Türkiye, 2011'den itibaren geniş çapta Suriyeli mültecilere ev sahipliği yapmakta olup, 2016'dan beri de Suriyelilerin Türk öğrencilerle birlikte genel eğitim sistemine entegre olmalarına olanak sağlamaktadır. Bu durum, Türkiye'nin Suriyeli mültecilerin eğitimi konusunda özgün bir deneyime sahip olduğunu göstermektedir. Bununla birlikte, Suriyeli kız çocukları, geleneksel rolleri nedeniyle eğitim açısından dezavantajlı konumda olabilmektedirler. Buradan yola çıkarak bu çalışma Covid-19 pandemisi döneminde Suriyeli kız çocuklarının eğitim süreçlerinin öğretmenlerin, velilerin ve Suriyeli kız çocuklarının bakış açıları çerçevesinde incelemeyi problem edinmiştir. Dolayısıyla bu araştırma, Türkiye'deki Suriyeli (...) kız çocuklarının pandemi sürecindeki eğitim deneyimlerini ve ailelerinin bu süreçteki etkilerini belirleyerek, din kültürü ve ahlak bilgisi öğretmenlerinin onların sağlıklı bir eğitim alabilme sürecine katkısını değerlendirmeyi hedeflemektedir. Nitel bir desenle kurgulanan bu araştırmanın katılımcıları, 10 öğrenci, 5 veli ve 5 din kültürü ve ahlak bilgisi öğretmeninden oluşmaktadır ve çalışma grubu kartopu örnekleme yöntemi ile belirlenmiştir. Araştırma sonuçlarına göre, Suriyeli kız öğrencilerinin uzaktan eğitime erişimde ve nitelikli bir şekilde devam ettirmede bazı zorluklarla karşılaştıkları belirlenmiştir. Çalışmada elde edilen verilerin analizinde, sığınmacı kız çocuklarının karantina dönemlerindeki uzaktan eğitim süreçlerinde yaşadıkları eğitimsel zorluklar öğrenci, veli ve öğretmen perspektifinden ele alınarak, psikolojik, sosyal ve kültürel bağlamlar çerçevesinde tartışılmıştır. Bu zorluklar arasında düşük ekonomik şartlar, teknik yetersizlikler, fiziksel ortam eksiklikleri ve sosyal adaptasyon sorunları ön plana çıkmaktadır. Suriyeli mülteci kız çocukların söz konusu dönemde eğitim açısından düşük ekonomik şartlar; tablet, bilgisayar vb. teknolojik cihazların bulunmaması, internet erişiminin olmaması gibi teknik yetersizlikler; çevrimiçi eğitimin sağlıklı yürütülmesini engelleyen çalışma veya ders odası olmaması veya ev ortamının eğitime uygun hale getirilememesi gibi fiziksel ortam yetersizlikleri; yalnızlaşma, arkadaşlara özlem ve dışarıda oyun oynayamama gibi psikolojik ve aile içi rollerin değişimi, dış dünyada ile fiziki yönden etkileşimsizlik gibi sosyal sorunlarla karşı karşıya kaldıkları tespit edilmiştir. Diğer taraftan Suriyeli kız öğrenciler ve onların velileri bu tür sorunların çözümünde genellikle din kültürü ve ahlak bilgisi dersi öğretmenleriyle iletişime geçtikleri görülmüştür. Çalışmayı benzer çalışmalardan farklılaştıran önemli bir bulgu ise, Suriyeli mülteci kız öğrenciler katıldıkları uzaktan ve yüzyüze eğitim sürelerinin sonucu olarak Türkiye’deki kültüre ve yaşam biçimine uyum sağlamaya başladıkları hususudur. Öğrenci ve öğretmenlerin görüşlerine göre Suriyeli mülteci kız ve erkek öğrenciler ebeynlerinden farklı olarak sosyal yapı ile daha uyumlu yaşayabilir hale gelmişlerdir. Sonuç olarak din eğitimi ve din kültürü ve ahlak bilgisi dersi öğretmeninin, Suriyeli mülteci kız öğrencilerin eğitimlerini destekleyici yeni roller üstlendiği söylenebilir. (shrink)

The common narrations in the main hadith books in the tradition of Ahl as-Sunnah and Shia are an essential subject of examination in determining the relations within and between sects. In the significant part of these narrations, the two madhhabs differ by attributing different meanings to the common hadiths. It is understood that Shia's practices such as walaya, the necessity of the imam, being innocent and muhaddath of the imams are proven especially in the common hadiths related to the principles (...) of faith. Aside from who is right, the meaning and wording differences in the common narrations could provide an understanding of the differences and formation processes between and within the sects. For example, the hadith of firâsah, one of the common narrations, has been discussed. An independent study concludes that the hadith of firâsah found a place in the Ahl al-Sunnah, especially in the Sufi tradition and did not pass on to the Ahl al-Sunnah from the Shia. This article has examined the common narrators of whether the hadith passed from Ahl al-Sunnah to Shia and has focused on whether there is an intellectual interaction. It has been determined that the meaning attributed to the understanding of firâsah by the Sufis among the Ahl al-Sunnah is similar to the imams' characteristic of being muhaddath in Shia. It has also been determined that the Shia made some additions to the hadith of firâsah and reached different conclusions from the Ahl as-sunnah. In addition, it has been seen that Ithnâashariya used the hadith of firâsah as evidence against other groups to confirm its justification in the sectarian divisions of the Shia. (shrink)

