1980 sonrası dönemde evrimci iktisat yükselişe geçmiş ve ana akım iktisadı tek başına değiştirme gücü vurgulanmıştır. Fakat evrimci iktisadın ne olduğuna yönelik disiplin içinde bir anlaşmazlık ve karışıklık mevcuttur. Bu karışıklığa bağlı olarak evrimci iktisat disiplinde altı farklı yaklaşımla ifade edilmektedir. Bu çalışma ise Veblen’e atıfla gelişen ve 1980’lerden günümüze Hodgson tarafından güçlü bir şekilde sürdürülen evrimci-kurumsal iktisatla ilgilidir. Hodgson, iktisadın etkin bir sosyal bilim olabilmesi için Veblen’in düşüncelerini ve Veblen’le bağlantılı Darwinizmi benimsemesi gerektiğini vurgulamaktadır. Bu öneri Veblen’in post-Darwinist iktisat (...) önerisini genelleştirilmiş Darwinizm olarak sunmaktadır. Hodgson’ın Veblen’e yaslanarak geliştirdiği genelleştirişmiş Darwinizm önerisi, fizik özelinde başlayan iktisattaki bitmeyen doğa bilimi arayışının heterodoks iktisatta da güçlü bir şekilde karşılık bulduğunu göstermektedir. Burada yapılan veya yapılmak istenen doğacılık temelinde bir sosyal teori inşasıdır. 19. yüzyıl düşünsel kodlarına bir dönüş çağrısıdır. Özelde evrimci düşünce ve genelde de doğacılık düşüncesi 19. yüzyıl düşünsel koşullarına gömülüdür. Dolayısıyla günümüzde evrimci iktisadın yükselişi, bir taraftan 19. yüzyıldakine benzer şekilde hem doğa biliminde hem de sosyal bilim de tek geçerli bilim metodolojisi ve hatta metodoloji olmanın ötesinde ontoloji teklifini içerirken diğer taraftan Batı düşüncesinin doğalcılık ve bilimcilik şeklinde tekrar örgütlendiğini göstermektedir. (shrink)

The validity of the prayer which is accepted as the most basic worship of Islam has been tied to a set of rules. These rules which must be followed before and during the prayer are called conditions and pillars in the fiqh language. The recitation performed while standing during the prayer is one of the most significant of these rules and is accepted one of the pillars of the prayer. Therefore, in order for the prayer to be valid, it is (...) required to make enough recitations. If it is not done, the prayer is considered invalid. For this reason, the topic of recitation in prayer has been discussed in detail by the jurists, and different opinions have been submitted what, when and how much to recite. The jurists have suggested three basic views on this issue. Ḥanafīs have stated that a person who follows the imām in prayer should not recite, and they have accepted the recitation of ma’mūm as makruh regardless of whether the recitation is loud or silent. The Shāfiʿīs who uphold the opposite view of the Ḥanafīs have said that the ma’mūm have to recite in all the prayers in which the qirā'āt is loud and silent, and that it is obligatory for the ma’mūm to recite. According to Shāfiʿīs the prayer of a ma’mūm without recitation is not valid. Malikīs and Ḥanbalīs who have explained their opinions by taking into account that the recitation is loud and silent have stated that the ma’mūm should recite during prayers in which the recitation is silent. In the prayers where the recitation is loud the Ḥanbalīs have said that the ma’mūm should recite when the imām takes a break from recitation, while the Malikīs have said that the recitation is not required for the ma’mūm. However the jurists of both sects have not considered that the recitation is obligatory to ma’mūm. And they have acknowledged that the prayer of the ma’mūm was valid even if he has not recite. There is intra-sectarian disagreement in all of these three basic views which are presented as the general opinion of the sects. Although we are talking about the intra-sectarian disagreement, it is understood that the jurists except the Ḥanafīs have determined their views on the recitation of the ma’mūm within the context of whether the ma’mūm hear or do not hear the recitation of the imām. It can be said that this understanding is at the basis of the views put forward by the Shāfiʿīs who take into account that the recitation is loud and silent about the ma’mūm’s recitation of the sūrat after the Fātiḥa. Likewise it is possible to say that this understanding is at the basis of the perceptives brought forward by the Malikī and Ḥanbalī jurists about the prayers in which the recitation is sound. The jurists who expressed different opinions about the recitation of the ma’mūm similarly brought evidence from the Qurʾān, the Sunnah, opinions of the Companions and qiyās to justify their views. Although the jurists have grounded their views on similar evidence, they have reached different conclusions. The reason for this difference it can be shown that the direction of the verse (āyat) to be taken as evidence, their different approaches when evaluating the narrations transmitted from the Prophet (pbuh) and the fact that the arguments of qiyās are different. (shrink)

