_This paper explores the theoretical review of job crafting behavior in service organizations by reviewing the literature on innovation capabilities. A workforce with proactive traits faces less environmental restriction and shows more groundbreaking behaviors of novel change. The current study has moved its emphasis from the influence of organizational job design on worker consequences to the inspection of the part that the workforce plays in defining task, social, and cognitive limits of work to verify innovation. Thus, innovation change is sighted (...) as the exploitation of novelty that entails alterations in work tasks for positive outcomes. This conceptual paper discusses the roles of innovation capabilities and job-crafting behavior in the IT industry. Refereeing to the theory of regulatory focus, the main objective of this paper is to create a new conceptual framework to understand the influence of employees’ perception of innovation capabilities by underpinning the regulatory focus model on job crafting behavior in the IT industry. _. (shrink)

This study adds to the growing research exploring the consequences of knowledge hiding in organizations. Drawing from the social exchange theory and the norm of reciprocity, this paper examines the direct and indirect—via distrust in supervisor—relationships between supervisor knowledge hiding and supervisee organizational citizenship behavior directed at the supervisor in the context of the Middle East. Using a supervisor–supervisee dyadic design, two-source data were obtained from 317 employees of 41 Saudi firms. The findings suggest that supervisees’ distrust in their supervisors (...) mediates the significant and negative relationship between SKH and supervisees’ OCB-S. Furthermore, the significant and positive relationship between SKH and distrust in supervisor is more pronounced for foreign workers than for local workers. This study provides empirical support and a better understanding of the existence and consequences of SKH for local and foreign workers and also discusses the theoretical and practical implications of the findings. (shrink)

Gardner’s theory of multiple intelligences has been further developed to focus on the research of human cognitive activities. Thus, the concept of emotional intelligence, which is the topic of the current paper, was introduced by John D. Mayer, Peter Salovey and ‎Daniel Goleman. General intelligence can be defined as the capacity to carry out abstract reasoning to understand meanings, to recognize the similarities and differences between two concepts and to make generalizations. Emotional intelligence is not a part of general intelligence. (...) Emotional intelligence can be defined as an ability of a human to perceive oneself and interact with others with the help of obtained and processed emotional information. Language acquisition is mediated by the necessity to communicate with others. Consequently, the ability to manage the process of communication is of utmost importance in learning a language. Virtual learning environment reduces dramatically the immediate interaction of the participants of the process of education. It undoubtedly affects the process of acquisition and demands to reconsider the distribution of different learning activities. (shrink)

Papers presented in three conferences, supported by the Fritz Thyssen Foundation, the Excellence Cluster 16: 'Cultural Foundation of Integration' at the University of Konstanz, and the Institute of German Studies and the Forum Scientairum at the Univesity of Tubingen.

Friedrich Wilhelm Joseph Schelling is arguably the most important figure of German idealism. Through a close reading of his much neglected Lectures on the Grounding of Positive Philosophy, this article draws out Schelling’s crucial moves of thought by which he demonstrates that reason is not self-grounding, but grounded in and/or by the absolute. This understanding of reason and its ground brings Hegel into the fray who argues that reason is self-grounding.

Professor Guillaume's translation of the Sira of Ibn Ishaq is now reissued. The translator used Ibn Hisham's abridgement and also included many additions and variants found in the writings of early authors. The book thus presents in English practically all that is known of the life of the Prophet.In the introduction, the translator discusses the character of the Sira in the light of the opinion of early Arabian scholars, noting especially the difficulties of the poetry. As the earliest monument (...) of Arabian prose literature, the Sira remains a work of the first importance. (shrink)

The aim of this research is to determine people's motives when purchasing organic food and how these motives are moderated by price sensitivity and ethical concerns in a cross‐cultural setting. A highly structured questionnaire was used to collect the data from 673 Italian and 594 Pakistani consumers, using the convenience sampling technique. Based on the etic research approach, the measurement invariance tests were performed, and data were analyzed using structural equation modeling. The results indicate that environmental concerns and health‐consciousness are (...) significant predictors of subjective norms and purchase attitudes among Italian consumers. Food safety concern proved the strongest predictor of purchase attitude and perceived behavioral control among Pakistani consumers. The results also confirm the moderating role of ethical concerns and price sensitivity in buying organic food in both cultures. In terms of originality, this study fills significant gaps in the literature, particularly regarding the roles of attitude, behavioral control, and subjective norms in consumer buying motives and purchasing intentions in cross‐cultural studies but more importantly, the results validate that consumer concerns across the globe are related to the Sustainability Development Goals and the U.N. 2030 agenda, which aptly provides a blue print for the development and developmental goals and concerns across nations. (shrink)

The concept of »similarity« lies at the centre of this interview with Anil Bhatti. Distinguishing itself from a culturalistic hermeneutic of the familiar and the strange, it concentrates on the »as-well-as«, on the area »between« theories of difference and such aspects of identity. Through the notions of »translation« and »over-lapping«, of »the vague« and »the preliminary« this concept seeks to ameliorate cultural theory.

