Sociology of religion is an interdisciplinary formation at the intersection of sociology and religious studies. While trying to explain the relationship of religion -as a noticeable parameter- with other variables and analyze the current pattern, the unity of social sciences and basic Islamic sciences is occasionally needed. It is expected that the intersection points with the auxiliary sciences will be clearly explained, and the research will represent the field by positioning at the center of the sociology of religion. The valid (...) way for readers to understand texts that are written within the discipline of the sociology of religion is to increase the textual representation of research. The basic issue to increase this representation is locked on the determination of the method as in other sciences. Although it can be mentioned that the studies focusing on the method in the field of sociology of religion are based on the philosophy of science and methodology-oriented evaluations, it is clear that the subject does not receive the necessary attention. This study questions the schematic feasibility of the method that can be used in researches within the field of sociology of religion hypothetically. By schematizing, it is meant to show the main tricks of the method use in the sociology of religion and draw a design. For this reason, firstly the problems encountered in the determination of the method will be addressed and then methodological scheme that can be followed in the studies of the sociology of religion will be evaluated together with the mental, the actional and the semiotic process added as an original category. The article focuses on principal information on how to use the method while studying the sociology of religion; however, does not promise an in-depth study of how the method can be used in practice. The most general output of the research is that by following the signs shown in the study, in-depth examples for further studies can be presented. The study emphasizes that the method as the umbrella concept used jointly by the natural and social sciences is not the only mental processes such as induction and deduction, and also explains that it cannot be labeled as actional processes such as research technique, pattern, model, or theory and approach. It is suggested that the method, which is the product of both abstract and concrete effort, should be taken into account not only with its mental and actional aspects, but also with its semiotic process. In the specialized scheme, while the mental and actional categories have more in common with markers in other sub-branches of sociology, the semiotic side differentiates as a new category. The first point to be mentioned is the necessity to draw attention to the indicative meaning of every object seen in the scientific process. Before the research plan, when a sociologist of religion internalizes that every object around him/her is a part of the body of signs, countless inventories of topics worth investigating are presented. Various protocols suggested by semiotics are followed in the process of providing inventory. Secondly, the researcher is expected to discover his/her own semiotic identity. Since the scholars of the sociology of religion, have largely received theological education, there is a greater possibility that their embodied knowledge will be reflected in the text. Through the inclusion of the semiotic process in the method, the researcher learns before the mental process that he/she cannot conduct a scientific study with a subjective perspective in a way to legitimize his own values and tenets. Through this awareness, he/she recognizes his semiotic identity and reaches the kitchen of meaning. When the researcher is closest to objectivity, receptors understand that they are not reading dogmatic text. This situation, on the one hand, leads to an increase in the studies of the sociology of religion to be carried out in a free arena, on the other hand, it allows to establish a stakeholder with dehumanized sociology texts. The reflection of the principle, sociology not sociologies, to the texts improves the use of related concepts by developing the common language, and the arranged conceptual material helps to prevent schematic clutter. Also the researcher of the sociology of religion expands the doors of a cognitive process as much as possible to get more than they think. Reasoning forms such as induction, deduction or hypothetical-deduction determine the direction of whole and particular. The fact that the researcher takes into account both the whole and the part, and the multi-directional connection between them and indicate which mental process he/she followed according to the course of the research, enables the reader to comprehend the method. (shrink)

Estimating the effect of a randomized treatment and the effect that is transmitted through a mediator is often complicated by treatment noncompliance. In literature, an instrumental variable (IV)-based method has been developed to study causal mediation effects in the presence of treatment noncompliance. Existing studies based on the IV-based method focus on identifying the mediated portion of the intention-to-treat effect, which relies on several identification assumptions. However, little attention has been given to assessing the sensitivity of the identification assumptions or (...) mitigating the impact of violating these assumptions. This study proposes a two-stage joint modeling method for conducting causal mediation analysis in the presence of treatment noncompliance, in which modeling assumptions can be employed to decrease the sensitivity to violation of some identification assumptions. The use of a joint modeling method is also conducive to conducting sensitivity analyses to the violation of identification assumptions. We demonstrate our approach using the Jobs II data, in which the effect of job training on job seekers’ mental health is examined. (shrink)