The foundations of almost all Islamic sciences were laid in the first and second centuries of hijra. With the expansion of the Islamic world since the first century of hijra, the existence of a collective effort to transfer oral information into writing is notable. With the invitation of the prophet Muḥammad to Islam, an unprecedented increase in the culture of writing has been observed. Since the emergence of Islam, the world history scene has witnessed feverish writing activity. Especially in the (...) 2th/8th century, when the transition from oral culture to written culture accelerated, the founding texts of the science of language and religion, which were the carriers of these sciences related to aqāid-kalām, fiqh and uṣūl al-fiqh, tasawwuf, tafsir, and hadith, were compiled. Thanks to the founding texts containing the basic principles, the sciences have had the opportunity to develop by deepening. In this study, the contribution of Fiqh al-akbar, the founding text of the science of creed, to the science of kalam, which has made significant progress, will be discussed. In order for a text to be considered a founding and root, there must be a system that it establishes as the fruit of the tree. In this sense, Fiqh al-akbar established a moderate and defensible belief system. There is an organic link between the most concise faith texts and the most voluminous kalām books. While the creed texts, which consist of writing the goals at the end of the road, are the counting of the principles of faith, the texts of the kalām represent the walking of the road that leads to the goal of faith. Fiqh al-akbar, which marks the end of the road by finishing the roads to be walked, is the first and most important of the milestones of Islamic thought. In this study, the contribution of Fiqh al-akbar, the founding text of the science of aqāid, to the science of kalām will be discussed in the context of its belonging to its author. This text gave direction to Ahl al-Sunna theology, which would be written in the later stages of Islamic thought. In this study, the internal and external contexts of the founding text mentioned will be confirmed in terms of its relative acumen to Abū Ḥanīfa. In addition, the reason for the increase in the commentaries (Sharḥ) of Fiqh al-akbar during the Ottoman period will be shown. As a matter of fact, each annotation strengthens that it belongs to the author. In the annotations, there is no sentence stating that the text does not belong to Abū Ḥanīfa, on the contrary, the authenticity of the belonging is emphasized. Of course, not all the annotations of the relevant text will be included here, but mostly printed works will be emphasized. Theology, prophecy and the hereafter are discussed in Fiqh al-akbar. Here, how theological debates and problems related to the history of theological concepts are handled in the commentaries will be shown. In this article, within the framework of the method discussed as an example, a preparation will be made for further studies to evaluate the topics and concepts of prophecy and the hereafter in the context of commentaries. The point that should be emphasized here is that none of the scholars who commented on the text pointed out that the subject or concept was not discussed in the period of Abū Ḥanīfa. Moreover, from the early period until as late as the 7th/13th century, both theology and bibliography books did not have any doubts about the belonging of Fiqh al-akbar to Abū Ḥanīfa. Moreover, since the early period, both theological and bibliographical works did not have any doubts about Fiqh al-akbar’s belonging to Abū Ḥanīfa. (shrink)

In this study, the religious philosophy of Teoman Duralı, one of the leading representatives of contemporary Turkish thought, will be discussed. We are aware that studies have been carried out in various fields regarding Teoman Duralı's thought and philosophy. As far as we know, there has been no independent study on the philosophy of religion, which is one of the most important elements of Durali's philosophical system. Duralı did not use the concept of classical religious philosophy in a technical sense (...) in any of his works. However, in many of his works, he discussed the dominant subjects of philosophy of religion such as existence, knowledge, ethics, metaphysics, God vision, mind-revelation relationship, faith-knowledge dialectic, truth, self-soul and immortality in a comprehensive, consistent, rational and objective way. Religion has a central position in Duralı's thought. While establishing the philosophy-science-religion relationship, our philosopher took into account the boundaries drawn between reason and religion by philosophers such as Plato, Aristotle, Ghazali, Kant and Kierkegaard. In particular, the noumenon-phenomenon dualism, which is the basis of Kant's metaphysics and epistemology, and the distinction between reason and religion based on it, have been one of the starting points for Duralı. Duralı uses his own unique philosophical terminology in his philosophy of religion. For example, although concepts such as "Truth" and "Reality", "Life and Life" are used synonymously in the TDK Turkish Dictionary, it includes these concepts by giving them different philosophical contents. Our aim is to make a modest contribution to this field by considering Teoman Duralı's views on religion and philosophy, which are sprinkled throughout his works, in the form of philosophy of religion in accordance with his sensitivity to language and concepts. (shrink)

Religious Reflection Scales yield cross-cultural data suggesting that religious traditions have potentials to integrate intellect with faith. This investigation extended analysis of that possibility to Sunni Muslim university students in Malaysia and also examined the hypothesis that Islamic commitments to knowledge promote religious openness. Faith and Intellect Oriented Religious Reflection correlated positively and predicted openness. The Truth of Texts and Teachings factor from the Religious Schema Scales essentially assesses a form of fundamentalism and displayed direct linkages with religious (...) openness as well. Ilm factors from the Ummatic Personality Inventory correlated positively with religious openness and mediated associations of Islamic Religious Reflection with other constructs. Quest as a presumed index of religious openness proved to be incompatible with sincere Muslim commitments. These findings supplemented previous Muslim, Christian, and Hindu data in confirming the potential openness of religious traditions. (shrink)

