Browsing by Author "Izmirli, B"

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    The Interpretation of Tawhid in The Modern Age in The Context of The Possibilities of.ufi Philosophy
    Izmirli, B
    Tawhid means accepting that Allah is one. It, as an ancient tradition has been a doctrine that dates back to the time of human existence. Tawhid is the base of the Islamic Aqidah (creed). The main theme of disciplines such as Aqaid and Kalam is Tawhid. Tawhid is also one of the most important principles of Tasawwuf. For sufis, Tawhid is a testament, it is a promise given to Allah in bazm-i alast (contract between Allah and people). With this promise / contract, they have internalized the balance of this world (dunya) and the hereafter (akhira), the soul and the body, the material and the spirit. Tawhid, as a means of adaptation and harmony, is a guide for today's people as well. The mission of Tawhid is very important in the face of keening on the world, materialism and in the face of some concerns. In today's world where secularization and profanity increase, the individual strives to regain the holistic viewpoint suggested by Tawhid. However, that human literally can not get rid of depression and anxiety. Because the person is not conscious of this doctrine, which allows to look at the universe with a holistic perspective. The notion of Tawhid in sufi philosophy has aimed to increase this awareness. The sufis' interpretation of Tawhid has a guiding characteristic for both their own times and today's individual. Tawhid has a balancing function in the relationship of a human in the modern age with Allah, himself and the universe.
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    An Overview of so Tafsir (Exegesis) Tradition From the Angle of (Bayan)-Concealment
    Izmirli, B
    The issue of how to read and interpret the Qur'an has been the subject of Islamic sciences such as Kalam, Fiqh and Tasawwuf. Each discipline has put forward an interpretation methodology according to its point of view. While interpreting the verses, the Safis who are members of Tasawwuf also produced some methodological concepts for several reasons. They interpreted the Qur'an with the sign (ishara), a method of interpretation suitable for the characteristics of Tasawwuf. The ishara is a secondary method of interpretation compared to tafsir (the Qur'anic exegesis). In this context, the ishari tafsir is the interpretation of the verses by kashf and ilham. It is also the narration of the signs claimed to exist in the verse. However, while the safis wanted to explain their inferences regarding the verses on the one hand, they had to hide them on the other hand. These attitudes led to the paradox of statement-concealment as a problem peculiar to the ishari tafsir. The goal of this study is to evaluate the tradition of safi tafsir / exegesis in terms of this paradox. One of the aims of this study is also to determine the tools that the safis use for some reasons in interpreting the Qur'an and how they conceptualize them. In this perspective, the function of symbolic means such as letter and sign in Tasawwuf has been emphasized. The formation of a number of methods and instruments specific to ishari interpretation and the influence of Ibn al 'Arabi on this method have been discussed. To achive the objectives of this paper, this research article conducted a detailed literature review. As a method, the phenomenological approach and historical methodology have been used in order to present the safis interpretation methodology objectively. The concept analysis method has used in order to exhibit a detailed analysis of some concepts directly related to the subject of the study. There are many studies about ishari tafsir, the method of interpretation of the Qur'an by the safis in Turkey and abroad. These works are mostly of classical -style works based on determining the nature and position of the ishari tafsir or discussing the ishari interpretation style of a safi mufassir. For example, Yasar Kurt's work titled Ni'metullah Nahcivani ve Tasavvufi Tefsiri, Mehmet Okuyan's work named Necmuddin Daye ve Tasavvuli Tefsiri are doctoral theses on this subject. If we need to mention some studies directly related to the subject and the purpose of our article; they are as follows: Among the works written today are Yunus EmreGorcliik's Tarihsel ve Metodolojik AcidanTefsir,Isari Davut Agbal's book titled IbnArabi'de, Tefsir, some communiqu s in the book published by Kuramer under the name of Kur'anni Batini ve Isari Yorumu. Ekrem Demirli's article Kuseyri'den Isari Yorumculuk Hakkinda Bir Degerlendirme is one of the sources of this research. As for the works written in the past; early safism classics, alGhazali's and Ibn al-'Arabi's writings, some boks on the methodology of Qur'anic interpretation written by scholars such as al-Dhahabi and al-Zurkani can be given. The findings and results obtained inthe light of this study are: The safis have named their experiences they wanted to express, as ishara. They have wanted to declare their feelings as a result of the spiritual states they were in while reading or listening to the Qur'an. At the same time, they tried to hide their feelings with the concern of not being understood, not being accepted, being accused or harming those who did not taste the same pleasure. The desire to explain their enthusiastic feelings and experiential knowledge on the one hand and the need to conceal them on the other, seemingly have caused a paradox. Therefore, they have made use of some conceptual tools while interpreting the Qur'an and used a covered language. In this framework, Ibn al -'Arabi and his successors have a different position and style. Ibn al-'Arabi's approach to the Qur'an has been named as theoretical still tafskinstead of ishari sufi tafsir from now on. His main instrument is Mbar / ta'bir as a way of ta'wil. His followers such as Kaslani, Nakhelwani and Brasawi have been influential in the spread and acceptance of the ishari interpretation activities. This article fills the gap in the literature. Because it is a methodological analysis and an evaluation of the terms and methods that ahl al-tasawwuf have produced in order to explain or conceal some of their thoughts about the verses, it will also make a contribution to the ishari tafsir literature. Although the article is presented as a result of a careful and detailed research, there are some missing points in it. For instance, issues regarding the interpretation of the Qur'an by the sufis, which have not been studied or discussed and is open to other researchers' interest. Thus, further studies that will contribute positively to the debates on the legitimacy of the ishari tafsir and its method can be produced.