Dede Korkut Stories are a national cultural heritage that narrates about events and challenges of Oghuz Turks in 10th-11th centuries. This period of time is important, as it was the times when Turks became Muslims. In this work, heroism, customs, habits and traditions, socio-cultural and moral life of the Turks before and after becoming Muslims are analysed. One of the topics addressed in this work is religious beliefs and worships of the Turks after became Muslims. In this context, the belief (...) in Allah appears to be the most emphasized type of belief in the stories. The theme of fate, which is included in the subjects of Tawḥīd (oneness of Allāh) is another theme mentioned in the stories. The stories also includes some expressions regarding particularly the Prophet Muḥammad as well as some other prophets. Jibrīl and ʿAzrāʾīl angels are also mentioned. As for the Divine Books, only the Qur’ān is namely addressed and other divine books are not mentioned. The beliefs regarding afterlife, such as death, resurrection, heaven, hell, pool of al-Kawthar (abundance) are also referred to in the stories. The Book of Dede Korkut is not a didactic work written to teach Islam. On the contrary, in the stories, Islam is discussed as an element of the spirit/essence of individual and society. The aim of this study is to investigate the representations of the beliefs of tawḥīd, prophecy and hereafter of the Turks, especially the Oghuz Turks with reference to narrations in Dede Korkut stories. It aims to discuss them in the context of six pillars of faith and evaluate from the Islamic belief point of view.Summary: The Book of Dede Korkut consists of twelve epic stories created within the oral tradition of Turkish Folk Literature. It is said that the origins of these stories, which are one of the oldest works of Turkish Folk Literature, went as far as 7th century. It is generally accepted that the Book of Dede Korkut, which narrates about Oghuz Turks who lived in 10th-11th centuries was transferred to writing after 15th century. There is no information found about writer/s of the Book. Dede Korkut, who considered being the narrator of the stories, is in fact a character in the stories. Dede Korkut plays qobuz, reads poetry, names children, mediates in marital affairs, resolves disputes, and leads religious rituals in the stories. Therefore, he stands out as a saint figure and considered to be wise man of the Oghuz Turks in almost every story, especially regarding social events. In this work, there are many expressions about heroism, customs, habits and traditions, socio-cultural and moral experiences of the Turks before and after becoming Muslims. The stories bear many traces from the earlier Turkish beliefs. However, these are not the issues of this study. The dates of the emergence of the stories, 10th and 11th centuries, coincides with the times when the Turks became Muslim. This situation makes the stories more important as they include rich narratives about the fundamental beliefs of Islam. Especially the belief in Allāh, which is one of the six pillars of faith, appears to be the most emphasized in the stories. In these stories, Turkish and Persian names of Allāh as well as His Arabic names and attributes are mentioned directly or indirectly.The belief in predestination and casualty related with Allāh's eternal knowledge and determination is another faith object that takes place in the stories. The issues regarding the predestination discussed in the stories as follows: the deeds occur with the wish of Allāh; Allāh decides whether the child male or female; Allāh predestines human lifetime, livelihood, time of death and calamities.There are also narrations about the belief in the prophets in the stories. Particularly the Prophet Muhammad's prophecy is prioritised. Adam, Noah, Abraham, and Moses are the other prophets mentioned in the stories. The successive authority of Adam and His story with Iblīs; the wife and donkey of Noah, not burning of Abraham when he was thrown into the fire, the speaking of Allāh with Moses and the staff of Moses are some of the expressions related with prophecy in the stories. Nimrod against Abraham and Pharaoh against Moses are described as negative personalities in the stories. In the stories, the Prophet Muhammad (pbuh) is handled in a position that intercession is demanded from Him. Greetings and prayers are read for Him. His intercession is sought for forgiveness of sins and acceptance of prayers. He is exalted with some attributions, such as the holly Prophet Peace be upon Him, friend of Allāh, the leader of religion and the headman of religion. When the Prophet Muhammad is mentioned, it is felt that there is a high respect and an enthusiastic love. When he is addressed, the expressions indicating respect and affection, such as "His name is magnificent Muhammad" and "His name is magnificent Muhammad Mustafa" are used in the stories.In the stories, only the Qur’ān is mentioned among the divine books, none of the Torah, the Zabūr and the Injīl is mentioned. It is referred that the Qur’ān descended from the heavens and it is the word of Allāh and His knowledge, and it was copied (collected) by Uthman. It is described as "Magnificent Qur’ān".It is seen in the stories that there is also a place for the belief in angels and only two of the four great angels are mentioned. One of them is ʿAzrāʾīl, the death angel. It is one of the main heroes in the story of Deli Dumrul. ʿAzrāʾīl is described as an angel from the sky, who has red-winged, who takes the souls of living beings by the command of Allāh and kill them. It is also narrated that ʿAzrāʾīl takes the form of human and pigeon, and the struggle of ʿAzrāʾīl with Deli Dumrul. The other great angel mentioned in the stories is Jibrīl. In the story of Emre, the Son of Begil, it is described as an angel fulfilling the commandments of Allāh. Apart from these, there is no information about other angels and their characteristics, such as not being gendered, not to sin, and being created from light. Within the scope of invisible beings, the Devil is also narrated in the stories as it did not prostrate itself to Adam, and therefore it was repelled and cursed.The principle of the belief in Hereafter, which is one of the pillars of faith, is also dealt with in the stories. The ending, death, resurrection, reckoning, Heaven, Hell, seeing Allāh's face in Heaven, drinking water from the pool of al-Kawthar are some of the topics addressed in relation to this principle. While talking about Heaven in the stories, the words "Uçmak" (flight) in Turkish and "Behesht" (paradise) in Persian are mentioned in addition to Arabic "Jannah" (heaven).The Book of Dede Korkut is not a religious book written to teach the ʿaqāʾid (beliefs) of Islam or its practices. On the contrary, it is a work that narrates about people’s lives and social experiences. There is neither any specific verse from the Qur’ān nor sayings or the deeds of the Prophet (ḥadīth) included in the stories. However, the contents of many issues stated in the Qur’ān and ḥadīth are expressed in the stories. For instance, the statements from the surah (chapter) al-Ikhlāṣ (sincerity), such as al-Aḥad (the one), Allāh begets not, nor was He begotten, and not being any equivalent to Him are mentioned in the stories. Likewise, not burning of the Prophet Abraham when thrown into the fire, speaking of Allāh with Moses and giving the stuff to him as a miracle are also stated in the Qur’ān. As for the pool of al-Kawthar, the believers’ seeing Allāh in Heaven, ineffectiveness of the deeds without saying in the name of Allah are mentioned in ḥadīths. However, some information that is not rooted in the Qur’ān and ḥadīths, such as the stinging of Nimrod's arrow is also encountered in the stories. Based on the narrations in the stories, it seems possible to draw the conclusion that the Oghuz Turks mentioned in the Book of Dede Korkut adopted Ahl al-Sunnah (people of Sunnah) interpretation of Islam. However, it should be reminded that this implication will lose its meaning if it is proved that the original versions of the stories were redesigned according to the interpretation of Ahl al-Sunnah in the process of transferring them into writing. (shrink)

