The aim of this study is to determine the criticism to Mushabbiha and Mujassima on the basis of al-Faṣl fī l-milal wa-l-ahwāʾ wa-l-niḥal whose writer is Ibn Ḥazm (d. 456/1064), one of the eminent scholars of the Andalusian civilization. In this work, Ibn Ḥazm gives systematic information about the non-Islamic religions as well as the sects emerging under the Islamic roof, criticizing the views of religion and religious sects from various perspectives. In doing so, he approached the views of the (...) sects with his identity as a kalam theologian, and he made his critics in the light of classical conception of the Ahl al-Sunnah. Ibn Ḥazm pointed out that Mushbbiha and Mujassima had an anthropomorphic understanding of God, and emphasized that this understanding does not correspond with the belief in monotheism. He strongly emphasizes that God is one and nothing is equal to Him.Summary: Islamic Civilization of Andalusia was the most important representative of Islam in the West and enlightened Europe for centuries, has made important successes in science-technic, art and literature. Also made improvements on other areas such as religous and philosophical knowledge, in these eras raised important Islam scholars who made important contributions to those areas. One of those scholars undoubtedly is Ibn Ḥazm who was born in Andalusia (d. 456/1064). The aim of this paper is to analyze and determine Ibn Ḥazm’s critiques on Mushabbiha and Mujassima, based on Ibn Ḥazm’s thought found in his al-Fasl,who was one of the leading scholars of Anatolia civilization and played an important role in development of Islam thought nearly in all areas by his precious writings.Ibn Ḥazm, in his work gives systematic information on sects under Islamic thought and beliefs and religions out of Islam, their relations and differences with Islam, which he accepts as one and unchangeable, and analyzes them gives in an analytic, defensive and rejective method, puts them under critique. In other words, with his theologian identity and dialectical method, under the Sunnī classical tradition, he criticizes other sects’ thoughts. Ibn Ḥazm used a very sharp language and rough method in his critiques. This kind of attitude was symbolized by a traditional saying “Ibn Ḥazm’s language is sharper than Hajjāj’s sword”. As it very well known in the Qurʾān, oneness (tawhīd) was emphasized very much, God does not look like anything ever created, and does not have any resemblance or sameness with anything, in order to eliminate polytheist (shirk) belief. On the other hand, in some verses representations and resemblances were used that does not seem in line with oneness (tawhīd). This problem which seems to be contradiction at first sight has been subject to many debates of how that can be solved. In the center of discussion informing attributes (revealed attributes) that drive people to comparison (tajsīm) and anthropomorphism (tashbīh) that recall humanly attributes if they are understood in artificial meanings. In history of Islamic thought, in order to understand those kind of attributes, in their artificial meanings or their changed and decided meanings (ta’wīl), has been subject to discussion and to understand the attributes different methods have been used. One of these method which is the main subject of this paper is tajsīm and tashbīh method and was accepted by Mushabbiha and Mujassima. They take informing attributes artificial meanings as base and were against the changing of the meaning. As a natural conclusion of this, they resemble God to the created and asserted God has concrete parts such as hand, face, eye, leg, etc. In his work al-FaṣlIbn Ḥazm mentions ideas of Mushabbiha and Mujassima, and criticized whether it is appropriate for Sunnah or not. His critique against these sects are mostly based on the informing attributes being taken as visual attributes in nasses, where as a result the God imagination turns to be anthropormorphist imagination. According to Ibn Ḥazm, the verses “… He does not resemble anything…” (Ṣūra 42/11) and “He is not equal to anything” put forward the onlyness and soleness of God and they do not give attention to this and try to prove the attributes fall into anthropormorphism (tashbīh) and corporealisim (tajsīm). Ibn Ḥazm believes and says that their God imagination is not in line with oneness (tawhīd) understanding and puts the verses into the center. In his critiques he emphasizes God’s oneness, he does not have pair, not resemble anything, does not have equal and tried to explain how his attributes should be understood. In this respect, in qualification of God his main principle was exploitation (tanzīh) and asserts that humanly attributes (face, eye, foot) in their visual understandings cannot be attributed to God and tried to prove that names like object (jism), accident (symptoms), substance (ore) he cannot be put into qualification. Ibn Ḥazm’s consideration of nass through an exterior perspective, his criticism of Mushabbiha and Mujassima, who take visual attributes as principles, and his re-interpretation (ta’wīl) of some nass whenever necessary may be seen as a contradiction but it is consistent in his system. Because he is not definitely against re-interpretation (ta’wīl) but he rejects re-interpretation without proof, he accepts ta’wīlthat comes from nasses and rational necessity with a proof. From this perspective if there is an occasion a word’s meaning in the Qurʾān that needs understanding different from its written meaning and there is a proof for that, he sees this a requirement for re-interpretation (ta’wīl). He practically used this theory of him in informing attributes. As a result, in attributes of God, he follows the madhhab of the Salaf (predecessors), where as in informal attributes and their understanding, he uses ta’wīlmethod and takes the path of Halaf (successors). By this way, he departed from the madhhab of the Salaf and created his own method. In this context while he was criticizing anthropormorphist and corporealist methods. Also he defended that since comprehension of God is not possible without re-interpretation of these attributes, it is necessary. He explained these attributes in verses with their dictionary meanings and related verses, with appropriate Arabic grammar and God’s greatness. From that perspective Ibn Ḥazm’s Salafī and artificial understandings, we cannot say he is from Salafī which rejects rationale and explanation all together. In addition to that when necessary in informal attributes he uses ta’wīland uses reason and the function he put upon reason, shows his position against sect like Mushabbiha and Mujassima who underestimates the value of reason. (shrink)

