This article is about the cholera epidemic that occurred in the Benghazi Sanjak, a region under the rule of the Ottoman Empire, in the year 1858. The purpose of this study is to highlight the measures taken by both the central and local governments against the cholera epidemic that occurred in 1858 and to shed light on the management of the outbreak. In this context, the social health practices and the public's sensitivity towards health in the Benghazi Sanjak during the (...) Karamanli administration in Tripolitania in the early 1800s, as well as the period after it became directly connected to the Ottoman central government from 1835, will be examined, and the historical process leading up to the epidemic will be presented. The implementation of the quarantine measures introduced by the Ottoman Empire from the 1840s onwards, particularly in Benghazi, also holds a significant position in understanding the outbreak. The study is crucial in revealing the advancements in the health sector of the Benghazi Sanjak. The article emphasizes that the region of Berka, where the Benghazi Sanjak is located, was frequently afflicted by epidemics, but by the 1860s, there was noticeable improvement in the health sector. (shrink)

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

The primary aim of this study is to clarify the authorship trends, collaboration patterns, and impact factors in business ethics literature by looking at articles published between 1960 and 2015 in four leading business ethics journals: Business and Society, Business Ethics: A European Review, Business Ethics Quarterly, and the Journal of Business Ethics. This study showed the growth type of business ethics literature, authorship trends, collaboration patterns, authors' productivity evolved by subperiods and journals, and authors' dominance factor by subperiods and (...) journals. After providing an evaluation of the results of the study, the authors discuss the study's limitations and suggestions for future research. (shrink)

The Resource-Based View (RBV) has been instrumental in shaping strategic management theory by underscoring the significance of a firm's unique, valuable, and hard-to-copy internal resources in securing competitive advantage. However, the conventional RBV framework, with its emphasis on static, possession-oriented resource conceptualization, falls short in addressing the dynamic and relational nature of resources in contemporary business environments. This paper aims to bridge this gap by introducing a processual perspective to the RBV, grounded in process philosophy. In this study, we delve (...) into the philosophical underpinnings of RBV, critiquing its static ontological assumptions and proposing a shift towards a more dynamic and relational ontology. Drawing from the insights of process philosophers such as Whitehead and Bergson, and differentiating between 'strong' and 'weak' process views, we reconceptualize resources not as static entities, but as dynamic elements continually constituted and reconstituted within networks of relationships and ongoing organizational processes. This approach allows for a more nuanced understanding of resources, recognizing their evolutionary and interconnected nature. Our methodology involves a rigorous theoretical analysis and synthesis of existing RBV literature, coupled with philosophical inquiry to construct a novel framework for resource conceptualization. We demonstrate how this reconceptualization offers fresh insights into strategic management, particularly in formulating strategies that leverage the dynamic interplay of resources and in understanding the boundary between internal and external resources. This paper contributes to the RBV literature by offering a process-oriented perspective that aligns more closely with the complexities of modern strategic landscapes. By challenging and extending traditional RBV assumptions, we pave the way for future empirical research and theoretical development in strategic management, highlighting the significance of process philosophy in enriching management theories. (shrink)

"Ruh Üzerine Yazılar" içinde, Berk Özcangiller (ed.), Alfa Yayınları, 2021.

Internet-based religious learning has presented a new face to the diversity of Muslim youth. This article aims to analyse and evaluate Muslim youth’s understanding, attitudes, and religious practices and demonstrate the impact of internet-based Islamic learning. As many as 23 Muslim youths in Jepara, Central Java, aged 17–20 years, became the informants of this study. Data were collected through in-depth interviews and observations. Further research data were analysed descriptively and interpretatively. This study found that most Muslim youths who studied Islam (...) online experienced confusion and emptiness in religion caused by an incomplete learning process. Most Muslim youths do not have solid theological views, pseudo-worship practices and weak religious ideologies. This study suggests that teenagers acquire essential Islamic knowledge from credible sources such as kyai with clear scientific credentials. This foundation enables them to discern reliable Islamic content in cyberspace, safeguarding against distortions in their understanding of Islam and spirituality.Contribution: This research provides a more comprehensive understanding of the complexities of the impact of internet-based learning on the diverse experiences of Muslim youth. Although the internet has the potential to be an invaluable source of knowledge, the challenges of integrating information with traditional understanding require serious attention. (shrink)

_Dialogues for the Future_ provides a sneak peek at the long philosophic and intellectual journey of the renowned Arab scholar Taha Abderrahmane. This English translation allows English-speaking readers to engage with the open canvas of dialogue Taha has resiliently initiated.

