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Eğriboz (Éuboea), currently located in the east of Greece, was an important center of sanjak and city in Ottoman time. During the Ottoman rule (1470- 1831), the city which was a significant sea-base attracted attention with its crowded Muslim population and being an Islamic and government center having many religious buildings. In the Turkish sources it has been named as Eğriboz or Ağriboz and has been initially under Byzantine’s rule and then, in 1204 that of the Venetians. The Venetians used the city as the most developed sea-base in Aegean Sea until 1470. Following Sultan Mehmed the Conqueror’s conquest of a great deal of part of Morean Peninsula, the significance of Eğriboz highly increased in terms of land and maritime transportation. During the Ottoman-Venetian battle, the Conqueror besieged the city with his army and conquered the island in 1470. With its Turkish-Islamic monuments constructed after the conquest, Eğriboz has become a significant base and remained under the Ottoman rule up to 1831. This paper intends to examine governors of Eğriboz under Ottoman rule. According to the Prime Ministry’s archive records dated between 1756 and 1792, there have been 72 governor’s appointment to Eğriboz Sanjak by the Ottoman center. This study focuses on the appointment dates and duration of such governors and incidents happened within these time sequences.
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Leasing, one of the financial instruments of participation banks, is a recent contract not existing in the classical period. The leasing that ends with the transfer of ownership to the customer at the end of the lease term comprises the lease contract with the aspect of the assignment of interest and the sale or the grant contract with the aspect of the assignment of goods by payment or without payment. The leasing has been the subject to different assessments correspondingly its imagination at the Fiqh and has been discussed in some aspects of it. One of these discussions is related to the risk factor affecting whether the profit is valid. Participation banks, which take the principles of Islamic law as a reference, realize the funding not only as a financial activity but as a commercial activity while providing funds to their customers. So it is important for participation banks to assume the risk in financial leasing, which is one of the lease-based funding methods. Thus, it is noteworthy that the lease agreements of participation banks are examined in this aspect. In this study, in which we analyzed the risk factor in the “Financial Leasing” contracts of the participation banks, we examined that the banks did not undertake the risk factor.
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This article attempts to explain the ideology of Islamism in relation to the socio-economic and political conditions of the nineteenth century Ottoman society. Analysis of Islamism through socio-economic and other social levels enables us to separate our evaluations of it from religious conservatism and makes it possible to evaluate it through more concrete social and political circumstances. The emergence of Islamism was not a renewal movement aimed at returning to the authentic tradition, but a response from the upset and impoverished Muslim people and intellectuals in the face of unsuccessful modernization attempts in the third world. Islamism was an inspiration for the Neo-Ottoman movement, which resisted modernization in the sense of westernization, but also tried to keep up with modernization. Established under the leadership of Namık Kemal, Ali Suavi, Ziya Pasha, the Neo-Ottoman movement sought a new form of power in the name of “hybrid” Islamic values during the nineteenth century without touching the dominant power relations of modernization.
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This study analyzed the views of vegans who define themselves as Muslims, Atheists or Deists. Questions such as ‘How did you decide to be a vegan?’, ‘Please present your opinion about sacrificing an animal for God’ etc. were asked to the participants in order to evaluate their views. In-depth audio-recorded interviews were conducted with individuals over the age 18 which were then, decoded and interpreted. The interviews took place between April 9 and November 8, 2017. Upon completing the analyses, it was determined that some Muslim vegans want to live and behave according to the specific religious identity and continue life as vegans without exploiting innocent living beings at the same time. On the other hand, some of the interviewed individuals mentioned that the notion of sacrifice in Islam has changed in time and it is no longer correct to sacrifice animals for Allah in Islam. According to the obtained data, Muslim vegans do not usually put the vegan identity forward and avoid politicization. Muslim vegans also reported that they stay away from activist vegan groups. The common aspect among Muslim, Atheist and Deist groups is that they are against capitalism.
