hakansabunis/tr-academic-research-agent-index huggingface dataset:
Nifâkın Mahiyeti ve Tanınmasında Semiyotik Verilerin Önemi
The Nature of Hypocrisy and the Importance of Semiotic Findings in Recognising Hypocrisy
Yazar: Ekin, Yunus
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: semiotics, hypocrisy, fisq, Qur’anic narrative,human behaviors

This article first discusses the nature of hypocrisy, its effect on human behaviors, on his religious practices and speaches. In this context, the article stresses the importance of semiotic findings in relation to the signs and paralinguistic structures of hypocricy.'As a result, taking the main characteristics of hypocricy into consideration, this article aims to let the individual question his religiousity

This article first discusses the nature of hypocrisy, its effect on human behaviors, on his religious practices and speaches. In this context, the article stresses the importance of semiotic findings in relation to the signs and paralinguistic structures of hypocricy.'As a result, taking the main characteristics of hypocricy into consideration, this article aims to let the individual question his religiousity
Glaubenswahrheit in Summa Contra Gentiles
The Problem of the Reality of the Catholic Faith in Saint Thomas’s "Summa Contra Gentiles”
Yazar: Dönmez, Süleyman
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: summa contra gentiles, Thomas Aquinas, summa phüosophica, summa theologica, liber de veritate, catholicae fidei, infideles ; Thomas Aquinas, snmma philosoplıica, summa theologica, liber de veritate, catlıolicaefldei, injideles, inanç, katolik imanı, teoloji, felsefe

Orta Çağ skolâstik düşünüşünün son kesitinde karşımıza çıkan Aziz Thomas (1225-1274), batı felsefesi ve teolojisinde kalıcı izler bırakan Hıristiyan bir teologdur. “Liber de veritate catholicae fidei contra errores İnfidelium” (Yolunu Kaybeden İnançsızlara karşı Katolik İmanın Gerçekliği üzerine Risale) ise, onun felsefi bir metotla kaleme almaya çalıştığı, ancak teolojik öğeler taşıyan apolojik bir esendir. “Summa contra Gentiles” (İnançsızlara karşı Külliyât) olarak da anılan bu eserin bazı aratırıcılarca bir summa philosofica (Felsefe Külliyâtı) olduğu iddia edilmektedir. Ancak bizim kanatimize göre bu, haklı bir iddia değildir. Çünkü adı geçen eser, felsefe külliyatından daha ziyade teoloji külliyatına benzemektedir. Bu nedenle onu summa theologica olarak adlandırmak daha tutarlı görünmektedir. Biz bu çalışmada, Summa contra Gentiles’in I. Kitabı’nda (özellikle 1 ve 8 arası kapitallere ağırlık vermek sureti ile) Thomas’ın Katolik imanın gerçekliği problemini nasıl çözümlediğini ve onun çözüm önerisinin felsefi mi, yoksa teolojik mi olduğunu göstermeye çalıştık. Thomas, katolik imanının kesinliğini, felsefenin yardımı ile bilgi kuramsal bir çerçevede ve rasyonel olarak savunmak istemektedir. Ancak sonuç olarak katolik imanının mahiyetinin aklî olarak bütünüyle açıklanamayacağı tespiti yapılmaktadır.

Orta Çağ skolâstik düşünüşünün son kesitinde karşımıza çıkan Aziz Thomas (1225-1274), batı felsefesi ve teolojisinde kalıcı izler bırakan Hıristiyan bir teologdur. “Liber de veritate catholicae fidei contra errores İnfidelium” (Yolunu Kaybeden İnançsızlara karşı Katolik İmanın Gerçekliği üzerine Risale) ise, onun felsefi bir metotla kaleme almaya çalıştığı, ancak teolojik öğeler taşıyan apolojik bir esendir. “Summa contra Gentiles” (İnançsızlara karşı Külliyât) olarak da anılan bu eserin bazı aratırıcılarca bir summa philosofica (Felsefe Külliyâtı) olduğu iddia edilmektedir. Ancak bizim kanatimize göre bu, haklı bir iddia değildir. Çünkü adı geçen eser, felsefe külliyatından daha ziyade teoloji külliyatına benzemektedir. Bu nedenle onu summa theologica olarak adlandırmak daha tutarlı görünmektedir. Biz bu çalışmada, Summa contra Gentiles’in I. Kitabı’nda (özellikle 1 ve 8 arası kapitallere ağırlık vermek sureti ile) Thomas’ın Katolik imanın gerçekliği problemini nasıl çözümlediğini ve onun çözüm önerisinin felsefi mi, yoksa teolojik mi olduğunu göstermeye çalıştık. Thomas, katolik imanının kesinliğini, felsefenin yardımı ile bilgi kuramsal bir çerçevede ve rasyonel olarak savunmak istemektedir. Ancak sonuç olarak katolik imanının mahiyetinin aklî olarak bütünüyle açıklanamayacağı tespiti yapılmaktadır.
Ebu Mansur al-Maturîdî’nin Bazı Kelâmî Görüşleri Üzerine
On Some Theological Views of Abu Mansur al-Maturîdi
Yazar: Erdem, H. Sabri
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: The existence of God, the attributes of God,Abu Mansur al-Maturîdi,Report(khabar),Senses,Reasoning(nazar).

