In the spring of 2003, Jacques Derrida sat down for a public debate in Paris with Algerian intellectual Mustapha Chérif. The eminent philosopher arrived at the event directly from the hospital where he had just been diagnosed with pancreatic cancer, the illness that would take his life just over a year later. That he still participated in the exchange testifies to the magnitude of the subject at hand: the increasingly distressed relationship between Islam and the West, and the questions (...) of freedom, justice, and democracy that surround it. As Chérif relates in this account of their dialogue, the topic of Islam held special resonance for Derrida—perhaps it is to be expected that near the end of his life his thoughts would return to Algeria, the country where he was born in 1930. Indeed, these roots served as the impetus for their conversation, which first centers on the ways in which Derrida’s Algerian-Jewish identity has shaped his thinking. From there, the two men move to broader questions of secularism and democracy; to politics and religion and how the former manipulates the latter; and to the parallels between xenophobia in the West and fanaticism among Islamists. Ultimately, the discussion is an attempt to tear down the notion that Islam and the West are two civilizations locked in a bitter struggle for supremacy and to reconsider them as the two shores of the Mediterranean—two halves of the same geographical, religious, and cultural sphere. Islam and the West is a crucial opportunity to further our understanding of Derrida’s views on the key political and religious divisions of our time and an often moving testament to the power of friendship and solidarity to surmount them. (shrink)

This paper examines the journey of Islamic philosophy in various schools to explore how it deals with the fundamental concepts of Islam within deistic circles. The fundamental concepts of Islam are unity of God, the prophethood, and the resurrection. This paper also takes a look at the position of religion in Islamic philosophy. It presents a distinction between theism and deism and then try to illustrate how classical Muslim philosophers work within deism and interpret Islamic ideas accordingly. We will see (...) a wide, historical survey of all Islamic schools of philosophy including the peripatetic, illuminative, and transcendental. Based on analytical and historical method, the paper proves that this philosophy possesses a foundation of deism with a slight opening toward theism. While focusing on primary sources, we also consider some secondary sources in Islamic philosophy. (shrink)

The manuscript preserved in the Bibliothèque National de France, arabe 4235 is a fragmentary copy of Abū ‘Alī l-Qālī’s al-Bāri‘ and belonged to a certain Ibrāhīm b. Ḥumām Ibn Aḥmad. Although we know nothing about him, we have information about his father, Ḥumām Ibn Aḥmad al-Uṭrūš, who lived in Cordoba between 357/968 and 421/1030. He was a professor of Language and Poetry and, at the same time, he copied books for living during the crisis of the cordovan Caliphate. A marginal (...) note in f.22b, in a personal codex of Abū ‘Alī l-Qālī allows the author to believe that the manuscript comes from a privileged Cordovan environment. The orthographic and philological care with which the copy was made, as well as the graphic style makes also evident that the manuscript was the work of a language professor and not of an expert copyist. The context of its production and the data provided by a codicological and paleographical analysis, make also clear that the dating of this manuscript should be the end of the IV/X century or the beginning of next century. (shrink)

This chapter explores the anti-colonial narrative potential of certain works of cinema taking Aguirre, the Wrath of God and Caché as a case in point. To do so, this chapter first and mainly draws upon the theoretical and normative lens put forward by Gayatri Chakravorty Spivak on the representation of the colonized other and her resulting political and intellectual call for self-reflection on one's privileged Western intellectual positioning. This lens has many normative implications for the ways in which the colonized (...) subject and colonial history are discussed and represented. The partial lack of representation of the colonized other in Aguirre, the Wrath of God leaves the subjectivity of the colonizer in crisis and madness. Second, the narrative of Caché is explored and it is suggested that it resembles the rhetoric of Foucauldian disciplinary power of surveillance turned upside-down thus enforcing the complicit of colonialism to question her privilege. (shrink)

