Yaygın din eğitimi örgün din eğitimin dışında bireylerin dini ihtiyaçlarını gidermek için resmi ya da özel kuruluşlar vasıtasıyla her bireye planlı ve amaçlı olarak verilen eğitimdir. Günümüzde yaygın din eğitimini şekillendiren temel kurum Diyanet İşleri Başkanlığıdır. Diyanet İşleri Başkanlığı yaygın din eğitimini cami içi ve cami dışı olarak yerine getirmektedir. Cami içi yaygın din eğitimi ise; vaaz, hutbe ve kuran öğretimi ile yapılmaktadır. Bu eğitimlerden olan hutbe, Müslümanları ilgilendiren bütün konuları ele alarak topluma dini bilgileri öğretmek; insanlarda olumlu yönde davranış (...) değişikliği oluşturmak, hedef kitlenin iman, ahlak ve toplumsal farkındalık bakımından duyarlı hale gelmesini sağlamak için bireylere yardımcı olmaktır. Yaklaşık olarak aynı dönemlerde doğmuş, aynı dönemin özelliklerini paylaşmış, benzer sorumluluklara sahip bireyler aynı kuşak bireyleri olarak tanımlanır. 1990-2015 yılları arasında doğmuş büyümüş bireyler Z kuşağı bireyleri olarak adlandırılmaktadır. Bu kuşak bireyleri interneti kullanma, teknolojiyi sevme, görsele aşina, üretken ve eşitlikçi gibi özelliklere sahiptir. Bu durum Z kuşağının sosyalleşmesinde, yaşam alışkanlıklarında ve öğrenme sitillerinde farklıları beraberinde getirmiştir. Yaygın din eğitim nesiller arasındaki bu farklılıkları dikkate alarak bireylerin kendilerini geliştirmelerine ve bilgilerini güncellemelerine yardım etmelidir. Bu sebeple yaygın din eğitimi Z kuşağının ihtiyaçlarını dikkate alarak farklı metot ve etkinlikleri geliştirmesi gerekir. Bu bağlamda Z kuşağının gözüyle Cuma hutbelerinin nasıllığı önemli hale gelmektedir. Buradan hareketle Z kuşağının Cuma hutbelerine karşı tutumlarını incelemek için Cuma hutbeleri değerlendirilmiştir. Araştırmamız, Z kuşağının Cuma Hutbelerini algılamalarını incelemek amacıyla tanımlayıcı araştırma tasarımı ile yürütülmüştür. Araştırmanın evrenini Konya İli Seydişehir, Beyşehir ilçesinde 14-25 yaş aralığındaki 175 birey oluşturmaktadır. Veriler araştırmacılar tarafından hazırlanan ‘Birey Tanılama Formu’ ve ‘Cuma Hutbelerine İlişkin Bilgi Formu’ aracılığıyla toplanmıştır. Araştırmada, verilerin analizinde IBM SPSS (IBM Statistical Package for Social Sciences Corp.; Armonk, NY, ABD) 25.0 programı kullanılmıştır. Araştırma verileri değerlendirilirken kategorik değişkenler için frekans dağılımı (sayı, yüzde), sayısal değişkenler için tanımlayıcı istatistikler (ortalama, standart sapma) kullanılmıştır. Araştırmaya katılan katılımcıların yaş ortalamaları 17.04’dir. Katılımcıların çoğunluğunun lise öğrencisi olduğu görülmüştür. Araştırmada Z kuşağının Cuma hutbelerine katılım sağladığı, hutbelerden umut bekledikleri, olumlu yönden etkilendikleri görülmüştür. Ancak Cuma hutbelerindeki konuların yerel ve güncel konuları ele almadığı ifade ederek anlatılan konuların hatırlamadıkları, aynı konuların tekrar ettiği, gençlere yönelik olmadığına ulaşılmıştır. Ayrıca hutbelerin sunumu, süresi ve imamların yaklaşımlarından dolayı problemler yaşandığı tespit edilmiştir. (shrink)

Ijtihad is the mujtahid's putting forward all his efforts on a fiqh issue within the framework of methodological principles. Fatwa, on the other hand, are the explanations made regarding the questions asked in fiqh issues. Therefore, although there are similarities between fatwa and ijtihad in terms of declaring a fiqh knowledge, there are also some differences that distinguish both scientific activities from each other. Because of this difference, not every ijtihad qualifies as a fatwa that a Muslim can apply in (...) his life. A jurist who does not have the qualifications for ijtihad has to pay attention to when giving a fatwa by making use of the classical period ijtihad. The most important thing to consider when benefiting from the ijtihads that have been put forward is to correctly distinguish between the ijtihads that are historical and those that will always be used. In the fiqh books, there are many issues that can be described as historical ijtihad, in the context of their own time and conditions. Since it is not possible to present all such ijtihads within the framework of an article, in this study, the subject is discussed within the framework of ijtihads selected from fiqh books. From international relations to family law, there are many historically qualified ijtihads in the fields of fiqh, especially in the field of transactions. Today, international relations are quite different. It is of great importance to redefine the world and present fiqh rules accordingly. In the changing social structure, a new perspective is needed in the determination of the muruet. In the process of women's social position and participation in social life, great changes have been experienced all over the world and women have started to take part in many areas of life. In terms of the minimum age limit for marriage, it has become natural to marry at an older age than in the past. It has become almost impossible to act with the approach that those who have the same belief will obtain citizenship without other terms and conditions. It has become necessary to consider the views of jurists regarding the rights of non-Muslim citizens from a new perspective in the globalizing world structure. The implementation of views that give authority to private property owners regarding mineral ownership may be harmful to the security of the state and the public interest. There has been a need to look again at the legal provisions regarding the treasures under the ground in terms of public interest. In the article, it is stated why the ijtihads on the aforementioned issues have a historical character and in which framework the issue should be handled today. (shrink)

