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Mustafa Öztürk

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Mustafa Öztürk
EducationMarmara Üniversitesi İlahiyat Fakültesi

Mustafa Öztürk (born 8 November 1965, Keşap, Giresun) is a Turkish theologian and academician who worked in the field of exegesis and Quran studies,[1] and produced various scientific works.[2][3] Öztürk is known for his historicist approach, which advocates that everything related to Islam, especially the Quran, should be interpreted according to their historical context.[4][5][6][7][8][9]

This view can be summarized as follows: Many expressions in the Quran regarding issues such as slavery, concubinage, booty and punishments reflect the understanding of the period in which they were written. Therefore, such provisions specific to that period cannot be accepted as the basis of religion and should be abandoned.

Quran and science

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Öztürk is against looking for scientific miracles in the Quran, which he considers to be a Western imitation.[7][10][11] He rejects the claims of scientific miracles in some verses: The 30th verse of Anbiya Surah is about drought,[12][13] The 88th verse of An-Naml is about the apocalypse.[14] He claims that the Quran does not provide information about the formation of the universe, humans and other living things, and opposes both the views that "There is no evolution in the Quran" and "The Quran reported evolution" and states that the relevant verses point to resurrection.[15]

Sunnah

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Öztürk criticizes not accepting any religious source other than the Quran,[16] and claims that the prophet made decisions (for things such as leaving the house) without waiting for the verse, and that the Quran comes after the sunnah and approves it, or warns and corrects it when it goes to the wrong place.[17]

Change of belief

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Öztürk points out Ahmed bin Hanbel's words, "Whoever says that Allah is everywhere is a heretic, an infidel. He should be invited to repent, but if he does not, he should be killed" and states that in early Islam, it was believed that Allah was in the sky. According to Öztürk, in the following centuries, we were faced with the fact that belief can change over time, which can be seen in the statement of the Ahl as-Sunnah scholar, theologian-commentator Fakhr al-Din al-Razi, "A place cannot be attributed to Allah, He is present and everywhere."[18]

Relativity in morals

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In his opinion, the debates about the marriage of the Islamic prophet Muhammad with Zaynab bint Jahsh, who was married to his adopted daughter, are an example of the relativity of morality.

The narration is as follows: "The Prophet sees Zaynab bint Jahsh while she is married to Zayd ibn Haritha, he likes her and begins to feel love for her. When he sees Zaynab, he says, "Allah, who turns hearts, is free from defective attributes." Zaynab bint Jahsh hears this and tells it to Zayd. Thereupon, Zayd wants to divorce Zaynab, but the Prophet says to Zayd, "Keep your wife with you, fear Allah." As a result, Zayd divorces his wife and then says, "You said so, but what is in your heart?" The verse "You were hiding" ( (Surat al Ahzâb:37) appears and thus Muhammad marries Zaynab, which is included in early Islamic history sources such as Narration Tabari.[19]

Imam Mâturîdî condemned the fact that the marriage was attributed to Muhammad's influence from Zainab in Al-Tabarî's interpretation. Öztürk attributes the fact that one of the scholars said "it's like honey" and the other said "it can't be possible, it's immoral" to the difference in Arab and Turkish cultures.[20]

Child marriage

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Öztürk says that it is a tradition against child marriage, with examples such as Aisha and approximately 60 companions marrying at an early age. He says that the expression "the waiting period for those who have not yet menstruated is three months" in the 4th verse of At-Talâk was understood as "those who became widows before they reached puberty", not "those who could not menstruate due to an illness" until the modern age. According to him, child marriage would be prevented by seeing it not as a universal law but as an Arab custom of the time.[21][22]

Religious communities

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Öztürk, who also works as a columnist, was the first person to compare the community led by Fethullah Gülen with Assassins, criticizing him for being seen as an innocent imam,[23] and criticized the effectiveness of communities with religious references, especially the Gülen Community, in the faculties of theology.[24][25][26] He also criticized the ideology behind Islamic-referenced terrorism such as ISIS.[27] While giving information to the Turkish Grand National Assembly Coup Commission, which was investigating FETO, he drew attention to the danger that other communities could pose.[28]

