The focus of this study is twofold. First, the figures who are highly representative of the Māturīdī tradition’s view in the discussions on the attribute of takwīn will be analysed. The purpose of this examination is not to reveal what the Māturīdī view of takwīn is. Instead, the aim is to trace Sadr al-Sharī‘a’s (d. 747/1346) criticisms of the Māturīdīs before him. After this, Sadr al-Sharī‘a’s approach will be presented, and his criticism of the earlier Māturīdīs and his solution will be presented. Since the Ash‘arite aspect of the subject is also central, the aspects of differentiation between the Māturīdīs and the Ash‘arites in the discussion of the attribute of takwīn will be mentioned first. The debate on takwīn stems from the disagreement over which attribute is the attribute through which God’s creation is realised. While the Māturīdīs accept that God’s creation is directly realised through the attribute of takwīn, the Ash‘arites think that it is realised through the attribute of power (al-qudra). The Māturīdīs’ belief that the attribute of power is insufficient for creation arises from the fact that they define power differently from the Ash‘arites. While the Ash‘arites define power as “the power to do something and the one who does it with his power”, the Māturīdīs define it as “the power to do something”. Hence, for the Ash‘arites, the presence of the attribute of power in the agent means realising the thing. In contrast, the Māturīdīs think that the presence of power is not enough, that power is the power to do the act, and that takwīn, an attribute other than power, is necessary for the realisation of the thing. The Ash‘arites objected that the attribute of takwīn, which is eternal according to the Māturīdīs’ acceptance, would require the created things to be eternal as well. The Māturīdīs, on the other hand, answered the objection by explaining that the attribute of creation, “takwīn, is eternal, and the act is created”. Sadr al-Sharī‘a, one of the theologians representing the later period of the Māturīdī School, proposed to address the issue through “states” (aḥwāl) due to the problems he saw in the tradition mentioned above’s explanations of the attribute of takwīn. According to him, like the attributes of essence, the attributes of action are also eternal. There is no problem in accepting the attributes of action as qadīm because they are the origin of action. While the origin of the act is the attribute of takwīn, which is eternal, acts are states that are expressed as “neither existing nor non-existent”. Sadr al-Sharī‘a’s criticism of the tradition he belongs to focuses on the fact that Māturīdī theologians are not aware of the distinction between acts and the attribute that is the origin of acts. “He thinks that the sentence, ‘Creation is eternal, and the act is created’, does not make sense, and states that God’s act in the sense of creation cannot be eternal since He is the fāil al-mukhtār. According to him, while there is n
{"title":"Sadr al-Sharī'a's Criticisms of the Māturīdī Tradition in the Context of the Attribute of Takwīn","authors":"Güvenç Şensoy","doi":"10.14395/hid.1331288","DOIUrl":"https://doi.org/10.14395/hid.1331288","url":null,"abstract":"The focus of this study is twofold. First, the figures who are highly representative of the Māturīdī tradition’s view in the discussions on the attribute of takwīn will be analysed. The purpose of this examination is not to reveal what the Māturīdī view of takwīn is. Instead, the aim is to trace Sadr al-Sharī‘a’s (d. 747/1346) criticisms of the Māturīdīs before him. After this, Sadr al-Sharī‘a’s approach will be presented, and his criticism of the earlier Māturīdīs and his solution will be presented. Since the Ash‘arite aspect of the subject is also central, the aspects of differentiation between the Māturīdīs and the Ash‘arites in the discussion of the attribute of takwīn will be mentioned first. The debate on takwīn stems from the disagreement over which attribute is the attribute through which God’s creation is realised. While the Māturīdīs accept that God’s creation is directly realised through the attribute of takwīn, the Ash‘arites think that it is realised through the attribute of power (al-qudra). The Māturīdīs’ belief that the attribute of power is insufficient for creation arises from the fact that they define power differently from the Ash‘arites. While the Ash‘arites define power as “the power to do something and the one who does it with his power”, the Māturīdīs define it as “the power to do something”. Hence, for the Ash‘arites, the presence of the attribute of power in the agent means realising the thing. In contrast, the Māturīdīs think that the presence of power is not enough, that power is the power to do the act, and that takwīn, an attribute other than power, is necessary for the realisation of the thing. The Ash‘arites objected that the attribute of takwīn, which is eternal according to the Māturīdīs’ acceptance, would require the created things to be eternal as well. The Māturīdīs, on the other hand, answered the objection by explaining that the attribute of creation, “takwīn, is eternal, and the act is created”. Sadr al-Sharī‘a, one of the theologians representing the later period of the Māturīdī School, proposed to address the issue through “states” (aḥwāl) due to the problems he saw in the tradition mentioned above’s explanations of the attribute of takwīn. According to him, like the attributes of essence, the attributes of action are also eternal. There is no problem in accepting the attributes of action as qadīm because they are the origin of action. While the origin of the act is the attribute of takwīn, which is eternal, acts are states that are expressed as “neither existing nor non-existent”. Sadr al-Sharī‘a’s criticism of the tradition he belongs to focuses on the fact that Māturīdī theologians are not aware of the distinction between acts and the attribute that is the origin of acts. “He thinks that the sentence, ‘Creation is eternal, and the act is created’, does not make sense, and states that God’s act in the sense of creation cannot be eternal since He is the fāil al-mukhtār. According to him, while there is n","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"10 10","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139158048","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}
In his book A Theory of Justice, John Rawls develops an account of justice, ‘justice as fairness’ (JAF, henceforth). In his later work, he claims that JAF is supposed to depend on neither philosophical nor religious claims but on political claims. So, the conception of justice he wishes to defend is political but not metaphysical. This political (as well as moral in a specific sense) conception of justice is supposed to apply to political, social, and economic institutions. By presenting JAF, Rawls aims to show how free and rational persons would hold the same conception of justice he defends if they have been invited to construct a just social contract. This would be the case, Rawls reasons, only if those persons determine the principles of justice as if they are in a purely hypothetical situation. Rawls calls this situation ‘the original position’ and thinks that in the original position, parties and decision makers can be fair and impartial to construct a social contract if they can stand behind ‘The Veil of Ignorance,’ which is the main feature of the original position. The parties (free and rational persons) who stand behind the veil of ignorance know nothing about their place, class position, social status, intelligence, abilities, and the like in society. They do not know their conceptions of the good either. Since the parties are rational and capable of having a sense of justice, the fundamental agreement they could make behind the veil of ignorance with respect to the principles of justice will be fair. Rawls also develop an account of law (the Law of Peoples) in order to show that the principles of justice will be universal in its reach. He claims that both reasonably just liberal and decent hierarchical peoples (like the Muslim peoples of Kazanistan) would accept the principles of justice. Rawls argues, however, that since a decent hierarchical society does not consider its members as free and equal citizens as a liberal society does, it cannot be as reasonable and just as a liberal society. So, liberal peoples must encourage decent peoples to recognize the advantages of having liberal institutions and try to convince them to become more liberal in order to have a reasonably just society. In this paper, I will argue that Rawls’s accounts of the original position and the Law of Peoples show that unlike what Rawls contends, JAF is not only political but also metaphysical. If this is true, a theist has a good reason to reject that she should step behind the veil of ignorance.
