The concept of Amīr al-Umarā was used for the first time during the re-ign of Caliph Umar. This term, which was used to mean "commander-in-chief" at that time, denoted a higher rank during the Abbasid period. This institution was used during the Abbasid period to express a title between vizierate and caliphate. However, Amīr al-Umarā had much more authority than the viziers. During the establishment of this institution, the position of vizier continued to exist, but the vizier no longer had (...) any authority. The Caliph transferred almost all his authority and responsibility to Amīr al-Umarā. The reason for the emergence of this institution, equipped with enormous powers, was to restore the political and economic stability that had been lost throughout the country. Founded by Caliph Rāzī (d. 329/940) in the mid-tenth century, this institution continued its existence for about ten years. Charismatic leaders of the period such as Ibn Rāik (d. 330/942), Bajkam (d. 329/941) and Tuzun (ö. 333/945) were appointed with the authority of Amīr al-Umarā. In this study, an answer was sought to the question of whether this institution, which was established to end the bad situation in the country, could provide the expected function. How did Amīr al-Umarā, equipped with extraordinary powers, contribute to political and economic stability? As a result of the research, it was seen that amīrs who were assigned with high expectations could not show the success expected from them. As a result of the research, it was seen that amīrs who were assigned with high expectations could not show the success expected from them. Worse still, due to the struggle to become Amīr al-Umarā, the Abbasids came to a point where it looked back to its old days. (shrink)

In 1978 Jacques Derrida published a short text on Friedrich Nietzsche, entitled Spurs. Nietzsche’s Styles. Basing on it and on other of both authors’ writings, the article presents their understanding of truth, conceived metaphorically as a woman. The Nietzschean-Derridian concept of truth involves a mutual style of writing, therefore of thinking — since for the two philosophers language is an impassable sphere of thought. It turns out that philosophy — as an affirmation of the woman-truth — must rely on repeating (...) the existing notions and problems in new configurations, therefore on a continuous interpretation and on undertaking all over again the effort of writing. (shrink)

One of the most important criteria for professionalism is accumulation of knowledge that is usable in professional practice. Nursing models and theories are important elements of accumulating nursing knowledge and have a chance to guarantee the ethical professional practice. In recent years, there has been an increase in the use of models in nursing research and newly created terminology has started to be used in nursing. In this study, a new model, termed as the Professional Values Model, developed by the (...) authors was described. Concepts comprising the conceptual framework of the model and relations between the concepts were explained. It is assumed that awareness about concepts of the model will increase not only the patients’ satisfaction with nursing care, but also the nurses’ job satisfaction and quality of nursing care. Contemporary literature has been reviewed and synthesized to develop this theoretical paper on the Professional Values Model in nursing. Having high values in nursing increases job satisfaction, which results in the improvement of patient care and satisfaction. Also, individual characteristics are effective in the determination of individual needs, priorities, and values. This relation, proved through research about the Professional Values Model, has been explained. With development of these concepts, individuals’ satisfaction with care and nurses’ job satisfaction will be enhanced, which will increase the quality of nursing care. Most importantly, nurses can take proper decisions about ethical dilemmas and take ethical action when they take these values into consideration when giving care. The Professional Values Model seems suitable for nurse managers and it is expected that testing will improve it. Implementation of the Professional Values Model by nurse managers may increase motivation of nurses they work with. It is suggested that guidance by the Professional Values Model may help in enhancement of motivation efforts of the nurse managers and therefore should be taken into account. (shrink)

Background: Values are ideals and beliefs that individuals and groups uphold and lie at the core of the diverse world of human behaviour and are expressed in every human decision and action, both consciously and unconsciously. They represent basic beliefs of what is right, good or desirable and motivate both personal and professional behaviour. In the context of nursing profession, values are essential in order to maintain high standards of the nursing care. Objectives: This study was planned to examine changes (...) in nursing students’ personal and professional values between entering and graduating from an undergraduate nursing programme. Ethical considerations: Measures to protect participants included obtaining Deaconship of Nursing Faculty approval, obtaining signed informed consent and maintaining confidentiality. Methods: This study was designed as longitudinal quality. The research population included 143 students registered at a first grade of a nursing faculty for the 2009–2010 academic year. Data were collected with a Questionnaire Form, the Value Preferences Scale, the Professional Values Precedence Scale and the Nursing Professional Values Scale. Findings: According to the results, social values have statistical differences in 4-year nursing education. Nursing students in second class have higher score in terms of social values than those in third class. Also, majority of students ranked human dignity as first and justice as second and third from first to fourth classes, and they have very high scores on Nursing Professional Values Scale and its subscales and stated that all items of Nursing Professional Values Scale are very important. Conclusion: As a result, nursing education has vital role in acquiring and maintaining professional values. (shrink)

Particular social aspects of the nature of science, such as economics of, and entrepreneurship in science, are understudied in science education research. It is not surprising then that the practical applications, such as lesson resources and teaching materials, are scarce. The key aims of this article are to synthesize perspectives from the literature on economics of science, entrepreneurship, NOS, and science education in order to have a better understanding of how science works in society and illustrate how such a synthesis (...) can be incorporated in the practice of science education. The main objectives of this article are to argue for the role and inclusion of EOS and entrepreneurship in NOS and re-define entrepreneurship in the NOS context; explore the issues emerging in the “financial systems” of the Family Resemblance Approach to NOS and propose the inclusion of contemporary aspects of science, such as EOS and entrepreneurship, into NOS; conceptualize NOS, EOS, and entrepreneurship in a conceptual framework to explain how science works in the society; and transform the theoretical knowledge of how science operates in society into practical applications for science teaching and learning. The conceptual framework that we propose illustrates the links between State, Academia, Market and Industry. We suggest practical lesson activities to clarify how the theoretical discussions on the SAMI cycle framework can be useful and relevant for classroom practice. In this article, science refers to physics, chemistry, and biology. However, we also recommend an application of this framework to other sciences to reveal their social-institutional side. (shrink)

Drawing on Anscombe, in this essay I argue that we should not take Aristotle to be a moral philosopher, nor a virtue ethicist. This is because contemporary virtue ethics has little to do with Aristotelian ethics. While contemporary virtue ethics (or aretaic moral theory, as one may call it) operates on the level of moral and thus categorical norms, Aristotelian ethics—an aretaic life ethics—is primarily concerned with pragmatic norms. The main question for Aristotle is what a good general conduct of (...) life is. The major concern of aretaic moral theory, on the other hand, is to provide a criterion of morally right action and hence to define the concepts of the morally right, the impermissible and moral duty in aretaic terms. This shows that contemporary authors assume a primacy of virtue, while Aristotle assumes a primacy of eudaimonia. I illustrate this distinction by addressing the question of how the virtues benefit their possessor. (shrink)