Other opinions

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Mustafa Öztürk brought the historicist perspective to the agenda by discussing the issue of universality/historicity of the Quran[6][29] similar to Fazlur Rahman Malik.[30] He opposes evaluating the provisions in the Quran independently of their place, time and addressees.[4] He says that the verses in the Quran describing creation are not 'informative' but emphasize the power of Allah.[31] His views attracted attention outside Türkiye and were discussed in scientific theses, various publications and theological journals.[32][33]

References

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  1. ^ "Kur'an Araştırmaları Merkezi, Kur'an Tarihi Araştırma Grubu Kadrosu". Archived from the original on 2 April 2017. Retrieved 1 April 2017.
  2. ^ ""Mustafa Öztürk'ün Polemikleri", Haber10". Archived from the original on 29 March 2017. Retrieved 28 March 2017.
  3. ^ ""Diyanet'ten uyarı" başlıklı haber, Yurt gazetesi, 14 October 2016". Archived from the original on 29 March 2017. Retrieved 28 March 2017.
  4. ^ a b Uygan, Erdem (1 April 2015). "Evrensel Kitaba "Tarih Felci"". Kitap ve Hikmet dergisi. No. 9. Süleymaniye Vakfı. Archived from the original on 25 July 2017. Retrieved 31 December 2017. Cite error: The named reference "kitapvehikmet" was defined multiple times with different content (see the help page).
  5. ^ "Arşivlenmiş kopya". Archived from the original on 29 March 2017. Retrieved 28 March 2017.
  6. ^ a b Öğüt, Salim. "Modern Düşüncenin Kur'ân Anlayışı Bir Zihniyet Eleştirisi" (PDF). Din Bilimleri Araştırma Dergisi. Vol. 10, no. 3. pp. 297–301. Archived from the original (PDF) on 15 April 2017.
  7. ^ a b Şeker, Mehmet Emin. "Kur'an-ı Kerim İçin Bilimsel Yorumun Gerekliliği". Kelam Araştırmaları. Vol. 12, no. 2. pp. 315–334.[dead link]
  8. ^ Zertürk, Hidayet (2016). Modern ve Tarihselci Aklın Kur'an Okumaları (Mustafa Öztürk Örneği) (in Türkçe). Ravza Yayınları.{{cite book}}: CS1 maint: unrecognized language (link)
  9. ^ Şenocak, İhsan (2016). Kur’ân-ı Kerîm Müdâfaası. Hüküm Kitap. pp. 250–252.
  10. ^ "yaptığı TV programından "Bilimsel Mucizeciliğin Açmazları" başlıklı bölüm". Archived from the original on 12 January 2021. Retrieved 15 August 2016.
  11. ^ "yaptığı TV programından "Kur'an'dan Bilimsel Ayetler Çıkarmak Kur'an'ı Yüceltmez, Kur'an'a Hakarettir" başlıklı açıklaması". Archived from the original on 1 August 2023. Retrieved 15 August 2016.
  12. ^ "yaptığı TV programından "Kur'an Big Bang'den BAHSETMİYOR" başlıklı kısım". Archived from the original on 1 August 2023. Retrieved 15 August 2016.
  13. ^ "Arşivlenmiş kopya". Archived from the original on 16 April 2017. Retrieved 15 April 2017.
  14. ^ "yaptığı TV programından "Kur'an Dağların Hareket Ettiğini Yüzlerce Yıl Önceden Söylüyor Mu?" başlıklı kısım". Archived from the original on 1 August 2023. Retrieved 15 August 2016.
  15. ^ "bir söyleşisinden evrim teorisiyle ilgili yaptığı açıklama". Archived from the original on 1 August 2023. Retrieved 21 August 2016.
