The companions are people who witnessed to sending of revelation and knew its language naturally. Thereby they acquired a privileged position in understanding of the verses correctly. Although they understood general purposes of the verses or basic orders and prohibitions of the religion, their difference (i?tilaf) about what is meant in some verses/terms (laf?) is reported in some sources. Differences of the companions on the tafsir prompted some scholars to scrutinize nature of the difference. As a result, differences are separated into two parts as difference of variation/difference in appearance (i?tilaf tanawwu?/?ahiri) and difference of contradiction/real difference (i?tilaf ta?add/?aqiqi). The differences and concepts are investigated based on polysemy of terms or contradicting meanings with one another. This case brings about an uncertainty in ascertaining whether a difference is contradictory/real or variation/in appearance. Thereby, it differs whether difference of contradictory/real difference is in tafsir of the companions or not in terms of scholars. We think that the differences shouldn’t be investigated based on polysemy or contradicting meanings with one another, rather, they should be analyzed based on criterions like intent of Allah, perception of audience, unity in time and place, consistency of applications in practice. If it is regarded so, the real differences are seen in tafsir of the companions. Although they had witnessed to sending of revelation, some reasons caused them to differ in tafsir of the verses.

The Sunan of Abu Dawood is a hadith book written in the third century known as the golden age of the hadith books and it contains jurisprudence hadiths which faqihs used as evidence and it has been accepted as the third book of Kutub al-Sittah by many scholars. In his letter that he wrote to the Meccans, Abu Dawood made explanations about the authenticity of the hadiths that he wrote in the Sunan. After he expressed in this letter that he wrote the most authentic hadiths that he knew in every subject of Sunan, he expressed that he pointed out very weak hadiths that he wrote in the Sunan and he expressed that the hadiths that he didn’t talk about them, that is, he didn’t make any statement about them -that are constituting most of four thousand eight hundred hadiths in the Sunan- are suitable. From his statements and real situtation of the Sunan, the hadith scholars who wrote books in the field of hadith methodology and the other fields -from Khattabi vho the first commentator of the Sunan to the present day- put forward different opinions about the authenticity of hadiths that Abu Dawud didn’t talk about them, that is, about whether all of them are authentic-hasan or not, in other word whether there were weak and highest weak hadiths in their or not. In this article, to contribute to benefit correctly from hadiths that were not talked about them in the Sunan, we will try to mention the opinions that had been put forward in this issue and to express the opinion seeming the most accurate of them.

Almost all of the recently written tafsirs include both the reporting (riwayah) and wisdom (dirayah) scholarships. In these circumstances, even if the authors for testament have a different position among the authors for hadith, they have to know the hadith scholarship. One of these interpretations is “Râmûzu’t-Tahrir ve’t-Tefsir” by Erzurumlu Lütfullah Efendi. Lütfullah Efendi built his work on the interpretation by Beyzâvî and some other ones, and his work includes many reports. However, Lütfullah Efendi, who did not think it is necessary to use Beyzâvî’s method and who did not think it is enough to use only his rumors, used a diversified method in this report presentation. In this paper, we have studied on his personality as a hadith scholar, his travels to find the hadiths and his works in this field to find out his hadith understanding and his role in this field. Then, we have tried to show his utilization method for hadiths and the presentation for hadiths in his interpretations based on the ability about hadith in his largest work, which is his tafsir book.

Humans have two distinct biological genders, male or female. In the society, according to these gender roles such as parents, husband and wife, daughter and son are undertaken. However, by putting forward various reasons, some reject the inherent biologically possessed gender and the role required by this gender, or become similar to the other gender, and aspire to the other gender. This trend leads to many problems and questions. People with such tendencies are called transsexual and transvestite. The subject of this work is the transsexual and transvestite judgment of Islamic law. In the study, because they are used in conjunction with these concepts, brief information about homosexual and hermaphrodite will also be given. At the end of the study, it was determined that the concepts of transsexual and transvestite were not mentioned in the classical Fiqh sources, but that the concepts of mukhanneth and mutarajjilah coincided with these concept in classical Fiqh books and that these people should be subject to provisions in line with their inherent gender. It was observed in classical fiqh books that khuntha has been mentioned in almost every subject and homosexual in the tazir and hadd topics, mukhanneth in the ta’zir, kazf, looking at women, ihtilat and imamate very briefly and that no provision was mentioned about mutarajjilah.

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The Caliphate/Imamate was one of the most important issues among the Muslims following the death of the Prophet. This issue, especially with Shia, has been moved from the political area to the theological area. As a matter of fact, the Sunni theologians probably with the influence of Shiite scholars, included the Imama/Khilafa issue in their kalami issued and gave place to it in their works.

