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)

There are some radical practices of asceticism, such as wearing ṣūf (wool clothes), traveling without provisions, choosing to be single, and avoiding earning a living by working, which were generally seen in the 2nd century A.H. and were subject to criticism with the formation of classical Ṣūfism. Criticisms of these practices have started to appear in the literature since the 3rd century A.H. Early Ṣūfī writers such as Al-Ḥakīm al-Tirmidhī, Muḥāsibī, Abū Saʿīd al-Kharrāz, al-Sarrāj focused on this issue and criticized (...) these practices. How are these practices of ascetics viewed in the sects that were formed and spread in the 6th and 7th centuries? Our research seeks the answer to this question, but limits it to the example of Abū l-Ḥasan al-Shādhilī, the founder of Shādhiliyya. This question is important in two respects: First of all, it is investigated whether the determination of some researchers that al-Shādhilī taught comfort in the face of worldly blessings is also correct. Because, among contemporary researchers, there are those who believe that al-Shādhilī wears ostentatious clothes, rides horses, encourages economic competitiveness, and is therefore open to benefiting from worldly blessings to the fullest. Secondly, it includes an investigation of the validity of the belief that these practices belong to an early period in the history of Sûfism and have been completely abandoned over time. Although al-Shādhilī seems to have completed his spiritual education in Morocco with his sheikh, he later went to Tunisia with the latent command of his master. We see that in his first years in Tunisia, he went into seclusion in a cave and was completely isolated from the society and engaged in worship in a way that reminds us of the practices of the early ascetics. But in the second phase of his life in Tunisia, he went to the city on a spiritual sign, socialized, started to give sermons to people, and started to behave more flexible about eating and drinking. al-Shādhilī specifically states that he did not prefer socialization at this stage, but with a spiritual sign. Later, he went to Egypt again with a spiritual sign and got married there, started to deal with agriculture, and continued to socialize by establishing relations with the rulers. Therefore, it can be said that this new social period is a break both from the radical practices of the early ascetics and from the early period in Tunisia itself. It is also seen that in this new period of al-Shādhilī, he did not wear the clothes of ascetics like sūf (wool clothes) and did not want his followers to wear them. He also encouraged to have a profession and was generally against traveling without provisions. But there are two points to be noted here: First, these milder and more comfortable practices should not lead to a search for comfort and luxury. He continued to keep his distance from worldly blessings and to advise asceticism. Secondly, he had some of his distinguished disciples make some practices of the ascetics. The reason for the existence of these seemingly contradictory practices is that while he recommends moderate and sustainable practices to the general public and his followers, he can make the specialized sūfis more strict and difficult practices. While he was encouraging work and earning in general, not ignoring experience, including avoiding work; not ignoring seclusion while leading to sociality in general; while generally suggesting to resort to occasions, he also follows a path of implementing and enforcing radical practices such as traveling without food. Thus, al-Shādhilī is able to encompass all the seemingly incompatible practices of the previous sūfi accumulation with a point of view of spiritual rank and hierarchy. (shrink)

