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In the Qur'an, there are many verses that positively point to the value of man, as well as verses that touch on his mistakes, sins and flaws. In these verses, the value of man is not absolutely attributed to greatness, nor is it definitely characterized by evil. It can be said that the Qur'an measures the value of human beings through their beliefs and behaviors in general. Despite this general attitude of the Qur'an, the discourse of "Ashraf al-makhluqat/the most honorable creature" used for people in Muslim culture is a very assertive expression. According to our observations, this expression, which is famous in the religious tradition, is generally associated with the seventieth verse of Surah al-Isra'. However, there is no evidence in the aforementioned verse to support this statement in all its aspects. In this verse, it is said that man is not superior to all beings, but to some beings. Despite this, the proof of the statement that "man is the most valuable being" with this verse leads to the mistake of attributing a meaning that the verse does not say to it, even if it is not intentional. In this study, the authenticity of the expression "ashraf al-makhluqat" will be the subject of examination in the context of the 70th verse of the Surah al-Isra', which is cited as evidence for this statement. [ABSTRACT FROM AUTHOR]

Surah Muddessir is a Makki surah consisting of 56 verses, which ranks 74th among the surahs in the Qur'an. It got its name from the word al-müddessir, which means the one who is veiled in the first verse. Because of the fact that it was sent down in the early days of prophethood, the chapter of alMuddessir includes issues such as the existence and unity of Allah, the existence of heaven and hell, and the punishment of unbelievers. When the surah is evaluated within the framework of the Qur'anic sciences, it has been determined that it is related to these sciences in many subjects, and it has been examined together with the examples of the Qur'anic sciences to which the surah is related. [ABSTRACT FROM AUTHOR]

Almost everyone who looks at the Qur’ān and reads a few lines or a few passages will not be late to see that the word of scripture goes full circle to historical narratives and to the quotations laid out in the style of qāla or qālū. Therefore, it is scarcely an overstatement to point out that about a quarter or half of the scripture is composed of the narrating of historical events and stories. It is possible to call this subject, “divine quotations”, which are observed in the integrity of the Qur’ān. It is readily apparent that al-Amīr Muhammad b. Ismâ‘īl as-San‘ānī, who is the subject of our article, wrote the first an independent treatise on the divine quotations. as-San‘ānī, a Zaidī scholar is a prolific and versatile schoolman who comes into prominence in many fields, especially tafsir, hadith and fiqh, has a grasp of the technicality of the Arabic language and uses the language effectively. He is one of the mujtahid Zaidī scholars and figures who influenced the tradition of Yemeni science. as-San‘ānī wrote a treatise on the nature of the divine quotations and called al-Izāh wa al-bayān fî tahkīki ‘ibārāt al-kasas al-Qur’ān. In this treatise, which has reached to the modern period, there is a summary presentation with a question-answer method about the nature of the embedded speakers (al-kalām al-mahkī) in Qur’ān… [ABSTRACT FROM AUTHOR]

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

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This study establishes a theoretical and applied framework for a new approach to TAFSIR, called the MANHAJ SUNANI to the interpretation of the Qur'an, which has been cared for by modernday reformist scholars; The need of the nation to understand the words of Allah Almighty in accordance with the requirements of their time, which opens them to a good understanding of the problems of the nation and ways to advance it from its repression. Imam Abdul Hamid Ibne Badis was one of the pioneers of this approach in its interpretation; so this study looked at how this approach was used and its impact on the interpretation of the Qur'an. The most important conclusion of the study was that Imam Ibne Badis used the MANHAJ SUNANI in interpreting it by downloading SUNAN ILAHIA into the reality of Muslims, applying them to the reform of corrupt doctrinal concepts and perverse intellectual phenomena. [ABSTRACT FROM AUTHOR]

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

Sarf, one of the basic disciplines of Arabic, is a science that aims to explain the changes in the word structure in the context of the rules it reveals in its system. It tries to explain whether these letters are authentic or ill-gotten by identifying the original and zaid letters in the structure of the word. In addition to focusing on the determination of the changes in the structure of the word in the light of the rules it has put forward, it also deals with the subtleties of meaning that occur depending on these changes. The emergence of the science of consumables/morphology is directly related to the emergence of the science of nahw and both constitute the two basic building blocks of Arabic science. Since the early period of linguistic research and studies, the fact that the explanations and analyzes about the structure of the word are abundant in the sources reveals the importance of the science of sarcasm in understanding both religious and literary texts. However, it cannot be said that there is a methodological consensus on whether the science of tafsir can be counted in the category of sciences that must be known by the commentator. The science of sarf plays no less than the science of nahw in revealing the connotations of the Qur'an and clarifying its precise meanings. Because the morphological structure explains the semantics of the verses, deepening in this science is an important factor in understanding some of the i'jaz aspects in the Qur'an. Sometimes a usage that seems contrary to the grammatical rule requires thinking and investigating the i'jaz aspect of that usage. When the structure and usage of the word are thoroughly investigated, the purpose of the divine command can be understood very well. Because breaking the rules of grammar in a word and lack of flow in accordance with these rules is an issue that needs to be considered. This is one of the factors that help explain the i'jaz aspects of the Qur'an. Because, although some of the structures of the Qur'an are thought to violate the grammatical or morphological rule at first glance, it is clearly understood that the verses were realized for a purpose and purpose when looked closely. In this respect, the science of saraf is important for scholars who are interested in other sciences, as well as for commentators. Commentators, like other disciplines of linguistics, have also benefited greatly from the science of saraf, which reveals some formal features by analyzing the word structure. As a matter of fact, with the aim of reaching the most correct meaning, they were able to reveal the differences between muskil and common words thanks to this science. In addition, by making use of the rules of this science, they were able to grasp the subtleties of meaning from the formal features of the word in the form of derivative/interference and structure/intention. Because this science can show many meanings and different aspects of the word. Whether the word is a noun or a verb and what it means in terms of change is known by this science. At the beginning of the factors that make the rules of the science of consumption important in the interpretation of the Qur'an; is that the structural difference in the words affects the action of the verse. The word structure, which affects the grammatical aspect in the context of the sentence, also causes some meaning differences. In the same way, the movements that cause changes in the meaning and structure of the word also affect the meaning. Because the movements of the word show what form the word is in and therefore what meaning it expresses. Therefore, morphology is an important branch of the Arabic language and scholars have shown great interest in this science. In this study, the emergence of the science of saraf and the effect of this science on meaning in the context of some verses will be tried to be discussed. In the study, firstly, the definition, subject and birth of the science of saraf will be discussed and then some verses will be tried to be discussed in terms of morphological indication. [ABSTRACT FROM AUTHOR]

