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Causality was and still is a central focus of linguistic researchers studying morphology and grammar. It is as old as morphology itself, as it explains morphological phenomena and rules, and helps students to master and delve into this science. It is causality that explains any deletion, replacement, rationalization, or change in the structure of a word. Hence, the importance of this issue for both beginners and specialists. This study sheds light on morphological causality in Sa'd al-Din al-Taftazani's Sharh al-Tasrif, and clarifies his analytical approach by extracting all the causes mentioned in the book and classifying them according to the chapters of the book, explaining their type and locations, the justifications he used. This is done using a descriptive, analytical, and inductive approach. One of the most important findings of the study is the abundance and diversity of causes in Sa'd al-Din al-Taftazani, as he used more than forty types of causes in more than one hundred and twenty-five places. He followed Sibawayh in some causes and took what he went to. Among the most common causes in the book are the cause of lightness and heaviness, and preventing confusion. [ABSTRACT FROM AUTHOR]

Since the early periods, linguists have acted on the principle of explaining each linguistic issue through its underlying causes. Although they concentrated on the science of Arabic Syntax, they also elaborate on explaining the rhetorical issues with their causes as an extension of Arabic Syntax. It is a known fact that commentators, who pay great attention to the style of the Holy Qur’ān, rely on the causes while explaining the verses. This paper aims to analyze the causes which play an important role in explaining the issues of precence and delay through the commentary of al-Zamakhsharī whom had a creative and innovative way in the style of precence and delay. For this reason, the underlying causes, he relied on to explain the issues of precedence and delay and its intended meaning, have been examined through some examples from al-Zamakhsharī's commentary. In this context, the concept of cause (ʿilla) and evidence (qarīna) s and the necessity of the causes to determine the meaning in the Holy Qur’ān are explained. This study also talks about the evidences/indications (al-qarīna al-mu‘ayyina and al-qarīna al-māni‘a) that al-Zamakhsharī used them to determine the issues of precence and delay; and for the intended meaning. This study required using analytical methods. And the research concludes that al-qarīna al-māni‘a in these issues is the Presumption of Rank. Although al-Zamakhsharī did not mention these explicitly, he suggested it indirectly, and he used contextual and situational proofs to identify the purposes of the precence. It is also noteworthy that he is the first person to explicitly mention the meaning of specialization as indication of precence. However, it would be more accurate approach to evaluate his inference as a conclusion that he reached by including the context and situation and relying on the data of previous linguists. [ABSTRACT FROM AUTHOR]

The purpose of this article is to examine the public benefits and interests in determining the causes of the provisions while revealing the things that are in favor or against the person in terms of his deeds/actions by Islamic jurists from detailed/partial evidence in the context of Islamic law. While making the compotent Muslim responsible for the command, the wise Shari' Almighty has primarily taken having the faculty of reason as the basis. In this context, Muslims have also developed some sciences in order to ground religious provisions on a rational basis. The science of hadith methodology was developed for the correct transmission of the textual narrations, and the science of methodology of Islamic jurisprudence was developed for the correct understanding of such narrations. They also determined the sources/origins and evidences of the sciences called fiqh and usul al-fiqh, and the ways and rules of accessing these sciences within the framework of above-mentioned sciences. While in regards to the rulings and their causes, the objectives of Shari’a (maqaṣid) is taken into consideration in terms of Divine Lawmaker, the public interest (maslaha) is taken into consideration in terms of the compotent believers. In this context, although it is essential to worship/serve the Shari'a in prayer, the satisfaction and peace of the soul and heart, the discipline of time and the interests of accountability are taken into consideration for the competent believer. Fasting is obligatory for those who are healthy, zakat is obligatory for those who have the minimum required amount of wealth, and pilgrimage is obligatory upon those who are rich and healthy. As can be seen in these examples, objectives of Shari’a and interests of the public have been considered together. The reason also plays an active role in determining these issues, addressing them, thinking about and understanding them. As a matter of fact, although the determination of causes was not based solely on the perspective of wisdom by the jurists, a rational basis was still sought in every religious ruling. Literally, juristic cause (‘illah) literally means a situation that causes a change in its location. In the conceptual framework, it means the situation that makes it appropriate to impose the provision, the intended result, benefit, clear or stable characteristic of the provision. A person traveling during Ramadan is given the permission not to fast. The interest considered here is to relieve the burden and trouble of the traveler. Being on a journey is taken as the cause of the ruling. The conditions required for the legal cause are that it should be clear, stable, appropriate, and that it should not be specific for a certain situation. In this context, intoxication is the legal cause for the prohibition of wine while being on a journey is the legal cause for shortening of ritual prayers. In addition, when determining the legal cause, the Holy Book and the sunnah of the Prophet are the first sources to look. In the second degree, if there is a consensus among mujtahids in an age regarding that a certain quality was the cause of a religious ruling, this quality was accepted as the cause of that ruling by consensus. In this respect, reason is important in understanding religious provisions. Because when the compotent believer understands the cause existing behind a ruling, he may be more willing to do what is ordered to him by the Shari' Almighty. In this article, we have shown the role of reason and the objectives of Shari’a and the public interest, on which Islamic jurists base their views while deducing the religious provisions of the compotent believers’ actions from the detailed evidences in the Holy Quran and the Sunnah by using the method of textual analysis and the qualitative method within the framework of classical and modern scientific sources. [ABSTRACT FROM AUTHOR]

