Search

Copyright of Mevzu is the property of Ali Sever 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.)

In Islamic theology, it is accepted as an ethical principle that holds the person responsible for the consequences of their behavior. However, there are different opinions among the schools of theology regarding whether it is an attribute of the act and the factor that makes the act preferable. While Mu’tazilite scholars argued that human beings have created, active, and free will, Ash’arites centered on the absolute will of God and said that humans will be passive. Although the Māturīdīs, like the Ashʿarīs, accept that God’s will is involved in everything, they also state that humans will be active in the act. Scholars who argued that the will is an accident adopted the view that it is a faculty independent of the biological structure of the human being. However, modern science has revealed that the will is not independent of the biological structure of the human being, contrary to what theologians claim. Neurobiologists have stated that human behavior is largely caused by brain activity and that biological factors directly affect behavior. Hormones and genetic factors have been found to significantly affect human behavior. Empirical research has also revealed that human beings do not have a will independent of their physiological structure. In this context, examples of the neurobiological basis of human behavior are presented in our study, and a theological analysis is made of the deep debates on the nature of human behavior. Based on personality changes after frontal lobe damage, the relationship between neurobiology and willpower was established, and this relationship was elaborated with different examples. Brain tumors, nervous system disorders, and medications can lead to behavioral changes, and the biological basis of pedophilia, excessive sexual behavior, and aggressive attitudes has been discussed. Thus, it has been determined that the human will is a structure related to the brain and biological processes. Based on the information obtained, the theological perspective and neurobiology were compared, and it was determined that there was a difference between the theological view that human beings are always responsible for having a will and neurobiology. Despite the view that people’s actions are generally conscious choices and that they are responsible for their consequences, biological factors that determine human behavior should not be ignored. It has been suggested that neuroscience can better explain human behavior, and that responsibility for action should be reconsidered theologically along with biological reasons. Finally, the distinction between theology and law was emphasized, and it was stated that each individual should be subject to a unique theological evaluation and that the social order should be implemented in a balanced manner of theology and law. It is concluded that discussions on the relationship between theology and neurobiology will help us understand the complexity of human behavior in more depth. [ABSTRACT FROM AUTHOR]

The Mutakallimun proceduralists based the issues they dealt with regarding the method of fiqh on their understanding of language and kalam; for this reason, kalami and language considerations were significantly emphasized in the works of the Mutakallimun proceduralists. The command-willpower relationship is one of the topics discussed in the fiqh sources, based on the kalami understanding of the sects and revealing the mental codes of the sects. In general, Mu'tazili usul scholars argued that the command requires the willpower of the one who commands; on the other hand, other usul scholars, who constitute the majority, argued that the command does not require the willpower of the one who commands. This study clarifies Qadi Abd al-Jabbar's (d. 415/1025) view that command requires and discusses the place and justification of this issue within the Mu'tazili paradigm. Then, on the basis of his views on the relationship between command and willpower, Qadi Abd al-Jabbir's approach to the issues related to the evidence of absolute command is revealed. The effect of the Mu'tazilites' distinctive views of taklif, God's justice, and the understanding of husun-kubuh on the justification of these issues was revealed. This study aims to determine the place of the issue of God's justice, which is a theological principle, in the justification of the procedural issues discussed within the framework of the relationship between the command and the will and the evidence of the command. [ABSTRACT FROM AUTHOR]

Abū Bakr Ibn al-ꜥArabī, who is among the pioneer scholars raised by Andalusia, which has an important place in the history of Islamic thought, was also engaged in theology as well as tafsīr, hadīth and fiqh. In this study, which was written to point out the depth of the author, who stands out as a faqih and muhaddith, in the field of theology, his ideas about divine will were chosen as the subject. In this respect, his views on issues such as the antiquity of the divine will, its unity, its coexistence with the essence, its connection, its encompassing, the debates on whether to use the phrase “he wishes for sins”, and the determination of words synonymous with it and expressions that can or cannot be attributed to it are discussed. To maintain focus on a specific aspect of the subject in a more limited area, the issue of accident and fate, which has a close relationship with the divine will’s connection, has not been addressed. The views of the author have been determined from his works in which he expressed his opinion on the subject, especially the theological work called al-Mutawassiṭ fī l-iʿtiqād, and references have been made to the leading theologians of the sect in order to show where these views stand in the Ashꜥariyye sect to which he is a member, and also some evaluations have been made. In this way, efforts were made to enrich the study. [ABSTRACT FROM AUTHOR]

Comparative studies on the history of Islamic thought are usually based on the correspondence of topics between disciplines or traditions. In comparative studies on the issue of the nafs, the chapters on the nafs in the books of philosophy and the chapters on the soul in the books of theology are examined. Although this method is not wrong, it is sometimes incomplete and sometimes misleading. This is because, although the chapters on the soul in the books of kalām partially provide the counterpart of the theory of the human soul in kalām, the theory of the soul in kalām is not the counterpart of the theory of the nafs in general. The theological tradition's description of power (qudrah) includes God, the principle that gives existence, as well as the plant, animal, human, and celestial souls, which are considered the principles that give motion in the philosophical tradition. Therefore, the theory of power in kalām encompasses all the principles of existence and motion. Accordingly, philosophers sometimes call substance together with its faculties as nafs and quwwa, and sometimes they distinguish between nafs and properties and call nafs substance and properties quwwa. Theologians, on the other hand, call the body itself substance and the properties attributes. Power, an attribute, is defined by theologians as an attribute that acts in accordance with the will or as the proximate principle of various actions. These definitions of potency include the plant, animal, human, and celestial souls, which are considered to be the principles that give motion in the philosophical tradition. God, the separate intellects, the natures of the elements, and the forms of minerals are excluded from the definitions of power because they do not act in accordance with the will or are not the proximate principle of different kinds of actions. However, according to the theologians, the attribute that acts on the will or the proximate principle of various kinds of actions is God's attribute of power. Therefore, natures, forms, separate intellects and God are also included in the scope of power. Therefore, the theory of power in kalām encompasses all the principles of existence and motion. When all types of existence and motion are directly attributed to divine power, the apparent diversity is considered only within the scope of the diversity of divine acts. Thus, the theory of custom ('âdah) in kalām essentially undertakes to explain that divine power is the sole agent of existence and motion, and that there is no distinction between giving existence and giving motion, as philosophers claim. Since this universal judgment also includes human actions, the theologians mainly tried to justify human power. The theories developed by the theologians about human actions, such as kasb and khalk, aim to create an autonomous space for human voluntary acts within the scope of divine power. In this respect, the theory of potency in kalām is constructed in such a way as to counter philosophical explanations of all the principles that give existence and motion. This article compares the definitions of power with the definitions of the concepts of nafs, quwwah, and nature, and argues that the philosophical theory of nafs has its counterpart in kalām in the theory of power. [ABSTRACT FROM AUTHOR]

Bu çalışmada, Mu‘tezile, Eş‘ariyye ve Mâtürîdiyye mezheplerinin hikmet mefhumuna yaklaşımları ve bu yaklaşımların ilahî fiillerin kapsamını tespit için kullanma eğilimleri incelenmiştir. Hikmet, dinin gelişiyle Müslümanların anlam dünyasına girmiş bir mefhumdur. Bu mefhum, özgün bir disiplin olan Kelâm ilminde ilahî fiilleri çözümleme bağlamında kullanılmış, hatta ilahî fiillerin kapsamına ilişkin tartışmalarda başat rol üstlenmiştir. Bu kavramı her mezhep kendi teorik yaklaşımına uygun şekilde tanımlamayı tercih etmiştir. Mu‘tezile hikmetin şahitteki tecrübeden hareketle kula yönelik fayda bağlamında anlaşılması gerektiğini savunmuş ve hikmeti tespit edilemeyen fiillerin Allah’a nispet edilemeyeceğini iddia etmiştir. Bu yaklaşıma aksülamel olarak Eş‘arîler ilahî fillerdeki hikmeti, meydana gelen fiilin ilahî iradeye uygunluğu olarak kabul etmeyi tercih etmiş ve hikmetin rasyonel değerlendirmeye konu olmayacağını savunmuştur. Onların bu yaklaşımının temel nedeni ilahî fiillerin illet içermesi konusunda taşıdıkları kaygıdır. Ancak bu tutum hikmetin açıklanamaz bir olgu olarak kabul edilmesi nedeniyle anlamını yitirmesi sonucunu doğurmuştur. Mâtürîdîler ise bu iki teoriyi daha dengeli bir noktada buluşturmayı denemiş ve hikmeti övülmeye değer sonucu olan fiillerin sıfatı olarak kabul ederek hem aklı Mu‘tezile’nin aksine ilahî fiillere hâkim bir konuma yükseltmemiş hem de sınırlarını vurgulamak kaydıyla ilahî fiillerin kapsam ve anlamını tespit konusunda akla gereken önemi vermiştir.