The need for new “pull” incentives to stimulate antibiotic R&D is widely recognized. Due to the global diversity of health systems, combined with different challenges faced by antibiotics used in different types of healthcare settings, there is no one-size-fits-all solution. Instead, different “pull” incentives should be tailored to local contexts, priorities, and antibiotic types. Policymakers and industry should collaborate to identify appropriate solutions at the local, regional, and global levels.

Zusammenfassung In den frühen Arbeiten von Schelling findet sich eine empirische Historie des Christentums. Diese muss jedoch zusammengesetzt werden, und dazu muss zunächst geklärt werden, wie er zwei Begriffe unterscheidet: Geschichte und Historie. Erstere meint das spekulative Geschichtsverständnis; letztere das empirische Verständnis. Setzt man Schellings Historie, bzw. sein rein historisches Verständnis des Christentums zusammen, wird deutlich, dass es von der indischen Religion bis zum Protestantismus reicht. Sich über Schellings empirische Historie des Christentums im Klaren zu sein, ermöglicht, sein spekulatives Geschichtsverständnis, (...) seine historische und spekulative Konstruktion des Christentums und seine Auffassung von Theologie im Allgemeinen besser zu verstehen. (shrink)

This study examines the connections among cultural tourism, spirituality, and associated factors among religious tourists in Saudi Arabia. It focuses on how cultural tourism impacts spiritual fulfilment, considering visitors' intentions to visit religious sites, while also factoring in cultural competence and trust in tourism brands as moderators. This study involved 244 participants, who were administered self-report surveys during their visits to religious sites and cultural attractions in Saudi Arabia. Data analysis employed Stata-SEM software, utilizing structural equation modelling (SEM) to assess (...) the hypothesized relationships among the variables. The results indicate noteworthy positive associations between cultural tourism and the spiritual experiences of tourists, with mediating effects observed through their intentions to visit religious sites. Additionally, the study identified that cultural competence and trust in tourism brands exerted a moderating influence on the relationship between cultural tourism and spiritual experiences. This research contributes to the advancement of knowledge and practical applications in the realms of spirituality and cultural tourism. It substantiates the proposition that cultural tourism has the potential to influence the spiritual dimensions of visitors. The results underscore the significance of incorporating cultural and spiritual components in tourism marketing and destination management strategies. Moreover, they provide insights for destination stakeholders seeking to enhance cultural tourism initiatives, not only in Saudi Arabia but also in other contexts. (shrink)

The Diagnosis Confirmation Model includes a dual-pricing mechanism designed to support value-based pricing of novel antibiotics while improving the alignment of financial incentives with their optimal use in patients at high risk of drug-resistant infections. DCM is a market-based model and complementary to delinked models. Policymakers interested in stimulating antibiotic innovation could consider tailoring the DCM to their reimbursement systems and incorporating it into the suite of incentives to improve the economics of antibiotics.

The role of digitization and globalization have changed consumers’ online buying behaviors, specifically in the times of the COVID-19 pandemic crisis. This seriously influences the online retail industry in developing countries that are already struggling to move toward digital trading through e-business. Pakistan being a developing country is no exception, and it is, therefore, pertinent to examine factors that contribute to digital trading. Employing theories of reasoned action and the technology acceptance model, this study aims to investigate how personal innovativeness (...) and perceived usefulness impact consumers’ online purchase intentions through a serial mediational model. The data were collected through an online survey from 410 respondents. Structural Equation Modeling was used to test the proposed model. This study showed significant results for the direct effect of personal innovativeness and perceived usefulness on online purchase intentions as well as the indirect serial effect via internet browsing and attitude toward online purchasing. The study results have some important practical implications for selling firms, especially in the times of COVID-19. The study suggests that online retailers should be more responsive to the aforementioned factors to facilitate consumers to spend more time browsing, which influences consumers’ interest and intention to make online purchases. As the social distancing and lockdown approaches were implemented in Pakistan and other parts of the world, the trend toward online purchases has increased. Due to this shift in the overall purchasing behavior of consumers and the potential for strong growth in e-commerce, organizations need to consider the post-COVID situation to expand their business in an online platform for addressing the future pandemic crisis. (shrink)