Avrupa Fetva Meclisi, çoğu Batı’da ikame eden hem şerî delilleri hem de vâkıayı bilen kıymetli âlimleri bünyesinde toplamış ilmi bir müessesedir. 1997 yılında Yûsuf el-Karadâvî’nin (1926-2022) başkanlığında kurulmuştur. Bu tarihten itibaren özellikle de Batı’da yaşayan müslümanları ilgilendiren ve müslüman ülkelerde gözlemlenen problemlerden ciddi manada farklılaşan önemli fıkhî meseleleri gündemine taşımış, ürettiği çözümlerle hem oradan yaşayan hem de benzer problemlerle yüzleşen Müslümanlar için referans niteliğinde karar ve fetvalara imza atarak, kendisine başvurulan ilmi bir merci haline gelmiştir. Kuruluşundan günümüze Meclis’in yapısını konu (...) edinen ve genel ya da aile hukuku veya muamelat gibi, özel bazı meseleler bağlamında izlediği fetva yöntemine ilişkin farklı dillerde bazıları akademik tarzda pek çok çalışma yapılmıştır. Meclis, 2023 yılında İstanbul’da icra ettiği toplantısını bu tarihe kadar yaptığı çalışmalar ve kendisine yöneltilen tenkitlere hasretmiş, toplantıda Meclis’i farklı yönleriyle değerlendiren çok sayıda bildiri sunulmuştur. Bu çalışma da aynı gayeye hizmet etmek maksadıyla Meclis’in fetvalarını neşrederken izlediği metodu, fıkıh ve fetva usulü kuralları bağlamında eleştirel bir bakış açısıyla değerlendirmek üzere kaleme alınmıştır. Değerlendirme, fetvanın muteber sayılabilmesi için müftüde aranan ilmi ehliyet ve adalet şartlarıyla sınırlandırılmıştır. Bu bağlamda öncelikle fıkıh meclislerinin fıkıh ilmine yaptığı katkıdan bahseden bir giriş yapılmış, ardından Meclisle ilgili tanıtıcı kısa bir malumat verilerek, “ekalliyyât fıkhı” olarak da bilinen alanda doldurduğu boşluk başta olmak üzere, diğer fıkıh meclislerinden olumlu yönde ayrıldığı hususiyetlerine değinilmiştir. Fetvanın kabul edilmesi için gerekli şartlar meşhur usul kitaplarıyla iktifa edilerek tahlil edilerek aktarılmış, Meclis’in neşrettiği fetva ve kararların bu kurallara uygunluğu tartışılarak, diğer fıkıh meclisleriyle mukayese imkânı oluşturabilmek için onlar tarafından neşredilmiş karar ve fetvalara da yer verilmiştir. Çalışmanın sonucunda Meclisin, karar ve fetvaların kimler tarafından alındığını ilan etmemek suretiyle kriter olarak belirlenen fetva usulü kurallarına riâyet etmediği anlaşılmış, diğer fıkıh meclislerinin de çoğunlukla aynı problemle malul olduğu sonucuna varılmıştır. Çalışma, tespit edilen problemlerin çözümü için bazı tavsiyelerin de yer aldığı bir sonuçla tamamlanmıştır. Çalışmanın, ulaştığı sonuçlarla fetva müesseselerinin bu faaliyeti icra ederken fetva usulü çerçevesinde hareket etmelerine rehberlik edecek ölçüler ortaya koymak suretiyle alana katkı sağlaması umulmaktadır. Bunun yanında, hangi isimle anılırsa anılsın kurumsal olarak fetva neşreden müesseselerin, özelde ise Avrupa Fetva Meclisi’nin kararlarıyla amel eden ya da karar ve fetvalarını esas alarak fetva veren veya çalışmalarında istifade eden araştırmacı ve müftülerde farkındalık oluşturması ümit edilmektedir. (shrink)

The purpose of this essay is to examine the relationship between belief in predestination and trust in God in terms of the disciplines of kalām and mysticism. Tawakkul is regarded in Islamic ethics as one of the positive characteristics of faith. Considering that humans cannot be all-powerful, they need to depend on and trusting another. As to religion, the being described is God. Notably, in Sūfism, tawakkul is a significant indicator of worshipping with reference to the human-God relationship. Moreover, (...) the content of the concept is closely associated with the tenet of predestination in kalām. There is a fine line between being responsible and fulfilling the tasks given and the belief in destiny. In the Sūfī understanding of tawakkul, relinquishing the will described as the final state of the worshipping and the state of submission to and trust in God, which is a positive attitude, when combined with the kalām belief that everything happens by a divine decree, can turn into a problematic phenomenon. The impact of the problem in question on the underdevelopment of the Islamic societies in the last two centuries. However, it should be kept in mind that a sound interpretation of the traditional perception of the belief in destiny in both Sūfism and Sunnī kalām literature may lead to a tawakkul understanding encouraging and strengthening the human and the society. In the present study, the concept of tawakkul has been discussed with regard to the doctrines of will, power (qudrah), preordination-destiny (qāzā-qadar) within kalām discipline, and the positive relation of tawakkul with the belief in destiny has been investigated. (shrink)

Peter the Venerable (d. 1156) is often acclaimed as an early proponent of interfaith understanding for his having commissioned detailed studies of the scriptures of other faiths. This paper considers whether or not such praise is justified by examining Peter the Venerable‘s representations of Islam‘s primary sources.

One of the common points between Ahl al-Sunnah and Shia is the com-mon hadiths, which both have. These hadiths have been seen as a means of bringing the two sides closer in recent years. Although common narrations, which are seen as a means of bringing the two sects closer, have been men-tioned in recent years, when going into detail, it is understood that there are differences in terms of wording and interpretation. Some of the common hadiths are transmitted in the (...) exactly same way in Shia and Ahl al-Sunnah. The two sects were able to make different evaluations in terms of meaning in such hadiths. The wording differences of a hadith in Shia enable the follow-up of the formation within the sect. A similar situation can be seen in the interpretations attributed to the hadiths in the Ahl al-Sunnah. As a concrete example of these determinations, it is possible to consider the hadith of firâsah, which includes abstract concepts within the scope of faith. The study consists of two parts. In the first part, status of authenticity the hadith of firâsah in Ahl al-Sunnah and the meaning attributed to the hadith are emphasized. It was seen that Sufi scholars concentrated more on this hadith as a result of the research on hadith, tafsir and sufism sources.The hadith of firâset, which is almost identical in terms of text in the books of Shia and Ahl as-sunna, has been accepted as evidence of the understanding of firâset among the Ahl as-Sunnah, especially as a way of Sufis obtaining knowledge. (shrink)

Science has been dazzlingly successful in explaining nature. Scientific advances also have led to certain undesirable, though unintended, side effects, one of which is alienation from the spiritual. Revelation comes from the Divine. But what is the status of authenticity of a particular piece claimed to be revelation? What is its historical validity and current state of preservation? This essay proposes to develop a list of rational criteria, in consultation with all stakeholders, for addressing the subject. The aim is to (...) bring objectivity into this discourse by placing it more on the turf of reason rather than basing it on considerations of faith and prior allegiance. (shrink)