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The concepts spirit, soul and nafs have occupied the human mind for very many centuries. Despite the extensive literature devoted to them, the essence of these concepts has yet to be fully and thoroughly comprehended. The purpose of this study is to explore the concepts spirit, soul and nafs within the context of Islamic-Alevi faith and sources. To this end, a number of Alevi classics have been studied. In this respect, this article is based on literature review. It can be inferred from the findings of this study that spirit and soul are rather complex concepts, and that far too little information has been given to human beings in religious sources as to the essence and nature of these concepts. The words spirit and soul are often used interchangeably, and nafs refers to the unfavorable feelings human beings have that prompt them to commit errors, sins, and crimes. They can, however, resist the urges of the nafs by virtue of their reason and will. In other words, each and every person is capable of training his/her nafs, as taught thoroughly by Islamic mysticism. In the Alevi belief system, as in Islamic mysticism, a person who has completed all the stages of this training is said to have become the perfect human being (insan-ı kamil). Such a person’s soul never dies, even though his/her body may cease to exist. While exploring the concepts of spirit, soul, and nafs in Alevi classics, this study also draws a comparison between the way these concepts are perceived by the Alevis and those adhering to the Islamic-Sunni sects.
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Rad razmatra nekoliko pitanja koja su bila u žiži interesovanja najznačajnijih predstavnika mutazilitske škole. Riječ je o konceptu apsolutne transcendencije Boga pri čemu se iznose racionalni argumenti. Transcendencija Boga postaje i centralno teološko-filozofsko pitanje kod Ebu Huzejla, Vasila Ibn Ate, Džubaija, Nazama, Ebu Hašima i drugih. Čitava teorija mutazilija o božijim svojstvima, modusima ili stanjima u funkciji je dokazivanja božije transcendencije i ideje stvaranja koja je zaodjenuta filozofskom formom. Ove teorije ne mogu se valjano izvesti ako se ne apstrahuje pojam jednosti Boga (tavhid). Ovom pojmu mutazilije pridodaju još jednu kategoriju koja ima metafizičko značenje, a to je božija pravda, koju dovode u vezu sa etičkim konceptima, odnosno sa slobodom i odgovornošću čovjeka.
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The Holy Quran, as the greatest source of Islam, has always been the origin for multiple interpretive attitudes throughout the history of Islam. The existence of Mūtashābīh (multivalent or ambiguous) verses in the Holy Quran has opened new room for the introduction of various approaches in the interpretation including social approach and Feminist interpretation as one of its examples. After a brief introduction of Islamic feminism, this essay elaborates on the most important principles of feminist interpretation in contrast to traditional or classic ones such as gender equality, equality of rights, avoiding patriarchalism, complete freedom of intellect in understanding the Quran, the principle of non-contradiction among various sections of the Quran, and etc. Finally, the above principles are evaluated and criticized upon different elements including non-patriarchal nature of traditional interpretations, true viewpoints of the Quran regarding the equality of rights and gender equality, invalidity of eisegesis or subjective interpretation and matriarchally oriented approaches of feminist thinkers in exegesis of the Quran.
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Putopisi su prvenstveno književna vrsta u kojoj pisac iznosi svoje utiske o geografskim i drugim karakteristikama predela kroz koje putuje, kao i o demografskim, kulturološkim, religijskim, saznajnim i etičkim osobenostima naroda s kojima se tokom svojih putovanja suočava. Ova književna vrsta ima izvanredan potencijal da razotkrije saznajne okvire kolektivne misli jednoga naroda koji se direktno ili posredno manifestuju kroz različite narodne običaje i tradiciju. Putopisi imaju dvostranu korist kada je socijalna misao u pitanju. Kao prvo, autor koji posećuje nove predele i susreće se s narodom s kojim ranije nije imao priliku da razgovara, izveštava svojim čitaocima o običajima, verovanjima, strahovima i nadama tog naroda. Demografski opisi i analize svih zanimljivih, a nekada i čudnih, događaja kojih je bio očevidac, njegovim savremenim čitaocima svedoče o postojanju nekih drugačijih pogleda na svet, ne mnogo daleko od njih. A kasnijim čitaocima pružiće autentične podatke o tome kako se nekada razmišljalo i na koji način je funkcionisala jedna zajednica. Kao drugo, autor koji piše o svojim utiscima nakon suočavanja s novom tradicijom, nehotično iznosi i sopstveni sud o njoj. Na taj način on implicitno i posredno ukazuje na kolektivnu svest koju kroz svoje subjektivne sudove donosi iz kraja kojem pripada, iz zavičaja odakle i potiče. Taj aspekt je ponajviše primetan kod kasnijih čitalaca, jer oni mogu s izvesne vremenske distance da posmatraju i narod kojem autor pripada i narod o kojem autor izveštava. Ako je autor određenom pojavom ganut, to znači da kolektivna svest njegovog naroda takav postupak ne bi odobrila, a ukoliko bi neku tradiciju podržao, to bi značilo da bi i njegov narod bio saglasan s njom. U ovom radu nastojaćemo da ponudimo kratak uvid u istoriju putopisa u islamu, te da predstavimo sociološke potencijale nekih od glavnih putopisa koje su tokom svojih mukotrpnih i teških putovanja priredili muslimanski autori.
