Şiir kadim dönemlerden bu yana Arap kültüründe en önemli sanat dallarından biri belki de birincisi olagelmiştir. Şiirin ve dolayısıyla şairlerin büyük bir itibar gördüğü Arap toplumunda şaire kıymet kazandıran ölçütlerden biri irticalen şiir söyleyebilmesi, muhatabına cevap verebilme yetisi ve hazırcevaplığıdır. Bir şairin başka bir şairin şiirini aynı muhteva, vezin ve kafiyede irticalen devam ettirmesi anlamına gelen icâze de kökleri Câhiliye Dönemi’ne kadar uzanan bir şairlik hüneridir. Çalışma bu nedenle şairlerde kadim dönemlerden bu yana aranan bu hünerin hususiyetlerini konu edinmekte, bir (...) meziyet olarak icâzenin şairlerde niçin bulunmasına önem verildiğini ortaya koymayı amaçlamaktadır. Makalede nitel araştırma yöntemlerinden belge analizi yöntemi kullanılarak icâzenin tanımı, türleri ve yöntemleri üzerinde durulmuş, verilen örneklerle bu türler arasındaki farklılıklar izah edilmiştir. Ayrıca icâzenin yine bedîhî olarak söylenen bir şiir türü olan nakîzadan, irticalen söylenmese de öncesinde söylenmiş bir şiirden daha güzelini orta koyma saikiyle yazılan muʿâraza türü şiirlerden ayrıştığı yönlerine temas edilmiştir. Şairleri icâze istemeye sevk eden sebepler örnekler üzerinden incelemeye tabi tutularak icâze türü şiirlerin bir şairin başka bir şaire meydan okuması, meydan okuma olmaksızın şairliğini sınama isteği, şiirin devamı konusunda yardım talebi veya şairlerin aralarında şaka yollu atışması neticesinde ortaya çıktığı tespit edilmiştir. Şiirinin devamını isteyen şairle (müstecîz) şiiri devam ettiren şair (mücîz) veya şairlerin söylediği beyitlerin muhteva analizi yapılarak aralarındaki farklara işaret edilmiştir. İcâze türü şiirlerde şiire ekleme yapılmasını isteyen şairle şiiri devam ettiren şairin söylediği kesitlerin aynı uzunlukta olmadığı görülmüş, bunun sonucunda muhteva, vezin ve kafiye birliğini gerektiren icâze türü şiirlerin tarafların söylediği kesitler itibariyle esnek bir yapısının olduğu sonucuna varılmıştır. Buna ilaveten bazı icâze örneklerinde vezin ve kafiyeye bağlı kalınmasına rağmen konu değişiminin meydana geldiği de tespit edilen hususlardan biri olmuştur. İki veya daha çok şairin birlikte şiir inşâd etmesi şeklinde temayüz eden icâzelerde genelde edebî bir gayenin ön planda olmadığı müşahede edilirken bazı şairler ise ekleme yaptığı beyitlerde üslup açısından son derece zengin bir anlatım örneği sergilemişlerdir. Araştırmanın vardığı sonuçlar itibariyle vurgulanması gereken bir başka husus öncesinde bir hazırlık yapmaya imkân vermemesi dolayısıyla icâze türü şiirlerin kısa şiirlerden meydana gelmesidir. Şairlerin farklı saiklerle söylemiş olduğu icâze örneklerinde vasıf, hiciv, gazel, şikâyet gibi farklı temaları işlemiş olmaları bu şiirlerle ilgili zikre değer bir başka özelliktir. Netice olarak icâze türü şiirler eskiden beri Arap toplumunda şairin gücünü ve maharetini gösteren, yaşanılan ortamın edebî zevkini yansıtan, toplumun sosyokültürel yapısına dair önemli veriler ihtiva eden bir şiir türü olarak tebarüz etmiştir. (shrink)

