The aim of teaching philosophy to children ultimately is not to teach them the history of philosophy, but rather to teach them to think, starting from philosophical concepts. This will help to develop high-level skills in children such as questioning, research, understanding and interpreting knowledge, establishing meaningful relationships between knowledge, creating original ideas, and problem-solving. Models of philosophizing with children have been developed, and systematic application attempts have been made, producing successful results in many countries of the world. According to (...) Matthew Lipman, these skills should be developed at a very young age with use of the model of philosophy for children (P4C). Our aim is to show and explore how to develop and sustain creative thinking, which is one of the achievements of P4C. If Lipman is right, children participating in these activities will start to gain creative thinking skills from an early age and will apply this foundation in other knowledge acquisition processes at more advanced developmental stages. This presentation aims to reveal the interrelation between P4C and creative thinking activity. First P4C will be explained, and then creative thinking and the interrelation between the two will be expanded upon in the conclusion. (shrink)

The Thesis states Global Terrorism, is a global project that has no direct place or time is an interesting approach. Although the reason of terrorism has been come down to difference between civilizations and religions; that is not the case. Another reason which is argued is that Muslims are unable to integrate into Western societies. However this is not unique to Muslims, it is also a problem for non-Muslim immigrants. Another problem is whether Islam is compatible with democracy or not. (...) Most of the Islamic countries have despotic and oppressive regimes which are economically, politically and socially unstable. However this has nothing to do with Islam. Hundreds years of colonization did not let democratic values and institutions to develop in these countries. Lack of non-governmental organizations in Islamic world; caused these countries to become either a secular despotic or an Islamic oppressive regime. Both situations create an environment for radical groups to exist. To eradicate terrorism, one has to look for its political and economical reasons. The despotic regimes in Islamic countries have to be removed and United States and other Western countries should change their mentality while dealing with terrorism. (shrink)

Sünnî usulcülere göre sahih olan haber-i vahid zan ifade etmekle birlikte, böyle bir haberle amel etmek naklî ve kat’î delillerin bir gereği olarak vaciptir. Şiî-Usûlî geleneğin temsilcilerinden Şerif Murtazâ ise haber-i vâhidle amel etmenin aklen caiz olduğunu, ancak bunun dinî açıdan vacip olmadığını iddia etmiştir. Ona göre Kur’an, mütevâtir haber ve masum imamın dâhil olduğu icmâ kesin bilgi kaynağı olduğundan bağlayıcıdır. Haber-i vâhid ise zann ifade etmektedir. Böyle bir haberle amel etmeyi gerektiren naklî kat’î bir delil ise bulunmamaktadır. Bu nedenle (...) haber-i vâhid amelî konularda hüccet değildir. Şerif Murtazâ, Sünnî usulcülerin haber-i vâhidin hüccet olduğuna dair naklî kat’î delillerini eleştirmiş, usulcüler ise bu eleştirilere cevap vermişlerdir. Araştırmamız Şiî-Usûlî geleneğin haber-i vâhide yaklaşım evreninden Şerif Murtazâ örneğini ele almayı ve Sünnî usulcülerin görüşleriyle mukayese etmek suretiyle değerlendirmeyi hedeflemektedir. Şerif Murtazâ’nın âhâd haber konusundaki yaklaşımı özü itibarıyla masum imam teolojisine dayanmakta-dır. Araştırmada masum imam teolojisinin ve haber-i vâhidle amel etmeyi gerektiren kat’î bir delilin bulunmadığı iddiasının nas, icmâ, tevâtür ve makul açısından vakıaya aykırı tutarsız bir görüş olduğu tespit edilmiştir. (shrink)