Eğitim, insanla birlikte var olan bir olgudur. Eğitimin ilmî bir disiplin hâlini alması ise yenidir. Yakın döneme kadar eğitim, din eğitimi, ahlâk ve değer eğitimi şeklinde birbirinden ayrı alanlar da söz konusu değildir. Dolayısıyla bunların ilmî birer disiplin olarak birbirlerinden ayrılmaları da yeni bir hadisedir. Zira tarihsel süreçte eğitim, dinî ve ahlâkî bir karakteri haiz olup bunların her biri diğerinden bağımsız alanlar olarak telakki edilmemiştir. Burada din, eğitime anlamlı gaye ve hedefler sağlarken ahlâk, hem dinin hem de eğitimin önemli amaçlarından (...) birini teşkil etmektedir. Ayrıca tam anlamıyla tahakkuk etmesi, olumlu ve dengeli bir kişilik oluşturması adına eğitimin dinî ve ahlâkî karakteri de önem arz etmektedir. Bu nedenle günümüzde eğitim, din eğitimi, değer ve ahlâk eğitimi şeklindeki adlandırmaların tarihsel süreçte hangi kavramlara karşılandığının ya da hangi kavramlarla ilişkili olduğunun ortaya konması büyük bir önemi haizdir. Ehl-i Sünnet kelâmının ve tasavvufun kurucu isimleri arasında yer alan Hâris el-Muhâsibî (öl. 243/857), insanın dinamik yapısını oluşturan, onun olumlu-olumsuz eylemlerinin kaynağı konumundaki kalp, akıl ve nefsin belli bir ölçü ve denge içerisinde eğitilmesi gerektiği üzerinde duran, bu yönde çok sayıda kavrama yer veren erken dönem âlimlerinden birisidir. Muhâsibî’nin insanın içten dışa değişimi ve dönüşümü, onun eğitimi ve öğretimiyle ilgili farklı kavramlara değindiği görülmektedir. Bu yönüyle çalışmamız, Muhâsibî’nin -günümüzdeki anlamıyla- eğitim, din ve ahlâk eğitimiyle ilgili yer verdiği kavramları konu edinmekte, bunları hangi anlamlarda kullanıldığını ortaya koymayı amaçlamaktadır. Bu şekilde eğitime dair kavramların gelenekten tevarüs edilen birikimle ve klasik metinler bağlamında ele alınması, eğitimin günümüzdeki muhtevasını, yaşadığı değişimleri, daralmaları vs. anlamayı daha da kolaylaştıracaktır. Hem kavramların hem de bunların sahip olduğu muhtevanın tespit edilmesi bağlamında öncelikle Muhâsibî’nin eserlerinden istifade edilmiştir. Buna göre araştırma yazılı dokümanların incelenmesi yöntemiyle ele alınmıştır. Muhâsibî’nin başta edeb olmak üzere eğitime dair ele aldığı kavramlar -dönemin genel anlayışına uygun olarak- dinî ve ahlâkî bir tema taşımaktadır. Ta‘lîm/te‘allum, ders/tedrîs, edeb/te’dîb, tasfiye, tathîr, ıslâh ve mücâhede (mücâdele ve mükâbede) Muhâsibî’nin yer verdiği başlıca kavramlardır. Terbiye, tehzîb, tezkiye ve riyâzet gibi kavramlara ise ya hiç değinmediği ya da çok az değindiği görülmektedir. Muhâsibî, bunlardan edeble -bilhassa tasavvuf çevresinde ele alındığı şekliyle- dinî/ahlâkî bir içerikle ve daha çok nefsin terbiye edilmesi yönüyle ilgilenmiştir. Bunun yanında diğer kavramların da benzer bir içerikle ele alındığı gözlenmektedir. (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)

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)

Concepts, such as death, life and spirit cannot be known in their quintessential nature, but can be defined in accordance with their effects. In fact, those who think within the mode of pragmatism and Cartesian logic have ignored the metaphysical aspects of these terms. According to Islam, the entity that moves the body is named the soul. And the aliment of the soul is air. Cessation of breathing means leaving of the soul from the body. Those who agree on the (...) diagnosis of brain death may not able to agree unanimously on the rules that lay down such diagnosis. That is to say, there are a heap of suspicions regarding the diagnosis of brain death, and these suspicions are on the increase. In fact, Islamic jurisprudence does not put provisions, decisions on suspicious grounds. By virtue of these facts, it can be asserted that brain death is not absolute death according to Islamic sources; for in the patients diagnosed with brain death the soul still has not abandoned the body. Therefore, these patients suffer in every operation performed on them. (shrink)

Sartre’s phenomenology of the image in L’Imaginaire includes analytical distinctions between the mind’s comportments towards perceptual objects, images, and signs, which he refers to as different forms of consciousness. Sartre denies any possible convergence between imaging and sign consciousness, arguing that there are essential differences in the way they relate to the notions of resemblance, positionality, and affect. This essay argues against his phenomenological distinctions by stressing the continuity of imaging with sign consciousness: between images and words. In particular, it (...) argues that his understanding of the sign as affectless is questionable and that there is no reason to believe that images and signs cannot elicit similar affects or perform the same functions. Consequently, it is possible to interpret Sartre’s physical images or “analoga” as pictorial signs: his phenomenological descriptions of physical images may indeed be recast in the language of the sign and reformulated as acts of consciousness that involve pictorial signs. (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)

Notwithstanding the advantages of physical power, the struggle for survival among societies is not merely a matter of serial armed clashes but of the nation's spiritual resources that in the end always decide upon the victory.

