Terrorist organisations have increased and widened in Iraq in particular and the world in general in recent years. People have suffered a lot from these terrorist organisations due to their thirst for killing innocent civilians. The study aims to convey the suffering of innocent Iraqis caused by terrorist acts to the world. In order to achieve the aim, the research adopted Barthes’s framework to analyse the selected photographs. The researchers have selected iconic photographs for the analysis. The photographs are taken (...) from the main websites of the local, Arabic, and foreign media. The study found out that terrorism is the brutal enemy of all Iraqi societies including Sunnis, Shia, Kurds, Christians, and Yazidis. This research is a clear example that shows the world the extent of the suffering, pain, and fear Iraqi people are facing because of terrorism. (shrink)

Bu çalışma, Türkiye’deki Şer’i yönetişim aktörlerinden olan banka içi danışma komitelerinin Şer’i yönetişimdeki yeri ve önemini keşfetmeyi amaçlamaktadır. Bu minvalde nitel araştırma desenlerinden olan durum çalışması tercih edilmiş ve 5 danışma komitesi üyesi ve 2 danışma komitesi başkanıyla yarı yapılandırılmış mülakatlar gerçekleştirilmiştir. Mülakatlar neticesinde toplam 625 dakikalık ses kayıtları elde edilerek çözümlenmiş ve 85 sayfalık metin elde edilmiştir. Elde edilen metinler ve görüşme notları ATLAS.ti programı aracılığıyla analiz edilerek BİDK, Şer’i yönetişim ve Merkezi Danışma Kurulu olmak üzere 3 ana tema (...) ve bunlara bağlı 26 alt temaya ulaşılmıştır. İlgili temalar BİDK’nin Türkiye’deki Şer’i yönetişimdeki yeri ve önemini keşfetmek açısından zengin bir içerik sunmaktadır. Türkiye’deki Şer’i yönetişimi ele alan çalışmaların literatürde sınırlı olması ve bu çalışmanın hem saha çalışmasına hem de Türkiye’deki Şer’i yönetişimde yer alan, katılım bankacılığının tarihine eş bir ömre sahip BİDK’ları konu etmesi literatürde özgün bir yere sahip olacağına işaret etmektedir. Islamic finance has developed the Shariah governance mechanism to ensure compliance and control of IFIs with the principles of Islamic law. However, the levels of Shariah governance are different from each other due to the different legal affiliations of each country, the level of development of Islamic finance, and regime differences. International Islamic financial institutions such as Islamic Financial Services Board and The Accounting and Auditing Organization for Islamic Financial Institutions have published standards to define the general lines of Shariah governance and have brought Shariah governance practices to a certain point, at least in principle. After the Shariah governance standards of IFSB and AAOIFI, studies on Shariah governance have increased rapidly. By 2010, while there were only 18 publications on Shariah governance in the two most well-known indexes, this number increased to 42 in 2015 and 159 in 2020. This academic interest shows that Shariah governance issues are followed closely. In this context, there have been some remarkable developments at the regulatory and supervisory level in terms of Shariah governance in Turkey, and the TKBB Advisory Board was established in 2018, bringing one step closer to international Shariah governance practices. (shrink)

Adududdin el-Îcî, el-Mevâkıf adlı eserinde kelamın umûr-ı âmme bahsinde incelenen zorunluluk, imkân ve imkânsızlık kavramlarının mantığın kipli önermeler bahsinde ele alınan zorunluluk, imkân ve imkânsızlık olmadığını iddia eder. Gerek Seyfeddin Ebherî, Cürcânî, Hasan Çelebi gibi el-Mevâkıf’ın şârih ve muhaşşileri gerek Tecrîd geleneğinin meşhur muhaşşileri gerekse Şerhu’l-Makâsıd yazarı Teftâzânî, Îcî’nin iddiasını eleştirmektedir. Ali Kuşçu da eleştirilere katılır ve bilhassa Teftâzânî’nin Şerhu’l-Makâsıd’daki cümlelerinin bir kısmını yeniden dile getirir. Makalenin ilk yarısında bu eleştirilerin tarihsel sıralamaya riayet eden sistemli bir sunumu yapılmakta, ikinci yarısında (...) ise şeklen isabetli görünen eleştirilerin gerçekte isabetli olmadıkları iddiası, varlık-mahiyet ve zorunlumümkün ayrımlarının ima ve sonuçlarına dikkat çekilerek temellendirilmektedir. Buna göre müteahhirûn dönemi düşünürleri neredeyse görüş birliğiyle Îcî’yi eleştirmektedir. Bunun sebebi, müteahhirûn dönemi düşünürlerinin varlık-mahiyet ve zorunlu-mümkün ayrımlarından sonra varlık kavramından kökten bir şekilde ayrışan sübut kavramını yeni anlamıyla kullandıkları halde tanımını yenilememiş olmalarıdır. Îcî’nin sözlerini yeni dönemin sözü edilen duyarlılığını dile getiren ve ontoloji araştırmalarının yeni karakterinin farklılığını ifşa eden bir uyarı olarak anlamak daha isabetlidir. (shrink)

Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...) Birgivî. Better known for his following works on Arabic language and rhetoric and on the prophetic traditions (hadith): Sharḥu uṣûli’l-ḥadîth li’l-Birgivî; Sharḥu’l-Ḳaṣîdati’n-nûniyya (two commentaries, in Arabic and Turkish); Şarḥu’l-Emsileti’l-mukhtalifa fi’ṣ-ṣarf (two commentaries, in Arabic and Turkish); Sharḥu’l-Binâʾ; Sharḥu’l-ʿAvâmil; and Sharḥu İzhâri’l-asrâr, Karsî has actually composed textbooks in quite different fields. Hence the hundreds of manuscript copies of his works in world libraries. Many of his works were also recurrently printed in the Ottoman period. One of the neglected aspects of Karsî is his identity as a logician. Although he authored ambitious and potent works in the field of logic, this aspect of him has not been subject to modern studies. Even his bibliography has not been established so far (with scattered manuscript copies of his works and incomplete catalogue entries). This article primarily and in a long research based on manuscript copies and bibliographic sources, identifies twelve works on logic that Karsî has authored. We have clarified the works that are frequently mistaken for each other, and, especially, have definitively established his authorship of a voluminous commentary on al-Kâtibî’s al-Shamsiyya, of which commentary a second manuscript copy has been identified and described together with the other copy. Next is handled his most famous work of logic, the Sharhu Îsâghûcî, which constitutes an important and assertive ring in the tradition of commentaries on Îsâghûcî. We describe in detail the nine manuscript copies of this work that have been identified in various libraries. The critical text of Karsî’s Sharhu Îsâghûcî, whose composition was finished on 5 March 1745, has been prepared based on the following four manuscripts: (1) MS Kayseri Raşid Efendi Kütüphanesi, No. 857, ff.1v-3v, dated 1746, that is, only one year after the composition of the work; (2) MS Bursa İnebey Yazma Eser Kütüphanesi, Genel, No.794B, ff.96v-114v, dated 1755; (3) MS Millet Kütüphanesi, Ali Emiri Efendi Arapça, No. 1752, ff.48v-58r, dated 1760; (4) MS Beyazıt Yazma Eser Kütüphanesi, Beyazıt, No. 3129, ff.41v-55v, dated 8 March 1772. While preparing the critical text, we have applied the Center for Islamic Studies (İslam Araştırmaları Merkezi, İSAM)’s method of optional text choice. The critical text is preceded by a content analysis. Karsî is well aware of the preceding tradition of commentary on Îsâghûcî, and has composed his own commentary as a ‘simile’ or alternative to the commentary by Mollâ Fanârî which was famous and current in his own day. Karsî’s statement “the commentary in one day and one night” is a reference to Mollâ Fanârî who had stated that he started writing his commentary in the morning and finished it by the evening. Karsî, who spent long years in the Egyptian scholarly and cultural basin, adopted the religious-sciences-centered ‘instrumentalist’ understanding of logic that was dominant in the Egypt-Maghrib region. Therefore, no matter how famous they were, he criticized those theoretical, long, and detailed works of logic which mingled with philosophy; and defended and favored authoring functional and cogent logic texts that were beneficial, in terms of religious sciences, to the seekers of knowledge and the scholars. Therefore, in a manner not frequently encountered in other texts of its kind, he refers to the writings and views of Muhammad b. Yûsuf al-Sanûsî (d.1490), the great representative of this logical school in the Egyptian-Maghrib region. Where there is divergence between the views of the ‘earlier scholars’ (mutaqaddimûn) like Ibn Sînâ and his followers and the ‘later scholars’ (muta’akhkhirûn), i.e., post-Fakhr al-dîn al-Râzî logicians, Karsî is careful to distance himself from partisanship, preferring sometimes the views of the earliers, other times those of the laters. For instance, on the eight conditions proposed for the realization of contradiction, he finds truth to be with al-Fârâbî, who proposed “unity in the predicative attribution” as the single condition for the realization of contradiction. Similarly, on the subject matter of Logic, he tried to reconcile the mutaqaddimûn’s notion of ‘second intelligibles’ with the muta’akhkhirûn’s notion of ‘apprehensional and declarational knowledge,’ suggesting that not much difference exists between the two, on the grounds that both notions are limited to the aspect of ‘known things that lead to the knowledge of unknown things.’ Karsî asserts that established and commonly used metaphors have, according to the verifying scholars, signification by correspondence (dalâlat al-mutâbaqah), adding also that it should not be ignored that such metaphors may change from society to society and from time to time. Karsî also endorses the earlier scholars’ position concerning the impossibility of quiddity (mâhiyya) being composed of two co-extensive parts, and emphasizes that credit should not be given to later scholars’ position who see it possible. According to the verifying scholars (muhaqqîqûn), it is possible to make definition (hadd) by mentioning only difference (fasl), in which case it becomes an imperfect definition (hadd nâqis). He is of the opinion that the definition of the proposition (qadiyya) in al-Taftâzânî’s Tahdhîb is clearer and more complete: “a proposition is an expression that bears the possibility of being true or false”. He states that in the division of proposition according to quantity what is taken into consideration is the subject (mawdû‘) in categorical propositions, and the temporal aspect of the antecedent (muqaddam) in hypothetical propositions. As for the unquantified, indefinite proposition (qadiyya muhmalah), Karsî assumes that if it is not about the problems of the sciences, then it is virtually/potentially a particular proposition (qadiyya juz’iyyah); but if it is about the problems of the sciences, then it is virtually/potentially a universal proposition (qadiyya kulliyyah). This being the general rule about the ambiguous (muhmal) propositions, he nevertheless contends that, because its subject (mawdû‘) is negated, it is preferable to consider a negative ambiguous (sâliba muhmalah) proposition like “human (insân) is not standing” to be a virtually/potentially universal negative (sâliba kulliyyâh) proposition. He states that a disjunctive hypothetical proposition (shartiyya al-munfasila) that is composed of more than two parts/units is only seemingly so, and that in reality it cannot be composed of more than two units. Syllogism (qiyâs), according to Karsî, is the ultimate purpose (al-maqsad al-aqsâ) and the most valuable subject-matter of the science of Logic. For him, the entire range of topics that are handled before this one are only prolegomena to it. This approach of Karsî clearly reveals how much the ‘demonstration (burhân)-centered’ approach of the founding figures of the Muslim tradition of logic like al-Fârâbî and Ibn Sînâ has changed. al-Abharî, in his Îsâghûjî makes no mention of ‘conversion by contradiction’ (‘aks al-naqîd). Therefore, Karsî, too, in his commentary, does not touch upon the issue. However, in his Îsâghûjî al-jadîd Karsî does handle the conversion by contradiction and its rules. Following the method of Îsâghûjî, in his commentary Karsî shortly touches on the four figures (shakl) of conjuctive syllogism (qiyâs iqtirânî) and their conditions, after which he passes to the first figure (shakl), which is considered ‘the balance of the sciences’ (mi‘yâr al-‘ulûm), explaining the four moods (darb) of it. In his Îsâghûjî al-jadîd, however, Karsî handles all the four figures (shakl) with all their related moods (darb), where he speaks of fife moods (darb) of the fourth figure (shakl). The topic of ‘modal propositions’ (al-muwajjahât) and of ‘modal syllogism’ (al-mukhtalitât), both of which do not take place in the Îsâghûjî, are not mentioned by Karsî as well, either in his commentary on Îsâghûjî or in his Îsâghûjî al-jadîd. Karsî proposes that the certainties (yaqîniyyât), of which demonstration (burhân) is made, have seven, not six, divisions. After mentioning (1) axioms/first principles (awwaliyyât), (2) observata/sensuals (mushâhadât), (3) experta/empiricals (mujarrabât), (4) acumenalia (hadthiyyât), (5) testata (mutawâtirât), and (6) instictives (fitriyyât), that is, all the ‘propositions accompanied by their demonstrations,’ Karsî states that these six divisions, which do not need research and reflection (nazar), are called badîhiyyât (self-evidents), and constitute the foundations (usûl) of certainties (yaqîniyyât). As the seventh division he mentions (7) the nazariyyât (theoreticals), which are known via the badîhiyyât, end up in them, and therefore convey certainty (yaqîn). For Karsî, the nazariyyât/theoreticals, which constitute the seventh division of yaqîniyyât/certainties, are too numerous, and constitute the branches (far‘) of yaqîniyyât. Every time the concept of ‘Mughâlata’ (sophistry) comes forth in the traditional sections on the five arts usually appended to logic works, Karsî often gives examples from what he sees as extreme sûfî sayings, lamenting that these expressions are so widespread and held in esteem. He sometimes criticizes these expressions. However, it is observed that he does not reject tasawwuf in toto, but excludes from his criticism the mystical views and approaches of the truth-abiding (ahl al-haqq), shârî‘â-observant (mutasharri‘) leading sufis who have reached to the highest level of karâmah. (shrink)