İnsanı diğer varlıklardan ayıran en önemli özelliği bilinç (akıl) sahibi ve seçme hürriyetine sahip olmasıdır. İnsanlık tarihi boyunca insanın hürriyeti, bu hürriyetin sınırları, mahiyeti sorgulana gelmiştir. İnsan özgürlüğü konusunda genellikle iki çeşit yaklaşım söz konusudur: Bunlardan birincisi filozofların getirmiş oldukları yaklaşım diğeri ise dinlerin getirmiş oldukları yaklaşımdır. Hürriyet kavramı katı bir tarif/tanımlama kalıbına kolayca sığabilen bir kavram değildir. Mantıkçıların “ağyârını mâni‘ efrâdını câmi‘” diye nitelendirdikleri tam ve tümel bir tanım yapılamamıştır. Dolayısıyla filozoflar, bilginler kendi çağlarının düşünce ortamına, entelektüel birikime göre (...) hürriyet kavramını temellendirmeye çalışmışlardır. Yukarıda da ifade edildiği gibi hürriyet meselesi çözümü zor bir konudur. Bu nedenden dolayı bu çalışmamızda öncelikle hürriyet kavramının etimolojik tahlilini, tanımını yaptıktan sonra Mâtürîdî kelâm düşünürlerinin hürriyet problemine yaklaşım tarzları, çözüm önerileri ve tanımlama biçimleri değerlendirilmeye çalışılacaktır. Mâtürîdî kelâm düşünürleri derken kastımız spesifik anlamda İmam Mâtürîdî ve onun en güçlü takipçisi olan Ebü’l-Muîn en-Nesefî’nin çözüm şekilleri üzerinde durulacaktır. (shrink)

Faith music has existed with the emergence of belief since the archaic period and has been a tool in showing devotion to the sacred in almost all beliefs. Music is sometimes used individually, sometimes together with collective rituals, sometimes only with human voices, sometimes only with instruments and sometimes with musical accompaniment, in order to spread the belief, convey religious information and reinforce the teachings, purify, communicate with the spirits and present their devotion to them. In the study, the (...) hymn "Ya Hannân Ya Mennan", which was performed in the tarawih prayers during Ramadan for centuries and constituted the ancient tradition of a city, was evaluated ethnomusicologically within the ethnology of faith music. The hymn "Ya Hannân", which is a type of Ramadan hymns, has settled in the memory of the people and created a culture as the public hymn used in mosque music during Ramadan in the city. It is so embedded in the cultural codes of the divine city that it is seen as a part of the tarawih prayer for some people, especially children, who have not left the province. When people who grew up with this culture go to the tarawih prayer outside of Sivas, they expect to listen to the hymn "Ya Hannân" in their sense of belonging when the hymns begin. It also concerns the discipline of sociology of religion because of the hymn that costs the whole city. (shrink)

In the ancient civilizations, the sky has been observed in order to understand the motions of the celestial bodies above the horizon. The study of faiths and practices dealing with the sky in the past has been attributed to the sun, the moon, and the prominent stars. The alignment and orientation of constructions to significant celestial objects were a common practice. The orientation was an important component of the religious structure design. Religious buildings often have an intentional orientation to fix (...) the praying direction. In Islam, a sacred direction towards Kaaba located in the courtyard in the Sacred Mosque in Mecca has been used for praying and fulfilling varied ritual tasks. Therefore, the mosques had then to orientate towards the Qibla direction, being designated by a focal niche in the Qibla-wall, wherever they were built on Earth. In this study, the orientations of the historical Grand mosques in Turkey are surveyed with regard to the folk astronomy derived from pre-Islamic Arabian sources, early traditions of the Islamic period, and geometric-trigonometric computation in mathematical astronomy inherited and developed mostly from Greek sources according to the Islamic view of the World geography. (shrink)

Kyrgyz people lived under the control of Soviet Union for about 70 years. During this time, they were forbidden to practice any kinds of religious duties. Their religious schools and mosques were closed or used for other aims rather than religious needs. In short, all kinds of religious freedom and practices were forbidden strictly. The aim was to bring up an atheistic people during the days of Soviet Union. However, when Kyrgyz people won their independence and established a new country, (...) all kinds of restrictions in terms of religion were abrogated and people began to establish their religious schools and mosques. While during the first years of independency of the country in 1991, there were only 39 mosques, as of 2018 there are nearly 3,000 mosques in the country. In addition to the increase of mosques, the number of people going to mosques also increases day by day. This article examines mainly the development of religious freedom in terms of legal aspect from the beginning of the establishment of the country to our time; the legal statues, functions, and duties of State Commission for Religious Affairs and Religious Office of Kyrgyzstan Muslims, and as common religious educational places mosques, religious activities done at mosques, the factors effecting these activities negatively.Summary: Kyrgyz Turks are one of the most ancient tribes in Central Asia. Although there are various views and knowledge about the religious life and the process of Islamization of them in various sources, there is no doubt that one of the most important elements which shapes Kyrgyz culture and social life is Islam. Even though they continued the activities of Islamic education and training under the rule of many nations thorough the history, all activities of religious education were tried to be forgotten and religion was removed from daily life under the Soviet communist regime. However, with the establishment of the Republic of Kyrgyz based on the secular and democratic bases on 31 August 1991, Muslim people showed a great effort and endeavor to open some institutions where they could live their religion, perform their religious duties, and teach religious and moral values for people. After the declaration of independence, with the enacting of “Freedom of Faith and Religious Institutions” on 16 December 1991 which was one of the first enacting laws, very important developments happened in terms of both formal and informal education. Some knowledge concerning Islam is given in some culture courses and “Religious Office of Kyrgyzstan Muslims” was created for meeting all kinds of religious needs of Muslims in the country in 1993. With the establishment of the “State Commission for Religious Affairs” in 1996, some new legal regulations were made. Thus the state’s policy about religious education and teaching gained a new dimension. During this process, the state faced some problems concerning developments in religious education. Although some of these problems have been solved legally, there are still many problems about religious education today. Since the independency until now, there have been many researches as articles, books, master theses and doctorate dissertations about various fields of religious education, religion-state relations, religious institutions, course books and their curriculums. However, a great majority of these studies belong to religion-state relations and the field of formal religious education. There aren’t any academic studies or research about mosques and imams that concern the great majority of the country population. In fact, from the point of religious education, common or informal religious education is as extremely important as formal religious education. For the mosques that are one of the most important institutions of common religious education are spread to the most remote corner of the country and serve for all people of different ages for the whole year. The effects of common religious education increase day by day. While there were just 33 mosques in 1933, there were 39 mosques in the independency year of 1991, as of 2018 this number has risen to 2830. Relating the imams who work at mosques, it is not possible to speak about a systematic structure. Since imams are generally graduated from madrasas, their educational levels are very low. As they have not enough financial support and highly educated teachers, they cannot give good education to their students and cannot adopt themselves to the modern educational levels in teaching religious issues. In order to solve this problem, Muftiyat either sends students to abroad or gives in service trainings for imams. Another important problem in relation to imams is the way of assignment. There is no criterion for assignment of imams. They are not designated by the Muftiyat, but it just legitimizes those imams who are chosen by congregation. Imams receive neither any salary from the Muftiyat, nor they have any social assurance. They work either voluntary or their incomes are paid by people. Although all of these negative conditions, mosques and imams have a great importance on Kyrgyz people’s education, culture, worship, and moral teaching. It can be said that there are two kinds of education at mosques and masjids. One of these is “moldos”, some men of religion who gather students and give some religious knowledge without following any curriculum. Although some of them take education from some Arabic countries or Pakistan, their educational level is very low and cannot recite even the Qur’an correctly. In addition, they have very little knowledge about pedagogy and religious themes, and they have not enough educational experience. The second type of education at mosques and masjids is carried out through Friday sermons and preaching. However, this is not an effective way in giving religious education. Because the way in which the Friday sermon is given is not appropriate as a good teaching method. As the sermons are done in Arabic, there is no effective communication between the imam and the congregation. However, Friday sermons and preaching are very important for people’s religious education and socialization. This article firstly deals with the developments in religion in the times of freedom of the country, secondly, it examines the institution of Muftiyat to which all mosques are adhered and “State Commission for Religious Affairs” that register the mosques which the Muftiyat approves, and lastly gives information about mosques and their congregations in the country. (shrink)

