This study shows that the Turkish expression _hani_ exhibits interesting properties for the study of the semantics and pragmatics interface, because, on the one hand, its function is merely pragmatic, but on the other hand, it is subject to the truth-conditional effect of other constituents at LF. This notwithstanding, studies on this expression are remarkably scarce. The only attempts to describe its properties are Erguvanlı-Taylan (Studies on Turkish and Turkic languages; proceedings of the ninth international conference on Turkish linguistics, 133–143, (...) 2000 ), Akar et al. (Discourse meaning, 57–78, 2020 ), and Akar and Öztürk (Information-structural perspectives on discourse particles, 251–276, 2020 ). In the present study, we introduce the first formal semantic and pragmatic treatment of clauses containing _hani_. Unlike previous accounts, we claim that _hani_ can have one of the following two major pragmatic functions: making salient a proposition in the Common Ground or challenging one in a past Common Ground, therefore requiring a Common Ground revision. Despite its variety of occurrences, we argue that _hani_ has a uniform interpretation and provide a compositional analysis of the different construals that it is associated with. Furthermore, we show that a formally explicit and accurate characterization of _hani_ clauses requires operating on indexical parameters, in particular the context time. Therefore, if our proposal is on the right track, _hani_ clauses may provide indirect empirical evidence in favour of the existence of “monstrous” phenomena, adding to the accumulating cross-linguistic evidence in this domain (see Schlenker in Linguistics and Philosophy 26(1):29–120, 2003 and much work since then). The definition of monsters is intended as in Kaplan (Themes from Kaplan, 481–563, 1989 ). (shrink)

The idea of transferring and even imposing individual thoughts on others is as old as human history. Quran states that the first people were deceived by being influenced by the words of the devil. It is a known fact that the Prophet conveyed the message to guide people to the right path and was assigned to fulfill this duty. In fact, it is quite natural for this situation to happen wherever there are people. However, advances in the cultural and technological (...) fields throughout history have changed the tools used in the mentioned activities. For instance, with the ease of supply of writing materials and the developments in the field of printing, ideas were conveyed more in writing. When it comes to the modern era, visual programs have gained speed with the digital changes and transformations experienced by television, computers and the internet as their supporter. In this direction, television and subsequently digital broadcasting platforms became widespread, and with the increase in demand for digital platforms, a mandatory change was required in the media sector. Anticipating this change, Netflix is the largest digital broadcasting platform, which entered the digital broadcasting industry quickly and reached millions of subscribers. As it is known, the most important purpose of visual media civilization, if not the only one, is to obtain financial benefits. However, it is also certain that Netflix and similar companies deliberately or unintentionally impose their world of thought, ways of making sense of life, and even ideologies through their content. In this direction, TV programs, series and movies that carry religious images are given a great deal of places on digital platforms, because they attract the watchers and they have high potential to influence on them. Although, these programs sometimes lead people to reach the right information, they often cause false religious teaching to be conveyed. the Caliphate series, which is one of the most watched content on the mentioned platform in recent days and tells the drama-filled story of a family who went to Raqqa from Sweden within the borders of the so-called Islamic State, directs its viewers about Islamic teachings in various ways. In our study, Islamic images in this series will be analyzed through topics such as religious abuse and Islamophobia, and it will be focused on how digital platforms shape the perception of religion. In addition, the transformation of media and digital platforms, the compatibility of the series with its aims and objectives, and how the minds of ISIS militants overlap with the main teachings of Islam will also be touched upon. After all these, the creation of perception will be emphasized in the media sector in general, and digital platforms in particular. (shrink)

Following the death of the Prophet, many different understandings have emerged in the Islamic world to make life meaningful. There is no doubt that understanding of Quran and Hadith texts is the basis of these understandings. The effort to understand Nass, sometimes, has opened the doors of constructive criticism; sometimes it has shown a destructive character. Understanding efforts in Islamic world has been more active on the hadiths in modern times. As a matter of fact, while the groups who claim (...) to live their lives as in the time of the Prophet were affected by modernity, the discourses that did not need any trace from the time of the Prophet paid attention to the hadith-sunnah. In this study, the idea of contradiction to the Qur'an is emphasized, whose traces go back to the classical period and which has moved in a different direction with the abuses of the Quranist-Mealist discourse in modern times. In the first period, the criticism activities which focused on isnad have led to the training of the specialists of jarh-tadîl over time and by this way, the defects that may have happened to isnad were eliminated to a certain extent. In parallel with isnad examinations, text-based critics have also been introduced in the evaluation of hadiths. One of the text-based criticism methods is submitting hadiths to the Qur'an. In this study, the abuse of “submitting hadiths to the Quran”, which has an important place in the Islamic science tradition, but reached a dimension contrary to its natural methodology in the modern period, will be discussed. (shrink)

