One of the tools that will be used to determine and gloss the meaning of the

Computer technology

Aristotle mentions the four classes of existence in the introductory chapter of his book, Categories.

Expressions of similitude are important Quranic concepts in terms of understanding intangible concepts related to belief, deed and ethics more simply and deeply. Issues that are difficult to comprehend are vivified via examples of natural and social life by representative expression in verses. With this aspect, expressions of similitude drew attention of many tafseer scholars and researchers. However, in the literature of Shia-Imâmiyyah commentary, some Quran issues have been reviewed as political and denominational. Some Shia-Imamiyyah interpreters referred to Imamah, walayah, Ali, Fatima, Hasan, Huseyn and imams -if the topic and main characters of similitude expression were positive- but if not positive, they referred to the first three Chalips, Muaviyah and Omayyads. This interpretation style has problems regarding the method rules. In this study, these kinds of problematic interpretations were examined about interpretation methods. These problems are generally accumulated on the integrity of Quran, narrative, language, history, method and social relations areas.

The aim of this study is to determine the professional problems of teachers working in imam-hatip

It is a known fact that numerous academic studies have been carried out on higher religious education institutions in Turkey for long years. In these studies, these institutions have been discussed from different aspects such objectives, programs, employment areas and basic problems. In this article, it is aimed to examine perceptions of the students about the faculty program through metaphors. The study group of the research consists of 73 senior students studying at the Faculty of Theology at Trabzon University in the academic year 2018-2019. Phenomenology, one of the qualitative research methods, was used in the study. For data collection “Metaphoric Perception Form for Faculty of Theology” prepared by the researcher was used and for data analysis, content analysis technique was used. Metaphors in 65 accepted forms are classified into seven categories in terms of their common characteristics. The highest percentage of the participants’ perceptions about Faculty of Theology Program was found to be the functionality (29.23%) of the program and the breadth/depth of the content and scope of the program (23.08%). In the findings title, perceptions in each category were examined with background reasons and participant statements.

The Battle of Badr is the first battle of Muslim’s in which they fought under the leadership of Prophet Mohammad and they took prisoners and get plunder. The details about this battle take part in the all Surah al-Anfal. The events occuring in the pre-war, during war and after the war take over in the cited surah in detail. The main issue that concern to our study is taking prisoner and getting plunders. The mentioned status has been taken in the 67-68th verses of Sûrah. Many of the commentators say that Prophet Mohammad is the interlocutor of 67th verse because of taking prisoners. Likewise according to most commentators, 68th verse must interprete aiming that the plunders will be allowed and that that if this judgement had not been given, a torment for Muslims’ would be sent because of taking plunders. Fahraddin er-Râzî handled and criticized two cited comments and similar comments in his tafseer. According to him, The Prophet did not take any prisoners and did not command others to take prisoners. On account of this, he isn’t the interlocutor of the 67th verse. The interlocutors of the verse are some of the companions who took prisoners while the battle was going on. Likewise, the comment Muslims would get punished if it isn’t plunders would be allowed judgement open the criticism. Because an act cannot be punished before it is prohibited. There isn’t any divine or mind-based evidence about taking ransom from prisoner is forbidden by religion. The article aims to examine and analyze the other comments put into words and criticized by Fahreddin al-Râzî about the two mentioned verses.

Ikhwan al-?afa’ are one of the most significant groups of authors of Islamic thought. Their teachings became influential where philosophy and Sufism and reason and intuition came together. Ikhwan al-?afa’ adopted Neoplatonic philosophy to Islamic thought and affected the course of events and developments of Islamic philosophy and Sufism. Nevertheless, some researchers claim to have Ikhwan al-?afa’ evaluated issues superficially and not had original ideas and approaches. However, the fact that Ikhwan al-?afa’ throughout their thoughts constituted a consistent relationship between cosmology and epistemology is a valuable success. This article aims to examine how Ikhwan al-?afa’ approached their concept of reason (al-?aql). It is possible to evaluate the concept, reason, in the contexts of cosmology, morality, and epistemology. Ikhwan al-?afa’ also used this concept carefully and consistently by taking those contexts into consideration. Reason, which refers to an important communication channel between God and human beings, is the most human side of the soul. At the end of this research, we reached the conclusion that Ikhwan al-?afa’ accept even the intuition and revelation as rational activities.

Recent adversities in the Islamic world aside, Yemen, maintains its place in the agenda with internal conflicts and the consequent hunger and misery. It is seen that this wound deepens every day. In fact, Yemen is an important Islamic Country, where great companions (sahabah) and religious scholars have emerged with their deep-rooted past. In our hadith sources, there are many narrations praising Yemen and Yemenis. In this context, it is mentioned that the Prophet pointed out the direction of Yemen and stated that faith was in this facet and that the faith and wisdom were Yemenis. It is also important that they come from multiple sahabah. Especially, the present situation of Yemen and Yemenis has brought our attention to these narrations. The examination of these narratives in terms of detection and evidence will contribute to their correct understanding and prevent them from being drawn to different parties. Because, in general terms, the ignorance of the reliability status of narratives, or misunderstanding them by taking them apart from their contexts remains one of the important hadith problems of today. In this study, the narrations praising Yemen and Yemenis are discussed in terms of detection and signification. After the sources in which these are found were determined, isnâd and text analyzes were made on the basis of the sahabah narrator. The aim is to contribute to the correct understanding and evaluation of these narrations.

