The first century of Hijri is an extremely important period for the science of tafseer. Because the comprehensibility of the revelation, which was revealed for the addressees of that period, was at a high level. Factors such as the Prophet’s (pbuh) declaration of some verses, the witness of the revelation of the Qur’an by the addressees of the period, and the fact that the Qur’an was revealed on the Arabic language enabled the verses to be better understood. From this point (...) of view, the study of the approaches of the companions who witnessed the revelation of the Qur’an will make important contributions to the correct understanding of the verses. As a matter of fact, many interpretations of the companions about the verses of the Qur’an have been conveyed to us. When we look at the tafseer narrations, it is seen that Ibn Abbas (ra) is at the forefront of the names who are among the companions who best understand and interpret the Qur’an. Because of the fact that he is one of the people who knows the Arabic language and culture best, the fact that he received the prayers of the Prophet (pbuh) and received education from important companions put him in front of many companions. As a result of the research, the narrations reveal that he expressed an opinion on almost every verse of the Qur’an and shared important detailed information about some concepts of the Qur’an. In this context, the examination of both Ibn Abbas’ method of inter-pretation and the subtleties of his method of interpretation is important in terms of reflecting the approach and interpretations of the companions to the Qur’an. Therefore, in this study, Ibn Abbas’ sources of tafseer and the subtleties of his method will be revealed by referring to the important works of the field. (shrink)

Welcome to the 25th volume 1st issue of Cumhuriyet Theology Journal. With this issue, we are excited and happy to be 25 years old. Cumhuriyet Theology Journal has gained a rapid momentum with its format and publishing principles, and managed to attract the attention of the world of science. With the Isnad Citation System developed within the Cumhuriyet Theology Journal and the work-shops held in 2018 and 2019, a number of decisions were taken to increase the publication quality of Theology (...) Field Journals and many of them were implemented. The third workshop was carried out virtual on 26 December 2020 under the name of "Social Sciences Academic Publishing Workshop III" in cooperation with Atatürk High Insti-tution of Culture, Language and History and Sivas Cumhuriyet University. The theme of the workshop was determined as "Refereed Journal Publishing". Preparations for our 4th workshop have begun. In this sense, our journal continues its mission of being both a new ecole and a school with an effort to increase the quality of academic publishing. Moreover, we have also announced the preliminary review form and the review form for the blind review process. We examine Turkish and English titles, summaries, and keywords to make sure that they correspond to the field’s terminology. Furthermore, we require proper nouns and concepts/terms to be written in the reference style of TDV Encyclopaedia of Islam. We also particularly require for the articles to use the Isnad Citation Style. To improve the academic quality of the journal, we have also checked the article up for plagiarism. The articles that are marked with a result above %15 are returned to the authors with a plagiarism report. It might be right to note here that we have been getting more attention from scholarly world day by day with our mission and standards. The journal has received 93 articles between January 1- March 1, 2021 from the academic world. All articles went through the pre-review process to check the referencing and transliteration style before testing them using a plagiarism checker. We then have forwarded the articles that successfully passed the plagiarism check to our reviewers. Following this process, we have been able to offer to you 25 articles three of which are in English at this issue. We are delighted to offer you the various ranges of themes and topics with this new issue. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Aktaş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu and the editors of the language revie process Prof. Dr. Ömer Faruk Yavuz, Prof. Dr. Savaş Kocabaş (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut and Dr. Elif Hilal Karaman (English) and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on December 15, 2021 we announce the acceptance of the articles from July 1 to September 1 by our editorial board. We wish you convenience in your studies. (shrink)

The issue of how to read and interpret the Qur’ān has been the subject of Islamic sciences such as Kalām, Fiqh and Taṣawwuf. Each discipline has put forward an interpretation methodology according to its point of view. While interpreting the verses, the Ṣūfīs who are members of Taṣawwuf also produced some methodological concepts for several reasons. They interpreted the Qur’ān with the sign (ishāra), a method of interpretation suitable for the characteristics of Taṣawwuf. The ishāra is a secondary method of (...) interpretation compared to tafsīr (the Qur’ānic exegesis). In this context, the ishārī tafsīr is the interpretation of the verses by kashf and ilhām. It is also the narration of the signs claimed to exist in the verse. However, while the ṣūfīs wanted to explain their inferences regarding the verses on the one hand, they had to hide them on the other hand. These attitudes led to the paradox of statement-concealment as a problem peculiar to the ishārī tafsīr. The goal of this study is to evaluate the tradition of ṣūfī tafsīr / exegesis in terms of this paradox. One of the aims of this study is also to determine the tools that the ṣūfīs use for some reasons in interpreting the Qur’ān and how they conceptualize them. In this perspective, the function of symbolic means such as letter and sign in Taṣawwuf has been emphasized. The formation of a number of methods and instruments specific to ishārī interpretation and the influence of Ibn al-ʿArabī on this method have been discussed. To achive the objectives of this paper, this research article conducted a detailed literature review. As a method, the phenomenological approach and historical methodology have been used in order to present the ṣūfīs interpretation methodology objectively. The concept analysis method has used in order to exhibit a detailed analysis of some concepts directly related to the subject of the study. There are many studies about ishārī tafsīr, the method of interpretation of the Qur’ān by the ṣūfīs in Turkey and abroad. These works are mostly of classical-style works based on determining the nature and position of the ishārī tafsīr or discussing the ishārī interpretation style of a ṣūfī mufassir. For example, Yaşar Kurt’s work titled Ni’metullah Nahcivânî ve Tasavvufî Tefsiri, Mehmet Okuyan’s work named Necmuddin Daye ve Tasavvufi Tefsiri are doctoral theses on this subject. If we need to mention some studies directly related to the subject and the purpose of our article; they are as follows: Among the works written today are Yunus Emre Gördük’s Tarihsel ve Metodolojik Açıdan İşârî Tefsir, Davut Ağbal’s book titled İbn Arabî’de İşârî Tefsir, some communiqués in the book published by Kuramer under the name of Kur’an’ın Bâtınî ve İşârî Yorumu. Ekrem Demirli’s article “Kuşeyrî’den İbnü’l-Arabî’ye İşârî Yorumculuk Hakkında Bir Değerlendirme” is one of the sources of this research. As for the works written in the past; early ṣūfīsm classics, al-Ghazālī’s and Ibn al-ʿArabī’s writings, some boks on the methodology of Qur’ānic interpretation written by scholars such as al-Dhahabī and al-Zurḳānī can be given. The findings and results obtained inthe light of this study are: The ṣūfis have named their experiences they wanted to express, as ishāra. They have wanted to declare their feelings as a result of the spiritual states they were in while reading or listening to the Qur’ān. At the same time, they tried to hide their feelings with the concern of not being understood, not being accepted, being accused or harming those who did not taste the same pleasure. The desire to explain their enthusiastic feelings and experiential knowledge on the one hand and the need to conceal them on the other, seemingly have caused a paradox. Therefore, they have made use of some conceptual tools while interpreting the Qur’ān and used a covered language. In this framework, Ibn al-ʿArabī and his successors have a different position and style. Ibn al-ʿArabī’s approach to the Qur’ān has been named as theoretical ṣūfī tafsīr instead of ishārī ṣūfī tafsīr from now on. His main instrument is iʻtibār / taʻbīr as a way of ta’wīl. His followers such as Kāşhānī, Nakhčiwānī and Brūsawī have been influential in the spread and acceptance of the ishārī interpretation activities. This article fills the gap in the literature. Because it is a methodological analysis and an evaluation of the terms and methods that ahl al-taṣawwuf have produced in order to explain or conceal some of their thoughts about the verses, it will also make a contribution to the ishārī tafsīr literature. Although the article is presented as a result of a careful and detailed research, there are some missing points in it. Thus, further studies that will contribute positively to the debates on the legitimacy of the ishārī tafsīr and its method can be produced. (shrink)