Kişinin bazı yükümlülükleri uhdesinde barındırması için akıllı olması şarttır. Bu durum hem dinî hem de beşerî sistemlerde aynı şekildedir. Bu bağlamda Kur’an’da aklı kullanmaya vurgu yapan birçok ayet vardır. Her bir ayetin anlatmak istediği aklın nasıl kullanılacağına dair bir hakikat mevcuttur. Bu hakikatin ortaya çıkarılması ise ehil olan kişilerin izahlarıyla mümkün olacaktır. Öte yandan bu ayetlerin bağlamıyla birlikte değerlendirilmesi doğru bir anlamın ortaya çıkmasında önemli bir etkendir. Nitekim aynı ifadeler birçok ayette tekrar edilmesine rağmen her birinde farklı bir konuya temas (...) edilmektedir. Mesele aklî çerçevede Kur’an’ın ele alınmasıyla ilgili olduğu için konuyu dirayet tefsiri ekseninde değerlendirmek daha doğru olacaktır. O nedenle bu çalışmamızda aklî çıkarımlara çok fazla başvurulan Te’vîlâtü’l-Kur’ân ve Tefsîru’l-Menâr isimli iki tefsir bağlamında konunun değerlendirilmesi yapılacaktır. Yaşadıkları zaman dilimi birbirinden çok uzak olmasına rağmen her ki tefsirdeki müelliflerin meseleye bakışları arasında benzerliklerin çok olduğu görülmüştür. O nedenle ayetlerin verdiği mesajların farklı zamanlarda nasıl anlaşıldığı, ne gibi anlayış farklılıklarının oluştuğu, ortak noktaların neler olduğu bu çalışmada ortaya konmaya çalışılacaktır. (shrink)

This work of ours is about the servant's display of behavior such as ruminating while fulfilling his responsibility to Allah. Since the verse related to our subject is in the Surah Hucurat, an evaluation will be made within the framework of this verse. During this evaluation, verses with similar characteristics that we think may be relevant will also be included. In addition, it will not only touch on the historical dimension of the issue, but also draw attention to what kind (...) of attitudes are exhibited today. Indeed, such behavior It continues in the same way in later periods as it did in the period of the Prophet. The person sent to the world for a test is responsible for fulfilling some obligations in this context. This is not a choice but a necessity. This is because man's being rewarded in the hereafter and living a more peaceful life in this world depend on this. Therefore, it is in his favor to fulfill his duty of servitude. For this reason, it is not morally correct to try to make others feel grateful for the behavior he fulfilled in accordance with the divine command. Because Allah is never in need of a servant's worship. There will always be people who will serve Him. It is the human being that is in need. Since everything he owns is at Allah's discretion, he needs Allah's help and support throughout his life, and even more so in the hereafter. The main goal of our study is to reveal opinions about how people should behave while fulfilling their servitude responsibility. In this context, the position of the creator and the issue of where the servant should stand against it will be explained. While the creator is at the highest position, man is only one of the things that he created. Of course, being given responsibility, unlike other beings, has increased the value of man in the sight of Allah. But this value is valid as long as he fulfills his servitude responsibility. Otherwise, he will descend to a lower level than all creatures. No matter how valuable a person is, he has to be aware of how helpless he is in front of his creator and that he is always in need of him. If he is not aware of this, the worship and good behavior he will perform will have no value in the sight of Allah. Because he could not behave in the way He wanted against the being he was responsible for. If he does this on purpose, of course, the price will be higher. The belief part of the issue is of greater importance. As a matter of fact, a person who appreciates Allah properly and knows His power well will need to determine his attitudes accordingly. In this context, knowing what the attributes of Allah mean and what the dimensions of these attributes are reflected in the servants will make the subject more understandable. Because the way to know Allah is to know His attributes. Another relevant issue is to show the necessary respect to the messengers sent by Allah, both in their lives and in the context of the knowledge they left behind. In this context, it will be necessary in our opinion to act with the knowledge that the hadiths that have reached us authentically are interpretations of the Qur'an. Because they are not people acting on their own, but chosen people who fulfill their duties according to Allah's orders. Therefore, disrespect to them will be considered as disrespect to God. It is seen that the Bedouins acted unconsciously on this issue that we are focusing on. These people who are new Muslims or claim to be Muslims. They had an extreme attitude towards the Prophet. This event did not occur once, but several times in similar ways. As we have just mentioned, their behavior will actually be considered disrespectful to Allah. It is known that they act with purely worldly motives. Because, instead of receiving good news, prayer and advice for the hereafter, they have revealed that they are after worldly interests in material terms. Verses on the subject have been revealed to set an example for people who will follow this attitude and show the same behavior in the future. In response to their behavior. It is admirable that the Prophet kept his calm and behaved tolerantly instead of responding to them in kind. Muslims living in later periods will also need to be more careful not to be exposed to the warning in the verse. (shrink)

Although a growing body of research has shown the positive impact of ethical leadership on workplace deviance, questions remain as to whether its benefits are consistent across all situations. In this investigation, we explore an important boundary condition of ethical leadership by exploring how employees’ moral awareness may lessen the need for ethical leadership. Drawing on substitutes for leadership theory, we suggest that when individuals already possess a heightened level of moral awareness, ethical leadership’s role in reducing deviant actions may (...) be reduced. However, when individuals lack this strong moral disposition, ethical leadership may be instrumental in inspiring them to reduce their deviant actions. To enhance the external validity and generalizability of our findings, the current research used two large field samples of working professionals in both Turkey and the USA. Results suggest that ethical leadership’s positive influence on workplace deviance is dependent upon the individual’s moral awareness—helpful for those employees whose moral awareness is low, but not high. Thus, our investigation helps to build theory around the contingencies of ethical leadership and the specific audience for whom it may be more influential. (shrink)

Sartre’s phenomenology of the image in L’Imaginaire includes analytical distinctions between the mind’s comportments towards perceptual objects, images, and signs, which he refers to as different forms of consciousness. Sartre denies any possible convergence between imaging and sign consciousness, arguing that there are essential differences in the way they relate to the notions of resemblance, positionality, and affect. This essay argues against his phenomenological distinctions by stressing the continuity of imaging with sign consciousness: between images and words. In particular, it (...) argues that his understanding of the sign as affectless is questionable and that there is no reason to believe that images and signs cannot elicit similar affects or perform the same functions. Consequently, it is possible to interpret Sartre’s physical images or “analoga” as pictorial signs: his phenomenological descriptions of physical images may indeed be recast in the language of the sign and reformulated as acts of consciousness that involve pictorial signs. (shrink)

