Papers by Abdylkader Durguti
Tasavvur / Tekirdağ İlahiyat Dergisi, 2023
Qadianism is a sect that emerged in India at the end of the 19th century, within the framework of... more Qadianism is a sect that emerged in India at the end of the 19th century, within the framework of the ideas of Mirza Ghulam Ahmad. Ghulam Ahmad emerged with Messianic claims such as Mujaddid, Mahdi, Messiah and Nabi. The period when Ghulam Ahmad declared himself the savior coincided with the 18th century when there was great despair and disappointment in the society due to the British plans to invade India. Ghulam Ahmad said that jihad will be realized not by sword but by peace. He claimed that he was commissioned by God for this.
Resulting from these claims of Ghulam Ahmad, Qadianism has been declared a "non-Islamic" sect in the Islamic world. For this reason, they had to go to other countries from India to some Balkan countries. Qadianis were first encountered in the Balkans in 1929. They carried out activities in many areas such as many social organizations, book translations, humanitarian aid and education in the Balkans. The Qur'an was translated into Albanian by Qādiyani Muhammad Zakaria Khan in 1990 within the framework of the views of the Qādianī sect. This was a turning point for them. Khan has become an important figure of the Qadiyani sect with this translation of the Qur'an in the Balkans. In this study, we discussed the verses that Khan interpreted in terms of Mahdism and Messianism of the Qadiyani sect. He tries to prove that Ghulam Ahmad is the Mahdi and the messiah in the aforementioned verses. As a method, Qadiyani sources and classical Islamic books that give information about this subject were used.
Summary
Nāṣir Al-Dīn Al-Albānī was born in 1914 in Shkodra, Albania. Albānī's father, Noah Nejat... more Summary
Nāṣir Al-Dīn Al-Albānī was born in 1914 in Shkodra, Albania. Albānī's father, Noah Nejati, immigrated to Damascus due to the policies of King Ahmet Zogu to intimidate Muslims. Syria was a country affected by colonialism under the French mandate during this period. Therefore, Noah Necati enrolled his son in a private school named Madrasat Jamiyyat al-Isaaf al-Khayriyya, not a public school. When he graduated from the primary school, he learned his father's profession, clock repair, and went to the Dar al-Kutub al-Zahiriyya library in Damascus and started to examine the hadith manuscripts there. It is noteworthy that he prepared the indexes of the hadith manuscripts in the library, discovered some manuscripts that the scholars hadn’t been aware of, and revealed manuscripts in some private libraries. His effort made him to be an important hadith scholar in the science of hadith. Albānī did not regularly go through the education of a scholar or school and he trained himself without a teacher. Although he did not have any academic career, nothing prevented him from teaching at the Islamic University of Medina. However, his views quickly sparked controversy at the university and caused his career to end in a short time, from 1961 to 1963.
According to Albānī, the Qur'an and Sunnah should be taken as the basis in order to understand religion, not the fatwas of the imams of the sects. It is not correct to make the sectarian rules a religion and to accept it as Islam itself. Adherence to fiqh sects is not mandatory. After criticizing the views of the sects on many issues, Albānī explains that "there is such a provision in the authentic sunnah on this issue". He also mentions that fiqh sects conflict with hadiths on many issues while using the concept of Fiqh As-Sunnah. He states that a fiqh method based on direct hadiths should be adopted rather than the method of sects. It is seen that Albānī tries to come up with an alternative fiqh for sects while using the concepts of fiqh al-hadith or fiqh as-sunnah. Albani was also criticized by Saud scholars because he took Hadith as a reference instead of the methodology of the Hanbali sect. According to them, Albani’s approach is a threat to the authority of Saud scholars. To Albani, adherence to a sect is the reason for leaving the Hadith. Albānī also had sectarian disagreements with his father, Noah Necati, who was a strong supporter of Hanafi sect. According to Albānī, the reason why his father was a fanatic Hanafi was that he abandoned some hadiths and it is not permissible to abandon the hadith under any circumstances.
To move to Jordan in 1980 began to transform Albani’s understanding of Salafism into a consistent form. Many young people began to gather around him as the students of the Shari'a. Albani's relocation to Jordan was an important starting point for young students, and the number of Salafis increased dramatically. Albani's understanding of Salafism began to take root with the activities of those students. One of the most important activities of the students is to record Albani's speeches. During his time in Jordan, he had been forbidden to preach in public places and mosques. Therefore, his speeches for small groups at home meetings or on different platforms were recorded. It has been one of the most important aspects that distinguishes Albani from contemporary scholars. Most of the conversation recordings are in question-answer format, while the other part consists of conferences, conversations and sermons. All speech recordings are gathered under the title of Silsilat al-Huda wa al-Nur. They consist of subjects such as Sirah, Hadith History, Hadith Method, invitation, jihad, belief and takfir. The recordings of Albani's speech were in Arabic and Albanian. In the study, Albani's understanding of Salafism and its influence on Balkan students will be discussed based on the recordings of his speech in Albanian. Among the students raised by Albani, some went to Jordan from the Balkans. Students have translated his books, set up websites for him, and disseminated their ideas by creating discussion forums and social platforms. However, it can be said that the most effective method for the dissemination of Albani's ideas was the audio recordings of his speeches in Albanian. In this study, audio recordings will mostly be used to understand Albani's thoughts and his effect on young people. In addition, written sources such as books and articles will also be used. The oldest recording which has reached to us is from 1993. These speech recordings were shared by Albani's students on different platforms on social media. Audio recordings consist of conversations from their weekly or monthly chats. Although written sources such as books and articles are included, the scope of the study will be limited to the audio recordings of Sheikh Albani.
