Abdulmelik

Res. Assist.

Günümüz Ölçü Birimlerine Göre Tarım Ürünlerinin Zekât Nisabının Tespiti

Mahmut

The word “color” is defined as the feature that distinguishes one thing from another. Colors initially used by people to define their environments were over time transfigured into symbols or signs of different ideas. Eventually, colors became invested with cultural, social, political, and religious significations. The physiological and emotional impact of color on every individual is influenced by varied factors such as past experiences, culture, religion, natural environment, gender, race, and nationality. Colors are used effectively in almost all areas of life and have become a psychological tool. They can transmit positive or negative messages, encourage sales, calm a crowd, remove exuberance, or perform diverse therapeutic functions. Colors denote a non-verbal form of communication. Every color is vested with numerous aspects. The meanings assigned to colors may vary depending on cultures and conditions.Culture and religion function as factors that designate the positive and negative meanings of colors. For example, black represents the negative aspects of life in black Arabic literature. Because it has been used to describe black people in cases such as infidelity or deception, murder or fear in the stories told in some works, the color is considered as bad luck or bad luck, the color black as death, extinction and death the use of black color in proverbs to describe bad, difficult and distressing situations and to describe bad things in daily conversations.Black appears in different forms in six verses of the Qur’an. It is used to describe situations such as determining the time of fasting or specifying the colors of the roads passing over the mountains. It is also employed to characterize infidels, criminals, and hypocrites. It is used in varied forms in the hadiths: to indicate the color of people, animals, clothing, and various foods as well as to symbolize evil, sin, darkness, devil, and the color of hellfire. White conveys a positive significance for many reasons. Because it has been used to express for beautiful things in prayers, the dog with different colors, etc. the choice of the white one of the two animals, the color of white being an indicator of wealth and nobility, the color of the night sometimes turning white, the body of some deceased persons being white, the adjective of chaste and chaste people with the word white, the previous prophets wearing white clothes, the envoys wearing white clothes, the use of the white handkerchief as a symbol of peace, the use of white as a sign of optimism in ancient works, and the use of white for good things in proverbs. White is mentioned in different forms in twelve verses of the Qur’an. Some verses designate white as the color of the rope, goblet, or milk; in others, it is used to describe the light bestowed on the visage of believers and indicates mercy, good news, and virtue. In some hadiths, angels of mercy generally represent “white” states such as mercy, modesty, cleanliness, goodness, humility, purity, guidance, being removed from fitnah, and being in Paradise.Red is used negatively in Arabic literature because it has been used to described to the severity of the war and the multitude of those who died in the war, the red eye as a sign of wrath, the danger, the devil, the rage and lust. However, no verse in the Qur’an employs red to denote a negative meaning. Red is used both metaphorically and literally in the hadiths to convey numerous negative meanings such as to reflect the color of the Prophet’s angry face, to represent the color of long-burning hellfire and drought, and cited as considered by the Prophet to be a distracting color and a source of strife. Red is also employed to transmit positive connotations: red clothes or accessories such as hats and turbans signify boasting; red jewels such as rubies and red roses symbolize love; red cheeks indicate beauty; a red face epitomizes shyness in literary expression. Redness is often considered an indicator of health and physical strength; it also arouses extreme desire and is accepted as the color of freedom.Blue is invested with negative connotations in Arabic literature because It is seen as the color of smoke, the king of the jinn is accepted as blue, some Romans fought by Muslims have blue eyes, and those who are far right or band of partisans are described as blue. It is mentioned as a sign of fear in the Qur’an and the hadiths. Noteworthily, the color blue attains a positive meaning in Arabic literature in congruence with the changes in the perception of blue eyes over time. With time, blue begins to transmit the additional sense of peace and calmness it evokes in people because it appears as the color of the sea and the sky. Blue is regarded in the early periods as the eye color of the enemy but later turns into the eye color of the beloved and also represents calmness, peace, thought, and optimism.Green is used positively in Arabic literature. It has become the symbol of jewelry such as emerald and ruby, describing fertility and abundance, adding a different beauty to the beauty of nature, telling good deeds with green, the domes of various masjids and mosques being green or naming them with the color green. characterizing people with good manners and adab as green-hearted, and naming some black virtuous people as green. Eight verses of the Qur’an mention green to convey favorable meanings: it describes the color of the earth, the revival of nature, the color of heaven and its clothes and life. In the hadiths, the green indicates the verdure and peace in the world and is imbued with positive signification because the Prophet wore and recommended green clothes, and it was designated as the color of heaven.Arabic literature infuses yellow with negative connotations: The person’s skin color becomes yellow due to extreme anger, fear or various diseases, blond people are reproached or vilified, and the color yellow is used more in the sense of envy in proverbs. The Qur’an mentions yellow to denote varied phenomena, four negative and one positive. In three verses, yellow describes attractiveness, transience, and submissiveness to worldly life; one verse denotes it as the color of the camel to indicate the severity or magnitude of fear. The affirmative connotations of yellow could be ascribed to the following reasons: In some periods, blonde women are considered as beauty monuments, the colors of various&nbsp;assets such as the moon, sun and stars, and precious materials such as gold and saffron are yellow, and yellow dresses were popular for a period. The Qur’an mentions yellow in a positive sense as the color of ornament and charm. The hadiths record various rumors that the Prophet dyed his hair, beard, turban, and clothes yellow; that he liked to have his hair dyed yellow; that his favorite color was yellow; and that yellow denoted the color of the flag.Colors are used effectively in almost all areas of human life, and it would thus be inappropriate to contemplate them separately from poetry, which emanates from society. Arab poets handled colors meticulously and used them extensively in their poetry: in descriptions of nature, sometimes using the different tones of the same hue for other types of poetry, and sometimes to evoke phenomena such as darkness, light, blood, or sea, garden, and sun. The colors used in Arabic poetry may be said to be shaped in concordance with the contemporary living environment of poets. For instance, green is almost non-existent in the Arabic poetry of the Jahiliyya period but was used abundantly during the Abbasid era, which also denotes the time when colors began to be effectively used in poetry to describe people.In general, black, red, blue, and yellow are negatively connoted. White and green are accorded more positive significations and uses. However, no color should be evaluated merely as positive or negative, or as specific to a certain poetic theme. Numerous poetic examples may be cited to demonstrate that almost every poet has used the same color to denote different people and to connote both positive and negative meanings. Therefore, colors may be asserted to be shaped in accordance with the imaginations or experiences of poets. Black and white stand out as colors used consistently and effectively in all periods. Exception examples may be observed in colors used in poems written from the Jahiliyya period to the Modern era; however, it can be claimed that colors preserve their first meanings.&nbsp;

Arap Şiirinde Temel Renklerin Anlamsal Boyutları ve Değişim Süreci

İbrahim

Assist. Prof.

Mahmud

Assoc. Prof.

The Juha prototype has infiltrated the collective memory of discrete national cultures and peoples. The phenomenon permeates the very fabric of societies that celebrate this archetype and has sustained its bare simplicity as an international sign of its uniqueness. The ingrained exemplar has undergone significant changes through decades of the oral&nbsp;circulation of the anecdotes. Juha’s character interacts in distinct and unfamiliar manners with daily realities, revealing satirical episodes that display his positions on politics and society. His anecdotes, sayings, and actions depart from the extant societal rules and confront them sarcastically. All forms of his community and kin keenly express their appreciation of this popular culture hero, revisiting his anecdotes through multiple rhetorical forms such as stories, jokes, proverbs, and children’s stories.This paper encompasses three sections. The first part identifies the characters Juha alArabi and Nasreddin Khoja al-Turki and recounts their histories by referencing Arab and Turkish sources. The second segment delves into the structure of stories, discussing the characters, their natures, and their functions in the exposition of the story. This section outlines the ways in which they interact with events as protagonists producing linguistic signs and generating paradoxical ideas of the familiar. It also examines the spatial structure of the settings, their aesthetics, and the roles they discharge in the development of the described events. Further, this section analyzes the chronological aspect, demonstrating how time functions to advance events and represent the historical ages in which the anecdotes occurred. The third part comprises the comparative investigation of the similarities and differences between the Arab and Turkish anecdotes and their distinct representations in Arabic and Turkish literature. The paper concludes with an overview of the most significant outcomes of the study.&nbsp;The study generally takes the descriptive approach and applies the principles established by the American school of comparative literature. It is grounded in seeking similar relationships between different geographies of literature and adopts the marriage of the artistic and the literary as a special approach. The American school expanded the field of comparison and liberated comparative literary studies from the confines of national frameworks and issues of influence and vulnerability. Rather, it scrutinizes literary traditions from the perspective of cultural exchange without the expression of preference for one literature over another except to the extent of the production of new images, patterns, and symbols. The American school of comparative literary study is founded on multiple pillars and incorporates the need to comprehensively study literary phenomena without taking political and linguistic barriers into account. This theoretical perspective relates to the study of history and literary works through an international lens; it allows the critical analyses of different bodies of literature without considering influence and vulnerability vis-à-vis the literary works of different nations and peoples as well as their arts, philosophies, histories, and social sciences.The most important findings of this study include the following:&nbsp;- The oral or written reports illustrate the similarities in the physical image of the two characters, Juha and Nasr al-Din Khoja. His most significant formal distinguishing characteristics comprise a turban, robes, a long beard, and medium stature. Juha is&nbsp;portrayed in most stories as accompanied by a donkey. This depiction incorporates paradoxes related to connotations of science and wisdom represented at the time by the turban in the relevant civilizations and the simplicity of rural life evoked by the donkey in the heartlands of Anatolia.- The personality depicted by Juha the Arab and Nasr al-Din Houja al-Turki is complex and his attributes are unusual. Arab popular culture apprehends this character as a foolish man who exists outside the framework of social assignments. Therefore, he claims the right to say what he wants to whosoever he wants and can directly express his thoughts.- Juha’s ambiguous and contradictory qualities and reactions distinguish him as the protagonist of anecdotes. His indeterminacy makes readers and audiences continuously search for definitive answers, entering a state of temptation to hunt down secrets that remain obscure and uncover the blockages.- The wit displayed in the anecdotes and the ability of the two characters to influence audiences and readers stems from the genius of the Arab and Turkish peoples and their skilled expressions of the hopes and pains of people along with their need to laugh in the darkest of times.- The Turkish Juha archetype influenced the Arab model, resulting in the similarities in the stories as well as in the two characters and their narrative functions in most anecdotes.Nasr al-Din Khoja distinguished himself from the Arab Juha in some respects. Some of the Turkish characters did not appear in the Arabic tales attributed to Juha. They included soldiers, judges, the administrator, the governor, the financial official, the teacher, students, and some of the masters of crafts disseminated during the Ottoman era. The omissions also encompassed the means of new Anatolian life in the twelfth and thirteenth centuries AD and were probably imposed by the absence of these aspects in the realities confronted by the Arab Juha.The character of Juha has been described in varied literary genres of Arabic literature. He appears in plays enacted in theaters and in oral or inscribed stories. Turkish literature has similarly invested the character of Nasreddin Hoxha in children’s literature, school books, novels, children’s programs, and short stories. These diffusions reference the position achieved by these two characters in the Arab imagination.&nbsp;

Arap ve Türk Edebiyatı Arasında (Nasreddin Hoca) Cuha Karşılaştırmalı Bir Edebi Çalışma

Situating an Informal Funds Transfer System in Islamic Legal Theory:  The Origin of Hawala Revisited

Fadi

Entrustment Ethics and Secularism: Taha Abdurrahman’s  Perspective

Mustafa

Osmanlı’nın Kudüs’te Nüfuz ve Meşruiyet Arayışı (1703-1789)

Emrah

M. Mustafa Çakmaklıoğlu’nun Tasavvuf İsimli Kitabının  Değerlendirmesi

@JOURNAL_BOX_EARLYVIEW

YUNUS EMRE ÖZEL SAYISI (ARALIK 2021) YAZI ÇAĞRISI

Fuat

Prof.

