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İslami İlimler Fakültesi, Temel İslam Bilimleri Bölümü
Köklü bir geçmişe sahip olan İslami İlimler, güçlü bir gelenek oluşturmuştur. Bu gelenek içerisinde, akıl ile vahiy, fizik ile metafizik arasında uyum sağlanmıştır. Ne var ki modern dönemde bu uyum bozulduğu için daha önce var olmayan dinî , hukukî, itikadî, sosyal, psikolojik vb. pek çok problemle karşılaşılmıştır. Bu problemlere çözüm üretilmesi, din ile dünya arasındaki uyum ve yakınlaşmanın yeniden tesisini gerektirmektedir. Bu da İslami ilimlerde nitelikli çalışmalar yapmakla mümkündür.
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Yayın Indian caste system and Dalit Muslims(İbn Haldun Üniversitesi, Lisansüstü Eğitim Enstitüsü, 2021) Shamsuddin, Mohammed; Avcı Sebetci, Betül; Avcı Sebetci, BetülThe caste system is one of the most extreme forms of social stratification. When one thinks about the stratification system in the world, India is the first place that springs to mind. Although the Indian caste system is primarily organized into four divisions, there is another group called Dalits that falls outside of this categorization and is regarded as an outcast among all of these castes. While the caste system is associated with Hinduism, Indian Muslim, and Christian Dalit caste groups have emerged in recent centuries after their conversion. The Caste system is supported not just by Hindu holy texts allowing Hindus to practice it, but it has also spread in numerous forms among various religious groups, particularly among Indian Muslims. This thesis examines the caste system and Dalits as represented in Hindu sacred scriptures, as well as contemporary scholars' perspectives on the subject. This study also focuses on Dalit Muslims, who establish Dalit identities after converting to Islam to obtain political, economic, and employment reservations from the government in the same way that Hindu Dalits do. Even though there have been numerous studies on this topic throughout the world, this thesis aims to provide a fresh addition to the field of Religious Studies in Turkey because Dalit Muslims is a subject that has not been studied in depth by Turkish academics.Yayın Postmodern darbenin kapanmayan yaraları(İbn Haldun Üniversitesi, 2018) Avcı, Betül; Yanık, Medaim; Uysal, Burcu; Kuşakcı, Sümeyye; Kuşakcı, Sümeyye; Uysal, Burcu; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri Bölümü28 Şubat postmodern darbesi, Türkiye’de Müslümanların yaşadığı en travmatik olaylardan birisidir ve şüphesiz ki toplumda çok derin yaralar açtı. Kimi bu sorunları bizzat yaşadı, kiminin yakınları o baskıya maruz kaldı ve sonuçta toplumun büyük bir kesimi darbeden etkilendi. Bugün İbn Haldun Üniversitesinde öğretim üyesi olarak görev yapan çok sayıda akademisyen de yakın tarihin utanç lekesi 28 Şubat sürecinde baskıyı yaşadı ve hikâyelerini anlattı. Her bir hikâye kendi içinde çok önemli ayrıntılar barındırıyor. İşte o öyküler…Yayın Atinalı Mühtedi Mehmed(Brill Academic Publishers, 2017) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüMehmed was originally a Christian. He trained for the priesthood and studied Christian theology and the Greek sciences in Athens, the city of his birth. According to his polemical treatise Atinalu Kapucî[nin] Habîbullâh 'ın Evsâfın Tevrît’te ve İncil ve Zebûr’da Görüb îmâna Geldüğidir, he discovered in the Bible predictions of the coming of Muhammad, and set off in search of an explanation. He finally arrived in Rome, where he became convinced that the Christian scriptures were intentionally misinterpreted, and he travelled to İstanbul with the purpose of converting to İslam. He made his conversion in the presence of Sultan Ahmed I (r. 1603-17), and was given the name Mehmed.Yayın Idea of revelation in modern Christian thought(Akademisyen Kitabevi, 2018) Avcı, Betül; Avcı Sebetci, Betül; Rog, Hanna; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüIf we understand theology as faith seeking understanding, the concept of revelation should be considered as the primary source of theology and one of the main categories in theological thinking. It principally has three dimensions: cognitive, ontological and ethical. In the Bible, revelation in general means “unveiling” “unmasking” of what was previously unknown. The Hebrew and Greek terms in the Bible that refer to revelation vary from theophanies to apocalyptic events, from historical deeds to God’s grace in the human heart. Although there was not a fully articulated doctrine of revelation in the pre-Enlightenment period, the idea that God’s communication with the humanity and humanity’s access to the divine has always been present. During the first centuries of Christianity and throughout the Middle Ages, the fact of revelation was hardly challenged. The fullest medieval statement on revelation was realized in the Fourth Lateran Council (1215). According to the Council, the doctrine that leads to salvation is mediated first through Moses, then the prophets and others; at the end it reached its fullness in Christ (Latourelle, 1994, pp. 923- 924).As