Dini sahada tartışılan bazı kavramlar birden fazla disipline konu olmuş ve bu kavramlar her disiplinde farklı açılardan ele alınmıştır. Dinî nasların anlaşılmasında önemli yeri olan hakikat ve mecaz bu tür kavramlardandır. Hakikat ve mecaz salt dilbilimsel kavramlar gibi görünseler de birçok dini disipline önemli ölçüde konu olmuşlardır. Fıkıh usûlü, bu kavramları yoğun bir şekilde konu edinen temel dini disiplinlerden biridir. İlk dönem dil kaynaklarında mecaza dair bir tanım yapılmamışsa da ana hatlarıyla “lafzın dilde vazedildiği anlam dışında kullanılması” mecaz kabul edilmiştir. (...) Günümüze ulaşan ilk fıkıh usulü eserinin müellifi İmam Şâfiî (öl. 204/820) ve Mu‘tezilî öncülerden Câhiz (öl. 255/869), Ebû Ali el-Cübbâî (öl. 303/916) ve Ebû Hâşim el-Cübbâî (öl. 321/933) de görüşlerini temellendirirken kavram tanımı yapmadan mecazı kullanmışlardır. Kelamcı usûlcülerden ilk defa mecaz tanımı yapan Ebû Abdullah el-Basrî’den (öl. 369/979-80) iki farklı tanım nakledilmiştir. Ebû Abdullah’ın yaptığı bu tanımlar ana hatlarıyla sonraki asırlarda yaşayan usûlcülerin tanımları üzerinde etkili olmuşsa da yakın takipçileri tarafından kabul görmemiştir. Cessâs (öl. 370/981) ve Bâkıllânî (öl. 403/1013) düşünsel mülahazalar içermeyen sade bir tanım yaparken Mu‘tezilî usûlcülerden Ebü’l-Hüseyin el-Basrî (öl. 436/1044) mecaza dair kelâmî mülahazalar içeren komplike bir tanım geliştirmiştir. Ebü’l-Hüseyin, yaptığı tanımda lafzın mecazi anlamda kullanıldığını ortaya koymak için ilk olarak hitabın türünün temel belirleyici unsurlardan biri olduğuna dikkat çekmiştir. Ebü’l-Hüseyin yaptığı tanımda ikinci olarak lafzın hakiki anlamı gibi mecazi anlamının da bir vazՙ ile olduğuna işaret etmiştir. Ayrıca yaptığı tanımda açık şekilde ifade etmese de konu çerçevesinde yaptı değerlendirmelerde lafzın mecazi anlamda kullanıldığını ortaya koymak için karinenin temel belirleyici unsurlardan biri olduğunu vurgulamıştır. Ona göre lafız, ancak hakiki anlamda kullanılmasına engel bir karinenin olması durumunda mecazi anlama hamledilir. Mu‘tezilî usûlcülerin mecaz tanımlarını konu edinen bu çalışmada öncelikle İlk beş asırda dilcilerin ve Mu‘tezile dışındaki fıkıh usûlcülerinin ortaya koydukları mecaz tanımları incelenmiştir. Daha sonra Mu‘tezilî usûlcülerin mecaz tanımları değerlendirilmiştir. Mu‘tezilî âlimlerin mecaz tanımları içerisinde ekolün düşünsel mülahazalarını dikkate alan Ebü’l-Hüseyin el-Basrî’nin tanımı yakından incelenmiştir. Mu‘tezilî düşünürlerden Kādî Abdülcebbâr’ın mecaz anlayışını yansıtan tanımı günümüze ulaşmadığı için Ebül-Hüseyin’in tanımı incelenirken Kādî Abdülcebbâr’ın görüşleri de irdelenmiştir. Böylece Ebül-Hüseyin’e ait fıkıh usulü sahasında yoğun kelâmî mülahazalar ihtiva eden mecaz tanımının temelde Kādî Abdülcebbâr’a dayandığı ortaya konulmuştur. Çalışmamızda son olarak Ebül-Hüseyin’den nakledilen mecaz tanımının diğer ekollere mensup usûlcüler üzerindeki etkisi de ortaya konulmuştur. Bu tanımın söz konusu usûlcülerden Fahreddin er-Râzî (öl. 606/1210) tarafından kabul gördüğü belirtilmiş ve Râzî’nin bu tanım çerçevesindeki görüşleri Mu‘tezile’nin düşünsel zemininde tartışılmıştır. (shrink)

One of the basic denominators of Islamic jurisprudence is worship. Man's lifelong adventure of servitude gains meaning only through worship. I’tikāf is one of the acts of worship performed by human beings who want to fulfill their essential duties in this mortal world. In such a way that the servant retreats in seclusion in i’tikāf and approaches his Lord, free from worldly pleasures and desires. For such an act of worship to fulfill its purpose, it must be performed with its (...) conditions and rituals. In this study, the issues related to the worship of i’tikāf according to the Ḥanafī school are explained. The opinions of many jurists, especially the imams of the Ḥanafī sect, are included. This research, which is one of the first Turkish academic studies to examine the views of a sect on the worship of i’tikāf in a comprehensive and detailed manner, is also important because it explains the issues together with their basis in the usūl al-fiqh. Throughout the research, the fiqh sources of the Ḥanafī school were used, and the issues that the jurists agreed on were given from the source that explained the issue with its evidence and revealed its basis in the methodology. In addition, the narrations and procedural issues that are at the basis of the issues and that cause the jurists to disagree are mentioned. First, the definition of i’tikāf was made, then its ruling and its parts were explained. Then, the conditions of i’tikāf are examined and finally, the things that violate i’tikāf are analyzed. (shrink)

