Qutayba ibn Muslim al-Bāhilī is one of the leading soldier-bureaucrats of the Umayyads period. During the time he served as the governor of Khurāsān, he consolidated the Umayyad’s rule in Tokharistan and Transoxiana provinces, and expanded the borders of the state to China by conquering the Kashgar region. His activities for conversion of the people of the conquered regions have great importance in the history of Islam since the intense relations of the Turkish people with Islam fell upon the time (...) of his governorship. It is possible to argue that by introducing the religion to these people Qutayba had played an important role in their conversion to Islam. It is also known that he had sent a delegation to the emperor of China for the same purpose. However, despite all his achievements, it is seen that the academic studies about Qutayba in our country are very rare. Besides, some of the recent studies about him claim that he was a fraud, a trickster, and an untrustworthy person in his military activities; and had committed mass murders and massacres, persecuted innocent people, destroyed and burned the cities of conquered lands. In this article, it is examined that whether these claims and accusations have their justifications or not by consulting the main sources. In fact, what is expected from constructive criticism in this subject and every other area is to clarify the matter and make it more comprehensible of its context. However, it should not be forgotten that some conclusions over Qutayba in these studies might have been drawn to quickly in order to manipulate the conquest movements of the Umayyad period.Summary: The religious interaction and change taken place in the Arabian Peninsula with the emergence of Islam and with the political, military and cultural activities of the Muslims performed during the periods of Prophet Muhammad and the Rāshidūn (rightly guided) Caliphs had significant effects upon the lands of Iraq, Syria, Egypt and Khurāsān where the ancient civilizations located.The success made by the Muslim-Arabs in such a short time is accepted of course as one of the important events of world history. The message of Islam spread rapidly with their extraordinary efforts, and reached quickly in the early days of Islam to the Amu Darya/Oxus River, which is considered to be the natural border between the Iranians and the Turks (Iran and Turan).Although the Turks who had been struggling to dominate the region for centuries gained an opportunity with the disappearance of the Sasanian Empire from history, they could not take advantage of this new situation because of their lack of political unity and a strong state, and the power held by the regional Turkish Sultans were not enough to make their dominance happen. In this conjuncture, the Muslim-Arabs who appeared in the stage of history in a relatively late period but had the ideal of being a regional and a global power had rapidly realised their political and military activities called “conquest” in the Islamic historical sources. When it comes to the period of Caliph ʿUthmān, it is seen that the conditions were very suitable for passing to the east of the Oxus River where the Turkish elements lived intensively. At the time, the absence of a strong Turkish state in the region, and China’s occupation with its own internal problems made an important contribution for the Muslim-Arab capture of the region. In this region, which is called as “Transoxiana” in the Arabic sources, it is seen that the Turks organized their political structures as city-states and regional sultanates. In the north-eastern parts of this region, there was a strong Turkish State called the Turgish State and it provided political and military support to the people of the region who rebelled occasionally the Umayyads.After solving the internal problems of the state largely and suppressing some dangerous revolts, the Umayyad Caliph ʿAbd al-Malik ibn Marwān became capable of initiating military activities beyond the borders of the state. Nevertheless, the period when the actual conquests were made was the period of his son Walīd (86/705-96/715). It is seen that the conquests made in his time were permanent, and the people who lived in the conquered lands accepted Islam to a large extent. The conquest made during Walīd’s time which extended from Kashgar to the Pyrenees, realised at an unprecedented pace. The most important name for the eastern side of the conquests is undoubtedly Al-Ḥajjāj ibn Yūsuf. Ḥajjāj (75/694-95/714) who acted as the supreme governor of Iraq for nearly twenty years, had achieved important successes in the regions of Transoxiana and Sindh located in the eastern part of the country by the hands of his appointed governors. However, many governors appointed by him to Khurāsān from 75/694 to 86/705 with the hope of reaching his goals in the east could not meet his expectations because of the political, social and economic problems that existed throughout the country, and because of the resulting rebellions in the regions that these problems caused.These unwanted conditions continued to be seen in the region until he appointed Qutayba ibn Muslim as the governor of Khurāsān (86 / 705-96 / 715) who was one of the young commanders and administrators educated by Ḥajjāj personally. Qutayba known as having a close relationship with Ḥajjāj and consulting him when taking important decisions acted in this direction throughout the time he stayed in this position.It is known that the internal conflicts in the region continued during the time when Qutayba was appointed as the governor of Khurāsān. However, he had brought together northern and southern Arabian tribes living in the region with religious, political and economical suggestions and had succeeded in persuading them for military activities that he decided to operate beyond the Oxus. For the Umayyads, these military operations were justified, because the regional sultans who ruled in the western and eastern sides of the Oxus repeatedly violated the agreements they had made before. The tendency of the people of Turkic, Iranian, and Tajik origin who were the real owner of these lands and lived in both sides of the rich Oxus basin for many centuries to violate these agreements was in fact result of a great concern. They now realized that the Muslim-Arabs who followed a systematic settlement policy in the region came to their lands this time without any intention of going back. Even though Qutayba followed a fair and reasonable policy towards them, they violated their agreements with him, formed alliances among themselves and waged military campaigns against Qutayba not to be the subjects of any change in their religion, worldview, and perception of existence.Qutayba, who is believed to have spent his its utmost efforts to make the religion of Islam and the Umayyad political cause permanent in the region under these unfavourable conditions, has been recently criticized by some researchers. The criticisms intensify around the claims that he persecuted people, committed massacres, and behaved unfaithfully by breaking his promises that he made with people. From the perspective of our own times, it is possible to think that sometimes he had taken extreme measures in punishing the sultans and the persons who raised armed struggles against him and caused riots by violating the agreements. However, when the period is compared with the others, it can be easily said that the Umayyads showed in these and other remote areas a considerable amount of tolerance that they had never shown it in their internal conflicts. It is a known fact that he generally clashed with the ones who disrupted agreements, sought help from external forces, established alliances against them, and refused to pay taxes. Based on historical sources, it does not seem to be possible to say that while doing these activities in the region, Qutabya did not behave entirely in a way that his behaviour could be classified as massacres committed against innocent civilians. On the contrary, it is known that Qutayba had given many chances to the people of the region in administrative and military affairs. As a matter of fact, he ruled the city of Bukhara for 20 years with a Turkish ruler whom he appointed and supported, and he included in his army a union of twenty thousand cosmopolitan soldiers assembled from the people of Bukhara, Baykend, Chach and Samarkand and paid a regular salary to them.The fact that his grave known as the “Imam Shaykh Qutayba Tomb” was turned later into a shrine and visited by the people even today despite the passage of long centuries after his death shows that he has been loved by the people of the region and that they have always considered him as a conqueror-bureaucrat who spent his life for the ideals of his religion. (shrink)

Muhammad Yunus, Franck Riboud, Grameen Danone, those are some names and projects that may come to mind when thinking about social entrepreneurship. But what about Paul of Tarsus, John Chrysostom or Basil of Caesarea? In this theoretical article, we propose to revisit the ancient notion of oikonomia. Greek philosophers and after them the Church Fathers have drawn for more than twelve centuries the contours of this notion. In the light of their works, we consider the promise of an economy that (...) can be intrinsically altruistic and generous. Building on the work of Paul Ricoeur, we study the ethical dimension of oikonomia as economy of the self, others and the city. The Christian oikonomia is then interpreted as practical wisdom. And at the top of it, social entrepreneurship appears as a sign of a new ethical form of economy that we call relational economy. (shrink)

One major theme in Pope Benedict XVI’s encyclical Caritas in Veritate is the “Principle of Gratuitousness.” The point of this essay is to begin a reflection on what it actually means and its possible relevance. By comparing the “Principle of Gratuitousness” and its normative assumptions about “the logic of gift” with anthropological studies focused on the same phenomenon, I hope to show, not only the relevance of the encyclical’s normative vision but also where and how it needs further clarification. The (...) findings of empirical anthropology provide qualified support for the encyclical’s focus on generating and replenishing “social capital” in order to sustain both markets and politics in an effort to “civilize the economy.” In order to put the “Principle of Gratuitousness” into more effective practice, the encyclical highlights the creative role of “civil society” and calls for the creation social enterprises whose goals are broader and deeper than maximizing profits. Assessing the realism of Benedict’s proposal will require further research and reflection on innovative entrepreneurial ventures designed to address social problems on a commercial basis, for example, Muhammad Yunus’ concept of a “social business” and its development in a series of joint business ventures involving the Grameen Bank and related organizations. (shrink)

