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Explaining the content of hadiths, revealing their provisions and the rich declaration of a word said at a certain time period that will shed light on the following centuries, and most importantly, the works that make interpretations of hadiths, which are a bridge to understanding and acting on the meaning that the hadiths, the second source of the Islamic religion, want to tell and transmit to subsequent generations in this way, are important sources. One of the persons who has undertaken this important task is al-Amir as-San'ani (d.1182/1768). Who lived in the 12th century Hijri, as-San'ani conducted scientific research in various parts of the Islamic world and took lessons from many leading scholars of the Islamic World as far as he could reach for time. In this context, he has trained many students and he has written many works. One of these works is the commentary work titled Subulu's-Selâm Şerhu Bulûğu'l- Merâm, which she wrote on the work named "Bulûğu'l-Merâm" by İbn Hacer (d. 852/1448). We will mainly introduce her commentary and the method she followed in her commentary within the limits of our study. This commentary work has been accepted by scholars and used as a reference. [ABSTRACT FROM AUTHOR]

Islam has given a great deal of importance to the learning and teaching of knowledge. As is known, the first revelation was revealed with the command “Read!”. With this verse, Allah Ta’ala commanded the Prophet (pbuh) in particular and all Muslims in general reading and learning. As a result of the great importance that Islam gives to knowledge and learning, the Prophet constantly encouraged Muslims to learn and teach every necessary knowledge whether its religious or scientific without discriminating between men and women in this regard. In addition to his recommendations on learning knowledge and teaching it to others, in some of his hadiths, the Messenger of Allah (pbuh) asked his Companions to conceal some of the things they knew or some of the Companions themselves preferred to hide some of the things they knew from people. The narrations on the subject are in apparent contradiction to the hadiths on communicating knowledge. A proper understanding of the issue depends on understanding the Prophet’s method of education. He (pbuh) did human upbringing in the most beautiful way. This, of course, was realized through his method of instruction and training. The Prophet preferred various ways in his education of his companions. These include methods such as asking questions, giving answers, explaining with an example, observing the situation of the interlocutor, writing and drawing, and using similes. When classical hadith works are examined, there are many hadiths that show the Prophet’s method of education and teaching. Inspired by these hadiths, the muhaddithis opened titles in their works that point to the Prophet’s method of instruction and training. For example, al-Bukhārī opened several chapters in his main section on knowledge that refer to the Prophet’s method. Among these chapters, there are two main chapters that are relevant to our topic. These titles are: “Sub-chapter: Whoever leaves out some choices, fearing that some people’s understanding of them will fall short and they will fall into something worse” and “Subchapter: Who assigns knowledge to some people but not to others, because he does not want them to understand”. It is possible that these titles were inspired by the Prophet’s method of instruction and discipline. The hadith that concerns our subject of study is also mentioned under one of these headings. When the content of the hadith in question is examined, it is seen that the Prophet told Mu‘āz b. Jabal that hell is forbidden to the one who testifies that there is no god, but Allah and that Muhammad is the Messenger of Allah. Mu‘āz b. Jabal asked for permission to inform the people of this good news, but the Prophet refused, saying, “If you inform them, they will trust this information”. So Mu‘āz b. Jabal concealed this information from people for a while. Such different narrations about learning and teaching knowledge necessitated a holistic view of the hadiths and the Prophet’s method of education. A fragmentary approach to hadiths is one of the biggest obstacles to correct understanding. In this study, firstly, the concept of knowledge and the importance of knowledge given by the Prophet was briefly discussed, and then the Prophet's method of education was analyzed. In determining this, al-Bukhārī’s Sahih, one of our most basic hadith sources, was preferred. Again, the subject was explained by opening titles on the Prophet’s attitude towards the generality of the Companions and his attitude towards some of the Companions. As a result of the research, it has been seen that the answer to the question of how the narrations against the transmission of knowledge should be understood is within the Prophet's method of education. In this context, it was seen that the Prophet’s method of education was effective in the background of the dialog between Mu‘āz b. Jabal and the Prophet. [ABSTRACT FROM AUTHOR]

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Having been sent down from the Levh-i Mahfûz to Beytü'l-İzze and then the Holy Qur'an was revealed to the Prophet in sections. The process of the completion of the revelation, which took approximately 23 years, was shaped and completed in a gradual manner according to the needs of the people, taking into account their addiction rates in their habits, their psychological and sociological perceptions. This method used by the Qur'an has been regarded as one of the most effective methods particularly in the manner of prohibitions such as drink and interest, and in commands such as war and prayer. It also functioned in the removal of wrong behaviors and the establishment of the right ones in the context of moral principles. In this sense, the method of gradualism which was applied since the beginning of revelation should be drawn attention. This study aims to emphasize the fact that gradualism was also applied to the obligation of the hajj. As a methodology, the verses related to hajj were evaluated through the classical and modern tafsirs. Thus, this article covers the definition of the concepts and terms related to gradualism and, hajj, and it also tries to explain the verses regarding the hajj in the manner of gradualism in the hajj service. In short, this study aimed to emphasize the importance of the method of gradualism and to reveal how the method of gradualism was applied in the verses related to the hajj. [ABSTRACT FROM AUTHOR]

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

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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.)