HASAN KÂFÎ AKHİSARÎ’NİN NİZÂMÜ’L-ʿULEM‘ İL HÂTEMİ’L-ENBİY ADLI ESERİ BAĞLAMINDA BALKANLARDA HANEFÎ VE MÂTÜRÎDÎ ANLAYIŞIN YAYILMA SÜRECİ, 2022
İSLÂM DÜŞÜNCESİNDE ELEŞTİRİ KÜLTÜRÜ ve TAHAMMÜL AHLÂKI–IV
Akademisyen Kitabevi, 2021
İslam Dünyasında Sosyal ve Siyasal Hareketlilik Unsuru Olarak Mezhepler
e-makalat Mezhep Araştırmaları Dergisi, 2021
Öz Hicrî III. asırdan VI. asra kadar Horasan coğrafyasında faaliyetlerini sürdüren en önemli mezh... more Öz Hicrî III. asırdan VI. asra kadar Horasan coğrafyasında faaliyetlerini sürdüren en önemli mezheplerden biri Kerrâmiyye'dir. Üç asır boyunca Kerrâmiyye yaşam tarzıyla, mistik tavrıyla, eğitim kurumlarıyla İslam'ı temsil etmiş; halktan destek görmüş ve Horasan'ın önemli kentlerinden biri olan Nîşâbur'a hâkim olmuştur. Kerrâmîler, ilk dönemde sûfî ve mistik görüşleriyle tanınmış ve çok sayıda taraftar kazanmışlardır. Kerrâmîlerin lideri olan Muhammed b. Kerrâm (ö. 255/869) makâlât geleneğinde itikadî görüşlerinden dolayı eleştirilmiştir. İbn Kerrâm'dan sonra Kerrâmiyye mezhebinin yetiştirdiği en önemli kişi Muhammed b. Heysem'dir. İbn Heysem (ö. IV/X.-V/XI.) dönemi, Kerrâmîlerin altın çağı olmuştur. Çünkü o; ilk olarak toplumu Kerrâmiyye mezhebi altında toplamış, daha sonra Kerrâmîlere yöneltilen eleştirilere cevap vermeye çalışmıştır. Bu çalışmada İbn Heysem'in hayatı ve eserleri hakkında bilgi verildikten sonra onun, Heysemiyye'nin
Endülüs, 2020
İslam İlim ve Düşünce Tarihinde Şerh Geleneği
Uluslararası Yüksek Din Öğretimi Sempozyumu (Akademik ve Sosyal Yönleriyle), 2019
Balkanlar’da yüksek din öğretiminin serüveni farklı tarihlerde başlamıştır.
Kosova’nın yüksek din... more Balkanlar’da yüksek din öğretiminin serüveni farklı tarihlerde başlamıştır.
Kosova’nın yüksek din öğretimin serüveni 15 Ağustos 1992’de kurulan
Priştine İslami Araştırmalar Fakültesi ile başlarken Makedonya’nın yüksek
din öğretimi 27 Şubat 1995’te kurulan Üsküp İslami Bilimler Fakültesi ile
başlamıştır. Bu tebliğin amacı Balkan coğrafyasında merkezi öneme sahip
olan bu iki ülkedeki yüksek din öğretiminin tecrübelerini ortaya koymaktır.
Balkanlardan bu iki ülkeyi seçmemizin amacı ise yönetimde olan benzerlikler,
oluşturulan bölümler, okutulan müfredatı, ortak dil Arnavutça ve buna
benzer birçok ortak noktalara ve tecrübelere sahip olmasıdır. Tebliğde bu
ülkelerin yüksek dini kurumlarının misyonu, hedefleri, öğrenci kaynağı ve
öğretim programı üzerinde durularak kurumlar tarafından konulan hedef ve
amaçlara ulaşıp ulaşmadığını değerlendirmek olacaktır. Her iki kurumun hedefleri
ülkedeki dini ihtiyacı dikkate alarak o yönde öğrenci yetiştirilmesidir.
Öncelikli hedef yerel dini kurumlara müftü, vaiz, imam ve müezzin gibi daha
çok pratik ağırlıklı eleman yetiştirmeyi hedeflemektedir. Daha sonra ise din
alanında araştırma yapabilecek nitelikte uzman yetiştirmeyi amaçlamaktadır.
