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Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article focuses on the intricate nature of the science of tafsir. It discusses the function of tafsir within the framework of identifying the principles of tafsir methodology and tafsir narrations. The book’s contribution to the science of tafsir is emphasized by underlining that it aims to provide essential details for understanding and addressing the subject and comparing classical and modern understandings of tafsir. In addition, the scientific value of tafsir and its relationship with other Islamic sciences is examined. The work primarily focuses on identifying and analyzing the discussions regarding the nature of tafsir within Islamic thought.

Copyright of Atebe is the property of Social Sciences University of Ankara and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Theatre Criticism & Dramaturgy / Tiyatro Eleştirmenliği ve Dramaturji Bölümü Dergisi is the property of Journal of Theatre Criticism & Dramaturgy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Akademik Hassasiyetler is the property of Huzeyfe Suleyman Arslan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Tevhid diğer İslamî disiplinlerde olduğu gibi tasavvufta da temel bir kavram olarak kabul edilmiş ve farklı boyutlarda ele alınmıştır. Bu çerçevede Osmanlı Devleti’nin yükseliş döneminde yaşamış bir mutasavvıf olan Şeyh Muhyiddin Yavsî, tevhidi üç aşamalı olarak değerlendirmiştir. Tevhîd’in ilk aşaması teorik bilgiye dayanmaktadır. Buna göre kişi Allah’ın zât ve sıfatlarıyla ilgili bilgileri kaynaklardan öğrenerek O’nun birliğine iman eder. İkinci aşama ise mürşid-i kâmilin rehberliğinde tasavvufî bir terbiye ile meydana gelen, kişinin kalbine ve aklına ilahî tecelliler ile yaşadığı manevî bir haldir. Sâlik bu iki aşamayı geçtikten sonra tevhidi üçüncü aşamada yaşar, bu ise tarifi mümkün olmayan manevî bir zevk halidir. Bu mertebede Allah’ın dışında hiçbir varlık yoktur. Tevhid bağlamında ahadiyyet ve vâhidiyyet kavramları üzerinde duran Yavsî’ye göre Allah’ın zâtının bilmek aklen ve naklen mümkün değildir. Ancak O’nun zâtının bilinmesi için varlıklarda taayyün eden sıfatları vardır ve her şeyin varlığı bu sıfatlara bağlıdır. Çalışmamızda Şeyh Yavsî’nin düşünce dünyasında tevhidin yeri ortaya konularak görüşleri değerlendirilecektir.

Kur'ân-ı Kerim, Allah Teâla tarafından insanların dünya ve ahiret saadetini temin etmek için gönderilmiş ilahî bir kitaptır. İnsanlık tarihinde kendilerine gönderilen peygamberleri ve getirdikleri kitapları kabul edenler olduğu gibi çeşitli ithamlarla onları yalanlayanlar ve reddedenler de olmuştur. Kur’an’ın ilk muhatapları olan Mekke müşrikleri de Hz. Muhammed (as)’ı ve kendisine gönderilen Kur’an’ı reddederek ona yönelik bir takım eleştiri ve ithamlarda bulunmuşlardır. Mekke müşriklerinin iddialarına kayıtsız kalmayan Kur'ân-ı Kerim, en mükemmel cevaplarla onlara karşılık vererek şirkin bataklığından kurtarıp tevhide ulaşmalarını hedeflemiştir. Eşsiz üslûbu, lafız ve manasındaki güzelliklerle her dönemde gönüllere tesir etmiş olan Kur’ân, müminlerin imanını artırırken, düşmanlarını da kendisine hayran bırakmıştır. Bu çalışmada Mekke müşriklerinin Kur’an’a yönelik eleştiri ve ithamlarının hangi konular üzerinde yoğunlaştığı, yapılan eleştirilerin tutarlı olup olmadığı, Kur’an’ın dinamik yapısıyla bu iddiaları nasıl cevaplandırdığı ortaya konulacaktır.

