Papers by Mustafa Selim YILMAZ
Uluslararası Ali b. Osman el-Ûşî Sempozyumu Bildirileri , 2018
Öz
Siracüddin Alî b. Osman el-Ûşî (ö. 575/1179) 66 beyitten oluşan genellikle el-Emâlî ve ayrıca ... more Öz
Siracüddin Alî b. Osman el-Ûşî (ö. 575/1179) 66 beyitten oluşan genellikle el-Emâlî ve ayrıca Bed’ü’l-Emâlî, el-Kasîdetu’l-Lâmiyye fi’t-Tevhîd, Kasîdet-u yekûlu’l-‘Abd, el-Kasîdetu’l-Hanefiyye ve Lâmiyye-i Kelâmiyye isimleriyle meşhur manzum akâid risalesiyle İslam düşünce tarihine damgasını vurmuş Mâtürîdî kelâmcısı, Hanefî fakîh ve muhaddisi bir alimdir. Söz konusu eseri; özlü ifadeleri, öğretimi ve öğreniminin kolay olması bakımından yaygınlık kazanan ve medreselerde okutulan temel ders kitaplarından birisi olmuştur. el-Emâlî üzerine başta Arapça ve Türkçe olmak üzere birçok dilde şerh yazılmış ve tercümeleri yapılmıştır. Bu şerhler arasında belki de en dikkat çekeni, hicrî VIII. ve IX. yüzyıllarda Mısır ve Şam bölgesinin birçok ilmi disiplinde mütehassıs önde gelen Şafi’î fakîhi, hadîs ve dil alimi olan İzzüddin Muhammed b. Ebi Bekr b. Cemâa’nın (ö. 819/1416) Derecu’l-Meâ’lî fî Şerhi’l-Emâlî isimli eseridir. Çünkü Eş’ârî kimliğiyle İbn Cemâa, özellikle Ehl-i Sünnet kelâmının Eş’ârîlik ve Mâtürîdîlik’ten müteşekkil olduğu fikrinin yaygınlık kazanmaya başladığı bir dönemin alimidir. Tâcüddîn es-Sübkî’nin (ö. 771/1370) talebesi ve Mâtürîdî kelamcılarından Kemâlüddîn İbnu’l-Humâm’ın da (ö. 861/1457) hocası olması ve daha da önemlisi Mâtürîdî bir alimin eserine şerh yazması itibariyle söz konusu fikrin yerleşmesinde onun, önemli bir konuma sahip olduğunu söylemek mümkündür. Dolayısıyla bu tebliğde söz konusu dönemin hususiyetini görmek maksadıyla örnek bir çalışma olması bakımından İbn Cemâa’nın Derecu’l-Meâ’lî’si ana hatlarıyla tanıtılacaktır.
Abstract
Sirāj al-Dīn Alī b. Uthmān al-Ūshī (d. 575/1179) was a prominent Hanafī-Māturīdī scholar and muhaddith in Islamic thought that was renowned for his work al-Amālī (also known as Badʾ al-Amālī, al Qaside al Lamiyye fi at Tawhid, Qasîde yequl al Abd, al Qaside al Hanafiyyah and Lâmiyye-i Kelâmiyye) composed of 66 verses. This risalah became one of the most popular instruction books due to its concise expressions and easy learning and teaching around Muslim world. Many commentaries were made on al Amālī and it was translated to different languages such as Arabic and Turkish. Maybe the most remarkable work among these commentaries is Daraj al Maali fi Sharh al Amālī by Muhammad b. Abi Bakr b. Jamaa who was a foremost Shafi’i scholar and muhaddith and linguist (and had also experiences in many scientific disciplines) in his own time the eighth and ninth centuries of hijra. By his Ash’ari identity, Ibn Jamaa was a scholar of the era that the idea of the kalam of Ahl al Sunnah consisted both of Ash’ariyya and Māturīdīyya had begun widespread. Throughout this process, it could be said that he was one of the leading figures, considering that he was the disciple of Tajuddin al Subki (d. 771/1370), on the other hand, the Māturīdī scholar Kamaluddin Ibn al Humam (d. 861/1457) was his disciple. Furthermore, Ibn Jamaa made a commentary on a text written by a Māturīdī scholar. Therefore, in this
paper, it is tried to generally review Daraj al Maali by Ibn Jamaa as a sample work in order to achieve a look in that process.
