This paper discusses the idea of an incompatibility between Muslim beliefs and the demands of modernity. It claims that the idea of Islam as a religion that makes it difficult for Muslim societies to bring about the changes necessary for their entry into modernity is fostering the rise of radical Islamism. Islamology as an academic discipline seems grounded on the idea that the explanatory models of the social sciences are not applicable to Islam: interpreting the history of Muslim societies, both (...) modern and classical, must of necessity involve a change in technique and method. Whereas chairs in Islamology are proliferating in universities, Arab world specialists, historians, anthropologists, sociologists, political scientists, economists and demographers are almost abandoning the study of real living societies in favour of Islamic studies. Scholar are increasingly taken up with theology, religious history, interfaith conflicts, the relationship between dogma and modern values and ideas. The authors claims in favour of “getting rid” of this centrality of theological issues, in favour of a more secular analysis of the history and present state of Muslim societies. (shrink)

Bu çalışmamızda Saraybosna Gazi Hüsrev Bey Kütüphanesinde bulunan 1206/1 nu.da kayıtlı En’am 6/158. ayeti tefsiri olan el yazması eser ele alınarak değerlendirilmektedir.

One of the most emphasized issues in our Holy Book Holy Qur'an is the hereafter. The idea of an afterlife attracts men’s interest and wonder thus all descriptions related to the afterlife are for the satisfy men’s concerns regarding life after death. The Holy Quran includes many verses related to the afterlife. As the Quran is a guideline for both this world and afterlife, it covers many issues, advices, and highlights related to the afterworld.The Great Judgment issue is one of (...) the most recognizable lectures and the verses related to this judgment of man emphasizes that human being will gain their salvation or punishment as a result of their good or bad actions. Those verses also inform us that there will be existed pure and perfect scales of justice so that the case of judgments will be done perfectly and equally. However, there have been notable disagreements for the characters and functions of these scales and for that how human being’s good or bad actions will be evaluated or sophisticated.This article aims to sophisticate the afterlife's scales of justice in its all manners in the light of verses related to the judgement day. For doing so, in this study, those verses have been revealed and their terminological and philological manners have been discussed. Moreover, some of the information from the Quran and the ideas and perspectives of influential glossators of both early and contemporary Islamic world have also been mentioned. It has not been neglected to evaluate and recover all this information for reaching a conclusion. We hope that our work will contribute to the understanding of the Qur'an much. (shrink)

This study aims to expose certain weaknesses in Moore’s moral objectivist argument against moral relativism and subjectivism. It suggests that a moral objectivist argument has to explain moral diversity against moral relativism. Moral relativism is one of the most critical debates in metaethics, and it can be interpreted in two different ways: one as moral realism and the other as moral anti-realism. Moral realism, when reduced to moral objectivism, excludes moral relativism and subjectivism beyond moral realism. I will refer to (...) this interpretation as narrowed moral realism. But moral realism can be extended in an inclusive way such as moral subjectivism and relativism. I will refer to this as extended moral realism. Due to the focus of the study, I will introduce both extended moral realism and narrowed moral realism in the introduction section. Then, I will address G. E. Moore's narrowed moral realism. I will criticize his arguments for their failure to explain the diversity of moral codes. Finally, I suggest that moral subjectivism and moral relativism can be appropriately addressed within extended moral realism. Contrary to Moore's claims, I contend that moral relativism and moral subjectivism would be claims within moral realism. I also evaluate the two main claims from a moral realist perspective. Moral subjectivism claims that moral reality is constructed by an individual’s mental state. Moral relativism argues that social codes of human conduct completely determine moral reality. In the first section of the study, I discussed moral relativism from a Moorean perspective, which asserts that there are self-evident and indefinable truths at the foundation of objective morality. The second section contends that if Moore is correct, however, it necessitates an explanation for why different cultures accept different moral codes. The third section argues the fact that Moore fails to provide any explanation for this. In the conclusion part, I claim that moral relativism and moral subjectivism can be viewed as moral realist theories based on the failure of Moore's arguments. (shrink)

Bu makale, iki Kur’an sözlüğü hakkında mukayeseli bir araştırmanın ürünüdür. İlki, Râgıb elİsfahânî’nin el-Müfredât adlı eseridir. Diğeri ise Râgıb’dan iki yüzyılı aşkın bir zaman sonra yaşayan Semîn el-Halebî’nin Umdetü’l-huffâz adlı eseridir. Semîn, Umdetü’l-huffâz’ı el-Müfredât ve benzeri garîbü’l-Kur’ân eserlerindeki eksiklikleri tamamlamak amacıyla yazmıştır. Müellif Umdetü’l- huffâz’da pek çok dil bilginine eleştiriler yöneltmektedir. Onun eleştirilerine en çok maruz kalan hiç şüphesiz Râgıb’dır. Makalede Semîn’in eleştirileri hem üslup açısından hem de konuları açısından incelenmiştir. Amaç müelliflerden birini haklı, diğerini haksız çıkarmak değildir. Aksine makalede (...) Semîn’in eleştirileri garîbü’l-Kur’ân metodu açısından ele alınmaktadır. (shrink)

Saraybosna Gazi Hüsrev Bey Kütüphanesi 1206/2 nu.da kayıtlı el yazması eser Nahl 16/97. ayetin tefsiri ile ilgili olarak kaleme alınmıştır. Risalenin dibacesinde eserin özel bir ismi bulunmamaktadır. Katalog verilerinde eserin ismi “Risâle fî Tefsîri Kavlihî Teâlâ: men ‘amile sâlihan min zekerin ev unsâ ve huve mu’minun” şeklinde yer almaktadır. Bu isimlendirmeden eserin, Nahl 16/97. ayetin tefsiri anlamında, ayetin bir kısmı ile katalogda isimlendirildiğini anlamaktayız. Kataloğa göre risale, eserin “19b-24” varakları arasında yer almaktadır.

