Though the current research stream has provided some risk factors for envy at the workplace, little is still known about the drivers and consequences of envy. Based on Vecchio’s theory, this study investigates the ripple effect of the span of supervision on envy. Moreover, it sheds light on the moderating role of meaningful work in their relationship. The data comprising sample size 439 were collected from confrères of four fast food companies listed on the Stock Exchange of Pakistan. Partial Least (...) Square Structural Equation Modeling technique was implemented through SmartPLS 3.3.2 to analyze the measurement and structural relationships. The results demonstrate that a narrow span of supervision will increase work engagement, and reduce instigated incivility via decreasing envy and resource depletion in sequence. Moreover, meaningful work would help regulate the inimical stream of dénouement of envy. Theoretical and practical implications, along with the limitations and future directions, have also been discussed. (shrink)

The connected and acyclic components contained in a network are identified by the computation of its complexity, where complexity of a network refers to the total number of spanning trees present within. The article in hand deals with the enumeration of the complexity of various networks’ operations such as sum, product, difference K 2, n ⊖ K 2, and the conjunction of S n with K 2. All our computations have been concluded by implementation of the methods of linear algebra (...) and matrix theory. Our derivations will also be highlighted with the assistance of 3D plots at the end of this article. (shrink)

This paper investigates how Schleiermacher’s universal hermeneutics can be considered as a better alternative to both, German rationalist aesthetics as pioneered by Christian Wolff, and Kant’s transcendental idealism, to the extent of overcoming the problematics of rule-following. A general account of the necessity of a universal hermeneutics and its meaning from historical practices of exegeses is given. This is then followed by the account of rule-following in the tradition of both German rationalist aesthetics and Kant’s transcendental idealism with latter as (...) expounded in Kant’s Critique of Pure Reason. The investigation is comparative and descriptive. The purpose of this study is to discuss the hermeneutic possibilities in research methodologies for human sciences. (shrink)

Extending the philosopher Achille Mbembe’s notion of the ‘seeing power of race’ in Critique of Black Reason, this paper explores the imperial frame – a racialized and racializing vision of singularity/alterity – that was foundational to European modernity and the formation of the modern world. I intend to show how the racialized have always articulated an otherwise for cultivating a humane relationship with difference, an unconditional relationship with humanity, through putting the rhetoric of modernity/coloniality on trial. Interweaving a discussion of (...) the 2014 Jordanian film Theeb – our decolonial text – I propose a framework, a series of commitments for a culture decolonized: to time as enchanted and emerging; space as pluriversal and planetary; and self as the guarantor for the Other’s share. (shrink)

Graph theory is one of those subjects that is a vital part of the digital world. It is used to monitor the movement of robots on a network, to debug computer networks, to develop algorithms, and to analyze the structural properties of chemical structures, among other things. It is also useful in airplane scheduling and the study of diffusion mechanisms. The parameters computed in this article are very useful in pattern recognition and image processing. A number d f, w = (...) min d w, t, d w, s is referred as distance between f = t s an edge and w a vertex. d w, f 1 ≠ d w, f 2 implies that two edges f 1, f 2 ∈ E are resolved by node w ∈ V. A set of nodes A is referred to as an edge metric generator if every two links/edges of Γ are resolved by some nodes of A and least cardinality of such sets is termed as edge metric dimension, e dim Γ for a graph Γ. A set B of some nodes of Γ is a mixed metric generator if any two members of V ∪ E are resolved by some members of B. Such a set B with least cardinality is termed as mixed metric dimension, m dim Γ. In this paper, the metric dimension, edge metric dimension, and mixed metric dimension of dragon graph T n, m, line graph of dragon graph L T n, m, paraline graph of dragon graph L S T n, m, and line graph of line graph of dragon graph L L T n, m have been computed. It is shown that these parameters are constant, and a comparative analysis is also given for the said families of graphs. (shrink)

Muslim reformism, which emerged in West Asia during the closingyears of the nineteenth century, and the early twentieth, was spearheaded byJamal al-Din al-Afghani and Muhammad ‘Abduh. It responded to the socioeconomicand political challenges confronting the Muslim society. Muslimreformism was not only influential in West Asia but also in Southeast Asia.However, most studies on Muslim reform have privileged the “central Islāmiclands” at the expense of its “periphery”. As a result, Muslim reform inMalaysia has been marginalised. Thus, this article, discusses the historiographyof (...) Muslim reform in Malaya. An analysis of the major writings in Englishand Malay identified the major trends, issues, and gaps. It argues that theexisting studies tend to focus on the intellectual history of reform, while thesocial history of the diffusion of reformism has not been adequately analysed.Similarly, most works on reform in Malaysia focus on its development in thecountry alone without embarking upon comparative analysis with other areassuch as West Sumatra, Aceh and Java. Existing biographies of reformistsfocusing on prominent figures such as Syed Sheikh al-Hadi and Sheikh Tahirhave been thoroughly examined while other reformists such as Abu BakarAshaari, Abdullah Maghribi, and Abu Bakar Bakir have not been adequatelystudied. (shrink)