The usul al-fiqh, one of the basic Islamic sciences, has attracted a great deal of attention since its earliest periods, and a vast literature on this subject has emerged in the form of texts, commentaries (sharh), glosses (hashiya) and abridgments (mukhtasar). In the last two centuries, which we call the modern period, these works, which include the main issues of usul al-fiqh, have been handled in a more systematic and methodical manner, unlike the classical style. In this context, new teaching methods and techniques, including visual materials such as concept maps, diagrams and tables, which will make it easier to teach, learn and apply practical knowledge and to remember it easily, have begun to be used. As a matter of fact, the work titled 'Usūl of Fiqh with tables', which we will introduce, is one of such works. This work is an auxiliary textbook enriched with tables that will enable both the teacher and the student to comprehend the topics of the usul alfiqh more easily. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Near East University Islamic Research Center / Yakın Doğu Üniversitesi İslam Tetkikleri Merkezi Dergisi is the property of Journal of Near East University Islamic Research Center 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.)

Endülüs ilim camiasında özellikle hadis alanında önemli çalışmalar yapılmış ve bu alanda yetkin hadis âlimleri yetişmiştir. Bunlardan bir tanesi de el-Kurtubî’nin yaptığı çalışmadır. O, Sahih-i Müslim üzerine yedi ciltlik el-Müfhîm limâ eşkele min telhîsi kitâbi Müslim isimli eseri kaleme almıştır. Özellikle onun yazmış olduğu Sahih-i Müslim şerhi, zengin bir içeriğe sahiptir. el-Kurtubî, hadislerin açıklanması için geçmiş bütün kaynaklara ulaşmış, bütüncül bakış açısı ile hadisleri değerlendirmiş ve diğer ilimlerden de istifade etmiştir. Sonraki şerhler, müellifin ilgili konu ve hadis yorumları hakkında atıflar yapmış, “ihtilafü’l-hadis” alanındaki yaklaşımlarına işaret etmiştir. Eser, Sahih-i Müslim şerhleri arasında yeterince tanınmamaktadır. el-Kurtubî’nin çalışması, şerh metodu açısından da zengin bir içeriğe sahiptir. Şerhte görülen müşkilleri gidermeye çalışmıştır. Konuyu açıklamak için ihtiyaç oranında ayet, hadis, şiir vb. temel kaynaklardan istifade etmiştir. Kendinden önceki kaynaklara inerek hadisleri detaylı bir şekilde açıklamıştır. Bu çalışmada, Endülüs tarihine ve müellifin hayatına kısaca işaret edildikten sonra şerh metodu hakkında bilgi verilmiştir.

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi 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 Erciyes Akademi is the property of Erciyes Universitesi Sosyal Bilimler Dergisi 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.)

Bu çalışmada tümevarım ve tümdengelim metotları hakkında bilgiler ile bu metotlar arasındaki farklar verilmiştir. Daha sonra Türkiye’de dilbilgisi öğretiminin metot açısından değerlendirilmesi yapılmıştır. Ardından tümevarım metodu takip edilerek hazırlanan en-Naḥvu’l-Vâḍıḥ ve el-Ḳavâʻidu’l-ʻArabiyyetu’l-Muyessere adlı Arapça dilbilgisi kitaplarının dilbilgisi öğretim metotları önsöz, konuların ele alınışı ve alıştırmalar başlıkları altında incelenmiştir. Çalışmanın devamında 2020-2021 eğitim döneminde Selçuk Üniversitesinde Arap Dili ve Edebiyatı Bölümü birinci sınıfında tümdengelim yöntemi ile hazırlanmış dilbilgisi kitabının kullanıldığı bir ders yanında el-Ḳavâʻidu’l-ʻArabiyyetu’l-Muyessere adlı eserin kaynak kitap olarak kullanıldığı dersi alan öğrencilerin dilbilgisi öğretim metotlarına yaklaşımlarını öğrenmek amacıyla uzun süredir Arapça eğitimi alan 8 öğrenci ile Arapça eğitimine üniversitede başlamış 8 öğrenci olmak üzere rastgele seçilen 16 öğrencinin katıldığı yarı yapılandırılmış görüşme tekniğinin kullanıldığı bir nitel araştırma yapılmıştır. Görüşmeye katılan her iki gruptaki öğrencilerin çoğunluğunun tümdengelim yöntemini tercih ettiği görülürken öğrencilerin dilbilgisi konusunun detaylı anlatılması ve terimlere çok yer verilmesi gibi hususlarda metot tercihleri ile farklılaşan yaklaşımlarının olduğu anlaşılmıştır. Çalışmada her iki metotta gerek eğitimcilerin gerekse öğrencilerin olumlu ve olumsuz bulduğu hususlar olduğu görüldüğünden dolayı olumlu bulunan hususların göz önünde bulundurulduğu karma bir metodun izlenmesinin daha faydalı olacağı sonucuna varılmıştır.

