The aim of this study is to determine the criticism to Mushabbiha and Mujassima on the basis of al-Faṣl fī l-milal wa-l-ahwāʾ wa-l-niḥal whose writer is Ibn Ḥazm (d. 456/1064), one of the eminent scholars of the Andalusian civilization. In this work, Ibn Ḥazm gives systematic information about the non-Islamic religions as well as the sects emerging under the Islamic roof, criticizing the views of religion and religious sects from various perspectives. In doing so, he approached the views of the (...) sects with his identity as a kalam theologian, and he made his critics in the light of classical conception of the Ahl al-Sunnah. Ibn Ḥazm pointed out that Mushbbiha and Mujassima had an anthropomorphic understanding of God, and emphasized that this understanding does not correspond with the belief in monotheism. He strongly emphasizes that God is one and nothing is equal to Him.Summary: Islamic Civilization of Andalusia was the most important representative of Islam in the West and enlightened Europe for centuries, has made important successes in science-technic, art and literature. Also made improvements on other areas such as religous and philosophical knowledge, in these eras raised important Islam scholars who made important contributions to those areas. One of those scholars undoubtedly is Ibn Ḥazm who was born in Andalusia (d. 456/1064). The aim of this paper is to analyze and determine Ibn Ḥazm’s critiques on Mushabbiha and Mujassima, based on Ibn Ḥazm’s thought found in his al-Fasl,who was one of the leading scholars of Anatolia civilization and played an important role in development of Islam thought nearly in all areas by his precious writings.Ibn Ḥazm, in his work gives systematic information on sects under Islamic thought and beliefs and religions out of Islam, their relations and differences with Islam, which he accepts as one and unchangeable, and analyzes them gives in an analytic, defensive and rejective method, puts them under critique. In other words, with his theologian identity and dialectical method, under the Sunnī classical tradition, he criticizes other sects’ thoughts. Ibn Ḥazm used a very sharp language and rough method in his critiques. This kind of attitude was symbolized by a traditional saying “Ibn Ḥazm’s language is sharper than Hajjāj’s sword”. As it very well known in the Qurʾān, oneness (tawhīd) was emphasized very much, God does not look like anything ever created, and does not have any resemblance or sameness with anything, in order to eliminate polytheist (shirk) belief. On the other hand, in some verses representations and resemblances were used that does not seem in line with oneness (tawhīd). This problem which seems to be contradiction at first sight has been subject to many debates of how that can be solved. In the center of discussion informing attributes (revealed attributes) that drive people to comparison (tajsīm) and anthropomorphism (tashbīh) that recall humanly attributes if they are understood in artificial meanings. In history of Islamic thought, in order to understand those kind of attributes, in their artificial meanings or their changed and decided meanings (ta’wīl), has been subject to discussion and to understand the attributes different methods have been used. One of these method which is the main subject of this paper is tajsīm and tashbīh method and was accepted by Mushabbiha and Mujassima. They take informing attributes artificial meanings as base and were against the changing of the meaning. As a natural conclusion of this, they resemble God to the created and asserted God has concrete parts such as hand, face, eye, leg, etc. In his work al-FaṣlIbn Ḥazm mentions ideas of Mushabbiha and Mujassima, and criticized whether it is appropriate for Sunnah or not. His critique against these sects are mostly based on the informing attributes being taken as visual attributes in nasses, where as a result the God imagination turns to be anthropormorphist imagination. According to Ibn Ḥazm, the verses “… He does not resemble anything…” (Ṣūra 42/11) and “He is not equal to anything” put forward the onlyness and soleness of God and they do not give attention to this and try to prove the attributes fall into anthropormorphism (tashbīh) and corporealisim (tajsīm). Ibn Ḥazm believes and says that their God imagination is not in line with oneness (tawhīd) understanding and puts the verses into the center. In his critiques he emphasizes God’s oneness, he does not have pair, not resemble anything, does not have equal and tried to explain how his attributes should be understood. In this respect, in qualification of God his main principle was exploitation (tanzīh) and asserts that humanly attributes (face, eye, foot) in their visual understandings cannot be attributed to God and tried to prove that names like object (jism), accident (symptoms), substance (ore) he cannot be put into qualification. Ibn Ḥazm’s consideration of nass through an exterior perspective, his criticism of Mushabbiha and Mujassima, who take visual attributes as principles, and his re-interpretation (ta’wīl) of some nass whenever necessary may be seen as a contradiction but it is consistent in his system. Because he is not definitely against re-interpretation (ta’wīl) but he rejects re-interpretation without proof, he accepts ta’wīlthat comes from nasses and rational necessity with a proof. From this perspective if there is an occasion a word’s meaning in the Qurʾān that needs understanding different from its written meaning and there is a proof for that, he sees this a requirement for re-interpretation (ta’wīl). He practically used this theory of him in informing attributes. As a result, in attributes of God, he follows the madhhab of the Salaf (predecessors), where as in informal attributes and their understanding, he uses ta’wīlmethod and takes the path of Halaf (successors). By this way, he departed from the madhhab of the Salaf and created his own method. In this context while he was criticizing anthropormorphist and corporealist methods. Also he defended that since comprehension of God is not possible without re-interpretation of these attributes, it is necessary. He explained these attributes in verses with their dictionary meanings and related verses, with appropriate Arabic grammar and God’s greatness. From that perspective Ibn Ḥazm’s Salafī and artificial understandings, we cannot say he is from Salafī which rejects rationale and explanation all together. In addition to that when necessary in informal attributes he uses ta’wīland uses reason and the function he put upon reason, shows his position against sect like Mushabbiha and Mujassima who underestimates the value of reason. (shrink)

