Academic Integrity Literacy is a critical transdisciplinary skill for academic success but many students do not receive this skill in their K-12 years regardless of their schooling system or characteristics of the community they belong to. Numerous research studies in higher education document that high school graduates lack AIL skills, but hardly any studies attempt to empirically investigate students’ K-12 years AIL education experience. Using a mixed-method approach, this study explores university freshmen’s AIL education experience in their K-12 years, and (...) their opinions on the appropriate grade level to introduce AIL education. Of the university freshmen surveyed, roughly 1 in 10 received AIL education in middle school and 1 in 5 during high school. The survey of students’ current university instructors indicates a handful of freshmen have a fair understanding of academic integrity and plagiarism but their combined AIL application capacity, such as adhering to a referencing style and the quality of in-text source attributions in academic writing, is limited. The study results and professional experience allow the author to suggest rigorous AIL instruction and policy development for K-12 institutions to educate, empower and execute AIL education. (shrink)

As ıl adı Ebû Muhammed Abdullah b. Muhammed b. Yusuf b. Abdulmennan El-Hilmi el-Amasi’dir. Daha çok Yusuf Efendizade lakabıyla tanınmı ş tır. 18.yüzyılda ya ş amı ş bir osmanlı alimidir. Osmanlı devletinde kıraat ilminin geli ş mesinde büyük payı vardır. Kıraat sahasında çok sayıda önemli eserler telif etmi ş tir. Dönemin karakeristik özelliklerini yansıtması bakımından en önemli çalı ş malarından birisi de “er-Rediyyetü li’d-Dâd el-Mu’ceme” adlı risalesidir. Bu çalı ş masında saçaklızade diye bilinen el-Mera’ ş i’ye dâd harfinin okunu ş (...) u hakkında cevap vermi ş tir. Saçaklızade’nin “keyfüyetü edai li’d-dâd” adlı risalesi osmanlı alimleri arasında büyük bir polemi ğ e yol açmı ş tır. Bu meyanda kendisine dönemin büyük kıraat âlimlerinden reddiyeler gelmi ş tir. Ş eyhü’l-Kurra müessesinin temsilcil ğ ini yapan Yusuf Efendizade dâd harfini kıraat, tecvid, fıkıh, tefsir ve dil ilimlerine göre de ğ erlendirerek ilmi bir risale yazmı ş tır. Makale, Reis’ul-Kurra Yusuf Efendizade’nin bu risalesini kıraat ilmine bir katkıda bulunmak üzere tahkikli metniyle birlikte sunmayı hedefler. (shrink)

This study seeks to investigate the treatise of Abū al-Hasan b. Abd al-Rahman b. Muhammad al-Khatīb al-Shirbīnī al- Shāfiʻī (d. after 1028/1619) entitled Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" based on the manuscript of the author. Shedding light on the translation of this unknown scholar, as it is evident from the title of the treatise that it contains the interpretation of this verse, which is well known among scholars and commentators as the most (...) comprehensive verse in the Qur’ān. In this tafsīr, Shirbīnī used many exegetical methods such as exegesis of the Qur'ān with the Qur'ān, exegesis of the Qur'ān with the Sunnah, exegesis of the Qur'ān with the sayings of the Companions, and al-tafsīr bi-al-raʼy, as well as tafsīr approaches such as linguistic tafsīr, the science of munāsabāt, and causality of nuzūl to analyze the meanings of the verse in depth. Another feature that increases the importance of this treatise is that al-Shirbīnī refers to the primary source tafsīr books together with their glosses, sometimes quoting from the commentators verbatim, and sometimes making meaning-based quotations from them, which is the most obvious indication of his exegetical ability and scholarly competence. In this work, he adopted a syncretic approach while emphasizing the meanings of the verse and followed an analytical-critical method while examining the subject. For this reason, he analyzed all the words in the verse one by one, dwelt on the meanings and interpretation of the words, and criticized their views after including the views of the commentators. Therefore, he applied the analytical exegesis method very successfully in this work. Accordingly, he analyzed the narrations related to tafsīr and mentioned the Companions' names during the narration. In particular, he analyzed the narrations from Ibn 'Abbas (d. 68/687-88) about the words al-ʻAdl and al-iḥsān, and stated that there was a dispute between the narrations about the phrase al-iḥsān. He took a scientific stance on the derivation of the word "Allah,” debated between those who accepted it and those who rejected it. He stated that the derivation of the word was not satisfactory and reliable. In the tafsīr of the words al-ʻAdl and al-iḥsān, he discussed the isnāds in Muqātil b. Sulayman’s (d.150/767) tafsīr emphasizing that he received the tafsīr of al-ʻAdl from Ibn 'Abbas and the tafsīr of al-iḥsān from 'Ali b. Abī Tālib. This approach is an important example for the isnād analyses of Muqātil b. Sulayman who was criticized for neglecting isnād chains in his tafsīr. He also criticized al-Baydāwī for being influenced by some of Zamakhsharī's sectarian and theological views. He classified the issue of kinship according to usūl, furū', and hawāshī, expanded the meaning of the verse, and insisted that the message of this verse encompasses all relatives, regardless of the degree of kinship. He was influenced by Latāʾif al-Ishārāt, al-Kashshāf, Mafātīhu al-ghayb, al-Baydawī, Hāshiya al-Jurjānī ala al-Kashshāf, and his grandfather al-Khatīb al-Shirbīnī’s (d.977/1570) al-Sirāj al-munīr. (shrink)

