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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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Dinler Tarihi, Dinler Teolojisi, Mukayeseli Teoloji
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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 Avrupa Hıristiyan düşüncesinin geç dönem İslam reddiye geleneğine etkisi : Dinleri tekâmülcü ve üçlü tasnif(UYSAD, 2020) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüEski bir Nesturi Hıristiyan olan Abdülehad Dâvûd (ö. 1950) 1904 yılında Müslüman olmuş ve geç dönem Müslüman-Hıristiyan reddiye geleneğine önemli eserler kazandırmıştır. İncîl ve Salîb adlı eserinde Dâvûd dinler ve milletleri tekâmülcü bir yaklaşımla ele almaktadır. Dâvûd’a göre dinler ve milletler üç aşamalı bir tekâmül sürecine tabidir. Ona göre Yahudilik bu sürecin birinci basamağını oluştururken Hıristiyanlık ikinci, İslamiyet ise üçüncü ve en son basamağını oluşturmaktadır. Yeni dininin diğerlerinden üstünlüğünü ispat etmek isteyen Dâvûd’a göre İslamiyet tüm insanlığı kendinde toplayan yegâne ve evrensel inançtır. Bu tebliğde Abdülehad Dâvûd’un bu üçlü ve tekâmülcü tasnifinin Avrupa Hıristiyan geleneğinden mülhem olduğunu iddia edeceğim. Bu iddiama delil olarak Viktorya döneminin evrimci yaklaşımı ile Hıristiyan Avrupa’nın en müşahhas üçlü sınıflandırmalarından birini yapan Joachim de Fiore’nin (ö. 1202) tasnifini sunacağım. Sonuç olarak, bu tebliğ vasıtasıyla Avrupa Hıristiyan düşüncesinin geç dönem Müslüman-Hıristiyan reddiye geleneği üzerindeki etkisini ortaya koymayı ummaktayım.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 Contemporary Turkish approach to Christianity: The case of the New Turkish Encyclopedia of Islam(IACHSS, 2021) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüThe new Turkish Encyclopedia of Islam (DIA), initiated in 1988 as a corrective to Leiden’s Encyclopaedia of Islam (EI), primarily focuses on religious phenomena primarily related to Islam, Islamic studies and Muslim countries. DIA also includes entries related to other religious traditions such as Christianity, Judaism, Hinduism, Buddhism etc. In this presentation, I intend to engage in the representation of the Christian tradition regarding its sacred texts, history and theology in DIA. As a result, I will argue that DIA does not have an agenda other than an intellectual one in general and is often quite successful in keeping a scholarly approach towards Christianity. However, DIA acquires a rather European-Catholic centered attitude in dealing with Christianity with respect to its history and theology. Accordingly, DIA entries primarily focus on Catholicism and the Catholic practices as “the envoy of Christianity.” For example, even the definition of Church indicates Catholic Church rather than other denominations. Likewise, while Church history concentrates upon Western Christianity of Europe, namely the Catholic Church and the Reformation, histories of the Orthodox and other Eastern Churches are only briefly mentioned. In the end, I will suggest that the current cultural and political predisposition is the main reason why the Catholic Church has come to represent “Christianity” for the contemporary Turkish academia with respect to its history and theology. On the other hand, modern Turkey has not had much experience with the Reformed Churches other than Protestant missionary activities particularly in the final periods of the Ottoman Empire. Alternatively, Protestantism is made up of various groups that may be quite distinct from one another whilst the Catholic Church is a single, uniform institution and hence, is easier to grasp for an “outsider.”Yayın Atinalu Kapucî[nin] Habîbullâh'ın Evsâfın Tevrît'te ve İncîl ve Zebûr'da Görüb Îmâna Geldüğidir(Brill Academic Publishers, 2018) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüRisale-i Garibedir ki Ahbar-i Nasara'dan Biri İslam şerefi ile Müşerref Olub İncil ve Tevrit ve Zebur'da Hazret-i Risalet'in Hakkında Vaki' Olan Füsusu Cem' Eyleytüb Tercüme Etmişdir, Hristiyanlık’dan Müslümanlığa 'How the gatekeeper from Athens became a Muslim after recognizing the attributes of the beloved of God in the Torah, the Gospel and the Psalms'A curious treatise by a former priest glorified by the glory of Islam. Collection and translation of the ringstones about the noble Messenger found in the Gospel, Torah and the Psalms';, 'From Christianity to Islam'Yayın Derviş Ali Nakşîbendî(Brill Academic Publishers, 2018) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüThe familiarity of Derviş Ali Nakşibendi, also known as İncili and Ali ibn el-Yunani (MS Fatih 30, fol. 22v), with the Bible - as he often quotes from it in Greek - indicates that he was a Christian convert to Islam. Likewise, his name and expertise in Sufi psychology depict him as a Sufi of the Naqshbandi order. He notes that he studied Arabic, the Gospel, Torah and the Psalms and found the name and the description of the Prophet Muhammad, which he then translated into Arabic (MS Nuruosmaniye 51/2, fol 34V).Yayın The Qur’?nic view of history, revelation, and prophethood: An exercise in comparative theology(University of Pennsylvania Press, 2021) Avcı Sebetci, Betül; Avcı Sebetci, Betül; Avcı, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri Bölümü; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüThis essay examines the qur’?nic view of revelation and prophethood in relation to the biblical and early Christian theologies of revelation. It argues that Christian theology of revelation, inspired by the Bible and early church Fathers, has a progressivist nature. Accordingly, while Christian revelation culminates in the Incarnation, the preceding period stands as a preparation. However, the qur’?nic account of revelation and prophethood suggests neither a gradual development awaiting the Prophet Muhammad nor a preceding preparation for him. This is because Allah is Merciful and Just and has always been equally accessible to all humanity. In the end, while the Prophet Muhammad is the final select individual as a prophet who conveyed the communication between God and the creation, Islam is the final account of this communication and the system of right conduct. Such finality suggests neither fulfillment nor culmination as believed in Christianity.Yayın Comparative theology and scriptural reasoning: A Muslim’s approach to interreligious learning(MDPI, 2018) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüIn this paper, I examine Comparative Theology (CT) and Scriptural Reasoning (SR), two distinctive interreligious learning practices, in relation to each other. I propose that these practices, with respect to their dialogical features and transformative power, represent two of the most noteworthy current modes of interreligious dialogue. They achieve this by their ability to explicitly understand the “other.” This is also because they serve not only as tools in service of understanding in academic circles, but also as existentially/spiritually transformative journeys in the exotic/familiar land of the “other.” In respect to religious particularity and (un)translatability, I argue that both CT and SR have certain liberal and postliberal features, as neither of them yields to such standard taxonomies. Finally, I deal with Muslim engagement with CT and SR and present some initial results of my current comparative questioning/learning project. Consequently, I plan for this descriptive work to stand as a preliminary to, first, an SR session that focuses on some Qur’anic verses and biblical accounts with a probable progressivist view of history and, second, an in-depth study of the Islamic tradition in that light.Yayın Contemporary Turkish academic approach to Christianity(Brill, 2023) Avcı Sebetci, Betül; Avcı Sebetci, Betül; Avcı, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri Bölümü; 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 Abd al-Ahad Dawud(Brill, 2021) Avcı Sebetci, Betül; Avcı Sebetci, Betül; Avcı, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri Bölümü; 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...
