Ḥanafī, Ḥasan; views on Islamic philosophy; Islam; doctrines.

During the Mamlūk period (648-923/1250-1517), some developments such as the support of the state dignitaries for scholarly activities, the interest of the ʿulamā to the Mamlūk geography and the establishment of many scientific institutions increased the interest in scholarly activities in society. In this period of intensive scholarly activities, women also started to increasingly take part in this field, and as a result, many female scholars were trained. The fact that women scholars were encountered among the teachers of the famous (...) scientists of the period is a clear proof of this situation. As a matter of fact, the teachers of Najm al-Dīn Ibn Fahd, one of the famous muḥaddiths and historians of the 9th (15th) century, set an obvious example for this. Sixty-seven of his four hundred ninety-seven teachers were women. Najm al-Dīn Ibn Fahd, a member of a prominent ʿulamā family of Mecca, traveled to different cities in the Mamlūk geography and took lessons from many teachers, men and women. What is more valuable for our subject is that he wrote a work called Mu’jam al-shuyūkh, which contains extremely important information about his teachers. This article tries to assess women's participation in scholarly activities and social positions in Mamlūk society, based on his female teachers. This work, made up of two parts, first deals with women’s opportunities to pursue academic studies and their subsequent contributions to science. The second part is about their position in social life which stemmed from the families they belonged to and from their marriages. In this article, in which sixty-seven female scholars of Najm al-Dīn Ibn Fahd are discussed, some important results have been reached. This look into his sixty-seven female teachers shows how widespread women’s relationships with scholarly circles were in Mamlūk society, and that especially girls of families with scholarly traditions were included in academic circles from a young age. These girls were able to get their initial education from close relatives and then they were able to connect to academic circles easily via family relationships, taking courses with many scholars including women. Women have been instrumental in the transfer of knowledge more so than its production. Their efforts both during their studies and as scholars were focused on ḥadīth transmission. It is difficult to pinpoint the exact reason why ḥadīth sciences were the focus, but one can say that the ubiquity of ḥadīth sessions and their ease of accessibility must have been a factor. It is seen that young girls who participated in these sessions were encouraged to study with older scholars, thereby acquiring a strong isnād chain and becoming a source of information in later years for the transmission of knowledge. However, it is hard to say that every woman who got some education took a role in knowledge transmission. One can even claim, based on Najm al-Dīn Ibn Fahd’s female teachers, that a lot of women in academic circles did not take a role in knowledge transmission as scholars, despite their potential. The fact that no official institutions are mentioned with regard to women’s acquisition and transfer of knowledge may be indicative of the importance of teacher-student relationships rather than institutions, or, it can be that women were more active outside of these official institutions. Also, the fact that most of Najm al-Dīn Ibn Fahd’s female teachers were all taught by several common teachers shows the liveliness of academic activity outside of official institutions. There is very little narration regarding the social lives of women who were engaged in scholarly activities. Among the most important reasons why this is so is the desire to put their scholarly competencies to the forefront. However, it is possible to get some information about their families and marriages for many of them. One can see that Najm al-Dīn Ibn Fahd’s female teachers generally married men who were also engaged in scholarship. The fact that women, especially those in the scholarly class, married from among their relatives must have been related to this. All of the married women except one have at least one child. While divorce is not too common, marrying again as a result of the death of a husband or as a result of divorce is not rare. (shrink)

Ibn ʿAbd al-Barr (368/978-463/1071), uno de los mayores ulemas andalusíes del siglo V/XI, incluye un largo capítulo sobre los anwāʾ en su Kitāb al-Tamhīd, que se estudia, junto a textos afines, en sus dos aspectos fundamentales. En el plano literario, el capítulo contiene una especie de tratado de anwāʾ abreviado que constituye uno de los raros ejemplos de textos andalusíes relacionados con este género en la época de los taifas. En el plano religioso, el capítulo expresa un debate sobre la (...) licitud de los anwāʾ centrado en el hadiz transmitido por Ṣāliḥ ibn Kaysān que condena los anwāʾ en tanto que creencia preislámica. Por su tratamiento extenso y profundo del tema, el capítulo del Tamhīd es uno de los documentos que aporta un mayor conocimiento sobre el problema de fondo del sistema de los anwāʾ y la literatura derivada: su licitud teniendo en cuenta que se basa en una creencia pagana. El debate adquiere todo su sentido cuando se sitúa en una discusión más amplia, frecuente en el s. V/XI andalusi: el uso correcto de la astronomía, ya sea la astronomía matemática de origen griego o la astronomía popular árabe vinculada a los anwāʾ, en un contexto religioso, teniendo en cuenta la oposición a la astrología, considerada generalmente por los ulemas como una disciplina ilícita. (shrink)

