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In this imaginative and comprehensive study, Edward Casey, one of the most incisive interpreters of the Continental philosophical tradition, offers a philosophical history of the evolving conceptualizations of place and space in Western thought. Not merely a presentation of the ideas of other philosophers, The Fate of Place is acutely sensitive to silences, absences, and missed opportunities in the complex history of philosophical approaches to space and place. A central theme is the increasing neglect of place in favor of space from the seventh century A.D. onward, amounting to the virtual exclusion of place by the end of the eighteenth century. Casey begins with mythological and religious creation stories and the theories of Plato and Aristotle and then explores the heritage of Neoplatonic, medieval, and Renaissance speculations about space. He presents an impressive history of the birth of modern spatial conceptions in the writings of Newton, Descartes, Leibniz, and Kant and delineates the evolution of twentieth-century phenomenological approaches in the work of Husserl, Merleau-Ponty, Bachelard, and Heidegger. In the book's final section, Casey explores the postmodern theories of Foucault, Derrida, Tschumi, Deleuze and Guattari, and Irigaray.

Jewish Culture and Creativity honors the wide-ranging scholarship of Prof. Michael Fishbane with contributions of his students on subjects that cover the gamut of Jewish studies, from biblical and rabbinic literature to medieval and modern Jewish culture, and concluding with case studies of the creative application of Prof. Fishbane’s thought and theology in contemporary Jewish life. The innovative scholarship represented in this volume offers critical new perspectives from antiquity to contemporary Judaism and will serve as a stimulus for new directions in and beyond the field of Jewish studies.

Despite immediate appearances, this book is not primarily a hermeneutical exercise in which the superiority of one interpretation of canonical texts is championed against others. Its origin lies elsewhere, near the overlap of history, psychoanalysis, aesthetics, and social theory of the usual kind. Weber, Pareto, Freud, W. I. Thomas, Max Scheler, Karl Mannheim, and many others of similar stature long ago wondered and wrote much about the interplay between societal rationalization and individual rationality, between collective furor and private psychopathology-in short, about the strange and worrisome union of \"character and social structure\" (to recall Gerth and Mills). Pondering the history of social thought in this century can lead to the unpleasant realization that such large-scale questions slipped away, especially from sociologists, sometime before World War II. Or, if not entirely lost, they were so transformed in range and rhetoric that a gap opened between contemporary theorizing and its European background. Perhaps this partly explains Weber's continuing appeal. By dealing with him, one might again broach topics long at odds with \"social science\" of the last forty years.-From the Preface This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1988.

