According to Abrahamic religions, namely Judaism, Christianity and Islam, human beings exist on the earth for a common purpose, and they have patrilineally and matrilineally descended from a single couple, namely Adam and Hawa (Eve). The Qur’an unambiguously mentions: “O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women; reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (...) (That bore you): for Allah ever watches over you.” Thus, it is incumbent upon human beings to live together in peace rather than constant hostility to fulfil the purpose of their existence on the earth. This paper endeavours to contribute to the understanding of the concept of ‘peaceful coexistence’ from the Islamic perspective. It specifically answers the following research questions: What is peaceful coexistence? What is necessary for peaceful coexistence? What are the fundamental principles that we must adhere to in order to coexist peacefully? The paper is structured into eight sections, beginning with introduction on the concept of ‘peace’ in Islam. The second section focuses on the main objectives of Islam. The third section is on the meaning of peaceful coexistence. The fourth and fifth sections are on the need for peaceful coexistence, and the necessary requirements and tools for peaceful coexistence respectively. The sixth section is on categorization of peaceful coexistence into: peaceful coexistence in marriage, peaceful coexistence of mankind, peaceful coexistence of the members of the Muslim ummah and peaceful coexistence of mankind and the environment. The seventh section is a summary of the Islamic principles of peaceful coexistence. The final section sums up the main conclusions drawn from this study. The translation of the ayat (verses) of the Qur’an related to this study is extracted from the work of Abdullah Yusuf Ali, The Holy Qur’an: Text and Translation unless stated otherwise. At the end of this paper, it is hoped that the readers will: first, appreciate the message of Islam as a universal religion and the need for mutual care, mutual respect, and mutual cooperation; and second, explore the methodology of the Qur’an and the Prophet Muhammad (peace and blessings be upon him) in managing human diversity. It is also hoped that this study will lead to a better understanding of peaceful coexistence as an integral part of Islam and one of the characteristics of the Muslim ummah. The findings of this study highlight the role of Islam in promoting peace and security. The study reveals that peaceful coexistence is a key factor in the success of human beings and it requires nurturing love, respect, care, and salam (a greeting of peace) in one’s relationship with others. (shrink)

En Islam, la grande majorité des mouvements de réforme politique et religieuse invoquent un retour à la Tradition censément mise en place par Muhammad au VIIe siècle. Les Almohades ne dérogent pas, mais ils vont plus loin. Avec eux, l'Occident musulman s'émancipe du modèle oriental de l'islam. Pour légitimer l'exercice d'un pouvoir souverain autoréférentiel, Abd al-Mu¡min, le premier calife de la dynastie berbère almohade, utilise toutes les ressources, matérielles, idéologiques ou symboliques, parfois contradictoires entre elles, dont il dispose. Il récupère (...) l'héritage du califat omeyyade, en transférant la capitale administrative d'al-Andalus de Séville à Cordoue, il rend aux tribus arabes « perturbatrices de l'ordre » le rôle originel de diffusion de l'islam et sur-tout il invente une relique à laquelle il fait célébrer un véritable culte, central dans l'idéologie du pouvoir qu'il met en place : un exemplaire du Coran attribué à "U" man b. Affan, le troisième calife « bien guidé » de l'islam. Dorénavant, dans un contexte eschatologique, c'est l¿Occident musulman tout entier, autour de la dynastie almohade, qui devient le nouveau berceau du Verbe divin. (shrink)

