Search

This paper seeks to examine some of the perceptions and attitudes developed by Muslims in relation to the social conflict of Maluku. This paper argues that there were no single views among Muslims with regard to the conflict. Some Muslim hard-liners in general have demonstrated hostile perceptions and confrontational attitudes toward their perceived enemy. They constructed the conflict as a “religious war,” and demanded that the Indonesian Council of Religious Scholars (MUI) issue a fatwa that would allow Muslims outside Maluku to fight against the enemy in Maluku. The Muslim moderates, on the other hand, tended to avoid religious vocabularies, while attempting to work out peaceful solutions. The semi-official MUI, Nahdlatul Ulama, and Muhammadiyyah perceived the conflict as not religiously driven; they viewed the conflict in a more sophisticated way. They saw no need to wage a religious war and no need to issue a fatwa for a national jihad.

This paper appointed the Taushiyah Assembly and dhikr, if it is associated with the Geertz trichotomy is a ritual associated with santri. In this assembly Mr. Heri gives taushiyah from Islamic sources such as the Qur’an, Hadith, and Ulama’s books. Tradition is very thick content with the santri. The interesting thing to be lifted from this assembly is that although the taushiyah and dhikr assemblies are santri traditions, but the jama’ah who follow this assembly come from the priyayi and abangan elements. Priyayi elements such as Geertz’s trichotomy in this assembly can be represented by government officials, military personnel and village apparatus. The abangan element in this assembly can be represented from the community around Pager Gunung who often do ritual Slametan. These three different elements have different goals and captures in following the Taushiyah and dhikr assemblies. The author will show an example of the three elements of santri, priyayi and abangan in following the taushiyah and dhikr majlis. Taushiyah activities and dhikr are activities in which contain several aspects that can be examined, we can see from what they read, the tolerance of study community, and the Kyai’s strategy that made this study lasting by incorporating Qur’anic values. The Qur’anic values given by Kyai to the community are derived from the Qur’anic verses that derive the essence of his lesson to be applied in the daily life of the community. Qur’anic values are meant lessons that can be taken for daily life derived from the content of verses in the Qur’an. In this study, the author will discuss about the stability that exists in this taushiyah and dhikr majlis and their relationships with the preservation of Qur’anic values in it. Then also the preservation of Qur’anic values when applied in the life jama’ah. To analyze the stability of taushiyah and dhikr assemblies, the author used the theory of functional structuralism initiated by Talcott Parson. The focus of the study was on the four functions of value that are adaptation, purpose, integration, and latent situation.

Nu>r is one of the main vocabularies and the name of sura in the Qur'an. Nu>r, which is often interpreted as light, is one of the theme that interest many mufassirs, especially Sufi’s mufassir. One of them is Sahal bin ‘Abdullah al-Tustari. He lived at the beginning of the 3rd century H. His most famous book is Tafsir al-Qur’an al-‘Azim. This Tafsir book is one of the first Tafsir in the field of Sufi interpretation which until now, in the introductin of his book he said: "The meaning of Dzahir is a general meaning that has been read through his words. Whereas the inner meaning is the meaning of the understanding it contains, the specific meaning desired. " Interpreting the Koran with this model is not only enough to struggle with language, but there is an aspect of nur given by Allah in the heart of a person who is clean of soul and mind. Therefore, the theme of nur among Sufis has an important position for the enlightenment of the human soul in guiding and finding true happiness and truth. The purpose of this study is to try to explore and explain the interpretation of the verses about nur and its interpretation patterns in the book of Tafsir al-Qur’an al-‘Azim by Sahal bin ‘Abdullah al-Tustari. The method used in this research is descriptive-analytical with the term thematic, which is a method that collects all the relevant verses in the same theme and then analyzes them one by one. This research found. First, Sahal bin ‘Abdullah al-Tustari's interpretation of verses about nur is divided into two parts: first, the interpretation related to verses which directly contains al-nur's wording in it. Second, the interpretation of nur in verses that does not contain al-nur's wording. Which has implications for two kinds of interpretations, namely exoteric and esoteric. As for the result, there are eight meanings of nur explained by Sahal al-Tustari in his commentary and the theory of nur Muhammad is the most strikingly significant meaning in his esoteric interpretation. Second, regarding his interpretation pattern, Sahal al-Tustari does not use a regular pattern in explaining interpretation about nur. Al-Tustari only interprets verses which according to him need to be interpreted according to the indications which he found in those verses.

Hz. Peygamber’in risâlet ile gönderilmesine yakın zamanlarda Mekke’de ve Arabistan’ın çok büyük bir kısmında putperestlik yaygındı. Ancak hâlâ Hz. İbrâhîm’in tevhit inancına bağlı olan küçük bir zümre bulunuyordu. Hanîf ismi verilen bu kişiler Putperestlik, Hristiyanlık ve Yahudilikten uzak durmaya çalışıyor, güçleri yettiğince ve bilgisine ulaşabildikleri ölçüde Hz. İbrâhîm’in dinini devam ettirmeye çalışıyorlardı. Aradan geçen uzun yıllar Hz. İbrâhîm’in şeriatını büyük ölçüde unutturmuş olsa da onlar en azından Câhiliye’nin içki ve zina gibi kötü alışkanlıklarından uzak durmaya çalışıyorlardı. Allah’tan başka bir tanrıyı da kabul etmiyorlardı. Câhiliye döneminde yaşamış ve vefat etmiş olan Hâniflerden biri de Zeyd b. Amr’dı. O, Mekkelileri inançları dolayısıyla eleştirmesi, putlar adına kesilen hayvanların etlerini yememesi ve aileleri tarafından öldürülmek istenen kız çocuklarını kurtarması gibi özellikleri sebebiyle oldukça dikkat çeken bir şahsiyettir. Ülkemizde Zeyd b. Amr b. Nüfeyl hakkında müstakil bir çalışma yapılmadığı için hem zihniyet hem de davranış açısından çağdaşlarının bir hayli ilerisinde olan bu kıymetli şahsiyeti özel olarak incelemenin uygun olacağı kanaatine vardık.Zeyd b. Amr’ın ne zaman doğduğu ve kaç yaşında vefat ettiği konusunda bilgimiz bulunmamaktadır. Annesi üvey oğlu ile evlenip bu evlilikten Zeyd b. Amr dünyaya geldiği için kendisi maktî bir kişidir. Hem kendi ağzından hem de başka şahısların şahitliği onun yaşadığı dönemde Mekke’de Hanîf olan tek kişi olduğunu göstermektedir.Bazı şiirlerinde de ifade ettiği üzere kendisi bir dönem diğer hemşerileri gibi putlara tazimde bulunmuştur. Onu bu görüşünden vazgeçiren bir olay yaşanmış mıdır, yoksa kendi aklî çıkarımları sayesinde mi Allah’ın birliğine inanmaya başlamıştır, bu konuda kaynaklarımızda herhangi bir malumat bulunmamaktadır. Zeyd b. Amr putlara ibadet etmenin yanlışlığının farkına varınca pek çok beldeyi ziyaret ederek doğru bir din arayışına girmiştir. Rivayetlerden anladığımız kadarıyla doğru bir din bulabilmek için yapılan bu seyahatler birden fazla kez gerçekleşmiştir. Zeyd b. Amr’ın doğru dini bulabilmek için Yesrib, Hayber, Fedek, Eyle, Şam, Musul, Cezîre, Belkâ ve Hîre gibi pek çok bölgeyi ziyaret ettiği anlaşılmaktadır. Yaptığı bu seyahatler esnasında kalbini mutmain eden bir din bulamayan Zeyd b. Amr bilgisine ulaşabildiği ölçüde ataları Hz. İbrâhîm ve Hz. İsmâîl’in dini üzere kalmaya karar vermiştir. Tabi aradan geçen uzun yıllar bu dinin gerekliliklerini unutturduğu için o, sahip olduğu oldukça sınırlı bilgi üzerinden Allah’a ibadet etmeye çalışmıştır. Kaynaklarımızda onun namaz ve hac ibadeti konusunda yaptığı bazı uygulamalardan bahsedilmektedir. Ayrıca o salim bir aklın da bulabileceği içki, zina ve ribâ gibi kötü adet ve alışkanlıklardan da uzak kalmaya çalışmıştır.Zeyd b. Amr belli bir noktadan sonra hemşerilerini de yanlış uygulama ve inançları yüzünden eleştirmeye başlayınca Mekkelilerin, özellikle de amcası ve anne bir kardeşi olan Hattâb b. Nüfeyl’in düşmanlığına maruz kalmıştır. Hatta kendisi Mekke’ye sokulmadığı için Hira Dağı’nda bir mağarada veya bu bölgede kurduğu bir çadırda yaşamaya mecbur kalmıştır.Zeyd b. Amr’ın yaptığı en güzel davranışlardan birisi de aileleri tarafından gömülmek istenen kız çocuklarını kurtarması hatta bu uğurda bazen bu kız çocuklarının ailelerine para vermesidir. Bu davranışı da zihniyet ve davranış olarak çağının oldukça ilerisinde bir insan olduğunu göstermesi açısından yeterlidir.Zeyd b. Amr’ın vefatının ardından eşi Fâtıma bint Ba‘ce’nin ve çocukları Saîd b. Zeyd ve Âtike bint Zeyd’in ilk dönemde İslâm’a girmiş olmaları onun aile üyelerini de olumlu yönde etkilediğini göstermektedir.Zeyd b. Amr nübüvvetten evvel Hz. Peygamber ile görüşerek onun da Câhiliye adetlerini sorgulamaya başlamasına vesile olmuştur.Yine konu ile ilgili farklı rivayetler bulunmakla birlikte Zeyd b. Amr muhtemelen Hz. Peygamber otuz beş yaş civarındayken Mekke’de vefat etmiş ve Hira Dağı’nın eteğine defnedilmiştir. Hz. Peygamber’den gelen pek çok rivayette onun tek başına bir ümmet olarak haşredileceği ifade edilmektedir. Yine onun Cennetlik olduğuna dair rivayetler de bulunmaktadır.

Some concepts in Quran such as the "al-bâkıyâtu's-sâlihât", "bekıyyetullâh" and "ulû bekıyye" are difficult expressions to understand. Because, it is not an easy to determine what the concept "al-bâkıyâtu’s-sâlihât" indicates through language, as the great commentator Taberî rightly points out. One of the main reasons for this is that it is not clearly mentioned what the deeds are described as "al-bâkıyâtu's-sâlihât" in the relevant verses. Another is that these concepts are included in the Meccan sûrahs. Based on this, some commentators have interpreted the concept "al-bâkıyâtu's-salihât" with invocation expressions which included Tawhid by taking into account the period of Mecca. On the other hand, some other commentators have explained the concept in a way that includes all good deeds without making a distinction between the surah of Meccan and Medinan. The concept "al-bâkıyâtu’s-sâlihât" is mentioned in both the sûrah al-Kahf and Mary which were revealed in Mecca. However, it seems unlikely possible to determine what these two adjectives indicate without looking at the context. However, in our opinion, it is possible to determine the meaning of this concept from the context. As in the whole of Meccan surahs, the issues of faith are explained in both contexts in which this concept is included. The commentators explained the concept by taking into account the relevant context and hadiths on the subject. Therefore, they interpreted this concept with phases such as "subhânallah", "alhamdulillâh", "la havla velâ quwwata illâ billâh" and "Allâhu akbar that express belief in Allah". In our opinion, this interpretation seems appropriate in context from the beginning of the prophecy. Therefore, the explanations that made about the concept and including all the worship, do not fully reflect the meaning of concept. Because it is a known issue that most of prayers are prescribed as obligatory in Medina. In addition, the meanings such as "righteous girls" and "deeds which born into one's heart" in the commentaries about the concept do not correspond to the context in which these expressions are included. As a result, it is possible to say that the concept "al-bâkıyâtü’s-sâlihât", which expresses belief in Allah, indicates the faith and eternal life in hereafter. Another expression used in the Qur’an regarding the word "baqıyya" is the concept "baqıyyetullâh". Some of the commentators have explained this concept by associating it with trade in the relevant context. As narrated in Surah Hûd, the people of Madian tribe made it a custom to deceive people by trading fraud. They thought that the wealth and power, that had acquired by the forbidden way, would keep them alive forever. However, the concept "baqıyyetullâh" shows that the reward of Allah will give to the believers in the hereafter is much more valuable than the temporary worldly blessings that the infidels people of Median tribe obtained through fraudulent means. Accordingly, this concept states that the return mean of trade obtained by lawful ways is eternal paradise. Therefore, with considering the context it is possible to say that this concept means "lawful profit obtained by considering the consent of Allah". Another expression used in the Qur'an regarding the word "baqıyya" is the concept "ulû bekıyye". The commentators have given different meanings to this concept. It is possible to say that those who express their sincerely faith to Allah are more accurate in the context of the meanings. Accordingly, it is possible to interpret this concept as "virtuous people who believe in Allah”. Because only believers who sincerely believe in Allah can eliminate the evils which committed in the world. Finally, the commentators made different interpretations about the concept "baqıyya" in verse 248 of the Surah al-Baqarah. However, it is possible to say that the concept "baqıyya" in this verse refers to "Torah" with considering the relevant context. Because the concept “baqıyya” in this verse refers to an object from Moses and Aaron. In addition, considering the singularity of the word "baqıyya" in the verse, it seems more reasonable that it refers to a single object, namely the Torah, rather than some items. In this article, firstly the verses in which these concepts are mentioned and the related contexts are examined. Then, in the light of the relevant hadiths, these concepts were tried to be interpreted with the examples of some Qur’an translations.

