Çostu, Mehmet Davut

In this study, everyday life studies, which entered the Turkish literature late, and the theory of everyday religion, also known as lived religion, which has not yet fully entered the Turkish literature in its original form, are discussed comparatively. To answer the question of how ordinary people live their religion outside the temple, the theory of everyday religion has emerged. The theory of lived religion has been widely used in the sociology of religion, especially in the USA and European countries, over the last twenty years. Researchers examining religious practices in social life in T & uuml;rkiye have sought to address them through the theory of everyday life, a sociology-based approach, rather than through the theoretical framework of everyday religion. Moreover, traditional sociology of religion and folk religion studies in T & uuml;rkiye conduct their research from the perspective of official religion. However, the theory of everyday religion suggests that the religious experiences of ordinary individuals can only be fully examined by abandoning the official religious perspective. This new approach will be a step towards increasing the methodological diversity of religious studies in T & uuml;rkiye. This article aims to contribute to 'lived religion' research in the field of sociology of religion in T & uuml;rkiye and to provide a roadmap for understanding the theory. In this article, after discussing the development of everyday life, the two theories are compared, and their common and distinct points are highlighted. The theoretical framework underpinning academic studies of everyday life and religion in T & uuml;rkiye is examined, and the gap in this field is identified. In conclusion, while the theory of everyday religion has not found sufficient place in field studies in T & uuml;rkiye, the everyday life theory holds a dominant position in theology-based academic research. This article examines these two theories comparatively, with a critical eye on existing academic studies, using the document analysis method.

Güne, Salih

This article examines the Islamic legal evaluation of a foreign currency-indexed life insurance product with return of premiums, which represents a specific variant within the broader scope of life insurance. Life insurance is generally categorized as a sub-branch of personal insurance within the conventional insurance system. Its primary objective is to compensate for economic losses resulting from death or permanent disability, or to provide a steady income in later stages of life. In countries like Turkey, where high inflation causes continuous fluctuations in the value of money, insurance companies have introduced foreign currency-indexed life insurance products with premium return options. In such policies, premiums are paid based on a foreign currency index, and if the risk of death does not occur by the end of the contract period (typically 10 or 12 years), the full amount of premiums is refunded in the same currency value. If the insured passes away during the term, a foreign currency-indexed compensation is paid to the beneficiaries. While insurance and life insurance have been discussed in Islamic legal literature, the specific evaluation of this new product remains necessary. Key concerns in Islamic law regarding insurance include gharar (uncertainty), maysir (gambling), and riba (interest), as well as the types of investment instruments used by insurance companies. This study assesses whether these elements are present in the structure of the foreign currency-indexed life insurance with return of premiums. Another critical issue is the full refund of premiums if no risk occurs. This raises the question of whether the contract should be seen as a loan (qard) or a distinct contract within the insurance framework. The legal outcome changes significantly depending on this classification. Moreover, if the policyholder cancels the contract before maturity, deductions are made from the paid premiums depending on the elapsed time. The study evaluates the permissibility of such deductions under Islamic law and whether the remaining amount can be lawfully returned to the customer. The final part of the study examines the practices of insurance companies in Turkey offering this product. It is noteworthy that only T & uuml;rkiye Sigorta claims to operate in accordance with Islamic principles by investing collected premiums in participation banks and marketing the product as interest-free. Other providers do not make similar declarations. It is important to clarify that interest-free in this context refers to how the premiums are invested, not necessarily to the overall structure of the product. Currently, this product is not offered by companies in the Islamic (participation-based) insurance sector and is only available through conventional insurers. Among them, only one company affirms compliance with interest-free investment practices. Therefore, from an Islamic legal perspective, the product is deemed potentially legitimate only when offered under such terms.