In this paper, we strengthen Hardy’s [1995] and Ketland’s [2005] arguments on the issues surrounding the self-referential nature of Yablo’s paradox [1993]. We first begin by observing that Priest’s [1997] construction of the binary satisfaction relation in revealing a fixed point relies on impredicative definitions. We then show that Yablo’s paradox is ‘ω-circular’, based on ω-inconsistent theories, by arguing that the paradox is not self-referential in the classical sense but rather admits circularity at the least transfinite countable ordinal. Hence, we (...) both strengthen arguments for the ω-inconsistency of Yablo’s paradox and present a compromise solution of the problem emerged from Yablo’s and Priest’s conflicting theses. (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)

Kur’ân’ın yedi harf üzere indirildiğine dair pek çok hadis bulunmaktadır. Konuyla ilgili sahih hadislerde yedi harfin, Kur’ân’ın okunuşuyla ilgili bir olgu olduğu anlaşılmaktadır. Ancak söz konusu hadislerde yedi harfin mahiyetine dair açık bir bilgi yer almadığından bundan maksadın ne olduğu ile ilgili çok fazla görüş ortaya atılmıştır. Zayıf hadislere dayanan birçok görüşe göre yedi harf, Kur’ân’ın okunuşundan ziyade içeriğiyle ilgili bir kavramdır. Kaynaklarda sahiplerine nispet edilmeden aktarılan bu yöndeki görüşler kıraat alanında uzman âlimler tarafından ya zayıf görüşler olarak kabul edilmiş (...) ya da bütünüyle reddedilmiştir. Kuvvetli görüşler arasında ise şu üç görüş diğerlerine nazaran daha çok benimsenmiştir: 1. Kur’ân lafızlarının farklı lehçelere göre okunması 2. Kur’ân lafızlarının eş anlamlı kelimelerle okunması 3. Kur’ân lafızlarının farklı vecihlerle okunması. Kıraat alanında temayüz etmiş bilginler tarafından tercih edilen bu görüşler de ikna edici olmaktan uzaktır. Zira bu görüşlerin hepsinde şâz kıraatler de yedi harfin içeriğine dâhil edildiğinden yedi harfin kısmen de olsa neshedildiği iddia edilmiştir. Ancak Hz. Peygamber’in açık beyanına dayanmadan yedi harfin bir kısmının neshedildiğini iddia etmek mümkün değildir. Son arzada ya da Hz. Osman döneminde yedi harfin neshedildiğini ileri sürmek de zan ve tahminden öteye geçmemektedir. İşte bu çalışmada ilgili görüşler tahlil edilerek sahih olmayan kıraatlerin yedi harfin kapsamına alınamayacağı ve yedi harfin sahih kıraatten farklı bir olgu olamayacağı, böylece kısmen de olsa neshedilemeyeceği ortaya konacaktır. (shrink)

“Marksizm,” artık o kadar çok anlama geliyor ki, belki de anlamlı olan yalnızca Marx’ın Kapital’de ele aldığı üretim tarzlarından, özellikle kapitalist üretim tarzı yaklaşımını geliştiren ve yaygınlaştıran teoriler bütünü olarak “somutMarksizm”den bahsetmektir. Açıkça bu başlığa tam oturmasa da geniş anlamda anlaşıldığı haliyle Foucault’nun tarihsel materyalizm düşüncesine katkıda bulunduğunu söylemek gerekir. Gerçekten de Marksizmi doğrudan somut anlamıyla tanımladığımızda, yalnızca Foucault değil Sartre da Marksist etiketine tam uymaz. Şaşırtıcı şekilde Kapital’i Okumak adlı eserin yazarları arasında olsa da Althusser’in bile bu kategoride yer (...) alıp alamayacağı tartışmalıdır. Bu isimlerle kıyaslandığında Foucault, daha çok Marx’ın yanında yer alır. Althusser’in üretim tarzını yapısal-senkronik terimlerle yenilikçi bir şekilde ele aldığı, Sartre’ın ise şeyleşmeyi dizisellik olarak anladığı dikkate alındığında, her iki ismin de çalışmaları felsefe kulvarındadır. Tabii Foucault, Marx gibi politik ekonomiden hareket etmese ya da politik ekonomiyle onun kadar ilgilenmese de iki ismin de felsefeden ziyade sosyal bilimlere daha yakın durduğu söylenebilir. Bu durum en azından Foucault için bir noktaya kadar geçerlidir ve ikisi de (yine bir ölçüde) Foucault’nun "mutlu pozitivizm" kavramıyla tarif edilebilir. (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)

The most interesting example of all the physical images that Sartre examines in L’Imaginaire concerns a female performer’s imitation of a male performer. The example is a unique instance in which Sartre deals explicitly with the possibility of ambiguity and hybridity in consciousness. Sartre’s introduction of the sign into the consciousness of imitation ties the perception of Franconay with the imaged Chevalier, but it also leads to the dissemination of the sign across the entire consciousness, a consequence that runs against (...) Sartre’s analytic tendencies. I argue that, despite Sartre’s endeavor to keep the sign separate from perception and the image, the sign is a diffuse property of the entire consciousness of imitation, penetrating and contaminating its every instant. Sartre’s account of Franconay’s imitation contains the germs of the destruction of his clear-cut analytic distinctions, revealing the irreducible hybridity of the sign with both perception and the image. (shrink)