Body language consists of two-sided informatics, the transmitter and the receiver. Therefore, as it is important to use this language, reading the language of others is a necessity and reality of communication. The language that people use to share their feelings, thoughts, wishes, needs and spiritual wealth is body language. Messages given through body language are the most basic tools in communicating with people. In this respect, body language has a greater effect than verbal language in reflecting feelings, thoughts and attitudes. As it is understood, the fact that prophets were sent to be role models with their words and deeds at different stages of history, as well as the written and oral language of religion that emerged with the revelation of the revelation, is sufficient to show how valuable and functional body language is in the telling and living of religion. The Qur'an sometimes emphasized the behavior of the first interlocutors in the face of the divine message, and sometimes gave information about the basic features of human psychology by revealing the attitudes of the people who will come until the end of time towards the message of the Qur'an. For this purpose, the Qur'an has suggested body language where speaking is meaningless. In addition, in On, there is information about how a person who has a negative attitude towards a message reveals this attitude with bodily movements. Thus, it increases the efficiency in communication and determines the attitudes towards the messages, providing new new initiatives to the notifier in terms of getting to know the addressee. It is possible to say that the best and most accurate way to understand the message of body language is to evaluate the movements of the body and its organs as a whole. for example, happiness or sadness in a person is reflected on his face and it is read on his face like a book. This means that the face/face is like a book consisting of invisible lines that reflect both the happiness and the pain inside. In other words, since the psychological state of the person affects the blood circulation, it causes a change in the face as the blood passes through the face. The blood circulation of the person who is happy and the person who is in pain will be different, and as a result, the face will reflect differently. For him, the lines and expressions of happiness, excitement and pain on the face are different. Since the face is the mirror of the heart, it is possible to say that the first place where emotions such as happiness, distress and sadness in the inner world are reflected is the face. In this framework, evaluating and interpreting a movement without looking at the action and movement groups may cause misunderstandings. According to studies, non-verbal cues are at least five times more effective than the verbal channel, and when there is a paradox between the two, people have taken into account nonverbal actions without looking at verbal expressions. The justification for this is that it is not possible for body movements to occur spontaneously and be controlled. Since the attitude of a person towards the social environment can be understood with body language, it is closely proportional to knowing and reading the signals of this language in order to comprehend and understand them well. Body language refers to a two-sided information process, the receiver and the transmitter. Therefore, as much as it is important to use this language, reading and understanding the language of others is also a necessity and reality of communication. In this article, attention is drawn to the existence of many concepts of body language in the Qur'an. For example, concepts such as verse (sign, sign), symbol, remz (eyebrow, eye, lip, head, hand-arm movements), revelation (sign) and assertion (silence) and declaration are among these. In addition to these concepts, actions such as head, face, eye, eyebrow, forehead, cheek, mouth, ear, hand, foot and leg movements, gaze styles, sitting and standing styles, which are the means of expression of body language, are given meaning to messages. vehicle has been made. Accordingly, in this study, the functional place and role of body language in communication has been determined and its categorical framework has been tried to be drawn. Then, the place and rate of use of body language, which has increased in value and popularity all over the world, in the Qur'an is emphasized. Thus, it is clearly understood that body language has an important contribution to the effective transmission of the divine address to the addressee. [ABSTRACT FROM AUTHOR]

With the proclamation of the Republic, the education system in Turkey took on a different identity as the Ottoman period education system underwent a radical change. The traces of this change have also been directly felt in the field of tafsir. The tradition of writing tafsir in Turkish, which partially existed in the Ottoman scientific tradition, gained momentum with the alphabet revolution in the Republican period. Turkish tafsirs, like the previous tafsirs, were generally written in two ways. The first is tafsir for the people, which are; They are societyoriented commentaries that reveal the aspect of the Qur'an that touches the society, shapes individual and social life and at the same time can be understood by people. The second one is tafsirs such as Zamakhshari (538) and Baidawi (685), which focus on linguistics and similar fields, are equipped with scientific explanations, and have a scientific perspective that requires mastery of the field. In many of these tafsir traditions, it is possible to see many different approaches such as traditional, scientific, isharî and social. This study will draw attention to the scientific tafsir approach that focuses on the interpretation of the verses that deal with the scientific issues that make their presence felt in Turkey, based on the commentaries written in Turkish in the last period (1995-2020), and will try to reveal the extent of this trend in Turkey. [ABSTRACT FROM AUTHOR]