Batmaz, Merve

Islam has given a great deal of importance to the learning and teaching of knowledge. As is known, the first revelation was revealed with the command Read!. With this verse, Allah Ta'ala commanded the Prophet (pbuh) in particular and all Muslims in general reading and learning. As a result of the great importance that Islam gives to knowledge and learning, the Prophet constantly encouraged Muslims to learn and teach every necessary knowledge whether its religious or scientific without discriminating between men and women in this regard. In addition to his recommendations on learning knowledge and teaching it to others, in some of his hadiths, the Messenger of Allah (pbuh) asked his Companions to conceal some of the things they knew or some of the Companions themselves preferred to hide some of the things they knew from people. The narrations on the subject are in apparent contradiction to the hadiths on communicating knowledge. A proper understanding of the issue depends on understanding the Prophet's method of education. He (pbuh) did human upbringing in the most beautiful way. This, of course, was realized through his method of instruction and training. The Prophet preferred various ways in his education of his companions. These include methods such as asking questions, giving answers, explaining with an example, observing the situation of the interlocutor, writing and drawing, and using similes. When classical hadith works are examined, there are many hadiths that show the Prophet's method of education and teaching. Inspired by these hadiths, the muhaddithis opened titles in their works that point to the Prophet's method of instruction and training. For example, al-Bukh & amacr;r & imacr; opened several chapters in his main section on knowledge that refer to the Prophet's method. Among these chapters, there are two main chapters that are relevant to our topic. These titles are: Sub-chapter: Whoever leaves out some choices, fearing that some people's understanding of them will fall short and they will fall into something worse and Subchapter: Who assigns knowledge to some people but not to others, because he does not want them to understand. It is possible that these titles were inspired by the Prophet's method of instruction and discipline. The hadith that concerns our subject of study is also mentioned under one of these headings. When the content of the hadith in question is examined, it is seen that the Prophet told Mu'& amacr;z b. Jabal that hell is forbidden to the one who testifies that there is no god, but Allah and that Muhammad is the Messenger of Allah. Mu'& amacr;z b. Jabal asked for permission to inform the people of this good news, but the Prophet refused, saying, If you inform them, they will trust this information. So Mu'& amacr;z b. Jabal concealed this information from people for a while. Such different narrations about learning and teaching knowledge necessitated a holistic view of the hadiths and the Prophet's method of education. A fragmentary approach to hadiths is one of the biggest obstacles to correct understanding. In this study, firstly, the concept of knowledge and the importance of knowledge given by the Prophet was briefly discussed, and then the Prophet's method of education was analyzed. In determining this, al-Bukh & amacr;r & imacr;'s Sahih, one of our most basic hadith sources, was preferred. Again, the subject was explained by opening titles on the Prophet's attitude towards the generality of the Companions and his attitude towards some of the Companions. As a result of the research, it has been seen that the answer to the question of how the narrations against the transmission of knowledge should be understood is within the Prophet's method of education. In this context, it was seen that the Prophet's method of education was effective in the of the between Mu'& amacr;z b. Jabal and the