The branch of science that examines the spelling features of the words of the Qur'an is called resm-i mushaf/resm-i Osmânî. This science is the source of the mushaf copying activity, which was carried out according to the correct Arabic rules of the period during the caliphate of ʿUthmān b. ʿAffān (d. 35/656). It is accepted that the spelling used in this study, which was carried out by the Companions, was based on the mushafs written in later periods. Today, there is (...) no known mushaf that was spelled under the auspices of ʿUthmān. Therefore, we learn the details of the writing styles in the ʿUthmān mushafs only from the works that began to be copyrighted in the 3-4th (A.H.) centuries. However, it is known that there are some hesitations about the adequacy/soundness of the information given in the works written more than 3 centuries after the activity of copying the mushaf. In this article, in the context of the official writing rules in the main works of the field, Topkapı Palace Museum / Relics Treasure 2 nr. mushaf is examined. The Mushaf, of which there is no doubt that it belongs to the first centuries, is attributed to ʿAlī b. Abī Ṭālib. The aim of this research, which is carried out in a fairly new field in terms of the number of existing studies, is to compare the spelling of the Mushaf in the Topkapı Palace, which was written in the early periods with the rules that can be reached through the works copyrighted a few centuries after the Hijrah, and to see how the rules were applied at that time. In the first part of the article, which consists of two parts, introductory and technical information about the Mushaf is given and its relation to ʿAlī has been examined. It has been reached the conclusion that although the Mushaf was spelled in the early period, it was not possible for ʿAlī to write it. In the second part, the writng of the Mushaf with the spelling characteristics of a total of 1406 words included in the related Works under the headings of "omit, proof, replace, cut/attached spelling, hamza, spelling differences that differ according to the towns where the mushafs were sent" has been compared to TMSK E.H. 2 nr. Mushaf. As a result of the examination of this entire Mushaf, which is almost perfect in terms of the lack of page and verse, it has been determined that there are spellings against the rules in a total of 319 words. This spelling inconsistency, which is also seen in all the ancient Mushafs studied, strengthens the existing question marks about the soundness of the official mushaf rules. This should be accepted as an indication that the spelling of ancient mushafs should be taken into account in order to determine the limits of the science of official mushaf, and for this reason, it is necessary to conduct more research on the writing styles of the mushafs written in the early period. (shrink)

İlyas Altuner, Descartes Felsefesine Giriş [An Introduction to Descartes' Philosophy], 110 pp.

