Fractional calculus is nowadays an efficient tool in modelling many interesting nonlinear phenomena. This study investigates, in a novel way, the Ulam–Hyers and Ulam–Hyers–Rassias stability of differential equations with general conformable derivative. In our analysis, we employ some version of Banach fixed-point theory. In this way, we generalize several earlier interesting results. Two examples are given at the end to illustrate our results.

Recital 33 GDPR has often been interpreted as referring to ‘broad consent’. This version of informed consent was intended to allow data subjects to provide their consent for certain areas of research, or parts of research projects, conditional to the research being in line with ‘recognised ethical standards’. In this article, we argue that broad consent is applicable in the emerging field of Computational Social Science (CSS), which lies at the intersection of data science and social science. However, the lack (...) of recognised ethical standards specific to CSS poses a practical barrier to the use of broad consent in this field and other fields that lack recognised ethical standards. Upon examining existing research ethics standards in social science and data science, we argue that they are insufficient for CSS. We further contend that the fragmentation of European Union (EU) law and research ethics sources makes it challenging to establish universally recognised ethical standards for scientific research. As a result, CSS researchers and other researchers in emerging fields that lack recognised ethical standards are left without sufficient guidance on the use of broad consent as provided for in the GDPR. We conclude that responsible EU bodies should provide additional guidance to facilitate the use of broad consent in CSS research. (shrink)

The COVID-19 pandemic may affect the world severely in terms of quality of life, political, environmental, and economic sustainable development, and the global economy. Its impact is attested to by the number of research studies on it. The main aim of this study is to evaluate the impact of COVID-19 on the psychology of sustainability, on sustainable development, and on the global economy. A computerized literature search was performed, and journal articles from authentic sources were extracted, including MEDLINE, Google Scholar, (...) Science Direct, ProQuest, and Emerald Insight. The references in selected articles were screened to identify any relevant studies. The following inclusion criteria were followed: research articles based on the COVID-19 pandemic, and articles, research papers, journals, and news articles published 2010 to 2020. The exclusion criteria were as follow: psychology research, articles, and journals published before 2010 and research articles having no link with the current pandemic’s impact on the psychology of sustainability, quality of life, and the global economy. Of the initial 350 articles identified, only 61 studies were found to be relevant and meet the inclusion criteria. Based on these articles, the review highlights that compared to developed countries, the developing nations and poor nations such as African countries with compromised health structures have been greatly affected. There are close associations between health, economic, environmental, and political issues globally. The pandemic can be managed if we follow new policies that implement economic and public health changes worldwide. A planned, coordinated approach between the public-private sector is required, designed according to each country’s health system and economy. We can come out of this crisis if we work together and support both developed and developing nations. (shrink)

We study the existence of weak solutions for the coupled system of functional integral equations of Urysohn-Stieltjes type in the reflexive Banach spaceE. As an application, the coupled system of Hammerstien-Stieltjes functional integral equations is also studied.

This paper is positioned within broader scholarly debates about ritual‐religious and psychological elements underlying the phenomenon of altered states of mind in Egyptian Muslim contexts. This research examines the intricate relationships between ritual, consciousness, and the unseen/unknowable world reflected in the imagination and practices of urban and rural communities belonging administratively to the city of Tanta in Egypt. This comparative study proposes that the image of the embodied invisible Other, in both benevolent and malevolent forms, impacts the state of consciousness (...) of persons participating in two different rituals, the zikr (remembrance of God) and the zār (the exorcism of spirits). This inquiry concentrates on the transformation of the states of people's consciousness, namely the majzūb (those mystically attracted to God) and the malbūs (those possessed by spirits), through embodied engagement with the invisible Other that is made visible through participation in the ritual performances of the zikr and/or the zār. Rituals performed by Egyptians, particularly those who experience altered states of consciousness, display both a psychic (emotional) experience and an encounter with the invisible Other that may be depicted as divine or otherwise non‐divine. Each case of the zikr ritual and zār cult relates to its participants' perception of reality. (shrink)

This article examines the images of the Arabian Gulf before and after the establishment of the Trucial States, presently the United Arab Emirates, in order to understand how such images have been constructed to change the culture of the region. Oriental images of the Arabian Gulf, reflecting the relationship between the Orient (Arab/islam) and the West, were created in different historical stages. During the first stage (1727-1819), European orientalists depicted Arab Gulf inhabitants, particularly the Qawasim tribesmen, as pirates. The British (...) considered the Qawasim to be allied with the Wahhabi movement, indicating that Arabs formed an integral part of the precarious Orient. During the second stage (1820-1891), British Empire established what is known as the Trucial States, implying the taming of the Arabian Gulf. During the third stage (1892-1971), the Trucial States became subjugated communities under the British protectorate. Ethical issues related to negative images of the Arab Gulf are discussed. (shrink)

In today’s digital societies, it has become very difficult for people to exercise meaningful control over what and how data is collected and used. McCoy and colleagues (2023) seek to address this p...

NoteThe following was written as a commentary on an article we published in our Spring 2023 issue, “’Comprehensive Healthcare for America’: Using the Insights of Behavioral Economics to Transform the U. S. Healthcare System,” by Paul C. Sorum, Christopher Stein, and Dale L. Moore. This commentary should have appeared alongside that article. We apologize to the authors and our readers for the error.

BackgroundOrgan donation has become one of the most effective ways to save lives and improve the quality of life for patients with end-stage organ failure. No previous studies have investigated the preferences for the different consenting options for organ donation in Egypt. This study aims to assess Egyptians’ preferences regarding consenting options for posthumous organ donation, and measure their awareness and acceptance of the Egyptian law articles regulating organ donation.MethodsA cross sectional study was conducted among 2743 participants over two years. (...) Each participant was required to rank eleven consenting options from 1 to 11, and to report his awareness and acceptance of the seven articles of the Egyptian law of organ donation.Results47% of the participants expressed willingness to donate their organs after death. This percentage increased to 78% when consenting options were explained to participants. “Informed consent by donor only” was the most preferred type of consent for one third of respondents. Awareness of the law articles regulating organ donation was relatively low ranging from 56% to 23%.ConclusionCurrently, around half of the Egyptian population agree to posthumous organ donation. This percentage could be increased significantly by raising the awareness about how the process of donation could be regulated and how the patient’s right of decision could be protected. (shrink)

Topic of quantum chaos has begun to draw increasing attention in recent years. So, to ensure the security of digital image, an image encryption algorithm based on combining a hyperchaotic system and quantum 3D logistic map is proposed. This algorithm is applied in four stages. Initially, the key generator builds upon the foundation of mean for any row or column of the edges of the plain image. Its output value is used to yield initial conditions and parameters of the proposed (...) image encryption scheme. Next, it diffuses the plain image by the random sequences generated by 3D hyperchaotic system, and the diffusion process is realized by implementing XOR operation. Then, the diffused image and chaotic sequences are produced by the 3D quantum chaotic logistic map, expressed as a quantum superposition state using density matrix which is a representation of the state of a quantum system, and finally the resulting quantum image is then confused and diffused simultaneously by a unitary matrix generated by logistic chaos using XNOR operation to obtain the final cipher image. Because of the dependence on the plain image, the algorithm can frustrate the chosen-plaintext and known-plaintext attacks. Simulation results and theoretical analysis verify that the presented scheme has high safety performance, a good encryption effect, and a large key space. The method can effectively resist exhaustive, statistical, and differential attacks. Moreover, the encryption time of the proposed method is satisfactory, and the method can be efficiently used in practice for the secure transmission of image information. (shrink)