al-Maturîdî proves the Creator of the world by starting from the temporal origination of the world out of nothing (huduth). According to him, the temporal origination of the world can be explained in these theree ways of acquiring knowledge: 1-Report(khabar) 2- Senses 3- Reasoning(nazar). Thus he proves the existence of God by these three ways. On the other hand, according to al-Maturîdî, proving the attributes is closely related to attaining knowledge about God. Since we can not acquire knowledge of God by senses and reports (khabar), knowledge of God can be acquired through indications in the world for Him; that is, the indication of the known(shahada,) for the unknown(ghayb). The visible (or the known) indicates the unseen in terms of its attributes not the esence. Thus al-Maturîdî proves the attributes to God by this.way

al-Maturîdî proves the Creator of the world by starting from the temporal origination of the world out of nothing (huduth). According to him, the temporal origination of the world can be explained in these theree ways of acquiring knowledge: 1-Report(khabar) 2- Senses 3- Reasoning(nazar). Thus he proves the existence of God by these three ways. On the other hand, according to al-Maturîdî, proving the attributes is closely related to attaining knowledge about God. Since we can not acquire knowledge of God by senses and reports (khabar), knowledge of God can be acquired through indications in the world for Him; that is, the indication of the known(shahada,) for the unknown(ghayb). The visible (or the known) indicates the unseen in terms of its attributes not the esence. Thus al-Maturîdî proves the attributes to God by this.way
Takiyyuddin Necrâni'nin Mu'tezile Bilgi Teorisindeki Yeri ve Önemi
The Place of Taqiaddin an-Nacrani in the Mu’tazilite Theory of Knowledge
Yazar: Taşçı, Özcan
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: Taqiaddin an-Nacrani, the transcendental knowledge Theory, the method of “Dalala nefyüad-dalala”,epistemological method,Mu’tazilite

In this article the epistemological method of an-Nacrani is explained. His epistemological thoughts were told to be concerned with the Mu’tazilites. Kadı Abdülğabbar takes e great and important place in Mu’tazilite system. Taqiaddin explains epistemological discussions among great theological sects of Mu’tazilites: The Mu’taziletes of Bagdad and the Mu’tazilites of Basra. They have different opinions in the problem knowledge. In this article we have shown that Taqiaddin told about the transcendental knowledge theory, which was subject of discussion between the two Mu’tazilite theological sects. This theory has been considered by the most western scholars as a theory, whose founder was Kant. So we have proved in this writing that this method was well-known before Kant by the Mu’tazilites. The second originality of Nacrani is that we learn only from him a new istidlal-method, called “delale nefyü’d-delale”

In this article the epistemological method of an-Nacrani is explained. His epistemological thoughts were told to be concerned with the Mu’tazilites. Kadı Abdülğabbar takes e great and important place in Mu’tazilite system. Taqiaddin explains epistemological discussions among great theological sects of Mu’tazilites: The Mu’taziletes of Bagdad and the Mu’tazilites of Basra. They have different opinions in the problem knowledge. In this article we have shown that Taqiaddin told about the transcendental knowledge theory, which was subject of discussion between the two Mu’tazilite theological sects. This theory has been considered by the most western scholars as a theory, whose founder was Kant. So we have proved in this writing that this method was well-known before Kant by the Mu’tazilites. The second originality of Nacrani is that we learn only from him a new istidlal-method, called “delale nefyü’d-delale”
İstanbul Türk ve İslam Eserleri Müzesi ile Topkapı Sarayı Müzesi’ndeki Gülabdanlar
The Rose Water Flasks in the Turkish and Islamic Arts Museum in Istanbul and Topkapi Palace Museum
Yazar: Tunçel, Gül
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: Metallic Essay, Rose Water Flask, Gold Plated Copper, Ottoman, Art

