This study shows that the Turkish expression _hani_ exhibits interesting properties for the study of the semantics and pragmatics interface, because, on the one hand, its function is merely pragmatic, but on the other hand, it is subject to the truth-conditional effect of other constituents at LF. This notwithstanding, studies on this expression are remarkably scarce. The only attempts to describe its properties are Erguvanlı-Taylan (Studies on Turkish and Turkic languages; proceedings of the ninth international conference on Turkish linguistics, 133–143, (...) 2000 ), Akar et al. (Discourse meaning, 57–78, 2020 ), and Akar and Öztürk (Information-structural perspectives on discourse particles, 251–276, 2020 ). In the present study, we introduce the first formal semantic and pragmatic treatment of clauses containing _hani_. Unlike previous accounts, we claim that _hani_ can have one of the following two major pragmatic functions: making salient a proposition in the Common Ground or challenging one in a past Common Ground, therefore requiring a Common Ground revision. Despite its variety of occurrences, we argue that _hani_ has a uniform interpretation and provide a compositional analysis of the different construals that it is associated with. Furthermore, we show that a formally explicit and accurate characterization of _hani_ clauses requires operating on indexical parameters, in particular the context time. Therefore, if our proposal is on the right track, _hani_ clauses may provide indirect empirical evidence in favour of the existence of “monstrous” phenomena, adding to the accumulating cross-linguistic evidence in this domain (see Schlenker in Linguistics and Philosophy 26(1):29–120, 2003 and much work since then). The definition of monsters is intended as in Kaplan (Themes from Kaplan, 481–563, 1989 ). (shrink)

We study implications of Leibnizian ideas such as the identity of indiscernibles, and variety (due to Barbour and Smolin) in the context of Wolfram Model, which has been put forward in 2020. We have provided (at the moment) speculative interpretations for Leibnizian and non-Leibnizian hypergraphs. We introduced an action based on variety, to select paths where it is maximized. The specific universe which is of concern here is the one with name ‘wm1268’ from the Registry of Notable Universe Models, which (...) is used as a test case in the present study. (shrink)

From their founding to their collapse, the Andalusian Umayyads have been struggling with the Christian states which established in the north following Umayyads conquests of the region. During this long struggle period, the first name that ceased their progress and had authority over these states was Hakam II’s father Abd ar-Rahman III (300-350/912-961). The power provided by him continued in the periods of Hakam II (350-366/961-976) and Amirids (366-398/976-1008). In this process, Hakam II period was important because the obedience of (...) the states in question had been maintained, new conquests were achieved, and an uninterrupted eight-year peace was established. In this article, the sixteen-year long struggle process, including war and peace periods, of Hakam II against these states in the North of Andalusia has been discussed. The article consists of four chapters. In the first part, the Muslim control on the Kingdom of Leon, which attacked the Andalusian Umayyad lands at the beginning of this period, has been examined. In the second part, the battles with the Christian states in the north and the conquests carried out in this period have been discussed. In the third part, the peace process between the two sides, which had been continuing for eight years, has been examined. In the fourth part, the Christian states' attempt to recapture the Gormaz (Gurmâc) castle has been mentioned. The main purpose of the article is to contribute to the debate in modern western literature about the Umayyads' domination of these states, recorded by Muslim historians as well. (shrink)

