Search

A notion that the theologians consider as a physical explanation model while discussing the movement in accordance with their theological views on the comprehension and interpretation of the universe is i'timād. In conclusion, this notion, which has various meanings in different contexts, has been used to express "the tendency of object in motion, potential energy, pressure or resistance of an object to another object". Within this framework, including weight-lightness, ascentdescent, impulse-pull etc., many phenomena related to the unidirectional and compulsory movement of objects have been explained. On the other hand, theologians dealt with i'timād in the context of their own conceptions of the universe, in relation to their understanding of causality while discussing the movements of bodies in the universe and their changestransformations, and the causality relationship between them. As a result of their discussions, they asked questions about i'timād and tried to find answers to these questions in the perspective of their own views of the universe. Furthermore, in relation to the theory of i'timād, Mu'tazilite scholar Abû Ishâq Ibrâhîm al-Nazzâm (d. 231/845) discussed the theory of tafra (leaping) and put forward contrary arguments. One of those who sought answers to the questions discussed in this direction and expressed an opinion on i'timād is the Ash'arî theologian Abû al-Maâlî al-Juwaynî (d. 478/1085). He discussed i'timād in terms of the accidents of spatial generation and used i'timād as a universal explanatory theory for the phenomena of movement, space, weight and lightness, and directional phenomena such as up and down. From this point of view, he also tried to interpret i'timād with examples from natural phenomena and objects. In doing so, he synthesized i'timād within his own system and presented it as an explanatory element by considering the Ash'arite metaphysical principles through the examples he frequently gave. Thus, he put forward views on whether the movements of objects give rise to i'timād or not, and drew attention to the usage of i'timād in the Muʿtazilite and Ashʿarī schools. In this context, he tried to prove with examples whether the Muʿtazilite understanding of iʿtimād overlaps with the Ashʿarī understanding of iʿtimād. On the other hand, al-Juwaynī put forward his proofs in the context of his criticisms of the Muʿtazilites in general and al-Naẓẓām in particular. His criticisms were generally in response to the views of Muʿtazilite scholars on the phenomenon of motion in the context of iʿtimād. In fact, al-Juwaynī criticized the arguments of Abū ʿAlī al-Jubbāʾī (d. 303/916) and Abū Ḥāshim (d. 321/933) in the context of the theory of tawlīd and al-Naẓẓām in the context of the theory of tafra through their arguments. In this direction, the paper concentrates on how Juwaynî stated the examples he put while proving the theory of i'timād in terms of movement phenomenon and what he comprehended from it. In addition, the paper discusses his criticisms against Nazzâm's theoretical and experimental arguments he brought in the context of tafra theory while elaborating Juwaynî's explanation of movement phenomenon. [ABSTRACT FROM AUTHOR]

This paper aims to review the book titled "Allah, İnsan ve Tarih: Kur'an da Tarihin Kavramsal ve Meta-Paradigmatik Temelleri [God, Human, and History: Conceptual and Meta-paradigmatic Foundations of History in the Qur'an]". The Qur'an constructs the future by providing examples from past experiences and reveals its own worldview. In this process, certain concepts undertake the task of being the building blocks of constructing the future. The concept of history is one of them. This work at hand deals with the concept of history in the Qur'an in detail. Additionally, it explores other concepts in the Qur'an related to history in accordance with its integrity. [ABSTRACT FROM AUTHOR]