In this study, the tahrîj method, which is used in answering contemporary Fiqh issues throughout the history of Fiqh, will be described and some sample fatwas given by the High Board of Religious Affairs based on this method will be analysed. Tahrîj is firstly to define the procedural and legal principles on which the singular views of a madhhab imam is based on, and then to determine the verdict of the issues in which an opinion from that imam is not (...) conveyed, according to the rules reached. Firstly the High Board of Religious Affairs will be introduced briefly highlighting issues such the effort put forward by the Board in the answering current fiqh issues, its contributions to the unity of fatwa and that it is a continuation of the Islamic Meşîhat-ı İslamiyye in the Ottoman Empire. Tahrîj, will be defined and its types, history, and its role in the development of fiqh and in solving current fiqh issues will be explained. Among the issues resolved by the High Board of Religious Affairs by applying the Tahrîj method or by making use of this method; commercial insurance, organ transplantation, gold-based lease certificate and the effect of injection/vaccine on fasting will be analysed. Given these exemplary fatwas, it will be tried to show that the method of Tahrîj is important today as it was in the past, both in terms of maintaining the consistency of fiqh and its contribution to the development of fiqh. (shrink)

In the report the parity of true and knowledge on the basis of reconsideration of communication of true opinion and knowledge, and also interpretation of the term "opinion" in Plato’s gnosiology is considered. Described Set of cognitive procedures of the subject of the knowledge in it, necessary for reception of knowledge from true, is comparable to functions and results of influence of criterion of true in cognitive process. The importance of these efforts of the subjectguarantees Plato and Aristotle theory of (...) knowledge against suspicions of poststructuralists and postmodernists in «decentralization, « death of «subject».Thus the author finds out not only discrepancy, but also the certain continuity of gnosiological ideas of postmodernism with the standard concept of knowledge, which basis were put in pawn by Plato. In opinion of the author, such comparative analysis allows to reconsider settled representations on communication of categories «true» and «knowledge», and also to narrow an empirical field of «false knowledge» due to introduction of the term «imaginary knowledge». The parity of trueproved in given clause and knowledge to some extent reflects metamorphosises of true which in postmodernism are designated as «game of true». In the report statements from Plato's works «Menon», «Teatet», «Timaeus», «Pir», and also from Hegel, Heidegger's works, Deleuze, Badiue, Denete and other philosophers are used. (shrink)