: When we look at the research done on the history of education, it is possible to come across different ideas about personality-education relation, approaches and theories. Human feelings, thoughts, behaviours, material structure and personality characteristics that are evolving making it necessary to handle him in multi-dimensions. As a result of this situation both in Islamic geography and in the West, many thinkers elaborate the affecting factors on personality development and education, they evaluate the physcial environment and the conditions that (...) change depending on it as an active element influencing personality education. In this our study, we try to put out the ideas that point to the place of physcial environment in personality education of Muhammad Iqbal who has a distinct place in the tradition of Islamic thought with unique ideas about man. In this context, the starting points of our research will be determination the conceptual framework of the personality word and to recognize the physcial environment that Iqbal brings to the agenda in personality education and pointing to the move of the school and the teacher in the personality education process instead of Ikbal's views in connection with the physical environment and to determine the role give place by Iqbal in the physcial environment in terms of its impact on the development of human personality will be the starting points of our research. Summary: The education aims to develop the human being as a whole by the mental characteristics, emotions, personality and spiritual structure. Man is in a network of dialectical relationships with an environment that surrounds him from physical, social and cultural aspects constantly. Personality forms the center of human structure. Therefore throughout history, the way of thinkers, writers, systems and theorists who have developed ideas about education has intersected the concept of personality at some point in the efforts to understand people. The word "personality", which is a infinitive derived from the root of "şhs" which means "ascending, seeing, growing, growing" in Arabic, comes to mean "individuality". The concept of personality, "the structure of a person's whole attributes, attitudes, abilities, appearance and appearance of adaptation to the environment"; "Consistent patterns of behaviors stemming from the individual and intrapersonal processes", "a person's view of other people and their behavior as a whole" etc. differently defined. According to this, it’s possible to say that there is no common definition of the concept of personality, which is the subject of modern psychology and pedagogy. What is the element that has the primary influence in shaping and training the personality is discussed; in this sense, various factors such as "environment, inheritance and cultural values" are emphasized. The history of research on personality education in the West does not go very far. Whereas in the Islamic thought tradition, the examination of laws related to personality is much older and rooted than in the West, and the starting point of these examinations is accepted as the beginning of the analysis of the nafs. Eventually, the reality is that it is a being that can transform the material periphery of a person be accepted. Muhammad Iqbal, a Pakistani thinker, is one of the Islamic thinkers who stand out with their own ideas about personality development and education. Iqbal prefers "human" in education and deals with all these determinative elements in human education because human beings do not live in a space and in general have the characteristics of the material circumstance, culture, understanding and system in which the personality is developed and shaped. To make the people conscious, to prepare actions, to make them equipped; to make arrangements for its change, development and transformation is the common point of education philosophies and understandings in general terms. Accordingly, thinkers have historically dealt with humanity in their approach to education throughout history and moved from its reality. Muhammad Iqbal's view of humanity and imagination is nourished from this point. While putting forth his ideas about humanity, Iqbal has put concepts such as "personality, individuality, self, what is human being ie matter-spirit relation, person-society relation" and his understanding of education has built on this basis. According to Iqbal, education should give individual personality and should show ways of using mind and constructing personality. Iqbal sees personality as the center of the organization of human life and sees the most important goal of education as developing personality. Although individual basis takes, education should not isolate it from the concrete environment. Iqbal strongly opposes the educational attitude which removes the person from the concrete environment. Because human personality has a tendency to invade and dominate the environment. According to Iqbal, this direction must be used in person's personal education. "Concrete environmental knowledge" for personality development is an undeniable reality. The only way to obtain the knowledge of the concrete environment is through the struggle from confrontation to confront with his powers freely. According to İqbal, the most important thing that is indispensable for human beings is to be able to communicate with the concrete environment freely in this process. However, this freedom is not limitless freedom but also includes a certain discipline. It is a concrete environmental relationship that can pass on these principles for human should be seen as an area of activity that allows for a series of observations and experiments in order to build personality According to İqbal, the main thing for the human being is not to adapt to the environment but to dominate it. The constant change in the material world forces the person to rebuild and renew his personality continuously. The most important task to be undertaken human to research material world because nature is created in accordance with human nature. The mind, the senses, the imagination, the desires, the aesthetic values are the most important motivation sources of man in observing and realizing the material world. By observing nature, human beings embrace both the reality of their personality and the divine qualities of its founding elements. In addition, the mental and aesthetic values to be achieved through the discovery of the material circle should be seen as very valuable and important for personality education. The concrete environment, which renews itself again and again with each creation, inspires man to constantly renew himself and to have an active, dynamic personality. Discussing the effects of the school on the personality education perspective, Iqbal takes a stand against an independent, individualized school building. The most important characteristic of Iqbal's dream school is that it can be trained in material and spiritual education. Iqbal recommends implementation in schoools methods such as "project method, learning method by doing, active method" and liken the teacher a skillful gardener who raises children delicately as a delicate flower. According to him, the teacher is a soul architecture that guiding students, removing obstacles in front of their personality development, and not locking their freedoms. Through such teachers, dynamic individuals and perfect people who will discover the secrets of nature, obtain personality integrity and create a new world will surely exist at all times. (shrink)

There are various philosophers who have discussed the role of language in ancient India. Among them, Bhart ṛ hari considered the relation between the superficial appearance of speech and its essential nature. In actual life, we pronounce and perceive the word. He held that there must be some link between ideal logic and worldly truth. His focus in the Brahmakā n ̣ ḍ a of the Vākyapadīya, is on the process of communication, the process of the internalization of speech. He (...) differentiates the perspective of the speaker and the hearer, and explains the movement of sounds. The spho ṭ a theory addresses both how to pronounce the word and how to perceive it. Traces of his discussion are found in the works of his follower Ma n ̣ ḍ anamiśra in his book, Spho ṭ asiddhi. (shrink)