The type of ‘Al-isnād al-āli’ (higher chain of authority) which has great importance for the science of ḥadīths that constitutes the second best source of the Islam, expresses the value in terms of its proximity to the period of the Prophet Muhammad (peace be upon him). If ḥadīth has ‘al-isnād al-āli’ in the works of the scholars provides us with assurance on the intend of the ḥadīth. For this reason, the values of the works of those authors who have constructed (...) their works with al-isnād al-āli undoubted in the science of ḥadīth. However the work of Abu al-Jahm al-Bāhilī’s (d. 228/842) named al-Juz‘ had that kind of ḥadīth, it has not appreciated by scholars, he could not get enough attention in his period and after it. His work contains famous scholar al-Layth Ibn Sa‘d’s (d. 175/791) narrative who claimed by ḥadīth scholars that his students neglected and omitted his ḥadīths and knowledge. Al-Layth Ibn Sa‘d was known doing transmission by written copies. The similarity of al-Layth Ibn Sa‘d narrations in al-Juz‘ with al-Layth narrations, which are also found in other sources, strengthens the claims of the existence of a narrative process based on the written texts in the early periods. In this study, these transfers of Abu al-Jahm reflected on other works will be examined and tried to build narrations of his teacher al-Layth Ibn Sa‘d. country, we can say that the article will contribute to the studies of the history of religions.Summary: Ḥadīth works written in the third century of hijri are the most distinguished sources. The most fundamental works in the science of ḥadīth were written in this time. In the following period, numerous studies have been committed to paper on them. One of the eminent works is the named al-Juz’, which belongs to Abu al-Jahm al-Bāhilī (d. 228/842). The author was not a person that was taken into consideration much during his time. It is possible to that he has been criticized about his scientific proficiency (al-Jarh). Nevertheless, al-Juz’ attracts attention due to the fact that it contains the type of ‘al-Isnād al-āli’ (higher chain of authority). Al-Isnād al-āli, which means access with the least number of narration from the author to the Prophet has very major role to determining of being dependable and certainty of the ḥadīths. The work of Abu al-Jahm which contains the ‘al-Isnād al-āli’ did not attract enough attention. However, another value of the al-Juz‘ is that its been included the narration of famous muhaddith Al-Layth Ibn Sa'd (d. 175/791). He is one of the valued mujtahid imams who have played an active and important role in second century of hijri. Al-Layth's narrations have been available insufficient amount present day. At this point the al-Juz‘ of Abu al-Jahm has great important because it contains many narrations of his shaykh Al-Layth Ibn Sa'd.The Juz‘ seems to has attracted the attention of the ḥadīths scholars in the following period. Indeed, various authors had the get authorization to narrate al-Juz‘. Furthermore, it is also known that some scholar in his period utilized his narration in their own study. For in¬stance, it was declared by Ibn Ḥajar (d. 852/1449) that al-Bukhārī (d. 256/870) had a narra¬tion belonging to Abu al-Jahm in his work ‘al-Ṣaḥīḥ al-Bukhārī’ with a muʻallaq chain (Omit¬ting his name). In the following periods, we come across famous muhaddith such as Aḥmad b. Ḥanbal (d. 241/855), al-Ṭabaranī (d. 360/971), Abū Bakr al-Marwazī (d. 292/905), al-Dāraquṭnī (d.385/995) and al-Bayhaqī (d. 458/1066) who received qualify of Juz's narra¬tion. Although the narrations of Abu al-Jahm are included in the prominent works of schol¬ars, it is clearly seems that the Juz‘ had not enough value except being procure as a written text. As far as we determined there are eleven narration of Abu al-Jahm in the main ḥadīth sources. In addition, we detected that some studies which contain some ḥadīth of al-Juz’ are list them in the same layout and order. This situation indicates that al-Juz’ is owned by these people as a duplicated edition and they narrated by not only orally transmitted but also spread by writing copy. This inference strengthens the theory which conceived by Modern researcher Fuad Sezgin (1924-2018) that ḥadīth transmission had conducted not only through oral transfer but also through written copies.Even though he lived in a very active time of oral transmission of ḥadīth and the time of specific journey for learning and pursuing ḥadīth, it is seen that Abu al-Jahm formed his Juz‘ from the ḥadīths that he procured only from his six shaykhs. That was quite less amount in that period. Juz‘, has an ʿAlāʾ al-Rijāl classification (ranked according to narrators) as ex¬pected in his period method. Abu al-Jahm began his study with his shaykh Al-Layth Ibn Sa'd’s narration, then completed with Sufyān ibn ʿUyayna’s. Juz‘ includes 112 ḥadīths. Ex¬cept two muʻallaq isnāds (omitting one or more narrators), all of ḥadīth has muttaṣil isnāds (narrators in the chain connected each other without omitting). Al-Juz‘ available nowadays in a published form. It seems that some of ḥadīth datas included in the Juz‘ have content against Islamic juris-prudential judgements. For example, the Prophet’s sayings ‘One or two swallow of breast milk does not make haram’ and ‘Nobody can fast or pilgrimage for the benefit of someone else’; allowing to Subay‘a al-Aslamī to marry without waiting her ‘iddah (waiting period of a woman after the death of her husband or divorce); when she gave birth, ʿUthmān b. ʿAffān’s permission to al-Rubay‘a bint Mu‘avvidh not to wait her ‘iddah; when ʿAbd Allāh b. ʿUmar has nasal bleeding he leaves the prayer, goes to wash, then back and continue where he leave off, without taking ablution; and describing marriage with polytheist women as for¬bidden (ḥarām). Of course, all this information must be examined within the framework of Islamic jurisprudence. However, Abu al-Jahm stands alone (tafarrūd) in such issues, it can be seen as the reasons to be recognized as a censured person (majrūḥ).Al-Juz‘ included 66 isnāds of Al-Layth Ibn Sa'd’s narration. Therefore it leaves behind all the works that compile the narration of Ibn Sa'd. That is why, we hypothesize that Juz‘ is a form of Al-Layth’s study that has survived to the present days. As a matter of fact, the muhaddiths who included the narrations of Al-Layth in their works, especially Ibn ḳuṭlūbughā could not ignore the Juz‘ of Abu al-Jahm; on the contrary, they took it as reference. In this case, it should be said that Abu al-Jahm al-Bāhilī is a loyal follower of Al-Layth and the word at¬tributed to Imām Shāfi‘ī and characterizing Al-Layth’s followers with disloyalty is invalid. (shrink)

Müksirûndan biri olan Abdullâh b. Abbâs 1660 hadis nakletmiş ve İslâmi ilimlerin farklı birçok alanlarıyla birlikte hadis ilmiyle temâyüz etmiştir. Kur’ân’daki incelikleri kavrayıp yorumlaması için Rasûlullah’ın özel duasına mazhar olan Abdullâh b. Abbâs, fetvaları oldukça meşhur fakih bir sahâbîdir. Rasûlullah’ın sünnetini anlamaya yönelik çabaları sahâbenin gözlemine bağlı olarak farklılık arz etmektedir. Ayrıca onların her birinin hadisleri anlayış ve kavrayışları aynı seviyede değildi. Bundan dolayı rivâyetler hususunda farklı anlayışlar, yorumlamalar, unutmalar ve yapılan hatalar sebebiyle sahâbe birbirini tenkit etmiştir. Büyük bir ilmi (...) birikime sahip olan İbn Abbâs sahâbeden mirasa dair nakledilen bazı rivâyetleri, uygulama ve fetvaları düzeltmiş ve onları tenkit etmiştir. İbn Abbâs’ın hayatına ve hadis, tefsir ve fıkıh ilmindeki konumuna dair çalışmalar yapılmıştır. Ancak onun ferâiz hususundaki istidrâkleri hadis ilmi açısından incelenmemiştir. Araştırmamızda onun hadis ilmi çerçevesinde Rasûlullah’ın sözlerinin ve uygulamasının doğru anlaşılması için mirasa dair yaptığı istidrâkleri ele alınmıştır. Abdullāh Ibn Abbās is one of the companions well known for his verdicts in the area of the Islamic law of inheritance and the abundance of his verdicts in jurisprudence. In this regard, the inheritance sections of the jurisprudence books often include Ibn Abbās's verdicts and applications. He approached the matters regarding jurisprudence from a different perspective, ruled differently from the companions, and provided corrections mainly in terms of the science of inheritance regarding the sayings narrated by the companions, applications and verdicts of the companions. In this regard, Ibn Abbās considered the jurisprudential aspects of the sayings and applications of Prophet Muhammad and made a ruling by interpreting the same narration by his wide understanding and knowledge and considering the meaning of the sayings. Ibn Abbās, who made different interpretations and evaluations in his corrections regarding the law of inheritance, objected to Umar Ibn Al-Khattab and Uthman Ibn Affan, criticized and corrected the narrations of Zayd Ibn Thabit. Ibn Abbās, who interpreted the matters regarding inheritance according to the principles of the Qur'ān, made rulings according to the apparent meanings of the related verses of the Qur'ān. (shrink)