I. Uluslararası Din Ve İnsan Sempozyumu “Din, Dil Ve İletişim”
Özet
Kerrâmiyye ile Eş’ârîler arasındaki münazaralar Gazneliler döneminde gündeme gelmeye başlamı... more Özet
Kerrâmiyye ile Eş’ârîler arasındaki münazaralar Gazneliler döneminde gündeme gelmeye başlamıştır. Özellikle Sultan Mahmûd döneminde halkın ve Sultan’ın huzurunda yapılan tartışmalar buna örnektir. İlk dönemde Kerrâmîler mezheplerinin inancını güçlü bir şekilde savundukları ya da güçlü ikna kabiliyetine sahip oldukları için Sultan’ı ve halkı ikna etmeyi başarmışlardır. Bundan dolayı ilk başta Sultan Mahmûd, Kerrâmiyye mezhebinden olduğu iddiasıyla eleştirilmiştir. Münazaralar
sadece fikri zeminde kalmamış, fizikî saldırılara kadar varmıştır. Eş’arî – Mâtürîdî cephesi Kerrâmîlere karşı ittifak yaparak büyük çatışmalara sebep olmuştur.
Abstract
The discussions between Karramiyya and Ash’arîs started to come up during the Ghaznavid period. Particularly during the period of Sultan Mahmud, the public and the debate in the presence of the Sultan are examples of this. In the first period, the Karramiyya succeeded in persuading the Sultan and the people because they were able to defend the belief of their sects strongly or because they had strong persuasion ability. Therefore, it was first criticized for claiming to be from the sect of Sultan Mahmud Karramiyya. The debates were not only on the intellectual ground, but also reached physical attacks. The Ash’arî - Mâturîdî front allied with the Karrâmîs, causing great conflicts.
e-Makalat Mezhep Araştırmaları Dergisi, 2019
Kerrâmiyye mezhebinin birinci el yazılı kaynakları günümüze ulaşmamıştır. Buna karşın Muhammed b.... more Kerrâmiyye mezhebinin birinci el yazılı kaynakları günümüze ulaşmamıştır. Buna karşın Muhammed b. Kerrâm’ın sadece isim olarak bildiğimiz bazı eserlerinde ise içerikle alakalı sınırlı bilgiler vardır. Bu çalışmada, Muhammed b. Kerrâm hakkında tabakât ve makâlât eserlerindeki kırıntı kabilinden dağınık bilgileri bir araya getirip eserleri hakkında bir çerçeve oluşturmaya çalıştık. Kerrâmiyye mezhebi mensupları diğer mezheplerde olduğu gibi kendi fikirlerini savunmak amacıyla çeşitli konularda pek çok eser yazmışlardır. Ancak tarih boyunca muhalifler tarafından Kerrâmiyye mezhebinin marjinal bir mezhep ilan edilmesi onlar tarafından ortaya konulan literatürün tarihin arka planına itilmesine neden olmuştur. Dolayısıyla bu çalışmanın amacı, Muhammed b. Kerrâm’ın eserleri hakkında ayrıntılı bilgi vermek ve Kerrâmiyye mezhebinin kaynaklarını tanıtmaktır.
The primary written sources of the Karramiyya have not been reached today. On the other hand, we can find limited information related to the content in some of the works of Muhammed b. Karrâm's, known only as names. In this study, we tried to create a framework about his works by combining scattered information in his bibliography and the makâlât. As in other sects, the members of the Karramiyya sect wrote many works on various subjects in order to defend their ideas. However, the literature of this sect was ignored because of the declaration of the Karramiyya as a marginal sect and the absence of sectarian followers. Thus, the purpose of this study is to give information about Muhammad b. Karrâm's works and is to introduce the sources of the Karrami sect.
Dituria Islame, 2010
Provat e "Big Bang"ut në Perëndim
Së pari dua të cek se shkaku kryesor i këtij punimit është int... more Provat e "Big Bang"ut në Perëndim
Së pari dua të cek se shkaku kryesor i këtij punimit është interesimi i njerëzve dhe i medieve rreth projektit CERN në Perëndim. Së pari thamë interesimi i njerëzve, sepse shumica prej tyre nuk janë të informuar rreth provës së CERN-it, se ç'është duke ndodhur, përveçse që nuk janë të informuar rreth kësaj prove, po ashtu edhe shumica prej tyre janë të shqetësuar nga disa thashetheme të medieve nga provat e CERN-it, duke thënë se pas provave do të ketë një seri tërmetesh. Para se të fillojmë të flasim për provën e CERN-it, dua t'i cek disa gjëra elementare dhe të domosdoshëm, për të na ndihmuar të kuptuarit e provave të CERN-it. Natyrshmëria e njeriut është e tillë, që ka gjëra që shkencore dIturIa IslaMe 40 | korrIk 00
Balkan Araştırmaları Dergisi, 2015
Ortadoğu’nun mezhep savaşları içinde bulunması, dünyanın her bölgesinde olduğu gibi Balkan coğraf... more Ortadoğu’nun mezhep savaşları içinde bulunması, dünyanın her bölgesinde olduğu gibi Balkan coğrafyasında da yansımaları göstermiştir. Bu makalede Şii-Sünni geriliminden ziyade Sünni öğreti içerisinde “gerçek İslam” tebliğleri ele alınacaktır. Radikal, kökten-değişimci hareketlerin geliştiğini, özellikle 1990’lı yıllardan bu yana yeni dini yorumlar ve farklı mezhebî anlayışların yansımaları dikkat edilecektir. Balkanlar coğrafi yapısı itibariyle Hanefiliğin yoğun olduğu bir bölgede, radikal grupların esas ve “gerçek İslam’ın” imanı Hanbeli/Selefî’nin tanımına göre sunulmaktaydı. Ancak savaş tahripleri ve komünist yıkımını dikkate almadan, inançları amele bağlamanın bireysel ve toplumsal hayata nasıl yansıyacağı, hangi sonuçlar doğurabileceği düşünülmeden klasik öğreti üzerine ısrarla gidilmeye zorlandığını görülecektir.
Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi, 2016
Kur'an ve Sünnet'in şiddetle yasakladığı ihtilâfın, Müslümanlar arasında sonradan birtakım sebep... more Kur'an ve Sünnet'in şiddetle yasakladığı ihtilâfın, Müslümanlar arasında sonradan birtakım sebepler ve olayların etkisiyle ortaya çıktığı bir gerçektir. İslam'ın ilk dönemlerinden itibaren Müslümanların ihtilafa düşerek fırkalara ayrıldığı, tarihte ve günümüzde birbirlerine düşman kamplarda yer aldıkları bilinen bir gerçektir. Bu ihtilaflar fıkhi/ameli ihtilaflardan ziyade daha çok itikâdî konularda olmuştur. Fıkhî ihtilâfların Müslümanların böylesine bir konuma düşmelerinde payı varsa da, bu konuda itikâdî ihtilâfların başrolü üstlendiklerinde şüphe yoktur. O halde bu çalışmanın temel ve öncelikli amacı İslam'ın ilk döneminde ihtilafların nasıl ve ne zaman başladığını ve Müslümanlar arasında ortaya çıkan siyasi ihtilafların itikâdî mezheplere ne gibi tesirleri olduğunu doğru bir biçimde tespit etmek olacaktır. Konuyu önemli hale getiren ise Müslümanlar arasında siyasi nedenlerden dolayı ihtilâfın ortaya çıkması ve birbirleriyle siyasi amaçlı karşı karşıya gelmeleridir.
Abstract
Even though Islam and the Sunnah strictly forbids the controversy, it is a fact that with the impact of certain events and occasions, it emerged on the subsequent Muslims. Since the ancient times, Muslims fell in conflicts and fractions appeared throughout history. As a result of these splittings, even today Muslims are divided into enemy's camps. These conflicts were manifested more in the sphere of religion than the sphere of worship and jurisprudence. Even though the conflict in worship and jurisprudence had a great impact, the main role for the Muslim's polarization is due to the conflicts in the sphere of faith and creed. Hence, the basic and main aim in this work will be the study of how and when the conflicts started in the first period of Islam. In addition, the purpose of this project will be the transformation of political conflicts to Islamic fractions. The thing that makes the topic important is the appearance of the conflict between the Muslims and their confrontation to each other based on political reasons.
Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi, 2015
Etika
ETIKA uhamedi (a.s.) është shembull absolut në çdo problema-tikë të jetës së njeriut. Ai na paraq... more ETIKA uhamedi (a.s.) është shembull absolut në çdo problema-tikë të jetës së njeriut. Ai na paraqitet një model i shkël-qyer në respektimin e të drejtave të njeriut dhe të lirisë së mendimit. Ai formoi një shoqëri demokratike ideale, ku individit nuk iu cënua asnjëherë dhe në asnjë lloj mënyre e drejta e të menduarit dhe e shprehjes së opinionit. Në lidhje me çështjet kolektive, Profeti (a.s.) nuk mori asnjë-herë vendime në mënyrë individuale, por u konsultua me sahabet dhe duke çmuar çdo ide e mendim që jepej mbi bazën e përvojës së gjithsecilit. Ai i dëgjonte propozimet dhe mendimet e të pranishmëve. Në fund, respektohej mendimi që konsiderohej më i saktë. Ky është shkaku kryesor që Profeti (a.s.) e pati në mënyrë të plotë besimin e njerëzve, aq sa fitoi autoritetin në shoqëri për formimin e një shteti modern dhe të civilizuar. 1 Këshillimi me sahabet ishte dispozitë hyjnore, sipas së cilës besimtarët duhet të konsultohen me njëri-tjetrin për çështje kolektive. 2 Sa i takon periudhës së Muhamedit (a.s.) , liria e mendi-mit mund të vlerësohet nga dy pikëpamje: nga pikëpamja e shpalljes dhe jashtë saj. Sa i përket çështjes së shpalljes, këtu bëjnë pjesë ob-ligimet e myslimanit, të cilat duhen respektuar ashtu siç shpallen dhe për të cilat nuk ka vend për diskutime apo dhënie mendimesh. Në lidhje me këto mund të bëhen vetëm interpretime ose komentime. Kjo për shkak se pa
Etika, 2010
16 ETIKA ETIKA | Dhjetor | 2010 N ë rend të parë duhet kuptuar se misioni i Muhamedit (a.s.) ësht... more 16 ETIKA ETIKA | Dhjetor | 2010 N ë rend të parë duhet kuptuar se misioni i Muhamedit (a.s.) është vazhdimësia e pejgamberëve të tjerë që ishin para tij. Prandaj, Muhamedi (a.s.) është dërguar për ta përmirësuar popullin e tij në besimin e tyre thelbësor, në besimin e paraardhësve të tyre, në përmirësimin e vlerave morale, shoqërore dhe jetësore. Këto përmirësime Muhamedi (a.s.) i bëri në mënyrën dhe metodën graduale, që ishte metoda më efikase për të arritur suksesin. Për të formuar strukturën e jetës fetare, hapi parë ishte shkëputja e lidhjeve nga besimet e devijuara.
