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Islam, Judaism, and Christianity preach the worship of God of Abraham. Jewish and Christian faiths were intertwined with the Islamic faith in its initial days. The Qur'an calls Jews and Christians as believers of God (Ahl al-Kitab). Islamic faith is not complete unless believing in Moses and Christ as the messengers/prophets of God. It also affirms Torah, Prophetical literature, and Gospels as the sacred books. At the beginning of the Islamic faith, Christians and Muslims lived in the same country. This closeness in both location and theology undoubtedly led to the extensive theological discussions. As a result of such studies, many subjects emerged as controversial issues. One such theme is the question of alteration/tahrif of the Bible. This paper attempts to delineate how this question is dealt with by the famous Muslim theologians. Muslim theologians have many discussions with Christian theologians on some theological problems, including the issue of tahrif in the Bible. They deal with this question with a reconciliatory approach. According to them, the meaning of tahrif is not clear both in the Old and in the New Testament. It means Muslim theologians have not been in unity on Sacred Books corruption. However, according to significant part of them, corruption (tahrif) is a change of meaning.
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The gender-based violence in recent times has become an integral part of the on-going Boko Haram Insurgency in North-East Nigeria. Since the full-scale declaration of combat between the Nigerian state and the insurgent group, the asymmetrical tactics of the group have been evolving, based on its capabilities. The recent spike in the targeted raid and attack on female schools, markets, and female institutions purposely for abduction and kidnapping of women and girls indicated this assertion. Due to the depletion of its fighters and loss of territories, there is a surge in mass deployment of ‘women and young girls’ as material instruments of warfare: fighters, suicide bombers, human shields, bargaining tools, sex slaves, informants, and so on. This article appraises the gender push-pull factors responsible, motivation behind the current behavior, and proffers some policy guidance.
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This chapter aims to look at the debate from an Islamic legal (fiqh) perspective and present how Muslim parents could ensure that their attempt to discharge parental responsibility can become compatible with religious instruction, in a context where the value base to evaluate medical futility (i.e. to continue medical treatment or not), is determined by medics and the state, rather than any religious underpinning. To this end, this chapter aims to discuss the Islamic theory and practice on this subject: (1) What is the scope of parental rights and responsibilities in Islam (i.e. theory)?; and (2) How would Islamic fiqh (or legal formulations) guide parental thinking in such situations (i.e. practice)?
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The lexicon is divided into four chapters. The first one is a detailed introduction, where we present a professional background of our topic, the significance of our research, the structure of our work, as well as the used literature and sources, in addition to an overview of the Arab-Hungarian relations. In the second and longest chapter, we portray biographies of the Arab personalities. In the third one, we examine the most important historical events in the Arab world, such as the Arab-Israeli wars, the nationalization of the Suez Canal, and the parallel crisis of 1956. In the last chapter, we briefly introduce concepts related to the stories and biographies found in the volume.Only a few results of Arabic historiography have been integrated into modern Hungarian research. Therefore, we consider it a priority to fill this gap. The aim of this work is to create a lexicon in which we gather – in the form of articles – the most eminent Arab personalities (approximately 1000), who were/are decisive in political, economic, military or even cultural life and others associated with the Arab world.
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Within an intercultural dialogue and even between the two religions, we consider that the starting point should be one about which both parts agree. Christianity and Islam are religions that consider the birth of Christ a miracle. At a quick look in the Quran and the Bible we can notice that both sources are alike in many ways. Taking into consideration the appearance of both writings, it is possible that the Biblical description might have influenced the Quran writing or that the Quran writing might confirm the Biblical narrative or that the Quran writing might confirm the Biblical narrative completing it with some other aspects which are not mentioned in the Biblical text. The aim of the present paper is to render The Quran perspective taking into consideration the Biblical narrative.
