Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

: ‘Alā’ al-Dawla al-Simnānī (d. 736/1336) was a Kubrawī sheikh lived in Simnān one hundred years after Ibn al-Arabī (d. 638/1240). He authored around ninety works in Arabic and Persian on various fields within Sūfism, raised many disciples. His contribution to the sūfī tradition mainly come to forefront regarding problems like unity, latāif (subtle organs), rijāl al-ghaib (men of the unseen), wāqia (dream-like mystical experiences) and tajallī (manifestation). Simnānī’s understanding of the unity influenced subsequent sūfī’s and specifically Ahmad Sirhindī (d. (...) 1034/1624) and his sheikh Bāqībillah’s (d. 1012/1603) views of the unity overlap with Simnānī’s one. In Maktūbāt, Sirhindī who developed the idea of unity of the seen against the unity of the existence expresses that his understanding of being is the same with Simnānī’s one. Simnānī is also known as the first critic of Ibn al-Arabī’s conception of the unity among sūfī’s. Such that, whenever his name is mentioned the first thing comes to one’s mind has been his criticism against Ibn al-Arabī. However, his criticism against Ibn al-Arabī was not studied as a whole looking at his ouvre. Studying Simnānī’s works, it is seen that his criticism is concentrated on two main problems. First is Ibn al-Arabī’s employing the concept wujūd al-mutlaq (absolute being) for God. He maintains that it is not convenient to use this concept for al-Haq. His second criticism is against a sentence mentioned in al-Futūhāt: “سبحان من أظهر الأشياء وهو عينها”. In this article, causes for Simnānī’s critiques will be discussed and both sūfī’s conceptions of wujūd al-mutlaq and ‘ayn (quintessence) will be studied.Summary: One of the famous names in the Kubrawī tradition, ‘Alā’ al-Dawla al-Simnānī is a sheikh who lived in the city of Simnān in the contemporary Iran between 659-736/1261-1336. In his youth, he served in the service of Arghūn Khan (r. 1284-1291) in the Īlkhānid Palace; and later, after a spiritual experience, he left the palace and turned to a Ṣūfī life. For a certain period, he continued worshipping and riyādhat (spiritual fight against the evil commanding self) on his own, and looked for a guide convenient to his character. Eventually, he became the disciple of the Kubrawī sheikh in Baghdad, Nūr al-Dīn ʿAbd al-Raḥmān Isfarāyīnī (d. 717/1317), and obtained ijāzah (permission) for irshād (guidance). After that, with the instruction of his sheikh, he went back to Simnān; and spent rest of his life with guiding his disciples and writing scholarly works. He authored around ninety works in Arabic and Persian on various fields within Sūfism. His contribution to the sūfī tradition mainly comes to forefront regarding problems like unity, latāif, rijāl al-ghaib, wāqia and tajallī; and influenced subsequent sūfī’s. Simnani’s influences can best be seen on the founder of the Mujaddidiyya branch of Naqshbandiyya, Ahmad Sirhindī (d. 1034/1624), and Sirhindī’s sheikh Bāqībillah (d. 1012/1603). In a letter Bāqībillah wrote to Sirhindī, he mentions certain differences between Simnānī’s understanding of unity and unity of the existence by stating that Simnānī’s path is not that of unity of the existence, and that his shuhūd (seen) is the most perfect shuhūd. Also in the Maktūbāt, Sirhindī expresses that his understanding of being is the same with that of Simnānī’s. Simnānī is also known as the first critic of Ibn al-Arabī’s conception of being and unity among sūfī’s. It would not be incorrect to say that he is more famous for this critique so much so that whenever his name is mentioned the first thing comes to one’s mind has been his criticism against Ibn al-Arabī. The main reason for this is that a letter Simnānī wrote to one of the followers of Ibn al-Arabī, ʿAbd al-Razzāq al-Kāshānī (d. 736/1335) in which Simnānī criticizes Ibn al-Arabī’s conception of unity, was included in the famous work of Abd al-Raḥmān Jāmī (d. 898/1492), Nafakhāt al-uns. This letter’s presence in the Nafakhāt played a vital role in its publicity. For this reason, it can be said that Nafakhāt made Simnānī famous. Yet, it should also be said that the fame stemming from Nafakhāt is incomplete and it is just about one aspect of Simnānī, a scholar who authored dozens of books on the Sūfism. Moreover, it is not correct to defend that Simnānī’s statements in that letter reflects a full picture of his opinion about Ibn al-Arabī. Hence, to have a better understanding of his criticism and thoughts about Ibn al-Arabī, one should explore other works of Simnānī as well. Studying Simnānī’s works, it is seen that his criticism is concentrated on two main problems. First is Ibn al-Arabī’s employing the concept wujūd al-mutlaq for God. His second criticism is against a sentence mentioned in al-Futūhāt: “سبحان من أظهر الأشياء وهو عينها”. To understand the first criticism, one needs to know the meaning both sūfī’s attribute to the concept of wujūd al-mutlaq; and for the second the meaning they attribute to the concept of ‘ayn. First, it should be known that Ibn al-Arabī did not think of being as a form category the members of which are beings. To the contrary, he uses wujūd exclusively for the Eternal, and refrains from using the concept of wujūd for the creation; and calls them mawjūd. In other words, Ibn al-Arabī differentiates between being and existence; and limits the concept of being only for the al-Haqq. Ibn al-Arabī states this view repeatedly in statements such as “al-Haqq (the Truth) is being; things, however, are attributes of being.” What Ibn al-Arabī means by wujūd al-mutlaq is al-Haqq who is wajib al-wujūd (the Necessary Being) and free from all restrictions. Thus, in a certain sense wujūd al-mutlaq means wajib al-wujūd. By writing that “Wujūd al-Haqq is the essence of wajib al-wujūd who is qualified with the perfect attributes of eternity and infinity. Absolute Being is the actions emanating from these attributes. Wujūd al-Muqayyad (the Limited Being) is the outcome that comes into existence as a result of these actions”, Simnānī explicitly states that for him Absolute Being is the actions of al-Haqq. What one can understand from the statements of both sūfī’s is that while by wujūd al-mutlaq Ibn al-Arabī refers to wajib al-wujūd (i.e. the essence of al-Haqq), for the same term Simnānī refers to actions of al-Haqq. Since in criticizing Ibn al-Arabī, Simnānī takes into account his own definition of the term Wujūd al-Mutlaq as the actions of al-Haqq, his criticisms are not valid. In fact, both exonerate al-Haqq from all the conditions. However, while Ibn al-Arabī chooses to verbalize the existence of God with the concept of “Absolute Being”, Simnānī only approves to express the existence of God with the concepts of wājib al-wujūd and al-Wujūd al-Haqq and differing from Ibn al-Arabī attributes the meaning of the actions of God to the concept of Absolute Being.Simnānī’s second critique against Ibn al-Arabī is related to this sentence: “سبحان من أظهر الأشياء وهو عينها”. An annotation that is written by Simnānī on a page which is out of his gloss on al-Futūhāt is highly harsh reads as follows: “O, followers of the most deviant leader! If you hear that one says that your sheikh is identical with his beard, put the claim that he is identical with his rejectomenta aside, should you accept this and tolerate him?” It is understood from these sentences that Simnānī considers the concept “al-ayn” as the essence of that thing. Though, the word “al-ayn” is one of the most multi-meaning word in the Arabic language and in Ibn al-Arabī’s works it is used with various meanings such as eye, the quintessence, spring, water source, tangible being of a thing, the essence of a thing and so on. The usage as “the essence of a thing” is very much common in Ibn al-Arabī’s works. It is interesting that while this word has so many meanings, Simnānī takes one meaning as base and blaspheme against Ibn al-Arabī. It is obvious that the main cause for Simnānī’s critique against Ibn al-Arabī in both problems is his attribution to the concepts different meanings than Ibn al-Arabī and then judging him in the context of his attributes. (shrink)