This article aims at revealing the details of the reception of a philosophical doctrine, emerged firstly in ancient Greek thought from the aspiration of answering to the question of how the virtues are related, by one of the foremost figures of Islamic Philosophy, Raghib al-Isfahani (d. V./XIth Century). The doctrine, which is called “The Unity of the Virtues” in modern ethical literature, was accepted and after a particular kind of interpretation, was transformed into a solution by him. However, this solution was encapsulated, and as is, it is far away from giving satisfactory responses to the inquiries intended for its consistency and explanatoriness. Thereby, it needs to be grounded and elaborated by staying within the boundaries of the philosophy of al-Isfahani. To that end, this paper will firstly show how the doctrine emerged and then analyze its reception by al-Isfahani.

This study was conducted to test whether the psychological counseling process, including the religious dimension, is effective in eliminating the psychopathological levels of university students. The research was conducted with fifteen students studying at undergraduate level at different departments of Mardin Artuklu University. Seven of these students were applied individual psychological counseling; and eight individuals were applied psychological counseling including religious dimension. Brief Symptom Inventory (BSI) was used to select subjects and to measure the effectiveness of the application. The BSI was administered to counselors immediately before the psychological counseling intervention, immediately after the intervention period was over, and 6 months after the last test was administered. The data collected to test the psychological counseling intervention on the psychopathological levels of the clients were analyzed using the SPSS 21.0 package program and the Mann-Whitney U and Wilcoxon Marked Ranks tests were used. As a result of the research, it was determined that the individual psychological counseling application which included the religious dimension had a permanent effect on the decrease of the psychopathology levels of the university students, and that it was more effective than the individual psychological counseling without lowering the general psychopathology level with somatization, obsessive-compulsive thoughts, depression and anxiety sub-dimensions.

Religious obsession is a psychological disorder, which generally emerges in religious people. It is also known that individuals with different religious orientations are affected at different levels from psychological disorders. In this article, the relations among religious orientations and religious obsession scores of university students in Faculty of Theology is examined with variables such as gender, economic status and gratuated high school. The sample of the study consisted of 195 (92: Male, 103: Female) students who are studying in the Faculty of Theology at Istanbul University in the academic years of 2018-2019. In the research, ‘The Religious Orientations Scale’ and ’Penn Inventory of Scrupulosity’ were used. In order to determine the relations among variables; frequency, Independent sample t-test, one way ANOVA, and Pearson correllation analysis were applied in SPSS statistics 18. In the research, it is found out that there is a significant positive correlation among the level of extrinsic religious orientation and religious obsessions.

Al-Masjid al-Aq?a is considered by the Muslims to be one of the three great mosques on earth. Also, its importance and merit have been mentioned and emphasized in religious texts. There is a consensus among classical Sunni scholars that it is located in the Jerusalem region. It could be said that -excluding the Shiites-, there has been no debate among Muslims regarding the place of al-Masjid al-Aq?a, until the second half of twentieth century. However after that, various claims have been set forth regarding its place; whether it is located in Jerusalem, based on diverse reasons. As far as we could find out, the first person to launch these debates is the British orientalist Alfred Guillaume, with his article published in 1953 regarding the issue. Based on some reasons, he alleged that al-Masjid al-Aq?a is not located in Jerusalem, but in a region called Ci‘rane (a place near Mecca). Afterwards, some contemporary researchers in Turkey shared the same idea with Guillaume, -in consequence-, despite having partially different reasons. It is of great importance to determine to what extent those debates are realistic, and also to evaluate them in a healthy manner; with a view to understanding some certain historical events in an accurate manner, especially the event of Isra. Therefore, this article investigates critically diverse views and approaches of Guillaume related to the place of al-Masjid al-Aq?a.

This research deals with the place of well-known companion Alâ b. Hadramî in political, administrative and military activities during the caliphs of Rashid and the Prophet (pbuh). Alâ, a member of a family from Hadramevt and born in Mecca, became a Muslim before the treaty of Hudaybiyyah, and migrated to Medina. He was a messenger of the letter of invitation to Islam sent to the Emirate of Bahrain, Münzir b. Sâvâ. After the conquest of Mecca, Alâ, who was sent to Bahrain with his special authority to collect zakat and jizya as well as the invitation to the religion, was dismissed from his post shortly before the death of the Messenger of Allah. Alâ was reappointed to the Emirate of Bahrain by the first Caliph, Abu Bakr. He died on his way to assume the governorship of Basra. (d. 14/636)