In the 18th century, the double bass was used as a basis to create the rhythmic and harmonic structure in the orchestra. The deep voice of the double bass was successful in expressing the rhythmic elements while creating the basic notes of harmony. The fact that the size of the double bass is larger than other instruments has limited the performance techniques on the instrument. The difficulties of performing the instrument have influenced its preference by artists throughout history, reducing its popularity. In order for the double bass to regain its popularity, its performance techniques needed to be developed and it should exhibit the expected performance. It is believed that constructing the instrument in different shapes and sizes was done to make it easier to play and to try to match the musical standards of the time. With the evolution of technology, after the disadvantageous gut strings were replaced by metal-wound strings, a comfortable instrument that can be performed more readily and meets the musical standards of the time developed. The evolution of the instrument's construction and breakthroughs in string technology have had a significant impact on performance developments. Various tuning system experiments are experimental research designed to improve instrument performance, produce higher-quality sound, and bring the instrument to the forefront. The construction of the most suitable tuning system for the double bass as a result of alterations in the tuning system gave performance convenience to the performer. In light of these changes, more students can now be trained than in the past due to the rise in interest in the instrument, the establishment of double bass programs at music schools, and the development of methodologies for the instrument's instruction. Contrabassists who mastered their instruments encouraged composers, leading to the creation of new solo compositions for the instrument. In this study, the causes of the challenges associated with playing the double bass were looked into, as well as potential solutions. The literature review method was utilized in this context to identify the elements influencing double bass performance. Internet resources were utilised, as well as international publications. [ABSTRACT FROM AUTHOR]

Copyright of UMDE Journal of Religious Inquiries / UMDE Dini Tetkikler Dergisi is the property of Nevsehir Haci Bektas Veli Universitesi 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 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.)

In this research, we have dealt with the method of a scholar, muhaddith, hafiz, methodologist, jurist Qutb al-Din al-Khaidirī(d. 894/1489) in his criticism and selection of hadiths and judgment on them through extrapolation of his book al-Gharām bi adillah al-ahkām which he composed according to the method of jurists, and judged on it’s hadiths according to the method of muhaddiths, and he often relied on the sayings of critics’ leaders in their ruling on hadiths and agree with them on this, sometimes he discusses their rulings and criticizes their opinions after they are mentioned, he does not imitate, and contradicts them, and redresses them, he says: “İt is not as he said”, “He found him flawed based on something unacceptable/uninjurious” “What he said is refused”, “He is delusional”, “What he said is not something that would harm the soundness of the hadith!”. There are hadiths that stop ruling on them and transfer the rulings of the imams and their different opinions without giving preference, if their condition is not clear to him, and there is no reliable imam’s saying in them. By following the rulings of al-Khaidiri in his book and the criticism, correction and weakening of hadiths that he followed, we have come to grips with some of the subtleties and issues that he commented on with his opinion in the folds of the chapters, in agreementwith the opinions of the hadith critics and the muhaddiths, which are these: al-Tabi’i’s saying: “From the Sunnah as such” and the justice of the all of Companions, the narration of a companion whose name is not mentioned should not harm that narration; although an hadith refers to the Sahih of Bukhari, the fact that only a part of that hadith is found in the Sahih is a sign of leniency, and adopting the opinion of whom corrected the hearing of al-Hasan al-Basri from Samurah b. Jundub, and accepting the chain of narrators of Amr b. Shu’aib such as acceptance of his narrations he made from his father and his father from his grandfather. We believe that it is necessary for every person engaged in the sciences of Hadith and specially its jurisprudence to benefit from the approach and proceeding of Qutb al-Din al-Khaidiri, who took into account in his judgment on hadiths according to the rules of jarh and ta’deel, and adopted the opinions of scholars of hadith criticism, except for what was likely to stop and not imitate them in judgment as it was not clear to him the condition of the chain of transmission.İn this context, we are pleased that our study made a modest contribution to the relevant scientific community. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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.)

التَّعليم هو الأداة الأهم التي تحقق النُّهوض الإنساني وقيام المجتمعات، وارتبطت هذه الوظيفة بتحقيق وظيفة التَّزكية، يسعى البحث إلى توضيح ماهية وظيفة التَّعليم والتَّزكية التي أُنيطت بالنبي صلى الله عليه وسلم، ودراستهما في ضوء المصطلحات العلمية المعاصرة، ابتدأ البحث بتوضيح مفهوم التَّعليم والتَّنمية ودلالة العلوم الإنسانية عليها، ثم وضَّح التأصيل العلمي لعلاقة التَّعليم بالتَّنمية وكونهما من الوظائف المنوطة بالإنسان، وبين البحث أن التَّزكية في الاصطلاح القرآني أشمل من مفهوم التَّنمية، وتضمن فلسفة كاملة تتضمن: الغايات، والمضامين التَّعليمية، والخصائص، ثم بين البحث: المؤشرات العامة للمنهج النَّبويّ في هذا المجال، والتي جعلت هذا التَّعليم يؤتي ثماره في صناعة التَّنمية في عصر النُّبوَّة، واستدل البحث على هذه العناوين من خلال نصوص القرآن والسُّنَّة ووقائع السِّيرة النَّبويّة، وخَلُصَ البحث إلى أنَّ التَّعليم هو الرَّافعة الحضارية للإنسان والمجتمع في زمن النُّبوَّة، وأنَّ التَّعليم يقصد به التَّعليم في ضوء رؤية الوحي والذي يشمل كل النواحي الحياتية، وأنَّ التَّطبيقات المعاصرة للتَّعليم لا بد لها من التَّأسي بالنموذج النَّبويّ في فهم فلسفة التَّعليم وربطه بالتَّنمية، لأنَّ التَّعليم الديني اليوم له دور مُهمَّ في القيام ببناء الفرد والمجتمع والمحافظة على الاعتدال في الفكر والسُّلوك، وصيانة المجتمع والعالم عن بواعث الجهل والتطرف.

