Education is a phenomenon that has existed from the early times of human beings, but it has recently become a scientific discipline. Until recently, there were no separate fields such as education, religious education, moral and value education. Therefore, their separation from each other as scientific disciplines is also a new phenomenon. In fact, in the historical process, education has a religious and moral character in itself, and these two have not seen independent from each other. Here religion has provided (...) meaningful goals and objectives to education, while morality constitutes one of the important aims of this education. Besides, the religious and moral character of education has also been significant in order to accrue a positive and balanced personality. For this reason, it is of great importance to understand how the modern concepts of education, religious education, and moral education have been dealt with in traditional education or in historical processes. Hārith al-Muhāsibī (d. 243/857), among the founding names of Ahl as-Sunnah theology and Sufism, was one of the early scholars who emphasized that the heart, mind (‘akl) and soul (nafs), forming the dynamic structure and the source for human’s positive and negative actions, should be educated in a certain measure and equilibrium, and who presented various concepts and terms in this direction. It seems that Muhāsibī refers to different concepts concerning the humans’ change and transformation, his education and training. In this respect, our study aims to deal with the concepts Muhāsibī used within education, religion and moral education in today’s terms and to reveal in which meanings he used these terms. It is also hoped that considering the concepts of education in the traditional and classical concept will make it easier to understand the current content of education, the changes and specialism it has experienced. The concepts that Muhāsibī dealt with on education, especially on decency (adab/ta’dīb), have a religious and moral theme in accordance with the general understanding of the period. Among the main concepts that Muhasibi includes are educating/teaching (ta‘līm/ta‘allum), instruction/teaching (dars/tadrīs), decency, purification (tathīr, ıslāh and tasfiya), and mucāhada. It seems that he doesn’t deal with the concepts such as tarbiyah, tahzīb, tazkiya and riyāzat at all or very little. Among them, Muhāsibī was especially interested in decency/adab, as it was handled in the context of Sufism, with a religious/moral view and mostly in the way of educating the soul. In addition, it is observed that other concepts are handled with a similar perspective. (shrink)

Erken dönemlerden itibaren fıkhî meseleler üzerindeki tartışmalar, bir yönteme bağlı kalınarak icra edilmiştir. Tartışmalarda belirli soru ve cevap türlerine başvurulmuş, soruların tertibine özen gösterilmiştir. Bu sayede taraflar kendi görüşlerinin doğruluğunu, karşıt görüşün yanlışlığını çelişkiye düşmeden ortaya koymaya çalışmıştır. Bu çalışmada ilk olarak cedelden ve cedelin fıkha tatbikinden bahsedilmiş, sonrasında münâzaracı kimlikleriyle meşhur olan Hanefî fakihi Kudûrî ile Şâfiî fakihi Ebu’t-Tayyib et-Taberî arasında geçtiği rivayet edilen talâka dair bir münâzara inceleme konusu edilmiştir. Bu münâzarada, muhâlea ile boşanılan kadına, kadının iddeti esnasında (...) tekrardan ricî talâk yapılabileceğini savunan Kudûrî ile bu durumda talâkın geçersiz olacağını söyleyen Taberî’nin karşılıklı istidlal ve itirazları yer almaktadır. Bu tartışmanın temelini Kudûrî’nin muhâlea yapılan kadını ricî talâkla boşanan kadına kıyas etmesi oluşturmaktadır. Taberî bu kıyasın illetine yönelik mutâlebe, itirâz ve muâraza türü sorulara başvurmuş, Kudûrî ise kendi illetinin sıhhatini savunmaya çalışmıştır. Yer yer tartışma kurallarına atıfların yapılması yönüyle de önemli olan bu münâzara incelenirken, cedelin fıkha tatbikine dair kısımda zikredilen bilgilerin pratikte nasıl uygulandığına işaret edilmiştir. (shrink)

