes, in their artificial meanings or their changed and decided meanings (ta’wīl), has been subject to discussion and to understand the attributes different methods have been used. One of these method which is the main subject of this paper is tajsīm and tashbīh method and was accepted by Mushabbiha and Mujassima. They take informing attributes artificial meanings as base and were against the changing of the meaning. As a natural conclusion of this, they resemble God to the created and asserted God has concrete parts such as hand, face, eye, leg, etc.
In his work al-FaṣlIbn Ḥazm mentions ideas of Mushabbiha and Mujassima, and criticized whether it is appropriate for Sunnah or not. His critique against these sects are mostly based on the informing attributes being taken as visual attributes in nasses, where as a result the God imagination turns to be anthropormorphist imagination. According to Ibn Ḥazm, the verses “… He does not resemble anything…” (Ṣūra 42/11) and “He is not equal to anything” put forward the onlyness and soleness of God and they do not give attention to this and try to prove the attributes fall into anthropormorphism (tashbīh) and corporealisim (tajsīm). Ibn Ḥazm believes and says that their God imagination is not in line with oneness (tawhīd) understanding and puts the verses into the center. In his critiques he emphasizes God’s oneness, he does not have pair, not resemble anything, does not have equal and tried to explain how his attributes should be understood. In this respect, in qualification of God his main principle was exploitation (tanzīh) and asserts that humanly attributes (face, eye, foot) in their visual understandings cannot be attributed to God and tried to prove that names like object (jism), accident (symptoms), substance (ore) he cannot be put into qualification.
Ibn Ḥazm’s consideration of nass through an exterior perspective, his criticism of Mushabbiha and Mujassima, who take visual attributes as principles, and his re-interpretation (ta’wīl) of some nass whenever necessary may be seen as a contradiction but it is consistent in his system. Because he is not definitely against re-interpretation (ta’wīl) but he rejects re-interpretation without proof, he accepts ta’wīlthat comes from nasses and rational necessity with a proof. From this perspective if there is an occasion a word’s meaning in the Qurʾān that needs understanding different from its written meaning and there is a proof for that, he sees this a requirement for re-interpretation (ta’wīl). He practically used this theory of him in informing attributes. As a result, in attributes of God, he follows the madhhab of the Salaf (predecessors), where as in informal attributes and their understanding, he uses ta’wīlmethod and takes the path of Halaf (successors). By this way, he departed from the madhhab of the Salaf and created his own method. In this context while he was criticizing anthropormorphist and corporealist methods. Also he defended that since comprehension of God is not possible without re-interpretation of these attributes, it is necessary. He explained these attributes in verses with their dictionary meanings and related verses, with appropriate Arabic grammar and God’s greatness. From that perspective Ibn Ḥazm’s Salafī and artificial understandings, we cannot say he is from Salafī which rejects rationale and explanation all together. In addition to that when necessary in informal attributes he uses ta’wīland uses reason and the function he put upon reason, shows his position against sect like Mushabbiha and Mujassima who underestimates the value of reason.
'Quran adopts a positive attitude towards Non-Muslims, due to they can choose the religion that wish to follow and live it freely. On the other hand, Muslims were commanded to fight with Non-Muslims, especially the Arabian polytheists because of making humanity restless and peaceless. In tafseer literature, there has been a controversy on how to be associated the 'kital' and 'seyf' verses with the freedom of faith that Islam suggests to people. By citing the severses, many assertions have been made claiming that Islam was spread by the force of swordand it has no freedom of faith. This article focuses on the interpretations of Maturidi on 'kital' and 'seyf' verses, and also against the claim that Islam was spread by the force of sword. Maturidi draw a detailed framework in his book Te'vîlât and tried to refute this claim with rational evidences and Islamic citations.
Öz
Kur'an'da, Gayr-ı Müslimlere istedikleri inançlarını özgürce seçebilmeleri ve yaşayabilmeleri için pozitif bir tutum sergilenmiştir. Bununla birlikte Müslümanlara, insanlığın huzurunu bozdukları için başta Arap müşrikleri olmak üzere Gayr-ı Müslimlere karşı savaşmaları da emredilmiştir. Tefsir literatüründe ‚kıtal ve seyf ayetleri‛ olarak bilinen ayetlerin İslâm'ın insanlar için benimsediği din hürriyetiyle nasıl bağdaştırılacağı meselesi tartışmalara neden olmuştur. Özellikle bu tür ayetlerden hareketle İslam'da din özgürlüğünün olmadığı, İslâm'ın kılıç zoruyla yayıldığına yönelik iddialarda bulunulmuştur. Bu iddialar karşısında Müslüman âlimler İslâm'ın barış dini olduğu, bu nedenle dinde zorlamanın olamayacağı hususu üzerinde durarak, ileri sürülen iddialara cevap vermeye çalışmışlardır. Bu makalede İmam Mâtürîdî'nin seyf ve kıtal ayetlerini nasıl yorumladığı ve İslâm'ın kılıç zoruyla yayıldığı iddialarını nasıl değerlendiği ele alınacaktır. İmam Mâtürîdî Te'vîlât'ın farklı yerlerinde bu konuya ayrıntılı olarak temas etmiş, bununla ilgili iddiaları naklederek aklî ve naklî delillerle çürütmeye çalışmıştır. Ayrıca bu tür ayetlerinin nasıl yorumlanması gerektiğine ilişkin önemli değerlendirmelerde bulunmuştur.