The way in which the tafsīr narrations in the "Kitāb al-tafsīr" sections of the early ḥadīth works contributed to the understanding of the Qur'ān and what kind of tafsīr method they followed constituted the subject of research. For this reason, in the study, the Qur'ānic tafsīr method followed by al-Tirmidhī (d. 279/892) in the tafsīr narrations in the context of "Abwāb al-tafsīr al-Qur'ān" is discussed. Because al-Tirmidhī is one of the leading ḥadīth scholars who collected the narrations about tafsīr in a separate section in his work called al-Jāmi' al-şaḥīḥ. In al-Jāmi', he included the chapters of Abwāb al-tafsīr al-Qur'ān, Fadā'il al-Qur'ān and al-Qirā'a. al-Tirmidhī, except for some sūrahs, included the relevant narrations according to the scheme of al-Muşḥaf and with repetitions. The tafsīr section is the 44th chapter and is arranged according to its subjects ('Alá al-abwāb). al-Tirmidhī made very few use of the verses in the creation of the titles of the bāb/chapters; He made juridical inferences from the verses and included some quotations related to the tafsīr section, mostly from the leading figures of the Companions and the Successors. In his Tafsīr Section, al-Tirmidhī made various evaluations about isnād (chains of transmission) and narrators, touched on the debates about the narrators, and made choices in controversial cases. He made some explanations about the verses he narrated and sometimes pointed out their different chains and indicated the variants and defects of the relevant narrations. The tafsīr section of al-Tirmidhī, who used the narration method in matters related to tafsir and reflected his muhaddith identity in his interpretations, was discussed in terms of method and content, and the general characteristics of the work were mentioned. In this context, due to the presence of chapters containing the science of tafsīr and its many unique qualities, the tafsīr section of al-Jāmi' was found worthy of examination. al-Tirmidhī's al-Jāmi' has been compared from time to time with al-Bukhārī's al- şaḥīḥ(d. 256/870). It is said that the tradition of writing the first independent tafsīr chapters in ḥadīth books began with şa'īd ibn Manşūr (d. 227/842) and continued with al-Bukhārī and al-Tirmidhī. Tafsīr chapters are included in some early ḥadīth corpus, such as Muslim's al-şaḥīḥ (d. 261/875), al- Nasāî's (d. 303/915) al-Sunan al-kubrā and al-Tirmidhī's al-Jāmi'. In this study, where the document analysis method is used, it is concluded that al-Tirmidhī's understandingof the Qur'ānic tafsīr in the Tafsīr Section of al-Tirmidhī has unique qualities due to issues such as interpreting the Qur'ān, specifying the narrations belonging to the literal characteristics of the verses, making explanations about the methodology of ḥadīth, specifying the degree of authenticity of the traditions, including juridical opinions, making jarh andta'dīl and criticism of sanad (chain). [ABSTRACT FROM AUTHOR]

In the introduction chapter of this research, brief knowledge about morphology studies during the Ottoman Empire was given. The problem and the aim of our study, its importance, limitations, hypothesis, and definitions were explained. In the limitations chapter, in order to compare the Arabic teaching methods of Teshîlu’s-sarf with modern techniques, knowledge about the grammer books “Arabic Conjugations and Morphology Knowledge” (M. Sadi Çöğenli), “Arabic Grammer” (Mehmet Maksutoğlu), “Arabic Grammer” (Hüseyin Günday and Şener Şahin), and “Introduction to Arabic Grammer – 1 Morphology” (Erkan Avşar), which were selected among current Arabic morphology books, were mentioned. In the methods section, informations about the model of this research, the universe and the sample, the techniques of data collection, and the data analysis were presented. In the discussion chapter, in order to help the reader for making a reliable comparison, a full text transcription of the Teshîlu’s-sarf was given and a general information about the written work and its author Vildan Faik was mentioned. In the next step, the topics, the techniques of teaching, and the methods of the Teshîlu’s-sarf were evaluated. In the second part, a constructive analysis of the morphology principles of the Arabic grammer which were mentioned in the Teshîlu’s-sarf was made with the above mentioned 4 morphology books, and the results of this analysis were presented under 34 headings. Lastly, the conclusion and the suggestions of this study were presented by making a general criticism of this book about teaching Arabic grammer. [ABSTRACT FROM AUTHOR]

In the Ottoman Empire, especially with the Westernization that started in the 18th century, it is seen that there was a change/metamorphosis/innovation in the civil [Political-Social-Cultural] and military field. That this innovation makes itself felt in every aspect; In the 19th century, when the empire's state form, structuring and view towards the West gradually changed; It is a period that was the first of the practices for change and innovation that will gain momentum with the Republic. Although the field of art is also affected by this innovation, it completely contributes to this change as the main area where innovation hits and returns. This change has also manifested itself in the field of music. Although the Ottomans met the music of the West long before, II. Mahmud Era (1826) and the establishment of Mızıka-i Hümayun appear as a turning point. Mızıka-i Hümayun has now replaced the mehterhane and the meşkhane, which meets the musical needs of the palace the transition from the mehterhane to the tubing/band is one of the first and radical examples of this change. The teaching and transmission of Turkish music, which has been going on for centuries, was entirely based on a method called meşk in the master-apprentice relationship. Meşk; unwritten; It is a method based on verbalauditory and visual memory Along with westernization / modernization, the efforts of this method to be written on paper are seen. These efforts are mostly related to instrument teaching in Instrumental Music. Also known as Instrument Teaching Books; Methods. In this study; Methods written up to date will be evaluated in terms of methodology. The main question of the study is "How should Turkish Music instrument methods be?" is the question. The study is a Qualitative study. The Document Examination Model was used in the study. In order to apply the model, firstly, a Literature Search was made, and the sample of the study was created using the "random" method after the scan. At the end of the study, the situation was determined in line with the findings and recommendations were made. [ABSTRACT FROM AUTHOR]