Bu çalışmanın amacı İbn Kesîr’in (öl. 774/1373) el-Bidâye ve’n-nihâye isimli tarih çalışmasının siyer bölümünde Sahîhayn hadislerini muhteva açısından tenkidinin araştırılması ve tahlilidir. Çalışmamızın konusu ise İbn Kesîr’in mezkûr eserinde yirmi Sahihayn hadisini Kur’ân-ı Kerîm (3 hadis), akıl (1 hadis), icmâ (1 hadis), sahih hadisler (7 hadis) ve sağlam târihî bilgilere (8 hadis) uygunluk/aykırılık kıstaslarını kullanarak tenkidi ve on dört hadiste izah getiremediği yanlışların birer hata olduğunu kaydetmesidir. İbn Kesîr’in incelenen hadislerin muhteva tenkidine müsait bir hâle gelmesine yol açan râvi tasarruflarına (...) dair verdiği bilgiler ayrıca kıymetlidir. Bu çalışmanın kapsamını oluşturan hadislerden yedi tanesi hem Sahîh-i Buhârî hem Sahîh-i Müslim, altı tanesi sadece Sahîh-i Buhârî, yedi tanesi de sadece Sahîh-i Müslim’de yer almaktadır. Hem Sahîh-i Buhârî hem Sahîh-i Müslim’de yer alan hadisler Hayber’de müt‘a nikahının yasaklanışı, Rasulullah’ın (s.a.v.) umre ve hacca niyeti, Hz. Peygamber’in gümüş yüzüğü atması, kıblenin değişimi haberinin Kubâ’ya ertesi sabah ulaşması, namazda konuşma yasağının zamanı, ye’cûc ve me’cûc’un seddinin delinmesi ve Hz. Peygamber’in (s.a.v.) miras bırakmaması konulu hadislerdir. Sadece Sahîh-i Buhârî’de geçen hadisler isranın vahiy gelmesinden önce vukuu, Hamrâülesed seferine katılanların sayısı, Sa‘d b. Ebî Vakkas’ın İslam’a girişi, Hz. Ali’nin Hz. Ebû Bekir’e biatı, Recî‘ vak‘asıyla ilgili bazı bilgiler ve mirac hadisinde Beyt-i Makdis’e yolculuğun zikredilmemesi konulu hadislerdir. Son olarak, sadece Sahîh-i Müslim’de yer alan hadisler ise Huneyn savaşında müslümanların sayısı ve Taif kuşatmasının müddeti, yeryüzünün yedi günde yaratılışı, Amr b. Abese’nin İslam’a girişi, Bedir için Sa‘d b. Ubâde ile istişâre, sahâbînin sıcak kumlardan şikâyeti, Ümmü Habîbe ile evlilik ve kurban bayramında öğle namazının yeri konulu hadislerdir. Araştırmamızın yöntemi kaynak taraması ve sonuçların diğer şarihlerinkiyle mukayeseli tahlilidir. Araştırmamızın sonucunda eleştirilen hadislerin büyük bir kısmında İbn Kesîr’in değerlendirmelerinin İbn Hacer ve Nevevî gibi muhaddislerinkinden farklı olduğu görülmüştür. Çalışmamızın önemi İbn Kesîr’in tenkitlerinin muhaddislerin senedin sıhhatinin metnin sıhhatini temin etmeyeceğine dair tespitlerinin uygulamadaki somut delillerini oluşturmasıdır. Kısaca İbn Kesîr’in, eserine güçlü tenkit zihniyetini, özgün görüşlerini ve geniş ilmî birikimini başarıyla yansıttığı görülmektedir. (shrink)

Bu araştırma hicri birinci asrın ilk yarısında varlık gösteren Basra’nın, fıkhıyla meşhur bazı sahâbîlere ev sahipliği yapmasına rağmen hadis ve fıkıh ilimlerinde, aynı dönemde öne çıkan Kûfe’den geri kalmasının muhtemel sebeplerine odaklanmaktadır. Söz konusu sahâbe arasında öne çıkanlar, Basra’da on iki sene ikamet etmiş olan Ebû Musa el-Eş’arî ve dört sene bulunan İbn Abbas’tır. Mezkûr iki sahâbenin fıkhî müktesabatlarının yanında çok sayıda hadis rivayetine sahip olduğu da bilinmektedir. Ancak buna rağmen her ikisinin de İbn Mes‘ûd’un, Kûfe’de yaptığı etkiyi gösterdikleri söylenemez. (...) Araştırmada, Basra’da meskûn bulunan sahâbeyle ilgili rivayetlerin tahlil ve değerlendirmesine dayalı bir yöntem takip edilmiş olup, özellikle sahâbe ile tâbiînin ilmî ilişkilerine yoğunlaşılmıştır. Bununla beraber coğrafya ve kuruluş bakımından benzerlik gösteren Kûfe şehrindeki sahâbenin ilmî etkisi ve tâbiîn neslinin faaliyetleri bakımından bir takım karşılaştırmalarda bulunulmaktadır. Makalenin, konu hakkında öngördüğü birinci ihtimal, söz konusu sahâbîlerin ordugâh şehrinde yaşamanın gereği olarak fetihlerle meşgul olmalarıdır. Bu sonuç ilk olarak Ebû Musa el-Eş’arî’nin sireti üzerine yapılan incelemelerde ortaya çıkmıştır. Söz konusu ilmî gecikmeye sebep olan ikinci ihtimalin ise bahsi geçen sahâbenin ilimlerini yaymak adına aktif davranmamaları olduğu söylenebilir. Bu durumda sahâbenin ilmî kişiliklerinin önemli bir rol oynadığı düşünülmektedir. Diğer bir ihtimal, Basra’daki tâbiîn neslinin, sahâbeden ilim alma hususunda sarfettikleri çabanın, Kûfelilere kıyasla daha az olmasıdır. Bahsi geçen durumda Basra’nın bedevî kabile yapısının önemli bir etkili olduğu düşünülmektedir. Konuyla ilgili zikredilebilecek son ihtimal ise ilmî yapının teşekkül etmeye başladığı süreçte vuku bulan fitne ve karışıklıklardır. Nitekim bir müddet valilik görevini yürüten İbn Abbas’ın, bu süre zarfında ilim ve eğitim faaliyetleriyle ilgilenemediği görülür. Özetle araştırmanın ulaştığı en önemli sonuç; Basra’nın hicri birinci asrın ilk yarısında, İbn Mes’ûd tarafından kurulan Kûfe’ye kıyasla hadis ve fıkıh ilimlerinde gelişmiş bir şehir olmadığıdır. (shrink)

In this article, we consider estimation of the parameters of a generalized Pareto distribution and some lifetime indices such as those relating to reliability and hazard rate functions when the failure data are progressive first-failure censored. Both classical and Bayesian techniques are obtained. In the Bayesian framework, the point estimations of unknown parameters under both symmetric and asymmetric loss functions are discussed, after having been estimated using the conjugate gamma and discrete priors for the shape and scale parameters, respectively. In (...) addition, both exact and approximate confidence intervals as well as the exact confidence region for the estimators are constructed. A practical example using a simulated data set is analyzed. Finally, the performance of Bayes estimates is compared with that of maximum likelihood estimates through a Monte Carlo simulation study. (shrink)

Background The wide proliferation of Covid-19 has impacted billions of people all over the world. This catastrophic pandemic outbreak and ostracism at work have posed challenges for all healthcare professionals, especially for nurses, and have led to a significant increase in the workload, several physical and mental problems, and a change in behavior that is more negative and counterproductive. Therefore, leadership behaviors that are moral in nature serve as a trigger and lessen the adverse workplace effects on nurses’ conduct. Aim (...) this research is directed to explore the impact of post-COVID-19 workplace ostracism on nurses’ counterproductive behavior and examine the role of moral leadership as a mediating factor in post-COVID-19 workplace ostracism and nurses’ counterproductive behavior. Ethical consideration Ethical review and approval Was received from Ethical Committee at the Faculty of Nursing, Alexandria University, Egypt. Methods A cross-sectional and correlation study was implemented in all units of medical, surgical, critical and intensive care units by using three tools; moral leadership questionnaire, Workplace Ostracism Instrument (WOS), and Counterproductive Work Behaviors Questionnaire (CWBs). A convenient sample of 340 from 699 bedside nurses was granted. Results This study revealed that nurses’ perceived moderate mean percent (55.49 ± 3.46) of overall workplace ostracism and counterproductive behavior (74.69 ± 6.15). However, they perceived a low mean percentage of moral leadership. There was a significant positive correlation between workplace ostracism and counterproductive behavior. Otherwise, a significant negative correlation was found between moral leadership, workplace ostracism and counterproductive behavior. Also, this study proved the mediating effect of moral leadership in decreasing workplace ostracism by 79.3% and counterproductive behavior by 36.7%. Conclusion Hospital administrators need to be aware of the significance of moral leadership and apply integrity in the clinical setting to reduce the drawback of isolation on nurses' conduct and increase value for the organization as a whole and nurses in particular. (shrink)

This paper is intended as a gateway to two 2000-year-old manuscripts of the Analects. The first two sections discuss the archaeological context of the discoveries and analyse the manuscripts themselves, including characteristic features of the bamboo strips and the texts inked thereon and notable differences between these and other Analects versions. In these sections, I also critically evaluate present-day Analects studies and offer alternative hypotheses where there is room for debate. The third and final section of the paper discusses what (...) I consider the most fascinating (and most complex) issue regarding the manuscripts: their provenance. In that section, I examine when, where, and why the Analects was copied onto the bamboo strips. The ultimate goal of this paper is to present a nuanced understanding of the two bamboo manuscripts that conveys the fascinating insights they offer while also exploring the limitations of what these manuscripts can actually tell us. (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)

ABSTRACTTwo rival scholars from Shiraz in Persia, Dawānī and Dashtakī engaged in a bitter and extended dispute over a range of metaphysical and logical issues. One of these was the liar paradox. Their debate on this point marked the most extensive scrutiny of the paradox in Arabic until that time. Dashtakī’s solution was to deny that the statement ‘What I say is false’ is true or false, on the ground that there is one statement and one application of the falsity (...) predicate. Given that – ex hypothesi – there is no other statement, there is no basis for a reiteration of the truth or falsity predicate and describing the statement itself as true or false. Dawānī’s solution was to deny that ‘What I say is false’ is a statement at all, and he argued that it is instead akin to a performative utterance such as ‘I hereby sell you this’. (shrink)