Promoting innovative work behaviour and employee wellbeing has become essential as it endows companies with competitive advantages to thrive in today's complex business environment. This study investigates the role of workplace spirituality in inducing innovative work behaviour and employee wellbeing based on the social exchange theory and the spillover theory. It also looks at the previously unexplored mediating function of employee engagement in the relationship between workplace spirituality and the outcomes above. Additionally, it examines the interactive effect of workplace spirituality (...) and individual spirituality on employee engagement. Two waves of survey data were collected from 538 employees and their managers working in the IT sector in Pakistan. This study contributes to the expanding corpus of research on workplace spirituality, confirming that the latter positively influence innovative work behaviour and employee wellbeing. The mediating effect of employee engagement on the relationship between workplace spirituality and innovative work behaviour and employee wellbeing is also significant. Further, the results confirm that the influence of workplace spirituality on employee engagement is contingent on the degree of individual spirituality. Theoretical contributions and practical implications are discussed. (shrink)

The current research explores the women participation in SMEs business by using Probit model. The rapid absorption of women into the labor market has been influenced by several factors. The rapid economic growth was due largely to important growth in the SMEs business, where substantial and proportionally larger increase of female workers has been registered. Among all sectors of the economy, the SMEs have recorded the highest growth rate during the last decade. The increase in the female labor force participation (...) in SMES business may also be attributable to improving economic incentives in employment and policies favoring the employment of women. In addition, the combined effects of increased years of schooling, access to family planning services, improved maternal and child care, leading to arise in the average age at marriage, have allowed women to take advantage of the increased employment opportunities. Survey was conducted from 300 women in SMEs business in rural Sindh by using simple random technique from four districts, Shikarpur, Jacobabad, Kandhkot/Kashmore and Larkana Districts. Questionnaire was the basic tool to find out the major challenges of rural women as an entrepreneur business. It was revealed that there is great potential of rural women I doing the various entrepreneur business like in Kandhkot, Jacobabad, Rali, Ajrak and Sindhi caps they are very much unique and they were generating income from their families. It was further revealed that the rural women is less confident and their husbands were always given them hard time once they are exposing themselves to outside the boundaries of the house. The biggest challenges which they were facing they were doing all business in house, lack of marketing facilities, Karo Kari criminal activities and they were deprived from the basic rights. This study contributes and explores the Rural Women challenges in SMEs business and how these critical unethical problems we can overcome like KARO KARI, and other various social issues growth. (shrink)

A topological index is a numeric quantity related with the chemical composition claiming to correlate the chemical structure with different chemical properties. Topological indices serve to predict physicochemical properties of chemical substance. Among different topological indices, degree-based topological indices would be helpful in investigating the anti-inflammatory activities of certain chemical networks. In the current study, we determine the neighborhood second Zagreb index and the first extended first-order connectivity index for oxide network O X n, silicate network S L n, chain (...) silicate network C S n, and hexagonal network H X n. Also, we determine the neighborhood second Zagreb index and the first extended first-order connectivity index for honeycomb network H C n. (shrink)

Conducting clinical research on subjects admitted to intensive care units is challenging, as they frequently lack the capacity to provide informed consent due to multiple factors including intensive care unit acquired delirium, coma, the need for sedation, or underlying critical illness. However, the presence of one or more of these characteristics does not automatically designate a potential subject as lacking capacity to provide their own informed consent. We review the ethical issues involved in obtaining informed consent for medical research from (...) mechanically ventilated, critically ill patients, in addition to the concerns that may arise when a legally authorized representative is asked to provide informed consent on behalf of these patients. (shrink)

A national emphasis in Britain on community cohesion and citizenship has highlighted the need to explore understandings of difference within and between communities, particularly in school contexts. This paper reports on the first phase of a larger project exploring pupils' understandings and experiences of identity and diversity within secondary schools. Questionnaires were collected from 51 Year 8 pupils in two urban and ethnically diverse secondary schools in England. The findings suggest that pupils have a complex range of views about identity, (...) diversity and Britishness. (shrink)