In On Not Expecting Too Much from Narrative, Lamarque (2004) challenges theories of narrative identity. For while narrativity might tell us something of interest about our selves, the requirements for this would be so strong that theories of narrative identity would not be able to meet them. In contrast, he identifies minimal conditions for narrativity, so that our identity could be of a narrative nature as well. But in that case, the concept of narrativity would be so weak that it (...) would hardly be able to tell us anything about ourselves. I first examine Lamarque's criticism of narrative concepts of identity. He shows that stories, understood in a minimal sense, are not found but told and that they establish a temporal relationship between at least two events. I then examine the concept of teleological explanations of action. Considering the problem of deviant causal chains that causalists are confronted with, they are at least a serious alternative to causal explanations of action. By doing that, I also attempt to render plausible the irreducibility of teleological explanations of action to causal ones. Subsequently, I outline some features of teleological explanations of action. Finally, I defend the idea that teleological explanations of action are essentially narrative explanations of action because they meet Lamarque's minimal conditions of narratives. I then make the case that these kinds of narratives are not trivial with respect to our personal identity but, on the contrary, are the prerequisite under which we can perceive ourselves as rational agents. (shrink)

Can video games or the playing of such games be morally objectionable? Many attempts to justify our intuitions about the morality of certain games or game activities are either unsuccessful or fall short. This is mainly due to a normative gap between reality and virtuality that classical approaches to moral philosophy cannot bridge. I am investigating to what extent an accurate action analysis can help us to justify our intuitions that, in some cases, something is ethically wrong with video games. (...) To do so, I am using Frankfurt’s volition theory to show how virtual game actions can be evaluated based on virtue ethics. This virtue ethical assessment is compatible with Ostritsch’s (2017) endorsement view. Especially in light of the gamification of our surroundings, the question of the ethical status of video gaming is becoming more and more urgent. By arguing that a virtue ethical approach can tell us more about the ethical aspects of video gaming, I will also argue that virtue ethics (because of similar problems in these fields) is promising regarding the ethics of simulation, art, and literature. (shrink)

Purpose The manner in which people, businesses and governments perform is changing because of the spread of technology. Digitalization of governments can be considered a necessity as we are now entering the era of the Internet-of-Things. The advantages and disadvantages of electronic governments have been examined in several research studies. This study aims to examine the attitudes of decision-makers towards e-government. The research aims are as follows: to determine the problems related with e-government usage, to establish the factors which decrease (...) the usage of e-government services and to propose recommendations for the effective application of e-government practices. Design/methodology/approach Qualitative research has been used for the study. Participants were chosen by the snowball sampling method, and face-to-face in-depth interviews were conducted with all decision-makers. In-depth interviews are more efficient and enable the acquisition of better qualitative information, in-depth knowledge and statistics, as the distance between the interviewer and interviewee is reduced. Questions asked can be categorized under two sections, where the questions in the first section are related to the decision-maker’s management style/managerial proposition, and in the second section, technological questions are asked in terms of the preferred communication method and the decision-makers’ attitudes towards e-government practices. Findings Decision-makers perceive electronic government to be important, while the level of importance is observed to be different among the decision-makers. Chronic problems exist in many countries, such as nepotism, where the decision-makers have conflicting arguments about e-government and the resulting effect on nepotism. Furthermore, the study also indicates that decision-makers are aware of the importance of mobile government, although they acknowledge that more time is required, as their country is still developing. Electronic voting is also perceived to be important, although the decision-makers believe that security and privacy issues need to be solved before related projects can be initiated. Originality/value This research can be a benchmark study for the decision-makers of small island developing states by means of e-government. The impediments preventing the effective application of e-government practices are also discussed in the study. This study will be useful to highlight the triggers and obstacles for e-government development in the context of a developing country. Internet penetration has increased significantly since the 2000s, and therefore, decision-makers need to consider the shift in citizens’ behaviour, such as the high usage of smartphones and the emergence of the Internet-of-Things. (shrink)

This article aims to study Sufism (taṣawwuf) and inspiration (ilhâm), which is the main means of the mystical knowledge, in the thought of Ibn Taymiyya who is known generally as an exponent of a tradition grounded on the understanding of Salaf. He is considered by majority to be a rigid opponent of Sufism because of his unconventional interpretations of Sufi terminology. Also, since Ibn Taymiyya constantly offers the Qur’ān, ḥadīth, and the opinions of Salaf as the base of religious knowledge, (...) the idea that he does not lean toward inspirational and rational knowledge and he does not give a place for them in his epistemology came out and has grown in the course of time. As a result of our research, however, we realize Ibn Taymiyya admits the epistemological value of inspiration along with Sufism conditionally. While he divides Sufism into Early and Later periods, he examines inspiration in the context of knowledge (bâb al-ʿilm) which is considered to be a subcategory of supernatural events. Ibn Taymiyya, who believes that inspirational knowledge must be tested by means of the Qur’ān, Sunna, and the opinions of Salaf, without rejecting its reality, assesses the subject matter in detail through his own criteria. Therefore, this article, in which the subject is elaborated critically and descriptively, focuses on the approach of Ibn Taymiyya to Sufism and inspiration that is the basic element of Sufi knowledge. (shrink)

Büyük varlık zinciri felsefe tarihinde özellikle ontolojik bir tasvir olarak karşımıza çıkmaktadır. Bu kavram her ne kadar düşünce tarihinde bir “mefhum” olarak yer alsa da 1936’da Arthur Lovejoy tarafından kökenlerine inilmek suretiyle sistematize edilmiş ve düşünce tarihindeki izi Lovejoy’un çalışmasından itibaren daha detaylı olarak sürülebilmiştir. Her düşünürde farklı nüanslarla ele alındığını müşahede ettiğimiz büyük varlık zinciri ana hatlarıyla; cansızlıktan bitkilere oradan sırasıyla hayvanlar ve insanlar alemine daha sonra ise melekler, gayr-ı maddi varlıklar alemi ve nihayetinde ana gaye olan Tanrı’ya değin (...) varlıkları en düşük mertebeden en yüksek mertebeye değin hiyerarşik bir düzene tabi tutan ontolojik bir sistem olarak tanımlanabilir. Çokluk, mertebeleşme ve devamlılık ilkelerinden müteşekkil hiyerarşik bir şema olarak karşımıza çıkan büyük varlık zinciri felsefi, teolojik ve hatta edebi bağlamlarda pek çok filozof ve düşünür tarafından epistemik düzeyde çeşitli problemlere cevap üretebilmek adına etkili bir şekilde kullanılmıştır. Bu bağlamda hakkında Türkçe literatürde çok fazla çalışma olmadığını müşahede ettiğimiz büyük varlık zincirinin, Lovejoy’un ortaya koyduğu prensiplerden hareketle ilk olarak kökenlerini tespit edecek akabinde ise ilgili hiyerarşinin; Antik Dönem, Orta Çağ, Rönesans Dönemi, Aydınlanma Dönemi ve modern zamanda Batı düşüncesindeki etkilerinin izini sürmeye çalışacağız. Bu açıdan bahsi geçen dönemlerde ilgili hiyerarşinin tüm etkilerini ele almak bir makalenin sınırlarını aşacağı için her. (shrink)

