IX. yüzyılda Horasan bölgesinde ortaya çıkan Melâmiyye, XXI. yüzyıla kadar varlığını sürdürmüştür. Hamdûn el-Kassâr’ın (ö. 884) temsil ettiği Melâmetiyye-i Kassâriyye, Hacı Bayram-ı Velî’nin (ö. 1430) halifesi Ömer Dede Sikkînî’nin (ö. 1475) temsil ettiği Melâmetiyye-i Bayramîyye ve Muhammed Nûrü’l-Arabî’nin (ö. 1888) temsil ettiği Melâmetiyye-i Nûriyye olarak 3 dönemde incelenmektedir. Melâmîliğin bu devrelerine dair akademik düzeyde çalışmalar yapılmış olsa da mûsikî yönüne dair çalışmaların çok az olduğu görülmüştür. Bu çalışmanın evreni Nûriyye Melâmîleri, örneklemi ise Nûriyye Melâmîlerine dair mûsikî ile ilgili çalışmaları kapsamaktadır. (...) Çalışmada Nûriyye Melâmîlerinin edebi ve sanatsal yönü araştırılmış, literatür taraması aşamasında Melâmî tekke ve derneklerinde icra edilen ilahilere güfte olarak kaynaklık eden Melâmî Efendilerine ait divanlar incelenmiştir. Çalışmamızın amacı Melâmî divanlarında yer alan ve ilahi formunda bestelenmiş güfteleri tespit etmek ve bu ilahilerin yaygınlığını belirlemektir. Nitel araştırma yöntemi kullandığımız çalışmamızda birincil veri kaynaklarını; Melâmîler tarafından bizzat kaleme alınan divanlar ve yine Melâmî ihvanı ile yapılan görüşmeler oluşturmaktadır. İkincil veri kaynaklarımız ise Melâmîlik hakkında yazılan tasavvuf kitapları, makaleler ve Melâmî derneklerinin resmi sayfalarında yer alan mevcut bilgilerdir. Tespit edilen divanlardaki bestelenmiş ilahiler için ise Melâmî Divanları, Devlet Nota Arşivi, Cüneyd Kosal Nota Arşivi, Divan Makam ve Notam v1.0 (Aytaç ERGEN) programı üzerinden taranmış, eşleşen ilahiler çalışmamıza dâhil edilmiştir. Nûriyye Melâmîlerine ait 14 adet divan incelenmiştir. Bu divanlar Abdurrahîm Fedâî, Ali Örfî, Ömer Lütfî, İştipli Hacı Salih Rıf’at, Abdulmâlik Hilmî, Hulûsi Maksud, Hüseyin Şemsi Ergüneş, Hasan Fehmi Tezdoğan, Üsküplü İsmail Hakkı, Hafız Ahmet Fethî, Hüseyin Sabri Soyyiğit, Ahmet Soyyiğit, Yaşar İhsan Gülver ve Dâvud Yılmaz’a ait divanın arasından 8 tanesinde yer alan 97 adet ilahinin notaya alındığı tespit edilmiştir. Verilerin değerlendirilmesi aşamasında; yapılan bu bestelerin hem Melâmî tekke ve meclislerinde hem de tekke dışında icra edildiği, bu bağlamda Nûriyye Melâmîlerinin edebi ve sanatsal yönünün tekke dışında da etkin olduğu görülmüştür. Araştırmanın sonucunda Abdurrahîm Fedâî Divanında yer alan 1’i nefes, 1’i deyiş (bu nefes ve deyişler ilahi formu altında listelenmiştir), 12’i ilahi olmak üzere toplam 14, Ömer Lütfî Divanında yer alan 1, Salih Rıf’at Divanında yer alan 2, Hasan Fehmi Tezdoğan Divanında yer alan 20, Üsküplü İsmail Hakkı’ya ait olduğunu tespit ettiğimiz 1, Ahmet Fethi Divanında yer alan 26, Ahmet Soyyiğit Divanındaki 21, Dâvud Yılmaz Divanındaki 12, toplamda 97 eserin ilahi formunda farklı bestekârlar tarafından bestelendiği tespit edilmiştir. (shrink)

