In recent years, researchers have paid special attention to religiosity and the practice of religious beliefs. If people put religiosity at the forefront of their affairs and maintain the roots of religion in various aspects of work and family life, they will see God present and watchful in doing all things, and the result of such a vision will be the successful performance of deeds and walking the path of perfection. Having a heartfelt belief in the value of work and (...) adhering to it will result in a greater desire to work. Religiosity is a variable that can be related to job variables. In addition, it can play an important role in the behaviours of employees. In Islam, work is a virtue and is necessary to balance the personal and social life of the individual. Given the importance of this issue, the present study aimed to evaluate the relationship between Islamic religiosity and job satisfaction of Muslim teachers in Malaysia. In total, 2200 Muslim teachers of Kuala Lumpur and Penang were selected for the study by simple random sampling. Data were collected by using standard questionnaires and analysed by Pearson's correlation coefficient in Statistical Package for the Social Sciences (SPSS). According to the results, there was a significant and positive relationship between teachers' Islamic religiosity and job satisfaction as P = 0.784 and T = 0.000 which was less than the Sig level of 0.05. CONTRIBUTION: According to Islamic teachings, working for a Muslim is like worship. Based on the findings of this research, teachers with higher Islamic religiosity enjoy higher job satisfaction. (shrink)

According to the consencus of Muslim world, al-Aqsā Mosque is located in the land of al-Quds (Jerusalem). In this matter, especially the old Sunnite sources are in agreement with each other. However, there are recently some different views regarding the location of al-Aqsā Mosque. It has been argued that al-Aqsā Mosque most likley was built in a location differnet from Jerusalem. One of the defenders of this opinion is Muhammad Hamīdullah, who is a prominent scholar of Islamic studies and (...) considered to be a reliable authority among contemporary Islāmic historians. He claims that al-Aqsā Mosque, which was also mentioned in the Qur’ān, cannot be the Mosque that is present in Jerusalem. Rather, it must be searched in heavens. If this claim is accepted, then numerous reports informing that the mosque is located in Jerusalem and many interpretations based on these reports, will become problematic and controversial. Therefore, it is necessary to examine those claims and the relevant evidence in detail. Following this pueporse, we aim to examine and evaluate those views with a critical approach in this study. In this regard, we will argue that the comments and approaches that have been argued so far, are not consistent. Rather, relevant claims do not rely on strong evidence but only unsatisfactory interpretations. Summary: Muhammad Hamīdullah who is a prominent researcher and well-known for his studies on History of Islām, has individual opinions on some issues, different from classical scholars of Ahlu’s-Sunnah (branch of Islām that accepts the first four caliphs as rightful successors to Muhammad). One of his distinctive views is the original place of Masjid al-Aqsā (al-Aqsā Mosque). He claims that al-Aqsā Mosque was likely located, not in al-Quds (Jerusalem), but in heavens. In this article, our purpose is to examine this matter by evaluating his arguments regarding the place of al-Aqsā Mosque. Hamīdullah’s argument is based on several reasons which are as follows:Miʻrāc (The Ascension) is a journey from the earth to beyond the heavens. According to Hamīdullah, it is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to Bayt al-Maqdis/al-Quds.Hamīdullah maintains that the expression “al-Masjid al-Aqsā” in the first verse of Sūrah al-Isrā means “the remotest Mosque.” However, the Palestinian lands are described as “Adna’l-Arḍ/Nearest Country” in the third verse of Sūrah ar-Rūm. Thus, “the remotest Mosque” should not be “the nearest country”; rather it should be a Mosque in heavens.He also argues that in some Hadith texts, the mosque in question is mentioned as “Masjid al-Aqsā”, but there is a grammatical difference between the phrases of “al-Masjid al-Aqsā” and “Masjid al-Aqsā”, which means that the mosque mentioned as “al-Masjid al-Aqsā” in the Qur’ānic verse does not have a connection with al-Quds (Jerusalem). In his opinion, the expression of “Masjid al-Aqsā” which appears in some Hadith texts is in the form of a noun clause, while the quranic expression “al-Masjid al-Aqsā” is in the form of an adjective clause. Accordingly, “Masjid al-Aqsā” and “al-Masjid al-Aqsā” refer to different places. The noun clause -as in the Hadith texts- of “Masjid al-Aqsā” must be in al-Quds, whereas the Qur’ānic expression in the form of an adjective clause of “al-Masjid al-Aqsā” must be a mosque in the heavens.According to his other claim, Abu’l-Yemān, the teacher of the teacher of Bukhārī, when narrating the hadith about mosques, he mentions this mosque, not as “al-Masjid al-Aqsā”, but as Īliyā’. That is, according to him, early sources of hadith do not mention the phrase of “al-Masjid al-Aqsā”, but instead, the phrase of Īliyā’ was used. Hamīdullah also states “... while narrating this hadith, Muslim does not use the phrases “Masjid al-Aqsā” or “al-Masjid al-Aqsā.” Instead, he uses the phrase Īliyā’.”He also states that the term al-masjid (the mosque) which appears in the seventh verse of Sūrah al-Isrā, was used to refer to that Īliyā’, not to refer to “al-Masjid al-Aqsā”. Likewise, the Umayyad Caliph Abdulmelik (26-86 h.c./646-705 g.c.) built the Dome of the Rock (Masjid al-Saḥra) in al-Quds and named it “Masjid al-Aqsā”. This name became so widespread at the times of Imam al-Bukhārī (194-256 h.c./810/870 g.c.) so that the old name Īliyā’ had been totally forgotten. Because of this reason, some hadith narrators were using this more common name “Masjid al-Aqsā” to express and describe this forgotten name.When we critically evaluate the information and approaches explained above, we come to the conclusion that they are not consistent. First of all, the claim that Masjid al-Aqsā is in the heavens, is in disagreement with the Qur’ānic verses implying that “Masjid al-Aqsā” is in al-Quds, and with many authentic hadith texts that indicate its existence on those lands. Also, the sources of Qur’ānic interpretations (exegeses) and historical narrations refute this claim. On the other hand, there is no Qur’ānic verse or tradition (hadith) that state that Masjid al-Aqsā is in the heavens.We argue that Hamīdullah’s claim “...It is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to al-Aqsā Mosque in al-Quds” is not very appropriate. Because, it is beyond the human judgment to decide which part of this magnificient journey is more important or which part of it should take place in the Holy Qur’ān. Only Allah has the authority to decide for this. Moreover, we should remember that-as mentioned in the conveyed knowledge- the incident mentioned in the first verse of Sūrah al-Isrā is merely the magnificient journey from Mecca to Masjid al-Aqsā, which was clearly stated in the authentic hadith sources. As for the third verse of Sūrah al-Rūm, it is not correct to claim that Masjid al-Aqsā is not in al-Quds but in the heavens, by reading the text of the verse. Because, the phrase al-arḍ (the earth) has several meanings. Moreover, the phrase al-aqsā (the remotest) in the first verse of Sūrah al-Isrā, refers to distance between the two mosques, not between two countries.In some hadith texts, Masjid al-Aqsā was mentioned as “al-Masjid al-Aqsā” in the form of a noun clause, but this does not require that the masjid in question should be in the heavens. Because, many hadith texts mention it in the form of an adjective clause. Besides, some hadith texts mention Masjid al-Harām (Great Mosque of Mecca) in the form of a noun clause (Masjid al-Harām), not in the form of an adjective clause (al-Masjid al-Harām). If we consider Hamīdullah’s claim, we should look for the Masjid al-Harām in the heavens, but not on earth. So far, neither he nor anybody else made such a claim.Hamīdullah argues that Abu’l Yemān mentioned this mosque as Īliyā’, but not as al-Masjid al-Aqsā, and claimed that early religious sources do not use the term al-Masjid al-Aqsā. However, this is not a sound argument. Because, the authorities of hadith and history, who lived both before Abu’l Yemān and also at the same era, used the term “al-Masjid al-Aqsā” in their works and narrated that this term refers to al-Quds or Bayt al-Maqdis (Masjid al-Aqsā). Moreover, Hamīdullah’s claim that Muslim (a senior hadith scholar) did not use the terms “al-Masjid al-Aqsā” or “Masjid al-Aqsā” but instead he used the name “Īliyā’” is incorrect. Because, while narrating this hadith, the hadith scholar (Muslim) used all three names. As for the term “al-Masjid (the Mosque)” mentioned in Q 17.7, it is a groundless comment to claim that it does not refer to “al-Masjid al-Aqsā” in Q 17.1. Because the context of the verses and grammatical rules of Arabic language explicitly prove that the mosque mentioned in the seventh verse refers to “al-Masjid al-Aqsā” which is also mentioned in the first verse.His claim that “the Umayyads named the temple that they built in Jerusalem as “Masjid al-Aqsā” and following the era of Umayyads, in the period of Bukhārī, this naming became widespread” is highly vulnerable and disputable. Because in those times, the temple used to be named as “al-Masjid al-Jami (the Gathering Mosque)”, not as “al-Masjid al-Aqsā”. Nearly three centuries after the Umayyads reign, the naming of the said temple was first introduced to be as “al-Masjid al-Aqsā”. As for the expression of “al-Masjid al-Aqsā” appearing in the early sources of hadith, it was not used for the mosque built by the Umayyads, but was used to mean the entire haram (sacred, respected) region taking place in the south east corner of Jerusalem. In the light of arguments and explanations critically analysed above, we are in a position to argue that Muhammad Hamīdullah’s argument that “Masjid al-Aqsā is in the heavens”, does not rely on sound evidence, but rather, they are only some unsatisfactory interpretations. (shrink)

