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Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Batman Academy Journal is the property of Batman Academy Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Humanity has thought about man, the universe and the creator for centuries. In this respect, the subject of "wujud" as the main problematic of religious sciences and philosophical schools has been widely discussed. The determination of the origin, nature and final state of the body, and how the existing beings are in contact with the creator are the main problems of these discussions. The determinations of Ibn al-Arabi, who left his mark on western and eastern thought, are also important. Making use of the metaphysical language, which is a universal language, Ibnu'l-Arabi, who spread ideas, has discovered information about the unity of existence, based on the claim that the truth of the body will be known through manifestation. In this information, contrary to previous periods and ideas, it is seen that the concept of god is identified with the whole existence and is internalized without narrowing it. This article aims to examine Ibn al-Arabi's views on wahdat, wujūd and wahdat al-wujūd along with the objections against them. [ABSTRACT FROM AUTHOR]

Today, since the teaching of the Qur'an is generally within the framework of wording and memorization, the relations of students with the Qur'an remain at a level that can be called superficial. The Qur'an does not reflect on their lives and does not shape their personalities. The solution to this problem is to reevaluate teaching of the Qur'an as action-oriented as was in the first period of Islam. The teaching of the Qur'an needs to be reframed today, with a holistic approach by constructing its tafsir, contemplation, practice and tabligh aspects. In order for the students to act on what they know, the relevant chapters and verses should be given practical assignments to their lives for a certain period of time. In teaching the Qur'an, other surahs should be structured in the same way whether they are taught in Qur'an courses or Imam-Hatip High Schools. The additional surahs to be taught in Theology faculties should also be taught in this methodology. Such a holistic approach to the Qur'an teaching will provide students with a qualified meeting with the Qur'an, exploring its grace and shaping their personalities through Qur'an. [ABSTRACT FROM AUTHOR]

Companions are lofty personalities who followed the lead of the Prophet both externally and internally, and rebuilt their lives under his guidance. Some of the Companions, who made a great contribution to the understanding and living of Islam for the next generations, were distinguished by their ascetic aspects. Sufis longed for the way of the Companions adorned with sharia and taqwa, and aimed to live a life like theirs based on asceticism. They have become better with their worship and zuhd-oriented states, and they have adopted the idea that it is a duty for a true Muslim to be included in the "moral community" by living in this world in a hereafter-oriented way. Through the works they wrote, they offered spiritual prescriptions from the life of the Companions so that morality and spirituality could be established in society, and the spirit of the Age of bliss, principles and ideals could be applied to one's life. Our article reveals the relationship between the discipline of Sufism and the Companions, with the determination that the Companions, who are seen as the leader of the Sufis, are the source of the Sufi understanding in the classical works that are considered as the touchstones of Sufism. [ABSTRACT FROM AUTHOR]

Abu Abd ar-Rahman as-Sulamī is a sufī known as an exegesis and hadith scholar, historian, author, scholar, hāfiz and the sheikh of Khorasan in the 4th/10th century. As the reflection of his sufī identity, which he enriched through abovementioned attributes, he wrote many books on history of Sufism, 'ilm, dhikr (remembrance), good manners, ethics, dealing, states, stages, grantings; sayings and lives of Sufis, their commentary on hadith and verses, their wrongdoings, etc.. as-Sulamī, wrote on various aspects of Sufism, tried to explain the core of Sufism in linguistic terms and on the other hand aimed to introduce the base, method, and traditions of Malāmatiyyah. In other words, when he expresses what Sufism is and what it is not, he constructed a Sufi world of meaning by discussing the subjects from a Malāmatī perspective. What makes as-Sulamī unique is that he is the first to initiate these in his field. Hereupon this article aims to provide an outline on the life, works and certain opinions on sufism of as-Sulamī's who interpreted the subjects of sufism from Malāmatī perspective and left early and comprehensive written sources behind. [ABSTRACT FROM AUTHOR]

Sufis draw attention to the spiritual aspect while describing worships. In their works, they examine the subject under the title of "mystery" and explain the secrets of worship, in other words, its heart-related dimensions. In this sense, while discussing the worship of fasting, they emphasized that the heart should also participate in fasting. In fact, the main purpose of fasting is that the heart is constantly fasting against the massive. Fasting, as one of the acts of worship that is the purpose of man's creation and the pinnacle of humility towards Allah, means submitting to Allah's commands, staying away from His prohibitions, giving up on the desires of the soul, and even abandoning everything other than Allah. Otherwise, fasting that will be kept away from spiritual depths will remain like a soulless body. Just as a soulless body lacks vitality and joy, fasting that does not affect the heart can consist of starvation, as stated in the hadiths. In this sense, in our article, we will examine the approach of Sufis to fasting within the framework of Sufi classics. [ABSTRACT FROM AUTHOR]

There are many scholar-sufis who contributed to the legacy of wisdom in Islamic studies. One of these scholar-Ṣūfīs is Al-‘Izz ’Ibn ‘Abd Al-Selām. Al-‘Izz ’Ibn ‘Abd AlSelām (d.660/1261), who is mentioned in resources as “Sultânu’l-ulemâ”, lived in Damascus and Egypt in the XII-XIII centuries A.D. He bestowed many works in the Islamic arts, and served as a muderris, an imam, a mufti, a cadi and as a head cadi. As he received education on tafsir, hadith, fiqh, kalam and tasawwuf, he later, taught many valuable scholars. In his works in the field of tasawwuf, he approached the technical terms of tasawwuf with a faki’s perspective. He projected his internal and external wholeness to his works and presented his considerations and insights on subjects of tasavvuf. Many studies were done on Al-‘Izz ’Ibn ‘Abd Al-Selām, who believed in a practical tasawwuf and was known for his vera, zuhd and taqwa, but none of them perused his views of tasawwuf in detail. Al-‘Izz ’Ibn ‘Abd Al-Selām understanding of tasawwuf, who is known in the Islamic world as a shafii faki, was scrutinized in this article. [ABSTRACT FROM AUTHOR]

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article "bright eyes of the Prophet's in prayer" of the hadith, is demonstrated what understanding by the sufis. Before proceeding to the mystical commentary of the hadith, this term "kurretü ayn" in the Arabic language, the eye fixing something and the joy of being trope, two essentially means are explained. Hadith commentators are given descriptions briefly, related to both meanings, in the direction of love and observation with the hadith. Sufis rich descriptions on hadith are evaluated. Sufis agree that brignt eyes in prayer result from love of Allah. The more the person has love of Allah, the more has bright eyes. According to some the bright of eyes is to stand in the presence of Allah when Reunion time and according to some people to feel joyful about attain observation rank. Prophets and saints can rank among observation rank. [ABSTRACT FROM AUTHOR]