Copyright of Felsefelogos is the property of Felsefelogos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Tawhid has been accepted as a basic concept in Sufism as in other Islamic disciplines and has been handled in different dimensions. In this context, Sheikh Muhyiddin Yawsī, an important scholar and mystic who lived during the rise of the Ottoman Empire, evaluated tawhid in three stages. The first stage of Tawhid is based on theoretical knowledge. According to this, a person believes in the unity of Allah by learning the information about the person and attributes of Allah from the sources. The second stage is a spiritual state that occurs with a mystical upbringing under the guidance of the perfect master, and in which a person lives with divine manifestations to his heart and mind. After passing these two stages, the devotee experiences tawhid in the third stage, which is an indescribable state of spiritual pleasure. At this level, there is no being other than Allah. According to Yawsī, who focuses on the concepts of ahadiyyah and unity in the context of tawhid, it is not possible to know the essence of Allah, either mentally or verbally. However, He has attributes that determine His essence in beings to be known, and the existence of everything depends on these attributes. In our study, the place of tawhid in Sheikh Yavsî's world of thought will be revealed, and his views will be evaluated. [ABSTRACT FROM AUTHOR]

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Studies - Comparative Religious Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Varlıklarıntemelde kadîm-hâdis şeklinde iki kısımda ele alındığı kelam düşüncesinde, mevcudlarınidrâkine ilişkin çerçeve zat, sıfat ve fiil ayrımı ekseninde şekillenmiştir.Bunu Tanrı’ya da taşıyan kelamcılar için söz konusu çerçeve, hem hâdis hem dekadîm olanı içerecek şekilde bu metafizik ayrıma dayanmaktadır. Fakat bir yandavarlığın zatın aynı kabul edilmesi, diğer taraftan zat olmak bakımından zatınvarlık anlamını içermemesi, kelamcılar açısından ‘vücud’un bu çerçevedekiyerini tartışmaya açmıştır. Bu hususun incelenmesi, vücudun şey ve zatkavramlarıyla irtibatlı olarak tahlil edilmesini gerekli kılmaktadır. Özellikletartışmaların daha belirgin hale geldiği Kâdî (ö. 415/1025) ve Cüveynî (ö.478/1085) esas alınarak yapılan bu çalışmada, mevcudların idrâkine ilişkin kavramsalbir çerçeve sunulduktan sonra, mütekaddimîn kelamcıları açısından varlığınTanrı’ya ve hâdis varlıklara yüklem oluşunun niteliği, varlığın tek ve biroluşunun ne anlama geldiği soruşturulacak, vücud ve zat kavramları analizedilerek zat olmak bakımından zatın varlık anlamını içermeyecek şekilde nasılkullanıldığı ortaya konulacak ve bunun neden mahiyet fikrine yol açmadığısorusuna cevap aranacaktır.

Copyright of RUMELI: Journal of Islamic Studies is the property of Trakya University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

İbn Kemal ya da diğer meşhur adıyla Kemalpaşazâde Osmanlı döneminde yetişmiş büyük bir âlim, filozof ve Şeyhülislamdır. Başta fıkıh olmak üzere, tefsir, hadis, kelam, felsefe, tarih ve edebiyat gibi birçok ilim dalında İslam ilim ve düşünce tarihini derinden etkileyen önemli eserler vermiştir. Meseleleri deskriptif değil de analitik ve kritik olarak ele alan İbn Kemal, felsefe ve kelamın ortak meselelerinden varlık, mahiyet, imkân ve isbât-ı vâcib gibi birçok konuda özel risaleler yazmıştır. Biz, bu makalede onun imkân, mahiyet ve varlık konusunda büyük Eş‘arî kelamcısı Seyyid Şerif Cücânî’ye yönelttiği eleştirileri ele aldık. Şerhu’l-Mevâkıf’ıyla ileriki dönem kelamında derin izler bırakan Cürcânî gibi bir otoritenin tenkide konu olması anlamlı bir durumdur. İbn Kemal; İbn Sînâ, Tûsî ve Kâtibî gibi filozoflar ile Îcî, Teftazânî, Cürcânî ve Devvânî gibi kelam âlimlerinin bu meselelerdeki görüş ve yaklaşımlarını da dikkate alarak tahlil, tetkik ve değerlendirmelerde bulunmuştur. İbn Kemal, Cürcânî’yi gerek önceki âlimlere ait görüşleri kusurlu takdim ve şerh etmesi gerekse isabetsiz temellendirmeler yapması sebebiyle eleştirmiştir. Onun eleştirdiği mütekellimin aynı zamanda kelami ve felsefi açıklamaları için esas kabul ettiği bir âlim olması ayrıca önemlidir. Bu da bize, Müslüman âlimlerin saygıda kusur etmeden özgür fikir beyanı noktasında ne kadar seviyeli olduklarını göstermektedir.