Bu makalede, İslam hukukunda kaynaklardan hüküm çıkarma yöntemi olarak kullanılan ve epistemolojik değeri üzerine ciddi tartışmalara yol açan, aynı zamanda birçok fıkhî ihtilafın kaynağı olan mefhum-i muhalefet yönteminin, İslam hukukçuları arasındaki görüş ayrılıkları doğrultusunda zaman içinde geçirdiği evrim incelenmektedir. Bu bağlamda mefhum-i muhalefet yöntemine yönelik tutarsızlık eleştirilerinin akabinde yöntemin ıslahı için getirilen şartların mefhum-i muhalefet yöntemini bir ayrık şartlı kıyasa çevirdiği iddia edilmektedir. Mefhum-i muhalefet, metinde belirtilen bir ifadenin zıddından hüküm çıkarma yöntemiyken ayrık şartlı kıyas, bir hükmün belirli şartlar altında (...) geçerliliğini analiz etmek için kullanılan bir yöntem ve bir mantık terimidir. İslam hukukçuları Arapça olarak bu yöntemi sebr ve taksim şeklinde ifade etmişlerdir. Makalede bu iki kavram kısa bir şekilde tanıtıldıktan sonra İslam hukukçularının mefhum-i muhalefet yönteminin epistemolojik değerine yönelik yaklaşımları, yönteme yöneltilen eleştiriler ve bu eleştirilere bir aksülamel olarak getirilen çözümler, klasik İslam hukuk usulü eserlerinde, karşılaştırmalı olarak incelenerek mefhum-i muhalefet yönteminin nasıl bir ayrık şartlı kıyas formuna dönüştüğü gözler önüne serilmek istenmektedir. Bu bağlamda, mefhum-i muhalefet yönteminin, lafzın bir delaleti ve bağımsız bir yöntem olarak sunulmasına karşın, bu yöntemin savunucuları tarafından lafzın bir delaleti olmaktan çıkarıldığı ve bağımsız bir yöntem olma vasfını kaybettirildiği iddia edilmektedir. Böylece, farklı ekollerin etkileşimlerinin hüküm çıkarma araçlarına katkıları incelenmekte ve İslam hukukunda analitik düşünme ile hüküm çıkarma süreçlerine dair derinlemesine bir bakış açısı sunulması amaçlanmaktadır. (shrink)

Every science examines the personal accidents of the subject, which it determines as its subject, and the sciences differ from each other in this aspect. However, sciences offer the principles that they prove themselves through the use of other sciences. Sciences take and use the principles of other sciences that they will need, but they do not have to prove these principles in themselves. On the contrary, they entrust this proof to the sciences from which they took their principles. While (...) examining the sources of fiqh and the method of making judgments from these sources, the method of fiqh uses the principles set forth in other sciences in the problems it encounters. One of the sciences in which the method of fiqh takes principles is kalām. Actually, the science of kalām provides principles to all other sciences with the conception of God and the world it reveals. One of these principles is the indeterminist understanding of the world, in other words, the theory of ʽādah (custom). The theory of custom, produced in the tradition of Ahl al-Sunnah Kalām, is a theory that cancels causality and makes all effects in the world peculiar to Allah. According to this theory, Allah operates the universe according to the laws of physics, which are named custom. However, this theory makes it possible for Allah, if He wills, to do extraordinary acts that are described as humanly extraordinary. Since the Fiqh and its Methodology, which is assisted by the science of kalām, is a science that is expected to judge according to the apparent, it seems to be contrary to his identity to make judgments by using the possibilities of the theory of custom. However, like the situation of a person who becomes a Muslim at the last moment of prayer, sometimes things get so tight that it becomes very difficult to judge according to outward appearance. Well, did the methodists look at the outward appearance and decide that this person is not responsible for the prayer of the aforementioned time, or did they come to a different conclusion by using the possibilities of the theory of custom. (shrink)

17. yy. da Osmanlıların bir eyaleti olan Trablusgarb’da doğup büyüyen Ahmed b. Huseyn el-Behlûl, Mısır’ın önemli ilim adamlarından eğitim almış sonra memleketine dönmüştür. Osmanlı dönemi şairi Ahmed el-Behlûl, şairlik yönünün yanı sıra Akâid sahasında Durretu’l-‘Akâi’d, Fıkıh sahasında el-Mu‘ayyene ve el-‘Izziyye ve Arap Dili ve Edebiyatı sahasında el-Makâmetu’l-Vitriyye gibi eserleri telif ederek çeşitli sahalarla ilgilenmiş bir âlimdir. Behlûl, ed-Durru’l-Asfâ ve’z-Zebercedu’l-Musaffâ fî Medhi’l-Mustafâ ismiyle meşhur divânını tamamıyla Hz. Muhammed’i medhe tahsis etmiştir. Başta Libya olmak üzere Kuzey Afrika’da meşhur olan Divan, Kâdî ‘İyâz’ın (...) el-‘Iyâdiyye isimli manzumesine yazılmış bir tahmis olup Arap alfabesinin 29 harfinin her biriyle başlayıp beşlemelerin sonlarını da yine aynı harfle bitirdiği 29 kasideden oluşur. Şair, divanında Hz. Peygamber’in doğumu, nesebi, güzel ahlakı ve şemâili, mucizeleri, şirkin onunla ortadan kalktığı, şefaati, peygamberler arasındaki üstünlüğü, yaşadığı kutsal mekânlar, O’na duyulan özlem, O’na, Ehli Beytine ve Ashabına salavât getirmenin önemi, O’nun günah ve hatadan kurtarıcı olması ve ümmeti olmanın ayrıcalığı konularına değinmiştir. (shrink)

Notwithstanding the advantages of physical power, the struggle for survival among societies is not merely a matter of serial armed clashes but of the nation's spiritual resources that in the end always decide upon the victory.