This study will examine how Dāvūd al-Qarṣī, an 18th-century Ottoman scholar, resolved the paradox between human freewill and God being the creator of everything in his work Risālâh fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah. In addition, in this study, the critical edition and translation of the risālah will also be provided. The treatise which is the subject of the present study is a link in the series of works written under the title of human acts in the Islamic thought tradition regarding al-irādah (...) al-juzʾiyyah, afʿāl al-ʿibād, khalq al-aʿmāl, qaḍā, and qadar. This risālah is one of the rare examples prepared with the method of “mamzūj annotation (sharḥ)”, which is a method in which “text” and “annotation” are intertwined. Qarṣī examines in detail a total of seven views, four of which are famous (mashhūr) and three of which are non-famous, about voluntary acts. Qarṣī interprets the approaches and views of the non-famous sects and includes them in the famous sects and allocates approximately 4/3 of the work to these sects. In the final stage of the work, the author states that the view of Māturīdīs is parallel with the predecessor’s (Salaf) view of “Neither jabr nor tafwīḍ; rather, it is merely a situation between these two approaches.” Qarṣī, who was inspired by Athīrī Maḥmad Afandī (d. 1092/1681), says that voluntary acts come about by the sum of “two powers (qudrat)”, “two wishes (mashīʾat)” and “one taqwīn”. Also, according to this, the first four of them are proximate causes, while the attribute taqwīn is the influencing factor. Qarṣī acts from the meanings of the term action (fiʿl) and the “theory of state (ḥāl)” in order to prove that human beings are true agents (fāʿil) on the one hand and to protect God’s attribute of creation on the other. In fact, the concept of “state (ḥāl)”, used in understanding divine attributes and some ontological issues, was applied to acts by the Māturīdī mutakallim Ṣadr al-Sharīʿa al-Thānī (d. 747/1346). Thus, a doctrine of action was developed, and this doctrine was accepted and used by the later period Māturīdī mutakallims. With reference to Ṣadr al-Sharīʿa, Qarṣī tries to justify the issue based on the meanings of the the term action and the modes of existence of these meanings. He says that action has two implications; one of them is the “infinitive meaning” (al-maʿnā al-maṣdarī) and the other is “the thing that comes with this infinitive meaning (al-ḥāṣıl bi-maṣdar)”. The infinitive meaning of the act constitutes the “non-thing aspect” of the action, and the meaning of the action that is created with the infinitive indicates “the thing aspect” thereof. Thus, because the aspect of the action that is not existentand therefore not a thing is not subject to creation, the agency and responsibility of human beings are grounded. Similarly, Qarṣī maintains that the mashīʾat, which means will, qaṣd and al-irādah al-juzʾiyyah, was not created because its existence in humans is in the form of succession and it is of a state-like (ḥāl) existenceOn this account. Qarṣī manages to preserve both human freewill and the absolute creativity of God due to the non-existent and non-thing aspect of the act on the one hand, and will (irādah), mashīʾat and qaṣd not being subjected to creation on the other. (shrink)

This study focuses on implementing electric vehicles (EVs) in developing countries where energy production is mainly based on fossil fuels. Although for these countries the environmental short-run benefits of the EVs cannot offset the short-run costs, it may still be the best option to implement the EVs as soon as possible. Hence, it is necessary to evaluate the alternatives to introducing EVs to the market due to the environmental concerns that created an opportunity for some developing countries to catch up (...) with the international competition. Therefore, we develop a case scenario to explore the decision-making process in implementing the EVs with three alter natives and twelve criteria. We solve the decision-making problem by using Type-2 neutrosophic numbers (T2NNs) based on the RAFSI (Ranking of Alternatives through Functional mapping of criterion sub-intervals into a Single Interval) method. The proposed model combines the advantages of the RAFSI technique, and it applies T2NNs to address the uncertainties. The results show that the alternatives that may suspend the implementation of the EVs are inferior. Direct implementation of EVs is prioritized. The policy implications of the results are discussed in the study. (shrink)

The recent revival of the theme of hospitality in the humanities and social sciences reflects a shared concern with issues of belonging, identity and placement that arises out of the experience of globalized social life. In this context, migration — or spatial dislocation and relocation — is often equated with demands for hospitality. There is a need to engage more carefully with the ‘proximities’ that prompt acts of hospitality and inhospitality; to attend more closely to their spatial and temporal dimensions. (...) Is the stranger or the Other primarily one who is recognisably ‘out of place’? Or is there more to being estranged than moving from one territory to another? This brings us to the question of human finitude, and to the possibility of encounters with others that do not simply only occur in time or space, but are themselves generative of new times and spaces. (shrink)