Her felsefi kongre zorunlu olarak politik bir öneme sahiptir. Bu, yalnızca felsefenin özünü her zaman politik olanın özüne bağlayan bir şey yüzünden değildir. Temel ve genel olarak, bu politik ima ona [felsefe ve politika arasındaki a priori ilişkiye] ağırlık katıyor, onu daha ciddi kılıyor ve özellikle felsefi kongre aynı zamanda uluslararası bir kongre olduğunda onun ayırıcı özelliğini de belirliyor. Uluslararası bir felsefe konferansı olasılığı sınırsız bir biçimde, farklı çizgilerle birlikte ve genelliğin birçok düzeyinde araştırılabilir. En genel anlamında böyle bir olasılık, (...) felsefenin özüne aykırı olarak, ulusal felsefelerin oluşturulduğu anlamına gelir. Belirli bir anda, belirli tarihsel, politik ve ekonomik bağlamda, bu ulusal gruplar, uluslararası toplantılar düzenlemeyi, ulusal kimlikleriyle temsil edilmeyi ve burada kendi farklılıklarını belirlemeyi ya da ilişkilendirmeyi zorunlu görmüştür. Bu tür bir farklılıklar toplantısı, bir dereceye kadar sadece öğretisel bağlam veya belli bir felsefi “üslup” tarafından tanımlanan ulusal felsefi kimliklerin öngörülmüş olduğu durumlarda gerçekleşebilir. Ancak, farklılıkların ilişkilendirilmesi de ortak bir unsuru öngörür: bir toplantı ancak tüm katılımcıların paylaştığı, bu durumda felsefi söylemin evrenselliği denilen ortak bir imge ile gerçekleşebilir. Bu kelimelerle, özüyle belirli bir dil grubu ve “kültürler” ile özdeşleştirilen bir projeden daha az bir olgu belirledim. Zira açıktır ki, bu unsurun şeffaflığının başına bir şey gelmiştir. (shrink)

The Treatise on Giving Rise to Faith in the Great Vehicle is one of the most important foundational texts of East Asian Buddhism. This new annotated translation of the Treatise draws on the historical and intellectual contexts of the work's composition and pays close attention to its interpretation in early commentaries.

In this study, it is tried to put forth some explanations on the definition of vitality referring to the historical definition of biology that can be considered as thestudy of life. In accordance with the explanations, the necessity of revision and distinction of some terms in the contemporary biology is also mentioned. The first among which is the updating of the term known as homeostasis into homeokinesis. For this reason, a number of propositions are emphasized in order to clarify the (...) distinction of meaning. The following three questions were repeated in the process and structure of the article: 1) What is vitality? 2) Does it have any degrees or grades? 3) If so, what is the basic-vitality? In the search for an answer to these questions, different topics of biology are cited as references. At the same time, by claiming that vitality is an emergent process, it is proposed to follow the emergentist view, rather than the reductionist view on the statements of biological facts and phenomena. As a result, the cell level in the hierarchy of the biological organization is discussed first and a threefold-vitality view emergent in the levels of cell, organ and organism is put forth. Consciousness and memory are immanent in every level of the proposed threefold-vitality. -/- Keywords: Life, Cell, Homeokinesis, Consciousness. (shrink)

Bu çalışmada, bitkibilimde kullanılan bir terim olan liken kelimesine, kök anlamına sadık kalarak Türkçe yeni bir karşılık önerilmektedir. Bu önerinin mantıksal çerçevesi, Antik Yunancadan, Orta Çağ Arapçasına, Orta Çağ Latincesine ve nihayetinde de Türkçeye kadar uzanan bir yelpazede, konuya esas teşkil eden tarihî metinlere ve onların kaydedildiği elyazmalarına dayanmaktadır. Türkçe metinlerde liken terimi yerine yalaç teriminin kullanımı öneri lmektedir. Bu öneri ülkemizdeki dilbilim, onomastik ve bitkibilim uzmanlarının eleştirel dikkatine sunulmaktadır.