Kader , 2022
Every text, in addition to its main idea and notional framework, has a context that reflects the ... more Every text, in addition to its main idea and notional framework, has a context that reflects the background of the milieu in which it was written. In this respect, it would be paid attention in the identity of the text, which waiting to be discovered like a hidden treasure within lines and reflecting its time, as much as giving importance to the sentences of the text. Adopting such an approach, in a sense, could contribute to a better understanding of the spirit of the text. In addition, this approach is of great importance in bringing the treatises that built our civilization, especially the stories of many manuscripts waiting to be revealed, to modern scholarship. Therefore, each step on this path of discovery makes an outstanding contribution to the understanding of the ultimate extent of our civilization’s history. This paper aims to take a step on this path by examining a manuscript that depicts the Ottoman scholarly environment in the 18th century. Both the critical edition of the treatise, Ilzām al-muʿānidīn wa-ibṭāl zaʿm al-ḥāsidīn, and its translation constitute the scope and focus of this paper. The paper also aims to have a general view of the historical context of the treatise and a concise analysis in light of this information. Later, it is aimed to let the reader be alone with the edited Arabic text and its Turkish translation by leaving her/him alone in this intellectual journey. Another reason for choosing the treatise is that it is related to ʿiṣmah al anbiyā (the infallibility of the Messengers of Allah), which is a highly sensitive issue of kalām in terms of both thematically and methodologically. Moreover, this subject is extremely meaningful in terms of the revelation-centered structure of kalam, the nature of the concept of Messenger of Allah, and the understanding of the issues formed around being a Messenger of Allah. Following both etymological and discursive evaluation based on classical sources (especially related to fiqh), the treatise discusses whether the Messengers of Allah are protected from the faint (ighmāʾ) or not. Its main question is whether the faint be considered in the context of ʿiṣmah al anbiyā or not. First of all, the author explains the reasons for writing the treatise in the introduction and then, underlines prominently the results in the conclusion. Both chapters may be the most significant parts in respect of reflecting the identity of the text. The given messages by determining the causal relations in these chapters provide significant clues about the conflict between the Kadizādeli and the Sivasī, which adversely affected the history of Ottoman thought, and emerged trends as a consequence of that. The most prominent theme is that it is highly recommended to adopt a moderate way to overcome the negative effects of the conflict that polarized many people. Ultimately, the treatise is an extremely important text in terms of being the first witness of a time period, in which one of the greatest turning points emerged in our intellectual history.
Tetkik , 2022
Abū Ḥanīfah (d. 150/767) is one of the foremost founders of the history of Islamic thought. For t... more Abū Ḥanīfah (d. 150/767) is one of the foremost founders of the history of Islamic thought. For the reason that he was accepted as the undisputed leader of the tradition of “Ahl al ra’y” which is an umbrella name for rational thought with all different varieties. The roots of this recognition have to be traced back to the era which he lived. That is to say that this period is the era of the tābi'ūn, which the methodologies of Islamic thought began to form. Moreover, Abū Ḥanīfah is the one of the leading scholars of the generation of the tābi'ūn. What gives prominence to him is his target that he wanted to meet. It could be said that this target is an effort to create a systematic discourse in terms of constructing the identity of the Muslim community rather than a cherry-picking approach. With respect to the
conditions of that time, this effort is remarkable. For the reason that Muslims, who participated in the history of the world civilization as a new actor and ruled over a huge number of territories where most ancient civilizations flourished, needed to build a coherent worldview in order to make them permanent. Abū Ḥanīfah was aware of this reality and established his viewpoint to meet this need. As a result, his methodology has been paid more attention both for and against throughout centuries. Considering contemporary conditions, his methodology has a distinguishing and eye-opening feature. In this paper, the most prominent points of his systematic discourse and how to be benefit from it today will be evaluated.