Robert M. Adams (1979, 1987a, 1987b) defends a modified variant of the divine command theory (hereafter MDCT) to the effect that he proposes a moral argument for God’s existence driven in the form of practical reasoning with respect to rational moral agents’ beliefs in the adequacy of MDCT. For Adams, one’s commitment to MDCT as the most adequate theory legitimately provides her a practical reason for why she ought to believe in God’s existence which MDCT implies. In this paper, I (...) criticize the viability of Adams’ moral argument considering its argumentative structure and strategy. Adams’ strategy behind his moral argument, i.e. mediating theistic beliefs with deontic ones, seeks out a non-decisive medium that might be used to ubiquitously generate equally plausible arguments for/against God’s existence based on distinct sorts of allegedly adequate theories of some subject matter. Thus, his argument does not seem to distinctively ground God’s existence in comparison with a myriad of practical arguments which might follow the same argumentative strategy on the same practical grounds. More significantly, there seems to be coherent no way for Adams to disambiguate his argument on theoretical grounds. (shrink)

The divine command meta-ethics (hereafter, DCM) promote non-naturalist realism about the ontological status of moral properties while depending on this ontological status on a such-and-such divine being’s moral roles derived from some relevant divine characteristics. As DCM typically contends, our moral discourse depends on God’s commands and prohibitions to the effect that an action A is morally right if and only if God commands A. Robert M. Adams (1979, 1987a) offers a modification that explicates the dependency relation between a loving (...) God’s commands and moral properties on metaphysical grounds to the effect that some action A is morally right if and only if it is not logically but metaphysically necessary for a loving God to command A. In this paper, I discuss whether Adams’ modification stands for a cogent account of DCM in a few respects. Firstly, Adams fails to provide robust reasons for grounding moral realism so that his commitment to the reality of moral properties merely expresses a theoretically unwarranted assumption hinging on a presumptive case in our moral discourse. Particularly, his assumption on the pervasiveness of strongly held moral beliefs is unwarranted and it inherits a vague notion of certainty. Secondly, Adams' response to the Euthyphro dilemma does not satisfactorily sort out the concerns accompanying this dilemma, mainly because his response relies on a vague notion of divine love that allegedly necessitates God commanding morally permissible acts while this notion cannot be trivially reducible into a moral aspect. (shrink)

Sosyal medya, insanları alış veriş alışkanlıklarından yatırım kararlarına kadar birçok ticari niyetleri üzerinde yüksek etki düzeyi olduğu güncel birçok çalışmada araştırılmaya başlanmıştır ve bu ilişki ortaya konmuştur. Bu ilişki üzerine inşa edilerek geliştirilen güncel analiz yöntemleri yatırım araçlarının gelecek değerlerini tahmin ederek yatırım kararları almada bir destek mekanizması olarak kullanılması çok cazip bir konudur. Bu sebeple bu ilişki yatırımcı ve analistlerden akademisyenlere kadar güncel bir ilgi konusu olmuştur. Bu çalışmanın amacı da sosyal medya ile yatırım kararları arasındaki ilişkiyi metinsel ve (...) finansal analiz aracılığı ile görmeye çalışmaktır. Bu çalışmada Twitter üzerinden metin madenciliği ile veri çekilmiş ve sentiment(duygu) analizi ile yorumların olumlu ya da olumsuz olma durumu incelenmiştir. Sentiment analizinden elde edilen sayısal değerler ile güncel ve küresel bir yatırım aracı olan Bitcoin fiyatları arasındaki ilişkinin varlığını sorgulamak adına Granger Nedensellik analizi gibi finansal analizler kullanılmıştır. (shrink)

The attempt in this article is to reflect on the notion of hospitality, building on Derrida's engagement with the notion. In doing so, I visit some of the debates on cosmopolitanism, a term which, I believe, is sometimes used overenthusiastically, neglecting the negative implications it might carry. Besides, I observe the same uncritical stance towards the reception of Kant's notion of `universal hospitality', developed in his famous piece on `Perpetual Peace', a text that has been at the core of the (...) recent debates on cosmopolitanism. I revisit Kant's text to discuss the implications of his project. I distinguish between `the other' and `the stranger', and try to develop a politics and ethics of hospitality due to the stranger. I conclude with some implications of `not being home'. (shrink)

The attempt in this article is to reflect on the notion of hospitality, building on Derrida's engagement with the notion. In doing so, I visit some of the debates on cosmopolitanism, a term which, I believe, is sometimes used overenthusiastically, neglecting the negative implications it might carry. Besides, I observe the same uncritical stance towards the reception of Kant's notion of `universal hospitality', developed in his famous piece on `Perpetual Peace', a text that has been at the core of the (...) recent debates on cosmopolitanism. I revisit Kant's text to discuss the implications of his project. I distinguish between `the other' and `the stranger', and try to develop a politics and ethics of hospitality due to the stranger. I conclude with some implications of `not being home'. (shrink)

I have written this article as a modest response to some of the criticisms of the ‘event’ that is at the centre of Alain Badiou’s thought and is the most salient concept. By addressing Badiou’s con...

