Publication date: 27 August 2018 Source: Author: Mohammad Safari, Mahdi Zamani Mazdeh What matters in strategic management for the organization and can move the organization forward, is translating the strategies developed in the strategic planning phase into the operational program in the implementation phase. In other words, cascading the strategic plan into a form of an operational program is a key to organizational success. Strategic success will be achieved if the right strategies are cascaded in the organization rightly. The (...) purpose of this research is to provide a framework for the strategic plan cascading into steps and an operational process to facilitate its implementation in the organization. For this purpose, the mission-focused organizations were considered. These organizations go beyond profitability and following the implementation of strategies and action plans are in searching to fulfill the mission for which it is designed and developed. Here, the ultimate goal is to achieve a designated and defined mission. This qualitative analytic research is seeking to provide a framework for cascading organizational strategies using a scientific and applied approach. After presenting the research's conceptual framework, in order to test and analysis the model, using experts' viewpoints through a questionnaire required data was gathered and analyzed. The results and findings of this research show that for the implementation of the developed strategies, a systematic and stepwise model is needed that consists of several stages: the formulation of strategies, the prioritization of strategies with strategic tools, comparative studies to find the transformation of the strategy into the program, and finally the design of the operational program and its quantitative objectives and measures. (shrink)

The present study highlights the significance of gender role orientation as one of the most important individual factors on WIF and FIW. Furthermore, this paper also examines the effects of some of the essential personal backgrounds such as age, job experience and duration of marriage on WIF and FIW. This study consists of 198 married female nurses in Shiraz-Iran. The findings revealed that married female nurses who adopt more egalitarian gender role attitude are associated with higher WIF. Unlike previous studies, (...) the finding also indicates that respondents who adopt a more egalitarian gender role attitude experienced higher FIW, which may be explained by the specific cultural context in Iran. This study also established that female nurses with older age, more years of job experience, and longer duration of marriage, perceived lower level of WIF and FIW. Implications are discussed and recommendations are made regarding future researches in this area. (shrink)

Shāhnāmeh, Book of Kings, is one of the greatest epics in the world, beautifully put into verse by Abolqāsem Ferdowsi. It is the great Persian epic which makes the Persian language proud. One of th...

Linear continuous logic is the fragment of continuous logic obtained by restricting connectives to addition and scalar multiplications. Most results in the full continuous logic have a counterpart in this fragment. In particular a linear form of the compactness theorem holds. We prove this variant and use it to deduce some basic preservation theorems.

While states have agreed to substantial reduction of emissions in the Paris Agreement, the success of the Agreement strongly depends on the cooperation of large Multinational Corporations. Short of legal obligations, we discuss the effectiveness and moral legitimacy of voluntary approaches based on naming and shaming. We argue that effectiveness and legitimacy are closely tied together; as voluntary approaches are the only alternative to legally imposed duties, they are most morally defensible particularly if they would be the most effective in (...) reducing the harmful greenhouse gases. Shaming could be made effective if states could prompt more corporations to accept voluntary cuts with high gains—such as public acknowledgements—and high losses, such as reporting on noncompliance and public exposure, along with some kind of condemnation. An important challenge of such voluntary approaches is how to ensure compliance with the agreed upon commitments, while avoiding greenwashing or selective disclosure. Certain institutional arrangements are inevitable, including an independent measurement, monitoring and verification mechanism. In this paper, we discuss the potentials and ethical pitfalls of shaming as a strategy when corporations have a direct relationship with consumers, but also when they are in a relationship with governments and other corporations. (shrink)

Conceptual metaphors have received much attention in research on discourse about infectious diseases in recent years. Most studies found that conceptual metaphors of war dominate media discourse about disease. Similarly, a great deal of research has been undertaken on the new coronavirus, i.e., COVID-19, especially in the English news discourse as opposed to other languages. The present study, in contrast, analyses the conceptual metaphors used in COVID-19 discourse in French-language newspapers. The study explored the linguistic metaphors used in COVID-19 discourse (...) in these newspapers and conceptual metaphors that underlie and motivate them, using a conceptual metaphor theory framework (CMT). Therefore, two North African French-language newspapers, namely Libération, published in Morocco, and La Presse de Tunisie, published in Tunisia, formed the corpus of the current study. The results showed that the most frequent framing of COVID-19 was in terms of WAR, followed by DISASTER and KILLER, respectively. (shrink)

Shāhnāmeh, Book of Kings, is one of the greatest epics in the world, beautifully put into verse by Abolqāsem Ferdowsi. It is the great Persian epic which makes the Persian language proud. One of th...

Despite the large number of studies conducted on polysemy, they mostly compare the different methods and techniques to learn a language and establish the extent to which particular sense relations facilitate the learning of second language vocabulary. To our best knowledge, no research has been conducted to determine whether or not polysemy is emphasized in non-native English textbooks. The objective of the present research was to determine the degree to which polysemy is incorporated in English textbooks. Thus, the research question (...) guiding the current study is: To what extent is polysemy incorporated in non-native English textbooks? The study is corpus-based research that used a data set of 500 words, i.e., 250 words from each of the two books, utilizing the Sketch Engine word list tool and concordance. The polysemy of the resulting words in the concordance lines generated was semantically annotated manually using WordNet and English dictionaries. The results indicated that polysemy is barely stressed in the textbooks under investigation. The study’s results have substantial implications for polysemy in particular and second or foreign language teaching in general. (shrink)

On meditation practice in Indonesia related to Javanese philosophy.

Javanese philosophy and teachings pertaining perfection of the soul.

Background Respectful care during labour and childbirth, which has recently received a great deal of attention around the world, is vital for providing high-quality maternity care. However, this area has been underexplored in developing countries including Iran. Research aim This study aimed to assess postpartum women’s views regarding disrespect and abuse during labour and childbirth in Iran. Methods A qualitative study that involved a purposive sample of 21 postpartum women was conducted in Tehran, Iran, between 2019 and 2020. Following the (...) semi-structured individual interviews, a conventional content analysis was performed. Ethical considerations This research approved by Shahid Beheshti University of Medical Sciences in Tehran, Iran, with the ethical approval number 1396.810. Following explanation of the study's objectives, eligible women consented to participate in the study. The confidentiality of the participants' information and the anonymity of the analysis were maintained at all stage of the study. All data was stored on the password protected file in the researcher computer The findings were only disseminated in summary form, with no identifying of individual participants. Results Analysis of the data resulted in two main themes: ‘inappropriate interaction’ and ‘inadequate quality care’. The ‘inappropriate interaction’ theme includes ‘lack of empathy’ and ‘verbal abuse’. The second theme includes five sub-themes ‘lack of participation in decision-making’, ‘lack of privacy’, ‘ignorance of women’s pain and medical needs’, ‘rushed labour and painful procedures’, and “unsatisfying facilities’. Conclusion Providing supportive care, respectful communication, adequate participation in decision-making, maintaining privacy, attending to women’s labour pain and medical needs, and improving the quality of the physical birth environment are all examples of what labouring women consider to be respectful maternity care. To minimise disrespect and maltreatment of women during childbirth, an all-inclusive strategy engaging women, communities, healthcare professionals, managers, and educators is required. (shrink)

Studies on difficulties in understanding scientific terms have shown that the problem is more serious among non-Western learners. The main reasons for this are the learners' pre-existing knowledge of scientific terms, their native language incommensurability with Western languages, and the polysemy of the words used to denote scientific concepts. The current study is an analysis of the conceptualisation of scientific concepts in two culturally different languages, i.e. Arabic and French, which represent a non-Western language and a Western language respectively. Physics (...) concepts which are considered as some of the most challenging concepts for non-Western languages (Loo 2005; Aranador 2005) were selected for analysis. To this end, the terms that refer to two physics concepts, "weight" and "mass" in Arabic وَزْن (wazn) and كُتْلَة (kutla) and in French poids and masse were semantically analysed. The analysis of the concepts in both languages is informed by the prototype theory by Rosch (1973; 1975), idealised cognitive models (ICMs) by Lakoff (1987), and conceptual metaphor and conceptual metonymy by Lakoff and Johnson (2003). The data for analysis were retrieved from two comparable Arabic and French corpora, namely the ArabiCorpus and the Concordancier-Corpus Français. The results suggest that there are both similarities and differences between the Arabic and French concepts in terms of meanings, prototypes, and metaphorical as well as metonymic semantic extensions. These findings support the argument that the human conceptual system is related to our environmental and cultural experiences and also importantly, validate previous claims on the need for educators to be cognizant of the culturally relevant meanings of scientific words found in everyday language that may impede learners' understanding of scientific concepts. (shrink)