Dede Korkut Stories are a national cultural heritage that narrates about events and challenges of Oghuz Turks in 10th-11th centuries. This period of time is important, as it was the times when Turks became Muslims. In this work, heroism, customs, habits and traditions, socio-cultural and moral life of the Turks before and after becoming Muslims are analysed. One of the topics addressed in this work is religious beliefs and worships of the Turks after became Muslims. In this context, the belief (...) in Allah appears to be the most emphasized type of belief in the stories. The theme of fate, which is included in the subjects of Tawḥīd (oneness of Allāh) is another theme mentioned in the stories. The stories also includes some expressions regarding particularly the Prophet Muḥammad as well as some other prophets. Jibrīl and ʿAzrāʾīl angels are also mentioned. As for the Divine Books, only the Qur’ān is namely addressed and other divine books are not mentioned. The beliefs regarding afterlife, such as death, resurrection, heaven, hell, pool of al-Kawthar (abundance) are also referred to in the stories. The Book of Dede Korkut is not a didactic work written to teach Islam. On the contrary, in the stories, Islam is discussed as an element of the spirit/essence of individual and society. The aim of this study is to investigate the representations of the beliefs of tawḥīd, prophecy and hereafter of the Turks, especially the Oghuz Turks with reference to narrations in Dede Korkut stories. It aims to discuss them in the context of six pillars of faith and evaluate from the Islamic belief point of view.Summary: The Book of Dede Korkut consists of twelve epic stories created within the oral tradition of Turkish Folk Literature. It is said that the origins of these stories, which are one of the oldest works of Turkish Folk Literature, went as far as 7th century. It is generally accepted that the Book of Dede Korkut, which narrates about Oghuz Turks who lived in 10th-11th centuries was transferred to writing after 15th century. There is no information found about writer/s of the Book. Dede Korkut, who considered being the narrator of the stories, is in fact a character in the stories. Dede Korkut plays qobuz, reads poetry, names children, mediates in marital affairs, resolves disputes, and leads religious rituals in the stories. Therefore, he stands out as a saint figure and considered to be wise man of the Oghuz Turks in almost every story, especially regarding social events. In this work, there are many expressions about heroism, customs, habits and traditions, socio-cultural and moral experiences of the Turks before and after becoming Muslims. The stories bear many traces from the earlier Turkish beliefs. However, these are not the issues of this study. The dates of the emergence of the stories, 10th and 11th centuries, coincides with the times when the Turks became Muslim. This situation makes the stories more important as they include rich narratives about the fundamental beliefs of Islam. Especially the belief in Allāh, which is one of the six pillars of faith, appears to be the most emphasized in the stories. In these stories, Turkish and Persian names of Allāh as well as His Arabic names and attributes are mentioned directly or indirectly.The belief in predestination and casualty related with Allāh's eternal knowledge and determination is another faith object that takes place in the stories. The issues regarding the predestination discussed in the stories as follows: the deeds occur with the wish of Allāh; Allāh decides whether the child male or female; Allāh predestines human lifetime, livelihood, time of death and calamities.There are also narrations about the belief in the prophets in the stories. Particularly the Prophet Muhammad's prophecy is prioritised. Adam, Noah, Abraham, and Moses are the other prophets mentioned in the stories. The successive authority of Adam and His story with Iblīs; the wife and donkey of Noah, not burning of Abraham when he was thrown into the fire, the speaking of Allāh with Moses and the staff of Moses are some of the expressions related with prophecy in the stories. Nimrod against Abraham and Pharaoh against Moses are described as negative personalities in the stories. In the stories, the Prophet Muhammad (pbuh) is handled in a position that intercession is demanded from Him. Greetings and prayers are read for Him. His intercession is sought for forgiveness of sins and acceptance of prayers. He is exalted with some attributions, such as the holly Prophet Peace be upon Him, friend of Allāh, the leader of religion and the headman of religion. When the Prophet Muhammad is mentioned, it is felt that there is a high respect and an enthusiastic love. When he is addressed, the expressions indicating respect and affection, such as "His name is magnificent Muhammad" and "His name is magnificent Muhammad Mustafa" are used in the stories.In the stories, only the Qur’ān is mentioned among the divine books, none of the Torah, the Zabūr and the Injīl is mentioned. It is referred that the Qur’ān descended from the heavens and it is the word of Allāh and His knowledge, and it was copied (collected) by Uthman. It is described as "Magnificent Qur’ān".It is seen in the stories that there is also a place for the belief in angels and only two of the four great angels are mentioned. One of them is ʿAzrāʾīl, the death angel. It is one of the main heroes in the story of Deli Dumrul. ʿAzrāʾīl is described as an angel from the sky, who has red-winged, who takes the souls of living beings by the command of Allāh and kill them. It is also narrated that ʿAzrāʾīl takes the form of human and pigeon, and the struggle of ʿAzrāʾīl with Deli Dumrul. The other great angel mentioned in the stories is Jibrīl. In the story of Emre, the Son of Begil, it is described as an angel fulfilling the commandments of Allāh. Apart from these, there is no information about other angels and their characteristics, such as not being gendered, not to sin, and being created from light. Within the scope of invisible beings, the Devil is also narrated in the stories as it did not prostrate itself to Adam, and therefore it was repelled and cursed.The principle of the belief in Hereafter, which is one of the pillars of faith, is also dealt with in the stories. The ending, death, resurrection, reckoning, Heaven, Hell, seeing Allāh's face in Heaven, drinking water from the pool of al-Kawthar are some of the topics addressed in relation to this principle. While talking about Heaven in the stories, the words "Uçmak" (flight) in Turkish and "Behesht" (paradise) in Persian are mentioned in addition to Arabic "Jannah" (heaven).The Book of Dede Korkut is not a religious book written to teach the ʿaqāʾid (beliefs) of Islam or its practices. On the contrary, it is a work that narrates about people’s lives and social experiences. There is neither any specific verse from the Qur’ān nor sayings or the deeds of the Prophet (ḥadīth) included in the stories. However, the contents of many issues stated in the Qur’ān and ḥadīth are expressed in the stories. For instance, the statements from the surah (chapter) al-Ikhlāṣ (sincerity), such as al-Aḥad (the one), Allāh begets not, nor was He begotten, and not being any equivalent to Him are mentioned in the stories. Likewise, not burning of the Prophet Abraham when thrown into the fire, speaking of Allāh with Moses and giving the stuff to him as a miracle are also stated in the Qur’ān. As for the pool of al-Kawthar, the believers’ seeing Allāh in Heaven, ineffectiveness of the deeds without saying in the name of Allah are mentioned in ḥadīths. However, some information that is not rooted in the Qur’ān and ḥadīths, such as the stinging of Nimrod's arrow is also encountered in the stories. Based on the narrations in the stories, it seems possible to draw the conclusion that the Oghuz Turks mentioned in the Book of Dede Korkut adopted Ahl al-Sunnah (people of Sunnah) interpretation of Islam. However, it should be reminded that this implication will lose its meaning if it is proved that the original versions of the stories were redesigned according to the interpretation of Ahl al-Sunnah in the process of transferring them into writing. (shrink)

