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Abu Muhammad Ali b. Ahmed b. Hazm al-Andalusi (d. 456/1064), the greatest exponent of the Ẓahiriyya school, was a scholar producing important works with his identity as a jurist, hadith scholar, historian, literary man, and poet. He also persistently defended the understanding of Ahl as-Sunna against the sects that emerged within Islamic thought as he defended the superiority of Islam against other religions. In his works, he covered almost every topic of the kalam science; in this context, he was especially interested in topics related to the possibility of prophethood, the prophethood of Muhammad and his being the last representative of the prophethood chain. Therefore, this study, based mainly on his works such as al-Fasl, al-Usul wa'l-Furu, ad-Durr fi ma Yecibu i'tikaduhu and Ilm al-Kalam ala Mazhab Ahl al-Sunnah wa'l-Jama'a, deals with the topics of the possibility of prophecy, the prophethood of Prophet Muhammad, and the role and importance of miracles in proving it in the view of Ibn Hazm. Almost all Islamic scholars have based their systems for recognizing prophets on the evidence of miracles. According to them, a person who claims to be a prophet must bring extraordinary evidence to confirm his claim, and it is necessary for him to do so in order to make his opponents religiously responsible. For an event to be considered evidence that confirms the prophet's claim and to be called a miracle, it must have some characteristics, such as: it must be a divine act; it must appear in an extraordinary manner; it must occur together with the claim of prophecy and challenge; and it must occur immediately after the claim of the prophet. Therefore, it is believed that evidence that possesses these characteristics can prove the correctness of the claimant without needing any other evidence. The kalam scholars only call those events as miracles, which have the characteristic of challenging the dozens of evidences that prove the prophet's truthfulness. Therefore, it is without a doubt that the concept of miracle is a special concept invented by kalam scholars. When looking at Ibn Hazm's views on the subject, which form the backbone of the study, it is necessary to state the following: Firstly, Ibn Hazm explains that prophecy is possible, that God chooses and sends messengers among the people, and that there is no difference among the prophets in terms of belief principles. Ibn Hazm emphasizes the role of miracles in identifying prophets and bases his system on this principle. However, he does not show much care in using the term "miracles" in the way that Kalam scholars accept it and does not aim to explain or list the characteristics or attributes of miracles as seen in Kalam books. He uses the term "miracles," which have been conceptualized over a long period of time, for every extraordinary event that belongs to the prophets, without considering these sensitivities. The most striking aspect of Ibn Hazm's understanding of miracles is that he does not consider the attribute of challenge, which is defined as a condition of a miracle, as necessary. He criticizes those who accept the attribute of a challenge as an essential part of miracles and argues that such an understanding would limit the miracles of the Prophet Muhammad. If the attribute of the challenge is accepted as a condition, then extraordinary events such as the blessing of food and drink, the moaning of wood in the mosque, and some animals coming and expressing their complaints would be excluded from the scope of miracles. This would mean limiting the evidence of Prophet Muhammad's prophecy. According to him, the creator of extraordinary events is God, and He creates them only to confirm His messengers. The events that occur in the hands of a person who claims to be a prophet should be considered a miracle. Therefore, he has named every event that occurred through the prophets as a miracle, regardless of its context and nature. In conclusion, according to Ibn Hazm, there are two types of events that occur in nature: Normal events and miraculous events. He refers to the latter as miracles and limits them to only occurring in the hands of prophets. He believes that events that occur in the hands of prophets, whether they possess the characteristic of tahaddî or not, should be referred to as miracles. Events that occur in the hands of people other than prophets do not possess the characteristics of miraculous events. If such events are claimed to be miraculous, the evidence of the prophets will be damaged. Therefore, Allah creates these events only for His messengers. Therefore, in the view of Ibn Hazm, concepts such as miracles of saints (karamat), magic, and divine help (maunat) do not have a counterpart. In fact, his attitude coincides with the Mu'tazilite tradition. He tries to prevent criticism that can be directed at miracles by assigning miraculous events only to prophets. Additionally, he asserts that miracles only occur during the prophet's lifetime and that such events do not occur after his death. [ABSTRACT FROM AUTHOR]

Qur’an basically Aims to guide human beings. Besides, some of the arguments Qur’an used for this goal are related to the scientific facts. A few of them even contain the scientific miracles, which are referred as iʻjaz al-ilmi (scientific iʻjaz) by some scholars. The verses of the Qur’an of this nature have given rise to a type of tafseer called “scientific tafseer” in the modern period, and various works have been written in this field both in the classical and modern periods. So far, the works in the field of scientific tafseer have predominantly focused on exploring the relationship between Quranic verses and scientific concepts. These works also discuss the proponents and critics of scientific tafseer, presenting the reasons for both its acceptance and rejection. In our study, rather than the contrast between these two groups, an effort has been made to determine the arguments and methodology used for the interpretation of the kawnî (cosmic) verses in the Classical and Modern Period, based on some examples. In addition, as a general acceptance, an attempt has been made to reveal the scientific school of tafseer initiated by al-Ghazālī and its predecessors. [ABSTRACT FROM AUTHOR]