With the increased rate of the Turkish medical brain drain (MDB) in recent years, there is a need for more comprehensive studies to elucidate its vague migratory factors. The aim of this paper is to try to narrow that gap by analyzing present impacts of the MDB in Turkey and to evaluate if these aspects were driven by professional ethical values, and if so, what ethical principles they were based on. In-depth interviews were conducted with 19 doctors from various backgrounds, (...) followed by a thematic analysis. The MDB in Turkey demonstrated a multifactorial structure, with prominent push factors that are intertwined at macro-meso-micro levels. The effort to maintain the principles of beneficence, non-maleficence, and protecting professional autonomy were the most important in the context of professional ethics. Only deep-rooted regulations might ensure the prevention of the MDB in Turkey and the prospect of doctors returning in the future. Conclusively, the recent criticisms the MDB has been garnering may inspire improvements in deteriorating human and health rights in Turkey. (shrink)

Stark variations exist in U.S. immigration enforcement. These variations have persisted even during the COVID-19 pandemic, when special measures that should have constrained variations were in place. This Article argues that variations in discretionary enforcement decisions based on resistance to national policies, bias, illegal tactics, or arbitrariness are unjust and should be curtailed. The Article first distinguishes between transparent sources of variation in immigration law and variations that stem from non-transparent, discretionary determinations. Within the category of discretionary determinations, the Article (...) argues that there are just and unjust variations. It contends that unjust variations raise serious constitutional concerns, weaken preemption doctrine, and require us to reconceptualize the immigration federalism debate to account for cooperative and uncooperative behavior within the federal government itself. Finally, the Article offers solutions to help limit unjust variations. (shrink)

Tahâvî (v. 321/ 933), hicrî üçüncü asrın sonları ile dördüncü asrın başlarında yaşamış Hanefî fakihidir. Tahâvî’nin daha çok muhaddis olarak tanınmasına rağmen hadis ve fıkha derin vukufiyeti, her iki alana da temas eden hadis-sahâbî kavlî münasebetini onun üzerinden incelemeyi daha anlamlı kılmaktadır. Müctehid fakihlerin hüküm istinbâtında başvurduğu sahâbî kavlî, Hz. Peygamber’e dayanması bakımından semâ/tevkif ihtimali bulunan bir delildir. Bu sebeple sahâbî kavlini sünnet birlikte değerlendirmenin lüzumu ortaya çıkmaktadır. Ayrıca Tahâvî’nin sahâbî kavli ile sünnet arasında net bir ayırım yapmaması, Hanefî usûlünün (...) teşekkül süreci açısından önemlidir. Tahâvî, ictihad usûlü anlayışında sahâbî kavline deliller hiyerarşisinde Kur’an, sünnet ve icmâdan sonra yer vermektedir. Eserlerindeki tercihleri dikkate alındığında Tahâvî, sahâbî kavlini tevkife hamlettiği yerlerde sünnet olarak değerlendirmektedir. Hatta sahâbî kavli ve uygulamasının icmâa dönüştüğü durumda sünneti neshedebilecek mertebede gördüğü anlaşılmaktadır. Tahâvî ictihadî olan, re’y ve te’vil ifade eden sahâbî kavlini ise mutlak delil almayıp bu durumdaki sahâbî kavli karşısında kıyasa gitmektedir. Tahâvî’nin sünnete ve sahâbî kavline bakışı birlikte değerlendirildiğinde dönemin hadis anlayışı gereği, sünnetin çerçevesini sahâbe ve tâbiûn kavillerini dahil ederek geniş kapsamda ele aldığı anlaşılmaktadır. Erken dönem Hanefî usûlünde sahâbî kavli hakkında Tahâvî’nin görüşlerinin incelendiği araştırmada metin incelemesi ve analizi yöntemi kullanılmış; Tahâvî’ye ait eserler ile erken dönem Hanefî usûl-i fıkıh eserleri mukâyeseli olarak ele alınmıştır. (shrink)

