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)

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)

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)

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)

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)

Zamanda özdeşlik problemi felsefe tarihinin en önemli ve temel problemlerinden birisidir. Fakat bu özdeşlik problemi sadece fiziksel nesnelerde değil, bilincin özdeşliğinde de kendisini gösterir. Bilincin özdeşliği problemi onun salt bir tanımlama mı yoksa kendi içinde bir varlık olarak ontolojik bir statüsü olup olmadığı mı sorusuyla ilgilidir. Bu makalede demet teorisi gibi önde gelen bilinç teorilerinin bilincin geçişi veya bölünmüş zihin gibi temel problemlerin çözümünün açıklanmasında yetersiz olduklarını zaman felsefesinin bir kuramı olan dört-boyutçuluğun özdeşliğin geçişi konusundaki çözümlere yönelik yaklaşımını uyarlayarak savunacağım. (...) Bu amaçla Theseus’un gemisi ve Chisholm’un kahve kupası gibi felsefenin bilinen örneklerini verecek ve aynı örnekleri bilincin geçişine uygulayacağım. Bu örneklerden hareket ederek, B-serisi yargılamalarıyla (özellikle Ezelicilikle) ışınlanma paradoksunun çözümünü öne süreceğim. Bilinç benzeri nesnelerden kastın, bilincin var olmasını sağlayan bir zamansal ilişki mi yoksa bu ilişkilerden soyut bir ontolojik statü mü olduğu sorununa da değineceğim. Eğer bilinç ve nesneler arasındaki bu ilişki ortaya konulursa Parfit ve diğer filozofların ortaya koyduğu benzeri sorunların çözülebileceğini düşünüyorum. Bunu yaparak bilincin diğer tüm uzay zaman nesneleri gibi mereolojik (parça bütün ilişkisi bağlamında) bir özü olduğunu ileri süreceğim. Bu sebeple de demet teorisini ve Parfit’in çözümünü, Sider’ın Perry ve Prior’a karşı argümanlarından analojiyle reddedeceğim. Bu sayede argümanımı özdeşliğin analitik metafizik konumu lehine güçlendireceğim. (shrink)

This study aims to evaluate the ideas on the scope and method of economics of Joseph Schumpeter who is one of the important economists of the 20th century. The study consists of four sections: In the first section we underline the interesting points of his life to understand the roots, background, or 'vision' of his thought system. In the second section, we will examine his methodological views that he asserted in his first (but translated into English only in 2010) book. (...) Third section will be concerned with his 'analysis of economics' which refers to his critics of Leon Walras's general equilibrium analysis (as static) and his own alternative (dynamics analysis of capitalist economies) about the central subject matter of economics. In the fourth section we will treat his approach about the development/evolution process of economic thought in time. The study concludes with a brief assessment: Schumpeter is one of the rare economists who can build his own thought system in the history of economics, and he embraced a pluralist perspective in the field of the methodology of economics. (shrink)

Günümüzde hızla yayılan, insanların hayat kalitesini ve mutluluğunu olumsuz olarak etkileyen yalnızlık, özellikle Amerika ve Avrupa’da en önemli toplumsal sorunlardan birine dönüşmüştür. İngiltere’de yalnızlıktan sorumlu bakanlık kurulmasına kadar varan bu olgunun, Türkiye’de özellikle genç nesli temsil eden üniversite öğrencilerinde ne düzeyde olduğu, bu araştırmanın temel araştırma konularından birini oluşturmaktadır. Bu araştırma, Ordu üniversitesinin değişik fakültelerinde öğrenim gören 416 öğrenci örneklemi üzerinde yürütülmüştür. Anket formunda; UCLA yalnızlık ölçeği, dini başa çıkma ve hayat memnuniyeti ölçekleri kullanılmıştır. Ayrıca katılımcıların bireysel dindarlık algıları ve (...) sosyal medya kullanım düzeylerini belirlemeye yönelik sorular oluşturulmuştur. SPSS istatistik programıyla yapılan analizler sonucunda; dindarlık algısı ile yalnızlık, olumsuz dini başa çıkma, sosyal medyada görünürlük düzeyi ve kullanılan sosyal medya sayısı arasında negatif yönde; dindarlıkla olumlu dini başa çıkma arasında ise pozitif yönde bir ilişki tespit edilmiştir. Ayrıca öznel dindarlık algısı cinsiyet üzerinde farklılığa açmazken, hayat memnuniyeti üzerinde farklılığa yol açtığı anlaşılmıştır. Yalnızlık ile olumlu dini başa çıkma, hayat memnuniyeti ve mesajlaşma arasında negatif yönde ilişki ve etkileşim tespit edilirken, hayat memnuniyeti ile olumlu dini başa çıkma arasında pozitif, olumsuz dini başa çıkma arasında negatif yönde ilişki ve etkileşimin varlığı bulgulanmıştır. Bu çalışma birçok değişkenin birbiri ile ilişki ve etkileşimini ele alması bakımından önemlidir. (shrink)

