Bu çalışmada Çorlulu Ali Paşa ve Çorlulu Ali Paşa Külliyesi hakkında kısa bir bilgi verilerek Çorlulu Ali Paşa tarafından yaptırılan kütüphane, kütüphanenin tamiri, bu kütüphanede mevcut olan ilk kitapların isimleri ve hangi alanda oldukları ayrıntılı olarak açıklanmış ve 18. yüzyıl Osmanlı entelektüel dünyasında ne tür eserlerin okunduğuna dair ipuçları sununulmuştur. Çorlulu Ali Paşa tarafından Parmakkapı yakınında Simkeşhane’nin bulunduğu bölgeye 4 Muharrem 1121/16 Mart 1709 yılında inşası tamamlanan câmi‘-i şerîf, dârü’l-hadîs, hânkâh, imâret, kütüphane gibi bölümleri ihtiva eden bir külliye inşa edilmiştir (...) Çorlulu Ali Paşa Kütüphanesi farklı tarihlerde tamir edilmiştir. 1894’de meydana gelen büyük deprem neticesinde zarar görmesi nedeniyle tamirata ihtiyaç duyulmuştur 7 Cemaziyelevvel 1314/14 Ekim 1896 tarihli tezkire ile depremde hasara uğrayan medrese ve kütüphanenin tamir edilmesi belirtilmiştir. 1901 yılında ise tekrar kütüphanenin tamirine ihtiyaç duyulmuştur. Kütüphanenin kurulma tarihine yakın olması ve kütüphanedeki ilk kitaplar olabilmesi düşüncesiyle makalede temel alınan defter Başbakanlık Osmanlı Arşivi’nde, Başmuhasebe Muhalefat Halifeliği Kalemi Defterleri arasında yer almaktadır. Defter ebrulu, 15x39,5 ebadındadır ve sayfa usülüyle numaralandırılmıştır. Toplam sayfa sayısı 24, numaralı boş sayfalar 1-3, 17-24’dür. Defterde ilk kayıttan anlaşılacağı üzere 20 C 1136/16 Mart 1724 tarihinde Çorlulu Ali Paşa Kütüphanesi’nde bulunan kitapların listesi verilmiştir. Defterde kütüphanede yer alan kitaplar tefsir, hadis, fıkıh gibi alan başlıkları altında sıralanmış ve cilt sayıları verilmiştir. Bazı eserlerin yazarlarının yazılmasına karşılık bazı eserlerin yazarları verilmeyip sadece eser ismi belirtilmiştir. Bu makaledeki amaç 18. Yüzyılda Osmanlı kütüphanelerinin birinde ne tür kitapların bulunduğu ve Osmanlı aydın kesiminin hangi türden kitaplara yoğun ilgi duyduğunu anlayabilmektir. Eserin sonunda defterin transkripsiyonu verilmiş ve kütüphane içerisinde hangi türde eserin daha fazla olduğu, türü ve miktarı grafiklerle analiz edilmiştir. (shrink)

