: 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)

Abdurrahman Aliy, Felsefenin Tanrısı: Felsefi Teolojiye Giriş [The God of Philosophy: An Introduction to Philosophical Theology], 129 pp.

In the history of philosophy, philosophers have defined philosophy based on their own perspectives. This situation shows that it is a difficult and meaningless endeavor to put forward an understanding of philosophy that has clear boundaries and is accepted by everyone. However, despite these differences in definitions, there are some common points. Perhaps the most important of these common points is that philosophy is a stance, a positioning activity in the face of truth. In this positioning, William James tried to (...) find the moderate path between the currents of rationalism and empiricism and took a stance based on concrete differences in life. Like the empiricists, he tried to keep people's relations with facts alive, but at the same time, he did not exclude religion by adopting a rationalist attitude. However, James argued that abstract concepts cannot have meaning unless they find their counterpart in life. According to James, a life based only on abstract principles would not be qualified. In this study, I will try reconciling William James’ attitude towards abstract principles with practical life. (shrink)

How does literature engage with the legacies of Empire? This article examines how imperial decline and nation building are reflected in textual production after the First World War. With Turkey as a case study, it focuses on the post-imperial narrative as a form of narration dealing with the experience of imperial loss, political contingency and possibilities of national belonging. I argue that Turkey’s post-imperial condition is shaped by coming to terms with the loss of the Ottoman Empire, on the one (...) hand, and a nationalising present embedded in the experience of Western-dominated modernity, on the other. Against this backdrop, I examine essays from the compilations Yaşadığım Gibi (1970, ‘As I lived’) and Beş Şehir (1946, ‘Five Cities’) by Ahmet Hamdi Tanpınar, a key intellectual of the early republican era. The analysis of these post-imperial narratives reveals how Tanpınar tries to root Turkey’s national modernity in selected elements of the imperial past. For Tanpınar, continuity with (Turkified) imperial heritage is a prerequisite for a strong nation-state. (shrink)

The uneasy tension between ongoing disputes about Turkey's Europeanisation and an emphasis on cultural authenticity has characterised much of Turkish social and political thought over the last two centuries. This article explores conceptions of Europe, modernity and tradition contained in the writings of two twentieth-century Turkish writers, Ahmet Hamdi Tanpınar (1901–1962) and Peyami Safa (1899–1961) whose writings express an anxiety of cultural authenticity. Varieties of communitarian thinking, coupled with an emphasis on a ‘synthesis’ between past and future, tradition (...) and modernity, Turkey and Europe, had been invoked and advocated by many writers and scholars who sought to come to terms with the challenges surrounding Turkey's Europeanisation throughout the nineteenth and twentieth centuries. Tanpınar and Safa are widely considered to be among the most influential representatives of this deeply rooted communitarian tradition in modern Turkish social imaginary. By drawing on Tanpınar's and Safa's essays on politics, society, culture and the East–West distinction, this article demonstrates the radical divergences between their perspectives and draws out the political implications of their views of Europe, modernity and tradition. Although he appears to be one of the advocates of Turkey's Europeanisation and the idea of a civilisational synthesis, Safa's conservatism is based on a sketchy theory of radical particularity and cultural essentialism that reflects a repudiation of universalism and cosmopolitanism, and which shows a tendency bordering on a celebration of all collectivist self-assertions and struggles against liberal democracy. Tanpınar's communitarian vision, on the other hand, with its emphasis on ‘tradition’ and ‘continuity’, aims to reconcile the political ideals of European modernity with a restored cultural tradition. One of the primary purposes of this article is to fully work out the originality of Tanpınar's thought by highlighting the intimations of a distinctively hermeneutical dimension that figure prominently in his writings, and which have largely gone unnoticed. (shrink)

Ahmet Hamdi Tanpınar feels the civilization crisis in his soul like the most of the intellectuals who witnessed the last days of the Ottoman State and the establishment of the Republic. This uneasy intellectual of the Republic tries to find peace with a reasonable synthesis, such as changing to continue and continuing to change. The soul of time and space pervades every line that comes out of Ahmet Hamdi Tanpınar's pen. In his poem Time in Bursa (...) (Bursa’da Zaman), which deals with Ottoman life manifestations, is written to Bursa, known for its profound influence on the Tanpınar, where the synthesis of culture is seen on each corner. To comprehend Tanpınar’s poetry, it is necessary to think about time, space, memory, history, dream and imagination. These concepts take place in the lines of the Tanpınar as a call to the forgotten social identity. It is certain that imaginative memory has a collective dimension. The cultural memory that transcends individual life and becomes historical re-establishes the past by way of recollection. At this point, memory holds on to time and space against forgetting. For this reason, Ahmet Hamdi Tanpınar looks at time and space with another perspective. The poet, aware of the interaction of time and space with memory, attributes a symbolic meaning to these concepts. In this study, time and space perception of Ahmet Hamdi Tanpınar will be sketched out from the poem of Time in Bursa and the world of feeling and thought that shapes his works will be tried to be determined. (shrink)

Bu yazıda Cengiz Gündoğdu'nun geliştirdiği roman inceleme yöntemiyle Ahmet Hamdi Tanpınar'ın "Saatleri Ayarlama Enstitüsü" adlı romanı incelenmektedir.

