‘Abdallāh b. ‘Abd al-Rahmān al-Nāṣir the son of ‘Abd al-Rahmān III is one of the figures who have remained unnoticed both in classical sources and in contemporary studies. Among the main objectives of this research are to compile and collect information about his life, about whom most of the historical sources of al-Andalus give little or no information. According to historical sources, ‘Abdallāh b. ‘Abd al-Rahmān opposed the appointment of his brother al-Hakam II as the heir apparent and was alleged (...) to have masterminded a coup d'état together with some prominent Shāfiʿi scholars of the time, therefore he was arrested at a date close to the Eid al-Adha of 338/950 or 339/951, and then was executed by his very father. However, was this short and seemingly biased narrative really a preparation for a coup d'état or a conspiracy against ‘Abdallāh and his proponents? Why did ‘Abd al-Rahmān not hesitate to make such a sad decision about his own son? So, within the framework of these and similar questions, to reveal the details of the event of ‘Abd al-Rahmān's disappearance by his father and the psychosocial reasons behind it in the light of the current data are among the aims of the research. (shrink)

The spread of Islam from the Arabian Peninsula to the North Africa and al-Andalus in the west, to the Chinese borders and the Indian Subcontinent in the east, helped Muslims to establish close contact with many different cultures. One of the consequences of this is that both the increase in scientific accumulation and the emergence of new needs in military, financial and similar aspects accelerated the studies on geography. Islamic geographers of the first period, not only did they describe the (...) cities to which they travelled but also they depicted the cities about which they could collect data. These first works, which can be considered as a kind of written maps, have some common features, although they are written in different geographies and revealed by different schools. One of these common points is the terminology that they used in depictions of cities. This terminology suggests that there was a common city typology among Muslim geography scholars that stands out in the depiction of cities. In this study, particularly we will try to answer a number of questions such as what the concepts of authors are and what they mean and the relationship between these concepts by examining the uses of authors in their works.SummaryThe depictions of settlements which were designated as madīna in the works of the medieval Muslim geographers have some common characteristics. One of them is the terminology used by the authors in depictions of cities. In this study, particularly I tried to answer a number of questions such as what the concepts of authors are and what they mean and the relationship between these concepts by examining the uses of authors in their works. Then, a common city typology which is prominent in the depiction of cities among the Muslim geography scholars has been put forward. The structural elements that are considered to constitute this typology also revealed the topographic elements of a city at that time.The cities conquered by muslims had a great impact on the emergence of the terminology used by Muslim geographers in depicting cities. I can say that especially Persian influence; the cities in Iran, Khurāsān which were captured from the Sāsānians and Mā Warāʾ al-Nahr districts was effective. However, geography writers did not restrict using this terminology for only these regions, they also had continued to use in depiction of other regions such as North Africa and al-Andalus. This means that a common language and terminology emerged and started to be used.Geography authors point to five main elements that I have examined in separate titles while describing Islamic cities that they called "madīna". These are kuhandiz, shahristān, rabad, the part so-called “the adjacent agricultural fields / agricultural fields surrounded by wall” by us and the last part rustāq connected to main city center. Depending on ways of development of cities, these elements sometimes developed from inside to out, in other words from center to environment, sometimes surrounded by independent walls and sometimes adjacent to each other. However, a city did not have to have all these elements at the same time. This situation was totally related to development level of city, and the cities which had all these elements were the military, administrative and economically developed centers of the period. From the methodical point of view, it should be noted that the examples given in the study were selected from among the other cities in order to ensure that to understand the subject in best way and ensure that the silhouette on the city typology is seen better. Because it is possible to find examples of each element in all city depictions of Islamic geography writers. Kuhandiz, shahristān/madīna, and rustāq are the elements that can be seen in the pre-Islamic period. It is possible to think of the Islamic period as a period in which these words were conceptualized, new madīnas and rabads were formed, surrounded by walls and rabads were gradually transformed into madīnas. In geography texts, it is seen that there is a concept confusion between kuhandiž and buildings named qalʿa, ḥiṣār and ḥiṣn. However, as some writers hade tried to emphasize, "kuhandiz" had been using for these structures which were previously known as fortress (especially ḥiṣn or qalʿa) due to their proportion to shahristāns / madīnas of city centers, and were notably seen in the regions of Khurāsān and Mā Warāʾ al-Nahr. Kuhandižs represent the centers of pre-Islamic cities and were continued to be used for the same purpose in the early Islamic period. But, these old areas were gradually