{"title":"Rawls’un “Hakkaniyet Olarak Adalet”: Sadece Politik Değil Aynı Zamanda Metafiziksel","authors":"Ferhat Taşkin","doi":"10.14395/hid.1343310","DOIUrl":"https://doi.org/10.14395/hid.1343310","url":null,"abstract":"In his book A Theory of Justice, John Rawls develops an account of justice, ‘justice as fairness’ (JAF, henceforth). In his later work, he claims that JAF is supposed to depend on neither philosophical nor religious claims but on political claims. So, the conception of justice he wishes to defend is political but not metaphysical. This political (as well as moral in a specific sense) conception of justice is supposed to apply to political, social, and economic institutions. By presenting JAF, Rawls aims to show how free and rational persons would hold the same conception of justice he defends if they have been invited to construct a just social contract. This would be the case, Rawls reasons, only if those persons determine the principles of justice as if they are in a purely hypothetical situation. Rawls calls this situation ‘the original position’ and thinks that in the original position, parties and decision makers can be fair and impartial to construct a social contract if they can stand behind ‘The Veil of Ignorance,’ which is the main feature of the original position. The parties (free and rational persons) who stand behind the veil of ignorance know nothing about their place, class position, social status, intelligence, abilities, and the like in society. They do not know their conceptions of the good either. Since the parties are rational and capable of having a sense of justice, the fundamental agreement they could make behind the veil of ignorance with respect to the principles of justice will be fair. Rawls also develop an account of law (the Law of Peoples) in order to show that the principles of justice will be universal in its reach. He claims that both reasonably just liberal and decent hierarchical peoples (like the Muslim peoples of Kazanistan) would accept the principles of justice. Rawls argues, however, that since a decent hierarchical society does not consider its members as free and equal citizens as a liberal society does, it cannot be as reasonable and just as a liberal society. So, liberal peoples must encourage decent peoples to recognize the advantages of having liberal institutions and try to convince them to become more liberal in order to have a reasonably just society. In this paper, I will argue that Rawls’s accounts of the original position and the Law of Peoples show that unlike what Rawls contends, JAF is not only political but also metaphysical. If this is true, a theist has a good reason to reject that she should step behind the veil of ignorance.","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"39 22","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139162011","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}
Religion, a primary part of human life, has long been granted as an influential drive shaping individuals' beliefs, values, and behaviors. It permeates numerous aspects of life, granting support, guidance, and a sense of purpose to billions of adherents around the world. This paper investigates the intricate link between subjective well-being and religion by focusing on the influence of religious beliefs and practices on happiness, life satisfaction, and subjective health outcomes. While previous findings have provided inconsistent evidence about this relationship, most of it has been conducted in Western and Judeo-Christian contexts. Even though there are few studies addressing religion and subjective well-being in Turkey this study presents a different perspective by surveying national-level data from Turkey. Existing literature on religion and subjective well-being presents a divided narrative; while some studies suggest that religion positively affects well-being, others claim that it has negative or neutral effects. However, this paper enhances the existing literature by exploring these relationships within the framework of Islamic beliefs and practices examining how religious beliefs and practices influence subjective well-being outcomes in the Muslim framework. The study analyzes subjective well-being, including happiness and life satisfaction, in both cognitive and emotional dimensions. It also explores the connections between religion and subjective mental and physical health investigating the possible moderating effect of religion on Subjective wellbeing and health outcomes. First, it explores the moderating role of religion in the association of subjective well-being and subjective health. In addition, from an Islamic viewpoint, this study focuses on the multiple dimensions of religiosity in a Muslim-populated nation where religious membership and participation concepts vary from Western Christian societies. Islamic beliefs emphasize the importance of living a disciplined and devoted life by focusing on inner virtues and moral behavior. Islam advances a perception of happiness that transcends hedonism and highlights eudaimonic well-being by prioritizing the hereafter over worldly pleasures. The impact of religion on the well-being of Turkey, which has a unique cultural and political structure, is complex. This dichotomy of being secular and religious at the same time allows for significant religious differences, making Turkey an interesting subject of study. The research uses a series of hypotheses exploring the links between religion, happiness, life satisfaction, and health. Its aim is to reveal the relationships between these variables and to determine how religiosity directs these relationships. In addition, the research also investigates how subjective well-being results differ depending on the level of religiosity in Turkey. The data of this study are based on the well-known World Values Survey (WVS) 2012. Three dependent variabl
{"title":"Exploring the Interplay between Religion, Health, and Subjective Well-Being in Turkey","authors":"Murat Yilmaz","doi":"10.14395/hid.1343902","DOIUrl":"https://doi.org/10.14395/hid.1343902","url":null,"abstract":"Religion, a primary part of human life, has long been granted as an influential drive shaping individuals' beliefs, values, and behaviors. It permeates numerous aspects of life, granting support, guidance, and a sense of purpose to billions of adherents around the world. This paper investigates the intricate link between subjective well-being and religion by focusing on the influence of religious beliefs and practices on happiness, life satisfaction, and subjective health outcomes. While previous findings have provided inconsistent evidence about this relationship, most of it has been conducted in Western and Judeo-Christian contexts. Even though there are few studies addressing religion and subjective well-being in Turkey this study presents a different perspective by surveying national-level data from Turkey. Existing literature on religion and subjective well-being presents a divided narrative; while some studies suggest that religion positively affects well-being, others claim that it has negative or neutral effects. However, this paper enhances the existing literature by exploring these relationships within the framework of Islamic beliefs and practices examining how religious beliefs and practices influence subjective well-being outcomes in the Muslim framework. The study analyzes subjective well-being, including happiness and life satisfaction, in both cognitive and emotional dimensions. It also explores the connections between religion and subjective mental and physical health investigating the possible moderating effect of religion on Subjective