hakansabunis/tr-academic-research-agent-index huggingface dataset:
Fransa'nın İslam Siyaseti, Sömürgecilikten Günümüze Fransız Camileri II
Islamic Policy of France: France Mosques from colonial Period to Nowadays
Yazar: Kavas, Ahmet
Dergi: Dini Araştırmalar, Vol. 4 No. 10, 2015
Anahtar kelimeler: -Fransa,İslam Politikası,Kuzey Afrika,Senegal,Mali ; France, Islamic policy, North Africa, Senegal, Mali

France colonized the largest amount of Muslim lands during the 19th and 20th centuries. In this process, a particular policy was followed to positively impress Muslims, both outside and inside France. This policy included opening mosques, particularly in Paris (Grande Mosquee de Paris) and certain colonies such as Senegal and Mali. Besides, Muslims, since then, have opened more than fifteen hundred mosques all over France relying on their own resources. Nevertheless, French goverment and municipalities of big cities like Strasbowg, Lyon and Marseille have financially contributed to the establishment of cathedral-like mosques that can house thousands of believers. which can be interpreted as a continuation of the colonial French policy lawards Islam. Despite the insignifıcant opposition by same French groups, this governmental support continues with the donations made by same Arab and other Muslim goverments

France colonized the largest amount of Muslim lands during the 19th and 20th centuries. In this process, a particular policy was followed to positively impress Muslims, both outside and inside France. This policy included opening mosques, particularly in Paris (Grande Mosquee de Paris) and certain colonies such as Senegal and Mali. Besides, Muslims, since then, have opened more than fifteen hundred mosques all over France relying on their own resources. Nevertheless, French goverment and municipalities of big cities like Strasbowg, Lyon and Marseille have financially contributed to the establishment of cathedral-like mosques that can house thousands of believers. which can be interpreted as a continuation of the colonial French policy lawards Islam. Despite the insignifıcant opposition by same French groups, this governmental support continues with the donations made by same Arab and other Muslim goverments
Abdurrezzak B. Hemmam (126-211, 744-827)'in Şiilik İtham Edilmesi Üzerine Bir İnceleme II
A Survey on Accusing of Abdurrezzak B. Hemmam (126-211, 744-827) as a Member of Shia
Yazar: Tokpınar, Mirza
Dergi: Dini Araştırmalar, Vol. 4 No. 10, 2015
Anahtar kelimeler: Hadis,Ravi,Tahayyül,Sunni,Şii ; Hadith, Rawi, Tashayyu , Sunni,Shia

Abd al-Razzak b. Hamam, hadisçiler tarafından bir Şiî olmakla itham edilmiştir. Bu nedenle, hadislerine kuşkuylayaklaşılmış ve hadis bilginleri tarafından görmezden gelinmiştir. Bir kişininŞiî olduğunu ifade etmek için erken dönemlerde kullanılan çeşitli kavramlar vardır.Bu kavramların yanlış anlaşılması sonucunda Abd al-Razzak  b. Hamam’ın bir ravi olarak statüsü tammanasıyla anlaşılmamıştır. Bu çalışma, Şiilerin temel prensipleri ve ilgiliterimlerde vurgulanan içerik düşünülerek Abdül Razzak'ın Şiî olup olmadığınıtartışmayı amaçlamaktadır. Aynı zamanda, onun hadislerinin güvenilirliği meselesine de ışık tutulmaktadır.

Abd al-Razzak b. Hammam was accused of being a Shi'i by critics of hadith rawis. Consequeııtly, his hadiths were approached with doubt and ignored by hadith scholars. There are various terms, used in early period, to express that someone is Shi'i. As a result of misunderstanding of these terms, status of Abd al-Razzak b. Hammam as a rawi has not been fulIy understood. This study, considering basic principles of Shi'a and emphasizing contents of related terms, aims to discuss whether Abd al-Razzak was a Shi'i. In the same  time, some light is shed on the problem of reliability of his hadiths
İmam Ebu Mansur el-Maturidi'nin Hayatı ve Eserleri
The Life and Studies of Imam al-Maturidi
Yazar: Korkmaz, Sıddık
Dergi: Dini Araştırmalar, Vol. 4 No. 10, 2015
Anahtar kelimeler: Imam al-Maturidi, Baghdad, Abu Hanifa, Ta 'wilat al-Kur' an, Kitabu al- Tawhid ; İmam Maturidi,Bağdat,Ebu Hanife,Kitabu't Tevhid