Like in other art branches, Ottoman metallic art, along with maintaining Seljuk traditions, transfers a lot of innovations to our era. Turkish metallic art has lots of rooted past. Various goods, designed according to the needs of each period, transfer the characteristic forms and decorative features of the period they belong to, to our era. Like all art branches of Ottoman Empire, metallic essays that reached to peak, present a rich variety to the collection of a lot of museums. Topkapı Palace Museum and Turkish and Islamic Essays Museum in Istanbul have the largest collections of Ottoman Metallic Essays. In these museums, four pieces of Rose Water Flask, manufactured from gold plated copper, constitute the subject of our article that we try to present. Here the physical and decorative characteristics of each essay is described in detail by us and by making comparisons and evaluations in various respects, it has been tried to identify their places in Turkish Metallic Art

Like in other art branches, Ottoman metallic art, along with maintaining Seljuk traditions, transfers a lot of innovations to our era. Turkish metallic art has lots of rooted past. Various goods, designed according to the needs of each period, transfer the characteristic forms and decorative features of the period they belong to, to our era. Like all art branches of Ottoman Empire, metallic essays that reached to peak, present a rich variety to the collection of a lot of museums. Topkapı Palace Museum and Turkish and Islamic Essays Museum in Istanbul have the largest collections of Ottoman Metallic Essays. In these museums, four pieces of Rose Water Flask, manufactured from gold plated copper, constitute the subject of our article that we try to present. Here the physical and decorative characteristics of each essay is described in detail by us and by making comparisons and evaluations in various respects, it has been tried to identify their places in Turkish Metallic Art
Buhârî (v. 256) Öncesi Dönemde Cibril Hadîsi ve Metin Tahlilleri
The Cibril Hadith and Text Analysis in the Period before Buhârî (d.256)
Yazar: Tatlı, Bekir
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: Cibril, Gabriel, Islam, iman, ihsan, resurrection

In this work, we have studied a famous hadith which called 'Cibril Hadith’. This hadith talks about Cibril's coming to Prophet and his questions to him relating to Islam, iman, ihsan and time of the saat (resurrection). In another work before this we had studied isnads of the Cibril Hadith in part of time before Bukhari (d. 256). Now, we will study only texts (matns) of this hadith and compare texts

In this work, we have studied a famous hadith which called 'Cibril Hadith’. This hadith talks about Cibril's coming to Prophet and his questions to him relating to Islam, iman, ihsan and time of the saat (resurrection). In another work before this we had studied isnads of the Cibril Hadith in part of time before Bukhari (d. 256). Now, we will study only texts (matns) of this hadith and compare texts
Kur'an'daki İnfak Kavramının Anlam Yelpazesi
The Range of Meanings of the İnfaq Concept in the Qur'an
Yazar: Gül, Ali Rıza
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: Infaq, alms tax/obligatory alms (zakat), alms, helps, disposing, spending

The conception of infâq conveys a wide range of meanings embracing many different conceptions elaborated within the Koran. Infâq is attributed both to Allah -in its metaphorical meaning- and the human beings. The meaning attributed to Allah is understood as granting mankind material subservience. However the meaning attributed to human beings is understood as disposing of the possessed thing and spending them both for themselves and the others, helping the other, based on its lexical meaning. As for the infâq done by the Muslims, together with this lexical meaning is named as zakât (obligatory alms), alms, helping, material contribution to war (provided that it is in the path to Allah), nafaqah, teberru. In addition to all these, the material support provided by the disbelievers in order to destroy Islam and the Muslims, the helps and contributions made by hypocrites (munâfiqûn) to Islam’s army -though they are not good intentions- are assessed in the Koran within the work of infâq

