Research has found an inverse relationship between posttraumatic growth and suicidal ideation in military and community samples that holds when controlling for other suicide risk factors. However, further research is needed into the underlying mechanisms to clarify how PTG protects against the formation of suicidal ideation. The current two-wave longitudinal study examined whether perceiving PTG from recent adverse circumstances while in a national lockdown during the COVID-19 pandemic attenuated the positive relationship of two interpersonal suicide risk factors – perceived burdensomeness (...) and thwarted belonginess –over 6 weeks. Participants were recruited online from Prolific from income-deprived areas in the United Kingdom. Post-hoc power analyses indicated we had insufficient power to examine the hypothesised mediation for TB. We examined whether PTG mediated the relationship between PB at wave 1 and wave 2 while controlling for depression and anxiety in a sample of individuals at-risk for suicidal ideation. PTG did significantly and partially mediate the positive relationship between PB at wave 1 and 2. We discuss the theoretical and clinical implications that could result if future research successfully replicates these initial exploratory findings. (shrink)

The principles offered by beliefs affect the thinking styles of individuals. Although it has been argued in recent studies that believers and non-believers have different thinking styles, there are few studies examining the relationship between belief and cognitive styles in Muslim groups. In this study, the relationships between intrinsic religious motivation and "critical thinking", which is one of the most desired thinking skills today, and " dichotomous thinking", which can be expressed as black-and-white thinking and primarily associated with negative structures, (...) were examined. The study was carried out with 395 university students, and the data was obtained by a socio-demographic information form, the Intrinsic Religious Motivation Scale, the Critical Thinking Disposition Scale, and the Dichotomous Thinking Scale. Findings suggested a positive significant relationship between intrinsic religious motivation and critical thinking and dichotomous thinking, and a positive significant relationship between critical thinking and dichotomous thinking. Regarding the relationship between dichotomous thinking and critical thinking, intrinsic religious motivation had a mediating role. The Islamic faith often invites reasoning and thinking and affirms this way of thinking; at the same time, it offers various conceptual tools for dichotomous thinking with discourses such as heaven-hell, good-evil, dark-light, and faith-denial. Although critical thinking and dichotomous thinking are seen as opposite constructs, the findings have been interpreted as the Islamic belief supporting both critical thinking and dichotomous thinking at the same time, thus reducing the rigidity of dichotomous thinking. The findings were discussed in the light of the relevant literature, and suggestions were made for further research. (shrink)

With the addition of the 4-6 age group to the service areas of the Presidency of Religious Affairs(PRA), the activities in this area have increased rapidly over the years. This program, which is in high demand throughout the country, needs to be evaluated in many aspects, such as the implementation process and the achievement of its goals. In this context, the aim of the study evaluation in line with the instructive views of the PRA 4-6 Ages Groub Qur’an Courses Curriculum, (...) a scale has been tried to be developed in order to determine the current situation in the field and provide data for the revision activities to be carried out to make the program more efficcient. The PRA 4-6 Ages Group curriculum evaluation scale consists of 30 questions and 4 factors. While preparing the scale questions, the stages (context, input, process, product) of Stufflebeam's CIPP model, which is one of the curriculum evaluation models, were based on, and the questions were determined based on the curriculum outcomes. This study is a descriptive study, it was utilized in the study scanning desing from quantitative methods. The research data were obtained by applying to 480 instructors working in the 4-6 Ages Groub Qur’an Courses affiliated to the Mufti of İstanbul during the 2019-2020 academic year. The result obtained by exploratory factor analysis was tested and confirmed by confirmatory factor analysis and as a result of the analyzes made, it was concluded that the scale is a valid and reliable tool. (shrink)

Background: Attention to patients’ spirituality, as a moral obligation of care, is now widely accepted in nursing practice. However, until recently, many nursing programs have paid little attention to spirituality. Objective: The objective of this study was to identify the impact of two different curricula, used to teach undergraduate nursing students, on increasing nursing student awareness of spirituality in the care of patients. Research design: A quasi-experimental post-intervention two-group design was conducted in 2009–2010 and 2010–2011 academic years. Participants and research (...) context: The study included a total of 130 volunteer senior-year students. The students were assigned as “the intervention group/integrated system” that were informed about spirituality or as “the control group/traditional system” that received no information on spirituality. Data were collected via a personal information form and the Spirituality and Spiritual Care Rating Scale was used to assess responses. The study was conducted at the Department of Nursing of the Faculty of Health Sciences, Cumhuriyet University, in Central Anatolia/Turkey. Ethical considerations: Permission to conduct the study at the nursing school was obtained from the schools’ management teams. The rights of the participants were protected in this study by obtaining informed consent. Findings: The results revealed that the intervention group had a higher mean score on the Spirituality and Spiritual Care Rating Scale than did the control group. The students in the intervention group defined the terms of spirituality and spiritual care more accurately than did the control group students. Discussion: Nurses are professionally and ethically responsible for providing spiritual care. Nurses’ competence in meeting the spiritual needs of their patients should be improved by undergraduate education on spiritual care. Nursing scholars reported a significant difference in the knowledge and attitudes toward spirituality of nursing students as a result of the integration of spirituality into the undergraduate nursing curriculum. Conclusion: Spirituality should be more widely included in nursing education. (shrink)