Dear readers, Welcome to the 25th Volume 3rd Issue - Basic Islamic Sciences Special Issue- of Cumhuriyet Theology Journal. We are excited and happy to present you many current researches in this issue. We would like to express that we make all our efforts with a large team to carry the valuable works entrusted to us to the international arena. In our special issue we allocated to articles with the theme of Basic Islamic Sciences, 26 articles have been presented to (...) the attention of our readers. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Kızıleniş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu, Res. Asst. Yakup Esenboğa, Res. Asst. Abdurrahman Poyraz and the editors of the language review-process Prof. Dr. Ömer Faruk Yavuz (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut, Dr. Elif Hilal Karaman (English), Dr. Fatümetül Zehra Güldaş (English) and and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on June 15, 2022 we remind acceptance dates from January 1 to February 28. We wish you convenience in your studies. Our journal now has been indexed by various international indexes: TURKISH NATIONAL DATABASE Social Sciences and Humanities Database (Accepted: 13/11/2015) The European Reference Index for the Humanities and the Social Sciences (Accepted: 25/03/2016) ATLA RDB©: ATLA Religion Database© (Indexing and Abstracting Start: 20/05/2016) BROWZINE Academic Journal Collections (Accepted: 07/07/2016) J-GATE: E-Journal Gateway (Accepted: 07/07/2016) ROAD: Directory Of Open Access Scholarly Resources (Accepted: 24/08/2016) DOAJ: Directory of Open Access Journals (Accepted: 02/09/2016) MLA International Bibliography (Indexing and Abstracting Start: 14/06/2016) CEEOL: Central and Eastern European Online Library (Accepted: 06/10/2016) EBSCO Humanities International Index (Indexing and Abstracting Start: 07/01/2016) EBSCO Humanities Source Ultimate Database (Indexing and Abstracting Start: 07/01/2016) PHILPAPERS: Bibliography of Philosophy (Accepted: 01/01/2016) ROOT INDEXING: Journal Abstracting and Indexing (Accepted: 12/02/2017) ESCI: Emerging Sources Citation Index (Indexing and Abstracting Start: 01/01/2016) ProQuest Central (Accepted: 15/01/2017, 21/1) ProQuest Turkey Database (Accepted: 15/01/2017, 21/1) mIndex Islamicus (Indexing and Abstracting Start: 13/12/2017) Scopus (S.Date: 01/01/2016; Accepted: 23/01/2018). (shrink)

Welcome to the 25th volume 2nd issue of Cumhuriyet Theology Journal. With this issue, we are excited and happy to be 25 years old. Cumhuriyet Theology Journal has gained a rapid momentum with its format and publishing principles, and managed to attract the attention of the world of science. With the Isnad Citation System developed within the Cumhuriyet Theology Journal and the work-shops held in 2018, 2019 and 2020, a number of decisions were taken to increase the publi-cation quality of (...) Theology Field Journals and many of them were implemented. The fourth workshop was carried out virtual on 25-27 December 2021 under the name of "Turkey Editors' Workshop - 4" by Sivas Cumhuriyet University and participation of the representatives of stakeholder universities, institutions and organizations. (https://editorlercalistayi.com/) The theme of the workshop was determined as "Scientific Book and Journal Publish-ing in Universities: Current Situation – Problems – Needs – Solution Proposals – Sample Practices". Preparations for our 5th workshop have begun. In this sense, our journal contin-ues its mission of being both a new ecole and a school with an effort to increase the quality of academic publishing. Moreover, we have also announced the preliminary review form and the review form for the blind review process. We examine Turkish and English titles, summaries, and keywords to make sure that they correspond to the field’s terminology. Furthermore, we require proper nouns and concepts/terms to be written in the reference style of TDV Ency-clopaedia of Islam. We also particularly require for the articles to use the Isnad Citation Style. To improve the academic quality of the journal, we have also checked the article up for plagiarism. The articles that are marked with a result above %15 are returned to the authors with a plagiarism report. It might be right to note here that we have been getting more attention from scholar-ly world day by day with our mission and standards. The journal has received 81 articles between July 1- August 31, 2021 from the academic world. All articles went through the pre-review process to check the referencing and transliteration style before testing them using a plagiarism checker. We then have forwarded the articles that successfully passed the plagia-rism check to our reviewers. Following this process, we have been able to offer to you 21 articles one of which are in Arabic at this issue. We are delighted to offer you the various ranges of themes and topics with this new issue. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Kızıleniş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu, Res. Asst. Yakup Esenboğa, Res. Asst. Abdurrahman Poyraz and the editors of the language revie process Prof. Dr. Ömer Faruk Yavuz, Prof. Dr. Savaş Kocabaş (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut and Dr. Elif Hilal Karaman (English), Dr. Fatümetül Zehra Güldaş and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on June 15, 2022 we announce the ac-ceptance of the articles from January 1 to February 28 by our editorial board. We wish you convenience in your studies. (shrink)

From the earliest moments in human history, the relationship between God, the universe, and humanity has been a subject of discussion, not only among followers of divine religions but also among representatives of positive sciences. Various theories have been put forth, and numerous evaluations have been made regarding the details of this relationship. The discussions around this topic continue to be relevant today From the perspective of divine religions, one of the most notable and fundamental aspects of the Quran-centered revelation (...) system in Islam is the clear distinction between the Creator and the created. According to this understanding, all entities outside of Allah are categorized as created beings, and they owe their existence and continuity to Allah, who is incomparable to anything else. Additionally, the Quran frequently emphasizes that the universe was created with precise measures, balance, and order. Indeed, these criteria form the starting point of the teleological argument, which extensively utilizes them to demonstrate the existence of Allah, especially His unity. All of this suggests that nothing in the universe is the result of random chance; rather, it implies that the universe embodies a sense of regularity or lawfulness. In our view, “Sunnatullah” is a term used in the Quran to express this regularity or lawfulness. The issue of the unchangeability of the “Sunnatullah” has brought forth discussions on determinism first through causality and then, within the context of determinism, debates on deism. Indeed, interpreting the concept of “Sunnatullah” through a rigid deterministic understanding may open the door to deism, while attributing events in the universe to chance rather than standard laws brings about a process leading to atheism by excluding the Creator. Therefore, it is crucial to approach the phenomenon of “Sunnatullah” in the context of the relationship between God, the universe, and humans in a way that eliminates these risks. For this reason, we have chosen to focus on the relationship between “Sunnatullah” and legality within the context of “immutability.” In addressing this topic, we have attempted to consider not only the data of revelation but also the factual domain. In doing so, our fundamental approach has been not to view the Quran as a purely scientific book and not to operate under the assumption that “everything happening in nature is detailed in the Quran.” However, we have endeavored not to overlook the fact that there is harmony between nature/physics, created by the same entity, and the Quran. In our opinion, this harmony has the potential to create an objective foundation for reaching belief in Allah based on the movement from nature/physics. While composing our text, we emphasized concept analysis and highlighted historical and empirical realities. Document analysis was chosen as the method for this qualitative research. We explored the framework of the concept of “Sunnatullah” and attempted to elucidate its relationship with causality. In our research, the term “Sunnatullah” has been used in a sense encompassing all laws pertaining to society and nature within the context of the relationship between God, humans, and the universe. Additionally, it has been argued that the introduction of different laws into the nature and operation of anything in various areas and conditions of life does not imply that the law is susceptible to change. In our view, the unchangeability of the law refers to the detail that the same law will come into effect under the same conditions. Conditions may change, but the law that comes into effect according to those specific/appropriate conditions remains unchanged. Indeed, in line with His infinite knowledge and power, Allah has not overlooked any detail and has established a law for every possible situation in the universe with its causes and effects. The relationship between “Sunnatullah” and causality occurs in this context. (shrink)

