The sūrat al-Takāthur is one of the early Makki surahs and takes its name from the word meaning passion for multiplicity and consists of 8 verses. There are rumors that the surah descended from two tribes in Mecca, the Ansar, or the Jews, who tried to indicate their superiority by using numerical and commercial power. While doing the study, the words that serve as the key concept in the surah were scanned from competent dictionaries and possible meanings were revealed. Afterwards, (...) the main subjects of the surah were determined, and these subjects were processed in the context of the culture of tafsir, associating them with today's world. It is seen that the types of Takāthur, the sources of true knowledge, the torment in the grave and being taken into account from blessings are discussed in the Surah. The surah, which emphasizes that children, rank, property and wealth, which the Qur'an generally refers to as the ornament or livelihood of worldly life, should not be made the main target, draws attention to man's passion for multiplicity. According to the Surah, man's passion for numerical and economic multiplicity distracted him from his main task and eventually caused him to perish. Considering that the numerical and economic growth passion of individuals and societies is the cause of many wars, it is seen how appropriate this warning and result is. The surah uses the degrees of "ilme'l-yakin" and "ayne'l-yakin", which are accepted as the sources of precise and correct information, in order to comprehend the strong message given. Another issue that the commentators dwell on in the surah is “No; You will know later!” are phrases. While some commentators accept these statements as evidence for torment in the grave, others do not. Finally, the surah states that he will be questioned about all the blessings that cause a person to fall in love with numerical and economic reproduction, and that the blessings he enjoys now will cause him to go to Hell in the hereafter, and asks him to act by taking this matter into account. (shrink)

Although nature of science and nature of scientific inquiry are related to each other, they are differentiated as NOS is being more related to the product of scientific inquiry which is scientific knowledge whereas NOSI is more related to the process of SI. Lederman et al. determined eight NOSI aspects for K-16 context. In this study, a science camp was conducted to teach scientific inquiry and NOSI to 24 6th and 7th graders. The core of the program was guided inquiry (...) in nature. The children working in small groups under guidance of science advisors conducted four guided-inquiries in the nature in morning sessions on nearby plants, animals, water, and soil. NOSI aspects were made explicit during and at the end of each inquiry session. Views about scientific inquiry questionnaire was applied as pre- and post-test. The results of the study showed that children developed in all eight NOSI aspects, but higher developments were observed in “scientific investigations all begin with a question” and “there is no single scientific method,” and “explanations are developed from data and what is already known” aspects. It was concluded that the science camp program was effective in teaching NOSI. (shrink)

Welcome to the 25th volume 1st issue of Cumhuriyet Theology Journal. With this issue, we are excited and happy to be 25 years old. Cumhuriyet Theology Journal has gained a rapid momentum with its format and publishing principles, and managed to attract the attention of the world of science. With the Isnad Citation System developed within the Cumhuriyet Theology Journal and the work-shops held in 2018 and 2019, a number of decisions were taken to increase the publication quality of Theology (...) Field Journals and many of them were implemented. The third workshop was carried out virtual on 26 December 2020 under the name of "Social Sciences Academic Publishing Workshop III" in cooperation with Atatürk High Insti-tution of Culture, Language and History and Sivas Cumhuriyet University. The theme of the workshop was determined as "Refereed Journal Publishing". Preparations for our 4th workshop have begun. In this sense, our journal continues its mission of being both a new ecole and a school with an effort to increase the quality of academic publishing. Moreover, we have also announced the preliminary review form and the review form for the blind review process. We examine Turkish and English titles, summaries, and keywords to make sure that they correspond to the field’s terminology. Furthermore, we require proper nouns and concepts/terms to be written in the reference style of TDV Encyclopaedia of Islam. We also particularly require for the articles to use the Isnad Citation Style. To improve the academic quality of the journal, we have also checked the article up for plagiarism. The articles that are marked with a result above %15 are returned to the authors with a plagiarism report. It might be right to note here that we have been getting more attention from scholarly world day by day with our mission and standards. The journal has received 93 articles between January 1- March 1, 2021 from the academic world. All articles went through the pre-review process to check the referencing and transliteration style before testing them using a plagiarism checker. We then have forwarded the articles that successfully passed the plagiarism check to our reviewers. Following this process, we have been able to offer to you 25 articles three of which are in English at this issue. We are delighted to offer you the various ranges of themes and topics with this new issue. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Aktaş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu and the editors of the language revie process Prof. Dr. Ömer Faruk Yavuz, Prof. Dr. Savaş Kocabaş (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut and Dr. Elif Hilal Karaman (English) and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on December 15, 2021 we announce the acceptance of the articles from July 1 to September 1 by our editorial board. We wish you convenience in your studies. (shrink)

Welcome to the 25th volume 2nd issue of Cumhuriyet Theology Journal. With this issue, we are excited and happy to be 25 years old. Cumhuriyet Theology Journal has gained a rapid momentum with its format and publishing principles, and managed to attract the attention of the world of science. With the Isnad Citation System developed within the Cumhuriyet Theology Journal and the work-shops held in 2018, 2019 and 2020, a number of decisions were taken to increase the publi-cation quality of (...) Theology Field Journals and many of them were implemented. The fourth workshop was carried out virtual on 25-27 December 2021 under the name of "Turkey Editors' Workshop - 4" by Sivas Cumhuriyet University and participation of the representatives of stakeholder universities, institutions and organizations. (https://editorlercalistayi.com/) The theme of the workshop was determined as "Scientific Book and Journal Publish-ing in Universities: Current Situation – Problems – Needs – Solution Proposals – Sample Practices". Preparations for our 5th workshop have begun. In this sense, our journal contin-ues its mission of being both a new ecole and a school with an effort to increase the quality of academic publishing. Moreover, we have also announced the preliminary review form and the review form for the blind review process. We examine Turkish and English titles, summaries, and keywords to make sure that they correspond to the field’s terminology. Furthermore, we require proper nouns and concepts/terms to be written in the reference style of TDV Ency-clopaedia of Islam. We also particularly require for the articles to use the Isnad Citation Style. To improve the academic quality of the journal, we have also checked the article up for plagiarism. The articles that are marked with a result above %15 are returned to the authors with a plagiarism report. It might be right to note here that we have been getting more attention from scholar-ly world day by day with our mission and standards. The journal has received 81 articles between July 1- August 31, 2021 from the academic world. All articles went through the pre-review process to check the referencing and transliteration style before testing them using a plagiarism checker. We then have forwarded the articles that successfully passed the plagia-rism check to our reviewers. Following this process, we have been able to offer to you 21 articles one of which are in Arabic at this issue. We are delighted to offer you the various ranges of themes and topics with this new issue. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Kızıleniş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu, Res. Asst. Yakup Esenboğa, Res. Asst. Abdurrahman Poyraz and the editors of the language revie process Prof. Dr. Ömer Faruk Yavuz, Prof. Dr. Savaş Kocabaş (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut and Dr. Elif Hilal Karaman (English), Dr. Fatümetül Zehra Güldaş and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on June 15, 2022 we announce the ac-ceptance of the articles from January 1 to February 28 by our editorial board. We wish you convenience in your studies. (shrink)

