New Horizons in

Social, Human and

Administrative
Sciences
 İmtiyaz Sahibi / Publisher • Gece Kitaplığı
Genel Yayın Yönetmeni / Editor in Chief • Doç. Dr. Atilla ATİK
Editörler/Editors •
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Sosyal Medya / Social Media • Arzu Betül ÇUHACIOĞLU

Birinci Basım / First Edition • ©EKİM 2019

ISBN • 978-605-80229-3-5
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 New Horizons in
Social, Human and
Administrative
Sciences
 CONTENTS
CHAPTER 1
EXAMINATION OF ADMINISTRATIVE GUARDIANSHIP IN
TERMS OF LOCAL GOVERNMENTS IN THE CONTEXT OF
PRESIDENTIAL GOVERNMENT SYSTEM
Abdullah AYDIN.................................................................................. 9

DIFFERENT FACES OF A CLOCKWORK ORANGE

Ayşe MUHTAROĞULLARI.............................................................. 21
CHAPTER 3
BEHAVIORAL FINANCE RESEARCH AS WEEKEND ANOMALY
OF BITCOIN
Emre KAPLANOĞLU...................................................................... 45
CHAPTER 4
LITERATURE REVIEW OF ZOMBIE FIRMS’ RESEARCHES
AND A BIBLIOMETRIC STUDY IN THE DATABASE OF WOS
Emre KAPLANOĞLU...................................................................... 57
CHAPTER 5
THE IMPACT OF EMPATHY TRAINING ON THE EMPATHIC
SKILLS OF GERIATRIC CARE CENTRE WORKERS AND THEIR
ATTITUDES TOWARDS AGEISM
Ergün HASGÜL................................................................................. 75
CHAPTER 6
NEW TRENDS IN THE APPLICATION OF INFORMATION
SYSTEMS IN DIFFERENT FIELDS
Fatih Çağatay BAZ............................................................................. 89
CHAPTER 7
THE IDEA OF EQUALITY IN THOMAS HOBBES
Fehmi ÜNSALAN........................................................................... 105
CHAPTER 8
ROTATION AND REORIENTATION IN THE EFFECTIVE USE OF
HUMAN RESOURCES
Güler ERTAŞ .................................................................................. 121
 CHAPTER 9
A COMPARATIVE ANALYSIS ON ANCIENT RELIGIONS OF
THE MIDDLE EAST
Günseli GÜMÜŞEL......................................................................... 145
CHAPTER 10
THE ROLE OF MATERNAL GATEKEEPING AND SPOUSAL
SUPPORT ON FATHER INVOLVEMENT*
Hilal KARABULUT........................................................................ 175
CHAPTER 11
THE IMPACT OF USD/TL PARITIES AND OPEC OIL PRICES
ON TURKISH BANKS’ DEPOSITS
Hüseyin ÇETİN................................................................................ 191
CHAPTER 12
SOMETIMES ARCHITECT SOMETIMES CONTRACTOR:
GUGLIELMO SEMPRINI AND HIS BUILDING IN BEYOGLU
Mehmet Çağlayan ÖZKURT........................................................... 207
CHAPTER 13
MODELLING OF TIME SERIES AND EVALUATION OF
FORECASTS: JUVENILES RECEIVED INTO SECURITY UNIT,
CASE OF TURKEY
Melike TEKİNDAL, Seda ATTEPE ÖZDEN.................................. 235
CHAPTER 14
OBSTACLE TO TRANSPARENCY IN FINANCIAL REPORTING:
FRAUDULENT FINANCIAL REPORTING
Mustafa MORTAŞ............................................................................ 271
CHAPTER 15
POLITICS IN THE POST-INDEPENDENCE UZBEKISTAN: THE