a result of the Enlightenment, the possibility of supernatural revelation, its existence and object were widely discussed. The Enlightenment, as Pannenberg notes, destroyed the old concept of revelation which belonged to the 17th century orthodox dogmatics, namely the identification of revelation with the inspiration of the Holy Scripture in addition to the understanding of revelation as the transmission of supernatural and hidden truths (Pannenberg, 1969, p. 4). Consequently, modern Christian theology proposes varying categorizations, or models of revelation which will be the topic of this chapter. In what follows, I will initially introduce the biblical account of revelation in relation to the theme of covenant. Further, I will give an overview of the concept of revelation as it is understood in modern Christian theology.Yayın Derviş Mehmed(Brill Academic Publishers, 2017) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüDerviş Mehmed was a former priest who converted to İslam and became a derviş (Sufi seeker). İn his signature at the end of MS İstanbul - Saliha Hatun (fol. 114V), he identifies himself as ‘derviş Mehmed wlıo converted to İslam from priesthood’ (papasdan dîrı-i İslâm ’a gelen derviş Mehmed). According to his own account, he ‘worshipped idols’ for 47 years, until, 011 reading the Gospel, he discovered the predictioıı of the coming of the Prophet Muhammad and came to the conclusion that İslam was the true religioıı. After a dreaııı in which he saw a vision of the Prophet, he converted to İslam. Thereupon he abandoned his hometown, property and frieııds for the sake of God and the Prophet and, after a five-month joıırney, arrived in Ottoman lands. The text provides 110 information about Derviş Mehmed’s place of origin, nor does it say wlıere he finally settled in the Ottoman Empire.Yayın Feeling joy or enduring existence(Edinburgh University, 2018) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüBesides many other fields, gratitude is the subject of first, positive psychology—as an emotion or state; second, of ethics - as virtue; and of Islamic spirituality - as the counterpart to patience towards trials. For example, Aristotle viewed gratitude as discordant with magnanimity. Therefore, he did not include it in his list of virtues. According to Aristotle, magnanimous people insist on their self-sufficiency. They fınd gratitude depreciating and grateful person indebted. Likewise, for Cicero, benefits of all kinds create bonds of obligation. Therefore, the recipient of a benefit should display gratitude by fulfilling proper officia. In Cicero’s gift-and-gratitude system, there is some sort of patronage. Here, utility and virtue ünite. However, Seneca argues that benefits and gratitude in return creates social cohesion and is virtuous. Contemporary social psychology suggests that there are cultural differences when receiving a favor. A recent study conducted among Japanese people suggests that compared to other societies, they are quite thankful for the help received. However, they try to avoid receiving favors. Because, to them, gratitude implies both thankfulness and indebtedness simultaneously. In the end, the research concludes that Confucian ethics and Buddhism prevalent in East Asian cultures place indebtedness next to gratitude. As noted in the abovementioned examples, whether viewed negatively or positively there is an obvious asymmetrically between the receiver and the giver. I understand gratitude simply as "pleasant feeling or emotion toıvards a benefit or gift" and I believe that it stands at the intersection of an individual's relationship with God, other individuals, and tire nature. However, such a relationship is often asymmetrical. It is between a receiver and a giver such as human-God, child-mother, servant-master. First, I would like to expand upon the relationship between a mother and a child in parallel to the relationship between God and a human person. In such a relationship it is the mother who decides to have a baby, bears the burden of giving birth, nurtures, educates the child ete. Although the mother gives freely and lovingly, in the end, she expects —at least— some şort of appreciation in return. Such an asymmetrical relationship between a receiver and giver is a significant example of altruism, dependency and some şort of indebtedness and inferiority. However, what if the child responds to the mother saying: "Did I ask you to come into this world? It was your choice to bring me to this world." It is not far-fetched if such a response is given to God by a believer: "As a human, person have I asked to come to this world? Have I had any other choice' Why am I here?" This brings us to the issue of a pre-eternal covenant between God and humanity.Yayın Hüsn ü Aşk’ı na‘t-ı nebi eyleyen dilaver: Sühan(İstanbul Üniversitesi Yayınevi, 2022) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüBu makale öncelikle Şeyh Galip’in (ö. 1799) Hüsn ü Aşk adlı eserindeki Sühan karakterine odaklanmakta ve Sühan’ın çok katmanlı anlamını incelemektedir. Çağdaş literatürde sıklıkla “mürşid-i