The first examples of the novel genre in modern Arabic literature emer-ged with the innovation movements initiated in this country after Napoleon's invasion of Egypt. In terms of technique and fiction, the Arab novel's reaching the desired standards and the first novel examples in the literary sense were made possible by the contributions of many writers who came to the fore with their different identities from writing novels. One of these writers, better known as a critic, is Ibrāhīm ʽAbd al-Qādir (...) al-Māzinī. Māzinī, who has written works in many fields of literature, is a master writer who has mostly written psychological novels. The aim of this study is to examine the themes that Māzinī, one of the important names of Arabic literature, included in his novels. In our study, Māzinī's novels Ibrāhīm al-Kātib, Ibrāhīm al-Thānī and Thalāthat Rigâl wa’mra’ah were examined and in these novels, mainly love, affection, pressure of tradition, despair, pessimism, disappointment, sadness, fear, delusion, jealousy and stinginess were examined. It has been determined that themes such as While many different themes were seen in the novels of many writers of his time, it is seen that the themes in Māzinī's novels are mostly psychological themes that reflect the inner world of man. In this respect, Māzinī differs from many other Arab novelists. (shrink)

While heredity is predominantly controlled by what deoxyribonucleic acid (DNA) sequences are passed from parents to their offspring, a small but growing number of traits have been shown to be regulated in part by the non‐genetic inheritance of information. Transgenerational epigenetic inheritance is defined as heritable information passed from parents to their offspring without changing the DNA sequence. Work of the past seven decades has transitioned what was previously viewed as rare phenomenology, into well‐established paradigms by which numerous traits can (...) be modulated. For the most part, studies in model organisms have correlated transgenerational epigenetic inheritance phenotypes with changes in epigenetic modifications. The next steps for this field will entail transitioning from correlative studies to causal ones. Here, we delineate the major molecules that have been implicated in transgenerational epigenetic inheritance in both mammalian and non‐mammalian models, speculate on additional molecules that could be involved, and highlight some of the tools which might help transition this field from correlation to causation. (shrink)

This paper aims at presenting the critique of both the quantitative and the qualitative research methodologies for social sciences in general and organizational sciences in particular. Quantitative and qualitative research models have been dominant over the second half of the twentieth century. Meanwhile, it has become a growing concern that a dichotomy between them should be overcome by combining them into a methodological pluralism. Positivism is the epistemological ground of quantitative methodology whereas phenomenology is the same with qualitative. It will (...) be argued that for methodological pluralism, neither positivism nor phenomenology can suffice alone. This paper presents a comparison and analysis of both positivism and phenomenology with the intention of working out their fundamental presuppositions. The purpose of this investigation is to look for the possibility of outlining a theoretic paradigm for the practice of methodological pluralism. (shrink)

The End of Materialism: How Evidence of the Paranormal Is Bringing Science and Spirit Together by Charles T. Tart. Philosophy of Personal Identity and Multiple Personality by Logi Gunnarsson. Eusapia Palladino and Her Phenomena by Hereward Carrington. Can the Mind Survive beyond Death? In Pursuit of Scientific Evidence by Satwant K. Pasricha. Morphic Resonance: The Nature of Formative Causation by Rupert Sheldrake. A New Science of Life: The Hypothesis of Formative Causation by Rupert Sheldrake. “Why AI Is a Dangerous Dream,” (...) Opinion, Interview with Noel Sharkey by Nic Fleming. (shrink)

: Hisbah is the most important institution in a society and nation.Enforcement parties are those who are directly involved in executing this. Incarrying out their duties, they bear heavy responsibility because it involvesthe rights of Allah and the rights of human. Hisbah implies theimplementation of al-amr bi-l-maʿrūf when it is clear thatit is abandoned, and wa-n-nahy ʿani-l-munkar when itis clear that it is done. This study is based on the concept of Hisbah in SharīʿahLaw which is of a general and (...) widespread aspect of enjoining good andpreventing evil. Literature reviews and library searches have been conductedintensively to clarify the principles of hisbah. Additionally, descriptiveand content analysis of textual content was done on the provisions of lawsand regulations as well as guidelines on the prevention of sharīʿah crimeparameters in Malaysia. In general, our country has implemented the conceptof hisbah in its own form without the branding of an institution specifically as“the institution of hisbah”. The roles and functions of hisbah are given to theSharīʿah Enforcement Division, Islamic Religious Department in the states. (shrink)