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Migration has remarkably influenced the development of civilization and the establishment of cultural borders throughout history. In the case of Nigeria, one of the negative impacts of migration has been the violent seizure of ancestral lands by the
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In order to establish correctly the present context of the Church's testimony, it is necessary to establish briefly the pluralism and tolerance within modernism and the dialectic between modernism and post-modernism. For this reason, this issue can be addressed by referring to the contrast between pre-modernism, modernism and post-modernism. If we keep talking about a new economy, we will soon be able to talk about a new Christianity. Not so much from a dogmatic point of view, but rather from a racial distribution. By superimposing this reality on the effects of globalization and the rise of Islam, we will be able to witness the return to that system of transnational order in the Middle Ages, which disappeared with the advent of the nation-state system and the rise of secularism Under the current conditions, political affiliation will become less and less relevant, and religious affiliation will become much more important. The concept of the national state is extremely vulnerable. Likewise, the connection between a certain political entity and a certain denomination will become irrelevant. From this point of view, it is very interesting to speculate on the evolution of the Orthodox Churches, which identify extremely much with the national village. Given the universal vocation of Christianity, this formula is somewhat unfortunate and gives rise to unnecessary antagonisms.
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Verse 27 of Surat al-Shoora clarifies the criteria by which the blessings and opportunities in the life of this world are distributed among the servants, and thus helps the minds to correctly grasp the message emphasized in verse 26, that Allah gives more of His bounty to His servants who believe and do good deeds. If Allah had given all people the blessings and resources such as intelligence, health, talent, etc. abundantly and equally in this world, there would be no unity, stability and order on earth. People would not be concerned about developing their skills, there would be no regular working life, no search for a balance and system (for example, the science of economics) for the sake of employment and the sharing of material opportunities, and as a result, civilizations and states would not have been established. When we interpret the message of verse 41 of Surat al-Rûm in a general framework within the framework of the economic problems of today's world, we come to the fact that the cause of the economic problem (mischief) is man and the capitalist economic system that makes man think about what he needs and not what he should think about the distribution of the blessings (justice in distribution). Therefore, if an economic understanding centered on prosperity and felah, that is, the economic principles of Islam, takes its place in people's lives, there will be no trace of these problems.
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The creation of the human being is in two parts, the body and the soul. As verse 26 of Surat al-Hijr points out, the body is in the process of physical and biological change starting from the soil as a work and manifestation of Allah's attribute of creation. The soul is as much in need of spiritual power as the body is in need of necessities. Man wants to recognize and know the Divine will that created him, to comprehend the reason for the creation of this world and to learn the purpose of his creation in this world. Islam is the only religion in the sight of Allah (swt) that was sent to all mankind, whose rule will transcend the ages and last until the Day of Judgment, the religion of Tawheed, which was preached by the first human being and the first Prophet, Hz Adam (as), and the continuation (abrogation) of the following celestial religions. In the year 610 A.H., Jabrâil (as) conveyed his mission to our Prophet Muhammad (saw), and thus the Messenger of Allah (saw) was appointed by Allah (swt) as our last and greatest guide. The purpose (maqāṣid al-sharī'a) of the religion's theological, practical and ethical rulings is to ensure that the servants attain happiness in this world and the Hereafter, and to gain the pleasure of Allah (swt) in all their behaviors. In verse 10 of Surat al-Fāṭir, the expression "beautiful words" refers to knowledge, thus drawing attention to the fact that deeds are complementary to knowledge. Thus, the path to maqāṣṣud al-shari'a is through knowledge and deeds, and knowledge is the most virtuous of deeds. The purpose of knowledge is to act upon it.
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The article examines the funeral and memorial rites in the village of Breznitsa, Gocedelchev region. The specific local manifestations of the practices studied are presented in comparison with those of the other Muslim communities. Various elements of this rite are described both as prescriptions in the Koran and the Hadiths, and as the narrative tradition of the Bulgarian Muslims. The analysis of the connections between written and oral traditions shows the presence of an untransformed, ancient layer which continues to exist in parallel with the precepts of traditional Sunni Islam, characteristic of Ottoman culture. The field data used is gathered by the author in the period 2021–2023.