kâmil” olarak yorumlanan Sühan, İbn Arabî’nin (ö. 1240) kapsamlı bir şekilde dile getirdiği Hakikat-i Muhammediyye ile tam bir paralellik göstermektedir. Hikâyenin başından sonuna kadar Hüsn ile Aşk arasında aracılık eden Sühan, aslında bizzat Hz. Muhammed’i kişileştirmekte ve bu mesneviyi bir na‘t-ı nebiye çevirmektedir. Bu makale aynı zamanda İbn Arabî’nin Osmanlı düşünce ve şiiri üzerindeki etkisinin Şeyh Galip’e de yansıdığını iddia etmektedir. Bu bağlamda, Şeyh Galip’in Ekberî silsilesindeki en önemli üstatlarından biri ünlü Mesnevi müfessiri İsmail Rusuhî Ankaravî (ö. 1631) olmalıdır. Aslında Şeyh Galip ve İsmail Rusûhî Ankaravî’nin, her ikisi de Ekberî düşünceyi içselleştiren Mevleviler olarak İbn Arabî ile Mevlana Celaleddin-i Rumî arasında iki önemli köprü olduğunu söylemek yerinde olacaktır. İbn Arabî’nin Şeyh Galip üzerindeki etkisini sadece Sühan değil, aynı zamanda Galip’in diğer eseri olan Şerh-i Cezîre-i Mesnevî de ispat eder. Bu şerh, Şeyh Galip’in Mevlana’nın Mesnevi’sini Ekberî ilhamıyla nasıl yorumladığının önemli bir örneği ve Şeyh Galip’in İbn Arabî’ye aşinalığının önemli bir belgesidir.Yayın Abd al-Ahad Dawud(Brill, 2021) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüBiography: Originally named David Benjamin Keldani, this convert to İslam was a for- mer Roman Catholic priest of the Uniate-Chaldean Church. When he con- verted he adopted the name Abd al-Ahad (Servant of the One). According to a short biography that appeared in the Islamic Reviev in 1929, David Benjamin was bom in 1867 in Urmia, Iran. He received his early educa- tion in his home town. Between 1886 and 1889, he served among the teaching staff of the Archbishop of Canterbury’s mission to the Assyrian (Nestorian) Christians in Urmia. In 1892, he was sent to Rome by Cardinal Vaughan for further training in philosophy and theology at the Pontificio Collegio Urbano and was ordained priest in 1895. The same year, he joined the French Lazarist Mission at Urmia (Anonymous, 'Short biographical sketch’, p. 76). In a letter dated 14 February 1900, signed as David Benjamin, Archpriest of Urmia, he asks for money for a chapel to be built in Digala, follovved by a thank-you letter dated 2 July 1900 for the money raised. The letters were published in The Tablet in March and July 1900. However, as reported in his biography, he left the priesthood in 1900 and served in the Persian Service of Posts and Customs, and later as teacher and translator for Crown Prince Muhammad Ali Mirza...Yayın Contemporary Turkish academic approach to Christianity(Brill, 2023) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüThe new Turkish Encyclopedia of Islam (DİA) was launched in 1988 as a corrective to Leiden’s Encyclopaedia of Islam (EI). In their introductory “manifesto,” the editors of DİA accuse EI of being a product of “religious, nationalist and Western bigotry,” in addition to having a “colonialist and missionary viewpoint” (“Önsöz” in DİA). Although DİA primarily focuses on religious phenomena mostly related to Islam, Islamic studies and Muslim countries, it includes entries related to other religious traditions, such as Christianity, Judaism, Hinduism, Buddhism, etc. In this paper, I examine the representation of the Christian tradition in DİA regarding Christian sacred texts, history and theology and explore the ways in which it is depicted. As a method, I scanned through the whole list of DİA entries and selected forty-six of them primarily related to the Christian tradition. I applied content analysis to each of these entries. I furthered my research with a postcritical approach in order to search for the “subtext” and “context” of the texts in question. In the end, I argue that DİA seems to be quite successful in presenting a scholarly attitude towards Christianity. However, it acquires a rather European-Catholic-centered attitude with respect to Christian history and theology.Yayın Comparative theology: An alternative to religious studies or theology of religions?(MDPI, 2018) Avcı, Betül; Avcı Sebetci, Betül; ; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüThis paper examines the relationship between Comparative Theology, Religious Studies and Theology of Religions and questions whether Comparative Theology is an alternative to the last two. Comparative Theology, a faith seeking understanding practice, may be viewed as an alternative to the Enlightenment ideal of Religious Studies, which seeks “impartiality” and “scientific objectivity” in contrast to Comparative Theology’s enquiry into “truth” and “meaning.” I suggest, however, that the comparative method employed by both Religious Studies and Comparative Theology is not a neutral space. Hence, the new comparativism in Religious Studies reinstates its search for understanding and its political stand, which blurs the boundaries between Comparative Theology and Religious Studies. Likewise, while Comparative Theology is distinct from the Theology of Religions, it does not pose an alternative to it because Comparative Theology, too, often embodies either a pluralist or an inclusivist approach.