The sciences of kalam and fiqh have a special importance in the history of Islamic thought and science. Both Islamic sciences step forward with their interactions with other sciences in their formation processes and contributions to the evolution of religious/Islamic thought. Along possessing particular methods, both sciences were combined under the concept of “jurisprudence” due to having some functions specific to themselves in Islamic sciences. In the literature, the field representing the linguistic, religious, intellectual and practical aspects of fiqh has become widespread with the concepts of “uṣūl-i fiqh” and “fürū-i fiqh”, and the part about creed with “uṣūlü’d-dīn” or “fiqhu’l-akbar”. With this regard, some assessments and approaches at the level of extremeness and understatement occurring around Abū Ḥanīfa and Shāfiī, the founders of two great Sunni sects specific to kalam-jurisprudence, have attracted our attention. Some narrations about how these imams of Islamic law stayed away from the science of kalam and showed negative reaction to it, have given a place in this literature. This study was chosen in order to emphasis the background of the issues in question. In this regard, the jurisprudence preferences of the two imams are evaluated from the angle of general criticism. It is possible to tell the followings about the findings, fixations and results of the subject: the Umayyad and Abbasid periods when imam Abū Ḥanīfa lived and the Abbasid period when imam Shāfiī lived have been accepted as the most important periods of Islamic history. Together with the newly conquered places, the administrative and scientific cosmopolitan regions were congregated with so many people that intellectual and cultured societies emerged there. Compiling books and translation activities contributed to the development of intellectual sciences and intellectual debates. Sciences such as kalam and jurisprudence went through planned, the systematic and dynamic developments. However, when these developments led to contradiction to basic truths, this caused some unwanted reactions. The most prominent among these is systematic activation of sects and the formation of marginal groups such as Khawarij, Shia, Jahmiyyah, Mu’tazila, Mushabbiha, Qadiriyyah and Jabriyah which started to appear since the companion’s time. Generally, the religious/belief-related limits were exceeded in such issues as declaring someone as a disbeliever who committed a sin, attributes of Allah, creation of the Qur’an, ru’yetullah, fate, the torment in the grave, and creation of heaven and hell. Therefore, some scholars such as imam Abū Ḥanīfa and and imam Shāfiī appeared on the stage of history against thoughts and currents that were not fed by the source of Qur’anic revelation and that did not compliment deviator and fictional thought. These two leaders of ahl al-ra’y and ahl al-ḥadīth opposed the methods of ahl-i kalam which they thought they handled matters of faith independent from the Qur’an and Sunnah. Both objected to the debates that thinkers, philosophers and their followers put forth about the bases of religious faith. The fact that they saw some inevitable harm of decrees that the religion did not accept, lead to the two scholars to stay away from the abovementioned debates. They headed towards the science of jurisprudence which they saw as the most reasonable preference and which they believed to provide more benefits to Muslims in the political and religious atmosphere of the time. This preference, understood to be a logical/principled decision, has a close relationship with the methodical thoughts of the two imams. In this particular context, while Abū Ḥanīfa took juristic preference, Shāfiī took comparison as the bases. During the phase of preferring the science of jurisprudence, Abū Ḥanīfa carried out comparisons and research between Islamic sciences. Shāfiī, even at the very beginning, headed towards the science of jurisprudence and adopted a distant attitude towards kalam. Both imams gave their most and toughest struggles against Mu’tazila, which they saw as ahl-i bid’at. In this struggle, Abū Ḥanīfa became more prominent, and participated in numerous debates spending a great deal of time. On the other hand, Shāfiī, during the majority of his scientific life, stayed away from debates on Kalam. However, it is seen that both scholars’ thoughts about preferences for jurisprudence overlapped.

Sezai Karakoç, one of the most important poets and thinkers of the last period, has developed an ideal by adapting the resurrection in the creed to the resurrection in the world and spent all his efforts to make death before death and resurrection before resurrection dominant over life. Karakoç, whose ideal of seeing it as reviving the Sunnah of the Prophet (pbuh), defined his cause as his own. Although Karakoç intensely dealt with Islamic values and the theme of the prophet in order to enlighten society in his works, he did not prefer to quote directly from religious sources. However, he narrated in some of his works; He attributed them to the Prophet with phrases such as “the Great Prophet said”, “it came in a hadith” or “as the Great Prophet commanded”, and he cited some of them as holy words or as a principle in quotation marks without any direct reference. Since we have dealt with the narrations that Karakoç conveyed by saying that they are hadiths with clear words in another study, only the narrations he narrated as a holy word or a principle were examined in this study. By numbering these narrations, they were first transmitted with the words that Karakoç conveyed, and then the sources and soundness of the narration were determined. In order to understand Karakoç’s purpose in using the narration correctly, the context of the narration and its interpretation are included. In our study, forty-one works of Karakoç have been examined and thirteen narrations have been identified, except for the duplicates. The first of these; The phrase “lā hawla walā kuwwa” came as a part of the verse, and Shaykhān (i.e. Bukhārī and Muslim) and many other narrators conveyed it both independently and as a part of some hadiths. Second; “If you know that the apocalypse will break tomorrow, plant the sapling in your hand!” It is an authentic/sahīh hadith. Third; “God’s help is upon the congregation.” It is stated that his narration is authentic/sahīh and good/ hasen. Fourth; the narration “the wise person is the one who works for the afterlife...” is a good/hasen hadith with close words. Fifth; the narration “If Abu Bakr’s faith were to be balanced with the faith of all people...” is valid and belongs to Omar. Sixth; the narration “whose two days are equal to each other...” is conveyed with a weak/da’īf promissory note. In the sources, it is mentioned that Abdulaziz b. Abī Rawwād and Hasan al-Basrī received it from the Prophet mostly in their dreams. Seventh; “Seek knowledge, even in China.” The narration has no original or is called fabricated/mawdū’ as there is no document that reaches the Prophet. Eighth; “Die before you die.” The narration is not a valid hadith. Ninth; the narration of “being moralised with the morality of Allah” has no basis in hadith, it is one of the words of Zunnūn al-Misrī. These two words are principles accepted by Sūfīs. Tenth; the narration that “the world is the field of the hereafter” has not reached till the Prophet. As far as we can determine, it was Hārizmī who was the first to use it as a wise word. The eleventh; although the narration “to the world as if you will never die...” is not true, It is a mawqūf narration attributed to Abdullah b. Amr. Twelfth; although the narration “I was a hidden treasure...” is included in many tafsir works, it is not included in hadith books. Thirteenth; the phrase “religion is morality” is not a direct hadith on its own, but an inference that has been referred to in many narrations. Considering these 13 narrations, which Karakoç quoted in different contexts without specifying who said them; It is possible to collect these narrations in topics such as seeking the truth, the importance of science, good morals, struggle with the nafs, preparation for death and asceticism. In terms of the validity of these narrations these can be said: 3 of them are authentic/sahīh, 1 of them is hasen/good with close words, and 3 of them are weak/da’īf. One of the weak/da’īf narrations was accepted as the word of the Companions. Other narrations are that it was accepted as a fabricated/mawdū’ because there were no enactments reaching the Prophet. Again, one of these narrations is mentioned as the word of Abdullah B. Amr. Others are the principles and wise words accepted by Sūfīs and were referred to as if the Prophet had said them over time. Based on these data it can be said that some Sūfīs did not show the necessary diligence in preserving the hadiths and that the words of someone else entered our culture as hadiths over time. Since Karakoç was influenced by some Sūfī figures in his works, he sometimes mentioned names such as Gazzālī, Ibn al-’Arabī, Rūmī, Imam Rabbānī, Hacı Bayram-ı Velī, Ahmad al-Rifāī. Karakoç did not use footnotes and a bibliography in his works. When we consider the narrations conveyed by Karakoç, it is understood that he benefited from compilations, not basic hadith sources. It can be said that Karakoç did not see the authenticity of the narrations as a problem because he adopted a cultural and public working method, not a scientific study, and he tried not to attribute the narrations that he was not sure of to the Prophet. It can be said that what Karakoç means by the concept of the holy word is mainly hadith or it is included as hadith in his sources, and it is a kind of cultural narration.

