Yüksek din öğretimi kurumları diğer alanlar gibi günümüzde üniversite bünyesinde faaliyet göstermektedir. Ülkeler tarihsel, kültürel ve devlet yapıları doğrultusunda kendi kurumlarını kurup geliştirmekle birlikte, dünyadaki benzer diğer kurumların tecrübe ve birikimlerinin öğrenilmesi üniversitelerin gelişimi için önem arzetmektedir. Karşılaştırmalı çalışmaların bu konuda dikkate değer katkıları bulunmaktadır. Bu çalışmada, Malezya ve Türkiye'deki yüksek din öğretimi tarih, mevcut durum, hedefler, program yapısı, öğrenci kabulü ve mezun istihdam edilebilirliği gibi 6 farklı tema üzerinden karşılaştırılması hedeflenmektedir. Malezya ve Türkiye, nüfuslarının çoğunluğu Müslüman olmakla birlikte, devlet (...) ve toplum yapısı açısından birbirinden oldukça farklı iki ülkeyi temsil etmektedirler. Nitel, literatür bazlı olan bu çalışma doküman analizine dayanmaktadır. Her iki ülkedeki yüksek din öğretimini anlamak ve ortaya koymak amacıyla resmi belgeler, akademik makaleler ve internet kaynakları kullanılmıştır. Makalenin bulguları şöyledir: Türkiye'de yüksek din öğretiminin gelişimi kesintili olmuştur ve önemli siyasi değişimler yüksek din eğitimini etkilemiş olduğundan din siyaseti ile yakından ilişkilidir. Buna karşılık, Malezya'da yüksek din öğretiminin gelişimi daha istikrarlı olmuştur. Siyasi partilerin din siyaseti ve seçim hesapları Malezya'daki yüksek İslami öğretimini etkilemiş olsa da, bu en azından kurumlarının kapanmalarına veya sayılarının dramatik bir şekilde azaltılmasına yol açmamıştır. Güncele bakıldığında yüksek din öğretimi kurumlarının her iki ülkede de gelişmekte olduğu, ancak Türkiye'de bunun (en azıdan sayısal olarak) Malezya'dan daha hızlı olduğu anlaşılmaktadır. Yüksek din öğretiminin amaçlarıyla ilgili olarak, amaçların ve program çıktılarının ulusal bir kurum tarafından belirlendiği Malezya'da Ehl-i Sünnet ve'l-Cemaat ve dinini icra eden öğrencilerin yetiştirilmesine doğrudan atıflar vardır. Türkiye'de tarihsel olarak, ilahiyat fakültelerinin resmi misyonları, kısmen ilahiyatın laik bir üniversitedeki yerini meşrulaştırmak amacıyla modern amaçlara/kavramlara daha çok yer vermekte idi. Ancak son yıllarda açıkça İslami değer ve kavramlara atıflar yapan amaç ve misyonlar belirlenmektedir. Ancak ilahiyat/İslami ilimler fakültelerinin amaçlarını belirleyen ulusal bir kurumun olmaması nedeniyle, resmi misyon ve vizyon ifadeleri düzensiz görünmektedir, ancak akreditasyon süreci daha ortak ve bütünlüklü amaç ve program çıktılarının belirlenmesini sağlayabilir. Türkiye'de yüksek din öğretimi, Malezya’nın aksine, resmi olarak İslam'ın herhangi bir mezhebini benimsememekte olup, bu çoğulculuk ve çeşitliliğin olduğu modern bir toplum için daha uyumlu ve bütünleştirici olma fırsatı sunmaktadır. Malezya'da İslami bilgiyi mesleki bilgiyle bütünleştirmeyi amaçlayan farklı yüksek din öğretimi programları vardır. Bu, çok yönlü ve disiplinler arası programların ve uzmanlıkların oluşturulmasını sağlamıştır. Bu programlardan mezun olanlar ise güvenlikten finansa, yargıdan din hizmetlerine kadar çok farklı mesleklerde çalışabilmektedir. Türkiye’deki yüksek din öğretimi fakülteleri ise sadece tek bir program sunmakta olup, çoklu ve disiplinler arası programlar bulunmamaktadır. İki ülke arasındaki bir diğer önemli fark, öğrenci kabul sürecidir. Malezya'da farklı ortaöğretim sonrası eğitim/sınav sistemleri bulunurken, Türkiye'de merkezi bir üniversite giriş sınavı vardır. Farklı sınav sistemlerine rağmen, Malezya'da öğrencilerin İslami ilimler programlarına kaydolabilmeleri için İslam eğitimi, Arapça ve İngilizce konularında sağlam bir altyapıya sahip olmaları gerekmektedir; Türkiye'de ise üniversite sınavında din eğitimi ile ilgili çok az soru bulunmakta; bu nedenle, yüksek din öğretimi için din eğitimi, Arapça veya İngilizce herhangi bir altyapıya gerek bulunmamaktadır. Bu, din eğitimi geçmişi olmayanlar için bir fırsat olsa da, ilahiyat/İslami ilimler fakültelerinin Kuran okumayı öğretmek gibi en basit işlerden başlaması problemini gündeme getirmektedir. Son olarak, her iki ülkede de yüksek din öğretimi mezunlarının istihdam edilebilirliğinin en acil sorunlardan biri olduğu, ancak bu sorunun Türkiye'de Malezya'dan daha fazla olduğu anlaşılmaktadır. (shrink)