Value Co-Creation plays a major role in engaging knowledgeable individuals in a community via innovation, problem solving, and new service/product development. This study investigates the personal factors that influence individuals’ engagement in value co-creation in Higher Education Institutions through the use of online platforms. Some higher education institutions have successfully established or used appropriate online platforms, such as online forums, web applications, and mobile applications to engage their community in ideation or crowdsourcing as a part of the value co-creation process. (...) On the other hand, some HEIs have failed to engage their community in value co-creation activities, and even if they managed to engage some individuals in value co-creation once, they failed to sustain these individuals’ engagement in value co-creation using online platforms. Using the Stimulus Organism Response framework, this study examines the relationship between relevant personal factors and other motivational factors that provide perceived benefits with value co-creation engagement. Data was collected from 308 respondents at five Malaysian research universities. The software analysis tool Smart PLS is used for data analysis and validation. The results demonstrate that personal factors and perceived benefits as a motivational factor has a significant effect on individual engagement in value co-creation. However, the significance of these findings varies from one individual to another. The implications of these findings are discussed. (shrink)

This paper relies on primary resources dealing with the history of Oman along with British documents, which are the most important materials that dealt with the situation in the region, in general, and in Oman in Particular, at a time when Britain had power, presence and military control over India through the Government of British India. At that time, Britain tried to open lines of communication and forge agreements with the Arabian Gulf countries in order to secure its control over (...) this vital region and secure communications with its colonies in India. This study focuses on the economic and commercial relations between the two countries including trade of spices, textile, weapons, slaves, dates and other goods, the currencies used in these commercial exchanges, and the volume of trade. It also explores the volatility of these relations in different periods. The study also examines the social and cultural relations, mutual migrations, and military and political ties. In addition, it explores various aspects of reciprocal influence between the two areas in different periods and during turbulent times for the sultanate of Oman and the region, prior to, during and after the First World War. It investigates these relations from signing of the treaty of AL-Seeb in 1920 and the stabilization phase it created up to the end of the study period. The study has reached a number of conclusions about the development of these relations and the factors influencing this development at a time when sultan Timor tried to maintain independence in running the country despite the British influence. It also focuses on how the sultan attempted to benefit from Britain’s need to secure shipping lines by enhancing the sultanate’s trade with India until India became the first economic and trade partner with the sultanate during this period. The sultan tried to maintain a friendly relationship with Britain and India, where his currency was mined and where he used to stay for recuperation. (shrink)

Turkish-Islamic literature contains numerous religious literar writings. In the existing literature, it can be seen that many kinds such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, and al-asmā al-ḥusnā were written. Al-Asmā al-ḥusnā, written in the form of poetry and prose, were mostly sharḥ or their khawaṣṣ were explained. Çihil-nām al-Manẓūm, which is mentioned in the study, was written as khawaṣṣ al-asmā al-ḥusnā. The work is a poet entitled as Fażāyī. Manuscript was written in the (...) last quarter of the fifteenth century, and thus, it is presumed that the poet lived in the same century. This work has been identified in a manuscript. In addition, the poet’s Hadiyyat al-aḥbāb, der-Bayān al-maqāmāt al-darwīshān, Kitāb al-sharʿiyyat al-arbāb, and Ghazaliyyāt al-Darwīsh Fażāyī four other works have been identified. In the writings of the asmā al-ḥusnās, the names of ninety-nine were emphasized. In this study, the forty names of God are expressed. The text presented is a continuation of the tradition of writing some prose works written in Arabic and Persian. Çihil-nām al-Manẓūm, written in Arabic prose and known as Asmā al-Idrīsiyya it can be seen as a free stsyle translation of the prophet Idrīs. Forty names in the content of the work, their proper-ties, when, how much and how to read is explained. In this study, firstly the information about the subject of Qurʾān, hadith, Arabic, Persian and Turkish literature in the beautiful names of God is provided. Then, the information about the poet Fażāyī was given. Çihil-nām al-Manẓūm was introduced and the transcriptional form of the text was given.SummaryOne of the reasons that deeply affect a nation is the change of religion. This change did not only affect the individual but also influenced the society in which he was born and grew. One of the nations with strong influence is the Turks. Turks, after Islamization, have estab-lished a new civilization. One of the areas where this Islamic civilization reflects is the literary aspect of society. In this literature, which has begun to be formed, religious genres such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, have been revealed. One of them is about God. Religious literary writings about God were written in the form of tawhīd and munājāts, which consist of one or more prophets found at the head of the dīwāns, or as the annotations of asmā al-ḥusnā or as khawaṣṣ asmā al-ḥusnā.In time, the need for some Turkish literary and scientific works to be translated into a different language were born. It can be seen that with some changes such as subtraction and addition, texts are rewritten or poetic works are translated into prose. The original of our research subject Çihil-nām al- Manẓūm’s is written in Arabic and prose. Çihil-nām al-Manẓūm, it is a munājāt of the work known as Asmā al-Idrīsiyya, which describes the call of prophet Idrīs.Asmā al-ḥusnā is a religious term used mostly to describe the attributes and names of God. In the Qurʾān, there is no information about the number of asmā al-ḥusnā mentioned as a concept. However, the number of the names of God in the Qurʾān is 155. This number is differ-ent in ḥadīths. It is widely accepted that the number of asmā al-ḥusnā is 99. Some Islamic schol-ars have argued against such restricting statements, arguing that ninety-nine names, such as the hiding of the Night of Qadr, were hidden in all Divine names during the month of ramaḍān, while others suggested that the number of ninety-nine was large number of asmās (names).The first examples of asmā al-ḥusnā were written in Arabic literature. Some of them are not detached: Abū Manṣūr al-Māturidī (d. 333/944) Kitāb al-Tawḥīd, Abū ʿAbdullāh al-Ḥalīmī (d. 403/1012) al-Minhāj fī shuʿabiʾl īmān, Taḳī al-Dīn Ibn Taymiyya (d. 728/1328) al-Īmān. A part of asmā al-ḥusnās is also a single work: Abū Isḥāq al-Zajjaj (d. 311/923) Tafsīr al-asmāi’llāh al-ḥusnā, Aḥmad b. Husayin al-Bayhaḳī (d. 458/1066) al-Asmā al-ṣifāt and ʿAbd al-karīm b. Havāzin al-Quşayrī (d. 465/1072) Sharḥ al-asmāi’llāh. In addition to Arabic, it is useful to talk about some of the asmā al-ḥusnās which is written in Persian. Muḥammed al-Shrāzī al-Nishāburī (d. 904/1498) al-Risāla der-asmā al-ḥusnā, Çarkhī Yaʿḳūb b. ʿOthmān (d. 851/1447) Sharḥ al-asmāi’llāh and ʿAbd al-Raḥmān Aḥmad al-Jāmī (d. 898/1492) Muʿammā al-Jāmī.Islamic nations have created an enormous collection of literature about God. Among them, asmā al-ḥusnās has a special importance. Many asmā al-ḥusnā were written in Turkish literature. The most famous among the verses of Ibn Isa b. Majduddīn ʿĪsā Saruḥanī (d. 967/559) is Sharḥ al-asmā al-ḥusnā. Other than that, Ḥusayin b. Aḥmad Sirozī (d. 1000/1401) Sharḥ asmā al-ḥusnā, Aḥmad Shākir Pasha (d. 1234/1818) Rawḍ-ı Ward, Ibrahim Mahdī (d. 1345/1926) al-Kanz al-asmā fī sharḥ al-asmā al-ḥusnā and Bijaqji-zāda Ismā‘īl Haqqi b. ʿOthmān (ö.1352/1933) Asmā al-ḥusnā’s naẓman tafsīr this work is shown among the major works written in this field. Again, the works of the late Sheykh-oghlu Muṣṭafā (d. 817/1414) Khawaṣṣ al-asmā al-ḥusnā, Ṣubḥī al-Bursawī (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Ḥākim Sayyid Maḥmad Afandi (d. 1184/1770) Sharḥ manẓūm al-asmā al-ḥusnā, Lāmiʿ Jelebi (d. 938/1532) Sharḥ al-muʿammayāt ʿalā asmā al-ḥusnā, Ḥamdī Afandi (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Naḥīfī (d. 1151/1738) Manẓūm al-asmā al-ḥusnā, ʿAbd al-Majīd b. Naṣūḥ Ṭosyavī (d. 996/1588) Sharḥ al-asmā al-ḥusnā can be listed among other notable works.In this study, a khawaṣṣ al-asmā al-ḥusnā is examined. Khawaṣṣ; khāṣṣ and khāṣṣa are the plural of the words khawaṣṣ al-wukalā, khawaṣṣa al-balda, the properties of some drugs, khawaṣṣa al-Qurʾān al-karīm, khawaṣṣa al-ism al-aʿẓam; a force that is found in something and not from others means special case. The verses of the Qurʾān, the rings, the hours of the days, some prayers, the names of God have some of the accents. It is believed that the desire of the person who reads them in certain conditions, in a certain amount, or in any manner, in specific hours, will occur. The fact that the concept of khawaṣṣ met these meanings allowed him to acquire scientific knowledge and to call it “khawaṣṣ science” characteristic in the literature.The works that deal with the Qurʾān and the asmā al-ḥuṣnā are written. Some of these works written in Arabic and Turkish literature are: Risāle fī khawaṣṣ al-asmā al-ḥusnā: Zunnūn al-Miṣrī, Khawaṣṣ al-Qurʾān: Ghazālī, ʿIḳdu al-manẓūm fī khawaṣṣ al-ḥurūf: Muḥyī al-Dīn al-ʿArabī, Asmā al-Idrīsiyya: Shāb al-Dīn al-Suhrawardī, Khawaṣṣ al-asmā al-ḥusnā: Shakh-oghlu Muṣṭafā, Sharḥ al-manẓūm al-asmā al-ḥusnā: Ṣubḥī al-Bursawī, Sharḥ al-asmā al-ḥusnā: Ibn ʿIsā b. Majd al-Dīn Ṣaruhanī, Manẓūm al-asmā al-ḥusnā sharḥ: Ḥākim Sayyid Maḥmad Afandi, Manẓūm al-asmā al-ḥusnā: Naḥīfī, Sharḥ al-asmā al-ḥusnā and khawaṣṣuhā: Imām Shabrāwī.One of the works in which asmā al-ḥusnā was described is attributed to prophet Idrīs. Among the miracles of prophet Idrīs, there have been intresting miracoulus performances such as possessing the knowledge of astronomy, fortune, mathematics, plants, writing, sew-ing, using the scales and strange art. The mysterious secrets were revaled to him in 30 ṣuḥuf. His major miracles are governing spiritual beings, knowing the properties of the beings and possessing the knowledge of various unknown things. Again, he wrote a book about the char-acteristics of letters. Aristotle later wrote a commentary using the majority of the information found in this book. Some of the works are written to narrate the Prophet Idrīs’s praising God with forty names:Muḥammad al-Tunisian, al-Ravḍatu al-Sundusiyya fī asmā al-ḥusnā al-Idrīsiyya al-Suhrawardiyya; Shāb al-Dīn Yaḥya b. Ḥabash al-Suhrawardī, Çihil-nām. Among these, the most famous is the work called Asmā al-Idrīsiyyā, written by Suhrawardī. Here, in addition to the asmā al-ḥusnā (forty names), prayers, prayers, conquests, their meanings, and the merits of reading them are explained. The book is written in Arabic. Many copies of this work have been identi-fied. Here are a few of these: Sulaymāniyya Hagia Sophia, K. 1870; Sulaymāniyya, Hagia Sophia, 377; Bāyazıd State Library 1314; National Library A005133-03 23b-33a; Adana Public Library 140; National Library, 06 Mil Yz A 9084/6.The works describing Asmā al-Idrīsiyya were written as prose. The work examined in this study was written as a manuscript. Çihil-nām-ı Manẓūm is distinguished from the others in this respect. Another point that makes the study important is the fact that Çihil-nām-ı Manẓūm has a very old period, this is written in the fifteenth century. (shrink)

