Unfounded—conspiracy and health—beliefs about COVID-19 have accompanied the pandemic worldwide. Here, we examined cross-nationally the structure and correlates of these beliefs with an 8-item scale, using a multigroup confirmatory factor analysis. We obtained a two-factor model of unfounded (conspiracy and health) beliefs with good internal structure (average CFI = 0.98, RMSEA = 0.05, SRMR = 0.04), but a high correlation between the two factors (average latent factor correlation = 0.57). This model was replicable across 50 countries (total N = 13,579), (...) as evidenced by metric invariance between countries (CFI = 0.96, RMSEA = 0.06, SRMS = 0.07) as well as scalar invariance across genders (CFI = 0.98, RMSEA = 0.04, SRMS = 0.03) and educational levels (CFI = 0.98, RMSEA = 0.04, SRMS = 0.03). Also, lower levels of education, more fear of COVID-19, and more cynicism were weakly associated with stronger conspiracy and health beliefs. The study contributes to knowledge about the structure of unfounded beliefs, and reveals the potential relevance of affective (i.e., fear of COVID-19) and cognitive (i.e., cynicism) factors along with demographics, in endorsing such beliefs. In summary, we obtained cross-cultural evidence for the distinctiveness of unfounded conspiracy and health beliefs about COVID-19 in terms of their structure and correlates. (shrink)

Unfounded—conspiracy and health—beliefs about COVID-19 have accompanied the pandemic worldwide. Here, we examined cross-nationally the structure and correlates of these beliefs with an 8-item scale, using a multigroup confirmatory factor analysis. We obtained a two-factor model of unfounded (conspiracy and health) beliefs with good internal structure (average CFI = 0.98, RMSEA = 0.05, SRMR = 0.04), but a high correlation between the two factors (average latent factor correlation = 0.57). This model was replicable across 50 countries (total N = 13,579), (...) as evidenced by metric invariance between countries (CFI = 0.96, RMSEA = 0.06, SRMS = 0.07) as well as scalar invariance across genders (CFI = 0.98, RMSEA = 0.04, SRMS = 0.03) and educational levels (CFI = 0.98, RMSEA = 0.04, SRMS = 0.03). Also, lower levels of education, more fear of COVID-19, and more cynicism were weakly associated with stronger conspiracy and health beliefs. The study contributes to knowledge about the structure of unfounded beliefs, and reveals the potential relevance of affective (i.e., fear of COVID-19) and cognitive (i.e., cynicism) factors along with demographics, in endorsing such beliefs. In summary, we obtained cross-cultural evidence for the distinctiveness of unfounded conspiracy and health beliefs about COVID-19 in terms of their structure and correlates. (shrink)

This book explores the religious experiences of two notable figures who endured severe trials under authoritarian regimes: Bediuzzaman Said Nursi (1877–1960) within the Islamic tradition, and Aleksander Solzhenitsyn (1918–2008) within the Russian Orthodox Christian tradition. Against the tumultuous backdrop of the twentieth century’s spiritual, social, political, and intellectual upheavals, both Nursi and Solzhenitsyn grappled with immense hardships because of their beliefs. Despite immense tribulations, both individuals demonstrated unwavering faith and resilience in the face of adversity, continuing their scholarly and (...) literary activities. The current study centers on the dichotomy of spiritual confinement and expansiveness, illustrating how people can experience spiritual distress even without physical restraints. It explores the historical and conceptual aspects of imprisonment within Christian and Muslim perspectives, explores the reasons for Nursi and Solzhenitsyn's incarceration, examines their coping mechanisms in the face of hardship, and underscores the role of faith and spirituality. The author integrates personal experiences, particularly his own incarceration during the aftermath of the 2016 Turkish staged coup attempt, within the context of the narratives of Nursi and Solzhenitsyn. The book addresses court proceedings, release, departure from Turkey, and resettlement in Australia. Throughout, the author draws parallels between their own observations and those of Nursi and Solzhenitsyn, contributing to the broader discourse on individual spirituality and collective consciousness. The book offers insights into spiritual resilience in the face of adversity, utilizing the lives of these figures to illuminate shared human experiences. A unique collation of personal narration and scholarly reflection, it is relevant to academics and students in history, political science, sociology, Islamic and Middle Eastern studies, and to social scientists researching the phenomenon of exile and prison in different countries across the world. It also speaks to the work of activists and policymakers in human rights. (shrink)