Mufti of Edirne, Mehmed Fevzi Efendi, is one of the important scholars who lived in 19th century. He wrote 77 works in Turkish, Arabic and Persian in the fields of tafsîr, kalam, fiqh, ethics, mysticism and literature. Although there are many prose works, there are also literary works written in the style of poetry. Five of his works are related to Sufism His treatise named 'Nihayetü'l-İktidar li'lEvliyâi'l-Kibâr'; It deals with miracles and their types, which are mystical subjects. In the work; The concepts of miracle, miracle, and magic were defined and were classified into 19 types. In addition, the conditions necessary for the determination of the accuracy of the person claiming the miracle and the views of the sects on magic were conveyed. The fact that no study has been done about the work until today has led us to prefer the work. The subject of our study is the examination of the work, the evaluation of its importance in terms of Sufism and the transcription. [ABSTRACT FROM AUTHOR]

The Turkish nation has entered into various civilization circles from ancient times to the present day, and while adding some elements to the culture of each civilization circle it has entered, it has also contributed to the culture of the civilization it deals with from its own elements. One of the elements developed by the Turkish nation in its way of life is undoubtedly the human types. Before Islam, the Turks adopted the alp type due to the necessity of the nomadic life with horses, and then the new civilization circle entered with Islam brought some innovations to the alp type. In this context, although the main features of the alp type were preserved, the gazi type became the new human type of the Turks, and then, with the tolerance and justice of Islam, the saint type and then the ahi type entered the Turkish cultural life. In the period after the adoption of Islam, all these types aimed to spread Islam to the newly conquered geographies and to bring Turkish culture. Of these types, the saint type is the subject of this study. The studies on saints are mostly aimed at compiling the narratives formed around them or identifying the motifs in the narratives. The fact that there is no independent type classification study in the local sense for the type classification of saints has encouraged us to do this study. In this context, 135 myth texts and 99 saint texts about Konya saints were examined, and as a result of the examination, saints were subjected to a type classification under three main headings and seven subheadings. In the formulation of this type of classification, the social environment in which Konya saints were raised, the sects they belonged to, the menkibes sung/written about them, the literature and historical personalities of the sects to which they belonged were also taken into consideration. [ABSTRACT FROM AUTHOR]

The Qur’ān is a miracle book that has integrity in it self from different aspects. It is a revelation according to the needs of all humanity. When a word is addressed to different addressees at different times or when an article is written in different periods, it can be expected to change completely. However, the Qur’ān is the only book that can express the same truths in different ways without changing its line, even though the environment and the addressees have changed during twenty-three-year descent process. Al though it is downloaded at various time sand places, it is consistent as if it was downloaded at once. The best indication of this situation is that the verses and surahs are connected to each other in different ways and means and present a unity. The science of Munāsebāt al-Qur’ān is a science that proves this consistency of the Qur’ān by stablishing a context between verses and surahs. When the relation, which is a logical and consistent fact that the mind will accept when it is measured by the mind, is evaluated in the Qur’ān, it can be considered that some of the connections between the verses and the surahs should be included in this science. Our research is an effort to contribute to the science of relations and to look at the point of view of the Meccan Surahs, which can contribute to the holistic view that is more necessary to understand the Qur'an. In the article, the connection aspects of the Meccan surahs, how the verses are in harmony and the formation of the Qur’ānic integrity will be discussed. [ABSTRACT FROM AUTHOR]