Imam al-Maturidi, living in the region of Mavaradunnahr is the founder of the Maturidism, one of the most important theological school among the Turks. Available sources do not have much information about his life. Maturidi developed Abu Hanifa’ s teaching in to a theological school. Unfortunately Maturisim is not known as Asharism. Maturidi was educated by Muhammad b. Mukatil al-Razi, Abu Nasr al-Iyazi, Nusayr b. Yahya al-Balhi and Abu Bakr Ahmad b. Ishak al-Cuzcani and he also taught to following scholars; Abu al-Hasan al-Rustugfani, Abu al-Kasım al-Samarkandi, Pazdavi and Abu Ahmad al-Iyazf. Some of his books whiclı are available now are Ta 'wilat al-Kur 'an and Kitab al Tawhid. But it is not known if manuscription Kitab al-Makalat was written by him or not

Imam al-Maturidi, living in the region of Mavaradunnahr is the founder of the Maturidism, one of the most important theological school among the Turks. Available sources do not have much information about his life. Maturidi developed Abu Hanifa’ s teaching in to a theological school. Unfortunately Maturisim is not known as Asharism. Maturidi was educated by Muhammad b. Mukatil al-Razi, Abu Nasr al-Iyazi, Nusayr b. Yahya al-Balhi and Abu Bakr Ahmad b. Ishak al-Cuzcani and he also taught to following scholars; Abu al-Hasan al-Rustugfani, Abu al-Kasım al-Samarkandi, Pazdavi and Abu Ahmad al-Iyazf. Some of his books whiclı are available now are Ta 'wilat al-Kur 'an and Kitab al Tawhid. But it is not known if manuscription Kitab al-Makalat was written by him or not
33- Ahzab Suresi 56. Ayeti Çerçevesinde Hz. Peygambere Salat ve Selam Getirmenin Anlamı
The Meaning of Solutation to the Prophet in the Light of Ahzab-33
Yazar: Serinsu, Ahmet Nedim
Dergi: Dini Araştırmalar, Vol. 4 No. 10, 2015
Anahtar kelimeler: salat,solutation,the prophet,ahzab-33,Quran ; salat,selam,Hz. Peygamber,Ahzab-33,Kur'an

In this paper fıfthy-sixth verse of the Surah Ahzab has been analvsed. The two key concepts existing in the Surah, i. e. salat and salam have linguistically been dealt with. Then, the verse has been interpreted from perspective of these two crucial terms. Consequently, a current evaluation of paying salat and salam to the Prophet Muhammed been made

In this paper fıfthy-sixth verse of the Surah Ahzab has been analvsed. The two key concepts existing in the Surah, i. e. salat and salam have linguistically been dealt with. Then, the verse has been interpreted from perspective of these two crucial terms. Consequently, a current evaluation of paying salat and salam to the Prophet Muhammed been made
Ebu'l Berekat el-Bağdadi'nin Zaman Teorisi
The Time Theory of Ebu'l Berekat el-Bağdadi
Yazar: Sözen, Kemal
Dergi: Dini Araştırmalar, Vol. 4 No. 10, 2015
Anahtar kelimeler: Concept of time, existence, ontology, Aristoteles, Muslim philosophers ; Zaman Teorisi,Varlık,Ontoloji,Aristo,Müslüman bilginler

Abu’l -Barakat al-Bagdadi (1152) has a great contribution to historical problems of the philosophy of time. He criticised Aristotelian and periphatic understanding of the concept of time. He argued that time is "real" and has an ontological value. Time is process of "beingness ". The reality of time covers all kinds or varieties of "existence" or "being". He asserted that time is apriori concept. Time has no beginng or end. He denied that time is a "measurement of motion. This problem has attracted many modern philosophers as much as medieval philosophers. Especially Heidegger s approach to philosophy of time is quite simlar to Abu 'l-Barakat

Abu’l -Barakat al-Bagdadi (1152) has a great contribution to historical problems of the philosophy of time. He criticised Aristotelian and periphatic understanding of the concept of time. He argued that time is "real" and has an ontological value. Time is process of "beingness ". The reality of time covers all kinds or varieties of "existence" or "being". He asserted that time is apriori concept. Time has no beginng or end. He denied that time is a "measurement of motion. This problem has attracted many modern philosophers as much as medieval philosophers. Especially Heidegger s approach to philosophy of time is quite simlar to Abu 'l-Barakat
İstanbul'un Fethinin Hıristiyanlık Üzerindeki Etkileri
The Impacts of Conquest of Constantinople on Christianity
Yazar: Işık, Hidayet
Dergi: Dini Araştırmalar, Vol. 4 No. 10, 2015
Anahtar kelimeler: İstanbul'un Fethi,Hıristiyanlık ; Conquest of Constantinople,Christianity,Fatih the Conqueror