The concepts of “Islamic Fundamentalism” and “Islamic Terrorism” are the usual suspects in the present political reality and discourse. After the tragic events in New York, Madrid, Istanbul, and London, one has every reason to think that Islam is somehow a part of the problem. But in terms of the issues that we currently face, we must be careful to distinguish between understanding and the creation of scapegoats. There is no doubt that a terrorist act is unjustifiable, and it must (...) be categorically condemned in every situation. We must resolutely fight against any claim to the contrary. Even so, the…. (shrink)

In today’s Türkiye, many people use Qur’ānic translations to under-stand the Qur’ān. However, in addition to the problem of translating one language into another, there is also the problem that most translations are not based on any methodology. To translate a word which has a difference in qirāʾāt according to a different imam of qirāʾāt and not according to the preferred imam of qirāʾāt in our country, is one of the consequences of this methodlessness. Such translations cause a word that (...) is not found in the Qur’ānic text to be included in the translations. The study deals with the various qirāʾāt versions of the word “قرْنَ” in the verse 33/33 of Sūrah al-Ahzāb and their reflection in the Turkish Qur’ānic translations. Likewise, the study traces the views on the morphological structure of the word on the axis of qirāʾāt differences and touches upon their impact on the meaning and interpretation of the relevant verse. Then, the translations of this word in the Turkish Qur’ānic translations are analyzed and the qirāʾāt on which these translations are based are pointed out. The information obtained is analyzed through textual analysis and comparison. The study aims to reveal that there is a methodological problem in the translations of the Qur’ān, that the translations have not been done in accordance with the qirāʾāt of ʿĀṣim, and that reflecting the qirāʾāt differences in the translations will enrich the translations. The claims that the word in question, which is read according to the Hafs narration of qirāʾāt of ʿĀṣim preferred in our country, has no basis in terms of Arabic language rules make this study valuable. (shrink)

a new era of public protest began in 1999 with the Seattle World Trade Organization (WTO) demonstrations, and continued through the 2011 Occupy Wall Street protests and the 2013 Gezi Park insurrection in Istanbul. This new era of demonstrations differed from movements that had come before in the understanding of politics employed by the protesters, reconstructing popular imaginations about the future, bringing about a reconsideration of politics, its domain, and time itself. This article investigates the Occupy Gezi movement that began (...) in Gezi Park and led to the occupation of Istanbul’s Taksim Square. I examine the events through Hannah Arendt’s analysis of the Hungarian Revolution. Arendt’s five criteria for evaluating the status of the Hungarian Revolution as a “true event” help shed light on the politics of Occupy Gezi (Arendt, “Totalitarian Imperialism” 5). In spite of the two movements’ similarly unprecedented, spontaneous, non-ideological, and un-hierarchical characters, the Gezi Park protests differed from the Hungarian Revolution in important ways. This is particularly true of the reaction of the protesters to the violence to which they were exposed. In refusing to react in kind to the state’s violence, the Gezi Park protesters created a new public domain for confronting the state. It is possible to consider this movement to have been an anti-violent rather than a non- or counter-violent resistance. Important political conclusions follow from this distinction. (shrink)

A salient tradition in contemporary affect theory heavily relies on distinguishing between emotions and affects. The former refers to structured categories of socially coded affective states, while the latter denotes the pre-social libidinal flow underlying emotions. This distinction is commonly attributed to Spinoza and is thought to have been further developed by Deleuze. In this article, I argue that this overall historical picture is misleading and inaccurate. Deleuze radically transforms Spinoza’s theory of affect for the ends of his own ethical-political (...) philosophy. Moreover, I argue that Deleuzian and similar conceptualizations of affect fail to fulfill their political and ethical promises due to two critical problems. In the last section, I show that a unified notion of emotion inspired by Spinoza, which does not create a sharp rift between emotions and affect, can perform the same explanatory function intended by the emotion-affect distinction while allowing us to circumvent these problems. (shrink)

The challenges facing the life-worlds of political societies in the Islamic world require a radical shift of perspective that can improve our understanding of the contemporary situation of human rights politics. Not only the classical formulation of secularism, which aims at liberating the public sphere from domination of ‘the sacred’, but also the political-theological approach, which addresses the problems of modernity within the context of a disguised and refurbished dominance of ‘the transcendence’, suffer from and share a basic insufficiency in (...) handling human rights issues. According to these approaches, the basic issue stems from a realignment in relations between logics of the sovereign and the sacred or a redefinition of the position of state against religion. In this article, my object is shifting the scope of discussion concerning the rights beyond this logic of sovereignty by adopting an approach which provides a political ground for discussing the intermingling of religion in the life-world. From my point of view, the first step that should be taken to deepen our understanding of the argument of freedom is to unveil the nature of the sacred within the framework of a power network that longs for control over the whole lives of individuals constituting the society. In this regard, by going beyond the concepts such as fanaticism, fundamentalism or terrorism provided by ‘state mentality’, the significance of lifestyle politics for ‘rights talk’ will become more evident. From this point of view, the detection and critique of a zone of ‘weak citizenship’ constructed through restrictions stemming from the values and norms arising from the perceptions of particular communities organized through family, tradition and justice are essential. Such a critique will pave the way for a radical politicization of lifestyles by way of criteria of the demands for equal respect and dignity. (shrink)

Kant metafiziğin temel meseleleri olan Tanrı, ruh ve özgürlük gibi ideaların bilgisi ya da varlığı tartışmalarının bir çözüme kavuşması gerektiğini düşünür. Ona gelene kadar sorunun çözülmemesinin sebebi olarak da metafiziksel bilgiye kaynaklık eden felsefi bilginin matematikten temelde farklı olduğunun ortaya konulamamasını göstermektedir. Kant daha önceki filozoflardan farklı olarak matematiğin temellendiği önerme türünü sentetik apriori olduğunu iddia eder. Bu nedenle de, matematiksel önermelerin felsefi bilginin temellendiği analitik önermelerden yapı itibariyle farklı olduğunu düşünür. Kant ideaların teorik olarak ortaya konulamayacağını gösterdikten sonra bunların (...) pratik alanda en yüksek iyinin gerçekleşmesinin nedenleri olarak varsayılması gerektiğini ortaya koymuştur. O, bu ideaların geçerli olduğu alanın pratik alan olduğunu göstermekle metafiziği bir yönteme kavuşturduğunu ve böylece aklın önüne geçilemez yönelimin sonucunda içine düştüğü yanılsamalardan kurtulduğunu düşünür. Bu çalışmamızda Kant’ın ideaların varlığına dair ortaya koyduğu metafiziksel yöntemin ne olduğu ve Kant’ın daha önceki filozofların yanılsamaya düşmesine sebep olarak gördüğü felsefi bilgi ile matematiksel bilgi arasındaki farklılıkların ne olduğu gösterilmeye çalışılmıştır. (shrink)

