Authors:Ahmet Hamdi CAN; Betül CAN, Emad ALY Abstract: This study deals with sentence structure on theQur’an in terms of tenses. Indicators of these sentences are naturally undergoa change during the course. In addition, for some reasons, specific meaningsare also placed behind the aspect. The Arabic muzari tense expresses present and future tenses. Sentences in theArabic begin with the tenses then transit to another verb or tense. For somereasons, tense shift causes changes in meaning in the sentence. For example, “جاء / came”, this verb refers to past time, but in thisverse from the Quran: “/ إذا جاءنصر الله والفتح When there comes Allah’s (God’s) help” refers to future tense. Thisverse can be translated in this meaning “When Allah’s (God’s) help will come”.This is due to the use of verb “جاء” in conjunction with preposition “إذا”. As mentioned above with the tense shiftdemonstrate itself in many verses from the Quran. The study in hand analyzesthese verses of Quran and the glossesof same verses from Nâsıruddîn Ebi’l-Hayr Abdullah b. Umar b. Muhammedeş-Şirâzî eş-Şâfi’î’s writings for Tafsir of Beydâvi. Furthermore, thesame fact will be evaluated in the Turkish translations of Tafsir of Beydâvi,taking into consideration of “Hâşiyetu’l-Konevî ‘Alâ Tefsîri’l-Beydâvî” in orderto bring a different viewpoint to the subject. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Sema Çelem Abstract: Shia is one of the first sects emergeddue to the differentiation of aqidah (creed) in Islam. Imamiyyah is a branch ofShia states that imamah must belong to Ali and his descendents. The followersof this sect have commentaries which supports their sectarian views in theirtafseers. One of the well-known Shia scholar Ali b. Ibrahim al-Qummi is afollower of Imamiyyah. The mufassir draws attention with his esotericcommentaries in his tafseer which is the resource for the following tafseers.al-Qummi's giving place to the narratives of Ali and Ahl Al-Bayt when hecomments on the Stories of the Prophets before Prophet Muhammad is important toshow his sectarian dimension.Anecdotes from the life of the Prophet are widely mentioned inthe Quran. Yet, when these are treated in tefsaars, it appears that storiesthat are not originally present in the verses are also related. This articleaims to analyze how extant anecdotes of prophets’ lifes are treated in Sheatafseer. After a brief explanation on the Shia tafseer’s interpretationtradition, the study will be focused on the anecdotes that deal with Muhammedand Ahl Al-Bayt that appear in Ali b. Ibrahim al-Qummitafseer, a reference of the firstperiod of Shea tafseer.It is well known that shea’s tefsaars are full ofinterpretations that concord with the cult of the shea sect. Many verses ofshea tafseer are associated to Ahl Al-Bayt asthey do when mentioning about Ali’s caliphate or the negative attitude sonsof Umeyyetoward Ahl Al-Bayt. The fact that Qummi presents Ali and imams in anecdotesthat deal with Abraham, Moses and Joseph who lived ages before them canconstitute a good illustration to our point. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Emre Ürer Abstract: Mourning is the process of thought, emotion, and behavior that includes the whole of the reactions of a person to the loss of a close relative or a loved object. For the health of Psyche, the mourning period must be healthy, that is, conflicts must be resolved, but it will be possible to separate from the person or object that has been lost.In the past, it was assumed that children did not show mourning. As far as we know, we can find similar behaviors in the mourning reaction even in the infancy, especially when the caregiver suffers from loss. Over time, the concepts of death and disappearance are in the child, and as the abstract perception develops, it can be said of the adult type mourning reaction.Children give a wide variety of reactions to death or loss. These reactions may be similar to those of adults, as well as giving them playfulness, pretending to be "not in place". Although the child gives them this reaction, it can not be said that the inner world has suffered the pain and sorrow.There are factors complicating mourning in children as well as in adults. These include a wide variety of causes, such as the loss of the person or object, the adequacy of the psychosocial support system after the loss. When the mourning process is complicated or when there are shortcomings in the family support systems, support from child mental health professionals should be requested.In this article we discussed the mourning reactions of children who have suffered death or object loss after explaining the meaning of grief and bereavement and the factors that complicate these grief reactions. We aimed to give information about how to approach the child who is experiencing death or loss of object. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Yrd.Doç.Dr. Sıddık BAYSAL Abstract: The information that commentaryknowledge uses is not ordinary knowledge; but whether it is text or commentary,this information is specific information that is classified according to theirnature, functions and values, with the realities inspected by multiplemechanisms. The distinctions that arise in the transmission-intellectualdialectic such as narrative-order, commentary-interpretation, text- extraction of judgment, explanation- conclusive evidence or explanation-mysticismare the main categories of the nature and method of the information that commentaryworks. Moreover, these concepts are theoretical representations that show thatthe information they use is not left raw but is subjected to analytical andsynthetic processes and scientific processes, and is not only authentic andexperiential at the same time, but contemplated at the same time. For thisreason, as in all historical texts, it is necessary to know the conception ofknowledge and being that shapes the mind of the author along with the essenceof a commentary. Because the text, the article and the attached is integratedwith the historical and cultural medium. This requires the contributions ofontology, knowledge sociology and philosophy as well as biography and history. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Sümeyra Arıcan; Hasan Sözen, Vahdeddin Şimşek PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Rifat Suyargulov Abstract: The Islamic view of heaven being an infinitereward and hell being eternal punishment has been discussed through generationsof theologists who then came to different points of view on the matter of thembeing infinite and eternal. Various discussions on this problem are continuingtoday. Some of them say than heaven and hell are finite, some say that onlyheaven is eternal. The majority of scholars of Ahl as-Sunnah believe that theblessings of heaven and the punishment in hell are eternal. The Holy Quran usesexpressions like ‘abad’ and ‘huld’ to describe the time to be spent in there,which we should interpret as continuity or eternity. The other point is abelief that Allah expresses limitless mercy to all beings, which makes MusaCarullah think that everyone will be forgiven with no exceptions, includingthose who worshipped anything but Allah. He says also that he findsconfirmation of his words in Qur’an, Sunnah and in the words of Islam’sgreatest mysticists. Musa Carullah examined the evidence of nakhl through eightparagraphs which called burkhan after basing the thought concerning the issueon rational base. Musa Carullah was the one of spectacular names of reformist(zhadit) movement of the time which was spread in Russia. He explains his pointof view in a book named The Argumentation of Allah’s Mercy. This articlewill review and assess Musa Carullah’s views on the eternity of Heaven andHell. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Rıfat Atay; Halil Arslan Abstract: Calendars,as old as humanity itself, emerged out of the attempt to break down time inunits and give meaning to life and time. As far as Islam is concerned, calendaras a subject gain more importance because identifying daily and yearly ritualsand performing the rituals related to time on their specific time is anessential part of Islamic religious life. With a circulation of three millionyearly and more than ten million readers, the calendar printed by thePresidency for Religious Affairs of Turkey is a significant instrument informing, changing and maintaining religious perceptions. We were led to do sucha study by the lack of academic studies regarding this aspect of the calendars.The study is based on the texts placed on the frontal and back sides of thecalendars printed and distributed by the Presidency for Religious Affairs inthe years of 2002, 2007 and 2011. The texts have been analysed by the textualanalysis method and the changes in religious perceptions have been pointed out.Unlike the expected institutional continuity, when the three periods compared,it is observed that considerable perception changes have taken place; manysubjects have been left out while many have been introduced into the calendars.The studyfound out that as the years progressed and the periods passed, the calendarsalso changed dramatically. The most apparent change occurred in the calendarswas global understanding in choosing or replacing the subjects. This means thatthe 2007 and 2011 calendars have excluded some national and spiritual valuesthat were thought to be outmoded globally but included in the 2002 calendar.This also signifies a breaking point in religious perceptions of the Presidencyfor Religious Affairs. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Mualla Yıldız; Fatıma Zeynep Belen, Kübra Türkmen Arslan, Halil İbrahim Özasma Abstract: People who live in Turkey haveexperienced terrorist attacks for more than thirty years. In the past, thegoals of the terrorist organizations were to frighten innocent civilians, butmodern attacks are much more malevolent, and they have turned intoindiscriminate massacres. In recent years, terrorist organizations haveattacked big cities and the general population feels that terrorism is nolonger a regional problem and anyone could be in danger. People who live inAnkara tried to cope with the truth `anyone can be a victim of successiveterrorist attacks in 2016’. People`s reactions were very different from eachother. Some of them stopped using the subway and some realized the importanceof their lives. Naturally, attacks affect social, economic, psychological, andreligious life in Turkey. The objective of this study is to determinedefense mechanisms against fear of death after terrorist attacks. Therefore,this study used a phenomenological approach as a method of qualitativeresearch. This way, the researchers tried to understand MuslimTurkish population tendencies considering its authenticity. This study appliedopen-ended questions in a semi-structured interview form on a sample of N = 26 selected bypurposive sampling that lived in Ankara during June 2016. The ages of theparticipants in the sample’s ranged from 18 to 50 and the mean age was 37.5.The group consisted of 15 female and 11 male participants. In this study, theresearchers determined four different defense mechanisms that are in the MuslimTurkish population. These defense mechanisms were religious-active,religious-passive, non-religious-passive, and non-religious active (Figure 1).As a result, the researchers realized that neither classical Islamicphilosophers’ destiny/qadar approaches nor modern psychologists’ fatalismapproach could describe the Muslim Turkish population’s defense mechanismagainst mortality salience. Therefore, this authentic sample needed authenticmeasures and concepts. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Salihe Esen Abstract: Christianity is one of the religions with the greatest number of members.However, those who regard themselves as Christians do not form a unified community. Since the early periods when Christianity was formed as a religion, very significant arguments have begun among Christians, and as a result of these disputes, there have been serious divisions among Christians. These divisions have formed the basis of Christian cults that continue until today. In the wake of the 11th-century East-Orthodox and West-Catholic division, the West Church chose the name Catholic, which means universal, for itself and regarded itself as the main church. The Catholic Church has assessed all currents that do not embrace their own teaching as heretical and has taken some precautions against them. In the 16 th century, Catholic Christianity was faced with a reform process that was considered to have begun with Luther. While many criticisms of Luther's direction to the Catholic Church have been acknowledged before by some clerics, the debates that Luther began have resulted in a division that can not be taken for granted in Christianity. In this process, Catholic clerics responded to Luther's criticism, sometimes with advocacy, sometimes with counterclaims, and this process was expressed in the Catholic Reform or Counter-Reform concepts. In the discussions that lived during this period, the Dominican Order was also in the forefront in efforts to protect and defend the official dogmas of Catholic Christianity. This work will include the developments in the Counter-Reformation movement initiated by the Catholic Church against the reform movement initiated by Luther and the contribution made by the Dominican Order to the Catholic Church in this difficult time. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:MEHMET KALAYCI Abstract: Books are the carriers of an idea and thought ormentality as well as being remnants introducing information about the contextthey were produced. When it comes to the handwritten versions of a work, eachcopy has an originality and value. Even if the written text is common, everycopy has a distinctive feature in terms of the identity of copyist, place andtime of copying, form of script, type of paper etc.. The contents which arereflected in these parts in which the first hand information about the contextof the composition of the work is introduced are sometimes even more importantthan the work itself. Therefore, sometimes each of them is likely to changeinto a separate historical document. In this sense, a majmūʿa copied by aḤanafī scholar named ʿAlī b. Otemish b. Sulaimān but known as ʿAlā-i Akhlāṭī ishighly remarkable. Majmūʿa contains a variety of works about Ḥanafīteliterature; however, what is more important is the information given by thecopyist in the colophons as to how and where these works were copied. When theinformation in question is analyzed, it is seen that the copyist probably wasfrom Buḫārā and settled in Akhlāṭ. Though he began to live in Anatolia, hewent, for one reason, to Buḫārā once again almost eleven years before the bigMongol invasion towards Buḫārā, attended the scholarly sessions there, copiedsome works he attached importance to, and brought them with himself to Akhlāṭ.And in time this majmūʿa found a chance to be transferred to Kastamonu.In this paper, with reference to the information cited in the colophons of majmūʿa, the biography of ʿAlā-i Akhlāṭīhas been tried to bring into view. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Tuba Nur Umut Abstract: Because technology plays an extraordinaryrole in the contemporary world and affects many spheres of human life, manyphilosophers have addressed philosophical questions related to the phenomenonof technology and consequently, philosophy of technology has entered philosophyas a new field of philosophical inquiry in the 20th century. Thephenomenological approach, one of the prominent trends within continentalphilosophy in the 20th century, has also developed a perspective on technologyand in this context the issues of how and to what extent technology transformsour experience and affects our relation to the world have beendiscussed. The subjects such as the effects of thetechnological change on meaning, value and the good life have beenelaborated as well. In this study I will explainthe device paradigm that shows how Albert Borgmann, one of the contemporaryphilosophers of technology from phenomenology tradition, analyzes the effectsof technology and invites us to see the pervasiveness and patterns of moderntechnology. Borgmann makes a distinction between devices and things. For him,unlike things that engage us, devices that disengage us and many aspects ofhuman life ignored by the rule of the device paradigm. I will also aim atexplain and evaluate his call for focal things and practices against theinfluence of the device paradigm. According to Borgmann, because technology issilent as to the ends and goods that we desire, in order to reform technology,we need to revive focal things and practices which contain within them “avision of the good life” unlike the device paradigm. PubDate: Fri, 15 Dec 2017 00:00:00 +030
Authors:Niyazi Akyüz Abstract: “Founder of religion” is a important concept of Wach’sreligious authority typology. Weber indicates that the religious authority isused with charisma. Wach was inspired by Weber's first systematic review ofreligious authority types. He has classified the users of religious authorityaccording to various characteristics. The concept 'founder of religion' refersto the effect of the charismatic personality's actions and discourses onhistorical and social processes, not on his basic character or activity. Havinga founder is an important feature of universal religions like a master in fareastern religions, Prophet in Islam or Jesus in Christianity. Each of thesefounders represented an unprecedented experience and became a model of people'sfaith and hope. The message of the founder has created a sociological"crystallization" center, apart from the effect of his personalcharisma. The behaviors of the founders stand out with being balanced and farfrom extremism. All founders of religion have shaken the religious/nationalcommunity with new and universal messages by opposing the national bond ofreligion. They have removed the obligations in the national religious communitywhich have existed so far and emphasized new and high values. Great foundersare members of a particular social class in their society. But thecharacteristics of the social class to which the great founders belonged didn’tgreatly affect that religion’s message. The characteristic feature of the nationalreligious communities where the founders were born is "sacredcustoms". The founders have especially directed the new protest ofreligion to these 'sacred customs'. PubDate: Fri, 15 Dec 2017 00:00:00 +030
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