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)

Organ donation is a life-saving process for patients suffering from an advanced organ failure. A disparity between donated organs and required organs for transplantation is one of the major problems in Iran. Since personal attitudes about organ donation is a main factor influencing willingness to donate organ, the present study sought to provide a deeper understanding of the attitudes of university students in Iran regarding organ donation. This qualitative study was conducted in 2016. Semi-structured interviews were held for collecting data (...) from eighty five students from various universities in Hamadan city, Iran. Using a purposive sampling method, the students were selected based on the maximum variation. The content analysis method was used for data analysis by the research team and criteria for the study’s rigor was considered. Overall, the students had positive attitudes toward organ donation by brain-dead patients. Nevertheless, not of them stated that they would become an organ donor. During the data analysis, 376 primary codes, 13 categories, and 6 themes were developed. Themes were “cognitive readiness”, “mediators of decision making”, “beliefs and motivations”, “interactions with the health system”, “dependency”, and “integrity of the body”. Also, thirteen sub-themes were developed. Many factors influence the students’ attitudes toward organ donation. Identification and explanation of these factors can help healthcare managers and policymakers for planning and improving the organ donation culture in the society. (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)

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)

The social impact of robotics applied to domains such as education, religion, nursing, and therapy across the world depends on the level of technology as well as the culture in which it is used. By studying how robots are used in Iran, a technologically-savvy country with a long history and a rich culture, we explore their possible impact on interrelated areas of religious and ethical features in education in an Islamic society. To accomplish this task, a preliminary exploratory study was (...) conducted using two social robots as teaching assistants in Islamic religion classes for 42 elementary students. More than 90% of the participants in the study absolutely preferred the robot-assisted religion class over one taught by a human. Building on the results from the students’ viewpoints and exam scores, the acceptability and potential of using social robots in the education of Islamic religious concepts in Iran are further discussed in this paper. (shrink)

The issue of the article is whether the experience of Beauty or love in Plato can be considered as some kind of religious experience. First, the article describes different views on the religious experience. Then it deals with Plato's view on beauty and love and their relationship. finally, demonstrating the divinity of Beauty in Plato, the article shows that if religious experience is an encounter of the experiencer with the divine being, or in religious term God, that manifests itself in (...) various forms, and that encounter is accompanied by a direct conscious of the divine being, then the experience of Beauty or love in Plato can be considered as a kind of religious experience. The article merely claims that the experience of Beauty or love is an instance of religious experience, and it does not have any epistemological view on religious experience, however, any epistemological view on religious experience logically includes the experience of Beauty or love. -/- Key words: religious experience, beauty, love, divinity, Plato . (shrink)

In the present paper, I investigate the ways in which the grammar of God-talk in David B. Burrell’s philosophical theology comes to meet Muhammad Husiyn-i Tabatabai’s account of divine names, which has been developed in his theory of religious language. I begin the first part of the paper by introducing Tabatabai’s innovative articulation of the concept of Mental Construct and its relevance to his account of language and meaning. I, then, clarify how he proceeds to elucidate his conception of religious (...) language in terms of what he calls ‘focal meaning’, i.e. his idea of a true sense underlying the application of a word. In the second part of the article, Burrell’s methodology of God-talk is introduced and briefly discussed, before proceeding with interlocutory explanations as well as an examination of Tabatabai’s semantics of divine names. On the basis of Burrellian reading of via analogia, I propose a novel interpretation of the principle of focal meaning. This interpretation is particularly concerned with the most appropriate manner in which we can comprehend the literality of religious language. I conclude by explaining the way in which Burrell’s analysis is useful and elucidating for a contemporary interpretation of Tabatabai’s work. (shrink)

Aristotle’s theology is founded upon his physical studies. Aristotle, originally following the goal of pre-Socratic natural philosophers, has organized a set of philosophical concepts including ousia, matter, form, potentiality, actuality and entelechia to explain natural changes and motions. His way of study, therefore, is based on experience and observation. In this way, he has proved the existence of an unmoved mover and presented a concept of God. Yet, the failures and ambiguities of the concepts, their essential state of naturality and (...) Aristotle`s main mental concern in solving the problem of nature have led to an ambiguous and defective view in the field. (shrink)

