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Öğe RCE Teacher in the Teaching of Challenging Subjects: An Example of the Subject of Death(Sirnak Univ, 2022) Şimşek, Vandettin; Tosun, CemalThe phenomenon of death is one of the issues that most individuals, children, young or adults are curious about. The subject of death sometimes has to be explained or answered by its content in the Religious Culture and Ethic courses with the questions they ask within the framework of the curiosity questions of the students. Students have challenging questions about death. In this context, this study was conducted in order to reveal the opinions of the teachers of REC courses about the reasons why the students are curious about death in the RCE courses, the reasons for presenting the subject of death in the lessons, the approaches adopted by the teachers when presenting the subject of death, the teaching methods-techniques, the problems experienced by the teachers in the teaching of the theme of death and how the death education on an appropriate pedagogical basis affects the children. This is the case study pattern in this study, which adopted a qualitative research method, and a semi-structured interview form was used as a data collection tool in this direction. Within the scope of the research, a group of samples was selected for purposes and 21 RCE teachers working in different types of schools in Ankara and Kirikkale provinces and districts participated in the research. The findings were gathered under two themes titled What Do Teachers Have Difficulty in Explaining the Subject of Death and How Do They Overcome the Difficulty of Explaining the Subject of Death. According to the RCE courses teachers who participated in the research, the subject of death is one of the natural topics of RCE courses. According to teachers, there is a natural relationship between religion and death, and this relationship is also built by the student. It is not an easy situation to present/explain the factual or conceptual relationship in question on a pedagogical basis in the RCE courses of the nature of both concepts. It is quite challenging to be able to explain the subject of death to children in and out of RCE courses. The research findings revealed that RCE teachers had difficulties in terms of not being fully flexible when presenting the subject of death, not being able to explain it in accordance with the level of the student, not being able to concretize the subject, not being able to give clear answers that children expect and want, not being able to correct the superstitious information obtained from the family or environment, not knowing how to approach children who are in the process of grief, etc. To them, RCE teachers therefore, need to have some competencies to be able to explain the subject of death to children. Some of these competencies and skills are; a) specific content knowledge: Quranic verses and hadiths related to death, b) pedagogy knowledge: teaching methods-techniques appropriate to the level of the students, c) psychology knowledge, communication and empathy skills. It has been revealed that teachers should not use death as a means of intimidation explaining the subject of death in lessons but should emphasize that Allah is very forgiving and they should adopt a soft / constructive attitude when talking on the subject. In this context, it is understood that teachers need inservice training at the point of teaching other difficult subjects, especially the subject of death, and that general knowledge, general ability, field competencies and pedagogical knowledge (special teaching methods) training should be provided in the teacher training processes.Öğe Müslüman Kültürü Açısından Yaratılış Ve Evrim Konularına Bir Bakış(2020) Çağlayan, HarunYaşamın başlangıcı ve çeşitlenmesiyle ilgili, düşünce çevrelerinde yaratılış ve evrim şeklinde temel iki yaklaşımdan bahsedilmektedir. Bunlardan ilki olan yaratılış fikri daha çok inançla, evrim fikri ise bilimle ilişkilendirilmektedir. Ancak her iki fikrin de üzerinde birleştikleri husus, yaşamın sürdürebilmesi için evrendeki canlılığı destekleyen şartlardan her birinin, olması gereken şekilde belli bir etkileşim içinde olması gerektiğidir. Yaratılış düşüncesine göre evrenin özü olan madde, şuursuz olduğundan ne kendi basit varlığının ne de başka karmaşık varlıkların kaynağı olabilir. Dolayısıyla evren, belli bir amaç ve plan doğrultusunda hareket eden bir özne