İslamî ilimlerin eğitim-öğretiminde şiir kullanımının Türk İslam Edebiyatında bir geleneği temsil ettiği söylenebilir. Nitekim ta‘lîm için siyer, hadis, fıkıh, kelam, tasavvuf vb. İslamî ilimlerin konularına dair mensûr olduğu gibi manzûm eserler de telif edilmiştir. Bu durum ise Türk Edebiyatında el-esmâü’l-hüsnâ, siyer, kırk hadîs, akâidnâme gibi bazı manzûm türlerin doğmasını sağlamıştır. Bilinebilen eser sayısı itibariyle Türkçe manzûm tecvîdler de bu türler arasına girmeye aday niteliktedir. Bu bağlamda çalışma; Türkçe manzûm tecvîd müelliflerinden biri olan Şeyhî’nin hayatını ve “Nazmu’l-Ehem fî İlmi’t-Tecvîdi’l-Elzem” adlı eserini (...) konu edinmektedir. Eser; Türkçe manzûm tecvîd yazma geleneğini devam ettirmesi ve türünün başarılı örneklerinden biri olması hasebiyle ayrı bir öneme sahiptir. Çalışma, Nazmu’l-Ehemm ’in tenkitli metin neşrinin yanı sıra eğitim-öğretim faaliyetlerinde yararlanıldığı düşünülen Türkçe manzûm tecvîdlerin işlevini yazar-eser özelinde gün yüzüne çıkarmayı hedeflemektedir. (shrink)

This paper introduces the first English-language book-length study to focus on the rhetorical function of anecdotal narratives across several literary genres of early China. In this volume we seek to clarify the nature and function of early Chinese anecdotes by raising the following questions: What are their characteristic features? What are their generic boundaries, that is to say, how do they relate to other types of narrative? What degree of historical authenticity do they display? How malleable were the stories? What (...) different framing techniques did authors use to fit stock anecdotes into larger narrative contexts? What was the rhetorical power of anecdotes when used in argumentation? How does the early Chinese preference for using anecdotes in argumentation differ from modes of argumentation preferred in other eras and cultures? In addressing these and other questions, this book will advance the idea that anecdotes were an essential rhetorical tool that early Chinese writers used effectively to persuade their audience of one or another point of view. (shrink)

Ümummilli lider Heydər Əliyevin milli və mədəni irsimizin qorunması uğrundakı unudulmaz xidmətləri maddi və mənəvi mədəniyyətimizin yaşadılmasına xidmət etmişdir. Tarixi şəxsiyyətlərin şərəfinə ucaldılmış abidələr, tarixi və mədəni abidələrin qorunması, beynəlxalq səviyyədə tanınan şəxsiyyətlərin yubileylərinə həsr edilən tədbirlərin qeyd edilməsi, deportasiya və soyqırımlar haqqında sərəncamların verilməsi və bir sıra digər vacib hadisələr bu dahi şəxsin adı ilə əlaqədardır. Heydər Əliyevin elmi əsaslara istinadən söylədiyi qənaətlər sayəsində həm Sovetlər dövründə, həm də müstəqillik illərində dünya ictimaiyyətinə Azərbaycan xalqının qədim mədəniyyəti haqqında məlumatlar təqdim (...) edilmişdir. Bununla yanaşı orta əsrlərə dair tarixi, dini abidələrin, eləcə də yazılı mənbələr və tarixi şəxsiyyətlərə aid məlumatların üzə çıxarılması və qorunması da unudulmaz liderin başlıca vəzifələri sırasında idi. (shrink)

al-Zarkashī, an ethnic Turk, is an important hadith, fiqh and commentary scholar who lived during the Mamlūks period. He was taught by some of the leading scholars of his era, such as Alā al-Dīn Mughultay (d. 762/1360), Imād al-Dīn Ibn Kashīr (d. 774/1372) ve Jamal al-Dīn al-Asnawī (d. 772/1370), and he grew up under their mentorship. Nevertheless, his only well-known student is Birmāvī (d. 831/1428). Almost half of his works have been related to fiqh and methodology of fiqh, and he (...) has also written some important works in the field of hadith. Among these, especially al-Tadhkira, al-Nukat alā Ibn al-Salāh, al-Nukat alā al-Umda fī al-Ahkām ve al-Icāba are worthy of mention. The work named al-Tadhkira, which we built our work upon, is the first known work to have been preserved in the field. Due to his being a first in his field, he was vastly studied as to how he evaluated the narrations and what kind of procedure he followed. In this work of his, not only the criticism but also the application of the text criticism adds to the importance of the work. Then, on the basis of this work, scholars such as al-Sakhāwī and al-Aclūnī made complementary works on the same subject. Summary: It is inevitable for a person to be shaped by the society he lives in. During the time when al-Zarkashī lived, Egypt was under the rule of the Mamlūks. The history of Mamlūks is examined under two periods: 1. Bahrī or Turkish Mamlūks (745 / 1344 - 794-1391) 2. Burjī or Circassian Mamlūks (784 / 1382 - 923 / 1517) period. Our author lives in both periods. About forty years of his life was in the period of Bahrī and the rest was in the period of Burjī. In both periods, the state did not have a full political authority in the country, but this was not the case in education and training. In fact, on the contrary to the political situation, scientific activities have accelerated by the arrival of many scholars to the land of Mamlūk because of the Mongol invasions coming from the east and the Crusades from the west. The increase of scientific activity was caused not only by the coming of the scholars but also by the support given by the Mamlūk sultans. In fact, they built many new madrasas in addition to the resurrection of the old ones. In addition to madrasas during the Mamlūks period, mosque, hāngāh, ribat and zāwiya are also among the educational places.Hadith, fiqh and Tafsir scholar al-Zarkashī is originally Turkish. He was born in Cairo at 745 under the conditions mentioned above. His family learned of gold and silverworking because of their subsequent settlement to Egypt, and they made their living with this craft. A person who performs this is called Zarkash in Arabic. Muhammad ibn Bahādır, who learned and did this job, was known as al-Zarkashī. al-Zarkashī, known for his love of science since childhood, was trained hadith by Alā al-Dīn Mughultay (d. 762/1360) and Imād al-Dīn Ibn Kashīr (d. 774/1372) in Damascus, and fiqh by al-Asnawī (d. 772/1370). Among his beneficiaries are distinguished personalities such as al-Subkī (d. 756/1355), al-Azraī (d. 783/1381) and al-Bulqīnī (d. 824/1421). The most remarkable of his student is al-Birmāvī (d. 831/1428).It is known that he wrote about fifty works in hadith, tafsir, fiqh, methodology of fiqh and other fields. Especially among these works al-Burhān fī ʻUlūm al-Qur’ān, al-Tadhkira, al-Ijāba, al-Bahr al-Muhīt fî Usūl al-Fiqh ve al-Mansūr fī al-Qawāid is worth mentioning. Studies on al-Burhān and al-Bahr were carried out at the level of Master and PhD.al-Zarkashī did not hesitate to criticize any person for whom he had found his mistake. For example, even though he has a great love for him, and even because of this love, he has been given the name of al-Minhāj, the criticism of al-Nawawī is the clearest indication of the value given to science. Not just him, critics of scholars such as al-Hākim al-Naysābūrī and Ibn ʻAbd al-Barr who are recognized as authority in hadith can also be considered in this framework.The work named al-Tadhkira which we have studied in our work is of importance in that it shows the accumulation of knowledge in the field of hadith. In order to compose this work, it is necessary to have enough information in this field since the riwāyas must be criticized in terms of isnād and text. To compose his work, al-Zarkashī has benefited from about a hundred and forty works related to hadith, tafsir, al-siyar, history, tabakāt, commentary, jarh - taʻdīl, ilal and maghāzī. The use of such works is an effort to reach all sources and right information as much as possible. Some of these sources are basic hadith books such as al-Bukhārī (d. 256/870) al-Sahīh, Muslim (d. 261/875) al- Sahīh, Abū Dāʾūd (d. 275/889) al-Sunan, al-Tirmidhī (d. 279/892) al-Sunan, al-Nasā’ī (d. 303/915) al-Sunan, Ibn Mādja (d. 273/887) al-Sunan, Mālik ibn Anas (d. 179/795) al-Muwatta, Ahmad ibn Hanbal (d. 241/855) al-Musnad, al-Dārimī (d. 255/869) al-Sunan, ʻAbd al-Razzāq al-Sanʻānī (d. 211/826-27) al-Musannaf, Ibn Abī Shayba (d. 235/849) al-Musannaf, Ibn Rāhwayh (d. 238/853) al-Musnad, al- Bazzār (d. 292/905) al-Musnad, Abu Yaʻlā el-Mawsilī (d. 307/919) al-Musnad, Ibn Hibbān (d. 354/965) al-Sahīh, al-Tabarānī (d. 360/971) al-Muʻjam al-Awsat and al-Muʻjam al-Kabīr, al-Hākim al-Naysābūrī (d. 405/1014) al-Mustadrak.al-Zarkashī divided the riwāyas he had studied into eight subjects. These are judgments, wisdom, zuhd, medicine, virtue, prayer, story, words and riwāyas circulating in language. He shares the information he obtains from sources about him after mentioning the riwāyas he will examine. For example, it is mentioned that there is not a hadith which is transmitted as a hadith, it is a word of a sahāba, tābiun or a person. He transferred on the riwāyas the sources mentioned in the sources, but also stated that he did not participate in some information as the place came.The author has evaluated the narrators of the riwāyas from the point of jarh and taʻdīl. He did not only evaluate riwāyas in terms of isnād, but also text criticism. This activity is a distinctive feature of his work.al-Zarkashī gave information about the misrepresentation of the name of the narrators. He also explained the strange words that are difficult to understand in the text. It is a manifestation of his knowledge in the fiqh area that some of the riwāyas that are considered weak are expressed in some sects. The author described some errors about the riwāyas. For example, he stated that a riwāya that is said to be marfūʻ is a mavkūf. al-Zarkashī also included verses, hadiths and poems about the riwāya that he had studied while writing his work or he defended it by saying that it is not the case of a riwāya that is said to be fictitious.Perhaps it is the weakest point of al-Zarkashī’s work not to give any information about some riwāya, only to mention their isnāds. He also found some riwāyas that did not have a reliable isnāds and stated that their meanings are correct. This knowledge has become an enlightening characteristic for later generations.This work has a great significance in showing that the majority of the riwāyas that spread among the people are not hadiths. As a matter of fact, 73% of the riwāyas examined in the work are weak or irrelevant riwāyas. This work of al-Zarkashī is unique. The existence of such a work has not been determined before him. This work constituted the basis of the works written by scholars such as al-Sakhāwī and al-Aclūnī in the same subject after him. (shrink)