We use a sequential voluntary contribution game to compare the relative impact of a first-mover’s non-binding announcement versus binding commitment on cooperation. We find that a non-binding announcement and a binding commitment increase individual contributions to a similar extent. Since announced contributions systematically exceed commitments, in sessions with a non-binding announcement, second-movers tend to contribute more to the group activity than in sessions with a binding commitment. Yet, second-movers appear to be more motivated towards achieving a social optimum when the (...) first-mover uses commitment. We also find that a non-binding announcement has a higher impact on individual propensity to cooperate than the ex post contribution of the first-mover. However, the failure to make announced contributions decreases cooperation even though the first-mover is reassigned in every period. (shrink)

In this study, we first introduce polygonal cylinder and torus using Cartesian products and topologically identifications and then find their Wiener and hyper-Wiener indices using a quick, interesting technique of counting. Our suggested mathematical structures could be of potential interests in representation of computer networks and enhancing lattice hardware security.

Human gait is a complex activity that requires high coordination between the central nervous system, the limb, and the musculoskeletal system. More research is needed to understand the latter coordination's complexity in designing better and more effective rehabilitation strategies for gait disorders. Electroencephalogram and functional near-infrared spectroscopy are among the most used technologies for monitoring brain activities due to portability, non-invasiveness, and relatively low cost compared to others. Fusing EEG and fNIRS is a well-known and established methodology proven to enhance (...) brain–computer interface performance in terms of classification accuracy, number of control commands, and response time. Although there has been significant research exploring hybrid BCI involving both EEG and fNIRS for different types of tasks and human activities, human gait remains still underinvestigated. In this article, we aim to shed light on the recent development in the analysis of human gait using a hybrid EEG-fNIRS-based BCI system. The current review has followed guidelines of preferred reporting items for systematic reviews and meta-Analyses during the data collection and selection phase. In this review, we put a particular focus on the commonly used signal processing and machine learning algorithms, as well as survey the potential applications of gait analysis. We distill some of the critical findings of this survey as follows. First, hardware specifications and experimental paradigms should be carefully considered because of their direct impact on the quality of gait assessment. Second, since both modalities, EEG and fNIRS, are sensitive to motion artifacts, instrumental, and physiological noises, there is a quest for more robust and sophisticated signal processing algorithms. Third, hybrid temporal and spatial features, obtained by virtue of fusing EEG and fNIRS and associated with cortical activation, can help better identify the correlation between brain activation and gait. In conclusion, hBCI system is not yet much explored for the lower limb due to its complexity compared to the higher limb. Existing BCI systems for gait monitoring tend to only focus on one modality. We foresee a vast potential in adopting hBCI in gait analysis. Imminent technical breakthroughs are expected using hybrid EEG-fNIRS-based BCI for gait to control assistive devices and Monitor neuro-plasticity in neuro-rehabilitation. However, although those hybrid systems perform well in a controlled experimental environment when it comes to adopting them as a certified medical device in real-life clinical applications, there is still a long way to go. (shrink)

Many researchers are currently showing interest in researching consumers who are purchasing the products with the help of new tools, and new kinds of markets are emerging rapidly. M-commerce is a prevalent mode of marketing and is famous among young people of Pakistan. Current research is planned to check the status of consumer purchase intentions (PIs) using perceived influence, virtual interactivity, brand image, and brand expected value among customers who purchase their products with the help of m-commerce. Data was collected (...) from customers who were engaged in buying with the help of m-commerce by using the convenience sampling technique and 227 complete questionnaires were used in final analysis. This research examines the direct impact of perceived influence, virtual interactivity, brand image, and brand expected value on PIs and finds the indirect effect of brand image and brand expected value on the relationships of perceived influence and virtual interactivity with PIs. Results indicate that all the hypotheses of direct relationships are accepted except the hypothesis for the relation of virtual interactivity with consumer PIs. Virtual interactivity has an insignificant positive impact on consumer PIs. Brand expected value has a strong positive effect on consumer PIs among all. The current study proposed four mediational hypotheses. All the proposed mediational hypotheses are accepted. (shrink)

