The aim of this research work is to find out some results in fixed point theory for a pair of families of multivalued mappings fulfilling a new type of U -contractions in modular-like metric spaces. Some new results in graph theory for multigraph-dominated contractions in modular-like metric spaces are developed. An application has been presented to ensure the uniqueness and existence of a solution of families of nonlinear integral equations.

Corporate Social Responsibility and environmental sustainability have become urgent concerns for contemporary businesses. This study focuses on the interplay between corporate social responsibility perceptions and pro-environmental behaviour in response to experts’ call for research on the micro-foundations of corporate social responsibility. In addition, it reveals the mechanism underpinning how perceived CSR shapes pro-environmental behaviour in an understudied developing context. Empirically, a qualitative multiple-case research design is utilised by selecting three business schools from Peshawar, Pakistan. Fourteen semi-structured interviews were conducted with (...) senior management and faculty to collect data. Besides primary data, a qualitative documentary review is used to enhance the research. Data analysis is done through the thematic network technique. Plantation, cleanliness, waste reduction, and energy conservation are the environmental aspects of CSR as regarded by employees. In addition, perceived CSR shapes pro-environmental behaviour via environmental knowledge and awareness, eco-civic sense, environmental values, personality traits, religious perspective, and perceived organisational support for the environment. This study provides original additions to the CSR literature by suggesting eco-civic sensibility and religious perspective as new CSR drivers for pro-environmental conduct. Incorporating stakeholder salience into the context of the present study also advances CSR research. The findings are also valuable for management to make the CSR agenda of business schools more strategic, comprehensive, and centred on the priorities of salient stakeholders. (shrink)

Bioethics and health researchers often turn to Islamic jurisconsults (fuqahā’) and their verdicts (fatāwā) to understand how Islam and health intersect. Yet when using fatwā to promote health behavior change, researchers have often found less than ideal results. In this article we examine several health behavior change interventions that partnered with Muslim religious leaders aiming at promoting organ donation. As these efforts have generally met with limited success, we reanalyze these efforts through the lens of the theory of planned behavior, (...) and in light of two distinct scholarly imperatives of Muslim religious leaders, the ʿilmī and the islāhī. We argue for a new approach to health behavior change interventions within the Muslim community that are grounded in theoretical frameworks from the science of behavior change, as well the religious leadership paradigms innate to the Islamic tradition. We conclude by exploring the implications of our proposed model for applied Islamic bioethics and health research. (shrink)

Infants are sensitive to statistical regularities (i.e., transitional probabilities, or TPs) relevant to segmenting words in fluent speech. However, there is debate about whether tracking TPs results in representations of possible words. Infants show preferential learning of sequences with high TPs (HTPs) as object labels relative to those with low TPs (LTPs). Such findings could mean that only the HTP sequences have a word‐like status, and they are more readily mapped to a referent for that reason. But these findings could (...) also suggest that HTP sequences are easier to encode, just like any other predictable sequence. Here we aimed to distinguish between these explanations. To do so, we built on findings that infants become resistant to learning labels that are not typical of their native language as they approach 2 years of age and add words to their lexicons. If tracking TPs in speech results in identifying candidate words, at this age TPs may have reduced power to confer lexical status when they yield a unit that is very dissimilar to word forms that are typical of infants’ native language. Indeed, we found that at 20 months, English‐learning infants with relatively small vocabularies learned HTP Italian words (but not LTP words) as object labels, while infants with larger vocabularies resisted learning HTP Italian words. These findings suggest that the HTP sequences may be represented as candidate words, and more broadly, that TP statistics are relevant to word learning. (shrink)