One of the most important issues that distinguishes the Baghdādī branch of the Muʿtazila from the Baṣran branch is their view on ʿAlī b. Abī Ṭālib (d. 40/661). Basra branch accepts the order of virtue of the first four caliphs as their order of coming to office, while the Baghdad branch considers the first three caliphs legitimate, but considers Ali more virtuous than them. The Baghdādī Muʿtazilīs who outspokenly defended this idea were Abū Jaʿfar al-Iskāfī (d. 240/854), Abū al-Qāsim al-Kaʿbī (...) (d. 319/931) and Ibn Abī al-Ḥadīd (d. 656/1258). Among them, Ibn Abī al-Ḥadīd was renowned as “the greatest scholar of the Muʿtazila” and was considered one of the last representatives of this school. He ardently defended ʿAlī's superiority in his commentary on Nahj al-Balāgha, the famous collection of Ali’s sermons, letters and wisdom sayings. In his defense, he rebutted some criticisms about ʿAlī’s political decisions from his school’s point of view. Many items of Ibn Abī al-Ḥadīd’s rebuttal are worthy of analysis in terms of their content, style and approach. This article aims to present a detailed account of Ibn Abī al-Ḥadīd’s aforementioned refutations. In addition to the descriptive method, the interpretative method was also employed in the article. Although Ibn Abī al-Ḥadīd did not consider Ali's infallibility necessary (wājib), unlike Imamiyya, he accepted it. Therefore, he responded to the criticisms directed at Ali, starting from the point of Ali's innocence. According to Ibn Abī al-Ḥadīd: (a) After the death of the Prophet, ʿAlī insisted on becoming the new leader of the Muslim community. He did not act hastily to assume the caliphate because he was not expecting any opposition to that. However, when the events took a different turn, he did not escalate the situation, rather accepted the status quo. (b) ʿAlī also did the right thing by participating in ʿUmar b. Al-Khaṭṭāb’s (d. 23/644) electoral shūrā. This was an opportunity for him to become the next caliph, and reinstitute a system in accordance with the Qurʿānic principles and sunna of the Prophet. (c) It was also not an error when ʿAlī decided to stay in Medina during the events of ʿUthmān’s murder (d. 35/656). He played an active role in dissuading the rebels from their attempt to kill ʿUthmān, but he was in no position to know that his activity would be used against him later by the Umayyads who accused ʿAlī of being complicit in ʿUthmāns’s murder. (d) ʿAlī took the caliphate after ʿUthmān because of his popularity among the people. In this way, he managed to prevent an unqualified person to occupy the seat of the caliphate. (e) When the Battle of Camel broke out, those who demanded justice and opposed ʿAlī were in error. (f) When ʿAlī became the new caliph, his decision to remove Muʿāwīya (d. 60/680) from the governorship of Syria was correct. This is because Muʿāwīya would have refused to accept ʿAlī’s leadership even had he stayed in office as a governor. ʿAlī understood that the conflict would end only through fighting, so he did not lose time in marching against Muʿāwīya. (g) During the battle he abided by the sharīʿa and allowed the Syrian army to access water. (h) It was not ʿAlī, but those defectors in his army who obliged him to end the fighting through arbitration. (i) When ʿAlī agreed to sign the Ṣiffīn ceasefire agreement and did not use his title amīr al-muʾminīn, he followed the Prophet's example since the latter also refrained from using his title during the Ḥudaybiyya agreement. (j) ʿAlī also cannot be blamed for those among his supporters, such as the poet al-Najāshī, who defected and joined the ranks of Muʿāwīya. The motivations for the defectors were either to attain worldly gains or to escape from punishment for the crimes which they had committed. (k) When Muʿāwīya managed to conquer Egypt, ʿAlī’s governors of the province, Qays b. Saʿd (d. 60/680) or Muḥammad b. Abī Bakr (d. 38/658), did nothing for which they could be blamed. (l) And finally, ʿAlī never had guards to protect him because he was never afraid of being assassinated. Although Ibn Abī al-Ḥadīd took Ali's innocence as a basis while presenting these views, he did not make inconsistent comments in general and did not say things contrary to historical facts. Therefore, it is necessary to acknowledge historical value of his views in question. (shrink)