Müslüman âlimler, Yahudilerin başta ulûhiyet ve nübüvvet olmak üzere inanç esaslarını çeşitli açılardan eleştirmişlerdir. Müslümanlar ve Yahudiler arasında yaşanan bu teolojik tartışmalarda ve reddiye geleneğinde önemli bir rol oynayan İmam Mâtürîdî de tevhid inancını bütün ilahî dinlerin vazgeçilmez temel unsuru kabul etmiş, bu inancı tahrif eden Yahudilere yönelik eleştirilerini de bu doğrultuda dile getirmiştir. Mâtürîdî’nin Yahudileri eleştirdiği konuların en başında ise kutsal kitap inançları gelmektedir. Bu çalışmada Mâtürîdî’nin kutsal kitap inançlarına ilişkin eleştirileri ele alınacaktır. Bu bağlamda konu Yahudilerin kutsal kitaplara karşı tutumları ve kitaplarını tahrif etmeleri şeklinde incelenecektir.
The first religion of humanity is the religion of Tawhid. However, people started to degenerate the Tawhid religion with time because of superstitions and polytheistic actions. To re-set the religions and to promote the Tawhid belief, Allah sent prophets in different times. In this context, all prophets announced the same religion and called people to accept the Tawhid of Allah, worship just for Allah and serve just for Allah. One of the primary groups that degenerate the Tawhid belief is Jewish people, making Judaism a religion that lost the Tawhid belief. The only group that protects the Tawhid belief as its original is the Muslim group.
Muslim scholars criticized the Jewish people from many aspects. Maturidi who had an important role in these arguments between Muslims and Jews, accepts Tawhid as an indispensable part of all religions and strictly criticized Jewish people on this issue. One of the primary issues that Maturidi criticizes is Jews’ holy book belief. In this study, Maturidi’s criticism to holy books is examined. In this context, Jews perceptions to their holy book and its degeneration are this study’s main concern.
“Hüseyin Atay’ın Anısına” başlılığını taşıyan ilk bölüm, yakın zamanda hayatını kaybeden, ömrünü İslam dininin doğru anlaşılması üzerine adayan, bu konuda birçok eser telif eden ve sayısız öğrenci yetiştiren merhum hocamız Sayın Prof. Dr. Hüseyin Atay’ın düşüncesindeki temel parametrelere hasredilmiştir.
İkinci bölüm “Ahlâkın Kavramsal Çerçevesi”ne ayrılmıştır. Bu başlık altında ahlak, etik, moral ve değer gibi temel kavramların köken analizi yapılarak ahlâkın kavramsal ve kuramsal çerçevesi tartışılmıştır.
“Ahlâkın Kaynağı Tartışması” adını taşıyan üçüncü bölümde ahlakın kaynağı olarak inanç ve din; doğal ahlak, doğal hukuk ve doğal din; inanca dayalı ahlakın taşıdığı riskler ve imkânlar gibi konular ele alınmıştır.
Dördüncü bölüm “İnancın Ahlâkı” başlığını taşımaktadır. Bu bölümde ise kendilik bilinci, tevazu, şükür, sabır, mutmain olmak, samimiyet vb. kişisel erdemler; dürüstlük, adalet, emanet, merhamet, rıza vb. toplumsal erdemler; inançta bireysel tutarlılık açısından ahlâkın önemi, inanç ve ahlak arasındaki tutarsızlığın sebepleri, bireyin ahlâkî özne olarak kendisini inşası, ahlâkın pratik yansıması ile bir din dili olarak ahlakın toplumsal sunumu gibi hususlar incelenmiştir.
“Ahlâk, Hukuk ve Kamusal Alan” adlı beşinci bölümde ise hukuk-adalet ve ahlâk ilişkisi ve tutarlılığı, hukukun ahlakiliği ile adalet fikri arasındaki ilişki, ahlaki ilkelerin yasaya dönüşmesinin imkânı, hukuk normlarının ahlaki temelleri gibi hususlar ele alınmıştır.
Altıncı bölüm “Ahlâkın Geleceği ve Geleceğin Ahlâkı” başlığını taşımaktadır. Bu bölümde yapay zekâ, metaverse, transhümanizm, biyonik insan, cyborg insan, genetik kök hücre, organ üretimi, modern mumyalama (Krayoni) gibi gelişmeler karşısında ahlakın durumu gibi güncel konular tartışılmıştır.
Almighty Allah has sent the religion of Islam to all mankind through the language of the Qur'an and Hz. He presents it with the action of the Prophet. Therefore, the correct understanding of Islam depends on the correct understanding of the Qur'an. Undoubtedly, the first interpreter of the great book was Hz. He is Mohammed. Subsequent generations have written many studies for the correct understanding of Islam. One of the authors of works on the subject is Mevlânâ Celâleddîn-i Rûmî, a man of heart and Turkish scholar, who has a distinguished position in the history of Islamic thought and stands out with his sufi identity. Mevlânâ tried to explain how the universal messages of the Qur'an should be understood in his works in order to understand and live Islam correctly, by making use of the data of poetry and literature, sometimes with couplets and sometimes with the stories he narrated, in a fluent and simple language that everyone could easily understand. Thus, he played an important role in the understanding and spread of Islam among people and in gaining a place in the minds. In this work in your hand, besides the subjects of divinity, prophethood and sem'iyyat, which form the basis of Mevlana's Islamic belief principles, the meaning and value of man and the world, as well as man's freedom of will and choice, destiny, accident, etc. His basic views on classical kalam issues were examined. In addition, recent earthquakes, floods, droughts and epidemics, which humanity is frequently exposed to, etc. how to read and make sense of misfortunes from Mevlânâ's perspective; It has been tried to determine the place and importance of religious values such as prayer, patience and tawakkul in coping with them, what functions they have individually, socially and psychologically, and what kind of messages are given to people through them.