Uluslararası Orta Asya’dan Anadolu’ya İslâmî İlimler Sempozyumu Bildirleri Kitabı, 2021
Al-Imām al-A‘zam Abū Ḥanīfah (d. 150/767) is one of the foremost founders of a civilization creat... more Al-Imām al-A‘zam Abū Ḥanīfah (d. 150/767) is one of the foremost founders of a civilization created by Muslim thought, with a methodology based on the power of speech in an environment where the disciplines of Islamic science are formed. He is a scholarly figure who sets the foundations of a fundamental point of view on a wide scale from fiqh to kalām. In this respect, Abū Ḥanīfah was mentioned by both his followers and opponents as the "Imam of the Ahl al-ra'y (advocates of common sense)", and he is one of the rare scholars who exceeded his era. The main factor underlying such a righteous reputation is not only being a scientist who speaks his thoughts, but also because he established a point of view that emphasizes the discovery of the truth/wisdom, a school of thought from the past to the present. His students spread across the Muslim world and with their efforts, they have been conduced to the formation of a serious scientific heritage, especially in Transoxiana. In addition, this heritage is the most fundamental element that builds the Muslim identity of Anatolia. The source texts in which the foundations of this heritage can be followed are the articles of faith attributed to Abū Ḥanīfah and these are al-ʿĀlim wal-mutaʿallim, al-Fiqh al-absaṭ, al-Fiqh al-akbar, al-Risālah and al-Waṣiyya. When the science of kalām is being considered as a normative and founding science and as the basic element that determines the course of Islamic thought, the importance of these booklets will be better understood. Because, when the texts of the mentioned scientific heritage are examined, the deep traces of the mentality desired to be given in these booklets will be seen. In this respect, taking these booklets into consideration in the order will provide a better understanding of the mentioned scientific heritage. Therefore, the booklets which are mentioned in this paper will be analysed in terms of their content, and the importance of the principles highlighted in them will be discussed in terms of our history of thought.
Ulum , 2020
In contrast to other fields of scholarship, Kalām possesses a clear structure that has influenced... more In contrast to other fields of scholarship, Kalām possesses a clear structure that has influenced the development of Muslim thought. This normative structure of kalām is analysed the fact of the structuring of the social imagination of the Muslim society. So, kalām reflects a character entirely derived from life and shaped within this framework. As much as the basic aim of kalām may be to systematically defend a religious doctrine, due to the contexts in which it has emerged, primarily socio-political backgrounds have an essential role in the formation of the identity of this science. The purpose of this paper is to explain this background and to achieve an analysis based on a contextual reading. In this regard, the matters that need to be methodologically focused on are the main issues that arose within the first three generations of Islam. These issues can be listed as the matter of caliphate (imāmah), the grave sinner (murtakib al-kabīrah), and the discussions on the question of predestination (qadar). Outstanding theses have been produced in response to these issues, which in a way are responsible for the political schisms in Muslim societies, and afterwards, these theses have led to the formation of the deeply rooted scholarly traditions of Islamic thought.
The aim of this article is to provide a general overview of symposiums related to kalām held in t... more The aim of this article is to provide a general overview of symposiums related to kalām held in the Republican period. It evaluates these academic meetings systematically under five separate headings. On the one hand, the coordination meetings, where different participants share their accumulated experience to improve the education of kalām and to adapt to the most current discourse, have been analysed. On the other hand, the development of symposiums has been observed as they treat the fundamental issues of kalām and the contributing scholars under either separate or sub headings. Moreover, the fact that the issues
of kalām have been addressed in symposiums related to different fields of theology is a significant indicator of the importance of interdisciplinary studies.