Parmenides plays an important role in the first section of Hegel’s Science of Logic due to his definition of being as a pure thought-determination. This article investigates, first, how Hegel conceives the Parmenidean being. Secondly, by discussing Hegel's logical analysis of pure being and pure nothing, it aims to show why and how such conception of being, according to Hegel, provides a crucial insight into the function of the understanding.

The present study delves into the complex interplay between religion and secularism within the framework of contemporary European democracies. It explores how secularism is changing and how it is affecting public life, societal norms, and government. The purpose of the study is to clarify the difficulties and controversies surrounding secularism in Europe by examining the historical context and current dynamics. For measuring, the research used Smart PLS software and generated results, including descriptive statistics, which also present a smart PLS Algorithm (...) model between them. The discussion is on how secularism is interpreted and applied differently in different European nations, emphasizing the conflicts between the principles of religious freedom and governmental neutrality. It describes how secularism affects immigration, globalization, and cultural diversity and how these factors shape European cultures' social fabric. The article also critically assesses the charges made against secularism, such as the devaluation of moral principles and the marginalization of religious minorities. Concerns about the misapplication of secularism for discriminatory and cultural hegemony are also covered, especially in light of Islamophobia and clothing rules based on religion. The study argues for a nuanced view of religion's place in contemporary European democracies through this reevaluation. To promote inclusive forms of government that consider the diverse religious landscape of Europe, it highlights the significance of striking a balance between secular ideals and respect for religious plurality and freedom. (shrink)

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

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

İnsanın yaratılması, dünyaya gönderilmesi ve iradesiyle birlikte sorumlu kılınması âlemde mevcut iyilik ve kötülüğü anlama ve anlamlandırma çabasını da kapsamaktadır. Bu açıdan âlemde iyilik ve kötülük meselesi ile ilintili olarak insanın ne olduğu ya da insanın iyilik ve kötülük vasıflarını barındırmasının ne anlama geldiği ilâhî dinlerin de sorduğu ortak sorulardandır. Dînî disiplinler içerisinde insanın ne olduğu, iyi ve kötü eylemleri bir mesele olarak Hâlık-mahlûk ilişkisi açısından tasavvufun da konusu olmuştur ve Mevlânâ da (öl. 672/1273) eserlerinde insanın iyi ve kötü vasıflarını, (...) bir yandan insanın seçkinliği bir yandan özgürlüğü ve sorumluluğu bağlamında irdeleyen bir mutasavvıf olarak karşımıza çıkmaktadır. Bu düşünme biçimi aynı zamanda onun Tanrı, âlem, aşk, âşık, mâşuk, hayat, ölüm insanın iradesi gibi konularını da kapsayan bir yaklaşımdır. Dolayısıyla insandan bahsetmek bazen doğrudan bazen de dolaylı olarak birbiriyle ilintili farklı meseleleri de konu edinmeyi zorunlu kılmaktadır. Bununla birlikte insanın irade edebilmesi onun bir takım yerilen ve övülen vasıfları da kendinde barındıran bir varlık olduğu anlamına gelmektedir. Çünkü temyiz edebilmek iyilik ile kötülüğün birlikte var olması anlamına gelmekte olup kötülüğün de iyilikle birlikte konu edilmesini gerektirir. Bu durumda insanın seçkinliği ile onun kötülüğe olan meyli ya da kötülüğü tercih etmesi nasıl açıklanabilir? Âlemde sadece iyiliğin değil kötülüğün de mevcut olması yanında insana irade ve ihtiyar verilmesi bir lütuf olarak tasavvur edilebilir mi? Mevlânâ’nın düşüncesinde iyilik ve kötülük ya da âlemde iyilik ve kötülüğün mevcudiyeti ne anlama gelmektedir? Bu makalede insanın yaratılışı, irâdî eylemleri ve âlemde iyilik-kötülük meselesi rahmet kavramı etrafında teklif, irade ve sorumluluk açısından irdelenmekte; söz konusu meseleler Mevlânâ’nın Mesnevî’si başta olmak üzere Fîhi Mâ Fîh isimli eserleri bağlamında analiz edilmektedir. Sonuç itibariyle Mevlânâ insanın ve âlemin yaratılmasını rahmet ve lütuf olarak görürken insana irade verilmesini de onun seçkin kılınması olarak yorumlamaktadır. Bu seçkinlik ilk olarak Hakk’ı bilmeye ve insanın Hakk’a karşı sorumlu kılınmasına mâtuftur. Nitekim iyilik ve kötülük ya da hastalık ve şifa gibi zıtları barındıran bu kesret âlemi zıddı olmayan bir varlık olarak Yaratıcı’ya işaret etmektedir. Böylelikle Mevlânâ bir yandan âlemdeki delil ve işaretleri Hakk’ın kudret ve rahmetine tevdi ederken bir yandan da âlemde mevcut iyilik ve kötülüğü insanın iradesiyle bağlantılı olarak anlamlandırmaya çalışır. (shrink)