The verses of the Qur'an were first written down by the revelation scribes with various writing materials, with the directive of the Prophet Muhammad (pbuh). These verses, which were not written tidily and in the form of a book, were later collected by the caliph Abu Bakr and turned into a book in order to prevent the verses from being lost. Caliph Uthman reproduced the Qur'an, which was made into a book by Abu Bakr. The mushafs that Caliph Uthman reproduced have long been the subject of discussion in terms of their writing characteristics. The history of these discussions goes back to ancient times. In this context, issues such as where the orthographic features of the mushaf come from, whether the way the words are written is tawqifî provided by the order and approval of the Prophet, whether the words of the Qur'an are written correctly, the importance of complying with these orthographic features of the mushaf, and whether the Qur'an can be written in other forms of writing, etc. has been the subject of criticism. Books have been written on this issue, refutations have been written, and various opinions have been put forward. The main reason for these discussions is both the preservation of the verses of the Qur'an in an authentic way and the effort to transfer the differences of recitation to the next generations. Therefore, the subject is important. In order to preserve the verses of the Qur'an correctly, the verses were initially written on various writing materials, collected by Abu Bakr, who was worried about the loss of these writings, and then Uthman sent new copies of the mushaf, which were reproduced from this mushaf, to different towns in order to resolve the recitation disputes. There is no evidence that the way in which the words of the Qur'an were written in the early periods contained some secrets and signs. In the later periods, some people such as Merrakuşî focused on the language and recitation meanings of the Qur'anic words, which are indicated by different writing features. Recently, the debate on whether the writing style of the mushafs has an i'jaz aspect has gained momentum. These discussions are mostly gathered around the claim that the words of the Qur'an are some secrets and miracles in the form of writing. The pioneers of this view, which was shaped by the argument that the Qur'anic writing is tawqifi, put forward various evidences to support their claims in their works. According to these claims, there are special meanings and secrets indicated by some Qur'anic words written in violation of the writing rules. The difference in the spelling of these words does not mean that they are written incompletely or excessively, on the contrary, there are some meanings indicated by this writing style and not everyone can reach these meanings. It has been tried to give answers to these views, which are shaped by a more sophistic approach. In this study, we will try to focus on the writing style of the mushafs arranged by Caliph Uthman and whether this writing style has a miraculous aspect in the context of the discussions. First of all, we will scan old and new sources and do a literature study on the subject. We will try to present both approaches objectively and meticulously to the reader. We will make an effort to come to a conclusion by examining both the allegations and the evidence of refutation. [ABSTRACT FROM AUTHOR]

Muslims accept the existence of prophets and the occurrence of miracles as a basis of faith. The issue whether miracles will emerge from the righteous or saints is debatable. All Islamic scholars have accepted the existence of spiritual miracles, such as the grace of Allah to his saintly servants in the form of glad tidings, peace of heart and perseverance in faith. However, the existence of sensible (ḥissī) miracles or extraordinary situations that a person would never be able to do under normal circumstances such as resurrecting the dead, changing the nature of objects, talking with inanimate beings and animals, knowing the events of the unseen, reaching long distances in a short time, walking on water or in the air, etc. has been the subject of serious debate. Most notably Mutazilites as well as some Sunni scholars also rejected saintly miracles and they argued that such events could only occur for prophets -with Allah’s permission and creation- and that they were called miracles. They are also concerned that if the extraordinary acts of saints are accepted, the institution of prophecy and therefore the proof of the miracle may be harmed. One of those who accepted this view is the famous Ẓāhirī scholar Ibn Ḥazm (d. 456/1064), who grew up in Andalusia. He claimed that marvelous events would occur only on the hands of the prophets, and he argued that it cannot be possible for a rightful person, saints or wizard to do extraordinary acts. However, he considered the marvelous events attributed to some people -who were not known to be prophets in the Qur’an and hadiths- as the miracles of the prophet who lived in the period in question. Ibn Ḥazm, who accepted that extraordinary events occurred from some of the ṣaḥāba (Prophet’s companions) during the Prophet’s lifetime, claimed that it ended with the death of the Prophet. According to him, those who claim that such events took place after the Prophet Muhammad, are liars, dishonest and deceitful people. In this article, the nature and limits of miracles according to Ibn Ḥazm are discussed, and the role he assigned to miracles despite being a scholar of the ahl al-ḥadīth is evaluated. [ABSTRACT FROM AUTHOR]

In this study, a discursive analysis of the films of Mahsun Kırmızıgül, who is one of the mainstream actors and directors who are often the subject of criticism of Turkish cinema and won the admiration of large audiences, has been made. Based on the concepts of stereotype and cliché; The relationship of Kırmızıgül's realism, technical use, personal style, and inner meaning with industrial cinema has been analyzed. In this analysis, the technical and cinematographic creativity of Kırmızıgül's films, the qualities of the film language in terms of the existence of his style, the inner meaning, space, character and thematic qualities he produces in his cinema, and the way his films are reflected are discussed. A discursive analysis of social realism and how stereotypes and stereotypes are used. They are discussed in the samples of the films White Angel, I Saw the Sun, Five Minarets in New York, Miracle 1, Miracle 2: Love, respectively. It can be said that the most fundamental point of this study, which has a discursive approach to Kırmızıgül's films, is the effort to focus on different identities that are the subject of discussion in society. In Kırmızıgül's films, stereotypes about what people from certain groups (racial, sexual, ethnic, religious, professional, etc.) look like and the subject is oversimplified, and a belief or thought is presented by dividing specific identities about people divided into separate categories. The intense use of melodrama, drama, and comedy genres in Kırmızıgül's films, together with the industrialized entertainment understanding of cinema, has transformed the identities and stereotypes of society into commercial objects that are fed by the technical stereotypes and stereotypes of mainstream Turkish cinema. [ABSTRACT FROM AUTHOR]

