The process of deciding which higher education institution to attend is a very important turning point for an individual who graduates from a secondary education institution and has sufficient central placement score. Making the right decisions at the mentioned turning point is important both for the individual him/herself and for the quality of the future service. In this context, the main purpose of this study, which consists of findings obtained from the descriptive analysis of the answers given to 9 open-ended (...) questions, is to determine the opinions of the individuals who continue higher religious education within the scope of the choice of faculty, the determined goal and the quality of the education. In order to achieve this aim, the research was completed with the participation of 117 students, 54 male and 63 female, studying in the Faculty of Islamic Sciences of Giresun University in the 2019-2020 academic year. According to the data obtained in the study, the participants' interest in the field in the process of choosing the faculty, their interest in the field, especially to receive religious education, affected by factors such as placement score, professional justification, the school they graduated from, the desire to acquire knowledge, family and influence of social environment, desire to serve religion. In addition, concerns about employment have been pointed out as the main reason for turning to higher religious education throughout the country. Considering the targets determined regarding the process before and after higher religious education, continuing higher religious education with graduate education and being a teacher of the RCaM, Qur'an course teacher, Imam hatip, muezzin within the Ministry of National Education and Presidency of Religious Affairs were mentioned. In terms of the quality of teaching, learning techniques based on rote are criticized, while teacher-student interaction in the institution where the education is made is mentioned as a reference increasing the quality of education. (shrink)

With this study, it is aimed to clarify some ambiguities about the origin of the manuscripts that the edition of Kitāb al-Tahrīsh and Kitāb al-Maqālāt, which we published recently, rest on. Those editions which we expect to open new horizons in terms of the history of Islamic theology and hadith criticism, have reached today via Yemeni libraries, like other Muʿtazila cultural heritage items. Due to the political instability caused by the long-term civil wars in the country, a detailed inventory of (...) private or official libraries in Yemen, which has rich collections of manuscripts on Islamic culture, has not been made until now. Although some of these manuscripts were collected in the Sanaa Library (Maktabat al-Awqāf), most of them are still preserved in mosques’ libraries or private collections under inappropriate conditions. Since there are no reliable records or indexes of these manuscripts, it is not possible to give reliable information about the origin of each item especially the status of those found in private collections or family libraries as called Buyūt alʿilm. Today, most of the Yemeni manuscripts found in the libraries of Europe, America and Islamic countries have been purchased by manuscript collectors, merchants, foreign researchers, or other illegal ways. The ones that have been published so far are either based on these manuscripts or similarly on copies from Yemen. This ambiguity about the origin of the manuscripts can sometimes lead to unjust accusations that target the editors of them, as if they used illegal copies on purpose. In this article, we tried to clarify the ambiguities and controversial points related to those manuscripts which our edition is based on by giving information about the obtaining manuscripts and edition processes. (shrink)

Abū Bakr Muḥammad bin Zakariyya’ al-Rāzī (865–925) is generally known as a freethinker who argued against prophecy and revealed religion based on arguments from fairness of God and rationality. Recently some scholars argued that Razi was not as radical as the general interpretation takes him to be. Both the freethinker and conservative interpretations seem well supported based on difference bodies of evidence. However, the evidence is based on secondhand reports. In this paper I argue there is an interpretation of prophecy (...) which is supported by primary sources and can reconcile these putatively contradictory positions. Under my interpretation Razi allows for prophecy based on the rationality of moral deference in certain circumstances. In this picture one function of prophets is to act as moral experts for deference. This interpretation provides a synthesis of the freethinker and conservative views. Razi is conservative in having room for prophecy because of his dualist nature of humanity, and Razi is still a freethinker who values reason above all, because moral expertise requires excellent command of reason. (shrink)

Öz: Semantik çalışmalarının tarihi çok öncelere dayandırılmasına rağmen esas IXX. Yüzyılda gündeme alınmaya başlanmıştır. Semantiğin öncüsü olarak da Ferdinand de Saussure’ü göstermemiz mümkündür. Onun özellikle gösterge kuramı bağlamında anlamın oluşmasını anlattığı çalışması bizim makalemizin de bel kemiğini oluşturmaktadır. Bu çalışmada Saussure’ün gösterge kuramından hareketle Allah’ın Hâlik isminin semantik anlamının verilmesi amaçlanmaktadır. Bunun için öncelikle klasik kelamda kelimeye verilen anlamları ortaya koyulup daha sonra da ayetler üzerinden Hâlik ismine semantik anlam verilmeye çalışılmıştır. Böylece kelimeye tarihsel olarak yüklenen anlam ile semantik analizle (...) ortaya çıkarılan orijinal anlam farkı gösterilecektir. Bilindiği gibi bu tartışma art süremli ve eş süremli anlam teorileri üzerinden analiz edilmektedir. Biz de bu yöntemi takip ettik. (shrink)