In the Hanafī madhab (school law), al-hukm al-taklifī have been determined in different categories, taking into account that the relevant evidence is conjecture-conclusive in terms of certitude-dalāla and whether the request is binding or not. In general terms, it is stated in the usūlworks that the orders and prohibitions that are fixed with definite evidence are fard and haram, and the binding provisions in which there is suspicion and doubt in their evidence are wājib and tahrīman makrūh. However, some “fards” (...) have been identified, which have stronger effects than “wājib” in the Hanafi fiqh doctrine, and which are subject to suspicion and doubt in their evidence, and therefore there is disagreement about their ruling among fiqh scholars. The Hanafī jurists of the later period adopted the concept of “al-fard al-amalī (al-zannī)” for such judgments. In addition, while examining the propositional provisions in the Hanafī Usūl literature, the wājib is generally compared with the fard. However, in some of the later usūl works and in many other issues in fiqh, wājib is compared with sunnah, and its connection with sunnah or its distinction from sunnah is considered as an important issue. In this article, it is aimed to clarify the nature of the “al-fard al-amalī”, which expresses an intermediate category in the classification of propositional provisions in the Hanafī school, and similarly, attention is drawn to the existence of some “haram” in the Hanafī school of which there is doubt. Some of the evaluations made by Hanafi jurists regarding the distinction between wajib and sunnah, taking into account the quality of the evidence, have been discussed and it has been tried to determine what is the ruling of abandoning the muakkad sunnah, which is often not explicitly included in the proposed judgment classifications made depending on the nature of the relevant evidence. In this study, it has been tried to make a comparative and chronological reading between the usūl and furū works in Hanafī school. (shrink)

Fıkıhta bir mesele hakkında hüküm verilirken, mevzu belirli usûl ve kaideler çerçevesinde değerlendirilmektedir. Hüküm verilirken temel bakış açısı ve değerlendirme yöntemi genel hatlarıyla fıkıh usûlü ve kavaid kitaplarında mevcut olmakla beraber, bunun karmaşık güncel meselelere uyarlanması her zaman kolay olmamaktadır. Bu makalede konunun işleyişi ortaya konulmaya çalışılarak fıkhî açıdan ilgili konulara değinilecektir. Çalışmada Bitcoin meselesi, garar, bey’ul ma’dûm, kumar, miras ve akit teorisi çerçevesinde değerlendirilerek okuyucuda bir kapının aralanması hedeflenmektedir. Konunun nihai hükmü ise ilgili kurumlar ve fıkıh meclisleri tarafından verilmelidir. (...) Nihayetinde bu çalışma konunun belirli yönleri etrafında şekillenmiş ve sübjektif bakışı açısı potansiyeli taşıyabilmektedir. Kapsamlı bir değerlendirme ve objektif bir nihai karar ancak kurumsal yapılar tarafından gerçekleştirilecek kolektif çalışmalar neticesinde şekillenecektir. (shrink)

Yusuf el-Karadâvî’nin alanında en kapsamlı çalışma olan Fıkhü’z-Zekât isimli eseri bağlamında “fî sebîlillâh” kavramının ne anlama geldiğini ele aldık. Dünya Müslümanlarından büyük kitlelerin takip ettiği Karadâvî, verdiği fetvalarda günümüz şartlarını göz önünde bulundurmuştur. Konuları ele alırken kendi tercih ettiği görüşünü söylemekten çekinmemiştir. “Fî sebîlillâh” kavramını bütün mezhepler cihad ve Allah yolunda cihad eden gaziler olarak anlamıştır. Böyle anlaşılması İslam’ın yayılış dönemindeki sosyopolitik şartlarla yakından ilgilidir. Karadâvî “fî sebîlillâh” kavramının cihad anlamına geldiğini kabul etmiştir. Cihadın anlaşılmasının kuvvetli delillerinin olduğunu belirtmiştir. Ancak (...) cihadın da askeri savaş olarak anlaşılmasının sınırlı bir anlam olduğunu, cihad kavramının kapsamının geniş olduğunu ifade etmiştir. (shrink)

"Cours professe a la Sorbonne en 1967"--T.P.