Suyolcu-zāde Nahrī Aḥmad (d.1182/1768-1769) was an important sûfî poet being a member of Ismā‘īl Rūmī branch, the sect of Qādiriyya. He carried out the duty of spiritual and ethical guidance at Qādiriyya Lodge in Tekirdağ. Besides his sûfî character, he was a poet having an extensive knowledge about the theoretical and aesthetical bases of Dīwān literature. The only original copy of Nahrī’s Dīwānçe including his poems registered in the Vatican Library, Turkish Manuscripts, nr. 235. There are forty-five Turkish, twelve Arabic (...) and three Persian poems by Nahrī in this copy. The goal of this article is to present the formal and contextual features of Nahrī’s poems in Dīwānçe in the light of the analysis on some poems that we chose. Any study was not found about the poet’s life and poems in the literature review we made. In this study, poems are classified according to the verse form and the language, and the number of couplets, type of prosody, form, style and content of the chosen poems are evaluated accordingly. This study has importance in terms of providing insight about the Religious-Sûfîstic belief in the region and period of Nahrī Aḥmad who was a sûfî poet and a member of Qādiriyya sect. In addition, the study gives information about many important influencers of the period, particularly Niyāzī-i Miṣrī and inform the readers about these influencers’ and sûfîs’ effects on Nahrī’s poems and ideas. The study also makes contribution to determining literary-sûfistic terminology of 18th century.Summary: Suyolcu-zâde Nahrī Aḥmad (d.1182/1768-1769) was a member of Qādiriyya Dervish Convent in Tekirdag where he was born. He became the head sheikh of this convent following his father Sheikh Muḥammad Efendi and worked for the convent in several ways. Nahrī Aḥmad moved back to his hometown in 1182/1768-1769 after completing his Hajj duty and died soon after that. Nahrī had two works according to Osmanlı Müellifleri (Ottoman Authors) and it is stated that the first one of these two works is about “unity of existence”. It should be mentioned that we haven’t found a copy of this work yet. The other work of Nahrī is his Dīwānçe, which includes his poems. The only copy of this significant work is registered in Vatican Library, Turkish Manuscripts, nr. 235. In this study, we had the chance to determine a third work of Nahrī which has never been mentioned in the related literature. This third work that we determined is based on the information in an Arabic poem on the page 21a of the poet’s Dīwānçe. This book that we determined is an interpretation book completed in 1166/1752-53 but Nahrī Aḥmad didn’t mention the name of the work. Nahrī Aḥmad was a spiritual guide and sufi, and he was assigned to the duty of showing the true path in dervish lodge following his madrassa education, learning Qādiriyya lodge’s morals and methods and completing his “spiritual journey”. Besides these, he was a significant poet who could write poems in Arabic, Persian and Turkish languages and he was literary competent who knew the theoretical and aesthetic rules of Dīwān literature and used these features professionally in his works. When Nahrī’s poems are analyzed, it can be seen that he adopted the understanding of existence, knowledge and belief based on Islamic Sufism. Besides, it can be seen that he internalized the significant Religious-Sufi Turkish literature figures including especially Yūnus Emre.In the copy of his Dīwānçe, registered in Vatican Library, there are forty-five Turkish, twelve Arabic and three Persian poems. There are two other poems that weren’t written by Nahrī in the same work. These poems were written by a poet with penname of ‘Ᾱrif in the period when Nahrī’s son Muḥammad Muṣlih al-Dīn was the head sheikh in the same Dervish convent. These historical poems are significant as they describe the re-building of ruined Tekirdag Qādiriyya convent after Nahrī’s period. The goal of this article is to present the formal and contextual features of poems in Nahrī’s Dīwānçe on the basis of chosen poems. As far as we could determine, there is no other study on Nahrī’s works. Nahrī’s Dīwānçe wasn’t a kind of rearranged work of collected poems. Therefore, we classified the poems in terms of the form and language and evaluated the number of couplets, aruz prosody, shape, type and content. Poems of Nahrī in Dīwānçe in terms of verse style are: Four Turkish, three Arabic, one Persian ode, one Turkish compounded stanza, seventeen Turkish, nine Arabic and one Persian major stanza, three Turkish five-line stanzas, two Turkish pentastichs, eighteen Turkish and one Persian lyric.Nahrī Aḥmad wrote five-line stanzas for three of Niyāzī-i Miṣrī’s lyrics and one of Bāqī’s lyrics. He wrote parallel poems about one pentastich, one lyric and one other poem written in a specific style of blank verse of Niyāzī-i Miṣrī. Besides, there is also an original poem that is quite unique in the work. Nahrī wrote five couplets before each verse in Niyāzī-i Miṣrī’s ode which resulted in the creation of a common ode. Poems in Dīwānçe are contextually religious-Sufi based. ‘Abd al-Qādir al-Jīlānī, Ismā‘īl Rūmī who was the founder of the order of Rūmiyya branch and other sheikhs of Qādiriyya dervish order are the main names mentioned in the poems. One other significant point in Nahrī’s poems is that he had a deep love and respect for Niyāzī-i Miṣrī. There are praises, quintets and parallel poems about Miṣrī in Dīwānçe which shows Niyāzī-i Miṣrī’s effect on his work. This effect is so great that it covered not only the content but also there are the signs of the effect in terms of metaphoric language, words and verses. It can be said that ‘Abd al-Qādir al-Jīlānī and Niyāzī-i Miṣrī, a member of Khalwatī order, were two significant names that surrounded the mental world of Nahrī, located in the texture of his poems and gave characteristic features to his works. There is a great number of historical poems in Nahrī’s Dīwānçe. He wrote twenty-six historical verses about various historical issues such as birth and death, construction of mosque, dervish monastery, zawiya, pavilion, repairing of mansion, renovation of dervish convent, enthronement of Sultan and appointment of Grand Vizier. Also, there are some other important parts in Nahrī’s Dīwānçe such as invocation, praise and self-adulation.Although there are not many poems in the previously mentioned copy in Vatican Library, there are various names mentioned in these poems. When these poems are analyzed, it can be seen that there are the names of some prophets, some companions of Prophet Muḥammad such as ‘Alī, Ja‘far al-Sādiq, some Persian legendary characters such as Afrāsiyāb, Rustem and Anūshirwān, some Sufi names such as Manṣūr al-Hallaj, Jalāl al-Dīn Rūmī, Shams al-Dīn of Tabrīz, Ḥācī Bektash Velī, Ibn al-‘Arabī and Bāyazīd al-Bisṭāmī, philosopher Galen and famous love heroes Laylā and Majnūn. That is to say, the poet has a rich world of references. On the other hand, there are the names of some works mentioned in Dīwānçe. Epistle of Niyāzī-i Miṣrī named Devre-i ‘Arshiyya, and Ibn al-‘Arabī’s al-Futūhāt al-Makkiyya are the other names mentioned in the work. Name of the places included in Nahrī’s poems are: Aden, Aqmescit, Baghdad, Baghcesaray, Baṭḥā, Balkh, Dimashq, Ḥijāz, Iraq, Iran, Cairo, Ken‘ān, Karbalā, Qılburun, Crimea, Kirmān, Egypt, Nemce, Rūm, Sanaa, Shām, Yemen. This study has importance in terms of providing insight about the religious-sûfî belief in the region and period of Nahrī Aḥmad who was a sûfî poet and a member of Qādiriyya sect. In addition, the study gives information about many important influencers of the period, particularly Niyāzī-i Miṣrī. Moreover, it informs the readers about these influencers’ and sûfîs’ effects on Nahrī’s poems and ideas. The study also makes contribution to determining literary-sûfistic terminology of 18th century. (shrink)