IDEOLOGY OF NATIONAL INDEPENDENCE, CLANS AND
AUTHORITARIANISM
Mustafa Murat YURTBILIR........................................................... 287
CHAPTER 16
FRUITY MEALS IN TRADITIONAL ERZINCAN CUISINE
Necibe ŞEN, Fatma BAŞAR, Burak BAŞAR, Yener SILAHŞÖR.315
 CHAPTER 17
EVALUATION OF FINANCIAL STABILITY IN TURKEY IN
THE AXIS OF MACRO-PRUDENTIAL POLICIES AND NEW
MONETARY POLICY IMPLEMENTATION
Nihat DOĞANALP.......................................................................... 329
CHAPTER 18
ASSESSMENT OF FINDING WORKMAN, SELECTION AND
PLACEMENT DECISIONS IN THE CONTEXT OF GESTALT
SCHOOL
Özlem ANUK, Cemile ÇETİN......................................................... 343
CHAPTER 19
PORTFOLIO OPTIMIZATION WITH OPTION IMPLIED
INFORMATION: AN APPLICATION IN BORSA ISTANBUL
Thea ANGURIDZE, Özlem SAYILIR............................................ 361
CHAPTER 20
EFFICIENCY ANALYSIS OF WORLD COUNTRIES
ACCORDING TO HUMAN DEVELOPMENT DIMENSIONS
Semra ERPOLAT TAŞABAT........................................................... 393
CHAPTER 21
IMPORTANCE OF CULTURAL TOURISM IN DESTINATION
MARKETING
Murat AKSU , Serkan TÜRKMEN................................................... 415
CHAPTER 22
THE BEGINNING OF SÜLEYMAN DEMİREL’S JOURNEY TO
ÇANKAYA: HIS ELECTION AS THE LEADER OF JUSTICE
PARTY
Süleyman ÂŞIK................................................................................ 433
CHAPTER 23
ROLE OF SOCIAL MEDIA IN PROMOTION AND BRANDING;
EXAMPLES FROM SEVERAL CITIES
Şafak ÜNÜVAR , Şeyda SARI, Yazeed Sultan Saeed AHMED ...... 449
 CHAPTER 24
CURRENT MARKETING METHODS: ANALYSIS OF
DIMENSIONS AND APPLICATION STRATEGIES OF NICHE
MARKETING CONCEPT
Şeyhmus DOĞAN............................................................................ 479
CHAPTER 25
THE CONTEMPORARY CRITIQUE OF POSITIVISM: THE
ISSUES OF REPLICABILITY AND UNIVERSALITY
Uğur Berk KALELİOĞLU............................................................... 507
CHAPTER 26
EVALUATION OF ENVIRONMENTAL PROBLEMS SEEN IN
CITIES IN TURKEY’S INDUSTRALIZATION AXIS: HATAY
SAMPLE
Vedat YILMAZ................................................................................. 561
CHAPTER 27
SPLIT DEMAND VEHICLE ROUTING PROBLEM FOR THE
LOGISTICS SECTOR: THE CASE OF TURKEY
Yılmaz DELİCE, Fulya ZARALI..................................................... 579
CHAPTER 28
THE CONCEPT OF CIVILIZATION IN MEDIEVAL MUSLIMS:
URBANITY AND RURAL THOUGHT
Yunus ARİFOĞLU.......................................................................... 597
CHAPTER 29
DIE POLITISCHE UND RELIGIÖSE MASSENBEWEGUNG IM
ROMAN “DIE VERZAUBERUNG” VON HERMANN BROCH
Zennube ŞAHİN YILMAZ............................................................. 611
CHAPTER 30
THE CHOICE OF LANGUAGE AND FORM IN NOTE-TAKING
FOR CONSECUTIVE INTERPRETING
Şeyda KINCAL................................................................................ 627
CHAPTER 30
INFORMAL EMPLOYMENT IN TURKEY, CAUSES,
CONSEQUENCES AND SOLUTIONS
Mustafa Murat YURTBILIR........................................................... 639