This study examines the emergence and evolution of madrasa as a specific organizational form of higher learning from a comparative-historical perspective. The article begins by discussing how the madrasa emerged and which factors contributed to its rise and spread among the Islamicate political regimes during the Middle Ages and afterwards. Then, it provides a comparison between the medieval European university and the madrasa, with particular attention to the characteristics of the legal systems on which they were founded and the influences (...) of the political environment on the respective institutions. It is argued that the differences in the legal tradition and the political authority structures may help us to grasp why madrasa and university produced different outcomes in terms of internal governance and institutional autonomy. The short discussion of the Ottoman case, where madrasas functioned as the main higher learning institutions at least until the adoption of the Western-style educational institutions from the 18th century, is presented as an illustrative case to test these assumptions. (shrink)

Though the current research stream has provided some risk factors for envy at the workplace, little is still known about the drivers and consequences of envy. Based on Vecchio’s theory, this study investigates the ripple effect of the span of supervision on envy. Moreover, it sheds light on the moderating role of meaningful work in their relationship. The data comprising sample size 439 were collected from confrères of four fast food companies listed on the Stock Exchange of Pakistan. Partial Least (...) Square Structural Equation Modeling technique was implemented through SmartPLS 3.3.2 to analyze the measurement and structural relationships. The results demonstrate that a narrow span of supervision will increase work engagement, and reduce instigated incivility via decreasing envy and resource depletion in sequence. Moreover, meaningful work would help regulate the inimical stream of dénouement of envy. Theoretical and practical implications, along with the limitations and future directions, have also been discussed. (shrink)

Construction cost estimation is one of the essential processes in construction management. Project cost is a complex engineering problem due to various factors affecting the construction industry. Accurate cost estimation is important in construction management and significantly impacts project performance. Artificial intelligence models have been effectively implemented in construction management studies in recent years owing to their capability to deal with complex problems. In this research, extreme gradient boosting is developed as an advanced input selector algorithm and coupled with three (...) AI models, including random forest, artificial neural network, and support vector machine for cost estimation. Datasets were gathered based on a survey conducted on 90 building projects in Iraq. Statistical indicators and graphical methods were used to evaluate the developed models. Several input predictors were used, and XGBoost highlighted inflation as the most crucial parameter. The results indicated that the best prediction was attained by XGBoost-RF using six input parameters, with r-squared and the mean absolute percentage error equal to 0.87 and 0.25, respectively. The comparison results revealed that all AI models showed good prediction performance when applied to datasets affected by more than two parameters. The outcomes of this research revealed an optimistic strategy that can help decision makers select the influencing parameters in the early phases of project management. Also, developing a prediction model with high precision results can assist the project’s estimators in decreasing the errors in the cost estimation process. (shrink)

Purpose The idea of television as a space for cultural and local wisdom has been enthusiastically welcomed by many parties. Regrettably, this expectation proves to be nothing more than an empty hope. Indonesian national television rarely broadcasts content with local cultural nuances. National television broadcast is filled with popular and global cultural content. Only local television tries hard to remain the last guardian of Indonesian culture and local wisdom. Several studies have raised the issue of local television broadcast content but (...) have not succeeded in explaining the dynamics that occur in the management of local television to maintain and inherit local culture. This study aims to fill this gap. Design/methodology/approach This research was conducted using a qualitative descriptive method with interview techniques as data collection methods. Findings Indonesian local television continues to struggle to become the guardian for the sustainability of Indonesian local culture by emphasizing its market segmentation and trying to meet their needs, trying hard to implement intensification and extensification strategies, continuing to struggle to balance the onslaught of global culture and relying on government agencies as a nice market. However, the role and support of the government are greatly needed. Without it, local television will surely fall. Originality/value This research reflects the dynamics that occur in the management of local television which is very challenging. By revealing the struggles that local television goes through in fortifying local culture and the minimal role of the Indonesian government, this research contributes to the development of sustainable strategies and the inheritance of local culture in this global era. (shrink)

The Qur'an began to descend in the Arabian Peninsula in a period when the traditions of ignorance were dominant. In the period of ignorance, when weak and powerless people were oppressed, excluded, exploited, humiliated and subjected to various oppressions, being right was not enough. It was also necessary to have the power and strength to get his due. In such a period when the strong are generally considered right, the Qur'an considers every individual created by Allah as a valuable being. (...) As a matter of fact, there are many basic principles in the Qur'an that reinforce the feelings of brotherhood among individuals, strengthen the social fabric and increase trust in society. One of these basic principles is to defend the rights of every weak person regardless of the person's lineage, race, gender and status. In this context, in our study, first of all, the analysis of the meaning of the word of poor in the semantics of the Qur’an, the attitude of the Prophet towards poverty and wealth and which one is superior has been briefly touched upon. Then, information is given about the difference between the concepts of faqîr (the poor person), miskîn (the needy person). After dealing with the basic principles necessary for the protection and care of orphans and for them to live a virtuous life, the situation of oppressed slaves and mustad'af people in society is discussed. (shrink)

