Grammar studies on Arabic started with Abu Aswad ad-Duali (d. 69/688) in Basra, the center of science and culture. Grammar studies have improved with scholars such as Khalil b. Ahmed (d. 175/791) and Sibeweyhi (d. 180/796) during the Abbasid period (750-1258). These studies, which continued in the style of commentary and annotation after the Abbasid period, reached its peak in the Ottoman period (1300-1922). One of the scholars who wrote a work in the style of commentary on the science of (...) nahw (syntax) is Ali b. Muhammed b. Mas‘ud al-Bistami al-Shahrudi (d. 875/1470). He became famous with the nickname Musannifak because he started to write books at a young age. 15th-century Ottoman scholar Alaaddin Musannifak Mas‘ud al-Bistami al-Shahrudi (d. 875/1470) grounded the nahw issues, he used the Qur’an, hadith and Arabic theology; he also applied to rational proofs such as qiyas and istishab. In this article, Musannifak’s method of applying only to narrated sources such as the Qur’an, hadith and Arabic words in order to reveal his methods of commentary is discussed. In this context, Musannifak’s method of reference to narrative sources in his commentary has been revealed with a qualitative approach by analysing his work on al-Misbah by Nasir b. Abdiseyyid b. ‘Ali al-Mutarrizi (d. 610/1213), Sharḥ al- Miṣbâḥ fi al-naḥw. (shrink)

İbâdet, bütün akıl sahibi varlıkların Allah'ın varlığını idrak edebilme ve O'na karşı şükretme duygusu olarak tanımlanır. İbadet eylemini incelemek, ibadet edenin doğasını tahlil etmeyi gerektirir. Bu tahlil bizi ibadet eylemine eşlik eden bilgi/kavrayış, niyet/yönelimsellik ve sürecin sonunda ortaya çıkan özgürlükle buluşturur. Bilgi/kavrayış, Kur'an'ın ibâdet olarak işaret ettiği ilişki formuna en derin mânâyı verir. İbadet, Tanrı'nın mutlak yaratıcı iradesini keşfetme ve ona insanî seviyede eşlik etme arzusudur. Allah’ın varlığını ve birliğini bilmeye yapılan çağrı, ibadetin bilgi ve niyet unsuruna en üst seviyede (...) yapılan daveti içerir. Bu davete icabet sırasında devreye giren semboller ve her bir eyleme ibadet sırasında yüklenen anlam, insan yaşamında yeni olgulara hayat verir. Niyet yahut yönelimsellik ise, insanların parçası oldukları doğal nedensel bağları aşma arzusunu içinde barındırır. İnsanın verili olan bu düzeni ve illiyyet bağını aşarak kendine yeni bir ufuk arama çabası ibadetin niyetle ilgili kısmında içerilir. İbadet bir tanınma talebidir. Sonlu varlığın sonluluğunu ve sınırlılığını aşma arzusunu tatmin etmeyi amaçlayan bir ‘ilişki’ eylemidir. Sonlu ile Sonsuz arasındaki bu ilişkinin bilgi zemininde inşa edilmesi, Allah ile insan arasındaki sınırın bulanıklaşmasını değil tam tersine daha belirgin hale gelmesini sağlar. İbadetteki bilme, bilen öznenin her zaman bu sınırların farkında olması demektir. Niyet, sonlu varlığın Sonsuz olanla iletişime geçerek sonluluğun getirdiği değer yitimini dindirme arzusudur. Özgürlük ise sonlu varlığın Sonsuz Olan’la iletişimi yoluyla, kendisini çepeçevre kuşatan bütün kısıtlama ve dayatmalardan azade olma isteğidir. Allah’tan başkasına tapanların bir düşüş, parçalanma ve kayboluş trajedisi yaşamalarının sebebi her zaman bir kısıtın ve dayatmanın nesnesine dönüşmüş olmasındandır. Onun için Allah ısrarla ibadetin sadece kendine yapılmasını talep ederek bu trajediyi bloke etmek istemektedir. İbadetin kabulü için nasıl ibadetten önce yerine getirilmesi gereken şartlar, ibadet sırasında takip edilmesi gereken rükünler varsa, aynı şekilde ibadetten sonra yerine getirilmesi gereken şartlar vardır. Bunlar yapılan ibadetin gerçekten ibadet niteliğine sahip olup olmadığını denetleyen ibadet sonrası kriterlerdir; bu ibadetin fenomenolojisidir: İbadet bireyi kendi iç dünyasında bir itmi’nana kavuşturmalı, kamusal alanda ise ahlakî bir özne olarak inşa etmelidir. (shrink)

