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)

İslâm düşünce tarihine bakıldığında başta tefsir ve kelam olmak üzere hemen bütün ilim adamlarının Enbiyâ sûresinin 22. âyeti ekseninde Allah’ın varlığını ve birliğini muhtelif istidlal yöntemleriyle temellendirmeye çalıştıkları ve vahdâniyet tasavvurlarını daha çok bu ilâhî önermeye dayandırarak ortaya koydukları müşâhede edilmektedir. Buna ilaveten bu âyete yüklenen farklı yorumların, ilim adamlarının birbirlerini tekfir etmesine ve birbirlerine karşı pejoratif bir üslûp kullanmalarına yol açtığı görülmektedir. İslâmî ilimler metodolojisinin hemen her sahasında metinlerin satır aralarında bu ilâhî önermeye dair atıfların yanı sıra (...) bunun yorumu ekseninde gelişen ötekileştirici söylemin bulunması ve ilgili âyetin muhtevasına dair kapsamlı bir çalışmanın hazırlanmamış olması sebebiyle bu makaleye, Enbiyâ sûresinin 22. âyetinin anlamı ve yorumu konu olmaktadır. Bu çalışmada muhtelif dönemlerden ve farklı düşünce okullarından olan tefsir metinleri kronolojik olarak irdelenerek mezkûr âyete dair müfessirlerin Allah’ın vahdâniyetini anlama konusunda geliştirdikleri istidlâl yöntemleri, tarihsel süreçte bu âyetin yorumuna dair kırılma noktaları saptanmaktadır. Böylece tefsir-nahiv ve tefsir-kelam ilişkisi bağlamında ilgili âyetin kapsamlı bir şekilde irdelenmesi amaçlanmaktadır. Bu doğrultuda tefsir metinlerini kronolojik inceleme yönteminin yanı sıra doküman inceleme ve literatür tarama yöntemleri esas alınarak tefsir geleneğinde vahdâniyet âyeti bağlamında serdedilen yaklaşımlar hem deskriptif bir anlatımla saptanmakta hem de bunlar analitik bir üslupla tahlil edilmektedir. Son tahlilde Allah’ın kendi vahdâniyetini aklî önermelerle tartışmaya açık bir konu olarak sunması ve bu konuda aklın meydan okuyucu tavrına güvenmesi, İslâm’da hemen her bir mesele için akla işlevsel bir rol vermenin kaçınılmaz olduğu ve Allah’ın son vahiy mesajıyla akıl ile din çatışmasını ihsas eden bir metin göndermeyi amaçlamadığı kanaatine varılabilir. (shrink)

Kur’an-ı Kerim, dili ve üslubu açısından diğer kitaplardan farklı bir özelliğe sahip olması münasebetiyle hicrî ilk asırdan itibaren çeşitli araştırmalara konu olmuştur. Özellikle kime veya neye delalet ettiği belirsiz olan müphem hususların ve zamirlerin tayininde tefsirin sistemleşme döneminden itibaren eserler telif edilmiştir. Söz konusu belirsizlikler, tefsir ilminin gelişim sürecinden sistemleşme dönemine kadar özel bir ilgi alanı olarak ortaya çıkmış ve tarihi süreç içerisinde artan bir ilgi görmüştür. Ancak, bu alandaki araştırmaların daha sağlıklı sonuçlar verebilmesi için klasik yöntem ve kaynakların yanında (...) bağlamsal bilgiyi dikkate alan yöntemler ve okumalar da gereklidir. Kur’an ilimlerinde müphem hususların konusu olan zamirlerin mercii sorunu da bu çerçevede ele alınabilir. Araştırmamızın konusunu oluşturan Bakara sûresinin 146. ayeti ve En‘âm sûresinin 20. ayetinde bulunan zamirlerdeki belirsizlik bu konudaki örnekler arasında sayılabilir. Her iki ayetin de bizim araştırmamıza konu olan kısmı, aynı ifadelerle zikredilmektedir. Bu ayetlerdeki müphemlik, Ehl-i kitabın kendi evlatlarını bildikleri gibi aynı şekilde tanıyıp bildikleri şeyin belirsizliğidir. Mealen “Onu çok iyi bilmektedirler” ifadesinde geçen zamirin tam olarak neye atıfta bulunduğu konusunda müfessirler arasında farklı görüşler ve gerekçelendirmeler ortaya çıkmıştır. Bu görüşlerin ve yorumların dayanakları, tefsir geleneğinde bir taraftan müphemlik kültürünün mümkün kıldığı anlam zenginliğine katkıda bulunurken, diğer taraftan tercih zorluğunu ortaya çıkaran ikilemlere neden olmuştur. Çalışmada, müfessirlerin zamirlerin referans noktasına dair görüşleri sadece sınıflandırılmakla yetinilmemiş, aynı zamanda Bakara ve En‘âm sûrelerinde geçen söz konusu ifadelerin aynı manaya gelme imkanı tartışılmıştır. Zira zikredilen zamirlerin içerisinde bulunduğu her iki ayet de aynı ifadelerden oluşmaktadır. Lafzî müteşâbih olarak adlandırılan bu durum, zamirlerin de aynı mercii karşılayabileceği ihtimalini barındırmaktadır. Bu yüzden makalede müfessirlerin görüşleri tercihlerin gerekçeleri bakımından da incelenmektedir. Aynı şekilde tefsir kitâbiyatında var olan bu görüşler, müfessirlerin kronolojisi dikkate alınarak liste halinde sunulmuştur. Bu sayede zamirlerin anlamına dair tercihlerde tefsir tarihinin farklı dönemlerinde kronolojik değişimlerin var olup olmadığı ortaya konulmuştur. Ayrıca zamirlerin isnadının belirlenmesinde ya da ihtilafları oluşturan görüşlerin gerekçelendirilmesinde bağlamsal bilgilerin nasıl bir rol oynadığı da örneklerle ele alınmaktadır. Bu sayede çalışmada genelde Kur’an’ı anlamada daha özelde ise zamirlerin isnadının tespitinde bağlam bilgisinin fonksiyonu somut bir şekilde görülebilecektir. (shrink)