This article discusses Abū ʽUthmān al-Jāḥiẓ (d. 255/869) (one of the first Muʽtazilī scholars) Allah-world relationship, his understanding of custom, and his view on miracles. The Muʻtazilī thinkers examined the problem of miracles within their concept of prophethood. They divide miracles, which they accept as the only proof of prophethood, into two: those under the power of Allah and under the power of the created. Jāḥiẓ explains these two sorts of miracles with the order in the universe established by Allah and people and expresses this order with the concept of custom (ʻāda). Jāḥiẓ divides custom into three. The first of these is the "qā'im (constant) custom", which is based on the theory of kumūn- ẓuhūr and expresses the general rules that occur as a requirement of the general functioning in the universe. According to Jāḥiẓ "qā'im (constant) custom" is that knowledgeable people are aware of the custom of the universe. This custom is an order created by Allah in the eyes of intelligent and knowledgeable people, which is continuous and therefore cannot be interrupted, and in which there is no chaos. He states that this order is realized through the natures in the objects, which are knowable to everyone. But rarely a nature in this order can be interrupted due to a situation that takes it out of the natural flow and cannot be explained by natural causes. According to him, this is proof that nature, which has the defining feature of the object, is created by the creator, and maintains its continuity based on an arranged program. However, the creator can involve in this order when necessary. In this type of custom, God's intervention occurs by breaking the qā'im custom that continues on a regular basis. The second of these is the "regional custom", which is not known to everyone but only known to people living in a certain area. Jāḥiẓ states that the miracle in this type of custom occurred when Allah broke the custom known to the people in the region. The third of these is "social custom" which is established by people. For Jāḥiẓ, the miracles of this kind are under the power of people. He argues that the miracle in this type of custom occurs with sarfa, that is, by God's intervention with human's motive or knowledge. In this study, Jāḥiẓ's view of miracles is discussed together with his theory of nature, his understanding of custom and sarfa. [ABSTRACT FROM AUTHOR]

Several scientific and academic studies have been conducted to understand the scientific legacy of Fakhraddin al-Razi. Certain studies were on the discussion of the laconic aspects of Qur'an. Among these studies, some argued that Razi was not inclined towards the sarfe theory, while others claimed that he accepted sarfe as a laconic aspect. However, the general problem was the fact that these studies employed only certain works of the author, and scrutiny of the data without publication chronology. Thus, the present study adopted a more holistic method, and all works of Razi where he addressed laconic topics were analyzed in the study. Furthermore, the chronology of his works was also taken into account, and the changes in the author's approach to laconic elements in Qur'an were traced in these works. The present study aims to contribute to the literature on the discussion laconic philosophy by determining the final views of Razi on the topic. Razi's initial works seriously criticized sarfe, it was observed that the tone of his criticism softened in later works, and even almost completely disappeared. More importantly, according to Razi, who focused on the goal that the Qur'an is miraculous against deniers, whether it is the linguistic structure of the Qur'an itself or by means of sarfe, the Qur'an was miraculous and could not be disputed. [ABSTRACT FROM AUTHOR]

In the Qur’an, it is stated that mountains and birds glorify Allah with David and he was taught the art of making armor; regarding the prophet Solomon, it was stated that the wind was given to his command, copper was flowed like water for him, the jinns worked under the command of him, and he was taught the language of the birds. All of these events have been perceived as miracles by most of the past mufassirs. Some researchers and academicians living recently have argued that these are not miracles. In this article, it is tried to reveal whether these events are miracles or blessings by taking into account the style of the Qur’an and historical information and documents. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book titled, "Abdülkâhir al-Baghdadi's Kalami Thought". Abdülkâhir al-Baghdadi, the famous Ash'ari theologian, Shafii faqih, and mathematician, was a thinker who found fame through his various opinions and approaches. His original views and evaluations on such subjects as God and His attributes, the relationship between God and the world, belief, knowledge, prophethood and miracle, the here-after, destiny and imamate, which have been discussed since the birthof the science of kalam, have caught everyone's attention. Baghdadi's religious-theological views, which attracted attention since he defended his ideas in different aspects by skillfully using the language, were seen as a matter worth examing and researching in the book. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book titled, "Abdulkâhir al-Baghdadi's Kalami Thought". Abdülkâhir al-Baghdadi, the famous Ash'ari theologian, Shafii faqīh, and mathematician, was a thinker who found fame through his various opinions and approaches. His original views and evaluations on such subjects as God and His attributes, the relationship between God and the world, belief, knowledge, prophethood and miracle, the here-after, destiny and imamate, which have been discussed since the birthof the science of kalam, have caught everyone's attention. Baghdadi's religious-theological views, which attracted attention since he defended his ideas in different aspects by skillfully using the language, were seen as a matter worth examing and researching in the book. [ABSTRACT FROM AUTHOR]