Copyright of Mevzu is the property of Ali Sever 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 Social Sciences Research / Sosyal Bilimler Arastirmalari Dergisi is the property of ODU Journal of Social Sciences Research 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 examines the approaches of the Muʿtazila, As̲h̲ʿariyya and Māturīdiyya sects to the concept of ḥikma (wisdom) and their tendency to use it to determine the scope of divine acts. Ḥikma is an intrinsic concept of the Muslim worldview since the advent of religion. This concept has been used in Kalām (Islamic theology) to analyze divine acts, and has played a leading role in discussions about the scope of it. Sects defined ḥikma in accordance with their theoretical approaches. The Muʿtazila defined it in terms of benefit to the man based on qiyās al-ghāʾib ʿalā al-shāhid and claimed that wisdomless acts could not be attributed to God. Contrarily, the As̲h̲ʿariyya defined ḥikma in the divine act as the conformity of the act to the irāda (divine will) and argued that ḥikma would not be subject to rational evaluation. The main reason behind this approach is the concern about the ʿilla (causation) of divine acts. This approach resulted in the loss of meaning of ḥikma as it was considered inexplicable. Māturīdiyya, on the other hand, tried to bring these two theories together at a more balanced point. They defined ḥikma as an attribute of acts with praiseworthy results. Contrary to Muʿtazila, this approach prevents reason to dominate over divine acts. On the other hand, contrary to As̲h̲ʿariyya, acknowledges its abilities in its proper limits to comprehend the scope and wisdom of divine acts. [ABSTRACT FROM AUTHOR]

Bu makalede 20. yüzyılın en önemli siyaset filozoflarından biri olan Hannah Arendt’in irade yetisine ilişkin görüşlerini ve irade ile özgürlük, özgürlük ile eylem arasında kurduğu sıkı ilişkiyi araştırdık. İrade meselesi, düşünce tarihi içinde kaçınıl(a)maz olarak önemli bir yere sahiptir. Bu tartışmalarda iradenin kim ya da ne tarafından belirlendiği/yönlendirildiği temelde meselenin özünü oluşturur ve mesele özgürlük, sorumluluk, determinizm, seçim ve eylem kavramları ile düşünülür. Sorunun irdelenişi, felsefenin hemen bütün alanları ile yakından ilgilidir: Tanrı’nın iradesi ve insan özgürlüğüne ilişkin teolojik tartışmalardan, insanın kendine ve dünyaya ilişkin bilgisine, ahlaki bir fail olarak görülmesine kadar bir dizi sorun hep iradenin durumuyla yakından ilişkilidir. Arendt, geleneksel Batı düşüncesinin iradeyi genel olarak görmezden geldiğini söylerken diğer yandan özgürlüğe de şüpheyle yaklaşıldığını ve nihai olarak insanın görünürdeki özgürlüğüne karşılık gerçeklikte dış dünyanın nedenselliği ile kayıtlı olduğu bir resim çizildiğini söyler ve bu resmi açıkça yadsır.Arendt iradeyi, düşünce ve yargı ile birlikte özerk bir yeti olarak tanımlar. İradenin özerkliği tarihsel olarak dile getirilmediği gibi dahası irade ve onda içerilen özgürlük şüphe ile karşılanmış, yok sayılmıştır. Arendt, filozofların düşünme yetisinin lehine yaptıkları çıkarımları haklı bulsa da eleştirilerini esirgemez ve irade ile düşünceyi birbirine karşıt ve özerk yetiler olarak konumlandırır. Nihayetinde düşünce ile iradenin hem zamansal uzanımları –irade bilinmez olan geleceğe uzanır- hem de nesneleri farklıdır. Düşünce değişmez ilkelerin, tümelin peşinden koşarken, aksine irade tikel/olumsal olanla ilgilidir. Bu haliyle irade tam da yaşamın içinde konumlanır. Eylem alanı, irade özgürlüğünün de fenomenolojik olarak anlaşıldığı alandır, çünkü tahayyül dahi edilemeyeni başlatma özelliği insanın eylemlerini özgürlüğün göstergesi kılar. İnsan, özgür iradesi ile geleceğe ilişkin tasarımları sayesinde hemcinsleriyle birlikte bir dünya kurar ve burası siyasetin alanıdır. Her insan kendi biricikliği ile bu mekâna katılır ve katkıda bulunur. Bu dünya özgür iradesi ile kendi hikâyelerini tasarlayıp eyleyebilen insanların kurduğu bir yerdir. Böylece Arendt irade, özgürlük ve eylem –siyaset- arasında birbirini gerektiren ontolojik bir bağ kurar.Arendt bir siyaset filozofudur ve bu anlamıyla hakkında yapılan çalışmalar daha ziyade bu alana yönelmiştir. O, eserlerinde insanın dünyaya yabancılaşmasının ve bu yabancılaşmayı aşacak bir özgürleşmenin yollarını arar. İnsanın, birlikte varoluşuna, tekillerle ilişkisine yani gündelik hayatına yaptığı vurgu, bütün bunları ontolojik bir zeminde temellendirme çabası, Arendt’i anlamayı ve çalışmayı önemli hale getirir. Modernizme yönelik amansız eleştirileri, insan doğasının kendini ancak kamusallık içerisinde, siyaset alanında gerçekleştireceğine ilişkin düşünceleri, eylem ile özgürlük arasında kurduğu sıkı bağ mutlaka üzerinde durulması gereken konulardır.Hannah Arendt’de iradenin mahiyeti konusundaki çalışmalar bizim görebildiğimiz kadarı ile fazla değildir. Bu konuya en yakın mesele olarak özgürlük hakkındaki çalışmalar literatürde yer tutar. Türkçede ise özgürlük konusundaki birkaç makaleye karşılık irade konusunda herhangi bir çalışmaya rastlamadık. Umuyoruz ki bizim çalışmamız bu alanda bir söz söyleme ve ön açma işlevi görecektir. Temel olarak Arendt’in bitiremediği son çalışması Zihnin Yaşamı, Geçmişle Gelecek Arasında ve İnsanlık Durumu kitaplarından yararlandık.Çalışmamız irade probleminin genel hatlarının ortaya konulduğu bir giriş; iradenin diğer zihinsel yetiler arasındaki konumunun belirlendiği ve irade-özgürlük, özgürlük-eylem ilişkisinin araştırıldığı gelişme bölümüyle devam edecektir. Özgürlük, Arendt’e göre eylemde ortaya çıkar ve siyaseti mümkün kılar. Bu nedenle eylemden söz ettiğimizde kaçınılmaz olarak sosyal ve siyasal hayattan da bahsetmek durumunda olacağız. Böylece siyasal yaşam çalışmanın içine dahil olacaktır.

One of the issues discussed about the command in the works of fiqh is undoubtedly the issue of whether the command requires will or not. Whether the qualification of will is necessary for an command to be an command is the basis of this issue. It is possible to say that the discussion in question stems from the nature of the demand and whether it is permissible for Allah to command something that he does not will. For all that, it can be said that the difference of opinion about the kalam-ı nafsî has an effect on this discussion in the theoretical sense. It is possible to talk about two main views in the law literature on the subject. According to the first approach adopted by Mu'tazili and Shiite juridists, the command requires will. According to the juridists, who hold this view, an command comes into question only by the will of what is commendered. Therefore, there must be a will in the command. The will that these opinion holders require to be in command is the will that requires doing what is commendered. It is possible to say that one of the main reasons underlying the Mu'tazili juridists stipulating the will in the command is related to the judicial principle they advocate. For, according to them, Allah does not command anything that he does not will, in accordance with His justice. [ABSTRACT FROM AUTHOR]

Copyright of Novitas-ROYAL is the property of Novitas Royal 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 Kırıkkale University Journal of Social Sciences is the property of Kirikkale University Journal of Social Science (KUJSS) 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.)