Bu çalışma, Afrika Boynuzu’nda yer alan Eritre devletinin bağımsızlığı konusunun uluslararası alanda gündeme geldiği iki tarih olan 1950 ve 1990’ların başlarını odağa alarak, 1950’lerde onaylanmayan bağımsızlığın 1990’larda onaylanmış olmasını sorun edinmektedir. Bu açıdan, çalışmanın ilgi alanını bağımsızlık gündemine taraf devlet ve örgütlerin faaliyetleri oluşturur. Eritre’nin bağımsızlığı meselesinin kırk yıl ara ile farklı kararlarla sonuçlanmasının, bölgede çıkarları bulunan uluslararası aktörlerin tutumları, Birleşmiş Milletler’in rolü ve kararları ve bölge ülkelerinin iç dinamikleriyle doğrudan ilintili olduğu öne sürülmektedir. Bu bağlamda, Etiyopya ve Eritre’nin tarihsel (...) birlikteliği ve ayrımına odaklanarak, bu iki coğrafyanın ilişkisinin Eritre’nin bağımsızlığı özelinde üstünde durulan bir unsur olduğu gözler önüne serilmektedir. Bu iki ülkenin bir aradalığını ön gören ve görmeyen argüman ve tarihsel gelişmeler ele alınarak, Eritre’nin ikinci bağımsızlık gündeminde, ilkinde olmayan karşılıklı uzlaşı ve Eritre’nin ulusal niteliğinin üzerinde durulmuştur. İkinci olarak, self-determinasyon ve ayrılma konusunda dünyada yaşanan gelişmelerin Eritre’nin bağımsızlığına nasıl etki ettiği analiz edilmektedir. Bu noktada uluslararası örgütler tarafından alınan kararlar ve değişen normlar incelenmektedir. Son olarak Soğuk Savaş’ın tırmanma ve sönümlenme evrelerini merkeze alarak, ülkenin geleceğinde dış aktörlerin bölgesel ve küresel politikalarının nasıl belirleyici olduğu sorgulanmıştır. Özellikle ilk bağımsızlık gündeminin Soğuk Savaş politikaları gereği desteklenemeyecek ve Etiyopya’nın toprak bütünlüğünü savunacak bir konjonktürde, ikincisinin ise blok politikalarının çözüldüğü ve küresel dönüşümün başladığı yeni bir geçiş evresine denk geldiği için dış aktörlerce olumlu karşılandığı ve mümkün hale geldiği ileri sürülmüştür. (shrink)

The words used in the languages generally have an original/basic meaning. However, these words gain new and special meanings over time apart from their basic meaning. These emerging meanings are not completely independent of the basic meaning. Because new and special meanings emerge on the axis of basic meaning. In the Qurʾān, naturally, many words are used in connotations other than their original meaning. Therefore, it is not possible to give a correct meaning to the verse without determining the meaning (...) of the words in the verses. In this study, it was investigated whether the conjunction ev in the verses was translated into Turkish correctly. For this purpose, firstly, the most accurate meanings of the conjunction ev in the verses discussed were tried to be determined from the vucūh and nezāir and tafsīr books, then these meanings were compared according to meāls and translation errors were pointed out. Accurate translations are emphasized; alternative translations are also presented when necessary. The conjunction ev in its basic meaning in Arabic indicates that the speaker is in doubt and hesitation in sentences expressing proposition and judgment In sentences such as orders and demands, it indicates that the addressee can choose between the options. However, this conjunction is sometimes used instead of conjunctions/prepositions such as and, even, to, until and except. In the vucūh and nezāir books, which are accepted as the Qurʾānic dictionary, it is agreed that the conjunction ev is used instead of and and even in the Qurʾān. In many tafsīrs much more meanings are given to the conjunction ev and it is stated that this conjunction is used instead of conjunctions such as until, to, except. In addition, it is stated in the some tafsīrs that conjunction ev adds various meanings to the expression such as elaboration, diversity, division and concealment. Where the conjunction ev is used in its basic meaning, translation errors were not made in the majority of the translations, except in very rare cases. Translation errors related to the conjunction ev mostly occurred when this conjunction was used out of its own meaning. Most of these errors are related to the words attributed to Almighty Allah by stating propositions and judgments. Because the conjunction ev used in these sentences indicates that the speaker is in doubt. However, this cannot be the case for Almighty Allah. Because Almighty Allah never doubts the matters He informs. Therefore, it is clear and certain that the conjunction ev is not used in the basic sense in such verses. It is determined that in the meāls we examined, this detail was generally not paid attention to. Although it is certain that the conjunction ev in these expressions attributed to Allah is not in the basic sense, it cannot always be clearly understood from the context in what sense it is used. Therefore, different opinions have been asserted in the sources on this issue. As a result, a scholar has taken the conjunction ev in any verse that comes in such a form to mean and, one to even, and another to except. The author of meāl usually prefers one of these meanings and tries to transfer it to the target language. However, it may not be possible to transfer every preferred meaning to meāl. For example, while it is possible to translate the meaning of and and even of the conjunction ev into Turkish, it doesn’t seem possible to transfer the meaning of ibhām/hide from the interlocutor. Therefore, a meāl writer who prefers the meaning of ibhām should translate this verse adhering to the words, and explain the meaning in the additional explanation section. Because in such a case, it is not possible to transfer the meaning to Turkish only through translation. Another reason why some verses in which the conjunction ev is used are translated incorrectly into Turkish is the attempt to convey the forms of expression particular to Arabic through literal translation. In such cases, the correct meaning should be determined first, and then the translation should be made without depending on the words. Because the purpose of translation is to convey the meaning, not the words. This study has confirmed that the author of the translation should have knowledge of the subtleties of the source and target language, and that he should make maximum use of the works written on vucūh and nezāir and the sources of tafsīr. However, it is also emphasized that every information contained in these works should not be accepted as essential without being subject to criticism. (shrink)