This article descriptively discusses the divine purpose in the creation of the world and especially the human being, and the value analysis of the concepts, expressing this purpose in the light of the views of Qāḍī ʿAbd al-Jabbār (d. 415/1024), who was from the Basra School, and systemized the five doctrinal principles of the Mu'tazila. Accordingly, it answers the question why God created the human on the basis of the purpose/aim in divine actions and examines the qualitative value of the (...) non-compulsory cause (dā’ī) that motivates God to create. In addition, the article shows that 'beneficence', the central concept in the purpose of the creation, is formulized as ‘tafaḍḍul’ (disinterested or gratuitous beneficence) with the title of wisdom before the creation and as ‘thawāb’ (reward) and ‘iwaḍ (compensation) with the title of wājib (necessary or obligatory) in the resurrection. It also emphasizes that ‘iqāb (punishment) is not a value for the beginning of creation, and therefore it is 'legal good' required by the resurrection. It also touches on that the concepts, expressing all this purposefulness are based on the values of 'benefit and good' (maṣlaḥa and ḥusn). This article concludes that while the main purpose of the beginning of creation is beneficence and its actual value is tafaḍḍul; the main purpose of re-creation is benefit and good, and the actual value is wājib. (shrink)

Quando uma vida e uma morte estão totalmente incorporadas na doutrina cristã ou muçulmana, e quem deve ter a palavra final sobre uma questão tão importante? No cristianismo e no islamismo, o martírio nunca aparece como algo independente, é sempre colocado em conexão com a bravura, o amor, a coragem e a determinação – e muito mais. O mártir é uma “espécie” específica, um crente por excelência. Que critérios devem ser cumpridos para falar de um mártir no cristianismo e no (...) islamismo? Esta é uma questão que está se tornando cada vez mais importante devido a vários processos de radicalização no mundo. O objetivo deste artigo é mostrar os critérios cristãos e muçulmanos do martírio de uma forma compacta e elaborar o interesse da política no martírio. Über die Ambivalenzen des Martyriums Wann ist ein Leben und ein Tod ganz in der christlichen bzw. der muslimischen Lehre eingebettet und wer soll über eine so fundamental wichtige Frage das letzte Wort haben? Im Christentum und im Islam tritt das Martyrium niemals als etwas Eigenständiges auf, es wird immer in Beziehung zu Tapferkeit, Liebe, Mut und Entschlossenheit – und vielem mehr – gesetzt. Der Märtyrer ist eine spezifische Spezies“, ein Gläubiger par excellence. Welche Kriterien müssen erfüllt sein, damit im Christentum und Islam von einem Märtyrer gesprochen werden kann? Eine Frage, die aufgrund verschiedener Radikalisierungsprozesse auf der Welt immer wichtiger wird und die nach einer Antwort verlangt. Ziel dieses Artikels ist es, christliche und muslimische Kriterien des Martyriums kompakt aufzuzeigen und das Interesse der Politik herauszuarbeiten. Schlüsselwörter: Martyrium. Christentum. Islam. Gewalt. Politik. (shrink)

As a natural result of globalization and migration from village to city, peace, ease, and happiness of people who have to coexist in cities are extremely important. Beliefs, systems, ideologies, and institutions aim to achieve this. This situation forces individuals and groups who live together, whether they want to or not, to get to know and communicate with each other within a trust environment. The most important factor that makes recognizing segments of society with different characteristics and communicate with them (...) in a healthy way is to develop a culture of coexistence among the community members. Coexistence means that people with different identities and affiliations are united around the citizenship denominator and contributing to the continuation of social life in unity and solidarity. This understanding must be transformed into a cultural consciousness in the community members. Because, polarization, marginalization, discrimination, and violence become common among individuals who live in societies where the culture of living together and the awareness of citizenship are not developed. It is not possible to ensure coexistence only by law. In societies where a culture of cohabitation develops, differences are not seen as a cause of separation, but as a richness that diversifies society and gives dynamism to social life. In societies dealing with political, social, economic, and moral problems, religion, language, race, ethnic identity, and regional sense of belonging might be more likely used as terrorization tools. The self-confidence that accurrate religious knowledge gives to individuals might weaken such a possibility. Islam anticipates a social system that facilitates a pecaful and easeful life for the people. Giving importance to principles such as love, respect, tolerance, justice, consultation, assistance, and solidarity in the Qur'an is an indication of the need for this system. The Prophet Mohammad had the opportunity to apply an example of this system in Madinah anticipatedin the Qur'an in Madinah. After the migration, some principles related to the basic rules of coexistence were included in the Madinah agreement, which the Prophet signed with representatives of different segments living in Madinah. It is very important that these principles are able to shed light on the issues happenin in the recent world. The experience of living together in the time of the Prophet Muhammad (pbuh) should be introduced to the next generations with correct information. Because, The Medina Agreement, which has an important place in the history of Muslims, is an important example of the ability to live together in peace and ease by maintaining differences in society. The Medina Agreement is the first written document that allows different groups of people residing in Medina to live together. The main purpose of this agreement, which the Prophet made with the Jewish, Christian, and polytheistic tribes in Medina after the migration, is to protect the fundamental rights stemming from the citizenship of people who live in the same city by having different faiths and cultural values. If so, the Madinah Agreement might be an example for many societies that recently experience discord and unrest due to their characteristics such as religion, language, race, political thought, and etc. In this regard, this article focuses on the importance of the culture of coexistence in the context of the Madinah Agreement and the process of formation of this culture and offers some suggestionsthat will facilitate peace and ease for different groups living in the same society. Some of these suggestions are as follows: Differences such as language, religion, race, culture, and political thought among the realities of social life should not be seen as an element of discrimination, everyone should contribute to the peace and well-being of society by combining in the common denominator of citizenship. In educational institutions, it should be taken into account values such as human love, respect for the other, tolerance, freedom of thought, empathy, and peace. In addition to educational institutions, all segments operating in the field of law, politics, economics, religion, and media should unite, and thus, should develop a consciousness of citizenship in society, where differences in race, religion, language, culture and political views are seen as richness. (shrink)