ABSTRACT An ethical analysis of Jordan's Clinical Research Law, which became effective in 2001, was performed. Accordingly, this paper discusses the major components, key strengths and weaknesses of this law. As an initial effort, the Law addresses important aspects of research ethics and, hence, should serve as an example for other Arab Countries in the Middle East. Unique aspects of the Law include the requirement that those conducting any study have insurance that can compensate for research injuries and a system (...) of fines and punishments for noncompliance with the Law. There are, however, some key items missing in the Jordanian Law. For example, the Law does not mention the requirement of a favourable assessment of risks and benefits, the fair selection of subjects, or articles regarding the protection of the rights and welfare of children and other vulnerable subjects participating in research. The paper concludes with the suggestion that new amendments should be considered for future revisions of the Clinical Research Law in Jordan. (shrink)

In this paper an Artificial Neural Network (ANN) model, for predicting the category of a tumor was developed and tested. Taking patients’ tests, a number of information gained that influence the classification of the tumor. Such information as age, sex, histologic-type, degree-of-diffe, status of bone, bone-marrow, lung, pleura, peritoneum, liver, brain, skin, neck, supraclavicular, axillar, mediastinum, and abdominal. They were used as input variables for the ANN model. A model based on the Multilayer Perceptron Topology was established and trained using (...) data set which its title is “primary tumor” and was obtained from the University Medical Centre, Institute of Oncology, Ljubljana, Yugoslavia Test data evaluation shows that the ANN model is able to correctly predict the tumor category with 76.67 % accuracy. (shrink)

This book is the culmination of over twenty years of work toward a pedagogical theory that promotes experiential learning of model-laden theory and inquiry in science.

An ethical analysis of Jordan's Clinical Research Law, which became effective in 2001, was performed. Accordingly, this paper discusses the major components, key strengths and weaknesses of this law. As an initial effort, the Law addresses important aspects of research ethics and, hence, should serve as an example for other Arab Countries in the Middle East. Unique aspects of the Law include the requirement that those conducting any study have insurance that can compensate for research injuries and a system of (...) fines and punishments for noncompliance with the Law. There are, however, some key items missing in the Jordanian Law. For example, the Law does not mention the requirement of a favourable assessment of risks and benefits, the fair selection of subjects, or articles regarding the protection of the rights and welfare of children and other vulnerable subjects participating in research. The paper concludes with the suggestion that new amendments should be considered for future revisions of the Clinical Research Law in Jordan. (shrink)

This article discusses two issues of majority-minority relations in deeply divided societies. The first is the legitimacy of the transfer of a homeland minority — along with the territory it inhabits — to a neighboring kin-state against the will of the minority or most of its members. The second is the constitutional validity of legislation that renders citizenship or the right to vote contingent upon an oath of allegiance to the state or to its fundamental attributes. These two interrelated steps, (...) advanced by a central partner in the current government coalition in Israel, are aimed at the Arab-Palestinian minority. This article’s main focus is the examination of Israeli constitutional law safeguards that may prevent the implementation of these initiatives, which I find to be very dangerous. (shrink)

In this paper, Taylor series is used to solve neutrosophic multi-objective programming problem (NMOPP). In the proposed approach, the truth membership, Indeterminacy membership, falsity membership functions associated with each objective of multi-objective programming problems are transformed into a single objective linear programming problem by using a first order Taylor polynomial series. Finally, to illustrate the efficiency of the proposed method, a numerical experiment for supplier selection is given as an application of Taylor series method for solving neutrosophic multi-objective programming problem (...) at end of this paper. (shrink)