Dear readers, Welcome to the 25th Volume 3rd Issue - Basic Islamic Sciences Special Issue- of Cumhuriyet Theology Journal. We are excited and happy to present you many current researches in this issue. We would like to express that we make all our efforts with a large team to carry the valuable works entrusted to us to the international arena. In our special issue we allocated to articles with the theme of Basic Islamic Sciences, 26 articles have been presented to (...) the attention of our readers. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Kızıleniş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu, Res. Asst. Yakup Esenboğa, Res. Asst. Abdurrahman Poyraz and the editors of the language review-process Prof. Dr. Ömer Faruk Yavuz (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut, Dr. Elif Hilal Karaman (English), Dr. Fatümetül Zehra Güldaş (English) and and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on June 15, 2022 we remind acceptance dates from January 1 to February 28. We wish you convenience in your studies. Our journal now has been indexed by various international indexes: TURKISH NATIONAL DATABASE Social Sciences and Humanities Database (Accepted: 13/11/2015) The European Reference Index for the Humanities and the Social Sciences (Accepted: 25/03/2016) ATLA RDB©: ATLA Religion Database© (Indexing and Abstracting Start: 20/05/2016) BROWZINE Academic Journal Collections (Accepted: 07/07/2016) J-GATE: E-Journal Gateway (Accepted: 07/07/2016) ROAD: Directory Of Open Access Scholarly Resources (Accepted: 24/08/2016) DOAJ: Directory of Open Access Journals (Accepted: 02/09/2016) MLA International Bibliography (Indexing and Abstracting Start: 14/06/2016) CEEOL: Central and Eastern European Online Library (Accepted: 06/10/2016) EBSCO Humanities International Index (Indexing and Abstracting Start: 07/01/2016) EBSCO Humanities Source Ultimate Database (Indexing and Abstracting Start: 07/01/2016) PHILPAPERS: Bibliography of Philosophy (Accepted: 01/01/2016) ROOT INDEXING: Journal Abstracting and Indexing (Accepted: 12/02/2017) ESCI: Emerging Sources Citation Index (Indexing and Abstracting Start: 01/01/2016) ProQuest Central (Accepted: 15/01/2017, 21/1) ProQuest Turkey Database (Accepted: 15/01/2017, 21/1) mIndex Islamicus (Indexing and Abstracting Start: 13/12/2017) Scopus (S.Date: 01/01/2016; Accepted: 23/01/2018). (shrink)

This study aimed to examine the thoughts and expectations of patients receiving healthcare from their physicians and evaluate the ethical aspects of these thoughts and expectations. To determine the ethical aspects of the thoughts and expectations of patients, an open-ended question was asked on the web page of the Turkish Armed Forces (TAF) Health Care Command, which is accessible to the users of the TAF intranet system (the internet system used within TAF institutions). The participants were asked to express their (...) thoughts in their own words. A total of 804 participants answered the question by providing their input. The statements of the participants were classified separately by two public health specialists. The classification was made in accordance with the basic principles of patient rights, and they were collected under various headings including expectations about respect and care, good communication, informed consent, and fair and non-privileged distribution of healthcare services. The results show that patients tend to consider the physicians they see as solely responsible for all the negative issues that they encounter during their healthcare. This indicates that there is a need for extensive research on the underlying factors involved in the negative thoughts and feelings toward healthcare professionals in both TAF and Turkey in general. (shrink)

1755’te gerçekleşen Lizbon depremi çağın filozofları için fiziksel ve ahlaksal kötülük üzerine konuşmak üzere bir söylem alanı yaratmıştır. Düşüncelerini Felsefi Sözlük gibi felsefi türde ve Zadig ve Candide gibi kurgu eserlerle ortaya koyan Voltaire ayrıca bir de Lizbon Felaketi Üzerine Şiir başlığıyla şiir yazmıştır. Kısaca fiziksel kötülüğü, ahlaksal kötülükle gerekçelendirmeyi ve her şeyin tanrısal plan çerçevesinde ‘en iyi’ olduğu düşüncesini eleştirir ve bir parça umutla birlikte bunu savunan filozoflardan duygudaşlık talep eder. Rousseau ise Voltaire’in şiirini tanrısal inayete karşı yazılmış bir (...) şiir olarak değerlendirir. Voltaire’i mevcut kötülüğü abartmakla suçlar. Ona göre fiziksel kötülüğün nedenlerini fiziksel koşullarda aramak ve tanrısal inayete inançla bağlanmak gerekir. Bu çalışma fiziksel ve ahlaki kötülük çerçevesinde Voltaire ve Rousseau’nun düşünceleri karşılaştırılmıştır. (shrink)

Erdem üzerine çözümleme yapmanın temel bir gereği, bilimsel ve teknolojik gelişmelerin hızla yükseldiği günümüzde varlığı iyiden iyiye gözlemlenen ahlaktan kopuk bir yaşantı içinde oluşun rahatlıkla duyumsanır hale gelmesidir. Erdeme ilişkin bir çözümleme, ister alanlararası genişleme ister kavram zenginliği üzerinden yapılmış olsun, erdemin, ahlaki yaşantıda, duyarlılık gösterilmesi gereken temel bir kavram olduğuna işaret eder. Bu durum, kendini, Mevlana’nın erdeme ilişkin yaptığı çözümlemelerde oldukça güçlü bir biçimde duyumsatır. Bizim bu yazıda öncelediğimiz temel bir hedef, Mevlana’nın görüşleri ışığında, alanlararası genişleme üzerinden yapılacak bir (...) erdem çözümlemesinin ahlakı yaşantıyı duyarlı hale getirmeye sağlayacağı katkıdır. (shrink)

