Günümüz sosyoloji teorisinde fikirleri yeniden keşfedilen Simmel’ın din teorisi ve din sosyolojine katkısı nispeten ihmal edilmiştir. Onun yaklaşımının temelinde sosyal ve tarihsel bir fenomen olarak din ile insanın doğasında yer alan dinselliğe dayalı öznel dindarlık ayrımı yer almaktadır. Simmel’a göre "belirli bir manevi nitelik" veya "ruhun tutumu" olarak insan doğasında yer alan dindarlık, insanın dünyaya bir bütün olarak bakmasına ve dinin kültürel bir ürün olarak oluşmasına imkân tanımaktadır. Dini insan etkileşimleri ile temellendirmeye çalışan Simmel, insanın birçok ilişkisinin özünün dinî karakterde (...) olduğunu savunmuştur. Türkçe literatürde Simmel’ın din teorisine ve din sosyolojine katkısına dair bir makale dışında bütünlüklü bir çalışma bulunmamaktadır. Büyük ölçüde Simmel’ın dine ilişkin metinlerinin orijinal dilden yeniden okunmasını esas alan bu makale, onun din sosyolojine katkısını; din anlayışını, din ile dindarlık ve din ile kültür ilişkisine dair yaklaşımlarını betimlemektedir. (shrink)

: The corpus of fatwa named as Bostānu Shaqā’iq al-Nuʿmān, recorded in the Veliyuddin Efendi section under the number 1414 at Beyazıd State Library. It has been ignored so far. Because of its name, it may be thought that it is a part of Tashkoprulüzāde’s book Shaḳā’iḳ-i Nuʿmāniyya, but it is a nuqullu fatwa collection of Babakūshī ʿAbdurrahmān Efendi. In the famous Shaqā’iq appendix Atā’ī, which gives information about the biography of Abdurrahmān Efendi does not mention the book with this (...) name. Abdurrahman Efendi who was from a family in Plovdiv region worked in different positions in Istanbul and Edirne. Then, he was appointed as a mufti to Kefe, Crimea. He died in 983/1576. There is no information about his scholarly identity in ‛Aṭā‛ī except being the intern of Abū l-Suʿūd Efendi. In this essay, first of all, the place of Babakūshī in Ottoman Islamic Law tradition will be determined, and the features of the manuscripts and some notes on the postscript will be studied. In assessment section, especially because of the notes on the manuscripts, it has to be studied in terms of Islamic Law literature and its place should be figured out in fatwa literature. Summary: Nuqullu Fatwa collections that included citations were the books that were created for people to have access to the ruling on legal issues of scholars who were appointed as Muslim judges or muftis together with their sources and background. Although there are several studies in the literature about fatwa collections with citations Babakūshī ʿAbd al-Raḥmān Efendi's book titled Bostânu Shaqā'iḳ al-Nuʿmān was not included in the literature. ‛Aṭā‛ī provides information about the life of Babakūshī Abdurrahman Efendi. Atâ'î explains that he climbed the stairs with the help of Baba Efendi and joined the special group of people with aptitude at the level of apprenticeship. Then he raised also to the level of being the intern of Abū l-Suʿūd Efendi. Later, Babakūshī ʿAbd al-Raḥmān started to teach. He taught as a teacher for three years in Istanbul and then became the Mufti of Kefe replacing Molla Akmal al-Dīn. Molla Ekmeleddin, who was better known as Ekmel Efendi, just like ʿAbd al-Raḥmān Efendi, was an apprentice of Abū l-Suʿūd Efendi and would later be transferred to Cyprus after the island was conquered. According to Aṭā‛ī, ʿAbd al-Raḥmān Efendi remained in that position which he was appointed as Ṣahn teacher until his death and died in Zilqāda 983/February 1576. The highest position that Babakūshī took among the religious scholars organization in the Ottoman Empire was being the Mufti of Kefe. As stated by ‛Aṭā‛ī, he was appointed as the Mufti of Kefe with the title of Ṣahn teacher. Instead of giving information about his teachers, ‛Aṭā‛ī mostly concentrated on Baba Efendi who was one of his relatives. Therefore we do not have information about his mentors/teachers. We can say that he belonged to the Ottoman school of scholars since he was an apprentice of Abū l-Suʿūd Efendi. The copy which is the subject matter of this study is registered as Veliyüddin Efendi with number 1414 at Bāyezıd State Library. According to our research, the copy which has 237 sheets is the only copy of the book. From the expressions of Babakūshī in the preface, it is concluded that the book was written close to his death. There are several notes written with different pens as footnotes of the book. Here, four of them which are considered to be more important will be identified.First: Notes written with the same pen as the main text. These are generally citations from books such as Tatarkhāniyye, Hidāya, ‛İnâya, Kashf al-Asrâr Sharḥu Manār.Second: are 'maṭlabs' i.e. important matters. Third: are relatively inelaborate notes. These were written by someone who we thought was not a copyist/calligrapher when compared with the general style of the book. Fourth: Warning notes which included some questions. These are generally in Turkish. The preface of the book, provides sufficient information about who the author was and the nature of the book. ʿAbd al-Raḥmān Efendi, with the intention of writing a collection, started to research taking into account imams' and shaykhs' nāsikh and mensūkh and he also considered sheikhs' explanations about what was definite and what needed caution and taqwa in practice. He recorded that this search lasted for 3 years and he referred especially to Fatāwa-yi Qādikhān and Fatāwa-yı Tatarkhāniyya within this period and additionally reviewed and studied Islamic Law books that he found in the Ottoman Empire. He described that he divided these into chapters and inserted subject matters in the footnotes. Then he described how he gave the title, Bostānu Shaqā'iḳ al-Nuʿmān to the book emphasizing especially bostan.This could be seen in the expression, Masīratan li'l-Qudāt. No reference was made to Shaqā'iḳ al-Nuʿmān in the title of the book. Probably he had his intentions due to the famous book titled Şeḳ' āiḳ-i Nuʿmaniye and his pupils). In the chapter which started with Fasl right after the preface the author said that fatwa would be issued based on the opinions of three imams, namely Abū Ḥanīfa, Abu Yūsuf and Imām Muhammed that their madhap was followed and their good morals were observed. Then, it was stated that the Mufti could issue fatwas according to the opinions of first, Abū Ḥanīfa, then Abu Yūsuf and finally Imam Muḥammed. It was also stated that if he could not find their opinions and had himself muctehid, he could give his ictihad. The Fatwa collection, Bostān, is an important work among the 16th century Ottoman books since it is an important scholar's book who had witnessed Islamic knowledge in the central Ottoman Empire and Crimean region. (shrink)

A salient tradition in contemporary affect theory heavily relies on distinguishing between emotions and affects. The former refers to structured categories of socially coded affective states, while the latter denotes the pre-social libidinal flow underlying emotions. This distinction is commonly attributed to Spinoza and is thought to have been further developed by Deleuze. In this article, I argue that this overall historical picture is misleading and inaccurate. Deleuze radically transforms Spinoza’s theory of affect for the ends of his own ethical-political (...) philosophy. Moreover, I argue that Deleuzian and similar conceptualizations of affect fail to fulfill their political and ethical promises due to two critical problems. In the last section, I show that a unified notion of emotion inspired by Spinoza, which does not create a sharp rift between emotions and affect, can perform the same explanatory function intended by the emotion-affect distinction while allowing us to circumvent these problems. (shrink)