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The Turkish term “lider” is derived from the English word “leader”, which denotes the concept of leading or advancing. This term has been adopted into Turkish with a similar meaning. In Turkish usage, the term “lider” often implies the concept of “önder” (guide), and similarly, “liderlik” is associated with “önderlik” (guidance). The introduction of various adjectives has expanded and diversified the application of the term. For example, terms such as religious leader, political leader, community leader, transformational leader, and charismatic leader illustrate this broad usage. In the context of the “Religion and Leadership Workshop” organized by the Qur’an Research Foundation (KURAV), the term “lider” should primarily be interpreted as referring to a “religious leader” or a “leader in religion”. However, it is important to recognize that a religious leader may also exhibit social, cultural, charismatic, and transformative attributes, thereby integrating aspects of political, social, or charismatic leadership. The ideal framework for such a leadership, as exemplified by prophets, represents an aspirational model, though real-life leaders may vary in their alignment with this ideal. This dimension of leadership is also explored in our workshop through papers, discussions, and contributions when they touch on the realities and contemporary situations. The Religion and Leadership Workshop features four principal papers, including an inaugural conference, and the final volume of proceedings encompasses a total of five papers. These are Yalçın Akdoğan’s “Religion and Leadership” (Inaugural Conference); Yusuf Şevki Yavuz’s “Leadership in the Qur’an”; Adem Apak’s “Muhammad (pbuh) and His Leadership”; Bayram Ali Çetinkaya’s “Turkey-Centered Politics in Contemporary Islamic Thought and Leadership Quests”, and Mehmet Ali Büyükkara’s “Religious Leadership in Turkey”. In addition to these papers, brief discussions contributed by Adnan Demircan, Ahmet Yaman, Bünyamin Erul, Yusuf Şevki Yavuz, and Cağfer Karadaş provide further insights. The workshop is also enriched by individual assessments from participants, including Mustafa Gencer’s “Ottoman Modernization in the Tanzimat and Meşrutiyet Periods”; Mustafa Tekin’s “Religion in Leadership and Leadership in Religion”, and Şaban Ali Düzgün’s “Process Analysis of Modernization from the Ottoman Empire to the Turkish Republic”. These contributions collectively offer valuable perspectives and enhance the scholarly discourse of the event.
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Tanzimat Fermanı’nın ilanı (1839) ile birlikte başlayan dönem içinde yetişen düşünürler -Şinasi (1826-1871), Ziya Paşa, Namık Kemal- Tanzimat’ın getirdiği yeni ruhu yaymak, yurttaşların hak ve özgürlüklerini tanıtmak bakımından büyük çaba içerisinde olmuşlardır. 1908 Meşrûtiyeti, bu düşünürlerin hazırladığı temel üzerine gelişme kaydetmiş, büyük ölçüde de bunların eseri olmuştur. Tanzimat aydını, Batının hızlı yükselişini takip edip anlamaya çalışan, kendi toplumlarını ve devletlerini içine düştüğü sıkıntılardan kurtarmak için uğraşan ve mutlaka bir şeylerin yapılması gerektiğine inanan, bunun için aklına gelen her çareye başvuran eklektik bir aydın tipidir. Bazı araştırmacılar, dönemin aydınlarını, modernleşme karşısındaki tavırları ile değil, siyasî bakış açıları ile sınıflandırmanın daha gerçekçi olacağını kaydederler. İlk grupta, siyasî eylemden önce mutlaka halkın aydınlatılması gerektiğini savunan, bütün gayretlerini Batı bilim ve düşüncesini halka benimsetmeye çalışan münevver tipi yer alır. Münif Paşa, Hoca Tahsin, Şinasi bu sınıfta bulunmaktadır. İkinci grup, doğrudan eyleme geçerek merkezi iktidarı sahiplenme arzusu içinde, kötü gidişe son verip, kafalarındaki planı uygulamak düşüncesine sahip olanlardır. Birinci grupta yer alan aydınlar, -Şinasi hariç- iktidarla uzlaşmayı benimsemişlerdir. Ahmet Mithat Efendi’nin (1844-1884) Abdülhamid’le uyuşması birinci tip aydınlar için en açık örnektir. Kanun-i Esasi’nin hazırlanmasında rol oynayan Namık Kemal, Ziya Paşa ikinci tipin kısmen de olsa başarıya ulaşmış örneklerini verirler.
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Kıymetli araştırmacı Prof. Dr. Bayram Ali Çetinkaya’nın Tanzimat’tan başlayarak Türkiye Cumhuriyeti’nin on dördüncü başbakanı Şerafeddin Yaltkaya’ya (ö. 1961) kadar uzanan süreçte bu topraklardaki siyaset ve liderlik anlayışlarını konu edinen kapsamlı tebliği, hayli dikkat çekici bilgi ve değerlendirmeleri ihtiva ediyor. Bendeniz bunlar arasında isabetli bulmadığım iki değerlendirmeye ya da tespite kısa bir reddiye yapacağım.