In this article, it is aimed to show whether contemporary works that seek a methodology in tafsīr bring a novelty to the relevant sections of classical works in terms of the sections on the mufassir’s equipment. When we look at the literature, we realize that although there are some studies on the equipment of the mufassir, they do not center on the problem of change and innovation between the contemporary and classical period, which is the center of this research. In this article, “the phenomenon of innovation and change” is analyzed with the comparative content analysis technique by using the phenomenological design. The scope of the research is limited to the chapters dealing only with the equipment of the mufassir in classical and contemporary works in search of usul. The study focuses on the question of “how and in what ways the relevant sections of the works of the two periods differ”, and a detailed analysis of the reasons for the differences goes beyond the limitations of the study. As a result, in the contemporary period, the textual integrity and the emphasis on the history of the period of the nuzul period and the period of the Prophet (peace and blessings of Allah be upon him) are to some extent different. In addition, although the addition of a few sciences such as sociology, psychology and anthropology by the authors of the relevant period seems to be a unique issue, the lack of emphasis on how to use these sciences in interpreting the Qur’an has led to the articulation of these sciences, which are popular in the age, to the science of tafsir and the failure to create an organic structure. Looking at the rules, in the contemporary period, there are some concrete and specific steps in the rules specific to maānī, and in the rules related to the lexicon, a structure that considers the Qur’ān as a linguistic authority apart from Arabic, and that is based on the meaning rather than linguistic rules, shows itself. In the hierarchies of evidence, although there are emphases that emphasize the relationship and the narrations of the Prophet, it is noticed that similar ones were also present in the classical period. In the final analysis, it is noteworthy that the titles and content included in the classical period in the context of the subject are largely preserved in contemporary works, but there are some innovations and emphases in the content.

This study aims to analyze the impact of Consumer Cultural Identity on the fashion preferences and buying patterns of hijab wearers. A mixed-method approach to gather data on the fashion consumption habits of young citizen women who wear hijabs. The study revealed that religious beliefs significantly influence the fashion choices and purchasing behavior of Muslim young citizens women. Consumer Cultural Identity plays a crucial role in shaping fashion consciousness, with implications for marketing strategies and product development in the hijab fashion industry. The findings highlight the importance of considering religious devotion and cultural influences. Marketers and designers can leverage these insights to create more tailored and culturally sensitive products and campaigns. This research provides valuable insights for businesses looking to engage with the hijab fashion market, emphasizing the need to align products and marketing strategies with the religious and cultural values of the target consumers.