Mağrib ve Mısır dönemi olarak ikiye ayrılan Fâtımî devleti tarihinin Mağrib devresi Mısır’a nazaran daha az incelenmiş görünmektedir. Bunun en önemli sebeplerinden bir tanesi bu dönemdeki muasır kaynakların Mısır dönemi kaynaklarına oranla fazla olmayışıdır. Bununla birlikte günümüzde Fâtımîler’in Mağrib dönemini kapsayan IV. (X.) yy.’a ait bazı muasır kaynakların bulunmuş olması, söz konusu döneme ait önemli bilgilerden haberdar olabilmemize imkân tanımıştır. Bu eserlerden olan ve Fâtımî devletinin Mağrib dönemindeki bürokrasisine ışık tutan Sîretü’l-Üstâz Cevzer adlı muasır kaynak, Fâtımîler’de halife ve veliahttan sonraki (...) üç numaralı devlet adamı olma şerefine nail olan slav asıllı Üstâz Cevzer’in ilk Halife Ubeydullâh el-Mehdî döneminde devlet hizmetine alınmasından, dördüncü Halife Mu‘izz’in hilâfet merkezini Mansûriye’den Kâhire’ye taşımasına değin gerçekleştirdiği önemli faaliyetlerini konu edinmektedir. Ele aldığımız çalışmada Fâtımîler’in Mağrib dönemindeki önde gelen devlet adamlarından bir tanesi olan Üstâz Cevzer’in hayatı detaylı bir şekilde incelenerek bu dönemin bürokrasisinin daha iyi anlaşılmasına katkı sunulması hedeflenmektedir. Başta Sîretü’l-Üstâz Cevzer adlı çağdaş kaynak olmak üzere Üstâz Cevzer hakkında bilgi veren az sayıda eserin incelenmesinin yanında batıda da yapılan araştırmalara değinilerek hazırlanan çalışma, literatüre sunacağı katkı itibarıyla özgündür. Ayrıca çalışma bazı araştırmacılarca Üstâz Cevzer’in, Mısır’ı ele geçiren komutan Cevher es-Sıkıllî ile aynı kişi olduğu yönündeki yanlış kanaatlerin ortadan kalkmasına yardımcı olacaktır. Yine bazı araştırmacılar tarafından Fâtımîler’in Mağrib dönemi veziri olarak kabul edilen Üstâz Cevzer’in gerçekten vezirlik görevini deruhte edip etmediği gibi sorulara çalışmada cevap aranacaktır. (shrink)

Fatimids, bound up the Shiite/Ismaili sect, have pursued a policy of expansion towards the east since they were established in Ifrîkiye. Within the framework of this political goal, the Turkish dynasty made various attempts to seize the Egyptian lands owned by the Ikhshidids. The relations between the two sides, which lasted for more than thirty years, ended with the Fatimids seizing Egypt and then Syria. In this process, various political and military encounters took place between the Fatimids and the Ikhshidids. (...) In this article, the relations of the Fatimids with the Ikhshidids are discussed. The relations between the two sides included remarkable events in a medium where the Fatimids in the east of the Islamic world and the Ikhshidid in the west increased their political power. The fact that these developments were closely related to the Islamic world of that period increases the importance of this research. Therefore, it would be beneficial to reveal the panorama of the thirty-five-year period by examining the sources that shed light on the relevant period. Ourstudy, which deals with the Fatimid-Ikhshidid relations, consists of three parts. In the first part, the beginning of the Fatimid-Ikhshidid relations will be examined. In the second part, the subject of the Fatimids taking Egypt from the Ikhshidids will be discussed. Finally, in the third chapter, the issue of the Fatimids capturing Syria and putting an end to the Ikhshidids will be discussed. The primary goal of the study in question will be to try to give a clear idea about the subject by addressing the reflections and effects of Fatimid-Ikhshidid relations in the Islamic world. (shrink)

Following the death of the Prophet, many different understandings have emerged in the Islamic world to make life meaningful. There is no doubt that understanding of Quran and Hadith texts is the basis of these understandings. The effort to understand Nass, sometimes, has opened the doors of constructive criticism; sometimes it has shown a destructive character. Understanding efforts in Islamic world has been more active on the hadiths in modern times. As a matter of fact, while the groups who claim (...) to live their lives as in the time of the Prophet were affected by modernity, the discourses that did not need any trace from the time of the Prophet paid attention to the hadith-sunnah. In this study, the idea of contradiction to the Qur'an is emphasized, whose traces go back to the classical period and which has moved in a different direction with the abuses of the Quranist-Mealist discourse in modern times. In the first period, the criticism activities which focused on isnad have led to the training of the specialists of jarh-tadîl over time and by this way, the defects that may have happened to isnad were eliminated to a certain extent. In parallel with isnad examinations, text-based critics have also been introduced in the evaluation of hadiths. One of the text-based criticism methods is submitting hadiths to the Qur'an. In this study, the abuse of “submitting hadiths to the Quran”, which has an important place in the Islamic science tradition, but reached a dimension contrary to its natural methodology in the modern period, will be discussed. (shrink)