Prior's puzzle is a puzzle about the substitution of certain putatively synonymous or coreferential expressions in sentences. Prior's puzzle is important, because a satisfactory solution to it should constitute a crucial part of an adequate semantic theory for both proposition-embedding expressions and attitudinal verbs. I argue that two recent solutions to this puzzle are unsatisfactory. They either focus on the meaning of attitudinal verbs or content nouns. I propose a solution relying on a recent analysis of that-clauses in linguistics. Our (...) solution is superior, as it not only avoids the problems faced by previous solutions, but it also brings developments in linguistics in line to solve an old puzzle in philosophy. (shrink)

Sweatshop defenders argue that interference in sweatshop conditions through consumer activism or government regulations is morally wrong because, first, such acts harm sweatshop workers, and second, they disrespect these workers. Distinguishing the prohibitive aspects of sweatshop interference as harm on the one hand, and disrespect on the other, these sweatshop defenders build both a consequentialist and a deontological foundation for their argument, respectively. This article crafts a rejoinder to the second foundation of the defenders’ argument. In particular, the article responds (...) to the defenders against their argument that interference in sweatshop conditions might be morally impermissible because interferers disrespect workers with their activism. The ground of the defended argument is an ex ante interpretation of contractualist ethics. (shrink)

Eğitim-öğretim sürecinin sistemli bir şekilde devam etmesini temin eden öğretim programları, önceden belirlenen öğretim hedeflerinin gerçekleştirilmesi için yol haritası belirler. Öğretim programları, öğretim hedeflerini göz önünde bulundurarak hazırlanan ders içeriği, öğrenmeyi gerçekleştirmek üzere işe koşulacak öğretim yöntem ve teknikleri ile çeşitli eğitimsel uygulamaları kapsayan koordine çabaların tümüdür. Formal düzeyde Diyanet İşleri Başkanlığı (DİB) gözetiminde yürütülen din öğretimi faaliyetlerinde de öğretim programlarının kullanılması söz konusu öğretim faaliyetlerinin daha sistemli ve etkin olarak uygulanmasına katkı sunmaktadır. Geliştirilen öğretim programları hem yaygın din eğitimi (...) faaliyetlerinin standardizasyonunu temin etmekte hem de yürütülen çalışmaların bilimsel araştırmalara konu edilebilmesine zemin hazırlamaktadır. Bu çalışmada DİB tarafından geliştirilen ve Başkanlığın internet sitesinde ilan edilen 13 yaygın din eğitimi öğretim programının yanı sıra hâlihazırda uygulanmayan 3 öğretim programı incelenmiştir. Yapılan incelemelerde yazar tarafından hazırlanan ve program geliştirme süreçlerini içeren bir ölçüt tablo esas alınmıştır. İncelemeler sonucunda elde edilen bulgular tablo üzerinde belirtilerek değerlendirmelerde bulunulmuştur. DİB tarafından hazırlanan programlar incelendiğinde hedef, içerik, süreç, değerlendirme ve bağlam unsurlarından birçoğuna farklı programlarda yer verilmediği tespit edilmiştir. Bazı programlarda sadece konu listesine ve başvurulacak kaynaklara yer verilirken bazı programlarda ise program geliştirme aşamalarının tümü uygulanmıştır. Başkanlığın oldukça önem verdiği ve halk tarafından da büyük bir oranda sahiplenilen 4-6 yaş Kur’an kurslarına yönelik hazırladığı programlarda oldukça özenli ve hassas çalıştığı görülmektedir. Programlarda en çok göz ardı edilen unsurun bağlam olduğu, mutlaka yer verilen unsurun ise içerik olduğu görülmüştür. Öğretim programları için oldukça önemli bir konuma sahip hedef unsuru ise programların çoğunda kendine yer bulurken, göz ardı edilmeyecek sayıda programda da bu unsurun olmadığı görülmüştür. (shrink)