Unlike previous studies which generally seem to focus more on Hausa metaphorical expressions, this study investigates a wide range of uses ofίdὸ‘eye’ in its constructional metonymy patterns in the language by exploring corpus data that contain over 300 eye-related expressions. We observe that some constructional metonymies maintain a set of fixed words and syntax in activating conceptual shifts and producing eye metonymies while others have semi-fixed patterns and produce the same metonymies. Lexical items liketsόkάlế,kὰn,ὰ,dὰ, andbὰsίrὰamong others are constant constituents in (...) the constructional metonymies in which they appear. In the metonymic chaining, the basic mapping of eye metonymies occurs via thepart for partrelation under E-metonymies and thesub- for supercategoryrelation under C-metonymies. We also observe that E→E→C coding has the highest chained metonymic structure in the creation of the eye metonymies. Both attributive and predicative colligates motivate metonymic senses in the language. Finally, our analysis reveals that the eye is metonymically conceptualized and semantically extended to various target domains and produces metonymic conceptualizations that make the eye stand for vision, desire, envy, control, attention, perception, person, meeting, brain, intelligence, and so on. (shrink)

Cette contribution entre dans le cadre d’une série d’études qui porte, essentiellement, sur un lieu d’histoire et de mémoire du corps de la femme. Il s’agit du hammam, dans sa langue d’origine et le bain maure chez les francophones, dans la conception de la population de l’ancienne capitale du Maghreb central et son hawz. Par son passé, il remonte à une date lointaine. Le hammam reprend ses fonctions principales pour prendre une place dans la société arabo musulmane. Très fréquenté par (...) la gent féminine, il est le lieu des pratiques sociales et culturelles pour y rester dans la célébration des événements familiaux. D’ailleurs, l’étude touche directement l’ unité sociale de l’expression du travail du personnel féminin, l’unité sociale de la purification et de l’hygiène corporelles, la culture locale de la purification corporelle, le dernier bain du célibat de la jeune fille, le premier bain de la nouvelle mariée, le premier bain post-couche de la jeune mère, le bain pré pèlerinage. Mots clefs : hammam, bain maure, fonctions sociales, Tlemcen, Ain El Hûts, hawz, événements familiaux, rituels festifs, purification, hygiène corporelle, femmes Esta contribución forma parte de una serie de estudios que tienen como objeto la concepción del hammamo baño turco como un espacio de historia y memoria del cuerpo femenino entre la población de la antigua capital del Magreb central y su hawz. La historia del hammam es larga pero este espacio ha recuperado su funcionalidad hasta hacerse hueco de nuevo en la sociedad árabe musulmana. Muy popular entre las mujeres, es lugar de prácticas sociales y culturales en torno a la celebración de eventos familiares. Por otra parte, nuestro estudio aborda directamente la unidad social de la expresión del trabajo del personal femenino, la unidad social de purificación e higiene corporales, la cultura local de la purificación del cuerpo, el último baño de la joven célibe, el primer baño de la recién casada, el primer baño de la nueva madre y el baño previo a la peregrinación. Palabras clave: hammam, baño musulmán, funciones sociales, Tlemcen, Ain el Hûts, hawz, festejos familiares, purificación, higiene personal, mujeres. (shrink)

The Rabat manuscript, BNRM, 87-Q, is a unique copy of Kitāb al-burṣān wa-l-‘urjān wa-l-‘umyān wa-l-ḥūlān written by the Basrian al-Jāḥiẓ. It was used for the two known critical editions of this text. Their confrontation with the manuscript reveals their merits and their limits. The codicological and paleographical examination of the manuscript allows us to consider it as an Andalusian book production and to suggest an approximate dating of the end of the 4th/10th or even of the beginning of the 5th/11th (...) century. The identification of one of its first possessors is an additional argument for this dating and localization. These elements make this document a rare witness to the dissemination of some writings of al-Jāḥiẓ in al-Andalus. (shrink)

The dominant approach to understanding Islamic Business Ethics has been based almost exclusively on either interpretations of the Qur’an and Sunna or influenced by Western understanding of Islam and ethics. However, there is a rich—largely ignored-tradition of ethical analysis conducted by Muslim philosophers which would broaden our understanding of Islamic ethics and hence IBE. We seek to correct this imbalance by examining works of Al-Ghazali, an early Muslim philosopher, scholar, and mystic. His approach to Sufism, combining an interpretation of revelation (...) with reason, can contribute to new developments in business ethics scholarship and practice especially in Muslim communities. His thought portrays a vibrant work ethic that, while based in Sufism, has important practical implications for business. We argue that including such historically and contextually recognized perspectives in our understanding of BE, both in theory and in practice, would work well with an audience that looks to Islam as a source of justice and proper moral conduct. (shrink)

