Bu makale, Turnitin yazılımınca taranmıştır. İntihal tespit edilmemiştir. / This article has been... more Bu makale, Turnitin yazılımınca taranmıştır. İntihal tespit edilmemiştir. / This article has been scanned by Turnitin. No plagiarism detected. Etik Beyan / Ethical Statement: Bu çalışmanın hazırlanma sürecinde bilimsel ve etik ilkelere uyulduğu ve yararlanılan tüm çalışmaların kaynakçada belirtildiği beyan olunur. / It is declared that scientific and ethical principles have been followed while carrying out and writing this study and that all the sources used have been properly cited (Büşra Yıldırım-Levent Öztürk).
Öz Çalışma, fıkıh eserlerinde siyer rivayetlerine niçin yer verildiğini ve Ebû Ubeyd'in (öl. 224/... more Öz Çalışma, fıkıh eserlerinde siyer rivayetlerine niçin yer verildiğini ve Ebû Ubeyd'in (öl. 224/838) Kitâbü'l-Emvâl'inde bulunan Urve b. Zübeyr'e (öl. 94/713) ait siyer rivayetlerinin aktarım sürecini analiz etmektedir. Hadislerin en erken 100/719 yılına tarihlendiği görüşü, bazı araştırmacılar tarafından fıkıh eserlerindeki siyer malzemesi için de geçerli kabul edilmektedir. Bu bağlamda iki farklı görüş öne çıkmaktadır. Joseph Schacht'ın (öl. 1969) öncülüğünü yaptığı grup, bu verilerin en erken hicrî ilk asra tarihlendiğini ve sahih olmadıklarını öne sürmektedir. İkinci grupta yer alan Andreas Görke ve Marco Schöller, söz konusu rivayetlerin ilk râvilerine ait olmalarından dolayı güvenilir olduklarını ifade etmekle birlikte sonraki aktarım süreçlerinin titiz olmadığını ileri sürerek metinlerin değişime uğramış olabileceğini iddia etmektedirler. Bu makalenin amacı ise Urve'den Ebû Ubeyd'e kadar her bir râvinin verilerini nerede ve hangi edâ yöntemiyle elde ettiğini cerh-ta'dîl ile tabakât eserlerindeki biyografilerinden hareketle tespit etmektir. Araştırma, Urve'nin 18 siyer rivayetini mercek altına almaktadır. Söz konusu rivayetlerden dördü oğlu Hişâm (öl. 146/763), onun evlatlığı Ebü'l-Esved (öl. ?) ve geriye kalan dördü, öğrencisi İbn Şihâb ez-Zührî (öl. 124/742) tarikiyle Ebû Ubeyd'e ulaşmaktadır. Çalışma, Urve'nin ve Urve'den sonraki her bir râvinin hangi edâ yöntemiyle bilgi edindiğini ve öğrencilerin hocalarıyla nerede karşılaştığını tespit eder. Siyer malzemesini kıraat yöntemiyle elde eden Urve'nin öğrencilerinin söz konusu verileri öğrencilerine münâvele, icâzetli kitâbet ve semâ yöntemleriyle aktardıklarını belirlemeye çalışmaktadır. Açıkça edâ yönteminin belirtilmediği fakat hoca-talebe karşılaşmasının gerçekleştiği aktarımlarda semâ veya kıraat metodunun olabileceğini varsaymaktadır. Makale, Ebû Ubeyd'in ise ilgili verileri Bağdat, Kûfe ve Mısır'da semâ veya kıraat yöntemiyle elde ettiğini saptamaktadır. Netice itibariyle araştırma, Urve'nin siyer rivayetlerinin Ebû Ubeyd'e kadar hangi yöntemlerle nakledildiğini takip etme ve ilgili verilerin tutarlı bir nakil sürecinden geçtiğini ortaya koyma amacındadır. * Bu çalışmayı değerlendirerek kıymetli görüş ve önerileriyle katkı sunan Prof. Dr. Ahmet Yücel, Prof. Dr. Halit Özkan ve Arş. Gör. Ömer Faruk Maden'e teşekkür ederiz. Ayrıca Almanca kaynaklara ulaşmamıza vesile olan Dr. Ahmet Aytep'e ve yazım sürecinde desteğini esirgemeyen Zekeriya Sarı'ya müteşekkiriz.