İslâm hukuku, gelişmiş bir hukuk teorisine sahiptir. Edille-i erbaa’nın yanında yorum ve akıl yürütmeye dayalı birçok hüküm elde etme teorisi türetilmiştir. Bunların mahiyeti ve nasıl kullanılacağı İslâm hukukçuları tarafından süreç içerisinde geliştirilmiştir. İslâm hukukçuları, hüküm elde etme yöntemlerinin gerek yanlış kullanımı gerekse bu yöntemlerin kapsamının genişletilmesiyle ortaya çıkan problemli sonuçların düzeltilmesinde bazı ilimlerden ve tekniklerinden yararlanmışlardır. Disiplinler arası bu çalışmalarla özellikle kıyas işlemine ve illete yöneltilen eleştirilerin doğru bir şekilde tespit edilmesi amaçlanmıştır. Bu eleştiri ve itirazların haklı bir nedene ve (...) delile dayanıp dayanmadığını ortaya koyma noktasında istifade edilen ilimlerden biri de münâzaradır. İslâm ilim geleneğinde fıkıh ve kelamla birlikte müstakil bir ilim haline gelen münâzara, mezheplerin teşekkül ettiği dönemlerde oluşmaya başlamıştır. Daha çok fıkıhta kendisine pratik alan bulan münâzara, özellikle usûl-i fıkhın önemli bir bölümü oluşturan kıyasın yorumlanmasına etki etmiş ve hatta istidlâl yöntemleri arasına olduğu varsayılmıştır. Usûl-i fıkıhta pek çok münâzara yönteminden istifade edilmiştir. Bunlardan biri de fesâdü’l-vaz‘dır. En çok kullanılan tanımıyla fesâdü’l-vaz‘, bir illete o illetin gerektirdiği şeyin zıddı olan bir hükmün bağlanması şeklinde tarif edilmektedir. Bu ise illeti bütünüyle geçersiz kılan bir durumdur. Fesâdü’l-vaz‘da, mu‘teriz istidlâlde bulunana, bu yönteme mahsus itirazları yönelterek kıyasın hatalı olduğunu ispat etmeye çalışmaktadır. Fesâdü’l-vaz‘, kıyas kurgusunun temeline yöneltilen bir itiraz türü olduğundan usûlcüler tarafından illete yöneltilen kuvvetli itiraz türlerinden biri olarak kabul edilmiştir. Bununla birlikte bu itiraz türünün hangi illete yöneltilebileceği hususu İslâm hukukçuları arasında tartışılmıştır. Hanefîler fesâdü’l-vaz‘ı sahih bir itiraz yöntemi olarak kabul ederler ancak bununla müessir illete itirazda bulunulamayacağını düşünürler. Zira Hanefîler’e göre müessir vasfın doğruluğu Kitap, sünnet ve icmâ ile ortaya konulmuştur. Bu delillerin fasit vasıf üreteceği düşünülemez. Şâfiîler’e göre ise fesâdü’l-vaz‘ ile her türlü illete ve hükme itiraz edilebilir. Hatta bazı Şâfiî hukukçuları, bu yöntemin kıyasa mahsus olmayan genel bir itiraz türü olduğunu düşünmektedirler. Mezheplerin hem kıyasın şartlarına hem de fesâdü’l-vaz’ın mahiyetine yükledikleri bu farklı yorumlardan dolayı fürû meselelerde farklı sonuçlar ortaya çıkabilmektedir. Bu çalışmada İslâm hukuk usûlünde kıyas işlemine yöneltilen bir itiraz türü olarak fesâdü’l-vaz‘ incelenmiş ve mukayeseli fürû örnekler tespit edilerek fesâdü’l-vaz‘ın mahiyeti ortaya çıkarılmaya çalışılmıştır. Böylelikle, İslâm’da hukuk mantığında önemli bir yere sahip olan ve kıyas adı altında toplanması mümkün olan hukukî akıl yürütme yöntemlerinin çeşitliliğinin tespit ve tahlil edilmesi hedeflenmiştir. (shrink)