With agents relying more and more on information from central servers rather than their own sensors, knowledge becomes property not of a specific agent but of the data that the agents can access. The article proposes a dynamic logic of data-informed knowledge that describes an interplay between three modalities and one relation capturing the properties of this form of knowledge. The main technical results are the undefinability of two dynamic operators through each other, a sound and complete axiomatisation, and a (...) model checking algorithm. (shrink)

Biobanks act as the custodians for the access to and responsible use of human biological samples and related data that have been generously donated by individuals to serve the public interest and scientific advances in the health research realm. Risk assessment has become a daily practice for biobanks and has been discussed from different perspectives. This paper aims to provide a literature review on risk assessment in order to put together a comprehensive typology of diverse risks biobanks could potentially face. (...) Methodologically set as a typology, the conceptual approach used in this paper is based on the interdisciplinary analysis of scientific literature, the relevant ethical and legal instruments and practices in biobanking to identify how risks are assessed, considered and mitigated. Through an interdisciplinary mapping exercise, we have produced a typology of potential risks in biobanking, taking into consideration the perspectives of different stakeholders, such as institutional actors and publics, including participants and representative organizations. With this approach, we have identified the following risk types: economic, infrastructural, institutional, research community risks and participant’s risks. The paper concludes by highlighting the necessity of an adaptive risk governance as an integral part of good governance in biobanking. In this regard, it contributes to sustainability in biobanking by assisting in the design of relevant risk management practices, where they are not already in place or require an update. The typology is intended to be useful from the early stages of establishing such a complex and multileveled biomedical infrastructure as well as to provide a catalogue of risks for improving the risk management practices already in place. (shrink)

Ikhwān al-ṣafā’ are one of the most significant groups of authors of Islamic thought. Their teachings became influential where philosophy and Sufism and reason and intuition came together. Ikhwān al-ṣafā’ adopted Neoplatonic philosophy to Islamic thought and affected the course of events and developments of Islamic philosophy and Sufism. Nevertheless, some researchers claim to have Ikhwān al-ṣafā’ evaluated issues superficially and not had original ideas and approaches. However, the fact that Ikhwān al-ṣafā’ throughout their thoughts constituted a consistent relationship between (...) cosmology and epistemology is a valuable success. This article aims to examine how Ikhwān al-ṣafā’ approached their concept of reason (al-ʿaql). It is possible to evaluate the concept, reason, in the contexts of cosmology, morality, and epistemology. Ikhwān al-ṣafā’ also used this concept carefully and consistently by taking those contexts into consideration. Reason, which refers to an important communication channel between God and human beings, is the most human side of the soul. At the end of this research, we reached the conclusion that Ikhwān al-ṣafā’ accept even the intuition and revelation as rational activities. (shrink)

The purpose of this study is to examine the statements of Ibn al-ʿArabî regarding religions and beliefs through the perspectives of William Chittick and Reza Shah-Kazemi comparatively. Even though his expressions are occasionally elaborated in the light of the theory of the religious pluralism based on Western-Christian thought, by considering the universal message of the Qur’ān Chittick and Shah-Kazemi identify these expressions with “universalism.” This universalist approach bases on the distinction between “ontological will” and “religious will,” and “submission” which is (...) the substance of the term “islam.” While Chittick and Shah-Kazemi agree on issues mostly, it is possible to see that in some sense they differ from each other in their departure points and results. From this perspective, it is going to be seen that Ibn al-ʿArabî’s expressions encompass both the divine religions and other religions which do not have a revelation. To examine Ibn al-ʿArabî’s expressions by taking into account the propositions of the religious pluralism will be helpful to comprehend his outlook on the Qur’ān and the Prophet Muhammad. (shrink)

Preference, defined as “Considering something better, superior or im-portant than another, preferring it, weighing it up”, is one of the most im-portant elements that shape the lives of human beings. The different sources that people consume causes their mindsets to differ, and as a result, differ-ent opinions emerge. Preference also has an important function in Islamic sciences. In fiqh, fiqh methodology and hadith sciences, preference refers to a methodology frequently used when evaluating different opinions and nar-rations. Although not as important (...) as these sciences, preference also plays an important function in the science of tafsir. The basic element that re-quires choice in interpretation is the disagreements of commentators about a verse. However, the interpreter does not always have to make a choice be-tween different views, as in these sciences the preference is inevitable, espe-cially in conflicting issues regarding belief and practice. It is appropriate to date the phenomenon of preference in exegesis from the tadwin period when different interpretations of the verse were brought together in real terms. Ibn Juzay al-Kalbi is one of the commentators who gives systematic information about the phenomenon of preference in the introduction of his tafsir al-Tashīl and frequently applies preference among different interpreta-tions of the verses. Addressing the phenomenon of conflict and choice be-tween different views in the introduction of his commentary al-Tashīl, Ibn Juzay states that the following issues cause the difference in interpretation between the verses: To interpret with Quran, the hadith of the Prophet, with the interpretation of the majority of commentators, interpretation of the rightly guided caliphs and the prominant commentators such as Abbas b. Abbas (d. 68/687-88), with the data of the Arabic language; to resort to the meaning, to prioritize the meaning that comes to the mind at the first stage, to attribute the real meaning to metaphor, the general to the particu-lar, the absolute to the literal, the presentation of the apparent noun to the literal and the existing syntax of the word. Although Juzay mentions twelve criteria in the introduction of at-Teshîl, when the applications in his tafsir are examined, it is seen that the number of these criteria increases to twenty-five. In practice, Ibn Juzay also applies the criteria of before word, common meaning, absolute meaning, plausibility of the meaning, widespread use, compliance with the requirements, purpose of the verse, order of im-portance of the subject, to Meccan-Medinan, historical data, Arab custom and suitability for the prophet’s title of innocence. Although there are stud-ies in the Arab world that discuss Ibn Juzay's preferences on a sura basis, the fact that no study has been conducted those deals with his preference criteria in tafsir independently constitutes the main reason for writing this article. In this article, prepared using the document scanning technique of the qualitative research method, it is aimed to contribute to the literature by examining the preference criteria between different interpretations in tafsir of Ibn Juzay, a commentator belonging to the Andalusian tafsir tradition and to introduce readers to the principles that can form a basis for choosing between different interpretations of a verse. (shrink)

This thesis explores the epistemology and theology of a Sufi theorist Ibn al-ʿ Arabī (d. 1240) and one of the most controversial Muslim scholars Ibn Taymiyya (d. 1328) comparatively. Although scholars have long emphasized the differences between these two influential and significant figures, the purpose of this thesis is to focus on their potential similarities. The present work at the outset shows that both Ibn al-ʿ Arabī and Ibn Taymiyya regard revelation, the human intellect, and inspiration – unveiling (ilhām – (...) kashf) to be the main epistemological means for acquiring religious knowledge. However, they differ over the relative value of these means or tools. Both Ibn al-ʿ Arabī and Ibn Taymiyya place revelation at the top of the hierarchy, but after that Ibn al-ʿ Arabī places inspiration – unveiling ahead of reason while Ibn Taymiyya reverses the order. The other main subject elaborated in this thesis is the theological issue of the divine names and attributes. This subject is connected to many other theological problems, and both Ibn al-ʿ Arabī and Ibn Taymiyya pay considerable attention to it. Just as many similar approaches, ideas, and interpretations may be seen concerning their epistemological stances, it is possible to see similarities in their theological positions although there are crucial distinctions as well. The unique way of finding out this similarity is to keep in mind the existence of the duality found in the thought and expression of Ibn al-ʿ Arabī. Briefly, the main finding of the thesis is that Ibn al-ʿ Arabī and Ibn Taymiyya are more similar in their epistemologies and theologies than many scholars have thought. They are benefitting from the same epistemological means while putting them in different order. Also, they share similar theological points concerning the divine names and attributes, creation, the divine will, and the incomparability of God while expressing them through different conceptions and styles. (shrink)