Türk ve İslam tarihinin kırılma noktalarından birisi 1040 yılında Selçuklular ile Gazneliler arasında cereyan eden Dandanakan Savaşı’dır. Savaşın ardından Selçuklular hızlı bir yükselişle özellikle Sünnî İslam coğrafyasında etkin ve belirleyici güç haline gelmiştir. Göçebe kültürden gelen ve bir oba hüviyetinde iken çok kısa bir sürede önlenemez bir şekilde hâkimiyet alanını Türkistan coğrafyasından Anadolu içlerine kadar genişleten Büyük Selçuklu Devleti, kurumsal olarak da olgunlaşmaya başlamıştır. Bu noktada hem merkezi yönetimde hem de vilayetlerde ortaya çıkan yetişmiş eleman ihtiyacını birçoğu daha önce Gazneli (...) devlet teşkilatında görev yapmış Fars asıllı devlet adamları karşılamıştır. Bu isimlerden birisi de ileride Nizâmülmülk adıyla şöhret bulacak ve namı isminin önüne geçecek olan Hasan b. Alî b. İshâk et-Tûsî’dir. Nizâmülmülk, devlet gücünün askeri alanda elde edilen zaferlere endekslendiği bir dönemde askerî, idarî, ilmî ve ekonomik alanda attığı adımlar ve aldığı tedbirlerle Büyük Selçuklu Devleti’nin kurumsallaşmasında son derece etkin bir isim olmuştur. Bu etkinlik neticesinde hem halk hem de devlet adamları nezdinde saygın bir yer edinmiştir. Bu çalışma çerçevesinde Nizâmülmülk’ün devlet bürokrasisi içerisindeki konumuna, hükümdar ve hanedan üyeleri ile olan ilişkilerine ve vezirlik sürecinde attığı adımların Selçuklu tarihine yansımalarına değinilecektir. Özet: Devlet kademesinde görev almaya Gazneliler Devleti’nin Horasan Valisi Ebü’l-Fazl Sûrî’nin yanında başlayan Nizâmülmülk, Horasan Bölgesi’nin Selçukluların kontrolüne geçmesiyle birlikte hizmetlerine Selçuklu Devleti’nde devam etmiştir. Çağrı Bey’in hizmetinde rüştünü ispat eden Nizâmülmülk, Çağrı Bey’in en güvendiği isimlerden biri haline gelmiştir. Öyle ki, Çağrı Bey ileride önce Horasan’ın sonrasında tüm Selçuklu yurdunun yönetimini üstlenecek olan oğlu Alparslan’ı Nizâmülmülk’e emanet etmiş, oğluna da Nizâmülmülk’ü bir baba olarak kabul etmesini, ona muhalefet etmemesini öğütlemiştir. Alparslan, babasının tavsiyeleri ve üvey kardeşi Süleyman ile giriştiği taht mücadelesinde gösterdiği yararlılık münasebetiyle devletin en önemli idari görevi olan vezirlik makamını Nizâmülmülk’e tevdi etmiştir. Bu dönemden itibaren vefatına kadar, yaklaşık 30 yıl kesintisiz bir süreyle Büyük Selçuklu Devleti’nin vezirliğini yapmış ve V./XI. yy.’ın ikinci yarısından itibaren Büyük Selçuklu siyasetinin en etkin figürü haline gelmiştir. Melikşah’ın tahta geçebilmesinin Nizâmülmülk ile ilişkilendirilmesi, onun döneminde elde edilen başarıların ve devlet sisteminin düzenlenmesi, şehirlerin imarı, ekonominin güçlenmesi gibi ülke içerisinde yaşanan olumlu gelişmelerin Nizâmülmülk’ün marifetiyle gerçekleştirildiğinin dillendirilmesi, Tanrı tarafından yeryüzünü yönetmek ve inşa etmek için seçildiği düşünülen bir sultan varken bir vezirin devlet için nimet olarak gösterilmesi sultanın vezirine bakışını etkilemiştir. Bu noktada üzerinde durulması gereken hususlardan birisi de Nizâmülmülk’ün kendisini nasıl gördüğü ve devlet içerisinde kendini nerede konumlandırdığıdır. Nizâmülmülk’ün Sultan Melikşah’a verdiği bir cevapta devletin geldiği noktayı ve sultanın mevcudiyetini kendi varlığıyla eşleştirmesi, tarihinin gördüğü en yetenekli vezirlerden biri olan Nizâmülmülk’ün özgüveninin son derece yüksek ve kendisini kudret sahibi olarak gördüğüne işaret etmektedir. Bu anlamlandırma halk nezdinde herhangi bir kutsiyeti bulunmayan vezirlik makamındaki bir kişinin, toplum nezdinde Allah tarafından seçildiğine inanılan kutlu kişiye meydan okutan gücü kendisinde hissetmesinin kaynağını sorgulatmaktadır. Aranan cevap Nizâmülmülk’ün vezirlik sürecinin çeşitli başlıklar altında ve bu başlıklara dair verilecek örneklerle incelenmesi neticesinde onun devletin iç işleyişine etkisinin tespitinde ve farklı kesimlerle kurduğu ilişkide saklıdır. Nizâmülmülk, Selçuklu tahtına karşı sıkı bir bağlılık göstermiştir. Bu bağlılığını lüzumu halinde savaş meydanında göğüs göğüse çarpışarak sergilemiş, gerekli olduğunda kıvrak zekâsı ile sorunları devlet için tehlikeli boyuta gelmeden çözmüş, siyasi öngörüsü ile aldığı tedbirler sayesinde devletin büyümesine katkı sağlamıştır. Onun bu sadakati ve samimiyeti, Selçuklu sultanları tarafından karşılık bırakılmamış, Alparslan vezirinin fikirlerine büyük önem verip tercihlerini bu doğrultuda şekillendirirken, aleyhine söylenen sözlerin hiçbirine kulak asmamıştır. Melikşah da, bir anlamda kendisine Selçuklu tahtını veren Nizâmülmülk’e gerekli hürmeti göstererek bütün devlet işlerinin yürütülmesini ona tevdi etmiş ve kendisini bir “baba” gibi gördüğünü ifade etmiştir. İlaveten Selçuklu tarihinde bir ilk olmak üzere Melikşah, Nizâmülmülk’e atabeg (el-emîrü’l-vâlid) unvanını vermiştir. Melikşah, Büyük Selçuklu tahtındaki ilk yıllarını, gençliğin etkisiyle, polo oynayıp, büyük av partileri düzenlemekle geçirmiş ve bundan dolayı devlet içerisinde bütün güç Nizâmülmülk’ün eline geçmiştir. Ortaya çıkan bu durum da “ülke resmen ve ismen sultanın olmakla birlikte gerçekte ‘Nizam’ına kavuştu.” ifadesiyle açıklanmıştır. Ayrıca Melikşah’ın saltanatı döneminde elde edilen askerî, siyasî ve ekonomik başarılar Nizâmülmülk’ün yeteneği ve devlet işlerinde attığı adımlara bağlanmıştır. Nizâmülmülk, hanedan ile kurduğu ilişkinin yanı sıra devlet kademesinde görev alan farklı zümrelerle de güven üzerine dayalı yakın bir ilişki biçimi geliştirmiştir. Örneğin, Nizâmülmülk’ün katıldığı askerî seferlerde bir nefer gibi askerlerin içerisinde savaşa katılması ordu içerisinde kendisine saygı duyulmasına yol açmıştır. Ayrıca, Melikşah ile Kirman Hâkimi Kavurd Bey arasındaki taht mücadelesinde Melikşah’ın safında yer almakla birlikte Kavurd Bey’i destekleyen bazı isimlerin yazdıkları destek mektuplarının ortaya çıkmasına engel olarak hem emirlerin korkularını yatıştırırmış hem de itibarını artırmıştır. Nizâmülmülk’ün yakın ilişki içerisinde olduğu bir diğer grup ilmiye sınıfı olmuştur. Bilge vezir, Tuğrul Bey döneminde Amidülmülk Kündürî tarafından takibata uğrayan ve baskılara maruz kalan ilim adamlarının yurtlarına dönebilmelerine imkân sağlamıştır. Bu ilim adamları da yurtlarına dönüşlerini sağlayan isme zihinlerinde ve gönüllerinde her zaman özel bir yer ayırmışlardır. Birçok âlimin çalışmalarını Nizâmülmülk’e ithaf etmesi, diğer saiklerle birlikte, bunun bir göstergesidir. Nizâmülmülk bir adım daha atarak, Sultan Alparslan ve Melikşah’ın müsaadeleriyle, bu ilim adamları için hâkim olunan coğrafyanın her tarafında ilimle iştigal edebilecekleri medreseler inşa etmiştir. Nizâmülmülk’ün adına nispetle Nizamiye Medreseleri olarak isimlendirilen bu medreselerde hem eğitim-öğretim kadrosuna hem de öğrenim süresi boyunca ve de mezun olduktan sonra öğrencilere sunulan imkânlar, insanların medreselere olan ilgisini arttırıyordu. Medreseler eliyle bir taraftan önceki dönemde yerlerinden edilen ve baskıya maruz kalan ilim adamlarına bir borç ödenip iade-i itibar sağlanırken diğer taraftan da Büyük Selçuklu Devleti’nin idari ve adli sisteminin ihtiyaç duyduğu yetişmiş insan gücü inşa edilmiştir. Nizâmülmülk, toplum lehine attığı adımlar ve sorunların çözümüne verdiği önem ile halkın desteğini sağlamıştır. Öyle ki insanların hayatları boyunca ona minnettar kaldığı vurgulanmıştır. Nizâmülmülk halkın sorunlarının çözümüne önem göstermiş ve onlarla yakından ilgilenmiştir. Nizâmülmülk’ün verdiği güven duygusu halkın hoşuna gitmiş ve toplum içerisinde kabul görmesine vesile olmuştur. Nizâmülmülk’ün bir diğer hasleti de fakirlere sofrasını açmasıdır. Böylece onlarla diyalog kurmuş ve gönüllerini kazanmıştır. Her yönüyle eksiksiz bir devlet adamı olan Nizâmülmülk, toplumun her türlü ihtiyacının çözümünü düşünmüş ve bu yönde adımlar atmıştır. Nizâmülmülk’ün toplumun her kesimi ile kurduğu samimi ve yakın ilişki o kadar büyük bir takdir ve beğeni toplamıştır ki bu durum Nizâmülmülk’ün toplum nezdinde sultan itibarı görmesine sebep olmuştur. İlaveten Selçuklu coğrafyasının her yerinden ve toplumun her kesiminden insanın kendisine yönelmesi hasebiyle Kâbe’ye benzetilmiştir. Nizâmülmülk, devlet kademesinde görev alan aile bireyleri, ilişki içerisinde olduğu âlimler, kendi ordusu ve emirleri ile bir güç odağı haline gelmiştir. Bunun sonucunda Nizâmülmülk, 11. yüzyılın son çeyreğinde rakipsiz bir şekilde Büyük Selçuklu siyasetinin en etkin figürü, Selçuklu yönetimini ve politikalarını belirleyen isim ve Selçuklu tarihinin en önemli olaylarında karar mercii olmuş ve sonuçta Selçuklu tarihine damga vurmuştur. İbnü’l-Esîr, Fatımî veziri Bedr el-Cemalî’nin kendisi için kullandığı sayısız lakabı kaydettikten sonra sadece Mısır’a hâkim olan bir devletin veziri bu kadar lakap kullanıyorsa Nizâmülmülk’ün “ilah”lık iddiasında bulunması gerekirdi diyerek hem Selçuklunun azametini hem de Selçuklu devletinde Nizâmülmülk’ün yerini göstermektedir. (shrink)