Osmanlının son dönemleri ve Cumhuriyetin ilk yıllarında değişik eğitim kurumlarında kelam ilmi dersleri veren Arapkirli Hüseyin Avni, Mâtürîdî gelenekten gelmesine rağmen Eş’ari geleneğin önemli bir kolu olan felsefî-kelamın da son dönem önemli temsilcilerindendir. Bu çalışmada Hüseyin Avni’nin bilgi anlayışı, kendi eserleri temel alınarak ortaya konulmaya çalışılmıştır.Hüseyin Avni, yapılan birçok bilgi tanımını eleştirmiştir. Mâtürîdî’ye ait olan tanımın güzel bir tanım olduğunu vurgulamıştır. Kendisi ise bilgi ile ilgili bir tanım denemesi yapmamıştır. Daha ziyade felsefe kelam tartışmalarının ve birbirlerine karşı reddiyelerin gündeme getirildiği (...) tehâfüt geleneğine benzer bir bilgi tasnifi yapmaktadır.Bilginin kaynakları konusunda kelam geleneğine tam bir bağlılıkla bilginin kaynaklarının üç olduğunu belirtir. Bunların duyular, haber ve akıl olduğunu söyler. Bu kaynakların her birinin ayrı alanla ilgili bilgiler getirdiğini ve bu bilgilerin güvenilebilir kesin bilgiler olduğunu söyler. Duyuları tek tek ele alan Hüseyin Avni, kelamcıların kabul ettiği beş dış duyunun yanında İslam Filozoflarının kabul ettiği beş iç duyuya da yer vererek felsefî kelamın izlerini yansıtmaktadır. Haber konusuna özellikle de doğru haber konusuna değinerek resulün haberi ile daha ziyade hadisleri kastettiğini görmekteyiz. İlhamın sübjektif oluşu dolayısıyla kelamda delil olamayacağını belirtirken akıl hususunda hem kelamcıların hem de filozofların kabullerine yer vermektedir. (shrink)

Many philosophers have claimed that normative error theorists are committed to the claim ‘Error theory is true, but I have no reason to believe it’, which to some appears paradoxical. Case ( 2019 ) has claimed that the normative error theorist cannot avoid this paradox. In this paper, we argue that there is no paradox in the first place, that is once we clear up the ambiguity of the word ‘reason’, both on the error theorist’s side and those that claim (...) that there is a self-defeat problem. Upon clarification, we also raise scepticism to what exactly the nature of self-defeat is meant to be. (shrink)

Justice is an important concept in philosophy since ancient times and a key phenomenon in human life (in societies). First a judge at a court, two sides, their witnesses, Lawyer-A and Lawyer-B are considered in this quasi-essay inquiry. Then pointed out that, which lawyer better develops his/her arguments, his/her side will be advantageous. Reality conceals on the one side, truth (and rightness) stands on the other. However this will be risky in social life; it may be understood by an ordinary (...) man (or someone who doesn’t have a proper philosophical insight) as “who - obeying the rules- better diverts reality and shows that (s)he is right, his/her side wins.” Not only knowledge, but also philosophy itself loses prestige in such a tableau. Stemming from ‘Gettier-pictures,’ a “murderingevent” is presented thereafter. By help of pseudo-philosophers Prof. Truth, Prof. Reality and E.G. (“eyeglasser”) some perspectives related to “knowledge” and “knowing” are discussed while trying to analyze the mentioned event. At the end, (reflecting in the place of me) E.G. states some features (which are important for him) concerning knowledge. In this paper, ‘subject-dependency’ and internalizability (or better, interiorizability) of knowledge will be traced somehow; in addition to a search towards ‘relevant’, ‘valuable’, ‘illicit’, and ‘proper’ kinds. (shrink)

Some of the outstanding masters of Kurdish historical schools (Medresê) are usually and rightly seen as belonging to the Aristotelian tradition. In this introductory study I briefly present some manuscripts of Kurdish glosses on Aristotelian logical texts, and show that the Aristotelian logical tradition, as inherited from early Islamic philosophers, also formed an important strand in Kurdish schools. Kurdish students' peculiar approach to Aristotelian logic affected the way in which Categories, De Interpretatione and Isagoge were studied in Kurdish schools from (...) the fifteenth century onwards. (shrink)

Mustafa Dikec reveals the aesthetic premises that underlie Hannah Arendt, Jean-Luc Nancy and Jacques Ranciere's political thinking, and demonstrates how their politics depend on the construction and apprehension of worlds through spatial forms and distributions. Exploring these dimensions of the political, he argues that politics is about how perceive and relate to the world. Space is a form of appearance and a mode of actuality, and the disruption of such forms and modes is the sublime element in politics.

