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    Analysis of If There is a Contradiction between Allah's Promise to Help the Prophets and the Killings of Some Prophets
    (Anadolu Ilahiyat Akademisi, 2023) Yalcin, Selami
    While it is stated in the Qur'an that Allah promised and helped the prophets in the fight against the unbelievers, it is also stated that the Israelites killed some prophets. This study was conducted to investigate this quasi-contradictory situation. In this article, the verses stating that Allah promised to help the prophets and the verses stating that the prophets were killed are examined and analyzed. In the analysis, it was seen that the names of the killed prophets were not mentioned in the Qur'an and hadiths. Thereupon, Tanakh, Gos-pels, tafsir and history books were examined. In the research, it was determined that Zach-arias the son of Jehoiada in the Tanakh, Prophet Zacharias and Prophet John in the Gospels and the prophets Yesea and Yeremya in the tafsir and history books were reported to have been killed. Apart from this, the documents and contents of the narrations related to the number of the murdered prophets in some sources were analyzed. It has been seen that some of the narrations are weak, the source of some of them is unclear and they do not coincide with Allah's sunnah of sending prophets. The essence of Allah's promise to help the prophets and why and how these prophets were killed were examined. As a result, it has been understood that the promise of Allah to be victorious is aimed at making the cause brought by the prophet superior to unbelief and also includes protecting the prophet against unbelievers. For this reason, it has been determined that Allah has protected the prophets throughout history and did not give an opportunity to those who intend their lives. However, it has been seen that protecting the prophets does not cover personal and political issues, Zacharias the son of Jehoiada was killed for political reasons and Prophet John was killed for personal reasons. The Prophet Muhammad (pbuh) evaluated that Allah's promise of help was not intended to protect his in person. It is understood that he some-times appointed companions to provide his security in Medina until the verse God will protect you from people. In addition, the killed prophets were not killed because of a crime, it has been seen that they were killed unjustly on the charge of committing a crime, and as results Allah took revenge on those who committed the murder.
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    The Meaning and Causality of the Concepts Adatullah and Sunnatullah, and Causality According to al-Ghazali
    (Anadolu Ilahiyat Akademisi, 2024) Yalcin, Selami
    One gets the impression that there is a contradiction between the meanings that al- Ghazali attributes to the concepts of adatullah and sunnatullah and what he says about causality in his book Tahafut al-falasifah and his statements in the Ihya and some of his other books. In the article, first of all, the meanings of the concepts of adatullah and sunnatullah were tried to be explained. The meanings attributed to these concepts by theology and tafsir scholars who lived in the periods before al-Ghazali were examined. The meanings of the concept of sunnatullah in the Quran are briefly discussed. Later, the meanings that al-Ghazali attributed to the concepts of adetullah and sunnatullah in his works were grouped and analyzed. His thoughts on the relationship between cause and effect, absolute causality and the immutability of the sunnatullah have been tried to be conveyed. His views on the immutability of the sunnatullah are discussed. During the research, studies which focused on al-Ghazali's ideas on causality were examined and it was seen that these studies focused on what he said in Tahafut and rarely touched on his statements in Ihya. For this reason, in this research, the author's thoughts on causality were tried to be explained by taking into account all his works. al-Ghazali's thoughts on miracles, which were at the center of his debate with philosophers, were conveyed. As a result of the study, it was understood that the term sunnatullah was mentioned in the Quran to express social laws and laws of nature. It has been determined that al-Ghazali used the concepts of adatullah and sunnatullah in his works in the sense of biology, physics, natural laws and laws related to human nature and social order. It has been seen that he accepts that there is a relationship between cause and effect, but unlike philosophers, he holds the opinion that it is not necessary for certain causes to produce certain results, and he opposes an understanding that would exclude God, the doer, from being the power behind the causes. In addition, it was understood that he argued that consequences cannot occur without a reason, that God will not change the laws, that people should live their lives and seek sustenance by acting in accordance with them, and that behavior contrary to the law cannot be considered tawakkul.