The aim of this article is to analyze the reflections of anti-Islamic rhetoric, in Norwegian society, towards Muslims in the context of Islamophobia and Anti-Islamism, which have recently increased in Europe. In this context, by taking the near-historical background into consideration, this paper first examines the issues of freedom of expression and freedom of religious believes in Norway, then it tries to analyze how Islam is perceived in this country. Thirdly, by exploring the history of Islamophobia from a general perspective, (...) it pays attention on anti-Islamic rhetoric and socio-political factors reinforcing it. Finally, the paper explores the links between this rhetoric and recent events such as “Cartoon Crisis” and “Berwick Terror Attack” and discusses how each one of such events affect the Norwegian society and Muslims living in that country. (shrink)

Hadislerin doğru anlaşılması ve yorumlanması çabası ilk defa Hz. Peygamber döneminde başlamış, tâbiîn ve tebeu’t-tâbiîn döneminde hadislerin tedviniyle birlikte hız kazanmış ve bu hususta önemli çalışmalar yapılmıştır. İlerleyen süreçte fıkıh usulünün verilerini kullanarak ahkâm hadislerinden hüküm çıkarma ve lafız-mâna ilişkisi konusunda hakikat-mecaz ekseninde yeni yorum yöntemleriyle uygulamalı olarak ele alınan eserler telif edilmiştir. Bu eserlerin başında İbn Dakīkulʿîd’in, Şerḥu’l-İlmâm bi-eḥâdîs̱i’l-aḥkâm’ı gelmektedir. Şerḥu’l-İlmâm hadis şerh edebiyatında muhteva zenginliğini arttıran ve kullanılan bazı izah yöntemlerini geliştirerek kendisinden önceki şerhleri geride bırakmış bir eserdir. (...) Bu çalışmada İbn Dakīkulʿîd’in hadisleri anlamada ve yorumlamada mecazi anlatım üslubu babında ortaya koyduğu yaklaşım ele alınmıştır. Böyle bir konunun tercih edilmesindeki ana etmenlerin başında mezkûr eserde hüküm istinbâtında hakikat-mecaz bağlamında benzer şerh çalışmalarına nispetle, analitik yaklaşımların ön plana çıkması ve alana katkı sağlaması gelmektedir. Çalışmanın hedefi, Şerḥu’l-İlmâm’da hakikat-mecaz ekseninde İbn Dakīkulʿîd’in hadisleri nasıl yorumladığını ortaya çıkarmak ve elde edilen bulgularla yeni yorum imkânlarına alan açmaktır. Lafzın mânaya delaleti konusunda hakikat ve mecaz arasındaki ilişki ve kesişim noktaları çoğu zaman bir problem olarak durmaktadır. Hadis metinlerinin yorumlanmasında hakikat ve mecazın birlikte kullanım alanlarının tespit edilmesi ve hakikat-mecaz ayırımının işlevsel yönünün ortaya çıkarılması, hadislerin doğru anlaşılmasına ve yorumlanmasına katkı sağlayacaktır. Araştırmada öncelikli olarak Şerḥu’l-İlmâm’ın hadis ve fıkıh sahasındaki önemi ve değeriyle ilgili bilgi verilmiş, sonra hakikat ve mecaz kavramlarının tanımlarına geçilmiştir. Mecaz türleri arasında sadece İbn Dakīkulʿîd’in atıf yaptığı istiare, teşbih, teşbîhu’l-mânevî ve teşbîhu’s-sûrî gibi kavramlara yer verilmiştir. Son olarak İbn Dakīkulʿîd’in hakikat ve mecazı bir yöntem olarak nasıl kullandığı konusu örnekler çerçevesinde