In the article, the phenomenon of deviation, which is one of the important subjects of stylistics and rhetoric is discussed. The deviation is divided into three categories in terms of phonetic, word and grammar. The study was limited to morphological deviation defined as a transition from form to another. The morphological deviations and their relation with meaning reveal the importance of changes in word level. The linguistic and contextual elements are considered as two complementary parties in contextual linguistics. From phonetic (...) level to text consitency many linguistic elements play an important role in expression. Apart from the linguistic phenomenons that affect the meaning, non-linguistic elements should also be considered. In the research also word selection, meaning transfer and context are indicated. The deviation has expanded the use of Arabic words as well as the rich word derivation potential. In terms of Qur'ānic verses, it is an important criterion relationship of the word formula in the meaning for the Arabic language. The subtleties of this language phenomenon which is detected in Qur'ānic verses and fascinates the reader are explained by examples. Summary: Semantics, that is one of the most important areas of linguistics, initially focused on identifying the meanings of words; however, today it goes beyond that and tries to clarify the other elements of the language field. Linguists emphasize that the main goal of language studies is theme and the efforts made in this context are aimed at capturing the meaning. Metaphor and the ways of other extension of meaning should be considered in this context. As Ibn Jinnī (d. 392/1002) stated, language is generally composed of metaphor. This situation points to the necessity of examining the language with a wider perspective than the formal understanding in the field of linguistics research.In the writings of linguists such as Sībawayhi (d.180/796), Ibn Jinnī and al-Suyūṭī (d. 911/1505) and the works that focus on the superiority of wording of Qur'ān, it is seen that there is no distinction between the structure and function of language. Each sentence style is shaped for a purpose. What directs them to such a method is the thinking of first person, interlocutor and context together. It is possible to find this understanding in linguistic and religious sources such as qirā’āt, rhetoric and exegesis. Today, this relationship between grammar and meaning is one of the basic subjects of linguistics.Besides the grammatical structure, word selection is also significant. It is easy to determine a sentence with a grammatical error. While the use of a word is correct in a sentence, it may not be appropriate elsewhere. The degree of accuracy of the sentence is affected by the word selection, which is also a matter of grammatical tasks. This is the expression of the meaning in the appropriate language structure. Depending on the context of the statement, the appropriate word and phrase style should be chosen. The word choice has a great influence on the superiority of the style of the Qur'ān. When the Qur'ānicverses are examined, it is seen how well the chosen words are used.One of the main factors determining the accuracy of the word is context. The same word can be assumed to be true or false due to the context. In addition to linguistic elements, non-linguistic factors such as psychological status, socio-cultural factors and educational background are a measure of value in language.The factor that determines the function of word is the position of word in the phrase. Missing sentence structures gain new meanings as a result of a number of transformations. In Arabic sentence structures it is possible to see how the language structures affect the meaning. The expression tools should be enriched through sorting, increasing, decreasing and changing which are the factors contributing to the understanding of the superficial and deep structure of the language. In this context, the flexibility in the grammatical rules and the issue of deviation, which provides richness to phrases, are important in terms of revealing the place and value of meaning in the language.The deviation phenomenon is called as language deviation in Turkish sources. Due to a semantic and communicative concern deviation is a new way of expressing by leaving the built-in style in the language in order to strengthen the language, draw attention to the text, give a holistic effect, remove the word out of the ordinary and make the indicators more effective in terms of sound and meaning. The deviation is an important part of the stylistics, which goes beyond the path expressions and increases effect of the word. The development of the stylistics, which was accepted as an extension of the rhetoric in the modern period, raised interest rates for deviation. The deviation is divided into three categories in terms of voice, word and grammar.Morphological deviation, which is defined as the transition from one mold to another, is a phenomenon that gives the power of persuasion, influence and subtlety to the word that is appears in the mold and context of phrase. The context is the most important determinant of the deviationthrough which the literary meanings are gained that is the aim of the rhetoric. The effect of morphological deviationon meaning changes is an important subject of language researches. From this point the meanings which were added to the Qur'ānicwords by morphological deviationwas analyzed in detail in this article. Besides this, numerous verses have been handled with the idea that such a method will contribute to understanding of the subtlety meanings of the verses and transferring of their meanings to non-Arabic languages in the best way.Linguists have pointed to the meaning differences between Arabic patterns by taking into consideration the meaning potential of word molds. The language researches, which reveal the role of the word molds in determining the meanings, reflect that there are no two patterns of which meanings are exactly overlapping in Arabic language that is the views of the linguists. It is seen that the patterns such as active and passive participle, resembling participle, hyperbolic participle and gerund are used interchangeably because of their meaning relationship between each other. Similar uses of the verb should be added to this since time change in verbs is one of the linguistic phenomena in which deviationhas occurred. Types of deviationare the significant stylistic features of theQur'ānand have effects on meaning and expression. The fact that the Qur'ānpossesses an unusual style, but such a quality prevents its addressing from becoming ordinary. It is important to determine these kinds of uses, which are called as morphological deviation, to grasp the meaning of the word. When the language structures related to deviationare examined, it is understood that there is a deeply relationship between deviationand meaning. It is important to solve deviationthat enriches the meaning in the word, as well as other linguistic structures to comprehend the gnomic structure of the style of the Qur'ān. (shrink)

