Sürdürülebilir Kalkınma Amaçları

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• MakaleAçık Erişim2026/r/gumushane/16240
  Ibn Kammūna's Understanding of Propositions*

  Akbay, Yunus Emre; Evmes, Adem; Akyüz, Turgut

  The subject of this article is to examine and analyze the understanding of propositions held by Ibn Kamm & umacr;na, who lived in the 13th century, from the perspective of the discipline of logic. Ibn Kamm & umacr;na is a profound thinker who left significant works in the fields of philosophy and logic by thoroughly examining the works of figures such as Ibn Maym & umacr;n, Ibn Sin & amacr;, al-Ghaz & amacr;li, Ab & umacr; al-Barak & amacr;t al-Baghd & amacr;di, Fakhr al-Din al-R & amacr;zi, and al-Suhrawardi. The primary aim of the article is to analyze in detail the manner in which Ibn Kamm & umacr;na approaches propositions, drawing upon the works he authored on matters of logic. The scope of the article is confined to al-Jad & imacr;d f & imacr;'l-hikma, Sharh al-us & umacr;l wa'l-jumal, and Sharh at-talw & imacr;h & amacr;t, which are among Ibn Kamm & umacr;na's works containing data on the subject of propositions, and within the context of these works, the definition of the proposition, categorical propositions, conditional propositions, modal propositions, the contradiction and conversion of propositions are comprehensively addressed. The literature review conducted revealed that the philosopher has been examined to a considerably limited extent in our country from the standpoint of logic, and this study is considered to make a significant contribution to remedying the aforementioned deficiency. A qualitative research methodology was adopted in the article, and techniques of analysis and comparison were employed. It is known that Ibn Kamm & umacr;na, unlike authors such as Aristotle, al-F & amacr;r & amacr;bi, and Ibn Sin & amacr;, did not compose an independent work on propositions. For this reason, approximately sixteen works that have survived to the present day were meticulously examined through an individual scanning method, passages related to the subject of propositions within the context of the three identified works were recorded, and the data obtained were systematically classified and analyzed. As a result, it has been demonstrated that Ibn Kamm & umacr;na's treatment of propositions draws substantially from the Peripatetic tradition through Ibn Sin & amacr;. Ibn Kamm & umacr;na shares a common view with Ibn Sin & amacr; on the matter of indefinite propositions and explicitly states that such propositions ought to be understood as particular. Furthermore, he addresses propositions holistically on the subject of modality without making a distinction between simple and composite; and emphasizes that there is no limitation with respect to the number of modal propositions and

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• MakaleYayıncıda açık erişim2025/r/gumushane/16607
  The Interactional Role of Dysfunctional Attitudes in the Relationship Between Religiosity and Existential

  Ericek Maraslioglu, Serife

  According to the findings of the Turkish General Social Survey (TGSS), feelings of loneliness are more prevalent among young people. Due to the frequent changes in values, emotions and thoughts that characterise individuals during this period of life, it can be said that they are particularly vulnerable to loneliness. Existential loneliness, a deeper form of loneliness, is also referred to as ultimate loneliness. Potential triggers for young individuals to experience existential loneliness include meaninglessness and the inability to make oneself understood or express one's feelings. However, loneliness has been associated with various mental and physical health problems, there is insufficient research on individuals experiencing existential loneliness during adolescence. Against this backdrop, the present study aims to examine the mediating role of dysfunctional attitudes in the relationship between religiosity and existential loneliness in individuals in early adulthood. Ethical approval for the study was granted by the G & uuml;m & uuml;& scedil;hane University Scientific Research and Publication Ethics Committee on 28/05/2025 (approval number 2025/5). The study included 408 participants (294 women and 114 men) aged between 18 and 29. Data were obtained using the Religiosity Scale, the Existential Loneliness Scale , and the Dysfunctional Attitudes Scale. These were analysed using IBM SPSS AMOS and the PROCESS add-on module for SPSS. Correlation analysis revealed that religiosity was negatively associated with existential loneliness and dysfunctional attitudes, while existential loneliness and dysfunctional attitudes were positively associated with each other. Additionally, the analyses revealed that dysfunctional attitudes played a mediating role in the relationship between religiosity and existential loneliness. The mediation analysis conducted within the scope of the study was performed using the PROCESS macro (Model 4). Interventions targeting dysfunctional attitudes and promoting a healthier self-concept/self-image could be crucial in safeguarding young adults against existential loneliness. These results shed light on potential psychological mechanisms that explain the effect of religiosity on loneliness experienced by young people.