A national emphasis in Britain on community cohesion and citizenship has highlighted the need to explore understandings of difference within and between communities, particularly in school contexts. This paper reports on the first phase of a larger project exploring pupils' understandings and experiences of identity and diversity within secondary schools. Questionnaires were collected from 51 Year 8 pupils in two urban and ethnically diverse secondary schools in England. The findings suggest that pupils have a complex range of views about identity, (...) diversity and Britishness. (shrink)

This study examines to what extent perceived corporate social responsibility reduces employee cynicism, and whether trust plays a mediating role in the relationship between CSR and employee cynicism. Three distinct contributions beyond the existing literature are offered. First, the relationship between perceived CSR and employee cynicism is explored in greater detail than has previously been the case. Second, trust in the company leaders is positioned as a mediator of the relationship between CSR and employee cynicism. Third, we disaggregate the measure (...) of CSR and explore the links between this and with employee cynicism. Our findings illustrate that the four distinct dimensions of CSR of Carroll are indirectly linked to employee cynicism via organizational trust. In general terms, our findings will help company leaders to understand employees’ counterproductive reactions to an organization, the importance of CSR for internal stakeholders, and the need to engage in trust recovery. (shrink)

The COVID-19 outbreak wreaked havoc on the hospitality business, resulting in significant layoffs, salary cuts, and unpaid leaves globally. This study uses the sensemaking theory to investigate how COVID-19 induced unfavorable human resource practices affect the link between perceived corporate social responsibility and employee identification and commitment. We tested this model using the data collected from 392 hospitality sector employees in Pakistan. The results reveal that “cut in salaries” and “work from home” positively moderate CSR’s impact on employees’ identification and (...) commitment. On the other hand, employee layoff and leave without pay do not impact the positive relationship between CSR and employees’ attitudes. Furthermore, the study finds that CSR during this pandemic has a significant positive impact on employees’ attitudes. However, this relationship becomes insignificant for employees who reported unfavorable HR practices in their organizations. The finding further reveals that CSR’s impact during COVID-19 on employees’ attitudes is moderated by the different levels of CSR importance in employees’ minds. This evidence is significant since HR practices implemented during this crisis need to be identified and framed to understand the effects of CSR on employee commitment and identification. CSR involvement in the pandemic can help managers keep their employees committed to organizations; only if this charity begins from their internal stakeholders first. (shrink)

In this paper, we present a probabilistic-based method to predict malaria disease at an early stage. Malaria is a very dangerous disease that creates a lot of health problems. Therefore, there is a need for a system that helps us to recognize this disease at early stages through the visual symptoms and from the environmental data. In this paper, we proposed a Bayesian network model to predict the occurrences of malaria disease. The proposed BN model is built on different attributes (...) of the patient’s symptoms and environmental data which are divided into training and testing parts. Our proposed BN model when evaluated on the collected dataset found promising results with an accuracy of 81%. One the other hand, F1 score is also a good evaluation of these probabilistic models because there is a huge variation in class data. The complexity of these models is very high due to the increase of parent nodes in the given influence diagram, and the conditional probability table also becomes more complex. (shrink)

Business Ethics, the Environment & Responsibility, Volume 31, Issue 2, Page 419-437, April 2022.