CHAPTER 1
 THE CONCEPT OF
CIVILIZATION IN MEDIEVAL
MUSLIMS: URBANITY AND
RURAL THOUGHT
Yunus ARIFOĞLU
 CHAPTER 28 599

THE CONCEPT OF CIVILIZATION IN MEDIEVAL

MUSLIMS: URBANITY AND RURAL THOUGHT

Yunus ARIFOĞLU

INTRODUCTION
There are two important factors that determine human nature. One of
them is heredity and the other is environment. In the middle Ages, the
impact of the environment on humans was known. This can be seen in
the classification and description of the world in the works of Islamic
geographers. The difference between the two life styles has affected
management, business, food and format of production. At the same time,
dietary patterns due to differences in both places have changed. The
geography and the conditions created by it have determined the human
nature and temperament. In addition, their vision, philosophy, art and even
their understanding of science were influenced by this (Hudûdu’l-Âlem,
2008; Istahrî, 1967; Ibn Havkal, 1939; Maqdisî, 1992; Ibn Haldun, 2016).

The life style of the human being who has to live in a community
has determined their character and gave direction to them. In the middle
ages, there were three kinds of community life: city, village and nomad.
According to Ibn Khaldun, human societies started living in the mountains,
forests, caves and wilderness, and in time they moved to tents and from
there to the villages, towns and cities where they built palaces and
pavilions. The emergence of civilization became possible in the city with
public works. City life is the highest point people can reach. A society
reaches its maturity through the city (İbn Haldun, 2016).

Civilization is something that emerges in the Medina to Farabî. Medina

is a city. Civilization belongs to the city (Farabî, 2015) According to Ibn
Haldun, this means public work. To him, the statement is more general.
Public work is the Medina and public work is also the city (Ibn Haldun,
2016). The city was built with a political community. Islamic society first
became a political community in Mecca, and then this group formed the
Medina / State in Medina (Ibn Ishaq 2012).

The human mind is an empty plate. Man’s first state, is a pure form. He
takes the habit of his environment while in communication. The idea that
human beings are shaped by the environment goes back to ancient times.
Generally, those who propose this are those who have the knowledge
of geography. It was the ancient Greeks who disciplined the geography
for the first time, and Ptolemy was the first to classify the world. Islamic
geographers learned geography primarily from ancient geographers.
 600 • New Horizons in Social, Human and Administrative Sciences

Afterwards, geography became a branch of science in Islamic civilization

and different schools emerged in this branch. Under the influence of
Ptolemy, Islamic geographers divided the world into seven climates and
stated that civilization life took place in the 3rd, 4th and 5th climates. They
saw the developed and civilized regions of the world in these three climates
and interpreted the civilization on this axis. (Hudûdu’l-Âlem, 2008; Istahri,
1967; Ibn Havkal, 1939; Maqdisî, 1992).

Medieval Islamic geographers up to Ibn Khaldun have indicated the

impact of human geography in an indirect way. Ibn Khaldun evaluated the
effect of geography on human theoretically and in detail. In (Hudûdu’l-
Alem, 2008, 35) “The geography of a region, water, air, soil and climate
are the main determinants there. These factors shape people. Then religion,
law, faith are shaped accordingly. Management occurs on the scale of
these facilities.” the impact of the environment on human is seen among
human geographers.

Istahrî defines the world and while he indicates the places he visits he
points to places in the 3rd, 4th and 5th climate regions (Istahrî, 1967). Ibn
Havkal also draws a similar path. His note is important for learning the
perception of civilization in the medieval world. For example, he states
that he does not consider it necessary to visit Inner Africa and that it has
no contribution to civilization (Ibn Havkal, 1939). Makdisî gave the most
exhaustive work in human geography. He marks the three climatic regions
of the world that are liveable (Makdisi, 1992). Mesudî gives information
about the continuous change of geography, climatic characteristics and
the formation of the peoples accordingly (Mesudî, 2011: 9). In general,
Islamic geographers have classified the world as civilized areas with the
expressions of developed and residential (Hudûdu’l-Âlem, 2008; Istahrî,
1967; Ibn Havkal, 1939; Maqdisi, 1992).

1. Place, Management and Business Sense

According to Ibn Haldun, man is the child and the product of customs
and acquaintances and the occurrence of the human character is the result
of the conditions in which he exists. In summary, human being is the child
of the geography and conditions created by that geography (Ibn Haldun,
2016: 330, 399).