Gayretimin bir kısmı bilim dünyasına hizmet, ama diğer çok mühim bir gayesi ise; koskoca bir İslam aleminin yitirmiş olduğu kendine hürmeti, güveni ve insanlık tarihindeki yerini hatırlatmak, kaybettiklerini inşa etmek içindir. Prof. Dr. Fuat Sezgin Prof. Dr. Fuat Sezgin anısına ithaf ettiğimiz Felsefe ve Din Bilimleri Özel Sayımıza hoşgeldiniz. Prof. Dr. Fuat Sezgin, 24 Ekim 1924 tarihinde Bitlis’te dünyaya gelen Fuat Sezgin, il-kokulu Doğubayazıt’ta, ortaokul ve liseyi ise Erzurum’da bitirdikten sonra 1943 yılında İstanbul’a geldi. İstanbul Üniversitesi şarkiyat (Doğu bilimi) Araştırmaları (...) Enstitüsü’nde ünlü Alman şarkiyatçı Prof. Dr. Hellmut Ritter’in (1892-1971) öğrencisi olan Sezgin, Ritter’in tavsiyesi üzerine İslâm bilimlerine yöneldi. 1951’de İstanbul Üniversitesi Edebiyat Fakülte-si’den mezun olduktan sonra Arap Dili ve Edebiyatı alanında “Buhârî’nin Kaynakları Hakkın-da Araştırmalar” başlıklı teziyle doktorasını tamamladı. Bu çalışmasıyla, hadis kaynağı olarak İslâm kültüründe önemli bir yere sahip olan Buhârî’nin sözlü kaynaklar yerine yazılı kaynaklara dayandığı tezini ortaya attı. Doçent unvanını 1954 yılında alan Sezgin, 1960 askeri darbesinin ardından üniversi-telerden uzaklaştırılan 147 akademisyen arasında kendi adının da bulunması üzerine 1961’de Türkiye’den ayrıldı ve çalışmalarına Goethe Üniversitesi’nde (Frankfurt) devam etti. Câbir bin Hayyân hakkında hazırladığı ikinci tezini 1965’te Goethe Üniversitesi Doğa Bilimleri tarihi Enstitüsü’ne sunan ve bir yıl sonra profesörlüğe yükseltilen Sezgin, aynı yıl kendisi gibi şarkiyatçı olan Ursula Sezgin ile Evlendi. Alanında şimdiye kadar yazılan en kapsamlı eser kabul edilen Geshichte des arabisc-hen Schrifttums (Arapça Yazma Eserler Literatürü Tarihi) başlıklı kapsamlı eserinin ilk cildini 1967’de yayımlayan Sezgin, 1978’de Kral Faysal İslâmi İlimler Ödülü’ne lâyık görüldü. Bu ödül nedeniyle kendisine takdim edilen maddi desteği değerlendirerek 1982’de Goethe Üniversitesi Arap-İslâm Bilimleri Tarihi Enstitrüsü’nü, ertesi yıl ise bu enstitü bünyesinde, tarih boyunca Müslüman bilim insanlarının icat ettiği 800’den fazla bilimsel alet ve düzene-ğinin modellerinin sergilendiği İslam Bilim ve teknoloji Müzesi’ni kurdu. Bu müzenin bir benzerini 2008 yılında istanbul’da kuran Sezgin, 2010 yılında Prof. Dr. Fuat Sezgin İslam Bilim Tarihi Araştırmaları Vakfı’nın kuruluşuna öncülük etti. Kahire Arap Dili Akademisi, Şam Arap Dili Akademisi, Fas Rabat Kraliyet Akademisi, Bağdat Arap Dili Akademisi, Türkiye Bilimler Akademisi şeref üyeliği de dâhil olmak üzere çok sayıda ödül ve nişana layık görülen Sezgin’e; Erciyes Üniversitesi, Atatürk Üniversitesi, Süleyman Demirel Üniversitesi ve İstanbul Üniversitesi tarafından fahri doktora unvanları verildi. Frankfurt am Main Goethe Plaketi, Almanya Üstün Hizmet Madalyası, İran İslâmi Bilimler Kitap Ödülü ve Cumhurbaşkanlığı Kültür ve Sanat Büyük Ödülü ile taltif edildi. Prof. Sezgin’in öncülüğünde kurulan İstanbul İslâm Bilim ve teknoloji tarihi Müzesi, Kültür ve Turizm bakanlığı 2016 özel Ödülü’ne lâyık görüldü. Arapça, Süryanice, İbranice, Latince ve Almanca başta olmak üzere 27 dil bilen Prof. Dr. Fuat Sezgin, 30 Haziran 2018’de İstanbul’da vefat etti ve Gülhane Parkı’ndaki İstanbul İslâm Bilim ve teknoloji tarihi Müzesi’nin bahçesine defnedildi. Vefatının ardından, 2018/6 sayılı Cumhurbaşkanlığı genelgesi ile 2019 yılı “Prof. Dr. Fuat Sezgin Yılı” olarak ilân edildi. Cumhurbaşkanlığı genelgesinde "İslam kültür ve medeniyetinin daha iyi anlaşılmasını sağlamak ve onu yeni nesillere en doğru şekilde aktarmak amacıyla yapılacak söz konusu çalışmalara ilgili tüm kamu kurum ve kuruluşlarınca her türlü destek ve katkının sağlanması hususunda gereğini rica ederim." İfadelerine yer verilerek Fuat Sezgin’in ülke sathında anlatılması ve düşüncelerinin anlaşılması için çeşitli faaliyetlerin yürütülmesi istenmişti. Koordinasyon Merkezi olarak da Kırıkkale Üniversitesi seçildi Dünyanın önde gelen bilim tarihçilerinden olan, İslam Bilim Tarihi alanındaki çalışmaları bulunan Prof. Dr. Fuat Sezgin’i gelecek nesillere tanıtmak, fikirlerini anlatmak amacıyla Sivas Cumhuriyet Üniversitesi tarafından da birçok faaliyet yapıldı. Dünyanın önde gelen bilim tarihçilerinden Prof. Dr. Fuat Sezgin’e, İslam Bilim Tarihi alanındaki çalışmalarından dolayı Üniversitemiz tarafından “Fahri Bilim Doktoru” unvanı verildi. Prof. Dr. Sezgin’e fahri bilim doktoru unvanı verilmesi dolayısıyla Üniversitemiz Kül-tür Merkezi’nde düzenlenen tören İstiklal Marşımızın okunması ve saygı duruşuyla başladı. Programa Rektörümüz Prof. Dr. Alim Yıldız, Sivas Belediye Başkan Yardımcısı Ah-met Özaydın, Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Uzun, öğretim elemanları ve öğrenciler katıldı. Rektörümüz Prof. Dr. Alim Yıldız yaptığı açış konuşmasında, "İnsanlara İslam bilimlerinin gerçeğini tanıtmak, benlik duygularını olumsuz etkileyen yanlış yargılardan onları kurtarmak ve ferdin ehemmiyetine olan inancı kazandırmak amacıyla İslam Bilimi Tarihi araştırmalarına adanmış bir ömürdür Prof. Dr. Fuat Sezgin Hocamız. Öyle büyük bir otoritedir ki onu anmadan, onun hazırladığı