This article discusses Abū Isḥāq al-Naẓẓām’s (d. 231/845) (one of the first Muʽtazilī thinkers); understanding of Allah-world relationship, his theory of nature (tab‘) and his view on miracles. In a proposal form, Muʽtazilī scholars accept that the miracle, which is the actual confirmation, must occur, since it is not possible for Allah to confirm His messenger (prophet) in a way that everyone can hear and in a direct word. Since the Prophet's message can be authenticated only by a miracle, Muʽtazilī (...) thinkers paid great attention to this issue, organized and formed natural theories about the universe in a way that miracles can occur. Naẓẓām explains a kind of miracle that occurs under the power of Allah, by his theory of nature called latency and occurrence (kumūn-ẓuhūr). His view of miracles is rooted in the Muʽtazilī classification of miracles. Naẓẓām argues that in the theory of nature, things are infinitely divided. He also argues that all qualities considered accident (aʽrāḍ) by other Muslim theologians are different objects as only motion and rest are the only accidents. According to him, the universe consists of objects and accidents of motion only. In each object in the universe, an unlimited number of opposing objects (sub-components) that have different effects on each other is located in the same space. Those objects in the same space are intervened (tadākhul) with each other. Kumūn refers to sub-components that are located inside the object in a state of passing into each other, and a state of balancing each other through the push-pull motion (i‘timād). Ẓuhūr is an outward movement of the sub-component from where it is located when an impact imposed outside the object interacts with one of the sub-components contained in it. Naẓẓām says that too many opposing sub-components, such as heaviness-lightness, heat-coldness contained in the object, form an internal dynamic by providing balancing each other through inside the object with the push-pull motion. The state of balance inside the object is disrupted by an external factor affecting one of the sub-components. An external thing approaching the object interacts with one of the sub-components contained in the object. Then, the affected sub-component moves out of the object and thus the state of balance inside the object is disrupted. According to the theory of kumūn-ẓuhūr, change in objects occurs when the balance within the object is disturbed. The change in the balance also occurs not by the direct intervention of Allah and the creation of accidents, but by the disruption in the balance of natures within the object. Naẓẓām, who advocates the intrinsic natures in things, has been criticized for not leaving any room for Allah’s influence on objects at least through miracles. This criticism is not correct. Naẓẓām says that the nature of objects depends on God, and it is possible for God to intervene in them at any time. According to him, Allah can force opposing objects into a union that is not in their natures. In their natures, unification can separate those by applying pull and push. In this way, Naẓẓām sees the intervention of Allah as possible in the occurrence of a situation that is the opposite of what is present in the nature of objects. In Naẓẓām's theory of kumūn-ẓuhūr, there are suppressed natures and sub-components that are in a weak state inside the actual object. Furthermore, they cannot go out in any way from the actual object. One of these suppressed natures found in the object is removed from the nature of the object by the intervention of Allah when a miracle occurs in the hands of theProphet. In this case, the miracle is not something new that Allah has created, but that Allah has disclosed a hidden sub-component that is hidden in that thing that has never appeared before. Naẓẓām’s view of miracle is something occurring under the power of the created, which Muʽtazilī scholars accept in the classification of miracles in relation to, the theory of sarfa. He suggests that the Qur'an, which he accepts under the power of the created, would not be a miracle, if the Arabs could dispute it. However, according to him, the Qur'an is a miracle because Allah prevents them from the dispute. In his understanding of sarfa, the miracles occur directly as an act of God’s divine intervention with human beings. This study investigates Naẓẓām’s view of miracles along with his theory of nature and his understanding of sarfa. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

Abu Ishaq al-Saffar was one of scholars of the Western Qarakhanids' period who followed the Kalam thought of al-Maturidi (d. 333/944). His theological works Talkhis al-adilla and Risala fi al-kalam, his method in kalam, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Saffar is a respected and authorative Maturidi theologian. The article focuses on his defense of the kalam. By adding a long introduction to Talkhis about the naming, importance, and religious legitimacy of the (...) science of kalam, Saffar asserted that the kalam should be learned. When systematically vindication of the science of kalam is examined, it is understood that al-Saffar is the first theologian who reserved a private and voluminous part for defending the kalam among Hanafi-Maturidis. Even though he does not state its systematic, it can be understood that vindication of kalam in al-Saffar divides into three parts as of explanation, demonstration and refutation. Al-Saffar's defending the science of kalam shows that there were opposite thoughts against kalam in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Ashab al-Hadith and Ikhwan al-Safa were the opposite fronts of kalam. In addition, he was trying to go beyond the oppositions of Hanafi jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. (shrink)

RésuméCet article offre une édition, une traduction et une analyse d'une préface adressée par Ḥunayn ibn Isḥāq, traducteur de Galien, à un mécène chrétien syro-oriental, le médecin Salmawayh ibn Bunān. Ḥunayn a composé cette Épître à Salmawayh ibn Bunān en syriaque, mais seule en a survécu une traduction arabe par son neveu. Le texte n'a reçu que peu d'attention depuis sa découverte, il y a plus de quatre-vingts ans; il n'a jamais été publié entièrement. L’Épître donne un nouvel aperçu des (...) débuts de Ḥunayn et du milieu chrétien dans lequel il évoluait, en montrant ses attaches au passé littéraire syriaque, bien illustrées par les préfaces d'un autre traducteur de Galien, son prédécesseur Sergius de Rēšʿaynā ; mais l’Épître indique aussi des éléments qui distinguent de leur prédécesseur les traducteurs abbassides comme Ḥunayn. Cette étude soutient que la demande accrue des mécènes et la lecture attentive des commentaires hippocratiques de Galien ont suscité un nouveau discours, dans l’Épître, selon lequel des lecteurs de tout niveau peuvent et devraient avoir accès aux textes scientifiques grecs. Cette Épître montre ainsi comment Ḥunayn comprenait son propre projet littéraire et scientifique et sa relation à la tradition grecque de l'Antiquité. (shrink)