The political scientist and former Bavarian Minister of Culture Hans Maier has created a historically profound, theologically educated, literarily and musically highly sensitive, politically mature body of work, with which he has inscribed himself in the (intellectual) history of the Federal Republic. This book is the first to contain contributions by renowned scholars and politicians on the rich work and impact of the Catholic scholar and politician Hans Maier. It thematises and appreciates in detail his view of German history and (...) the traditions of political thought, his critique of political language, political theology, totalitarianism and political religions, but also his contributions on Catholicism and modernity, his writings on literature and music, and finally his influence as an academic teacher, public intellectual and politician. With contributions by Udo Bermbach, Thomas Brose, Ahmet Cavuldak, Horst Dreier, Hermann-Josef Große Kracht, Jens Hacke, Oliver Hidalgo, Hans Günter Hockerts, Patrick Horst, Horst Möller, Heinrich Oberreuter, Henning Ottmann, Mark Edward Ruff, Hans Otto Seitschek, Michael Stolleis, Bernhard Vogel, Peter Graf von Kielmansegg, Theo Waigel and Markus Zimmermann. (shrink)

The epistemic basic structure of a society consists of those institutions that have the greatest impact on individuals’ opportunity to obtain knowledge on questions they have an interest in as citizens, individuals, and public officials. It plays a central role in the production and dissemination of knowledge and in ensuring that people have the capability to assimilate this knowledge. It includes institutions of science and education, the media, search engines, libraries, museums, think tanks, and various government agencies. This article identifies (...) two demands of justice that apply specifically to the institutions that belong to it. First, the epistemic basic structure should serve all citizens fairly and reliably. It should provide them with the opportunity to acquire knowledge they need for their deliberations about the common good, their individual good, and how to pursue them. Second, the epistemic basic structure should produce and disseminate the knowledge that various experts and public officials need to successfully pursue justice and citizens need to effectively exercise their rights. After arguing for these duties, I discuss what policies follow from them and respond to the worry that these duties have illiberal implications. (shrink)

İslâm tarihi boyunca Müslümanların üzerinde özenle durdukları temel meselelerden biri Kur’ân-ı Kerîm’i öğrenme ve başkalarına öğretme konusudur. Zira İslâm’ın emirlerinin doğru bir şekilde anlaşılması ve yaşanması için Kur’ân’ın orijinal haliyle öğrenilip öğretilmesi zaruri kılınmıştır. Konuyla ilgili öncelikli sorumluluk, Kur’ân’ın ilk muhatabı ve uygulayıcısı olan Hz. Peygamber (s.a.v.) tarafından alınmıştır. O, ashâbına âyetlerin hem mesajlarını hem de okunuş şekillerini (lafızlarını ve kelime telaffuzlarını) öğretmiş ve bunların uygulamalarını bizzat göstermiştir. Bu bağlamda araştırmanın konusu, Hz. Peygamber’in (s.a.v.) ilk muhataplarına Kur’ân’ı öğretirken dikkate aldığı (...) bazı pedagojik esasları ortaya koyup değerlendirmektir. Buradan hareketle araştırmada, kaynaklarda zikredilen bilgiler ışığında Hz. Peygamber’in (s.a.v.) Kur’ân’ı okuma tavrı, talim etme usûlleri ve öğrencilerine yaklaşımlarına dair tespitlerde bulunmak; bu sayede günümüz Kur’ân öğreticilerine yol gösterecek bir yöntemin ve iletişim dilinin oluşmasına katkı sağlamak hedeflenmiştir. Bu yaklaşım ve anlayış aynı zamanda makalemizin de hareket noktasını oluşturmaktadır. Ayrıca araştırmada Hz. Peygamber’in (s.av.) Kur’ân öğretimi esnasında hayata geçirdiği pedagojik esasları, bir ilke veya metodu doğrudan konu edinmeksizin, süreç odaklı yaklaşımla tahlil etmek amaçlanmıştır. Dolayısıyla İslâm tarihinde Kur’ân öğretimi yapılan başka bir zaman diliminde bu işle meşgul olan şahısların uyguladıkları pedagojik ilke ve metotlar araştırmanın kapsamı dışındadır. Ancak çalışmada yer yer Hz. Peygamber’in (s.a.v.) Kur’ân öğretim metotlarının kendisinden sonraki döneme etkisine dair örneklerin verildiği de olmuştur. Konuya ilişkin literatüre göz atıldığında dikkat çeken ilk husus, Hz. Peygamber’in (s.a.v.) eğitimciliğini genel anlamda ana hatlarıyla ele alıp değerlendiren birçok çalışmanın varlığıdır. Bununla birlikte onun, Kur’ân eğitimi-öğretimini özel olarak ele alıp irdeleyen araştırmalar çok fazla değildir. Bu çalışma böyle bir düşüncenin ürünü olarak ortaya konulmuştur. Araştırmanın konuyla ilgili diğer çalışmalardan farkı, eğitici-öğretici ilişkileri bağlamında ve pedagojik ilkeler çerçevesinde Hz. Peygamber’in (s.a.v.) Kur’ân öğretimini ele almasıdır. Bu çerçevede çalışma kapsamında ilk aşamada verilerin elde edilmesi için kapsamlı literatür taraması gerçekleştirilmiştir. Bunun sonucunda elde edilen verilerin analiz ve değerlendirmesinde nitel araştırma yöntemlerinden doküman analizi tekniği kullanılmıştır. Çalışma neticesinde Hz. Peygamber’in (s.a.v.) Kur’ân öğretiminde uyguladığı pedagojik esaslar “kabiliyetli olanları özel olarak seçip yetiştirmesi, Kur’ân öğretiminde fırsat eşitliği sunması, aceleci davranmaması, öğrenmede güçlük yaşayanları gözetmesi, hayata aktararak öğretmesi, alfabeden ziyade ezber yoluyla öğretimi benimsemesi, öğrencilerinden dönüt alması, bireysel ve toplu öğrenime imkân sunması, örgün ve yaygın Kur’ân öğretimini aynı anda uygulaması, Kur’ân’ın lafızlarını bizzat tatbik ederek öğretmesi, yazı ve ezberi birlikte kullanması, Kur’ân öğreniminde başarılı olanları teşvik ve takdir etmesi” şeklinde tespit edilmiştir. (shrink)

In this article, I develop a novel version of the multiverse theory of sets called hierarchical pluralism by introducing the notion of “degrees of intentionality” of theories. The presented view is articulated for the purpose of reconciling epistemological realism and the multiverse theory of sets so as to preserve a considerable amount of epistemic objectivity when working with the multiverse theory. I give some arguments in favor of a hierarchical picture of the multiverse in which theories or models are thought (...) to be ordered with respect to their plausibility as a manifestation of endorsing the idea that some set theories are more plausible than others. The proposed multiverse account settles the pluralist’s dilemma, the dichotomy that there is a trade-off between the richness of mathematical ontology and the objectivity of mathematical truth. The view also extends and serves as an alternative position to Balaguer’s intention-based Platonism, from which he claims that a certain version of mathematical pluralism follows. (shrink)