The effectiveness of a compliance management framework can be guaranteed only if the framework is based on sound conceptual and formal foundations. In particular, the formal language used in the CMF is able to expressively represent the specifications of normative requirements that impose constraints on various activities of a business process. However, if the language used lacks expressiveness and the modelling constructs proposed in the CMF are not able to properly represent different types of norms, it can significantly impede the (...) reliability of the compliance results produced by the CMF. This paper investigates whether existing CMFs are able to provide reasoning and modeling support for various types of normative requirements by evaluating the conceptual foundations of the modeling constructs that existing CMFs use to represent a specific type of norm. The evaluation results portray somewhat a bleak picture of the state-of-the-affairs when it comes to represent norms as none of the existing CMFs is able to provide a comprehensive reasoning and modeling support. Also, it points to the shortcomings of the CMFs and emphasises exigent need of new modeling languages with sound theoretical and formal foundations for representing legal norms. (shrink)

Reason and revelation are two important guides for humanity. People can find the right path only thanks to these two guides. Fatānah is the peak of functional intelligence, which is a special attribute given to prophets. At the same time, this attribute is the ability and competence to use reason in the best way. Needless to say, this attribute comes along with great values and privileges. This prophetic attribute not only reflects the human aspect of the prophets but also points (...) to a qualification through which they receive revelation. Through this feature, prophets, on the one hand, try to understand revelation and apply it. On the other hand, they solve the problems in their community by practicing ijtihād in cases where revelation has not come. This creates a great power that makes them superior to others. As it is known, everyone’s mental faculties are different. Although people are given intelligence according to their degree, they are not given the attribute of fatānah. At this point, reason means the power of understanding, comprehension, thinking, and reasoning. Fatanāhis a superintelligence through which prophets can see events from multiple perspectives and analyze them in depth. We shall briefly mention the fatanāh of the Prophets Muhammad and Abraham as examples. The Prophet Muhammad fought for tawḥīd (God’s unity) in his polytheistic society. In order to transform the society in question, he reformed them by acting with reason, logic, and reasoning with the support of revelation. At the end of this struggle, he successfully transformed his community into a religious, theistic, and moral society in 23 years. He was the authority to solve the people's problems in both Mecca and Medina. He successfully found solutions to peoples’ problems. His success has been explained by the attribute of fatanāh, along with divine support. When we look at the life of Prophet Abraham, who is considered to be the ancestor of the prophets, the attribute of fatānahis clearly seen in his prophecy. That is to say, in his discussions with his father Āzar, Prophet Abraham wanted him to think that "idols are inanimate objects that do not harm or benefit anyone and have no function in creation." The best example of his superintelligence is that he broke the idols in the idol household with an axe and hung the axe around the neck of the big idol. On this occasion, he made idol-worshippers use their intellect. The subject of this article is to emphasize the importance of this attribute found in the prophets, along with the support of revelation, as an example for people. To better explain the subject, the paper also examines the intellect-revelation relationship and intellect-superintellect relationship. (shrink)

The purpose of this study is to examine the moderating effect of supervisor support on the relationship between the need to be unique and the innovative behavior. People not only strive to belong to a group but also want to be unique from others and feel exceptional. Individuals’ innovative behavior is one of the things that makes them feel different from other people. Because developing a new idea, supporting this idea, putting this idea into practice, and the positive achievements of (...) this idea distinguish people who exhibit innovative behavior from others. It depends on the behavior of supervisors whether people who break away from typical practices and procedures to feel unique and special continue to act in innovative ways. In this context, it is vitally essential for supervisors to support people who display innovative behavior. The research was conducted on employees working in the education sector in Mersin. We employed the confirmatory factor analysis to examine the fitness of the model and moderation was tested. As hypothesized, the need to be unique had a significant and positive effect on innovative behavior. This finding is consistent with existing literature and thus advance knowledge on need to be unique and innovative behavior, particular in education sector. Nonetheless, it has been determined that supervisor support doesn’t have a moderator role on the relationship between the need to be unique and innovative behavior. Although there are some researches in the literature on consumer experiences about the need to be unique and innovative behavior, but literature on education section is sparse and still long way to go to evaluate its’ reflections on the workplace. (shrink)

Peter the Venerable (d. 1156) is often acclaimed as an early proponent of interfaith understanding for his having commissioned detailed studies of the scriptures of other faiths. This paper considers whether or not such praise is justified by examining Peter the Venerable‘s representations of Islam‘s primary sources.