"Blanchot is an even greater waste of time than Proust". George Poulet's judgment, in Ann Smock's wry translation, gives pause to anyone who might claim contemporary literary or political relevance for the French writer, critic, and journalist. Poulet writes, "Thus, much more radically even than Proust, Maurice Blanchot appears a man of 'lost time'".1 How does relegating him to such a forgotten past, only accessed involuntarily through missteps, square with his enduring influence over post-war French thought and narrative? Blanchot seems (...) to reject the redemptive abilities attributed to writing from the Phaedrus to Proust. In his thinking, "all anamnesis is radically impossible,"... (shrink)

Jensen’s inequality is one of the fundamental inequalities which has several applications in almost every field of science. In 2003, Mercer gave a variant of Jensen’s inequality which is known as Jensen–Mercer’s inequality. The purpose of this article is to propose new bounds for Csiszár and related divergences by means of Jensen–Mercer’s inequality. Also, we investigate several new bounds for Zipf–Mandelbrot entropy. The idea of this article may further stimulate research on information theory with the help of Jensen–Mercer’s inequality.

Muhammed İzzet Derveze (1888-1984) Filistin direniş hareketi içinde aktif rol alan Arap fikir ve siyaset adamı, müfessir ve tarihçidir. Bu yazı, Merhum Muhammed İzzet Derveze’nin El-Vaʿyu’l-İslāmī dergisinde yayınlanan “Ḥavle’l-İsrāiliyyāt fī Kutubu’t-Tefsīr” adlı makalesinin tercümesidir. 1966 yılında yayınlanan makalede yazar, tefsir kitaplarında var olan akıldışı rivayetleri değerlendirmekte ve bu haberlerin Kur'an'ın asıl mesajını örttüğünü düşündüğü için eleştirmektedir.

When viewed the history of Islamic thought, it is seen that the scholars have made an effort to understand the nature of the speech of God and make sense of it. Essentially, understanding and grasping of the words of God are an effort to look from the physical realm to the metaphysical one. In spite of this fact, the scholars as the indomitable seekers of truth are in search of finding some clues to say about it. While some of them (...) consider the “divine speech” as an attribute of God, many others view it as a divine act. It is also admitted by all of them that whether being attributive or act of God, the reflection of the divine speech is the Qur’ân. In this sense, three views have been put forward on the question of the belonging of the Qur’ânic words. According to the dominant and preferred point of view among these views, Qur’ân belongs to God in terms of wording and meaning. Accordingly, the revelation of the Qur’ân, which was revealed to the Prophet Mohammed consists of both wording and meaning. Therefore, there is no intervention or contribution of Gabriel or Muhammad in constituting of Qur’ân. According to the second approach, the meaning of Qur’ânic text belongs to God, however, its words pertain to Mohammed. This view signals that Gabriel revealed nothing more than the meanings of Qur’ân. Mohammed understands the meanings conveyed to him and then said them in Arabic expression patterns and phrases. According to the third approach, the meanings of Qur’ânic text belongs to God, however, its words pertain to Gabriel. In other words, only meanings of text were given to Gabriel, and its words are formed by him. In the present study, the mentioned approaches which are put forward by scholars about the belonging of Qur’ânic words will be examined in terms of the integrity of the Qur’ân and Tafsir rumors (riwâyât) of the classical period. In a nutshell, it can be said that there is no disagreement among scholars in the field of the belonging of the meanings of Qur’ânic text to God. The main disagreement is whether the Qur’ânic words belong to God, Gabriel or Muhammad. Considering the integrity of Qur’ân and Tafsir rumors regarding to the circumstances of sending down of the Qur’ânic revelation, it has been determined that the prevailing view is more consistent than the other two views. (shrink)