Criticism is a phenomenon that exists in all stages and dimensions of life. One of the narrative styles used by the Qur'an, which was sent to guide people from falsehood to truth and from heresy to guidance, is the style of criticism. It is seen that this style aims to enable people to make a constant effort to eliminate their deficiencies and to be cleaned from their mistakes. How does the criticism style take place in the Qur'an? How important is it to its interlocutors? Is it possible to deduce some principles from the criticism style used by the Qur'an? Searching for answers to these and similar questions will help us determine the method of the style in question. In addition, it will help us understand the nature of the effect that this style aims to create on the addressee. In this context, it can be said that the criticisms in the Qur'an towards its addressees took place within the framework of some principles. The Qur'an sometimes criticizes its addressee by warning with kind words, sometimes by warning with wisdom and good advice, and sometimes by asking and answering questions. From this point of view, it is seen that the criticisms in the Qur'an offer a method about its style of criticism, as well as realizing the goal of the Qur'an to guide people. Identifying the principles and features of the Qur'anic criticism will help better understand and convey its message. In this respect, it is obvious that knowing the Qur'anic criticism will make important contributions to the tafsir literature. While the Qur'an presents a system of life to people, it also orders people to apply it to their practical life. The principles, limits, targets and examples shown for human beings in the Qur'an are reference points for transferring them to practical life. When the Qur’anic guidance is ignored, not implemented or deviated from its purpose, the Qur'an criticizes people in a certain way. In this context, many criticism-oriented verses in the Qur'an not only serve to direct people to the life order drawn by the Qur'an, but also offer a set of universal principles about how the criticism style should be. When people criticize each other in their social lives, taking the criticism style of the Qur'an as a model will help criticism to give positive results. The focus of this study is the features and principles of the Qur'anic criticism. Within the framework of this focal point, first of all, the concepts used in the Qur’anic criticism will be analyzed conceptually, and the context and importance of the criticism style in the Qur'an will be emphasized. Finally, the general characteristics and principles of this style will be determined and evaluations will be made about these principles. [ABSTRACT FROM AUTHOR]

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

Copyright of 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.)

Copyright of Art-E is the property of Suleyman Demirel University, Faculty of Fine Arts 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.)

The number of studies on ethnic and immigrant minorities in Turkey has increased in the last decade due to an increased human mobility in the region and migrant intake next to its existing ethnic diversity. Among these studies, a growing number of them are observed to utilize quantitative methods. However, the ability of these studies to substitute a basis of effective policies to be developed for those minority groups depends on appropriate application and reporting of methodological choices made during the data collection stage. Therefore, current study examines the methodological aspects of the survey studies conducted with ethnic and immigrant minorities in Turkey between 2000-2019. Our findings on data collection processes and the generalizability of findings reveal that most studies fail to define their target groups and to provide detailed information on the sampling procedures and that there often is a discrepancy between the naming of the sampling method and its application. Moreover, generalizability claims of a substantive number of studies should be cautiously evaluated as they do not utilize representative samples. Current study also presents recommendations for researchers facing similar shortcomings and limitations while conducting survey research on ethnic and immigrant minorities. [ABSTRACT FROM AUTHOR]

Ahmed Yesevi started his education life in Yesi under the supervision of Arslan Baba, then went to Bukhara and joined Yusuf Hemedânî. After completing his spiritual education with Yusuf Hemedânî, he returned to his hometown Yesi, and started his knowledge (ilim) and guidance (irshad) activities by founding his own sect there. His emphasis on the belief in Tawhid, adherence to the Sunnah, adherence to the rules of shari'ah, using Turkish in the language of teaching and guidance, writing the principles of the religion of Islam in the language used by native people are among the important points in his successful activities of knowledge and guidance in Turkestan. In this study, the methods of guidance of Ahmet Yesevi, who emerged in the geography of Turkestan and contributed significantly to the Islamization process of both nomadic and settled people, will be discussed. These methods were not found orderly in any of Yesevi's works or written down systematically by his followers. Therefore, the methods that will be discussed here will be tried to be put forward based on the common results of the works about Yesevi's life and the researches about him. [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.)