According to the consencus of Muslim world, al-Aqsā Mosque is located in the land of al-Quds (Jerusalem). In this matter, especially the old Sunnite sources are in agreement with each other. However, there are recently some different views regarding the location of al-Aqsā Mosque. It has been argued that al-Aqsā Mosque most likley was built in a location differnet from Jerusalem. One of the defenders of this opinion is Muhammad Hamīdullah, who is a prominent scholar of Islamic studies and considered (...) to be a reliable authority among contemporary Islāmic historians. He claims that al-Aqsā Mosque, which was also mentioned in the Qur’ān, cannot be the Mosque that is present in Jerusalem. Rather, it must be searched in heavens. If this claim is accepted, then numerous reports informing that the mosque is located in Jerusalem and many interpretations based on these reports, will become problematic and controversial. Therefore, it is necessary to examine those claims and the relevant evidence in detail. Following this pueporse, we aim to examine and evaluate those views with a critical approach in this study. In this regard, we will argue that the comments and approaches that have been argued so far, are not consistent. Rather, relevant claims do not rely on strong evidence but only unsatisfactory interpretations. Summary: Muhammad Hamīdullah who is a prominent researcher and well-known for his studies on History of Islām, has individual opinions on some issues, different from classical scholars of Ahlu’s-Sunnah (branch of Islām that accepts the first four caliphs as rightful successors to Muhammad). One of his distinctive views is the original place of Masjid al-Aqsā (al-Aqsā Mosque). He claims that al-Aqsā Mosque was likely located, not in al-Quds (Jerusalem), but in heavens. In this article, our purpose is to examine this matter by evaluating his arguments regarding the place of al-Aqsā Mosque. Hamīdullah’s argument is based on several reasons which are as follows:Miʻrāc (The Ascension) is a journey from the earth to beyond the heavens. According to Hamīdullah, it is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to Bayt al-Maqdis/al-Quds.Hamīdullah maintains that the expression “al-Masjid al-Aqsā” in the first verse of Sūrah al-Isrā means “the remotest Mosque.” However, the Palestinian lands are described as “Adna’l-Arḍ/Nearest Country” in the third verse of Sūrah ar-Rūm. Thus, “the remotest Mosque” should not be “the nearest country”; rather it should be a Mosque in heavens.He also argues that in some Hadith texts, the mosque in question is mentioned as “Masjid al-Aqsā”, but there is a grammatical difference between the phrases of “al-Masjid al-Aqsā” and “Masjid al-Aqsā”, which means that the mosque mentioned as “al-Masjid al-Aqsā” in the Qur’ānic verse does not have a connection with al-Quds (Jerusalem). In his opinion, the expression of “Masjid al-Aqsā” which appears in some Hadith texts is in the form of a noun clause, while the quranic expression “al-Masjid al-Aqsā” is in the form of an adjective clause. Accordingly, “Masjid al-Aqsā” and “al-Masjid al-Aqsā” refer to different places. The noun clause -as in the Hadith texts- of “Masjid al-Aqsā” must be in al-Quds, whereas the Qur’ānic expression in the form of an adjective clause of “al-Masjid al-Aqsā” must be a mosque in the heavens.According to his other claim, Abu’l-Yemān, the teacher of the teacher of Bukhārī, when narrating the hadith about mosques, he mentions this mosque, not as “al-Masjid al-Aqsā”, but as Īliyā’. That is, according to him, early sources of hadith do not mention the phrase of “al-Masjid al-Aqsā”, but instead, the phrase of Īliyā’ was used. Hamīdullah also states “... while narrating this hadith, Muslim does not use the phrases “Masjid al-Aqsā” or “al-Masjid al-Aqsā.” Instead, he uses the phrase Īliyā’.”He also states that the term al-masjid (the mosque) which appears in the seventh verse of Sūrah al-Isrā, was used to refer to that Īliyā’, not to refer to “al-Masjid al-Aqsā”. Likewise, the Umayyad Caliph Abdulmelik (26-86 h.c./646-705 g.c.) built the Dome of the Rock (Masjid al-Saḥra) in al-Quds and named it “Masjid al-Aqsā”. This name became so widespread at the times of Imam al-Bukhārī (194-256 h.c./810/870 g.c.) so that the old name Īliyā’ had been totally forgotten. Because of this reason, some hadith narrators were