wellbeing and health outcomes. First, it explores the moderating role of religion in the association of subjective well-being and subjective health. In addition, from an Islamic viewpoint, this study focuses on the multiple dimensions of religiosity in a Muslim-populated nation where religious membership and participation concepts vary from Western Christian societies. Islamic beliefs emphasize the importance of living a disciplined and devoted life by focusing on inner virtues and moral behavior. Islam advances a perception of happiness that transcends hedonism and highlights eudaimonic well-being by prioritizing the hereafter over worldly pleasures. The impact of religion on the well-being of Turkey, which has a unique cultural and political structure, is complex. This dichotomy of being secular and religious at the same time allows for significant religious differences, making Turkey an interesting subject of study. The research uses a series of hypotheses exploring the links between religion, happiness, life satisfaction, and health. Its aim is to reveal the relationships between these variables and to determine how religiosity directs these relationships. In addition, the research also investigates how subjective well-being results differ depending on the level of religiosity in Turkey. The data of this study are based on the well-known World Values Survey (WVS) 2012. Three dependent variabl","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"80 S54","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139165913","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}
How can an event be extraordinary? What is the metaphysical background necessary to believe that extraordinary events are possible? The possibility of extraordinary events can be approached from metaphysical, epistemic, and scientific perspectives. Metaphysical explanations are extraordinary events that transcend nature or violate the regular structure in nature. Epistemological explanations, on the other hand, are explanations of extraordinary events by referring either to our lack of knowledge about nature or to our inadequacy of knowledge about events. Scientific explanations recognize phenomena that have been observed or experimented on but have not yet been explained by any theory. In this article, I focus on metaphysical and epistemological explanations. We see that three basic assumptions are used for a metaphysical explanation: 1) There must be an orderly operation called Nature. 2) The process in nature can be violated. 3) There is a compatibility between the mind and the world. With the adoption of these three assumptions by different philosophers in various combinations, two kinds of metaphysical explanations arise: extraordinary as supernatural and extraordinary by appealing to the principle of sufficient reason. According to the first type of explanation, extraordinary events are events caused by what is beyond nature, exceeding nature, or violating the workings of nature. In order to explain extraordinary events with the supernatural, there is a need to violate the metaphysical necessities on which nature is based, such as the principle of causality. An approach represented by philosophers such as St. Augustine, al-Ghazālī, Richard Swinburne, and Nazif Muhtaroğlu claims that it is possible for a supernatural event to occur, claiming that the functioning of nature is not necessary. But if there is no metaphysical necessity in nature such as the principle of causality, how can an extraordinary event violate anything? Both Swinburne and St. Augustine answer this question with the argument that the principle of causality is effective in nature and that principle can be violated by God, a supernatural power. Al-Ghazālī and Muhtaroğlu, on the other hand, prefer not to accept the effectiveness of causality in the functioning of nature. Thus, all activity in nature will be attributed to God, and extraordinary events will gain the same status as ordinary events. The point that unites these views is the belief that the operation in nature is not necessary, with or without causality. Philosophers with this belief could not successfully explain extraordinary events because they could not ground their understanding of nature and the supernatural. Moreover, when we analyze their approach to the problem, we see that ordinary and extraordinary events cannot be separated from each other, since no other principle is put forward to replace the principle of causality. The second type of explanation is the explanation of extraordinary events by applyi
{"title":"Metaphysics of Extraordinary Events","authors":"Yasin Ramazan Başaran","doi":"10.14395/hid.1343637","DOIUrl":"https://doi.org/10.14395/hid.1343637","url":null,"abstract":"How can an event be extraordinary? What is the metaphysical background necessary to believe that extraordinary events are possible? The possibility of extraordinary events can be approached from metaphysical, epistemic, and scientific perspectives. Metaphysical explanations are extraordinary events that transcend nature or violate the regular structure in nature. Epistemological explanations, on the other hand, are explanations of extraordinary events by referring either to our lack of knowledge about nature or to our inadequacy of knowledge about events. Scientific explanations recognize phenomena that have been observed or experimented on but have not yet been explained by any theory. In this article, I focus on metaphysical and epistemological explanations. We see that three basic assumptions are used for a metaphysical explanation: 1) There must be an orderly operation called Nature. 2) The process in nature can be violated. 3) There is a compatibility between the mind and the world. With the adoption of these three assumptions by different philosophers in various combinations, two kinds of metaphysical explanations arise: extraordinary as supernatural and extraordinary by appealing to the principle of sufficient reason. According to the first type of explanation, extraordinary events are events caused by what is beyond nature, exceeding nature, or violating the workings of nature. In order to explain extraordinary events with the supernatural, there is a need to violate the metaphysical necessities on which nature is based, such as the principle of causality. An approach represented by philosophers such as St. Augustine, al-Ghazālī, Richard Swinburne, and Nazif Muhtaroğlu claims that it is possible for a supernatural event to occur, claiming that the functioning of nature is not necessary. But if there is no metaphysical necessity in nature such as the principle of causality, how can an extraordinary event violate anything? Both Swinburne and St. Augustine answer this question with the argument that the principle of causality is effective in nature and that principle can be violated by God, a supernatural power. Al-Ghazālī and Muhtaroğlu, on the other hand, prefer not to accept the effectiveness of causality in the functioning of nature. Thus, all activity in nature will be attributed to God, and extraordinary events will gain the same status as ordinary events. The point that unites these views is the belief that the operation in nature is not necessary, with or without causality. Philosophers with this belief could not successfully explain extraordinary events because they could not ground their understanding of nature and the supernatural. Moreover, when we analyze their approach to the problem, we see that ordinary and extraordinary events cannot be separated from each other, since no other principle is put forward to replace the principle of causality. The second type of explanation is the explanation of extraordinary events by applyi","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"1390 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139176876","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}