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Prof. Dr. Bayram Ali Çetinkaya tarafından kaleme alınan ve oldukça hacimli olan tebliğde Cumhuriyetin kuruluşundan önce Osmanlı Devleti’nde dînî düşünce ve liderlik hareketleri de incelenmiştir. Bu nedenle başlığın, tebliğin muhtevasına uygun şekilde değiştirilmesi uygun olur. Tebliğde Bayram Ali Bey önemli bir noktaya dikkat çekmiştir, o da Osmanlı Devleti’nin Eğri seferinde mağlup olmasının düşman askerlerinde hafif piyade tüfeklerinin bulunmasıdır ki bu da bilimsel bilgi üretenlerin egemenliği ve dolayısıyla liderliği kolaylıkla ele geçireceğine işaret ediyor.
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Bayram Ali Çetinkaya hocanın son derece muhtevalı ve içeriği zengin bildirisi özellikle Osmanlı’nın son dönemini anlamak noktasından kıymetli bilgiler ve görüşler sunmaktadır. Osmanlı’nın son dönemi aynı zamanda bir geçiş dönemidir. “Bir medeniyet veya kültür başlangıcında ve sonunda büyük düşünürler yetiştirir” düsturunu haklı çıkartacak ölçüde Osmanlı’nın son döneminde birbirinden kıymetli ve farklı düşünce adamları boy göstermiştir. Bayram Ali beyin bildiride ele aldığı Şeyhülislam Musa Kazım, Said Halim Paşa ve Şemseddin Günaltay tam da bu tanımı hak edecek fikir, ilim ve eylem adamlarıdır. Her biri kendi alanlarında sivrilmiş ve etki çevresi oluşturmuş şahsiyetlerdir.
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This study examines how Muhammad b. Ashraf al-Samarqandī deals with the classical theological theory asserting that the soul is a obscure body. The theory of the soul by Samarqandī represents a resistance against the abstract theory of the soul that began with Rāghib al-Isfahanī and al-Ghazalī and became widespread in later theological discourse. Another aspect of Samarqandī’s theory of the soul is his ability to blend certain elements of the abstract soul theory with the theory of obscure body. The theory of the soul by Samarqandī has emerged in the context of debates shaped by Fakhr al-Dīn al-Rāzī’s theory of the abstract soul and his criticisms regarding related issues. In this context, the study aims to elucidate the ground upon which al-Rāzī problematized issues related to the theory of the soul and to uncover the accumulation produced by Samarqandī on this basis. In this research, it has been observed that Samarqandī developed his system by reinforcing it with the following aspects, which are extensions of the concept of the abstract soul theory: bodily and spiritual perfection, distinction between sensory and rational perception, the view of internal senses located in the brain, and details regarding theoretical-practical intellect distinction. Furthermore, Samarqandī integrated Sufi elements related to asceticism and spiritual discipline into the theory in the context of the soul’s perfection. He accepts situations such as miracles and karamat as outcomes of spiritual attainment and endeavors to explain them on a rational basis as ordinary occurrences. It has been determined that Avicenna’s work, al-Isharat wa al-Tanbihat, holds a significant place at the core of Samarqandī’s synthesis attempt. On the other hand, it has been concluded that Samarqandī maintains general theological principles such as there is no eternal and abstract entity besides Allah, Allah is the agent who accomplishes His acts through His will, there is no necessary causality in the world, and the afterlife existence will involve a corporeal life in the unity of soul and body.