L'histoire de la pensée occidentale est incompréhensible sans la contribution du philosophe arabo-musulman Ibn Sina, dit Avicenne. Mais on oublie trop souvent que ce penseur majeur fut d'abord un croyant et un théologien. Voici enfin l'étude qui rend justice à la fois à son œuvre et à sa biographie. Si l'apport d'Avicenne à la pensée occidentale est incontesté, on connaît moins le théologien et sa prophétologie.0La doctrine de la prophétie d'Avicenne (980-1037), bien connue, a néanmoins fait l'objet de peu d'études. (...) C'est cette lacune que l'ouvrage de Meryem Sebti se propose de combler. En s'appuyant sur une analyse rigoureuse du système métaphysique d'Avicenne, l'auteure dévoile l'essence du prophète, dont la présence dans le monde sensible manifeste pleinement la continuité ininterrompue qui le relie au monde céleste.0A travers Avicenne, c'est aussi une vision de Dieu qui se dessine : loin d'être une figure abstraite retirée du monde et indifférente à sa souffrance, il est une source d'amour provident qui veille sur le monde sensible en y faisant advenir le prophète, qui est porteur de la Loi. Comme un maillon de la chaîne reliant le monde terrestre et le monde céleste, le prophète sait aussi illuminer les hommes de la lumière de l'intellect.0Gardien de la vérité révélée, il cultive sa prérogative. Il est aussi le fondateur de la cité juste. L'étude pionnière sur Avicenne comme homme de Dieu et sur la doctrine de sa prophétie, dont l'originalité est surtout de montrer une proximité doctrinale entre des courants de pensée habituellement opposés. (shrink)

This article is about the cholera epidemic that occurred in the Benghazi Sanjak, a region under the rule of the Ottoman Empire, in the year 1858. The purpose of this study is to highlight the measures taken by both the central and local governments against the cholera epidemic that occurred in 1858 and to shed light on the management of the outbreak. In this context, the social health practices and the public's sensitivity towards health in the Benghazi Sanjak during the (...) Karamanli administration in Tripolitania in the early 1800s, as well as the period after it became directly connected to the Ottoman central government from 1835, will be examined, and the historical process leading up to the epidemic will be presented. The implementation of the quarantine measures introduced by the Ottoman Empire from the 1840s onwards, particularly in Benghazi, also holds a significant position in understanding the outbreak. The study is crucial in revealing the advancements in the health sector of the Benghazi Sanjak. The article emphasizes that the region of Berka, where the Benghazi Sanjak is located, was frequently afflicted by epidemics, but by the 1860s, there was noticeable improvement in the health sector. (shrink)

Birey, parçası olduğu toplum ve çevresini kuşatan kültürün içinde kendisini konumlandırdığı noktadan dünyayı deneyimleyerek anlamlandırmakta, zihninde dünyayı bir tablo biçiminde yorumlamasının sonucunda dünya görüşü ortaya çıkmaktadır. İlk olarak fizikte sözü edilen, daha sonra felsefe ve dilbilim disiplinlerinde araştırmalara konu edilen dünya görüşünün böyle genel bir tanımı, terimin paradigmatik ve ontolojik yönüne ışık tutmaktadır. Bağlantısal bütünsellik, her bir birimin bir üst birimin parçası olduğu ve aralarındaki enformasyon bağlantısı sayesinde bir bütün oluşturduğu ağ yapılarını tanımlamak için kullanılmaktadır. Burada bağlantısal bütünselliğin yanı sıra, (...) bireyin deneyimlerinin depolandığı, nöronlar arası bağlantılar sayesinde meydana gelen ve beynin bağlantısallığını ifade eden ağ anlamına gelen konnektom teriminin önemi ortaya çıkmaktadır. 21. yüzyılda nörobilim çalışmalarının bilim dünyasına kazandırdığı önemli terimlerden biri olan bağlantısal bütünsellik terimi, yaşamın her alanına uygulanabilirliği açısından, dünya görüşü fenomenini de tüm yönleriyle açıklığa kavuşturmayı mümkün kılmaktadır. Düşünce, insan, dünya, gerçeklik, kültür ve dil düzleminde bütünsel açıdan ele alınması gereken dünya görüşü ile özgül yapısı gereği bütünsellik taşıyan bağlantısallık yaklaşımı arasında hem ortaklık hem de disiplinler arasılık söz konusudur. Özetle söylenecek olursa, dünya görüşü fenomeninde bağlantısal bütünselliğin dil ve kültür izdüşümü sonucunda meydana geldiği düşünülmektedir. Dil ve kültür, dünya görüşü ağının temel parçalarıdır. Bu bağlamda dünya görüşü fenomeni bağlantısal bütünsellik yaklaşımı vasıtasıyla açıklığa kavuşturulmuştur. (shrink)