The quality of the narrations of 'Abdullah b. Salih al-Misrî (d. 223/838), one of al-Bukhârî's famous teachers, in al-Jâmi al-Sahîh has been a matter of debate among hadîth scholars. Abdullah b. Salih, whose narrations are narrated by Abu Dâwûd, al-Tirmidhî and Ibn Mâjah, is an important figure whom al-Bukhârî interviewed and also narrated from him in his works such as al-Adab al-mufred, al-Kirâʾa Khalfa al-imâm and al-Târîkh al-kabîr. However, whether he narrated directly from him in al-Jâmi al-Sahîh has been a (...) matter of debate among the scholars of Hadith. Ismâ'îlî (d. 371/982) and al-Hâkim (d. 405/1014) claim that al-Bukhârî did not narrate any hadîth from him in his Sahîh, while al-Zaḥebî (d. 748/1347) and al-'Aynî (d. 855/1451) argue that he did. It is possible to say that this disagreement is due to two reasons. The first is that there are differences between the copies of the Sahîh, and the second is that al-Bukhârî mentioned some of the narrators in an incomplete form. In this study, we will investigate various copies of the Sahîh and focus on whether the person whose identity is mentioned as "Abdullah b. Sâlih", "Abdullah" and "Abû Sâlih" in them is really Abdullah b. Sâlih al-Misrî. In addition, we will touch upon the evidences relied upon by the muhaddithis who express an opinion on this issue in terms of narration and dirāyah, and we will also draw attention to how the sîgas of tahammul and âdâ used in the narrations should be understood. Finally, we will try to determine whether al-Bukhârî has made any tahrīj from 'Abdullah b. Salih in his Sahīh, and if so, for what purpose, i.e., for ihtijâj or istishhâd. (shrink)

Claude Lefort’s theory of democratic indeterminacy has been an influential source among democratic theorists to demonstrate that democratic times lack absolute and determinate grounds on which to b...

A welcome addition to the Routledge Critical Thinkers series, Judith Butler is the first guidebook on this renowned feminist and queer theory scholar, which will help not only students of literary criticism but also students of law, sociology, philosophy, film and cultural studies. Examining Butler's work through a variety of contexts, including the formation of gender performativity, identity and subjecthood, Sarah Salih address Butler's crucial ideas on the gender agenda, the body, pornography, race, gay self-expression and power and psychoanalysis. Concluding (...) with an annotated bibliography, this book will be the ideal starting point for all new to Butler. (shrink)

The Judith Butler Reader is a collection of writings that span her impressive career and trace her intellectual history. Judith Butler, author of influential books such as Gender Trouble, has built her international reputation as a theorist of power, gender, sexuality and identity Organized in active collaboration between Judith Butler and Sara Salih Collects together writings that span Butler’s impressive career as a critical philosopher, including selections from both well-known and lesser-known works Includes an introduction and editorial material to assist (...) students in their readings of theories that stand at the forefront of contemporary theoretical and political debates. (shrink)

Drawing on the sociocultural approach, this study aims to explore EFL learners’ perceptions toward collaborative writing, and the role that learners’ emotions play as a factor influencing their collaboration and achievements in face to face and Blackboard Chatbox as applied in their EFL classes. A mixed-methods research approach was used with a sample of 58 male students enrolled in writing courses at three levels at the Department of English Language and Translation, Qassim University. Three instruments were used for data collection; (...) a 45-item closed-ended questionnaire, semi-structured interviews, and the learners’ overall performance. The findings shown that most learners have positive perceptions toward studying online through Blackboard, and Blackboard Chatbox. Furthermore, Blackboard Chatbox could provide necessary affordances to facilitate learners’ emotion, which could enhance their collaborative writing. However, no significant difference was observed between learners’ performance in the two models of instruction. Taken together, the results of the present study enhance current understanding of the role of learners’ emotions in collaborative writing with the use of technology. (shrink)