Knowing the occasions related to the revelation of the Qur'ānic verses is one of the factors contributing to its correct understanding. Since the examples named as "Umar's Muwāfaqāt" (corcurrences of Umar’s perception with certain divine revelatio) is related to the occasion of Qur'ān's revelation, they also contribute to the understanding of the related verses. ‘Umar's Muwāfaqāt instances refers here to the subject mentioned after his expression of "I agreed with my Lord in three things." His agreement with His Lord is (...) that he delivered an anticipating opinion, appropriate to God’s provision. This is considered to be of the great virtues of ‘Umar and of the most important sections of his life. Some narrated reports of ‘Umar's Muwāfaqāt shows that there were many occasions of agreement. Of these instances, the verses that come upon his request that Abraham’s Maqām is taken as a place of prayer and the Prophet’s wives to veil as well as his statement to the Prophet’s wives that God will grant him better wives than them if they give trouble to the Prophet. There have been conducted a number of studies on the subject of ‘Umar's Muwāfaqāt. However, these studies are generally framed by Sunnī sources. This study focuses on the way in which the instances of “‘Umar's Muwāfaqāt" included in the Sunni sources are discussed in the sources of Shi’a tafsir. Therefore, the study is the critique of the way that ‘Umar's Muwāfaqāt is handled in Shia tafsir sources.Summary: Muslim scholars particularly Qur’ānic exegetists, have conducted important works in numerous areas that have would have any relations to the Qur'an in order that it is understood correctly. No doubt that one of these areas deals with issues related to the reasons of revelation of Qur'anic verses. The examples named as "Muwāfaqāt ‘Umar" are related to the reasons of the revelation and contribute to the understanding of the Qur’ānic verses.Muwāfaqāt ‘Umar literally means “the agreements of ʿUmar” (i.e. with God). It is taken from his expression, "I agreed with my Lord in three things." His agreement with His Lord is that he delivered an anticipating opinion, appropriate to God’s provision. This is considered to be of the great virtues of ‘Umar and is regarded as one of the most important sections of his life.The numerous narrations on Muwāfaqāt ‘Umar show that there were many occasions of such agreement. Actually, some scholars raised the number of muwāfaqāt to twenty. This study does not deal with all instances of Muwāfaqāt ‘Umar, as such an undertaking would require more extensive research to cover the topic in-depth. Hence, only five instances of the muwāfaqāt are discussed:The verse revealed after his request that the Maqām of Abraham is taken as a place of prayer (Q 2:125).The verse revealed after requesting that the Prophet orders his wives to veil (Q 33:53).The verse revealed after his statement to the Prophet’s wives that God will grant him better wives if they continue to bother the Prophet (Q 66:5).The verses revealed in agreement with his view on the judgment upon the captives of the Battle of Badir (Q 8:67-69).The verse revealed in agreement with his demand that the Prophet should not perform the funeral prayer on Abdullah b. Ubayy when the Prophet had willed to do so (Q 9:84). A number of studies have been conducted on the subject of Muwāfaqāt ‘Umar. However, these studies are generally within the framework of Sunni sources. This study, on the other hand, discusses how the above cited five instances of “Muwāfaqāt ‘Umar" are mentioned or ignored in the most prominent Shi’î tafsir sources. Therefore, the study is the critique of the way that Muwāfaqāt ‘Umar is handled in the most prominent Shi’i exegesis.Following a survey of existing research, no previous study of this topic was found. Thus, this study is expected to make a new contribution to the field. In this study, the following process was generally followed: Initially, ‘Umar’s Muwāfaqāt with His Lord was defined, followed by providing brief information of the instances of these muwāfaqāt incorporated within the Sunni sources. Then, of those accepted "muwāfaqāt" within Sunni sources, only five instances were selected, as cited above. This was followed by the "case of these examples in the primary exegesis of the Shia", which constitutes the main theme of this study. The designated case was then analysed and evaluated in order to reach a conclusion on the topic at hand.As a result of this research, the following conclusions were reached:It is seen that some instances of Muwāfaqāt ‘Umar cited in the Sunni sources have not been mentioned at all in the Shi’i Tafsir sources; such as the examples of the verse revealed after ‘Umar’s request that the station or maqām of Abraham is taken as a place of prayer. Also, the same was observed for the verse revealed after his demand that the Prophet should not perform the funeral prayer on Abdullah b. Ubayy when the Prophet willed to do so. It was found that the reason for these exclusions may be the fact that the narrations do not comply with the hadith criteria of Shi’a.In the cases where there are two narratives which the former clearly show that the occasion is from the Muwāfaqāt 'Umar and the latter that it is revealed for another case and they have both the same soundness and narrators, it is seen that the narrations non-related to 'Umar is cited and the narration related to ‘Umar is either not mentioned at all or pointed out that it is weak. An example of this is the Hijab verse, revealed after ‘Umar’s request that the Prophet’s wives wear the veil. It may be understood that the position that the Shi’i interpreters exhibit about such examples is based entirely on sectarian fanaticism and they ignore the narrations that can be interpreted as 'Umar's virtue.It is one of the remarkable points that while the Shi’i exegetists do not mention the narrations related to Muwāfaqāt Umar cited and considered as his virtue in Sunni sources, they on the other hand, cite within the same sources some narrations which condemn Ḥafṣah and ‘Ā’ishah. These exegetists follow this perspective in the interpretation of the verse revealed after ‘Umar’s statement to the Prophet’s wives that God will grant to him wives better than them if they continue bothering the Prophet. It can be commented that this approach of the Shi’i exegetists in their Tafsirs towards ‘Umar is also another manifestation of their negative attitude towards him.The Shi’i exegetists argue that the bulk of muwāfaqāt narrations cited in the Sunni sources of tafsir are unsound and fabricated as Shi’i exegetists are deluded that such narrations lay blame on the Prophet. In this context, with regards to the verse on the captives of the Battle of Badr revealed in agreement with ‘Umar’s view, all these narrations are deemed unsound and fabricated. It may be concluded these narrations, in reality, do not put the Prophet at fault and therefore their deductions of such interpretations stem from their misinterpretations of the related narrations. (shrink)