Bu araştırma, Birinci Mushaf Projesi’nden yarım asır sonra gerçekleşen önemli bir projeyi ortaya çıkarmayı hedeflemektedir. Bu proje, hicrî 84 ve 85 yılları arasında Irak’ın Vâsıt şehrinde zamanın Kûfe ve Basra (Irâkeyn) valisi Haccâc b. Yûsuf’un (ö. 95/714) girişimi ve Emevî Halifesi Abdülmelik b. Mervân’ın desteğiyle uygulamaya koyulmuştur. Projenin yürütülmesini ise Hasan-ı Basrî (ö. 110/728) üstlenmiş ve hafızlar, kâtipler ve kârîler gibi çok sayıda uzman kişiden oluşan komisyonlara başkanlık etmiştir. Bu çalışmada Giriş’in ardından bu projeye yol açan etkenlerden söz edilmiştir. Bunların (...) başında da üçüncü Halife Osman’ın başlattığı Kur’an metninde birliğin sağlanması düşüncesi gelmektedir. Daha sonra bu projenin sahibi Haccâc’tan bahsedilmiş, bu projenin nerede ve ne zaman gerçekleştiği, projede yer alan önemli şahsiyetlerin kimler olduğu şeklindeki bir dizi soru cevaplanmıştır. Daha sonra Proje’nin hedefleri hakkında ayrıntılara girilmiş, Haccâc’ın Osman Mushaf’ında toplam on bir harfte değişiklik yaptığı isnâdında bulunan rivayetler tartışılmış, bu rivayetler incelenerek eleştiri süzgecinden geçirilmiş ve İkinci Mushaf Projesi’nin Hz. Peygamber ve hulefâ-i râşidîn döneminde gerçekleştirilen Birinci Mushaf Projesi’ni tamamlayıcı mahiyette olduğu sonucuna ulaşılmıştır. Ardından İslam devletinin tanık olduğu siyasi çalkantıların ardından İkinci Mushaf Projesi’nin akıbetinin ne olduğu hususuna değinilmiştir. (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)

A man with Alzheimer's who wanders around, a caregiver who disconnects the alarm, a daughter acting on het own, and a doctor who is not consulted set the stage for a feminist reflection on capacity/competence assessment. Feminist theory attempts to account for gender inequality in the political and in the epistemological realm. One of its tasks is to unravel the settings in which actual practices, i.c. capacity/competence assessment take place and offer an alternative. In this article the focus will be (...) on a feminist ethics of care in which relationality, care, vulnerability, and responsibility are privileged concepts and attitudes. The emphasis on these notions leads to a specific view of autonomy that has consequences for both carereceivers (patients, clients) and caregivers (professional and not professional). These concepts constitute a default setting that shapes the context for capacity/competence assessment. Whereas this notion is meant to distinguish between those who need to be taken care of and those who do not, reflection on what it means to say ‘those who need to be taken care of’ is also required. The feminist analysis presented here emphasizes the necessity of the contextualization of assessment of competence. It sketches the multifold and complex grid that comprehends capacity assessment. (shrink)

The quality of the narrations of 'Abdullah b. Salih al-Misrî (d. 223/838), one of al-Bukhârî's famous teachers, in al-Jâmi al-Sahîh has been a matter of debate among hadîth scholars. Abdullah b. Salih, whose narrations are narrated by Abu Dâwûd, al-Tirmidhî and Ibn Mâjah, is an important figure whom al-Bukhârî interviewed and also narrated from him in his works such as al-Adab al-mufred, al-Kirâʾa Khalfa al-imâm and al-Târîkh al-kabîr. However, whether he narrated directly from him in al-Jâmi al-Sahîh has been a (...) matter of debate among the scholars of Hadith. Ismâ'îlî (d. 371/982) and al-Hâkim (d. 405/1014) claim that al-Bukhârî did not narrate any hadîth from him in his Sahîh, while al-Zaḥebî (d. 748/1347) and al-'Aynî (d. 855/1451) argue that he did. It is possible to say that this disagreement is due to two reasons. The first is that there are differences between the copies of the Sahîh, and the second is that al-Bukhârî mentioned some of the narrators in an incomplete form. In this study, we will investigate various copies of the Sahîh and focus on whether the person whose identity is mentioned as "Abdullah b. Sâlih", "Abdullah" and "Abû Sâlih" in them is really Abdullah b. Sâlih al-Misrî. In addition, we will touch upon the evidences relied upon by the muhaddithis who express an opinion on this issue in terms of narration and dirāyah, and we will also draw attention to how the sîgas of tahammul and âdâ used in the narrations should be understood. Finally, we will try to determine whether al-Bukhârî has made any tahrīj from 'Abdullah b. Salih in his Sahīh, and if so, for what purpose, i.e., for ihtijâj or istishhâd. (shrink)

Scientific realism was famously proclaimed dead back in the early 1980s (Fine 1984). Michela Massimi’s exciting new book says otherwise. For Massimi, realism is alive and well, only we need to reconsider what we take to be the defining question of scientific realism, which, to her, is best construed not along ontological lines, i.e., whether entity X exists, but along epistemological lines, i.e., how we come to reliably know nature. Put more explicitly, for Massimi, to be a realist is to (...) be able to explain “how historically and culturally situated epistemic communities have over time come to reliably advance claims of scientific knowledge” (4). -/- The role of reliability in science has been long recognized, for example, by Kitcher (1993), Oreskes (2019), and most recently Cartwright et al. (2022). What is new about Massimi’s proposal is her emphasis on the role played by scientific perspectives in assessing reliability. Particularly, her social and cooperative construal of science makes assessing the reliability of knowledge claims not the prerogative of a single epistemic community but the collective task of multiple epistemic communities, across a plurality of scientific perspectives (5). Hence, hers is a form of ‘perspectival realism.’ -/- . (shrink)

Most studies on the choices, motivations and behavior of investors consist of segmentations focused on socio-demographic characteristics such as age, income, education level, etc. Such approaches seem to simplify, even mutilate, reality by aggregating data about observable variables and considering investors as homogeneous groups. These perspectives are inspired by a scientific approach that consists of separating in order to better understand the observed phenomena. By considering individual as a “homo economicus”, that is to say, a rational and autonomous individual who (...) makes decisions motivated by material gains, these studies fail to recognize all the complexity that shapes human behavior. This paper argues that to understand the behavior and choices of investors in regards to socially responsible investing, we must consider social investors as complex individuals. In addition, we should take into account influence that the institution may exercise throughout the role of advisors and SRI promotion strategies. Our research builds on a multidimensional approach that explores to what extent demographic, environmental, social and governance issues, the trade-offs between financial return and social values, the attitudes and the role of the institution influence the decisions of individual social investors. Moreover, it adopts a more open approach by exploring the characteristics and behaviors of individual social investors in relation to those of conventional investors. Our research provides evidence from the Desjardins Fund. Qualitative and quantitative data gathered by Desjardins from online surveys are subjected to bivariate and multivariate analyses and are complimented by ten semi-structured interviews with managers, analysts, and advisors who provided further insight into SRI investment behavior and choice. The results show that while demographic characteristics still remain important in understanding the behavior and attitudes of social investors, it is their social values, ESG issues, financial return considerations and the role played by the institution in mediating investment decisions that are significantly associated with SRI portfolios. Our research highlights the complexity surrounding the phenomenon of SRI and has several implications both in terms of theory and practice. (shrink)

In this paper, I analyse the issue of “hadith fatwas”, which has not studied enough in academic ground. The litera-ture of hadith fatwas is consisted of the questions asked by all Muslims, whether they have academic interest in Hadith or not, to the scholars and the answers given by the scholars. The most famous samples of this literature, which dates back to 3rd century AH, were written in the 9th and 10th century AH. One of the most distinguishing features of (...) this genre is that it addresses all Muslims. Various modern works can be included in this literature, which are similar to hadith fatwas in terms of the form and the audience addressed by them. However, the works of the pre-modern and modern eras differ in the sense of the questions and the answers. In order to introduce this genre and compare between its samples in two different eras, I examine the works of as-Sahawi, as-Suyuti, Ahmet Yücel and Yavuz Köktaş. In this study, I focus on writers’ wording and method, sources and content of subjects of fatwas. (shrink)