One of the most distinctive dimension of the Qur’ān is its divine book status at an i'jāz level in terms of literary and rhetorical aspects. Early studies on the i'jāz of the Qur’ān are mainly concerned with this aspect. Ibn Qutaybah, in his work Ta'wīl Mushkili’l-Qur’ān, which is more of a defense of the Qur’ān from various angles, examines numerous verses in terms of Arabic linguistics and rhetoric, in line with the general structure of the period. Considering that the main purpose of the author in responding to claims of contradictions and linguistic errors in the Qur’ān from a literary and rhetorical perspective, it is important to examine the work in terms of its i'jāz aspect. Based on the topics covered in the work and its structure, the contributions of Ibn Qutaybah to the science of i'jaz al-Qur’ān are being determined. It is seen that the first seeds of the science of i'jaz al-Qur’ān, which obtained an independent scientific identity in the fourth century AH, began to form in the early periods. In works that investigate verses from various perspectives in the second century AH, the existence of indications of the literary i'jaz of the Qur’ān also supports this finding. Especially in works that analyze verses from a linguistic perspective, although they are not systematic, there are concrete information on the i'jaz of the Qur’ān in rhetorical analyses of verses. This phase, which can still be considered as the process of formation of the science of i'jaz al-Qur’ān, is important in terms of constituting the basis of this science. In the third century AH, it is observed that a similar situation continues and i'jaz al-Qur’ān has not yet obtained an independent scientific identity However, it can be expressed that in this period, unlike the previous period, literary and rhetorical concepts that will constitute the basis of the miraculousness of the Qur’ān and related information miraculousness of the Qur’ān that were written after it. One of the main factors that made Ta'wīl Mushkili’l-Qur’ān prestigious in its time, especially in terms of the studies of the miraculousness, was that it included rhetorical analyses related to many verses that were seemingly difficult. Considering that a significant portion of them are related to the literary miraculousness of the Qur’ān, the importance of the work in terms of the science of the miraculousness of the Qur’ān naturally emerges. According to Ibn Kuteybe, the literary subtleties of the Arabic language are most perfectly revealed in the Qur’ān. However, the idea that Arabic is superior to other languages with its unique figurative style constitutes another dimension of his approach to the miraculousness. Because based on this point, it is not possible to translate the Qur’ān into another language unlike other holy books. This idea also indicates that the perspective of the miraculousness is extremely comprehensive. Although he does not go into too much theoretical explanation, it is possible to see concrete information about the in his analyses of the example verses he gives under the headings of of majāz, ısti’ârah, maklûb, hadhf, ıkhtisâr, takrâr, ziyadâh, kinayâh, ta’rîd etc. [ABSTRACT FROM AUTHOR]

Shahristānī is a one of the important intellectuals and statesmen of the Great Seljuks, versatile scholar who has written works in many fields. Toward the end of his life, he wrote his tafsir called Mafātīh al-asrār and Mesābīh al-abrār, which can be considered as supra-sectarian/school, but he did not live long enough to finish the tafsir. When his tafsir is examined, it is seen that he presents views in accordance with the Ahl as-sunnah and Shia. The subtitles of his tafsir, his thoughts on the reason for revelation, the relationship between the ayah/verses, parable, fiqh, qiraat/recitation, morphology, syntax, semantics, tafsir and lexicon, all these are largely similar to the style and content of the narrations and interpretations of Ahl as-sunnah. Shahristānī mostly makes use of Sunnī scholars in the relevant issues. However, it differs from Ahl as-sunnah with the deep interpretations he makes for the verses in the titles of asrār, which is the most original part of his tafsir: the interpretations close to the Shiite thought system. For this reason, various opinions have been put forward about his sectarian belonging. Although Shahristānī's generating of esoteric-hurūfī interpretations in the interpretation of some verses, attributing deep meanings to the verses, creating salutation sentences by attributing the concepts of the Qur'ān to people, and using them in line with Ismāilī terminology by attributing symbolic meanings to some of them, have been interpreted that he is Bātinīyya-Ismāilīsm, it is very difficult to give a definite opinion on this matter. However, it is possible to attribute this method - as Mustafa Öztürks tated- to the use of I smāilīsm terms as an instrument in order to give a philosophical depth to the Akhbārī line of Imāmiyya. Because the identity he revealed in his commentary is a Shiite-Imāmī-Akhbārī identity rather than a Bātinīyya-Ismāilīsm. In the introduction, Shahristānī gives special importance to their opinion by clearly stating that the interpretations and ta'vils he has made on the titles of asrār are not the source of information, but the imams of the Ahl al-bayt. In this way, it is possible to find many narrations and opinions reflecting their views in his interpretation. He also opposes self-conceived interpretations of the Qur'an (tafsir bi'l-ra'y) and argues that the one who explains it with his own view makes a mistake whether he explains it correctly or not. Throughout his commentary, he concentrates on the scientific knowledge of Hazrat Ali and his Ahl al-bayt in the titles of asrār and interprets the Qur'an by referring to the narrations coming from them. The companion to whom he consulted the most is Hazrat Ali, whom Shia considers innocent and the first imam. After that, Ja'far al-Sādiq is one of the people Shahristānī refers most as he makes interpretations compatible with the Shia school. When we look at the academic studies on Shahristānī's Mafātīh al-Asrār, it is seen that many of those have been carried out in different fields. However, it is also seen that there is no study on the traces of Shia or Ahl al-bayt, and Shiite interpretations found in his tafsir. As it is known, every commentator follows a unique method while processing the narrations in his book. In this regard, the main question of our study is, "What is the main purpose of Shahristānī's reference to Ahl al-bayt imams and Shia sources while interpreting the verses?" Throughout the study, the answer to this question is sought, and the strengths and weaknesses of his interpretation are scrutinized through the findings, and some evaluations are made about the sectarian identity of the author. In the study, the asrār sections are centered and the traces of the Ahl al-bayt are examined with examples. The method of using Shia narration sources in the commentary of Shahristānī, who is distinguished by his scientific knowledge. The interest and knowledge of Shia hadiths are examined in the essay by making a general assessment about the Shia narrations used in his commentary. [ABSTRACT FROM AUTHOR]