M. Hayri Kırbasoglu is researcher who studies in the field of ḥadīth. Kırbasoglu’s latest work was on the famous orientalist Ignaz Goldziher, and in his book Understanding Goldziher, he claimed that Goldziher, who was criticized by Muslim researchers, was not understood correctly, a hate and smear campaign was carried out against him, and he suffered a great injustice. The reason for writing this article is to analyze the defense of Goldziher put forward by Kırbasoglu in the aforementioned study and to (...) evaluate whether he is right in his opinions and determinations. As a result of our research, it was seen that there was no other study that was critical of Kırbasoglu’s defense of Goldziher, and it was decided to write this article. The article is limited to Kırbasoglu’s aforementioned work, and it is aimed to introduce both him and Goldziher correctly, based on Kırbasoglu’s views here. At the end of the article, it was concluded that Kırbasoglu’s evaluations about the Jewish orientalist Goldziher were subjective, one-sided, biased, reactive, far from objectivity and superficial, in addition, it was concluded that most of his analyzes related to Goldziher do not correspond to the facts. (shrink)

Novel, as a literary genre, is described as the expression of events and emotions by using unconventional methods and techniques; beyond this, novek is also a subject of sociology. For this reason, writers have used the art of the novel as a way of expressing the pain experienced by the individual and its social dimensions. One of these writers is Mourid Barghouti (d. 2021), who was born in Palestine in 1944 and studied English Language and Literature at Cairo University. Banned (...) from entering Palestine in 1967 when he graduated from the university, and exiled from Egypt for criticizing Anwar al-Sādāt's (d. 1981) visit to Israel, Barghouti lived in exile for 17 years in various Arab and European countries away from his wife and child. Barghouti, who returned to Palestine 30 years after his departure, wrote a novel called I Saw Ramallah. This novel was first published in 1997, and he expressed his homesickness and the experiences of the Palestinian people after the occupation. Divided into nine chapters, consisting of 220 pages and translated into many languages, the novel shows the drama of many Palestinians who entered the British mandate after World War I, whose lands were occupied with the establishment of Israel in 1948, and who was forced to leave their homeland. In this sense, the novel I Saw Ramallah reflects both the expatriation of Palestine and the author. In this study, the work named I Saw Ramallah was elaborated in terms of technique in order to determine to what extent the author used the rules of the art of the novel, and thematically which subjects were handled in the novel. It is understood that the name of the novel was chosen to reflect the content by making use of the symbolic value of the place. This novel is seen as an autobiographical novel type, due to the author’s narrator technique used and the author tells his own life. The author's entry into Palestine is used as the objective tense of the novel; the author, with recollections and connotations in objective time, conveyed his experiences by using the flashback method. Events that contain enough sadness have been tried to be conveyed as they happened by mentioning time, place and individuals in order to awake the reader's feelings. Although the events in the novel are listed non-chronologically, when the whole novel is examined, it is seen that the author writes his experiences within the framework of the days he spent in Ramallah and the memories that they remind him of, and in the order in which they come to mind. In almost all of the novel, classical Arabic is preferred. The novel has avoided as much forced expressions and literary expressions that enlarge or reduce events as possible. Although it is impossible to claim that he is completely impartial as a Palestinian, it is seen that the author describes the events with the simplicity of a Palestinian citizen, away from political conflicts as much as possible and in a natural language. It is possible to say that the dominant use of critical style in the novel as the experiences of a writer suffered living abroad throughout his life, shaped his perspective on life and its reflection on the novel. The main topic of the novel is the absence from home. In addition, those killed far away from their homeland, Jewish settlement, the effect of Jewish occupation on the social life, the Oslo Agreement and the role of the phone in the life of the expat are handled as sub-themes. Although the novel named I Saw Ramallah is mostly close to daily or commemorative works and does not fully fit in the definitions of novel art as it emerged in the West, it includes the style of novel art at a certain level. It is seen that the novel has an important place in terms of raising awareness on the Palestinian issue in the Arab and Islamic world. The novel I Saw Ramallah, which was awarded The Naguib Mahfouz Medal for Literature by the American University in Cairo in 1997, is likely to have received this award because of its thematic aspect rather than its stylistic aspect. Considering this award that the novel won against its peers and the considerations we mentioned during the technical and stylistic analysis we made about the novel, it is seen that the art of the novel in Arabic literature is still in the development stage. (shrink)

Al-Mu'jam Al-muḫtaṣ of Murtadā Al-Zabīdī (d. 1205/1791) in which a scholar recorded his teachers, the books that he obtained the right to narrate during his education life and the chain of transmission from his teachers to the author, is one of the important representatives of the mu'jam genres in 12th/18th century. It can be said that the mu'jam that Zabīdī wrote to record the important people in his life, goes beyond the standard mu'jam with its compilation style, sources, diversity of (...) biographers and anecdotes about the writing activity of the period. Based on Zabīdī's teachers, students and contemporaries, their origins, specialization and profession, the dates of their deaths, the dates of his encounters with them, the extent of his friendships, the dated rihle route, the lecture places and the books he taught, a panorama about the mu'jam will be drawn. The mu’jam, which includes 635 biographies, has a wide range of written and oral sources, especially ijazat and samā sources. Zabīdī's correspondence with scholars from different regions, taqrīz/appreciation written for his famous books and poems belonging to scholars of the period are among these sources. Numerous taqrīzs on his Tāj al-ʿArūs and Sharḥ Al-Iḥyā's point to their fame at that time, while Mu’jam, which has the appearance of an independent poetry anthology due to the poems that reach tens of pages, reveals his unknown poetic side. On the other hand, some couplets recorded in Persian and Turkish show his knowledge of these languages. Zabīdī is a versatile personality who lived in different geographies such as India, Yemen and Egypt and met many scholars there. Rihles in different regions of Yemen such as Zabid, Moravıa and Mocha, as well as inside Egypt, including Damietta, Raşıt, Fuwwah and Asyut, show that Zabīdī traveled frequently for the sake of knowledge. Egypt, where he went in 1167 (1753) with the advice of his teacher al-Aydarūs and spent thirty-eight years of his life, has an important place in his scientific adventure. Recording sufis, merchants and janitors as well as famous people from different fields such as poets, jurists and muhaddis in biographies reflects Zabīdī's extensive contact reaching various segments of society through the aforementioned rihles. While Zabīdī was obtaining knowledge through both these journeys and ijazat, he also gave ratification/ijazat to the students who came to him. While he prefers ijazat of al-musalsal bil awwaliyyah and Al-Awail Ṣaḥīḥ/al-Kutub al-Sittah for those who come to him for short periods of time on the occasion of pilgrimage, but on the other hand he gaves ijazat of Ṣaḥīḥ al-Bukhari, Shamail Tirmidhi, Sharḥ Al-Iḥyā and Al-Amali for his long-term students. Lessons, both open to the public in mosques and with more private groups at home, were held in informal rather than systematic/formal style like in the madrasah. The books that Zabīdī received the right to transmit through his rihles are listed below under the "textbooks" heading. When a book is mentioned in whichever biography, it can be implicitly considered the person has the elevated chain of transmission of the book. Similarly, it can be revealed in which region and by whom tranmits the short chain of a book. This reveals the unknown aspects of regional and temporal writing style. On the other hand, it is possible to find other traces of the background of writing and representation/taqrir through the mu'jam. For instance, a book was sometimes typed as a result of the students' compilation of lecture notes of their masters, sometimes when a person obtained a book he needed and he abbreviated important parts and copied a special copy for himself or a student could only get permission for giving lectures after he had written a book. The mu’jam includes besides of Zabīdī's books, the books written by the biographers in the form of "he has many books" or by mentioning the name directly. Even the recording of details such as the reason for writing, date and content information reveals the unknown aspects of the book writing style of the period. Ultimately, the importance of mu’jam, which was written as the result of a life spent with learning, although it is not well known in terms of genre; is to mention the biographical information collected from many different secondary sources, compiled as a result of long effort, such as history and tabaqat-tarajim about the scientific life of the author together with their evidences. Therefore, these kinds of books, that are mostly written by the author himself or his close student, in which the teacher constitutes its main element, is a primary source in the determination of the biographical information of the author, as well as the book and isnad, deserve to be examined separately because of their potential to shed light on the unknown aspects of the hadith history and literature of the later period. (shrink)