using this more common name “Masjid al-Aqsā” to express and describe this forgotten name.When we critically evaluate the information and approaches explained above, we come to the conclusion that they are not consistent. First of all, the claim that Masjid al-Aqsā is in the heavens, is in disagreement with the Qur’ānic verses implying that “Masjid al-Aqsā” is in al-Quds, and with many authentic hadith texts that indicate its existence on those lands. Also, the sources of Qur’ānic interpretations (exegeses) and historical narrations refute this claim. On the other hand, there is no Qur’ānic verse or tradition (hadith) that state that Masjid al-Aqsā is in the heavens.We argue that Hamīdullah’s claim “...It is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to al-Aqsā Mosque in al-Quds” is not very appropriate. Because, it is beyond the human judgment to decide which part of this magnificient journey is more important or which part of it should take place in the Holy Qur’ān. Only Allah has the authority to decide for this. Moreover, we should remember that-as mentioned in the conveyed knowledge- the incident mentioned in the first verse of Sūrah al-Isrā is merely the magnificient journey from Mecca to Masjid al-Aqsā, which was clearly stated in the authentic hadith sources. As for the third verse of Sūrah al-Rūm, it is not correct to claim that Masjid al-Aqsā is not in al-Quds but in the heavens, by reading the text of the verse. Because, the phrase al-arḍ (the earth) has several meanings. Moreover, the phrase al-aqsā (the remotest) in the first verse of Sūrah al-Isrā, refers to distance between the two mosques, not between two countries.In some hadith texts, Masjid al-Aqsā was mentioned as “al-Masjid al-Aqsā” in the form of a noun clause, but this does not require that the masjid in question should be in the heavens. Because, many hadith texts mention it in the form of an adjective clause. Besides, some hadith texts mention Masjid al-Harām (Great Mosque of Mecca) in the form of a noun clause (Masjid al-Harām), not in the form of an adjective clause (al-Masjid al-Harām). If we consider Hamīdullah’s claim, we should look for the Masjid al-Harām in the heavens, but not on earth. So far, neither he nor anybody else made such a claim.Hamīdullah argues that Abu’l Yemān mentioned this mosque as Īliyā’, but not as al-Masjid al-Aqsā, and claimed that early religious sources do not use the term al-Masjid al-Aqsā. However, this is not a sound argument. Because, the authorities of hadith and history, who lived both before Abu’l Yemān and also at the same era, used the term “al-Masjid al-Aqsā” in their works and narrated that this term refers to al-Quds or Bayt al-Maqdis (Masjid al-Aqsā). Moreover, Hamīdullah’s claim that Muslim (a senior hadith scholar) did not use the terms “al-Masjid al-Aqsā” or “Masjid al-Aqsā” but instead he used the name “Īliyā’” is incorrect. Because, while narrating this hadith, the hadith scholar (Muslim) used all three names. As for the term “al-Masjid (the Mosque)” mentioned in Q 17.7, it is a groundless comment to claim that it does not refer to “al-Masjid al-Aqsā” in Q 17.1. Because the context of the verses and grammatical rules of Arabic language explicitly prove that the mosque mentioned in the seventh verse refers to “al-Masjid al-Aqsā” which is also mentioned in the first verse.His claim that “the Umayyads named the temple that they built in Jerusalem as “Masjid al-Aqsā” and following the era of Umayyads, in the period of Bukhārī, this naming became widespread” is highly vulnerable and disputable. Because in those times, the temple used to be named as “al-Masjid al-Jami (the Gathering Mosque)”, not as “al-Masjid al-Aqsā”. Nearly three centuries after the Umayyads reign, the naming of the said temple was first introduced to be as “al-Masjid al-Aqsā”. As for the expression of “al-Masjid al-Aqsā” appearing in the early sources of hadith, it was not used for the mosque built by the Umayyads, but was used to mean the entire haram (sacred, respected) region taking place in the south east corner of Jerusalem. In the light of arguments and explanations critically analysed above, we are in a position to argue that Muhammad Hamīdullah’s argument that “Masjid al-Aqsā is in the heavens”, does not rely on sound evidence, but rather, they are only some unsatisfactory interpretations. (shrink)