Düşünmek, insan hayatının vazgeçilmez unsurlarından biridir. Eleştirel düşünme ise insanın zihnini hatadan koruyarak doğru ve tutarlı düşünmesini sağlamaktadır. Ancak bu düşünme şekli doğuştan getirilmeyip eğitimle geliştirilmektedir. Disiplinli düşünmeyi öğrenen insan gerek bireysel hayatında gerek çevresinde gerekse profesyonel hayatta daha başarılı bir yol izleyecektir. Bu eser de eleştirel düşünmeye bir giriş niteliğinde olmakla beraber alana dair okumalara yeni başlayanlar için önemli bir ilk adım niteliğindedir.

Toplumsal cinsiyet, erkek ve kadının toplumsal yönden belirlenmiş olan rol ve sorumluluklarını ifade etmek üzere ortaya çıkmış bir kavramdır. Cinsiyetsizleştirme veya cinsiyetsizlik kavramı ise doğuştan gelen ve yaratılış gereği sahip olunan cinsiyet kalıplarının gereksizliğine vurgu yapan, cinsiyet üzerinden oluşan toplumsal kabullerden sıyrılmayı hedefleyen bir zihniyetin dışa vurumudur. Her iki düşünce yapısında eleştirdiğimiz husus ise ataerkil toplum yapısının adaletsiz ve ayrımcı olduğuna dikkat çekilmek istenirken biyolojik cinsiyet özelliklerinin yok sayılmak istenmesidir. Cinsiyet seçiminin bireylerin kendilerine bırakılması fikrine kadar uzanan bu özgürlük anlayışı, (...) insan fıtratının ve toplumsal değerlerin tahrip edilmesine neden olmaktadır. Oysa İslam dini fıtratı bozmaya yönelik her türlü müdahaleyi şer‘î ve hukukî açıdan sakıncalı görerek yasaklamıştır. Bu yönüyle cinsiyetsizleştirme projeleri İslam’ın dayandığı temel esaslara aykırıdır. Bu çalışma ile cinsiyet temelli güncel tartışmaların dayanak noktalarının tespiti sağlanmıştır. Çalışmanın amacı, İslam hukukunun cinsiyetler arasında ayrımcı ve imtiyazcı bir tavrı benimsemediğini ortaya çıkarmaktır. Zira İslam'ın temel kaynaklarında toplumsal cinsiyet rollerine ilişkin dengeleyici bir politika izlenmektedir. Cinsiyet savunucularının düşüncelerinin aksine, cinsiyet ayrımının temeli dinî kaynaklardan değil ataerkil düşünce yapısından kaynaklanmaktadır. Bir diğer amaç ise cinsiyetler arası eşitlikten ziyade cinsiyet rolleri üzerinde sağlanacak adaletin toplum değerleri açısından dengeleyici bir yaklaşım olacağının altını çizmektir. Toplumsal düzen arayışında adil, dengeleyici ve bütünleştirici bir tutum benimsemek cinsiyetler arasında ortaya çıkan sorunların aşılması noktasında tutarlı bir yaklaşım oluşturacaktır. Çalışmamız, nitel bir yaklaşımla literatür tarama yöntemi ve veri analizi tekniği ile gerçekleştirilmiştir. Bu çerçevede toplumsal cinsiyet ve cinsiyetsizlik söylemlerinin neslin korunması adına oluşturabileceği problemler ele alınmıştır. Bu çalışma, cinsiyetsiz toplum söyleminin, bireylerin kişilik haklarına yönelik bir müdahale olduğu görüşünü ortaya koymaktadır. Ayrıca bu tür söylemlerin, toplumun temelini oluşturan aile değerlerini tehdit ettiği ve dolayısıyla toplumsal yapıyı bozduğu yönündeki endişelere dikkat çekmektedir. Çalışmayı önemli kılan bir diğer husus, cinsiyetler üzerinden kullanılan çatışmacı dilin, kadın ve erkeği birbirleriyle rekabet etmeye yönlendirerek karşı karşıya getirdiğini vurgulamasıdır. Toplumsal konuların erkek ve kadın değil, insan hakları perspektifinden ele alınması, insanların dillerine, dinlerine, renklerine, mesleklerine veya cinsiyetlerine göre değerlendirilmemesi gerektiği yönüne dikkat çekilmiştir. Çalışmamız neticesinde toplumsal cinsiyet düşüncesinin toplumda ahlaki, hukuki, dinî ve kültürel değerler ile ilgili pek çok problemi beraberinde getirdiği saptanmıştır. (shrink)