This article reviews al‐Ghazālī's conception of Divine Command Theory (DCT) in light of contemporary philosophical developments. There are two well‐known objections against DCT. These include the problem of arbitrariness (PoA), which states that God randomly chose our moral framework for no reason given His capability to choose any moral commands; and the problem of God's goodness (PoGG), which questions God's goodness if morality could be other than what it is. Modern defenders of DCT have attempted to counter these objections through (...) various strategies. This article juxtaposes al‐Ghazālī's interpretation of DCT with modern strategies to illustrate how these two issues are untroubling concerns in al‐Ghazālī's framework. In doing so, it highlights where and how they differ in their approaches. Additionally, it critiques interpretations suggested by some contemporary thinkers who suggest that al‐Ghazālī may not be a strict proponent of DCT. (shrink)

Until recently, scientific consensus held firm that genetically manipulated embryos created through methods including Mitochondrial Replacement Therapy or human germline genome editing should not be used to initiate a pregnancy. In countries that have relevant laws pertaining to heritable human germline modifications, the vast majority prohibit or restrict this practice. In the last several years, scholars have observed a transformation of scientific and policy restrictions with insistent calls for creating a regulatory pathway. Multiple stakeholders highlight the role of social consensus (...) and public engagement for governance of heritable human germline modifications. However, in the drive to gain public acceptance and lift restrictions, some proponents provide distorted or misleading narratives designed to influence public perception and incrementally shift the consensus. This article describes eight discrete strategies that proponents employ to influence framing, sway public opinion, and revise policymaking of human germline modifications in a manner that undermines honest engagement. (shrink)

This article intends to review William Dembski's recent monograph entitledBeing as Communion: A Metaphysics of Information, in which he establishes an entire information-centric metaphysics. This viewpoint is compared with al-Ghazālī’s perspective, a Muslim philosophical theologian from the Medieval period. It is concluded that what Dembski defines as information, which for him is the ontological basis of the natural world, seems remarkably close to al-Ghazālī’s notion of God's will and omnipotence. This article is an explorative comparison of their metaphysical frameworks that (...) are discussed in light of modern scientific developments, highlighting their differences and similarities. (shrink)

Zygon®, Volume 57, Issue 2, Page 490-513, June 2022.

Nuh Ha Mim Keller, a contemporary Muslim theologian, argues against the compatibility of evolution and Islam. In this article we intend to critically evaluate his position in which he advances three separate arguments. First, he criticizes the science of evolution. Second, he demonstrates the metaphysical problems with naturalism and the role of chance in the enterprise of evolution. Third, he contends that evolution and the creationist narrative in Islamic scripture is irresolvable. Given these points, Keller concludes that believing in human (...) evolution takes one outside the fold of Islam (kufr). After reviewing each of these points we argue that his claims are unwarranted because of other possibilities which Keller may have not considered. In effect, we argue that believing in evolution doesn't necessarily or definitively entail kufr. (shrink)

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

Zygon®, Volume 57, Issue 2, Page 389-392, June 2022.

Organizational sustainability in the form of environmental management and sustainable production is becoming more important for small and medium-sized enterprises throughout the world. This research evaluates the factors affecting the understanding of the CEO's and managers' intention to adopt practices of green supply chain management and clean innovation technology in the manufacturing SMEs of Pakistan. This empirical research identifies key determinants influencing the adoption of GSCM practices. Using structural equation modeling, we selected a sample size of 350 different manufacturing firms (...) in Pakistan. The results of the study revealed that six factors, namely, environmental, government, organization, suppliers, market, and operational factors, significantly influence the intention to adopt GSCM and positively impact sustainable production. The study's findings reveal that market and operational factors are highly significant for adopting GSCM practices at a p-value of 0.05. Environmental and organizational factors are equally significant to adopt GSCM practices at a p-value of 0.10. This research also analyzed CIT as a moderator between environmental, government, organization, customer, supplier, economic, market, and operational factors in the context of Pakistan. Hypotheses H9a, H9b, H9f, and H9g were validated and support the use of CIT to boost enterprise production and consumption. The research findings would help policymakers understand how to implement GSCM practices and guide enterprises to implement GSCM and CIT practices for enhancing enterprise performance and environmental sustainability. (shrink)