This paper undertakes an in-depth examination of the intriguing argument for the existential import of negative propositions by the fifteenth-century Ottoman scholar Hatibzâde Mehmed (d. 1496) and the counterarguments by his disciple, Taşköprizâde Kâsım (d. 1513). It argues that this discussion is a significant example of Ottoman scholars engaging in long-standing disputes concerning the nature and ontological ground of negative propositions, which date back to Plato and Aristotle. It is also intended to underline the need for considering not only logic (...) texts but also works primarily associated with other disciplines in order to attain a comprehensive picture of logical discussions in the post-classical period of Islamic thought. (shrink)

The neo‐Gramscian framework offers one of the more innovative contributions to a discipline long embedded in the self‐same verities of behaviouralism, positivism and neo‐Realism. As with conventional wisdom, however, neo‐Gramscians reproduce either assumptions of liberal neutrality or cultural thickness in relation to the ‘peripheral zones’ of the global political economy. These tendencies produce a variant that can be likened to ‘soft Orientalism’. In the first instance, cultural difference is not much of an impediment to the establishment of (West‐centred) global hegemony. (...) In the second instance, otherness becomes the principal source of counter‐hegemonic movements or resistance. This article provides a Gramscian rereading of these antinomies in relation to the apparent consolidation of a natural attitude towards Islam in the wake of recent dramatic events. (shrink)

This article begins with the premise that market-oriented development strategies require more than the free movement of the factors of production from one use to another; they also require a positive work ethic and an energetic and committed workforce. However, the existing Arab work ethic does not seem conducive to␣development and change. This article assesses some antecedents that might have led to the emergence of the existing work ethic. First, we address the potential role of religion in developing a value (...) system that is not conducive to growth and development. We also tackle family dynamics in the Arab world and the impact of family structures on personal and group development. Then, we move our attention to the educational system in the Arab world trying to uncover any common patterns in the various educational approaches in the Arab world that could have had lasting impressions on power dynamics in␣Arab societies. We also address power and leadership relationships and focus our attention on how groups actually function in the Arab world. Thereafter, we tackle what has emerged out of these societal institutions and relationships, and offer some implications marking out paths for international managers. (shrink)

Research exploring how students develop their perspectives on religious moderation through reading and understanding the Qur’an is underexplored. This study aims to investigate students’ religious literacy tenet as a process of constructing meaning about religious moderation from the verses of the Qur’an. The participants involved were three students with an excellent ability to read the Qur’an and who had a great interest in the study of the Qur’an. The data were collected through the process of reading the verses of the (...) Qur’an and its textual and contextual translation. The results of this study indicate that students with high translation amendments tend to have more ability to interpret the verses of the Qur’an widely as a form of verbalisation of thoughts.Contribution: This study provides clarification on student interactions, the interpretation process and the construction of the meaning of the verses of the Qur’an. Furthermore, the results of this study encourage lecturers to reconstruct the process of learning to read the Qur’an at the university level. (shrink)

ABSTRACT:We examine the practice of nepotism in the Arab World and analyze how a rational-legal model of bureaucracy was never able to take hold. We draw upon ideas from institutional theory and related notions of legitimacy to provide an explanation of nepotism’s extraordinary persistence. Then we use arguments to speculate how the appearance of institutional entrepreneurs who are advocates for a new hybrid form of nepotism might begin to colonize a social space created by larger political and economic changes that (...) are sweeping the Arab World. Those entrepreneurs must persuade other members of an extended family that the current practice of nepotism is typically destructive of a firm’s competitive performance. In addition, they will argue that nepotism as currently practiced violates teachings of Islam. This second argument is likely to be particularly effective with an audience that sees Islam as a source of universal notions of justice and fairness. (shrink)

In this paper, we explore whether the ethical positions of students are firmly entrenched when they enter college, or do they change due to maturity, experience to ethical discussions in coursework, work experience, or a combination of factors. This study compared the ethical attitudes of freshmen and junior accounting majors, and graduate MBA students when confronted with two ethical dilemmas. Undergraduates were found to be more justice oriented than their MBA counterparts, who were more utilitarian in their ethical approach. While (...) males tended to be more utilitarian, they were also more tentative and neutral in their responses. Females expressed more definite ethical positions than males when assessing specific ethical behaviors. Prior exposure to ethics via coursework or employment did not significantly affect ethical attitudes. (shrink)