This article examines the role of scepticism in the Islamic philosophical tradition. It begins with a treatment of the origins and purpose of these discussions in classical kalām (c. 800–1100 CE). Then it moves on to the more mature discussions treating five forms of scepticism in the post‐classical period (c.1200–1800 CE), with the aim of demonstrating how they construed scepticism, the arguments for and against it, and what purposes scepticism played in their system. Three of these types of scepticism are (...) unrestricted, meaning that their denial of knowledge is universal. The other two types are restricted to a denial of inferential knowledge, either entirely, or in certain subjects such as metaphysics and natural philosophy. The discussion will focus on two of the most widely studied works of kalām: Saʿd al‐Din al‐Taftāzānī's Sharḥ al‐ʿAqāʾid al‐Nasafiyya and Jalāl al‐Dīn al‐Dawānī's Sharḥ al‐ʿAqāʾid al‐ʿAḍudiyya, including some of their super‐commentaries. (shrink)

Two great challenges for reform of education have to be addressed if Muslim society is to respond meaningfully to the threat of terrorism.Most Muslims are strongly opposed to acts of violence, in any form, undertaken in the name of religion. Consequently, it hurts us to constantly see the name of Islam, ‘the religion of peace’, linked with international terrorism. Nevertheless, as Muslims we must face the reality that if we fail to address the challenges before us we will find ourselves (...) constantly confronted with accusations of harbouring terrorists - regardless of how fair those generalized accusations might be. If, however, we are prepared seriously to address these two challenges, people such as Osama Bin Laden will find increasingly little solace or support in Muslim society. (shrink)

A l'occasion du huitieme centenaire de la mort d'Averroes, nous avons trouve utile de reimprimer la section que nous avons consacree a lui dans notre livre: Histoire de la philosophie en Islam, publie en 1972, et epuise depuis plusieurs annees. Dans cette edition, nous ajoutons deux etudes: Averroes face au texte qu'il commente et Avicenne en Espagne musulmane. Averroes, grand commentateur de toutes les oeuvres d'Aristote, fut le mediateur de sa philosophie au Moyen Age devenant ainsi l'un des maitres a (...) penser de la Renaissance en Europe. Il a contribue pour une large part a la creation de la philosophie a la fin du Moyen Age et au debut de la Renaissance europeenne et ses oeuvres servirent de textes de classe pour l'enseignement de la philosophie du XIIIe au XVIIe siecle. (shrink)

The 21st century, in which science and technology developed with great acceleration, made the physical and social distances between people more permeable with the effect of globalization inherited from the previous century. In such an age where everybody is aware of everything, not only positive developments but also all kinds of information, beliefs and actions that may be considered negative for humanity can instantly spread and become widespread all over the world. For example, the adoption of attitudes and behaviors that (...) do not correspond to human values such as consumption, selfishness, narcissism, vanity, arrogance, humiliation, mockery, especially among young people, is worrisome. It is a fact that the generation Z, who was born in the lap of technology, is vulnerable to technology and more susceptible to its damages. In today's world, which is also defined as the age of technology and information, young people can be exposed to all kinds of written and visual information pollution via the internet. Moreover, this situation paves the way for negative attitudes and behaviors such as waste of time and energy, consumption habits, addiction, estrangement from values, alienation, problem of belonging, dissatisfaction among young people. For this reason, this age is polluting the young people not only mentally but also spiritually. Not only the individual themself but also societies have to pay the bill for the inability to satisfy the material and spiritual dimension of the human in a healthy and appropriate manner. For this reason, the education of the new generation is a duty on the family, educators, non-governmental organizations and society as a whole. One of the first and most important steps to be taken in order to protect young people from all these adverse developments and to ensure their participation in the society as a healthy individual is undoubtedly their upbringing with moral values. Because values are the preconditions for a young person to exist as an adult with personality, morality, responsibility, sensitivity to the other and their environment, and who has discovered their own meaning and importance in the world. Therefore, knowing the spiritual-humanistic values of young people, who are the guarantors of the future, will give adults an idea about predicting today and the future and taking necessary measures. The aim of this study is; to determine the spiritual-humanistic value tendencies of high school students. The research was conducted on a total of 450 students studying at different types of high schools in the province of Sinop in the 2019-2020 academic year. The research data was collected through questionnaires and scales from quantitative research methods were analyzed according to age, gender, class, economic status, perception of success, family structure, family attitude perception, duration of social media use and social media usage purpose variables. According to the results of the research, the students got the highest average score (4.28) from moral values and the lowest average score (3.19) from respect value. There is a positive correlation between all dimensions of the spiritual-humanistic values disposition scale. Mann Witney U-Test and Kruskal Wallis H-Test, which are non-parametric tests, were used in the analysis of the scale that did not show normal distribution. According to the test results, there was no relationship between the sub-dimensions of the scale; moral values, love, respect and sensitivity mean scale score and gender, age, perception of success, family attitude perception, duration of social media use and social media use purpose variables, because p> 0.05. However, there was a significant correlation between the point average of moral tendency of the sample group and school type, mother education and father education; between the average score of love value and the school type variable; respect value average score and class, school type, perceived economic situation and mother education; between the mean score of sensitivity value and the variable of family structure (p <0.05). (shrink)