eserlere bakmadan, bilim tarihiyle, İslam tarihiyle ilgili ortaya bir şeyler sunabilmek çok zordur. Bilim tarihinin en çalışkan, en birikimli bilim insanlarından biridir. İslam tarihine, İslam düşüncesine, İslami eserlere ve bilim dünyasına vermiş olduğu katkılarıyla bir medeniyet kâşifi, eşi bulunmaz bir değer ve ‘darbeler neden kötüdür’ sorusunun mücessem cevabıdır Prof. Dr. Sezgin. Bizim medeniyet ve kültürümüzde kültür, sanat ve beşerin, Yaratıcının her eserinde müşahede ettiği güzellikleri, çeşitli yol ve yöntemlerle ortaya koymasının vasıtasıdır. Bilgiyi hikmetle taçlandırıp irfana ulaştırmadıkça hiçbir şeyi yerli yerine oturtamayız." dedi. Konuşmanın ardından Rektör Yıldız, 93 yaşındaki Prof. Dr. Fuat Sezgin’e cübbe giydirdi. Daha sonra Sezgin katılımcılara ‘Arap İslam Tarihinden Bazı İzlenimler’ konulu ders verdi. Prof. Dr. Fuat Sezgin, “İnsanların bilgi tarihi ile ilgili verileri yazılı olarak kaydetme gayreti, politik tarihe olana nispetle tesadüflere ve keyfi değerlendirmelere göre çok geri zamanlarda oldu. İslam bilim tarihi yüksek ve kaliteli görüşleri yansıtır. Bunları burada sunamayacağım. Birçoğunu Arap-İslam tarihi adlı kitabımın bugüne kadar çıkmış olan 17. cildinde kaydetmeye çalıştım. Onu İstanbul’da Gülhane Parkı’nda İslam Tarihi Araştırmaları Vakfı yayınları arasında bulabilirsiniz.” dedi. Prof. Dr. Sezgin “Bilimler tarihinin verilerini değerlendirmekte, yaşanılan zamanın etüt şartını gözden kaçırılmasının esas olması gerektiğini anladım ve henüz kitabımı yazma-ya başlamadan rastladığım Fransız Coğrafya tarihçisi Joseph Toussaint Renaud (1795-1867)’un şu sözleri beni çok etkilemişti. “Tesadüf teknik ve sanatın ilerlemesinde çok büyük bir rol oynamaz. İnsanlar buluşlarında devamlı bir şekilde birden bir sıçrayışla değil, adım adım hareket eder. Her zaman aynı hızda değil, fakat devamlı olarak insan icat etmez. Olanı ilerletir.” ifadelerine yer verdi. Konuşmasının sonunda Prof. Dr. Sezgin, “Benim 65 yıldır yaymaya çalıştığım Arap İslam bilimleri tarihi hemen hemen her gün beni hayata bağladı. İslam dünyasında büyük bir hızla ilerleyen bilimler MS. 8. yüzyıldan itibaren Fransa ve İngiltere’ye diğer taraftan 10 ve 11. yüzyıldan itibaren Sicilya’ya ve İtalya’ya 9. yüzyıldan itibaren Bizans’a ulaştılar. Avrupa-lılar teknik bilimleri diğer bilimlere nazaran daha kolay anlıyor ve alabiliyorlardı. Bu anlam-da onlar 16. yüzyılda bazı yönlerde Müslümanlara ulaşmaya hatta onları geçmeye başladılar.” ifadelerini kullandı. Programın sonunda Rektörümüz ve Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Duman, Prof. Dr. Fuat Sezgin’e tezhipli bir tablo hediye ettiler. 2019 Prof. Dr. Fuat Sezgin Yılı kapsamında Sivas Cumhuriyet Üniversitesi Merkezî Kütüphanesi’ne Prof. Dr. Fuat Sezgin’in ismi verildi. Ayrıca Üniversitemiz Rektörlüğü tarafından düzenlenen 5’inci Hazan Şiir Dinletisi Sezgin anısına ithaf edilmiştir. 2019 yılının Haziran ayı içerisinde ise Üniversitemiz Rektörlüğü öncülüğünde ve İlahiyat Fakültesi Dekanlığınca ile Sivas Merkez Ulu Cami’de merhum Prof. Dr. Sezgin için Kur’an-ı Kerim tilaveti ve Mevlid-i Şerif programı gerçekleştirilmiştir. Son olarak üniversitemiz rektörlüğü tarafından desteklenen ve Sivas Cumhuriyet Üniversitesi İlahiyat Fakültesi tarafından yayımlanan Cumhuriyet İlahiyat Dergisi’nin 23. Cilt 3. Sayısı (Felsefe ve Din Bilimleri Özel Sayısı) Prof. Dr. Fuat Sezgin anısına ithaf edilmiştir. Felsefe ve Din Bilimleri alanından birçok güncel ve ilgi çekici araştırmayı bir araya getirdiğimiz sayımızı sizlere sunmaktan heyecan ve mutluluk duyuyoruz. Bize emanet edi-len değerli çalışmaları uluslararası alana taşımak için geniş bir ekiple tüm gayretimizi gösterdiğimizi ifade etmek isteriz. Yeni sayımızda başta makale sahibi değerli bilim insanlarımıza, yayın, danışma ve hakem kurullarımıza, Rektörlüğümüz Basımevi personeline ve özellikle dergimizin yayın aşamasında yadsınmaz emekleri olan alan editörlerimiz Dr. Öğr. Üyesi Adem Çiftçi, Arş. Dr. Öğr. Üyesi Gör. Fatma Kurttekin, Arş. Gör. Maruf Çakır, Arş. Gör. Alper Ay, Arş. Gör. Esma Güneş, Gör. Bayram Ünce, Arş. Gör. Sena Kaplan, Arş. Gör. Gülistan Aktaş,Arş. Gör. Hamit Demir Arş. Gör. Merve Yetim, Arş. Gör. Rukiye Göğen, Arş. Gör. Ömer Faruk Özbek, Arş. Gör. Salime Bera Kemikli, Arş. Gör. Naim Yaman, Arş. Gör. Sema Tombul, Arş. Gör. Nurgül Akdoğan, Arş. Gör. Ayşe Mine Akar, Arş. Gör. İlknur Bahadır ile Arapça dil editörü Prof. Dr. Ömer Faruk Yavuz ve İngilizce dil kontrolü sorumluluğunu üstlenen alan editörlerimiz Dr. Miyase Yavuz Altıntaş, Uzm. Zeynep Yücedoğru, Dr. Öğr. Üyesi Zuhal Ağılkaya Şahin, Dr. Metin Güven ve Dr. Kenan Tekin’e teşekkür ederiz. Dergimizin 23. Cilt 2. ve 3. Sayı (Özel Sayı)’larından itibaren Yazı İşleri Müdürü olarak Dr. Ahmet Çelik’in görevlendirildiğini bildirir kendisine yeni görevinde başarılar dileriz. Önceki sayılarımızda dergimizin Yazı İşleri Müdürlüğünü ifa eden Doç. Dr. Ali Yılmaz’a teşekkürlerimizi sunarız. 15 Haziran 2020’de yayınlanacak bir sonraki sayımız için makale kabul tarihlerinin yayın kurulumuz tarafından 1 Ocak- 15 Mart olarak değiştirildiğini hatırlatır çalışmalarınız-da kolaylıklar dileriz. (shrink)