It is widely acknowledged that two methods of writing have emerged in the history of usūl literature: Juristic method (usūl al-fuqahā) and theological method (usūl al-mutakallimīn). Although there are some attempts to determine the typical features of these methods, we do not have a comprehensive explanation regarding the criteria of this distinction, the motivation behind it and the period when these methods have become prevalent. This paper aims to shed light to certain dimensions of the issue and focuses especially on the impact of juristic disputations and khilāfiyāt on the emergence of juristic method. The discussions about the sources and methods of religious knowledge were a significant part of the heated intellectual debates in the early period of Islamic scholarships. These discussions made by scholars interested in theological matters in kalām context were the matters of usūl, which would have turned into a separate discipline thereafter. The aforementioned period also witnessed Hanafīs completing the first fiqh compilation by recording the body of masā'il in fiqh that they had developed and codified. Hanafīs then involved in the methodological discussions of theologians in the context of justifying their juristic views. The tradition of scholarly discussion that had widely contributed to the earlier period took a new dimension by the introduction of jadal to the Islamic world. First theologians and later jurists adopted the method of jadal in their debates and scholarly works. By the 4th and 5th centuries AH, fiqh became popular more than ever and promoted the juristic disputations in such a way that those disputations turned into a common and significant performance among Islamic intellectuals. Meanwhile, the khilaf genre, in which the disputed juristic matters have been discussed and justified, improved in those centuries as well. Consequently, a new method of usūl writing, namely the method of fuqahā, which can be applied in the justification of the masā'il and in juristic disputations, emerged. Thus, the first and most typical work of that method, Taqwīm al-Adilla by Dabūsī, perfectly addressed the needs of the disputation tradition in the era, by including many chapters that could be regarded as related to the substantial law and many examples from substantial law, by treating the jadal topics in qiyas and 'illa chapters in detail and by avoiding the speculative theological disputes. Later, the method developed by Dabūsī attracted attention and many jurisprudents wrote usūl works adopting the method before the end of 5th century AH. Especially the usūl work of Bazdawī served as a model for the later Hanafī usūl literature. However, the juristic method lost its popularity when the Islamic scholarships fell under the influence of philosophy and logic after al-Gazālī and al-Rāzī. Jadal and 'ilm al-bahth wa'l-munāzara have been treated under the discipline of logic afterwards. Nevertheless, even after the evolution of the usūl perspective, some Hanafīs still wrote usūl works by juristic method and some of them, despite adopting the new philosophical perspective, referred to the usūl of Bazdawī in their "mamzūj" (combined) usūl works. [ABSTRACT FROM AUTHOR]

Every text, in addition to its main idea and notional framework, has a context that reflects the background of the milieu in which it was written. In this respect, it would be paid attention in the identity of the text, which waiting to be discovered like a hidden treasure within lines and reflecting its time, as much as giving importance to the sentences of the text. Adopting such an approach, in a sense, could contribute to a better understanding of the spirit of the text. In addition, this approach is of great importance in bringing the treatises that built our civilization, especially the stories of many manuscripts waiting to be revealed, to modern scholarship. Therefore, each step on this path of discovery makes an outstanding contribution to the understanding of the ultimate extent of our civilization’s history. This paper aims to take a step on this path by examining a manuscript that depicts the Ottoman scholarly environment in the 18th century. Both the critical edition of the treatise, Ilzām al-muʿānidīn wa-ibṭāl zaʿm al-ḥāsidīn, and its translation constitute the scope and focus of this paper. The paper also aims to have a general view of the historical context of the treatise and a concise analysis in light of this information. Later, it is aimed to let the reader be alone with the edited Arabic text and its Turkish translation by leaving her/him alone in this intellectual journey. Another reason for choosing the treatise is that it is related to ʿiṣmah al anbiyā (the infallibility of the Messengers of Allah), which is a highly sensitive issue of kalām in terms of both thematically and methodologically. Moreover, this subject is extremely meaningful in terms of the revelationcentered structure of kalam, the nature of the concept of Messenger of Allah, and the understanding of the issues formed around being a Messenger of Allah. Following both etymological and discursive evaluation based on classical sources (especially related to fiqh), the treatise discusses whether the Messengers of Allah are protected from the faint (ighmāʾ) or not. Its main question is whether the faint be considered in the context of ʿiṣmah al anbiyā or not. First of all, the author explains the reasons for writing the treatise in the introduction and then, underlines prominently the results in the conclusion. Both chapters may be the most significant parts in respect of reflecting the identity of the text. The given messages by determining the causal relations in these chapters provide significant clues about the conflict between the Kadizādeli and the Sivasī, which adversely affected the history of Ottoman thought, and emerged trends as a consequence of that. The most prominent theme is that it is highly recommended to adopt a moderate way to overcome the negative effects of the conflict that polarized many people. Ultimately, the treatise is an extremely important text in terms of being the first witness of a time period, in which one of the greatest turning points emerged in our intellectual history. [ABSTRACT FROM AUTHOR]