Din-bilim ilişkisi tarihsel süreçte olduğu gibi günümüzde de tartışılmaya devam etmektedir. Hristiyan Avrupa’sında ortaya çıkan tartışmaların İslam dünyasını da etkilediği bir vakıadır. İslam kelamcıları, İslam dini ile bilim arasında bir çatışmanın olmadığı genel kabulüyle hareket ederler. Özellikle bu noktada kelamın vesâil alanı, metafiziğin desteklendiği alan olarak kabul görmektedir. Modern dönemde vesâil alanında önemli bilimsel çalışmaların olduğu görülmektedir bunlardan biri de Nöroteolojidir. Nöroteoloji, davranışı nöral (sinirsel) temelde inceleyip açıklamaya çalışan bilim dalıdır. Bu noktada özellikle dindarlığın nörolojik temelleri ve evrimsel işlevi hakkında (...) önemli bilgiler sunmaktadır. Bu çalışmada kelamın en önemli tartışma konularından biri olan kesb nazariyesi, Nöroteolojik açıdan Benjamin libet deneyiyle değerlendirilmektedir. Deney sonuçları yayınlandığında o güne kadar felsefe ve bilim dünyasında tartışılagelen insanın irade özgürlüğü meselesine yeni bir tartışma zemini hazırlamıştır. Özellikle Eş’ârî’nin kesb anlayışının da ciddi tartışmalara sebebiyet verdiği bilinmektedir. Allah’ın mutlaklığı açısından ele alınan bu düşünce, insan özgürlüğü ve sorumluluğunu ortadan kaldırır düşüncesiyle eleştirilmiştir. Ancak Benjamin libet deneyinin, Eş’ârî’nin kesb anlayışına uygun veriler içermesi dikkat çeken bir husus olarak göze çarpmaktadır. (shrink)

A cognitive architecture aimed at cumulative learning must provide the necessary information and control structures to allow agents to learn incrementally and autonomously from their experience. This involves managing an agent's goals as well as continuously relating sensory information to these in its perception-cognition information processing stack. The more varied the environment of a learning agent is, the more general and flexible must be these mechanisms to handle a wider variety of relevant patterns, tasks, and goal structures. While many researchers (...) agree that information at different levels of abstraction likely differs in its makeup and structure and processing mechanisms, agreement on the particulars of such differences is not generally shared in the research community. A dual processing architecture has been proposed as a model of cognitive processing, and they are often considered as responsible for low- and high-level information, respectively. We posit that cognition is not binary in this way and that knowledge at any level of abstraction involves what we refer to as neurosymbolic information, meaning that data at both high and low levels must contain both symbolic and subsymbolic information. Further, we argue that the main differentiating factor between the processing of high and low levels of data abstraction can be largely attributed to the nature of the involved attention mechanisms. We describe the key arguments behind this view and review relevant evidence from the literature. (shrink)

It was widely believed among post-classical thinkers that the classical Mutakallimūn held that the cause of dependence of an effect on a cause was its origination, or a combination of origination and contingency, or its contingency on condition of its origination. Some post-classical thinkers, led by al-Sayyid al-Sharif al-Jurjānī, went further by interpreting Abu’l-Hasan al-Ashʿarī’s denial of the persistence of accidents was a consequence of his view that origination was the cause of dependence. This is because the origination view entailed (...) that the world was no longer in need of the Creator after its origination, and thus, him and his followers sought to deflect this consequence by holding that accidents do not persist, and since the persistence of substances was dependent on those accidents, and accidents do not persist more than one moment, those substances remained in need of the Creator for those accidents after their origination. This article seeks to investigate this analysis of the Shaykh al-Ashʿarī’s view, alongside the leading scholars of his school. After examining the original sources of classical Ashʿarī thinkers, along with the Baṣran Mu’tazila, and the texts of Ibn Sina, it becomes clear that the Ashꜥarīs did not hold that accidents did not persist in order to deflect that purported consequence. Indeed, it becomes clear that they did not hold that origination was the cause of dependence, but rather, that it was contingency. As for the Mu’tazila, they are explicit that the cause of dependence is origination, and that is based on their view on the reality of the nonexistent. Since essences are real in their state of nonexistence, they are not in need of a cause; and everything that obtains for those essences after they come into exist are entailments of that essence; thus, they only stand in need of a cause in their origination, that is, going from nonexistence into existence. Indeed, they are also explicit that effects do not need the Creator after their origination, and they clarified this through a comparison with a builder and a building. Indeed, the classical Ashꜥarīs criticized them for this, just as Ibn Sina did in the Ishārāt wa’l-tanbīhāt, al-Najāt, and al-Shifā. Thus, those post-classical scholars generalized the statement that origination is the cause of dependence to all classical mutakallimūn, and then they interpreted Ashʿarī’s motivation behind the denial of the persistence of accidents in accordance with that. The truth, however, is that his view on accidents is based on contingency, and that is because a substance is possible of persistence and possible of non-persistence, and therefore, it stands in need of cause to determine its state in the subsequent moment. That determination must entail something additional to the substance itself, otherwise, the effect is redundant. That additional property must be an accident, and since it is impossible for an accident to subsist in an accident, it is not possible for an accident to persist, because it is not receptive to the property which entails persistence; meanwhile, it is possible for substances, because they can sustain accidents. (shrink)