In the history of philosophy, philosophers have defined philosophy based on their own perspectives. This situation shows that it is a difficult and meaningless endeavor to put forward an understanding of philosophy that has clear boundaries and is accepted by everyone. However, despite these differences in definitions, there are some common points. Perhaps the most important of these common points is that philosophy is a stance, a positioning activity in the face of truth. In this positioning, William James tried to (...) find the moderate path between the currents of rationalism and empiricism and took a stance based on concrete differences in life. Like the empiricists, he tried to keep people's relations with facts alive, but at the same time, he did not exclude religion by adopting a rationalist attitude. However, James argued that abstract concepts cannot have meaning unless they find their counterpart in life. According to James, a life based only on abstract principles would not be qualified. In this study, I will try reconciling William James’ attitude towards abstract principles with practical life. (shrink)

The concepts of “Islamic Fundamentalism” and “Islamic Terrorism” are the usual suspects in the present political reality and discourse. After the tragic events in New York, Madrid, Istanbul, and London, one has every reason to think that Islam is somehow a part of the problem. But in terms of the issues that we currently face, we must be careful to distinguish between understanding and the creation of scapegoats. There is no doubt that a terrorist act is unjustifiable, and it must (...) be categorically condemned in every situation. We must resolutely fight against any claim to the contrary. Even so, the…. (shrink)

Comprehending the messages of Qurʾān in terms of the relationship between occasions (sīra) and revelation has a profound influence on determining the contextual purpose and shades of meanings. Establishing such relationship necessitates dating sūras and verses. Although there are some oral transmissions (riwāya) that verses 12, 45, 47 and 77 were revealed in Madīnah, and some weak transmissions date this sūra as Medinan, this sūra is unanimously regarded as Meccan. Like many Meccan verses, not only the order of revelation and (...) causality of verses but also the content of the script do not provide concrete evidence about whether the whole sūra was sent down at once or revealed piece by piece or the date of the revelation. In this regard, in studies carried out on the dating of Sūrat Yāsīn, the dating of this sūra is established on the basis of the dates of the sūras coming before or after Yāsīn since they apparently have more definite datings. In recent studies done on the nuzūl order, Sūrat Yāsīn is dated on the basis of a time frame before the emigration to Abyssinia (615-616) in terms of Sūrat Maryam and Ṭāhā, or Muhammed’s return from Ṭāif and his Ascension (Isrāʾ) (620) in terms of Sūrat al-Jinn. The dating of the sūra covers a time span of 4 to 5 years and points out two discrete occasions of revelation. With this reason, there is a need for further studies to be carried out on dating Qurʾānic sūras, especially within the specific context of Sūrat Yāsīn. Traditional Islamic studies dispute the chronological order of the sūra, offering various chronological orderings for the sūra: 31, 36, 37, 39, 40 and 41. In the first part of this study, such variations and their causes are tentatively established and determining the precise chronology and listing of the sūra was attempted. Based on the analysis of the variations in the disputed ordering of the sūra, it has been found to be caused by five different reasons. When such discrepancies are accounted for and conflicts are resolved, the conclusion was reached that in almost all riwāyas, sūrat Yāsīn can be dated as the 41st chapter (sūra). In the second part of the study, on the basis of the discourse analysis of the sūra, new arguments to date the chronology of the sūra were put forward. These are; a- Because of their obstinacy, unbelievers will not heed the warnings directed at them (36/11), b- The speeches of unbelievers should not grieve Prophet Muhammad (36/76), c- The use of the word Rahmān the Most Gracious (36/11, 15, 23, 52), d- In return for conveying the message of Allah, prophets do not ask people for any wage (36/21), e- Regarding Qurʾān as book of poetry and calling Muhammad a poet (36/69), f- The possibility of recreation and reviving bones (36/78). Such arguments presented in a – f usually refer to events happening in Mecca and in particular the second part or the end of Meccan period, yet there is no exact date. g- Based on the phrase “al-Fulq al-Mashhūn”, the fact that sūrat Yāsīn should be dated after the emigration to Abyssinia (615-616) presents strong evidence that it was revealed after sūrat Maryam, though this is still not enough to give an exact date. h- In sūrat Yāsīn, in phenomenon of (a man coming from the farthest part of the City) (36/20), two names (Hazrat Abū Bakr and el-Hāris b. Abī Hāla) and two dates (month of Dhu al-Qiʿdah/April 5 – May 4, 615 and three days after Shawwal 15/February 27, 617) are mentioned in Sīra for the purpose of consolation and encouragement. In the third part of the study, in the chronological ordering of sūrat Yāsīn, information regarding the dating of sūras coming before and after Yāsīn are evaluated based on their similarity with Yāsīn in terms of discourse and diction. In nuzūl orderings, when riwāyas regarding dating sūrat al-Qamar, Ṣād and al-Jinn coming before Maryam and Ṭāhā are analysed, events happening during 7th or 10th year after emigration were observed. In addition, there were close connections between the discourse and diction of Yāsīn with those of Ḥavāmīm sūras. This brings to the mind the possibility that some sūras might be listed in the wrong place because of the vagueness of the piecemeal character of the Qurʾānic revelation and its effects on riwāyas. Based upon the findings and inferences in the first three sections of this study, sūrat Yāsīn was determined to be the 41st chapter (sūra) of Qurʾān. The dating of sūrat Yāsīn presented some difficulties especially while trying to date it according to the interrupted revelation order approach, and considering it together with Sūrat Maryam and Ṭāhā. However, listing sūrat Yāsīn on the basis of uninterrupted revelation order along with Sūrat al-Jinn, the previous sūra and Ḥāmīm sūras is found to be a more coherent strategy since it gives priority to the succession of two sūras. (shrink)