The interpretation of the verses of the Qur’ān, which contains condem-nation or criticism at the literal level towards the Prophet, has been the sub-ject of interest in contemporary studies as well as in classical tafser. The in-terpretation of such forms of addressing to the Prophet Muhammad (and some other prophets) can be analyzed within the framework of the idea of “Infallibility of Prophet” (ismat al-anbiyā) as well as in terms of the func-tional/performative references of the verses in the conditions of (...) their revela-tion. Therefore, Hz. Whether these verses that address the Prophet contain some kind of condemnation, if they contain it, whether this issue will be a contrast to the understanding of ismat is considered a common field of re-search related to the disciplines of tafsir [Quranic Exegesis]; and kalam [Is-lamic Theology]. Determining the meaning through activities such as reveal-ing the philologically probable meanings of the expressions contained in the verses in question and compiling narrations about the subject is related to the discipline of tafsirand the aspect of the subject that corresponds to the adjective ismat is related to the science of kalam. In this context, this article will focus on some problems that may result from ignoring the occasions of revelations, narrations of companions and successors and, some problems that may arise if the discussions on the subject of ismet which is related to the discipline of kalam, on Qur’ān translations based on the translation analysis of verse al-Ahzāb 33/1. Thus, in the light of the evaluations of the commentators of the classical period, the meaning understood from the verse will be compared with the literal meaning, the subject/discussions in different disciplines and the contributions of the results obtained from these discussions in solving the problems in another discipline will be mentioned. (shrink)

Çalışmamızda Kur’ân’da izzet ve mülk kavramlarının nasıl bir üslupla sunulduğu ve tefsir kaynaklarımızda izzet ve mülkün elde edilme keyfiyetine nasıl yaklaşıldığı hususu ele alınmıştır. Bu kapsamda mülk ve izzetin teminine dair âyetler incelenmiş, Fâtır sûresinin 10. âyeti ise diğer âyetlere nispetle daha ayrıntılı biçimde ele alınmıştır. Zikri geçen âyetin çalışmanın merkezinde olmasına bağlı olarak konuyla ilgili kavramsal çerçeveye söz konusu âyetteki kavramlar da dâhil edilmiştir. Bu doğrultuda izzet, mülk, amel, sâlih ve kelime kavramları makalenin sınırlı alanı kapsamında incelenmiştir. (...) Sözü edilen kavramlar incelenirken genel bir çerçeve çizildikten sonra makaledeki teze destek olacak anlam çerçevesi üzerinde yoğunlaşılmıştır. Ele alınan kavramların pek çok çalışmada ele alınmasına binaen söz konusu kaynaklara da değinilmiş fakat sözlükler ve tefsirlerdeki açıklamalar esas alınmıştır. Kavramsal çerçeveden sonra izzet ve mülkün temini hususunda ilâhî meşîet ve ilâhî yasalar eksenindeki anlayışlara yer verilmiştir. Çalışmanın son kısmında özellikle Fâtır sûresinin zikri geçen âyeti ve sâlih amel kavramı çerçevesinde konuyla ilgili tarafımızca değerlendirmelerde bulunulmuştur. Bu değerlendirmelerde âyetlerin vakıa üzerinden tefsir edilmesi anlayışı ve tefsir kaynaklarında bu anlayışı yansıtan yaklaşımlar benimsenmiştir. (shrink)

İ‘câzü’l-Kur’ân literatürüne bakıldığında ilim adamlarının i‘câzın ne anlama geldiği, tehaddînin mâhiyeti ve bu olgunun ne şekilde tahakkuk ettiği konusunda birtakım çözüm yolları bulmaya çalıştıkları; bu konuyu nazm, fesâhat ve belâgatla ilişkilendirerek çok sayıda teori ortaya koydukları görülmektedir. Bu bağlamda Kur’ân metninin ne kadarının mu‘ciz olduğu, muârızlarına müteveccih tehaddînin asgari miktarı meselesinde serdedilen görüşlerden biri, Kur’ân’ın iç düzenin en küçük birimi olan âyetle tehaddîdir. İslâm düşünce tarihinin klasik ve modern dönemlerinde savunucusu bulunan bu yaklaşıma göre Kur’ân’ın en küçük birimi olan âyet (...) veya âyet eczâsı, mu‘ciz olmakta ve muarızlara bunlarla meydan okunmaktadır. Konuya ilişkin daha önce bir çalışmanın yapılmamış olmasından hareketle i‘câzü’l-Kur’ân literatürüne katkı sunmayı amaçlayan bu çalışmada, tehaddînin âyetle tahakkuk ettiğini belirten ilim adamlarının istidlâl yöntemleri önce deskriptif bir üslupla aktarılmakta, akabinde bunlar analitik bir bakış açısıyla irdelenmektedir. Son olarak da âyetle tehaddî teorisinin Kur’ân’ın bütünlüğüne riayet ilkesine uyup uymadığı test edilmekte ve bu bağlamda i‘câz olgusunun mâhiyeti incelenmektedir. Sonuç olarak mezkûr ilke esas alındığında fesâhat ve belâgat yönlerinin her âyette eşit düzeyde tahakkuk ettiğini söylemek mümkün gözükmemektedir. Zira Kur’ân’da iki harften ya da tek kelimeden oluşan âyetlerin tehaddîye veya mu‘cizeye konu olduğunu aklen ileri sürmek mümkün değildir. Bu durumda tehaddînin kısa veya uzun olmasına bakılmaksızın âyet veya âyet parçacıklarında değil de her bir sûrenin bütünlüğünde gerçekleştiğini savunmanın daha isabetli bir yaklaşım olduğu kanaatine ulaşılmaktadır. (shrink)