What and how to teach religious moderation at the undergraduate level still concerns academics. This study aims to explore the perceptions of lecturers and students about the objectives, content, and strategies used in learning religious moderation. This study uses a multiple-case exploratory design with a qualitative approach. Data were collected through interviews with eight lecturers and 15 students from public and Islamic universities in Indonesia. Data analysis in this study used conventional content analysis methods with an inductive coding process. The (...) first two authors analysed data, and their agreement was calculated using Cohen’s kappa of 0.90. As a result, participants said that the ultimate goal of learning moderation in religion is to teach students about aligning views on religion and non-religion. The content that needs to be taught early and as a firm root of religious moderation is the internal harmony of religious communities. Finally, the development of campus culture can be an alternative model to internalise the values of religious moderation. Contribution: Overall, this research helps us to understand what kind of religious moderation learning we want to introduce in Indonesian universities. (shrink)

Working memory has been shown to be strongly related to fluid intelligence; however, our goal is to shed further light on the process of information compression in working memory as a determining factor of fluid intelligence. Our main hypothesis was that compression in working memory is an excellent indicator for studying the relationship between working-memory capacity and fluid intelligence because both depend on the optimization of storage capacity. Compressibility of memoranda was estimated using an algorithmic complexity metric. The results showed (...) that compressibility can be used to predict working-memory performance and that fluid intelligence is well predicted by the ability to compress information. We conclude that the ability to compress information in working memory is the reason why both manipulation and retention of information are linked to intelligence. This result offers a new concept of intelligence based on the idea that compression and intelligence are equivalent problems. (shrink)

There are several challenges associated with traditional business ethics education. While case studies have been used extensively in ethics education, such use can be complemented by using Problem Based Learning (PBL). PBL represents a pedagogy employing more collaborative tools that involve students more extensively in the learning process. A well-designed teaching approach based on PBL can have significant positive impact on students’ learning. This paper supplies a representative teaching interaction based on PBL, and discusses the implications of its structure. Introducing (...) PBL is challenging and comes with significant costs as faculty members have to be trained, roles have to be exchanged, powers have to be relinquished, and learning materials have tobe written. We conclude that PBL is suitable for an ethics course as most ethical situations require introspection, reflection, discovery, and concern for other viewpoints, all of which can be facilitated in a PBL environment. (shrink)

There are several challenges associated with traditional business ethics education. While case studies have been used extensively in ethics education, such use can be complemented by using Problem Based Learning (PBL). PBL represents a pedagogy employing more collaborative tools that involve students more extensively in the learning process. A well-designed teaching approach based on PBL can have significant positive impact on students’ learning. This paper supplies a representative teaching interaction based on PBL, and discusses the implications of its structure. Introducing (...) PBL is challenging and comes with significant costs as faculty members have to be trained, roles have to be exchanged, powers have to be relinquished, and learning materials have tobe written. We conclude that PBL is suitable for an ethics course as most ethical situations require introspection, reflection, discovery, and concern for other viewpoints, all of which can be facilitated in a PBL environment. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

This paper explores attitudes regarding tax evasion and the relationship between personal moral philosophy and such attitudes in a weak tax environment. The results confirm the multidimensionality of tax evasion attitudes. Idealism was negatively related to self-interest tax evasion attitudes while relativism was positively related to such attitudes. Idealism was also positively related to tax evasion attitudes stemming from concerns about the justice of the tax system. Idealists in a weak tax environment seemingly go through a cognitive reframing process where (...) they recognize that the tax system is unfair, and accordingly tax evasion is a way to serve a different moral absolute, that is of equity, rather than another different moral absolute, which is fulfilling obligations to governments. The results are also explained in light of the suggested low moral intensity of tax evasion among respondents. Policy implications are presented. (shrink)