Normal 0 21 false false false PT-BR X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} Este artigo investiga alguns usos da metáfora da linguagem como cálculo em Wittgenstein. A metáfora do cálculo emerge, nos anos 30, numa interlocução com o referencialista, e é ali instrumental na recondução do olhar filosófico para os usos (...) efetivos do simbolismo linguístico. Contudo, foi levada longe demais, ao sugerir uma imagem da linguagem composta apenas de inferências à maneira dos sistemas de regras fechados. Isto embargaria certa expansão pragmática do contexto criterial da análise conceitual. Mas a aplicabilidade do símile do cálculo não é invalidada. A metáfora será reativada em manuscritos posteriores, sempre e quando puder servir aos mesmos propósitos do período intermediário, à medida que o ambiente dialógico convoque novas vozes dogmaticamente referencialistas. Ainda assim, é nos manuscritos intermediários que melhor se esclarece o seu funcionamento. Tal movimento exemplifica, por fim, um método filosófico que não procede por meio da superação de problemas à maneira científica. (shrink)

Many mawlids (mawlid al-nabī) have been written as a reflection of the love for the prophet Muhammad. Süleymān Çelebi’s (d. 825/1422) Wasila al-nacāt, has been seen as the founding work in Turkish literature in this category. The effect of Wasila al-nacāt has continued for centuries, and inspired many other mawlids. One of them is Enverī Erzincānī’s work named Mawlūd al-sharīf (Sumbul al-gulzār al-kalām al-kadīm). In literature tradition, mawlids are written in masnawī in ​​verse form, Mawlūd al-sharīf was written in style. (...) ode. In this respect, the work can be seen as an exception between the other ones. Another remarkable aspect of the work is the similarity between the two stories in Nasibī al-mawlid which is estimated to be written in XV. or XVI. century. Until now, no academic work has been done about Mawlūd al-sharīf. The sources that provide information about Mawlūd al-sharīf report about, two copies, one in Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi) and the other in Kastamonu Manuscript Library (Kastamonu Yazma Eserler Kütüphanesi). Research showed that the copy in Kastamonu was in fact another copy of Wasila al-nacāt another copy of Mawlūd al-sharīf was also found in the Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). The number of couplets of Mawlūd al-sharīf has increased to 202 with the finding of the second copy. About the author of the work that is approximatly written in the XVII. or XVIII. century no information could be found. This study, introduces the Mawlūd al-sharīf and its authors, compares it with Wasila al-nacāt and presents an critical analysis of the text.Summary: The term mawlid means birth, birth time and place of birth. It was used to describe works such as the birth of the Prophet, miracles and the death of the Prophet. Next to these there also many mawlids about the lifes of Fatīma the daughter of the Prophet and her husband Alī, and few about the lifes of a spiritual guide. The first examples of this type seen in Arabic literature are Ibn Dihya al-Kalbī (d. 633/1235), Muhammad al-Azafī (d. 633/1236) and Cafar b. Hasan al-Barzancī (d. 1177/1764); Muhammad b. Masūd el-Kāzarūnī (d. 758/1356) and Sūzanī (d. 569/1173). The celebrations related to mawlid have turned into ceremonial form in the era of the Fatimies. The Fatimies held, Mawlid-al-Alī, Mawlid al-Hasan, Mawlid al-Husayin and Mawlid al-Fatīma ceremonies next to the Prophet’s. The first mawlid ceremony in the form of today was seen in the time of Muzaffar al-Dīn Gokboru (d. 630/1233).Different ideas have been put forward about the first mawlid text in Turkish literature, but Süleymān Çelebi’s Wasila al-nacat has been accepted as a pioneer work in the recognition and love of this kind. Many mawlids were written with the influence of Wasila al-nacat. The likeness of the content and the motifs of the majority of mawlids to Wasila al-nacat is interpreted as a strong sign indicating its importance in this genre. The translation of Wasila al-nacat into Arabic, Circassian, Greek, Kurdish, Tatar, Sawamish, English, German, Albanian, Bosnian... languages ​​should be considered as a factor that exposes its breadth.It is estimated that around 200 Turkish mawlids have been written, but this number is increasing with new studies. One of these mawlids is the work of Enverî Erzincānī called Mawlūd al-sharīf Ethem Erkoç and Mehmet Fatih Köksal are the researchers who have been aware of the existence of this work for the first time. Both researchers mention that the work has 142 couplets and the only copy is that in the Çorum Hasanpasha Writing Works Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). In his work called Mawlid-nāma Köksal states that there is a second copy of the work, but the copy of Kastamonu, which is known as the second copy, is actually a copy of Wasila al-nacat. In the present study, another more bulky version of Mawlūd al-sharīf was recorded in Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). In the catalogs of the National Library (Milli Kütüphane) and Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi), the mawlid is indicated as Persian; the reason fort his mistake might be, the fact that the first twelve of the text is Persian.Although there were many poets who used the pseudonym Enverī there is no poet in Turkish literature, who was from Erzincan and wrote a mawlid with the same pseudonym. It was understood that the poet was a sayyid.In five places the author’s name or pseudonym is mentioned. His work shows that he is from Erzincān and that he has a mawlid. As a mawlid poet Enverī, adopted a quite ambitious style. He praises himself for writing in Persian, being the best Persian speaker in this area, and boasted his pure character and wise poetry.In the headlines of the copies the work is called Mawlūd al-sharīf / Sunbul al-gulzār al-kalām al-kadīm. Therefore, it would be more appropriate to consider the work as a double name sage. The copies do not include a record of the copyright date of the work. According to the second copy, which is shorter and which has the impression that it is incomplete, the work was copied in 1249/1833. It can be said that the Mawlid was written in the XVII. or XVIII. century because of its language and style.In the mawlid tradition of writing mawlid, generally masnawī form was preferred. Rarely some mawlids were conposed in verse styles. One of these works, which are two for now, is the one in which Çizmeci-zāde Vehbī wrote the couplets of Wasila al-nacat in sixth verse form. The other one is the Mawlūd al-sharīf of Enverī Erzincān. Mawlūd al-sharīf was written entirely in the form of an ode, except of two stories with 48 couplets must have been added later. The work with 202 couplet was separated from Wasila al-nacat and other mawlids in terms of starting with a Persian tawhid and using the style of an ode. Because of the small number of citations, the subjects described in Wasila al-nacat have not been contacted or have been summarized. Mawlūd al-sharīf is one of the shortest ones. Because of the small number of couplets of Mawlūd al-sharīf, the subjects described in detail in Wasila al-nacat are either not mentioned or only summarized. The work, consists of two major sections: The birth of the Prophet and the miracle of miraj. The remarkable feature of Mawlūd al-sharīf is that the two stories told are identical to the stories in Nasībī Mawlid (XV. or XVI. century). The first story tells how, a Jewish couple living in Baghdad became Muslims because of their respect for the mawlid ceremony. The second story tells about, a young named Alī who organized a mawlid ceremony with little money left from his mother and therefore died with faith. Surprisingly, this similarity is seen in the content and narrative forms of the stories in both texts. The fact that the comparative stories are almost the same makes on think of the possibilities of imitating, quoting or saving rather than an impression of the author by the previous text. Taking into account the chronological time, it seems more likely to accept the quotations in the Mavlūd al-sharīf as duplicating. Writing the stories in Mawlūd al-sharīf after the main chapters and the line differences in the rulers reinforce the impression that the stories are added later. (shrink)

