Among Turkic speaking countries there is solidarity in economic, political and military fields. Moreover, they carry out common studies within the universities of these countries. As a result, the relationship among the communities is getting stronger via these studies. This research serves as an example of this development. The problem sentence of the research; “Do students’ perceptions change about Turkey after they’ve completed an internship period in Turkey?”. In this research, it was studied to determine Kyrgyz students’ impression about our (...) country Turkey, before and after their intership period in Turkey. The study was implemented within the survey model design. Research’s universe is the students who study in Yusuf Balasagun Krygyz National University, Liberal Arts University, in Kyrgyzstan Turkey Manas University during their education in the year of 2018-2019. As for the research sampling, students who are in the city of Antalya for the purpose of internship were selected from Yusuf Balasagun Kyrgyz National University, Liberal Arts University, in Kyrgyzstan Manas University. A total of 49 students were attented the research. According to the results of the research; internship students have generally positive opinions about Turkey and Turkish people. This is pleasing result for our country. The students think that the Language Enhancement Program will be useful for them to learn Turkish better. (shrink)

In the Taḥkīm case, when it was realized that two people would arbi-trate despite the call made to the Ḳurʼān, the Khāridjites started to argue that God's judgment was not applied. The Khāridjites, who demanded the implementation of the judgement from Ali due to their subordina-tion/obedience, subsequently broke away when they were unable to achieve their desired outcome and formed a separate group. The Khāridjites deemed it acceptible to eliminate those who held opposing beliefs on the path they set out (...) to make Allah's judgment. The Khāridji group called al-Azāriḳa, which was born in 64/683 as a result of a schism, designated their own territory as dār al-Islām and all other regions as dār al-ḥarb and slaughtered those in dār al-ḥarb regardless of their identity. The objective of this study is to examine the influence of the dār al-ḥarb on the actions of the Khāridjites against Muslims. The persistence of the mentality, which spread fear and terror among Muslims in the early period, has not disappeared and continues to the present day. This makes the studies on the subject signifi-cant. The present study is confined to the examples of Muḥakkima al-ūlā and al-Azāriḳa within the context of what isti‘rāḍ is, how it is applied, and its relationship with the dār al-ḥarb. The study concludes that the Khāridjites with a propensity to kill initially sought to ascertain whether individuals were opposed to the Taḥkīm. Those who did not express such opposition were subjected to death. After the establishment of al-Azāriḳa, they designated all territories apart from their own as dār al-ḥarb and were not hesitant to kill those who remained in these regions. (shrink)

İslâm teoloji/kelâm geleneğinin filizlenmeye başladığı dönem, yoğun siyasi gelişmelerin, iç savaşların, hilafet tartışmalarının yaşandığı bir evrenin yanısıra, kendisinden önce üretilen fizikî, felsefî ve dinsel anlamda yaşanan gelişmelerle paralel bir sülûk izlemiştir. Bu anlamda kelâm tartışmalarının siyasi olgu ve olaylar kadar, fikrî anlamda tarihsel bağlam etrafında incelenmesi gerekmektedir. Bu çalışmada, Müslüman kelâm geleneğinde Mu’tezile’nin; nasıl, hangi şartlarda ve nelere itiraz ederek ortaya çıktığı, teoloji anlayışlarında neleri slogan haline getirdiği incelenecektir. Buna istinaden Grek geleneğinde üretilen felsefî metinler bilhassa atomculuk tartışmaları, Hıristiyan ve (...) Zerdüşt teolojisi, Mu’tezile’nin tarihsel bağlamda nasıl tepkisini çekti ve apolojik anlamda ne tür karşı koyuşlara sebebiyet verdiği tafsilatlı olarak tartışılacaktır. Kelâm problemleri ya da tartışmaları sadece i’tikâd boyutunda ele alındığında gayet tabii eksik kalacaktır. Bu amaçla Mu’tezile’nin beş esasından biri sayılan tevhid anlayışının o dönemin bağlamında hangi tartışmalara karşı reddiye nitelikli olduğu, ayrıntılarıyla ve tarihsel süreçten kopmaksızın din ve düşüncelerin birbirleriyle olan ilişkisi nispetinde değerlendirilecektir. (shrink)

Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...) especially from Fakhr al-dīn Divrigi and analysing written previously works, wrote Kitāb al-Idrāk li-lisān al-Atrāk. This book has consisted of introduction, vocabulary and grammar section. We also aimed in our study to examine Kitāb al-Idrāk in terms of content and than in terms of lexicography of the linguistic branch. -/- SUMMARY Mamluks reigned in Egypt a long time and in its reign Kipchak Turks had influence in management. Because of the Turkish rulers who have military background did not know Arabic language well, Turkish language was spoken in the palace and also idea of being closer of scholars and notable people to Turkish rulers got brought an interest in learning Turkish. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī (d. 745/ 1344). The true name of Abū Ḥayyān is Muḥammed b. Yūsuf b. Ali b. Ḥayyān al-Tawḥīdī and he is an Andalusian linguist and exegete. Abū Ḥayyān who came from a Berber family born in the Matahsharesh village of Granada in 654/1256 and died in Cairo in 28th time 745 (11 July 1344). There is not much information about his family in the sources, but it is mentioned that he has a daughter whose name is Nada, a son named Hayyân in his name, and some grandchildren which are named Muḥammad and Ummu Ḥayyān. Abū Ḥayyān became a famous as Ethīr al-dīn and at the same time, he is also known as Naḥvī, Ghirnātī (Granadian), Ceyyānī, and Nafzī. He took lessons in Granada from great scholars such as Abd al-ḥaķ b. Ali al-Anṣarī, Abū Ḥasan al-Ubbezī, Abū Cafer Aḥmed b. Ibrahīm b. Zubair, Ibn Abū al-Ahvas and became a proficient scholar and teacher in matters such as morphology, syntax, language, commentary, hadith, methodology of Fiqh and Kalām. He wrote about 18 works in different sciences and if we mention some of that are al-Baḥr al-muhīt, al-Nahr al-mād, Tuhfat al-arīb bimā fī al-Qur'ān min al-gharīb and some of his works have reached to our time and some of those did not. Abū Ḥayyān left Andalus for various reasons and visited many centers of science and eventually continued his scientific activities in Cairo. Abū Hayyān, who is a great interest in learning languages, has learned Turkish language with the other popular languages ​​such as Persian, Amharic and Himyarite language and written books about these languages. His mainly works about Turkish language are the Kitāb al-Idrāk li-lisān al-Atrāk, Zehv al-mulk fi naḥv al-Turk, al-Af'al fi lisān al-Turk and al-Durret al-mudiyye fi lughat al-Turkiyye. These works did not reach to our days except Kitāb al-Idrak. Kitāb al-Idrāk consists of three sections, namely introduction, dictionary which includes 2200 words, and grammar that is composed of morphology and syntax and this book which is known as al-Idrāk is written in the Turkish which is spoken in XIV-XVI century tongue and named as Middle Turkish Period-Mamluk Kipchak Turkish. The first chapter begins with basmala and continues with detailed his genealogy, personal record, praise to Allah and salawat and salaam to Prophet Muhammad. After this introduction, it is explained the intention of writing this work. The second chapter is a dictionary which the words are explained in alphabetical order. Although Abū Ḥayyān speaks about 23 letters in the Kipchak alphabet, he does not explain the words related to all, but examines 19 items. In this dictionary, it does not take part some letters, that is letters sā, zāl, zā (letters of lips which is written in English th); letters dâd, ayn, fa (letters of throat) which Arabs use. In the third chapter, there is a part of the tasrif (knowledge of morphology) which is generally called knowledge of morphology today. In this section, it is dealt with about the types of words namely, name of diminutive, name of belonging name, plural, agent name, passive name, exaggerated factor name, infinitive, name indicating the location, name of device, arbitrary name, and idâd (which adds are derivation of noun from name like lık, lik at the end of the word) and then it comes to the end with shadda. Section of syntax which is called by the author as consisted of compound and is prepared according to systematic of Arabic grammar begins with the sentence structure in Kipchak language. After that it continues with definite-ambiguous names, verb (orders, past, imperfect verbs), subject-predicate in nominal sentence, nevāsiḫ (additional actions helped change the meaning of the noun phrase), Arabic leyte which express by the actual wish mold and the like, such as two mef'ūl area of ​​the heart of verbs in Arabic told (I think) were deaf ( Turkmen thinks he), acts like it yet scientists (verb phrase in), acts offender (verb-subject), the abutment of the verb nefiy prepositions, prepositions, the nehiy (ban), passive verbs and naib-i fail (so-called subject); other elements of the sentence, called the act müteallakat are: cognate accusativ, direct object, time period (time complement), the envelope space (located complement), state (envelope), causative object, the exception, the specification, conflict of laws, the annexation, the oat, the dependencies: adjective, conjunction, confirm, the apposition; conditional structure. After these, he mentions to letters of meanings (huruf al-maani), and concludes this chapter with information about the date, place, and name of the author of the book. Abū Hayyān used induction method in the book. Since he gave the forms of the words in double, then the triple, quadruple, quintet and other forms. He tried to teach the pronunciation of words by explaining the etymology of word sand the changes of the voices. He examined the words which are synonyms/ contrasted, synonym voice, singular/plural, and words that are passed by foreign languages into Turkish dialects then they are turned into Turkish word structure; brought out witnesses from proverbs and poetries. As a result, in this work, which consists of dictionary and grammar sections, it can be said that it is used predominantly in linguistic information - translation method . (shrink)