Al-Mu'jam Al-muḫtaṣ of Murtadā Al-Zabīdī (d. 1205/1791) in which a scholar recorded his teachers, the books that he obtained the right to narrate during his education life and the chain of transmission from his teachers to the author, is one of the important representatives of the mu'jam genres in 12th/18th century. It can be said that the mu'jam that Zabīdī wrote to record the important people in his life, goes beyond the standard mu'jam with its compilation style, sources, diversity of (...) biographers and anecdotes about the writing activity of the period. Based on Zabīdī's teachers, students and contemporaries, their origins, specialization and profession, the dates of their deaths, the dates of his encounters with them, the extent of his friendships, the dated rihle route, the lecture places and the books he taught, a panorama about the mu'jam will be drawn. The mu’jam, which includes 635 biographies, has a wide range of written and oral sources, especially ijazat and samā sources. Zabīdī's correspondence with scholars from different regions, taqrīz/appreciation written for his famous books and poems belonging to scholars of the period are among these sources. Numerous taqrīzs on his Tāj al-ʿArūs and Sharḥ Al-Iḥyā's point to their fame at that time, while Mu’jam, which has the appearance of an independent poetry anthology due to the poems that reach tens of pages, reveals his unknown poetic side. On the other hand, some couplets recorded in Persian and Turkish show his knowledge of these languages. Zabīdī is a versatile personality who lived in different geographies such as India, Yemen and Egypt and met many scholars there. Rihles in different regions of Yemen such as Zabid, Moravıa and Mocha, as well as inside Egypt, including Damietta, Raşıt, Fuwwah and Asyut, show that Zabīdī traveled frequently for the sake of knowledge. Egypt, where he went in 1167 (1753) with the advice of his teacher al-Aydarūs and spent thirty-eight years of his life, has an important place in his scientific adventure. Recording sufis, merchants and janitors as well as famous people from different fields such as poets, jurists and muhaddis in biographies reflects Zabīdī's extensive contact reaching various segments of society through the aforementioned rihles. While Zabīdī was obtaining knowledge through both these journeys and ijazat, he also gave ratification/ijazat to the students who came to him. While he prefers ijazat of al-musalsal bil awwaliyyah and Al-Awail Ṣaḥīḥ/al-Kutub al-Sittah for those who come to him for short periods of time on the occasion of pilgrimage, but on the other hand he gaves ijazat of Ṣaḥīḥ al-Bukhari, Shamail Tirmidhi, Sharḥ Al-Iḥyā and Al-Amali for his long-term students. Lessons, both open to the public in mosques and with more private groups at home, were held in informal rather than systematic/formal style like in the madrasah. The books that Zabīdī received the right to transmit through his rihles are listed below under the "textbooks" heading. When a book is mentioned in whichever biography, it can be implicitly considered the person has the elevated chain of transmission of the book. Similarly, it can be revealed in which region and by whom tranmits the short chain of a book. This reveals the unknown aspects of regional and temporal writing style. On the other hand, it is possible to find other traces of the background of writing and representation/taqrir through the mu'jam. For instance, a book was sometimes typed as a result of the students' compilation of lecture notes of their masters, sometimes when a person obtained a book he needed and he abbreviated important parts and copied a special copy for himself or a student could only get permission for giving lectures after he had written a book. The mu’jam includes besides of Zabīdī's books, the books written by the biographers in the form of "he has many books" or by mentioning the name directly. Even the recording of details such as the reason for writing, date and content information reveals the unknown aspects of the book writing style of the period. Ultimately, the importance of mu’jam, which was written as the result of a life spent with learning, although it is not well known in terms of genre; is to mention the biographical information collected from many different secondary sources, compiled as a result of long effort, such as history and tabaqat-tarajim about the scientific life of the author together with their evidences. Therefore, these kinds of books, that are mostly written by the author himself or his close student, in which the teacher constitutes its main element, is a primary source in the determination of the biographical information of the author, as well as the book and isnad, deserve to be examined separately because of their potential to shed light on the unknown aspects of the hadith history and literature of the later period. (shrink)

