Theology (English)

Throughout history, the main purpose of people in every society has been to reach happiness and truth. In line with this purpose, humankind has also noticed the obstacles that are in front of it or that may be possible, and have sought ways to get over with them. It can be said that the problem of evil emerged with this kind of search. Evil can be evaluated as a general name given to situations or formations that come from nature or consciously arise from humans.  In the context of this definition, then, three types of evil can be mentioned; evil that is metaphysical, physical and moral. We can say that metaphysical evil is the incompetence of the being, that is, its inherent incompleteness. Physical evil, disasters, epidemics, etc. are natural occurrences. The pain and sorrow that result from these are also included in this evil. On the other hand, moral evil is suffering as a result of human action, such as holocaust, wars, cruelty. In fact, the basis of these last two evils is metaphysical evil. However, the part that philosophy and religion philosophy focuses on and deals with is the evil created by God and believed to harm existence. There is a questioning is based on why He created it. 
      The problem of evil includes the idea that God's attributes of power, will and goodness cannot be defended to the same degree, and the theist systems that defend this are in contradiction. Natural evils can be explained by natural causes in some way, but the fact that an absolutely good god created evil cannot be explained, and it always appears as a question that awaits an answer. World religions have produced different solutions to this problem. However, these solutions have developed in line with the perspectives and understandings of their own religions. However, these solutions have developed in line with the perspectives and understandings of their own religions. For example, according to Zoroastrians, there are two gods and both are opposite to each other (good and evil god). According to Hindus, the world is an illusion, (maya) with good and bad. In monotheistic religions, there is a monist and dualist point of view. Rather, they try to explain a moral dualism by approaching it in a metaphysical monism. It is seen that Epicurus dealt with this subject for the first time in the history of philosophy. Later, many philosophers such as Hume also touched upon this issue.  The general point is that there can be no god on the one hand and evil on the other. This dual proposition remains contradictory. Because if one is true, the other proposition will have to be false, which leads to unreason. According to some views, goodness is the complement of evil and evil is the complement of goodness. That's why they say evil must exist. Other theist scholars directly denied the existence of evil.  All these arguments have been subjected to serious criticism. In this study, I will try to deal with theistic approaches among all these theories and approaches, and to what extent they are consistent and if there are inconsistent parts, what kind of changes can be made in them.

Bu çalışmada var olan iki örnek anlatımı ele alarak ve bunları mukayese ederek bir analiz yapmaya çalışacağız. Bu örnek anlatımı şu şekilde sıralayabiliriz:
1-) Kutadgu Bilig'deki dört temel karakterden dördüncüsü olan Odgurmuş (Uyanmış), eserde anlatıldığına göre ibadet maksadıyla uzlete çekilmek için dağa çıkmıştır. Onu Güntogdı ve Ögdülmiş karakterleri şehre geri çağırmak üzere ikna etmeye çalışırlar.
2-) Hoca Ahmet Yesevi, 63 yaşına geldiği zaman Hz. Peygamber (sav)'e olan sevgisi ve bağlılığından dolayı, O'nun vefat ettiği yaşa geldiği için artık yer üstünde yaşamaktan hayâ eder ve yer altında yaptırdığı bir odada yaşamını ve ibadetlerini devam ettirir.

Terrorist organizations Neo-Kharijism and ISIS (Islamic State of Iraq Damascus) are organizations with extremist religious ideologies that are of great concern to the international community today. Neo-Kharijite is a modern continuation of the Kharijite movement in Islamic history and is a radical sect that emerged in the 7th century. Neo-Kharijite took a radical direction, interpreting the teachings of Kharijite even more extreme. It rejects the accepted interpretation of Islam, calls other Muslims "hypocrites" and justifies violence. Neo-Kharijism is an ideology that divides societies and can lead to violence and political turmoil. ISIS, on the other hand, is a terrorist organization that adopts the ideology of Neo-Khariji. Having emerged in Iraq and Syria in 2014, ISIS expanded rapidly and sought to establish a "caliphate" under the name of the "Islamic State". Incorporating radical elements that adopted the Neo-Khariji ideology, ISIS displayed the ideology in its activities. The organization legitimized the widespread use of violence and terrorism, and resorted to brutal methods such as mass murders, attacks, and hostage-taking. ISIS has promoted violence against other Muslims by calling them "hypocrites". The group has created instability and chaos, especially in the Middle East and North Africa regions, and has become one of the leading actors in global terrorism.
            The link between Neo-Kharijism and ISIS can be characterized as an ideological and doctrinal relationship. ISIS has carried out radical actions by adopting the ideology of Neo Kharijism. However, Neo-Kharijism is not limited to ISIS; Similar ideological elements can be seen among different terrorist organizations and extremist groups. Such ideologies, combined with political, social and economic factors, can lead to dangerous consequences such as terrorism and radicalism. On the other hand, ISIS is a terrorist organization that adopts the ideology of Neo-Kharijsm. Having emerged in Iraq and Syria in 2014, ISIS expanded rapidly and sought to establish a "caliphate" under the name of the "Islamic State". Incorporating radical elements that adopted the Neo-Kharijism ideology, ISIS played a central role in its activities. The organization legitimized the widespread use of violence and terrorism. The group has created instability and chaos, especially in the Middle East and North Africa regions, and has become one of the leading actors in global terrorism. Organizations such as Neo-Kharijsm and ISIS pose a great threat to global security, while at the same time they are seen as deviations against the peaceful and tolerant message of Islam. Therefore, a more detailed analysis of the origins, ideologies, activities, and impacts of terrorist organizations such as Neo-Kharijsm and ISIS is important to understand how these ideologies spread and how terrorism should be addressed as a global problem.