In this study, the understanding of the prophethood of Zamakshari, who wrote treatises in numerous fields, including İslamic theology (kalam), has been examined. The connection of the thinker with Mu'tazila whose were accepted rationalists of İslam, makes conceptions like prophethood, revelation, and miracle essential to discuss. Because at present, objections are made to the institution of prophethood with claiming that reason alone is sufficient in the context of deism debates. Considering these objections, to see how the issues such as the possibility, necessity, and proof of the institution of prophethood were grounded in the historical process will be like lamps that enlighten our way for contemporary researchers. From this point of view, it aims to reveal how Zamakshari dropped prophethood in the historical process and criticized whose opposition to the prophethood. [ABSTRACT FROM AUTHOR]

The stories, which are one of the miraculous aspects of the Quran, are the events that have been conveyed to us by the word of Allah, lived in the past or are likely to be experienced. With these stories, Allah is aiming both the proof of the revelation and prophethood to the interlocutors of all revelations and to receive a warning, lessons and advice from the past experiences. Undoubtedly, the stories of the Quran have a clear response/answer on the floor of the first interlocutors of the revelation. The thing that falls to modern people is to be able to infer from general, moral and philosophical meanings that can appeal to all times from the same stories. The miracles that occur around the stories are conveyed to the literature as follows: Miracles are extraordinary events was created in the hands of those who claim to be prophets and the peoples are unable to create a similar one. One of the important issues related to the stories and miracles in the Qur'an is the question of whether they can be evaluated with criteria such as cause-effect, causality, simplicity, measurability, impartiality and compliance with historical chronology. The purpose of our article is to point out that the stories and miracles in the Quran can be evaluated within mentally and the framework of the criteria we have contacted above. So, It will be possible to create universal principles from them. [ABSTRACT FROM AUTHOR]

Turning staff into a snake is the first miracle, which is given to Moses. In Turkey, there are limited studies on the subject and these are done generally by focusing on Qur'an and Torah. However, the fact that the miracle took place in Ancient Egypt necessitates examining it in the context of the religious, cultural, and social life of Ancient Egypt. On the other hand, in the West, the issue is studied focusing on the Torah and Ancient Egyptian resources by ignoring the Qur'an. However, in this article, turning the staff into a snake will be discussed in the context of Ancient Egyptian culture focusing on the etymology of the keywords used in the Qur'an and the Torah. Therefore, it has a complementary aspect for the studies on the field. According to the Qur'an, turning the staff into a snake happened three times, whereas according to the Torah, it was taken place only twice. In the Qur'an, the expressions of sehara (magicians), sāhirin 'alīm (wise/learned magicians) or sehhārin 'alīm (wise/learned magicians) are used for magicians. On the other hand, in the Torah, magicians are expressed with the word hartummim (magicians). According to researchers, the word hartummim is derived from the Late Egyptian word hery-tep, which is the abbreviated form of word khery-hebet hery-tep. That is why it is claimed that the Egyptian magicians who came across Moses and Aaron were khery hebet priests. In Egyptian literature, khery hebets were described as wise people. They are called with the expression rekh khet (wise) which indicates that they are professional magicians. The expression of rekh khet is similar to Qur'anic usage of sāhirin 'alīm or sehhārin 'alīm and also Torahic usage of hahamim hartummim (wise magicians). Moreover, after Moses turned the staff into a snake and performed white hand miracles, pharaoh described him as a wise magician. This means that Moses might have been identified with khery hebet priests by the pharaoh. In other words, the pharaoh and eminent around him have considered Moses as a wise magician. Moses' staff is an important tool to understand how the Egyptians perceived him. The staffs of Moses and magicians are expressed in the Qur'an as 'asā and in the Torah as matte. Considering the usage of staff both in the context of working as a shepherd and magic, it is suitable to think that the staff of Moses is most probably hekat scepter, which is the symbol of government and authority in Egyptian iconography. In the Qur'an, God gives Moses authority and sends him with a sultānin mubīn beside miracles. Probably sultānin mubīn signifies hekat scepter. Namely, by equipping Moses with his vizier and his staff, God prepares and sends him to the pharaoh as a ruler. Different words are used for the snake in the Torah and the Qur'an. The snake, which appeared for the first time, is expressed in the Qur'an with the word hayyetun tes'ā (a snake, moving swiftly). However, for the first snake the Qur'an also uses the word cān. Cān probably has a synonym meaning with tes'ā and points to the feature of the snake rather than species of snake. With the terms can and tes'a, God indicates a feature of snake, which is being quickly, and with the term hayye, he indicates species of snake. On the other hand, in the Torah, the snake is expressed with the term nahash, which is similar to hayye. During the first encounter of Moses with the pharaoh, the staff turned into su'bān, namely uraeus, which is an important symbol in the royal iconography of Egypt. This situation shows that in order to clarify the position of Moses before the pharaoh, this miracle is given to him in the beginning. With this miracle, Moses is presented as equal to the pharaoh. Because of that, the pharaoh considers arrival of Moses as a political coup. Although the Qur'an does not use any specific term for the snake in the last transformation, the Torah uses the word tannin. Tannin probably corresponds to the Apep/Apophis in Egyptian culture. The use of the same expression for the snake, in which both the magicians and Moses' staffs turned, gives the impression that both sides dominate the Apep, which is representative of chaos and threatens order (maat). In addition, turning the staff into Apep during mid-morning and being swallowed the staffs of magicians target God Ra and the magicians' authority. That is why the Egyptians also consider the arrival of Moses as a religious coup. Besides, most probably turning the staff into a snake in front of the public in yevmu'z-zīne presents the beginning of the public declaration. [ABSTRACT FROM AUTHOR]