Along with Sahîh-i Bukhari, many commentaries and memoirs have been made on Sahîh-i Muslim, which is accepted as the most reliable source of hadith and consists of sound narrations. Among the commentaries written today, the comprehensive commentary, which is a product of labor that cannot be ignored and stands out whit some features, is Ethiopian scholar Mohammed b. The commentary of Ali al-İtyubî’s Sahîh-i Muslim commentary on al-Bahru’l-muhît and his holy book is Kurratü ayni’l-muhtâc. This article aims to briefly introduce (...) İtyûbî with his educational life and Works, the method he followed in his annotations, the sources he used, his reports that do not require many works, his criticisms and evaluations, his perspective, his world of thought, and to reveal and evaluate his different approaches and ideas on certain subjects. Reaching 47 volumes together with the Commentary on the Muqaddima, the work has the feature of being the widest commentary of Sahîh-I Muslim. By transmitting the information in the previous works in a compact and collective manner, he did not leave the need to apply to them, and he made the hadiths easier to understand whit the memzuc method that explains word by word. The extensive interpretation of hadiths, the mention of different narrations, and the fact that the judgments derived from hadiths are regarded as material are some of the issues that make commentary important. This article aims to briefly introduce İtyûbî with his educational life and works, the method he followed in his commentaries, the resources he used, his transmissions that do not reguire many works, his criticisms and evalua-tions, his perspective, his world of thought, and to reveal and evaluate his different approaches and ideas on certain subjects. (shrink)

Şerh literatürü özellikle hadis söz konusu olduğu zaman kapsamlı ve meşhur örnekleriyle tarihten günümüze kendine özgü bir alan açmıştır. Bugün de bu edebiyatın bir yansıması olarak çeşitli çalışmalar yapılmaktadır. Bu çerçevede anlam-yorum vurgusunun ön plana çıktığı ve ilkelerin ele alındığı müstakil eserler de telif edilmektedir. Hem Türkçe hem de farklı dillerde yapılan bu çalışmaların araştırmacılara farklı açılımlar sağladığı ifade edilmelidir. Bunlardan biri Seyyid Abdülmâcid el-Gavrî’nin konuya giriş niteliği taşıyan ez-Zavâbitu’l-esâsiyye li-fehmi’l-hadîsi’n-nebevî adlı kitabıdır. Kitapta dokuz temel ilke örnekler eşliğinde ele alınmış (...) olup hadis araştırmalarına yeni başlayanların istifade edebileceği bir kaynak niteliği taşımaktadır. (shrink)

The objective of this paper is to highlight the functions and meanings of the verb of saying qāla in the Qurʾānic text. To define the properties of this verb, four interrelated aspects are investigated: the context, the pragmatics, the semantics and the syntax of qāla. Theory, methodology and theoretical insights from the literature dealing with verbs corresponding to qāla in other languages which view these instances as speech acts are discussed and applied. The article is divided into two sections. In (...) section 1 the notion of “speech act” is defined according to Searle and Austin. Section 2 is divided into three sub-sections according to the verb form of qāla, type of discourse and the syntactic environment. The most common contextual frame for qāla can be characterized as a conversation or a verbal exchange involving two participants. This affects the function and meaning of the verb qāla since in an interaction between two or more participants the reference to the entity transmitting the message is marked by qāla. Furthermore, the content of the message which is introduced by qāla and is usually formulated as an asyndetic clause or as a verb in the imperative form, is stressed by qāla. Finally, in interactions people can ask, assert, contradict, argue or command. All these actions are embodied by the verb qāla, which performs two illocutionary assertive and directive speech acts. (shrink)

El presente texto se interroga sobre los efectos performativos del himno de Chile en cuanto éste designa al país en la forma de una "copia feliz del Edén". A partir de ahí, se pregunta ¿cómo podría una copia afirmarse en la originalidad de una soberanía? Para solucionar la distancia entre copia y original y, por tanto, dar lugar al funcionamiento de la soberanía, el himno designa a esa copia como "feliz". El término "feliz" se constituye, así, en el operador que (...) vendría tanto a apuntalar a la constitución de una soberanía como a revelar el límite de su imposibilidad. "Feliz" permite disminuir la distancia entre copia y original, pero a la vez, la conserva irremediablemente. Por eso, decir que el país es la copia "feliz" es lo mismo que decir "infeliz" toda vez que ambos términos no hacen más que corroborar la diferencia ontológica entre copia y original. Se argumenta que el término "feliz" constituye un dispositivo teológico político, toda vez que replica la función angélica destinada a la administración de la creación divina. En estos términos se pregunta: ¿no será el proyecto de la República de Chile un proyecto esencialmente administrativo? A esta luz, el texto plantea la contraposición entre himno con el poema: el himno -se plantea- constituye el operador angélico que hace posible la articulación de una soberanía. El poema, en cambio, constituiría el resto irreductible que le resiste. This essay asks on the performative efects of the chilean hymn, because it names the country as a "happy copy of Eden". Since this problem, the essay asks: how could the copy may posits as the originality of the sovereignity? To solve the distance between the copy and the original and make posible the sovereignity´s operation, the hymn names the copy as "happy". The word "happy" supports the constitution of the sovereignity and reveals the limit of its own imposibility. "Happy" reduce the distance between the copy and the original but, at the same time, absolutely preserve it. That´s why, say that the country is the "happy" copy is the same than to say that is a "unhappy" one, because both words shows the ontological difference between the copy and the original. This essay argues that the word "happy" is a political theological device because repeats the angelical task of manage the divine creation. In theses terms we ask: ¿Is the chilean republican proyect an administrative one? In this light, the essay posits an aporia between the hymn and poem: the hymn constitutes the angelical operator that makes sovereignity posible, the poem constitutes a singular rest that resist it. (shrink)

Özİrâde, Kelâm’da, ilimden sonra üzerinde en çok tartışılan konulardan biridir. İrâdenin mâhiyeti hakkında, Mu‘tezilî bilgin Ebû’l-Kāsım el-Kâ‘bî el-Belhî’nin görüşleri dikkate şayandır. Kâ‘bî, oluşturduğu epistemolojik sistemde, irâdeye alışılagelenden farklı bir anlam alanı açmaya çalışmaktadır. Kâ‘bî’ye göre irâde, fiilî bir sıfattır. Ona göre Allah’ın irâdesi hâdistir. İrâde, Tanrı hakkında kullanıldığında, Tevhîd ve tenzih kaygısına; insan hakkında kullanıldığında ise özgürlük, imtihan ve sorumluluk kaygısına dayalı bir şekilde ele alınmaktadır. Kâ‘bî, bu iki kullanım arasında dikkatli ve kesin bir ayrım yaratmaya özen göstermektedir. O, irâde (...) hakkındaki görüşleriyle, Mu‘tezilî düşünce içinde de farklılaşmıştır. Kâ‘bî’nin Nazzâm’ın görüşleriyle uyum gösteren irâde anlayışı, insana otonomi sağlaması açısından önemlidir. Kâ‘bî’ye göre, Allah li-zâtihî mürîd olmadığı gibi O’nun irâdesi, hakîkî anlamda da kullanılmamaktadır. Ona göre irâde, Allah ve insan arasında ortak bir lafız olmasına rağmen, Allah mecazî anlamda mürîddir. Kâ’bî, Allah açısından İlâhî irâdeyi yaratma (tekvîn) insan açısından ise Allah’ın emretmesi olarak ele alır. Bu bağlamda onun epistemolojisinde irâde, Allah-âlem ilişkisine güçlü bir zemin oluşturmaktadır. Anahtar Kelimeler: Kelâm, Mu‘tezile, İlâhî İrâde, Ebû’l-Kāsım el-Belhî, el-Kâ‘bî, Nazzâm, Sıfatlar, Bağdat Mu‘tezilesiTHE WİLL ACCORDİNG TO ABŪ L-QĀSİM AL-KAʿBĪ AL-BALKHĪ AbstractAfter the problem of divine knowledge (‘ılm), divine will/volition (irāda) is one of the most debated issues in Kalām. In regard of divine will and volition Mu’tazilī scholar Abū al-Qāsim al-Ka’bī al-Balkhī’s opinions are of distinctive value. In his epistemology, al-Ka’bī tries to comprehend it in quite an unusual manner. For al-Ka’bī divine will (irāda) is one of the attributes of act. This means that divine will is an accident (hâdis). The term volition when used in relation to God it shall carry the apprehension of divine unity (tawhīd) and transcendence (tenzīh). Whereas in relation to man will implies freedom of action and responsibility of consequences thereby. al-Ka’bī put serious emphasis in differentiating meaning of volition in realm of man and of transcendence. Showing profound similarities with his prior Mu’tazilī al-Nazzam, al-Ka’bī undertakes the problem of divine volition in such a way that does not supersede both, realm of man and of transcendence. Showing similarities with the opinions of his prior Mu’tazilī al-Nazzām, his understanding on will is significant for attributing full authority to man. According to al-Ka’bī, transcendental being (Allah) does not have volition per se (لا هو مريد لذاته). His volition is not used in literal meaning of the word either. He believes that although volition is a common term between God and man, God wills (مرید) in truly metaphorical and figurative sense. al-Ka’bī states that the volition form God’s position is His creation (takwīn) whereas in regard of man, divine volition shall be understood as Allah’s orders. Within this context, term of volition in al-Ka’bī’s epistemology carries the ground for relational foundations of Allah and His creation.Keywords: Divine Will, Abū l-Qāsim al-Balkhī, al-Kaʿbī, God's Attributes, Mu‘tazila, Baghdādī School. (shrink)

