The Islamic psychology (IP) community in Europe has recently witnessed a heated debate about the credentials required to participate in the theoretical substantiation of IP and Islamically integrated psychotherapy and counseling. This debate has provided convenient circumstances for Muslim psychologists and Islamic scholars alike to rethink their roles within the flourishing movement. Specifically, the discussions hint toward the importance of adopting a collaborative research methodology for IP, in particular for basic research. The methodology of choice will need to define the (...) necessary qualifications and responsibilities of scholars and psychologists in a collaborative research process (personal collaboration) and evince its capability to appropriately marry knowledge and data, diverging research methods, and perspectives, concepts, and theories from Islamic studies and contemporary psychology (content‐related collaboration). Here, we devise and offer a case illustration of an Islamic Psychology Basic Research Framework (coined the SALAAM Framework). This framework uses the Institute for Interdisciplinary Studies (IIS) Model of Interdisciplinary Research, developed by the IIS at the University of Amsterdam. Our first aim is to appropriate the IIS model for the IP literature by applying the model's research process phases and technique for the integration of disparate bodies of knowledge—that is, the identification of common ground—to methodological approaches in the contemporary IP literature. Our second aim is to exemplify the devised SALAAM Framework using the relatively unexplored area of Islamic cognitive theories (ICTs), which remain underdeveloped in contemporary psychological literature, primarily because of a lack of commensurability with the nomenclature of contemporary psychology. We thus provide a primer on the potential scope of ICTs. Toward the end of this article, we discuss the potential of the project of interdisciplinary construction of Islamic psychological theory, and the ability of the SALAAM Framework to establish a research program in IP that centers on cognition. We finally offer our reflections on the distinctiveness of Islamic psychologies in comparison to mainstream and Christian psychology. (shrink)

"Philosophical anthropology" is a special and extremely comprehensive branch of the history of world science and modern philosophical thought in general. Philosophical anthropology is an important branch of Western philosophical and social thought. Philosophical anthropology, which took its historical roots from ancient Greek philosophy, existed in the later periods of the history of philosophy, acquired a new meaning in German classical philosophy, and became a special trend in the history of philosophy starting from the beginning of the 20th century, is (...) also, in general, a new philosophy of man. It is a philosophical teaching that includes the results of various systems of knowledge about the nature and existence of man in the 20th century Western Europe, mainly in German-language philosophy. In a broader sense, philosophical anthropology is a scientific system consisting of a set of philosophical ideas, concepts, and teachings that focus on man and aim to study him. Philosophical anthropology, which emerged in the late 1920s as a result of Max Scheler's philosophical teaching and was considered a new direction in the history of thought, developed as a branch of non-classical philosophy. (shrink)

In the Qur’an, human distinctiveness was first questioned by angels. These established denizens of the cosmos could not understand why God would create a seemingly pernicious human when immaculate devotees of God such as themselves existed. In other words, the angels asked the age-old question: what makes humans so special and different? Fast forward to our present age and this question is made relevant again in light of the encroaching arrival of an artificial superintelligence (ASI). Up to this point in (...) history, humans have exceeded other creatures in various respects; now a possibility has arisen that another entity, namely ASI, will exceed humans at least on the level of intelligence and power. In relation to the age of angels, pre-modern Sunni exegesis construed human distinctiveness along the axes of reproductive knowledge and stewardship. Both brittle, distinguishing markers will disappear in the age of the ASI. Conversely, a more resilient and creative Islamic response can be derived from Ibn al-ʿArabī’s (d. 1240) views on God and the imago Dei. Inspired by the Akbarian perspective, this paper construes human distinctiveness in relation to a capacity to expansively respond to God’s love to be recognized, a response that relies on (a) imitating divine virtues that operate in counterintuitive and illogical ways, and (b) exhibiting fragility and lack rather than exceptionalism. ASI, while responding already in part to God’s love, needs to make strides towards these traits before it can answer divine love as commensurately as humans can. (shrink)