The current paper expands on previous work done on the influence of learners’ language and preexisting knowledge on understanding physics terminology by exploring the concept of ACCELERATION in Arabic and English. The study attempts to answer two questions: (1) what are the similarities and differences between the polysemy of Arabic تَسَارُع (tasāruʿ) (acceleration) and the polysemy of English acceleration, and (2) to what extent do prototypes and factors motivating the conceptualization of تَسَارُع (tasāruʿ) and the conceptualization of acceleration converge or (...) diverge? To this end, Arabic and English dictionaries and corpora, the ArabiCorpus (Arabic Corpus Search Tool) and the British National Corpus (BNC), were employed. The dictionaries were surveyed to explore the various meanings of تَسَارُع (tasāruʿ) and acceleration, while the ArabiCorpus and the BNC were employed to investigate the senses and to identify the most frequent collocates and so the prototypes of these terms. The meaning extension of the terms is examined on the basis of the cognitive mechanisms which appear in the corpora. Theoretically, the paper is informed by the prototype theory (Rosch, 1973; 1975), image schemas (Johnson, 1987), and conceptual metaphor (Lakoff & Johnson, 1980/2003). The results show that تَسَارُع (tasāruʿ) (acceleration) and acceleration generally overlap in terms of polysemy, prototype, and images schemas as well as conceptual metaphor that organize the conceptualization of these terms. It was also found that both Arab and English speakers mix ACCELERATION up with SPEED and so misunderstand them in a scientific setting. The present findings have several implications for science curriculum design, education, and research on universal and culture-specific properties of language. (shrink)

For various historical, political as well as economic reasons, the English language is favoured as the universal language of science over other languages including French and German (Tardy, 2004). This naturally entails that students who are conversant in English have an advantage over those who are not in the acquisition of scientific knowledge. In relation to this, research on the misunderstanding of scientific terms in different languages shows that students who are speakers of non-western languages in particular face difficulties in (...) conceptualising scientific concepts. There is evidence to suggest that these students’ pre-existing knowledge about scientific terms and the polysemous nature of such terms are factors that influence their conceptualisation of the terms. This finding is the motivation behind the present cognitive linguistic study of the term temperature and its equivalent in Arabic, the compound دَرَجَةُ الحَرَارَة (darajatu al-ḥarara). Using a cognitive framework, namely Lakoff’s Idealised Cognitive Models (ICMs), the study analyses the conceptual similarities as well as differences between the terms. The study also analyses the English term heat as the second free morpheme of the compound دَرَجَةُ الحَرَارَة is الحَرَارَة which is the Arabic rendering of heat. The meanings and different uses of the terms are examined to analyse the ICMs that are evoked in each language. The results of the analysis reveal that the ICMs of English and Arabic terms under study overlap, and interestingly, also differ. (shrink)

Previous studies conducted in the United States indicate that people associate numbers with gender, such that odd numbers are more likely to be considered male and even numbers considered female. It has been argued that this number gendering phenomenon is acquired through social learning and conditioning, and that male-odd/female-even associations reflect a general, cross-cultural human consensus on gender roles relating to agency and communion. However, the incidence and pattern of number gendering in cultures outside the United States remains to be (...) established. Against this background, the purpose of this study was to determine whether people from a culture and country very different from the United States also associate numbers with gender, and, if they do, whether the pattern of these associations is the male-odd/female-even associations previously observed. To investigate this issue, we adopted the Implicit Association Test used frequently in previous research, where associations between numbers and gender were examined using male and female Arabic participants native to, and resident in, the United Arab Emirates. The findings indicated that the association of numbers with gender does occur in Arabic culture. But while Arabic females associated odd numbers with male faces and even numbers with female faces, Arabic males showed the reversed pattern of gender associations, associating even numbers with male faces and odd numbers with female faces. These findings support the view that number gendering is indeed a cross-cultural phenomenon and show that the phenomenon occurs across very different countries and cultures. But the findings also suggest that the pattern with which numbers are associated with gender is not universal and, instead, reflects culture-specific views on gender roles which may change across cultures and gender. Further implications for understanding the association of numbers with gender across human societies are discussed. (shrink)

Trolley dilemmas have been used to justify the intuitive appeal of the doctrine of double effect. According to this doctrine, if a good action has a harmful side effect, it is morally acceptable to do it, provided the harmful effect is not intended. However, in some variants of the dilemma, most people are willing to forego this doctrine, thus making responses inconsistent. In this study, 404 university students from the United Arab Emirates (UAE) were presented with 4 versions of the (...) trolley dilemma. Results came out showing that higher levels of depressive symptoms predict greater consistency in adherence (or rejection) to the doctrine of double effect. Likewise, higher levels of depressive symptom predict utilitarian responses to trolley dilemmas. Anxiety symptoms had similar effects, but more moderate. Demographic variables (age, gender) were also assessed as predictors of responses and consistency to trolley scenarios, but no significant effects were found. (shrink)

Los estudios de géneros discursivos han prestado poca atención a las tesis o seminarios producidos para la obtención del grado de licenciatura. En este artículo se describe, desde el enfoque del genre analysis (Swales, 1990), la organización retórica del marco referencial de un conjunto de 30 tesis de pregrado elaboradas por estudiantes de la carrera de Trabajo Social de la UCSC. Se identifican cuatro movidas retóricas: teórico, conceptual, empírico y normativo. Se observa que cada una tiene propósitos diferentes sobre cuestiones (...) teóricas, prácticas y legales relacionadas con el problema social que aborda cada tesis. Se advierte la presencia de algunos pasos retóricos recursivo y, al mismo tiempo, un fuerte compromiso de la investigación con la resolución de un problema social real. Studies of discourse genre have paid little attention to graduation theses produced by undergraduate students. This article describes, from a genre analysis approach (Swales, 1990), the rhetorical organization of the reference framework of a set of 30 undergraduate theses prepared by social work students at the UCSC. The study identifies four rhetorical moves: theoretical, conceptual, empirical, and normative. It is observed that each move has different purposes on theoretical, practical, and legal issues related to the social problem addressed by each thesis. The presence of recursive rhetorical steps is apparent, along with a strong commitment to solving real social problems through research. (shrink)

Lottery puzzles involve an ordinary piece of knowledge which seems to imply knowledge of a so-called “lottery proposition,” which itself seems unknown: I might be said to know that I won’t be going on safari next year. But if I were to win the lottery, I would go, and I don’t know that I won’t win the lottery. Examples can be multiplied. Thus we seem left either with the paradoxical position of knowing certain ordinary propositions, but failing to know (...) the lottery propositions they imply, or else conceding to the skeptic. I present a version of reliabilism according to which empirical knowledge is true belief produced by a reliable process causally connecting belief and fact. According to this theory, if my ordinary belief and my belief in the lottery proposition are suitably connected to the facts that render them true, both count as knowledge. In cases where my ordinary belief and my belief in the lottery proposition are not suitably connected to the relevant facts, neither count as knowledge. Thus the paradoxical air of lottery puzzles is removed, and skepticism is avoided. (shrink)

Handboek over de rol van betekenisgeving in organisaties en sociale relaties.

