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Sociology of Religion is a modern science born in the West. Sociology of Religion in Turkey in its early periods developed more along the lines of Emile Durkheim. The names that were effective in this were Ziya Gökalp and his intellectual follower İsmail Hakkı Baltacıoğlu. Baltacıoğlu, an intellectual of the transition period, has an eclectic character. Besides being an educator, he was also interested in sociology. His views on religion shed light on the debates on religion at the time he lived. His work Din ve Hayat (Religion and Life) and his articles on religion published in magazines provide important information about the religiosity of his time. During the founding years of the Republic, he criticized and proposed both the religious policies implemented and the religious perception of the society. He wrote works with the discourse of reform in religion, and especially saw a new translation of the Qur'an as the cornerstone of the reform he envisioned. Like Ziya Gökalp, he was influenced by Emile Durkheim and approached the institution of religion from a functional perspective. He defends the thesis that the institution of religion is indispensable in social life. He accepts that religion is decisive on other social institutions. According to him, religion is a necessary institution for national unity and integrity. He contributed to the development of sociology of religion with his works. In the article, İsmail Hakkı Baltacıoğlu's views on religion are discussed and his works are analyzed with the hermeneutic method. The article makes an important contribution to the field in terms of shedding light on the historical development of sociology of religion. [ABSTRACT FROM AUTHOR]

People need to benefit from the guidance of the Qur'an to succeed in their duties and worldly tests, avoid sin, and understand the Qur'an accurately to follow its divine instructions and restrictions. Since the time of the Companions until today, Islamic scholars have tried to understand the Qur'an better and have written tens of tafsir books to explain it accurately. The Qur'an's use of concise language and the inherent richness of Arabic can lead to nuanced understandings of specific words. One of them is the first sentence of Surah al-Najm and the word 'lamam' in this sentence. Some commentators understood "lamam" as a "sin committed before having faith." Others interpreted it as a minor sin, while some saw it as "words, actions, and behaviors other than fornication, such as touching lustfully." Still others interpreted it as a sin committed just once or twice but then repented and never committed again. If we consider the dictionary definition of "lamam" alongside other verses and hadiths, it can be understood as literally meaning "a minor sin." This sin is impossible to commit without Allah's protection and typically involves a transgression committed only once or twice, followed by sincere repentance and a commitment to avoid repeating it. [ABSTRACT FROM AUTHOR]

Abdallah ibn Abbas came to the fore in the science of qira'at (Qur'ānic recitation) as well and was among the companions who were Qur'ān reciters (qurra) of the second-generation. It is reported that he taught the Quran and hadiths to Ibn Abbas, who had been with the Messenger of Allah since childhood. In particular, due to his aunt Maymunah bint al-Harith's being the wife of the Prophet, Ibn Abbas was also reported to have stayed some nights in the house of the Prophet, prayed behind him heaps of times, and heard the recitation of the Messenger of Allah. Ibn Abbas, who had learned the Qur'ān from the Prophet and listened to his recitation, also memorized some of the surahs during the time of the Messenger of Allah. He received the science of qira'at by way of ard (reciting in the master's presence) from Ubayy ibn Ka'b, Zayd ibn Thabit, and Abdullah ibn Mas'ud, who were Qur'an reciters (qurra) of the first generation. The extensive presence of narrations regarding recitation aspects attributed to Ibn Abbas in the sources is another indication that he was competent in the science of recitation. This study divides the recitation aspects cited in the sources into two parts. In the first part are the recitations included in the transmission chains of the Imams of Seven and Ten Recitations (qira'at al-sab'a and al-ashara) that are considered within the authentic category. The second is his recitations falling within the category of shaz qira'at, which he reports for commentating purposes as synonymous, and are outside the authentic recitations. These recitation aspects narrated in the sources were evaluated from various aspects and used in the interpretation and exegesis of the verses. [ABSTRACT FROM AUTHOR]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri 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.)

Copyright of Dinbilimleri Journal is the property of Dinbilimleri 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.)

Copyright of Dinbilimleri Journal is the property of Dinbilimleri 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.)

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

In this study, the basic features of the work named "Translation and Short Commentary of the Qur'an: Dictionary of Basic Qur'anic Concepts", which emerged within the activities of understanding and giving meaning to the Qur'an, which is expressed as "interpretation" rather than “translation” in our country, Its evaluation in terms of translation techniques and its contributions to the field are discussed In this work, the parentheses in other meanings are not included at all, and several verses are never interpreted together, each verse is interpreted separately. Some of the concepts mentioned in the meaning are explained in the section in which they are mentioned, and in addition, a dictionary of Quran concepts, a commentary on the names of Allah in which the names of Allah in the Quran are explained, and a short history of the Prophets are added to the last part of the work, contributing to the originality of the work. Thus, the interpretation has emerged as a kind of concise tefsir. In his work, Beşer gave importance to the explanation of the Quran with the Quran and the hadith, touched upon the reason for revelation, made references to the texts of the Holy Books before the Quran, and included the sciences of the Quran. He mentioned the views of different sects on fiqh issues without making a choice but did not refrain from choosing a sect in terms of belief. He took care to use words, concepts and proverbs in current language, and touched upon the problems of the age such as GMO foods and some controversial issues seen in today's sects and communities. In this respect, the translator's views and thoughts were also evaluated in the work called Short Tafsir. This study conducted on the work in question; It aims to shed light on new translation studies to be carried out as well as evaluating the current study. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches 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 ULUM Journal of Religious Inquiries is the property of ULUM Journal of Religious 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.)

One of the elements that enrich the meaning of the verses of the Quran is the differences in recitation. Recitation differences are not all of the same type. Some of these simply consist of different pronunciations that affect the phonetic structure of the words. Some of them cause meaning changes beyond phonetic differences. In the literature, the first of these is characterized by the concept of usûl and the second by the concept of farshy. Translations are compiled in order to bring the meaning of the Qur'anic verses to large audiences. Translation writers especially appeal to the masses who cannot understand the Quran because they do not know Arabic, and aim to help these people understand the Quran. Translation studies have been gaining increasing momentum in the last century. It is a very important issue to pay attention to the diversity of meanings arising from the differences in recitation in the transcribed meanings. In this study, it was tried to examine how much attention was paid to the difference in recitation in certain meanings made in the last century. For the analysis, the translations of Ismail Hakki from Izmir, Hasan Basri Cantay, Omer Nasuhi Bilmen, Elmalili Hamdi Yazir, which can be considered as the early period, were preferred, and among the recent period translations, the translations of Suleyman Ates, the Presidency of Religious Affairs and Mustafa Okuyan were preferred. The aim of the study is to reveal to what extent the diversity of meanings resulting from recitation differences is reflected in the meanings. Comparative analysis method was used in the study. In the study, other translations were also examined when necessary and possible. At the end of the examination, it was generally seen that most of the translations did not include the diversity of meanings resulting from differences in recitation. For example, the fourth verse of the Surah al-Fatiha is generally given as "the owner of the day of judgement" in the translations, and the difference in recitation in the verse meaning كِ لِمَ (ruler, king) is not taken into consideration. The exception to this is Hasan Basri Cantay. By translating the said part into Turkish as "the owner and ruler of the day of religion", he reflected the meaning resulting from the difference in the relevant recitation. The one hundred and sixth verse of Surah al-Baqarah is mostly translated as "Whatever We abrogate or cause to be forgotten from a verse" and similar expressions. The diversity of meanings arising from the different recitation of the verse as هاَ َ سأَ نْنَ” ertele-di” is reflected in some meanings. In the translation prepared by the Presidency of Religious Affairs, one of them, the section in question is translated as "If we annul the provision of any verse or cause it to be forgotten (or postpone it)". Ismail Hakki from Izmir also reflected the difference in meaning with a similar expression. There is a different qiraat in the form of مِ ْ سلَّ ال in the two hundred and eighth verse of the Surah al-Baqara. This difference is reflected in the translations in three ways. The first approach preferred to reflect the meaning of submission resulting from the recitation of م ْ سلِِّ ال, the second approach preferred to reflect the meaning of peace arising from the recitation of مِ ْ سلَّ ال, and the third approach preferred to reflect both meanings in its meaning. For example, Süleyman Ateş translated the relevant section as "O believers, enter Islam (or peace) all together." At the end of the study, it was determined that Ismail Hakki from Izmir and Hasan Basri Cantay included relatively more differences in recitation. It has been observed that Mehmet Okuyan focuses on different interpretations of the relevant verse rather than the variety of meanings resulting from the difference in recitation. It has been observed that Suleyman Ates sometimes touches on the difference in recitation, sometimes in the section where the verse is explained. Similarly, it has been observed that Elmalili Hamdi Yazir sometimes includes the difference in meaning, which he does not include in the meaning, in the section where he interprets the verse. It has been observed that the difference in recitation is mostly not included in the translation prepared by the Presidency of Religious Affairs. The determined results have shown that not including the richness of meaning resulting from the difference in recitation is a deficiency in terms of translations, and this issue should be taken into consideration in the translations. In this context, it was thought that it would be very useful to compile a different explanatory translation that focuses especially on the differences in recitation. [ABSTRACT FROM AUTHOR]