This article examines the development and critique of analogical arguments in the kalām tradition. There are two basic positions on analogical arguments: one holds that if analogical arguments yield certainty, then they are analyzable as deductive inferences, rendering the analogy itself redundant. Proponents of this view thus hold that if the analogy is useful at all, it will never yield the certainty demanded in the rational sciences; another holds that the analogy remains useful even when the argument is deductively sound, (...) either because the universal premise is epistemically dependent on the source case, or, because the source case is useful in dialectical contexts. The exploration of these themes will center around Juwaynī’s formalization and subsequent critique of analogical arguments in the kalām tradition. (shrink)

In recent years, there has been notable interest in Islamic philosophy and theology from an analytic and not merely historical perspective. One important area of research that has garnered a great deal of research is the arguments for the existence of God. Recent work by Hannah Erlwein seeks to argue that this research has been in vain, for there are no arguments for the existence of God in classical Islamic thought. This paper analyzes Erlwein’s strategies in justifying this position, revealing (...) that her research ignores an enormous amount of evidence that runs contrary to her thesis, in addition to demonstrating many of the errors and shortcomings in her work. Most disturbingly, the book seeks to present the Islamic philosophical tradition as fideistic and unintellectual based on a series of contrived interpretations of rather clear texts. In response, this paper demonstrates the importance of independent inquiry in the Islamic tradition by looking at a wide range of different relevant texts. (shrink)

It is possible to talk about many reasons that determine the direction of religious publications in the first quarter of the Republic, both in terms of content, style and method. While some of these factors came into play or became stronger with the Republic, an important part of it has a history that goes back to Ottoman modernization. The decline of the Ottoman state, which started on the battlefields, caused serious land losses. This regression damaged the self-confidence of Muslims and (...) spread the idea that salvation would be possible with a Western-style modernization. In this context, the obligatory relations with the Western world, which were established with the feeling of backwardness, were not limited to the military, political and cultural fields, but also spread to the religious field. For this reason, while Ottoman scholars and thinkers sought ways out through political and administrative reforms, they had to discuss the current understanding of religion and the religion-world conception formed in this direction. It has been especially emphasized that Islam does not prevent progress, encourages scientific and technical developments, and is compatible with the principles of reason and logic in terms of content. It is also known that the emphases in this manner maintain their vitality in the texts written both in the last period of the Ottoman Empire and in the Republic of Turkey. On the other hand, this approach, which was not possible to develop independently of the positivist and materialist understanding of science formed in a determinist framework of the West, also affected the field of creed along with the practical and moral issues of Islam. This situation continued and strengthened when it was transferred to the republican period. Because the founding cadres of the republic, who sought a secular and positivist ground, defended the idea that the religious field in general and the creed in particular should not conflict with the scientific understanding of the period. Expressed in the context of the present study, the political center thinks that there are compulsory fixed laws within the framework of cause-effect relationship in nature and that no effect is possible outside of these laws. In response to this attitude, the issue of miracles has been used in religious publications to express situations that go above the laws of nature, on the one hand, it has been tried to be discussed without prejudice to the attributes and actions of Allah. On the other hand, this discussion was conducted without giving the impression that Islam contradicts modern science. Discussing the issue under the influence of the secular and positivist framework drawn by the political center and Western intellectuals makes the issue a worthwhile subject to investigate. Because, in the period of the New Ilm-i Kalam, the restrictive attitude of the founding cadres accompanied the rational and scientific interpretations about the possibility of miracles. This situation significantly determined the content and style of the texts written during the period. In these circumstances, I believe that it is important to point out the points of conflict and reconciliation in the grounding of a religious issue such as a miracle. In this direction, while the current study covers the years 1924-1960 in terms of time, it is a study that especially includes the publications of the Presidency of Religious Affairs and Ankara University Faculty of Theology as a source. The date 1924, which was determined as the starting date, is important both for the establishment date in terms of the Presidency of Religious Affairs and for the abolition of the caliphate and the taking of some important decisions such as the Law on Unification of Education. On the other hand, the date of 1960 points to a coup date and some fractures in the political sense. During the study, I included the sources published by both the Presidency of Religious Affairs and the Faculty of Theology of Ankara University, as well as other sources directly related to these sources. In addition to this time and resource restriction, it was also referred to important texts written before 1924 and after 1960 when appropriate. (shrink)