Publication date: 21 March 2019 Source: Author: Solehah Yaacob, Ismail Haron Contradictory views on ancient literary works provide a panorama of historical development. However, the validity of the texts was considered as issue of prime importance. The critics on its literary authenticity would reveal whether it was real or just a fabrication. The Epic Gilgamesh was ascertained by Said Ghanimi to be unauthentic. The contentions by S. N. Kramer and Taha Baqir were with regard to the differences of (...) language usage in the Epic Gilgamesh either Sumerian or Akkadian as well. The acknowledgment of the West on Iliad and Odyssey by Homer as the first document written in world history was unfounded although this was highlighted by B. Lansberger in 7th conference in Paris on 1958. The Code Hamurabbi is a well preserved Babylonian Code of laws, unfortunately, it was considered as a fabrication of Old Testament which came 800 years later, especially on the narration of Big Flood Story as mentioned in the Book of Genesis. It is regrettable that the paucity of materials on the ancient history of the ancient people available from the Muslim sources poses as constrain on this study. The research is compelled to refer almost entirely to Western and Jews sources. Thus, the approach used in this study is based primarily on historical and linguistic analysis of ancient literary works. (shrink)

In _Knowing God_, Ismail Lala investigates the nature of God and whether we can truly know Him according to the influential mystic, Muḥyī al-Dīn ibn ʿArabī, and his disciple, ʿAbd al-Razzāq al-Qāshānī.