It is a common intuition in scientific practice that positive instances confirm. This confirmation, at least based purely on syntactic considerations, is what Nelson Goodman’s ‘Grue Problem’, and more generally the ‘New Riddle’ of Induction, attempt to defeat. One treatment of the Grue Problem has been made along Bayesian lines, wherein the riddle reduces to a question of probability assignments. In this paper, I consider this so-called Bayesian Grue Problem and evaluate how one might proffer a solution to this problem (...) utilizing what I call a phenomenological approach. I argue that this approach to the problem can be successful on the Bayesian framework. (shrink)

The purpose of this paper is to determine whether there is a relationship between a person's degree of religiousness and corporate social responsibility orientation. A total of 411 managers and 506 students from seven universities were surveyed. The statistical analysis showed that religiousness does influence students' orientation toward the economic, ethical, and philanthropic responsibilities of business. It does not, however, have a significant impact upon the managers' attitudes. When the "low religiousness" students and managers were compared, differences were found with (...) respect to the economic, ethical, and philanthropic components of corporate social responsibility. Similar results were obtained when the "high religiousness" students and managers were compared. The implications of these findings are discussed. (shrink)

A leading scholar of humanitarian intervention, Brown (2002) refers to British internal politics to satisfy the influential church and other non-conformist libertarian community leaders, and above all ?undermining Britain's competitors, such as Spain and Portugal, who were still reliant on slave labour to power their economies, as the principal motivation for calls to end the slave trade than any genuine humanitarian concerns of racial equality or global justice?. Drawing on an empirical exploration, this article seeks to draw a parallel between (...) this politics of humanitarian intervention which characterised the abolition movement, albeit rarely recognised in the academic literature, and the British intervention to end the almost 11 year civil war in Sierra Leone. The article concludes with a discussion on the implications of this politics of humanitarian intervention in the reconstruction of post-conflict Sierra Leone. (shrink)

Deizm başından beri kendini ana akım dinî kabullere karşı heterodoks dinî bir kimlik olarak konumlandırmış, felsefe ve teolojinin temel düşünce üretim alanları olan Tanrı tasavvurları, Allah-âlem ilişkisi, din-bilim ilişkisi, kötülük meselesinden kaynaklı ahlakî tartışmalarda geleneksel kabullere aykırı görüşler ileri sürmüştür. Bu yönüyle deizm, dinin kendi içinden bir eleştirisidir. İngiltere’de deizmin babası olarak isimlendirilen E. Herbert of Cherbury’nin deizmin beş ilkesi bu eleştirinin en başat örneğidir. Ona göre; 1. Yüce bir Tanrı vardır, 2. Bu yüce Varlığa ibadet edilmelidir, 3. Erdem ibadetin (...) yarattığı bir değer olduğu için din ve ahlak arasında doğrudan bir ilişki vardır, 4. İnsanlar zayıf yaratıldıkları için tövbe ihtiyacındadırlar; bu da Tanrı’yla iletişime açıklık demektir, 5. Ölümden sonraki hayatta ceza ve mükâfat vardır. Deizmin iddiaları zaman içinde değişikliğe uğramıştır. Bu değişimi, farklı deizm iddialarını tasnif eden ve eleştiren Samuel Clarke’ta görmek mümkündür. Bununla birlikte, deistler şu konularda ortak fikre sahiptirler: imanın kurtarıcılığına karşı bilginin kurtarıcılığı esastır; kurumsal dinî yapılar reddedilmelidir; akıl ve insan doğası yüceltilmelidir; ahlak akılla temellendirilebilir; (vahyin imkânını kabul eden deistlere göre) vahyin doğrusu ile aklın doğrusu uyum içinde olmalıdır. Türkiye’de deistler dini reddetmekten daha çok onun akılla uyumunu talep etmekte, hurafelerden arındırılmasını ve radikal söylemlerden temizlenmesini istemektedirler. Kurumsal dinî otorilerin yerine, insanın aklına ve doğasına yaslanan doğruları önermektedirler. Bu doktrin temeline ek olarak Türkiye’de deizm ilginç veriler ve sonuçlar üretmektedir. Türkiye’de muhafazakâr bir yönetim iş başındayken deizmin artış kaydetmesi çok çarpıcıdır. Kamusal alanda dinin daha fazla görünür olmasına rağmen, deizmin ve sekülerleşmenin artması, din-siyaset ilişkisinin çok sıkı kurulduğu ülkelerde dine yabancılaşma gibi bir sonucun ortaya çıktığı tezini bir kez daha doğrulamış görünmektedir. Bu çalışma deizmin farklı iddialarını dikkate alarak ve Türkiye’de lise öğrencileri arasında yapılan araştırmalara dayanarak şu sonuçları okuyucuyla paylaşmaktadır: Mezhep farklılığının tetiklediği şiddet, radikal söylemler, buyurgan din dili, mitolojik anlatımlar genç zihinleri geleneksel olarak tevarüs ettikleri birikimi yeniden değerlendirmeye itmektedir. Kendilerini dinin dışında konumlandırmak istemeyen bu zihinler, yeni bir dini kimliği tercih etmektedirler. Bu kimlik bugün artık heterodoks bir kimlik olarak kendini göstermektedir. Bu aynı zamanda sekülerleşmiş bir ortodoksinin ortaya çıktığının da açık göstergesidir. (shrink)