When viewing the history of Islamic thought, it is observed that almost all scholars, especially in the fields of Qur’ānic exegesis (tafsīr) and theology (kalām), have tried to justify the existence, oneness and uniqueness of Allah on the basis of the 22nd verse of Sūrah al-Anbiyā through various methods of reasoning, and they have put forward their conceptions of waḥdānīyah mostly based on this divine proposition. Moreover, different interpretations attributed to this verse have led scholars to declare each other unbelievers (takfīr) and to use a pejorative style against each other. Due to the presence of references to this divine proposition between the lines of exegetical texts in almost every field of Islāmic sciences methodology, as well as the pejorative style developed on the axis of its interpretation, and since a comprehensive study in the context of the relevant verse has not been prepared, the meaning and interpretation of the 22nd verse of Sūrah al-Anbiyā is the subject of this article. In this study, chronologically analysing the tafsīr texts from various periods and different schools of thought, the methods of the exegetes to prove the aforementioned verse and the breaking points in the interpretation of this verse in the historical process are identified. Thus, it is aimed to analyse the related verse comprehensively with a special focus on the relationship between tafsīr-naḥw and tafsīr-kalām. In this direction, based on the approach of examining the exegesis texts chronologically, as well as document analysis and systematic literature review methods, the approaches presented in the context of the verse of waḥdānīyah in the tafsīr tradition are both determined with a descriptive qualitative narrative and analysed in an analytical style. In the final analysis, it can be concluded that Allah presents His uniqueness as a subject open to discussion with rational propositions and His reliance on the challenging behaviour of reason in this regard means that it is inevitable to assign a functional role to reason for almost every issue in Islam and that Allah did not intend to send a text implying a conflict between reason and religion with His last revelation message.

Religious studies require a psychological perspective to explain religious phenomena. This study investigates the psychological and sociological factors influencing individuals in a predominantly Christian cultural context to convert to Islam. Using a qualitative research method, semi-structured interviews were conducted with 26 individuals living in Germany. The psychological effects (e.g., identity search, spiritual satisfaction) and social factors (e.g., social exclusion, family reactions) encountered during the participants' religious conversion process were analyzed. The findings reveal that religious conversion leads to profound changes in individuals' sense of belonging and social identity. Furthermore, significant insights were obtained regarding how societal perceptions of Islam influence individual religious choices.

In the Islamic scholarly tradition, accurately distinguishing what belongs to the Prophet Muhammad from what does not is of great importance. Various methodologies have been developed in this context to determine the authenticity and reliability of hadith narrations. The Hanafi jurists have adopted a unique approach among these methodologies and have assessed the acceptability of khabar al-wahid based on four fundamental criteria. One of these four principles is the criterion of submitting the report to the preference of the companions. The Hanafi scholars of uṣūl al-fiqh considered that when a dispute arose among the companions on a subject, the report related to that subject was not presented as evidence at the time of the dispute as a sign that the report was not credible. It is stated that this principle adopted by the Hanafis evokes the Orientalists’ \"e silentio\" argument. The e silentio argument is explained as: \"The best way to prove that a hadith did not exist in a certain period is to demonstrate that if the hadith existed in that period, it should have been used as evidence in the legal discussions of that period, but it was not used.\" For this reason, it is necessary to accurately determine what the Hanafi jurists meant by this criterion of criticising khabar al-Wahid and how it is understood and applied. The main aim of this study is to uncover the relationship and contrasts between this principle with the e silentio argument. For this reason, both a literature review and a comparative method were followed in the research. The primary sources of the study are Hanafi uṣūl al-fiqh books and the writings of Schacht (1902-1969) and Juynboll (1935-2010), who frequently employed the e silentio argument. Upon examining the perspectives of the Hanafi scholars who referred to this principle starting from al-Jaṣṣāṣ (d. 370/981) onwards, it was concluded that, although the two arguments are thought to exhibit similar approaches on the surface, they ultimately have different aims in the details.