It is well-known that Ibn al-Salāh al-Shahrazūrī (d. 643/1245) has an important place in the field of hadith methodology. In this context, it is possible to see Ibn-al Salah’s influence in a large proportion of the hadith terminology. The fact that the term ḥasan was not substantially included in the hadith method studies before Ibn-al Salah and that this concept became widely known in the field after him led to study the contributions of al Salah on the subject of ḥasan (...) hadith and in this regard, his effect on the term ḥasan. As result it was found that authorities such as Shāfiʿī (d. 204/820), ʿAlī b. al-Madīnī (d. 234/848-49), Ahmad b. Hanbal (d. 241/855) used the concept of ḥasan in various meanings before al-Tirmidhī (d. 279/892) who, according to general acceptance, made the term ḥasan famous for its terminological use. However, it is possible to say that ʿAlī b. al-Madīnī was the first to use the terminological meaning of the concept ḥasan. Actually, the fact that Shafii’ used the term ḥasan isnād for an authentic hadith that al-Bukhārī (d. 256/870) and Muslim b. Ḥajjāj (d. 261/875) would later unanimously narrate, and Ahmad b. Hanbal used ḥasan as gharib, is evidence for the unsystematic use of the term in the early periods. Even though, thanks to al-Tirmidhī, an important place was opened for the concept in riwāya literature, there was no serious mention of the term in later hadith methodology. Therefore, it has been seen that hadith scholars considered the term ḥasan within the scope of ṣaḥīḥ or ḍaʻīf hadith, since they accepted the term as an intermediate concept, and for this reason they did not include the term ḥasan among the subjects of hadith methodology until Ibn al-Salāh. An examination of the argument, that one can act upon a ḍaʻīf hadith, would show that ḥasan hadith might have been interpreted within the scope of ḍaʻīf hadith. On the other hand, the fact that some scholars such as Mughulṭāy b. Qilīj (d. 762/1361) state that a hadith would be called ṣaḥīḥ if it is maqbūl with any presumption, and that there is no point in calling such a hadith ḥasan shows that the ḥasan hadith is considered within the scope of ṣaḥīḥ hadith. The fact that hadith methodology scholars did not mention ḥasan hadith before Ibn al-Salāh stems from the ambiguity of the subject. Contrary to his predecessors, Ibn al-Salāh tried to save the term ḥasan from its ambiguity by combining the different specifications put forward by al-Tirmidhī, al-Khaṭṭābī (d. 388/998), and Ibn al-Jawzī (d. 597/1201). The specifications and interpretations of the term presented by Ibn al-Salāh via his meticulous efforts, have also been adopted by his successors. The term ḥasan hadith has gained an important place in the literature of hadith methodology thanks to the views and definitions built on the descriptions and interpretations of Ibn al-Salāh. In this context, while there are those who agree with Ibn al-Salāh’s descriptions and evaluations of the term, there are also those who criticize his remarks on the subject. However, it has been seen that those who criticize Ibn al-Salāh, along with those who follow him, criticized him by following the path drawn by Ibn al-Salāh. Based on this and similar situations, it was concluded that not only the descriptions and comments that Ibn al-Salāh made, but also his style and methods of handling the subject gave direction to the studies on hadith methodology. In addition, it has been observed that the most compact description of the term ḥasan is put forward by Ibn Hajar and today’s studies are predicated on his description. Within this framework, after emphasizing that there are four degrees of maqbūl hadiths, Ibn Hajar defined the two fields, which were covered by two different descriptions of Ibn al-Salāh, as ḥasan li-zatih and lighairih by Ibn al-Ḥajar. (d. 852/1449) By doing so Ibn al-Ḥajar gave the final shape to the ḥasan hadith terms. He also captured the fundamental point where ḥasan hadith differs from the ṣaḥīḥ hadith because the basic point in question, which was not directly stated before, is a slight flaw in the narrator’s grip. At the end of the study, it was concluded that -as al-Dhahabi (d. 748/1348) also stated- it does not seem possible to determine a comprehensive rule that gathers ḥasan hadiths under a single description. Considering the historical context of the term ḥasan, it has been observed that the most effective description of the ḥasan hadith are the terms ḥasan li-zatih and ḥasan lighairih, which were put forward by Ibn Hajar by transforming the dual division mentioned by Ibn al-Salāh into a more understandable form. (shrink)

In terms of understanding and interpreting a text, both the Christian world and the Islamic world have developed a discipline appropriate to the nature of the belief in their own books. Schleiermacher, one of the names that had a profound effect on modern hermeneutics, proposes two methods, grammatical and psychological methods, in understanding and interpreting the New Testament (Gospels). In this study, an evaluation has been made about whether the psychological method (hermeneutics) of Schleiermacher, who is a Christian theologian, can (...) be utilized in the Qur’anic exegesis (Tafsir) and interpretation (Ta’wil) and the similarities and intersections of this method with the sciences in the Qur’anic exegesis method have been attempted to be explained. In line with this goal, first of all, information about the understanding of the holy book in Christianity and Islam was given. Afterwards, the definitions of the intuitive and comparative method, psychological and technical task proposed by Schleiermacher in his psychological method were made and its contents were explained. In the last part, it has been evaluated whether the aforementioned methods will contribute to the interpretation of the Qur’an, and if a similar method has been formed as a science in the Islamic scientific tradition or in the method of tafsir, this is also stated. In addition, an opinion has been expressed on whether the methods that cannot be used directly in the interpretation of the Qur’an can be applied to the authors of tafsir (mufassirun) and the tafsirs they have written. (shrink)