Mirrors for princes, in general, give advices to the rulers about the subtleties of political art. Another aim of these books is to define and explain the administration of the state and the duties of rulers based on experience. In consequence of this they reflect the practical ethics of the period in which they were written. As such, they resemble practical handbooks written for rulers. Another point regarding the mirrors for princes works in which the political understanding of the era (...) can be observed is that they generally use sacred texts in order to prove the political legitimacy or invalidity of the power, as well as the rightfulness or the unlawfulness of the claims to the throne. Evidences from the Qurʾān and the ḥadīth literature was almost always used to support such advocated opinions. In fact, during the Middle Ages when religion and politics were considered coupled, it was unthinkable that religious elements should not be included in the works of state administration. The important point here is that the verses and ḥadīths were sometimes removed from their contexts and interpreted and explained in a way to support the ideology of the author or the ruler whom the author presented his work. In this study, we will try to reveal the subjects in which the verses and ḥadīths used in the mirrors for princes, which is a genre that has emerged within the Islamic culture and civilization. Thus, we aim to prepare a background for the future studies, which will focus on a specific verse or ḥadīth.Summary: The first political splits in Islamic history occurred immediately after the death of prophet Muḥammad. These differences were resolved by the agreement of the majority of Muslims on Abu Bakr's name. Until the second half of the rule of the third caliph ʿUthmān, Muslims came together around the unifying power of the idea of conquest. Nevertheless, substantially as a result of economically based problems the period of tranquility in Islamic society came to an end and was replaced by disputes. Disputes turned into conflict and ultimately seperation fused with the massacre of ʿUthmān in the capital Medina turned into a big fire with the Battles of the Camel and Ṣiffīn, the emergence of Khārijīs, the formation of the Shia and the deepening of the intellectual divisions after the all of these. Islamic history has witnessed a clash of different religious views and beliefs. along with deepening of intellectual disagreements as a result of political debatesIn the Islamic political thought, especially the first two centuries process was formed around the views of the jurists, muḥaddiths and theologians. The first sources used by those who tried to justify their opinion in the differences of opinion experienced during this period were the Qurʾān and ḥadīth literature which Muslims accepted as the determining factor in all their acts. The views based on the Qur'an and the hadiths, which are the two main sources of Islamic religion, had been used to influence the people, legitimize the actions and refute the claims of the opponents. On the other hand the sort who gave direction to political thought changed and political thought adhered a new path with Turks and Persians served as bureaucrats and soldiers and took an active position in the state. Especially Persians carried the culture of advice to Islamic thought, which is the product of both Greek and Hind civilization. Such books had brought in the İslamic society with translation movements began in the Umayyad period and peaked with the Bayt al-Ḥikma in the Abbasid period. Together with these books, the ideas of these civilizations on ideal state administration, politics and morality were recognized by Muslim scholars.These type of works, which are famous in terms of Islamic thought as mirrors for princes, have been written by Muslim scholars since the middle of the eighth century. Mirrors for princes are political, moral and religious content books that gives the rulers practical advice to maintain their power in accordance with the religious orders and prohibitions, and to the consent of Allāh’s who grant them this authority and people which appointed for their administration. Mirrors for princes are mostly theoretical books since they are mostly focused on what should be. In addition, since they are written for names that currently hold power, they are centered on how the rulers can maintain and increase their power and with which practices the state will maintain its existence for a longer period. The basic point of political thought and political interpretation are concepts and definitions. When the concept meaning of a word is mentioned, it is generally considered that there is a general definition. However, the concepts reflect the meaning that the user assigns to him in the context of his thoughts, perceptions, criticisms, explanations and analyzes. Concepts such as fair, honest, brave, hero, beautiful, rich, good and clean express what the person imposes on the meaning. In other words, everyone’s experience determines the content of the concept so far. The meaning of the concepts varies with the age and its user of that concept. Even concepts such as justice, merit and consultation can change meaning in different periods and geographies. The concepts, which are often used to facilitate understanding, are sometimes used to judge, to mold or mislead the interlocutor. In this context, it is imperative to enter the mind of the user in order to make concept analysis.In Islamic civilization, the principles of management are explained with concepts. The idiosyncrasies that Muslims expect from an ideal ruler are defined as justice, consultation, merit, trust and legitimacy and a broad corpus has been written about the concepts related to the administration, especially those mentioned. One type of this corpus is mirrors for princes.In Islamic history, there are many Mirrors for princes who are written in different time periods by names coming from different geographies and different backgrounds. Although the advice given in Mirrors for princes indicate a great similarity to each other, the preferred arguments and examples in the foundation of the counsel are different. While the persons in active politics mostly based their opinions on political arguments, scholars with scientific tradition supported their advices with religious arguments.Verses are the leading religious elements highlighted in Mirrors for princes. While explaining the concepts and emphasizing the importance of the advices, many verses have been exploited. Some verses are used only by one author, while some verses are the subject of their work by many authors. In the same way, ḥadīths and the sentences accepted as ḥadīths were also used to reinforce the emphasis and meaning. At this point, sometimes the context of the verses and ḥadīths were not taken care of. In this study, we aim to address the use of religious elements.In the literature, different opinions have emerged about who is ülü’l-emr and the limits of obedience to ülü’l-emr that used describe the names of senior executives and leaders of society. The reason for the difference is that each sect or religious school provides an interpretation on the basis of grounding its own views in explaining the verse. Justice is the most emphasized concept among the advices given to the rulers in mirrors for princes. Justice, which is shown as the most important feature of a sovereign, has been regarded as extremely important for the state to existences until the Doomsday. In addition, justice has been described as the most important condition for the maintenance of the state/sovereign authority. Consultation was important to make the right decision.Verses and ḥadīths were used in the explanations about the personal characteristics of the sovereign. Some features such as being compassionate, keeping promise, controlling anger, patience, honesty, blessing, extravagance, self-esteem, break a promise, revoke a promise and arrogance have become the subject of politics. When the mirrors for princes are considered as a whole, it is seen that religion and state are considered as inseparable twin brothers, taken one step further the understanding that accepts religion and the world as brothers especially is a product of the old Persian tradition. In this understanding, religion was accepted as the root and was given the duty of its patronage to political authority. It is seen that in the Mirrors for princes verses and ḥadīths hold a significant amount. As the reason for this can be said that along with religion takes place on the basis of morality, the authors of the Mirrors for princes, which put deep meanings on the relationship between religion and the state in the period that we are dealing with, consider both institutions to be complementary and integrative. (shrink)

