Along with Turkey’s changing refugee policy from the Eurocentric, secular nation-state ideology to the neo-Ottomanist one on the state level, there also exist main handicaps on the micro power level concerning the successful coordination of the refugee issue with full respect of the human rights. Economic, cultural and especially political factors play a role in the relationship between Syrians and Turkish residents. Fragmentation within the Syrian community living in Turkey is also evident. On the other hand, different from the state (...) policy, Turkish people implicitly show their reluctance towards this migration wave without creating a social turmoil. In this line, it is suggested here that Neo-Ottomanism, as a rising trend, helps a considerable majority of the society to take a moderate stance towards the immigration flux. (shrink)

The relationship between the eternity of the divine attributes and the origination of the universe (ḥudūth al-‘ālam), fate, and human freedom is among the most important problems of Kalām. This study deals with this problem by examining the connection of the kalāmī view of the origination of the world with God’s attributes in general and His eternal knowledge in particular. In this connection, it also revisits the issue of human free will. One of the main arguments of this paper is (...) that the difficulties in the explanation of the relationship between God and the universe lies on the misapprehension of the term eternity. The difficulties in the explanation of the divine attributes and their relation to the universe revolve primarily around the conception of eternity understood as the infinite succession of moments in time or as something before the beginning of time. On the other hand, if eternity is understood as an attribute peculiar to God only, which also embraces all the temporal extensions as a succession in it, we may provide some explanations regarding God’s attributes and their relation to the universe. Within this direction, some intellectual developments in the 20th century such as the theory of relativity and quantum physics have enabled us to posit a better concept of eternity that seems to be promising in the explanation of the abovementioned problems. (shrink)

In the formation of the acquis of the science of fiqh, many scientific figures have been associated with the methods of the Imams of the sect and their views, which are passed on to the next generations. In the history of the Ḥanafī mad̲h̲hab, there are many scholars whose works, views or just their names have survived. The views of the scholars who are at the forefront of this work can be accessed through their works. The opinions of some scholars (...) who did not have works, or whose works have not survived, can be found in the jurisprudential corpus of other scholars. Unfortunately, there are many scholars whose works and opinions have not survived, and only their names are mentioned. This study focuses on the Ḥanafī jurist al-Baqqālī (d. 452/1060), whose scholarly personality, position in jurisprudence and works have not survived to the present day, although his name is mentioned in fiqh literature. The article analyses various sources and evidence for the identification of al-Baqqālī. The main argument of the article was clarified by examining fiqh books, which are among the authoritative sources of the Ḥanafī fiqh corpus, rather than works of ṭabaḳat, and by scanning digital resources. The determination and presentation of the scholarly personality of al-Baqqālī and his jurisprudential views are the distinctive feature of this article. Baqqālī was recognised as an influential jurist within the Ḥanafī fiqh tradition and was considered one of the mashāʼịḵẖ (eminent jurists). However, detailed information about him could not be found. However, considering the available evidence, it is proven that al-Baqqālī, who stands out with the attribution of al-Baqqālī, is not al-Baqqālī whose views are consulted in the Ḥanafī mad̲h̲hab and among the possibilities that arise, the views that predominate in the identification of al-Baqqālī's identity are given. For this reason, it is emphasised that Baqqālī is a figure that requires further research and study. It is emphasised that this article can contribute to the understanding of the Ḥanafī fiqh tradition. Baqqālī's jurisprudential views on some matters of worship and transaction reflect important debates. Although al-Baqqālī adhered to the basic principles of the Ḥanafī mad̲h̲hab, he occasionally developed original ijtihād against the general views of the imams or the mad̲h̲hab. Baqqālī's original jurisprudence and jurisprudential views occupy an important place in the sect's literature. He was particularly influential in matters of fatwa and left his views to later jurists. Such a study aims to solve a scholarly problem in the fields of the history of science and the history of fiqh. Clarifying the identities and specialisms of those involved can help to ensure historical and scientific clarity. The purpose of this article is to contribute to the accumulation of historical and scientific knowledge by seeking to learn more about this issue and to reduce uncertainties. (shrink)