Nowadays, higher education worldwide is affected by the COVID-19 pandemic. It has affected students’ attendance in the universities and causes universities to close down in more than 190 countries. On the other hand, novice engineers studied only a few lectures related to highway engineering. Their lectures have included very little knowledge about asphalt pavement construction as highway engineering consists of many areas that are not studied in detail during their studying years subject to their traditional education. Due to all mentioned, (...) a new drive to promote online learning paves the way to evaluate our future approach to curriculum development and delivery of educational materials for engineering courses. However, experts can offer solutions to these problems using their past experience. Hence, a system that allows experts to share their experience with other engineers after completing a project is needed. Nevertheless, the web-based expert system for maintaining flexible pavement problems in tropical regions designed in this study is a novel concept. Prior to developing this system, the need for such a system was determined through literature review and validated through a questionnaire survey. Experts were interviewed, and a questionnaire survey was conducted to construct the knowledge base of the system. Knowledge was presented as rules and coded in software through PHP programming. Web pages that support the user interface were designed using a framework that consists of CSS, HTML, and J-Query. Furthermore, the system was tested by an array of users engaged in highway engineering, namely, experts, teaching experts, novice engineers, and students. The mean values of the overall system evaluation performed by 20 users using a five-point Likert scale were 4, 4.5, 3.75, 4.25, 5, 4, and 3.5. Expert and user satisfaction prove the effectiveness of the proposed system. (shrink)

Hate speech has spread more rapidly through the daily use of technology and, most notably, by sharing your opinions or feelings on social media in a negative aspect. Although numerous works have been carried out in detecting hate speeches in English, German, and other languages, very few works have been carried out in the context of the Bengali language. In contrast, millions of people communicate on social media in Bengali. The few existing works that have been carried out need improvements (...) in both accuracy and interpretability. This article proposed encoder–decoder-based machine learning model, a popular tool in NLP, to classify user’s Bengali comments from Facebook pages. A dataset of 7,425 Bengali comments, consisting of seven distinct categories of hate speeches, was used to train and evaluate our model. For extracting and encoding local features from the comments, 1D convolutional layers were used. Finally, the attention mechanism, LSTM, and GRU-based decoders have been used for predicting hate speech categories. Among the three encoder–decoder algorithms, attention-based decoder obtained the best accuracy (77%). (shrink)

Nūr Muḥammad is one of the teachings in Sufism that studies the beginning of the creation of the universe. The Sufis discussed Nūr Muḥammad through God's tajallī (manifestation), and they believed that only Insan Kamil (Perfect Humans) possessed the perfection of His tajallī. This Sufi theory can be comprehended through the dhawqi approach. This research will deal with Nūr Muḥammad's theory of Sufism through the perspective of Tijaniyah Tarekat. The data for this study was obtained through library research utilizing a (...) documentary technique. The collected data will be analyzed using the descriptive analysis method. This study finds that the Tijaniyah Tarekat is a Sufism institution that bases its teachings and practices on the concept of Nūr Muḥammad in the form of ṣalawāt al-fātiḥ and ṣalawāt jawharah al-kamāl. This Tarekat's elucidation of Nūr Muḥammad is also built on and consistent with the explication of authoritative Sufis in Islam's intellectual and spiritual tradition. (shrink)

The practitioner of the shamanic system among the Bugis-Makassar people in Indonesia is known as dukun or sanro, a person believed has a supranatural power, using their power either to help others or bringing harm, such as disease”. This is an interpretative-descriptive anthropological research. We made observations by directly observing, listening, and recording events related to the problem. We also conducted in-depth interviews with dukun and customers using interview guides and other tools such as recorders. We found that there are (...) several types and characteristics of dukun in Makassar, such as dukun penolong (helpers), traditional healers, and dukun using black magic. In Bugis-Makassar social structure, dukun does not have a clear position even with some of the stigma. However, dukun nowadays is becoming more open and increasingly strengthening their position in society, especially in the political arena. Dukun, along with several people believing them cannot be assessed from the rational point of view since they have their own reasoning and logic (rationality behind irrationality). They still function in the socio-political life of Indonesian society. The mysticism practiced by politicians in Indonesia, especially in Makassar, is shown when politicians such as several regional head candidates used the services of dukun to boost their success in winning the regional election. For example, dukun can help candidates to create an aura of authority, protect the candidates from black magic, create illusions to the voters, influence the voters, and other supranatural things. The customers, such as politicians, tend to have their own motivation based on rationality when deciding to have a relationship with a dukun. Motivation for seeking spiritual and political supports by utilizing the network of dukun for political purposes has a reciprocal effect which benefits both parties. (shrink)

Hādī ilá al-ḥaqq, Yaḥyá ibn al-Ḥusayn, 859-910; view on Islamic philosophy; Islam; doctrines.