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In this study, sustainable development in the Islamic economy is examined from the perspective of the belief of Tawhid. Our claim is that Islam's principles of sustainable development are more successful than capitalist approaches, since they allow us to achieve the happiness of both world lives together. Therefore, from point of view of İslamic economics, economic development are sustainable due to limitless endeavor and zeal for continuous progress both morally and materially. This approach requires not only to consider the environment and natural resources in terms of the sustainability of their material benefits, but also to have the awareness that they are real gifts, blessings, letters, evidence, manifestations of good names and transitory examples of the lasting blessings that will be given in the hereafter by Allah. This can be achieved by putting forward and hosting an applicable, reasonable, comprehensive and humanitarian approach that values nature by avoiding waste and attaches importance to spiritual development as much as material growth and development.
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Nowadays, halal tourism is the subject to many studies. This study approaches to the relationship between the perspective of people living in Trabzon Province on halal tourism and their level of religiousness. It aims to present the information regarding the public's level of religiousness and their perspective on halal tourism. The questionnaire form, which was prepared in line with these purposes, was filled by the participants residing in Trabzon. The study is a quantitative study. The sampling method was preferred for the selection of the people to represent the sample universe. Frequency analyses, percentage analyses and correlation analysis were applied to the data obtained. It was found that 45,4% of the participants did not have any knowledge about halal tourism. Only 7,4% of the participants were found to have visited halal facilities before. In the study, a statistically significant and positive relationship was found between the level of religiosity and the perspective of halal hotels. Various suggestions were presented for the related parties as a result of the research.
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Islam as a scriptural religion has been very effective in the development of both knowledge and educational institutions in the Muslim world. However, in order to understand both the historical development of Islamic educational institutions (madrasas) and the role of the ulama within this development, it is necessary to examine the nature of the relationship between knowledge and power. Therefore, the main purpose of this study is to explain the historical and social-cultural dynamics that determine the relationship between knowledge and power in the Islamic world. The main thesis of this study is that the dynastic structures that emerged after the first spread of Islam tried to dominate both the area of religious knowledge and the position of ulema within the Muslim societies. Especially after the rise of the Abbasid dynasty, both madrasas and ulama, had become the object of the power. In the Ottoman Empire, the ulama were divided into two main groups such as central ulema and the provincial one. Compared to the Sunni world, during the post-Safavid era, Shiite ulama and their educational institutions have preserved their relative autonomy against the power. Therefore, in general, it can be said that in the traditional Islamic world, madrasas and the ulema class have become the main legitimating instrument of the political power, even the organ of it.
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In this study, based on the data through related literature and visual data, three different kinds of Ceramic Techniques of Seljuq’s and their historical developments are examined. Determination of “independent invention” which is often repeated in literature regarding “Enameled ware” (overglaze polychrome-painted ware) and “Underglaze-paint” ornamentation techniques studied through a different viewpoint was examined and correctness of aspects that may rise are argued. In this study where “Underglaze-paint” technique, “Enameled wares” and “Seljuk Whitewares” are used as research objects; it aims to enlighten primarily the formation of the product by mentioned techniques and its historical development. For this aim, relevant techniques are put into the general frame of Islamic Art and examined in such a form that provides a holistic perspective. Later on the study, measurement of the artistic value of solid production and criteria in this measurement are problematized. Accordingly, findings gained through new assessment techniques regarding the evaluation of historical productions are applied to Seljuk ceramic techniques -which is the object of the research- and new classification elements and titles are proposed.