Gender and populism have been extensively theorized separately, but there has not been sufficient study of the way that gender undergirds populism, strengthening its diverse manifestations. Focusing on the cases of Vladimir Putin and Recep T. Erdoğan, we argue that their political performance allows them to project a right-wing populism that hides much of its political program in an ostentatious masculine posturing that has the virtue of being relatively malleable. This political masculinity allows them to position themselves at different points (...) in time as outsiders yet insiders, bad boys yet good fathers. In their early years Putin and Erdogan established themselves as transgressive outsiders who developed a profile of power by building up their masculine, working-class biographies. As their power became consolidated, they turned to a more paternal role, fostering a conservative gender order while attacking the masculinity of their opponents and casting them as outsiders. In this way over the years they have combined political performances that have both breached the conventional gender norms and also upheld and reinforced them. The result is a Janus-faced masculinity of outsiders-yet-insiders, bad-boys-yet-good-fathers, which establishes that the leader is both the same as other men and also different from them, standing above the citizenry, mediating and fostering a conservative political order. Understanding this gender performance also helps to explain the paradox of “electoral authoritarianism” (Levitsky and Way Journal of Democracy, 13(2), 51–65, 2002; Schedler 2006), demonstrating how performed political masculinity can support and connect the cult of a popularly elected leader with conservative social and political gender norms. (shrink)

Plus encore que la mondialisation des échanges, le commerce des hommes sur Internet et sa réglementation mettent à l'épreuve la diversité des modèles culturels et politiques marqués jusqu'ici par la souveraineté territoriale des espaces nationaux ou régionaux. L'article montre, à travers quelques exemples, comment la normativité sur Internet s'élabore de manière à la fois multiple et hétérogène avec une grande diversité de normes et d'acteurs qui interviennent pour fixer les formats d'échange, la répartition des ressources, les normes de comportement, les (...) règles du marché, les standards techniques. Les auteurs identifient quelques-uns des enjeux principaux dont la Francophonie doit se saisir en ce domaine, et proposent des pistes pour donner sens à une gouvernance francophone d'Internet, avec le triple objectif d'une approche démocratique, d'une ouverture aux pays non occidentaux et d'un plurilinguisme assumé.Even more than the globalization of exchanges, social and commercial interactions on the Internet, as well as their regulation, challenge the diversity of cultural and political models which had been determined until then by the territorial sovereignty of Nations. This paper shows, through some examples, how norms are established on the Internet in multiple and heterogeneous ways, with a great diversity of mechanisms, arenas and actors taking part in the formatting of exchanges, distribution of resources, behavioral norms, market rules, technical standards. The authors identify some of the main stakes Francophony should seize in this field, and propose ideas to build a francophone approach to Internet governance, with the triple objective of consolidating democracy, being inclusive towards non-Western countries and upholding multilingualism. (shrink)

En-Nedîm IV./X. asırda yaşamış Bağdatlı bir varrâk ve müelliftir. Onun el-Fihrist adlı kitabı ilk bilimler tarihi eseri olarak düşünülmektedir. Eser İslâm İlimleri yanında Felsefe, Kadim İlimler, Şiir, Edebiyat, Kimya gibi birçok farklı disiplinlerde de önemli veriler ihtiva etmektedir. El-Fihrist, ilahiyat alanı için temel kaynak niteliğinde bir bibliyografik eserdir. Müellifler ve telifleri hakkında bilgiler veren kitap, bu mânada tabakāt türü eserlerin metoduyla yazılmıştır. Hadîs, Kelâm, Fıkıh gibi İslâmî ilimlere, âlimlerine ve tasniflerine has kıymetli ve ayrıntılı bilgiler içeren bu kitapta Tasavvuf ilmine (...) özel bir alan ayrılmamıştır. Ancak müellif, ehl-i tasavvuf hakkındaki verileri Kelâm’a dair 5. Makalenin 5. fenninin girişinde ele almıştır. Burada bilinen bir sûfî silsilesine, ehl-i tasavvuftan musannifler ve eserleri hakkında bilgiler içeren birkaç listeye yer vermiştir. Eserdeki sınırlı da olsa tasavvufî malumatın mâhiyeti ve niteliği bu makalenin konusunu oluşturmaktadır. Bu verilerin toplu olarak bulunduğu yerde ve eserin bütününde müellif bir ilim olarak ve hatta ismen tasavvuftan bahsetmemiştir. Oysa en-Nedîm zâhid, sûfî, mutasavvıf gibi sıfatlarla nitelediği ve bu ilmin mensubu olan kişilerden açıkça bahsetmiştir. Onun niçin böyle bir yöntemi takip ettiği dikkate değerdir. Dolayısıyla bu çalışma en-Nedîm’in tasavvuf algısını ve ehl-i tasavvuf hakkındaki düşüncelerini tahlil etmeyi amaçlamıştır. Konuyla ilgili birtakım değerlendirme ve sentezler tarihi ve toplumsal bağlam ışığında yapılmıştır. (shrink)