Gayretimin bir kısmı bilim dünyasına hizmet, ama diğer çok mühim bir gayesi ise; koskoca bir İslam aleminin yitirmiş olduğu kendine hürmeti, güveni ve insanlık tarihindeki yerini hatırlatmak, kaybettiklerini inşa etmek içindir. Prof. Dr. Fuat Sezgin Prof. Dr. Fuat Sezgin anısına ithaf ettiğimiz Felsefe ve Din Bilimleri Özel Sayımıza hoşgeldiniz. Prof. Dr. Fuat Sezgin, 24 Ekim 1924 tarihinde Bitlis’te dünyaya gelen Fuat Sezgin, il-kokulu Doğubayazıt’ta, ortaokul ve liseyi ise Erzurum’da bitirdikten sonra 1943 yılında İstanbul’a geldi. İstanbul Üniversitesi şarkiyat (Doğu bilimi) Araştırmaları (...) Enstitüsü’nde ünlü Alman şarkiyatçı Prof. Dr. Hellmut Ritter’in (1892-1971) öğrencisi olan Sezgin, Ritter’in tavsiyesi üzerine İslâm bilimlerine yöneldi. 1951’de İstanbul Üniversitesi Edebiyat Fakülte-si’den mezun olduktan sonra Arap Dili ve Edebiyatı alanında “Buhârî’nin Kaynakları Hakkın-da Araştırmalar” başlıklı teziyle doktorasını tamamladı. Bu çalışmasıyla, hadis kaynağı olarak İslâm kültüründe önemli bir yere sahip olan Buhârî’nin sözlü kaynaklar yerine yazılı kaynaklara dayandığı tezini ortaya attı. Doçent unvanını 1954 yılında alan Sezgin, 1960 askeri darbesinin ardından üniversi-telerden uzaklaştırılan 147 akademisyen arasında kendi adının da bulunması üzerine 1961’de Türkiye’den ayrıldı ve çalışmalarına Goethe Üniversitesi’nde (Frankfurt) devam etti. Câbir bin Hayyân hakkında hazırladığı ikinci tezini 1965’te Goethe Üniversitesi Doğa Bilimleri tarihi Enstitüsü’ne sunan ve bir yıl sonra profesörlüğe yükseltilen Sezgin, aynı yıl kendisi gibi şarkiyatçı olan Ursula Sezgin ile Evlendi. Alanında şimdiye kadar yazılan en kapsamlı eser kabul edilen Geshichte des arabisc-hen Schrifttums (Arapça Yazma Eserler Literatürü Tarihi) başlıklı kapsamlı eserinin ilk cildini 1967’de yayımlayan Sezgin, 1978’de Kral Faysal İslâmi İlimler Ödülü’ne lâyık görüldü. Bu ödül nedeniyle kendisine takdim edilen maddi desteği değerlendirerek 1982’de Goethe Üniversitesi Arap-İslâm Bilimleri Tarihi Enstitrüsü’nü, ertesi yıl ise bu enstitü bünyesinde, tarih boyunca Müslüman bilim insanlarının icat ettiği 800’den fazla bilimsel alet ve düzene-ğinin modellerinin sergilendiği İslam Bilim ve teknoloji Müzesi’ni kurdu. Bu müzenin bir benzerini 2008 yılında istanbul’da kuran Sezgin, 2010 yılında Prof. Dr. Fuat Sezgin İslam Bilim Tarihi Araştırmaları Vakfı’nın kuruluşuna öncülük etti. Kahire Arap Dili Akademisi, Şam Arap Dili Akademisi, Fas Rabat Kraliyet Akademisi, Bağdat Arap Dili Akademisi, Türkiye Bilimler Akademisi şeref üyeliği de dâhil olmak üzere çok sayıda ödül ve nişana layık görülen Sezgin’e; Erciyes Üniversitesi, Atatürk Üniversitesi, Süleyman Demirel Üniversitesi ve İstanbul Üniversitesi tarafından fahri doktora unvanları verildi. Frankfurt am Main Goethe Plaketi, Almanya Üstün Hizmet Madalyası, İran İslâmi Bilimler Kitap Ödülü ve Cumhurbaşkanlığı Kültür ve Sanat Büyük Ödülü ile taltif edildi. Prof. Sezgin’in öncülüğünde kurulan İstanbul İslâm Bilim ve teknoloji tarihi Müzesi, Kültür ve Turizm bakanlığı 2016 özel Ödülü’ne lâyık görüldü. Arapça, Süryanice, İbranice, Latince ve Almanca başta olmak üzere 27 dil bilen Prof. Dr. Fuat Sezgin, 30 Haziran 2018’de İstanbul’da vefat etti ve Gülhane Parkı’ndaki İstanbul İslâm Bilim ve teknoloji tarihi Müzesi’nin bahçesine defnedildi. Vefatının ardından, 2018/6 sayılı Cumhurbaşkanlığı genelgesi ile 2019 yılı “Prof. Dr. Fuat Sezgin Yılı” olarak ilân edildi. Cumhurbaşkanlığı genelgesinde "İslam kültür ve medeniyetinin daha iyi anlaşılmasını sağlamak ve onu yeni nesillere en doğru şekilde aktarmak amacıyla yapılacak söz konusu çalışmalara ilgili tüm kamu kurum ve kuruluşlarınca her türlü destek ve katkının sağlanması hususunda gereğini rica ederim." İfadelerine yer verilerek Fuat Sezgin’in ülke sathında anlatılması ve düşüncelerinin anlaşılması için çeşitli faaliyetlerin yürütülmesi istenmişti. Koordinasyon Merkezi olarak da Kırıkkale Üniversitesi seçildi Dünyanın önde gelen bilim tarihçilerinden olan, İslam Bilim Tarihi alanındaki çalışmaları bulunan Prof. Dr. Fuat Sezgin’i gelecek nesillere tanıtmak, fikirlerini anlatmak amacıyla Sivas Cumhuriyet Üniversitesi tarafından da birçok faaliyet yapıldı. Dünyanın önde gelen bilim tarihçilerinden Prof. Dr. Fuat Sezgin’e, İslam Bilim Tarihi alanındaki çalışmalarından dolayı Üniversitemiz tarafından “Fahri Bilim Doktoru” unvanı verildi. Prof. Dr. Sezgin’e fahri bilim doktoru unvanı verilmesi dolayısıyla Üniversitemiz Kül-tür Merkezi’nde düzenlenen tören İstiklal Marşımızın okunması ve saygı duruşuyla başladı. Programa Rektörümüz Prof. Dr. Alim Yıldız, Sivas Belediye Başkan Yardımcısı Ah-met Özaydın, Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Uzun, öğretim elemanları ve öğrenciler katıldı. Rektörümüz Prof. Dr. Alim Yıldız yaptığı açış konuşmasında, "İnsanlara İslam bilimlerinin gerçeğini tanıtmak, benlik duygularını olumsuz etkileyen yanlış yargılardan onları kurtarmak ve ferdin ehemmiyetine olan inancı kazandırmak amacıyla İslam Bilimi Tarihi araştırmalarına adanmış bir ömürdür Prof. Dr. Fuat Sezgin Hocamız. Öyle büyük bir otoritedir ki onu anmadan, onun hazırladığı eserlere bakmadan, bilim tarihiyle, İslam tarihiyle ilgili ortaya bir şeyler sunabilmek çok zordur. Bilim tarihinin en çalışkan, en birikimli bilim insanlarından biridir. İslam tarihine, İslam düşüncesine, İslami eserlere ve bilim dünyasına vermiş olduğu katkılarıyla bir medeniyet kâşifi, eşi bulunmaz bir değer ve ‘darbeler neden kötüdür’ sorusunun mücessem cevabıdır Prof. Dr. Sezgin. Bizim medeniyet ve kültürümüzde kültür, sanat ve beşerin, Yaratıcının her eserinde müşahede ettiği güzellikleri, çeşitli yol ve yöntemlerle ortaya koymasının vasıtasıdır. Bilgiyi hikmetle taçlandırıp irfana ulaştırmadıkça hiçbir şeyi yerli yerine oturtamayız." dedi. Konuşmanın ardından Rektör Yıldız, 93 yaşındaki Prof. Dr. Fuat Sezgin’e cübbe giydirdi. Daha sonra Sezgin katılımcılara ‘Arap İslam Tarihinden Bazı İzlenimler’ konulu ders verdi. Prof. Dr. Fuat Sezgin, “İnsanların bilgi tarihi ile ilgili verileri yazılı olarak kaydetme gayreti, politik tarihe olana nispetle tesadüflere ve keyfi değerlendirmelere göre çok geri zamanlarda oldu. İslam bilim tarihi yüksek ve kaliteli görüşleri yansıtır. Bunları burada sunamayacağım. Birçoğunu Arap-İslam tarihi adlı kitabımın bugüne kadar çıkmış olan 17. cildinde kaydetmeye