Parents in Arab society did not take any responsibility for their children in the pre-Islamic era. The husband, as the head of the family, used to treat family members as his servants and forced them in the direction of his interests. No matter the rationale behind it, the burial of daughters in the pre-Islamic era is an outrageous and ill-treated tradition. In this study, it is possible to see which tribes in the Arab society started this repellent custom and which (...) ones were more common. In the society, it is possible to find that there were conscientious and virtuous people trying to prevent these events which can be called as a shame of this humanity, which does not approach the events with the value judgments of that day. Before shedding light on the motivations behind this tradition in the Jahiliyyah Arab society, the examination of the treatment towards daughters in other parts of the World in the same era, would be meaningful in terms of enlightening the phenomenon. This study aims to crystallize the causes, extent, and responses by wise people towards the burial of daughters in the pre-Islamic and Prophetic era.Summary: The burial of daughters or their slaughter in a variety of ways was not unique to the Arabs. At that time people and animals in many parts of the world were sacrificed to give thanks to the gods and to ease their anger. When the killings of girls are considered, Arab society comes to mind. In that time, other countries and nations in the world were not different from the Arabs. During this period, daughters were killed in different ways, not through the burial of living alive.During the Jahiliyya period, among the Arabs who murdered the children of the boys, the girls, and children who were considered to be the weakest members of the family were conducted with this treatment. Men who were the head of the family could tolerate having one or a maximum of two girls. When the number of girls increased, they regarded it as a matter of honour so that when a new daughter was born, the inevitable attempt was to murder her.In the Arabian peninsula - rich merchant families exceptional - families were trying to survive with scarce opportunities. The food and clothing materials used were usually exported and extremely expensive. Therefore, there was a necessity for male members of the family who would provide for the family. From this perspective, so many sons meant dignity. The economy of the day was based on looting and pillaging except for the trade of the elite. Therefore, one had to be strong. The birth of a daughter meant shame, sadness and grief instead of joy and happiness for them. The man would wait excitedly for good news. If the baby was a boy the family rejoiced. However, if it was a daughter the father would be upset. When a person said, “She was a daughter” she could not know what to do with her shame and how to hide from people.When the Arab tribes were examined in general, the burial of daughters was not extended to the whole population. The question of murdering the girl by burying her child was common among Bedouin Arabs who lived in the desert rather than the city. It was extremely difficult to see this tradition in the tribe of Quraish, which were regarded as the masters of the Arabs. When we look at the sources of Jahiliyya and Islamic history, it is observed that the examples of this outrages customs were generally realized in the near term. It is understood that the memory of society is not rich enough to comment. The main reason for this is that Arab society has not a written culture.For the Jahiliyya Arabs, her daughters were ashamed. If they married their daughters even before they had married their daughters into adultery, seeing it as lighter than their children. One of the main reasons was jealousy. The data show that this style was applied more intensely among the Bedouin tribes and especially the tribes of Temim, which is considered to have started the process of burying girls. It is also said that the most jealous tribe of the Arabs is the Rebia tribe. Because of this feature, it is accepted that the first burial of the girl was started in this tribe.Although the Arab society before Islam was known by the atrocities of ignorance and weakness, there were people who were not completely dead and consciously dead. Even though they buried girls alive in society, some people who were disturbed by this rite that destroyed human dignity were trying to prevent ignorant and cruel fathers. The most well-known of the these was the famous poet Ferezdak, grandfather Sasaa b. Naciye.One of the main reasons for the behavior of burying girls alive before Islam was the fear of poverty. Most of them were living in the midst of starvation, and they were considering their daughters as burdens for the family. So they were burying their daughters because of poverty and hunger.One of the reasons for the murder of girls was the sense of honour. In Jahiliyya when a man marries a woman does not come to mind this sense, while marrying his own daughter to someone else sees this as a matter of dishonesty and and he says “it was more sweet to me to bury my daughter with my own hands rather than to marry my daughter. The idea of honour among the Arabs was the idea that their daughters and women would one day be in the hands of the enemy and thus would become a concern for themselves.One of the attributes of the nobles of Arabs was pride and vanity. If someone become arrogant to him and he doesn’t reply, he would be considered a coward. This arrogance dominated the movements of the people of the ignorance. In their eyes, it was so bad to marry someone who was not equal, that they were more likely to die than marrying someone. They were doing this because they had a bit of compassion for them. According to them, girls could not shoulder the heavy burden of life. There were many ways to kill the girl before Islam. But the most common of these was to push him into a hole he had dug before and to throw soil over her and bury her alive. The most commonly used method of killing girls by dumping them in the pits, though, was that they were drowned in the water or strangled. (shrink)