The genome of two completely unrelated individuals is quite similar apart from minor variations called single nucleotide polymorphisms which contribute to the uniqueness of each and every person. These single nucleotide polymorphisms are of great interest clinically as they are useful in figuring out the susceptibility of certain individuals to particular diseases and for recognizing varied responses to pharmacological interventions. This gives rise to the idea of ‘personalized medicine’ as an exciting new therapeutic science in this genomic era. Personalized medicine (...) suggests a unique treatment strategy based on an individual’s genetic make-up. Its key principles revolve around applied pharmaco-genomics, pharmaco-kinetics and pharmaco-proteomics. Herein, the ethical and legal aspects of personalized medicine in a new genomic era are briefly addressed. The ultimate goal is to comprehensively recognize all relevant forms of genetic variation in each individual and be able to interpret this information in a clinically meaningful manner within the ambit of ethical and legal considerations. The authors of this article firmly believe that personalized medicine has the potential to revolutionize the current landscape of medicine as it makes its way into clinical practice. (shrink)

Partial/particular will (al-irādah al-juz’iyyah) and the creation of human acts are two issues related to the predestination belief. Nowadays, it is unarguably accepted that humans have volition. However, the controversy over the formation steps of human will and act does not seem to be settled. Māturīdīs’ approach, taken with the intent to allow some space for freedom for humans in their actions and based on the partial will and postulation that there is a part in human actions that are not (...) created nor subject to creation, could not be understood at times. When it comes to misunderstandings of this kind, Sadr al-Sharī‘a and Ibn al-Humām, who are among the Hanafī-Māturīdī kalam scholars, are mentioned. Both mutakallims are some of the eminent figures who left their marks on the Hanafī-Māturīdī school. They affected a significant number of scholars coming after them by the authentic ideas they presented. However, even though neither Sadr al-Sharī‘a nor Ibn al-Humām did regard humans as creators of their own actions, they are confronted with an accusation as if they vitiated the fact that God is the Absolute Creator. Therefore, it is of grave importance to reveal Sadr al-Sharī‘a’s ideas, which are represented in his “Four Premises” concerning the formation of an act and Ibn Humām’s thoughts put forward in his “Ījādu al-‘Azm al-Musammamah” and “Takhsīsu Irādah al-Juz’iyyah.”. (shrink)

_Islamic Thought_ is a fresh and contemporary introduction to the philosophies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements that have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of the (...) Islamic intellectual tradition, the two foundation texts, the Qur’an and Hadith, legal thought, theological thought, mystical thought, Islamic Art, philosophical thought, political thought, and renewal, reform and rethinking today. Through this rich and varied discussion, Saeed presents a fascinating depiction of how Islam was lived in the past and how its adherents practise it in the present. _Islamic Thought_ is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world’s great religions. (shrink)

This study introduces the concept of deviant behavior in a moderated-mediation framework of incentives and organizational justice perception. The proposed relationships in the theoretical framework were tested with a sample of 311 academics, using simple random sampling, via causal models and structural equation modeling. The findings suggest that incentives might boost the apparent performance, but not necessarily the intended performance. The results confirm that employees’ affection for incentives has direct, indirect, and conditional indirect effects on their deviant behavior likelihood. The (...) relationship between employee deviant behavior likelihood and affection for incentives was moderated by organizational justice perception and partially mediated by reward expectancy, thus having significant contributions toward the extant literature of deviant behavior and incentives. The findings have important implications for managers, academicians, and policy makers for mitigating adverse behavior in professional employees through proper use of incentives. (shrink)

In this paper I demonstrate how certain contemporary atheists have problematically conflatedatheismwithagnosticism(knowingly or unknowingly). The first type of conflation issemantic fusion, where the lack of belief in God is combined with the outright denial of God, under the single label of ‘atheism’. The second ismorphological fissionwhich involves the separation of atheism into two subcategories where lack of belief in God is labelled asnegativeatheism and outright denial of God aspositiveatheism – and while here they are more explicitly demarcated, they are still (...) positioned under the broad notion of atheism. I argue in this paper that atheism should be better used as thepropositional denialof God and thatuncertaintyandunknowability about Godshould be reserved to characterise agnosticism. Conflating these positions under the single term ‘atheism’ mischaracterises agnostics and inflates the territory of atheists. In clarifying these terms, I review how the nuances in the prefixa-in atheism have potentially contributed towards these misnomers. I also suggest the use of the categories ‘local atheism’ and ‘global atheism’ to clarify on whom the burden of proof lies within the discourse. (shrink)