This paper argues that social media companies’ power to regulate communication in the public sphere illustrates a novel type of domination. The idea is that, since social media companies can partially dictate the terms of citizens’ political participation in the public sphere, they can arbitrarily interfere with the choices individuals make qua citizens. I contend that social media companies dominate citizens in two different ways. First, I focus on the cases in which social media companies exercise direct control over political (...) speech. They exercise quasi-public power over citizens because their regulation of speech on social media platforms implies the capacity to arbitrarily interfere with citizens’ democratic contestation in the political system. Second, companies’ algorithmic governance entails the capacity to interfere with citizens’ choices about what mode of discursive engagement they endorse in their relationships with fellow citizens. By raising the cost of deliberative engagement, companies narrow citizens’ choice menu. (shrink)

What is the point of ideology critique? Prominent Anglo-American philosophers recently proposed novel arguments for the view that ideology critique is moral critique, and ideologies are flawed insofar as they contribute to injustice or oppression. We criticize that view and make the case for an alternative and more empirically-oriented approach, grounded in epistemic rather than moral commitments. We make two related claims: (i) ideology critique can debunk beliefs and practices by uncovering how, empirically, they are produced by self-justifying power, and (...) (ii) the self-justification of power should be understood as an epistemic rather than moral flaw. Drawing on the recent realist revival in political theory, we argue that this genealogical approach has more radical potential, despite being more parsimonious than morality-based approaches. We demonstrate the relative advantages of our view by discussing the results of empirical studies on the contemporary phenomenon of neopatriarchy in the Middle East and North Africa. (shrink)

This paper argues that instituting Citizen Boards of Governance (CBGs) is the optimal strategy to democratically contain Big Tech’s algorithmic powers in the digital public sphere. CBGs are bodies of randomly selected citizens that are authorized to govern the algorithmic infrastructure of Big Tech platforms. The main advantage of CBGs is to tackle the concentrated powers of private tech corporations without giving too much power to governments. I show why this is a better approach than ordinary state regulation or relying (...) on market mechanisms. My proposal follows from the critique of Big Tech’s concentrated powers, and explains how this justifies democratizing algorithms in the digital public sphere. My approach thus speaks to a core commitment in democratic theory: enhancing the autonomy of the public sphere from the centers of powers in modern societies, be it corporations or governments. (shrink)

This article explores the political implications of Muslim public self-presentation and forms of self-fashioning associated with the ongoing processes of re-Islamisation in both Muslim-majority and Muslim-minority societies. It sketches how projects of the Muslim public self contribute to a refiguring of the public sphere. The argument put forward is that public practices of self-reform grounded in religion and presented in pietistic terms are political by virtue of being tied to projects of societal reform and because they have a bearing on (...) the public sphere and public space. Proceeding from the premise that the public sphere is not neutral and that the subjectivities inhabiting it are shaped by power relations, the article examines the ways in which projects of Muslim public selves are imbricated in the material conditions of the settings in which they develop and as such are underpinned by dynamics of power and contestation. (shrink)

This article argues that Bernard Williams’ Critical Theory Principle (CTP) is in tension with his realist commitments, i.e., deriving political norms from practices that are inherent to political life. The Williamsian theory of legitimate state power is based on the central importance of the distinction between political rule and domination. Further, Williams supplements the normative force of his theory with the CTP, i.e., the principle that acceptance of a justification regarding power relations ought not to be created by the very (...) same coercive power. I contend that the CTP is an epistemic criterion of reflective (un)acceptability which is not strictly connected to the question of whether people are dominated or not. I show that there are cases of non-domination that fail the epistemic requirements of the CTP. (shrink)

In contemporary democracies, global capitalism exerts a significant influence over how state power is exercised, raising questions about where political power resides in global politics. This question is important, since our specific considerations about justifiability of political power, i.e. political legitimacy, depend on how we characterize political power at the global level. As a partial answer to this question, I argue that our notion of global political legitimacy should be reoriented to include the structural power of the Transnational Capitalist Class (...) as its subject matter. Structural power is a social relation in which the institutional context makes some agents comply with others’ preferences regardless of actors’ intentional efforts to bring about such outcomes. Even when global business elites do not intentionally exercise power to obtain political control of global governance, their structural power has recognizable effects that partly enforce the world order. To advance my claim, I utilize the radical realists’ argument that the notion of legitimacy is applicable to a broader range of social practices that are beyond dyadic power relations, i.e. rulers intentionally exercising power over subjects. (shrink)