One of the main problems of the soul theory is how the soul, which has no material properties, interacts with body. Because it is difficult to understand how an immaterial being interacts with matter. In particular, as our scientific understanding of the way the brain works and how it affects our psychology expands, the question of whether a soul is needed for the mind manifests itself more strongly. In this context, current data on the close connection between the brain and the mind is often used as an objection to the understanding of the soul. One of the recent data that has been claimed to have dealt a heavy blow against the understanding of the soul is the split-brain case. The split-brain case is the name given to the condition of patients whose brain hemispheres are surgically separated from each other. The difference of this case from other cases used against dualism is that it pointed out that the integrity of consciousness also depends on the brain. Because although there was a connection between many mental functions and the brain before, it was not between the unity of consciousness. For it was a new claim that the unity of consciousness also depends on the brain. On the contrary, arguments were used in favor of the existence of the soul, stating that the brain cannot provide the unity of consciousness due to its multi-part structure, and therefore an indivisible soul is necessary. Whereas, in the split-brain case, patients whose brain hemispheres were separated from each other could think and act like two different people. This is interpreted as contrary to the soul view, which argues that the individual and the soul are indivisible. The present study considers whether the split-brain case does indeed offer a strong argument against dualism. In this paper, first of all, more detailed information about the split-brain case will be given. Then, the arguments of those who use this case against dualism and why the issue seems problematic in terms of the soul view will be discussed. Afterwards, some solutions offered by dualists to this problem will be evaluated. There are three different strategies that dualists follow at this point. The first one rejects the idea that consciousness is divided as a result of the split-brain phenomenon, the second rejects the idea that the soul is indivisible, and the third way accepts both, but argues that they are not contradictory, because a single soul can have a divided consciousness. This paper argues that even if it is accepted that more than one stream of consciousness emerges as a result of the split-brain case, this cannot be seen as a finishing blow to dualism. Despite this, the case in question can be regarded as a strong argument against dualism. For a counter-argument to be strong, it does not need to conclusively demonstrate the falsity of what it opposes. It suffices to show the weakness of its probability of being true. In this respect, the split-brain case greatly weakens the probability of dualism being true. [ABSTRACT FROM AUTHOR]

Reason and revelation are two important guides for humanity. People can find the right path only thanks to these two guides. Fatānah is the peak of functional intelligence, which is a special attribute given to prophets. At the same time, this attribute is the ability and competence to use reason in the best way. Needless to say, this attribute comes along with great values and privileges. This prophetic attribute not only reflects the human aspect of the prophets but also points to a qualification through which they receive revelation. Through this feature, prophets, on the one hand, try to understand revelation and apply it. On the other hand, they solve the problems in their community by practicing ijtihād in cases where revelation has not come. This creates a great power that makes them superior to others. As it is known, everyone's mental faculties are different. Although people are given intelligence according to their degree, they are not given the attribute of fatānah. At this point, reason means the power of understanding, comprehension, thinking, and reasoning. Fatanāhis a superintelligence through which prophets can see events from multiple perspectives and analyze them in depth. We shall briefly mention the fatanāh of the Prophets Muhammad and Abraham as examples. The Prophet Muhammad fought for taw?īd (God's unity) in his polytheistic society. In order to transform the society in question, he reformed them by acting with reason, logic, and reasoning with the support of revelation. At the end of this struggle, he successfully transformed his community into a religious, theistic, and moral society in 23 years. He was the authority to solve the people's problems in both Mecca and Medina. He successfully found solutions to peoples' problems. His success has been explained by the attribute of fatanāh, along with divine support. When we look at the life of Prophet Abraham, who is considered to be the ancestor of the prophets, the attribute of fatānahis clearly seen in his prophecy. That is to say, in his discussions with his father Āzar, Prophet Abraham wanted him to think that "idols are inanimate objects that do not harm or benefit anyone and have no function in creation." The best example of his superintelligence is that he broke the idols in the idol household with an axe and hung the axe around the neck of the big idol. On this occasion, he made idol-worshippers use their intellect. The subject of this article is to emphasize the importance of this attribute found in the prophets, along with the support of revelation, as an example for people. To better explain the subject, the paper also examines the intellectrevelation relationship and intellect-superintellect relationship. [ABSTRACT FROM AUTHOR]