Popular imaginings of Tanzania's Serengeti National Park and Ngorongoro Conservation Area are founded on the idea of wilderness preserved, but this conception of the 'park' is based in colonial-era race-thinking. Rather than simply a colonial-era manifestation of an apparently universal conservationist ideal, Serengeti and Ngorongoro are instead racial projects that embody the historical and ongoing processes of racial formation. The creation of Serengeti and Ngorongoro enabled a racialisation of nature, a process begun by the British and reinscribed via safari (...) ever since. Recognising this racialisation of nature has larger implications for not only the treatment and perception of those in the Global South, the racialised 'other' to the Global North, but also for the realities of white privilege and constructions of whiteness. (shrink)

In this article, the solution proposed by Osman Afīf Efendi, a late Ottoman scholar, to the problem of the creation of human actions in his Risālat al-irādat al-juzʾiyya will be discussed. Although the problem of the role of human beings in their actions, which has been debated since the early period of theology, has been the subject of works with different titles such as ḳaẓā wa ḳadar, ḫalḳu'l-aʿmāl, and efʿāl al-ʿibād, in the Ottoman scholarly tradition it was mostly dealt with (...) in the treatises on the particular will (al-irādah al-juz’iyyah). Osman Afīf Efendi's treatise is one of the last examples of this genre. In addition to al-Jabriyya, the majority of the Muʿtazilites, the famous view of the philosophers, Abū al-Ḥasan al-Ashʿarī (d. 324/935-36), Abū Isḥāq al-Isfarāyīnī (d. 418/1027), Abū Bakr al-Bāqillānī (d. 403/1013), and the Māturīdī school, the author mentions an eighth view. Osman Afīf Efendi touches only the main ideas of the well-known views of the Jabriyya, the majority of the Muʿtazilites, and the Philosophers. On the other hand, he gives relatively more space to the views of al-Ashʿarī, al-Isfarāyīnī, al-Bāqillānī, and the Māturīdī school. Osman Afīf Efendi states that the solutions proposed by Sunnī scholars are united in the common denominator of being the middle way in the faith and emphasizes the similarities rather than the differences between these solutions. There are some indications in the treatise that the author endeavored to bring a different perspective to Ashʿarī's idea of Kasb. His explanations in the context of al-Bāqillānī and al-Isferāyīnī's views are in the form of a response to the criticisms levelled against the approaches of these scholars. One of the most striking points in the treatise is the statement that the view of the Māturīdī school is the same as that of al-Bāqillānī. Osman Afīf Efendi also touches upon the issue of human will, that is, the universal and particular will. In this context, he states that the particular will is not created. However, he does not provide a clear explanation of the ontic structure of the particular will, and he mentions the different opinions expressed by later Māturīdī scholars, such as the juzī will being a dispositional or intizāʿī state. (shrink)

Lors d’un safari, vous apercevez une lionne sur le point d’attaquer une gazelle. Or, vous êtes un partisan des droits des animaux. La gazelle a le droit de vivre, donc vous estimez devoir la sauver des griffes du félin. Toutefois, sauver la gazelle signifie violer le droit de la lionne de subvenir à ses besoins. Que vous sauviez la gazelle ou que vous laissiez la lionne la manger, il semble que vous soyez moralement condamnable. Certains estimeront que cette situation (...) est absurde et qu’elle est due à l’attribution de droits aux animaux. De ce fait, nous ne devrions pas leur en attribuer. Le présent article tente d’expliquer pourquoi nous ne devons pas intervenir dans les cas de prédation chez les animaux sauvages sans que cela ne mène à des conséquences absurdes en regard d’une théorie des droits des animaux sans que cela ne soit problématique pour le devoir d’assistance à personne en danger généralement accepté et tout en étant en accord avec, au moins, une théorie de la défense d’un tiers.During a safari, you see a lioness about to attack a gazelle. Now you are an advocate of animal rights. The gazelle has the right to live, so you feel you must save it from the feline’s claws. However, rescuing the gazelle will violate the right of the lioness to meet her needs. Rescuing the gazelle or let the lioness eat it, it seems that in any case you are wrong. Some will find this situation absurd and that it is due to the attribution of rights to animals. Thus, we should not attribute rights to them. This article attempts to show why we should not intervene in cases of predation in wildlife without leading to absurd consequences within an animal rights theory, without being problematic for the generally accepted duty to provide assistance and while being consistent with at least a theory of other-defense. (shrink)

"And God said, Let us make man in our image, after our likeness and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." --Genesis 1:24-26 In this crucial passage from the Old Testament, God grants mankind power over animals. But with this privilege comes the grave responsibility to respect life, to treat animals with (...) simple dignity and compassion. Somewhere along the way, something has gone wrong. In Dominion , we witness the annual convention of Safari Club International, an organization whose wealthier members will pay up to $20,000 to hunt an elephant, a lion or another animal, either abroad or in American "safari ranches," where the animals are fenced in pens. We attend the annual International Whaling Commission conference, where the skewed politics of the whaling industry come to light, and the focus is on developing more lethal, but not more merciful, methods of harvesting "living marine resources." And we visit a gargantuan American "factory farm," where animals are treated as mere product and raised in conditions of mass confinement, bred for passivity and bulk, inseminated and fed with machines, kept in tightly confined stalls for the entirety of their lives, and slaughtered in a way that maximizes profits and minimizes decency. Throughout Dominion , Scully counters the hypocritical arguments that attempt to excuse animal abuse: from those who argue that the Bible's message permits mankind to use animals as it pleases, to the hunter's argument that through hunting animal populations are controlled, to the popular and "scientifically proven" notions that animals cannot feel pain, experience no emotions, and are not conscious of their own lives. The result is eye opening, painful and infuriating, insightful and rewarding. Dominion is a plea for human benevolence and mercy, a scathing attack on those who would dismiss animal activists as mere sentimentalists, and a demand for reform from the government down to the individual. Matthew Scully has created a groundbreaking work, a book of lasting power and importance for all of us. (shrink)

Since the late 1980s, intersex adults and activists have critiqued the clinical recommendations defined in the 1950s to treat children born with ‘ambiguous genitalia’ with normalising medicine. While their struggles continue, in particular to halt the practice of genital surgery in early infancy, some European surgeons travel to African countries to transfer standards of care that have become highly controversial in the North, including in the medical community. Simple disapproval of these tours as ‘surgical safaris’ forecloses the possibility of analysing (...) more complex situations in which the so-called transfer of competence involves surgeons who promote ‘less cutting and more talking’. Such is the case – and the interest – of the surgical missions in West Africa in which I conducted recent fieldwork, accompanying a team of paediatric surgeons from a European university hospital collaborating with a renowned international NGO. This article analyses the ways in which a variation of sex development called hypospadias is framed and managed in this context through what I call a surgical script for hypospadias. I examine the conditions of (im-)possibility for Northern surgeons to operationalise, and sometimes revise, this script at the missions (but also closer to home). I discuss what the surgeons do in practice to reflect critically on the normative work of the surgical script for hypospadias as a social script on morphological ideals of sex, gender and reproductive heterosexuality. I consider in what sense genital surgery can be said to (re-)construct ‘normal’-looking genitalia, but also, fundamentally, the very idea of genitalia. (shrink)