Zekâ düzeyi yüksek kişiler, yaşadıkları toplumun en önemli insan kaynağıdır. Üstün zekâlı öğrencilerin potansiyelinin önemini fark eden toplumlar üstün yetenekli çocuklara ve bu çocukların eğitimlerine yönelik çalışmalara daha da hız vermiştir. Bu bağlamda son yıllarda üstün yetenekli öğrencilere yönelik eğitim faaliyetleri tüm dünyada olduğu gibi Türkiye'de de artmıştır. Bu noktada Bilim ve Sanat Merkezleri (BİLSEM) kurulmuş ve üstün yetenek ve zekâya sahip bireylere eğitim verilmesi amaçlanmıştır. Bu merkezlerde eğitim gören üstün yetenekli öğrenciler hem bu merkezlerde hem de diğer öğrenciler gibi okulda da eğitim görmektedir. Eğitim alınan derslerden biri de Din Kültürü ve Ahlâk Bilgisidir. Ancak bu özelliklere sahip öğrencilerin Din Kültürü ve Ahlâk Bilgisi dersine yönelik tutumlarının belirlenmesine dair çalışma bulunmamaktadır.Bu bağlamda araştırmanın amacı, üstün zekâlı öğrencilerin Din Kültürü ve Ahlak Bilgisi (DKAB) dersine ilişkin genel tutumlarını farklı değişkenlere göre incelemektir. Diğer taraftan, üstün zekâlı öğrencilerle ilgili alan yazındaki söz konusu boşluğa dikkat çekmek, üstün zekâlı öğrencilerin din ve ahlak öğretimi alanındaki ilgi ve ihtiyaçlarının belirlenmesine ilişkin daha derinlemesine çalışmalara ihtiyacı ortaya koymak ve bu konuda yeni çalışmalara zemin hazırlamaktır. Çalışmada nicel araştırma yöntemlerinden ilişkisel tarama modeli kullanılmıştır. Çalışma grubunu, Milli Eğitim Bakanlığı, Özel Eğitim ve Rehberlik Hizmetleri Genel Müdürlüğünce “üstün zekâlı” olarak tanılanan ortaokul ve lise öğrencileri oluşturmaktadır. Söz konusu araştırma verileri 2019-2020 eğitim ve öğretim yılında toplanmıştır. Verilerin analizinde SPSS paket programından yararlanılmıştır. Ölçeğin, elde edilen veriler üzerinden güvenirliğini test etmek üzere iç tutarlılık katsayısı (Cronbach Alfa) hesaplanmış, Cronbach Alfa değeri 0,95 olarak saptanmıştır. Bununla birlikte yüzde, frekans, aritmetik ortalama gibi betimsel istatistiklere yer verilmiştir. Öğrencilerin DKAB dersine ilişkin tutumlarının cinsiyet, sınıf düzeyi, gelir durumu, anne ve baba öğrenim durumu değişkenlerine göre incelenmesi için öncelikle veri setinin parametrik test varsayımlarını karşılayıp karşılamadığına bakılmıştır. Bu amaçla yapılan istatiksel işlemler parametrik testlerin kullanımının uygunluğunu göstermiştir. İki örneklem grubundan elde edilen ortalama değerleri kıyaslamak üzere ilişkisiz (bağımsız) örneklemler t testi; ikiden fazla sayıda örneklem grubundan elde edilen ortalama değerleri kıyaslamak için tek faktörlü varyans analizi (ANOVA) testi kullanılmıştır. Yapılan analizlerden, üstün zekâlı öğrencilerin DKAB derslerine ilişkin tutumlarının olumlu olduğu; söz konusu tutumlarının cinsiyet ve anne öğrenim durumuna göre istatistiksel olarak anlamlı düzeyde farklılaşmadığı, ancak sınıf düzeyi, gelir ve baba öğrenim durumlarına göre farklılaştığı sonucuna ulaşılmıştır. Bu noktada gerek üstün zekâlı öğrencilerin gerekse normal zekâ gelişim özelliği gösteren öğrencilerin DKAB dersine ilişkin tutum düzeylerini olumlu yönde arttırmak amacıyla öğrencilerin kendilerinin ve velilerinin dersin öğretim programından, öğretmenlerinden, öğretim etkinliklerinden, materyallerinden ve yöntemlerinden beklentilerinin neler olduğunun tespit edilmesi ve söz konusu hususların gözden geçirilmesi ve iyileştirilmesi açısından önemlidir. Bu çalışmanın sonucunda öncelikli olarak önerilen husus, elde edilen nicel bulguları desteklemek üzere daha derinlemesine veri sağlayacak nitel çalışmaların yapılmasıdır. Bu bağlamda önerilen bir diğer önemli husus da ilgili araştırmalardan elde edilen tespit ve öneriler dikkate alınarak üstün zekâlı olarak belirlenmiş öğrencilere yönelik farklılaştırılmış DKAB öğretim programlarının geliştirilmesidir. Üstün zekâlı öğrencilere yönelik eğitim faaliyetlerinin bir bütünlük içerisinde yürütülmesini sağlamak üzere bu öğrencilerin öğrenme kapasitelerini, üst düzey düşünme becerilerini, ilgi ve ihtiyaçlarını dikkate alan ders materyallerinin geliştirilmesi de önem arz etmektedir. Üstün zekâlı öğrencilere yönelik tasarlanacak eğitim ve öğretim sürecinde bilgiyi hazır sunan değil, bilgiyi yapılandırmayı mümkün kılacak yaklaşım, yöntem-teknik ve materyallerin seçilmesine özen gösterilmelidir.

Many Indonesian people talk about the additional ṣ allu fi riḥâlikum in azan, thus questioning the hadith that is referred to. Afterwards, the Indonesian ‘Ulamâ’ Council (MUI) immediately states that ṣ allu fi riḥâlikum refers to al-Bukhâri: 632; 666 and Muslim: 699. Next, MUI appeal s to muezzins to read the additional in the hope that people will not attend mosques and avoid communal worship. Even so, public still d o not fully believe in MUI, and the ṣ allu fi riḥâlikum was not announced, hence the congregational prayers continued. With this background, this paper attempts to address this problem by using culture - shock, reception, sociology theories . T his research found that, ṣ allu fi riḥâlikum became a cultural shock and was perceived in Indonesia with three kinds of models: dominant, negotiated, and optional reading s . Ṣ allu fi riḥâlikum becomes an "objective meaning" and is used by Muslims when prayer itself is more important than congregational prayer in order to avoid demolition. Ṣ allu fi riḥâlikum is expressed in various forms . S ome read it while holding back sobs, others refuse. In the end ṣ allu fi riḥâlikum became cultural documentation for Muslims as a whole.

The term ḥ ud u d A ll â h is one of those written in al-Quran al - Karim used for clarifying the laws. However, some people do not quite comprehend this term that their understanding is only limited to the law related to criminal (penalty), meanwhile Quran does not limit the term only for penalty. Therefore, the author chose the title to explain the ḥ ud u d A ll â h term mentioned in Quran and its meanings in some parts using empirical and inductive methods in quoting opinions of mufassir both in the classic and contemporary generations. In this article, the author divides it into four discussions related to the theme in the verses. The crucial conclusion of this article is that the ḥ ud u d A ll â h term in Quran never refers to criminal law such as the penalty for adultery, liquor, and the like. On the other hand, the term is to explain the laws of family matters, ahwal shahsiyah e.g. divorce, ‘ idda h (waiting period), filing divorce from the wife side, inheritance distribution, and general meaning on Allah’s orders and prohibitions.

Scientific exegesis is one of the new trends in interpreting the Quran that will continue to be in demand. There are many discussions of science and Quran integration, and the rise of various works of scientific interpretation among scholars and scientists has become the real proof of it. However, some Muslim communities still doubt the validity of scientific interpretations. One of the reasons is because the source of the interpretation is relative and temporal. This evidence, of course, cannot be compared with the Quran, which is absolute. Therefore, a regulation is needed in the application of scientific interpretation. This study aims to examine and explore the methods and principles of the scientific interpretation of the Quran conducted by Zaghlûl Râghib al-Najjâr, in terms of their strengths, shortcomings, and relevance in the interpretation of the Quran. This research is considered qualitative research utilizing library research by analyzing some literatures such as books and journal articles. The results of this research show that the Zaghlûl as a Geologist, who is quite productive with the authority of science he has, does not only interpret Quran scientifically but also explains the procedure of interpretation through methods and principles of interpretation similar to scholars of tafsîr in general. In fact, he may be even be considered more specific and ideal compared to others because he not only complements but also enhances the guidelines and principles of the scientific exegesis that have been used before.

This article discusses the hadith transmitters involvement in Kufa politic dynamic in the early time of Islam Period , which was experiencing a long range of social turmoils. These turmoils occurred from 40 H/661 AD until the end of the Umayyad dynasty in 125 H/743 AD. This article adopts a historical approach to conceive of the dynamic of politics among the hadith transmitters. This research revealed that the hadith transmitters built the city of Kufa. The behavior related to discrimination toward the opponents and the disappointments on the Umayah Dynasty triggered many rebellions such as al-Ḥusayn ibn ‘Ali ibn Abi Ṭ âlib, Ibn al-Zubayr, Mukhtâr al- Th aqafi, al-tawwâbun, and Zayd ibn ‘Ali. These turmoils involved Sa ‘ d ibn Abi Waqqâṣ and al-Mughirah ibn Shu ‘ bah. We argue that the hadith transmitter influenced the hadiths they narrated. Based on the investigation of the two hadith contents that they narrated indicated that they took the side o f the Mu ‘ âwiyah Dynasty and ‘Ali’s followers as the opponents.

This research discusses the aesthetic reception of the Quran in Instagram including various forms, appearance factors and commodification. This research is included in the qualitative study using Ahmad Rafiq’s reception theory. Using descriptive-analytical method, the study found variations of the Quran’s aesthetic reception in Instagram which are in the form of verse continuation and the Quran recitation. The background factors of the Quran’s aesthetic reception in Instagram include normative factors the Quran’s verses showing kindness to those who teach and practice it; historical factor i.e. the past reality related to the Quran’s aesthetic reception done by the Arab community; and social factors showing high passion of self-expression in preaching. Instagram as a social media has modified the Quran’s aesthetic reception with several available facilities and featuresthat enables its users to express themselves concerning the identity of religious piety and economic commodities through several contents related to the Quran.

This article aims to examine a book of Nadirsyah Hosen, an Indonesian diaspora in Australia, entitled Tafsir Al-Qur'an di Medsos. Hosen’s interpretation of the Quran is interesting because it is directly related to the actual political context in Indonesia. This study uses a descriptive analysis approach, making the book Tafsir Al-Qur'an di Medsos as the primary source and a number of other books, journals and credible news portals as the secondary sources. By taking five examples of Hosen’s interpretation, namely religious freedom, non-Muslim leadership, the terminology of kâfir, the KPU (Komisi Pemilihan Umum) verse, and the caliphate issue, this study finds that Hosen’s interpretation is a form of resistance to the dynamics and phenomena of contemporary Muslim diversity, especially in the Indonesian context. He interpreted the Quran in respose to the politicization of the scripture through social media platforms, especially in relation to the political situation in Indonesia. He attempts to advocate the relience on credible literature when doing tafsîr and that theverses of the Quran must be understood in a proper context. For example, in addressing the labelling of kâfir and kâfir leadership issue, he suggests that one cannot use it as an excuse to not choosing leaders from non-Muslims because Allah does not forbid Muslims to do good to non-Muslims according to al-Mumtaḥanah [60]: 8. He also identifies inaccuracy of accociating al-Nisâ’ [4]: 108 with the KPU, because the occasion of the revelation of the verse indicates the Quranic defense of an innocent Jew who trapped in a conspiracy from a Muslim.

The development of Islam in the political arena in Indonesia is interesting to be analyzed comprehensively. The purpose of this paper is to analyze the existence of Islamic political parties after the 2019 simultaneous general elections. The main problem in political life in Indonesia is the decline of public trust in political parties. One of the main reasons is the corruption case that ensnared politicians. The presence of Islamic political parties is hopefully able to bring a change and alter the ugly stigma from the society towards the political parties. The method used in this paper is a qualitative method with a case study of PKS as a participant in the 2019 simultaneous general election, using an institutional assessment of the existence of political parties. The dynamics and existence of PKS before the 2019 general election were categorically high. It means that the PKS movement was active in society by offering strategic programs and policies for voters. PKS has a structured party system starting from the regeneration system to constituent treatment that can increase the number of voters in the 2019 elections. This research concludes that regeneration carried out through tarbiyah is able to instill party ideology in cadres, but fails to raise the party in a fast time. Based on the political dynamics of PKS during the Jokowi-JK administration period 2014-2019, identity politics was able to increase voter participation and increase PKS votes in the 2019 elections.

Some novel writers in the wake of the September 11 events in the United States used a Micavillean approach to support their ideologies. Manipulation of intertextuality from Islamic resources is one strategy that is heavily employed in their publications for this purpose. In this paper, the researchers use Updike’s Terrorist, Miller’s Blindsided, and McBain’s Merely Hate to illustrate this kind of manipulation. They first cite an example, find the supposed Islamic reference material, then they discuss the issue showing how intertextuality is manipulated to misinform readership. The most employed strategies are mistranslated, partly quoted, and out of context Quranic verses; fake information; distorted ideas about women and the concept of jihad.

The phenomenon of the development of the veil in Indonesia, especially among higher education has become a concern lately. This is due to the view of the public about the relationship between the use of the veil with the influence of certain ideologies. This research aims to determine the reasons and motivations for the use of the veil among female students, perceptions received in the surrounding environment, and obstacles encountered. This research uses a phenomenological approach as part of qualitative research. Participants in this research were 12 female students from private universities in Yogyakarta. The method of in-depth interviews using interview guide instruments becomes a technique in collecting data. Data analysis using semantic reduction is done by identifying important statements from the results of the interview, determining the theme of the discussion, and describing the significance of the whole experience of veiled students. The results showed that there were five main themes in the use of the veil in higher education, namely the average age of female students who used veil, motivation and reasons for using a veil, perceptions from within themselves and their environment, constraints encountered, and consistency in wearing a veil. Some of the findings obtained are certainly new references that need to be further developed. Therefore, knowledge about Islamophobia especially the perception of the phenomenon of the veil is important for educational institutions in determining policy and for the community to be a reference in dealing with the phenomenon.

Recognition of the religious motives and orientations of acts of radicalism and terrorism is often preached by mass media. The religious motive in the context of Islamic radicalism is often referred to the term of jihad, it is the act of seeking Allah's blessings or Lillahi ta'ala. The motive or religious orientation in the view of Religious Psychology is called an intrinsic religious orientation, turning religion a goal of action because of religion itself. This is distinguished from the extrinsic religious orientation that makes religion as a tool for obtaining subjective goals. We aim to understand to what extent the consistency of recognition is viewed from the perspective of religious orientation theory. This is because there is often an inconsistency between claimed motives with attitude. To examine more deeply on this issue, we raised the case of the dynamics of the religious orientation of a former terrorist, Yusuf Adirama, who experienced the dynamics and religious orientation changes of a radical and terrorist into a moderate one. This research reveals that in the case of Yusuf Adirama, the meaning of jihad could change over time following his life experience. Jihad, originally interpreted as taking up arms against the enemies of God, has turned into opposing various acts of violence and helping the needy (Dhuafa) who need help, including those caused by terrorism, both for the perpetrator and victim.