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Papers by Abdylkader Durguti
Resulting from these claims of Ghulam Ahmad, Qadianism has been declared a "non-Islamic" sect in the Islamic world. For this reason, they had to go to other countries from India to some Balkan countries. Qadianis were first encountered in the Balkans in 1929. They carried out activities in many areas such as many social organizations, book translations, humanitarian aid and education in the Balkans. The Qur'an was translated into Albanian by Qādiyani Muhammad Zakaria Khan in 1990 within the framework of the views of the Qādianī sect. This was a turning point for them. Khan has become an important figure of the Qadiyani sect with this translation of the Qur'an in the Balkans. In this study, we discussed the verses that Khan interpreted in terms of Mahdism and Messianism of the Qadiyani sect. He tries to prove that Ghulam Ahmad is the Mahdi and the messiah in the aforementioned verses. As a method, Qadiyani sources and classical Islamic books that give information about this subject were used.
Nāṣir Al-Dīn Al-Albānī was born in 1914 in Shkodra, Albania. Albānī's father, Noah Nejati, immigrated to Damascus due to the policies of King Ahmet Zogu to intimidate Muslims. Syria was a country affected by colonialism under the French mandate during this period. Therefore, Noah Necati enrolled his son in a private school named Madrasat Jamiyyat al-Isaaf al-Khayriyya, not a public school. When he graduated from the primary school, he learned his father's profession, clock repair, and went to the Dar al-Kutub al-Zahiriyya library in Damascus and started to examine the hadith manuscripts there. It is noteworthy that he prepared the indexes of the hadith manuscripts in the library, discovered some manuscripts that the scholars hadn’t been aware of, and revealed manuscripts in some private libraries. His effort made him to be an important hadith scholar in the science of hadith. Albānī did not regularly go through the education of a scholar or school and he trained himself without a teacher. Although he did not have any academic career, nothing prevented him from teaching at the Islamic University of Medina. However, his views quickly sparked controversy at the university and caused his career to end in a short time, from 1961 to 1963.
According to Albānī, the Qur'an and Sunnah should be taken as the basis in order to understand religion, not the fatwas of the imams of the sects. It is not correct to make the sectarian rules a religion and to accept it as Islam itself. Adherence to fiqh sects is not mandatory. After criticizing the views of the sects on many issues, Albānī explains that "there is such a provision in the authentic sunnah on this issue". He also mentions that fiqh sects conflict with hadiths on many issues while using the concept of Fiqh As-Sunnah. He states that a fiqh method based on direct hadiths should be adopted rather than the method of sects. It is seen that Albānī tries to come up with an alternative fiqh for sects while using the concepts of fiqh al-hadith or fiqh as-sunnah. Albani was also criticized by Saud scholars because he took Hadith as a reference instead of the methodology of the Hanbali sect. According to them, Albani’s approach is a threat to the authority of Saud scholars. To Albani, adherence to a sect is the reason for leaving the Hadith. Albānī also had sectarian disagreements with his father, Noah Necati, who was a strong supporter of Hanafi sect. According to Albānī, the reason why his father was a fanatic Hanafi was that he abandoned some hadiths and it is not permissible to abandon the hadith under any circumstances.
To move to Jordan in 1980 began to transform Albani’s understanding of Salafism into a consistent form. Many young people began to gather around him as the students of the Shari'a. Albani's relocation to Jordan was an important starting point for young students, and the number of Salafis increased dramatically. Albani's understanding of Salafism began to take root with the activities of those students. One of the most important activities of the students is to record Albani's speeches. During his time in Jordan, he had been forbidden to preach in public places and mosques. Therefore, his speeches for small groups at home meetings or on different platforms were recorded. It has been one of the most important aspects that distinguishes Albani from contemporary scholars. Most of the conversation recordings are in question-answer format, while the other part consists of conferences, conversations and sermons. All speech recordings are gathered under the title of Silsilat al-Huda wa al-Nur. They consist of subjects such as Sirah, Hadith History, Hadith Method, invitation, jihad, belief and takfir. The recordings of Albani's speech were in Arabic and Albanian. In the study, Albani's understanding of Salafism and its influence on Balkan students will be discussed based on the recordings of his speech in Albanian. Among the students raised by Albani, some went to Jordan from the Balkans. Students have translated his books, set up websites for him, and disseminated their ideas by creating discussion forums and social platforms. However, it can be said that the most effective method for the dissemination of Albani's ideas was the audio recordings of his speeches in Albanian. In this study, audio recordings will mostly be used to understand Albani's thoughts and his effect on young people. In addition, written sources such as books and articles will also be used. The oldest recording which has reached to us is from 1993. These speech recordings were shared by Albani's students on different platforms on social media. Audio recordings consist of conversations from their weekly or monthly chats. Although written sources such as books and articles are included, the scope of the study will be limited to the audio recordings of Sheikh Albani.