The topic of The Prophets' Languages has led to a broad interest due to the sacred status of the Prophets. It has been of interest to people of all religious and social orientations. Despite the complexity of this topic and the necessity of studying it from various aspects such as archaeology and the study of ancient calligraphy, we limited our study to Islamic sources and references only. We extrapolated what was mentioned in these books. Other than the Holy Qur’ān, it (...) will be concerned with books of interpretation, history, biography, hadith, its explanations, language books, etc. This study has been divided into three main points, an introduction, and a conclusion. The first point dealt with the origin of the languages spoken by the Prophets (peace be upon them) and their proximity to each other: Syriac, Coptic, Hebrew, Aramaic, and Arabic. All of these languages belong to the Semitic language. In terms of their convergence and similarity with each other, some linguists considered it dialects of one language, the Semitic language of origin. It has branched out from it as a result of the expansion, development, and development of life. Looking at today, the dialects of the Arabs in Egypt, Morocco, Jazira, the Levant, and Iraq, each branched out and most of it emerged from the mother tongue Arabic. There is a discussion among researchers on which of the languages are closer to the Semitic language. Four languages are listed as possibilities: Hebrew, Babylonian, Assyrian, Syriac, and Arabic. The truth is that it is not easy to get to know the origin of the Semitic language, and everything that has been said is not outside the circle of speculation because of the loss of definitive evidence and the temporal dimension. As for the second point, this study investigated the linguistic geography that the Semitic language covered and spread in, by tracking the people who spoke the Semitic language, their places of residence, and their influence, as all of them settled in the Near East and its vicinity. If we look at the Semitic language, with its eastern and western branches, we see that it was concentrated in Babylon, Assyria, Mesopotamia, Arabia, Yemen, the Levant, and Jerusalem regions, and among the most famous tribes and nations that settled in this region are Saba, Himyar, Ad, Thamud, Jirhm, Samaria, Nabat, the people of Palmyra and others. Mostly likely, the Arabian Peninsula is the cradle of the Semitic people, although some say that Abyssinia was the cradle of the first Semites. In the third point, the number of prophets and messengers mentioned in the Noble Qur’ān was enumerated in clear terms. Among the twenty-five prophets are the following: Adam, Idris, Noah, Hood, Saleh, Lot, Ibrahim, Ismail, Ishaq, Jacob, Yusef, Shuaib, Ayyub, Dhu al-Kifl, Yunus, Moses, Aaron, Elias, Al-Isa, David, Solomon, Zakaria, Yahya, Jesus, and Muhammad (peace be upon them). The study of this point came by following the inductive and deductive approach, whereby the first approach is based on extrapolating the life of each prophet in isolation from others in detail, tracing his life, place of living, and residence, whom he married etc. The deductive method relied on deducing the language that each of the prophets (peace be upon them) spoke. Some prophets mentioned the name of the language in which he spoke in the Islamic sources. This study concluded that of the prophets mentioned in the Noble Qur’ān, seven of them spoke the Syriac language, three of them spoke the ancient Egyptian language (Coptic), eighteen of them spoke the Hebrew language, three of them spoke the Aramaic language, and nine of them spoke in Arabic. Some of the prophets spoke one language while others spoke more than one language due to their numerous travels and the people they interacted with. This study is considered a preliminary study to open the field for in-depth studies for researchers in this field, and every part mentioned in this research is suitable for being an independent scientific study in its own right. (shrink)

Scientists cannot devise theories, construct models, propose explanations, make predictions, or even carry out observations, without first classifying their subject matter. The goal of scientific taxonomy is to come up with classification schemes that conform to nature's own. Another way of putting this is that science aims to devise categories that correspond to 'natural kinds.' The interest in ascertaining the real kinds of things in nature is as old as philosophy itself, but it takes on a different guise when one (...) adopts a naturalist stance in philosophy, that is when one looks closely at scientific practice and takes it as a guide for identifying natural kinds and investigating their general features. This Element surveys existing philosophical accounts of natural kinds, defends a naturalist alternative, and applies it to case studies in a diverse set of sciences. This title is also available as Open Access on Cambridge Core. (shrink)

In this article, I explore the compatibility of inference to the best explanation (IBE) with several influential models and accounts of scientific explanation. First, I explore the different conceptions of IBE and limit my discussion to two: the heuristic conception and the objective Bayesian conception. Next, I discuss five models of scientific explanation with regard to each model’s compatibility with IBE. I argue that Kitcher’s unificationist account supports IBE; Railton’s deductive–nomological–probabilistic model, Salmon’s statistical-relevance model, and van Fraassen’s erotetic account are (...) incompatible with IBE; and Salmon’s causal–mechanical model is merely consistent with IBE. In short, many influential models of scientific explanation do not support IBE. I end by outlining three possible conclusions to draw: (1) either philosophers of science or defenders of IBE have seriously misconstrued the concept of explanation, (2) philosophers of science and defenders of IBE do not use the term ‘explanation’ univocally, and (3) the ampliative conception of IBE, which is compatible with any model of scientific explanation, deserves a closer look. (shrink)

In this paper I offer a unified causal account of natural kinds. Using as a starting point the widely held view that natural kind terms or predicates are projectible, I argue that the ontological bases of their projectibility are the causal properties and relations associated with the natural kinds themselves. Natural kinds are not just concatenations of properties but ordered hierarchies of properties, whose instances are related to one another as causes and effects in recurrent causal processes. The resulting account (...) of natural kinds as clusters of core causal properties that give rise to clusters of derivative properties enables us to distinguish genuine natural kinds from non-natural kinds. For instance, it enables us to say why some of the purely conventional categories derived from the social domain do not correspond to natural kinds, though other social categories may. (shrink)

Seungbae Park argues that Bas van Fraassen’s rejection of inference to the best explanation (IBE) is problematic for his contextual theory of explanation because van Fraassen uses IBE to support the contextual theory. This paper provides a defense of van Fraassen’s views from Park’s objections. I point out three weaknesses of Park’s objection against van Fraassen. First, van Fraassen may be perfectly content to accept the implications that Park claims to follow from his views. Second, even if van Fraassen rejects (...) IBE he may still endorse particular arguments that instantiate IBE. Third, van Fraassen does not, in fact, use IBE to support his contextual theory. (shrink)

The Problem of Epistemic Regress in Contemporary Epistemology and The Adequacy of Improved Solution Suggestions One of the main problems of epistemology; whether our beliefs about the world are correct or not, that is to say, it’s the problem of whether we have suitable reasons or not to think that we have the enough knowledge. The value of our beliefs and its epistemic justifiability are being examined through this problem. In this respect, Undoubtedly; one of the greatest problem of contemporary (...) epistemology is the problem of epistemic regress that is a problem of justification. On the other hand the solution suggestions developed for this problem, which is shown as a threat factor for the knowledge in point, don’t seem sufficient. In this article, the problem of epistemic regress which is emerging in the contemporary period will be discussed by examining the perspectives of tradition and contemporary epistemology. Four different and similar basic approaches that arise resulting from the problem of regress solution proposals brought by foundationalism, compatibilism, externalism and internalism will be analyzed. (shrink)

In a recent article, Erasmus, Brunet, and Fisher (2021) argue that Artificial Neural Networks (ANNs) are explainable. They survey four influential accounts of explanation: the Deductive-Nomological model, the Inductive-Statistical model, the Causal-Mechanical model, and the New-Mechanist model. They argue that, on each of these accounts, the features that make something an explanation is invariant with regard to the complexity of the explanans and the explanandum. Therefore, they conclude, the complexity of ANNs (and other Machine Learning models) does not make them (...) less explainable. In this reply, it is argued that Erasmus et al. left out one influential account of explanation from their discussion: the Unificationist model. It is argued that, on the Unificationist model, the features that makes something an explanation is sensitive to complexity. Therefore, on the Unificationist model, ANNs (and other Machine Learning models) are not explainable. It is emphasized that Erasmus et al.’s general strategy is correct. The literature on explainable Artificial Intelligence can benefit by drawing from philosophical accounts of explanation. However, philosophical accounts of explanation do not settle the problem of whether ANNs are explainable because they do not unanimously declare that explanation is invariant with regard to complexity. (shrink)

Today, which is described as the information age, it is expected from schools where knowledge is produced, education-training activities are carried out, and education is realized, to raise a self-confident student profile in accordance with the requirements of this age. The learning climate is important in this regard. Learning climate, which is one of the new components used instead of organizational climate and school climate in the climate literature, includes all kinds of factors related to learning ability; human factors are (...) dealt with in many dimensions, especially the virtual/real spaces where learning takes place, and measurements are made with the tools developed to measure the learning climate. The data obtained is a source for improvement studies. In our study, the school learning climate was discussed in terms of school engagement, learning environment, and communication dimensions. As a type of self-efficacy, one of the basic concepts of Social Cognitive Theory, academic self-efficacy, which expresses the students' self-confidence in subjects that require academic study, can be explained as the individual's ability to use effective cognitive strategies in order to learn, effectively manage their learning environment and learning times, and effectively organize their own performance. Academic self-efficacy is considered by researchers in different dimensions, measurements are made with different scales. In our study, academic self-efficacy was handled in cognitive, social and technical dimensions. The main factors that make people strong in the flow of life are self-confidence, critical perspective, success in social relations; basic skills such as interest in any sporting, artistic or cultural field are possible with the students' gain from the school climate. In this case, we can say that having a good wind at school, creating a livable and lovable atmosphere, and sitting on an original and critical ground is only possible with a positive and sustainable school climate. The school climate, which positively nurtures academic self-efficacy, will bring the success of the human elements affected by the climate. A positive school climate and strong academic self-efficacy will become the greatest means of academic success. Measuring the learning climate, interpersonal relationships, role models, expectations, etc. in schools. It can help to understand the quality of life as well as the success and satisfaction of students. The aim of this study is to examine the relationship between the learning climate perceptions of students of higher religion and their academic self-efficacy and academic achievement. In this framework, four basic research questions have been tried to be answered: (i) What is the level of the learning climate and academic self-efficacy perceptions of higher religious education students? (ii) Is there a significant relationship between higher religious education students' learning climate and academic self-efficacy? (iii) Are the age, learning climate and academic self-efficacy beliefs of higher religious education students significant predictors of their academic achievement? (iv) What are the views of higher religious education students regarding their negative perceptions of the learning climate? The triangulation strategy was used in the study, which was patterned with mixed method and convergent parallel research design. In the quantitative section of this study, Academic Self-Efficacy Scale developed by Owen and Froman and adapted into Turkish by Ekici and the School Climate Scale for University Students, developed by Terzi was applied to 1147 students from six faculties, who study in high religious education in public universities within Turkey. In the qualitative part, interview forms were filled in by 18 students from the same faculties. Test of normality was applied to the quantitative data set obtained after the research conducted in May 2019. Independent Samples t-Test, Mann Whitney U Test, Levene test, One-way Analysis of Variance (ANOVA), Scheffe Test, Kruskal Wallis H Test, Pearson Product-Moment Correlation, Polyserial Correlation and Path Analysis were used to analyze the data. Qualitative data were analyzed by descriptive analysis. According to the results of the research, the perception of the learning climate and also of academic self-efficacy in general was negative for of the students of higher religious education. The correlation between general average of School Climate Scale and Academic Self-Efficacy Perception Scale is at medium level. According to the results of the research, the findings were discussed in the light of the literature, and after the comments, various solution suggestions were presented that are thought to provide a positive learning climate in higher religious education, strengthen the academic self-efficacy of higher religious education students and increase their academic success. (shrink)

