Uludağ Üniversitesi İlahiyat Fakültesi Dergisi / Uludag University The Review of the Faculty of Theology

Permanent URI for this communityhttps://hdl.handle.net/11452/13345

Browse

Now showing 1 - 13 of 13

Abu Shakur al-Salimi and his theological identity within the scope of al-Tamhid fī Bayan al-Tawḥid
(Uludağ Üniversitesi, 2018) Kılavuz, Ulvi Murat; İlahiyat Fakültesi; 0000-0002-5095-9522
Even though al-Imām al-Māturīdī was praised by certain scholars, such as his master Abū Naṣr al-ʿIyāḍī, and was described later as the founder of Māturīdiyyah by both his school’s followers and his competitors, such as Fakhr al-Dīn al-Rāzī, it is clear that his school took form based on the ideational foundations of Abū Ḥanīfah. In places like Khurāsān and Transoxiana where Māturīdiyyah spreaded most, the most prominent followers have been the Ḥanafī scholars and the school was called Ḥanafiyyah/Māturīdiyyah because of its “dual-authoritative” nature. While Ḥanafīs of Samarqand embraced a more kalāmī/dialectical methodology much like al-Imām alMāturīdī, Ḥanafīs of Bukhārā had a more scripturalist/traditionalist attitude with some caution of rational interpretation (taʾwīl). No doubt that, despite his rational (grounded on raʾy) and interpretivist attitudes in the issues of fiqh, the fact that Abū Ḥanīfah had a more moderate and conservative attitude that is not completely contrary to that of Ahl al-ḥadīth in credal/theological issues had an effect on this. Even though he preserved his kalāmī methodology and style in congruence with his school and penned an entirely theological book named al-Tamhīd, Abū Shakūr al-Sālimī, a representative of Samarqand Ḥanafī/Māturīdī tradition, had some ideas and views compatible with the “conservative” Bukhārā-based Ḥanafī/Māturīdī position, probably because of perceiving Abū Ḥanīfah as the absolute authority. Nevertheless, it is possible to say that he followed and fused the ideas of both of two authorities, Abū Ḥanīfah and al-Imām al-Māturīdī, and at the same time, preserved his own authenticity.
Arap Edebiyatında edebî tenkit ve belâgatın tarihî seyri
(Uludağ Üniversitesi, 2000) Bulut, Ahmet; İlahiyat Fakültesi
This article deals with the Biblio-historical survey for the Literary critisizm and the Rhetoric in the Arabic Literarure.
Can religiosity be measured? Dimensions of religious commitment: Theories revisited
(Uludağ Üniversitesi, 2000) Küçükcan, Talip
This article aims to chart influencial approaches to understand religious committment and examines leading therories concerning dimensions and measurement of religiosity. Psychologists and sociologists of religion have long been concerned with the measurement of religiosity and religious committment. As pointed out by Wearing and Brown (1972: 143) the question of dimensionality remained as a persistent question in the pyschological analysis of religious beliefs, attitudes and behaviour. In the last twenty years psychologists and socioliogists of religion have spent considerable time and energy to the conceptualisation and measurement of religious committment. Roof, 1979: 17) Discussions on the nature of religious committment moved from simple and reductionist arguments as to whether religiosity is unitary phenomenon or a multidimesional matter towards more sophisicated issues culminating in synthesis of various theoretical frameworks.
Christianity and Muslim-chrıstıan relatıonships in Kosovo
(Uludağ Üniversitesi, 2017) Pagariz, Sead; Tarakcı, Muhammet; Sosyal Bilimler Enstitüsü
A small country of Europe in terms of her surface area and population, Kosovo is a multi-faith country where various religions and religious groups live together. A great majority of her population was Christian at the Roman Empire (and Orthodox at the Byzantine time), and Muslim at the Ottoman time and today. Orthodox, Catholic and Evangelical Churches, Judaism and some other religious movements as well as Islam still live in the country. This article, after briefly summarizing the history of Christianity in Kosovo, deals with the relations between Muslims and Catholic, Orthodox and Evangelical churches past and today. It also evaluates the positive and negative aspects of the Muslim-Christian relations in Kosovo, and gives some observations about the future of these relations.
Forerunners of “Political Islam”: An inquiry into the ideologies of Al-Banna and Al-Mawdudi
(Uludağ Üniversitesi, 2015) Ataman, Kemal; İlahiyat Fakültesi
The early twentieth century witnessed the emergence of several Islamic movements in the Muslim world. Arguably, two of these movements have been more influential than certain others, namely, Ikhwan al-Muslimun (Muslim Brotherhood) in Egypt and Jamaat-e-Islami (Muslim Community) in Pakistan. This paper aims to anlayse the ideologies of their founders with a view to determining the influence they continue to have upon the similar religio-plitical movements today in the Muslim World and elsewhere.