The concept of Messiah a basically reformed in Judaism and Christianity is the principal matter o... more The concept of Messiah a basically reformed in Judaism and Christianity is the principal matter of this paper. This concept that was outlined by more humanely worries can be found in many cultures. Nonetheless the main purpose is to evaluate it only chronologically from Judaism to Islam, that is to say, the Covenant Tradition. It is tried to clearly understand that which kind of transformation been faced about it and on the other hand what is approach of Holy Qur'ān the last ring of the revelation to this concept's adventure throughout history and which imagination can be true in terms of Qur'ān. Consequently, it can be accepted that the concept of Messiah has been as an important sample of instrument for disregarding human nature.
Reliable report is used in kalâm as a functional concept that has a very crucial role in proving ... more Reliable report is used in kalâm as a functional concept that has a very crucial role in proving the basis of the religion, especially Muhammad as the Messenger of Allah. Imam al-Mâturîdî made this concept an important part of his epistemological theory under the word of report. After him, this concept is evaluated as an indispensable concept of epistemological theory in kalâm. At this point, his most valuable initiative is that he used the reliable report in order to prove the report of the messenger of Allah. Mâturîdî scholars after him brought the accuracy
on report in the foreground. Thereby they had tried to highlight the basis of the religion have to be based on certain and professed knowledge. In this paper, it is aimed that the meaning adventure of the concept of reliable report which is depicted above how to be evaluated generally in kalâm.
Cumhuriyet İlahiyat Dergisi-Cumhuriyet Theology Journal , 2017
Antisemitism is a versatile and complex concept that has theological, psychological, sociological... more Antisemitism is a versatile and complex concept that has theological, psychological, sociological and political dimensions. This concept is not only related to consider Judaism in all its bearings. But, conversely, it should be apprehended from the antiquity till nowadays within a global context. It is most significant phenomena that must be evaluated to study simultaneously historical process of mutual relations of Judaism, Christianity and Islam which are influential factors for shaping the modern world. It is also say that concepts are living organisms. Therefore, the etymological structure of antisemitism that provide clues to its essence should be considered when interpreting its story. It seems a sensible and methodical way of perceiving that meaning shifts have occurred in some perceptions related to this concept. First and foremost, the aim of this article is trying to make accurate results in the nature of some crucial problems that occupy the global agenda.
The concept of Messiah a basically reformed in Judaism and Christianity is the principal matter o... more The concept of Messiah a basically reformed in Judaism and Christianity is the principal matter of this paper. This concept that was outlined by more humanely worries can be found in many cultures. Nonetheless the main purpose is to evaluate it only chronologically from Judaism to Islam, that is to say, the Covenant Tradition. It is tried to clearly understand that which kind of transformation been faced about it and on the other hand what is approach of Holy Quran the last ring of the revelation to this concept’s adventure throughout history and which imagination can be true in terms of Quran. Consequently, it can be accepted that the concept of Messiah has been as an important sample of instrument for disregarding human nature.
TURKISH
Kur’an-ı Kerim, Hz. Peygamber’in örnekliğinde insanın inşa edilmesinin ifadesidir. Bu in... more TURKISH
Kur’an-ı Kerim, Hz. Peygamber’in örnekliğinde insanın inşa edilmesinin ifadesidir. Bu inşa sürecini anlamaya çalışan Müslümanlar, hicretin ilk asırlarından beri önemli bir birikim ortaya koymuşlardır. Bu süreçte de farklı farklı metotlar benimsenmiştir. Bu metotlardan biri olan ve akılcı düşünmeyi öteleyip literalist bir yaklaşımı benimseyen Selefilik, bu makalenin temel konusudur. Özellikle Müslümanların buhran dönemlerinde ön plana çıkan bu bakış açısı, günümüz İslam dünyasının en önemli gündem maddelerinden biridir. Bu çalışmada tarihsel ve düşünsel boyutlarının genel hatlarıyla verilmeye çalışıldığı Selefilik, aynı zamanda köklü bir tarihe sahip olan, özellikle İslam dünyasını tetkik eden ve ulaştığı verileri bu coğrafyanın geleceğinin belirlenmesinde tahrifkârane kullanan Oryantalizm geleneğinin de üzerinde durduğu bir düşünce şeklidir.