Mersin Üniversitesi Tıp Fakültesi Lokman Hekim Tıp Tarihi ve Folklorik Tıp Dergisi, 2025
Humra, erken dönem İslâm toplumunda kayıtlara geçmiş olan bir cilt hastalığıdır. Humrayla ilgili ... more Humra, erken dönem İslâm toplumunda kayıtlara geçmiş olan bir cilt hastalığıdır. Humrayla ilgili olarak Hz. Muhammed dönemine işaret eden dört hastalık öyküsü tespit edilmiştir. Bu hastalık öyküleri bağlamında humranın ele alınan dönemde mahiyetinin ne olduğu, nasıl algılandığı ve nasıl tedavi edildiği bu çalışmanın temel amacıdır. Yöntem: Çalışmanın ana amacını teşkil eden Hz. Muhammed dönemindeki hastalık öykülerinin sunulduğu kayıtlar, dönemin sosyokültürel hayatı hakkında bilgi ihtiva eden hadis kitaplarından tespit edilmiştir. Hadis kitaplarında yer alan ilgili rivayetler, orijinal metinleri ve Türkçe çevirileriyle bulgular kısmında sunulup, ardından tartışılmıştır. Bulgular: Hz. Muhammed dönemiyle ilgili olarak humra hastalığına dair dört farklı öykü saptanmıştır. Bu öykülere konu olan hastalar, sahâbeden Es'ad b. Zürâre, Zeynep bint Muâviye, Abdullah b. Ömer ve muhadramûndan Abdullah b. Ukeym olmak üzere yetişkin kişilerdir. Zeynep ve Abdullah b. Ömer'deki humranın, yüz ve bacak bölgelerinde belirdiği söylenir. Ayrıca, Es'ad b. Zürâre'nin humra sebebiyle ağrı çektiği belirtilir. Son olarak, Zeynep ve zikri geçen iki Abdullah'ın tedavisinde rukye söz konusu edilirken, Es'ad b. Zürâre'ye dağlama uygulanması önemli bulgular arasındandır. Tartışma-Sonuç: Humra hastalığıyla ilgili Arap dili sözlüklerinde yer alan tanımlar, klasik İslâm tıbbı kaynaklarındaki malumat ve hastalığın muhtemel karşılığı olan erizipel hastalığı hakkında verilen bilgiler, Hz. Muhammed dönemindeki humra öykülerinde dile getirilen hastalığın ciltte belirdiği yerler ve belirtilerine dair ifadelerle örtüşmektedir. Humranın bulaşıcı ve öldürücü bir hastalık olup olmadığı tartışmaya açılmıştır. Ayrıca, humra için uygulanan tedavi yöntemleri ele alınan dönem çerçevesinde değerlendirilmiştir.
Bu yazı İslâm dünyasında kaleme alınmış özel bir alanı, hekim ahlâkını, hekimlerin mesleklerinde ... more Bu yazı İslâm dünyasında kaleme alınmış özel bir alanı, hekim ahlâkını, hekimlerin mesleklerinde ve günlük hayatlarında takip etmesi gereken kuralları ve iyi bir hekim olabilmenin vasıflarını ele alan “Edebü’t-Tabîb” temasını ortaya koymayı hedeflemektedir. Bunun için bu alanda yazılan üç eser örnek seçilmiş ve bu eserlerin muhtevaları üzerinden İslâm dünyasında ortaya çıkan bu yeni literatür hakkında bir takım tespitler sunulmaya çalışılmıştır.
It is an undeniable fact that the geography, climate and vegetation have significant effects on t... more It is an undeniable fact that the geography, climate and vegetation have significant effects on the living structure of all nations existing in the world throughout the history of humanity. These factors, which shape social and cultural life to a great extent, have a significant effect on the eating and drinking characteristics of societies. A society's eating and drinking culture gives an idea about the source of livelihood and living standard as well as the eating habits of that society. Throughout the history of humanity, beautiful beverages have adorned the tables and been a source of health and well-being. Milk has never been missing from the tables as an important part of the eating and drinking culture. Known for its nutritive and ingredient properties, milk has been used as a flavoring in all kinds of meals and desserts, and has added color to the tables by being consumed as beverages. This study aims to give information about milk and milk-related concepts, types of milk consumed, dairy products and usage areas of products. This article, which is based on the daily life of the Islamic society in the period of the Prophet and afterwards, aims to draw a general framework about milk's use in the period of the Prophet, Hulefā-yi Rāşidīn, Umayyads and partly Abbasids. This study, which mainly covers first century of Hijri however from time to time refers pre-and post-terms, plans to reveal the differences and similarities between the periods. By this way, the importance of milk on the eating and drinking culture of Muslims in the said period will be shaped more clearly in the minds of the reader. It is expected that this study, which we have done about milk, which is an important part of the eating and drinking culture in the Islamic society, will contribute significantly to the Turkish literature, as it is the first article written in Turkey. This study also reveals that the history of milk in the Islamic world should be studied in more detail.