This paper argues that the critique of depoliticization in Mouffe’s agonistic political theory needs to be revised. This is because her account of the political does not succeed in filtering out undesirable forms of politicization such as science denialism and other types of post-truth politics. Mouffe's conception of the common symbolic space does not accomplish the task of limiting extreme pluralism in the absence of certain standards about how to correctly apply the fundamental notions of this space. By drawing on (...) a quasi-Wittgensteinian reading of linguistic normativity, I develop principled but non-universalist limits on politicization that are needed for a healthy, well-functioning democracy. (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.

Terminal kidney patients are faced with lower quality of life, restricted diets and higher morbidity and mortality rates while waiting for deceased donor kidney transplantation. Fortunately, living kidney donation has proven to be a better treatment alternative (e.g. in terms of waiting time and graft survival rates). We observed an inequality in the number of living kidney transplantations performed between the non-European and the European patients in our center. Such inequality has been also observed elsewhere in this field and it (...) has been suggested that this inequality relates to, among other things, attitude differences towards donation based on religious beliefs. In this qualitative research we investigated whether religion might indeed (partly) be the explanation of the inequalities in living donor kidney transplants (LDKT) among non-European patients. Fifty patients participated in focus group discussions and in-depth interviews. The interviews were conducted following the focus group method and analyzed in line with Grounded Theory. The qualitative data analyses were performed in Atlas.ti. We found that religion is not perceived as an obstacle to living donation and that religion actually promotes helping and saving the life of a person. Issues such as integrity of the body were not seen as barriers to LDKT. We observed also that there are still uncertainties and a lack of awareness about the position of religion regarding living organ donation within communities, confusion due to varying interpretations of Holy Scriptures and misconceptions regarding the process of donation. Faith leaders play an important educational role and their opinion is influential. This study has identified modifiable factors which may contribute to the ethnic disparity in our living donation program. We argue that we need to strive for more clarity and awareness regarding the stance of religion on the issue of living donation in the local community. Faith leaders could be key figures in increasing awareness and alleviating uncertainty regarding living donation and transplantation. (shrink)

Our research investigates how the inclusion of a company on an independent ethics index affects its attractiveness to institutional investors. Using a sample of 864 U.S. firms over the 2010–2018 period, we find that institutional investors significantly increase their holdings in companies in the quarter that they are included on the ethics index and maintain larger holdings in the four quarters following the inclusion on the Ethisphere list relative to pre-inclusion period, with dedicated institutional investors being more swayed to invest (...) than transient investors. This paper adds to the emerging literature on intermediate signaling by showing that a firm's inclusion on an ethics index reduces information asymmetry with institutional investors. Our evidence suggests that public companies should effectively, rather than ceremonially, adopt sound governance structures and invest in socially responsible activities, as these actions can increase their likelihood of being included on ethics indices. By doing so, these firms send credible signals about their ethical compass, granting them access to valuable institutional investments. (shrink)

