In Strategic Maneuvering for Political Change, the author analyzes five political columns written before 2011 by Al Aswany, a prominent Egyptian novelist, using the lens of the extended pragma-dialectical theory of argumentation. What these texts have in common is the use of narrative, fictional and semi-literary techniques to strategically maneuver in supporting the feasibility of political change. It is a contribution to explain how an anti-regime writer paved the way to the Arab Spring in Egypt, and thus goes against a common opinion that the Arab Spring in Egypt was fortuitous or a wholly social-media-based movement. This monograph is an attempt to help argumentation theorists, linguists, analysts of narratives, and political scientists better understand and evaluate how fiction and narration can be effective means of persuasion in the domain of political communication. It therefore reconsiders the non-straightforward and artistic variants of the language of politics.
Overcome Life's Challenges with "The Bubbles Theory": Your Comprehensive Guide to Navigating Personal and Professional Obstacles Do you find yourself constantly navigating a maze of challenges, both personal and professional? Are you striving to master the art of overcoming life’s complex hurdles? Look no further. “The Bubbles Theory” is a meticulously crafted guide designed to equip you with the necessary tools to confront and conquer life’s myriad challenges. WHY "THE BUBBLES THEORY"? Imagine your life as a complex web of bubbles, each representing a unique challenge. Some are small and manageable, while others are more formidable. At the core of these bubbles lies the biggest challenge of all: life itself. This book delves deep into the strategies and life skills you need to pop these bubbles, transforming challenges into stepping stones. WHY "THE BUBBLES THEORY"? Chapter 1: The Challenge Of Life The quintessential concept of ‘The Bubbles’ as life’s challenges Strategies to challenge the self Different types of analysis for problem-solving Time management and strategic planning for crisis aversion Crafting fallback plans and ‘lifesaver’ strategies Chapter 2: Pillars Of Resilience Aligning religion and spirituality to face life’s challenges Mental and physical fortitude The role of family, friends, and marital relationships in overcoming obstacles National responsibilities and digital savvy as pillars of resilience Chapter 3: Ten Habits To Foster Resilience Gratitude, happiness, and technical thinking as tools for resilience The importance of innovation, permanence, and empathy in overcoming challenges Planning for tomorrow, taking initiative, and cultivating honesty Chapter 4: Ten Habits To Avoid Procrastination, resentment, and needless debate The perils of betrayal, disregarding blessings, and isolation The consequences of condescension, self-destruction, and publicizing sins WHO SHOULD READ THIS BOOK? Professionals navigating career challenges Individuals facing personal hurdles Students striving for academic excellence amid obstacles Families working through relational challenges Anyone keen on transforming life’s challenges into opportunities for growth Embark on a transformative journey with “The Bubbles Theory.” Acquire a newfound resilience, a sense of direction, and an unshakeable belief in your ability to turn challenges into milestones. Because life is the ultimate challenge, and it’s time for you to rise to the occasion.
This book was first published in Turkish under the title Bilinmeyen Osmanlı, co-authored by Prof. Dr. Said Öztürk, and 250,000 copies were printed. I answered 290 questions whereas Öztürk answered 13 in total. He collaborated regarding source details and references as well as tirelessly proofreading and editing the book. In addition, this book was later translated into Arabic; the first edition was published by Osmanlı Araştirmalari Vakfi (OSAV), Istanbul, and the second will be published by Dār al-Shouroq in Cairo. The English version of this book has almost become a separate work from the aforementioned versions. Although the main part was translated into English by Ismail Ercan, the book needed a number of improvements and rewriting of some articles after referring to Western sources on the various subjects. Hence, I changed the title as well as the format of the book mainly for this reason. But I have indicated which articles were written by Prof. Öztürk. As preparation for this book, the questions it deals with have been discussed in academic research ever since 1983, and, in addition, hundreds of conferences have been held throughout Anatolia. As a result, over 5000 questions have accumulated in our “question desk,” submitted in written form by both readers and listeners. For example, the issue of ḥarem comes first, with 503 questions. The issue of whether the Ottoman Sulṭāns, particularly Bayezid the Thunderbolt, drank alcohol ranked second, with 276 questions. These were followed by such questions as fratricide rights and freedoms in the Ottoman state, the issue of the Sulṭāns going on pilgrimage, if Sulṭān Waḥīduddin was a traitor, etc. Needless to say, we have been inspired by similar research done in this field. This book will consist of four parts. In Part One we will deal with weighty questions on the political history of the Ottoman state and the replies to them. However, such questions are most frequently asked about each Sulṭān – even if they are related to law or economics. For instance, we will not ignore the issue of fratricide in his law when discussing Meḥmed the Conqueror and the charges of the genocide of the Kurds when it comes to Selim the Excellent. In