The common periodisation in Ash‘ari kalām is Ibn Khaldun's distinction between the early and late periods over al-Ghazālī. Although some consider this as an artificial and unrealistic periodisation, we do not think so. For, it is not possible to understand and make sense of the logic and necessity of periodisation without knowing what exactly distinguishes these periods from each other and what kind of great differences and changes occurred in the latter period. The most important factor that distinguishes the theological (...) activities of the two periods is undoubtedly the Peripatetic philosophy that left its mark on the second period. The direct relationship established by the Ash‘ari theologians of the late period with philosophy has been the source of many changes in theology. These changes have manifested themselves in many areas from the understanding of method in theology to the theory of definition, from the use of evidence to the theories of nature, intellect and soul, most importantly from the notion of the Omnipotent God (al-Fā‘il al-Mukhtār) to the metaphysics of possibility-necessity, and from the cosmology of substance-accident to al-umūr al-‘āmma as the main subject-matter of metaphysics. Finally, the changes in the process that started with al-Ghazālī and evolved with Fakhruddīn al-Rāzī brought theology to the brink of philosophization, and at the end of the process, theology turned into a universal (metaphysical) discipline. This situation naturally led to a convergence between the metaphysical thought and theological thought. It is one thing to say that theology is the most honourable and supreme science, and it is another to reveal that it is universal. In this context, al-Ghazālī declared and substituted the Islamic theology as a religious universal discipline for the first time. Actually, this substitution has a hidden philosophical/metaphysical meaning and message. Al-Ghazālī 's characterisation of theology as a universal science can also be interpreted as a challenge to both the sciences of the field it belongs to and the sciences outside itself, with its disciplinary encompassing and priority for theology. It should not be forgotten that theology, while confronting and coming to terms with philosophy and metaphysics, integrating with the subjects it has taken into the field of study, on the other hand, it has to maintain and protect the religious character it belongs to and represents. (shrink)

Descartes, one of the 17th century philosophers, likens philosophy to a tree in the context of the classification of sciences. According to him, philosophy is a tree: roots are metaphysics, body is physics and branches are medicine, mechanics and ethics. This classification is also called as the tree of philosophy and it symbolizes the scientific paradigm of the Cartesian tradition and therefore the modern philosophy in general. Descartes' famous tree was shaken with a heavy question asked three centuries later by (...) the German philosopher Heidegger. Heidegger asks the French philosopher: “What is the soil of the Philosophy tree?”. We want to go back in time before Descartes, keeping this challenging question of Heidegger and aiming to find the answer given by the famous Ottoman scholar Tashkubrizadah. In his three-volume work called as Miftâh al-Sa‘âdah, Tashkubrizadah sets out a very distinctive classification of ‘ulûm that have not seen before. What also attracts our attention here is that Tashkubrizadah also draws a tree symbol just like Descartes in his classification. We see this foundation in the section headings of his work. These headings also have a special importance in terms of showing the boundaries and depth of Ottoman ‘ilm tradition. (shrink)

In the present study, inspired by the studies in the literature, we consider Min matrix and its Hadamard exponential matrix family whose elements are Chebyshev polynomials of the first kind. Afterwards, we examine their various linear algebraic properties and obtain some inequalities. Furthermore, we shed light on the results we obtained to boost the clarity of our paper with the illustrative examples. In addition to all these, we give two MATLAB-R2023a codes that compute the Min matrix and the Hadamard exponential (...) matrix with Chebyshev polynomials of the first kind entries, as well as calculate some matrix norms. (shrink)

Plato argued that knowledge of human nature can be reached through dialogue and dialectical method in accordance with the Socratic heritage. In his philosophy, man can be defined as being capable of rationally answering a rational question. By giving rational answers to himself and others, human also becomes a moral subject. In Plato's philosophy, we see a clear program based on human nature. Issues related to human nature are discussed in the process of applying Plato's theory of ideas to the (...) field of morality, art, politics and education. What emerges in practice, for example, right and fair behavior is a manifestation of the principle of truth and justice. According to Plato, man reflects the character of the state he lives in. To understand a person, it is necessary to consider the society in which he lives. The state is not an institution that people come together and establish with their own will, but an organism, a whole. According to Plato, in order to grasp the true meaning of human society and to arrange it properly, one must first comprehend the astronomical cosmos. Because, knowing the meaning of the concepts of harmony and order is possible only by understanding the astronomical cosmos, which is the expression of an eternal order. While studying the astronomical cosmos, a man comes to the idea of harmony and order itself. Indeed, the infinite canonical and harmonious movements of the stars in this pre-eternal order on their perennials lead to the concept of law itself. People who admire this harmony and order in the sky want to realize a model of it on earth. He concludes that the laws that will rule over the human world must be continuous and compatible, just like the laws in the world of stars. Thus, the state must be an earthly model of the astronomical cosmos. If a person lives in the state, he should realize this harmony and order in the state in his own spirit. (shrink)