tahlil edilmiştir. Araştırmada, İbn Dakīkulʿîd’in hakikat ve mecazın zamansal boyutuna, hakikat ve mecaz ayırımında tazmînin rolüne, hakikat ve mecazın cemʿine, hakikate en yakın mecazlara ve hakikat-mecaz arasındaki tercih sebeplerine değinerek hakikat ve mecazı bir yöntem olarak kullandığı sonucuna ulaşılmıştır. İbn Dakīkulʿîd’in hakikat ve mecazı birlikte kullanmasının işlevsel yönleri ve faydaları arasında; lafızların lugatlarda geçtiği anlamları keşfetmek, lafzın anlamında derin ve net açılımlar yapmak, tekellüflü mânaları ayıklamak, mecaza hamledilmeyi gerekli kılan alâkaları/bağları belirlemek, çözümlemeci yaklaşımla muhtemel mânaları ortaya çıkarmak gibi hususlar yer almaktadır. Eğer İbn Dakîku'l-Îd, el-İlmâm'da sadece 57 hadisi değil de bütün hadisleri şerh etme imkânı bulmuş olsaydı Şerhu'l-İlmâm, hadislerin hakikat ve mecaz temelinde şerh edildiği bugün üzerinde en çok konuşulan eserlerden biri olurdu. (shrink)

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

With the increased rate of the Turkish medical brain drain (MDB) in recent years, there is a need for more comprehensive studies to elucidate its vague migratory factors. The aim of this paper is to try to narrow that gap by analyzing present impacts of the MDB in Turkey and to evaluate if these aspects were driven by professional ethical values, and if so, what ethical principles they were based on. In-depth interviews were conducted with 19 doctors from various backgrounds, (...) followed by a thematic analysis. The MDB in Turkey demonstrated a multifactorial structure, with prominent push factors that are intertwined at macro-meso-micro levels. The effort to maintain the principles of beneficence, non-maleficence, and protecting professional autonomy were the most important in the context of professional ethics. Only deep-rooted regulations might ensure the prevention of the MDB in Turkey and the prospect of doctors returning in the future. Conclusively, the recent criticisms the MDB has been garnering may inspire improvements in deteriorating human and health rights in Turkey. (shrink)

This study discusses the formation of national identity and the nation state in the modern Middle East in comparison with Turkey, one of the earlier models of national state formation in the region. The basic aim of the study is to examine the position of religion and religious identity as the source of legitimacy in the modern state. In order to have a better understanding of the relationship between nationalism and religion in the Middle East, the study attempts to look (...) at the development of Egyptian nationalism and the role of religion in the making of modern state in Egypt. The study also attempts to make a comparative historical work by analyzing the history of the early Republican Turkey and the consolidation of the modern Turkish state by legitimacy other than religion hitherto the basic source of authority. (shrink)