The Turkish market of Qur'an translations and studies is exceedingly oversaturated. Critics find some of these lacking in proper hermeneutical judgement, impelling them to reflect on the conditions of judicious Qur'anic exegesis. These reflections have remained relatively unexplored in English academic literature. In Critical Hermeneutics, Celik explores and compares the hermeneutical philosophies of three Turkish intellectuals, namely Alpyagil, Cündioglu, and Öztürk. By exploring their philosophical views on subjectivity and objectivity in the context of interpreting the Qur'an, Celik draws major implications (...) for reading the Qur'an in new and different ways. (shrink)

BackgroundInstitutional review boards (IRBs) are formally designated to review, approve, and monitor biomedical research. They are responsible for ensuring that researchers comply with the ethical guidelines concerning human research participants. Given that IRBs might face different obstacles that cause delays in their processes or conflicts with investigators, this study aims to report the functions, roles, resources, and review process of IRBs in Saudi Arabia.MethodThis was a cross-sectional self-reported survey conducted from March 2021 to March 2022. The survey was sent to (...) 53 IRB chairpersons and the administration directors (or secretary) across the country through email after receiving verbal consent. The validated survey consisted of eight aspects: (a) organizational aspects, (b) membership and educational training, (c) submission arrangements and materials, (d) minutes, (e) review procedures, (f) communicating a decision, (g) continuing review, and (h) research ethics committee (REC) resources. A total of 200 points indicated optimal IRB functions.ResultsTwenty-six IRBs across Saudi Arabia responded to the survey. Overall, the IRBs in this study scored a total of 150/200 of the points on the self-assessment tool. Relatively newer IRBs (established less than ten years ago) conducted meetings at least once in a month, had annual funding, had more balanced gender representation, tended to score higher than older IRBs. The organizational aspect score was the lowest among all items in the survey (14.3 score difference, p-value < 0.01). The average turnaround time for expedited research from proposal submission to final decision was 7 days, while it was 20.5 days for the full committee review.ConclusionSaudi IRBs performed generally well. However, there is room for focused improvement with respect to extra resources and organizational issues that require closer evaluation and guidance from the regulatory bodies. (shrink)

Responsible Management in Theory and Practice in Muslim Societies delineates principles of responsible management from an Islamic perspective, exploring the concept of responsibility in Islamic religious texts, and how the understanding of responsibility evolved in Islamic jurisprudence. He explains aspects of individual and group responsibility in Islam and the dissonance between theoretical discourse and practical application. Yusuf M. Sidani focuses on the factors that have both facilitated and hampered the application of responsible management principles in practice in this unique (...) context. Themes explored across the book include Islamic texts and responsible leadership, responsibility in Islamic jurisprudence, individual and group responsibilities, and bridging the gap divide between theory and practice in Muslim societies. Sidani also poses proactive questions, including 'Who is a responsible manager?' and 'what does it take to reaffirm both individual and collective responsibilities', and 'whether things can be put back on track again in Muslim societies, and how?'. (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 dominant approach to understanding Islamic Business Ethics has been based almost exclusively on either interpretations of the Qur’an and Sunna or influenced by Western understanding of Islam and ethics. However, there is a rich—largely ignored-tradition of ethical analysis conducted by Muslim philosophers which would broaden our understanding of Islamic ethics and hence IBE. We seek to correct this imbalance by examining works of Al-Ghazali, an early Muslim philosopher, scholar, and mystic. His approach to Sufism, combining an interpretation of revelation (...) with reason, can contribute to new developments in business ethics scholarship and practice especially in Muslim communities. His thought portrays a vibrant work ethic that, while based in Sufism, has important practical implications for business. We argue that including such historically and contextually recognized perspectives in our understanding of BE, both in theory and in practice, would work well with an audience that looks to Islam as a source of justice and proper moral conduct. (shrink)

This paper undertakes an in-depth examination of the intriguing argument for the existential import of negative propositions by the fifteenth-century Ottoman scholar Hatibzâde Mehmed (d. 1496) and the counterarguments by his disciple, Taşköprizâde Kâsım (d. 1513). It argues that this discussion is a significant example of Ottoman scholars engaging in long-standing disputes concerning the nature and ontological ground of negative propositions, which date back to Plato and Aristotle. It is also intended to underline the need for considering not only logic (...) texts but also works primarily associated with other disciplines in order to attain a comprehensive picture of logical discussions in the post-classical period of Islamic thought. (shrink)