Kur’an-ı Kerîm’de kitaplara iman inanç esasları arasında zikredilmiş, Allah’a imandan sonra, peygamberlere ve getirdikleri kitaplara aralarında ayrım gözetmeksizin inanmanın farz kılındığı bildirilmiştir.
İnsanlık tarihinde kitapları inkâr edenler her zaman olagelmiştir. Onların çoğu Allah’ın varlığını kabul etmişler, fakat peygamberleri ve kitapları reddetmişlerdir. Bu görüşlerini de aklın mutlak hakikate ulaşmada yegâne vasıta olduğunu iddia ederek temellendirmeye çalışmışlardır. Bu itirazlar karşısında İslam âlimleri peygamberliği ve kitapları, insanlığın dünya ve âhiret mutluluğunu elde etmesi için gerekli görmüşler; bu gerekliliği de genelde insanın özelde aklın bütün alanları kapsama yetersizliğinden hareketle temellendirmeye çalışmışlardır.
Kur’ân’da insanlık tarihinde peygamber ve kitap gönderilmeyen hiçbir toplumun bulunmadığı, kimi zaman ismen kimi zamanda icmalen zikredilerek her ümmete uyarıcı olarak birçok peygamberin ve kitapların gönderildiği, ifade edilmiştir. Bu açıdan kitapların isimleri hakkında kesin bir bilgi vermek mümkün görünmemektedir. Kur’ân’da indirilen kitaplardan Tevrat, Zebûr, İncil ve Kur’ân olmak üzere sadece dördünün ismi zikredilmekte ve hepsine iman edilmesi emredilmektedir. Bunun dışında bazı peygamberlere de çeşitli sahifelerin verildiğinde bahsedilmektedir. Bununla birlikte Kur’ân’da kendisinden önceki kitap ve sahifelerin gönderildiği toplumlar tarafından ilerleyen süreçte tahrif ve tebdil edildiklerine, buna mukabil Kur’an’ın bu tür anlam ve metin inkırazından korunduğuna dikkat çekilmiştir. Bu nedenle Kur’ân’dan önceki metinler çeşitli nedenlerle bozuldukları için ilahî kitap olma vasfını kaybetmişlerdir. Dolayısıyla kitaplar arasında Allah’tan indirildiği şekliyle aslını muhafaza eden, bu özelliğini kıyamete kadar muhafaza edecek olan kitap Kur’ân’dır. Kur’an’ın bir diğer ayırt edici özelliği ise lafız ve nazmındaki üslûp yönüyle fesâhat ve belâgat özelliklerinin en mükemmeline sahip olması; manası, muhtevâsı ve gaybî bilgiler içermesi, tafsilatıyla mütevâtir olması gibi pek çok mütemayiz vasıfları taşıması yönüyle bir benzerini oluşturmakta insanların aciz kaldığı mu‘ciz bir kitap olmasıdır.
Bu tebliğde Nesefî’nin temel eserleri esas alınarak itikadî mezheplere genel bakışı tespit edilmeye, bu vesileyle de Mâtürîdî teolojisinde din ve düşünce özgürlüğüne verilen öneme dikkat çekilmeye çalışılmıştır. Araştırmamızda doküman analizi yöntemi kullanılmış, tespit edilen bulgular betimleme metoduyla objektif olarak aktarılmaya gayret edilmiştir.
Abu Al-Barakat an-Nasafi (d. 710/1310), one of the Hanafī-Māturīdī scholars educated in the Islamic world, is a scholar who became famous with the books he wrote and the students he educated. The geography of Transoxiana, where he grew up, has a cosmopolitan location where different religions, sects and cultures meet, as it is the intersection of the historical China-Silk and indo-Spice routes. At the same time, these lands are a shelter where members of many religions and sects in regions such as India, China, Byzantium and Iran can practice their beliefs freely when they are oppressed. Probably because of this feature, throughout history it has hosted Buddhism, Hinduism, Manichaeism, Zoroastrianism, Judaism, Christianity, Sabiism and Shia, Kharijiyya, Mu‘tazila, Murjia, Karramiyya, Maturidiyya and Ash‘ariyya, which were formed under the umbrella of Islam. The age in which Nasafi lived coincides with a period when various religions and sects continued their influence, and intellectual and religious debates and debates took place, especially among Islamic sects. Nasafi, who lived in such an environment and period, fought against both non-Islamic religions and Ahl al-Bid‘ah sects other than Ahl al-Sunnah throughout his life. In this context, he devoted extensive space to the basic beliefs of Islam in his works, explained the controversial issues between sects in a way that was in accordance with the Hanafī-Māturīdī creed, and criticized the views that contradicted it. He gave importance to freedom of belief and thought in his fight against Ahl al-Bid‘ah, and did not resort to takfir in accordance with the principle of “Ahl al-Qibla cannot be declared kafir” due to the different and wrong views he adopted, as long as his interlocutors did not deny the principles of Islamic faith. He tried to prove the wrongness of the interlocutors’ views, which were contrary to the Sunni creed, by using rational and narrational evidence, and used a more moderate, scientific and convincing method that was far from exaggeration and negligence. Moreover, when expressing his own views, he did not act with the concern of taking sides or favoring a sect; he told the truth as it is, and even quoted the ideas he deemed right from opposing sects. With this attitude, Nasafi made a significant contribution to the formation of religious and intellectual stability in the Islamic world. In addition, his method serves as an advice to today’s Muslim society on how to behave towards members of different beliefs and sects, as well as how to live together in peace and tranquility despite differences in belief and thought.