Sacred texts are important sources for all religions. These resources have a variety of social functions, either implicit or explicit. Therefore, it is important to protect and transfer sacred texts in many cultures. For this reason, in many societies, it has become necessary to memorize these texts after they have been written down and to transfer them orally to the next generations. Thus, over time, various structures related to the memorization of these sacred texts have emerged. Being Ḥāfiẓ is an (...) important activity that emerged for the purpose of memorizing the Qur'an and transferring it in this way when necessary and gained historical and social qualities. People who are Ḥāfiẓ are respected Islamic societies. For this reason, many people make an effort to become a Ḥāfiẓ. In this process, reasons contributed to the spread of becoming Ḥāfiẓ, such as the Prophet Muhammed’s encouragement, and the accepting the memorization of the Qur’an as a virtuous activity for Muslims. The research is based on the lives and experiences of visually impaired Ḥāfiẓes. First of all, it aims to contribute to the relevant scientific literature. In addition to its academic contribution, it also aims to be a source for various social policies in order to reveal new options in line with the inclusion of visually impaired individuals in social life. The research is a qualitative descriptive study. It was conducted on the basis of the phenomenology design, which is one of the qualitative research designs. In this direction, it has been tried to understand how visually impaired hafizes ascribe meaning to their lives and how they evaluate the world, society and relationships. The study group of the research consists of twelve visually impaired Ḥāfiẓ residing in the provinces of Bingöl, Elazig, Diyarbakir and Mardin. During the interviews, it was concluded that the sample reached the saturation point due to the repetition of the data, and so the number of participants was limited to twelve. Snowball sampling technique was used in the research. The interviews were conducted with a semi-structured interview form created within the scope of the research. The interviews were conducted in places such as houses, parks, association offices and mosques. The study was carried out with the permission of Bingöl University Scientific Research and Publication Ethics Committee. Various results were obtained by analyzing the data obtained during the research process. Becoming Ḥāfiẓ is accepted as an important element that directly affects the lives of visually impaired participants. For the participants, it has features that make them at peace with themselves, the world and society, illuminate their dark world, and take them out of living within four walls and include them into life. Being an Ḥāfiẓ, playing role in condolences, reciting hymns in mawlids and similar religious ceremonies, giving voluntary Qur'an trainings in mosques or courses are important examples of social activities provided by the Ḥāfiẓes. The participants stated that being a Ḥāfiẓ provided them an important status in the social context and thus they gained respectability. It has been determined that some visually impaired Ḥāfiẓes are employed informally. Many of the participants earn income by reciting mawlids, hymns and eulogies in various religious ceremonies. They also recite the Qur'an in condolences and on some special days. Being Ḥāfiẓ is an important resource for visually impaired individuals to be included in social life. For this reason, the achievements of the visually impaired due to being a Ḥāfiẓ are an example of a model life for both the disabled and the parents with disabled children. In this direction, the visually impaired individuals should be supported in religious music-supported organizations, religious music associations should be established, and courses like mawlidhan, etc. should be organized. (shrink)

With the development of technology, video games have become more and more realistic and indistinguishable from the real world. In this regard, this article takes a semiotic approach to create a better understanding of how possible worlds are created in video games, placing them on a continuum, which shows that the development of possible worlds is based on the reality we face in the real world. A video game called Player Unknown’s Battle Grounds is used to demonstrate a new approach (...) to analysis, which shows that each video game is created within its own possible world that is created through the selection and combination of entities from the real world. (shrink)

Many philosophical accounts of scientific explanation purport to be pragmatic. They claim that what counts as a good scientific explanation depends, in a significant way, on the context in which the purported explanation is offered. I start this project by defending a pragmatic approach to analyzing explanations. Bas van Fraassen’s account of explanation is one of the most developed pragmatic accounts of explanation. So, that is what I discuss next. I argue that it survives most of the objections raised against (...) it. I then argue, from the framework provided by van Fraassen’s account, that the acceptance of a theory sometimes involves the acceptance of a set of criteria for evaluating explanations. This set of criteria is theory-laden, and if an explanatory judgment is made on the basis of this set, it is theory-laden. One implication of my thesis is that inference to the best explanation is not a rationally-compelling rule of inference. I defend this claim in the penultimate chapter. (shrink)

The word ‘sport’ next to Nietzsche’s name may raise eyebrows among many Nietzsche readers. ‘What an odd pairing?’ one may ask. We prefer Nietzsche and arts or something from the domain of the Geist. Sport is embedded in mass culture and Nietzsche detests anything that has to do with masses; fandom, an important part of sport culture, is nothing Nietzsche would look at favourably but call it a manifestation of the herd instinct. Besides, clubs and sports organizations control this sporting (...) culture through political and economic apparatuses. On the other hand, modern sports, far from producing higher types and the overhuman, appeal to the lowest common denominator, the person on the street and all athletes are equal. All of these objections notwithstanding, one may still speak of a sporting spirit that embodies play, ecstasy in the sense of Dionysian, inventiveness, agonism, grand spectacle, festivity, a specific type of aesthetics and a form of askesis of the body, and a specific outlet for enactment of active justice and a Gestalt of power relations. Playfulness and game-making are crucial in sports, and play is key to Nietzsche’s thought. Sport is a form of letting go, losing oneself in the game, and can be construed as a field for Dionysian forces. Agonism, a significant aspect of Nietzsche’s thought, applies to all competitive sports. Furthermore, sport constitutes one of the major types of spectacles in our age. Finally, sport belongs to the regime of the body, a form of askesis, which Nietzsche would have supported as opposed to the ascetic idealism. In what ways do Nietzsche’s ideas on interpretation shed light on sport and its various aspects as listed above? What hermeneutic tools do we have to interpret sport as a field of culture? These were the guiding questions for this essay. (shrink)

We studied the impact of teachers’ ethical leadership on students’ moral identity and academic citizenship behaviors. Data from 256 student–teacher matching dyads were collected from one of the top 5 Pakistani business schools. Confirmatory factor analysis was used to ensure factorial validity of the measures that were employed, and the hypothesized relationships were tested using structural regression models that utilized structural equation modeling in AMOS with 5,000 bootstrap samples. Based on social learning theory, the results supported the hypothesis that teachers’ (...) ethical leadership had significant direct and indirect positive effects on the students’ academic citizenship behaviors that were directed toward other students and the school. This study contributes to existing literature on ethical leadership and organizational citizenship behavior by highlighting useful implications of these organization-based constructs in an academic context. (shrink)