How can we understand the phenomena of loss and mourning in the Heideggerian framework? There is no established interpretation of Heidegger that gives an elaborate account of the phenomena of loss and mourning, let alone gauges its importance for our understanding and assessment of authentic existence in Heidegger. This paper attempts to do both. First, I give a detailed exposition of Heidegger’s analysis of the phenomena of mourning and loss and show that Heidegger’s analysis of mourning in his early and (...) late work is strikingly in line with his collectivist understanding of Being-with. This demonstrates, contrary to what some of his proponents argue, that Heidegger does not follow the kind of dynamic understanding of Being-with that places the other within fine-grained spaces of possibility. Second, with reference to Heidegger’s existential philosophy, I construct a phenomenology of mourning and grief. Though Heidegger himself fails to explain the relationships in which one mourns after a close other, we can develop a unique phenomenology of mourning with reference to Heidegger, which shows that each loss is singular and can be equiprimordial with one’s own death in opening one to the possibility of an authentic existence. In this new understanding of authenticity, loss is regarded as a powerful force, akin to death, in leading one toward their self-owned existence. (shrink)

One of the most important issues that distinguishes the Baghdādī branch of the Muʿtazila from the Baṣran branch is their view on ʿAlī b. Abī Ṭālib (d. 40/661). Basra branch accepts the order of virtue of the first four caliphs as their order of coming to office, while the Baghdad branch considers the first three caliphs legitimate, but considers Ali more virtuous than them. The Baghdādī Muʿtazilīs who outspokenly defended this idea were Abū Jaʿfar al-Iskāfī (d. 240/854), Abū al-Qāsim al-Kaʿbī (...) (d. 319/931) and Ibn Abī al-Ḥadīd (d. 656/1258). Among them, Ibn Abī al-Ḥadīd was renowned as “the greatest scholar of the Muʿtazila” and was considered one of the last representatives of this school. He ardently defended ʿAlī's superiority in his commentary on Nahj al-Balāgha, the famous collection of Ali’s sermons, letters and wisdom sayings. In his defense, he rebutted some criticisms about ʿAlī’s political decisions from his school’s point of view. Many items of Ibn Abī al-Ḥadīd’s rebuttal are worthy of analysis in terms of their content, style and approach. This article aims to present a detailed account of Ibn Abī al-Ḥadīd’s aforementioned refutations. In addition to the descriptive method, the interpretative method was also employed in the article. Although Ibn Abī al-Ḥadīd did not consider Ali's infallibility necessary (wājib), unlike Imamiyya, he accepted it. Therefore, he responded to the criticisms directed at Ali, starting from the point of Ali's innocence. According to Ibn Abī al-Ḥadīd: (a) After the death of the Prophet, ʿAlī insisted on becoming the new leader of the Muslim community. He did not act hastily to assume the caliphate because he was not expecting any opposition to that. However, when the events took a different turn, he did not escalate the situation, rather accepted the status quo. (b) ʿAlī also did the right thing by participating in ʿUmar b. Al-Khaṭṭāb’s (d. 23/644) electoral shūrā. This was an opportunity for him to become the next caliph, and reinstitute a system in accordance with the Qurʿānic principles and sunna of the Prophet. (c) It was also not an error when ʿAlī decided to stay in Medina during the events of ʿUthmān’s murder (d. 35/656). He played an active role in dissuading the rebels from their attempt to kill ʿUthmān, but he was in no position to know that his activity would be used against him later by the Umayyads who accused ʿAlī of being complicit in ʿUthmāns’s murder. (d) ʿAlī took the caliphate after ʿUthmān because of his popularity among the people. In this way, he managed to prevent an unqualified person to occupy the seat of the caliphate. (e) When the Battle of Camel broke out, those who demanded justice and opposed ʿAlī were in error. (f) When ʿAlī became the new caliph, his decision to remove Muʿāwīya (d. 60/680) from the governorship of Syria was correct. This is because Muʿāwīya would have refused to accept ʿAlī’s leadership even had he stayed in office as a governor. ʿAlī understood that the conflict would end only through fighting, so he did not lose time in marching against Muʿāwīya. (g) During the battle he abided by the sharīʿa and allowed the Syrian army to access water. (h) It was not ʿAlī, but those defectors in his army who obliged him to end the fighting through arbitration. (i) When ʿAlī agreed to sign the Ṣiffīn ceasefire agreement and did not use his title amīr al-muʾminīn, he followed the Prophet's example since the latter also refrained from using his title during the Ḥudaybiyya agreement. (j) ʿAlī also cannot be blamed for those among his supporters, such as the poet al-Najāshī, who defected and joined the ranks of Muʿāwīya. The motivations for the defectors were either to attain worldly gains or to escape from punishment for the crimes which they had committed. (k) When Muʿāwīya managed to conquer Egypt, ʿAlī’s governors of the province, Qays b. Saʿd (d. 60/680) or Muḥammad b. Abī Bakr (d. 38/658), did nothing for which they could be blamed. (l) And finally, ʿAlī never had guards to protect him because he was never afraid of being assassinated. Although Ibn Abī al-Ḥadīd took Ali's innocence as a basis while presenting these views, he did not make inconsistent comments in general and did not say things contrary to historical facts. Therefore, it is necessary to acknowledge historical value of his views in question. (shrink)

Dinin temel kaynaklarının Arapça olması, sınırların genişlemesine paralel olarak dilin Arap olmayanlara öğretilmesi ihtiyacı, dilde hataların (lahn) yaygınlaşması, resmî yazışmalarda Arapçanın hâkim dil olması ve bilim dili olarak kullanılması gibi sebeplerle Arapça, dinî ilimlerle birlikte öğretimi yaygın bir şekilde yapılan ilimler arasında yer almıştır. Dinî metinlerin daha iyi anlaşılmasını sağlamak, verilecek dersleri açık ve anlaşılır bir şekilde sunmak, nitelikli bir vaiz ve hatip olmak, delil getirmek ve düşünceyi temellendirmek, münazara ve cedelde başarılı olmak Arapçaya iyi derece hâkim olmayı gerektirmekteydi. Bu (...) sebep ve ihtiyaçlar nahvin bir ilim dalı olarak teşekkülüne ve öğretimine zemin hazırlamış; öğretimi bâdiye (çöl), küttâb, ev, mescit, cami, kitapçı dükkânları, kütüphaneler, devlet daireleri ve medreseler gibi mekânlarda gerçekleşmiştir. Bu çalışma, Arapça öğretimini medreseler açısından ele almakta olup Nizâmiye ve Müstansıriyye Medreseleri merkeze alınarak genelde edebî ilimleri özelde ise nahiv öğretimini konu edinmektedir. Araştırmanın amacı, Arap dilinin söz konusu medreselerde hem dinî ilimlere hazırlayıcı ve destekleyici hem de ayrı bir alan olarak tedris edildiğini ortaya koymaktır. Bu bağlamda çalışma; medreseler kurulmadan önce Arap dilinin hangi merkezlerde tedris edildiğini, medreseler kurulduktan sonra bunun ne şekilde devam ettiğini ortaya koymayı hedeflemektedir. Nizâmiye Medreseleri, Büyük Selçuklu veziri Nizâmülmülk (öl. 485/1092) tarafından 449-450/1057-1058 yıllarında ilki Nîşâbur’da olmak üzere Bağdat merkezli kurulan medreselerin genel adıdır. Müstansıriyye Medresesi ise Abbâsî Devleti (750-1258) halifelerinden Ebû Ca‘fer Mansûr Müstansır-Billâh (623-640/1212-1242) tarafından 625/1227-28 ile 631/1233-34 yılları arasında inşa edilmiştir. Sözü edilen medreselerde -özellikle Nizâmiye Medreselerinde- ağırlıklı olarak dinî ilimler (Şâfiî fıkhı, hadis, Kur’ân ve tefsir gibi) ve bunlar arasından özellikle fıkıh ilimleri (fürû‘, usûl, ferâiz, mezheb ve hilâf) tedris edilmiştir. Bu medreselerde müstakil nahiv kürsüsü veya nahve ayrılmış bir bölüm bulunmamakla beraber kendisine olan ihtiyaçtan dolayı nahivle ilgili derslerin verildiği kaynaklardan anlaşılmaktadır. Zira Bağdat Nizâmiye Medresesi’nin vakfiyesinde nahvin öğretimi için bir nahiv hocasının alınacağı açıkça belirtilmekte, üstelik burada görev yapan müderrisler arasında hatırı sayılır nahiv âlimi bulunmaktadır. Ayrıca medreselerde öğrenim gören talebelerin biyografilerinden hareketle de nahiv ilminin öğretildiği anlaşılmaktadır. Araştırma tarihsel bir konuya odaklandığı için yazılı dokümanların incelenmesi tekniğiyle ele alınmıştır. Buna göre veriler öncelikle dönemle/medreselerle ilgili temel kaynaklardan hareketle elde edilmiş; bilhassa yorum, karşılaştırma, çıkarım ve iddiaların temellendirilmesinde güncel araştırmalardan da istifade edilmiştir. (shrink)