Ruh (psykhe), uzun ve problematik bir tarihe sahiptir. Şaşırtıcı bir şekilde hala canlı bir güce sahiptir ve günümüzde de yankılanmaya devam etmektedir. Ruh, teologların, filozofların ya da psikologların özel ilgi alanı olmak şöyle dursun, insan olmanın ne olduğu konusundaki düşüncelerimizin merkezinde durmayı talep eden bir kavramdır. Ahlak felsefesinden din felsefesine, zihin felsefesinden felsefi psikolojiye kadar felsefenin birçok disiplininin konusudur ruh. Yine pek çok kültür tüm canlılardaki yaşam ya da hareket ilkesini ruh kavramıyla açıklamaya çalışmış, ruha dair çeşitli görüşler ortaya koymuşlardır. (...) Bunlardan biri de bu çalışmada ele alacağımız Herakleitos’un ruh anlayışıdır. Herakleitos ruhun ateşle ve logosla özdeş olduğunu kabul eder. Ruhun ateşle ve logosla özdeşliği, onun yaşam ve ölüme dair görüşlerini de şekillendirir. O, yaşamı ruhun kuruluğu ve sıcaklığı ile anlatırken ölümü ateşe karşıt olan yaş olmayla ifade eder. Bilgelik de yine Herakleitos’a göre metaforik bir ifadeyle ruh açısından yaş bir hayata karşıt olarak ruhtaki ateşin harlanmasıdır. (shrink)

ABSTRACT In this article I discuss Bernardine Evaristo’s Girl, Woman, Other as a transmodern narrative that gives voice to a marginalised group of black women living in Britain. Written in a hybrid style that combines prose and poetry and eschewing punctuation and long sentences, the novel interweaves sundry stories from the late nineteenth to the twenty-first century set in countries ranging from Africa, the Caribbean, and America to Britain. This networked structure exposes transtemporal and transnational patterns of diversity, connectedness and (...) relationality, as well as the distinctive genealogy of black British women and their maternal empowerment. I argue that the resilience of the characters in the face of social, racial and gender marginalisation springs from their empathic relatedness and solidarity. This emphasis on the importance of care for the other highlights the need for improving not only women’s rights and socioeconomic opportunities but of benefiting humanity on a broader scale. (shrink)

Geçmişte yazılan ve kütüphanelerimizde çoğu yazma hâlinde duran pek çok ilmî eserin isim, müellif ve mütercimlerinin tespiti konusunda ciddî hatalar yapıldığı görülmektedir. Bu da bir kısım önemli eserlerin gün yüzüne çıkmasını engelleyerek sahip olduğumuz hazineden gereği gibi istifade etme imkânını elimizden almaktadır. Bu minvalde bazı araştırma ve kütüphane kayıtlarında 15. yüzyıl Osmanlı âlimlerinden Mûsâ İznikī’nin (öl. 838/1434-35 [?]), Ali b. Muhammed el-Hâzin’in (öl. 741/1341) Lübâbü’t-teʾvîl fî meʿâni’t-Tenzîl adlı tefsirini tercüme ettiği bilgisi yer almıştır. Aynı şekilde yine 16. Yüzyılda yaşamış bir (...) Osmanlı âlimi ve divan şâiri olan Muslihuddin Mustafa Sürûrî’nin (öl. 969/1562) tam bir Türkçe tefsir yazdığı iddia edilmektedir. Bu iki iddia, sonuçta aynı mütercim üzerinde birleşmeleri sebebiyle ortak bir noktaya sahiptirler. Bu makalede, bahsedilen iki eserin asılları ve tercümeleri etrafında bir araştırma yapılarak bunların gerçekte kime ait oldukları ve isimlerinin ne olduğu ortaya çıkarılmaya çalışılacaktır. Bu tür araştırmaların kütüphanelerimizdeki binlerce eser için âcilen yapılmasının bir zaruret hâlini aldığı âşikârdır. Zira bazı araştırmacıların bu tür yanlış bilgiler üzerine yüksek lisans ve doktora tezleri binâ ettikleri ve çeşitli makaleler yazdıkları görülmektedir. Bu makalenin maksadı, yukarıda zikredilen ve haklarında yanlış bilgiler ile bazı kapalı noktalar bulunan iki eserle ilgili bir takım yeni tespitleri ortaya koyarak hem ilim dünyasına katkıda bulunmak hem de bu alanda yapılacak çalışmalara olan ihtiyaca dikkat çekmektir. Doküman tarama, veri toplama ve veri analizi yöntemi kullanılan bu araştırma neticesinde şu sonuçlara varılmıştır: Mûsâ el-İznikī’nin tercüme ederek Tefsîru’l-Lübâb ismini verdiği eser aslında Hâzin’in Lübâbü’t-te’vîl’i değil Necmeddîn-i Dâye’nin (öl. 654/1256) Baḥrü’l-ḥaḳāʾiḳ ve’l-meʿânî isimli tefsirinin muhtasarıdır. Bundan hareketle tespit edilen diğer bir nokta da şu olmuştur ki günümüzde et-Teʾvîlâtü’n-Necmiyye ismiyle meşhur olan eser Dâye’nin kaleme aldığı tefsirin orijinal hâli değildir. Dâye zâhiri ve işârî tefsîri cem eden mufassal bir tefsir telif etmiş, müridlerinden biri olan Şemseddin Muhammed es-Savcı da, zâhirî tefsir kısımlarını çıkarıp sadece işârî yorumları bırakmak sûretiyle bu eseri telhis etmiştir. İznikī de işte bu telhisi tercüme etmiş ve eserine Tefsîru’l-Lübâb ismini vermiştir. Sürûrî’ye nispet edilen tefsirin de onun tarafından telif edilmediği tespit edilmiştir. Yapılan mukayeseler neticesinde bu eserin Ebü’l-Leys Semerkandî’nin (öl. 373/983) Tefsîrü’l-Ḳurʾâni’l-Kerîm veya Tefsîru Ebi’l-Leys̱ es-Semerḳandî diye anılan ve bugün Baḥrü’l-ʿulûm ismiyle basılan kitabının tefsîrî bir tercümesi olduğu ortaya çıkmıştır. Bu tercüme bazı kaynaklar ile kütüphane kayıtlarında aynı anda hem Ahmed-i Dâî’ye (öl. 824/1421’den sonra), hem İbn Arabşah’a (öl. 854/1450) ve hem de İznikī’ye nispet edilmektedir. Farklı kişilere nispet edilen nüshalar karşılaştırıldığında hepsinin aynı eser olduğu görülmüştür. Bazı kadîm nüshalarda görülen ferağ kayıtları ile yazma nüshalar üzerinde yapılan incelemeler bu tercümenin de yine İznikī tarafından yapıldığını göstermektedir. İznikī bu ikinci tercümesine Enfesü’l-Cevâhir ismini vermiştir. İlim dünyasında bu isim konusunda da bir karışıklık olmuş, bazı araştırmacılar onun Hâzin tefsirinin tercümesine verildiğini zannetmişlerdir. Ancak ilk devir yazmalarında bu ismin Semerkandî tefsirinin tercümesine verildiği açıkça görülmektedir. Kütüphanelerimizde Enfesü’l-Cevâhir’in muhtasar nüshalarına da rastlanmış ancak bu ihtisar faaliyetinin kimin tarafından yapıldığı tespit edilememiştir. (shrink)

