hakansabunis/tr-academic-research-agent-index huggingface dataset:
Cemal Safi'nin "Kâinatın Ulu İmparatoru" Adlı Şiiri Klasik Tarzda Yazılmış Modern Bir Tevhit Midir?
Is the Cemal Safi's Poem "Kâinatın Ulu İmparatoru" a Modem Tevhit Written by Classical Style
Yazar: Arslan, Mustafa
Dergi: Dini Araştırmalar, Vol. 10 No. 28, 2015
Anahtar kelimeler: Cemal Safi, Poem, Tevhit, Classical Literature, Tradition

The poet Cemal Safi’s poem “Kainatın Ulu İmparatoru” is written by syllabic meter and it shows features of classical “tevhit”. In this researhcment Safi’s poem is detected among to features of “tevhit” in classical literature and to support the idea some examples which are the are kind of “tevhit” are given. Safi’s poet is important that showing the reality of today’s poet’s utilizing from tradition and showing “ tevhit”s existence in today

The poet Cemal Safi’s poem “Kainatın Ulu İmparatoru” is written by syllabic meter and it shows features of classical “tevhit”. In this researhcment Safi’s poem is detected among to features of “tevhit” in classical literature and to support the idea some examples which are the are kind of “tevhit” are given. Safi’s poet is important that showing the reality of today’s poet’s utilizing from tradition and showing “ tevhit”s existence in today
Kur’ân Tilâvetinde Ezgi
The Melodiy in the Recitation of the Quran
Yazar: Okçu, Abdulmecit
Dergi: Dini Araştırmalar, Vol. 10 No. 28, 2015
Anahtar kelimeler: Voice, Recitation, Mode, Melody,Quran

Related many hadiths from Prophet about recitation the Quran, main book of Islam. The common characteristic of this hadiths is recitation the Quran with good and beautiful sound. Present agreement about Muslim theologians and scholars in this matter. In addition to this, Just exist disagreement about recitation with mode appearing of the good and beautiful sound. The part of Muslim scholars considered that the beautiful sound necessitated the mode / melody, consequently, recitation of the Quran with mode is possible. Another part of Muslim scholars opposed this preferencing the way of interpretation, and say that the recitation with mode is undesired. Some of this scholars agreed the recitation with mode forbidden by religion. In this study, we will investigate the recitation Quran with melody and we will try to proving this.Quran, Beautiful

Related many hadiths from Prophet about recitation the Quran, main book of Islam. The common characteristic of this hadiths is recitation the Quran with good and beautiful sound. Present agreement about Muslim theologians and scholars in this matter. In addition to this, Just exist disagreement about recitation with mode appearing of the good and beautiful sound. The part of Muslim scholars considered that the beautiful sound necessitated the mode / melody, consequently, recitation of the Quran with mode is possible. Another part of Muslim scholars opposed this preferencing the way of interpretation, and say that the recitation with mode is undesired. Some of this scholars agreed the recitation with mode forbidden by religion. In this study, we will investigate the recitation Quran with melody and we will try to proving this.Quran, Beautiful
Rus Misyoner Şarkiyatçılığında İslâm Peygamberi ve Kur’an Hakkında Temsil Biçimleri
Russian Missionary Orientalist Perceptions on Muhammad and Koran
Yazar: Gökgöz, Saime Selenga
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: Russian missionary orientalism, Evfimii Malov, anti-Islamic polemical texts and publications in Kazan, image of prophet Muhammad in Malov’s missionary diaries,Russian Muslim

In 19th century Russian orientalism has also a tendency different from “scientific” one, in the academical centers of St. Petersburg and Moscow. Missionary orientalism is developped in Kazan, in Kazan Ecclesiastical Academy. At this Academy, a key figure, priest Evfimii Malov acted as a fervent anti-Islamic missionary, used polemical method in his missionary activities and made his circle, face- to-face conversations with medrese’s shakirds and mollas. These conversations are mostly religious but also formulated on various themes relating in socio-cultural and political situation of Russian Muslim subjects. Malov’s intellectual discussions with shakirds reveal many problematical points within interreligious relations in Kazan. As a Russian missionary orientalist Evfimii Malov and his diaries which include these shakird conversations’ notes give us an idea, in second half of the 19th century and afterwards, thoughts and aspects, conceptualizations on Islam, and his prophet and evaluation of his historical role