Tarımsal üretim pek çok ekonomide olduğu gibi Türkiye’de de önemli bir paya sahiptir. Özellikle fındık, çay ve yaş meyvelerin üretimi yakın tarihe kadar bilinçsizce gerçekleştirilse de günümüzde üretim imkânlarının gelişmesi sayesinde az maliyetle yüksek verim alınabilmektedir. Fakat başta miras yoluyla arazilerin bölünmesi, köyden şehre göç olmak üzere çeşitli nedenlerden dolayı ya tarım arazileri sahipleri tarafından terk edilmekte ya da yarıcılığa verilmek suretiyle işlenmeye devam edilmektedir. Halk arasında yarıcılık olarak bilinen bu ortaklıkların temeli, fıkıhtaki müzâraa ve müsâkāt ortaklıklarına dayanmaktadır. Bu çalışmanın (...) amacı halk arasında yarıcılık olarak bilinen ve uygulanan müsâkāt ortaklıklarının fındık bahçelerinde nasıl yapıldığını tespit etmek ve fıkhi problemlere neden olan uygulamadaki aksaklıkların giderilmesi için öneriler geliştirmektedir. Nitel araştırma yönteminin benimsendiği araştırmada, araştırma deseni olarak fenomenolojik yaklaşım kullanılmıştır. Araştırmamızın veri toplama yöntemi yarı yapılandırılmış görüşme ve doküman incelemesidir. Araştırmanın çalışma grubu kartopu örnekleme yöntemiyle seçilen ve daha önce müsâkāt akdi yapmış fındık bahçesi sahibi veya fındık bahçesinin mahsulüne ortak olmuş 8 kişiden oluşmaktadır. Çalışmanın, klasik fıkıhla irtibatının yanı sıra, halk arasında güncel bir uygulamanın nasıl yapıldığını ayrıntılarıyla ortaya koyması açısından sosyolojik, tarımsal üretimi konu edinmesi açısından ise tarım ekonomisini ilgilendiren boyutları bulunmaktadır. Agricultural production has an important role in the Turkish economy as in many countries. However, the hazelnuts, tea and fresh fruits have been produced through inefficient methods for a long time. With the development of technology and new techniques, farmers have started to produce more efficient agricultural production with low costs. The basis of these partnerships, known as sharecroppers among the farmers, is based on muzara’ah and musaqat partnerships in Islamic Law. However, today it is not known whether these partnerships are made in accordance with the conditions of muzara’ah and musaqat agreements. In this study, we investigate how musaqat partnerships are made over hazelnut production, and we also try to detect problems that appear during the partnership. In addition, we offer suggestions to eliminate the detected problems. When the literature on musaqat is examined, it is seen that this partnership agreement is not the subject of research separately, and that the issue is generally discussed in some fiqh issues that concern partnership agreements. During the literature review, it was seen that today there are no studies on how the partnership contract is fulfilled and what problems emerge in terms of Islamic law. The fact that this study directly focuses on the current practices of musaqat partnership and identifies the emerging fiqh problems will fill a gap in the literature. (shrink)

Ortodoksluk mezhebi Hıristiyanlığın en kadim geleneklerinden birisi olmasına rağmen günümüzde diğerlerine göre daha az tanınmaktadır. Mezhebin en önemli Kiliselerinden birisi de İstanbul Kilisesi’dir. Bu makalenin amacı Hıristiyan Ortodoks teoloji çalışmalarına dair İstanbul’daki Kilise çevresinde oluşan XIX. ve XX. Yüzyıldaki Yunanca literatür hakkında kısa bilgi vermektir. Bu literatür, süreli yayınlar ve Patrikhanenin kurumsal yapıları olarak iki açıdan ele alınacaktır. Literatür bağlamında bir dönem doğrudan ya da dolaylı olarak Patrikhane tarafından yayınlanan dergiler şunlardır: Ekklisiastiki Alithia, Ortodoksia, The Greek Orthodox Theological Review. Bunlara (...) ek olarak Patrikhanenin yıllık yayınladığı Kilise Takvimi ve Ortodoks teoloji çalışmalarında önemli bir kaynak olarak görülen Din ve Ahlak Ansiklopedisi, ve bazı sözlüklerle diğer birkaç dergiden bahsedilecektir. Ayıca İstanbul’daki Patrikhane ile doğrudan veya dolaylı olarak ilgili olan okullar, araştırma merkezleri, enstitüler ve kütüphaneler hakkında bilgi verilecektir. Bu çalışmada ele alınan bu konular, modern dönemde Patrikhane çevresinde şekillenen Ortodoks teolojiye dair yapılacak çalışmalar için doğrudan birincil kaynak olma özelliği taşımaktadır. (shrink)