This research aims to show grammatical relations between the elements of the sentence based around the syntactic connection. The phenomenon of syntactic connection is one of the basic concepts for al-Jurjānī’s theory of nazm (construction). This view, which makes more understanding the structure of Arabic sentence, is studied in the light of the ideas of classic and modernists linguists. This attempt to facilitate Arabic grammar has continued routinely from relationships between grammar and meaning. The integration of grammar, which consists of (...) words, is an important property for native speakers and others. This field is open to new developments considering the successive developments in the field of linguistics. It is important to develop the principles that will help in understanding the grammatical structure of a language in which communication pathways are growing. Reinterpretation of prominent approaches appeared in classical sources and updating the concepts that explain the basic structures of language are needed to increase the effectiveness of Arabic.Summary: The linguists, who accept the language structures as a system of expressing thoughts, search out the relationship between meaning and grammar. The rules of grammar, which maintain its importance from the past to the present is one of the basic language areas. In the looking at the researches in the field of Arabic language, it is seen that the grammatical structures of this language is much emphasized. In this context, the grammatical markers theory, which is trying to explain the connection between the sentence elements in the light of different scientific disciplines, such as philosophy and logic is a theory, which the linguists put to explain the Arabic grammar. The grammatical discussions around the grammatical markers have continued for a long time. ‘Abd al-Qāhir al-Jurjānī (d. 471/1078) is one of the most prominent Arabic grammarians whose opinions are widely mentioned in this field. Al-Jurjānī, who found that the discipline of grammar area was limited, established a new method in language studying. In this context, the linguistic researches continue around the views of al-Jurjānī’s theory of construction. The term of construction, which describes the relationship between meaning and grammar, means composition and arrangement. The current linguistic studies have ensured the magnificence and accuracy of this theory. According to this theory, grammar meaning is arising from the choice of word and grammatical elements. The relation between words in the sentence is explained as a construction. According to al-Jurjānī, grammar is the result of various language skills beyond the distinction of truth and error. This comprehensive language understanding, which evaluates the grammar from a different point of view, has started as of Sībawayhi (d. 180/796). The Arabic linguistic studies from the early period are characterized by taking care of both form and meaning, in addition to semantic.Term of the syntactic connection is one of the basic concepts, which al-Jurjānī focuses on while explaining views on grammar. He gives much importance to the method of linking words and to the way they join each other to form sentences. The syntactic connection is an interaction between words and grammatical meanings. In this process, the mechanism of affixation and association occur between the elements of sentence. The term affixation refers to direct connection relations of the elements of sentence, while the term association refers to indirect relations. This term used to describe the grammar structures, is also closely related with the meanings of the words. The basic sentence in classical Arabic consists of the musnad and the musnad ilayhi. In the Arabic language, besides the basic elements of the sentence, other units are important as well. These units work together to express a central idea that may be further developed or refined by other elements. The factor, which determines the function of a word in the sentence, is the place of word. In this context, the linguistic studies carried out within the syntactic connection will make an important contribution to language teaching.The other thing in the context of the syntactic connection is the terms of “deep and surface structure”, which are the basic concepts of the transformational grammar theory developed by Chomsky. While the deep structure consists of simple sentence structures, the surface structure is composed of sentences. According to the transformational grammar theory, the deep structure is an important factor for determining the meaning. They draw attention to the mental side of the language. It is because the language is a phenomenon, which produces unlimited sentences with limited elements. In this form, the language cannot be explained by a mechanical interpretation. The language should be examined in the light of human dynamics. The competence and performance are the cause of the emergence of deep and surface structure terms. The purpose of the word is effective in determining the structure of speech. The target language is to express unlimited meanings with limited words. Classical Arabic grammarians have introduced the idea of transformation to Arabic grammar – though they may not know this term. The Arabic grammarians have talked about preposing, postposing, deletion, increase and interpretation, which used and developed by Chomsky. Transformational grammar theory has produced a new paradigm in grammar. This theory is widely discussed among modern linguists. The term grammatical coherence is a new terminology used by the modern linguists for definition of sentence structure. This term, which shows evidence and relation between both things, is divided into two namely: verbal and semantic coherence. When the definitions of grammatical terms in the classical grammar sources, it is possible to see the emphasis of the grammatical coherences. This language understanding, which tries to substitute the inflection theory, aims to bring innovations in sentence analysis. The linguists point to the importance of this theory, which bring a new perspective in understanding the Arabic grammar. Tammām Ḥassān (1918-2011) attempts to link the grammatical coherences with ‘Abd al-Qāhir al-Jurjānī’s theory of semantic formation and its relationship to linguistic analysis. Tammām Ḥassān, likened to Sībawayhi, is regarded as one of the most important representatives of the innovative language understanding with his theory. According to him, the system of language, which provides a framework to shape man's thinking, is constituted by three subsystems: phonetics, vocabulary and grammar. Grammar may be defined as a system of word changing and other means of expressing relations of words in the sentence. In this context, the concepts of syntagmatic and paradigmatic structure are important to understand the general structure of languages. According to linguistics, grammar should study both paradigmatic and syntagmatic relations of sentences. The syntagmatic structure refers to the relationship between language units depending on the language system in the language. The relationship network between words that belong to the same semantic field is called paradigmatic structure. The paradigmatic structure provides similar criteria for all languages. Such approaches that introduced by linguistics, provides significant contributions to language learning. The modern linguistic studies have made the sentence a starting point to clarify the linguistic structures and relations to achieve the sound linguistic communication. A sentence is the largest unit in a language described by grammar. (shrink)

Plato argues in Republic IX that people are often mistaken about their own pleasures and pains. One of the mistakes he focuses on isjudging that an experience of ours is pleasant when, in fact, it is not. The view that such a mistake is possible is an unpopular one, andscholars have generally been dismissive of Plato’s position. Thus Urmson argues not only that this position is deeply flawed, but alsothat it results from a confusion on Plato’s part. In this paper, (...) I show that Urmson’s criticism is misguided. I then defend Plato against theidea that it is impossible for someone to make the mistake in question. In doing so, I bring out details in Plato’s text and show that his account of the phenomenology involved in making this mistake is far more sophisticated than has so far been recognized. (shrink)