The current rise in new religions and the growing popularity of New Ageism is concomitant with an increasingly anti-philosophical sentiment marking our contemporary situation. More specifically, it is philosophical and psychoanalytic reason that has lost standing faced with the triumph of post-secular "spirituality". Combatting this trend, this treatise develops a theoretical apparatus based on Hegelian speculative reason and Lacanian psychoanalysis. With the aid of this theoretical apparatus, the book argues how certain conceptual pairs appear opposed through an operation of misrecognition (...) christened, following Hegel, as "diremption". The failure to reckon with identities-in-difference relegates the subject to more vicious contradictions that define central aspects of our contemporary predicament. The repeated thesis of the treatise is that the deadlocks marking our contemporary situation require renewed engagement with dialectical thinking beyond the impasses of common understanding. Only by embarking on this philosophical-psychoanalytic "path of despair" will we stand a chance of achieving "joyful wisdom". Developing a unique dialectical theory based on readings of Hegel, Lacan and Zizek, in order to address various philosophical and psychoanalytic questions, this book will be of great interest to anyone interested in German idealism and/or psychoanalytic theory. (shrink)

Philosophy After Lacan: Politics, Science and Art brings together reflections on contemporary philosophy inspired by and in dialogue with Lacanian theory. Rather than focus on the thinkers who came before Lacan, the editors maintain attention on innovations in contemporary philosophy that owe their emergence to complimentary, critical, direct, or tangential engagement with Lacan. This collection makes one of the first concerted efforts to expand discussions between psychoanalysis and more recent philosophical thinkers while gathering chapters by some of the leading philosophical (...) voices of the present moment. With contributors from around the world, this book has international appeal and is unique in its emphasis on contemporary philosophies inspired or influenced by Lacan. Philosophy After Lacan will not only appeal to psychotherapists and psychoanalysts, but also to students and professors of philosophy, critical theory, psychology, politics, history, and literature. (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)

The notion of social welfare was created by the paradigm shift from duty‐based to right‐based morality, in which the satisfaction of human needs is a right in line with preserving human dignity. This paper investigates Kant’s view on social welfare in light of redistribution policy. Kant bases his political philosophy on external freedom. Notwithstanding the ethical principles of his philosophy, he is the first prominent thinker to clearly emphasize the necessity of a redistribution policy by the government toward providing for (...) the needs of the poor and the needy. The important question remaining is whether or not the Kantian ideas of external freedom and redistribution for the sake of satisfying the right to social welfare can reach a compromise. It seems that Kant believes the redistribution policy to be not the right of the poor to be provided welfare by the state, but the right of the state, and as such, the states' right to task the people with providing for the welfare of the poor. Such a policy challenges the freedom of the wealthier class and apparently leads to an inconsistency between the two pillars of Kant’s sociopolitical philosophy. The current paper aims to find Kant’s response to this challenge by referring to his scattered arguments. (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)

This study aims to assess the localization of Schema.org for manuscript description in the Iranian-Islamic information context using documentary and qualitative content analysis. The schema.org introduces schemas for different Web content objects so as to generate structured data. Given that the structure of Schema.org is ontological, the inheritance of the manuscript types from the properties of their parent types, as well as the localization and description of the specific properties of the manuscripts in the Iranian-Islamic information context were investigated in (...) order to improve their indexability and semantic visibility in the Web search engines. The proposed properties specific to the manuscript type and the six proposed properties to be added to the “CreativeWork” type are found to be consistent with other schema properties. In turn, these properties lead to the localization of the existing schema for the manuscript type compatibility with the Iranian-Islamic information context. This schema is also applicable to centers with published records on the Web, and if markup with these properties, their indexability and semantic visibility in Web search engines increases accordingly. The generation of structured data in the Web environment through this schema is deemed to promote the concept of the Semantic Web, and make data and knowledge retrieval easier. (shrink)