This work is intended to be a textbook for the fundamentals of theoriesand methods in the social sciences and the humanities. Along with theknowledge of the existing theories and methods, this book will provide theanalytical tools that will help the reader comprehend the hidden assumptionsand philosophical underpinnings from a comparative and critical perspective.More precisely, this book aims to introduce not only theories and methods butalso the worldviews from which they emerge and the paradigms that they arerooted in. Crystallizing the ontological, (...) epistemological and methodologicalcategories in mind, this book will also help the reader be consistent in researchquestions, methods and conclusions... (shrink)

In this paper, I will try to make clear that aspect of wisdom which relates to the practical application of revealed commands through prophetic practices and traditions of the other founders of religions. Here, I also refer to the wisdom in the Qur’an and the Old and New Testaments of the Bible as examples of the use of this concept in religion. Although both philosophy and religion require using the form of wisdom within a holistic approach, in the course of (...) time the concept of wisdom was neglected both in philosophy and religion. Because of this, after that one cannot judge the evaluation of complex situations in these two areas.Shortly, in this paper, I am going to discuss the place of wisdom in the Philosophy of Religion as a dynamic factor of thought and then propose a new understanding in the Philosophy of Religion because today this discipline is not fully appreciated by all the world religions. (shrink)

``I am therefore I have rights," argues this paper. Mere existence qualifies a human being for universal human rights. Yet human beings do not live in solitude; they are always embedded in a network of social relations which determines their rights and duties in its own terms. Consequently, the debate about the universality and relativism of human rights can be best understood by combining legal and sociological perspectives. Such an approach is used in this article to explore the tensions and (...) contests around the universality of human rights in Islamic law. Whether all human beings or just citizens are qualified for the inviolability of human rights is a question which divided Muslim jurists into two schools: Universalistic School, emanating from Abu Hanifa, advocated for the universality of human rights, while Communalistic School, originating from Malik, Shafii and Ibn Hanbal, advocated for civil rights. Universalistic School was adopted by such great cosmopolitan empires as Umayyads, Abbasids, Mughals and Ottomans. It was also reformed by the Ottomans during the nineteenth century in the light of the new notions of universal human rights in Europe to purge remaining discriminatory practices against non-Muslim citizens and to justify constitutionalism and democracy. Yet the universalistic tradition in Islamic law has been forgotten as the chain of memory was broken after the collapse of Ottoman Empire. This article briefly unearths the forgotten universalistic approach in Islamic law to build upon it a modern universalistic human rights theory for which there is a pressing need at this age of globalization. (shrink)

It is expected that the determining role of values, which are accepted as the main reference point in guiding their behaviors, in real life will also be effective on social media posts. However, with the increase and diversification of the opportunities offered by social media to its users, the perception of privacy, which is one of the important values in society, is subject to change and privacy is disclosed based on personal consent. Although there are studies in the literature on (...) the negative effects of increasing social media use on the perception of privacy, there is no study that examines the issue from the perspective of Religious Culture and Ethics Knowledge (RCEK) teachers within the framework of values education. In this study, whether and in what direction the determining role of values in life has changed with the widespread use of social media is examined based on the views of RCEK teachers in the example of privacy value. The aim of the study is to examine the views of RCEK teachers on privacy and the transformation of privacy in the context of social media posts. In this direction; it is aimed to determine the privacy perceptions of RCEK teachers in terms of the definition of privacy, situations that are considered private, social media posts that violate privacy and the criteria that should be in these posts, and to examine their views on what kind of education can be given to students about social media and privacy. The research was designed according to the phenomenology design in qualitative research method. The study group of the research consists of 19 RCEK teachers working in various provinces. The data were collected through semi-structured interviews and analyzed by dividing them into themes, categories and codes by content analysis method. As a result of the research, it was concluded that privacy is violated through social media posts, and the perception of privacy has changed depending on many factors related to social media. It was revealed that today's sharing culture negatively affects the perception of privacy. It is thought that the results of the research have important implications for researchers, teachers, parents and authorities.In this study, whether and in what direction the determining role of values in life has changed with the widespread use of social media is examined based on the views of Religious Culture and Ethics Knowledce teachers in the example of privacy value. The aim of the study is to examine the views of Religious Culture and Ethics Knowledge teachers on privacy and its transformation in the context of social media posts. Based on this purpose; it is aimed to determine the privacy perceptions of RCEK teachers in terms of the definition of privacy, situations that are considered private, social media posts that violate privacy and the criteria that should be in these posts, and to examine and reveal their views on how students can be educated about social media and privacy. The research was designed according to the phenomenology design in qualitative research method. The study group of the research consists of 19 RCEK teachers working in various provinces. The data were collected through semi-structured interviews and analyzed by content analysis method by dividing into themes, categories and codes. As a result of the research, it was concluded that privacy is violated through social media posts, and the perception of privacy has changed depending on many factors related to social media. It was revealed that today's sharing culture negatively affects the perception of privacy. It is thought that the results of the research have important implications for researchers, teachers, parents and authorities. (shrink)