It is well-known that Ibn al-Salāh al-Shahrazūrī (d. 643/1245) has an important place in the field of hadith methodology. In this context, it is possible to see Ibn-al Salah’s influence in a large proportion of the hadith terminology. The fact that the term ḥasan was not substantially included in the hadith method studies before Ibn-al Salah and that this concept became widely known in the field after him led to study the contributions of al Salah on the subject of ḥasan (...) hadith and in this regard, his effect on the term ḥasan. As result it was found that authorities such as Shāfiʿī (d. 204/820), ʿAlī b. al-Madīnī (d. 234/848-49), Ahmad b. Hanbal (d. 241/855) used the concept of ḥasan in various meanings before al-Tirmidhī (d. 279/892) who, according to general acceptance, made the term ḥasan famous for its terminological use. However, it is possible to say that ʿAlī b. al-Madīnī was the first to use the terminological meaning of the concept ḥasan. Actually, the fact that Shafii’ used the term ḥasan isnād for an authentic hadith that al-Bukhārī (d. 256/870) and Muslim b. Ḥajjāj (d. 261/875) would later unanimously narrate, and Ahmad b. Hanbal used ḥasan as gharib, is evidence for the unsystematic use of the term in the early periods. Even though, thanks to al-Tirmidhī, an important place was opened for the concept in riwāya literature, there was no serious mention of the term in later hadith methodology. Therefore, it has been seen that hadith scholars considered the term ḥasan within the scope of ṣaḥīḥ or ḍaʻīf hadith, since they accepted the term as an intermediate concept, and for this reason they did not include the term ḥasan among the subjects of hadith methodology until Ibn al-Salāh. An examination of the argument, that one can act upon a ḍaʻīf hadith, would show that ḥasan hadith might have been interpreted within the scope of ḍaʻīf hadith. On the other hand, the fact that some scholars such as Mughulṭāy b. Qilīj (d. 762/1361) state that a hadith would be called ṣaḥīḥ if it is maqbūl with any presumption, and that there is no point in calling such a hadith ḥasan shows that the ḥasan hadith is considered within the scope of ṣaḥīḥ hadith. The fact that hadith methodology scholars did not mention ḥasan hadith before Ibn al-Salāh stems from the ambiguity of the subject. Contrary to his predecessors, Ibn al-Salāh tried to save the term ḥasan from its ambiguity by combining the different specifications put forward by al-Tirmidhī, al-Khaṭṭābī (d. 388/998), and Ibn al-Jawzī (d. 597/1201). The specifications and interpretations of the term presented by Ibn al-Salāh via his meticulous efforts, have also been adopted by his successors. The term ḥasan hadith has gained an important place in the literature of hadith methodology thanks to the views and definitions built on the descriptions and interpretations of Ibn al-Salāh. In this context, while there are those who agree with Ibn al-Salāh’s descriptions and evaluations of the term, there are also those who criticize his remarks on the subject. However, it has been seen that those who criticize Ibn al-Salāh, along with those who follow him, criticized him by following the path drawn by Ibn al-Salāh. Based on this and similar situations, it was concluded that not only the descriptions and comments that Ibn al-Salāh made, but also his style and methods of handling the subject gave direction to the studies on hadith methodology. In addition, it has been observed that the most compact description of the term ḥasan is put forward by Ibn Hajar and today’s studies are predicated on his description. Within this framework, after emphasizing that there are four degrees of maqbūl hadiths, Ibn Hajar defined the two fields, which were covered by two different descriptions of Ibn al-Salāh, as ḥasan li-zatih and lighairih by Ibn al-Ḥajar. (d. 852/1449) By doing so Ibn al-Ḥajar gave the final shape to the ḥasan hadith terms. He also captured the fundamental point where ḥasan hadith differs from the ṣaḥīḥ hadith because the basic point in question, which was not directly stated before, is a slight flaw in the narrator’s grip. At the end of the study, it was concluded that -as al-Dhahabi (d. 748/1348) also stated- it does not seem possible to determine a comprehensive rule that gathers ḥasan hadiths under a single description. Considering the historical context of the term ḥasan, it has been observed that the most effective description of the ḥasan hadith are the terms ḥasan li-zatih and ḥasan lighairih, which were put forward by Ibn Hajar by transforming the dual division mentioned by Ibn al-Salāh into a more understandable form. (shrink)

In addition to the prose works that were copyrighted on the hadith method, poetry studies called Alfīyah also emerged. The main motive behind the naming of the Alfīyahs is to ensure that the information is easily memorized and remembered. For this purpose, Suyūṭī also wrote an Alfīyah named Naẓm al-Durar fī ʻilm al-asar on the method of hadith. Suyūṭī felt the need to write a new Alfīyah himself by considering Ibn al-Ṣalāḥ's ʻUlūm al-ḥadīth and al-ʻIrāqī's Alfīyah named al-Tabṣirah wa al-Tadhkirah. (...) Suyūṭī claimed that his Alfīyah is superior to al-ʻIrāqī's Alfīyah in terms of covering all subjects (Jamʻ), concise style (Ījāz) and composition (Ittisāq). When the Alfīyah is examined, it is seen that 17 subjects of hadith method, which is not included in the works of Ibn al-Ṣalāḥ and ʻIrāqī, has been added to the Alfīyah. On the other hand, it has been determined that the works of scholars such as Ibn Ḥajar were also used in Alfīyah, apart from Ibn al-Ṣalāḥ and ʻIrāqī's Alfīyahs. From this point of view, it should be noted that Alfīyah is not just a summary and poetry activity, but a work containing valuable information in terms of hadith science. In this article, after giving concise information about the Alfīyah literature, the place of Suyūṭī's Naẓm al-Durar fī ʻilm al-asar, who wrote works in almost every field of Islamic sciences, in the hadith literature has been emphasized and his work which became famous with the name Alfīyat al-Suyūṭī has been examined in terms of hadith methodology. (shrink)

In this article, the meaning of concept of sharʿī science gained in the conception of education, which was established in Islamic civilization, was studied. The main problem of the research is to evaluate the idea of education in Islamic Civilization, which is closely related to the concept of sharʿī science, with a false perception that it consists entirely of religious education. The beginning of Islamic Civilization is traced back to descent of the Qur'an. The conception of education that started to (...) emerge after this period is based on the understanding of the Qur'an and hadiths at first. In later times, a wide variety of fields, such as language, literature, logic, wisdom, riyāzat, nature, and astronomy, have been included in the concept of education to encompass the whole existence of the entity. In the following centuries, these fields, which were included in the course curriculum of the madrasahs, were examined in detail in the works of classification of sciences. Therefore, the false perception needs to be reconsidered. For this reason, the article focuses on how the concept of sharʿī science is defined. Historical data analysis method was used to solve the problem. The claim of the article is that the concept of shar′i science has wide perspective to cover the world of meaning, mind and essence of man. As a result, this article, it was determined that the concept of sharʿī science has a meaning to cover the majority of information fields that are subject to instruction in our educational conception.Summary: The formation of the conception of education in Islamic civilization has emerged in the long term through a scientific process. During this time, a rich curriculum on the concept of education was shaped. The sciences that form the curriculum have been diversified in later periods compared to the early periods of Islam. With the advent of the different sciences, which provided this diversification and which were not at first, all the existing sciences were classified according to different perspectives by the ulama (muslim scholars). In the classifications, which have important contributions to the conception of education, the sciences were tried to be introduced and their position in the education life was tried to be explained. The sciences classified have not been dealt with against each other but rather to complement each other in different ways. The distinction of sciences in classification; different approaches such as linguistically, religious, secular, mental, transportation, philosophical and sharʿī have been developed.The concept of sharʿī science, which can be expressed as a general definition of the sciences, is given in almost all of the works related to the classification of sciences, even under the name or different titles. When we look at the classification, it is seen that sharʿī sciences are handled in four different approaches. As the first approach, the sharʿī sciences are among the main elements of main division in the classification. Here, the sharʿī sciences, in general, with the linguistic sciences and mental sciences were included in the top title. In the second approach, there are works in their classification that do not include the sharʿī sciences and the distinction between it. In addition, these works collect the sciences within this scope under other scientific compositions or other names. In the third approach, among the works that give information about the general of the sciences, there are those who mentioned all together without classifying these sciences and others. In the last approach, the sharʿī sciences are seen as the upper description of the knowledge fields that are included in the teaching, which covers the majority of the other sciences except for the linguistic sciences.The approaches presented in the classification of sciences indicate the diversity of the issue. In order to have better understanding of the issue, it is useful to look closely at the meaning of the concept of sharʿī sciences. At this point, three definitions of 2nd, 4th and 12th centuries are given respectively. Firstly, for Jābir b. Hayyān sharʿī science is the most useful politics in terms of religion and the world, because it contains the benefits of the world's interests after death.Secondly, al-Ghazali (d. 505/1111) describes the sharʿī science as the knowledge learned from Şārī ʿ and prophets, but not by the experience and hearing. According to this, the sharʿī science is defined as the knowledge of the sunnah that only gives information about revelation. The information fields outside this definition are also considered as the sciences, which are instrumental in reaching to sharʿī science.The perspective of the third definition of sharʿī science is given by Saçaklızāde (d. 1145/1732). He lists the three definitions made before the time of his life from the specific (hās) to the general (ām). Saçaklızāde gave the aforementioned definition of al-Ghazali in the first sense of the concept of sharʿī science. He points out that the meaning given here is allocated. The second definition belongs to Molla Husraw (d. 885/1480). According to him, the sharʿī science is the sciences that can be reached through the sciences of the Şārīʿ. In other words, it is the sciences that are not used except for obtaining the sciences obtained from Şārīʿ itself. This meaning is a bit more extensive since there are no records as described in al-Ghazali. This definition is also included in the sciences benefited from it. Although it is not the first, there is usūl-i fiqh (Islamic legal theory) within this meaning.In the third definition, sharʿī science is the sciences that form the basis for things arising from Şārīʿ or originating from Şārīʿ. This definition belongs to Ibn Hajar el-Haytamī. He did not consider the partial allocation of the second meaning as given above, and included all the instrument sciences in the definition of sharʿī science. Based on the definitions he gave, three sharʿī science approaches made before the time he lived were listed from specific to general. Thus, in a sense, he depicts the general shape of the sharʿī science perspective. With the approach to generalization, we can say that a sharʿī science perspective that encompasses the majority of the fields involved in education is developing. In the third meaning of sharʿī science, it is seen that the majority of the fields of knowledge in education and training are gathered under one roof. The most important factor gathering the sciences together is the effort to understand the purpose of Şārīʿ, who owns the whole area of existence. The fields of knowledge and sciences needed to achieve this aim can be included in the definition of sharʿī science. The effort to understand the purpose of Şārīʿ is also at the center of the idea of Islamic education. Since there are various dimensions of being, each step taken to understand and learn them is directed in a way to Şārīʿ itself. Whether it is language and literary sciences or other sciences, such as mathematics, physics and philosophies, the aim is to recognize and understand Şārīʿ for the collection of things that fall within the scope of all educational activities. With sharʿī science approach, teaching the whole of the area of existence owned by Allah is possible within the concept of education. In the works written for the education curriculum, it is seen that the perspective covering the majority of the sciences in the definition of third sharʿī science is preserved. First of all, the meaning integrity of the sharʿī science concept has been determined. In the definitions of three different periods given here, it is seen that the approach to the sciences, which are the subject of instruction in education is not exclusive but inclusive. Especially because of the width in the third sense, the majority of the instrument sciences and mental science fields in the curriculum are included in the definition of sharʿī science. (shrink)