Günümüzün en çarpıcı sosyo-patolojik hadiselerinden biri olan göçmen problemi, daha ziyade politik konular bağlamında gündeme gelmektedir. Söz konusu tartışmalar, yerel ve politik çıkarlar çerçevesinde sürerken politik hesapların ardına gizlenen şey, göçmenin trajik konumudur. Politik tartışmalarla gündeme gelen göçmen, sosyal ilişkiler noktasında son derece olumsuz bir imaja bürünür. “Biz” aynılığının bir pürüzü olarak “Öteki” veya yerel kültürle uyumsuz bir öğenin ifadesi olan göçmen, “Ben”in alanından ötekiliğe itilirken sosyal düzlemde kamusallığı dönüştürmeye zorlayan bir tehdit unsuru olarak değerlendirilir. Politikanın çıkara dayalı belirleyici gücü (...) her ne kadar probleme dair yeteri beşerî sağduyunun oluşumuna olumsuz etkileri olsa da felsefi literatürde Immanuel Kant, Hannah Arendt, Emmanuel Lévinas temelinde yoğun bir tartışma söz konusudur. Söz konusu düşünürlerin ortaya koyduğu düşünceleri göçmenlikle ilişkilendirme bağlamında ortaya konulan çalışmalardan farklı olarak çalışmamız; konuya dair temel düşünürler, görüşler ve ilgili görüşlerin temel dinamiklerini ortaya koymayı hedeflemiş, ilgili literatürün ana hatlarıyla ortaya konulmasına özen gösterilmiştir. Göçmenlik ve “Öteki”lik vurgusuna dair temel literatürün dinamiklerinden biri olarak öne çıkan Levinas, kendi zamanının politik krizlerinin nedeni olarak etik ilişkileri öncelemeyen Batı düşüncesine işaret etmiştir. Levinas’cı düşüncede Aynının “Başkası” karşısında yaşayacağı muhtemel politik, etik ve hukuki gerilim, ontolojiyi önceleyen düşünce geleneğinden farklı değerlendirmelere yol açar. Başkayı aynılığın alternatif bir alanı olduğu Levinas düşüncesinde Başkalığın aşkınlık boyutu ise “Öteki”ler karşısında konumunu aynılıktan ziyade “Öteki”deki başkalığın keşfiyle veya gerilimiyle Ben’i narsizimden çıkarma fonksiyonuna sahiptir. Aşkın Başkalığın şahsında teşekkül ettiği “Öteki”, “Ben”de koşulsuz konukseverlik eylemine yol açacağı kanaati söz konusudur. Levinas’ın gündem edindiği sorunların Arendt’in de tartıştığı görülür. Levinas’ta ifadesini bulduğu üzere etik bir ilişkiden ziyade politik bir ontolojik kavrayışla tezahür eden “Ötekilik” bağlamına Arendt’in eleştirileri söz konusudur. Böylelikle politik alanda Öteki’ye yer vermeyen hukuki yapının sorgulanması mümkün hale getirilirken politik söylem için “Öteki”nin önemi de açığa çıkmış olur. Bu noktada Kant’ta rastladığımız yabancı hakkı bağlamında koşullu konukseverlikle gündeme gelir. Ancak Levinas’ın koşulsuz konukseverliğinin pratik sorunlar barındırdığını ifade edecek olan Derrida, Kant’ın koşullu konukseverliğini de sorunlu bulmuştur. Öteki’ye karşı konuksevmezlik, günümüzde dijital ağlarda daha da zorlaşır. Konukseverlik düşüncesi bağlamında etik-politik bir düşünce zeminine kavuşması umulan zamanımızın Öteki’si olarak göçmen, mevcut literatürde geliştirilen konukseverlik düşüncesini yeniden tartışmayı sağlarken göçmenin felsefi kavrayışı hususunda düşünceler üretmeye ve bir göçmenlik felsefesi oluşturmanın önemine çağrı olmayı amaçlar. (shrink)

Kin marriages have been a subject of literary, historical, sociological, religious, and medical studies from past to present. Such a marriage has been discussed within the science of fiqh in terms of religion. Ḥanafī and Mālikī mujtahids stated that this marriage is permissible. While Shāfiʿī and Ḥanbalī mujtahids did not recommend kin marriage by seeing it permissible. Based on the fundamental doctrines of Islamic law, they argued that marrying a foreign candidate is mustahabb and answered the related criticisms against their (...) fatwa. In scientific studies, genetic risks in kin marriages were found to be twice as high. Therefore, the kin marriage was not recommended and it is suggested that those who will marry with relatives should undergo carrier tests. In some contemporary religious studies, it has been argued that the families established by kin marriages are stronger, the genetic research does not have absolute precision, and it may be ideological in the form of weakening the family-society structure. Besides, the ijtihads distant to close kin marriage is weak in terms of evidence and opposing evidence has been put forward to defend kin marriage. On the other hand, in some sociological studies, it has been argued that kin marriage is predominantly caused by religion and that it wekaned the social solidairty. This study analyzes the classical and contemporary approaches to kin marriage in detail within the framework of thesis-antithesis in terms of fiqh, uṣūl al-fiqh, and evidence, and evaluates such studies from a fiqh point of view by including medical research results and some sociological studies on kin marriage. A generally accepted deterministic link cannot be established between kin marriage and genetic disorders. Because, the same risks are found in marriages with foreigners and also arise from harmful substance addiction. However, the genetic risk rate in marriage with close relatives is twice that of marriage with a foreign candidate. The least of the two possible losses is preferred. So it is very sensible that a marriage that is twice as likely to take such a risk should not be recommended by religion. Because, the main purpose of religion in marriage is to protect the generation and ensure its continuation. The fact that such a marriage is not religiously prohibited does not mean that it was recommended. Because it is left to individuals and public authority to limit the ibaha on the grounds of maṣlaḥa. On the grounds that the hereditary risk rate is high, kin marriage is not recommended in the fiqh and an effort has been made to prevent such a marriage from becoming widespread. Sociologically, marriages with a foreign candidate who is equivalent to a close relative are more appropriate in terms of strengthening the social organization. It is seen that Shafi'i and Hanbali ijtihad, which do not recommend close relatives marriage, are supported by current medical and genetic research. It is understood that the ijtihads that does not recommend marriage with close relatives is inaccurate in terms of evidence, and the views that argue that such marriages are stronger in terms of benefits are not in place. In general, it is seen that religion is distant from kin marriage, and such marriages are mostly caused by psychological, sociological, and cultural reasons. The fact that such marriages are common in areas belonging to the Shāfiʿī and Ḥanbalī schools that do not recommend marriage with close relatives, on the other hand, the fact that marriages between close relatives are less in Hanafi regions, which state that the same marriage is only permissible, supports this. In this respect, some claims arguing that such a marriage stems from religion based on the understandings that refer to that kin marriage is recommended by religion, are not accurate. For this reason, it is difficult to establish a connection between the disintegration of social unity, the spread of hereditary diseases, and the claims that religion recommends consanguineous marriage. Today, enlightening the religious aspect of kin marriage will be beneficial in protecting society against hereditary risks. (shrink)

