Tugrul Kurt was born in Recklinghausen, Germany to a family with Turkish roots. After his Abitur, he was accepted to the special program of the Diyanet Turkey “International Islamic Theology” program in the University Marmara in Istanbul. He graduated with a Bachelor of Arts and started in the same year (2014) a masters in History of Religion at the same university. Simultaneously he worked as a research assistant with the 29 Mayis University in Istanbul. He released his novel “Ilias” in 2014. Meanwhile, he released several online publications in German about Islam and its relationship to Christianity and Judaism. His Master`s thesis “The Theosebes in Late Antiquity: History and Beliefs” headed him to further studies about religious phenomena in Late Antiquity: In 2017 he was accepted to the doctoral program at the Goethe University in Frankfurt. He is working on the topic of “The Christian sources of the Israiliyyat and the Importance of Syriac Christianity in early Islamic development”. In 2017 he became a research associate at the University of Marmara in Istanbul. In addition to his two native languages German and Turkish, Tugrul speaks and reads in English, French, Spanish, and Arabic. He also learned Hebrew, Latin and Syro-aramaic during his studies. During his Master's program, he participated in several archaeological excavations in Turkey. Besides his interest in history and archaeology, he also holds Seminars not only about religious sciences in general, but also about mysticism, new age religions, ancient Mesopotamian culture and belief, and primitive religions. Since 2018 he is a colleague of the graduate programm "Theology as an Academic Discipline" and research associate at Frankfurt Goethe University Protestant Theology".
Serdar Kurnaz (Gast Editor), Koranexegese in Geschichte und Gegenwart, Frankfurt/Gießen, Frankfurter Zeitschrift für islamisch-theologische Studien, Bd.3, 2021, S. 83-122., 2022
Ebu Cafer et-Taberî (ö. 310/923) tefsirinde İslam öncesi Arap Yarımadasında yer alan birtakım hen... more Ebu Cafer et-Taberî (ö. 310/923) tefsirinde İslam öncesi Arap Yarımadasında yer alan birtakım henoteistik Arap inanç grupları ve ritüellerin, Zerdüştler, Yahudiler ve Hıristiyanlar ile ilgili çeşitli rivayetlere yer vermektedir. Elinizdeki bu çalışmada Taberî’nin tefsirindeki Kur’ân’da Hıristiyanlarla ilgili yer alan ayetler bağlamında zikrettiği rivayetler incelenecektir. Erken dönem tefsir geleneğinin Hıristiyanlarla ilgili tasavvurları hakkında bilgi sahibi olmak için Taberî’nin yer verdiği bilgiler büyük öneme sahiptir. Bu rivayetler incelendiğinde ana ekseninin Süryânî-Hıristiyanlarının oluşturduğunu söyleyebiliriz. Elinizdeki bu çalışmada Taberî’nin Süryanî-Hıristiyanları ile ilgili yer verdiği rivayetler ele alınacaktır. Dinler Tarihi perspektifinden bakıldığında oldukça zengin bir rivayet birikimine yer verdiğinden dolayı Taberî’nin sadece Kur’ân ve tefsir çalışmaları açısından değil, Dinler Tarihi veya dinlerin kendi tarihleri açısından öneminin büyük olduğunu söyleyebiliriz.