In this article, we explored one of the most important political philosophers of the 20th century Hannah Arendt's views on the power of the will, and the close relationship she established between will and freedom, and freedom and action. The issue of will inevitably has an important place in the history of thought. In these discussions, who or what determines/directs the will basically constitute the essence of the issue, and the issue is considered together with the concepts of freedom, responsibility, determinism, choice, and action. The examination of the problem is closely related to almost all fields of philosophy: A series of problems are always closely related to the state of the will, from the theological discussions about God's will and human freedom, to the knowledge of man about himself and the world, and to considering human being as a moral agent. Arendt claims that while traditional Western thought generally ignores the will, on the other hand, freedom is approached with suspicion and, ultimately, a picture is drawn in which human being is limited by the causality of the external world in response to his/her apparent freedom, and she openly denies this picture. Arendt defines will as an autonomous faculty with thought and judgment/reasoning. The autonomy of the will has not been expressed historically, moreover, the will and the freedom contained in it have been ignored, and viewed with suspicion at best. Arendt justifies the inferences made by philosophers in favor of thinking ability, but she does not spare her criticisms. She positions will and thought as opposing, autonomous abilities. After all, both the temporal extensions of thought and will - the will extends to the unknown future - and their objects are different. While thought pursues the unchanging principles and the universal, on the contrary, the will is concerned with the particular/contingent. In this state, the will is located right in life. The field of action is also the field where the freedom of the will is understood phenomenologically because the feature of initiating the unimaginable makes human actions an indicator of freedom. Thanks to his free will and designs for the future, human being establishes a world with his/her fellows, this is the field of politics. Each person participates and contributes to this place with their own uniqueness. This world is a place established by people who can design and act their own stories with free will. Thus, Arendt establishes an ontological link between will, freedom, and action - politics - that requires each other. Arendt is a political philosopher and in this sense, studies about Arendt are mostly directed to this field. In her works, she sought ways to human alienation from the world and for liberation that would overcome this alienation. The emphasis on the experience of living together, human's relationship with the singular, that is, his daily life, and the effort to base all these on an ontological ground, make her important to understand and study. Her ruthless criticisms of modernism, her thoughts that human nature can only realize itself in public and the field of politics, and the tight bond she has established between action and freedom are issues that must be emphasized. Studies on the nature of will in Hannah Arendt are not many as we can see. Studies on freedom as the closest issue to this subject take place in the literature. In Turkish, on the other hand, despite a few articles on freedom, we did not find any study on the will. We hope that we will have the function of speaking and opening the door in this field. Basically, we benefited from Arendt's last work, The Life of the Mind, Between Past and Future, and The Human Condition. Our study will start with an introduction in which the general lines of the problem are presented and then continue with a section in which the relationship of will with other mental abilities and subsequently freedom, and the relationship of freedom with action are investigated. When action is mentioned, it is already understood that social and political life will be the subject of the study. Freedom, for Arendt, emerges in action and makes politics possible. [ABSTRACT FROM AUTHOR]

Modern dönem, geleneksel dönemin dayandığı bilgi, toplum ve metafizik teorilerini eleştiriye tabi tutup bunlardan bir kısmını devre dışı bırakırken bir kısmını da kendine özgü biçimde yeniden inşa ederek önemli felsefi sonuçlara neden olmuştur. Rönesans ile birlikte özellikle Batı’da topyekûn bir zihniyet dönüşümü gerçekleşmiş ve bu dönüşüme bağlı olarak insanın bilgi ile kurduğu ilişki ve buna bağlı yorumlarla birlikte kendilik bilinci de değişime uğramıştır. Akabinde Descartes’la öznenin kendisini bilinç/cogito üzerinden inşa etmesi, Hume’un insan doğasını ahlaki duygular üzerinden yeniden tanımlaması, Adam Smith’in iktisadi değer kavramını ahlaki alana taşıması ve Nietzsche’nin değerleri yeniden değerlendirmeye tabi tutması ahlaki hayatı derinden etkilemiştir. Nihayetinde geleneksel toplumlarda belirli amaçlara dayalı normatif ahlak yerini, düşünen, bilen ve eyleyen öznelerin olumsallıkla inşa ettiği “değer”e bırakmıştır. 20. yüzyıldan itibaren de William James, C. Von Ehrenfels, R. Barton Perry ve Hans Joas gibi düşünürlerce değerlerin öznenin ilgisi, yönelimi ve onayıyla temellendirilmesi, modern hayatın ağırlık merkezini önemli değişime uğratmıştır.Çalışmamız, bu değişime uygun olarak evrensel insan doğası perspektifinde diyalektik süreç ve karşılıklı onaylarla temellendirilen “güç”, insan deneyiminin ahenkli bütünlüğünü kapsayan “irade” ve insanın özsel niteliği olan psikolojik “eylem” üzerinden değerlerin doğasını incelemeyi hedeflemektedir. Nitekim değerler alanında belirleyici güç geleneksel dönemin normatif ilkelerinden farklılık gösteren bir otorite transferi olarak okunabilir. Yeni durumda güç, bilimin desteğini de alarak evrensel insan doğasında olduğu varsayılan iktisadi ve psikolojik olgularla temellendirilmiştir. Yine modern öncesi dönemde daha çok iki farklı durum arasında akla dayalı bir tercihi niteleyen irade, yeni durumla doğal iradeye dönüşerek insanın egemenlik iradesi olarak etiketlenmiştir. Güç ve iradeye benzer biçimde değer alanında eyleme yüklenen anlam da farklılaşmış, eylem, geleneksel dönemde olduğu gibi iradi tercihle bir boyun eğmeden ziyade bilfiil var olanları algılamayı ya da hissetmeyi gerektiren psikolojik bir durum ve yaratıcı bir katılım olarak nitelenmiştir. Hakikatin teoriden ziyade pratik yaşam üzerinden aranmaya başlanmasını temsil eden söz konusu bu durumla insan, eylemleri ile adeta bir performans öznesine dönüşmüştür.Çalışmamızda tüm bu hususlardan hareketle, aynı zamanda, güç, irade ve eylemin geleneksel ahlaki yapılardaki çağrışımlarına da gönderme yapılarak değerlerin doğası gereği geleneksel durumlarından farklı olarak nasıl bir meşruiyet zemini üzerine inşa edildiği ortaya konulacaktır. Devamında ise geleneksel dünyanın düzen ve uyum merkezli ahlaki karakterinin, değerler alanında insan eylemlerinin bütünlüğü ile şeylerin doğal hallerindeki ahenk ve dengede aranmasına evrilmesi tüm yönleriyle ele alınmaya çalışılacaktır.Anahtar Kelimeler

İrtidat konusu ve mürtedle ilgili hükümler zaman zaman gündeme gelmekte ve farklı açılardan ele alınmaktadır. Konunun yargı ve ceza boyutu öne çıktığı için İslam hukuku tarafından öncelikle ele alınması anlaşılır olmakla beraber, diğer ilmî disiplinler tarafından da değerlendirilmesi, inanç ve tasavvur boyutuyla kapsamlı ve çok boyutlu bir yaklaşımla ele alınması da önemlidir. İnsanın dünya ve ahiret saadetini temin eden bir din olarak İslam; Allah, insan, bilgi, varlık tasavvuruyla evrene ve eşyaya ait en ideal ilkeleri göstermektedir. Bu bağlamda İslam’ın değerleriyle tanıştıktan sonra onları terk etmek kişi adına büyük bir talihsizliktir. Ancak söz konusu durumdaki kişilere yönelik İslam’ın dünyadaki yaklaşımının ve Müslümanların tavrının da açık ve net şekilde ortaya konması önemlidir. Mürtedle ilgili ayetlere bakıldığında İslam’ı terk edenlerin ahirette maruz kalacakları zor süreçlerin öne çıktığı görülmektedir. Hz. Peygamberin uygulamalarında ise, irtidat ettikten sonra cezaya çarptırılanların aynı zamanda irtidatla beraber farklı suçlar işledikleri dikkat çekicidir. Bu makalede, her daim iradeye vurgu yapan, insan hakları ve temel özgürlükleri önemseyen bir din olarak İslam’ın irtidat konusuna yaklaşımı özellikle inanç özgürlüğü bağlamında ele alınmaya çalışılacaktır. Zira ulaşım ve iletişimin baş döndürücü bir hızla yayıldığı bilişim çağında İslam’ın ortaya koyduğu evrensel ahlak ve hukuk değerlerinin açık ve net şekilde tüm insanlıkla paylaşılması ötelenemez bir zorunluluk haline gelmiştir.

W. Montgomery Watt is one of the orientalists whose works have been translated into Turkish and have been the subject of academic studies in different departments. W. Montgomery Watt, in his doctoral study titled “Free Will and Pre-Destination in Early Islam “ dealt with the belief in fate in Islam and wanted to support his opinion with the interpretations he brought to verses and hadiths. In the aforementioned study, he claimed that there is a conflict between the hadiths and the verses, while accepting the existence of the emphasis on freedom of will in the verses, he wanted to present the hadiths as fatalistic/forced. She claimed that there was a contradiction between the verses and hadiths, so that there were two opposite currents. [ABSTRACT FROM AUTHOR]

Copyright of Çalışma ve Toplum is the property of Calisma ve Toplum 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.)

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.)