Although the first versions of the existence-essence distinction are based on Plato and Aristotle, it can be said that the distinction has become a philosophical "issue" in Fârâbî and Avicenna. Because in the thoughts of these two philosophers, the issue of existence-essence distinction has a very important place in metaphysical studies of existence and is based on two basic questions: Is there something and what is this thing that exists? The first question is more about the reality of things in the outside world and aims to present those things in a concrete way; “What exists?” The second question, expressed as the following, deals with what the questioned thing is. Therefore, the second question is a question of essence. It is possible to see the existence-essence issue in Mutezile theology through different terms. Avicenna, on the other hand, systematized this problem and made it more evident. The issue of the existenceessence is one of the issues that the theologians who lived after Ibn Sîna could not remain indifferent and discussed in detail. The issue of distinction of existence-essence has been accepted by almost all philosophers. However, according to Aristotle and Ibn Rushd, this distinction is only logical. According to Fârâbî and Avicenna, this distinction is both logical and ontological. [ABSTRACT FROM AUTHOR]

Copyright of Religious Studies / Dini Araştırmalar is the property of Diyanet Isleri Baskanligi Yayinlari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aristoteles, Kategoriler adlı eserinin girişinde dört varlık sınıfından bahseder. Onun tarafından bu varlık sınıfları, bir konuda bulunmaksızın konuya yüklenen, bir konuda bulunup da konuya yüklenmeyen, hem konuda bulunan hem de konuya yüklenen ve ne bir konuda ne de bir konuya yüklenen şeklinde dile getirilmektedir. Bunlar, Fârâbî ve İbn Rüşd tarafından sırasıyla tümel cevher, tekil araz, tümel araz ve tekil cevher olarak ifadelendirilir. Önermeler mantığında bu varlık sınıfları, konu-yüklem ilişkisi bağlamında bir öneme sahiptir. Bu açıdan bunlardan sadece tümel varlıklar, yani tümel cevher ve tümel arazlar bir konuya yüklem olabilirler. Fârâbî, yüklem olan tümellerin durumunu, yüklendikleri konunun zatı ve arazlarına ilişkin bilgi vermesi bakımından değerlendirmektedir. Buna göre tümel cevher, sadece konunun zatına ilişkin bilgi verirken; tümel araz, hem konunun zatına hem de arazlarına ilişkin bilgi vermektedir. İbn Rüşd ise Fârâbî’nin bu yaklaşımını tümellerin yüklendikleri konuların birlik ve çokluğu açısından Aristoteles’in maksadına aykırı, dolayısıyla yanlış bulur. İşte bu çalışma, yüklem olabilen varlık sınıflarından tümel cevher ve tümel arazların yüklem olma durumlarını, adı geçen üç filozof üzerinden incelemeye çalışmaktadır. Burada öncelikle Aristoteles’in varlık sınıfları ve İbn Rüşd’ün buna yönelik yorumları, ardından yüklem olabilenlere dair Fârâbî’nin yaklaşımı, son olarak da İbn Rüşd’ün Fârâbî eleştirilerinden hareketle her iki filozof nazarında oluşan farklılık çözümlenerek, değerlendirilmeye tabi tutulmaktadır.