This paper discusses the problem of the Islamic State of Iraq and Syria (ISIS) foreign terrorist fighters who return to Indonesia, or called returnees. The establishment of ISIS in Syria and its propaganda related to the Khilafah attracted many Muslims in the world to emigrate, jihad, and settle in Syria. After the defeat suffered by ISIS in various regions in Syria, finally many of these foreign terrorist fighters returned to their respective countries of origin. So far, there has been a lot of literature and research that explains the potential threats related to the return of foreign terrorist fighters to their home countries. However, by studying Indonesian returnees, this research found that returnees returned and decided not to be part of a terrorist group network in Indonesia anymore. This change of understanding becomes interesting to be analysed further so that things get changed in their understanding so that they no longer want to be affiliated with ISIS or terrorist groups who are committed to ISIS. This research is basic research that aims to explore new issues. Changes in the understanding of Muslim groups that initially supported ISIS can change. This phenomenon examined using Just World Theory and Deconstruction to find out what factors influence the change in understanding. The results found several factors such as family, feeling uncomfortable, the cruelty of ISIS, experiencing sexual violence, expectations, and teachings in the Quran and Hadits.

This article discusses the progressive Islamic movement developed by Muhammadiyah, a modernist Islamic organization established by Ahmad Dahlan on November 18, 1918. History has shown that Muhammadiyah, as a modernist Islamic organization, has instigated various social transformations that continue to affect Indonesian society by creating schools, hospitals, and orphanages that were inspired by modern, Westernized systems and modernist interpretations of the Qur'an. Even today, Muhammadiyah remains active in national activities and discourse, continuously responding to the ever-changing times. This article departs from the argument that the progressive movement developed by Muhammadiyah was translated from Ahmad Dahlan's desire to advance the ummah and to create a just and prosperous world, one that has been blessed by God. As such, it argues that Muhammadiyah's response to the problems of its ummah has been informed by the history of the movement and its founders.

This article discusses the phenomenon of post-truth politics, role, and its influence on the return of Islamophobic narratives in the dynamics of Indonesian political constellation. There are three main issues discussed in this study: post-truth, Islamophobia in Indonesia, and contemporary Indonesian political constellation. Using qualitative research and analysis of critical theory perspectives, this study found that the development of post-truth political practices indirectly evokes the narrative of Islamophobia in contemporary Indonesian political constellation. The return of the Islamophobia can be seen in three ways. First , the practice of post-truth politics which is rooted in the politicization of religion and ethnicity, it gives negative impact not only because of unhealthy process of leadership circulation in Indonesia, but has also faltered the reality of Indonesia's plurality as a pluralist state, both in terms of ethnicity and religion. Second , post-truth political practices in which contain propaganda, intimidation, lies and hate speech have stimulated the rise of sentiment towards religious social groups, as happened in the “212 Movement”. Third , the return of Islamophobic narratives due to political Post-truth appears to be increasing clashes and practices of religious intolerance in Indonesia, where intolerance is practiced by the majority against minority groups. Artikel ini mengkaji fenomena politik post-truth , peran dan pengaruhnya terhadap kembalinya narasi Islamophobia dalam dinamika konstelasi politik Indonesia kontemporer. Terdapat tiga permasalahan pokok yang dibahas dalam kajian ini: post-truth , Islamophobia , dan konstelasi politik Indonesia kontemporer. Dengan menggunakan jenis penelitian kualitatif dan analisis perspektif teori kritis, studi ini mendapati temuan bahwa berkembangnya praktik politik post-truth , secara tidak langsung telah membangkitkan kembali narasi Islamophobia dalam konstelasi politik Indonesia kontemporer. Kembalinya narasi Islamophobia tersebut terlihat dalam tiga hal. Pertama, praktik politik post-truth yang berakar pada politisasi agama dan etnisitas, telah menimbulkan dampak negatif bukan saja pada tidak sehatnya proses sirkulasi kepemimpinan di Indonesia, namun juga telah membuat goyah realitas kemajemukan Indonesia sebagai negara pluralis, baik dari segi etnisitas maupun agama. Kedua, praktik politik post-truth yang di dalamnya berisikan propaganda, intimidasi, dan kebohongan, telah menstimulus bangkitnya sentimen terhadap kelompok-kelompok sosial keagamaan, seperti yang terjadi dalam gerakan Aksi Bela Islam 212. Ketiga, kembalinya narasi Islamophobia akibat politik post-truth nampak pada semakin meningkatnya benturan dan praktik intoleransi keagamaan di Indonesia, di mana intoleransi dilakukan oleh kelompok mayoritas terhadap kelompok minoritas.

Kur’ân metni ilk yazıya geçirilmesinden bu yana çeşitli evrelerden geçerek bugünkü halini almıştır. Metnin yazısı, özü/heykeli itibariyle değişmemiştir. Ancak âlimler metni kolay okunabilir ve anlaşılabilir kılmak adına yazıya nokta, hareke, sembol gibi bazı ilavelerde bulunmuşlardır. Reşîd Rızâ ise ilk defa Kur’ân yazısını, Arap yazısındaki gelişmelere bağlı olarak noktalama işaretleri ile yazmayı gerçekleştiren kişi olmuştur. Elinizdeki araştırma, daha önceki çalışmalarda hiç değinilmemiş olan Reşîd Rızâ’nın tefsirindeki bu özelliği detaylı bir şekilde incelemekte ve Reşîd Rızâ’nın Kur’ân ayetlerini noktalama işaretleri ile yazma keyfiyetini ortaya koymaya çalışmaktadır. Bu çerçevede Reşîd Rızâ’nın el-Menâr adlı eserinde tefsir edeceği ayetleri bir grup halinde yazarken noktalama işaretlerini kullanış biçimi niteliksel ve niceliksel açıdan irdelenmiştir. Onun bu ameliyesi, secâvendlerle noktalama işaretleri arasında nasıl bir benzerlik ya da farklılık gördüğüne dair fikir sunması açısından önemlidir. Ayrıca bu araştırma ile Kur’ân tarihi alanında yeni bir başlık oluşturulmasına da zemin hazırlanmış olacaktır., The text of the Qur’ān has taken its present form by going through various phases since it was first written. The writing of the text has not changed in essence. However, scholars made some additions to the text such as point, vowel, and symbol in order to make the text easy to read and understand. Rashid Ridha was the first person to write the Qur’ān with punctuation marks depending on the developments in Arabic script. This study examines this feature in the interpretation of Rashid Ridha, which has never been mentioned in previous studies, and tries to reveal the status of Rashid Ridha writing the Qur'ānic verses with punctuation marks. In this context, the way Rashid Ridha uses punctuation marks while writing the verses to be interpreted in his work named al-Manār is examined qualitatively and quantitatively. This practice of his is important in terms of providing an idea of what kind of similarity or difference he saw between Sajāwands and punctuation marks. In addition, this research will prepare the ground for the development of a new title in the field of the history of the Qur’ān.

This research is a qualitative descriptive study that discussed the tradition of selakar as a hajj ritual in the village of Kembang Kerang Daya, West Nusa Tenggara. This research was a field research. The approach used in this research was phenomenology. The data sources in this study were obtained directly from religious leaders, traditional leaders, the Kembang Kerang Daya village community and various literatures. Data collection methods used were observation, interviews, and data analysis. The focus of this research was to know how the implementation of selakaran activities as a pilgrimage ritual in the village of Kembang Kerang Daya, what factors influence the continuity of this tradition and how the selakar tradition influences people's religious behavior. From this research it was found that selakar as a hajj ritual is something that must be carried out by people who are going to perform Hajj. This religious practice is included in the phenomenon of the living Qur'anHadith which is based on the QS. Al-Ahzab: 56 and traditions about the commands and obligations of praying as a form of love for the Prophet. By carrying out the tradition of selakar, namely reading sholawat, dzikir and do’a, according to them it will be reassuring, bring blessings in life and it is believed that it will also benefit people who are performing Hajj, such as safe traveling, staying healthy, enthusiastic in carrying out worship and get the hajj done. In addition, there is an important meaning from the existence of this tradition, namely the practice of spiritual worship that cannot be eliminated in people's lives.

This study aims to analyze the forms of tajsi> m and tashbi> h in the interpretation of Sheikh al-’Uthaimin. Although this statement was strongly rejected by Sheikh al-’Uthaimin himself and Muh{ammad bin ‘Abd al-Wahhab. This analysis is focused on 4 verses, surat al-Rah{ma>n verse 27, Hu>d verse 37, Maidah verse 64, al-Shu>ra> verse 11, and al-Ma>’idah. In addition, the meaning of tawassul Surat al-Ma> 'idah verse 35 and al-Ah{za>b verse 56 was also studied. After research using descriptive analysis method with library research approach model, it was concluded that interpretation Sheikh al-'Uthaimi>n related to the verses of tajsi>m and tashbi>h, whether it is in the work of tafsir or non-tafsirnya. According to him, God has a face, hands, and both eyes. Then was {i> is what is meant by the prophet or saint, according to al-’Uthaimin this is a form of falsehood.

 Abstract The story of Prophet Musa and Prophet Khidir is one of the stories that is quite representative of the stories contained in the Al-Qur'an. The narrative description in the Al-Qur'an is certainly interesting to study. In presenting the story, al-Qur'an often uses metaphorical language and analogy which is alleged to be able to bridge the limited human ratio with the language of the al-Qur'an which is completely unlimited. This article examined the moral message behind the story of Prophet Musa & Prophet Khidir according to Fakhruddin al-Razi in his Tafsir, Mafa> tih al-Ghayb. This research was included in the literature review which was presented using the maud {u> 'i interpretation method and Gadamer's philosophical hermeneutic approach. Based on the search, it was found that in interpreting this story, al-Razi considered a number of aspects such as internal relationships (aspects of munasabah) and the external context of the text (asbabun nuzul). In addition, based on Gadamer's theory of historical consciousness (awareness of historical influences), al-Razi was still influenced by his background as an ash'ariyyah. The reinterpretation of three important events in this story sequence shows the moral message of the story about the importance of tawa>d}u’(humility), so that humans are always able to guard their behaviuor from being arrogant (takabbur), be patient in facing all tests and are determined. Â

This paper discusses the study of disobedient and pious women in QS. Al-Tah}rim [66]: 10- 12. It is limited to the letter and three verses because these three verses specifically tell about female characters. The purpose of this paper is to obtain a clearer and deeper interpretation of these verses so that a comprehensive understanding of the verse content is obtained. In addition, it is also to find out the typical women mentioned in the verse and the characteristics attached to them so that they deserve to be mentioned as typical for which class of women. From the results of the studies that have been carried out and also moving on from the interpretations of the verse, it is found that in verses 10-12 there are two typical women. First, the disobedient woman mentioned in verse 10. In this verse, it tells of two wives of the Prophet, namely Noah and Lut, who betrayed her husband and did not justify her husband's prophetic message, but said that her husband was crazy and leaked the secret of the arrival of guests. guest (angel) of her husband to his people. As a result of this action, Allah placed in hell with his people even though they were wives of the Prophets. Second, pious women, as seen from verses 11-12. In this verse, it tells about the faith of Asiyah, the wife of Fir'aun and also talks about Maryam who always worships and keeps her honor.

The 2001 WTC bombing incident has made Islam called a terrorist religion and continues to stigmatize radicalism, even recently, it is anti-semitic. The embedding of stigmas has made many scholars try to bring back a paradigm that Islam is a tolerant religion and has universal compassion, even though some Islamic scholars later went too far in interpreting this tolerance, there was an understanding of religious equality. This research discussed Misbah Musthofa's perspective of religious tolerance by using prophetic social science analysis. There are two important points that can be deduced from his thoughts regarding tolerance. First, people of other religions must be treated well and fairly as long as they are not bad to us. Second, this attitude of tolerance must be accompanied by the belief that Islam is the only true religion (positive pluralism). In general, his thoughts regarding religious tolerance are very much in line with the pillars of humanization, liberation and transcendence in prophetic social sciences and are sufficiently capable of eradicating bad stigma against Islam.

Penelitian ini ditulis dengan tujuan untuk mengetahui bagaimana program siaran dakwah diproduksi. Program siaran dakwah yang tidak diproduksi dengan baik, pembawaan penyiar dan narasumber program siaran dakwah yang mengabaikan broadcast style menyebabkan keberadaan program siaran dakwah belum bisa memuaskan rasa ingin tahu masyarakat mengenai topik-topik keislaman sekaligus belum dapat menumbuhkan minat masyarakat untuk mempelajari ajaran agama Islam. Penelitian tentang program siaran dakwah ini dilakukan di radio Selebes Gorontalo menggunakan metodologi kualitatif dengan model studi kasus. Data dalam penelitian ini dikumpukan dengan teknik wawancara dan teknik studi dokumentasi. Data dianalisis melalui tahapan pengumpulan data, reduksi data, display data, dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa Selebes menyiarkan tiga program siaran dakwah, yakni Islam Discovery, Khazanah Islam, dan Opus (Obrolan Puasa). Islam Discovery dan Khazanah Islam berbentuk infotainment. Sedangkan Opus berbentuk talk show. Ketiga siaran dakwah ini mengudara setelah melalui tahapan manajemen strategis program siaran yang terdiri dari perencanaan program, produksi dan pembelian program, eksekusi program, serta pengawasan dan evaluasi progam.