This paper is an evaluation and expansion of William Hasker’s transcendental argument against determinism. Hasker’s argument attempts to show that determinism is logically incompatible with rationality and justified belief. Hasker claims this argument to be conclusive given two independent qualifications: first that the argument only applies to a specific form of determinism, and second that the argument rests on a specific conception of rationality. My aim in this paper will be to modify and expand Hasker’s argument such that it (1) (...) applies to the more general deterministic thesis (as defined below), and (2), rests on a modified epistemic conception of rationally unaffirmable beliefs. I will attempt to do (2) by modeling Hasker’s argument after one of Alvin Plantinga’s epistemological arguments against naturalism, and hope to show that such an argumentative model is superior for the conclusion Hasker wishes to bring out. I will begin by explicating Hasker’s argument, and then I will move to the modification and expansion of the argument. (shrink)

O artigo explora as fontes históricas da lenda O riso de Demócrito e o pranto de Heráclito, com destaque para a antiguidade greco-romana e para a modernidade renascentista. É realizado um estudo genealógico da referida lenda, seguido da análise de três obras: as Cartas do Pseudo-Hipócrates (c. século I d.C.) e os discursos oratórios de Antônio Vieira (Le lacrime d'Eraclito) e de Girolamo Cattaneo (Il riso di Democrito) (1674). Diante da tirania da felicidade que se impõe nas sociedades contemporâneas, o (...) resgate desse construto cultural milenar serve como locus de reflexão sobre prudencialidade ética e condição humana. (shrink)

Often, semantic accounts of ethical statements wherein those statements have their truth-conditions linked in some capacity to the mental state of an agent face the difficulty of explaining how it is that moral agents and communities genuinely disagree. However, there are––I shall argue––such semantic theories of ethical statements we can construct that avoid this explanatory deficit, insofar as they are both absolute and dispositional theories. In this paper, I will (i) explore and analyze one such semantic theory, Roderick Firth (1952)’s (...) ‘ideal observer theory’, and its relation to the problem of genuine moral disagreement, and (ii) argue that the theory successfully accounts for genuine moral disagreement in virtue of its being absolute and dispositional. (shrink)

Causal finitism, the view that the causal history of any event must be finite, has garnered much philosophical interest recently—especially because of its applicability to the Kalām cosmological argument. The most prominent argument for causal finitism is the Grim Reaper argument, which attempts to show that, if infinite causal histories are possible, then other paradoxical states of affairs must also be possible. However, this style of argument has been criticized on the grounds of (i) relying on controversial modal principles, and (...) (ii) providing a false diagnosis of the paradoxes involved. In this paper, I develop a new kind of Grim Reaper argument immune to these criticisms. I show that, by using insights from the literature on time travel, causal finitists should instead argue that infinite causal histories are problematically inexplicable, as they entail the possibility of unexplained foiling mechanisms. The fruits of this paper are that (i) a novel supporting argument for the Kalām is developed, and (ii) along the way of building this argument, it is shown that the literatures on time travel and causal finitism are deeply and intimately connected. (shrink)