The qirāʾāt or variae lectiones represent the vast corpus of Qurʾānic readings that were preserved through the historical processes associated with the textual codification and transmission of the Qurʾān. Despite the fact that differences among concomitant readings tend to be nominal, others betray semantic nuances that are brought into play within legal discourses. Both types of readings remain important sources for the history of the text of the Qur’ān and early Arabic grammatical thought. While some recent scholars have questioned the (...) historical function and nature of the corpus of qirāʾāt, others have argued that specific types of variant readings were the resultant products of attempts to circumvent legal inconsistencies which were found in text of the Qurʾān or were generated through legal debates. Following a preliminary review of the historical framework of the genesis of qirāʾāt through reference to early grammatical literature, an attempt will be made to shed some light on the role that semantic variation among concomitant readings played in the synthesis and interpretation of law. The aim will be to draw attention to the subtle theoretical frameworks employed by jurists for their contextualization and analysis. This will also include a review of attitudes towards the forms of qirāʾāt that classical scholarship designated as being anomalous or shādhdha. (shrink)

The Handbook considers the State of Qur'anic Studies; Historical Setting; Textual Transmission and Codification; Structural and Literary Features; Content and Concepts; Applied Discourses; and an Overview of Qur'anic Interpretation.

It can be said that Westerners have always seen Muslims and Islam as an obstacle to their own existence. They constantly see themselves as superior and try to belittle those who are not like them. The prejudice created by this point of view has prevented them from seeing Islamic civilization. Although many scientists and thinkers have tried to evaluate this accumulation by being influenced by Islamic thought, governments and people have always viewed the issue as such an opposition. This hatred (...) increased even more when Muslims began to conquer the countries of Western (Christian) societies through conquests. The aim of the "Orientalism Research Centers", which was established with the support of the Vienna Church Council, was to make this struggle more systematic by recognizing the Easterners/Muslims instead of understanding them in all their aspects and through the weak sides they could find. Thus, Westerners wanted to place in the Muslim mind The notion they were superior in every field, that Muslims had always been reactionary and that they had to be corrected. In the modern era, the idea that religion is contrary to science and progress and is the source of all conflicts has prevailed in the West. For this reason, it is aimed to create a human and society free from religion and religious.. In the modern era, a secular society experiment was made, people could not be happy. When it comes to the post-modern period, people, whose spiritual and belief aspects were neglected, showed a tendency to turn to religion again with the longing for this. Western governments, politicians and global capitals have resorted to all kinds of remedies to prevent this tendency towards Islam. The construction of Islamophobia has been a concrete proof of this pursuit. The fact that the perpetrators of the September 11 events in the USA and the terrorist attacks in many other western states which is following them, consist of Muslims, has been the pillar of the construction of “Islamophobia” in the West. Capital appetites of global capitals and ancient hostilities have opened the door to direct intervention in Muslim countries with “Islamophobia”. Thanks to Islamophobia, this intervention has been accepted as legitimate in both Western and many Eastern societies. In this study, it is focused on how the “Islamophobia” built into a pragmatic tool is transformed. It has been emphasized that Islamophobia is a legitimate basis for the West to control the energy and oil resources of the Middle East, which has whetted the appetite of the USA. At this point, it has been seen that the West and the USA have achieved their goals to a large extent. However, it was emphasized that in the intervened societies, problems such as poverty, terrorist incidents, ethnic and sectarian divisions, and the masses being forced to migrate could not be solved in the recent past. In this study, an analysis has been made by dealing with a qualitative method, why Westerners behave like this and what they aim with it. (shrink)