BackgroundConsenting for retrospective medical records-based research (MR) and leftover tissue-based research (TR) continues to be controversial. Our objective was to survey Saudis attending outpatient clinics at a tertiary care hospital on their personal preference and perceptions of norm and current practice in relation to consenting for MR and TR.MethodsWe surveyed 528 Saudis attending clinics at a tertiary care hospital in Saudi Arabia to explore their preferences and perceptions of norm and current practice. The respondents selected one of 7 options from (...) each of 6 questionnaires.ResultsRespondents' mean (SD) age was 33 (11) years, 42% were males, 56% were patients, 84% had ≥ secondary school education, and 10% had previously volunteered for research. Respectively, 40% and 49% perceived that the norm is to conduct MR and TR without consent and 38% and 37% with general or proposal-specific consent; the rest objected to such research. There was significant difference in the distribution of choices according to health status (patients vs. companions) for MR (adjusted Kruskal-Wallis test P = 0.03) but not to age group, gender, education level, or previous participation in research (unadjusted P = 0.02 - 0.59). The distributions of perceptions of current practice and norm were similar (unadjusted Marginal Homogeneity test P = 0.44 for MR and P = 0.89 for TR), whereas the distributions of preferences and perceptions of norm were different (adjusted P = 0.09 for MR and P = 0.02 for TR). The distributions of perceptions of norm, preferences, and perceptions of current practice for MR were significantly different from those of TR (adjusted P < 0.009 for all).ConclusionsWe conclude that: 1) there is a considerable diversity among Saudi views regarding consenting for retrospective research which may be related to health status, 2) the distribution of perceptions of norm was similar to the distribution of perceptions of current practice but different from that of preferences, and 3) MR and TR are perceived differently in regard to consenting. (shrink)

Background Posthumous organ procurement is hindered by the consenting process. Several consenting systems have been proposed. There is limited information on public relative attitudes towards various consenting systems, especially in Middle Eastern/Islamic countries. Methods We surveyed 698 Saudi Adults attending outpatient clinics at a tertiary care hospital. Preference and perception of norm regarding consenting options for posthumous organ donation were explored. Participants ranked (1, most agreeable) the following, randomly-presented, options from 1 to 11: no-organ-donation, presumed consent, informed consent by donor-only, (...) informed consent by donor-or-surrogate, and mandatory choice; the last three options ± medical or financial incentive. Results Mean(SD) age was 32(9) year, 27% were males, 50% were patients’ companions, 60% had ≥ college education, and 20% and 32%, respectively, knew an organ donor or recipient. Mandated choice was among the top three choices for preference of 54% of respondents, with an overall median[25%,75%] ranking score of 3[2,6], and was preferred over donor-or-surrogate informed consent (4[2,7], p vs. 11[6,11], respectively, p = 0.002). Compared to females, males more perceived donor-or-surrogate informed consent as the norm (3[1,6] vs. 5[3,7], p vs. 8[4,9], p vs. 5[2,7], p Conclusions We conclude that: 1) most respondents were in favor of posthumous organ donation, 2) mandated choice system was the most preferred and presumed consent system was the least preferred, 3) there was no difference between preference and perception of norm in consenting systems ranking, and 4) financial (especially in females) and medical (especially in males) incentives reduced preference. (shrink)

A co-creation values consumers’ input as its primary crust in informing businesses on current consumer needs. More importantly, it would be the next shape in future demands of consumers in business sustainability. This paper addressed this context, narrowing its scope in investigating the voices of stakeholders on what would be the essential aspects of the present and future youth qualities in achieving sustainable well-being in the present trend. The findings would be essentially helpful for the youth and the business world (...) to understand the aspects of good youth development, which would shape the next fabric of consumerism. Self-potential development of the youth is vital in achieving excellent life quality and the youth’s well-being in Malaysia. However, the increase in challenges faced by today’s youth is inconsistent with a decline of the group’s well-being. There are various studies and interventions implemented to overcome the youth situation. However, there is still in need for a model that can guide the holistic development of youth self-potential. The purpose of this study is to build a sustainable and comprehensive model of the self-potential development of the youth, which can be integrated with all of the self-potential indicators of the youth via a co-creation process. This study used the Fuzzy Delphi Method on the proposed elements in the development model and systematically analyzed them using Interpretive Structural Modeling to create the development model. The method capitalized 10 stakeholders from various youth development backgrounds in developing the model. The model consists of 25 sub-indicators that are divided into five indicators. The model findings show that one of the most driving indicators is an entrepreneurial mindset among youth, followed by the other indicators of youth self-potential development. The model also shows that the civic-mindedness indicator is the output of youth self-potential that will surface at an end of the development. The model will guide the authorized body on the priority elements that can systematically and strategically improve youth self-potential to meet future challenges with youth aspirations. (shrink)

