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This study deals with the four-source order, which is commonly accepted in the Sunni legal theory, within the limits of a historical investigation of Islamic legal theory. This article aims to determine in which phases this recognition has occurred and with what sort of changes. The majority of extant uṣūl works that have been produced in different traditions and some other sources in different disciplines have been defined as the research universe of this study. Among them, those which could represent these works have been cited in this article. Since it was de-signed as a historical investigation and evaluation study, some dimensions of the subject that may be of interest in terms of legal philosophy and theory are not included in the analysis. These topics some of which have already been studied in certain works are suggested for further re-search.In this article, two main questions are addressed: First, the question of which actors have histori-cally contributed to the acceptance of the four-source order in the form of kitāb, sunna, ijmā‘ and qiyās. On this point, contrary to what is claimed in some contemporary scholarship, it has been revealed that the thesis that al-Shāfi‘ī was the responsible authority for this four-source order is not accurate. It is seen that the scholars living in the second to fourth centuries A.H. mentioned these four sources together with different sources such as reason, definite deduction, sense, language, recurrent reports and famous narrations. Among these, al-Jaṣṣāṣ’s explanation as to whether qiyās can be counted as a source together with kitāb, sunna, and ijmā‘, which is the main subject of discussion in the next periods, has significantly illuminated the rational ground for qiyās to take place in this four-source order. Beginning with the fifth century, the tendency to restrict the notion of dalīl to definitive sources, had a consequence in the direction of excluding qiyās from the apparatus of source order; hence it was generally accepted that the sources were limited to kitāb, sunna, and ijmā‘ during that time. However, in the same century, it seems that jurist-theoreticians made the claims that qiyās should be recognized together with these three sources. At this point, it seems that the Hanafi theoreticians, especially al-Pazdawī and al-Saraḥsī, took an important step of expanding their acceptance of the main sources by claiming qiyās as the fourth source after mentioning the three main sources as kitāb, sunna, and ijmā‘. Al-Sam‘ānī, who could be regarded as a contemporary of them and who had been once in the Ḥanafī school before shifting to the Shāfi‘ī school, gives us the most obvious testimony of this transition. He lists the three sources as aṣl and others as ma‘qūl al-aṣl, a classification developed by some Shāfi‘ī jurist-uṣūl scholars including al-Baghdādī and al-Shirāzī. However, instead of this classification, he states that the order of the sources developed by jurists in the form of kitāb, sunna, ijmā‘, and qiyās is more accurate. The Ash‘arī theologian-theoreticians of the time including al-Juwaynī, al-Ghazālī also defend an attitude against counting qiyās among main sources by limiting three sources as kitāb, sunna, and ijmā‘. Since the logic-oriented uṣūl works marked the style of uṣūl traditions to a great extent afterwards, the understanding of the theologian-theoreticians who excluded qiyās from the sources and highlighted the three main sources continued to be effective in the sixth and seventh centuries A.H.. However, Fakhr al-Dīn al-Rāzī, the important uṣūl scholar of the period, provides strong evidence that the four-source order have increased its effect during that time. In his famous tafsīr work, al-Rāzī states that “the jurists accepted the sources of the sharī‘a in the form of kitāb, sunna, ijmā‘, and qiyās”, while he retains the three-source order in his uṣūl work. Even though he does not explicitly promote four-source order in his uṣūl work, he does list these four sources when mentioning the sources of the judgments in a topic. As a matter of fact, although al-Rāzī refrains from mentioning four-source order clearly, one of his leading followers al-Bayḍāwī does explicitly state this four-source order at the beginning of his work. Unlike his theologian-theoretician predecessors, al-Āmidī does not hesitate to include qiyās in the scope of shar‘ī dalīl, but he maintains the same reservation by classifying three sources as primary and qiyās and istidlāl as secondary. It is understood that the “three plus one classifica-tion” initiated by al-Pazdawī and al-Saraḥsī was preserved by the Hanafī uṣūl scholars of the sixth century A.H. such as al-Lāmishī, al-Samarqandī, al-Usmandī. However, it is seen that in the sev-enth century A.H., beginning with Ibn al-Sā‘ātī, this order started to be pointed out directly in the form of four sources without the need of mentioning classification in the form of three plus one. When the eighth century A.H. is reached, the order of four sources have started to be pointed out with a special term as al-adillat al-arba‘a (the four sources). In the same century, the Mālikī scholar Ibn Juzay al-Kalbī and Ḥanbalī scholar Ibn Mufliḥ give the shar‘ī dalīls in the form of kitāb, sunna, ijmā‘, and qiyās, which shows that this order was established by the eighth century A.H..The second question is the one of when the term al-dalīl al-shar‘ī started to be used for the sources of sharī‘a and when it was settled. The term uṣūl, from which the title of this scientific discipline was derived, was widely used in the early periods to indicate the sources of sharī‘a. Although by time different terms such as ḥujja, burhān, amāra, and dalīl were used simultaneously for the sources of sharī‘a, the term dalīl