Antropontologija kao filozofski diskurs razlikuje se od klasične ontologije, fenomenološke ontologije, ontologije biti i nove ontologije. Poznato je da su različiti ontološki pogledi doveli do različitih prijelomnih točaka u povijesti filozofije. Antropontologija nudi novi tip ontologije koji se ustvari usredotočuje posebice na ljudska bića kao početnu točku. Što obuhvaća filozofski napor koji nastoji analizirati veze između ljudskog bića i znanja svijeta u svjetlu antropontologije? Što antropontologija razmatra u vezama između bića? Prije svega je nužno razjasniti ova pitanja. Tvrdimo da svako (...) biće egzistira u svijetu života ili općenito u svijetu kao singularno i konkretno biće. No ono se razumijeva pomoću pojma, tj. riječi ili termina; drugim riječima, bića egzistiraju kroz intelektualne i lingvističke činove ili u granicama jezika. Svako biće je partikularno ili singularno, međutim može doseći univerzalnu poziciju pomoću ljudskog bića i kroz obrasce mišljenja, govorenja ili pisanja, drukčije rečeno, kroz misleći svijet i lingvistički svijet. U ovome slučaju, ‘ontologija’ kao dio termina ‘antropontologija’ odnosi se na nominalističku ontologiju koja tvrdi da svako biće egzistira u okviru singularnosti. Općenito, antropontologija kao filozofski diskurs fokusira se na napetost između singularnosti i univerzalnosti.Anthropontology as a philosophical discourse distinguishes itself from the classical ontology, phenomenological ontology, the ontology of essence and the new ontology. It is well known that the different ontological views have given rise to different breaking points in the history of philosophy. Anthropontology offers a new kind of ontology which, in fact, focuses especially on human being as a starting point. What does the philosophical effort which tries to analyze the relationships between the human being and the world-knowledge contain in the light of anthropontology? What does anthropontology take into consideration in the relationships between the entities? First of all, it is necessary to explain these points. We claim that every entity exists in the world of life or generally in the world as a singular and concrete entity. But it is understood by the concept and a word or term; in the other words, they exist through the intellectual and linguistic acts or in the limits of the language. Every entity is a particular or singular one, however it can reach the universal position by the human being and through the pattern of thinking and saying or writing, in the other words, through the thinking world and the linguistic world. In this case, the ‘ontology’ part of the term of ‘anthropontology’ refers to the nominalist ontology which asserts that every entity exists in the framework of the singularity. Generally, anthropontology, as a philosophical discourse, focuses on the tension between the singularity and the universality.L’anthropontologie, en tant que discours philosophique, se distingue de l’ontologie classique, de l’ontologie phénoménologique, de l’ontologie de l’essence et de la nouvelle ontologie. Il est bien connu que différents points de vue ontologiques ont mené à différents points de rupture dans l’histoire de la philosophie. L’anthropontologie propose un nouveau type d’ontologie qui, en fait, se concentre en particulier sur l’être humain comme son point de départ. Que comprend l’effort philosophique qui cherche à analyser les rapports entre l’être humain et les connaissances du monde à la lumière de l’anthropologie ? Que l’anthropontologie prend-elle en considération dans les rapports entre entités ? Tout d’abord, il est nécessaire d’expliquer ces points. Nous affirmons que toute entité existe dans le monde de la vie, ou de manière générale dans le monde comme entité singulière et concrète. Mais elle se comprend par le concept, c’està- dire le mot ou le terme ; autrement dit, les entités existent à travers des actes intellectuels et linguistiques ou dans les limites du langage. Si toute entité est particulière et singulière, elle peut cependant atteindre une position universelle par l’être humain et à travers les schémas de pensée, d’énonciation et d’écriture ; autrement dit, par le monde pensant et le monde linguistique. Dans ce cas, « l’ontologie » en tant que partie du terme « anthropologie » se rapporte à l’ontologie nominaliste qui affirme que toute entité existe dans le cadre de la singularité. De manière générale, l’anthropontologie en tant que discours philosophique se concentre sur la tension entre la singularité et l’universalité.Die Anthropontologie als philosophischer Diskurs weicht ab von der klassischen Ontologie, der phänomenologischen Ontologie, Ontologie des Wesens sowie der neuen Ontologie. Bekanntermaßen hatten die verschiedenartigen ontologischen Gesichtspunkte quer durch die Geschichte der Philosophie unterschiedliche Wendepunkte zur Folge. Die Anthropontologie verleiht ein neues Gepräge der Ontologie, das tatsächlich speziell das Menschenwesen als Ansatzpunkt zum Kernstück macht. Was umschließt das philosophische Bemühen, das die Beziehungen zwischen Menschenwesen und Weltwissen zu analysieren sucht, im Lichte der Anthropontologie? Was berücksichtigt die Anthropontologie bezüglich der Relationen zwischen den Entitäten? Zuallererst gilt es, die obigen Sachverhalte darzulegen. Wir behaupten, jedwede Entität existiere in deren Lebenswelt bzw. gemeinhin in der Welt als singuläre und konkrete Entität. Sie wird jedoch mithilfe des Begriffs bzw. des Wortes respektive Terminus verstanden. Mit anderen Worten: Die Wesen bestehen durch intellektuelle und linguistische Akte oder im Rahmen der Sprachgrenzen. Jegliches Wesen ist partikular oder singulär, allerdings kann es vermöge des Menschenwesens und per Denk-, Sprach- bzw. Schreibmuster die universale Position erlangen; oder umgeformt – durch denkende Welt und linguistische Welt. Im vorliegenden Fall rekurriert das „Ontologie“- Glied der Zusammensetzung „Anthropontologie“ auf die nominalistische Ontologie, die asseriert, ein jedes Wesen existiere in der Sphäre der Singularität. Im Großen und Ganzen konzentriert sich die Anthropontologie als philosophischer Diskurs auf die Spannung zwischen Singularität und Universalität. (shrink)