Kosova’nın yüksek din öğretimin serüveni 15 Ağustos 1992’de kurulan
Priştine İslami Araştırmalar Fakültesi ile başlarken Makedonya’nın yüksek
din öğretimi 27 Şubat 1995’te kurulan Üsküp İslami Bilimler Fakültesi ile
başlamıştır. Bu tebliğin amacı Balkan coğrafyasında merkezi öneme sahip
olan bu iki ülkedeki yüksek din öğretiminin tecrübelerini ortaya koymaktır.
Balkanlardan bu iki ülkeyi seçmemizin amacı ise yönetimde olan benzerlikler,
oluşturulan bölümler, okutulan müfredatı, ortak dil Arnavutça ve buna
benzer birçok ortak noktalara ve tecrübelere sahip olmasıdır. Tebliğde bu
ülkelerin yüksek dini kurumlarının misyonu, hedefleri, öğrenci kaynağı ve
öğretim programı üzerinde durularak kurumlar tarafından konulan hedef ve
amaçlara ulaşıp ulaşmadığını değerlendirmek olacaktır. Her iki kurumun hedefleri
ülkedeki dini ihtiyacı dikkate alarak o yönde öğrenci yetiştirilmesidir.
Öncelikli hedef yerel dini kurumlara müftü, vaiz, imam ve müezzin gibi daha
çok pratik ağırlıklı eleman yetiştirmeyi hedeflemektedir. Daha sonra ise din
alanında araştırma yapabilecek nitelikte uzman yetiştirmeyi amaçlamaktadır.
Kerrâmiyye ile Eş’ârîler arasındaki münazaralar Gazneliler döneminde gündeme gelmeye başlamıştır. Özellikle Sultan Mahmûd döneminde halkın ve Sultan’ın huzurunda yapılan tartışmalar buna örnektir. İlk dönemde Kerrâmîler mezheplerinin inancını güçlü bir şekilde savundukları ya da güçlü ikna kabiliyetine sahip oldukları için Sultan’ı ve halkı ikna etmeyi başarmışlardır. Bundan dolayı ilk başta Sultan Mahmûd, Kerrâmiyye mezhebinden olduğu iddiasıyla eleştirilmiştir. Münazaralar
sadece fikri zeminde kalmamış, fizikî saldırılara kadar varmıştır. Eş’arî – Mâtürîdî cephesi Kerrâmîlere karşı ittifak yaparak büyük çatışmalara sebep olmuştur.
Abstract
The discussions between Karramiyya and Ash’arîs started to come up during the Ghaznavid period. Particularly during the period of Sultan Mahmud, the public and the debate in the presence of the Sultan are examples of this. In the first period, the Karramiyya succeeded in persuading the Sultan and the people because they were able to defend the belief of their sects strongly or because they had strong persuasion ability. Therefore, it was first criticized for claiming to be from the sect of Sultan Mahmud Karramiyya. The debates were not only on the intellectual ground, but also reached physical attacks. The Ash’arî - Mâturîdî front allied with the Karrâmîs, causing great conflicts.
The primary written sources of the Karramiyya have not been reached today. On the other hand, we can find limited information related to the content in some of the works of Muhammed b. Karrâm's, known only as names. In this study, we tried to create a framework about his works by combining scattered information in his bibliography and the makâlât. As in other sects, the members of the Karramiyya sect wrote many works on various subjects in order to defend their ideas. However, the literature of this sect was ignored because of the declaration of the Karramiyya as a marginal sect and the absence of sectarian followers. Thus, the purpose of this study is to give information about Muhammad b. Karrâm's works and is to introduce the sources of the Karrami sect.
Së pari dua të cek se shkaku kryesor i këtij punimit është interesimi i njerëzve dhe i medieve rreth projektit CERN në Perëndim. Së pari thamë interesimi i njerëzve, sepse shumica prej tyre nuk janë të informuar rreth provës së CERN-it, se ç'është duke ndodhur, përveçse që nuk janë të informuar rreth kësaj prove, po ashtu edhe shumica prej tyre janë të shqetësuar nga disa thashetheme të medieve nga provat e CERN-it, duke thënë se pas provave do të ketë një seri tërmetesh. Para se të fillojmë të flasim për provën e CERN-it, dua t'i cek disa gjëra elementare dhe të domosdoshëm, për të na ndihmuar të kuptuarit e provave të CERN-it. Natyrshmëria e njeriut është e tillë, që ka gjëra që shkencore dIturIa IslaMe 40 | korrIk 00
Abstract
Even though Islam and the Sunnah strictly forbids the controversy, it is a fact that with the impact of certain events and occasions, it emerged on the subsequent Muslims. Since the ancient times, Muslims fell in conflicts and fractions appeared throughout history. As a result of these splittings, even today Muslims are divided into enemy's camps. These conflicts were manifested more in the sphere of religion than the sphere of worship and jurisprudence. Even though the conflict in worship and jurisprudence had a great impact, the main role for the Muslim's polarization is due to the conflicts in the sphere of faith and creed. Hence, the basic and main aim in this work will be the study of how and when the conflicts started in the first period of Islam. In addition, the purpose of this project will be the transformation of political conflicts to Islamic fractions. The thing that makes the topic important is the appearance of the conflict between the Muslims and their confrontation to each other based on political reasons.