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• MakaleAçık Erişim2024/r/gumushane/16769
  The Development of The Self Efficacy Belief Scale for Teaching the Holy Qur'an

  Birinci, Ali; Akyildiz, Salih

  The teaching of the Qur'an can be defined as the process of planning, implementing, and evaluating external activities that support and enable the learning of the Qur'an. This process is carried out according to different age groups and levels in both formal and informal education institutions. The professional self-efficacy of the teachers/tutors plays an important role in the achievement of the goals set for the reading and teaching of the the Holy Qur'an. In this context, this research, which aims to develop a valid and reliable scale that can be used to measure self-efficacy beliefs in teaching the Holy Qur'an, was conducted using a survey design. The target population of the study consists of 570 teachers of religious culture and ethics working in formal education institutions in Trabzon. The study group was divided into two groups in order to conduct exploratory and confirmatory factor analyses, and the normality assumptions of both groups were satisfied. As a result of exploratory factor analysis (EFA) conducted on the first group data, a two-factor structure emerged. These factors were designated Reading the Holy Qur'an and Teaching the Holy Qur'an. The item load values exhibited a range of 0.642 to 0.889. It was observed that the first factor explained 36.239% of the variance, the second factor explained 33.857% of the variance, and the entire scale explained 70.096% of the variance, respectively. In the confirmatory factor analysis (CFA) conducted on the second group data, chi 2/df: 2.635, RMSEA: 0.08, SRMR: 0.04, AGFI: 0.83, GFI: 0.88, CFI: 0.95, TLI: 0.94, NFI: 0.93 and IFI: 0.95 fit indices were obtained. The item-total correlations of the scale vary between 0.533 and 0.832. It was observed that the item discrimination analyses obtained as a result of the mean scores of the 27% lower and 27% upper groups of the scale were significant (p<.001) The internal consistency coefficient of the scale was found to be .91 in the Reading the Holy Qur'an dimension, .94 in the Teaching the Holy Qur'an dimension, and .95 for the entire scale. the scale is a valid and reliable instrument for measuring teachers' and Qur'an course instructors' self-efficacy beliefs in teaching the Qur'an.

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• MakaleAçık Erişim2024/r/gumushane/16710
  Analysis of Negative Attitudes and Behaviours Mentioned in the Parable of Prophet Lot in the Qur'an in terms of Values Education

  Balik, Emrah

  One of the educational methods emphasized and applied by the Qur'an is the use of parables. In this context, there are many stories of prophets, individuals and communities in the Qur'an. The inclusion of parables in the Qur'an serves a number of purposes. In this regard, there is a strong similarity between the purposes of parables and the purpose of the Quran's revelation, primarily to ensure that people take lessons. This is because the Qur'an includes the historical experiences of past prophets and nations through parables when it talks about individual issues and social events that concern human life. Qur'an emphasizes that within the stories of past prophets and communities, there are numerous lessons for people of understanding, and these are not fabrications but sources of mercy and guidance for believers. As a source of guidance for believers, the Qur'an aims to give people a new faith through parables, to lead them away from superstitious beliefs, in short, to change their lives. Based on this feature, Qur'anic parables have an important position in terms of values education. Undoubtedly, one of the methods that can be utilized in values education is the method of education through storytelling/narratives. Indeed, the Qur'anic parables are witnesses to the existence of values such as good, right, beautiful, lawful, etc. since Adam. Because narratives are as ancient as human history itself. In this respect, the many different role models and examples of positive and negative behaviors interspersed in the Qur'anic parables allow people at all levels to draw their own conclusions. The dramatic narratives about the roles represented by the different characters mentioned in the parables and the consequences of the behaviors arising from these roles lead to permanent changes in attitudes and behaviors in the addressees. In this context, each parable in the Qur'an is important in terms of values education. In this context, the parable of Lot is a parable that should be meticulously emphasized and analyzed in terms of its aim to impart a set of moral principles and virtues to today's individuals and societies. Indeed, the fact that the scope of the impact of Quranic parables is not limited to the societies in which they occurred historically, but also encompasses dimensions relevant to today's individuals and societies, underscores the necessity of examining the story of Prophet Lot from the perspective of values education. In this context, the subject of the article was determined as Analysis of Negative Attitudes and Behaviours Mentioned in the Parable of Prophet Lot in the Qur'an in terms of Values Education. Prophet Lot, during his forty years of prophethood, forbade his people, who were sinful and committed many evils, especially homosexual intercourse between men, from disobeying Allah Almighty, and invited them to the consciousness of servitude and obedience to Allah. In this context, the parable of Prophet Lot in the Holy Qur'an is a parablethat deals with individual and social morality and presents the related issue in a perfect style. According to the account narrated in this parable, the vile behaviors exhibited by the people of Prophet Lot (peace be upon him) illustrate how the mentioned society trampled upon individual and societal ethics. Even today, some individuals and societies abuse similar moral principles and virtues. In such cases, it is a social responsibility to remind people of the experiences of individuals and societies in the past who have disregarded these moral principles and virtues, and to help them draw a series of instructive conclusions. In this regard, fulfilling sexual needs within the framework of halal, as in every human need, is one of the issues that Islam insists on. In this context, it is also important to identify the negative attitudes and behaviors mentioned in the parable of Lot in order to inculcate a world life based on faith and ethics in today's individuals and societies. Only in this way can people learn the necessary lessons from the past and be protected from the same or similar immoralities.