Defect is a hidden defect that affects the soundness of a hadith that is considered perfect. The basis of the hadiths about the defect, which is relatively difficult to detect, has been hadith memorization, understanding and knowledge. On the other hand, it is also known that hadith scholars act on certain presumptions in the determination of defect. The absence of hadith in the book of Muhaddis is one of these presumptions. By using this presumption, the muhaddis have concluded that some hadiths are maladies. Hadith critics refer to their books when they have doubts about a narrator or want to determine that he did not feed his mistake. With this method, they try to determine whether the error is due to the narrator's book or memorization. Again, with the help of this method, they also have the opportunity to test the extent to which the narrator learned the narrations of his teacher. Yahyā b. Maīn is one of the scholars who criticize the main hadith on the grounds that it is not found in the book of the hadith. Darāwardī→Alī b. Abdirrahmān's father, Abdurrahmān b. Yakūb→Hz. Prophet's style he criticized a hadith transmitted by the stating that this hadith is included in Derawardi's book and that it is weak in the narrations he made from his memory. Ibn Abī Hātim also gave his father Hajjaj b. Sulaymān al-Kumrī→Lays b. Saʿd→Muhammad b. Aclān→Kaʿkaʿ b. Hakīm→Abu Sālih al-Sammān→Abu Huraira asked about a hadith transmitted through, and Abu Hātim criticized the hadith with the words "This hadith is not found in anyone other than Hajjaj and is not in Lays's book" and used the relevant presumption. A striking example, which Abu Hātim found illegitimate on the grounds that the hadith is not included in the book of the muhaddith, is Muhammad b. Abdillāh b. Mubārek al-Muharrimī→Waqī b. Carrāh→Ismāīl b. Abī Hālid→Kays b. Abī Hāzim→Abu Huraira and Abu Saīd b. Yahyā b. Abī Saīd→Abu Usāma→Ismāīl Abī Khalid→Kays b. Abī Hāzim→Abu Huraira was transferred with the orders of. Abu Hātim reported that this hadith was written by Bundār Muhammad b. Başşār, Yahyā b. Saīd→Ismāīl b. Abī Khalid in the book in which he wrote the hadiths he received with the order of, Yaʿlâ b. Ubayd of İsmāīl b. Abī Khalid he pointed to the malady in the hadith, saying that there were hadiths that he narrated with the order of and that they were not included in his book. What makes this example striking is that it was narrated by Bukhari. Bukhari has narrated this hadith four times in his Sahīh. Ibn Ammār al-Shahīd al-Harawī and Dārakutnī, who are known for their criticism of Muslim's Sahīh, are among the critics who criticize the hadith based on the presumption that the hadith is not included in the book of the hadith. Critics sometimes felt the need to refer to the book at the point of determining a hadith that they doubted. For example, Abdurrazzāk→Maʿmar→Zuhrī→Ubaydullāh b. Abdullāh b. Utba→Ibn Abbās→Hz. The Prophet hadith transmitted by the is related to Hishām al-Dastavāī→Abān alAttār→Abdurrahmān b. Ishāk→Zuhrī→Hz. Prophet it was asked that it was transferred as a mursal in the form of the. Both of them narrated this hadith from Ibn Jurayrc to Abdullāh b. Abī Labīd→Zuhrī→Ubaydullāh b. Saīd→Ibn Abbās that he conveyed it with the order, in confirming these words, he said that Sufyān al-Sawrī was familiar with Ibn Jurayc's book and that this hadith was transmitted to Abdullah b. Abī Labīd→Zuhrī→Ubaydullāh b. Saīd→Abdullāh Ibn Abbās narrated that he took place in the form of. In this case, the research of the hadith within the framework of the book of the hadith has emerged as both a presumption of the cause of the hadith and a method for its proof and confirmation. [ABSTRACT FROM AUTHOR]