Distinction of ‘awām- khawāṣ (the ordinary and the elite) is a general distinction in philosophical literature that shows the difference of people in their level of understanding the truth. It is possible to take this distinction back to Plato in Ancient Greek philosophy. Plato's hesitation in expressing his philosophical thoughts in written form, and Aristotle's use of obscure expressions and symbols in his works against the possibility of reaching those who are not competent, is a result of the distinction between (...) ‘awām-khawāṣ. This distinction was covered in Islamic thought by associating it with the three addressing styles mentioned in the Quran and the fact that the prophet was proclaiming the message according to these addressing styles. The purpose of this study is to reveal how the truth should be conveyed to people of all levels through the evaluations of the Islamic philosophers and thinkers on the distinction between ‘awām and khawāṣ. In the study it will be attempted to find answers to the questions of what are the reasons leading the Islamic philosophers and thinkers to make the distinction between ‘awām and khawāṣ, what arguments they used to explained the necessity of this distinction and why is the distinction between ‘awām and khawāṣ so important. Firstly, the lexical and terminological meanings of the concepts of ‘awām and khawāṣ are introduced. The ‘awām, which is used to express the public, ordinary people, and the lower layer of the society, is a term that qualifies the ignorant society, who has adopted a system of imitation-based life and belief cannot understand the truth of life. Khawāṣ, who are defined as the elite, the prominent, who represents the intellectual group and strives to grasp the truth, base their life and belief on knowledge and attain a higher level of awareness. After the literal and terminological meanings, it has been proceeded to the historical background of this distinction. Then the views of Islamic philosophers and thinkers who directly point to this distinction in this regard have been examined by referring to their main works. These are al-Fārābī, Ikhvān-Ṣafāʾ, Ibn Sinā, Rāghıb al-Iṣfahānī, Ghazālī, Ibn Tufayl, Ibn Rūshd, Ibn'ūn-Nefīs. For instance, al-Fārābī makes a clear distinction between ‘awām and khawāṣ in his works on political philosophy. He addresses this distinction by stating that the virtuous city is divided into two groups, the difference is in the methods used by these group to grasp the truth, and that they can achieve happiness in different ways. Stating that people are made up of different groups, Ikhvān-Ṣafāʾ goes to the distinction of ‘awām- khawāṣ and classifies the sciences accordingly. In addition, Ikhvān-Ṣafāʾ say that the prophets pay attention to the mentioned distinction while communicating the message of Allah to people. Ikhvān-Ṣafāʾ have related this distinction to the distinction between exoteric and esoteric. The understanding of prophethood and eschatology of Ibn Sinā shows ‘awām-khawāṣ distinction very clearly, too. According to him the truth should be conveyed gradually. Ghazālī claims that the ‘awām should not demand the sciences that are not suitable for their cognitive level and that they should leave them to competent people. In Islamic thought the dominant idea is that both wisdom and religion are presented in exo-teric and esoteric knowledge and that the learning of the esoteric way is only necessary for the khawāṣ. The aim of the ‘awām-khawāṣ distinction is to prevent misunderstanding that would arise when the knowledge would be conveyed to wrong people and thus to prevent the loss of truth by those who are not competent. The majority of Islamic thinkers call ‘awām as people of imagination, and khawāṣ as people of thought. They think that the methods of thinking and imagining should be taken into account when explaining the religious and philosophical truths. They have also emphasized the perfection of the prophetic style of addressing society. The symbols and metaphors that the prophets used to express religious truths or the metaphors and symbolic stories that are preferred by philosophers to tell some truths can be seen as a product of the distinction between ‘awām and khawāṣ. As it can be seen in the example of Ḥay bin Ya-qẓān, explaining the truth clearly to ‘awām may cause them to deviate from the right way. For this reason, it is necessary to tell the truth to people according to their level of understanding. It is possible to say that the ideas of Islamic thinkers about this distinction still remain important to-day, due to the fact that people have different dispositions and their level of understanding is not the same despite a change in time and place. Therefore, the disadvantage as pointed out by the Islamic thinkers is that the attempt to convey the truth to people may not be able to reach its exact purpose by ignoring this distinction. (shrink)

