Sühreverdî el-Maktûl'ün üç risalesinin tahkikli Arapça metinle birlikte Litera Yayıncılık... more Sühreverdî el-Maktûl'ün üç risalesinin tahkikli Arapça metinle birlikte Litera Yayıncılık tarafından Türkçeye çevirisi. [Çeviri kurulu: Ahmet Kamil Cihan, Salih Yalın, Arsan Taher, Hatice Göktaş] Translation of the three treatises of Suhrawardi al-Maktul into Turkish by Litera Publishing with the critical edition Arabic text. Treatises are The Shapes of Glory (Hayākil al-Nūr), The Word of Sufism (Kalimah at-Tasawwuf), The Treatise of Bastion (Risalah al-Abraj) [Translation board: Ahmet Kamil Cihan, Salih Yalın, Arsan Taher, Hatice Göktaş]
Cuveyni, mensup oldugu Es’ari gelenege bagli olarak ders vermis, ogrenci yetistirmis ve eser yazm... more Cuveyni, mensup oldugu Es’ari gelenege bagli olarak ders vermis, ogrenci yetistirmis ve eser yazmistir. Ona gore seyler, kendi tabiatlari acisindan degerden yoksun oldugu icin ahlaki iyi ve kotunun (husun ve kubh) bilinmesinde seriata gerek vardir. Zira bir eylem ne kendinden ne de tasidigi bir vasiftan dolayi iyi veya kotudur. Dolayisiyla ahlaki iyi, failinin seriat tarafindan ovuldugu eylemdir. Şoyle ki ayni eylem, eylem olmasi itibariyle bir cocuk tarafindan islendiginde kotu olmazken yetiskin biri tarafindan islendiginde kotu olmaktadir. Eger kotuluk bizzat eylemin veya onun vasfi olsaydi her iki durumda da kotu olurdu. Dolayisiyla ahlaki iyi ve kotunun belirlenmesi, eylemlerin kendisine donuk degil, bilakis insandan bagimsiz bir yetkeye, yani ilahi iradeye tabidir. Ayrica, ahlaki iyi ve kotunun bir kisminin bilinmesi, Mutezile’nin iddia ettigi gibi, zaruri ve apacik olamaz. Cunku zaruri ve apacik olan bir seyde tartisma soz konusu olmaz. Oysa zarurilik ve apaciklik hususu iki t...
DOI dx.doi.org/10.12658/Nazariyat.2.4.M0022 Abstract: Muhammad Amīn al-Shirwānī was a seventeenth... more DOI dx.doi.org/10.12658/Nazariyat.2.4.M0022 Abstract: Muhammad Amīn al-Shirwānī was a seventeenth-century Ottoman thinker known for his works in the rational and traditional sciences. In this article, his treatise on the corporeal afterlife (ma‘ād al-jismānī) was analyzed, translated, and edited. The text conveyed the claim that several aspects concerning the states of the afterlife (e.g., the resurrection, the intermediate realm, heaven, and hell) could be elucidated by setting out of the world of imagination (mundus imaginalis). The mainstays of his argument were the expositions of the Illuminationists and Ibn ‘Arabī concerning the world of images. On this matter, he focused upon the world of images provided by the Qur’anic verses. By the end of the treatise, four concepts (viz,. spirit, soul, heart, and intellect) borrowed from alGhazālī’s Ihyā’ ‘ulūm al-dīn, and the matters of the heart, were explicated with respect to the human reality.
Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences), 2016
Muhammad Amīn al-Shirwānī was a seventeenth-century Ottoman thinker known for his works in the r... more Muhammad Amīn al-Shirwānī was a seventeenth-century Ottoman thinker known for his works in the rational and traditional sciences. In this article, his treatise on the corporeal afterlife (ma'ād al-jismānī) was analyzed, translated, and edited. The text conveyed the claim that several aspects concerning the states of the afterlife (e.g., the resurrection, the intermediate realm, heaven, and hell) could be elucidated by setting out of the world of imagination (mundus imaginalis). The mainstays of his argument were the expositions of the Illuminationists and Ibn 'Arabī concerning the world of images. On this matter, he focused upon the world of images provided by the Qur'anic verses. By the end of the treatise, four concepts (viz,. spirit, soul, heart, and intellect) borrowed from al-Ghazālī's Ihyā' 'ulūm al-dīn, and the matters of the heart, were explicated with respect to the human reality.
