The Way of the Quran Turkish Meâl ve Tafsir-1381

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The Way of the Quran Turkish Meâl ve Tafsir
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  • Quran Road Turkish Meâl ve Tafsir (5 Volumes)
    Prof. Dr. Hayreddin Karaman
    Prof. Dr. Mustafa Cagri
    Prof. Dr. İbrahim Kafi Dönmez
    Prof. Dr. Sadrettin Silver
    The Qur'an, the Prophet. It contains the revelations that Muhammad received during his prophecy lasting more than twenty two years (610-632). Hz. Since the early periods of the prophethood of Muhammad (a.s.), the Qur'an was considered by Muslims not only as an intervention of the divine speech to the lived history, but also as a book of worship and prayer. It was recorded with great care under the supervision of the Prophet, passed on to large masses and was constantly read. In fact, we know that among the first Muslims, there were companions who wrote special mushafs for themselves, as well as those who memorized the incoming revelations in proportion to their power.

    I. Caliph Hz. After the martyrdom of many Hafız Companions who witnessed the Qur'an in the Battle of Yamama, which took place during the time of Abu Bakr, in 633, Hz. The Companion of Hafız, Zayd b. Thabit, Hz. The duty of converting the texts of the Quran written by the Prophet into a mushaf by referring to the testimony of other hafiz companions was given. Zaydb. At the end of a meticulous work he made in consultation with the companions, Thabit made the Qur'an texts written on various materials into a book. While preparing the text of the Qur'an, the order of the verses or the integrity of the subject was not taken as a basis. The order of tilavet taught by the Prophet was followed.
    Conqueror activity knows no limits III. Caliph Hz. During the Ottoman period, the reading of the Qur'anic verses in different regions due to the expansion of the Islamic geography caused disagreements between the first Muslims and those who were new to Islam. This conflict of recitation, partly due to the insufficiency of the Arabic script, which did not yet have points separating the consonants and vowels, and partly due to the differences in local dialect, was essentially the Prophet. Although it was a natural situation permitted by the Prophet, the political will of that day envisaged a study to minimize the differences in qiraah in order to eliminate possible confusion. Again Zayd b. There is a commission chaired by Thabit, after a few years of work, there is one. Despite this wealth, our society, on various occasions, expressed the demand of the Presidency of Religious Affairs to prepare a new interpretation of the Quran that would respond to contemporary needs, as the public was well informed. In line with these demands, our Presidency, as a requirement of the policy of benefiting from the knowledge of our country in the field of theology, which has been adopted for many years, Prof. Dr. Hayreddin Karaman, Prof. Dr. İbrahim Kafi Dönmez, Prof. Dr. Sadrettin Gümüş and Prof. Dr. Mustafa Çağrıcı, prepared as a result of the meticulous work of the commission and subsequently passed the examination of the Supreme Board of Religious Affairs in your hand, the Qur'an Yolu Turkish Meal and Tafsir has been included in the publication.
    Studies on the history of tafsir show that behind the interpretation differences among commentaries, besides personal factors such as the intellectual tendency, field of expertise and political attitude of the commentator, there are also social factors such as the needs and possibilities of the age in which the commentator lives. This situation not only makes it easier for us to understand the reasons for the polyphony in the field of Quran interpretation, but also makes it understandable why we could not be contented with a single interpretation throughout history. The main reason for this is that the tafsir activity consists of "interpretation", which is subjective in essence. Due to the subjective character of the tafsir activity, today it is not possible to talk about a commentary that will make the reader independent of all other commentaries and eliminate the problems in understanding the Quran. Accordingly, the fact that any commentary has been published by the Directorate of Religious Affairs does not give that tafsk an official identity. What is done by the Presidency is to take the responsibility of the publications against religion and society and compliance with science.

    The commentary in your hand is a valuable work prepared by taking into account the needs of today's Muslims and benefiting from the classical tafsir knowledge, and it bears the privilege of being written by a team of scientists who are competent in their fields.

    Directorate of Religious Affairs
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