Al-bayan journal of Quran and hadith studies, May 24, 2016
In recent years, as debates over Islamic legal interpretations have moved to the forefront, espec... more In recent years, as debates over Islamic legal interpretations have moved to the forefront, especially in places where the expanded application of Islamic law is on the agenda, the issue of women’s testimony has received particular attention. Most jurists arrived at the opinion that women were less trustworthy and less appropriate as legal witnesses than their male counterparts, and so have distinguished between male and female testimony in terms of sex. In this paper I will examine the relationship between ‘gender’ and ‘testimony’ with regard to this sex-based distinction, and as such I will explain why women are no less discerning than men as witnesses in some cases. My purpose is not, and cannot be, to engage in an original interpretation of the law or to sit in judgement on how others have understood the rules of their religion. Rather, I approach the topic of testimony, women, and gender as a student of the history of Islamic law. I argue that the Qurʾan deals with women in an egalitarian and non-discriminatory fashion in terms of testimony and legal affairs, through reference to certain verses, such as al-Nūr (Q 24:6) and al-Nisā’ (Q 4:15). While Ẓāhirisim, including Ibn Ḥazm, and Izzet Derveze follow this egalitarian approach, the four legal schools of the Ḥanafī, Shāfiʿī, Mālikī, and Ḥanbalī do not, and instead claim that women’s testimony cannot be accepted in some circumstances, such as cases of ḥadd, qadhf (slander), and qiṣāṣ (retaliation).
Magic, is a frequently used concept in ancient cultures. It has also become a popular tradition a... more Magic, is a frequently used concept in ancient cultures. It has also become a popular tradition among Muslims during the emergence of Islam. As a result, the Qur'an felt the need to rule against this representation, which had no origins in the revelation, because it was a historical adventure. In this article, we will study the position adopted by Qur'an with regard to magic, which is a socio-cultural concept. Therefore, we will return first to the historical process of the concept of magic to demonstrate that it is a socio-cultural phenomenon with a historical process, and then we will see how the magic was introduced in the Islamic references, and the confusion between this practice and the Qur'anic curing process
Al-Bayān – Journal of Qurʾān and Ḥadīth Studies, 2016
In recent years, as debates over Islamic legal interpretations have moved to the forefront, espec... more In recent years, as debates over Islamic legal interpretations have moved to the forefront, especially in places where the expanded application of Islamic law is on the agenda, the issue of women’s testimony has received particular attention. Most jurists arrived at the opinion that women were less trustworthy and less appropriate as legal witnesses than their male counterparts, and so have distinguished between male and female testimony in terms of sex. In this paper I will examine the relationship between ‘gender’ and ‘testimony’ with regard to this sex-based distinction, and as such I will explain why women are no less discerning than men as witnesses in some cases. My purpose is not, and cannot be, to engage in an original interpretation of the law or to sit in judgement on how others have understood the rules of their religion. Rather, I approach the topic of testimony, women, and gender as a student of the history of Islamic law. I argue that the Qurʾan deals with women in an ...
Magic, is a frequently used concept in ancient cultures. It has also become a popular tradition a... more Magic, is a frequently used concept in ancient cultures. It has also become a popular tradition among Muslims during the emergence of Islam. As a result, the Qur'an felt the need to rule against this representation, which had no origins in the revelation, because it was a historical adventure. In this article, we will study the position adopted by Qur'an with regard to magic, which is a socio-cultural concept. Therefore, we will return first to the historical process of the concept of magic to demonstrate that it is a socio-cultural phenomenon with a historical process, and then we will see how the magic was introduced in the Islamic references, and the confusion between this practice and the Qur'anic curing process
Kur’ân-i Kerim’in iskeletini olusturan basta tevhid akidesi olmak uzere takva, salih amel, salat,... more Kur’ân-i Kerim’in iskeletini olusturan basta tevhid akidesi olmak uzere takva, salih amel, salat, hac, zekât, cezâ, hasene-seyyie…gibi ameli kavramlar ile melek, cin, peygamber; kitap, cennet, cehennem, âhiret… gibi itikâdi kavramlar hem islam kulturu hem de islam ilimleri acisindan nasil buyuk bir oneme hâiz iseler, “sehâdet” kavrami da benzer derecede bir ehemmiyete sahiptir. Aslen “hazir bulunmak ve bir sey hakkinda bilgi sahibi olmak” manasinda olan bu kelime, Kur’ân’da bazen Allah’a sirk kosulan bir yerde veya musriklerin yaninda bulunmamayi, yani batilin karsisinda olmayi ifâde ederken; bazen de hakkin yaninda olup dogruyu soylemeyi ifâde eder. Ekseriyetle “sehâdet” kavrami denilince akla yalan ve dolandiriciliktan uzak olumlu ve dogru seyler gelir (el-Bakara, 2/282; el-En’âm, 6/19; en-nur, 24/13). Fakat bunun istisnasi da mevcuttur, zira munâfiklar “biz sâhitlik ederiz” (el-Munâfikun, 63/1) dediklerinde iclerindeki hakikati gizlemektedirler, bu yuzden her “sehâdet” lafzinin h...