Responsible Management in Theory and Practice in Muslim Societies delineates principles of responsible management from an Islamic perspective, exploring the concept of responsibility in Islamic religious texts, and how the understanding of responsibility evolved in Islamic jurisprudence. He explains aspects of individual and group responsibility in Islam and the dissonance between theoretical discourse and practical application. Yusuf M. Sidani focuses on the factors that have both facilitated and hampered the application of responsible management principles in practice in this unique (...) context. Themes explored across the book include Islamic texts and responsible leadership, responsibility in Islamic jurisprudence, individual and group responsibilities, and bridging the gap divide between theory and practice in Muslim societies. Sidani also poses proactive questions, including 'Who is a responsible manager?' and 'what does it take to reaffirm both individual and collective responsibilities', and 'whether things can be put back on track again in Muslim societies, and how?'. (shrink)

Mobility is becoming a defining feature of today’s globalising society. Individuals move for a variety of reasons, including finding employment or pursuing education. This paper focuses on the interrelationship between two different types of migrants who have all moved out of one specific country to another. It builds on the perceptions of Turkish graduates of German universities who moved cross-border recently to study in German universities, the self-styled ‘New Wave Turks’, to understand their place within the existing Turkish diaspora there. (...) Although the existing Turkish diaspora in Germany is well researched, as is how diasporas can facilitate further mobility, the interaction between these newcomers and the existing Turkish diaspora in Germany has received little scholarly attention. Through in-depth semi-structured interviews with recent Turkish graduates of German universities, we explored how the existing diaspora provides support but also challenges for the newcomers, complicating their experiences. We argue that international student mobility led to the emergence of a new form of ‘total diaspora’ in Germany, comprising both the existing Turkish diaspora and newly joined Turkish graduates of German universities. Social media was instrumental for these newcomers in setting themselves apart within the total diaspora, allowing them to create their own community identity. (shrink)

The Sufyānī narration, which is also referred in some studies carried out today, is mentioned in the early Shiite and Sunnī sources. The anticipated savior perception of the period has an important place in understanding the Sufyānī narrations in the emergence process of which political and sectarian events were effective. Narrations stating that the Mahdī named Muḥammad, one of the descendants of the Prophet Muḥammad (pbuh), would appear in the end of times and establish justice by bringing order to the (...) world where oppression, injustice and inequity have spread, were effective in the political and social life after the Prophet (pbuh). The emergence of the Sufyānī narrations, whose intellectual infrastructure was constituted by the expected Mahdī perception that is effective in the society, was the result of the political conflicts of the period. The death of Muʻāwiya ibn Yazīd (d. 64/684), the third Caliph of the Umayyad State, without leaving a crown behind caused a political crisis. The cousin of the Muʻāwiya II, Marwān bin al-Ḥakam, the experienced politician who turned this moment of crisis into an opportunity and who was from the same dynasty but from a different family, took over the administration and thus the sultanate continued. Although the reign continued from the sons of Umayyad, the administration passed from sons of Sufyān to the sons of Marwān, who were from the same dynasty. This situation caused discomfort in Sufyānīs. Thus, Muʻāwiya II's brother Khālid ibn Yazīd, whose right of administration was seized from him, with the intention of gaining his lost reputation in the society and turning the pessimism towards his family into hope and desire, has been claimed to spread the savior Sufyānī narrations expected from the sons of Sufyān, parallel to the Mahdī narrations expected from the sons of Alī, which was influential in the society. Thus, the Sufyānī came to be expected like the expected Mahdī, who was influential in society and exploited by the Shiite sects in their own belief systems. The rebellions carried out by the sons of Sufyān against the administration in the 2nd century hijrī and afterwards were conceived as the appearance of the Sufyānī expected by the society and the person who led the rebellion was described as Sufyānī. The most important of these rebellions is the revolt of ʻAlī ibn Abdullah ibn Khālid nicknamed Abū ʻAmayṭar, formed by the coalition of sons of ʻAlī and sons of Sufyān who descend from the sons of Umayya. Abū ʻAmayṭar, who is considered to be the Sufyānī and some sections of whose life constitute a source for many narrations on the Sufyānī, declared his caliphate during the period of Abbasī Caliph al-Amīn (d. 198/813) and called for allegiance to himself. The announcement of his caliphate was considered by his supporters as the expected savior. The period of Abū ʻAmayṭar and the sayings about him are extremely important in terms of presenting the expected savior perception in the society, the Sufyānī understanding and the date of his emergence. Sections from Abū ʻAmayṭar's life reflected in the narrations about the Sufyānī in many Shiite and Sunnī sources. In this article, it is tried to examine the emergence of the Sufyānī narrations, its development and particularly its transformation within the Shiite sect, in a detailed manner and especially based on political and sectarian events of the early period. (shrink)