This paper proposes a Multi-Agent based Particle Swarm Optimization (PSO) Framework for the Traveling salesman problem (MAPSOFT). The framework is a deployment of the recently proposed intelligent multi-agent based PSO model by the authors. MAPSOFT is made up of groups of agents that interact with one another in a coordinated search effort within their environment and the solution space. A discrete version of the original multi-agent model is presented and applied to the Travelling Salesman Problem. Based on the simulation results (...) obtained, it was observed that agents retrospectively decide on their next moves based on consistent better fitness values obtained from present and prospective neighborhoods, and by reflecting back to previous behaviors and sticking to historically better results. These overall attributes help enhance the conventional PSO by providing more intelligence and autonomy within the swarm and thus contributed to the emergence of good results for the studied problem. (shrink)

We compute the energy tensor and the energy-momentum tensor for electrodynamics coupled to the current of a charged scalar field and for electrodynamics coupled tothe current of a Dirac spinor field, without using the equations of motion.

Democracy gives people the same right to vote and to be voted in apolitical position. High citizen participation in leader election is utilized as anindicator of the quality of democracy. On the other hand, citizen participationin the election in some cases in some districts of Indonesia did not run smoothlyand peacefully but in the case of Medan city, the periodical election of regionalheads did not show the social upheaval of different options as wellas in the segmentation of ethnic groups as (...) supporters of candidates competingin it. This study is aimed at discovering the interest pattern of PASTI and JokoTingkir as ethnic groups and political compensation, which was gained by themin Pilkada of Medan city in 2015. This study employed qualitative research withcase study type. The research data were obtained through in-depth interviews,library study, documentation, and focus group discussion. It is found that thereis a similarity pattern of ethnic group involvement in constructing politicalcommunication with contestant but there is difference of orientation of postelectioncompensation expectation. (shrink)

Development of decision-support and intelligent agent systems necessitates mathematical descriptions of uncertainty and fuzziness in order to model vagueness. This paper seeks to present an outline of Peirce’s triadic logic as a practical new way to model vagueness in the context of artificial intelligence. Charles Sanders Peirce was an American scientist–philosopher and a great logician whose triadic logic is a culmination of the study of semiotics and the mathematical study of anti-Cantorean model of continuity and infinitesimals. After presenting Peircean semiotics (...) within AI perspective, a mathematical formulation of a Peircean triadic set is given in relationship with classical and fuzzy sets. Using basic logical operators, all possible respective implication operators, bi-equivalence operators, valid rules of inference, and associative, distributive and commutative logical properties are derived and verified through the truth function approach. In order to suggest practical directions, aggregation operators for Peirce’s triadic logic have been formulated. A mathematical formulation of a medical diagnostic problem and ER diagram of a library management system using Peirce’s triadic relation show potential for further applications of the proposed triadic set and triadic logic. Alongside, a classical AI game—The Wumpus World—is implemented to show practical efficacy in comparison with binary implementation. Besides giving some preliminary formulations for trichotomous set theory and definition of finite automaton, development of hybrid architectures for intelligent agents and evolutionary computations are discussed as potential practical avenues for Peirce’s triadic logic. (shrink)

This commentary defines an additional characteristic of human learning. The nature of this test is different from the ones by Newell: This is a hard, pass/fail type of test. Thus a theory of cognition cannot partially satisfy this test ; it either conforms to the requirement fully, or it doesn't. If a theory of cognition cannot satisfy this property of human learning, then the theory is not valid at all.

A believer reads to retain his liveliness. The readings will be constant and regular. For those who share the same goals, coming together and discussing books will increase the benefits. Those people who renew themselves and strengthen their faith within the written word will be firmer in their resistance against withering.Reading works that will make one closer to Allah the Almighty is praiseworthy. Even more commendable is to take one s reading beyond theory by seeking ways to bring one s (...) knowledge into practice, for one s servanthood depends on daily improving one s performance. The essence of knowledge is practice, and its purpose is to come closer to the All-Compassionate. Islam is high morality says Prophet Muhammad, peace and blessings be upon him. The Messenger of Allah, who is a paragon of virtue, prefers people with good manners. This book, which is an introductory guide for young readers, focuses on the necessity of acquiring fine morals, the rights of parents, honesty, and etiquettes and manners in social relations.". (shrink)