Lifespan can be defined as the entirety of time spent by an individual in the scene of existence. Birth, life, death and the encompassing concept of lifespan are constantly occupying the human thought world and real life. Throughout history, humanity has tried to stay away from the fact of death as an event that ends his existence on earth. For each individual human being, death cannot be completely denied, but neither is it a fact that can easily be surrendered. Therefore, throughout human history, mankind has essentially desired immortality. In the face of the impossibility of immortality and the inevitability of death, humanity has desired at least to live as long as possible on Earth. Although it is not within one's control to choose whether one's life will be long or short, the desire for a long life is almost present in every individual. In this context, the phenomenon of longevity has emerged as an issue that has preoccupied the human mind throughout history. As is known, Allah has conveyed His revelation to people, taking into account individual and societal matters that concern them, while considering their social, cultural, historical knowledge and accumulations. In this regard, certain topics related to life, lifespan, and death have found their place directly and indirectly in the Qur’an. Both directly referring to human lifespan and containing expressions regarding the possibility of longevity, the desire for long life in humans, and the value of life, there are verses in the Qur’an. As far as we could determine, there is no study in our literature that deals with the concept of life or long life from the perspective of the Qur’an alone. Therefore, the subject of this study has been determined as the phenomenon of longevity from the perspective of the Qur’an. The aim of the study is to fill a gap in the field by presenting the phenomenon of longevity as comprehensively and complementarily as possible from the perspective offered by the Qur’an. While some verses of the Qur’an are directly related to longevity, others indirectly address the topic. In this context, primarily, the verses containing the concept of longevity were identified within the scope of this study. When these verses are classified, it is seen that the Qur’an touches upon the desire for long life in humans, the possibility of long life for humans, and the value of longevity for humans. Therefore, after briefly explaining the concepts of life and longevity, the issue of the desire for long life in humans is examined. It can be understood from the verses that the desire for longevity in humans is inherent in human nature, provided that it does not exceed the limits. However, desiring a longevity is condemned with the purpose of denying life after death and the accountability that will take place, as exemplified by the Jews. Whether life is short or long is in the hands of Allah. The Qur’anic verses confirm that it is possible for human life to exceed the generally accepted average human lifespan. In fact, a human living longer than an average period is a reality. However, what the verses emphasize in this regard is that Allah determines the lifespan, and the lifespan of every individual is recorded by Allah at the very beginning. Additionally, the verses indicate that if a person is granted a very long life, this situation will result in a reversal in terms of the individual's creation. Therefore, since it is possible for a person to become ignorant of what they know, in the Islamic world, a longevity is described as a state that should not be desired. Finally, it should be noted that whether life is short or long does not add value to life on its own. According to the Qur’an, the factors that give value to life are faith and righteous deeds. In this regard, a long life adorned with faith and righteous deeds, lived until the last breath, is highly valuable in the sight of Allah. [ABSTRACT FROM AUTHOR]

The Qur'an is an unparalleled treasure as a linguistic and literary source. One of its literary aspects is the concepts within the Qur'an. Understanding the Qur'an necessitates accurately comprehending the words and expressions used in the verses. This requires identifying the root meaning of these words and the meanings they have acquired over time. This study examines and evaluates the important concept of “zīnat” (ornament/adornment), which adds richness to the Qur'an. The aim of this research is to identify the lexical meanings of the term "zīnat," the meanings it conveys, and its usage in the verses. To access the sources for this study, a review of printed materials was conducted. As the study focuses on the examination of the concept of zīnat in the Qur'an, the lexical meanings of this term were identified first. The primary focus of the study is the analysis of the term “zīnat” and other words used in similar meanings. After identifying the concept, its usage forms in the Qur'an were included. Considering the scope of the study, words related to zīnat in the Qur'an were included. However, not every concept with a semantic relationship to zīnat was included. Therefore, some words with similar meanings that do not appear in the Qur'an were not included in this research. [ABSTRACT FROM AUTHOR]

Throughout history, people have faced struggle in two fundamentally opposing ways. One of these paths is the true path and the other is the false path. This conflict will continue as long as the truth and the falsehood exist. God calls people to side with the truth and fight the falsehood through His prophets and the books that He sent with them. As for Satan, he fights the truth for the sake of the falsehood itself and those who follow it. Therefore, there is no escape from fighting the falsehood. This jihad is one of the most important duties of prophets and believers. Islam has become the general name for the struggle for divine religions. The struggle against the falsehood and the calls of previous prophets to their people has acquired a universal character for all humanity since Muhammad (pbuh). The struggle against the falsehood in the name of the truth has basic features that have not changed from the past to the present. In our world today, where struggles are intensified in the name of the falsehood, the methods applied by the Prophet Muhammad (pbuh) in the struggle for the truth are of great importance. [ABSTRACT FROM AUTHOR]