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Philosophy and Religious Studies, one of the three main departments within the Islamic Sciences and Theology faculties, investigates the phenomenon of religion through the lens of humanities disciplines such as history, sociology, logic, psychology, philosophy, and education. Situated at the intersection of theology and the humanities, the Department of Philosophy and Religious Studies plays a significant role in the internationalization of theology education. Concurrently, these disciplines serve as intermediaries in contextualizing Islamic Sciences within contemporary understanding. The Department of Philosophy and Religious Studies generates data on contentious contemporary issues such as artificial intelligence, transhumanism, migration, and conflict resolution, thereby elucidating the intellectual background of these issues and providing theoretical insights through empirical research. Within this framework, the study addresses the incorporation of courses offered by the Department of Philosophy and Religious Studies, presenting them aligned with the project's objectives. The study aims to introduce the Department of Philosophy and Religious Studies, elucidating its content, functions, and outcomes, to foster critical thinking and analytical skills among students through philosophical education, facilitating a deeper comprehension of diverse aspects of religion, and delineating the disparities and connections between philosophy of religion and religious sciences. Furthermore, the study seeks to enable students to assess the logical and philosophical dimensions of various religions and belief systems, while also contributing to theological education by highlighting the unique fields of study and values inherent in Philosophy and Religious Studies. Ultimately, the study endeavors to facilitate the international integration of the Department of Philosophy and Religious Studies and its adaptation to contemporary needs within theological education. The research is predicated on the premise that Philosophy and Religious Studies should to be more inadequately introduced to students, particularly at the secondary school level, despite their increasing relevance in light of evolving global agendas. As a result of the analyses conducted, insights have been gleaned regarding the content, functioning, outcomes, fields of study, and methodologies of departmental courses. Consequently, this book aims to introduce the field of Philosophy and Religious Studies to students from high school to graduate levels, guiding new researchers, and offering ideas and direction to advisors and students regarding potential areas of study. Covering a broad research area alongside its departments, this book will guide prospective theology students, current departmental students, and those seeking graduate education within this discipline. In alignment with the stated objectives, the study will conclude by compiling chapters contributed by lecturers from diverse disciplines. Employing a quantitative research method and documentation technique, the study has gathered data from articles, books, field research, and lecturers’ experiencies. Detailed accounts of sub-units of Philosophy and Religious Studies, such as the History of Religions, Sociology of Religion, Psychology of Religion, Philosophy of Religion, Religious Education, Islamic Philosophy, Logic, and History of Philosophy, are provided, covering aspects such as history, methodologies, research topics, notable figures, fundamental resources, graduate education, academic journals, interdepartmental relations, and international collaborations. Each completed chapter has been peer-reviewed by relevant department lecturers using blind refereeing principles, with necessary corrections implemented by the authors. The book encompasses eight departments, delving beyond superficial analysis to address foundational issues within each department. Additionally, each chapter includes recommended readings and films. This study asserts itself as a potential textbook for introducing Philosophy and Religious Studies as an elective course in Imam Hatip high schools. It can also serve as an elective textbook for first-year undergraduate programs.
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İslam Felsefesi Anabilim Dalı, İslami İlimler ve İlahiyat Fakültelerinde bulunduğu gibi Sosyal ve Beşerî Bilimler Fakültelerinin altında yer Felsefe Bölümlerinde de bir branş olarak yer almaktadır. İslami İlimler-İlahiyat Fakültelerinde ve Felsefe bölümünde lisans ve lisansüstü çalışmalar yapmak isteyenler İslam felsefesi ile karşılaşacaklardır. İslam felsefesi geleneğinin ve anabilim dalının tarihi ve kaynakları gibi tartışmalara girmeden önce birkaç hususa değinmek gerekmektedir. Çünkü İslam felsefesi her şeyden önce bir felsefi geleneği temsil etmektedir. Dolayısıyla burada felsefenin ne olduğuna ve farklı felsefe geleneklerinin ne anlama geldiğine değinilecektir. Felsefenin ne olduğuyla başlamak gerekirse, net bir tanım vermek oldukça zor bir iştir. Çünkü felsefenin ne olduğu filozoftan filozofa, kültürden kültüre göre değişmektedir (Uyanık-Akyol, 2022). Farklı tanımları olsa da ünlü İslam filozofu İbn Rüşd (1179-80/2019) felsefeyi “Felsefe yapmak, mevcudatı araştırmaktan ve onları yaratıcıya delaleti bakımından incelemekten başka bir şey değildir” şeklinde tanımlamaktadır. Buradan da anlayacağımız üzere felsefe aslında insanı, eşyayı, doğayı ve geri kalan tüm varlıkları rasyonel bir akıl yürütme ile anlama çabasıdır. Bu anlama çabası doğal olarak farklı kültürlerde farklı bakış açılarından yapıldığı için farklı felsefi gelenekler ortaya çıkmıştır.
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