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...) interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...) interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...) especially from Fakhr al-dīn Divrigi and analysing written previously works, wrote Kitāb al-Idrāk li-lisān al-Atrāk. This book has consisted of introduction, vocabulary and grammar section. We also aimed in our study to examine Kitāb al-Idrāk in terms of content and than in terms of lexicography of the linguistic branch. -/- SUMMARY Mamluks reigned in Egypt a long time and in its reign Kipchak Turks had influence in management. Because of the Turkish rulers who have military background did not know Arabic language well, Turkish language was spoken in the palace and also idea of being closer of scholars and notable people to Turkish rulers got brought an interest in learning Turkish. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī (d. 745/ 1344). The true name of Abū Ḥayyān is Muḥammed b. Yūsuf b. Ali b. Ḥayyān al-Tawḥīdī and he is an Andalusian linguist and exegete. Abū Ḥayyān who came from a Berber family born in the Matahsharesh village of Granada in 654/1256 and died in Cairo in 28th time 745 (11 July 1344). There is not much information about his family in the sources, but it is mentioned that he has a daughter whose name is Nada, a son named Hayyân in his name, and some grandchildren which are named Muḥammad and Ummu Ḥayyān. Abū Ḥayyān became a famous as Ethīr al-dīn and at the same time, he is also known as Naḥvī, Ghirnātī (Granadian), Ceyyānī, and Nafzī. He took lessons in Granada from great scholars such as Abd al-ḥaķ b. Ali al-Anṣarī, Abū Ḥasan al-Ubbezī, Abū Cafer Aḥmed b. Ibrahīm b. Zubair, Ibn Abū al-Ahvas and became a proficient scholar and teacher in matters such as morphology, syntax, language, commentary, hadith, methodology of Fiqh and Kalām. He wrote about 18 works in different sciences and if we mention some of that are al-Baḥr al-muhīt, al-Nahr al-mād, Tuhfat al-arīb bimā fī al-Qur'ān min al-gharīb and some of his works have reached to our time and some of those did not. Abū Ḥayyān left Andalus for various reasons and visited many centers of science and eventually continued his scientific activities in Cairo. Abū Hayyān, who is a great interest in learning languages, has learned Turkish language with the other popular languages ​​such as Persian, Amharic and Himyarite language and written books about these languages. His mainly works about Turkish language are the Kitāb al-Idrāk li-lisān al-Atrāk, Zehv al-mulk fi naḥv al-Turk, al-Af'al fi lisān al-Turk and al-Durret al-mudiyye fi lughat al-Turkiyye. These works did not reach to our days except Kitāb al-Idrak. Kitāb al-Idrāk consists of three sections, namely introduction, dictionary which includes 2200 words, and grammar that is composed of morphology and syntax and this book which is known as al-Idrāk is written in the Turkish which is spoken in XIV-XVI century tongue and named as Middle Turkish Period-Mamluk Kipchak Turkish. The first chapter begins with basmala and continues with detailed his genealogy, personal record, praise to Allah and salawat and salaam to Prophet Muhammad. After this introduction, it is explained the intention of writing this work. The second chapter is a dictionary which the words are explained in alphabetical order. Although Abū Ḥayyān speaks about 23 letters in the Kipchak alphabet, he does not explain the words related to all, but examines 19 items. In this dictionary, it does not take part some letters, that is letters sā, zāl, zā (letters of lips which is written in English th); letters dâd, ayn, fa (letters of throat) which Arabs use. In the third chapter, there is a part of the tasrif (knowledge of morphology) which is generally called knowledge of morphology today. In this section, it is dealt with about the types of words namely, name of diminutive, name of belonging name, plural, agent name, passive name, exaggerated factor name, infinitive, name indicating the location, name of device, arbitrary name, and idâd (which adds are derivation of noun from name like lık, lik at the end of the word) and then it comes to the end with shadda. Section of syntax which is called by the author as consisted of compound and is prepared according to systematic of Arabic grammar begins with the sentence structure in Kipchak language. After that it continues with definite-ambiguous names, verb (orders, past, imperfect verbs), subject-predicate in nominal sentence, nevāsiḫ (additional actions helped change the meaning of the noun phrase), Arabic leyte which express by the actual wish mold and the like, such as two mef'ūl area of ​​the heart of verbs in Arabic told (I think) were deaf ( Turkmen thinks he), acts like it yet scientists (verb phrase in), acts offender (verb-subject), the abutment of the verb nefiy prepositions, prepositions, the nehiy (ban), passive verbs and naib-i fail (so-called subject); other elements of the sentence, called the act müteallakat are: cognate accusativ, direct object, time period (time complement), the envelope space (located complement), state (envelope), causative object, the exception, the specification, conflict of laws, the annexation, the oat, the dependencies: adjective, conjunction, confirm, the apposition; conditional structure. After these, he mentions to letters of meanings (huruf al-maani), and concludes this chapter with information about the date, place, and name of the author of the book. Abū Hayyān used induction method in the book. Since he gave the forms of the words in double, then the triple, quadruple, quintet and other forms. He tried to teach the pronunciation of words by explaining the etymology of word sand the changes of the voices. He examined the words which are synonyms/ contrasted, synonym voice, singular/plural, and words that are passed by foreign languages into Turkish dialects then they are turned into Turkish word structure; brought out witnesses from proverbs and poetries. As a result, in this work, which consists of dictionary and grammar sections, it can be said that it is used predominantly in linguistic information - translation method . (shrink)