Microaggressions are subtle, mostly unintentional and not ill-intended but discriminatory or biased behaviours, actions or conversations that have negative impacts towards minorities, disadvantaged or marginalised groups. Even though they are not intentional or not ill-intended, due to their cumulative and daily nature, they still can have harmful effects on those who experience them. These effects include emotional ones such as anger, stress, frustration, anxiety, self-doubt and depression as well as stress-related physiological diseases: hypertension and heart diseases. Therefore, they significantly impact the life of those who experience them. Microaggressions can take three forms: microassaults, microinsults and microinvalidations. They are several types of microaggressions: racial, sexist, albeit or ageist, or religious. Japan has approximately 150.000 Muslims. A majority of them are immigrant Muslims, and only %10 of them are estimated to be native Japanese Muslims. This makes Japanese Muslims a minority among a minority. Although both immigrant and Japanese Muslims are quite contented with their lives in Japanese society, Japanese Muslim women are easily identified as Muslims in the society due to their hijab, and come across microaggressions from time to time. This study focuses on religious microaggressions that Japanese Muslim women encounter during their daily lives in Japan. It is a qualitative case study. The data is obtained during the researcher’s almost two and half years of studies in Japan, Tokyo. The observation, semi-structured interviews and field notes data are analysed thematically to discover the religious microaggression types of Japanese women experience and their responses towards them. It is also aimed to see to what extent religious microaggressions have an influence on their lives. It is discovered that Japanese Muslim women encounter three types of microaggressions: being mistaken as a foreigner, underestimation of personal agency and offensive jokes. Due to a lack of familiarity with Japanese society about hijab-wearing Japanese Muslim women, they frequently are assumed to be foreigners and approached in English, this is the first microaggression, being mistaken as a foreigner. The second one is when society assumes it is their Muslim husbands or boyfriend who decided for conversion and for hijab as well, thus, underestimating Japanese Muslim women’s personal agency. The last one is offensive jokes: jokes on stereotypes such as terrorism and jokes on their mental health. These three microaggressions affect Japanese Muslim women’s lives in four ways: frustration, efforts to prove themselves, leading double lives and last but not least detachment from the society. The first step is getting frustrated. Dealing with daily assumptions on them frustrates them. Next comes more serious steps. Some get into an effort of proving their decision to be correct: showing the society the correctness and the beauty of Islam. Some
{"title":"Mikroagresyon ve Japon Müslüman Kadınlar","authors":"Elif Büşra Kocalan","doi":"10.14395/hid.1344020","DOIUrl":"https://doi.org/10.14395/hid.1344020","url":null,"abstract":"Microaggressions are subtle, mostly unintentional and not ill-intended but discriminatory or biased behaviours, actions or conversations that have negative impacts towards minorities, disadvantaged or marginalised groups. Even though they are not intentional or not ill-intended, due to their cumulative and daily nature, they still can have harmful effects on those who experience them. These effects include emotional ones such as anger, stress, frustration, anxiety, self-doubt and depression as well as stress-related physiological diseases: hypertension and heart diseases. Therefore, they significantly impact the life of those who experience them. Microaggressions can take three forms: microassaults, microinsults and microinvalidations. They are several types of microaggressions: racial, sexist, albeit or ageist, or religious. Japan has approximately 150.000 Muslims. A majority of them are immigrant Muslims, and only %10 of them are estimated to be native Japanese Muslims. This makes Japanese Muslims a minority among a minority. Although both immigrant and Japanese Muslims are quite contented with their lives in Japanese society, Japanese Muslim women are easily identified as Muslims in the society due to their hijab, and come across microaggressions from time to time. This study focuses on religious microaggressions that Japanese Muslim women encounter during their daily lives in Japan. It is a qualitative case study. The data is obtained during the researcher’s almost two and half years of studies in Japan, Tokyo. The observation, semi-structured interviews and field notes data are analysed thematically to discover the religious microaggression types of Japanese women experience and their responses towards them. It is also aimed to see to what extent religious microaggressions have an influence on their lives. It is discovered that Japanese Muslim women encounter three types of microaggressions: being mistaken as a foreigner, underestimation of personal agency and offensive jokes. Due to a lack of familiarity with Japanese society about hijab-wearing Japanese Muslim women, they frequently are assumed to be foreigners and approached in English, this is the first microaggression, being mistaken as a foreigner. The second one is when society assumes it is their Muslim husbands or boyfriend who decided for conversion and for hijab as well, thus, underestimating Japanese Muslim women’s personal agency. The last one is offensive jokes: jokes on stereotypes such as terrorism and jokes on their mental health. These three microaggressions affect Japanese Muslim women’s lives in four ways: frustration, efforts to prove themselves, leading double lives and last but not least detachment from the society. The first step is getting frustrated. Dealing with daily assumptions on them frustrates them. Next comes more serious steps. Some get into an effort of proving their decision to be correct: showing the society the correctness and the beauty of Islam. Some","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"45 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139180489","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}