Recently, in ‘An inquiry on Fakhr al-Dīn Rāzī’s authorship of Al-manṭiq al-kabι¯r (MS Aḥmad iii, no. 3401)’, we refuted the quite common view among historians of Arabic logic as to attribute Al-manṭiq al-kabι¯r (Major [book on] logic) to Fakhr al-dīn Rāzī; however, in that paper, we could not identify the real author of the book. In this paper, we try to show that Al-manṭiq al-kabι¯r was written by Burhān al-dīn Nasafī (1203–1288), who authored another book, Sharḥ Asās al-kiyāsa whose logical (...) part is very similar to Al-manṭiq al-kabι¯r in the following significant features: the titles of chapters and sections, the style of writing, some technical as well as some non-technical terms, many sentences word by word. None of these features we find in any other Arabic logical work. So, Al-manṭiq al-kabι¯r and Sharḥ Asās al-kiyāsa are so close to each other that we might most possibly identify the authors of the books as the same scholar, i.e. Burhān al-dīn Nasafī. Fortunately, this has been verified recently by two manuscripts of a medieval Arabic logical book. (shrink)

Kur’an’a dair esas alınan varlık ve yorum tasavvuru, ilahî kelamın İslam toplumunun inşasında ve müslüman kimliğin oluşumundaki rolünü belirleyen temel faktörlerden birisidir. Dolayısıyla bu noktada, Kur’an’a yönelik parçacı bir varlık ve yorum tasavvurundan ziyade bütüncül bir tasavvurun geliştirilmesi önem arz etmektedir. Bu bağlamda yapacağımız bu araştırmanın temel hedefi, İbn Vehb’in el-Burhān fî vucūhi’l-beyān isimli eserinde, felsefî bir zemin üzerine oturtulduğu dört boyutlu beyan yönteminden hareketle, onun Kur’an’a dair külli bir varlık ve yorum anlayışının oluşumuna katkı sağlayıp sağlamadığı araştırılacaktır. Bu amaç (...) doğrultusunda ilk olarak İbn Vehb’in anlama ve yorumlama faaliyetine yönelik, beyānu’l-i‘tibār, beyānu’l-i‘tiḳād, beyānu’l-‘ibāre ve beyānu’l-kitāb şeklinde dört düzeyde geliştirdiği beyan yöntemi incelenecektir. Daha sonra bu beyan yönteminin genel çerçevesi dikkate alınarak, varlık ve yorum açısından Kur’an tasavvuru üzerinde durulacaktır. Bu şekilde Kur’an’a dair küllî bir varlık ve yorum tasavvurunun oluşmasına, İbn Vehb’in beyan yönteminden hareketle katkı sunulmaya çalışılacaktır. (shrink)

Çalışmanın konusunu Seyyid Burhaneddin’de ahlakî arınmanın incelenmesi teşkil etmektedir. İnceleme üç temel soru çerçevesinde yürütülür. İlk soru, kirlerin neler olduğu ve nelerin bu kirlerden arındırılması gerektiğine yöneliktir. Bu bağlamda Seyyid Burhaneddin’in beden, dünya, nefs, gönül, can, ruh vb. hususlarla alakalı görüşleri ele alınmaktadır. Diğer bir soru ise söz konusu arınmanın nasıl gerçekleştirileceğine ilişkindir ki Seyyid Burhaneddin’in mücahede, riyazat, söz, bilgi gibi kavramlara dair görüşleri doğrultusunda bir yanıt verilmeye çalışılır. Arınmanın ve buna binaen yetkinleşmenin sonucu kişinin ulaşacağı mertebe ne olacaktır? Son (...) olarak da bu soru çerçevesinde Seyyid Burhaneddin’in düşüncelerinin değerlendirilmesine çalışılmakta ve insanın beka ve ebediyete kavuşması ve namütenahi bir biçimde Allah’ta seyredişi ele alınmaktadır. (shrink)

Ḥanafī jurist Burhān al-Dīn al-Nasafī is one of the most prominent names in the history of the ʿilm al-naẓar’ (Islamic Disputation Theory) particularly due to his seminal work entitled al-Fuṣūl. We have located a manuscript which we will call an Opponent-al-Fuṣūl written by a Shāfiʿī scholar. This manuscript is titled al-Risāla fī qawāʿid ʿilm al-naẓar and it highlights the importance of al-Nasafī’s al-Fuṣūl. The scribe of the manuscript attributes this Opponent-al-Fuṣūl to the famous logician Najm al-Dīn al-Kātibī. Although no mention (...) of such a book belonging to al-Kātibī has been discovered thus far, in this article we will try to demonstrate that the book does indeed belong to him. In addition, we will undertake a comparison of both works, al-Fuṣūl and the Opponent-al-Fuṣūl, with a particular focus on the concepts of talāzum (implication), tanāfī (incompatibility) and dawarān (concomitance). A critical edition of the Opponent-al-Fuṣūl is appended to the article. (shrink)

Ḥanafī jurist Burhān al-Dīn al-Nasafī is one of the most prominent names in the history of the ʿilm al-naẓar’ particularly due to his seminal work entitled al-Fuṣūl. We have located a manuscript which we will call an Opponent-al-Fuṣūl written by a Shāfiʿī scholar. This manuscript is titled al-Risāla fī qawāʿid ʿilm al-naẓar and it highlights the importance of al-Nasafī’s al-Fuṣūl. The scribe of the manuscript attributes this Opponent-al-Fuṣūl to the famous logician Najm al-Dīn al-Kātibī. Although no mention of such a (...) book belonging to al-Kātibī has been discovered thus far, in this article we will try to demonstrate that the book does indeed belong to him. In addition, we will undertake a comparison of both works, al-Fuṣūl and the Opponent-al-Fuṣūl, with a particular focus on the concepts of talāzum, tanāfī and dawarān. A critical edition of the Opponent-al-Fuṣūl is appended to the article. (shrink)