Bu makale Fahreddin el-Râzî’nin metafizik yakîn anlayışını te’vîl teorisi açısından incelerken, onun metafizik yakîne ulaşma hususundaki optimistik tutumunu da ortaya çıkarmaktadır. Kuşkucuların lideri (şeyhü’l-müşekkikîn) olarak da bilinen Râzî’nin, kendisinden önceki felsefe ve kelam geleneklerini etraflıca kritik ederken yeni ve özgün bir anlayış ortaya koyup koymadığı tartışılmış, eleştirel düşüncesi kendisinden sonraki düşünürlerce tenkit edilmiş ve bu vesile ile Râzî hakkında çeşitli okuma biçimleri ortaya çıkmıştır. Bu okuma biçimleri arasında Râzî’yi, aklın kelamî bilgide yakîne ulaşamayacağı şeklinde bir metafizik bilinmezci olarak değerlendirenler de (...) olmuştur. Bu çalışma, Râzî’nin metafizik yakîn anlayışını te’vîl teorisi ile birlikte serimlemeye çalışmaktadır. Makalenin ilk ana bölümü metafizik yakîn ve te’vîl ilişkisi ekseninde -başka bir deyişle kelâmî bilgide akıl-nakil tartışmaları açısından- Râzî öncesi düşünceye dair -ipuçları niteliğinde- tarihsel bağlam vermektedir. İkinci ana kısım ise Râzî’nin metafizik bilgide akıl anlayışındaki ilkelerini istivâ’ kavramının te’vîli üzerinden belirginleştirmektedir. Bu makale, Râzî’nin te’vîl anlayışını bütünüyle ortaya koymayı amaçlamamaktadır. Ancak, te’vîl teorisinin temel bileşenlerinden birisi olan akliyyâtın nasıl metafizik yakîniyyâta dönüştüğünü analiz etmektedir. Muʻtezile, akliyyât üzerinden dönüştürdüğü metafizik yakîniyyâti, dini anlama ve yorumlamada kıstas haline getirmiştir. Öte yandan metafizik yakîniyyât anlayışlarındaki iddiaları, farklı din yorumlarına karşı müsamahasız bir tavra dönüşmüş, siyasi erkle birlikte baskıcı hale gelmiş ve Muʻtezile dışı kelam düşüncelerini akılcılık -daha radikal bir ifade ile rasyonelizm- karşısında eleştirel-tepkisel olmaya sevk etmiştir. Doğal bir sonuç olarak diğer doktrinlerin rasyonel gelişimi Muʻtezilî etki yüzünden yavaşlamıştır. Makalenin birinci kısmı, Râzî öncesi Eşʻarî düşünceyi, metafizik yakîniyyât ve nass yorumu açısından değerlendirirken, yorum ve akliyyât ilişkisine dair anlayışlarındaki dakikleşmeyi Muʻtezile’nin tarihsel varlığına ters orantılı olarak ele almaktadır. Ancak Râzî’ye kadar kararsız bir şekilde gerçekleşen dakikleşme süreci, Râzî ile birlikte nihayi formuna ulaşmaktadır. Râzî’nin te’vîl teorisinin temel prensiplerinden ilki, aklın nakle esas (el-ʿakl aṣlu’l-nakl) teşkil etmesidir. Akıl, naklin yalnız ispatı ve anlaşılması bakımından değil, aynı zamanda yorumlanması (te’vîl) açısından da temel belirleyici bir unsura dönüşmektedir. Bu makale, Râzî’nin ilmi hayatının sonlarına doğru, metafizik yakîniyyâta ulaşma noktasında pesimizme düşerek, metafizik bilinmezciliğe doğru yöneldiği şeklindeki anlama biçimlerine karşı, en son eserleri arasında olan ve tamamlanmamış Tefsîr’i üzerinden cevaplar aramaktadır. Râzî, değişik zamanlarda ele aldığı eserlerinde, “naklin zanniliği” hususundaki ısrarlı duruşunu vurgulamaktadır. Bu makale Râzî’nin naklin zanniliği noktasındaki ısrarlı duruşunun, “aklın asıllığı” ilkesindeki kararlılığı ile zorunlu bir paralellik gösterdiğininin altını çizerken, metafizik yakîniyyât açısından da hala optimistik olduğunu savunmaktadır. (shrink)