Allah’ın ilk insanı, ilk peygamber yapmak suretiyle, insanoğlu ile iletişim kurmayı ve ona hitap eden vahiyler göndermeyi amaçladığı anlaşılmaktadır. Söz gelimi Tevrât’ı İbranice, İncîl’i Süryanice ve Kur’ân’ı Arapça göndermek suretiyle insanlar tarafından anlaşılmak istemiştir. Bununla birlikte onun İbranice kelâmı, Süryanice sözünden ve Arapça kelâmı da diğer dillerdeki sözünden farklı bir tabiata sahiptir. Bu gerçeklikten hareketle İslâm düşünce-fikir tarihine bakıldığında ilim adamlarının ilâhî kelâmın mâhiyetini, tabiatını anlamak ve bunu anlamlandırmak konusunda bir çabanın içerisine girdikleri görülmektedir. Esasen Allah’ın nasıl bir kelâma sahip (...) olduğunu anlamak ve kavramak, cismanî/fizik âleminden gayrı cismanî/fizikötesine doğru bir bakış çabasıdır. Buna rağmen hakikatin yılmaz arayıcısı insan, bu konuda söyleyecek bir söz bulabilme çabası içindedir. “İlâhî kelâmı”, Allah’ın bir sıfatı olarak değerlendirenler olduğu gibi bunu “ilâhî bir fiil” olarak telakki edenler de bulunmaktadır. İlâhî kelâm sıfatının veya fiilinin tecellîsinin Kur’ân olduğu da ehlince müsellemdir. Kur’ân lafızlarının aidiyeti konusunda başlıca üç görüş ortaya konulmuştur. Bu görüşler içerisinde hâkim ve râcih bakış açısına göre Kur’ân metni, lafız ve mana itibariyle Allah’a aittir. Buna göre Hz. Muhammed’e nâzil olan Kur’ân vahyi hem lafız hem de manadan oluşmaktadır. Bu telakkîyi savunan müelliflere göre vahyin oluşumu ve iletimi konusunda ne Cebrâil’in ne de Hz. Muhammed’in herhangi bir müdahale veya katkısı olmuştur. Dolayısıyla peygamberin vahiy nüzûl sürecinde rolünün tamamen pasif olduğu söylenebilir. Cibrîl, Kur’ân’ı önceden yazılı olarak bulunan bir mekândan, yani levh-i mahfûzdan ezberleyerek veya Allah’tan işiterek ya da Allah’ın lafızları ona vahyetmesiyle Hz. Peygamber’e indirmiştir. İkinci yaklaşıma göre Kur’ân metninin manası Allah’a, lafızları Hz. Peygamber’e aittir. Bu yaklaşıma göre Cebrâil, sadece manaları Hz. Peygamber’e indirmiştir. Hz. Peygamber de kendisine bildirilen manaları kavramış ve onları Arapça ifade kalıplarında söylemiştir. Üçüncü yaklaşıma göre ise Kur’ân’ın manası Allah’a, lafızları Cebrâil’e ait olmaktadır. Yani Cebrâil’e yalnız mana ilkâ edildi ve o lafızları oluşturdu. Bu çalışmada İslâm düşünce tarihinde ilim adamlarının kelâmullâhın tabiatını anlamak ve bunu anlamlandırmak konusunda lafızların aidiyeti konusunda ortaya koydukları söz konusu yaklaşımlar öncelikle deskriptif (tasvîrî/betimleyici) bir üslupla incelenmektedir. Akabinde bu doğrultuda serdedilen yaklaşımlar Kur’ân’ın bütünlüğü ve klasik dönem tefsir merviyyâtı açısından analitik (tahlîlî/istidlâlî) bir bakış açısıyla irdelenmektedir. Denilebilir ki Kur’ân’ın mana yönüyle Allah’a aidiyeti konusunda ilim ehli arasında herhangi bir ihtilâf yoktur. Temel ihtilâf Kur’ân lafızlarının Allah’a mı Cebrâil’e mi yoksa Hz. Muhammed’e mi ait olduğu hususudur. Kur’ân’ın bütünlüğü ve vahyin nüzûl keyfiyetine dair klasik dönem tefsir rivayetleri dikkate alındığında hâkim görüşün diğer iki görüşe göre daha tutarlı olduğu kanaatine ulaşılmaktadır. (shrink)