The syllogism, which is one of the methods of deducing judgments, is based on four main foundations: the principal, the far‘, the judgment of the principal, and the cause. The ʻilla, which refers to the proof or negation of the same ruling for both of them by attributing the far‘ to the principal due to a reason that unites the principal and the far‘, is the most debated element in the syllogism. As a matter of fact, the ʻilla has been the subject of in-depth discussions both within the same school and among the jurists belonging to different schools in terms of its nature, its parts, the ways of determination (masālik al-ʻilla), and the conditions related to the ʻilla. Again, one of the most important issues on which the jurists disagreed is the objections to the cause. The differences of opinion about the names and numbers of the objections to the cause, which are generally seen among the sects, have also manifested themselves among the jurists belonging to the same sect. The subject of objections, which has the basic characteristics of the sciences of jadal and khilāf in terms of the style of argumentation, is actually counted among the subjects of these sciences. Although the debate on whether or not these issues should be discussed in the works of the uṣūl al-fiqh continues, the majority of the jurists treated the objections to the cause in detail in their works. This has made the objections to the cause the most fundamental topics of the uṣūl al-fiqh in general and the causes in particular. Considering the aforementioned issues, in order to examine the objections to the cause in a multidimensional way, the methodologists of both the mutakallim and the fuqahā methodology. Where necessary, al-Āmidī's view on the subject is compared and contrasted with the views of other Shāfi‘ī jurists. alĀmidī increased the number of objections to the cause to twenty-five and created the most extensive and systematic form of the subject. In this context, he named some of the objections that some jurists mentioned in terms of content without naming them and dealt with each of them in detail. Having analyzed the objection of the heart in detail, al-Āmidī divided this objection into three parts: qalb al-da'wā, qalb al-da īl, and qalb al-taswiya, and then made some evaluations about qalb and its types. One of the most important aspects of al-Āmidī's evaluations of the objection of qalb is that the juristic examples he uses are almost identical to those of other Shāfiʿī jurists. When we look at the definition of the objection of qalb, it is generally seen that each Shāfiʿī jurist tries to define the objection with the method of qalb by taking into account a certain feature or type of qalb. It is understood that al-Āmidī also takes a similar approach to the Shāfiʿī jurists. As a matter of fact, he defined the objection of qalb in different ways according to its types. According to al-Āmidī, the basis of the objection of qalb consists of the types of qalb such as "the evidence put forward by the proponent against the mutterer that a quality is a cause is not in his favor but against him" or "the quality put forward as evidence that it is a cause is both in favor and against the proponent". alĀmidī noted that the former constitutes the first level of qalb and the latter the second. [ABSTRACT FROM AUTHOR]