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• MakaleAçık Erişim2024/r/gumushane/16621
  Babanzada's Methodological Critique of Mansurizada on the Subject of Polygamy

  Gönan, Yavuz

  Usul al-Fikh is a branch of science that aims to analyze the subjects within the scope of Islamic law according to a certain method and hierarchy. According to general and traditional acceptance, this hierarchy consists of the kitab, sunna, idjma. and kiyas, which are called al-adilla al-shar'iyya / al-adilla al-arb'.a. According to those who hold this view, this hierarchy should be taken into account when finding a solution to a legal problem. The above hierarchy also reflects the epistemological understanding of Islamic law, i.e., the source of knowledge and the method of its application. Accordingly, the source of knowledge is revelation, and reason functions as a method for understanding the verses and hadiths that reflect revelation. Since revelation is static and social demands and needs are variable or dynamic, people who will use reason, i.e. mudjtahids or jurists, have important tasks to perform in order to find solutions to these new situations. If we look at the history of Islamic jurisprudence, we will see many examples of the solutions that the mudjtahids developed for the new situations, demands, and needs that arose, as well as the quality of the method they used to develop these solutions. Throughout Islamic history, Muslim societies have experienced many events, such as the Crusades and the Mongol invasion, which have affected their social institutions and dynamics. These events have led to changes and transformations in Muslim societies, and Islamic law has tried to find solutions to the problems arising from these events. One of the greatest transformative (traumatic) forces facing Islamic societies is the phenomenon of Westernization and the social demands and needs it brings with it. During the final decades of the Ottoman Empire, particularly during the First and Second Constitutional Periods, the topics of 'family' and 'women' constituted some of the most pressing social concerns of the era. These issues, which were shaped by the process of Westernization, prompted considerable debate within the social sphere. The issue of polygamy, which has a legal dimension as well, is the most debated issue of this problem and has been the subject of a considerable number of articles both for and against it. Given the absence of legal regulation on family law in the Medjelle, which was regarded as the Civil Code of the period, there was a clear expectation and demand for the elimination of this deficiency. In response to these expectations, the Hukuk-i 'A'ile Karar-namesi was prepared in 1917 and entered into force. Prior to the decree's enactment, there were significant discussions among Ottoman intellectuals, including Babanzada Ahmad Na'im (1872-1934) and Mansurizada Sa'id Bey (1848-1921), particularly regarding polygamy. In these debates, there were those who argued that a law could be enacted to make monogamous marriage compulsory and prohibit polygamy. Conversely, there were also those who opposed this. Mansurizada, who considers polygamy to be an impediment to societal advancement as Babanzada asserts, posits that the legislative authority has the prerogative to prohibit polygamy by making monogamous marriage obligatory through legal regulation. He posits that the issue of polygamy falls within the purview of dja'iz, and that the legislator is thus empowered to enact legal regulations pertaining to a subject that falls within the scope of dja'iz. On the contrary, Babanzada posits that this matter is not within the purview of dja'iz, and thus the legislator is unable to enact legislation to restrict polygamy. In essence, the debate between them is a debate of method. It is evident that both intellectuals sought to persuade the public while presenting their views and employed certain methods to substantiate their views in the articles they wrote for this purpose. Mansurizada employs the syllogism method in the science of logic as a means of regulating polygamy through legal means. According to Babanzada, the use of such a method is to reverse the hierarchy of the al-adilla al-shar'iyya. Therefore, the assertion put forth by Mansurizada, namely that marriage with one spouse would be legally mandated, is problematic. He maintains that polygamy is subject to regulation through the kitab, sunna, idjma., and that it cannot be subjected to a new regulation using the method employed by Mansurizada. Otherwise, the legislator would be exceeding his authority and intervening in an area that is legally regulated by the Shari'ah. This is an untenable state of affairs. The present study will elucidate Babanzada's critiques of Mansurizada's methodology, which was predicated on the premise that polygamy could be constrained by legal regulation on the basis of Usul al-Fikh.