The divine command meta-ethics (hereafter, DCM) promote non-naturalist realism about the ontological status of moral properties while depending on this ontological status on a such-and-such divine being’s moral roles derived from some relevant divine characteristics. As DCM typically contends, our moral discourse depends on God’s commands and prohibitions to the effect that an action A is morally right if and only if God commands A. Robert M. Adams (1979, 1987a) offers a modification that explicates the dependency relation between a loving (...) God’s commands and moral properties on metaphysical grounds to the effect that some action A is morally right if and only if it is not logically but metaphysically necessary for a loving God to command A. In this paper, I discuss whether Adams’ modification stands for a cogent account of DCM in a few respects. Firstly, Adams fails to provide robust reasons for grounding moral realism so that his commitment to the reality of moral properties merely expresses a theoretically unwarranted assumption hinging on a presumptive case in our moral discourse. Particularly, his assumption on the pervasiveness of strongly held moral beliefs is unwarranted and it inherits a vague notion of certainty. Secondly, Adams' response to the Euthyphro dilemma does not satisfactorily sort out the concerns accompanying this dilemma, mainly because his response relies on a vague notion of divine love that allegedly necessitates God commanding morally permissible acts while this notion cannot be trivially reducible into a moral aspect. (shrink)

Robert M. Adams (1979, 1987a, 1987b) defends a modified variant of the divine command theory (hereafter MDCT) to the effect that he proposes a moral argument for God’s existence driven in the form of practical reasoning with respect to rational moral agents’ beliefs in the adequacy of MDCT. For Adams, one’s commitment to MDCT as the most adequate theory legitimately provides her a practical reason for why she ought to believe in God’s existence which MDCT implies. In this paper, I (...) criticize the viability of Adams’ moral argument considering its argumentative structure and strategy. Adams’ strategy behind his moral argument, i.e. mediating theistic beliefs with deontic ones, seeks out a non-decisive medium that might be used to ubiquitously generate equally plausible arguments for/against God’s existence based on distinct sorts of allegedly adequate theories of some subject matter. Thus, his argument does not seem to distinctively ground God’s existence in comparison with a myriad of practical arguments which might follow the same argumentative strategy on the same practical grounds. More significantly, there seems to be coherent no way for Adams to disambiguate his argument on theoretical grounds. (shrink)

Sosyal medya, insanları alış veriş alışkanlıklarından yatırım kararlarına kadar birçok ticari niyetleri üzerinde yüksek etki düzeyi olduğu güncel birçok çalışmada araştırılmaya başlanmıştır ve bu ilişki ortaya konmuştur. Bu ilişki üzerine inşa edilerek geliştirilen güncel analiz yöntemleri yatırım araçlarının gelecek değerlerini tahmin ederek yatırım kararları almada bir destek mekanizması olarak kullanılması çok cazip bir konudur. Bu sebeple bu ilişki yatırımcı ve analistlerden akademisyenlere kadar güncel bir ilgi konusu olmuştur. Bu çalışmanın amacı da sosyal medya ile yatırım kararları arasındaki ilişkiyi metinsel ve (...) finansal analiz aracılığı ile görmeye çalışmaktır. Bu çalışmada Twitter üzerinden metin madenciliği ile veri çekilmiş ve sentiment(duygu) analizi ile yorumların olumlu ya da olumsuz olma durumu incelenmiştir. Sentiment analizinden elde edilen sayısal değerler ile güncel ve küresel bir yatırım aracı olan Bitcoin fiyatları arasındaki ilişkinin varlığını sorgulamak adına Granger Nedensellik analizi gibi finansal analizler kullanılmıştır. (shrink)

The history of European western philosophy.

In the report the parity of true and knowledge on the basis of reconsideration of communication of true opinion and knowledge, and also interpretation of the term "opinion" in Plato’s gnosiology is considered. Described Set of cognitive procedures of the subject of the knowledge in it, necessary for reception of knowledge from true, is comparable to functions and results of influence of criterion of true in cognitive process. The importance of these efforts of the subjectguarantees Plato and Aristotle theory of (...) knowledge against suspicions of poststructuralists and postmodernists in «decentralization, « death of «subject».Thus the author finds out not only discrepancy, but also the certain continuity of gnosiological ideas of postmodernism with the standard concept of knowledge, which basis were put in pawn by Plato. In opinion of the author, such comparative analysis allows to reconsider settled representations on communication of categories «true» and «knowledge», and also to narrow an empirical field of «false knowledge» due to introduction of the term «imaginary knowledge». The parity of trueproved in given clause and knowledge to some extent reflects metamorphosises of true which in postmodernism are designated as «game of true». In the report statements from Plato's works «Menon», «Teatet», «Timaeus», «Pir», and also from Hegel, Heidegger's works, Deleuze, Badiue, Denete and other philosophers are used. (shrink)

Aims The study aims to test the Turkish validity and reliability of the Rushton Moral Resilience Scale (RMRS) and examine the effect of moral resilience on moral distress. Background Moral distress is a phenomenon that negatively affects health workers, health institutions, and the person receiving care. In order to eliminate or minimize the negative effects of moral distress, it is necessary to increase the moral resilience of nurses. Moral resilience involves developing systems that support a culture of ethical practice in (...) healthcare and aim to increase an individual’s capacity to cope with moral challenges. Methods A methodological and descriptive-predictive study design was adopted. Sociodemographic Information Form, Measure of Moral Distress – Healthcare Professionals (MMD-HP), and Rushton Moral Resilience Scale were used to collect data from the nurses. A total of 255 clinical nurses were recruited. Ethical considerations Hacettepe University’s non-interventional ethics committee approved the study’s protocol and informed consent was obtained from the participants. Results The original four-factor structure of the scale was tested with confirmatory factor analysis, and the index values were evaluated and found at an acceptable level. The Cronbach Alpha coefficient of the scale was found to be 0.826. Moral resilience predicted moral distress total, intensity, and frequency levels. A moderate and weak relationship was found in the negative between all sub-dimensions of moral distress and moral resilience. Conclusions The Rushton Moral Resilience Scale Turkish version showed good psychometric properties. Moral resilience has a reducing effect on moral distress. Young nurses who have less experience are at risk because they have lower moral resilience levels, while nurses working in intensive care units are at risk because of their high moral distress levels. A healthy workplace can be created by developing specific approaches to improve moral resilience in reducing the impact of moral distress in the healthcare environment. (shrink)