The issue of how to read and interpret the Qur’ān has been the subject of Islamic sciences such as Kalām, Fiqh and Taṣawwuf. Each discipline has put forward an interpretation methodology according to its point of view. While interpreting the verses, the Ṣūfīs who are members of Taṣawwuf also produced some methodological concepts for several reasons. They interpreted the Qur’ān with the sign (ishāra), a method of interpretation suitable for the characteristics of Taṣawwuf. The ishāra is a secondary method of (...) interpretation compared to tafsīr (the Qur’ānic exegesis). In this context, the ishārī tafsīr is the interpretation of the verses by kashf and ilhām. It is also the narration of the signs claimed to exist in the verse. However, while the ṣūfīs wanted to explain their inferences regarding the verses on the one hand, they had to hide them on the other hand. These attitudes led to the paradox of statement-concealment as a problem peculiar to the ishārī tafsīr. The goal of this study is to evaluate the tradition of ṣūfī tafsīr / exegesis in terms of this paradox. One of the aims of this study is also to determine the tools that the ṣūfīs use for some reasons in interpreting the Qur’ān and how they conceptualize them. In this perspective, the function of symbolic means such as letter and sign in Taṣawwuf has been emphasized. The formation of a number of methods and instruments specific to ishārī interpretation and the influence of Ibn al-ʿArabī on this method have been discussed. To achive the objectives of this paper, this research article conducted a detailed literature review. As a method, the phenomenological approach and historical methodology have been used in order to present the ṣūfīs interpretation methodology objectively. The concept analysis method has used in order to exhibit a detailed analysis of some concepts directly related to the subject of the study. There are many studies about ishārī tafsīr, the method of interpretation of the Qur’ān by the ṣūfīs in Turkey and abroad. These works are mostly of classical-style works based on determining the nature and position of the ishārī tafsīr or discussing the ishārī interpretation style of a ṣūfī mufassir. For example, Yaşar Kurt’s work titled Ni’metullah Nahcivânî ve Tasavvufî Tefsiri, Mehmet Okuyan’s work named Necmuddin Daye ve Tasavvufi Tefsiri are doctoral theses on this subject. If we need to mention some studies directly related to the subject and the purpose of our article; they are as follows: Among the works written today are Yunus Emre Gördük’s Tarihsel ve Metodolojik Açıdan İşârî Tefsir, Davut Ağbal’s book titled İbn Arabî’de İşârî Tefsir, some communiqués in the book published by Kuramer under the name of Kur’an’ın Bâtınî ve İşârî Yorumu. Ekrem Demirli’s article “Kuşeyrî’den İbnü’l-Arabî’ye İşârî Yorumculuk Hakkında Bir Değerlendirme” is one of the sources of this research. As for the works written in the past; early ṣūfīsm classics, al-Ghazālī’s and Ibn al-ʿArabī’s writings, some boks on the methodology of Qur’ānic interpretation written by scholars such as al-Dhahabī and al-Zurḳānī can be given. The findings and results obtained inthe light of this study are: The ṣūfis have named their experiences they wanted to express, as ishāra. They have wanted to declare their feelings as a result of the spiritual states they were in while reading or listening to the Qur’ān. At the same time, they tried to hide their feelings with the concern of not being understood, not being accepted, being accused or harming those who did not taste the same pleasure. The desire to explain their enthusiastic feelings and experiential knowledge on the one hand and the need to conceal them on the other, seemingly have caused a paradox. Therefore, they have made use of some conceptual tools while interpreting the Qur’ān and used a covered language. In this framework, Ibn al-ʿArabī and his successors have a different position and style. Ibn al-ʿArabī’s approach to the Qur’ān has been named as theoretical ṣūfī tafsīr instead of ishārī ṣūfī tafsīr from now on. His main instrument is iʻtibār / taʻbīr as a way of ta’wīl. His followers such as Kāşhānī, Nakhčiwānī and Brūsawī have been influential in the spread and acceptance of the ishārī interpretation activities. This article fills the gap in the literature. Because it is a methodological analysis and an evaluation of the terms and methods that ahl al-taṣawwuf have produced in order to explain or conceal some of their thoughts about the verses, it will also make a contribution to the ishārī tafsīr literature. Although the article is presented as a result of a careful and detailed research, there are some missing points in it. Thus, further studies that will contribute positively to the debates on the legitimacy of the ishārī tafsīr and its method can be produced. (shrink)