ENGLISH
The Noble Qur’an is the expression of the building human being’s character in the example of the Messenger of Allah. Muslims, who have been tried to perceive this process, revealed a huge heritage from the beginning of first centuries of hijra. There are many different methods in this heritage. One of them is Salafism and that is the issue of this article. It has adopted a literal-minded approach by ignoring rational thinking. This article tries to provide a general overview both of historical and intellectual dimensions of Salafism. This viewpoint that especially rises in the crisis times of Muslims is one of the most important agendas of the Contemporary Muslim World. It is also significant and emphasized issue for Orientalism that uses data by obtaining from deep-rooted studies over Islamic heritage to modify the future of the Muslim World with itself falsifying these data.
Islam is the unique religion that calls itself peace. It also creates its concepts based on thi... more Islam is the unique religion that calls itself peace. It also creates its concepts based on this name. Ironically, some various intellectual, religious and political groups are struggling to misinterpret Islam, which has such a deep-rooted peaceful background, and its concepts like jihad and fath (conquest) as it is the religion of war and point it out to be violent in every way in the global public opinion. In this article, it is tried to evaluate the concept of fath with the example of the Conquest of Makkah and interpret it faithful to its original. This example is peculiarly preferred because of that it is the beginning and the model of Islamic conquests. Furthermore, the main goal is frankly to protect human dignity in this example.
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Papers by Mustafa Selim YILMAZ
Siracüddin Alî b. Osman el-Ûşî (ö. 575/1179) 66 beyitten oluşan genellikle el-Emâlî ve ayrıca Bed’ü’l-Emâlî, el-Kasîdetu’l-Lâmiyye fi’t-Tevhîd, Kasîdet-u yekûlu’l-‘Abd, el-Kasîdetu’l-Hanefiyye ve Lâmiyye-i Kelâmiyye isimleriyle meşhur manzum akâid risalesiyle İslam düşünce tarihine damgasını vurmuş Mâtürîdî kelâmcısı, Hanefî fakîh ve muhaddisi bir alimdir. Söz konusu eseri; özlü ifadeleri, öğretimi ve öğreniminin kolay olması bakımından yaygınlık kazanan ve medreselerde okutulan temel ders kitaplarından birisi olmuştur. el-Emâlî üzerine başta Arapça ve Türkçe olmak üzere birçok dilde şerh yazılmış ve tercümeleri yapılmıştır. Bu şerhler arasında belki de en dikkat çekeni, hicrî VIII. ve IX. yüzyıllarda Mısır ve Şam bölgesinin birçok ilmi disiplinde mütehassıs önde gelen Şafi’î fakîhi, hadîs ve dil alimi olan İzzüddin Muhammed b. Ebi Bekr b. Cemâa’nın (ö. 819/1416) Derecu’l-Meâ’lî fî Şerhi’l-Emâlî isimli eseridir. Çünkü Eş’ârî kimliğiyle İbn Cemâa, özellikle Ehl-i Sünnet kelâmının Eş’ârîlik ve Mâtürîdîlik’ten müteşekkil olduğu fikrinin yaygınlık kazanmaya başladığı bir dönemin alimidir. Tâcüddîn es-Sübkî’nin (ö. 771/1370) talebesi ve Mâtürîdî kelamcılarından Kemâlüddîn İbnu’l-Humâm’ın da (ö. 861/1457) hocası olması ve daha da önemlisi Mâtürîdî bir alimin eserine şerh yazması itibariyle söz konusu fikrin yerleşmesinde onun, önemli bir konuma sahip olduğunu söylemek mümkündür. Dolayısıyla bu tebliğde söz konusu dönemin hususiyetini görmek maksadıyla örnek bir çalışma olması bakımından İbn Cemâa’nın Derecu’l-Meâ’lî’si ana hatlarıyla tanıtılacaktır.