IMFACTS OF CONQUEST OF CONSTANTINOPLE ON CHRISTIANITY Constantinople called Byzantium was founded as a Greek colony in the 7th century)' B. C. It was declared as the capital city by the Emperor Constantin in 330 A. C. As a New Rome. When the Empire was seperated into two parts in 395 A.D., the city became the new capital of the Eastern Roman Empire. This political status continued until the Ottomans conquered the city. Before the conquest, the Christian word was divided into two parts due to the polemics of Holy Spirit and hegemony of Po pe. This seperation deepened a lot during the 4th attack of the Crusaders. The efforts to unite the two churches failed before the conquest. Constantinople was conquered in I 453 by Fatih the Conqueror the famous Turkish Statesman. The conquest had great impacts on Christianity in different ways. Some of them have been positive and others have been negative. Positive impacts are as follows: The freedom of religion granted to the native Christian people, modernization of Greek Orthodox Church of Constantinople, establishing the Armenian patriarch of Constantinople, theological deepening in Orthodoksy. Negative impacts are as follows: Ending of Byzantium Era, hardening the seperation between Catholic and Orthodox religions, appearance of Moscow Churclı with claim to be the 3th Rome at the cost of a new seperation, Rome’s position under the threat of a possible Ottoman occupation

IMFACTS OF CONQUEST OF CONSTANTINOPLE ON CHRISTIANITY Constantinople called Byzantium was founded as a Greek colony in the 7th century)' B. C. It was declared as the capital city by the Emperor Constantin in 330 A. C. As a New Rome. When the Empire was seperated into two parts in 395 A.D., the city became the new capital of the Eastern Roman Empire. This political status continued until the Ottomans conquered the city. Before the conquest, the Christian word was divided into two parts due to the polemics of Holy Spirit and hegemony of Po pe. This seperation deepened a lot during the 4th attack of the Crusaders. The efforts to unite the two churches failed before the conquest. Constantinople was conquered in I 453 by Fatih the Conqueror the famous Turkish Statesman. The conquest had great impacts on Christianity in different ways. Some of them have been positive and others have been negative. Positive impacts are as follows: The freedom of religion granted to the native Christian people, modernization of Greek Orthodox Church of Constantinople, establishing the Armenian patriarch of Constantinople, theological deepening in Orthodoksy. Negative impacts are as follows: Ending of Byzantium Era, hardening the seperation between Catholic and Orthodox religions, appearance of Moscow Churclı with claim to be the 3th Rome at the cost of a new seperation, Rome’s position under the threat of a possible Ottoman occupation
İstanbul'un Fethinin Hıristiyanlık Üzerindeki Etkileri
The Impacts of Conquest of Constantinople on Christianity
Yazar: Işık, Hidayet
Dergi: Dini Araştırmalar, Vol. 4 No. 10, 2015
Anahtar kelimeler: İstanbul2un Fethi,Hıristiyanlık,Fatih Sultan Mehmed,Katolik ve Ortadoks,Osmanlı ; Conquest of Constantinople,Christianity,Fatih The Conqueror,Catholic and Orthodox,Ottoman

Constantinople called Byzantium was founded as a Greek colony in the 7th century)' B. C. It was declared as the capital city by the Emperor Constantin in 330 A. C. As a New Rome. When the Empire was seperated into two parts in 395 A.D., the city became the new capital of the Eastern Roman Empire. This political status continued until the Ottomans conquered the city. Before the conquest, the Christian word was divided into two parts due to the polemics of Holy Spirit and hegemony of Po pe. This seperation deepened a lot during the 4th attack of the Crusaders. The efforts to unite the two churches failed before the conquest. Constantinople was conquered in I 453 by Fatih the Conqueror the famous Turkish Statesman. The conquest had great impacts on Christianity in different ways. Some of them have been positive and others have been negative. Positive impacts are as follows: The freedom of religion granted to the native Christian people, modernization of Greek Orthodox Church of Constantinople, establishing the Armenian patriarch of Constantinople, theological deepening in Orthodoksy. Negative impacts are as follows: Ending of Byzantium Era, hardening the seperation between Catholic and Orthodox religions, appearance of Moscow Churclı with claim to be the 3th Rome at the cost of a new seperation, Rome’s position under the threat of a possible Ottoman occupation