Israfilova, Faima

The activities of understanding and interpreting the Qur'an have been continued in a nonstop way since the beginning of the Revelation. Maani al-Qur'an, I'djaz al-Qur'an, Wujuh and Nazair, Garib al-Qur'an (foreign words), and many similar disciplines within the scope of Ulum al-Qur'an and linguistic studies have been studied separately throughout history, with different aspects. The phenomenon of Furuq al-Lugawiyya (linguistic differences), which is the subject of our study, has an important place in understanding and interpreting the Qur'an, like the other disciplines. As a matter of fact, it is obvious that revealing the differences between the words in the Qur'an will help to understand the divine will or not to be misunderstood. Therefore, in order to better understand the importance of the subject, we tried to present the definition of Furuq al-Lugawiyya, its place in the historical process and its development under the first title of our study. Even if the Furuq has been scattered in various disciplines and tafsir throughout history, there has always been material that can be a science of tafsir. Furuq is related to close or synonymous words in the Qur'an, as well as etymology, morphology, syntax, etc. At the Arabic language level. It is a linguistic discipline supported by science and has detection techniques and methods in itself. Thus, we can say that Furuq, like other Qur'anic sciences, plays an important role in understanding the word of Allah in the best way and in terms of the science of tafsir. Therefore, under the second title of our study, we tried to reveal the importance of Furuq al-Lugawiyya in terms of tafsir. As a matter of fact, when we look at the translation and tafsir studies of the Qur'an in various languages, the words sometimes undergo a meaning change, sometimes we witness that the meaning is transferred unchanged as it is used in Arabic. Although this situation is sometimes perceived as providing convenience, it actually reveals some shortcomings in the translation of the Qur'an. The concepts of the Qur'an must be examined by making use of the studies and knowledge in fields such as Garib al-Qur'an wujuh and nazair, Taraduf (synonymy), Furuq and ezdad (auto-antonym). Therefore, we tried to indicate that Furuq, like other disciplines within the framework of Ulum al-Qur'an, potentially exists both in the Arabic language and at the level of the text of the Qur'an. To contribute to a better understanding of the subject, the following words about rain, which are considered Taraduf, are: (sic) we tried to present it in terms of Furuq al-Lugawiyya within the framework of their use in the Qur'an. The conclusions we got about these words that we tried to understand within the Qur'an helped us to understand the subtle, deep, and attractive differences between these words, which are described as synonymous with rain. Thus, we tried to emphasize the importance of each word in the Qur'an, from the selection and placement to the formation of sentences and passages, to choose them in accordance with the places where the words are mentioned. In other words, we wanted to remind you again that while the Qur'an takes into account the fluency in terms of the choice of each word, it also attaches great importance to the eloquence in terms of sentence construction.

Sahin, Nadide

It is known that psychoactive plants containing hallucinogenic compounds that cause changes in perception and condition have been used in rituals by indigenous peoples for thousands of years. In this context, ayahuasca, a psychoactive beverage, has an important place in the religious, medical, social, and artistic lives of many indigenous tribes living in the Amazon forests since ancient times. Shamans, who regard ayahuasca as a means of opening people's perception of the spiritual world, used it for a wide variety of purposes such as magic, divination, diagnosis and treatment of diseases, hunting, etc. Ayahuasca is an extract obtained by mixing and boiling two plants native to the Amazon Forest, Banisteriopsis caapi and Psychotria viridis. The active chemical components of these herbs include harmine, harmaline, tetrahydroharmine and dimethyltryptamine (DMT). When either plant is ingested alone, it shows no noticeable effect. However, when the two plants are brewed together for many hours, they induce an extraordinary visionary mood. The main function of ayahuasca is to establish contact with other realms through these visions. Because of the hallucinogenic visions that make this contact possible, the drink is used among Amazonian groups in mass ceremonies as a means of spiritual guidance, protection from spirits, gaining knowledge, and also curing diseases. Indigenous people state that they comprehend the truths about themselves and the universe by accessing important information through visions formed under the influence of this plant. In addition, it is seen that the ayahuasca ritual also acts as a social network that transfers the spiritual and cultural accumulation of the tribe from generation to generation. With all these elements, ayahuasca ceremonies have been the most important spiritual ritual in this region for centuries. But Ayahuasca is a very powerful brew that ought to be taken with respect and under the right conditions for indigenous people, otherwise its haphazard use can turn into a dangerous and often confusing experience, rather than an enlightening one. Although its first use probably appeared among the inhabitants of the rainforests, ayahuasca is recorded today in most major urban centers in South America, particularly in Brazil, as well as in the United States, the Netherlands, Spain, Italy, and even Japan. Many works have been written in the West about ayahuasca, which has moved far beyond its geographical and cultural borders today, and the subject continues to be investigated from various aspects. In our country, there is no independent research on this plant, which is considered sacred by the Amazon natives, in the field of History of Religions. With this study, we aim to contribute to the research to be carried out in our field by addressing issues such as its characteristics, how the ayahuasca ritual is performed, the visions that occur during the ritual, and the meaning and importance of the ritual for the indigenous people in the Amazon basin.