In his early text, The Limits of State Action, Wilhelm von Humboldt raises the Kantian question of the permissibility and legitimate extent of political and juridical coercion, as his contribution to a debate amongst Kantians launched by the publication in 1785 of Kant’s Groundwork of the Metaphysics of Morals. In arguing for a minimal state, concerned exclusively with internal and external security of its members but not at all with their felicity, Humboldt inflects Kantian political thought in the direction of (...) a liberal laissez-faire state, in marked contrast to the strong interventionism that his fellow-Kantian Fichte derived from similar Kantian grounds. The article argues that the underlying conception of the individual retained by Humboldt has markedly Leibnizian traits, namely the notion of freedom as the spontaneous unfolding of a highly personal, monadic developmental trajectory toward perfection, which ought not to be impeded or homogenized by unnecessary state intervention. Humboldt thus represents not only a ‘rightist’ libertarian reading of Kant, but a particular appropriation of significant Leibnizian themes. His combination of these sources is compared with that of other contemporary theorists like Hufeland and Fichte. (shrink)

The history of the Qurʾānic text begins with the time of its revelation. The research on Qurʾānic manuscripts is one of the main fields of textual studies of the Qurʾān. There have been many works done by both Muslim and Western scholars. Many museums and libraries around the world hold Qurʾān manuscripts. Each manuscript has its own characteristics such as orthography, calligraphy, decoration, and binding, number of the pages and the lines, and dating. This article deals with 110 Qurʾān manuscripts (...) found in the Vatican Library (Biblioteca Apostalica Vaticana) at the Vaticani arabi, Borgiani arabi,Barberiniani orientaliand RossianiCollections. The dates of these Qurʾān manuscripts vary from I/VII(?) and XIII/XIX centuries. The article aims to identify the features of Qurʾānic writing by studying chronologically some basic physical-content descriptions and characteristics of these manuscripts. It also examines the different names of the sūrahs and the knowledge on Meccan or Medinan sūrahs presented on the sūrah headings of manuscripts. Summary: Each Qurʾān manuscript has its own characteristics. These features present significant insights into the field of history of Qurʾānic text. A manuscript becomes a source for the history of writing muṣḥafin terms of physical and content features such as calligraphy, ink colors, binding, and explanations found in katabapage, the sūrah headings which contain the names of sūrahs, Meccan-Medinan knowledge, the numbers of āyahs, and the signs for juzʾ, ʿashr, and ḥizb. The research on the names of sūrahs, Meccan-Medinan knowledge, and the number of āyahs contributes to the ʿulūm al-Qurʾānstudies as well. This article examines 110 Qurʾān manuscripts located in the Vatican Library in the Vaticani arabi(73 MSS), Borgiani arabi (25 MSS),Barberiniani orientali(11 MSS), and Rossiani(2 MSS) Collections. Each manuscript is individually studied. However, due to the limitation of the article, I include only some basic and significant physical and content features of these manuscripts. The catalogues prepared by Giorgio Levi della Vida (1886-1967) and Carlo Alberto Anzuini are consulted for this study. I also study the sūrah headings in Qurʾān manuscripts which contain the names of sūrahs and Meccan-Medinan knowledge. The most used calligraphy types of these manuscripts coming from different geographies are maghribī(19 MSS) and nasikh-Ottoman (66 MSS). The basic features of maghribīMSS as follows: The text is written dark brown, vowel signs in dark red, shaddaand jazmin blue, and hamzain orange ink (VI-VII/XII-XIII centuries). The āyah endings are in circle form and decorated (VI-VII/XII-XIII centuries). The same characteristics can be seen in the next centuries (VIII/XIV and IX/XV centuries). The word sajdais written in the same line with the sajdaayah in Borg. Ar. 51 (VI-VII/XII-XIII centuries). The main characteristics of nasikh-Ottoman