İslam Tetkikleri Dergisi / Journal of Islamic Review最新文献_第4页

Rivayet ve İsnad Açısından İbn Ebî Arûbe’nin Kitâbü’l-Menâsik’i

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2023-03-28 DOI: 10.26650/iuitd.2023.1217948

Kenan Oral

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Bryson’ın Oikonomikos Logos Adlı Eseri ve Ev İdaresine Dair Görüşlerinin İslam Düşüncesine Etkileri

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2023-03-28 DOI: 10.26650/iuitd.2023.1193410

Burhan Başarslan

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From Learning Circles to Endowed Institutions: Zāwiyas of the Mosque of ʿAmr b. al-ʿĀs in the Ayyubid and Mamlūk Cairo 从学习圈到捐赠机构:Zāwiyas在阿尤比德的阿姆鲁清真寺Ās和Mamlūk开罗

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2023-02-21 DOI: 10.26650/iuitd.2022.1178467

Muhammet Midilli

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Lâleli Külliyesi Hat Düzeni (Kitabe ve Yazıların Değerlendirilmesi)

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2022-10-31 DOI: 10.26650/iuitd.2022.1124273

Mustafa Sürün

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Uluslararası Memlükler Dönemi İlim Geleneği -I (XIII. ve XIV. Yüzyıllar) 28-29 Eylül 2021/İstanbul

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2022-09-29 DOI: 10.26650/iuitd.2022.1172847

Muhammed Buluş

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Kutbüddîn Şîrâzî’nin İşrâkî Felsefesinde Meşşâî Geleneğin Yeri

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2022-09-29 DOI: 10.26650/iuitd.2022.1116766

Gülizar Ekinci

{"title":"Kutbüddîn Şîrâzî’nin İşrâkî Felsefesinde Meşşâî Geleneğin Yeri","authors":"Gülizar Ekinci","doi":"10.26650/iuitd.2022.1116766","DOIUrl":"https://doi.org/10.26650/iuitd.2022.1116766","url":null,"abstract":"The aim of this study is to determine the place of the Peripatetic tradition in the Illuminist philosophy of Qutb al-Dîn al-Shîrâzî (d. 710/1311), an important scholar and philosopher of the 13 th century known for his expertise in many fields. Shîrâzî wrote remarkable works on most of the sciences he learned and owes his real fame as a philosopher to the commentary titled Sharh Hikmat al-ishrâq , written on Suhrawardî’s (d. 587/1191) Hikmat al-ishrâq . Due to this work he’d written and the light-based emanation cosmology he adopted in it, Shîrâzî’s philosophy was generally identified with the Ishraqi/Illuminist school in the tradition of Islamic philosophy. However, Shîrâzî’s philosophy was versatile and unique with its different views. The Peripatetic school was another school that found a place both in the education and views of Shîrâzî, who succeeded at being the second most- referenced source after Suhrawardî. Shîrâzî criticized Aristotle (384-322 BC) and his followers, who were known as Peripatetics, because of their methods and the deficiencies he saw regarding some points. According to Shîrâzî, the Peripatetics were deprived of the argument of Illuminism by rejecting zevk [pleasure] and keshf [discovery] and relying entirely on demonstration and bahs [research]. Although Shîrâzî criticized the Peripatetics, he both benefited from them and used peripatetic terminology when necessary. Among the Peripatetics, Avicenna (d. 428/1037) was the philosopher Shîrâzî bestbenefited upon. This study reveals what share the Peripatetic philosophy had Shîrâzî’s Illuminist philosophy.. ABSTRACT The subject of this study is the place the Peripatetic tradition had in the philosophy of the Illuminist philosopher Qutb al-Dîn al-Shîrâzî. Shîrâzî was an Iranian philosopher born in 634 AH/1236 AD in Shîraz who belonged to a mystic family known for its distinguished physicians. Shîrâzî spent his childhood and youth in the city of Shîraz in Iran and left when he was 24 years old. He spent around 21 years of his life in Anatolia, where the Seljuks ruled under the yoke of the Ilkhanate. Shîrâzî performed various duties such as ambassador and judge and also attended classes and gave lectures while in Anatolia. He was appreciated and protected by the Anatolian Seljuks of the 13 th century with his scientific personality and the duties he assumed. Shîrâzî is considered an important philosopher of that period and is among the scholars who’ve maintained their importance to the present with his knowledge of many branches of science and the works he left on these branches in addition to philosophy. These branches involve secular sciences such as medicine, astronomy, mathematics, optics, geography, physics, linguistics, music, and logic as well as religious sciences such as mysticism, tafsir, hadith, and fiqh.","PeriodicalId":130544,"journal":{"name":"İslam Tetkikleri Dergisi / Journal of Islamic Review","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125752103","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Çareyi Başka Mezhepte Aramak: Osmanlı Aile Hukukunda Mefkûd/Gâib Kocanın Evliliği Problemi