Discussions about the beginning of the writing the hadiths are very important in terms of enabling to determine a time period in which the important determinations will be based on the history of the hadith. Especially, the existence of narrations that can be used as evidence against and in favor of this issue makes this debate even more meaningful. In fact, the interest in the hadith has led to efforts to transfer this knowledge both orally and in writing from the early periods of the hadith history. Although it is noted that from the earliest times, as a result of the reliance on memory rather than writing, a reflex against writing hadith has remained in existence for a certain period of time, but it is understood that the activities on hadith writing have found a wide scope of practice and oral tradition left its place to written culture in the subsequent process of time. In this context, efforts towards written narrations have brought the writing to the fore fore as the prevailing element in the preservation and transmission of hadiths over time. One of the efforts in this direction is the imlā activities that begin between the teacher and the student, and has became widespread intellectual interest in the process. Imlā is a reliable method of the reception of hadith based on the fact that the material subject to the narration is written under the supervision of the shaykh himself in accordance with a number of rules and corrected it by checking on the original copy. This method, the first examples of which were seen in the period of the Prophet Muhammad (pbuh), started to be seen technically in the 2nd century (8.). In the middle of this century, Hadith imlā activities, which gained momentum, had become one of the important ways of hadith reception and transmission. These activities, which has attracted the attention of very large groups since the 3rd century (9.) has continued for a long time. During these periods, Imlā sessions, which are not determined as a special meeting place, were organized in mosque, market, bazaar, streets and avenues and in the 5th century (11.), it began to organized in madrasas and dār al-hadīth, which were the science centers of the period. In addition, such scientific institutions built in different regions with the special incentives of the state officials in this process have given a more systematic identity to the imlā sessions in terms of the place and time of meeting. Imlā meetings, which were accepted by the people as well as the muhaddiths; have been organized in many regions such as Baghdad, Basra, Damascus, Medina, Qazvin, Isfahan, Herat, Merv and Nishapur. In addition, the participation of large masses in the meetings led to increase the intellectual curiosity towards imlā activities and enriched the hadith culture of these regions. In this context, imlā sessions have also ensured the formation of a social fabric by bringing together different segments of society from scholars to politicians on a common ground of “hadith”. Moreover, with this method, which plays an important role in the written narration and preservation of the hadiths, a remarkable literature has emerged in the hadith literature thanks to extensive participation to the imlā sessions concluded in various regions since the early periods. During these sessions, a large number of literary works in different genres and sizes named as juz’, madjlis and amālī were created, as a result of these activities it made a significant contribution to the hadith literature and culture. By the 10th century (16.), the activities of imlā lost its former importance due to various reasons such as the increasing reliance on books with the effect of the changing in the understanding on science and culture of the period, the collection of hadiths the understanding on science and culture of the period, the becoming large extent, and the decreasing in hadith the hafizes and enthusiastic students. In this study, the historical aspect of imlā method which arouses intellectual curiosity on almost every segment of the society that interested in hadith, from scholars to politicians as well as muhaddiths, and the reflections of imlā activities on the history of hadith literature and history were examined., Hadislerin yazımının başlangıcına dair tartışmalar, hadis tarihi açısından önemli tespitlerin üzerine inşa edileceği bir zaman dilimini saptamaya imkân tanıması bakımından oldukça önemlidir. Özellikle bu konuda lehte ve aleyhte delil olarak kullanılabilecek birtakım rivayetlerin bulunması, bu tartışmayı daha da anlamlı kılmaktadır. Öyle ki hadise duyulan ilgi, hadis tarihinin erken dönemlerinden itibaren bu ilmin gerek sözlü gerekse yazılı nakline dönük çabaları beraberinde getirmiştir. İlk dönemlerden itibaren yazıdan ziyade hafızaya olan güven geleneğinin bir sonucu olarak belli bir müddet hadis yazımına karşı bir refleksin varlığını koruduğu kaydını koymakla birlikte hadis yazma faaliyetlerinin ilerleyen süreçte büyük ölçüde tatbik sahası bulduğu ve sözlü geleneğin yerini yazılı kültüre bıraktığı anlaşılmaktadır. Bu bağlamda yazılı rivayete yönelik çabalar, zamanla hadislerin muhafazasında ve naklinde yazının hâkim unsur olarak ön plana çıkmasını sağlamıştır. Bu minvaldeki çabalardan biri de hoca ile talebe arasında başlayan ve süreç içerisinde yaygınlaşarak entelektüel bir ilgiye dönüşen imlâ faaliyetleridir. İmlâ, rivayete konu olan malzemenin birtakım kurallara uygun olarak bizzat hocanın nezaretinde yazılması ve asıl nüsha üzerinden kontrol edilerek tashih edilmesi esasına dayanan güvenilir bir hadis tahammül yöntemidir. Hz. Peygamber (s.a.v) döneminde ilk nüvelerine rastlanan bu usûl, teknik anlamda 2. (8.) yüzyılla birlikte görülmeye başlamıştır. Bu asrın ortalarına gelindiğinde hız kazanan hadis imlâ faaliyetleri, hadis tahammül ve naklinin önemli araçlarından biri haline gelmiştir. 3. (9.) yüzyıldan itibaren oldukça kalabalık grupların ilgisine mazhar olan imlâ ameliyesi uzun müddet varlığını sürdürmüştür. Bu dönemlerde müstakil bir toplanma yeri belirlenmeyen imlâ oturumları mescid, çarşı, pazar, sokak ve caddelerde düzenlenmiş olup 5. (11.) yüzyılla birlikte kendi dönemlerinin ilim merkezleri olan medrese ve dârülhadîslerde yapılmaya başlanmıştır. Ayrıca bu süreçte devlet erkânının da hususî teşvikleri ile farklı bölgelerde inşa edilen bu tür ilmî müesseseler, toplanma yeri ve zamanı bakımından imlâ meclislerine daha sistematik bir hüviyet kazandırmıştır. Muhaddislerin yanı sıra halk nezdinde de hüsn-i kabul gören imlâ oturumları; Bağdat, Basra, Dımaşk, Medine, Kazvin, İsfahan, Herat, Merv ve Nişabur gibi çok sayıda bölgede akdedilmiştir. Bununla birlikte düzenlenen toplantılara sayıca geniş kitlelerin iştirak etmesi de hem toplum nezdinde imlâ faaliyetlerine yönelik entelektüel merakı artırmış hem de bölgenin hadis kültürüne zenginlik katmıştır. Bu bağlamda imlâ meclisleri, âlimlerden siyasetçilere kadar farklı toplum kesimlerini “hadis” ortak paydasında bir araya getirerek sosyal bir dokunun oluşmasını da temin etmiştir. Ayrıca hadislerin yazılı rivayetinde ve muhafazasında önemli bir rol oynayan bu yöntemle, erken dönemlerden itibaren çeşitli bölgelerde akdedilen geniş katılımlı imlâ toplantıları sayesinde hadis edebiyatında kayda değer bir literatür ortaya çıkmıştır. Öyle ki bu oturumlarda değişik tür ve çapta cüz’, meclis ve emâlî şeklinde isimlendirilen çok sayıda edebi eser meydana gelmiş; bu faaliyetler neticesinde hadis literatürüne ve hadis kültürüne önemli bir katkı sağlamıştır. 10. (16.) yüzyıla gelindiğinde ise imlâ faaliyetleri, dönemin ilim ve kültür anlayışındaki değişimin de etkisi ile kitaplara itimadın artması, hadislerin büyük ölçüde müdevven hale gelmesi ve hadis hâfızları ile şevkli talebelerin azalması gibi çeşitli nedenlerle eski önemini kaybetmiştir. Bu çalışmada muhaddislerin yanı sıra âlimlerden siyasetçilere kadar, toplumun hadise ilgi duyan hemen her kesimi üzerinde entelektüel bir merak uyandıran imlâ usûlünün tarihi serencâmı ele alınmış, imlâ faaliyetlerinin hadis kültür tarihine ve literatürüne yansımaları incelenmiştir.

This study aims to determine the relationship between students' book reading attitudes and their views on the effect of their reading attitudes on values. In the study, both the level of the reading attitudes of the students was examined, and the extent to which the students' reading attitudes affect the values in the curriculum of the Religious Culture and Moral Knowledge (RCMK) lesson taught from class 4 to 12 in the Turkish Republic of Northern Cyprus (TRNC) was investigated. In particular, the study examined the effects of reading attitudes on students' values of "justice, sensitivity, solidarity, compassion, kindness, honesty, patience, love, respect, responsibility and solidarity". The reason why these values are the subject of the research is that they are the main values that are aimed to be taught in the TRNC RCMK program. In addition, compared to the values selected as research subjects and the ten values (justice, friendship, honesty, self-control, patience, respect, love, responsibility, patriotism, and benevolence) determined by the Ministry of Education of Republic of Turkey in 2017, both groups largely seems to overlap in a large extent. The research was conducted in 2020 with 464 students studying in 11 schools selected from 53 secondary schools and high schools in TRNC with the maximum diversity method from purposeful sampling methods. The schools selected as sample consist of public/private schools from each region/type for the reflecting the demographic structure of the TRNC. This study was conducted with quantitative research method and the “Book Reading Attitude Scale” developed by Sarar-Kuzu and Doğan in order to determine students' attitudes towards reading books, and the “Effect of Reading Books on Values Scale” developed by the researcher to measure the effect of reading attitude on values were used together. According to the research results; it was found that although both 15.9% of the students never read a book at all and 51.2% of them read less, they have a high attitude in the factor of "contributing to their personal/social development" and have a moderate attitude in the factors of "interest/love" and "finding important/valuable". The students' opinions about the effect of reading books on values are at a high level. It was determined that the reading attitudes of female students were higher than male students. The views of students about the effect of reading books on values do not differ according to the gender variable. Both male and female students have a high level of attitudes towards this issue. When the data were analysed according to the variable of school type, it was determined that Anatolian High School, Theology College and College students scored are higher than other students in the factors of "the contribution of reading books to personal/social development", and "finding important/valuable". It can be said that the positive correlation between academic achievement and reading books is the reason for this result. In the "interest/love" factor for reading books, it was determined that the students of Theology College had a higher attitude than the students in other schools. It can be said that the reading activities at the school, the competitions and the easy access to the library played a role in the interest/love of the students of the Theology College. In addition, other variables such as "grade level, number of books they read in a year, having a study room/library/book corner at home, buying books from the school library, going to a library outside of school, buying books out of textbooks and reading digital books/magazines" caused to differentiated into the groups. It was determined that there is a positive and significant correlation between the students' reading attitudes and their views on the effect of reading books on values. Accordingly, it is possible to say that as the reading attitudes of the students increase; their views that reading books affect values also increase. According to these results, the books to be selected according to their ages for students can gain them national and spiritual values. In addition, both the attitudes of reading can be increased and national/spiritual values can be taught through reading projects, competitions and activities to be organized in schools. In addition, qualitative research can be conducted to reveal how reading a book effects on which values.

The theme presented in this article is not a new one and is fairly commonplace in countless studies of Islamic philosophy. However, the description in this article is written with a special emphasis, namely that Islamic philosophy is an attempt to explain religious teaching in a philosophical manner and that philosophy is useful for defending religious doctrines through rational-demonstrative arguments. This emphasis is present amidst the persistence of negative sentiments and even rejection raised by some Muslims, as well as criticism from philosophical reviewers who doubt originality of religious philosophy.For this reason, the author tries to present a brief history of the emergence of Islamic philosophy along with the motives that prompted Muslim scholars to build this philosophy and the influence that surrounded it. Next, the author will explain how Muslim philosophers defend and proved the originality of their philosophy. Everything is conveyed to state that Islamic philosophy is not as alleged by its opponents.Tema yang disajikan pada artikel ini bukanlah tema yang baru dan terbilang lumrah dalam kajian filsafat Islam yang sudah tak terhitung banyaknya. Namun uraian tentang permulaan filsafat Islam pada artikel ini ditulis dengan penekanan khusus, yaitu bahwa filsafat Islam merupakan upaya untuk menjelaskan ajaran agama secara filosofis dan bahwa filsafat bermanfaat untuk membela doktrin-doktrin agama melalui argumentasi rasional-demonstratif. Penekanan tersebut hadir di tengah masih adanya sentimen negatif dan bahkan penolakan terhadap filsafat Islam yang dilontarkan oleh sebagian umat Islam, serta adanya kritik dari kalangan pengkaji filsafat yang meragukan orisinalitas filsafat keagamaan.Untuk itu, penulis mencoba mengetengahkan sejarah singkat kemunculan filsafat Islam bersama dengan motif-motif yang mendorong pada sarjana muslim membangun filsafat ini dan pengaruh yang melingkupinya. Selanjutnya, pengarang akan menjelaskan bagaimana para filsuf Muslim membela dan membuktikan orisinalitas filsafat mereka. Semuanya disampaikan untuk menyatakan bahwa filsafat Islam tidaklah seperti yang dituduhkan oleh para penolaknya.

Cevâhirü’l-asdâf, Candaroğulları beylerinden İsfendiyar Bey’in oğlu İbrahim Çelebi için yazdırdığı muhtasar bir tefsirdir. Eserin 15. yüzyıl başlarında Anadolu Türkçesiyle yazılan ilk tam tefsir olduğu tahmin edil-mektedir. Bu eserden önce yazılmış olan Türkçe satır-arası Kur’ân tercümeleri ve sûre veya âyet tefsirleri bulunmaktadır. Bunlara göre Cevâhirü’l-asdâf, hem âyetleri tercüme tekniği hem de tefsir yöntemi açısın-dan orijinal bir yapıya sahiptir. Bu eserde Kur’ân’ın bütününün tefsir edildiği, âyet bölümlerine bir bütün olarak anlam verildiği ve gerektiği yerlerde âyet izahlarının kısa ve anlaşılır bir dille yapıldığı görülmekte-dir. Cevâhirü’l-asdâf, kendisinden sonra yazılmış olduğu tahmin edilen Tefsîru’s-Semerkandî tercümelerine göre de gayet kısa ve yalındır. Belki de bu sebeple halkın teveccühüne mazhar olmuştur ve kütüphane-lerde pek çok nüshası bulunmaktadır. Bu tefsir, Türk dili bakımından yapılan bazı araştırmalara konu olmuştur. Buna karşılık Cevâhirü’l-asdâf’ın tefsir ilmi açısından farklı yönleriyle incelenmesine ihtiyaç vardır. Çalışmamız, bu sahada yapılan incelemelere katkı sağlamayı hedeflemektedir. Bu doğrultuda araştırmada öncelikle Cevâhirü’l-asdâf'ın te’lif sebebi, muhatap kitlesi, yazılma zamanı, kaynakları, tesirleri ve üslubu hakkında bilgi verilecektir. Daha sonra ise bu eserde tefsir yönteminin nasıl kullanıldığı üzerinde durula-caktır. Böylece eserin Anadolu’da yapılan tefsir çalışmaları arasındaki yeri ve önemi tespit edilmeye çalışı-lacaktır., Cavāhir al-asdāf is a concise tafsir written for İbrahim Çelebi, son of İsfendiyar Bey, one of the rulers of Candaroğulları Beylik (Jandarids). The work is estimated to be the first complete tafsir written in Anato-lian Turkish in the early 15th century. There exist Turkish interlinear translations of the Quran and in-terpretations of surah or verses written before this work. When compared to these, Cavāhir al-asdāf has an original structure in terms of both the verse translation technique and the tafsir method. In Cevâhirü'l-asdâf, it is seen that the whole of the Quran is interpreted, that the parts of the verses are given a whole meaning, and where necessary, the explanations of the verses are made in a short and understandable language. Cavāhir al-asdāf is rather short and simple compared to the Tafsīr al-Samarqandī translations that are supposed to have been written after it. That may be the reason why it has been favored by the pub-lic and there are many copies of it in libraries. This tafsir has so far been the subject of several studies in terms of Turkish language. On the other hand, Cavāhir al-asdāf needs to be examined in terms of the science of tafsir/exegesis. Our study aims at contributing to the investigations made in this field. To this end, the study, first of all, submits information on the reason why Cavāhir al-asdāf was written, the addressee of the work, the time it was written, its sources, influences and style. The study, then, dis-cusses how the method of tafsir is used, and thus attempts to determine the place and importance of the work among the tafsir studies done in Anatolia.