Diese Arbeit widmet sich den theologischen und gesellschaftspolitischen Ansichten des spätosmanischen Gelehrten Mustafa Sabri Efendi (1869-1954). Er begegnete den Debatten seiner Zeit nicht nur als Religionsgelehrter, sondern auch als politischer Aktivist. Seine Situierung in einer Umbruchsphase zwischen Tradition und Moderne verleiht seinen Beiträgen aktuelle Relevanz. Allen voran thematisierte er das Verhältnis zwischen Offenbarung und Vernunft, Wissenschaft und Glaube sowie Religion und Politik. Dabei äusserte er sich zu diesen Themen stets aus der Perspektive einer sunnitischen ʻašʻarītischen Theologie. So kann Sabris (...) Denken als ein Gegenentwurf zum islamischen Modernismus des von Ǧamāl ad-Dīn al-Afġānī (gest. 1897) und Muḥammad ʻ Abdūh (gest. 1905) verstanden werden. (shrink)

Reason and revelation are two important guides for humanity. People can find the right path only thanks to these two guides. Fatānah is the peak of functional intelligence, which is a special attribute given to prophets. At the same time, this attribute is the ability and competence to use reason in the best way. Needless to say, this attribute comes along with great values and privileges. This prophetic attribute not only reflects the human aspect of the prophets but also points (...) to a qualification through which they receive revelation. Through this feature, prophets, on the one hand, try to understand revelation and apply it. On the other hand, they solve the problems in their community by practicing ijtihād in cases where revelation has not come. This creates a great power that makes them superior to others. As it is known, everyone’s mental faculties are different. Although people are given intelligence according to their degree, they are not given the attribute of fatānah. At this point, reason means the power of understanding, comprehension, thinking, and reasoning. Fatanāhis a superintelligence through which prophets can see events from multiple perspectives and analyze them in depth. We shall briefly mention the fatanāh of the Prophets Muhammad and Abraham as examples. The Prophet Muhammad fought for tawḥīd (God’s unity) in his polytheistic society. In order to transform the society in question, he reformed them by acting with reason, logic, and reasoning with the support of revelation. At the end of this struggle, he successfully transformed his community into a religious, theistic, and moral society in 23 years. He was the authority to solve the people's problems in both Mecca and Medina. He successfully found solutions to peoples’ problems. His success has been explained by the attribute of fatanāh, along with divine support. When we look at the life of Prophet Abraham, who is considered to be the ancestor of the prophets, the attribute of fatānahis clearly seen in his prophecy. That is to say, in his discussions with his father Āzar, Prophet Abraham wanted him to think that "idols are inanimate objects that do not harm or benefit anyone and have no function in creation." The best example of his superintelligence is that he broke the idols in the idol household with an axe and hung the axe around the neck of the big idol. On this occasion, he made idol-worshippers use their intellect. The subject of this article is to emphasize the importance of this attribute found in the prophets, along with the support of revelation, as an example for people. To better explain the subject, the paper also examines the intellect-revelation relationship and intellect-superintellect relationship. (shrink)

Despite some promising steps in the right direction, organizational analysis has yet to exploit fully the theoretical and empirical possibilities inherent in the writings of Pierre Bourdieu. While certain concepts associated with his thought, such as field and capital, are already widely known in the organizational literature, the specific ways in which these terms are being used provide ample evidence that the full significance of his relational mode of thought has yet to be sufficiently apprehended. Moreover, the almost complete inattention (...) to habitus, the third of Bourdieu’s major concepts, without which the concepts of field and capital (at least as he deployed them) make no sense, further attests to the misappropriation of his ideas and to the lack of appreciation of their potential usefulness. It is our aim in this paper, by contrast, to set forth a more informed and comprehensive account of what a relational – and, in particular, a Bourdieu-inspired – agenda for organizational research might look like. Accordingly, we examine the implications of his theoretical framework for interorganizational relations, as well as for organizations themselves analyzed as fields. The primary advantage of such an approach, we argue, is the central place accorded therein to the social conditions under which inter- and intraorganizational power relations are produced, reproduced, and contested. (shrink)

The qirāʾāt or variae lectiones represent the vast corpus of Qurʾānic readings that were preserved through the historical processes associated with the textual codification and transmission of the Qurʾān. Despite the fact that differences among concomitant readings tend to be nominal, others betray semantic nuances that are brought into play within legal discourses. Both types of readings remain important sources for the history of the text of the Qur’ān and early Arabic grammatical thought. While some recent scholars have questioned the (...) historical function and nature of the corpus of qirāʾāt, others have argued that specific types of variant readings were the resultant products of attempts to circumvent legal inconsistencies which were found in text of the Qurʾān or were generated through legal debates. Following a preliminary review of the historical framework of the genesis of qirāʾāt through reference to early grammatical literature, an attempt will be made to shed some light on the role that semantic variation among concomitant readings played in the synthesis and interpretation of law. The aim will be to draw attention to the subtle theoretical frameworks employed by jurists for their contextualization and analysis. This will also include a review of attitudes towards the forms of qirāʾāt that classical scholarship designated as being anomalous or shādhdha. (shrink)

The Handbook considers the State of Qur'anic Studies; Historical Setting; Textual Transmission and Codification; Structural and Literary Features; Content and Concepts; Applied Discourses; and an Overview of Qur'anic Interpretation.