MSS as follows: Vat. Ar. 195 (IX/XV century) includes the āyah endings in two different figures: Three dots in triangle-shaped in red ink or in inverse comma-formed. The numbers of the āyahs are not written in this manuscript. On the other hand, the earlier features of the present muṣḥafs found in this manuscript as follows: Waqfsigns are in red ink; the word sajdais written in the same line with the sajdaāyah in black ink. The word ḥizbis in the margin of the pages. The sūrah headings hold the name of the sūrah, Meccan-Medinan knowledge, and the numbers of āyahs. The taʿqībaword is at the end of the pages. Among these manuscripts, Barb. Or. 72 (X/XVI century) contains, for the first time, the prayer text after the reading the whole Qurʾān (khatm) at the end of the muṣḥaf. This manuscript has different explanations for the Meccan and Medinan knowledge. It uses “ نزلت بمكة ” for “ مكية ”, and “ نزلت بالمدينة ” for “ مدنية ”. The figures of juzʾare written in numerical form in Borg. Ar. 184 (XI/XVII century). The divisions such as “ ربع حزب, نصف حزب ” can be seen in the manuscripts in XII/XVIIIcenturies. The names of the sūrah in the sūrah headings can be different from their widely-known names. The 39 sūrahs have different names among the manuscripts examined in this article. The names of sūrahs which cannot be found in the relevant classical source as follows: al-Khalīlfor Sūrah Ibrāhīm; al-kharīrfor Sūrah al-Sajda; al-sayyāḥūnfor Sūrah Sabaʾ;jādalafor Sūrah Mucādala; al-ʿishārfor Sūrah al-Takwīr;wa’l-layli idhāyaghshāfor Sūrah al-Shams;lumazafor Sūrah al-Humaza; miskīnfor Sūrah al-Māʿūn;asrāfor Sūrah al-Isrāʾ;al-maqābirand al-qabrfor Sūrah al-Takāthur; salāsilāfor Sūrah al-Insān; al-abrārfor Sūrah al-Muṭaffifīn. The sūrah headings indicate the knowledge of Meccan-Medinan classification of the sūrahs. Each manuscript does not have this feature. However, the manuscripts have this feature may not include this knowledge for each sūrah headings. The disagreements about the Meccan or Medinan sūrahs in theʿulūm al-Qurʾānliterature can be seen in the manuscripts studied in this article. The manuscripts which have this knowledge present that the 47 sūrahs recorded only as Meccan, but the remaining ones both Meccan and Medinan. These manuscripts do not record a sūrah only as Medinan. There are manuscripts which present more detailed knowledge on Meccan-Medinan. Vat. Ar. 1484 (IX/XV century) mentions not only whether a sūrah is Meccan or Medinan but also the exceptional verses if the sūrah has. For instance, the heading of Sūrah al-Anʿām reads that: “ سورة الانعام نزلت جملة واحدة بمكة الا ثلث ايات انزلت بالمدينة قوله قل تعالوا أتل ما حرم ربكم عليكم لعلكم تتقون ”. Among the sūrah headings which have this feature are al-Naḥl, al-Ḥajj, al-Shuʿarāʾ, Luqmān, al-Sajda, and al-Zumar. Vat. Ar. 1588 mentions only the numbers of exceptional verses. For example, the heading of Sūrah al-Isrāʾsays that “ مكية و قيل مدنية غير ثلث ايات ”. Vat. Ar. 1597 contains details about the numbers of ayahs, words, and letters in the sūrah headings. For instance, for Sūrah al-Nisāʾ, it reads that “ اياتها ق ع اختلافها ب كلماتهاغج ذ م ه حروفها غيول ”. The Arabic letters in this explanation has a numerical value (abjad). According to this the number of āyahs is 170, the number of debated ones in merging with the previous and next verses is 2, the number of words 3.745, and the number of letters is 16.030. There are corrections on the pages of the manuscripts. These corrections may be done through the writing process or during the check reading (muqabala) at the end of the writing. The writing of the text by heart and by looking to the other copy, and the similarities may cause these kinds of errors for the scribe. Studying on Qurʾān manuscripts reveals the different features of the writing of a muṣḥaf. Even though the numbers of the graduate studies gradually increase in Turkey, there is no a PhD dissertation which analyzes a Qurʾān manuscript, and only one M.A. thesis has been recently completed. Therefore, establishing graduate courses on Qurʾān manuscripts in the field of Islamic studies will strengthen the Qurʾānic and tafsīrstudies. (shrink)