A great deal of research has been done on the origin of belief and its effects on human beings. In recent years, these researches are not only limited to the theological field, but also continued by various branches of science. Scientific disciplines that investigate different dimensions of belief have made some explanations about the origins of belief under titles such as cognitive science, mental science, evolutionary theory and genetics, but these results have been someti-mes discussed and criticized. Studies on this (...) subject have not yet achieved a general consis-tency so far. In the last century, there has been a great increase in the number of such studies. Before the 1970s, there was an understanding that tried to explain the issue from an evolutio-nary perspective. The interest in the source of human belief started especially in the field of biology and has been supported by many systematic scientific studies. These types of studies tried to understand and explain the biological origins of belief, but did not go beyond labora-tory experiences. These studies associated belief with certain diseases, attempted to explain biologically different versions of belief, tried to explain the relationship between brain mobi-lity and religious experience, and searched for a separate God Gene and God Field. This article focuses on the psychological basis of the subject, and then the biological basis of the subject. Studies on consciousness, unconsciousness, death, diseases, and many psychological disorders handled in different ways the relation with belief. Such basic human processes are tried to be explained in relation to many areas such as health, spirituality and culture. Socio-biology, evo-lutionary psychology, and contemporary cognitive sciences have carried out a series of studies on this subject, especially looking for the foundations of belief. Since the 1970s, there have been some attempts in biology, especially depending on the developments in science and tech-nology. These studies mostly claim that “the ability to believe” is innate in humans and is parti-ally supported by some scientific discussions. Scientists who seek the source of belief directly in biology follow the hypothesis that the temporal lobe of the brain is the source of religious and mystical experience. Neurologists have focused on the prefrontal cortex of the brain and suggested that this region of the brain may be related to religion and belief. These studies are the continuation of other research that started earlier and searched for belief, spirituality, and God in a certain region of the brain. In these studies, conceptualizations such as “the God spot” and “the God module” have been made instead of the concept of the “God gene.” As a result, studies on religion and brain will increasingly come to the fore. Studies on this subject have opened a new door in terms of showing the relationship between religious belief, attitudes and behaviors and the brain. However, more studies are needed in this area in order to understand more accurately and fully the relationship between religious beliefs or experiences and physi-cal processes because most of the studies on this subject have focused on Christians and Budd-hists. Although a serious relationship has not been established between religion and biology until now, it is likely that these issues will come to the fore more frequently from now on. These studies which investigate whether there is a relationship between believing and the brain are called neurotheology. In this study, the developmental process of neurotheology as a science and the studies in this field were examined by literature and document review. Studies conducted in the last hundred years were systematically examined and the current situation was discussed. (shrink)

Aims The study aims to test the Turkish validity and reliability of the Rushton Moral Resilience Scale (RMRS) and examine the effect of moral resilience on moral distress. Background Moral distress is a phenomenon that negatively affects health workers, health institutions, and the person receiving care. In order to eliminate or minimize the negative effects of moral distress, it is necessary to increase the moral resilience of nurses. Moral resilience involves developing systems that support a culture of ethical practice in (...) healthcare and aim to increase an individual’s capacity to cope with moral challenges. Methods A methodological and descriptive-predictive study design was adopted. Sociodemographic Information Form, Measure of Moral Distress – Healthcare Professionals (MMD-HP), and Rushton Moral Resilience Scale were used to collect data from the nurses. A total of 255 clinical nurses were recruited. Ethical considerations Hacettepe University’s non-interventional ethics committee approved the study’s protocol and informed consent was obtained from the participants. Results The original four-factor structure of the scale was tested with confirmatory factor analysis, and the index values were evaluated and found at an acceptable level. The Cronbach Alpha coefficient of the scale was found to be 0.826. Moral resilience predicted moral distress total, intensity, and frequency levels. A moderate and weak relationship was found in the negative between all sub-dimensions of moral distress and moral resilience. Conclusions The Rushton Moral Resilience Scale Turkish version showed good psychometric properties. Moral resilience has a reducing effect on moral distress. Young nurses who have less experience are at risk because they have lower moral resilience levels, while nurses working in intensive care units are at risk because of their high moral distress levels. A healthy workplace can be created by developing specific approaches to improve moral resilience in reducing the impact of moral distress in the healthcare environment. (shrink)

Despite some promising steps in the right direction, organizational analysis has yet to exploit fully the theoretical and empirical possibilities inherent in the writings of Pierre Bourdieu. While certain concepts associated with his thought, such as field and capital, are already widely known in the organizational literature, the specific ways in which these terms are being used provide ample evidence that the full significance of his relational mode of thought has yet to be sufficiently apprehended. Moreover, the almost complete inattention (...) to habitus, the third of Bourdieu’s major concepts, without which the concepts of field and capital (at least as he deployed them) make no sense, further attests to the misappropriation of his ideas and to the lack of appreciation of their potential usefulness. It is our aim in this paper, by contrast, to set forth a more informed and comprehensive account of what a relational – and, in particular, a Bourdieu-inspired – agenda for organizational research might look like. Accordingly, we examine the implications of his theoretical framework for interorganizational relations, as well as for organizations themselves analyzed as fields. The primary advantage of such an approach, we argue, is the central place accorded therein to the social conditions under which inter- and intraorganizational power relations are produced, reproduced, and contested. (shrink)