With the rapid increase in social media users and netizens globally, the proclivity for online shopping using social commerce platforms cannot be ignored. Trust has been recognised as a constant challenge in the context of social commerce due to the lack of face-to-face interaction. Therefore, there is a dire need to enhance the trust of consumers in social commerce platforms. However, the research in the formation of trust in social commerce and antecedents remains limited. In addition, the existing SC research (...) failed to include its multidimensional view to investigate user behaviour. This study fills this gap and extends existing knowledge by developing a model exploring the antecedents of trust in social commerce. Drawing upon the social-technical theory and trust lens, this study attempts to identify the role of structural assurance and SC platforms as an institution-based trust, trust in sellers and trust in SC community as trusting beliefs, and trust in online payment as a cognitive trust on trust and intention of the social commerce. This research employs a dataset collected using an online survey; the research subjects were recruited from Australia, the United States, and the United Kingdom. This study uses the partial least squares structural equation modeling approach to analyse the data and to confirm the hypothesis proposed in the research model. The empirical findings show that trust in social commerce influences behavioural intention. In addition, trust in the SC platform, the SC community, and online payment influence the trust in SC. Likewise, SA and trust in the SC platform have a significant relationship with trust in sellers, the SC community, and online payment. Finally, this study discusses the theoretical contributions and practical insights to several limitations and suggests directions for future research. (shrink)