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)

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)

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

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)

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)

Publication date: 14 June 2017 Source: Author: Muhammad Hussein Oroskhan, Sayyed Mohammad Anoosheh By the 1930s, the Iranian society was driven toward modernization. Consisted with the concept of modernization, feminism ushered a whole new era in Iranian history. Besides, the outbreak of World War II and the consequent abdication of Reza Khan afforded women a golden opportunity to fight for their rights and emancipations. This movement was also supported by the famous male writers of the time among whom Jalal Al-e-Ahmad (...) marked a prominent place. He was keen enough to properly explore women's situation in his works and notice the drastic effect of modernization upon women's situation. Hence, in this study, we try to investigate Al-e-Ahmad's short story entitled “Pink Nail Polish” 1948 with respect to Bakhtin's Carnivalesque's theory. Furthermore, it is shown how Bakhtin's new literary mode can create the excellent chance of studying Iranian women's situation properly. Finally, we explain that due to the drastic change of Iranian women's situation towards modernity, they may lead a double life if their rights are not respected. This can lead to a disproportionate relationship between the husband and the wife as the marital infidelity becomes rampant. (shrink)

In this interview, which took place in July 2020, Muhammad Asghari, an associate professor in the Department of Philosophy at the University of Tabriz, asked eleven questions (via email ) to Professor Susan Haack, a distinguished professor of philosophy at the University of Miami. This American philosopher eagerly and patiently emailed me the answers to the questions. The questions in this interview are mainly about analytic philosophy and pragmatist philosophy.This interview was conducted via personal email between me and Professor Susan (...) Haack in July 2020. This interview, which Professor Hawk eagerly accepted, includes eleven questions about her biography and roles of various philosophers in her thought and finally about the influence of the philosophy of pragmatism on her thought. Of course, it goes without saying that the Haack's book Philosophy of Logic in Iran has been translated into Persian and he has published two articles in the quarterly journal of Philosophical Investigations (University of Tabriz) and I also have translated one of her articles into Persian. What was most interesting to me was the influence of pragmatism on Haack's thought that Charles Sanders Pierce, among classical American pragmatists, had as much influence on this philosopher's thought as John Dewey had in Rorty's thought. Here I thank Professor Susan Haack for answering my questions patiently and eagerly. (shrink)

_This study examines the proposition that exports cause growth in gross domestic product GDP in the economy of Pakistan from 1973 to 2022. The study intends to analyze the export promotion strategy that was adopted by Pakistan's economy in the 1990s. Cointegration test reveals there is a long-run relationship between these two variables. However, causality is proved in both short and long-run from GDP to exports. The Trade openness and export growth both are prolonged association but in case of Pakistan (...) persistent depreciation of PKR could not achieve desired level of export earning which implies that J-Curve theory does not exist in Pakistan. This implies that growth in the domestic production base is vital to expansion in exports. The government or policymakers should give importance to and incentivize various production sectors of an economy so that they can contribute to the expansion of export markets._. (shrink)

Martin Heidegger broadened the meaning of art to a truth-disclosing event akin to seemingly disparate events such as the founding of a political state, Jesus’s sacrifice for all humankind, and the questioning of a philosopher. Art makes us pay attention to it by presenting the familiar in a new and unfamiliar context and unsettles our presuppositions and reconceptualizes our way of thinking. I begin by explicating the Heideggerian interpretation of the nature of art by looking at the key concepts that (...) make a work of art work. Then I argue that by themselves, the concept of veiling and the concept of fashion are very familiar concepts to Indonesians, but that the practice of combining these two ideas brings something unfamiliar to that society. This new practice reveals a way of Being that combines religious piety with our current, late-modern, consumer society. The combination of fashion and veiling for piety discloses, in the Heideggerian sense, a new “world” that undermines secular and fundamentalist narratives about the religious agent while still remaining an authentic Indonesian art piece. (shrink)