Hadiths that have been discussed in this paper consist of narrations regarding divine attributes and having some problematic meanings between supporters of Bişr al-Marīsī and ʿUthmān al-Dārimī. These narrations were mostly accepted denounced (munkar) by Bişr al-Marīsī and his sopporters due to having an anthropormophist and corporealist content about God. They rejected divine attributes according to their understanding of God based on incomparability (tanzīh) which provided by Mutazilite approach towards divine attributes even though they conveyed some features of Ahl al-Ra’y. (...) They found contradicted of attributing human features to God based on their tanzīh understanding, therefore, they interpreted such this kind of narra-tions in terms of their approach or rejected at all. At the other hand, a hard Hadith scholar Uth-man al-Darimi believed that one should accept divine attributes as they are in the Qur’an and Sunna. According to his belief, he considered the explicit meanings of the narrations without interpretation of divine attributes, and based on his perpective he denied Bişr al-Marīsī and his supporters’ interpretations claiming they would cause divesting God of all attributes (ta‘tīl). He argues that these narrations should be taken into considerations based on their explicit mea-nings. The discussions on these hadiths are important due to showing different approaches of scholars from the schools of Ahl al-Ra’y and the ones from Ahl al-Hadith towards the hadith du-ring the period when the main Hadith works were collected. Discussions on the narrations stu-died in this paper reveal two schools’ understandings of divine issues, their approaches to divi-ne attributes, as well inform us their perspectives of hadith in general.Summary: The present paper examines the debates between ʿUthmān al-Dārimī (d. 280/894) and the supporters of Bishr al-Marīsī (d. 218/833) on the divine attributes mentioned in some hadiths in the period when the main hadith books were composed (i.e., III/IXth century). These debates that took place between the scholars of Ahl al-Hadith and Ahl al-Ra’y concern the un-derstanding and interpretation of the hadiths in a certain way.It could be stated that the debates focus on how the hadiths should be understood, or whether it is the explicit meaning of the words or the possible methaphorical meanings beyond them that should be considered.It is worth briefly introducing the parties who discussed the hadiths studied here. The aforementioned discussions about some hadith narrations are between the supporters of Bishr al-Marīsī and ʿUthmān al-Dārimī, one of the important figures of the Ahl al-Hadith who wrote a separate work on these hadiths. This work was written as a rejection of the views of Bishr al-Marīsī and his two students on the attributes of God and some issues regarding hadith.Bishr al-Marīsī was regarded as an important scholar of Kalam who received fiqh education from Abū Yūsuf (d. 182/798). He is a scholar of Ahl al-Ra’y who made scientific dis-cussions with many scholars including Imam al-Shafiʿī (d. 204/820). He was on the council of the Caliph Al-Mamūn (d. 218/833) and had a significant role in the adoption of the idea of the createdness of the Qurʾān (khalq al-Qurʾān).Uthmān al-Dārimī,on the other hand, was a scholar of Ahl al-Hadith who learned ha-dith from the authorities of his era such as Yaḥyā b. Maʿīn (d. 233/847), ʿAlī b. al-Madīnī (d. 234/848), Isḥāq b. Rāhawayh (d. 237/851), and Aḥmad b. Ḥanbal (d. 241/855). Having visited all the important cities for the training of hadith, he learned the hadiths and conveyed them.With the understanding of proving the divine attributes and the opposition of the misin-terpretation of the narratives related to them, the groups advocating the appropriation of these lines in accordance with the understanding of incomparability (tanzīh) have complied the works since the first period. According to ʿUthmān al-Dārimī, the rejection of the divine attributes by Mu'tazila was influential in the emergence of the criticism literature of the Ahl al-Hadith and many authors wrote works in this direction.Regarding a narration by Abū Hurayra, an opponent reports that this narration gives the impression that God has the eyes and ears as we know. ʿUthmān al-Dārimī reports that this hadith proves sight and hearing not the eyes and ear organs. He indicates that God has no like by no means. Therefore, it is slanderous to refer the claim that Allah is made of organs to the Ahl al-Hadith. Abū Dāwūd states that with this hadith the attributes of sight and hearing for God are proved and Jahmiyya’s denial of the divine attributes are rejected.The opponent also considered Abū Hurayra's narration referring to the Prophet: "Faith is from Yemen, wisdom is from Yemen! I feel the breath of your Lord from Yemen!" as denounced (munkar). Because, according to Bishr al-Marīsī and his companions, breath can only come from those with an abdominal cavity, and Allah is free from it. According to ʿUthmān al-Dārimī, the opponent misunderstood. What is meant here is the wind that blows from Yemen and comforts people. In the context of this narration, we see that supporters of Bishr al-Marīsī evaluate the narrative literally, while ʿUthmān al-Dārimī interpret the narrative.Regarding the narration, "You can not approach Allah with something more virtuous than what comes out of it (the Qur'ān)" Ibn al-Saljī reports that Mushabbiha understands this as one with an abdominal cavity and from whom speech comes out. This understanding is in-valid since God is "samad" in the sense that He has no void. With this hadith, it is meant that the Qur'ān comes out of Allah’s presence rather than Allah. According to ʿUthmān al-Dārimī, the real aim of Ibn al-Saljī is to deny God's attribute of speech. There is no doubt that the Qur'ān comes from Him, and those who do not accept it merely deny His attribute of speech.Attributed to Ibn Abbas; The meaning of "yamīn Allah" (the right hand of Allah) in narration "Black Stone (al-ḥajar al-aswad) is the right hand of Allah on earth, handshakes with the people" is not the right hand that we know according to Ibn al-Saljī, it is blessing and grace of Allah. According to ʿUthmān al-Dārimī, who acknowledges that Black Stone is not meant to be a hand, the purpose of Ibn al-Saljī is to deny the two hands mentioned in the verses and ha-diths about Allah with invalid interpretations.ʿUthmān al-Dārimī, who criticized that Ibn al-Saljī quoted from another narration which Ibn Abbās heard from the Prophet, says that such poor narrations should not be spread. In addition, he points out that Ibn al-Saljī's interpretation is ugly and he criticizes it. Because Allah who is mentioned in the narrative is depicted as a young man with curly hair in a green suit. Such a narration is also an untrustworthy narration as it contradicts the authentic narrations of the Prophet. ʿUthmān al-Dārimī, who made this assessment of the narration, rejects the com-ments that the opponent made about the narration. According to the opponent, the phrase "I have come to Allah" means "to come into the presence of Allah in the Garden of Eden." Accor-ding to ʿUthmān al-Dārimī’s understanding, such complicated hadiths should not be only narra-ted.About the narration that are based on the Prophet and he does not know the answer to what he has come to know of himself, then he feels the coolness of his fingers as he puts his hand on his back and learns everything, the opponent evaluates the following: He was not Allah who came to the Prophet, but a well-behaved angel who was being directed by Allah and he was the angel who put his hand. ʿUthmān al-Dārimī rejects this interpretation of that oppo-nent. This comment is also contrary to other authentic hadiths. After he refused to the com-ment of the opponent about relevant narration, ʿUthmān al-Dārimī stated that he could not trust this comment on the basis of the authentic narrations he mentioned.Salaf scholars have preferred to be silent in this regard, as it is seen among the most difficult subjects to talk about divine attributes. However, subsequent generations have held dif-ferent paths in this regard. The basic approaches to understanding the divine attributes can be summarized in three main titles: tafwīd, tashbīh, and ta’wīl. Tafwīd is the path adopted by the early salaf scholars and means to leaving the knowledge about Allah’s entity and attributes to His knowledge. Tashbīh means to compare Allah to the created or the created to Allah. Ta'wīl is to interpret the Qur'ānic verses and hadiths that give the impression that Allah is like the crea-tures with semantics and rational deduction. The ones who deny the adjectives are called as Muʿattila and those who prove their attributes are called as Sifatiyya. According to Ahl al-Ra’y, it is necessary to appropriately make interpretation (ta'wīl) of the attributes giving the impression of anthropomorphism in terms of the dictionary. In the divine attributes, Muʿtazila advoca-ted the incomparability (tanzīh), whereas Ashʿariyya and Māturīdiyya adopted interpretation in accordance with incomparability. Mushabbiha and the Wahhābī-Salafī understanding has also taken the expressions regarding divine attributes with their explicit meanings.The debate between the scholars who lived in the ages II/VIII and III/IX, when the most important works are composed in the science of hadith, is important in that it is the first turn. In addition to this, the debate also contains important information on the approach to the Qur'ānic verses and hadiths, in that it shows two basic approaches, one of which represents the school of Ahl al-Ra’y, and the other represents the school of Ahl al-Hadith.ʿUthmān al-Dārimī generally advocates adhering to the explicit meaning of the narra-tion, while Bishr al-Marīsī and his companions criticize the narration labeling it as denied (mun-kar) or making an interpretation. On rare occasions, the places where ʿUthmān al-Dārimī re-jects the narration and makes interpretation, or where Bishr al-Marīsī and his companions de-fend the narrative can be seen.Interpretations made by Bishr al-Marīsī on the problematic narratives have influenced on the next scholars. Alongside Muʿtazilite scholars such as al-Jubbāʾī (d. 303/916), Qāḍī ʿAbd al-Jabbār (d. 415/1024) and Abū l-Ḥusayn al-Baṣrī (d. 436/1044), his interpretations have been quoted by Sunni scholars such as al-Ghazālī (d. 505/1111), Ibn ʿAqīl (d. 513/1119) and Fakhr al-Dīn al-Rāzī (d. 606/1210).The fact that the truth can be put forward in the science of hadith, which is based on the narration, does not favor one of the "narration" and "ra’y", it should be kept in mind that both of these depend on the proper and balanced use of both. To reveal the truth, the narration is in need of the opinion and the opinion (ra’y) is in need of the narration. Narration and opinion sho-uld be seen as complementary elements, not each other's opponents. (shrink)