abandoned due to the development of new parts of settlement under Muslim administration. Shahristāns were residential areas where the majority of people lived. With the Islamic period, the word “shahristān” had been terminologically changed to “madīna” and use of this concept by scientific circles was gradually disappeared in time. At this point, it is one of the issues to be considered in the examination of geography works that the use of “madīna” in Arabic both for the concept of the city in which we examine the structural elements in this article, and for “shahristān” which is one of the elements of the city.As it is understood from the geographical texts, madīna was continued to be established by Muslims in cities for centuries. These are also examples of change in cities as a result of development and housing activities after the conquests. However, we don’t have much information in the geography works about the cities which had more than one shahristān /madīna before the inhabit of Muslims. As far as we can reach, the only example in our resources with multiple madīnas/shahristān belonging to the pre-Islamic period is Bukhara.As in the developed cities of the period such as Bukhara, Samarqand, Marw and Balkh, it is seen a generaly circular fortification wall which usually surrounded main center of cities including kuhandizs, madīnas/ shahristān and mostly later rabads. So, it is more appropriate to consider the areas between these walls and other parts of city (kuhandiz, shahristān/madīna, rabad) as an independent element because of the fact that they were lands with determined borders and were defined by separate concepts. I have used “adjacent agricultural area” for this element for now. Thus, this area constitutes one of the structural elements of the cities.Rustāqs were parts of Persian-Sāsānian urbanization and land administration, and had continued to be partially implemented during the Islamic period. They were the source of livelihood of the cities from foundation stage and were an indispensable tool of the society based on agriculture in that ages. Depending on size, the cities could have dozens of them. As can be seen in the case of Balkh, the rustāḳs especially connected to the big city centers were not composed of one or several villages. Moreover, these rustāqs could contain big settlements called madīna which were their centers. (shrink)

We examined the direct and indirect (via relational social capital) relationship between ethical leadership and knowledge hiding. We also tested the moderating role of instrumental thinking in the relationship between ethical leadership and knowledge hiding and the relationship between ethical leadership and relational social capital. Data were collected from 245 employees in different firms spanning different manufacturing and service sectors. The results showed that ethical leadership was negatively related to knowledge hiding, both directly and via relational social capital. The results (...) revealed that instrumental thinking moderated the positive relationship between ethical leadership and relational social capital, such that the relationship was weak when instrumental thinking was high. The results also showed that instrumental thinking moderated both direct and indirect relationships between ethical leadership and knowledge hiding, such that the relationships were weak when instrumental thinking was high. The study carries important practical implications for managers concerned about the destructive consequences of knowledge hiding. (shrink)

Even though there is an ineluctable abyss between Analytic and Continental Philosophy, it is not hard to argue that in his later works Ludwig Wittgenstein draws a closer philosophical attitude to the latter in terms of that the notions developed by him, such as language-games, family resemblances, meaning-in-use or rule-following, apart from his earlier nomological approach to language, leave room for various understandings and uncertainty in language. In the present work, my primary task is to concentrate on the close relationship (...) between the Wittgenstein’s notion of family resemblances and Gadamer’s idea of the fusion of horizons. But both philosophers, coincide in criticizing the authority of the Cartesian subject and private language and in allowing different understandings and uncertainty in language. Starting from this point of view, the linguistic turn, I will turn my remarks on the question how we learn color concepts since the structure of these concepts radically differs from the words that are able to subject to ostensive definitions. This last section will also offer a hermeneutical reading of Wittgenstein’s notion of family resemblances. (shrink)

al-Qurṭubī (d. 671/1273) was a scholar of tafsīr, ḥadīth and fiqh. He experienced both Western and Eastern civilizations in the geography of Andalusia and Egypt, respectively. In his famous Tafsīr called al-Jâmi li-Aḥkâm al-Qur’ān, al-Qurṭubī comparatively explained and interpreted all legal verses. Also, in addition to exploring the spesific legal rulings denoted in the Qur’ān and the Sunnah, al-Qurṭubī has largely interpreted the legal norms regarding the issues of jurisprudence. By doing this, al-Qurṭubī contributed to the formation and development of (...) a civil codification activity under a kazuistic format. The casuistic structure of the legal exegesis of the Qur’ān is anlaysed in terms of the form and content in the sample of al-Jâmi. Therefore, neither the similarity or similarity of the schools of the legal exegesis of Qur’ān and of the legal schools nor the disciplines of positive law, but their kazuistic structures, which systems they built and which interpretation methods and techniques they operated on this basis, were evaluated in terms of their original structure. In