Management, defined as doing business through others, plays the most important role among the functions in a metaphorical analogy as the heart of the business. The importance of the decisions taken within management and the vision, experience, personality traits and behaviors of managers in the realization of the main and subsidiary objectives of the business is self-evident. Thus, the personality structure of individuals at management levels affects their styles and the decisions they make in management processes. Religion is a socio-cultural value that regulates the individual’s life with others in society by conveying the rules, regulations, orders, and prohibitions regarding the life of human are in the social order, including the orders and prohibitions of Allah. Religion, as an element of culture, contains values that vary for everyone. It is associated with belief as a concept. The beliefs that occupy an important place in religion have deeply affected individuals in giving meaning to the world, existence, and life. An individual's religious perceptions permeate every aspect of their life. Religious perceptions transform into virtuous behaviors in the individual with faith in Allah or should do so. Hence, it is a necessity for a person with high religious perceptions to strive to establish a lifestyle per the commandments of Allah. Religion is the values that lead people to good, truth, beauty, virtuous behavior, selflessness, to help, to empathize, namely, to be a good servant and human being. Thus, we can say that religious orientations, which make the individual a good person who is beneficial to society, play a crucial role in the formation of personality traits and their development for the better. Since personality is a encompasses an individual's entire lifestyle, narcissistic personality traits encompass all the behaviors that affect a person's life. Narcissistic personality structure has a state where the person sees themselves as better and superior. In terms of religious perceptions, the formation of narcissistic personality traits is related to it. The stronger the religious values that direct the person toward the good and true, the more the self-centered structure is polished, and reveals a personality structure that treats others thoughtfully, doesn’t despise, distances from arrogance, cares for society, and is far from prioritizing oneself. We know from the verses and hadiths that the arrogant behavior of a person is considered one of the most disliked characteristics of Allah. Arrogance and humiliating others are among the characteristics of the narcissistic personality that religion won’t tolerate. This study aims to determine the effect of religious perceptions of Y and Z generation managers on narcissistic personality and evaluate their reflections on business life. In the study, a scale consisting of 24 statements was used to measure the perception of religion, and one consisting of 18 statements from nine admiration
管理的定义是通过他人开展业务，在各种职能中扮演着最重要的角色，被比喻为企业的心脏。管理层的决策以及管理人员的视野、经验、个性特征和行为对实现企业主要和次要目标的重要性不言而喻。因此，管理层个人的人格结构会影响他们在管理过程中的风格和决策。宗教是一种社会文化价值观，它通过传达社会秩序中有关人类生活的规则、条例、命令和禁令，包括真主的命令和禁令，调节个人与社会中其他人的生活。宗教作为文化的一个要素，包含着因人而异的价值观。它与作为概念的信仰有关。在宗教中占据重要地位的信仰深深影响着个人，赋予世界、存在和生命以意义。个人的宗教观念渗透到生活的方方面面。宗教观念会转化为对真主有信仰的人的美德行为，或者应该这样做。因此，一个具有高度宗教观念的人有必要努力建立一种符合安拉戒律的生活方式。宗教是引导人们向善、向真、向美、向美德、向无私、向帮助、向同情的价值观，即做一个好仆人、好人类。因此，我们可以说，宗教取向使个人成为有益于社会的好人，在人格特质的形成及其向更好方向发展的过程中起着至关重要的作用。由于人格包含了个人的整个生活方式，因此自恋型人格特质也包含了影响个人生活的所有行为。自恋型人格结构有一种状态，即认为自己更好、更优越。就宗教观念而言，自恋型人格特质的形成与宗教观念有关。引导人向善向真的宗教价值观越强，以自我为中心的人格结构就会被打磨得越完美，从而展现出待人体贴、不轻视他人、远离傲慢、关爱社会、远离自我优先的人格结构。我们从经文和圣训中了解到，一个人的傲慢行为被认为是真主最不喜欢的特征之一。傲慢和羞辱他人是自恋型人格的特征之一，是宗教所不能容忍的。本研究旨在确定 Y 代和 Z 代管理者的宗教观念对自恋型人格的影响，并评估其对商业生活的影响。 研究使用了由 24 个语句组成的量表来测量对宗教的认知，以及由 18 个语句组成的量表来测量自恋人格的 9 个仰慕维度和 9 个竞争维度。为确保建构效度，我们进行了效度和信度分析。将数据输入 SPSS-25 程序后，进行了信度分析和探索性因素分析，并在 AMOS-19 程序中进行了结构方程建模，以确定其相互之间的影响。 研究结果还表明，宗教观念对自恋有有效的影响。我们看到，宗教价值观通过财富、头衔和子女，简而言之，通过自己所拥有的一切，命令一个人在生活中和社会上都要谦虚、谦逊、尊重他人、爱护他人、尊重他人、关心他人、乐于助人，避免傲慢的行为。显然，宗教的这些规章制度不能容忍自恋，自恋被定义为病态。当商业生活中出现自恋特质时，它就会使一种思想和行为机制合法化，从而使为了自己的利益而不顾道德的行为变得适当。研究分析结果后，我们发现宗教观念在自恋行为中起到了一定的作用。
{"title":"An Assessment of The Effect of Generation Y And Z Executives' Perceptions of Religion on Narcissistic Personality Traits and Reflections Thereof on Business Life","authors":"Nilüfer YÖRÜK KARAKILIÇ, Aizat MADİKOVA ÖZER","doi":"10.14395/hid.1334332","DOIUrl":"https://doi.org/10.14395/hid.1334332","url":null,"abstract":"Management, defined as doing business through others, plays the most important role among the functions in a metaphorical analogy as the heart of the business. The importance of the decisions taken within management and the vision, experience, personality traits and behaviors of managers in the realization of the main and subsidiary objectives of the business is self-evident. Thus, the personality structure of individuals at management levels affects their styles and the decisions they make in management processes. Religion is a socio-cultural value that regulates the individual’s life with others in society by conveying the rules, regulations, orders, and prohibitions regarding the life of human are in the social order, including the orders and prohibitions of Allah. Religion, as an element of culture, contains values that vary for everyone. It is associated with belief as a concept. The beliefs that occupy an important place in religion have deeply affected individuals in giving meaning to the world, existence, and life. An individual's religious perceptions permeate every aspect of their life. Religious perceptions transform into virtuous behaviors in the individual with faith in Allah or should do so. Hence, it is a necessity for a person with high religious perceptions to strive to establish a lifestyle per the commandments of Allah. Religion is the values that lead people to good, truth, beauty, virtuous behavior, selflessness, to help, to empathize, namely, to be a good servant and human being. Thus, we can say that religious orientations, which make the individual a good person who is beneficial to society, play a crucial role in the formation of personality traits and their development for the better. Since personality is a encompasses an individual's entire lifestyle, narcissistic personality traits encompass all the behaviors that affect a person's life. Narcissistic personality structure has a state where the person sees themselves as better and superior. In terms of religious perceptions, the formation of narcissistic personality traits is related to it. The stronger the religious values that direct the person toward the good and true, the more the self-centered structure is polished, and reveals a personality structure that treats others thoughtfully, doesn’t despise, distances from arrogance, cares for society, and is far from prioritizing oneself. We know from the verses and hadiths that the arrogant behavior of a person is considered one of the most disliked characteristics of Allah. Arrogance and humiliating others are among the characteristics of the narcissistic personality that religion won’t tolerate. This study aims to determine the effect of religious perceptions of Y and Z generation managers on narcissistic personality and evaluate their reflections on business life. In the study, a scale consisting of 24 statements was used to measure the perception of religion, and one consisting of 18 statements from nine admiration ","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"18 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139182431","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}
The main purpose of this study is to determine the level of influence of religious sensitivity regarding the ethical problems of greenhouse vegetable cultivation and to investigate the possibility of religious contribution to the solution of ethical problems arising on the ground of greenhouse cultivation. Religious sensitivities of greenhouse vegetable growers, where physical conditions are controlled and industrial production is dominant, were analyzed through main categories such as daily life and religion, pesticides and health, genetics and nature. The study aims to provide a background reading of specific moral issues in the context of religious sensitivity analysis. The data were collected by means of questionnaires arranged in accordance with the purpose, by interviewing 430 producers growing vegetables in greenhouses within the borders of Antalya province located in the Mediterranean Region of Turkey. An index was created to analyze the religious mentality of greenhouse vegetable growers and to show their religious sensitivity levels in solving ethical problems. The characteristics of the producers, their attitudes and behaviors in the production process are known as the factors that affect the religious sensitivity towards the ethical problems