The Qur'an is a divine masterpiece at the highest level of rhetoric. One of the most important factors that ensure the Qur'an to be at this point is that it as many rhetoric and literary beauty. This is one of the most important factors distinguishing it among all divine and human works and making it an extraordinary text. One of the literary arts used in the Qur'an is the method of tankīt. Tankīt, which is choosing a certain expression among alternative expressions based on wit, leads us to follow the hidden messages in the verses. Thus, it leads to the emergence of the richness of meaning in the divine word. The most distinctive feature of the tankīt method is the witty element it contains. Due to the existence of fine witticisms that form the backbone of this art, a sense of integrity is formed in the sentence without any deficiencies. Thanks to this eye-opening feature, tankīt directs people to think deeply in divine words. Thus, by examining each example of tankīt in the Qur'an, we better understand its character as a wonderful book and get one step closer to its essence. In this study, we first tried to explain the dictionary and term meaning of tankīt. Then we included its applications in Arabic. Then, we examined some examples of tankīt in the verses. Our aim here is to contribute to the unveiling of the miraculous aspect of the Qur'an to a small extent. From this point of view, we can say that our study is important. [ABSTRACT FROM AUTHOR]

يتناول هذا البحث المنهج النبوي في ترسيخ حماية الوطن وحبه والدفاع عنه، وجَعْل ذلك عقيدة في نفوس المسلمين، وأبرز كيفية تطبيق ذلك عمليًّا، ويهدف البحث إلى الوقوف على الأساليب والوسائل العملية في تحصين الوطن وحمايته من شتى المخاطر التي تهدِّده، ومن ذلك بذل الوقت والجهد والمال في سبيل تحقيق ذلك. حيث أَوْلت السنة النبوية للوطن أهمية كبرى تمثل في بيان مشاعر الحب الوطن والدعاء بحفظ أمنه واستقراره. كما تبَّنت مكانة الرباط والمرابطين في الثغور وما أعد لهم من الثواب، تدفع المسلم للتضحية وبذل النفيس في سبيل أمن وطنه واستقراره، كذلك التضحية وتقديم المشقة – أحيانا – مقدَّم على غيرها؛ من أجل تحصين الوطن وسد ثغوره كما حصل مع بني سلمة. كما أن تعلُّم اللغات واكتساب المهارات من الرباط الذي يساعد في حماية الوطن وتحصينه. وأن تحبيس الأوقاف بجميع أنواعها واستثمارها في مجالات الرباط المختلفة مما يُسهم في حماية الوطن من المخاطر.

Copyright of Harran Journal of Agricultural & Food Science is the property of Harran University, Faculty of Agriculture 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.)

Metot ile gerçek bilginin elde edilmesi arasında mutlak bir ilişki vardır. Dolayısıyla gerçek bilgiyi keşfetmek ve bu konuda istenilen neticeye ulaşmak, metot ile ilgili bazı ilkelerin varlığını zorunlu kılar. Bu sebepledir ki her filozof düşüncesini sistematik bir tarzda inşa ederken belli başlı metodik ilkeler çerçevesinde hareket eder. Benzer şekilde, İslam Meşşâî felsefe geleneğine mensup Kindî, Farabî, İbn Sina ve İbn Rüşd gibi düşünürler de metot ile ilgili bazı ilkeleri esas almışlardır. Felsefî düşünce sistemlerini ise benimsedikleri ilkelere bağlı kalmak suretiyle inşa etmişlerdir. Bu çalışmada öncelikle metot kavramı ele alınıp, metodun bilgi edinme sürecindeki önemi üzerinde durulacaktır. İsimleri zikredilen Meşşâî filozofların gerçek bilgiye ulaşmak için hangi ilkeleri esas aldıkları incelenecektir. Onların benimsemiş oldukları söz konusu ilkelerin günümüz açısından ifade ettiği anlam ve öneme işaret edilecektir.

İslam tarihi boyunca âlimler, hadislerin doğru anlaşılması ve yorumlaması üzerinde önemle durmuşlar, bu noktada çaba sarf etmeyi ve zihin ameliyesinde bulunmayı dinî bir vazife olarak görmüşlerdir. Hadis şerhleri böyle bir çabanın ürünü olarak ortaya çıkmıştır. Bu çalışmada dinî hükümlerin kaynağını teşkil eden ahkâm hadislerini doğru anlama ve yorumlama noktasında önemli çalışmalara imza atan İbn Dakîki'l-Îd gibi bir şahsiyetin hadis şerhlerini tanıtmak, bu noktadaki yaklaşımlarını araştırmak, kendisine has bir hadis şerh ve yorum yönteminin olup olmadığını tespit etmektir. Bu çerçevede giriş bölümünde hadis şerhçiliğinin önemi üzerinde durulmuş ve bu çabanın tarihi seyri ile ilgili kısaca bilgi verilmiştir. Birinci bölümde ahkâm hadisleri kavramı konu edinmiş, ahkâmla ilgili hadislerin diğer rivâyetler arasındaki yeri tespit edilmeye çalışılmış ve “ahkâm hadisleri” kavramı ile ilgili olarak yapılan tanımlar ortaya konulmuştur. İkinci bölümde ise İbn Dakîki'l-Îd’in yazmış olduğu şerhler ayrıntılı olarak incelenmiştir. Üçüncü bölümde ise hadis şerhinde siyâk, cem’ut’turûk ve sebeb-i vurûd gibi başvurduğu bazı yöntemler konu edinmiştir.