This article begins with the premise that market-oriented development strategies require more than the free movement of the factors of production from one use to another; they also require a positive work ethic and an energetic and committed workforce. However, the existing Arab work ethic does not seem conducive to␣development and change. This article assesses some antecedents that might have led to the emergence of the existing work ethic. First, we address the potential role of religion in developing a value (...) system that is not conducive to growth and development. We also tackle family dynamics in the Arab world and the impact of family structures on personal and group development. Then, we move our attention to the educational system in the Arab world trying to uncover any common patterns in the various educational approaches in the Arab world that could have had lasting impressions on power dynamics in␣Arab societies. We also address power and leadership relationships and focus our attention on how groups actually function in the Arab world. Thereafter, we tackle what has emerged out of these societal institutions and relationships, and offer some implications marking out paths for international managers. (shrink)

RésuméCet article traite d’une solution au tristement célèbre paradoxe du menteur, généralement connu dans la littérature arabe sous le nom de Maġlaṭat al-ǧaḏr al-aṣamm. La solution est donnée dans un traité ottoman du XVe siècle attribué, entre autres, à Ḫaṭībzāde Muḥyiddīn Efendī. L’article la compare également à la solution du philosophe persan contemporain, Ǧalāl al-Dīn al-Dawānī. Le court traité consacré au paradoxe est l’un des rares ouvrages des Ottomans sur le sujet et il aborde de manière exhaustive le paradoxe sous (...) ses deux formes. En tant qu’analyse de la solution offerte par le traité au paradoxe, l’article fait connaître à l’érudition contemporaine les discussions ottomanes sur le menteur, et il contribue à combler le vide évident dans la littérature sur le paradoxe dans la pensée islamique. (shrink)

ABSTRACT:We examine the practice of nepotism in the Arab World and analyze how a rational-legal model of bureaucracy was never able to take hold. We draw upon ideas from institutional theory and related notions of legitimacy to provide an explanation of nepotism’s extraordinary persistence. Then we use arguments to speculate how the appearance of institutional entrepreneurs who are advocates for a new hybrid form of nepotism might begin to colonize a social space created by larger political and economic changes that (...) are sweeping the Arab World. Those entrepreneurs must persuade other members of an extended family that the current practice of nepotism is typically destructive of a firm’s competitive performance. In addition, they will argue that nepotism as currently practiced violates teachings of Islam. This second argument is likely to be particularly effective with an audience that sees Islam as a source of universal notions of justice and fairness. (shrink)

Research exploring how students develop their perspectives on religious moderation through reading and understanding the Qur’an is underexplored. This study aims to investigate students’ religious literacy tenet as a process of constructing meaning about religious moderation from the verses of the Qur’an. The participants involved were three students with an excellent ability to read the Qur’an and who had a great interest in the study of the Qur’an. The data were collected through the process of reading the verses of the (...) Qur’an and its textual and contextual translation. The results of this study indicate that students with high translation amendments tend to have more ability to interpret the verses of the Qur’an widely as a form of verbalisation of thoughts.Contribution: This study provides clarification on student interactions, the interpretation process and the construction of the meaning of the verses of the Qur’an. Furthermore, the results of this study encourage lecturers to reconstruct the process of learning to read the Qur’an at the university level. (shrink)