In this paper, we tried to determine Nasafi’s general view of religious sects based on his basic works, and on this occasion, to draw attention to the importance given to freedom of religion and thought in Māturīdī theology. Document analysis method was used in our research, and the findings were tried to be conveyed objectively with the description method.
Birgivī is an important representative of the Hanafī-Māturīdī tradition of the Ottoman Empire. The 16th century in which he lived was a period in which a political, administrative, social and scientific deterioration was observed in the Ottoman society, religious and Sufi movements opposed to the Ottoman official understanding of religion emerged, and as a result, some social separation, conflict and grouping occurred in the society. As a matter of fact, in this age, many Sufī movements and sects had the opportunity to expand in various regions of Anatolia under different names. Many of them adopted a view contrary to the understanding of Sunnī Islam and did not attempt to intervene in rules and politics. It has also caused grouping, intellectual debates and unrest within the society. Imam Birgivī, who grew up in such a period, acted with a sense of responsibility towards the beliefs and values of the society in which he lived, and tried to reform Muslim groups who wanted to be exposed to religious and moral corruption. For this purpose, he criticized the bid'ahs and superstitions that became widespread in some sects and Sufī circles during his time. One of the issues that Birgivī criticizes is that science is viewed as unnecessary, gathering the essentials of the esoteric meanings of texts instead of their apparent daily meanings, relationships such as true knowledge can be obtained through discovery, inspiration and dreams, and religious rituals are performed with chanting, dhikr, dance and devr. This notification reveals Birgivī’s fundamental criticisms of the formations in question. Document analysis method was used in the research, and the findings are tried to be conveyed by demonstration method
Today, Norway is undoubtedly one of the countries that is gaining importance in Western Europe in terms of Islamic studies. Especially in recent times, there has been a significant increase in academic studies on Islam and Muslims. Academic studies in this direction started in the 1980s and continued until today, with a significant increase in the 1990s. The significant increase in the Muslim population and their gaining an active position in society in a short time played an important role in Islam and Muslims becoming the focus of attention of academics in Norway. Because since the 1990s, Muslims have improved their economic situation and started to have a say in politics, economy and education and to establish various organizations of their own. This situation caused Islam to begin to be seen in the public sphere, which attracted the attention of the academic community. The main research topics about Islam and Muslims are the religion-state relationship, the application of Islamic law, the place and importance of mosques and imams in society, Islam-religious pluralism-interfaith dialogue, Islam and tolerance, Muslims-immigration-integration, Islam and politics, Islam- Topics such as Muslims-violence-terrorism come up. Carry out studies on such issues in Norway. The leading academicians in Norway are Kari Vokt, Oddbjørn Leirvik, Christine M. Jacobsen, Anne Hege Grung and Cora Alexa Døving. As it is known, bibliographic reviews for literature review are of great importance in terms of providing information about the past and present studies of any field or subject and in this sense, shedding light on new research to be conducted in the future. Based on this theoretical basis, in this paper, scientific studies such as master's degrees, doctorates, articles, proceedings and books about Islam and Muslims in Norway between 1982 and 2023, by academics working on Muslim societies in Europe in general and Norway in particular, are identified and analyzed according to their subjects. It is aimed to be classified and made available for their use.
Almighty Allah has sent many prophets to people throughout history. After fulfilling their mission of conveying the message, these prophets, like all humans, migrated to the afterlife in accordance with the belief that "every living thing will taste death" (al-Anbiyâ 21/35). In this context, Prophet Muhammad was sent as a prophet to the Israelites. Like other prophets before him, Jesus was denied, ostracized, killed, etc. while fulfilling his mission of conveying the message. has encountered various difficulties and challenges. In the face of this situation, Almighty Allah, Hz. In order to support Jesus and prove his prophethood, his birth without a father, his speaking in the cradle, his resurrection of the dead, his healing of the leper, etc. He performed various miracles. However, these miracles were different from those of other prophets. Moreover, it is clearly stated in the verses that Jesus was not crucified by the Jews. However, no detailed information was given about his fate and death. This made his fate different, just like his miracles. Due to this difference, the fate of Jesus has been one of the polemic issues that have been discussed between Muslims and Christians for centuries. Muslim scholars who rejected Christians criticized Christians' beliefs regarding the outcome of Jesus, such as his death, resurrection and descent. Imam Mâtürîdî (d. 333/944), one of the early theological scholars, also stated that Christians believe that Hz. He criticized the beliefs surrounding the fate of Jesus based on the Quran. In this paper, prepared by taking this theoretical basis into consideration, it is aimed to identify Maturidi's criticisms of Christian beliefs on the subject.