this direction, the article emphasizes that the casuistic structure of the legal exegesis of Qur’ān is established on and by the Prophet’s sayings and practices. Although, it has been observed that it is a unique tradition, both as form and content, and that the interpretation means are identified with its own unique structure, it has been concluded that the casuistic method is not one of the fundamental elements of both this tradition and Islamic legal thought. This means that the casuistic method is always a tool that can be changed and transformed according to the conditions of time and space.Summary: As it is stated in al-Isrāʾ 17/106: “And (it is) a Qur’ān which we have separated (by intervals) that you might recite it to the people over a prolonged period. And we have sent it down progressive.”, the Qur’ān is revelaed in about twenty-three years by taking into consideration the sociocultural positions of its interlocutors. The Prophet Muḥammad explained the Qur’ān by the virtue of the ayah: “(We sent them) with clear proofs and written ordinances. And We revealed to you the message (i.e. that you may make clear to the people what was sent down to them and that they might give thought.” (an-Naḥl 16/44). Of course, there is no subject integrity in this Qurānic chronology-which also reflects life. As a matter of fact, the issues related to individual and society have been independently analyzed by a casuistic/case-based method and ruled in accordance with the intention of Allāh. It can be seen that the ayahs “They ask you about wine and gambling. Say, ‘In them is great sin and (yet, some) benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess (beyond needs).’ Thus Allāh makes clear to you the verses (of revelation) that you might give thought.” (al-Baqara 2/219) and other ayahs such as (al-Baqara 2/186; al-Nisāʾ 4/176; al-Anfāl 8/1) reflect the casuistic method in terms of form and content. This can also be exemplified by the Sunna. For example, when the question “Is it permissible to perform ablutions with sea water?” was posed to Messenger of Allāh. He said that “It’s water is clean and his dead (fish) are lawful “(Abū Dāwūd, “Ṭaḥāra”, 41). By this answer, the Prophet Muḥammad indeed ruled and established a general rule.It can be said that this early example table formed the basis of the legal exegesis of the Qur’ān in terms of origin, source and application, and that its shape and content are often immanent in the examples it contains. In this article, based on the prophetic period, the legal exegesis of the Qur’ān and casuistic structure has been studied with an analytical and critical approach. Again, because the casuistic method is one of the universal concepts of east-west science and cultural life, an interdisciplinary approach was exhibited in this study. The roots of the casuistic method date back to 5000 BC and the legal systems of the society and states of antiquity are examined from this method. This method is chosen and used in the legal exegesis of the Qur’ān. However, this study does not analyse the sameness or the similarity of the legal exegesis of the Qur’ān and the legal schools nor the positive law disciplines, but the casuistic structures used by these, the systems they have built on this basis and the interpretation methods and techniques they have been used and analyzed in terms of their originality.In effect, the article embodies the Qur’ānic exegesis called al-Jâmi li-Aḥkâm al-Qur’ān by al-Qurṭubī (d. 671/1273), a scholar of tafsīr, ḥadīth and fiqh. In addition to the works of the aḥkām al-Qur’āns, which deal with the interpretation of the ayahs related to the subjects of ʿibādāt, muʿāmalāt ve ʿuḳūbāt, many other works have been used in parallel with the development of the legal exegesis of the Qur’ān. al-Qurṭubī, who comparingly explained the legal verses in his tafsīr, investigated the aspects of the Qur’ān and Sunna that indicate the aḥkām, generally interpreted the existing legal norms within the framework of evidence and introduced his own opinions and etasblished his ijtihād. Thus, he benefited from the tafsīr accumulation and contributed to the formation and development of a civil legalization activity with casuistic format. As a matter of fact, the casuistic/case-based method has been used as a codification/tadwīn technique by Western and Eastern legal disciplines and systems. The casuistic method covers both concrete event and abstract ruling methods. In the casuistic method, which is fact-based event, the laws are organized according to all possible events that can be experienced. On the other hand, the abstract method, which is defined as the abstract ruling method, aims to organize the laws in a general and abstract framework. In the article, it is stated that the legal exegesis of the Qur’ān contains both concrete and abstract dimensions in its own way. It has been emphasized that the legal exegesis of the Qur’ān is based on divine revelation (waḥy) and that it is separated from human law as its origin and source, and that this feature is its most faithful characteristic. On this basis, the legal exegesis of the Qur’ān is a separate scholarly tradition and has its own definition, subject and purpose. Its original structure and function have been noted. As a matter of fact, the subject and purpose of the legal exegesis of the Qur’ān always require the tafsīr and taʾwīl of the legal verses having regard to the Qur’ān and Sunna. It is also necessary for the purpose of investigating the ways in which nuṣūṣ (an explicit statement upon which a ruling is based) can refer to the provisions and to resolve the issues related to individuals and society. As a matter of fact, the legal verses function as a guide for humanity until the day of judgment as the inspiration for religious-legal matters; they contain the content and provisions that offer happiness in the two worlds. (shrink)