Ibn Kammūna (d. 1284) is one of the prominent names to have presented the new structuring that emerged after the classical period studies of Islamic philosophy following the 12th century. This article deals with his theory of the body, previously undiscussed in the academic community. The subject has been handled in connection with the philosophy of nature and metaphysics concerning questions such as how the body exists as a possible essence and how the principles guiding this process are reflected in (...) the field of nature, as well as what the body is and what its constituent elements, types, qualities, and additions are. Thus, Ibn Kammūna has been determined to consider the first body to be the first sphere, the later bodies to occur in the process of emanation, and the cause of the body to be the intellect. In addition, he established the body consisting of matter and form to be continuous, to point to itself, and to be an infinitely divisible substance. However, he is observed to have not evaluated matter and form, which are constituent elements of the body, under the category of substance. Moreover, this article also reviews Ibn Kammūna’s approach to the main claims of the Peripatetic and Illuminationist traditions about the body contained in his original works and commentaries. Through the proofs and reasoning made in the details of these claims, Ibn Kammūna is understood to have thought mostly in line with Ibn Sīnā about the definition and essence of the body. He occasionally agreed with Suhrawardī about the properties and additions of the body. This study investigates how Ibn Kammūna shaped Ibn Sīnā’s theory of the body, upon which Suhrawardī had expanded, and whether its content is original in this context. Thus, I aim to contribute to the field by following the processes of change, expansion, and transfer of philosophical accumulation in Islamic thought after these two philosophers who had founded of the Peripatetic and Illuminationist schools. (shrink)

Şüphesiz düşünce dünyasına adım atma cesaretini gösteren insanı meşgul eden sorulardan biri de kendisinin nasıl bir varlık olduğudur. Varlığını keşfetme sürecinde felsefe, antropoloji, psikoloji ve biyoloji gibi bilimlerin insana ilişkin ortaya koymuş oldukları anlayışlar yol gösterici olsa da insanın özünü keşfetme noktasında yetersiz gelebilir. Zira gelişen ve değişen bir varlık olarak insan yaşadığı toplum, kültür ve tarihsel arka planından tecrit edilerek bir tanıma hapsedilmesi varlığının keşfedilmesi yönündeki en büyük engeldir. Benzer bir düşünceden hareketle Heidegger insanın özünü animal rationale olarak belirleyen (...) metafiziksel anlayışı insanın aslına ulaşamadığı gerekçesiyle eleştirmektedir. Hatta Heidegger’e göre bu anlayışla insan özünü kavrayamadığı gibi kendi özünden de uzaklaşmıştır. Modern öznenin temellerini atan bu anlayış insanın her şeyi nesneleştirmesi ve kendisini yeryüzünün efendisi gibi görmesine neden olmuştur. Oysa gerçekte insanın göz kamaştıran gücünün sınırsız genişlemesine aracılık eden teknoloji Heidegger’e göre büyük bir tehlikedir. Çünkü insan kendisini her şeye hâkim olarak tecrübe ettikçe teknolojinin egemenliği altına girdiğini fark etmeksizin özünden uzaklaşıp kaynağa dönüşmektedir. Buradan hareketle Heidegger Hölderlin’in “Ama tehlikenin olduğu yerde, kurtarıcı da büyür” dizesi ile teknolojinin en büyük tehlikenin kaynağı düşünme ve şiirin ise kurtarıcı olduğunu ifade eder. Ancak teknolojinin tehlike olarak mı kalacağı yoksa yerini kurtarıcıya mı bırakacağı insanın teknoloji ile kuracağı ilişkiye bağlıdır. (shrink)