There are various explanations for the relationship between God, man and the world within belief systems and traditions. One of the striking points of this connection is the idea of hulūl and ittihād. This idea has appeared in various ways throughout history, manifested itself in society by the fact that faith influences the traditions of thought. In addition to being in non-Islamic systems such as beliefs of Indian, Jewish or Christian origin, it has also been observed in systems that have (...) stayed in the Islamic circle or established contacts over time. The evaluation of those who adopt this idea under the heading of extreme groups reveals the view of Islamic thought on the subject. However, while the issue is this clear from the Islamic point of view, the relationship of sufism, which is a part of the thought tradition, to hulūl and ittihād requires that the issue be subject to a more sensitive examination. At this point, it is important to follow the literature that has been formed on the related subject since the formation of Sufism. Following the discourse of Sufi thought on this topic will support the solution of critical points that have occurred from the past to the present. The determination of the issue during the formation period of Sufism, Gazzālī's explanation of the issue and the influence of the thought that developed after Ibn al-Arabī are among the obvious points of the process. Since the publication of this article, the issue of hulūl and ittihād, which has not fallen off the agenda of Islamic thought, has been discussed in the 19th century. When it comes to the century, it will be seen how it can be handled in an identity based on the interpretation of Muhammad Nūr al-Arabī, one of the prominent names of the period. In this way, on the one hand, the representation of an author sufi in the tradition of Sufi thought in the context of the subject, and on the other hand, in the near future, their clear statements in accordance with Islamic thought on such a critical issue will be examined. (shrink)

Homosexuality in Islam: Critical Reflection on Gay, Lesbian, and Transgender Muslims. By Scott SiraJ al-Haqq Kugle. Oxford: Oneworld, 2010. Pp. × + 335. $90 ; $29.95.

In the 19th and 20th centuries, Tsarist Russia was implementing a policy of Christianization over Muslim population in the occupied territories, forcing them to forget their national identity and language. This policy was also directed against the Muslim Turkic population of the South Caucasus. In this effort, Tsarist Russia later enlisted the support of the Armenian population, which had been settled on the Turkic, Muslim lands of the Caucasus, ancient Azerbaijan. The Armenians readily contributed to this policy. The intelligentsia and (...) bourgeoisie of our people were aware of Tsarist Russia’s colonial policies and utilized the opportunities of the time and circumstances in their struggle. This struggle was mainly carried out in the field of education, as Tsarist Russia's colonial policy was implemented through educational means. Despite the pressure from Tsarist Russia, the national intelligentsia, with the financial support of the bourgeoisie, established schools in many parts of Azerbaijan where education was in Turkic. “Nashri Maarif” was one of such schools. Huseyn Huseynzade was one of the contributors to this institution, a scholar-educator who made significant contributions to the education of his people. Huseyn Huseynzade lived in the city of Shusha in Karabakh in the second half of the 19th and early 20th centuries. He was the director of one of the schools in Shusha, which operated under the society “Nashri Maarif.” The article provides information about his life and work, as well as his book “Bayan al- haqq,” which addresses responses to the treatise by the Armenian orientalist Amir Khanyans, who claimed that the Quran had been distorted. (shrink)

Ibn Sabʻīn, ʻAbd al-Ḥaqq ibn Ibrāhīm, 1216 or 17-1270; Sufism; Islamic philosophy.

“Knowledge” in Islam, Muslim culture and philosophy is considered as the key to understanding Muslim civilization, the formation of which took place in interaction with the cultures of peoples of the eastern and western parts of the former Roman Empire. The Byzantine theology and philosophy were of great importance for the points of contact and mutual enrichment of Muslim and Christian cultures in the Middle Ages, influencing the formation of Christian orthodox doctrine and the worldview of the ethnically diverse peoples (...) of the Byzantine oikumene. The phenomenon of “knowledge” in Muslim culture is presented in the article in connection with some contexts of Byzantine culture. “Knowledge”, as well as the categorical space of Muslim culture as a whole, on the one hand, allows us to understand the spirit of Islam as a phenomenon of religion, culture and civilization, and on the other hand, to determine the role and significance of this space in the formation and development of the main directions of Arab-Muslim philosophy formed in the “golden era” of Islam. The article considers the spiritual attitude to the “search for knowledge” in Islam: in the Koran and the Sunnah. Particular attention is paid to the concept of “knowledge” in the Arab-Muslim culture, while it is noted that written culture, book knowledge and education in general were the property of not only a narrow circle of rulers and religious figures in the Arab Caliphate. Within the framework of the categorical space of the Arab Muslim culture and philosophy, it should be borne in mind that the categories of “knowledge” (‘ilm) and “action” ('amal) constitute an inseparable unity within the framework of the Arab Muslim spiritual tradition in the context of the relationship between “theoretical” and “practical” mind. The role of “knowledge” and “action” within the framework of the Arab Muslim philosophical tradition is considered on the example of the teachings of al-Ghazali, who had a huge impact on the development of philosophy both in the Arab East and the European West. Being a key figure in the spiritual history of Islam and Muslim civilization, al-Ghazali considered knowledge not just as a value, but also as a virtue. An ardent champion of the role of reason, he connected theoretical reason with the understanding of spiritual realities that give us various systems of knowledge called sciences. The area of competence of practical reason, which should be based on the theoretical, al-Ghazali associated with human behavior. Practical reason directs human actions based on the will, based on and guided by a moral ideal. Al-Ghazali’s teachings are considered in notions and terms formed and developed in the Middle Ages within the Arab-Muslim culture and reflecting some meanings of such historical type of philosophical culture as the Greek-Byzantine classical Patristics. Al-Ghazali and the Byzantine Church Fathers shared a philosophical and theological understanding of man in his relation to the Creator and the phenomenon of “knowledge”. (shrink)