In this article, I will attempt to provide a historical case study, I suggest that the demarcation between perception and how a figure is ‘seen’ is the process of perpetual filtering between the levels of sensation and perception. I argue that this filtering operates through the basic visual principles, which may vary and have divergent functions in different paradigms. This historical case study will focus on the fifty-six plates featured in the influential work of the London surgeon William Cheselden, to (...) reveal the paradigm-based filtering in these prints by arguing that the sense data is organized in the simplest manner to view figures in their unity. Thus, I will focus on the visual principle of simplicity, which features the patterns of similarity, contrast and symmetry. An analysis of Cheselden’s usage of these patterns will demonstrate that he aims to show that every bone in human body is united to one another, which forms an organizing structure. I will conclude that these visual principles were used by Chelselden to achieve perfection by conveying right proportions and the correct number of scales of human body since his observations was laden with Newtonian paradigm. Finally, I will compare this usage to that of Ibn Sina’s, to disclose the paradigm-ladenness of scientific observations. (shrink)

Declaring that the universe was created in a certain order, Almighty Allah said, "Do not make mischief on earth after it has been brought into order." With this statement she made, she warned humanity not to disturb the established order. Natural disasters such as epidemics, earthquakes, floods and landslides that we face in the 21st century make it necessary to draw attention to the actions of people once again. Human beings, who interfere with nature irresponsibly, disrupt the balances in the (...) universe, and these disturbed balances return to humanity as a calamity over time. Almighty Allah knows in many verses that these calamities are the result of people's own deeds. To this situation; He emphasizes with the expressions “bimâ kesebû, “bimâ kesebet eydinnâs”, “febimâ kesebet eydiküm”, “bimâ kaddemet eydîhim”,“bimâ zalemû”. It is understood from these expressions that a significant part of the calamities are caused by human error, negligence and unjust interventions. While troubles and calamities mean punishment/retribution for some people, the same event can be a test or a lesson for other people. In this context, it is stated in the Qur'an that many troubles and calamities that have been experienced in the past, such as Noah's Flood, have been made a lesson for all humanity as follows: “As for the people of Noah, We drowned them because they denied their prophet, and made them a sign for the people. We have prepared a painful chastisement for the wrongdoers.” As can be seen, while it is stated in the verse that the cause of the torment is people's denial of the prophets, on the other hand, it is emphasized that this event is a lesson for all humanity. However, it is stated in the next verse that those who do not take lessons from these events and warnings and insist on doing what their souls want deserve punishment. However, the words of the Prophet also guide us regarding the epidemic that befell us and our attitude towards troubles. He (sas) prayed to Allah so that his ummah would not be destroyed altogether. He said that "taun" is a kind of punishment that Allah punishes some people, but it is a mercy for believers. In line with the verses we have mentioned, although most of the calamities are the result of human actions, it is out of the question to call every calamity a divine punishment. Because the prophets suffered the greatest of troubles. This topic is too broad to be tackled from a single point of view. The individual, social, human, divine and test dimensions of the subject should be evaluated as a whole. Therefore, such a sensitive issue that needs to be evaluated from multiple perspectives; Bringing only a part of it to the fore as "trouble equals divine punishment" would be to deviate the subject from its target. In this study, within the framework of the scriptures, the individual, social and divine dimensions of troubles and calamities, these calamities may have spiritual causes as well as material reasons; it will be examined that every calamity is not caused by the mistakes of people, but some of them are caused by what people do. In addition, it will be pointed out that troubles and calamities should be evaluated in a multi-dimensional way within the framework of main elements such as faith, test, hope, precaution, trust, patience, prayer and divine providence. (shrink)

In the Quran, as well as the belief in tawhid -which means the oneness of Allah in terms of divinity, omnipotency and creating-, belief in the prophets and in the afterlife also have an important place. He who believes in the prophet must also believe in what he conveys. And he who does not believe in the prophet is not accepted within the religion. People need prophets. Finding Allah only through reason can’t save man from responsibility. After finding Allah by (...) the help of his reason, the human being must know the necessities of that belief from its revelational sources and fulfill them. In this respect, sending prophets to the mankind is a divine favor and a blessing from Allah. Allah sent countless prophets during the history as a result of His grace. On the other hand there are deists who believe in Allah but do not accept the possibility of prophethood, revelation and miracles. With an over reliance, they claim that they also deny the necessity of prophethood by using a mathematical inference. Islam is a reasonable religion. But yet, in this study we will try to prove that it is not right to understand all issues related to Islam within the scope of strict rules of reason and logic. One of these issues is the prophecy. (shrink)