The Journal of Academic Social Science Studies, 2013
Mohammed Amin Shirwani was a thinker specialized in rational sciences and religious sciences in h... more Mohammed Amin Shirwani was a thinker specialized in rational sciences and religious sciences in his time. He wrote a book called al-Fawaid al-Haqaniyya in Arabic concerning definitions of sciences and their issues in seventeenth century. A manuscript which strongly predicted to be author's copy was registered in the library. Shirwani wrote al-Fawaid al-Haqaniyya for students to benefit and for his friends to be souvenirs, and presented it to Ottoman Sultan I Ahmed. Shirwani had planned a project concerning sciences in Shirwan but he was obligated to migrate due to the Safavids to conquer Shirwan. After settling in İstanbul he completed his project in there. Since the name of Ahmet correspondes to fifty-three in abjad calculation he mentioned fifty-three disciplines in his work, and composed his work in the order of Sultan's army. He mentioned definitions of sciences, analysis of knowledge and classification of sciences in introduction. In the first (heart) chapter, he studied ten of religious sciences. In the second (right) chapter, he studied twelve of Arabic literary/sciences. In the third (left) chapter, he studied thirty-one of rational or philosophical sciences. In the last (foot) chapter, he studied qualifications of kings need to acquire. Important issues and their justifications in every science were discussed in that book. al-Fawaidu'l-Haqaniyya was considered to be useful for researchers on the field of theology, Arabic literature, and history of Islamic thought and sciences. In addition, while
Mehmed Emin es-Şirvâni, akli ve nakli ilimlere dair eserleriyle taninan on yedinci yuzyil Osmanli... more Mehmed Emin es-Şirvâni, akli ve nakli ilimlere dair eserleriyle taninan on yedinci yuzyil Osmanli dusunurudur. Bu yazida, Şirvâni’nin cismâni meâdle ilgili bir risalesi tahlil, tercume ve tahkik edildi. Yazinin iceriginden Şirvâni’nin misal âleminden hareketle ahiret ahvali olarak adlandirilan mahser, berzah, Cennet, Cehennem vb. bircok hususun aydinlanabilecegi iddiasi ortaya cikmaktadir. Israki ve Ibn Arabi geleneginin misal âlemiyle ilgili aciklamalari, Şirvâni’nin temel dayanaklaridir. O bu hususu ayetleri de sahit gostermek suretiyle israrci bir sekilde misal âlemine yogunlasmaktadir. Risalenin sonunda insanin hakikatiyle ilgili olarak, Gazzâli’nin Ihyâu ulumi’d-din adli eserinden alinmis olan ruh, nefs, kalp ve akildan olusan dort terim ve kalple ilgili konular aciklanmaktadir.
İbnu’l-Arabi divides the religion into two parts in Fusus al-Hikam: the religion with Allah, and ... more İbnu’l-Arabi divides the religion into two parts in Fusus al-Hikam: the religion with Allah, and the religion with people, which Allah considers validity. The religion with Allah consists of Sharia and the law (al namus). The religion with people is the wise rules that people invented in order to seek the pleasure of Allah. This is explained by the verse from Hadid, 57/27 in Quran. For example, monasticism is not something which any prophet brought from Allah through the revelation. The puplic interest and wisdom that existed in the religion with people is appropriate for what is in the divine religion. Allah will give rewards to those who believe that they will achieve the approval of Allah through the monasticism. Commentators also agree with this idea, but some say that the religion with people is only valid for the period between two prophets as well as some include into religion with people sufi’s practise such as like little talk, little sleep, etc. According to the next group, this is appropriate to the sharia for purpose. For this reason it is not islamic innovation (bid’ah), but it is a nice way. We believe that the thought of “religion with people” is important. Today, most of the rules set for the good and interest of people are largely similar to the purpose of the sharia. On the other hand, it contributes to the enrichment of religious life.