tarafından tek seferde tasarlanması durumunda ancak mevcut formuna ulaşabilir. Evrim düşünesine göre ise madde, tümüyle kör tesadüflere bağlı olarak işleyen mekanik bir sürecin sonucunda mevcut formuna ulaşmıştır. Bu yaklaşımları birbirinden farklı kılan, mevcut formun hangi yöntemle meydana geldiğinde düğümlenmektedir. Varlığın kaynağı konusunda Müslüman teolojisi açısından önemli olan, tanrı ve evren arasında yaratan-yaratıcı ilişkisinin kabul edilmesidir. Yani hem yaratılış hem de evrim mümkündür; ayrıca yaratılışın başka şekillerde de olması mümkündür. Şu hâlde varlığın niçin ve kim tarafından yaratıldığı sorularını cevaplama felsefe ve dinin görevi iken; yaratılışın nasıl olduğunu tespit etmek bilimin görevidir. Bu bağlamda çalışmada genel olarak varlığın kaynağı değil, meydana gelişi hakkındaki görüşler değerlendirilmiştir. Araştırmada veri toplama alanı olarak, konuya ilişkin Müslüman kültüründeki klasik ve modern eserlerden yararlanılmış; veri analizi yöntemi olarak ise tümevarım metodu kullanılmıştır. Konu işlenirken, öncelikle yaratılış ve evrim yaklaşımlarının Müslüman ve diğer kültürlerde neye karşılık geldiklerine dair bulgulara ulaşılmış; sonrasında ise bunlar arasında mukayeseli bir analizin nasıl yapılabileceğine ilişkin bir çözüm denemesi sunulmuştur.Öğe Some Ideas On The References Of Legendary Typology Of The Holy Fāṭimain SHĪ‘Ī Thought System(2019) Gündüzöz, GüldaneHistorically F??ima the daughter of Muhammad b. ‘Abd All?h, the Prophet of Islam, by his first wife, Khad?ja b. Khuwaylid has an ontological and eschatological meaning in Sh?‘? thought. It is important to reveal the nature of this situation and to analyze the analogy with the Sacred Mary. Figure of F??ima is very different in the Sh?‘? thought system. There is a system of thinking that transcends historical data. An image of the Sacred F??ima, which has an active role in both existential and eternal dimension, is envisaged in this thought. This conception played a role in the institutionalization of the Im?m? Sh?‘? theory within the Sh?‘? tradition. F??ima’s charisma was organized in a similar way to the Saint Mary’s. This charisma has aspects of the hereafter such as intercession and mediation. This charisma also has worldly indicators of healing. Sacred F??ima and Mary are evaluated in a similar “ordeal” event. This analogy shows itself in various nomenclature, virginity, fertility, chastity, intercession, healing and fertility, becoming a celestial being, coming to the world as a divine being subjects. Finally on one hand F??ima figure is shaped as a spiritual source in a historical structure, on the other hand, as in the notion of Virgin Mary, it took an iconographic form in the Sh?‘? thought. Thus F??ima is conceived as an intercessor of wisdom, close to the mediatory concept in Christianity in the Sh?‘? thought system. Sacred F??ima was accepted as a source of healing and fertility. Especially this figure is impressed by Sacred Mary as much as she is influenced by “The Umayiyesi-Umay Ana Figure” in the Altaic area. As a result of this icon appeared in the form of “Hamsa: Hand of F??ima” in Sh?‘? public. This paper examines how the important and respected F??ima is judged to be a reference point for certain beliefs and acceptances in historical and religious perspectives. This paper also examines how F??ima has been transformed into a cult entity in Sh?‘? thought. As a result of this transformation, F??ima’s image is used as a reference in the Sh?‘? literature in formation of upper concepts such as Im?m? Sh?‘? sm, custody and intercession.Öğe Yenilmesi Mübah Görülen Hayvanlar İle İlgili Hadis Rivâyetlerinin Değerlendirilmesi(2019) Hacıoğlu, NejlaHelal ve haramların tespitinde Kur’ân ve sünnet/hadisin ilk müracaat kaynakları olduğu bilinmektedir. İslam alimleri, helalliğin belirlenmesinde, her şeyin aslen helal ve mübah olduğu ilkesini esas almışlar, bizzat Allah tarafından bildirilenler ve hakkında açık bir nas bulunanlar dışında hiçbir haram bulunmadığını Kur’ân âyetlerinden delillendirerek ortaya koymuşlardır. Buna göre Kur’ân’da yasaklığı bildirilen, leş, kan, domuz eti ve Allah’tan başkası adına kesilmiş hayvan dışındakiler helal kılınmıştır. Bu ilke esas olmakla birlikte, âyetlerde Hz. Peygamber’in tayyibâtı helal habâisi haram kılacağının belirtilmesi, hayvan etlerinin helal ve haramlığının belirlenmesinde Hz. Peygamber’in yetki sahibi olduğunu ifade ettiği gibi, Kur’ân’da helal-haramlığı belirtilmemiş olan