Concepts such as ashâb al- hadīth and ahl al-hadīth, which have began to be used since the period of the Companions, refer to people who are busy with teaching and learning hadīth and who have the science of rijal and who have authority to speak on all matters related with hadīth topics. The most distinctive feature of these people is that they have tried to understand the hadīth texts according to their opinions as much as possible, without applying them to (...) any comparisons. Besides Shafi'is and Malikis, known for their closeness to their opinions, Ẓāhirīs who have advocated being loyal to the words of hadīths, also have ranked as ashâb al-hadīth. Ahl al-hadīth who have made themselves accepted by the Islamic community, went through a mihna process in the first half of hegira III century. However, the mihna that they experienced at the end of the process have made ahl al-hadīth stronger in the eye of public. Ahl al-hadīth, who have played important role in the development of Islamic sciences, have attracted the attention of the researchers. Within this context, it is important to examine the attitudes towards ahl al- hadīth in the Islamic tradition of thought and to determine their consistency. Therefore, in this study, ashâb hadīth perception of Ẓāhirī scholars, accepted as ashâb al-hadīth, will be discussed. In this study, it was aimed to find out to what extent Ẓāhirī scholars embrace value of ashâb al-hadīth as well as how much they make a claim to the opinions they have put forward in the tradition of Islamic thought. In addition to this, among the aims of our study, we tried to determine whether the Ẓāhirī scholars approach the issues objectively or not. So, the works of Ẓāhirī scholars were investigated with an inductive method, and the information obtained were assessed. As a result of this, that ashâb al-hadīth have been praised in Qur’an verses was adopted by Ẓāhirī scholars, and it was determined that for Zâhirî scholars, to be a member of ashâb al-hadīth was a sign of proud. Although the Ẓāhirī scholars' view of ashâb al-hadīth led them to use the concept of ashâb al-hadīth as an expression of modification, this has not become a generally valid rule. Because it has been seen that many narrators were rejected for different reasons, even though they were from ashâb al-hadīth. In addition, it has been determined that Ẓāhirī scholars frequently use the concept of ashâbü’l-hadīth as a qualifying adjective in the science of rijal. Although they attached great value to ashâb al-hadīth, it was also observed that they criticized them for making mistakes because of their views on the permissibility of acting on weak hadīths, and the fact that a narrator narrates a hadīth by both his teacher and his teacher's teacher makes the hadīth weak. (shrink)

Man is a creature with an awareness of existence. One of the most important questions that human beings have been seeking answers to since ancient times is what kind of value they have in terms of being human and what rights and responsibilities they have in relation to this. The term “human rights” is one of the modern concepts that emerged in direct connection with this process of inquiry. The concept of human rights has a political, secular framework of meaning (...) in terms of its development. However, human rights are being discussed in a wide field of meaning, which includes many philosophical, moral, and theological dimensions. In this study, the concept of human rights is analyzed in terms of God-human relationship. The theological framework of human rights in the Qur'ān is drawn on the basis of mīsāq (the covenant) between God and man. As a requirement of the mīsāq, Allah has entrusted man with a trust, appointed him as a caliph and honored him with it. The nature of this honor is the duty to make Godʾs laws prevail on earth, and for this purpose, the earth has been given to manʾs service. After man has taken his place on the stage of existence in this way, manʾs rights have two dimensions. The first is the rights that human beings have in the worldly-social context in terms of being human. The concept of human rights, as conceptualized by Western societies, is directly related to this dimension. In the second dimension, human rights have a religious-spiritual content as the rights that arise when the relationship/obligation of man with God is in question. These rights, which can also be expressed as the theological dimension of human rights debates, are rights related to the divine commandment. From a religious and spiritual point of view, human rights are related to having knowledge about the matters that one is obliged to do, being able to do them (istiṭāat), acting with free will, and being rewarded and punished for all these. In this study, the theological foundations of human rights are discussed. In this respect, it is aimed to overcome the limitations caused by grounding the concept of human rights from a secular perspective and present a more holistic and comprehensive metaphysical grounding of human rights. (shrink)

Relations between Turkish authorities and their Kurdish minority have been a source of conflict for decades. On 11 April 2015, in the run-up to Turkey’s parliamentary elections, a gunfight broke out in the south-eastern province of Ağrı, resulting in six Kurdish people being killed and four Turkish military personnel wounded. Although skirmishes like this are not unusual, this caught the public imagination as it became clear that Kurdish civilians had helped wounded Turkish soldiers after the shoot-out. The government denied such (...) help and was keen to place the blame for the fight on the Kurdish opposition in its attempt to dissuade the public from voting for Kurdish-oriented parties, thereby increasing their chances of securing a parliamentary majority. The Kurds were keen to do the same to the government for the sake of votes, while the mainstream opposition saw this as an opportunity to represent the government and Kurds as poor voting options. The Turkish media, polarised and closely aligned to political interests, recontextualised events in ways which showed their political ties. This article uses critical discourse analysis to show how this was done in three national newspapers. Furthermore, the article argues that representations as such do nothing to aid in solving the decades-old problem of how Turks and Kurds can coexist peacefully. (shrink)

The subject of this study is to examine the master's and doctoral theses in the field of Sociology of Religion, between 2005 and 2015 in Turkey and published in National Thesis Center of the Council of Higher Education, according to their subject, the main concept they deal with, their type, their advisor title, the year they were prepared and the university. This research can be described as a product of the search for a solution to the problem of looking at (...) the field holistically and quick and easy access to theses in the field of Sociology of Religion. Thanks to this research, the current status of the subject to be investigated in the field of Sociology of Religion will be seen more clearly; New and original works that are free from repetition will be enabled. Descriptive analysis was used to analyze the data. According to the results of this research, the majority of the studies conducted in the field of Sociology of Religion in Türkiye consist of master's theses. In the theses between 2005 and 2015, the concept of "religious life" (n=32) was mostly discussed. Later, research was conducted on the concepts of "woman" (n=23), "religious leaders" (n=21), "piety" (n=13) and "Alevism" (n=12).When the theoretical/empirical categorical distribution of theses is examined, 114 of the scientific studies at the master's level are theoretical sociology of religion research and 134 of them are empirical studies, whereas it was observed that there are more empirical studies in doctoral theses. When the distribution of theses was examined according to general subjects of Sociology of Religion, it was seen that more studies were conducted on "Social Structure and Institutions". (shrink)