Credible and well-functioning governance is crucial for the value creation of firms. Recently, private sectors have undergone substantial changes by focusing on good governance as a tool to enhance value, reputation, and image. The primary features of firms with good governance include greater emphasis on accountability practices, proper implementation of a corporate integrity system, and sound internal controls in place to avoid risk and to ensure policy and procedures that are complied. Government linked companies (GLCs) as the backbone of the (...) Malaysian Government have been harshly criticised for not being able to create value(s) despite receiving high priority in the process of getting government projects. Therefore, this study aims to examine the role of good governance systems, which are reflected through accountability systems, corporate integrity systems, and internal control systems towards value creation of Malaysian GLCs. This study collected primary data based on a set of questionnaire survey among 100 GLCs in Malaysia. Based on the regression analysis, this study found that corporate integrity systems and internal control systems were vital elements in ensuring value creation in GLCs. (shrink)

Currently, there is an increasing trend in the organizations towards examining the artificial intelligence and nonartificial intelligence for the innovation and success of the new product, as well as getting the intentions of the upcoming researchers. Thus, the purpose of the ongoing study is to examine the role of artificial and nonartificial intelligence in the new product success along with the moderating role of new product innovation in the manufacturing organizations of China. The quantitative methods have been followed by the (...) study and gathered the responses from the respondents using questionnaires, and analysis has been conducted by using the smart-PLS. The results exposed that artificial intelligence and nonartificial intelligence have positive and significant nexus with the new product success. The outcomes also revealed that the new product innovation significantly moderated the links among the nonartificial intelligence and new product success, but it insignificantly moderated the links among the artificial intelligence and new product success in the manufacturing organizations of China. These findings have provided the guidelines to the manufacturing companies and their policies developing authorities that they should be developed and implement the suitable policies regarding the adoption of artificial intelligence and nonartificial intelligence that enhance the success of the new product, which ultimately enhances the success of the organization. (shrink)

This article examines the influence of the Persian mystic poet Hafi z on western poets. Interest in Hafiz started in England in the eighteenth century with the translations of Sir William Jones. In the nineteenth century, the German translation of Baron von HammerPurgstall inspired Goethe to create his masterpiece Westöstliche Divan (West-Eastern Divan). The poetry of Hafiz evoked such passion in Goethe that he referred to him as ‘Saint Hafiz’ and ‘Celestial Friend’. Inspired by Westöstliche Divan, a number of German (...) poets including Rückert and Platen composed volumes of poetry on the model of ghazal, the popular poetic form perfected by Hafi z in Persian literature. Prominent among the German thinkers influenced and fascinated by Hafiz was Friedrich Nietzsche who repeatedly mentioned him in his works. The influence of Hafiz stretched to America in 1838 when Ralph Waldo Emerson read Goethe’s West-Eastern Divan. In Hafiz, Emerson found a man who derived pleasure in the very elements which others found mean. Under the influence of Hafiz’s Saki-nameh or the Book of Wine, he created his finest poem Bacchus which, according to Harold Bloom, set the terms for the dialectic of American poetry. (shrink)

Born in 1315, Shamseddin Mohammad, known as Hafiz, grew up in the city of Shiraz where he studied the Qur’anic sciences. In his youth he learned the Quran rigorously and assumed the epithet ‘Hafiz’ which means the one who knows the Quran by heart. Also known as the ‘Tongue of the Hidden’ and the ‘Interpreter of Secrets’, Hafiz utilizes grand religious ideas and mingles them with Sufistic teachings, thereby creating a kind of poetry which baffles interpretation. The poetry of Hafiz (...) has intoxicated and continues to intoxicate many in the world. The exhilarating effect of his poetry was also known to the poet himself. In one of his poems, he says that the angels are memorizing his poems in heaven and that Venus is enraptured and that Christ rjoices in his songs: “What marvel that in heaven are sung/ The dulcet words by HAFIZ strung?/Or that, by Venus’s air entranced,/Messiah in his sphere has danced?” As Friedrich Nietzsche has said of Hafiz: “Bist aller Trunkenen Trunkenheit/ wozu, wozu dir-Wein? (the intoxication of all intoication you are/what need do you have to ask for wine?)”. (shrink)

Lives of the Prophets: The Illustrations to Hafiz-i Abru’s ‘Assembly of Chronicles’. By Mohamad Reza Ghiasian. Studies in Persian Cultural History, vol. 16. Leiden: Brill, 2018. Pp. xv + 343. $159, €132.