şeylerin; güzel, hoş ve temiz olanlarının helal, pis, çirkin ve zararlı olanlarının haram kabul edilmesine imkan tanımaktadır. Yenilmesi mübah görülen azımsanmayacak sayıda hayvan, hadis rivâyetlerine konu olmuştur. Etlerinin yenilmesine cevaz verilen hayvanların tespiti bize bir liste sunmaktan öte, helalliğin kriterlerini tespit imkanı sağlayacaktır. Bu rivâyetlerin bir araya getirilerek bir bütünlük içerisinde değerlendirilmesi, Hz. Peygamber’in hayvan etlerinin helalliği konusundaki yaklaşımlarını kavrama imkanı sağlayacak ve bu konuda hangi kriterleri esas aldığını tespitte yardımcı olacaktır. Ayrıca rivâyetlerde yenilmesi mübah görülen hayvanlarla ilgili mezheplerin mübah-mekruh-haram çizgisinde vermiş oldukları farklı hükümler, bu sebeple ortaya çıkan ihtilaflar ve bu ihtilaflarda hadis rivâyetlerinin rolü, değerlendirilmesi gereken hususlar olarak karşımıza çıkmaktadır.Öğe Anadolu Derviş Sofrasında Hoca Ahmed Yesevî’nin İzleri Derviş Lokmasının Menkıbevî Referansları(2017) Gündüzöz, GüldaneFarklı bölgelerden Anadolu'ya yapılan göçlere sûfîler de iştirak etmiş ve bu coğrafyada meskûn olmayan mahaller dâhil olmak üzere tekkelerini kurmuşlardır. Bu tekkeler Anadolu'yu yurt edinmek üzere bu topraklarda seyahat eden ayende ve revendenin iaşe ve ibatesini temin etmiştir. Bu kapsamda tekke mutfağı, hayatın devamını sağlayan önemli bir maddi kültür unsurudur. Aynı zamanda tekke mutfağının, dervişlerin maneviyatının oluşmasında önemli bir yeri bulunmaktadır. Pek çok konuda Yesevî kültürünün izlerini taşıyan Anadolu tekke mutfağı, özellikle Mevlevîlik ve Bektaşîlik gibi tarikatlarda dervişlerin terbiyesi hususunda bir eğitim ocağı olarak kabul edilmiştir. Buna bağlı olarak tekke mutfağında bulunan bazı eşyanın ve yiyeceklerin sûfîlerin zihnindeki değerler sisteminin oluşmasına katkı sağladığı anlaşılmaktadır. Bu çerçevede Anadolu tekke mutfağında mukaddes kabul edilen birçok yiyeceğin ve eşyanın gerek Yesevî geleneğin düşünce sistemini, gerek bazı tekke uygulamalarını izah eden bir yönünün olduğu görülmektedir. Sofra ve sofra ile bağlantılı birçok unsur ve derviş çeyizi arasında önemli bir yeri olan Ahmed Yesevî ile ilgili halifelik nişanları, bu yapıyı destekleyen önemli hususlardandırÖğe Yaygın İki Mushaftaki Bölümlemeler ve Mahiyeti(2017) Şahin, DavutÇalışma yaygın iki mushafın bölümlemeleri hakkındadır. Bu mushaflardan biri Türkiye'de basılmakta, Diyanet İşleri Başkanlığı, Mushafları İnceleme ve Kıraat Kurulu'nun denetiminden geçmektedir. Diğeri ilmî bir heyet tarafından yayına hazırlanmış olup, Suudi Arabistan İslami İşler, Vakıflar, Davet ve İrşat Bakanlığı tarafından basılmaktadır. Her iki mushaf başta basım yerleri olmak üzere birçok ülkede yaygındır. Çalışmada söz konusu mushaflardaki bölümlemeler dayanakları ve işlevleri açısından karşılaştırmalı olarak ele alınmaktadır. Bu bağlamda önce söz konusu bölümlemelerin Hz. Peygamber'in, sahabenin söz ve uygulamaları ile ilgisi kurulmaktadır. Sonra bu mushaflardaki aynı ve farklı bölümlemeler, aynı ismi taşıyan bölümlemelerin farklılaşan yönleri incelenmektedir. Ayrıca mevcut bölümlemelerin işlevlerine değinilmektedir. Türkiye'de basılan mushafta yer alan "rükû? alameti" araştırılmaktadır. Bu bölümlemeye "alameti mevdu?" isminin verilmesi önerilmektedir. Uygulamaları Hz. Peygamber döneminde olsa da bölümlemelerdeki farklılıklar, mevcut bölümlemelerin ictihâdî olduğunu göstermektedirÖğe Muhammed İkbal Ve Mehmed Akif’in Düşüncesinde Kur’an(2017) Şahin, DavutBu makalede, Muhammed İkbal ve Mehmed ?kif'in Kur'an birikimi, Kur'an'a yaklaşımları ve ?yetleri yorumlama biçimleri incelenecektir. İlk olarak şiirlerinde kullandıkları Kur'an kelimeleri esas alınarak Kur'an birikimleri ortaya konacaktır. Kur'an'a bakışları ise bu hususta mür?c?t ettikleri Cem?leddin Efg?n? ve Muhammed Abduh'un yaklaşımları bağlamında işlenecektir. Çünkü İkbal ve ?kif'in Kur'an'a bakışlarında Efg?n? ve Abduh'un yaklaşımlarıyla örtüşen yönler bulunmaktadır. Bu iki mütefekkirin ?yetleri yorumlama biçimleri ise manzum tefsirlerden ve diğer yorumlardan örneklerle açıklanacaktır. Görebildiğimiz kadarıyla Kur'an'a v?kıf olan bu iki mütefekkir, Kur'an'ı kendilerine iniyormuşçasına okumuşlar, bu bakış açısıyla ?yetleri yorumlayarak onu yaşadıkları çağa taşımaya çalışmışlardırÖğe Mütareke Yıllarının İstanbulu'na Mutfaktan Bakmak(2016) Gündüzöz, GüldaneBu makale Birinci Dünya Savaşı ve Mütareke Dönemi İstanbulu'nun iaşe sorununu, o yıllarda kaleme alınmış bir yemek kitabı ekseninde ele almaktadır. Yirmi