The Book and the Sunnah are the two main sources of Sharʿī science. These two sources are based on narration which requires an absolute certainty, and this makes the reports, especially the mutawātir reports, important for Sharʿī sciences. Many people were involved in the transmission process of the Sunnah and the Book; therefore, Islamic scholars remained loyal to the technical concept “mutawātir reports” which is used in logic and is not open to doubt in terms of credibility. This is particularly (...) important for the science of kalām, which deals with matters of faith. On the other hand, in the science of fiqh, which deals with the practices of the Muslim individuals such as worship and procedures rather than the matters of faith, only the reports that the believer will accept, rather than those that everyone will approve, are sufficient. In this context, as per the science of fiqh, it is sufficient to form a dominant opinion, rather than an absolute certainty as in the science of kalām, for acting upon reports. Some factors, such as the acceptance of conjecture sufficient in the matters associated with fiqh and the low number of mutawātir reports on fiqh matters, also affected the fuqahā’s understanding of certain knowledge. In the context of transmission of the Sunnah, fuqahā partially changed the nature of the concept “mutawātir reports” by going beyond the technical understanding of tawatur. The most important change made by the fuqahā in the nature of mutawātir reports was the inclusion of the phenomenon “sened (chain of transmission)”, which is used to ensure credibility to ḥadīt̲h̲s, in the understanding of tawatur. So much so that while the number rather than the qualifications of the people who convey the reports is important for the credibility of the mutawātir reports in the science of logic; in the determination of mutawātir sunnah, the number of the narration channels which consist of just and fair-minded narrators was taken as a basis in line with the hadith “Whoever ascribes to me what I have not said then let him occupy his seat in Hell-fire.” Even some methodologists valued the justness and fair-mindedness of the narrators so much that they included the famous reports in the scope of mutawātir reports, even though the first layer was ahad, due to their trust in the narrators in the later layers. However, in technical sense, for mutawātir reports, the qualifications of the narrators or who they are is not important at all. On the contrary, any person from a different religion, sect or disposition can take a role in the transmission of mutawātir reports. However, there is no place for fasiq narrators, let alone non-Muslims, in fuqahā’s concept of sened-centered mutawātir reports. Spiritual mutawātir is one of the subjects affected the most by this new understanding of tawatur based on isnād (reporting the chain of transmission). Normally, spiritual mutawātir is the agreement of the reports, conveyed in different texts by a large number of people who cannot agree on a lie, on a common meaning. However, fuqahā interpreted spiritual mutawātir as ahad ḥadīt̲h̲s with different chains of sened reaching a certain number and denoting the same meaning. What makes these two reports different is that the number of narrators assures the credibility of reports in the first one whereas the trust in the justness and fair-mindedness of the narrators does in the second. As a matter of fact, it is not possible to talk about such a spiritual mutawātir if the trust in the justness and fair-mindedness of the narrators who convey the ahad reports is damaged. This approach of spiritual mutawātir was used by the mutakallimūn as much as by the fuqahā. However, they used this approach of mutawātir mostly for matters that are evidenced by the Sunnah but not associated with the essentials of religion, such as Shafa'ah (intercession), Hawd al-Kawthar (Pond of Abundance), Ru’yat Allah (seeing Allah), and imams’ being from Quraysh. Thanks to this new concept of tawatur, Islamic scholars included many ḥadīt̲h̲s that are normally out of the scope of the technical definition of mutawātir reports, in the scope of spiritual mutawātir, and thus provided a credibility to more ḥadīt̲h̲s. (shrink)