This paper investigates propositional hyperintensionality in counterfactuals. It starts with a scenario describing two children playing on a seesaw and studies the truth-value predictions for counterfactuals by four different semantic theories. The theories in question are Kit Fine’s truthmaker semantics, Luis Alonso-Ovalle’s alternative semantics, inquisitive semantics and Paolo Santorio’s syntactic truthmaker semantics. These predictions suggest that the theories that distinguish more of a given set of intensionally equivalent sentences (Fine and Alonso-Ovalle’s) fare better than those that do not (inquisitive semantics (...) and Santorio’s). Then we investigate how inquisitive semantics and Santorio can respond to these results. They can respond to them by helping themselves to considerations from Hurford disjunctions, disjunctions whose disjuncts stand in an entailment relation to one another. I argue that considerations from Hurford disjunctions are ad hoc modifications merely to predict the expected results. I conclude that the scenarios suggest a need for more fine-grained theories of sentential meaning in general. (shrink)

Nowadays, some of the things that are ḥarāmto be consumed, such as lard, its derivatives and alcohol are used as additives or additional nutrients in products, namely food and cosmetics that people use widely in daily life. The provision of these products, which are accepted as najis(impure), stands in front of us as one of the actual fiqh problems. In order to produce an accurate solution in this regard, the reaction condition and the level of dissolution in the product must (...) be determined. In this article, the level of mutanajjis (contamination) of the products that najisthings transforms through istihlāk(physical change) and the provision (hukm) of benefits from such things are examined. The research covers the discussions in the classical period regarding the provision of things, which included najāsah(impurity) and underwent physical change as well as the evaluations of contemporary Islamic jurists. The aim of this study is to contribute to the researches, which will be carried out to determine the provision of products containing ḥarāmelements. As the production is carried out on an industrial scale, such studies are important today in terms of the establishment of “ḥalāl” sensitivity and meeting the needs of people who have this sensitivity to learn the provision of such products.SummaryNowadays, in various sectors, especially food, feed, cosmetics, health and clothing industries, for the purposes of reducing the cost of the product, extending the shelf life, making the product more attractive in terms of color, consistency and aroma, many substances are added to the main material. The fact that some of the substances added are ḥarām(forbidden) such as blood, lard, pest, and ethyl alcohol require the subject to be considered in terms of fiqh. It is important to clarify two issues in order to reach a healthy result in the studies aiming to determine the provision (ḥukm) of the products that are mixed with najis(impure) substance. One of them is the determination of the level of istihlāk(physical change) in the mutanajjis(contamination) things. The second is the determination of the basic principles to be used in determining the provision of the things which najāsahhas undergone the physical change in. In this study conducted within the scope of this purpose and method, the hadīthsrelated to two different issues that are directly related to the subject have been evaluated as the basic textual basis. These are narrations about the cleanliness and pollution status of the contaminated water, and about the availability of fats and oils, which the dead mouse is seen in. It is stated in the narrations about the condition of the water that najāsah involved in, the water will not be najisunless its smell, taste or color changes because of the falling najāsahin it. According to this hadith, which shows the change of description as a measure, the fuqahāʾ(jurists) came to a consensus on the fact that water, which one of its characteristics changed because of najāsahwould be considered mutanajjis. When thishadithis evaluated together with the narrations that indicate the small amount of water is contaminated because of najāsah, in fact, it is seen that while the water is considered to be clean-najis, the situation of the water being affected from najāsahis taken as the basis and aimed to protect human health against the dirty water. At the time when there were not any one of today's microbiological analysis laboratories, the way to understand the pollution status of water was to see if the smell, color and taste of the water changed while taking the amount of the water into account. Since the rate of foreign matter in the water, the level of pollution and the health status of the water can be determined correctly in the laboratory today, operating the modern techniques as well as the measure of qualification change will be appropriate for the purpose of the hadīthsmentioned.In the narrations about the state of the fat, which the dead mouse is found in, it is seen that different operations are requested depending on the fat being solid or liquid. If the fat is liquid, different instructions have been made such as its being poured or used in lighting. Mālikīs, Shāfiʿīs, and Ḥanbalīfaqīhs (jurists) of the first period have ruled that liquids such as vinegar, milk and honey are mutanajjis, whether they are in little quantity or not, and whether their descriptions are changed or not, claiming that the amount of oil and the degree of impact on the dirt is not declared in the hadīths. The Ḥanafīs adopted the provision in the narrations mentioned pointing to a small amount of liquid oil and considered the measure of description change for a large amount of liquid valid. Ẓāhirīs, Ibn Taymiyyah and some of the faqīhsargued that the liquids which one cannot feel the color, taste or smell of the najāsahin are clean, regardless of the amount.These three approaches are open to criticism because the first is limited only to the literal meaning in the narrations and neglects the aims, and the second ignored the non-water fluids’ ability to hide the descriptions of the substance added to them, and the third evaluates the mustahlak substance (that has undergone a physical change) as if it had been istiḥālah(chemically changed). When the narrations related to the subject are examined, it is understood that while the usage of the liquid fat which the dead mouse was seen in as the food was prohibited, in fact, it was based on the foresight that all of the fat is affected by the mouse. It appears to have been ruled out that only the part polluted is the part affected by thenajāsahfor the fact that after the removal of the mouse and the environment from the solid oil exposed to the same contamination, the rest is allowed to be eaten. According to this, it is possible to say that the measure of mutanajjisin the things that affected by najāsahis in the degree of spreading of najāsah.Nowadays it is possible to determine the presence of najisthings in the main material, which is used as additive or addition, by the level of effect of these substances in the product, as well as by the assays. If the najissubstances used for purposes such as brightness, taste, consistency and extending shelf life, perform the expected functions, it means that they protect their presence in the product effectively. In fact, it should be acknowledged that these substances continue to exist effectively in the product, if they perform the targeted function without any chemical change, even the ratio in the product is low or the color, taste and odor are eliminated during the mixture.The faqīhswhile differed in opinion about the mutanajjisof things that the najāsahhad undergone physical changes in, they, in concert, considered the substances, which were not cleaned or could not be cleansed from which that they accept as mutanajjisby their own measurements, khabīs(disgusting), and have accepted the people’s eating of them as ḥarām. Likewise, they did not allow such things to be used in any way touching the body, clothing and containers. They have evaluated the narrations, which requires the spilth the fat that the dead mouse was seen in, as the main basis in this issue. On the other hand, about the use of the mutanajjisthings outside the human consumption area and in such a way that the clothes and body would not be contaminated; the majority of thefaqīhs preferred the mubāḥ provision. They have put forth the narrations as the basis that recommends the usage of the liquid oil in which the mouse was fallen in lighting. These approaches of the fuqahāʾabout the effect of the istihlākon the provision of making use of the things that affected by najāsahare of worth as the basic principles on the subject. It is possible to say that it is not permissible to consume food products containing lard or pork gelatin, and the chicken that has been torn apart while being left in hot water in order to pluck its feathers, and the egg which becomes mutanajjisfor it is boiled up with thenajāsahon, and the using of cosmetic products containing lard when today’s industrial products are evaluated in accordance with these principles. If taken the general opinion that defends that the ethyl alcohol is najis as the basis, the carbonated soft drinks, which are added to alcohol, can also be evaluated in this context. (shrink)