çalıştım. Onu İstanbul’da Gülhane Parkı’nda İslam Tarihi Araştırmaları Vakfı yayınları arasında bulabilirsiniz.” dedi. Prof. Dr. Sezgin “Bilimler tarihinin verilerini değerlendirmekte, yaşanılan zamanın etüt şartını gözden kaçırılmasının esas olması gerektiğini anladım ve henüz kitabımı yazma-ya başlamadan rastladığım Fransız Coğrafya tarihçisi Joseph Toussaint Renaud (1795-1867)’un şu sözleri beni çok etkilemişti. “Tesadüf teknik ve sanatın ilerlemesinde çok büyük bir rol oynamaz. İnsanlar buluşlarında devamlı bir şekilde birden bir sıçrayışla değil, adım adım hareket eder. Her zaman aynı hızda değil, fakat devamlı olarak insan icat etmez. Olanı ilerletir.” ifadelerine yer verdi. Konuşmasının sonunda Prof. Dr. Sezgin, “Benim 65 yıldır yaymaya çalıştığım Arap İslam bilimleri tarihi hemen hemen her gün beni hayata bağladı. İslam dünyasında büyük bir hızla ilerleyen bilimler MS. 8. yüzyıldan itibaren Fransa ve İngiltere’ye diğer taraftan 10 ve 11. yüzyıldan itibaren Sicilya’ya ve İtalya’ya 9. yüzyıldan itibaren Bizans’a ulaştılar. Avrupa-lılar teknik bilimleri diğer bilimlere nazaran daha kolay anlıyor ve alabiliyorlardı. Bu anlam-da onlar 16. yüzyılda bazı yönlerde Müslümanlara ulaşmaya hatta onları geçmeye başladılar.” ifadelerini kullandı. Programın sonunda Rektörümüz ve Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Duman, Prof. Dr. Fuat Sezgin’e tezhipli bir tablo hediye ettiler. 2019 Prof. Dr. Fuat Sezgin Yılı kapsamında Sivas Cumhuriyet Üniversitesi Merkezî Kütüphanesi’ne Prof. Dr. Fuat Sezgin’in ismi verildi. Ayrıca Üniversitemiz Rektörlüğü tarafından düzenlenen 5’inci Hazan Şiir Dinletisi Sezgin anısına ithaf edilmiştir. 2019 yılının Haziran ayı içerisinde ise Üniversitemiz Rektörlüğü öncülüğünde ve İlahiyat Fakültesi Dekanlığınca ile Sivas Merkez Ulu Cami’de merhum Prof. Dr. Sezgin için Kur’an-ı Kerim tilaveti ve Mevlid-i Şerif programı gerçekleştirilmiştir. Son olarak üniversitemiz rektörlüğü tarafından desteklenen ve Sivas Cumhuriyet Üniversitesi İlahiyat Fakültesi tarafından yayımlanan Cumhuriyet İlahiyat Dergisi’nin 23. Cilt 3. Sayısı (Felsefe ve Din Bilimleri Özel Sayısı) Prof. Dr. Fuat Sezgin anısına ithaf edilmiştir. Felsefe ve Din Bilimleri alanından birçok güncel ve ilgi çekici araştırmayı bir araya getirdiğimiz sayımızı sizlere sunmaktan heyecan ve mutluluk duyuyoruz. Bize emanet edi-len değerli çalışmaları uluslararası alana taşımak için geniş bir ekiple tüm gayretimizi gösterdiğimizi ifade etmek isteriz. Yeni sayımızda başta makale sahibi değerli bilim insanlarımıza, yayın, danışma ve hakem kurullarımıza, Rektörlüğümüz Basımevi personeline ve özellikle dergimizin yayın aşamasında yadsınmaz emekleri olan alan editörlerimiz Dr. Öğr. Üyesi Adem Çiftçi, Arş. Dr. Öğr. Üyesi Gör. Fatma Kurttekin, Arş. Gör. Maruf Çakır, Arş. Gör. Alper Ay, Arş. Gör. Esma Güneş, Gör. Bayram Ünce, Arş. Gör. Sena Kaplan, Arş. Gör. Gülistan Aktaş,Arş. Gör. Hamit Demir Arş. Gör. Merve Yetim, Arş. Gör. Rukiye Göğen, Arş. Gör. Ömer Faruk Özbek, Arş. Gör. Salime Bera Kemikli, Arş. Gör. Naim Yaman, Arş. Gör. Sema Tombul, Arş. Gör. Nurgül Akdoğan, Arş. Gör. Ayşe Mine Akar, Arş. Gör. İlknur Bahadır ile Arapça dil editörü Prof. Dr. Ömer Faruk Yavuz ve İngilizce dil kontrolü sorumluluğunu üstlenen alan editörlerimiz Dr. Miyase Yavuz Altıntaş, Uzm. Zeynep Yücedoğru, Dr. Öğr. Üyesi Zuhal Ağılkaya Şahin, Dr. Metin Güven ve Dr. Kenan Tekin’e teşekkür ederiz. Dergimizin 23. Cilt 2. ve 3. Sayı (Özel Sayı)’larından itibaren Yazı İşleri Müdürü olarak Dr. Ahmet Çelik’in görevlendirildiğini bildirir kendisine yeni görevinde başarılar dileriz. Önceki sayılarımızda dergimizin Yazı İşleri Müdürlüğünü ifa eden Doç. Dr. Ali Yılmaz’a teşekkürlerimizi sunarız. 15 Haziran 2020’de yayınlanacak bir sonraki sayımız için makale kabul tarihlerinin yayın kurulumuz tarafından 1 Ocak- 15 Mart olarak değiştirildiğini hatırlatır çalışmalarınız-da kolaylıklar dileriz. 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Retomar la revisión del pensamiento sartriano podría parecer una pretensión démodé para el debate filosófico contemporáneo. Sin embargo, los problemas que otrora se planteara Sartre respecto a la libertad, al sujeto y, más concretamente, al lugar de este último en la historia, vuelven a recobrar su vigencia, si es que se puede decir que la habían perdido. El presente trabajo constituye una primera aproximación al pensamiento sartriano de la posguerra, tomando como premisa y aceptando la tesis planteada por otros autores, (...) de que las obras escritas para este período, incluidas las póstumas, perfilan una línea de continuidad entre el joven Sartre y el Sartre de la Crítica. Intentaremos trazar esta línea a partir de la noción de situación, teniendo en cuenta que la situación se constituirá como el escenario en el cual el sujeto como libertad se arrojará en el mundo y del cual, por tanto, se hará responsable. Veremos también que la noción de situación permitirá a Sartre establecer los puentes de acercamiento al marxismo, caracterizando la situación, relativa siempre a la época, a partir de las relaciones de clase. Palabras clave : libertad;sujeto histórico; situación; historialidad, historicidad. The Situation and the Role of Subject in History: From “Being and Nothingness” to Postwar SartreResuming the revision of Sartrian thought might seem an old-fashioned aim to the contemporary philosophical debate. However, the problems once posed by Sartre regarding freedom, the subject and, more concretely, the latter’s place in History, have come to regain their force, in case one could say they had actually lost it. This work is a first approach to Sartre’s postwar thought, assuming the thesis proposed by other authors that the works written in this period, including the posthumous ones, outline some continuity between the young Sartre and the Sartre of the Critique. We will try to reconstruct this continuity from the notion of situation, bearing in mind that the situation will be the setting in which the subject as freedom will throw himself into the world, and for which he, therefore, will be responsible. We shall also see that the notion of situation will allow Sartre to come closer to Marxism, characterizing the situation, always relative to one time, from class relations. Keywords : Freedom; Situation; Historiality; Historicity. (shrink)