The history of the mushaf, which began with the collection of the verses of the Qur'an in the era of Hazrat Abu Bakr, holds a significant place in terms of the science of qiraat and the methodology of tafsir. It is not possible to say that the subject, which is the focus of Western researchers especially to prove their thesis that the Qur’an is the human word, is popular in our country. At this point, in this study prepared with the (...) aim of contributing to the field, tafsir introductions and mushaf history issues were examined. Many of the tafsir works provide valuable information about the history of the mushaf. In this direction, one of the important works of tafsir, Garāib al-Qur'ān, Tafsīr al-Khāzin, Jawāhir al-ḥisān, Fath al-rahmān Rūh al-meānī, Tafsīr al-Marāgī and Tafsīr al-hadīs were analyzed. They constitute the basis of our research because they contain rich information about its history and have not yet been examined in this respect. In this regard, the introductions of the aforementioned commentary works are examined under headings created according to the subjects. First of all, the issue of turning the Qur’anic verses into mushafs during the period of Hazrat Abu Bakr is discussed, and then the principles observed in the mushaf copying activity in the Hazrat Osman period, how many companions were in the commission, the number of mushafs that were copied and sent to the leading towns of the period, and who made the surah arrangement in the mushafs are examined. In addition, information shared about the official mushaf rules and whether these rules must be taken as a basis in the writing of the mushafs is included. Finally, within the context of personal companions’ mushafs, the study delves into the claims, accusations, and debates surrounding the mushafs with Hazrat Osman. (shrink)

In this paper, the scientific realism/anti-realism debate, which is one of the most popular topics in the metaphysics of science, will be examined in supporting the realistic wing. In this respect, the discussion will be conducted by keeping the subjects of ‘existence of an external mind-independent world’ and ‘unobservable entities’ at the center of this paper. In the context of understanding the world, ‘Science’ activity is not the sum of the research carried out only by considering empirical data; on the (...) contrary, it will be claimed that it is an endeavor that pursues unknown but interesting things (such as protons, photons, or viruses) and tries to give meaning to the world. Thus, against the empirical rigid attitude of anti-realism –bearing in mind the views of logical positivists; it will be illustrated that scientific realism is an understanding based on metaphysics and has a philosophical basis. (shrink)

Bu çalışmada din görevlilerinin mesleki doyumu ile örgütsel adalet algısı arasındaki ilişki incelenmiştir. Çeşitli kurum çalışanları örnekleminde, yapılan çalışmalar örgütsel adalet ile mesleki doyum arasında bir ilişkinin olduğunu göstermektedir. Fakat din görevlileri ile ilgili olarak örgütsel adalet ile mesleki doyum arasındaki bir ilişkiyi konu edinen bir çalışmaya rastlanmamıştır. Yapılan işten memnuniyet duymak anlamına gelen mesleki doyum çalışanın iş verimini artırmaktadır. Bununla ilişkili olarak da çalışanın, kurumu tarafından çalışanlara adil davranıldığına ilişkin algısı mesleki doyumunu etkilemektedir. Bu çalışmada din görevlilerinin örgütsel adalet (...) algısı ve mesleki doyumu arasındaki ilişkiyi belirlemek için, ilişkisel tarama modeli kullanılmıştır. Veriler ise örgütsel adalet ölçeği, mesleki doyum ölçeği ve demografik değişkenlerin de bulunduğu bir form ile Antalya’da görev yapan 380 din görevlisinden elde edilmiştir. Söz konusu iki değişken arasındaki ilişkinin analizinde korelasyon ve yapısal eşitlik modeli kullanılmıştır. Çalışma sonucunda din görevlilerinin örgütsel adalet algısının, mesleki doyum ile orta düzeyde, pozitif yönde ve anlamlı ilişkisinin olduğu tespit edilmiştir. Açıklanan varyans açısından ise örgütsel adalet algısının, mesleki doyuma ilişkin toplam varyansın %17’sini açıkladığı belirlenmiştir. (shrink)

The main purpose of the article is to examine the experiences of students regarding the effect of theological education on their religiosity. The working group consisting of students continuing their education at Akdeniz University Theology Faculty was determined by using criterion sampling. The first criterion was determined as having studied the "Religious Education" course. The second criterion is that the participants were selected from the 3rd and 4th grade students, based on the assumption that they should have studied enough to (...) enable them to make an assessment about theology education. The total number of participants is 54, including 32 girls and 22 boys. The obtained data were analyzed with the descriptive analysis technique. As a result of the analysis of the data, the experiences of the participants regarding the effect of the theology education they studied on their religiosity were collected under three themes. These; those who think that theological education positively affects their religiosity, those who think that theological education negatively affects their religiosity, and those who think that theological education has no purpose related to religiosity. (shrink)