After the belief in Allah and in the necessities of His religion, the first of our duties towards Him is to learn our responsibilities as an ‘abd [servant] and worshipping according to His will. Worship is to do what Allah commands and not to do what He prohibits. Worship is legislated by Allah and His Prophet. Thus, the unity and solidarity in worship is achieved. Some reasons and causes for worships are known however the main purpose of worshipping is to (...) serve Allah. Not all the worships are bound with a standard reward scale. Allah has put some standard reward scales as a result of His grace and blessings on His servants. The most common of these is ten-to-one. Worships like az-Zakah [obligatory charity] and as-Sadaqa [voluntary charity] are given seven hundreds -to-one or more reward. Iḥyaʾ Laylat al-Qadr (keeping vigil in that night) is equal to worshipping in a thousand months. In addition, there are unlimited and uncounted blessings in this World and in the hereafter. Also the reward of the worships (like prayer, fasting, giving charity and pilgrimage) is determined by Allah and is subjected to special reward scales. He is who determines the worships and their rewards. One of the greatest blessings of Allah to His slaves is Tawbah [repentance from sins] which means a chance for human beings to make themselves forgiven. Also there is ar-Riya’ [showing off, insincerity] which annuls the worship and limits its reward to this World only. (shrink)

................English....................... The purpose of this study is to reveal university students’ perceptions regarding Holy Qur’an through metaphors. The survey group of study consists of 194 participants who were studying in Theology Department and Social Service Department at Gümüşhane University in the 2014-2015 academic terms. Both quantitative and qualitative methods are used together. The study’s data was collected through a form with the phrase “The Holy Qur’an is similar/like…, because...” and some demographical variables. The Content Analysis Technique was used to interpret (...) data. Results of this study determined that 44 different metaphors regarding Holy Qur’an were given by participants. Theme of these metaphors were compiled as 9 categories consisting of directional, life source, explanatory, key, protective, curative, instructive, speech, and other categories. Top metaphors are in the directional, life source and explanatory categories. Key words are metaphor, perception, The Qur’an perception, religious concepts, and religious symbols. Getting data through comprehensive and in-dept analysis can help to have information about concepts of holy books in the human mind. The purpose of this study is to pick out perceptions of university students with regard to the Holy Qur’an through metaphors. For this reason, these questions are searched by researchers: 1) What are the metaphors which used by university students on description of perceptions regarding the Holy Qur’an? 2) How are the metaphors regarding the Holy Qur’an categorized in terms of common characteristics which produced by university students? 3) Are there any links between socio-demographic variables and composed metaphoric categories? One of the qualitative data collection technics, data collecting through metaphors method is used, and is asked open-ended question in the study. Picking up similarities and diversities under thematic topics is quite easy in the method. Therefore, this method has a functional feature in the sociology, psychology and anthropology, and it gives a wealthy and qualified image about matter, phenomenon, event and situation (Yıldırım & Şimşek 2005, 212). The target population of the study consists of students who were taking education at Gümüşhane University. Easily accessible and availability principles pursued in the sample choosing. In the distribution of participants according to the demographical features, females have 61.9 percent (n:120) and males have 38.1 percent (n:74) in terms of gender. Students who graduated from religious vocational high school is 61.3 percent (n:119), and others who from other high schools is 38.7 percent (n:75) in terms of graduated from different high schools. Students in theology department have 68.0 percent (n:132), and students who were educated in the social service department have 32.0 percent (n:62). Research data is gathered through survey form includes “The Holy Qur’an is like/similar to…, because…” sentence and demographical variabilities. Data, gathered from 194 survey forms, is transferred to the Excel and the SPSS program. In an attempt to reliability of study, gathered metaphors is examined by four area expert. Frequencies (f) and percentages (%) is taken into consideration in the process of replacing metaphors to the tables. Data analysis technique is used on the getting relationships and explaining gathered data, while content analysis technique is used on the interpreting of data. The SPSS program is used in the analysis of quantitative data. Obtained data from the surveys and composed categories is associated with descriptive statements in the verses of the Holy Qur’an. In the composed categories demonstrate distribution of produced 44 different metaphors with regard to the Holy Qur’an as 9 categories. According to this, the sample is represented in the categories as 64.4 % (f:125) is in the ‘directional’, 11.3 % (f:22) is in the ‘life source’, 7.7 % (f:15) is in the ‘explanatory’, 3.1 % (f:6) is in the ‘key’, 3.1 % (f:6) is in the ‘protective’, 2.1 % (f:4) is in the ‘curative’, 2.1 % (f:4) is in the ‘instructive’, 2.1 % (f:4) is in the ‘speech’ and 4.1 % (f:8) is in the ‘other’ categories. Distributions of composed categories are represented according to common characteristics as frequencies and percentages in the next tables. In the distribution of produced metaphors in the ‘directional’ category, university students produced 7 different metaphors (f:125). Frequencies of produced metaphors in the category are such that: guide (f:41), advisor (f:25), mentor (f:19), compass (f:16), road map (f:8), route (f:3) and other (f:13). According to the result, it is understood that aspects of guide, advisor, mentor and compass stood mostly out in the category. In the ‘life source’ category, 6 different metaphors (f:22) is developed by participants. Developed metaphors’ frequencies in the category are the following: life (f:4), lifeblood (f:4), weather (f:2), water (f:2), inheritance (f:2) and others (f:7). So, life and lifeblood aspects stood mostly out in the category. In the ‘explanatory’ category, 5 different metaphor (f:15) is developed by participants. Frequencies of produced metaphors in the category are such that: light (f:5), sun (f:3), flashlight (f:2), torch (f:2) and other (f:3). According to the result, it is understood that aspects of light and sun stood mostly out in the category In the ‘protective’ category, 5 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: saver (f:2), lifeguard (f:1), hereafter-saving (f:1), escapeway (f:1) and branch to catch (f:1). According to the result, it is understood that aspect of saver stood mostly out in the category. In the ‘instructive’ category, 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: reference book (f:1), dictionary (f:1), priceless book (f:1) and life encyclopedia (f:1). In the ‘speech’ category, it is seen that 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: divine message (f:1), speaking truth (f:1), Allah’s dialogue with us (f:1) and final word (f:1). In the ‘key’ category, 3 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: a key (f:4), the key of heaven (f:1) and the key of salvation (f:1). In the ‘curative’ category, 2 different metaphors (f:4) is developed by participants. Frequencies of produced metaphors in the category are such that: a pill (f:3) and doctor (f:1). In the ‘others’ category, 8 different metaphors (f:8) is developed by participants. Frequencies of produced metaphors in the category are such that: world (f:1), the friend of lonely passenger (f:1), the tree with fruit (f:1), hereafter (f:1), priceless treasure (f:1), miracle (f:1), philosophy (f:1) and mirror (f:1). Participants composed of 44 different metaphors regarding the Holy Qur’an. The metaphors were summed up in the 9 categories as ‘directional’, ‘life source’, ‘explanatory’, ‘key’, ‘protective’, ‘curative’, ‘instructive’, ‘speech’ and ‘other’ To results of the study; guide, advisor, mentor and compass aspects of the Qur’an came into prominence at most in the ‘directional’ category, when life and lifeblood aspects of the Qur’an came into prominence at most in the ‘life source’ category. Light and sunny aspects of the Qur’an came into prominence at most in the ‘explanatory’ category, while saver aspect of the Qur’an came into prominence at most in the ‘protective’ category. Instructive aspect of the Qur’an came into prominence at most in the ‘instructive’ category. Speech aspect of the Qur’an came into prominence at most in the ‘speech’ category, while key aspect of the Qur’an came into prominence at most in the ‘key’ category. Moreover, pill aspect of the Qur’an came into prominence at most in the ‘curative’ category. Whatsoever world, friend of single traveler, tree with fruit, hereafter, priceless treasure, miracle, philosophy and mirror aspects of the Qur’an came into prominence at most in the ‘other’ category. It is inferred that significant relationships between demographic variables and metaphor categories. In terms of major variable; theology students were composed of more metaphor in the ‘explanatory’ and ‘instructive’ categories, while social service students were composed of more metaphor in the ‘life source’ category. In terms of gender variable; females composed of more metaphor in the ‘curative’ and ‘other’ categories, while males composed of more metaphor in the ‘directional category. In terms of graduating high school variable, students who graduated from religious vocational high school composed of more metaphor in the ‘key’ and ‘speech’ categories, when students who graduated from other high school composed of more metaphor in the ‘directional’ category. Whatsoever, in terms of having the Qur’an education in their life status variable, had the Qur’an education in their life students composed of more metaphor in the ‘curative’ and ‘other’ categories, while other group composed of more metaphor in the ‘directional’. Moreover, in terms of perception of subjective religiousness, students who think themselves are ‘religious’ composed of more metaphor in the ‘key’ and ‘other’ categories, while students who think themselves are ‘less religious’ composed of more metaphor in the ‘explanatory’ category. In terms of perception of family religiousness, students who think own family ‘less religious’ composed of more metaphor in the ‘directional’ and ‘life source’ categories, when students who think own family ‘religious’ composed of more metaphor in the ‘key’ category. It can be suggested by the results of this study; perception of the Qur’an can be studied with the different study techniques, or it can be studied in the different research groups with the same technique. Muslims’ perceptions regarding the Holy Qur’an can be examined with intercultural comparative studies. Perceptions regarding the Holy Qur’an can be researched through interviews. Members’ perception regarding holy book that have different religious faith can be