There have been many developments in the field of science and religion over the past few decades. One such development is referred to as ‘theology of nature’ (ToN), which is the activity of building or revising theological frameworks in light of contemporary scientific developments, e.g., evolution, chaos theory, and quantum mechanics. Ian Barbour, John Polkinghorne, and Arthur Peacocke, all of whom are Christian thinkers, are the most well-known advocates of this kind of thinking. However, this discourse has not been examined (...) from an Islamic perspective. Given this gap, in this article, we view this strand of thinking from the Ashʿarī school of thought that is part of the Sunnī Islamic kalām tradition. We first review how ToN manifests in the works of the thinkers mentioned earlier. Following this, we highlight the essential principles in Ashʿarism relevant to God, His interaction with the created world, and science. These are then compared with the ideas of the said thinkers. Two conclusions are reached. First, we demonstrate that atomism, which is generally understood as a long-held position in the Ashʿarī tradition, should not be held as a theological position but rather a philosophical or a scientific one. Second, an important distinction is made between science-informed theology (SIT) and contingency-informed theology (CIT). For Ashʿarīs, a CIT is sufficient for understanding God, but they would find the SIT displayed in ToN problematic. The motivation and methodology of localising or modifying God’s nature or attributes to fit the science of the day would be seen as theologically very costly and a form of scientism. (shrink)

This study develops a conceptual framework and investigates green human resource practices —green recruitment and selection, green training and development, and green reward and compensation? effects on pro-environmental psychological climate and pro-environmental behavior, which cause green corporate social responsibility. We employ information technology capabilities as a moderator between the GHRM and pro-environmental behavior. It applies a convenience sampling technique and survey questionnaire to collect data from 388 employees at CPEC projects. Results demonstrate that GHRM positively influences pro-environmental psychological climate and (...) pro-environmental behavior that significantly develops GCSR. IT capabilities significantly moderate the relationships between GHRM and pro-environmental behavior. The study findings add to the body of green HRM practices, strategic management, and information processing and policy makers better postulate, align, and exercise their green HRM practices for its synergetic effects for green CSR and sustainability. We also acknowledge some limitations and provide future directions. (shrink)

This chapter aims to discuss critically the changing values in higher education within the context of culturally, ethnically and religiously plural modern European societies with a special focus on the case of emerging European Islamic higher education institutions. The inquiry argues for the need to rethink the core values in Islamic and western liberal, secular higher education in order to facilitate a new creative engagement between these two distinctive perspectives on higher education that share an intertwined intellectual legacy. The focus (...) of the study is framed by the following questions: Do central educational values of Islam and western secular higher education remain in conflict? To what extent can a critical dialogue of convergence be facilitated between the educational/pedagogic cultures of Islamic and western higher education? Why should such a critical engagement be based on a shared relational ethics of respecting the dignity of difference and recognition of mutual interdependence? The study adopts a phenomenology- infomed critical, comparative analysis method while exploring the topic within its historical and contempoaray dimensiosns. The original contribution of the inquiry lies in its reflective engagement with the Islamic and western values of higher education and developing a distinctive conceptual framework to facilitate a new pedagogic dialogue among the communities of learners and teachers coming from these educational cultures who increasingly share the same social space. After presenting the aims and context of the inquiry, a brief historical account of Islamic and western values of higher education will be provided. This will be followed by discussing the arguments supporting the incompatibility of Islamic and western values of education. The incompatibility thesis will be deconstructed by critically examining its logic of binary literalism. By drawing on the evidence suggesting presence of a shared reflective, critical educational heritage between Islam and the West, the chapter argues for the need to revive these forgotten traditions of pedagogic curiosity and critical openness to inspire a new cross-pollinating dialogue capable of acknowledging the dignity of being different and recognizing the reality of sharing an interdependent world. (shrink)