In the medieval Islamic world, the first and pure form of something
was defined as bedavet (nomadic life). This is the first and natural state
of human communities. Badiye is the base of cities and towns. Urbanity
at this time was called hadaret. Hadaret means stagnation and readiness.
To be ready and is to find peace. It means finding something, reaching
 Yunus ARIFOĞLU • 601

perfection. Bedavet represents purity, while hadaret represents change, in

other words, distortion (Ibn Haldun, 326-327).

The city is the place that manages to gather people under a political
roof. The word city means human unity, that is, society. Man is a living
that thinks and speaks. People have become a community because they
speak and communicate with others. This made him political. Therefore,
a political community built the city rationally. In the city man is with man
and against him. There is the relationship of ownership. Aristotle states
that belonging consists of ownership (Aristotle, 2017). This feeling is an
important element of the city. Struggle in city life is among the people.
Therefore, relations between people are getting cruel. Communication
and transportation facilities are high here. Therefore, the interaction rate is
intense. The flow of daily life and contact with other cities is an important
difference in urban life compared to rural areas.

In the countryside, the element to be fought is geography. There is

a struggle against nature here. There is defence and protection against
nature. Getting used to difficult geographic conditions here has become
a character. Another determinant is the climatic conditions originating
from geography. The business and food shows development depending on
climate in rural areas. Another important factor is the number and diversity
of people. Communication and transportation are limited. Therefore, the
interaction is small. In everyday life, the functioning is calm.

There is ruler at every urban society. The ruler has property and an
organization. The head of the rural community is the chief (reis). This is
a nomadic term. There is no systematic organization in rural areas. While
there is a regular army in the city, all the tribal members can become soldiers
in rural areas. In the countryside, while the chief is doing his own work,
there are civil servants in the hands of the ruler in the city (Ibn Haldun,
2016, 373, 631; Watt, 2017: 41).

For the society, the head of the tribe is the father. Being a chief has
merits. The chief is a person who has great personality and abilities.
Chief is a man of power and justice according to the custom. He is loved
and respected by the tribe. Decisions are determined and implemented
as a result of consultation. In nomadic culture, şuras (council), toys are
a nomadic administration. It is not a parliament. It protects people from
violating the rights and law of people in rural areas (Watt, 2017: 41).

In the countryside, the whole set of laws and rules are a ceremony that
occurs over time. Property in the city is everything. It is the state itself.
There is a hierarchical organization that protects this property. Here the
 602 • New Horizons in Social, Human and Administrative Sciences

ruler’s orders are final, complies with absolute obedience, non-compliance

with it requires penalty. In rural areas, chief is sovereign to the extent that
the president is accepted in society his orders are not absolute; also there is
no penalty when it is not compliance.

With urbanization, the organization imposes some responsibilities on

the individual. Taxes are imposed on behalf of the management. Ruler can
be as successful as it maintains the balance. Under unfavourable conditions
(such as war and famine) the balance is disrupted. Therefore, taxes are
increased. These conditions cause the nature of power to remain bad in
memories.

Blood temper is seen in the countryside. It was born out of blood and
was fed with a sense of solidarity and belonging. A blood-based temper
is seen here intensively. The intense devotion to the feeling of temper in
rural areas is the result of harsh living conditions. Here, difficult conditions
brought people closer to each other, helped each other, and increased their
tendency to protect each other. Due to the diversity of nations in the city,
after a while, temper disappears. In the city, due to the reasons that do not
require kinship, to share the same land with the same ideal and the same
date causes temper (Ibn Haldun, 2016: 373-378).

The mode of production and the culture of consumption that develops

accordingly are different in two ways of life. In the city life the division
of labour is evident and is done by professionals. In a society where the
division of labour becomes clear, there are institutions and organizations.
This means the formation of civilization. In rural life, the division of labour
is not precise, but rather each individual, family, or wider tribe does its own
work. Here, the works are mostly done with collective work.

In rural life; hunting, livestock and agriculture is the provider of

livelihood. Science, technique, craft and trade had developed in cities and
towns. Raw materials were produced in the countryside. In the city, raw
materials were processed by tools and techniques and goods were produced
in various forms (Ibn Haldun, 2016: 373-378).