The Ottoman state continued the traditions of previous Islamic states by adding its own specific traditions. One of these is the tradition of refutation (raddiyah), which included criticisms and religious debates against Judaism and Christianity. Islam identifies itself as the continuation of Judaism and Christianity to legitimize itself. We have information about the existence of religious disputes between Ottoman Muslims and Christians (Gregory Palamas—the ulema of the Bursa and Iznik, and Manuel II. PaleologosHacı Bayram Veli) from the beginning of the Ottoman state to the conquest of Istanbul by Mehmed II (the Conqueror). However, we do not have any information about the existence of any refutations written by the Ottomans in that period. Therefore, Risālah, which is the subject of this article and which is relatively certain to have been written in 1454/55, approximately two years after Fatih’s conquest of Istanbul, is the first example of this literature. In the text, neither the reason for writing the refutation nor the name of Risālah or the author is given. These are not mentioned in any other contemporary biographical books either.It is understood from the contents of the Risālah that it is a defense of Islam against Christian claims rather than a direct criticism of Christianity, indicating that it was written in response to such a criticism of Islam. However, in an environment where Mehmed II (the Conqueror) put an end to Byzantium and called himself the emperor of the east and west, such an open criticism does not seem very likely. However, religious discussions were held between Mehmed II (the Conqueror) and Gennadios II Scholarios, whom he appointed as first patriarch of Muslim Istanbul. We know that Mehmed asked Gennadios to write a text that summarized the Orthodox faith, which text we have today. When one considers the title of the text of Gennadios, generally known as the Confession (Itikatnāmah), as “The Only Way to the Salvation of Humanity” and its explanations about the Christian faith, it will be seen that it contains implicit challenges to the claims of Islam. Therefore, as a reasonable conclusion, we believe that the Risālah was requested to write by Mehmed II as a response to the secret challenge contained in these religious negotiations and Gennadios’s text. We have two manuscripts of Risālah. The first and the&nbsp;oldest manuscript was found at the French National Library. The second manuscript dates to the seventeenth century (1657 CE) and was found at the Library of Leiden University. Neither of them is based on an author copy. The French manuscript may have been used as a source for the Leiden manuscript or both of them may have used another manuscript that we do not have.The Risālah consists of three parts. The first part is devoted to demonstrating how the religious discussion in the presence of the sultan would take place. In addition, It provides how the answers to give for the questions asked by Christians. According to the title, this chapter treats two themes. One of them is the methodology concerning the Muslim– Christian religious discussion in the presence of the sultan. Second, the author sets forth questions that Christians ask about Islam. He divides those questions into those that are scientific and those that are popular. He then communicates the questions and offers the answers given by Muslims.The second part contains the miracles of the Prophet. In this chapter, the author mentions, as a first topic, Christian suspicions about the miracles of Muhammad and then analyzes those suspicions to demonstrate their invalidity. According to the author, the miracles of Muhammad are properly divided into two groups. The first group is preprophetic miracles that prepare Muhammad for his prophethood and are named as Irhāsī. The second group consists of Tasdīkī miracles that demonstrate the claim of prophethood by Muhammad as true.The third chapter deals with those who oppose His prophethood. In this chapter, the author discusses those who do not accept the prophethood and divides them into two groups. The first group argues that there is no need for the prophethood. According to the second group, Muhammad was not sent to all human and non-human beings. The two groups together comprise 10 sub-groups.&nbsp;The main source of the Risālah is Zāhidī’s ar-Risālatu’n-Nāṣıriyyah. Zāhidī wrote his text to express how the Muslim–Christian debates in the presence of Berke Khan should be conducted. This supports our acceptance that the cause of the anonymous author’s writing Risālah is the conversations between Mehmed II (the Conqueror) and Gennadios and the Itikātnâme written in this context. The Risālah has been written expressly to respond to such criticisms. However, it can be said that Mehmed II’s discomfort with Gennadius discussion style is a primary effect of those discussions. It can be observed in the fact that the author of the Risālâh includes the issue related to the religious discussion in the presence of the sultan, which Zâhidī included in the third chapter, immediately after the introduction of the Risālah.&nbsp;

Fatih-Gennaidus Tartışmasının Ürettiği, Konjonktürel Bir Hıristiyanlık Eleştirisi

Islam

The purpose of this paper is to present a syllabus of the ”Language Proficiency” course in terms of objectives, teaching plan, activities, and suggested references. This paper responds to the growing interest in the proficiency frameworks, which appears in many lectures, courses, and articles on the subject. This paper also addresses the interest of many researchers in developing their work in the light of those frameworks and the authors’ desire to align their materials with the frameworks’ levels. In particular, the Common European Framework of Reference for Languages and the American Council on the Teaching of Foreign Languages (ACTFL) language proficiency guidelines. However, all this interest reflects a relatively superficial knowledge of the subject without going in depth.After an accurate and extensive literature review in the language proficiency domain, the research for this paper found that graduate programs lack any course that studies, explains, and criticizes the language proficiency domain except some training courses that cover it briefly in a few hours of study. Clearly, this is not adequate to build a robust grounding in this domain for research.The literature review in the language proficiency domain also found that there are three main dimensions to consider. The first is the terminology of the field that has been tainted by ambiguity and confusion over the past 70 years. This has created a situation where any given term may have more than one meaning according to the writer and their time. In addition, at the same time, a single concept may be described by more than one term. This difficulty applies to terms such as “proficiency,” “competence,” and “strategy.”The second dimension of this topic is that many of the existing proficiency models reflect their authors’ concepts regarding what humans need to understand and communicate language. There are several theories and models titled “communicative competence” and “communicative language ability” that share some components but differ in others, like sharing the same concept but differing in its names, or agreeing in the names but differing in the content. This essentially renders the descriptive terms meaningless.The third dimension consists of those frameworks that emerged in response to the need of people working in the foreign and second language field for standard scales to measure a given individual’s language proficiency. Those frameworks have been numerous over the past seven decades, and each of them came to work in a specific context. Some are prepared for the governmental context, while others are more suitable for the military. Additional scales work for the rehabilitation of immigrants, for academics and the workplace while still others work best for education. There are also calls to develop a scale for Arabic that suits the language and its speakers, and indeed, researchers have begun to present proposals in this field.The main research question is what is the full description of the language proficiency subject? To answer this question, the researcher undertook the following: (1) reviewing the foundational studies for the subject of language proficiency to establish the width and depth of the field; (2) assessing the methodology in which the various sources of language proficiency are presented and the dimensions of the subject in various resources; (3). proposing a vision for the language proficiency subject plan, distributed over a specific time frame; (4) presenting the vision to a group of referees, experts in teaching Arabic to speakers of other languages; and (5) producing the final vision of the language proficiency subject in the light of referees’ notes.Course Prerequisites: Foundations of Teaching Arabic as a Second LanguageThe number of credits: Three credit hoursThe final proposal of the subject consists of several components, the most important of which are:First–Summary of the course: The course introduces common terms in the field of language proficiency and introduces several famous models of language proficiency that have influenced the educational literature. The course will also review several of the most famous international frameworks for language proficiency. It also attempts to develop an Arabic proficiency framework and train students to analyze and criticize the existing models and frameworks. Further, it also suggests short tests in light of those models and frameworks and linking them with common teaching methods. Also, the course would seek to analyze some textbooks for teaching Arabic in light of the language proficiency concept and present their views of new scales of proficiency.Second–The primary aim of the language proficiency subject is that the student should be able to analyze, criticize, and apply language proficiency models, scales, and descriptors to some elements of the language teaching process, including content, teaching methods, and evaluation. It is linked to 18 learning outcomes.Third –The program proposes the following topics of the subject: (1) motives for interest in the subject of language proficiency; (2) terminology of language competence, (3) language proficiency models: skills and elements models, Hymes theory, Canal and Swain’s models of Communicative Competence 1980, and Canale updates 1983, Beckman’s Communicative language ability models 1990 and their updates with Palmer 1996, 2010, Celce-Murcia et al. model 1995, Canadian Language Benchmarks model 2000, and Common European Framework of Reference for Languages model; (4) Language Proficiency Frameworks: Concept of the Language Proficiency Framework, FSI/ILR Roundtable scale, ACTFL Proficiency Languages Guidelines, The Common European Framework of Reference for Languages (CEFR), and previous attempts to develop a common Arabic Framework.Fourth–The teaching plan: The course is divided into 15 weeks. The first week is “An Introduction to Language Proficiency,” which includes an introduction to the subject, the motives for paying attention to the subject of proficiency, and the essential terminology of the field. From the 2nd to the 7th week: Present, analyze, criticize, and compare the famous and influential language proficiency models in the field. From the 9th to the 13th week: Present the most famous frameworks in terms of their origin, their theoretical foundations, work contexts and levels, and consider the criticism and comparison between them. The 14th week is devoted to presenting students’ projects. Teaching methods would be lectures, group discussions, assignments, presentations, brainstorming, and self-learning. The evaluation should vary between assignments and their discussion, project/reviews, and tests.The proposal also included suggestions for assignments and projects that the students would be expected to perform. Assignments combine individual and group tasks, as well as projects. Project evaluation criteria will consist of: Clarity of purpose: 10%, quality of content: 40%, quality of language and academic quality: 10%, quality of presentation design: 20%, quality of presentation in front of students: 20%. The proposal includes dozens of Arabic and English references that are essential to understanding the field of language proficiency.&nbsp;

Arap Olmayanlara Arapça Öğretimine Yönelik Araştırmacı ve Uzman Yetiştirmede Dil Yeterliliği Dersine Yönelik Bir Müfredat Önerisi

Rahile

Ignaz Goldziher’s (1850–1921) works form the basis of Islamic studies in the West. In order to understand his method of evaluating the hadiths, his ideas about Islamic history and the religion of Islam must first be analyzed. Goldziher’s views on hadith cannot be evaluated independently of his views on the history of Islam. Muhammedanische Studien has been translated into different languages. In his book, which is accepted as the main source for hadith studies in the West, the author attempts to read hadith based on the history of Islam. Goldziher considers the revival process of the Arab society following the birth of Islam from his own perspective and through the conflicts in the history of Islam. According to him, the creed of the Prophet Muhammad is the product of an original genius that would enable him to become a Prophet in his own society. However, Muhammad’s creed is unimportant for cultural history.Goldziher suggests that the Islamic creed and the ancient Arab tradition are two ideologies irreconcilable in terms of their principles establishing social order. According to him, during the period of the birth of Islam there were tribes that were hostile to each other. Goldziher attempts to determine the dates when the hadiths emerged based on their contents and their texts. In addition, he claims that the majority of hadiths are the product of religious, historical, political, and social developments within the first two centuries of Islam. Goldziher had a significant influence on his successors in the orientalist paradigm, as he applied the method of historical criticism to the hadiths.Goldziher’s method of evaluating hadiths is closely related to his convictions about the religion of Islam and early Islamic society. He accepts hadith texts as the product of the conditions and period in which they emerged and provides the beginning of the dating of the hadiths considered important for hadith studies in the orientalist literature. During his studies, he attempts to reveal the influence of foreign cultures on Islam. Goldziher claims that the prayer in the Islamic creed was quoted by the Prophet Muhammad from Jewish and Christian sharia.According to Goldziher’s approach, the hadith is an oral tradition; Sunnah of Prophet is a tradition lived in religious or legal fields within the old Islamic society. The hadiths are the result of the religious, historical, and social developments of Islam in the first two centuries. However, Sunnah is the transmission of Arabic tradition during the Jahiliyya period as hadiths. By him idea that the Sunnah is the source of revelation settled in time. The legal aspect of the Prophetic Sunnah has increased in importance over time. Goldziher considers the hadiths as a set of teachings formed by “pious Muslims” according to the mentality of the Prophet Muhammad. According to his assessments, hadiths are a source for the birth of Islam and an important material for understanding the development and transformation process of Islam. Goldziher suggests that hadiths should be considered fabrications until proven otherwise. He neglects the most important aspect of the hadith—&nbsp;which is the isnad—and dates the hadith texts based on their contents. Goldziher claims that the isnads are fabricated, and establishes a connection between politics and hadith. He argues that the political convictions of religious groups were disguised as hadith. According to his claim, although the Umayyads were anti-religious, they fabricated political hadiths to ensure the obedience of the people. Goldziher claims that religious life in Islamic societies was not based on the Sunnah in the early period. He also evaluates the hadiths on their afflictions and the end of the world on a political and social basis.Goldziher, who envisions an Islamic society in which hadith fabrication activities are intense, reads and interprets the entire history of hadith from this perspective. According to him, hadiths ordering the showing of respect to the Arab race were fabricated. In addition, these fabricated hadiths are important in the development of nations in Islam. According to Goldziher’s claim, apart from the sects, theological schools additionally fabricated hadith in order to impose their views and refute the views of their opponents. Opposing religious groups fabricated hadiths with the desire to accuse their opponents and legitimize their own opinions.Goldziher suggests that religious circles opposing the administration fabricated hadiths in their favor. However, he claims that the Umayyad rulers also fabricated hadith in order to silence this opposition. Goldziher maintains that numerous hadiths have been fabricated on the principle of “equality of Muslims” as non-Arabs became Muslims—as a result of the spread of Islam to different lands. Goldziher claims that Islam was unable to prevent the tribal rivalries existing in the Jahiliyya Arab tradition.&nbsp;