For over four decades, the topic of Chief Executive Officer (CEO) compensation has attracted considerable attention from the fields of economics, finance, management, public policy, law, and business ethics. As scholarly interest in CEO pay has increased, so has public concern about the ethics of high CEO pay. Despite growing interest and pressure among the public and government to reduce CEO pay, it has continued to increase. Using a multi-method design incorporating a pilot study, two online experiments, and an event (...) study, we investigate the impact of CEO pay on consumer purchase intent and find that this negative relationship is magnified under conditions of brand crisis. We also find that the negative interaction of high CEO pay and brand crisis on purchase intent is more negative when the brand has strong equity. Finally, when the CEO is awarded high pay while the firm they manage is undergoing a brand crisis, consumers lose trust in the firm’s brand which reduces consumer purchase intent. This research provides insight on how governance decisions can impact consumer perceptions of corporate brands and consumer behavior, with implications for public policy leaders, boards of directors, CEOs, and Chief Marketing Officers regarding how to manage and message CEO pay. (shrink)

The search for the “furniture of the mind” has acquired added impetus with the rise of new technologies to study the brain and identify its main structures and processes. Philosophers and scientists are increasingly concerned to understand the ways in which psychological functions relate to brain structures. Meanwhile, the taxonomic practices of cognitive scientists are coming under increased scrutiny, as researchers ask which of them identify the real kinds of cognition and which are mere vestiges of folk psychology. Muhammad Ali (...) Khalidi presents a naturalistic account of “real kinds” to validate some central taxonomic categories in the cognitive domain, including concepts, episodic memory, innateness, domain specificity, and cognitive bias. He argues that cognitive kinds are often individuated relationally, with reference to the environment and etiology of the thinking subject, whereas neural kinds tend to be individuated intrinsically, resulting in crosscutting relationships among cognitive and neural categories. (shrink)