Türkiye, Amerika Birleşik Devletleri ve İngiltere’nin ardından dünyada en fazla dizi ihraç eden üçüncü ülke konumundadır. Bu çalışma, popüler Türk dizilerinde sunulan aile imajını ve lise öğrencileri üzerindeki potansiyel sonuçlarını incelemektedir. Araştırma, boşanma, nikâhsız birliktelikler, serbest ilişkiler ve mahremiyetin dönüşümü gibi aile kurumunu tehdit eden ve dönüştüren faktörleri belirlemiş ve bu faktörlerin toplumsal yapı üzerindeki yansımalarını değerlendirmiştir. Medyanın, özellikle dizilerin, toplum üzerindeki etkisi ve lise öğrencilerinin medya tüketim alışkanlıkları, anket ve tematik içerik analizi yöntemleri kullanılarak analiz edilmiştir. Türkiye’de lise öğrencileri (...) arasında en popüler dizilerin "Kurtlar Vadisi", "Yasak Elma", "Sadakatsiz" ve "Aşk 101" olduğu tespit edilmiş ve bu dizilerin sunduğu aile imajı eleştirel bir bakış açısıyla incelemiştir. Dizilerdeki aile temsillerinin, gençlerin aile anlayışını ve mahremiyet kavramını nasıl etkilediği ekme ve gündem belirleme kuramları çerçevesinde analiz edilmiştir. Bulgular, popüler dizilerin, geleneksel aile değerlerine ve yapısına yönelik algıları değiştirebileceğini ve genç izleyicilerin sosyal gündemlerini etkileyebileceğini göstermiştir. Araştırma sonuçları, eğitimcilere, aile danışmanlarına ve politikacılara, gençlerin medya ile olan ilişkisini yönlendirecek stratejiler geliştirme konusunda rehberlik etmeyi amaçlamaktadır. (shrink)

Background: While academics contribute to the development of society through all the subjects that they work on, they also have other important tasks to fulfill, such as being role models for their students and society. Therefore, the place of academic ethical values is a significant topic for academic nurses. Objective: The main objective of this research was to examine the attitudes of academic nurses toward academic ethics. Research design: This descriptive and cross-sectional research study was conducted between March and June (...) 2017 in three different public universities in Turkey. The research sample consisted of 132 nurses in different professional positions at different universities who volunteered to participate in the study. The data were collected with an Information Form and an Academic Ethical Values Scale developed in Turkey. Ethical considerations: Ethical approval was granted by the institutions involved, and all participants provided informed verbal consent. Findings: The attitudes of academics participating in the research on academic ethical values were found to be highly positive. When the sub-dimensions of the scale were examined, the dimension with the highest average attitudinal score is found to be “values regarding the teaching process” and the dimension with the lowest average attitude score is found to be “values regarding society.” Depending on the participants’ academic position, it was determined that the total average score for the Academic Ethical Values Scale and the average scores of the “values regarding scientific research” and “values regarding the teaching process” sub-dimensions differed significantly (p < 0.05). Conclusion: It was found that academic nurses had highly positive attitudes of toward academic ethical values. It can be argued that academics act more responsibly with regard to the ethical values of the teaching process than other areas. In addition, academics who are professors are most sensitive in their perception of academic ethical values. (shrink)