Antalya, which is today’s attraction center with its historical and natural beauties, was described as “a city like heaven” since ancient times. This city hosted many civilisations and states until the 13th century and became an important seaport after The Seljuks took over the region. The Seljuks applied civilization and urbanization policy also in Antalya, like other regions they ruled. The mosques, madrasahs (Islamıc theology institutions), schools, baths, caravansearis (hostels), hospices, and water cisterns in this period changed the structure of (...) the city and paved the way for improvements of public life. During the Ottomans some of these social institutions were kept active while the others no longer served to the public. However, with the construction of new social institutions, urbanization was resumed. The madrasas were generally built near or adjacent to the mosques, and had a significant role in developing the society and cultural structure. Although the madrasas in Antalya were mainly the institutions that maintain the education system, the research on these madrasas mostly focuses on their architectural features. The majority of these madrasas that are not comprehensively studied. Therefore, the functioning structures and the problems of Antalya Madrasas (Antalya, Korkuteli and Elmalı), which are reflected in the archive documents between the 17th and 20th centuries and also both individuals and institutions that had influence on these madrasas are going to be investigated in this study. Thus, this paper will shed more light on Antalya Madrasas.Summary: Antalya city, which was completely under the Seljuk sovereignty during the reign of Sultan Alaeddin Keykubat I (1219-1236), was named as Alâiyye dedicated to the Sultan's name and became an important port city of the Seljuk State after then. In the process of the fall of the Seljuk State and the beginning of the Emirates (Beylikler) period, the city became a land of Teke-Oğulları, a part of a Hamid-oğulları, and in 1390 the city became an Ottoman city after the struggle of Yıldırım Bayazid with Teke-oğuları. Antalya was home to the madrasahs, one of the formal education institutions during both the Seljuk and the Ottoman Empire. The madrasahs were built next to the mosque or in a detached area built by sometimes administrators or statesmen, sometimes by members of the dynasty or by the citizens who were wealthy. In Antalya, both single floor and second floor madrasahs were built. This study based on the documents from Prime Ministry Ottoman Archive, the travel books of İbn Bibi and Evliya Çelebi, the works on Antalya Madrasahs to be determine the madrasah in the districts of Antalya as Korkuteli and Elmalı. In addition to the Seljuk madrasahs such as Imaret Madrasah, Atabey Armagan Madrasah and Karatay Madrasah, there are also some madrasahs belonging to the Ottoman period, in Antalya. As a matter of fact, the madrasahs increased in number in the period of the Ottoman. Antalya madrasahs which are reflected in archival documents for any reason are as follows: “Süleyman Madrasah” located in Hatip Süleyman Street, “Madrasah built by Haci Mahmed” located in Elmali Street, “Hacı Abbaszâde Hacı Süleyman Madrasah” in Süleyman Street, “İsmail Efendi Madrasah” in Tahtapazarı Kızılsaray Street, Kasab Hacı Ahmed Madrasah, Hacı Cafer Ağa Madrasah, Murad Ağa Madrasah, Esir Hacı Ali Madrasah, Hacı Hasan Madrasah,“Madrasah built by Hasan Efendi” in Keçiyalar Street, in the Kadılar Street of Gediz County “Madrasah built by Yusuf Efendi”, “Madrasah built by Hızır Efendi” in Cami-i atik Street, Murat Pasha Madrasah, “Sefer Ağa Madrasah” located outside the city wall, “Büyülü Minaret Madrasah, Hatuniye Madrasah, Sheik Sinan Camii Madrasah located outside the city Wall, In addition to these madrasahs mentioned in some studies in Antalya, it is also stated that there are madrasahs such as Müsellim Madrasah, Kesik Minaret Madrasah, Karakas Madrasah, Varsakli Mehmet Efendi Madrasah, Meydan Madrasah, Surmeli Madrasah, Canmülk Madrasah, Ahi Kız Madrasah, Hacı Naim Efendi Madrasah, Susam Madrasah, Çömlekçi Madrasah, Değirmenönü Madrasah, Ak Mescid Madrasah, Âşık Doğan Madrasah and Çukur Madrasah.According to archive documents, in the sub-district of Antalya, which is used as a plateau or plateau area, some madrasahs were recorded as follows: Pınarbaşı Madrasah, Hızır Efendi Madrasah, Mustafa Efendi Madrasah, Emir Sinaneddin Madrasah, Hacı Menlü (Mevlüt) oğlu Ömer Medrese, Abu Bakr Agha Madrasah, Koca Hafız Medrese, Hacı Mollaoğlu El-Hac Ömer Madrasah, Sheikh İsmail Efendi Madrasah. However, Süleyman Fikri Erten, who works on Antalya, stated that the number of madrasahs is eight as: Haci Ahmet Madrasah of Kalkanlı, Sultan Hatun Madrasah, Koparanzade Hacı Hüseyin Madrasah, Karabayırlı Hacı Hüseyin Madrasah, Kaşlı Ali Efendi Madrasah, Hacı Hüseyin Madrasah, Şalaka Ahmet Madrasah and Oyunyeri Madrasah.The madrasahs built in Elmalı, another distict of Antalya, were as follows: Ketenci Ömer Paşa Madrasah, Esbak Mir-i Ahur Hacı Mehmet Bey Madrasah, Haydar