dört sayfadan oluşan "Etsiz Yağsız Tecrübeli Yemekler Kitabı" adlı eserin bu makalede kullanılmış olan matbu nüshası, Türkiye Diyanet Vakfı İslam Araştırmaları Merkezi Osmanlıca Risaleler Veri Tabanı'nda bulunmaktadır. Söz konusu eser et ve yağ gibi halkın o dönemde ulaşmakta zorluk çektiği pahalı malzemeler olmadan da lezzetli yemekler yapılabileceği iddiasıyla yola çıkmıştır. Tutumlu olmanın mecburiyetini satırlarında hissettiren bu kitap bu doğrultuda söz konusu malzemeye farklı alternatifler getirerek özgün ve lezzetli yemek tarifleri sunar. Bu yaklaşımın, gastronomi alanında pahalı ve zor bulunan malzemeye alternatif üretmek, daha hesaplı bir malzeme ile pahalı bir malzemeye eşdeğer bir lezzet ortaya koymak gibi ufuk açıcı bir yanı vardır.Öğe Hızır-İlyas Kabulü Bağlamında Anadolu’da Kutsal Mekân Algısının Yeniden İnşası Sorunu -Elvan Çelebi Zâviyesi Örneği(2017) Gündüzöz, GüldaneBu çalışma, özelde Elvan Çelebi zâviyesinin, genelde ise ortaçağ İslâm dünyasında devamlı surette değişen sınır bölgelerindeki kutsal alanların dönüştürülmesinde Hızır-İlyas kabulünün rolünü incelemektedir. Daha çok müsteşriklere ait farklı görüşler incelendiğinde bu zâviyenin geçmişi hakkında Hıristiyanlık etkisine bağlı olarak diyalektik bir köken iddiasını öngören üç temel teorinin geliştirilmiş olduğu görülmektedir. İlk teorinin sahibi Hasluck'un ilgisi özellikle çifte kutsallık (Doppelheiligtum) olgusu olarak bilinen ve Hıristiyan ve Müslüman kutsal mekânları arasındaki özdeşliğe dayanmaktadır. İkinci teori Wolper tarafından ortaya atılmış olup, Elvan Çelebi Zâviyesi'nin mevkiinin varsayılan Hıristiyan geçmişine atıfta bulunmak üzere yapıda spolia adı verilen devşirme antik inşaat malzemesinin kasıtlı kullanıldığı tezine dayanmaktadır. Her halükârda her iki teori St. Theodore ve St. George gibi Hıristiyan azizler ile Anadolu tasavvuf tarihinde yer bulan Hızır-İlyas kabulü arasında bir bağlantı kurma temeline dayanmaktadır. On altıncı yüzyılda Ogier Ghislain de Busbecq (ö. 1591) ve Hans Dernschwam (ö. 1568) tarafından ortaya konulan üçüncü teori ise mimari değerlendirmeleri aşarak keşişler ve dervişler arasındaki analojiyi öne çıkarmaktadır. Bu husus konuyu sadece mimarinin değil, değerler manzumesi bakımından tasavvuf tarihi ve İslâm düşüncesinin bir problemine dönüştürmektedir. Bu çerçevede makale, Elvan Çelebi Zâviyesi'nin inşasındaki muhtemel stratejinin mahiyetini ve bu hususta Menâkıbü'l-Kudsiyye fî Menâsibi'l-Ünsiyye adlı eserin fonksiyonunu sorgulamaktadır. Çalışmada Hıristiyanlık etkisi tezine aykırı olarak zâviyenin konumu ile ilgili İslâmî dinamiklerin de rol oynamış olabileceği hususu incelenmek suretiyle stratejik bir metin olarak Menâkıb'ın yapısal olarak tahliline yer verilmekte ayrıca döneme ait toplumsal şartlar incelenmektedir.Öğe XVI. Asır Osmanlısında Bir Âlimin Kaleminden Siyaset Eleştirisi: Birgivî ve “Zühru'l-Mülûk” Adlı Eserinin Tercümesi(2015) Martı, Huriye; Ürkmez, Ahmed- Birgivî Mehmed Efendi, ilim ve kültür hayatımızda müderrisliği, vaizliği, müellifliği ve mütefekkirliği ile derin izler bırakmış bir isimdir. Gerek kassam-ı askeri olarak görev yaptığı yıllarda, gerekse II. Selim’ in hocası Ataullah Efendi ile dostluğunun ilerlediği dönemde idari kadroları yakından tanıma fırsatı bu- lan bu Osmanlı âlimi, siyasete yönelik düşünce, telkin ve eleştirilerine bigâne kalınamayacak bir şahsiyettir. Zira Birgivî, ‘ iyiliği emredip kötülükten sakındır- ma’ prensibi etrafında şekillenen hayatı boyunca, her alanda olduğu gibi ida- recilik hakkında da tavizsin bir dille konuşmaktan ve yazmaktan geri durma- mıştır. Bu makale onun siyasete dair görüşlerini, siyasilere yönelik eleştiri ve tavsiyelerini, bu bağlamda da konu hakkında kaleme aldığı Zühru’ l-Mülûk isimli risalesini incelemektedir.Öğe Evaluation of Hadith Narratives Related with the Animals That Are Considered Licit to Eat(Dinbilimleri Akad Arastirma Merkezi, 2019) Hacioglu, NejlaIt is known that Qur'an and sunnah/hadith are the primary resources when determining the halal and haram. When determining if anything is halal or not, Islamic scholars accept all to be originally halal and licit, and evidencing from the verses of the Holy Qur'an they state that there is no haram except the ones directly stated by Allah and the ones a clear ruling has been given. Accordingly, consumption of all animals is permitted except the meat of dead animals, blood, swine and the meat of animals offered to other than Allah. This being the very fundamental