Yazı, Prof. Dr. Yusuf Işıcık’ın (1949-2020) hayatı ve ilmî yaklaşımları hakkındadır. Merhum Necmettin Erbakan Üniv. Ahmet Keleşoğlu İlâhiyat Fak. emekli öğretim üyesidir., This article is about of Prof. Dr. Yusuf Işıcık (1949-2020). He was a professor at Necmettin Erbakan Univercity.

Din eğitimi faaliyetlerini geçmişiyle ve bugünüyle araştırma sorumluluğunu üstlenmiş bilim dalı din eğitimi bilimidir. Din eğitimi biliminin öncelikli görevi, araştırma sahasının sınırlarını netliğe kavuşturmaktır. Bunun için yapılması gereken ise din eğitimi olgusunu tanımlamaktır. Literatüre bakılırsa, bu amaçla yapılmış birçok tanımın olduğu görülecektir. Ne var ki bu tanımlar, din eğitiminin mahiyetinin ve kapsamının ne olduğu hususunda din eğitimi bilimcilerin uzlaşı içerisinde bulunmadıklarını göstermektedir. Bu çalışmada din eğitimi için yapılmış söz konusu tanımlar analiz edilip değerlendirilmiş ve yeni bir tanım önerisi ortaya konulmuştur. Tanımlama yapılırken objektif yaklaşım esas alınmış ve ‘nedir?’ sorusuna cevap aranmıştır. Din eğitimi için yapılmış tanımları değerlendirme ve yeni bir tanım geliştirme sürecinde tanımla ilgili ortaya konulmuş esaslar göz önünde bulundurulmuştur. Yapılan araştırmada din eğitimi için yapılmış normatif tanımların din eğitimi olgusunun neliğini ve kapsamını ifade etmekte yetersiz kaldığı, deskriptif tanımların ise söz konusu olguya dair bazı noktaları bulanık bıraktığı sonucuna ulaşılmıştır.

The foundation establishment, which is established in the period of Prophet Muhammad, has started to become widespread in the Islamic society since the first years of Islam. Issues such as charity, ongoing charity, good deeds, selling their property to Allah, goodness, preferring your brother to your own soul, spend his wealth in the way of Allah, feeding, being in the way of Allah, gaining heaven and protection from hell, which are frequently mentioned in the Quran and the Sunnah of the Prophet Muhammad, have been the main factors that feed the spirit of the foundation. The foundation establishment completed its legal development in the second half of the third century of the Hijra and rapidly spread throughout the all Islamic territories where Muslims lived from Andalusia to Indonesia. Foundations were especially widespread in Seljuks and Ottoman Empire's period. Therefore, the term "Heaven of Foundations" was used for the Ottoman. In order to legally strengthen and to protect the foundations, legal foundation transactions called as "waqfiyya" were organized. This study concerns the case of how al-Imam al-A'zam and his views reflected on the waqfiyyas in the period of Ottoman Empire. The subject was restricted to the waqfiyya transactions that belong to the foundations that established in the Macedonian territory during the Ottoman period and which are currently under protection in the Archives of the General Directorate of Foundations in Turkey. In 1389, the Ottomans defeated the Crusaders in the Battle of First Kosovo and dominated the territory of Macedonia. As in other territories in the Balqans that was conquered by Ottomans, the government provided foundation services in the region. In this sense, foundations were established in Macedonian cities such as Skopje, Debar, Doyran, Kriva Palanka, Gostivar, Štip, Tetovo, Kočani, Veles Kičevo, Kratovo, Kumanovo, Bitola, Ohrid, Prilep, Titveš and Strumica. These foundations have also undertaken important duties for the establishment of Turkish-Islamic culture in the region. Thanks to the foundations, monuments such as mosques, mosques, schools, madrasas, imarets, inns, baths, caravanserais, lodges, dervish lodges, hospitals, libraries, fountains, public fountains, bridges, tombs and Islamic cemeteries have been built in the heography of Macedonia. For the surviving and continuing of the services, fields, vineyards, gardens, plots, shops, lands and cash money were devoted. Waqfiyyas were organized for legal protection of foundation. Many of these waqfiyyas have been preserved until today. It was seen that some of these foundations refers the name of the founder of the Hanafi school, Imam al-A'zam Abu Hanifa and his views. Apart from this, there is not any independent scientific study on Imam al-A'zam and his views in document of the Ottoman Foundatıon in the Ottoman period up today. For this reason, the issue of how the views of Imam al-A'zam were reflected in the Ottoman foundation documents has always remained as unclear. In this study, 164 foundations related to Macedonian waqfiyyas in the Archives of the General Directorate of Foundations were examined one by one and the waqfiyyas mentioning Imam al-A'zam are elaborated specifically. In the light of Macedonian waqfiyyas, it was aimed to reveal the aspects of Imam al-A'zam and his views reflected in the Ottoman period foundation documents. In this sense, the issue of what kind of a Imam al-A'zam perception existed in the social imagination of the people who are involved in foundation services is examined. What kind of a Imam al-A'zam perception takes place in waqfiya transactions? How did the founders of foundation name and describe him? Why and for what purpose are Imam al-A'zam and his views included in the waqfiyyas? How are his views reflected on the waqfiyyas? Which opinions are included in the waqfiyyas? In what forms are these views expressed? Have his views are been acted or not? If not, what are the reasons behind it? How do the views of Imam al-A'zam relate to the recourse cases in the waqfiyyas? What is the significance and value of his views in Ottoman foundation practices? What are the Baktashi’s perception of Imam al-A'zam in the waqfiyyas regarding Baktashi lodges? In the study, answers to such questions were sought and such issues were tried to be clarified in the light of documents. The study is discussed under the headings of foundation definition, its authenticity, legal validity, real estate foundations, movable foundations and money foundations. The subject has been evaluated descriptively and systematically with archival reviews and induction method. The study has the first study feature in its field in terms of its specific subject. In this respect, it has a unique value.

This research aims to explain the content of the divine discourse of the Prophet (PBUH) by describing the message and the prophet hood as well as directives and rules within the (call) khiṭâb for the Prophet and his ummah. The method used in this research is the inductive approach by restricting the verses in which the call is described by explaining the message and prophethood in the Holy Quran and listing the sayings of scholars and interpreters. Next, the descriptive and analytical methods are used to derive some judgments related to the verses. The research has reached conclusions that the call to describe the message and prophet hood in the Quran included on a number of rulings, including his amusement, in some places, and his command to communicate the call of God The Almighty. Some of them are related to the legislation of fighting, jihad, the rulings of prisoners, and some of them were in the matter of husbands and wives of the believers in general.

In the Islamic world, both learning and teaching of the Qur’ān has been considered an important duty since the early days. The first step of teaching the Qur’ān is undoubtedly the teaching of Arabic Alphabet. The teaching activity through elifbās (the Qur’ānic Alphabet) is important for proper reading of the Qur’ān. In this study, the historical process of the elifbā courses taught at primary schools from the proclamation of the Imperial Edict of Tanzimat to the acceptance of the Latin Alphabet (1839-1928), is discussed. The basic problem of the research was identified as discussing the questions of “How was the Qur’ān taught with the elifbās, which were used in primary schools in the period from the proclamation of the Imperial Edict of Tanzimat until the acceptance of the Latin alphabet (1839-1928)?”. The aim of the study was to identify the problems experienced in elifbā courses with its methods, and to evaluate the development in elifbās in the context of teaching the Qur’ān. Although great importance has been paid to the learning and teaching of the Qur’ān from the early days of Islam to our present day, it is seen that studies conducted on the elifbās with which the Qur’ān is taught are insufficient. For this reason, this study is important in terms of revealing the historical accumulation related to elifbā teaching. In this study, the document analysis, one of the method of qualitative researches, was used. The data on the historical process of elifbā teaching was obtained from the literature review and Ottoman Archives of the Presidency. The catalogs of many libraries, which especially the National Library, were scanned to reach the elifbās published between 1856 and 1928. Also, second-hand booksellers and collectors were applied to obtain elifbās. In this way, more than 200 elifbās were identified that were prepared between 1856 and 1928. These elifbās were classified as sections in Ottoman Turkish teaching, teaching of the Qur’ān, and teaching of both Ottoman Turkish and Qur’ān. In the study, elifbās both for Ottoman Turkish and Qur’ān teaching was examined. In this direction, some of the 62 elifbās identified were supplied as digital and printed. During the examination of the elifbās, descriptive analysis was done and the resulting data were interpreted to reach results. As a result of the study, it was seen that the elifbā classes in primary schools were at the forefront of teaching the Qur’an until the mid-19th, while the teaching of Ottoman Turkish remained secondary. It was found that the problems experienced in the teaching of the Qur’ān and Ottoman Turkish were closely related to issues such as the registration and attendance to primary schools were being not obligatory, the lessons being done individually, and that both the Qur’ān and Ottoman Turkish were taught by using one single elifbā. Since the past as of mid-19th, it was found that learning of Ottoman Turkish became more important than in the past, which has led to the teaching of Qur’an to secondary after the opening of Secondary Schools as an alternative to Primary Schools. Especially from 1890s onwards, some factors such as the teaching of Turkish sounds of letters in the elifbās that were prepared with sound method to teach Ottoman Turkish, the grasping of similar vowel letters in Turkish as if they were the same letters, and the fact that not adequate time was allocated for the subjects, such as cazm, shadda, and mad which are necessary to read the Qur’ān, negatively affected the teaching of the Qur’ān. As a result of the decisions at the Thessalian Teachers Congress gathered to solve the problem in question, the preparation of separate elifbās for the teaching of Qur’an and Ottoman Turkish has been an important development in terms of teaching the Qur’ān since 1911. Based on the studied elifbās, it was understood that the preparation of elifbās to use in the teaching of the Qur’ān based on sounds that will facilitate learning in our present day, and will be useful for the correct pronunciation of Arabic sounds of letters. Furthermore, it has been determined that in the teaching of Qur’ān elifbā without combining similar letters, such as ص س ث in s, which are similar in Turkish, by emphasizing that they have different sounds, and without establishing a sound link between Arabic letters and Turkish letters, as in the examples of a tie’s ﻂ, and a germ’s ﻕ, will make it easier to read the Qur’ān with the correct pronunciation.