Zihinde bulunmayan bir manaya isim verilemeyeceğinden vaz‘ esnasında öncelikle mananın bulunması gerekir. Bu bağlamda Kur’ân’ın, kendisini apaçık Arapça bir kelam olarak tanımlaması, Kur’ân’da geçen bütün kelimelerin ilk muhataplar tarafından bilindiği manasını çağrıştırmaktadır. Ne var ki Kur’ân’da, ilk muhatapların kullandığı bazı kelimelerin, muhatapların bilmediği olgulara isim olarak belirlendiği görülmektedir. On üç âyette وما أدراك ما formunda gelen sorular ve peşinden gelen âyetlerde bu sorulara verilen cevaplar, isim-müsemma, lafız-mana ilişkisine dair en canlı örnekleri teşkil etmektedir. Muhatabın zihin dünyasında ve tecrübe alanında karşılığı bulunmayan bu müsemmaların dil üzerinden bilinebilmesi başlı başına bir meseledir. Bu mesele son tahlilde Kur’ân’ın beyan keyfiyeti ve Kur’ân’da hakikatini sadece Allah’ın bilebileceği âyetlerle ilişkilidir. Bu çalışmada, Kur’ân’da وما أدراك ما formunda gelen sorular ve cevapları analiz edilmekte; muhatabın, mahiyete dair sorulan bu sorular ve cevapları üzerinden ilgili müsemmaların hakikatlerini kavrama imkânları belirlenmektedir. Çalışmada, çoğu metafizik alana ait olan bu isimlerin mahiyet itibari ile kavranamayacak olgular olması, müteşabih âyetlerle ilişkilendirilmekte ve sonuçta kategorik tespitlere yer verilmektedir.

Copyright of BEÜ Ilahiyat Fakültesi Dergisi is the property of Bulent Ecevit University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bozok University Journal of Faculty of Theology / Bozok Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Bozok University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It is known that holy scriptures play the dominant role in the story of humanity. Al��- though the Quran, which is the last of the holy scriptures, did not end up with the previous ones’ fates, there were also those who voiced exceptional views about it. There will always be those who consider disturbing Muslims to be ingenious and scientific by presenting historical views as if new. However, the fact that no deficiency can be attributed to the Quran until today has demonstrated its perfection and bad intentions of those who attempt wrong and biased accusations. In our study, it has been shown that the current discussions consist of repeating the old, by drawing attention to some wrong opinions put forward in history about the Quran. In terms of usul al-fiqh, the essence of the Quran and some of its famous names are emphasized. By explaining what doubt is in the context of the provision, it has been tried to explain why there is no doubt in the Quran by the usul al-fiqh and other related branches of science. In addition, in the usul al-fiqh, it is discussed that a holistic approach is aimed by naming the Quran as “al-Kitab”. Although a lot of words are said about the purpose of the Quran, in our study, the understanding of the purpose of the alfaqui was examined with an understanding of general purpose. It has been pointed out that the understanding of the purpose of the alfaqui is based on creed, ethics and judgment and that other purposes are tried to be given within them. It is tried to be mentioned that both understandings of purpose act with the inductive method. [ABSTRACT FROM AUTHOR]