On December 7,1999, a divided Oklahoma Supreme Court held in Nealis v. Baird that a claim may be brought under Oklahoma's wrongful death statute on behalf of a nonviable fetus born alive. The decision represents a departure from the traditional notion that “viability”—the ability of a fetus to sustain life outside the womb with or without medical assistance—is the standard for wrongful death recovery. In replacing the “viability” standard with a “live birth” standard, the majority maintained that live birth is (...) the “unassailable point at which legal rights must be said to attach to the human person. “ By holding a nonviable fetus a legal “person” for the purpose of a wrongful death claim, the court's decision emphasizes the limited application of the United States Supreme Court's holding in Roe v. Wade that a fetus is not a person for the purposes of the Fourteenth Amendment. (shrink)

The problem of evil and theodicy is one of the most important subjects in the field of Philosophy of Religion. The problem of evil is basically understood as the problem of incompatibility of the existence of God with evil. While the problem of evil is used to justify atheistic claims, theodicy has been developed to strengthen theistic claims. Mawlânâ D̲j̲alāl al-Dīn Rūmī (1207-1273), who is the important sufi thinker of Turkish-Islamic culture, is generally known for his mystical and literary works. (...) Although Mawlânâ 's philosophical views have not been studied sufficiently, it is seen that he presents his important ideas in the philosophical field, especially in the philosophy of religion, in a non-systematic and hidden way in his works. In this study, the problem of evil has been studied in the case of Mawlânâ, within the scope of the evil’s types and the problem of evil’s types in the literature. In addition, it has been examined whether Mawlânâ discussed the evil as a philosophical problem and contributed to the solution of the problem of evil. Then, one of the theodicy used by Mawlânâ, which is related to contrasts, has been called the theodicy of contrasts and has been explained and systematized. It is known that theodicy related to theme of contrast was developed before Mawlânâ. As a result, Although it cannot be said that Mevlânâ made an original contribution to the problem of evil with his theodicy of contrasts in terms of content, it can be said that he approached originally to this problem in terms of his metaphorical manner and expression style. (shrink)

The paper explores the impact of the corona virus disease-19 pandemic on the Saudi higher education system. The research focuses on the relationship between digital learning in COVID-19 time, life satisfaction, and stress among female students. The study discusses measures, practices, defense mechanisms, and coping strategies to face challenges. Using an online survey based on psychological effects and its role in defense mechanisms and coping strategies, findings show that digital learning provides flexibility in terms of time and offers resources at (...) a lower cost compared to traditional learning. In addition, results show that the coping strategy perception is higher in obtaining a good score and succeeding than to get over the pandemic and recovering from the illness itself. Finally, results confirm that a positive attitude influences positively life satisfaction. (shrink)

Ahlâk konusu dinler üstü konuşulan ve tartışılan evrensel bir olgudur. Her toplumun kendi sosyolojik ve psikolojik durumlarına bağlı olarak kabul ettiği ahlâkî değerler mevcuttur. İslam, Arap toplumuna geldiği ilk andan itibaren toplumun sahip olduğu ahlâkî değerleri düzenleme ve yenilemeye başlar. Düzenlenen ve yenilenen ahlâkî değerlerde örnek insan olarak ise Hz. Peygamber gösterilir. Bu çerçevede Hz. Peygamberin vefatından sonra İslam toplumunda oluşan karışıklıkların ahlâkî sonuçları ve toplum içinde bozulmalara tepki hareketi olarak ortaya çıkan sûfilerin eleştirileri meydana gelir. Her ne kadar fıkıh (...) ve kelam alanları teşekkül süreçlerinde farklı konular üzerinde tartışsalar da ahlâk konusuna ait özel bir bölüm fıkıh ve kelam alanında mevcut görünmez. Sûfiler, İslam din bilimlerinde ahlâk alanının göz ardı edilmesini eleştirir ve bu eksiliğin giderilmesi gerektiğini savunur. Erken dönemde yaşamış olan sûfiler ise bu açıklığın kapanması ve İslam düşüncesinin tekâmüle ermesi için çözümün tasavvuf olduğunu iddia ederler. Bu durumu meşrulaştırmak için de tasavvufun kelam ve fıkıh alanı gibi bir bilim olduğunu ispatlama yolunda eserler kaleme alırlar. Bu süreçte ise tasavvuf pratik ve zühd esaslı bir anlayıştan, diğer din bilimleri gibi bilgi çıkartan bir ilme dönüşür. (shrink)