Dini çoğulculuk, dini dışlayıcılık ve kapsayıcılıktan farklı olarak, her dinsel inanış taraftarlarının kendi dinleri içinde kalarak ilahi selamete erişeceğini söyler. Temelde, teolojik ve felsefi boyutları olan dini çoğulculuk tartışmasının siyasete bakan bir yönü de vardır. İslam tarihinde Meşşâî felsefenin kurucusu ve mutluluk filozofu olarak bilinen Farabi, bir taraftan hakikate nasıl ulaşılacağı diğer taraftan ise “âlem” adını verdiği kozmopolitanizm nasıl inşa edileceği ile ilgilenmektedir. Siyasal toplumun amacının, insanların uygun ölçekte, en yüce iyi için yardımlaşmalarını sağlamak olduğunu savunan Farabi’ye göre, erdemli bir (...) yaşam kurulmasına imkan sağlayan üç örgütlenme biçimi vardır: Şehir, millet ve âlem. Platon ve Aristoteles gibi Antik düşünürlerden farklı olarak erdemli bir yaşamın sadece sitede kurulacağı düşüncesine karşı çıkan Farabi, sitenin yetkin bir yaşamın ilk basamağı olduğunu savunur. Ancak, erdemli yaşamı site ile sınırlamaz. Farabi’nin teorisinde, Antik düşünceyi aşan bir kozmopolitanizm söz konusudur. Bundan dolayı Farabi, farklı dinlerin varlığını, kendi siyasal düşüncesine uygun olarak meşru kabul eder. Eğer mutluluk için yardımlaşacaklarsa, insanların dinlerinin farklı olmasında bir beis görmez. Bu dini çoğulculuğun siyasal temelidir. Diğer taraftan Farabi, dinleri hakikatle eşitleyen anlayışa karşı çıkarak, farklı dinlerin hakikatin çeşitli imajlar, örnekler ve taklitler yolu ile halka benimsetilmesi olarak görülmesi gerektiğini savunur. Diğer bir ifade ile dinler, hakikatin kendisi değil, farklı tarihsel ve kültürel bağlamlarda oluşmuş sembolik ifadesidir. Bu bakımdan bütün dinler ile hakikat arasında bir mesafe bulunmaktadır ve hiçbir din hakikatin kendisi değildir. Buradan Farabi’nin düşüncesinde dinsel çoğulculuğunun sınırı olmadığı çıkmamalıdır. Farabi’ye göre din, felsefe yolu ile bulunan hakikatin ikna etme veya hayal ettirme yoluyla ya da her ikisiyle birden halka kabul ettirilmesidir. Ancak Farabi, hakiki felsefe ile sahte felsefe arasında bir ayrım yapar ve ancak hakiki felsefeyi takip eden dinlerin bir hakikat değeri olduğunu savunur. Hakiki felsefe ise evrenin bir ilk nedeni olduğunu ve ilk nedenin de nedensiz olduğunu söyler. Bu, evrenin tek bir yaratıcısı olduğu anlamına gelir ve çok tanrıcılığı dışlar. Bu bakımdan Farabi, sadece tek tanrılı dinleri çoğulculuk kapsamına alır. Bunun nedeni, tek tanrılı dinlerin hakikatle özdeş olmaları değil, hakiki felsefeyi takip etmeleridir. Çünkü felsefe dinden öncedir. Bu, Farabi’nin düşüncesinde çoğulculuğun sınırlarına işaret etmektedir. Farabi, dinleri hakikatle özdeş görmeyerek ve aynı hakikatin sembolik ifadeleri olduğunu söyleyerek çoğulculuğun yolunu açar. Buna karşın sahte felsefeyi takip eden dinler olduğu gerekçesiyle çok tanrılı dinleri dışarıda bırakarak sınırlarını çizer. Bu çalışma, Farabi’nin düşüncesinde dini çoğulculuğun siyasal ve epistemolojik temellerini ve çoğulculuğun sınırlarını konu almaktadır. (shrink)

The purpose of this study is to present how ancient and modern thinkers describe politics and to discuss reasons for differences seen in these definitions. In the ancient period, the identification of human being as a political entity by nature caused politics to be seen as the most supreme of all human activities. For the ancient thinkers, politics is conceptualized as a pluralist area in which the common issues are discussed by equals and also which excludes inequality. Ancient thinker Aristotle (...) says that the purpose of politics is “good life”. However, modern political thought which began with Machiavelli identified politics with the concepts of force, power and violence. Politics is defined by Machiavelli and his successors as the legitimate organization of physical violence, the distribution of power, value and resources by authority. While in the Ancient Greece violence is excluded from the public-political sphere, It has become one of the central concepts defining the political society in the modern world. While the human being was defined as a political entity (zoon politikon) in the ancient period, it is usually seen as an economic entity (homo economicus) in the modern period. For the ancients good life means a life that is dedicated to politics; nevertheless, it has been often associated with econo- mic activity by the moderns. This study argues that the main difference between the political definitions of ancients and moderns stem from differences between their perspectives about the aim of human and human life. (shrink)