Allah katında en şerefli amellerden biri Kur’ân ilimleri hakkında araştırma yapmaktır. Özellikle Rasulullah’ın ashabına öğretmiş olduğu vahiy vecihlerinin lafızlarını nakletme olgusunu üstlenen kırâat ilmi hakkında araştırma yapmanın ayrı bir yeri vardır. Kur’ân-ı Kerim İslam şeriatının ilk kaynağı olduğundan dolayı geçmiş ve günümüz alimleri kendisiyle alakalı olan tefsir, kırâat, dil bilimi, i’râb ve benzeri ilimlere ehemmiyet vermişlerdir. Biz de bu çalışmamızda çeşitli islami ilimler hakkında ilim ehli zatlar arasındaki yüksek mevkii bulunan İmam Ebû Muhammed Mekkî b. Ebî Talib’i ele aldık. Kırâat, (...) tecvid, arapça, fıkıh, kelam vb. İslami ilimlerde yüze yakın eser telif eden Mekki, İslami ilimlerin çoğunu elde ederek, özellikle Kırâat ve tefsir ilmine öncülük etmiş nadir âlimlerden biridir. Biz bu çalışmamızda Mekkî b. Ebî Talib’in Kırâat ilmindeki yeri ve bu ilme katkısını ele aldık. Bunun yanı sıra onun bu alanda telif ettiği eserler ve bu eserlerin önemi üzerinde durup, özellikle kendisinin Kırâatteki Tevatür meselesine değindik. Çünkü araştırmacılar Mekkî’nin bu konudaki görüşü hakkında ihtilafa düşüp farklı fikirler öne sürmüşlerdir. Son olarak çalışmamızı Mekki b. Ebu Talib’in kırâat ilminde kendisinden sonra gelen kişiler üzerinde ki etkisi hakkında bahsederek sonlandırmış olduk. (shrink)

Kur’ân-ı Kerîm ilimlerini araştırmak Allah indinde en şerefli amellerdendir. Özellikle de bu, Resulullah’ın ashabına öğrettiği vecih üzere vahiy lafızlarını nakletme olgusunu üstlenen kıraat ilmini araştırma olunca. Kur’ân-ı Kerîm İslam şeriatının ilk kaynağı olduğundan eskiden ve şuan âlimler Kur’ân-ı Kerîm’le ilgili olan tefsir, kıraat, dil bilim, i‘râb ve benzeri ilimlere önem vermişlerdir. Ben bu âlimlerden biri hakkında konuşmak istedim. O da çeşitli şeriat ilimlerinde ilim ehli arasındaki yüksek konumundan ötürü İmam Ebû Muhammed Mekkî b. Ebî Talib’tir. Mekkî, şeriat ilimlerin çoğunu elde (...) etmiş nadir âlimlerden biridir. Özellikle de O, Kur’ân ve tefsir ilminde birinci mevkiyi elde etmiş ve bununla da bu ilimlerde ipi göğüslemiştir. Kırâat, tecvid, arapça dil bilgisi, fıkıh, kelam ve diğer ilimler de yüz kadar esere ulaşan telifleri arkasında bırakmıştır. Ben bu çalışmada ilk başta Mekkî b. Ebî Talib ve kıraat ilimleri ile ilgili kitapları hakkında ışık tutmak, ardından da ayrıcalıkları ve onun özellikle de araştırmacıların anlamakta ihtilaf ettikleri tevâtür konusu hakkındaki görüşleri hakkında konuşmak istedim. Çalışmamı, kırâat ilimlerinde kendisinden sonrakiler üzerindeki etkisi hakkında konuşmak ile bitiriyorum. (shrink)

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)