of greenhouse vegetable cultivation. These factors were tested with a multiple linear regression model whose dependent variable was the religious sensitivity index. Producers who think that they are praying while doing their work in the greenhouse vegetable production process and quit their job to perform the Friday Prayer have been found to be more religiously sensitive to ethical issues than other producers. Religion was found to be important in the daily lives of the producers and it was stated that religion affected behaviors on the basis of mentality. The level of religious sensitivity was determined to be quite high, that a mistake they made in greenhouse vegetable growing activities would be punished not only in the hereafter but also in this world. This situation shows that in order to overcome the ethical problems in greenhouse vegetable cultivation the strategies to be followed should be considered within the religious framework. In the linear regression model, it can be said that the producers with high school and undergraduate education level have higher religious sensitivity to the ethical problems of greenhouse vegetable cultivation compared to the producers with primary education level. Certain experiences of greenhouse vegetable growers may be linked to their general religious attitudes. In this respect, it can be said that the religious sensitivity of the producers, who have been doing greenhouse cultivation for a long time, towards ethical problems is more important than the less experienced ones. The religious sensitivity index for greenhouse vegetable cultivation is the first in the literature. The religious sensitivity index, whose relationships are analyzed in the form of
{"title":"Religious Attitudes Towards Ethical Problems in the Greenhouse Vegetable Cultivation in Türkiye","authors":"Bahset Karsli, Süleyman Karaman","doi":"10.14395/hid.1332126","DOIUrl":"https://doi.org/10.14395/hid.1332126","url":null,"abstract":"The main purpose of this study is to determine the level of influence of religious sensitivity regarding the ethical problems of greenhouse vegetable cultivation and to investigate the possibility of religious contribution to the solution of ethical problems arising on the ground of greenhouse cultivation. Religious sensitivities of greenhouse vegetable growers, where physical conditions are controlled and industrial production is dominant, were analyzed through main categories such as daily life and religion, pesticides and health, genetics and nature. The study aims to provide a background reading of specific moral issues in the context of religious sensitivity analysis. The data were collected by means of questionnaires arranged in accordance with the purpose, by interviewing 430 producers growing vegetables in greenhouses within the borders of Antalya province located in the Mediterranean Region of Turkey. An index was created to analyze the religious mentality of greenhouse vegetable growers and to show their religious sensitivity levels in solving ethical problems. The characteristics of the producers, their attitudes and behaviors in the production process are known as the factors that affect the religious sensitivity towards the ethical problems of greenhouse vegetable cultivation. These factors were tested with a multiple linear regression model whose dependent variable was the religious sensitivity index. Producers who think that they are praying while doing their work in the greenhouse vegetable production process and quit their job to perform the Friday Prayer have been found to be more religiously sensitive to ethical issues than other producers. Religion was found to be important in the daily lives of the producers and it was stated that religion affected behaviors on the basis of mentality. The level of religious sensitivity was determined to be quite high, that a mistake they made in greenhouse vegetable growing activities would be punished not only in the hereafter but also in this world. This situation shows that in order to overcome the ethical problems in greenhouse vegetable cultivation the strategies to be followed should be considered within the religious framework. In the linear regression model, it can be said that the producers with high school and undergraduate education level have higher religious sensitivity to the ethical problems of greenhouse vegetable cultivation compared to the producers with primary education level. Certain experiences of greenhouse vegetable growers may be linked to their general religious attitudes. In this respect, it can be said that the religious sensitivity of the producers, who have been doing greenhouse cultivation for a long time, towards ethical problems is more important than the less experienced ones. The religious sensitivity index for greenhouse vegetable cultivation is the first in the literature. The religious sensitivity index, whose relationships are analyzed in the form of ","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"40 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139182386","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}
Sahip oldukları özellikler ders kitaplarını, konu alanı ve öğretim programının amaçlarını ayrıntılı gerçekleştiren materyaller olarak genelde eğitimde özelde din eğitiminde öne çıkarmaktadır. Ders kitaplarının eğitimde istenilen etkililiği sağlayabilmeleri, bazı niteliklere sahip olmalarını gerekli kılmaktadır. Yazılı materyallerin okunabilirlik ve tasarımla birlikte üç temel değişkeninden biri olan içerik; amaç ve kazanımların eğitsel yapılarını somut olarak ortaya koymaları, işlenişi düzenli ve hızlı sunmaları nedeniyle diğer ders kitabı özellikleri arasında ayrı bir önem taşımaktadır. DKAB öğretim programında inanç alanı, diğer alanlara temel teşkil etmesi dolayısıyla öncelikli bir önem ve konuma sahiptir. Bu özelliğine bağlı olarak öğretime konu edilmesi belli hususların dikkate alınmasını gerekli kılmaktadır. Buradan hareketle İDKAB ders kitaplarının ilgili üniteleri çalışmaya örneklem olarak seçilmiş ve bu üniteler bağlamında içerik özelliklerinin bilimsel ilkelere ve öğretim programına uygunluk düzeyi incelenmiştir. Nitel araştırma özelliğinde planlanan çalışmada veriler, içerik analizi yöntemi ve bu amaçla hazırlanan değerlendirme aracı yardımıyla elde edilmiştir. Ulaşılan veriler, oluşturulan uygunluk düzeyi ölçeği çerçevesinde değerlendirilmiştir. Çalışma sonunda ders kitaplarının değerlendirme aracından aldıkları toplam puanların yüksek ve uygunluk derecelerinin her kitap için olumlu düzeyde olduğu görülmüştür. Ancak maddeler bazında bu olumlu sonuçlar devam etmemiş, amaç ve kazanımlar ile ders kitabı hazırlama ilkelerine riayet konusunda öğretim programına uygunluk sağlanamamıştır. Bu durum İDKAB ders kitaplarında, inanç üniteleri örnekleminde, öğretim programı ders kitabı uyumunun gerçekleştirilemediğini düşündürmüştür. Aynı husus mantıki tutarlık ile ayet hadislerde düşünmeye yönlendirmede de dikkat çekmiştir. Ders kitaplarında son yıllarda görülen olumlu değişimin devamı ve bir materyal olarak istenen nitelikleri en üst düzeyde gerçekleştirebilmeleri için farklı çalışmalarla desteklenmeleri gerektiği sonucuna ulaşılmıştır. Çalışmanın problemleri çerçevesinde içerik özelliklerinde sınıf ve kitaplar bazında yapılan karşılaştırmalar, melek ve ahiret inancı ile kader inancı gibi soyut ve ilahiyat alanında tartışmalı konuların somut olarak işlenişe konu edilmelerinin disiplinler arası çalışmaları gerekli kıldığı kanaatine ulaştırmıştır.