Among the uṣūl books of Ḥanafī fiqh literature, except from the Karkhī´s Risālah, al-Fuṣūl is the first book which has reached today. al-Fuṣūl has an extremely important place thanks to the detailed insights into the uṣūl tradition of the Ḥanafī scholars who lived from the time of the establishment of the Ḥanafī school up to the 10th century. Besides his own ideas, it served as a main base for the opinions of the previous authorities, especially from Iraqi ecole of Ḥanafī School. It also deeply affected later scholars like Dabūsī, Pazdawī, Sarakhsī.

“People of the Book” (ahl al-kitāb) consists of Jews and Christians who, according to the Qur’ān, received revealed Scriptures; Torah and Gospel. For Muslims, all previous scriptures have exactly the same content with the revealed Qur’ān but the current content of these scriptures are not the same what Qur’ān states.

Although taḥrīf has been literally interpreted in different ways, such as to transfer an object from its place to another, an omission or an addition of a letter or a change in grammatical inflections and so forth, it is an Arabic term basically used for the alterations of previous books of Judaism and Christianity in the Islamic literature. The issue of falsification of previous books has been criticized based on Qur’ānic contemplation by many scholars from the earliest time in the Islamic world. The thesis of Muslim scholars about this issue have differed from each other. This paper explores that the majority of the Muslim scholars believe that the text of the previous scriptures, at least Hebrew Scripture, remained intact or unaltered; if there is an alteration, it must be in sense not in the text.

The aim of this paper is to examine the concept of falsification and the critics of scholars about taḥrīf in a comparative way. Special emphasis is given to both Eastern and Western studies in order to clarify the issue in a collective way.

Al-Fiqh Al-Islami written by Muhammad Akram Nadwi is a collection of the fiqh (Islamic jurisprudence) of Imam Abu Hanifa and his school of thought. The author, generally, follows traditional subdivision and ordering of topics regarding Islamic jurisprudence, throughout his work. First volume of this compilation begins with 'purification' which is a precondition for the validity of prayer.

The Sufi order known as Naqshbandi has been described as one of the fastest growing, long lasting and most important order in Turkey, Syria, Lebanon, the Balkans, South and Central Asia, Malaysia and Indonesia as well as in other parts of the world.  There are some important figures contributed to the foundation of Naqshibandiyya tariqah in terms of its practices and beliefs. They’re mainly counted briefly as Abu Yazid al-Bastami who represented malamatiyya tradition; Abu al-Hasan al-Kharaqani who introduced uwaysi tradition; Abd al-Khaliq al-Ghujduwani who introduced silent dhikr  based on the example of Abu Bakr al-Siddiq, which it become a distinctive character of the order and formulated kalimat-i qudsiyya; Baha' al-Din Naqshbandi who is founder-figure solidified the practices of his masters, eliminated some practices and added some practices such as sohbet, rabita, khatme, and three more principles to eight and these eleven principles constitute basic principles of Naqshibandiyya which all salik (who follows the spiritual path) must follow; Ubaydullah Ahrar who established institutionalized sohbet,, tawajjuh and khalvat dar anjuman and introduced a new kind of religious activism in relation with the political arena and lastly Ahmad Sirhindi who is known as mujaddid at-tsani or Imam-i Rabbani introduced the concept of wahdatus shuhud and emphasized the superiority of shariah rather than sufism and superiority of nubuwwat rather than walayat.

In this paper, formation of Naqshibandiyyah, with above mentioned figures will be studied in the light of its main beliefs and practices.

This article seeks to examine the positions of both scholar regarding the issue of God’s knowledge by giving the core-ideas of Avicenna and main objections raised by Ghazālī for that ideas and lastly making the evaluation about consistency of positions within itself.

Al-Fiqh Al-Islami written by Muhammad Akram Nadwi is a collection of the fiqh (Islamic jurisprudence) of Imam Abu Hanifa and his school of thought. This work covers rulings of Hanafi Fiqh alongside the examples from current day issues. The author, generally, follows traditional subdivision and ordering of topics regarding Islamic jurisprudence, throughout his work. First volume of this compilation consists of three main topics: purification (ṭahāra), prayers, funerals.

Al-Fiqh Al-Islami written by Muhammad Akram Nadwi is a collection of the fiqh (Islamic jurisprudence) of Imam Abu Hanifa and his school of thought. This work covers rulings of Hanafi Fiqh alongside the examples from current day issues. The author, generally, follows traditional subdivision and ordering of topics regarding Islamic jurisprudence, throughout his work. Second volume of this compilation consists of three topics: zakat(almsgiving), fasting and hajj.