The piecing together (talfîq) the recitations (the qirââts) of the Qur’an is a controversial issue in the sciences of the Qur’an recitation and the Islamic law (fiqh). Its effect on prayer is one of the legal dimensions of the discussion. The pronunciations in some Qur’anic recitations may come to be easy for a person compared to other Qur’anic recitations. For the reason of such easiness, the person may read certain verses by transferring to a recitation which is different from the recitation he started at the beginning of the prayer or if he studied the ten recitations of the Qur’an he may make the transition between different recitations by mistake. For the reason of above-mentioned transitions, the problem of the effect of talfîq on prayer occurs. This creates the need for research to clarify the issue. This need is one of the important reasons for writing this article. The article first examines the concept of transition or piecing together between different recitations (talfîq) in terms of the science of the Qur’anic recitation. After mentioning the opinions of the scholars of Qur’anic recitation, the article examines the concept of talfiq and its types. Talfîq between recitations means to read a Qur’anic verse according to one recitation, then continue its recitation accoding to another way of recitation. Talfîq can be done in three ways. These are talfîqs made by changing the letters or vowel marks of the words or just changing only its sounds. The scholars of Qur’anic recitation have disagreed on the ruling of talfîq between recitations. While some of them say that it is absolutely not permissible, others find it permissible on the condition that it does not distort the meaning of the Qur’an. However, the effect of talfîq on prayer is not mentioned in their opinions. The talfîq is divided into two in terms of its effect on prayer. They are talfiqs that may affect prayer or not affect it. The effect of talfiq on prayer depends on its effect on the meaning of the Qur’an. If it changes the meaning of the Qur’an in a way that contradicts it, this kind of the talfîq invalidates the prayer according to Hanafis. However, according to Maliki, Shafi'i and Hanbalis, if it changes the meaning of the Quran deliberately in a way that contradicts it, it invalidates the prayer, but if it is done by mistake, it does not invalidate the prayer. If the talfİq does not change the meaning of the Qur’an in a way that contradicts it, it does not invalidate the prayer because it does not lead a contradiction in meaning. However, since the talfîq creates a deficiency in prayer, the person who makes the talfîq commits a disapproved deed and a deficiency in his prayer. If this deficiency occurs in the wajib recitation, that person makes up this deficiency by performing prostration of forgetfulness at the end of the prayer. If the deficiency happens in the sunnah recitation, there is no need to perform the prostration of forgetfulness. The reason why talfîq which changes the meaning of the Qur’anic verse in a way that contradicts it invalidates the prayer is that the words pronounced in the prayer are taken the form of mundane words. Because a word can be either the Qur’an or a prayer or a dhikr. All the words other than these three types are mundane words. When the above-mentioned talfîqs at the level of letters, vowel mark and sounds are examined, it is seen that the talfîq at the level of sound does not change the meaning of the Qur’anic verse. It is observed that some of the talfiqs at the level of letter and vowel mark change the meaning of the recited Qur’anic verse while some others do not change its meaning. However, this change is not at a level that would contradict the meaning of the Qur’anic verse, but at a level that would create a deficiency in the meaning of the verse. For this reason, none of the types of talfîq invalidate the prayer. But some of them create a deficiency in prayer. As a result, it has been determined that the piecing together (talfîq) between mutawâtir recitations has a negative effect on the validity of prayer in some cases, but does not have a negative effect in some other cases. All of these provide an answer to a question that a person may encounter in his life of worship and help him to establish his relationship with God on a more solid basis. This is one of the benefits that makes this article important. While researching the subject, sources were obtained by using the documentation method, and the rulings were tried to be reached by examining particular samples and universal rules within the framework of the rulings of Islamic law by using inductive and deductive methods. By clarifying the rulings of the issue, the article aims to contribute to perform the prayers in a more healthy way. [ABSTRACT FROM AUTHOR]

In this article, with the aim of examining and explaining the Qur'an, universe and human together and revealing the method of interpreting these three truths, Çankırı Karatekin University Faculty of Islamic Sciences, Department of Tafsir, Dr. Lecturer. The book of the PhD study that was completed and defended by Dr. Yahya Arslan in 2022 and then was published in 2023 under the title "Qur'an-Unıverse-Human The Methodology of Understanding and Interpreting the Three Books" will be evaluated. The main reason why this study was chosen for criticism is that the book has a face that is very much oriented towards current issues in terms of its topics. In fact, as far as I have researched before we start to evaluate this book, there is no study on this issue evaluates the Qur'an, the universe and the human being together and deals with the relationship between these three truths in detail. The book consists of four chapters in total, including an introduction. In the introduction part, the subject and the importance of the research, its scope and sources are stated, and then the concepts of the Qur'an, the universe and the human being and the relationship between these concepts are explained in general terms. The first part of the book is titled "The Book of the Cosmos" and the second part is called "The Book of Man". In these two chapters, the universe and human beings are analyzed in the light of the Qur'anic narrative and the interpretations of the commentators through their characteristics and some events that took place in them. In the conclusion, after a general evaluation, the necessity of reading, understanding and interpreting the three books together is pointed out with the data and suggestions obtained. It is concluded that it is possible to understand and interpret the Qur'an, the universe and the human books together. [ABSTRACT FROM AUTHOR]

In this paper I describe the nature and scope of the concept 'sunna' in progressive Muslim thought. I argue that, unlike the hadith-based concept of sunna found in classical Islam, the concept of sunna in progressive Islam has strong affinities with how that concept was understood during the formative period of Islamic thought. In this respect, I show that the concept of sunna in progressive Islam operates within a broad contextualist and rationalist approach to Islamic theology and ethics, that it is a general ethico-behavioural embodied concept. It is not viewed as a source of Islamic belief, nor is it considered a form of unrecited revelation - although, for hermeneutical purposes, it exists in an organic and symbiotic relationship with the Qur'an. In the last section, I discuss several concrete implications this approach to the concept of sunna has in progressive Islam, doing away with many norms, values, and practices that have been associated with the concept in classical Islamic law/ethics, such as those pertaining to family and criminal law. With respect to this, I highlight how a progressive Muslim approach to normative sunna enables the Islamic interpretive tradition to shed ethically and epistemologically outdated norms, values, and practices that have often been defended on the basis of a concept of sunna that operates within the hermeneutical confines of classical Islamic theology and Islamic legal theory. [ABSTRACT FROM AUTHOR]

During the Medinan period of revelation, the formation and evolution process of the first Islamic society was completed. In this process, it is necessary to draw attention to the concepts of the Qur'an, which are recognized only in the Medinan Surahs, influence Islamic society from different manners and the field of meaning built by these concepts. In this study, five concepts that are effective in the field of belief, worship and law will be examined in terms of gaining Islamic identity to believers. The concept of "al-Yaumu'l-Ahir" (The Last Day) in terms of belief was emphasized in the Medinan period of the revelation as an emphasis on the need for the principles of belief to be effective in shaping one's life. In the field of worship, the concept of qard al-hasan was only mentioned in the Medinan surahs. "Qard al-hasan" is described as the debt given to Allah in the Qur'an. This definition has been the target of the criticism of the People of the Book. Another concept that will be emphasized in the article is the "Hududullah" that pointed out to remain within the limits determined by Allah in legal issues. The concept of "Jahiliyya", which expresses the understanding of life outside the boundaries drawn by Islam, is another expression studied in this paper. In the Qur'an, the previous thought structure and lifestyle, which is not based on monotheism, is described as "Jahiliyya" and the Islamic character, the world of mind and life are brought to the fore. Thus, the person is expected to be determined in both the belief and the world of faith, to stay away from the mistakes and to remain in Islamic religion by realizing the mistakes he has made. Moreover, one of the concepts that are mentioned only in Medinan surahs is the concept of sin (جناح), which is in the form of a sin to Turkish. Finally, the word jibt is mentioned in a single verse, describing everything that is worshiped other than Allah. In this article, the impact of revelation on Islamic society during the Medinan period will be examined through the six concepts mentioned above. [ABSTRACT FROM AUTHOR]

Since the beginning of the revelation of the Holy Qur'an a number of allegations regarding the name al-Rahmân have been made. Some of these allegations are asserting the fact that the name al-Rahmân has a foreign origin, that it was not mentioned in the Jahiliyyah period, that it belongs only to a certain period, that it is used as a proper name, that it is not mentioned in relation to the creatures, that it is always mentioned alone, that it is only mentioned in matters related to the Ahl al-Bayt, that some Judeo-Christian concepts and otherworldly matters are mentioned with this It is better to shorten this sentence. Based on all these, it has been tried to prove that the Qur'ân is not a divine book and that it was written by humans. This study aims to identify and respond to the allegations of the polytheists living in the Meccan period and some scholars who conducted research on the Qur'ân around the name al-Rahmân. First of all, the etymological structure of the name al-Rahmân was examined, the meanings given to this name by the commentators were determined, and the depth of meaning of this attribute was tried to be revealed in the Qur'ânic verses in which the name al-Rahmân is mentioned. Afterwards, the allegations about the name rahmân and the verses in which this name exists were tried to be answered within the integrity of the Qur'ân, by revealing the data and methods of the science of tafsîr, and by referring to the works of the scholars who were interested in this subject. [ABSTRACT FROM AUTHOR]