Sühreverdî el-Maktûl'ün üç risalesinin tahkikli Arapça metinle birlikte Litera Yayıncılık... more Sühreverdî el-Maktûl'ün üç risalesinin tahkikli Arapça metinle birlikte Litera Yayıncılık tarafından Türkçeye çevirisi. [Çeviri kurulu: Ahmet Kamil Cihan, Salih Yalın, Arsan Taher, Hatice Göktaş] Translation of the three treatises of Suhrawardi al-Maktul into Turkish by Litera Publishing with the critical edition Arabic text. Treatises are The Shapes of Glory (Hayākil al-Nūr), The Word of Sufism (Kalimah at-Tasawwuf), The Treatise of Bastion (Risalah al-Abraj) [Translation board: Ahmet Kamil Cihan, Salih Yalın, Arsan Taher, Hatice Göktaş]
Cuveyni, mensup oldugu Es’ari gelenege bagli olarak ders vermis, ogrenci yetistirmis ve eser yazm... more Cuveyni, mensup oldugu Es’ari gelenege bagli olarak ders vermis, ogrenci yetistirmis ve eser yazmistir. Ona gore seyler, kendi tabiatlari acisindan degerden yoksun oldugu icin ahlaki iyi ve kotunun (husun ve kubh) bilinmesinde seriata gerek vardir. Zira bir eylem ne kendinden ne de tasidigi bir vasiftan dolayi iyi veya kotudur. Dolayisiyla ahlaki iyi, failinin seriat tarafindan ovuldugu eylemdir. Şoyle ki ayni eylem, eylem olmasi itibariyle bir cocuk tarafindan islendiginde kotu olmazken yetiskin biri tarafindan islendiginde kotu olmaktadir. Eger kotuluk bizzat eylemin veya onun vasfi olsaydi her iki durumda da kotu olurdu. Dolayisiyla ahlaki iyi ve kotunun belirlenmesi, eylemlerin kendisine donuk degil, bilakis insandan bagimsiz bir yetkeye, yani ilahi iradeye tabidir. Ayrica, ahlaki iyi ve kotunun bir kisminin bilinmesi, Mutezile’nin iddia ettigi gibi, zaruri ve apacik olamaz. Cunku zaruri ve apacik olan bir seyde tartisma soz konusu olmaz. Oysa zarurilik ve apaciklik hususu iki t...
DOI dx.doi.org/10.12658/Nazariyat.2.4.M0022 Abstract: Muhammad Amīn al-Shirwānī was a seventeenth... more DOI dx.doi.org/10.12658/Nazariyat.2.4.M0022 Abstract: Muhammad Amīn al-Shirwānī was a seventeenth-century Ottoman thinker known for his works in the rational and traditional sciences. In this article, his treatise on the corporeal afterlife (ma‘ād al-jismānī) was analyzed, translated, and edited. The text conveyed the claim that several aspects concerning the states of the afterlife (e.g., the resurrection, the intermediate realm, heaven, and hell) could be elucidated by setting out of the world of imagination (mundus imaginalis). The mainstays of his argument were the expositions of the Illuminationists and Ibn ‘Arabī concerning the world of images. On this matter, he focused upon the world of images provided by the Qur’anic verses. By the end of the treatise, four concepts (viz,. spirit, soul, heart, and intellect) borrowed from alGhazālī’s Ihyā’ ‘ulūm al-dīn, and the matters of the heart, were explicated with respect to the human reality.
Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences), 2016
Muhammad Amīn al-Shirwānī was a seventeenth-century Ottoman thinker known for his works in the r... more Muhammad Amīn al-Shirwānī was a seventeenth-century Ottoman thinker known for his works in the rational and traditional sciences. In this article, his treatise on the corporeal afterlife (ma'ād al-jismānī) was analyzed, translated, and edited. The text conveyed the claim that several aspects concerning the states of the afterlife (e.g., the resurrection, the intermediate realm, heaven, and hell) could be elucidated by setting out of the world of imagination (mundus imaginalis). The mainstays of his argument were the expositions of the Illuminationists and Ibn 'Arabī concerning the world of images. On this matter, he focused upon the world of images provided by the Qur'anic verses. By the end of the treatise, four concepts (viz,. spirit, soul, heart, and intellect) borrowed from al-Ghazālī's Ihyā' 'ulūm al-dīn, and the matters of the heart, were explicated with respect to the human reality.