The rational choice theory, which first emerged as a theory trying to understand the choices of individuals in their economic lives, later started to be used in sociology as another approach that can help in understanding the actions of individuals in their daily lives. Although there are some criticisms about the application of rational choice theory to other social sciences and especially to the religious field due to its economic background, the existence of rational choice theory has recently started to be talked about in people's preferences regarding the religious field. In this study, firstly, the rational choice theory is briefly mentioned, and then its use in explaining religious behaviors is discussed. At this point, the concepts of will, freewill and responsibility in the religious literature are discussed. Then, it is mentioned that religious behaviors are handled and evaluated within the framework of rational choice. Finally, examples that can be considered as rational choice are given in the verses and hadiths, although the theory emerged later. In the study, instead of discussing all aspects of rational choice theory, the aspect of this theory, which considers people as free individuals who act rationally in their actions and can calculate profit and loss in their preferences, is emphasized. In this respect, examples of individuals being free in their preferences and rational behavior in their preferences are emphasized in the Qur'an and hadiths. Issues such as the freedom of people, having free will and having a freewill in their preferences are one of the issues that have been discussed, still being discussed within the scope of human freedom in many fields, especially in theology and philosophy. In this study, the ability to act rationally in the context of the Qur'an and hadiths is discussed, taking into account the individual's situation of being punished or rewarded in line with the choices they make, away from theological and philosophical approaches and discussions. There are different approaches to explaining religious behavior. At this point, no claim is made in the study that all religious behaviors can be explained within the scope of rational choice theory. In the study, rather than the economic approach of rational choice theory, it has been tried to convey through examples from the verses and hadiths that the religious behavior of individuals in the context of Islam is done by meeting the needs of a minimum level of consciousness and rationality, and that people are made responsible/responsible as a result of doing what they prefer, taking into account the consequences and profits/losses. In the study, it has been determined that the concept of will, which is included in the Islamic literature, is handled within the scope of the individual's freedom of choice and this provides an opportunity for rational choice. It is seen that this freedom of choice also brings a responsibility to the person. Therefore, the concepts of will and responsibility appear as concepts related to rational choice theory. In the examples taken from the Qur'an and hadiths, it has been determined that Allah and His Messenger (pbuh) advised people to choose the more beneficial one. The recommendations in question may be related to the life of this world as well as to the life of the hereafter. Declaring in the Qur'an and hadiths that it would be more beneficial for a person to prefer the hereafter rather than worldly life; However, the Prophet's advice to his companions about the worldly life, which is more beneficial, is one of the indicators of this situation. [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.)

Copyright of Tahkik Journal of Critical Editions of Islamic Manuscripts is the property of Hacveyiszade Foundation for Science & Culture 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 Tahkik Journal of Critical Editions of Islamic Manuscripts is the property of Hacveyiszade Foundation for Science & Culture 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.)

Makalede Hacı Hasanzâde’nin (öl. 911/1505-1506) Hâşiye ‘alâ mukaddimâti’l –erbaa adlı eseri değerlendirilecektir. Eserin ana konusu hüsün-kubuh ve insan fiilleridir. Hüsün-kubuh meselesi Tanrı, insan, fiil ve değerler alanıyla ilgilidir. İnsan fiilleri ise Tanrı-insan irtibatı ile bağlantılıdır. Tanrı, insan ve ahlâkî değerleri bir mesele olarak tartışmak, düşünce sisteminin tamamı ile yakından alakalıdır. Meseleler Eş‘arî-Mu‘tezile ve Mâtürîdî düşünce ekolleri çerçevesinde araştırılmaktadır. Ayrıca felsefe ekolünün bilimsel birikimi yeniden gözden geçirilmektedir. Ekollerin ortak ve ayrı yönleri vurgulanmaktadır. Eş‘arî ve Mâtürîdî öğretinin farklılıkları irdelenmektedir. Eş‘arî’de değerler özneye bağlıdır, görecelidir. Fiillerin hiçbirinde mutlak değişmez değerler yoktur. Fiiller bağlamlara göre değer kazanmaktadır. Bu nedenle değerlerin temel ölçütü değişmeyen din olmalıdır. Mâtürîdî ekolün içinde çeşitli akımlar olmasına rağmen çoğunluk Mu‘tezile ile birleşmektedir. Sayılan iki ekole göre değerler nesneldir. Özneden ve bağlamdan bağımsız değerler mevcuttur. Bunun anlamı dinden bağımsız bir takım değişmeyen değerleri kabul etmektir. İlke olarak Eş‘arîlerde fiillerin ontolojik yapısına insan etkide bulunamaz. Varoluşa Tanrı’dan başka tesir eden yoktur. Müteahhir Mâtürîdî düşünce ise özel dört önerme düzenleyerek Tanrı’nın yaratıcılığına halel getirmeden insanın kendi iradeli fiillerine etkide bulunabileceği bir alan açmaya çalışmıştır. Her şeye rağmen Hacı Hasanzâde’ye göre her iki ekol üst değerlerde birleşmektedir. Hacı Hasanzâde hüsün-kubuh konusunda açıkça bir pozisyon seçmemektedir. Daha çok ekollerin kendi içindeki tutarlılıklarını yorumlamakta ve aralarında karşılaştırmalar yapmaktadır. İnsan fiilleri bağlamında Mukâddimât-ı Erbaa kuramının öncüllerini tek tek incelemekte ve dayanaklarını sorgulamaktadır. Öncüllerden bir kısmının yetersiz ve gereksiz yönlerine işaret etmektedir. Hâşiye iradenin ontolojisine ayrı bir önem vermiştir. Diğer sorunlu meselelerde olduğu gibi bu konuyla ilgili de çeşitli ekollerin yaklaşımları ayrıntılı bir biçimde sunmuştur. Makalede kelâmî problemler bağlamında Hacı Hasanzâde’nin hâşiyesindeki araştırma yöntemi ve düşünce yapısı tetkik edilecektir. Bu tetkiki yaparken, hâşiyede sıklıkla kullanılan kaynakların sınırlarına riayet edilecektir. Hacı Hasanzâde’nin yaşadığı Fatih Sultan Mehmet döneminde kelam-felsefe-tasavvuf çekişmesinin, henüz canlılığını yitirmediği bilinmektedir. Bir yandan Tehâfütü’l-felâsife gibi felsefenin tutarsızlıkları bu dönemde yeniden gündeme taşınmakta, diğer yandan kelam-felsefe-tasavvuf ekolleri karşılaştırılmaktadır. Hâşiyede felsefe veya felâsife kelimeleri yerine bilinçli bir şekilde hükemâ özel adı tercih edilmektedir. Söz konusu tercih, belirli duyarlılıkların bir ürünü olarak gözükmektedir. Adlandırma tercihini kişisel eğilimlerle açıklamak eksiktir, dönemin şartları ile beraber düşünmek gerekmektedir. O dönem felsefe ile tasavvuf belirli yönlerden uyumlu hale getirilmiştir. Deyim yerindeyse felsefe-tasavvuf birleşerek kelam ilmine karşı gardını almıştır. Ancak Hacı Hasanzâde döneminde sistemlerin aralarındaki karşıtlıklar henüz tamamlanmış değildir, araştırma evresindedir. Her ne olursa olsun Hacı Hasanzâde’nin felsefe ve tasavvufa mesafeli durması felsefe birikimini göz ardı etmeye sebep olmamıştır. Felsefenin yaklaşımı, Hacı Hasanzâde’nin deyimiyle hükemâ ve mütekellim sistemleri beraberce tahlil edilmiştir. Hâşiyede tasavvuf yaklaşımına hiç yer verilmemiş olması dikkat çekmektedir. Tasavvufun kelam eleştirilerine ilgisiz kalmak kişisel eğilimlerle açıklanabilir ama dönem itibariyle açıklanamaz. Çünkü söz konusu dönemde kelam-felsefe yanına ilahiyat konularında üçüncü alternatif olarak tasavvuf ekolünün getirildiği bilinmektedir. Öncelikle Hacı Hasanzâde kelam-fıkıh çizgisine önem veren bir düşünce yapısına sahiptir. Hacı Hasanzâde haşiyedeki meselelerin kelam ağırlıklı olduğunu bilmekte ve bunu ifade etmektedir. Hâşiyede düşünce sistemleri karşılaştırılmış ama kelam sisteminin kendi içindeki Eş‘arî-Mâtürîdî-Mutezile ekollerine daha çok yoğunluk verilmiştir. Müteahhir veya İkinci klasik dönemde üretilen kaynaklardaki sorunlarla ilgilenilmiş ve çağdaşların açıklamaları eleştirilmiştir. Hacı Hasanzâde kelâm ekollerini açıktan benimsemek ve savunmak yerine onları değerlendirmektedir, kelâm-felsefe muhtevalı sorunlara karşı getirilen çözümleri, derinlemesine tahlil etmekte ve problemli noktalara işaret etmektedir.