This study seeks to identify the primary objectives of the narratives found in extensive passages of the Qur'an. These narratives primarily serve to guide and enlighten individuals. Moreover, they demonstrate that Islam and its principles are not new phenomena but rather a continuation of the teachings of previous prophets. The narratives aim to recount historical events, and to take a consideration for present and future generations. These narratives also provide a brief history of the ongoing struggle between belief and disbelief, and emphasize the consistent nature of human behavior in this struggle through different ages. By emphasizing the existence, unity, and omnipotence of Allah, these narratives provide evidence that Muhammad, who conveyed them through revelation without prior knowledge of past prophets and communities, is indeed the Messenger of Allah. This study aims to explain the main purposes of these Qur'anic narratives, which are dispersed throughout various works, and to explore why narratives are so prevalent in the Qur'an. The Qur'an functions as the primary source for this study, supplemented by narrative materials from classical tafsir and sirah sources, as well as modern literature. The main objectives of the Qur'anic narratives are presented in bullet points for clarity. The study reveals that, these narratives serve various other purposes in addition to its offering of advice and lessons. [ABSTRACT FROM AUTHOR]

This article focuses on the intricate nature of the science of tafsir. It discusses the function of tafsir within the framework of identifying the principles of tafsir methodology and tafsir narrations. The book’s contribution to the science of tafsir is emphasized by underlining that it aims to provide essential details for understanding and addressing the subject and comparing classical and modern understandings of tafsir. In addition, the scientific value of tafsir and its relationship with other Islamic sciences is examined. The work primarily focuses on identifying and analyzing the discussions regarding the nature of tafsir within Islamic thought. [ABSTRACT FROM AUTHOR]

The three Abrahamic religions -Judaism, Christianity, and Islam- are believed to originate from the same source. Although these religions emerged in geographically proximate regions and display differences in certain aspects, they also share similar narratives on various topics. Despite the different times of their revelation, their commonalities in certain matters are noteworthy. The approach of these religions to various subjects and their similarities and differences have been subjects of interest. One such topic, found in many faiths and mythologies, is the story of the Flood. According to Jewish and Christian sources, the Flood occurred during the time of Noah, who is considered a righteous man. In Islamic sources, Noah is regarded as one of the great prophets (Ulu'l Azm). The purpose of this study is to trace the account of the Flood, its location, nature, philosophy, and the fate of the Ark according to the Bible and the Qur'an. By identifying the common and differing aspects of the story in the sacred texts of these three monotheistic religions, this research aims to provide a comprehensive understanding of the narrative. The topic spans various disciplines such as mythology, literature, history, exegesis, and hadith, and these aspects will be addressed as relevant.In the referenced sources, the Flood is seen as a sign meant to guide humanity to the right path, a manifestation of divine law, a miracle, and a lesson. This study utilizes the texts of the Old and New Testaments (Torah, Psalms, Gospels) from the Holy Bible by the Bible Society and the Qur'anic text along with its authentic exegeses. [ABSTRACT FROM AUTHOR]

This study examines the Qur'an's address to the Ahl al-kitab, especially the Jews, at the end of the Meccan period, which corresponds to the pre-Hijrah period. Although the Prophet's and Muslims' intense confrontation corresponds to the Medinan period, it is known that the Ahl al-kitab were addressed directly or indirectly from the early years of the Prophethood. In addition, by the end of the Meccan period, the communication between Arabs and Jews and their common attitude against revelation was a matter that the Qur'an took into consideration. The intervention of the revelation in this situation was to remind the Jews that their religion and prophets came from the same source as the Muslims and that they should be on the side of the Muslims, not the polytheist Arabs. In this direction, one of the messages given to the Ahl al-kitab groups through the Jews was to remind them of the oppositional attitudes of their ancestors towards the prophets sent to them and to prevent them from falling into similar mistakes. When the relevant verses are evaluated, it is understood that the interlocutors of the period were made aware of the post-Hijrah period in various ways, and especially the Muslims were informed to get along well with the believers of the Ahl al-kitab groups by taking into account the same common features. In this study, we will examine the verses that correspond to the pre-Hijrah period that we have previously identified and evaluate the messages given about the post-Hijrah period in the case of the Jews. [ABSTRACT FROM AUTHOR]

One of the accurate means of conveying the message of the Qurʾān to pe ople is to examine the way in which a concept in the Qurʾān is dealt with in the whole verses. In this context, Arabic poetry is used to determine the pre-Qurʾānic meaning of the concept and to reveal the new meaning it acquired with the revelation of the Qurʾān. The couplets in Jāhiliyya poetry in which the concept occurs are analyzed semantically to determine its meaning. The root 'q-d-r' appears in the Qurʾān mostly in relation to the attributes and actions of Allah. In the present study, 18 verses in which the concept is used in addition to these verses have been analysed, and firstly, it has been determined examples from Arabic dictionaries and Arabic poetry that the word has root meanings such as limit, amount, measure, value, strength; and when used with the “alā” preposition (harf al-jarr), limited spending, narrowing of sustenance, ability to afford, and seizing. Then, the usage of the root in the Qurʾān verses was discussed and it was determined that it has various meanings in accordance with its root meaning such as limit, amount, strength, limited means of livelihood, seizing and punishing, measuring and deciding about something, fate and quantity. Moreover, in some verses express that it is expressed that it is very wrong for people to be deceived by the blessings and ornaments of the world and to think that they have power, and the disappointment of those who possess these things when they lose them unexpectedly when they do not act in accordance with Allah's commands. The hopelessness and helplessness that come with this disappointment also causes damage to a person's personality. It is emphasised that in the face of natural disasters such as earthquakes, floods and storms that people are exposed to from time to time material means, technical equipment, physical tools and equipment are useless and that people should live their lives being aware of their helplessness in the face of the power of Allah, the absolute ruler of the universe, and that they should feel dependent on Allah in every respect. [ABSTRACT FROM AUTHOR]

Muhammad Ibn Abū Bakr al-Rāzī tafsīr (d. 666/1268); in his two works, “Tafsīru Surat alAn’ām” and “Gharīb al-Qur’ān,” examined the variations in qira’at. This study focuses on the relationship between qira’at and tafsīr in “Gharīb al-Qur’ān.” This article has two aims. The first one is to analyze al-Rāzī’s contributions to the relationship between qira’at and tafsīr, he is a versatile scholar with his works in qira’at and tafsīr along with in various fields. The second one is to examine the reflection of the differences of the farshī qira’at in strange (gharīb) and obscure (mushkīl) words on the tafsīr of this work, which was written in the Gharīb al-Qur’ān order. Al-Rāzī employed a unique method in “Gharīb al-Qur’ān” that was not used in any previous or subsequent works on the sciences of the Qur’ān, semantic meanings of the Qur’ān, qira’at and tafsīr. The method followed in this article is as follows. Priority was given to al-Rāzī’s tafsīrs. Research articles in the academic literature on the relationship between qira’at and tafsīr in the Gharīb al-Qur’ān style works of Ahl al-Ma’ānī scholars were scanned. In addition to the sources and methodology of al-Rāzī’s work analyzing the relationship between qira’at and tafsīr, the study includes the concepts corresponding to the imams and scholars of qira’at, and the mutawatir, mashhur, and shāz qira’ats, which include the al-Rāzī’s qira’at preferences. In the last sections of the study, the differences in the qira’at of the strange words in some verses are analyzed in terms of their reflection on tafsīr. The differences of qira’atsreflected in tafsīr have provided a richness of interpretation in terms of reflecting the spirit of the centuries before the revelation of the Qur’an and living in the spirit of the centuries during and after the revelation of the Qur’an. Qur’ān with the richness of interpretation provided by the differences in qira’at offered a road map from its ancient past to its boundless future, in universal perspective in time and space. As a result, this work demonstrates that without addressing the farshī qira’at differences in “Gharīb al-Qur’ān”-style tafsīrs, the explanation of gharīb, mushkīl, and difficult words, the interpretation of verses most simply and tafsīr of Qur’an would remain incomplete. In this context, it is important to bring the relationship between qira’at and tafsīrin al-Rāzī’s Gharīb al-Qur’ān to the academic literature. [ABSTRACT FROM AUTHOR]