The efforts to ensure the correct understanding of the Qurʾān have a history dating back to the time of its revelation. Based on the same concern, the Qurʾān, which was revealed in the language of its first addressees, has been translated into different languages, and even the number of Turkish translations of it has exceeded three hundred. No single child-centered Turkish translation of the Qurʾān containing all the verses has been found in the relevant literature. Among about one hundred and seventy English Qurʾān translations, only one study for this purpose is identified and thus is at the center thereof in this article. It can be assumed that theological and pedagogical sensitivities played a role in the absence of child-centered Qurʾān translations. However, although it is a fact that there are verses in the Qurʾān that are difficult for children to make sense of and that are not urgent for them, it is also a fact that there are many verses that will contribute to their moral and religious development, primarily through Qurʾānic narratives (qiṣaṣ) and parables (emthāl). In addition, it is seen that children who are already exposed to all kinds of information through communication tools such as websites and social media find themselves in various discussions, especially atheism and deism. Such platforms also raise the possibility of children encountering verses in a way that are taken out of context and even distorted. In this context, it now seems more essential -despite all the difficulties- to take steps to ensure that children meet the Qurʾānic verses with the correct meaning. Based on this background, the article opens the issue of child-centered Qurʾān translation for discussion by focusing on the work titled The Meaning of the Holy Qurʾān for School Children, which was written for the addressees corresponding to children at secondary school and above in Turkey. The aim of the article is to discuss the issue from a point of view limited to the tafsīr perspective and to carry it to wider academic platforms where different disciplines are to be involved. The article subjects the mentioned translation to content analysis and makes comparative analyses of it with some translations in Turkish and English in order to determine what distinguishes it from others. Considering its general features, it has many drawings aiming at helping children understand the verses and attracting their attention. In addition, the translation of many verses which the translator deemed requiring further explanation are preceded by "background info" sections, where explanations or the historical background of the verses are given. These parts provide a "maʾāl-tafsīr" feature to the work, and it is understood that they have an important function in children's understanding the verses. On the other hand, it is noticeable that these parts contain two problematic issues. The first of these is ignoring the historical context of some verses in order to make sense of the children's mental and emotional worlds. The second, contrary to the first, is that the verses in which appropriate explanations about their historical contexts and occasions of revelations (asbāb al-nuzūl) are not sufficiently conveyed to the world of children, and that the answers to possible questions that may come to mind are not included. In this respect, observing a two-way context that illuminates the historical background of the verses and includes the messages they can give to children for today and the answers to possible questions that may come to their mind emerges as a difficult but ideal goal for a child-centered translation. One of the remarkable features in the translation is that the words that emphasize the main theme of the verses on a page or that are thought to deserve the most emphasis on that page are written in different and larger fonts. In addition to the above-mentioned general features of the translation, the article focuses on the analysis of the translation and explanation of some verses that are more likely to raise questions in children's minds under the headings of "mutashābihāt and majāz", "descriptions of heaven and hell", "aḥkām" and "main concepts of the Qurʾān". It is concluded that the translations and background information of some verses examined under these headings have a content to facilitate children's understanding of the verses. On the other hand, it is recognized as an important shortcoming that some verses which children will need background information on for an easier understanding have been simply translated. Another shortcoming is the absence of Arabic originals of the verses. In fact, this issue is important in terms of children's acquiring familiarity with the language of revelation. As a result of the analysis, it seems possible to make some recommendations for the future child-centered Qurʾān translations. For example, short videos and animations about the existence and oneness of Allāh, moral teachings, verses containing some narratives and parables can be prepared and added to the pages of the relevant verses by means of QR codes. In this way, children can be given the opportunity to listen to the Arabic original and translation of the verses aloud as well. In addition to being printed, it can also be considered in e-book format. In addition to the maʾāl-tafsīr works, two more formats can be considered. The first of these are "first level" Qurʾān translations, which consist of a selection of verses that are thought to contribute to the theological and moral development of children who will meet the meanings of the verses of the Qurʾān for the first time. The second is "child-centered thematic tafsīrs." These are works in which the verses of the Qurʾān will be classified and explained according to their themes, and they are expected to include the "difficult" verses in their agenda. It has emerged as an important finding that the Qurʾān translations for children, regardless of their type, must be done with an interdisciplinary perspective. In this respect, it should be emphasized that it is necessary to create a platform in which religious education, sociology of religion, psychology of religion, pedagogy and literature disciplines are included in addition to tafsīr, ḥadīth, fiqh and kalām and the issue is to be discussed in terms of "content", "style" and "method." [ABSTRACT FROM AUTHOR]