Part Two we will deal with the questions on social life in the Ottoman state and the ḥarem. In Part Three we will look at those issues regarding the Ottoman legislative system and the organization of the state. In Part Four we will answer some questions about the economy and financial law of the Ottoman state. Unfortunately, we will not deal with all the questions we have received in all the aforesaid fields owing to insufficient space. Yet it is our view that if something cannot be achieved completely, we should not give up entirely and resign ourselves to what has been done. There are 307 differents subjects in this book; some of them as below: - War (jihād) in the Ottoman state and the legal principles of the policy of conquest in the Ottoman state - The Devşirme (Conscription) System - The allegations that the Ottoman state adhered to the Bektaşi and Aleviyye traditions during the years of its foundation until Sulṭān Selim the Excellent and that the Abdalan-ı Rum consisted of Bektaşi Babas and Alevi Dedes. - On rumors that some Ottoman Sulṭāns were addicted to alcohol and even held illegitimate carousals at the Palace. - The legality of fratricide in the Ottoman state and some claims by some historians regarding savagery and massacre for the sake of claiming the Sultanat. - There are claims that Sulṭān Meḥmed the Conqueror was sympathetic toward Christianity and corresponded with the Pope. - On the Ottoman State offering assistance to the Andalusian state that was destroyed in 1492. - Ottoman Harem. - Ottoman legal codes. - Ottoman legal system and Islamic law. - Which events sowed the seeds of hatred between Arabs and Turks, both of whom are Muslims? - The reasons for the decline and fall of the Ottoman State. - The capitulations as one reason for terminating the Ottoman State.
“Islamic law contains explications and divisions that imply a classification in terms of public and private law. In this book we will explain the outlines of Islamic public law, e.g. First Chapter; Islamic constitutional law (al-siyāsah al-shar‘iyyah) and administrative law (al-siyāsah al-shar‘iyyah); Second Chapter; penal law (al-̒uqūbāt); Third Chapter; financial law (zakāt, ʻushr, ḫarāj and other taxes); Fourth Chapter; trial law (qaḍā), and Fifth Chapter: international public law (al-siyar). The fields of especially Islamic constitutional law, administrative law, financial law, ta‘zīr penalties, and arrangements concerning military law based on the restricted legislative authority vested by Sharī‘ah rules and those jurisprudential decrees based on secondary sources like customs and traditions and the public good (maslahah) all fell under what was variously called public law, al-siyāsah al-shar‘iyyah (Sharī‘ah policy), qānūn (legal code), qānūnnāmah, ‘orfī ḥuqūq etc. Since these laws could not go beyond Sharī‘ah principles either, at least in theory, they should not be regarded as a legal system outside of Islamic law. But Islamic penal law, financial law, trial law, and international law depend mostly on rules that are based directly on the Qur’an and the Sunnah and codified in books of fiqh (Islamic law) called Sharī‘ah rules, Sharʻ-i sharīf, or Sharī‘ah law. Such rules formed 85% of the legal system. In this book, we will focus on some controversial problems in the Muslim world today, such as the form of government in Islamic law and the relation between Islam and democracy. Islamic law does not stipulate a certain method of state government; nonetheless, we may say that the principles it decrees and its concept of sovereignty suggest a religious republic. As a matter of fact, Ḫulafā al-Rāshidūn (the Rightly Guided Caliphs), were both caliphs and religious republican presidents. We could say that this book has three main characteristics. i) We have tried to base our explanations directly on the primary Islamic law sources. For example, after reading some articles on the caliphate or tīmār system in articles or books by some Western scholars and even by some Muslim scholars, one might conclude that there are different views on these subjects among Muslim scholars. This is not true: Muslisms have agreed on the basic rules on legal subjects, but there are some conflicts regarding nuances and interpretations. If one reads works by Imām Gazzali, Ibn Taymiyyah, al-Māwardi, and al-Farrā’, one will not find any disagreement on the main rules, but there are some different interpretations of some concepts. We have tried to discover where they agreed and we have sometimes pointed to where they differed. ii) We have researched practices of Islamic law, especially legal documents in the Ottoman archives. For example, we explain ḥadd-i sariqa but also mention some legal articles from the Ottoman legal codes (qānunnāmes) and some Sharī‘ah court decisions like legal decrees (i‘lāmāt-i shar‘iyyah). It is well known that nobody can understand any legal system without implementing and practicing it. That also holds for Islamic law because theory alone does not yield a complete understanding of Sharī‘ah rules. iii) We have worked hard to correct some misconceptions and misunderstandings about Islamic law. That is why we appeal to the primary sources. For example, some scholars claim that the Ḥanafī jurist Imām Saraḫsī did not accept the idea of punishment for apostasy. We have studied his work al-Mabsūt and found this claim to be unfounded. The comparison between tīmār and fief is another example because the tīmār system is different from the fief system. Some scholars confuse the concept of sovereignty and governance. The Islamic state is not a theocratic state in the sense in which Europeans understand the term.”