In Islam, a child is commanded to do good to his parents. Doing good is not only limited to outward attitudes but also to all aspects of attitude, words and deeds—including the inner aspect. This study talks about the relevance of Plato’s ethical philosophy to the concept of filial piety in the Qur’an. The background of the research points to the relationship between parents and children as fundamental in consciously shaping virtuous character. The relationship between teachers and students is like (...) the relationship between children and their parents. Therefore, it is important to apply the attitudes of children towards their parents in the context of the relationship between teachers and their students. This research method uses descriptive analysis obtained through library research, which is obtained through relevant sources, such as books, journals, theses, dissertations, etc. The purpose of this study is of course to find out the relevance between Plato’s ethical philosophy and the concept of birr al-wālidayn in the Qur’an. Therefore, before moving on to discussing the relevance of Plato’s ethical philosophy to the concept of birr al-wālidayn in the Qur’an, the author first explains the meaning and classification of ethics, as well as ethical philosophy in Plato’s thought. The results of this research indicate that Plato’s ethical philosophy and the concept of birr al-wālidayn in the Qur’an, are relevant when denying the bad values that are often entrenched. It lies in the realization of ethical action, as stated only based on the value of goodness alone. (shrink)

In this article, the idea that the accidents (a’rād) do not have continuity for two consecutive periods of time and that they are recreated in the second moment of their existence is analyzed within the framework of al-Juwayn¬ī's approaches. For this purpose, first of all, the place of the theory of continuous creation in the thought system of mutakallimūn, and then the consequences of al-Juwaynī's acceptance of continuous creation in terms of the effectiveness of divine intervention and the understanding of (...) the universe (al-‘ālam) are touched upon. Continuous re-creation (Tajaddud al-amthal) is an understanding that is considered as the disappearance of accidents moment by moment and their re-creation with similar ones. In this way, mutakallimūn tried to explain the continuity and change in the universe, as well as the constants that do not change in things. This understanding, which is associated with the renewal of accidents at every moment, is handled by al-Juwayn¬ī within the framework of the principles that the accidents are finite and that they cannot subsist by themselves (qāim bi-nafs). Accordingly, the accident cannot carry another accident because it does not occupy space (mātahayyaza); nor does it have continuity because it cannot be self-subsisting (al-qāim) with invariability (baqā) which is an accident like itself. As a matter of fact, if the existence of the accident had continued for the second time, it would not have been possible for its like to exist in the same place. Likewise, if the accident had the characteristic of continuity, its nonexistence would be impossible. Because what is continuous at two consecutive moments would not be able to perish in the third and subsequent moments. However, senses reveal that the accidents have disappeared. Thus, the accident, which has a discontinuous and impermanent structure, becomes the subject of creation at the same time whenever it loses its existence. The understanding of continuous creation, accepted by most of the mutakallimūn, is systematized over accidents and does not include the renewal of substances. It is striking that al-Juwayn¬ī also made a distinction with regard to the renewal of the accidents and the continuity of the substances. However, by associating the persistence of the substance with the continuous creation of accidents, al-Juwayn¬ī explains this issue in a way that does not contradict the absolute power of Allah. According to him, the condition of continuity of the substance depends on the existence of the accident which subsists with it. As long as Allah wishes for the continuity of the existence of the substance, he creates the accident of baqā in it one after the other. If the accident disappears, the substance also loses its existence. Thus, God's intervention by continuous re-creation has a direct effect on the accident; the substance, depending on the accident, which is the condition of its continuity, is in need of God's intervention. Therefore, the universe as a whole is not independent of the Creator even for a moment. This understanding of creation of al-Juwayn¬ī, on the one hand, hinders the idea of necessary causality, on the other hand, it draws a model of God-world (al-‘ālam) relationship that foresees the constant intervention of the Creator, who is the Free Agent (Fā‘il Mukhtār). The idea that everything that exists before and after is dependent on Allah's creation also invalidates the idea that the objects in the world stem from the qualities they have in their own nature. (shrink)

This study investigates Shihāb al-Dīn al-Suhrawardī's sufi philosophy of illumination and explores its potential contribution to contemporary environmental consciousness. The increasingly urgent global ecological crisis has sparked interdisciplinary debate about root causes and comprehensive solutions. Several contemporary thinkers argue that the ecological crisis is a manifestation of a more fundamental ontological crisis, namely the loss of humans' harmonious relationship with nature. In this context, Islamic philosophy, especially the school of illumination (ishrāq) developed by Shihāb al-Dīn al-Suhrawardī, offers a unique perspective (...) that can enrich environmental discourse. The research aims to integrate Suhrawardī’s ontological and epistemological concepts with contemporary ecological principles to offer a novel perspective on human-nature relationships. A descriptive-analytical approach is employed to analyze Suhrawardī’s philosophical texts and correlate them with modern ecological theories. The study reveals that Suhrawardī’s concept of asala al-mahiya (essential reality) and his illuminationist epistemology, which views all beings as emanations of divine light, challenge the anthropocentric worldview. This perspective promotes two fundamental ecological principles: biospherical illuminative egalitarianism and illuminative equilibrium. These principles emphasize social justice and environmental balance, recognizing humans as integral parts of nature with responsibility for its preservation. By shifting the human-nature relationship from a subject-object dichotomy to an inter-subject interaction, Suhrawardī’s philosophy can enhance awareness of environmental issues and inspire more sustainable practices. Integrating spiritual wisdom and ecological consciousness offers a holistic approach to addressing contemporary environmental challenges. (shrink)