Goldziher’in Hadise Yaklaşımını Belirlemesi Açısından Erken Dönem  İslam Toplumu Tasavvuru

Muhammed

The modernization of the Ottoman Empire resulted in several innovations in the fields of jurisdiction and law. During the Tanzimat period, one of the innovations included the accumulation of legislation, which was similar to the Hanafi fıqh system, for which casuistry was abided by in the Classical period. Even though it was similar to the Hanafi fıqh, there were certain points of digression. For instance, insult, which represents crimes against a person’s honour and dignity in Turkish positive law today, was also part of the first Penal Code (1256–1840 Criminal Code), which was enacted during the Tanzimat period. It moved from the fact that shariah aims to protect a person’s dignity and honour and it imposes various penal sanctions on those who commit these offences. In the Kânûn-i Cedîd dated 1267-1851, the content about the offence of insult was similar to the previous law; however, this law is a text where fiqh terms were used more frequently, and it was relatively similar to the Hanafi fıqh system. In the Penal Code dated 1274/1858, offences of insult were tailored according to the French Penal Code, and the role of fiqh in preparing this law was to inspect whether the articles in the law were in accordance with shariah or not. Therefore, fiqh played a less decisive role in the legislative activities in which it was previously very influential. Moreover, the law texts, which are prepared using western ideals, do not offend against shariah. Thus, in relation to certain technical matters, some western practices were directly adopted as part of the system. For this reason, fiqh did not play a decisive role on these technical matters. An example is the term “aggregation (ijtima)” in Turkish positive law, which means the connecting and gathering of two or more crimes and punishments. Aggregation (ijtima) was adopted in the Turkish judicial system during the Tanzimat period, and although it was not a recognized term in legal texts, the system was used in court judgments. Within this framework, certain regulations were made in the 1879 Code of Criminal Procedures regarding the method to be followed in case of the aggregation of more than one offence against an individual. The Ottoman jurisprudence of the period discussed the matter at length by citing the practices all over the world. However, there were discussions regarding whether this system was a part of fiqh and whether it was in accordance with shariah or not. Such discussions only became apparent after one and a half century in contemporary Islamic Law studies. As a matter of fact, in these studies, theoretical comparisons of today’s law and fiqh in the Tanzimat period were made, during which the transition process from shariah to secular law was ignored. Tedahul was the term used to describe the provisions to be applied in cases where a person commits more than one offence. Despite their common traits, the viewpoints and fundamental philosophies of tedahul and the aggregation system are distinct. In relation to fiqh, the person whose dignity has been hurt is of central importance. Thus, when personal rights (huquq al-ibad) are harmed through more than one offence, the punishment to be given is a single one. This is because personal rights are considered weaker than public rights (huquq Allah) and are therefore in need of more protection. In the aggregation system of the Tanzimat period, when offences of same or different types were committed against a single person or multiple people, the light punishment stipulated in the law was considered an aggravating circumstance for the severe penalty. With the Code of Criminal Procedures of 1879, it was acknowledged that the most severe of the stipulated punishments would be meted out and the light one would already be included in the severe one. Nevertheless, in today’s Turkish positive law, unlike the Ottoman positive law, the offences are aggregated. In this system, rather than aggregating different penalties stipulated for each crime, the violation of multiple norms caused by one or more acts is considered a single crime. In this system, similar to fiqh, legal dignity affected by the offence is ignored, and many types of violations of norms are aggregated as much as possible. In this way, it can be understood that the suffering of the victim is ignored in favour of the criminal.&nbsp;

Türk Pozitif Hukukuyla Mukayeseli Olarak Modernleşme Dönemi  Osmanlı Ceza Hukukunda İçtima: Hakaret Suçu Örneği

Nour

Jibril’s Hadith is a well-known hadith in teaching Islam, with faith at its head. However, Bukhari did not derive the hadith from the way in which the word of belief in predestination appeared in both places that he discussed in his Sahih. Rather, he derived from the hadith of Abu Hurairah, may Allah be pleased with him, from the ways in which the phrase “belief in predestination” was not proven. He stated that the reason for Ibn Omar’s famous narration of the hadith was to respond to those who denied predestination in his time. His narration became the most famous interpretation and was widely adopted in commentaries.&nbsp;Predestination is an important theological point on which various classifications were established. Discussions revolved around the concept, while differences involving different sects were eventually woven around it. Muslim scholars responded to and affirmed these discussions, and belief in predestination became one of the pillars of faith in all sects of Islam, according to later scholars.None of the scholars, however, explained why Bukhari did not include this narration in his Sahih by explaining the reasons calling for that, especially since the Qadariyah sect had a strong voice in favor of a doctrine of free will in the time of Imam Bukhari. Finally, Bukhari wrote a book in response to the free-will advocating Qadariyah sect and its beliefs, although some contemporaries considered Bukhari not to have disproved it. The scholars challenged his method as an ineffective way of questioning Jibril’s Hadith. Some scholars responded to this criticism by weakening the position of Bukhari’s work, describing it as an incomplete narration.This analysis leads us to certain questions that require answers, as follows:Why did Bukhari prefer in his Sahih to extract the narration of Abu Hurairah, may Allah be pleased with him, over the narration of Ibn Omar, which includes the word “faith in predestination” and mentions a supporting reason for this inclusion, thereby distancing the delusion from its narrator. Why did Bukhari prefer the methods of Abu Hurairah’s hadith that are free of the word “faith” as the basis on which it was to be proven? Was the word “faith in predestination” proven in the hadith of Abu Hurayrah? Is the narration adopted by Bukhari in his Sahih incomplete and weak as Bakr Tatali notes in his study?Is faith in predestination mentioned in the other Sahih collections, such as the Book of Predestination, which Bukhari created for examining this issue, or the Book of Unity? Also, did Bukhari reveal in his independent work Creating the Actions of the People that the word “faith in predestination” was the underlying reason for his composition? Was this the reason the issue of predestination erupted in the era of Bukhari? Further, did Bukhari see fate as an independent issue of belief or as a pillar of faith in the event that faith was one of the chapters of belief? Note that the hadith of Omar states in it: “You&nbsp;&nbsp;believe in predestination.” Was Bukhari not seeing it as an issue of faith? This difference is especially pertinent because the issue of fate during the period of the emergence of the Qadariyah sect occupied such a large area of theological discussion. That is, it did so until Bukhari wrote his works responding to it.This research aims to reveal Imam Bukhari’s reason for not extracting the hadiths that contain the word “faith in predestination,” as well as explaining his belief in predestination in the light of Jibril’s Hadith, by answering the questions above.The author’s research for this paper demonstrated that what is established from the narration of Abu Hurairah, may Allah be pleased with him, is that Bukhari did not actually use the term belief in predestination. The chains of transmission of the narrations that Bukhari did not derive previously, such as the hadith of Omar as indicated by Ibn Hajar, were themselves not free from defects, problems, and criticism that distanced them from the condition of Bukhari in his Sahih. Bukhari’s action in not following the paths of the narration of Abu Hurairah, may Allah be pleased with him, in which the phrase “belief in predestination” was not proven, is an indication that this wording is likely not to be proven from the hadith of Abu Hurairah, may Allah be pleased with him.This study also showed that Bukhari maintained the established wording of the companion even when he narrated from his path and did not include any extraneous words, even if it was selected from the narrations of the other companions in the hadith.This author concludes that Bukhari believed that predestination is an independent issue of belief because of his contention that belief in predestination is an issue of faith that cannot be confirmed. Bukhari did not refer in his Sahih to the word “belief in predestination” in the chapters or the suspensions, or even in the follow-ups, which is preferred when a word is proven by a path that is not ordinarily on its condition, and in the case of the presence of the hadith and its chain of transmission. He did cite the narration that includes the word “faith in predestination” from the narrations of Abu Hurairah and Abu Dhar outside of the Sahih, in his book Creating the Actions of the People, which is based on this issue, and as al-Lalka’i called it, is viewed as “the response to Qadariyah sect.” However, Bukhari’s consideration of this particular narration was in the context of proving the naming of Islam and faith as actions. The wording of Ibn Omar’s narration from Omar were not sufficiently derived to allow one to stand on them. Bukhari also created a complete book in his collection that he called the “Book of Predestination.” Although he did not narrate Jibril’s Hadith in this book, he nonetheless narrates other hadiths that do affirm predestination, not just a belief in predestination.&nbsp;

Buhârî’ye Göre “Kader” İmanın Şartlarından mıdır?  “Cibril Hadisi” Bağlamında Bir İnceleme