Akımlarının Analitik İncelenmesi” seeks an answer to the question of “what can be the answers of religious thought in the face of contemporary problems?”. We can say that the main purpose of the work is to examine the philosophical, theological and legal efforts of all Muslims in general in order to find solutions to these problems and in particular, it is to reveal the position of muslim commentators in the face of the problems of the age. While doing this, the author acts on the assumption that there are very important common points between the ideas that the commentators put forward as a solution to political, economic and cultural crisis caused by the colonial activities that intensified in the nineteenth and twentieth centuries, and the principles of thought in the early Islamic sources. [ABSTRACT FROM AUTHOR]

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

Allah Almighty revealed the Qur'an to warn people from the misguidance and corruption into which they had fallen in ignorance and to restore them. This role of the Holy Qur'an will contuine as long as people fall into misguidance and corruption. Therefore, "ihyâ" is important for living beings, especially for human beings. The root of the word "ihyâ" is "H,y,y." The word "Hayyiyah" means life in the inlexicon, whether it is a plant, a fire, an earth, or a night. It also means survival and preservation of life, as in the words istihyâ and tahiyyah. This word means the return of something after it has been lost. The revival of the dead is the return and resurrection of his soul. The revival of plants is their regrowth. The revival of fire is its relighting and rekindling. The revival of the soil is it is revival after the rain when it was wasteland. The word life has different meanings in the Qur'an. It should be reviewed and analyzed. We decided to write this article in order to contribute to this revival and revival movement. By examining the verses in which the word ihyâ is mentioned, the concept of ihyâ is analyzed and the responsibilities of man for this awakening and the behaviors expected of him are evaluated. [ABSTRACT FROM AUTHOR]

Ismail Konevi, who was one of the scientists who grew up in the last periods of the Ottoman Empire and who made a name for himself with his works in different fields, is among the important sources with his work of hashiyah on Bezavi's commentary. His scientific studies have not gone unnoticed by the notables of the palace, as he has been one of the indispensable figures of the scientific meetings in the palace. In this study, we discussed one aspect of his tafsir, the analysis of the parable of Ashab al-Kahf. The story attracted people's attention and became the subject of research due to the fact that it mentions an unusual event. The place where the incident took place, who the young people were and how long they fell asleep still remain a mystery. The Qur'an does not dwell too much on such details because it focuses on the essence of the issue. The details on the subject consist mostly of information based on interpretation. The main issue that needs to be focused on is the fearless struggle of the young people and the fact that this event is evidence that the doomsday will definitely occur. It is seen that Konavi also complied with this style of the Qur'an and used remarkable expressions in his analyses. Although he goes into details from time to time, it can be said that he reveals a more succinct narrative that we have mentioned. [ABSTRACT FROM AUTHOR]

Economic issues concerning the individual and society are not independent of religion and values. Islam has envisaged an economic system that aims for a just and honourable life. In this context, economic issues are among the major issues addressed by the Qur'an. One of the narrative styles used by the Qur'an to convey its messages and to realise its goal of guidance is parables. Among these parables, the parable of Joseph draws attention with its rich content and diversity of subjects. One of the issues addressed by the parable is economic issues. This study aims to discuss and evaluate the principles of economic management in the parable of Joseph. The parable collectively deals with what should be done within the framework of the conditions of that day in terms of economy and the characteristics that should be found in the managers who will put them into practice. The basis of Joseph's programme is based on the concepts of precaution and prudence to make difficult times comfortable. The most important principle that stands out in the parable is that the managers who will assume responsibility in economic management should be reliable and competent people. Yûsuf points to these qualities by saying that he is 'hafîz' and 'alîm'. It can be said that these two qualities are also the expansion of the criterion of competence that the Qur'an stipulates in the delivery of trusts. Another issue emphasised in the parable is the issue of giving sufficient authority to trustworthy and meritorious rulers. Qualitative research method was used in this study. [ABSTRACT FROM AUTHOR]