Kişilerin bireysel sorumluluğu İslâm kelâmında çok merkezî bir kavramdır. Ahlâkî sorumluluğun rasyonel temelleri, insanın fiilleri üzerinde bir şekilde kontrol sahibi olduğu ön şartına dayanmaktadır. Bu nedenle insanın fiillerini kendisinin belirlemesini (self-determination) yeteri kadar tutarlı düzeyde açıklayan eylem teorileri oluşturmak, kelâmcıların temel ilgi alanlarından olmuştur. Bu makale, Bâkıllânî’nin insan fiilleri hakkındaki görüşlerini incelemektedir ve onun düşüncesini dönemindeki tartışmalar kapsamında bağlamsallaştırma girişiminde bulunmaktadır. Eş‘arî mezhebinin, sahip olduğu pozisyonu kendisine karşı geliştirdiği Mu‘tezile’nin eylemlerdeki özgürlük teorisini kısaca yeniden inceleyeceğim. Sonra insanın fiillerini belirlemesini ihtiyâr (voluntariness) üzerine dayandırmayı teklif eden Ebü’l-Hasan el-Eş‘arî tarafından benimsenen karşıt görüşün temel ilkelerini özetleyeceğim. Son olarak, Bâkıllânî’nin Eş‘arî’nin fikirlerinden nasıl etkilendiği ve onları nasıl daha ileriye taşıdığını tartışacağım. Bâkıllânî’nin Hidâyetü’l-müsterşidîn adlı eserinin günümüze kadar gelen ciltlerine dayanarak onun, mezhebin meşhur “kesb” teorisine ilişkin anlayışını; a) “İnsanın eylemleri Allah tarafından yaratılmıştır, b) Yine de insan ve kesb ettiği eylemleri arasında gerçek bir ilişki vardır,” şeklinde ifade edilen iki temel prensip ortaya koyarak tutarlı bir şekilde düzenlemeye çalıştığını iddia ediyorum.

The stories of the Qur'an correspond to approximately one-third of the Qur’an. Each section of these stories not only gives a message but also contains many lessons to be taken. However, it is also seen that Islamic scholars were not satisfied with these, and they deduced the rules of law from the events in the stories and used them as evidence for theological issues. One of the stories on which the most ideas have been discussed is the story of Moses and a Wise Man in the 60th-82nd verses of the Surah Kahf. Different evaluations have been made on the identity of the Wise Man, the “ilm-i ladun" given to him and the things he did. There is a common view in the sources of tafsir and hadith that the name of the Wise Man is Khidr, and he is a prophet, human or angel. Moreover different opinions have been put forward that ilm-i ladun is also divine revelation or discovery and inspiration. In the story, three important events took place: the Wise Man pierced the ship they were boarding, killed a child they came across, and built a wall that was about to collapse in a city that did not provide food for them. Moses could not be patient with what the Wise Servant did and objected with a different expression for each event. In the first incident he said “لَقَدْ جِئْتَ شَيْئًا اِمْرًا / Indeed, you have done a grievous thing!”, in the second one he said “لَقَدْ جِئْتَ شَيْئًا نُكْرًا / You have created an incomprehensible situation.”, and in the third one he said “لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ اَجْرًا /If you wanted to, you would get paid for this job”. While explaining the reasons for what he did, the Wise Man emphasized that he did not do any of these things spontaneously and said “اَرَدْتُ/I wanted” for the first event, “اَرَدْنَا/we wanted” for the second event, and “أَرَادَ رَبُّكَ/The Lord wanted” for the third. When the story is handled as a whole, it can be said that the person whom the prophet on the right Way of Religion has obedience to is an angel rather than a prophet or a human being, and ilm-i ladun is more likely to be a revelation given to angels, who are God's unquestionable servants. It is also noteworthy that when Moses reacted to the events and the Wise man explained the reasons of the events, they both used different expressions. The Qur'an's use of different expressions in this way is due to its richness of expression and the beauty of its style. In addition, the Wise Man's attributing the negative things to his own nafs and the positive ones to his Lord is also related to the manners he has towards his Lord. [ABSTRACT FROM AUTHOR]

While the modern period has criticized the knowledge, society and metaphysics theories on which the traditional period is based, disabling some of them, it has also caused important philosophical results by reconstructing some of them in its own way. With the Renaissance, a total mentality transformation took place, especially in the West, and depending on this transformation, self-consciousness has also changed along with the relationship that people establish with knowledge and interpretations related to it. Subsequently, with Descartes, the subject’s constructing itself through consciousness/cogito, Hume’s redefinition of human nature through moral feelings, Adam Smith’s transfer of the concept of economic value to the moral field, and Nietzsche’s reevaluation of values have deeply affected moral life. Ultimately, normative morality based on specific purposes in traditional societies has left its place to “value” that is positively constructed by thinking, knowing and acting subjects. Since the 20th century, the foundation of values with the subject’s interest, orientation and approval by scholars such as William James, C. Von Ehrenfels, R. Barton Perry and Hans Joas has changed the foundation of modern life. In accordance with this change, our study aims to examine the nature of values through the perspective of universal human nature, “power” based on dialectical process and mutual approval, “will” that includes the harmonious integrity of human experience, and psychological “action”, which is the essential quality of human beings. As a matter of fact, the determining power in the field of values can be read as an authority transfer that differs from the normative principles of the traditional period. In the new situation, with the support of science, power has been based on economic and psychological facts assumed to be in the universal human nature. Again, in the pre-modern period, the will, which was characterized a rational choice between two different options has turned into natural will and with the new situation has been labeled as the will of man’s sovereignty. Similar to power and will, the meaning attributed to action in the field of value has also differentiated, and action has been described as a psychological state and creative participation that requires perceiving or feeling what actually exists, rather than voluntary submission as in the traditional period. With this situation, which represents the search for the truth through practical life rather than theory, man has almost turned into a performance subject with his actions. In our study, starting from all these issues, it will be revealed how the values, by their nature, are built on the basis of legitimacy, unlike their traditional situations, by referring to the connotations of power, will and action in traditional moral structures. Morever, the evolution of the order and harmony-centered moral character of the traditional world to the search for the integrity of human actions in the field of values and the harmony and balance of things in their natural state will be tried to be discussed in all aspects. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi 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 Journal of International Social Research is the property of Journal of International Social Research 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.)

Copyright of Journal of National Education / Millî Eğitim Dergisi is the property of Milli Egitim Bakanligi 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 Inonu University Law Review / İnönü Üniversitesi Hukuk Fakültesi Dergisi is the property of Inonu University Law Review (IULR) 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.)

Kur’ân’a göre ideal anlamda iman; irade, azm ve tevekküle dayanır. Bunlar birbirlerini tamamlayan süreçlerdir. Bunlardan ilki iradedir; azm ve tevekkül ise bir irade doğrultusunda ortaya konulur. Birisi bir şeye inanır, bu hususta azm ortaya koyup Allah'a tevekkül gösterirse Allah o kişiyi mutlaka başarılı kılacak ve onun için imkânsız gibi görünen şeylerin gerçekleştiğini görecektir. Kur’ân’da azm ve tevekkülden sonra bir mucizenin gerçekleşmesi, mucizenin de imkânsızın gerçekleşmesi olduğuna göre bununla büyük olasılıkla Kur’ân bize azim ve tevekkülle önceleri imkânsız gibi görünen şeylerin birer normal iş gibi kolaylıkla vuku bulacağını kişi için her an bir mucizenin gerçekleşebileceği, olağanüstü bir kuvvetin zuhur edeceğinin mesajını vermektedir.

Bu makalenin amacı kadere iman ve tevekkül ilişkisini kelâm ve tasavvuf disiplinleri açısından incelemektir. Tevekkül İslâm ahlâkında imanın olumlu özelliklerinden birisi olarak kabul edilir. İnsanın her şeye gücünün yetmediği gerçeğinden hareketle, insanın işinde bir başkasına dayanma ve güvenme ihtiyacı vardır. Dini açıdan bu varlık Tanrı’dır. Özellikle tasavvuf ilminde insan-Tanrı ilişkisi açısından tevekkül, kullukta önemli bir göstergedir. Bununla birlikte kavramın içeriği kelâmda kader inancıyla yakın ilişkilidir. Kadere iman ile kişinin sorumluluklarını taşıması ve üzerine düşeni yapması arasında ince bir çizgi vardır. Tasavvufî tevekkül anlayışında kulluğun zirve hâli olarak nitelenen iradeyi terk, teslimiyet ve tevekkül hâli, kelâmda her şeyin ilâhî kaderle olduğu inancıyla birleştiğinde, olumlu bir ahlâki tutum olan tevekkül, bir anda problemli bir olguya dönüşebilmektedir. Son iki asır İslâm toplumlarının geri kalmışlığında söz konusu problemin etkisi yadsınamaz. Ancak gerek tasavvuf gerekse Sünni kelâm literatüründe gelenekselleşmiş kadere imanın sağlıklı yorumu, insana ve topluma cesaret ve direnç veren bir tevekküle neden olabileceği de düşünülmelidir. Bu çalışmada kelâm ilminde irade, kudret, kazâ-kader inancı bakımından tevekkül kavramı ele alınmış ve kadere imanla tevekkülün olumlu ilişkisi sorgulanmıştır.