RésuméL'ouvrage galéniqueSur les Éléments selon Hippocrateest une importante source d'information concernant les théories physiques de l'antiquité tardive. Les diverses doctrines atomistes discutées par Galien ainsi que les arguments employés par lui pour les réfuter ont été étudiés de près par les premiersMutakallimūn.Les abrégés de cet ouvrage, qui semblent avoir été écrits plusieurs siècles après Galien, et dont certains remontent aux débuts de la culture islamique, présentent un intérêt particulier. Dans cet article, nous donnons une édition, une traduction et une étude (...) d'un abrégé inconnu jusqu'ici, conservé dans un unique manuscrit, qui l'attribue à Ḥunayn ibn Isḥāq. Comme les autres abrégés, il s'agit en fait d'une doxographie de théories physiques qui ne reproduit pas toujours précisément ce que Galien a dit, mais qui reflète le discours de l'époque où elle a été rédigée. (shrink)

Bu kitapta, Ebû İshâk es-Saffâr’ın (öl. 534/1139) kelâmî görüşleri, Telḫîṣü’l-edille li-ḳavâʿidi’t-tevḥîd adlı eserinde Allah’ın isimlerinin anlamlarını açıklarken yaptığı yorumlar çerçevesinde ele alınmaktadır. Ebû İshâk es-Saffâr, 6./12. yüzyıl Hanefî-Mâtürîdî âlimlerinden biridir. Kelâma dair Telḫîṣü’l-edille eserinde esmâ-i hüsnâ konusuna ayrıntılı olarak yer vermektedir. İki cilt hâlinde yayımlanan bu eserin yaklaşık üçte birlik bir kısmını esmâ-i hüsnâ konusu oluşturmaktadır. Bu kısım incelendiğinde, Saffâr’ın Allah’ın varlığı, birliği ve sıfatları ile ilgili konular başta olmak üzere pek çok konuyu 175 esmâ-i hüsnâya dayanarak izah ettiği görülmektedir. (...) O, esmâ-i hüsnâ bölümünde yer vermediği bazı isimlere ise müstakil başlıklar altında değinmektedir. Örneğin el-Mütekkelim ismi kelâm sıfatını bağlamında ve halku’l-Kur’ân ile icâz’ul-Kur’ân gibi konularla ilişkili bir şekilde ele almaktadır. Bu isimler de listeye dahil edildiğinde sayı 178’e ulaşmaktadır. Bu durumda eserin yarısını esmâ-i hüsnâ konusu teşkil etmektedir. -/- Saffâr, esmâ-i hüsnâ bölümünde alfabetik bir sıra içerisinde ele aldığı ilâhî isimleri öncelikle lugavî (semantik) yönden izah etmektedir. Sonrasında ise değerlendirdiği ilahî ismi, bir kelâm konusu ile bağlantı kurarak kelâmî perspektifle açıklamaktadır Esmâ-i hüsnâ temelinde ele alınan konuların hilâfet meselesi hariç diğer kelâm bahislerini kapsadığı görülmektedir. Saffâr öncesi Hanefî-Mâtürîdî kelâm literatürü içinde esmâ-i hüsnânın bu kadar kapsamlı ele alındığı başka bir eser bilinmemektedir. -/- Bu kitap; üç ana bölümden oluşmaktadır. “Metodolojik Çerçeve” başlıklı giriş bölümünde çalışmanın konusu, önemi, amacı, yöntemi ve kaynakları hakkında bilgi verilmiştir. Birinci bölümde Saffâr’ın yaşadığı sosyokültürel çevre olan Mâverâünnehir bölgesi ile Buhara ve Merv şehirlerinin siyasî, sosyal ve dinî durumu ortaya konulmaya çalışılmıştır. İkinci bölümde esmâ-i hüsna konusunun anlaşılmasına temel oluşturan isim, tesmiye, müsemmâ, sıfat ve vasf gibi kavramlar ile esmâ-i hüsnânın sayısı ve ihsâsı gibi kelâmî tartışmalara değinilmiştir. Sonrasında Saffâr öncesi dönemde kaleme alınan esmâ-i hüsnâ litaratürü hakkında bilgi verilmiştir. Bölüm sonuna Saffâr’ın rivayet ettiği 178 ilahî isme dair ayrıntılı bir tablo eklenmiştir. Üçüncü bölümde öncelikle, Saffâr’ın esmâ-i hüsnâyı izah ederken dikkate aldığı kelâmî ilkeler tespit edilmeye çalışılmıştır. Sonrasında ise Saffâr’ın Telḫîṣü’l-edille’de ilâhî isimleri açıklarken ortaya koyduğu kelâmî görüş ve değerlendirmeler belirlenerek sistematik bir şekilde kategorize edilmiştir. Bu kapsamda ele alınan her konunun sonuna ilgili ilâhî isimleri ve bağlantılı olduğu tartışmaları içeren tablolar eklenmiştir. Sonuç bölümünde ise Saffâr’ın esmâ-i hüsnâ anlayışına dayanan kelâm yöntemine