One of the divine quotations narrated from the timeline of Qur’ānic revelation is seen as a word of Prophet Mohammad in the 30th verse of the surah of al-Furqān. It’s observed that the speaker of this verse is Prophet Mohammad and he complains to God about his tribe which neglects the Qur’ān. In the present study, semantic structure and the meaning area of the phrase “mahjūr”, which is the key word in this verse, the meaning of it in the timeline (...) of Qur’ānic revelation and the interpretations attributed to it in the following centuries are traced. Likewise by examining Qur’ānic exegesis chronologically and investigating the interpretations of the exegetes on the relevant verse, it’s tried to see the semantic breaking points, changes and transformations regarding this verse in the historical process. Finally, the approaches of the exegetes who interpreted this verse in terms of the method of maqāsidī tafsir or the principle of teleological interpretation are determined. The approaches detected in this respect are first explained in a descriptive style, and then they’re evaluated in an analytical point of view. The findings and conclusions we reached in this study are as follows: As stated by the majority of exegetes, especially Qatāda, al-Zamakhsharī, Ibn Atiyya, Fakhr al-Dīn al-Rāzī and al-Sa‘ālibī, the aforementioned verse belongs to the Prophet Mohammed in terms of both wording and meaning. It hasn’t been determined that there’s a conflict about the pertaining of this word to him. According to this hadith quoted in surah al-Furqān, the Qurayshi polytheists made unwarranted objections to the Prophet and the divine instructions that he brought, his heart was narrowed in the face of their attitude towards the Qur’ān, and for these reasons he complained about his tribe to God. It can be said that this meaning seen in Mecca in the tenth year of his prophethood, namely, insulting the Qur’ān, abandoning it, and denying the themes in it, also includes Muslims after the revelation period. Accordingly, it can be thought that the aspect and situation of not acting on the provisions of the Qur’ān and not thinking about its verses are also valid for the interlocutors of the next period. In this direction, when we look at the history of tafsir, it has been determined that the exegetes who interpreted this verse in terms of teleological interpretation asserted different approaches. It was seen that al-Zamakhsharī, al-Rāzī, Abū al-Barakāt al-Nasafī, al-Bikā‘ī, Kamālpasazāde, Sayhzāda and Ibn ʻĀshūr interpreted this complaint of the Prophet by associating it with the coming of punishment. Therefore, in compliance with them, this verse aimed to threaten all the interlocutors, especially the Quraysh. On the other hand, it has recognized that Ibn al-Qayyim al-Jawziyah, Ibn Kathir, Bursavī and Sayyid Qutb evaluated this verse in the context of the types and ways to abandon the Qur’ān. Thus, they interpreted the relevant verse in terms of maqāsidī tafsir in a way that would cover both the first addressees of Qur’ānic revelation and other interlocutors in the following periods. In a nutshell, it can be considered that not endeavoring to understand and interpret the Qur’ān, or keeping it away from family and social life, law, understanding of earning and spending, not referring to it in such matters, or giving up living a life pursuant to it, are some of the routes and sorts of abandonment of it for Muslims. (shrink)