The Papacy, which has a history of nearly two thousand years, has experienced many milestones in its history. One of these moments was the papal reform, or Gregorian Reformation as it is often called, which took pla-ce in the XI century. What makes this reform important is that it created a break in the Church-State relationship that had been going on in Europe for many years and that this break brought about a serious transformation in Papal policies. In this context, (...) the scope of this study on the papal reform in the eleventh century includes the historical process affecting the emergence of the reform, the adoption and systematization of the reform by the pa-pacy, and the transformation in the reform process with the accession of Pope Gregorius VII. In order to understand the reform process, the study first examines the situation of the Papacy in the pre-reform period. The emergence of the Cluny movement and its impact on the reform was briefly mentioned and it was tried to show that the reform movement was adopted not only by the clergy but also by the monks and laity. Then, with the acces-sion of Leo IX to the papacy, the spread of the reformist approach in the Church and the efforts of Leo’s successors to systematize the reform were mentioned. Finally, the struggle of Gregorius VII with the German Emperor Henry IV and the results of this struggle are mentioned and the study is concluded. (shrink)

Bu araştırma Hz. Peygamber’e izafe edilen “Dünya müminin zindanı, kâfirin cennetidir” rivayetini konu edinmektedir. Zikri geçen hadisle ilgili literatür taraması yapıldığında müstakil bir araştırmaya rastlanmamaktadır. Esasında ilim geleneğimizde tek bir hadisi bütün yönleriyle inceleyen pek çok araştırma vardır. Ancak söz konusu haberin müsellem ve mesajı açık kabul edilmesi hem Arap hem de Batı araştırmalarına konu edilmemesinin gerekçesi olabilir. İlgili rivayetin temel hadis kaynaklarında muhtelif metinlerle, beş ayrı sahâbîden aktarıldığı tespit edilmiştir. Araştırmamızda sözü edilen metin ve senedler ayrı ayrı incelenerek rivayetin (...) hadis ilmi açısından değeri tartışılmıştır. Rivayetin pek çok tariki olduğu için araştırma merfu‘ haberlerle sınırlandırılmıştır. Sözü edilen rivayete temel hadis metinlerinde hangi bâb başlığı altında yer verildiği ve klasik hadis şerhlerinde metne nasıl yaklaşıldığı tetkik edilmiştir. Rivayetin “zühd” konusunun ayrılmaz bir parçası haline geldiği ve buna bağlı olarak vaaz ve irşad literatüründe önemli bir yer tuttuğu tespit edilmiştir. Hadiste müminin dünya hayatıyla ilişkisine dair serdedilen ifadeler, kabaca “fâni olan her şeye yüz çevirmek” şeklinde tanımlayabileceğimiz zühdle ilişkilendirilmesine yol açmıştır. Hadis şârihleri ise mezkûr haberi dünya arzularının cezb ediciliğiyle, süreklilik arz eden meşakkatli ibadetlerle mükellef olmanın verdiği zorlukla ve dünyada bireylerin başına gelen musibetlere karşı sabretmesi gerektiğiyle ilişkilendirmişlerdir. Bu bakımdan musannifler ile şârihlerin hadisi benzer perspektifle değerlendirdikleri görülmüştür. Çalışmamızda, Kur’an ve hadis metinlerinde yer alan metaforik anlatı biçimi göz önünde tutulduğunda hadisi farklı bir bakış açısıyla değerlendirmenin mümkün olup olmadığı tespit edilmiştir. Zira metafor, retorik sanatların önemli bir unsuru olup, benzetme edatlarını kullanmadan farklı konular arasında anlam bağlantısı kurma sanatıdır. İstiare, teşbih, alegori ve kinaye gibi türlerle benzerlikler taşısa da anlatılan konudan ziyade anlatım tarzını vurgulayarak sözleri güçlendirmesiyle diğerlerinden ayrılmaktadır. Metaforlar düşünce dünyasına derinlik katmakla kalmaz, aynı zamanda karmaşık veya soyut kavramların daha anlaşılır ifade edilmesine imkân tanır. Dilin gücünü ortaya çıkarırken, yaratıcı düşünce ve duygusal bağlantılar kurma becerisini pekiştirerek anlatının içerdiği mesajın vurgusunu artırır ve muhatapta daha derin etki bırakmayı sağlar. Tüm bunlardan hareketle ilgili metinde yer alan “zindan” kavramının metaforik bir anlam içerdiği kabul edildiğinde yeni bir yorum denemesine açık olduğu söylenebilir. Özellikle modern dönemde belirgin, açık ve fark edilir düzeyde ortaya çıkan düşünce ve ahlak krizine karşı bir anlamlandırma yolu seçerek ilgili rivayeti “medeniyet ve sünnet” ilişkisini göz önünde tutarak metaforik bir yorum denemesiyle ele aldık. Zira bu sözleriyle Resûl-i Ekrem’in çökmüş ve çürümekte olan medeniyetlerin haksızlık ve sefaletin kaynağı haline getirdiği tek dünyacı anlayışı reddettiği, nimetlere ve mahrumiyetlere karşı gereğinden fazla ya da az değer atfetmeyi kabul etmediği ve ölümle her şeyini kaybedeceğini düşünenlere karşı bilinç uyandırmaya çalıştığı iddia edilmektedir. Bunun yanında modern insanın İslâm medeniyetini yeniden canlandırabilmesini engelleyen bir dizi kriz vardır. Bunlar ruhsal, bireysel, düşünsel, metafizik ve toplumsal krizlerdir. İnsan, ruhsal krizi manevi ilerleme ve aydınlanmayla; bireysel krizi değerleri arzulara bırakmamakla; düşünsel krizi farklı düşüncelere açık bir şekilde eleştirel düşünceyi geliştirmekle; metafizik