Ta'wil is one of the basic concepts that has gained terminological meanings in almost all Islamic sciences. In the history of tafsir, the word ta'wil has been the subject of legitimacy debates in the context of the interpretation of the divine word. The discussions in question have evolved into an understanding that ta'wil is used synonymously with tafsir, although some conditions are met. It has preserved this meaning, which it gained in the eyes of the commentators, until today. The word ta'wil etymologically means to compile, collect, correct something, as well as to bring it back to its origin, to return it. However, the definition of "taking the word to one of its possible meanings" was mostly shaped in the period after the Qur'an. Ta'vil is a concept that is mentioned seventeen times in the Qur'an in various places and contexts. While the word is sometimes used alone, it is often used as a noun phrase. When used alone, the concept is used in the sense of "end, result". In this way, it is understood that the word preserves its root meaning almost completely. The word came in the form of "dream interpretation" in one of the places where it is used as a noun phrase. The interpretation of dreams is a very special treat, even a miracle, given to Ya'qub (a.s) and Yusuf (a.s) by Allah. Because while some dreams are clear, others can be complex and woven with symbols. In the second case, “interpretation of the dream” means taking the dream to its counterpart in reality and in real life. In this case, "ta'wil" may be the most appropriate expression for the transaction that will resolve the closure in question and determine what it means in real life. Since this process also means to inform about the future, it will need revelation in order to be ta'wil, not interpretation. This situation manifests itself clearly in the examples of Yusuf's dream, the prisoners' dream, and the king's dream, as found in the chapter of Yusuf. With another phrase, the word ta'wil is mentioned in the story of Moses (a.s)- Khidr (a.s). In this parable, the concept is used to mean the truth and inner face of extraordinary events such as the ship's piercing, the murder of the child and the construction of a free wall. In each of these three interesting cases, Moses objected to Khidr and finally Khidr told him the truth and insight of the events that Moses could not bear, that is, he informed him of their interpretation. The place where the word ta'wil is most discussed in the tafsir books is the seventh verse of the Surah Al Imran. The concepts of “muhkam” and “mutashabih” mentioned here have been subject to many interpretations. However, in our opinion, most of these interpretations are open to discussion as they are put forward independently of the reason for the revelation of the verse. According to the reason for the descent of the verse, a large delegation from Najran Christians came to Medina and defended the belief in the Trinity, and they also used some verses of the Qur'an to support their belief. Accordingly, the Christians of Najran They exploited some Qur'anic expressions describing Jesus as "the word of God" and "a spirit from Him" and claimed that the Qur'an also predicts the Trinity. However, the Qur'an came to correct an idolatrous society, and while emphasizing the belief in tawhid from beginning to end, it vehemently rejected all forms of polytheism. Here, in our opinion, these verses, which deal with the oneness of Allah very clearly, are described as "muhkam" and reveal the indisputable most basic principle of the Qur'an. On the other hand, mutashabih verses are the verses that are related to Allah and may be drawn in directions that are contrary to the most basic argument of the Qur'an when the muhkam verses are not taken into account. Because even though these verses are not meaningful, they are closed to us in terms of truth and nature, and they are beyond the limits of our knowledge. Despite everything, it is not correct to present some verses as evidence for corrupt beliefs while there are hundreds of plausible verses. Then, the existence of some mutashabih verses whose meaning is unknown should be mentioned, not verses whose meaning is unknown. Otherwise, it will not be possible to make sense of the divine explanations that the Qur'an has come to be understood. In some phrases where the concept of ta'wil is used, it is used in relation to worldly and otherworldly punishments. In these verses, it is mentioned that ta'wil will one day come, that is, the realization of the torment promised to the unbelievers, in a sense, passing through the warning stage and reaching reality. According to what we understand from the Qur'an, the relationship and certainty of the concept of ta’wil with revelation is much more evident. After all these determinations, we can say that interpretation is a more assertive and powerful concept than tafsir. In this situation, the interpretation of tafsir to the prophet was referred to the ijtihad of the commentators. Therefore, the legitimacy of ta’wil has always been discussed. As a result, it has been seen that the word ta'wil somehow preserves its relationship with the lexical meaning in the Qur'an, but it is not used in the sense of "tafsir" in the later understandings. Later assumptions about ta'wil are closely related to their historical conjunctures. [ABSTRACT FROM AUTHOR]

The Qur'an, with its purpose of sending and the principles it contains, is an important source where people can learn what to do and avoid as a servant of Allah. In this respect, the Qur'an has an important place in the lives of those who belong to the religion of Islam, both with its provisions and with its basic tenets and principles. Because it is the indispensable guide of directing the society to good, right and beautiful starting from the individual, establishing rights and justice in a society formed within the framework of its principles, and interpersonal relations. In this respect, it is a very important responsibility for every Muslim who strives to live according to religion, to understand the Qur'an correctly and to observe its principles. Since the Qur'an presents its message in Arabic, the most basic condition for understanding it is to know the subtleties of this language and to comply with them in the process of understanding. However, for all interlocutors in different geographies, it is not a possible goal and situation to require and expect learning Arabic in an attempt to understand the Qur'an and live its principles. Therefore, understanding the Qur'an takes place in different ways for those who know Arabic and those who do not. As in the example of the Companions, for those who know Arabic, understanding is tried to be realized directly through the original text, while for those whose language is not Arabic, it is possible to understand it and do what is necessary through translations. In this context, the conversion of the verses of the Qur'an into an understandable form in Turkish is realized with the translations of the Qur'an. In this respect, it becomes a necessity for Turkish speakers to translate the Qur'an into this language in order to understand it, benefit from it, convey it and apply its principles. In order for the translations of the Qur'an to fulfill this function, they must accurately convey what is meant by the verses. In this sense, the success of the translation depends on the fact that what is understood from the Arabic wording of the verse and what is understood from the Turkish equivalent of this wording are in the same direction. For this, it is often necessary to take into account not only what the verse says, but also how it says it. Therefore, in this process, literal translation, which concentrates only on what the verse says, should be used to the extent that it conveys the meaning. The verse, if any, should be translated into Turkish with its intended meaning, taking into account the metaphors, rhetoric and indirect expression styles, if any. However, excessive devotion to the wording seen in some Qur'an translations may be insufficient to convey the intended meaning. Because, in the translation of most verses, it is not possible to make a successful translation by considering only the words and finding the correspondence for each word. Because the translation of many verses requires a much more difficult and versatile effort than finding a response to every word in it. One of the points where the necessity of this effort is clearly felt is the translation of the expressions used for the names, attributes and actions of Almighty Allah. It will also contribute to the formation of an opinion about the adequacy of the literal translation, if the literal translation examples preferred in the translation of these expressions into Turkish convey the glory of Allah in accordance with the spirit of the Qur'an. Because in the translation of these expressions, which should be given meanings in accordance with the spirit of the Qur'an and the true belief in Allah, taking the word rather than what is meant as a basis may lead to some misunderstandings or incomplete understandings. Although the measure of literal devotion should be as much as its contribution to the transfer of the correct meaning, exaggerating this can lead to the formation of wrong meanings in the mind of the addressee. Expressions contrary to His sublimity such as “setting a trap, taking revenge, fabricating, giving birth”, which would be a problem even for people, are used for Allah. Therefore, during the translation of such statements about Allah, literal translation should be abandoned and a translation should be made in the direction of what is meant, taking into account the integrity of the Qur'an, belief in oneness, God's being Lord, exaltation and uniqueness. It should not be ignored why and for whom these expressions are used. In the framework of all these issues, a detailed examination of some translation examples on the subject, which point to the consequences of taking the word as basis rather than the meaning, in a way that will allow to distinguish between correct and incorrect translation, will raise awareness about the extent of literal observance. In this study, which was prepared for this purpose, attention is drawn to the drawbacks of the translation, which prioritizes the word rather than the meaning, in particular concrete examples selected from the translations prepared by the academicians. [ABSTRACT FROM AUTHOR]