It is evident that the Ottoman state made radical reforms to overcome the crises it had fallen in various fields, especially since the Tanzimat era. In this context, the preparation and codification of “Majalla-i Ahkām-i Adliyya” is undoubtedly one of the most important events of both the Ottoman legal history and the history of Islamic law. It is not a whole and complete civil law since it mainly covers debts, partly property and judicial /procedural law. “Munākahāt ve Mufārakāt” subjects corresponding (...) especially to the field of family law and the related law articles are not included in Majalla. The work that forms the basis of our paper was written precisely to fill this gap. The work in the nature of translation and commentary of Kadri Pasha’s book, al-Ahkām al-shar'iyya fi al-Ahvāl al-shahsiyya, which is a draft law, was born out of the need for a compact text on family law. It is also a response to the criticisms in his era towards the Islamic Family Law verdict. Its preparation about twenty years before the Family Law Decree is also a helpful clue in analyzing the nature of the work. In addition to translation, Hasan Riza strives to make the marriage contract, the responsibilities of the spouses, divorce, lineage and alimony subjects understandable, and to respond to the criticisms on these issues. When his effort is evaluated together with the religiously referenced commentary he made to Qānūn-i Asāsī, it can be described as the proof of the accuracy of the family law judgment, especially in the classical fiqh literature, and the defense of the conformity of these provisions to intact human nature. While this article mainly examines the nature of this work, it also aims to describe the criticism issues that the author’s era produced regarding the jurisprudence. The eight blurbs (taqrīz) at the beginning of the work are indicative in this regard. Bureaucratic and scientific relations and controversial issues on the agenda can be understood from these blurbs. In these blurbs, some references are made to the feminist movement along with the observations concerning the status of women. When approaches handled here are combined with the informtion as to the historical roots and the phases of feminist movement, it would be possible to reach the intellectual memory of that period. Determination and analysis of Darguzīnī’s identity and status is an indispensable requirement of this study. (shrink)

The third century of the hegira represents an extremely important period in terms of the formation process of Islamic sciences and the acquirement of the identity of a systematic school of fiqh madhhabs. In terms of the Zaydiyya madhhab, this century has an identity that affects the next period in terms of both political and scientific studies. Because in this period, the scholars of the madhhab like Kāsim al-Rassî (d. 246/860), Ahmad b. Isā (d. 247/861) and Yahyā b. al-Husayn (d. (...) 298/911), who were in a leading position both in politics and in sciences such as kalām, hadith and fiqh, emerged. Kāsim al-Rassî, who was accepted as the star of the Ahl al-Bayt by Zaydî sources in the first period, was presented as the Plato of Muslims by orientalists in modern studies. The main reason why today's studies on him are mostly about the history of sects and theology, most of Rassî's works are about kalām. However, Kāsim al-Rassî is an important name in the science of fiqh and İslamic legal theory as well as in the science of kalām. According to Abī Tālib Nātik bi’l-Hakk (d. 424/1033), one of the important jurists of the Zaydiyya madhhab, Rassî was a scholar who came to the fore with his ability in fiqh issues; in order to see his ijtihād method, his skill in furû al-fiqh, his mastery in using hadiths and knowing the disagreements of scholars, ‘‘Masā’il al-Dja’far b. Muhammad and Abd Allah b. Hasan” should be consulted. Rassi's epistles named Kitab al-Nāsikh wa’l-Mansūkh, Kitab al-tahāra, Kitab al-salāt al-yevm ve al-Laylā and Kitab al-menāsik are important studies on fiqh that have survived to the present day. In addition, Mueyyed-Billah (d. 411/1021) compiled Kāsim al-Rassî’s and Yahya b. al-Husayn's views on fiqh in his work named al-Tecrîd. Kāsim al-Rassî's views on fiqh are also determinative in later fiqh books such as Tahrîr, al-Cāmi' al-Kāfi, al-Intisār and al-Azhar. In time, the emergence of a jurisprudence sect named Kāsimiyya in Zaydiyya, referring to his name, is also important in terms of revealing his position. Although Rassî's views on fiqh have been referred to a number of studies in our country, no independent study has been found that deals with his views on fiqh. However, considering both of his works on fiqh that have survived to the present day and the early works in which his views are compiled, it is obvious that Kāsim al-Rassî's views on fiqh deserve an independent works. The aim of this study is to reveal Ressî's position within the madhhabs and his perspective on fiqh in general. In this context, in the study, the period in which Ressî lived, his life and works were briefly mentioned, and then the basic views of the fiqh, especially in the field of worship, were discussed in outline. (shrink)