Multi-level institutional designs with distributed power and authority arrangements among federal, state, regional, and local government agencies could lead to the emergence of differential patterns of socioeconomic and infrastructure development pathways in complex social–ecological systems. Both exogenous drivers and endogenous processes in social–ecological systems can lead to changes in the number of “basins of attraction,” changes in the positions of the basins within the state space, and changes in the positions of the thresholds between basins. In an effort to advance (...) the theory and practice of the governance of policy systems, this study addresses a narrower empirical question: how do intergovernmental institutional rules set by federal, state, and regional government agencies generate and sustain basins of attraction in funding infrastructure projects? A pattern-oriented, agent-based model (ABM) of an intergovernmental network has been developed to simulate real-world transportation policy implementation processes across the federal, the state of Vermont, regional, and local governments for prioritizing transportation projects. The ABM simulates baseline and alternative intergovernmental institutional rule structures and assesses their impacts on financial investment flows. The ABM was calibrated with data from multiple focus groups, individual interviews, and analysis of federal, state, and regional scale transportation projects and programs. The results from experimental simulations are presented to test system-wide effects of alternative multi-level institutional designs, in particular different power and authority arrangements between state and regional governments, on the emergence of roadway project prioritization patterns and funding allocations across regions and towns. (shrink)

Mobility is becoming a defining feature of today’s globalising society. Individuals move for a variety of reasons, including finding employment or pursuing education. This paper focuses on the interrelationship between two different types of migrants who have all moved out of one specific country to another. It builds on the perceptions of Turkish graduates of German universities who moved cross-border recently to study in German universities, the self-styled ‘New Wave Turks’, to understand their place within the existing Turkish diaspora there. (...) Although the existing Turkish diaspora in Germany is well researched, as is how diasporas can facilitate further mobility, the interaction between these newcomers and the existing Turkish diaspora in Germany has received little scholarly attention. Through in-depth semi-structured interviews with recent Turkish graduates of German universities, we explored how the existing diaspora provides support but also challenges for the newcomers, complicating their experiences. We argue that international student mobility led to the emergence of a new form of ‘total diaspora’ in Germany, comprising both the existing Turkish diaspora and newly joined Turkish graduates of German universities. Social media was instrumental for these newcomers in setting themselves apart within the total diaspora, allowing them to create their own community identity. (shrink)

This paper explores attitudes regarding tax evasion and the relationship between personal moral philosophy and such attitudes in a weak tax environment. The results confirm the multidimensionality of tax evasion attitudes. Idealism was negatively related to self-interest tax evasion attitudes while relativism was positively related to such attitudes. Idealism was also positively related to tax evasion attitudes stemming from concerns about the justice of the tax system. Idealists in a weak tax environment seemingly go through a cognitive reframing process where (...) they recognize that the tax system is unfair, and accordingly tax evasion is a way to serve a different moral absolute, that is of equity, rather than another different moral absolute, which is fulfilling obligations to governments. The results are also explained in light of the suggested low moral intensity of tax evasion among respondents. Policy implications are presented. (shrink)

This article aims to evaluate the types of customary marriage, the reasons that paved the way for its spread, the sociological approach of the people with statistical data, and the evaluation in terms of Islamic Fiqh (jurisprudence). In the study, it has been tried to reach the right result by considering the social reasons and legal norms together. In order to correctly evaluate people's orientation to customary marriage, statistical data was used in the study, thus it was aimed to reveal (...) the sociological dimension of the research. In the research, firstly, the definition of the concept of marriage, its elements, conditions and types were briefly explained and the conceptual, legal framework and imagination of marriage were drawn. Thus, the main concepts and norms in which the customary marriage will be evaluated and compared have been put forward. Afterwards, the definition of customary marriage, which is the main subject of the study, its types, the countries where it is spreading, statistical data, the reasons that paved the way for its emergence, and Islamic Fiqh from the classical to the present were made. As a result, customary marriage was performed in three different ways, two of which were permissible, one was not; It has been determined that the applicants for this wedding are generally those who want to have more than one marriage and the university students. It has been seen that this customary marriage has some positive and negative consequences, and those who look at its positive aspects are allowed, while those who consider its negative aspects are not. However, from the classical period to the present, it has been determined that it is permissible for the public to hide the two-witness marriage on the grounds that it fulfills the condition of announcement, even if it is demanded from the witness. (shrink)