In some works of Fahr al-Dīn al-Rāzī (d. 1210), there is a discourse related to the claim that textual evidence produces uncertainty. This claim was put forward as a theory based on approximately eleven premises although this number varies in some of his works. According to this theory, textual evidences are not convenient for drawing definite conclusions about the meanings indicated by these evidences due to the situations which is caused by (ⅰ) the language itself and (ⅱ) the use of the speaker of the language and (ⅲ) understanding of listener respectively. There is an additional phrase “This claim is not valid absolutely” in some of the works that mention this theory. Even though that is the case, this addition is not enough -at first glance- to solve the problem. If the problem of the uncertanity of textual evidence, which was put forward systematically for the first time by Fahr al-Dīn al-Rāzī as far as is known, is accepted in the borad sense it might cause some critical problems concerning the science of Kalām. The most important one among these problems can be presented in this way: In the science of Kalām, it is claimed that the certain (yakīnī) propositios and certain evidences are used in the issues that Kalām deals with and substantiates. On the other hand, the true narrative (al-khabar al-sādiq) is counted as one of the sources of knowledge in this science. The true narrative has subsections in the form of narratives transmitted from so many groups of people that are almost impossible to agree on a lie. Because all of these have reached us by way of words and narration, the issue of the uncertanity of textual evidence renders these subsections problematic. Consequently, one of the sources of knowledge in the science of Kalām happens to lose its reliability. In the present work, the following problem is analyzed: The problem of the uncertanity of textual evidence in that it causes one fundamental source of knowledge to be eliminated in the science of Kalām. [In the present paper] Two solutions will be offered to solve the problem: (a) Questioning how the issue was discussed after Rāzī and how Rāzī was understood, then showing which understanding is in accordance with Rāzī's statements. For, in order to reach the most accurate conclusion about a problem, how the issue is understood and explained in the historical process has a very important position. To solve a problem regarding a scholar like Rāzī, who left many works that must be examined from a holistic point of view, it is extremely important to consider first-hand his students, close followers and critics. (b) Showing the field and issues in which the textual evidence can be used epistemologically" through "the tripartite division of the issues whose knowledge is sought to be attained, as known only by reason, known only by transplantation, and known by both" in Kalām. Because the division of the issues according to the ways and sources of knowledge will reveal which information sources can be used in what kind of issues and where they will pose a problem when used. Accordingly, the power or consistency of an information source should be examined through issues that are not objectionable in their epistemological use. The aim of this study is to solve the problem in two ways to have been mentioned. [ABSTRACT FROM AUTHOR]

Abū Ḥanīfa (d. 150/767) discussed the main issues of the science of kalām in the first period and expressed his best views on these issues in response to the sects that he accepted as bid'ah (innovation). Later, kalām scholars tried to justify these views by using different arguments according to the changing conditions and time. Undoubtedly, one of the most important opinions that Abū Ḥanīfa expressed and passed on to the next generations from the perspective of the science of kalām is those related to faith. In fact, faith is the strongest and most deep-rooted bond a believer establishes with his/her Creator. The individual shapes his world and the hereafter through this bond. On the other hand, faith is a phenomenon that does not contain doubt but carries certainty. In this respect, a person is included in the same category as a believer after she has firmly believed, and is called a believer or a Muslim, as the Qur'an puts it. Because no matter what race or color he is, he takes the same name because he believes in the same principles. Abū Ḥanīfa, who lived in a time when Muslims differed among themselves and differences of opinion increased, accepted faith as a common denominator by emphasizing the common values of Islam. Abū Ḥanīfa refers to this as "equality in faith". The issue of equality in faith, which is discussed as a result of the differentiation in matters related to the nature of faith, is shaped according to whether the action is counted as part of faith or not. Since Abū Ḥanīfa did not consider deeds a part of faith, so he advocated equality in faith. This view was adopted later by many scholars in the Māturīdī tradition. In the Hanafī- Māturīdī tradition, it can be said that the issue of equality in faith as well as issues such as confirmation and certainty in faith were shaped by the opinions of Abū Ḥanīfa. When equality in faith is accepted, one is not allowed to question the faith of another and say that his/her own faith is superior to the other because only God can know it. On the other hand, the understanding of equality in faith prevents external appearance and formalism from being decisive in one's religious life. Thus, a believer cannot accuse his brother who has deficiencies in his deeds but has faith of being infidel. When Abū Ḥanīfa's view of equality in faith is interpreted according to contemporary paradigms, his emphasis on human love, tolerance, and unity of the ummah, which has validity today, can clearly be observed. Therefore, it is seen that the reflection of a theological issue on social life is stressed in his opinion. This paper aims to study the issue of "equality in faith", one of the issues related to faith, and its reflection on social life by using the texts which are attributed to Abū Ḥanīfa. [ABSTRACT FROM AUTHOR]