Islam modernizm hareketi XIX ve XX. yuzyillarda Islam dunyasini oldukca mesgul etmis bir hareket ... more Islam modernizm hareketi XIX ve XX. yuzyillarda Islam dunyasini oldukca mesgul etmis bir hareket olarak tarihteki yerini almistir. Bu hareketin dogusuna sebep olan pek cok faktorden en onemlisi Islam dunyasinin bilimsel gelismeler bakimindan statiklesmesidir. Bati dunyasi ise, kilisenin de etkisiyle ortacagda yasadigi bunalimdan cikardigi derslerle, bilimsel calismalara yonelerek ronesansi baslatmis, ardindan reform hareketiyle dinin toplum ve yonetimdeki pozisyonunu belirlemistir. Bir de, buna sanayi inkilabini ekleyerek dunyayi bilimsel, kulturel ve ekonomik olarak etkiler hale gelmistir. Fakat ote yandan Muslumanlar Bati’nin bu sekilde ezici ustunlugu ve gelismisligi karsisinda uzun sure ayni derecede bir tepki vermede basarili olamamistir. Bu durum Islam dunyasinin Ronesans ve Reformu olarak tabir edilebilecek Islam modernizm hareketinin zeminini hazirlamistir. Iste biz bu makalemizde bu hareketi dogusundan geldigi aktuel noktaya kadar inceleyecegiz, Ronesans ve Reform hareketle...
In Islam, there is a belief that Allah has a ‘throne’ [al-ʿArsh, the highest level of the heavens... more In Islam, there is a belief that Allah has a ‘throne’ [al-ʿArsh, the highest level of the heavens] in the sky and that Allah sent the Qurʾān directly from that throne or through an angel. According to this belief, the Qurʾān descended from the seventh level of the heavens to the first level and then completed its descent to the earth in pieces over 23 years. Accordingly, the Qurʾān descended from a certain place with determined borders, namely from the throne [al-ʿArsh] of Allah. However, theological books [the literature and sources of ʿılm al-Kalām] contend that Allah is free from space and time and that a specific space cannot be attributed to Allah. The verses of the Qurʾān even suggest that Allah is not only above in the heavens but everywhere. Therefore, the main question of our article is why Allah wanted to send the Qurʾān specifically from the heavens if Allah is free from space. We show that the descent of the Qurʾān from the heavens to the earth is not realistic but is a ...