Futures contracts in agricultural commodities are an agreement to buy or sell a predetermined amount of agricultural commodities (such as wheat, corn, cotton, soybeans, live pork, live cattle, cocoa, etc.) at a specific price depending on the price on a specific date in the future. Futures contracts in agricultural commodities are carried out under “commodity futures contracts” on the futures exchange. These contracts are executed in two ways in terms of the delivery of the contract subject; physical delivery and cash (...) settlement. In the physical delivery, the underlying asset is physically received at the end of maturity. In our country, physical delivery method is used in futures contracts made on commodities. In the second contract method that results in cash settlement, there is no physical delivery of the underlying asset at the end of maturity. The transaction takes place over the settlement price at the end of maturity. Futures contracts in agricultural commodities can be analyzed in two categories in terms of Islamic law. First, within the scope of sales where both the goods and the price are on credit; the second is a combined contract that includes a promise to sell and a contract of sale when due. It is more convenient to analyze in the former because the agricultural commodities in the warehouse are kept ready to be delivered when due and the commodities price is also delivered on time. In this category, it resembles the sale of a credit on credit, which is prohibited in Islamic law. We can see that there are five parties within the exchange organization regarding the futures contracts in agricultural commodities; futures and options exchange, clearing house, brokerage houses, market participants, supervisory institutions. When the transactions of the related parties are examined in terms of legal capacity and power of representation; it is observed that brokerage houses transacting on behalf of sellers and customers operate by proxy. On the other hand, the Exchange, the Clearinghouse (Takasbank) and the custody warehouse within the scope of the exchange system; carries out transactions on behalf of the parties both as a proxy and a guarantor. Therefore, this futures transaction has the nature of containing more than one contract. When analyzed in terms of the establishment of the contract; if there are agricultural commodities that are considered as legitimate property of the Islamic law (mütekavvim), there is no objection regarding the parties and the offer-acceptance. In addition the delivery time of the commodity subject to the contract must be equal to the amount sold and the amount in the warehouse, which is guaranteed to be in the warehouse. In terms of invalid condition, one-sided benefit causing conflict for the parties contains something prohibited by the legal order. It is seen that it does not contain conditions contrary to the content of the contract and established practices. However, except for the condition that the collateral is retained with interest income in direct proportion to the period of stay in the Clearinghouse (Takasbank), in order to obtain the highest return. In terms of enforcement conditions, after the approval of the buyer and seller, transactions are carried out within the exchange system without asking for the right and approval of another person. Therefore, this contract can be considered as a running contract. In terms of the bindingness of this contract; at first glance, it can be seen as a mutual promise and non-obligatory promise based on the fact that the commodity and its price are not cash. But when the subject is examined in depth, it turns out to be a different situation. Because both parties are under mutual obligation by paying the guarantee stipulated by the Exchange, one party is obliged to deliver the commodity on time and the other party to deliver the price. In addition, the contract does not allow the parties to imagine the right. So, this contract can be considered as an obligatory contract. However, based on the current functioning futures contracts in agricultural commodities as a whole, it is considered unappropriate to Islamic law. In this study, first, the nature of futures contracts in agricultural commodities that are not deemed suitable for Islamic law in its current form are determined. Then, an analysis from the point of view of Islamic law was made and some offers were made for a model that was reconfigurated according to Islamic law. (shrink)

Defeasibility theories aim to reach a plausible definition of knowledge by finding strategies to exclude true beliefs based on faulty justifications. Different philosophers have advanced with their own understandings of undefeated justification. Zagzebski indicates that the strong defeasibility condition violates independence between truth and justification because undefeated justification never leads to false beliefs. Following this, Zagzebski and some other philosophers who pursue a similar line of reasoning conclude that undefeated justification entails truth. In this paper, I argue that the truth (...) condition is not superfluous by presenting an example of undefeated justification that does not entail truth. My claim is that beliefs about metaphysical questions can have undefeated justifications. Nonetheless, such undefeated justifications are not capable of assigning truth to the beliefs that they support. Sarsılabilirlik kuramları makul bir bilgi tanımına ulaşabilmek için hatalı gerekçelendirmelere dayalı doğru inançları eleme stratejisini güder. Farklı felsefeciler kendilerine özgü sarsılabilirlik anlayışları geliştirmiştir. Sarsılmaz gerekçelendirmeler hiçbir zaman yanlış inançların dayanağı olmadığından Zagzebski katı sarsılabilirlik şartının inancın doğruluğu ile gerekçelendirilmesi arasındaki bağımsızlığı ortadan kaldırdığını ifade eder. Bunu takiben, Zagzebski ve yine benzer görüşleri savunan bazı felsefeciler sarsılmaz gerekçelendirmenin zorunlu olarak doğruluğu beraberinde getirdiği sonucuna varır. Bu makalede, sarsılmaz gerekçelendirmelerin her zaman doğru inanca ulaşmaması durumuna örnek göstererek, doğruluk koşulunun lüzumsuz olmadığını iddia ediyorum. İddiama göre metafizik sorulara ilişkin inançlar sarsılmaz gerekçelendirmelere sahip olabilirler. Buna rağmen söz konusu gerekçelendirmeler destekledikleri inançlara doğruluk atfedemez. (shrink)