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The exposure of the Jewish element to constant persecutions by the authorities created a movement that ideologically opposed attempts at assimilation and the disappearance of Judaism. It actually represented a new form of Messianism adapted to the political situation in that period. After the mass exile of the Jews in 1492 from Spain, Portugal and other European countries, the disappointed population required an explanation of its own position in mysticism. It was then that Jews began to preach that the Messiah would soon come to gather all of them and establish a Jewish kingdom.
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The religion of Islam was adopted by the Turks in the 10th century during the reign of Satuk Bugra Khan, the ruler of the Karakhanid State. Thus, in order to understand the Qur'an and hadiths better, it has become necessary to learn Arabic. Over time Arabic was accepted as the language of science and Persian as the language of literature. Both languages significantly affected Turkish. The Great Seljuk State accepted Persian as the state language, thus causing Persian and Persian culture to be transferred to Anatolia. Over time, it came under the pressure of Turkish, Arabic and Persian. During the period of the principalities formed with the collapse of the Anatolian Seljuk State, a return to Turkish language began. These centuries poets such as Ahmed Fakih, Yunus Emre grew up in Anatolia and İzzeddin Hasanoğlu in Azerbaijan, causing the use of Turkish to accelerate. İzzeddin Hasanoğlu, uses the pen name Hesenoğlu in his Turkish poems and Puri Hesen in his Persian poems. Only three Turkish and two Persian poems of Hasanoğlu have been found so far. In the 2010s, Hasanoglu’s masnavi named Kitâb-ı Sîretü’n-Nebî was purchased from a personal collector in Finland and given to the Turkish Language Association. In this article, information about Hasanoğlu, masnavi, ghazal, siyer, the entrance of the ghazal to the masnavis was given. The ghazals in the masnavi were written with the expressions of the heroes and protagonists. Hasanoğlu wrote his pen name in the last ghazal at the conclusion part of the masnavi.
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The tradition of minstrelsy is not only the representation of the social memory of Anatolia but also its cultural diversity and richness. This art, which was shaped through the experiences of hundreds of years with a unique tradition, reflected the life of the time, its perspective on life, ethic and aesthetic values, appealing to large communities. In this context, the tradition of Minstrelsy brought up hundreds of minstrels who attempted to produce a work of art on their own fields. Develili Âşık Seyrânî is one of them. Âşık Seyrânî, who was born in Develi (formerly named as Everek) district of Kayseri province in 1800 (H. 1215), is one of the leading figures in folk poetry. In his poems, he sometimes described a beloved one or yearnings for her, and sometimes he reflected the unlawfulness in the society. Seyrânî also wrote poems that particularly glorify the spiritual personalities of famous religious figures. Therefore, having a wide content in his poems, Seyrânî sang pleasantly all of this mentality in poems that were written in syllabic meter and aruz prosody. Although his poems written in aruz prosody are problematic concerning the rhythm, rhyme, and redif, they have a large content. Additionally, his poems compiled in aruz prosody were not kept off the aesthetic pleasure and arts, and he enriched his poems through referencing the verses of the Qur’an in sufistic subjects he handled. In this regard, the poet demonstrated his artistry through combining the common grounds of folk poetry and Ottoman poetry. In this paper, initially the personality and life of Âşık Seyrânî will be examined and his verse quotations will be discussed in his poems written in aruz prosody.