The debate on the possibility of attaining metaphysical knowledge by the method of reasoning began with the ancient Greek philosophers and continues to this day. This article aims to examine how Râzî argues for the possibility of attaining metaphysical knowledge through the method of reasoning. He first argues that existence has two parts, the sensed and the thought, in order to demonstrate that metaphysical knowledge can be obtained through the method of reasoning. Then he tries to prove that existence is (...) not limited to the material. After presenting evidence for the existence of things other than the sensible in existence that can be perceived with the intellect, he tries to discuss our devices to relate to this sphere of existence in a comparative manner. In this comparison, two possible devices for attaining metaphysical knowledge emerge: the theoretical intellect and the purified soul. After revealing the positive and negative aspects of both in this comparison, he argues that the most reliable device is the theoretical intellect and the technique is the method of reasoning Râzî gives various answers to those who object to the possibility of obtaining metaphysical knowledge through the method of reasoning. Râzî tries to put forward the grounds on which the groups who object to the method of reasoning are based. He then evaluates their justifications in terms of accuracy and consistency. Thus, he tests both the relevance of each group's objection to the subject and its consistency with the group's other beliefs. He then presents the justifications for his own opinion on the method of reasoning and the consistency of this method with his other beliefs. Following this method, Râzî first divides those who object to the method of reasoning into two categories according to whether or not they accept a metaphysical sphere of existence. According to this division, those who object to the method because they do not accept a metaphysical sphere of existence are the Sophists, Sumeniyya, Mujasimah, Dhahriyya, and Hashawiyya. Although this group does not accept a metaphysical sphere of existence, they are divided into two classes: those who believe in God and those who do not. According to Râzî, the group that accepts the metaphysical sphere of existence but objects to the method of reasoning is the Talimiyya. They claim that metaphysical knowledge can only be attained through the teaching of an innocent instructor, not by the method of reasoning. The different approaches of these groups are the reason why Râzî sometimes emphasizes accuracy, sometimes consistency, and sometimes proving the metaphysical domain of existence in his answers to those who object to the method of reasoning. (shrink)

In the Sophist, Plato presents the possibility of the separation of things in relation to each other based on the communion (koinōnia) of logos. In this study, I discuss the linguistic communion revealed in the dialogue by illuminating its three fundamental aspects: (1) Articulation of letters in names as communion on the syntactic level, (2) Predication of names in logoi as communion on the semantic level, (3) Homologoi of logoi as the ultimate communion of language. I thus conclude that these (...) three linguistic aspects are interdependent. (shrink)