principle, Qur'an verses stating that "... The Prophet Muhammad allows what is good (and pure), and prohibits what is bad (and impure)", authorizes The Prophet to determine which animals are halal and which are haram. This also allows what is good, nice and pure to be considered as halal, and what is bad, impure and harmful to be considered as haram, if it has not been ruled as halal or haram in the Qur'an. A good many animals have been mentioned in the hadith narratives that the consumption of their meats are permitted. Evaluating the animals whose meats are permitted for consumption would give us a criteria to assess what is halal, rather than a list of halal animals. Collecting these hadith narratives in a single resource and evaluating them as a whole would allow us to understand The Prophet's approach on assessing which animals are halal, and would help us determine the related criteria. Also different judgements-opinions in the line of mubah-maltruh-haram (licit -licit not advisable, disgusting- illicit) given by mezheps, related to the animals considered as eatable with respect to narrratives, causing controversies and the role of hadidth narratives in these controversies are subjects to evaluate.Öğe Evaluation of Hadith Narratives Related with the Animals Whose Meat is Forbidden to Eat(Cumhuriyet Univ, Fac Theology, 2018) Hacioglu, NejlaAs in every religious issue, the two main resources of Islam which are the Qur'an and the Sunnah/hadiths are the first reference sources for deciding the things that are forbidden by Islam. There is no evidence in the Qur'an that suggests specific types of animals are forbidden to eat except pork. Other than pork, only the animals which are slaughtered without the name of Allah, their blood and their carcass are forbidden to consume. Except these restricted ill-gotten meats, in the Qur'anic verses there are no other limitations referring to different animals. However, in Hadith sources there are some narratives referring to the Prophet Muhammad, implying that He named some other forbidden animals beside the ones specified in the Qur'an. Collecting the narratives and evaluating them as a whole will contribute for a better understanding of the rules and principles of prohibitions that the Prophet Muhammad imposed on this issue. Moreover, it will help to identify whether those rulings on some animals are unconditional and world-wide or cause-related and thus changeable according to the conditions. Furthermore, in this matter, although some animals' meat are not mentioned as forbidden in the Qur'an, they are banned by the Prophet Muhammad. This brings the need to highlight the importance of the capacity of the Prophet Muhammad on deciding what is permissible (halal) and forbidden (haram) in the religion. Summary: While the authority for determining what is halal (lawful) and what is haram (forbidden) belongs essentially to Allah, the Prophet Muhammad is also authorized to appoint what is halal-haram by Allah. Authority of the Prophet Muhammad related to the issue is not absolute and stems from the Qur'an. Halal and haram in the Qur'an prescribed by Allah can be included in the concepts of maruf (right) - munkar (wrong) and tayyibat (clean) - hkabais (filthy). It is understood that the Prophet Muhammad grounded his commands in the concept of hkabais. Prohibitions related to animal meats in the Qur'an are limited to four: carcass, blood, pork and animals, which are not slaughtered in the name of Allah. However, in the Hadith resources there are some narratives about the Prophet's prohibition on consuming some types of animals other than the forbidden animals specified in the verses. These narratives can be classified in three titles: 1. Animals, which are prohibited to be eaten. 2. Animals, which are prohibited because of the way they are fed and slaughtered. 