This article discusses Abū Isḥāq al-Naẓẓām's (d. 231/845) (one of the first Mu'tazilī thinkers); understanding of Allah-world relationship, his theory of nature (tab') and his view on miracles. In a proposal form, Mu'tazilī scholars accept that the miracle, which is the actual confirmation, must occur, since it is not possible for Allah to confirm His messenger (prophet) in a way that everyone can hear and in a direct word. Since the Prophet's message can be authenticated only by a miracle, Mu'tazilī thinkers paid great attention to this issue, organized and formed natural theories about the universe in a way that miracles can occur. Naẓẓām explains a kind of miracle that occurs under the power of Allah, by his theory of nature called latency and occurrence (kumūn-ẓuhūr). His view of miracles is rooted in the Mu'tazilī classification of miracles. Naẓẓām argues that in the theory of nature, things are infinitely divided. He also argues that all qualities considered accident (a'rāḍ) by other Muslim theologians are different objects as only motion and rest are the only accidents. According to him, the universe consists of objects and accidents of motion only. In each object in the universe, an unlimited number of opposing objects (sub-components) that have different effects on each other is located in the same space. Those objects in the same space are intervened (tadākhul) with each other. Kumūn refers to sub-components that are located inside the object in a state of passing into each other, and a state of balancing each other through the push-pull motion (i'timād). Ẓuhūr is an outward movement of the sub-component from where it is located when an impact imposed outside the object interacts with one of the sub-components contained in it. Naẓẓām says that too many opposing sub-components, such as heaviness-lightness, heat-coldness contained in the object, form an internal dynamic by providing balancing each other through inside the object with the push-pull motion. The state of balance inside the object is disrupted by an external factor affecting one of the sub-components. An external thing approaching the object interacts with one of the sub-components contained in the object. Then, the affected sub-component moves out of the object and thus the state of balance inside the object is disrupted. According to the theory of kumūn-ẓuhūr, change in objects occurs when the balance within the object is disturbed. The change in the balance also occurs not by the direct intervention of Allah and the creation of accidents, but by the disruption in the balance of natures within the object. Naẓẓām, who advocates the intrinsic natures in things, has been criticized for not leaving any room for Allah's influence on objects at least through miracles. This criticism is not correct. Naẓẓām says that the nature of objects depends on God, and it is possible for God to intervene in them at any time. According to him, Allah can force opposing objects into a union that is not in their natures. In their natures, unification can separate those by applying pull and push. In this way, Naẓẓām sees the intervention of Allah as possible in the occurrence of a situation that is the opposite of what is present in the nature of objects. In Naẓẓām's theory of kumūn-ẓuhūr, there are suppressed natures and sub-components that are in a weak state inside the actual object. Furthermore, they cannot go out in any way from the actual object. One of these suppressed natures found in the object is removed from the nature of the object by the intervention of Allah when a miracle occurs in the hands of the Prophet. In this case, the miracle is not something new that Allah has created, but that Allah has disclosed a hidden sub-component that is hidden in that thing that has never appeared before. Naẓẓām's view of miracle is something occurring under the power of the created, which Mu'tazilī scholars accept in the classification of miracles in relation to, the theory of sarfa. He suggests that the Qur'an, which he accepts under the power of the created, would not be a miracle, if the Arabs could dispute it. However, according to him, the Qur'an is a miracle because Allah prevents them from the dispute. In his understanding of sarfa, the miracles occur directly as an act of God's divine intervention with human beings. This study investigates Naẓẓām's view of miracles along with his theory of nature and his understanding of sarfa. [ABSTRACT FROM AUTHOR]