Qur’ān Recitation (qirā’āt) activities constitute a good part of the Qur’ān education history starting with the revealation of the Qur’ān. In Prophet Muḥammad’s era and after his death, education and teaching activities for spreading the Qur’ān recitations were maintained by muslims. Several institutions were built for this purpose, and many works are written for qirā’ātscience education and methods developed made a big contribution to the spreading of qur’ān recitation science. An Interregnum period for qirā’ātscience has happened at the last period (...) of Ottomans and first years of Republic of Turkey. Qirā’ātScience, under the state supervision and by formal institutions for many years, were sustained in an informal way after the law on unification of education were introduced. With the decrease of teachers, the education of the Qur’ān recitation faced a difficult time and almost nearly ceased. In our country, increasing of the expertness courses and number of men who trained in this places in recent years deserve a separate study, particularly on this subject. SummaryThere are many scholars who have studied the recitation of the Qur’ān (qirā’āt), and many papers that have been written on this subject analysing it by means of practice. Some institutions are founded with the purpose of teaching qirā’ātand a number of different methods have been developed in the historical process of qirā’āt.It is not clear when the knowledge of qur’ānic recitation first emerged in the region of Anatolia. In the Ottoman Empire, Khaṭīb ‘Abdulmu’min Rūmī who was tutee of Ibn al-Cezerī started to accept students for teaching qirā’ātin Bursa. Since then, qirā’ātbecame an official discipline of Islamic sciences. Evidently, the time Turks learned qirā’ātshould be before Ibn al-Cezerī’s arrival to Bursa.The brightest era of the qirā’ātand its institutionalisation was between XI-XIII centuries during the reign of the Ottoman Empire. Not only did training and teaching activities took place as seven and ten recitations, but authors also wrote books as supplementary references by depending on the works of the scholars such as Dānī, Shāṭıbī and Ibn al-Cezerī. Thus, the scholars made education practical and started to teach it as part of certain methods. The end of the 13th century was the time when sab‘a(seven) method based on seven recitations was superseded by ‘ashara(ten) method based on ten recitations. That is, the sab‘amethod was replaced by the ‘asharamethod in the country.The education of qirā’ātwhich were taught in expert institutions known as dār al-qurrāuntill the closure of madrasas was officially interrupted with the the law on unification of education on 3rd March 1924 in Turkey. The education of qirā’ātwas not officially given from the Republic of Turkey to 1968, but it was taught by self-abnegating scholars with their own efforts. The teaching of qirā’ātalmost disappeared due to some reasons such as education which wasn’t officially given by the state and the lack of encouragement for people interested in qirā’ātuntil 1968. The education of qirā’ātlater became official with the initiation of Tayyar Altıkulaç who was the vice president of religious affairs under the presidency of Mehmed Rüşdü Aşıkkutlu in 1968. At that time, a number of staffs were sent to the town Çifaruksa/Uğurlu in Of /Trabzon for the job training with the appointment of the presidency of religious affairs in order to get education from Aşıkkutlu. The specialized training course named as ‘Ashera-Taqrīb-Ṭayyibah’ was the first course about qirā’ātwith the opening of Istanbul Haseki Training Center by the presidency of religious affairs in 1976. The education of qirā’ātwas carried out by Aşıkkutlu who used Egypt method and Gürses used Istanbul method. These specialized training courses were made as periods of 3 years and trainees were begun to be admitted by taking an exam. The first students graduated who learned both methods at the end of the first period which was between 1976 and 1979. The presidency of religious affairs held the exam at a predetermined time for issuing in-service training certification to people, who have worked within its own institution, other institutions and in the private sector, and completed the education on ‘asharamethod with their own efforts and got a degree. This certification has been given to people who succeeded in the written and oral examinations. 184 people got the certification after taking the exam entitled as ‘the exam for external students in the ‘ashara-taqrībcourse’ which was taken place biennially and for the first time in 2010. When students have learned the fundamental principles of ‘ashara method, the first five-ten pages of the Qur’ān were read and indited with regard to distinguish narratives from each other with infirād method. ‘Asheraanalysis of the Qur’ān was indited and read with indirāc method for each student after being taught about certain issues such as the concepts of qirā’āt, its principles, and the grading of the imāmand rāvito students who get education with infirād method in qirā’āteducation in the country. Sources and methods used by scholars who are engaged in qirā’āteducation have become widespread in regions; and these methods have gone under the name of those regions.In this context, the science of qirā’ātwas taught with Istanbul and Egypt methods in the Ottoman Empire. These methods have still been valid in today’s Turkey. Sūfī profession stands for Istanbul method and qirā’āteducation is given with regard to this profession in notably Istanbul and several centers. The education of this profession is given in Pendik, Müftü Yusuf Karali and Haseki Abdurrahman Gürses training centers. Mehmed Rüşdü Aşıkkutlu who was one of the latest period scholars and Gönenli Mehmed are representatives of Egypt method. At the present time, Egypt method is represented as Atāullah profession by reason of the fact that it is commonly followed, adopted and conducted in the country.Nowadays, the edāmethod is used especially at the beginning of qirā’āteducation. Thus, student hears what instructor reads and gives a presentation. Instructors concentrate on the practice arzin the ongoing process and ease off on practice samʿaafter student implemented the lesson. At the present time, the curriculum followed in the qirā’āteducation is the same as the classic method in the country. The ‘Ashera, Taqrīb and Ṭayyibah’ methods were used in education. On the other hand, the person who recites should be a decent ḥāfiẓand know the science of tajweedwell in compliance with Hafs narrative of Asım and implement it. Notwithstanding that, there is the tajweedlesson in curriculum in order to strengthen implementations of the science of tajweed. (shrink)

This article assesses the prospects for the adoption of Rawls’s political liberalism in non‐Western contexts. The argument centers on the religious resurgence in non‐Western societies and presents an evaluation of the viability and acceptability of political liberal principles in the face of the normative, theoretical and practical challenges posed by this development. Political liberalism emerges as a significant theoretical and normative resource; nevertheless, the socio‐political conditions in non‐Western societies may fall short of satisfying the sociological requirements of political liberalism. A (...) strong historical interpretation of Rawls’s sociological assumptions suggests that relatively younger and developing democracies where religious movements are in the ascendant, will have to wait centuries to live up to the social and moral standards of political liberalism. This article comes to a less negative conclusion. The normative arguments of political liberalism can rest on weaker sociological assumptions that do not require such a long period of time to emerge as Rawls appears to suppose. Indeed, the institution of a political liberal regime may be the condition of its own success, encouraging in its own right the necessary political reasonableness among religious views. (shrink)

One of the important aspects of the classical kalām is that the philosophical topics related to physics and cosmology, namely daqīq or laṭīf al-kalām, have an important place in it. The reason for the involvement of the kalām scholars (mutakallimūn) in these kinds of issues is commonly regarded as an effort to defend Islamic beliefs against other religions and thought systems. However, when their studies are examined closely, the complexity of their concepts and theories, as well as the fact that (...) they discussed these matters not only with opposing groups but also among themselves, show that kalām had a much deeper and integrated relationship with science and philosophy in the classical period. Their engagement with philosophical and scientific matters, such body (jism), substance/atom (jawhar), accident (ʿaraḍ), motion, space, time, and causality dates back to the mid-8th century and displays great diversity. Although the mutakallimūn probably were the first ones to deal with physics-related issues in Islamic thought, it cannot be said that they are given the importance they deserve in modern studies pertaining to the history of science and philosophy in Islamic thought. The fact that, in kalām works, physics-related questions were generally discussed along with theological matters has caused the scholarship of mutakallimūn to be regarded as an adjunct of apologetic discipline and has thereby led to a limited description of kalām’s relationship with science and philosophy in the classical period. This set of circumstances hinders a proper understanding of how science and philosophy emerged and evolved in Islamic thought. In the present article, I will attempt to present the place and role of physical topics, namely daqīq or laṭīf al-kalām, in classical kalām, between the 9th and 11th centuries. Firstly, I will show how the classical mutakallimūn divided kalām into two parts, namely ‘major’ (jalīl) matters, which are based on revelation, and ‘subtle’ (daqīq) or ‘obscure’ (laṭīf) matters, which mainly depend on reason. Matters surrounding jalīl al-kalām indicate the theological problems on which the mutakallimūn had a general agreement, such as God’s oneness, revelation, prophethood, and eschatology. Questions discussed under the category of daqīq or laṭīf al-kalām mostly correspond to philosophical and scientific issues concerning epistemology, physics, and cosmology. Secondly, I will examine to what extent the mutakallimūn dealt with physical sciences and what kind of topics were primarily discussed in the field of daqīq or laṭīf al-kalām. The upshot of this will be that the claim that the mutakallimūn were interested in physics and cosmology merely for apologetic purposes is unsound; rather, in the 9th and 10th centuries, many Muslim theologians also concerned themselves with issues such as motion, void, body, and causality as truth seekers. That being the case, the mutakallimūn should be taken into consideration in studies related to the emergence and rise of science and philosophy in Islamic thought. (shrink)