Ahmet

This study examines the human condition from the perspective of education and provides a metaphysical justification for humanity’s character regarding education by investigating the ontic and epistemic conditions of human being, as a being receptive of education. Humans are the only beings that follow a conscious process of education through which they advance and become aware of their ontological state. Given their rationality, humans differ from other animals, which are guided by instincts. Thus, learning and teaching are essential to humanity due to its rational and spiritual dimensions.The world is continuously changing, and humans require constant self-improvement, which renders education indispensable. To find its proper place in the unchanging world, man needs a metaphysical outlook. Hence, the metaphysical foundation of educational activities is justified. This foundation is closely connected to the duality that characterizes humanity, that is, the duality of soul and body, which indicates that man is connected to the metaphysical and material essences. Thus, an educational program that properly addresses this duality will be enduring and efficient. Throughout history, one may find religious and philosophical teachings that identify the dual aspect of man and place emphasis on the metaphysical essence. For example, Christians state that man reflects the image of God, whereas Muslims believe that the soul is Allah’s vicegerent on earth.Man has the capability to learn, will, believe, think, and reason. Therefore, he is an agent and object of education. Certainly, Adam is a good example in this regard. By receiving divine wisdom, Adam was the first student as well as the first teacher of humanity. Humans, as progenies of Adam, became the only creature that can establish a metaphysical connection with its creator and improve itself through education. Adam is also the first product of man’s metaphysical dimension in that he underwent a selfconscious educational activity. In this regard, the concept of being an Adam expresses the symbolic dimension inherent in the process of man’s self-realization.Education is a life-long process, which aims to guide man by improving its experience, manners, and abilities. Metaphysics involves an inquiry into being qua being. Therefore, education helps humans to conduct this inquiry properly. Education is also an important element of the metaphysical truth. Being human is to be a being that can learn. The ontic and epistemic heights of man are, therefore, possible only if humans acquire metaphysical consciousness and personal mental independence.The most important aspect of educational activity is to provide the individual with mental freedom, that is, enabling humans to become aware of themselves as moral agents. For education to be maintained and yield results that conform to human values, educational institutions should uphold moral values. In the contemporary world, education is not simply the transmission of information from one generation to another. Instead, it may be&nbsp;considered a means for helping people develop their personal identity in connection with metaphysical ideals. However, this manner of understanding education is problematic, especially in religious education and education in the humanities. The reason behind this notion is that the conformist and ideological perspectives lead to the loss of the ontological dimension of education, which transforms education into an instrumentalization at best and a dangerous weapon at worst. For this reason, the metaphysical foundation of education in relation to the realization of humanity should be carefully considered.Educational activities play an important role in humanity’s construction of civilizations. Throughout history, humans continue to bend nature to their will through education. The practical and technical dimensions of educational activities are considered sufficient for highlighting the metaphysical dimension of education. This study argues that this perspective of education is crucial to understanding the many problems of humanity in the past, present, and future. Every ideological or political movement has certain ideals concerning human beings. Therefore, any thought or activity devoid of meaning that complies with these ideals poses a significant danger to humanity. Ideological and political movements adopt this strategy to guarantee their subsistence. Thus, educational policies reflect certain ideological paradigms that underlie the milestones of human civilization.However, interestingly and ironically, satisfactory results were never achieved throughout history despite efforts and policies regarding humanity and education to satisfy human expectations. The reasons for this failure are hidden in human existential conditions. Other suggestions and applications eliminated and rendered useless the responses to these problems and strategies developed under certain spatiotemporal conditions. The ideological and political limits of such responses and strategies, their emphasis on quantities, and the achievement of fast results in theory and practice led to various forms of mental destruction in the generations that were subject to them. This scenario may then be identified as the major cause of mental and physical disasters as a result of wars. Given these facts, one should accept that activities that do not acknowledge the moral values of humanity and, as such, deviate from the metaphysical dimension of humanity, are considered destructive.The educational perspectives developed during the Enlightenment centralized humanity and assigned a dominant role to it in the relationship between human beings and nature. Such a dominant role was never assigned to humanity in history. However, during the 19th and 20th centuries, humanity did not only enjoy the good opportunities provided by the age of knowledge but also witnessed global disasters. In our time, humanity has totally lost its world of meaning with which it makes sense of its existence or has attempted to find meaning in certain deceptions. Thus, humanity has lost its metaphysical perspective. These notions are seemingly a result of the polarization between ideological&nbsp;engagements that oscillate between the absolute and nothingness and quantity-centered educational policies, both of which seem unlikely to be overcome.Thus, this study points out that human beings are rational and have free will. Human beings can learn, teach, govern, and be governed, due to their rational and spiritual capabilities. However, quantity-centered educational techniques, given their reductive and marginalizing ideological strategies, will only lead humanity to cut ties with the existential world of meaning and transform humans into mere objects of education without orientation. The solution to this problem is addressing the causes in an appropriate manner. In other words, educational activities should be established with an awareness of the meaning of human existence and in relation to the metaphysical dimension of human existence with consideration of the relevant ontic and epistemic conditions. Thus, this study investigates how human beings should be educated, such that the metaphysical dimension of human existence is also appropriately emphasized.&nbsp;

Epistemik Öznenin Ontik Ben İdraki: Eğitime Metafizik Bir Anlam  Kazandırmak

Sevim

Ibn Taymiyya (1263–1328), who adopted the Ahl al-Hadith paradigm, is the main reference point of many movements originating from salafı̄ and islāhı̄, argued that the original (Qur’ān and sunnah) should be preserved against the currents of Hurufism, Bāṭinism, and the sects that he regarded as ahl al-bid̒ ah-the deviant. He also argued that salaf—his expressed path for the first three generations—should be followed. He proposed that “the Qur’ān must be exegeted firstly with the Qur’ān, then with the sunnah, words of the ṣahāba, and the tābi̒ūn, respectively.” He stated that it is haram (unlawful) to exegete the Qur’ān with any additional judgment and believed that the decomposition that existed during the late 13th and early 14th century would be achieved by adhering to the clean/pure understanding of religion and sticking to the fundamental/original sources of the first period (Hijrī first three century). He then tried to challenge the period’s blind and imitative mentality by emphasizing the words (lafz ̣ ̣ ) of the Qur’ān. During that period, Bāṭinis traditionally made very unappropriate ta’wils (interpretations) to the verses of the Qur’ān and described them as al-bāṭin. Because of this situation, Ibn Taymiyya was concerned about the bringing the subjective ideas into religion, attributing excessive metaphorical meanings far from those apparent to naṣṣ, and the increasing esoteric (bāṭin) interpretations that he believed to contradict the verses of the Qur’ān. He believed that boundaries should be set and the path of the salaf al-ṣāliḥı̄n should be followed to prevent such interpretations. He then attempted to produce answers and protect the word of the divine kalām. Thereby Ibn Taymiyya seems to systematize the method of tafsir of the Qur’ān through the Qur’ān, based on the principle of loyalty to the Qur’ān, Sunnah, and salaf creed to minimize the personal disposition and intervention of the interpreter. For him, tafsir reveals the meaning that was previously understood. However, if the tafsir of the Qur’ān through the Qur’ān is not undertaken within the framework of a method, it is open to subjectivity. In this case, the scholar’s own scientific knowledge, presupposition based on madhhab, and ideology were influential, thus, not guaranteeing the objectivity of the meaning that he established between the verses. It is possible to say that Ibn Taymiyya’s belief about that the decompose that existed during his century would be possible by adhering to the clean/pure understanding of religion and sticking to the fundamental/original sources of the first period, and calling for a return to the Qur’ān and Sunnah by proposing to understand the Qur’ān through the the Qur’ān -although this stance appears to be innocent and appropriate- has led to the absolutization of the earliest interpretations of Islam as fixed entities. Given its lack of methodology, Ibn Taymiyya’s method of interpretation—with the aim of avoiding superstitious influences—has caused extreme interpretations, both in the past (Ismāilı̄, Bāṭinı̄ ta’wils) and the present (ta’wils of the Qur’āniyyūn school). The verses were interpreted with madhhabı̄ presupposition while mounting an argument against the opponents. The another aim of Ibn Taymiyya is protecting the main structure of Islam against external impacts. Both internal disturbances (division of political power, weakening of military strength, deterioration of unity and solidarity) and external attacks (Crusaders and Mongols) compelled him to unite Muslims around the same creed and target, uplifting jihad to prominence against enemy attacks and developing a theology of resistance. This paper analyzes Ibn Taymiyya’s period and emphasizes the historical background of the subject as well as his motives that led to the aforementioned systematization. Finally, it discusses the effects and reflections of the tafsı̄r of the Qur’ān through the Qur’ān.&nbsp;

İbn Teymiyye Ekseninde Kur’ân’ın Kur’ân’la Tefsiri Meselesine Dair Bazı Mülahazalar

Bünyamin

Mudarriszādah Mahmad Fahmī (ö. 1873-1944) was a lecturer who held several offices in Baghdad during the reign of Abdulhamīd II. Mudarriszādah then lectured in the History of Arabic Literature at Dār al-Funūn for ten more years. He prepared the lecture notes in four volumes and published the first volume dedicated to the jāhiliyya period. One of the articles he wrote in Turkish is the article entitled Başşār, which was published among the letters of Abdulhak Hāmid Tarhan. In this article, Mudarriszādah presented information about Başşār’s life and then analyzed selected couplets from his poems on different subjects by comparing them with some poems belonging to the jāhiliyya period as well as Persian and Turkish poems.Information about the identity of Mudarriszādah can be obtained essentially from two sources. The first of these is archival documents. The second basic source is the information conveyed by those who saw him. Irāqī author Yusuf Izzeddin, in his work Fahmī al-Mudarris min ruvvād al-fikr al-ʿArabī al-Hadīs, conveyed the information he received from people who had seen Mudarriszādah. He also included information from those who had seen the people who knew him. Mudarriszādah received a classical education in Baghdad, first from his father and then from many important scholars of the period. He studied fiqh, usūl, kalām, tafsīr, hadīth, logic and rhetoric. Among his teachers was Mahmūd Shukrī al-Ālūsī from the Ālūsī family. Mudarriszādah gave lectures in mosques in Baghdad at a young age and interpreted the verses of the Qur’an.&nbsp;“Başşār” is an article written by Mudarriszādah in the Turkish language and published in the book entitled Abdülhak Hâmid Külliyyât-ı Âsâr Mektuplar 2, which contains the second part of Turkish poet Abdulhak Hāmid’s letters. The publisher of the book is the Âsâr-ı Müfide Library. The book was published in Istanbul in 1916 at Matbaa-i Âmire. Mahmad Fahmī’s article titled “Başşār” is between pages 155-183. The article is mentioned in the contents of the book with the reference “An article about Başşār, by Muʿallim Fahmī”. There are two main sections in the article, namely information about Başşār’s life and the analysis of selected couplets from his poems. In this context, after mentioning Başşār’s birth, upbringing and physical characteristics, information about his talent for poetry and prose, and his mastery over the Arabic language, his relationship with the poets of his period is presented. His literary life is described by expounding selected couplets from his poems, especially through his unique examples of similes and his love, praise, satire, elegiac, social condition and morality poems. Examples of his poetry being free of exaggerated expressions, especially in praise and satire, are presented. In the first part of this study, Arabic books about Mudarriszādah’s life, information given in interviews with those who knew him and some works that Mudarriszādah wrote after leaving Istanbul will be used as sources. In the second part of the study, Mudarriszādah’s article titled “Başşār” will be presented. The couplets were analyzed after they were&nbsp;translated into Turkish. In addition to some references to jāhiliyya poets in the analysis section, examples of Persian and Turkish couplets are also included. The article ends with information about Başşār’s belief system and information about his death. In this context, the materials that can provide clues for Mudarriszādah’s life, personality and his scientific views on some issues will be discussed, and the part of his life until his departure from Istanbul will be reviewed.&nbsp;

Dârülfünûn Arap Edebiyatı Tarihi Müderrisi Mehmed Fehmî’nin  “Beşşâr” Başlıklı Makalesi Üzerine