In the period that began with the death of the Prophet Hz Muhammad, the martyrdom of Hz. Othmān and the Battles of Camel and Siffin which took place during the caliphate of Hz. Ali, caused Muslims to have confronted each other. The debates that started after these incidents had been carried out within the frame of killing a Muslim in particular and the issue of predestionation in general. The personal opinions that emerged in the first period became the doctrines of (...) the parties/sects over time. These parties/sects have criticized each other on this subject as well as all other subjects and they have written refutations to one another. This deep-rooted and complicated issue has been handled in the Ottoman period in both Arabic and Turkish works as either a chapter or a separate risālah (epistles). Khalil Shukru’s risālah on qaḍā and qadar is one of those risālahs that we have discussed in this article. In his separately written risālah, he tried to refuse the opinions of some parties regarding qaḍā, and qadar by explaining his own opinions with examples. This study is based on Khalil Shukru Afandī's risālah qaḍā and qadar. A brief information about the author's life and scientific personality was given based on archive documents and then the epistle was analyzed. The author has handled the subject in a unique way, interpreting the situations ordained by Allah and human acts as a separate qadar. Khalil Shukru Afandī examines human acts in two different groups as acquisition (kasb) and creation (khalq), qaḍā and makzī, and analyzes the actions in terms of agency. Khalil Shukru Afandī did not use any subtitles in his risālah. However, in the analysis of the treatise, sub-headings have been included in the relevant places in order to make the subject easier to understand by us. The epistle tackles the issues qaḍā and qadar, God’s action and human acts, responses to the Jabriyya and Muètazilite. The author offers his views on the issues of hidāyat (guidance) and misguidance, justice, and cruelty, which is discussed under the heading of qadar and makes interesting points about human accountability for their actions. Khalil Shukru Afandī argues that human will (irādah) and accountability are separate things, which are independent of one another. In other words, according to Khalil Shukru Afandī, who stated that there will be no belief or disbelief because it is an offer, the offer has no binding on human will (irādah) or choices at this point. Accordingly, it can be said that Khalil Shukru Afandī was in close agreement with the views of Abū Mansur Māturīdī regarding human will (irādah). (shrink)

Religion, environment, tradition, needs, and character determine the framework of people's eating habits. In this context, a special area is reserved for nutrition in the Qur'an. One of the prominent words in the relevant field is “rizq,” referring to things that Allah gives to all creatures for their own benefit. Broadly, children, spouse, action, knowledge, and wisdom can also be evaluated in this context. This study aims to reach detailed data on the subject by examining the verses where the word (...) rizq is mentioned in Surah al-Baqara in terms of language and rhetoric. In every language, but especially in the Arabic language, the words that make up the sentences, the forms of the words, the syntax of the sentence, the forms of expression, and the style are important while determining the meaning. First, the comparison method was applied in the determination of the eloquence subtleties that were taken as a basis in the study. By this method, we compared verses, sentences, and words with other related verses and possible/fictional sentences in different linguistic dimensions; determined the differences between them, and tested the results by applying them to the relevant text. Considering every linguistic structure in the Qur'anic style and investigating its meaning is essential for understanding the Qur'an. In such a reading, the presence as well as the absence of language elements should be taken into consideration and used effectively in determining the meaning. The words used in the Qur'an are fundamental because their presence or absence, the structure of words that they are used together, and the whole text constitute an important and different aspect of the conveyed message. In this paper, ten verses where the word rizq is mentioned in Surah al-Baqara are examined within the framework of the study method. Their application provides examples to a certain extent for the understanding of the specified method. Various data has been obtained about the concept of rizq as reflected in general social life. As rizq, the foods must be healthy and tasty as well as halal in terms of their ingredients and acquisition. The desire for foods of human body may vary according to various factors. However, prohibitions on food are based on reasonable, scientific, or religious reasons. The moral and philosophical dimensions of the subject are always present in the background of these justifications. One of the duties assigned to human beings is to obtain rizq within the framework of the possibilities and capabilities given to them in the world and to distribute it, if any, to those they are responsible for, creatures, and other needy people. It is a requirement of faith to utilize the rizq by considering its raison for existence and to ensure that the way of acquisition is legal and ethical. Legitimate acquisition, sharing, and distribution of what is acquired is primarily related to the sense of conscience. Therefore, it is not in the nature of faith to interfere with what is given to animals, plants, and other people as rizq. From this point of view, infaq plays an important role in understanding the concept of rizq. The Qur'an strongly expresses the desire of man to be fair and generous in the sharing of rizq. (shrink)