On sekizinci yüzyılın sonlarından başlayarak yirminci yüzyılın ortalarına kadar devam eden süreçte İslam dünyası batılı ülkeler tarafından işgale ve sömürgeciliğe maruz kalmıştır. Bu dönemde İslam toplumlarının hal-i pür melâlini telafi etmek amacıyla geliştirilen; ihya, ıslah ve tecdid fikirlerini bünyesinde barındıran İslamcılık, sömürgeci güçlere karşı verilen mücadele ortamında zuhur etmiştir. Düşüncenin fikri temellerini adeta reaksiyoner bir tavırla atan İslamcı aydınlar, bir yandan modernleşmenin getirdiklerini dışlayarak İslam’a ait pek çok kavramı yeniden yorumlamış bir yandan da geleneksel İslam’a dair birtakım yanlış uygulamaları ortadan kaldırmak ve yeni olana uyum sağlamak adına çalışmalara başlamışlardır.Ancak Mısır’da İslamcılık, yirminci yüzyılda (1928) İhvan-ı Müslimin teşkilatı, teşkilatın kurucusu olan Hasan el-Benna ve teşkilatın El-Benna’dan sonraki ideologu olan Seyyid Kutub ekseninde dönüşüme, diğer bir ifade ile kırılmaya uğramıştır. Öncesinde elitist bir tarafı olan ve entelektüellere dayanan söz konusu İslami söylem, El-Benna ve Kutub ile popülist bir siyasal ideolojiye dönüşmüştür. 1980’li yılların başlarına doğru Mısır’da İhvan-ı Müslimin’in bünyesinden çıkan Cemaat el-İslami, Tekfir ve Hicre, Tanzim el-Cihad gibi pek çok radikal İslamcı örgüt zuhur etmiştir.

Kahire Radyosu’nun ilk programı olan Arapların Sesi radyo programı döneminin en etkili medya araçlarından birisiydi. Arap dünyasında medya politikasının başlamasına sebep olan söz konusu radyonun verdiği mesajlar 1950’li yıllarda bölgede siyasi haritayı yeniden şekillendirirken aynı zamanda Arap milliyetçiliği kavramının halk kitleleri tarafından benimsenmesinde etkili olmuştur. Öte yandan Kahire Radyosu’nda şarkıları yayınlanan Ümmü Gülsüm de Mısır’ın Pan-Arapçılığına üst düzeyde hizmet etmiştir. Bu çalışmada Arapların Sesi radyosunun, emperyalist ve sömürgeci devletlere karşı nasıl bir propaganda siyaseti izlediğine değinirken Abdünnasır’ın milli egemenlik, bağımsızlık, Arap birliği mesajlarını ve bu mesajlar çerçevesinde yürütmüş olduğu ideolojik kampanyayı ve Ümmü Gülsüm’ün bu kampanyaya katkılarını temel araştırma yöntemleri ve ilgili literatür ışığında incelenecektir.

“Voice of the Arabs” which is the first program of Cairo Radio, was one of the most effective media organs of its time. The messages of the radio, which led to the beginning of media policy in the Arab world, reshaped the political map in the region during the 1950s and it was also effective in influencing popular masses with the idea of Arab nationalism. This article aims to discuss how the Voice of Arabs conveyed the propaganda policy of Nasır carried out against the imperialist and colonial states and his ideological campaign to spread his messages regarding national sovereignty, independence and Arab union etc. to the public masses and the Umm Kulthum’s contribution to this propoganda in the light of basic research methods and literature review.

Malezya Federal Anayasası, ülkenin İngiltere’den 1957 yılında bağımsızlığını kazandığı yıl yürürlüğe girmiştir. Anayasaya günümüz şeklini kazandıran arka plan ve etkiler ise oldukça karmaşık bir yapı arz etmektedir. Anayasanın oluşum sürecinde sömürgesi olduğu İngiltere etkisinin yanı sıra, vatandaşlık meselelerinden devletin federal yapısına kadar nüfuzunu çok daha fazla hissettiren İslam’ın başat bir rolü olduğu belirtilmelidir. Bu makalede, Malezya Anayasası’nda İslam’ın etkisi, tarihi arka plan, bölgenin 1957’ye kadar tecrübe ettiği İslamlaşma serüveni ve bağımsızlığını kazandıktan sonra Anayasanın yazılış sürecinde meydana gelen gelişmeler ışığında incelenecektir.

Federal Constitution of Malaysia is firstly enacted in 1957 when the Malays gained their independence from British. However, the background which gives the current shape of the constitution is very complexity and arguably discussable. Although British influence while drafting the constitution cannot be undermined, it still preserves indigenous characteristic of Malays and as well as that of Islamic. The latter one is actually the core component of the constitution which has been felt throughout the constitution from the issues relating to citizenship to the federal structure. So, this article seeks to examine Islamic position in the constitution of Malaysia in a comprehensive way by analyzing the historical background of the constitutional development; Islamization of the region and its political effect until 1957, then drafting process of the constitution after independence of Malaysia and lastly Islam in the constitution.