Resistance towards non-Muslim leaders emerged when the case of blasphemy against Islam was brought against Basuki Tjahya Purnama, known as Ahok, as the governor of DKI Jakarta at that time (DKI Jakarta is mostly inhabited by Muslims). The case of blasphemy committed by Ahok has triggered the resistance of Muslims towards non-Muslim candidates for the regional leader election. This study uses a cross-sectional design conducted by interviewing 1121 Muslim youths who participated in regional head elections in North Sumatra. Multivariate analysis (...) in this study used a logistic regression test with JAPS 16 software. The results of this study indicate that Muslim youth in North Sumatra province have high resistance to non-Muslim candidates for regional heads (governor and mayor). Hifz Al-Din [maintaining religion] (p < 0.001; Exp [β] = 2.505) is seen to affect the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Din (p < 0.001; Exp [β] = 2.053) is seen to affect the resistance of Muslim youth to non-Muslim mayoral candidates; Hifz Al-Ummah [developing national integration] (p = 0.001; [β] = 2.194) is seen to have influenced the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Ummah (p = 0.011; Exp [β] = 1.800) affects the resistance of Muslim youth to non-Muslim mayoral candidates. Muslim youth have high resistance to non-Muslim leaders when participating in elections. Muslim youth are afraid that prospective non-Muslim leaders will make various policies that will make it difficult for Muslims to carry out various kinds of worship performed by Muslims. CONTRIBUTION: This study is expected to provide information for non-Muslim leader candidates about the fear of Muslim youth against non-Muslim candidates for the regional leader election, especially regarding the policies to carry out worship for Muslims and to maintain the unity of the Ummah. (shrink)

Abstract Ab? Yazid al?Bist?mi (d. 874 AD) was a renowned early s?fi who exerted a tremendous influence upon the doctrinal formulation of the sufism of medieval times. A highly controversial figure, he is venerated by some as a top?ranking saint and s?fi, condemned by others as a notorious heretic, and there are still others who suspend judgement on him. More than 200 years after him al?Ghaz?li (1058?1111 AD) flourished as the greatest s?fi of all times; he examined and evaluated the (...) teachings of his s?fi predecessors including Ab? Yazid. To determine his evaluation of Ab? Yazid and his opinion on the related, well?known concept of man's union with God at the highest peak of spirituality is the main aim of this paper. To achieve this aim al?Ghaz?li's citations from Ab? Yazid's teachings on many basic doctrines of sufism, together with his explicit comments on them, are analysed in the second section of the paper, and he is found to have evaluated these teachings as of a very high grade and to have extolled Ab? Yazid as a s?fi of the highest rank. The third section studies al?Ghaz?li's opinion on the most important aspect of Ab? Yazid's teachings, i.e. his shatah?t or ecstatic utterances apparently expressive of union, fusion and divine indwelling. This began with a consideration of al?Ghaz?li's definition of two kinds of shath and his condemnation of them on the grounds of their harmful consequences. In connection with a study of his condemnation of the shatah?t of Ab? Yazid and al?Hall?j an investigation is made into his opinion on union and fusion. It is found that throughout his s?fi life he condemned them as false concepts. However Ab? Yazid's shatah?t, which apparently mean union, fusion, etc. are interpreted in an orthodox manner, and he is adjudged an elect of the elect, a gnostic who reached the level of reality of realities, a perfect s?fi who attained to God. All the above findings are based on al?Ghaz?li's explicit comments on Ab? Yazid. The fourth section of the paper deals with his implicit, indirect comments which also prove his appreciation of, and indebtedness to, Ab? Yazid in respect of several central concepts of sufism. (shrink)

This essay will explore some of al-Farabi’s paradoxical remarks on the nature and status of the democratic city (al-madinah al-jama'iyyah). In describing this type of non-virtuous city, Farabi departs significantly from Plato, according the democratic city a superior standing and casting it in a more positive light. Even though at one point Farabi follows Plato in considering the timocratic city to be the best of the imperfect cities, at another point he implies that the democratic city occupies this position. Since (...) Farabi’s discussion of imperfect cities is derived from Plato’s Republic and follows it in many important respects, I will argue that his departure from Plato in this context is significant and points to some revealing differences between the two philosophers. In order to demonstrate this, I will first set up a comparison between Plato’s conception of the democratic city and Farabi’s. Then I will propose three explanations for the greater appreciation that Farabi seems to have for democracy, as well as for the apparent contradiction in Farabi’s verdict concerning the second best city. (shrink)

continent. 2.1 (2012): 56–58 Nechvatal, Joseph, Immersion Into Noise , Open Humanities Press, 2011, 267 pp, $23.99 (pbk), ISBN 1-60785-241-1. As someone who’s knowledge of “art” mostly began with the domestic (Western) and Japanese punk and noise scenes of the late 80’s and early 90’s, practices and theories of noise fall rather close to my heart. It is peeking into the esoteric enclaves of weird music and noise that helped me understand what I think I might like art to be: (...) A way of learning about the world through perturbation—exploration by incitement and speculation of possible conditions. What I have always loved about artistic investigations influenced by noisy aesthetics or sensibilities is that they can be simultaneously transcendent and absurd, amusing and revelatory, singular and pluralistic, mindless and intensely penetrating. The provocative friction that noise brings to bear on aesthetic experience, artistic practice, and “the” Art World acts as a kind of impulse response, proposing new energies while revealing underlying structure; noise signals are a simultaneous synthesis and analysis of spaces, subjects and relations. About two weeks prior to Christmas 2011, Joseph Nechvatal was generous enough to spend some time with me at 39 Quai des Grands Augustins, Paris . We each had one glass of red wine, briefly discussed common acquaintances, shared points of interest, and his published writings. We also, I recall, disagreed lightheartedly about how much contemporary relevance the ideas of telematic-artist Roy Ascott have for today’s art-and-technology practitioner (Joseph > Jamie). After the encounter, I read through a PDF version of Immersion Into Noise Joseph was kind enough to send me ( the HTML version is here ). A number of points of entry into cultures of “noise” are available these days. There are the acoustic-spatial approaches of thinkers like Douglas Kahn, Brandon LaBelle and Salome Voegelin; the techno-cultural musicologies of Jonathan Sterne and David Toop; the political writings of Jacques Attali, former adviser to President François Mitterrand, in his Noise: The Political Economy of Music (spoiler alert: It’s not really about music). Enter the new writings of one Joseph Nechvatal, with his invitation of an Immersion Into Noise . Nechvatal has been active for over 20 years in on- and off-line discussions of art, technology, virtuality, as well as his own set of art-theoretical departures and terminologies. A practicing artist, and instructor at the School of Visual Arts in New York City, Immersion Into Noise , is Nechvatal’s third published volume. His writings, broadly, address a concern with the possibilities of a synthesis between the biological and the virtual, and the contemporary artistic resonances that these possibilities suggest. Nechvatal’s project is to try to name contemporary currents of artistic practice within our technologized culture. He comes at this through art history, post-modern philosophy, anthropology and consciousness studies. Portions of Immersion Into Noise have appeared in his PhD dissertation, as well as online art publications like Zing Magazine . An open-access publication, and part of the impressive and heartening activities of the Open Humanities Press, Nechvatal’s book is a somewhat unexpected addition to the Critical Climate Change series edited by Tom Cohen of SUNY University and Claire Colebrook of Penn State. Other titles in the series have address themes of post-globalism and cultures of threat. Joseph Nachvetal’s title is the first to focus entirely on art history, art practice and aesthetics. It is awkward to too easily fit Nechvatal’s writings in with the aforementioned burgeoning canon of cultural and artistic practice in, and writings on, noise (Russolo, Schaeffer, Cage and Yves Klein through to Kahn, LaBelle, Voegelin, et. al). Immersion Into Noise is not primarily an examination of sound-noise or phenomenologies of sound, and the relativist, non-objectivist possibilities arising therefrom in social, public, and exhibition art practices. Although Nechvatal makes mention of sonic practice and experience (his own encounter in 1968 with the technological complex was set in motion at a Jimi Hendrix concert at the Chicago Coliseum), he does so only by way of introducing a broader concept of “art-noise.” The noise-scape can envelope various kinds of involvement in all kinds of art, by artists, audiences, and distributed amalgams of all of these. Midway through the book, we are offered characteristics of an “immersive noise vision theory.” This theory, leading to an even more syncretic thinking about the art experience, is sketched out through further reference to the author’s personal observation, as well as his art-historical research and notes. Personal examples take on the reflex of a kind of art-noise-travel-writing, as Nechvatal visits Ryoji Ikeda’s Datamatics [ver 2.0] installation at the Centre Pompidou, Paris), hears Cecil Taylor at Alice Tully Hall in New York, spends time with the cave paintings of Lascaux, France, and explores the Wagner-inspired Venus Grotto of Linderhof, Bavaria, to name a few. These site-events, to varying degrees, are renderings of noise-art’s potential to “place us back into a ritual position by dragging art down into the felt 360° noise-perspective of the enthusiastic and participatory.” (p.103) The arc of the ideas proposed here position immersiveness, saturation and “scopic all-over tension” as most productively foundational to noise art, or art-noise. An itinerary from the most ancient of artistic expressions (cave drawings) to the most digital of presentations is charted (Ikeda’s minimal/maximal bitwise works for synchronized audio and visual projection). The harsh sonic onslaught of Masami Akita (a.k.a. Merzbow), is, under this analysis, not so far from colossal denseness of the churches of the High Baroque (Nechvatal visits the Rosario Chapel in Santo Domingo Church, Puebla, Mexico). And there is much more here, eaten up by noise: A rethinking of the work of Duchamp, Jackson Pollock, Nicolas Schöffler (whom Nechvatal names the true “the Father of Cybernetic Art”) and the Happenings of Alan Kaprow, all as art-noise in their own right. Each of these artists and moments demonstrate techniques of destabilization, immersiveness, frame-breaking and “all-over fullness and fervor.” Here is writing on art and art history that is as ambitious as it is promising: “wildly visionary,” Nechvatal states as in conclusion. Self-admittedly far-reaching to the point of verging on totalization, we are asked to consider that the moments, spaces, arts and artists Nechvatal appreciates in the book all derive from an increasingly prevalent “noise consciousness.” Along the way we gain an appreciation of noise as a productive and proactive tension in art, rather than an unwanted signal or unwelcome intrusion. Most promising here for me are Nechvatal’s revealing descriptions of the potential for noise to make manifest the material-perceptual framework of individual and collective art experience. How might we allow what we have been repeatedly taught is our contemporary condition of “information overload” to transform itself into a calm, warm, sympathetic kind of inundation. Treatment of experience in this way, dissolves boundaries between the bodily, informational, material and technical complexes that make up our world, and is the promise of a radical, if momentary, Immersion Into Noise. (shrink)