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Purpose – The share of murabaha among the funding methods applied by participation banks exceeds 90%. The most common discussion regarding the method in question is that the maturity difference applied by these banks in the use of funds is almost at the same level with the interest rate applied by traditional banks and it is in the same direction. In this context, in this study, it was aimed to test this claim econometrically and to make an evaluation and suggestion regarding the claims that the murabaha method is like a loan with interest, based on this fact. Design/Methodology/Approach – The relationship between profit share rates and deposit interest rates, the CPI and the USD / TL exchange rate has been tested with single-break cointegration and Fourier Granger causality analyzes considering structural breaks. For this purpose, participation banks average 1, 3, 6 and 12-month dividend rates, traditional banks 1, 3, 6 and 12-month maturity weighted average deposit rates, the relationship between CPI and USD / TL exchange rate has been tested with single-break cointegration and Fourier Granger causality analyzes considering structural breaks. The data set used for the analysis consists of monthly data covering the period January 2003 and January 2018. Findings – It was determined that there was no cointegration relationship. It is determined, that there is one way casuality relationship from deposit interest rates in 1, 3, 6, 12 month(s) maturities to profit share rates in 1, 3, 6, 12 month(s) maturities in each maturity levels and there is no causal relationship between USD / TL exchange rate and CPI to profit share rates Discussion – It can be stated that participation banks are exposed to interest risk, they should take measures against this risk, and depositors in participation banks who want to avoid interest should also consider interest rate rather than macroeconomic variables of CPI and USD / TL exchange rate when making decisions. In the study, an evaluation has been made about the fact that the interest rates of participation banks move in the same direction with the interest rates of traditional banks and are almost the same. Most of those who are interested in the issue argue that the "murabaha" method does not actually comply with the interest-free claim. In the study, it was stated that this phenomenon can be viewed from the opposite side, so it should be discussed whether the deposit and loan interest rates in traditional banks operating under the strict regulations and control of the state should be discussed.
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Purpose – The purpose of this study is to reveal the structural relationship between religiosity, attitude and behavioral intention to purchase halal food labeled products. Design/methodology/approach – The sample of the study consists of Muslim consumers living in Germany. Questionnaire technique was used to reveal the structural relationship. A total of 408 valid questionnaires conducted online were analyzed using Smart PLS Professional 3.0 software. The bootstrapping technique was used for testing the hypotheses aimed to be measured in the study. The structure, consistency and discrimination validities of the variables were calculated. Finally, the accuracy of the hypotheses was tested with path analysis. Findings – According to the results of the analysis, it was determined that religiosity positively affected attitudes and behavioral intentions towards purchasing halal food labeled products. In addition, as a result of the analysis, it was determined that attitudes towards purchasing halal food labeled products positively affect behavioral intentions similarly. Discussion – Study results have shown that religiosity has a significant and positive direct effect on the attitude towards purchasing halal food. This empirical evidence shows that the level of consumer piety is an important determinant in the consumer's attitude towards purchasing Halal food labeled products. In other words, the higher the level of religiosity, the more positive the attitude towards purchasing halal food labeled products will be. This study also revealed that the attitude has a significant and positive direct effect on behavioral intention to purchase halal food labeled products. Based on the results obtained in the study, it reveals the importance of businesses in Germany to have a halal label. Especially for businesses with Muslim consumers in their target market, having a halal certificate can be a useful strategy to increase their sales.
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Purpose – Banks are the most important institutions of financial intermediaries that fulfill a very important task for the development of the economy by mediating the flow of funds. The banking sector, which is one of the sectors with the most intense competition, strives to develop more customer oriented marketing strategies to increase their sustainable profitability. In this context, the aim of the study is to determine the criteria that affecting the bank preference and to weight the importance of the determined criteria. It is aimed to reveal the priority of the criteria by making this weighting. Design/methodology/approach – ENTROPY technique, which is one of the Multi-Criteria Decision Making Techniques, has been used in weighting the determined criteria. Findings – According to the results of the ENTROPY analysis, the most important factor that determines the bank preference has been the “Branch and Alternative Channel Network” criteria, followed by the “Personnel Features”, “Physical and Technical Structure of the Bank”, “Ease of Operation and Cost” and “Speed” criteria. The least important criterion was “Reliability of the Bank” followed by the “Product and Service Diversity” criterion. Discussion – In the study, while the criteria of "Branch and Alternative Channel Network" and "Personnel Features" were similar to other studies, it was concluded that the criteria of "Reliability of the Bank" and "Product and Service Diversity" were not similar.
More...O otkrivanju antropo-kozmološke cjelovitosti
Mir (salam) je vjerovatno najučestalija riječ mirećeg čovjeka (muslim). Izgovara je u susretu s drugim ljudima. Njome završava svoja klanjanja izlazeći iz usmjerenosti prema Ka’bi, okrećući se desno i lijevo. Na kraju klanjanja izgovora i riječi primljene od vjesnika Hvala: “Moj Bože, Ti si Mir i Mir je od Tebe, blažen si, vladaru veličine!”
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