In recent years, as debates over Islamic legal interpretations have moved to the forefront , espe... more In recent years, as debates over Islamic legal interpretations have moved to the forefront , especially in places where the expanded application of Islamic law is on the agenda, the issue of women's testimony has received particular attention. Most jurists arrived at the opinion that women were less trustworthy and less appropriate as legal witnesses than their male counterparts, and so have distinguished between male and female testimony in terms of sex. In this paper I will examine the relationship between 'gender' and 'testimony' with regard to this sex-based distinction, and as such I will explain why women are no less discerning than men as witnesses in some cases. My purpose is not, and cannot be, to engage in an original interpretation of the law or to sit in judgement on how others have understood the rules of their religion. Rather, I approach the topic of testimony, women, and gender as a student of the history of Islamic law. I argue that the Qurʾan deals with women in an egalitarian and non-discriminatory fashion in terms of testimony and legal affairs, through reference to certain verses, such as al-Nūr (Q 24:6) and al-Nisā' (Q 4:15). While Ẓāhirisim, including Ibn Ḥazm, and Izzet Derveze follow this egalitarian approach, the four legal schools of the Ḥanafī, Shāfiʿī, Mālikī, and Ḥanbalī do not, and instead claim that women's testimony cannot be accepted in some circumstances, such as cases of ḥadd, qadhf (slander), and qiṣāṣ (retaliation). Keywords testimony – Muslim women – Islamic law – religion – gender – sex discrimination
DİN KURUMU: TANIMI, KAYNAĞI VE DÖNÜŞÜMÜ ÜZERİNE TARTIŞMALAR, 2022
Din kurumu toplumun dini ihtiyaçlarını karşılamak amacıyla geliştirilen sosyal davranış, rol ve i... more Din kurumu toplumun dini ihtiyaçlarını karşılamak amacıyla geliştirilen sosyal davranış, rol ve ilişkilerden oluşan yapıdır. İnsan; ölüm korkusunu yenme, gelecek kaygısını hafifletme, hayat sıkıntısının üstesinden gelme, doğal olay ve olguların gizemini açıklama, kısaca tabiatın her türlü olay ve olgusunu kontrol altına alma gereksinimiyle, içkin veya aşkın bir güce inanma ihtiyacı hisseder. İşte din kurumu din dışı varlıkların aşkın olanla ilişkisini organize eden, düzene sokan ve aradaki irtibatı sağlayan eylemler (ayin ve ibadetler) bütününe denir. Bu bölümde din kurumunu oluşturan bu dinsel ritüellerin, dolayısıyla dinin, ilkel biçimlerine inilerek onun kaynağı sorgulanacak, çeşitli teorilerden yararlanılarak tanımı yapılacak ve son olarak, geçirdiği değişim ve dönüşüm, kazandığı yeni içerik ve misyon açıklanacaktır.
Al-bayan journal of Quran and hadith studies, May 24, 2016
In recent years, as debates over Islamic legal interpretations have moved to the forefront, espec... more In recent years, as debates over Islamic legal interpretations have moved to the forefront, especially in places where the expanded application of Islamic law is on the agenda, the issue of women’s testimony has received particular attention. Most jurists arrived at the opinion that women were less trustworthy and less appropriate as legal witnesses than their male counterparts, and so have distinguished between male and female testimony in terms of sex. In this paper I will examine the relationship between ‘gender’ and ‘testimony’ with regard to this sex-based distinction, and as such I will explain why women are no less discerning than men as witnesses in some cases. My purpose is not, and cannot be, to engage in an original interpretation of the law or to sit in judgement on how others have understood the rules of their religion. Rather, I approach the topic of testimony, women, and gender as a student of the history of Islamic law. I argue that the Qurʾan deals with women in an egalitarian and non-discriminatory fashion in terms of testimony and legal affairs, through reference to certain verses, such as al-Nūr (Q 24:6) and al-Nisā’ (Q 4:15). While Ẓāhirisim, including Ibn Ḥazm, and Izzet Derveze follow this egalitarian approach, the four legal schools of the Ḥanafī, Shāfiʿī, Mālikī, and Ḥanbalī do not, and instead claim that women’s testimony cannot be accepted in some circumstances, such as cases of ḥadd, qadhf (slander), and qiṣāṣ (retaliation).
Magic, is a frequently used concept in ancient cultures. It has also become a popular tradition a... more Magic, is a frequently used concept in ancient cultures. It has also become a popular tradition among Muslims during the emergence of Islam. As a result, the Qur'an felt the need to rule against this representation, which had no origins in the revelation, because it was a historical adventure. In this article, we will study the position adopted by Qur'an with regard to magic, which is a socio-cultural concept. Therefore, we will return first to the historical process of the concept of magic to demonstrate that it is a socio-cultural phenomenon with a historical process, and then we will see how the magic was introduced in the Islamic references, and the confusion between this practice and the Qur'anic curing process
Al-Bayān – Journal of Qurʾān and Ḥadīth Studies, 2016
In recent years, as debates over Islamic legal interpretations have moved to the forefront, espec... more In recent years, as debates over Islamic legal interpretations have moved to the forefront, especially in places where the expanded application of Islamic law is on the agenda, the issue of women’s testimony has received particular attention. Most jurists arrived at the opinion that women were less trustworthy and less appropriate as legal witnesses than their male counterparts, and so have distinguished between male and female testimony in terms of sex. In this paper I will examine the relationship between ‘gender’ and ‘testimony’ with regard to this sex-based distinction, and as such I will explain why women are no less discerning than men as witnesses in some cases. My purpose is not, and cannot be, to engage in an original interpretation of the law or to sit in judgement on how others have understood the rules of their religion. Rather, I approach the topic of testimony, women, and gender as a student of the history of Islamic law. I argue that the Qurʾan deals with women in an ...