We propose a theoretical model to explain the usage of time-inconsistent behavior as a strategy to exploit others when reputation and trust have secondary effects on the economic outcome. We consider two agents with time-consistent preferences exploiting common resources. Supposing that an agent is believed to have time-inconsistent preferences with probability p, we analyze whether she uses this misinformation when she has the opportunity to use it. Using the model originally provided by Levhari and Mirman (Bell J Econ 11(1):322–334, 1980), (...) we determine the optimal degree of present bias that the agent would like to have while pretending to have time-inconsistent preferences and we provide the range of present-bias parameter under which deceiving is optimal. Moreover, by allowing the constant relative risk aversion class of utility form, we characterize the distinction between pretending to be naive and sophisticated. (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)

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)

The main evidence used in a matter of proving prophethood in Kalām is miracles. For this reason, other extraordinary situations that miraculously occur have always been on the agenda of theologians. Of these the most similar to miracle is karāma events that occur extraordinary in the hands of Walī. Karāma has been discussed on certain theoretical grounds in kalām books during the beginning period of Sunnī kalām. As in other theological debates, the leading adversaries of Sunnī theologians in the issue (...) of karāma were Muʿtazilite theologians. This study discusses approaches towards karāma in early period of Sunnī kalām. Accordingly, the scholars who determined the basic approaches of Ashʿariyya and Māturīdiyya kalām schools are included in the study. İmām al-Ashʿarī, Ibn Fūrak, al-Bāqillānī, ʿAbd al-Qāhir al-Baghdādī, Abu’l-Maʿālī İmām al-ḥaramayn al-Juwaynī, Abū ʿAbdallāh al-Ḥalīmī and Abū Isḥāq al-Isfarāyīnī from Ashʿarī school; Abū Manṣūr al-Māturīdī, Ḥakīm as-Samarqandī, Abū al-Yusr al-Bazdawī and Abū al-Muīn an-Nasafī from Māturīdiyya school, in this context, are included in the study. Besides, some authors from fields other than kalām are included in the scope of the study in order to determine the first use of the concept of karāma and different approaches are discussed. In the study, after the views of the theologians on the subject are presented descriptively, these views are critically assessed. (shrink)

Ortadoğu bölgesindeki çatışma ve istikrarsızlık ortamının ardında İran - Suudi Arabistan rekabeti bulunmaktadır. Bununla birlikte bu rekabetin politik doğası, çoğunlukla ana akım medya tarafından aşırı derecede basitleştirilmiştir. Benzer biçimde İran – Suudi Arabistan rekabetinin içindeki kimlik politikaları üzerine yazılmış literatürün büyük bir kısmı bölgesel istikrarsızlıkların kökeni ve kaynağını ağırlıklı olarak tarihlerinin genel ve betimleyici bir hesabını sunmuş veya oyuncuların iktidar mücadeleleri içerisinde Sünni ve Şii İslam’ın politikleşmesine ve manipülasyonuna odaklanmıştır. Halen mevcut olan kimlik politikaları üzerine teorileri sentezleyen, yani Primordializm, araçsallık, (...) ve sosyal inşacılık, bu araştırmanın teorik modelini oluşturmaktadır. Bu modelde, mezhepsel kimlik – Ortadoğu toplumlarının ve yanı sıra bölgesel tarihin bir gerçeği olarak – sadece politik süreçler üzerine muazzam etkileri ölçülmedi, ayrıca politik uygulamalarda her düzeydeki politik aktörlerin kullanımıyla karşılaştırılmıştır. (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)

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)

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.

This paper attempts to account for the contrastive discourse connective (tam) tersine (‘on the contrary’) in Turkish discourse. We suggest that this connective evokes a discourse structure which has at least three parts: the material in the prior linguistic context, its refutation, and then rectification in the clause where the connective is hosted. Since negation is obligatory in the discourse context for refutation, we include a discussion of negation and we conclude that the obligatory negative clauses are instances of descriptive (...) negation rather than metalinguistic negation. We show that linguistic and cognitive contexts interact in producing and interpreting the discourse adverbial connective under discussion and the discourse structure in which it is used. It is claimed that (tam) tersine serves to bring closer the cognitive context of the intended audience to that of the writer’s while minimizing any potential discrepancies in the audience’s and the writer’s cognitive context. We argue that this discourse connective and the discourse it evokes are used in the argumentative mode. (shrink)

Dürr-i meknūn (The hidden pearl) is one of the best-known and most frequently cited but least studied works of fifteenth-century Ottoman literature. An anonymously written encyclopedic work in Turkish, it covers a wide range of subjects, starting with the creation and ending with the day of judgment. Although no fifteenth-century copy has survived, the Dürr displays a close ideological and intertextual relationship with other well-known fifteenth-century Ottoman works that were the building blocks of an indigenous Ottoman religious, historical, political, and (...) apocalyptic literature on which later generations relied. This article critically reviews the Dürr by situating it against the backdrop of the political context of the 1460s and early 1470s, informed by Sultan Meḥmed II’s imperial policies seeking to unite the Islamic world under one rule and by the dire crusade threat menacing the Ottoman empire posed by Venice and its allies in 1472–73. I argue that the work was composed by a member of the scholarly elite to criticize Meḥmed’s imperial ambitions and, most notably, his designs to conquer the Mamluk sultanate, which the Dürr identifies as a disastrous endeavor that would lead to the conquest of Islam by the Christians. (shrink)

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)

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)

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)

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)