One of the provisions revealed by the sunnah, which is accepted as the second source of Islamic law, is the prohibition of tattooing, eyebrow plucking, and separating and thinning the teeth. The narrations conveying this prohibition can be found in almost all hadith books starting from 'Abd alRazzak al-San'ānī's Musannaf. It is accepted that expressions such as "the Prophet forbade" and "the Prophet cursed", which are used to express the judgement of these acts, are used to declare the forbidden act. For this reason, the majority of jurists have argued that these acts are haram. Abdullah b. Mas'ûd, while narrating the forbidden of tattooing, eyebrow plucking, and separating and thinning the teeth, characterised these acts as changing Allah's creation. Most of the jurists accepted that this characterisation belonged to the Prophet and argued that the reason for the prohibition of these acts was "changing the creation of Allah". However, the fact that the acts in question are narrated in three different sentences in the hadith sources as "Allah cursed", "the Prophet cursed" and "Abdullah cursed" reveals the possibility that the characterisation of "changing the creation of Allah" belongs to Ibn Mas'ūd, not the Prophet. Considering that Ibn Mas'ūd was a Companion and that there is a difference of opinion among the sects regarding the acceptance of the opinions expressed by the Companions individually, the cause in question will cease to be mansūs. Ibn Ashūr, citing the use of the word curse for the great sin and the fact that in Islamic law it is permissible in principle to perform some procedures on the body for beautification, stated that the cause of these acts may not be "changing what Allah has created". According to him, the reason for tattooing, eyebrow plucking, and separating and thinning the teeth is that these acts were symbols of unchaste women or idolatrous women during the jahiliyyah period. Ibn Ashūr's view is supported by some of al-Qarāfī's evaluations as well as some fatwas that these acts are permissible under certain conditions. Since the ruling is based on the cause, the ruling will change according to the determination of the cause. If the cause is determined to be changing Allah's creation, then the prohibition on tattooing, eyebrow plucking, and separating and thinning the teeth will continue because of the continuation of the cause. If the cause is considered to be a symbol, then the continuation of the ruling will depend on whether these acts are signs of sin/sinners. If they are considered by the Muslim community at large to be a symbol of a particular sin(s), then they will be haram otherwise, they will be halal. The ruling on different types of tattoos will also change according to the reason determined. Accordingly, if the reason for the prohibition of these acts is considered to be changing Allah's creation, then decorations made on the skin with henna, dye and similar substances without being injected under the skin will be considered permissible. If the reason is considered to be that these acts are symbols of unchastity, it will be examined whether the figures drawn on the skin symbolise a certain sin/sinners. If these acts are perceived by the general Muslim community as a characteristic of superstitious beliefs and ideologies or as a sign of an act forbidden by Allah, they will be considered haram otherwise, they will be considered halal. The wisdom of tattooing, eyebrow plucking, and separating and thinning the teeth varies according to the cause. If the reason is determined as changing Allah's creation, it is possible to determine the wisdom as harming health and deceiving people by hiding the truth. Since these acts are harmful to people's health and conceal the true age of those who do them, Shāri' has prohibited them on the grounds of changing Allah's creation. If we accept that the reason is that these acts are prohibited because they are symbols of sin/sinners, we can determine the wisdom as getting rid of being passive in the face of sin/sinners and preventing these acts from causing turmoil and unrest in society. [ABSTRACT FROM AUTHOR]

Mistakes in hadīth transmission has taken place both in the past and contemporary times. Hadīth scholars spent considerable efforts in order to determine and correct these mistakes, explain their nature and develop terms. In this study, two hadīth with mistake, which arose from mixing two separate but similar hadīth together, one of which is in Ibn Hibban's work titled Kitābu'l-Mecrūhīn and the other is in a tafseer work published by Pres-idency of Religious Affairs titled Kur'an Yolu have been examined closely. The nature of the mistake in these two hadīth has been discussed in the context of some terms in hadīth meth-odology. Furthermore, mulzaq hadīth, its definition and its usage in hadīth works have been examined and this hadīth term has been introduced. [ABSTRACT FROM AUTHOR]