The Build-Operate-Transfer (BOT) model is a financing model used especially in the financing of infrastructure projects in developing countries. It is one of the most common methods used by the countries to provide non-budgetary financing. The fact that becoming popular in the world as of the 20th Century, this model started to be implemented in the Islamic countries created the need for examining the model in terms of Islamic law. No substantive studies have been conducted on this matter in Turkey. (...) In the Arab world, the first significant development in this regard was the 23rd Term meeting of Al Baraka Group organized in Mecca in November 2002. Next, the Islamic Fiqh Community, which operates under the Organization of Islamic Cooperation, organized a meeting about the BOT model in 2009. At this meeting, ten experts from different countries presented papers on the BOT model, and a final declaration was announced at the end of the meeting. After this meeting, some independent studies were carried out on the BOT model. However, it was observed that these efforts did not reach a sufficient level, and generally remained within the framework of the papers presented at the meeting. The BOT model is a model that takes place in the form of the transfer of the facility to the relevant public institution or organization free of charge at the end of the period after the depreciation and profit of the invested capital are realized. All expenses are covered by the private enterprise. The public service or activity is operated for a certain period of time by the private enterprise. It was observed that the studies on the BOT model in Turkey mainly dated back to the last quarter of the Twentieth Century. In this context, the Law No. 3996 about the BOT model was enacted on 08 June 1994 in Turkey. Today, the BOT model is actively used in many areas, and the delivery of the service begins after the projects are completed. The BOT model has three main successive stages. In the first stage, the project is completed with the financing of OGS. In the second stage, the operating right of this project would be awarded to the investor in accordance with the contract. In the third stage, the ownership of the facility would be transferred to the relevant public institution. The BOT model was discussed in terms of Islamic law, firstly in general and then in terms of the interests and convictions. The BOT model contains many interests in terms of both the state and the society. In addition, it has certain disadvantages. There are many reasons and aims in selecting the BOT model. The most important of these reasons is the continuation of the projects and the required work without imposing a burden on the public budget. Islamic law has a structure that prioritizes public interest. In this context, the state must observe the public interest in its operations. In the BOT model, the existence of public interest is particularly notable with the projects implemented in the fields of hospitals, roads, bridges, airports and etc. Islamic jurists have different opinions regarding the contracts administered in the BOT model. Some of them consider this model as a new contract that does not exist in the tradition, while others compare it to a traditional contract. The analogies of the traditional contract have been compared to leasing, payment, foundation, fief, corporate (with partnership) and exception contracts. Others, on the other hand, considered the BOT model as an atramentous contract combining several different contracts. It seems difficult to argue that the BOT model is completely similar to any of the classical fiqh contracts. However, as a result of the BOT model, it is considered an agreement with a company to conclude a contract; therefore there is a more prominent similarity to an exception contract. Nonetheless, it is not possible to say that the BOT model fully complies with the traditional exception contract. As a matter of fact, while there is no time determination in the exception contract, the time is determined in the BOT model. In the exception contract, while the material must be completely covered by the private sector, in the BOT model, issues such as the right to land and building construction are covered by the employer. In addition, the classical exception contract does not contain many contracts as in the BOT model; and it is an agreement in which the fee is presented and terminated after the order is placed. Nonetheless, the BOT contract includes three basic contracts (construction-operation-transfer) as well as many contracts related to these contracts. Finally, considering that the BOT model was a contract, the issues in the context of the basic elements that should be included in a contract were discussed in this study. In addition, situations such as ignorance, gharar and interest in terms of affecting the validity of the contract were discussed and dealt with in terms of the BOT contract. (shrink)

Includes an introd. of 49 p. by S. G. Abbas.

Acceptance or rejection of the existence of Allah is a phenomenon that completely affects a person's view of life. Societies want their faith to be maintained by the next generation in order to maintain their peace and order. It is difficult for a parent who believes in Allah to communicate and have a healthy dialogue with his children who have become atheists. At this point, the deviations of belief in the existence of god, such as atheism and deism, which have (...) recently increased, worry the members of a religious society. In the study, prepared using the documentation method and aimed at considering the approach of educators to these problems in a theoretical framework by identifying the problems of belief in the existence of Allah that have become a current issue in today's Turkey, it was tried to take a picture of the current situation by scanning the studies in the literature and propose solutions to the identified questions and problems. Although there are many reasons for the recent belief problems, the role of family, educators and learning environments is more prominent among them. This study aims to draw attention to the aspects of the problem arising from the family, educational environments and the methods and styles of the educators. It has been tried to develop suggestions for the solution of these problems by making determinations for each problem area. (shrink)

Several metaphysical naturalists argue that the success of science, together with the claim that scientists adhere to methodological naturalism, amounts to strong evidence for metaphysical naturalism. I call this the scientific-success argument. It is argued that the scientific-success argument is similar to the no-miracles argument for realism in philosophy of science. On the no-miracles argument, the success of science is taken as strong evidence that scientific theories are true. Based on this similarity, some considerations relevant to one argument may also (...) be relevant to the other. One particular consideration is explored. The selectionist response to the no-miracles argument states that on an evolutionary model of science, in which scientific theories are accepted only after surviving a rigorous selection process, the no-miracles argument fails. The selectionist response also applies to the scientific-success argument. If scientific theories are selected for success, we do not need to explain the success of science by appealing to metaphysical naturalism. (shrink)

The release of over 6,000 genetically modified mosquitoes (GMM) into uninhabited Malaysian forests in 2010 was a frantic step on the part of the Malaysian government to combat the spread of dengue fever. The field trial was designed to control and reduce the dengue vector by producing offspring that die in the early developmental stage, thus decreasing the local Aedes aegypti population below the dengue transmission threshold. However, the GMM trials were discontinued in Malaysia despite being technologically feasible. The lack (...) of systematic studies in terms of cost-benefit analysis, questionable research efficacy and safety-related concerns might have contributed to the termination of the field trial. Hence, this research aims to evaluate the feasibility of GMM release in Malaysia by using a holistic approach based on an Islamic ethical-legal assessment under the maslahah-mafsadah (benefit-risk) concept. Three main strategies based on the maslahah-mafsadah concept approach have been applied: 1) an evidence-based approach, 2) an impact-based approach and, 3) a priority approach. The analysis concluded that GMM could be categorised as zanniyyah (probable). GMM is a promising alternative for dengue control, but many issues must be addressed before its widespread adoption. (shrink)

There are two important philosophical research programmes on explanation in the twentieth century—the search for an account or model of scientific explanation, and the defence of inference to the best explanation as a rational form of inference. These two research programmes have largely developed independently from one another. This paper argues that bringing the two research programmes in contact promises to yield fruitful discussion. I consider and reject two arguments for keeping the two research programmes separate. I outline several issues (...) related to both research programmes that would benefit from inter(sub)disciplinary dialogue. (shrink)

Although religiosity fosters some antisocial behaviors, it is well-known that it also enhances in-group cooperation and prosociality. Supernatural punishment hypothesis suggests that the fear of punishment from an invisible, potent, and powerful supernatural agent can keep everyone in line, and encourage prosociality. We first investigated this relationship in a predominantly Muslim country and then tested a model suggesting that attachment to God can lead people to think God as authoritarian, which in turn leads them to report more prosocial intentions. The (...) results demonstrate that there are some findings suggesting that Attachment to God Inventory is a reliable measure in Turkey, seeing God as authoritarian is positively correlated with prosociality, and our above-mentioned model was supported by the data. Results generally support the supernatural punishment hypothesis and additionally show the utility of attachment theory in explaining the religiosity-prosociality link. (shrink)

Park (2017, 2018, 2019) argues that Bas van Fraassen uses inference to the best explanation to defend his contextual theory of explanation. If Park is right, then van Fraassen is in trouble because he rejects IBE as a rational rule of inference. In this reply, I argue that van Fraassen does not use IBE in defending the contextual theory of explanation. I distinguish between several conceptions of IBE: heuristic IBE, objective Bayesian IBE, and ampliative IBE. I argue that van Fraassen (...) holds the ampliative conception of IBE and that his rejection of IBE concerns only ampliative IBE. I also argue that van Fraassen’s defense of the contextual theory of explanation, at best, can be interpreted as an instance of heuristic IBE, but not ampliative IBE. Therefore, I argue, Park’s criticism of van Fraassen misfires. (shrink)

Cardiac disease is the leading cause of death worldwide. Cardiovascular diseases can be prevented if an effective diagnostic is made at the initial stages. The ECG test is referred to as the diagnostic assistant tool for screening of cardiac disorder. The research purposes of a cardiac disorder detection system from 12-lead-based ECG Images. The healthcare institutes used various ECG equipment that present results in nonuniform formats of ECG images. The research study proposes a generalized methodology to process all formats of (...) ECG. Single Shoot Detection MobileNet v2-based Deep Neural Network architecture was used to detect cardiovascular disease detection. The study focused on detecting the four major cardiac abnormalities with 98% accuracy results were calculated. The work is relatively rare based on their dataset; a collection of 11,148 standard 12-lead-based ECG images used in this study were manually collected from health care institutes and annotated by the domain experts. The study achieved high accuracy results to differentiate and detect four major cardiac abnormalities. Several cardiologists manually verified the proposed system’s accuracy result and recommended that the proposed system can be used to screen for a cardiac disorder. (shrink)

Agonism permeates Nietzsche’s spirit and works from early on starting with his close engagement with ancient Greece. However, while many thinkers have made references to agon in Nietzsche in the twentieth century, this aspect of his philosophy did not come under close scrutiny until a few decades ago, and some of the research in this area saw its first monographs in Tuncel’s Agon in Nietzsche (2013) and Acampora’s Contesting Nietzsche (2013). In addition to these two works and prior to them, (...) an anthology, Nietzsche, Power and Politics, based on the proceedings of a conference and edited by Herman W. Siemens and Vasti Roodt, came out in 2008. The three editions reviewed here bring out many other aspects, insights, and nuances in the study of agon in Nietzsche’s works. (shrink)