: The corpus of fatwa named as Bostānu Shaqā’iq al-Nuʿmān, recorded in the Veliyuddin Efendi section under the number 1414 at Beyazıd State Library. It has been ignored so far. Because of its name, it may be thought that it is a part of Tashkoprulüzāde’s book Shaḳā’iḳ-i Nuʿmāniyya, but it is a nuqullu fatwa collection of Babakūshī ʿAbdurrahmān Efendi. In the famous Shaqā’iq appendix Atā’ī, which gives information about the biography of Abdurrahmān Efendi does not mention the book with this (...) name. Abdurrahman Efendi who was from a family in Plovdiv region worked in different positions in Istanbul and Edirne. Then, he was appointed as a mufti to Kefe, Crimea. He died in 983/1576. There is no information about his scholarly identity in ‛Aṭā‛ī except being the intern of Abū l-Suʿūd Efendi. In this essay, first of all, the place of Babakūshī in Ottoman Islamic Law tradition will be determined, and the features of the manuscripts and some notes on the postscript will be studied. In assessment section, especially because of the notes on the manuscripts, it has to be studied in terms of Islamic Law literature and its place should be figured out in fatwa literature. Summary: Nuqullu Fatwa collections that included citations were the books that were created for people to have access to the ruling on legal issues of scholars who were appointed as Muslim judges or muftis together with their sources and background. Although there are several studies in the literature about fatwa collections with citations Babakūshī ʿAbd al-Raḥmān Efendi's book titled Bostânu Shaqā'iḳ al-Nuʿmān was not included in the literature. ‛Aṭā‛ī provides information about the life of Babakūshī Abdurrahman Efendi. Atâ'î explains that he climbed the stairs with the help of Baba Efendi and joined the special group of people with aptitude at the level of apprenticeship. Then he raised also to the level of being the intern of Abū l-Suʿūd Efendi. Later, Babakūshī ʿAbd al-Raḥmān started to teach. He taught as a teacher for three years in Istanbul and then became the Mufti of Kefe replacing Molla Akmal al-Dīn. Molla Ekmeleddin, who was better known as Ekmel Efendi, just like ʿAbd al-Raḥmān Efendi, was an apprentice of Abū l-Suʿūd Efendi and would later be transferred to Cyprus after the island was conquered. According to Aṭā‛ī, ʿAbd al-Raḥmān Efendi remained in that position which he was appointed as Ṣahn teacher until his death and died in Zilqāda 983/February 1576. The highest position that Babakūshī took among the religious scholars organization in the Ottoman Empire was being the Mufti of Kefe. As stated by ‛Aṭā‛ī, he was appointed as the Mufti of Kefe with the title of Ṣahn teacher. Instead of giving information about his teachers, ‛Aṭā‛ī mostly concentrated on Baba Efendi who was one of his relatives. Therefore we do not have information about his mentors/teachers. We can say that he belonged to the Ottoman school of scholars since he was an apprentice of Abū l-Suʿūd Efendi. The copy which is the subject matter of this study is registered as Veliyüddin Efendi with number 1414 at Bāyezıd State Library. According to our research, the copy which has 237 sheets is the only copy of the book. From the expressions of Babakūshī in the preface, it is concluded that the book was written close to his death. There are several notes written with different pens as footnotes of the book. Here, four of them which are considered to be more important will be identified.First: Notes written with the same pen as the main text. These are generally citations from books such as Tatarkhāniyye, Hidāya, ‛İnâya, Kashf al-Asrâr Sharḥu Manār.Second: are 'maṭlabs' i.e. important matters. Third: are relatively inelaborate notes. These were written by someone who we thought was not a copyist/calligrapher when compared with the general style of the book. Fourth: Warning notes which included some questions. These are generally in Turkish. The preface of the book, provides sufficient information about who the author was and the nature of the book. ʿAbd al-Raḥmān Efendi, with the intention of writing a collection, started to research taking into account imams' and shaykhs' nāsikh and mensūkh and he also considered sheikhs' explanations about what was definite and what needed caution and taqwa in practice. He recorded that this search lasted for 3 years and he referred especially to Fatāwa-yi Qādikhān and Fatāwa-yı Tatarkhāniyya within this period and additionally reviewed and studied Islamic Law books that he found in the Ottoman Empire. He described that he divided these into chapters and inserted subject matters in the footnotes. Then he described how he gave the title, Bostānu Shaqā'iḳ al-Nuʿmān to the book emphasizing especially bostan.This could be seen in the expression, Masīratan li'l-Qudāt. No reference was made to Shaqā'iḳ al-Nuʿmān in the title of the book. Probably he had his intentions due to the famous book titled Şeḳ' āiḳ-i Nuʿmaniye and his pupils). In the chapter which started with Fasl right after the preface the author said that fatwa would be issued based on the opinions of three imams, namely Abū Ḥanīfa, Abu Yūsuf and Imām Muhammed that their madhap was followed and their good morals were observed. Then, it was stated that the Mufti could issue fatwas according to the opinions of first, Abū Ḥanīfa, then Abu Yūsuf and finally Imam Muḥammed. It was also stated that if he could not find their opinions and had himself muctehid, he could give his ictihad. The Fatwa collection, Bostān, is an important work among the 16th century Ottoman books since it is an important scholar's book who had witnessed Islamic knowledge in the central Ottoman Empire and Crimean region. (shrink)

The American Journal of Bioethics, Volume 12, Issue 1, Page 13-15, January 2012.