krizi dünyevi cazibelerden arınarak varoluşsal kısıtlamalara sırt çevirip bilgi ve anlam arayışına yönelmekle; toplumsal krizi toplumdaki değişimlere katkıda bulunarak insan hakları mücadelesi vermekle alt edebilir. Araştırmamızda insanın bu krizlerle başa çıkıp zindandan kurtularak özgürlüğe kavuşacağı ve kendi medeniyetini kurabileceği fikri metaforik bir yorum denemesiyle ileri sürülmüştür. Modern dönemde karşımıza çıkan sorunların tespitinin ve bu sorunlara dair çözüm önerilerinin rivayet kültüründen beslenmek suretiyle yapılmasının mümkün olup olmadığı da bu sayede tetkik edilmiştir. Bu kapsamda “Dünya müminin zindanı, kâfirin cennetidir” rivayetinin ne şekilde anlaşıldığı veya anlaşılması gerektiği etrafındaki tartışmalara temas edilerek yeni bir yorum arayışına gidilmiştir. Söz konusu arayış “deneme” olarak isimlendirilmiş ve sonraki araştırmacıların çok daha kapsamlı denemelerde bulunması hedeflenmiştir. (shrink)

Bireysel düşüncelerini başkalarına aktarma ve hatta empoze etme düşüncesi insanlık tarihi kadar eskidir. Nitekim ilâhî kitabımız, ilk insanların şeytanın söylediği sözlerden etkilenerek kandırıldığını ifade etmiştir. Hz. Peygamber’in insanları doğru yola sevk etmek için tebliğ ettiği ve bu vazifeyi yerine getirmekle görevlendirildiği bilinen bir gerçektir. Asıl itibarıyla insanın olduğu her yerde bu durumun gerçekleşmesi gayet tabiîdir. Fakat tarih boyunca özellikle kültürel ve teknolojik sahadaki ilerlemeler sözü edilen faaliyetlerde kullanılan araçları değiştirmiştir. Örneğin; yazı malzemesinin temininin kolaylaşması ve matbaa alanında gelişmeler yaşanmasıyla fikirler (...) daha çok yazıyla aktarılmıştır. Modern döneme gelince televizyon, bilgisayar ve bunların destekleyicisi olarak internetin geçirdiği dijital değişim ve dönüşümlerle birlikte görsel çalışmalar hız kazanmıştır. Bu doğrultuda televizyon ve akabinde dijital yayın platformları yaygınlaşmış ve hatta dijital platformlara rağbetin artmasıyla medya sektöründe zorunlu bir değişiklik gerekmiştir. Bu değişikliği öngörerek dijital yayın sektörüne hızlı bir giriş yapan ve milyonlarca abone sayısına ulaşan en büyük dijital yayın platformu Netflix’tir. Bilindiği üzere görsel medya uygarlığının tek olmasa da en önemli gayesi ekonomik çıkar elde etmektir. Ancak bununla birlikte Netflix ve benzeri şirketlerin içerikleriyle düşünce dünyalarını, hayatı anlamlandırma yöntemlerini ve hatta ideolojilerini kasıtlı ya da kasıtsız empoze ettiği de muhakkaktır. Bu doğrultuda hem ilgilisi fazla hem de ses getirme etkisi yüksek olduğu için dini imgeler taşıyan program, dizi ve film gibi yayınlara dijital platformlarda büyük oranda yer verilmektedir. Ancak kimi zaman insanların doğru bilgiye ulaşması ve her türlü hurafeden uzaklaşmasına yol açan bu yayınlar, çoğu zaman yanlış bir din öğretisinin aktarılmasına sebep olmaktadır. Sözü edilen platformda son günlerde en çok izlenen içerikler arasında yer alan ve İsveç’ten sözde İslâm Devleti’nin sınırları içerisindeki Rakka’ya giden bir ailenin dram dolu hikâyesini anlatan Kalifat dizisinin, izleyicilerini İslâm öğretileri hakkında farklı şekillerde yönlendirdiği görülmektedir. Çalışmamızda bu dizide yer alan İslâmî imgeler, din istismarı ve İslamofobi gibi başlıklar üzerinden tahlil edilecek ve dijital platformların din algısını ne denli şekillendirdiği üzerinde durulacaktır. Ayrıca değişen medya ve dijital platformların dönüşümüne, dizinin amaç ve hedeflerine uygunluğuna ve IŞİD militanlarının düşünce dünyalarının İslâm’ın esas öğretileriyle ne denli örtüştüğüne de temas edilecektir. Tüm bunların akabinde genelde medya sektöründe özelde dijital platformlarda algı oluşturmanın imkânına vurgu yapılacaktır. (shrink)

Beliren yetişkinlik, çocukluk, gençlik, yetişkinlik ve yaşlılık gibi yaşam dönemlerine eklenen yeni bir kategoridir. Bu çalışmanın amacı, beliren yetişkinlerin din anlayışlarını tespit edecek bir ölçek geliştirmektir. Çalışma kapsamında internet üzerinden, 18-27 yaş aralığındaki 637 kişiye kolayda ve kartopu örnekleme yoluyla ulaşılmıştır. Ölçek geliştirmede yapı geçerliliği için açımlayıcı ve doğrulayıcı faktör analizleri yapılmıştır. İlk olarak KMO değerinin,937; Bartlett Küresellik Testi sonucunun ise istatistiksel olarak anlamlı sonuç verdiği görülmüştür. Açımlayıcı faktör analizleri sonucunda 23 maddeli ve dört faktörlü bir yapıya ulaşılmıştır. Tüm ölçeğin (...) açıkladığı varyans yüzde 56,874 