The Prophet Moḥammed stated in a hadith that it is not lawful for training to sing, buying, and gaining fee of selling the female singers. A relationship was established between the ḥadith and verse "But there are, among men, those who purchase idle tales, without knowledge, to mislead from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty." (Loqmān 31/6) and in addition to people such as Mojāhid, Sofyān al-Thawrī, and Ibn Wahb, many later commentators interpreted the lahw al-ḥadith in the verse as music. Based on the explanation of lahw al-ḥadith as music in many fiqh books, this verse is considered as evidence that music is prohibited in Islam. In our opinion, the problem originates from the allocation of the term lahw al-ḥadith to music. In this framework, the concepts determined for research consists of allocation, interpretation, lahw al-ḥadith and music. Allocation is the opposite of generalization, which means keeping one thing separate from the whole so that others do not participate in it by rule. This occurs as a result of an interpretation. The determination of the meaning to be given to the law text is called interpretation, as well as the science that mentions the state of utterance of the words of the Qur’ān, the meanings attributed to them, and the elements that complement them. At this point, ijtihād is an activity of interpretation, in other words, is a commentary. The comment may be accurate as well as inaccurate; because the interpretation of lahw al-ḥadith as music is not a definite interpretation. When the allocation of something is legally ordered that is freedom and prohibition or whatever is ruled between the two; it means that this provision is reserved only for it. In this case, those who are excluded from allocation are considered separately from the provision in question.The article primarily sought to determine whether lahw al-ḥadith, which is obscure and general was allocated by some commentators. For this purpose, starting from the classical age of Islam the views of some commentators was consulted. It is really thought to claim that what is meant by lahw al-ḥadith is music by referring to a ḥadith that is described as "weak" and "ġarīb" in terms of deed and text as if its signification is definite.In the Qur’ān, there is no verse stating that music is forbidden such as alcohol, interest and other forbidden things, and there is also no verse indicating this in the context of the interpretation of the Qu’rān with the Qu’rān. However, it cannot be said that there is no evidence for music in the form of obscenity and unlawful. In this case, the way in which The Prophet includes music in his life in the context of the interpretation of the Qu’rān with sunnah will reveal as a measure for Muslims. It is known that He allows the use of music in weddings, festivals and entertainments within legitimate boundaries, and sometimes even encourages them; but it is also the case that he has a harsh attitude towards those who entertain themselves and neglect their religious duties and responsibilities. But based on this, to claim that music is completely forbidden, it contains all the branches of the known art performed by sound and instrument as mentioned in the description of music leading to salah, adhan and reading the beautiful Qu’rān is also forbidden. So there is a limit and a measure set by religion for legitimate music. However, the phrase lahw al-ḥadith, which is mentioned in the verse, is different from all these expressions.In the article, the data in some classical tafsir and fiqh sources were collected, and the discussions of today's theology researchers on the subject were included. By making an evaluation in the light of the data, it has been tried to clarify whether it is possible or not to allocate lahw al-ḥadith to music and if possible, to what extent it is possible According to this, considering the context and other methods of interpretation, it has been concluded that it would be more appropriate to explain the lahw al-ḥadith not only as music, but as all kinds of words that prevent from the path of Allah and His Messenger in general. As a result of such an approach, it was emphasized that Muslims would be in agreement within the framework of legitimate limits with music, which is the concrete manifestation of feelings that Allah has places on human nature., Hz. Peygamber (a.s.) bir hadiste, şarkı söylemesi için muğanniyelerin yani şarkıcı kadınların eğitilmelerinin, alınıp satılmalarının helal olmadığını ve buradan elde edilen ücretin haram kılındığını belirtmiştir. Bu hadisle, “İnsanlardan öyleleri de vardır ki Allah’ın yolundan alıkoymak için lehve’l-hadisi satın alır.” (Lokmân 31/6) âyeti arasında münasebet kurulmuş; Mücâhid, Süfyân es-Sevrî, İbn Vehb gibi kimselere ilaveten sonraki pek çok müfessir, âyetteki “lehve’l-hadis”i ğinâ/müzik olarak tefsir etmiştir. Çoğu fıkıh kitabında da “lehve’l-hadis”in müzik olarak izah edilmesinden hareketle, bahsi geçen âyet, İslâm’da müziğin yasaklandığına delil sayılmıştır. Kanaatimizce problem, lehve’l-hadis tabirinin müziğe Tahsisinden kaynaklanmaktadır. Bu çerçevede araştırma için belirlenen kavramlar; tahsis, tefsir, lehve’l-hadis ve müzikten ibarettir. Tahsis; bir şeyi hükümce, diğerleri ona iştirak etmeyecek şekilde bütünden ayrı tutmak demek olup genelleştirmenin zıddıdır. Bu ise bir yorum (tefsir) neticesinde ortaya çıkar. Kanun metnine verilecek mananın tespitine yorum dendiği gibi Kur’ân lafızlarının söyleniş keyfiyetinden, medlûllerinden hareketle onlara yüklenen anlamlarla birlikte, bunları tamamlayan unsurlardan bahseden ilme de tefsir denmiştir. Bu noktada içtihat, bir yorumlama faaliyeti, diğer bir deyişle, tefsir olmaktadır. Yorum, isabetli olabileceği gibi hatalı da olabilir. Çünkü lehve’l-hadisin müzik olarak tefsir edilmesi, delaleti kat‘î bir yorum değildir. Hukuken veya fıkhen, bir şeyin tahsisine hükmedildiğinde serbestlik ve yasaklık (helallik ve haramlık) veya bu ikisi arasında her neye hükmedilirse, bu hükmün sadece ona has kılındığı anlamına gelir. Bu durumda, tahsis dışında kalan fertler, söz konusu hükümden ayrı mütalaa edilir. Makalede öncelikli olarak, mücmel bırakılan lehve’l-hadisin, kimi yorumcular tarafından tahsis edilip edilmediği belirlenmeye çalışılmıştır. Bunun için İslam’ın klasik çağından başlanarak müfessir, muhaddis ve fakih, bazı yorumcuların görüşlerine müracaat edilmiştir. Senet ve metin açısından “zayıf” ve “garib” olarak nitelendirilen bir hadisi referans alarak delaleti kat‘îymiş gibi, lehve’l-hadisle kastedilenin müzik olduğunu iddia etmek, gerçekten düşündürücüdür. Kur’ân’da içki, faiz ve diğer haramlar gibi müziğin yasaklandığını belirten bir âyet olmadığı gibi Kur’ân’ın Kur’ân’la tefsiri bağlamında da buna delalet eden bir ayet bulunmamaktadır. Ancak fuhşiyât ve münkerât kabilinden olan müzik için de delil yoktur denemez. Bu durumda Kur’ân’ın sünnetle tefsiri bağlamında Hz. Peygamber’in (a.s.) hali hayatında müziğe ne şekilde yer verdiği, biz Müslümanlar için bir ölçü ortaya koyacaktır. Onun (a.s.) düğünlerde, bayramlarda ve meşru sınırlar içerisinde yapılan eğlencelerde müziğin kullanılmasına izin verdiği hatta zaman zaman teşvik ettiği; fakat eğlenceye dalıp dinî vazife ve sorumluluklarını ihmal edenlere karşı da sert bir tutum sergilediği vakidir. Ama buradan hareketle müziğin bütünüyle haram olduğunu iddia etmek, müziğin tarifinde de geçtiği üzere, ses ve âlet (çalgı) ile icrâ edilen malûm san’atın bütün şubelerini ihtiva etmesi bakımından, salâda, ezanda ve güzel Kur’ân okumada ortaya çıkan müziğin de haram olduğunu iddia etmektir. O halde dinin meşru müzik için koyduğu bir sınır ve ölçü vardır. Ancak tüm bunlarla ayette geçen lehve’l-hadis ifadesi, birbirinden farklı şeylerdir. Makalede bazı klasik tefsir ve fıkıh kaynaklarındaki veriler toplanmış, günümüz ilahiyat araştırmacılarının konuya dair tartışmalarına yer verilmiştir. Veriler ışığında bir değerlendirme yapılarak lehve’l-hadisin müziğe tahsisinin mümkün olup olmadığı, mümkünse hangi ölçüde mümkün olduğu açıklığa kavuşturulmaya çalışılmıştır. Buna göre bağlam ve sair tefsir etme yöntemleri göz önüne alınarak lehve’l-hadisin sadece müzik olarak değil, genel manada, Allah ve Rasûlünün yolundan alıkoyan her türlü söz olarak tevil edilmesinin daha isabetli olacağı kanaatine varılmıştır. Böyle bir yaklaşım sonucunda ise Müslümanların, Allah’ın insan fıtratına yerleştirdiği, duyguların somut tezahürü olan müzikle, meşru sınırlar çerçevesinde uzlaşı içerisinde olacağı vurgulanmıştır.

Human is a being that comes to life on a dual ground. One side of this ground is wealth and abundance; the other side can be trouble-calamity and disease. The principle that everything is permanent by its opposite is an expression of this situation. The truth of the fact called life has also continued in this way. This dualistic structure in life is not a sign of disorder, but of a balance. The universe and all creatures in it are each sign of the God. There are many things that admire human cognition about these signs. The human being is the most reverend one among all of them. However, especially when we look at the process and the contexture in the universe, initially the balance comprises in minds. In other words, all of the creatures from micro to macro standing with a balance that decided by the creator. God most high literally placed all the creatures in the sphere of existence by putting them into codes. This coding also expressed as the inherent, is the most natural state that every single of the entity continues to live in the cause-effect cycle. This unique natural entity is crucial in order to prevent the balance created by the God from malice. Since studies about disposition are related with a human-religion centered approach, a partial approach is put forward instead of a holistic one. This partial approach, which considers only human beings, mostly puts the human-natural disposition relationship in the foreground; while the relationship between existence and natural disposition remains in the background. Because the partial approaches do not refer to the whole of the subject or concepts, but it concenrates on only one or two aspects. In this study, afflictions-calamities are analyzed with an existence-natural disposition oriented reading and a holistic approach. Both theological and scientific data are used to conduct this analysis., İnsan, çift yönlü bir zeminde hayat bulan bir varlıktır. Bu zeminin bir tarafı bolluk-bereket ve afiyet; diğer tarafı bela-musibet ve hastalık olabilmektedir. Herşeyin zıttıyla kaim olduğu ilkesi bu durumun bir ifadesidir. Hayat denilen vakıanın hakikati de bu şekildeki sürüp gelmiştir. Hayattaki bu düalist yapı bir düzensizliğin değil bilakis bir dengenin belirtisidir. Bu meyanda evren ve içindeki bütün varlıklar Allah’ın birer eseridir. Bu eserlerle ilgili beşer idrakini hayran bırakan fazlaca unsur mevcuttur. İnsan bu eserlerin en mükerremidir. Özellikle evrendeki işleyiş ve düzene bakıldığında ilk başta zihinlerde beliren husus dengedir. Bir başka ifade ile zerreden küreye bütün varlık, yaratan tarafından belirlenmiş bir denge ile ayakta durmaktadır. Yüce yaratıcı bütün mahlûkatı adeta kodlayarak onları varlık alanına koymuştur. Fıtrat olarak da ifade edilen bu kodlama, küçükten büyüğe her bir varlığın sebep-sonuç döngüsü içerisinde varlığını sürdürdüğü en doğal halidir. Varlığın kendine has bu doğal hali yaratıcının koyduğu dengenin fesada uğramaması için elzemdir. İlgili çalışmalarda fıtrat konusu insan-din merkezli ele alındığı için bütüncül değil parçacı bir yaklaşım ortaya konulmaktadır. Bu parçacı yaklaşım ise çoğunlukla insan-fıtrat ilişkisini ön plana çıkardığı için varlık-fıtrat ilişkisi geri planda kalmış olmaktadır. Zira parçacı yaklaşımlar konu veya kavramların bütününe değil ancak bir-iki yönüne işaret etmektedir. Bu araştırmada belâ-musibetler, varlık-fıtrat eksenli bir okuma ve bütüncül bir yaklaşımla mütalaa edilmiştir. Bu mütalaada hem teolojik hem de bilimsel verilerden yararlanılmıştır.

This article re-discusses the verses related to war, this is based on the assumption that Islam, which is blessed by nature, certainly has a background in the existence of war issues recorded in the Qur'an. So much so that through this writing, will refute and reverse the understanding that the Qur’an was originally understood as a text of radical and war, into a text that demands peace for all mankind. This article analyzes the verses of war by using the method of nuzuli order, which is to understand the Qur'an based on the descending order of the verses. The results of this article state that the emergence of war verses in the Qur’an is the Qur’an’s response to the issue of war in the tradition of Arab society, known as the story of ayyam al-Arab. In the three great wars: the Battle of Badr, Uhud, Khandaq, the Qur’an has always guided Muslims in waging war. In the battle of Badr, Muslims were instructed not to start a war, done with sincerity, with intention for the sake of Allah. At the Battle of Uhud it was directed by the Qur’an to eliminate slander. As for the Khandaq War, the Qur'an shows the power of Allah: about the non-occurrence of war, that it is Allah who governs the Muslims not to wage war. From here, it can be seen that the effort to expose the 'tradition' of war of the Arab Community, was transformed into peace as they became the Arab Islamic Community.

Bu araştırma, yeni bir uygulama olarak İmam Hatip Okullarında program çeşitliliği ve proje okul uygulamasını, öğrencilerin proje AİHL’yi tercih nedenlerini ve mesleki yönelimlerini incelemeyi amaçlamaktadır. Araştırmada nicel araştırma yöntemi ve betimsel tarama modeli tercih edilmiştir. Türkiye genelinde 22 ilden tespit edilen 35 Proje AİHL’deki toplam 4802 öğrenciye anket uygulanmıştır. Araştırmamızda anketlerin uygulanacağı örneklem illerin tespitinde Türkiye İstatistik Kurumu’nun Türkiye bölgeler sınıflamasından yararlanılmıştır. Bu araştırmayla 2014 yılından itibaren AİHL’lerde yeni bir model olarak uygulamaya konulan program çeşitliliği ve 2016 yılında başlayan proje okul uygulamasına yönelik sürdürülen çalışmalara katkı sunulması hedeflenmektedir. Elde edilen verilere göre proje AİHL’de okumayı seçen öğrencilerin bu tercihlerinde aile istek ve yönlendirmesi, okulun proje okulu olması, TEOG-LGS sınav puanı, İmam Hatip’li olma arzusu, okulun iyi bir üniversite kazandıracağı düşüncesi ve iyi bir din eğitimi alma talebinin en belirgin faktörler olduğu tespit edilmiştir. Öğrencilerin mesleki yönelimlerinde ise daha çok tıp, eczacılık, diş hekimliği ile mühendislik ve mimarlık gibi fen ve matematik bilimleri ile ilgili alanları seçme eğiliminde oldukları görülmektedir.

In this article, from the point of view of Imam Rabbani Ahmad Farouk al-Sarhandi, it was tried to present the qualifications required to be a sheikh, who is at the center of sufi education. The phrase “sufism is not a science of words, but a science of experience” draws attention to the importance of the sheikh in the system of sufi education. Because the sufi education is not conveyed with the information learned from the books, but through the sheikhs who actually lived this education in their soul. According to Imam Rabbani, the true sheikhs were the heirs of the Prophet (pbuh) in conveying people to the true path. But in order to be able to talk about a sound sufi education, the sheikh, who provided this education, must also bear on some qualities: the sheikh must have the scientific heritage of the Prophet (pbuh). His scientific heritage consists of the religious provisions and secrets. The sciences of provisions are the ostensible sciences that constitute the origin of shariah, while the sciences of secrets are sufistical knowledges. The sciences of religious provisions are like the root of a tree, whereas the sufistical knowledges are like the fruits of the tree. Just as it is impossible for a rootless tree to bear fruit, it is impossible for sufistical knowledges to emerge without the sciences of religious provisions. Therefore, the sheikh must master in both sciences. Sheikh must comply the sunnah of the Prophet (pbuh). There are seven degrees of this compliance: The first degree belongs to the common Muslims who have faith and fulfill the apparent provisions of the shariah. The second degree belongs to the people of the Tariqa who follows the words and deeds of the Prophet (pbuh) in matters such as beautifying morality, refinement of the nafs and purification of the heart. The third degree belongs to the saints who follows the spiritual state and discoveries of the Prophet (pbuh). The fourth degree belongs to the scholars who have the right to be in the status of the heirs of Prophet (pbuh). This degree can be achieved by obeying the Prophet (pbuh) in the full sense and abandoning all kinds of innovation. The fifth degree belongs to the Prophets of Perseverance who follows the perfection of Prophet (pbuh). The sixth degree is to be being subject to the perfection of the Prophet (pbuh) regarding the position of "mahbubiyyah". The seventh degree is the most comprehensive degree that includes all degrees. In this degree, there is a great similarity between the followed and follower; but the follower is another person, the followed is another one. The sheikh must be from the people of “sahw” (spiritual alertness), not from the people of "sakr" (spiritual ecstasy). This is possible by completing the process of spiritual development under the perfect sheikh. It is impossible for someone in a "sakr" situation to educate the disciples. Such people’s word that contradict the apparent provisions of shariah are not respected. Also, the sheikh must know how to behave towards his disciples. The sheikh should not teach the science of sufistical instruction to anyone without doing "istikhara" and should not be proud of the multitude of his disciples nor should he seek fame; while training his disciples he should only aim at gaining Allah's approval and should not pursue any interests. The sheikh should act with the awareness that he is an exemplary figure for her disciples; he should abandon “rukhsah” while act with azimah (determination), and he must carefully protect the boundaries of the shariah in all respects, especially in teaching the sciences of tariqa to female students. According to Imam Rabbani, the sheikh, who has the above qualities, is the true sheikh while the sheikh, who lacks these qualities, is an imperfect sheikh. Just as the imperfect doctors jeopardize the material life of the patients who applied to him, the imperfect sheikhs also jeopardize the spritual life of the disciples who attached to them. Therefore, a disciple who entered the sufi path, must pay attention to whether the sheikh to whom will has the qualities of the perfect sheikh. Otherwise, it is not possible for the disciple to mature spiritually.