How do people learn multisensory, or amodal, representations, and what consequences do these representations have for perceptual performance? We address this question by performing a rational analysis of the problem of learning multisensory representations. This analysis makes use of a Bayesian nonparametric model that acquires latent multisensory features that optimally explain the unisensory features arising in individual sensory modalities. The model qualitatively accounts for several important aspects of multisensory perception: (a) it integrates information from multiple sensory sources in such a (...) way that it leads to superior performances in, for example, categorization tasks; (b) its performances suggest that multisensory training leads to better learning than unisensory training, even when testing is conducted in unisensory conditions; (c) its multisensory representations are modality invariant; and (d) it predicts ‘‘missing” sensory representations in modalities when the input to those modalities is absent. Our rational analysis indicates that all of these aspects emerge as part of the optimal solution to the problem of learning to represent complex multisensory environments. (shrink)

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Summary In the attempt to understand science, definition is not much of a help. Due to the ever growing complexity of science, no unique and universally valid set of defining criteria is available. Hence, certain distinctions are resorted to: science is both a body of tested knowledge and a method of inquiry. The latter, in turn, consists of two phases: discovery and confirmation. The writer argues that it is mainly in respect of its method that science can best be characterized (...) and distinguished from other types of inquiry. (shrink)

The first examples of the novel genre in modern Arabic literature emer-ged with the innovation movements initiated in this country after Napoleon's invasion of Egypt. In terms of technique and fiction, the Arab novel's reaching the desired standards and the first novel examples in the literary sense were made possible by the contributions of many writers who came to the fore with their different identities from writing novels. One of these writers, better known as a critic, is Ibrāhīm ʽAbd al-Qādir (...) al-Māzinī. Māzinī, who has written works in many fields of literature, is a master writer who has mostly written psychological novels. The aim of this study is to examine the themes that Māzinī, one of the important names of Arabic literature, included in his novels. In our study, Māzinī's novels Ibrāhīm al-Kātib, Ibrāhīm al-Thānī and Thalāthat Rigâl wa’mra’ah were examined and in these novels, mainly love, affection, pressure of tradition, despair, pessimism, disappointment, sadness, fear, delusion, jealousy and stinginess were examined. It has been determined that themes such as While many different themes were seen in the novels of many writers of his time, it is seen that the themes in Māzinī's novels are mostly psychological themes that reflect the inner world of man. In this respect, Māzinī differs from many other Arab novelists. (shrink)

Faculty journals are one of the necessary platforms for qualified academic production. Since 2018, the number of the published journals of theology faculty has reached 56. The purpose of this study is to analyze the articles on religious education published at journals of theology faculty between 1925 and 2017 by virtue of the used research methods such as qualitative and quantitative, and numerical distribution according to the journals, subject area diversity, scientific research methods used, contributions of different science branches, number (...) of author and foreign language writing. Research is a type of descriptive and cross-sectional screening based on document analysis and content analysis. There are 604 articles on religious education published in journal of theology faculty. According to the results of the research, the religious education articles have a very wide subject network and the majority of the articles are the theoretical studies. Research is important in terms of revealing the current state of published works on religious education.SummaryReligious education is quite old as the practice, but as a scientific discipline is an area that can be considered new in Turkey. However, it should be noted that religious education has left behind a process that lasts nearly 40 years and has been making a rapid progress towards becoming a scientific discipline. In Turkey, the first journal of the Republican period in theology is The Journal of Dârü'l-Fünûn Faculty of Theology. it published 25 issues until 1933 in which the Dârü’l-fünûn Faculty of Theology ended its education. In this research, covering the 92-year period between 1925-2017, articles on religious education published in the journals of the faculty of theology have been evaluated by document analysis and content analysis. During the research, databases of all theology journals were examined through their web pages. There are 604 articles on religious education published in journals of theology faculty. There are only a limited number of studies in the literature that subject the articles in the field of religious education to assessment. The most relevant one to this research is the article by Kaymakcan and Ünsal about the religious education published in the journals of the theology faculty in 1952-2003. A total of 213 