Since the birth of the Islamic religion, the revelation and its impact on humanity have been accompanied by certain stages. At each stage, some non-permanent provisions were put into effect for some specific purposes, taking into account the conditions of the period, and when the targeted purposes were achieved, the application of these temporary provisions was terminated and the main provision was made. In other words, the phenomenon of naskh emerged as a natural necessity in the course of life. The conformity of this practice, whose essence lies in gradualism and facilitation, to the realities of life has caused it to become one of the areas of specialization in which almost every branch of science, especially tafsir and hadith, deals with. This issue has been addressed in different ways by Islamic scholars, but the issue of abrogation of the Quran by the Sunnah has been the area where disputes have concentrated. It has been claimed that the studies on whether the Sunnah can abrogate the Quran have been carried out around certain examples and that these examples do not have sufficient power to make such an abrogation possible. The importance and value of the migration are emphasized in most of the verses in the Holy Quran. However, there are also narrations in the hadiths stating that the hijra was abolished after the conquest of Mecca. Although there are various debates about the authenticity and meaning of these hadiths, it is generally stated that migration is not necessary after the conquest and that what is important is jihad and intention. However, although there are statements in some hadiths that the migration will continue, it has been determined that these are generally considered weak or problematic. It was discussed among the scholars whether the migration was obligatory or not, whether the migration from Mecca to Medina was abrogated, and whether there was a difference in meaning and binding from a migration that took place today. In general, Islamic scholars agree that the hijra should be evaluated according to its historical and social context. It should be acknowledged that the migration from Mecca to Medina has an importance specific to the formation period of Islam and represents a critical period for the spread and preservation of Islam. However, after the conquests, it is understood that the migration to Mecca ceased to be obligatory and was replaced by other duties such as jihad. In addition, it has been concluded that the hijra is not only a geographical migration but also a criterion of faith. Considering that this criterion of faith applies only to those in Mecca, it is a logical necessity that a local or limited understanding of faith will be specific only to the formation period and will be invalid when the interests on it end. On the other hand, it is stated that today, migrations that took place for different reasons did not become a general rule surrounding the Islamic society and took place more individually or regionally. Based on this, it will be essential to divide the migrations made for religious reasons into two: the migration from Mecca to Medina, which is a criterion of faith, and the migration to the country of Abyssinia and other migrations. When we look at the verses on the subject, the fact that some verses present the migration as a criterion of faith and some verses deal with the issue from a more recommended and virtuous perspective makes this classification necessary. In this article, the subject of the Sunnah abrogating the Quran is examined through an example that is not found in the method books. In some verses, the migration from Mecca to Medina is presented as a condition of faith, especially in the 97th verse of Surah Nisa, those who do not fulfill the condition of migration are threatened with hell. However, it has been reported that the order of migration, expressed in such a definite style, came to an end and was interrupted by some hadiths. This view allows us to discuss the sunnah and abrogation of the Quran through the phenomenon of migration. In the article, the continuity of the obligation of hijra is discussed within the framework of different socio-political and religious contexts, by including the opinions of Islamic scholars on this subject. [ABSTRACT FROM AUTHOR]

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Kur’an-ı Kerim son ilahi kitap olup vahiy zincirinin de son halkasını teşkil etmektedir. İnsanlığın hidayeti için gönderilen Kur’an-ı Kerim, muhataplarının ihtiyaçlarına yönelik prensipler koyarken onların dünya ve ahiret kurtuluşlarını hedeflemektedir. Bu hedefini gerçekleştirmek üzere indirilen son ilahi kitap, yirmi üç yıllık bir zaman zarfında tedrîcî bir şekilde tamamlanmıştır. Vahiy süreci boyunca indirilen âyetler ve sûreler Hz. Peygamber (s.a.v.) tarafından vahiy katiplerine yazdırılmıştır. Vahyin yazdırılması esnasında âyetlerin hangi sûrenin hangi âyetleri arasına konulacağı Hz. Peygamber (s.a.v.) tarafından sahabeye bildirilmiştir. Bu esnada sûrelerin de isimlerine işaret edilmiş ve birçok sûrenin ismi belirtilmiştir. Vahiy peyderpey indirilmek suretiyle tamamlandığında ise Kur’an-ı Kerim yüz on dört sûre ile son şeklini almıştır. Kur’an-ı Kerim’in isimleri olduğu gibi bu sûrelerin de isimleri bulunmaktadır. Sûre isimlendirmelerine bakıldığında ana hatlarıyla bazı sûre isimlerinin tevkîfî bazılarının ise içtihadî olduğu görülmektedir. Bu sûrelerin Mushaf’taki isimlerinin yanında başka isimlerinin de olduğu bir gerçektir. Bu meyanda bazı sûrelerin tek, bazılarının iki, bazılarının ise daha fazla ismi mevcuttur. Hatta birtakım sûreler de vardır ki onlar ortak isimle ifade edilmiştir. Sûrelere bu isimler verilirken gerek tevkîfî olsun gerekse içtihadî olsun birtakım ölçütler esas alınmıştır. Bu çalışmada sübjektif olmakla birlikte altı kriter belirlenmiştir. Bu kriterler genel hatlarıyla sûrenin ilk âyetleri veya kelimesi, içerdiği özlü ya da garip bir kelime, hurûf-u mukattaalar, sûrede anlatılan önemli bir konu veya sûrenin temel konusu, sûrede ismi geçen bir mekân veya özel bir isim olmuştur. Bu açıdan bakıldığında yüz on dört sûrenin hangi kriter altında kategorize edilmesi ve değerlendirilmesi gerektiği hususu, çözülmesi gereken bir mesele olarak ortada durmaktadır. Bu meselenin çözüme kavuşması noktasında sûrelerin isimlendirilmesinde hangi kriter veya kriterlerin esas alındığının tespit edilmesi büyük önem arz etmektedir. Önemine binaen bu çalışmada sûreler, tespit edilen kriterler altında sınıflandırılarak kategorize edilmiştir. Bu kategorizenin neticesinde hangi sûrenin hangi başlık altında incelenmesi gerektiği tespit edilmiştir. Araştırmada sûrelerin isimlendirilmesinde temel teşkil eden bu kriterler çerçevesinde örnek sûreler üzerinden inceleme yapılarak diğer sûrelerin de hangi kriterler çerçevesinde değerlendirilmesi gerektiğini dikkatlere sunmak amaçlanmaktadır. Makalede literatür tarama yöntemi kullanılmıştır. Çalışmayı genişletme babında bazı sûreler odak nokta seçilmiş, klasik ve modern tefsirler, Ulûmü’l-Kur’an’a dair yazılmış eserler, tefsir tarihi ve tefsir usulü kitapları taranmıştır. Bunun yanında konu ile alakalı diğer çalışmalar da taranarak incelenmiştir. Tarama neticesinde elde edilen bulgular ışığında konu izah edilmiştir. Araştırma, sûrelerin isimlendirilmesinde esas alınan kriterler ve bu kriterlerin hangi sûreler için temel ölçüt olduğu gibi hususların izahını kapsamaktadır. Çalışmanın neticesinde sûreler isimlendirilirken hangi kriterlerin esas alındığı, bu kriterlerin nasıl kullanıldığı ve hangi sûrenin hangi kriter altında sınıflandırılması gerektiği tespit edilmeye çalışılmıştır.