{"title":"Content Evaluation of Faith-Related Units in Primary School Religious Culture And Moral Knowledge Textbooks","authors":"Safinaz Asri̇, İbrahim Kaplan","doi":"10.14395/hid.1338663","DOIUrl":"https://doi.org/10.14395/hid.1338663","url":null,"abstract":"Sahip oldukları özellikler ders kitaplarını, konu alanı ve öğretim programının amaçlarını ayrıntılı gerçekleştiren materyaller olarak genelde eğitimde özelde din eğitiminde öne çıkarmaktadır. Ders kitaplarının eğitimde istenilen etkililiği sağlayabilmeleri, bazı niteliklere sahip olmalarını gerekli kılmaktadır. Yazılı materyallerin okunabilirlik ve tasarımla birlikte üç temel değişkeninden biri olan içerik; amaç ve kazanımların eğitsel yapılarını somut olarak ortaya koymaları, işlenişi düzenli ve hızlı sunmaları nedeniyle diğer ders kitabı özellikleri arasında ayrı bir önem taşımaktadır. DKAB öğretim programında inanç alanı, diğer alanlara temel teşkil etmesi dolayısıyla öncelikli bir önem ve konuma sahiptir. Bu özelliğine bağlı olarak öğretime konu edilmesi belli hususların dikkate alınmasını gerekli kılmaktadır. Buradan hareketle İDKAB ders kitaplarının ilgili üniteleri çalışmaya örneklem olarak seçilmiş ve bu üniteler bağlamında içerik özelliklerinin bilimsel ilkelere ve öğretim programına uygunluk düzeyi incelenmiştir. Nitel araştırma özelliğinde planlanan çalışmada veriler, içerik analizi yöntemi ve bu amaçla hazırlanan değerlendirme aracı yardımıyla elde edilmiştir. Ulaşılan veriler, oluşturulan uygunluk düzeyi ölçeği çerçevesinde değerlendirilmiştir. Çalışma sonunda ders kitaplarının değerlendirme aracından aldıkları toplam puanların yüksek ve uygunluk derecelerinin her kitap için olumlu düzeyde olduğu görülmüştür. Ancak maddeler bazında bu olumlu sonuçlar devam etmemiş, amaç ve kazanımlar ile ders kitabı hazırlama ilkelerine riayet konusunda öğretim programına uygunluk sağlanamamıştır. Bu durum İDKAB ders kitaplarında, inanç üniteleri örnekleminde, öğretim programı ders kitabı uyumunun gerçekleştirilemediğini düşündürmüştür. Aynı husus mantıki tutarlık ile ayet hadislerde düşünmeye yönlendirmede de dikkat çekmiştir. Ders kitaplarında son yıllarda görülen olumlu değişimin devamı ve bir materyal olarak istenen nitelikleri en üst düzeyde gerçekleştirebilmeleri için farklı çalışmalarla desteklenmeleri gerektiği sonucuna ulaşılmıştır. Çalışmanın problemleri çerçevesinde içerik özelliklerinde sınıf ve kitaplar bazında yapılan karşılaştırmalar, melek ve ahiret inancı ile kader inancı gibi soyut ve ilahiyat alanında tartışmalı konuların somut olarak işlenişe konu edilmelerinin disiplinler arası çalışmaları gerekli kıldığı kanaatine ulaştırmıştır.","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"16 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139183931","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}
In this paper, I focus on controversial issues in Gianni Vattimo’s later philosophy concerning religion. In his later writings, Vattimo employs his idea of “weak thought” (il pensiero debole) to (re)interpret Christianity by claiming that as opposed to metanarratives of modernity, a weak ontology not only weakens all foundations and dominant truth claims, but also enfeebles the strong metaphysical claims of atheism such as “God does not exist.” There is no reason to be an atheist, according to Vattimo, since weak thought enables emancipation from all ideological foundations, including atheism. Therefore, Vattimo offers a new definition of secularization: In contrast to modernity’s claim that secularization is to banish religion from the states of reason and progress, he changes the target of secularization from religion to metaphysics. Hence, the rigid distinction between faith and reason is nothing but another foundation that needs to be weakened. That is why the aim of secularization in the West is not separate faith and reason, but to weaken metaphysics in order to make room for faith. Put it differently, secularization is “weak thought” itself. This idea is strengthened by Vattimo’s interpretation of Nietzsche’s announcement of God’s death. However, in Vattiminian perspective, the God announced as dead by Nietzsche is not the God of the biblical text but the God of metaphysics which philosophers have believed since Pascal. Hence, the statement that “God is dead” is basically the rejection of the metaphysical foundation built by modernity this time. Like Jesus the crucified, God in the postmodern time, too, becomes weak and is tolerant toward the other. Furthermore, like the birth of Christianity, the postmodern return of religion, in fact, depends on those who receive this announcement. For postmodernity as a philosophy of event considers the Christian event in the sense of Ereignis. That means Nietzsche never comes to “claim” that God is dead, but rather he makes an announcement of the death of God as a historical event. That is why Vattimo maintains that postmodernity is not only the overcoming of metaphysics but also now the rebirth of Christianity after the second death of God, and proposes two constituents of the postmodern return of religion: (1) the reinterpretation of kénosis as a diminution of all foundations, and (2) the recognition of truth as caritas as opposed to the metaphysical agreement over truth as an obsession with objectivity. Thus, we can conclude that Vattimo in his later writings radicalizes hermeneutics in terms of scrutinizing the idea of “weak thought” with Christianity. However, it also should not be unnoticed that employing his earlier thoughts to (re)interpret Christianity after Nietzsche’s announcement and Heidegger’s ontology, Vattimo risks the major points of his earlier consideration of hermeneutics as koine in the postmodern era. Though he draws a modest picture of the postmodern era, Vattimo falls into the e
{"title":"Weak Thought and Religion in Gianni Vattimo: Implications and Repercussions","authors":"Abdullah Başaran","doi":"10.14395/hid.1340172","DOIUrl":"https://doi.org/10.14395/hid.1340172","url":null,"abstract":"In this paper, I focus on controversial issues in Gianni Vattimo’s later philosophy concerning religion. In his later writings, Vattimo employs his idea of “weak thought” (il pensiero debole) to (re)interpret Christianity by claiming that as opposed to metanarratives of modernity, a weak ontology not only weakens all foundations and dominant truth claims, but also enfeebles the strong metaphysical claims of atheism such as “God does not exist.” There is no reason to be an atheist, according to Vattimo, since weak thought enables emancipation from all ideological foundations, including atheism. Therefore, Vattimo offers a new definition of secularization: In contrast to modernity’s claim that secularization is to banish religion from the states of reason and progress, he changes the target of secularization from religion to metaphysics. Hence, the rigid distinction between faith and reason is nothing but another foundation that needs to be weakened. That is why the aim of secularization in the West is not separate faith and reason, but to weaken metaphysics in order to make room for faith. Put it differently, secularization is “weak thought” itself. This idea is strengthened by Vattimo’s interpretation of Nietzsche’s announcement of God’s death. However, in Vattiminian perspective, the God announced as dead by Nietzsche is not the God of the biblical text but the God of metaphysics which philosophers have believed since Pascal. Hence, the statement that “God is dead” is basically the rejection of the metaphysical foundation built by modernity this time. Like Jesus the crucified, God in the postmodern time, too, becomes weak and is tolerant toward the other. Furthermore, like the birth of Christianity, the postmodern return of religion, in fact, depends on those who receive this announcement. For postmodernity as a philosophy of event considers the Christian