Roots, Cogwheels and Clouds: A Tale of Encounters In her first book The Illusion of Freedom published in 2006 and in The Age of Gluttony published in 2010 Yıldız Silier focused on the notions of freedom and happiness respectively. This last book on justice completes her trilogy. Instead of taking injustices as a discourse on victimization, she focuses on the life experiences of resisting subjects and collates them through semi fictional tales, letters and diaries. The concrete, material foundations of injustices (...) are exposed in the Roots. The Cogwheels, puts forward what happens when the rebellions fail and the Clouds predict what would have happened if the rebellions had succeeded. Through these three axes, the past (the lost possibilities), the present (dystopia) and the future (utopia) are merged. -/- Those that resist the dictator in the country of animals, peasant risings in the 14th century England, women’s rebellion during the witch hunts in the 16th century Italy, 18th century slave riots in the plantations of West Indies and in workers’ rebellion in the 21st century in a Chinese factory that produces tablets and mobile phones; these are the main subjects of these semi fictional tales. In the second part of the book on “the meeting of old class mates” five friends having different political views discuss “what will happen to our country?” and uncompromising conflicts appear. The last part of the book includes three essays on the Gezi rebellion, Pontecorvo’s film Burn and Calvino’s book Invisible Cities. (shrink)

Kapitalizm, bireysel özgürlüğün son durağı mı? Liberal kuramcılar diyor ki: "Serbest piyasa ekonomisi, belki eşitlik, kardeşlik ve adalet sağlayamıyor ama hiç olmazsa özgürlüğü garanti altına alıyor." Özgürlüğün, tüketicilerin marka seçme özgürlüğüne ya da soyut vatandaşların eşit yasal haklarına indirgenemeyeceğini düşünüyorsak, liberalizmin ilk eleştirmenlerinden Rousseau ve Marx'ın alternatif özgürlük anlayışlarından hâlâ öğreneceğimiz çok şey var. Çoğumuz, ya özgürlüğü kuralsızlık olarak tanımlayıp, mutlak özgürlüğün hiçbir toplumda var olamayacağını düşünüyoruz, ya da özgürlüğü "özel alan" içindeki serbestliğe indirgeyip, kendimizi özgür hissetmenin özgür olmak için (...) yeterli olduğuna inanıyoruz. Peki, ya Rousseau'nun iddia ettiği gibi ayağımızdaki zincirleri halhal zannedip çiçeklerle süslüyorsak? Özgürleşmenin ilk adımı, şu anda neden özgür olmadığımızı kavramaktan geçiyor. Modern toplumda içine düştüğümüz "özgürlük yanılsaması"nı açıklayan Rousseau ve Marx, özgürlüğün ihtiyaçlarla ilişkisine dair iki farklı tez öne sürüyor. Rousseau'ya göre, uygarlık, arzuları ve bağımlılıkları artırdıkça toplumlar yozlaşır ve insanlar farkına varmadan özgürlüklerini kaybeder. Özgürlüğün koşulu "yapay arzular"dan kurtularak yetenekler ve ihtiyaçlar arasında denge kurulmasıdır. Oysa Marx'a göre özgürleşme ancak ihtiyaçların artması ve insancıllaşmasıyla mümkündür. Bütün ihtiyaçlarımızı para ihtiyacına indirgeyen "meta fetişizmi"nden kurtulma mücadelesi, yabancılaşmanın aşılmasının da önünü açar. Bu kitap, "Biz kimiz? Nereden geldik? Nereye gidiyoruz? Nasıl özgürleşebiliriz?" sorularının peşine düşen herkesi düşünsel bir yolculuğa davet ediyor. (shrink)