Fıkhî akıl, İslam’ın doğuşundan itibaren ilmi araştırma ve çalışmalarda objektif bir metot olma özelliğine sahip olmuştur. Geçmişten günümüze kadar hakkı araştıran müçtehit fakihler bu yönteme göre hareket etmişlerdir. Bilimsel araştırma kurallarına uygun bir şekilde yaptığımız araştırma neticesinde çağdaş fıkhî akıl yöntemini kullanan Muhammed Said Ramazan el-Bûtî’nin takip ettiği yöntemde objektif olduğu ve bilimsel araştırma yöntemlerine bağlı kaldığı kanısına vardık. Örneğin Bûtî, hükmünü öğrenmek istediği bir meseledeicmâınolup olmadığını ilk etapta inceler. Daha sonra şer’î nasları bir araya getirip onların sıhhatini inceler. Bunun ardından nasları yorumlama kuralına göre o naslardan hükümler çıkarır. Bir meselenin hükmü hakkında bir nas bulamadığı zaman bunu naslarda geçen hükümlere kıyas yapar. Görünürde deliller arasında bir taârûz varsa bunu giderir. İstihsân ve örf gibi yöntemlere de başvurur. Araştırdığı bir meselenin hükmüyle ilgili bir delil bulunmadığı zaman istishâba başvurur. Fıkhî akıl, araştırma yapma ve hükümleri istinbât etmede ilmi bir yöntemdir. Bûtî’nin araştırma, tartışma ve hükümleri istinbât etme alanlarında kaleme aldığı eserlerini inceleyerek fıkhî aklın ilmi bir metot olduğunu deliler ve örneklerle ortaya koymaya çalıştık.

The centers of science, administration and governance are the main agents in any country. The centers of science produce scientists, lead-ers and thinkers if their approach is correct and sound, and the centers of government are the ones that guide the country towards the right direction in the fields of politics, economy, justice and the arts. Which implements the political vision in the country, which results in the interaction of peoples with their governments, all based on the centers of science.Researchers in science and university centers can be classified as:First: the researcher specializing in precise competence; contributing in the innovation in her/his field only, we can see her/him in scientific laboratorie as scientists.Secondly, the researcher is a researcher who collects from every knowledge. He is a mobile scientistthat helps us in public sermons and sermons that speak simultaneously to the immediate event. The article is quick and can be presented to us by students of science or political class and thinkers, but he cannot produce us thinkers and strategic thinkers with a leadership mentali-ty that runs the country’s affairs.Thirdly: The holistic researcher, who is knowledgeable about the fields of life and the sciences and the knowledge and knowledge of his knowledge and knowledge, is able to know what his knowledge is doing. This can be used to build the base of influence and use. He can benefit from all fields of life and science and from all events to enrich his competence; To influence the scientific, social, political and even international environment, which can be applied to the rule of extrapolation and elucidation; it explores the reality associated with science and devises solutions to the dilemmas, and this is what produces leaders, thinkers, inspectors and decision makers.The result: All those who changed the course of science, politics, economics and jurisprudence were of this type, and can be extrapolated from scientific disciplines of science, law, law, journalism, economics, education and oth-ers; you will find before you are the comprehensive world encyclopedic.Work in the field of science is in the field of competence, it is faster in the process of development and scientific progress; and competence may be a general competence in any scientific field and this is Mahmoud; and can fill any gap in the scientific institution, administrative or technical. And the strict specialization within the general jurisdiction is one of the reasons for innovation and creativity in the scientific field and in particular technical; and this is unknowable, and we can call it vertical orientation in the jurisdic-tion, and this may be difficult to fill the scientific or administrative or tech-nical vacancy, it is true that it cannot fill the vacancy; Because it may be unique institution, and there is a field of horizontal expansion is specialized in the competence of the general well-versed all the vocabulary of his knowledge; and specialization of precise competence, this can fill the scien-tific field and the field of others except the competent jurisdiction.But if we can produce minds that are concerned with the science and inno-vation of other sciences, here is the scientific creativity and here show the genius and we need scientific cadres distinct to produce leadership thinking in all areas of life.

Bu araştırmada 2000-2018 yılları arasında Türkiye’de yayınlanmış çello, piyano, keman, viyola ve flüt nota kitaplarının belirlenmesi amaçlanmaktadır. Bu doğrultuda belirlenen kitapların künye ve içerik analizleri yapılmıştır. Araştırmanın amacı doğrultusunda Türkiye’de yayınlanan çello, piyano, keman, viyola ve flüt nota kitaplarının belirlenmesi ve analiz edilmesi, araştırmacı ve eğitimcilerin yararlanabileceği bir kaynak olması açısından önem taşımaktadır. Kitapların künye bilgileri ve içerik analizleri tablolarla gösterilmiş ve çıkan sonuçlar yorumlanmıştır. Araştırma tarama modelinde yapılmış betimsel bir çalışmadır. İncelenen kitaplar metot, albüm ve teknik çalışma kitapları olarak üç kategoride değerlendirilmiştir. Araştırmada yapılan incelemeler doğrultusunda 157 nota kitabına ulaşılmıştır. Sonuçlar doğrultusunda piyano nota kitaplarının diğer çalgılara göre en fazla, flüt nota kitaplarının ise en az olduğu saptanmıştır. Araştırmada nota kitaplarının sayısının arttırılması ve nitelikli çalışmaların üretilmesi yönünde araştırmacı ve eğitimcilere önerilerde bulunulmuştur.