event in the sense of Ereignis. That means Nietzsche never comes to “claim” that God is dead, but rather he makes an announcement of the death of God as a historical event. That is why Vattimo maintains that postmodernity is not only the overcoming of metaphysics but also now the rebirth of Christianity after the second death of God, and proposes two constituents of the postmodern return of religion: (1) the reinterpretation of kénosis as a diminution of all foundations, and (2) the recognition of truth as caritas as opposed to the metaphysical agreement over truth as an obsession with objectivity. Thus, we can conclude that Vattimo in his later writings radicalizes hermeneutics in terms of scrutinizing the idea of “weak thought” with Christianity. However, it also should not be unnoticed that employing his earlier thoughts to (re)interpret Christianity after Nietzsche’s announcement and Heidegger’s ontology, Vattimo risks the major points of his earlier consideration of hermeneutics as koine in the postmodern era. Though he draws a modest picture of the postmodern era, Vattimo falls into the e","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"65 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139187541","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}
Bu çalışmada Meclis-i Şûrâ-yi İslamî Kütüphanesi’nde bulunan 521 numaralı mecmuanın vikāyesindeki tasavvuf muhalifi bir Şiî âlimin kaleme aldığı notlar neşredilecek ve bu notların yaslandığı fikrî zemin tahlil edilmeye çalışılacaktır. Vikāyedeki notlar iki kısımdan oluşmaktadır. İlk kısımda 11./17. asrın ikinci yarısında yazıldığını tahmin ettiğimiz Kifâyetü’l-ʿÂḳilîn fî Maʿrifeti’l-Mübtedeʿîn isimli risaleden Şiî âlimlerin tasavvuf düşüncesi aleyhine kaleme aldıkları tasavvuf reddiyelerinin listesine dair kısa bir nakil, ikinci kısımda ise Şiî gelenekte yazılmış ilk ve en meşhur tasavvuf reddiyelerinden birisi olan ve günümüze kadar yazarının kim olduğuna dair yoğun tartışmaların yaşandığı Ḥadîḳatü’ş-Şîʿa isimli eserin nispetine dair oldukça önemli bilgiler yer almaktadır. Vikāyedeki notların ne zaman ve kim tarafından yazıldığına dair metin içinde herhangi bir veri bulunmamaktadır. Kifâyetü’l-ʿÂḳilîn günümüze ulaşmamıştır ve kaynaklarda hakkında herhangi bir bilgi bulunmamaktadır. Fakat metin içi veriler bu eserin tasavvuf muhalifi meçhul bir Şiî âlim tarafından 11./17. asrın sonlarına doğru yazıldığına işaret etmektedir. 11./17. asırda İran merkezli olarak tasavvuf muhalifi Şiî âlimler, Şiî ulemanın tarihî süreçte mutlak olarak tasavvuf düşüncesine karşı olduğunu temellendirme adına eserlerinde tasavvuf reddiyeleri listeleri oluşturmuşlardır. Ayrıca Safevîler öncesi Şiî ulemanın akaid, hadis ve rical gibi alanlarda kaleme aldıkları ve sûfîlerle ilişkilendirilebilecek sadece birkaç cümlenin bulunduğu metinler de bu reddiyeler listesine dâhil edilmiştir. Bu listeler sayesinde Şiî ulemanın tarihî süreçte istisnasız bir şekilde tasavvuf muhalifi olduğuna dair bir anlatı inşa edilmeye çalışılmıştır. Kifâyetü’l-ʿÂḳilîn isimli risalenin de böyle bir amaç için kaleme alındığı anlaşılmaktadır. Bu risalede bir kısmının akıbeti hakkında bilgimizin bulunmadığı onlarca tasavvuf reddiyesine yer verilmiştir. Vikāyedeki notların ikinci kısmında 10./16. asrın meşhur Şiî âlimlerinden Mukaddes Erdebîlî’ye (öl. 993/1585) nispet edilen ve günümüze kadar nispet sorunu çözülememiş Ḥadîḳatü’ş-Şîʿa’yla ilgili oldukça önemli bilgiler yer almaktadır. Yazarın iddiasına göre Muhammed Tâhir Kummî (öl. 1098/1687) Tüḥfetü’l-Aḫyâr isimli eserinde Ḥadîḳatü’ş-Şîʿa’nın Erdebîlî’ye ait olduğunu ifade etmiştir. Ayrıca yazar kendi döneminde Ahmed Beg Yûzbâşî (11/17. asır) isimli bir kişide Ḥadîḳatü’ş-Şîʿa’nın Erdebîlî zamanında istinsah edilmiş bir nüshasının bulunduğunu iddia etmiştir. Bunun yanında Ḥadîḳatü’ş-Şîʿa ile Kâşifü’l-Ḥaḳ isimli eser arasındaki ilişkiye dair önemli bir iddiada bulunmuş ve “Hindistan’ın Haydarâbâd şehrinde bir sahaf dükkânında Ḥadîḳatü’ş-Şîʿa’nın bazı kısımlarından seçilerek yazılan ve pek çok yerde yazarının zamanında yazıldığı zannedilen bir kitap görüldü” sözleriyle Kâşifü’l-Ḥaḳ’kın Ḥadîḳatü’ş-Şîʿa’nın tahrif olmuş şekli olduğunu ileri sürmüştür. Tarihi süreçte Ḥadîḳatü’ş-Şîʿa ile Kâşifü’l-Ḥaḳ’kın ilişkisine dair oldukça hararetli tartışmalar söz
{"title":"Bir Mecmuanın Vikāyesindeki Şiî Ulemanın Tasavvuf Reddiyeleri Listesi ve Ḥadîḳatü’ş-Şîʿa","authors":"Halil Işilak","doi":"10.14395/hid.1323567","DOIUrl":"https://doi.org/10.14395/hid.1323567","url":null,"abstract":"Bu çalışmada Meclis-i Şûrâ-yi İslamî Kütüphanesi’nde bulunan 521 numaralı mecmuanın vikāyesindeki tasavvuf muhalifi bir Şiî âlimin kaleme aldığı notlar neşredilecek ve bu notların yaslandığı fikrî zemin tahlil edilmeye çalışılacaktır. Vikāyedeki notlar iki kısımdan oluşmaktadır. İlk kısımda 11./17. asrın ikinci yarısında yazıldığını tahmin ettiğimiz Kifâyetü’l-ʿÂḳilîn fî Maʿrifeti’l-Mübtedeʿîn isimli risaleden Şiî âlimlerin tasavvuf düşüncesi aleyhine kaleme aldıkları tasavvuf reddiyelerinin listesine dair kısa bir nakil, ikinci kısımda ise Şiî gelenekte yazılmış ilk ve en meşhur tasavvuf reddiyelerinden birisi olan ve günümüze kadar yazarının kim olduğuna dair yoğun tartışmaların yaşandığı Ḥadîḳatü’ş-Şîʿa isimli eserin nispetine dair oldukça önemli bilgiler yer almaktadır. Vikāyedeki notların ne zaman ve kim tarafından yazıldığına dair metin içinde herhangi bir veri bulunmamaktadır. Kifâyetü’l-ʿÂḳilîn günümüze ulaşmamıştır ve kaynaklarda hakkında herhangi bir bilgi bulunmamaktadır. Fakat metin içi veriler bu eserin tasavvuf muhalifi meçhul bir Şiî âlim tarafından 11./17. asrın sonlarına doğru yazıldığına işaret etmektedir. 11./17. asırda İran merkezli olarak tasavvuf muhalifi Şiî âlimler, Şiî ulemanın tarihî süreçte mutlak olarak tasavvuf düşüncesine karşı olduğunu temellendirme adına eserlerinde tasavvuf reddiyeleri listeleri oluşturmuşlardır. Ayrıca Safevîler öncesi Şiî ulemanın akaid, hadis ve rical gibi alanlarda kaleme aldıkları ve sûfîlerle ilişkilendirilebilecek sadece birkaç cümlenin bulunduğu metinler de bu reddiyeler listesine dâhil edilmiştir. Bu listeler sayesinde Şiî ulemanın tarihî süreçte istisnasız bir şekilde tasavvuf muhalifi olduğuna dair bir anlatı inşa edilmeye çalışılmıştır. Kifâyetü’l-ʿÂḳilîn isimli risalenin de böyle bir amaç için kaleme alındığı anlaşılmaktadır. Bu risalede bir kısmının akıbeti hakkında bilgimizin bulunmadığı onlarca tasavvuf reddiyesine yer verilmiştir. Vikāyedeki notların ikinci kısmında 10./16. asrın meşhur Şiî âlimlerinden Mukaddes Erdebîlî’ye (öl. 993/1585) nispet edilen ve günümüze kadar nispet sorunu çözülememiş Ḥadîḳatü’ş-Şîʿa’yla ilgili oldukça önemli bilgiler yer almaktadır. Yazarın iddiasına göre Muhammed Tâhir Kummî (öl. 1098/1687) Tüḥfetü’l-Aḫyâr isimli eserinde Ḥadîḳatü’ş-Şîʿa’nın Erdebîlî’ye ait olduğunu ifade etmiştir. Ayrıca yazar kendi döneminde Ahmed Beg Yûzbâşî (11/17. asır) isimli bir kişide Ḥadîḳatü’ş-Şîʿa’nın Erdebîlî zamanında istinsah edilmiş bir nüshasının bulunduğunu iddia etmiştir. Bunun yanında Ḥadîḳatü’ş-Şîʿa ile Kâşifü’l-Ḥaḳ isimli eser arasındaki ilişkiye dair önemli bir iddiada bulunmuş ve “Hindistan’ın Haydarâbâd şehrinde bir sahaf dükkânında Ḥadîḳatü’ş-Şîʿa’nın bazı kısımlarından seçilerek yazılan ve pek çok yerde yazarının zamanında yazıldığı zannedilen bir kitap görüldü” sözleriyle Kâşifü’l-Ḥaḳ’kın Ḥadîḳatü’ş-Şîʿa’nın tahrif olmuş şekli olduğunu ileri sürmüştür. Tarihi süreçte Ḥadîḳatü’ş-Şîʿa ile Kâşifü’l-Ḥaḳ’kın ilişkisine dair oldukça hararetli tartışmalar söz ","PeriodicalId":507932,"journal":{"name":"Hitit İlahiyat Dergisi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139216537","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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