Comprehending the messages of Qurʾān in terms of the relationship between occasions (sīra) and revelation has a profound influence on determining the contextual purpose and shades of meanings. Establishing such relationship necessitates dating sūras and verses. Although there are some oral transmissions (riwāya) that verses 12, 45, 47 and 77 were revealed in Madīnah, and some weak transmissions date this sūra as Medinan, this sūra is unanimously regarded as Meccan. Like many Meccan verses, not only the order of revelation and (...) causality of verses but also the content of the script do not provide concrete evidence about whether the whole sūra was sent down at once or revealed piece by piece or the date of the revelation. In this regard, in studies carried out on the dating of Sūrat Yāsīn, the dating of this sūra is established on the basis of the dates of the sūras coming before or after Yāsīn since they apparently have more definite datings. In recent studies done on the nuzūl order, Sūrat Yāsīn is dated on the basis of a time frame before the emigration to Abyssinia (615-616) in terms of Sūrat Maryam and Ṭāhā, or Muhammed’s return from Ṭāif and his Ascension (Isrāʾ) (620) in terms of Sūrat al-Jinn. The dating of the sūra covers a time span of 4 to 5 years and points out two discrete occasions of revelation. With this reason, there is a need for further studies to be carried out on dating Qurʾānic sūras, especially within the specific context of Sūrat Yāsīn. Traditional Islamic studies dispute the chronological order of the sūra, offering various chronological orderings for the sūra: 31, 36, 37, 39, 40 and 41. In the first part of this study, such variations and their causes are tentatively established and determining the precise chronology and listing of the sūra was attempted. Based on the analysis of the variations in the disputed ordering of the sūra, it has been found to be caused by five different reasons. When such discrepancies are accounted for and conflicts are resolved, the conclusion was reached that in almost all riwāyas, sūrat Yāsīn can be dated as the 41st chapter (sūra). In the second part of the study, on the basis of the discourse analysis of the sūra, new arguments to date the chronology of the sūra were put forward. These are; a- Because of their obstinacy, unbelievers will not heed the warnings directed at them (36/11), b- The speeches of unbelievers should not grieve Prophet Muhammad (36/76), c- The use of the word Rahmān the Most Gracious (36/11, 15, 23, 52), d- In return for conveying the message of Allah, prophets do not ask people for any wage (36/21), e- Regarding Qurʾān as book of poetry and calling Muhammad a poet (36/69), f- The possibility of recreation and reviving bones (36/78). Such arguments presented in a – f usually refer to events happening in Mecca and in particular the second part or the end of Meccan period, yet there is no exact date. g- Based on the phrase “al-Fulq al-Mashhūn”, the fact that sūrat Yāsīn should be dated after the emigration to Abyssinia (615-616) presents strong evidence that it was revealed after sūrat Maryam, though this is still not enough to give an exact date. h- In sūrat Yāsīn, in phenomenon of (a man coming from the farthest part of the City) (36/20), two names (Hazrat Abū Bakr and el-Hāris b. Abī Hāla) and two dates (month of Dhu al-Qiʿdah/April 5 – May 4, 615 and three days after Shawwal 15/February 27, 617) are mentioned in Sīra for the purpose of consolation and encouragement. In the third part of the study, in the chronological ordering of sūrat Yāsīn, information regarding the dating of sūras coming before and after Yāsīn are evaluated based on their similarity with Yāsīn in terms of discourse and diction. In nuzūl orderings, when riwāyas regarding dating sūrat al-Qamar, Ṣād and al-Jinn coming before Maryam and Ṭāhā are analysed, events happening during 7th or 10th year after emigration were observed. In addition, there were close connections between the discourse and diction of Yāsīn with those of Ḥavāmīm sūras. This brings to the mind the possibility that some sūras might be listed in the wrong place because of the vagueness of the piecemeal character of the Qurʾānic revelation and its effects on riwāyas. Based upon the findings and inferences in the first three sections of this study, sūrat Yāsīn was determined to be the 41st chapter (sūra) of Qurʾān. The dating of sūrat Yāsīn presented some difficulties especially while trying to date it according to the interrupted revelation order approach, and considering it together with Sūrat Maryam and Ṭāhā. However, listing sūrat Yāsīn on the basis of uninterrupted revelation order along with Sūrat al-Jinn, the previous sūra and Ḥāmīm sūras is found to be a more coherent strategy since it gives priority to the succession of two sūras. (shrink)

Değer felsefesindeki önemli ayrımlardan birisi özsel değer ve araçsal değer ayrımıdır. Bu ayrıma göre bazı şeyler dışsal ilişkilerinden bağımsız şekilde, kendi doğası itibariyle, özsel şekilde değerli iken bazı şeyler, böyle olmayıp ancak özsel şekilde değerli olan başka bir şeye araç olması itibariyle değerlidir. Bu ayrım üzerinden ilerlediğimiz zaman önümüze çıkan temel sorulardan birisi hangi şeylerin özsel şekilde değerli olduğu sorusudur. Hedonizm bu soruya sadece hazzın özsel şekilde değerli olduğu ve haz dışındaki her şeyin sadece hazza götürmesi veya haz vermesi sayesinde, (...) araçsal olarak değerli olduğu cevabını verir. Fakat hedonizmin bu temel iddiası yeteri kadar temellendirilmiş midir? Bu temel tez lehinde yeteri kadar sağlam veya güçlü argümanlar var mıdır? Yine bu temel tez aleyhinde sağlam veya güçlü argümanlar var mıdır? Bu çalışmada bu sorulara cevap bulmaya çalıştık. Daha spesifik olarak da çalışmamızda, hedonizmin lehinde sunulan yaygın argümanların yeteri kadar güçlü olmadığını, genelde, yaygın olarak başvurulan argümanların öncüllerinin doğruluğunun yeteri kadar açık veya temellendirilmiş olmamasından hareketle göstermeye çalıştık. Diğer yandan hedonizmin aleyhindeki, onun tutarsızlığına veya temel tezinin makul olmadığına işaret eden karşı argümanları sunduk. Böylece hedonizmin lehindeki argümanların yetersiz olduğu ve onun aleyhinde çok sayıda ikna edici argümanın bulunduğu gerekçelerinden hareketle hedonizmin felsefi açıdan temellendirilmiş, sağlam bir yaklaşım olmadığını savunmaya çalıştık. (shrink)

Peygamber'in vefatından sonraki ilk üç asırda meydana gelen olaylar silsilesi bütün ilim alanlarını etkilediği gibi hadis ilmini ve hadis tarihini de derinden etkilemiştir. Özellikle Abbasiler döneminde hayat bulan Mihne olayı ve "Halku’l Kuran”ın dayatılması ve ortaya çıkan "haşevilik" olgusu hadis tarihinin arka planını bilmenin önemini hissettirmiştir. Mihne olayının ve haşevîlik olgusunun yaşandığı dönemde hadis literatürüne pek çok katkı sağlanmıştır. Ancak dönemin zengin kaynaklarını ve hadis tarihini bilmeden okuma ve çalışma yapmanın yanlış değerlendirmelere yol açacağı açıktır. Mehmet Emin Özafşar’ın İdeolojik Hadisçiliğin (...) Tarihsel Arka Planı adlı kitabı, bu yanlış anlamaların önüne geçilmesi adına ilahiyat öğrencileri ve hadis meraklıları için önemli bilgiler içermektedir. (shrink)