This article unveils the Qur'an's perspectives on the erosion of phobia of other religions because of the negative stereotypes attached to Islam and Christianity to create greater peace in religious life globally. Furthermore, the Qur'an's perspective on adult religious morality development is revealed by the at-tafsir al-maudhu'i method (a thematic interpretation). The study shows that adult religious morality development should integrate (1) religious morality (appreciation for faith differences), (2) national morality (love for the state and motherland) and (3) social morality (...) (social integration) to build individual religious maturity to overcome Islamophobia and Christianophobia. Religious maturity renders humbleness, moral consistency, comprehensiveness and heuristic in every individual character. The results of this research are in accordance with Wallport's opinion on religious maturity. CONTRIBUTION: The main contribution of this study is to reveal the insights of the al-Qur'an regarding the solution to the problems of Islamophobia and Christonophobia caused by the stereotypes of Islam and Christianity. In addition to interpreting verses, this study is equipped with psychological studies in building everyone's religious maturity so that they can think and act wisely in respecting differences in beliefs. This study is expected to minimise the problems of Islamophobia and Christianophobia from inside and outside the adherents of these religions. (shrink)

The aim of this study is to reveal the role of religious, political and cultural factors on the way of understanding the concept of Ahl al-ḥaqq, one of the most important theopolitical concepts of Islamic thought, and to identify the projections of the semantic traansformatinon that concept of Ahl al-ḥaqq has experienced. In the comparative study with the group of "Ahl al-Shirk", "Ahl al-Kitāb", "Ahl al-Bid'at" and "Ahl al-Hawā", it has been determined that the concept of Ahl al-Haq has a (...) multi-layered spectrum of meaning. A number of critical periods can be mentioned in the formation of this multi-layered meaning structure. The first of these periods is the founding period in which a conception is constructed through the description of the superstitious actions of the "Ahl al-Shirk" and "Ahl al-Kitâb" groups in belief and practice, even though the term "Ahl al-haqq" is not mentioned in the Qur’ān. In this context, it can be said that all Muslims who confess and recite the shahada or the word tawhid with the intention of illa'l-haqq in faith and deeds are included in the category of Ahl al-haqq. After the first semantic period in which the opposition between Islam and un-Islam was decisive, the socio-political issues that emerged among Muslims moved the debate on who could be included in the scope of Ahl al-haqq to the intra-Islamic plane. In the second semantic period, in which every sect considered itself to be right, the scope of Ahl al-Haq was mostly described through the nass-centered references of the Salafiyya and the superstitious practices in belief and practice of Muslims included in the Ahl al-Bid'at category. The third semantic period was shaped relatively by the encounter with philosophical traditions. This is the period in which theologians defending the Islamic faith tried to keep dynamic the outward/objective epistemological aspect of the concept. In the fourth semantic period, which coincided with post-modernism, Ahl al-Haq returned to the socio-political meaning of the opposition between Islam and un-Islam in the founding period as an anti-imperial attitude against colonization activities. As a result, considering all these definitions, it is concluded at the present time that, it would be more accurate that the concept of Ahl al-Haq is better defined to include all Muslims who have accepted the principles of Islamic belief and declared their adherence to the Qur’ān and Sunna. (shrink)

The Rasūlid chronicles of the reign of al-Manṣūr Nūr al-Dīn ʿUmar b. ʿAlī b. Rasūl depict its first ruler as steadily consolidating the political foundation of the sultanate. Most of these reports clearly portray the dominance of the sultan in Yemen during this period. But a few reveal the limitations of his power in a more complex political landscape, such as an aborted military campaign against a local tribe, an insurrection by a Zaydi sharīf, and the sultan’s assassination by his (...) own military. These specific narratives of opposition to the sultan, however, progressively change over the course of their production from the late 13th century until the first half of the 15th century, as the strength of the sultanate initially peaks and then slowly declines. As a result, the ambiguity of al-Manṣūr ʿUmar’s authority in these narratives is largely reduced, and the historical memory of the sovereignty of the emergent Rasūlid sultanate solidifies in increasingly ideological ways. (shrink)

Faraz A. Khan. An Introduction to Islamic Theology: Imām Nūr al-Dīn al-Sābūnī’s Al- Bidāyah fī usūl al-dīn: Introduction, Translation, Annotation and Appendices. Berkeley, CA: Zaytuna College, 2020. 482 sayfa. ISBN: 9780985565992.

Ẓuhūr al-amān (The advent of security) is a book on civics published during the reign of Ammanullah Khan (1919-29) as amir of Afghanistan. The book's title pays homage to the name of Ammanullah Khan himself. In its treatment of the duties of the members of Afghan society to the ruler and to each other, Ẓuhūr al-amān appears to highlight the challenges faced by Ammanullah Khan in his efforts to modernize Afghanistan. The book is divided into more than 30 short chapters (...) describing the rights and responsibilities of the ruler, of persons living within a family unit, and of members of Afghan society as a whole. Some sections, such as one on the rights that are to be afforded to the king (ḥuquq-i lazima bar padishah), are further divided into subsections. The book begins with several chapters on religious matters, including those on tauhid (the unity of God), on ʻibada (worship), and on fahm-i sharīʻat-i rasūl ʻalayhi al-salām (the sharia). Ẓuhūr al-amān was published on October 11, 1923, by the then newly established Ministry of Education. The author of the work, a religious scholar by the name of ʻAbd al-Haqq, lists his father as ʻAbd al-ʻAziz from the village of Lower Arghanda in the township of Paghman, near Kabul. He highlights, as well, his tribal affiliation with the well-known Pushtun tribe of Suleimankhel. (shrink)

