Kur’an’da çokanlamlı lafızların medlulünün tespitinde müfessirler arasında çeşitli görüşler ortaya çıkmıştır. Kur’an’da hangi anlama geldiği hususunda ihtilaf edilen çokanlamlı kelimelerden birisi de el-cin lafzıdır. Bu husustaki düşünce farklılığı kelimenin yalın olarak yer aldığı ayetlerde söz konusu olmuştur. Kelimenin eşdizimli kullanımları, bağlamını da açığa vurduğundan herhangi bir anlam ihtilafına mahal bırakmamıştır. Buna karşın yalın hâldeki kullanımlarda muhtelif bağlamsal yaklaşımlara müsait bir zeminin varlığı kelimeye müfessirlerce cinler, melekler, İblis ve şeytanlar gibi muhtelif anlamların yüklenmesine yol açmıştır. Bu konu cinler ve melekler arasında (...) kategorik bir ayrımın yapılıp yapılamayacağı meselesini ve beraberinde meleklerin masum varlıklar olup olmadığı hususundaki kelâmî tartışmayı gündeme getirmiştir. Müfessirlerin çokanlamlı bu kelimeyi ele alırken az çok bağlamsal çizgide hareket ettikleri; siyak-sibak, ayetler arasındaki münasebet, tarihi ve kültürel bağlamla ilgili rivayetler gibi hususları dikkate aldıkları gözlenmektedir. Bu noktada kelimenin etimolojik kökeninin de anlam takdirinde tayin edici unsurlardan biri olduğu müşahede edilmektedir. Bu çalışmada öncelikle Câhiliye Arapları’nın cin ve melek algısından söz edilmiş, ardından klasik sözlüklerden yararlanılarak tefsirlerde bu husustaki yaklaşımların dayandığı dilsel zemine ve rivayetlere değinilmiştir. Konuyla ilgili müfessirlerin ilgili ayetler hakkında muhtelif bağlamsal yaklaşımları esas aldıkları tespit edilmiştir. (shrink)

Textual criticism (examination) seeks to generate the most accurate version of an author's manuscript based on available copies. Textual criticism became prominent in the contemporary sense during the 19th and 20th centuries. Textual criticism studies, which were conducted extensively first in the West and then in the Islamic world, resulted in the development of several approaches aiming to identify the best version of the text under examination. Among the most prominent examples of these are the genealogical (stemmatic) method in the (...) West and the best text method in the Islamic world. In the best text method, which is known as the most widespread examination method in textual criticism activities, which gained momentum from the mid-19th century in the Islamic world, the examiner identifies a master copy which he thinks is the closest to the text of the author and exhibits the most solid text by taking certain criteria into consideration. Apart from obvious mistakes, the examiner does not make any changes in the master (umm) copy he selects, and does not include other copies in the text, only referring to different variants of the text. The principle of "adherence to the master copy" adopted in the method aims to limit interference in the text and prevent unnecessary and erroneous processes by the examiner. (shrink)

Textual criticism seeks to generate the most accurate version of an author's manuscript based on available copies. Textual criticism became prominent in the contemporary sense during the 19th and 20th centuries. Textual criticism studies, which were conducted extensively first in the West and then in the Islamic world, resulted in the development of several approaches aiming to identify the best version of the text under examination. Among the most prominent examples of these are the genealogical method in the West and (...) the best text method in the Islamic world. In the best text method, which is known as the most widespread examination method in textual criticism activities, which gained momentum from the mid-19th century in the Islamic world, the examiner identifies a master copy which he thinks is the closest to the text of the author and exhibits the most solid text by taking certain criteria into consideration. Apart from obvious mistakes, the examiner does not make any changes in the master copy he selects, and does not include other copies in the text, only referring to different variants of the text. The principle of "adherence to the master copy" adopted in the method aims to limit interference in the text and prevent unnecessary and erroneous processes by the examiner. (shrink)

Islamic scholars, who encountered works on the classification of sciences together with their translation activities, formed their own classification traditions by classifying the sciences from different perspective. These classifications, which position the sciences by considering the connection between reason and revelation, and pointing to the hierarchy and relationship between the sciences, also reflect the understanding of science on which they are based. In this context, we can talk about two different classification traditions put forward by Islamic philosophers on the one (...) hand and Islamic scholars on the other. At this point, Tashkoprīzāda (d. 958/1561), one of the 16th century Ottoman scholars, created an original classification of sciences that influenced the future by benefiting from both traditions. Tashkoprīzāda, who sees the classification of sciences as a branch of science at the same time, has written four valuable books in this field, especially his book called Miftāhu’s-sa‘āda. These works contain rich information about the history of sciences as well as the classification of sciences. He determined the sciences of fiqh and usūl al-fiqh as a sub-branch of shar‘ī sciences and gave both historical and current information about these sciences by focusing on the works of influential scholars. Tashkoprīzāda, who is followed Hanafi sect and saw the Hanafi school as the most virtuous one, handled the fiqh section by putting the Hanafi school in the center. One of the remarkable points is that Tashkoprīzāda completed the part in which he dealt with the historical process of Hanafi fiqh with two great scholars, such as Mewlānā Calāleddīn al-Konewī (v. 672/1273) and Sheikh Badraddin as-Simāwī (v. 823/1420), who stood out with their Sufism. It is also important in terms of showing the mystic environment in which Tashkoprīzāda was influenced and his approach to the relationship between tasawwuf and fiqh. Another point that makes Tashkoprīzāda’s works stand out in terms of the history of sciences is that he mentions famous and acceptable works by referring to the curriculum of his period and surroundings. Thus, Tashkoprīzāda reveals the classification of sciences as a whole with its history, hierarchy and curriculum. (shrink)

Welche Rolle spielt die Moral für unser wirtschaftliches Handeln und überhaupt in der Wirtschaft? Steht sie uns vielleicht sogar im Weg? Durch Finanz- und Wirtschaftskrisen ist das Misstrauen zwischen Wirtschaft und Gesellschaft weiter gestiegen. In Anbetracht dessen stellen die Herausgeber dieses Bandes die Frage, ob wir eine neue Wirtschaftsethik brauchen: eine Wirtschaftsethik, die den in der Wirtschaft tätigen Menschen eine wirkliche Orientierung gibt, statt sie dem Dilemma von leerem Moralismus und praktischen Zwängen der ökonomischen Welt zu überlassen; eine Wirtschaftsethik, die (...) dem Anspruch, einen realistischen ethischen Rahmen für das wirtschaftliche Handeln zu bieten, tatsächlich gerecht wird. Die Beiträge dieses Buches behandeln interdisziplinär und aus unterschiedlichen Perspektiven die Schwierigkeiten mit der Moral und münden in der provokanten These, dass sich Wirtschaftsethik auch ausgezeichnet als Warnung vor der Moral eignet. (shrink)