Divine revelation (waḥy), as a Qur'anic and religious concept in exegetical sources, isusually mentioned together with the institution of Prophethood (nubuwwa). Revelation came to itsend with the end of Prophethood. Therefore, although some have evaluated inspiration (ilhām) andtrue dream (ruʾyā sādiqa) within the this context of revelation, according to most of Islamic scholars,it is not permissible to refer to the recevings of the divinely saints as revelation. Revelation, for whichthe holy Qur'an designates three pattern of descension, is discussed also in (...) three categoriesthroughout the history of Islamic intellectual thought. Scholars of tafsir and theologians,philosophers, and mystics, all hold and bolster different views on the nature of revelation. Claims inSufi literature that inspiration can descend to divinely saints -beyond immediate delivery to theheart- through direct or indirect divine communication from behind a veil and through angles can beevaluated as an effort to create a conception of revelation that corresponds to the three modes ofrevelation, adressed in Qur’an, peculiar to prophets. With regard to the issue of continuity of divine revelation, a thorough examination of the Sufiliterature leads to the conclusion that revelation continues to decsend in its verbal form asinspiration but also, according to some Sufi authorities, in its noun forms unaniously considered aspeculiar to the prophets. Therefore, especially since the period of Sufism’s intermingling withphilosophy, the issues of accommdating sainthood (walāya) within the framework of generalprophethood (nubuwwa ʿāmme), the distinction between revelation and inspiration and itscontinuity appear as a very complex, unframed and unlimited field. This can be observed in theinstances addressed in this study. (shrink)

Media news can be regarded as an important teaching material to be used in lessons in terms of being interesting, containing up-to-date information, reinforcing what has been learned in the course, and combining it with many methods and techniques. In addition, the fact that media news provides a more concrete learning, helps the subject in the lesson to be connected with real life and helps students to develop their empathy skills. Therefore, the use of media news in religious education can (...) increase curiosity and interest in the lesson and enable students to actively participate in learning processes. This article, which focuses on how to benefit from media news in religious education, has been prepared to raise awareness about the use of media news for teachers who attend religious education classes, and thus to guide them in using media news in their lessons. In the study, the use of media news in religious education was first addressed in a conceptual framework, and then the extent to which media news was used in the textbooks of the religious education courses was investigated. Within the scope of the research, 42 books on Religious Culture and Moral Knowledge (RCMK) and Imam Hatip High School Vocational Lessons were examined and four examples were found as a result of this examination. It was observed that the media news used in the textbooks led the students to research, share and discuss. However, the fact that only four examples could be found in 42 textbooks reveals that media news are not used sufficiently in religious education, and teachers are not provided with sufficient material on the use of media news in teaching processes. In the third part of the study, the issues to be considered in the use of media news in religious education are examined in three groups as before, during and after the lesson. According to this media news can be evaluated as lecture, interpretation, concept definition, question-answer and application of discussion techniques during the lesson. Discussion, scientific research and case study methods are methods that can be used effectively in media news activities. In the last part of the study, six activity examples are given for the use of media news in religious education classes. These activities are the activities of the lessons of RCMK (4-7th grade), The Life of the Prophet (7th grade), Basic Religious Knowledge (9th grade), Fiqh (10th grade) and Islamic Culture and Civilization (12th grade). These exemplary activities, prepared at five different lessons and five different class levels, reveal that media news can be used quite effectively in religious education, and all media news from sports to economy, from health to daily life can be associated with the course subjects. In the context of the results of this research, it is suggested that the course books should be updated and media news should be included more. Through a platform to be established by the General Directorate of Religious Education, news in the media can be archived and a guide can be prepared on what subjects and how these news can be used. Additional research can be conducted with focus on a single lecture or a single media tool. In addition, quantitative and qualitative studies can be conducted to asses the contribution of the use of media news in religious education classes to students’ learning. (shrink)

This article drafts a phenomenology of artifice, an interpretation of Human Being and Human Practice, based on the extraordinary claim that design is not the initiator of change, creation and diversity, but it is the essential humanistic quality to compensate the irresistible precession, to regulate the inevitable transformation and divergence of the World. Inspired by the Sufism conception of Human Being, the argument here relies on the theory of a gradual disclosure from the kernel of Universal Man, the complete and (...) Perfect Man of unity and continuity, down to the local man of differences, discontinuity and diversity. Sufism presents a phenomenology of appearing, describing a process of disclosure motivated by a mystical passion ‘to be known’, where in the beginning the Being is manifested on the Universal Man, that then degraded and diversified down to the local man, its Self, his or her community and his or her instruments. The article presents the Universal Man disclosing, and the local man enclosing in three grades that are aligned in conditional priority where the former enables the later one: (1) The Proximate Potentials, (2) The Mediate Linguals and (3) The Distant Actuals. The enclosed species of those layers are introduced as the primal categories of artefacts: (a) future contemplations out of the potentials, (b) present conversations out of the linguals and (c) past constructions out of the actuals. Towards the end, the article carries the discussion on how the Ur-Disclosure brings the inevitable conditional precedence of the future over the past; the future potentials come before the linguals of now and the past actuals follow after. So, it is claimed that anything new principally deviates from the future, from something already exists potentially on the proximate grade, where the Universal Man degrades into the unitary Selves. In the conclusion, it is proposed that design processes can not disclose, create and image anything but enclose, cover and regulate the genesis. The theory of gradual disclosure from the Universal Man to the local individual mainstreams the experience of ability presenting potential ability as a universal human experience that can be actualized by proper practice. (shrink)