The Journal of Academic Social Science Studies, 2013
Mohammed Amin Shirwani was a thinker specialized in rational sciences and religious sciences in h... more Mohammed Amin Shirwani was a thinker specialized in rational sciences and religious sciences in his time. He wrote a book called al-Fawaid al-Haqaniyya in Arabic concerning definitions of sciences and their issues in seventeenth century. A manuscript which strongly predicted to be author's copy was registered in the library. Shirwani wrote al-Fawaid al-Haqaniyya for students to benefit and for his friends to be souvenirs, and presented it to Ottoman Sultan I Ahmed. Shirwani had planned a project concerning sciences in Shirwan but he was obligated to migrate due to the Safavids to conquer Shirwan. After settling in İstanbul he completed his project in there. Since the name of Ahmet correspondes to fifty-three in abjad calculation he mentioned fifty-three disciplines in his work, and composed his work in the order of Sultan's army. He mentioned definitions of sciences, analysis of knowledge and classification of sciences in introduction. In the first (heart) chapter, he studied ten of religious sciences. In the second (right) chapter, he studied twelve of Arabic literary/sciences. In the third (left) chapter, he studied thirty-one of rational or philosophical sciences. In the last (foot) chapter, he studied qualifications of kings need to acquire. Important issues and their justifications in every science were discussed in that book. al-Fawaidu'l-Haqaniyya was considered to be useful for researchers on the field of theology, Arabic literature, and history of Islamic thought and sciences. In addition, while
Mehmed Emin es-Şirvâni, akli ve nakli ilimlere dair eserleriyle taninan on yedinci yuzyil Osmanli... more Mehmed Emin es-Şirvâni, akli ve nakli ilimlere dair eserleriyle taninan on yedinci yuzyil Osmanli dusunurudur. Bu yazida, Şirvâni’nin cismâni meâdle ilgili bir risalesi tahlil, tercume ve tahkik edildi. Yazinin iceriginden Şirvâni’nin misal âleminden hareketle ahiret ahvali olarak adlandirilan mahser, berzah, Cennet, Cehennem vb. bircok hususun aydinlanabilecegi iddiasi ortaya cikmaktadir. Israki ve Ibn Arabi geleneginin misal âlemiyle ilgili aciklamalari, Şirvâni’nin temel dayanaklaridir. O bu hususu ayetleri de sahit gostermek suretiyle israrci bir sekilde misal âlemine yogunlasmaktadir. Risalenin sonunda insanin hakikatiyle ilgili olarak, Gazzâli’nin Ihyâu ulumi’d-din adli eserinden alinmis olan ruh, nefs, kalp ve akildan olusan dort terim ve kalple ilgili konular aciklanmaktadir.
İbnu’l-Arabi divides the religion into two parts in Fusus al-Hikam: the religion with Allah, and ... more İbnu’l-Arabi divides the religion into two parts in Fusus al-Hikam: the religion with Allah, and the religion with people, which Allah considers validity. The religion with Allah consists of Sharia and the law (al namus). The religion with people is the wise rules that people invented in order to seek the pleasure of Allah. This is explained by the verse from Hadid, 57/27 in Quran. For example, monasticism is not something which any prophet brought from Allah through the revelation. The puplic interest and wisdom that existed in the religion with people is appropriate for what is in the divine religion. Allah will give rewards to those who believe that they will achieve the approval of Allah through the monasticism. Commentators also agree with this idea, but some say that the religion with people is only valid for the period between two prophets as well as some include into religion with people sufi’s practise such as like little talk, little sleep, etc. According to the next group, this is appropriate to the sharia for purpose. For this reason it is not islamic innovation (bid’ah), but it is a nice way. We believe that the thought of “religion with people” is important. Today, most of the rules set for the good and interest of people are largely similar to the purpose of the sharia. On the other hand, it contributes to the enrichment of religious life.
Uploads
Papers by ahmet cihan
Allah considers validity. The religion with Allah consists of Sharia and the law (al namus). The religion with people is the wise rules
that people invented in order to seek the pleasure of Allah. This is explained by the verse from Hadid, 57/27 in Quran. For example,
monasticism is not something which any prophet brought from Allah through the revelation. The puplic interest and wisdom that
existed in the religion with people is appropriate for what is in the divine religion. Allah will give rewards to those who believe
that they will achieve the approval of Allah through the monasticism. Commentators also agree with this idea, but some say that
the religion with people is only valid for the period between two prophets as well as some include into religion with people sufi’s
practise such as like little talk, little sleep, etc. According to the next group, this is appropriate to the sharia for purpose. For this
reason it is not islamic innovation (bid’ah), but it is a nice way. We believe that the thought of “religion with people” is important.
Today, most of the rules set for the good and interest of people are largely similar to the purpose of the sharia. On the other hand,
it contributes to the enrichment of religious life.
Allah considers validity. The religion with Allah consists of Sharia and the law (al namus). The religion with people is the wise rules
that people invented in order to seek the pleasure of Allah. This is explained by the verse from Hadid, 57/27 in Quran. For example,
monasticism is not something which any prophet brought from Allah through the revelation. The puplic interest and wisdom that
existed in the religion with people is appropriate for what is in the divine religion. Allah will give rewards to those who believe
that they will achieve the approval of Allah through the monasticism. Commentators also agree with this idea, but some say that
the religion with people is only valid for the period between two prophets as well as some include into religion with people sufi’s
practise such as like little talk, little sleep, etc. According to the next group, this is appropriate to the sharia for purpose. For this
reason it is not islamic innovation (bid’ah), but it is a nice way. We believe that the thought of “religion with people” is important.
Today, most of the rules set for the good and interest of people are largely similar to the purpose of the sharia. On the other hand,
it contributes to the enrichment of religious life.