Hasidism under the influence of hesychasm and sufism: Baal Shem Tov – a jewish sufi and hesychast?
(Bursa Uludağ Üniversitesi, 2021-03-16) Şenay, Bülent; İlahiyat Fakültesi; Dinler Tarihi Bölümü; 0000-0002-4683-3417
This paper is an attempt to bring to light the manner in which Hasidism emerged inside the Jewish tradition not just as a climax of previous mystical developments, but also under the direct influence of Hesychasm and Sufism. All of these types of mysticism seem to have met in 18th century Moldova (the Bogdan province of the Ottoman Empire), in the new and revolutionary outlook of an unusual man called Israel ben Eliezer, also known as Baal Shem Tov (“the master of the good name”), who appears to have been born there, although he started preaching only after moving to Poland. Regardless of how much of his story as we know it today is true or legendary, his imprint on the evolution of the oldest monotheistic religion is undeniable and still awaits further scrutiny, despite the number of works written about him so far. Considering that the movement he set in motion, which started as an offshoot of mainstream Judaism meant to solve a religious crisis by straying partially away from the established religious practices, proposing to worship God not just through prayer but also through storytelling, music and dance, and to replace the rabbi with the tzaddik (righteous/wise man), has nowadays ended up by being the most ultra-Orthodox form of Jewishness, it is interesting to fathom the extent to which it was infused by Islamic ideas. The article therefore also takes into account the Islamic influence on the evolution of Jewish mysticism, from the emergence of Islam until today’s Jewish liturgical and meditative practice.
Ibn al-Malāḥimī’s criticism of philosophers’ views on God’s knowledge of particulars
(Uludağ Üniversitesi, 2018) Koloğlu, Orhan Şener; İlahiyat Fakültesi
One of the controversial arguments of Islamic philosophers is that, according to them, God knows particulars as universals. For al-Ghazālī, such an argument means that God does not know particulars, whereupon he accuses philosophers for falling into unbelief (kufr). The foregoing accusation by al-Ghazālī makes this argument an evergreen point of debate for Islamic theology (kalām) and philosophy. Ibn al-Malāḥimī, the Muʿtalizite theologian, is among the criticisers of mentioned philosophical view. Addressing the problem in his Tuḥfat al-mutakallimīn fī al-radd ʿalā al-Falāsifa, Ibn alMalāḥimī, however, brings forth an approach different from that of al-Ghazālī. Contrary to al-Ghazālī, he does not interpret the philosophers’ view as an argument that God does not know particulars. Indeed, according to Ibn al-Malāḥimī, philosophers already accept that God does not know particulars. Therefore, his main objective is to refute the view that God does not know particulars. For this purpose, Ibn al-Malāḥimī tries to explain that knowledge of particulars does not lead to any change in the self/essence (dhāt) of God. There is a unique aspect to the perspective of Ibn al-Malāḥimī. According to him, even though philosophers deny that God knows particulars, their view actually means God does know particulars.
Islam and other religions religious diversity and 'living together'
(Uludağ Üniversitesi, 2000) Şenay, Bülent; İlahiyat Fakültesi
Today, even after nearly five centuries of the rise of secularism in the West, there are more Christian churches in present day Muslim world than there are mosques in all of Western Europe. At the same time, in most of the Islamic world today there is as much freedom of worship for non-Muslims as there is freedom of worship for Muslims in the West riot to speak of the much greater influence that minority non-Muslims exercise on Muslim authorities in Dar al-Islam than viceversa.
Jews in the ottoman foreign service dispatched in the romanian principalities (Wallachia and Moldova) until early 20th century
(Uludağ Üniversitesi, 2020-11-12) Şenay, Bülent; İlahiyat Fakültesi; 0000-0002-4683-3417