With financial liberalization processes which started during the 1980’s, Turkey and the other emerging market economies have experienced many financial volatilities. From past to present, the most severe of these for Turkey is certainly the banking and currency crisis experienced in the period of 2000-2001. In tis study, the Turkish 2000-2001 Crisis, which takes special attention in academic literature in terms of their results and the economic damages, are analyzed under the asymmetric information theory; the factors which are thought to (...) trigger in crises such as financial liberalization, negative macro-economic indicators, deposit insurance, moral hazard problem and deterioration in the banking sector balance-sheets are evaluated and the consistency of this severe crisis with the theory is investigated. (shrink)

To understand how compliance develops both in everyday and corporate environments, it is crucial to understand how different mechanisms work together to shape individuals’ (non)compliant behavior. Existing compliance studies typically focus on a subset of theories (i.e., rational choice theories, social theories, legitimacy theories, capacity theories, and opportunity theories) to understand how key variables from one or several of these theories shape individual compliance. The present study provides a first integrated understanding of compliance, rooted in complexity science, in which key (...) elements from these theories are considered simultaneously, and their relations to compliance and each other are explored using network analysis. This approach is developed by analyzing online survey data (_N_ = 562) about compliance with COVID-19 mitigation measures. Traditional regression analysis shows that elements from nearly all major compliance theories (except for social theories) are associated with compliance. The network analysis revealed groupings and interconnections of variables that did not track the existing compliance theories and point to a complexity overlooked in existing compliance research. These findings demonstrate a fundamentally different perspective on compliance, which moves away from traditional narrow, non-network approaches. Instead, they showcase a complexity science understanding of compliance, in which compliance is understood as a network of interacting variables derived from different theories that interact with compliance. This points to a new research agenda that is oriented on mapping compliance networks, and testing and modelling how regulatory and management interventions interact with each other and compliance within such networks. (shrink)

Bu makale genel olarak karşılaştırmalı teoloji alanını Türkçe okuyucuya tanıtmayı amaçlamaktadır. Karşılaştırmalı teoloji, son yıllarda Batıda yeniden yorumlanmış ve ötekinden öğrenme düsturuyla yola çıkan akademik bir disiplin alanıdır. Bu makale karşılaştırmalı teolojiyi tanıtmakla beraber Hristiyan teolojisi içindeki yerini de sorgulayacaktır. Bu bağlamda, karşılaştırmalı teolojinin dinler teolojisine bir alternatif olup olmadığı, karşılaştırmalı teolojinin dinler teolojisinden bağımsız bir alan olarak değerlendirilip değerlendirilemeyeceği, dinler teolojisi içerisinde bir tipoloji olarak görülüp görülmediği gibi sorunlara da cevap arayacaktır. Nihayetinde bu makalede karşılaştırmalı teolojinin dinler teolojisine alternatif (...) olarak görülemeyeceği, aynı zamanda dinler teolojisi içerisinde üç veya dört yönlü tipolojilerden biri olarak da değerlendirilemeyeceği sonucuna varılmıştır. Sonuçta karşılaştırmalı teoloji ve dinler teolojisinin birbirinden bağımsız ama birbirlerini tamamlayan iki alan olduğu iddia edilecektir. (shrink)

Increasingly complex working environments of school principals inevitably led them to face moral dilemmas in daily life. The aim of this research is to reveal which kinds of moral dilemmas principals fall into mostly, how principals follow the road to making decisions in the moral dilemmas, and if the nature of management affects the decision-making process of their moral dilemmas or not. For data collection process snowball sampling was used. Semi-structured interviews and vignettes which were designed by researchers were used (...) for data collection. According to results, principals in Turkey have experienced moral dilemmas based on self-interests instead of ethic of critique which is experienced by Canadian principals. Moreover, taking into consideration the decision-making process, although principals in Canada follow the same procedure as the Turkish principals, they have two extra steps: “considering the students’ benefit” and “considering teachers’ and parents’ needs.” Lastly, it is seen that the Turkish and Canadian principals’ natures which affect the moral dilemma decision-making process are totally different. The possible reasons for these differences and suggestions were discussed within this context. (shrink)