Mezar yapımı insanlık tarihi kadar eskidir. İlk insandan beri var olan bu yapı, her toplumun kendi gelenek ve inançları doğrultusunda farklı şekillerde tezahür etmiştir. Bu çalışma Türklerin tarih boyunca insana vermiş oldukları değerin bir göstergesi olarak mezar taşı kültürünün son dönem uygulamaları hakkında bilgi vermeyi amaçlamaktadır. Dolayısıyla 19. yüzyıl ve sonrası Osmanlılarda mezar taşlarının almış olduğu şekilsel değişimler ve hüsn-i hattın uygulama biçimleri örnekler üzerinden verilmiş, araştırmaya konu olan yüzyılı temsilen iki mezar taşı detaylı incelenmiştir. Çalışmanın problem durumu “Yazı mezar (...) taşlarında ne zaman kullanılmaya başlandı? İstifli yazılar mezar taşlarında neden kullanılmıştır? İstifli yazıların zirve uygulamaları hangi dönemde olmuştur?” şeklinde tespit edilmiştir. Çalışmamızda nitel araştırma yöntemlerinden kaynak tarama, örnekleme, karşılaştırma, kaynak göstermeye başvurulmuştur. Çalışma hat sanatının en güzel uygulama alanlarından biri olan mezar taşı kitabetindeki yerinin görülmesi ve tarihi seyrinin öğrenilmesi açısından önemli olduğu söylenebilir. (shrink)

Success is a positive outcome resulting from an evaluation based on cer-tain criteria. Changes in these criteria will directly affect people's assessment of success. Today's world is living in a period dominated by a modern point of view. Therefore, evaluations of human achievement are usually made from this perspective. Since existence is composed of matter in the desecrated perception of the modern period, the first criterion of success is material gains. However, according to the Qur'an's conception of existence, matter is (...) only one dimension of existence. For this reason, the success criteria of the Qur'an differ from the criteria accepted by modernity, which excludes the sacred and metaphysics. In this case, the issue of what characteristics a successful person should have comes to the fore. In this article, the values of the Qur'an and the successful human profile it draws are examined from a comparative perspective in the context of the worldview of modernity that is based only on matter. This examination will be tried to be made through the equivalents of concepts and values such as freedom, good/right work, success and martyrdom in the Qur'an and positivist modern thought. Detection, analysis and comparison methods are used throughout the study. This study, aims to determine what the success criteria are in the general understanding of modernity and the Qur'an in theory, so that today's people living in modern times will be able to provide an opportunity to inquire about what understanding and values they have built their lives on. (shrink)

Şerh literatürü özellikle hadis söz konusu olduğu zaman kapsamlı ve meşhur örnekleriyle tarihten günümüze kendine özgü bir alan açmıştır. Bugün de bu edebiyatın bir yansıması olarak çeşitli çalışmalar yapılmaktadır. Bu çerçevede anlam-yorum vurgusunun ön plana çıktığı ve ilkelerin ele alındığı müstakil eserler de telif edilmektedir. Hem Türkçe hem de farklı dillerde yapılan bu çalışmaların araştırmacılara farklı açılımlar sağladığı ifade edilmelidir. Bunlardan biri Seyyid Abdülmâcid el-Gavrî’nin konuya giriş niteliği taşıyan ez-Zavâbitu’l-esâsiyye li-fehmi’l-hadîsi’n-nebevî adlı kitabıdır. Kitapta dokuz temel ilke örnekler eşliğinde ele alınmış (...) olup hadis araştırmalarına yeni başlayanların istifade edebileceği bir kaynak niteliği taşımaktadır. (shrink)