The neoliberal economic system is a system that is used to support economic and political activities in the worldwide. But a series of failures was created by this system. The fundamental problems are economic inequality at the state level and economic gap at the community level. This study aims to prove the fragility of the neoliberal economic system by using Muhammad Bāqir al-Ṣadr's sharpy analysis of materialism capitalism. This study uses a critical literature study method. The main references are (...) Falsafatunā and IqtiṢādunā. According to Bāqir al-Ṣadr, the Islamic economic system is the answer to the problems posed by various economic systems based on capitalism and materialism. (shrink)

Rockburst phenomenon is the primary cause of many fatalities and accidents during deep underground projects constructions. As a result, its prediction at the early design stages plays a significant role in improving safety. The article describes a newly developed model to predict rockburst intensity grade using Adaptive Boosting classifier. A database including 165 rockburst case histories was collected from across the world to achieve a comprehensive representation, in which four key influencing factors such as maximum tangential stress of the excavation (...) boundary, uniaxial compressive strength of rock, tensile rock strength, and elastic energy index were selected as the input variables, and the rockburst intensity grade was selected as the output. The output of the AdaBoost model is evaluated using statistical parameters including accuracy and Cohen's kappa index. The applications for the aforementioned approach for predicting the rockburst intensity grade are compared and discussed. Finally, two real-world applications are used to verify the proposed AdaBoost model. It is found that the prediction results are consistent with the actual conditions of the subsequent construction. (shrink)

: The Islamic jurists utilized the discipline of maqāṣid al-sharīʿah,in its capacity as the philosophy of Islamic law, in their legal and ethicalinterpretations, with added interest in addressing the issues of modern times.Aphoristically subsuming the major themes of the Sharīʿah, maqāṣid play apivotal role in the domain of decision-making and deduction of rulings onunprecedented ethical discourses. Ethics represent the infrastructure of Islamiclaw and the whole science of Islamic jurisprudence operates in the lightof maqāṣid to realize the ethics in people’s lives. (...) Scrutinizing the key themesof maqāṣid-based ijtihād and scope of ethics in maqāṣid, this article delvesinto the discourse on the application of maqāṣid to medical ethics. As a casestudy, this research analyses the extent of medical confidentiality in the light ofmaqāṣid and arrives at the conclusion that limited confidentiality goes more inline with the maxims of maqāṣid. (shrink)

Discussions about politics and human power, including discussions about the concept of the state, have been a discussion that has been going on since Greek times until the time of the growth of Islamic philosophy. The overemphasis on the power of reason led early modern Western societies to reject religion in all political discourse. At this stage, all views of man, power, the constitution, and the state eventually ceased to be associated with God. On the other hand, especially among Muslims, (...) religion is still connected with discussions of politics and human power. This paper will reveal how secularization in political thought grew and developed through principles such as the state of nature and the social contract. Then, based on the thought of one of the influential Muslim scholars, Syed Muhammad Naquib Al-Attas, the author tries to provide a critique of the views of Western thinkers such as Thomas Hobbes, John Locke, and other philosophers, by presenting the concept of the ideal state form derived from the concept of tamaddun formulated by Al-Attas. This research is literature review research using the descriptive method. The findings of this research show that secularization is a product purely born by Western secular thinkers and not taken from any religious teachings, so Western political concepts cannot always be applied, especially in Muslim societies. (shrink)

Recent research has shown that book collecting by private individuals and institutions was a widespread phenomenon in Bilād al-Shām. At least from the Ayyubid period onwards, countless volumes were produced, changed hands in the book market, and lay around in libraries. To this day, Damascus occupies a central position in our knowledge about libraries and book culture in general, while other cities and regions lag behind. In this article, the inventory of an Aleppine book collector is used to take a (...) glimpse at the book culture of Aleppo in the first decades of the seventeenth century. Although most probably not reflecting the sum total of his library, the inventory still allows to ascertain the specific taste of its compiler, an otherwise unknown Aleppine bibliophile. The inventory also provides evidence for the early distribution of Arabic print and pushes the door open for investigating the role of local agents in the early days of attempts by Orientalists to acquire Arabic manuscripts for European libraries. (shrink)

Based on a corpus-driven analysis of two translated versions ofHongloumeng(one by David Hawkes and the other by Xianyi Yang and Gladys Yang) in parallel corpora, this article investigates the use of lexical bundles in an attempt to trace the stylistic features and differences in the translations produced by the respective translators. TheHongloumengcorpus is developed at the sentence level to facilitate co-occurrence of the source texts and the two corresponding translations. For this purpose, the three-word and four-word lexical bundles were first (...) extracted and then analyzed with respect to the functional classification proposed by Biber et al. (2004). The results of the study show that Hawkes' translation is embedded with a greater number and variety of lexical bundles than the one by the Yang couple. The study also identified the differences between the two versions which can be traced back to the deployment of different translation strategies of the translators, appearing in turn to be influenced by the language backgrounds of the translators, the translation skopos and settings, and the social, political, and ideological milieu in which the translations were produced. (shrink)