The science of Qıraat includes tafsir as well as fiqh, nahiv and rhetoric. Qıraat differences that affect the interpretation of the verses are examined in the perspective of tafsir. Qıraat includes the manners of tone in the parts related to the conflicts in the pronunciation of the letters, such as the amounts of imâle, tahfîf, teşdîd, teshîl, tahkîk, hems, rihvet, günne, idğam, medler, etc. The various fiqh provisions have been derived from the differences in qıraat and the breadth of tafsir based on the effect of tafsir. Najm al-Dīn al-Tūfī, Muhyiddīn al-Kāfiyajī, and Suyûti emphasizes this science as obligatory for commentators in terms of the effect of recitation on tafsir. A'raf Surah is the first surah that describes the unity of the prophets' mission, struggle, and content in divine messages. The words describing the method used by the Prophet Moses in inviting Pharaoh and his companions, and the words describing the struggles of the Prophet Lot against the sexual perversion of his people are examined in the context of the effect of the differences of the Qiraat on the exegesis. In addition, the effect of Qiraat differences on the richness of meaning in the words describing Allah's power to give life to the dead earth and to shatter the mountain is examined. The Surah began by declaring the greatness of the book, the strength of its proof, and the splendor of its guidance, while warning the opponents and explaining the invitation. It addressed the aims of the invitation in the Meccan period. These goals include the message of Islam, the unity of Allah in worship and judgment, resurrection, reward, and punishment. It containes revelation and prophecy, and in particular the affirmation of Muhammad's prophecy, and declares the method of the invitation. This method is present in the religious invitations of all divine messages. This surah is named A'rāf due to the fact that considered a wall between heaven and hell and the subject matter of its companions in the verses 46-47 and the Miqat and Misak because it mentions the miqat with Moses in the verse 143 and contains the news of misak in the verse 172. The surah is also called “المص “because of the letters mukatta'a at the beginning. Surah A'raf is the seventh of the surahs that begin with huruf-ı mukatta'a, in order of mushaf. It is the third of the surahs starting with Hurûf-ı mukatta'a and in terms of length. It is reported that there is no other surah which start with hurûf-ı mukatta'a in the date of revelation descended before Surah A'raf except for the surahs of Sad “ص “Qaf “ق “and Kalem “ن “there are 19 surahs in the Qur'an that start with hurûf-ı mukatta'a, along with the chapters of Kalem, Kaf and Sad, which begin with a single letter. Except for Bakara and Âl-i Imran, all of them were accepted as Meccan on the basis of the alliance that they had been revealed in Mecca before the hijra, A'raf 7/163-170. It is mentioned that the verses were revealed in Medina and that their style overlaps with the civilized verses. The second Meccan surah was accepted in the arrangement of the Mushaf. Al-Duha, al-Inshirah, etc. descended before Surah A'raf. It was revealed between the short surahs known as mufassal surahs and the Meccan surah groups, which are known as mutavassıta surahs and contain nearly a hundred verses that were descended after them. Despite the differences in qıraat in the 93 verses of Surah A'raf, Abu Bakr Shu'be focused on the differences in qıraat in 19 parts of the surah. İbn Zenjala, on the other hand, included the differences in qıraat in 44 verses in his book. The differences in qıraat in the words “ياحَرِ “ and “ شراْ ُب “in Surah A'raf; on the one hand, Allah's giving the good news of mercy by reviving the dead earth thanks to the wind, and on the other hand, mentioning the wind that causes torment contribute to the richness of mana in explaining his power of resurrection and torment. َحقي ق ى“ expression The ٰ علَ ” in the verse refers that it reveals the mastery of Moses in using the delicacy of words and stylistic precision in explaining divine truths to Pharaoh. While the word “ىٰ علَ “ in the qıraat attributes the concept of telling the truth to the prophet. The word “ي عل “describes this term as the duty of the prophet to tell the truth. Although both meanings are close to each other, the richness that the recitation difference adds to the meaning draws attention. [ABSTRACT FROM AUTHOR]

In this article, the life and works of Ahmed bin Mahmud al-Esam el-Karamânî al-Lârendî (d. 971/1564), one of the Ottoman commentators, the manuscripts of the work named Tefsîru'l-Karamânî, its nature, method, issues about whether it is a summary or a tafsir will be discussed. There are many copies of Tafsîru'l-Karamani in the Turkish Manuscripts Libraries belonging to the author and the copyists. The work was first written as a draft by the author and then it was finalized. There are some confusions in the records of the books and libraries in the information given about both the author and the work. An effort has been made to eliminate the misinformation and confusion about the work and the author by making a general scan of this huge work, which consists of twelve volumes. There are reasons why such a large work and its author are not famous. We can count the reasons such as the author's deafness, leaving Payitaht as a result of the disagreement between him and Selim the second (974-982/1566-1574) and settling in the town of Lârende in Karaman province, and the predominance of the transport aspect of his work. As a result, the work on the arbitration of the entire work has come to an end. It is important that the work is completed and presented to the benefit of scholars. [ABSTRACT FROM AUTHOR]