Imam Nawawi al-Bantani is one of the Indonesian scholars who was influential in the spread of Islam in the early 19th century. One of his thoughts on the interpretation of the concept of uli al-amr is contained in Marah Labid, according to Nawawi al-Bantani, it is forbidden to obey a leader who is wrong and not legally elected (a colonizer). The interpretation of Nawawi al-Bantani at one time certainly contradicts the interpretation of Islamic scholars in general, which requires further reading on all matters affecting its interpretation products. Uli al-amr is all scholars from among the ahlu al-halli wa al-'aqdi, true leaders and a just ruler. As long as the rules and orders do not conflict with the Qur'an, sunnah, ijma ’, and qiyas, obeying the uli al-amr command is a must.

During the Ottoman period, the tafsir (interpretation) lessons held in the presence of the Sultan in every year during Ramadan were called as "lessons in presence." The lessons, which began in 1172/1759, continued until the end of the Ottoman Empire. The lessons in presence were attended by the Sultan, the shaykh al-islam, the mukarrir (teacher) who would present the lecture, the interlocutors in the position of negotiators and other persons who were in the status of listeners. The mukarrir and interlocutors were chosen by the shaykh al-islam and appointed by the Sultan himself. The verses to be interpreted in the course were notified to mukarrir and the interlocutors two months ago for giving them time to get prepared for the lesson. The duration of each lesson was about two hours, and at the end of the lesson, starting from the high-ranking interlocutor, questions were directed to the mukarrir, and discussions were also held afterwards. After mukarrir made an exegesis of the verse, he would answer the questions and objections posed to him. The lessons in presence were the highest and most prestigious scientific councils in which a scholar could participate. Participating in this assembly also required being one of the Istanbul dersiâms (certified teachers). In the historical process, scholars from Anatolian cities attended these courses, as well as scholars from different regions of the Ottoman geography such as Ahiska, Dagestan and Bosnia. Some of these scholars were also from Crimea. It is known that the Ottoman ulema were influential in Crimea and the Crimean ulema in the Ottoman geography from the time when Crimea was annexed to the Ottoman Empire. As a matter of fact, the Crimean scholars served in high-level positions such as professorship, mufti, judge, and cadilesker in important centers of the Ottoman Empire such as Istanbul, Mecca, Medina, Jerusalem, Baghdad, Damascus and Egypt. This situation also continued in the same way after the Russian invasion of Crimea. In this study, some names such as Abdülhalim Efendi (d. 1210/1795), Muhammed (Emin) Efendi (d. 1243/1827), Abdullah Efendi (d. 1242/1827), Abdülhayy Efendi (d. 1339/1920), Ahmed Efendi (d. 1205/1791), Ali Şücâî Efendi (d. 1341/1922), Hasan Rüşdü Efendi (d. 1311/1894), Selim Efendi (d. 1260/1844) and Şerafeddin Şerif Efendi (d. 1331/1913), who attended to the lessons in presence, will be discussed and in this context, a brief information will be given about their life stories, the years they attended lessons in presence, their positions in the assembly and their scientific rank, and then, the work of the lesson in presence that Crimean Muhammed Emin Efendi gave will be analyzed and transcribed. The only source regarding the content of the lessons in presence is the texts of teaching and negotiations. However, few of these texts survived to the present day, especially those with old dates. One of them belongs to Muhammed Efendi of Crimea. This 13-leaf work is kept at the Turkish Manuscripts in the Section of Istanbul University Library at number 7297 as a manuscript, and its language is Turkish. This work, in which the verses 139-142 of Surah Âl- Imrân discussed in the 3rd assembly of lessons in presence in the year 1238 and were interpreted during the reign of Sultan Mahmud III, gives some ideas about the content of the lessons in presence and the method of interpretation of the verses. Just like Baydâvî's Anvâru't-Tanzîl and Fahruddîn al-Râzî's Mefâtîh which are used as the main sources, in the work the method of interpretation of the narration is used, which only the text of the negotiation is included, but it is seen that the method of discernment is also emphasized. In this context, the verses are interpreted through verses, hadiths, and the views of early scholars, as well as extensive linguistic analyses, theological discussions, the effect of readings on meaning and similar issues were mainly discussed. As far as it is understood, this method, which is also frequently used in the tafsir (interpretation) texts of classical period, was also adopted and applied by the mukarrirs of lessons in presence. According to our findings in this study, ten scholars from Crimea, two of whom were mukarrirs and eight of whom were interlocutors, attended the lessons in presence, which were a very high-level scientific activities. This data have been obtained from the available records. Information on the total number of people attending classes and the number of assemblies should be approached with caution, since no records of some years have survived. These numbers are likely to change as new documents become available.

Al-Qur’an diyakini sebagai wahyu yang Allah turunkan sebagai pedoman dalam menyelesaikan problematika yang dihadapi manusia dalam kehidupannya. Sebagai sebuah pedoman hidup, kandungan makna dan petunjuk al-Qur'an terus digali untuk menjawab segala permasalahan yang muncul. Hal ini terbukti dengan banyaknya kajian tafsir al-Qur'an dalam corak yang sangat bervariasi. Masing-masing berusaha mengungkap kandungan al-Qur'an dari berbagai aspeknya. Namun demikian, variasi kajian tafsir al-Qur'an ini, belakangan dipandang belum mampu memenuhi kebutuhan umat dalam menjawab segala permasalahan secara memuaskan. Hal ini karena kajian tafsir al-Qur'an yang mendominasi selama ratusan tahun ini, lebih menekankan kepada analisis redaksi terhadap ayat-ayat al-Qur'an yang kemudian dikenal dengan metode tafsir tahlili. Metode ini dinilai masih menampakkan al-Qur'an secara terpisah bukan sebagai satu kesatuan utuh yang setiap aspeknya memiliki keterikatan satu sama lain. Karenanya, pesan-pesan pokok yang dikandung al-Qur'an belum dapat digali secara utuh. Berangkat dari kenyataan diatas, lahir inisiatif untuk menciptakan metode alternatif dalam kajian tafsir al-Qur'an yang kemudian dikenal dengan metode Tafsir Maudhu'iy. Metode ini berusaha menampakkan al-Qur'an sebagai satu kesatuan utuh yang tidak terpisah. Mencoba menawarkan solusi lewat pembahasan tematis terhadap pesan-pesan al-Qur'an. Dengan metode ini, al-Qur'an dapat dipandang secara menyeluruh sehingga kelemahan dalam menarik pesan inti dan kandungan makna al-Qur'an secara utuh dapat teratasi. Sebab, adalah fakta yang tidak dapat dipungkiri bahwa al-Qur'an senantiasa memandang setiap permasalahan secara menyeluruh dan tuntas. Karenanya, berpijak dari fakta ini kiranya Muhammad al-Ghazali mengatakan bahwa kemampuan al-Qur'an dalam membimbing umat menuju kebenaran dapat dibuktikan dengan kajian tematis terhadap kandungan makna-maknanya.

In this article, Suhrawardi’s evidences to prove the idea of essence nobility in his Ḥikmat al-Ishrāq was examined by taking into account the interpretations of Qutb al-Din al-Shīrāzī and Shams al-Din Shahrazūrī and Sadra’s criticisms on the book was presented. Avicenna developed the Aristotelian distinction of being and quiddity to its final limits and included this distinction among the main topics of Islamic philosophy. Suhrawardi, with his objections to Avicenna, took the issue into the category of primary controversial issues, on the other hand Mullā Ṣadrā responded to some criticisms of Suhrawardī in his talikāt that had an effect in turning the discussion in favor of Avicenna. Especially the problem of whether being or quiddity has the primacy was clearly put forward by Mīr Dāmād and his student Mullā Ṣadrā, and the discussion continued in this line. Suhrawardī and his commentators have criticized the Peripatetic (Mashshāʼī) philosophy in many ways, while forming the Ishrāqī system. It is obvious that these criticisms made a very important contribution to the development of Islamic philosophy. In addition, although Suhrawardī claimed to have established a new system, it is clear that the Ishrāqī community used the Peripatetic foundations. For example, the debate on being and quiddity in the Peripatetic philosophy has turned into the doctrine of the vertical and horizontal lights in Ishrāqī philosophy. Suhrawardī replaced the concept of being with the concept of light with accepting that the distinction between being and quiddity is only a mental distinction and claimed that the primacy in the external world belongs to the quiddity. Accordingly, the concept of being is one of the mental universal concepts that have no external reality. Furthermore, this concept is too far from having an external reality to reveal metaphysical truths, since it is widely used by the Peripatetic philosophers to include bodies. Because, metaphysical beings such as God, light and angel cannot be grouped under the same denominator with dark entities like bodies. Suhrawardī and his commentators argued that if the primacy of being is accepted, it would render the distinction between necessary being and contingent being meaningless while talking about the existence of contingent beings would actually mean an infinite regress of contingent beings. Mullā Ṣadrā's criticisms of Suhrawardī had significant contribution to Islamic philosophy. According to him, the claim of that “being is a mental concept that has no external reality” originates from the inability to grasp the truth of being. Because he confused it with other universal concepts that have no external reality, the reason is that he did not pay attention to the special position of the concept of being, that caused him not to see that the same assessment can be made for the concept of light. However, the being that creates the external world should not have any special quiddity in terms of its truth so that it can give reality to all other creatures. Mullā Ṣadrā claimed that the idea of distinction between necessary being and contingent being will disappear with the acceptance of being nobility that derived from the inability to understand the modulated structure of the being. In other words, according to him, existence of being as the ultimate reality does not prevent its appearance and emanation at different levels. So, the contingent beings express the level of existence in a hierarchy. If existence of a being has strength, intensity, wealth and perfection, its contingency decreases as much. According to Ṣadrā, quiddities cannot be characterized by existence and non-existence in terms of their identicalness. In terms of their appearance in the external world, the quiddities can only emerge depending on being. In this sense, the quiddities do not have an ontological status of their own. This acceptance would invalidate the claims regard to an infinite regress of regeneration of the contingent beings. According to Ṣadrā, the claim that "in case of accepting the aṣālat of being, being would require another being and it will require another one" originates from not understanding that the being itself self-exists and not in need of anything else to exist. In order to the infinite regress of being in the mind, it is sufficient to end the mental reputation at any point. In sum, according to Ṣadrā, there is only one being who’s its existence is in itself and necessary. The contingents are nothing but dependent states and results of the emanation from the Necessary Being. In this case, being is the primary, and the quiddities are states dependent on the being.

Dil egitim ve ogrenimi alanindaki arastirmacilar, dikkatlerini Sozluk (dile ait kelimelerin ogrenimi) konusu uzerinde yogunlastirmislardir. Cunku bu konu, bir dilde yetkin olmanin esasini teskil eder ve ister anadil isterse yabanci dil olsun dillerin ogrenimi icin temel bir baslangic sayilir. Zira dillerin ogretimi alanindaki modern calismalar, dil becerilerini gelistirme ve ogrenme ile ilgili hedefleri gerceklestirmede Sozluk’un onemini vurgulamaktadir. Surasi bir gercektir ki ogrenci icin Sozluk’e ait birikim, dile dair anlama ve turetme becerilerini gelistirme konusunda esastir. Ayrica bu birikim, –Sozluk ogrenim-ogretimi konusunun ilgili oldugu pedagojik sorunlar ve egitime dair zorluklar itibariyle – dil hâkimiyetinin ve dil araciligiyla bilgi edinim hâkimiyetinin de en onemli unsurudur. Buradan hareketle ana dili Arapca olmayan bazi Turk ogrencilerdeki (Sakarya Universitesi Ilahiyat Fakultesi-Turkiye) morfolojik farkindaligin, onlarin, Arapca zihinsel sozluk gelisimlerine katki derecesini netlestirmeye calisan bu arastirmanin konusu ortaya cikmistir. Bu konu, dilsel farkindalik ile dillerin ogrenimi arasindaki iliskiye dair arastirmalarin sonuclarina dayanarak ele alinacaktir. Bu itibarla calismada, farkindalik sureclerinin –ozellikle morfolojik farkindalik- Turk ogrencilerde zihinsel sozluk gelisimine etkisi oldugu ve bunun da anlama ve turetme ameliyelerinin yansimalari oldugu varsayimini teyit edecegiz.