The history of Iraq in the twentieth century, and perhaps the Middle East more broadly, is punctuated by an intellectual shift that has, for the most part, escaped the attention of scholars. It might be characterized as a shift from a problem of representation introduced by the rise of left-wing politics, to a problem of experience created by its failure. This shift registers in the work of writers and artists, where the depiction of the social world gave way to an (...) exploration of states of being. The paradigm for that turn inward in modern art was set by the artist Kadhim Haidar, in a series of paintings exhibited at the National Museum of Modern Art in Baghdad, in 1965, under the title The Epic of the Martyr [Malḥamat al-shahīd]. The paintings reconstructed imagery from the mourning processions that annually commemorate the martyrdom of the Prophet Muhammad’s grandson, al-Husayn. This paper argues that the ritual imagery contains a grammar of experience, forged in the early history of Islam, that linked justice to a state of being, and that the transposition of the imagery into painting activated that grammar in the artwork. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 719 Metaphor and Religious Language. By JANET MARTIN SosKICE. Oxford: The Clarendon Press, 1985. Pp. 191. Cloth, $25.00. This book combines two excellent studies: the first is a critical analysis of theories of metaphor and topics in contemporary philosophy of language which are especially relevant to theories of metaphor; the second is an examination of the way in which models and the metaphorical language based on them (...) are understood in a critical realism concerning scientific explanation, and so can support the possibility of a critical realism in theology. The second study is premised on the first, but the first (Chapters I-V) can be read independently and is valuable in its own right whether or not the reader has theological concerns. Though the author's ultimate aim is to provide a defense of the "theist's right to make metaphysical claims" (a defense of "theological realism") by arguing for the "conceptual possibility" of a referential religious language (148), she is well aware that any adequate account of religious language has to be informed by a proper understanding of the variety of forms (literal and non-literal) our non-religious language takes. In particular, "no philosophical account of religious language will be either complete or sufficient if it fails to take account of the way forms of figurative discourse, like metaphor, function in the task of saying that which cannot be said in other ways " (63). The first five chapters of the book then are devoted to a detailed and comprehensive analysis of metaphor in ordinary language, beginning with classical accounts (Ch. 1), distinguishing metaphor both from non-linguistic entities and from other figures of speech (Chs. II and IV), and critically examining standard theories of metaphor (Ch. III) and issues concerning' metaphorical meaning,' 'metaphorical truth,' and the irreducibility of metaphor (Ch. V). Soskice begins (and ends) by defining metaphor as a "figure of speech whereby we speak about one thing in terms which are seen to be suggestive of another" (15, 49) and argues for an "interanimative" account of metaphor (which is presented as a refinement of the insights of I. A. Richards). In relatively small compass she presents a formally comprehensive survey and critical analysis of competing theories of metaphor. The criticisms are simple, straightforward, and radical. For example, she concludes that, at bottom, emotive accounts are inadequate because " there must be some guiding cognitive features which the emotive response is the response to" (27). (This sort of consideration later figures in her criticism of accounts which see a merely affective role for models.) She argues that theories which see the heart of metaphor in a self-contradictory at- 7~0 BOOK REVIEWS tribution ignore those acknowledged metaphors which do not imply logical conflict, those metaphors which are such only because of context or intention; however, they fail adequately to distinguish such logical conflict from nonsense (32ff). Substitution theories and comparison theories fail to see that " the very thinking is undertaken in terms of the metaphor " (25)-there are not two things antecedently known. Here begins her criticism of a thesis-the 'two subjects' thesis-which underlies much theorizing about metaphor. The criticism is an important and sustained one; it is addressed to sophisticated versions of the potentially promising "interactive " accounts of metaphor, like Black's (46ff), and comes into play '..:1 her analysis of Ricoeur's work on metaphor (Ch. V). Though I have only pointed in a sketchy way to the kind of criticism the author offers of the major theories of metaphor, I should emphasize that her criticism is detailed, careful, and cogent, and engages in illuminating give-and-take with contemporary philosophical discussions of metaphor and related linguistic issues (a la Davidson, Searle, et al.). It is, moreover, presented with such clarity and helpful examples as to make it both an excellent introduction to the topic and a useful study for those with some familiarity with the contemporary debate. The " interanimative " theory of metaphor which Soskice proposes holds that metaphor is in an important sense 'two ideas for one,' though it does not involve a duality of reference. Metaphor is not generated simply by " conflict of meaning" or by " interaction of two... (shrink)

This paper is a technical study of the systematic observations and computations made by Muḥyī al-Dīn al-Maghribī (d. 1283) at the Maragha observatory (north-western Iran, c. 1259–1320) in order to newly determine the parameters of the Ptolemaic lunar model, as explained in his Talkhīṣ al-majisṭī, “Compendium of the Almagest.” He used three lunar eclipses on March 7, 1262, April 7, 1270, and January 24, 1274, in order to measure the lunar epicycle radius and mean motions; an observation on April 20, (...) 1264, to determine the lunar eccentricity; an observation on August 29, 1264, to test the model; and another on March 15, 1262, for measuring the lunar parallax. In the second period of activity at the Maragha observatory, Shams al-Dīn Muḥammad al-Wābkanawī (c. 1254–1320) adopted all of al-Maghribī’s parameter values in his Zīj, but decreased his value for the mean longitude of the moon at epoch by 0;13,11∘\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{\circ }$$\end{document}. By comparing the times of the new moons and lunar eclipses in the period of 1270–1320 as computed from the astronomical tables of the Maragha tradition with the true modern ones, it is argued that this correction was very probably the result of actual observations. (shrink)

The existing research aims to seek the herding effects on stock returns at the industry level in Pakistan Stock Exchange. Moreover, the relationship between stock returns and herding has been studied by taking some macroeconomic and fundamental control variables. Herding is actually imitating other’s behaviour. This phenomenon indicates a situation where the investors follow the crowed and ignores their personal information, despite knowing the correctness of their information. Herd behaviour may drive from fundamental factors leading to efficient markets. However, it (...) may not be associated with fundamental information causing unstable prices. The stock price data of PSX listed companies from 1999 to 2017 have been the point of focus. The underlying herding measure was the cross-sectional absolute deviation, proposed by Chang et al.. The significant analysis technique facilitating the current research is pooled mean group /panel autoregressive distributed lag approach. Findings revealed that some sectors are evident for positive effect of herding on stock returns, whereas some others are witnessed for its negative effects on stock returns, in both long run and short run. As far as the control variables are concerned, they demonstrated both significant and insignificant effects on stock returns in different sectors of PSX. The study has important implications for policymakers. (shrink)

God (Islam); Islam; doctrines; apologetic work.

Since the beginning of human history, there has been no society that did not have any religion. Man meets his need to believe, encoded in his nature by turning to God. God has not left humans alone in their journey on earth, and from time to time, He has intervened in the world through his prophets. The prophethood, which constitutes one of the main subjects of theology, is an important institution in God-human communication. The messengers chosen by God convey to (...) people the information that they received through revelation and offer teachings that will bring them to salvation. The idea of salvation by God when suffering or feeling helpless has driven people to the expectation of a savior. Nearly all religions except Shintoism have the awaited savior belief in the world. Accordingly, the savior will emerge in an environment of chaos where disasters are experienced, and a moral collapse is observed. The expected savior will drive people away from this turmoil, bring them happiness, well-being, and lead them to salvation. Although there is a savior belief in Judaism and Christianity, Muslims claim that the awaited savior in these religions is Muhammad. Muslim thinkers who believe that Muhammad was heralded in previous scripts, tried to find evidence on the subject from the Bible. One of the Islamic scholars who did researches for this purpose is Shamsuddin al-Samarqandi. Shamsuddin Mohammed b. Ashraf al-Husayni al-Samarqandi is an important Turkish-Islamic scholar who lived in Turkestan at the end of the 7th century and the first quarter of the 8th century. Samarqandi is a versatile scholar who produced important works in various fields such as philosophy, logic, mathematics, discussion, debate and astronomy. Shamsuddin al-Samarqandi is one of the eminent scholars who have written his name in the history of science and philosophy with his works. He adopted a critical and analytical style in almost every field, putting the science of logic at the center of his system. His constructive criticisms had an important function in understanding and interpreting the ideas of numerous thinkers, from Greek philosophers to Islamic philosophers and representatives of philosophical theology. In addition to all these, Samarqandi did not hesitate to criticize the Christian and Jewish belief systems, religions such as Sanawiyyah and Zoroastrianism, and the teachings of the naturalist philosophers regarding the relationship between God and the world in the light of rational and scriptural evidence. Samarqandi, who distinguished himself in rational sciences, also showed himself with his background in theology. Due to his exceptional intellectual interest, he analyzes some key concepts and divine codes related to the Bible, making original inferences about the loyalty of Muhammad, the prophet of Islam. Samarqandi interprets some passages of the Torah and the New Testament, which he considers as signs of Muhammad's prophethood, in the axis of language, logic and the rules of shariah, and concludes that Muhammad is the last prophet to be announced. The conceptual framework that he mostly focuses on in this regard contains Mount Paran, Paraklite, comparison with Moses, and the good news given to the Ishmaelites. Samarqandi makes inferences about the environment in which Muhammad appeared, his qualities, and his lineage, based on the aforementioned concepts. Samarqandi also responds to the criticisms raised by the Ahl al-Kitab about the principles, such as the abolition of other religious rules constituting the basis of Muhammad's legitimacy and establishment of Islam instead, and him being a universal prophet. An important privilege of Samarqandi is that he not only grounds his claims on a theoretical scale but also engages in debates with the leaders of the Ahl al-Kitab. Although Samarqandi exhibits a satisfactory analytical attitude in most of his claims, he displays a sophisticated approach based on the method of coercion (ilzām) in some of his claims. Although he adheres to the tradition of beshair al-nubuwwah in general, he gives a different perspective and strong reasoning to the same evidence within the tradition with the effect of his identity as a verifier (muhaqqik). (shrink)