It is quite common to refer to al-Ghazālī as one of the most important thinkers in the Islamic intellectual tradition. Aladdin M. Yaqub’s Al-Ghazālī’s Moderation in Belief: al-Iqtiṣād fī al-i’tiqād shows that this remark is not hyperbolic. And this volume has many characteristics of a good translation of classical texts. First of all, Aladdin M. Yaqub is very consistent with his use of terminology. He explains his preferences for Arabic philosophical terms in “Note on the Translation”. As is well known, (...) Moderation in Belief is the first text in which classical Greek logic is systematically used in Islamic theology (see the “Fourth Introduction: On explaining the methods of proof that we employ in... (shrink)

This study deals basically with a critique of ideological and policy-oriented approaches in area studies, and problems of political interventions and ideological inclinations in the Middle Eastern studies. Politics and ideology not only makes the area more complex to understand, since they aim to meet the needs of the governments, but also prevents the academic studies to develop independently. The study aims at putting forth a historical analysis required both to take the issues of the Middle East studies within their (...) unique socio-economic settings, and to regard them from the historical point of view. Central for the paper is to propose bases for the development of area studies depending on the interactions of regional histories and politics with each other. The study argues that Middle East studies in particular and area studies in general would produce reasonable knowledge and add up to the literature within a working relationship with world history, and in a comparative and multi-dimensional manner. (shrink)

This study deals basically with the combination of religion and politics in American foreign policy in the Near East in the immediate aftermath of the First World War. The diplomatic activities regarding the protection of American religious, educational, philanthropic institutions, the safety of American interests and missionary activities and the safeguarding of a future for the Ottoman Armenians are examined in two parts: the first dealing with the spread of Protestant missionary activities in the Ottoman Empire, and the second, coping (...) with the US political struggle for protecting American political, religious and commercial interests during the Paris Peace Conference through an analysis of diplomatic correspondence in the US archives. (shrink)