Muslims' interest in other religions is mentioned in the Quran (Baqara 2/62; Nahl 16/123; al-Hajj 22/17) or Hz. The Hanifism known during the time of the Prophet was limited to religions such as Judaism, Christianity, Sabiism and Zoroastrianism. However, although there were other beliefs besides the religions in question at the time when Islam emerged, most of them are not mentioned in the verses. Because it is understood that the Quran points to the religions in the Hejaz region that the Arabs knew. Hz. With the expansion of Islamic conquests after Muhammad, Muslims came into contact with different religious and philosophical movements such as Buddhism (Sumeniyye), Manichaeism and Hinduism, which are not mentioned in the Quran, and they tried to examine these religions in order to defend the religion of Islam and wrote refutations against them. However, in general terms, especially theological scholars do not include all thoughts in their discussions, on the contrary, they take into account the beliefs of opposing religions. While doing this, instead of providing information about the history of the ideas in question, they deal with their theological claims and try to determine the position of their own beliefs vis-à-vis them. Therefore, although important information is given about Zoroastrianism in Islamic sources, detailed and descriptive information is not given about how it has changed in the historical process in terms of monotheist and dualist understanding of God. Although there is a lot of information about the history and theological claims of various religious and philosophical movements in the works of Fırak and Nihal, written on the history of sects and religions. However, in order to limit the subject in this paper, we will focus on how Zoroastrianism and its sub-sects have changed in the context of belief in God from past to present. In this context, the information provided by the authors Fırak and Nihal on the subject will be evaluated by taking into account contemporary research, and it will be tried to reveal how reliable this information is.
Non-Islamic religions have constantly occupied Muslims since the emergence of Islam. One of the most important reasons for this is that they met members of different religions with the expansion of Islamic conquests, and the other is that some of them are mentioned in the Quran and their beliefs, which are contrary to the Islamic faith, are criticized. As a matter of fact, in many verses, information about various religions is given and their mistakes in their beliefs are pointed out and criticized. This situation led Islamic scholars to examine various religions. For this reason, while scholars confronted various religious, theological and philosophical movements in the geography where the religion of Islam spread, they both fought against beliefs that were contrary to monotheism and damaged it, and wrote works of rejection to respond to their objections to Islam. One of the theologians who criticized views, beliefs and thoughts contrary to Islam was Imam Maturidi (d. 333/944). Mâturîdî criticized the Jews in many aspects, especially their concept of god, prophethood and afterlife beliefs. Another issue on which Maturidi criticizes the Jews is their understanding of being chosen. As a matter of fact, the Jews, Hz. They believe that, as a tribe descended from Abraham, Isaac and Jacob, they were chosen by God and that the Torah was sent only to them, and that they are a community chosen to serve with the awareness of this selection. They base this belief on the covenant God made with the Ishmaelites. In this study, we tried to identify Maturidi's basic criticisms of the Jews' superior race and election beliefs.
Today’s people are face to face with Covid-19, one of the biggest epidemics in history, which has been on the agenda of the world since December 2019. The Covid-19 pandemic, which has affected the whole world, has shown its effects not only in trade, economy, education, health, politics and socio-cultural life, but also in religious life and religious institutions. As a matter of fact, Jews, Christians, Muslims, Buddhists, Hindus, etc. living in different parts of the world, both through our own observations and through the press and media. We witness that members of various religions are affected by this process. One of the most striking issues about how religions and religious people are affected by this process has been people’s approaches to religion. Because the epidemic has had some positive or negative reflections and effects on people’s belief worlds. In this respect, it is possible to read this process as a test of religious belief in terms of showing people’s relationship with God and their view of religion. Because in such times when disasters occur, people can move to a more precise and sharp point in terms of belief. This situation can be understood from the experiences lived in the face of disasters that took place in the distant and recent history. Because, as in the past, human beings are trying to find the reason and understand the wisdom of events that negatively affect human life, such as epidemics such as viruses and similar disasters. Because people, who feel psychologically helpless and helpless due to such disasters, want to return to their normal life as soon as possible as a requirement of their nature and seek a solution and way out for this. In this process, while some of the people prefer to look for the solution in religious values, others may prefer to reject religion and seek it in different ways. On the other hand, the epidemic process has also led to religious and philosophical discussions that are closely related to members of different faiths such as Jews and Christians, especially Muslims. It is possible to say that “religion-science conflict” is one of the most important discussion topics regarding religions. This ancient discussion, which was carried out around the science of religion, was carried out around the relationship between religion and science in general and Islam-science in particular. As a matter of fact, with the effect of the process experienced today, we are witnessing that interpretations of the virus epidemic and the struggle to be carried out against the epidemic are made that emphasize the conflict between religion and science, reject religious references and accept science as the absolute determinant of truth. Recent developments in science have also been effective in bringing the religion-science conflict, which has been discussed for a long time, to the agenda again with discourses such as “science will replace religion, the new religion will be science”. In fact, some theories have been put forward such that “thanks to the developments in science, diseases will come to an end and man will attain immortality and become God”. However, religion and science differ from each other in terms of their sources, the way they are verified, and their purpose and functions. God, which is not within the scope of science due to its religious structure, is a law imposed by God, which not only regulates the relations between man and nature, but also explains the metaphysical realm where reason is inadequate. In this context, within the framework of the religion-science debate, which has come to the fore again with Covid-19, the main subject of our research is whether religion and science are in a positive or negative relationship with each other. In addition to this, in the communiqué, a general evaluation will be made by pointing out the wrong/erroneous evaluations and comments on the relationship between Islam and science, especially on the subject.