Baba Madrasah, Arifî Ahmed Paşa Madrasah, Hüseyin Efendi Madrasah, Debbağ Baba Madrasah, Şeyh Ümmi Sinan Madrasah, Babazade Hacı Abdurrahman Madrasah, Hacı Şeyh Efendi Madrasah, Mustafa Efendi Madrasah, Hasan Efendi Madrasah, Salih Efendi Madrasah, Halil Efendi Madrasah, Çankırlı Madrasah, Osman Efendi Madrasah and “Mehmet Efendi Madrasah in Örtekiz village”. In addition, two madrasahs, except from these, were also found in the archive documents.A madrasah was built almost at every Street of Antalya and the madrasahs were usually named by the name of their builders. Madrasah students were provided with a certain amount of scholarship to continue their education according to the level of the education in the madrasahs and the level of the courses taught, salaries of the scholars, the status of the builder of the madrasah. The scholars who worked in the madrasahs worked with a document called berat-i sharif and in the case of the disappearance of this document a new berat-i sharif would be prepared by the Shaykh al-Islami. Scholars working without this document were also determined. In the scholar appointments foundation, board of trustees, müfti, and the city regents were very influential. There were also some appointments resulted from death, promotion besides leaving job with their own will. There were some problems with the appointments in Antalya and the foundation revenues to which the madrasah was attached were delivered to certain individuals until these problems were resolved.In madrasahs of Antalya, science was given a great importance and all kinds of monetary issues were tired to be eliminated with donations given to both scholars and students. However, it is observed that madrasahs were involved in some events in Antalya. As a matter of fact, among those who participated in the Şah Kulu Rebellion that took place in 1510-1511, there were also madrasah students and education training had therefore been disrupted for a long time. it is known that the state sent orders to the judges (qadi) in the region consecutively in order to prevent the rebellion. Also during this period some madrasahs were used as the activity center of armed students or people who disguised them.One of the issues that negates the education and training in the madrasahs in Antalya is that in 1890 the immigrants started to be hosted in Antalya and the guests visiting were accommodated in madrasahs as there were no other available places. This situation had been continued for a long time and even telegrams have been sent about the students living on the sidewalks.Another important issue that disrupts education was epidemic diseases. It was reported that too many people died in the district of Istanoz because of smallpox, there was no doctor and the health personnel should go to the region urgently. Despite all the problems experienced in madrasahs, they continued their activities in Antalya and while continuing their activities under the control of foundations in 1826, with the establishment of the Ministry of Foundations, they were connected to this institution. (shrink)

1534 yılında Ignacio de Loyala (Ignaz von Loyola) tarafından kurulan, aslında Kudüs merkezli bir tarikat olması düşünülürken fiziki ve siyasi şartların el vermemesi nedeniyle Avrupa’da yayılan ve faaliyet alanlarını genellikle misyonerlik ve eğitim kurumları üzerinde yoğunlaştıran Cizvit Hristiyan tarikatı, kısaca “SJ” (Societas Jesu- İsa’nın topluluğu) olarak isimlendirilmiştir. Ancak bu kısaltma halk arasında “Schlaue Jungs” (Akıllı Adamlar) şeklinde telaffuz edilmiştir. Zira söz konusu tarikat üyelerinin geneli Din Bilimlerinin yanı sıra ikinci bir alanda da eğitimlerini tamamlayarak söz sahibi olmuşlardır. 1551 yılından itibaren (...) Avusturya’da da yayılmaya başlayan Cizvit tarikatı, kurdukları kolejler ve eğitim kurumları sayesinde oldukça popüler hale gelmiş ve birçok devlet adamı ve kralların çocuklarına öğretmenlik yaparak devlet yönetiminde söz sahibi olmuşlardır. Ayrıca kendi mezunlarını devletin önemli pozisyonlarına yerleştirerek bürokrasiye de hâkim olan bu tarikat, sonraları güç zehirlenmesi yaşayarak Papa ve Avrupalı idarecilerle ters düşmüş ve 1773 yılında tarikatın haklarına sınırlama getirilerek eğitim kurumlarına ve mal varlıklarına el konulmuştur. Bu nedenle bu tarikatın eğitim faaliyetlerini izlemek aynı zamanda Avrupa’nın siyasi ve dini tarihini daha yakından tanımak anlamına geleceğinden, çalışmada özellikle Habsburg imparatorluğunun merkezi Avusturya seçilmiştir. Ancak çalışmanın sınırlarını muhafaza edebilmek için sadece Cizvitlerin lise eğitim sistemi üzerinde durulmuş ve bu eğitime karşı olan tepkiler aktarılmıştır. Söz konusu tepkiler de genellikle 18. ve 19. yüzyıllar arasında yazılan Almanca eserlerle ortaya konulmaya çalışılmış ve çalışmanın zaman dilimi olarak da 16.ve 19. yüzyıllar arasında olması uygun bulunmuştur. (shrink)