Qiyās is one of the sources of law, which is used to determine legal qualification (ḥukm) of new cases and has an important place in Islamic law methodology. Although some groups and individuals who reject qiyās as a source of law appeared in history, the majority of uṣūlīs accepted it as a legal source and developed various theories. In this article, ʿAlā’ al-Dīn al-Samarqandī’s theory of qiyās, who was one of the eminent scholars of Samarqand Ḥanafīsm, is reviewed. In this context, starting from the definition of analogy, the place of analogy in the hierarchy of proofs, its being a source of law (al-ḥujja) and its epistemological value, the conditions required for a valid analogy and its function were examined on the basis of Mīzān al-uṣūl byʿAlā’ al-Dīn al-Samarqandī. In case of need, other Ḥanafī uṣūlīs works were used for the purpose of comparison. Among the methods of validating of cause (ṭuruq al-‘illa), texts (al-naṣṣ) and the method of effectiveness (istidlāl bi at-ta’thīr) were examined. Other inference (istidlāl) methods were excluded. In addition, the disputed issues as the specialization of the cause (takhṣīṣ al-ʿilla), the possibility of an intransitive cause (al-ʿilla al-qāṣira) and whether cause’s consistency (iṭṭarād) is required for a valid analogy were mentioned when appropriate. As a result of the examination, it was concluded that al-Samarqandī’s theory of qiyās dissents from the general Ḥanafī approach in some cases and this was due to difference in understanding relationship between kalām and uṣūl al-fiqh. [ABSTRACT FROM AUTHOR]

The comparison (qıyas) is of great importance in resolving an issue that not included in the texts (nass) in Islamic law. It's possible to resolve an issue that is not included in the text by comparing the similar event that is stated the judgment in Qur'an, Sunnah or Idjmā'. The basic principle of qıyass is cause. Islamic jurists made detailed studies on causes. One of these issues is the restriction of causes too. The restriction of cause; despite the presence of the cause, there is no at provision stayed behind due to an obstacle. Scholars are generally divided into two parts about the restriction of causes. Karkhi, Jassas, Dabusi and the majority of Iraqi Hanafi scholars have adopted the view of the restriction of cause. Most of the Transoxania's scholars such as Bazdawi, Sarakhsi and Abu Yusr opposed the restriction of cause. By linking restrictions with istihsan, Jassas argued that some of the istihsan occurred as a result of the restriction of cause. In this research, comparing among the two groups was made comparison by giving priority to Jassas's view. As a result of this performed examination, it was determined that the issue of the restriction of cause was not reflected on practice. Jassas the provision which required the comparison is not occured due to obstacle in the places where stated as the restriction. [ABSTRACT FROM AUTHOR]

How to reveal elaborate (tafseeli) evidences from religious behavioral rules is a subject of Usūl al-fiqh (Islamic legal theory). Among the techniques of obtaining judgments, one of the most important and elaborate issues is qiyās (analogy). Essentially, the elements of qiyās are four; the essence, the ruling of essence, fer’, and ‘illat (rationale). However, the functionality of qiyās depends on the determination of the ‘illat and its purification from the flaws that may prevent it from being an ‘illat. In this context, some objection techniques that can be directed at ‘illat are mentioned among methodologists. As a well-known and commonly used technique, qiyās ma‘a’l-fâriq is defined as a situation where the unity of ‘illat cannot be ensured between primary and secondary. Whether if this can be accepted as qawādih/tan’ in terms of its negative impact on the validity of ‘illat or not is discussed. In this study, the essence of qiyās ma‘a’l fâriq and whether it can be accepted as a technique that is an obstacle in terms of the validity of ‘illat or not is going to be examined through the perspectives of fiqh sects. [ABSTRACT FROM AUTHOR]