Klasik Sünnî kelâmın sıfatların ‘ne Tanrı’nın aynı ne de Tanrı'dan ayrı' olduğunu iddia eden ilâhî sıfatlar teorisi, üçüncü halin imkansızlığı yasasının inkarı anlamına gelecek şekilde yorumlanmıştır. Nitekim bu iddiada olan yazarlar, böyle bir teoriyi dışarıda bırakacak şekilde yeni bir kelâm inşa etme iddiasındadır. Yazar, böyle bir iddiayı kendinde anlamsız görmekle birlikte, klasik kelâm nazariyesinde de bir temeli olmadığını iddia etmektedir. Bu makale, ‘gayr’ın anlamı hakkında ayrıntılı bir inceleme sunmakta ve birçok metinsel kanıtla, klasik ilâhî sıfatlar teorisinin yalnızca özdeşliğin ve ilâhî (...) zâttan ayrılabilirliğin inkarı anlamına geldiğini öne sürmektedir. Bu makale, gayr teriminin metafizik, teoloji ve doğa felsefesi bağlamlarında da geçerli olduğunu göstermektedir. “Bir şey bir diğerinin ne aynı ne de ayrıdır” formülü, bir öznenin kendisinden zorunlu ve ayrılmaz olan herhangi bir özelliğine eşit şekilde uygulanır. Bir diğer ifade ile söz konusu ilke, mümkün varlıklar için de aynı şekilde geçerlidir. Araştırma “gayr” kavramının Arap dilbiliminde aslî olarak olumsuzlama anlamına gelmediğini, aslında bir sıfat olduğunu ve aynı zamanda istisnaî cümle oluşturma işlevi gördüğünü iddia eden dilbilimsel bir tartışmayla başlamaktadır. Bu da ilâhî sıfatlara ilişkin ilkenin, temel dilbilimsel düzeyde bile üçüncü halin imkânsızlığı anlamına gelmediğini kanıtlamaktadır. Akabinde “gayr” kavramı kelâmî n. Söz konusu inceleme kendisini herhangi bir ekolle sınırlı değildir, ancak inceleme dört ana kaynağa dayanmaktadır: (1) Mu'tezileden Ka‘bî'nin Makâlât'ı; (2) Eş‘arî'nin Makâlât'ı ve (3) Mâtürîdî'nin Kitâbu't-Tevhîd ve (4) Te’vîlât. Bazı yazarların Mâtürîdî'nin üçüncü halin imkânsızlığı yasasının inkârını îmâ eden özgün bir duruşa sahip olduğunu iddia etmeleri nedeniyle, sonuncusu üzerinde daha fazla duruldu. Böylesi bir ilkenin mantık yasalarının inkârını îmâ ettiğine dair hiçbir belirti yoktur. Aksini iddia edenler, böyle mantıksız bir görüş için felsefi gerekçelendirme bir yana, yorumları için herhangi bir dilbilimsel veya metinsel kanıt bile sunamamıştır. (shrink)

This article examines the development and critique of analogical arguments in the kalām tradition. There are two basic positions on analogical arguments: (i) one holds that if analogical arguments yield certainty, then they are analyzable as deductive inferences, rendering the analogy itself redundant. Proponents of this view thus hold that if the analogy is useful at all, it will never yield the certainty demanded in the rational sciences; (ii) another holds that the analogy remains useful even when the argument is (...) deductively sound, either because the universal premise is epistemically dependent on the source case, or, because the source case is useful in dialectical contexts. The exploration of these themes will center around Juwaynī’s formalization and subsequent critique of analogical arguments in the kalām tradition. (shrink)

The principles offered by beliefs affect the thinking styles of individuals. Although it has been argued in recent studies that believers and non-believers have different thinking styles, there are few studies examining the relationship between belief and cognitive styles in Muslim groups. In this study, the relationships between intrinsic religious motivation and "critical thinking", which is one of the most desired thinking skills today, and " dichotomous thinking", which can be expressed as black-and-white thinking and primarily associated with negative structures, (...) were examined. The study was carried out with 395 university students, and the data was obtained by a socio-demographic information form, the Intrinsic Religious Motivation Scale, the Critical Thinking Disposition Scale, and the Dichotomous Thinking Scale. Findings suggested a positive significant relationship between intrinsic religious motivation and critical thinking and dichotomous thinking, and a positive significant relationship between critical thinking and dichotomous thinking. Regarding the relationship between dichotomous thinking and critical thinking, intrinsic religious motivation had a mediating role. The Islamic faith often invites reasoning and thinking and affirms this way of thinking; at the same time, it offers various conceptual tools for dichotomous thinking with discourses such as heaven-hell, good-evil, dark-light, and faith-denial. Although critical thinking and dichotomous thinking are seen as opposite constructs, the findings have been interpreted as the Islamic belief supporting both critical thinking and dichotomous thinking at the same time, thus reducing the rigidity of dichotomous thinking. The findings were discussed in the light of the relevant literature, and suggestions were made for further research. (shrink)

Criticism on the thoughts of Ki Ageng Suryomentaram, a Javanese philosopher, on self-knowledge and mysticism.