dair ulaştığımız sonuçlara yer verilmiştir. Bu kitapta onun, esmâ-i hüsnânın %75’inde kelâmî yorumlarda bulunduğu ve bilgi-varlık bahsinden âhiret hayatına kadar bütün kelâm konularını esmâ-i hüsnâ ile bağlantılı yorumladığı tespit edilmiştir. Ulaşılan bu sonuçlar, Saffâr’ın kelâm anlayışının ilâhî isimlerin yorumuna dayandığını ortaya koymaktadır. [his book discusses the theological views of Abū Isḥāq al-Ṣaffār d. 534/1139), within the framework of his comments on the meanings of Allah’s names, provided in his work titled Talkhīṣ al-adilla. Abū Isḥāq al-Ṣaffār is one of the Ḥanafite-Māturīdite scholars in the 6th/12th century. In his work titled Talkhīṣ al-adilla li-qawāʿid al-tawḥīd on kalām, he spared extensive space for al-asmāʾ al-husnā. Approximately one third of this work, published in two volumes, is devoted to al-asmāʾ al-husnā. An examination of the related section reveals that al-Ṣaffār explains many issues, particularly those related to the existence, unity and attributes of Allah, based on 175 al-asmāʾ al-husnā. He mentions some of the names that he does not include in the al-asmāʾ al-husnā section under separate headings. For example, the name al-Mutakallim is addressed within the context of the attribute of kalām and in relation to subjects, such as the khalq al-Qurʾān and i‘jaz al-Qurʾān. Upon the addition of these names to the list, the number names reaches 178. This means that half of the work deals with the subject of al-asmāʾ al-husnā. -/- al-Ṣaffār lists the divine names in alphabetical order and explains them semantically in the chapter of al-asmāʾ al-husnā. Then he goes on to clarify each divine name through a theological lens with a specific reference to the subject of kalām. In the pre-Saffar Ḥanafite-Māturīdite theological literature, there is no other work that addresses al-asmāʾ al-husnā in such an extensive way. -/- This book consists of three main sections. The first section titled “Methodological Framework”, elaborates on the focus, significance, purpose and method of the study, along with the sources used. The first part describes the political, social and religious status of Transoxiana (Mā-warāʾ al-Nahr) region and the cities of Bukhara and Marw, the sociocultural environment in which Saffar lived. The second chapter addresses various concepts, which promote the understanding of al-asmāʾ al-husnā, such as name, tasmiya, musammā, attribute and qualification in addition to the theological debates such as the number and iḥṣāʾ of al-asmāʾ al-husnā. Then, it provides information about the al-asmāʾ al-husnā literature produced in the pre- Ṣaffār period. The end of each chapter comes with a detailed table with the 178 divine names mentioned by al-Ṣaffār. In the third chapter, the author initially discusses the theological principles that al-Ṣaffār considered while explaining the essence of al-asmāʾ al-husnā. This section also determines and systematically categorizes the theological views and evaluations put forward by al-Ṣaffār while explaining the divine names in Talkhīṣ al-adilla. The tables with the divine names and the related discussions can be seen at the end of the discussion for each subject. The last section presents the conclusions reached, regarding the kalām method based on al-Ṣaffār’s understanding of the essence of al-asmāʾ al-husnā. The present study revealed that he made theological interpretations in 75% of the al-asmāʾ al-husnā and interpreted all theological issues ranging from the subjects of knowledge and existence to the Afterlife in connection with the al-asmāʾ al-husnā. These results indicate that al-Ṣaffār's understanding of kalām is based on the interpretation of the divine names.]. (shrink)