The teaching of ethics in teacher education programs is crucial for fostering the moral and ethical development of prospective teachers and shaping them into ethical role models for future students. This study, employing qualitative case study research, gathered data from undergraduates in teacher education programs to explore the best approaches for ethics education. It found that combining digital and case-based pedagogical methods, fostering an open-minded attitude among lecturers, and implementing a blend of Socratic and active learning techniques leads to the (...) most favorable outcomes. Additionally, continuous formative assessment throughout the academic year is essential. To cultivate a teaching workforce with strong ethical and moral values, undergraduate courses in ethics and morality should be thought-provoking, integrating real-life cases with a mix of digital and tangible resources. The ethics course lecturer should not only serve as a role model and exhibit a caring disposition but also use effective teaching methodologies. The paper details key themes and categories for successful ethics instruction and offers specific recommendations. (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)

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)

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)

This article discusses a particular example of the intelligent design argument, which is one of the theistic arguments put forward to prove the existence of God. The intelligent design argument, in contrast to evolutionary theory, is central to the debate between religion and science. In this context, the problem that the article deals with is the validity and persuasiveness of William A. Dembski's design argument based on spatial regularities. Both historical and contemporary versions of design arguments mainly focus on spatial (...) regularities. However, with the widespread acceptance of evolutionary theory in scientific and philosophical circles, design arguments based on spatial regularities have been severely criticized. The article aims to examine a contemporary example of design arguments based on spatial regularities, and to determine whether it maintains its strength against the objections originating from the theory of evolution. Literature review, one of the qualitative data collection methods, was used in the study, and the data were philosophically evaluated in terms of consistency and defensibility. This subject, which has a very comprehensive place in the debates in the context of philosophy of religion, science and religion, is limited to Dembski's proof and objections to him. As a result of this study, it will be argued that Dembski's design argument based on spatial regularities is not convincing enough in the face of criticisms originating from the theory of evolution. (shrink)

This book theorizes and applies critical communication pedagogy in mediated contexts, including social justice-oriented approaches, to the use of both traditional and new media in the classroom.

Ibn al-ʻArabī, 1165-1240.; Fuṣūṣ al-ḥikam; criticism and interpretation; Islamic philosophy; early works to 1800.

Abdurrahman Aliy, Felsefenin Tanrısı: Felsefi Teolojiye Giriş [The God of Philosophy: An Introduction to Philosophical Theology], 129 pp.

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)

The opinions and suggestions in this article are addressed to young academicians carrying out their studies in the field of philosophical logic in relation to philosophy. This target group contains especially academicians working in the field of traditional logic taught in theology faculties as well as academicians who have studied in philosophy departments and who are interested in contemporary logic and the philosophy of logic in Turkey. Logic is the term given for the discipline which aims to establish the place (...) – in other words the playground – where almost all the issues and problems concerning humanity are discussed and expressed in a healthy as possible manner. Logic is the field in which the fundamental rules guide all parties in the debate in their search for the truth. Moreover, many of the topics covered are those touching the grounds of logic. In this respect, the extent to which logic is unbiased or neutral in relation to the different philosophical positions adopted in all these issues is open to discussion. Taking this background into consideration, the article aims to make some suggestions to logicians in philosophy and theology. (shrink)

Seemingly a minor part of L’Imaginaire, Sartre’s literary examples therein are of great significance especially in the way they highlight the implicit yet crucial role of linguistic signs and words in his psychology of the image. While commenting on the act of reading a novel, he views literary words practically as images, endowing them with both an affective and representative status and illustrating the word-image through the figure of a drawing or dessin. The novel’s word-images or dessins solve an important (...) problem in his phenomenology: in order to represent, they do not need an original perception as other, more typical images do. While the dessin suggests the opportune possibility of representation without presentation, it also introduces ambiguity in meaning, running counter to Sartre’s demand that linguistic signification be clear and transparent. Sartre attempts to contain such ambiguity by ascribing the image-like, representative use of words to poetry in What’s Literature? but I argue that the dessin indeed allows for a more comprehensive understanding of the linguistic sign and representation that covers both poetry and prose. (shrink)