Communication between the city and the countryside happens through

shopping. The goods produced in the city were technically valuable
and expensive. For this reason, in the countryside, they were generally
economically dependent on the townspeople. Products produced in
the city and in the countryside exchanged through barter. Commercial
communication between the two regions was born. Raw materials were
sold from the countryside to the city. In this sense, the urban community
has always been ahead of the rural community. However, temper and the
 Yunus ARIFOĞLU • 603

political and military force depending on it became stronger in rural areas.

In this case, the rural people prevailed over the citizens (Ibn Haldun, 2016).

2. Nutrition Formats, Nature, Habit and Moral Structure

The way of nutrition in rural areas and in the city is different. While
the food was consumed fresh in the countryside, the food could remain
in the city for a long time. Therefore, the value of the foods consumed in
the two regions was different. Here, the food is eaten with seasoning. In
the countryside, meals were not seasoned, but were prepared on a simple
level. The prosperity and comfort of the city were expanding, the palate
was developing, tastes and culture were thinning, arts were emerging and
craft branches were developing.

In the countryside there were qualities such as courage, bravery,

endurance, daring and chivalry. Emotions are experienced here intensively.
Individuals’ commitment to each other is high. A great deal of importance
is given to the welfare and the works are carried out in consultation.
Customs, ritual and tradition are very strong. The governance shaped by
a predominantly fair and egalitarian approach prevails (Ibn Haldun, 2016:
323-330).

The difficulty of living in rural areas imposed certain obligations on its

members. The spirit of getting used to the difficult geographical conditions
and the solidarity developed accordingly carried the purity with it. On the
other hand, the conveniences of city life, having a system and the lack of
trust anxiety in people were driving people to slow down. In this situation
people loses characteristics such as bravery and courage. Safely situations
were disappearing. In urban life, the struggle was between people and
the relations were becoming brutal in this context. Political subtlety was
emerging, mediation was developing.

The temperament of the person consuming fresh food remains the

same as the temperament of the person consuming stuck food changes.
In terms of working conditions, people living in rural areas discard what
they consume without releasing toxins in their bodies, while with the ease
of urban life that make people lazy in terms of functionality caused these
toxins to remain in the human body and change human temperament. One
aspect of nutrition caused naïve in urban life, while it caused rudeness in
rural areas.

The most basic necessities were met in the countryside. Life here was
based only on living. The aim was to survive, that is, maintenance. The
work affected the human temperament. Being courageous and generous
 604 • New Horizons in Social, Human and Administrative Sciences

was the cause of this. The temperaments of the countryside were shaped
accordingly.

There was organization in city life. As a requirement of the life of

the society, cooperation between individuals was developing through
various organizations. The citizens lost their temperament such as courage
and bravery under the influence of blessing and prosperity in peace and
comfort. The city was weakening their human virtues and grace, changing
their nature and losing the pure state of man (Ibn Haldun, 2016: 630-631).

3. Perspectives / Philosophies
City life and rural life; each has its own philosophies, different
perspectives. Both forms of life, vision, philosophies of life, arts, reading,
listening and even understanding of science are different.

Islamic civilization; it is shaped by Arabs, Persians and Turks.

Essentially, the Arabs and Turks were the majority of the Islamic
civilization, both in time and place. Therefore, Islamic civilization is
shaped by the character of these two nations. Generally, both Arabs and
Turks were nomadic communities. Although there were Turks who had
settled and built the dominant settlements like the Uyghur, the Turks
who came to the Mediterranean basin generally came from the steppes of
Central Asia. The characteristic structures of both nations were shaped by
the geography they came from. They have coloured the Islamic civilization
with this structure. The main factor determining the Arab and Turkish
culture is the geography where it is located. Geography is the desert in one
and steppe in the other. Desert conditions, disappearance and navigation
in the desert determined Arab terminology. It has influenced Arab culture.
These geographical conditions were also the determinants of Arab language
structure. This language, which is Arabic, constitutes the mind world of
Islamic civilization (Gunaltay, 2015; Roux, 2018; Pedersen, 2018)

The most important event in rural communities is climate and

precipitation that develops depending on it. Unpredictable rainfall has
been effective in the formation of people’s thoughts, people connected to
this dominant state of time to the abundance and scarcity. From this, a
fatalist understanding emerged. In the Islamic period, it was entrusted to
Allah, the culture, language and concept were renewed and continued to be
decisive (Watt, 2017, 41; Belting, 2012: 129-130).