İslam’ın ilk vahyi kabul edilen Alak suresinin ilk beş ayeti eğitim açısından daha çok “oku” emri üzerinden yorumlanmaktadır. Bir ve üçüncü ayette tekrar eden bu oku emri, açık bir okuma ve öğrenme vurgusu olarak sunulmaktadır. Dördüncü ayetteki “kalem” ifadesi okumanın yanında yazmayı da sürecin bir parçası olarak takdim eder. “Rabb” ile “terbiye” arasındaki ilişki de yine eğitimin etimolojisi ve tanımı söz konusu olduğunda ilk vahiy bağlamında öne çıkartılan hususlar arasındadır. Bununla birlikte eğitimin temel unsuru insandır. İlk ayetler eğitim açısından incelenirken (...) bu unsur dikkatlerden kaçmaktadır. Buradan hareketle “Eğitimin temel unsuru kabul edilen insan, İslam eğitim sürecini başlatan ilk vahiyde nasıl ele alınmıştır?” sorusun cevabı aranmıştır. Doküman analizi yoluyla yürütülen çalışmada klasik dönem müfessirlerinin eğitimin temeli olan insan unsurunu nasıl ele aldıkları incelenmiştir. 14. asrın sonuna kadar eserleri incelenen müfessirler Alak suresinin ilk iki ayetine dair yaptıkları yorumlarda “insanın şerefi” neticesine ulaşmışlardır. İnsanın İslam’daki yüksek mevkiinin ilk vahiyde yer alması, İslam eğitim programlarının “insanın şerefi” ekseninde tasarlanması yönünde bir mesajdır. (shrink)

İsrâ ve mi‘rac Allah tarafından Hz. Peygamber’e lütfedilmiş iki büyük mucizedir. İsrâ olayı, ismini kendisinden aldığı İsrâ sûresinin ilk âyetinde anlatılmaktadır. Dolayısıyla bu olay Kur’ân ile sabittir. Mi‘rac hâdisesi ise birçok sahâbîden gelen ve çoğu hadis âlimlerine göre tevâtüren sabit olan bir hâdisedir. Ayrıca hem tefsir hem de hadis âlimleri mi‘racla, Necm sûresinin ilk 18 âyeti arasında da bir ilişki kurmuşlardır. Başka bir deyişle Necm sûresinin ilk 18 âyeti Hz. Peygamber’in yaşamış olduğu mi‘rac olayının tasviri (...) olarak değerlendirilmektedir. Ancak Necm sûresinin Mekke döneminin ilk yıllarında indiği, mi‘rac hâdisesinin ise hicrete yakın bir zamanda meydana geldiği de kaynaklarda zikredilmektedir. Bu durumda sûre ile sûreye isnat edilen olay arasında bir anakronizm/tarih uyuşmazlığı ortaya çıkmaktadır. Ortaya çıkan tarihsel uyuşmazlığa göre isrâ olayının akabinde yaşanan mi‘racın, Necm sûresinde anlatılan olayla ilişkili olmadığını söylemek gerekir. Ayrıca söz konusu anakronizme bağlı olarak Necm sûresinin ilgili âyetlerinin metafizik bir olayı değil Mekke’de gerçekleşmiş fizikî bir hâdiseyi anlattığı da ileri sürülmüştür. Bu amaçla, sûrede zikredilen bazı kelimeler Mekke’nin coğrafi yapısıyla ilişkilendirilerek olay etrafında maddî âlemle irtibatlı fikirler beyan edilmiştir. Anlam ağı, kavramsal yapı ve olay örgüsü, ilgili âyetlerin fizikî âlemle ilişkilendirilmesine imkân tanımakta mıdır? Maddî âlemle ilişkilendirmekten ziyade Necm sûresindeki içeriği başka bir mi‘rac olayıyla irtibatlandırmak suretiyle bu anakronizmi çözümlemek mümkün müdür? Bu makalede bu sorular cevaplanmaya ve Necm sûresiyle mi‘rac olayı arasındaki zaman farklılığı ve Necm sûresinin bazı âyetlerinin muhtevasına yönelik ileri sürülen birtakım düşünce ve yorumlar tahlil edilmeye çalışılacaktır. (shrink)