Modern hukukta alenilik, terim olarak, yargılamanın kamuya açık şekilde yapılmasını ifade eden bir ilkenin adıdır. Hukuk dilinde “aleniyet ilkesi” denildiğinde kastedilen kural olarak budur. Aleniyet ilkesi, toplumda yargıya ve hukuka güvenin sağlanması, dava taraflarının haklarının korunması ve kamu vicdanında adalet duygusunun tatmin edilmesi bakımından önemlidir. Bunun için de öteden beri yargılamanın kamuya açık gerçekleşme gerekliliği üzerinde durulmuş ve bu husus günümüz hukuk düşüncesinde önemli bir ilke olarak yerini almıştır. Bu makalenin amacı, hukuk tarihinde önemli bir yeri olan aleniliğin tanımı yapılarak, (...) İslâm hukukunun erken döneminde ceza yargılamasında aleniliğin nasıl sağlandığını tespit etmektir. Yargılamada alenilik, tarihin eski devirlerindeki imkânlar nispetinde doğrudan katılım ile sağlandığından, İslâm hukukunun erken döneminde kullanılan muhakeme mekânlarının tespiti konu açısından son derece önemlidir. Bu konuda mahkemelerin kurumsal nitelik kazanmasından önce karşımıza mescitler ve kamuya açık diğer mekânlar çıkmaktadır. Ayrıca yargılama sürecinin işleyişinde uygulanan prosedür, çeşitli işlemlerle görevlendirilen yardımcılar ve yargılama şahitleri de sürecin aleni olmasına katkı sağlamıştır. (shrink)

This paper discusses in critical terms Muhammad ‘Abd al-Jabiri’s influential philosophical work. It engages, in particular, in the analysis of the assumptions underlying the radical contrast that al-Jabiri sets up between Avicenna’s philosophy – which is supposed to represent irrationality and Gnosticism – and that of Averroes who, according to him, breaks decisively with that current of thought and thus makes exercising philosophical thought once again possible. After a close discussion of the positions of classical philosophers , the author concludes (...) that it is the very validity of the notion of “Arab reason” that has to be questioned in al-Jabiri’s analysis. (shrink)

The history of sufism entered a new process called “period of muhaqqiqs /period of metaphysical sufism/ tasawwuf” with Ibn al-Arabī one of the most important intellectuals of sufi/tasawwuf thought. Ibn al-Arabī is the leading muhaqqiqs formulating the understanding of this period which is peculiar to itself with his books. However, the person who regulated the knowledge inherited from him and produced a new doctrine from it is Sadr al-Din al-Qunawī. His book in which he exhibited this contribution is Miftāḥ al-ghayb (...) acceptedas an essential book by muhaqqiqs after Qunawī and assigned to principles and orders of theoretical tasawwuf thought. Because of its complicated and important content, many commentaries were written on Miftāḥ al-ghayb. Thus, theoretical tasawwuf thought by the commentators of Qunawī have taken Akbarian-Qunawian form and gained a place in Turkish-Islamic thought. In this article, characteristics of metaphysical term in history of sufism will be mentioned shortly, the content and influences of Miftāḥ al-ghayb will be stated and the Akbarian-Qunawian movement consisting from commentators of Miftāḥ al-ghayb, which have shaped the theoretical Tasawwuf thought will be introduced in general. (shrink)

This article deals with the Katta Langar manuscript, which is known as one of the earliest Qur'ān copies attributed to III. Caliph Uthman. The study consists of an introduction, a conclusion and two sections. The introduction section begins with the information that the Katta Langar Mushaf which is called by this name relative to the Katta Langar village of Uzbekistan, is in the library of the Tashkent Uzbekistan Muslims Administration. Only ninety-seven pages of the mushaf, which was lost for a (...) period, have survived. Since twelve of these leaves appear again in Katta Langar, they are meant as the Katta Langar manuscripts. Therefore, this article not only aims to examine in detail all the extant leaves of the mushaf but also the twelve leaves, which are known today as the Katta Langar manuscripts. Although the research done so far has made it clear that this mushaf is not one of the copies of Uthman, the mushaf has been the subject of many studies. The first of the studies on the Katta Langar Mushaf was published by M.E. Masson, while the most detailed work belongs to Efim Rezvan. Existing studies on the mushaf are methodologically either a publication or a catalogue study. In this study, the Katta Langar copy was compared with the sources of the mushaf literature and discussed more comprehensively. (shrink)