Muḥkam and mutashābih have developed as two topics that are related to every field of religious studies throughout the historical process. The fact that this has been a topic of controversy in every field of religious studies is due to the fact that verses of the Qur’an were classified as muḥkam and mutashābih by the verses of the Qur’an. Discussions and suggestions regarding muḥkam and mutashābih generally tended to be limited to the studies about the semantic definitions of the terms or were shaped around the narratives about the circumstances of the revelation and thus digression from the actual context was inevitable. In addition, acknowledging muḥkam and mutashābih as semantic qualities of the Qur’an raised doubts over the Qur’an's status as an understandable text. As mutashābih verses were considered by some as ambiguous, this enabled each school of thought to base their opinions on the verses of the Qur'an. The fact that current interpretations of the verses of the Qur’an are not made free from the historical points of view is due to the strength of the historical knowledge. Qur’an demands faith in the previous canons as well as demanding faith in the previous messengers. In this context, muḥkam are the genuine commandments of the Qur’an which did not exist in the previous canons whereas mutashābih are the commandments that resemble the ones in the previous canons. This research employs analysis, comparison and criticism methods for examining its subject matter. Meanings of the verses of the Qur’an are analyzed linguistically and the relations between the terms in this context are attempted to be shown. In interpreting the verses about the topic, arguments of different schools of thought are included. Criticism of the previous interpretations is carried out considering the contextual and semantic integrity of the Qur'an. It is also stated that while forming its muḥkam verses, the Qur’an employed the methods of abrogation, adjournment and conversion. Abrogation is not an annulation of the own verses of the Qur’an but an annulation of a commandment in a previous canon. Adjournment means not to abrogate a commandment of a previous canon but their inclusion in the new canon. The cases that the Qur’an mentions in which the messenger is accused of fabricating are stated to be due to the conversion of the commandments the interlocutors had already known by genuine verses of the Qur’an. To regard muḥkam and mutashābih as genuine and resembling verses would fortify the judgement that the verses of the Qur’an are comprehensible. This paper concludes that the muḥkam verses provide the fundamentals of the system of law which is the Qur’an, and mutashābih are the verses that are in the Qur’an and show resemblance to previous laws that were already present at the time. In relation to this, that those with crooked hearts tracing after the mutashābih is interpreted to mean that they investigated whether the ayats were included in the previous canons and that Allah knows the gloss of the mutashābih ayats is interpreted to mean that He knows in which canon the ayats were first included and finally the attitude of those with deep wisdom towards the muteshâbih ayats is explained as that with their vast knowledge on revelation, they confess that all the resembling ayats were revealed by Allah. [ABSTRACT FROM AUTHOR]

Richard Swinburne is one of the most important figures in philosophy of religion who took special interest in the soul. Also he is one of the most prominent defenders of dualism -also known as mind-body dualism or substance dualism- that regards humans as composed of two different substances called body and the soul. He defended the dualist view against contemporary problems of dualism and contributed to it with his three books, namely The Evolution of the Soul; Mind, Brain and Free Will and Are We Bodies or Souls? alongside with other publications. In this paper, I will introduce Swinburne's version of Cartesian dualism and critically investigate whether it provides us some reasons to believe in the soul. For this reason, I will examine the two principle arguments Swinburne offers in the explanations of dualism -one of them is known as the conceivability argument and the other is based on an imaginary scenario from transplants- along with their critics. To sum up, the main point drawn in this paper will be Swinburne's arguments for dualism along with some of their critics. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book titled, "Abdülkâhir al-Baghdadi's Kalami Thought". Abdülkâhir al-Baghdadi, the famous Ash'ari theologian, Shafii faqih, and mathematician, was a thinker who found fame through his various opinions and approaches. His original views and evaluations on such subjects as God and His attributes, the relationship between God and the world, belief, knowledge, prophethood and miracle, the here-after, destiny and imamate, which have been discussed since the birthof the science of kalam, have caught everyone's attention. Baghdadi's religious-theological views, which attracted attention since he defended his ideas in different aspects by skillfully using the language, were seen as a matter worth examing and researching in the book. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book, "İslam Düşünce Geleneğinde Tanrı Anlayışları I Eş'arîler", which translates as "Understandings of God in Islamic Thought I Ash'arites". Believing in God is of course the uttermost important principle of Islam. However, inarguably, there are different understandings of God in kalām thought. Hence, the book deals with these different understandings of God in the thought of Ash'arism in detail. At the same time, it conveys these arguments put forward by Ash'arite scholars in chronological order. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book titled, "Abdulkâhir al-Baghdadi's Kalami Thought". Abdülkâhir al-Baghdadi, the famous Ash'ari theologian, Shafii faqīh, and mathematician, was a thinker who found fame through his various opinions and approaches. His original views and evaluations on such subjects as God and His attributes, the relationship between God and the world, belief, knowledge, prophethood and miracle, the here-after, destiny and imamate, which have been discussed since the birthof the science of kalam, have caught everyone's attention. Baghdadi's religious-theological views, which attracted attention since he defended his ideas in different aspects by skillfully using the language, were seen as a matter worth examing and researching in the book. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book, "İslam Düşünce Geleneğinde Tanrı Anlayışları I Eş'arîler", which translates as "Understandings of God in Islamic Thought I Ash'arites". Believing in God is of course the uttermost important principle of Islam. However, inarguably, there are different understandings of God in kalām thought. Hence, the book deals with these different understandings of God in the thought of Ash'arism in detail. At the same time, it conveys these arguments put forward by Ash'arite scholars in chronological order. [ABSTRACT FROM AUTHOR]