Mu'tazila and Shīʿa (Zaydiyya-Imāmiyya) have common views on many theological issues except the imamate. This issue has been generally accepted by other Islamic scholars rather than Shīʿa and by Western researchers. That in this interaction between the Mu‘tazila and the Shīʿa, the Shīʿa is the side mostly affected. However, it is an issue that should not be overlooked that the Shīʿa partially influenced the Mu'tazila in ʿAlī b. Abī Ṭālib, over the other Companions. In this context, some persons from the (...) Baghdad Mu’tazila School such as Bishr b. al-Muʿtamir (d. 210/825), Jaʿfar b. Mubashir (d. 234/848), Jaʿfar b. Harb (d. 236/850) and al-Iskāfī (d. 240/854) argued that the imamate of Abū Bakr, who was less virtuous, was permissible although they considered ʿAlī as the most virtuous person after the Prophet. In addition, al-ʿAllāf (d. 235/849-850), al-Naẓẓām (d. 231/845), Abū Abdullah al-Basrī (d. 369/979-80) and Qāḍī ʿAbd al-Jabbār (d. 415/1025) along with Abū ʿAlī al-Jubbāʾī (d. 303/916), one of the chiefs of the Basra Mu'tazila School, and Abū Hāshim al-Jubbāʾī (d. 321/933) did not accept the order of caliphate as the order of virtue. This study focuses on the issue of whether the aforementioned affinity between Mu'tazila and Shīʿa affected Mu'tazila, especially in the interpretation of the verses associated with ʿAlī. In the study, the aforementioned problem was examined through the tafsīr al-Kashshāf of the Muʿtazilī mufassir al-Zamakhsharī (d. 538/1144). In addition to the importance of tafsīr, the fact that al-Zamakhsharī took lessons from Shīʿīte/Zaydī persons and he wrote the tafsīr with the support of Zaydī leader al-Wahhās (d. 506/1112) is effective in handling this issue through al-Kashshāf's tafsīr. In the first part of the study, first of all, the interaction between Imāmiyya and Zaydism, which are the two most important branches of Mu‘tazila and Shīʿa, is briefly mentioned. Then, Mu'tazila’s and Al-Zamakhsharī’s view on ʿAlī's position among other caliphs is emphasized. Al-Zamakhsharī, who is from the Basra school of the Mu'tazila, does not consider ʿAlī b. Abī Ṭālib superior to Abū Bakr, unlike al-ʿAllāf, Abū ʿAlī al-Jubbāʾī, Abū Hāshim al-Jubbāʾī and Qāḍī ʿAbd al-Jabbār, who are the leading figures of this school. In fact, the fact that he always observed the order of the caliphate while talking about the merits of the four caliphs supports the possibility that, unlike his predecessors, he accepted the order of the caliphate as the order of virtue. In the second part, it is questioned whether the narrations that al-Zamakhsharī included in his tafsīr of the verses associated with ʿAlī are similar to the narrations of the Shīʿīte/Zaydī/Imāmī tradition and whether he interpreted the verses in parallel with these narrations. In this respect, the tafsīr al-Kashshāf has been examined comparatively with the Sunni and Shiite tafsīrs prior to it. Eventually, while interpreting these verses associated with the Ahl al-bayt (members of the Prophet’s household), al-Zamakhsharī highlights the narrations that appreciate the virtues of ʿAlī b. Abī Ṭālib and his child. However, he also refrains from making comments that would be in line with the Shīʿa's belief in imamate. In particular, his tafsīr of the verse al-Aḥzāb 33/33 in the context of the Prophet’s wives is the greatest indicator of this situation. It has been determined that while al-Zamakhsharī includes the narrations highlighting the virtue of ʿAlī b. Abī Ṭālib and his children, he mostly follows the Sunni commentator al-Thaʿlabī. In particular, it has been seen that al-Zamakhsharī transferred the narration material in the interpretation of the relevant verses from al-Thaʿlabī's commentary almost in the same way. However, it is noteworthy that al-Zamakhsharī differs from him in some details such as linguistically supporting these narrations in some verses such as ʾĀli ʿImrān 3/61 and al-Māʾidah 5/55. An indirect influence can be mentioned because al-Thaʿlabī frequently narrates the narrations supporting the Shīʿītes in places where there is a Sunni-Shīʿīte conflict. Therefore, although there is no evidence that al-Zamakhsharī took these narrations from Shīʿīte sources, it is seen that he brought ʿAlī b. Abī Ṭālib-based narrations in Sunni sources into the fore. Even in the commentary of al-Ḥākim al-D̲h̲us̲h̲amī, al-Zamakhsharī's teacher in the line of Zaydi/Mu'tazili, the lack of Ali emphasis in the interpretation of the aforementioned verses supports our view. (shrink)

