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Abū Bakr Ibn al-ꜥArabī, who is among the pioneer scholars raised by Andalusia, which has an important place in the history of Islamic thought, was also engaged in theology as well as tafsīr, hadīth and fiqh. In this study, which was written to point out the depth of the author, who stands out as a faqih and muhaddith, in the field of theology, his ideas about divine will were chosen as the subject. In this respect, his views on issues such as the antiquity of the divine will, its unity, its coexistence with the essence, its connection, its encompassing, the debates on whether to use the phrase “he wishes for sins”, and the determination of words synonymous with it and expressions that can or cannot be attributed to it are discussed. To maintain focus on a specific aspect of the subject in a more limited area, the issue of accident and fate, which has a close relationship with the divine will’s connection, has not been addressed. The views of the author have been determined from his works in which he expressed his opinion on the subject, especially the theological work called al-Mutawassiṭ fī l-iʿtiqād, and references have been made to the leading theologians of the sect in order to show where these views stand in the Ashꜥariyye sect to which he is a member, and also some evaluations have been made. In this way, efforts were made to enrich the study. [ABSTRACT FROM AUTHOR]

When Mu’tazila is the case, one of the first matters that comes to mind is rationalism. Similarly, when Mu'tazilite rationalism is the case, ma'rifatullah is one of the first examples to be given. In Kalām, ma'rifatullah is discussed under the subjects of al‐Husn‐al‐Qubh, knowledge and opinion. As a central matter of discussion for Kalām schools, ma'rifatullah has been the subject of a great many studies in today’s world. In some of these studies, the matter was analysed either generally according to sects in general, or according to major Mu'tazilite scholars. Here it is stated that Mu'tazila considers ma'rifatullah as a mental responsibility and that it regards intelligence as the ultimate source of knowledge, however the role of khawatir is not mentioned. Yet, in certain studies the role of khawatir in ma'rifatullah has been touched upon only briefly. In this study, however, the quality, source and the required conditions of khawatir, a motive to which theoretical content was attributed by Mu'tazila specifically in the context of reaching ma'rifatullah, are analysed. Furthermore, towards the role of khawatir in the subjects of intellect and ma'rifatullah, Mu'tazilite views are provided. Finally, the state of Mu'tazila for being adjudged as rationalist is evaluated within the context of ma'rifatullah. In this regard, it has been determined that Mu'tazilite thinkers increased the functionality of intelligence, which they consider to be an important epistemological source, by supporting it with khawatir. They even stated that khawatir needs to possess certain requisite qualifications to eliminate the mind’s possibility of making mistakes about obtaining knowledge, and with that they showed that it is actually possible to have objective information in a metaphysical field. Besides, khawatir was attributed a kind of warning function acting as a precaution for guiding to the right path, rewarding –which is the purpose of being created- and especially for reaching to ma'rifatullah because it warns about the negative consequences of actions. However, in connection with the act of reasoning initiated by khawatir, they stated that responsibility for ma'rifatullah can emerge out. For this reason, they almost achieved a consensus on the suggestion that it is wajib/obligatory for everyone to have khawatir, and one cannot be obliged to be responsible about reaching ma'rifatullah. As a result, according to Mu'tazila in religious and moral fields the functionality of intelligence, which is connected to Allah in one sense, increases with khawatir. On the other hand, just as “intelligence” independent from Allah is unimaginable, people don’t have a certain thinking potential, but they have thinking potentials in a rate defined by Allah. Therefore, in terms of ma'rifatullah, the provision that Mu'tazila is rationalist can be said to be wrong, or at least deficient. [ABSTRACT FROM AUTHOR]

Bu çalışma, Muhammed b. Adem el- Bâlekî’nin Akaid ve İslam Felsefesiyle ilgili sorulara güzel ve güçlü bir üslupla verdiği cevapları ele almaktadır. el-Balekî، muhtelif kitaplar üzerine haşiye ve ta’likleri bulunan büyük bir alimdir. Dolayısıyla bu çalışmanın iki hedefi bulunmaktadır: Birincisi, bu sorulara ışık tutmak، el-Balekî’nin kabiliyetini ve birçok ilimdeki derinliğini ortaya koymak; ikincisi ise، Nahiv’in bütün ilimlere nasıl hizmet ettiğini ve Akaid’le olan ilişkisini açıklamaktır. Nahiv ilminin bu işlevini anlamak gerekir. Zira nahiv ile diğer ilimlere vasıtasıyla. Bu ilimlerden birisi de, akaiddir. Akaid ile nahiv ilişkisi ve iki konu üzerinde durulmuştur: Allah Teala’nın ilmiyle kelamı arasındaki fark ve Hz. Peygamberin “Allah bir yalnızlık halindeydi; ne altında hava، ne de üstünde hava vardı.” hadisi. Sadece iki soru seçmemin nedeni، İslam akaidiyle ve dil ile ilgili kelimelerin bu sorularda bulunmasındandır. Dikkat çekicidir ki kâinatta، içinde bulunduğumuz ana kadar karanlıkta kalmış birçok önemli eser mevcuttur. [ABSTRACT FROM AUTHOR]