Bu yazıda, inancın iradî oluşunu [doxastik voluntarism] reddetmenin, karşı çıkanların yaptığı kadar kolay olmadığını savunacağım. William Alston’un, inancın iradî olamayacağı savunmasını eleştirel olarak ele alıp, ardından inancın niyet edilebilir [bir konu] olup olmadığı sorusu üzerinde duracağım.

Müslüman kadınların İslami gelenekler tarafından bastırılmış mı özgürlüğe kavuşturulmuş mu olduğuna dair pek çok çalışma bulunmakta. Bu çalışmalardan bazıları başörtüsü gibi İslami geleneklerin bir baskı unsuru olarak görürken, bazıları da Müslüman kadınların bu gelenekleri uygularken kendi iradelerini ortaya koyduğunu, dolayısıyla bu geleneklerin bir baskı emaresi olarak görülemeyeceğini savunur. Bu çalışmada, Müslüman kadınların hayatlarının çok yönlü, ilişkisel ve mekân bağlamında şekillendiğini incelememizi sağlayacak, Deleuze felsefisi bağlamında ele alınan irade ve özgürlük kavramlarını kullanmak amaçlanmıştır. Diğer bir ifade ile Fransız filozof Gilles Deleuze tarafından ortaya koyulan ilişkisel ontoloji Müslüman Kadın çalışmalarını sorgulamak için kullanılmaktadır. Bu ilişkisel ontoloji üzerinden, Müslüman kadınların dini söylemler çerçevesinde olumsuz resmedilmeleri sorgulanmakta ve bu kadınların deneyimlerine ve pratiklerine dair alternatif açıklamalar ortaya konulmaktadır. Böylece, Deleuze’in felsefesi bağlamında ele alınan irade ve özgürlük kavramları kullanılarak Müslüman kadınların dini katılım ve uygulamaları üzerinden pasif ve irade göstermeyen kadınlar olarak tasvir edilmesi sorgulanmaktadır. Müslüman kadınların durumsal uygulama ve deneyimlerini keşfedebilecek nitelikte akademik bir bakış açısı önerilmektedir. Özet: Bazı batılı kuruluşlar medeniyetler çatışması söylemini temel alarak tekil bir Müslüman dünyası tarif edip bu tek tipleştirilmiş tarifi Islama ve Müslümanlara karşı mücadele etmenin neden gerekli olduğunu gerekçelendirmek için kullanmaktadır. Müslüman kadınlar İslam gelenekleri ve Müslüman erkekler tarafından baskıya uğrayan bir gurup olarak resmedildiği için, bu söylemlerde Müslüman kadınlara dair konular önemli odak noktalarından birisi olmaktadır. Örneğin Müslüman kadın kimliğinin sembolü olarak görülen başörtüsünün bir baskı unsuru olup olmadığına dair tartışmalar görülür. Müslüman kadının başörtüsü ile bastırılmış mı özgürleştirilmiş mi olduğuna dair pek çok çalışma da bulunmaktadır. Bu çalışmalardan bazıları başörtüsü gibi İslami geleneklerin Müslüman kadınları baskıladığını ileri sürerken bazıları da kadınlar başörtüsü kullandığında bunu kendi iradeleri ile yaptığını tartışır. Örneğin Saba Mahmood irade, özgürlük, istek ve direnme gibi kavramların liberalizm temelinde anlaşılmasını sorgulayarak Müslüman kadınlar hakkındaki bu söylemlere karşı çıkar. Bu çalışmalardan bazıları da Müslüman kadınların ve onların iradelerini kullanmalarına dair konuların tarihsel ve mekânsal bağlamda yapılması gerektiğini savunur. Her ne kadar bu konuda yapılan çalışmalar olsa da, bu konu daha fazla araştırmaya ve yeniden ele alınmaya muhtaçtır. Bu çalışmada, bu konuyu çok yönlü, Müslüman kadınların deneyimlerini, isteklerini ve uygulamalarını ilişkisel ve mekânsal olarak ele alma imkânı vereceğinden, ilk olarak irade ve özgürlük kavramlarını Deleuze felsefesi temelinde ele alınmaktadır. Diğer bir deyişle, Fransız filozof Gilles Deleuze’a dayandırılan ilişkisel ontolojik bakış açısı Müslüman kadına dair tartışmalara uygulanmaktadır. Bu ilişkisel ontolojiye göre, dünya bedenlerin toplamından oluşur. Her varlık, biyolojik organizma, sosyal yapı ve soyut yapı bir bedendir. Bu bedenlerin her birisi, ister insan bedeni ister insana ait olmayan bir beden olsun, ister maddi ister madde dışı olsun, ister sosyal ister psikolojik yapılar olsun, ilişkilerin akımı ile şekillendirilir. İnsan bedeninin biyolojik, zihinsel, sosyal ve psikolojik bileşenlerini içine alan her yönü de çoklu ilişkiler ile oluşturulur. Bu yüzden, bir insan öznesi hakkında konuştuğumuzda, aslında karmaşık ve çoklu ilişkilere dair konuşuruz. Bedenin bu şekilde ele alınması irade kavramının da yeniden ele alınmasını gerektirir. İrade kavramının bu bağlamda ele alınması dikkati bedenleri üreten ilişkiler üzerine odaklar. Bedenler ilişkilerin akımı ile şekillendirildiği için, bedenlerin belirli şekillerde hissetme, davranma ve istemeye dair kapasiteleri de sahip oldukları ilişkilere göre şekillenir. Bu ilişkisel ontoloji temelinde, Müslüman kadınların bedenlerinin ilişkilerin akımı ile şekillenen çoklu elementlerin karmaşık bir araya gelişler olarak ele alınmalıdır. Bu kavramlaştırma Müslüman kadınların hayatının izole edilmiş dini gelenekler temelinde oluşmuş gibi resmedilmesini sorgulatmaktadır. Müslüman kadınların iradeleri, kapasiteleri ve sınırlılıkları kadar deneyimleri, pratikleri ve istekleri de sosyal-politik söylemler, aile içi ilişkiler, materyal yapılar ve ekonomik şartlar gibi çoklu faktörler ile kurulan ilişkiler üzerinden şekillenir. Diğer bir ifade ile bu kadınların belirli şekillerde davranmaya dair güçleri kendilerini çevreleyen bedenler ile kurdukları ilişkilere göre şekillenir. Bu bedenler dini veya seküler unsurlar olabilir, insan veya insana ait olmayan unsurlar olabilir, ya da maddi veya madde dışı faktörler olabilir. Sonuç olarak, Müslüman kadınların bedenleri ve irade gösterme şekilleri her zaman bir süreklilik içinde bağlantı kuran veya bağlantılarını koparan çeşitli elementler ile üretilmektedir. Deleuze felsefesi temelindeki bu beden ve irade kavramlaştırmaları Müslüman kadınların dini geleneklerine salt itaat temelinde resmedilmelerini sorgulamak için kullanılmaktadır. Bu kadınların hayatlarındaki çoklu yapısal denebilecek elementlerin aydınlatılması amaçlanmakta ve onların iradelerinin parçalı ve ilişkisel bir şekilde anlaşılması önerilmektedir. İlişkisel ontolojik lensler aracılığı ile Müslüman kadınlar resmedilirken görünmez kılınan veya fotoğrafın dışında bırakılan dinamik ve heterojen unsurlar tetkik edilmektedir. Bu amaç için, Deleuze felsefesi temelinde yapılan kavramlaştırılmalar 2018’de doktora çalışması için Başkent Kadın Platformunda yapılan bir röportaja ve Türkiye’deki bazı etnografik gözlemlere uygulanmaktadır. Ortaya konulan teorik bağlama daha uygun olacağından, bir gruptan ya da daha geniş bir çerçevede veri toplamak yerine, bu röportajdan elde edilen verilerin detaylı bir şekilde ele alınması amaçlanmaktadır. Bu ontolojik bakış açısını Müslüman Kadın konusuna uygulayarak, Müslüman kadınların hayatındaki çoklu ve ilişkisel etken güçlere odaklanılması amaçlanmaktadır. Müslüman kadının yalnızca dini söylemler temelinde negatif olarak tanımlanması sorgulanmakta ve Müslüman kadınların deneyimlerini ve uygulamalarını anlamak için alternatif modeller olabileceğine dikkat çekilmektedir. Diğer bir şekilde ifade etmek gerekirse Müslüman kadınların deneyimleri ilişkisel, çok yönlü, parçalı ve muayyen olarak ele alınmalıdır. Hayal edilen tekil bir grup yerine, çok yönlülüğün ve ilişkiselliğin keşfedilmesine ihtiyaç duyulmaktadır. Bu yüzden Müslüman kadınların belirli zeminler temelinde anlaşılmaya çalışılması önerilmektedir. Bu tur bir analizde, bir araştırmacının amacı Müslüman kadını çok yönlü bir özne ve irade anlayışı temelinde belirli zeminlerde keşfetmek olmalıdır ki iç içe geçmiş baskı ve özgürleşme şekilleri de anlaşılabilsin. Müslüman kadının kimliğinin kategorileştirilmesi ve marjinalleştirilmesi yerine, devam edegelen şekilde deneyimlerin ve uygulamaların oluşum ve yeniden oluşumlarının üzerinde durulmalıdır.