Polygyny, the marriage of a man with more than one woman at the same time is a well-known practiced in human history. Islamic law accepts the institution of polygyny as a substitute provision if it fulfills the certain conditions and reasons, -and limited the maximum number of wives to four. Although polygyny is mubah (permissible) in Islamic law, it is not an absolute right that every man can use arbitrarily. Thus in Islamic law, the legitimacy of polygyny has been attributed (...) to the presence of two basic conditions: the observance of justice among co-wives and providing maintnance. However, the observance of these conditions that is left to the mercy of men leads to the exploitation of the right for practicing to polygyny and victimization of the first spouse. Therefore, inserting some restrictions for using this right has come to the agenda from time to time in Islamic legal history. The first legal arrangements concerning the restriction of the polygyny (taaddud al-zawjāt) in the history of Islamic law were indirectly made with the Family Law Decree of 1917 which was prepared in the last periods of the Ottoman Empire. Among the late Islamic jurists, the issue of the limitation of polygyny by public authority in Islamic law continues to be discussed. The civil laws of contemporary Muslim countries contain different regulations on the issue. In this article, the restriction of polygyny by the public authority in Islamic family law will be focused on.Summary: Polygyny, the marriage of a man with more than one woman at the same time is a well-known practiced in human history. Islamic law accepts the institution of polygyny as a substitute provision if it fulfills the certain conditions and reasons, and limited the maximum number of wives to four. Thus, relevant verses in the Qur’an (al-Nisa 4/3, 129) and the Prophet’s own practice (al-Ahzab 33/50, 51, 59 al-Tahrim 66 / 3-5) show that it is legitimate for a man to marry more than one woman (up to four) at the same time in Islamic law. Although polygyny is legally permissible (mubah) in Islamic law it is not an absolute right that every man can arbitrarily use. Thus in Islamic law, the legitimacy of polygyny has been attributed to the presence of two basic conditions: the observance of justice among co-wives and providing maintenance. On the other hand, there may be some exceptional circumstances permitting polygyny in Islamic law. For example, when female population is much more than male in the society and when a, woman is can not fulfill her family duties due to her cureless illness, polygyny is permitted in Islamic law.As it can be understood from the explanations above, polygyny in Islamic law is not a general and mandatory provision that should be applied by every man who has legal capacity to marry. On the contrary, it is an exceptional provision that is justified if there are certain conditions and justifications. According to this; polygyny is a moral and legal institution that is made up of mutual consent based on individual and social conditions and needs in Islamic law. Therefore, men do not have to marry a second woman on their current wives, as well as women have the right to say “no” to marry a married man as a second wife.When the conditions and rationales indicated in the relevant verses and doctrine are evaluated together, it can be said that in order to be able to legitimize the polygyny in Islamic law, there must be three basic conditions:(1) Observing justice among spouses, (2) Having sufficient financial power to provide maintenance for spouses, (3) Existence of individual or social need or necessity.Therefore, in order to prevent the exploitation of polygyny, which is justified under certain conditions and justifications in Islamic law, the above-mentioned conditions must be fulfilled. Otherwise, polygyny can cause some problems, unrest and injustice for individual, family and society. Hence, in the presence of certain conditions and justifications, polygyny accepted in Islamic law as a moral and legal institution aiming the elimination of individual and social arbitration.Although the legitimacy of polygyny in Islamic law depends on the existence of certain conditions and special circumstances, it is a known fact that they are not always observed in practice. It can be said that the right of polygyny is a subject of abuse in practice. Therefore, the limitation of polygyny by the public authority has come to the fore in Islamic legal history. Today, control of the public authority and inserting some restrictions of polygyny continue to be discussed among the Islamic jurists. In the past, it is possible to say that the control of the exercising of this right has been done relatively by society (social environment). However, nowadays, since the society cannot perform the control mechanism, it is brought up by the state (public authority) on behalf of the society.Among the contemporary Islamic jurists regarding the supervision or limitation of polygyny by the public authority; there are two approaches: “those who accept” and “those who do not accept” such restrictions.Islamic jurists, who accept that public authority is allowed to intervene in polygyny, grounded their views on two perspectives: The first is that the polygyny is legally permissible and the public authority has the authority to limit the permissible (mubah) in Islamic law. The second is that polygyny is restricted with the conditions in the Qur’anic verses such as “husband’s observation supervision of justice among his wives” and “having the power for ensuring the livelihood (nafaqa) of his wives” and it is more appropriate for the benefit of society and the purpose of the legislator (Shari’) to be subject to the control of the public authority whether these conditions are present or not. Islamic jurists, who do not agree that the public authority has the right to intervene in polygyny grounded their views on two perspectives as well: First, polygyny is a legitimate right mentioned in the verses in Islamic law and there is no definite proof that this can be prohibited or restricted by the public authority. Secondly, it is contrary to the verses to prohibit or limit the right that the Qur’an makes legitimate (free).Thus, it is possible to say that the opinion which accepts that the public authority has to limit polygyny is more accurate in terms today’s social conditions. Namely, polygyny is linked to two basic conditions: ”husband’s observance of justice among his wives and having the power to provide maintenance for his wives. Therefore, supervision of the public authority on checking the existence of these conditions is more appropriate for the purpose of the legislator (Shari legitimizing polygyny and social benefit.In fact, the Ottoman Family Law Decree of 1917 indirectly limited the right of the husband to marry more than one woman, giving the woman right to stipulate a condition in her marriage contract that her husband not to marry a second woman. In the 1924 Draft of Family Law Decree, which was prepared after the repeal of the Family Law Decree of 1917, but not enacted, it was proposed that the application of polygyny should be presented to the approval judge.In today’-s Muslim countries, there are three different practices: namely “completely prohibiting polygyny”, ”releasing polygyny” and “giving the court the right to monitor the existence of necessary conditions “. In countries such as Morocco, Algeria, Iraq, Syria, Indonesia, Malaysia (and Pakistan), the validity of polygyny depends on the permission and supervision of the judiciary. Some of these countries which have accepted judicial review have given the judicial control for the requirement of justice, some of them the conditions of justice and maintenance some of them for the conditions of justice, maintenance and a legitimate justification.In sum, in accordance with the provisions of the relevant verses, polygyny in Islamic law is legitimately permissible (mubah). However, the public authority has the right and authority to limit the mubah in Islamic law in the case of the elimination of damage and the necessity of the public interest. On the other hand, the public authority has the right and authority to enact the law in Islamic law by preferring one of the existing ijtihads that meet the needs of the society and conforms to the conditions of the age.According to this, when the public authority made a statutory regulation that links the use of right of polygyny to the permission of the judge, this regulation is binding on society.Therefore, in the event of such a legal arrangement, it is possible for the public authority to allow the men who comply with the conditions and not to allow the ones who are not to comply with the conditions after conducting the necessary investigation. As a matter of fact, now Family Laws of many Muslim countries now include such legal arrangements. It is also worth mentioning here that there may be a necessity for a man to marry more than one woman (up to four) at the same time in terms of social benefits, when the population of male and female in a society is excessively disproportionate. In such circumstances, it is also possible that the public authority encourages, or even mandates, the marriage of men who have fulfilled the conditions to more than one woman. (shrink)