This article is based on the premise that the constructed image of the national self is a fundamental criterion shaping the conceptions of history teaching in the Turkish educational system. In this regard, I argue that examining how particular ethno-religious groups are discursively positioned in relation to the idealised self-image can reveal whether and how history textbooks can be revised. Having described the historical and political context for the only curriculum revision occurred in 2013 concerning a non-Muslim community, the Assyrians, (...) the article demonstrates that specific discursive strategies are used to position the Assyrian community in relation to the favourable national self-image, rather than a fixed categorization for non-Muslim communities. Adopting the methodological framework of critical discourse analysis, the author examines the portrayal of the Assyrian community in the secondary school Turkish history textbooks taught over the last three decades and identifies how the topoi of justice and tolerance, as well as allegiance and betrayal allow a particular group to be a member of the larger body of ‘acceptable citizens.’. (shrink)

In some works of Fahr al-Dīn al-Rāzī (d. 1210), there is a discourse related to the claim that textual evidence produces uncertainty. This claim was put forward as a theory based on approximately eleven premises although this number varies in some of his works. According to this theory, textual evidences are not convenient for drawing definite conclusions about the meanings indicated by these evidences due to the situations which is caused by (ⅰ) the language itself and (ⅱ) the use of (...) the speaker of the language and (ⅲ) understanding of listener respectively. There is an additional phrase “This claim is not valid absolutely” in some of the works that mention this theory. Even though that is the case, this addition is not enough -at first glance- to solve the problem. If the problem of the uncertanity of textual evidence, which was put forward systematically for the first time by Fahr al-Dīn al-Rāzī as far as is known, is accepted in the borad sense it might cause some critical problems concerning the science of Kalām. The most important one among these problems can be presented in this way: In the science of Kalām, it is claimed that the certain (yakīnī) propositios and certain evidences are used in the issues that Kalām deals with and substantiates. On the other hand, the true narrative (al-khabar al-sādiq) is counted as one of the sources of knowledge in this science. The true narrative has subsections in the form of narratives transmitted from so many groups of people that are almost impossible to agree on a lie. Because all of these have reached us by way of words and narration, the issue of the uncertanity of textual evidence renders these subsections problematic. Consequently, one of the sources of knowledge in the science of Kalām happens to lose its reliability. In the present work, the following problem is analyzed: The problem of the uncertanity of textual evidence in that it causes one fundamental source of knowledge to be eliminated in the science of Kalām. [In the present paper] Two solutions will be offered to solve the problem: (a) Questioning how the issue was discussed after Rāzī and how Rāzī was understood, then showing which understanding is in accordance with Rāzī's statements. For, in order to reach the most accurate conclusion about a problem, how the issue is understood and explained in the historical process has a very important position. To solve a problem regarding a scholar like Rāzī, who left many works that must be examined from a holistic point of view, it is extremely important to consider first-hand his students, close followers and critics. (b) Showing the field and issues in which the textual evidence can be used epistemologically" through "the tripartite division of the issues whose knowledge is sought to be attained, as known only by reason, known only by transplantation, and known by both" in Kalām. Because the division of the issues according to the ways and sources of knowledge will reveal which information sources can be used in what kind of issues and where they will pose a problem when used. Accordingly, the power or consistency of an information source should be examined through issues that are not objectionable in their epistemological use. The aim of this study is to solve the problem in two ways to have been mentioned. (shrink)

İyi bir yaşamın nasıl mümkün olabileceğinin erdemle açıklanması, erdemin insan yaşamındaki önemini göstermektedir. Dolayısıyla insan fenomenlerini konu alan felsefede geniş bir yer tutan erdem kavramı özellikle etik alanında önemli bir araştırma konusudur. Etiğin tarihi geçmişinde, etik sorunlara kararmayan bir ışık tutmuş olan Kant’ın etik görüşüne genel olarak bakıldığında, erdem kavramının pek ön planda olmadığı görülmektedir. Bununla birlikte, Kant’ın erdem ile ilgili söyledikleri, erdemin ahlak yasasından daha az önemli olmadığını göstermektedir. Bu çalışmanın amacı, Kant’ın erdem temelli bir etik kurmadığı için klasik (...) bir erdem etikçisi olmadığı veya etiğinde erdemin yerini ve önemini göstererek bir erdem etikçisi olduğu tartışmasının pek de anlamlı olmadığını göstermektir. Çünkü bu tartışma, Kant etiğini bir yere taşımaz. Bu amaç doğrultusunda, Kant’ı, bir erdem etikçisi olduğu ya da olmadığı tartışmasına sokarak kategorize etmeden, Kant etiğinde erdemin yeri ve önemini ortaya koymak amacıyla, Ahlak Metafiziği adlı eserinin _Erdem Öğretisi_ bölümünde yapılan erdem tanımlamaları ve açıklamaları ile “en yüksek iyi” (_summum bonum_) kavramı ve erdem ödevleri ele alınacaktır. (shrink)

In the history of Islam, many scholars who have contributed to Islamic sciences both with their works and their thoughts have been attributed to teşeyyuʻ (being inclined to Shi'ism). Dārakutnī (d. 385/995) is one of the scholars who were subjected to this accusation. Dārakutnī, who was considered one of the leading ḥadīth reciters of his period with his strong memory and deep understanding, wrote many works showing his competence in the science of ḥadīth He was also given the title of (...) “Amīr al-mu’minīn fi’l-hadīs”, a title bestowed upon very few people. The background behind Dārakutnī’s accusation of teşeyyuʻ is that he memorized the poems of Sayyid al-Himyerî (d. 173/789), a Shiite poet. In this article, the allegation of teşeyyu' attributed to Dārakutnī has been examined and the information that constitutes the source of the said accusation against him has been examined and whether this accusation has been handled on a solid basis has been examined. As a result of the research conducted on both Dārakutnī’s own words and works and the Ahl al-Sunnah and Shia rijāl literature, it was concluded that the accusation of teşeyyu' directed against Dārakutnī was merely an allegation and was not based on a scientific basis. In the research, the information in the relevant sources was examined and an attempt was made to present the information obtained in an objective manner. (shrink)