European Journal of Multidisciplinary Studies, 2016
At the present time, it is obvious that the attention to alternative, protective and complementar... more At the present time, it is obvious that the attention to alternative, protective and complementary applications of medicine has increased and in this sense there is a special curiosity to the case, Prophetic Medicine “al-Tibb al-Nabawī”. The content of this literature known under the headline of Prophetic Medicine “al-Tibb al-Nabawī” that we come across from the 13th century, have not examined scientifically yet and it gains popularity as a reflection of love to Prophet Muhammad and Sunnah perception. Additionally, nowadays we increasingly witness to some treatment modalities and some herbal drugs associated to the Prophetic Medicine “al-Tibb al-Nabawī” and all these practices are given a different meaning (sacred). This situation did not only create information convergence which obstacle retaining historical facts in the correct way but also, more importantly gained a new dimension that threat human health through misinformation and false application. Multidimensional researches su...
Sakarya Üniversitesi İlahiyat Fakültesi Dergisi, 2021
The Companions of the Prophet’s Houses in Madīna: An Example of Abū Bakr
The immigrants who arri... more The Companions of the Prophet’s Houses in Madīna: An Example of Abū Bakr
The immigrants who arrived in Medīna settled temporarily in the houses of the Ansār, like the Prophet, and they lived with those whose houses were available in Qubā and Madīna. Abū Bakr, accompanied by the Messenger, immigrated to Madīna. When he came to Madīna, he became a guest in the Banī Hārisah neighborhood in the al-Sunḥ region, where was accepted the start of the Āliya region, and after a while, he was given a home there. Apart from the house in the Banī Hārisah area, Abū Bakr had two other houses on the east and west side of the Prophet's Mosque. In this study, riwāyahs about the houses belonging to Abū Bakr will be discussed. In this context, information will be given about how Abū Bakr acquired his houses, how long he lived in these houses, who lived with him and the fate of these houses. This study will enable us to see how Muhācirūn, who migrated to Madīna, solved their housing problems. In addition, the findings of these houses will reveal some details about the social life in Madīna. This article will provide a better understanding of the Prophet’s words about the house of Abū Bakr near his death: “Close all the doors except for him”.
Muslims with first conquests became heirs of vast geography and learning centers. These centers ... more Muslims with first conquests became heirs of vast geography and learning centers. These centers registered an increased learning activity from the four rightly guided caliphs (11-41/632-661) and the Umayyads (41-132/661-750) government. With the emergence of the Abbāsid (132-656/750-1258) this scientific activity gained momentum. The reign of al-Manṣūr (136-158/754-775) and Hārūn al-Rashīd (170-193/786-809) marks the period of ‘Abbāsid palaces rising interest in ancient scientific studies. While al-Ma’mūn (198-218/813-833) period can be signified as a period when this awakening interest reached its zenith. The translation and copyright activities reached a wide range of audiences in al-Ma’mūn period. However, the question of how al-Muʿtaṣim (218-227/833-842) developed the study on the ancient scientific activities is a bone of contention. This study probe the scientific activities of al-Muʿtaṣim which is not adequately examined. His support for the scientific study will be surveyed vis-a-vis Hārūn al-Rashīd and al-Ma’mūn supports. The vital conquest of ‘Ammūriya, the materials confiscated, and its translation will be explained. Equally, the patrons of the scientific activities in the al-Muʿtaṣim’s palace and the kind of scientific activities they supported is enlightened. Finally, existence of Bayt al-Ḥikma, an indispensable institution in the accomplishment of scientific activities in this period will be clarified. Keywords: Islamic History, ‘Abbāsids, al-Muʿtaṣim, Translation Movements, Bayt al-Ḥikma.
Tasavvur / Tekirdag İlahiyat Dergisi / Tekirdag Theology Journal, 2020
In a year after the Prophet’s migration to Madinah, the Masjid Al-Nabawī was built and during tha... more In a year after the Prophet’s migration to Madinah, the Masjid Al-Nabawī was built and during that time, the al-Baqī’ Cemetery was also built. There are different narratives about who was the first companion bur-ied in the al-Baqī’ Cemetery, which is also known as Baqī’ al-Gharqad, Jan-nat al-Baqī’. There are some different narratives which tells us about who was the first companion buried to the Cemetery whether Es’ad ibn Zurārah from Ensār or Uthmān ibn Maz’ūn from Muhājir. This article deals with the issue whether Uthmān ibn Maz’ūn was the first buried person in al-Baqī’ Cemetery or not, in the context of narrations related to his death date.