Bu yazıda, Ürdün/Yermük Üniversitesi Fizik Bölümü öğretim üyesi Prof. Dr. M. Bâsil et-Tâî 'nin " God, Nature and the Cause: Essays in Islam and Science" isimli eseri tanıtılmıştır. Eser, Kalam Research&Media tarafından 2016 yılında ABD'de yayınlanmış olup, 224 sayfadır.

Ethics and morality, fundamental concepts in human society, are expected to be upheld by individuals and effectively taught by teachers to new generations. This study delves into the perceptions of preservice teachers regarding ethics and good within the framework of an ethics and morality course in education. It also explores the ethical and unethical behaviors these teachers most commonly encounter in their school experiences. Utilizing a qualitative case study methodology, the research provides an in-depth analysis of ethics, the concept of (...) good, ethical and unethical behaviors within the Turkish context. Through thematic analysis of data collected over various weeks, the findings reveal that participants perceive ethics as actions, individuals, and ideas that embody values such as justice, respect, and honesty. Their decision-making is influenced by diverse ethical filters aligned with normative ethical theories. For instance, an act is deemed ethical if it does not limit freedom and harm others, conforms to societal norms, benefits others, adheres to laws and rules, instills a sense of righteousness, and stems from good intentions. Furthermore, the study identifies six key qualities defining the concept of good: evoking happiness, being beneficial, proper, pure, preferred, and encompassing both moral and ethical dimensions. The experiences of ethical and unethical acts among participants predominantly relate to themes of inequality versus justice, harshness versus love, ineffective versus effective teaching, inconsistency versus role model behaviors, undesired versus desired relationships with school stakeholders, and the breach versus balance between professional and private life. Overall, this research highlights significant aspects of how preservice teachers perceive the concepts of ethics and good along with unethical behaviors, offering valuable insights for teacher education. (shrink)

Küresel güç mücadelesinde ağırlık merkezinin son yıllarda Asya-Pasifik’e kaymasıyla birlikte, 21. yüzyılın yükselen iki gücü olan Çin Halk Cumhuriyeti (ÇHC) ile Hindistan arasındaki rekabet de önemli ölçüde arttı. Hindistan’ın 1947’de İngiltere’den bağımsızlığını kazanması ile Çin’in Komünist bir Halk Cumhuriyeti olarak 1949’da kurulmasından günümüze dek aralarında süregelen sınır anlaşmazlıkları, iki ülke arasındaki ilişkiyi belirleyen en önemli konuların başında gelmektedir. İki ülkenin de geçmişinde Batı’nın aşağılayıcı müdahalelerine maruz kalmış olmasının yanında bu dönemde uluslararası siyasete hâkim olan iki kutupluluğun dünya barışına hizmet etmeyeceğine (...) olan ortak inançları dünya barışı için alternatif bir oluşum olan Bağlantısızlık Hareketine katılmalarını sağladı. Dolayısıyla bu iki neden ve her iki ülkenin de ulus-devlet oluşumunun erken aşamalarında olması, kuruluşlarının ilk on yılında birbirlerine karşı idealist yaklaşımlar benimsemelerini sağladı. Ancak çok geçmeden her iki ülkenin de materyal kapasitelerini arttırmasıyla birlikte çatışmaya başlayan ulusal çıkarları, Asya idealizminin altını oymaya başladı. Netice itibariyle 1962 gibi erken bir dönemde sıcak çatışmaya girerek Asya idealizmini bir kenara bırakıp ulus devlet realizmini benimsemiş oldular. Bu bağlamda, bu çalışma 21. yüzyılın yükselen iki gücü arasındaki en sorunlu alanlardan biri olan sınır anlaşmazlıklarının süreç içerisindeki evrimini ve bunun iki ülkenin dış politika vizyonlarının değişimleri üzerindeki etkisini ortaya koymaya çalışmaktadır. Bu analizde neoklasik realizm teorik bir çerçeve olarak rehberlik ederken ÇHC ve Hindistan arasındaki sınır sorunlarının yerel, bölgesel ve küresel yönlerini ve bunların iki ülkenin dış politikası üzerindeki etkilerini anlamak için süreç izleme yöntemi kullanılacaktır. (shrink)

Ibn al-ʻArabī, 1165-1240.; Fuṣūṣ al-ḥikam; criticism and interpretation; Islamic philosophy; early works to 1800.