Through a reading of the Syrian Marxist Yasin al-Hafiz’s (1930–1978) autobiographical preface, the essay investigates the changing coordinates of political critique in the Arab world in the aftermath of the defeat of 1967. The autobiography, as the essay argues, draws the contours of the figure of an ‘internal exile’, an exile from history into time, which characterizes the experience of a generation of disillusioned radicals. After presenting the interplay of history and time in al-Hafiz’s text, the essay reflects on the (...) historiographical sensibility needed for a revisiting of this past, a revisiting called for by the present disillusionment from the Arab revolutions. A tragic posture provides a different take on this past, the essay concludes, one that requires coming to terms with the notion of inheritance. (shrink)

During my (Hafiz) childhood in Bangladesh, I experienced the negative impact of the educational system. My experiences initiated a process of conscientization leading to values-driven activism through the establishment of Education for Development and Sustainability (EDS), a child-friendly community of practice, with Trine and Alamin. In encounters with Erling and Sigrid, we became aware that our activities were in accordance with action research based on cooperative inquiry (Heron & Reason, 2008). From that point of departure, we developed our own collaborative (...) living theory. In this paper, we explore the research question “How did we become action researchers and what is our driving force?” by using Stoller’s (1989) autobiographical narrative method to analyse selected, lived experiences. Sharing lived experiences and engaging in activism with each other and the EDS children became the base for our conscientization, radical empiricism and contemplating involvement in EDS. Value based activism can create empathic relations and emotions through shared engagement for social justice and the realization that we create a shared reality. Hence, conducting action research with children/youth is in our experience a key to sustainable development. However, to increase the transparency and validity of our research, we needed to explore how our experiences and actions have influenced our values, emotions and decisions to conduct research, our research topic and the research in itself. Therefore, we have engaged co-researchers and participants to critically question the research practice and made it open for discussion and comments in order to see alternative ways of interpreting situations and processes. (shrink)

Sacred texts are important sources for all religions. These resources have a variety of social functions, either implicit or explicit. Therefore, it is important to protect and transfer sacred texts in many cultures. For this reason, in many societies, it has become necessary to memorize these texts after they have been written down and to transfer them orally to the next generations. Thus, over time, various structures related to the memorization of these sacred texts have emerged. Being Ḥāfiẓ is an (...) important activity that emerged for the purpose of memorizing the Qur'an and transferring it in this way when necessary and gained historical and social qualities. People who are Ḥāfiẓ are respected Islamic societies. For this reason, many people make an effort to become a Ḥāfiẓ. In this process, reasons contributed to the spread of becoming Ḥāfiẓ, such as the Prophet Muhammed’s encouragement, and the accepting the memorization of the Qur’an as a virtuous activity for Muslims. The research is based on the lives and experiences of visually impaired Ḥāfiẓes. First of all, it aims to contribute to the relevant scientific literature. In addition to its academic contribution, it also aims to be a source for various social policies in order to reveal new options in line with the inclusion of visually impaired individuals in social life. The research is a qualitative descriptive study. It was conducted on the basis of the phenomenology design, which is one of the qualitative research designs. In this direction, it has been tried to understand how visually impaired hafizes ascribe meaning to their lives and how they evaluate the world, society and relationships. The study group of the research consists of twelve visually impaired Ḥāfiẓ residing in the provinces of Bingöl, Elazig, Diyarbakir and Mardin. During the interviews, it was concluded that the sample reached the saturation point due to the repetition of the data, and so the number of participants was limited to twelve. Snowball sampling technique was used in the research. The interviews were conducted with a semi-structured interview form created within the scope of the research. The interviews were conducted in places such as houses, parks, association offices and mosques. The study was carried out with the permission of Bingöl University Scientific Research and Publication Ethics Committee. Various results were obtained by analyzing the data obtained during the research process. Becoming Ḥāfiẓ is accepted as an important element that directly affects the lives of visually impaired participants. For the participants, it has features that make them at peace with themselves, the world and society, illuminate their dark world, and take them out of living within four walls and include them into life. Being an Ḥāfiẓ, playing role in condolences, reciting hymns in mawlids and similar religious ceremonies, giving voluntary Qur'an trainings in mosques or courses are important examples of social activities provided by the Ḥāfiẓes. The participants stated that being a Ḥāfiẓ provided them an important status in the social context and thus they gained respectability. It has been determined that some visually impaired Ḥāfiẓes are employed informally. Many of the participants earn income by reciting mawlids, hymns and eulogies in various religious ceremonies. They also recite the Qur'an in condolences and on some special days. Being Ḥāfiẓ is an important resource for visually impaired individuals to be included in social life. For this reason, the achievements of the visually impaired due to being a Ḥāfiẓ are an example of a model life for both the disabled and the parents with disabled children. In this direction, the visually impaired individuals should be supported in religious music-supported organizations, religious music associations should be established, and courses like mawlidhan, etc. should be organized. (shrink)