Die Liebe ist auf der einen Seite die erste Stufe des menschlichen Handelns, auf der anderen Seite ist sie die Letzte. Die Liebe ist bei jeder Periode der Emanzipation des Individuums dabei und führt ihre Existenz parallel zum Entwicklungsgrad des Bewusstsein fort. Die Emanzipation findet da statt, wo das Individuum und der Andere zusammen sind. Waehrend das "Ich" seine Emanzipation verwirklicht, traegt es auch die Emanzipation des Anderen in sich. Das kritische Bewusstsein des Individuums über Fakten, Begriffe und Phaenomene startet (...) beim Individuum seine Emanzipation, weil das kritische Bewusstsein eine dem Daseienden gegenüber unterschiedliche autonome und originelle individuelle Haltung verschafft und über sich und andere Bewusstsein bildet. Das zeigt, dass das philosophische Bewusstsein, das mit der Hoffnung begonnen hatte, sich im Emanzipationsabenteuer des Menschen zu einem höheren Niveau entfaltet. Die dritte Phase der Emanzipation est die Phase der Selbstverwirklichung des Individuums. Diese Phase bedeutet, dass das Individuum in Situationen, die ihn betreffen, nach freien Willen entscheiden kann und sich nicht der Macht eines anderen Willens beugt, dass es seine eigenen Begabungen, Fertigkeiten oder Faehigkeiten nach eigenen Willen verwirklicht. (shrink)

"In Balanuye's work the reader finds effective insights into the nature of the overblown tailless monkey politely called the human race. The fragments sometimes enunciated as a chastising bolt, but mostly as a comedic nudge. And with each we have to sit up and listen - and think. That is what we deserve, do we not?" - Hüseyin İçen, Turkish translator of The Picture of Dorian Gray "An admirably collage-like and astringent contribution to the tradition, which reaches back at least (...) to Heraclitus, of aphorism and epigram." - David Shields, Author of Reality Hunger Philosophers are generally expected to engage in the three pursuits together and meticulously for a sufficient amount of time: reading, thinking, and arguing for or against by writing or speaking. According to this approach, it is possible for everyone to practice a philosophical life. Because the said approach does not allow an "all or nothing" type of rigidity; some may be more involved in this pursuit, some less. In any case, there is a difference of degree rather than a difference of type. It should be kept in mind that in the definition put forward, reading, thinking and discussion are nonetheless necessary but not sufficient elements to be an original philosopher. Allocating a serious place to all three elements in her life does not guarantee an original philosopher. Authenticity is a gem we still don't know enough about. The book in your hand consists of fragments, the shortest of which is a sentence and the longest of which is a few paragraphs. I wanted these fragments to invoke longer readings, reflection practices, and perhaps discussions, triggered by shorter readings. CONTENTS A BITE TO REPLACE THE PROLOGUE CHAPTER I: REALITY CHAPTER II: ENCOUNTERS CHAPTER III: CONTEXT ABOUT THE AUTHOR: Balanuye is a Turkish continental European philosopher and academic. His book Where Does Spinoza's Joy Come From? [published in Turkish only] went through numerous editions and contributed to the adoption of Spinoza's teaching by outside readers as well as philosophers in Turkey. He currently teaches at the Department of Philosophy at Akdeniz University. (shrink)

The present article discusses the Department of Kalam, its foundation, academic structuring, philosophy, and contribution to religious thought at the national and international level since the establishment of Ankara University Faculty of Divinity. The process regarding the field of Kalam since the establishment of Ankara University Faculty of Divinity in 1949 has been studied over two historical periods. The first is the period from its being taught as a course under the Chair of the History of Islam and Sects during (...) the establishment of the Faculty of Divinity to 1974 when it turned into an independent chair, and the second is the process from 1974 to the present. Higher religious education was continued in the Faculty of Theology, established under the Istanbul Dārulfunūn, which was constructed in the western style instead of the madrasahs that were closed in accordance with the Law of Unification of Education (Tawhid Tadrisāt) adopted on March 3, 1924.The faculty in question was closed in 1933 due to the shortage of students. Until Ankara University Faculty of Theology, which started its teaching activities in November 1949, was opened, there was no higher religious education for 16 years in Turkey. During this time, the need for experts trained in the field of religion emerged. In order to meet this need, Ankara University Faculty of Theology was opened. In the newly opened faculty, it is aimed to train theologians with versatile knowledge and perspective by teaching philosophy, psychology, sociology, foreign languages, as well as teaching disciplines related to the field of theology. One of the chairs in the faculty’s academic structure opened for this purpose was the chair of History of Islam and Sects. In Ankara University Faculty of Theology, where the academic structuring was organized according to the chair system, the science of Kalam was taught as a course within the Chair of the History of Islam and Sects until 1974. Within this chair, the teachings of Principles of Islam, the history of Islamic sects, and Kalam lessons were carried out. The first instructor of the chair was Prof. Yusuf ZiyaYörükân. Although there were changes in the academic staff during the process, one of the important names that contributed to the field of kalam until 1974 was Muhammad Tavît al-Tanji. These scholars not only made significant contributions to the field of Kalam in terms of method and content with their own studies but also taught scholars to work in this field after them.The doctoral advisor of HüseyinAtay, who is the founder of the Kalam Chair/Department, is M. Tavît al-Tancî. In 1974, when HüseyinAtay became a professor, the Kalam course was separated from the Chair of Islam and Sects and gained the status of an independent chair. HüseyinAtay is the architect of the transformation of Kalam from a lecture to a chair.As a result of Atay’s efforts, being a theologian in Turkey has turned into an identity rather than being a member of an academic discipline. In the studies carried out by Yörükân, Tancî, Atay and the academicians taught by them in Ankara University Faculty of Theology Department of Kalam, the emphasis on the Quran and reason, the importance of critical thinking in the field of theology, the human-centered theological thought, the effort to find solutions to current problems, the researches on Mu‘tazila and Maturidism, the study and translation activities that are carried out to bring the classical theology to the present day come to the fore. In the essence of academic studies conducted within this framework, the importance of correctly determining the distinction between the divine and human in the analysis of religious thought is emphasized. In addition, it is aimed to give a perspective on the meaning and value of human life. In the Department of Kalam, where the human-centered understanding of kalam is systematically dealt with on the basis of individual, responsibility, and morality, the science of kalam is structured not only as a system of thought consisting of abstract fictions but a discipline that has the function of developing and gaining a perspective on what is happening around us and in the World. (shrink)