In the Islamic tradition, there have been differences in method among İslamic schools in understanding religious texts. These differences in approach also emerge in the perceptions of God, the central element of Islamic theology. The main problem with God is based on the fiction that He is different from the created universe. When God, as a theological acceptance, is different from the world, the theological discourse difficulties caused by the difficulties of perception about Him have also been the source of inevitable discourses and claims among the schools. In this study, with the assumption that the bilâ kayfa approach, which is emphasized as a method Ahl al-Hadîth's effort to understand religious texts is a product of the effort to glorify and sanctify Allâh. It has also been tried to determine what this religious approach, which is used extensively by Riwâya schools, means theologically, and whether this school differs from its counterparts in using this method. Another subject included in the study is to determine whether there is a difference between the Ra’y and Riwâya theological schools in terms of using this religious approach. In addition, the theological reasons that reveal the arbitrary approach are also tried to be determined within the framework of our study. This study claims that arbitrariness, which is presented as a theological discourse, expresses a theological silence, therefore, it is an attitude of refuge due to the theological deadlock. As a theological attitude, it assumes that arbitrariness, which is highly respected in the Islamic tradition, is a huge void as a theological discourse, therefore it has no meaning. However, this helplessness is not a weakness caused by the inadequacy of scholars, but a human helplessness resulting from the inability to perceive Allâh due to his different qualities from the universe. Therefore, the theological stance in question is assumed to be the theological silence caused by God's difference from the universe exceeding human potential. [ABSTRACT FROM AUTHOR]

The newspaper Medeniyet, which was the most important publication organ in which Muslims in the Tsardom of Bulgaria after its separation from the Ottoman Empire shared their political, literary, scientific, and intellectual issues, was published for 375 issues in different periods of not more than fifteen days between 1933 and 1944. Medeniyet, a continuation and representation of Ottoman/Turkish scientific and cultural heritage in terms of language and content, was published in Ottoman Turkish. With his literary personality, poems, cause, and struggle, Mehmed Fikri, who was also the editor-in-chief of Medeniyet for a time, was compared to our national poet, and was also known as "the Bulgarian Mehmed Akif." Mehmed Fikri's most notable publication, among his many in Medeniyet, is certainly his series of articles titled "Al-Ghazali, His Life and Philosophy," which he authored on Al-Ghazali and serialized across 25 issues. In the present article, after providing background information about Mehmed Fikri's life, personality, case, and opinions, the content of his works on Al-Ghazali is presented, followed by evaluations in the conclusion section. Mehmed Fikri used this series of articles to introduce the great thinker Al-Ghazali to Muslims of his time, particularly the society in which he lived, in order to point Muslims in the right direction in terms of faith and thought. In our opinion, uniqueness of Fikri's works on Al-Ghazali's philosophy is that they indicate how a Muslim individual with concerns and a cause may actualize Al-Ghazali in the twentieth century, rather than his scholarly contribution to studies on Al-Ghazali. [ABSTRACT FROM AUTHOR]

It is known that Maturidiyya and Ashꜥariyya, who united under the umbrella of Ahl al-Sunnah differed on some issues. Among the issues that this first sect considers different from the second is the mental permissibility of the disbeliever’s forgiveness. While Maturidiyya took a negative attitude in this regard, Ashꜥariyya allowed this. The sects, who allied themselves when such a thing was not possible in terms of the relevant texts, disagreed on the rational possibility of the matter, depending on their approaches on some other issues. Maturidis, who argue that blasphemy cannot be the subject of amnesty in the mental plan, except for the religious dimension, have applied to various evidences in this context. The relevant evidence, most of which was put forward by Imam Maturidi himself, is basically based on the understanding that Allah is wise, and accordingly the forgiveness of unbelief, which is unwise, cannot be performed by Him. In detail, it was based on reasons such as the fact that unbelief does not contain any good, that it is in an eternal position of faith, that it is qubh in essence and that its prohibition cannot be considered to be lifted, that its forgiveness is not in an appropriate position of forgiveness, and the aforementioned amnesty will put good and evil in an equal position. [ABSTRACT FROM AUTHOR]