Thirty years ago, we have published The Ottoman Harem in Turkish and I have given a copy to Şükran Vahide (Mary Weld) to evaluate and to translate to English. She has translator the Risâle-i Nur Collection completely and is a native in English. When she had completed the translation, she told me “Dr. Akgunduz! I have enjoyed translating this book and I think that this book is very important in historical and religious sense.” I have spent five years preparing this work Male and Female Slavery in Islam and the Ottoman Ḫarem. The product of those five years’ work has now been published in English. The subjects discussed in this book are as follows: Part One; the distortions and misrepresentations of male and female slavery and the Ḫarem, together with some examples. Part Two; male and female slavery in non-Muslim societies and in other religions. Part Three; the institutions of male and female slavery in Islamic law. Part Four; aspects of the practice of slavery, male and female, in the Ottoman state. Part Five; an investigation of the question: what is the Ḫarem? Part Six; a lady governess’s memoirs of the Ḫarem. Part Seven; the replies to a number of important questions on these subjects. My request of readers is that they read the sections they are interested in, and particularly that they study Parts One, Five, and Seven. I realize that Part Two is a slight digression, but I am of the opinion that the comparison is necessary in order to illuminate slavery in Islam and in the Ottoman state. “Ahmed Cevdet Pasha says: “To own slaves in Islam is to be a slave.” What should be realized here is that Islam did not introduce slavery. So how was slavery practised in other societies and religions? How did other religions and peoples act towards slaves? Since “Everything is known through it opposites,” it is essential to know this in order to understand male and female slavery in Islamic law and the Ḫarem in Ottoman society. The women in the Sultan’s Ḫarem lived under very strict discipline. They lived an enclosed life in their apartments, just as they paid great attention to these matters when they were out on trips or travelling. Since it was thus, does it conform to historical fact to show them to be immodest and overly free and easy, as in the films made recently? Does this reflect history as it was lived or is it make-belief? This should be pondered over fairly and reasonably.”
This important academic work is the necessary fruit of our academic efforts, which we have been carrying out for nearly 10 years, to revise the four main books of the Risāla-i Nūr Collection, The Words, The Rays, The Flashes and The Letters of Bedīuzzaman, and to explain important academic terms with glosses. The first two of these works are now in print and have attracted considerable interest in scholarly circles. Upon requests, we have found it appropriate to publish these terms, which are essential for the understanding of the Risāla-i Nūr Collection, as a separate book.
In Strategic Maneuvering for Political Change, the author analyzes five political columns written before 2011 by Al Aswany, a prominent Egyptian novelist, using the lens of the extended pragma-dialectical theory of argumentation. What these texts have in common is the use of narrative, fictional and semi-literary techniques to strategically maneuver in supporting the feasibility of political change. It is a contribution to explain how an anti-regime writer paved the way to the Arab Spring in Egypt, and thus goes against a common opinion that the Arab Spring in Egypt was fortuitous or a wholly social-media-based movement. This monograph is an attempt to help argumentation theorists, linguists, analysts of narratives, and political scientists better understand and evaluate how fiction and narration can be effective means of persuasion in the domain of political communication. It therefore reconsiders the non-straightforward and artistic variants of the language of politics.
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