Concepts are the key to the world of meanings, which include many senses. Knowing the accuracy of recitation and understanding certain issues connected to recitation views that was conveyed have importance since it is both related to Kur’an and recitation dicipline. Conceptionally, the necessity to go into recitations breeds because studying on concepts related to variations of recitations concerned about its dicipline puts across the issue thoroughly. Therefore, recitation kinds are terminologically accounted for its accuracy in this article. Although the (...) first-term recitation scholars approached to recitations similarly, the accuracy of recitation views, reading situation of valid recitation imams, whether some recitations are accurate, issues such as these are discussed. Recitations are divided into acceptable and unacceptable. Some concepts for the acceptable ones are used. There are different approaches as to one recitation is either valid or rumour. Although valid recitations in old recitation works are ment as famous recitations, this concept is thought as a recitation kind in the later term. There are some recitation kinds which do not have valid recitation features despite that they are in a few sources. These are exceptional, ahad, subjet or editting (müdrec) in the confrontation of issues such as its conveying way, Kur’an and Arabian but exceptional is used as a main term for these recitations In this article, some points in dark side will be enlightened in the center of old pieces about recitation kinds and the accuracy of valid recitations will be taken in hand, mentioning about the connections in concepts, whic include meanings and senses. In this context, it will be spoken to the concepts that recitations scholars use to remark recitation kinds and their definitons. Lastly, different approaches will be analyzed. (shrink)

The notion of 'natural kinds' has been central to contemporary discussions of metaphysics and philosophy of science. Although explicitly articulated by nineteenth-century philosophers like Mill, Whewell and Venn, it has a much older history dating back to Plato and Aristotle. In recent years, essentialism has been the dominant account of natural kinds among philosophers, but the essentialist view has encountered resistance, especially among naturalist metaphysicians and philosophers of science. Informed by detailed examination of classification in the natural and social sciences, (...) this book argues against essentialism and for a naturalist account of natural kinds. By looking at case studies drawn from diverse scientific disciplines, from fluid mechanics to virology and polymer science to psychiatry, the author argues that natural kinds are nodes in causal networks. On the basis of this account, he maintains that there can be natural kinds in the social sciences as well as the natural sciences. (shrink)

Undoubtedly, the most important issue that the Qur'an focuses on regarding divinity has been the creed of tawhid. While the Qur'an was constructing a vision of God in this direction in the minds of its first interlocutors, there was no problem in understanding the relevant verses. However, as a result of the encounter of Islamic thought with ancient cultures and civilizations with the conquests, religious texts have been addressed with different perspectives. On the one hand, a viewpoint based on discontinuity (...) in the relationship between God and man has been displayed by interpreting the expressions in religious texts that describe God with the characteristics of creatures. On the other hand, an understanding has emerged that opposes interpretation by understanding the expressions of the related texts as they are. Both understandings, which try to understand the mutashabih and khabari attributes in the Qur'an on the axis of tanzih-tashbih, constituted two opposite poles. Proponents of tanzih sometimes took the matter into obscurity regarding the nature of Almighty Allah. Proponents of tashbihhave on the other hand, has opened the door to anthropomorphist god conceptions, since it Paves the waytowards a conviction based on continuity in the God-human relationship. However, no sect has openly advocated such an idea. Therefore, this perception about them was mostly based on the claims and accusations of their opponents. In general, it is possible to examine the sects accused of anthropomorphist god understanding in three categories in the historical process. The first of these is the extremist branches of the Shī‘a, and they have developed some discourses in order to strengthen their political ideas rather than having a theoretical idea of divinity. It is understood that the religion and belief systems that existed in the region before Islam had an impact on their understanding. Another sect accused of the anthropomorphic God concept is the Karramiyya sect, which stands out with its tajseem view. Members of this sect, described by their opponents as Mujassema because they used the word "body" for God, tried to prove that they byusingthatword, were pointing to the existence of God rather than an anthropormorphist understanding of God. Another denomination accused in this regard is the Hashwiyya. This understanding, which is against interpretation in religious texts in general, maintained the same attitude for mutashabih and khabariattributes. Mu’tazila’s understanding of divinity based on interpretation was effective in their attitudes. The Hashwiyya school, which basically did not have an anthropomorphic understanding of divinity, naturally faced such an accusation because they did not question their purpose when accepting the expressions in religious texts as they were. In this article, after discussing the concept of anthropomorphism in terms of religion and philosophy, all three understandings will be examined in the context of anthropomorphism based on their own sources. It will be tried to reach a conclusion by comparing the views of the relevant sects with the discourses of their opponents.In this context, it is claimed by the opponents that they have a belief in God that is incompatible with the belief of tawhid. However, the understandings of divinity of the sects, which seem to be influenced by pre-Islamic and post-Islamic social, cultural and religious factors, will be tried to be understood in their own context and in an impartial way. (shrink)

Öz (150-250 kelVAHİY ve İLHAM BAĞLAMINDA HANEFÎ-MÂTÜRÎDÎ KELÂM SİSTEMİNİN TASAVVUFLA İLİŞKİSİ Özet Modern zamanlarda Hanefî-Mâtürîdî kelâm sistemi ilham konusundaki ihtiyatlı tavrından dolayı genellikle tasavvuf karşıtı ya da tasavvufa karşı mesafeli olarak algılanmıştır. Ancak gerek Mâtürîdî gerekse Hanefî-Mâtürîdî kelâmcıları eserlerinde ilham konusunu geniş bir anlam yelpazesinde sunarak, ilhamın varlığını kabul etmişlerdir. Bununla birlikte ilhamı objektif bir bilgi kaynağı olarak kabul etmemişlerdir. Ancak Mâverâünnehir coğrafyasında etkili olan sûfîlerin de Hanefî-Mâtürîdî kelâmcılarının ilhamın bağlayıcılığı ve objektif bilgi kaynağı olmadığı yönündeki düşüncelerine paralel bir anlayış (...) içerisinde oldukları görülmektedir. Ayrıca Hanefî-Mâtürîdî kelâm sisteminin ilham konusundaki eleştirilerinin asıl hedefinin tasavvuf ve sûfîler olmadığı anlaşılmaktadır. Tasavvuf içinde onların eleştirilerini haklı çıkaracak şekilde bir düşünce içine giren bazı sûfîler olsa da, bu eleştirilerin hedefinin Şiî-Bâtınî fırkalar olduğu anlaşılmaktadır. Bu makalede başta Mâtürîdî olmak üzere Hanefî-Mâtürîdî kelamcılarının ilham kavramına yükledikleri anlam ve ilhamın bilgi değeri, vahiyle irtibatlı bir şekilde incelenecektir. Bununla birlikte Hanefî-Mâtürîdî kültür havzasında varlık gösteren sûfîler ile Şiî-Bâtınî akımların konuyla ilgili değerlendirmelerine yer verilmek suretiyle Hanefî-Mâtürîdî kelamcılarının ilham konusundaki tavırlarının sebepleri incelenecektir. Anahtar Kelimeler: Hanefî-Mâtürîdî, vahiy, ilham, tasavvuf. THE RELATIONSHIP BETWEEN HANAFĪ- MĀTURĪDĪ KALAM SYSTEM AND SUFISM IN THE CONTEXT OF REVELATION AND INSPIRATION Abstract In modern times, the Hanafī- Māturīdī kalam system was generally perceived as anti-Sufi or distant from Sufism because of its cautious attitude towards inspiration. However, both Māturīdī and Hanafī-Māturīdī theorists have accepted the existence of inspiration by presenting the subject of inspiration in a wide range of meanings in their works. However, they did not accept inspiration as an objective source of information. However, Sufis who are influential in the geography of Maveraunnehir also have a parallel understanding of the Hanafī-Māturīdī theorists thought that inspiration is not a binding and objective source of information. It is also understood that the main target of the criticism of the Hanafī- Māturīdī kalam system on inspiration was not Sufism and Sufis. While there are some Sufis in Sufism who fall into a way of justifying their criticism, it is understood that the target of these criticisms are the Shiite-Bātınī groups. In this article, the meaning and the value of knowledge that the Hanafī-Māturīdī theorists, especially Māturīdī, have uploaded to the concept of inspiration, will be examined in a way that is connected with revelation. However, the reasons of the attitude of Hanafī-Māturīdī theorists towards inspiration will be examined by evaluating the Sufis and Shiite-Bātınī groups that exist in the Hanafī-Māturīdī culture geography. Keywords: Hanafī-Māturīdī, revelation, inspiration, Sufism. ime) ve yukarıdaki kutucuğa anahtar kelimeler (5-7 kelime)İngilizce öz ve anahtar kelimeler de aynı sınırlar çerçevesinde yazılmalıdır. (shrink)