Arabic linguists have set general and comprehensive language rules concerning the whole language. But they weren't content with this and have discussed the rules which they have set in all its aspects. Especially with the emergence of language schools resulting from differences in method and opinion, the debates on language between linguists have gained intensity and speed. In these discussions, the linguists have developed a variety of ways and methods to establish the correctness of their own opinions and to invalidate the opinions of interlocutors that they found wrong. They also showed different ways of reasoning to explain, to justify the rules and to convince their respondents on controversial language issues. In this study, the several ways of reasoning that linguists frequently use will be discussed by giving various examples. [ABSTRACT FROM AUTHOR]

Although there are verses and hadiths that prohibit adoption in Islam, the reason and wisdom/mystery of this provision have been the subject of curiosity and some reason has been tried to be explained. Despite this ban, Yosef and Moses that there is no condemnation or denigration in the verses concerning Moses' adoption gives the impression that the adoption ban can be mitigated. However, every provision of Shari'a has an explicit or hidden malaise or wisdom and the provisions are built in this province. In this study, the will and the wisdom of the prohibition of adoption will be tried to be evaluated with the help of the verses, and whether the events of the adoption of the two prophets will constitute an example for other Muslims will be discussed. [ABSTRACT FROM AUTHOR]

All of the Islamic laws/terms which concern to human public and private life have not existed within the verses (of Holy Quran) and hadiths (nas) directly. Most of these terms are obtained from deductive/interpretive proofs which mainly originate from Islamic Law that is shaped by the Holy Quran and Sunnah. The method of deduction which establishes the foundation of the Canon law syllogism is the Foremost among these proofs and methods. The Methodists have agreed about the kind of deduction made by apparent and stable description like voyage and illness etc. However, they have faced with some controversies regarding the deduction made by the way of particular reasons/matters like trouble which are generally immanent in these qualifications and form the real justification of the provisions. Being variability and flexible of social time, space, individual and conditions in terms of reason and affairs have been the main conflict among Methodists. [ABSTRACT FROM AUTHOR]

One of the most important subjects of Islamic Jurisprudence is the subject of qiyas, and within that there are the cause topics, where most of the disagreements take place. Various objections against the cause are mentioned, and one of them is the refutation objection, which is connected with such issues as whether or not the cause is muttarid and the possibility of limitation of the cause. The present work deals with such matters as the circumstances under which the refutation- which is the name given to the case where there is no hukm despite the existence of the cause-invalidates cause, the ways to respond to the refutation objection in order to reboot that objection, and those responses that are accepted and those refuted. [ABSTRACT FROM AUTHOR]

In the Arabic language, the issue of istishhad in hadiths in the determination of grammatical rules has not been discussed as much as Ibnu'd-Dai. He and his student Abu Hayyan al-Andalusi argued that it cannot be accepted as evidence because the hadiths are not reported as they were from the mouth of the Prophet. The fact that illah and qiyas affairs are not respected has been a remarkable development in the seventh century's Andalusia nahiw. Ibnu'd-Dai and his student Abu Hayyan al-Andalusi have also advanced in this area. Scholars in this century wrote commentaries and comments for old linguist's works especially al-Kitab of Sibeweyh to facilitate grammar. In this context, Ibnu'd-Dai' commented al-Kitab of Sibeweyh and ez-Zajjaci's al-Jumel. In this study, some linguistic thoughts were revealed by taking a short biography and works of Ibnu'd-Dai. In the final analysis, attempts have been made to determine the determinations and contributions of the Arabic language. [ABSTRACT FROM AUTHOR]

Hanefiler, fıkıh mezhepleri içerisinde istihsan yöntemini en belirgin şekilde kullanmışlardır. Kural olarak istihsanı kıyasa önceleyen Hanefiler, bazen kıyası istihsana takdim etmişlerdir. Kıyasın istihsana öncelendiği yerlerdeki istihsanın aslında hafi kıyas istihsanı olduğu bir gerçektir. Hafi kıyas istihsanının, kıyas olduğu düşünüldüğünde takdim edilen kıyasın illeti burada işlevseldir. Zira illetin kuvvet ve zayıflığı kıyasın veya istihsanın tercih edilme tarafını belirleyicidir. Bu makalede, kıyasın istihsana öncelenme nedenleri incelenmiş olup, verilen örnekle açıklanmıştır. Zaruri olarak istihsanın delil oluşunu, bunu kabul eden ve etmeyen ekollerin tez ve antitezlerini de araştırmacılar bu makalede bulabilirler. [ABSTRACT FROM AUTHOR]