The preschool period is a period when the character of the child is formed, all their qualities and abilities begin to be formed, and can be used. Education is for human, and its main purpose is to develop all the abilities of a human by revealing them and to contribute to the healthy saturation of their emotions. It is also the duty of the educator to reveal and educate the child's innate sense of belief in a supreme being. In this (...) regard, the joint support of the child’s religious development, which is an integral part of development, as well as all areas of development, is an important aspect that should be considered in the context of the principle of “integrity” of development. Therefore, religious education is necessary in the preschool period, as well as other knowledge and skills. Taking into account the characteristics of the developmental period in which the child is located, religious education, which will be provided to the child using appropriate methods and techniques, will be able to contribute to the child throughout his/her life. The important thing here is that this educationshould be pedagogically based and the data of other branches of science should be used. However, in our country, there are no gains to support the religious development areas of the child in the curriculum of the preschool period, and there is no religious education activity other than the answers given to the religious questions asked by the children. In this study, many issues such as the necessity of religious education in the preschool period, its importance, possible consequences, what are its principles and methods will be discussed comprehensively from the point of view of preschool teachers in this study. As a result of this study, which was based on the relational scanning model, which is one of the qualitative research methods, some conclusions were reached such as that it would be appropriate to give religious education considering the developmental stages of children in the pre-school period, and that the religious development area of the child would be lacking in the absence of religious education. (shrink)

This article suggests that both the multicultural perception of ‘ community’ as a bounded and internally homogeneous body and the celebration of migrants as hybrids and anti-essentialist actors fail to acknowledge the complexity of processes of identity construction. The first reifies and essentializes migrants’ cultural identities, denying subjective contestations over notions of cultural and religious authenticity. The celebration of migrants as progressive and counterhegemonic ‘hybrids’, however, reinforces essentialist understandings of ‘migrants’, producing a hierarchy between experiences of displacement. The article suggests (...) that it is essential to understand the ways in which migrants construct imagined, transnational and local communities. It provides a picture of the ways in which Moroccan migrant women in Italy draw and experience boundaries of exclusion and inclusion, of Self and Other in their day-to-day practices and discourses. In particular, it argues that Moroccan women define themselves both vis-a-vis Italians as well as by drawing boundaries between themselves and other Moroccan women and men. (shrink)

The translation of the Bible into Turkish as a whole was made in Istanbul in 1665-1666 by Wojciech Bobowski (Ali Ufki Bey), who was of Polish origin, spoke 17 different languages, later became a Muslim, served in the Ottoman palace for many years. Among the languages he could speak were mainly Latin, Greek, Hebrew, Polish, English, French, Italian, Arabic, Turkish. He is also known as Albert Bobowski and Albertus Bobovius in European sources. The translation was planned by a group of (...) Dutch Protestants, while Dutch ambassador Levinus Warner followed the work in Istanbul. The translation texts were checked and sent immediately to the Netherlands for printing, but could be printed in Paris in 1827 due to the adverse condition. In this edition, M. Jean Daniel Kieffer has revised some on Ali Ufki Bey's translation. This translation, with some changes and corrections in the Arabic alphabet (Ottoman) in 1878, 1885, 1886, 1901was printed in Latin alphabet in 1941.The style and language properties of the 1941 edition made it difficult to understand the Bible, so it was reprinted in 2001 with the more contemporary words under the name Kutsal Kitap (Yeni Çeviri).The background of the Turkish translations of the Bible, the contributions of the Bible Society (English and Foreign Bible Society) to these studies, the change of the words used in the translations, the translation of Wojciech Bobowski used as the source text and the follow-up of this translation process are important. Because the original text of the translations of the Bible in Turkish is based on the translation of Wojciech Bobowski. (shrink)

Recent research has suggested that not all grapheme-colour synaesthetes are alike. One suggestion is that they can be divided, phenomenologically, in terms of whether the colours are experienced in external or internal space. Another suggestion is that they can be divided according to whether it is the perceptual or conceptual attributes of a stimulus that is critical. This study compares the behavioural performance of 7 projector and 7 associator synaesthetes. We demonstrate that this distinction does not map on to behavioural (...) traits expected from the higher–lower distinction. We replicate previous research showing that projectors are faster at naming their synaesthetic colours than veridical colours, and that associators show the reverse profile. Synaesthetes who project colours into external space but not on to the surface of the grapheme behave like associators on this task. In a second task, graphemes presented briefly in the periphery are more likely to elicit reports of colour in projectors than associators, but the colours only tend to be accurate when the grapheme itself is also accurately identified. We propose an alternative model of individual differences in grapheme-colour synaesthesia that emphasises the role of different spatial reference frames in synaesthetic perception. In doing so, we attempt to bring the synaesthesia literature closer to current models of non-synaesthetic perception, attention and binding. (shrink)

Bu çalışmada PATRİK I. BARTHOLOMEOS'un, Sırla Yüz Yüze Günümüzün Gözüyle Ortodoksluğa Bakış, adlı kitabı tanıtılmıştır. İstos Yayın, İstanbul, Haziran 2016, 284 s.