In 19th century Russian orientalism has also a tendency different from “scientific” one, in the academical centers of St. Petersburg and Moscow. Missionary orientalism is developped in Kazan, in Kazan Ecclesiastical Academy. At this Academy, a key figure, priest Evfimii Malov acted as a fervent anti-Islamic missionary, used polemical method in his missionary activities and made his circle, face- to-face conversations with medrese’s shakirds and mollas. These conversations are mostly religious but also formulated on various themes relating in socio-cultural and political situation of Russian Muslim subjects. Malov’s intellectual discussions with shakirds reveal many problematical points within interreligious relations in Kazan. As a Russian missionary orientalist Evfimii Malov and his diaries which include these shakird conversations’ notes give us an idea, in second half of the 19th century and afterwards, thoughts and aspects, conceptualizations on Islam, and his prophet and evaluation of his historical role
Türk Aydını - Toplum İlişkisi
Turkish Lettered- Society Relationship
Yazar: Özler, İbrahim
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: intellectual, Society,Turkish Lettered,Turkey,Problem

The need of people for someone who will lead them to solution in questions they cannot solve by themselves has always been the problem. This need has always been felt from the first step of the establishment of the society up to now. There are people who can lead the people in our age as there were in the past warning and leading them. At this point it is possible to evaluate the “intellectual” on this basic principle

The need of people for someone who will lead them to solution in questions they cannot solve by themselves has always been the problem. This need has always been felt from the first step of the establishment of the society up to now. There are people who can lead the people in our age as there were in the past warning and leading them. At this point it is possible to evaluate the “intellectual” on this basic principle
İncillere Göre Çarmıh
According to the Gospels the Cross
Yazar: Işık, Halim
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: Jesus Christ, the cross, Iscariotian Judas, Paul, Pharisees, Sadducaics

n our study; getting the Bibles as a basic resourse, it is made historical evolution of Jesus Christ’s death in the subject of “the cross”. In Christianity, Jesus’s death on the cross is accepted as a sacrifice himself in the nama of primary sin. Indicated of Rome governer Pilatus as a causation of his death too is because of while that person is being political authority, it is understood to be that the quilties who are the duration of preparing the cross are Pharisees, Sadducaics and the other ecclesiastics from Jewish sect at that time. While it constitutes the most important belief part of Christianity like the reflections of primary sin, expiation and sacrifice of having been killed of Jesus on the cross, it is understood by letters in the New Testament that this character who prepared that situation is Saint Paul

n our study; getting the Bibles as a basic resourse, it is made historical evolution of Jesus Christ’s death in the subject of “the cross”. In Christianity, Jesus’s death on the cross is accepted as a sacrifice himself in the nama of primary sin. Indicated of Rome governer Pilatus as a causation of his death too is because of while that person is being political authority, it is understood to be that the quilties who are the duration of preparing the cross are Pharisees, Sadducaics and the other ecclesiastics from Jewish sect at that time. While it constitutes the most important belief part of Christianity like the reflections of primary sin, expiation and sacrifice of having been killed of Jesus on the cross, it is understood by letters in the New Testament that this character who prepared that situation is Saint Paul
Kelam Düşünce Tarihinde Yaygın Bir Hatanın Tashihi (İn'ikâs-ı Edille) ve Mütekaddimin Kelamı ile Mantık İlişkisi Üzerine Bir Eleştiri
The Correction of a common wrong in the history of theological thought (in’ikas-i edille) and a critical analyses on the relation between logic and the the earlier muslim theologies
Yazar: Demir, Hilmi
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: Kalam, İn’ikâs-ı edille, logic, al-Ghazali, Ibn Khaldun, al-tard wa-al- ‘aks, qiyas al-’aks