Philosophy in the Islamic world emerged in the ninth century and continued to flourish into the fourteenth century. It was strongly influenced by Greek thought, but Islamic philosophers also developed an original philosophical culture of their own, which had a considerable impact on the subsequent course of Western philosophy. This volume offers new translations of philosophical writings by Farabi, Ibn Sina, Ghazali, Ibn Tufayl, and Ibn Rushd. All of the texts presented here were very influential and invite comparison with later (...) works in the Western tradition. They focus on metaphysics and epistemology but also contribute to broader debates concerning the conception of God, the nature of religion, the place of humanity in the universe, and the limits of human reason. A historical and philosophical introduction sets the writings in context and traces their preoccupations and their achievement. (shrink)

The search for the “furniture of the mind” has acquired added impetus with the rise of new technologies to study the brain and identify its main structures and processes. Philosophers and scientists are increasingly concerned to understand the ways in which psychological functions relate to brain structures. Meanwhile, the taxonomic practices of cognitive scientists are coming under increased scrutiny, as researchers ask which of them identify the real kinds of cognition and which are mere vestiges of folk psychology. Muhammad Ali (...) Khalidi presents a naturalistic account of “real kinds” to validate some central taxonomic categories in the cognitive domain, including concepts, episodic memory, innateness, domain specificity, and cognitive bias. He argues that cognitive kinds are often individuated relationally, with reference to the environment and etiology of the thinking subject, whereas neural kinds tend to be individuated intrinsically, resulting in crosscutting relationships among cognitive and neural categories. (shrink)

I begin the first part by showing how situationism should make us question traditional understandings of virtues as intrinsic dispositions. I concentrate specifically on situationist experiments related to mood. I then introduce Islamic virtue ethics and the dawa movement. In parts two and three I examine ethnography of the dawa movement to explore how they deal with worries about the influence of mood on their virtue. In part two I show how they train their habits in very traditional virtue ethics (...) ways in order to be more resilient when faced with virtue-diminishing affective situations. In part three I show how the situation, rather than hindering practitioners, is recruited into helping these women achieve piety. I conclude, in part four, by showing the dawa movement's creative use of the Islamic veil as a way to help these women deal with the objection that one cannot avoid all bad situations. Going beyond social psychological experiments, I examine two methodological sources not found in situationist debates. First, I argue for ethnography as an empirical method through which to study virtue. I draw on ethnography of the Islamic women's dawa movement. Secondly, the work in the philosophy of mind on ‘affective scaffolding’. (shrink)

My intention in this paper is to reframe the practice of veiling as an embodied practice of self-development and self- transformation. I argue that practices like these cannot be handled by the choice/chance distinction relied on by those who would restrict religious minority accommodations. Embodied self- transformation necessarily means a change in personal identity and this means the religious believer cannot know if they will need religious accommodation when they begin their journey of piety. Even some luck egalitarians would find (...) leaning exclusively on preference and choice to find who should be burdened with paying the full costs of certain choices in one’s life too morally harsh to be justifiable. I end by briefly illustrating an alternative way to think about religious accommodation that does not rely on the choice/chance distinction. (shrink)

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

On sufism of Ranggawarsita teachings on Javanese philosophy.

Criticism on Javanese mysticism of Syekh Siti Jenar.

The central issue in this work is self-knowledge. The human soul is created in the Image of God with a purpose.

Features new to the second edition include a foreword by Tynnetta Muhammad, wife and student of Elijah Muhammad; opening comments by world renowned mathematician Dr. Abdulalim Sahabazz; a new chapter co-authored with Dr. Dorothy Blake Fardan; plus guided questions and power point notes to stimulate discourse around Elijah Muhammad's educational ideas.

Data analytics, machine intelligence, and other cognitive algorithms have been employed in predicting various types of diseases in health care. The revolution of artificial neural networks in the medical discipline emerged for data-driven applications, particularly in the healthcare domain. It ranges from diagnosis of various diseases, medical image processing, decision support system, and disease prediction. The intention of conducting the research is to ascertain the impact of parameters on diabetes data to predict whether a particular patient has a disease or (...) not. This paper develops an improved ANN model trained using an artificial backpropagation scaled conjugate gradient neural network algorithm to predict diabetes effectively. For validating the performance of the proposed model, we conduct a large set of experiments on a Pima Indian Diabetes dataset using accuracy and mean squared error as evaluation metrics. We use different number of neurons in the hidden layer, ranging from 5 to 50, to train the ANN models. The experimental results show that the ABP-SCGNN model, containing 20 neurons, attains 93% accuracy on the validation set, which is higher than using the other ANNs models. This result confirms the model’s effectiveness and efficiency in predicting diabetes disease from the required data attributes. (shrink)

Muslim communities in the village facing the COVID-19 Pandemic attempts to find refuge from the plague and hope for survival. However, this led to more caution, which may lead to xenophobia. Via ethnography, this study unmasks the xenophobic attitude. This research discusses the root causes of panic in the community so that remedies can be implemented. The research attempts to explain, from a socio-anthropological viewpoint, how people and religious groups in the village perceive the pandemic of COVID-19 based on their (...) belief in their faith and in the science. The research takes place in Cigagak village, an area of approximately 7000 m2 on the outskirts of Bandung of West Java of Indonesia. This study examines the selected respondents from about 190 inhabitants who had close ties to managing places of worship and public places. This study utilises a collaborative self-ethnographic method and qualitative analysis. The influence of COVID-19 has moved to new exclusive and disintegrating practices from the inclusion-cohesive religious tradition. Therefore, this study tries to find out ways on how to reduce exclusive perception and religious practices to a minimum level and how to disappear xenophobia. Amid the COVID-19 Pandemic, inclusive awareness and actions were re-established, and even social cohesiveness was fostered. This study concludes that in its deep conviction nature, theology can change exclusive behaviour to be inclusive if it is based on the religious principles that are raised in response to human events. In this case, the Muslim community in a village can change the fear of COVID-19 pandemic to be a reducer of the panic based on the support of the religious doctrines.Contribution: This article used a collaborative self-ethnography with a religious socio-anthropological viewpoint. This study could help to solve social problems through theological convergence in Islamic milieu, especially that of the government’s formal Islamic organisation and organic Islamic leaders of the society. (shrink)