olmuştur. Doğrulayıcı faktör analizi sonuçları ise şu şekilde gerçekleşmiştir: ki kare/sd değeri (CMIN/SD) 2,989 (mükemmel uyum); RMSEA değeri 0,056 (iyi uyum); GFI değeri 0,916 (iyi uyum); AGFI değeri 0,894 (zayıf uyum); RMR değeri 0,080 (iyi uyum); CFI değeri 0,931 (iyi uyum). Bu sonuçlara göre, uyum indeksleri yeterliliğini sağlayan 23 madde ve dört faktörlü ölçek yapısı doğrulanmıştır. Ölçeğin güvenilirlik analizi sonuçları (Cronbach Alfa) ise şöyledir: Faktör 1 = 0,899; Faktör 2 = 0,775; Faktör 3 = 0,544 ve Faktör 4 = 0,813. Ölçeğin alt boyutları; Seküler-Mesafeli Din Anlayışı, Muhafazakâr-Geleneksel Din Anlayışı, Mistik-Özcü Din Anlayışı, Kurumsal-Aidiyete Dayalı Din Anlayışı olarak adlandırılmıştır. Sonuç olarak ölçeğin beliren yetişkinlerin din anlayışını ölçmede geçerli ve güvenilir bir araç olduğu görülmüştür. (shrink)

In this article, the subject of Jesus and the Gospel is discussed according to the Qurʾān. This study focuses on the position of Jesus and the nature of the Gospel from the perspective of the Qurʾān about the perception of Jesus and the Gospel in the Christian belief. The issue of Jesus and the Gospel has been the subject of different understandings and discussions between Muslims and Christians from the first periods of Islamic history until today. There are serious confusions (...) around them both within the Christian world and Islamic world. Even if there are common points between the information contained in the New Testament and in the Qurʾān on these issues, this information does not agree with each other. While Jesus and the Gospel described in the Qurʾān are not independent and not detached from the historical process of divine revelation; Jesus, which was placed in a superior position in Christianity, and the Gospels written by different writers on different dates after Jesus, do not integrate with this historical process. As for the Islamic world, it can be said that the perception of Jesus and the Gospel is not directly shaped by the Qurʾān, but rather by narratives and common beliefs. In this article where concept analyses are intense, the Qurʾān, the Bible, TDV (Türkiye Religious Foundation) Encyclopaedia of Islam, dictionaries, commentary resources and studies on Jesus and the Bible were mainly referred to. According to the Qurʾān, all the messengers called rasūl and nabī are human prophets chosen by Allah and none of them are angel or superhuman. Allah is the only God and there is no god but Him. According to the Qurʾān, it is not possible for God to adopt a wife or son. Allah is not the third of the three that finds its expression in the Christian belief in the form of the trinity: The Father, the Son and the Holy Spirit (Rūḥ al-Quds). According to the Qurʾān, every understanding that deifies Jesus and carries him to a position above human is a deviation from the right path. The deification of Jesus, who was born of Mary without a father, has been a belief formed over time. It is stated in the Qurʾān that Jesus is a messenger of Allah and a word He informed Mary, like the other prophets. What is meant by the word of God is that Allah heralds Mary with a child whose name is Christ, Jesus and the son of Mary. While it is said in the Qurʾān that Jesus is the word of God, it is not meant that the word is embodied and transformed into Jesus; however, it is meant that Jesus was created and brought to life with a word that came from Allah. The fact that Jesus is the word of God can also mean that he will speak to people in the name of Allah when he is in the cradle and then with the words that were revealed to him, and he will notify the way of the Lord in his message. As his birth is a miracle, his talking to people while in the cradle is also a miracle. Allah put His words in the mouth of Jesus like as He put them in the mouth of Prophet Muḥammad, and He also revealed the Gospel to Jesus. Thus, the words of God and the messenger who speak in the name of Allah became synonymous. Because when he speaks in the name of Allah, the words coming out of his mouth are not the words of Jesus himself, but the words of God. All prophets, including Jesus, are a single ummah sent on Islam. The essence of the books they brought from Allah is one. Although there are some differences in details arising from history, culture and social conditions, there is no difference between them in terms of the basic principles, norms