Din ve Bilim Açısından Yaratılış, İstanbul: Marmara Universitesi İlâhiyat Fakültesi Vakfı Yayınları, S. 51-78, 2022
İnsanın yaratılışı, evrendeki konumu ve görevleri konusu, ontolojik ve antropolojik sorulara ceva... more İnsanın yaratılışı, evrendeki konumu ve görevleri konusu, ontolojik ve antropolojik sorulara cevap arayışı insanlık tarihi kadar eski bir serüvendir. İlkel toplumlar ve dinlerden, semavî dinlere kadar, birçok dinî inanış ve kut- sal yazılarda bu sorulara cevap mahiyetinde anlatımlara rastlamak mümkün- dür. Kozmolojik ve kozmogonik yaratılış destanlarında ilk insan prototipi- nin hikayesi önemli bir yere sahiptir. Bu anlatımlar vasıtasıyla hem insanın tanrıya veya tanrılara karşı görevleri ve yapması gereken ritüellerle ilgili teo- lojik mesajlar, hem de toplumun temel dinamiklerini oluşturan ve bir bakı- ma da her bir kutsal yazının oluştuğu süreçte toplumsal hafıza ve sosyal do- kuyu yansıtan rol modelleri ve siyasî içerikli mesajlar aktarılmıştır. Zira kut- sal metinler her ne kadar metafizik ve transandantal bir mesaj iddiası taşısa da yeryüzünde yaşayan insanları muhatap aldığı için beşerî bir yöne sahiptir ve insanın sosyal yaşamına etkisini sürdürmektedir. Bu bağlamda Yahudi ve Hristiyanlıkta ilk insanın, Âdem’in yaratılışı, şeytanın isyanı, Âdem’den eşi Havva’nın yaratılması ve ilk günahı işlemesinin anlatılması dikkate değer- dir. Zira bu anlatım, toplumda kadının rolü ile ilgili mesajları verdiği gibi, kötülük problemi, insanın mükellefiyeti, masumiyeti ve tanrı önünde görev- leri hakkında da bilgiler sunmaktadır. Bu açıdan Kur’ân’da yer alan bilgilerle İslam geleneğinde tefsir ve rivayet kültürüne yansıyan İsrâiliyat’ta yer alan bilgiler arasında büyük farkların var olduğunu, geleneğe yerleşmiş olan bazı algıların Kur’ân’ın metodolojisine ters düştüğünü söyleyebiliriz. Dinler Tarihi eserlerinde yaratılışla ilgili iki temel kavram karşımıza çıkmaktadır. Grekçe düzen anlamına gelen ve dünyanın yaratılışını ifade eden kozmos kelimesiyle, yaratılıştan sonra yaratılmışların düzenini ve du- rumunu anlatan kozmogoni kavramı yaratılış olgusunun iki temel unsuru- nu ifade etmektedir. Her ne kadar birtakım araştırmalarda bu ikisi arasında pek bir fark olmadığı iddia edilse de bize göre iki kavram arasında belirgin farklar vardır. Bu fark özellikle Kur’ân’daki anlatım incelendiğinde belirgin- leşmektedir. Zira aşağıda açıklayacağımız üzere, Kur’ân’da yaratmayla ilgili farklı kavramlar ve aşamalardan bahsedilir.
Dinlerin kökeni meselesi Dinler Tarihi bilim dalının olduğu ka- dar ilahiyat çalışmalarının da ön... more Dinlerin kökeni meselesi Dinler Tarihi bilim dalının olduğu ka- dar ilahiyat çalışmalarının da önemli bir parçasıdır. Yahudi, Hıristi- yan ve İslam ilahiyatında tek tanrılı inancın seyrini, insan zihniyetin- deki yerini ortaya koyabilmek ve tevhit inancının kökenini anlatabil- mek için bu konu önemli bir yere sahip olmuştur. Dinler Tarihi çalış- malarında ilk insan toplulukların hangi inanca yöneldikleri, semâvî dinlerin aksine, antropolojik ve arkeolojik veriler bağlamında dinle- rin oluşumu açısından önemli olmuştur. Bu minvalde bir çok dinler tarihi eseri konuyla ilgili teoriler üretmiştir, tarih felsefesi de dinlerin kökeniyle ilgili teorilere yer vermiştir. Çoğu zaman Dinler Tarihi ve modern antropolojik ve arkeolojik çalışmalarda ortaya sürülen tezler ile semâvî dinlerin teolojik argümanları birbirine tamamıyla zıt gö- rüşler olarak ele alınmıştır. Semâvî dinlerin teolojik argümanlarında ise dinlerin kökeni psikolojik, antropolojik veya sosyolojik çerçe- vede değil, tanrının insanlara bahşetmiş olduğu inanma duygusu ve ilâhî vahye dayalı yönlendirme argümanları öne sürülmüştür. Bizim bu çalışmamızdaki hedefimiz birbiriyle zıt görünen bu görüşleri eleş- tirel biçimde ele alarak bir araya getirmek olacaktır. Zira kanaatimiz- ce ortaya sürülen tezler aslında hakikatin birer parçalarını ifade eder- ler ve kendi içerisindeki bağlama göre değerlendirilmeleri gerekir.