3. The matter of prohibition of the animals, which are commanded or forbidden to be slaughtered by the Prophet Muhammad. At the end of the studies conducted based upon hadith resources, in particular Kutub al-Sittah (the well-known six hadith books), it has been discovered that the animals, which are mentioned as not being permissible in the narratives, they are limited to domesticated donkey and the species of "predatory animals, predatory birds", namely wolf, fox and cat. Even though the narratives about hyena imply as eatable, hyena is included in this article as it's a predatory animal. The narratives regarding the prohibition of meat of domesticated donkey were transferred by approximately twenty Companions in respect to the time of the Battle of Khyber. This prohibition is generally stated in the hadith resources as: "We were having dire hunger at the nights of Khyber. When the day for Khyber came, we encountered domesticated donkeys. We immediately slaughtered them. When we put the meat in the pot and started to boil it, crier of the Prophet Muhammad called "Knock over the pots and don't eat any of the donkey meat". Regarding the issue there are such statements of some Companions like "we were banned from eating domesticated donkey", "The Prophet banned the meat of domesticated donkey" among the narratives about the ban. In addition to a large number of narratives about the prohibition of domesticated donkey meat, there are two narratives related to permission of the Prophet for eating domesticated donkey and a narrative that Ibn 'Abbas did not accept the ban. One of the said narratives is not among the narratives in the Kutub al-Sittah while the other one is stated solely in the Sunan of Abu Dawud and thought to be acceptable by the traditionists. Even though this narrative's authenticity is accepted, it is understood that there is an implication for the permission based on a necessity. According to the narrative, Ibn. Abbas referred to 145th verse of the surah al-An'am as a proof to his view saying "What halal is what Allah allowed, what haram is what Allah forbidden and the things about which there is no judgement of Allah are mubah (permissible)". As for us, the fact that Ibn. Abbas did not accepted the prohibition implies that he did not recognize the Prophet's command related to the prohibition as an absolute prohibition. The conveyances of many Companions, which are consistent with each other, about the Prophet's prohibition on eating domesticated donkey during the Battle of Khyber, proved that the prohibition was applied. Even though there is no dispute about prohibiting domesticated donkey, it is controversial whether the prohibition is absolute, constant or provisional based on certain reasons. It is more reasonable to accept that this prohibition was provisional and it was based on certain reasons. Because there are many narratives bearing information that this prohibition was due to several reasons and this is a situation which needs to be considered. Accordingly, there are three reasons, nearly all of which are attributed to judgement of the Companions. These were the facts that domesticated donkey was used in transportation; it used to eat filth and it was slaughtered/consumed without distributing booty/paying taxes. The seeking of the Companions for any reason for this prohibition indicates that they needed to comprehend this prohibition and that the prohibition is not absolute and constant. There is no explanation neither in the resources where the narratives are included nor in the annotation about when, where, why and in which context the prohibition regarding the predatory animals was realized. It is highly possible to assume that the Prophet prohibited these animal as they eat carcass. Another interesting issue within this regard is the fact that there are narratives and views indicating permissibility of eating hyena, which is a predatory, while predatory animals are forbidden in the narratives. Statements of the Prophet related to permissibility of eating hyena, which are considered authentic by traditionists and information about the Arabs who used to eat hyena and some of the Companions who praised eating hyena indicate that urf (custom) has a primary and decisive role about permissibility of eating meats. Regarding this matter about the hyenas, the narratives pointing out some Companions like. A isha bint Abi Bakr and Ibn 'Abbas who viewed prohibition of animals other than the prohibited animals in the Qur'an as inapplicable and other issues referring to the dispute indicate that prohibition of the Prophet Muhammad for predators can not be accepted as an absolute and unquestionable prohibition. Some of the prohibitions mentioned in hadith narratives, except these animals, stem from the way of feeding and slaughtering of some animals. It is understood that consuming meat and milk of the animals that eat filth is prohibited in order to abstain from the things harming human health and mujassam (killing an animal with an arrow, etc. by fastening it as a target) is prohibited as carcass is banned and it is not permissible to torture and harm animals. Some of the prohibitions are related to the some animals, which were allowed and banned to slaughter by the Prophet. As the Prophet commanded some animals to be slaughtered and some animals not, meat of these animals was considered as forbidden. There is a dispute among the scholars, whilst there is not any statement of the Prophet about whether the animals included in this group can be eaten or not. It is seen that the Prophet ordered to slaughter some of the animals and prohibited to slaughter some other animals based on several reasons.