Bilinç ile beyin arasındaki ilişki, düşünce tarihi boyunca tartışma konusu olmuştur. Son yüzyıla kadar zihin-beden ya da ruh-madde gibi kavramlarla anılan bu mesele, nörolojinin ivme kazanmasıyla birlikte beyin ve bilinç arasındaki ilişkiye indirgenmiştir. Bu bağlamda, insanın beyninde ortaya çıkan bilinçlilik durumunun, başka bir deyişle fenomenal deneyimlerin, nasıl meydana geldiği ve beyin ile bilincin birbirlerini nasıl etkiledikleri, hem bilimsel verilerle hem de bu verilerden hareketle ortaya konan felsefi yaklaşımlarla açıklanmaya çalışılmaktadır. Bu çalışmada, beyin ve bilinç arasındaki etkileşim sorununun nörolojinin verilerinden hareketle (...) nasıl ele alındığı incelenecektir. (shrink)

The Qur’an has told the stories of many prophets and past tribes in order to convey the message it wants to give to its addressee. The Qur’an has narrated the stories that were narrated in the Bible in accordance with its purpose, by correcting the distorted points and without going into the details reported in the ‘Kutub-i al-Qadim’. One of the stories told in both the Qur’an and the Bible is Dawoud (David) and the plaintiffs. In this study, the story (...) of Dawoud and the plaintiffs deals with the evaluation of the story of Davud and the plaintiffs and the opinions expressed in the interpretation of the story in the context of Mushkil al-Quran al-Karim. From the earliest times to the present day, commentators have adopted different interpretations of the story of Dawoud and the plaintiffs. Some commentators, taking into account the literal meaning of the verses, interpret the verses based on the fact that the case described in the story is real. On the other hand, some interpret the parable based on the assumption that the case event expresses a representative expression, not a genuine event. The commentators who adopt this understanding are also divided into two as those who interpret the tale over the narrated narrations and those who interpret the tale over wording. The main reason why commentators adopt different interpretations of the tale is that the narrations about the background of the tale, primarily from the Bible, whether to be accepted or not. It is stated that the different opinions expressed in the article by the commentators, whom we have included in the classification, with the fear that they will harm the authority of prophethood, are difficult for the understanding of the story. In this article, different works that emerged according to the interpretation style of the commentators will be resolved in the context of the interpretations made by the same commentators. (shrink)

This paper reveals the concept of ma'rifa developed by Ibn al-'Arabi (d.1260), , especially in his magnum opus, Fuṣūṣ al-Ḥikam, the late work considered to the synthesis of his doctrine of metaphysics represented through the wisdom of each prophet; their uniqueness of divinely inspired and their epitome of spiritual perception, concerning the knowledge of God. It shows the transformative role of the prophet’s messages involving in the deeper creative process of divine-human dialogue, calling and response, that is repeatedly mentioned in (...) the Qur’an. Ibn ‘Arabi emphasized the importance of perceiving the direct relationship between all of creation and the divine Names and Attributes (al-asmā’ wa-l-sifāt al-ilāhiyyah), between creation as outward manifestation and as inward spiritual awareness (rūh). Everything that exists and is experienced in reality is the manifestation (tajallī) of different divine Names. (shrink)

Yüzyıllardır tartışılagelen zihin-beden sorunu, günümüzde bilinç ve beyin arasındaki etkileşim problemi olarak ele alınmaktadır. Ortaya konan nörolojik verilerden hareketle, tamamen maddi bir organ olan beyin ile fiziksel özellikler taşımayan bilinç arasında, nasıl bir ilişki olduğunu açıklamak için felsefi kuramlar ileri sürülmektedir. Bu kuramlardan bazıları, bilinç ile beynin birbirinden tamamen bağımsız olduğunu iddia eden düalist kuramlardır. Bazıları ise, bu bağımsızlığı reddederek ikisinden birini diğerine indirgeme yolu ile çözüme ulaşmaya çalışan monist kuramlardır. Bu çalışmada, beyin-bilinç ilişkisini açıklamaya çalışan çağdaş felsefi kuramlar ele (...) alınacaktır. (shrink)