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• MakaleAçık Erişim2024/r/gumushane/16545
  Reflections on the Criticisms of Ibrahim al-Nakha'i (d.96/714)

  Futsi, Ali

  Although Ibrāhīm al-Nakhaʻī, one of the greatest representatives of the school of jurisprudence in Kufa in the second half of the first century A.H., was considered reliable and reputable both in his own time and among the scholars of later periods, he was subjected to the criticisms of some Ahl al-Hadith scholars. It noteworthy that a significant portion of these criticisms is directed towards al-Nakhaʻī's orientation as a hadith scholar rather than his identity as a jurist. For example, when the allegations against al-Nahāʾī that he rejected hadiths and that he had little semāʾ are examined, it can be said that he actually sought some criteria such as the conformity of the narrations to the practice of Kūfah in addation to some of the conditions he sought in the narrators. Therefore, these allegations are not supported by any data; on the contrary, they show that al-Nakhaʻī's method of receiving hadith was based on solid foundations. In addition, this situation shows that the school of Kūfah took a different approach to the evaluation of hadiths than the Ahl al-Hadith, who took a literal view of the issue. The reasons for al-Nakhaʻī's narration of ḥadīth in the sense the meaing are his jurisprudential orientation and his opposition to the writing of ḥadīth. This shows that he narrated hadith based on a jurisprudential methodology and that he was the pioneer of the school later known as the Hanafites in the first century of the Hijr, who approached hadith in a different way than the Ahl al-Hadith. The fact that al-Nakhaʻī focused on the jurisprudential parts of the ḥadith and did not use writing in narrating the ḥadith is among the main reasons for his tendency towards narration by meaning, while the absence of any criticism against al-Nakhaʻī except for the narration of Ibn Sīrīn (d. 110/729) shows that Ibn 'Awn's (d. 151/768) criticism did not go beyond a personal opinion. There is no explicit criticism of al-Nakhaʻī's mursal narrations other than the evaluation of their authenticity and weakness, and no critical commentary has been identified except Ibn Hajar's (d. 852/1449) statement that "he was a sika, but he used to mursal a lot". In the evaluations of the Ahl al-Hadith who criticized Ibrāhīm al-Nakhaʻī's mursal narrations, the influence of their approach to mursal narrations can be observed. Although it has been said that al-Nakhaʻī made mistakes in the Arabic language, it is not correct to say that someone whose name is included in the most authentic isnads and whose narrations with meaning are accepted by hadith scholars does not have a good command of Arabic. Moreover, al-Nakhaʻī is also Arab in terms of ancestry. His statement about Abū Hurayra (d. 58/678), "He is not a jurist," is prominent in a report quoted by al- Dhahabi (d. 748/1348). However, in other sources, these criticisms are presented in general terms and seen as a general tendency of the school of Kūfah. al-Nakhaʻī's statements generally reflect the views of the school of Kūfah and the focus of criticism is on the people of Kūfah rather than al-Nakhaʻī himself. The criticisms of Abū Hurayra's narrations were not limited to Hanafīs, but were also made by Ahl al-Hadith scholars on similar grounds. Therefore, if a criticism is to be made, it should be addressed within a general framework, not by reducing it to al-Nakhaʻī’s person. Although there are a few examples of al-Nakhaʻī's association with Shiʿism, it is not compatible with the Shiʿite sect in general. Dhahabi 's definitions show that al-Nakhaʻī should rather be evaluated within the framework of Ahl al-Sunnah. Ibn Qutayba's (d. 276/889) categorization of al-Nakhaʻī as a Shīʿī does not coincide with the Shīʿī understanding of later periods and leads to a wrong conclusion. There is not enough evidence for al-Nakhaʻī to be considered a Shīʿī, so it is not correct to attribute him to this sect. al-Nakhaʻī used ra'y in matters of jurisprudence, but he rejected this method in matters of faith and even argued that ra'y was bid'ah. While he generally used the word 'ra'y' for the bid'ah sects in matters of belief, he used ra’y in practical matters and produced solutions by making qiyās in matters about which there was no clear ruling. However, he adhered to the narrations in matters where there was a hadith. al-Nakhaʻī's devotion to narrations and his tendency to make qiyās in matters where there was no hadith played a major role in shaping the school of fiqh in Kūfah. In conclusion, it can be said that al-Nakhaʻī used ra'y and qiyās in fiqh, but he rejected these methods in matters of faith and adhered to the narrations.

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