In Islam, there is a belief that Allah has a ‘throne’ [al-ʿArsh, the highest level of the heavens] in the sky and that Allah sent the Qurʾān directly from that throne or through an angel. According to this belief, the Qurʾān descended from the seventh level of the heavens to the first level and then completed its descent to the earth in pieces over 23 years. Accordingly, the Qurʾān descended from a certain place with determined borders, namely from the throne (...) [al-ʿArsh] of Allah. However, theological books [the literature and sources of ʿılm al-Kalām] contend that Allah is free from space and time and that a specific space cannot be attributed to Allah. The verses of the Qurʾān even suggest that Allah is not only above in the heavens but everywhere. Therefore, the main question of our article is why Allah wanted to send the Qurʾān specifically from the heavens if Allah is free from space. We show that the descent of the Qurʾān from the heavens to the earth is not realistic but is a symbolic and metaphorical narrative. (shrink)

Activists and progressive governments sometimes interfere in the working conditions of sweatshops. Their methods may include boycotts of the products produced in these facilities, bans on the import of these products or tariffs imposed by the home country, and enforcing the host country’s laws that aim at regulating sweatshops. Some argue that such interference in sweatshop conditions is morally wrong since it may actually harm workers. The reason is that the enterprise that runs the sweatshop may choose to lay off (...) some workers as the result of effective interference in order to maintain their profit at the desired level. If successful, this argument would prohibit any interference in sweatshop conditions on moral grounds. In this article, I argue in dissent and build a contractualist argument in favor of the moral permissibility of interference in sweatshops. I base my argument on an ex ante interpretation of T.M. Scanlon’s contractualism. (shrink)

The Enneads are our main source for understanding Plotinus' philosophical architecture. In this work, the philosopher attempted to fully explain his own philosophical doctrine. However, there is a treatise in this work that gives the impression of being outside the philosophical architecture. This treatise, entitled Against the Gnostics, serves two different purposes for researchers. First, we have the opportunity to confirm the philosopher's own teaching through this treatise. Second, through Plotinos' objections to the Gnostics, we witness the heated debates of (...) the time. Also, during this discussion we will have the opportunity to get to know the Gnostics from a philosopher's point of view. In this treatise, Plotinus develops a detailed counter-position to the Gnostics and directly refutes them. These are the main lines: The universe is the product of an evil creator and therefore completely evil; renunciation of earthly life with hatred and contempt for it; the doctrine that salvation from the material world can be granted only to a select group by grace. Plotinos developed both a radical rejection of these questions and solutions on how to understand them. In this paper, I would like to review this rejection on a textual basis for the first time. (shrink)