Arabic was among the sciences that were widely taught along with religious sciences for reasons such as the fact that the basic sources of religion were in Arabic, the need to teach the language to non-Arabs in parallel with the expansion of borders, the spread of errors (lahn) in the language, Arabic being the dominant language in official correspondence and its use as a language of science. To ensure a better understanding of religious texts, to present the lessons clearly and (...) comprehensibly, to be a qualified preacher and orator, to bring evidence and justify ideas, and to be successful in debate and jadal also required a good command of Arabic. These reasons and needs paved the way for the formation and teaching of nahw as a branch of science; its teaching took place in places such as bādiye (desert), kuttāb, houses, masjids, mosques, bookstores, libraries, government offices, and madrasas. This study deals with the teaching of Arabic from the perspective of madrasas and focuses on the teaching of literary sciences in general, and the teaching of grammar in particular, by focusing on the Nizāmiyyah and Mustansiriyyah Madrasas. The aim of this study is to reveal that the Arabic language was taught in these madrasas both as preparation and support for religious sciences and as a separate field. In this context, the study aims to reveal in which centers the Arabic language was taught before the establishment of madrasas and how it continued. Nizāmiyyah Madrasas are the general name of the madrasas founded in Baghdad, the first of which was in Nîsâbûr, in 449-450/1057-1058 by the Great Seljuk vizier Nizāmulmulk (d. 485/1092). And the Mustansiriyya Madrasah was built between 625/1227-28 and 631/1233-34 by Abu Ca‘far Mansûr Mustansır-Billah (623-640/1212-1242), one of the caliphs of the Abbasid State (750-1258). In these madrasas, especially in the Nizāmiyyah Madrasas, religious sciences (such as Shāfi’ī jurisprudence, hadīth, Qur’ān and tafsīr), and among these, especially the sciences of fiqh (furu', usūl, ferā'īz, madhhab, and hilāf) were taught. Although in these madrasas did not have an independent nahw chair or a department devoted to nahw, it is understood from the sources that courses on nahw were given due to the need for it. However, it is understood from the sources that nahw was also taught in these madrasas. In fact, the endowment of the Baghdad Nizāmiyyah Madrasah clearly states that a teacher of grammar (nahw) will be hired for the teaching of grammar, and moreover, there are considerable scholars of grammar among the mudarris working here. It is also understood from the biographies of the students who studied in madrasas that the science of nahw was taught. However, it should be noted that these madrasas did not have an independent nahw chair or a department for nahw. Since the research focuses on a historical issue, it was handled with the technique of analyzing written documents. Accordingly, the data were obtained primarily from the main sources related to the period/madrasas; current research was also utilized, especially in the interpretation, comparison, inference, and justification of claims. (shrink)

The epistemic basic structure of a society consists of those institutions that have the greatest impact on individuals’ opportunity to obtain knowledge on questions they have an interest in as citizens, individuals, and public officials. It plays a central role in the production and dissemination of knowledge and in ensuring that people have the capability to assimilate this knowledge. It includes institutions of science and education, the media, search engines, libraries, museums, think tanks, and various government agencies. This article identifies (...) two demands of justice that apply specifically to the institutions that belong to it. First, the epistemic basic structure should serve all citizens fairly and reliably. It should provide them with the opportunity to acquire knowledge they need for their deliberations about the common good, their individual good, and how to pursue them. Second, the epistemic basic structure should produce and disseminate the knowledge that various experts and public officials need to successfully pursue justice and citizens need to effectively exercise their rights. After arguing for these duties, I discuss what policies follow from them and respond to the worry that these duties have illiberal implications. (shrink)