This paper examines the thought of Sayf al-Dın al-Amidî (d. 631/1233) regarding takfir (declaring another a non-believer), a practice which would become popularized in the generation after the death of the Prophet Muhammad by a sect known as the Kharajites. The Kharajites were a religio-political sect that would use takfîr as a kalâmic tool of excommunication, as well as a justification for violence against other Muslims. The group originates in the first century of hijrah following their excommunication of the Caliph 'Alî for mediating with his political challenger Mu'âwiya. In the centuries following the emergence of this sect, scholars of kalâm such as al-Amidî would begin to discuss and debate takfîr in the context of the greater Muslim community. In contrast to the Kharajites, a number of other sects al-Amidî would recognize as deviant would hold contrasting beliefs, including the Murji'ites who vehemently opposed the excommunication of anyone so long as they outwardly maintained belief in God and His prophet. While some of these scholarly debates over takfîr would become so heated as to result in excommunication between kalâmic schools, it would later be accepted that excessive takfîr was not necessarily a characteristic of any single Sunni sect, but rather a mentality that could manifest in any given kalâmic school. Many of these scholars would adopt a kalâmic formula designed to prevent excessive takfîr, the principle that the "those belonging to the qibla" (ahl al-qibla) ought not be excommunicated. In his formulation, Al-Amidî addresses a number of issues debated as potential reasons for takfîr, including the committing of major sins (murder, adultery, theft, etc.), abandonment of central Islamic obligations, opposing scholarly consensus, belief in the createdness of the Qur'ân, denying the beatific vision (ru'yâ), misinterpreting the divine attributes (şifât), and the excommunication of prophetic companions or other Muslims. This principle, as shown in this study, would be considered flexible by many of these scholars, who were willing to excommunicate followers of heretical movements. Al-Amidî, a prominent scholar living in the context of these debates surrounding excommunication, spent considerable energy on the question of takfîr and proposed a number of original insights. In attempting to minimize the application of takfîr, al-Amidî analyzed many of the specific issues discussed by previous scholars on the issue, arguing that many acts previously considered excommunicable in fact did not constitute disbelief. These groups include such sects as the Kharajites, Murji'ites, Mu'tazilites, Shi'ites and anthropomorphists, whom al-Amidî argues must not be excommunicated from the fold of Islam, drawing from both logical ('aqlî) and scriptural (naqlî) arguments. One of the central scriptural sources al-Amidî deploys is an oft-quoted prophetic tradition concerning the prediction of the Muslim nation splitting into 73 sects, only one of which will be saved from the hellfire - implying that these groups should still be recognized as Muslims. Conversely, questions regarding which al-Amidî would affirm the obligation for takfîr include denying prophecy, any aspect of divine revelation, belief in the divinity of objects or beings, denial of God and divine miracles, and insulting God, the prophets, or any aspect of the religion. This study further analyzes Al-Amidî's definitions of îmân (belief) and kufr (disbelief), the relationship between them, and his views on specific heretical sects as debated in the Sunni tradition. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book, "Ahlak Tanrı ve Yasa: Din-Ahlak İlişkisi Bağlamında İlahî Emir ve Doğal Yasa Teorileri (Ethics, God and Law: Theories on Divine Command and Natural Law in the Context of the Relationship between Religion and Ethics)". The book analyzes divine command and natural law theories. These two theories have an important place in ethics. The book addresses these theories with examples selected from the Christian Scholastic tradition and modern moral philosophy. The book discusses the origins and development of ethical theories. The book is a candidate to add a new dimension to moral philosophy. [ABSTRACT FROM AUTHOR]

This paper is to introduce the work titled "Muhammed b. Yûsuf es-Senûsî ve Akaidine Dair Bir İnceleme (Muammad b. Yūsuf al-Sanūsī and an Analysis on His Work on Aqāid)". Al-Sanūsī is an eminent figure in the development of of Ash'arī and Sufi identity in the Maghreb. Having a good understanding of his society, he developed his own discourse aiming to resolve several belief problems in his works. Here, the work to be reviewed aims for two: to introduce this eminent scholar on whom only very few studies were done in Turkish academia and to elaborate the creedal issues he emphasized in his writings. [ABSTRACT FROM AUTHOR]