Qaside-i Khamriyya (meaning Wine Eulogy) of sufi poet Ibn-i Fārıḍ, in which he explained divine love through the metaphor of wine, attracted great attention in Islamic world and was translated into Arabic, Persian and Turkish. Scholars such as Davud-i Qayseri (d. 751 AH/1350 AD), Kemal Pashazāde (d. 940 AH/1534 AD), Abdulghani an-Nablusi (d. 1143 AH/1731 AD), Ibn Acibe (d. 1224 AH/1809 AD) explained this eulogy in Arabic, while poets such as Ali b. Shihābiddin al-Hamadāni (d. 786 AH/1385 AD), Molla Cāmi (...) (d. 898 AH/1492 AD), Idris-i Bitlisi (d. 926 AH/1520 AD) wrote commentaries in Persian. On the other hand, authors such as Abdussalam b. Numan b. Khalil (d. 1000 AH/1592 AD [?]), Ismail Anqaravi (d. 1041 AH/1631 AD), Abdulmacid-i Sivasi (d. 1049 AH/1639 AD), Qara Musṭafa Khulūsi (d. 1344 AH/1926 AD), Meḥmed Naẓım (d. 1345 AH/1926 AD) and Ṭahir al-Mavlavi (d. 1371 AH/1951 AD) translated the eulogy into Turkish. One of the authors who translators of this eulogy was Mehmed Said Efendi, sheikh of Uskudar Salimiya Takka, who lived in the 19th century. His work named Ṭarab-angiz (meaning Pleasure-provoking) is a condensed commentary with ornate prose of Qaside-i Khamriyya. In previous studies, Ṭarab-angiz was partly examined, and there was no mention about the identity and personality of the author. In the present research, the life and personality of Meḥmed Said Efendi is explained and the text of his work is examined.Summary: In Turkish literature which developed under the influence of Islam, translations and commentaries have important a place along with original texts. Coming within the sphere of Islam in early 10th century, Turks embarked on translating the texts immediately in order to learn their new religion and to perform its practices and continued to do so since then. Because they lived in the same culture and civilization climate, Turks learned Islam from Persians and were influenced by Persian language. However, adherents of this new religion also made direct translations from Arabic texts. The translations initially were made from religious works, but in time social, cultural and literary works, such as Persian classics and major eulogies of Arabic Literature, were also translated into Turkish by Turkish scholars. Qaside-i Burde by Ka‘b b. Zuheyr’in (d. 24 AH/645 AD), Qaside-i Nūniyye by Ebu’l-Fetḥ Busti’nin (d. 400 AH/1010 AD), Qaside-i Ṭanṭarāniyye by Ṭanṭarāni’nin (d. 485 AH/1092 AD), Qaside-i Münferice by Ibnu’n-Naḥvi’nin (d. 513 AH/1119 AD), Qaside-i Emāli by Ali b. Othman al-Ushi’nin (d. 575 AH/1179 AD) and famous eulogy named Qaside-i Bur’e by Muḥammed b. Said al-Buṣiri’nin (d. 695 AH/1296 AD) were among such works.Qaside-i Khamriyya by sufi poet Ibn-i Fārıḍ (d. 632 AH/1235 AD), also called sultan of minstrels, in which he explained divine love through wine attracted great attention in Islamic world and was translated into many languages and many commentaries were written on it. One of the commentary writers about this eulogy is Meḥmed Said Efendi, a 19th century sufi. His work entitled Ṭarab-angiz is a condensed commentary with ornate prose of Qaside-i Khamriyya.Studies conducted so far has partly dealt with the Ṭarab-angiz and identity and personality of Meḥmed Said Efendi have never been mentioned. Ṣarac mentioned, “It is a printed work but its writer, printing date, and the place was not found on the printed work”, while Yıldırım used the expression of “a work whose writer and production date is not known.” In his Ph. D. thesis entitled Translation and Commentary Tradition in Classical Turkish Literature in Anatolia, Ṣadık Yazar noted that the work belongs to Meḥmed Said, which was later cited by Aqdag. The final statement on this issue was made by İnce in his work entitled Arabic, Persian and Turkish commentaries of Qaside-i Khamriyya by Ibnu’l Fārıḍ. He examined a total of 18 commentaries and stated that no information is available about the life of Meḥmed Said although he mentioned Ṭarab-angiz.The birth date and place of Meḥmed Said Efendi are unknown. He is grandchild of Ali Behjet Efendi (d. 1238 AH/1823 AD), one of sheiks in Salimiya Dervish Lodge in Uskudar and son of Meḥmed Hidāyetullah Efendi (d. 1288 AH/1871 AD). Following the death of his father, Meḥmed Said Efendi himself served as the head dervish of this dervish lodge for 25 years and became a famous figure. He died in 1313 AH/1896 AD and was buried in the cemetery of the Salimiya Dervish Lodge.Meḥmed Said Efendi was the sixth sheikh of Salimiya Dervish Lodge. In many sources, he was mentioned as a venerable, righteous, devoutly religious, virtuous, polite and scholarly man. Meḥmed Said Efendi is thought to be a member of Mavlavi lodge of Naqshbandi Ṭariqa. He had successors such as Naqshi sheikh Uskudari Balabani Ḥasan Ḥusnu Efendi (d. 1347 AH/1928 AD) and Ismail Efendi (d. after 1307 AH/1890 AD). The poet had a commentary named Ṭarab-angiz in prose form and had a quatrain within the praising eulogy of Sheikh Ḥāmil Efendi (d. 1322 AH/1904 AD), head sheikh of Beylerbeyi Bedevi Dervish Lodge.It is clear from the expression, “A work by Meḥmed Said, the Imam of Central Dervish Lodge of Sultan Salim III,” at the beginning of Edition no: 450 in Suleymaniye Library, Pertev Pasha Collection and from the record of “Work: Ṭarab-angiz, Author: Ibnu’l-Fārıḍ, Translator and postscript writer: Meḥmed Said” in Edition no: 7350 of Marmara University Faculty of Theology Library that this work belongs to Sheikh Meḥmed Said Efendi. However, exact production date of this printed work is not known. The work consisted of 28 pages and in some editions a two-page correct-false chart was added.As usual, the work starts with an introduction section with expressions of “By the name of God, the Most Gracious, the Most Merciful,” “Praise be to God,” and “Peace be upon Prophet Moḥammad.” This section also includes a praise for followers of Prophet Moḥammad, “Who made sphere of prophecy an eternal rose garden through the holy light of their enjoyed manners in addition to making the Shari’a candle shined and and converting them to great flowers of service with their strong inspiration torchs.” The commentator then embarked on praising Qaside-i Khamriyya, mentioning that the men of ability became helpless in explaination of beauty, charm and freshness of unique expression richness and refined allegory blossoms of the eulogy and that reaching the shore of rhetoric could be possible through diving into the guided wisdom of sea. In fact, according to commentator, the men of literature should be aware of the difficulty of translating this unique eulogy into Turkish language. However, everyone should dive into the sea of insight as a knowledge diver, collect its share in pearls of utterance and in emeralds of wits, arrange and put them in the string of prose”. Therefore, he wrote the commentary about the eulogy as a service to humanity and as a contribution to his own stock of comfort in the present and afterlife as much as he could, no matter how little it could be, and named it Ṭarab-angiz. Like most commentators of Qaside-i Khamriyya, Meḥmed Said Efendi commented on only about 33 couplets of the eulogy which contained a total of 41 couplets, and did not cover couplets from 23 to 30 in his work. The commentator used couplet-by- couplet translation method and started with praising for Ibn-i Fārıḍ and his couplets. Then, he gives the Arabic originals of the couplets and starts commentary with the expressions such as “couplets of great intuition, imagery couplets, product of couplet, enlightenment of couplet and concept of couplet.” In preface section of the work, the commentator, who usually quoted hadith texts in Arabic and poems, does not use them in his commentary. He only uses some lines of Arabic prayers and a quatrain of Molla Cāmi (d. 898 AH/1492 AD). This is a quatrain rubāi in Persian language meaning that “If you want no sorrow and no grief of the destiny, drink wine in a pub, because swirling of the goblet and worries of the world do not share the same place just as the tune and the sorrow do not coincide.” The lack of touching on the meaning of words, etymological structure and grammar rules in couplets makes it different from others, except the translation of Aḥmed Ṣāfi Bey. (shrink)