gained a greater acceptance over time. The Ḥanafī uṣūl scholars, probably beginning with ‘Īsā b. Abān used the term ḥujja (pl. ḥujaj) more dominantly for a long time. The Hanafi uṣūl scholars, even al-Dabūsī, who used the term of dalīl in the title of his uṣūl work, preferred the term ḥujja until Ibn al-Sā‘ātī. In addition to being one of the first scholars representing the change in the classification of sources in the Ḥanafī tradition, Ibn al-Sā‘ātī stands out also one of the first Ḥanafī scholars in preferring the term dalīl over the term ḥujja. This re-search has shown that these two elements can be mentioned in the answer to the question of how Ibn al-Sā‘ātī, who is mostly listed in the first place, by the authors who mention mamzūj styled uṣūl (arguably claimed to be a hybrid style between the theologian-oriented and jurist-oriented writings) works, differed from his Ḥanafī predecessors. The main actors, however, in the domina-tion of the term of the al-dalīl al-shar‘ī in the literature of Islamic legal theory were the theologi-an-theoreticians. The leading scholar responsible for this usage was Abū al-Ḥusayn al-Baṣrī, who used this term consistently for the first time throughout his work. After al-Baṣrī, theologian-theoreticians, whether Mu‘tazilī or Ash‘arī, preferred the term dalīl for sources of sharī‘a. Yet, it took a few more centuries for Shāfi‘ī and Ḥanafī uṣūl scholars to widely settle this term for that meaning.
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In the West, especially after the Enlightenment, while an understanding prioritizing reason and human began to strengthen, the religious references centering God lost power to a large extent. Therefore, language was started to deal with in terms of its suitability for mental and scientific references rather than what is mentions. With the focus of anxiety on this point, discourse forms such as religion, metaphysics and morality have entered the process of losing their weight and effectiveness on society.At the beginning of the twentieth century, the most powerful and shocking criticism for the language which was used in the field of morality, metaphysics and religion was directed by Logi-cal Positivists. The majority of the members of this group, known as the Vienna Circle, were scientists. Their main goal was to develop a clear and precise discourse on language as in science. Thus, they will test their accuracy by applying the method of logic and mathematics to expres-sions of religion, morality and metaphysics; they claimed that they would free the language of these areas from doubt and uncertainty by excluding the statements they could not verify. The source of inspiration of language for Logical Positivist Circle was actually the first period of Wittgenstein's philosophy. Since in this period, Wittgenstein stated that there was an absolute harmony between language and reality, that he placed the whole world at the borders of logic and saw the world as a limited space with the borders of language. According to him, language was a picture of reality; when we understood a statement, we also knew the fact that it had been brought up. There was no need for an extra explanation at this point. Wittgenstein realized that this extremely restrictive approach caused a vicious circle in itself and abandoned this thought. In this phase constituting the second period of his philosophy, he no longer thought that there was a harmony between language and reality. According to him, it was wrong to argue that the language has a duty for only one thing and to portray phenomenon only. What was to be defend-ed was that, language is related to the use of the meaning of the language, what is meant by the language are sets of language games shaped according to the lifestyles and these sets of language games are issues based on the feature of compromise.This study argues that the expressions belonging to religion in general and the Qurʾān in particu-lar can partially be handled within the framework of language games. Due to the fact that, even though religions claimed to be universal, they eventually came to a nation with a certain lan-guage and culture, in a certain time and geography. Therefore, they definitely benefited from the language, culture and understanding of the nation they came in. Moreover, it would be unthink-able that the expressions coming to a nation with a certain cultural background used a language, references and examples in which they could be completely foreign. Therefore, religions definite-ly benefited from the opportunities of the language of the society they came in. Moreover, it would be unthinkable that the expressions that came to a nation with a certain cultural back-ground used a language, references and examples in which they could be completely foreign. Therefore, religions have benefited from the potentials of the language of the society in circula-tion. This is also valid for the Qur’ān. For the reason that the Qur’ān also used the opportunities of the language used by that society, conveyed its message through examples that the people of that period could understand, and made incentives and threats according to the expectations and reservations of the people of the period. As in the Qur’ān , although religions applied to the references of the period they came in and tried to convey their message by making the understanding of that region the object of their language, it is not correct to say that a whole language of religion was a language belonging to that period. Because the main concern of religions while conveying their message is to be understandable. Almost every language had an aim to address as many different times and communities as possi-ble. Therefore, religions used references that would be common values of humanity, including the