This paper presents Hadji Hasan Hilmi Effendi's biography along with a critical edition (taḥqīq), translation and analysis of his treatise, Rawḍat al-Suadâ. There is no information about his life except an autobiography which he recorded with his own handwriting. Therefore, the information about his life is limited to that document attached to this article. The abovementioned treatise deals with three important issues, namely Primordial Covenant (Bazm Alast), determination of those to enter Heaven and those to enter Hell, and Lawḥ Maḥfūẓ. In addition to giving a summary of the opinions of various groups on these issues, the treatise also offers the author's own opinion. The views of the author on the issues in question may be summarized as follows: With its symbolic narrative, the verses about Bazm Alast do not give an account of an actual event. Only sane individuals who attained puberty can be subject to the punishment in hell. It is not possible to change Lawḥ Maḥfūẓ. He expresses the opinions of Kalam scholars, Ahl al-Hadith (the people of Hadith) and ṣūfīs on the said issues. Although the author prefers theological opinions, he introduces the other two opinions as worth preferring. The analysis of the treatise aims to reveal how the author thinks. Thus, the study will determine the principles to which the author adheres in evaluating the divine decrees and in reasoning. [ABSTRACT FROM AUTHOR]

This article aims to examine "the question of human nature", one of the oldest and most discussed problems of the history of thought and of the Islamic Theology, in the example of Imam Māturīdī (d. 333/944), one of the founders of Ahl al-Sunnah and one of the most important names of the Islamic Theology. In this context, the following questions are asked in the article: What is human? What are the basic references of the definitions of human? Is man just a soul? Is it only the nafs that makes human beings as human? Is the human body its only reality? Is it a simple substance, or does it have a complex entity consisting of soul, nafs and body? There are different answers to those questions. In this paper, the philosophical foundations of these answers and the projections in Islamic philosophy and theology were examined by following the method of Māturīdī. In this context two different Mu'tazilah schools and the period of Māturīdī, his followers' ideas, and the similar to ideas of Māturīdī as well as opposed views were taken into consideration. There are holistic, fragmentary and reductionist approaches to the problem of human nature. Regarding the issue, this article presented the thoughts of Maturidi and disclosed the extent to which his ideas influenced his successors. [ABSTRACT FROM AUTHOR]

In this article, we will deal with the perception of death in Maturidism, one of the defender of Ahl al-Sunnah Thought. As we tried to set forth in our paper, the concept of death and whether it has a predetermined precise time for humans has a close relationship with the predetermination or destiny. Mostly the knowledge of the time and form of any death is considered as part of divine knowledge in an absolute way, which has categorically unavoidable results for the creatures. So, to clarify "the precise time for death" in this school will also shed light to our understanding of fate or predetermination. [ABSTRACT FROM AUTHOR]

Angel's typologies are considered differently in different cultures. In this paper we have in particular studied conception of angel in the Holy Qur'an. We have come across two different conceptions: Intelligent and strong-willed angels typecasting and unintelligent and volitionless angels typecasting. Which of them seem to be consistent? We have tried to provide arguments to evaluate this subject in the light of Qur'anic verses. Consequently, the assertions that angels are unintelligent and volitionless are not convenient for Holy Qur'an. Their using reason and will is similar to prophets. Angels are ingenious as prophets. Allah Almighty had chosen prophets from both of angels and humankind. Then it is possible that both of them intelligent and volitional and so this conception is convenient for Holy Qur'an. [ABSTRACT FROM AUTHOR]

Ethics is not a separate topic like other theological topics such as divinity, prophethood and eschatalogy dealt with in Kalam books. Ethical issues are generally discussed in terms of acts of Allah and human in different parts of Kalam books. At this point, there are two prominent theological approaches dominated by Ash'arite and Mu'tazilî scholars. In ethics, Ash'arite scholars defend their position by relying on revelation while Mu'tazila used reasoning to defend theirs. Unfortunately, historically the lively discussions between these two denominations overshadowed Maturidi sect. In this paper, we will try to analyze and uncover Maturidi's thoughts especially regarding basic matters in ethics. [ABSTRACT FROM AUTHOR]