Resumen El objetivo principal de este artículo es analizar el comportamiento de cinco periódicos españoles que trataron ampliamente un acto de habla proferido por el rey de España Juan Carlos I el día 19 de abril de 2012. Se trata de una petición de disculpas al pueblo español por la participación en un safari africano: “Lo siento mucho. Me he equivocado y no volverá a ocurrir”. La importante crítica social hizo que la figura del monarca fuera cuestionada en amplios (...) sectores de la vida pública española. El hecho, excepcional por la naturaleza de quien lo protagonizó, adquirió por ello una gran relevancia mediática. Los periódicos contemplados para este estudio colaboraron en la restauración de la imagen real, una vez que fueron mayoritariamente aceptadas las disculpas. Se propone, por todo ello, el concepto de cortesía ideológica como un mecanismo estratégico fomentado a través del lenguaje periodístico. (shrink)

This study is an exploration of the Hagar narrative from the perspective of African Womanist Theology. The article focuses on the spirituality of Hagar before and after her captivity (Gn 16). The research takes an Afrocentric perspective and uses a postcolonial lens to comment on the preceding text as well as consider how this story is captured in Judaism, Christianity and Islam. At the core of the article is an attempt at reclaiming the African in Hagar who is largely portrayed (...) in the stories of Sarah and Abraham within a Hebrew perspective which itself is arguably imperial. The aim is to inspire modern African women (and in the diaspora) to reclaim their African spirituality within their stories and experiences. Summarily, the article is a critique of the colonial project, slavery and its legacies in dehumanising and disenfranchising people and African knowledge systems. The article is structured as follows: firstly, it introduces the Hagar and/or Hajar traditions from the perspectives of Judaism, Christianity and Islam. Secondly, it takes a step back to consider Hagar’s identity as an Egyptian princess before she encountered Sarah and Abraham. The article also discusses how Hagar’s past in Egypt had a bearing on her spiritual encounters when she and her son Ishmael and/or Ismail were exiled. Finally, the article concludes with a recommendation for continued reflection on an African spirituality narrative of the Hagar traditions alongside the predominant narratives from Abrahamic religions.Contribution: This article demonstrates that the religious scriptures must be read from liberation perspectives such as the postcolonial paradigm to inspire the recovery of authentic experiences of the oppressed and displaced, and it is an inspiration to African women to reclaim their true identity and spirituality. (shrink)