A picture which reflects the contradictions of our era: Glutton adults, who are always bored and constantly demand new toys and hungry children who have grown untimely. Completely different lives in the same world: Those in the display windows and those in the garbage... This picture is the starting point of the Age of Gluttony. -/- Silier who uses a plain and fluent language, starts from a story of Kafka and touches upon the reasons of obedience to authorities, the internal (...) fears that hinder freedom and issues related with the “meaning of life”. She then proceeds by searching answers to new questions: How does the fetishism of happiness encourage individualism and prevent the flourishing of individuality? Taking inspiration from Kant, Marx, Mill and Sartre can we form a conceptual frame for critical and objective ethical values? -/- What are the different accounts of individuality that lay at the foundations of Marx’s goal of overcoming alienation and existentialists’ yearning for authenticity? How does postmodernism confuse different conceptions of “reason” and “progress”, to charge the Enlightenment as guilty for the crimes and devastation caused by capitalism? How were women transformed through history from goddess to pariah by being domesticated? Can motherhood experiences be saved from the oppressive effects of “motherhood ideology” and have a liberating potential? What kind of link exists between narcissistic individuals who relate freedom with the absence of rules and limits and the ideology of consumerism, which redefines gluttony as a virtue? As greedy companies which rule the world shape both consumers and employers in their image, how does the “irrational” system at the basis of “deformed” and alienated individuals become naturalised and invisible? (shrink)