?ahiri school is a school which has important traces in the history of Islamic law. Considering the literal meaning of the Qur’anic and prophetic texts and not to use jurisprudential analogy (qiyas) and istihsan etc. That are methods based on re’y to constitute judgment are typical feature of ?ahirites. One of the two important imams of the sect is the figure of the founder of the sect, Dawud al-Zahiri, and the other one is Ibn Hazm, the systemizer of the denomination, which takes the bigger fame of the denomination. In this study, the disputes in the fiqh of worships issues between Dawud al-?ahiri and Ibn Hazm are mentioned. In this manner, eighteen issues were identified in relation to the information available in the available sources. It is possible to collect the main reasons of these Disagreements in two headings: narrations and reasons arising from the interpretation.

The Sahaba, the primary correspondent of the Qur’an and the Sunnah, have a steady position in terms of pointing out to people who learn, interpret and live the religious principles in the most accurate way, and are accepted as a source in the understanding and knowledge of Qur’an and Sunnah. Also, the continuity and durability of the religious principles have been possible with the efforts of the Sahaba, and they have provided the divine truths to be preserved and delivered to the next generations. However, some debates among the Sahaba have provided the basis for the emergence of different faithful interpretations in later periods and perception and understanding of the Sahaba have directly been determining in the formation of the principles which were adopted by various approaches of beliefs to distinguish and differentiate themselves from other groups. The groups with different belief approaches have shaped fiqh, tafsir and hadith content around the Sahaba thought.

Western modernity, which considers revelation is in contradiction with reason, science with religion, selfness with the creator and the world with the afterworld, shortly after showing its most powerful influence in its homeland Europe, revealed its world view in Africa and Asia, namely its neighboring lands in the 18th century. Napoleon’s invasion of Egypt has undoubtedly sparked this influence in the Arab world. The Arab world, particularly Egyptian people, has been introduced to Western lifestyle through press and publication and has been negatively affected against its own tradition. Menfalûtî, who sees this negative effect in his own society, has produced literary works with preaching and directing sense of responsibility to his people. However, it is stated that in his works, he often uses a pessimistic style. It is seen that the characters he selected in his stories gave a melancholic atmosphere to the works because of the bitter disasters they experienced. This article will focus on one of the reasons why the author adopts this pessimistic style.

There are various ways in which people share their happiness and sadness in social life. One way of sharing happiness is greetings. It is widespread in many cultures to offer, orally or written, greetings to people who have had a success or who are in a state of joy. In the case of happiness, greetings have always been widespread in the Arabic culture. Greetings are made especially after conquests, appointments, marriages, births and pilgrimage and these greetings are widely observed in literary books due to their literary value. This study aims to analyse different greeting messages in the works of classical Arabic literature. All the messages are classified according to their subjects and these greeting messages in Arabic literature are outlined by providing one or two examples selected according to their subjects.

This work

Although it is stated that the history of religions started to be formed as a discipline in the 19th century, when Max Müller lived, it is stated by religious scholars that researching other religious traditions is dates back to earlier times. In this respect, it is stated that Herodotus, who is described as the father of history because of his work titled History, can be considered as the father of the history of religions because he has a comparative study of the religions of foreigners and includes religious phenomena in research on the societies he studied. Therefore, in this study, within the framework of the approach which bases the research on beliefs of others on Herodotus in the literature of History of Religions, answers are sought for the questions such as what the basic features are that made Herodotus gain this position, whether it is possible to accept Herodotus as a historian of religions and whether it is possible to accept his work as a work history of religions. Therefore, to find answers to these and similar questions by putting forth the parameters of Herodotus’s method, the importance and value of the way he dealt with the religious phenomena, which he used as a research subject, are examined in terms of the History of Religions.

Publishing sector has gained a new appearance depending on developing techniques and technological opportunities. The number and the genre of books have been increasing. Distribution, advertisement and design significantly affect a book to be demanded at least as much as its content. However, design of a book isn’t independent from its content. It is encountered that the novels about Mewlana, discussed in this article, has the same design lines with the popular novels. These lines whose function is to operate the communication among the author, the work and the reader have symbolic meanings. As these works have a religious appearance as content, there are numerous abstract expressions in them. Especially it can be uttered that Mewlana’s pluralist meaning especially in our society lead authors intentionally or not to a meaning pool. Particularly the structure of Sufism built by symbolic patterns affects these kinds of books symbolically and structurally. The cover of the books that are designed as trailers of them which display a prismatic appearance. It is focused on how rules of a book design are associated with popular culture dynamics in order to clarify the result. Accordingly, the answers of some questions such as how the design of a book determine the content and to what extend spirituality turns into popularity have been investigated. To find these answers, literature search and Foucauldian discourse analysis methods have been applied.