Hz. Peygamberin vefatıyla birlikte, hilâfet tartışması başta olmak üzere ashap birçok problemle karşı karşıya kalmış, sorunlar çözülmüş gibi görünse de bu dönem, sonradan ortaya çıkacak olan mezhep ve fırkaların oluşum sürecini tetiklemiştir. Hilâfetin ilk otuz yılında yaşanan olumsuz hadiselere, Emevî devletinin kurucusu Muâviye (ö. 60/680)’nin izlediği siyaset anlayışından kaynaklanan bazı olumsuzluklar da eklenince ümmet arasında fırkalaşma dönemi başlamıştır. Önce bazı Emevî sonra da bazı Abbasî halifelerinin yanlış uygulamalarına şahit olan Ebû Hanîfe (ö. 150/767), çözüm odaklı görüşleriyle ümmetin bu ihtilaf dönemine (...) damga vurmuştur. O, aklî bilgiyi önceleyen ve nassların açıklanmasında kullanan düşünürlerin başında gelmektedir. Onun itikadî eserleriyle İslâm düşüncesine kazandırdığı yenilikçi yaklaşım özellikle de akaide dair ilk metin kabul edilen el-Âlim ve’l-müte‘allim’deki görüşleri, eleştiri oklarının kendisine yönelmesine sebep olmuş, onu hadis taraftarlarının galiz ithamlarının hedefi yapmıştır. Ehl-i Rey’in lideri ve Mürcie’nin iman akîdesinin destekçisi olmasının da bu eleştirilerde payı büyük olmuştur. Ayrıca onu kendilerinden sayan Mu‘tezile’ye eleştiriler yöneltmesi; Mu‘tezile mensuplarınca onun herhangi bir itikadî eseri olmadığı iddialarını dillendirmesine sebep olmuştur. Diğer taraftan Zehebî, el-Âlim ve’l-müte‘allim’in Ebû Hanîfe’ye değil, Ebû Mukātil es-Semerkāndî’ye nispet edildiğini söylemiştir. Bu görüş F. Kern, J. Schacht, W. Madelung ve U. Rudolph gibi bazı müsteşrikler tarafından kabul görmüş ve Ebû Hanîfe’ye nispet edilen itikad eserlerinin otantik olup olmadığı tartışmalarını beraberinde getirmiştir. Özellikle Schacht tarafından bazı varsayımlar yapılarak, el-Âlim ve’l-müte‘allim’in Ebû Hanîfe’ye aidiyeti reddedilmiştir. Hatta Schacht bu eseri ilk dönemin Mürcie kaynaklarından biri kabul ederek, Ebû Hanîfe’ye ait olmayışının en büyük delili saymıştır. Ancak Âlimlerin çoğunluğuna göre el-Âlim ve’l-müte‘allim ve kendisine nispet edilen diğer eserlerindeki itikadî görüşler Ebû Hanîfe’ye aittir. Bu kanaatin oluşmasında etkili olan en büyük faktör, Hanefî-Mâtürîdî ekolünün mimarlarından olan Mâtürîdî (ö. 333/944) olmuştur. O, el-Âlim ve’l-müte‘allim’in râvilerinden birisi olduğu gibi, Te’vîlât’ında bu eseri Ebû Hanîfe’ye nispet etmiş ve eserden nakillerde bulunmuştur. Onun Kitâbü’t-Tevhîd’deki büyük günahlara dair görüşleri de el-Âlim ve’l-müte‘allim’de bu konuda yer verilen görüşlere benzemektedir. Bu araştırmada; el-Âlim ve’l-müte‘allim’in rivayet zincirinde bulunan ve eserin Semerkant’ta yayılışına katkı sunan âlimler hakkında kısaca bilgiler verilmiştir. Eserin içeriğini oluşturan itikadî münakaşalardan; imanın mahiyeti, iman-amel ayrılığı, imanda eşitlik, din-şeriat ayrımı, büyük günah ve ircâ meseleleri o günün güncel konularıdır. Bu başlıklar üzerinden, eserin Mâtürîdî üzerindeki önemli izleri de tespit edilmeye çalışılmıştır. Hanefî-Mâtürîdî düşüncenin itikadî nüvesini teşkil eden bu eserin, günümüze kadar geçirdiği sürecin değerlendirilerek kaynak kritiğinin yapılmış olması, araştırmayı benzerlerinden ayırmaktadır. (shrink)

Many societies have had different tendencies in terms of belief in the historical process. The purpose of this article is to look in general terms whether the types of society, including the Arabs, in the pre-Islamic tribe and clan structuring, have experienced systems such as totemism, fetishism, naturism and animism in different forms and time periods. Likewise, it is to examine the pre-Islamic Arabs, the features that distinguish them from other types of society, and their monotheistic religions and paganism that (...) they have lived since ancient times. In our research, it was concluded that the perception of a monotheistic religion, the last representative of which was "hanif" until Islam, had spread to such an extent that it had a profound effect on the religious experiences of pre-Islamic Arabs, and therefore, the idolatry of the pre-Islamic Arabs was never independent of the degeneration of the monotheistic religion, as in Hanif. has been reached. At the same time, Hanif thought also shared the fate of ancient divine religions, and faced the pressure of paganism before the phenomenon of communion could be realized, that is, before the religious experience of Hanif could be shared by its believers with its social dimension. However, the limited historical data on both pagan worship and Hanif's religious experience is one of the difficulties of the research as a problematic issue. Another issue we question in our study is that the idolatry of the pagan Arabs who cannot be seen as different forms of worship that only worship the idol and symbolize the show of servitude to him. As a matter of fact, these idols are embodied on earth as symbols of a pantheon of gods that includes "the supreme being Allah", jinn, angels and other abstract beings. Naturally, they are also powerful and should be respected, worshiped, sacrificed, inshort, worshiped as representatives of the gods. At the same time, since they are divine beings, they are expected to fulfill any task required of a god. (shrink)