Concepts, such as death, life and spirit cannot be known in their quintessential nature, but can be defined in accordance with their effects. In fact, those who think within the mode of pragmatism and Cartesian logic have ignored the metaphysical aspects of these terms. According to Islam, the entity that moves the body is named the soul. And the aliment of the soul is air. Cessation of breathing means leaving of the soul from the body. Those who agree on the (...) diagnosis of brain death may not able to agree unanimously on the rules that lay down such diagnosis. That is to say, there are a heap of suspicions regarding the diagnosis of brain death, and these suspicions are on the increase. In fact, Islamic jurisprudence does not put provisions, decisions on suspicious grounds. By virtue of these facts, it can be asserted that brain death is not absolute death according to Islamic sources; for in the patients diagnosed with brain death the soul still has not abandoned the body. Therefore, these patients suffer in every operation performed on them. (shrink)

The political scientist and former Bavarian Minister of Culture Hans Maier has created a historically profound, theologically educated, literarily and musically highly sensitive, politically mature body of work, with which he has inscribed himself in the (intellectual) history of the Federal Republic. This book is the first to contain contributions by renowned scholars and politicians on the rich work and impact of the Catholic scholar and politician Hans Maier. It thematises and appreciates in detail his view of German history and (...) the traditions of political thought, his critique of political language, political theology, totalitarianism and political religions, but also his contributions on Catholicism and modernity, his writings on literature and music, and finally his influence as an academic teacher, public intellectual and politician. With contributions by Udo Bermbach, Thomas Brose, Ahmet Cavuldak, Horst Dreier, Hermann-Josef Große Kracht, Jens Hacke, Oliver Hidalgo, Hans Günter Hockerts, Patrick Horst, Horst Möller, Heinrich Oberreuter, Henning Ottmann, Mark Edward Ruff, Hans Otto Seitschek, Michael Stolleis, Bernhard Vogel, Peter Graf von Kielmansegg, Theo Waigel and Markus Zimmermann. (shrink)

el-Bâcî is one of the leading jurists and hadith scholars of the Malikis who lived in the tenth century. He contributed to the formation of Andalusian Malikism and was accepted as the leader of Andalusian Malikiism during his time. He came to the fore and was known for his hadithism and proceduralism. He is known for his works in the field of hadith and procedure. He played an important role in authentic hadiths reaching today and understanding Imam Malik's work named (...) al-Muwatta’. el-Bâcî wrote many works in the field of fiqh methodology. He introduced the method of fiqh in his works on methodology and systematically discussed the evidence on which his method is based. He is one of the rare methodologists who explains his fiqh proofs after giving them in a systematic way. The evidence on which it is based in that procedure; he examined it by dividing it into three parts: the original (el-asl), the reasoning of the original, and istishâbu'l-hâl.” He divided his primary evidence, which he expressed with the phrase “al-Asl”, into three parts: the book, the sunnah and the ijma. He divided the understanding of the original (el-asl) into four parts. İstishābul-hāli is discussed in a single part. Unlike the hierarchy of evidence established in the understanding of Islamic procedure, he evaluated qiyas in the part of reasoning about the original (el-asl). In addition to these evidences, el-Bâcî also included the evidence of seddü'z-zerâi' and istihsan; He accepted the istihsan as a weak evidence and the seddü'z-zerâi as confined to a limited area. In his works on procedure, el-Bâcî mentioned the sunnah among the primary evidence, which he called al-asl. He mentioned the dictionary meaning of sunnah and the meaning of the term according to hadith scholars and methodologists. He generally evaluated the sunnah by dividing it into three parts: actual, verbal and confirmation (takriri). He did not directly define the parts of the sunnah, but explained what he meant by the types of sunnah through summary information and some examples. He discussed following the Sunnah on the basis of power and obedience. Cited many verses as evidence in his works on procedure el-Bâcî argued that obedience to the Sunnah is in the same position as obedience to the Quran. He concluded that the sunnah, whose source is certain, ultimately turns into the Quran, and that although it comes after the Quran in the hierarchy of evidence, the sunnah is as effective as the Quran in determining the provisions. Therefore, el-Bâcî defended the view that the verses that command obedience to Allah also implicitly command obedience to the Prophet. He argued that, unlike the common view of the sunnah in the Islamic society, that there is reward in doing it and there is no sin in skipping it, the sunnah is close to the ruling of wajib, not the rule of mandub, and therefore the sunnah cannot be abandoned arbitrarily. He differed from the majority on this issue by accepting the view that the Sunnah abrogates the Quran in some matters. He also focused on the topic of news in order to accurately determine the position of the Sunnah. He evaluated the news as the source of the sunnah by dividing it into two parts: mutawatir and ahad khabar (news from one person). He used mutawatir not only as news that a large group of people transmitted from the Prophet from generation to generation, but also to express situations that were known by everyone and could not be denied. In his understanding of usul, mutawatir khabar conveys essential knowledge. He put forward three conditions for mutawatir to express essential knowledge: the narrator must be intelligent, he must necessarily have the knowledge of what is reported, and the narrators must reach a certain number. Ahad accepted the news as the narration of a single person and as evidence from which no knowledge can be derived. However, he discussed it from a broad perspective in terms of impact. In el-Bâcî's understanding of procedure, ahad khabar explains the summary of the Quran and mutawatir; it allocates the whole of the Quran. He examined the ahad khabar meticulously in order to determine the deed in general. According to whether it requires knowledge and action or not, ahad khabar is divided into two parts: ahad khabar, with which knowledge is formed, and ahad khabar, with which knowledge does not occur. Through whom knowledge was formed, listed six forms of ahad khabar. In order to accept the ahad, he generally took into consideration the narration's narration. He did not accept the Hanafis' principle of umumu'l-balwa. Also he did not mention the condition that ahad news should be in accordance with the practice of the people of Medina and preferred to remain silent on this issue. He claimed that ahad khabar could abrogate the Quran. He cited various examples of this actually happening. (shrink)