principles that everyone could understand, adopt and apply. Claiming otherwise would cause religion to be understood as a form of expression that came to solve the problems of the certain society and then lost its function. But no religion would accept such an approach. Besides, to-day’s religions are proof of this. Therefore, Christianity was not only the religion of those who spoke Aramaic. Likewise, Islam is not the religion of a nation that only speaks Arabic. Today, Islam has gone far beyond its borders and it has been an universal religion that determined the beliefs of the member nations of many different language groups. Although it has an exceptional situation, it is also possible to say this for Judaism. From this aspect, Wittgenstein's approach to language games which is that each language is a closed language that is specific to a community, com-pletely closed, and not open to the experience of others is inconsistent. Languages have such an uniqness in one aspect, but this is not an extrovert uniqness that is not understood by anyone else. If it was true, it would not be possible to talk about the connection between different gener-ations and a generation's own past.
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The modernization concept that started in the last period of the Ottoman Empire was seen as a compulsory way to follow after the foundation of the Republic. Founded in 1923, CHP is the party that ruled the country alone between 1925-1945. Since one party was in the administration it is named as the “One-Party Period” between those years. Between the years 1925 and 1945 content of the modernization was seen in many fields such as political, socio-cultural, economics as being completely Europeanized, which was also reflected in the publications launched in the one-party period. One of the types of publications in which this understanding of modernization is seen as the most obvious is the works for etiquette (ādāb al-muāsharah). From the point of the quantity of these works, it is seen that the etiquette books published in the one-party period are relatively more than the Ottoman period. While 18 works were published in the late Ottoman period, 26 books were published in the one-party years. Within the scope of this research, 26 books with the title including the phrase “ādāb al-muāsharah” were examined. It was understood that the aut-hors fully supported the socio-cultural changes that the political administration of the period wanted to make. Considering that these books were published at a time when religious and moral education was problematic; it is understood that it plays a clear mission and vision role in gui-ding the perception of the value of the society. There are differences in the use of the language of religion in publications before and after 1930. The language of religion which was seen as a mean of legitimizing the innovations brought by one-party management in the pre-1930s publications seems to have been used deliberatetly in the secular expressions, and the religious element, expression and way of living were belittled. In this article, firstly, the conceptual framework was explained and then the publications for the subject were examined in terms of changing the perception of value under the titles of personal, family, social and institutional etiquette. Altho-ugh it was realized with modernization and European influence, it is seen that this issue had been important since the times of Sultan Mehmet the Conqueror and taught as a lesson in schools. Similar courses were included in the late Ottoman education and training curriculum. Looking at the publications launched in the one-party period in terms of authors, it is seen that some of compiled more than one work. In the publications, it was emphasized that personal care means modernization and that both men and women should mind. Otherwise, it is stated that it won’t be valueable. This situation is valid not only for men but also for women. Another set of rules that men and women must follow is the way they conduct in social life. The reason why it is compul-sory to follow these behaviors arises from the thought of ensuring the survival of the state. Ot-herwise, the common understanding was that the state will be shaken. For the reason that the only way the newly established state has chosen for itself is modernization. The survival of the state is mentioned in these works, which will be possible through the daily application of the European tradition. Looking at the works, it is seen that the understanding of family has changed quite a lot. It was stated that the way family members address each other changes and some concepts are not suitable for use. It is no longer inconvenient to enter the houses with shoes, but various types of entertainment such as New Year’s Eve enters into family life. A particular issue mentioned about the family is the understanding of gender equality. It was stated that the old ti-mes/administrations did not provide equality between men and women. The main issue that is expressed primarily for corporate prosperity is respect for managers. The second duty of a citizen who minds corporate success is to work hard and pay taxes. It is often mentioned that the future of the state depends on it. In some of the publications, it is seen that French, German, and Italian manners were taken as guides. While the French influence prevailed in the last period of the Ottoman Empire but at the beginning of the one-party years, it is understood from the publicati-ons that after 1930 the British rules of life gradually gained worth. In the publications, women and girls are mentioned as the most important social segment that must obey the rules. For this reason, it has been tried to express the values through women’s, which are