Ibn al-Jazari(d.833/1429) takes part of the between of the scholars who need to be researched and put forward in every aspect because of his attribution to the Anatolia lands and living that region for a long years. Ibn al-Jazarî who had reached a peak in the field of Qıraah was taken part between one of the important scholars of investigator who endeavour to educate themselves in many fields in the first periods. He inclined to Hadith study significantly in his youth and he reached an important situation in this field. Ibn al-Jazari attracts the attention of researchers because of his composing numerous works in different fields of Islamic Sciences. It has importance for the tradition of knowledge to analyze the method and content of these works which he has compiled. One of his works which called Gayetû’n- Nıhâyâ which has an important role in terms of the tabaqat method. In this study, in the context of the aforementioned work, the place of Ibn al-Jazari in the science of Hadith is tried to be put forward. The method followed by the author in the work is examined in the context of the Hadith knowledge. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytic Divinity is the property of Analytic Divinity Center 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.)

Averroes wrote small, medium, and magnum commentaries on the Posterior Analytics, which is translated and commented many times until the 12th century, and also originated in original studies. Averroes has established the demonstration once again with his medium and magnum commentaries that are named Talkhis al-Burhan and Sharh al-Burhan/Tafsir al-Burhan, which have been largely successful in reflecting the authenticity of the Posterior Analytics, by placing the demonstration at the center of both his philosophical system and Islamic philosophy. The demonstration, in five arts which are an art encompassing human knowledge types and a method of obtaining these types of knowledge, refers to a method of scientific demonstration that builds the theoretical framework of definitive scientific knowledge. This scientific demonstrative method, which Averroes put at the center of his philosophical system and Islamic philosophy, corresponds to a scientific method that can be called "the inductive-deductive method" based on induction. [ABSTRACT FROM AUTHOR]

Copyright of bilig: Journal of Social Sciences of the Turkish World is the property of bilig: Journal of Social Sciences of the Turkish World 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.)

Although the idea of fiqh and method of founder Ebû Hanîfe is very important in the formation of the Hanefi sect, the works of the first-generation students also play an important role. As it is known, when Ebû Hanîfe was unable to answer a question in the fiqh area when he was interested in the subjects of the science of Kelam, He started the lessons of Hammâd b. Ebû Süleyman. He continued his fiqh collection for nearly twenty years alongside his teacher. When his teacher passed away, he became the head of the class by the request of his classmates. Ebû Hanîfe, who wanted the lessons to pass efficiently, required at least ten of his classmates to attend the lessons. With this request, he prevented the dispersion of the course ring, also had the opportunity to realize the course teaching method he had built with these ten experienced students. Ebû Hanîfe grouped the students according to their levels and formed three different course rings. Ebû Hanîfe introduced methods such as lesson learning brainstorming, discussion, debate and negotiation in his lessons. Ebû Hanîfe successfully applied the case study method, also called practice in today's legal education. He developed the course method of his teacher and operated the course ring like a fiqh academy. Ebû Hanîfe provided a democratic educational environment for his students, and students were able to express their thoughts freely in this environment. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Journal of Social Research / Turkiye Sosyal Arastirmalar Dergisi is the property of Turkish Journal of Social Research 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.)

When we mention about Tafsīr method, the method of how to tafsīr is the first thing that comes to one's mind. When the books of tafsīr method are mentioned, one can understand the books revealing this method. In this way, we may say that the method and "uṣūl" evoke the same thing on minds. When we look at the meaning of the word "uṣūl", we may firstly understand the elements that form the basis of these methods instead of bases or methods. However, when we examine the recent books of tafsīr method, it is seen that the elements that form the basis of the method are not discussed before the method itself. Also, those books include in the content and aspects that are not related to the "uṣūl" and methods as well. This situation requires an assessment of such books and a writing of commentary works from a different perspective. By considering the issue, this study reveals the need for a different point of view based on the meaning of the word "uṣūl". First of all, in this article, it is discussed that a book of "uṣūl" should reveal the originals and the fundamental on which the holistic bases are emphasized. Although some principles are pointed out, the purpose of our research is not to determine the original and asymptomatic principles of the tafsīr and to present it as an offer. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Social Sciences Institute / Sosyal Bilimler Enstitüsü Dergisi is the property of Bingol University / Rectorate 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.)

The ambigious aspects of a word or a phrase become clear and definite when elucidated by speaker. In this context, some authors classified the method of interpretation of the Qur'ān by the Qur'ān under the interpretation based on tradition by considering it as a first source of this type of tafseer. They also defined this method as the explanation of ambigious words by the speaker (Allah) himself whereas, this method could be used through matching the meaning of a verse with another. Therefore, the conclusions arrived by using this method are subjective. The binding nature of the exegetical narratives from the Prophet and the narratives from the companions on the knowledge of unseen and imperceptible subjects depends on the religious authority of both not the method itself. But the issue of interpreation of the Qur'ān by the Qur'ān is completely related to whether those who practice this method use objective data and arguments. This study will primarily focus on the characteristics of the Qur'ānic language in terms of possibility and the bindingness of the interpration of the Qur'ān by the Qur'ān, and will handle the ambigious phrases which they are part of the text from the methodological perpective. We seek in this study to substantiate that the interpretation of the Qur'ān by the Qur'ān is of subjective characteristics. We also provide with some terminological and theoretical suggestions for this issue. [ABSTRACT FROM AUTHOR]