Concepts, such as death, life and spirit cannot be known in their quintessential nature, but can be defined in accordance with their effects. In fact, those who think within the mode of pragmatism and Cartesian logic have ignored the metaphysical aspects of these terms. According to Islam, the entity that moves the body is named the soul. And the aliment of the soul is air. Cessation of breathing means leaving of the soul from the body. Those who agree on the (...) diagnosis of brain death may not able to agree unanimously on the rules that lay down such diagnosis. That is to say, there are a heap of suspicions regarding the diagnosis of brain death, and these suspicions are on the increase. In fact, Islamic jurisprudence does not put provisions, decisions on suspicious grounds. By virtue of these facts, it can be asserted that brain death is not absolute death according to Islamic sources; for in the patients diagnosed with brain death the soul still has not abandoned the body. Therefore, these patients suffer in every operation performed on them. (shrink)

The teaching of ethics in teacher education programs is crucial for fostering the moral and ethical development of prospective teachers and shaping them into ethical role models for future students. This study, employing qualitative case study research, gathered data from undergraduates in teacher education programs to explore the best approaches for ethics education. It found that combining digital and case-based pedagogical methods, fostering an open-minded attitude among lecturers, and implementing a blend of Socratic and active learning techniques leads to the (...) most favorable outcomes. Additionally, continuous formative assessment throughout the academic year is essential. To cultivate a teaching workforce with strong ethical and moral values, undergraduate courses in ethics and morality should be thought-provoking, integrating real-life cases with a mix of digital and tangible resources. The ethics course lecturer should not only serve as a role model and exhibit a caring disposition but also use effective teaching methodologies. The paper details key themes and categories for successful ethics instruction and offers specific recommendations. (shrink)

Every science examines the personal accidents of the subject, which it determines as its subject, and the sciences differ from each other in this aspect. However, sciences offer the principles that they prove themselves through the use of other sciences. Sciences take and use the principles of other sciences that they will need, but they do not have to prove these principles in themselves. On the contrary, they entrust this proof to the sciences from which they took their principles. While (...) examining the sources of fiqh and the method of making judgments from these sources, the method of fiqh uses the principles set forth in other sciences in the problems it encounters. One of the sciences in which the method of fiqh takes principles is kalām. Actually, the science of kalām provides principles to all other sciences with the conception of God and the world it reveals. One of these principles is the indeterminist understanding of the world, in other words, the theory of ʽādah (custom). The theory of custom, produced in the tradition of Ahl al-Sunnah Kalām, is a theory that cancels causality and makes all effects in the world peculiar to Allah. According to this theory, Allah operates the universe according to the laws of physics, which are named custom. However, this theory makes it possible for Allah, if He wills, to do extraordinary acts that are described as humanly extraordinary. Since the Fiqh and its Methodology, which is assisted by the science of kalām, is a science that is expected to judge according to the apparent, it seems to be contrary to his identity to make judgments by using the possibilities of the theory of custom. However, like the situation of a person who becomes a Muslim at the last moment of prayer, sometimes things get so tight that it becomes very difficult to judge according to outward appearance. Well, did the methodists look at the outward appearance and decide that this person is not responsible for the prayer of the aforementioned time, or did they come to a different conclusion by using the possibilities of the theory of custom. (shrink)

The political scientist and former Bavarian Minister of Culture Hans Maier has created a historically profound, theologically educated, literarily and musically highly sensitive, politically mature body of work, with which he has inscribed himself in the (intellectual) history of the Federal Republic. This book is the first to contain contributions by renowned scholars and politicians on the rich work and impact of the Catholic scholar and politician Hans Maier. It thematises and appreciates in detail his view of German history and (...) the traditions of political thought, his critique of political language, political theology, totalitarianism and political religions, but also his contributions on Catholicism and modernity, his writings on literature and music, and finally his influence as an academic teacher, public intellectual and politician. With contributions by Udo Bermbach, Thomas Brose, Ahmet Cavuldak, Horst Dreier, Hermann-Josef Große Kracht, Jens Hacke, Oliver Hidalgo, Hans Günter Hockerts, Patrick Horst, Horst Möller, Heinrich Oberreuter, Henning Ottmann, Mark Edward Ruff, Hans Otto Seitschek, Michael Stolleis, Bernhard Vogel, Peter Graf von Kielmansegg, Theo Waigel and Markus Zimmermann. (shrink)