The immigrant problem, one of the most striking socio-pathological events of our day, is more often raised in the context of political issues. While these debates are driven by local and political interests, what is hidden behind political calculations is the tragic position of the migrant. The migrant, who comes to the agenda with political debates, takes on an extremely negative image in terms of social relations. The problem with the sameness of "We" is that the "Other" or the immigrant, (...) as the expression of an element that is incompatible with the local culture, is pushed from the field of "I" into otherness, and is evaluated as an element of conflict that does not force the transformation of publicity on the social level. Although the interest-based determining power of politics has negative effects on the formation of sufficient human common sense regarding the problem, there is an intense debate in the philosophical literature on the basis of Immanuel Kant, Hannah Arendt, Emmanuel Lévinas. Most of the studies put forward in the context of associating the ideas put forward by the thinkers in question with immigration have kept the research deep but limited in scope. In our study, the subject was not deemed necessary in depth, it was sufficient to discuss the basic thinkers, views and the basic dynamics of the relevant views on the subject, and care was taken to outline the relevant literature. Levinas, who stands out as one of the dynamics of the basic literature on immigration and the emphasis on "Otherness", pointed to Western thought that did not prioritize ethical relations as the cause of the political crises of his time. Levinas tries to handle the problem of Otherness, which emerges as a political, ethical and legal problem of the tension that the "I"-centered way of thinking, which brings about sameness, will experience against the "Other", in a different way from the tradition of thought that prioritizes ontology. In the thought of Levinas, who considers the “Other” as an alternative field of sameness, the transcendence dimension of Otherness has the function of removing the Self from narcissism through the discovery or tension of the alterity in the "Other" rather than the sameness of the position of the "I" against the "Others". There is a belief that the "Other", embodied in transcendent Otherness, will lead to an act of unconditional hospitality in the "I". It can be seen that Arendt also discusses the problems that Levinas puts on the agenda. In the context of "Otherness", Arendt's criticisms of the concept of right, which manifests itself with a political ontological understanding rather than an ethical relationship as expressed in Levinas, are in question. Thus, while it becomes possible to question the legal structure that does not include the “Other” in the political sphere, the importance of the "Other" for political discourse is also revealed. At this point, conditional hospitality comes to the fore in the context of foreigner's right, which we encounter in Kant. However, Derrida, who would state that Levinas's unconditional hospitality had practical problems, also found Kant's conditional hospitality problematic. The immigrant, as the “Other” of our time, which is hoped to gain an ethical-political basis of thought in the context of the idea of hospitality, aims to re-discuss the idea of hospitality developed in the existing literature, while also being a call to produce thoughts on the philosophical understanding of the immigrant and the importance of creating a philosophy of immigration. (shrink)

In this article, the introduction to the book of Kitāb al-Mulakhkhas al-Muwatta' by Qābisī (d. 403/1012), one of the hadith scholars of Maghrib geography, is discussed. The author wrote this work in order to bring together the continual documents in the Ibn al-Qāsim narra-tion of Mālik b. Anas' (d. 179/795) al-Muwatta. In the introduction, the author first stated the purpose of the writing of Kitāb al-Mulakhkhas al-Muwatta''s and the method followed in the work. Namely, he states that he compiled this (...) work to respond to the demands of those who asked him to bring together the hadiths of Mālik b. Anas, whose chain is complete. In the compilation of the work, he was content with the only narration of Muwatta. He followed the method of collecting the musnad hadiths in this narration, the ones with clear continuous. However, he preferred not to include the narrations that were closed in his continuous in his work. After this information, the author has included some issues of hadith methodology in the introduction part. The main purpose of the study is to determine the concepts and subjects of the hadith methodology that he discussed in this section. In this context, firstly, information about Qābisī's life was given, and his education was mentioned. Then, some information about the features of the work in question is presented. Afterwards, the concepts of hadith methodology that he mentioned in the introduction of his work and his explanations on these issues were examined under separate headings. Although he is encouraged to narrate hadiths in this introduction, he provides information about the refraining of many hadith transmissions, the conditions of endurance of hadith, the words of the narration considered as 'muttasil and munqati', the narration with the meaning of the hadiths and the lahn in the hadith. When the approaches of Qābisī on these issues are examined, it is revealed that he tends towards the views of the Mālikī school, which he is a follower of and Imam Mālik. For this reason, the parts in which he adopted Mālik’s approaches and tended to explain the issues by referring to him are mentioned. (shrink)