The coronavirus pandemic (COVID-19) has badly affected the social, physical, and emotional health of workers, especially those working in the healthcare sectors. Drawing on social exchange theory, we investigated the effects of participative leadership on employees’ workplace thriving and helping behaviors among frontline workers during the COVID-19 pandemic. In addition, we examined the moderating role of a leader’s behavioral integrity in strengthening the relationship between participative leadership, and employees’ workplace thriving and helping behaviors. By using a two-wave time-lagged design and (...) data collected from 244 healthcare workers, a moderated hierarchal regression was implemented to test the proposed hypotheses. As hypothesized, participative leadership predicted employees’ workplace thriving and helping behaviors. The leader’s behavioral integrity strengthened the relationship between participative leadership and employees’ thriving and moderated the relationship between participative leadership helping behaviors. Implications for research, theory, and practice are discussed. (shrink)

In this paper, we propose the introduction of a neutrosophic chi-square-test for consistency, incorporating neutrosophic statistics. Our aim is to modify the existing chi-square -test for consistency in order to analyze imprecise data. We present a novel test statistic for the neutrosophic chi-square -test for consistency, which accounts for the uncertainties inherent in the data. To evaluate the performance of the proposed test, we compare it with the traditional chi-square -test for consistency based on classical statistics. By conducting a comparative (...) analysis, we assess the efficiency and effectiveness of our proposed neutrosophic chi-square-test for consistency. Furthermore, we illustrate the application of the proposed test through a numerical example, demonstrating how it can be utilized in practical scenarios. Through this implementation, we aim to provide empirical evidence of the improved performance of our proposed test when compared to the traditional chi-square-test for consistency based on classical statistics. We anticipate that the proposed neutrosophic chi-square-test for consistency will outperform its classical counterpart, offering enhanced accuracy and reliability when dealing with imprecise data. This advancement has the potential to contribute significantly to the field of statistical analysis, particularly in situations where data uncertainty and imprecision are prevalent. (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 article attempts to evaluate emotive meanings across languages and cultures expressed and elicited semiotically from viewers. It investigates the challenges of subtitling emotive feelings in the American filmHomeless to Harvard(2003) into Arabic. It adopts Paul Thibault’s (2000. The multimodal transcription of a television advertisement: Theory and practice. In Anthony Baldry (ed.),Multimodality and multimediality in the distance learning age, 311–385. Campobasso: Palladino Editore) method of multimodal transcription and Feng and O’Halloran’s (2013. The multimodal representation of emotion in film: Integrating cognitive (...) and semiotic approaches.Semiotica197(1/4). 79–100) framework of the multimodal representation of emotion to formulate strategies for subtitling emotion from English into Arabic. Additionally, Feng and O’Halloran’s (2013) framework is adapted to show how stylistic choices (e.g., cinematography, music, soundtracks, etc.) and semiotic expressions can elicit emotion from viewers. The social semiotic model is employed to investigate how emotive representation is realized through verbal and non-verbal items. The findings showed that the filmmakers had properly used stylistic choices and various semiotic techniques to elicit emotion from the viewer derived from the emotion of the film’s heroine. (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)

The COVID-19 pandemic has caused a record global crisis, particularly and extremely, for the service sectors. Due to extensive security measures, many service sector employees have to work remotely to maintain services. Drawing upon the conservation of resources theory, this research investigates the impact of servant leadership on the task performance of employees in virtual working environments during the COVID-19 crisis. Our theoretical model was tested using data collected from 335 individual employees in the education sector of Pakistan. SPSS version (...) 26.0 was applied to find the hypothesized relationship between the study variables. To find the indirect mediating effect, we applied Model 4; for moderation, we applied Model 1; and for the moderation and mediation effect, we applied Model 7 of the Process Macro model of Hayes. The results of the study revealed that servant leadership is positively related to task performance in a virtual environment during crises. Furthermore, psychological empowerment partially mediates the relationship between servant leadership and task performance. Perceived supervisor support positively moderates the relationship between servant leadership and task performance. Moreover, the indirect effect of servant leadership on task performance via psychological empowerment is moderated by perceived supervisor support. The results provided guidance to the educational sector on how to lead effectively in times of crisis when service sector employees work predominantly in virtual environments. The theoretical and practical implications of these findings are discussed. (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)

Could some social kinds be natural kinds? In this paper, I argue that there are three kinds of social kinds: 1) social kinds whose existence does not depend on human beings having any beliefs or other propositional attitudes towards them ; 2) social kinds whose existence depends in part on specific attitudes that human beings have towards them, though attitudes need not be manifested towards their particular instances ; 3) social kinds whose existence and that of their instances depend in (...) part on specific attitudes that human beings have towards them . Although all three kinds of social kinds are mind-dependent, this does not make them ontologically subjective or preclude them from being natural kinds. Rather, what prevents the third kind of social kinds from being natural kinds is that their properties are conventionally rather than causally linked. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2017 Heft: 216 Seiten: 297-316.