A person is directly or indirectly involved in a struggle or, in a theological idiom, a case called a test in a process that extends from the beginning of the adventure of life to the very end or even further. There is a close relationship between testing and human will. But evaluating the divine test only on human will would be an incomplete approach. Because many different factors, such as individual and social differences, heredity, tradition, socio-cultural structure, affect the preferences of the will. Excessive emphasis on human will is due to the fact that it is at the beginning of a chain of factors. Although the relationship with the free will of man is itself a test, the Qur'an and hadith texts inform that Almighty Allah tests people with different facts for various reasons. While man is subjected to a kind of test as a result of his free will choices, on the other hand, various phenomena deemed appropriate by the divine will are also considered as a kind of test. Therefore, the fact that every individual is tested in some way without exception is a fact that everyone who believes accepts. But the answer that a believer is looking for here is not whether he was tested or not, but why he was tested. In this study, the phenomenon of divine testing was analysed and “Why are we being tested?"and “how to understand the reality of the divine test?"an attempt has been made to give a reasoned answer to such questions. [ABSTRACT FROM AUTHOR]

Man's individual responsibility is a very central notion in Muslim theology. Rational foundations for moral responsibility presuppose, however, that man has in some way control over his actions. It was therefore of central concern to theologians to formulate theories of action that were coherent enough to account for human self-determination. This article examines al-Bâqillânı's reflections on human acts and attempts to contextualise his thought within the discussions of his time. I will briefly review the Muctazilites' theory of freedom of action, against which the Ascarite school developed its own position. I will then outline the fundamentals of the opposing standpoint adopted by Abü al-Hasan al-Ascarı, who proposed to base human self-determination on voluntariness. Finally, I will discuss how al-Bâqillânı drew on and further developed al-Ascarî's ideas. Based on the extant volumes of al-Bâqillânı's Hidâyat al-mustarsidın, I argue that he attempts to coherently organise the school's understanding of the famous theory of "acquisition" (kasb) by affirming two fundamental principles: a) that human acts are created by God and b) that there is nevertheless a real correlation between man and his "acquired" acts. [ABSTRACT FROM AUTHOR]

In the article, Ḥāccī Hasanzāda's (d. 911/1505-1506) work called Ĥāshiya 'alā Muqaddimāt al-Arba'a will be evaluated. The main subject of the work is goodness/ḥusun-badness/kubuḥ and human verbs. The problem of goodness-badness is related to the field of God, man, acts and values. Human actions are linked to God-human relationship. Discussing God, human and moral values as an issue is closely related to the entire thought system. The issues are explored within the framework of Ash'arī-Mu'tazila and Māturīdī schools of thought. In addition, the scientific accumulation of the philosophy school is reviewed. Common and separate aspects of schools are emphasized. The differences of Ash'arī and Māturīdī doctrines are examined. In Ash'arī, values are relative and they depend on the subject. None of the actions have absolute permanent values. Actions gain their values according to the context. Therefore, the basic criterion of values should be unchanging religion. Although there are various currents within the Māturīdī school, the majority unites with Mu'tazila. Values are objective according to these two schools. There are values that are independent of the subject and context. This means accepting a set of unchanging values independent of religion. In principle, the human being cannot influence the ontological structure of the actions in the Ash'arī's. There is no one who influences existence other than God. Late period Māturīdī thought tried to open up space where a man can influence his own volitional actions without prejudice to God's creativity by arranging four special propositions. Despite everything, according to Ḥāccī Hasanzāda, both schools are united at high values. Ḥāccī Hasanzāda does not explicitly choose a position on on the issue of goodness-badness. He mostly interprets the consistency within the schools and makes comparisons between them. In the context of human acts, he examines the premises of the Muqaddimāt al-Arba'a theory one by one and questions their basis. It points to the inadequate and unnecessary aspects of some of the premises. Ĥāshiya attached a special importance to the ontology of the will. As with other problematic issues, he presented in detail the approaches of various schools on this subject. In the article, the research method and thought structure in Ḥāccī Hasanzāda's work will be examined in the context of theological problems. While doing this examination, the limits of frequently used resources will be respected. It is known that the controversy of theology-philosophy-mysticism did not lose its vitality during the reign of Fatih Sultan Meḥmed, where Ḥāccī Hasanzād lived. On the one hand, the absurdities of philosophy such as Tahāfut al-falāsifah are updated again in this period, on the other hand, the schools of kalām-philosophy-sufism are compared. Instead of the words philosophy or al-falāsifah, the special name "al-Ḥukamā'" is preferred. This preference appears to be a product of certain sensitivities. It is incomplete to explain the naming preference with personal inclinations. It is necessary to consider together with the conditions of the period. At that time, philosophy and mysticism were harmonized in certain aspects. So to speak, philosophy-mysticism united and took its guard against the science of kalām. However, in the period of Ḥāccī Hasanzāda, the contrasts between the systems are not yet complete, they are in the research phase. Whatever the case, Ḥāccī Hasanzāda's distance from philosophy and mysticism did not cause him to ignore his philosophical accumulation. The approach of philosophy, in the words of Ḥāccī Hasanzāda, the systems of al-Ḥukamā'/ philosophers and mutakallim/ theologians were analyzed together. It is noteworthy that there is no place for the Sufism approach in the Ĥāshiya. Being indifferent to the theological criticisms of Sufism can be explained by personal tendencies, but cannot be explained in terms of the period. Because it is known that at that time, the school of mysticism was brought to theology as the third alternative to theology and philosophy. First of all, Ḥāccī Hasanzāda has a mindset that attaches importance to the line of kalām-fiqh. Ḥāccī Hasanzāda knows and expresses that the issues in Ĥāshiya are predominant in kalām. The thought systems were compared in the Ĥāshiya, but the Ash'arī-Mu'tazila and Māturīdī schools within the kalām system itself were given more intensity. The problems in the sources produced in the Muta'akhkhirīn or the Second classical period were dealt with and the descriptions of the contemporaries were criticized. Ḥāccī Hasanzāda evaluates the schools of kalām rather than adopting and defending them openly, analyzes in depth the solutions to problems involving theology and philosophy and points out the problematic points. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Academic Social Science Studies is the property of Journal of Academic Social Science 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.)

Kur'an-ı Kerim’de şeytanın insan iradesi üzerinde etkili olduğuna ilişkin ifadeler bulunmaktadır. Birçok ayette şeytan ve taraftarlarının, insanoğlunun en büyük düşmanı olduğu hatırlatılmakta ve onların insanları saptırmak için kurduğu tuzaklardan söz edilmektedir. İnsanlardan ve cinlerden olan bu şeytanlara nispet edilen ifadeler, onların tuzaklarına karşı insanın çaresiz bir durumda olduğunu düşündürdüğü gibi insanın eylemlerinde tam bir hürriyete sahip olup olmadığı hususunda da bazı soru işaretlerine neden olmaktadır. Nitekim bu ayetlere ilişkin tefsir kaynaklarında, irade hürriyetine muhalif bazı yorumlara rastlanabilmektedir. Kur’an’daki bazı pasajlarda ise şeytanın kurduğu tuzakların zayıf ve aşılması mümkün bir yapıda olduğu vurgulanmaktadır. Bu durum, konunun kelâmî açıdan değerlendirilmesini zaruri hale getirmektedir. Nitekim şeytanların, insan hürriyetini kısıtlamaya yönelik saptırma girişimleri, kelâm kaynaklarında “insanın özgürlüğü ve fiillerindeki sorumluluğu” konularıyla birlikte ele alınmış; insan fiilleri, iradenin fiillerdeki rolü ve irade hürriyeti bağlamında tartışılmıştır. Bu çalışmada şeytan ve taraftarlarına nispet edilen saptırma eylemlerinin, insan iradesini ne ölçüde etkilediği ve bu etkilenmenin özgür iradeye bir sınırlama getirip getirmediği hususları, ilgili kelâmî tartışmalarla birlikte ele alınacaktır.

