Journals / Kader / 2015 / Cilt: 13 - Sayı: 1

-

HZ. PEYGAMBER?İN AYRICALIKLI YÖNLERİNİN TEVARÜS ETMESİNİN İMKÂNI (İSMET SIFATI ÖRNEĞİ)

Journal
Kader
Pages
373–409
Publication Date
2015-02-13
DOI
—
🏛️Bibliographic metadata and full text access for this article are provided via DergiPark.
DergiPark Record ↗
✨

AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

What has to be kept in mind is that Prophet’s community/ummah inherited some qualifications from the prophet; but they are not hip prophetic peculiarities but the sense of ethics and social responsibilities instead

📌 3 Key Takeaways

🎯
Objective & Hypothesis:AbtractThe belief inProphethood is one of the Islamic basics and the common values of believers.
📊
Key Findings & Data:It’s accepted that prophets have some peculiarities.
💡
Conclusion & Impact:What has to be kept in mind is that Prophet’s community/ummah inherited some qualifications from the prophet; but they are not hip prophetic peculiarities but the sense of ethics and social responsibilities instead
🔬Design:Research Article
📍Scope:Comprehensive Sample
⚙️Variables:Prophet · revelation · innocence

Abstract

AbtractThe belief inProphethood is one of the Islamic basics and the common values of believers. It’s accepted that prophets have some peculiarities. These can be summarized as taking revelation, innocence and manifesting miracles. All Muslims believe that reality. But after the death of prophet, some Muslims have believed that prophet’s qualities are present in some other individuals. This has led people to see some sheikhs, imams and religious leaders as unquestionable. What has to be kept in mind is that Prophet’s community/ummah inherited some qualifications from the prophet; but they are not hip prophetic peculiarities but the sense of ethics and social responsibilities instead

Özet

The belief inProphethood is one of the Islamic basics and the common values ??of believers. It’s accepted that prophets have some peculiarities. These can be summarized as taking revelation, innocence and manifesting miracles. All Muslims believe that reality. But after the death of prophet, some Muslims have believed that prophet’s qualities are present in some other individuals. This has led people to see some sheikhs, imams and religious leaders as unquestionable. What has to be kept in mind is that Prophet’s community/ummah inherited some qualifications from the prophet; but they are not hip prophetic peculiarities but the sense of ethics and social responsibilities instead.

🔖

Cite This Article

Ünverdi, M. (2015). -. Kader, Cilt: 13 - Sayı: 1, 373–409. https://ajindex.com/articles/106066

📄 Full Text PDF Viewer

📄

PDF görüntüleyici hazırlanıyor...

References (2)

  1. Abdulfettah el-Kâdî, Esbâb-ı Nüzûl, Çev. Salih Akdemir, Fecr Yayınevi, Ankara 1996, 3. Baskı. AbdulkerimKuşeyrî, Kuşeyrî Risalesi, Semerkand Yayınları,
  2. Yenişafak Gaz. Baskısı, İstanbul 2009. AbdullatifHarputî, Tenkîhu’l-Kelam fî Akâidi’l-İslâm, Çev. İbrahim ÖzdemirFikret Karaman, TDV Yay., Elazığ 2000. Adem Apak, “Günümüzde Hz. Peygamber’in (sav) Doğru Anlaşılması Üzerine Düşünceler”, Uludağ Üniversitesi İlahiyat Fakültesi Dergisi, c. 19, sayı: 2, 2010, Bursa, ss. 59-72. Aliyyü’l-Kârî, Fıkh-ı Ekber Şerhi, Çev. Hüseyin S. Erdoğan, Haz. Abidin Sönmez-Ömer Dönmez, Hisar Yayınevi İstanbul, trs. Bünyamin Okumuş, “Garanik Hadisesi Bağlamında İbnTeymiye’ye Göre İsmet Kavramı: Nebevi Metinlerin Neshi ve Tebdili Meselesi (I)” Kelam Araştırmalar Dergisi, 8:1 (2010), ss. 237-260. Ebu Bekir el-Bâkıllanî, el-İnsâf, tahk., Muhammed Zahid b. Hasan el-Kevser, Mektebetü’l-Ezherli’t-Terâsiyye, Kahire 2000 Ebu Bekir Muhammed b. Hasan İbnFûrek, MücerredüMakâlât’ş-Şeyh Ebî Hasan el-Eş’arî, tahk. DanyalDimarya, Dâru’l-Meşrik, Beyrut 1987. Ebu Cafer Muhammed b. Cerîr et-Taberî, Tefsirü’t-Taberî (I-XXXV), Tah. Abdullah b. Abdulmuhsin et-Türkî, Dar-ü Hicr, y.y.,trs Ebu Hanife, el-Alimve’l-Müteallim, çev. Mustafa Öz, Kalem Yayıncılık, İstanbul 1981. - Fıkhu’l-Ekber, Çev. Ali Nar (Akaid Risaleleri), Beyan Yayınları, İstanbul 1998. Ebu Hasan el-Eş’arî, Makâlâtü’l-İslâmiyyîn (I-II), tahk. Muhammed Muhiddin Abdulhamid, Mektebetü’n-Nahdatü’l-Mısriyye, Kahire 1950 Ebu Hüseyin Ali b. Ahmed el-Vâhidî, Esbâbü’n-Nüzûl, Tah. Ayman Salih Şaban, Dâru’l-Hadis, Kahire, 2003. Ebu İshak eş-Şâtıbî, el-İ’tisâm, tahk. Hamit Ahmet Tahir, Dâru’l-Ğaddi’lCedîd, Kahire 2008. Ebu Kâsım ez-Zemahşerî, El-Keşşâf (I-VI), tahk. Adil AhmedAbdulmevcud ve Ali Muhammed Muavvız, MektebetüEbikan, Riyad 1998. Ebu Mansur el- Maturidî, Kitabu’t-Tevhid, tahk. Bekir Topaloğlu-Muhammed Aruçi, İSAM Yay., Ankara 2005 - Te’vilatü’l-Kur’an (I-XVIII), haz. Ertuğrul Boynukalın-Bekir Topaloğlu, Mizan Yay. İstanbul 2006. Ebu Muîn en-Nesefî, Tabsiratü’l-Edille (I-II), tahk. Hüseyin Atay, DİB yay., Ankara 2004 Ebu Yusr el-Pezdevî, Usûlü’d-Din, Çev. Şerafeddin Gölcük, Kayıhan Yayınları, İstanbul 1988. Ebu’l-Fida İsmail b. Ömer İbn Kesir, Tefsirü’l-Kur’ani’l-Azim (I-VIII), tahk. Sami b. Muhammed es-Selame, Dâru’t-Tayyibe, Riyad 1999, 2. Baskı Ersan Özten, “Peygamberlerin Gaybı Bilme İmkanı”, Ankara Üniversitesi Sosyal Bilimler Enstitüsü, Basılmamış Doktora Tezi, Ankara 2009. Fahreddin er-Râzî, Mefâtihu’l-Gayb (I-XXXII), Dâru’l-Fikr, Be