considered in the books of the etiquette. The types of clothing such as veils and burqa are expressed as out of age, and the types of clothing related to women’s issues such as clothing-dressing and eating-drinking are mentioned. According to the published books of this period, it is quite natural for women to drink alcohol and dance with men. Even the woman should have a good knowledge of these. This indicates that the perception of value has changed and / or is desired to be changed. Many etiquette books were published after the one-party period. When these books are examined in general, it can be seen that they are parallel to the political understanding of the period. While publications of the last period of the Ottoman Empire is a signature of modernization from vari-ous perspectives, it is a way of becoming European in every aspect in the one-party period and making sense of value and direction. In fact, while the concept of “ādāb al-muāsharah” was an expression of modernization before 1945, this situation started to lose its importance in the following years and became a conservative expression especially after 2000. As a result, we can express this: Many of the personal, domestic, social and institutional issues mentioned in the etiquette books published in the one-party period are important in terms of being a sign of the changing value perception of the period. In every period, there have been various types of publi-cations which justify the innovations that political will wants to realize. In the single-party pe-riod, it is possible to see the etiquette books as a type of publication expressing the innovations that the constitutive will want to realize. Since the socio-cultural innovations realized by the constitutive will between 1925 and 1945 were directly or indirectly related to religious insights and practices, the works that were published in this period presented a new perception of value to the society.
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The courses related to religious education in Anatolian Imam Hatip High Schools are called voca-tional courses. In these courses, it is mainly aimed that students learn Islam from the main sources and internalize the principles of belief, worship and morality of Islam. In order to achieve this goal, students are aimed to acquire a variety of skills as well as a lot of knowledge, attitude and behavior. As a requirement of the era, skill teaching has become an important topic in recent years. To be based on the skill-based approach in education in Turkey also reveals this situation. As a require-ment of this understanding, it is aimed that students gain some life skills in the courses. Some of these skills are common skills that are aimed to be gained in all courses. Others vary depending on the courses. One of the skills aimed to be acquired in all courses is the problem-solving skill.Any situation that disturbs oneself in the life process of the individual and prevents him from reaching his goals is called a problem. Problem solving skill-in case of the individual faces a prob-lem- means adapting, developing solutions and applying them to eliminate the problem. Since it is vital for the individual and society, it is important that the students reach the goal of gaining problem-solving skills during the teaching process. Vocational courses have a particular and important place for students to achieve their goal of gaining problem-solving skills. As a matter of fact, religion is a reality that encompasses life from various angles and guides the individual throughout life. Thanks to their religious beliefs, the individual can develop different coping strategies in case of problems. In this context, it can be established the relationship between the problem-solving skill and teachings of the Islam on subjects such as patience, gratitude, trust in God, contemplation, consultation, interpret favora-bly, responsibility, diligence, trust awareness, exam awareness, repentance, forgiveness, solidari-ty and effective communication. However, the question of the to what extent students achieve the goal of getting problem-solving skills in the courses is a matter that is waiting to be re-searched scientifically.This research was conducted to determine the functionality of vocational courses, in terms of providing students problem solving skills, taught in Anadolu Imam Hatip High Schools where vocational religious education is conducted at secondary level in Turkey. Furthermore, in this study, it was aimed to determine how the results change depending on the effect of demographic variables. This research was conducted to determine the functionality of vocational courses, in terms of providing students problem solving skills, taught in Anadolu Imam Hatip High Schools where vocational religious education is conducted at secondary level in Turkey. Furthermore, in this study, it was aimed to determine how the results change depending on the effect of demo-graphic variables. The research is important in terms of contributing to the reflection of the skill-based teaching approach put into practice by the Ministry of National Education in practice in religious education.In the study, 1477 students studying in Anatolian Imam Hatip High Schools in Sivas province were applied the Attainment Level Scale for Goal to Get the Problem-Solving Skill in the Religious Teaching. Looking at the results of the research, it has been determined that Anatolian Imam Hatip High School 11th and 12th grade students have a high level of access to the goal of gaining personal problem solving skills (=3.79), the level of access to the purpose of being sensitive to social problems is very high (=4.29), the level of access to the purpose of acquiring religious coping skills is high (=4.00), the level of access to the purpose of solving religious problems skills is high (=4.03) in vocational courses. Based on these findings, it was determined that the students have a high level of access to the purpose of gaining problem solving skills in vocational courses (=3.95).As a result of the research, the findings regarding the independent variables are as follows:• The scores obtained from the scale were handled in terms of gender variable, it was determined that female students (=4.04) had higher levels of achievement of problem-solving skills in reli-gious education than male students (=3.93).