FRANKFURTER ZEITSCHRIFT FÜR ISLAMISCH-THEOLOGISCHE STUDIEN Berlin: EB Verlag, 2020
Der Begriff isrāʾīliyyāt als Terminus technicus bezeichnet im Allgemeinen die überlieferten Infor... more Der Begriff isrāʾīliyyāt als Terminus technicus bezeichnet im Allgemeinen die überlieferten Informationen, die vor allem in der Koranexegese (tafsīr), den Hadithkompendien und Geschichtswerken vorzufinden sind und sich auf überwiegend jüdische und christliche Quellen stützen. Sie spielen eine wichtige Rolle in der Koranforschung, da sie zum besseren Verständnis der koranischen Narrative beizutragen. Jedoch herrscht kein Konsens bezüglich der genauen Definition und Vorstellung über die Art und Weise, wie mit solchen Überlieferungen im Rahmen der Koranexegese umgegangen wer- den soll. Somit stellt sich also die Frage nach der Akzeptanz und Autorität der isrāʾīliyyāt-Überlieferungen für die Auslegung der Offenbarung. Dieser Beitrag beschäftigt sich mit einigen ausgewählten Beispielen der Exegese- tradition, um die Verwendung und Funktion der isrāʾīliyyāt in Bezug auf den Koran kurz darzustellen.
Legal maxims (qawā ʿ id) have been, especially after the contributions of Joseph Schacht to the u... more Legal maxims (qawā ʿ id) have been, especially after the contributions of Joseph Schacht to the understanding of the beginnings of Islamic Law, a popular area of research in Islamic studies. Certain scholars attempted to see Islamic legal maxims which resemble maxims of late Roman law, as indicators of the Roman origins of Islamic Law. Unfortunately there are very few comparative studies on similar maxims in both law systems, which aim to reveal the common features alongside differences to prove this assertion. This research tries to shed some light into this discussion, not only with a mere analysis of two of the most resembling maxims in both law systems, but also by comparing the terminology of al qawā ʿ id and al qiy ā s and the Roman terminus for legal maxims, named regula. Furthermore, this detailed approach aims to reveal the peculiarities of the two law systems by pointing out to their specific characters and different approaches.
Demirci, Kürşad - Tuğrul Kurt
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, ... more Demirci, Kürşad - Tuğrul Kurt Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Demirci, Kürşad - Tuğrul Kurt
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, ... more Demirci, Kürşad - Tuğrul Kurt Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Bu çalışmada Antik Çağ’da Yahudiliğin kimliklerini muhafaza etme ve Roma toplumunda tutunabilmesi... more Bu çalışmada Antik Çağ’da Yahudiliğin kimliklerini muhafaza etme ve Roma toplumunda tutunabilmesi, Geç Antik Çağ’da hem Gentile-Hıristiyanlığının yayılmasında hem de İslam’ın zuhurunda önemli rol oynayan ve monoteist (tek tanrılı inancın) Arap Yarımadasındaki temsilcileri olarak bilinen Haniflerin kısa tarihi, temel inanışları ve mahiyeti hakkında bilgi verilmesi amaçlanmaktadır.
Legal maxims (qawāid) have been, especially after the contributions of Joseph Schacht to the unde... more Legal maxims (qawāid) have been, especially after the contributions of Joseph Schacht to the understanding of the beginnings of Islamic Law, a popular area of research in Islamic studies. Certain scholars attempted to see Islamic legal maxims which resemble maxims of late Roman law, as indicators of the Roman origins of Islamic Law. Unfortunately there are very few comparative studies on similar maxims in both law systems, which aim to reveal the common features alongside differences to prove this assertion. This research tries to shed some light into this discussion, not only with a mere analysis of two of the most resembling maxims in both law systems, but also by comparing the terminology of al qawāid and al qiyās and the Roman terminus for legal maxims, named regula. Furthermore, this detailed approach aims to reveal the peculiarities of the two law systems by pointing out to their specific characters and different approaches.
The Hanifs (Theosebes/God- fearers) as a Common Link between Judaism, Christianity, and Islam in ... more The Hanifs (Theosebes/God- fearers) as a Common Link between Judaism, Christianity, and Islam in its Historical and Quranic Context-
The Theosebes (God-fearers) are Jewish sympathizing pagans being held to have some beliefs and rituals of their own, emerged between the 1st B.C and the 4.th century A.D in the Mediterranean area. The Theosebes, which were bridges between the Greek culture and the diaspora Jews who benefited from them in order to save their own identity. Probably early Christianity started its mission among the Theosebes. Named as ‘phoubemenoi’ and ‘sebomenoi ton theon’ in Acts, they are especially marked as being the first addressees of Paul. The Greek term “Theosebes” means “God-Fearers” and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occurred within the Roman borders, revealed itself first in Judaism and later in Christianity. Beside this the Theosebes also have been prevalent during the birth of Islam in the Arabian Peninsula. The Syriac term ‘hanpa’, which was used to express the Theosebes, sounds the term Hanif and it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century A.D. Presumably the group has assimilated into Judaism, Christianity and Islam and disappeared.