Resulting from these claims of Ghulam Ahmad, Qadianism has been declared a "non-Islamic" sect in the Islamic world. For this reason, they had to go to other countries from India to some Balkan countries. Qadianis were first encountered in the Balkans in 1929. They carried out activities in many areas such as many social organizations, book translations, humanitarian aid and education in the Balkans. The Qur'an was translated into Albanian by Qādiyani Muhammad Zakaria Khan in 1990 within the framework of the views of the Qādianī sect. This was a turning point for them. Khan has become an important figure of the Qadiyani sect with this translation of the Qur'an in the Balkans. In this study, we discussed the verses that Khan interpreted in terms of Mahdism and Messianism of the Qadiyani sect. He tries to prove that Ghulam Ahmad is the Mahdi and the messiah in the aforementioned verses. As a method, Qadiyani sources and classical Islamic books that give information about this subject were used.
Nāṣir Al-Dīn Al-Albānī was born in 1914 in Shkodra, Albania. Albānī's father, Noah Nejati, immigrated to Damascus due to the policies of King Ahmet Zogu to intimidate Muslims. Syria was a country affected by colonialism under the French mandate during this period. Therefore, Noah Necati enrolled his son in a private school named Madrasat Jamiyyat al-Isaaf al-Khayriyya, not a public school. When he graduated from the primary school, he learned his father's profession, clock repair, and went to the Dar al-Kutub al-Zahiriyya library in Damascus and started to examine the hadith manuscripts there. It is noteworthy that he prepared the indexes of the hadith manuscripts in the library, discovered some manuscripts that the scholars hadn’t been aware of, and revealed manuscripts in some private libraries. His effort made him to be an important hadith scholar in the science of hadith. Albānī did not regularly go through the education of a scholar or school and he trained himself without a teacher. Although he did not have any academic career, nothing prevented him from teaching at the Islamic University of Medina. However, his views quickly sparked controversy at the university and caused his career to end in a short time, from 1961 to 1963.
According to Albānī, the Qur'an and Sunnah should be taken as the basis in order to understand religion, not the fatwas of the imams of the sects. It is not correct to make the sectarian rules a religion and to accept it as Islam itself. Adherence to fiqh sects is not mandatory. After criticizing the views of the sects on many issues, Albānī explains that "there is such a provision in the authentic sunnah on this issue". He also mentions that fiqh sects conflict with hadiths on many issues while using the concept of Fiqh As-Sunnah. He states that a fiqh method based on direct hadiths should be adopted rather than the method of sects. It is seen that Albānī tries to come up with an alternative fiqh for sects while using the concepts of fiqh al-hadith or fiqh as-sunnah. Albani was also criticized by Saud scholars because he took Hadith as a reference instead of the methodology of the Hanbali sect. According to them, Albani’s approach is a threat to the authority of Saud scholars. To Albani, adherence to a sect is the reason for leaving the Hadith. Albānī also had sectarian disagreements with his father, Noah Necati, who was a strong supporter of Hanafi sect. According to Albānī, the reason why his father was a fanatic Hanafi was that he abandoned some hadiths and it is not permissible to abandon the hadith under any circumstances.
To move to Jordan in 1980 began to transform Albani’s understanding of Salafism into a consistent form. Many young people began to gather around him as the students of the Shari'a. Albani's relocation to Jordan was an important starting point for young students, and the number of Salafis increased dramatically. Albani's understanding of Salafism began to take root with the activities of those students. One of the most important activities of the students is to record Albani's speeches. During his time in Jordan, he had been forbidden to preach in public places and mosques. Therefore, his speeches for small groups at home meetings or on different platforms were recorded. It has been one of the most important aspects that distinguishes Albani from contemporary scholars. Most of the conversation recordings are in question-answer format, while the other part consists of conferences, conversations and sermons. All speech recordings are gathered under the title of Silsilat al-Huda wa al-Nur. They consist of subjects such as Sirah, Hadith History, Hadith Method, invitation, jihad, belief and takfir. The recordings of Albani's speech were in Arabic and Albanian. In the study, Albani's understanding of Salafism and its influence on Balkan students will be discussed based on the recordings of his speech in Albanian. Among the students raised by Albani, some went to Jordan from the Balkans. Students have translated his books, set up websites for him, and disseminated their ideas by creating discussion forums and social platforms. However, it can be said that the most effective method for the dissemination of Albani's ideas was the audio recordings of his speeches in Albanian. In this study, audio recordings will mostly be used to understand Albani's thoughts and his effect on young people. In addition, written sources such as books and articles will also be used. The oldest recording which has reached to us is from 1993. These speech recordings were shared by Albani's students on different platforms on social media. Audio recordings consist of conversations from their weekly or monthly chats. Although written sources such as books and articles are included, the scope of the study will be limited to the audio recordings of Sheikh Albani.