articles published in 18 journals of faculties were listed in alphabetical order.The purpose of this study is to analyze the religious education articles published at journals of theology faculty between 1925 and 2017 by virtue of the used research method such as qualitative and quantitative, and numerical distribution according to the journals, subject area diversity, scientific research methods used, contributions of different science branches, number of author and foreign language writing. Research is a type of descriptive and cross-sectional screening based on document analysis and content analysis. The scope of the research is limited to 57 faculties. All articles of all academicians working / had worked in main science branch of religious education were included in the research. In addition, articles of title of religious education / religious teaching which were written by academicians from other fields were also included in the study.The evaluation process of the published articles on religious education in the journals of theology faculty from 1925 to 2017 is divided into three parts. The first is the period from 1925 to 1980. In this period, a total of 17 articles have been published and each year an average of 0.3 percent of articles. The second part is between the years 1995 and 1995 when the new divinity magazines began to be published. In this process, 55 religious education articles were published in the journals of the faculty of theology. In this period, the average number of articles per year is 3,4. The third part is from 1996 to the present. In this period, a total of 532 articles were published and the average of articles per year was 24. One of the results of the study is that the articles on religious education published in the journals of the Faculty of Theology have a wide range of topics. When the subject classification of the articles is examined, it can be seen that the articles are divided into 10 main subject / problem areas. Foundations of religious Education history of religious education, formal religious education, common religious education, informal religious education, ethics and values education, education based on religion, development and religious education, religious education in the countries, person surveys are from these main subject areas. Formal religious education is the area where the most articles are produced (189 article). When we look into the faculty journals the most studies were published in the Journal of Faculty of Theology of Ankara University with 86 articles. With 59 articles Uludag, with 52 articles 19 May, with 51 articles The Republican Journal of Theology follow Ankara University Faculty of Theology Journal. 65% of the articles (368) were written based on the literature review method. 23% of the articles were quantitative, 10% were qualitative and 2% had mixed methods. The number of articles using the qualitative method is 54 and the number of articles using the hash method is 14. According to the academic studies of the authors, the distribution of articles related to religious education is given. According to this, religious education branch constitutes 85% of all articles with 510 articles. 15% of them are composed of 89 articles which are contributed by 23 branches such as theology, philosophy, sociology, literature, educational sciences, and social services. When we look at the distribution of the articles according to the academic study areas of their authors, it is revealed that the science of religious education has an interdisciplinary aspect. It seems that there is an article level contribution to the field of religious education from almost every discipline in theology. When we analyze the articles about religious education published in the faculty of theology journals in terms of the number of authors, it is seen that only 43 of the 604 articles were carried out by more than one researcher. Of the 43 articles with more than one author, 8 were theoretical and the other 35 used empirical methods. When we look at the publication of the articles published in the journals of Theology Faculty in foreign languages, only 12 articles were published in foreign languages. This ratio corresponds to 2%. 7 of the 12 articles were published in German, 4 in English and one in Arabic. According to the results of the study, the rate of writing in a foreign language on the religious education is clearly insufficient. These two problems not only belong to the field of religious education, but also to all the disciplines of theology. In particular, production of articles in foreign languages is obvious that pose a problem for all academic fields in Turkey. In this issue, individual and institutional developments are highly needed. (shrink)

Ibadi Theology: Rereading Sources and Scholarly Works. Edited by Ersilia Francesca. Studies on Ibadism and Oman, vol. 4. Hildesheim: Georg Olms, 2015. Pp. 331. €68.

