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Image and Void: A Philosophical Analysis on the Narrative of Tawhid

Yıl 2020, , 9 - 23, 31.03.2020
https://doi.org/10.33415/daad.675638

Öz

Tawhid in the Qur’anic discourse foregrounds itself as the destruction of the images of god(s) which were common in the period of Qur’anic revelation and reconstruction of original understanding of the Creator. While the faith of tawhid was becoming the center of social dialogue on the one hand, it was pointing to void or empty space within the imaginary architects of god con-structed historically by non-Islamic beliefs on the other. In final analysis, image and void appears to be two aspects of the same object. For a believer of Islam, the most essential point in the narrative of tawhid is the event of historical at-tainment of divine revelation or divine call to human being. 

Kaynakça

  • Burckhardt, Titus. Art of Islam: Language and Meaning, World Wisdom, Inc., 2009.
  • Cheng, Francois. Empty and Full: The Language of Chinese Painting, trans. Michael H. Kohn, Shambhala Publications, Boston, 1994.
  • De Smet, Daniel, Sebti, Meryem. “Avicenna's Philosophical Approach to the Qur'an in the Light of His "Tafsīr Sūrat al-Ikhlāṣ" Journal of Qur'anic Studies, Vol. 11, No. 2 (2009), ss. 135-138. https://www.jstor.org/stable/25831153?seq=1#metadata_info_tab_contents (15.01.2020)
  • Faruqi, İsma’il Raji. Al Tawhid: Its Implications for Thought and Life, International Institute of Islamic Thought, Virginia, 1992.
  • Güney, Ahmet F. “Bir Felsefi Tefsir Örneği Olarak Ahmet Hamdi Akseki’nin İbn Sina’nın İhlas Süresi Tefsiriyle İlgili Telif Ettiği Tercüme Ve Şerh” Kutadgubilig Felsefe-Bilim Araştırmaları Dergisi, Sayı 20, Ekim 2011, ss. 289-339.
  • http://acikerisim.kirklareli.edu.tr:8080/xmlui/bitstream/handle/20.500.11857/371/Kutadgubilig_Felsefi%20tefsir%20ornegi%20olarak%20ihlas%20suresi.pdf?sequence=1&isAllowed=y (15.01.2020)
  • Heidegger, Martin. “The Thing”, Poetry, Language, Thought, trans. Albert Hodstader, New York: Harper and Row, 1971, ss. 163-180.
  • Kaltenmark, Max. Lao Rzu and Taoizm, trans. From French by Roger Greaves, Stanford University Press, California, 1969.
  • Kounsar, Asma. “The Concept of Tawhid in Islam: In The Light of Perspectives of Pro-minent Muslim Scholars”, Jornal of Islamic Thought and Civilization, Vol. 6 (Issue 2), 2016, ss. 95-110. http://admin.umt.edu.pk/Media/Site/UMT/SubSites/jitc/FileManager/Fall%202016/5.pdf (15.01.2020)
  • Nasr, Seyyed Hossein. “The Significance of the Void in Islamic Art”, Islamic Art and Sprituality, State University of New York Press, Albany, 1987, ss. 185-191.
  • Philips, Abu Ameenah Bilal. The Fundamentals of Tawheed, International Islamic Publis-hing House, 2005.

İMGE VE BOŞLUK: TEVHİD ANLATISINA DAİR FELSEFİ BİR ANALİZ

Yıl 2020, , 9 - 23, 31.03.2020
https://doi.org/10.33415/daad.675638

Öz

Kur’an’da ele alındığı şekliyle tevhid, öncelikle, Hz. Peygamber döneminde yay-gın olan İslam dışı tanrı tasavvurları ya da imgelerine karşı bir yıkım ve yeniden inşa faaliyeti olarak dikkat çeker. Tevhid inancı, bir yandan ‘İlahi hitap’ for-munda toplumsal diyaloğun merkezine dönüşürken, diğer yandan İslam dışı inançların tarihsel olarak inşa ettiği imgesel tanrı mimarisinin kendi içinde üret-tiği boşluğa işaret eder. Nihayetinde imge ve boşluk, aynı şeyin iki farklı boyu-tuna dönüşmektedir. İnanan kişi açısından, tevhid anlatısındaki en esaslı nokta İlahi hitabın insana tarihsel olarak erişmişliğidir.

Kaynakça

  • Burckhardt, Titus. Art of Islam: Language and Meaning, World Wisdom, Inc., 2009.
  • Cheng, Francois. Empty and Full: The Language of Chinese Painting, trans. Michael H. Kohn, Shambhala Publications, Boston, 1994.
  • De Smet, Daniel, Sebti, Meryem. “Avicenna's Philosophical Approach to the Qur'an in the Light of His "Tafsīr Sūrat al-Ikhlāṣ" Journal of Qur'anic Studies, Vol. 11, No. 2 (2009), ss. 135-138. https://www.jstor.org/stable/25831153?seq=1#metadata_info_tab_contents (15.01.2020)
  • Faruqi, İsma’il Raji. Al Tawhid: Its Implications for Thought and Life, International Institute of Islamic Thought, Virginia, 1992.
  • Güney, Ahmet F. “Bir Felsefi Tefsir Örneği Olarak Ahmet Hamdi Akseki’nin İbn Sina’nın İhlas Süresi Tefsiriyle İlgili Telif Ettiği Tercüme Ve Şerh” Kutadgubilig Felsefe-Bilim Araştırmaları Dergisi, Sayı 20, Ekim 2011, ss. 289-339.
  • http://acikerisim.kirklareli.edu.tr:8080/xmlui/bitstream/handle/20.500.11857/371/Kutadgubilig_Felsefi%20tefsir%20ornegi%20olarak%20ihlas%20suresi.pdf?sequence=1&isAllowed=y (15.01.2020)
  • Heidegger, Martin. “The Thing”, Poetry, Language, Thought, trans. Albert Hodstader, New York: Harper and Row, 1971, ss. 163-180.
  • Kaltenmark, Max. Lao Rzu and Taoizm, trans. From French by Roger Greaves, Stanford University Press, California, 1969.
  • Kounsar, Asma. “The Concept of Tawhid in Islam: In The Light of Perspectives of Pro-minent Muslim Scholars”, Jornal of Islamic Thought and Civilization, Vol. 6 (Issue 2), 2016, ss. 95-110. http://admin.umt.edu.pk/Media/Site/UMT/SubSites/jitc/FileManager/Fall%202016/5.pdf (15.01.2020)
  • Nasr, Seyyed Hossein. “The Significance of the Void in Islamic Art”, Islamic Art and Sprituality, State University of New York Press, Albany, 1987, ss. 185-191.
  • Philips, Abu Ameenah Bilal. The Fundamentals of Tawheed, International Islamic Publis-hing House, 2005.
Toplam 11 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Bölüm Araştırma Makaleleri
Yazarlar

Burhanettin Tatar

Yayımlanma Tarihi 31 Mart 2020
Kabul Tarihi 6 Mart 2020
Yayımlandığı Sayı Yıl 2020

Kaynak Göster

ISNAD Tatar, Burhanettin. “İMGE VE BOŞLUK: TEVHİD ANLATISINA DAİR FELSEFİ BİR ANALİZ”. Dinbilimleri Akademik Araştırma Dergisi 20/1 (Mart 2020), 9-23. https://doi.org/10.33415/daad.675638.