Haji Mustafa Efendi, also known as Şeyh-i Şirani, is a Sufi and scholarly figure. He was born in 1254/1838 in Sarıca village of Şiran district of Gümüşhane province. His father's name was Ömer Efendi and his mother was Havva Hatun. After receiving madrasah education in his hometown for about fifteen years, he continued his education in Trabzon, Tokat and Uşak. While advancing on the path of knowledge, he was inclined towards Sufism and went to Mecca, where he became affiliated with (...) Yahya Dagestani (d. 1319/1899), one of the sheikhs of the Naqshbandi sect. He served his sheikh for seven years and received Sufi training from him. Then, with the sign and permission of his sheikh, he returned to Anatolia and carried out guidance activities first in Niksar and then in Çorum. In Çorum, where he came in the 1870s, he built a lodge, trained dozens of khalifas and sent these students to various parts of Anatolia on a mission of guidance. Sultan II. Abdulhamit wanted to give him a gift, but since he did not accept this offer, he was exiled from Çorum to Afyon. Haji Mustafa Efendi from Şiran, who died in Medina in 1317/1899 as a result of his sixth pilgrimage, was buried in the Cennetü’l-Baki cemetery. In addition to his qualities as a scholar, murshid and guardian, Haji Mustafa Efendi was also interested in literature. There are ghazals, rubai and some couplets attributed to him. However, there is a lineage belonging to the Naqshbandi sect. Silsile, whose dictionary meaning is "succession, continuation of each other, genealogy", is a concept in Sufism that refers to the list of sheikhs of an order who continue by taking the icazet from each other. The document in which the nâmes that make up the lineage are recorded is called silsile-nâme. The tradition of writing silsile-nâme first appeared in Arab culture, and then passed on to Turkish culture. The first known example of this type in the history of Sufism is the silsila linking Ja'far al-Huldī (d. 348/959) to the Prophet (pbuh). In our culture, verse and prose series of orders belonging to various sects have been written. One of these is the verse series listing the genealogy of the Nakşibendî sect belonging to Haji Mustafa Efendi from Şiran. In the paper, after giving information about the life of Haji Mustafa Efendi from Şiran and his spiritual activities in Çorum, his lineage will be examined in terms of form and content. (shrink)

Mahmad Fadlallah al-Sivāsī as well as important in terms of political and social history of Turkey, he is also is an important person for Turkish literature. Realizing the late Ottoman period and the first years of the republic, Mahmad Fadlullāh, is a momentous person who taught in many different cities of Turkey and participateded in Erzurum Congress -where there have been made decisions for development and prosperity of the country-as delegate of Sivas. That the literary personality of these features, as (...) well as the foreground. By the pieces he indited he took part in the last authors of Divan Literature. Wrote many pieces, he has shown that he is a prolific author. One of these works al-Itidal fī-Mohabbati'l-Āl which expresses the love to ahl al-beyt. In this article, the aforementioned work will be presented to the realm of science by introducing full text of the work. (shrink)