Bu tebliğde yukarıda teorik zeminden hareketle Mevlânâ’nın konuya dair görüşleri Mesnevî, Divân-ı Kebîr, Mektûbât, Fîhi Mâ Fîh gibi temel eserlerinden istifade edilerek ele alınıp incelenecek, tespit edilen sonuçlar, betimleme (deskriptif) metoduyla objektif bir şekilde aktarılmaya çalışılacaktır.
ABSTRACT
In difficult times, when people are exposed to various troubles and calamities such as illness, flood, fire, accident, sickness and death in different periods of their lives, they feel the need to perceive, make sense of and explain all these experiences due to their nature. These explanations and interpretations or attitudes towards negative events may differ from person to person. For example, in difficult times when troubles and calamities are experienced, some may face the events with patience, fortitude, prayer and trust and adopt an optimistic (positive-optimist) attitude, while others may enter a religious and psychological crisis of meaning and rebel and display a pessimistic (negative-pessimistic) attitude. Mawlānā Jalāl al-Dīn Rūmī (d. 672/1273), who has a distinguished position in the history of Islamic thought with his copyrighted works and ideas, also included this subject in his works and explained his views on the subject in different contexts. In this context, Mawlānā pointed out that this world is a place of testing and as a result of this, people will be exposed to various troubles and calamities throughout their lives, and said that such events are an inseparable part of life, that people experience a crisis of meaning and react differently in such difficult situations. According to him, people who are exposed to calamities exhibit either an optimistic or a pessimistic attitude in making sense of their experiences. The same is true for the religious point of view. Because, during a calamity, one group of people chooses the way of rebelling and denying Allah, while the other group chooses to turn to Him and surrender. This determination of Mawlānā is very important. Because in difficult situations where disasters and calamities are experienced, religion and spirituality can have a negative or positive reflection on people. In other words, the feeling of helplessness and helplessness felt at such times may lead some to religious behavior, while others may react to religious indifference or turn away from religion to rebellion against God or even to deny Him. The famous psychologist Kenneth Pargament, who defines religion as “the search for meaning displayed in the field of the sacred”, also states that individuals who experience difficult times try to confront problems with two positive reflexes and one negative reflex, in the way of preserving meaning and transforming meaning.
In this paper, based on the theoretical ground above, Mawlānā’s views on the subject will be discussed and analyzed by making use of his basic works such as Masnavi, Dīwān-e Kabīr, Maktubat, Fihi Ma Fihi, and the results will be tried to be conveyed objectively with the descriptive method.
Undoubtedly, one of the most important turning points in human life is marriage. One of the main purposes of marriage is that the spouses want to live a happy and peaceful life together under one roof. The realization of this wish only depends on the spouses fulfilling their duties and responsibilities towards each other. In this regard, the failure of one or both spouses to comply with the marriage law may cause unpleasant situations such as conflict, conflict, incompatibility and incompatibility within the family.
In such cases, the vast majority of married couples seek to end their marriage instead of solving their problems. Our thinker, Abū Manṣūr al-Māturīdī (d. 333/944) accepts the emergence of such problems between spouses as a reality and makes various recommendations to spouses in his work Ta’wilat al-Qur’an in different contexts when appropriate. According to him, what is essential in marriage is mutual love, respect, understanding, compassion, mercy and self-sacrifice, etc. their virtuous behavior. Because the continuation of the marriage in a healthy and happy way from the beginning is only possible if the spouses display behaviors based on love, respect, understanding and compassion towards each other and stay away from oppressive and authoritarian attitudes.
In this sense, in order to establish a healthy communication and dialogue between spouses, they should forgive some mistakes and faults committed in the family, give advice to each other with gentle and soft words, and behave tolerantly and forgivingly. In particular, the man, who is the head of the family, should use his authority, power and power over his wife and children in the form of forgiveness and tolerance, and should avoid domestic violence. Accordingly, it can be said that; In the event of a conflict or disagreement between spouses, they should avoid attitudes and behaviors such as quarrels and quarrels that will damage the marriage bond, cause the loss of love and compassion, and resort to remedies that will ensure friendship and affection. They should not make a hasty decision on this matter and end their marriage, act with the teen for the continuation of the family home, and try to resolve the conflicts and disagreements between them by mutual sacrifice and in the privacy of the family with consent and understanding. They should not look for a solution in divorce by acting impulsively on this matter, on the contrary, they should consider it as the last option.
If all efforts result in negative results and if a reason that makes the divorce necessary and justified occurs, then the husband and wife may prefer divorce as a legal option and opportunity that will save them from this troubled and uneasy situation. Their divorce should be accepted as a natural process just like marriage. According to Māturīdī, Islam also offers some solution suggestions, measures and methods to the spouses for the continuation of the family nest before they decide to divorce. He states that most of the responsibility for the fulfillment of these belongs to the man who is the head of the family and the woman is in the managerial position. Māturīdī stated that some measures and precautions were taken in the Qur’an in order to resolve disputes within the family and to prevent divorce. He tries to determine it based on the verse. In this paper, it will be tried to determine how Māturīdī understands and interprets the aforementioned verse and what his basic views are on the subject.