  16. ^ Zengin, Mustafa (11 March 2016). "İslâm Düşüncesinin Yenilenmesi Üzerine". Birikim Dergisi. Archived from the original on 16 April 2017. Retrieved 15 April 2017.
  17. ^ "bir söyleşisinden "Sünnet önden gider, Kur'an arkadan gelir" başlıklı kesit". Archived from the original on 1 August 2023. Retrieved 4 November 2016.
  18. ^ "bir söyleşide yaptığı ilgili açıklama". Archived from the original on 5 December 2020. Retrieved 15 August 2016.
  19. ^ "Arşivlenmiş kopya". Archived from the original on 22 October 2022. Retrieved 8 December 2022.
  20. ^ "Bir söyleşisi". 2015. Archived from the original on 22 April 2017. Retrieved 15 April 2017. Peygamber Zeynep'i görür, etkilenir; bu Zeyd'in kulağına bir şekilde gider. Bunun üzerine Zeyd, Peygamber'in azat edilmiş kölesi olduğu için ve o dönemde köle kendisini efendisinin malı olarak gördüğünden Zeynep'i boşamak ve eşini Peygamber'le evlendirmek ister. Bunu reddeden Peygamber'e "sen öyle diyordun ama içindekini saklıyordun" ayeti gelir ve böylece Zeynep'le evlenir.
  21. ^ Bir sohbetinden "Fıkhi Hükümlerin Neredeyse TAMAMI İslâm Öncesi Arap Toplumunda Vardı Archived 2023-08-01 at the Wayback Machine"
  22. ^ Bir sohbetinde "Kıvırmayın, Geleneğe Göre Kur'an'da Çocuk Yaşta Evlilik Bal Gibi De Geçiyor; Çözümü Tarihselcilik Archived 2019-09-21 at the Wayback Machine" başlıklı kesit
  23. ^ "Gülen Cemaati ve Melez Teoloji; Mehdilik Takiyye Müdaracılık". Haksöz Haber. 10 February 2014. Archived from the original on 29 March 2017. Retrieved 15 April 2017.
  24. ^ "Prof. Dr. Mustafa Öztürk, Söz Bitmeden'de". Star. 23 July 2014. Archived from the original on 16 April 2017. Retrieved 15 April 2017.
  25. ^ "FETÖ'nün din anlayışı sapkındır". Yeni Şafak. 16 August 2016. Archived from the original on 15 April 2017. Retrieved 15 April 2017.
  26. ^ "Cemaat için ilk 'Haşhaşi' benzetmesi yapan ilahiyatçı profesör: Bunlar itlaf edilmeli!". T24. 16 August 2016. Archived from the original on 29 March 2017. Retrieved 15 April 2017.
  27. ^ Akyol, Taha (2 January 2017). "Reina katliamı". Hürriyet. Archived from the original on 29 March 2017. Retrieved 15 April 2017.
  28. ^ "Diyanetçi Prof'tan 'cemaat' uyarısı!". Sözcü. 13 October 2016. Archived from the original on 16 April 2017. Retrieved 15 April 2017.
  29. ^ Pehlivan, Mükerrem. "Kur'an'ı Kendi Tarihinde Okumak; Tefsirde Anakronizme Ret Yazıları". Gümüşhane Üniversitesi İlahiyat Fakültesi Dergisi. Vol. 4, no. 7. pp. 277–283. {{cite magazine}}: |access-date= requires |url= (help)
  30. ^ Hunter, Shireen (2015). Reformist Voices of Islam. p. 237.
  31. ^ "Arşivlenmiş kopya". Archived from the original on 1 Nisan 2017. Retrieved 31 March 2017. {{cite web}}: Check date values in: |archive-date= (help)
  32. ^ Körner, Felix (2008). Im Dienst der Versöhnung. pp. 13–22.
  33. ^ Zeugnis, Lebendige (2008). Türkisch-islamische Theologie im Aufbruch: Mustafa Öztürk (PDF). pp. 84–108. Archived from the original (PDF) on 29 March 2017. Retrieved 28 March 2017.
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