The Principle of Non-Contradiction is found and christened as “the firmest principle” by Aristotle. Since then, almost no objection has been raised against this principle and its firmness, until Łukasiewicz. By reflecting on the possibility of the emergence of new systems of logic with reference to the developments in non-Eucledian geometry, Łukasiewicz stated that the reconsideration of the principles of logic may lead to new systems. With the guidance of this idea, in his revolutionary work “On the Principle of Contradiction (...) in Aristotle” Łukasiewicz approaches Aristotle’s account on the Principle of Non-Contradiction and analyzes it thoroughly. Starting with the identification and the comparison of three distinct definitions of the Principle of Non-Contradiction in Metaphysics, the Polish logician criticizes Aristotle’s arguments regarding the unprovability and the firmness of the principle. Even though Aristotle defended that the principle cannot be proved by direct proof but can be proved by indirect ones, i.e. elenchus, Łukasiewicz realizes that Aristotle’s aforementioned distinction is actually built on sand, since the Stagirate had stated in Prior Analytics that these two types of proof can be used interchangeably. This statement means that there is no err in using direct proofs instead of elenchtic ones and thus it appears that if the principle can be proved by elenchus, it can be proved by direct proof as well. In other words, Aristotle runs into a contradiction by trying to prove the principle that cannot be proved. Having found that there lies a contradiction in the very foundations of the Principle of Non-Contradiction regarding its unprovability, he continues with scrutinizing Aristotle’s elenchtic proofs in Metaphysics. With the discovery of fallacies appealed by Aristotle in those proofs, Łukasiewicz is ready for raising his objection to the firmness of the Principle of Non-Contradiction. Starting with stating how contradictions were defined before and by Aristotle, how the Stagirate formulated the Principle of Non-Contradiction, our study aims to examine Łukasiewicz’s objection and summarize his arguments against the Principle of Non-Contradiction. (shrink)

In addition to the prose works that were copyrighted on the hadith method, poetry studies called Alfīyah also emerged. The main motive behind the naming of the Alfīyahs is to ensure that the information is easily memorized and remembered. For this purpose, Suyūṭī also wrote an Alfīyah named Naẓm al-Durar fī ʻilm al-asar on the method of hadith. Suyūṭī felt the need to write a new Alfīyah himself by considering Ibn al-Ṣalāḥ's ʻUlūm al-ḥadīth and al-ʻIrāqī's Alfīyah named al-Tabṣirah wa al-Tadhkirah. (...) Suyūṭī claimed that his Alfīyah is superior to al-ʻIrāqī's Alfīyah in terms of covering all subjects (Jamʻ), concise style (Ījāz) and composition (Ittisāq). When the Alfīyah is examined, it is seen that 17 subjects of hadith method, which is not included in the works of Ibn al-Ṣalāḥ and ʻIrāqī, has been added to the Alfīyah. On the other hand, it has been determined that the works of scholars such as Ibn Ḥajar were also used in Alfīyah, apart from Ibn al-Ṣalāḥ and ʻIrāqī's Alfīyahs. From this point of view, it should be noted that Alfīyah is not just a summary and poetry activity, but a work containing valuable information in terms of hadith science. In this article, after giving concise information about the Alfīyah literature, the place of Suyūṭī's Naẓm al-Durar fī ʻilm al-asar, who wrote works in almost every field of Islamic sciences, in the hadith literature has been emphasized and his work which became famous with the name Alfīyat al-Suyūṭī has been examined in terms of hadith methodology. (shrink)

This study aims to compare the hafiz training in imam hatip secondary schools and the hafiz training processes carried out in the Qur'an courses affiliated to the Presidency of Religious Affairs, based on student views, within the scope of the "Hafiz Project with Formal Education in Imam Hatip Secondary Schools", which is currently being implemented. The model of the study, which is based on the quantitative research method, is the comparative relational survey model, which is based on determining the relationship (...) between two or more variables and the presence or degree of change. The universe of the research is four imam hatip secondary schools and four Qur'an courses located in the European side of Istanbul, and the sample is 160 students who receive hafiz training in these institutions. In the research, first of all, hafiz education and its development in the historical process are included. Then, the data obtained as a result of the questionnaires applied to the participant students within the scope of the research were analyzed according to the institution and gender variable. In this context, the students' views on the hafiz process, the hafiz training together with the formal education, the post hafiz process, the hafiz teachers and the physical opportunities in the hafiz process were consulted, and the significant differences between the relevant views were determined and evaluated. As a result of the study, especially in terms of gender variable, significant differences were found in subjects such as memorization, other occupations in the hafiz process, teachers' understanding of education, and the desire to quit memorization. (shrink)

Atheism, which does not accept belief in God, criticizes all religions that include this belief. Especially modern period atheism tries to make many of its criticisms in the name of scientific and tries to spread its ideas with this method. The same method is followed in our country. Atheism is tried to be spread through publications such as many websites, social media accounts, articles, journals and books. The religion on which atheists focus their activi-ties in our country and make various (...) criticisms is naturally Islam. Atheists try to use science and highlight freedom of thought while voicing their claims against Islam, which the majority of the society believes in, since atheism does not have a serious equivalent in Turkish society. Criticisms of atheism regarding religion in our country are gathered in the center of Islam, Hz. Muhammad and Quran. Especially It is claimed that Hz. Muhammad never lived, therefore it is impossible to talk about an Islam and the Quran that he preached, and that the Umayyads, who became a great empire, invented Islam and Quran in their current sense in order to ensure the continuity of the state. Atheists relate these and similar claims to some parts of the Prophet's life. Therefore, there are many claims about Sîrah and they need to be examined. Until today, no Turkish study in the field of Sîrah has been determined regarding these claims made about the life of the Prophet. In this study, in order to fill the mentioned gap in the field, firstly, some claims of atheists regarding Mecca period were determined; These claims were classified according to their subjects and evaluated in terms of sîrah. Atheists, who attach importance to freedom of belief and thought and express these frequently, when turn into their ideas about Islam and Muslims from thought to action, writing, etc.; It has been observed that these sensitivities have disappeared. Specific to the period examined, it has been determined that atheists aimed to reject the Prophet and Islam completely and shaped his writings accordingly, and often did not include important details about the subjects on which they made claims. In addition, there is a lack of scientific literature and information; It is seen that many topics are distorted from their main media. (shrink)