With the principles it brought, Islam aimed to first build the individual and then revive the society. In this context, the consultation (shûra) is an important socio-political-ethical principle. Given the purpose of revealing what is right it is no coincidence that God advises people to do their work in consultation,. Indeed, consultation has been practiced in the life of societies since ancient times. The Prophet, too, adopted to do business by consulting people who were experts in the issues that did (...) not receive revelation throughout his life, and he carried out many practices in this regard. Thus, he left a very important legacy for Muslims to reach a maturity that can stand on their own feet and to have the ability to shape their future in the following processes. It is essential for Muslims to take care of this legacy left to them, to prevent the political power from turning into tyrannical structures, to participate in and contribute to the decision-making mechanisms/administration. Doing business in consultation maintains its importance today as it was yesterday. Therefore, it is our main goal to reveal what kind of principle consultation is in terms of functionality. While doing this, attention was paid to include concept analysis, historical and factual reality, and the reflections of the principle to the present day in the content of the text. As a method, document analysis, one of the qualitative research methods, was preferred. As a result, it has been seen that the consultation has a very strong ground in the context of psychology and sociology. In this respect, it has been identified that the consultation, which seems to have a universal quality, has very positive effects on individual and especially social/political understanding. (shrink)

Nancy Cartwright (1983, 1999) argues that (1) the fundamental laws of physics are true when and only when appropriate ceteris paribus modifiers are attached and that (2) ceteris paribus modifiers describe conditions that are almost never satisfied. She concludes that when the fundamental laws of physics are true, they don't apply in the real world, but only in highly idealized counterfactual situations. In this paper, we argue that (1) and (2) together with an assumption about contraposition entail the opposite conclusion (...) — that the fundamental laws of physics do apply in the real world. Cartwright extracts from her thesis about the inapplicability of fundamental laws the conclusion that they cannot figure in covering-law explanations. We construct a different argument for a related conclusion — that forward-directed idealized dynamical laws cannot provide covering-law explanations that are causal. This argument is neutral on whether the assumption about contraposition is true. We then discuss Cartwright's simulacrum account of explanation, which seeks to describe how idealized laws can be explanatory. (shrink)

In Nicomachean Ethics VII, Aristotle offers an account of akrasia that purports to salvage the kernel of truth in the Socratic paradox that people act against what is best only through ignorance. Despite Aristotle’s apparent confidence in having identified the sense in which Socrates was right about akrasia, we are left puzzling over Aristotle’s own account, and the extent to which he agrees with Socrates. The most fundamental interpretive question concerns the sense in which Aristotle takes the akratic to be (...) ignorant. The received view in the literature has been the intellectualist interpretation, which takes akratic agents to be so ignorant of the wrongness of what they do as to be unaware of it. In recent decades, many scholars have identified serious problems in this interpretation and have moved towards the non-intellectualist reading, the strong version of which takes clearheaded akrasia to be possible. There is, however, a glaring shortage of discussion of the difficulties facing the strong... (shrink)

It has long been suspected that attentional processes differ between olfaction and the other senses. Here, we test whether voluntary dishabituation, seen, for example, when we re-attend to the ticking of a clock, can occur in olfaction. Participants were seated in an odorized room, where at various intervals they had to evaluate what they could smell. An experimental group had one nostril open and the other closed, except during the evaluations, so that the closed side was subject to centrally driven (...) habituation, but not peripheral adaptation. A control group had both nostrils closed except during evaluations. Following exposure, the experimental group could not report the room's odor in either the centrally habituated nostril or the nostril that remained open, while the control group could. This effect could result from a number of causes, including olfaction's unique neuroanatomy, functional constraints imposed by detecting volatile chemicals, and as a consequence of limited cortical resources, with implications for the functional value of consciousness. (shrink)

We provide experimental evidence that subjects blame others based on events they are not responsible for. In our experiment an agent chooses between a lottery and a safe asset; payment from the chosen option goes to a principal who then decides how much to allocate between the agent and a third party. We observe widespread blame: regardless of their choice, agents are blamed by principals for the outcome of the lottery, an event they are not responsible for. We provide an (...) explanation of this apparently irrational behavior with a delegated-expertise principal-agent model, the subjects’ salient perturbation of the environment. (shrink)

Integrative experiment design assumes that we can effectively design a space of factors that cause contextual variation. However, this is impossible to do so in a sufficiently objective way, resulting inevitably in observations laden with surrogate models. Consequently, integrative experiment design may even deepen the problem of incommensurability. In comparison, one-at-a-time approaches make much more tentative assumptions about the factors excluded from experiment design, hence still seem better suited to deal with incommensurability.

One and a half months after Victor Hugo died in 1885, Beşir Fuad published a biography of him, in which Fuad defended Emile Zola’s naturalism and realism against Hugo’s romanticism. This resulted in the most important dispute in nineteenth-century Turkish literary history, the hakikiyyûn and hayâliyyûn debate, with the former represented by Beşir Fuad and the latter represented by Menemenlizâde Mehmet Tahir. This article focuses on the form of this debate rather than its content, and this focus reveals how (...) the tension between classical and post-classical Islamic intellectual history had become deeply embedded in Ottoman Turkish literary history by the late 1800s. This particular event demonstrates two points: that dialectical disputation was viewed negatively as a return to the seemingly primitive practices of an antiquated mentality, as opposed to the relatively enlightened apodictic argumentation ; and that trajectories of Ottoman Turkish literary history can be understood within the context of general Islamic intellectual history. (shrink)

Sober [2011] argues that some causal statements are a priori true and that a priori causal truths are central to explanations in the theory of natural selection. Lange and Rosenberg [2011] criticize Sober's argument. They concede that there are a priori causal truths, but maintain that those truths are only ‘minimally causal’. They also argue that explanations that are built around a priori causal truths are not causal explanations, properly speaking. Here we criticize both of Lange and Rosenberg's claims.

This study aims to explore the factors contributing to the perceived preparedness of graduate students for responsible conduct of research (RCR). A convergent mixed design was used, and both interview and quantitative data were collected, analyzed, and integrated to understand the role of individual and institutional factors in the perceived RCR preparedness of graduate students. Both interview and quantitative data converge on the role of mentor instruction and institutional policies in developing RCR preparedness. The findings also suggested that greater exposure (...) of students to ethical norms and practices is critical in nurturing RCR. (shrink)

This article explores micro- and macro-level variables that influence the incidence of bribery payouts by firms. A rich data set with information from 55 countries was utilized to achieve this objective. Results of logit regression models indicate that there are a number of micro- and macro-level factors that significantly affect the incidence of bribery payouts. This suggests that it is not only the characteristics of a firm but also the environment of doing business that affect the firm's bribery decision. The (...) results of this study provides information that may help firms develop strategies to reduce corruption in their respective industries and thereby improve their image of corporate social responsibility. The analysis also points to possible policy directions that governments could undertake in order to reduce the incidence of bribery in their country. (shrink)

Conceptual metaphor theory is among the challenging theories that the cognitive linguistics has presented to the field of metaphor in recent years. By leaving aside the relationship of species-genus, transmission and similarity, a new metaphor mechanism is introduced by this theory. Moreover, this theory reveals that metaphors belong to concepts based on experience, not to words. The Conceptual Metaphor Theory, which made a remarkable contribution to metaphor studies, has also attracted the attention of those who are interested in the Qur'an (...) studies. As a result, literature dealing with the metaphors in the Qur'an through the lens of this theory has emerged. This theory is implemented to analyse metaphors existing in everyday language and does not aim to offer an approach to the analysis of metaphors in sacred texts. Despite this, the number of studies examining the Qur'an through the lens of theory is increasing day by day. By focusing on this paticular literature, this study discusses the method followed by researchers, how they apply the theory, its contribution to the Qur'anic studies, and the existing deficiencies in the literature. This study questions the extent to which the theory contributes to the field of Qur’anic studies, the problems it has created in the field and whether it could be resolved. (shrink)