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2022-09-29 DOI: 10.26650/iuitd.2022.1123353

Hatice Kahya

{"title":"Çareyi Başka Mezhepte Aramak: Osmanlı Aile Hukukunda Mefkûd/Gâib Kocanın Evliliği Problemi","authors":"Hatice Kahya","doi":"10.26650/iuitd.2022.1123353","DOIUrl":"https://doi.org/10.26650/iuitd.2022.1123353","url":null,"abstract":"A person who has gone missing, who has not been heard from for a long time, and whose status of being alive or dead is unknown is called mafqūd in the Hanafi fiqh literature. This article examines the marital status of the absent husband who has disappeared under normal circumstances without any danger such as war as well as the husband who has left his family without leaving alimony and refuses to return. The muftâ bih view of the Ottoman Hanafi school forced the wife to wait until the missing husband reached the age of 90. However, the state of necessity for the wife who’d been abandoned without alimony forced the Ottoman Hanafi jurists to give room to other madhabs’ solutions. This room was initially given indirectly through legal institutions such as istikhlāf and niyāba and eventually allowed a Hanafi judge to even follow other madhabs and make a divorce decision against the absent husband. EXTENDED ABSTRACT A person who has been missing, who is not known to be dead or alive, and who has not been heard from for a long time is called mafqūd in the Hanafi fiqh literature. This article examines the marital status of the absent husband who has disappeared under normal circumstances without any danger such as war or accident as well as the husband who has left his family without leaving alimony and refuses to return. The muftā bih view of the Ottoman Hanafi school forces the wife to wait until the absent husband reaches the age of 90. However, the state of necessity for the wife who’d been abandoned without alimony forced the Ottoman-Hanafi jurists to give room to other madhabs’ solutions. This room was initially given indirectly through legal institutions such as istikhlāf [successorship] and niyāba [substitution] and eventually allowed a Hanafi judge to even follow other madhabs and make a divorce decision against the missing husband. Firstly, the Shāfiī view that considered the state of necessity for a wife without alimony as a valid reason for her to obtain a divorce was brought into the Ottoman legal system through the institution of tashaffu‘ [following the Shāfiī school]. The fact that this solution was produced by means of this Shāfiī view made the annulment of the marriage possible not only for a mafqūd but also for a husband who, despite being heard from, had left his family, started a life elsewhere, and had not fulfilled his responsibilities in terms of alimony. Secondly, this practice was officially finalized in the mid-16th century by the Sultan’s decree in the lands of Anatolia and Rumelia, but the process continued in Arab lands through the legal institutions of istikhlāf and niyāba until the 19th century. Thirdly, during the last decades of Ottoman legal history, exceptions for divorce were only made for marriage to a gāib or mafqūd , which were two primary valid reasons that came to mind throughout history when talking about the institutions of istikhlāf and tashaffu‘ .","PeriodicalId":130544,"journal":{"name":"İslam Tetkikleri Dergisi / Journal of Islamic Review","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130860722","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Damad İbrahim Paşa’nın (ö. 1010/1601) Dürzîler ile Mücadelesine Ulema Desteği: İsmail en-Nâblusî’nin (ö. 993/1585) Dürzîlere Reddiyesi

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2022-09-29 DOI: 10.26650/iuitd.2022.1032302

Adem Arikan

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Gettier Sorunu: Fârâbî’nin Epistemik Seviyeleri Ekseninde Bir İnceleme

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2022-09-29 DOI: 10.26650/iuitd.2022.1088288