Imāmiyya holds that the theory of imāmate must rely on scriptural evidence and designation and that the Imām, the successor to Muḥammad, is in charge of all political and religious issues. The authority of the Imām includes some religious and social duties such as executing the legal punishments, collecting almsgiving, sustaining social order and declaring holy war. The fulfillment of these duties requires actual leadership of the Imām or his deputy. With the beginning of the great occultation in 329/941, there (...) was an uncertainty among the Imāmiyya followers about who would uphold these responsibilities. In this period, Shīʿī ʿulamā began to undertake the duties of the Imām in order to overcome this uncertainty and to avoid the possible schism. In the beginning, this delegation of authority was limited to the religious sphere; but, later, its scope gradually became wider. This process of delegation of power, which covers a long process, needs to be examined in its various periods. In this study, this subject will be considered with special reference to the scholars of the fifth century of hijra (hijrī). An effort is made in this article to reveal how the issues of the Imām’s powers are discussed in the context of the problem of expanding or narrowing the authority of the scholars who played significant roles in systemization of Uṣūlī (rationalist) thought in the period after Shaykh al-Mufīd.Summary: In the issues of Imām/Caliphate which led to political division among Muslims after the Prophet Muḥammad, Imāmī Shīʿa opines that the Imāmate theory relies on scriptural evidence and designation. According to this theory, apart from scriptural evidence and designation, personal qualities such as immaculacy, knowledge, bravery, and vantage are found in Ali, Ḥasan, Ḥusayn and nine people from the lineage of Ḥusayn. The Imām as a successor to the Prophet Muḥammad is a person who has both religious and political power which includes implementation of punishments, collecting alms, ensuring justice, declaring holy war. For the Imāmī Shīʿa, there is a need for imām or his deputy who has absolute power to fulfill these duties.Imāmī Shīʿa, who held that the disappeared twelfth Imām would return back to restore justice in the world, had to confront various problems in finding solutions to some issues related to the existence of Imām himself, as well as theological issues during the period of great occultation. Particularly, the period of great occultation (329/941), in which the link with the Imām was severed completely, the Shīʿī community were uncertain on how to fulfill the responsibilities of the Imām probably due to the lack of religious sources. Shaykh al-Mufīd draws attention to the issue of khums (a one-fifth share of the spoils of war and of other specified forms of income). In this period of uncertainty, the Shiite scholars came into prominence in order to fill the gap and to prevent the social disorder. Referring to a tawqī‘ (rescript) from the Twelfth Imām, they claimed that they would take responsibility for the Twelfth Imām on his behalf. In the beginning, the delegation of the power was limited to the religious sphere. It was gradually extended to other spheres by the contribution of some scholars. It reached the largest dimension with the implementation of “wilāyat al-faqīh” theory.From that period until our times, the era when Sharīf al-Murtaḍā and his disciples lived can be considered as the beginning of this period. In the fifth century when Sharīf al-Murtaḍā and his disciples lived the delegation of power was limited to the religious sphere. In this article, how the scholars who played a role in the systematization of Uṣūlī thought dealt with the issue of the limits of the authority of Imām and how they defined the role of the Imāmī jurists (faqīh) will be examined.Sharīf al-Murtaḍā and his disciples were sometimes cautious on the issue of the delegation of the power of Imām. They, however, pointed out the role of the faqīh in the occultation period in order to overcome the uncertainty. As a matter of fact, Shaykh al-Ṭūsī and al-Qādī Ibn al-Barrāj made significant contributions to the issues of collection and distribution of khums. However, Sallār al-Daylamī’s contribution to the subject is more crucial. He considered khums as the grace of God and believed that it can be allocated by taking into account the share of the Imām. They put forward the views that explained in details the role of the faqīh in the collection and distribution of alms. Even Ibn al-Barrāj opined that in the absence of Imām and his deputy alms are to be allocated to the Faqihs on the ground that they know better how to distribute it. Therefore, in the absence of Imām and his deputy, by suggesting that faqīh must be in charge of collecting and distributing alms, they proposed a remedy in an early period.On the issue of leading the Friday prayer (ṣalāt al-jum‘a), which is one of the social duties of Imām, Sharīf al-Murtaḍā and his disciples considered the presence of the Imām or his deputy as a condition for a valid Friday prayer. In addition to this condition, Al-Ḥalabī, also added that a person who meets the necessary conditions can be also considered in leading Friday prayer. This addition by Ḥalabī was an important contribution to the solution of the problems encountered during the period of great occultation on both Friday prayer and delegation of Imām religious and political authorities to faqīh. On the other hand, Sallār, another disciple of Sharīf al-Murtaḍā, opposed the idea of the faqīh leading the Friday prayer in the absence of the Imām even when the necessary conditions are met. It can be said that this approach of Sallār led to the opinion of some Imāmis which considered Friday prayer unlawful in the absence of Imām. In the occultation period, Sharīf al-Murtaḍā and his disciples showed a cautious attitude about the implementation of the punishments. They argued that only Imām could implement the punishments. However, the major step was taken by Shaykh Ṭūsī on the issue of who implements the punishments in the occultation period. He argued that the Imām’s designated the faqihs to implement the punishments. In addition to this subject, Shiite scholars discussed the issue of whether a Shiite officer under the reigning rule in the occultation period implemented the punishments. On this issue, Sharīf al-Murtaḍā compiled a treaty untitled Mas’ala fi’l-‘amal ma‘a’al-sulṭan. For him, the main criteria are whether such person has necessary responsibilities and qualifications. Sharīf al-Murtaḍā and his disciples also continued their master’s conciliatory attitude. In the final analysis, the contribution of Sharīf al-Murtaḍā and his disciples on the issue of who will undertake the duties and responsibilities of the Imām is crucial in the systematization of the idea of transferal of the power of the Imām to faqīh including political one. In fact, Sharīf al-Murtaḍā’s advice to take part in the existing administrations has been considered a way out for the scholars who want to establish relations with the authorities in the later periods. (shrink)