Öğe The Problem of Reconstruction of the Sacred Space Perception in Anatolia in the Context of Khidr-Elijah Faith - Elvan Celebi's Zawiya -(Hitit Univ, 2017) Gunduzoz, GuldaneThis study examines the role of Khidr-Elias belief in the transformation of the holy areas of Elvan Celebi's lodge and in particular the medieval Islamic world, which is constantly changing in the border regions. When the different opinions of orientalists are examined, it is seen that three basic theories about the claim of dialectical origin are developed according to Christian influence about the history of this sepulcher. The interest of Hasluck, the proprietor of the first theory, is based mainly - known as the double holiness (Doppelheiligtum)- on the identity between the Christian and Muslim holy places. The second theory was put forward by Wolper. Wolper claims that the antique stones used in the place of Elvan Celebi lodge are intentionally used. These two theories are based on establishing a connection between Christian saints such as St. Theodore and St. George and Khidr-Ilyas belief in the history of Anatolian mysticism. The third theory was put forward by Busbecq and Dernschwam in the sixteenth century. This theory overcomes architectural considerations and highlights the analogy between monks and dervishes. This situation turns this issue into a problem not only of the architect but of Sufi history and Islamic thought. In this framework, the article examines the nature of the possible strategic construction of the Elvan Celebi lodge. Moreover, this article is questioning the function of the work named Menakibu'l-Kudsiyye fi Menasibi'l-Unsiyye. Contrary to the Christian influence thesis it has been examined that Islamic dynamics related to the position of the shrine in the study may also play a role. The article was structurally analyzed as a text by Menakib.Öğe Partitions in the Two Widespread copies of the Qur'an and Their Nature(Cumhuriyet Univ, Fac Theology, 2017) Sahin, DavutThe study is mainly about the partitions of the two widespread copies of the Qur'an known as mu..afs. One of these partitions is published in Turkey under the supervision of the Presidency of Religious Affairs, and the Board of Inspection and Recitation of the Qur'an. The second one is published by an Islamic delegation and by the Ministry of Islamic Affairs, Foundations, Invitation and Guidance of Saudi Arabia. Both the mu..afs are widely used in many countries, especially in terms of the places where they are printed. In the study, the partitions in the mu..afs are discussed in a comparative manner in terms of their bases and their functions. In this context, first of all, the mentioned partitions are linked together with the words and practices of The Prophet and his companions. Then the same and different partitions in these mu..afs and, different aspects of the same partitions are examined. The functions of existing departments are also mentioned. The "symbol of bowing (Ruku.)" on this mu..af published in Turkey is examined. It is recommended that this section should be named as "the symbol of mawdu.." Even the practices belong to the period of the Prophet, the differences in the partitions show that the existing divisions are based on opinions or judicial judgments (ijtihadi).