Bu çalışmada, Almanya’da İslamofobi’nin artışında etkenler tespit edilmekte, bu etkenlerden biri olarak görülen Neo-selefî yapıların bu etkideki rolü analiz edilmektedir. İslamofobi, İslam dininden ve Müslümanlardan korkma, nefret etme, endişe duyma veya önyargılı olma olarak tanımlanabilir. Müslümanlardan korkma veya Müslümanlara düşmanlık besleme anlamında İslamofobi’nin kökenleri İslam’ın ilk dönemlerine kadar uzanmaktadır. Tarihi kökenlere bakıldığında bu düşmanlığın Kudüs’ün, Endülüs’ün ve Hristiyan dünyanın hüküm sürdüğü diğer toprakların Müslümanlar tarafından fethedilme süreçlerine kadar gittiği gözlemlenmektedir. Bu çalışmada ise son 20-30 yıllık süreç içerisinde görülen İslamofobi’nin artışındaki (...) etkenlere odaklanılmıştır. Burada dönüm noktasını Amerika’da bir grup terörist tarafından gerçekleştirilen 11 Eylül 2001 saldırıları oluşturmaktadır. Bu saldırı, İslamofobi endüstrisi tarafından bütün Müslümanların terörizm ile ilişkilendirilmesine sebebiyet vermiştir. Almanya, İslamofobi’nin en belirgin şekilde arttığı ülkelerden biridir. İslamofobi’nin artışı, Müslüman toplulukların günlük yaşamlarında karşılaştıkları ayrımcılık ve dışlanmayı artırırken, toplumsal uyum ve entegrasyon çabalarını zayıflatmaktadır. Bu olgunun Almanya’daki etkilerini anlamak, sadece Müslüman toplulukların karşılaştıkları zorlukları değil, aynı zamanda toplumun geneline yayılan etkileri de ortaya koymak açısından önemlidir. Bu çalışma ile amaçlanan, batılı ülkeler genelinde İslamofobi’nin artışındaki etkileri tespit ederken, özellikle Almanya ölçeğinde bu etkenler içerisinde yer aldığını düşündüğümüz Neo-selefî grupların nefret ve şiddet içeren eylem ve söylemlerinin bu artıştaki etkisinin tespit edilmesidir. Bu selefî söylemlerin kelâmî bağlamı da konu çerçevesinde önem arz etmektedir. Neo-selefî grupların söylem, eylem ve faaliyetlerinin, batılı ülkelerde yaşayan yerel halklar nezdinde nasıl karşılandığı, korku ve endişe uyandırıp uyandırmadığı, Müslümanların ötekileştirilip dışlanarak potansiyel bir düşman olarak algılanıp algılanmadığı gibi hususlar analiz edilmeye çalışılmıştır. Bu çalışmada, literatür taraması ve analitik yöntemler kullanılmıştır. İslamofobi, Selefîlik ve Neo-selefîlik kavramları kelâmî perspektifle detaylı bir şekilde ele alınmış, sonrasında ise İslamofobi’nin artışındaki temel etkenler tespit edilmeye çalışılmıştır. Tespit edilen etkenlerin analiz ve değerlendirmesi yapıldıktan sonra, özel olarak Almanya’da faaliyet gösteren radikal Neo-selefî grupların liderlerinin / vaizlerinin söylemleri çerçevesinde, toplumda bu gruplara yönelik algı tespit edilmeye çalışılmış ve bu olumsuz İslam imajının İslamofobi’nin artışındaki etkileri ortaya konulmuştur. Çalışmada, Almanya’da Neo-selefî grupların söylem ve faaliyetlerinin, İslamofobi’nin artışında önemli bir rol oynadığı tespit edilmiştir. Neo- selefî yapıların radikal ve dışlayıcı söylemleri, Almanya’da yaşayan Müslümanların toplumsal entegrasyonunu zorlaştırmakta ve yerel halk arasında Müslümanlara yönelik korku ve önyargıları beslemektedir. Özellikle Pierre Vogel ve Hasan Dabbağ gibi Neo-Selafi vaizlerin, sosyal medya ve diğer platformlar üzerinden yürüttükleri nefret söylemleri, Almanya’da İslamofobi’nin artmasına katkıda bulunmaktadır. Bu durum, Müslümanların genel olarak terörizmle ilişkilendirilmesine ve toplumsal kutuplaşmanın artmasına neden olmaktadır. (shrink)

The isnad and texts of the common narrations in the hadith literature of Ahl al-Sunnah and Shīa are an important source that provide information about the early periods of hadith history. The hadith, which is that subject of this article and whose text contains meaningful differences, “The essence of Islam is prayer, its branch zakat and its peak is jihad in the way of Allah” is a common narration with this characteristics. Because this hadith is narrated in Sunnī sources during (...) a conservartion between the Massenger of Allah and Muadh b. Jabal. On the other hand, in Shiite sources this hadith is reported during the conservation of Muhammad al-Bakir and Cafer as-Sadik with his companions. In order to determine how the change in the poles of the people who are the subject of the narration occured, firstly, information about the Shiite isnad and texts of the hadith was given, and it was determined whether the narrators were connected with the Ahl al-hadith circles. Then, the isnads and texts in the Sunni sources were pointed out, the connections of the narrators who transmitted them with Shiite circles and whether they adopted Shiite views or not were examined. Thus, it has been determined when, where and through which narrators the narration was transferred from one school to another, and also for what reasons the textual differences occured. (shrink)

Contrary to the widespread assumption, philosophy in the Islamic world did not begin with al-Kindi nor ended with Ibn Rushd (Averroes). This article looks into the metaphysics part of Sayf al-Din al-Amidi's kitab al-Nur al-Bahir fi al-Hikam al-Zawahir ('The Splendid Light on the Bright Wisdom') in order to show the continuity of philosophy in post-classical period.

Ash’arism, which emerged in the first quarter of the fourth century of Hijra, is a theological sect that has been accepted by the majority of hadith scholars throughout Islamic history. This fact, which has important consequences for the history of hadith, raises the question of the extent to which the hadith scholars belonging to the Ash’arite sect were interested in theology. This is because theology, which is considered an heretical innovation according to the traditional understanding of Ahl al-hadīth, was severely (...) criticised by hadith scholars representing Salafī thought and positioned as the opposite pole of hadith. Accordingly, Ash’arism could not escape from being the target of the anti-theological Ahl al-hadīth. However, this did not prevent the adoption of the Ash’arite sect by hadith scholars and the emergence of a group of Ash’arite hadith scholars who engaged in theology. Thus, from the fourth century of Hijra, Ash’arite theology, like other Islamic sciences, became a natural part of education and teaching activities. Andalusia and the Maghrib, one of the regions where the Ash’arite sect was widespread, provide a favourable ground for determining the place of theology in the scholarly life of the hadith scholars. The famous hadith scholars who lived in this region in the fifth and sixth centuries of Hijra are analysed in this study in terms of their affiliation with Ash’arism and their interest in the science of kalām. By analysing the education and training lives of the hadith scholars subject to the research, the details that highlight their Ash’arite identities were determined. Issues such as how the Ash’arite tradition was inherited by hadith scholars in the Western Islamic region, what roles hadith scholars played in the spread of the Ash’arite sect in this region, which books were most widely used by hadith scholars in the study of kalām, and which methods were used to read and transmit theological texts are clarified within the framework of available data. As a result, it was revealed that in the Western Islamic world of the fifth and sixth centuries of Hijra, the science of kalām was in great demand among the Ash’arite hadith scholars and that important texts of Ash’arite theology remained in circulation among hadith scholars through reading and transmission. (shrink)