Russell once said that “Vagueness and precision alike are characteristics which can only belong to a representation, of which language is an example. They have to do with the relation between a representation and that which it represents. Apart from representation, whether cognitive or mechanical, there can be no such thing as vagueness or precision; things are what they are, and there is an end of it” (1923). In other words, expressions like ontological vagueness (and even ontological precision) are category (...) mistakes and therefore make no sense. Half a century later, as the view began to emerge that some vagueness could be intelligibly ascribed to the world, Dummett opined that “It is not apparently absurd to suppose ... that the physical world is in itself such that the most precise description of it that even omniscience would yield might yet involve the use of expressions having some degree of vagueness” (1981). Evans had already questioned the idea of worldly vagueness, arguing that it was inconsistent (1978). A quarter of a century later, however, many papers had been written in defense of the intelligibility and possibility of this once nonsense and then contradictory claim. This chapter is one of them, albeit from a different viewpoint. The aim of this chapter is twofold: firstly, to consider the intelligibility of vague ontology, and secondly, to discuss the most famous argument against vague ontology, i.e., Evans’ argument. To this end, in Sect. 11.2 we present some commonsensical considerations on vague ontology. In Sect. 11.3, we look at some supervaluationist theories and the kind of vague ontology they accommodate before arguing that this kind of ontology is inconsistent with commonsense. Section 11.4 outlines a version of supervaluationism that can accommodate the commonsensical considerations discussed in Sect. 11.2. The outlined view is an ontological variation of Kit Fine’s characterization of vagueness as incompleteness (1975). It will be argued that the view is more effective than other versions of supervaluationism at accommodating commonsensical and metaphysical considerations. In the following section, we consider vague identity. Based on the view outlined in Sect. 11.4, there may be vague identity in some special cases. In Sect. 11.6 we focus on Evans’ argument and argue that it can be blocked in the first step. (shrink)

Asharites and human freedom with a study on occasionalism; religious aspects of Islam.

Juzʼ 1. al-Falsafah al-Yūnānīyah minṬālīs ilá Aflāṭūn al-Ṭabʻah 2. 1965 -- juzʼ 2. Arisṭū. 1966 -- juzʼ 6. al-Falsafah al-ḥadīthah. al-Ṭabʻah 1. 1969 --.

Ikhwān al-Ṣafāʼ; philosophy, Islamic.

This study investigates the effect of power and gender of the addressees on the type and number of refusal strategies employed by Sarawani Baloch female university students following Beebe, Takahashi, and Uliss-Weltz’s taxonomy. Employing refusal strategies mostly the same as those in the given classification by SBFUS confirms the universality of applying refusal strategies. However, SBFUS also employed some new strategies not predicted in this scheme, suggesting the effect of their religion and culture. The results also disclose that although power (...) of the addressees significantly affects the type and number of refusal strategies employed by SBFUS, the effect of their gender on these variables is trifling. Negative willingness, ability and a combination of 2 strategies are the most frequent strategies regarding the type and number of refusal strategies. (shrink)

A personalized recommender system is broadly accepted as a helpful tool to handle the information overload issue while recommending a related piece of information. This work proposes a hybrid personalized recommender system based on affinity propagation, namely, APHPRS. Affinity propagation is a semisupervised machine learning algorithm used to cluster items based on similarities among them. In our approach, we first calculate the cluster quality and density and then combine their outputs to generate a new ranking score among clusters for the (...) personalized recommendation. In the first phase, user preferences are collected and normalized as items rating matrix. This generated matrix is then clustered offline using affinity propagation and kept in a database for future recommendations. In the second phase, online recommendations are generated by applying the offline model. Negative Euclidian similarity and the quality of clusters are used together to select the best clusters for recommendations. The proposed APHPRS system alleviates problems such as sparsity and cold-start problems. The use of affinity propagation and the hybrid recommendation technique used in the proposed approach helps in improving results against sparsity. Experiments reveal that the proposed APHPRS performs better than most of the existing recommender systems. (shrink)

Drawing on social cognitive theory and social information processing theory, this study investigated how organizations' efforts to embody environmental corporate social responsibility (ECSR) shape consumer perception of a green corporate image through employees' environmental passion and pro-environmental behavior (PEB). To test our hypotheses, we collected multisource time-lagged data from 214 employee–customer dyads from hotel and banking sector organizations in Pakistan. The findings show that organizations' green corporate image is a function of their efforts to engage in ECSR activities as demonstrated (...) through employees' environmental passion and PEB. These findings have important implications in the environment and management domains because it can help organizations draft useful strategies to counter environmental degradation and generate a green corporate image in customers' minds through employees' green behavior. (shrink)

In the past decade, Ethiopia has demonstrated a strong ideological convention to the East-Asian model of ‘developmental state’, which stands for state-led industrialisation as its underlying industrial policy premise. Nevertheless, the labour rights externalities of this industrial policymaking have been overlooked in the existing academic and practical policy debates. Hence, using qualitative empirical data, the article attempts to address the research gap by analysing why and how Ethiopia’s state-led industrialisation and the corporate behaviours of apparel-exporting firms, as well as their (...) respective global brand buyers, have contributed to the existing poverty wages and repressive practices against the associational rights of local industrial workers at those selected apparel-exporting industrial parks of the country. The maxim of industrialisation with a human face has increasingly become a promising alternative to the neoclassical intellectual view of labour relations following its fundamentals towards achieving a more sustainable industrial development in a given state. In light of this human right imperative, the finding revealed Ethiopia’s stateled industrialisation has firmly embraced strong business-state alliances, thereby curbing the power of local industrial workers. The Ethiopian government employs diverse de facto or de jure labour control mechanisms across those selected apparel-exporting industrial parks of the country. This is manifested through poverty wages and repressive measures todeny the associational rights of workers. Further, the flawed Corporate Social Responsibility (CSR) of employing firms and their respective global brands have contributed to the ongoing labour abuses across those selected apparel-exporting firms. Hence, Ethiopia’s industrial policy is expected to navigate a reasonable balance between facilitating industrial catch-up and ensuring labour standards for more viable and sustainable labour relations. (shrink)

The problem of finite-time stability of switched genetic regulatory networks with time-varying delays via Wirtinger’s integral inequality is addressed in this study. A novel Lyapunov–Krasovskii functional is proposed to capture the dynamical characteristic of GRNs. Using Wirtinger’s integral inequality, reciprocally convex combination technique and the average dwell time method conditions in the form of linear matrix inequalities are established for finite-time stability of switched GRNs. The applicability of the developed finite-time stability conditions is validated by numerical results.