Öğe Traces of Khwaja Ahmad al-Yasawi in the Anatolian Lodge Cuisine Legendary Sources of Dervish Lodge(Cumhuriyet Univ, Fac Theology, 2017) Gunduzoz, GuldaneSufis have participated in migrations to Anatolia from different regions. They have established their lodges including places that are not suitable for residence. These buildings have provided food and safe beds for those traveling to this area. For this reason, the lodge cuisine is an important material culture that provides life for the people. At the same time, the lodge cuisine has an important place in the formation spirituality of the dervishes. In many subjects, Anatolian lodge cuisine carries the traces of Yasawi culture. Especially in the sects like Mawlawiyya and Bektashiyya, the kitchen is like an education quarry about the dressage of the dervishes. Accordingly, it is seen that some of the dishes and foods in the lodge work, it is seen that these foods and goods have a connection to explain the structure of the Yasawi tradition. An important aspect that supports this idea is the fact that some dervish dowries which found in some legends have some items associated with the tableware.Öğe The Epistemology in the Sciences of Hadith and Kalam From the Perspective of Socio-Cultural Context(Karabuk Univ, 2016) Caglayan, HarunThe reason is an important source of information in the science of Kalam while the report (khabar) is an important source in the science of Hadith. The nature of these sciences is the main reason of this dichotomy. While Kalam defends and promotes Islamic doctrine, Hadith interests locating the deeds of the prophet (sunnah). Therefore, the sciences of Kalam and Hadith had been perceived as alternative or opponent disciplines to each other through the Muslim history. This study examines determining factors of epistemological approach of Kalam and Hadith by considering socio-cultural dynamics and educational policies of Muslim societies. The article consists of three chapters. The first chapter deals with the Islamic education and institutes. The second chapter handles educational issues related with the sciences of hadith and kalam. The last chapter examines the topic of "khabar (report)" in the sciences of Hadith and Kalam with an epistemological point of view.Öğe A Review of el-Muddaththir 11-26 in the Framework of the Social Psychology Theories(Cumhuriyet Univ, Fac Theology, 2016) Erten, MevlutThe surah of el-Muddaththir is one of the first surahs of the Qur'an according to the chronological order of the revelation. In this surah, between the verses 11-26, the story of the harsh opposition by polytheists of Mecca is told through the story of Walid ibn alMughirah. In this study, we tried to examine these verses in the framework of the social psychological models named "social identity theory", "realistic conflict theory" and "stereotype psychology", which are subgroups of the discipline of social psychology. This study includes the interdisciplinary collaboration between theology and social scienceÖğe The Ottoman Dervish Lodge Cuisine and Majmu'a al-fawa'id(Cumhuriyet Univ, Fac Theology, 2016) Gündüzöz, GüldaneThe dervish lodge cuisine in the Ottoman lodge structuring has a central importance. The lodge cuisine helped Anatolia turn into a homeland. Travelers took shelter in the lodges in Anatolia. So, these buildings were a safe haven for those who travel. Lodge's kitchens were always open. These kitchens offered a delightful "Sheikh Baba's Soup" anytime and these kitchens gave peace and serenity to Anatolia. This article analyzes the Ottoman lodge food culture in the context of a manuscript which belongs to an imaret. This manuscript called Majmu'a al-faw'id was written inÖğe A Word in the Qur'an with a General Meaning: Blessing(Cumhuriyet Univ, Fac Theology, 2016) Şahin, DavutIn this study, the term of 'blessing', which is a basic Qur'anic concept, is analyzed. In this regard, the study focuses on the definition of 'blessing', its different meanings in the various contexts, synonyms and antonyms and its leading individuals to the dimensions of faith, worship and morality. These subject matters are studied by taking into consideration of the meanings of 'blessing' in the Qur'an and commentators' explanations about the word. The expression of the 'blessing' in the Qur'an indicates that the word has an extensive and constructive meaning. The fact that having an extensive meaning demonstrates that the points the word encompasses can be determined to some extent. It is exemplified in the Qur'an what can be regarded as 'blessing'. Furthermore, the commentators determine various meanings to the word by considering the contexts in which the word is used. It is understood that the aim of using the word in the Qur'an is to lead the individuals to the dimensions of the faith, worship and morality. It is possible for people to be grateful to God by making this aim more visible in their lives.Öğe Güldane Gündüzöz, Tasavvufta Tâc Sembolizmi, Büyüyenay Yayınları, İstanbul, 2017.(2020) Dağlar, Hatice…