Résumé C’est chiffres en mains et masques de clowns au visage qu’il faut rejeter les politiques menées au nom de l’austérité. Leur absurdité et leur injustice sautent aux yeux de qui sait compter, pour autant qu’on aide à gratter sous la surface des phrases toutes faites. Voici un petit manuel pratique pour aider l’indignation à prendre forme et à demander raison.

Klasik tefsir merviyatı konulu kaynaklarda En‘âm sûresinin Mekke döneminin sonlarında tek seferde topluca nazil olduğu rivayet edilmektedir. Bununla birlikte sûrenin bazı âyetlerinin farklı zamanlarda indiğine işaret eden sebeb-i nüzul rivayetleri bulunmaktadır. Aynı şekilde bazı âyetlerinin Medenî olduğu bilgisi de birçok rivayette vurgulanmaktadır. Farklılaşan rivayetler, En‘âm sûresinin tek seferde mi yoksa belirli bir zaman aralığında peyderpey mi nazil olduğu konusunda bir çelişkiyi beraberinde getirmektedir. Sûrenin nüzulünün mahiyetinin tespit edilmesi ve neticede bu çelişkili durumun giderilmesi önem taşımaktadır. Bu makalede, En‘âm (...) sûresinin metin içi ve metin dışı bağlamının değerlendirilmesi ile sûrenin nüzul sürecinin incelenmesi hedeflenmektedir. Böylece sûrenin tek seferde mi yoksa farklı zamanlarda mı nazil olduğunun tespit edilmesi amaçlanmaktadır. Metin dışı bağlam ile kastedilen, sûrenin tek seferde indiğini ya da sûrenin farklı âyetlerinin farklı zamanlarda ve muhtelif sebeplerle indiğini ifade eden rivayetler ekseninde şekillenen tarihî arka plandır. Metin içi bağlam ile kastedilen ise En‘âm sûresinin lafzî ve anlamsal yapısı ile ortaya çıkan metinsel özellikleridir. Bu şekilde sûrenin hem indirilişine dair rivayetler hem de metinsel özellikleri göz önüne alınarak incelenmekte ve özellikle müfessirlerin konu hakkında ortaya koydukları çözüm önerileri karşılaştırmalı bir analizle değerlendirilmektedir. Bu konu üzerinde son dönem müfessirlerinin çok daha fazla durduğu görülmüştür. Rivayetlerin hem teknik hem de içerik analizi, sûre hakkındaki sebeb-i nüzul rivayetlerin mahiyeti, sûrede ortaya çıkan metinsel bütünlük ilgili müfessirlerin bu mevzuda özellikle üzerinde durdukları konular olmuştur. Zira bazı müfessirler tek seferde indirildiğine yönelik rivayetleri hem sened hem de aksi yöndeki rivayetlerden dolayı sahih bulmamıştır. Birçok müfessir ise sûrenin tek seferde nüzulünün mümkün olduğunu iddia etmiştir. Bu görüşlerini delillendirirken de özellikle sebeb-i nüzul rivayetler üzerinde durmuşlardır. Bu rivayetlerin muteber hadis kaynaklarında yer almadığını ayrıca bunların sonradan âyetin anlamını beyan etmek için yapılan esbâb-ı nüzûl yorumlar olduğunu ifade etmişlerdir. Ayrıca hükmün taahhürü ve nüzul tekrarı gibi usule dair konulardan yararlanarak görüşlerini temellendirmeye çalışmışlardır. Sûredeki metinsel bütünlük de bu kapsamda değerlendirilmiştir. Zira En‘âm sûresinde, müşriklerin Hz. Peygamber’e ve onun tebliğ ettiği dinin her bir esasına karşı yaptıkları itirazların cevaplandığı ve câhiliyeye ait uygulamalarının, örf ve âdetlerinin reddedildiği görülmektedir. Sûrenin ilk âyetinden son âyetine kadar görebildiğimiz metinsel bütünlük ve bu paralelde seyreden tarihî arka plan ayrıca sûrenin “tek seferde nazil olduğunu” bildiren rivayetler hep birlikte ele alınınca En‘âm sûresinin tek seferde indirilmiş olması ihtimalinin yüksek olduğu görülmektedir. (shrink)

How does John Cage’s conceptual work 4′33" communicate its meaning and how can we appreciate it? In this paper, I develop two competing interpretations to tackle these questions. First, drawing on Peter Goldie and Elisabeth Schellekens’s account of conceptual art and on Cage’s commentary on 4′33", I elaborate an overlooked idea that the work creates a new art form of conceptual music, which can be appreciated exclusively through the ideas it conveys. However, I argue that the conceptualist interpretation of 4′33" (...) does not help us understand the work’s point, because it reveals a set of inconsistent claims about music and listening. The second interpretation draws on Julian Dodd’s view that the physical medium is irreducible in appreciating conceptual artworks. I develop this view by introducing a notion of a gesture to expand on how the performance of 4′33" contributes to its aesthetic appreciation and propose an alternative interpretation of the work’s meaning. (shrink)