Many scholars researching on the history of Islamic theology (Kalam) frequently reference to İn’ikas-ı edille (When there is no proof there is no object proved ) basing on the informations given by Ibn Khaldun. It is asserted that Muslim Theologians refute that proof after the critics of al-Ghazali. It is commonly accepted that al-Ghazali gave preference to Aristotelian logic in the Islamic theology/Kalam. But in what context he did it so? An answer of this question is uncertain. In this article we will discuss this assertion attributing to the earlier muslim theologions based on Ibn Khaldun is true or not. In addition we will try to make establish the source of this assertion systematically and elaborately and why is it wrong being attributed of this source to the Ash’aries

Many scholars researching on the history of Islamic theology (Kalam) frequently reference to İn’ikas-ı edille (When there is no proof there is no object proved ) basing on the informations given by Ibn Khaldun. It is asserted that Muslim Theologians refute that proof after the critics of al-Ghazali. It is commonly accepted that al-Ghazali gave preference to Aristotelian logic in the Islamic theology/Kalam. But in what context he did it so? An answer of this question is uncertain. In this article we will discuss this assertion attributing to the earlier muslim theologions based on Ibn Khaldun is true or not. In addition we will try to make establish the source of this assertion systematically and elaborately and why is it wrong being attributed of this source to the Ash’aries
İbn Hazm'ın Gâliyye'ye (İtidal Çizgisini Aşanlara) Eleştirisi Üzerine
Ibn Hazm’s Critical Approach on Galiyye
Yazar: Teber, Ömer Faruk
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: Ghulat, Sect, Shia, Ahl al-Sunnah, Ibn Hazm

Ibn Hazm takes care of the social, geographical environments where the extremist groups (ghulât) flourished. Thus, he discusses the places where the extremist groups appeared most extensively. Above all, he should have regarded the formation of the Islamic sects a sociological fact that he gives information, unlike other heresiographical works, about the regions where the sects considered outside Islam lived most intensively. According to Ibn Hazm, the groups deserving to be called ghulat had come out within Persian people, since the Shiism which gained prevalence primarily in Iran and Iraq as well as Southeast Asia developed within the Greek, Persian and Indian climate of culture. In this connection, the Ghaliya is divided into two. 'The first one comprised those who required the advent of another prophet after the Prophet Muhammad. The second group was consisting of those holding, aside from God, the divinity of another being. In İbn Hazm’s opinion, the latter joint with Jews and Christians and went down a beastly infidelity

Ibn Hazm takes care of the social, geographical environments where the extremist groups (ghulât) flourished. Thus, he discusses the places where the extremist groups appeared most extensively. Above all, he should have regarded the formation of the Islamic sects a sociological fact that he gives information, unlike other heresiographical works, about the regions where the sects considered outside Islam lived most intensively. According to Ibn Hazm, the groups deserving to be called ghulat had come out within Persian people, since the Shiism which gained prevalence primarily in Iran and Iraq as well as Southeast Asia developed within the Greek, Persian and Indian climate of culture. In this connection, the Ghaliya is divided into two. 'The first one comprised those who required the advent of another prophet after the Prophet Muhammad. The second group was consisting of those holding, aside from God, the divinity of another being. In İbn Hazm’s opinion, the latter joint with Jews and Christians and went down a beastly infidelity
İbn Sebe Rivayetinin Tarih ve Makâlât Türü Eserlere Yansıması
The Narration About Ibn Saba and it’s Perception in the History and Heresiography
Yazar: Korkmaz, Sıddık
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: Sayf bin ‘Umar, ‘Uthmdn, Alî, Raj’at, Wasôâyat, Extremism, Anachronism

It seems that Sayf Ibn ‘Umar was influenced by the nascent Shiite movements in his description of the catastrophic events that took place during the caliphate of ‘Uthmdn and ‘Alt His narrations reveal his strong aversion to the idea that the companions of the Prophet Muhammad might have erred in political issues. However, a careful historical investigation and an objective political analysis of the events of that period reveal the irrationality to seek out such a conspirator as ‘Abdallah Ibn Saba to explain these calamities. The historians such as Tôabarî, Ibn Athîr, and Ibn Kathîr base their descriptions of the events on the reports of Sayf, presenting Ibn Saba as a leading actor. Looking at the same figure with the eyes of heresiographers, however, we get quite a different picture. While they tend to describe Ibn Saba as a dominantly political character who acted around ‘Uthmdn and Alî, the heresiographers incline to picture him as a religious and sectarian personality who masterminded and espoused extreme ideas. These two conflicting tendencies lead one to think that both groups of the scholars portray this mythological figure as they wish