Sosyal politikalar dezavantajlı gruplara fayda sağlamak amacıyla oluşturulmaktadır. Ancak bazı durumlarda bu politikalara duyulan güven düzeyinin düşük olması bir takım olumsuz sonuçlar doğurabilmektedir. Zihinsel engelli çocuğa sahip ebeveynlerin yaşadıkları ölüm kaygısı bu olumsuz sonuca bir örnek teşkil etmektedir. Bu noktadan hareketle çalışmada zihinsel engelli çocuğu olan annelerin sosyal politikalara duydukları güvenin çocuklarından önce ölme kaygısına etkileri araştırılmıştır. Araştırmada yalnızca zihinsel engelli çocuğu anneler ile görüşülmesinin temel sebebi, Türkiye İstatistik Kurumu (2011) verilerine göre zihinsel engelli çocuğun bakımını yüksek bir oranla (%81) (...) annelerin üstlenmesidir. Ayrıca ülkemizde engel türlerinin oranları incelendiğinde, yine Türkiye İstatistik Kurumu (TÜİK, 2011) verilerine göre en büyük grubu %29,2 ile zihinsel engelliler teşkil etmektedir.Çalışmada Kasım 2017 - Ocak 2018 tarihleri arasında, İstanbul ilinde ikamet eden beş anne ile yapılan ve yarı yapılandırılmış görüşme formu ile elde edilen verilerden ulaşılan bulgular sunulmuştur. Görüşmeler esnasında ses kaydı alınmış, sonra yazıya geçirilmiş ve ardından sorular temelinde oluşturulan başlıklar altında veriler değerlendirilmiştir. Sosyal politikalara güven eksikliğinin zihinsel engelli çocuğu olan annelerin ölüm kaygılarının nedenleri arasında olduğu; çocuklarından önce ölme korkusu nedeniyle de “Çocuğumu benden sonraya bırakma Allah’ım” diye dua ettikleri tespit edilmiştir. Kaygı veren bu durumun temel sebepleri üzerinde durulmuş, sosyal politikalar ile ilişkisi incelenerek sorunun çözümü ve giderilmesi için çeşitli öneriler getirilmiştir. (shrink)

In addition to individual duties, each person is responsible for fulfilling public duties. The main reason for this is that human beings are social beings. Therefore, everyone’s actions and attitudes have positive and negative effects not only on themselves but also on society. In this regard, the rights of mankind are a significant issue in the daily life of every society. Islam, especially the Quranic verses, attaches great importance to the question of the rights of mankind. Haqq al-Nas means protecting (...) people’s property, not harming their lives, and respecting people’s honor and dignity. The aim of this research is to explore the impact of conforming to the rights of mankind on society. According to the findings, issues such as public safety, moral development, social compassion, and psychological balance, which society always needs, are the most significant effects of abiding by the rights of mankind. A society with these characteristics is considered healthy and ideal. This paper is based on religious texts and follows the descriptive-analytical method in content analysis. It may also be considered interdisciplinary research as it deals with issues related to ethics, law, sociology, and Quranic studies. (shrink)

According to the Principle of Sufficient Reason every event is determined down to the smallest detail. This principle entails a global determinism which is connected with the claim of uniformity: All things are basically one and differ only by degrees. Accordingly, Leibniz tries to explain the traditional distinction of necessity and contingency by the difference between a definite demonstration and an open, never ending analysis, that is a quantitative difference between the finite and infinite. It is controversial whether contingency can (...) be saved by this conception in the face of the thesis: Every predicate which can be truly attributed to a subject is included in the complete notion of this individual substance. The difficulties of the Lucky Proof can only be avoided by supposing: The infinity of analysis cannot be based on the fact that the complete notion is a simple conjunction of innumerable predicates which are not conceptually connected to each other. Then every predicate could be deduced from it in a finite number of steps; therefore, it would have been demonstrated and would consequently be necessary. The infinity of analysis cannot be either based on the fact that it is infinitely complex to prove that the subject is not contradictory. Conceptions like this or a superessentialism are not adequate, because they fail to distinguish between necessary and contingent statements about an individual within a single possible world. The complete notion and, therefore, the analysis of a contingent truth comprises an infinitely complex content, because the predicates of an individual are connected by infinitely complex relations. This corresponds to the idea that the perceptions of an individual mirror the infinitely complex connections by which the world is determined. (shrink)

Bu çalışmanın konusu Mahmut Samar tarafından kaleme alınan Akitlerde Şart Hürriyeti başlıklı kitabın değerlendirilmesidir. Bu amaçla muhteva, içerik tertibi, dil, üslup, konuların ele alınış biçimi, getirilen eleştiriler ve kaynaklar dikkate alınarak kitap çok yönlü bir tahlile tabi tutulmuştur. Aynı zamanda kitabın eksik yönlerine işaret edilerek sonraki baskılarda dikkate alınması ümidiyle bazı öneriler getirilmiştir.

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 50 Heft: 1 Seiten: 329-360.

This article is a commentary on another article by Burkhard Stephan in "Erwägen Wissen Ethik" (16/2005 Issue 3). The question is examined, whether there exist analogies between (Darwinian) biological evolution cultural development processes. The topics discussed are: 1. Analogies to biological evolution on the cultural level. 2. Analogies to cultural processes on the biological level. 3. Features of the biological evolution of human nature that have direct consequences on the cultural level. 4. Ethical questions raised by the previous three points.

In this volume, Angelika Brodersen examines how elements of Māturīdite tradition and processes of transformation occur in Nūr al-Dīn al-Ṣābūnī’s _Kitāb al-Kifāya fī l-hidāya fī uṣūl ad-dīn_, which contributed to the consolidation of the Māturīdiyya as a Sunni school. Im vorliegenden Band untersucht Angelika Brodersen, wie sich im _Kitāb al-Kifāya fī l-hidāya fī uṣūl ad-dīn_, des māturīditischen Gelehrten Nūr ad-Dīn aṣ-Ṣābūnī sowohl Elemente māturīditischer Tradition als auch Transformationsprozesse verfolgen lassen, die zur Konsolidierung der Māturīdiyya als sunnitische Schulrichtung beitrugen.