One of the classical arguments for the existence of God is the ontological argument. In the second half of the twentieth century, this argument was updated, and triggered new philosophical discussions under the title of “modal ontological argument.” These discussions have expanded with the emergence of the modal versions of the cosmological argument. However, despite the intense interest in arguments for the existence of God, the contemporary scholarship in the philosophy of religion largely overlooks the problem as to whether God (...) is unique or not. In this paper, I aim to update Taftazānī’s argument for the uniqueness of God by means of the conceptual tools of the possible world semantics. Taftazānī’s argument is known as burhān al-tamānu in the Islamic kalām, and aims to show that postulating two omnipotent gods will result in contradictions due to a possible conflict between the two divine wills. The term tamānu refers to the conflict between these wills. So, I argue that this argument, supplemented by the conclusion of the modal ontological or cosmological argument, shows that there is only one God. I call this extended argument “A Modal Argument for the Uniqueness of God.”. (shrink)

In this paper I shall discuss the relationship between the two known Arabic translations of Aristotle’s Posterior Analytics and Avicenna’s Kitāb al-Burhān. I shall argue that Avicenna relies on both (1) Abū Bishr Mattā’s translation and (2) the anonymous translation used by Averroes in the Long Commentary as well as in the Middle Commentary (and also indirectly preserved by Gerard of Cremona’s Latin translation of Aristotle’s work). Although, generally speaking, the problem is relevant to the history of the transmission of (...) the Posterior Analytics from Greek through Syriac into Arabic, I do not intend to give a systematic presentation of the historical setting in which Aristotle’s work became readily available to the Arabo-Islamic culture. My aim here is rather to isolate and discuss some pieces of evidence concerning the texts that seem to have been available to Avicenna. In addition to that, I shall also provide evidence concerning the relationship with the Greek commentary tradition (in particular Philoponus and Themistius) that is likely to have influenced Avicenna in his discussion of Aristotle’s theory of demonstration and scientific knowledge. (shrink)

This article investigates the proof of God’s existence within Ibn Sīnā’s metaphysical framework, particularly addressing the concepts of divine simplicity and the problem of modal collapse. It commences by positioning Ibn Sīnā’s metaphysics in contrast to Aristotle’s, emphasizing the dynamic and evolutionary nature of Ibn Sīnā’s engagement with metaphysical inquiry. The article highlights Ibn Sīnā’s distinctiveness in redefining metaphysical exploration beyond physicalist presuppositions and establishing metaphysics as foundational for other scientific disciplines. Central to this exploration is the elucidation of Ibn (...) Sīnā’s arguments for God’s existence, primarily through his concept of modality—encompassing the necessary, contingent, and impossible—and his unique argument known as The Proof of the Sincere (Burhān al-Siddiqīn). These arguments demonstrate Ibn Sīnā’s belief in the necessity of a being whose existence and essence are identical, countering Kantian critiques by emphasizing an ontological foundation rather than rational judgments alone. However, the assertion of the identity of existence and essence in the Necessary Being introduces the issue of divine simplicity and the potential for modal collapse—a challenge whereby distinctions between possible states of affairs are nullified. The article proposes that Ibn Sīnā’s distinction between general and special existence, alongside his theory of tashkīk al-wujūd (gradation of existence), offers avenues to navigate this philosophical challenge. Additionally, it suggests that Frege’s distinction between meaning and reference could further elucidate the discussion. The conclusion posits that while Ibn Sīnā’s arguments for God’s existence exhibit significant persuasive power, they also prompt further inquiries into divine simplicity and modal collapse. The exploration of these themes underscores the relevance of Ibn Sīnā’s metaphysical contributions to contemporary philosophical debates, advocating for a nuanced understanding of his work beyond traditional Aristotelian or Cartesian interpretations. (shrink)

Tanrı’nın varlığına dair getirilen argümanlar, başarılı kabul edildiği taktirde en az bir tanrının var olduğu gösterir. Acaba kanıtların gösterdiği özelliklere sahip başka tanrılar da var mıdır? Bu sorun, Tanrı’nın tekliği problemi olarak bilinir ve özellikle orta çağ felsefesinde detaylı olarak tartışılmıştır. İslam kelamcılarının bu bağlamda Tanrı’nın tekliğini göstermek için verdikleri en önemli argümanlardan biri de “burhân-ı temânü”dür. Burhân-ı temânünün modal versiyonuna göre, her mümkün duruma gücü yeten ve iradesinde özgür iki tanrının iradeleri mümkün bir durumda çelişkiye yol açar. Dolayısıyla bu (...) özelliklere sahip iki tanrı varsaymak problemlidir. Bu makale, bahsi geçen argümanın başarılı olduğunu kabul ederek, her mümkün duruma gücü yeten ama iradeleri zorunlu olarak aynı iki tanrının mümkün olup olmadığını tartışıyor. Bu alternatifin söz konusu olabileceği senaryoları ele alarak her bir senaryonun problemli sonuçlara yol açtığını savunuyor. Bu çerçevede kelamda “burhân-ı tevârüd” adıyla bilinen argüman da güncellenerek ele alınan tartışmaya nasıl katkıda bulunabileceğini gösteriliyor. (shrink)

In his Kitāb al-Burhān, Avicenna discusses a theoretical framework broadly inspired by Aristotle's Posterior Analytics which brings together logic, epistemology and metaphysics. One of the central questions explored in the book is the problem of the relation between knowledge, certainty and causal explanation. Burhān 1.8, in particular, is devoted to the analysis of how certainty comes about in causal as opposed to non-causal contexts. The distinction is understood in Avicenna's system as one between cases in which the conclusion of an (...) argument is warranted only in virtue of an appropriate middle term, and cases in which there is no such intermediary because the predicative link between subject and predicate of the conclusion is immediate. In this context, Avicenna makes use of the case of relative terms to clarify certain crucial aspects of his theory. The paper explores this discussion and shows how Avicenna's account of the relatively marginal role of relatives in the context of demonstration depends on insights that are central to his metaphysics and epistemology. (shrink)

Ali Tekin, Varlık ve Akıl: Aristoteles ve Fârâbî’de Burhan Teorisi [Being and Intellect: Theory of Demonstration in Aristotle and al-Fārābī], 477 pp.