The type of ‘Al-isnād al-āli’ (higher chain of authority) which has great importance for the science of ḥadīths that constitutes the second best source of the Islam, expresses the value in terms of its proximity to the period of the Prophet Muhammad (peace be upon him). If ḥadīth has ‘al-isnād al-āli’ in the works of the scholars provides us with assurance on the intend of the ḥadīth. For this reason, the values of the works of those authors who have constructed (...) their works with al-isnād al-āli undoubted in the science of ḥadīth. However the work of Abu al-Jahm al-Bāhilī’s (d. 228/842) named al-Juz‘ had that kind of ḥadīth, it has not appreciated by scholars, he could not get enough attention in his period and after it. His work contains famous scholar al-Layth Ibn Sa‘d’s (d. 175/791) narrative who claimed by ḥadīth scholars that his students neglected and omitted his ḥadīths and knowledge. Al-Layth Ibn Sa‘d was known doing transmission by written copies. The similarity of al-Layth Ibn Sa‘d narrations in al-Juz‘ with al-Layth narrations, which are also found in other sources, strengthens the claims of the existence of a narrative process based on the written texts in the early periods. In this study, these transfers of Abu al-Jahm reflected on other works will be examined and tried to build narrations of his teacher al-Layth Ibn Sa‘d. country, we can say that the article will contribute to the studies of the history of religions.Summary: Ḥadīth works written in the third century of hijri are the most distinguished sources. The most fundamental works in the science of ḥadīth were written in this time. In the following period, numerous studies have been committed to paper on them. One of the eminent works is the named al-Juz’, which belongs to Abu al-Jahm al-Bāhilī (d. 228/842). The author was not a person that was taken into consideration much during his time. It is possible to that he has been criticized about his scientific proficiency (al-Jarh). Nevertheless, al-Juz’ attracts attention due to the fact that it contains the type of ‘al-Isnād al-āli’ (higher chain of authority). Al-Isnād al-āli, which means access with the least number of narration from the author to the Prophet has very major role to determining of being dependable and certainty of the ḥadīths. The work of Abu al-Jahm which contains the ‘al-Isnād al-āli’ did not attract enough attention. However, another value of the al-Juz‘ is that its been included the narration of famous muhaddith Al-Layth Ibn Sa'd (d. 175/791). He is one of the valued mujtahid imams who have played an active and important role in second century of hijri. Al-Layth's narrations have been available insufficient amount present day. At this point the al-Juz‘ of Abu al-Jahm has great important because it contains many narrations of his shaykh Al-Layth Ibn Sa'd.The Juz‘ seems to has attracted the attention of the ḥadīths scholars in the following period. Indeed, various authors had the get authorization to narrate al-Juz‘. Furthermore, it is also known that some scholar in his period utilized his narration in their own study. For in¬stance, it was declared by Ibn Ḥajar (d. 852/1449) that al-Bukhārī (d. 256/870) had a narra¬tion belonging to Abu al-Jahm in his work ‘al-Ṣaḥīḥ al-Bukhārī’ with a muʻallaq chain (Omit¬ting his name). In the following periods, we come across famous muhaddith such as Aḥmad b. Ḥanbal (d. 241/855), al-Ṭabaranī (d. 360/971), Abū Bakr al-Marwazī (d. 292/905), al-Dāraquṭnī (d.385/995) and al-Bayhaqī (d. 458/1066) who received qualify of Juz's narra¬tion. Although the narrations of Abu al-Jahm are included in the prominent works of schol¬ars, it is clearly seems that the Juz‘ had not enough value except being procure as a written text. As far as we determined there are eleven narration of Abu al-Jahm in the main ḥadīth sources. In addition, we detected that some studies which contain some ḥadīth of al-Juz’ are list them in the same layout and order. This situation indicates that al-Juz’ is owned by these people as a duplicated edition and they narrated by not only orally transmitted but also spread by writing copy. This inference strengthens the theory which conceived by Modern researcher Fuad Sezgin (1924-2018) that ḥadīth transmission had conducted not only through oral transfer but also through written copies.Even though he lived in a very active time of oral transmission of ḥadīth and the time of specific journey for learning and pursuing ḥadīth, it is seen that Abu al-Jahm formed his Juz‘ from the ḥadīths that he procured only from his six shaykhs. That was quite less amount in that period. Juz‘, has an ʿAlāʾ al-Rijāl classification (ranked according to narrators) as ex¬pected in his period method. Abu al-Jahm began his study with his shaykh Al-Layth Ibn Sa'd’s narration, then completed with Sufyān ibn ʿUyayna’s. Juz‘ includes 112 ḥadīths. Ex¬cept two muʻallaq isnāds (omitting one or more narrators), all of ḥadīth has muttaṣil isnāds (narrators in the chain connected each other without omitting). Al-Juz‘ available nowadays in a published form. It seems that some of ḥadīth datas included in the Juz‘ have content against Islamic juris-prudential judgements. For example, the Prophet’s sayings ‘One or two swallow of breast milk does not make haram’ and ‘Nobody can fast or pilgrimage for the benefit of someone else’; allowing to Subay‘a al-Aslamī to marry without waiting her ‘iddah (waiting period of a woman after the death of her husband or divorce); when she gave birth, ʿUthmān b. ʿAffān’s permission to al-Rubay‘a bint Mu‘avvidh not to wait her ‘iddah; when ʿAbd Allāh b. ʿUmar has nasal bleeding he leaves the prayer, goes to wash, then back and continue where he leave off, without taking ablution; and describing marriage with polytheist women as for¬bidden (ḥarām). Of course, all this information must be examined within the framework of Islamic jurisprudence. However, Abu al-Jahm stands alone (tafarrūd) in such issues, it can be seen as the reasons to be recognized as a censured person (majrūḥ).Al-Juz‘ included 66 isnāds of Al-Layth Ibn Sa'd’s narration. Therefore it leaves behind all the works that compile the narration of Ibn Sa'd. That is why, we hypothesize that Juz‘ is a form of Al-Layth’s study that has survived to the present days. As a matter of fact, the muhaddiths who included the narrations of Al-Layth in their works, especially Ibn ḳuṭlūbughā could not ignore the Juz‘ of Abu al-Jahm; on the contrary, they took it as reference. In this case, it should be said that Abu al-Jahm al-Bāhilī is a loyal follower of Al-Layth and the word at¬tributed to Imām Shāfi‘ī and characterizing Al-Layth’s followers with disloyalty is invalid. (shrink)

Department of Mathematics education curriculum implementation Based KKNI who have not provided the container development of character education for students. This can be seen from the learning process in college that still relies on aspects of increased knowledge. Achievement of learning on aspects of attitudes / values ​​still are administrative without being pushed on the feasibility of value investment education daily life. Applied learning models are still oriented to conventional learning eg discussions, lectures, discussion and assignment. It is necessary to (...) present innovations in the learning model for students. Model-oriented learning in the context of nationalism (educational values ​​Ki Hadjar Dewantara). so that by applying the learning model of value investment Ki Hajar Dewantara education can increase educational purposes at universities. The method used in this study is quasi-experimental design with a Two-Group Test post-only design. The population in this study that students of Department of Mathematics Education. The sample research nonprobability sampling using purposive sampling technique. Experiments in which the class is used as the Class A total of 39 students and the class is a class B control as many as 33 students. Results of research dianataranya that the student response to the application of learning models planting educational values ​​Ki Hadjar Dewantara is quite good. Students learning attitude was quite good with a big achievement average score of 64.41. Effect of application of learning models planting educational values ​​Ki Hadjar Dewantara attitude towards learning in mathematics education majors and significant effect on average there are differences in learning outcomes experimental class is higher than population control class learning outcomes. It states that the application of learning models planting educational values ​​Ki Hadjar Dewantara effectively implemented in the Department of Mathematics Education. (shrink)

Peran dunia pendidikan menjadi penting dalam membangun peradaban bangsa yang didasarkan atas jati diri dan karakter bangsa. Tema Hari Pendidikan Nasional Tahun 2012 ini adalah “Bangkitnya Generasi Emas Indonesia”. Tema ini sejalan dengan hakikat pendidikan yang telah ditekankan oleh Bapak Pendidikan Nasional yaitu Ki Hajar Dewantoro. Melalui pembangunan karakter bangsa, diharapkan dapat menciptakan manusia Indonesia yang unggul. Dalam penelitian ini, mengembangkan 6 (enam) nilai karakteristik yang wajib tertanam pada setiap diri mahasiswa. Karakteristik tersebut ditanamkan melalui proses perkuliahan yang diselenggarakan (...) selama 1 semester pada Mata Kuliah Matematika 1 di Jurusan PGMI Fakultas Tarbiyah Tahun Pelajaran 2011-2012. Pada mata kuliah ini, pendidikan karakter didekati melalui pemecahan masalah, yang merupakan bagian penting yang harus diajarkan kepada peserta didik. Pendekatan yang dilakukan adalah dengan metode inkulkasi (penanaman), yang ditempuh dengan memperhatikan perbedaan pada masing-masing peserta didik. Di sinilah penggolongan tipe kepribadian akan bermanfaat untuk menghargai perbedaan, sehingga bermanfaat bagi penunjang keberhasilan pembelajaran. Hasil yang diharapkan dari pembelajaran ini adalah peserta didik mampu memecahkan masalah dalam kehidupannya, dengan didasari oleh nilai yang sekaligus akan dapat mendukung pembangunan karakternya, sehingga pada akhirnya pendidikan karakter dapat tertanam. (shrink)