The dominant approach to understanding Islamic Business Ethics has been based almost exclusively on either interpretations of the Qur’an and Sunna or influenced by Western understanding of Islam and ethics. However, there is a rich—largely ignored-tradition of ethical analysis conducted by Muslim philosophers which would broaden our understanding of Islamic ethics and hence IBE. We seek to correct this imbalance by examining works of Al-Ghazali, an early Muslim philosopher, scholar, and mystic. His approach to Sufism, combining an interpretation of revelation (...) with reason, can contribute to new developments in business ethics scholarship and practice especially in Muslim communities. His thought portrays a vibrant work ethic that, while based in Sufism, has important practical implications for business. We argue that including such historically and contextually recognized perspectives in our understanding of BE, both in theory and in practice, would work well with an audience that looks to Islam as a source of justice and proper moral conduct. (shrink)

The Turkish market of Qur'an translations and studies is exceedingly oversaturated. Critics find some of these lacking in proper hermeneutical judgement, impelling them to reflect on the conditions of judicious Qur'anic exegesis. These reflections have remained relatively unexplored in English academic literature. In Critical Hermeneutics, Celik explores and compares the hermeneutical philosophies of three Turkish intellectuals, namely Alpyagil, Cündioglu, and Öztürk. By exploring their philosophical views on subjectivity and objectivity in the context of interpreting the Qur'an, Celik draws major implications (...) for reading the Qur'an in new and different ways. (shrink)

Earlier investigations have indicated that work beliefs in organization are impacted by different national cultures. In addition, those investigations have sought to understand the meaning of work in such different cultures. This study explores the meaning of work in the Egyptian context through an assessment of work beliefs and work attitudes. The article starts with a presentation of what is meant by the meaning of work and why research into work beliefs is both needed and worthwhile. The article then presents (...) a review of the relevant literature that evaluated the meaning of work in different countries. The review also elucidates recent research efforts that have tried to shed some light on the meaning of work in Middle-Eastern contexts. Data were collected from 201 Egyptian white-collar workers. Work beliefs and some job attitudes were assessed. Results indicate the prevalence of the humanistic work-belief system. Job satisfaction was positively correlated with the humanistic work-belief system and negatively with the Marxist work-belief system. The implications of these and other findings for international managers are discussed and recommendations for future researchers are put forward. (shrink)

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...) interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

This article begins with the premise that market-oriented development strategies require more than the free movement of the factors of production from one use to another; they also require a positive work ethic and an energetic and committed workforce. However, the existing Arab work ethic does not seem conducive to␣development and change. This article assesses some antecedents that might have led to the emergence of the existing work ethic. First, we address the potential role of religion in developing a value (...) system that is not conducive to growth and development. We also tackle family dynamics in the Arab world and the impact of family structures on personal and group development. Then, we move our attention to the educational system in the Arab world trying to uncover any common patterns in the various educational approaches in the Arab world that could have had lasting impressions on power dynamics in␣Arab societies. We also address power and leadership relationships and focus our attention on how groups actually function in the Arab world. Thereafter, we tackle what has emerged out of these societal institutions and relationships, and offer some implications marking out paths for international managers. (shrink)