The Islamic thought has experienced many ruptures in history. One of them is the Mihna period. The main argument of the mihna period, which started during the reign of the Abbasid Khalifa Me'mun, was the issue of the khalq al-Qur'an. The leading figures of the period were dictated to accept the idea that the Qur'an was created. Those who took an opposing stance were oppressed and tortured. In this period, people like Ahmed b. Hanbal, who did not bow to oppresion, (...) were made heroic by the people. This time, the reverse Mihna period started and those who spoke about the people of the Qur'an were criticized. Many of the muhaddith considered the approach to the issue of the khalq al-Qur'an as a bid'ah. This situation has created a field of criticism for people and segments who do not like each other. For this reason, unfair perceptions have been created about some people and their authorities in the society have been targeted with unfounded claims. Therefore, it is important to consider the approaches of Islamic scholars or sects to the subject objectively and to evaluate them in this context. In this study, the approaches of Dâwûd az-Zâhirî (d. 270/884), the founder of the Zâhirî sect, who were negatively affected by the situation in question, and other Zâhirî scholars to 'khalq al-Qur'an' were examined. In addition to the perception made about them, it is aimed to determine the accuracy of the discourses attributed to them. In this context, first of all, the views attributed to them are (i) The Qur'an in our hands, which consists of paper and ink, is not created, whereas the Qur'an in the preserved tablet is not created. (ii) The Qur'an is muhdes (created). (iii) The Qur'an is muhdes, and it is a creature in terms of its pronunciation. (iv) When the Qur'an is recited, the pronunciation that occurs as a result of the movements made by the servant to extract the letters has been classified as creature. These discourses attributed to them were compared with the information found in the works of Zâhirî scholars and it was determined whether they were consistent or not. As a result of the researches, Dâwûd az-Zâhirî, who was in Nishapur during the years when the mihna process continued, expressed some discourses about the creation of the Qur'an; however, with the end of the mihna, it was concluded that he gave up his discourses in question. Ibn Abi Asim (d. 287/900), Ibn Niftawayh (d. 323/935), Ibn Hazm (d. 456/1064), and Ibn al-Kaysarani (d. 507/1113), who are among the apparent scholars, have openly stated that the Qur'an is not a creature and they also blaspheme those who claim otherwise. In addition, it has been observed that the perception made independently of the correctness or falsity of the discourses attributed to them negatively affects the Zâhirî scholars in many ways. For example, it is because of this that Zâhirî scholars who are exposed to such perceptions lose value both in the eyes of the public and in the scientific assemblies. (shrink)

Gömülü Teori, sosyal bilimler alanında yapılan çalışmalarda teorik olarak toplanan verilerin analiz edilmesi yöntemiyle sistematik boyut kazanan bir metodolojidir. Bu metodolojik yaklaşımda, sonuca ulaşma biçimi olarak tümdengelim modelinin yerine, tümevarımsal akıl yürütme modeli kullanılır. Gömülü Teori ile yapılan çalışmalar ağırlıklı olarak bir soru ile, hatta bazen yalnızca nitel verilerin toplanmasıyla başlamaktadır. Araştırmacılar toplanan verileri analiz ederken, tekrar eden düşünce, kavram veya öğeleri belirtir ve bu unsurlar verilerden elde edilen kodlarla etiketlenir. Daha fazla veri elde edilip çalışma tekrar kontrol edildikçe kodlar; (...) kavram ve daha sonra kategorilere ayrılabilir. Böylece yeni bir teorinin temelleri atılmış olur. Bu nedenle, Gömülü Teori, araştırmacının mevcut bir teorik çerçeveyi seçtiği ve ancak o zaman teorinin incelenen fenomene nasıl uygulandığını veya uygulanmadığını göstermek için veri topladığı geleneksel araştırma modelinden oldukça farklıdır. Yani yapılan çalışmalarda elde edilen sonucu mevcut teoriler açıklayamadığı veya açıklamada yetersiz kaldığı durumlarda Gömülü Teori ile yeni bir teori elde edilmiş olmaktadır. Bu anlamda Gömülü Teori bir teori olmaktan çok yeni bir teorinin çıkışına zemin hazırlayan metodolojik bir yöntem olarak karşımıza çıkmaktadır. Bu çalışmada Gömülü Teori’nin metodolojik boyutu bilgiye nasıl ulaşabileceğine ilişkin; “Araştırmanın amacı nedir?/ Araştırma yöntemi nasıl olmalıdır?/ Araştırmacının rolü nedir - ne olmalıdır? Değerlerin rolü nedir?/ Araştırma raporunun dili nasıl olmalıdır?” sorularına verilecek cevaplar üzerinden ele alınacaktır. Ayrıca Gömülü Teori’nin tarihçesi ve uygulama biçimi gözden geçirilerek bu teorinin Din Sosyolojisi çalışmalarına ne şekilde taşınıp taşınamayacağı tartışılacaktır. (shrink)

The foundation (waqf), which is a charity institution that was able to find an application area since the emergence of Islam, has developed over time in Islamic societies and has become a common institution. In the Ottoman Empire, these institutions had incorporated different services into its structure. This expansion has also led to the establishment of many different types and purposes of foundations such as charities; family, animal care, hospice, foodbank and educational institutions and mosques. Types of foundations in which (...) the incomes of the foundation were shared in different ways were also developed in this period. Family foundations are one of the types of foundations established for the purpose to share of income. Family foundations, which are characterized by many different names such as “zürri” (familial), “ehli” (domestic) and “evlatlık” (filial), have been criticized legally for various reasons in the last period of the Ottoman Empire and the Republic period, and their legitimacy has been questioned. This questioning of legitimacy, which started especially with orientalist studies, was also written among Turkish historians and lawyers, and attempts were made to base the claims that family foundations are illegitimate. In time, these criticisms came out of the family foundations and became legally questioning the entire Islamic foundation system. Investigating the justification of these criticisms, which have been popular since the end of the 19th century, is of particular importance for the development of today's foundation system. Because as a result of these criticisms, the foundations, which are one of the most effective institutions that provide social cohesion and that Islam has created and developed, have lost their importance over time and there has been a noticeable decrease in established foundations. Previously established foundations were somehow transferred to individual ownership on legal grounds. Based on these reasons, the study aims to determine the truth of these claims and to offer a critical approach to the debates on the legitimacy of family foundations in Islamic law, thus revealing the legal basis of the foundation system in Islam. In terms of nature, family foundations are a type of foundation for the purpose of the foundation. Although its name is described as family, it indicates a foundation that is broader than the concept of family. In this sense, it refers to foundations established first for private individuals and then for one of the general charity classes. Specially designated persons do not have to be among family members. It is referred to by this name as these foundations are mostly established for family members. When the evidence regarding the legitimacy of these foundations is examined, examples from the practices of the Prophet himself can be seen, as well as general verses from the Qur'an that will be included in the scope of these foundations. On the other hand, there are examples of family waqfs in foundations established by almost all of the Companions. The legitimacy of family foundations is challenged within the framework of four main reasons such as violation of the provisions of legacy, avoiding to be confiscated, preventing the fragmentation of property by the heirs and causing the feudal system and it is claimed to be illegitimate. However, the fact that these foundations have existed in Islamic societies since the golden age, including the Ottoman Empire raises a question about the authenticity of the criticisms. When examining the details of the criticisms, it can be easily seen that there is no question of legitimacy in the real sense, only a misinterpretation arising from misunderstanding. As a result, it will be seen that it is not possible to say that the practices of Muslims throughout history are illegitimate. Family waqfs have taken place in history as an institution that does not contradict the general provisions of Islam, on the contrary, by increasing Islamic foundation culture and social solidarity. It is extremely important for these foundations to find a field of application in social and economic terms now. (shrink)