Omar

Marwa

Ahmad

With the growing global interest in sustainable development, the Islamic institution of waqf has gained a great deal of momentum as a substantial element for resource mobilization. In 2015, the United Nations adopted the 17 Sustainable Development Goals (SDGs) that aim at ending poverty, protecting our planet, and allowing all people to enjoy peace and prosperity by 2030. According to the index issued by the University of Cambridge in 2020, most members of the Organization of Islamic Cooperation (OIC) are still at the bottom of the list in achieving sustainable development goals, because the severe shortage of financial resources constitutes a major obstacle to achieving SDGs. The International Monetary Fund (IMF) estimated that meeting the SDGs in five priority areas—education, health, roads, electricity, and water and sanitation—by 2030 will require additional private and public annual spending of $528 billion for low- and lowermiddle-income countries, and $2.1 trillion for emerging countries (International Finance Corporation, World Bank Group, 2019).Waqf is one of the promising financial resources that can potentially contribute to achieving SDGs. Historically, waqf has played a major role throughout Islamic history, especially during the flourishing period of Islamic civilization, in providing many basic services to Islamic communities in several sectors, most notably, education, health, and&nbsp;infrastructure. Within the efforts of reviving the role of waqf and mobilizing it for SDGs, several new contemporary applications of the waqf have emerged. As a result, new fiqh (jurisprudential) issues have emerged too. These new issues must be discussed and the Shariah rulings must be clarified.&nbsp;Among the most important contemporary applications of waqf is what is known as “waqf sukuk.” These are negotiable bonds or certificates of equal value representing the waqf donated in the form of money, and they are based on the waqf contract. Many scholars look at waqf sukuk as an effective tool in mobilizing the necessary funding for economic and social development projects in Islamic countries.&nbsp;The importance of this research stems from its endeavor to analyze some Shariah issues related to waqf sukuk of both types: the sukuk based on the permanent waqf and those based on the temporary waqf. In view of the modern application of waqf sukuk, it was necessary to understand both types of sukuk from the Sharia point of view and to approach them in reference to the classical Sharia issues, such as zakat of waqf, Qard alHasan, trade of debt, and using waqf as collateral.&nbsp;The researchers have referred to the classical fiqh books of the mainstream schools of thought in order to analyze the opinions of the jurists on the aforementioned issues. Additionally, reference has been made to the contemporary literature on these questions. This paper concludes that the payment of zakat is not obligatory neither in the case of permanent sukuk nor on temporary sukuk. Likewise, zakat is not obligatory neither on the waqf donors nor on the beneficiaries (mawquf alayhim). As for the issue of sukuk tradability, this paper discusses it in the light of the jurisprudential disagreement on the issue of debt sale, which is the closest question to murabaha sukuk as both receivables of debts. This paper is in favor of the permissibility of trading sukuk provided that the Shariah principles and conditions are taken into account.Finally, in reference to the issue of using waqf sukuk by the waqif or the nazir (trustee), it is more likely that the waqf sukuk may not be mortgaged by the trustee in order to preserve the endowed assets from loss. However, it can be permissible to use them as collateral on the availability of an evident approval by the Supreme Court in the country. This is stipulated by some jurisdictions. As for the question of using waqf sukuk as collateral by the donor (waqif), it is permissible based on the analogy of the permissibility of using the debt as collateral. It should be stated that the opinions contained in this research paper are just conclusions resulting from the analysis of the classical and contemporary literature. It must be emphasized that these issues must be studied by jurisprudence academies and Shariah institutions, such that necessary resolutions and binding fatwas can be issued.&nbsp;

Para Vakıflarıyla İlgili Güncel Meseleler: Sukûk Vakfına İlişkin Bir İnceleme

Ayşe

Enes Karić, Richard Potz, Denise Quistrop’ın editörlüğünde  yayınlanan “State and Religions in Bosnia and Herzegovina and  Austria: A Legal Framework for Islam in a European Context” adlı  eserin değerlendirilmesi

Gülsüm

Richard Swinburne’ün “Are We Bodies or Souls?” Adlı Eserinin Değerlendirilmesi

Amerikan Sinagoglarında Yetişkin Din Eğitimi

Cansu

Batıda Gelenekselci Ekol Bakış Açısıyla Tasavvuf: Martin Lings Örneği

Ziyad

Kur’ân’ın Dili ve Bazı Kelimelerinin Arapça Olmadığı Şüphesi

Nilüfer Kalkan

III. Hadis Lisansüstü Öğrenci Sempozyumu - 19 Kasım 2021

@JOURNAL_BOX_CURRENT

In this article Fuat Sezgin’s claims about the early written sources of the hadīth before the al-Kutub al-Sitta are expanded and discussed according to Arabic Language sources written before the al-Kutub al-Sitta. In order to verify the authenticity of these claims, the ahādīth and the chain system in the al-Baṣra and al-Kūfa Arabic Language books are determined. If the aḥādīth given in these sources comes before the al-Kutub al-Sitta this means that we can reach earlier sources for some ahādīth except the hadīth books. In addition, the method of using the hadīth in these sources, isnāds, and the possible isnāds are examined in a chronological and comparative way. Therefore there are two main questions in this study. The first is “Does the hadīth feature in the Arabic Language Sources” and the second is ”With what method did they give a place to the hadīth.” In order to answer these questions, fundamental and early Arabic Language sources were used such as Halil b. Ahmed’s Kitāb al-ʿAyn which represents the Basra School’s methods and Yaḥyā b. Ziyād al-Farrāʾs al-Maʿāni al-Qur’ân which represents the al-Kūfa School’s methods.The work titled Kitāb al-ʿAyn of Khalīl b. Aḥmad, the first representative of the Basra school, includes somewhat extensive use of the hadīth. Indeed, approximately three hundred and forty one hadīth narratives are included in this work. Of these, two thousand and fifty were narrated only as hadiths, seventy were related to Rasūlullāh and thirty one to the companions. Apart from this, there is no usage of isnād in the work. If we analyse these numbers, we can say that seventy three percent of the narratives are passed only as hadīth, twenty one of them refer to the Prophet and six percent of them to the companions.In this regard, it can be said that only 25% of the narratives of Khalīl b. Aḥmad, conveyed as hadīth, were mentioned in the hadith works before Khalīl b. Aḥmad, Therefore, we can say that Khalīl b. Aḥmad’s work is the first source for many hadīth. In addition, these hadīth, which Khalīl b. Aḥmad described as hadīth, were also conveyed as marfū‛ and mawkūf in hadīth works after him.&nbsp;When the isnads of the narratives are examined, it can be seen that narrators come from different regions such as Kūfa, Basra, Mecca and Medina. In addition, we can say that there are many hadīths in the work that can be described as ṣaḥīḥ (authentic).&nbsp;When it comes to the question of how the hadith narratives reached Khalīl b. Aḥmad, we see that there is a common name in most of the isnāds. This name is Ayyūb asSakhtiyānī (d. 131/749), one of the hadīth narrators. Hence he is also the teacher of Khalīl b. Aḥmad and can be considered to be the person that Khalīl b. Aḥmad, took the hadīth narratives from.The second source of this study is al-Farrāʾs al-Maʿāni al-Qur’ân The most important feature of al-Farrāʾ is that he includes hadīths with isnād in his book. Indeed, as far as we could determine, there are one hundred and sixty seven narratives of hadīth with isnad.&nbsp;Adding the ones with isnads, this number reaches four hundred. Approximately seven of these narratives are based on the Prophet, seventy on the companions and the remaining on the next generations such as ʿAlqama b. Qays (d. 62/682) Masrūk b. al-Ecdā‛ (d. 63/9- 683), Saʿīd b. Cubayr (d. 94/713), Ibrāhīm al-Nakhaʿī (d. 96/714), Mujāhid b. Cabr (d. 103/721), Sulaymān b. Mihrān al-Aʿmash (d.147/764). If we compare these numbers, it can be seen that four percent of the narratives were based on the Prophet, 41 % on the Companions and 55 % on the next generations.&nbsp;Looking at the next generation, it can be seen that the work has the isnād system of the Kūfa region. Moreover, the fact that he includes mubham narrators in thirty three and balāg mode in twenty three of the isnāds is a reminder that the isnāds of ahl alra’y are used in the hadīths. Indeed, the ittisāl in the isnāds in this regard are not very important. The same understanding exists in the Kūfa language school. However, an important feature of the Kūfe language school separating them from ahl al-ray is that they include ʿAbdallāh b. ʿAbbās narratives more than ʿAbdallāh Ibn Masʿūd. Furthermore, when we look at the numbers of the narratives of the companions, we see that fourteen of them are conveyed from ʿAlī , twenty seven from ʿAbdallāh b. ʿAbbās, eighteen from İbn Mesud, six from Aisha, two from Abu Bakr and two from Omar. If we evaluate these numbers, we see that 23% was conveyed from ʿAlī , 37% from ʿAbdallāh b. ʿAbbās, 25% from ʿAbdallāh Ibn Masʿūd, 9% from Aisha and the remaining 6% from Abū Bakr and Omar. But, it is inevitable to say that al-Farrāʾs hadīth generally is not a first source for hadīth. We can find them with their isnāds in ʿAbd al-Razzāq al-Ṣanʿānī’s book and in the other hadīth books before al-Kutub al-Sitta.

Arap Dili Kaynaklarında Hadis Rivayetinin Yeri (Hicri Ilk Üç Asır Örneği)

Sümeyra

Autism is defined as the inability to establish relations with people and situations, the inability to use the language in an adequate and accurate manner, an obsessive repetition of the same behavior, and a developmental problem in which various obsessions are observed. There is no absolute treatment for this developmental problem, which manifests itself in the first or second years of life. However, individuals who have autism are brought into society through education.In Turkey, the education of individuals who have autism is carried out in special education schools, in Inclusive Classes at schools, and in private training centers after the diagnosis is made with individual tests. In these centers, education is carried out with many different disciplines. The Religious Culture and Moral Knowledge (RCMK) courses took their place in special education curricula as a compulsory course for the first time in 2010. This decision brought with it many debates on the existence and teaching of religious courses in autistic individuals. When the literature is reviewed on the possibility of religion and religious education in autistic individuals, it is seen that there are some opinions arguing that autistic individuals cannot perceive religion, and therefore, it is not possible for them to receive any religious education.&nbsp;The basis of these views is that individuals with autism are not able to perceive abstract concepts, metaphorical discourses and symbolic expressions and are insufficient in socializing. The basic arguments of the previous studies are that religions include abstract and symbolic expressions and the participation to congregations is compulsory, which do not comply with the aforementioned characteristics of the autistic individuals. On the other hand, there are also several viewpoints in the literature arguing that autistic individuals are able to perceive religion, create their own image of God, and in case appropriate conditions are prepared, can worship. On the basis of these viewpoints, there is the idea that abstract religious concepts may be explained by using appropriate methods and techniques, and positive contributions may be made to autistic individuals by making use of the socializing sphere of the religion when appropriate conditions are prepared.The different viewpoints on this subject in the literature may affect the legitimacy of the existence of religious courses that are prepared for autistic individuals; and may also be important in determining whether the subjects in the curriculum are suitable for individuals with autism. Based on this, in the present study, previous studies conducted on the possibility of religion and religious education in autistic individuals were examined, and the Religious Culture and Moral Knowledge curricula that were prepared for autistic individuals were evaluated in the light of the data reported by these studies. As a result of the study, it was determined that all of previous studies on religious education in autistic individuals were conducted with individuals who had religions other than Islam or with their families. However, the unique structure of the Islamic religion differs from other&nbsp;religions with the teaching and perception form of it. Based on this, it was decided that the current studies should also be conducted with children of Muslim families in Turkey. In addition, in the literature review, it was also determined in previous studies reporting positive results that practical subjects were focused on in religious education. It was also emphasized that individuals should participate to rituals in an applicable way, Allah should be perceived as a “being” that the individual should feel an attachment and pray to, and religious expressions should be used in everyday life. In this context, it was observed that the RCMK curriculum was based on cognitive acquisitions, and that there were very limited acquisitions on affective and psychomotor fields.In this context, it is possible to argue that the current curriculum does not overlap with the relevant literature at an adequate level. Another interesting point about the RCMK is that the curriculum was prepared for students who had moderate-to-severe mental disabilities and autism spectrum disorder. However, in actual fact, autistic individuals with high-functioning may show different developmental characteristics that are specific to autism, and they may also have normal intelligence function or some superior abilities. The current curriculum does not address high-functioning autism, and there are no other separate curricula prepared for them. In this case, it may be recommended to conduct curriculum development studies for individuals with high-functioning autism. In addition, it was also determined as a result of the present study that the needs of the individuals with autism in terms of religion and religious education must be determined; and subjects, contents and learning-teaching activities must be prepared in line with these needs.&nbsp;It is considered that this study, which was conducted with the Literature Review and Content Analysis Method will shed light on the religious education issue in autistic individuals, which has emerged as a new field of application in our country; and will contribute to curriculum development studies for Religious Culture and Moral Knowledge courses.

