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İbrahim Dalliu ve tefsirdeki metodu

İbrahim Dalliu and his method in the exegesis

  1. Tez No: 62550
  2. Yazar: İSMAİL BARDHİ
  3. Danışmanlar: PROF. DR. SALİH AKDEMİR
  4. Tez Türü: Doktora
  5. Konular: Din, Religion
  6. Anahtar Kelimeler: Belirtilmemiş.
  7. Yıl: 1997
  8. Dil: Türkçe
  9. Üniversite: Ankara Üniversitesi
  10. Enstitü: Sosyal Bilimler Enstitüsü
  11. Ana Bilim Dalı: Temel İslam Bilimleri Ana Bilim Dalı
  12. Bilim Dalı: Belirtilmemiş.
  13. Sayfa Sayısı: 130

Özet

Özet yok.

Özet (Çeviri)

truth/untruth in the past tafseer requires our participation, so the historical knowledge of rivayat/dirayat could be completed and legitimized only with the practice of appropriation within our personal existence. The point of Dalliu's theorizing is consisted in rejection of those efforts that reduce tafseer to science, as well of those that do not consider its full importance for human beingness, though in his commentary he is not trying to give an scientific interpretation. It is not by chance that the transcendence itself - in full conformity with his tafseer as a tafseer of religion - is not mentioned in uniformity, authoritatively, within a certain level in the world, through a revelation for everyone and for all times. It is precisely with this that Dalliu's tafseer aims to free itself from the total compulsion of tafseer's tradition, not only from the isolated selfhood that remains a simple opportunity or loses itself in emptiness and nothingness, but from the compulsion of any principle of totality and sameness as well. Communication through transmission of tafseer occurs and crystalises itself in an comprehensible existentional relation towards the great mufassirs, who, naturally, are defined by their situation, tradition and social-historical time. Therefore, what is or is not expressed by them, thus overpassing the dimensions of any kind of individualism, converges with the language of truth and their being above time and history. What penetrates Dalliu's logic of tafseer is the opening of space for every possible content, freedom for everything original in the historical view; its meaning is that 'the other1 and 'the different' could meet the transcendent, regardless of its distance. In this bacground a new tafseer has been premonited, one of humanity and truth, by enlightening the establishment of thought, feeling and true experience in general, which is on the way of systematic consciousness of the logos in the totality of our being and existence. In conformity with this, Dalliu rejects any possibility of division between intellect and tradition; intellect without tradition is reduced to simple reason 169that can not be open for transcendence; and without the intellect, man, closed in tradition, is obstructed and limited in the power of his existence. Dalliu has loked as a fiction to any division of the present interpretation from the understanding of past tafseer's tradittion; but he also regarded upon the presentation of the tafseer's tradition in our days as a progress, not being satisfied only with the outer orientation, with the historical resemblance of the past tafseer, only with a simple theoretical review of the history of tafseer. But, there are two important points for a polemic regarding Dalliu's review of the idea of an universal history of tafseer: a/ the interpretation of tafseer's history, as it has been presented within the framework of an existing tafseer, where the status of historical tradition of tafseer is being explained, and which is relevant only for the sake of adoption within the contemporary tafseer. Towards realization of this goal, Dalliu constantly seeks for a perspective of the living communicative practice - possible and future, b/ In his tafseer Dalliu reckognizes tafseer tradition's ability of overpassing the empirical content of interpretation, in fact of a just self- understanding in an existence that is always in relation with another existence, and thus even with the transcendence, that suppposes and multiple call of the truth of universal history of tafseer, that is accepted and understood every time in a new manner. The careful reader with each sentence of this work becomes more and more convinced that this tafseer, with great precision and high conscionusness, has pursued the great tradition of the tafseer of ahli sunnah. But, it is obvious that Dalliu does not assume an absolutism and ending of the idea of tafseer; he only stops on the multidisciplines of this science. It is not my intention to claim that with this work of mine I have ended this mufassir's views, but, on the contrary, I consider it as an initiating work in this field, which opens wide horizons for the multiple study of this topic. 170truth/untruth in the past tafseer requires our participation, so the historical knowledge of rivayat/dirayat could be completed and legitimized only with the practice of appropriation within our personal existence. The point of Dalliu's theorizing is consisted in rejection of those efforts that reduce tafseer to science, as well of those that do not consider its full importance for human beingness, though in his commentary he is not trying to give an scientific interpretation. It is not by chance that the transcendence itself - in full conformity with his tafseer as a tafseer of religion - is not mentioned in uniformity, authoritatively, within a certain level in the world, through a revelation for everyone and for all times. It is precisely with this that Dalliu's tafseer aims to free itself from the total compulsion of tafseer's tradition, not only from the isolated selfhood that remains a simple opportunity or loses itself in emptiness and nothingness, but from the compulsion of any principle of totality and sameness as well. Communication through transmission of tafseer occurs and crystalises itself in an comprehensible existentional relation towards the great mufassirs, who, naturally, are defined by their situation, tradition and social-historical time. Therefore, what is or is not expressed by them, thus overpassing the dimensions of any kind of individualism, converges with the language of truth and their being above time and history. What penetrates Dalliu's logic of tafseer is the opening of space for every possible content, freedom for everything original in the historical view; its meaning is that 'the other1 and 'the different' could meet the transcendent, regardless of its distance. In this bacground a new tafseer has been premonited, one of humanity and truth, by enlightening the establishment of thought, feeling and true experience in general, which is on the way of systematic consciousness of the logos in the totality of our being and existence. In conformity with this, Dalliu rejects any possibility of division between intellect and tradition; intellect without tradition is reduced to simple reason 169that can not be open for transcendence; and without the intellect, man, closed in tradition, is obstructed and limited in the power of his existence. Dalliu has loked as a fiction to any division of the present interpretation from the understanding of past tafseer's tradittion; but he also regarded upon the presentation of the tafseer's tradition in our days as a progress, not being satisfied only with the outer orientation, with the historical resemblance of the past tafseer, only with a simple theoretical review of the history of tafseer. But, there are two important points for a polemic regarding Dalliu's review of the idea of an universal history of tafseer: a/ the interpretation of tafseer's history, as it has been presented within the framework of an existing tafseer, where the status of historical tradition of tafseer is being explained, and which is relevant only for the sake of adoption within the contemporary tafseer. Towards realization of this goal, Dalliu constantly seeks for a perspective of the living communicative practice - possible and future, b/ In his tafseer Dalliu reckognizes tafseer tradition's ability of overpassing the empirical content of interpretation, in fact of a just self- understanding in an existence that is always in relation with another existence, and thus even with the transcendence, that suppposes and multiple call of the truth of universal history of tafseer, that is accepted and understood every time in a new manner. The careful reader with each sentence of this work becomes more and more convinced that this tafseer, with great precision and high conscionusness, has pursued the great tradition of the tafseer of ahli sunnah. But, it is obvious that Dalliu does not assume an absolutism and ending of the idea of tafseer; he only stops on the multidisciplines of this science. It is not my intention to claim that with this work of mine I have ended this mufassir's views, but, on the contrary, I consider it as an initiating work in this field, which opens wide horizons for the multiple study of this topic. 170

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