In the Islamic context, Abraham plays a key figure as the manifestation of monotheistic belief. In this context, the Qur’an places a special emphasis on the Hanifs (“God-fearers”) as a monotheistic group. In the Islamic sources, the Prophet Muhammad is shown as the legitimate recipient of Abraham’s monotheism. Considering all of these points, it should be a special interest for Judaism, Christianity and Islam to reveal the historical background of the Hanifs to understand the monotheistic tradition and legacy.
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals o... more The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as ‘phoubemenoi’ and ‘sebomenoi ton teon’ in Acts, they are especially marked as being the first addressees of Paul. The greek term ‘’Theosebes’’ means “God-Fearers” and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term ‘hanpa’, which was used to express the Theosebes, sounds similar to the Arabic “Hanif”; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Wenn man nach Weltreisenden fragt, fällt einem unter anderem Marco Polo ein. Das hat seinen Grund... more Wenn man nach Weltreisenden fragt, fällt einem unter anderem Marco Polo ein. Das hat seinen Grund: Marco Polo ist bekannt für seine Reisen und seine Abenteuerlust, er ist der erste Europäer, der so viele Meilen zurückgelegt und fremde Kulturen, wie zum Beispiel China, bereist und Schriften darüber verfasst hat. Doch vergleicht man Marco Polo mit Ibn Battuta, so sieht man, dass dieser weitaus mehr Orte bereiste als Marco Polo.
Bu çalışmada Antik ve Geç Antikçağ’da Anadolu, Ege ve Ortadoğu’da Hıristiyanlığın yayılmasında ön... more Bu çalışmada Antik ve Geç Antikçağ’da Anadolu, Ege ve Ortadoğu’da Hıristiyanlığın yayılmasında önemli rol oynayan Theosebeslerin tarihi, temel inanışları ve mahiyeti hakkında bilgi verilmesi amaçlanmaktadır. Batı dillerinde “God-Fearers” veya Grekçe “Theosebes” olarak bilinen gruplar Türkçe’de “Tanrıdan korkanlar” olarak zikredilir. Pavlus Hıristiyanlığının Anadolu’da yayılmasında önemli fonksiyona sahip olan bu zümrenin, Hıristiyanlık öncesinde Greko-Romen ve Yahudi kaynaklarında da yer almaları, onların sadece Hıristiyanlık için değil, Roma ve Roma İmparatorluğu hudutları içerisinde yaşamış olan Yahudiler için de önemli olduklarını göstermektedir. Eski Ahit’te yirei hashem ismiyle zikredilen Theosebesler, M.Ö 3. yüzyıldan itibaren Yahudi kaynaklarında geçmektedir. Roma İmparatorluğunda yaşayan Yahudilerin misyonerlik faaliyetlerine ışık tutan ve Roma devletiyle münasebetlerinde etkin olan Theosebes’lerin, aynı zamanda sinagoglarda da ibadet ettiklerini görebilmekteyiz. Anadolu’nun muhtelif yerlerinde yapılan arkeolojik çalışmalar bize sadece ibadetler için sinagoglarda bulunmadıklarını, din ve mabet görevlerini de icra ettiklerini göstermektedir.