Christine Buci-Glucksmann’s The Madness of Vision is one of the most influential studies in phenomenological aesthetics of the baroque. Integrating the work of Merleau-Ponty with Lacanian psychoanalysis, Renaissance studies in optics, and twentieth-century mathematics, the author asserts the materiality of the body and world in her aesthetic theory. All vision is embodied vision, with the body and the emotions continually at play on the visual field. Thus vision, once considered a clear, uniform, and totalizing way of understanding the material world, (...) actually dazzles and distorts the perception of reality. In each of the nine essays that form The Madness of Vision Buci-Glucksmann develops her theoretical argument via a study of a major painting, sculpture, or influential visual image—Arabic script, Bettini’s “The Eye of Cardinal Colonna,” Bernini’s Saint Teresa and his 1661 fireworks display to celebrate the birth of the French dauphin, Caravaggio’s Judith Beheading Holofernes, the Paris arcades, and Arnulf Rainer’s selfportrait, among others—and deftly crosses historical, national, and artistic boundaries to address Gracián’s El Criticón; Monteverdi’s opera Orfeo; the poetry of Hafiz, John Donne, and Baudelaire; as well as baroque architecture and Anselm Kiefer’s Holocaust paintings. In doing so, Buci-Glucksmann makes the case for the pervasive influence of the baroque throughout history and the continuing importance of the baroque in contemporary arts. (shrink)

El viaje espiritual al «espacio verde» es un recorrido por el significado simbólico del color verde, el color litúrgico y espiritual del Islam, tomando como punto de partida la obra de dos artistas iraníes contemporáneos: Suhrâb Sepehrî y Shirin Neshat. Desde las antiguas religiones del Oriente Próximo hasta el Islam, el verde es el color del firmamento espiritual, el de los vergeles del Paraíso, la tierra del más allá. El jardín verdeante que alcanza el alma difunta (dên) en el mazdeísmo, (...) el verdor de la tierra de Xvarnah en el zoroastrismo, o el ascenso del alma (gryw) al Paraíso de Luz en el maniqueísmo, son ideas que retoman los grandes poetas persas (Nizâmî, Rûmî, Hâfiz) para hablar de la resurrección y de la entrada en el mundo del alma. En el sufismo la luz verde tipifica la cumbre del crecimiento espiritual, el jardín eterno (al-Kubrà, al-Simnânî); es el «Mar Verde» que constituye el indicio del resplandor de la vida eterna (Ibn al-‘Arabî); es el color de la perfección absoluta (‘Irâqî) y de la resurrección (al-Tirmidhî), el color del prado donde brota la Fuente de la Vida eterna (Suhrawardî, Ibn al-‘Arabî, Rûmî), etc. Es, en definitiva, lo que Nizâmî llama «el precioso jardín esmeralda», Rûmî el verdadero «vergel» y Hâfiz el «jardín de la visión». (shrink)