Abū Isḥāq Ibrāhīm al-Zāhid al-Ṣaffār is one of the important representatives of the Kalām thought of the Ḥanafī-Māturīdī School. He was born in A.H. 450/ C.E. 1058 in Bukhara that is one of the city of Transoxiana/Mawara al-nahr where Maturidi School has emerged around this socio-cultural environment. He completed his education and served as a leader (rais/ ṣadr) of the Hanafite scholars there until he was exiled to the city of Marv. Upon his return from exile, he passed away in (...) Bukhara in A.H. 534/ C.E. 1139. The present study aims to determine his method in Kalām. The introduction outlines the subject, significance, purpose, method, and sources of the research. In this study, it was employed a method that focuses on a person in which he/she is examined with his/her views and thoughts by taking into account his/her socio-cultural factors. By doing this, the first chapter of this study deals with the political, socio-economic, and scientific situation in Transoxiana, and the activities of diverse religions, sects, and philosophical schools in this region in A.H. V-VI/C.E. XI-XII. In the second chapter, it studies al-Ṣaffār’s life, scientific personality, works as well as the sources that he made references to in his works in detail. In the third chapter, the kalām method of al-Ṣaffār has been tried to be determined. For this purpose, it analyzes his extant works, Talkhīṣ al-adilla li-qawāʿid al-tawḥīd and Risālah fī al-kalām and elaborates first on his defense of the Kalām that gives great importance to reason (ʿaql) and to intellectual debates, if necessary, in theological issues. Then it explores his theory of knowledge with his ideas on the definition, possibility, sources, and types of knowledge, and the epistemological understandings he defensed or criticised. Furthermore, to determine his Kalām method, it evaluates his approach towards the value of ‘aql and naql (Qurʾān-Ḥadīth) as sources of knowledge. Since this issue is a distinctive tool for unveiling the kalām methods of different mutakallims and Muslim sects. Finally, it finds out the types of istidlāl, meaning inference of one thing from the other that he used when he argues and defends his views, and illustrates with examples. (shrink)

El ms. árabe num. 1.077 de El Escorial contiene una obra de Abū Isḥāq al-Garnāṭī, cuyo último capítulo lo constituye la enumeración de veintidós normas jurídicas, en cuatro de las cuales los andalusíes no siguieron la doctrina de Mālik, y en las dieciocho restantes se apartaron de la de Ibn al-Qāsim. Ese mismo texto aparece también al final de K. al-Mufīd del cordobés Ibn Hišām. En este artículo su autor, tras definir el concepto de ‛amal local, plantea la cuestión de (...) la autoría del citado texto, ofrece una edición crítica y traducción del mismo a partir de las dos fuentes mencionadas y hace un estudio diacrónico de la aplicación en al-Andalus de esas controvertidas normas. Dicho estudio muestra que tales diferencias con respecto a Mālik o Ibn al-Qāsim no siempre se mantuvieron, sino que caracterizaron más bien el fiqh «temprano» andalusí. (shrink)

Según las fuentes hanbalíes, el imám Ibn Hanbal (m. en 855) no capituló ante inquisición `abbásí. En tiempos recientes, sin embargo, se tiende a pensar que sí debió capitular porque si no, nunca habría sido liberado. Sin embargo, una comparación del proceso de Ibn Hanbal con el de Hunayn b. Isháq (m. 873), indica que los califas `abbá-síes, cuando tenían que juzgar a un sospechoso de herejía, lo hacían más bien basados en razones de estado que en motivos dogmáticos. En (...) este contexto, en la narración del proceso recogido por Hanbal b. Isháq, puede leerse una explicación plausible de por qué el califa al-Mu'tasim puede haber liberado a Ibn Hanbal a pesar de que éste desafiara a la Inquisición. = According to Hanbali sources, the imam (d. 855) did not capitulate to the `Abbásid Inquisition. In modem times, a persuasive argument has been made that he must Nave done so; otherwise, he would never Nave been released. Yet a comparison of Ibn Hanbal's trial with that of Hunayn b. Isháq (d. 873) suggests that the `Abbásid caliphs, when asked to judge suspected heretics, made their decisions based on reasons of state rather than dogmatic grounds. Against this background, the trial report of Hanbal b. Isháq can be read as a plausible account of why the caliph al-Mu'tasim might Nave released Ibn Hanbal despite the latter's defiance of the Inquisition. (shrink)