Serdar Kurnaz (Gast Editor), Koranexegese in Geschichte und Gegenwart, Frankfurt/Gießen, Frankfurter Zeitschrift für islamisch-theologische Studien, Bd.3, 2021, S. 83-122., 2022
Ebu Cafer et-Taberî (ö. 310/923) tefsirinde İslam öncesi Arap Yarımadasında yer alan birtakım hen... more Ebu Cafer et-Taberî (ö. 310/923) tefsirinde İslam öncesi Arap Yarımadasında yer alan birtakım henoteistik Arap inanç grupları ve ritüellerin, Zerdüştler, Yahudiler ve Hıristiyanlar ile ilgili çeşitli rivayetlere yer vermektedir. Elinizdeki bu çalışmada Taberî’nin tefsirindeki Kur’ân’da Hıristiyanlarla ilgili yer alan ayetler bağlamında zikrettiği rivayetler incelenecektir. Erken dönem tefsir geleneğinin Hıristiyanlarla ilgili tasavvurları hakkında bilgi sahibi olmak için Taberî’nin yer verdiği bilgiler büyük öneme sahiptir. Bu rivayetler incelendiğinde ana ekseninin Süryânî-Hıristiyanlarının oluşturduğunu söyleyebiliriz. Elinizdeki bu çalışmada Taberî’nin Süryanî-Hıristiyanları ile ilgili yer verdiği rivayetler ele alınacaktır. Dinler Tarihi perspektifinden bakıldığında oldukça zengin bir rivayet birikimine yer verdiğinden dolayı Taberî’nin sadece Kur’ân ve tefsir çalışmaları açısından değil, Dinler Tarihi veya dinlerin kendi tarihleri açısından öneminin büyük olduğunu söyleyebiliriz.
Din ve Bilim Açısından Yaratılış, İstanbul: Marmara Universitesi İlâhiyat Fakültesi Vakfı Yayınları, S. 51-78, 2022
İnsanın yaratılışı, evrendeki konumu ve görevleri konusu, ontolojik ve antropolojik sorulara ceva... more İnsanın yaratılışı, evrendeki konumu ve görevleri konusu, ontolojik ve antropolojik sorulara cevap arayışı insanlık tarihi kadar eski bir serüvendir. İlkel toplumlar ve dinlerden, semavî dinlere kadar, birçok dinî inanış ve kut- sal yazılarda bu sorulara cevap mahiyetinde anlatımlara rastlamak mümkün- dür. Kozmolojik ve kozmogonik yaratılış destanlarında ilk insan prototipi- nin hikayesi önemli bir yere sahiptir. Bu anlatımlar vasıtasıyla hem insanın tanrıya veya tanrılara karşı görevleri ve yapması gereken ritüellerle ilgili teo- lojik mesajlar, hem de toplumun temel dinamiklerini oluşturan ve bir bakı- ma da her bir kutsal yazının oluştuğu süreçte toplumsal hafıza ve sosyal do- kuyu yansıtan rol modelleri ve siyasî içerikli mesajlar aktarılmıştır. Zira kut- sal metinler her ne kadar metafizik ve transandantal bir mesaj iddiası taşısa da yeryüzünde yaşayan insanları muhatap aldığı için beşerî bir yöne sahiptir ve insanın sosyal yaşamına etkisini sürdürmektedir. Bu bağlamda Yahudi ve Hristiyanlıkta ilk insanın, Âdem’in yaratılışı, şeytanın isyanı, Âdem’den eşi Havva’nın yaratılması ve ilk günahı işlemesinin anlatılması dikkate değer- dir. Zira bu anlatım, toplumda kadının rolü ile ilgili mesajları verdiği gibi, kötülük problemi, insanın mükellefiyeti, masumiyeti ve tanrı önünde görev- leri hakkında da bilgiler sunmaktadır. Bu açıdan Kur’ân’da yer alan bilgilerle İslam geleneğinde tefsir ve rivayet kültürüne yansıyan İsrâiliyat’ta yer alan bilgiler arasında büyük farkların var olduğunu, geleneğe yerleşmiş olan bazı algıların Kur’ân’ın metodolojisine ters düştüğünü söyleyebiliriz. Dinler Tarihi eserlerinde yaratılışla ilgili iki temel kavram karşımıza çıkmaktadır. Grekçe düzen anlamına gelen ve dünyanın yaratılışını ifade eden kozmos kelimesiyle, yaratılıştan sonra yaratılmışların düzenini ve du- rumunu anlatan kozmogoni kavramı yaratılış olgusunun iki temel unsuru- nu ifade etmektedir. Her ne kadar birtakım araştırmalarda bu ikisi arasında pek bir fark olmadığı iddia edilse de bize göre iki kavram arasında belirgin farklar vardır. Bu fark özellikle Kur’ân’daki anlatım incelendiğinde belirgin- leşmektedir. Zira aşağıda açıklayacağımız üzere, Kur’ân’da yaratmayla ilgili farklı kavramlar ve aşamalardan bahsedilir.