RésuméCet article traite d’une solution au tristement célèbre paradoxe du menteur, généralement connu dans la littérature arabe sous le nom de Maġlaṭat al-ǧaḏr al-aṣamm. La solution est donnée dans un traité ottoman du XVe siècle attribué, entre autres, à Ḫaṭībzāde Muḥyiddīn Efendī. L’article la compare également à la solution du philosophe persan contemporain, Ǧalāl al-Dīn al-Dawānī. Le court traité consacré au paradoxe est l’un des rares ouvrages des Ottomans sur le sujet et il aborde de manière exhaustive le paradoxe sous (...) ses deux formes. En tant qu’analyse de la solution offerte par le traité au paradoxe, l’article fait connaître à l’érudition contemporaine les discussions ottomanes sur le menteur, et il contribue à combler le vide évident dans la littérature sur le paradoxe dans la pensée islamique. (shrink)

This paper explores attitudes regarding tax evasion and the relationship between personal moral philosophy and such attitudes in a weak tax environment. The results confirm the multidimensionality of tax evasion attitudes. Idealism was negatively related to self-interest tax evasion attitudes while relativism was positively related to such attitudes. Idealism was also positively related to tax evasion attitudes stemming from concerns about the justice of the tax system. Idealists in a weak tax environment seemingly go through a cognitive reframing process where (...) they recognize that the tax system is unfair, and accordingly tax evasion is a way to serve a different moral absolute, that is of equity, rather than another different moral absolute, which is fulfilling obligations to governments. The results are also explained in light of the suggested low moral intensity of tax evasion among respondents. Policy implications are presented. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

Democracy gives people the same right to vote and to be voted in apolitical position. High citizen participation in leader election is utilized as anindicator of the quality of democracy. On the other hand, citizen participationin the election in some cases in some districts of Indonesia did not run smoothlyand peacefully but in the case of Medan city, the periodical election of regionalheads did not show the social upheaval of different options as wellas in the segmentation of ethnic groups as (...) supporters of candidates competingin it. This study is aimed at discovering the interest pattern of PASTI and JokoTingkir as ethnic groups and political compensation, which was gained by themin Pilkada of Medan city in 2015. This study employed qualitative research withcase study type. The research data were obtained through in-depth interviews,library study, documentation, and focus group discussion. It is found that thereis a similarity pattern of ethnic group involvement in constructing politicalcommunication with contestant but there is difference of orientation of postelectioncompensation expectation. (shrink)

Aydınlanma, coğrafi keşifler, sanayi devrimi ve benzer etkenlerin tesiriyle doğuya hâkim olma ümidine kapılan batı emperyalizmi, istila ettiği toplumları tanıyıp iç dinamiklerini deşifre etmek için oryantalist çalışmaları başlatmıştır. 19. yüzyılın ilk yarısından itibaren başlayan ve farklı boyutlar kazanarak günümüzde de devam eden bu çalışmalar çok yönlü ve çeşitlidir. Arap edebiyat tarihi çalışmaları bu çalışmaların önemli bir kısmını oluşturmaktadır. Her ne kadar Arap şiiri hakkında bazı oryantalist iddialar polemik konusu olmuş ise de oryantalist telif tarzı Arap yazarlar arasında kabul görmüş ve (...) Arap edebiyatı tarihine dair yazılan kitapların genelini şekillendirmiştir. Bu makalenin konusu Mısırlı âlim ve edebiyatçı Mustafa Sadık er- Râfiî’nin Arap edebiyat tarihine dair oryantalist yaklaşıma ve yazım tarzına yöneltiği eleştirileriler ve bu eleştirilerin değerlendirilmesidir. Râfiî’nin bu alanda yazdığı kitabın başlangıç kısmından çıkardığımız bu eleştirileri terim eleştirisi, kalıp eleştirisi, niyet eleştirisi, pratik fayda eleştirisi başlıkları altında topladık. Bu başlıklar altında incelediğimiz eleştirilerin ortak noktası bunların esasında bir paradigma eleştirisi olmasıdır. (shrink)

This book, explores the historical adventure of the ideal woman identity in the early Islamic thought. However, it gives information about the nature of the ideal life (Islamic life) in line with the examples of women in question. In this way, it is emphasized how the ideal life differs from the period of Jāhiliyya. Here, while the period of Jāhiliyya is evaluated as disorder, lawlessness and aberration, the Islamic life is shown as order and justice image. In this respect, Islam (...) has been conceptualized as an alternative to the corrupt life of the Jāhiliyya as well as being the reference to the religion. (shrink)