Political Theology

Shah Waliullah Dehlawi (d. 1176/1762), a scholar from India, has a multitude of works that cannot be determined in many areas. One of them is a work “al-Fawz al-Kabir Fi Usul al-Tafsir”, which was written in the field of usul al-tafsir, the original language of which is Persian. In a part of the mentioned work he reviews mansukh verses which are limited to twenty-one in Suyuti’s (d. 911/1505) al-Itqan and reduces them to five. One of the verses referred to in this chapter is the 184th verse, which is accepted to have been abrogated by the 185th verse of the surah al-Baqara. In the Tafsir literature, it is stated that verse 184th was before and that Muslims were given the right to choose between fasting or feeding a needy person for each fasting day. This judgement (hukm) was later abolished by the 185th verse of the same surah and fasting was ordained (fard). Dehlawi thinks that this verse was not mansukh because according to him, this verse refers to the sadaqa al-fitr. This article contains an analysis of the aforementioned issue. As far as we can see, there is no one else who has such an unusual opinion and an approach. It is very interesting that the author’s making this interpretation by ignoring all the narratives (riwayahs) of sahaba (friends of prophet Muhammad [pbuh]) and the opinions of the Islamic scholars. It cannot be said that this is based on a sound interpretation methodology in terms of scientific criteria. Within this framework, it can be thought that the effort to reduce the abrogated verses as much as possible leads to such an approach. Also, it should not be overlooked that in this approach, his Sufi orientation and the tradition of ishari/mystical tafsir may have been effective, even if indirectly.

Since the concepts that do not exist in the mind cannot be named, it is essentially necessary to find the meaning during the coining. In this context, Qur’a¯n describes itself as an obvious Arabic word, and it alludes to the fact that all the words in Qur’a¯n are known to the first interlocutors. However, some of the words used in Qur’a¯n, were accepted by the first interlocutors as the words coined to that of terms they did not even know. The questions in the form of ??? ????? ??(You do not know that…) in thirteen verses and the answers given to these questions in the following verses constitute the most vivid examples of relationship between signifier and signified and also between word and its meaning. It is a crucial issue to study on the meanings that do not exist in the human mind and cognitive experience through language. This issue at the final glance is related to the way of expressions in Qur’a¯n and to the verses whose verity is only known by Allah. In this study, the questions in the form of ??? ????? ?? and the answers have been analyzed and also the possibility of figure out the real meaning by the first interlocutors through these questions and answers has been determined. In this study, the fact that essence of these names belonging to metaphysics areas cannot be understood has been associated with the mutašabih verses and consequently categorical determinations have been included.

This article aims to evaluate the criticism on Christians’ god understanding of Elmalili Hamdi Yazir, who has a perspective for kalam and philosophy. Elmalili Muhammed Hamdi Yazir (d. 1942), who is known for his tafsir works, has also a significant approach on kalam. In his tafsir, Hak dini Kur’an dili, Elmalili elaborates several issues of kalam. Elmalili, in his exegesis concerning ahl al-kitab, posits and commentates extensively on Christianity. His evaluations regarding their theological understanding demonstrates particularly his proficiency in kalam and philosophy.

In accordance

There are longstanding

Philosophy, theology and ta?awwuf are three main disciplines of Islamic thought. Among them, while philosophy and theology give the human intellect priority, according to ta?awwuf, unveiling/intuition is epistemologically more valuable. This book points out some disagreements seen among these disciplines. Especially, we see the negative attitudes of ta?awwuf against the human intellect with references to remarkable Sufis. Therefore, the book that we review is a beneficial source for those who are interested in comparative readings on the epistemologies of theology and ta?awwuf.

Naskh is one

In order

There are many narratives mentioned in Islamic historical sources concerning the happenings among the Sahabah (Companions of the Prophet PBUH). However, experts of this field are well aware of the fact that those narratives are not altogether authentic. Therefore, for such historical narratives it is necessary to be analyzed, reviewed and criticized. Because, our thoughts and opinions about the Sahabah will determine our understanding of Islamic sources, concepts and institutions, -primarily understanding the Quran-, and also will directly affect our perception of the religion. Therefore, what is incumbent on the researchers is to determine the authenticity of the narratives regarding the Sahabah and to make true evaluations in the light of those authentic narratives. This study aims at critically examining and evaluating the text and chain of narrators of the narratives collected by the early Islamic era historian Baladhuri regarding some traditions about Ammar b. Yasir (one of the prominent figures of the Sahabah) and especially the attitude exhibited by the Caliph Uthman towards him. In this regard, readers are being warned that some of the narratives stating that the Caliph Uthman beat Ammar or wanted to exile him from Madinah, have missing chains of narrators and some are unauthentic in terms of chain of narrators and were more narrated by Shiite sources. The mentioned narrations are in conflict with each other also in terms of content and they are disputable, and they can be criticized; thus, comments made on those defective narratives do not depend on sound evidence, but rather rely on some incorrect assertions. Our purpose is to facilitate making more precise and realistic evaluations on the attitudes of the Sahabah towards each other, and to lead to a healthier analysis of cause and effect relations concerning the problems encountered in that Islamic society.

In the last half century

This study is inspired by the observation of the changing panorama of Islamist popular culture from romantic Islam to Islamic romanticism in Turkey and its aim is to make a panoramic sociology of this change by a qualitative comparative case analysis method.