Dinlerin kökeni meselesi Dinler Tarihi bilim dalının olduğu ka- dar ilahiyat çalışmalarının da ön... more Dinlerin kökeni meselesi Dinler Tarihi bilim dalının olduğu ka- dar ilahiyat çalışmalarının da önemli bir parçasıdır. Yahudi, Hıristi- yan ve İslam ilahiyatında tek tanrılı inancın seyrini, insan zihniyetin- deki yerini ortaya koyabilmek ve tevhit inancının kökenini anlatabil- mek için bu konu önemli bir yere sahip olmuştur. Dinler Tarihi çalış- malarında ilk insan toplulukların hangi inanca yöneldikleri, semâvî dinlerin aksine, antropolojik ve arkeolojik veriler bağlamında dinle- rin oluşumu açısından önemli olmuştur. Bu minvalde bir çok dinler tarihi eseri konuyla ilgili teoriler üretmiştir, tarih felsefesi de dinlerin kökeniyle ilgili teorilere yer vermiştir. Çoğu zaman Dinler Tarihi ve modern antropolojik ve arkeolojik çalışmalarda ortaya sürülen tezler ile semâvî dinlerin teolojik argümanları birbirine tamamıyla zıt gö- rüşler olarak ele alınmıştır. Semâvî dinlerin teolojik argümanlarında ise dinlerin kökeni psikolojik, antropolojik veya sosyolojik çerçe- vede değil, tanrının insanlara bahşetmiş olduğu inanma duygusu ve ilâhî vahye dayalı yönlendirme argümanları öne sürülmüştür. Bizim bu çalışmamızdaki hedefimiz birbiriyle zıt görünen bu görüşleri eleş- tirel biçimde ele alarak bir araya getirmek olacaktır. Zira kanaatimiz- ce ortaya sürülen tezler aslında hakikatin birer parçalarını ifade eder- ler ve kendi içerisindeki bağlama göre değerlendirilmeleri gerekir.
FRANKFURTER ZEITSCHRIFT FÜR ISLAMISCH-THEOLOGISCHE STUDIEN Berlin: EB Verlag, 2020
Der Begriff isrāʾīliyyāt als Terminus technicus bezeichnet im Allgemeinen die überlieferten Infor... more Der Begriff isrāʾīliyyāt als Terminus technicus bezeichnet im Allgemeinen die überlieferten Informationen, die vor allem in der Koranexegese (tafsīr), den Hadithkompendien und Geschichtswerken vorzufinden sind und sich auf überwiegend jüdische und christliche Quellen stützen. Sie spielen eine wichtige Rolle in der Koranforschung, da sie zum besseren Verständnis der koranischen Narrative beizutragen. Jedoch herrscht kein Konsens bezüglich der genauen Definition und Vorstellung über die Art und Weise, wie mit solchen Überlieferungen im Rahmen der Koranexegese umgegangen wer- den soll. Somit stellt sich also die Frage nach der Akzeptanz und Autorität der isrāʾīliyyāt-Überlieferungen für die Auslegung der Offenbarung. Dieser Beitrag beschäftigt sich mit einigen ausgewählten Beispielen der Exegese- tradition, um die Verwendung und Funktion der isrāʾīliyyāt in Bezug auf den Koran kurz darzustellen.
Legal maxims (qawā ʿ id) have been, especially after the contributions of Joseph Schacht to the u... more Legal maxims (qawā ʿ id) have been, especially after the contributions of Joseph Schacht to the understanding of the beginnings of Islamic Law, a popular area of research in Islamic studies. Certain scholars attempted to see Islamic legal maxims which resemble maxims of late Roman law, as indicators of the Roman origins of Islamic Law. Unfortunately there are very few comparative studies on similar maxims in both law systems, which aim to reveal the common features alongside differences to prove this assertion. This research tries to shed some light into this discussion, not only with a mere analysis of two of the most resembling maxims in both law systems, but also by comparing the terminology of al qawā ʿ id and al qiy ā s and the Roman terminus for legal maxims, named regula. Furthermore, this detailed approach aims to reveal the peculiarities of the two law systems by pointing out to their specific characters and different approaches.