There is an increasing interest in the possibility of using nudges to promote people's health. Following the advances in developmental biology and epigenetics, it is clear that one's health is not always the result of one's own choices. In the period surrounding pregnancy, maternal choice behaviour has a significant influence on perinatal morbidity and mortality as well as the development of chronic diseases later in life. One's health is thus a matter of one's own as well as one's maternal choices. (...) Therefore, self-regarding and other-regarding nudges should be considered as viable strategies to promote health. In this article, we introduce the concept of other-regarding nudges. We use the harm principle and the principle of beneficence to justify these other-regarding nudges. We conclude by stressing the importance of a fair assessment of expectations towards the nudgee, when determining whether a nudge is aimed at preventing harm or promoting a good. (shrink)

The aim of this article is twofold. First is to demonstrate that most values that underpin public health policy are a source of reasonable disagreement amongst citizens to whom said policy applies....

Entretien avec Hamdy Reda, artiste qui a créé un lieu d’art, Art-el-Lewa, dans le quartier informel très densément peuplé d’Ard-el-Lewa, situé entre deux autres grands quartiers informels Imbiba and Boulak El Dakrour. Art-el-Lewa est un espace de mise en œuvre de dialogue entre artistes et société. Cet espace indépendant aide les projets artistiques à se réaliser, offre des workshops aux membres de la communauté et aux artistes émergents ; il organise des expositions et reçoit des artistes en résidence ; il (...) encourage les projets qui enrichissent la vie civique et culturelle d’Ard-el-Lewa ; il utilise l’art pour faire avancer les questions d’environnement. Hamdy Reda nous raconte pourquoi et comment il a ouvert cet espace, et quels projets le lieu a hébergés. (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)

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)

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)

This paper examines Hanafi’s concept of Occidentalism in the epistemological approach. It aims to investigate the character, study source, research method,validity, and objectives of Occidentalism. The paper findings demonstrate that Occidentalism is a science which aims to dismantle the myth of Western superiority and, in turn, to build an equal civilization. The study root of Occidentalism is the formation, structure, and fate of the European consciousness. The formation comprises the exposed and unexposed sources of the European consciousness. The structure en (...) compasses the ideologies of nationalism, Zionism, Nazism, Facism, and racialism. Fate relies on the model of the relationship between the East and the West. Afterward, Hanafi employs two research methods: historical-dialectical and phenomenology. Lastly, science can be recognized as Occidentalism if it has a five fold standard: there is the dialectic of the East and the West, positioning European consciousness as the study object, self-liberation as the spirit to liberate the East from Western hegemony, dismantling the myth of cosmopolite culture, and the accomplishment of an equal civilization. (shrink)

I would like to thank all who have taken the time to read and comment on my target article in which I compare state neutrality and perfectionism as approaches to justify public health policy and ar...

Dans cet article, je voudrais étudier la version dite réaliste de la thèse d’indispensabilité qui donne lieu aux arguments les plus sérieux en faveur du platonisme en philosophie des mathématiques. Comme le dit très clairement Hartry Field (université de New York City), le meilleur représentant de cette version dite réaliste de la thèse d’indispensabilité n’est autre que Quine (1908- 2000). Je vais essayer donc de démontrer, contre le philosophe de New York City, comment les arguments d’indispensabilité ne justifient la thèse (...) platonicienne en philosophie des mathématiques que s’ils sont mis en relation structurelle avec ce que j’appellerai « les arguments métascientifiques ». J’essaierai donc de comprendre la nature des relations entre les arguments d’indispensabilité et les arguments métascientifiques, qui constituent, de mon point de vue, avec le réalisme onto-logique, les bases sur lesquelles s’élabore la théorie pragmatico-platonicienne et extensionnelle des mathématiques de Quine. (shrink)

Drawing on two years of ethnographic fieldwork in Egypt focused on organ transplantation, this paper examines the ways in which the “scientific” criteria of determining death in terms of brain function are contested by Egyptian doctors. Whereas in North American medical practice, the death of the “person” is associated with the cessation of brain function, in Egypt, any sign of biological life is evidence of the persistence, even if fleeting, of the soul. I argue that this difference does not exemplify (...) an irresolvable culture clash but points to an unsettling aspect of cadaveric organ procurement that has emerged wherever organ transplantation is practiced. Further, I argue that a misdiagnosis of the problem, as one about “religious extremism” or a “civilizational clash,” has obfuscated unresolved concerns about fairness, access, and justice within Egyptian medical spheres. This misdiagnosis has led to the suspension of a cadaveric procurement program for over 30 years, despite Egypt’s pioneering efforts in kidney transplantation. (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)