This paper discusses the contribution of a prolific author and an Egyptian scholar Nasr Hamid Abu Zayd and his hermeneutical approach to the Qur’an. The article argues that Abu Zayd is a Muslim reformer of the twentieth century through his takwil. His hermeneutical concept is questioning the “an-nash ” tradition of the Qur’an and the transformation of Arab culture from oral to text-oriented culture in the earliest history of the Qur’an. He differentiates between tanzil to takwil. This article further argues (...) that Abu Zayd’s hermeneutical concept should be understood from the history of revelation which speaks to a particular community and respond to a particular situation. Thus, the Qur’an itself is a living phenomenon and open for interpretation, rather than a closed corpus. (shrink)

This paper discussed the life background of Nasr Hamid Abu Zayd and the hermeneutical method used to the interpretation of the Qur’an. Nasr Hamid Abu Zayd was among productive Muslim scientists. He wrote over twenty-nine works from 1964 to 1999. His works included books and articles. Nasr’sthought was a product of his educational background and religious thought. An interesting discussion of Nasr’s thought was the conceptual discourse. In the historical trajectory of the Arabic world, the text had a crucial position, (...) especially when we saw the development of Islamic literature from pre-Islamic to the Islamic era. The oral tradition was deeply rooted. The text was ultimately believed to have a major influence in the formation of civilization through a hermeneutical approach, developed by modernists such as Nasr Hamid Abu Zayd, which became an attempt to develop an approaching understanding the Qur’an which had been widely opposed among Muslims. Because there was a very basic difference between hermeneutics on the other hand, and tafsir-takwil on the other hand, so it is considered inappropriate to be used to study the Qur’an. Therefore, this paper will discuss the concept of the hermeneutical method of the Qur’an by Nasr Hamid Abu Zayd as a repertoire of Islamic studies. (shrink)

ExcerptIntroduction One of the most profound changes to have engulfed the interdisciplinary study of religion, society, culture, and history has been what is now commonly termed the “post-secular” turn. This intellectual development, which has been gaining a growing momentum during the last two decades, offers a “revisionist” reconsideration of the “orthodox” paradigm of secularization. This revisionism involves practically all of the paradigm components, questioning not only the descriptive-analytical merit of the secularization thesis but also its political and philosophical implications. Critics (...) have pointed to, among other things, the thesis's misevaluation of the role of religion—as an…. (shrink)

Noting the prevalence of a misguided suspicion towards tradition, as well as an overt misunderstanding of the very notion of tradition in certain academic circles, this essay seeks to outline some of the basic tenets of an alternative understanding of tradition, based on a ‘sociological’ reading of several major philosophical works. It does so by revisiting and synthesizing some well-known, highly influential conceptual arguments that, taken together, offer a compelling, comprehensive interpretation and understanding of tradition, which manages to avoid and (...) overcome the false dichotomies that have dominated social-scientific thought. The article offers three corresponding analogies that capture the complex nature of tradition: tradition as language, tradition as narrative, and tradition as horizon. It then goes on to discuss the main implications these analogies carry to our understanding of tradition. (shrink)

The matter of creation is a topic on which the humanity focuses for many centuries. In our opinion, the elements which make this matter important could be evaluated within three categories: The ontological query of the human being arising from the necessity of “knowing”, the obligation of placing the being on the basis of epistemology in terms of the commonality of the quality of being, and creation being the commencement date of universe and human being. Throughout the history, some distinct (...) views related to commencement have been bandied about. In this respect, some theologians and philosophers have determined not only two distinct entities, namely God and the Universe but also two realms of existence which, qualitatively and existentially, have different structures. Philosophers and theologians have searched for the affinities of these two entities. In generally speaking, some of the theologians adopted creating out of nothing (ex nihilo); on the other hand, some others adopted emanation theory. Although the aforesaid two creation explanations are considered to be incompatible with each other; İbn Sînâ (Avicenna) who adopted emanation theory in terms of explaining the creation is claimed that he used the notion of ibdâ‘ (creation) in the meaning of “creating out of nothing” (ex nihilo). In this sense, we face the question whether we could talk about creating out of nothing for İbn Sînâ as a significant problematic to be answered. We, in this paper, aim at discussing the possibility of associating the emanation with ex nihilo. In this respect, taking the criticisms brought by İbn Sînâ, we will make evaluations with reference to the general philosophy of İbn Sînâ. In particular, Kemâlpaşazâde (d. 940/1534) who argued that the notion of“Creation’” was misunderstood by people before shall be our focus. Because Kemalpaşazâde's analysis of the events leading up to his speech reveals a third point of view. In other words, Kemalpaşazâde suggests a new and original approach between philosophical and theological debates. In this article, we are to evaluate the claims in question and present our own solution. (shrink)

Moses Maimonides, Mishneh Torah, ed. Rabbi Eliyahu Touger, 18 vols.