Demirci, Kürşad - Tuğrul Kurt
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, ... more Demirci, Kürşad - Tuğrul Kurt Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Demirci, Kürşad - Tuğrul Kurt
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, ... more Demirci, Kürşad - Tuğrul Kurt Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Bu çalışmada Antik Çağ’da Yahudiliğin kimliklerini muhafaza etme ve Roma toplumunda tutunabilmesi... more Bu çalışmada Antik Çağ’da Yahudiliğin kimliklerini muhafaza etme ve Roma toplumunda tutunabilmesi, Geç Antik Çağ’da hem Gentile-Hıristiyanlığının yayılmasında hem de İslam’ın zuhurunda önemli rol oynayan ve monoteist (tek tanrılı inancın) Arap Yarımadasındaki temsilcileri olarak bilinen Haniflerin kısa tarihi, temel inanışları ve mahiyeti hakkında bilgi verilmesi amaçlanmaktadır.
Legal maxims (qawāid) have been, especially after the contributions of Joseph Schacht to the unde... more Legal maxims (qawāid) have been, especially after the contributions of Joseph Schacht to the understanding of the beginnings of Islamic Law, a popular area of research in Islamic studies. Certain scholars attempted to see Islamic legal maxims which resemble maxims of late Roman law, as indicators of the Roman origins of Islamic Law. Unfortunately there are very few comparative studies on similar maxims in both law systems, which aim to reveal the common features alongside differences to prove this assertion. This research tries to shed some light into this discussion, not only with a mere analysis of two of the most resembling maxims in both law systems, but also by comparing the terminology of al qawāid and al qiyās and the Roman terminus for legal maxims, named regula. Furthermore, this detailed approach aims to reveal the peculiarities of the two law systems by pointing out to their specific characters and different approaches.
The Hanifs (Theosebes/God- fearers) as a Common Link between Judaism, Christianity, and Islam in ... more The Hanifs (Theosebes/God- fearers) as a Common Link between Judaism, Christianity, and Islam in its Historical and Quranic Context-
The Theosebes (God-fearers) are Jewish sympathizing pagans being held to have some beliefs and rituals of their own, emerged between the 1st B.C and the 4.th century A.D in the Mediterranean area. The Theosebes, which were bridges between the Greek culture and the diaspora Jews who benefited from them in order to save their own identity. Probably early Christianity started its mission among the Theosebes. Named as ‘phoubemenoi’ and ‘sebomenoi ton theon’ in Acts, they are especially marked as being the first addressees of Paul. The Greek term “Theosebes” means “God-Fearers” and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occurred within the Roman borders, revealed itself first in Judaism and later in Christianity. Beside this the Theosebes also have been prevalent during the birth of Islam in the Arabian Peninsula. The Syriac term ‘hanpa’, which was used to express the Theosebes, sounds the term Hanif and it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century A.D. Presumably the group has assimilated into Judaism, Christianity and Islam and disappeared.
In the Islamic context, Abraham plays a key figure as the manifestation of monotheistic belief. In this context, the Qur’an places a special emphasis on the Hanifs (“God-fearers”) as a monotheistic group. In the Islamic sources, the Prophet Muhammad is shown as the legitimate recipient of Abraham’s monotheism. Considering all of these points, it should be a special interest for Judaism, Christianity and Islam to reveal the historical background of the Hanifs to understand the monotheistic tradition and legacy.
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals o... more The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as ‘phoubemenoi’ and ‘sebomenoi ton teon’ in Acts, they are especially marked as being the first addressees of Paul. The greek term ‘’Theosebes’’ means “God-Fearers” and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term ‘hanpa’, which was used to express the Theosebes, sounds similar to the Arabic “Hanif”; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Wenn man nach Weltreisenden fragt, fällt einem unter anderem Marco Polo ein. Das hat seinen Grund... more Wenn man nach Weltreisenden fragt, fällt einem unter anderem Marco Polo ein. Das hat seinen Grund: Marco Polo ist bekannt für seine Reisen und seine Abenteuerlust, er ist der erste Europäer, der so viele Meilen zurückgelegt und fremde Kulturen, wie zum Beispiel China, bereist und Schriften darüber verfasst hat. Doch vergleicht man Marco Polo mit Ibn Battuta, so sieht man, dass dieser weitaus mehr Orte bereiste als Marco Polo.