Man was interested in certain beliefs with the need for research that existed in his creation. The nature of astrology and its impact on human life is one of these beliefs. It has become a matter of curiosity how Islam evaluates the issue common in today’s society. This research is about the taking of astrology in the context of Qur’an verses and evaluating it in terms of faith. In the study, the consistency of the value of the concept of astrology in the Qur’an and the meaning it creates in the minds and beliefs of individuals is examined. It has been investigated whether it is consistent for stars to influence human will. It is emphasized whether the definitions related to astrology are appropriate in terms of belief and a Qur’anic basis of astrological beliefs. Taking into account the day man was born, based on the state of the sky on that day, the position of the stars and their influence on human will, the business of commenting on his fate is just a guess. Classifying people by the time period in which they were born, attempting to provide information about their future, may not produce consistent results. Such endeaths are not appropriate according to the Islamic religion because they have fortune intentions. Islam has an attitude that sets boundaries against religious superstitions. [ABSTRACT FROM AUTHOR]

In the Islamic cultural tradition, there have been concepts and texts that set the agenda that determine the direction and differ from their counterparts in terms of the width of their sphere of influence. One of these concepts that determines the agenda is the concept of "al-sawâd al-Â'zam". The concept, which is used extensively in the tradition of sectarianism, is actually a part of the text, not an independent text. The concept represents a strong expression that can be used in the same sense and instead of the concept of community. This concept, which has political, religious and legal contexts, has been a transformative concept that has an important mission in shaping the tradition. Used by the first generation of Muslim pioneers, the concept seems to have been a source of intellectual marginalization as well as determining the social and political sphere. Although the concept of congregation is particularly intense in its political context, “al-sawad al-â’zam” has become an instrumentalized concept in marginalization in terms of the tradition of sectarianism. Due to the concept's power of influence in the distinction between truth and falsehood, it has also become a name for studies on the subject. Our study is aimed at determining the effect of the concept of "al-Sawad al-Â'zam" on the building of the Muslim mind. [ABSTRACT FROM AUTHOR]

The study aims to evaluate the content of the risālah named Risālah al-İrādah al-Juz’iyyah by Hayātī Ahmad Afendī (d. 1229/1814), as well as to draw attention to the original and contributing sides of the risālah. In addition, in this study, the critical edition and translation of the risālah will also be done. It is known that a writing circle of various qualities about the al-irādah al-juz’iyyah from the Ottoman intellectual circle found and developed. This summary (mukhtaṣār) risālah, which aims to ground the views on human actions, seems to try to summarize the issue without getting into intense discussion points. It can be said that the risālah aims to make the subject understandable in general terms and to determine the approaches on the subject. [ABSTRACT FROM AUTHOR]

One of the matters emphasized with utmost care in Islam is the Belief in Hereafter. The only sources regarding this matter are the Qur'an and the hadith of Prophet Mohammad. The concept of the hereafter should not be addressed as annihilation or destination, but rather as a new beginning. In a broad sense, the concept of hereafter covers life in grave, reinvigoration, and existence in the afterworld. This study aims to evaluate the ideas of Ebu'l-Mu‘in en-Nasafî, who is the most important Maturidi theologian after Abu Mansûr al-Maturidi, on "Belief in the Hereafter". In this regard, his criticisms and thoughts on this matter will be tackled within the framework of kalam. Several concepts such as the parts, functioning and the conditions of the hereafter will be covered under sub-headings; views of different sects regarding these concepts will be mentioned, and the evaluations made by Nasafî on this subject will be tried to be explained in line with the Maturidian perspective. [ABSTRACT FROM AUTHOR]

One of the areas of intellectual competence Bahāeddīnzāde, one of the important scholars of the rise of the Ottoman Empire, is kalām. He commented on Abū Ḥanīfa’s faith treatise called al-Fiqh al- Akbar. Author, who has written a more comprehensive work in relation to the sharhs made to the same work, has also systematically studied the imamate opinion of Shia. At the first stage, he conveyed his own approach to the Imamate, and then discussed the conditions of superiority, infallibility and that there be “nas” about his, which Shia sought for the imamate, unlike Ahl al-Sunnah. At this point, he objectively mentioned the evidence of Shia and immediately gave them answers. He then examined the claims and evidence of this sect that Hz. Alī carried the conditions necessary for the imamate and then responded to them. The author, who uses moderate language both in explaining and responding to Shia's views, has richly addressed the issue. Although he kept his answers short, his contact with different evidence on the subject and his response to them separately in general added richness to his presentation of the imamate issue. [ABSTRACT FROM AUTHOR]