This paper deals with the Jewish diplomatic representatives dispatched by the Ottomans in the Romanian principalities (Wallachia and Moldova) during the 19th century. Throughout history, various types of representatives of the Ottoman Sublime Porte (Bâb-ı Âli) could be met first at the Wallachian and Moldovan Princely Courts, and later on at Romania’s Princely Court (after 1859), respectively Royal Court (after 1866). These included what could be called “official diplomats,” but also other types of envoys, such as financial delegates. At the same time, the Sultan could choose to be represented by a special emissary sent from Constantinople or by a local resident who would serve as what we would call today “honorary consul.” Not surprisingly in the Ottoman tradition, among these representatives of the Sublime Porte one can find a number of Jews, mostly, but not exclusively, Sephardic. Surprising, on the other hand, is the fact that some of these Jews were legal subjects of other states (i.e. the Austrian Empire), but this did not prevent the Ottoman officials from appointing them as their personal envoys. The paper therefore traces the evolution of this complex diplomatic representation from the 16th century until the turn of the 20th century.
Modernization, social change, and the persistence of traditional institutions of religious learning: the case of Diyarbakır madrasahs
(Uludağ Üniversitesi, 2017) Ataman, Kemal; Bilgin, Vejdi; Evrenk, Faruk; İlahiyat Fakültesi
Some of the leading nineteenth century social scientists and philosophers theorised that religion and religious institutions would lose their function both at the public and private spheres of life as a result of rationalization, urbanization, and advancement in science and technology. Although this theory may explain, at least to some extent, the status of religion in some of the Western societies, it, nonetheless, is from being a universally applicable theory given the persistence of religion and religious institutions in some Western and non-Western societies such as Turkey. This article, therefore, attempts to answer specifically the question of why after such an intense modernization program, traditional religious learning institutions, madrasahs, are still active in Turkey
Notes on the concept of warner (khāṭir) in Basrian muʿtazilite theology
(Uludağ Üniversitesi, 2018) Koloğlu, Orhan Şener; İlâhiyat Fakültesi
In Basrian Muʿtazila, the concept of warner (khāṭir) is principally considered as an element that imposes obligation on man. Warner instils fear within the obliged believer and prompts him to contemplate about the existence of God. Basrian Muʿtazila brings along two essential approaches on the content of warner: According to first approach, led by Abū ʿAlī al-Jubbāʾī, warner is a kind of conviction (iʿtiqād) or assumption (ẓann). As for second approach, defended by Abū Hāshim al-Jubbāʾī, warner is speech (kalām). Besides, the Muʿtazilites discuss the prerequisites to enable goodness (ḥusn) of warner. Accordingly, warner should comprise fear so as to make one abandon reflection (naẓar), it should express why reflection is obligatory (wājib), include the imperativeness of other obligatory issues because of reflection, and express such imperative knowledge within a certain order. Besides, Muʿtazilites argue whether a contrary warner, in other words, a warner which abolishes the obligation of reflection that takes one to knowing of God (maʿrifat Allāh), is possible. Some views put forth theoretical possibility of such warner, even though it is widely considered impossible in practice.
A reflection of Üsküdar sufi ıdentity: Balabān tekke
(Uludağ Üniversitesi, 2014) Tek, Abdurrezzak; İlahiyat Fakültesi
Tekkes are principal venues to provide Üsküdar with its religious identity. Therefore, it is impossible to think Üsküdar without tekke culture. Sufi life is felt with every aspect in Üsküdar; accordingly, the dargāhs are located within the structure of the town as reference points. One of these is Balabān Tekke that bestows Üsküdar with its genuine mystic colour since its construction three centuries ago. The tekke, which was closed and fell off the map before being finally devastated in the last century, is yet to be subject to a notable study. Hereby article grounds on archives and foundation records as well as tekke periodicals, and seeks to illuminate the history of Balabān Tekke and to fill a gap regarding its identity.
Religion of humanity revisited
(Uludağ Üniversitesi, 2001) Ataman, Kemal; İlahiyat Fakültesi
Auguste Comte is known not only as the founder of sociology, positivism, and history of science, he is also responsible for founding of a new religion: Religion of Humanity. Some scholars have argued that the Religion of Humanity was but a biographical accident resulting from Comte’s platonic love for Clotilde de Vaux. Against these assertions, this article hopes to show that it is misleading to reduce the emergence of a new movement to a single cause. The Religion of Humanity, therefore, is closely related to history, culture, and socio-political background of Europe in general but of French society in particular.

Browse

Browsing by Language "en"