Although education means evolving or transforming, every individual is the subject of education between the first breath and the last. The individual's relationship with the objects of existence, combined with his uniqueness, constitutes the subject of education on the time-space plane. The individual's relationship with himself and his environment can be associated with education. Since Sufi education adopts a disciplinary structure that aims to enable the individual to know himself first, the individual acquires knowledge from his Lord in his essence (...) and from the elements that teach him in his environment. Depending on the principle of obtaining knowledge from the closest, the individual obtains the educational activity starting from family members based on the principle of trust. Public institutions implementing curricula have also been other structures that nurture the individual. Due to the nature of education, different applications have emerged over time. As a matter of fact, the learner-teacher relationship has been an obstacle to spatial and temporal unity in the course of life, and as a result of this situation, the concept of distance education has emerged. While the letter tradition used in Sufi education, which is a method of distance education, has been practiced for centuries, the modern world met this concept as an educational method only in the 18th century through correspondence. The concept of distance education, which has taken on much newer forms with today's information technologies, will ultimately continue to support the human relationship with knowledge. In this study, it has been tried to understand the common points, characteristics and contributions to education of distance education, which is one of the educational practices in the historical process, and the letter tradition, which is a method of Sufi education.Individualization of education by taking into account the individual characteristics of each of the students, who constitute the focal point of education, is one of the indispensable elements of Sufi education. The murshid, who gets to know his disciple closely during the training process, sees his disciple's strengths and weaknesses, his character structure and his potential that he can maximize with training. The application of education on an individual basis offers an opportunity to maximize the gains in distance education as in Sufi education. The adoption of the principle of gradualism in educational programs and processes is another of the foundations on which Sufi education is based. According to this principle, education has a gradual structure, and this structure can be envisioned as multiple layers that constitute the basis of each other. In the journey of blending the education system and reaching the ideal form over the centuries, distance education systems have also been able to find a field of action in line with this principle. On the other hand, when we look at another characteristic of Sufi education, we encounter a structured and predetermined framework in education. The processes in education in which objectives, boundaries, expectations and achievements are structured and activities are expected to be carried out within a certain program are also predictable for distance education. It is seen that the teacher-student relationship in Sufi education is far from a formal structure and contains the warmth of the education that takes place in the family in the first years of education. Considering how important the first years of education are in terms of leaving a mark and permanence, it is quite remarkable that this principle comes to life in Sufi education platforms, which can also be considered as a prophetic method, by returning to this subjective structure in education.Today, it has become easier for individuals to structure themselves in the areas they need through distance education, and the educational processes that were carried out through correspondence in the past as a necessity for the health and survival of Sufi education have turned into a preference or alternative rather than an obligation. In this study, the aspects and common denominators of Sufi education, which is a Prophetic method, and the tradition of correspondence, which can contribute to distance education and set an example, have been evaluated together with the characteristics of Sufi education. In the study, firstly, the tradition of letter correspondence as a method of Sufi education is examined historically and educationally, and then distance education, which is seen as an outcome of the modern education system, is evaluated conceptually and historically. In the last part of the study, the common denominators of the letter tradition and distance education practice in Sufi education have been tried to be unearthed on the basis of Sufi education methods. (shrink)