This article is focused on the theory of nature (tab') advocated by some of the early Mu?tazilī scholars such as Muammar b. Abbād al-Sulamī (d. 215/830), Abū Isāq al-Naām (d. 231/845), Abū Uthmān al-Jā?i (d. 255/869) and Abū al-Qāsim al-Kabī (d. 319/931) and its consequences about causality and miracle. The supporters of the ab theory argue that Allah creates all beings with innate and permanent natures and these natures determine all movements and events in universe, and that necessary causal relationships based on it prevail in the universe. But this understanding was criticized and rejected by the majority of Muslim theologians. The focal point of the criticism is God's agency and His relationship with the universe. The acceptance of such necessary causality in the universe would make it impossible for God to intervene in nature, that is to create a miracle. So, miracles will be the work of the place where it occurs like all other acts when the concept of nature is accepted. In this case, it will not be possible to prove the omnipotence of God and belief in prophethood, which forms the basis of two principles of Islamic belief. This study deals with the dimensions of compulsory causality in the thought of naturalist Muslim theologians by addressing two questions: how the issue of miracle is grounded, and whether a divine intervention in nature of entities is possible. [ABSTRACT FROM AUTHOR]

In the history of Islamic thought, basing the possibility of propethood constitutes one of the most important areas of activity. This issue is directly addressed in the works written about propethood, as well as examined in the independent Kalam works under the related title. Apart from theologians such as Baqıllânî and Shahrastani, one of the people who expressed their opinion on the subject was Kemaluddin al-Anbari. The author, after criticizing various concepts contrary to Islam in the subject of divinity, put in the matter of prophethood its opportunity and necessity first as a pre-acceptance, then examined the objections of Barâhima, who rejected prophethood through the sufficiency of reason and the doubts they have formed regarding miracles. He explained the possibility of the prophethood, by divine power; its necessity through lack of reason, emphasized that there will be no conflict between these two sources and drew attention to the need of reason for the institution of prophethood in general. At this point, the author, who gave Barâhima’s sixteen suspicions about prophethood, studied them meticulously, and responded to these objections objectively, without deviating from the subject. As the author has makes statements here that some religious practices or prohibitions that are claimed to be ugly are not so and has responded to the doubts alleged about the formation of the miracle and the allocation of the related person. [ABSTRACT FROM AUTHOR]

In this study, a part of Turkey's economy has been analyzed by political-economy perspective in case of heavy industry problem of Atatürk era. This problem is related to historical and material conditions that prevent the passage of heavy industry. Because these conditions are heavy, the development process based on heavy industry has become clogged and the expected miracle has not occurred. Atatürk era could be a Westernization period but not heavy industry period. Because there was not heavy industry in Atatürk era but there was an intense will and craving. There was not only money and capital but also balance budget discipline to activate this will; so, will became dysfunctional. Heavy industrialism was an element of Atatürk's pragmatic model of development but remained weak as a component in their historical context. This period was a source of great inspiration and experience as a the antithesis of the One-Party and the National Chief that continues its political spectrum and power a decade in 1950s. [ABSTRACT FROM AUTHOR]

In our this investigaition text, after being touched on issue of method and metaphors, the concept causality was dealt with in context of God, omnipotence, human being, universe, custom, nature, miracle, and wonder in Mawlânâ's system of thought. It is striking that Mawlânâ largely defended a partial conception of occasional causality which is open to probabilities. According to Mavlânâ apparent occasion cannot independently arise without genuine cause by itself. What render this occasion effective is this genuine cause. Sometimes, it is probable that this genuine cause makes it inactive and fruitless, that is to say, renders it invalid. [ABSTRACT FROM AUTHOR]

The martyrization of Hz. Hussein and his relatives in Karbala on 10th Muharram 61/10th October 680 left deep scars in all the Muslim societies and a vast oral and written narrative tradition has occurred around this event from past to present. In the literary works called 'Maktel', both the Karbala incident was told extraordinarily and Hz. Hussein was attributed extraordinary qualities. Thanks to these extraordinary qualities, which may take place in the incident, the hero, time and place, the interest of people in the works of maktel kind has never decreased and this never-ending sorrow has been refreshed in the hearts of Muslim societies whenever the works were read. In this study, the miracle motifs included in a copy of Maktel-i Imam Hussein reached in the Kabulbaba village of the Mustafakemalpasa district of Bursa were examined and then these motifs were evaluated and classified together with the events told in the work. In conclusion, it was seen that the miracle motifs included in Kabulbaba Village Maktel-i Huseyn copy are important in terms of reflecting our cultural continuity and stability of our cultural codes within the framework of the continuity of our epic tradition. [ABSTRACT FROM AUTHOR]