Mezheplerin teşekkül etmeye başladığı ilk dönemlerden itibaren istihsanın bir istidlal yöntemi olup olmadığı tartışılagelmiştir. Bu tartışmaların temelinde kavramsallaşma sürecini henüz tamamlamamış olan istihsan teriminin çağrıştırdığı keyfiliğin/sübjektivitenin etkisi çok fazladır. Bu yüzden istihsanı bir yöntem olarak benimseyenler, ağır ithamlara maruz kalmışlardır. İstihsanı benimseyenlerin başında Hanefî hukukçular gelmektedir. Öyle ki istihsan yöntemi Hanefî mezhebiyle anılır hale gelmiştir. Bununla birlikte mezhebin önde gelen temsilcilerinden biri olan ve kıyas metodunu kullanmasıyla ön plana çıkan Züfer b. Hüzeyl’in istihsana yaklaşımıyla ilgili iki farklı yaklaşım tespitedilmiştir. Yaptığımız (...) araştırma ve inceleme neticesinde her iki tespitinde isabetli olmadığını; Züfer b. Hüzeyl’inkıyas yapmadaki becerisinin yanı sıra istihsana müracaatta sonuna kadar kıyas taraftarı olduğunu; ancak kıyasın meselelere çözüm üretmede yetersiz kaldığı ya da doğru sonuç vermediği durumlarda ise ızdırârın da bir gereği olarak meseleyi hükümsüz bırakmama adına istihsana müracaat ettiği görülmektedir. Sonuç olarak Züfer b. Hüzeyl’in genel hatlarıyla Hanefî usulüne bağlı kalmakla birlikte istihsanı bir istidlâl yöntemi olarak kullanma hususunda çerçeveyi oldukça daralttığını; kıyasa başvurma konusunda ise sınırları mümkün olduğunca geniş tuttuğunu söylemek mümkündür. İctihad hürriyeti ve hukûkî zenginlik açısından oldukça önemli olan Hanefi mezhebindeki mezhep içi ihtilaflar, hukûkî istikrar ve emniyeti tehdit etme potansiyeli taşımakta ve ayrıca ihtilaflı meselelerde hüküm veya fetva verecek fakihlerin işini zorlaştırmaktadır. Bu nedenle mezhep içerisindeki ihtilaflı meselelerde râcih görüşü tespit etmek, diğer bir ifadeyle mezhep içi tercih, zorunlu bir ihtiyaçtır. Mezhep içi tercih, “muayyen bir mesele ile ilgili mezhepteki muhtelif kavil veya rivayetlerden daha ağır basanı, üstün olanı belirlemek” şeklinde tarif edilebilir. Tarihi süreçte bu ihtiyacı karşılamak için muhtasar ve fetva kitapları gibi farklı telif türleri; esahh-ı akvâl ve maʻrûzât gibi farklı uygulamalar ortaya çıkmıştır. Bu ihtiyacı gidermeyi hedefleyen uygulamalardan biri de Osmanlı Devleti’nin son dönemindeki kanunlaştırmalardır. Fıkha dayalı kanunlaştırmanın ilk örneği olan Mecelle-i Ahkâm-ı Adliyye ile mezhep içi tercih arasındaki ilişki ve bu bağlamda Mecelle hazırlanırken, mezhep içi tercihte nasıl bir usûl izlendiği; râcih görüşe ne oranda uyulduğu; Mecelleʼde yer alan râcih görüşe aykırı kanun maddeleri ve bunların gerekçeleri; ihtilaflı bütün konularda düzenleneme yapılıp yapılmadığı ve râcih görüşleri belirleme ihtiyacının ne kadar giderildiği, incelenmesi gereken konulardır. Mecelle-i Ahkâm-ı Adliyye gibi bir kanun metnine ihtiyaç duyulmasının temel nedenlerinden birisi, Hanefî mezhebinde mezhep içi ihtilafların çokluğudur. Buna bağlı olarak Mecelleʼnin hedefi râcih görüşler içeren oluşan bir kanun hazırlamaktır. Mecelle’nin esbâb-ı mûcibeleri mezhep içi tercih açısından incelendiğinde, esbâb-ı mûcibelerin iki temel işlevi olduğu görülür. Bunlardan ilki, kanunun büyük oranda mezhepteki râcih görüşlere uygun olarak hazırlandığını vurgulamaktır. Öyle ki, Mecelle’nin ilk on kitabının esbâb-ı mûcibelerinde bu husus mutlaka ifade edilmektedir. Esbâb-ı mûcibelerin diğer işlevi ise