and decrees brought from Allah in matters of faith, worship, morality and law, and especially the principle of unification. According to the Qurʾān, the Bible is the name of the divine book that Allah sent down to Jesus who was held responsible for His message, and that confirms the previous books. Contrary to the common belief among Muslims, the Qurʾān does not abolish the Gospel sent down to Jesus, but endorses it. In fact, all the books that God sent through the prophets confirm each other in terms of their essence, as well as the basic principles and provisions they contain. Allah taught Jesus the book, the wisdom, the Torah and the Bible, and sent him to confirm the Torah. He also sent down the Qurʾān to Prophet Muḥammad as confirming the Torah and the Bible. The purpose of these books sent down by Allah is to provide guidance and light to humanity. It is emphasized in the Qurʾān that all the prophets are actually one ummah, and that God who sent them is the true Lord of the people and that worship should be done only to Him. The verse in the Qurʾān "The only religion in the sight of Allah is Islam" should be understood in this context. In this respect, the common understanding among the scholars who study in the Islamic tradition that Qurʾān abrogated the divine books sent to humanity before, which is incompatible with the Qurʾān and turned into a common belief, should be reviewed and evaluated. (shrink)

"Critical Approaches to International Relations: Philosophical Foundations and Current Debates explores the achievements of a wide variety of critical approaches in International Relations theory, discusses the barrage of criticism and theoretical openings they levied against the IR orthodoxy and suggests future potential of critical IR scholarship to improve not only our explanatory possibilities, but also our ethical and practical horizons. In line with this broad objective, the book examines a number of influential approaches within critical IR scholarship, including core strands (...) of critical IR theory such as Marxism, post-structuralism, Feminism, post-colonialism and green politics as well as some sub-school approaches such as Marxist theories of imperialism, dependency perspective, uneven and combine development and non-western IR theory. Contributors are: M. Kürşad Özekin, Engin Sune, Çağdaş Özeniş, Gözde Turan, Mine Nur Küçük, Neslihan Dikmen Alsancak, Zeynep Arıöz, Pınar Akgül, and Altuğ Günar"--. (shrink)

: Indexes are among the important resources for studies on the Qur'ān. Owing to such works, it is possible to find easily whether a word belong to Qur'ān and in which verses or how it is used. Such works of arts, whose early examples are given by Muslim scientists, later written by orientalists and thus gave its first work of art with the help of a German Orientalist Gustavus Flügel. His accommodation of Qur'ān index blazed a trail in this field (...) and later, it became a resource to those work written by Muslims. Yahya Hilmi Kastamonī who was one of the late Ottoman Era scholar never mentioned from Flügel and his work in his work named Misbāh al-Ihvān. In this article, after introduction of the work of these two authors, two works are compared in terms of obvious mistakes. The aim is to determine whether the work of Kastamonī is original or not. Summary: The scope of this work consists of the comparison of two "index" type of works. It's obvious that indexes are the most essential source in the Qur'ān based researches. The aim of these kinds of works is both to enable researchers to reach verses of the Qur'ān and to show those concepts where and how it is displayed in the Qur'ān. Thus, both effort and time loss will be prevented. Together with knowing that the first Qur'an indexes were prepared by Muslim authors, it's not clear which one is the first. The work called Tertību zībā by Ottoman theologian Muhammed al-Vardarī is considered as one of the first indexes in the field. The author organised this work by putting the very first words of verses of the Qur'ān in an alphabetic order in Turkish so as to reach the intended verse of the Qur’ān easily. The efforts for writing indexes continued later on, by taking his work as an example, the number has extended hastily with writing other works up to now. On the other hand; besides Muslims, we can see that the orientalists has involved in carrying