• The scores obtained from the scale were handled in terms of a class variable, it was determined that the difference between the mean scores of the 11th (= 3.96) and 12th grades (= 4.00) was not significant.• The scores obtained from the scale were handled in terms of learning place variable, it has been determined that the students (= 4.01) who are educated in the schools in the districts have higher levels of access to the aim of getting problem solving skills in religious education than the students (= 3.97) studying in the city center.• The scores obtained from the scale were handled in terms of a reason for choosing Anatolian Imam Hatip High School variable, a significant difference was found in favor of those who chose it entirely by their own will.• The scores obtained from the scale were handled in terms of where religious knowledge is most learned variable, it has been determined that there are a significant difference between the stu-dents (= 4.02) who learned their religious knowledge mostly from vocational courses/teachers and those (= 3.92) who learned from mosque imam/courses affiliated presidential of religious affairs and those (= 3.88) who learned from sect-religious community.• The scores obtained from the scale were handled in terms of person taken as an example in attitudes and behaviors variable, it has been determined that there is a significant difference in favor of those who took an example the vocational course teachers between the students (= 4.12) who took the vocational courses teachers as an example in their attitudes and behaviors and the students who took the example of their peers (= 3.82), historical people or heroes (= 3.89), famous artists or actors (= 3.92) or other people (= 3.88) and there was no significant difference between the other groups.• The scores obtained from the scale were handled in terms of economic situation variable it has been determined that there was not a significant relationship between students’ level of access to the goal of getting problem-solving skills and their economic status (r=-0.023; p=0.382˃0.05; N=1459).• The scores obtained from the scale were handled in terms of Transition Exam (TEOG) score variable from basic education to secondary education it has been determined that there was not a significant relationship between students' level of access to the goal of getting problem solving skills and their transition exam score from basic education to secondary education (r=0.010; p=0.703˃0.05; N=1459).• The scores obtained from the scale were handled in terms of vocational course grade point average variable, it has been determined that there is a positive and significant relationship be-tween students’ level of achievement of problem solving skill in vocational courses and their grade point average (r=0.308; p=0.000<0.05; N=1459).As a result, it can be said that in order to increase the access of students to the goal of getting problem-solving skills in vocational courses at maximum level, teachers should be given in-service training courses on the subject, studies should be conducted to increase their awareness in the process of training at undergraduate level and the qualification of the textbooks taught in the courses should be revised.
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Individuals’ rights and freedoms within the scope of human rights have been tried to be guaran-teed by many international organizations and laws (Universal Declaration of Human Rights, World Health Organization) with universal legal regulations. In addition to many norms of re-spect, such as personal rights and freedom, justice, peace, and social equality, human dignity is at the forefront of an individual's own value as a human. Although these norms are considered to be applicable to all individuals through international legal regulations, it is often overlooked to identify an approach under the qualification of human dignity when it comes to pandemic (such as HIV/AIDS) or other dangerous epidemics. With the increasing interest, many health-oriented approaches have been developed in recent years by taking into account human dignity, thanks to the careful efforts of many health institutions, especially the World Health Organization. Howev-er, the contribution of religious attitudes to these approaches is lacking, especially in Muslim communities either because people do not have enough religious knowledge or have an unclear understanding of it. For this reason, in this study, a conceptual framework related to human dignity was first evaluated in the context of human rights, then it was discussed in the context of Islam and it was explained how important human dignity is in both the Qur'an and the Hadith. And then the suggestions of the general quality of health services in the light of human dignity were given. Finally, the components that are based on human dignity and decent care are high-lighted and it is discussed whether there is a compensatory function in the health sector of hu-man dignity for future studies.Today, it is noted that the underlying reason for ignoring human dignity today is due to religious explanations and discourses rather than social perception and stereotyped thoughts or