Multiple modernities has emerged as the post-Huntingtonian paradigm in the study of secularism and religion, and the concepts ‘imaginary’ or ‘ verstehen’ are the most common candidates guiding research aiming to articulate this multiplicity. This article revisits Shmuel Eisenstadt’s original ‘Multiple Modernities’ thesis, Charles Taylor’s concept ‘imaginary’ and Max Weber’s ‘ verstehen’, and offers concise examples on how they are put into practice in the current literature on secularism and religion. I argue that the original Eisenstadt thesis is built upon (...) interactions of modernities, and the ‘imaginary’ and ‘ verstehen’ analytics eliminate from sight non-isomorphic relations between ideas and actions, despite the ample presence of both interactions and non-isomorphic relations in the politics of secularism and modernity. Turning multiple modernities into an exercise in typologies of non-interacting modernities articulated in isomorphic relations between ideas and actions produces new kinds of post-Huntingtonian culturalism. I finally sketch a comparative politics of new meanings as the counter-hypothesis to which ‘imaginary’, ‘ verstehen’ and non-interacting typology analytics of modernities have to respond. (shrink)

This paper will show how the philosopher Maṇḍanamiśra discusses in his Brahmasiddhi the cancellation of a former element by a latter, which is prescribed in Mīmāṃsāsūtra 6.5.54. We do not have yet a clear idea of what the value of this text holds for him. I would emphasize that probably more than we had expected, it forms an essential part of Maṇḍana’s philosophy. Its authority is sometimes stated explicitly and sometimes not; and we easily overlook the fact that his argument (...) is highly dependent on the Mīmāṃsā scheme. This rule, 6.5.54, was originally purely concerned with the performance of the sacrifice, but Maṇḍana applies it to his epistemic analysis, i.e. his discussion on the relative strength of the valid means of knowledge, giving this rule the status of basic testimony. Furthermore, he interprets the rule in his own unique way, or at least differently from Kumārilabhaṭṭa, integrating it with the argument by his famous predecessor Bhartṛhari. The mutual relationship among Maṇḍana, Kumārila, and Bhartṛhari, will be illuminated by focusing on what Mīmāṃsāsūtra 6.5.54 really means. (shrink)

The theory of the tab' in the physics of Mu 'tazila has a distinct place. It is necessary to distinguish the scholars from the atheist naturalists who adopt the idea of nature. Tab ' theory is a problem with the essence of the entity. This theory is related to the structure of living and inanimate beings. When it comes to the habit and tempering of man, we use the word tab'; it is used the term of nature when it comes (...) to the structure of objects. In particular, the Basra School of Muʿtazila has given the emphasis on tab' theory emphasizing the freedom of man. They have implemented the tab ' theory to a number of topics related to knowledge, action, metaphysical, moral and Spiritual life. The nature, which is defended by Muʻtezile, is a force that Allah places in the nature of man and body. Nature, which is in the essence of both living and inanimate substances, is not independent of Allah. It has caused some problems defending some scholars, such as Muammer and Câhız from Basra School of Muʿtazila the idea of compulsory natural causality in the interpretation of some metaphysical subjects. In this regard, The scholars of Muʿtazila such as Nazzâm and Kâdî Abdülcebbâr, have acted more carefully. While Nazzâm does not see the theory of natural nature independently of divine power, he prefers to use the word "itimat" instead of the tab ' theory ', which he sees as part of pagan culture. (shrink)