The word "meâl" in Arabic means "the destination or aim of something" however in terminology it means approximate translation of the Qur'an from the original text to the target language. For someone who doesn't know Arabic, the meaning of the Qur'an is the most significant and unique way to reach God's final revelation. Therefore, great responsibility has been placed on the shoulders of the translator of the Qur'an, plus the aim and duty of these translators must be to deliver God's (...) will correctly. A translator willing to take upon this much responsibility, in a subject of this importance and sensitivity, first must evaluate their competency within their inner world, and only if they decide that they are qualified enough in this profession they must try to do everything within their capability to provide everything that this responsibility requires, without growing tired of it. Regrettably expressed, that many translators of the Qur'an are not even aware of this responsibility. It is easy to understand that they are duplicates of each other. However, we must exclude some translators of the Qur'an such as Salih Akdemir. One of the most valuable works of Akdemir in his academic life is the meaning of the Qur'an in Turkish, "Son Çağrı Kur'an". His study is not well recognized in our country. Akdemir used the possibilities of the Turkish quite well in the meaning of the Qur'an. In this article, we will examine Salih Akdemir's translation of the Qur'an named "Son Çağrı Kur'an". (shrink)

Deixis is the thing referred to by linguistic units outside the text or the discourse. The act of demonstrating or indicating the elements of a state through gestures or linguistic units is called deixis. Deictic is the name given to the linguistic elements such as pronouns, demonstrative nouns and adverbs which refer to the personal, spatial or temporal aspects of a speech act and which are, therefore, all directly related to the context surrounding its act of communication. Since the references (...) of the deixis expressions can only be identified within the context of actual communication, the subject is considered as a part of the pragmatics. This study aims to analyse the demonstrative nouns used in Qur’anic verses within the context of deixis and types of deixis, which are research areas of pragmatics, and to identify the types of deixis used in Qur’an. This study also aims to provide insight about how to present the references of demonstrative nouns especially in Qur’anic translations to be understood correctly by the readers. This is because the translations of Qur’an are presented in written form and the references of the deictic units are not expressed clearly in some of them. In this case, it is assumed that the reader might have difficulty understanding the meanings of the deixis such as “this, to this, these”. This study, firstly by studying deixis and types of deixis from the modern linguistics and pragmatics resources, aims to form a conceptual framework. After the first chapter, upon which the main problem of the study will be built, is completed, the demonstrative nouns are analysed in terms of their structural and referential aspects within balâg̲h̲a and tafsîr sources, classical Arabic language nahw sources being in the first place. After the obtained data is analysed, by associating the demonstrative nouns in Qur’anic verses to types of deixis, anaphora and cataphora, their references are determined. In this direction, firstly the demonstrative nouns in Qur’an will be identified and the type of deixis is tried to be explained by providing one example for each one of the demonstrative nouns in terms of their referential variety. For this purpose, this study highlights the demonstrative nouns which cannot be directly understood but only can be identified by checking the context. That is, the demonstrative nouns which take adjectives or which are adjectives themselves will not be included in the scope. The references of these nouns existing in the verses will be specifically analysed within the classical tafsîr works. This study is significant as it reveals the references of the demonstrative nouns by analysing the types of deixis in order to understand Qur’an more accurately. Though there are various studies regarding the demonstrative nouns, there are no studies found analysing the references of these nouns according to their types of deixis. With this study, it is understood that classical tafsîrs mention the deixis, types of deixis, and the references anaphora and cataphora for demonstrative nouns. As the demonstrative nouns, which are deictic elements, are used to point to all types of living and non-living creatures, they are considered as indefinite things. It is understood that for the other interpreters, the vagueness can only be eliminated by taking pragmatic factors such as the speaker, listener and the context of communication into consideration. 20 types of demonstrative nouns were used for a total of 1047 times in 89 different surahs. These demonstrative nouns are as following: “ذا، هذا، هذان، هاتين، هؤلاء، ذلك، ذانك، ذلكما، ذلكم، تلك، ذلكن، هذه، أولئك، أولئكم، أولاء، كذلك، كذلكم، هاهنا هنالك، ثم”. The fact that demonstrative nouns are used so often in Qur’an prove that these nouns are quite important in understanding the Qur’an. This study addresses the verses with demonstrative nouns in terms of types of deixis, as part of pragmatics, by referring to classical tafsîr and linguistic sources. It has been determined that demonstrative nouns in Qur’an make personal, spatial or temporal references, discourse deixis, anaphora and cataphora, however they do not perform as social deixis. It has been concluded that identifying the references of demonstrative nouns is quite important in understanding and interpreting Qur’an correctly. It is also understood that the methods to determine the references of demonstrative nouns by the sources used in the study have pragmatic characteristics. It is observed that the references of the demonstrative nouns are not presented in certain Qur’an translations. In this context, it has been concluded that stating the references of these nouns in written form for the translation of Qur’an into different languages is vital for these references to be understood correctly. It has also been concluded that it is a requirement in terms of pragmatics to take the references of the deictic elements mentioned especially in the primary sources into consideration. (shrink)