19. yüzyıl, Avrupa’da siyasi, sosyal ve ekonomik açıdan önemli değişikliklerin meydana geldiği bir dönemdir. Bu dönemde, bir taraftan mevcut düzenin değişmesine yönelik devrimci, özgürlükçü ve milliyetçi girişimler gerçekleşirken diğer taraftan dünyayı ve varlıkları anlamada daha önce var olan dinî bakış açısına alternatif olarak seküler bir bakış açısı gelişmiştir. Doğayı ve canlıları, akıl ve bilim yoluyla değerlendiren bu yeni bakış açısı, önce ırk teorilerini, ardından bilimsel ırkçılığı ve nihayetinde antisemitizmi ortaya çıkarmıştır. Bu dönemde Avrupa, eski ile yeni karşıtlığına dayalı bir düzen (...) problemiyle karşılaşmıştır. Avrupa’daki yeni gelişmeler karşısında mevcut düzeni koruma taraftarı olanlar, antisemitizmi bir araç olarak kullanmıştır. Bu yaklaşım tarzı bir süre sonra Rusya’ya taşınmıştır. Çok sayıda Yahudi’ye ev sahipliği yapan, siyasi, sosyal ve ekonomik problemler yaşayan Rusya, Avrupalılarla benzer bir yöntem izleyerek antisemitizmi araçsallaştırmış ve bir propaganda metni olan Siyon Liderlerinin Protokolleri’ni üretmiştir. Bu girişim gerçekleştirilirken daha önce Avrupa’da yaygınlaşmış olan Yahudi komplosu literatüründen faydalanılmıştır. Yahudilerin Yahudi olmayanlara düzenlendikleri bir komplo olarak sunulan Siyon Liderlerinin Protokolleri, dünyadaki en önemli ve en popüler antisemit propaganda metnidir. Onun bu önemi ve popülerliği, doğru zamanda ve etkili yöntemlerle sunulmasından kaynaklanmaktadır. Toplumsal bunalımların yaşandığı sıralarda korku psikolojisi üzerinden yaygınlaştırılan Protokoller, bu yöntem sayesinde pek çok insan tarafından gerçek bir metin olarak algılanmış ve onların Yahudilere yönelik bakış açısını yönlendirmiştir. Protokoller, Rusya’da monarşi karşıtlarını bastırmak ve Çar rejimini devam ettirmek amacıyla kullanılmıştır. Ancak monarşinin Bolşevikler tarafından yıkılması ve Çarın ailesiyle birlikte öldürülmesi, ABD ve Avrupa’da Bolşevizm korkusu oluşturmuş, bu korku Protokollerin bu bölgelerde yaygınlaşmasına neden olmuştur. Protokoller, ABD ve Avrupa’dan sonra hatalı bir yaklaşımın sonucunda Türkiye’de de ortaya çıkmıştır. Türkiye’nin Yahudilere yönelik yaklaşımı bu ülkelerden farklı olsa da antisemitizmin ve Protokollerin sahip olduğu anlamların kavranamaması, Türkiye’yi de haksız bir şekilde onlarla aynı kategoriye yerleştirmiştir. Türkiye’nin böyle bir kategoriye yerleştirilmesi, onun Yahudilere yönelik hoşgörülü tavrının antisemitizmin gölgesine düşmesine neden olmuştur. Bu çalışmada, Rusya’da Siyon Liderlerinin Protokolleri’ne neden ihtiyaç duyulduğu, nasıl ortaya çıktığı, içeriğinin ne olduğu, nerelerde yaygınlaştığı ve Türkiye’de hangi hataların sonucunda ortaya çıktığı sorularına cevap verilmiştir. Bu sorulara cevap verilirken Protokollerin anlamı, kapsamı ve sonuçlarının Türkiye’nin dışında olduğu, Türkiye’de bu metne ihtiyaç olmadığı ve Yahudilere yönelik eleştirilerde bu metinden kaçınılması gerektiği üzerinde durulmuş, Türk-Yahudi ilişkilerinin antisemitizminden farklı olan boyutuna dikkat çekilmek amaçlanmıştır. (shrink)