Turkey and many countries, the school has closed, or partially or completely due to covid 19 pandemic. Schools remained closed until a certain time in Turkey. Afterwards, its opening has been postponed until certain dates. In the second half of 2019-2020 and in the first and second half of 2020-2021, students were mostly deprived of face-to-face education. This study, which aims to describe the problems experienced by RE teachers in the learning-teaching process during the epidemic period, was designed according to (...) a case study, one of the qualitative research methods. The study group consists of 8 RE teachers, four of them male and four female. The data collection tool is a semi-structured interview form. The data were subjected to content analysis, and NVIVO 12 program was used. RE teachers experienced problems regarding technique, absenteeism, pre-lesson preparation, learning environment, teaching methods, motivation, communication, time and measurement-evaluation. Although these negative situations have occurred, it can be said that teachers are willing to use the gains in distance education with normalization and aim to take learning out of the classroom in this way. It can be suggested to researchers to study the concepts of classroom privacy and digital world ethics within the framework of education. Improving the technology use competencies of RE teachers can also be suggested to the relevant institutions. (shrink)

Ontolojinin tam ortasında bağlantı, aşkınlaşma ve geçişlilik sorunu tarafından kat edilen bir parça-bütün bilmecesi durmaktadır. Materyalizm, onun geleneksel formu olan determinizm ve ortaya çıkış (emergence) şeylerin aynı anda içsel ve dışsal varoluşlarını ve birbirleriyle etkileşimlerini, yani varoluşun sürekliliğini ifade etmeyi başaramayarak ontolojiyi metafizik bir boşlukla baş başa bırakmışlardır. Halbuki mevcudat, güzellik temelinde anlaşıldığı an, varoluşun kaleydoskopik sürekliliği birden kendini görünür kılar. Güzellik, aşkınlaşmayı ve zihinselliği mevcudatın zati niteliği kılarak tüm eşyayı güzellik temelinde ve yönelimiyle inşa olan kesintisiz bir estetik akışı (...) olarak yeniden kurgularken ontoloji ve estetik birbirlerinin ayna görüntüsü oluverir: “Güzellik onları komşu parçalarla olan ilişkilerinden çekip almaksızın parçaların diğer bütünler için görülebilir ve erişilebilir olmalarına izin verir.” İşte Lars Spuybroek, başta Platon, Kant ve Burke olmak üzere Alfred North Whitehead, Charles Hartshorne ve William Hogarth gibi isimleri birlikte okuyarak Heidegger’in dört katmanlı statik Varlığına alternatif, mevcudat arenasının estetik sürekliliğini gözler önüne seren kendi diyagramını ortaya koyuyor. (shrink)

In today’s Türkiye, many people use Qur’ānic translations to under-stand the Qur’ān. However, in addition to the problem of translating one language into another, there is also the problem that most translations are not based on any methodology. To translate a word which has a difference in qirāʾāt according to a different imam of qirāʾāt and not according to the preferred imam of qirāʾāt in our country, is one of the consequences of this methodlessness. Such translations cause a word that (...) is not found in the Qur’ānic text to be included in the translations. The study deals with the various qirāʾāt versions of the word “قرْنَ” in the verse 33/33 of Sūrah al-Ahzāb and their reflection in the Turkish Qur’ānic translations. Likewise, the study traces the views on the morphological structure of the word on the axis of qirāʾāt differences and touches upon their impact on the meaning and interpretation of the relevant verse. Then, the translations of this word in the Turkish Qur’ānic translations are analyzed and the qirāʾāt on which these translations are based are pointed out. The information obtained is analyzed through textual analysis and comparison. The study aims to reveal that there is a methodological problem in the translations of the Qur’ān, that the translations have not been done in accordance with the qirāʾāt of ʿĀṣim, and that reflecting the qirāʾāt differences in the translations will enrich the translations. The claims that the word in question, which is read according to the Hafs narration of qirāʾāt of ʿĀṣim preferred in our country, has no basis in terms of Arabic language rules make this study valuable. (shrink)

Bu çalışma, Afrika Boynuzu’nda yer alan Eritre devletinin bağımsızlığı konusunun uluslararası alanda gündeme geldiği iki tarih olan 1950 ve 1990’ların başlarını odağa alarak, 1950’lerde onaylanmayan bağımsızlığın 1990’larda onaylanmış olmasını sorun edinmektedir. Bu açıdan, çalışmanın ilgi alanını bağımsızlık gündemine taraf devlet ve örgütlerin faaliyetleri oluşturur. Eritre’nin bağımsızlığı meselesinin kırk yıl ara ile farklı kararlarla sonuçlanmasının, bölgede çıkarları bulunan uluslararası aktörlerin tutumları, Birleşmiş Milletler’in rolü ve kararları ve bölge ülkelerinin iç dinamikleriyle doğrudan ilintili olduğu öne sürülmektedir. Bu bağlamda, Etiyopya ve Eritre’nin tarihsel (...) birlikteliği ve ayrımına odaklanarak, bu iki coğrafyanın ilişkisinin Eritre’nin bağımsızlığı özelinde üstünde durulan bir unsur olduğu gözler önüne serilmektedir. Bu iki ülkenin bir aradalığını ön gören ve görmeyen argüman ve tarihsel gelişmeler ele alınarak, Eritre’nin ikinci bağımsızlık gündeminde, ilkinde olmayan karşılıklı uzlaşı ve Eritre’nin ulusal niteliğinin üzerinde durulmuştur. İkinci olarak, self-determinasyon ve ayrılma konusunda dünyada yaşanan gelişmelerin Eritre’nin bağımsızlığına nasıl etki ettiği analiz edilmektedir. Bu noktada uluslararası örgütler tarafından alınan kararlar ve değişen normlar incelenmektedir. Son olarak Soğuk Savaş’ın tırmanma ve sönümlenme evrelerini merkeze alarak, ülkenin geleceğinde dış aktörlerin bölgesel ve küresel politikalarının nasıl belirleyici olduğu sorgulanmıştır. Özellikle ilk bağımsızlık gündeminin Soğuk Savaş politikaları gereği desteklenemeyecek ve Etiyopya’nın toprak bütünlüğünü savunacak bir konjonktürde, ikincisinin ise blok politikalarının çözüldüğü ve küresel dönüşümün başladığı yeni bir geçiş evresine denk geldiği için dış aktörlerce olumlu karşılandığı ve mümkün hale geldiği ileri sürülmüştür. (shrink)

We can find the origins of the notion of void in the Kalām tradition’s recognition of atomism. However, the main debates on the subject appeared after the Greek philosophical heritage transitioned to the Islamic world in the 3 rd century of Hijra. The literature of Kalām, just as in the metaphysical tradition, has two main types for this void being discussed. The first one is the external void (extracosmic) in which the cosmos floats. In the sources of Kalām, the question (...) of whether such a type of void exists is debated around the questions of whether anyone who might look beyond the cosmos can see anything or whether someone who stretches their hand outside the cosmos can move it. The second type of void, which occupies more of the mutakallimūn (Muslim theologians) agenda, is the internal void (intercosmic), assumed to be within the cosmos and between the body-forming atoms. This kind of void is discussed around the question of “Whether separating the two atoms is possible so that a third one can be inserted between them?” An ongoing discussion on the intercosmic void is found between the Baṣran and Baghdād Schools of Mu’tazila. Ibn Mattawayh and al-Nīsābūrī narrated the evidence presented in these discussions in their original form. The current essay discusses the debates between the two Schools and assesses the theoretical and experimental arguments both Schools present to justify their viewpoints, considering their philosophical origins. (shrink)