This study provides a comprehensive analysis of the pragmatic marker “I think” and its translation into Turkish, specifically focusing on its use in TED Talks. Using a corpus-based approach, the research investigates the various functions and Turkish equivalents of “I think”, revealing significant insights into its role as a commenting speech action. Grounded in speech act theory, particularly expositive illocutionary acts, the study emphasizes the illocutionary pluralism of “I think” in managing discourse, expressing speaker attitudes, and engaging interlocutors. The findings (...) highlight the high frequency and critical role of “I think” in spoken English, its function as a commenting speech action in maintaining discourse coherence, and the notable translation choices in Turkish, such as bence ‘in my opinion’ and sanırım ‘I suppose/I assume’. This study contributes to pragmatics by enhancing our understanding of the illocutionary pluralism of “I think” vis-à-vis its translation strategies. (shrink)

Book review of _Antisemitic Discourse and Historical Amnesia in Bosnia: The Case of Mustafa Busuladžić._ Kjell Magnusson. Acta Universitatis Upsaliensis, Uppsala Jewish Studies, 2024.

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

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)

Over the past years, Massive Open Online Courses have emerged as new competitive advantages in the digital economy of higher education globally. Accordingly, an increasing number of individuals are attracted to these new learning environments for developing their knowledge and skills in a variety of subject areas. Despite these developments, research on linguistic features of MOOCs lectures as the main mediums for delivering the course contents remained limited. To address this gap, the present study analyzed a corpus of MOOCs lectures (...) with around 4.45 million words to determine the size of vocabulary knowledge needed for 95 and 98% coverages. The findings revealed that sufficient coverage of the course contents requires knowledge of the 5,000 most frequent words in English. Nonetheless, achieving adequate coverage level requires a much larger vocabulary size of around 9,000 most frequent words in English. The study also found that widely used word lists for general and academic vocabulary fail to support MOOCs learners with sufficient vocabulary knowledge for adequate lexical coverage. Based on these findings, the study draws a number of implications for preparing non-native English speakers to use MOOCs effectively and setting research-informed vocabulary learning goals in instructional programs and materials. (shrink)

Shirking, the act of avoiding the demands of one’s job, is generally seen as unethical. Drawing on empirical evidence from the sociology of work, I develop a normative conception of shirking as a form of worker resistance against illegitimate managerial power. In doing so, I present a new approach to the political theory of the firm, which is more adversarial and agent-centered than available alternatives. It is more adversarial as it recognizes the political value of counterproductive and disruptive behavior in (...) capitalist firms. It is more agent-centered because it theorizes the firm from the perspective of workers, asking what pro tanto reasons they have to shirk. I show that shirking under the structural domination of capitalism has diagnostic, agential, and epistemic values. The paper contributes to the wider methodological ambition to tailor political theorizing to the positionality of social actors by shifting attention from the institutional design of the firm to the methods of worker resistance. (shrink)

Religion and work are seldom discussed. The two have caused scholars to question the religion’s role with work. This paper reviews research on the integrate between religion and work by examining issues of concept, definition, measurement, and reviewing research that examines the relationship of work and religion with respect to: different times, types of people, organize human interactions and sources of knowledge. We then discuss the methodological requirement for reintegrating work studies into social institutional theory and indicate what the conceptual (...) payoffs of such integration might be. These payoffs include breaking new conceptual ground, resolving theoretical puzzles and envisioning the nature of new social institutions. (shrink)

The night journey (isrā’) and ascension (mi‘rāj) represent arguably the most significant and unique events in the life of Prophet Muḥammad. However, the influential Sufi thinker Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240) argues that the Prophet had thirty-four night journeys of which only one was physical. This physical night journey, and the ascension that took place with it, was the one in which he was given the five daily prayers. Ibn ‘Arabī thus employs the secondary night journeys and ascensions of (...) Prophet Muḥammad to delineate a point of emulation between the Prophet’s spiritual experience and those of his nation. Muslims can also have their own ascensions, but their journeys cannot be physical, and, analogously, cannot have autonomous legislative authority. They can, nevertheless, cause a change in their perception that allows them to see the world as it truly is: a manifestation of the divine Names. (shrink)

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.

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)