Il naturale senso della logica in relazione alla scienza è quello di fornire un linguaggio alle acquisizioni epistemologiche: tale sembra essere il senso assegnatogli anche da Avicenna in al-Mantiq. La questione in realtà è molto più profonda: quale relazione c'è fra gli universali predicabili e gli oggetti della scienza? Attraverso l'esame della questione quale è delineata nel Madkhal, in particolare in merito al genere e alla differenza, e il loro ruolo nelle scienze in alcuni passaggi del Kitab al-Burhan, l'A. (...) verifica l'applicazione delle considerazioni teoretiche in un problema fisico pratico affrontato nel Kitab-al-Tabi'iyat. (shrink)

This paper will offer a systematic reconstruction of al-Ġazālī’s Sceptical Argument in his celebrated Deliverer/Delivered from Going Astray (al-Munqiḏ/al-Munqaḏ min al-Ḍalāl). Based on textual evidence, I will argue that the concept of certainty (yaqīn) in play in this argument is that of the philosophers—most notably Ibn Sīnā—and that it is firmly tied to demonstration (burhān) and hence to the materials of syllogism (mawwād al-qiyās). This will show that contrary to what many scholars believe, this Sceptical Argument is al-Ġazālī’s discovery of (...) a latent sceptical problem in Muslim philosophers’ epistemological theories based on Aristotle’s Posterior Analytics that escaped even the agile mind of aš-šayḫ ar-raʾīs Ibn Sīnā. This reconstruction will also shed some light on the widespread assumption that al-Ġazālī anticipates Descartes’s sceptical considerations in the First Meditation. I will argue that not only do the two thinkers use incompatible strategies to reach their respective sceptical conclusions, but both their conclusions and their use of God in refuting them are also essentially non-identical. The conclusion is that the two sceptical arguments are essentially different. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Islamic Disputation Theory: The Uses & Rules of Argument in Medieval Islam by Larry Benjamin MillerKhaled El-RouayhebLarry Benjamin Miller. Islamic Disputation Theory: The Uses & Rules of Argument in Medieval Islam. Logic, Argumentation and Reasoning 21. Cham: Springer 2020. Pp. xviii + 143. Hardback, €77.99.Very few unpublished PhD dissertations have had a formative influence on a field. One of the precious few is Larry Miller's Princeton dissertation from (...) 1984 on Islamic disputation theory. It proposed an original and compelling account of the development of the discipline, from the earliest extant Arabic works in the tenth century to the composition of classic madrasa handbooks in the late thirteenth century. It has been cited regularly in the past decades and has served as the starting point for all later studies of Arabic/Islamic dialectics in European languages. The fact that it has finally been published is a fitting tribute to a study that is even more admirable for having been written when many of the primary sources were still only available as manuscripts.Part of the explanation for why the dissertation was not published sooner may be that its author did not pursue an academic career. And as he states in a short preface, he has not kept abreast of all relevant studies and editions that have appeared since his dissertation. A thorough revision and update has therefore not been possible. Though some minor corrections and revisions have been made, the book is still by and large the influential 1984 dissertation, now made available with a short introduction by Walter Young, one of the leading younger scholars in the field, along with helpful indices of proper names and subjects.Miller's narrative begins with Arabic works on disputation (jadal) by a number of theologians from the late ninth and tenth centuries, such as Ibn al-Rāwandī (d. 911), [End Page 518] al-Ash'arī (d. 935), and the Karaite Jewish scholar al-Qirqisānī (d. ca. 960). The basic assumption was that a questioner (sā'il) would ask a claimant (mu'allil) (i) what his view is; (ii) what the ground or reason ('illa) for that view is; (iii) the appropriateness of the ground/reason for the view; and (iv) to verify the ground/reason by showing it to be commensurate with the view. The ground/reason for the theological dialecticians was standardly an entity or property, not a premise. The reasoning tended to be informal and analogical, as opposed to explicitly making syllogistic deductions from quantified premises.Parallel to this theological tradition of jadal, there was an Arabic Aristotelian tradition that took its point of departure from Aristotle's Topics, translated into Arabic more than once in the period from the late eighth to the early tenth centuries. Though also often referred to as jadal, this tradition, represented by the writings of al-Farabi (d. 950), Avicenna (d. 1037), and Averroes (d. 1198), retained distinct features. It tended to deny any epistemic value to dialectics, instead seeing it as useful only insofar as it provided logical training. For the Aristotelian/Neoplatonic philosophers, the pursuit of truth was the preserve of demonstrative syllogism (burhān). Whereas the theological dialecticians envisaged a claimant (mu'allil) and a questioner (sā'il), with the burden of proof on the former, the philosophical tradition had a questioner (sā'il) seek, in the manner of Socratic elenchus, to elicit from a respondent (mujῑb) a series of answers that would allow the construction of a syllogism whose conclusion contradicted the respondent's initial position.From the time of al-Ghazali (d. 1111), Islamic theologians tended to take over the syllogistic ideal of reasoning from the philosophers, perhaps explaining why theological writings on jadal trail off after the eleventh century. The informal, analogical jadal tradition continued, however, in the writings of Islamic jurists. From the eleventh century, scholars such as Abū Isḥāq al-Shīrāzī (d. 1083) and al-Juwaynī (d. 1085) wrote works on jadal in which the examples are disputes about questions of Islamic law and the disputants are partisans of the various legal schools. This tradition of what Miller calls "juristic dialectics" (74, 95) later adopted some... (shrink)