There is no commitment to the place in rural life. Therefore, the matter

is ignored. There is a commitment to time in this way of life (Belting,
2012: 129-130). The concept of time is vital in this way of life. Abundance
 Yunus ARIFOĞLU • 605

and death is the work of luck in here. It is left to time. The desert geography
and the climate cause this variability and make time valuable. Therefore,
everything is attributed to time. Fate is determined over time. It is time
itself that determines the market. It is the change of climate conditions. The
reference to time is embodied by a God. In the Islamic period, the change1
of the market and the perception of fate were attributed to God (Watt, 53).

It is not known what time will bring to life, life is changeable. Fortune
is therefore important. The management is also fortunate. The state is a
term of fortune.2 it’s a changeable thing. The understanding of death is also
read through time. Rural conditions and climate are driving this variability
(Davutoğlu, 1994: 234).

In nomadic societies, expression is indirect. Everything is tried to be

perceived by imagination. Instead of showing, there is a state of waiting
to be discovered. Here, images do not occur in the eyes of man, but in
the imagination. The moon and the sun are an important character of the
nomadic element. The theory of vision was also affected. It is a culture that
destroys matter, destroys visibility, vision, and bonds it to imagination and
contemplation. The dreams of a human being with their eyes on the horizon
in nomadism are wide and rich. Here, vision is influenced by the view of
a boundless geography. According to the Muslim Arab scholars affected,
seeing is an open-ended and uncertain process. Images do not occur in
the eyes of man, but in the imagination. Therefore, the imagination of an
extremely abstract and geometric vision was only possible in Arab Islamic
culture (Belting, 2012: 38-39, 120).

Nomadic culture in both Arab and Turkish art forms continued in the
city. However, with the urbanization, instead of animal figures, geometric
and plant motifs started to dominate in art. With the civilization formed
with the city, people became involved with people and various sciences,
and the direction of art changed. The richness of imagination, a nature
gained by nomadism, is reflected in geometry. Geometry is the product
of imagination. Therefore, geometric ornaments have become the only
symbol of art in Islamic civilization. No system has ever been able to
express human respect for the universe with su2ch powerful designs.
Symmetry was created with geometry and strong authority was emphasized
(Mulayim, 2013: 31, 54, 177-178; Belting, 2012).

1  When the Prophet was asked to put a price on the market, he refused. Bukhari, Buyu, 34, 42,
51, 71.
2  The wheel of justice, which has an important place in Islamic civilization, explains this situ-
ation.
 606 • New Horizons in Social, Human and Administrative Sciences

Painting and sculpture have not developed in nomadic societies because

these two branches of art depend on space. For this reason, they replaced
the paintings and human figures with decoration and plant motifs. This
lifestyle, in which painting is forbidden, has been replaced by writing.
Reading and looking for familiar eyes was an integral whole. This is
why Ibn Heysem readily adapted his theory of perception to writing. In
other cultures, writing, which gives the sensual pleasures that painting
satisfies, has become an art. The miniature, which took place in the Islamic
civilization under the influence of Mongol and Persian in the late period,
was the addition of the text in the book. In a sense, it was completing the
text. The miniature was always under the yoke of the text. Faith was not the
only factor in shaping Islamic architecture. The old experience has been
reinterpreted as well as the lifestyle of the new owners. The local element
and architecture were influenced by the geography of a nation (Mülayim,
2013: 968, 0; Belting, 2012: 71, 78, 83, 85-90, Pedersen, 2018).