out index preparations. For the first time, Gustavus Flügel wrote a Qur'ān index, originally named as Concordanticae Corani Arabicae, and named as Nücūm al furkān fī atrāf al-Qur'ān in Arabic so that Muslims may benefit from it. It's obvious that Flügel's work which was prepared orienting to find Qur'ānic words has influenced Muslim index authors. After Concordanticae Corani Arabicae written, the number of the works alike in Islamic world has extended vastly. One of such works is the work of art of Kastamonī Yahiya Hilmi's Misbāh al-ihvān li tahharī āyāt al-Qur'ān written in 1322/1906. Although in those works which was written after Flügel's index, the authors credited Flügel and his Concordanticae Corani Arabicae, Kastamonī, being the topic of the article in this work as well, didn't credit him and his index. The situation grasped our attention and caused us to focus on these two works. On this point, Concordanticae Corani Arabicae pioneering in index writing and Misbāh al-ihvān carefully investigated and later compared to one another. In the next step, the aspects that both index have in common and different have been tried to detect. Thus, the originality of Kastamonī's work was questioned. Flügel made undeniable errors on the point of detecting the origin of 39 words while sorting out words of the Qur'ān alphabetically. These errors he made clears outs obviously the authors being incapable of Arabic grammar and not having a grasp of the meaning of the Qur'ānic words. Another failure Flügel made was despite arranging words in a letter order, in some places he didn't pay attention. Besides, the verse of the Qur'ān numbers doesn't fit with those numbers Muslims take as a basis from copy of the Qur'ān we have today. Kastamonī, whose life we don't have any information, made mistakes in detecting 39 origins of the words in the Qur'ān in his index just like Flügel. Besides, the numbers he gave to the verses of Quran and the ones in the copy of the Qur'ān that Muslims use doesn't correspond. Another mistake Kastamonī made in Misbāh is despite putting words in an alphabetic order, he didn't pay attention in some places. Like this, the data received from investigation of both authors compared to one another and eventually some results came across. According to this, it's clearly seen that the error Kastamonī and Flügel made upon detecting the origin of the 39 words are the same. On the other hand, the numbers both author gave to verses of the Qur'ān in their works correspond with one another. Also, Kastamonī repeated the same errors Flügel did in the alphabetical order of the words. As a result of all the comparisons, it's detected that Misbāh al-ihvān is the same of Concordanticae Corani Arabicae. This similarity is not a mere coincidence. As it's understood from the result, Kastamonī plagiarised Flügel's index and wrote it by crediting himself. Continuity and depending on sources is a very important aspect on academic studies. To do that, all academic works must be based on previous efforts. For any reason, if this doesn't happen, works lose their scientific base and became unreliable. As a result, scientific ethic will be neglected and violated and so the field of study will be in harm's way. The major reason that prevents obeying those codes, which creates the orient of academic study, of continuity and reliability is the academic theft called plagiarism. Plagiarism which is defined as showing ones thoughts, works and writings as his/her own without giving proper credit to source in any portion by another author is an enormous ethic problem. The activity of interchanging an author work which was put together with great effort without giving any proper credit is the further step of the plagiarism. It's clearly understood that Kastamonī has fallen the same mistake. At the end of research, it's revealed that Kastamonī didn't compile a work of art. However, he deceived the scientific community by taking the work at issue to himself in his preliminary and disdain the ethical rules in academic studies. As a result, this study aims to raise an awareness upon the necessity of reading the works that resembles one another by comparing right or wrong sides when evaluating those works. if this is done, the originality of works, their relationship, similarities and differences will both be seen clearly and be evaluated wholesomely. (shrink)