The conception of infâq conveys a wide range of meanings embracing many different conceptions elaborated within the Koran. Infâq is attributed both to Allah -in its metaphorical meaning- and the human beings. The meaning attributed to Allah is understood as granting mankind material subservience. However the meaning attributed to human beings is understood as disposing of the possessed thing and spending them both for themselves and the others, helping the other, based on its lexical meaning. As for the infâq done by the Muslims, together with this lexical meaning is named as zakât (obligatory alms), alms, helping, material contribution to war (provided that it is in the path to Allah), nafaqah, teberru. In addition to all these, the material support provided by the disbelievers in order to destroy Islam and the Muslims, the helps and contributions made by hypocrites (munâfiqûn) to Islam’s army -though they are not good intentions- are assessed in the Koran within the work of infâq
Bilimler Ansiklopedisi Klasiği Olarak İhvân-ı Safâ Risâleleri
Treatises of Ihvan-i Safa as a Classic Encyclopedia of Sciences
Yazar: Çetinkaya, Bayram Ali
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: Treatises of lhvan-i Safa, Classic, Encyclopedia of Sciences, Philosophy,Philosophic and Scientific Methods

The treatises, which are in contact with almost every field of science, look like an encyclopedia in terms of their showing the life of thought in the period of time when they came into being and of their systematizing all avaible materials. The Treatises, which formed the first known encyclopedia in the Islamic world, present the Picture of the intellectual life in the tenth century, especially the aspect of thought. The Treatises, the first book to collect all sub-disciplines of philosophy between two covers, are also the first initiative with the aim of teaching community with the philosophic and scientific methods

The treatises, which are in contact with almost every field of science, look like an encyclopedia in terms of their showing the life of thought in the period of time when they came into being and of their systematizing all avaible materials. The Treatises, which formed the first known encyclopedia in the Islamic world, present the Picture of the intellectual life in the tenth century, especially the aspect of thought. The Treatises, the first book to collect all sub-disciplines of philosophy between two covers, are also the first initiative with the aim of teaching community with the philosophic and scientific methods
Abbasi Daveti Sürecinde Ammâr B. Yezid
Ammâr B. Yezid in the Process of the Abbasid Da’wa
Yazar: Atalan, Mehmet
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: Ammár b. Yazid(Khidash), Hashimiyya, Abbasid Da’wa, Khidashiyya, Khurramiyya

Ammár b. Yazid is one of the leaders of the early Hashimiyya movement in Khurásán. Having played apart unacceptable to theAbbasids in the formative sta.g.e.s their da’wa in Khurásán, the official Abbasid propaganda later obliterated as much as possible of his memory, minimised his part in the da’wa and presented him as a heretic. Around 111/ 729 a dái (propaganist) named Ammár b. Yazid and nicknamed Khidásh was send Merw to head a new Abbasid da’wa organization in Khurasan. Khidash expounded extremist doctrines and was eventually repudiated by the Abbasid imam, Muhammed b. Ali; He was arrested and executed in 118/736. Khidash had acquired followers of his own, known as the Khidashiyya. Some Heresiograhhers report that Khidash taught the doctrines of the Khurramiyya

Ammár b. Yazid is one of the leaders of the early Hashimiyya movement in Khurásán. Having played apart unacceptable to theAbbasids in the formative sta.g.e.s their da’wa in Khurásán, the official Abbasid propaganda later obliterated as much as possible of his memory, minimised his part in the da’wa and presented him as a heretic. Around 111/ 729 a dái (propaganist) named Ammár b. Yazid and nicknamed Khidásh was send Merw to head a new Abbasid da’wa organization in Khurasan. Khidash expounded extremist doctrines and was eventually repudiated by the Abbasid imam, Muhammed b. Ali; He was arrested and executed in 118/736. Khidash had acquired followers of his own, known as the Khidashiyya. Some Heresiograhhers report that Khidash taught the doctrines of the Khurramiyya
Arapça'da İki veya Daha Fazla Yüklemin Bir Öğeyi Sahiplenme Mücadelesi Tenâzu
The Contestation Of Two Or More Verbs For Getting Possession Of One Element In Arabic: A1-Tanâzu
Yazar: Özdemir, Abdurrahman
Dergi: Dini Araştırmalar, Vol. 8 No. 22, 2015
Anahtar kelimeler: al-Tanâzu’, al-Mutanâza’fth, Verb, Element, Arabic Syntax