Bu çalışmanın odak noktası, siyaset bilgisi ile seçmen ilgilenimi arasındaki ilişkiyi analiz etmek ve siyaset bilgisini ve seçmen ilgilenimini etkileyen sosyal ve demografik faktörleri belirlemektir. Bu amaçla, Tokat ilinde yaşayan 18 yaş üstü 401 katılımcı üzerinde bir araştırma yapılmıştır. Araştırma sonuçları, siyaset bilgisi ile seçmen ilgilenimi arasında olumlu bir ilişki olduğunu göstermiştir. Ayrıca, sosyal ve demografik faktörlerin siyaset bilgisi ve seçmen ilgilenimi üzerinde etkisi olduğu belirlenmiştir. Örneğin, erkeklerin siyaset bilgisi ve ilgisi kadınlardan daha yüksek bulunmuştur. 50 yaş ve üzeri bireylerin (...) siyasete olan ilgileri, orta yaş grubundakilere kıyasla daha yüksek çıkmıştır. Eğitim düzeyi incelendiğinde, ilkokul/ortaokul mezunlarının ve lisans mezunlarının siyasete olan ilgilerinin, lise ve ön lisans mezunlarından daha düşük olduğu gözlemlenmiştir. Meslek gruplarına bakıldığında, esnafların siyaset bilgisi, işsizlerden daha yüksek bulunmuştur. Memurların ve akademisyenlerin siyasete olan ilgileri, öğrenciler ve diğer meslek gruplarına kıyasla daha düşük çıkmıştır. Siyasi ve kültürel kimliklere göre farklılıklar incelendiğinde, siyasetten uzak duran bireylerin siyaset bilgisinin, diğer kesimlere kıyasla daha düşük olduğu görülmüştür. Milli görüşçü olarak kendini tanımlayanların siyasete olan ilgileri, muhafazakar/dindar, milliyetçi ve siyasetten uzak olanlara kıyasla daha yüksek çıkmıştır. Ayrıca, parti tercihinin oy verme davranışını etkilediğini düşünenlerin siyasete olan ilgileri, bu etkiden bahsetmeyenlere kıyasla daha düşük bulunmuştur. Ayrıca, mevcut partisi dışında başka bir partiye oy verebileceğini belirtenlerin siyaset bilgisi ve ilgileri, başka bir partiye kesinlikle oy vermeyeceğini ifade edenlere kıyasla daha düşük bulunmuştur. Elde edilen bulgular, siyasi partilerin seçmenlere projelerini, hedeflerini ve ideolojilerini tanıtırken ve propaganda yaparken hedef kitlelerini belirleme konusunda rehberlik edebilir. (shrink)

The term ra ḥ ma/mercy is one of the key terms of the Holy Qur’ ā n and it has many connotations. Two names of God, ra ḥ mān and ra ḥ ῑm and their manifestations are contained in these connotations. So the two names explicitly tackled in our paper. While ra ḥ mān is the proper name indicating the absolute being and the source of all existence, ra ḥ ῑm is much narrower. The exegetical tradition emphasizes that God is (...) ra ḥ mān, i.e. provides existence and sustenance to all creatures in this world while ra ḥ ῑm gives guidance and salvation to those who just deserve it here. Ra ḥ mān and ra ḥ ῑm are used in the Qur’ān asyndetonically, i.e. without the copula wāw ( ﻭ ): in the form of ar-ra ḥ mān ar-ra ḥ ῑm not ar-ra ḥ mān va ’r- ra ḥ ῑm, indicating that these two names signify One (God) and that they appear in His actions simultaneously and instantaneously, not consecutively. Key Terms: Ra ḥ ma/mercy; rule of mercy; principle of hope; divine assistance; heaven and hell. (shrink)

Ecotheology involves the fundamental awareness of local communities and their social solidarity to protect the sustainability of nature. Therefore, it is critical to address problems in nature caused by increasing tourism industry development. This article discusses social movements sparked by religious and critical awareness of the development issue in conservation zones. We conducted a qualitative participatory interview with 9 key actors in Batu, Indonesia, using an ecotheological approach. Group discussions were held with the participants during demonstrations, festivals, and cultural rituals. (...) This research found that individuals who rely for their daily needs only on water springs have significant connections to ecological and spiritual values, and they resist with their cultural capital when the government’s actions threaten the sustainability of the springs. Environmental ethics as a theological belief has shaped the community’s traditions and cultural traits. Thus, the current study serves as the basis for policymakers in planning development, prioritizing a cultural approach, and considering the possibility of environmental degradation. (shrink)

The main framework of this study will take into account the Thanawīya/dualism belief within Islamic sources and the criticism of the Māturīdiya tradition to such doctrines. Firstly, an overview of the Thanawīya belief and its sects have been taken into account with a general perspective from kalām and history of religion works. Thereafter certain early, middle and late period works of the Māturidī tradition regarding the Thanawīya transformation has been analysed throughout the study. Abū Manṣūr al-Māturidīs Kitāb al-Tawhīd and Abū (...) Shakūr al-Sālimīs Tamhīds examples are among such works chosen from the mutaqaddimīn (early) period. In terms of the muteakhkhirīn (late) period which is accepted to be 6/12. Century, works considered to be of the middle period such as Abū-l’Mu‘īn al-Nasafīs Tabṣirat al-‘Adillah and Abū’l-Thanā al-Lāmishīs al-Tamhīd li Qawa‘id al-Tawhīd are also taken into account. Nūr al-Dīn al-Ṣabūnīs al-Kifayah has also been included due to it being an important and influential work. With regards to the latter period, Shams al-Dīn al-Samarqandīs al-Ṣaḥāif al-ilāhiyyah work has been given as an example. Additionally, a brief information from works of the New Science of Kalām era has been mentioned. Upon researching the entire mentioned works regarding the Thanawīya or one of its sects, related sections from these works will be mentioned briefly by comparing with each other. The extent of criticism to the Thanawīya belief in such cases will be analysed. (shrink)