tradition-traditions. Whereas, as in other Abrahamic religions, Islam says that human dignity originates from God, and considers human as valuable only because it is human. That is, according to Islam, a human being is a worthy being by birth. Given that, ignoring human dignity will lead to una-voidable consequences when it comes to vital loop since human dignity, which is a universal value, is a concept with theological, sociological and psychological dimensions. In particular, decent care required for stigmatized individuals, such as people with HIV/AIDS, can lead to various psychological and sociological problems, as human dignity is not taken into considera-tion. Likewise, showing offensive attitudes and behaviors towards this kind of pandemic disease will lead people who have such illnesses to lose their respect for themselves and others, to be excluded and to withdraw socially. In Islam, many verses and the hadith underline the protection and maintaining human health under all circumstances.Considering all these, this study examines the four basic components of human dignity ac-cording to Islam in order to develop new attitudes in healthcare. The first and most important of these is the right to live. Here, several human dignity norms such as respecting the individual and social rights of the person, ensuring personal safety, promoting freedom of belief system, etc. are included. These are supported by the verses and the hadiths in Islam, and actions such as murder, suicide, killing or maiming are explicitly prohibited. The second is the right of freedom, which means that people control their decision-making processes, are subject to their own actions and do nothing to endanger the freedom or safety of others. The third is the right to religiosity, which is accepted as a natural right of human dignity. What is meant here is that no one has the right to force someone else to choose religion or to change religion, and at the same time they will not be judged for their right to religiousness. The fourth and last one is the right to equality social ad-vantages in justice. In Islam, human dignity is based on the freedom of choice in every person's social life. Therefore, Islam brings fundamentally responsible and protective regulations to hu-man dignity so that people can live in peace, security, and comfort.Moreover, elements such as the right to live, the right to freedom, the right to religiousness and the right to equal justice offered by religion are within the scope of a belief system in which peo-ple respect the dignity of all individuals and that each person has an unconditional value. These components have the potential to play an important role in developing innovative approaches and techniques that promote decent care in health services for individuals whose health status requires special treatment. Although these human dignity components that we have mentioned have common meanings in terms of universal legal values, the place of human dignity in practice may be affected by cultural and social judgments. For this reason, the religious security of each person should be carefully examined so that healthcare providers can provide decent care. Un-doubtedly, having a deeper understanding and sensitivity about the concept of human dignity in the context of belief will provide a responsibility to apply and develop decent care in many socie-ties. In addition, it is the ultimate goal of this study that healthcare providers or practitioners can use religious perspectives to help stigmatized people how to manage their lives without losing their dignity and health.In conclusion, this study aimed to understand the developmental state of religion with human dignity and pandemic diseases. The most obvious result of the study is to raise awareness about some of the basic components of religion, such as freedom, rights of life, equality, and safe reli-gious life, to safeguard human dignity. As a step towards creating more perspectives for aware-ness-raising, it is suggested that researchers who care about human dignity can use belief systems to create innovative approaches in health care. In this way, it will be possible and visible to make human rights and especially human dignity better equipped in the context of health.
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Living daily lives based on past sorrows and future worries, misleads people’s minds to fail of recognition the value of present time. Negative experiences might cause the person to misinterp-ret and misjudge daily events and him/herself. For example, a person might think that he/she failed to succeed on the reason that he/she is a failor. The mindfulness and acceptance therapies, intent to ensure a person’s life to be away from negative experiences and living life more attenti-ve, caring, conscious and carefully. Hereby a person might choose for his/her a life suitable for the values that are important to him/her (graduating from the school, building a family, etc.).Therapies based on mindfulness are considered as a member of cognitive behavioral therapies as they work on cognition and change behavior, and these therapies re-form a the metacognition. The concept of metacognition is the knowledge of the functioning of one's own thinking /cognitive processes. Avoiding negative emotions and thoughts is a way of negative coping. Such avoidance provides immediate relief, but prevents healing. The person can be healed only by recognition his/her dysfunctional negative way of thinking. Observing dissatisfied thoughts patiently, non-judging as good or bad, letting them go instead of taking them as a part of one’s own personality, are steps of healing in mindfulness and acceptance based therapies. This state of emotion and thought can not be reached by self-enforcement. A life