Mâzerî et-Temimî (ö. 536/1141) Endülüs’ün düşmesinden önce Kuzey Afrika’da yaşamış son fakihlerdendir. Malikî fıkhının usûl-i fıkıh yapısının oluşumunda önemli dönüm noktası olarak kabul edilen Îzâhu’l-Mahsûl min Burhâni’l-usûl isimli eserin müellifidir. Hadis, fıkıh, kelam, tıp ve fetvâ alanlarında kayda değer bilgi sahibi Mâzerî’nin usûlcülüğüne dair bir çalışmanın yapılmamış olması bu çalışmayı gerekli kılmıştır. Çalışmada Mâzerî’nin usûl anlayışı usûl-i fıkıh alanında yazdığı Îzâhu’l-Mahsûl isimli eser üzerinden incelenmektedir. Îzâhu’l-Mahsûl, Mâzerî’nin Şâfiî âlim İmâmü’l-Haremeyn Cüveynî’nin (ö. 478/1085) el-Burhan fî usûli’l-fıkh isimli usûl-i fıkıh eseri (...) üzerine yapılan bir şerhtir. Şerhedilen Cüveynî’nin el-Burhân isimli eseri, Şâfiî usûl-i fıkhının temel metinlerinden birisidir. Mâzerî bu önemli eser üzerine yaptığı şerhte, hocası Cüveynî’nin konu tasnifi ve sistematiğini takip etmiş, usûl-i fıkıh yazımında mütekellimin yöntemini uygulamıştır. Hocasının eseri ile benzerlikler taşımasına rağmen söz konusu şerh, tamamlanmamış hâliyle dahi yer verdiği görüşler ve değerlendirmeler ile müstakil bir eser mahiyetindedir. Mâzerî eserde hocasına muhalefet etmekten çekinmemiş, kendi ictihad usûlünü ortaya koymuştur. Araştırmaya inceleme konusu edilen Îzâhu’l-Mahsûl isimli eser, Şâfiî usûl-i fıkhının Malikî usûl-i fıkhını yöntem ve içerik açısından etkilemesi açısından önemli bir örnektir. Bu eser ile birlikte Mâlikî usûl-i fıkıh literatürü ve metinleri Îzâhu’l-Mahsûl’den örnek alınarak oluşturulmuştur. Mâzerî sonrası Malikî usûlcülere kaynak olan bu eser, aynı zamanda Şâfiî-Malikî usûl-i fıkıh etkileşiminin izlerini barındırdığı için inceleme konusu edilmiştir. Çalışma kapsamında Îzâhu’l-Mahsûl eserinde Mâzerî’nin usûl anlayışında öne çıkan ilkeler tespit edilmeye çalışılmıştır. Böylece Mâlikî usûl-i fıkhının hangi hususlar üzerine inşa edildiğinin net olarak ortaya konulması hedeflenmiştir. Mâzerî’nin usûl anlayışının içinde yetiştiği fikri ve siyasi ortamdan etkilenmemesi mümkün değildir. Bu durum göz önünde bulundurularak Mâzerî’nin hayatına, hocalarına, eserlerine ve yaşadığı dönemde Mağrib bölgesinin düşünsel ve siyasi atmosferine kısaca temas edilmeye çalışılmıştır. Yaşamına dair tüm detayların, Mâzerî’nin ilmî hayatına ve özelde usûlcülüğüne etkisi anlaşılmaya çalışılmıştır. Ayrıca Mazerî’nin usûl anlayışının öne çıkan unsurlarının tespiti, Mağrip bölgesindeki fıkhî yapının anlaşılması ve İslâm hukuk tarihi açısından bölgenin aydınlatılması açısından da önemlidir. Söz konusu saiklerle yapılan çalışma, Mâzerî’nin usûl anlayışını temel özellikleri açısından ortaya koymayı amaçlamaktadır. Böylece Mâzerî’nin Mâlikî usûl-i fıkıh anlayışına ve literatürüne yaptığı katkıya ışık tutmak amaçlanmıştır. Araştırmada nitel araştırma metotlarından doküman incelemesi yöntemi kullanılmıştır. Bu bağlamda Mâzerî’nin görüşleri, kendisinden etkilendiği hocası Cüveynî’nin görüşleri ile mukayese edilmek suretiyle metin analizi uygulanmaya çalışılmıştır. (shrink)

Bu makalede Necmeddin Kâtibî ile Nasreddin Tûsî arasında teselsülün imkânı/imkânsızlığı konusunda gerçekleşen yazılı bir münâzara analiz edilmiştir. Bu münâzarada, klasik dönemde teselsülün imkânsızlığına dair İslam düşünürleri tarafından öne sürülen en meşhur delillerden üçü ele alınmıştır. Bu deliller klasik İslam düşüncesinde burhân-ı arşî, burhân-ı tatbîk ve burhân-ı tezâyüf adıyla bilinen delillerdir. Kâtibî, bu delillere karşı itirazlarını ortaya koymak için hocası Tûsî’ye bir mektup yazmış, bu mektubunda öncelikle teselsülün imkânsızlığına dair öne sürülen bu delilleri takrir etmiş, daha sonra bu delillere karşı itirazlarını (...) sıralamıştır. Bunun üzerine Tûsî, Kâtibî’nin bu itirazlarına oldukça doyurucu ve ikna edici cevaplar vermiştir. Hocasının açıklamaları neticesinde ikna olan Kâtibî, münâzara sonucunda teselsülün imkansızlığına dair klasik dönemde ortaya koyulan bu delillerin geçerliliğini Tûsî’nin açıklamaları bağlamında kabul etmiş ve son bir itiraf mektubu yazarak bu kabulünü dile getirmiştir. Tûsî’nin bu itirafa cevap olarak teşekkür ve takdir sadedinde yazdığı son mektupla münâzara sona ermiştir. (shrink)