RésuméCet article traite d’une solution au tristement célèbre paradoxe du menteur, généralement connu dans la littérature arabe sous le nom de Maġlaṭat al-ǧaḏr al-aṣamm. La solution est donnée dans un traité ottoman du XVe siècle attribué, entre autres, à Ḫaṭībzāde Muḥyiddīn Efendī. L’article la compare également à la solution du philosophe persan contemporain, Ǧalāl al-Dīn al-Dawānī. Le court traité consacré au paradoxe est l’un des rares ouvrages des Ottomans sur le sujet et il aborde de manière exhaustive le paradoxe sous (...) ses deux formes. En tant qu’analyse de la solution offerte par le traité au paradoxe, l’article fait connaître à l’érudition contemporaine les discussions ottomanes sur le menteur, et il contribue à combler le vide évident dans la littérature sur le paradoxe dans la pensée islamique. (shrink)

Mobility is becoming a defining feature of today’s globalising society. Individuals move for a variety of reasons, including finding employment or pursuing education. This paper focuses on the interrelationship between two different types of migrants who have all moved out of one specific country to another. It builds on the perceptions of Turkish graduates of German universities who moved cross-border recently to study in German universities, the self-styled ‘New Wave Turks’, to understand their place within the existing Turkish diaspora there. (...) Although the existing Turkish diaspora in Germany is well researched, as is how diasporas can facilitate further mobility, the interaction between these newcomers and the existing Turkish diaspora in Germany has received little scholarly attention. Through in-depth semi-structured interviews with recent Turkish graduates of German universities, we explored how the existing diaspora provides support but also challenges for the newcomers, complicating their experiences. We argue that international student mobility led to the emergence of a new form of ‘total diaspora’ in Germany, comprising both the existing Turkish diaspora and newly joined Turkish graduates of German universities. Social media was instrumental for these newcomers in setting themselves apart within the total diaspora, allowing them to create their own community identity. (shrink)

The Sufyānī narration, which is also referred in some studies carried out today, is mentioned in the early Shiite and Sunnī sources. The anticipated savior perception of the period has an important place in understanding the Sufyānī narrations in the emergence process of which political and sectarian events were effective. Narrations stating that the Mahdī named Muḥammad, one of the descendants of the Prophet Muḥammad (pbuh), would appear in the end of times and establish justice by bringing order to the (...) world where oppression, injustice and inequity have spread, were effective in the political and social life after the Prophet (pbuh). The emergence of the Sufyānī narrations, whose intellectual infrastructure was constituted by the expected Mahdī perception that is effective in the society, was the result of the political conflicts of the period. The death of Muʻāwiya ibn Yazīd (d. 64/684), the third Caliph of the Umayyad State, without leaving a crown behind caused a political crisis. The cousin of the Muʻāwiya II, Marwān bin al-Ḥakam, the experienced politician who turned this moment of crisis into an opportunity and who was from the same dynasty but from a different family, took over the administration and thus the sultanate continued. Although the reign continued from the sons of Umayyad, the administration passed from sons of Sufyān to the sons of Marwān, who were from the same dynasty. This situation caused discomfort in Sufyānīs. Thus, Muʻāwiya II's brother Khālid ibn Yazīd, whose right of administration was seized from him, with the intention of gaining his lost reputation in the society and turning the pessimism towards his family into hope and desire, has been claimed to spread the savior Sufyānī narrations expected from the sons of Sufyān, parallel to the Mahdī narrations expected from the sons of Alī, which was influential in the society. Thus, the Sufyānī came to be expected like the expected Mahdī, who was influential in society and exploited by the Shiite sects in their own belief systems. The rebellions carried out by the sons of Sufyān against the administration in the 2nd century hijrī and afterwards were conceived as the appearance of the Sufyānī expected by the society and the person who led the rebellion was described as Sufyānī. The most important of these rebellions is the revolt of ʻAlī ibn Abdullah ibn Khālid nicknamed Abū ʻAmayṭar, formed by the coalition of sons of ʻAlī and sons of Sufyān who descend from the sons of Umayya. Abū ʻAmayṭar, who is considered to be the Sufyānī and some sections of whose life constitute a source for many narrations on the Sufyānī, declared his caliphate during the period of Abbasī Caliph al-Amīn (d. 198/813) and called for allegiance to himself. The announcement of his caliphate was considered by his supporters as the expected savior. The period of Abū ʻAmayṭar and the sayings about him are extremely important in terms of presenting the expected savior perception in the society, the Sufyānī understanding and the date of his emergence. Sections from Abū ʻAmayṭar's life reflected in the narrations about the Sufyānī in many Shiite and Sunnī sources. In this article, it is tried to examine the emergence of the Sufyānī narrations, its development and particularly its transformation within the Shiite sect, in a detailed manner and especially based on political and sectarian events of the early period. (shrink)