Defining the authenticity of hadith, it can be talked about different approaches directed towards the authenticity relationship between sanad and text which are two elements of the hadith. In terms of the narration sciences the most remarkable of these approaches is the authenticity of sanad that would not require the authenticity of the hadith as a whole. Accordingly, even if the sanad is authentic, situations such as defects and outlandish contents that can be located in the text of hadith, has damaged the authenticity of hadith. However, existing more defects in sanad's and losting every outlandish content on authenticity mentioned in the definition of authentic hadith in hadith methodolgy has complicated basing on the text in the determination of authenticity. So the discourse "sanad's authenticity is not required the text's authenticity'', shown as the rule of the hadith methodology and its emergence in terms of hadith methodology and its development and reflections in the historical process are important. In this study would be discussed the integrity or separation of authenticity of sanad and text in critical of authentic hadith by analyzing and determining together with focusing on hadith methodology in context of hidden and outlandish content. [ABSTRACT FROM AUTHOR]

The 106th verse of Baqarah surah, that is maybe the first verses for naskh theory in the Usul/methodology, has undertaken a paternal role about the existence of naskh and, the formulation of naskh’s kinds and its form of realization. This article has dealt with the naskh and nas’ as two basic concepts in the context of different mutawater readings of Quran/Qraah. The article disregards that the discussion about there is naskh in Quran or not as a popular theme by the side of interpreters/Mufassers of Quran. Despite of that, the article evaluates this issue in the frame of the data of Usul/methodology and aims to indicate that there is a distinction between naskh and nas’. Therefore, it aims to some determinations about isolating elements, which are evaluated under the nas’ concepts, from naskh. [ABSTRACT FROM AUTHOR]

The research highlights the rooting of critics approach of fending off the flaws, and explaining the appraches used for this prevention. The research will later discuss the most important reference in this approach which is the eighth chapter of "Hadyu el-sarry" book. This chapter was narrated by Ibn Hajar in response to the flaws mentioned by Daraqutni in certain ahadeeth from Albukhari. The research has also revealed that the flaw and fending off the flaws approach used by the narrators is based on precise discretion "ijtihad" and deep investigation of the circumstances of the narration. This is also subject to the views of the critic "mujtahid", and as views differ between critics "mujtahideen", the flaws and fending off the flaws of narration also differ between different critics "mujtahideen". [ABSTRACT FROM AUTHOR]

In the intellectual tradition of Muslim thinkers, self contained works were written about the problem of demonstration of necessary being (isbat al-Wajib) after 12th century. Both of the outstanding books on the problem from that time are books of Jalaladdin Dawani (d.908/1502) named as Risâletü Isbâti'l-vâcibi'l-kadîme and Risâletü İsbâti'l-vâcibi'l-cedîde. In the book, Risâletü İsbâti'l-vâcibi'l-kadîme, Jalaladdin Dawani uses both the evidence of possibility and the evidence of creation (hudus). Moreover, he deals with the issue of circularity (dawr) and backward chain (teselsul) in terms of argumentation and brings about some types of demonstration to cancel the backward chain such as burhân-ı tatbîk, burhân-ı müzâyefe and burhân-ı arşî. In the book, Risâletü Isbâti'l-vâdbi'l-cedîde which is the basic of that work, Dawani discusses about some topics such as the evidence of existence and unity of God, the relation between essence and attributes of God, the attributions of God, and the generosity of God (cûd) in relation with the perfectness of the universe, and the wisdom of God. Accepting as one or the same the essence and attributions of God, Dawani accepts that there is a perfect order in the universe. According to Dawani, the perfect order of the universe stems from wajib al-wujud, the authority of asset or God. [ABSTRACT FROM AUTHOR]