Aḥmed Cevdet Pasha (d. 1312/1895) is one of the influential and prominent Ottoman scholars in history and law. Besides history and law, he also produced works on literature, sīra (the life of the Prophet) and tafsīr (the Qur’anic exegesis). In the last years of his life, Cevdet Pasha aimed to translate the Qurʾān including short comments on the verses, but this work was remained limited to the sūrah al-Baqara. Correspondingly to this translation named Terjeme-i Sharīfa, he prepared a glossary to (...) the Qurʾān called Lāḥiqa-i Sharīfa for expressions and terms that require detailed explanation. Hereby, this work could only include the sūrah al-Baqara. After Cevdet Pasha’s death, his books passed to his daughter Ms Fāṭima ʿAliyye (d. 1936). The director of the Library of Maʿārif, Nācī Qāsim (d. 1963) gave a deed stipulating that he would take the first part of the Lāḥiqa-i Sharīfa and Terjeme-i Sharīfa from her and return them as they are. Later on, he published only the Muqaddima (introduction) and Lāḥiqa-i Sharīfa in the work named Tercemeli Ḳurʾân-ı Kerîm (İstanbul: 1927). Placing the Muqaddima at the beginning of the book and Lāḥiqa-i Sharīfa at the end misled some people by making them to think that the translation belongs entirely to Cevdet Pasha. Sulayman Tevfīq reprinted these two works together within his translation named el-Beyān fī ʾāyāti’l-Qurʾān in 1928. Terjeme-i Sharīfa has not been published anywhere else. Emine Armağan recently found and published a notepad in which Cevdet Pasha wrote Terjeme-i Sharīfa, mentioned Muqaddima and Lāḥiqa-i Sharīfa. In her book Emine Armağan printed the pages belonging to Cevdet Pasha as thumbnails, but she did not publish them in Latin. In this article, Muḳaddime and Lâḥika-i Şerîfe are Latinized and compared to the Terceme-i Şerîfe. The relevant parts of the translation are given in the footnotes. This study is an attempt to determine to what extent the translation in the manuscript form corresponds to the glossary and the soundness of relating the text to the author. In addition, many errors in the Ottoman edition of the glossary were also corrected. In the Muqaddima, Cevdet Pasha draws attention to the necessity of God’s existence, the illiteracy and the trustworthiness of his Messenger, and that the revelation is the primary source of knowledge for people. He summarizes the process of the Qurʾān’s revelation, notification and compilation. He briefly touches on the issues related to ʿUlūm al-Qurʾān. Cevdet Pasha, who passed from here to the miracle of the Qurʾān, talks about the qadim (pre-existing) nature of the divine word and teḥaddī. Cevdet Pasha emphasizes that understanding the Qurʾān is possible only by knowing the Arabic language very well and whithout this knowldege the Qurʾān cannot adequately be translated into another language. On the other hand, he also believes that the first meanings can be externally translated in order to explain the first meanings of the verses to those who do not know Arabic. Cevdet Pasha’s preface is considerably concise in structure. He shortly pointed to the crucial issues in one sentence and passed to the other subjects. While writing Terjeme-i Sharīfa, Cevdet Pasha left the extensive explanations of the polysemous words and terms that cannot be translated literally to the tafsīr and Lāḥiqa. Cevdet Pasha’s Lāḥiqa-i Sharīfa is entirely original and not merely a translation of any Qurʾānic dictionary. He compiled the meanings of a word existing in different verses, and he was very meticulous in choosing the meanings the words. He summarized very detailed informations in the sources in a simple, concise and fluent style. The arrangement of the words was based on the abbreviated versions used in the Qurʾān. In addition to the lexical meaning of the word, he sometimes mentioned the words’ roots, form, singular and plural forms, ism al-fāʿil, ism al-mefʿūl, ism al-mekān, synonym/antonym, lexical aspects, the meaning and terminology it expresses in different recitations of the Qur’an (al-qırāat). He in particular highlighted if the word is one of the al-asmāʾ al-ḥusnā. He explained the changes in the meaning of a word when it is used for Allah or for humans. He shortly touched on the legal rulings. Cevdet Pasha clearly expressed in his work the most vital issues that the community should know without tiring the general reader of scientific disputes, philosophical discussions and literary analysises. Cevdet Pasha did not refer to any sources in his work and did not mention the transmission chain of the narrations. As a result of our research, we determined that he benefited from the commentaries of al-Zamakhshari (d. 538/1144), al-Rāzī (d. 606/1210), al-Qurṭūbī (d. 671/1273) and Beyḍāvī (d. 685/1286). We have seen that there are some similarities between the explanations of the words in the Lāḥiqa-i Sharīfa and the famous Qurʾānic dictionaries such as al-Mufredāt, Umdet al-ḥuffāẓ and Beṣāir. (shrink)

This article aims to explore the relationship between veiled, Islamist, women and modernity in Turkey where the woman question is indeed exemplary of the tension-ridden relations between modernity and Islam. By examining the veiled women's rejection of modernity I argue that it is wrong to read Islamism as an actual questioning of modernity. Traditional Islam is not the key element in understanding the veiled women's identity; rather, at the core of the issue is the reproduction of identity under conditions of (...) modernity. First, I look at the Islamic understanding of women; second, I consider the relation of Kemalism to women, so as to understand oppositions between modernity and Islam on the woman question. Finally, the veiled women's rejection of modernity is analysed by means of taking its self-contradictions into the centre of the argument. (shrink)

Ensuring equal liberties requires neutral, i.e. impartial, settings where nobody would be deprived of freedom because of their personal characteristics. Religion and disability appear as characteristics which may clash with the existing social and physical environments. Therefore, the necessity of adjusting the existing environment, i.e., reasonable accommodation, is mostly discussed in reference to religion and disability. I aim to discuss reasonable accommodation from a different perspective and ask whether reasonable accommodation should be extended to age issues. I propose that age (...) can lead to differences in conscience or culture like religion. Age can also be a source of dis/ability so it can be compared to accustomed disabilities. Eventually, age may also clash with the existing social and physical environments. I further propose that age is not only similar to but also different from religion and disability when it comes to reasonable accommodation. Therefore, I defend, reasonable accommodation should be extended to age in a special way. The next question then is how age could be accommodated under the European Union (EU) law, especially when we consider that reasonable accommodation law does not have a wide scope in the EU, unlike in Canada. (shrink)

There is a confusion over and inchoate understanding of how the past is made understandable through postmodernist historical orientation. The purpose of the article is to outline the characteristic features of the postmodernist movement in social sciences, to explain its confrontation with history, to document its critique of the conventional practice of history, and to discuss its implications for history education. The postmodernist challenge to the foundations of the discipline of history is elucidated with an emphasis on its epistemological underpinnings. (...) Implications of postmodernism for the teaching and learning of history are discussed. (shrink)

It is one of the main allegations impelled by feminist theorists against Kant's philosophy that the subject Kant placed at the base of his understanding of rationality is masculine, a Westerner and belongs to upper/middle class. In fact, there is considerable supporting evidence to promote this claim for mainstream Western philosophy in general and Kant's philosophy in particular. On the other hand, while reckoning with the history of philosophy, and examining whether it is possible to break away from philosophical concepts (...) and categories or not, is another matter of discussion. In this article, I try to focus on various possibilities that can reconcile Kant's philosophy with the demands of liberal feminism and an inclusive democratic participation principle. It is important that to discuss whether it is possible to make a new reading that can be reconciled with feminist demands by ignoring the misogynistic discourses in Kant's works, especially starting from the concepts of autonomy and personality. Today, many factors like traditions, prejudices, oppressive forms of government, etc. prevent women from taking part in public life as free agents and autonomously, and from being considered as “subjects with the status of rights”. Therefore, I argue that Kant's concepts such as autonomy, becoming a person and having the conditions for free action, do have something in common with feminist demands. (shrink)

The fact that information and communication technologies (ICTs) increasingly shape our online and offline lifeworlds has lead to the emergence of a new societal threat in the form of vulnerabilities in critical ICT systems that may be exploited by malicious actors. Cybersecurity researchers work on finding such vulnerabilities and on identifying new attack vectors, i.e. they systematically step into the role of attackers. Normatively, however, the goal of this research is to strengthen ICTs against cyberattacks and, thus, to reduce the (...) societal threat. However, this implies a dual-use potential: as in any discipline, results in cybersecurity research need to be published at some point and the disclosure of vulnerabilities to software companies and ICT administrators is an integral part of ensuring that ICT vulnerabilities are closed; such a disclosure, however, can be misused by attackers, as well. Thus, instruments for ethical orientation in regard of these dual-use issues seem to be necessary to identify potential issues and to guide researchers in dealing with them. While corresponding resources, such as codes of conduct, already exists for cybersecurity research, we will show that they currently do not adequately address the need for ethical orientation in the academic context. This, we argue, creates the need for a new research ethics culture in cybersecurity research. (shrink)