The need for renewal felt in various fields with the Tanẓīmat, and the changes and modernization activities realized in accordance with it, and the nature and boundaries of these activities are important issues that determine the period's intellectual agenda. Some of the proposals for a solution to save the state are related to the renewal of religious thought. The bad situation in the Ottoman Empire stems from the way religion is understood, not from religion itself, and one of the names (...) that produce ideas about the necessity of changing this way of thinking is Ḥüseyin Kāẓım Kadri. He believes that Fiqh and Exegeticsshould be based on the work of updating the content of Islamic Sciences within the framework of contemporary needs. Claiming that the basic need of society is not Science of Kalām but Catechism, Kadri claims that the attempt of the science of Kalām, regulated to respond to the needs of the age will not result in even will cause religious conflict among people. In this article, Ḥüseyin Kāẓım Kadri'sintellectual background, his suggestions for the renewal of religious thought and his objection to the new Science of Kalām are discussed.Summary: What defines the history of late Ottoman period is the concept called change. There have been reform attempts in order to canalise the military, economic, socio-cultural change and transformation due to political turmoil starting from the end of the 16th century and beginning of the 17th century. Basic argument regarding these reforms finds its base on Qanūn al-Qadīm and the idea of returning to Sharia. Along with the Declaration of the Imperial Edict of Reorganization (Edict of Gulhane) the previous reforms which were made earlier changed dimension and westernization became a government policy. During the ongoing process, the change in terms of Westernization became a current issue within every segment of Ottoman society. Need for innovation in various areas, and therefore the change and modernization movements and accordingly these movements’ nature and boundries set the intellectual agenda of the era. Some of the suggestions are associated with renewal of the religious thought which are to keep the State from difficult situation it is in. Solutions proposed in this context creates a rich intellectual discussion environment within Western, Islamist, and Turkist intellectuals. Islamists in general terms are of the opinion that the difficult situation Ottoman is in does not stem from the religion itself but the way of understanding religion; and they are of the opinion that this way of thinking should be altered; when they bring about their suggestions, it is seen that the way of thinking is their starting point. What causes the Islamists fall apart within themselves is the nature of renawal. Islamist intellectuals, supporting the idea which is the content of islamic knowledge should be updated according the needs of era, suggest various ideas in terms of which dicipline should be in charge for the needs in question. While some intellectuals are of the opinion Kalām should be prioritised, some are of the opinion Fiqh and Exegetics should be prioritised. Ḥüseyin Kāẓım Kadri, who wrote under the pseudonym of Shaykh Muḥsin-i Fānῑ ez-Ẓāhirῑ, is one of these intellectuals coming up with an idea. Kadri suggests a renawal in thinking based upon Fiqh and ExegeticsḤüseyin Kāẓım Kadriis one of the most prominent intellectuals of Constitutional Period. Working as a governor of an Ottoman province, deputy, and minister and engaging in journalism, Kadri compiles a series of work in religion, language and agriculture. All of his efforts are to find ways of saving Ottoman from its difficult situations. Thus, Kadri questions the quality of the knowledge which was brought about in religious thinking and proposes solutions. What lies under his solution is the need for a dicipline for society’ s practical problems. He bases his opinion on opposition to new theology movement. According to Kadri, ever since Kalām was codified, it has never been useful to Muslims, on the contrary it has impaired the Muslims. Renowation of Kalām creates nothing but problem. In his opinion, due to using Greek philosophy content and method, Kalām is not a dicipline authentic to Muslims, besides it is a harmful dicipline which aims to damage the essence of Islam.One of the reasons why Kalām is out of Islamic thinking tradition is because of the Mu'tazila wises are the founders of this dicipline. Kadri is of the opinion that the wises/intellectuals belonging to this school and their theories regarding to understand the existence do not contribute to the field of faith. Admitting the function of Ahl-al Sunnah school generated after the Mihna Period, Kadri states the insufficient side of that function. To him, hence the subjects such as substance (cevher) –accident (araz), hudûth-eternality, wujud (vücûd)-nothingness (adem) etc have been discussed but at that time the subject in question could not be renovated in regard to needs. Another criticism of Kadri raised against Kalām is he considers this field the reason why Muslims are divided. Especially during the times when Muslims need to be in unity and solidarity, Kadri is worried about new discursion which will occur due to the renovation of Kalām attempts. This concern of Kadri causes him to object Kalām with a pragmatic motive.Kalām which is called Usulu'd-Din is another reason why Ḥüseyin Kāẓım Kadriis against Kalām. In his opinion, theologians complicates the subjects such as amalgation and adjectives of Allah instead of making it clear with ijtihad. Kadri who considers offering proof in terms of faith as faithlessness is of the opinion that faith is not a matter of reason but a matter of sense which has no doubt among people. Criticising the struggle for the enquiry of faith, Kadri puts an emphasis on the significance of the reinterpretation of the principles, for example in the field of Fiqh which deals with the practical area and says it is the most prominent religious duty. He also criticises the imitation of the past and remarks the importance of reason in Fiqh. As an alternative to Ilm-i Kalām, he claims a new Catechism and adds, it is going to provide the religious knowledge people need. It is an ideological contrast of Ḥüseyin Kāẓım Kadrito think Kalām is the reason for all the misfortune Muslims encountered. This opposition causes him to ignore all the accumulation in Kalām field. Moreover, it is the reason why he makes emotional deductions conflicting with historical facts. Kalām plays a role just like the other fields who could not contribute to Islamic Thinking and its renovation process in accordance with the needs of time. However, it is not realistic and reasonable to think Kalām is the only one responsible. (shrink)

İbâziyye hicrî birinci yüzyılda neş’et eden ilk kelâm fırkalarından birisidir. Birçok makâlât türü eserde İbâziyye’nin, Hariciliğin en mu’tedili ve günümüze ulaşan tek kolu olduğu ifade edilmektedir. Buna rağmen ilk dönem İbâzî âlimlerden günümüz İbâzîlerine kadar birçok kişi, İbâziyye’nin Haricî bir fırka olmadığını savunmaktadır. İbâzîler şirk ve isti’raz gibi bazı konularda Haricilerden farklı görüşlere sahip olmakla birlikte, iman-küfür, tevellâ-teberrî, imâmet, vb. birçok konuda ise Haricîlerin görüşlerine benzer görüşleri savunmaktadırlar. Bu çalışmamızda bizzat İbâzî kelâm metinlerinden hareketle İbâzîlerin Haricî bir fırka olup olmadığını (...) irdelemeye çalışacağız. (shrink)