Fatimids, bound up the Shiite/Ismaili sect, have pursued a policy of expansion towards the east since they were established in Ifrîkiye. Within the framework of this political goal, the Turkish dynasty made various attempts to seize the Egyptian lands owned by the Ikhshidids. The relations between the two sides, which lasted for more than thirty years, ended with the Fatimids seizing Egypt and then Syria. In this process, various political and military encounters took place between the Fatimids and the Ikhshidids. (...) In this article, the relations of the Fatimids with the Ikhshidids are discussed. The relations between the two sides included remarkable events in a medium where the Fatimids in the east of the Islamic world and the Ikhshidid in the west increased their political power. The fact that these developments were closely related to the Islamic world of that period increases the importance of this research. Therefore, it would be beneficial to reveal the panorama of the thirty-five-year period by examining the sources that shed light on the relevant period. Ourstudy, which deals with the Fatimid-Ikhshidid relations, consists of three parts. In the first part, the beginning of the Fatimid-Ikhshidid relations will be examined. In the second part, the subject of the Fatimids taking Egypt from the Ikhshidids will be discussed. Finally, in the third chapter, the issue of the Fatimids capturing Syria and putting an end to the Ikhshidids will be discussed. The primary goal of the study in question will be to try to give a clear idea about the subject by addressing the reflections and effects of Fatimid-Ikhshidid relations in the Islamic world. (shrink)

From their founding to their collapse, the Andalusian Umayyads have been struggling with the Christian states which established in the north following Umayyads conquests of the region. During this long struggle period, the first name that ceased their progress and had authority over these states was Hakam II’s father Abd ar-Rahman III (300-350/912-961). The power provided by him continued in the periods of Hakam II (350-366/961-976) and Amirids (366-398/976-1008). In this process, Hakam II period was important because the obedience of (...) the states in question had been maintained, new conquests were achieved, and an uninterrupted eight-year peace was established. In this article, the sixteen-year long struggle process, including war and peace periods, of Hakam II against these states in the North of Andalusia has been discussed. The article consists of four chapters. In the first part, the Muslim control on the Kingdom of Leon, which attacked the Andalusian Umayyad lands at the beginning of this period, has been examined. In the second part, the battles with the Christian states in the north and the conquests carried out in this period have been discussed. In the third part, the peace process between the two sides, which had been continuing for eight years, has been examined. In the fourth part, the Christian states' attempt to recapture the Gormaz (Gurmâc) castle has been mentioned. The main purpose of the article is to contribute to the debate in modern western literature about the Umayyads' domination of these states, recorded by Muslim historians as well. (shrink)

Beliren yetişkinlik, çocukluk, gençlik, yetişkinlik ve yaşlılık gibi yaşam dönemlerine eklenen yeni bir kategoridir. Bu çalışmanın amacı, beliren yetişkinlerin din anlayışlarını tespit edecek bir ölçek geliştirmektir. Çalışma kapsamında internet üzerinden, 18-27 yaş aralığındaki 637 kişiye kolayda ve kartopu örnekleme yoluyla ulaşılmıştır. Ölçek geliştirmede yapı geçerliliği için açımlayıcı ve doğrulayıcı faktör analizleri yapılmıştır. İlk olarak KMO değerinin,937; Bartlett Küresellik Testi sonucunun ise istatistiksel olarak anlamlı sonuç verdiği görülmüştür. Açımlayıcı faktör analizleri sonucunda 23 maddeli ve dört faktörlü bir yapıya ulaşılmıştır. Tüm ölçeğin (...) açıkladığı varyans yüzde 56,874 olmuştur. Doğrulayıcı faktör analizi sonuçları ise şu şekilde gerçekleşmiştir: ki kare/sd değeri (CMIN/SD) 2,989 (mükemmel uyum); RMSEA değeri 0,056 (iyi uyum); GFI değeri 0,916 (iyi uyum); AGFI değeri 0,894 (zayıf uyum); RMR değeri 0,080 (iyi uyum); CFI değeri 0,931 (iyi uyum). Bu sonuçlara göre, uyum indeksleri yeterliliğini sağlayan 23 madde ve dört faktörlü ölçek yapısı doğrulanmıştır. Ölçeğin güvenilirlik analizi sonuçları (Cronbach Alfa) ise şöyledir: Faktör 1 = 0,899; Faktör 2 = 0,775; Faktör 3 = 0,544 ve Faktör 4 = 0,813. Ölçeğin alt boyutları; Seküler-Mesafeli Din Anlayışı, Muhafazakâr-Geleneksel Din Anlayışı, Mistik-Özcü Din Anlayışı, Kurumsal-Aidiyete Dayalı Din Anlayışı olarak adlandırılmıştır. Sonuç olarak ölçeğin beliren yetişkinlerin din anlayışını ölçmede geçerli ve güvenilir bir araç olduğu görülmüştür. (shrink)