We consider a chain of metabolic reactions catalyzed by enzymes, of reversible Michaelis-Menten type with full dynamics, i.e. not reduced with any quasi-steady state approximations. We study the corresponding dynamical system and show its global stability if the equilibrium exists. If the system is open, the equilibrium may not exist. The main tool is monotone systems theory. Finally we study the implications of these results for the study of coupled genetic-metabolic systems.

Muḥyī al-Dīn Ibn ‘Arabī (d. 638/1240) is regarded as one of the foremost mystical thinkers in Islam. This paper explores the ways in which he and his followers distinguish between the reality of Muḥammad (_al-ḥaqīqa al-Muḥammadiyya_) or the light of Muḥammad (_al-nūr al-Muḥammadī_), as the metaphysical reality of Muḥammad, and his metahistorical manifestation as Muḥammad Ibn ‘Abd Allāh. In his metaphysical reality, Muḥammad is the manifestation of the _qur’ān_, which ‘brings together’ the divine and His creation. Muḥammad’s metaphysical reality, as (...) the primary recipient of the divine outpouring, enables further differentiations of the divine to emerge in the form of the universe, and establishes his connection to the divine. Yet the Qur’an is also temporal in terms of being an historical act of revelation. Likewise, Muḥammad Ibn ‘Abd Allāh, in terms of his physical reality, was temporally circumscribed. It is in these ways, argues Ibn ‘Arabī and his acolytes, that Muḥammad, as reality and personality, brings together the divine and the temporal, in the same manner as the _qur’ān_/Qur’an respectively. (shrink)

Modern philosophy; philosophical terms; scienctific terms; Turkish language; Turkey; history.

This study aims to investigate the experiences and problems of foreign nationals in Turkey, concerning microaggressions. Thus, it was aimed to find out which types of microaggressions -and at what frequency- are experienced by people who come to Turkey for different reasons like education, pursuit of a better life or escaping from war. The study was conducted in five different cities of Turkey. Students from primary school to university, teachers, parents and doctors took part in the study. The participants were (...) asked the single question “Do you ever experience deliberate or undeliberate insults, whether verbal or behavioral, targeting your ethnic identity and diversity in Turkey?” The results of the study show that microaggression is a very serious problem in Turkey. It can be gathered from the findings that Turkish people are not as tolerant to foreign people as they used to be. Behaviors that make people of foreign origin feel like second-class citizens and alienated take place quite often. Foreigners are usually connected with negative occurrences and they are reminded that they are not welcome in this country. These people are also accused of causing many misfortunes in the country. The study also exhibits that foreign nationals suffer greatly from prejudices about their cultures and they become the target of explicit and direct insults particularly regarding their race. (shrink)

This study explores the ways in which trust deficit undermines anti-corruption initiatives in a context with systemic corruption. Anti-corruption measures as panacea to systemic corruption are not new, but their effectiveness is debatable. Whilst understanding the causal relationship between corruption and trust remains germane to fighting corruption, a growing number of recent studies advocate better context sensitivity in developing anti-corruption initiatives. Consistent with this, we unpack the perceptions of a significant section of the population in which corruption is rampant to (...) identify factors that could enhance trust in the effectiveness of anti-corruption measures. Using commentaries from Nigerian Netizens on two critical corruption incidents that are significant to corporations, we uncover poignant narratives of perception of incompetence, dishonesty and confusion that undermine the anti-corruption measures in the context. We argue that donors, international organisations and businesses must encourage and support beneficiaries’ governments to secure and sustain trust in the anti-corruption initiatives as a condition for better results. (shrink)

Messianism is an integral component of Abrahamic faiths. Yet the emergence of the Messiah is counterbalanced by the Antichrist. Apocalyptic visions of the future in Judaism, Christianity, and Islam...

Al-Qāḍī al-Nuʿmān, The Disagreements of the Jurists: A Manual of Islamic Legal Theory. Edited and translated by Devin J. Stewart. Library of Arabic Literature. New York: New York University Press, 2015. Pp. xxxviii + 405. $40.

Karl Popper’s critique of idealism manifests itself with the application of his method, falsificationism, to metaphysics, epistemology, and social and political philosophy. According to Popper, who identifies himself as a philosophical realist, idealism has emerged as a result of the idea that reality cannot be known by reason and of the search for certainty which is erroneous, and it has begotten two mistaken and detrimental views. These views are historicism, the notion that history has an irresistible course, and holism, the (...) notion that social wholes are organic structures that amount to more than the individuals constituting them. Historicism and holism have become the philosophical underpinnings of closed societies throughout history, such as the totalitarian regimes of the 20th century. Therefore, with a practical leaning, Popper actually takes aim at these pernicious consequences of idealism while criticizing it. In this study, idealism and the contours of Popper’s philosophy are examined, and then Popper’s metaphysical, epistemological, social, and political critiques against idealism are investigated. Keywords: Karl Popper, idealism, historicism, holism, falsificationism. (shrink)