Elementary school teacher has an important role as a learning agent to motivate, facilitate, educate, and train students to be qualified persons who can actualize their human potency optimally. One factor that can influence teacher to be good teacher is her/his job satisfaction. Teacher who has high job satisfaction will have positive attitude and action toward the job. Many research showed that psychological climate, as one of environmental factor, affect the teacher’s job satisfaction. The aim of this research is to (...) know the relationship between psychological climate and job satisfaction of Al-Azhar Islamic Elementary School Teacher at Bekasi. Psychological Climate Questionnaire (PCQ) and Job Satisfaction Survey (RSS) are filled by 80 teachers who have worked over one year. Result shows that there is a significant correlation between psychological climate and teacher’s job satisfaction. However, there is no significant correlation between demographic variables (age, gender, educational level, job status, and tenure) and job satisfaction.  . (shrink)

While various democratic theorists have looked at particular instances of recent social movements (Occupy or the Arab Spring, for example), none have yet attempted a more general theoretical take on what it is that relates all of these movements and what that running thread can tell us about democratic theory. Ordinary Democracy argues that there is a commonality to these movements as well as a striking lesson about the nature of democracy, sovereignty, agency and solidarity today: in that these movements (...) all highlight the ordinariness of neoliberal regimes and the ways in which citizens find solidarity and a sense of freedom in the marketplace. Aslam contends that neoliberalism is more than a set of policies, ideological principles, or a distinct phase of capitalism -- rather it constitutes the ways in which citizens think about their everyday lives. Conceived as common sense, it also governs what is permitted or forbidden in public discourse (for example, rendering issues of private debt a personal responsibility). Mass movements call attention to the effects of neoliberalism, providing a way to contest its acceptability; in doing so they help to contextualize the impasse that marks a language of civil empowerment and inclusion on one hand, and feelings of powerlessness, diminished agency and impassivity on the other. In Aslam's view, democratic theorists who view participatory agency as offering the most authentic opportunity to satisfy the need for solidarity and freedom minimize the degree to which capitalism satisfies most citizens, as well as the depth of most people's affective attachment to neoliberalism. Looking in particular at Idle No More, Occupy Wall Street, Occupy Sandy, the Egyptian Revolution, and Strike Debt, Aslam takes what may be a more sobering, but still hopeful, view toward the potential of mass movements: to resist the normalization of conceptions of solidarity and citizenship under neoliberalism. (shrink)

Wheat is the most imperative crop for man feeding and is planted in numerous countries under rainfed conditions in semiarid zones. It is necessary for decision-makers and governments to predict the yield of rainfed wheat before harvest and to determine the effect of the major factors on it. Different methods have been suggested for forecasting yield with various levels of accuracy. One of these approaches is the statistical regression model, which is simple and applicable for regions with scarce data available. (...) Since the weather is the most important factor affecting the production of wheat, particularly in rainfed cultivation, regression models using weather parameters are very common. However, the coefficients of these models are location based and should be determined locally. Therefore, in this research, backward multiple linear regression technique based on relative importance metrics was used to determine the most important effective weather parameters on rainfed wheat productions in Fars Province, south of Iran, during 2006–2013. The influence of each parameter in the final model was analyzed using the values of LMG relative importance metric. The result indicated that sunshine hours had the biggest LMG and, therefore, was the most effective parameter. Also, among the other considered parameters, rainy days, minimum relative humidity, and average relative humidity with LMG values of 21.97%, 21.69%, and 21.62%, respectively, had the most effects on rainfed wheat yield in the studied area. All parameters except for the sunshine hours positively affected rainfed wheat yield. The most important reason for the significance of these parameters can be the prevailing dry and semidry climate in the southern areas of Iran. The proposed model for determination of weather parameters effects on rainfed wheat could be a great guidance and aid for different stakeholders such as farmers, decision-makers, and governments. (shrink)

The falling shadow theory is applied to subhoops and filters in hoops. The notions of falling fuzzy subhoops and falling fuzzy filters in hoops are introduced, and several properties are investigated. Relationship between falling fuzzy subhoops and falling fuzzy filters are discussed, and conditions for a falling fuzzy subhoop to be a falling fuzzy filter are provided. Also conditions for a falling shadow of a random set to be a falling fuzzy filer are displayed.

The notions of soju filters in a hoop algebra are introduced, and related properties are investigated. Relations between a soju sub-hoop, a soju filter and an implicative soju filter are discussed. Conditions for a soju filter to be implicative are displayed, and characterizations of an implicative soju filters are considered. The extension property of an implicative soju filter is established.

One of the purposes of this paper is to prove a partial Schur-Zassenhaus Theorem for groups of finite Morley rank.Theorem 2.Let G be a solvable group of finite Morley rank. Let π be a set of primes, and let H ⊲ G a normal π-Hall subgroup. Then H has a complement in G.This result has been proved in [1] with the additional assumption thatGis connected, and thought to be generalized in [2] by the authors of the present article. Unfortunately in (...) the last section of the latter paper there is an irrepairable mistake. Here we give a new proof of the Schur-Zassenhaus Theorem using the results of [2] up to the last section and a new result that we are going to state below.The second author has shown in [11] that a nilpotentω-stable group is the central product of a divisible subgroup and a subgroup of bounded exponent, generalizing a well-known result of Angus Macintyre about abelian groups [8]. One could ask a similar question for solvable groups: are they a product of two subgroups, one divisible, one of bounded exponent? One is allowed to be hopeful because of the well-known decomposition of the connected solvable algebraic groups over algebraically closed fields as the product of the unipotent radical and a torus. (shrink)