This article intends to contribute to research of environmental media activism in two ways: First, by discussing ways to frame research on this topic conceptually and historically. Second, by considering the specific strategies and experiences of environmental activist groups concerning activist medias and participatory actions. We will discuss what can be done when using Internet platforms. “The Right to Water” website has been selected as a case study, which is essentially a democratic platform against capitalist ecology policies. In this study, (...) we examined Internet usage by environmentalist activist groups, by collecting and analyzing data on the usage and results of web-based activism, and discuss the impact of online activism within civil society. (shrink)

In this article, the subject of Jesus and the Gospel is discussed according to the Qurʾān. This study focuses on the position of Jesus and the nature of the Gospel from the perspective of the Qurʾān about the perception of Jesus and the Gospel in the Christian belief. The issue of Jesus and the Gospel has been the subject of different understandings and discussions between Muslims and Christians from the first periods of Islamic history until today. There are serious confusions (...) around them both within the Christian world and Islamic world. Even if there are common points between the information contained in the New Testament and in the Qurʾān on these issues, this information does not agree with each other. While Jesus and the Gospel described in the Qurʾān are not independent and not detached from the historical process of divine revelation; Jesus, which was placed in a superior position in Christianity, and the Gospels written by different writers on different dates after Jesus, do not integrate with this historical process. As for the Islamic world, it can be said that the perception of Jesus and the Gospel is not directly shaped by the Qurʾān, but rather by narratives and common beliefs. In this article where concept analyses are intense, the Qurʾān, the Bible, TDV (Türkiye Religious Foundation) Encyclopaedia of Islam, dictionaries, commentary resources and studies on Jesus and the Bible were mainly referred to. According to the Qurʾān, all the messengers called rasūl and nabī are human prophets chosen by Allah and none of them are angel or superhuman. Allah is the only God and there is no god but Him. According to the Qurʾān, it is not possible for God to adopt a wife or son. Allah is not the third of the three that finds its expression in the Christian belief in the form of the trinity: The Father, the Son and the Holy Spirit (Rūḥ al-Quds). According to the Qurʾān, every understanding that deifies Jesus and carries him to a position above human is a deviation from the right path. The deification of Jesus, who was born of Mary without a father, has been a belief formed over time. It is stated in the Qurʾān that Jesus is a messenger of Allah and a word He informed Mary, like the other prophets. What is meant by the word of God is that Allah heralds Mary with a child whose name is Christ, Jesus and the son of Mary. While it is said in the Qurʾān that Jesus is the word of God, it is not meant that the word is embodied and transformed into Jesus; however, it is meant that Jesus was created and brought to life with a word that came from Allah. The fact that Jesus is the word of God can also mean that he will speak to people in the name of Allah when he is in the cradle and then with the words that were revealed to him, and he will notify the way of the Lord in his message. As his birth is a miracle, his talking to people while in the cradle is also a miracle. Allah put His words in the mouth of Jesus like as He put them in the mouth of Prophet Muḥammad, and He also revealed the Gospel to Jesus. Thus, the words of God and the messenger who speak in the name of Allah became synonymous. Because when he speaks in the name of Allah, the words coming out of his mouth are not the words of Jesus himself, but the words of God. All prophets, including Jesus, are a single ummah sent on Islam. The essence of the books they brought from Allah is one. Although there are some differences in details arising from history, culture and social conditions, there is no difference between them in terms of the basic principles, norms and decrees brought from Allah in matters of faith, worship, morality and law, and especially the principle of unification. According to the Qurʾān, the Bible is the name of the divine book that Allah sent down to Jesus who was held responsible for His message, and that confirms the previous books. Contrary to the common belief among Muslims, the Qurʾān does not abolish the Gospel sent down to Jesus, but endorses it. In fact, all the books that God sent through the prophets confirm each other in terms of their essence, as well as the basic principles and provisions they contain. Allah taught Jesus the book, the wisdom, the Torah and the Bible, and sent him to confirm the Torah. He also sent down the Qurʾān to Prophet Muḥammad as confirming the Torah and the Bible. The purpose of these books sent down by Allah is to provide guidance and light to humanity. It is emphasized in the Qurʾān that all the prophets are actually one ummah, and that God who sent them is the true Lord of the people and that worship should be done only to Him. The verse in the Qurʾān "The only religion in the sight of Allah is Islam" should be understood in this context. In this respect, the common understanding among the scholars who study in the Islamic tradition that Qurʾān abrogated the divine books sent to humanity before, which is incompatible with the Qurʾān and turned into a common belief, should be reviewed and evaluated. (shrink)