Kadim bir dil olan Arapça, İslamiyet’in gelişiyle birlikte kutsal bir kitap olan Kur’an-ı Kerim’in dili olmuş, günümüze kadar varlığını ve önemini korumuştur. Anadili Arapça olmayanlara bu dilin öğretilmesi için farklı coğrafya ve farklı dönemlerde medreselerde veya devletin resmi eğitim kurumlarında Arapça dersleri verilmiştir. Verilen Arapça eğitimlerinde nahiv ve sarf temelli bir eğitim uygulanmıştır. Gramere dayalı bu dil eğitimi İlahiyat veya İslami İlimler fakültelerinde verilen eğitimlerle daha ileri bir seviyeye taşınmaya çalışılmıştır. İlahiyat veya İslami İlimler fakültelerinde verilen Arapça eğitimleri temelde dört (...) beceriyi kazandırma odaklı hazırlanmıştır. Ancak gramer odaklı verilmeye çalışılan Arapça eğitimlerinde hedeflenen başarı elde edilememektedir. Bu araştırmanın konusu, İlahiyat veya İslami İlimler fakültelerinde okutulan Arapça hazırlık eğitiminin değerlendirilmesi ve bu eğitimin kalitesinin arttırılması için yapılması gerekenlerdir. Bu doğrultuda bu çalışmada Bitlis Eren Üniversitesi İslami İlimler Fakültesi %30 Zorunlu Arapça Hazırlık Sınıflarının 2018-2019 Eğitim ve Öğretim Yılında aldıkları Arapça eğitimi model alınmıştır. Hazırlık Sınıflarında Arapça eğitimi alan 90 öğrenciye 33 sorudan oluşan anket uygulanmıştır. Anket sonuçları değerlendirilmiş ve verilen Arapça eğitiminin kalitesi ortaya konulmuştur. Elde edilen sonuçlardan hareketle, verilen eğitimde eksik ve hatalı durumlar tespit edilerek, eğitimin daha kaliteli bir düzeye ulaştırılması için önerilerde bulunulmuştur. Giriş bölümünde İlahiyat veya İslami İlimler fakültelerindeki Arapça eğitimi hakkında bilgiler verilmiştir. Sonrasında çalışmanın amacı, önemi, sınırlılıkları, problemi ve örneklem ortaya konulmuştur. Fakültede uygulanan Arapça hazırlık eğitimi hakkında bilgiler verilmiş ve uygulanan anket çalışmaya eklenmiştir. Son olarak bulgular ve yorumlar verilerek çalışma sonuç ve öneriler ile sonlandırılmıştır. (shrink)

This study is the first part of an attempt to settle a vigorous debate among historians of medieval philosophy by harnessing the resources of analytic philosophy. The debate is about whether Avicenna's epistemology is rationalist or empirical. To settle the debate, I first articulate in this article the three core theses of rationalism and one core thesis of empiricism. Then, I probe Avicenna's epistemology in his major works according to the first core thesis of rationalism (the intuition thesis). In the (...) end, I find Avicenna committed to this thesis in at least one substantive way, namely, in his claim to intuit the intelligible forms or essences. This suffices to count Avicenna as rationalist. In a subsequent article, I shall probe Avicenna's epistemology according to the other two core theses of rationalism, presenting further evidence that he was a rationalist, not an empiricist. (shrink)

This study bridged the gap in the literature by exploring the overlaps between public financial accountability and religious sentiments. Previous studies have considered accountability in specific religions and religious organisations through the expositions of their application of accounting concepts and procedures. However, the ways in which religious sentiments affect public accountability are rarely researched. Yet, religion and religious sentiments play central roles in the lived experiences of many people and affect their decisions and perceptions. We used the issuance of Sukuk (...) as a way to understanding how religious sentiments can impact public financial accountability. Our analysis of the online commentaries on the media report of the Sukuk issuance relied on the theory of Symbolic Interactionism and an interpretivist research approach that recognises multiple realities and supports exploring people’s lived experiences. Symbolic Interactionism suggests that people create meanings from their interactions with others through symbols, actions and multiple roles in social settings. Our findings showed that the Sukuk issuance elicited conflicting symbolic meanings amongst Netizens that affected their opinions of governments’ efforts to enhance public infrastructure using alternative financing options. We argued that clarity on the intersection between religious sentiment and public financial accountability can lead to deeper understanding on the nature of public accountability. It could also support the design of appropriate accountability frameworks especially in contexts with social fissures capable of undermining public accountability. (shrink)