II. ULUSLARARASI TEKİRDAĞ’DA DİNİ VE KÜLTÜREL HAYAT SEMPOZYUMU.

This study deals with the sceptical arguments by one of the most important figures in the philosophical Sufi tradition (the Akbarian school) and the foremost disciple of Ibn ʿArabī, Ṣadr al‐Dīn al‐Qūnawī. Though not a sceptic in the strict sense, Qūnawī employs sceptical arguments from relativity of rational knowledge and disagreement among philosophers to prove inefficacy of reason and rational procedures of knowledge in terms of achieving certain knowledge of metaphysical matters, namely of God and the ultimate principles of things. (...) The paper questions Qūnawī's implicit assumption that, if there is disagreement on a proposition p, then p is relative and thus cannot provide certain knowledge. It aims to philosophically analyse and assess his scepticism as well as to shed light on the largely unknown terrain of scepticism in the mediaeval Islamic world. (shrink)

The Sufyānī narration, which is also referred in some studies carried out today, is mentioned in the early Shiite and Sunnī sources. The anticipated savior perception of the period has an important place in understanding the Sufyānī narrations in the emergence process of which political and sectarian events were effective. Narrations stating that the Mahdī named Muḥammad, one of the descendants of the Prophet Muḥammad (pbuh), would appear in the end of times and establish justice by bringing order to the (...) world where oppression, injustice and inequity have spread, were effective in the political and social life after the Prophet (pbuh). The emergence of the Sufyānī narrations, whose intellectual infrastructure was constituted by the expected Mahdī perception that is effective in the society, was the result of the political conflicts of the period. The death of Muʻāwiya ibn Yazīd (d. 64/684), the third Caliph of the Umayyad State, without leaving a crown behind caused a political crisis. The cousin of the Muʻāwiya II, Marwān bin al-Ḥakam, the experienced politician who turned this moment of crisis into an opportunity and who was from the same dynasty but from a different family, took over the administration and thus the sultanate continued. Although the reign continued from the sons of Umayyad, the administration passed from sons of Sufyān to the sons of Marwān, who were from the same dynasty. This situation caused discomfort in Sufyānīs. Thus, Muʻāwiya II's brother Khālid ibn Yazīd, whose right of administration was seized from him, with the intention of gaining his lost reputation in the society and turning the pessimism towards his family into hope and desire, has been claimed to spread the savior Sufyānī narrations expected from the sons of Sufyān, parallel to the Mahdī narrations expected from the sons of Alī, which was influential in the society. Thus, the Sufyānī came to be expected like the expected Mahdī, who was influential in society and exploited by the Shiite sects in their own belief systems. The rebellions carried out by the sons of Sufyān against the administration in the 2nd century hijrī and afterwards were conceived as the appearance of the Sufyānī expected by the society and the person who led the rebellion was described as Sufyānī. The most important of these rebellions is the revolt of ʻAlī ibn Abdullah ibn Khālid nicknamed Abū ʻAmayṭar, formed by the coalition of sons of ʻAlī and sons of Sufyān who descend from the sons of Umayya. Abū ʻAmayṭar, who is considered to be the Sufyānī and some sections of whose life constitute a source for many narrations on the Sufyānī, declared his caliphate during the period of Abbasī Caliph al-Amīn (d. 198/813) and called for allegiance to himself. The announcement of his caliphate was considered by his supporters as the expected savior. The period of Abū ʻAmayṭar and the sayings about him are extremely important in terms of presenting the expected savior perception in the society, the Sufyānī understanding and the date of his emergence. Sections from Abū ʻAmayṭar's life reflected in the narrations about the Sufyānī in many Shiite and Sunnī sources. In this article, it is tried to examine the emergence of the Sufyānī narrations, its development and particularly its transformation within the Shiite sect, in a detailed manner and especially based on political and sectarian events of the early period. (shrink)