comparatively examined. Individuals’ perceptions regarding different religious concepts can be studied through metaphors. .................. Turkish...................Bu araştırmanın amacı üniversite öğrencilerinin Kur’an-ı Kerim’e ilişkin algılarını metaforlar aracılığıyla ortaya çıkarmaktır. Araştırmanın çalışma grubunu, 2014-2015 eğitim öğretim yılında Gümüşhane Üniversitesi İlahiyat Fakültesi ve Sosyal Hizmetler bölümünde öğrenim gören 194 katılımcı oluşturmaktadır. Araştırmada nitel ve nicel yöntemler birlikte kullanılmıştır. Araştırma verileri, “Kur’an-ı Kerim……gibidir, çünkü……” cümlesini ve demografik değişkenleri içeren bir form aracılığıyla toplanmıştır. Verilerin analizi ve yorumlanmasında içerik analizi tekniği kullanılmıştır. Araştırmada Kur’an’a ilişkin 44 farklı metafor geliştirildiği tespit edilmiştir. Bu metaforlardan ‘yönlendirici’, ‘yaşam kaynağı’, ‘açıklayıcı’, ‘anahtar’, ‘koruyucu’, ‘öğretici’, ‘derman’, ‘kelam’ ve ‘diğer’ olmak üzere 9 farklı kategori oluşturulmuştur. Üretilen metaforların ‘yönlendirici’, ‘yaşam kaynağı’ ve ‘açıklayıcı’ kategorilerinde yoğunlaştığı görülmüştür. Demografik değişkenler ile metafor kategorileri arasındaki ilişkiyi ortaya çıkarmak araştırmanın ikincil amaçlarındandır ve bu yönüyle sonuçlar değerlendirildiğinde değişkenler ile kategoriler arasında anlamlı ilişkiler olduğu tespit edilmiştir. Demografik değişkenler ile kategori ilişkisinde fakülte değişkeni açısından ilahiyat öğrencileri ‘açıklayıcı’ ve ‘öğretici’ kategorilerinde daha fazla metafor üretirken sosyal hizmet öğrencileri ‘yaşam kaynağı’ kategorisinde daha fazla metafor üretmiştir. Cinsiyet değişkeni açısından ise kız öğrenciler ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken erkek öğrenciler ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Lise mezuniyeti açısından bakıldığında da İHL’den mezun olanlar ‘anahtar’ ve ‘kelam’ kategorilerinde daha fazla metafor üretirken diğer lise mezunları ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Kur’an Kursu eğitimi alma değişkeni açısından ise Kur’an kursu eğitimi alanlar ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken Kur’an Kursu eğitimi almayanlar ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Ayrıca öznel dindarlık ve aile dindarlık algılarıyla metafor kategorileri arasında da anlamlı ilişkiler elde edilmiştir. (shrink)

The thought system of Qâdî ‘Abd al-Jabbâr, who is a productive intellectual worker in the Mu‘tazilî school, is established on the contingency (imkân) of obligation (taklîf) of the God upon people. In other words he has a universe and order of thought which is built around the term obligation. Therefore, the content of Qâdî’s aforementioned thought which has a very significant place in Mu‘tazilî thought is constituted of responsbilities of human beings. These responsibilities of the human beings are gathered under (...) the title of rational ones (aqliyyât) in terms of being held responsible by reason and the title sem‘iyyât which covers the things that fall under the category of responsibilities that can be only known by revelation (wahy) due to the imposibility of being assigned by the sole reason. In short, aqliyyât corrresponds to the rational field of obligation whereas se‘miyyât corresponds to the legal (shar’i) field of responsibility. The responsibilites under the title aqliyyât are such as tawhîd, justice, and other non-primary premises that serve as instruments for comrehending these two terms. The content of sem‘iyyât, on the other hand, is constituted of the issues that fall outside of the rational obligation (taklîf al-aqlî) and can only be known by means of sam‘ (revelation) such as the knowledge that adultry leads to moral corruption or the knowledge of juristic worships. We can observe that Qâdî ‘Abd al-Jabbâr, did make use of three different kinds of proofs in order to prove, found, and justify the aforementioned issues which lay the foundations for his thought. These are rational (aqlî), revelational (sam‘î) and linguistic (lugawi) proofs, respectively. For each of these kinds of proofs there is an idiosyncratic domain of coverage on which that kind of proof is considered as the unique authority. This research aims to elaborate the domain the only authority of which is the linguistic proofs and also aims to render it comprehensive. So to speak, the motivating factor of this research is to clarify the question of to what extent the language plays a role in Qâdî’s thought and its domain of influence in the simplest way. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

İslam ve demokrasi arasında bir çatışma ya da uyum olduğuna ilişkin tartışmaların oldukça uzun bir geçmişi bulunmaktadır. Konu gerek İslam dünyasından gerekse İslam dışı dünyadan çok sayıda düşünürün ve araştır-macının ilgisini çekmekte ve araştırmalarına yön vermektedir. Tunus’ta bir siyasi ve dinî hareket olan Nahda’nın kurucusu ve lideri Raşid Gannuşi de İslam ve demokrasi tartışmalarına aktivist ve entelektüel olarak yoğun bir katkı sunmuş ve halen sunmaya devam etmektedir. Onun gerek teorik gerekse pratik alanda gösterdiği çabalar İslam ve demokrasinin birlikte var olabileceğini, (...) dahası İslamî bir demokrasinin mümkün olduğunu kanıtlamaya dönük olarak karşımıza çıkmaktadır. Gannuşi İslamî demokrasi kavramına olan bağlılığıyla tanınmaktadır. Bu çalışma, Gannuşi’nin konuyla ilgili yaklaşımını anlamaya çalışmak ve onun İslam ve demokrasinin birbiriyle uyumlu olduğuna ilişkin argümanlarını analiz etmek amacındadır. Çalışma aynı zamanda, İslam ve demokrasinin çatışmadığı yönündeki tezi hangi gerekçeler ve nasıl bir motivasyonla desteklediğini anlama teşebbüsü içindedir. Konu farklı yönlerden ele alındıktan sonra yazar sonuç bölümünde kendi değerlendirmesini sunmaktadır. (shrink)