Aristotle contrasts episteme and doxa through the key notions of universal and necessary. These notions have played a central role in Aristotle’s characterization of scientific knowledge in the previous chapters of APo. They are not spelled out in APo I.33, but work as a sort of reminder that packs an adequate characterization of scientific knowledge and thereby gives a highly specified context for Aristotle’s contrast between episteme and doxa. I will try to show that this context introduces a contrast in (...) terms of explanatory claims: on the one hand, episteme covers those claims which capture explanatory connections that are universal and necessary and thereby deliver scientific understanding; on the other hand, doxa covers the explanatory attempts that fail at doing so. (shrink)

This paper discusses the contrast between scientific knowledge and opinion as it is presented by Aristotle in Posterior Analytics A.33. Aristotle's contrast is formulated in terms of understanding or not understanding some "necessary items". I claim that the contrast can only be understood in terms of explanatory relevance. The "necessary items" are middle terms (or explanatory factors) that are necessary for the fully appropriate explanation. This approach gives a coherent interpretation of each step in the chapter.

ABSTRACTWhat is John Cage's 4′33″? This paper disambiguates this question into three sub-questions concerning, respectively, the work's ontological nature, the art form to which it belongs, and the genre it is in. We shall see that the work's performances consist of silence, that it is a work of performance art, and that it belongs to the genre of conceptual art. Seeing the work in these ways helps us to understand it better, and promises to assuage somewhat the puzzlement and irritation (...) of those who are at first resistant to its charms. (shrink)

When Aristotle argues at the Metaphysics Z.17, 1041b11–33 that a whole, which is not a heap, contains ‘something else’, i.e. the form, besides the elements, it is not clear whether or not the form is a proper part of the whole. I defend the claim that the form is not a proper part within the context of the relevant passage, since the whole is divided into elements, not into elements and the form. Different divisions determine different senses of ‘part’, and (...) thus the form is not a part in the same sense as the elements are parts. I object to Koslicki’s (2006) interpretation, according to which the form is a proper part along the elements in a single sense of ‘part’, although she insists that the form and the elements belong to different categories. I argue that Koslicki’s reading involves a category mistake, i.e. the conjunction of items that do not belong to the same category (Goldwater 2018). Since for Aristotle parthood presupposes some kind of similarity of parts, the conjunction of form and elements requires treating these items as somehow belonging to the same category, e.g. ‘being’, but no such category exists. (shrink)

This chapter discusses the first part of Aristotle's Posterior Analytics A-33, 88b30-89a10. I claim that Aristotle is not concerned with an epistemological distinction between knowledge and belief in general. He is rather making a contrast between scientific knowledge (which is equivalent to explanation by the primarily appropriate cause) and some explanatory beliefs that falls short of capturing the primarily appropriate cause.

Julian Dodd [2018] persuasively argues that John Cage’s 4′33″ should be characterised as a silent piece, as opposed to a sonically replete piece, containing the environmental sounds that occur as it is performed; a piece of performance art, but not a piece of music; a work of conceptual art. While I agree with Dodd’s claims, I contend that he fails to account for two features of 4′33″. I argue that a qualified description of Cage’s work as belonging to a subgenre (...) of conceptual art could address these shortcomings. (shrink)

At the end of Republic 5, Plato distinguishes epistêmê from doxa, knowledge from belief. In Posterior Analytics 1.33, Aristotle provides his own distinction between epistêmê and doxa. I explore his way of distinguishing them and compare it with Plato's.

The status of beauty in Plotinus' metaphysics is unclear: is it a Form in Intellect, the Intelligible Principle itself, or the One? Basing themselves on a number of well-known passages in the "Enneads," and assuming that Plotinus' Forms are similar in function and status to Plato's, many scholars hold that Plotinus theorized beauty as a determinate entity in Intellect. Such assumptions, it is here argued, lead to difficulties over self-predication, the interpretation of Plotinus's rich and varied aesthetic terminology and, most (...) of all, the puzzling dearth of references, in the whole of the "Enneads," to a Form of Beauty. A detailed reading of VI.7.32 and 33 reveals that, in these two crucial passages at least, Plotinus adopts an aesthetic approach to the One and that, far from confining Beauty to Intellect, he equates the One, the Good and the Beautiful. This reading is here supported not only by an analysis of the text but also by a consideration of the semantic differences between μορφή and ε[unrepresentable symbol]δος, the inter-relatedness, in Plotinus' philosophy, of the concepts of love and value, and the exclusion of beauty from the πρ[unrepresentable symbol]τα γένη. In turn, the exegesis of VI.7.32 and 33 raises the issue of the significance for aesthetics understood in the narrow sense of the word, of Plotinus's ontology of beauty. It is here claimed that in so far as sensible beauty, both artistic and natural, can be nothing else than an effect of the shaping action of the Forms and a reflection of their radiance, singular or global, it should not be held that Plotinus had an aesthetics in the modern sense of this term. (shrink)

