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Browsing by Publisher "Cumhuriyet University"

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    The value of method of analogical reasoning (qiyass) concerning knowledge and deeds; [Usûlî kiyasin bilgi ve amel değeri]
    (Cumhuriyet University, 2016) Kacir T.
    The value of knowledge and deeds of the methodology of the reasoning defined such as "due to they have a common effective cause ('illa), the provision of principle (asl) is given to the branch (far')" has been the subject of debate from the first period. That is, on the one hand there are some who reject the method of analogical reasoning by saying that although the authority of legislation belongs to Shari'only, this method is to make legislation in the religion and that its value in knowledge is condemned as conjecture by the injunction (nass). They also put forward some arguments as well. However, on the other hand the majority accepts the method of reasoning as an essential and shari (religious) argument. This study will not compare the opinions of those who reject qiyas and that of those who approve it. By means of religious and rational evidences this study will deal with that the method of analogical reasoning is not a rational effort simply, that the knowledge gained by it is not a conjecture criticised by the injunctions, that it is the highest ranking conjecture based on the proof, and that it is sufficient to practice in the field of law. After a general frame is drawn about qiyas, this article has been limited with the place of qiyas in the hierarchy of evidence and its value concerning knowledge and practice. This article wants to clarify the discussions related to the value of knowledge and deeds of the methodology of the reasoning. © 2016, Cumhuriyet Theology Journal.
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    The historical development of an lex: Need, general or particular, is dealt with as to meet necessity; [Bir kaidenin serencami: Hâcet umumi olsun hususi olsun zaruret menzilesine tenzil olunur]
    (Cumhuriyet University, 2016) Kacir T.
    In the fatwas given today related to whether individual or social life, the area of jawaz either has been very wide or very narrow. Those, who feature the behavior making prohibited things lawful, have nearly defined even necessity within the pragmatism on the basis of need and they keep the area in question very wide. On the other hand, those who confine the evidence of maslaha to a methodological principle, have nearly disregarded needs in solving individual and social problems. Whereas, in the fiqh, the needs have been categorized as necessary/daruri, human want/haji and making beautiful/tahsini, and many principles have been constructed for taking stock of them. One of the principles is the lex of "Need/al-Haje, general or particular, is dealt with as to meet necessity/al-Darura." When it is determined how this lex has come out since the first period and its conditions in the context of implementation are determined, it will be come out that necessary cannot be reduced to need. In the same way, it will be come out that the maslaha is not an evidence disconnected with life. So, in the article, we will discuss the concepts of necessary and need. Then, we will show what the conditions to be considered in implementation of this lex are, what its base is in the sharia, how it has come out since the first period, and how it has been used in actual issues of the fiqh as well as in a specific example. Thus, with this study, we purpose to contribute to the solution of the actual issues of the fiqh. © 2016, Cumhuriyet Theology Journal.
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    Describing lawful rule according to khitāb of the god; [Şer'î hükmün hitabullah üzerinden tanimlanmasi]
    (Cumhuriyet University, 2018) Kacir T.
    The subject "rule", which is one of the most fundamental issues of the Islamic legal theory (usūl al-fiqh), has been in the center of methodological debates. There is one important term in this regard, which should be studied very carefully: Khitāb (speech) of the God. It is because that, especially since the first period of Islam, it has been taken with some significant terms in the field of Kalām such as Husn (pretty; good), Qubh (ugly; evil), and the quality of God's talk. Yet, adopting this term in the description of the "rule" shows that Fiqh is based on divine inspiration, and it also emphasizes that even though there are some differences in details, wisdom of human being is not ignored when adjudicating. Moreover, it suggests that the validity or methodological accuracy of the "rule" which is adjudicated with ruling case is related to the connection through the term speech or divine inspiration. In this regard, Kalām dimension of the term and its affect to legal theoretical discussions are very important in terms of historical process of the definition of the "rule" in Islamic law. In this study, I tried to examine whether or not the term "khitāb of the God" which is used in the definition of the "rule" formed a limitation for consideration of legal evidence in Islamic law and if there is any limitation for the legal evidence regarding being only in the Qur'ān and the Sunnah due to this definition. © Published by Sivas Cumhuriyet üniversitesi, Ilahiyat Fakültesi / Sivas Cumhuriyet University, Faculty of Theology, Sivas, 58140 Turkey.; Fikih usûlünün en temel meselelerinden biri olan hüküm konusu, usûl tartişmalarinin mihenk noktasini oluşturur. özellikle ilk dönemden itibaren hüsün ve kubuh meselesi ile Allah'in kelam sifati başta olmak üzere kelamî eğilimlerle birlikte ele alinarak değerlendirilmeye tabi tutulan hükmün tanimindaki "hitabullah" kaydinin araştirmaya değer bir konu olduğu muhakkaktir. Zira hükmün tanimindaki bu kayit, fikhin menşeinin vahiy olduğunu ve hükme ulaşmada beşer aklinin ötelenmediğini -detaya yönelik farklilik olsa da- vurgulamakla birlikte içtihat ile elde edilen hükmün geçerliliğinin/şer'îliğinin ancak ilahî iradeyi temsil eden hitap kavrami/vahiy üzerinden kurulacak irtibata bağli olduğunu ortaya koymaktadir. Bu bağlamda tarihi süreç içerisinde hükmün nasil tanimlandiği, hitabullah kaydinin kelamî boyutu ve bu kaydin usûlî tartişmalara yönelik etkisinin ne olduğu büyük bir önem arz etmektedir. I˙şte bu makalede biz, tarihi süreç içerisinde hükmün nasil tanimlandiğini ortaya koyarak hükmün tanimindaki "hitabullah" kaydinin şer'î delillere yönelik herhangi bir sinirlama getirip getirmediğini ve hükmün şer'îlik vasfinin nassin nazmi ile sinirli olup olmadiğini araştirmayi hedeflemekteyiz. © Published by Sivas Cumhuriyet üniversitesi, Ilahiyat Fakültesi / Sivas Cumhuriyet University, Faculty of Theology, Sivas, 58140 Turkey.
