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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 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 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 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 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...Yayın Papasnâme(Brill Academic Publishers, 2018) Avcı, Betül; Avcı Sebetci, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüThis vision narrative, which foretells the future of the Ottoman dynasty and the events of the end time, exists in seven manuscripts with various titles, and is most commonly known as Papasname (‘The priest’s book’). It takes up 30 folios in the Kütahya manuscript (1671), and includes Derviş Mehmed’s conversion narrative. The text mentions the Prophet Muhammad as having ‘come to the world a thousand and six years ago’ (MS Kütahya, fol. 7V), which leads to the assumption that the work was originally composed in 1546/7. However, it has recently been argued that the calculation was in fact from the hijra, making the date of the original 1597/8 (see e.g. OTTPOL, ‘Papasname’). The narrative features two main characters in conversation, Derviş Mehmed himself, and his şeyh, Abdurrahman. Mehmed addresses şeyh Abdurrahman as ‘father’, and the şeyh addresses Mehmed as ‘son’. The work consists of two main parts. The first takes the form of a dialogue (more precisely, questions and answers) between Mehmed and the şeyh. It focuses on knowledge of the unknown, the significance of authentic dream visions, the characteristics of real scholars, and apocalyptic expectations. Throughout, the şeyh tries to persuade Mehmed to write down and convey the vision of the future of the Ottoman dynasty with which he has entrusted him. The second part lists the names of 70 future Ottoman sultans, noting the main events that are to occur during their reign (it includes names such as Yusuf, Ali, Omer, Hasan and üiseyin, which are not the names of any historical rulers). The work ends with biographical data about Mehmed’s şeyh. The book is very rich in apocalyptic detail. According to the şeyh, the end time is not imminent, since Islam has not yet reached all corners of the world. He says that 70 Ottoman sultans will rule before the second coming of Jesus, and the last sultan will be called Ali. Then Jesus will kill the Antichrist and defeat his entire army, and Islam will rule throughout the world. After Jesus, the earth will ultimately crumble. There is no mention of a Mahdi, and Jesus appears as the leading figure of the end time.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 Abdülehad Dâvûd'un İncil ve Salîb adlı eserinde İncil'e yaklaşımı(4. Uluslararası Din Bilimleri Sempozyumu, 2018) Avcı Sebetci, Betül; Avcı Sebetci, Betül; Avcı, Betül; İslami İlimler Fakültesi, Temel İslam Bilimleri Bölümü; İslami İlimler Fakültesi, Temel İslam Bilimleri BölümüPolemik literatürü günümüzde kelam ilminin ve din bilimleri disiplinlerinin ortasında yer almaktadır. Bu tebliğde bir Osmanlı mühtedisi olan Abdülehad Dâvûd (ö. ~1931) ve onun Hıristiyan kutsal kitabının İncil olarak tabir edilen bölümüne polemikçi üsluptaki yaklaşımını din bilimleri çerçevesinde değerlendirmeyi amaçlıyorum. Eski ismi David Benjamin Keldani olan Abdülehad Dâvûd 1867 yılında İran’da doğmuş bir Nesturi Hıristiyandır. Vatikan’da teoloji ve felsefe eğitimi almış olan Dâvûd, 1895 yılında rahip olmuş, beş yıl sonra ruhbanlıktan ayrılmış, akabinde İngiltere’deki Üniteryen Topluluğu’na katılmıştır. 1904 yılında ise İstanbul’da Şeyhülislam Cemaleddin Efendi ile tanışıp Müslüman olan Dâvûd, Osmanlı tebaasına geçmiş ve İstanbul’da çeşitli ilmi ve bürokratik görevler icra etmiştir. 1931 yılı civarında ABD’de vefat eden Dâvûd’un İncil ve Salîb (1913) ve Esrâr-ı Îseviyye (1916) adlı iki kitabının yanı sıra Beyânü’l-Hak, Sebîlü’r Reşâd [Sırât-ı Müstakîm], Tablet ve Islamic Review adlı dergilerde pek çok makalesi yayımlanmıştır. Bu tebliğde Abdülehad Dâvûd’un İncil ve Salîb adlı eserinde ele aldığı şekliyle İncil’in mushaf şeklinde yazılı bir kitap olmadığı, sözlü bir beyanat olduğu iddiasını inceleyeceğim. Zira Dâvûd’a göre bugünkü şekliyle İncil İsa (as)’a sözlü olarak indirilen, ilahi vahiy mahsulü olan tebliğin aynı değildir. Akabinde, Dâvûd’un İncil’in sadece sözlü bir beyanat olduğu iddiasının İslam geleneği içindeki genel anlayıştan farklı olduğunu iddia edecek bu farklılığın olası sebepleri üzerinde duracağım.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 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.