The problem of understanding how statistical inference is, and can be, applied in empirical sciences is important for the methodology of science. It is the objective of this paper to gain a better understanding of the role of statistical methods in scientific modeling. The important question of whether the applicability reduces to the representational properties of statistical models is discussed. It will be shown that while the answer to this question is positive, representation in statistical models is not purely structural. (...) In spite of the fact that representation in statistical models is based on the structural similarities between the statistical model and the empirical systems under study, these relationships are shown to be appropriate for representing relations in the target system by agent function, too. A second aspect of the paper involves the claim that agent-based components of statistical modeling are: a) interpretation of random variables, b) selection of the goal of statistical research, and c) selection of estimator properties. To justify these claims, a preliminary discussion will be presented on the role of statistics in modeling, as in regression and other structural models. This role will be explored and realized using a structural viewpoint. Also the role of statistical estimation in statistical modeling is discussed to explain the representational role of models and the inferential role of the agent in modeling. (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)

On meditation practice in Indonesia related to Javanese philosophy.

Javanese philosophy and teachings pertaining perfection of the soul.

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)

Introduction Expressions of Managerial ethics as a clinical phenomenon in Nursing Ethics as expressed by nurse managers were investigated. A coherence could be detected between the concepts and phenomena of Managerial ethics and nurse managers as a context. Background Managerial ethics as a new approach has emerged in the perspective and by prioritizing ethics in the organization has provided the basis for creating and promoting individual and organizational effectiveness. Managers’ and staff’s adherence to professional ethics helps hospitals to achieve their (...) intended goals. Aim The present study aimed to explain nurse managers’ experience of managerial ethics. Research design This qualitative study was conducted based on a phenomenological design in 2022. Participants and research context The participants included 20 nurse managers working in hospitals in Arak, Iran. They were selected by the purposive sampling method which continued until data saturation. Data were collected through semi-structured individual interviews (30–90 min); subsequently, the obtained results were analyzed using the Van Manen six-step approach. Ethical considerations The confidentiality and the right of participants to take part or withdraw from the study were observed during this research. Results The results of the present study were able to demonstrate nurse managers’ lived experience of managerial ethics in the form of five themes of professional ethics, people-oriented management, professional empowerment, excellencism, and patient-centered care. Conclusions As evidenced by the obtained results, nurse managers held a positive view of managerial ethics. They were striving to strongly adhere to ethical principles in nursing management since they contribute greatly to the improved quality of nursing services in care and health settings. Therefore, appropriate policy-making and planning for managerial ethics training are indispensable for all nurses and nursing students. (shrink)

The purpose of this study is to assess the efficacy of transcranial direct current stimulation in patients with treatment-refractory trigeminal neuralgia and examine the utility of neuroimaging methods in identifying markers of such efficacy. Six patients with classical TN refractory to maximal medical treatment, underwent tDCS. All patients underwent pre- and posttreatment functional magnetic resonance imaging during block-design tasks as well as single-shell diffusion MRI acquisition. The precise locations of tDCS electrodes were identified by neuronavigation. Five therapeutic tDCS sessions were (...) carried out for each patient with either anodic or cathodic applications. The Numeric Rating Scale of pain and the Headache Disability Index were used to score the subjective efficacy of treatment. Altered activity of regional sites was identified by fMRI and associated changes in the spinothalamocortical sensory tract were measured by the dMRI indices of fractional anisotropy and mean diffusivity. Fiber counts of the bilateral trigeminal root entry zone were performed as an added measure of fiber loss or recovery. All patients experienced a significant reduction in pain scores with a substantial decline in HDI in the number of contralateral sensory fibers in the STCT with either anodic or cathodic tDCS treatment in four of the six patients. A significant reduction in FA was observed in the ipsilateral REZ in the posttreatment phase in five of the six patients. Preliminary evidence suggests that navigated tDCS presents a promising method for alleviating the pain of TN. Different patterns of activation manifested by anodic and cathodic stimulation require further elaboration to understand their implication. Activation and attenuation of responses at various sites may provide further avenues for condition treatment. (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)

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 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)

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)

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)

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)

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)

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)