There are a number of well-established concepts explaining decision-making. The sociology of wise practice suggests that thinking preferences like the use of intuition form a cornerstone of administrators’ virtuous practice and phronesis is a likely candidate to explain this behaviour. This contribution uses conceptual and theoretical resources from the behavioural sciences, management science as well as philosophy to account for individual level differences of employees regarding thinking preferences in administrative professions. The analysis empirically investigates the behavioural dimension of the preference (...) for intuition vs the preference for deliberation to cast light on three different intuitive markers present among individuals who also prefer to use deliberation. We explore possible explanations for the differences and similarities of our global sample of 2227 workplace respondents who conceptually represent phronetic practitioners. The results show that many phronetic practitioners prefer the intuitive marker of unconscious thought, besides using deliberation. (shrink)

Bu makalede, müşriklerle sosyal ilişkinin mahiyetine dair Müslüman düşünce geleneğinde ortaya konulan literatür genel hatlarıyla ele alınmaktadır. Söz konusu literatür, “müşrikler bu yıldan sonra Mescid-i Harâm’a yaklaşmasınlar” (Tevbe 9/28) ayeti temelinde şekillenmiştir. Bu bağlamda âlimler şirkin mahiyeti, Mescid-i Harâm bölgesinin sınırları ile bu bölgeye yaklaşmamayı ifade eden fiilin içeriği ve özellikle de ayetteki uyarının Hac ibadeti ile sınırlı/kayıtlı olup olmadığı gibi hususları tartışma konusu yapmışlardır. Bu ayet çerçevesinde ortaya konulan literatürde iki görüşün ön plana çıktığı görülmektedir. Bunlardan ilki, Mescid-i Harâm (...) ifadesiyle kastedilen mananın tüm mescitleri kapsayacağı düşüncesinden hareketle “yaklaşmama” yasağın sınırlarını genişletirken diğer görüş, maslahatçı bir yaklaşımla söz konusu bölgenin Kâbe ve çevresiyle sınırlı olduğu iddiasına dayanmaktadır. Bu bağlamda ilk görüşte, harem bölgesine müşriklerin hiçbir surette giremeyeceği savunulurken ikinci görüşte, müşriklerin cahiliye döneminde yaptıkları tarzda hac ve umre ibadeti yapmak amacıyla söz konusu bölgeye giremeyecekleri ancak ticaret, seyahat vb. farklı maksatlarla gelebilecekleri vurgulamaktadır. Makalede konu H. VII. yüzyıla kadar kaleme alınan rivayet, dirayet, ahkâm ve Şiî tefsirler temelinde irdelenmiştir. Bu bağlamda Mukātil b. Süleymân, İmâm Şâfiî, Cassâs, Ebû Bekir İbnü’l-Arabî ve Kurtubî’nin kaleme aldığı ahkâm tefsirleri; Taberî, İbn Ebî Hâtim, Ebû İshak es-Sa‘lebî ve İbn Kesîr’in yazdığı rivayet tefsirleri; Mâtürîdî, Zemahşerî, Fahreddin er-Râzî, Beyzâvî ve Ebu’l- Berakât en-Nesefî’nin dirayet tefsirleri ile Şiî müfessirler Kummî, Ayyâşî, Ebû Ca‘fer et-Tûsîve Tabersî’nin tefsirleri incelenmiştir. Konunun bahsi geçen tefsirler temelinde ele alınmasındaki amaç ayetin anlaşılmasına bağlı olarak ortaya konulan fıkhî hükümleri ve gerekçelerini tespit ederek mukayese yapmaktır. Zira Tevbe suresi 28. ayetin anlaşılmasında, dini anlama tarzları bakımından Ashâbu’l-Hadis ve Ashâbu’r-Rey olarak nitelenen âlimlerin görüşlerinin belirleyici olduğu görülmektedir. Konu bağlamında Şiî tefsirlerin incelenmesindeki amaç ise söz konusu literatürde Tevbe suresi 28. ayetin ele alınmasına ilişkin bakış açısının Ashabu’l Hâdis’e mi Ashabu’r-Rey’e mi yakın olduğunu tespite yöneliktir. İncelenen tefsirlerde ilk görüşün İmâm Mâlik ve İmam Şâfiî’ye ait olduğu belirtilirken ikinci görüş Ebû Hanîfe’ye nispet edilmiştir. İmâm Mâlik ve İmam Şâfiî’ye ait olan görüş genel kabul görürken Ebû Hanîfe ve Mâtürîdî’nin benimsediği, Hanefî-Mâtürîdî âlimler tarafından kabul gören ikinci görüş, tarihsel süreçte şaz olarak nitelendirilmiş ve dikkate alınmamıştır. Makalede, H.7. yüzyıl’a kadar yazılan rivayet, dirayet, ahkâm ve Şiî tefsirleri özelinde bu görüşlerin temel mantığı, ortaya çıkış süreçleri ve bu çerçevede üretilen fıkhî hükümler analitik bir bakış açısıyla irdelenmeye çalışılmıştır. Makalede sonuç olarak Ashabu’l-Hadis’e mensup âlimlerden İmâm Mâlik ve İmâm Şâfiî’nin konuyu sadece müşrikleri değil tüm gayr-i müslimleri içerecek şekilde ele aldıkları ve bu gruplarla kurulacak sosyal, ekonomik ve siyasi ilişkinin mahiyeti hakkında fıhkî hükümler koydukları görülmektedir. Bu hükümlerle, Müslüman düşünce geleneğinde gayr-i Müslimlerin özellikle sosyo-kültürel açıdan ötekileştirilmeleri meşrulaştırılmıştır. Bu bakış açısı Müslümanların birlikte yaşama kültürüne katkı sağlamalarını engellediği gibi insana saygıyı temel alan Kur’an’ın bakış açısı ile de çelişmektedir. Bu bağlamda Ashabu’r-Rey’in önemli temsilcilerinden biri olan Ebu Hanîfe’nin yasaklama emrini cahiliye döneminde yapılan hac fiili ile sınırlaması konuya ilişkin bakış açısında ciddi farklılıklara imkân tanımaktadır. Ebû Hanîfe’nin bu anlama biçimi, gayr-ı Müslimlere ilişkin olumsuz bir uygulamaya imkân vermediği gibi takipçisi Mâtürîdî tarafından geliştirilerek ahlakî bir boyutta ela alınmıştır. Süreç içerisinde söz konusu anlama biçimi, aynı düşünce geleneğine mensup olan Cassâs ve Ebû’l-Berekât en-Nesefî tarafından devam ettirilerek geliştirilmiştir. (shrink)