Bu tebliğde yukarıdaki teorik zemin dikkate alınarak günümüzde de güncelliğini koruyan tartışmalı konulardan biri olan çok eşlilik (Taaddüd-i Ezvâc) meselesine dair Mâtürîdî’nin genel yaklaşımı kendi eserlerinden hareketle tespit edilmeye çalışılacaktır.
The religion of Islam gives great importance to family and marriage life, as it helps people to reach real happiness in the hereafter and forms the basis and core of society, and encourages people to get married and start a family. In this sense, it encourages Muslims to multiply their generations on the condition that they marry legitimately. In addition, it prohibits all kinds of illegitimate relationships such as adultery, prostitution, and chastity that will shake the foundation of the family institution and cause the generation to deteriorate, and attaches great importance to the protection and healthy continuation of the family by putting sanctions on it. Because the establishment of the family on solid foundations and its healthy continuation is only possible with a legitimate marriage. The union of men and women in an illegal way (without marriage) cannot be described as a family. For this reason, such relationships are prohibited with heavy sanctions in the Qur’an, and marriage in a legitimate way is encouraged instead. As it is known, in the Qur’an, people are mainly encouraged to monogamy (al-Nisāʾ4/3, 129) but it does not prohibit polygamy, and a man is allowed to marry up to four women under the same marriage (al-Nisāʾ4/3). There is no verse that prohibits polygamy, except that the number of polygamy is limited to four. For this reason, it is permissible for a man to marry more than one woman up to four times, and it is forbidden for a man to marry more than four wives by most of the Islamic scholars. However, this permission given to men in the Qur’an is conditional on ensuring justice among their wives, and it is pointed out that if they fear and worry about committing injustice, they should be content with a woman (al-Nisāʾ4/129). Accordingly, if a man marries more than one woman, it is understood that there are some conditions that must be observed and fulfilled among his wives. One of them is the observance of justice among women. However, scholars have disagreed on what is meant by justice.
Our author, Abū Manṣūr al-Māturīdī (d. 333/944) also gives place to this controversial issue in the context of the relevant verses, conveys the views of the commentators on the subject and presents his own opinion by making evaluations from various perspectives. It also touches on the issue of Muhammad’s polygamy, and tries to answer it by including the claims and criticisms of the Jews, in particular.
In this paper, considering the above theoretical ground, -Māturīdī’s general approach to the issue of polygamy, which is one of the controversial issues that is still up to date, will be tried to be determined based on his own works.
According to Abū Manṣūr al-Māturīdī (d. 333/944), the institution of family and marriage has a history as old as the history of humanity, and the first example is represented by the family founded by Adam, who is considered the ancestor of the son of Adam, and his wife Eve. Almighty God first created Adam, then created Eve to be his wife from Adam’s own kind in order to reproduce their offspring. Therefore, all humanity is descended from this family, that is, from Adam and his wife, Eve. The lineage of humanity from this first family has continued to the present day with the next generation from Noah and then from Abraham. In this respect, it is the fact that the continuation of the human race and the preservation of the lineage is possible thanks to this institution, by raising healthy generations at the beginning of the issues that make the family institution important for us. Another point that makes the family institution important is that the family helps the person to reach happiness both in this world and in the hereafter. In this sense, the family encouraged by Islam expresses a meaning and value beyond a situation where the physical beauties of men and women come together or the sexual need is satisfied. This means that the family helps the person in both worldly and otherworldly matters and brings him real happiness. In addition to these, the fact that the family is the place of primary education where the religious, moral, spiritual and national values of the society in which one lives are taught to children, as well as the first learning of the religious and moral principles and rules that will enable people to reach eternal happiness, shows how important this institution is. However, there are certain conditions that must be met in order for the family institution to fulfill these functions and functions for individual and social life and to achieve the desired goals in establishing a family. At the forefront of these is the establishment of the family on the basis of a legitimate marriage (marriage contract). In this respect, Māturīdī states in his works that establishing a family in a legitimate way (marriage contract) is a must for the continuation and reproduction of the generation, as well as the protection, soundness and continuation of the family home, that young and single people should be married when the time comes, and that the society should help them financially and morally in this regard strongly indicates. Because, according to Māturīdī, adultery, prostitution, unchastity, etc. The most important protective measure to be taken in order to prevent all kinds of illegitimate relationships is to encourage people to marry legitimately and to help them establish a family.
In this paper, considering the above theoretical ground, Māturīdī’s basic views on the institution of marriage, which she accepted as the first condition of being a family, and the importance of marriage contract in marriage will be tried to be determined.