İslam'daki manevi hayatın ve ahlaki değerlerin ismi olan tasavvuf, İslam düşünce tarihinde önemli bir yere sahiptir. Yerel ve evrensel birçok unsuru içinde barındıran bu akım, dinin maneviyat boyutunu ön olanda tutar. İslam toplumu, ruhi ve manevi değerlerin birçoğunu tasavvufa ve onun kurumsal ifadesi olan tarikatlara borçlu olduğu görülmektedir. Tasavvufun en önemli özelliklerinde birisi, bireyin gündelik hayatının akışına müdahil olmasıdır. Dinin bireyin dünyasına nüfuzu anlamına gelen dindarlık ise bireyin günlük dünyasının duygusal yönlerinde Sufizmin etkisiyle güçlü değişiklikler meydana getirmektedir. Bununla beraber tasavvuf, (...) bireysel dinginliğin yanı sıra toplumsal alanda kendini gerçekleştiren bir maneviyat hareketi olma özelliği taşır. Bu çalışmanın amacı, kendini dindar olarak tanımlayan öğrencilerin dine tasavvufa, tarikatlara ve rabıta olgusuna bakışını sosyolojik olarak analiz etmektir. Bundan dolayı, kendini dindar olarak tanımlayan bireylerin tasavvuf, tarikat ve rabıta olgularına yaklaşımlarına odaklanılmıştır. Bu çalışmanın temel tezi hem tasavvufun bireyin hayatını değiştirdiği hem de bazı olumsuzluklarına rağmen dindar öğrencilerin tasavvufa olumlu yaklaştıklarıdır. Tasavvuf, bireyin dünyasında dinin derinleşmesine katkı sunmaktadır. Nitel verilere dayanarak yapılan, Tekirdağ Namık Kemal Üniversitesi İlahiyat Fakültesi’nde okuyan ve kendini dindar olarak tanımlayan öğrencilerle gerçekleştirilen mülakat verilerinin analizine dayanan bu makale, tasavvufun gündelik hayat içindeki varlığını tartışmayı amaçlamaktadır. İki ana bölümden oluşan bu makalenin ilk bölümünde toplumsal bir aktör olarak tasavvuf ile beraber gündelik hayatın sosyolojisine, ikinci bölümde de Tekirdağ Namık Kemal Üniversitesi İlahiyat Fakültesi dördüncü sınıfta okuyan dindar öğrencilerle yapılan mülakat verilerine odaklanılmıştır. Sonuç bölümünde ise tasavvuf, tarikat, rabıta ile beraber tasavvufi yaşamın gündelik hayata etkisi değerlendirilmiştir. Sonuç olarak yerel ve evrensel unsurları içinde barındıran tasavvuf, hem dinin etkisini artırarak bireyin dindarlaşmasına hem de ahlaklı bir toplumun oluşmasına katkı sunmaktadır. Tasavvuf kökenli dini grupların bazı ritüellerine karşı çıkmakla beraber tasavvuf olgusuna olumlu yaklaşan öğrencilere göre tasavvufun bireyin gündelik hayatında sağlamış olduğu temel katkı, dinin pratik ve ritüel boyutunu da içeren ahlak alanındadır. Bundan dolayı tasavvuf, ahlaki eylemler üzerinden toplumsal ve bireysel hayata etki etmekte ve bireyin eylem dünyasını biçimlendirmektedir. Bu bağlamda öğrencilerin nazarında tasavvuf merkezli dini grupların etkili ve meşru olmalarının sebebi, ahlakın merkezde olduğu bir dinselliği görünür kılmalarıdır. Bunun yanı sıra hem eğitim-öğretim sistemi hem de İlahiyat fakültelerindeki eğitim, sadece öğretimi esas aldığı ve pratiği dışarıda bıraktığı için eleştirilmektedir. Bu bağlamda bilgi ile eylemi harmanlayan yeni bir eğitim anlayışına olan ihtiyacın varlığı ortaya çıkmıştır. (shrink)

Intersectionality is a travelling theory; now enjoying significant contemporary visibility and popularity in the feminist blogosphere, it has moved across disciplines and borders in ways that are quite distinct from the scholarly critique developed by Kimberlé Crenshaw some time ago. In this article, I consider how intersectionality is translated, and retheorised, as an intertwined set of everyday knowledges and associated governmental practices that both echo and diverge from some of the complexities and politics of its wide-ranging scholarly uptake. Drawing on (...) interviews with self-identifying feminists in a pilot project mapping contemporary Australian digital feminisms, this article explores two overarching patterns in intersectionality’s mobilisation. First, the shift to understanding intersectionality as an everyday conceptual grid plotting women’s differences along one axis, and measuring relative privilege and disadvantage on the other, recentring whiteness and liberal multicultural models of diversity and inclusion. Second, the transformation of intersectionality into an abstract, individualistic model of conduct, involving the citation and classification of ‘white feminist’ behaviour elsewhere, in frequent judgments on US celebrity culture. As such, intersectionality, while seemingly popular, often remained curiously ‘theoretical’ and divorced from embodied, everyday practices. I suggest in what follows that such a model of intersectionality raises questions of the commercial, racialised, political and mediated conditions that shape the theory’s visibility and materialisation. (shrink)

Securitization of Islam: A Vicious Circle: Counter-Terrorism and Freedom of Religion in Central Asia By Lenz-RaymannKathrin, 324 pp. Price PB €39.99. EAN 978–3837629040.

In recent times, previous studies have reported the manipulation of tools by rats and degus in controlled experimental settings. However, a previous study reported that only one out of eight experimentally naïve rats could manipulate a rake-shaped tool according to the position of a food reward without prior experience of obtaining the reward with the tool before the test. The present study aimed to improve the training of rats and investigate rodents’ ability to manipulate tools according to food position. Stricter (...) criteria were employed when training the rats to promote the rats’ monitoring of their own tool manipulation. Additional training was introduced to give them the opportunity to learn that the reward moved closer to them by pulling an object connected to the reward. The present study showed that only one of eight rats could manipulate a tool according to the position of the reward without prior experience of obtaining the reward with the tool or perceiving that part of the tool came in contact with the reward, as the previous study showed. The change in training did not enhance the rats’ tool-manipulation ability according to the food position. These procedures should be conducted in a wider variety of animals to investigate whether the training in motion control can promote the subjects’ effective tool-use behavior. (shrink)