It seems that Sayf Ibn ‘Umar was influenced by the nascent Shiite movements in his description of the catastrophic events that took place during the caliphate of ‘Uthmdn and ‘Alt His narrations reveal his strong aversion to the idea that the companions of the Prophet Muhammad might have erred in political issues. However, a careful historical investigation and an objective political analysis of the events of that period reveal the irrationality to seek out such a conspirator as ‘Abdallah Ibn Saba to explain these calamities. The historians such as Tôabarî, Ibn Athîr, and Ibn Kathîr base their descriptions of the events on the reports of Sayf, presenting Ibn Saba as a leading actor. Looking at the same figure with the eyes of heresiographers, however, we get quite a different picture. While they tend to describe Ibn Saba as a dominantly political character who acted around ‘Uthmdn and Alî, the heresiographers incline to picture him as a religious and sectarian personality who masterminded and espoused extreme ideas. These two conflicting tendencies lead one to think that both groups of the scholars portray this mythological figure as they wish
Seçmeli Kıyaslarda Geçersiz Formlar (ÖSS’ye hazırlık kitaplarında görülen mantık yanlışı)
The Invalid Forms in the Elective Syllogisms
Yazar: Hasırcı, Nazım
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: logic, proposition, hypothetical and disjunctive syllogism, valid, invalid, preparatory books of ÖSS

This article aims to examine the logic subject of the elective syllogisms and attract attention to preparatory books of ÖSS which made fallacious in that subject. The elective syollogisms consist hypothetical and disjunctive syllogisms. In the hypothetical syllogisms exist four forms, two valid and two invalid. In the disjunctive syllogism, validity and invalidity changes according to the structures and the copulas of disjunctive premises. While the disjunctive syllogisms consructioned with some disjunctive premises are valid in the four forms, some other is not valid whole forms. In the high school logic books are clarified to the forms of valid and invalid of the hypothetical syllogisms and showed only the valid forms of the disjunctive syllogisms. In the preparatory books of ÖSS two kind of the syllogisms aren’t distinguished as valid and invalid and examples are given to be accepting entire forms as valid

This article aims to examine the logic subject of the elective syllogisms and attract attention to preparatory books of ÖSS which made fallacious in that subject. The elective syollogisms consist hypothetical and disjunctive syllogisms. In the hypothetical syllogisms exist four forms, two valid and two invalid. In the disjunctive syllogism, validity and invalidity changes according to the structures and the copulas of disjunctive premises. While the disjunctive syllogisms consructioned with some disjunctive premises are valid in the four forms, some other is not valid whole forms. In the high school logic books are clarified to the forms of valid and invalid of the hypothetical syllogisms and showed only the valid forms of the disjunctive syllogisms. In the preparatory books of ÖSS two kind of the syllogisms aren’t distinguished as valid and invalid and examples are given to be accepting entire forms as valid
İslam Hukuku Açısından Nişanlanma
Engagement according to Islamic law
Yazar: Güneş, Ahmet
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: Islamic jurisprudence, family law, engagement,Marriage.,Bridal Gift.

In the Islamic jurisprudence literature, the rules of engagement are narrated indirectly in various contexts. Yet, in the Resolution on Family Law of 1917 and later works, such rules are joined together under a single title. According to these rules, engagement is a promise of marriage. It does not allow for intimacy or entitle the bride to a bridal gift. The gifts of engagement are considered as donations. The right to material and moral compensation for the party that is harmed by the cancellation of an engagement is a disputed question among the contemporary scholars of Islamic jurisprudence

In the Islamic jurisprudence literature, the rules of engagement are narrated indirectly in various contexts. Yet, in the Resolution on Family Law of 1917 and later works, such rules are joined together under a single title. According to these rules, engagement is a promise of marriage. It does not allow for intimacy or entitle the bride to a bridal gift. The gifts of engagement are considered as donations. The right to material and moral compensation for the party that is harmed by the cancellation of an engagement is a disputed question among the contemporary scholars of Islamic jurisprudence
Kur’ân’da Ritmik Yapı Fâsıla ve Üslûp Açısından Bir Deneme
Rhythmic Structure In Qur’an: A Practice Prom The Viewpoint Of Fasilah and Style
Yazar: Çimen, Abdullah Emin
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015
Anahtar kelimeler: Qur’an, Text, Poem-prose, Rhythmic structure, End rhyme symmetry, Style