PurposeSelf-efficacy has been argued theoretically and shown empirically to be an essential construct for students’ improved learning outcomes. However, there is a dearth of studies on its causal effects on performance in mathematics among university students. Meanwhile, it will be erroneous to assume that results from other fields of studies generalize to mathematics learning due to the task-specificity of the construct. As such, attempts are made in the present study to provide evidence for a causal relationship between self-efficacy and performance (...) with a focus on engineering students following a mathematics course at a Norwegian university.MethodThe adopted research design in the present study is a survey type in which collected data from first-year university students are analyzed using structural equation modeling with weighted least square mean and variance adjusted estimator. Data were generated using mainly questionnaires, a test of prior mathematics knowledge, and the students’ final examination scores in the course. The causal effect of self-efficacy was discerned from disturbance effects on performance by using an innovative instrumental variable approach to structural equation modeling.ResultsThe findings confirmed a significant direct effect of the prior mathematics knowledge test on self-efficacy, a significant direct effect of self-efficacy on performance, and a substantial mediating effect of self-efficacy between a prior mathematics knowledge test and performance. Prior mathematics knowledge and self-efficacy explained 30% variance of the performance. These findings are interpreted to be substantial evidence for the causal effect of self-efficacy on students’ performance in an introductory mathematics course.ConclusionThe findings of the present study provide empirically supports for designing self-efficacy interventions as proxies to improve students’ performance in university mathematics. Further, the findings of the present study confirm some postulates of Bandura’s agentic social cognitive theory. (shrink)

As in all languages, there are various structures in the syntax in Arabic. Some of these structures are about phonetic and some are about syntax. In this study, the subject of iṭba‘, which takes place in the syntax structure form in Arabic, is discussed. First of all, the phenomenon of iṭba‘, which consists of bringing a second word to reinforce the first word in terms of meter and rhyme, has been examined in terms of its use in Arabic. The expression (...) “Hasanun basanun” in Arabic can be given as an example of iṭba'. In this example, it can be said that the second word, basanun, was introduced to emphasize the word hasenun and also adds a phonetic form to the sentence. In this context, it is possible to say that the main benefit of iṭba‘ is decoration and reinforcement. This subject, which is discussed under the title of "reduplication" with various parts in Turkish, has not been mentioned in terms of Turkish language in the study. The classical period usages of iṭba‘ examples are mostly discussed. As a matter of fact, most of them are out of circulation in the modern period. However, it is possible to encounter this type of usage in literary texts. In Arabic, this subject has been handled with different titles such as iṭba‘, muhāzat, muzāwaja, izdiwāj. In this study, the subject was examined with the name iṭba‘. As a matter of fact, there are some differences between it and the others. For this reason, our study has been concluded by examining the semantic differences between the derivatives of iṭba‘ and determining the results. (shrink)

Bu makale, “Tenâzu‘” konusunun Arap Dili’ndeki yerini, dilbilimcilerin konuyu ele alış şeklini, ilk kaynaklarda işlenişini, tartışma konusu olan yönlerini ve “Tenâzu‘” konusunun anlama bakan yönünü açıklamaktadır. Tenâzu‘, önce gelen iki veya daha fazla âmilin sonra gelen bir veya daha fazla açık (görünen) mamûlde amel etme durumudur. Çalışmamız önce gelen âmillerden hangisinin sonra gelen mamûlde amel etme önceliğini incelemiştir. Tenâzu‘da iki rükün vardır, biri en az iki fiil veya fiilimsiden oluşan âmiller, diğer rükünde, açık gelen isimdir. örnekte görüldüğü gibi fiil cümlesinin (...) her iki yüklemi olan ve fiilleri (yüklemleri), özne veya nesne konumunda olan kelimesinde amel etmek istemektedirler. Basralı dilcilere göre ikinci fiil olan nun amel etme önceliği olduğundan kelimesi, ikinci fiilin nesnesidir. Kûfeli dilcilere göre amel etme önceliği birinci fiile ait olduğundan kelimesi, birinci fiilin öznesi hükmündedir. Her iki durumda da cümlenin anlamı değişmemektedir. Bu konu, gramer kitaplarında çok fazla tartışılmıştır. Burada konunun tartışmalı yönleri tahlil edilmiş ve okuyucuya konu bir bütün olarak sunulmaya çalışılmıştır. (shrink)