Formulating sound and acceptable embryo research policy remains challenging especially in a pluralistic world. This challenge has acquired a new dimension of complexity with the advent of so-called embryo models, which are derived from stem cells. In this article, we present a normative strategy to facilitate the process of sound policy-making in the field of human embryology. This strategy involves seeking neutral agreements on higher level theories and doctrines as well as seeking agreements on the level of concrete policy proposals. (...) We call this strategy: going high and low. By going high and low, the plurality of reasonable moral and epistemic convictions of stakeholders involved in the domain of human embryology is respected while the process of policy-making in this area is improved. (shrink)

Aristoteles, zamanı harekette açığa çıkan öncelik ile sonralıktan ve ânın birimler hâlinde düşünülmesinden dolayı sayı olarak betimlemiştir. Bu bağlamda Peripatetik doğa felsefesinde zaman, hareketin sayılması çerçevesinde tartışılmıştır. Halbuki bu sistemde zaman sürekli, sayı süreksiz niceliktir. Dolayısıyla tanım cümlesindeki sayı kavramı; zamanın sayı olmasının nasıl anlaşılacağı, sayının bir sayanı gerektirmesi ve çokluklarla ilişkili olması gibi hususlarda süreksizlik sorununu meydana getirmiştir. Nitekim Aristoteles, sürekli olması dolayısıyla zamanı, sayılan anlamında sayı kabul eder. Helenistik şârihler de zamanın sayı formunda betimlenmesinde, nicelikler arasında süreklilik ve (...) süreksizlik geçişkenliğini çözmeye çalışmıştır. Bu makalenin ana iddiası, İbn Sînâ’nın zaman anlayışının, Aristotelesçi zaman kavrayışının yeniden yapılandırılmış versiyonu olduğudur. İbn Sînâ zamanı, nicelikler arasındaki sürekli– süreksiz ilişkisine karşı, öncelikle hem büyüklük hem de ölçü olarak tartışılabilen miktar kavramıyla kurar. İbn Sînâ’ya göre miktar sürekli olduğundan, zaman bizzat süreklidir; sayı ise arazî biçimde zamana eklenir. Ayrıca, miktar olması bakımından zaman, sayan nefsi zorunlu kılmaz. Bu makale, İbn Sînâ’nın zaman kavramında gerçekleştirdiği yeniden yapılandırmasını; sayı, miktar, süreklilik ve göksel küreler üzerinden incelemektedir. (shrink)

On political epistemology of Muhammadiyah, an Islamic organization in Indonesia.

Extremism has been a problematic term to define and suggests different and opposing meanings. This study explores how Twitter users conceptualize extremism in Arabic and express their opinions/arguments to construct the term. A corpus of tweets was collected from Twitter API using the word ‘تطرف أو متطرف’ in Arabic for extremist/extremism. A topic modeling algorithm was then applied to the dataset to uncover latent associated concepts underlying extremism, followed by a critical discourse analysis using Van Dijk’s Sociocognitive approach. The discursive (...) and linguistic strategies used by Twitter users to support and justify their views of extremism were examined. The findings demonstrate an ideological influence that controls the concept of extremism, keeping it open to manipulation to serve shared interests and goals. Arab users of Twitter use extremism to promote their groups’ positive schema against others-negative schema. (shrink)

The post-New Order Indonesian politics has provided a political opportunity structure for the state towards democratization. It has a double-edged sword whatsoever: on the one hand democratization could lead to the civic engagement, but on the other hand, it provides a hot bed for the flourishing of anti-civic organization. As for the latter, following the fall of authoritarian regime of new Order in 1998, Indonesians have also witnessed the birth of transnational Islamist and radical organizations threatening the state’s integrity and (...) peaceful coexistence of the citizens. Amid the public appearance of these radical organization, an issue of ideological infiltration and sabotage of radical organization upon mainstreaming moderate Muslim organizations, such as Nahdlatul Ulama and Muhammadiyah do exist. This article tries to reveal the impacts of a such infiltration practices and the extent that radical narratives win the minds and hearts of important Muslim leaders. Taking a closer a look to Muslim leaders in Sampang district in the island of Madura, the centrum of traditionalist Muslim in Indonesian Islamo-landscape, finds out that intolerant and radical ideologies do resonate clearly among the leaders. This finding resort as an alarm and counter-narrative to the long-admired Islamic traditionalism as an important backbone for moderate Islam in Indonesia. (shrink)