In this paper firstly we express why we need to write about al-Tanâzu’ which occurs extensively in early references in Arabic Syntax. Secondly we give knowledge about historical background of this concept Thirdly we present datas on what it is. After that we examine the conditions of its realization. Then we dispute if first verb or second verb is preferred in getting possession of the communal element (al-mutanâza’fîh) itself. Further, we add to our study, the matters like as the possible cases of this communal element in sentence and as how this contestation materializes in the verb with constant elements

In this paper firstly we express why we need to write about al-Tanâzu’ which occurs extensively in early references in Arabic Syntax. Secondly we give knowledge about historical background of this concept Thirdly we present datas on what it is. After that we examine the conditions of its realization. Then we dispute if first verb or second verb is preferred in getting possession of the communal element (al-mutanâza’fîh) itself. Further, we add to our study, the matters like as the possible cases of this communal element in sentence and as how this contestation materializes in the verb with constant elements
Kur'an Bağlamında İslam Öncesi Mekke Toplumundaki Tanrı ve Ahiret İnancı
Beliefs of God and Hearafter in Pre-Islamic Mekkan Society in the Context of the Qur'an
Yazar: Güngör, Mevlüt
Dergi: Dini Araştırmalar, Vol. 8 No. 23, 2015
Anahtar kelimeler: Mekkan society, polytheism, polytheists, the reasons of polytheism, idols

It is necessary to know in detail the beliefs and worldview of the first audience of the Qur’an in order to understand the quranic belief system correctly. What did they belive? Did they believe in Allah? How did they explain their polytheism? What was the origin of the idol worshipping? Did they believe hereafter? Did they have any knowledge of hereafter before Islam? How did they see worldly life according to their faith? We aim at answering the above mentioned questions from the Qur’anic point of view in our work

It is necessary to know in detail the beliefs and worldview of the first audience of the Qur’an in order to understand the quranic belief system correctly. What did they belive? Did they believe in Allah? How did they explain their polytheism? What was the origin of the idol worshipping? Did they believe hereafter? Did they have any knowledge of hereafter before Islam? How did they see worldly life according to their faith? We aim at answering the above mentioned questions from the Qur’anic point of view in our work
Yunus Emre’nin Humanist Yorumcuları
Humanist Commentators of Yunus Emre
Yazar: Maraş, İbrahim
Dergi: Dini Araştırmalar, Vol. 8 No. 23, 2015
Anahtar kelimeler: Humanism, Yunus Emre, Islamic sufism, tolerance, Islamic Philosophy

Humanism is the philosophical and literary movement which originated in Italy in the second half of the fourteenth century and diffused into the other countries of Europe, coming to constitute one of the factors of modem culture. Humanism is also any philosophy which recognizes the value or dignity of man and makes him the measure of all things and takes as its theme the human nature, its limits and all that with which it is concerned. In this sense, the term humanism was used in the ancient Greek philosophy, at the time of Protagoras, Socrates and other philosophers. Some Turkish researchers on Yunus Emre, who was a Muslim Sufi, are inclined to consider him to be a humanist in this sense. However, it is wrong to ascribe to him the concept of humanism which it is impossible to conceive independently of Christianity and Western thought. For Islam, unlike Christianity, is a religion that regulates wordly affairs, for which reason the need for the rise of humanism did not arise. The fundamental function of Islam was to support man in the work of civil life, in political work and activity

Humanism is the philosophical and literary movement which originated in Italy in the second half of the fourteenth century and diffused into the other countries of Europe, coming to constitute one of the factors of modem culture. Humanism is also any philosophy which recognizes the value or dignity of man and makes him the measure of all things and takes as its theme the human nature, its limits and all that with which it is concerned. In this sense, the term humanism was used in the ancient Greek philosophy, at the time of Protagoras, Socrates and other philosophers. Some Turkish researchers on Yunus Emre, who was a Muslim Sufi, are inclined to consider him to be a humanist in this sense. However, it is wrong to ascribe to him the concept of humanism which it is impossible to conceive independently of Christianity and Western thought. For Islam, unlike Christianity, is a religion that regulates wordly affairs, for which reason the need for the rise of humanism did not arise. The fundamental function of Islam was to support man in the work of civil life, in political work and activity