In this essay, the idea of self-annihilation (fana), which is discussed as a means of liberation from various constraints in the Sufism texts, is presented in the context of the practice of liberation through the works of Mavlana Jalāl-ad-Dīn Rumi. The self-annihilation means exceeding all physical, spiritual, social, historical and cultural constraints in Mavlana texts. In this context, the main claim of the article is that the self-annihilation means nothingness in the sense of going beyond these limitations on one side, and it means a move of existence that is thrown into absolute freedom in terms of going beyond the same limitations on the other. According to Mavlana, existence as a process consisting of various liberation movements is an attempt to exceed of the meaning, habits, and limits that a person has gradually imposed in the process of life. The object of this process of being, which must be gone through in order to be overcome in any way, is to attain nothingness, absence or liberation, one of which is identical to the other, in the eternal self, which means becoming love. In this process of being, which must be gone through in order to be conquered in any way, the aim is to attain nothingness, absence or liberty that becomes apparent in the eternal self, one identical to the other. Trying to follow this identity through various conceptual tools and occurrences, the article brings them together in the context of both the annihilation of existing and self-annihilation. It argues that Mavlana tries to go beyond the elements that set principles and values, such as reason and will, on the one hand revealing the multiple possibilities of existing things, on the other. That is why the essay tries to read this self-annihilation in Mavlana thought not only as nothingness but also as a state of liberty. [ABSTRACT FROM AUTHOR]

This study is aiming to discuss issues related such as mind cannot control instincts. Also, examining that issues of freedom of individual were violated by abusing the individual's desires through provoking the feeling of pleasure with social media. This study is also emphasizing that the sense of pleasure prevails over the mind thanks to creating a global world where the will cannot control the desires. The desires take control of the mind and lock the individual in a steel cage. A ruling class demanded human profile has been created through abusing individual's sense of pleasure with sexuality and consumption etc. It was also stated that for the victory of capitalism, the thinkers of Frankfurt School were removed from their revolutionary role in history to encouraging the individual with luxury and entertainment. In addition, degeneration of cultural values speeds up the fall of the individual minds into pleasures. With the technological developments, the options of capitalism that control the will of the individual have increased. The Neo-capitalist prevents rational behavior by using psychoanalysis methods to abuse of the individual's subconscious in Fordist mass production. Thus, the will of the individual takes the side of consumerism, sexual desire, luxury, therefore, it cannot not control the wishes and desires. It is seen that the wishes and desires of the individual are constantly under control and consumed in this way. As a result, with psychological methods, neo-capitalism has captured the mind of the individual and has broken the space of freedom. [ABSTRACT FROM AUTHOR]

These paper is dealt with and evaluated Abu Hanifa’s views on human freedom. Abu Hanifa’s influence on human freedom to the scholars who came after him was evaluated in the context of the Allah-human relaitionship. The examination of human freedom, which is difficult to explain and solve within the framework of the views of Abu Hanifa, will be an illuminating light on the issue. Human freedom is closely related to man and the will of Allah. Fort his reason, in order to achieve an explanatory conclusion on the subject, Allah and human aspects should be addressed together. The main question that arises is: In addition to the absolute will of Allah, whether man has freedom, if there is, what is the dimension of this will. In this context, the issue of human freedom was addressed through the title of divine will, human wiil, responsibility and whether it has an effect on human actions. Abu Hanifa’s views on human freedom are remarkable in terms of preserving the Ahl al-Sunnah and preveting deviant thoughts. Our research, which covers a descriptf study based on literatüre as a method; it is important for people to address the extent of responsibility. [ABSTRACT FROM AUTHOR]

There have been important debates among both Mutakadimin (early period) and Muteahir (late period) theologians on the subject of " voluntary acts of man", which is one of the most fundamental topics in the history of Kalam. In this context, some theologians responded negatively to this question in connection with their imagination of God, while others responded positively. The scholars in the first group said that God does not create human acts, while Among the scholars in the second group, two different approaches emerged: some of them argue that God is the only creator of human actions and therefore these acts cannot be compared to man. Although some of them are God, the creator of human actions, still these actions argued that it can be pet. The theologians, who are in this second group and arguing that although God creates human acts, human actions can be attributed to him, applied to the concept of "kasb" which is a Quran term. Esh'arî and Mâturidî made an effort to establish a relationship between human responsibility and human action with an interpretation related to the term "kasb" in question. In this study, the "kasb" theory of different sects will be discussed. It aims to reveal the method of relating the sects in question to human actions with human responsibility. [ABSTRACT FROM AUTHOR]

The millat/nation mystic is the man of responsibility who sacrifices his life for the existence of his/her millat. It is not possible to distinguish between what s/he is and what s/he thinks, this is to disconnect his/her actions from his/her words. The doctrine s/he adhered to, had been frozen and took shape in his/her thoughts, words and movements, and had become a way of living and even a condition of existence. In other words, his/her thoughts and beliefs permeated and transformed him/her like the fire penetrating iron. So his/her actions that adjusted to infinity are for the realization of what s/he knows right and not directed to provide a worldly interest. Due to the fact that s/he cares about the universal good, beauty and truth, does not act like a realist making subtle calculations to protect his interests. Because a millat mystic puts the doctrine to which s/he is attached at the center of his/her life, unlike realists who put benefit and self-interest at the center of life. In addition, a millat mystic, like the community man, does not want life to be determined in all its details. Because this situation does not allow creativity and innovation in life. The mercy of the millat mystic, for example, against every being exposed to injustice or persecution, drags him/her to the movements that destroy him/her. This kind of moral movement is not found in the community men that submissiveness prevails over their existence. The greatest ideal of the community man is to develop the ability to benefit from events and coincidences. Whereas, for the millat mystic the goal of life is to surpass himself/herself, using his/her own creative powers and abilities, without moving away from its spiritual resources, to move towards infinity by rebelling against people who always try to satisfy their own interests and ambitions and in this process to embody the numenal realities such as wisdom, justice, compassion, qudrat/power, responsibility, self sacrifice, altruism in a phenomenal context. [ABSTRACT FROM AUTHOR]

There are human needs in the ground of contracts. The reason is that while human beings have met some of their needs by their handwork, they have satisfied the large amount of them by being in a relationship with other people since the day they existed. Accordingly, in order to satisfy their needs, at least two wills should agree on a subject by mutual agreement between them, and this agreement is named “aqd” (contract). According to the basic understanding in the Islamic law, human beings have freedom in all their states and actions. On the strength of this freedom, they act with free will in every kind of their behaviour. People make some contracts and legal transactions with their free will in order to sustain the social life. However, Islamic jurists have different opinions whether human is entirely free or limited by certain rules and what the limits of these rules are. According to most of the Islamic jurists, if something is not prohibited in the Qur’an and sunna (the tradition), the main principle about it is its being permissible. This principle is the basic support of the freedom of contract. The freedom of contract is the freedom of individuals to produce the legal results they wish by their declarations of will. We will be expressing the bases of this conclusion in the Quran that we have reached in this study. [ABSTRACT FROM AUTHOR]

Earthquake has been on the agenda of humanity throughout history. The characteristic of this disaster, the time, location, and magnitude of which is unknown, is that it causes loss of life and property. Therefore, societies with weak economic power and insufficient precaution are more affected. It is not correct to interpret earthquakes and accidents with an understanding of inevitable fate or to perceive them as divine punishment without taking precautions. On the contrary, everything that exists in the universe has been created in a certain measure and order. Earthquakes occur within the scope of these measures and laws by the discharge of energy accumulated on the fault fractures in the ground. Islam holds human responsible for all natural disasters and accidents in a comprehensive manner, as foreseen by tawakkul, will, destiny, reason and science. According to this, it is a religious and humanitarian duty to take precautions for possible natural disasters, traffic and work accidents by considering the developing technical tools and equipment of the age. As a matter of fact, the measures taken by Japan and developed countries regarding these events are successful. In order to contribute to this field, it has been deemed appropriate to conduct this study under the title "Earthquake and Responsibility Awareness in the Context of Tawakkul and Destiny". [ABSTRACT FROM AUTHOR]