Financial literacy has gained much attention amongst scholars, policymakers and other stakeholders due to its role in backing up investment decisions, improving personal financial management and increasing financial wellbeing. This study examines the influence of financial literacy on investment decisions with the moderating effect of the overconfidence behavioural bias. Data were collected from 180 respondents in Saudi Arabia using a questionnaire, and a convenience sampling technique was applied. The study’s findings were analysed using the partial least squares structural equation modelling (...) technique. It was found that financial literacy positively and significantly influenced investment decisions. Moreover, the results show that overconfidence positively affected investment decisions and that the relationship between financial literacy and investment decisions was positively and significantly moderated by overconfidence. (shrink)

While major religions espouse moral values encouraging prosocial behavior, the empirical evidence supporting the effectiveness of religious influence on such behavior, as proposed by the religious pro-sociality hypothesis, remains inconclusive. To explore this further, we conducted two studies to test this hypothesis in Pakistan, a Muslim-majority Asian nation, focusing on whistleblowing as a prosocial behavior. The first study gathered cross-sectional data from 323 undergraduate business students in Karachi, Pakistan, utilizing hypothetical scenarios of academic cheating and bank embezzlement. Participants completed a (...) scenario-based questionnaire assessing intrinsic religiosity, personality traits, and whistleblowing intentions. Measures were adapted for the Muslim context, with intrinsic religiosity assessed using the Age Universal Intrinsic-Extrinsic (AUIE) scale and personality traits measured using the Ten-Item Personality Inventory (TIPI) scale. Regression analysis of these data revealed that while intrinsic religiosity significantly predicted whistleblowing intentions in the academic cheating scenario, it did not do so in the bank embezzlement scenario. Furthermore, multiple regression modeling to test moderating effects of personality traits did not yield significant results for either scenario. The second study employed an experimental design to observe actual whistleblowing behavior among 85 undergraduate business students in Karachi, Pakistan. Participants were randomly assigned to either a religious or a neutral condition, aiming to assess the impact of intrinsic religiosity on whistleblowing behavior. The experiment used a cover story which involved a confederate cheating during an intelligence quotient (IQ) test. The purpose of this design was to examine whether the participant, acting as the sole witness to wrongdoing, would intervene and blow the whistle. Data analysis using logistic regression indicated that intrinsic religiosity did not significantly predict whistleblowing behavior across both the experimental and control conditions. These contrasting results highlight the complexity of whistleblowing, emphasizing its subjective nature and the influence of social dynamics on behavior. (shrink)

Annemarie Schimmel, dünya dinleri, felsefe, biyografi, edebiyat gibi ko-nularda kaleme aldığı eserlerle Doğu’da ve Batı’da isminden söz ettiren velûd bir akademisyendir. Diğer yandan onun özellikle tasavvuf alanında ortaya koyduğu çalışmalar, tasavvuf düşünce geleneğinin Batılı araştırmacılar tarafından objektif bir perspektiften okunmasına ve yeniden ilgi odağı olarak değerlendirilmesine sebep olmuştur. Tasavvuf tarihi olarak değerlendirebileceğimiz Mystische Dimension des Islam, Mevlânâ Celâleddin Rûmî’nin tasavvufî görüşlerini irdelediği Ich bin Wind du bist Feuer, tasavvufa giriş niteliğinde olan Sufismus: Eine Einführung in die islamische Mystik ve Hallac-ı (...) Mansûr’u konu edindiği Al-Halladsch: Märtyrer der Gottesliebe: Leben und Legende eserleri, onun bu sahada bilinen çalışmalarından birkaçıdır. Schimmel, Yunus Emre’nin bazı şiirlerini de Ausgewählte Gedichte von Yunus Emre isimli eseriyle Almanca’ya tercüme etmiştir. Ayrıca onun Yunus Emre’nin tasavvufî görüşlerini tahkiye metoduyla anlattığı ve bazı şiirlerini irdelediği Wanderungen mit Yunus Emre ismiyle bilinen çalışması Anadolu’da tasavvuf kültürü ile irtibatlı olarak tasnif edilebilecek bir diğer eseridir. Bu makale, eserlerinden hareketle Schimmel’in Anadolu’da yetişmiş bir mutasavvıf olarak Yunus Emre telakkisini ve onun perspektifinden Anadolu’da tasavvufî düşüncenin ve kültürün izdüşümlerini konu edinmektedir. (shrink)