Constantinople called Byzantium was founded as a Greek colony in the 7th century)' B. C. It was declared as the capital city by the Emperor Constantin in 330 A. C. As a New Rome. When the Empire was seperated into two parts in 395 A.D., the city became the new capital of the Eastern Roman Empire. This political status continued until the Ottomans conquered the city. Before the conquest, the Christian word was divided into two parts due to the polemics of Holy Spirit and hegemony of Po pe. This seperation deepened a lot during the 4th attack of the Crusaders. The efforts to unite the two churches failed before the conquest. Constantinople was conquered in I 453 by Fatih the Conqueror the famous Turkish Statesman. The conquest had great impacts on Christianity in different ways. Some of them have been positive and others have been negative. Positive impacts are as follows: The freedom of religion granted to the native Christian people, modernization of Greek Orthodox Church of Constantinople, establishing the Armenian patriarch of Constantinople, theological deepening in Orthodoksy. Negative impacts are as follows: Ending of Byzantium Era, hardening the seperation between Catholic and Orthodox religions, appearance of Moscow Churclı with claim to be the 3th Rome at the cost of a new seperation, Rome’s position under the threat of a possible Ottoman occupation
Cehalet ve Tembellik İle Dini Zihniyet Arasındaki İlişki Üzerine
Relationship between Ignorance-Laziness and Religious Mentality
Yazar: Kılıç, Recep
Dergi: Dini Araştırmalar, Vol. 4 No. 11, 2015
Anahtar kelimeler: Religious Mentality, Ignorance, Sloth,Ignorance-Laziness,Relationship

Ignorance and sloth have been the most two basic problems of Islamic world for centuries. However Islam, as a religion, attaches a very big İmportance to work and be learned. In this case, the basic question is this: "Whether ignorance and sloth lead to come into being a religious mentality suitable for themselves or the present religious mentality leads to ignorance and sloth? "In this article, moving from the views of Mehmet Akif who did not only point out the social problems of the era in which he lived but also proposed ways of solution to be free from them, the answer of this question will be investigated

Ignorance and sloth have been the most two basic problems of Islamic world for centuries. However Islam, as a religion, attaches a very big İmportance to work and be learned. In this case, the basic question is this: "Whether ignorance and sloth lead to come into being a religious mentality suitable for themselves or the present religious mentality leads to ignorance and sloth? "In this article, moving from the views of Mehmet Akif who did not only point out the social problems of the era in which he lived but also proposed ways of solution to be free from them, the answer of this question will be investigated
Kıraat Sorunu
The Problem of “Kıraat”
Yazar: Albayrak, Halis
Dergi: Dini Araştırmalar, Vol. 4 No. 11, 2015
Anahtar kelimeler: kıraat, script, mushaf, yedi harf, kıraat imamları, dialect

Kıraat problem has existed as a coplex and difficult one among muslim scholars from the very beginning. Different ways of reading the Quran (kıraat) existed even while the prophet was alive. Same scholars considered that all sahih kıraat had come from the Prophet Muhammed. In other words they were directly originated from revelation (wahy). It seems that the reasons of kıraat are to a large extent historical and social. Particularly the undevelopped Arabic script which allowed to different ways of readings might be considered one of the important reasons for kıraat. The Works of collecting kıraat had lasted during the three centuries after hicra and to a great extent were copleted in the forth century .Ebu Bekr Ibn Mucahid reduced the number of kıraat to seven in his well known work ei-Kıraatu 's-Seb “

Kıraat problem has existed as a coplex and difficult one among muslim scholars from the very beginning. Different ways of reading the Quran (kıraat) existed even while the prophet was alive. Same scholars considered that all sahih kıraat had come from the Prophet Muhammed. In other words they were directly originated from revelation (wahy). It seems that the reasons of kıraat are to a large extent historical and social. Particularly the undevelopped Arabic script which allowed to different ways of readings might be considered one of the important reasons for kıraat. The Works of collecting kıraat had lasted during the three centuries after hicra and to a great extent were copleted in the forth century .Ebu Bekr Ibn Mucahid reduced the number of kıraat to seven in his well known work ei-Kıraatu 's-Seb “
Muhammed İkbal'in Din Felsefesinde Alfred North Whitehead'in Etkisi
The Impact of Alfred North Whitehead on Ikbal’s Religious Philosophy
Yazar: Albayrak, Mevlüt
Dergi: Dini Araştırmalar, Vol. 4 No. 11, 2015
Anahtar kelimeler: Whitehead, lqbal, God's Infinity, God and Creativity, Religious solitariness