Mankind is faced with a number of serious problems that demand an effective solution. The prevalence of injustice and the frequency of financial crises are two of the most serious of these problems. Consisting of an in-depth introduction along with a selection of eight of Muhammad Umer Chapra's essays--four on Islamic economics and four on Islamic finance--this timely book raises the question of what can be done to not only minimize the frequency and severity of the financial crises, but also (...) make the financial system more equitable. The author considers the origins of Islamic economics and outlines its development and underlying principles. He compares the approach taken to ethics and economics in Islam with that taken in the West, considering whether lessons can be applied to the global financial architecture in order to mitigate against financial crises. The book also examines the case against interest and looks at both innovation in Islamic finance, as well as challenges facing the industry. Written by a leading authority in the field, this book will be a stimulating resource for students and researchers in Islamic economics and finance, as well as providing valuable insight to all of those with an interest in financial systems and their interaction with society. (shrink)

The Ismāilī/Bātinī movement was criticized by early Ahl al-Sunnah kalam schools on different matters, one of which is the angel belief that is also related to other principles of faith. However, the issue of angels was not a direct subject of criticism; instead, it was mostly discussed in connection with related matters such as prophethood and the afterlife. On that note, the Ismāilī/Bātinī teaching, due to their views on prophethood and the afterlife, was accused of denying angels by some Ash‘arī (...) mutakallims. While Hanafī-Māturīdī kalam scholars found faults with the same points, they did not make such an accusation. Moreover, pointing out as the source of the opinions above to philosophers increased the merit of these criticisms. In the present study, after alluding to the claims and the accusations of the parties concerned, the matter of angels will be discussed in relation to prophethood and the afterlife from the viewpoint of the Ismāilī/Bātinī teaching. While doing so, their own works will be consulted. Subsequently, the criticisms of Ahl al-Sunnah will be compared with the views of the Ismāilī/Bātinī doctrine concerning the issue of angels. Also, the significance and value of different viewpoints put forward by the related schools of thought will be presented in terms of the consequences of those views. (shrink)

This article examines tafsir (interpretation of the Qurʾān) - translation relationship in the example of the translation of verse 184 of the Surat al-Baqara into Turkish. Undoubtedly, when the verses are translated into another language, it is necessary to reflect to translate what the first interlocutors understood from them. The fact that the rules (hukm) in some verses were repealed (naskh) or allocated (takhsis) later does not change this requirement. In verse 184 of surat al-Baqara, those who can afford to (...) fast but choose not to fast are ordered to pay ransom (fidya) for every day, that is, to pay the daily amount to feed a poor person. According to the detailed information and rumors in the tafsir literature; this rule was applied when the fast was made obligatory (fard) for the first time, and then it was abrogated. However, this practice, which was canceled for healthy and unexcused people, remained as a permission (rukhṣa) for those who were too old and sick to fast. Both the narrations conveyed from the companions (sahaba) and the general opinions of the mufassirs confirm the abrogation of this rule and that it remains a rukhṣa. The fact that the situation is described as naskh or takhsis does not make a difference in terms of transferring the verse to Turkish or another language. The verses on the subject were examined in the light of the most basic tafsir sources. To give an example that reflects the general opinion; It is stated in the thirty-five narrations reported by Tabari from the companions and tābiʿūn that the 184th verse expresses the option (takhyir) of not fasting in return for fidya for those who can fast. This option has been canceled in the next verse but it has remained for, -some people with special conditions-, as the elderly who cannot afford to fast, pregnant women and breastfeeding women who worry about harm to themselves or their childrens. According to the qirāʾa that is "وعلى الذين يُطوَّقونه", it is said that the verse is not abrogated, it is meant for old men and women. But as emphasized by Abū Ḥayyān, it is understood that this qirāʾa is not actually a qirāʾa but a kind of interpretation of the expression "وَعَلَى الَّذِينَ يُطِيقُونَهُ" in terms of rukhṣa. Therefore, the claim that it has not been repealed is probably due to the continued practice of fiqh. On the other hand, also rational evidence shows that the right to choose (takhyir), which was given initially, was later repealed. For example, in verse 184, it is stated that those who are sick and travelers should perform fasting on other days with the expression "فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ"; The same issue is stated in verse 185 with the expression "وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ". The repetition in question shows that the two verses were sent not together but at different times. This state of affairs confirms that the second verse has repealed the right of choosing (takhyir) in first one. In addition, as Imam Māturīdi's determined by hit, if those who cannot endure fasting were meant in verse 184, it would be unwise to call these people at the end of the verse as "However, that you fast is better for you, if you only knew!" In the overwhelming majority of Turkish translations of the Qurʾān, it is seen that there is no emphasis on the meaning of the verse when it was first sent. Even the expression “Upon those who are able to fast...” in the verse is translated as “Upon those who aren’t able to fast...”. Whereas it is more consistent and appropriate to reflect the literal meaning of the verse in the translation and explain the situation with additional notes. In this way, it will be understood that two verses that contain the same words and come one after another are sent different times and about different things, hence the reader will be given accurate information. In the nearly thirty examples of translations in the article, it is seen that the translations belonging to Mehmet Akif and Süleyman Tevfik and the translation of the delegation chaired by Hüseyin Kazım are in full harmony with the data in tafsir literature and the general opinion of mufassirs. Rifat Börekçi, the first president of Religious Affairs of the Republic of Turkey, has criticized the translation committee headed by Hüseyin Kazım extremely harshly. Then, with the choice made by Elmalılı Hamdi, almost the direction of the wind changed and the translators could not surpass it. Although there have been some translations in line with the text of the verse, the relevant explanations of these authors reveal that they did not understand the issue in detail and did not make a conscious translation. Meantime the analysis made in the aforementioned verse example shows that reliable translations cannot be made without referring to detailed tafsir information and therefore a correct Qurʾān translation is often not possible without tafsir. (shrink)

In continuation with my on-going research and presentations on sport as a field of channeling and externalizing cruelty and violence, as a field of transfiguration of drives, in this paper I will examine instincts, drives and sublimation in Freud and post-Freudian psychoanalytic literature within the context of sports. Freud was influenced by Nietzsche on his drive theory; however, in Freud it assumes a specific meaning and finds its place within the context of his overall psychoanalytic work, especially in relation to (...) his second topology of the human psyche that consists of id, ego and superego and his theory of sublimation. Ultimately, Freud reduces all drives to Eros and Thanatos and explains their workings in relation to the constitution of the psyche. Sublimation has a direct correlation to drives, which is a culture/individual specific way of treating and channeling drives; sublimation also has much to do with suffering and how we deal with suffering (and other emotions as I discuss in my book, Emotion in Sports). What I would like to explore in this paper is to understand in what ways sport is a form of sublimation and how sport may address the subject of drives, both Eros and Thanatos. Since Freud sees both of these drives as bound together in many contexts, does sport constitute one of those areas? What type of psychic constitution does the sporting culture assume? Or, to put it differently, what are the dynamic relations of the different parts of the human psyche, the id, the ego and the superego, in the practice of sport and in the community of sports? Here and elsewhere, in agreement with Jung, I will include discussion of ‘collective unconscious’, as I explore the significance of symbols of sport in the life of individuals and cultures. (shrink)

In this paper, I would like to explore Nietzsche's philosophy of value, its influence on contemporary thought and culture and what it means for us today, that is, what we can appropriate from it in order to shed light on some of the problems of our age and to overcome them. These problems are in the areas of conflict, globalization and chronic injustices. I will approach the question of value in three parts: 1) Nietzsche's explicit writings on value starting with (...) the second half of his works (The Gay Science and after). Here I will explore his value-related thoughts such as transvaluation, value-positing as legislation or law-giving, language and value, the locus of value-creation and the unconscious -psychic and somatic, for instance- aspects of valuation. What search and research has been done in these areas in the 2 0 t n century will also be surveyed here. 2) The value of individuality and 'unity' or belonging in Nietzsche's thought, that is, the individual and his or her 'environment.' In this part, I will reexamine his notion of individuality within the context of culture. 3) What Nietzsche sees as value in culture or "interpretation of existence". In this part, I will examine "forces of culture" such as ecstasy, creativity, language, body, soul, wisdom, knowledge, character-formation and education and how these different values form a meaningful constellation. In conclusion, I will try to bring these three parts together as I, at the same time, discuss philosophers who have been influenced by Nietzsche's ideas. (shrink)