niçin bazı maddelerde râcih görüşe riayet edilmediğini gerekçelendirmektir. Esbâb-ı mûcibelerde on iki maddenin râcih olmayan görüş doğrultusunda hazırlandığı belirtilmektedir. Mecelleʼnin 1851 maddeden oluştuğu göz önünde tutulduğunda Mecelleʼnin muhtevasında râcih görüşlerin ne kadar etkili olduğu daha iyi anlaşılacaktır. Esasen devrin özelliği de bunu zorunlu kılmaktadır. Zira Kitâbüʼl-Havâlenin 692. maddesinde Züferʼin râcih olmayan görüşünün tercih edilmesi, başta Şeyhülislam Hasan Fehmi Efendi olmak üzere bazı çevrelerin tepkisine neden olmuş ve bu sebeple Ahmet Cevdet Paşa Divân-ı Ahkâm-ı Adliyye nâzırlığından ve Mecelle Komisyonu başkanlığından azledilmiştir. Râcih görüşe aykırı maddelerin esbâb-ı mûcibeleri incelendiğinde, bu yöndeki tercihlerde maslahat ve örfün belirleyici olduğu görülmektedir. Ayrıca bazı fakihlerin tercihlerinin de bir tercih sebebi olarak zikredildiği görülmektedir. Hanefi kaynaklarda en sık karşılaşılan tercih sebebi naslara uygunluktur. Buna karşın Mecelleʼde sefîhin hacri konusu dışında, naslara uygunluğun bir tercih sebebi olarak işletilmemesi dikkat çekicidir. Mecelle Komisyonunun bazı tercihlerine diğer kurumlarca müdahale edilmiştir. Komisyonca hazırlanan kitaplar hem Meclis-i Vükelâ hem de Meşîhat tarafından incelenmiş ve bu esnada bazı tashihlere konu olmuştur. İşte râcih olmayan görüş esas alınarak hazırlanan iki maddeye Meclis-i Vükelâ tarafından müdahale edilmiştir. Bunların birincisi hakk-ı mürur ve hakk-ı şirbin müstakil olarak satımının cevazını savunan Belh Meşâyihinin görüşü doğrultusunda yazılan 216. madde, ikincisi ise ecîr-i müşterekin tazmin sorumluluğunu düzenleyen 611. maddedir. Mecelle’nin ilk ve en hacimli kitabı olan Kitâbüʼl-Büyûʻun muhtevası mezhep içi tercih açısından incelendiğinde, ihtilaflı konularda genelde mezhepteki râcih görüşün esas alındığı görülmektedir. Kitâbüʼl-Büyûʻun esbâb-ı mûcibesinde, dört meselenin râcih olmayan görüş esas alınarak hazırlandığı ifade edilmekte ve bu tercihler örf ve maslahatla gerekçelendirilmektedir. Ancak Kitâbüʼl-Büyûʻdaki râcih görüşe aykırı maddeler bunlarla sınırlı değildir. Bizim araştırmamıza göre bunlara ilaveten üç madde daha râcih olmayan görüş tercih edilerek hazırlanmıştır. Bunlar beyʻ biʼl-vefânın menkullerde cevazına dair 118. madde, gabn-i fâhişin tanımı hakkındaki 165. madde ve şart muhayyerliğinin hükmü ile ilgili 309. maddedir. Bu üç madde, Mecelleʼdeki râcih görüşe aykırı düzenlemelerin sadece esbâb-ı mûcibelerde açıklananlardan ibaret olmadığını göstermektedir ve bu durum Mecelle hazırlanırken izlenen usûle aykırıdır. Hanefi mezhebindeki bazı ihtilaflı meselelerde hangi görüşün râcih olduğu konusunda tercih ehli fakihler ihtilaf etmişlerdir. Bu meselelerde Mecelleʼde düzenleme yapılırken nasıl bir yol izlendiği açıklanmamıştır. Bu meseleler incelendiğinde çoğunluk tarafından tercih edilme, kolaylığı temin etme ve bazı fakihler tarafından tercih edilme gibi hususların etkili olduğu söylenebilir. Mecelleʼdeki tercihler sadece şerʻî hükümler arasında gerçekleşmemiştir. Buna ilaveten tanımlar ve tanımlarda yer alan kayıtlar da tercihe konu olmuştur. Bu kapsamda Kitâbüʼl-Büyûʻdaki beyʻ akdi, mevkûf akid ve gabn-i fâhişin tanımına ilişkin tercihler örnek olarak zikredilebilir. Hanefi mezhebin içerisindeki ihtilaflı bazı meseleler Mecelleʼde