In this study, it was discussed why the Jews were cursed by Allah Almighty in the framework of the Qur'an. First of all, let us express that the Quran is a divine message sent by Allah for the guidance of humanity. It contains information that will lead humanity to happiness both in this world and hereafter. There are also concepts in it that describe paradise, its bounties, and the rewards that believers will receive. Besides some of the terms in the Qur'an, there are also concepts that evoke punishment. One of these concepts is “cursing” that means to be away from the mercy of Allah in both the world and hereafter. Also the concept “curse” is used in the Qur'an as meanings of "curse", "insulting", and "removal from Almighty Allah's mercy". Those who are cursed by Almighty Allah will be deprived of Allah's forgiveness in both this world and the hereafter. This is a punishment by Allah. Again, it is the curse of the angels and all people to that person. According to the Qur'an, Allah, angels and all people curse that occurs sometimes physically or psychologically. Allah will punish His servant who deviates from the right path, both physically and psychologically, in both this world and hereafter. The Quran contains stories of many tribes. Undoubtedly, one of them is about the Jews. The life story of Israelites or the Jews is widely included in the Quran. The life of Jews in Egypt and their later periods are mentioned. Meanwhile, the Israelites went astray by worshiping the calf after crossing the Red Sea. They also violated the Saturday ban in another period. Therefore the Jews, who oppose Allah's orders and prohibitions and do not fulfill their responsibilities, were turned into apes in the world, and will be also punished with the hell in hereafter. In addition, they will be faced with psychological punishments in both the world and hereafter. The Qur'an also expressed some of the reasons why Jews were psychologically or physically converted into monkeys. The reasons such as denial, rebellion, renunciation, fabricating lies in the name of Allah, concealing the truth, and distorting the book are mentioned among them. It is clearly stated in the Quran that the servant will be cursed because of these reasons. The way to avoid this is expressed as fulfilling the commandments and prohibitions of Allah. It is possible to divide the punishments into two as physical and psychological. Physical punishments such as slapping, hitting the body, and pushing anyone are punishments that affect the human body. However, the effect of psychological punishments, such as depriving a person of something that he loves, scolding, warning, threatening, condemning, cutting off love and attention from him, on the human soul that means the soul of man suffers from it. While the effect of physical punishments applied to the body passes over time, the effect of psychological punishments on the soul is more permanent. For this reason, the greatest psychological punishment for Jews is depriving of God's mercy in both the world and hereafter. Again, they win the curse of both angels and all people. Nevertheless, those who do not care about the faith and moral principles in the Qur'an, will invoke the curse of Allah regardless of their religion. In this study, the concept “curse” in the Qur’an will be discussed firstly. In this section, it will be explained what the meaning of the concept “curse” used in the Qur’an. Because many concepts in the Qur'an seem to have different meanings. Then, it will be focus on the reasons which caused the Jews to be cursed by Allah. Here, the reasons such as denial, rebellion, abstinence from their words, fabricating lies in the name of Allah, concealing the truth, and distorting the book will be mentioned. In addition, the physical and psychological punishments resulting from cursing will be considered and examined. In the last section, it will be tried to reach a conclusion with an evaluation.

The scientific explanation of society, as Western sociology offers, has been criticized by some Muslim scholars for some limitedness. But, unfortunately, they cannot reconstruct what they propagated as the ‘Islamic sociology’. One of main factors of their failure is neglecting the Qur`an as the starting point of the reconstruction. Employing a thematic interpretation, focusing on the issues of norm, tradition, and social change, this article is aimed to reconstruct the so-called ‘sociology of the Qur`an’. The discussion will be started from initiating the ‘philosophy’ or the rationale for the integration between Qur`an interpretation and social sciences, then it will discuss those issues, and finally will drawn some main points in the term of the Qur`anic sociology and idealized methods for the integration. This article arrives at the conclusion that a society in the Qur`anic perspective are characterized by being prophetic in the term of seeking ideals and by involving of closely related elements of God, man, and ‘history’ (man’s creativity) in in the term of social change. It is suggested to employ a scientific and thematic interpretation applying semantic approach in interpreting Quranic verses to reconstruct Quranic concept of society. Abstrak Penjelasan ilmiah tentang masyarakat, sebagaimana yang ditawarkan oleh sosiologi Barat, telah dikritik oleh sebagian intelektual Muslim karena beberapa kelemahan. Akan tetapi, sayangnya, mereka tidak bisa merekonstruksi apa yang mereka serukan sebagai ‘sosiologi Islam’. Salah satu faktor utama kegagalan mereka adalah mengabaikan al-Qur`an sebagai titik-tolak rekonstruksi. Dengan menerapkan penafsiran tematik, berfokus pada persoalan tentang norma, tradisi, dan perubahan sosial, artikel ini dimaksudkan untuk merekonstruk yang apa yang disebut ‘sosiologi al-Qur`an’. Diskusi akan dimulai dari upaya menjelaskan ‘filosofi’ atau alasan yang mendasari pentingnya integrasi antara penafsiran al-Qur`an dan ilmu-ilmu sosial, kemudian akan mendiskusikan isu-isu itu, dan terakhir akan menarik beberapa point utama dalam hal sosiologi and metode yang diidealisasikan untuk integrasi. Artikel ini sampai pada kesimpulan bahwa suatu masyarakat dalam perspektif al-Qur`an memiliki ciri bersifat profetik dalam hal mencari yang ideal dan dengan keterlibatan elemen-elemen yang terkait erat antara Tuhan, manusia, dan ‘sejarah’ (kreativitas manusia) dalam hal perubahan sosial. Disarankan untuk menerapkan penafsiran saintifik dan tematik dengan menggunakan pendekatan semantik dalam menafsirkan ayat-ayat al-Qur`an untuk merekonstruk konsep al-Qur`an tentang masyarakat.

Various prior studies on Islamophobia had largely utilized Western perspectives.This occurred on account of Islam and Muslims being a minority group that is considered as a threat to the majority. This article discusses the delivery of Islamophobic hate speech via social media in the context of Indonesia, where the majority of the population are Muslims. This study found that the delivery of hate speech concerning via social media in the Indonesian context can be understood in three different manners, namely: First, Islamophobia is a reaction to religious sermons delivered by Muslim pundits discrediting other religions, particularly the Christian faith. Second, Islamophobia is a form of freedom of expression for netizens in Indonesia’s current democratic climate. Third, Islamophobia is a form of identity politics for netizens on social media due to the impact of religious based political polarization. Subsequently, this study contributes a new understanding of Islamophobia within the context of Muslims as the majority and of netizens’ activities on social media in Indonesia. The research data were obtained by observing Facebook, Instagram, YouTube, and Twitter timelines containing Islamophobic hate speech that had gone viral on social media. Berbagai penelitian sebelumnya tentang Islamophobia sebagian besar telah memanfaatkan perspektif Barat. Artikel ini mendiskusikan penyampaian ujaran kebencian Islamophobia melalui media sosial dalam konteks Indonesia sebagai negara yang mayoritas penduduknya penganut agama Islam (muslim). Penelitian ini menemukan bahwa penyampaian ujaran kebencian tentang Islamophobia melalui media sosial dalam konteks Indonesia dapat dibaca sebagai tiga hal, yaitu: Pertama, Islamophobia merupakan reaksi terhadap ceramah keagamaan dari kalangan agamawan muslim yang mendiskreditkan agama lain, terutama keyakinan agama Kristen. Kedua, Islamophobia merupakan bentuk kebebasan berekspresi bagi netizen dalam iklim demokrasi di Indonesia saat ini. Ketiga, Islamophobia merupakan bentuk politik identitas netizen di media sosial karena dampak polarisasi politik berbasis keagamaan. Sehingga, penelitian ini berkontribusi terhadap pemahaman baru tentang Islamophobia dalam konteks muslim sebagai mayoritas dan aktivitas netizen di media sosial di Indonesia. Data penelitian diperoleh dari pengamatan terhadap media social seperti facebook, Instagram, YouTube dan Twitter yang memuat ujaran kebencian tentang Islamophobia yang viral di media social.

This paper tries to discuss how Western philosophy critically examined the thought of Thomas Aquinas in the scholastic era. The scholastic era or known medieval philosophy whose style is the philosophy of collaborating with theology in harmony. Philosophy in the scholastic era gave birth to many famous theologians-philosophers, one of whom was Thomas Aquinas, who was the subject of this paper. After the authors traced through this paper the answer found that Aquinas was the most important figure of Western philosophy in the scholastic era. Aquinas is considered to have made a real contribution in unifying the original elements of Augustine's thought, strongly influenced by the philosophy of Neo-Platonism, with the philosophy of Aristotle.The author criticized Aquinas's view that Aristotle's philosophical system contains true rational truths. Basically using philosophical methods to understand theology is very helpful. That has been done by Aquinas; it only needs to be underlined that the method for understanding philosophy without losing the nature of theology is not entirely correct either. However there are also problems that cannot be fully explained by philosophical approaches. Like the problem of beliefs related to metaphysical problems, for example. The problem of belief in matters that are metaphysical is a problem that is difficult to explain philosophical logic. Aquinas stated that theological truth is clear to human reason. For example, it is the truth about God's existence. This truth comes from revelation, but how to explain philosophically that can satisfy curiosity so that what is believed can be understood rationally.

Oyun, oyuncak ve oyuncak müzeleri modern eğitiminin vazgeçilmez unsurlarıdır. Gelişmiş ülkelerde ve son dönemlerde bizim ülkemizde her türlü eğitimde oyun ve oyuncakların, oyuncak müzelerinin eğitim-öğretimde etkin şekilde kullanıldığını görmekteyiz. Hatta din ve ahlak öğretiminde oyun ve oyuncağın ciddi katkısının olduğu bilinmektedir. Uzmanlar oyunu şöyle tarif etmektedirler: Belli bir amacı olan veya olmayan, kurallı veya kuralsız gerçekleştirilen, her durumda çocukların isteyerek ve hoşlanarak icra ettiği, bilişsel, fiziksel, duygusal, dilsel ve sosyal gelişimin temelini oluşturan gerçek hayatın bir parçası ve çocuk için en etkili öğrenme sürecidir. Dikkat edilirse bu tarifte çocuğun her türlü gelişimine katkıda bulunan ve isteyerek, severek gerçekleştirdiği bir eylemden bahsedilmektedir. Oyuncak çocuğun hayatındaki en önemli arkadaşı, hatta sırdaşı durumundadır. Çocuklar oyun vasıtasıyla kendilerini denetlemeyi, kurallar koyarak bu kurallara uymayı öğrenirler. Onlar gerçek hayatta yapamadıkları hususları öncelikle öğrenmek ve daha sonra anlamak amacıyla oyun oynar ve oyun içerisinde çeşitli denemeler yaparlar. Bütün çocukların küçük yaşlardan itibaren hayallerinde bir oyun arkadaşları vardır. Onların bu arkadaşları genellikle bir veya birkaç oyuncaktır. Oyunlar ve oyuncaklar küçük çocuklar için sadece bir uğraş ve eğitsel faaliyet değildir. Aynı zamanda ruh sağlığı gelişimlerine katkı yapan önemli bir etkinliktir. Oyun oynama ve oyuncakla oynama faaliyeti çocuklarda bulunması muhtemel rahatsızlıkların (otizm, öğrenme güçlüğü vb.) erken teşhis ve tedavisinde önemli bir imkân sunmaktadır. Güncelliğini koruyan ve çocuklarımızı zararlarından nasıl koruyacağımıza dair çareler aradığımız dijital bağımlılık konusunda oyun ve oyuncaklardan yararlanabiliriz.Oyunlar ve oyuncakların farklı bilim dalları ile ilişkisinin yanında, kültür ile de sıkı bir ilişkisi vardır. Ülkemizde ve Dünyada artık önemli şehirler sadece kültürel ve tarihi mirasları, turizm hareketleri ile değil, çocuklara yönelik oyun ve oyuncak ağırlıklı eğitici mekânları ile rekabet etmektedirler. Oyun ve oyuncaklar ülkelerin eğitim sistemlerinin bir göstergesi, aynı zamanda tüm çocukların ortak dilidir. Oyun ve oyuncaklar bir ülkenin gelecek tasavvurunun kodlarını içinde barındıran çok önemli materyallerdir. Bugün dünyada farklı teknolojik alanlarda öne çıkmış ülkelerin bundan 50 veya 70 yıl öncesine bakarsak, işin temelinde çocuklar için üretilen ve kullanılan oyuncakların olduğunu görürüz. Japonya’nın o dönemde ürettiği oyuncaklar robot ve türevleridir. Bugün Japonya robot teknolojisinde rakipsiz demektir. Aynı dönemlerde ABD’nin ürettiği oyuncaklar uzay araçları ve roket ağırlıklıdır. ABD bugün uzay teknolojisi konusunda ön sıralardadır. Çocuklar için üretilen oyuncaklar geleceğe dair yaratıcılığın bir göstergesidir. Bu nedenle önemle üzerinde durulması ve yetişkinlerin kafa yorması gereken bir alandır.Eğitimin en önemli amaçlarından birisi anlama, sorgulama, yenilikçi fikirler ve üretimle rekabet edebilme yeteneği kazanmış nesiller yetiştirmektir. Bu özellikleri kazandırmanın temel şartı çocuklarımızı oyun ve oyuncakla buluşturmaktır. Dünyada eğitim problemini çözmüş ülkeler, örgün eğitimi oyun, oyuncak ve oyuncak müzeleri ile entegre edebilmiş ülkelerdir. Günümüzde ilgi odağı olan tanınmış şehirler sadece tarihi ve turistik zenginlikleri olanlar değil; çocuklara yönelik altyapısı da zengin olan şehirlerdir. Oyuncakların görselliğinden ziyade eğitici yönü ile öne çıktığı ve toplandığı oyuncak müzeleri örgün eğitim kurumlarının tamamlayıcı unsuru durumundadır. Bu mekânlar çocuk eğitimine katkısının yanında, yerli oyuncak sanayiinin gelişmesine, kaybolmaya yüz tutmuş oyuncakların ve bunların etrafında gelişmiş milli kültürümüzün ortaya çıkarılmasına vesile olacaktır. Oyuncak müzeleri hala varlıklarını zor da olsa sürdüren geleneksel ahşap oyuncak üreticileri için teşvik unsuru olabilir. Müzelerin bünyesinde oyuncakların tasarım, tamiri ve imalat atölyeleri her kesim için ilgi odağı olacaktır. Oyuncaklar ve müzeler aynı zamanda kültürümüzü bütün dünyaya tanıtmak demektir. Alanyazın taraması modelini kullandığımız çalışmamızda; oyun, oyuncak ve oyuncak müzelerinin çocuk eğitimindeki önemi ortaya koyulmuştur. Çalışma sonucu, sağlıklı ve güvenli oyun mekânlarının oluşturulmasının ve oyuncak müzelerinin kurulmasının eğitimde kaliteyi arttıracağını ve yaratıcı çocukların yetişmesine imkân sağlayacağını göstermiştir.