Abstract
Sirāj al-Dīn Alī b. Uthmān al-Ūshī (d. 575/1179) was a prominent Hanafī-Māturīdī scholar and muhaddith in Islamic thought that was renowned for his work al-Amālī (also known as Badʾ al-Amālī, al Qaside al Lamiyye fi at Tawhid, Qasîde yequl al Abd, al Qaside al Hanafiyyah and Lâmiyye-i Kelâmiyye) composed of 66 verses. This risalah became one of the most popular instruction books due to its concise expressions and easy learning and teaching around Muslim world. Many commentaries were made on al Amālī and it was translated to different languages such as Arabic and Turkish. Maybe the most remarkable work among these commentaries is Daraj al Maali fi Sharh al Amālī by Muhammad b. Abi Bakr b. Jamaa who was a foremost Shafi’i scholar and muhaddith and linguist (and had also experiences in many scientific disciplines) in his own time the eighth and ninth centuries of hijra. By his Ash’ari identity, Ibn Jamaa was a scholar of the era that the idea of the kalam of Ahl al Sunnah consisted both of Ash’ariyya and Māturīdīyya had begun widespread. Throughout this process, it could be said that he was one of the leading figures, considering that he was the disciple of Tajuddin al Subki (d. 771/1370), on the other hand, the Māturīdī scholar Kamaluddin Ibn al Humam (d. 861/1457) was his disciple. Furthermore, Ibn Jamaa made a commentary on a text written by a Māturīdī scholar. Therefore, in this
paper, it is tried to generally review Daraj al Maali by Ibn Jamaa as a sample work in order to achieve a look in that process.
conditions of that time, this effort is remarkable. For the reason that Muslims, who participated in the history of the world civilization as a new actor and ruled over a huge number of territories where most ancient civilizations flourished, needed to build a coherent worldview in order to make them permanent. Abū Ḥanīfah was aware of this reality and established his viewpoint to meet this need. As a result, his methodology has been paid more attention both for and against throughout centuries. Considering contemporary conditions, his methodology has a distinguishing and eye-opening feature. In this paper, the most prominent points of his systematic discourse and how to be benefit from it today will be evaluated.
of kalām have been addressed in symposiums related to different fields of theology is a significant indicator of the importance of interdisciplinary studies.
on report in the foreground. Thereby they had tried to highlight the basis of the religion have to be based on certain and professed knowledge. In this paper, it is aimed that the meaning adventure of the concept of reliable report which is depicted above how to be evaluated generally in kalâm.
Kur’an-ı Kerim, Hz. Peygamber’in örnekliğinde insanın inşa edilmesinin ifadesidir. Bu inşa sürecini anlamaya çalışan Müslümanlar, hicretin ilk asırlarından beri önemli bir birikim ortaya koymuşlardır. Bu süreçte de farklı farklı metotlar benimsenmiştir. Bu metotlardan biri olan ve akılcı düşünmeyi öteleyip literalist bir yaklaşımı benimseyen Selefilik, bu makalenin temel konusudur. Özellikle Müslümanların buhran dönemlerinde ön plana çıkan bu bakış açısı, günümüz İslam dünyasının en önemli gündem maddelerinden biridir. Bu çalışmada tarihsel ve düşünsel boyutlarının genel hatlarıyla verilmeye çalışıldığı Selefilik, aynı zamanda köklü bir tarihe sahip olan, özellikle İslam dünyasını tetkik eden ve ulaştığı verileri bu coğrafyanın geleceğinin belirlenmesinde tahrifkârane kullanan Oryantalizm geleneğinin de üzerinde durduğu bir düşünce şeklidir.
ENGLISH
The Noble Qur’an is the expression of the building human being’s character in the example of the Messenger of Allah. Muslims, who have been tried to perceive this process, revealed a huge heritage from the beginning of first centuries of hijra. There are many different methods in this heritage. One of them is Salafism and that is the issue of this article. It has adopted a literal-minded approach by ignoring rational thinking. This article tries to provide a general overview both of historical and intellectual dimensions of Salafism. This viewpoint that especially rises in the crisis times of Muslims is one of the most important agendas of the Contemporary Muslim World. It is also significant and emphasized issue for Orientalism that uses data by obtaining from deep-rooted studies over Islamic heritage to modify the future of the Muslim World with itself falsifying these data.