This article aims to investigate and analyze Yusuf b. Muhammad Jān al-Karabāghī's (d. 1035/1626) treatise in which he discusses some issues related to existence (wujūd) and the Necessary Being (wājib al-wujūd). This study aims to bring this treatise of al-Karabāghī, which has not been studied yet, into the literature of the history of Islamic thought by investigating and analyzing its content. There is no information about Yusuf al-Karabāghī's birthplace and education in bio-bibliographical sources. It is known that he wrote (...) works in the fields of tafsīr and theology (kalām). Some of his works are Erbau' Ta'līkātin fi't-Tafsīr, Risāla fi'l-Mubāḥasa allatī waka'at fī surat al-Fath bayna al-ulamā, Hāshiya 'alā Sharhi'l-Aqā'id al-Adudiyya, Sharḥ Risāla Ithbāt al-wājib li al-Dawwānī. Three copies of this treatise, which is the subject of this study, have been identified in manuscript libraries. The first of these copies is listed as MS 791 in Selimiye Manuscript Library, the second is listed as MS 1210 in Suleymaniye Library, Carullah Efendi Collection, and the third is listed as 1960 in Suleymaniye Library, Manuscript Donations Collection. Among the mentioned copies, the copy registered in Selimiye Library ms. no 791 was preferred as the main one in the analysis both because it is very clear and readable, and because of the scribes’s collation note in the ferağ record. This is because the scribe wrote this copy in correspondence with other copies that existed in his period but have not survived to the present day. The author does not explicitly mention the name of this treatise in the introduction. In the introductory part of the treatise, he states that he has collected topics that will serve as a remedy for finding the right thought. When its content is analyzed, it is understood that the treatise includes some issues related to existence (wujūd) and especially the Necessary Being (wājib al-wujūd). It is seen that the author followed a different method in the treatise. Yusuf al-Qarabāghī divided the treatise into seven chapters, which he called "halwa". He also added subheadings to each section, sometimes one and sometimes two, which he called "waqf". In these sub-headings he added to each section, he included the views of a thinker who is an authority on the subject he examined. In the treatise, the author examines the methods of demonstration such as burhān al- tatbīq, burhān al- tazāyuf, burhān al-sullamī and concepts such as revolution, succession, wujūd, wājib al-wujūd, possible, qadīm, hadīth, cause, ma'lūl, complete cause, nūr, zulm, al-ālam al-misālī, berzāh, and juz al lā yetajjazā (jawhar al-fard). In this framework, he discusses Karabāğī's proof of the existence of the Necessary Being through the cancellation of the vicious circle and infinite regression (tasalsul), the unity of the Necessary Being (tawḥīd), the relation between essence and attribute, and the attribute of knowledge of the Necessary Being. As a result, in this treatise, Yusuf al-Karabāghī analyzed some debates and views on existence (wujūd) and the concept of Necessary Being, which is an important issue in the tradition of Islamic thought, employing his unique methodological approach. (shrink)

The investigation of learners’ interlanguage could greatly contribute to the teaching of English as a foreign language and the development of teaching materials. The present study investigates the collocational profiles of large-scale written production by English learners with varied L1 backgrounds and different proficiency levels. Using the British National Corpus as reference corpus, learners’ collocation use was extracted by corpus query language and further identified by t-score via Python programming language. The collocation list consists of 2,501 make/take + noun collocations. (...) Findings show that proficient learners tend to use collocations containing more semantically complicated and abstract noun elements for varied communication tasks. Moreover, advanced learners are inclined to use collocations comprised of more difficult and longer noun elements. (shrink)

"Al-Farabi of Baghdad (c. 870-950) is the first major representative of the medieval Arabic Aristotelianism which came to influence the Christian West so profoundly. In the Islamic world his writings on logic set the pattern for the future and virtually created Islamic philosophy. He is also important as a witness to the study of Aristotle in late antiquity, demonstrating a knowledge of Galen and the exegetical tradition of Porphyry. This translation is based on a fresh study of the Arabic manuscripts. (...) An introduction and notes make this intriguing document accessible to all for whom it contains important matter.Classicists, historians of philosophy and logic, medievalists, Arabists, students of Islamic thought."--. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

Deliverance from error and attachment to the Lord God of Might and Majesty. [al-Munḳidh min al-ḍalāl]--The beginning of guidance. [Badāyat al-hidāyah].

La tarda antichità fu un periodo di profondi cambiamenti che coinvolse l’Europa, il mediterraneo e il cosiddetto Vicino Oriente, dal IV-V al VII-VIII secolo. Questo paradigma è ormai ampiamente utilizzato negli studi islamici, dagli studi coranici, dove Angelika Neuwirth ha ampiamente scritto sul tema delle basi bibliche della rivelazione coranica come manifestazione dello scritturalismo tardo antico, agli studi storici relativi al Corano e all’Arabia preislamica, come nel libro di Aziz al-Azmeh _The Emergence of Islam in Late Antiquity_, che riprende il (...) filone di studi instaurato da Julius Wellhausen e Toufic Fahd. Sono pienamente d’accordo con la necessità di inserire l’Islam, la sua nascita e il suo sviluppo storico, religioso e filosofico nel contesto della tarda antichità, ma è necessario sottolineare quali temi hanno fatto dell’Islam una nuova religione rispetto al giudaismo e al cristianesimo. Questo è il tema del presente articolo che si articola nei seguenti momenti: 1) una breve rassegna critica della letteratura sulla tarda antichità; 2) il rapporto tra gli imperi – romano, bizantino e sasanide – della tarda antichità e il trionfo del monoteismo; 3) il concetto di _hanifiyya_. La conclusione è che il messaggio coranico trasmesso da Maometto ha diviso la storia in due parti: prima e dopo la venuta della _verità_. Late Antiquity describes a period of profound transformations that involved Europe, the Mediterranean world and the so-called Near East, from IV-V to VII-VIII centuries. This paradigm has now become widely used in Islamic studies, from Qurʾānic studies, where Angelika Neuwirth has extensively published in the past on the subject of the biblical underpinnings of the Qurʾānic revelation as a manifestation of late antique scripturalism, to historical studies related to the Qurʾān and pre-Islamic Arabia, as in Aziz al-Azmeh’s book _The Emergence of Islam in Late Antiquity_, which takes up the trend of scholarship established by Julius Wellhausen and Toufic Fahd. I completely agree with the need to put Islam and its historical, religious, philosophical birth and development in the context of the Late Antiquity, but what is at stake is to emphasize which themes made Islam a new religion with respect to Judaism and Christianity. This is the focus of the present paper which deals with: 1) a brief critical survey of the literature on Late Antiquity; 2) the relationship between the empires – Roman, Byzantine and Sasanid – of Late Antiquity and the triumph of monotheism; 3) the concept of _hanifiyya_. The conclusion is that the Qurʾānic message conveyed by Muhammad broke the history into two parts: before and after the coming of _truth_. (shrink)

In recent years, network security has become a major concern. Using the Internet to store and analyze data has become an integral aspect of the production and operation of many new and traditional enterprises. However, many enterprises lack the necessary resources to secure information security, and selecting the best network security service provider has become a real issue for many enterprises. This research introduces a novel decision-making method utilizing the 2-tuple linguistic complex q-rung orthopair fuzzy numbers to tackle this issue. (...) We propose the 2TLCq-ROF concept by combining the complex q-rung orthopair fuzzy set with 2-tuple linguistic terms, including the fundamental definition, operational rules, scoring, and accuracy functions. Aggregation operators are the fundamental mathematical approach used to combine various inputs into a single output. Taking into account the interaction between the attributes, we develop the 2TLCq-ROF Hamacher operators by using the innovative operational rules. These operators include the 2TLCq-ROFH weighted average, 2TLCq-ROFH ordered weighted average, 2TLCq-ROFH hybrid average, 2TLCq-ROFH weighted geometric, 2TLCq-ROFH ordered weighted geometric, and 2TLCq-ROFH hybrid geometric operators. In addition, we talk about the properties of 2TLCq-ROFH operators such as idempotency, commutativity, monotonicity, and boundedness and also examine their spatial cases. To tackle the problems of the 2TLCq-ROF multiattribute group decision-making environment, we develop a novel approach according to the COPRAS model. Finally, to validate the feasibility of the given strategy, we employ a quantitative example related to select the best network security service provider. In comparison with existing approaches, the developed decision-making algorithm is most extensively used and reduces the loss of information. (shrink)