Every era has its unique issues to test its time dwellers. These issues or crises are called as 'cliff' or 'abyss' of the time in the Qur'an. It seems that value deprivation is the cliff or abyss of our time. Naturally beliefs and creedal doctrines are expected to save human kind from these cliffs or abysses and replace peace, serenity and tranquility instead. But one serious issue remains: how can we bring the vital religio-ethical values together with the young minds. Despite all efforts to accomplish this aspiration, it seems there are some blockade factors that prevent these values to get access to the youth. My paper discusses these questions under the following fundamental frameworks : freedom of the individual within a religion and society in which these both are likely to dictate what is societal to individual; the probability of creating different but common life forms within religious system; total identities versus individual; crisis areas in religious and secular life, etc. [ABSTRACT FROM AUTHOR]

With the intense discussions of Mutazilite and Sunnite theologians on the createdness of the holy Qur'an, this theory got a doctrinal facet supported by religious and rational arguments. This theory bases itself on the principle that God can create His speech however He wills, as He creates everything as He wish via His attributes of power, will and actions. Whether the eternal or temporal character has the priority is the focal point in the discussion. The spatial or phenomenal character of the divine speech and its transcendental or meta-character and their convergence point is under debate. Our paper tackles this issue from Mu'tazili point of view, i.e. their arguments around the createdness of the holy Qur'an. [ABSTRACT FROM AUTHOR]

Miracles or miraculous concepts of religious-philosophical terminology has a controversial history in religious thought. Miracle is an instrument that supports the prophet in his claim to prophecy. Because there is no way out apart from bringing these wonderful events against their opponents. In the same way during the prophet time, the Arabs had the superiority in the field of poetry and literature and accordingly the Qur'an has a miraculous character that silenced the Arab all. The linguistic fluency and authenticity both as verse and prose the Qur'an challenged them and they were baffled by its explicate challenge. In this paper, the concept of miraculous and miracles in the light of its etymological and philological analysis will be described in terms of the miracles in general and the linguistic aspects of the Qur'an in particular. [ABSTRACT FROM AUTHOR]

Soon after the enlightenment and industrial revolution mostly German speaking scholars spoke about a null and void world deprived of God and religion, transforming the world into a hornet's nest. Have all these calamity cries been part of the West and Christendom or all-inclusive and worldwide? And much more important question remains: what was the reason for all these upheaval? My paper contends the backdrop rationale and reasons why the world was transformed into such a dreadful space. [ABSTRACT FROM AUTHOR]

As it is known Islam gets its religious content from prophecy (nubuwwah), which is also entitled as messengership (risâla) and revelation (wahy). Through these, the holy Qur'an corrected some misinterpreted and degenerated forms of past holy books on the one hand, and reviewed some creeds of pagan culture on the other and eventually called them false. The disapproval of past books in many aspects gave rise to their members to stand to criticize the Qur'an. So historically we have many criticisms by Christians and Jews. Apart from these heavenly traditions, Barahima, Dualist and materialist ones disparaged the holy Qur'an, considering its content. Our paper profoundly brings forth Imam Mâtürîdî's criticism against these second groups. Because the great Imam defended the reasonability and plausibility of nubuwwah and consequently the content of the holy Qur'an against these groups. [ABSTRACT FROM AUTHOR]

The term 'left' or 'leftism' in Turkey has for long been contextualizing such Islamic terms as mustaz'af (proletariat), paradise (classless society), equality, justice, etc. and using them to build a common ground between Islam and socialist tradition. However, it must be kept in mind that when the Qur'anic terms are treated in this way, they lead us to many divergent world views both to leftism as well as to rightist ideology. To illustrate, such terms as profit, wage, maximum utility (nasīb) can easily lead us to rightist stance. Of course Qur'an is not totally closed to these approaches. But there should be a border showing us the possibility, risks and boundaries between Qur'an and differing ideologies. Taking these into account, the following remarks might be put forward with regard to prospective relationship between Islam and left, calling itself as leftist theology or leftist Islam. With its ontology, epistemology and eschatology, Islam has its own characteristics, which is quite the opposite of left, a pure ideology. Depriving of Islam from these values and contextualizing it within a political context will reduce it to political instrument. And no one knows how an instrumentalized religion could serve to destructive goals. Every ideology including left and right gives priority to society as the means of achieving its goals, while Islam takes individual as a starting point. The difference is that: every ideology taking society as a key corner will eventually create the term authority. Authority necessitates hegemony. On the contrary, the final goal of the holy Qur'an is to set individual free from all bondages and hegemonies. From these points as well Islam is quite the opposite of these ideologies. Considering all these points the following paper discusses the claims of leftist Islam or leftist theology in Turkey. [ABSTRACT FROM AUTHOR]