This research was conducted to reveal the views of the parents and prospective parents in our country on the oncept of childhood, the methods of education they applied and their opinions about the effects of the internet. In this context; under the 40; 26 male 32 female, between 40-60; 7 male, 9 female, over the 60; 2 male, 2 female total78 people were interviewed. The findings were assessed regarding gender-generation and gender-repeat/expression. The results of this research show that the participants (...) are aware of the fact that every single child has a unique personality. According to the study, while the younger participants use more diverse and modern education techniques, the older ones still use traditional educational methods. In further detail, the participants are fully aware of the adverse effects of the internet, and they take control over their children's use of the internet. (shrink)

While women in Turkey and around the world are commonly engaged in civic activism for peace and violence reduction, they are seriously underrepresented in formal politics; thus, not much has been written about their potential to affect decisions made to reduce violence in their societies. This study aims to understand how women politicians view violence in general and their solutions for two specific types of violence in Turkey: the increasing levels of violence against women, and violence created through the Kurdish (...) issue in Turkey. Turkish politicians have become increasingly concerned about both of these issues in recent years and have designed many policies and strategies to address them. This study argues that studying the women parliamentarians’ linkage between the two types of violence will help understand what accounts for the differences among women MPs in their understanding of different types of violence and their solutions to them. (shrink)

We often hear the term “dignity” in our age. Especially in societies with multicultural and multi-faith, peace, respect, tolerance and human rights ideas are associated with human precious beings. However, understanding what dignity is and which rights it includes are difficult. Because human dignity has social, philosophical, theological and legal dimensions in which its content changes in historical process. Dignity is a term discussed in western societies and has a place in international contexts. That’s why the emphasis is on its (...) naming in western thought and conceptualization types. The definitions of term in terms of legal, moral and cultural are analyzed. This analysis shows it is described as classical and modern with different meanings. It is thought that perceiving the term as classical far from modern meaning results from monotheistic religions. But it is also expected that these religions contribute to social peace. Therefore, in order to understand the monotheistic religions’ attitude towards human and human rights, Holy Scriptures should be reviewed. Analyzing the dignity in Holy Scriptures is out of our studies. Our purpose is to discuss how Islamic attitude towards this term should be in accordance with understanding types of the term. (shrink)

The ethics of belief involves an inquiry into what beliefs are legitimate to hold, including religious beliefs. Whatever the criteria determined in such an investigation, adopting a belief that does not meet this criterion is seen as illegitimate and it is considered an ethical violation. English mathematician W. K. Clifford (d. 1879) defines “sufficient evidence” as a criterion in his famous essay, “The Ethics of Belief”. Clifford’s evidence-centered argument becomes one of the most frequent references in the evidentialist objection against (...) theism. It turns out that this argument is not functional in the face of the diversity of beliefs. In this context, different suggestions are presented about what the ethics of belief could be. American philosopher William James (d. 1810), one of the founding names of pragmatism, offers a new proposal. In his classic work, “The Will to Believe”, James claims that Clifford is wrong in seeking the requirement of evidence for all beliefs. Because it is not possible to prove beliefs from the passionate nature of human beings, especially religious beliefs. Following this distinction, James proposes a new criterion for religious beliefs: a religious belief can be vivid or dead, forced or avoidable; and momentous or trivial. If a religious belief is vivid, forced, and momentous, it is necessary to have the courage to believe in it instead of suspending it. James' proposal is often valued as a strong counter-challenge or defense of religious beliefs. However, this argument also has aspects that are open to criticism. One of them is that the will to believe argument concurrently accepts conflicting religious beliefs or, in other words, confronts the issue of religious diversity. According to J. Hick, for example, this argument inevitably results in religious pluralism, even though James does not want to. Contrary to Hick, S. F. Aikin claims that the will to believe does not result in religious pluralism. According to Aikin, who draws attention to the relationship of argument with pragmatism, James obscures religious beliefs and removes them from being claims about truth. Therefore, there is no contradiction in the classical sense. So, which of the objections is valid? Does the will-to-believe argument result in religious pluralism by legitimizing more than one religious belief at the same time, or does it make a purely pragmatic proposition by devaluing religious beliefs? Which religion do I have the right to believe in according to the will to believe? The aim of this article is to provide an answer to the mentioned question. In the article, unlike the current evaluations, it is argued that the argument is closely related to James's theory of knowledge, radical empiricism, not pragmatism as it is usually made. For this purpose, after showing the relationship between the arguments of Clifford and James, the argument will be re-examined in this context and it will be revealed that James has two steps regarding religious beliefs: to make religious beliefs independent from factual beliefs; leaving theism to accept a monistic vision of God and basing religion on mystical experience, which is an emotional experience. As details emerge, it will become clear that James defends a natural religion that excludes traditional religions in his philosophical system and that he defends the beliefs of a humanized religion. With an individual definition of religion based on emotion, James on the one hand ensures the commonality of religious feeling, on the other hand, he makes religion independent from the field of facts. Therefore, with this study, it will be seen that the argument of the will to believe does not aim to legitimize believing in traditional religions, and diversity is not a fundamental problem. (shrink)