The purpose of this study was to explain differences between employees who feel a sense of belonging and those who feel a sense of otherness in terms of their opinions about diversity works in their organizations. We conducted an empirical study to examine the perceptual differences between two independent groups of the study “who feel a sense of belonging” and “who feel a sense of otherness.” We collected data from 792 employees working for organizations in different sizes, industries, and capital (...) structures, which enriched the representativeness of the sample. The findings show that out-group members remain less satisfied with diversity works in their organizations based on four main issues such as “competence of diversity actors,” “embeddedness of diversity works in organizational policies/practices,” “diversity awareness in the HRM functions,” and “diversity-related employee satisfaction.” This paper makes two contributions. First, it contributes to the extant literature an understanding of the differences between those who remain indifferent to diversity works and those who care to see, speak, and hear about them. Second, with a few exceptions, extant studies on diversity works have been dominated by Western-centered research. Research is needed on countries with different macro-contextual conditions, such as different legal regulations, socio-political status, and history. For this study, survey data were collected from people who work in Turkey, a country which has limited legal measures and underdeveloped discourses for equality, diversity, and inclusion. The paper provides significant insights into leading diversity works in national settings with less developed supportive mechanisms for diversity. (shrink)

In this paper, I will try to make clear that aspect of wisdom which relates to the practical application of revealed commands through prophetic practices and traditions of the other founders of religions. Here, I also refer to the wisdom in the Qur’an and the Old and New Testaments of the Bible as examples of the use of this concept in religion. Although both philosophy and religion require using the form of wisdom within a holistic approach, in the course of (...) time the concept of wisdom was neglected both in philosophy and religion. Because of this, after that one cannot judge the evaluation of complex situations in these two areas.Shortly, in this paper, I am going to discuss the place of wisdom in the Philosophy of Religion as a dynamic factor of thought and then propose a new understanding in the Philosophy of Religion because today this discipline is not fully appreciated by all the world religions. (shrink)

This paper deals with the role and task of intellectual groups in current Muslim societies, with a particular outlook on Algeria. It discusses the social and educational impact of their action, and the internal and external limits to their action. Democratization and Arabization are considered as two dialectical poles of the ongoing process of modernization of those societies.

The aim of the present study is to evaluate Sonja Foss’s Rhetorical Schema for the Evaluation of Visual Imagery as well as reflect upon several points for further consideration; and finally suggest a renewed triadic approach as a method for analyzing art-relevant visual imagery. The triadic approach to be discussed assumes three correlative layers: the intellectual knowledge, function of the artistic content as the visual representational component, and aesthetics as modality. This study will include the analysis of a print advertisement (...) that used an artwork as its content of visual rhetoric, and this will inform further discussions on the proposed approach. The contribution of this renewed triadic approached to the field of visual rhetoric has the advantage of expanding and possibly improving rhetorical analysis methods of visual imagery. (shrink)

Nasların sınırlı, olayların ise sınırsız olması nedeniyle gün geçtikçe fıkıhla ilgili birçok meselede İslam hukuk felsefesi ve mantığı gündeme gelmektedir. Burada tanıtımı yapılacak çalışma da bu konuyu ele almaktadır. İslam hukuk felsefesi ve mantığı başlığı altında mevcut hükümlerin geçmişteki sosyal çevre ve düşünce biçimlerinin ürünü olduğuna dikkat çekilen bu çalışmada Arap toplumunun vahiyle ilişkisi incelenmektedir. Bu çerçevede çalışmanın amacı, İslam hukukundaki hükümlerin oluşumunda beşerî unsurun etkisini tespit ederek vahyin özüyle ilişkili hükümlerin ve beşerî faktörün etkin olduğu hususların birbirinden ayrılması gerekliliğine (...) dikkat çekilmesidir. Böylelikle fıkhın yeniden inşasında vahyin özüyle ilişkili bir temel oluşturma iddiası çalışmanın temel tezini oluşturmaktadır. (shrink)