"No analogy in the area of worship is permitted" is a statement spread much in the Islamic scientific community and the media sites in recent times. This research examines the fact of this statement in the light of the opinions of Scholars in the Islamic law and Jurisprudence, analysing the meaning of worship and devotion, and the difference between them, and mentioning the views of the Islamic scholars in the issue after the clarification of the disputed and agreed points between them and the reasons for the occurrence of the dispute, and investigating their proofs and evidences before adopting a most correct opinion. The research unveiled a number of important points regarding this statement. The scholars of Islamic Jurisprudence are fully agree on following points: a- Innovating a new method of worship away from what is established through Major sources of Quran and Sunnah is not allowed such as introducing a sixth time of compulsory prayer. b- Using the analogy in order to derive rules is not allowed in the cases of worship where the underlying course is unfeasible such as numer of Rakaas of the prayer and scales of Zakat. c- The analogy is allowed in the cases of worship if it is disciplined with its terms and conditions, in this, the area of worship doesn't differ from other areas of Islamic Law. The dispute between the Majority of Scholars and Scholars of Hanafi School of thought in this regard is due to two things: First: Different point of views in accommodating the rules derived through the connotation of the text (Delalat al Nas) within the frame of text or the analog, The majority of the Scholars accommodate it within the frame of the analogical rules, while the Hanafi Scholars consider it as textual rules, So, This dispute belongs merely to the difference in terminology. Second: Different point of views due to the so-called "Discovering the cause in the new case "Some of the scholars can link the case to area which can be rationally understood and allow the analogy to be applied, while the others can consider it as it is not rationally understood, and consequently don't allow the analogy to be applied. The research concludes that the above mentioned statement is not correct or shot be adjusted to be "No analogy is allowed in the area of devotion (ta'abbut), followed by number of cases in the area of worship where the scholars of different schools of Islamic law applied the analogy for the derivation of the rules. [ABSTRACT FROM AUTHOR]

This article deals with Ibn Warraq's opinios on Ilal's of Nahiw. The subject of Nahiw's Ilal was examined more by classical grammarians and the different opinions were asserted in this matter. Arab grammarians agreed and disagreed on some subjects which deal with Ilal. Generally classical grammarians, especially İbnu'l Warraq, exaggerated in the Nahiw's Ilal by showing three, four and sometimes seven examples for one rule and therefor they complicated the subject. On the other hand, it must be said that the subject of Ilal which has been handled intensively by the classical grammarians caused complexity. But, as Zajjaji said, the instructional Ilals which are accepted as educational are the inseparable parts of the Arabic Language. Because of that, the handling of the Nahiw Ilals is very important in terms of the development of the studies of Arabic Language. [ABSTRACT FROM AUTHOR]

This article deals with Ibn Warraq's opinios on Ilal's of Nahiw. The subject of Nahiw’s Ilal was examined more by classical grammarians and the different opinions were asserted in this matter. Arab grammarians agreed and disagreed on some subjects which deal with Ilal. Generally classical grammarians, especially İbnu’l Warraq, exaggerated in the Nahiw’s Ilal by showing three, four and sometimes seven examples for one rule and therefor they complicated the subject. On the other hand, it must be said that the subject of Ilal which has been handled intensively by the classical grammarians caused complexity. But, as Zajjaji said, the instructional Ilals which are accepted as educational are the inseparable parts of the Arabic Language. Because of that, the handling of the Nahiw Ilals is very important in terms of the development of the studies of Arabic Language. [ABSTRACT FROM AUTHOR]

Cause stand for reason that brings out a thing . According to the philosophers, God is the first cause of the universe. But theologists prefer "maker and creator" words instead of cause. İt is accepted four reason among the scholars since Aristo. Final cause is one of these reasons. The theologists who don?t accept justification have refused final cause too. But in the course of time, the final cause have been accepted in the theology. According to theologists, there is a will of God intended for things but the philosophers don?t accept this. [ABSTRACT FROM AUTHOR]