This article focuses on the relationship between morality and law through the debate between William Whewell (1794-1866) and John Stuart Mill (1806-1873), two important moral philosophers of 19th century Britain. Whewell belongs to a tradition maintaining that the basic moral principles can be known intuitively through an inherent faculty such as moral sense or conscience. In the meantime, Whewell argues that the process of knowing these basic principles intuitively is not an irrational process and that the reason is active throughout (...) the whole process of knowing. In this context, the reason is the most basic concept of Whewell's system. In Whewell's system, the will of God is the highest/ultimate good. Relatedly, action in accordance with the will of God is morally right action. On the other hand, utilitarianism, to which Mill belongs, is a moral theory that determines the greatest happiness of the highest number of people as the criterion for morally right action. This theory does not include any metaphysical and theological elements, which argues that morality should be based on experience and introspection. Utilitarianism rejects the claim that there are basic moral principles that can be intuitively known. This approach of utilitarianism makes these two theories natural opponents of each other. One of the topics of the Whewell-Mill debate is the juncture of morality and law. In this context, Whewell's views on the moral-law relationship, Mill's criticism of Whewell on this issue and Whewell's responses to Mill constitute the subject of the article. The main purpose of this study, in which the comparative method is adopted, is to gain new perspectives on the relationship between morality and law. When we focus on the Whewell-Mill debate, we see that Whewell deals with the moral-law relationship on the basis of the concept of right, while Mill deals with the concept of justice. According to Whewell, it is impossible to talk about morality unless there are rights determined by law. In this regard, justice basically means compliance with the law. Like Whewell, Mill accepts that justice is not static but dynamic, and argues that only the utility can determine what just is. Mill objects to Whewell's views on three main criticial points. These are; according to Mill, Whewell first makes law the basis of morality by claiming that it is not possible to talk about morality where there are no laws. Whewell, objecting to this criticism of Mill, states that he does not make law the basis of morality; he says that he needs law to put moral principles into the practice. The second criticism of Mill is that Whewell makes laws the criterion of moral righteousness, which narrows morality down to rights and therefore to law compliance. Whewell objects to Mill, saying that moral rightness is much broader concept than legal rightness. For him, obedience to the law is only part of moral righteousness. Mill’s last criticism is that Whewell made obedience to the law a moral duty, even if it is not just. In Whewell's system, obedience to laws confirming slavery is made a moral duty. Whewell, on the other hand, admits that laws may be immoral from time to time, but states that obedience to these laws is more reasonable than disobeying them; because the problems that will arise from non-compliance with the laws are much greater. What needs to be done is to make sure that more just laws are legislated. However, according to Whewell, legislation is the duty of the jurist, not the moralist. These criticisms made by Mill against Whewell are actually criticisms that is related Mill's own system. Mill neither himself can give satisfactory answers to these criticisms. In conclusion, in the polemic between Whewell and Mill, it is possible to find other different answers of both thinkers regarding the relationship between morality and law. However, it cannot be said that these answers completely solved the problems stated above. (shrink)

Following the formation of disciplines/sciences in different fields of Islamic thought, the specific concepts and terminologies of these disciplines/sciences began to emerge. Then the special meaning and the area of utilization for every concept in each discipline/science were further clarified by compiling specific epistles of definition (ḥudūd), which would contribute to this process of conceptualization. For the terminological meaning of the used concept to be determined primarily and thus for the followed theological/sectarian affiliation to be supported, works belonging to this (...) genre have been written specifically for the field of theology. Especially, the Muʿtazilī theologians undoubtedly made the greatest contribution. Thusly, specific treatises containing theological concepts were compiled by names such as al-Qāḍī ʿAbd al-Jabbār (d. 415/1025), and his students Abū Rashīd al-Nīsābūrī (d. after 420/1029) and Ibn Sharwīn (fl. first half of the Vth/XIth century). Zaydī theologian and jurist Abū’l-Qāsim al-Bustī’s (d. 420/1029) Tahdhīb al-ḥudūd, which has no available copy, is also contemporary to the mentioned works. This tradition found its reflection in the Imāmī-Muʿtazilī line in Abū Jaʿfar al-Ṭūsī’s (d. 460/1067) al-Muqaddimah fī l-madkhal ilá ṣināʿat ʿilm al-kalām, which could be seen as a concise theological work in terms of its construct and the explanations which it comprises, and in the work called al-Ḥudūd wa-l-ḥaqāʾiq, which is attributed to al-Sharīf al-Murtaḍá (d. 436/1044). Abū Jaʿfar al-Muqrī al-Nīsābūrī’s (d. mid-VIth/XIIth century [?]) al-Ḥudūd stands out as the most voluminous example in this tradition. The most important work belonging to this genre in the Muʿtazilī tradition, as it is the first among the available works, is the Ḥudūd al-alfāẓ of al-Qāḍī ʿAbd al-Jabbār, which is found together with some other important Zaydī-Muʿtazilī works in a compilation discovered by us and thought to be lost until recently. In this treatise, which generally includes theological concepts and partially includes the concepts of Islamic law and the history of sects, al-Qāḍī ʿAbd al-Jabbār has put forward a language-based definition theory. His approach here is in line with the views he put forward on definition in his al-Mughnī. Accordingly, instead of definition (ḥadd) and description (rasm) carried out over five universals in classical logic, he adopted a method of lexical definition based on wording that agrees with the meaning of the concept in question and is clearer than it, and consequently gave a brief definition and explanation of the concept he deals with. This clearly shows that the previous Muʿtazilī theologians’ approach of language-based definition, which was used as an alternative to the conception of Aristotelian definition due to their distanced stance to philosophy was also inherited by al-Qāḍī ʿAbd al-Jabbār. The approach seen in some sources in the period following al-Qāḍī, such as Abū Rashīd al-Nīsābūrī’s al-Ḥudūd, also indicates his influence. (shrink)