This paper consists of four parts. Part 1 is an introduction. Part 2 evaluates arguments for the claim that there are no strict empirical laws in biology. I argue that there are two types of arguments for this claim and they are as follows: (1) Biological properties are multiply realized and they require complex processes. For this reason, it is almost impossible to formulate strict empirical laws in biology. (2) Generalizations in biology hold contingently but laws go beyond describing contingencies, (...) so there cannot be strict laws in biology. I argue that both types of arguments fail. Part 3 considers some examples of biological laws in recent biological research and argues that they exemplify strict laws in biology. Part 4 considers the objection that the examples in part 3 may be strict laws but they are not distinctively biological laws. I argue that given a plausible account of what distinctively biological means, such laws are distinctively biological. (shrink)

Plato’s view on pleasure in the Republic emerges in the course of developing the third proof of his central thesis that the just man is happier than the unjust. Plato presents it as the “greatest and most decisive” proof of his central thesis, so one might expect to find an abundance of scholarly work on it. Paradoxically, however, this argument has received little attention from scholars, and what has been written on it has generally been harshly critical. I believe that (...) this treatment of the argument has been unfair and that the relevant passages deserve a more careful and charitable interpretation. In this paper, I take up two serious charges that scholars have leveled against this proof, that it is inconsistent and that it involves a “fatal ambiguity”. I show that these charges result from misinterpreting Plato’s text, and I offer an alternative interpretation of the relevant passages. In doing so, I hope to shed some light on the complexities involved in Plato’s unappreciated third proof. (shrink)

Plato’s account of pleasure in Republic IX has been treated as an ill-conceived and deeply flawed account that Plato thankfully retracted and replaced in the Philebus. I am convinced, however, that this received view of the Republic’s account is false. In this paper, I will not concern myself with whether, or in what way, Plato’s account of pleasure in the Republic falls short of what we find in the Philebus, but will rather focus on the merits of the former. My (...) concern will be further narrowed down to the first half of the third proof: the proof involves two criteria for the evaluation of pleasures, the criteria of purity and of truth, both of which yield the result that the philosopher’s pleasures are the most pleasant (because it turns out that only those pleasures are pure and only they are true). I will be addressing the criterion of purity, which is based on a psychological/phenomenological account of pleasure and pain. This account has been harshly criticized as full of ambiguity and confusion, as I explain in detail below. I believe, however, that these criticisms result from misunderstanding, and failing to appreciate the complexity of, Plato’s account. In this paper, I will offer an interpretation of Plato’s psychological account of pleasure and pain in Republic IX, showing that this account is, contrary to its detractors, both interesting and persuasive on many points. (shrink)

PREFACE WORD -/- Hilmi Ziya Ülken was born and educated in Istanbul during the last period of the Ottoman Empire and worked in many fields of the intellectual life of the newly established Republic. Although he was interested in many fields of social sciences, he gained fame in the fields of Turkish thought and Islamic philosophy, and undertook important tasks in revealing and introducing medieval Islamic thinkers and post-Tanzimat Turkish thought. Again, due to his deep knowledge of Eastern and Western (...) philosophies, he was a thinker who made comparative studies and revealed the similarities and differences in both cultures. Apart from philosophy, which is his main field of interest, he also wrote works in the fields of sociology, anthropology, logic, history, novels, poetry, painting, miniature painting and even calligraphy. Ülken served as a bridge to the disconnect in our culture due to the Alphabet Revolution through the works he wrote and the students he trained. He made great contributions to Turkish-Islamic thought with his maturity period works, especially when he was a faculty member in the field of systematic philosophy at Ankara University Faculty of Theology. The philosophy of being, which constitutes the main axis of our study, is intertwined with metaphysics and ontology. Metaphysics, which deals with the question of "what being is", and ontology, which seeks to answer the question of "what kind of the same things exist in essence", are closely related; in fact, it is almost impossible to separate these two fields. Metaphysics, or the philosophy of being, is the most important and yet the most problematic field of philosophy. This is because throughout the history of philosophy there are many philosophers who do not see metaphysics as a field of philosophy. Especially in the Enlightenment period, metaphysics was seen as unobservable and incapable of meaningful discourse because it included topics such as God, the soul and universals. Some positivist thinkers even saw metaphysics as a continuation of animist discourse, the biggest obstacle to progress and Enlightenment, and criticized it severely. As a continuation of this understanding, metaphysics has been viewed negatively in our country since the early years of the Republic, and some philosophers have ignored an important field of philosophy by saying, "Metaphysics is not philosophy; philosophy is not metaphysics." In fact, in contemporary Western philosophy, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger. In fact, in contemporary Western philosophy, philosophers such as Heidegger (1889-1976), Sartre (1905-1980) and Merleau-Ponty (1908-1961) attempted to demolish metaphysics in order to solve the problem of existence, but in doing so they themselves had to do metaphysics. When we ignore metaphysics, we ignore an important field of philosophy and an important function of the philosopher. Because in the pithy words of Ibn Rushd (1126-1198), "Man is a being who does metaphysics." Again, according to the Andalusian philosopher Ibn Bâjce (1077-1139), a virtuous society is one that emphasizes the metaphysical dimension of human beings. Although Ülken grew up in a period when metaphysics was viewed negatively, he wrote many works in this field and attached great importance to metaphysics. In fact, one of his first works was Metaphysics (1928), which is important in this respect. In addition, one of his mature works, Being and Becoming (1968), which is a summary of his philosophy, also shows the importance he attached to metaphysics. Ülken attached great importance to the philosophy of being (ontology) in his philosophical studies. He even wrote on this subject in his Felsefe Dersleri: Bilgi ve Vücûd Nazariyeleri (Metafizik) (Philosophy Lectures: Knowledge and Body Theory -Metaphysics) (1928), Aşk Ahlâkı (Love Ethics) (1931), İnsanî Vatanperverlik (Humanitarian Patriotism) (1933), and Varlık ve Oluş (Being and Becoming) (1968). These works on ontology are among the first publications in his field in Turkish. According to him, the basic subject of philosophy is existence. Other fields should be built on this philosophy. During our study, the most important problem was the change in Ülken's thought between his works. We also encountered difficulties such as the scattered nature of his works, the lack of a systematic system, the lack of methodological sensitivity in footnotes and citations, and the use of some terms in their original form instead of their Turkish equivalents. (shrink)

The Flash Technique of Eye Movement Desensitization and Reprocessing is widely recognized for its effectiveness in reducing the effects of emotional responses associated with traumatic memories. Using a randomized-controlled trial methodology, this study attempts to establish the efficacy of the EMDR Flash Technique. This study’s sample includes volunteers who were involved in traffic accidents and were given the randomized EMDR Flash Technique and Improving Mental Health Training for Primary Care Residents Stress management module. The participants were given a socio-demographic data (...) form, the Depression-Anxiety-Stress 21 scale, the Impact of Event Scale-Revised, and the WHOQOL Quality of Life scale. Participants were evaluated using measurements taken before and after the application, as well as a one-month follow-up. The mean age of the participants was 36.20 years and 82.1% were female. The DASS-21 Anxiety, IES-R Intrusion, Avoidance, Total, and WHOQOL-BREF Psychological score improvements of the EMDR Flash Technique group were shown to be statistically significant when compared to the mhGAP group. However, no statistically significant difference in the DASS-21 Depression, Stress, Impact of Event Scale-Revised Hyperarousal WHOQOL-BREF General Health, Physical, Social Relationships, and Environment component scores was reported between the two groups. The present study’s findings clearly demonstrate that the EMDR Flash technique, when applied to persons involved in traffic accidents, is successful in improving anxiety, intrusion, avoidance, total traumatic stress, and mental quality of life symptoms for at least 1 month. We believe that these findings will improve the reliability and applicability of the EMDR Flash Technique, which was tested for the first time in a clinical randomized-controlled trial. (shrink)