İ‘câzü’l-Kur’ân literatürüne bakıldığında ilim adamlarının i‘câzın ne anlama geldiği, tehaddînin mâhiyeti ve bu olgunun ne şekilde tahakkuk ettiği konusunda birtakım çözüm yolları bulmaya çalıştıkları; bu konuyu nazm, fesâhat ve belâgatla ilişkilendirerek çok sayıda teori ortaya koydukları görülmektedir. Bu bağlamda Kur’ân metninin ne kadarının mu‘ciz olduğu, muârızlarına müteveccih tehaddînin asgari miktarı meselesinde serdedilen görüşlerden biri, Kur’ân’ın iç düzenin en küçük birimi olan âyetle tehaddîdir. İslâm düşünce tarihinin klasik ve modern dönemlerinde savunucusu bulunan bu yaklaşıma göre Kur’ân’ın en küçük birimi olan âyet (...) veya âyet eczâsı, mu‘ciz olmakta ve muarızlara bunlarla meydan okunmaktadır. Konuya ilişkin daha önce bir çalışmanın yapılmamış olmasından hareketle i‘câzü’l-Kur’ân literatürüne katkı sunmayı amaçlayan bu çalışmada, tehaddînin âyetle tahakkuk ettiğini belirten ilim adamlarının istidlâl yöntemleri önce deskriptif bir üslupla aktarılmakta, akabinde bunlar analitik bir bakış açısıyla irdelenmektedir. Son olarak da âyetle tehaddî teorisinin Kur’ân’ın bütünlüğüne riayet ilkesine uyup uymadığı test edilmekte ve bu bağlamda i‘câz olgusunun mâhiyeti incelenmektedir. Sonuç olarak mezkûr ilke esas alındığında fesâhat ve belâgat yönlerinin her âyette eşit düzeyde tahakkuk ettiğini söylemek mümkün gözükmemektedir. Zira Kur’ân’da iki harften ya da tek kelimeden oluşan âyetlerin tehaddîye veya mu‘cizeye konu olduğunu aklen ileri sürmek mümkün değildir. Bu durumda tehaddînin kısa veya uzun olmasına bakılmaksızın âyet veya âyet parçacıklarında değil de her bir sûrenin bütünlüğünde gerçekleştiğini savunmanın daha isabetli bir yaklaşım olduğu kanaatine ulaşılmaktadır. (shrink)

Cumulative evidence has demonstrated that mobile phone distraction, in particular among emerging adults, is a growing problem. Considerable efforts have been made to contribute to the literature by proposing cognitive emotion pre-occupation which acts as an underlying mechanism through which mobile phone distraction results in a reduction in psychological well-being. The proposed model is supported by distraction-conflict theory which reveals that users, with high attention control, are better at coping with the negative consequences of mobile phone distraction. The data, consisting (...) of 914 University students in China, was analyzed using statistical tools. The results support that mobile phone distraction has a significant positive relationship with cognitive emotional pre-occupation which negatively affects users' psychological well-being. Our findings also reveal that attention control moderated the mediation effect of cognitive emotional pre-occupation in association with mobile phone distraction and psychological well-being. The theoretical and practical implications are also discussed along with limitations and future research. (shrink)

The genderalization of the learning process is currently of key importance for the formation of the academic and political foundations of pedagogical innovations in the education system. This article presents the results of a study aimed at defining the concept of modern pedagogical innovations in the field of gender education. The analysis of the obtained data allowed us to identify seven different concepts of the concept of gender pedagogical innovations, formulate an updated definition and propose a cycle of the pedagogical (...) innovation concept. The article analyzes the factors contributing to the successful implementation of gender-based innovative pedagogical practices in the education system. Considers the issues of configuration and level of intensity of the influence of different gender factors involved in the implementation of innovative pedagogical practices, the relationship between the level of intensity of the identified factors affecting the dynamics of pedagogical innovation and change level of the education system as a whole. (shrink)

This paper illustrates the importance of monitoring health facility-level information to monitor changes in maternal mortality risks. The annual facility-level maternal mortality ratios (MMRs), complications to live births ratios and case fatality ratios (CFRs) were computed from data recorded during 2007 and 2009 in 31 upgraded public sector health facilities across Pakistan. The facility-level MMR declined by about 18%; both the number of Caesarean sections and the episodes of complications as a percentage of live births increased; and CFR based on (...) Caesarean sections and episodes of complications declined by 29% and 37%, respectively. The observed increases in the proportion of women with complications among those who come to these facilities point to a reduction in the delay in reaching facilities (first and second delays; Thaddeus & Maine, 1994); the decrease in CFRs points to improvements in treating obstetric complications and a reduction in the delay in receiving treatment once at facilities (the third delay). These findings point to a decline in maternal mortality risks among communities served by these facilities. A system of woman-level data collection instituted at health facilities with comprehensive emergency obstetric care is essential to monitor changes in the effects of any reduction in the three delays and any improvement in quality of care or the effectiveness of treating pregnancy-related complications among women reaching these facilities. Such a system of information gathering at these health facilities would also help policymakers and programme mangers to measure and improve the effectiveness of safe-motherhood initiatives and to monitor progress being made toward achieving the fifth Millennium Development Goal. (shrink)