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HALİL, HÜSEYİN

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HALİL

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HÜSEYİN

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2016 - 20202
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    Publication
    Controversial and paradoxical theological approaches to the issue of 'descent of the qur'an'
    (Aosis, 2020-04-16) Halil, Hüseyin; HALİL, HÜSEYİN; İlahiyat Fakültesi; 0000-0002-4814-3508; AAG-8824-2021
    In Islam, there is a belief that Allah has a 'throne' [al-'Arsh, the highest level of the heavens] in the sky and that Allah sent the Qur'an directly from that throne or through an angel. According to this belief, the Qur'an descended from the seventh level of the heavens to the first level and then completed its descent to the earth in pieces over 23 years. Accordingly, the Qur'an descended from a certain place with determined borders, namely from the throne [al-'Arsh] of Allah. However, theological books [the literature and sources of 'ilm al-Kalan] contend that Allah is free from space and time and that a specific space cannot be attributed to Allah. The verses of the Qur'an even suggest that Allah is not only above in the heavens but everywhere. Therefore, the main question of our article is why Allah wanted to send the Qur'an specifically from the heavens if Allah is free from space. We show that the descent of the Qur'an from the heavens to the earth is not realistic but is a symbolic and metaphorical narrative.
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    The testimony of women in the Qur'an
    (Brill, 2016-01-01) Halil, Hüseyin; HALİL, HÜSEYİN; İlahiyat Fakültesi; 0000-0002-4814-3508; AAG-8824-2021
    In recent years, as debates over Islamic legal interpretations have moved to the forefront, especially in places where the expanded application of Islamic law is on the agenda, the issue of women's testimony has received particular attention. Most jurists arrived at the opinion that women were less trustworthy and less appropriate as legal witnesses than their male counterparts, and so have distinguished between male and female testimony in terms of sex. In this paper twill examine the relationship between 'gender' and 'testimony' with regard to this sex-based distinction, and as such I will explain why women are no less discerning than men as witnesses in some cases. My purpose is not, and cannot be, to engage in an original interpretation of the law or to sit in judgement on how others have understood the rules of their religion. Rather, I approach the topic of testimony, women, and gender as a student of the history of Islamic law. I argue that the Qur'an deals with women in an egalitarian and nondiscriminatory fashion in terms of testimony and legal affairs, through reference to certain verses, such as al-Nur (Q 24:6) and al-Nisa' (Q 4:15). While Zahirisim, including Ibn Hazm, and Izzet Derveze follow this egalitarian approach, the four legal schools of the Hanafi, Shafi'i, Maliki, and Hanbali do not, and instead claim that women's testimony cannot be accepted in some circumstances, such as cases of hadd, qadhf (slander), and qisas (retaliation).