düzenlenmemiştir. İhtilaflı meselelerin çokluğu ve dolayısıyla bütün bunları kapsayan bir kanun hazırlamanın zorluğu dikkate alındığında bu durum doğaldır. Ayrıca bu meselelerden bazıları sık gerçekleşmediği ve lüzumlu görülmediği için Mecelleʼde düzenlenmemiş olabilir. Ancak düzenleme yapılmayan ihtilaflı meselelerin tamamını bu sebeplerle izah etmek mümkün değildir. Zira yasal düzenleme yapılmayan ihtilaflı meselelerin bazıları temel, görece önemli meselelerdir ve muhtasarlarda yer almaktadır. Bu durum Mecelle hazırlanırken, ihtilaflı bazı meselelerde tercih yapmak yerine bu meselelere ilişkin düzenleme yapmama metodunun benimsendiğini göstermektedir. İhtilaftan ârî bir kanun metni oluşturmanın bir yolu olarak da bu usûlün benimsendiği söylenebilir. Böylece bu meselelerde râcih görüşü tespit etme işi hâkimlere bırakılmıştır. Bu durum Mecelleʼnin hedefi olan râcih görüşleri tespit etme ihtiyacını gidermeye uygunluk arz etmemektedir. Ancak bu durum bütün meseleleri kuşatan bir kanun yapmanın güçlüğünün bir sonucudur. (shrink)

In this article, the solution proposed by Osman Afīf Efendi, a late Ottoman scholar, to the problem of the creation of human actions in his Risālat al-irādat al-juzʾiyya will be discussed. Although the problem of the role of human beings in their actions, which has been debated since the early period of theology, has been the subject of works with different titles such as ḳaẓā wa ḳadar, ḫalḳu'l-aʿmāl, and efʿāl al-ʿibād, in the Ottoman scholarly tradition it was mostly dealt with (...) in the treatises on the particular will (al-irādah al-juz’iyyah). Osman Afīf Efendi's treatise is one of the last examples of this genre. In addition to al-Jabriyya, the majority of the Muʿtazilites, the famous view of the philosophers, Abū al-Ḥasan al-Ashʿarī (d. 324/935-36), Abū Isḥāq al-Isfarāyīnī (d. 418/1027), Abū Bakr al-Bāqillānī (d. 403/1013), and the Māturīdī school, the author mentions an eighth view. Osman Afīf Efendi touches only the main ideas of the well-known views of the Jabriyya, the majority of the Muʿtazilites, and the Philosophers. On the other hand, he gives relatively more space to the views of al-Ashʿarī, al-Isfarāyīnī, al-Bāqillānī, and the Māturīdī school. Osman Afīf Efendi states that the solutions proposed by Sunnī scholars are united in the common denominator of being the middle way in the faith and emphasizes the similarities rather than the differences between these solutions. There are some indications in the treatise that the author endeavored to bring a different perspective to Ashʿarī's idea of Kasb. His explanations in the context of al-Bāqillānī and al-Isferāyīnī's views are in the form of a response to the criticisms levelled against the approaches of these scholars. One of the most striking points in the treatise is the statement that the view of the Māturīdī school is the same as that of al-Bāqillānī. Osman Afīf Efendi also touches upon the issue of human will, that is, the universal and particular will. In this context, he states that the particular will is not created. However, he does not provide a clear explanation of the ontic structure of the particular will, and he mentions the different opinions expressed by later Māturīdī scholars, such as the juzī will being a dispositional or intizāʿī state. (shrink)