The Qur'an has peculiarity which doesn’t resemble any other literary types. It is neither prose nor poem. It consists of the word of Allah. It came in a period when there were the most important literary figures in terms of Arabic language. With its language structure this scripture amazed those who knew Arabic language well. It style bears miraculous characteristics. No one will be able to form a similar text to Qur’an in terms of language-meaning unity. The texts of Qur’an, a product of revelation bears rhythmic traits peculiar to Qur’an. We handled the rhythmic structure of Qur’an in terms of “End Rhyme Symmetry: Fasilah" and “Style: Uslub”. We won visuality to our context giving most of rhythmic verses in table form

The Qur'an has peculiarity which doesn’t resemble any other literary types. It is neither prose nor poem. It consists of the word of Allah. It came in a period when there were the most important literary figures in terms of Arabic language. With its language structure this scripture amazed those who knew Arabic language well. It style bears miraculous characteristics. No one will be able to form a similar text to Qur’an in terms of language-meaning unity. The texts of Qur’an, a product of revelation bears rhythmic traits peculiar to Qur’an. We handled the rhythmic structure of Qur’an in terms of “End Rhyme Symmetry: Fasilah" and “Style: Uslub”. We won visuality to our context giving most of rhythmic verses in table form
“RÂİNÂ” -Müphem Bir Kur’ân İbaresinin Otantik Anlamı
“RÂİNÂ” -Authentical Meaning of a Qur’anic Ambigious Phrase
Yazar: Dağ, Mehmet
Dergi: Dini Araştırmalar, Vol. 10 No. 29, 2015

verilecektir. Sonra çalışmanın merkezinde yer alan “Ünnü” ile alternatifi  olarak sunulan “633531” kelimelerinin etimolojik tahlili yapılacaktır. Bu  kelimenin tahlili, sadece Arapçayı değil, kelimenin tefsiri ile doğrudan  alakalı olan İbraniceyi de içine alacaktır. Böylece kelimenin Arapçada  kök hali, içinde bulunduğu kalıba göre tüm kullanım biçimleri ve  anlam alanı ortaya konulacaktır. İbranicede "de, yine kelimenin kök  hali, buradan türeyen tüm biçimleri ve anlam alanı, elimizdeki  sözlükler vasıtasıyla Arapça ile mukayeseli bir şekilde verilecektir. Daha  sonra, ayetin nüzül'sebebi ve hem tefsir kaynaklarında hem de batılı  çalışmalarda kelime ile ilgili tüm yorumlar, yalın halde ele alınacaktır.  Akabinde ise, yalın halde verilen bu yorumlar, ayrı ayrı başlıklar altında  değerlendirmeye tabi tutulacak, ileri sürülen argümanlar sorgulanacak;  sonuçta hem Kur’ân’ın bütünlüğü ile hem de diğer verilerle uyuşan,  gerçekçi bir yorum ve değerlendirme ortaya konulmaya çalışılacaktır

Allah has forbidden the believers from using “ra'ina” in Qur’an 2/104. Some of the interpreters say that root of word is “ra’n” which root meaning is associated with a sense of foolishness or slackness. A qur'anic verse calls upon Muslims to refrain from using the expression, ra'ina, and to substitute the word, anzurna. According to some commentators the idiom was common in pre-Islamic Medina. According to one view, the full sense of the idiom in Medina was reciprocal: ‘You listen to us and we will listen to you.” Because this particular way of addressing the Prophet did not show enough deference, it was forbidden along with certain other terms of speech for the same reason. Other exegetes understood ra'ina to be a bilingual pun, has the sound of a Hebrew word that, was used as a curse, and it [sounded like] ra'ina. They would ridicule the. religion and laugh at the Apostle of God by speaking loaded words intending to insult and abuse but appearing as if respecting and. honoring him. In this study, it has been evaluated this interpretations and manifested objectively correct interpretation