Otizmli Çocuklar için İlköğretim Din Kültürü ve Ahlak Bilgisi Dersi Öğretim Programı: Otizmlilerde Din ve Din Eğitiminin İmkânı Tartışmaları Çerçevesinde Bir İnceleme

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Muharrem

This study focuses on the notion of non-fixed heavy punishment in Hanafi penal tradition and its reflection in classic Ottoman kânûns. As is known, in Islamic criminal law, there are severe fixed penalties called had or kısas. These penalties are determined by the Shâri‘a, and take a variety of forms ranging from amputation to death. Apart from these penalties, the public authority is also authorized to impose heavy sanctions when necessary. Hanafî jurists use the terms ta‘zîr and siyâsa to express these sanctions. Those called siyâsa are marked as aggravated. Some authors emphasize this aspect in particular. In fact, in the Hanafî doctrine, the ta‘zîr, which is the basis of siyâsa, is accepted as lighter punishment than for fixed penalties. Apparently, ta‘zîr sanctions that reach or exceed the fixed penalties in terms of being aggravated, are called siyâsa to adhere to this rule.Hanafî jurists often associate non-fixed severe penalties with two causes. These are repetitions of an offense (tekerrur) and the effort for corruption of society (sa‘y bi’lfesâd). Repetition of offenses, which is generally considered to be a cause for severe penalty, usually occurs when certain crimes are committed a second time after being proven guilty. The effort for corruption of society is also generally admitted as a cause for severe penalty, because the perpetrator is attempting to disrupt society. In the Hanafî penal tradition, it is understood that habitual criminals can be heavily punished directly by the public authority on the grounds that they are working to disrupt society. This idea has evolved over time. In this context, Hanafî jurists state that those who commit crimes such as sodomy, killing someone by strangling, or robbery for the second time can be sentenced directly to death by public authority. This understanding can potentially include some crimes that disrupt society even if they are not habitual. Indeed, some Hanafî jurists state that a thief can be sentenced directly to death by the public authority on the grounds that he/she is attempting to disrupt society, whether or not the crime is habitual. From this perspective, even if the crime has been committed only once, it is regarded as repetitive because it deeply disturbs public interest.In the classic Ottoman law books, many references are made to the non-fixed heavy penalty concept of Hanafî. However, elements such as tekerrur, fesâd, and siyâsa, which constitute this understanding, are generally not mentioned together in the articles of law. In most cases, the term siyâsa alone is considered sufficient to imply the basis on which the punishment from the Hanafî tradition is based. This term, which often refers to severe penalties such as death or amputation in the law books, does not impose fines, and is generally related to penalties for habitual criminals who are believed to have attempted to disrupt society. Some articles of the law state that the offense should be habitual to receive heavy punishment, and this condition implicitly includes the rest of the formula. If the perpetrator is a habitual criminal, he or she will be penalized directly by the public authority for working toward the deterioration of society. For instance, some provisions of law order the execution of anyone who has stolen a few times and hand amputation&nbsp;for those who make it a habit to stab somebody or pick somebody’s pocket, and nose amputation for those who habitually corrupt women-men relations. In these provisions, the Ottoman lawmakers seem to be inspired by the concept of Hanafî repetition.&nbsp;In some articles of law, we see that the Ottoman rulers severely punish non-habitual criminals directly according to their own will. They use the death penalty for some crimes besides fixed ones without mentioning repetition. For example, they order hanging for wrongdoers who enter a shop or a house for the purpose of theft, who burn a shop or house deliberately, and who print counterfeit money. It is understood that these wrongdoers are considered habitual criminals for damaging the public interest and that they are to be included in the non-fixed heavy penalty formula. However, it should be noted that this inclusion may open the door to arbitrary and oppressive siyâsa, which some jurists are concerned.

Hanefi Geleneğinden Klasik Osmanlı Kanunlarına Had-Kısas Dışı Ağır Ceza Formülü

Fatma

In our age, as a result of the phenomena of technology, individuality, and globalization, the divorce rate is rapidly increasing despite the change in family structure. Divorce can cause various psychological effects such as trauma. Therefore, the divorced individuals and their children need psychological and social support.&nbsp;With a divorce, if both members are adaptable, it can either prevent the divorce from happening or be a factor that affects an amicable divorce; detecting divorce enhancing or inhibiting factors is an important issue.As in many other areas, religion or religiousness play an important role in the continuation of marriage and divorce. This drove the reasons investigated in our study for what causes a divorce. Divorced individuals were asked questions about the effect of religiousness in the process of marriage and divorce. This research will contribute to the field of marriage and divorce in terms of eliminating the lack of adequate study of the religiosity factor.&nbsp;Our study conducted interviews with 20 divorced people, including ten women and ten men. The majority of the participants we interviewed were middle aged adults with a high level of education, who spent most of their lives in Istanbul, and who participated in certain professions. Female participants, in particular, needed jobs to make a living during or after the divorce.Based on the findings, we cannot say to remove the high educational level as a factor of divorce. In fact, it is effective for women to display a more decisive attitude toward divorce.Most participants chose to get married based on the emotional factors “appearance” (8 people), “love to be/to like” (8 people). Also “being religious” (6 persons) and “not suitable for families” (4 people) criteria were significant. According to this, being religious is among the criteria sought in marriages.We can say that these two options, which are connected with each other, such as exterior appearance and being in love, are not functional in maintaining the marriage in terms of the marriage criteria and that it is more important to approach marriage from a logical point of view.According to participants at the beginning of a divorce, the research results of “deception/ deceived” (9 people) were at the top of the list. The second reason is “indifference” (6 people). This was followed by “communication” (5 people), “irresponsibility” (5 people), and “economic reasons” (5 people). “Psychological violence” (4 people), “physical strength” (4 people), “disrespect” (3), and “jealousy” (3) are also among the causes of divorce. The deception angle, after women had been deceived, led them choosing “irresponsibility” (5 people) as a major cause of divorce, and men chose “indifference” (4 people).&nbsp;The reasons for divorce that emerged in our research show parallels with other research. According to participants, divorce does not depend on a single cause; we see a negative situation could cause different problems. Also, disrespectful communication problems in couples and the emergence of situations such as irresponsibility, poor communication within the family, and being unable to relate to one another are other reasons. According to this, spouses did not spend time together, and the lack of pleasure in performing activities together may be among the reasons behind the conflicts within the family.For the majority of the participants, more attention should be given to the premarital period rather than the prevention of marriage or divorce. According to them, first of all, people should get to know each other and their families better. The biggest regret from the majority of the participants is that they married quickly, without getting to know the other side and their family. In the process of divorce, individuals expected more functional mediation than their relatives. The participants expected more help from their relatives.When we asked the interviewers whether religiousness had any function in the attitudes of spouses and their divorce, they emphasized that they were generally more moral than religious. This situation shows that the spouses who promote themselves as religious do not turn their words into behaviors, and they exhibit unethical behavior in family life. Accordingly, based on the opinions of respondents, those who said that they mostly defined themselves as religious, had a piety factor in the moral dimension of marriage and divorce, which had an important function in terms of the experience.&nbsp;Conflicting words and behaviors are seen before and after marriage, causing people to become disillusioned and breaking the feelings of trust that spouses have toward each other. Therefore, deception is the most important cause of divorce. In considering the moral sense of priorities from each of the spouses, honesty, loyalty, and respect are expected. After sacrifice and altruism, moral values such as responsibility and compassion come to the fore. However, it is also important to know the attitudes of the people who were looking for these criteria against their former spouses. Therefore, bilateral negotiations need to be conducted with divorced people, and work done with qualitative research on religiosity will be useful.

Evlenme ve Boşanma Deneyimleri Arasındaki İlişkide Dindarlık Faktörünün İncelenmesi

Hafize Şule

Christian Zionist ideas have been embraced by many presidents in American politics, but the power of Christian Zionism in American politics became clear after Donald Trump was elected in November 2016. He recognized Jerusalem as the capital of Israel, which had been a long-term ambition of the American Christian Zionists and Jewish Zionists. In this study, Christian Zionists and their theo-political approach will be discussed. In addition, the active participation in politics among evangelical Protestants with an emphasis on their prioritising of Jews and Israeli policies in American politics will be examined. This topic, which can be linked not only to the field of sociology of religion but also to all fields of social sciences, is important for understanding the debates and social poles in American society, as well as for making sense of the determinants of US policy, especially toward the Middle East. The reason behind the US-based Israeli policies in the Middle East has a theological and ideological justification.&nbsp;In this descriptive work, I will seek answers to the questions of “who are the Christian Zionists?”, “what constitutes the roots and fundamental doctrines of Christian Zionism?” and “how do Christian Zionists view world politics?” In this context, I will draw attention to the fact that Zionism is not only a concept related to Judaism and that there have been many non-Jewish Christian Zionists in the past and many who are still actively present in the American administration. My work sets out the conceptual framework of Christian Zionism as a theo-political ideology and sheds light on the historical background of the subject; It also aims to clarify how the ideology in question has gained power and become an effective discourse within American Protestantism. In this context, the study will trace the imperialist policies of the British Empire on Ottoman lands in the first half of the 19th century when Christian Zionism first emerged; then, the main elements of the Christian Zionists’ ideological and theological approaches to social and political processes, the extent of how Jews benefitted will be discussed, and their effects on American politics will also be pointed out.Christian Zionism has, in general, evolved from evangelical and fundamentalist Christians. This approach adopts the reading of The Bible with a literal, premillennial approach and takes Biblical eschatology crucial. In order to understand the Christian Zionists’ support for Israel and their insistence on directing American policies, it is necessary to consider the pre-millennial dispensationalism that centered on Jews and the doctrines of the End Times. Pre-Millennial dispensationalism is the fundamental doctrine of Christian Zionists. In addition, Christian fundamentalists are based on the literal (literalism) reading of the scripture. While giving Jews a central place in the doctrine of the End Times, they have a very negative attitude towards Muslims.&nbsp;In general terms, the term “Christian Zionist” is given to a constituent of the most influential apocalyptic beliefs of today’s American society, which emerged in Britain in&nbsp;the 19th century, later coming to the US in the middle of the same century. Christian Zionism, which proposes rather radical ideas, is widespread among American Protestants. According to the results of a 2013 poll conducted by the Pew Research Center, 82% of the white evangelical Protestants in the United States believe that Israel was given to the Jews by God; whereas this rate is only 40% among Jews. In general, 44% of Americans believe that God gave Israel to the Jews. When the period and the environment in which Christian Zionism emerged are evaluated, it is possible to see that the ideologies that were formed on the basis of the activities of British imperialism in the Middle East were transformed into religious discourse. Christian Zionism, which formed an important ideological basis for British imperialism in the first period of its emergence, provides an ideological basis for American imperialism today. It is also an important part of the Israeli lobby in the US.The enduring teachings of the Christian Zionists, who have gained more influence in recent American politics compared to previous periods, have reached the point of power to be able to affect US foreign policy. Trump’s decision to recognize Jerusalem as the capital of Israel and his declarations that Golan Heights belong to Israel are closely related to the theological teachings of Christian Zionism. The fact that a group with a radical theo-political ideology in the US is so effective in politics and state administration raises questions about American secularism. The important question of whether there is a reversal from American secularism –given the current developments in spite of the Constitution of America, where religion and state affairs are clearly separated- should be focused on in the coming years.

ABD’de Hıristiyan Siyonizmi: Kökeni, İnanç Esasları ve Günümüz Amerikan Siyasetine Etkisi

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darulfunun ilahiyat, akademik bir dergidir. darulfunun ilahiyat'a gönderilmiş makaleler çift-kör hakemlik sistemi kullanılarak değerlendirilmektedir.

darulfunun ilahiyat'ta din alanının farklı boyutlarını ele alan disipliner veya disiplinlerarası kuramsal ve uygulamalı çalışmalar yayımlanmaktadır.