Allah Teâlâ’nın insanları esenliğe ulaştıracak mesajlarını doğru anlayabilmek için, Kur’an’ın ilk muhataplarının sahip oldukları zihniyeti dikkate almak zorunludur. Çünkü ilahî mesaj evvelemirde muhatap kitlenin lisanı üzere ve onların kültür ve zihin kodlarını dikkate alarak nazil olmuştur. Bu yüzden Kur’an-ı Kerim’in Allah’ın muradına uygun olarak anlaşılabilmesi için, dil tahlilleri ve sözlük bilgisiyle birlikte Mekke toplum kültürünün de göz önünde bulundurulması gerekmektedir. Bilindiği gibi Câhiliye Arapları Allah mefhumundan habersiz kimseler değillerdi. Nitekim ilahî kelamın ilk nazil olan surelerinden itibaren onun Allah’ı bilen ve O’na inanan bir topluma hitap ettiği anlaşılmaktadır. Ancak Mekke müşrikleri Allah’ı en yüce tanrı olarak benimsemekle birlikte O’nun yanı sıra bir takım tanrılar da edinmişlerdi ve onlara da Allah’a ibadet ettikleri gibi tazimde bulunuyorlardı. Bu minvalde Mekke toplumunun günlük yaşamı adeta putların etrafında dönüyordu ve şirk zihniyeti toplumun bünyesini tamamen sarmıştı. Müşrikler, ilah edindikleri putlarına tazimde bulunmalarının yanı sıra bu putların onları kötülük ve felaketlerden koruduğuna, ihtiyaç duydukları şeylerin onlar sayesinde elde edildiğine inanıyorlardı. Anlaşıldığına göre Kur’an’ın ilk muhatapları olan Mekke müşriklerinin tanrı tasavvuru, en üst kademede Allah adında yüce bir tanrının bulunduğu bir “tanrılar sistemi”ne benzemektedir. Vahyin nazil olmaya başladığı vasattaki bu özel duruma mukabil Kur’an, şirk müptelası olan Mekkelileri tevhit zihniyetine ulaştırmayı hedeflemiş ve şirkle amansız bir mücadele başlatmıştır. Bu münasebetle özellikle Mekke döneminde nazil olan âyetleri bu konteksti göz önünde bulundurarak anlamaya çalışmak gerekir. Aksi halde Furkân sûresi 77. âyette olduğu gibi tevhit çağrısı dikkatlerden kaçacak ve Kur’an’ın vermek istediği mesaj hedefine ulaşmayacaktır. Nitekim toplumumuzda hutbe, vaaz ve dinî sohbetlerde dua söz konusu olduğunda, araştırılarak ulaşılmış bir sonuç olmaktan ziyade, ezbere dayalı olarak hemen bu âyet-i kerime akla gelmektedir. Hâlbuki âyet, kanaatimizce farklı bir mesaj vermekte ve bir bütün olarak ilgili muhatabına çağrısını iletmektedir. Ayrıca dil ve gramer bakımından da âyetin yapısı bu âyette yer alan iki cümleyi farklı kişileri muhatap alan iki ayrı cümle şeklinde okumaya müsait değildir. İlgili âyet, metin içi ve metin dışı bağlamları dikkate alınarak ve kendi içinde bir bütünlük oluşturacak şekilde değerlendirildiğinde, âyetin öncelikle ve özellikle Mekke müşriklerini ikaz edici mahiyette olduğunu söylemek isabetli olacaktır. Böylece, Allah ile birlikte putları da ilah edinen ve onlara da tazimde bulunan kimselerin O’nun katında hiçbir kıymetlerinin olmayacağı bildirilmiş olmaktadır. Furkân 25/77 âyetinin içerdiği bu açık mesajın, gerek ilk Kur’an sözlüklerinde gerekse klasik tefsirlerde karşılık bulduğu ve bu eserlerde âyetteki Allah’ın vahdaniyetine yönelik vurgunun ifade edildiği görülmektedir. Ancak ülkemizde tedavülde bulunan belli başlı Türkçe Kur’an meallerine bakıldığında, âyetin bağlamının dikkate alınmamasına bağlı olarak âyetteki tevhit vurgusunun ihmal edildiği anlaşılmaktadır.

İslam düşüncesi ve kelâmının oluşum ve gelişim sürecinde Mu‘tezile’nin önemli katkıları olmuştur. Ancak çeşitli nedenlerle ilgili ekol zayıflamış, düşünce sistemlerini aktaran kaynaklara erişim zorlaşmıştır. Bu nedenle Mu‘tezilî düşünceye dair bilgiler, daha çok muhaliflerince aktarılan bilgiler üzerinden değerlendirilmiştir. Bu durum aleyhlerinde; aklı nakle önceledikleri, rivayetleri terk ettikleri yönünde teyide muhtaç bazı olumsuz iddiaların şüyû bulmasına sebebiyet vermiştir. Mu‘tezilî kaynaklarda ise naklî bilginin ötelenmediği hatta rivayete dayalı bilginin önemli yekûn oluşturduğu görülmektedir. Şefaat ve kabir azabı gibi bazı konularda muhaliflerine kıyasla daha dar bir yaklaşım benimsemelerinin, ilgili meselelerin topyekûn inkârı şeklinde yorumlandığı anlaşılmaktadır. Bu açıdan Mu‘tezilî düşüncenin kendi kaynaklarından tespit edilmesi önem taşımaktadır. Bu bağlamda ele alınması gereken önemli bir mesele Mu‘tezilî ekolün Kur’ân kıssalarına yaklaşım biçiminin tespit edilmesidir. Kur’ân kıssalarında genellikle olaylar ve şahıslar mübhem olarak ifade edildiği için ilgili anlatıların detaylarına dair çeşitli rivayetler aktarılmaktadır. Kıssalarda yer alan mûcizevî anlatılar, bazı aklî çıkarımlara da imkân vermektedir. Mu‘tezilî düşüncenin Kur’ân kıssalarına yaklaşımı, akıl-nakil anlayışlarıyla yakından ilgilidir. Kur’ân kıssalarından Hz. Nûh ve kavmine dair anlatılarda yer alan; peygamberlik, inkâr, vahiyle gemi yapımı, tûfan ve kavmin helak edilmesi gibi konular, Mu‘tezile’nin temel ilkeleriyle irtibatlı hususlar içermektedir. Bu nedenle Cüşemî örnekliğinde Mu‘tezilî düşüncenin Nûh kıssasına yaklaşımının araştırılması faydalı olacaktır. Doküman ve içerik analiz yönteminin uygulandığı çalışmada; Mu‘tezilî âlimlerin Nûh kıssasına yaklaşımı, Cüşemî kaynaklığında tahlil edilmiş, itikadî düşüncelerinin Kur’ân kıssalarına yaklaşımlarındaki etkisine yer verilmiştir. Sonuç olarak Mu‘tezilî âlimlerin rivayetlere önem verdiği, Kur’ân kıssalarından mezhebî ilke ve teorilerine dair çeşitli deliller çıkardıkları tespit edilmiştir.