Even scientific theories have been influenced by local culture. In Islamic

civilization, light had a physical presence and dominated our perception.
Ibn Heysem cleansed his vision processes from any anthropomorphic
imagination. Such a path was due to the temper he had gained from the
nomadic element. The condition was seen in the Islamic Arab optical
geometry and mathematics. This culture and physics and mathematics were
brought together, synthesized, Greco-Roman way of seeing was exceeded
(Belting, 2012: 38-39, 104, 129-130).

In Islamic civilization, although knowledge is transmitted both in

writing and in oral form, it has always prevailed that it is oral if it has to
have a unique nomadic nature. Seeing and reading were both seen as acts
of perception. For this reason, in this tradition, writing was written speech.
He wouldn’t describe the speaker. Written expression had no meaning in
itself and was a representation of oral communication (Pedersen, 2018:
32-34, 50; Belting, 2012: 78, 117). Reading for an Arab and a Turk was
always reading aloud. Challenging and reading songs was regarded in this
respect. “Your information is in your books but we keep it in our hearts”.
This statement also shows that oral culture is more effective than written
culture. The method and tradition of oral narrative, “gave notice (haber
verdi)” became a part of written culture. For this reason, stories and poems
have always been conveyed as oral (Pedersen, 2018: 26, 32, 42, 50).

Rural life was intertwined with nature, and death was seen as part of nature.
Therefore, maturity against death has been shown. In this culture, a specified
thought of time about death was born. The conditions of the steppe and desert
geography have been harmonized and adjusted with the geography. Death has
become a psychological calming concept (Watt, 2017: 72).
 Yunus ARIFOĞLU • 607

Discussion and Conclusion

The impact of environmental factors, one of the two important factors
affecting human beings, is known in the middle Ages. This is seen in
the classification and description of the world in the works of Islamic
geographers. In general, Islamic geographers have classified the world as
civilized areas with flourishing and residential expressions.

The environment in which people live; it is understood that urban or

rural life imposes different roles on human beings and shapes them in their
own conditions. The human was initially seen as an empty plate, and the
environment in which it was associated was thought to have formed. In
this sense, Ibn Haldun in his statement, he clearly stated the impact of
the environment on human beings “Man is the child and the product of
customs and acquaintances and he is not the child and the crop of his nature
and temperament”.

As the struggle in the city is between people, human relations have

developed and every individual has become a political figure. In the
countryside, because the geography is the struggle, the defence and
protection against nature has come to the fore and human has become an
aiding element. Commitment to the sense of temper in rural areas has also
emerged as a result of these harsh living conditions. The city has been
formed around the same ideal and thought of temper.

One of the important differences between the two lives is the difference
in the mode of production and the developing consumption culture. The
division of labour in the city is clear and it is understood that there is
specialization in almost every job. Jobs in the countryside are mostly seen
either by family members or with an entire villager. Foods are consumed
fresh in the countryside, as the food can remain in urban life for a long
time, temper differ in both parts. People living in rural areas discard what
they consume without releasing toxins in their bodies, while with the ease
of urban life that make people lazy in terms of functionality caused these
toxins to remain in the human body and change human temperament. It is
understood that nutrition leads to naivety in urban life and roughness in
rural areas.

In nomadic societies, time seems to be an important element. It is

not known to whom the time will bring, it is understood that life has a
philosophy of turning. The moon and the sun are an important character
of the nomadic element. The theory of vision was also affected. The
destruction of matter, the meaninglessness of visibility has transformed
it into imagination, contemplation, and this has turned into a culture. The
 608 • New Horizons in Social, Human and Administrative Sciences

notion that images occur in the imagination, not in the eyes of the human,
has gained ground. Everything has been left with imagination. The power of
contemplation has become nature in its understanding beyond the power of
our perceptions. The narrative was also based on the temper of nomadism.
Instead of showing, waiting to explore, that is, the state began to dominate.
In other cultures, writing, which gives the sensual pleasures that painting
satisfies, has become an art. Geometric ornaments have become the only
symbol of the art in Islamic nations. Verbal culture came to the forefront
instead of written culture. The writing was valued to the extent that it
served the verbal culture.
 Yunus ARIFOĞLU • 609

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