We examined the direct and indirect (via relational social capital) relationship between ethical leadership and knowledge hiding. We also tested the moderating role of instrumental thinking in the relationship between ethical leadership and knowledge hiding and the relationship between ethical leadership and relational social capital. Data were collected from 245 employees in different firms spanning different manufacturing and service sectors. The results showed that ethical leadership was negatively related to knowledge hiding, both directly and via relational social capital. The results (...) revealed that instrumental thinking moderated the positive relationship between ethical leadership and relational social capital, such that the relationship was weak when instrumental thinking was high. The results also showed that instrumental thinking moderated both direct and indirect relationships between ethical leadership and knowledge hiding, such that the relationships were weak when instrumental thinking was high. The study carries important practical implications for managers concerned about the destructive consequences of knowledge hiding. (shrink)

Hegel's overall method is to offer his own theory not by rejecting rival philosophical theories, but by adapting them, or at least finding room for some of their elements in his own theory. In his view the human mind develops continuously throughout history in spite of the differences at various stages, and that the truth emerges from the whole.According to Hegel, philosophical schools not only are not mutually exclusive, but also supplement each other and indicate the progress and maturity of (...) the human mind throughout history, with each stage becoming visible from within the previous stage.Hegel's main purpose is to propose philosophy as a science, so that philosophy is united with science instead of being a love of science (filo + sofia), because for him the philosophy in his time in the West had been indebted to science. (shrink)

Belief in destiny is one of the principles of faith. Although the belief in fate is not explicitly mentioned in the Qur’an, there are many verses that indicate this belief. There are many hadiths about fate that have reached us from the Prophet. Although there are schools that deny destiny, Ahl al-Sunnah schools Ash‘aris and Maturidis accept the existence of belief in destiny. The definitions of destiny of these schools are expressed with words that can be used interchangeably. However, fate (...) should not be evaluated in a single category. It also has varieties. If destiny is perceived as only one kind of Forced destiny, it is inevitable to cause misunderstandings. Forced fate; it is destiny that does not give freedom to beings; It happens with the knowledge, will, power and creation of Allah. Some destinies of inanimate substances, plants, animals and humans are of this type. Jabr and responsibility are incompatible. Although some actions take place in their own bodies, people are not responsible for their forced destiny. Man is a freely created being within certain limits. The ability of intellect, will, power, and carrying out actions has been granted to them. By using them, a person performs his acts of will, and as a result, he becomes responsible for his actions. Having free will and freedom distinguishes humans from other living things. Where there is no human freedom, there is no responsibility. Human life is not uniform, it is in a state of constant change and transformation. In addition to these two types of fate, there is also a type of fate that turns into willful fate, although it was forced in the beginning. In addition to this, there are some actions that start with the will of man and later turn into forced fate. There are also types of disability that we have examined in connection with the belief in destiny and its types. Allah has sent humans to the world to be tested. Illness and disability are also part of the test. Diseases; they may be due to genetic, environmental factors, and food-related. Congenital diseases and disabilities can sometimes cause the world test to be difficult. The biological rules set by Allah are also valid for humans. Genetic hereditary diseases and disabilities occur when the genes carried by the parents are passed on to the child. While some genes are recessive, some genes are dominant. Genes that cause hereditary diseases and disabilities show an uneven distribution depending on their geographical habitats, sharing the same environment in the historical process, and the extent of intermingling of their lineages through marriages. While recessive genes can be passed on from generation to generation, dominant genes that cause death generally do not have the opportunity to pass on to the next generation. In today’s context, the diagnosis of genetic diseases and disabilities is attainable, enabling the implementation of necessary precautions accordingly; furthermore, partial or even complete treatment opportunities can be available depending on the circumstances. In this respect, all of the congenital diseases and disabilities due to genes are a forced fate that is not in the hands of man. As for those diseases and disabilities for which treatment opportunities exist, they fall under the category of fate that transitions from forced fate to willful destiny. Some genetic diseases and disabilities of people may appear in later ages. However, non-genetic diseases and disabilities are also facts of life. Every individual can become ill and experience disability during certain periods of their life. Diseases and disabilities can occur with a number of factors that do not depend on an individual's will, actions, or behaviors. Such diseases are also within the scope of forced fate. A person can also be disabled due to one’s own mistakes and negligence. However, it is a behavior befitting a Muslim to be treated in cases of all kinds of diseases and disabilities. The treatment of diseases for which there is a cure is a willed destiny. Diseases and obstacles that cannot be cured are forced fate. (shrink)