Dervish lodges and cults were among the important elements of the Ottoman social life and in those times, they had spread to nearly all city centers, towns and villages. Dervish lodges served as non-formal educational institutions for people from all ages and all segments of the society. In addition to education, these structures also played important roles in political, economic, social and military life of the Ottoman Empire. In general, wise people and scholars contributed to the development and dissemination of (...) Islamic sciences in general, and specifically, mystic thought. As a matter of fact, it was determined that there were a great number of Dervish lodges that were founded or supported by shaykh al-Islam (the chief justice), kādī (judge), scholars and mudarrisīn (teachers) in the history of sufism. One of them was Mullah Çelebi Dervish Lodge, which was founded in the 16th Century by Mehmed Vusuli Efendi, who belonged to the Ilmiya class (d. 998/1590). Until today no detailed studies have been conducted on lodges, which continued their existence until 1925. For this reason, this article will be the first study that deals with the dervish lodges in the light of archive sources. In this article, which was written to shed light on the course of our sufi cultural history, the prominent names, shaykhs and physical status of the Dervish lodges, especially Mehmed Vusuli Efendi, who was the founder of these lodges, will be dealt with.Summary: Our country, which hosts scientific moral centers like dervish lodges, school, madrasa and masjids, has a rich historical cultural treasure. As it is already known, the above-mentioned institutions had an important place in the life of Ottoman social life. Dervish lodges and madrassas were considered as science and wisdom centers because there is no distinction between zāhir (exterior) and bātin (interior) in our tradition. Under then-present conditions, the institutions that were needed most were supported. In this sense, the sultans and scholars cared about the dervish lodges, which were the places where sciences were studied contributing to the construction of these structures. One of these was Mullah Çelebi Dervish Lodge, which was founded in the center of Eyupsultan by the Ottoman man of letter, poet and scholar, Mehmed Vusuli Efendi (d. 998/1590).Mullah Çelebi Dervish Lodge is located in the Debbaghane/Tabakhane (Tannery) district in the center of Eyupsultan. As Suleyman Çelebi stated, “the valiant ones worked in the Tannery”. For this reason, it is possible to say that there were tanners among the disciples and followers of Mullah Çelebi Dervish Lodge.Mullah Çelebi Dervish Lodge was built by Mehmed Vusuli Efendi, who belonged to the scholar class in the Ottoman Empire. Mehmed Vusuli Efendi, who served as a professor in various madrasahs, served as a kādī in cities like Konya, Kutahya and Istanbul. Mehmed Vusuli Efendi was called “Mullah” because of his madrasah origin and “Çelebi” because of being a member of the scholar class. For this reason, dervish lodge in question was known as Mullah Çelebi Dervish Lodge in his honor. Sources mention the religious, knowledgeable and modest personality of Mehmed Vusuli Efendi. In this sense, the establishment of a dervish lodge by someone from the scholar class is important in terms of being a sign of the togetherness of dervish lodges and madrasahs in the Ottoman Empire. In addition to his scientific personality, Mehmed Vusuli Efendi was also an important figure who wrote works both as prose and as poetry, and made some translations into Turkish. In addition to the Dervish Lodges mentioned here, Mehmed Vusuli Efendi also established mosques and public baths in various places in Istanbul and was interested in charity works. Cemaleddin Server Revnakoglu stated that he was given the nickname “FındıklıÇelebi” because he had established a mosque in Fındıklı District.Mehmed Vusuli Efendi was the son-in-law of Aise Hubbi Hatun (d. 997/1589), who was one of the lady poets of the 16th century divan literature. Aise Hubbi Hatun was the granddaughter of Kanuni Sultan Suleyman’s foster brother Yahya Efendi from Beşiktaş. Aise Hubbi Hatun was also the wife of Semsi Çelebi, who was one of the grandchildren of Aksemseddin. In this sense, Aise Hubbi Hatun was a person who served in the palace during the reign of Selim II. According to the sources, Mullah Çelebi was appointed to a post that was as high as being the kādī of Istanbul with the help of Aise Hubbi Hatun, who was one of the prominent figures of the palace. For this reason, Mehmed Vusuli Efendi was also known as “Hubba/Hubbi Mullah”.In the present study of ours on Mullah Çelebi Dervish Lodge, one of the most prominent lady poets was Serife Zubeyde Fitnat Hanım (d. 1194/1780). In the sources, some authors discussed whether Fitnat Hanım’s tomb was in Mullah Çelebi Dervish Lodge. Since there is no inscription on it, the tomb of Mehmed Vusuli Efendi was assumed to belong to Fitnat Hanım. Actually, in the past, Istanbul Tombs and Museums Directorate hung a plate saying that the tomb in question belonged to Fitnat Hanim. However, Bilgin Turnalı revealed that the tomb of Fitnat Hanım was not in the Mullah Çelebi Dervish Lodge in his article with the title “The Tomb of the Poet Fitnat Hanım”.The archive sources, which we can examine on Mullah Çelebi Dervish Lodge, generally belong to the 18th century and onwards. For this reason, the information on the establishment years of the Dervish Lodge was not determined fully. However, some of the archive sources reported some revenues of Mullah Çelebi Dervish Lodge. For example, it was recorded in the archives that payments were made to this Dervish Lodge in Muharramiya activities. As it is known, ceremonies were held in the Ottoman Palace in the month of Muharram, which was the initial month of the Hijri calendar, and a number of people and institutions in Istanbul and its surroundings were paid by the Sultan under the name of “Muharramiyya”.In Mullah Çelebi Dervish Lodge, there were some prominent shaykhs like Mahmud Efendi and Nureddin Efendi. For example, since Mahmud Efendi had a lot of influence on the lodge, it was named after him for a period of time. Another prominent shaykh in the above-mentioned dervish lodge was Nureddin Efendi. As a matter of fact, he was closely interested in the maintenance and repair works of the dervish lodge and the activities related to the cults, and applied to Evkāf-i Humāyūn many times for repair works. Mehmed Esref Sabri Efendi, who was the shaykh before the last one in this dervish lodge, contributed to the training of many people of cult, especially Saadeddin Ceylan, who was the shaykh of Haki Baba Lodge. The last shaykh of Mullah Çelebi Dervish Lodge was Hafiz Hussein Kamil Efendi, who was the son-in-law of Mehmed Esref Sabri Efendi.When the physical condition of Mullah Çelebi Dervish Lodge is examined, it is understood that it was ruined in some periods in the history due to erosion; and for this reason, it had renovations. It was determined that Mullah Çelebi Dervish Lodge, which belonged to the Kadiriyye cult, remained until the last period of the Ottoman Empire; however, after the closure of the dervish lodges in 1925, it disappeared rapidly. In our present day, two tombs that belong to Mehmed Vusuli Efendi and Aise Hubbi Hatun and a graveyard where the members of the lodge were buried are left behind from this Dervish Lodge. As it is known, Dervish Lodges had an important place in the religious, scientific, political and economic life of the Ottoman society. In this article, which was planned to examine the Ottoman sufi culture, the historical course of Mullah Çelebi Dervish Lodge, its founder, shaykhs, physical location, etc. were discussed in the light of the archive sources. (shrink)