Technology advancement provide more effective and efficient ways for the people to perform individual and or collective roles and execution of responsibilities, and this has also resulted to tenacious upsurge in peoples' dependence on technology. As the right for people with disabilities increases, the need to cater for their educational right like every other learner brought about the quest to provide for AT that can best serve those special students. Application of AT can help students with one or more deficiencies, (...) aid information collection process and increase learning motivation. The aim of this study is to conduct content analysis of studies on AT in education and the research sample consist of research publications on AT in education published on Scopus between 2018-2022. Content analysis was conducted on the research publications related to the research and the data gotten were evaluated through descriptive statistical methods with the intention that research findings will add to the body of literature and create more quest for research interest on AT in education. The findings indicated that, more studies were conducted in the year 2021 compared to others, qualitative research method was applied more in those studies, followed by quantitative and mixed methods, the larger percentage of the studies under review were conducted under special education, and the greater part of co-authorship were local collaboration. (shrink)

No single collection of biblical or Midrashic writings has ever been explicitly cited as a direct source for the Qurʾān. However, as the final divine scripture in the historical continuum of monotheistic religions, the Qurʾān exhibits a clear textual and chronological relationship to the biblical traditions of Judaism and Christianity. Its stories are intertwined with narratives that evoke biblical and Midrashic sources. This connection has motivated some Muslim scholars, particularly narrative exegetes such as Ibn Kathīr, al-Ṭabarī and al-Qurṭubī, to interpret (...) the Qurʾānic text by drawing on biblical and post-biblical knowledge, often referred to as Isrāʾīliyyāt.Contribution: With its treatment of this connection, this article will show that biblical lore has played a crucial role in exegesis of the Qurʾānic scripture, helping the exegetes provide meaning to obscure Qurʾānic verses, uncover its ambiguous figures and expand its stories. (shrink)

İnsanların günlük hayatlarında en çok kullandıkları muamelelerden biri olan alış veriş, toplumların örflerine göre çeşitlilik göstermiştir. Bu sebeple klasik füru fıkıh eserlerinde akitlerin çok bilinenlerine yer verilmiş, diğerleri için de genel şartları sağlaması kaydıyla caiz olabileceği kanaatine varılmıştır. Bununla beraber mezheplerin nasları anlama yöntemleri ve örfi uygulamaları değerlendirme biçimleri, akitlerin sıhhatini değerlendirmelerinde de ektili olmuştur. Mahiyeti itibariyle değişik formları bulunmasıyla birlikte kısaca, ürünün peyderpey alınıp ücretin ürünün tüketilmesinden sonra ödenmesinin taahhüt edilmesi şeklinde tarif edilen isticrâr akdi, İslam hukuk ekolleri tarafından (...) tartışılmıştır. Bu tartışmalar genellikle akdin sıhhat ve kuruluş unsurlarını taşıyıp taşımaması etrafında gerçekleşirken Hanefi fukahası, isticrâr yoluyla yapılan alışveriş işlemlerinin insanlar tarafından sıkça yapıldığını göz önünde bulundurarak bu akdin istihsan yoluyla caiz görülmesi gerektiği kanaatine varmışlardır. Diğer mezheplerde de bu akde benzer gerekçelerle olumlu yaklaşımların bulunduğunu görmekteyiz. Bu çalışmamızda günümüz kırsal kesimde uygulanan ve özellikle finans dünyasında uygulanmaya başlanan ve aynı isimle literatüre girer isticrâr akdini, mezheplerin görüşleri bağlamında değerlendirmeye çalışacağız. (shrink)

Çalışmamızda Kur’ân’da izzet ve mülk kavramlarının nasıl bir üslupla sunulduğu ve tefsir kaynaklarımızda izzet ve mülkün elde edilme keyfiyetine nasıl yaklaşıldığı hususu ele alınmıştır. Bu kapsamda mülk ve izzetin teminine dair âyetler incelenmiş, Fâtır sûresinin 10. âyeti ise diğer âyetlere nispetle daha ayrıntılı biçimde ele alınmıştır. Zikri geçen âyetin çalışmanın merkezinde olmasına bağlı olarak konuyla ilgili kavramsal çerçeveye söz konusu âyetteki kavramlar da dâhil edilmiştir. Bu doğrultuda izzet, mülk, amel, sâlih ve kelime kavramları makalenin sınırlı alanı kapsamında incelenmiştir. Sözü edilen (...) kavramlar incelenirken genel bir çerçeve çizildikten sonra makaledeki teze destek olacak anlam çerçevesi üzerinde yoğunlaşılmıştır. Ele alınan kavramların pek çok çalışmada ele alınmasına binaen söz konusu kaynaklara da değinilmiş fakat sözlükler ve tefsirlerdeki açıklamalar esas alınmıştır. Kavramsal çerçeveden sonra izzet ve mülkün temini hususunda ilâhî meşîet ve ilâhî yasalar eksenindeki anlayışlara yer verilmiştir. Çalışmanın son kısmında özellikle Fâtır sûresinin zikri geçen âyeti ve sâlih amel kavramı çerçevesinde konuyla ilgili tarafımızca değerlendirmelerde bulunulmuştur. Bu değerlendirmelerde âyetlerin vakıa üzerinden tefsir edilmesi anlayışı ve tefsir kaynaklarında bu anlayışı yansıtan yaklaşımlar benimsenmiştir. (shrink)