According to Islam, it is important for a Muslim family to organize the relations between family members, the distribution of duties and powers well, to share their mutual rights and responsibilities in a fair and balanced way, and to fulfill their duties and responsibilities in this regard, for the order, happiness and continuation of the family hearth. is important. Because, just as the existence of the state and societies depends on the existence of a certain discipline and order, and for the continuation of this, the division of labor is fairly distributed according to the abilities, merits and qualifications of the individuals, in the same way, the order and continuation of the family institution is the distribution of duties and division of labor among the family members. It also depends on the fact that they are shared fairly and that these are fulfilled by each individual responsibly. These duties and obligations within the family may vary according to time, ground, socio-cultural values and economic conditions. However, in almost all cultures and civilizations -especially in patriarchal societies- the man’s foreign affairs of the family, such as ensuring the livelihood of the family members and meeting their basic needs; It is generally accepted that women are responsible for domestic affairs such as house cleaning, cooking and child care. The main reason for this difference is that men and women have different structures, abilities and abilities in terms of their creation (psychological, physiological and biological). Therefore, the authority, duties and responsibilities within the family are distributed in the Qur’an in a way that is compatible with the creation of men and women (al-Baqara 2/228, al-Nisāʾ 4/32 and 34). Therefore, these differences should be taken into account in the conduct and management of family affairs, and justice and balance should be observed, not equality, in the distribution of powers and duties and sharing responsibilities between spouses.
Abū Manṣūr al-Māturīdī to share the duties and responsibilities in the family fairly among the family members according to their abilities and abilities, in order to ensure order and stability in the family and to conduct family relations in a harmonious, regular and healthy manner. In this context, within the framework of the relevant verses in the work of Ta’wilat al-Qur’an, the basic elements of the family, equality between men and women, division of duties within the family, who has the authority in the administration and management of the family (head of the family), the obedience of the woman to her husband (kawam-obedience relationship) etc. It deals with various issues in detail. In this paper, considering the above theoretical ground, Māturīdī’s basic approaches to the aforementioned issues will be tried to be determined based on his own works.
In Islamic theology, the source, causes and wisdom of troubles and calamities and the suffering, pain and suffering due to them are discussed in the context of responsible beings and non-chargeable beings. We can express the pain, pain and suffering as a test, lesson, atonement for sins, etc., which we can express as evil in general. Based on the thesis that it has various wisdoms, the view that it does not conflict with divine justice, wisdom and mercy has been adopted. Mu‘tazilite scholars have generally dealt with this issue in the context of Allah’s actions, ta’dil and taqwir, and salah and Aslah. In general, the Mu‘tazila approached the subject within the framework of the principle of justice, which is one of their five basic principles (Usûl-i Hamse). The Mu‘tazila identify Allah with absolute goodness, stating that it means accepting that Allah is just and omnipotent, that he will never do evil, and that all his actions are good, valuable and wise. As a matter of fact, most of the Mu‘tazilite scholars argued that there is wisdom and cause in all of Allah’s actions and actions, that He will not do anything without wisdom and cause, that He created beings based on a reason and wisdom, therefore all his actions are good, valuable and wise.
They evaluated the scourges and calamities they were exposed to in two parts, one of divine and the other of human origin, in terms of their source. They said that calamities of divine origin should be interpreted as good and beautiful in accordance with divine wisdom. Because, according to them, some of these misfortunes take place for taking lessons and lessons, some for the forgiveness of sins, some for testing, and some for cleansing the souls and raising spiritual degrees. As for human-induced troubles and calamities; According to the Mu‘tazila, people face such misfortunes as a result and punishment of their own free will and conscious choice, because they are responsible for them.
In this paper, considering the above theoretical ground, the approaches of Mu‘tazilite scholars to the subject, who try to explain the calamities and the pain, suffering and suffering due to them, within their theological systems, will be tried to be determined in general terms.
Bu tebliğde yukarıdaki teorik zemin dikkate alınarak Osmanlı Devleti’nin yetiştirdiği Hanefî-Mâtürîdî bilginlerden biri olan İmam Birgivî’nin konuya dair görüşleri tespit edilmeye çalışılacaktır. Birgivî, eserlerinde tekfir konusuna geniş yer ayırmış, konuyu iman-bid‘at-küfür ilişkisi, küfrü gerektiren söz ve davranışlar bağlamında ele almıştır. Birgivî, Sünnî İslam anlayışına uymayan birtakım inanç ve tutumları küfür olarak değerlendirmiş, bazı mezhep ve tarikat mensuplarını görüşleri ve sergiledikleri tutumları sebebiyle tekfir etmiştir.
In Islamic thought the question of which beliefs, thoughts, attitudes and behaviors remove a person from the circle of faith has been a matter that has been debated since the first century of the hijri to the present day. As a matter of fact, this situation clearly manifested itself in the religious and political disputes and conflicts of the first period, which were the source of the emergence of political and Islamic sects. The question of takfir, which means determining the boundary between faith and blasphemy, was initially considered around the question of whether the believer who committed the great sin came out of religion. But after the formation of Islamic sects, it took on a different dimension; members of the sect turned to takfir their opponents on almost every issue considered in the context of the description of faith, the elements that constitute faith, the relationship between faith and deeds. The views and opinions of various people or groups in the history of Islam because takfir for the first time to foreign affairs launched by the followers of different Islamic sects after the emergence of mutually takfir it has become common to different sects.
In this communique, taking into account the above theoretical background, Imam Birgivī, one of the Ḥanafī-Māturīdī scholars raised by the Ottoman State, will try to determine his views on this issue. Birgivī has devoted a wide space to the subject of takfir in his works and has addressed the subject in the context of the relationship between faith-bid‘ah blasphemy, words and behaviors that require blasphemy. Birgivī considered a number of beliefs and attitudes that do not conform to the Sunnī understanding of Islam to be blasphemous, and took some sect and sect members because of their views and attitudes