Siracüddin Alî b. Osman el-Ûşî (ö. 575/1179) 66 beyitten oluşan genellikle el-Emâlî ve ayrıca Bed’ü’l-Emâlî, el-Kasîdetu’l-Lâmiyye fi’t-Tevhîd, Kasîdet-u yekûlu’l-‘Abd, el-Kasîdetu’l-Hanefiyye ve Lâmiyye-i Kelâmiyye isimleriyle meşhur manzum akâid risalesiyle İslam düşünce tarihine damgasını vurmuş Mâtürîdî kelâmcısı, Hanefî fakîh ve muhaddisi bir alimdir. Söz konusu eseri; özlü ifadeleri, öğretimi ve öğreniminin kolay olması bakımından yaygınlık kazanan ve medreselerde okutulan temel ders kitaplarından birisi olmuştur. el-Emâlî üzerine başta Arapça ve Türkçe olmak üzere birçok dilde şerh yazılmış ve tercümeleri yapılmıştır. Bu şerhler arasında belki de en dikkat çekeni, hicrî VIII. ve IX. yüzyıllarda Mısır ve Şam bölgesinin birçok ilmi disiplinde mütehassıs önde gelen Şafi’î fakîhi, hadîs ve dil alimi olan İzzüddin Muhammed b. Ebi Bekr b. Cemâa’nın (ö. 819/1416) Derecu’l-Meâ’lî fî Şerhi’l-Emâlî isimli eseridir. Çünkü Eş’ârî kimliğiyle İbn Cemâa, özellikle Ehl-i Sünnet kelâmının Eş’ârîlik ve Mâtürîdîlik’ten müteşekkil olduğu fikrinin yaygınlık kazanmaya başladığı bir dönemin alimidir. Tâcüddîn es-Sübkî’nin (ö. 771/1370) talebesi ve Mâtürîdî kelamcılarından Kemâlüddîn İbnu’l-Humâm’ın da (ö. 861/1457) hocası olması ve daha da önemlisi Mâtürîdî bir alimin eserine şerh yazması itibariyle söz konusu fikrin yerleşmesinde onun, önemli bir konuma sahip olduğunu söylemek mümkündür. Dolayısıyla bu tebliğde söz konusu dönemin hususiyetini görmek maksadıyla örnek bir çalışma olması bakımından İbn Cemâa’nın Derecu’l-Meâ’lî’si ana hatlarıyla tanıtılacaktır.
Abstract
Sirāj al-Dīn Alī b. Uthmān al-Ūshī (d. 575/1179) was a prominent Hanafī-Māturīdī scholar and muhaddith in Islamic thought that was renowned for his work al-Amālī (also known as Badʾ al-Amālī, al Qaside al Lamiyye fi at Tawhid, Qasîde yequl al Abd, al Qaside al Hanafiyyah and Lâmiyye-i Kelâmiyye) composed of 66 verses. This risalah became one of the most popular instruction books due to its concise expressions and easy learning and teaching around Muslim world. Many commentaries were made on al Amālī and it was translated to different languages such as Arabic and Turkish. Maybe the most remarkable work among these commentaries is Daraj al Maali fi Sharh al Amālī by Muhammad b. Abi Bakr b. Jamaa who was a foremost Shafi’i scholar and muhaddith and linguist (and had also experiences in many scientific disciplines) in his own time the eighth and ninth centuries of hijra. By his Ash’ari identity, Ibn Jamaa was a scholar of the era that the idea of the kalam of Ahl al Sunnah consisted both of Ash’ariyya and Māturīdīyya had begun widespread. Throughout this process, it could be said that he was one of the leading figures, considering that he was the disciple of Tajuddin al Subki (d. 771/1370), on the other hand, the Māturīdī scholar Kamaluddin Ibn al Humam (d. 861/1457) was his disciple. Furthermore, Ibn Jamaa made a commentary on a text written by a Māturīdī scholar. Therefore, in this
paper, it is tried to generally review Daraj al Maali by Ibn Jamaa as a sample work in order to achieve a look in that process.