based on mindfulness requi-res long term practices. These practices are exercises such as breathtaking exercises, walking under rain, focusing on daily events, etc. that providing being at the moment. Therefore a mental management form improves that trains the mind and keeps it awake to live the life. Acceptance and Commitment Therapies (ACT) on the other hand, help the person to implement one’s values (building a good family, graduation from school, etc.) in a decisive manner. All components of mindfulness are implemented in this kind of therapy. The main point to distingu-ish those two, is the dominance of exercises to provide focusing on the moment in mindfulness therapy. ACT, on the other hand, more emphasizes the acceptance included by mindfulness. The two therapies are complementary with one another. Both therapies aim to reduce dependen-ce on the past and future. So the person can stay at the time he/she lives. Main strategies of both therapies are mutual including focusing at now, avoidance of judgement, observation, acceptan-ce and cognitive defusion processes. Those processes need to be applied jointly. So the person gains the ability to stay in the moment. Herewith these skills, the mind will be ready for living in harmony with the ultimate goal of ACT. Through self conscious skills, a person can realize functi-onal actions which are meaningful and suited his/her values.Therapies based on mindfulness and acceptance are fed by the teachings of Buddhism, a spiritual tradition. In Buddhism, one's thoughts are assumed to have curative or diseased effects. So it is important to train thought according to Buddhism. Therefore it has been a source for mindful-ness and acceptance therapies in the content of Buddhism, “concentration of the person on himself/herself, making sense of his/herself existence and purpose, managing and improving his/her thoughts and wishes”. Sacred religions have concepts of mindfulness. Experiences of self-focus, mind and spirit, which are the purpose of mindfulness in religions, and these can provide a framework for mindfulness experiences. Because of these characteristics of believe, religious people have been prone to therapy with mindfulness practices. The important point here is not the way Buddhist practices are made, but the concepts that help cognitive/emotional recovery. For example, “acceptance”, one of the elements that regulate the mind, is a psychological con-cept that provides healing. Although the arguments that ensure acceptance, first draw attention in Buddhism, there are many elements to be used to raise mindfulness, many daily practices can be used. The existence of many thoughts and practices that will ensure this in religions has bro-ught the idea that religious clients can recover with their own concepts.Here is an example of a daily practice that provides mindfulness and focus; “mindfulness with eating grapes”. Daily practice can be walking, cooking etc. Therefore, instead of eating grapes, it may be another application within its own understanding that provides mindfulness for the Muslim client. In the field studies, it was emphasized that religious behaviors such as dhikr (chan-ting) and murakabah (feeling that God is observing) were used by religious counselors as they help one to focus on himself/herself to stay in the moment. Religions have more extensive con-tent than many daily practices that are accepted for mindfulness practices.As with mindfulness practices, it is also valid for ACT to benefit from religious concepts instead of daily life practices. Their own concepts, appropriate stories and metaphors can be used for Mus-lim clients to organize their cognition. For example, Mathnawi is widely used in psychothera-pies. The metaphor of positive and negative thoughts considered as guest and temporary in the mind house, observing them, and letting them go as they should (without getting angry and judging but just trying to understand) were found to be very useful in ensuring the acceptance in the theoretical framework of mindfulness and acceptance therapies.To summaries all above, we can claim that the effort shown by psycotherapies related to religion or sprituallity, does not have a meaning that psychology becoming more religious nor religious terms are transforming by being more relevant with the notions of psychology. Here, we are attemting to signify the diversity of many practices which attempt to build up mindfulness. Hereby it is possible to enrich therapies suitable with the cognitions of religious clients.Mindfulness and acceptance therapies use common strategies in a therapeutic process; such as focusing on the present moment, non- judging, acceptance, observation and cognitive defusion so far. Althouugh the practices, stories and methaphors which are suitable for the steps of such therapies find their resources in Buddhism, it is not necessary to limit the practices and stories considering that the rich consepts of religions especially the rich and generous resources of Islam can easly be considered as a part of therapy processes. Islam offers a life full of values based on human happiness for every sphere of life, such as encouraging of working, hopefulness, being part of a worthful life, loyalty to family, and value of social life.In this study, it is discussed that, with short sections of rich Islamic perspective, dhikr (chanting), murakabah (feeling that God is observing), worship, tawakkul (resignation), rıdah (consent), towba (repentance) are practices and thoughts that will increase the mindfulness and acceptance of believers, so that it can be applied in the practices of mindfulness and acceptance therapy. Conceptual harmony was found between Islamic thought and mindfulness and acceptance-based therapies.
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