İslâm tarihi boyunca Müslümanların üzerinde özenle durdukları temel meselelerden biri Kur’ân-ı Kerîm’i öğrenme ve başkalarına öğretme konusudur. Zira İslâm’ın emirlerinin doğru bir şekilde anlaşılması ve yaşanması için Kur’ân’ın orijinal haliyle öğrenilip öğretilmesi zaruri kılınmıştır. Konuyla ilgili öncelikli sorumluluk, Kur’ân’ın ilk muhatabı ve uygulayıcısı olan Hz. Peygamber (s.a.v.) tarafından alınmıştır. O, ashâbına âyetlerin hem mesajlarını hem de okunuş şekillerini (lafızlarını ve kelime telaffuzlarını) öğretmiş ve bunların uygulamalarını bizzat göstermiştir. Bu bağlamda araştırmanın konusu, Hz. Peygamber’in (s.a.v.) ilk muhataplarına Kur’ân’ı öğretirken dikkate aldığı (...) bazı pedagojik esasları ortaya koyup değerlendirmektir. Buradan hareketle araştırmada, kaynaklarda zikredilen bilgiler ışığında Hz. Peygamber’in (s.a.v.) Kur’ân’ı okuma tavrı, talim etme usûlleri ve öğrencilerine yaklaşımlarına dair tespitlerde bulunmak; bu sayede günümüz Kur’ân öğreticilerine yol gösterecek bir yöntemin ve iletişim dilinin oluşmasına katkı sağlamak hedeflenmiştir. Bu yaklaşım ve anlayış aynı zamanda makalemizin de hareket noktasını oluşturmaktadır. Ayrıca araştırmada Hz. Peygamber’in (s.av.) Kur’ân öğretimi esnasında hayata geçirdiği pedagojik esasları, bir ilke veya metodu doğrudan konu edinmeksizin, süreç odaklı yaklaşımla tahlil etmek amaçlanmıştır. Dolayısıyla İslâm tarihinde Kur’ân öğretimi yapılan başka bir zaman diliminde bu işle meşgul olan şahısların uyguladıkları pedagojik ilke ve metotlar araştırmanın kapsamı dışındadır. Ancak çalışmada yer yer Hz. Peygamber’in (s.a.v.) Kur’ân öğretim metotlarının kendisinden sonraki döneme etkisine dair örneklerin verildiği de olmuştur. Konuya ilişkin literatüre göz atıldığında dikkat çeken ilk husus, Hz. Peygamber’in (s.a.v.) eğitimciliğini genel anlamda ana hatlarıyla ele alıp değerlendiren birçok çalışmanın varlığıdır. Bununla birlikte onun, Kur’ân eğitimi-öğretimini özel olarak ele alıp irdeleyen araştırmalar çok fazla değildir. Bu çalışma böyle bir düşüncenin ürünü olarak ortaya konulmuştur. Araştırmanın konuyla ilgili diğer çalışmalardan farkı, eğitici-öğretici ilişkileri bağlamında ve pedagojik ilkeler çerçevesinde Hz. Peygamber’in (s.a.v.) Kur’ân öğretimini ele almasıdır. Bu çerçevede çalışma kapsamında ilk aşamada verilerin elde edilmesi için kapsamlı literatür taraması gerçekleştirilmiştir. Bunun sonucunda elde edilen verilerin analiz ve değerlendirmesinde nitel araştırma yöntemlerinden doküman analizi tekniği kullanılmıştır. Çalışma neticesinde Hz. Peygamber’in (s.a.v.) Kur’ân öğretiminde uyguladığı pedagojik esaslar “kabiliyetli olanları özel olarak seçip yetiştirmesi, Kur’ân öğretiminde fırsat eşitliği sunması, aceleci davranmaması, öğrenmede güçlük yaşayanları gözetmesi, hayata aktararak öğretmesi, alfabeden ziyade ezber yoluyla öğretimi benimsemesi, öğrencilerinden dönüt alması, bireysel ve toplu öğrenime imkân sunması, örgün ve yaygın Kur’ân öğretimini aynı anda uygulaması, Kur’ân’ın lafızlarını bizzat tatbik ederek öğretmesi, yazı ve ezberi birlikte kullanması, Kur’ân öğreniminde başarılı olanları teşvik ve takdir etmesi” şeklinde tespit edilmiştir. (shrink)

Bu çalışmada küresel İkinci Soğuk Savaş koşulları, post-truth (hakikat-ötesi) kavramı ve gelişmekte olan ekonomi toplumlarının tereddütleri nedeniyle yeniden söz konusu olan özne felsefelerinin sorun çerçevesi ve işlevi ele alınmaktadır. Ram Roy Bhaskar ve Jean-François Lyotard’ın eleştirilerine dayanılarak öznenin ancak kendi ekosistemi ve ekolojisinde bir toplumsal gerçeklik, karşılılıklılık ve mantıksal doğrulama olanağına erişebileceği fikri geliştirilmektedir. Postmodernizm ve post-yapısalcı felsefenin büyük anlatıların veya meta-söylemlerin bittiği yolundaki bildirileri, öznenin ancak kendi kişisel yaşamı ve fiziksel olarak dokunabildiği toplumsal çevresinden hareketle konuşabileceği anlamında kabul edilmelidir. (...) Kuşatıcılık ve farklılıkları önemseyen küreselleşme ve bireyselleşmenin mantığı ticari işlemektedir. Burada insan öznesi hem ekonomik, psikolojik ve hukuki güvencelerinden emin değildir, hem de toplum içerisinde kendine bir rol seçmekte zorlanabilmektedir. Böylece felsefi öznenin kendi mevcudiyetinin dışında ve doğrudan deneyimleyemediği kavramlar hakkında konuşmasının işlevsel ve yararlı olmadığı ifade edilmektedir. Özne felsefelerinin 2024-2050 arasındaki çerçevesi büyük ölçüde her öznenin kendi ekosistemi ve ekolojisinde ve pek karmaşık olmayan sorunlar etrafında teşekkül edecektir. (shrink)

In this article, I develop a novel version of the multiverse theory of sets called hierarchical pluralism by introducing the notion of “degrees of intentionality” of theories. The presented view is articulated for the purpose of reconciling epistemological realism and the multiverse theory of sets so as to preserve a considerable amount of epistemic objectivity when working with the multiverse theory. I give some arguments in favor of a hierarchical picture of the multiverse in which theories or models are thought (...) to be ordered with respect to their plausibility as a manifestation of endorsing the idea that some set theories are more plausible than others. The proposed multiverse account settles the pluralist’s dilemma, the dichotomy that there is a trade-off between the richness of mathematical ontology and the objectivity of mathematical truth. The view also extends and serves as an alternative position to Balaguer’s intention-based Platonism, from which he claims that a certain version of mathematical pluralism follows. (shrink)