İbn Hacer, Buhârî’nin hadislerde geçen garîb lafızları garîbu’l-Kur’ân alanının verileriyle açıkladığını, bu vesileyle Kur’ân ve hadisin tefsirini/şerhini birlikte gerçekleştirdiğini belirtmektedir. Nitekim “Buhârî’nin fıkhı bâb başlıklarındadır.” söyleminin de bu çerçevede düşünülmesi mümkündür. Dolayısıyla Buhârî’nin rivayetine yer verdiği âyeti veya rivayette yer alan âyeti açıkladığı, bu anlamda bir tür tefsir faaliyetinde bulunduğu ihsas edilmektedir. Bu araştırmada söz konusu yaklaşımlar ve Sahîh’in tefsir yoğunluğu sorunsal addedilerek cevap aranmaktadır. Öncelikle Sahîh-i Buhârî’nin ayırt edici nitelikleri ve bu niteliklerden mülhem tefsir ilmiyle ilişkisi ortaya konulmuştur. Buhârî’nin, rivayetleri ale’l-ebvâb tertip usulüne göre vermesinden, eserinin câmi‘ türüne ait olmasından, rivayetler arasında tercihte bulunup mezcetmesinden, filolojik tahlillere yer vermesinden ve bâblar/tercemeler üzerinden tercihlerini ortaya koymasından hareketle tefsir faaliyetlerinde bulunduğu çıkarımına ulaşılmıştır. Ayrıca eserinde rivayetle âyet arasında ilişki kurduğu, ortak paydalara işaret ettiği, muğlak ifadeleri veya garîb kelimeleri şerh/tefsir ettiği görülmüştür. Bununla beraber eserin tefsir ilmiyle doğrudan ilişkili kitâbları tespit edilmiş, bu vesileyle aralarındaki ilişki tahkim edilmiştir. Bed’ü’l-Vahy, Enbiyâ, Tefsîr ile Fedâilü’l-Kur’ân bölümlerinin doğrudan tefsir ilmiyle ilişkili olduğu, yoğun bir şekilde tefsir bilgisi ve tefsir faaliyeti içerdikleri sonucuna ulaşılmıştır. Bu bölümlerin kitâb isimleri ve bâb başlıkları tefsir ilmi açısından değerlendirilmiş, ulaşılan veriler sayısal ve oransal olarak kaydedilmiştir. Çalışma boyunca tarihsel veri analizi ve veri dökümü yönteminin kullanıldığı belirtilmelidir. Araştırmanın sonucunda Buhârî’nin, Bed’ü’l-Vahy bölümünde 16, Enbiyâ bölümünde 332, Tefsîr bölümünde 1514 ve Fedâilü’l-Kur’ân bölümünde ise 10 âyet olmak üzere toplamda Kur’ân’ın %30’una dair tefsir faaliyetinde bulunduğu, eserde dağınık halde bulunan tefsir bilgilerinin de hesaba katılması durumunda bu oranın %50’nin üzerine çıkacağı tespit edilmiştir. Diğer yandan Buhârî’nin, tefsir ilminin dilbilimsel ve dirâyet gibi usûllerini kullandığının, eserine ulûmu’l-Kur’ân ve Kur’ân tarihi temaları başta olmak üzere çeşitli tefsir bilgilerini taşıdığının, rivayetlerle âyetler arasında irtibat kurmaya hususi önem verdiğinin örnekler ve sayısal verilerle gösterilmesi ise çalışmanın diğer kazanımları olmuştur. Araştırmanın sonunda ise -buradaki çalışmanın kazanımlarıyla kısmen örtüştüğü için- Dâru’t-Te’sîl tarafından hazırlanan fihristin verileri tarafımızca gözden geçirilerek tablolaştırılmıştır. Böylece tablodaki verilerle tarafımızca ulaşılan verilerin mukayese edilmesine olanak sağlanmıştır.

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Like all holy books, the purpose of the Qur'an revealed from the time it was sent down has been wondered and questioned what the divine purpose is. The addressee of the answers to the questions on this matter, albeit indirectly, has been the Qur'an itself. Those who wonder about the divine will in the revelation of the Qur'an, when they read it carefully and based on the rules of Arabic language and literature, will be able to find the answers to their questions in the Qur'an. Because the Qur'an is like a light/nûr, it illuminates the complete of the creatures of al-ghaib/unseen and shuhud/seen in our afak/outside and our innermost souls in a simile. With this characteristic, the Qur'an has been a source of mercy and guidance for all worlds and times, with its messages, since the first 'kun/be' command. The Qur'an presents this guidance by giving good news to believers and warning those who do not believe. The Qur'an reveals the nature and reasons for this good news and warning in many facts and stories, verse by verse, in a Qur'anic context, with Arabic linguistic concepts and expressions. When the Qur'an is read and scrutinized, it is seen that a significant part of the linguistic concepts and expressions in question are evident with the concept of "طاغوت/Taghut" and its explanations for Taghut. According to the statement of the Qur'an all the prophets were sent against Taghut and fought against it. When the essential qualities and functions of Taghut mentioned in the verses are evaluated altogether, although it is understood that Taghut is not just a person, object, or entity, it turns out that; Taghut is an opposite of absolute absences in the absolute existence of Allah. That is; Taghut is the opposite of the existence of asma-u al-husnâ/Allah's Beautiful Names. In this study, the concept of Taghut, mentioned in the muhkam/the entirely clear verses and especially the warning verses, which are wanted to be not believed and not followed has been emphasized. In this work, the quality, function, and meaning of Taghut described in the Qur'an, the past literature and the academic field in our age, and the qualities, functions, and meanings attributed to or attributed to it in daily life were analyzed in the axis of the Qur'an. According to the data obtained, although the dictionaries are valuable in providing information about the root meaning of the word Taghut, they cannot overlap with the semantic meaning defined by the Qur'an. The importance given to the word Taghut in dictionaries cannot go beyond specific examples experienced in the relevant periods, and its real meaning cannot be expressed. In the next part of this study, the results of those who researched Taghut, based on the Qur'an dictionaries, tafsir corpus, and narrations, were analyzed and interpreted under the main headings. Seen in the works in this category, they are derivatives of Taghut, not Taghut itself defined in the Qur'an. As a result of our research, although we accept the results obtained in the studies carried out in specific historical processes as correct, it has been revealed that the meanings given to Taghut about the derivatives of Taghut that appear in human life do not integrate with the meaning declared by the Qur'an. [ABSTRACT FROM AUTHOR]

The human being, who is responsible for the development, construction and improvement of the earth, can harm both himself and the environment by committing a mistake, sin or crime from time to time. This situation makes him guilty and sinful both in the eyes of people and in the eyes of Allāh. However, Allāh (cc) does not immediately punish people for their crimes. It gives the offender a certain time and opportunity to make up for his mistake. Taking advantage of this opportunity is expressed as repentance in the Qur'ān. In our research, lines and frames are focused on the relationship between the nature of sin and the nature of repentance. In this context, it is emphasized that repentance is not just a regret expressed verbally, but is a concept that originates not only with sinful believers but also with believers such as polytheists, hypocrites, and people of the book. As a result of the research, it was revealed that his sin was undergoing a unique process of repentance. The basic parts here are the nature of sin. For example, as revealed in the research, the colors of the repentance processes of polytheism, discord, hiding the truth or any other sin are different. Because what needs to be done during the repentance process is directly related to the nature of the crime committed. Since the mistakes made by believers, polytheists or hypocrites and the damages they cause are different in nature, their freedoms and rapid intervals are different from each other. While a repentant person cleans money from bad feelings and thoughts, he also continues to be a reliable part of the Islamic society. Reporting the crimes that continued after this process and the damages caused, and completing the record of contribution to the development, construction and improvement of the places with the good deeds to be committed. [ABSTRACT FROM AUTHOR]