The paper provides some introductory comments and a preliminary translation of Avicenna’s Burhān, IV, 2. I shall first set the stage by outlining the structure of the book (sec. 1). I will then briefly introduce (sec. 2) a number of notions that are dealt with in the first treatise of the Burhān (e.g. definition, description). Burhān, IV, 2 is split into two parts: the first focuses mainly on Aristotle’s An. Post., B, 4, whereas the second covers some of the topics (...) of B, 5 and B, 6. Accordingly, sec. 3 will be devoted to a cursory presentation of Aristotle’s arguments in An. Post., B, 4 along with a more detailed discussion of its Avicennan counterpart, focusing on the indemonstrability of definition; sec. 4, finally, will be a presentation of the second part of the chapter, concerning the relationship between definition and division. An English translation of the entire chapter is appended to the paper and is accompanied by some notes. (shrink)

Allegedly, according to Avicenna’s theory of God’s knowledge of particulars, God knows particulars in a universal way or universally. But, it is controversial how we should interpret knowing in a universal way. It seems knowing in a universal way is a black-box in Avicenna’s theological context. However, Peter Adamson in his valuable ‘On Knowledge of Particulars’ has suggested a novel approach to decode this black-box in Avicenna’s theological context. According to Adamson, the key for this black-box is embedded in Avicenna’s (...) epistemological context, i.e., Kitāb al-Burhān. It seems Adamson’s interpretation of Avicenna’s theory of God’s knowledge of particulars consists of two main steps. Firstly, on the basis of Kitāb al-Burhān, he tries to show that knowing in a universal way amounts to knowing syllogistically. For example, when, based on the syllogism “(I) all humans are animals, (II) Zayd is a human, and therefore (III) Zayd is an animal” one knows that ‘Zayd is an animal,’ one knows it universally. Secondly, on the basis of the first step, Adamson tries to show how we should interpret Avicenna’s theory. The upshot of Adamson’s interpretation is that God knows only essential features of particulars and not their accidental features. In this paper, I will argue that both steps in Adamson’s account of Avicenna’s theory of God’s knowledge of particulars face serious problems. (shrink)

RésuméIl est bien connu que les notions detaṣawwur(conceptualisation) et detaṣdīq(assentiment) sont tout à fait centrales dans l’épistémologie de la philosophie arabo-islamique. La “conceptualisation” désigne la définition d'un objet de connaissance, et l’“assentiment” la reconnaissance de la véracité de la définition, par un raisonnement d'un certain type. Parmi les auteurs ayant traité ces deux thèmes le plus en profondeur figure al-Fārābī, qui a exercé sur Ibn Bājja une influence décisive. Cet article analyse les passages relatifs àtaṣawwurettaṣdīqdans les notes d'Ibn Bājja aux (...) écrits de logique et de méthodologie scientifique d'al-Fārābī, en particulier ses gloses auKitāb al-Burhān. On montre ainsi qu'Ibn Bājja a parfaitement saisi l'importance de ces deux termes dans la lecture farabienne de la méthode scientifique aristotélicienne, et qu'il les a employés pour traiter de certaines activités mentales. En effet ces deux notions, centrales chez Ibn Bājja, sont à la base de certaines de ses œuvres les plus fameuses. (shrink)