The Successive Addition Argument (SAA) is one of the key arguments espoused by William Lane Craig for the thesis that the universe began to exist. Recently, Malpass, Mind, 131(523), 786–804 (2021) has developed a challenge to the SAA by way of constructing a counterexample that originates in the work of Fred Dretske. In this paper, I show that the Malpass-Dretske counterexample is in fact no counterexample to the argument. Utilizing a distinction between properties of members and properties of collections, I (...) argue that Malpass’ counterexample has no bearing on the soundness of the SAA. I also develop a novel parity argument against Malpass’ argument that I demonstrate can only be resolved by way of the aforementioned analysis. (shrink)

This article deals with political socialization and political participation, in the context of visiting phenomenon, in Turkey. We took the Ali Baba Tomb in central Sivas and Celtek Baba Tomb in Celtek village as the sample of our study. In the study, political socialization and participation was seen as a dialectical process between individual and society. Visiting phenomenon embodying a rich historical, religious and cultural accumulation is important in that it defines the religious tendency of huge masses. As a matter (...) of fact, they have realized their potitical socialization in a pretty much authentic culture with different interests, duties, roles and positions. At the same time, they have shown their political participation with reference to the religious world of meaning. -/- SUMMARY In the contrast to the secular paradigm, religion continues to keep its reciprocal relations with the whole social system without giving an opportunity to any speculation. Religion and politics are two important fields in which this living relationship is stood for institutional structures. This article focuses on political socialization and political participation in Turkey by taking into consideration the phenomenon of visiting. The question of how the visiting phenomenon provided an input to the political system in terms of political socialization and political participation constitutes the problem of the research. Ali Baba Tomb in the center of Sivas province and Celtek Baba Tomb situated in central Celtek Village were selected as samples for the study. The political socialization and participation were talked with 33 visitors who had been selected randomly from different days between September and December 2015 and were tried to understand the data obtained by semi-standardized interview form. It has been examined in terms of its historical development and orientation of relationship between the visiting phenomenon in the research and the political system. For this reason, the basic methodological acceptance of the research has been to understand and interpret political socialization and participation in its specific environment. In this framework, firstly, the socialization of the sample in the context of family, school, mass communication and social environment was evaluated. Later, it has been tried to understand the religiousness in the context of the visiting through the same group. Their political participation has also been resolved according to the classification of Milbrath and Goel’s hierarchical political participation level through the field of political socialization and religiousness. Finally, this research, which is considered as a singular case study, has been subjected to a systematic and phenomenological analysis according to gender, age, education and belief variables on the basis of data obtained through problem-centered interviewing and participatory observation. The visiting in a phenomenological sense involves a trip and travel made with certain requests to the people who are believed to have been buried in places such as tombs, attributed to certain spiritual powers and virtues. The visiting phenomenon in the field of research had brought a rich historical and cultural content, exceeding a simple grave visit. Today, in the religious and traditional meaning world the traumas caused by the modernization and other socio-psychological thrillers have brought a different interest in Turkish society than ever before. The visiting phenomenon has created a continuity with a perception of sanctity and understanding which were shaped by an interaction with many different cultures, pre-Islamic beliefs and eventually mystical and charismatic personalities. However, the visiting phenomenon according to the severity of the individual and social crises experienced in the modern period has also revealed some variations that included popular patterns in both structural and practical contexts. Thus, the visiting phenomenon today is seen in a change by creating new universes appropriate to tradition in different social categories. In the modern era the influence of this change on the political culture is evident. This effect is generally related to the social structure of Turkish society and manifests itself as a closing within the sense of protection of the world of meaning. The visiting phenomenon, which has a special place in the religious life of very large masses in Turkey, has created a peculiar structure of political socialization and political participation around a profound historical accumulation. The participants have realized their political socialization in a unique cultural environment. This culture was formed in the context of family, school, mass communication and social environment. The dramatic situations that have taken place in the process have brought the important socialization problems in this environment. The community associations, the system of obsolete values, the distorted hierarchical relationships and the insecure environments created no longer lead to the searching for meaning by them. These people, who express themselves not like politics (27 people) at last, instead of expressing politics themselves with ideological concepts like ideological rightist, leftist, Islamist, communities people (ʾumma), Kemalist (5 people), but rather Turkish, Muslim, homeland, nation, human and righteousness as the concepts and words to prefer to identify. This should be a socialization that they carry out by transferring the objective world they created outwardly around a set of meanings to their subjective consciousness again. It should be a socialization again that they carry out by transferring the objective world they created outwardly around a set of meanings to their subjective consciousness. The visitors have carried out a political participation with the accumulation created by this field of political socialization. They saw themselves as often religious and the visiting activity as a sign of religiosity. As a result, the visiting a tomb could have been a simple manifestation of inner happiness and ease in a happy moment or an entertainment as much as it was in distress in this environment. The mystical attitude which is far from the world that many poor people built around the visit has caused them to put reserves in the political institution that represents a secular field. As a matter of fact, the visitors often characterize the world with the terms like empty, lie, trial, and so on. Politics, on the other hand, had been seen as a relationship of interest, cheating and lying. It has been understood that it provides a political input in the framework that Milbrath and Goel conceptualize as audience actions when we look at the political participation of the visiting phenomenon in the Sivas universe. According to this visit, in the sample of the phenomenon 29 people of the participants said that they are not open to the politics while 4 of them said that they are open to the politics. However, given that voting attitudes in the elections, only 2 of the participants did not see this very important; others (31 people) regard voting as a responsibility in the name of country, nation, country or even religion. From time to time, those who say either that they have started to the political discussions or that they have participated in political debates (11 people of them) are less than those who have never attended this kind of debates (22 people). In this sample, the number of people trying to persuade a person to vote for a particular party is 6; the number of people carrying a rosette of a party or hanging the symbols of the party to the house, to the car, was only 4 among those participants. Visiting people usually provide the political socializations in a fatalistic and restrictive environment. Their political participation is also in accord with the symbolic world of this hierarchical structure in which life is defined by certain rules. Therefore, they had produced an unquestionability of the authority as it is in family as well as political institutions. The politics is frightening for them; it is not interested in them and they should be away from it. (shrink)