Hegel's reading of Hafez as part of his Berlin aesthetics lectures. The jargon of the prosaic world -/- This essay deals with Hegel's reading (Georg Wilhelm Friedrich Hegel, 1770 - 1831) of Hafez' poetry (Moḥammad Schams ad-Din Hafez Schirazi, around 1315 - 1390) during his lectures on the Aesthetics or Philosophy of Art at the University of Berlin (1820/21; 1823; 1826; 1828/29). Hegel's writings, Lectures on Aesthetics, were published from his remains by Heinrich Gustav Hotho (1802 - 1873) in three (...) volumes (1835 - 1838) and in a second edition from 1842 onwards. The posthumously published writings of Hegel are, considering the preserved archive material and the unreliable editing work by Hotho, a thoroughly complex research topic. Therefore, this problem area also forms the starting point of the present analysis of Hegel's reading of Hafez. -/- Within the framework of this essay, Hegel's categories of historical frameworks (Symbolic, Classical, and Romantic Art), especially that of the "Symbolic Art", are examined in his lectures on Aesthetics . This will do in three steps: starting with the current state of research, problematizing of Hegelian concepts in his Lectures on Aesthetics like "oriental Pantheism" or Vorkunst, ("the threshold of art" or "praeambula": T. M. Knox' translation, 1975, part I); extending the discussion by focusing on similarities and differences between Hegel's reading of Goethe (part II) and Hegel's reading of Hafez (part III) in his Berlin Aesthetics Lectures of the 1820's. For this purpose, material from Goethe's literary remains (II), as well as a masterpiece of Dutch painters van Eyck analyzed by Hegel (Ghent Altarpiece) during his lectures (III), will be included in the analysis and explored from an interdisciplinary and intercultural perspective. In doing so, Goethe's “Space of Experience and Horizon of Expectation” (Koselleck) in imitating Arabic script and calligraphy (II) is linked to Hegel's reading of Hafez during his Berlin lectures on aesthetics (III). Thus, a dialogue of cultures unfolds between poetry and philosophy. The main questions are: How does the German philosopher Hegel interpret and receive Hafiz's poetry in the context of German idealist philosophy as a topic of his lectures on aesthetics? What epistemological aspects can be gained from Hegel's reading of Hafez for a cultural studies analysis, especially regarding the history of the ideas? In addition to analyzing the historical aspects, the aim is also to uncover new perspectives in order to look with Hafez and Rumi at Hegel's problem child of ‘history’. Of particular interest are epistemological aspects and problems of reception and translation studies in sense of interdisciplinary and intercultural research (e. g. connected/entangled histories; boundary objects). Interculturality is understood in the context of the present essay as a cross-disciplinary theoretical framework in the sense of entangled histories research work interwoven with communication, aesthetic and cultural techniques approaches or resilience studies in a historical perspective. (shrink)

Originally published in 1950. Thinkers such as Ghazali and Ibn `Arabi, poets such as Ibn al-Farid, Rumi, Hafiz and Jami were greatly inspired by the lives and sayings of the early Sufis. This book was the first short history of Sufism to be published in any language, illustrating the development of its doctrines with numerous quotations from literature.