Bu çalışmada Antik ve Geç Antikçağ’da Anadolu, Ege ve Ortadoğu’da Hıristiyanlığın yayılmasında ön... more Bu çalışmada Antik ve Geç Antikçağ’da Anadolu, Ege ve Ortadoğu’da Hıristiyanlığın yayılmasında önemli rol oynayan Theosebeslerin tarihi, temel inanışları ve mahiyeti hakkında bilgi verilmesi amaçlanmaktadır. Batı dillerinde “God-Fearers” veya Grekçe “Theosebes” olarak bilinen gruplar Türkçe’de “Tanrıdan korkanlar” olarak zikredilir. Pavlus Hıristiyanlığının Anadolu’da yayılmasında önemli fonksiyona sahip olan bu zümrenin, Hıristiyanlık öncesinde Greko-Romen ve Yahudi kaynaklarında da yer almaları, onların sadece Hıristiyanlık için değil, Roma ve Roma İmparatorluğu hudutları içerisinde yaşamış olan Yahudiler için de önemli olduklarını göstermektedir. Eski Ahit’te yirei hashem ismiyle zikredilen Theosebesler, M.Ö 3. yüzyıldan itibaren Yahudi kaynaklarında geçmektedir. Roma İmparatorluğunda yaşayan Yahudilerin misyonerlik faaliyetlerine ışık tutan ve Roma devletiyle münasebetlerinde etkin olan Theosebes’lerin, aynı zamanda sinagoglarda da ibadet ettiklerini görebilmekteyiz. Anadolu’nun muhtelif yerlerinde yapılan arkeolojik çalışmalar bize sadece ibadetler için sinagoglarda bulunmadıklarını, din ve mabet görevlerini de icra ettiklerini göstermektedir.
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Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
The Theosebes (God-fearers) are Jewish sympathizing pagans being held to have some beliefs and rituals of their own, emerged between the 1st B.C and the 4.th century A.D in the Mediterranean area. The Theosebes, which were bridges between the Greek culture and the diaspora Jews who benefited from them in order to save their own identity. Probably early Christianity started its mission among the Theosebes. Named as ‘phoubemenoi’ and ‘sebomenoi ton theon’ in Acts, they are especially marked as being the first addressees of Paul. The Greek term “Theosebes” means “God-Fearers” and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occurred within the Roman borders, revealed itself first in Judaism and later in Christianity. Beside this the Theosebes also have been prevalent during the birth of Islam in the Arabian Peninsula. The Syriac term ‘hanpa’, which was used to express the Theosebes, sounds the term Hanif and it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century A.D. Presumably the group has assimilated into Judaism, Christianity and Islam and disappeared.
In the Islamic context, Abraham plays a key figure as the manifestation of monotheistic belief. In this context, the Qur’an places a special emphasis on the Hanifs (“God-fearers”) as a monotheistic group. In the Islamic sources, the Prophet Muhammad is shown as the legitimate recipient of Abraham’s monotheism. Considering all of these points, it should be a special interest for Judaism, Christianity and Islam to reveal the historical background of the Hanifs to understand the monotheistic tradition and legacy.
Key words: Theosebes, Theos Hypsistos, Judaism, Gentile Christianity, Hanif, Late Antiquity.
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
The Theosebes (God-fearers) are Jewish sympathizing pagans being held to have some beliefs and rituals of their own, emerged between the 1st B.C and the 4.th century A.D in the Mediterranean area. The Theosebes, which were bridges between the Greek culture and the diaspora Jews who benefited from them in order to save their own identity. Probably early Christianity started its mission among the Theosebes. Named as ‘phoubemenoi’ and ‘sebomenoi ton theon’ in Acts, they are especially marked as being the first addressees of Paul. The Greek term “Theosebes” means “God-Fearers” and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occurred within the Roman borders, revealed itself first in Judaism and later in Christianity. Beside this the Theosebes also have been prevalent during the birth of Islam in the Arabian Peninsula. The Syriac term ‘hanpa’, which was used to express the Theosebes, sounds the term Hanif and it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century A.D. Presumably the group has assimilated into Judaism, Christianity and Islam and disappeared.
In the Islamic context, Abraham plays a key figure as the manifestation of monotheistic belief. In this context, the Qur’an places a special emphasis on the Hanifs (“God-fearers”) as a monotheistic group. In the Islamic sources, the Prophet Muhammad is shown as the legitimate recipient of Abraham’s monotheism. Considering all of these points, it should be a special interest for Judaism, Christianity and Islam to reveal the historical background of the Hanifs to understand the monotheistic tradition and legacy.
Key words: Theosebes, Theos Hypsistos, Judaism, Gentile Christianity, Hanif, Late Antiquity.