Kelâm tarihi göz önüne alındığında belli parametrelere göre farklı dönemlere ayrıldığı görülmektedir. Bunlardan en çok bilinen dönemlendirmeye göre Cüveynî ile başlayan kelâmın felsefileşme evresi Gazzâlî ile ivme kazanmış ve Fahreddîn er-Râzî ile kemale ermiştir. Felsefi dönem kelâm âlimlerinden birisi de Ebü’s-Senâ el-İsfahânî’dir. Kelâmın yönteminin kusursuzlaşması ve delillerinin kesinliğinin artması noktasında kaleme aldığı eserleriyle bu alana yaptığı katkı göz ardı edilemeyecek durumdadır. Kelâmın felsefileşmesiyle beraber içerik ve yöntem olarak değişen konulardan biri olan tenzîhî sıfatlar meselesinde İsfahânî’nin felsefi yöntemi kullandığı bariz bir (...) şekilde anlaşılmaktadır. Bu bağlamda o, tenzîhî sıfatları felsefi bir ifade olan “zorunlu varlık” kavramı üzerinden ispat etmeye çalışmaktadır. Ayrıca İbn Sînâcı gelenekten de haberdar olan İsfahânî, “Allah’ın zâtının aklî lezzetlerle vasıflanabileceği” şeklindeki görüşüyle bu hususta belli ölçüde de olsa kelâmcıların bakış açısını terk edip filozofların görüşünü benimsediği görülmektedir. Bu makalede İsfahânî’nin konu hakkındaki görüşleri ve Fahreddîn er-Râzî özelinde kelâmcılara itirazları değerlendirilecektir. (shrink)

Research exploring how students develop their perspectives on religious moderation through reading and understanding the Qur’an is underexplored. This study aims to investigate students’ religious literacy tenet as a process of constructing meaning about religious moderation from the verses of the Qur’an. The participants involved were three students with an excellent ability to read the Qur’an and who had a great interest in the study of the Qur’an. The data were collected through the process of reading the verses of the (...) Qur’an and its textual and contextual translation. The results of this study indicate that students with high translation amendments tend to have more ability to interpret the verses of the Qur’an widely as a form of verbalisation of thoughts.Contribution: This study provides clarification on student interactions, the interpretation process and the construction of the meaning of the verses of the Qur’an. Furthermore, the results of this study encourage lecturers to reconstruct the process of learning to read the Qur’an at the university level. (shrink)

In the Qur’an, human distinctiveness was first questioned by angels. These established denizens of the cosmos could not understand why God would create a seemingly pernicious human when immaculate devotees of God such as themselves existed. In other words, the angels asked the age-old question: what makes humans so special and different? Fast forward to our present age and this question is made relevant again in light of the encroaching arrival of an artificial superintelligence (ASI). Up to this point in (...) history, humans have exceeded other creatures in various respects; now a possibility has arisen that another entity, namely ASI, will exceed humans at least on the level of intelligence and power. In relation to the age of angels, pre-modern Sunni exegesis construed human distinctiveness along the axes of reproductive knowledge and stewardship. Both brittle, distinguishing markers will disappear in the age of the ASI. Conversely, a more resilient and creative Islamic response can be derived from Ibn al-ʿArabī’s (d. 1240) views on God and the imago Dei. Inspired by the Akbarian perspective, this paper construes human distinctiveness in relation to a capacity to expansively respond to God’s love to be recognized, a response that relies on (a) imitating divine virtues that operate in counterintuitive and illogical ways, and (b) exhibiting fragility and lack rather than exceptionalism. ASI, while responding already in part to God’s love, needs to make strides towards these traits before it can answer divine love as commensurately as humans can. (shrink)