Each Olympic Games will offer fresh research material in the fields of social and sports philosophy. This article uses Beijing 2022 Winter Olympic Games (B2022WOG) as an illustration to discuss the difficulty in viewing sports as contributors to social progress. We have examined the phenomena of fusing classical Chinese philosophy with social sports philosophy, as exemplified by the current Olympic movement. The key finding is that the fusion of Eastern and Western cultures and civilizations is responsible for sports revival as (...) a social force in the modern era. As a result, new social cognition emerges. The leadership of the nations hosting the Olympic Games gains knowledge and the chance to showcase their own political, economic, and solid philosophical underpinnings. The B2022WOG, taking place in a completely new societal environment (COVID-19 pandemic, world power realignment), is used as a case study for analysis. Using this example, the artіcle shows the social significance of the Olympic Games and emphasizes that the social value of sports and the Olympic movement is reflected in the "spirit of fair competition" and the "spirit of peace", "human intelligence". This is a relatively new direction in the development of researcհ in the field of physical education and social philosophy, and the special contrіbutіon of this study is to study one of the promising trends in the development of sports, that is, the modern Olympic movement, integrated with the national culture of different countries, B2022WOG were utilized as a case study for research since they are taking place in a totally new social context (COVID-19 pandemic, realignment of global power). By using this illustration, the article highlights the social significance of the Olympic Games and stresses how the "spirit of fair competition", "spirit of peace" and "human intelligence" are reflections of the social worth of sports and the Olympic movement. This is a relatively new area of study in the fields of physical education and social philosophy, and the focus of this research is to examine one of the most encouraging developments in the field of sports — the modern Olympic movement — as it interacts with various national cultures. (shrink)

Experience with a group of mechanical engineering seniors at the University of Colorado led to an informal experiment with engineering students in India. An attempt was made to qualitatively gauge the students’ ability to appreciate a worldview different from the standard engineering worldview—that of a mechanical universe. Qualitative differences between organic and mechanical systems were used as a point of discussion. Both groups were found to exhibit distinct thought and behavior patterns which provide important clues for sensitizing engineers to environmental (...) issues in future educational initiatives. Cross-cultural and global dimensions of these initiatives are discussed. (shrink)

Second/foreign language teaching has been found as one of the most emotional professions worldwide. To generate optimal academic outcomes and run an effective education, teachers and students’ emotions and feelings must be positively cared for. Given the significance of emotions in L2 education, many studies have followed positive psychology and examined various positive constructs. Nevertheless, love, as a PP variable, has been ignored in education due to its cultural/religious sensitivities. Trying to dispel the myths, recently, a new trend called a (...) “loving pedagogy” has started to find itself a place in second language acquisition research and practice. Yet, proposing a model of its application and an agenda for its research has been overlooked by scholars in this domain. Motivated by this lacuna, this research article provided the conceptualization, definitions, research bases, practical models, and implications of a loving pedagogy for SLA practitioners and future researchers. (shrink)

A recent initiative at Muffakham Jah College of Engineering and Technology, Hyderabad, India, has resulted in setting up a program called Centre for Environment Studies and Socioresponsive Engineering which seeks to involve undergraduate students in studying and solving environmental problems in and around the city of Hyderabad, India. Two pilot projects have been undertaken — one focusing on design and construction of an eco-friendly house, The Natural House, and another directed at improving environmental and general living conditions in a slum (...) area. The paper describes our attempts and experience of motivating our students to take interest in such projects. In an interesting development we invited a member of a student-faculty team at Massachusetts Institute of Technology (M.I.T.) that is doing a project in Nepal on safe drinking water. We report in our paper how the presentation by the guest from M.I.T. served as a catalyst for generating interest among civil and mechanical engineering students in our own projects. The paper includes contributions from one of our students and the M.I.T. staff member, reporting on their experiences related to the slum development project. (shrink)

Timetabling problems are specific types of scheduling problems that deal with assigning certain events to the timeslots. This assigning is subject to certain hard constraints that should be achieved to get a feasible timetable and soft constraints that must meet as many as possible during forming a feasible schedule. This paper introduces an adaptive tabu search. Eleven benchmark datasets of the year 2002 are applied to show the effectiveness of the introduced algorithm. These datasets consist of 5-small, 5-medium, and 1-large (...) dataset. As compared to other methods from previous works, the proposed algorithm produces excellent timetables, in comparison with the algorithms as well as the current results, the mathematical results showed the high effectiveness of the suggested algorithm. It has a minor deficit on the medium or the small problem adaptive Tabu, and the tabu search relies on the tabu list and penalty cost when the change in the penalty cost is checked; if it is still unchanged for the period of iterations (1,000 iterations), the tabu list reduces automatically by (−2); furthermore, the tabu list remains constant. (shrink)

IntroductionAn individual’s level of mindfulness can predict his/her level of general health, anxiety, and anger. If we have a valuable tool for measuring mindfulness, we can predict such factors more concisely. Therefore, the aim of this study was to compare a narrowband and a broadband mindfulness scale in predicting the level of general health, anxiety, and anger in a general population.Materials and MethodsThis was a cross-sectional study on an Iranian general population from September 22, 2020 to April 14, 2021. The (...) convenience sampling method was used. Data were collated via electronic and paper forms of the Relaxation/Meditation/Mindfulness Tracker t-Persian version, the Freiburg Mindfulness Inventory- Short-Form-Persian version, the General Health Questionnaire, the trait anxiety section of the State–Trait Anxiety Inventory, and the trait anger section of the State–Trait Anger Expression Inventory-2.ResultsThe FMI-P predicted 0.05% of GHQ variance while the first and third levels of RMMt-P predicted 0.145%. The FMI-P predicted 0.19% of anxiety variance, while the first and third levels of RMMt-P predicted 0.195%. The FMI-P predicted 0.0% of anger variance, while the first, second, and third levels of RMMt-P predicted 0.08%. RMMt-P Level 1 was a better predictor of general health, anger, and anxiety.ConclusionThe current study found that the RMMt-P was a better predictor of general health and anger than the FMI-P. These findings suggest that the type of questionnaire used in the study of mindfulness is important, but more research is needed to determine the extent of these relationships. (shrink)