İslami ilimlerin hemen hemen hepsinde eserler veren Taberî çok yönlü bir alim özelliğini haizdir. Kelâm konularında özellikle tefsiri ve akaid risalelerinde konu hakkındaki bütün bilgi ve rivayetleri verdikten sonra varsa kendi görüşünü de aktarmak suretiyle kelam alanında söz sahibi olduğunu hissettirmektedir. Bunu yaparken Kur’an ve Sünnetten gelen haberlerin olduğu gibi kabul edilmesini savunurken, buna uygun olarak selefe ittiba vurgusunu oldukça sık yapmaktadır. Kelam ilminin özellikle uluhiyyet konuları Allah hakkında konuşma temasını içermesinden dolayı dikkat edilmesi gereken bir alandır. Allah’ın zatı ve (...) sıfatlarına dair konular tabir caizse Taberî’nin özel ve dokunulmaz alanıdır ve kendisi bu alana rivayet dışında bir şeyin sokulmasına kesinlikle karşıdır. El, ayak, göz, yüz, parmak, gülmek, oturmak, gelmek, gitmek gibi Kur’an ve hadislerde Allah’a izafe edilen bu tür sıfatların insanlarda da olması; öte yandan bu konuda Allah hakkında bir antropomorfizme düşme tehlikesinden dolayı selef özellikle bu konularda susmayı tercih etmiş, te’vile şiddetle karşı çıkmıştır. Taberî de haberî sıfatları anlamada selefe tabi olmakla ve te’vile karşı çıkmakla beraber tefsirci ve dilci olmasını verdiği yetkinlikle de bu sıfatları nahiv-dil kuralları çerçevesinde açıklamaya da çalışmıştır. Bazı haberî sıfatlar hakkında sadece o sıfatla alakalı görüşleri aktarıp, bunlar hakkında bir yorum yapmayıp bir şey söylemezken bazı sıfatlar hakkındaki görüşleri aktardıktan sonra eleştireceği bir yer varsa eleştirmiş, savunacağı bir yer varsa da bunu açıkça belirtmiştir. Bu da haberi sıfatları ele alış tarzını göstermesi ve onun metodunu anlamamız açısından önemlidir. Bu çalışmamızda Taberî’nin haberî sıfatları ele alış ve anlama tarzı hakkında bir malumat sahibi olup onun bu konuda nasıl bir tutum içerisinde olduğu irdelenecek ve bir sonuca varmaya çalışılacaktır. (shrink)

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the (...) realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy. (shrink)

Research into spirituality and its impact on the work environment has been bourgeoning. In an attempt to explore the role of Islamic spirituality in the workplace, this study examines the influence of Islamic spirituality on job satisfaction and organisational commitment through work ethics. Data are obtained by an online Likert-scaled questionnaire survey based on one thousand Muslim employees from various economic sectors in Indonesia and analysed through structural equation modelling (SEM). The findings demonstrate that Islamic spirituality positively influences job satisfaction (...) and organisational commitment as two dimensions of work attitudes and that work ethics mediate that influence. There is also evidence that job satisfaction positively influences organisational commitment, but work ethics does not moderate that influence. The findings related to the role of work ethics, which mediates the effect of Islamic spirituality on job satisfaction and organisational commitment, can be considered the contribution of this study. (shrink)

Research suggests that organizational justice has important impacts on work-related attitudes and behaviors, such as organizational citizenship behavior. In this article, we explore the extent to which individualism moderates the relationship between organizational justice and OCB among citizens in Kyrgyzstan. We make additional contributions to the literature because we know very little about these constructs in this former Soviet Union country, Kyrgyzstan, an under-researched and under-represented region of the world. Results of our data collected from 402 managers and employees in (...) Kyrgyzstan offer the following new discoveries. All three justice constructs are related to OCB. Individualism moderates only the distributive and interactive justice to OCB relationships. We develop an intricate theory with provocative implications: Procedural justice produces obedience. For “individualists,” interactional justice inspires loyalty and, interestingly, distributive justice “can only buy” participation, but “can’t buy” loyalty. Therefore, for individualists, interactional justice outweighs distributive justice for organizational loyalty. Based on Kyrgyz citizens’ justice, OCB, and individualism, our theory reveals novel insights regarding culture, money attitude, and intrinsic motivation and provides critical and practical implications to the field of business ethics. (shrink)

The aim of this study is to analyse the effect of religiosity on psychological well-being via meta-analytical method. In addition, the presence of moderator variables that may cause the influence quantity which was calculated as a result of meta-analytical process, is analysed. For these aims, studies that are suitable for the criterion of choice were identified. Within this context, without applying a criterion for date, the influence quantity of 10 thesis studies were calculated, which analyse the correlation between religiosity and (...) psychological well-being, and which include the number of samples used in meta-analysis and the number of pearson correlation coefficient (r) valu. Regarding the theses included in this study, 3 (30%) of them doctoral theses and 7(70%) of them are master’s theses. The number of people in samples is 5.914, 3.848 (65,06%) of which are from doctoral, and 2.066 (34,94%) of which are from master’s theses. For the analysis of the data, CMA (Comprehensive Meta-Analysis 2.0) statistical package program was used. The publication bias of the researches covered in this study was analysed via “Funnel Plot Graphic”, “Classic fail-safe N”, “Begg and Mazumdar rank correlations” and “Egger’s regression test” statistics methods. As a result of these statistical analyses, no evidence of publication bias has been found. Heterogeneity test was conducted to identify which model is to be used in measuring the influence quantity of the researches included in the study. The Q(sd=9) statistical value for its heterogeneity was measured as 114,90 (p0,05). According to this, it was concluded that the sample groups in the studies covered in the meta-analysis did not have a moderator role in the relationship between religiosity and psychological well-being. In addition, the average influence quantity for scientific publication types in Fisher’s z is respectively.193 for PhD, and.118 for master’s degree. The average influence quantity for these subsample groups was not considered to be statistically significant (QB=0,384; p>0,05), either. In other words, the type of publication does not play a moderator role in the relationship between religiosity and psychological well-being. (shrink)

It is well known that Nash equilibria may not be Pareto-optimal; worse, a unique Nash equilibrium may be Pareto-dominated, as in Prisoners’ Dilemma. By contrast, we prove a previously conjectured result: every finite normal-form game of complete information and common knowledge has at least one Pareto-optimal nonmyopic equilibrium (NME) in pure strategies, which we define and illustrate. The outcome it gives, which depends on where play starts, may or may not coincide with that given by a Nash equilibrium. We use (...) some simple examples to illustrate properties of NMEs—for instance, that NME outcomes are usually, though not always, maximin—and seem likely to foster cooperation in many games. Other approaches for analyzing farsighted strategic behavior in games are compared with the NME analysis. (shrink)