Bu çerçevede darulfunun ilahiyat'ta; Bir inanç ve toplum sistemi olarak din konusunu ve uygulayıcılarının inanç ve davranışlarını; (i) insan ve toplum bilimleri çerçevesinde ele alan; (ii) özgün kuramsal ve kavramsal açılımlarla genişleten; (iii) farklı/yeni araştırma yöntemleriyle inceleyen; (iv) farklı örnek olaylar bağlamında karşılaştırmalı bir şekilde sunan yazılara yer verilmektedir.

Necmettin

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EBSCO

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İstanbul Üniversitesi İlahiyat Fakültesi tarafından yayımlanan darulfunun ilahiyat, akademik bir dergidir. darulfunun ilahiyat’a gönderilmiş makaleler çift-kör hakemlik sistemi kullanılarak değerlendirilmektedir.darulfunun ilahiyat’ta, din alanının farklı boyutlarını ele alan disipliner veya disiplinlerarası kuramsal ve uygulamalı çalışmalar yayımlanmaktadır. Bu çerçevede darulfunun ilahiyat’ta bir inanç ve toplum sistemi olarak din konusunu ve uygulayıcılarının inanç ve davranışlarını; (i) insan ve toplum bilimleri bağlamında ele alan; (ii) özgün kuramsal ve kavramsal açılımlarla genişleten; (iii) farklı/yeni araştırma yöntemleriyle inceleyen; (iv) farklı örnek olaylar bağlamında karşılaştırmalı bir şekilde sunan yazılara yer verilmektedir.Bu kapsamda özellikle şu konulara öncelik tanınmaktadır:•    İslam kültür ve medeniyeti •    Çağdaş dünyada dinî/İslami ilimlerin yorumlanması ve eğitimi •    Dinî kimliğin oluşumu ve aktarımı•    Çeşitli inanç gruplarında, kamusal hayatta, çok kültürlü ortamlarda din•    Birey, din ve toplum arasındaki etkileşimdarulfunun ilahiyat'ta nitelikli, özgün, kuramsal ve uygulamalı araştırmaların yanı sıra kitap değerlendirmesi, araştırma notu, sempozyum tanıtımı ve klasik dillerden çeviri-yorum metinleri de yayımlanmaktadır.

Amaç ve Kapsam

TUBİTAK ULAKBİM Sosyal ve Beşeri Bilimler Veri TabanıIndex IslamicusSOBIAD Sosyal Bilimler Atıf DiziniEBSCO Academic Search Complete<a href="https://dbh.nsd.uib.no/publiseringskanaler/erihplus/periodical/info.action?id=495011" target="_blank">ERIH PLUS</a>SCOPUS

Dizinler

Dergi yayın etiğinde en yüksek standartlara bağlıdır ve Committee on Publication Ethics (COPE), Directory of Open Access Journals (DOAJ), Open Access Scholarly Publishers Association (OASPA) ve World Association of Medical Editors (WAME) tarafından yayınlanan etik yayıncılık ilkelerini benimser; Principles of Transparency and Best Practice in Scholarly Publishing başlığı altında ifade edilen ilkeler için: <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a> Gönderilen makaleler derginin amaç ve kapsamına uygun olmalıdır. Orijinal, yayınlanmamış ve başka bir dergide değerlendirme sürecinde olmayan, her bir yazar tarafından içeriği ve gönderimi onaylanmış yazılar değerlendirmeye kabul edilir. Makale yayınlanmak üzere Dergiye gönderildikten sonra yazarlardan hiçbirinin ismi, tüm yazarların yazılı izni olmadan yazar listesinden silinemez ve yeni bir isim yazar olarak eklenemez ve yazar sırası değiştirilemez.İntihal, duplikasyon, sahte yazarlık/inkar edilen yazarlık, araştrma/veri fabrikasyonu, makale dilimleme, dilimleyerek yayın, telif hakları ihlali ve çıkar çatışmasının gizlenmesi, etik dışı davranışlar olarak kabul edilir. Kabul edilen etik standartlara uygun olmayan tüm makaleler yayından çıkarılır. Buna yayından sonra tespit edilen olası kuraldışı, uygunsuzluklar içeren makaleler de dahildir.İntihal Ön kontrolden geçirilen makaleler, iThenticate yazılımı kullanılarak intihal için taranır. İntihal/kendi kendine intihal tespit edilirse yazarlar bilgilendirilir. Editörler, gerekli olması halinde makaleyi değerlendirme ya da üretim sürecinin çeşitli aşamalarında intihal kontrolüne tabi tutabilirler. Yüksek benzerlik oranları, bir makalenin kabul edilmeden önce ve hatta kabul edildikten sonra reddedilmesine neden olabilir. Makalenin türüne bağlı olarak, bunun oranın %15 veya %20'den az olması beklenir.Çift Kör Hakemlikİntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir. Editör, makalelerin adil bir şekilde çift taraflı kör hakemlikten geçmesini sağlar ve makale biçimsel esaslara uygun ise, gelen yazıyı yurtiçinden ve /veya yurtdışından en az iki hakemin değerlendirmesine sunar, hakemler gerek gördüğü takdirde yazıda istenen değişiklikler yazarlar tarafından yapıldıktan sonra yayınlanmasına onay verir.

Politikalar

Dergi açık erişimlidir ve derginin tüm içeriği okura ya da okurun dahil olduğu kuruma ücretsiz olarak sunulur. Okurlar, ticari amaç haricinde, yayıncı ya da yazardan izin almadan dergi makalelerinin tam metnini okuyabilir, indirebilir, kopyalayabilir, arayabilir ve link sağlayabilir. Bu <a href="https://www.budapestopenaccessinitiative.org/translations/turkish-translation" target="_blank">BOAI</a> açık erişim tanımıyla uyumludur. Derginin açık erişimli makaleleri Creative Commons Atıf-GayrıTicari 4.0 Uluslararası (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.tr" target="_blank">CC BY-NC 4.0</a>) olarak lisanslıdır.

Derginin tüm giderleri İstanbul Üniversitesi tarafından karşılanmaktadır. Dergide makale yayını ve makale süreçlerinin yürütülmesi ücrete tabi değildir. Dergiye gönderilen ya da yayın için kabul edilen makaleler için işlemleme ücreti ya da gönderim ücreti alınmaz.

Yazarlar dergide yayınlanan çalışmalarının telif hakkına sahiptirler ve çalışmaları  Creative Commons Atıf-GayrıTicari 4.0 Uluslararası (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.tr" target="_blank">CC BY-NC 4.0</a>) olarak lisanslıdır. CC BY-NC 4.0 lisansı, eserin ticari kullanım dışında her boyut ve formatta paylaşılmasına, kopyalanmasına, çoğaltılmasına ve orijinal esere uygun şekilde atıfta bulunmak kaydıyla yeniden düzenleme, dönüştürme ve eserin üzerine inşa etme dâhil adapte edilmesine izin verir.

Editörler, yayınlanan makalede, bulguları, yorumları ve sonuçları etkilemeyen küçük hatalar tespit edilirse düzeltme yayınlamayı düşünebilirler. Editörler, bulguları ve sonuçları geçersiz kılan büyük hatalar / ihlaller söz konusu olduğunda, makaleyi geri çekmeyi düşünmelidir. Yazarlar tarafından araştırma veya yayını kötüye kullanmaya yönelik olasılık söz konusu ise; bulguların güvenilir olmadığına ve yazarların kurumlarının olayı soruşturmadığına dair kanıtlar var veya olası soruşturma haksız veya sonuçsuz görünüyor ise, editörler endişe ifadesi yayınlamayı düşünmelidir. Düzeltme, geri çekme veya endişe ifadesi ile ilgili olarak COPE ve ICJME yönergeleri dikkate alınır.

Dergide yayınlanan tüm yazıların korunmasını ve kalıcı olarak erişilebilir olmasını sağlamak için makaleler, ulusal bir arşiv sitesi olarak hizmet veren ve aynı zamanda LOCKSS'in içeriği toplamasına, korumasına ve sunmasına izin veren Dergipark'ta saklanmaktadır.Ek olarak, yazarların kendilerinin makalelerinin son PDF sürümünü Open Archives Initiative (<a href="https://www.openarchives.org/" target="_blank">https://www.openarchives.org/</a>) standartlarına uygun açık elektronik arşivlerde arşivlemeleri önerilir. Yazarlar, yayınladıkları arşiv versiyonundan, İ.Ü. Yayınevinin dergi web sitesinin URL'sine bağlantı sağlamalıdır.

darulfunun ilahiyat, yayın etiğinde en yüksek standartlara bağlıdır ve Committee on Publication Ethics (COPE), Directory of Open Access Journals (DOAJ), Open Access Scholarly Publishers Association (OASPA) ve World Association of Medical Editors (WAME) tarafından yayınlanan etik yayıncılık ilkelerini benimser; Principles of Transparency and Best Practice in Scholarly Publishing başlığı altında ifade edilen ilkeler için adres: <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a>Gönderilen tüm makaleler orijinal, yayınlanmamış ve başka bir dergide değerlendirme sürecinde olmamalıdır. Her bir makale editörlerden biri ve en az iki hakem tarafından çift kör değerlendirmeden geçirilir. İntihal, duplikasyon, sahte yazarlık/inkar edilen yazarlık, araştrma/veri fabrikasyonu, makale dilimleme, dilimleyerek yayın, telif hakları ihlali ve çıkar çatışmasının gizlenmesi, etik dışı davranışlar olarak kabul edilir.Kabul edilen etik standartlara uygun olmayan tüm makaleler yayından çıkarılır. Buna yayından sonra tespit edilen olası kuraldışı, uygunsuzluklar içeren makaleler de dahildir.

Etik

Dergi araştırma etiğinde en yüksek standartları gözetir ve aşağıda tanımlanan uluslararası araştırma etiği ilkelerini benimser. Makalelerin etik kurallara uygunluğu yazarların sorumluluğundadır.-    Araştırmanın tasarlanması, tasarımın gözden geçirilmesi ve araştırmanın yürütülmesinde, bütünlük, kalite ve şeffaflık ilkeleri sağlanmalıdır.-    Araştırma ekibi ve katılımcılar, araştırmanın amacı, yöntemleri ve öngörülen olası kullanımları; araştırmaya katılımın gerektirdikleri ve varsa riskleri hakkında tam olarak bilgilendirilmelidir.-    Araştırma katılımcılarının sağladığı bilgilerin gizliliği ve yanıt verenlerin gizliliği sağlanmalıdır. Araştırma katılımcıların özerkliğini ve saygınlığını koruyacak şekilde tasarlanmalıdır.-    Araştırma katılımcıları gönüllü olarak araştırmada yer almalı, herhangi bir zorlama altında olmamalıdırlar.-    Katılımcıların zarar görmesinden kaçınılmalıdır. Araştırma, katılımcıları riske sokmayacak şekilde planlanmalıdır.-    Araştırma bağımsızlığıyla ilgili açık ve net olunmalı; çıkar çatışması varsa belirtilmelidir.-    Deneysel çalışmalarda, araştırmaya katılmaya karar veren katılımcıların yazılı bilgilendirilmiş onayı alınmalıdır. Çocukların ve vesayet altındakilerin veya tasdiklenmiş akıl hastalığı bulunanların yasal vasisinin onayı alınmalıdır.-    Çalışma herhangi bir kurum ya da kuruluşta gerçekleştirilecekse bu kurum ya da kuruluştan çalışma yapılacağına dair onay alınmalıdır.-    İnsan öğesi bulunan çalışmalarda, “yöntem” bölümünde katılımcılardan “bilgilendirilmiş onam” alındığının ve çalışmanın yapıldığı kurumdan etik kurul onayı alındığı belirtilmesi gerekir.