When the Mamluk Sultan Qalawun (1279-1290) moves to Syria with her army to fight the Mongols, martial law is declared in Egypt. Kalavun's son as heir Salih Ali in Egypt, published to Zaynaddin Ketboğa a tazkire that dated April-1281 containing the martial law decisions. Tezkire talks about the duties and responsibilities of administrators in the context of state-security-service. These decisions are important state affairs in the flow of daily life such as the judiciary, law, justice, security, transportation, service, trade, land, (...) fair tax system, control of civil servants and state affairs. In addition, the healthy living conditions of the detainees, It also includes issues such as meeting the needs of the detainees such as churches and baths. Tazkire decisions aiming to ensure the flow of daily life in Egypt during wartime without causing a possible instability are always valid state policies aiming at state order and social welfare. In our article, we will talk about this tezkire, which was narrated as a full text by İbnü'l-Furât (d. 1405) and Kalkaşendî (d. 1418). (shrink)

In the history of philosophy, philosophers have defined philosophy based on their own perspectives. This situation shows that it is a difficult and meaningless endeavor to put forward an understanding of philosophy that has clear boundaries and is accepted by everyone. However, despite these differences in definitions, there are some common points. Perhaps the most important of these common points is that philosophy is a stance, a positioning activity in the face of truth. In this positioning, William James tried to (...) find the moderate path between the currents of rationalism and empiricism and took a stance based on concrete differences in life. Like the empiricists, he tried to keep people's relations with facts alive, but at the same time, he did not exclude religion by adopting a rationalist attitude. However, James argued that abstract concepts cannot have meaning unless they find their counterpart in life. According to James, a life based only on abstract principles would not be qualified. In this study, I will try reconciling William James’ attitude towards abstract principles with practical life. (shrink)

Abdurrahman Aliy, Felsefenin Tanrısı: Felsefi Teolojiye Giriş [The God of Philosophy: An Introduction to Philosophical Theology], 129 pp.

In the dictionary, kināya, which means “to say a word and to mean a second meaning with that word”, means “to use a word both in its true meaning and in a second meaning other than this meaning“ as the Arabic rhetoric term. The conceptualization process of kināya as a sub-title of the ilm al-bayān started in the second century hijrī and took its present form in the seventh century hijrī with Abū Yaʿqūb al-Sakkākī (d. 626/1229) and in the eighth (...) century with Khaṭīb al-Qazwīnī (d. 739/1338). The authors of modern Arabic rhetoric, based on the methodological approaches of these two authors in their definitions and classifications of kināya, sometimes adopted the same approach as they were, and sometimes made some additions and criticisms by making original evaluations. For example, Qazvinî's لفظ أريد به لازم معناه مع جواز إرادة معناه حينئذ “(Original) meaning can be meant, but the necessary meaning is the word that is meant by it.” While some contemporary authors have taken the definition of kināya with the same words, some have added the phenomenon of clue to this definition. There is a similar situation in the classification of kināya, and while some authors have taken the categorization made by Sakkākī without making any changes, some authors have made various additions to this division. In the modern period covering the last century, many books have been written on Arabic rhetoric, and some of these books have come to the fore in Arab countries and our country. In this study, in the context of the subject of kināya, twelve of the Arabic rhetoric books written in the modern period were selected and the definitions and classifications of kināya in these books were examined. The aim of this study is to bring together and compare various perspectives on kināya in contemporary Arabic rhetoric books and to identify different approaches to the subject. (shrink)

The challenges facing the life-worlds of political societies in the Islamic world require a radical shift of perspective that can improve our understanding of the contemporary situation of human rights politics. Not only the classical formulation of secularism, which aims at liberating the public sphere from domination of ‘the sacred’, but also the political-theological approach, which addresses the problems of modernity within the context of a disguised and refurbished dominance of ‘the transcendence’, suffer from and share a basic insufficiency in (...) handling human rights issues. According to these approaches, the basic issue stems from a realignment in relations between logics of the sovereign and the sacred or a redefinition of the position of state against religion. In this article, my object is shifting the scope of discussion concerning the rights beyond this logic of sovereignty by adopting an approach which provides a political ground for discussing the intermingling of religion in the life-world. From my point of view, the first step that should be taken to deepen our understanding of the argument of freedom is to unveil the nature of the sacred within the framework of a power network that longs for control over the whole lives of individuals constituting the society. In this regard, by going beyond the concepts such as fanaticism, fundamentalism or terrorism provided by ‘state mentality’, the significance of lifestyle politics for ‘rights talk’ will become more evident. From this point of view, the detection and critique of a zone of ‘weak citizenship’ constructed through restrictions stemming from the values and norms arising from the perceptions of particular communities organized through family, tradition and justice are essential. Such a critique will pave the way for a radical politicization of lifestyles by way of criteria of the demands for equal respect and dignity. (shrink)