These paper is dealt with and evaluated Abu Hanifa’s views on human freedom. Abu Hanifa’s influence on human freedom to the scholars who came after him was evaluated in the context of the Allah-human relaitionship. The examination of human freedom, which is difficult to explain and solve within the framework of the views of Abu Hanifa, will be an illuminating light on the issue. Human freedom is closely related to man and the will of Allah. Fort his reason, in order to achieve an explanatory conclusion on the subject, Allah and human aspects should be addressed together. The main question that arises is: In addition to the absolute will of Allah, whether man has freedom, if there is, what is the dimension of this will. In this context, the issue of human freedom was addressed through the title of divine will, human wiil, responsibility and whether it has an effect on human actions. Abu Hanifa’s views on human freedom are remarkable in terms of preserving the Ahl al-Sunnah and preveting deviant thoughts. Our research, which covers a descriptf study based on literatüre as a method; it is important for people to address the extent of responsibility. [ABSTRACT FROM AUTHOR]

There have been important debates among both Mutakadimin (early period) and Muteahir (late period) theologians on the subject of " voluntary acts of man", which is one of the most fundamental topics in the history of Kalam. In this context, some theologians responded negatively to this question in connection with their imagination of God, while others responded positively. The scholars in the first group said that God does not create human acts, while Among the scholars in the second group, two different approaches emerged: some of them argue that God is the only creator of human actions and therefore these acts cannot be compared to man. Although some of them are God, the creator of human actions, still these actions argued that it can be pet. The theologians, who are in this second group and arguing that although God creates human acts, human actions can be attributed to him, applied to the concept of "kasb" which is a Quran term. Esh'arî and Mâturidî made an effort to establish a relationship between human responsibility and human action with an interpretation related to the term "kasb" in question. In this study, the "kasb" theory of different sects will be discussed. It aims to reveal the method of relating the sects in question to human actions with human responsibility. [ABSTRACT FROM AUTHOR]

Horasan and Mawaraunnahr region is a region that has hosted many religious, political, philosophical and sectarian formations throughout history. Undoubtedly, Abul Barakat an-Nasafi is one of the important scientists of the Khorasan and Maveraunnehir region. He has opposed many groups and denominations that he has adopted and accepted in relation to the Hanafi-Maturidi's Kalam tradition, which has emerged during his time and which he has adopted as an anti-Sunni. Between the III.-VII./IX.-XIII centuries Muhammad bin Karram (d. 255/869), an important Kalam School's in Khorasan and Maveraunnehir and its movement is a sect that Abul Barakat an-Nasafi has attracted a lot of attention. Nasafi intensified his criticism of Karramiyyah in general with his in the Notion of Allah and idea of greatness. In some cases, although Nasafi's criticism of the theological views of Karramiyyah has a right share, it is understood that some criticism and criticism approaches with emotional basis and assumptions that are completely out of the scientific and objective framework. [ABSTRACT FROM AUTHOR]

Sources of Central Asian Sufi culture are based on Abu Hanifa. Because the main elements that nourish the veins of Central Asian Sufism emerged in Abu Hanifa's work in Kufa. His rationality, moralism, especially in the field of rhetoric and law, have inspired many scholars and thinkers. The tradition of being tolerant and understanding of the people who emerged in the thought system of Abu Hanifa, gaining their sympathy, and even penetrating the worlds of mind and heart, has taken the place of Khorasan and Mawaraunnahr directly from Kufa Hanafi Kalam school over time. The most obvious reflection of this interaction was Muhammad bin Karram, which played a major role in shaping theology of Kerrami and Yahya bin Muaz ar Razi, Ibrahim bin Ahmad al Khavvas, and Abu Muti Makhul an Nasafi who tried to keep this theological understanding alive with a mystical idea. For the first time in Islamic history, Ibn Keram, a formal and systematic educational institution, and a direct influence on the shaping of the madrasah tradition, has taken an active role in the scientific movements in Central Asia with the inspiration from this line. In this article, the influence of the concept of zuht, which has been taken over from Abu Hanifa, on Central Asian scholars, has been examined. [ABSTRACT FROM AUTHOR]