Afyon and Istanbul International Turkish-Islamic Medical History , 2020
Cantharis (Spanish fly) which is an insect found in nature in different colors is mentioned as ze... more Cantharis (Spanish fly) which is an insect found in nature in different colors is mentioned as zerârîh, zerrûh, zerruh, cantharides, cantarid, banbul kurdu, kuduz böceği in Islamic and Western texts. There are green, grey, red-white and striped varieties. It is mentioned in the poisonous insects because of the quantitative compound it contains cantharidin. Hippocrates, Dioscorides, Galen, Rhazes (Rāzī) and Ibn Sīnā used cantharis to treat many diseases. These include ear pain, bladder stone, kidney stone, fever, gangrene, fungal infection, baldness, gonorrhea, rheumatism, rabies, jaundice, scabies, severe hearing, blood poisoning, skin diseases. Today, it is used as a homeopathic preparation in burns and urinary system disorders. Rhazes's al-Hāvī contains important information about the use of cantharis in medical treatments. Among these, epilepsy, headache, eye diseases, abdominal water collection, rabies, bladder inflammation, urinary tract inflammation, bladder stone, kidney stone, gout, abscess, acne, baldness, and nail spots can be mentioned in the treatment of many ailments. While Rhazes obtained some of these methods of treatment from scientists such as Rufus, Galen, Ahron, Hunayn ibn Ishāq, he learned some of them from his own experiences. He also mentions the side effects that occur during the therapeutic use of cantharis. The aim of this paper is to examine the preparation of cantharis as a medicine, which diseases it is used for, the side effects of its use as a medicine and to determine the information origins of Rhazes in this topic.
Afyon and Istanbul International Turkish-Islamic Medical History, 2020
The topics that whether there are hammams or not in the Early Islamic Geography although Islam gi... more The topics that whether there are hammams or not in the Early Islamic Geography although Islam gives crucial importance to body and environment, whether body cleanliness is achieved within the scope of hammam culture or not. The quick development of the hammam culture is emphasized frequently in the Civilization History studies because of the importance that Islam gives to cleanliness. Additionally, it is put forward that there were hammams in Macca and Medina where Islam first spread. Moreover, it is mentioned that some rules found voice from the Prophet Mohammad about how should be behaved in hammams. It is important that Islam attracts notice to cleanliness and sees cleanness as a part of daily life. However, it is another debate that whether there is a structural and cultural hammams. In this paper, it will be addressed that whether there was hammam or not. The meeting adventure of Muslims with hammams and hammam cultures will be tried to be clarified.
Afyon and Istanbul International Turkish-Islamic Medical History, 2020
Hijamah has been used as a treatment method since ancient times and is one of the most popular pr... more Hijamah has been used as a treatment method since ancient times and is one of the most popular practices among traditional and complementary medicine methods. The Prophet Muhammad himself has applied this method and recommended, which is one of the most important factors explaining its prevalence. Because of this reason, hijamah practice has been considered as sunnah among Muslims. Despite this interest, it is discordant that there is not enough and satisfactory scientific study on hijamah. In this article, information related to hijama will be determined from the narrations in the work of Abū Dāwūd’s Sunan. And it will be tried to reveal how this information sheds light on the hijama practices in the Prophet Muhammad’s era. Abū Dāwūd is one of the leading hadith scholars who lived about 202-275 (817-888). His book called Sunan is one of the six important hadith books known as Kutub-i Sitta, and it is one of the important sources of the hadith literature.
European Journal of Interdisciplinary Studies , 2017
Each society has a unique cuisine and taste which has been developed over time. Furthermore, each... more Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society's cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily life of people in terms of different point of views beside perception about world blessings. In this text, variety of foods consumed in Arabian Peninsula, distribution of these according to types and variety of dishes, pots and pans that were used during The Prophet Muhammad era was mentioned. This study aimed to enlighten whether religion has an influence on cuisine and Islamic religion suggests a life devoid of food and drink. 1
European Journal of Interdisciplinary Studies , 2016
At the present time, it is obvious that the attention to alternative, protective and complementar... more At the present time, it is obvious that the attention to alternative, protective and complementary applications of medicine has increased and in this sense, there is a special curiosity to the case, Prophetic Medicine "al-Tibb al-Nabawī". The content of this literature known under the headline of Prophetic Medicine "al-Tibb al-Nabawī" that we come across from the 13th century, have not examined scientifically yet and it gains popularity as a reflection of love to Prophet Muhammad and Sunnah perception. Additionally, nowadays we increasingly witness to some treatment modalities and some herbal drugs associated to the Prophetic Medicine "al-Tibb al-Nabawī" and all these practices are given a different meaning (sacred). This situation did not only create information convergence which obstacle retaining historical facts in the correct way but also, more importantly, gained a new dimension that threatens human health through misinformation and a false application. Multidimensional researches such as the history of science, history of civilization researches, laboratory studies, and collaborative work and effort of committees that contains different approaches from different countries, are needed to evaluate the information that we come across under the name of Prophetic Medicine "al-Tibb al-Nabawī". In this paper, we are going to try to argue what the concept of Prophetic Medicine "al-Tibb al-Nabawī" states, how the literature related to this area in the historical time streaming, and the content of it.