Muhammed Haksever

{"title":"Gettier Sorunu: Fârâbî’nin Epistemik Seviyeleri Ekseninde Bir İnceleme","authors":"Muhammed Haksever","doi":"10.26650/iuitd.2022.1088288","DOIUrl":"https://doi.org/10.26650/iuitd.2022.1088288","url":null,"abstract":"In the history of philosophy, knowledge has been defined in the traditional sense since Plato as justified true belief. Despite the dominance of this definition in epistemology, the adequacy of the make up definitive knowledge has been opposed and questioned. One of those who oppose the definition is Edmund L. Gettier (d. 2021), and the issue he posed known as the Gettier Problem, which is one of the most serious objections to the Platonic definition of knowledge. Gettier attempted to prove his idea that justified true belief could not create knowledge in people, asserting that some elements of luck could also contribute. Gettier showed that some wrong justifications can lead to a proposition that is actually true. In this sense, he expressed through examples that the components that constitute knowledge such as justification, truth, and belief, are insufficient. Meanwhile, Fârâbî (d. 339/950) showed in his works that it is possible to reach precise knowledge, especially in his Şerâ ʾ i ṭ u’l-ya ḳ în . As a matter of fact, the concept that Fârâbî used for certain knowledge is certitude (yakîn ), and that the epistemic level of knowledge is formed and the degree of certainty can be determined to the extent that the elements constituting the knowledge are fulfilled. In this regard, yakîn in the context of justified true belief constitutes the highest epistemic level. This study aimed to analyze the problem that Gettier attempted to prove in terms of Fârâbî’s perception. Among the elements of certain knowledge is the epistemic luck factor, which Gettier draws attention to, which was examined in what way it had a position in Fârâbî’s philosophy and how it is taken out of the definition. Based on this, the claims and criticisms put forward by Gettier were examined to determine where Fârâbî falls within Gettier’s understanding of knowledge. Also, Gettier’s objections to the Platonic definition of knowledge were determined through Fârâbî’s understanding of yakîn .","PeriodicalId":130544,"journal":{"name":"İslam Tetkikleri Dergisi / Journal of Islamic Review","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126183267","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Arşiv Belgelerine Göre Tekkelerde Kadınlar ve Görevleri

İslam Tetkikleri Dergisi / Journal of Islamic Review Pub Date : 2022-09-29 DOI: 10.26650/iuitd.2022.1111797

Serpil Özcan

{"title":"Arşiv Belgelerine Göre Tekkelerde Kadınlar ve Görevleri","authors":"Serpil Özcan","doi":"10.26650/iuitd.2022.1111797","DOIUrl":"https://doi.org/10.26650/iuitd.2022.1111797","url":null,"abstract":"Sufism has been familiar to Anatolians for a long time as a worldview and way of life. The main research topic is the presence of women and their ABSTRACT Sufism has been familiar to the people of Anatolia for a long time as a worldview and way of life. Sufi lodges are places for the Sufi lifestyle and were spread all over the Ottoman Empire. The presence of women in dervish lodges outside of the family of the postnişin [head of the dervish lodge] is an issue that has not been studied much. This article discusses the studies in the field and expresses their common features. Most of these studies are shown to have dealt with views on the Sufi worldview toward women. Beyond what is known and has been evaluated in the literature, this study aims to determine the number of women who were in the lodges and their duties as one of the reasons for being there. Therefore, this study attempts to show based on archival documents involving edicts, arzuhal , and Meclis-i Meşâyih notebooks whether women were present in dervish lodges and for what purpose if they were, whether they had duties and what they were if so, whether they were paid for these duties, and the extent to which they took part in the important decisions of dervish lodges. This study first evaluates the studies that have been conducted in this field according to their subjects and then examines the archival documents. The status of women in Sufism has been converted into data from the documents as women in a lodge. In order to do this, the study talks about the lodges that had been founded by women who had also established waqfs, schools, and madrasas. Some of these women were elites from the palace, and others were wealthy women who had connections to a dervish lodge. Moreover, Istanbul was determined to have dervish lodges just for women, as well as lodges with women’s names. These lodges are the Kadirî/Nakşî Karılar (Hâtuniye) Lodge in Eyüp, the Karılar Lodge in Fatih Horhor, and the Celvetî/Bacılar Lodge in Üsküdar. Based on a 19 th -century population register, women were shown to have lived in dervish lodges. to this and regardless of to any certain tariqah [Sufi school], in Sufi lodges. Therefore, this study shows based on archival documents whether women were found in dervish lodges, what their purpose there was, whether they had duties and, if so, what tasks they carried out, whether they were paid for these duties, and the extent to which they took part in the important decisions of dervish lodges. The number of women in the lodges was determined based on a population register made in the 19 th century, and this information was then strengthened with documents from other periods. In this context, the duties of women living in dervish lodges in different periods were determined by scanning the edicts, arzuhal [petitions], and Meclis-i Meşâyih [the establishment in charge of governing lodges] notebooks. As a result of examining these documents, women were revealed to exist who carried","PeriodicalId":130544,"journal":{"name":"İslam Tetkikleri Dergisi / Journal of Islamic Review","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125728594","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1