BackgroundHealth care professionals face a number of problems during crises, such as the COVID-19. Studies addressed the prevalence of moral injury among healthcare professionals during the COVID-19 outbreak. Lack of a valid standard of moral injury among health care professionals is one of the factors that has made it difficult to identify and treat this complication. This study aimed to evaluate the psychometric properties of the Moral Injury Symptoms Scale-Health Care Professionals among health care professionals in Iran.MethodsThis study was conducted (...) to evaluate the validity and reliability of the MISS-HP. The sample included 455 healthcare professionals working in four teaching hospitals in Kerman, who were in direct contact with patients. In this study, face validity, content validity, construct validity, and internal reliability of the MISS-HP were evaluated. Demographic information questionnaire, the Moral Injury Symptoms Scale-HealthCare Professionals, General Health Questionnaire, and Impact of Event Scale were administered to study participants.ResultsThe MISS-HP was evaluated using translation-back translation technique. The content validity index of the items and the scale were 0.9 and 0.99, respectively. Exploratory factor analysis showed a three-factor structure in the MISS-HP that explained 57.49% of the variance. Confirmatory factor analysis indices were acceptable. The cut-off point of the questionnaire was 36.5. There was a positive and moderate correlation between the Persian version of MISS-HP, GHQ, and IES-R. The Cronbach’s alpha coefficient of the Persian version of MISS-HP was 0.70.ConclusionThis study found that the MISS-HP is a concise, comprehensive, valid and reliable scale for assessing moral injury among health care professionals in clinical or research settings. This scale will be helpful for managers and researchers to identify and plan health policies and improve the psychological state of health care professionals. (shrink)

Pitt :735–741, 2017) has argued that reductive representationalism entails an absurdity akin to the “paramechanical hypothesis” Ryle attributed to Descartes. This paper focuses on one version of reductive representationalism: the property-complex theory. We contend that at least insofar as the property-complex theory goes, Pitt is wrong. The result is not just a response to Pitt, but also a clarification of the aims and structure of the property-complex theory.

This article reports the findings of a field study conducted on the purchasing intentions of ethical consumers in India. We explored how the involvement of ethical consumers with social networking sites (SNSs such as Facebook, Twitter, Instagram, Snapchat, LinkedIn, and others) affects their intentions to buy ethical products. Applying an extended theoretical lens of theory of planned behavior and social capital, we present an analysis of a rich qualitative data. We identify and describe 7 dimensions, representing the 19 factors and (...) manifesting the informational, relational, and valuation usage of SNSs that explain their impact on the purchase intention of ethical consumers in India. We conclude by highlighting the decision-making role played by the ethical knowledge and price sensitivity of ethical consumers, reflecting the peculiarities and dynamics of ethical consumption in India. (shrink)

The goal of this study is to examine the argumentative functions of concessive yes, but… constructions. Based on interview transcripts, we examine the ways environmental activists negotiate their agreements and disagreements over climate change through yes, but… constructions. Starting from conversational analyses of such concessive sequences, we develop an account grounded in argumentative discourse analysis, notably pragma-dialectics. The analysis focuses on how in conceding arguments speakers re-present others’ discourse, what types of criticism they exercise through particular sequential patterns and which (...) argumentative techniques they saliently use. We show in particular that, in disputing the standpoints supported by the complex argumentation they encounter, speakers raise different types of criticism. We discuss how examining not only the sequencing of agreements and disagreements, but also the argumentative relations that generate these, may extend our understanding of such concessive constructions. (shrink)

Articles on moral and ethics according to Islamic teachings.

A number of innovative hermeneutical approaches emerged in Muslim exegetical discourse in the second half of the 20th century. Among these developments is a trend of systematic reform theology that emphasises a humanistic approach, whereby revelation is understood to be dependent not only upon its initiator, God, but also upon its recipient, Prophet Muhammad, who takes an active role in the process.Ali Akbar examines the works of four noted scholars of Islam: Fazlur Rahman, Abdolkarim Soroush, Muhammad Mujtahed Shabestari and Nasr (...) Hamid Abu Zayd. His study shows that the consequences of taking a humanistic approach to understanding revelation are not confined to the realm of speculation about God-human relations, but also to interpreting Qur'A nic socio-political precepts. And the four scholars emerge as a distinctive group of Muslim thinkers who open up a new horizon in contemporary Islamic discourse. (shrink)

Business Ethics, the Environment & Responsibility, Volume 31, Issue 2, Page 453-473, April 2022.

Volume 51, Issue 1, March 2024, Page 172-176.

The majority of studies on compliment response have investigated CR patterns and norms among different cultural groups and communities. The present study investigated the shifting of CR patterns across generations within the same speech community. To this end, 272 Persian speakers were chosen from among high school students and teachers. A discourse completion task with four complimenting situations was administered. The findings revealed that the new generation of Persian speakers, regardless of their gender, had shifted their CR patterns and overwhelmingly (...) accepted compliments. This change is attributed to the changing interpretations and conceptions of politeness and to the influx of English culture, through exposure to English media, internet, TV series, films, etc., among the new generation of Persian speakers. (shrink)

Søren Kierkegaard, in his essay "The Present Age," takes a hostile stance towards the press. This is because he maintains that the press prepares the ground for the emergence of nihilism. Hubert Dreyfus extends this idea to other information technologies, especially the Internet. Since Kierkegaard-Dreyfus’ attitude towards various forms of information technology originates from philosophical anthropology and a particular conception of the meaning of life, assessing the viability of the attitude they hold requires further critical scrutiny. This paper aims to (...) show that, although, Kierkegaard’s and Dreyfus' insights are important in understanding the dangers of information technology their approach concerning the meaning of life and human identity is a one-sided analysis of the problem situation; In particular, their reliance on "Unconditional Commitment" could bring about new undesired consequences. This paper emphasizes that an appropriate stance towards information technology needs, among other things, a richer and more effective philosophical anthropology; one that by utilizing religious-moral wisdom in a sensible manner, provides an effective way to safely benefit from various types of technology without falling into the abyss of nihilism. The paper further argues that we also need to provide an institutional control of technology through piecemeal social engineering in a democratic process. (shrink)