This study deals with the sceptical arguments by one of the most important figures in the philosophical Sufi tradition (the Akbarian school) and the foremost disciple of Ibn ʿArabī, Ṣadr al‐Dīn al‐Qūnawī. Though not a sceptic in the strict sense, Qūnawī employs sceptical arguments from relativity of rational knowledge and disagreement among philosophers to prove inefficacy of reason and rational procedures of knowledge in terms of achieving certain knowledge of metaphysical matters, namely of God and the ultimate principles of things. (...) The paper questions Qūnawī's implicit assumption that, if there is disagreement on a proposition p, then p is relative and thus cannot provide certain knowledge. It aims to philosophically analyse and assess his scepticism as well as to shed light on the largely unknown terrain of scepticism in the mediaeval Islamic world. (shrink)

The Turkish market of Qur'an translations and studies is exceedingly oversaturated. Critics find some of these lacking in proper hermeneutical judgement, impelling them to reflect on the conditions of judicious Qur'anic exegesis. These reflections have remained relatively unexplored in English academic literature. In Critical Hermeneutics, Celik explores and compares the hermeneutical philosophies of three Turkish intellectuals, namely Alpyagil, Cündioglu, and Öztürk. By exploring their philosophical views on subjectivity and objectivity in the context of interpreting the Qur'an, Celik draws major implications (...) for reading the Qur'an in new and different ways. (shrink)

Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...) especially from Fakhr al-dīn Divrigi and analysing written previously works, wrote Kitāb al-Idrāk li-lisān al-Atrāk. This book has consisted of introduction, vocabulary and grammar section. We also aimed in our study to examine Kitāb al-Idrāk in terms of content and than in terms of lexicography of the linguistic branch. -/- SUMMARY Mamluks reigned in Egypt a long time and in its reign Kipchak Turks had influence in management. Because of the Turkish rulers who have military background did not know Arabic language well, Turkish language was spoken in the palace and also idea of being closer of scholars and notable people to Turkish rulers got brought an interest in learning Turkish. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī (d. 745/ 1344). The true name of Abū Ḥayyān is Muḥammed b. Yūsuf b. Ali b. Ḥayyān al-Tawḥīdī and he is an Andalusian linguist and exegete. Abū Ḥayyān who came from a Berber family born in the Matahsharesh village of Granada in 654/1256 and died in Cairo in 28th time 745 (11 July 1344). There is not much information about his family in the sources, but it is mentioned that he has a daughter whose name is Nada, a son named Hayyân in his name, and some grandchildren which are named Muḥammad and Ummu Ḥayyān. Abū Ḥayyān became a famous as Ethīr al-dīn and at the same time, he is also known as Naḥvī, Ghirnātī (Granadian), Ceyyānī, and Nafzī. He took lessons in Granada from great scholars such as Abd al-ḥaķ b. Ali al-Anṣarī, Abū Ḥasan al-Ubbezī, Abū Cafer Aḥmed b. Ibrahīm b. Zubair, Ibn Abū al-Ahvas and became a proficient scholar and teacher in matters such as morphology, syntax, language, commentary, hadith, methodology of Fiqh and Kalām. He wrote about 18 works in different sciences and if we mention some of that are al-Baḥr al-muhīt, al-Nahr al-mād, Tuhfat al-arīb bimā fī al-Qur'ān min al-gharīb and some of his works have reached to our time and some of those did not. Abū Ḥayyān left Andalus for various reasons and visited many centers of science and eventually continued his scientific activities in Cairo. Abū Hayyān, who is a great interest in learning languages, has learned Turkish language with the other popular languages ​​such as Persian, Amharic and Himyarite language and written books about these languages. His mainly works about Turkish language are the Kitāb al-Idrāk li-lisān al-Atrāk, Zehv al-mulk fi naḥv al-Turk, al-Af'al fi lisān al-Turk and al-Durret al-mudiyye fi lughat al-Turkiyye. These works did not reach to our days except Kitāb al-Idrak. Kitāb al-Idrāk consists of three sections, namely introduction, dictionary which includes 2200 words, and grammar that is composed of morphology and syntax and this book which is known as al-Idrāk is written in the Turkish which is spoken in XIV-XVI century tongue and named as Middle Turkish Period-Mamluk Kipchak Turkish. The first chapter begins with basmala and continues with detailed his genealogy, personal record, praise to Allah and salawat and salaam to Prophet Muhammad. After this introduction, it is explained the intention of writing this work. The second chapter is a dictionary which the words are explained in alphabetical order. Although Abū Ḥayyān speaks about 23 letters in the Kipchak alphabet, he does not explain the words related to all, but examines 19 items. In this dictionary, it does not take part some letters, that is letters sā, zāl, zā (letters of lips which is written in English th); letters dâd, ayn, fa (letters of throat) which Arabs use. In the third chapter, there is a part of the tasrif (knowledge of morphology) which is generally called knowledge of morphology today. In this section, it is dealt with about the types of words namely, name of diminutive, name of belonging name, plural, agent name, passive name, exaggerated factor name, infinitive, name indicating the location, name of device, arbitrary name, and idâd (which adds are derivation of noun from name like lık, lik at the end of the word) and then it comes to the end with shadda. Section of syntax which is called by the author as consisted of compound and is prepared according to systematic of Arabic grammar begins with the sentence structure in Kipchak language. After that it continues with definite-ambiguous names, verb (orders, past, imperfect verbs), subject-predicate in nominal sentence, nevāsiḫ (additional actions helped change the meaning of the noun phrase), Arabic leyte which express by the actual wish mold and the like, such as two mef'ūl area of ​​the heart of verbs in Arabic told (I think) were deaf ( Turkmen thinks he), acts like it yet scientists (verb phrase in), acts offender (verb-subject), the abutment of the verb nefiy prepositions, prepositions, the nehiy (ban), passive verbs and naib-i fail (so-called subject); other elements of the sentence, called the act müteallakat are: cognate accusativ, direct object, time period (time complement), the envelope space (located complement), state (envelope), causative object, the exception, the specification, conflict of laws, the annexation, the oat, the dependencies: adjective, conjunction, confirm, the apposition; conditional structure. After these, he mentions to letters of meanings (huruf al-maani), and concludes this chapter with information about the date, place, and name of the author of the book. Abū Hayyān used induction method in the book. Since he gave the forms of the words in double, then the triple, quadruple, quintet and other forms. He tried to teach the pronunciation of words by explaining the etymology of word sand the changes of the voices. He examined the words which are synonyms/ contrasted, synonym voice, singular/plural, and words that are passed by foreign languages into Turkish dialects then they are turned into Turkish word structure; brought out witnesses from proverbs and poetries. As a result, in this work, which consists of dictionary and grammar sections, it can be said that it is used predominantly in linguistic information - translation method . (shrink)

We extended the Barut’s classical model of zitterbewegung from 3+1 dimensional spacetime into 2+1 and 1+1 dimensional spacetimes and discussed the symmetry and integrability properties of the model in 2+1, 1+1 and 3+1 dimensions. In these cases, the free particle current or the velocity of the particle can be decomposed as a constant convection current and polarization currents.In 2+1 dimensional spacetime, a velocity of the particle and spin tensor are dependent to each other and the chirality can not be introduced. (...) The free particle has 7 constants of motion: The momentum three vector, the charge, the energy in proper time, the scalar constant spin or magnetic polarization and the two components of total angular momentum. Two component electric polarizations oscillate with Zitterbewegung frequency.In 1+1 dimensional spacetime we have an independent velocity vector and a scalar spin tensor. The free particle has 5 integrals of motion: The momentum two vector, the charge, the energy in proper time, and the scalar total angular momentum. The normal component of the velocity or the scalar electric polarization oscillates with Zitterbewegung frequency.In 3+1 dimensional spacetime, the particle has an independent velocity vector, spin tensor and chirality. The free particle has 12 integrals of motion: The momentum four vector, the charge, the energy in proper time or mass, the three vector spin or magnetic polarizations and three components of total angular momentum. The parallel component of velocity into momentum and the normal components of the spin tensor or the spin three vector are constants of motion for the free particle. The chirality and electric polarizations oscillate with the Zitterbewegung frequency. The system is superintegrable in all dimensions. (shrink)