Erken dönemlerden itibaren fıkhî meseleler üzerindeki tartışmalar, bir yönteme bağlı kalınarak icra edilmiştir. Tartışmalarda belirli soru ve cevap türlerine başvurulmuş, soruların tertibine özen gösterilmiştir. Bu sayede taraflar kendi görüşlerinin doğruluğunu, karşıt görüşün yanlışlığını çelişkiye düşmeden ortaya koymaya çalışmıştır. Bu çalışmada ilk olarak cedelden ve cedelin fıkha tatbikinden bahsedilmiş, sonrasında münâzaracı kimlikleriyle meşhur olan Hanefî fakihi Kudûrî ile Şâfiî fakihi Ebu’t-Tayyib et-Taberî arasında geçtiği rivayet edilen talâka dair bir münâzara inceleme konusu edilmiştir. Bu münâzarada, muhâlea ile boşanılan kadına, kadının iddeti esnasında (...) tekrardan ricî talâk yapılabileceğini savunan Kudûrî ile bu durumda talâkın geçersiz olacağını söyleyen Taberî’nin karşılıklı istidlal ve itirazları yer almaktadır. Bu tartışmanın temelini Kudûrî’nin muhâlea yapılan kadını ricî talâkla boşanan kadına kıyas etmesi oluşturmaktadır. Taberî bu kıyasın illetine yönelik mutâlebe, itirâz ve muâraza türü sorulara başvurmuş, Kudûrî ise kendi illetinin sıhhatini savunmaya çalışmıştır. Yer yer tartışma kurallarına atıfların yapılması yönüyle de önemli olan bu münâzara incelenirken, cedelin fıkha tatbikine dair kısımda zikredilen bilgilerin pratikte nasıl uygulandığına işaret edilmiştir. (shrink)

The main problem of this text is as follows: While identifying the status of education systems related to moral education with the title of industrial education, the situation is identified through the problems of the morality of education or moral education. Then, a proposal on the education of morality is made through the system evaluation. This point is for the text. These problems are dealt with by using an in-depth and holistic evaluation method together with description and identification. The text (...) primarily focuses on the founding meaning through which time manifests. Because education is both built by this meaning and fulfills a task that perpetuates it. As a part of an entirety/ground reflecting the spirit of the time, education carries/overflows its nuclei and aims. The expression “industrial education” is crucial in that it expresses both its roots, the entirety to which it belongs, and the network of values it has. Here, the term industrial refers to the ground in question, and industrial education refers to the educational understanding of that ground. It is unthinkable that the network of values it possesses is contrary to the whole in question. In the text, the identification of this situation is described through the “ethics of education”. This process that humanity has experienced is new. Therefore, industrial education should be interpreted with its conceptual network. Thus, concepts such as "environment", "context", "transformation", "change" have been redefined. This is essential to make sense of the situation. It identifies that the final solutions sought can be possible not with the “morals of education” but with the "education of morals". This means proposing a reinstallation of the system/environment. (shrink)

It is essential to run a continuous improvement system for the Plan-Do- Check-Action cycle to be achieved and sustained. It is inevitable to consult stakeholder opinions to determine the improvable aspects of the activities carried out in the quality process. Student opinions, the main subject of educational activities, are one of the most critical data sources for continuous improvement. It is recommended to consult students’ views in all processes from the planning to the output of courses, which are the cornerstones (...) of education programs. When the field is examined, it is seen that the number of studies in which students’ opinions are sought to evaluate the quality of the courses is quite limited. This study, built around the main problem “How to design a lesson effectively in all processes, from planning to assessment and evaluation?” is a scale development study. It is thought that a lesson plan designed with the data obtained based on student opinions will increase the quality of the lesson. It is known that the programs which carry out the quality and accreditation process use different questionnaires in the continuous improvement mechanism to measure the quality of courses. 636 students from Hitit University participated in this study in 2022. The scale's validity was evaluated using exploratory factor analysis and confirmatory factor analysis. The scale has a four-component structure with 24 items, according to the results of the exploratory factor analysis. Confirmatory factor analysis revealed that the fit indices were within a reasonable range. The reliability coefficients the factors were 0.93, 0.91, 0.86, and 0.93, respectively, with a Cronbach’s Alpha coefficient for the full scale of 0.94. This finding indicated that the scale items had a high degree of internal consistency and that the scale was made up of objects with a strong tie. According to the correlation study, all of the scale’s variables had a tangible link. It can be said that the “Course Evaluation Scale (CES),” which was developed as a result of all these analyses, is a valid and reliable measurement tool consisting of 24 items that can be used to measure the effectiveness of a course taught in higher education, according to student opinions. (shrink)