A model called the “semiotic ladder,” which consists of “consecutive semiotic squares,” is proposed in this paper, through which the meanings of the deep structure of a narrative can be depicted as fluid and dynamic. It shows the stages of producing meanings in the narrative, from beginning to end. To see this, several narratives in the epic and mythological genres are analyzed in order to discover their abstract and deep structural meanings, and to prove the dynamic nature of meaning in (...) the semiotic ladder. According to the analysis, the process of the semiotic ladder depicts the displacement and fluidity of narrative meanings using consecutive semiotic squares, and this pattern can be applied to and implemented in all narratives. Also, the semiotic ladder allows us to clearly observe the pattern of movement of the narrative subject schema in the path of accomplishing the object. (shrink)

Mansour Fahmy, one of the dramatic figures in modern Arab philosophical and social thought. He was the reformist and enlightenment figure in modern Arab history. He is also the owner of a notable current that was subjected to a violent attack that silenced him for a long time and forced him to "hide" physically. However, this did not eliminate the new opinions and positions that came at the beginning of the twentieth century towards the issue of women. He is the (...) first to write with a scientific methodology - from the point of view of sociology - on Islamic discourse and its dealings with women. he sought to differentiate between religion and the religious establishment, between the personality of the Prophet Muhammad and what later prevailed in the books of jurisprudence and others. When he discussed the headscarf issue, he concluded that it was the product of traditions and customs that the Hijab is not from the Islamic religion. Islamic law has nothing to do with the Hijab. Mansour Fahmy's creativity was at one of the sensitive stages in Egypt's modern history in which the political, social, national, cultural, and revolution clashed in each one. All this, in turn, identified the problem of Mansour Fahmy's intellectual personality in the battles of thought and politics. This research's main task is to redraw the features of his actual personality and the reality of his intellectual, social, and political positions. Besides, this study seeks to uncover the effect of philosophy on crystallizing Mansour Fahmy's critical personality and its role in laying the foundations of the critical vision with its practical, reformist, and enlightening dimensions. (shrink)

This chapter considers the “people” of any state as a manufactured homogenous entity and argues that the neo-liberal educational setup plays a cardinal role in their manufacture. As an alternative, I invoke Negri’s and Hardt’s conceptualization of “multitude” to both critique and look beyond the neo-liberal mechanizations of education. The multitude, I argue, sparks creativity and criticality owing to its emphasis on the immanent (rather than manufactured) forms of difference and divergence. I argue that critical pedagogy can play an important (...) philosophical role in sidelining the repressive regimentations of corporate globalization and education and help in the formation of a multitude instead of people. (shrink)

The book examines how the contemporary Indian situation poses a strict theoretical challenge to Habermas's theorization of the public sphere and employs the method of samvāda to critically analyze and dissect its universalist claims. It invites the reader to consider the possibility of imagining a normative Indian public sphere that is embedded in the Indian context-in a native and not nativist sense-to get past the derivative language of philosophical and political discourses prevalent within Indian academia. The book proposes that the (...) dynamic cooperative space between Indian political theory and contemporary Indian philosophy is effectively suited to theorize the native idea of the Indian public sphere. It underlines the normative need for a natively theorized Indian public sphere to further the multilayered democratization of public spheres within diverse communities that constitute Indian society. The book will be a key read for contemporary studies in philosophy, political theory, sociology, postcolonial theory, history, and media and communication studies. (shrink)

The purpose of this study is to investigate the end user perspective of advertising in Pakistan. This involves exploring and examining the consumer feedback about advertising from multiple dimensions. In this regard, survey was done for the current developments in literature so far, in order to discover a general pattern of consumer attitude that has been developing over time. This leads us to the realization that the advertising has been radically changing since its beginning with the change in literature. Advertisers (...) communicate with consumers through advertising, public relations, direct marketing, interactive/Internet marketing, sales promotion etc. organizations must use all available communication tools to communicate consumer and to create awareness about the need of consumer. Advertising is used to create awareness for products and services. Advertisers should know the needs of consumers, target audience, their culture, likes and dislikes. Advertising create feelings and satisfaction in consumer’s mind. Many food and beverage brands use advertising for the promotion of their products. Advergames have an advertisement for a product, service, or company and have become popular. Cultural frame work plays important role in advertising and consumer behavior. Music plays an imported role in advertising; it has recently attracted interest in marketing and consumer psychology. Music is key elements of the culture; it plays an important role in consumers’ perceptions, moods, and in the theme of the advertisements. (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)

This article assesses the prospects of social democracy in Turkey in light of two prominent debates regarding social democracy: the challenge of populism and the proper balance between a politics of redistribution and a politics of recognition. By focusing on the Republican People’s Party (CHP), it shows that the main problem the party faces is to find ways of addressing the issues of recognition and redistribution. Success in addressing these issues would provide an effective alternative to the populist agenda of (...) the ruling Justice and Development Party (AKP) and build channels for participatory democracy and institutions of accountability. We argue that social democracy, with its legacy of democratic rule and institutions, can serve as a significant anchoring point in such an effort. We point out, however, why current social, institutional, political, and cultural factors make the CHP’s task of pursuing a social democratic agenda in Turkey particularly difficult. (shrink)

What was the relationship between government and religion in Middle Eastern history? In a world of caliphs, sultans, and judges, who exercised political and religious authority? In this book, Ali Humayun Akhtar investigates debates about leadership that involved ruling circles and scholars of jurisprudence and theology. At the heart of this story is a medieval rivalry between three caliphates: the Umayyads of Cordoba, the Fatimids of Cairo, and the Abbasids of Baghdad. In a fascinating revival of Late Antique Hellenism, Aristotelian (...) and Platonic notions of wisdom became a key component of how these caliphs debated their authority as political leaders. By tracing how these political debates impacted the theological scholars and their own conception of communal guidance, Akhtar offers a new picture of premodern political authority and the connections between Western and Islamic civilizations. It will be of use to students and specialists of the premodern and modern Middle East. (shrink)