One can lie by asserting non-literal content. If I tell you “You are the cream in my coffee” while hating you, I can be rightfully accused of lying if my true emotions are unearthed. This is not easy to accommodate under many definitions of lying while also preserving the lying-misleading distinction. The essential feature of non-literal utterances is their falsity when literally construed. This interferes with accounts of lying and misleading, because such accounts often combine a literal construal of what (...) is said by an utterance with a falsity requirement for lying. In the presence of non-literal lies such definitions struggle to make plau- sible predictions for non-literal lies and merely misleading utterances together. In this article I aim to fix this by extending Daniel Hoek’s pragmatic account of conversational exculpature to assertions in general. Since this mechanism is designed to compute the intended meanings of non-literal utterances, it straightforwardly predicts non-literal lies to be as such. The lying-misleading distinction is also preserved, because merely misleading utterances arise out of exploiting a different pragmatic mechanism—Gricean additive implicatures. Along the way I also draw some general lessons about assertion and implicatures. (shrink)

İslam, kalbi sadece bir organ olarak telakki etmez. Kalp aynı zamanda insanın anlama ve idrak etme merkezini oluşturur. Bu sebeple hakikati görme veya hakikate kör bakma kalbin bir hareketi olarak ifade edilir. Anlamak istemeyen kalbin felaketi ise bu durumda mühürlenme/hatm olmaktadır. Mu’tezilî düşüncede her ne kadar mühürlenme bir akıbet/ceza, alamet veya diğer insanlar için maslahat kabul edilse de insanın iman etme özgürlüğüne engel olan bir belirlemeyi ifade etmez. İnsan, teklifin son anına kadar kendisi hakkında nihaî kararı verebilme yeti ve kudretine (...) sahiptir. Hem adli ilahi hem de insana verilen tercih etme imkânı gerçeğe ulaşmayı engelleyecek faktörlere müsaade etmemektedir. Bu sebeple hatm, bir sebep değil; bireyin kararıyla ilintili sonuçtur. Buna göre özgür bireyin kendisi hakkında verdiği net ve sabit karar mühürlenme olmaktadır. (shrink)

Religion refers to two excuses for the deliberately abandoning of prayers: sleep and forgetting. However, according to some scholars, some other reasons may also allow the deliberately abandoning of prayers. The most important support of these scholars is that the Messenger of Allah performed some prayers outside their own time during the al-Khandaq. However, there is a serious obstacle in front of this approach: The fear prayer. The aim of the article is to reveal the relationship between this application of (...) the Prophet and the fear prayer and investigates whether it is a general rule to leave a prayer due to the fear of war or the enemy. The importance of this issue stems from the fact that the practice in this battle is comparable. If this is accepted as a general rule, the framework of the issues that may cause a prayer to be left can be expanded. Excuses that can be considered force majeure and legitimate in terms of daily life can be added to the unconscious states of harmony and forgetting. Therefore, the article mentions a much smaller dimension of this broad framework, rather than the general aspects of the issue, such as the deliberately abandoning of prayers, whether it is possible or not, and its proofs. In this context, it can be said that it is of great importance to determine the historical sequence between this battle and the prayer of fear. The article comes to a conclusion through the determination of this relationship, which has clues in various hadith, history, and commentary books. (shrink)

In the new era, it is almost impossible to imagine a modern person without the information and communication technologies that fill his life. These technologies permeate all areas of activity, and education is no exception. Despite the huge number of research papers distributed on Twitter integrated into the fields of Education, there is a deficiency and lack of content analysis research papers. Thus, the search was conducted on the three major databases such as Web of Science, Scopus and the EBSCO (...) with the keywords selected as “Twitter in Education”, the study thus was based on content analysis. All studies published on Web of Science, Scopus and the EBSCO were statistically analyzed according to the frequencies and percentages. The distribution of the studies was analyzed regarding the publication years, document type, subject areas, organizations, authors, languages, countries/territories, and the research methods. The findings of this study reveal the importance of Twitter in Education, especially in medicine, social sciences and computer sciences. The findings of this study also highlighted the considerable growth of popularity over the years. (shrink)