_Islamic Thought_ is a fresh and contemporary introduction to the philosophies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements that have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of the (...) Islamic intellectual tradition, the two foundation texts, the Qur’an and Hadith, legal thought, theological thought, mystical thought, Islamic Art, philosophical thought, political thought, and renewal, reform and rethinking today. Through this rich and varied discussion, Saeed presents a fascinating depiction of how Islam was lived in the past and how its adherents practise it in the present. _Islamic Thought_ is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world’s great religions. (shrink)

.........................Turkish ....................... Çalışmanın konusu dindarlık eğilimi ile meslekî tükenmişlik arasındaki ilişkidir. Dindarlık eğilimine göre meslekî tükenmişlik düzeyinde herhangi bir farklılık olup olmadığı ise çalışmanın temel problemini oluşturmuştur. Bu bağlamda meslekî tükenmişlik düzeyini ve dindarlık eğilimini belirlemek için kolayda örnekleme yöntemiyle Gümüşhane il merkezindeki ilkokul, ortaokul ve liselerde görev yapan farklı branşlardaki öğretmenlerden bir örneklem grubu oluşturulmuştur. Elde edilen meslekî tükenmişlik ve dindarlık eğilimi verilerinden yola çıkarak bu iki değişkenin ilişkisi araştırılmıştır. Çalışmada Frekans, Bağımsız t-Testi, Tek Yönlü Varyans AnaliziANOVA testleri kullanılmıştır. (...) Bunun yanında hesaplanan değerleri ve elde edilen verileri değerlendirmek için SPSS (16.0) istatistik paket programı kullanılmıştır. Araştırma iki bölümden oluşmuştur. İlk bölümde dindarlık eğilimi ile meslekî tükenmişlik ilişkisine teorik bir yaklaşım sunulmuştur; meslekî tükenmişlik ve dindarlık kavramı, meslekî tükenmişlikle ilgili yurt içinde ve yurt dışında yapılan araştırmalar ve son olarak da meslekî tükenmişlik ile dindarlık eğilimi arasındaki ilişkiden bahsedilmiştir. İkinci bölümde uygulama kısmı, çalışmanın problemi ve alt problemleri, hipotezler, evren ve örneklem, kullanılan ölçekle ilgili sınırlıklar, çalışma bulgularının analizi, bulguların tartışılması, sonuçlar ve çalışmanın önerileri sunulmuştur. Çalışmanın sonuçlarına göre meslekî tükenmişlik puanları cinsiyet değişkenine göre farklılaşmazken, sosyo-ekonomik durum değişkenine göre anlamlı farklılık göstermiştir. Bunun yanında dindarlık eğilimine yönelik anket maddeleri ile meslekî tükenmişlik puanları arasında anlamlı düzeyde farklılaşmalara ulaşılmıştır. Sonuç olarak dindarlık eğiliminin meslekî tükenmişliğe etki eden faktörlerden biri olduğu tespit edilmiştir. -/- ...................................English ...................... Subject of this study is correlation of occupational burnout with the tendency of religiosity. Our main problem consists of that whether to be any differences in occupational burnout level according to the tendency of religiosity. In this context, it has been propounded that the levels of occupational burnout and tendency of religiosity of a sample group which consists of teachers chosen convenience sampling method from primary schools, secondary schools and high schools in Gümüşhane province. Based on the resulting occupational burnout and tendency of religiosity, investigated the correlation between these two variables. In the study the Frequency, Independent t-Test and One Way Variance Analysis-ANOVA tests were used and the evaluation of data and finding calculated values, SPSS (16.0) statistics software package were used. According to the results of the survey, the occupational burnout scores a differentiation has not been shown according to gender when has been established a significant difference according to socioeconomic status variable as independent variables. Besides, have been established a significant difference between tendency of religiosity of items and occupational burnout scale scores. The study consists of two main parts. In the first part, to provide a theoretical approach to the relationship of occupational burnout and tendency of religiosity; the concept of occupational bornout, the studies made on occupational burnout in domestic and abroad, and finally the relation of occupational burnout and tendency of religiosity have been mentioned. In the second part, considered as part of practice, the problem of the study and sub problems, hypothesis, population and sample, limitations information about the scale used in the study, analyzing the findings of the study, discussing the findings and conclusions and recommendations of the study have been presented. (shrink)

Allah katında en şerefli amellerden biri Kur’ân ilimleri hakkında araştırma yapmaktır. Özellikle Rasulullah’ın ashabına öğretmiş olduğu vahiy vecihlerinin lafızlarını nakletme olgusunu üstlenen kırâat ilmi hakkında araştırma yapmanın ayrı bir yeri vardır. Kur’ân-ı Kerim İslam şeriatının ilk kaynağı olduğundan dolayı geçmiş ve günümüz alimleri kendisiyle alakalı olan tefsir, kırâat, dil bilimi, i’râb ve benzeri ilimlere ehemmiyet vermişlerdir. Biz de bu çalışmamızda çeşitli islami ilimler hakkında ilim ehli zatlar arasındaki yüksek mevkii bulunan İmam Ebû Muhammed Mekkî b. Ebî Talib’i ele aldık. Kırâat, (...) tecvid, arapça, fıkıh, kelam vb. İslami ilimlerde yüze yakın eser telif eden Mekki, İslami ilimlerin çoğunu elde ederek, özellikle Kırâat ve tefsir ilmine öncülük etmiş nadir âlimlerden biridir. Biz bu çalışmamızda Mekkî b. Ebî Talib’in Kırâat ilmindeki yeri ve bu ilme katkısını ele aldık. Bunun yanı sıra onun bu alanda telif ettiği eserler ve bu eserlerin önemi üzerinde durup, özellikle kendisinin Kırâatteki Tevatür meselesine değindik. Çünkü araştırmacılar Mekkî’nin bu konudaki görüşü hakkında ihtilafa düşüp farklı fikirler öne sürmüşlerdir. Son olarak çalışmamızı Mekki b. Ebu Talib’in kırâat ilminde kendisinden sonra gelen kişiler üzerinde ki etkisi hakkında bahsederek sonlandırmış olduk. (shrink)