In order to better understand the main source of the Islamic religion, the Holy Qur'an, as a text, certain methods have been followed from the earliest periods. Rules of language have become one of the most important instruments among these methods that develop within a particular system. Although the Qur'anic text is the primary source for the formation of language rules, the rules of language in general have been decisive in the understanding of the Qur'an. As a matter of fact, the lexical tafsir studies that started in the classical period have emerged as a result of this understanding. In the following periods, linguistic issues were increasingly addressed and subject-work-based studies gained momentum. In this context, preferences regarding the reference of pronouns have been one of the issues that prepare the ground for different interpretations. Because in some usages, more than one word has the property of being a reference for a pronoun, and one of them should be preferred. The preferences that are made cause the meaning to differ. In this study, the subject of the reference of pronouns in the Holy Qur'an will be dealt with in the context of the work entitled Hak Dini Kur'an Dili written by Elmalılı, using many of the tafsirs written before his time. Elmalılı's preferences regarding the subject of the pronoun were determined and compared with the preferences of other interpreters. Elmalılı were not only sufficed with narrations in the interpretation of these pronouns, but also included his own original opinions. In addition, differences were found between the preferences of the author in the tafsirs and the preferences in the translation written by him. Thus, the different meanings and interpretations arising from the determination of the authority of the pronoun have been reached and their justifications have been revealed, and the possible effects of different meanings on the judgment have been focused on. Of the eighteen pronouns identified in the Elmalılı tafsir, nine of them were examined and their preferences, which are different from other interpreters, were primarily determined. In addition, Elmalılı's arguments in his own preferences were examined and his evidences was evaluated. The consistency of the opinions expressed during the preference in terms of language rules has also been investigated. In particular, it has been shown that Elmalılı follows a original path regarding the reference of the pronoun contained in the three verses. In some pronouns, it has been observed that he prefers interpretations accepted by very few commentators. [ABSTRACT FROM AUTHOR]

In the Qur'ān, the word al-wajh (الوجه) refers -as mudāf- to both the word Allah and the essence of human in the sense of face, essence, direction and qibla. It is seen that there is no consensus on the meaning of this word in tafsīr sources and translations of the Qur'ān, and some of them are content to give only its literal meaning. Some Salafī scholars, who claim that there are no metaphors in the Qur'ān, accept the attribution of human organs such as hands, face and feet to Allah as they are, without interpreting them, and do not comment on their nature. Some groups described as Hashwiyya also make comments that amount to tashbīh and tajsīm in the context of this word. Ahl al-Sunnah scholars, on the other hand, give to the word al-wajh (face) the meaning of Allah's essence, His consent and qibla, depending on its context. If the word al-wajh is translated only with the word "face" without explanation, it is possible that it may lead to misunderstandings, tashbīh and anthropomorphic images of deities. In tafsīr sources and translations of the Qur'ān, it is important to give meaning to the verse in line with the meaning implied by the wording, the context of the verse and the relevant narrations in order to understand the divine intention correctly. In this study, the most appropriate meaning has been tried to be determined by examining the meanings given to the word al-wajh in tafsīr works and Turkish translations of the Qur'ān and by drawing attention to the meaning problem that occurs in the context of this word and the possible misunderstandings that this problem will cause. When the word alwajh is interpreted by taking into account its literal, metaphorical and connotative meanings and when it is referred to people, it means face, countenance, personality, essence, direction and qibla, and when it is metaphorically referred to Allah, it is understood that it expresses the meaning of His essence, existence, consent, contentment, His direction and qibla. [ABSTRACT FROM AUTHOR]

This research focuses on the Arab proverbs found in the work "ʿĪnāyat al-Qāḍī wa Kifāyat al-Rāḍī" by Shihab al-Din al-Khafaji (d. 1069/1659). The article aims to explain how al-Khafaji utilized proverbs in his commentary texts and to demonstrate his distinctive method in handling proverbs. Indeed, he particularly authored a work titled "Zāt al-emsāl" in this regard and extensi-vely utilized the information contained therein in the commentary of Beyżāwī. Since the purpose of this article is to present and explain al-Hafājī's approach, it would be appropriate to examine the meaning of proverbs in the Arabic language in terms of both the original root, which indicates equivalence and similarity, and the linguistic tradition, which indicates common speech. However, due to al-Khafaji's belief that neither of these two perspectives is suitable for interpre-ting the Quranic verses, he preferred to interpret the term "proverb" metaphorically. Because this is a more appropriate approach to the exegesis of Qur'anic verses. In the process of commentary, he utilizes proverbs to explain, confirm, or choose between different opinions regarding the me-aning of verses. The importance of examining proverbs lies in their ability to reflect a society's culture by succinctly portraying events and life situations. As a matter of fact, the mesel repre-sents Arabic eloquence at the highest level. For this reason, Arabs have shown great interest in proverbs since ancient times and have included them in their poetry and sayings. The Qur'an has also paid special attention to the use of parables in its various suras. For this reason, the article draws attention to the differences between the proverbs mentioned for the first time in the Qur'an, which no one had used before, and the proverbs used by the Arabs. In addition, the study examined the examples of proverbs in al-Hafājī's commentary on the commentary, which is rich in proverbs, and pointed out the conciseness of the expression, the accuracy of the mea-ning, the beauty of the analogy, the presentation of the intention, the concretization of the abst-ract, the emphasis of the logical in a concrete way, the demonstration of the evidence, and the benefits of using proverbs / sayings in matters such as discipline, encouragement, praise and criticism. [ABSTRACT FROM AUTHOR]

An important way to understand the Qur'ān correctly is to establish the relationship between the Qur'ān and the Sunnah and to do it correctly. The Prophet is the first and most important addressee of the Qur'ān. He is also a role model for the believers. Therefore, his interpretations and interpretations of the Qur'ān, as well as his actions and approvals, are very important. However, when establishing the relationship between the Qur'ān and Sunnah, it should be noted that the Sunnah and the verse are related to the same subject, and a comment of the Prophet in the form of istishhād should not be taken as an exegesis and cause misunderstanding of the verse. Easy understanding of the verses depends primarily on determining the time of their descent and the questions, problems and events that led to their revelation. This shows that understanding the verses is possible by knowing their external context. In addition, the fact that most of the verses were revealed in a group of verses rather than alone makes it necessary to identify this group of verses. In this study, information about the ways and methods of correct understanding of the Qur'ān in the context of verse 19/96 of Sūrat Maryam was given, the correct understanding of the verse was emphasized, and the external and internal context of the verse was tried to be determined. Then, the relationship between the Qur'ān and the Sunnah was discussed, the narrations that caused the verse to be misunderstood were examined, the importance of textual criticism was pointed out together with the chains of the narrations, and the issue of understanding the narrations correctly was emphasized. Then, in the exegesis of the verse, information was given about the exegesis/interpretations of the commentators who were influenced by the narrations or approached the verse with a literal and fragmentary approach and the commentators who drew attention to the external and internal context of the verse. In the end, it is stated that taking the hadiths in the form of istishhād as tafsīr causes misunderstanding of the verses, the correct meaning is lost or put into the background, and a significant number of commentators are influenced by such hadiths and deal with the verses in a way that is detached from their context. [ABSTRACT FROM AUTHOR]