Magic, is a frequently used concept in ancient cultures. It has also become a popular tradition a... more Magic, is a frequently used concept in ancient cultures. It has also become a popular tradition among Muslims during the emergence of Islam. As a result, the Qur'an felt the need to rule against this representation, which had no origins in the revelation, because it was a historical adventure. In this article, we will study the position adopted by Qur'an with regard to magic, which is a socio-cultural concept. Therefore, we will return first to the historical process of the concept of magic to demonstrate that it is a socio-cultural phenomenon with a historical process, and then we will see how the magic was introduced in the Islamic references, and the confusion between this practice and the Qur'anic curing process
Kur’ân-i Kerim’in iskeletini olusturan basta tevhid akidesi olmak uzere takva, salih amel, salat,... more Kur’ân-i Kerim’in iskeletini olusturan basta tevhid akidesi olmak uzere takva, salih amel, salat, hac, zekât, cezâ, hasene-seyyie…gibi ameli kavramlar ile melek, cin, peygamber; kitap, cennet, cehennem, âhiret… gibi itikâdi kavramlar hem islam kulturu hem de islam ilimleri acisindan nasil buyuk bir oneme hâiz iseler, “sehâdet” kavrami da benzer derecede bir ehemmiyete sahiptir. Aslen “hazir bulunmak ve bir sey hakkinda bilgi sahibi olmak” manasinda olan bu kelime, Kur’ân’da bazen Allah’a sirk kosulan bir yerde veya musriklerin yaninda bulunmamayi, yani batilin karsisinda olmayi ifâde ederken; bazen de hakkin yaninda olup dogruyu soylemeyi ifâde eder. Ekseriyetle “sehâdet” kavrami denilince akla yalan ve dolandiriciliktan uzak olumlu ve dogru seyler gelir (el-Bakara, 2/282; el-En’âm, 6/19; en-nur, 24/13). Fakat bunun istisnasi da mevcuttur, zira munâfiklar “biz sâhitlik ederiz” (el-Munâfikun, 63/1) dediklerinde iclerindeki hakikati gizlemektedirler, bu yuzden her “sehâdet” lafzinin h...
Islam modernizm hareketi XIX ve XX. yuzyillarda Islam dunyasini oldukca mesgul etmis bir hareket ... more Islam modernizm hareketi XIX ve XX. yuzyillarda Islam dunyasini oldukca mesgul etmis bir hareket olarak tarihteki yerini almistir. Bu hareketin dogusuna sebep olan pek cok faktorden en onemlisi Islam dunyasinin bilimsel gelismeler bakimindan statiklesmesidir. Bati dunyasi ise, kilisenin de etkisiyle ortacagda yasadigi bunalimdan cikardigi derslerle, bilimsel calismalara yonelerek ronesansi baslatmis, ardindan reform hareketiyle dinin toplum ve yonetimdeki pozisyonunu belirlemistir. Bir de, buna sanayi inkilabini ekleyerek dunyayi bilimsel, kulturel ve ekonomik olarak etkiler hale gelmistir. Fakat ote yandan Muslumanlar Bati’nin bu sekilde ezici ustunlugu ve gelismisligi karsisinda uzun sure ayni derecede bir tepki vermede basarili olamamistir. Bu durum Islam dunyasinin Ronesans ve Reformu olarak tabir edilebilecek Islam modernizm hareketinin zeminini hazirlamistir. Iste biz bu makalemizde bu hareketi dogusundan geldigi aktuel noktaya kadar inceleyecegiz, Ronesans ve Reform hareketle...
In Islam, there is a belief that Allah has a ‘throne’ [al-ʿArsh, the highest level of the heavens... more In Islam, there is a belief that Allah has a ‘throne’ [al-ʿArsh, the highest level of the heavens] in the sky and that Allah sent the Qurʾān directly from that throne or through an angel. According to this belief, the Qurʾān descended from the seventh level of the heavens to the first level and then completed its descent to the earth in pieces over 23 years. Accordingly, the Qurʾān descended from a certain place with determined borders, namely from the throne [al-ʿArsh] of Allah. However, theological books [the literature and sources of ʿılm al-Kalām] contend that Allah is free from space and time and that a specific space cannot be attributed to Allah. The verses of the Qurʾān even suggest that Allah is not only above in the heavens but everywhere. Therefore, the main question of our article is why Allah wanted to send the Qurʾān specifically from the heavens if Allah is free from space. We show that the descent of the Qurʾān from the heavens to the earth is not realistic but is a ...