Saif al-Din al-Amidi (d. 631/1233), one of the greatest scholars of the period in the fields of theology, philosophy and jurisprudence, addressed the prophethood, which is one of the most important issues of Kalam, in two aspects as theoretical and practical. Theoretically, the etymological and epistemological meanings of the prophethood have been mentioned in the context of the definitions of philosophers and other kalam schools, which are the Mutazilah echoes. After discussing the wisdom of prophethood and the necessity of sending a prophet, he made a lot of explanations about the truth and circumstances of miracle. Practically this information Hz. Muhammad's prophethood on the accrual of the incidence of the prophethood and the occurrence of the miracle of Muhammad. In this study, al-Amidi's prophecy about the prophetic aspects of the Qur'an and its objections will be examined. [ABSTRACT FROM AUTHOR]

Allah, the Almighty, selected messengers among people to convey his messages. Moreover, He supported prophets through miracles to prove their prophethood. In the stories which make up the majority part of Quran, the aforementioned miracles have been stated many times. On the other hand, it has been a matter of discussion in Islamic thought history whether miracles historically occurred. Majority of Muslim scholars are in the opinion that miracles occurred according to the declaration of Quran. However, some philosophers have tried to interpret miracles on the claims that nature laws do not change. In modern times, the same approaches about miracles with more or less the same claims have again gained speed. These opinions, which were spread in Ottoman geography and Indian subcontinent, mostly aim to create a field against these positivist objections and are typically defensive. Today, they have been accepted by some researchers. Mustafa ÖZTÜRK is one of these researchers. In this study, the writer's claims regarding to miracles will be stated and analyzed. [ABSTRACT FROM AUTHOR]

In his works, Dostoevsky declared his thoughts about religion staying in Russian Idea. Catholicism which developed in western thought, socialism and nihilism are among the thoughts that he opposed to. Putting people at the base of the idea, He also sought to justify the existential philosophy. In his works, he sees Jesus as “The Son of God” and “Regenerative of Russian İdea. According to him, there is no need to believe in miracles. Likewise, he approached to Islam in political aspects and assumed the negative attitude towards Islam and its Prophet Muhammad. In this study, we will try to examine Dostoyevski's overview of prophecy, Jesus as a prophet, miracles, islam as a religion and its prophet in the context of his novels and memories. [ABSTRACT FROM AUTHOR]

Miracles or miraculous concepts of religious-philosophical terminology has a controversial history in religious thought. Miracle is an instrument that supports the prophet in his claim to prophecy. Because there is no way out apart from bringing these wonderful events against their opponents. In the same way during the prophet time, the Arabs had the superiority in the field of poetry and literature and accordingly the Qur'an has a miraculous character that silenced the Arab all. The linguistic fluency and authenticity both as verse and prose the Qur'an challenged them and they were baffled by its explicate challenge. In this paper, the concept of miraculous and miracles in the light of its etymological and philological analysis will be described in terms of the miracles in general and the linguistic aspects of the Qur'an in particular. [ABSTRACT FROM AUTHOR]

Mawlid al Nabi, written in style of Mathnawi, is a kind of text which tells the birth and miracles of Prophet Mohammed. After 10. century, it has turned out to be the name of ceremonies during which the Prophet, some of the state governors and the sheiks of state have been commemorated and Allah has been praised. There are hundreds of examples of Mawlids written in different languages in the Islamic world. There are also lots of Mawlids written in Diyarbakır and its neighborhood. The one that was written by Huseyin Batei is undoubtly the most widely known and read. The Mawlid ceremonies held in the region have different social characteristics from the ones in the other parts of Turkey as well. [ABSTRACT FROM AUTHOR]

The diseases mentioned in the dictionary of Prophet Muhammad' medicine have been narrated with their local names and descriptions in hadīths. However, all the diseases in that region are not limited with the ones mentioned in the hadīths. Prophet Muhammad recommended the doctors and earthly means rather than the traditional belief that diseases were due to some mysterious creatures. He offered people to take personal precautions instead of consulting to wizards, magicians, and augurs. The Prophet did not cure all the patients who appealed to him or advice them a cure, he directed them to doctors. With this behavior, he implied that the treatment was not a part of his mission. [ABSTRACT FROM AUTHOR]

This work aims to transcribe the tratise (risala) attributed to Aziz Mahmud Hudayi which is called "Mawlid-i Sharif and Mi'rajiya". Aziz Mahmud Hudayi lived in 16th century and he is the founder of the Jalwatiyyah order. This is the only copy of the Risala which can be found in Hacı Selim Aga Library in Istanbul. This 8 folio-Risala is about the creation of the prophet Muhammed in spiritual world, his earthly birth (mawlid), his ascent to heaven (mi'raj) and one of his miracles. [ABSTRACT FROM AUTHOR]