The problem of calling the things in scope of the existence which is the main topic of metaphysics is the most important theme of ontology in Islamic philosophy. In other words, is existence called equally or gradually? Calling it gradually is tashkīk (gradation). Tashkīk and dichotomies such as existence-essence, necessary-possible are also come out to solve this problem. Mind is subject to d ivide t he b eings l ike G od-universe or subject-object. Afterwards, tries to overcome these divisions by the idea of tashkīk. In the case of not grasping the idea of tashkīk thoroughly -as in the case of Aristotle- gets the idea that there are ontological conradictions and disunities between God and universe. The goals of this study are as follows: The quality of tashkīk of the existence is based upon the idea that it is simple. If not, it will be decomposed and will become a different thing in each being. In addition, existence has a gradual structure such as strength-weakness, posteriority-anteriority, cause-effect. Thus, the gradual quality of the existence can be formulized as follows: "Existence is the essence that ensures unity and disunity of beings." [ABSTRACT FROM AUTHOR]

Varlıklarıntemelde kadîm-hâdis şeklinde iki kısımda ele alındığı kelam düşüncesinde, mevcudlarınidrâkine ilişkin çerçeve zat, sıfat ve fiil ayrımı ekseninde şekillenmiştir.Bunu Tanrı’ya da taşıyan kelamcılar için söz konusu çerçeve, hem hâdis hem dekadîm olanı içerecek şekilde bu metafizik ayrıma dayanmaktadır. Fakat bir yandavarlığın zatın aynı kabul edilmesi, diğer taraftan zat olmak bakımından zatınvarlık anlamını içermemesi, kelamcılar açısından ‘vücud’un bu çerçevedekiyerini tartışmaya açmıştır. Bu hususun incelenmesi, vücudun şey ve zatkavramlarıyla irtibatlı olarak tahlil edilmesini gerekli kılmaktadır. Özellikletartışmaların daha belirgin hale geldiği Kâdî (ö. 415/1025) ve Cüveynî (ö.478/1085) esas alınarak yapılan bu çalışmada, mevcudların idrâkine ilişkin kavramsalbir çerçeve sunulduktan sonra, mütekaddimîn kelamcıları açısından varlığınTanrı’ya ve hâdis varlıklara yüklem oluşunun niteliği, varlığın tek ve biroluşunun ne anlama geldiği soruşturulacak, vücud ve zat kavramları analizedilerek zat olmak bakımından zatın varlık anlamını içermeyecek şekilde nasılkullanıldığı ortaya konulacak ve bunun neden mahiyet fikrine yol açmadığısorusuna cevap aranacaktır.

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Existence is a matter of human and it exposes itself in different situations, preferences, and attitudes of human. In this regard, the emphasis that comes into prominence is that every human being has an existence that peculiar to his or her. Therefore, qualities of existence of every human are different from each other. This kind of approach faces us to some challenges while we are defining what we call "human". We can express these are; How can we understand each individual? What will be our foundation while we try to understand? Which one is more appropriate the realist and idealist systems? Or Should we understand individual in his/her existence? What is the meaning to oppose the general and abstract definitions such as "Human being is an animal who thinks", "Man is a social being"? Another context is the issue that whether there is a higher reality which become a source to the existence. Such a debate inevitably encounters us with the problem that distinction of the essentialist and non-essentialist existence. Is there a rational definition that everyone will understand for "Individual existence”, "being for itself", "Dasein"? If there is no, shall we see them as irrational? We will try to deal with all the issues in this article. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Essence-existence relation which is in the center of Avicenna metaphysical system has been the focus of discussions from the point of view of kalâm and philosophy in our thought tradition. Necessary-possible existence and its basis which is essence-existence distinction represents the important elements of Avicenna metaphysics. In this system the essence-existence distinction, mainly used to highlight the differences between God and mevcudât (beings) and to establish God's the unity and simplicity. However, one point that should not be overlooked that this distinction handled as a prove for the existence of God in his system. In this context, Ibn Sina's carried ontological concepts to theological ground. In fact, Avicenna who is a synthessisical philosopher, his sources consititute by the Greek philosophy and the new Platonic ideas, as well as by the theological discussions which had been reached a certain maturity level in place he lived. In this article has examined the use of the essence-existence distinction as prove for existence of God in Avicenna's system and traced the formulation of extending of ontology to onthology. [ABSTRACT FROM AUTHOR]