It is a matter of fact that Europe is facing more and more crucial challenges regarding health and social care due to the demographic change and the current economic context. The recent COVID-19 pandemic has stressed this situation even further, thus highlighting the need for taking action. Active and Assisted Living technologies come as a viable approach to help facing these challenges, thanks to the high potential they have in enabling remote care and support. Broadly speaking, AAL can be referred (...) to as the use of innovative and advanced Information and Communication Technologies to create supportive, inclusive and empowering applications and environments that enable older, impaired or frail people to live independently and stay active longer in society. AAL capitalizes on the growing pervasiveness and effectiveness of sensing and computing facilities to supply the persons in need with smart assistance, by responding to their necessities of autonomy, independence, comfort, security and safety. The application scenarios addressed by AAL are complex, due to the inherent heterogeneity of the end-user population, their living arrangements, and their physical conditions or impairment. Despite aiming at diverse goals, AAL systems should share some common characteristics. They are designed to provide support in daily life in an invisible, unobtrusive and user-friendly manner. Moreover, they are conceived to be intelligent, to be able to learn and adapt to the requirements and requests of the assisted people, and to synchronise with their specific needs. Nevertheless, to ensure the uptake of AAL in society, potential users must be willing to use AAL applications and to integrate them in their daily environments and lives. In this respect, video- and audio-based AAL applications have several advantages, in terms of unobtrusiveness and information richness. Indeed, cameras and microphones are far less obtrusive with respect to the hindrance other wearable sensors may cause to one’s activities. In addition, a single camera placed in a room can record most of the activities performed in the room, thus replacing many other non-visual sensors. Currently, video-based applications are effective in recognising and monitoring the activities, the movements, and the overall conditions of the assisted individuals as well as to assess their vital parameters. Similarly, audio sensors have the potential to become one of the most important modalities for interaction with AAL systems, as they can have a large range of sensing, do not require physical presence at a particular location and are physically intangible. Moreover, relevant information about individuals’ activities and health status can derive from processing audio signals. Nevertheless, as the other side of the coin, cameras and microphones are often perceived as the most intrusive technologies from the viewpoint of the privacy of the monitored individuals. This is due to the richness of the information these technologies convey and the intimate setting where they may be deployed. Solutions able to ensure privacy preservation by context and by design, as well as to ensure high legal and ethical standards are in high demand. After the review of the current state of play and the discussion in GoodBrother, we may claim that the first solutions in this direction are starting to appear in the literature. A multidisciplinary debate among experts and stakeholders is paving the way towards AAL ensuring ergonomics, usability, acceptance and privacy preservation. The DIANA, PAAL, and VisuAAL projects are examples of this fresh approach. This report provides the reader with a review of the most recent advances in audio- and video-based monitoring technologies for AAL. It has been drafted as a collective effort of WG3 to supply an introduction to AAL, its evolution over time and its main functional and technological underpinnings. In this respect, the report contributes to the field with the outline of a new generation of ethical-aware AAL technologies and a proposal for a novel comprehensive taxonomy of AAL systems and applications. Moreover, the report allows non-technical readers to gather an overview of the main components of an AAL system and how these function and interact with the end-users. The report illustrates the state of the art of the most successful AAL applications and functions based on audio and video data, namely lifelogging and self-monitoring, remote monitoring of vital signs, emotional state recognition, food intake monitoring, activity and behaviour recognition, activity and personal assistance, gesture recognition, fall detection and prevention, mobility assessment and frailty recognition, and cognitive and motor rehabilitation. For these application scenarios, the report illustrates the state of play in terms of scientific advances, available products and research project. The open challenges are also highlighted. The report ends with an overview of the challenges, the hindrances and the opportunities posed by the uptake in real world settings of AAL technologies. In this respect, the report illustrates the current procedural and technological approaches to cope with acceptability, usability and trust in the AAL technology, by surveying strategies and approaches to co-design, to privacy preservation in video and audio data, to transparency and explainability in data processing, and to data transmission and communication. User acceptance and ethical considerations are also debated. Finally, the potentials coming from the silver economy are overviewed. (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)