This chapter is a science fiction story about a hunter named Eckels, who pays money to join a hunting party that will travel back to the late Jurassic Era, on a guided safari to kill a Tyrannosaurus rex. Although Eckels is initially excited about the hunt, when the monstrous Tyrannosaur approaches, he loses his nerve. Travis tells him he cannot leave, but Eckels panics, steps off the path and runs into the forest. Realizing that Eckels has fallen off the (...) path, Travis threatens to leave him in the past unless he removes the bullets from the dinosaur's body, as they cannot be left behind. He frantically pleads with Travis to take him back into the past to undo the damage, but Travis explains that the time machine cannot return to any point in time that has already been visited. Travis raises his gun, and there is “a sound of thunder”. (shrink)

Approximately 48 hours ago, knowing that I would, Lord willing, be stand- ing here on this podium two days hence, I tapped http://www.fsf.org into Safari in order to begin learning at least something about the Free Software Movement (FSM). My online education has been augmented by many propo- nents of FSM in attendance at this conference, including Richard Stallman. What I have learned is that this movement is populated by a lot of seem- ingly well-intentioned people who are, at (...) least for the time being, utterly irrational, or worse. In wanting to point out why logic has heretofore been lost on the folks in question, I find within my command an embarrassment of riches. The five minutes at my disposal here is slim indeed, but nonetheless sufficient to reveal the untenability of FSM to those not gripped by an ide- ology: I shall mention here just a needle of fatal truth from the vast supply before me. (shrink)

Animals today and tomorrow -- What makes an argument? -- Should animals be used in rodeo sports? -- Should animals be kept as pets? -- Should zoos and safari parks be banned?

In the ḥadīth sources it is being conveyed that the companions (ṣaḥāba) refrained from asking questions to the Prophet. This situation is generally associated with the verse of sūrat al-Māʾida 5:101. An-Navvās b. Samʿān (d. 50/670), Abū Umāma al-Bāhilī (d. 86/705) and Anas b. Mālik (d. 93/711-12) are among the companions who consider this situation as the ban on the asking questions. The concern that asking questions may cause additional obligations that were not presumed to be obligatory also attracts attention (...) in these records. Keeping all numerous questions addressed to the Prophet in mind we may ask if there is a Prophetic prohibition on asking questions. We will seek an answer to this question, which constitutes the main axis of this article, especially in the framework of the narrations mentioned among the reasons of the al-Māʾida 101. We will evaluate the information concerned in their historical context and internal coherence inductively. Our investigation differs in this respect from the investigations, which dealt with the disapproval of excessive and unnecessary questions. As a result of our research, we think that it is possible to talk about a ban on asking questions about religious issues in the last three years of the Medina period. We will first discuss the dating and nature of this ban, from which only Bedouin and visitors who come to Madina were excluded. Then, we especially will evaluate the theological consequences of answer of the Prophet, which mentioned in the same context, of whether the pilgrimage is religious duty for every year. In the last part of the article, the prohibition of asking questions will be discussed in the light of Hans-Georg Gadamer’s principle “Der hermeneutische Vorrang der Frage”, which deals with the effect of the questions on the direction and nature of the answer.Summary: It is reported in Qurʾān and Ḥadīth that the Prophet Muḥammad (PBUH) was asked a lot of questions and he responded based on the revealed knowledge or his own. He did not like the questions which remain outside of the daily religious life like the questions whether he is able to know the end of the world or to show miracle. There are some reports which covey that the Prophet frowned upon some questions because they could cause new assignments or lead to complicate the existing ones. The Companions like an-Nawwās b- Samʿān (d. 50/670), Abū Umāma al-Bāhilī (d. 86/705) and Anas b. Mālik (d. 93/711-12) have been describing this situation as the ban of asking of religious implications.This issue which companions formulated exactly as the ban of the asking questions was regarded in research until now just as the depreciation of the Prophet upon the unnecessary questions. In this interpretation the idea played a role that the ban of the asking may not conform to the religious pedagogic of the Prophet and the real existence of a lot of asked questions contradict that. Therefore the imperative “do not ask” in al-Māʾida 5:101 (O believers, do not ask about things which, if made known to you, may vex you) were interpreted not as the prohibition of the asking questions in real sense, but as just the depreciation of the unnecessary questions.We argue that it is possible to talk about a prohibition of the asking questions in real sense. We are of the view that the asking to religious matters was prohibited in the last years of the Medina period. In a time of Madina period when the fundamental principles of Islam emerged the questions of companions let the Prophet think that they may lead to additional religious obligations. Therefore the Prophet warned his companions in these words: “Do not ask me about the details of the things which I do not mention to you” and “Allāh Taʿālā has remained silent about some things, out of compassion for you, not forgetfulness so do not seek after them.”The imperative “do not ask” in al-Māʾida 5:101 has to been understood in the light of the Prophet’s advice as quoted above. According to the expressions of the companions reported in hadith collections, it is obvious that the imperative “do not ask” signifies not only “do not ask unnecessary questions”, but “do not ask questions related to theology matters in general”.Anas b. Mālik served the Prophet nine or ten years and was not criticised by the Prophet anytime. A companion like Anas cannot have refrained from the asking questions because they may be unnecessary. Anas interpreted “ do not ask” in al-Māʾida 5:101 in words: “We were forbidden in the Qurʾān that we ask the Prophet anything". Anas’s observation reveals that the companions considered the “do not ask” in al-Māʾida 5:101 as a general prohibition for the questions to religious issue.According to our research it seems this ban was promulgated in last three years of Medina Period, and Bedouin and visitors were excluded. Al-Nawwās b. Samʿān noticed that the ban of the asking questions was only for the residents in Medina: “I was in Medina one year. The reason why I did not stay in Medina was my wish to ask the Prophet a religious issue. So, whoever stayed in Medina was not permitted to ask the Prophet questions.” Abū Umāma al-Bāhilī interpreted the ban of the asking in al-Māʾida 5:101 as a general ban. He reported that the companions give a garment (burda) as gift to a Bedouin in order to let him ask the Prophet questions. The ban on asking questions in Medina was not related to unnecessary questions. It was indeed related to the questions that might have caused addition to already well-defined obligatory rulings in Islam. Accordingly, the questions became unnecessary because they were asked in the time of revelation. With the ban of the asking the Prophet questions accentuated that God and his Messenger are aware what necessary and what was not. It means that God can intervene if it is necessary. For that they do not need ask the Prophet. Aṭ-Ṭabarī, al-Qurṭubī, en-Nawawī, Ibn RaJab el-Ḥanbalī and Ibn Ḥajar al-ʿAsqalānī are the scholars who interpreted the ban of asking in this general sense.We especially will evaluate the theological consequences of the Prophet’s response, as reported in the sources: “ If I said yes, the pilgrimage will be a religious duty for every year.” Here one may not misconstrue that the Prophet could determine the religious obligations arbitrarily. He meant that the believers have to practice only that which were revealed to them. The Prophet wanted to teach his followers the principle that became essential rule of Islamic jurisprudence: “What is not forbidden is permitted”.The Prophet did not perform tarāwīḥ-prayer in congregation in the month of fasting due to the apprehension that it might become obligatory for the believers and they would not be able to follow it. In this human reaction of the Prophet we see that the Prophet did not consider himself as the founder of the Islamic norms. In this context the following questions are important: Does God consider the human questions when making something obligatory? Is God influenceable in terms of His orders? Ibn Ḥajar observes: The scholars of Ahl al-Sunnah accept the causality in terms of the Islamic norms. Accordingly something can become a religious norm because the humans asked about that. But God’s decision does not depend on the humans. God can consider human questions, if He so wills. (shrink)