al-Zarkashī, an ethnic Turk, is an important hadith, fiqh and commentary scholar who lived during the Mamlūks period. He was taught by some of the leading scholars of his era, such as Alā al-Dīn Mughultay (d. 762/1360), Imād al-Dīn Ibn Kashīr (d. 774/1372) ve Jamal al-Dīn al-Asnawī (d. 772/1370), and he grew up under their mentorship. Nevertheless, his only well-known student is Birmāvī (d. 831/1428). Almost half of his works have been related to fiqh and methodology of fiqh, and he (...) has also written some important works in the field of hadith. Among these, especially al-Tadhkira, al-Nukat alā Ibn al-Salāh, al-Nukat alā al-Umda fī al-Ahkām ve al-Icāba are worthy of mention. The work named al-Tadhkira, which we built our work upon, is the first known work to have been preserved in the field. Due to his being a first in his field, he was vastly studied as to how he evaluated the narrations and what kind of procedure he followed. In this work of his, not only the criticism but also the application of the text criticism adds to the importance of the work. Then, on the basis of this work, scholars such as al-Sakhāwī and al-Aclūnī made complementary works on the same subject. Summary: It is inevitable for a person to be shaped by the society he lives in. During the time when al-Zarkashī lived, Egypt was under the rule of the Mamlūks. The history of Mamlūks is examined under two periods: 1. Bahrī or Turkish Mamlūks (745 / 1344 - 794-1391) 2. Burjī or Circassian Mamlūks (784 / 1382 - 923 / 1517) period. Our author lives in both periods. About forty years of his life was in the period of Bahrī and the rest was in the period of Burjī. In both periods, the state did not have a full political authority in the country, but this was not the case in education and training. In fact, on the contrary to the political situation, scientific activities have accelerated by the arrival of many scholars to the land of Mamlūk because of the Mongol invasions coming from the east and the Crusades from the west. The increase of scientific activity was caused not only by the coming of the scholars but also by the support given by the Mamlūk sultans. In fact, they built many new madrasas in addition to the resurrection of the old ones. In addition to madrasas during the Mamlūks period, mosque, hāngāh, ribat and zāwiya are also among the educational places.Hadith, fiqh and Tafsir scholar al-Zarkashī is originally Turkish. He was born in Cairo at 745 under the conditions mentioned above. His family learned of gold and silverworking because of their subsequent settlement to Egypt, and they made their living with this craft. A person who performs this is called Zarkash in Arabic. Muhammad ibn Bahādır, who learned and did this job, was known as al-Zarkashī. al-Zarkashī, known for his love of science since childhood, was trained hadith by Alā al-Dīn Mughultay (d. 762/1360) and Imād al-Dīn Ibn Kashīr (d. 774/1372) in Damascus, and fiqh by al-Asnawī (d. 772/1370). Among his beneficiaries are distinguished personalities such as al-Subkī (d. 756/1355), al-Azraī (d. 783/1381) and al-Bulqīnī (d. 824/1421). The most remarkable of his student is al-Birmāvī (d. 831/1428).It is known that he wrote about fifty works in hadith, tafsir, fiqh, methodology of fiqh and other fields. Especially among these works al-Burhān fī ʻUlūm al-Qur’ān, al-Tadhkira, al-Ijāba, al-Bahr al-Muhīt fî Usūl al-Fiqh ve al-Mansūr fī al-Qawāid is worth mentioning. Studies on al-Burhān and al-Bahr were carried out at the level of Master and PhD.al-Zarkashī did not hesitate to criticize any person for whom he had found his mistake. For example, even though he has a great love for him, and even because of this love, he has been given the name of al-Minhāj, the criticism of al-Nawawī is the clearest indication of the value given to science. Not just him, critics of scholars such as al-Hākim al-Naysābūrī and Ibn ʻAbd al-Barr who are recognized as authority in hadith can also be considered in this framework.The work named al-Tadhkira which we have studied in our work is of importance in that it shows the accumulation of knowledge in the field of hadith. In order to compose this work, it is necessary to have enough information in this field since the riwāyas must be criticized in terms of isnād and text. To compose his work, al-Zarkashī has benefited from about a hundred and forty works related to hadith, tafsir, al-siyar, history, tabakāt, commentary, jarh - taʻdīl, ilal and maghāzī. The use of such works is an effort to reach all sources and right information as much as possible. Some of these sources are basic hadith books such as al-Bukhārī (d. 256/870) al-Sahīh, Muslim (d. 261/875) al- Sahīh, Abū Dāʾūd (d. 275/889) al-Sunan, al-Tirmidhī (d. 279/892) al-Sunan, al-Nasā’ī (d. 303/915) al-Sunan, Ibn Mādja (d. 273/887) al-Sunan, Mālik ibn Anas (d. 179/795) al-Muwatta, Ahmad ibn Hanbal (d. 241/855) al-Musnad, al-Dārimī (d. 255/869) al-Sunan, ʻAbd al-Razzāq al-Sanʻānī (d. 211/826-27) al-Musannaf, Ibn Abī Shayba (d. 235/849) al-Musannaf, Ibn Rāhwayh (d. 238/853) al-Musnad, al- Bazzār (d. 292/905) al-Musnad, Abu Yaʻlā el-Mawsilī (d. 307/919) al-Musnad, Ibn Hibbān (d. 354/965) al-Sahīh, al-Tabarānī (d. 360/971) al-Muʻjam al-Awsat and al-Muʻjam al-Kabīr, al-Hākim al-Naysābūrī (d. 405/1014) al-Mustadrak.al-Zarkashī divided the riwāyas he had studied into eight subjects. These are judgments, wisdom, zuhd, medicine, virtue, prayer, story, words and riwāyas circulating in language. He shares the information he obtains from sources about him after mentioning the riwāyas he will examine. For example, it is mentioned that there is not a hadith which is transmitted as a hadith, it is a word of a sahāba, tābiun or a person. He transferred on the riwāyas the sources mentioned in the sources, but also stated that he did not participate in some information as the place came.The author has evaluated the narrators of the riwāyas from the point of jarh and taʻdīl. He did not only evaluate riwāyas in terms of isnād, but also text criticism. This activity is a distinctive feature of his work.al-Zarkashī gave information about the misrepresentation of the name of the narrators. He also explained the strange words that are difficult to understand in the text. It is a manifestation of his knowledge in the fiqh area that some of the riwāyas that are considered weak are expressed in some sects. The author described some errors about the riwāyas. For example, he stated that a riwāya that is said to be marfūʻ is a mavkūf. al-Zarkashī also included verses, hadiths and poems about the riwāya that he had studied while writing his work or he defended it by saying that it is not the case of a riwāya that is said to be fictitious.Perhaps it is the weakest point of al-Zarkashī’s work not to give any information about some riwāya, only to mention their isnāds. He also found some riwāyas that did not have a reliable isnāds and stated that their meanings are correct. This knowledge has become an enlightening characteristic for later generations.This work has a great significance in showing that the majority of the riwāyas that spread among the people are not hadiths. As a matter of fact, 73% of the riwāyas examined in the work are weak or irrelevant riwāyas. This work of al-Zarkashī is unique. The existence of such a work has not been determined before him. This work constituted the basis of the works written by scholars such as al-Sakhāwī and al-Aclūnī in the same subject after him. (shrink)