Makalelerin bilimsel ve etik kurallara uygunluğu yazarların sorumluluğundadır. Yazar makalenin orijinal olduğu, daha önce başka bir yerde yayınlanmadığı ve başka bir yerde, başka bir dilde yayınlanmak üzere değerlendirmede olmadığı konusunda teminat sağlamalıdır. Uygulamadaki telif kanunları ve anlaşmaları gözetilmelidir. Telife bağlı materyaller (örneğin tablolar, şekiller veya büyük alıntılar) gerekli izin ve teşekkürle kullanılmalıdır. Başka yazarların, katkıda bulunanların çalışmaları ya da yararlanılan kaynaklar uygun biçimde kullanılmalı ve referanslarda belirtilmelidir.Gönderilen makalede tüm yazarların akademik ve bilimsel olarak doğrudan katkısı olmalıdır, bu bağlamda “yazar” yayınlanan bir araştırmanın kavramsallaştırılmasına ve dizaynına, verilerin elde edilmesine, analizine ya da yorumlanmasına belirgin katkı yapan, yazının yazılması ya da bunun içerik açısından eleştirel biçimde gözden geçirilmesinde görev yapan birisi olarak görülür. Yazar olabilmenin diğer koşulları ise, makaledeki çalışmayı planlamak veya icra etmek ve / veya revize etmektir. Fon sağlanması, veri toplanması ya da araştırma grubunun genel süpervizyonu tek başına yazarlık hakkı kazandırmaz. Yazar olarak gösterilen tüm bireyler sayılan tüm ölçütleri karşılamalıdır ve yukarıdaki ölçütleri karşılayan her birey yazar olarak gösterilebilir. Yazarların isim sıralaması ortak verilen bir karar olmalıdır. Tüm yazarlar yazar sıralamasını <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/7281EBE3E18F4E5A95833E5ED0CEFE2E" target="_blank">Telif Hakkı Anlaşması Formunda</a> imzalı olarak belirtmek zorundadırlar.Yazarlık için yeterli ölçütleri karşılamayan ancak çalışmaya katkısı olan tüm bireyler “teşekkür / bilgiler” kısmında sıralanmalıdır. Bunlara örnek olarak ise sadece teknik destek sağlayan, yazıma yardımcı olan ya da sadece genel bir destek sağlayan, finansal ve materyal desteği sunan kişiler verilebilir.Bütün yazarlar, araştırmanın sonuçlarını ya da bilimsel değerlendirmeyi etkileyebilme potansiyeli olan finansal ilişkiler, çıkar çatışması ve çıkar rekabetini beyan etmelidirler. Bir yazar kendi yayınlanmış yazısında belirgin bir hata ya da yanlışlık tespit ederse, bu yanlışlıklara ilişkin düzeltme ya da geri çekme için editör ile hemen temasa geçme ve işbirliği yapma sorumluluğunu taşır.

Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirirler. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar. Gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalacağını garanti eder. Baş editör içerik ve yayının toplam kalitesinden sorumludur. Gereğinde hata sayfası yayınlamalı ya da düzeltme yapmalıdır. Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve dergide yayınlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemler, araştırma, yazarlar ve/veya araştırmaya fon sağlayanlarla çıkar çatışması içinde olmamalıdır. Hakemler değerlendirmelerinin sonucunda tarafsız bir yargıya varmalıdırlar. Gönderilmiş yazılara ilişkin tüm bilginin gizli tutulmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar. Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir. Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.

Daha önce yayınlanmamış ya da yayınlanmak üzere başka bir dergide halen değerlendirmede olmayan ve her bir yazar tarafından onaylanan makaleler değerlendirilmek üzere kabul edilir. Gönderilen ve ön kontrolü geçen makaleler iThenticate yazılımı kullanılarak intihal için taranır. İntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir.Seçilen makaleler en az iki ulusal/uluslararası hakeme çift taraflı kör hakemlik ile değerlendirmeye gönderilir; yayın kararı, hakemlerin talepleri doğrultusunda yazarların gerçekleştirdiği düzenlemelerin ve hakem sürecinin sonrasında baş editör tarafından verilir.

Hakemlik Hakkında

Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirirler. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar. Gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalacağını garanti eder.Baş editör içerik ve yayının toplam kalitesinden sorumludur. Gereğinde hata sayfası yayınlamalı ya da düzeltme yapmalıdır.Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve dergide yayınlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemler, araştırma, yazarlar ve/veya araştırmaya fon sağlayanlarla çıkar çatışması içinde olmamalıdır. Hakemler değerlendirmelerinin sonucunda tarafsız bir yargıya varmalıdırlar. Gönderilmiş yazılara ilişkin tüm bilginin gizli tutulmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar.Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir. Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.

Daha önce yayınlanmamış ya da yayınlanmak üzere başka bir dergide halen değerlendirmede olmayan ve her bir yazar tarafından onaylanan makaleler değerlendirilmek üzere kabul edilir. Gönderilen ve ön kontrolü geçen makaleler iThenticate yazılımı kullanılarak intihal için taranır. İntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir. Editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, cinsel yöneliminden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirir. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar.Seçilen makaleler en az iki ulusal/uluslararası hakeme değerlendirmeye gönderilir; yayın kararı, hakemlerin talepleri doğrultusunda yazarların gerçekleştirdiği düzenlemelerin ve hakem sürecinin sonrasında baş editör tarafından verilir.Hakemlerin değerlendirmeleri objektif olmalıdır. Hakem süreci sırasında hakemlerin aşağıdaki hususları dikkate alarak değerlendirmelerini yapmaları beklenir.-Makale yeni ve önemli bir bilgi içeriyor mu?-Öz, makalenin içeriğini net ve düzgün bir şekilde tanımlıyor mu?-Yöntem bütünlüklü ve anlaşılır şekilde tanımlanmış mı?-Yapılan yorum ve varılan sonuçlar bulgularla kanıtlanıyor mu?-Alandaki diğer çalışmalara yeterli referans verilmiş mi?-Dil kalitesi yeterli mi?Hakemler, gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar. Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir.

Yazım Kuralları

Makale Gönderme<ul type="disc"> <li>Makalenin gönderileceği Dergipark sayfası adresi: <a href="https://dergipark.org.tr/tr/pub/darulfunun" target="_blank">https://dergipark.org.tr/tr/pub/darulfunun</a></li> <li>Makale ana metninin dosyasını (Main Document)  yüklerken, çift taraflı kör hakem süreci gereği, bu dosyanın yazar kimliğini deşifre eden hiçbir unsur barındırmadığından emin olun. Makale ana metni dosyası (Main Document) başlık sayfasını (Title Page) içermemeli; yazar adı geçen ya da yazar adlarını ifşa edebilecek bölümler içermemeli (Örneğin: Teşekkür, her sayfada tekrar eden ve yazar adlarını içerebilen başlık).</li> <li>Ayrıca, ek olarak yüklediğiniz Supplemental File for Review türü dosyalarda da yazar kimliğinin ifşa edilmediğinden emin olun. ​</li> </ul>Ayrı Ayrı Yüklemeniz gereken dosyalar<ul type="disc"> <li>Telif Hakkı Anlaşması Formu</li> <li>Resim, Tablo vb başka kaynaktan alındıysa izin belgesi</li> <li>Makale Kapak Sayfası</li> <li>Makale Ana Metni Dosyası  (Bu dosya aşağıdaki unsurları içermelidir)</li> </ul><ul type="disc"> <ul type="circle"> <li>Makale dilinde ve İngilizce başlık</li> <li>Özetler 150-200 kelime makale dilinde ve 150-200 kelime İngilizce</li> <li>Anahtar Kelimeler: 5-8 kelime aralığında olmalıdır.</li> <li>İngilizce olmayan makaleler için (Örn, Arapça, Almanca, Fransızca, Türkçe vd dillerdeki makaleler ) İngilizce genişletilmiş Özet (Extended Abstract)  1000-1500 kelime arasında olmalıdır.</li> <li>Makale ana metin bölümleri</li> <li>Finansal Destek (varsa belirtiniz)</li> <li>Çıkar Çatışması (varsa belirtiniz)</li> <li>Teşekkür (varsa belirtiniz)</li> <li>Kaynaklar</li> <li>Tablolar-Resimler, Şekiller (başlık, tanım ve alt yazılarıyla)</li></ul></ul>

Erken GörünümKabul edilmiş ancak henüz sayıya dahil edilmemiş makaleler Early View olarak yayınlanır ve bu makalelere atıflar “advance online publication” şeklinde verilmelidir. Genel bir kaynaktan elde edilemeyecek temel bir konu olmadıkça “kişisel iletişimlere” atıfta bulunulmamalıdır. Eğer atıfta bulunulursa parantez içinde iletişim kurulan kişinin adı ve iletişimin tarihi belirtilmelidir. Bilimsel makaleler için yazarlar bu kaynaktan yazılı izin ve iletişimin doğruluğunu gösterir belge almalıdır. Kaynakların doğruluğundan yazar(lar) sorumludur. Tüm kaynaklar metinde belirtilmelidir. Kaynaklar alfabetik olarak sıralanmalıdır.Kaynak Stili ve Formatı<div style="text-align: left;">darulfunun ilahiyat, metin içi alıntılama ve kaynak gösterme için CMOS (The Chicago Manual of Style) kaynak stilinin 17. edisyonunu benimser. CMOS 17 hakkında bilgi için: <a href="http://www.chicagomanualofstyle.org/tools_citationguide.html" target="_blank">http://www.chicagomanualofstyle.org/tools_citationguide.html</a></div>

Aşağıdaki listede yer alan bilgilerin eksik olmadığından emin olun:●     Yazarlara Bilgide detaylı olarak anlatılan dergi politikalarının gözden geçirildiğiü    Başka bir dergiye gönderilmemiş olduğu bilgisiü    Sponsor veya ticari bir firma ile ilişkisi (varsa belirtiniz)ü    İngilizce yönünden kontrolünün yapıldığıü    Kaynakların CMOS (The Chicago Manuel of Style) 17’ye göre belirtildiği●    <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/7281EBE3E18F4E5A95833E5ED0CEFE2E" target="_blank">Telif Hakkı Anlaşması Formu</a> ●    Daha önce basılmış ve telife bağlı materyal (yazı-resim-tablo) kullanılmış ise izin belgesi●    <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/AF49E697F8F94F388F130E49B408FD16" target="_blank">Kapak sayfası</a>ü    Makalenin türüü    Makalenin Türkçe ve İngilizce başlığıü    Yazarların ismi soyadı, unvanları ve bağlı oldukları kurumlar (üniversite ve fakülte bilgisinden sonra şehir ve ülke bilgisi de yer almalıdır), e-posta adresleriü    Sorumlu yazarın e-posta adresi, açık yazışma adresi, iş telefonu, GSM, faks nosuü    Tüm yazarların ORCID’leri●    Makale ana metniü    Makalenin Türkçe ve İngilizce başlığıü    Özetler: 150-200 kelime Türkçe ve 150-200 kelime İngilizceü    Anahtar Kelimeler: 5-8 adet Türkçe ve 5-8 adet İngilizceü    Makale Türkçe ise, 1000-1500 kelime İngilizce genişletilmiş özet (Extended Abstract)ü    Makale ana metin bölümleriü    Finansal destek (varsa belirtiniz)ü    Çıkar çatışması (varsa belirtiniz)ü    Teşekkür (varsa belirtiniz)ü    Kaynaklarü    Tablolar-Resimler, Şekiller (başlık, tanım ve alt yazılarıyla)

<a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/7281EBE3E18F4E5A95833E5ED0CEFE2E" target="_blank">Telif Hakkı Anlaşması Formu</a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/D232E5F3BB8F4E54B4075CDE541EEB78" target="_blank">Kapak Sayfası </a>

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