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    An Overview of Ṣūfī Tafsīr (Exegesis) Tradition From the Angle of (Bayān)- Concealment Paradox; [Beyân Etme-Gizleme Paradoksu Açısından Sûfî Tefsîr (Yorum) Geleneğine Genel Bir Bakış]
    (Cumhuriyet University, 2020) İzmirli B.
    The issue of how to read and interpret the Qur’ān has been the subject of Islamic sciences such as Kalām, Fiqh and Taṣawwuf. Each discipline has put forward an interpretation methodology according to its point of view. While interpreting the verses, the Ṣūfīs who are members of Taṣawwuf also produced some methodological concepts for several reasons. They interpreted the Qur’ān with the sign (ishāra), a method of interpretation suitable for the characteristics of Taṣawwuf. The ishāra is a secondary method of interpretation compared to tafsīr (the Qur’ānic exegesis). In this context, the ishārī tafsīr is the interpretation of the verses by kashf and ilhām. It is also the narration of the signs claimed to exist in the verse. However, while the ṣūfīs 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 ishārī tafsīr. The goal of this study is to evaluate the tradition of ṣūfī tafsīr / exegesis in terms of this paradox. One of the aims of this study is also to determine the tools that the ṣūfīs use for some reasons in interpreting the Qur’ān and how they conceptualize them. In this perspective, the function of symbolic means such as letterand signin Taṣawwuf has been emphasized. The formation of a number of methods and instruments specific to ishārī interpretation and the influence of Ibn al-ʿArabī 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 ṣūfīs 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 ishārī tafsīr, the method of interpretation of the Qur’ān by the ṣūfīs in Turkey and abroad. These works are mostly of classical-style works based on determining the nature and position of the ishārī tafsīr or discussing the ishārī interpretation style of a ṣūfī mufassir. For example, Yaşar Kurt’s work titled Ni’metullah Nahcivânî ve Tasavvufî Tefsiri, Mehmet Okuyan’s work named Necmuddin Daye ve Tasavvufi Tefsiriare 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 Emre Gördük’s Tarihsel ve Metodolojik Açıdan İşârî Tefsir, Davut Ağbal’s book titled İbn Arabî’de İşârî Tefsir, some communiqués in the book published by Kuramer under the name of Kur’an’ın Bâtınî ve İşârî Yorumu. Ekrem Demirli’s article “Kuşeyrî’den İbnü’l-Arabî’ye İşârî Yorumculuk Hakkında Bir Değerlendirme” is one of the sources of this research. As for the works written in the past; early ṣūfīsm classics, al- Ghazālī’s and Ibn al-ʿArabī’s writings, some boks on the methodology of Qur’ānic interpretation written by scholars such as al-Dhahabī and al-Zurḳānī can be given. The findings and results obtained inthe light of this study are: The ṣūfis have named their experiences they wanted to express, as ishāra. They have wanted to declare their feelings as a result of the spiritual states they were in while reading or listening to the Qur’ān. 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’ān and used a covered language. In this framework, Ibn al-ʿArabī and his successors have a different position and style. Ibn al-ʿArabī’s approach to the Qur’ān has been named as theoretical ṣūfī tafsīrinstead of ishārī ṣūfī tafsīr from now on. His main instrument is iʻtibār / taʻbīr as a way of ta’wīl. His followers such as Kāşhānī, Nakhčiwānī and Brūsawī have been influential in the spread and acceptance of the ishārī 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-taṣawwuf have produced in order to explain or conceal some of their thoughts about the verses, it will also make a contribution to the ishārī tafsīr 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’ān by the ṣūfīs, 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 ishārī tafsīr and its method can be produced. Copyright © Published by Sivas Cumhuriyet Üniversitesi, İlahiyat Fakültesi / Sivas Cumhuri-yet University, Faculty of Theology, Sivas, 58140 Turkey. All rights reserved.

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