This book reconstructs key aspects of the early career of Descartes from 1618 to 1633; that is, up through the point of his composing his first system of natural philosophy, Le Monde, in 1629-33. It focuses upon the overlapping and intertwined development of Descartes’ projects in physico-mathematics, analytical mathematics, universal method, and, finally, systematic corpuscular-mechanical natural philosophy. The concern is not simply with the conceptual and technical aspects of these projects; but, with Descartes’ agendas within them and his construction and (...) presentation of his intellectual identity in relation to them. Descartes’ technical projects, agendas and senses of identity shifted over time, entangled and displayed great successes and deep failures, as he morphed from a mathematically competent, Jesuit trained graduate in neo-Scholastic Aristotelianism to aspiring prophet of a systematised corpuscular-mechanism, passing through stages of being a committed physico-mathematicus, advocate of a putative ‘universal mathematics’, and projector of a grand methodological dream. In all three dimensions—projects, agendas and identity concerns—the young Descartes struggled and contended, with himself and with real or virtual peers and competitors, hence the title ‘Descartes-Agonistes’. (shrink)

One widely discussed feature of Paradiso 33 is Dante’s emphasis on his failure to represent in words and memory his pilgrim’s exalted vision of the Trinity. Against other interpretations of this canto, I will discuss why, despite the fact that the language of failure seeks to reinforce the poetic illusion that revelation’s authority is grounded in an unmediated access to divine truth, the theophantic moment “represented” in Paradiso 33 instead shows that revelatory experience is nothing but a product of the (...) impulse of natural reason to exceed its own legitimate scope—that is, the theophantic moment illustrates natural reason’s inherent tendency to overstep its own limits. Consequently, I shall argue, the poema sacro’s carefully constructed representations of the pilgrim’s revelatory insight are in fact grounded in Dante’s proto-humanist understanding of the authoritative role of natural reason in representing to ourselves the possibilities of our own spiritual and earthly beatitudes. (shrink)

This discussion deals with Statius, Thebaid 6.227-33, a passage considered an interpolation by most critics. The most recent edition of the poem describes the lines as genuine but transmitted in the wrong position without indicating their original location. I develop this perspective by considering and rejecting a possible transposition of the passage to a position between Thebaid 3.113 and 3.114. I then argue that the lines might instead be a marginal creation of an ancient interpolator inspired by the passage in (...) Book 3. (shrink)

Chapter 33 of the Philosophy of Happiness book by Martin Janello. Please see the Table of Contents for its contextual order. An audio version of this and all other sections of the book, an entire on-line review copy, and a host of other pertinent materials are available without charge at the referenced website.

It would be a mistake to attempt to identify in modern terms the disease of Galerius described so graphically by Lactantius, Mort. 33. Consumption by lice or worms, if not genital ‘gangrene’, was a typical end for a tyrant or the impious, and there must be an element of literary exaggeration in Lactantius' account. But whatever one makes of the nature of the illness, Lactantius did set out to give the passage a scientific plausibility by his use of technical medical (...) phraseology, and by an allusion to a medical theory at 33.7. Recognition of this theory allows one to settle the text at one point, where editors have failed to agree. There is also a second place in the chapter where familiarity with medical Latin points one towards the solution of a textual problem. (shrink)

This article employs the descriptive and exegetical methods. It found several ways by which patriarchy precipitates marital disharmony in Nigeria. For instance, the custom of the bride price instils in the husband the feeling of ownership of the wife, which encourages some men to treat their wives like their property. The nature of marital disharmony varies with couples, but there are some common characteristics. The husband may withdraw from his wife, avoiding all forms of contact and communication with her; wife (...) beating is also common. Ephesians 5:22-33 mitigates the patriarchal view of marriage, redefining the concepts of submission and leadership. The wife should submit to her husband’s authority as she would to Christ whilst the husband should exercise his authority with love in imitation of Christ. When this new definition of marital relationship is understood and applied by Christian couples, disharmony will be considerably alleviated. The church should be involved in the application of the text, teaching husbands particularly the need to exercise their authority in sacrificial love. Contribution: The article endorses the journal’s focus on the combination of the notions ‘source’ and ‘interpretation’ by its emphasis on the exegesis of writings in the field of early Christian literature. (shrink)

I offer an argument in defense of four-dimensionalism, the view that objects are temporally, as well as spatially extended. The argument is of the inference-to-the-best-explanation variety and is based on relativistic considerations. It deals with the situation in which one and the same object has different three-dimensional shapes at the same time and proceeds by asking what sort of thing it must be in order to present itself in such different ways in various “perspectives” (associated with moving reference frames) without (...) being different from itself. I argue that the best answer is that the object must be four-dimensional. It will then have differing 3D shapes in different perspectives because such shapes are intrinsic properties of its 3D parts. (shrink)

In Epictetus 3. 23. 33 the original reading of the codex unicus Bodleianus Auct. T. 4. 13, ἐκλεκτικός, is certainly corrupt. All the editions accept the reading ἐλεγκτικός, which is a correction by a later corrector of Bodleianus Auct. T. 4. 13. It is shown that this reading is to be rejected because ἐλεγκτικός is equivalent to the immediately preceding προτρεπτικός and because it leads to unsurmountable discrepancies with the closely related passage 3. 21. 19. As an alternative for ἐλεγκτικός, (...) the emendation ἐπιπληκτικός is proposed: with this reading all problems disappear. The new reading has important consequences for the evaluation of Epictetus’ educational system. (shrink)

In the midst of his fulminations against Cleopatra, Propertius denounces her land of Egypt in the following ‘wholly admirable parenthesis:’ Noxia Alexandria, dolis aptissima tellus Et totiens nostro Memphi cruenta malo, Tres ubi Pompeio detraxit harena triumphos! Toilet nulla dies hanc tibi, Roma, notam. Issent Phlegraeo melius tibi funera campo Vel tua si socero colla daturus eras.