conditions of that time, this effort is remarkable. For the reason that Muslims, who participated in the history of the world civilization as a new actor and ruled over a huge number of territories where most ancient civilizations flourished, needed to build a coherent worldview in order to make them permanent. Abū Ḥanīfah was aware of this reality and established his viewpoint to meet this need. As a result, his methodology has been paid more attention both for and against throughout centuries. Considering contemporary conditions, his methodology has a distinguishing and eye-opening feature. In this paper, the most prominent points of his systematic discourse and how to be benefit from it today will be evaluated.
of kalām have been addressed in symposiums related to different fields of theology is a significant indicator of the importance of interdisciplinary studies.
on report in the foreground. Thereby they had tried to highlight the basis of the religion have to be based on certain and professed knowledge. In this paper, it is aimed that the meaning adventure of the concept of reliable report which is depicted above how to be evaluated generally in kalâm.
Kur’an-ı Kerim, Hz. Peygamber’in örnekliğinde insanın inşa edilmesinin ifadesidir. Bu inşa sürecini anlamaya çalışan Müslümanlar, hicretin ilk asırlarından beri önemli bir birikim ortaya koymuşlardır. Bu süreçte de farklı farklı metotlar benimsenmiştir. Bu metotlardan biri olan ve akılcı düşünmeyi öteleyip literalist bir yaklaşımı benimseyen Selefilik, bu makalenin temel konusudur. Özellikle Müslümanların buhran dönemlerinde ön plana çıkan bu bakış açısı, günümüz İslam dünyasının en önemli gündem maddelerinden biridir. Bu çalışmada tarihsel ve düşünsel boyutlarının genel hatlarıyla verilmeye çalışıldığı Selefilik, aynı zamanda köklü bir tarihe sahip olan, özellikle İslam dünyasını tetkik eden ve ulaştığı verileri bu coğrafyanın geleceğinin belirlenmesinde tahrifkârane kullanan Oryantalizm geleneğinin de üzerinde durduğu bir düşünce şeklidir.
ENGLISH
The Noble Qur’an is the expression of the building human being’s character in the example of the Messenger of Allah. Muslims, who have been tried to perceive this process, revealed a huge heritage from the beginning of first centuries of hijra. There are many different methods in this heritage. One of them is Salafism and that is the issue of this article. It has adopted a literal-minded approach by ignoring rational thinking. This article tries to provide a general overview both of historical and intellectual dimensions of Salafism. This viewpoint that especially rises in the crisis times of Muslims is one of the most important agendas of the Contemporary Muslim World. It is also significant and emphasized issue for Orientalism that uses data by obtaining from deep-rooted studies over Islamic heritage to modify the future of the Muslim World with itself falsifying these data.
1. Kelâm Akademisyenlerinin Kelâm'a İlişkin Tutumları
Ali Satılmış, Bilal Kır
2. Lisansüstü Öğrencilerin Kelâm'a İlişkin Tutumları
Oğuz Bozoğlu, A. İskender Sarıca
3. Lisans Öğrencilerinin Kelâm'a İlişkin Tutumları
Ahmet Mekin Kandemir, Sercan Yavuz
4. Öğretmenlerin Kelâm'a İlişkin Tutumları
Ahmet Canan Karakaş, Hamdi Akbaş
5. Diyanet Personelinin Kelâm'a İlişkin Tutumları
Recai Çetres, Serkan Çetin
fikrini ise şöyle özetlemek mümkündür: Sabır, sıkıntı halinde; şükür ise rahatlık ve bolluk durumunda müminin tavrını ifade etmektedir. Dua ise her iki durumda da müminin, tabir yerindeyse kulun Allah ile ilişkisini sıkı tutmasını nitelemektedir.