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

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

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

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

al-Qurṭubī (d. 671/1273) was a scholar of tafsīr, ḥadīth and fiqh. He experienced both Western and Eastern civilizations in the geography of Andalusia and Egypt, respectively. In his famous Tafsīr called al-Jâmi li-Aḥkâm al-Qur’ān, al-Qurṭubī comparatively explained and interpreted all legal verses. Also, in addition to exploring the spesific legal rulings denoted in the Qur’ān and the Sunnah, al-Qurṭubī has largely interpreted the legal norms regarding the issues of jurisprudence. By doing this, al-Qurṭubī contributed to the formation and development of (...) a civil codification activity under a kazuistic format. The casuistic structure of the legal exegesis of the Qur’ān is anlaysed in terms of the form and content in the sample of al-Jâmi. Therefore, neither the similarity or similarity of the schools of the legal exegesis of Qur’ān and of the legal schools nor the disciplines of positive law, but their kazuistic structures, which systems they built and which interpretation methods and techniques they operated on this basis, were evaluated in terms of their original structure. In this direction, the article emphasizes that the casuistic structure of the legal exegesis of Qur’ān is established on and by the Prophet’s sayings and practices. Although, it has been observed that it is a unique tradition, both as form and content, and that the interpretation means are identified with its own unique structure, it has been concluded that the casuistic method is not one of the fundamental elements of both this tradition and Islamic legal thought. This means that the casuistic method is always a tool that can be changed and transformed according to the conditions of time and space.Summary: As it is stated in al-Isrāʾ 17/106: “And (it is) a Qur’ān which we have separated (by intervals) that you might recite it to the people over a prolonged period. And we have sent it down progressive.”, the Qur’ān is revelaed in about twenty-three years by taking into consideration the sociocultural positions of its interlocutors. The Prophet Muḥammad explained the Qur’ān by the virtue of the ayah: “(We sent them) with clear proofs and written ordinances. And We revealed to you the message (i.e. that you may make clear to the people what was sent down to them and that they might give thought.” (an-Naḥl 16/44). Of course, there is no subject integrity in this Qurānic chronology-which also reflects life. As a matter of fact, the issues related to individual and society have been independently analyzed by a casuistic/case-based method and ruled in accordance with the intention of Allāh. It can be seen that the ayahs “They ask you about wine and gambling. Say, ‘In them is great sin and (yet, some) benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess (beyond needs).’ Thus Allāh makes clear to you the verses (of revelation) that you might give thought.” (al-Baqara 2/219) and other ayahs such as (al-Baqara 2/186; al-Nisāʾ 4/176; al-Anfāl 8/1) reflect the casuistic method in terms of form and content. This can also be exemplified by the Sunna. For example, when the question “Is it permissible to perform ablutions with sea water?” was posed to Messenger of Allāh. He said that “It’s water is clean and his dead (fish) are lawful “(Abū Dāwūd, “Ṭaḥāra”, 41). By this answer, the Prophet Muḥammad indeed ruled and established a general rule.It can be said that this early example table formed the basis of the legal exegesis of the Qur’ān in terms of origin, source and application, and that its shape and content are often immanent in the examples it contains. In this article, based on the prophetic period, the legal exegesis of the Qur’ān and casuistic structure has been studied with an analytical and critical approach. Again, because the casuistic method is one of the universal concepts of east-west science and cultural life, an interdisciplinary approach was exhibited in this study. The roots of the casuistic method date back to 5000 BC and the legal systems of the society and states of antiquity are examined from this method. This method is chosen and used in the legal exegesis of the Qur’ān. However, this study does not analyse the sameness or the similarity of the legal exegesis of the Qur’ān and the legal schools nor the positive law disciplines, but the casuistic structures used by these, the systems they have built on this basis and the interpretation methods and techniques they have been used and analyzed in terms of their originality.In effect, the article embodies the Qur’ānic exegesis called al-Jâmi li-Aḥkâm al-Qur’ān by al-Qurṭubī (d. 671/1273), a scholar of tafsīr, ḥadīth and fiqh. In addition to the works of the aḥkām al-Qur’āns, which deal with the interpretation of the ayahs related to the subjects of ʿibādāt, muʿāmalāt ve ʿuḳūbāt, many other works have been used in parallel with the development of the legal exegesis of the Qur’ān. al-Qurṭubī, who comparingly explained the legal verses in his tafsīr, investigated the aspects of the Qur’ān and Sunna that indicate the aḥkām, generally interpreted the existing legal norms within the framework of evidence and introduced his own opinions and etasblished his ijtihād. Thus, he benefited from the tafsīr accumulation and contributed to the formation and development of a civil legalization activity with casuistic format. As a matter of fact, the casuistic/case-based method has been used as a codification/tadwīn technique by Western and Eastern legal disciplines and systems. The casuistic method covers both concrete event and abstract ruling methods. In the casuistic method, which is fact-based event, the laws are organized according to all possible events that can be experienced. On the other hand, the abstract method, which is defined as the abstract ruling method, aims to organize the laws in a general and abstract framework. In the article, it is stated that the legal exegesis of the Qur’ān contains both concrete and abstract dimensions in its own way. It has been emphasized that the legal exegesis of the Qur’ān is based on divine revelation (waḥy) and that it is separated from human law as its origin and source, and that this feature is its most faithful characteristic. On this basis, the legal exegesis of the Qur’ān is a separate scholarly tradition and has its own definition, subject and purpose. Its original structure and function have been noted. As a matter of fact, the subject and purpose of the legal exegesis of the Qur’ān always require the tafsīr and taʾwīl of the legal verses having regard to the Qur’ān and Sunna. It is also necessary for the purpose of investigating the ways in which nuṣūṣ (an explicit statement upon which a ruling is based) can refer to the provisions and to resolve the issues related to individuals and society. As a matter of fact, the legal verses function as a guide for humanity until the day of judgment as the inspiration for religious-legal matters; they contain the content and provisions that offer happiness in the two worlds. (shrink)

In the Quran, as well as the belief in tawhid -which means the oneness of Allah in terms of divinity, omnipotency and creating-, belief in the prophets and in the afterlife also have an important place. He who believes in the prophet must also believe in what he conveys. And he who does not believe in the prophet is not accepted within the religion. People need prophets. Finding Allah only through reason can’t save man from responsibility. After finding Allah by (...) the help of his reason, the human being must know the necessities of that belief from its revelational sources and fulfill them. In this respect, sending prophets to the mankind is a divine favor and a blessing from Allah. Allah sent countless prophets during the history as a result of His grace. On the other hand there are deists who believe in Allah but do not accept the possibility of prophethood, revelation and miracles. With an over reliance, they claim that they also deny the necessity of prophethood by using a mathematical inference. Islam is a reasonable religion. But yet, in this study we will try to prove that it is not right to understand all issues related to Islam within the scope of strict rules of reason and logic. One of these issues is the prophecy. (shrink)

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