Ibn ʿArabī's Allusions of the Quran in the World of Man, a minor and as yet little-studied work of 1205, epitomises his jazz philosophy more generally. Its rhymed prose also playfully riffs on and encodes as riddle the two occult sciences that would become the core of the Akbarian imperial-scientific legacy throughout the early modern Persianate world in particular: lettrism and astrology. To open this gorgeous, gnostic, visionary exegesis to comparative study, over a third is translated here, with emphasis on its astro-lettrist stylings. [ABSTRACT FROM AUTHOR]

The Holy Qur'an, which was sent to ensure the happiness of people in the world and the hereafter, includes theological, practical and moral issues. Among these, the practical issues fall within the field of interest of the ahkam verses. One of the most effective methods in understanding the ahkam verses is to know the reasons why these verses were sent. The reasons why the verses were sent have a great role in the correct understanding of the ahkam verses preventing misunderstandings. Due to its importance, this study aims to reveal and draw attention to the effect of the reasons for the sending of the verses at the point of understanding and interpretation of the ahkam verses. As a method, six verses fiom the ahkam verses were selected, and both the ahkam tafsirs and other classical tafsirs were scanned in the context of the exegesis of these verses. After explaining the concepts such as ahkam verses, reasons for nuzul, the subject was explained through selected sample verses. As a result, it has been tried to contribute to the field by revealing the role of the reasons for the verses in the understanding and interpretation of ahkam verses. [ABSTRACT FROM AUTHOR]

Every person is naturally affected by the social environment in which they live, mufassirs, like everyone else, are affected by the events in their environment and the reflection of this influence is clearly seen in their works. The tafsirs are not only about interpreting the meanings and wisdoms contained in the verses of the Qur'an, but also the period in which the mufassirs lived, their education levels, ideologies and social circles, etc. cases seem to have a serious impact on their interpretation. Therefore, it is extremely important to consider these issues while examining the approaches of tafsir and tafsir to the verses in terms of a healthy interpretation of the verses and reaching the right conclusion. Based on this idea, in our study, we tried to make a comparison by presenting their approaches in the context of the 59th verse of Nisa, which includes the method rules of Razi and Qutb, who lived in different periods and in different social environments and were also famous in the Islamic world. Therefore, it is extremely important to consider this factor when evaluating the approaches of mufassirs. The aim of this study is to reveal the approaches of mufassirs who lived in different periods and in different social environments through certain verses and to contribute to other studies on this subject. [ABSTRACT FROM AUTHOR]

Kur'ân'da Allah'ın, inkârcılarla mücadelede peygamberlere yardım etme sözü verdiği ve yardım ettiği ifade edilirken İsrâiloğulları'nın bazı peygamberleri öldürdüğü de belirtilmektedir. Çelişki intibaı veren bu durumu araştırmak amacıyla bu çalışma yapılmıştır. Makalede Allah'ın peygamberlere yardım etme sözü verdiğini ifade eden âyetler incelenmiş, arkasından da peygamberlerin öldürüldüğünü belirten âyetler tahlil edilmiştir. Yapılan analizde öldürülen peygamberlerin isimlerinin Kur'ân'da ve hadislerde belirtilmediği görülmüştür. Bunun üzerine Tanah'a, İncillere, tefsir ve tarih kitaplarına bakılmıştır. Yapılan araştırmada Tanah'ta Zekeriyyâ b. Yehoyada'nın, İncillerde Hz. Zekeriyyâ ve Hz. Yahyâ'nın; tefsir ve tarih kitaplarında Yeşea ve Yeremya peygamberlerin öldürüldüğünün aktarıldığı tespit edilmiştir. Bunun dışında bazı kaynaklarda katledilen peygamberlerin sayısıyla ilgili nakledilen rivâyetlerin senedleri ve içerikleri tahlil edilmiştir. Rivâyetlerin kimisinin senedinin zayıf olduğu, kimisinin kaynağının belli olmadığı ve Allah'ın peygamber gönderme sünnetiyle de örtüşmediği görülmüştür. Allah'ın peygamberlere yardım etme sözünün mahiyeti ve bu peygamberlerin niçin ve nasıl öldürüldüğü araştırılmış, bunun sonucunda Allah'ın galip gelme vaadinin peygamberin getirdiği davayı küfre karşı üstün kılmaya yönelik olduğu ve kâfirlere karşı peygamberi korumayı da kapsadığı anlaşılmıştır. Bu nedenle Allah'ın tarih boyunca peygamberleri koruduğu ve canlarına kastedenlere fırsat vermediği tespit edilmiştir. Ancak peygamberleri korumanın kişisel ve siyasi konuları kapsamadığı, Zekeriyyâ b. Yehoyada'nın siyasi, Hz. Yahyâ'nın şahsi nedenlerle öldürüldüğü görülmüştür. Hz. Muhammed'in (s.a.v.) Allah'ın yardım sözünün şahsını korumaya yönelik olmadığını değerlendirerek Mâide sûresindeki "Allah seni insanlardan koruyacak." âyeti nâzil oluncaya kadar Medine'de bazen güvenliğini sağlamak üzere sahabe görevlendirdiği anlaşılmıştır. Ayrıca peygamberlerin bir suçtan ötürü öldürülmediği; haksız bir şekilde suç işleme ithamıyla öldürüldüğü, bunun sonucunda da Allah'ın cinayeti işleyenlerden intikam aldığı görülmüştür. [ABSTRACT FROM AUTHOR]

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

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

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

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