Virtue signaling serves to express moral and ethical values publicly, showcasing commitment to social and sustainable ideals. This research, conducted with non-WEIRD samples to mitigate the prevalent WEIRD bias (i.e., the tendency to solely rely on samples from Western, educated, industrialized, rich, and democratic societies), examines whether the scarcely studied virtue-signaling construct mediates the influence of consumers’ attachment anxiety (vs. avoidance) on their green purchase behavior and prosocial responses. Drawing on attachment theory and the emerging virtue-signaling literature, the current work (...) reports the results from three studies (_N_ total = 898) in which consumers’ attachment patterns were not only measured, as in most prior related research, but also manipulated. Study 1 confirmed the unique ability of measured attachment anxiety, but not attachment avoidance, to predict consumers’ green purchase behavior and prosocial tendencies, with virtue signaling mediating these links. Study 2 manipulated participants’ attachment patterns, finding further support for the mediating role of virtue signaling between attachment anxiety (vs. avoidance) and these dependent variables. Study 3 provided a more nuanced account for our virtue-signaling conceptualization by documenting that self-oriented, but not other-oriented, virtue signaling mediated the link between attachment anxiety and both our key outcomes in public contexts. From a managerial viewpoint, these findings indicate that anxiously attached consumers constitute a potentially lucrative segment for companies seeking to expand their market share of sustainable and ethically produced products. (shrink)

Saba Mahmood’s anthropological work studies the gain in skills, agency and capacity building by the women’s dawa movement in Egypt. These women increase their virtue toward the goal of piety by following dominant, often patriarchal norms. Mahmood argues that “teleological feminism” ignores this gain in agency because this kind of feminism only focuses on opposition or resistance to these norms. In this paper I defend Mahmood’s “anti-teleological” feminist work from criticisms that her project valorizes oppression and has no vision for (...) a nonoppressive feminist future. I argue the future envisioned by teleological feminists gets caught in “the Hegelian” trap of replicating past oppression in their feminist future. I find in Mahmood’s work the tools to escape this trap. I argue, rather than a movement of overcoming oppression, Mahmood’s work suggests an immanent and creative movement that emphasizes difference for a truly new future. I turn to a Bergsonian metaphor and argue that this movement can be seen as akin to the movement of biological evolution. I conclude using the work of Eve Sedgwick that the Egyptian women that Mahmood studies are being read in a “paranoid” fashion and demonstrate using Leila Ahmed a better “reparative” reading of these women. (shrink)

This paper explores the intersection between three processes associated with globalisation. First, the rise of emerging economies like China, Brazil and India, the so-called ‘Rising Powers’, and their potential to define the contours of globalisation, global production arrangements and global governance in the twenty-first century. Second, the importance of corporate social responsibility goals in the shaping of global trade rules and industrial practices. Third, the significance of small firm clusters as critical sites of industrial competitiveness. Some of the most significant (...) examples of successful, innovative and internationally competitive small firm clusters from the developing world are located in the ‘Rising Powers’ and cluster promotion is a core element of national industrial policy in some of these countries. There is also evidence of engagement by clustered actors with corporate social responsibility goals around labour and environmental impacts. While these three processes have been separately studied there has been no attempt to explore their intersections. This paper addresses this gap through a comparative analysis of secondary data, and a detailed reading of the literature, on CSR and clusters in Brazil, China and India. It assesses the evidence on small firm clusters in the Rising Power economies and considers how these Rising Power clusters engage with CSR goals pertaining to labour, social and environmental standards. It argues for a greater focus on the formal and informal institutional context, termed the ‘social contract’, in explaining divergent experiences and practices observed across these countries. This raises important questions for future academic and policy research on clusters, CSR and the Rising Powers. The paper concludes by outlining a research agenda to explore the local and global consequences of the relationship between Rising Power clusters and international labour and environmental standards. (shrink)

Nūr Muḥammad is one of the teachings in Sufism that studies the beginning of the creation of the universe. The Sufis discussed Nūr Muḥammad through God's tajallī (manifestation), and they believed that only Insan Kamil (Perfect Humans) possessed the perfection of His tajallī. This Sufi theory can be comprehended through the dhawqi approach. This research will deal with Nūr Muḥammad's theory of Sufism through the perspective of Tijaniyah Tarekat. The data for this study was obtained through library research utilizing a (...) documentary technique. The collected data will be analyzed using the descriptive analysis method. This study finds that the Tijaniyah Tarekat is a Sufism institution that bases its teachings and practices on the concept of Nūr Muḥammad in the form of ṣalawāt al-fātiḥ and ṣalawāt jawharah al-kamāl. This Tarekat's elucidation of Nūr Muḥammad is also built on and consistent with the explication of authoritative Sufis in Islam's intellectual and spiritual tradition. (shrink)

This study examines the connections among cultural tourism, spirituality, and associated factors among religious tourists in Saudi Arabia. It focuses on how cultural tourism impacts spiritual fulfilment, considering visitors' intentions to visit religious sites, while also factoring in cultural competence and trust in tourism brands as moderators. This study involved 244 participants, who were administered self-report surveys during their visits to religious sites and cultural attractions in Saudi Arabia. Data analysis employed Stata-SEM software, utilizing structural equation modelling (SEM) to assess (...) the hypothesized relationships among the variables. The results indicate noteworthy positive associations between cultural tourism and the spiritual experiences of tourists, with mediating effects observed through their intentions to visit religious sites. Additionally, the study identified that cultural competence and trust in tourism brands exerted a moderating influence on the relationship between cultural tourism and spiritual experiences. This research contributes to the advancement of knowledge and practical applications in the realms of spirituality and cultural tourism. It substantiates the proposition that cultural tourism has the potential to influence the spiritual dimensions of visitors. The results underscore the significance of incorporating cultural and spiritual components in tourism marketing and destination management strategies. Moreover, they provide insights for destination stakeholders seeking to enhance cultural tourism initiatives, not only in Saudi Arabia but also in other contexts. (shrink)

Tarihin başlangıcından itibaren insan ile yaşamış olduğu mekân arasındaki ilişki ve sosyal olarak inşa ettiği bu mekândan kopuş dikkat çekici bir meseledir. Bu ilişki sadece inşa edilen sosyal mekândan kopuş ile cereyan etmemekte, mekânsal değişikliğin ardından gelinen yerdeki sosyal inşa da yeni bir ilişkinin ve sosyal değişimin kapısını aralamaktadır. Bu bağlamda, insanlığın varoluşundan itibaren temel ihtiyacı olan güvenli çevre oluşturma gayretinin toplumsal değişime ve göç olgusuna olan etkisi, günümüzde özellikle Avrupa devletlerinde klasik güvenlik anlayışının dışında Kopenhag Okulu’nun sosyal inşacı bir (...) anlayış ile ortaya koyduğu “güvenlikleştirme” yaklaşımının ana unsurları olan siyasal, ekonomik, çevresel ve toplumsal anlamda bir güvenlik tehdidi olarak ele alınmaktadır. Avrupa ülkelerinde son yıllarda politika yapıcılar, devlet dışı aktörler ve göçmenlerin varlığından rahatsız olan kitleler göçü toplumsal güvenliğin alt unsuru olan kültürel güvenliklerine bir tehdit olarak görmektedir. Güncel politikalarında ve gelecek stratejilerinde bu olguyu dikkate almışlardır. Politika yapıcıların kültürel güvenliğe ilişkin yaklaşımlarını hem literatür derlemesi hem de göç karşıtı söylemler üzerinden analiz eden bu çalışmanın temel amacı, toplumsal güvenlik içerisinde yer alan kültürel güvenlik ile göç arasındaki ilişkiyi ortaya koymaktır. Çalışmanın argümanı göçün güvenlik unsuru haline getirilmesi sürecinde kültür konusunun niçin ve nasıl ele alındığına açıklık getirmektedir. Göçmenlerin genellikle söylemsel olarak hedef ülkenin sosyal uyum, kültürel doku ve kimliğine bir tehdit olarak sunulması, devamında “yabancı istilası” olarak güvensizlik yaratan bir sosyal aktör gibi düşünülmesi; çalışmanın yöntemi olan eleştirel söylem analizinin mikro boyutu ile çıkarım yaratma aracına karşılık gelmektedir. (shrink)

This study aims at assessing the level of knowledge, attitudes, and practices (KAP) concerning reproductive health (RH) among adolescent college-going girls in the urban and rural areas of Chittagong District, Bangladesh. A college-based cross-sectional study was conducted among college-going girls (N = 792) of four colleges attending Higher Secondary Certificate (HSC) classes (eleven/twelve classes) in Chittagong District. Data were collected using a structured and self-administered questionnaire. Chi-square (χ2) and independent-samples t-test were conducted to make the comparison between urban and rural (...) participants. Data were analyzed using IBM SPSS version 24.0. The authors’ interpretation of the findings was also informed by anthropological as well as qualitative considerations. Mothers were reported to be the key informants of reproductive health for the adolescent girls of both urban and rural areas. Besides, urban respondents were more likely than rural respondents (p <.001) to feel comfortable during the discussion on RH with mother/sister/relative; to communicate frequently with their mothers; to discuss RH issues regularly; to have prior knowledge on menstruation. Moreover, this study also found significant differences (p <.05) regarding most of the items addressing RH knowledge, attitude, and practice between adolescent girls in urban and rural areas of Bangladesh due to the existing socio-cultural disparities between the areas of residence. (shrink)