Kosova’nın yüksek din öğretimin serüveni 15 Ağustos 1992’de kurulan
Priştine İslami Araştırmalar Fakültesi ile başlarken Makedonya’nın yüksek
din öğretimi 27 Şubat 1995’te kurulan Üsküp İslami Bilimler Fakültesi ile
başlamıştır. Bu tebliğin amacı Balkan coğrafyasında merkezi öneme sahip
olan bu iki ülkedeki yüksek din öğretiminin tecrübelerini ortaya koymaktır.
Balkanlardan bu iki ülkeyi seçmemizin amacı ise yönetimde olan benzerlikler,
oluşturulan bölümler, okutulan müfredatı, ortak dil Arnavutça ve buna
benzer birçok ortak noktalara ve tecrübelere sahip olmasıdır. Tebliğde bu
ülkelerin yüksek dini kurumlarının misyonu, hedefleri, öğrenci kaynağı ve
öğretim programı üzerinde durularak kurumlar tarafından konulan hedef ve
amaçlara ulaşıp ulaşmadığını değerlendirmek olacaktır. Her iki kurumun hedefleri
ülkedeki dini ihtiyacı dikkate alarak o yönde öğrenci yetiştirilmesidir.
Öncelikli hedef yerel dini kurumlara müftü, vaiz, imam ve müezzin gibi daha
çok pratik ağırlıklı eleman yetiştirmeyi hedeflemektedir. Daha sonra ise din
alanında araştırma yapabilecek nitelikte uzman yetiştirmeyi amaçlamaktadır.
Kerrâmiyye ile Eş’ârîler arasındaki münazaralar Gazneliler döneminde gündeme gelmeye başlamıştır. Özellikle Sultan Mahmûd döneminde halkın ve Sultan’ın huzurunda yapılan tartışmalar buna örnektir. İlk dönemde Kerrâmîler mezheplerinin inancını güçlü bir şekilde savundukları ya da güçlü ikna kabiliyetine sahip oldukları için Sultan’ı ve halkı ikna etmeyi başarmışlardır. Bundan dolayı ilk başta Sultan Mahmûd, Kerrâmiyye mezhebinden olduğu iddiasıyla eleştirilmiştir. Münazaralar
sadece fikri zeminde kalmamış, fizikî saldırılara kadar varmıştır. Eş’arî – Mâtürîdî cephesi Kerrâmîlere karşı ittifak yaparak büyük çatışmalara sebep olmuştur.
Abstract
The discussions between Karramiyya and Ash’arîs started to come up during the Ghaznavid period. Particularly during the period of Sultan Mahmud, the public and the debate in the presence of the Sultan are examples of this. In the first period, the Karramiyya succeeded in persuading the Sultan and the people because they were able to defend the belief of their sects strongly or because they had strong persuasion ability. Therefore, it was first criticized for claiming to be from the sect of Sultan Mahmud Karramiyya. The debates were not only on the intellectual ground, but also reached physical attacks. The Ash’arî - Mâturîdî front allied with the Karrâmîs, causing great conflicts.
The primary written sources of the Karramiyya have not been reached today. On the other hand, we can find limited information related to the content in some of the works of Muhammed b. Karrâm's, known only as names. In this study, we tried to create a framework about his works by combining scattered information in his bibliography and the makâlât. As in other sects, the members of the Karramiyya sect wrote many works on various subjects in order to defend their ideas. However, the literature of this sect was ignored because of the declaration of the Karramiyya as a marginal sect and the absence of sectarian followers. Thus, the purpose of this study is to give information about Muhammad b. Karrâm's works and is to introduce the sources of the Karrami sect.
Së pari dua të cek se shkaku kryesor i këtij punimit është interesimi i njerëzve dhe i medieve rreth projektit CERN në Perëndim. Së pari thamë interesimi i njerëzve, sepse shumica prej tyre nuk janë të informuar rreth provës së CERN-it, se ç'është duke ndodhur, përveçse që nuk janë të informuar rreth kësaj prove, po ashtu edhe shumica prej tyre janë të shqetësuar nga disa thashetheme të medieve nga provat e CERN-it, duke thënë se pas provave do të ketë një seri tërmetesh. Para se të fillojmë të flasim për provën e CERN-it, dua t'i cek disa gjëra elementare dhe të domosdoshëm, për të na ndihmuar të kuptuarit e provave të CERN-it. Natyrshmëria e njeriut është e tillë, që ka gjëra që shkencore dIturIa IslaMe 40 | korrIk 00
Abstract
Even though Islam and the Sunnah strictly forbids the controversy, it is a fact that with the impact of certain events and occasions, it emerged on the subsequent Muslims. Since the ancient times, Muslims fell in conflicts and fractions appeared throughout history. As a result of these splittings, even today Muslims are divided into enemy's camps. These conflicts were manifested more in the sphere of religion than the sphere of worship and jurisprudence. Even though the conflict in worship and jurisprudence had a great impact, the main role for the Muslim's polarization is due to the conflicts in the sphere of faith and creed. Hence, the basic and main aim in this work will be the study of how and when the conflicts started in the first period of Islam. In addition, the purpose of this project will be the transformation of political conflicts to Islamic fractions. The thing that makes the topic important is the appearance of the conflict between the Muslims and their confrontation to each other based on political reasons.