One of William Lane Craig's key arguments for the finitude of the past is the Successive Addition Argument (SAA). Malpass (2021) has recently developed a novel challenge to the SAA, utilising a thought experiment from the work of Fred Dretske, which is meant to show that it is possible to count to infinity, to argue that there is a counterexample to the SAA's second premise. In this paper, I contend that the Malpass‐Dretske counterexample should not worry advocates of the SAA. (...) First, I argue that one objection Malpass considers—the Potential Infinite Objection—reveals an interesting fact: the SAA's second premise is unnecessarily strong and can be weakened whilst still yielding the same conclusion. Second, I show how another one of the objections considered by Malpass—the Accumulation Objection—is successful, provided some clarification to the SAA's premises. The upshot of both analyses is that we generate two ‘new’ Successive Addition arguments that not only move the dialectic forward, but shed light on deeper assumptions and motivating intuitions concerning the Kalām. (shrink)

In the study of _Lawāmiʿ al-Naẓar_, Ibrahim Safri presents a history of rational sciences in the Maghribī tradition in the seventeenth and eighteenth century. He also presents a critical edition of the work, which can be considered as an introduction to post-Avicennian studies in North Africa.

The term ra ḥ ma/mercy is one of the key terms of the Holy Qur’ ā n and it has many connotations. Two names of God, ra ḥ mān and ra ḥ ῑm and their manifestations are contained in these connotations. So the two names explicitly tackled in our paper. While ra ḥ mān is the proper name indicating the absolute being and the source of all existence, ra ḥ ῑm is much narrower. The exegetical tradition emphasizes that God is (...) ra ḥ mān, i.e. provides existence and sustenance to all creatures in this world while ra ḥ ῑm gives guidance and salvation to those who just deserve it here. Ra ḥ mān and ra ḥ ῑm are used in the Qur’ān asyndetonically, i.e. without the copula wāw ( ﻭ ): in the form of ar-ra ḥ mān ar-ra ḥ ῑm not ar-ra ḥ mān va ’r- ra ḥ ῑm, indicating that these two names signify One (God) and that they appear in His actions simultaneously and instantaneously, not consecutively. Key Terms: Ra ḥ ma/mercy; rule of mercy; principle of hope; divine assistance; heaven and hell. (shrink)