"He is not a prophet, but he has a holy book" is a famous couplet among Mawlana Jalal-ad Din Rumi (d. 1273) followers. This couplet is attributed to Abdurrahman Jami (d. 1492). The three couplet that have similar connotations to Jami’s couplet, more common in Iran, speculated to be written by Baha-ad Din Amili (d. 1622). In these couplets, the phrase “The Persian Qur'an" is interchangeably used to refer to Mathnawi and draws attention to another phrase "guidance some (...) and misguidance others". Repeatedly these couplets phrase is also used by well known contemporary poets such as Muhammad Iqbal (d. 1938) and Mohammad Hossein Shahriar (d. 1988) and some orientalist writers such as Reynold Nicholson (d. 1945) and Annemarie Schimmel (d. 2003). Rumi never claimed to be a prophet and introduced himself as the servant of the Qur'an and dust of the road of the prophet Muhammad. The poet has emphasized the qualities of the Qur'an, its commands and prohibitions, its universal messages and the importance of contemplating on the verses in various parts of Mathnawi. In order to understand the Qur'an better and correctly, he explained what should be done and presented methods. He re-told and elaborated some of the stories in the Qur'an, praised the lofty rank of the Holy Prophet Muhammad and narrated the stories of other prophets with the respect he showed them. The definitions in the poems sung as the praise of Rumi and the Mathnawi on the one hand, based on Rumi’s mentions in Mathnawi's preface: "This is the Mathnawi book and it is the principles of the principles of the principles of the religion". Here, Rumi has described his work with the attributes of the Qur'an and said that it is protected by Allah. Ismail Ankaravı, who is the commentator of the Mathnawi, said: "The Mathnawi is where two seas meet, composed of interpretations of the Qur'an and Hadith". The statement also explains this issue. The commentary of the verses or the references to the verses are clearly mentioned in the Mathnawi. There are references to more than two thousand and two hundred verses in total. This indicates that Mathnawi can be the interpretation of the Qur'an. From another point of view, various writing style and morphological similarities can be established between the Mathnawi and the Qur'an. Like the Qur'an, Mathnawi also starts with an order, is a product of inspiration (revelation), contains a summary of the entire book at the beginning, the mode of expression is generally stories and representations, and there is a need for commentary in order to be understood by passing from form to meaning etc. they have many similarities. In these respects, Mathnawi has been likened to the Qur'an written in Persian by a non-prophet one. In this study, first the process of the emergence and use of this expression will be followed, then Rumi's views on the Qur'an, the place of the Qur'an in Mathnawi, the common aspects of the Qur'an and Mathnawi will be discussed and it will be tried to explain why these great poets and writers called Mathnawi the Persian Qur'an. (shrink)

El presente artículo empieza con una breve exposición de los datos más significativos sobre la vida y obra del sufí almeriense Ibn al-‘Arīf (d. 536/1141). A continuación se habla de su formación filosófica y sufí. Finalmente, se reúnen y traducen diversos pasajes de Miftāḥ al-sa‘āda que hacen referencia a la filosofía y la mística. Se contrastan a la vez sus opiniones con anteriores sufíes andalusíes como Ibn Masarra e Ibn Jamīs de Évora.

al-Qurṭubī (d. 671/1273) was a scholar of tafsīr, ḥadīth and fiqh. He experienced both Western and Eastern civilizations in the geography of Andalusia and Egypt, respectively. In his famous Tafsīr called al-Jâmi li-Aḥkâm al-Qur’ān, al-Qurṭubī comparatively explained and interpreted all legal verses. Also, in addition to exploring the spesific legal rulings denoted in the Qur’ān and the Sunnah, al-Qurṭubī has largely interpreted the legal norms regarding the issues of jurisprudence. By doing this, al-Qurṭubī contributed to the formation and development of (...) a civil codification activity under a kazuistic format. The casuistic structure of the legal exegesis of the Qur’ān is anlaysed in terms of the form and content in the sample of al-Jâmi. Therefore, neither the similarity or similarity of the schools of the legal exegesis of Qur’ān and of the legal schools nor the disciplines of positive law, but their kazuistic structures, which systems they built and which interpretation methods and techniques they operated on this basis, were evaluated in terms of their original structure. In this direction, the article emphasizes that the casuistic structure of the legal exegesis of Qur’ān is established on and by the Prophet’s sayings and practices. Although, it has been observed that it is a unique tradition, both as form and content, and that the interpretation means are identified with its own unique structure, it has been concluded that the casuistic method is not one of the fundamental elements of both this tradition and Islamic legal thought. This means that the casuistic method is always a tool that can be changed and transformed according to the conditions of time and space.Summary: As it is stated in al-Isrāʾ 17/106: “And (it is) a Qur’ān which we have separated (by intervals) that you might recite it to the people over a prolonged period. And we have sent it down progressive.”, the Qur’ān is revelaed in about twenty-three years by taking into consideration the sociocultural positions of its interlocutors. The Prophet Muḥammad explained the Qur’ān by the virtue of the ayah: “(We sent them) with clear proofs and written ordinances. And We revealed to you the message (i.e. that you may make clear to the people what was sent down to them and that they might give thought.” (an-Naḥl 16/44). Of course, there is no subject integrity in this Qurānic chronology-which also reflects life. As a matter of fact, the issues related to individual and society have been independently analyzed by a casuistic/case-based method and ruled in accordance with the intention of Allāh. It can be seen that the ayahs “They ask you about wine and gambling. Say, ‘In them is great sin and (yet, some) benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess (beyond needs).’ Thus Allāh makes clear to you the verses (of revelation) that you might give thought.” (al-Baqara 2/219) and other ayahs such as (al-Baqara 2/186; al-Nisāʾ 4/176; al-Anfāl 8/1) reflect the casuistic method in terms of form and content. This can also be exemplified by the Sunna. For example, when the question “Is it permissible to perform ablutions with sea water?” was posed to Messenger of Allāh. He said that “It’s water is clean and his dead (fish) are lawful “(Abū Dāwūd, “Ṭaḥāra”, 41). By this answer, the Prophet Muḥammad indeed ruled and established a general rule.It can be said that this early example table formed the basis of the legal exegesis of the Qur’ān in terms of origin, source and application, and that its shape and content are often immanent in the examples it contains. In this article, based on the prophetic period, the legal exegesis of the Qur’ān and casuistic structure has been studied with an analytical and critical approach. Again, because the casuistic method is one of the universal concepts of east-west science and cultural life, an interdisciplinary approach was exhibited in this study. The roots of the casuistic method date back to 5000 BC and the legal systems of the society and states of antiquity are examined from this method. This method is chosen and used in the legal exegesis of the Qur’ān. However, this study does not analyse the sameness or the similarity of the legal exegesis of the Qur’ān and the legal schools nor the positive law disciplines, but the casuistic structures used by these, the systems they have built on this basis and the interpretation methods and techniques they have been used and analyzed in terms of their originality.In effect, the article embodies the Qur’ānic exegesis called al-Jâmi li-Aḥkâm al-Qur’ān by al-Qurṭubī (d. 671/1273), a scholar of tafsīr, ḥadīth and fiqh. In addition to the works of the aḥkām al-Qur’āns, which deal with the interpretation of the ayahs related to the subjects of ʿibādāt, muʿāmalāt ve ʿuḳūbāt, many other works have been used in parallel with the development of the legal exegesis of the Qur’ān. al-Qurṭubī, who comparingly explained the legal verses in his tafsīr, investigated the aspects of the Qur’ān and Sunna that indicate the aḥkām, generally interpreted the existing legal norms within the framework of evidence and introduced his own opinions and etasblished his ijtihād. Thus, he benefited from the tafsīr accumulation and contributed to the formation and development of a civil legalization activity with casuistic format. As a matter of fact, the casuistic/case-based method has been used as a codification/tadwīn technique by Western and Eastern legal disciplines and systems. The casuistic method covers both concrete event and abstract ruling methods. In the casuistic method, which is fact-based event, the laws are organized according to all possible events that can be experienced. On the other hand, the abstract method, which is defined as the abstract ruling method, aims to organize the laws in a general and abstract framework. In the article, it is stated that the legal exegesis of the Qur’ān contains both concrete and abstract dimensions in its own way. It has been emphasized that the legal exegesis of the Qur’ān is based on divine revelation (waḥy) and that it is separated from human law as its origin and source, and that this feature is its most faithful characteristic. On this basis, the legal exegesis of the Qur’ān is a separate scholarly tradition and has its own definition, subject and purpose. Its original structure and function have been noted. As a matter of fact, the subject and purpose of the legal exegesis of the Qur’ān always require the tafsīr and taʾwīl of the legal verses having regard to the Qur’ān and Sunna. It is also necessary for the purpose of investigating the ways in which nuṣūṣ (an explicit statement upon which a ruling is based) can refer to the provisions and to resolve the issues related to individuals and society. As a matter of fact, the legal verses function as a guide for humanity until the day of judgment as the inspiration for religious-legal matters; they contain the content and provisions that offer happiness in the two worlds. (shrink)