This article argues that there is a smilarity between Whitehead s and views. There is a general İmpression among Turkish thinkers that islamic schoolar did not know the western thought very well, either on a personal or a cultural level. But lqbal kown western thought very well. According to M. Saaed, for example, "of about thirty-four western writers from whose works the Allama has quoted, as many as twenty-five were his contemporaries and among these one is to underline the names of Whitehead, Eddington, Wildon. .. " Really, Iqbal 's work The Reconstruction of Religious Thought in Islam referred to and quoted from Whitehead 's works, espessially his cosmology and religious understanding. My purpose is to prove the injluence of Whitehead's views on Iqbal 's thoughts. In this study I concentrate upon their doctrines of God and creativity. When Iqbal talks of God s nature and his attributes, he uses many different expressions, like Whitehead. According to Iqbal, God is an Ego, an ultimate Ego, an All-Inclusive Self... Whitehead also accepts these concepts. Thus,first, both seem to regard the doctrine of God to be the central dogma of religious life. Second, the problem of God is that religious question to which Whitehead and Iqbal give fullest attention in their philosophy

This article argues that there is a smilarity between Whitehead s and views. There is a general İmpression among Turkish thinkers that islamic schoolar did not know the western thought very well, either on a personal or a cultural level. But lqbal kown western thought very well. According to M. Saaed, for example, "of about thirty-four western writers from whose works the Allama has quoted, as many as twenty-five were his contemporaries and among these one is to underline the names of Whitehead, Eddington, Wildon. .. " Really, Iqbal 's work The Reconstruction of Religious Thought in Islam referred to and quoted from Whitehead 's works, espessially his cosmology and religious understanding. My purpose is to prove the injluence of Whitehead's views on Iqbal 's thoughts. In this study I concentrate upon their doctrines of God and creativity. When Iqbal talks of God s nature and his attributes, he uses many different expressions, like Whitehead. According to Iqbal, God is an Ego, an ultimate Ego, an All-Inclusive Self... Whitehead also accepts these concepts. Thus,first, both seem to regard the doctrine of God to be the central dogma of religious life. Second, the problem of God is that religious question to which Whitehead and Iqbal give fullest attention in their philosophy
Kadının Yöneticiliği Meselesi, Bir Hadisin Okunuşu ve Eleştirisi
The Problem of Woman’s Administration ( A Critical Study of an Early Hadith)
Yazar: Gürler, Kadir
Dergi: Dini Araştırmalar, Vol. 4 No. 11, 2015
Anahtar kelimeler: Woman s administration, Kisra, The War of the Camel, Daily comment of a hadith, hadith, capable of the woman

In this article, it is discussed the problem of woman s administration in the aspect of a historical hadith. It is examined closely its chain/isnad, matn/text and methodology. In this study, it is also scrutinised how it was understood and interpreted in the past and will be commented in our time. Getting more closely this narration, we can also see that this hadith was only reported by Abu Bakra, the companian of the the Prophet Muhammad. This information came to the agenda in two cases; the first one was the Kisra, the King of the Persian, was dead, and the other was when the War of the Camel was started. Looking at the behaviours of the womans administration in a traditional sense, it was generally based on this hadith. So, when we look at this narration, it must be understood and interpreted as a principle of Islamic attitude. Looking in to this hadith, it should be commented as a universal. As a result, this narration should not be a criteria to claim that woman will not be an administratior in our time

In this article, it is discussed the problem of woman s administration in the aspect of a historical hadith. It is examined closely its chain/isnad, matn/text and methodology. In this study, it is also scrutinised how it was understood and interpreted in the past and will be commented in our time. Getting more closely this narration, we can also see that this hadith was only reported by Abu Bakra, the companian of the the Prophet Muhammad. This information came to the agenda in two cases; the first one was the Kisra, the King of the Persian, was dead, and the other was when the War of the Camel was started. Looking at the behaviours of the womans administration in a traditional sense, it was generally based on this hadith. So, when we look at this narration, it must be understood and interpreted as a principle of Islamic attitude. Looking in to this hadith, it should be commented as a universal. As a result, this narration should not be a criteria to claim that woman will not be an administratior in our time