This study will examine how Dāvūd al-Qarṣī, an 18th-century Ottoman scholar, resolved the paradox between human freewill and God being the creator of everything in his work Risālâh fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah. In addition, in this study, the critical edition and translation of the risālah will also be provided. The treatise which is the subject of the present study is a link in the series of works written under the title of human acts in the Islamic thought tradition regarding al-irādah (...) al-juzʾiyyah, afʿāl al-ʿibād, khalq al-aʿmāl, qaḍā, and qadar. This risālah is one of the rare examples prepared with the method of “mamzūj annotation (sharḥ)”, which is a method in which “text” and “annotation” are intertwined. Qarṣī examines in detail a total of seven views, four of which are famous (mashhūr) and three of which are non-famous, about voluntary acts. Qarṣī interprets the approaches and views of the non-famous sects and includes them in the famous sects and allocates approximately 4/3 of the work to these sects. In the final stage of the work, the author states that the view of Māturīdīs is parallel with the predecessor’s (Salaf) view of “Neither jabr nor tafwīḍ; rather, it is merely a situation between these two approaches.” Qarṣī, who was inspired by Athīrī Maḥmad Afandī (d. 1092/1681), says that voluntary acts come about by the sum of “two powers (qudrat)”, “two wishes (mashīʾat)” and “one taqwīn”. Also, according to this, the first four of them are proximate causes, while the attribute taqwīn is the influencing factor. Qarṣī acts from the meanings of the term action (fiʿl) and the “theory of state (ḥāl)” in order to prove that human beings are true agents (fāʿil) on the one hand and to protect God’s attribute of creation on the other. In fact, the concept of “state (ḥāl)”, used in understanding divine attributes and some ontological issues, was applied to acts by the Māturīdī mutakallim Ṣadr al-Sharīʿa al-Thānī (d. 747/1346). Thus, a doctrine of action was developed, and this doctrine was accepted and used by the later period Māturīdī mutakallims. With reference to Ṣadr al-Sharīʿa, Qarṣī tries to justify the issue based on the meanings of the the term action and the modes of existence of these meanings. He says that action has two implications; one of them is the “infinitive meaning” (al-maʿnā al-maṣdarī) and the other is “the thing that comes with this infinitive meaning (al-ḥāṣıl bi-maṣdar)”. The infinitive meaning of the act constitutes the “non-thing aspect” of the action, and the meaning of the action that is created with the infinitive indicates “the thing aspect” thereof. Thus, because the aspect of the action that is not existentand therefore not a thing is not subject to creation, the agency and responsibility of human beings are grounded. Similarly, Qarṣī maintains that the mashīʾat, which means will, qaṣd and al-irādah al-juzʾiyyah, was not created because its existence in humans is in the form of succession and it is of a state-like (ḥāl) existenceOn this account. Qarṣī manages to preserve both human freewill and the absolute creativity of God due to the non-existent and non-thing aspect of the act on the one hand, and will (irādah), mashīʾat and qaṣd not being subjected to creation on the other. (shrink)

We aim to show how collective emotions can be incorporated into the study of episodes of political contention. In a critical vein, we systematically explore the weaknesses in extant models of collective action, showing what has been lost through a neglect or faulty conceptualization of collective emotional configurations. We structure this discussion in terms of a review of several “pernicious postulates” in the literature, assumptions that have been held, we argue, by classical social-movement theorists and by social-structural and cultural critics (...) alike. In a reconstructive vein, however, we also lay out the foundations of a more satisfactory theoretical framework. We take each succeeding critique of a pernicious postulate as the occasion for more positive theory-building. Drawing upon the work of the classical American pragmatists–especially Peirce, Dewey, and Mead–as well as aspects of Bourdieu's sociology, we construct, step by step, the foundations of a more adequate theorization of social movements and collective action. Accordingly, the negative and positive threads of our discussion are woven closely together: the dismantling of pernicious postulates and the development of a more useful analytical strategy. (shrink)

From the mid-1960s through much of the 1980s, Durkheim's contributions to historical-comparative sociology were decidedly marginalized; the title of one of Charles Tilly's essays, "Useless Durkheim," conveys this prevailing sensibility with perfect clarity. Here, by contrast, I draw upon writings from Durkheim's later "religious" period to show how Durkheim has special relevance today for debates in the historical-comparative field. I examine how his substantive writings shed light on current discussions regarding civil society; how his analytical insights help to show how (...) action within civil society as well as other historical contexts is channelled by cultural, social-structural, and social-psychological configurations (plus transformative human agency); and how his ontological commitment to a "relational social realism" contributes to ongoing attempts to rethink the foundations of historical-comparative investigation. (shrink)

In this study, the tahrîj method, which is used in answering contemporary Fiqh issues throughout the history of Fiqh, will be described and some sample fatwas given by the High Board of Religious Affairs based on this method will be analysed. Tahrîj is firstly to define the procedural and legal principles on which the singular views of a madhhab imam is based on, and then to determine the verdict of the issues in which an opinion from that imam is not (...) conveyed, according to the rules reached. Firstly the High Board of Religious Affairs will be introduced briefly highlighting issues such the effort put forward by the Board in the answering current fiqh issues, its contributions to the unity of fatwa and that it is a continuation of the Islamic Meşîhat-ı İslamiyye in the Ottoman Empire. Tahrîj, will be defined and its types, history, and its role in the development of fiqh and in solving current fiqh issues will be explained. Among the issues resolved by the High Board of Religious Affairs by applying the Tahrîj method or by making use of this method; commercial insurance, organ transplantation, gold-based lease certificate and the effect of injection/vaccine on fasting will be analysed. Given these exemplary fatwas, it will be tried to show that the method of Tahrîj is important today as it was in the past, both in terms of maintaining the consistency of fiqh and its contribution to the development of fiqh. (shrink)

Every emerging technology has its pros and cons; health-conscious users pay more importance to healthy and environment-friendly technologies. Based on the UTAUT2 model, we proposed a comprehensive novel model to study the factors influencing consumers’ decision-making to adopt the technology. Compared to prior studies that focused on linear models to investigate consumers’ technology adoption intentions and use behavior. This study used a Structural Equation Modeling-fuzzy set qualitative comparative analysis approach to account for the complexity of customers’ decision-making processes in adopting (...) new technology. We collected valid responses from 830 consumers, analyzed them, and evaluated them using a deep learning SEM-fsQCA technique to capture symmetric and asymmetric relations between variables. We have extensively incorporated a health-consciousness attitude as a predictor and mediator to understand better the decision-making toward technology adoption, specifically 5G technology. All the factors tested in our model are statistically significant except the economic factors. Health-consciousness attitude and behavioral intention found significant predictors and valid mediators in the process of 5G technology adoption. FsQCA provided six configurations to achieve high 5G adoption. The findings have significant practical ramifications for telecom corporations, advertisers, government officials, and key policymakers. Additionally, the study added substantial theoretical literature to technology adoption, particularly the adoption of 5G technology. (shrink)