When the Mamluk Sultan Qalawun (1279-1290) moves to Syria with her army to fight the Mongols, martial law is declared in Egypt. Kalavun's son as heir Salih Ali in Egypt, published to Zaynaddin Ketboğa a tazkire that dated April-1281 containing the martial law decisions. Tezkire talks about the duties and responsibilities of administrators in the context of state-security-service. These decisions are important state affairs in the flow of daily life such as the judiciary, law, justice, security, transportation, service, trade, land, (...) fair tax system, control of civil servants and state affairs. In addition, the healthy living conditions of the detainees, It also includes issues such as meeting the needs of the detainees such as churches and baths. Tazkire decisions aiming to ensure the flow of daily life in Egypt during wartime without causing a possible instability are always valid state policies aiming at state order and social welfare. In our article, we will talk about this tezkire, which was narrated as a full text by İbnü'l-Furât (d. 1405) and Kalkaşendî (d. 1418). (shrink)

Aristoteles, zamanı harekette açığa çıkan öncelik ile sonralıktan ve ânın birimler hâlinde düşünülmesinden dolayı sayı olarak betimlemiştir. Bu bağlamda Peripatetik doğa felsefesinde zaman, hareketin sayılması çerçevesinde tartışılmıştır. Halbuki bu sistemde zaman sürekli, sayı süreksiz niceliktir. Dolayısıyla tanım cümlesindeki sayı kavramı; zamanın sayı olmasının nasıl anlaşılacağı, sayının bir sayanı gerektirmesi ve çokluklarla ilişkili olması gibi hususlarda süreksizlik sorununu meydana getirmiştir. Nitekim Aristoteles, sürekli olması dolayısıyla zamanı, sayılan anlamında sayı kabul eder. Helenistik şârihler de zamanın sayı formunda betimlenmesinde, nicelikler arasında süreklilik ve (...) süreksizlik geçişkenliğini çözmeye çalışmıştır. Bu makalenin ana iddiası, İbn Sînâ’nın zaman anlayışının, Aristotelesçi zaman kavrayışının yeniden yapılandırılmış versiyonu olduğudur. İbn Sînâ zamanı, nicelikler arasındaki sürekli– süreksiz ilişkisine karşı, öncelikle hem büyüklük hem de ölçü olarak tartışılabilen miktar kavramıyla kurar. İbn Sînâ’ya göre miktar sürekli olduğundan, zaman bizzat süreklidir; sayı ise arazî biçimde zamana eklenir. Ayrıca, miktar olması bakımından zaman, sayan nefsi zorunlu kılmaz. Bu makale, İbn Sînâ’nın zaman kavramında gerçekleştirdiği yeniden yapılandırmasını; sayı, miktar, süreklilik ve göksel küreler üzerinden incelemektedir. (shrink)

There are two main sources of compensation liability in Islamic Law of Obligations. These; contract and tort. Harming someone else is prohibited by any means. However, in social life, we witness that people harm others. Here, too, the legal order tries to ensure that the said damage is remedied. However, it is not a legal way to harm the other party for this. Are there other obligations at the same time as the liability for compensation? In this regard, Article 86 (...) of Mecelle regulates that compensation liability and usage benefit cannot be combined in accordance with the Hanafi sect. There are some theoretical reasons for this within the sect. However, other sects have opposing views to the Hanafi sect on this issue. In particular, they approached positively to the compensation of the usage benefit of the usurped property separately. The basis of this difference is based on whether the benefit is legally accepted as property. However, in the later periods, some exceptions were made to the first view within the Hanafi sect. These; foundation, orphan and commercial property. In addition, it has been accepted that in the Majalla amendments, the benefit can be accepted as property and may be the subject of compensation. (shrink)

Bireysel ahlak ile toplumsal ahlak arasında kopmaz bir bağ vardır. Bireysel ahlakı oluşturan en önemli unsur da dindir. Din ile toplum arasındaki ilişkide tutarsızlık, ahlaksızlığa ya da kötü ahlak örneklerine neden olacaktır. Tarih boyunca yakınılan bu konu, kelâm açısından da önemlidir. Bu çalışmamızda ahlak ile kelamî anlamda ilim arasındaki bağa değinmeye çalıştık. Hareket noktamız ise bu bağın oluşturduğu düal yapının toplumsal ahlaka tesirleri olmuştur. Buradaki tesir toplumsal değişme meselesini gündeme getirmiştir. Bu konuyu da sosyolojik ya da felsefî yönünden evvel kelamcılar (...) nezdinde ele almaya çalışacağız. Bu yaklaşım, çalışmamızın bu konudaki diğer çalışmalardan farkını göstermektedir. Çalışmamızda ayrıca konunun anlaşılması açısından kötüden iyiye gitme anlamında, Kur’an’ın çizdiği “toplumsal değişme” kavramına, bazı kelamcıların nasıl yaklaştığını değerlendireceğiz. (shrink)

Kitap ve Sünnet’in öncelikli muhatabı olan sahabe, dinî esasları en doğru şekilde öğrenen, yorumlayan ve yaşayan insanlara işaret etmesi bakımından dinde bir konum sahibi olmuş, Kitab ve Sünnet’in bilinmesinde ve anlaşılmasında da kaynak kabul edilmiştir. Dinî esasların devamlılığı ve kalıcılığı da sahabenin çabasıyla mümkün olmuş, onlar ilahi hakikatlerin, bozulmadan korunarak sonraki insanlara ulaştırılmasını sağlamışlardır. Bununla birlikte sahabe arasında yaşanan birtakım tartışmalar da sonraki dönemde farklı itikadî yorumların ortaya çıkmasına zemin hazırlamış, itikadî yaklaşımların, kendilerini diğer dinî gruplardan ayırmak ve farklı kılmak (...) üzere benimsedikleri prensiplerin oluşmasında, sahabe algısı ve anlayışı doğrudan belirleyici olmuştur. İtikadî gruplar, fıkıh, tefsir ve hadis muhtevasını da sahabe düşüncesi etrafında şekillendirmiştir. (shrink)

In the ‘Ilm al-Balāgha, there are literary arts related to the beginning of the speech, the transition to the main topic and the conclusion. Ḥusn al-ibtidā and barāat al-istihlāl includes the introduction part of the speech; takhalluṣ and iqtidāb include transition from the introduction to the main topic; ḥusn al-intihā deals with the conclusion part. The position of these literary arts, which found a place in classical and modern rhetoric books, differed from one author to another even some authors did (...) not consider these arts as part of ‘Ilm al-Balāgha. In this study, it is suggested that it would be more accurate to include these arts, which come under the title of ‘Ilm al- Badī‘ or poetry plagiarisms or as separate subheadings in rhetoric books, under the title of composition arts in the ‘Ilm al-Balāgha. Because the composition means that the beginning of a text or a speech, the transition to the subject and the conclusion are supposed to be in harmony with each other. In our research, we pointed out the connection of the relevant arts with today’s composition studies, as well as the fact that the most beautiful examples of them are in the Holy Qurān, and we tried to reveal the place and importance of these arts in the ‘Ilm al-Balāgha. (shrink)