In recent years, as debates over Islamic legal interpretations have moved to the forefront , espe... more In recent years, as debates over Islamic legal interpretations have moved to the forefront , especially in places where the expanded application of Islamic law is on the agenda, the issue of women's testimony has received particular attention. Most jurists arrived at the opinion that women were less trustworthy and less appropriate as legal witnesses than their male counterparts, and so have distinguished between male and female testimony in terms of sex. In this paper I will examine the relationship between 'gender' and 'testimony' with regard to this sex-based distinction, and as such I will explain why women are no less discerning than men as witnesses in some cases. My purpose is not, and cannot be, to engage in an original interpretation of the law or to sit in judgement on how others have understood the rules of their religion. Rather, I approach the topic of testimony, women, and gender as a student of the history of Islamic law. I argue that the Qurʾan deals with women in an egalitarian and non-discriminatory fashion in terms of testimony and legal affairs, through reference to certain verses, such as al-Nūr (Q 24:6) and al-Nisā' (Q 4:15). While Ẓāhirisim, including Ibn Ḥazm, and Izzet Derveze follow this egalitarian approach, the four legal schools of the Ḥanafī, Shāfiʿī, Mālikī, and Ḥanbalī do not, and instead claim that women's testimony cannot be accepted in some circumstances, such as cases of ḥadd, qadhf (slander), and qiṣāṣ (retaliation). Keywords testimony – Muslim women – Islamic law – religion – gender – sex discrimination
DİN KURUMU: TANIMI, KAYNAĞI VE DÖNÜŞÜMÜ ÜZERİNE TARTIŞMALAR, 2022
Din kurumu toplumun dini ihtiyaçlarını karşılamak amacıyla geliştirilen sosyal davranış, rol ve i... more Din kurumu toplumun dini ihtiyaçlarını karşılamak amacıyla geliştirilen sosyal davranış, rol ve ilişkilerden oluşan yapıdır. İnsan; ölüm korkusunu yenme, gelecek kaygısını hafifletme, hayat sıkıntısının üstesinden gelme, doğal olay ve olguların gizemini açıklama, kısaca tabiatın her türlü olay ve olgusunu kontrol altına alma gereksinimiyle, içkin veya aşkın bir güce inanma ihtiyacı hisseder. İşte din kurumu din dışı varlıkların aşkın olanla ilişkisini organize eden, düzene sokan ve aradaki irtibatı sağlayan eylemler (ayin ve ibadetler) bütününe denir. Bu bölümde din kurumunu oluşturan bu dinsel ritüellerin, dolayısıyla dinin, ilkel biçimlerine inilerek onun kaynağı sorgulanacak, çeşitli teorilerden yararlanılarak tanımı yapılacak ve son olarak, geçirdiği değişim ve dönüşüm, kazandığı yeni içerik ve misyon açıklanacaktır.
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inanma ihtiyacı hisseder. İşte din kurumu din dışı varlıkların aşkın olanla ilişkisini organize eden, düzene sokan ve aradaki irtibatı sağlayan eylemler (ayin ve ibadetler) bütününe denir. Bu bölümde din kurumunu oluşturan bu dinsel ritüellerin, dolayısıyla dinin, ilkel biçimlerine inilerek onun kaynağı sorgulanacak, çeşitli teorilerden yararlanılarak tanımı yapılacak ve son
olarak, geçirdiği değişim ve dönüşüm, kazandığı yeni içerik ve misyon açıklanacaktır.
inanma ihtiyacı hisseder. İşte din kurumu din dışı varlıkların aşkın olanla ilişkisini organize eden, düzene sokan ve aradaki irtibatı sağlayan eylemler (ayin ve ibadetler) bütününe denir. Bu bölümde din kurumunu oluşturan bu dinsel ritüellerin, dolayısıyla dinin, ilkel biçimlerine inilerek onun kaynağı sorgulanacak, çeşitli teorilerden yararlanılarak tanımı yapılacak ve son
olarak, geçirdiği değişim ve dönüşüm, kazandığı yeni içerik ve misyon açıklanacaktır.