There are some terms which should be defined conceptually in the philosophy of values, such that they show us the quality of value judgments. As we have already pointed out, we have to start thinking about values with the essence of ethical concepts, and it is possible for us to create a norm of politics or law through these concepts. The Good as the basic concept of morality is the most comprehensive term that describes the reason for being in existence. (...) Because questioning what good is will provide us to make judgments about what is the meaning of all life. (shrink)

Since the spread of Islam in Transoxiana (Mā-warāʾ al-Nahr), religious understandings based on the opinions of Abū Ḥanīfa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other understandings, which may seem to be opposite to Abū Ḥanīfa’s opinions, to be influential in the region. That Najjāriyya and Karrāmiyya could not be perennial in the region may be an example of this case. Similarly, Māturīdiyya, which benefited from Abū Ḥanīfa’s treatises of creed and his (...) rational method, could not adequately get the support of people at the time of Abū Manṣūr al-Māturīdī (d. 333/944) and Abū l-Muʿīn al-Nasafī (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Abū Ḥanīfa. Moreover, the Ḥanafī jurists (Ḥanafī fuqahāʾ), who were influential in not only people but also bureaucracy, and the Ḥanafī theologians (Ḥanafī mutakallimūn), who followed al-Māturīdī’s theological method , did not come to terms on their interpretations of Abū Ḥanīfa. The Ḥanafī jurists who benefited mostly from juridical sources and manāqibworks were thinking different from the Ḥanafī theologians who relied on the treatises of Abū Ḥanīfa on such issues as the legitimacy of Kalām as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (īmān). The Ḥanafī jurists took different stance on various issues and argued that faith is not created; the informative (khabarī) attributes of God (ṣifāt Allāh) mentioned in the Qurʾān cannot be interpreted (taʾwīl); no one can be held accountable for faith only based on the intellect unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Abū Ḥanīfa broke his relationship with the theological (kalāmī) issues in the last years of his life. Although these jurists accepted Abū Ḥanīfa’s distinction between faith and deeds and his view of the stability of one’s faith without increasing or decreasing they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the Ḥanafī theologians known as the Ḥanafī scholars of Samarqand who adopted the religious views of Imām al-Māturīdī of Samarqand acknowledged the intellect and considered it as an independent source in religion, the Ḥanafī jurists known as the Ḥanafī scholars of Bukhārāauthorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen clearly on the question of the religious responsibility of the people of fatra. When we look at the debates regarding Kalām and the Islamic law, we can see that the difference between these two cities (Samarqand and Bukhārā) stems from their methodological views on the epistemological values of the reason (ʿaql) and the transmission (tradition). Māturīdiyya is a school of theology established by the Ḥanafī theologians who upheld the necessity and significance of Kalām. It is possible to say that the Ḥanafī jurists did not contribute to the establishment and systematisation of this school; rather, they tried to prevent it. Our findings show that the Ḥanafī jurists who lived in Transoxiana differ from each other because of their different understandings of Abū Ḥanīfa. In the historical process extending today it is evident that the religious views of the Ḥanafī jurists and their interpretation of Abū Ḥanīfa have been prominent and effective, not that of Māturīdiyya, which is the understanding of the Ḥanafī theologians. (shrink)