Al-Jaṣṣāsis a pioneering scholar who wrote the first work of methodology according to the Hanafi/fuqaha method and influenced the fiqh and hadīth scholars who came after him with his methodology work. The theory of khabar comes first among the subjects that al-Jaṣṣās dealt with theoretically and practically in his work al-Fuṣūl fi al-uṣūl and influenced the methodologists who came after him. In his theory of khabar, khabar al-wāhid, which is in the interest of both jurists hadīthists, has a special importance. (...) Al-Jaṣṣās explains the khabar al- wāhid in practice, independently of the theoretical framework, under the title of “specification of general utterances by khabar al- wāhid”. Under this title, al-Jaṣṣās mentions an important feature with the notion of acceptance, which affects the value of khabar al-wāhid and raises it to the level of mutawātir. In this study, it is aimed to reveal the value of the meaning that al-Jaṣṣās attributed to the concept of acceptance in terms of kahbar and the place of the phenomenon of acceptance in the methodology of hadīth. İn the research, firstly, the concepts of as-sunne as-sābite, mutawātir khabar and āhād khabar that al-Jaṣṣās used in relation to khabar were examined. Then, issues such as the understanding of acceptance, which affects the view of the khabar at the level of tawātur; within the framework of this understanding, the information value of the khabar al-wāhid, the examples of the khabar al-wāhid; who is meant by the concept of “people/ummah” in the expression of “تَلَقِّي ‌الْأُمّةِ/الناس بِالْقَبُولِ” and the concept of accepted khabar according to hadīth methodologists are discussed. (shrink)

Araştırmada lise öğrencilerinin geleneksel ve kültürel din algılarını belirlemek için uygun bir ölçek geliştirilmesi amaçlanmaktadır. Çalışma AFA için 324 ve DFA için 320 olmak üzere toplam 644 lise öğrencisiyle yürütülmüştür. Verileri toplamak için geleneksel ve kültürel din algısı ölçek formu (GEKDÖ) ile kişisel bilgi anketi kullanılmıştır. Uzman görüşleri ve pilot uygulama sonuçlarına göre AFA öncesi 35 maddeden oluşan bir ölçek formuna ulaşılmış ve uygulanmıştır. AFA sonrası 20 maddeden oluşan ölçek formu elde edilmiştir. DFA sonucu 4 madde ölçekten çıkarılarak 16 maddeli (...) son yapıya ulaşılmıştır. GEKDÖ, üç boyut (Kaynak ve Belirleyicilik Boyutu, Rehberlik ve Eğitim Boyutu ve Kültürel Boyut) ve 16 maddeden oluşmaktadır. Ölçeğin toplam varyansı %58,13 olarak bulunmuştur. Ölçeğin KMO değeri,938; Barlett test değeri, 4212,113’tür. Güvenirlik çalışmaları sonucunda Cronbach Alpha güvenirlik katsayısı,931; ikiye ayırma güvenirlik analiz değeri,833 ve boyutların ayırt edicilik düzeylerini belirlemek için %27’lik alt-üst grup puanları arasında yapılan t-test sonuçları sırasıyla t(88) = –43,51 –38,90 – 36,47 –30,94 p<,01 olarak tespit edilerek anlamlı bir farklılık olduğu görülmüştür. DFA sonuçları temel ölçüt olan model uyum indekslerini oldukça iyi düzeyde karşıladığı için oluşturulan yapının istatistiksel ve kuramsal açılardan da uygun olduğu değerlendirilmektedir. Sonuç olarak lise öğrencilerine yönelik geliştirilen 16 maddelik GEKDÖ’nün geçerli ve güvenilir olduğu belirlenmiştir. (shrink)

Islamic ethics and education; social life; Turkey; congresses.

Background: Prejudices against minorities can be understood as habitually negative evaluations that are kept in spite of evidence to the contrary. Therefore, individuals with strong prejudices might be dominated by habitual or “automatic” reactions at the expense of more controlled reactions. Computational theories suggest individual differences in the balance between habitual/model-free and deliberative/model-based decision-making.Methods: 127 subjects performed the two Step task and completed the blatant and subtle prejudice scale.Results: By using analyses of choices and reaction times in combination with computational (...) modeling, subjects with stronger blatant prejudices showed a shift away from model-based control. There was no association between these decision-making processes and subtle prejudices.Conclusion: These results support the idea that blatant prejudices toward minorities are related to a relative dominance of habitual decision-making. This finding has important implications for developing interventions that target to change prejudices across societies. (shrink)