European Journal of Multidisciplinary Studies, 2016
During the time of the Prophet Muhammad, some women took part in medical services to contribute t... more During the time of the Prophet Muhammad, some women took part in medical services to contribute to their society, in Mecca and Medina. We found approximately 50 women contributing to their society in terms of medical services. Their medical contributions were generally traditional practices about the daily necessities of their society. Understanding the service provided by these women to their society at that time is very significant in terms of its contribution to the history of folk medicine. The contribution of these women was mainly in the areas of the nursing and assisting the midwives, prenatal and postnatal care, some surgical operations, caring were wounded in wars, giving soldiers a meal, medical treatment for some diseases and daily injuring, treatment of animal beats, psychological therapy, practicing dietician care and body care, some folkloric treatments of some pediatric diseases, and sexual education. In this paper, I will ground my work on Islamic sources.
Uploads
Papers by Levent ÖZTÜRK
The immigrants who arrived in Medīna settled temporarily in the houses of the Ansār, like the Prophet, and they lived with those whose houses were available in Qubā and Madīna. Abū Bakr, accompanied by the Messenger, immigrated to Madīna. When he came to Madīna, he became a guest in the Banī Hārisah neighborhood in the al-Sunḥ region, where was accepted the start of the Āliya region, and after a while, he was given a home there. Apart from the house in the Banī Hārisah area, Abū Bakr had two other houses on the east and west side of the Prophet's Mosque. In this study, riwāyahs about the houses belonging to Abū Bakr will be discussed. In this context, information will be given about how Abū Bakr acquired his houses, how long he lived in these houses, who lived with him and the fate of these houses. This study will enable us to see how Muhācirūn, who migrated to Madīna, solved their housing problems. In addition, the findings of these houses will reveal some details about the social life in Madīna. This article will provide a better understanding of the Prophet’s words about the house of Abū Bakr near his death: “Close all the doors except for him”.
Keywords: Islamic History, ‘Abbāsids, al-Muʿtaṣim, Translation Movements, Bayt al-Ḥikma.
Hippocrates, Dioscorides, Galen, Rhazes (Rāzī) and Ibn Sīnā used cantharis to treat many diseases. These include ear pain, bladder stone, kidney stone, fever, gangrene, fungal infection, baldness, gonorrhea, rheumatism, rabies, jaundice, scabies, severe hearing, blood poisoning, skin diseases. Today, it is used as a homeopathic preparation in burns and urinary system disorders.
Rhazes's al-Hāvī contains important information about the use of cantharis in medical treatments. Among these, epilepsy, headache, eye diseases, abdominal water collection, rabies, bladder inflammation, urinary tract inflammation, bladder stone, kidney stone, gout, abscess, acne, baldness, and nail spots can be mentioned in the treatment of many ailments. While Rhazes obtained some of these methods of treatment from scientists such as Rufus, Galen, Ahron, Hunayn ibn Ishāq, he learned some of them from his own experiences. He also mentions the side effects that occur during the therapeutic use of cantharis.
The aim of this paper is to examine the preparation of cantharis as a medicine, which diseases it is used for, the side effects of its use as a medicine and to determine the information origins of Rhazes in this topic.
It is important that Islam attracts notice to cleanliness and sees cleanness as a part of daily life. However, it is another debate that whether there is a structural and cultural hammams. In this paper, it will be addressed that whether there was hammam or not. The meeting adventure of Muslims with hammams and hammam cultures will be tried to be clarified.
In this article, information related to hijama will be determined from the narrations in the work of Abū Dāwūd’s Sunan. And it will be tried to reveal how this information sheds light on the hijama practices in the Prophet Muhammad’s era. Abū Dāwūd is one of the leading hadith scholars who lived about 202-275 (817-888). His book called Sunan is one of the six important hadith books known as Kutub-i Sitta, and it is one of the important sources of the hadith literature.