Ikhtisâr refers to the process of compilation a work by summarizing short and concise information or a large volume of work through abbreviation. It is intended to facilitate reading, learning and memorization, or to eliminate difficult parts in a book written in the form of Ikhtisâr. The compilation of concise works that fulfilled their purpose has become widespread over time and transformed into a tradition and also concise works have been compiled in fiqh as in other disciplines of sciences. In (...) particular, the work entitled Ghayâ fi’l-Ikhtisâr by Abu Shudjâ al-Isfahânî (d. after 500/1107), which is one of the concise works written in the Shafi'î madhhab, constitutes an important part of this tradition. In this study, primarily, the concise works written in the field of usûl/ancestor and furû/descendant in the Shafi’î madhhab were identified and given in chronological order, right after that, Ghayâ fi’l-Ikhtisâr and Ahmad bin Omar al-Shatirî’s (d. 1360/1941) work entitled Al-Yaqut al-Nafis were examined in terms of the ikhtisâr method. The comparative method was employed in order to determine the common and different aspects of these two works, which are among the basic sources of the Shafi'î madhhab, in terms of content and method. In this context, primarily, basic information regarding Ghayâ fi’l-Ikhtisâr and Al-Yaqut al-Nafis was presented, and right after that the classificcations and information in both works were compared and evaluated in terms of style. In this respect, it was determined that some of the topics in one of the aforementioned works are not included in the other work, and that there are certain differences between them in terms of the arrangement of the topics and the way they are explained. Based on this, in Ghayâ fi’l-Ikhtisâr the topics are dealt with in a brief manner and jurisprudential rulings are presented without giving much space to their evidences. In Al-Yaqut al-Nafis, on the other hand, each topic is dealt with in a detailed manner, and the elements, conditions and provisions related to the topics are mentioned as sub-headings. In particular, issues related to fiqh other than worship are explained with examples. Nevertheless, as in Ghayâ fi’l-Ikhtisâr the evidences of fiqh provisions are not included much. The topics in both works are arranged according to the Shafi'î fiqh methodology. (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)

This study aims to,the impact of nursing on modern health care for patients and patients, the impact of nursing on health services provided to patients and patients, the impact of health services provided by nursing on patients in health facilities., A questionnaire was prepared via Google Drive and distributed to the population aged 25-55 years, men and women, in the city of Mecca. As for the questionnaire, it was distributed via the social networking program (WhatsApp) for the purpose of distancing (...) for fear of the presence of the Corona virus. 400 questionnaires were distributed, and 380 responses were obtained via email to the principal researcher. (shrink)

This qualitative study, using content analysis, examines to what extent addiction, its causes, consequences, and prevention methods are covered and which types of addiction are discussed in Religious Culture and Moral Knowledge courses. The study focuses on how these topics are presented in RCMK textbooks, which primarily address substance addictions such as drugs, alcohol, and tobacco, while briefly mentioning behavioural addictions like overeating, gambling, and technology use. Addiction is portrayed as a moral issue affecting mental, physical, and spiritual health, as (...) well as an individual's self-control and sense of responsibility. Substance addictions receive greater emphasis, reflecting their association with religious texts and state anti-addiction policies, whereas behavioural addictions are given less consideration. The study concludes that addiction should be approached in a comprehensive and progressively deepening manner as students advance through grade levels in RCMK textbooks. In its current form, the information does not appear to effectively develop skills or serve a preventive function that encourages healthier choices. (shrink)

Waqf system is a judical and financial institution of social security as well as the institutions which conduct educational, cultural, religious, public works, social aid and health investments. The waqf founders lined the services idealized by them in their deeds of trustee. It is aimed that these services countinue forever. This process survived for centuries primarily stemmed from this legal infrastructure, financial resources and efficient inspecting recording order. The accountancy culture which is on the basis of auditing and proper for (...) information characteristics of the accountancy within the Ottoman financial tradition may be read from the accountancy books kept in the awqaf. From another point of view that the waqf culture had survived for centuries primarily stemmed from this efficient, inspecting record order. (shrink)

A genealogy of the relationship between Islam and knowledge focusing on the Muslim West and, in particular, Algeria explains the current chaos within Muslim societies. The West, on its side, has difficulties understanding a cultural tradition which differs from its own. Islam did develop an aptitude for knowledge that put into play ‘different intellectual modalities, among which were dialectic argument, intuition and controversy’. However, ‘the accession to knowledge is shown by assent’. A long tradition of debate and controversy drew to (...) a close and was abandoned in favour of the exercise of authoritative and absolute power. Intellectual life in the region suffered notably from the successive departures of the elite, at the end of the Ottoman Empire, at the onset of the colonial period and upon independence. Colonialism founded a new system born of different traditions and entailed the breaking up of traditional scholastic institutions. After Independence, fewer and fewer interlocutors were capable of undertaking a reasoned critique of the West. ‘Mistrust with regard to the West’ translated into a ‘refusal even of controversy’. It is a vicious circle that can be broken only through a minimum of democracy. (shrink)