İrap Arap dili ve İslami ilimlere dair tedvin faaliyetlerinin başlangıcından bu yana önemini devam ettiren bir olgudur. Bu sebeple farklı alanları konu alan İslami ilimlerin çoğunda esas alınan unsurlardan birisi olmuştur. Bu alanlardan biri olan ve öncelikli hedefi Kur’ân’ın anlaşılmasına katkı sağlamak olan tefsirin de önemli bir parçasıdır. Zira dile ait özelliklerin tam manasıyla gözetilmesiyle ancak doğru bir tefsir faaliyetinden söz etmek mümkün olabilmektedir. Arap dilinin tefsirle ilgili en bariz özelliklerinden biri ise iraptır. Bundan dolayı her bir müfessirin tefsir yönteminde (...) irap önemli bir yer işgal etmektedir. Tefsirinde iraba önemli bir yer ayıran müfessirlerden Beyzâvî, İslam âleminde ve özellikle Osmanlı âlimleri nazarında kabul görmüş bir müfessirdir. Nitekim tefsiri; şerh, haşiye, ihtisar vb. yönlerden başka çalışmalara konu olmuştur. Ayrıca bazı tefsir çalışmaları da bu tefsir esas alınarak oluşturulmuştur. Bu çalışmada Beyzâvî ve Osmanlı dönemi âlimlerinden olan Lütfullah el-Erzurûmî’nin tefsiri, irabı ele alışları noktasında karşılaştırılmıştır. Lütfullah el-Erzurûmî’nin iraba dair görüşlerinin çoğuna Beyzâvî’nin kaynaklık ettiği, Beyzâvî ile aynı düşündüğü noktalarda onun görüşlerini özetleme, açıklama veya yorumlama yoluna gittiği görülmüştür. Bazı durumlarda ise kendisinin dile ve özellikle iraba vukufiyetini gösteren bir tarzda Beyzâvî’nin görüşlerine katılmamıştır. Bu durumda Zemahşerî, Râzî, Ebû Hayyân başta olmak üzere daha başka müfessirlerin görüşleriyle kendi görüşünü desteklemiştir. Bazı örnekler üzerinden iki müfessirin iraba dair görüşlerinin karşılaştırmalı incelemesini yapan bu çalışmada bu iki müfessirin eserlerinden başka tefsirlerinde irabın önemli bir yer işgal ettiği zikri geçen müelliflerin eserleri de konuyla ilgisi bağlamında incelenmiştir. Özet: Açıklamak ve beyan etmek anlamlarına gelen i‘râb, Arap dilinde kelimelerin sonlarındaki alametleri düzenleyerek, kelimelerin birbirleriyle irtibatlarını kuran ve bu sayede anlam değerlerini belirleyen kurallar sistemidir. Dolayısıyla i‘râb, cümlede anlam belirsizliklerini ortadan kaldırarak anlam inceliklerinin ortaya çıkmasını sağlayan ve bu sayede sözdeki derin anlamların anlaşılma yolunu kolaylaştıran bir role sahiptir. Bu yüzden i‘râb, Arap dilcilerinin yanı sıra hadis, fıkıh, kelam gibi dile ilişkin özelliklerin gözetildiği alanlarda eser veren müelliflerin de çalışmalarını dayandırdıkları temel noktalardan birisi olmuştur. Kur’ân-ı Kerîm’in tefsirinde de i‘râb başta gelen unsurlardan biri olmuştur. Nitekim i‘râb kaidelerinin konulmasındaki temel dinamik, Kur’ân’ı Kerîm’i lahn adı verilen hatalı okumalardan korumak olmuştur. Tefsirciler de Kur’ân’ı Kerîm’i anlamada i‘râbdan çokça faydalanmışlardır. Tefsîr-i Beyzâvî diye de bilinen Envâru’t-tenzîl ve esrâru’t-te’vîl adlı eserinde Kur’ân’ı anlamada i‘râb özelliklerine sıkça başvuran âlimlerden birisi meşhur tefsirci Abdullah b. Muhammed el-Beyzâvî’dir (ö. 685/1286). Bu eser ilim çevreleri tarafından kabul görmüş bir tefsirdir. Beyzâvî gibi tefsirinde i‘râbı çokça kullanan bir diğer alim Muhammed b. Lutfullah el-Erzurûmî (ö. 1202/1788) olup Göğsügür Lütfullah Efendi olarak da bilinmektedir. Osmanlı dönemi âlimlerinden olan ve birçok ilim dalında eser veren Lutfullah el-Erzurûmî’nin tefsirinin adı Râmûzu’t-tahrîr ve’t-tefsîr olup bu tefsirin dil ve i‘râb özelliklerine geniş yer ayırması sebebiyle lugavî tefsir olarak da nitelendirilmesi mümkündür. Müellif bu tefsirinde Beyzâvî’nin i‘râba dair görüşlerinden istifade etmenin yanında çoğu zaman onun görüşlerini açıklama yoluna gitmiştir. Bununla birlikte i‘râba dair mevzularda Zemahşerî, Râzî, Ebû Hayyân ve daha başka âlimlerin görüşlerinden de yararlanmıştır. Bu çalışmada Beyzâvî’nin Envâru’t-tenzîl ve esrâru’t-te’vîl’i ile Lütfullah el-Erzurûmî’nin Râmûzu’t-tahrîr ve’t-tefsîr’i, i‘râbı ele alışları açısından karşılaştırmalı olarak incelenmiştir. Çalışmada bu iki tefsirin seçilmesindeki belirleyici etken eserlerin i‘râbı ele alış yöntemlerinin benzerlik arz etmesidir. Bazı örnekler üzerinden konuyu karşılaştırmalı olarak inceleyen bu çalışmanın amacı iki müfessirin Kur’ân ayetlerini anlamada i‘râba yaklaşımlarını tespit etmek suretiyle bu iki müfessir arasındaki i‘râb değerlendirmeleri bağlamındaki ilişkinin niteliğini belirlemektir. Çalışmanın diğer bir amacı Beyzâvî’den sonra yaşamış olan Lütfullah el-Erzurûmî’nin onunla aynı düşündüğü veya farklı görüşe sahip olduğu noktalardaki değerlendirmelerini incelemektir. Bu noktada, her iki eserde yer alan i‘râb örnekleri üzerinden incelenen konu, eserlerinde i‘râba geniş yer veren Zemahşerî, Râzî, Ebû Hayyân ve daha başka tefsircinin görüşleriyle de mukayeseli olarak değerlendirilmiştir. Bu çalışmada i‘râba dair görüşleri değerlendirilen her iki alim kuşkusuz çeşitli yönleriyle birçok çalışmaya konu olmuştur. Yıllar geçtikçe şöhreti daha da artan ve eserleri daha çok ilgi gören Beyzâvî hakkındaki çalışmalar daha fazladır. Konumuzla alakalı olarak tefsirindeki yöntemi ve ayetleri anlamlandırmada i‘râbı kullanış tarzını inceleyen çalışmalar bulunmaktadır. Ancak bu çalışma, önceki çalışmalardan farklı olarak Beyzâvî’nin tefsirindeki yöntemi ve tefsirde dile ait özellikleri ve i‘râbı nasıl kullandığını açıklamaktan ziyade Beyzâvî ile ondan sonra yaşamış olan Lütfullah el-Erzurûmî’nin tefsirlerinde irabı ele alış tarzlarını mukayeseyi konu edinmektedir. Diğer taraftan Lütfullah el-Erzurûmî, Beyzâvî kadar çalışılmamış olsa da bazı eserlerinin çeşitli çalışmalara konu olduğu görülmektedir. Eserlerini dil yönünden inceleyen çalışmalar da bulunmaktadır. Ancak bu çalışma Beyzâvî’nin tefsirde i‘râbı ele alışını da değerlendirmekle birlikte iki müellifin bu konudaki görüşlerinin kıyaslamasını yaparak tefsirinde Beyzâvî’nin i‘râba dair görüşlerine başvuran Lütfullah el-Erzurûmî’nin onunla ittifak ettiği ve farklı düşündüğü tarafları ve bu farklılıkların kaynaklarını ortaya koymaya çalışmaktadır. Ayrıca Lütfullah el-Erzurûmî’nin Beyzâvî’yle ortak görüşe sahip olduğu noktalarda onun görüşlerini ele alış tarzının alıntılama, açıklama veya atıf yapma gibi şekillerden hangisiyle gerçekleştiğini tespit ederek buradan bir değerlendirme yapmayı amaçlamaktadır. Öte yandan farklı düşündüğü noktalarda ise bu görüşün önceki âlimlerin görüşlerinin değerlendirilmesi neticesinde birinin diğerine tercih edilmesi şeklinde mi yoksa bizzat müellifin kendi görüşü mü olduğu belirlenmeye çalışmaktadır. Çalışmaya konu olan iki eserdeki i‘râba dair mevzuların ele alınış biçimiyle ilgili olarak şu sonuçlara ulaşılmıştır: Lütfullah el-Erzurûmî çoğunlukla Beyzâvî’nin görüşüne tabi olmuştur. Beyzâvî’nin çoğu görüşünü özetleme yoluna gitse de bazı durumlarda açıklama yapma ihtiyacı hissetmiştir. Çalışmada bazı örnekleri sunulan bu konuya dair daha çok örnek her iki müellifin eserinden verilebilir. İhtilaf ettiği konularda ise diğer tefsirlerde daha isabetli gördüğü görüşleri sunmuştur. Beyzâvî’ye katılmadığı noktalarda ise başta Zemahşerî’nin Keşşâf’ı olmak üzere Râzî’nin Mefâtîhu’l-gayb’ı, Ebû Hayyân’ın el-Bahru’l-muhît’i ve daha başka tefsirlerdeki i‘râba dair görüşlerden yararlanmıştır. Bazı görüşlerinde ise gerek Beyzâvî gerek diğer müfessirlerin görüşlerine katılmayarak kendi görüşünü belirtmiştir. İraba dair bu değerlendirmeler, önceden dile getirilmemiş müellife ait bir görüş olabildiği gibi anlamı belirlemede açık etkisi olan herhangi bir görüşün üstün tutulması tarzında da tezahür edebilmiştir. Lütfullah el-Erzurûmî, Beyzâvî’nin görüşlerine katıldığı durumlarda bunu çeşitli deliller sunarak gerekçelendirmiştir. Bu husus, kadim müfessirleri takip eden sonraki müfessirlerin tefsirdeki rolünün sadece özetleme veya şerh etme şeklinde gerçekleşmediğini, bilakis kendilerine has yöntem, değerlendirme ve kıstaslarının bulunduğunu göstermektedir. Öte yandan çalışmaya konu olan iki eserin karşılaştırılmasıyla ortaya çıkan bu sonuçlar, kadim âlimlerin gerek dil alanında gerek diğer alanlarda sonrakilere bıraktığı bilgi birikimi ve teliflerin bolluğuna rağmen kapsamlı inceleme ve araştırmalar neticesinde onların elde edemedikleri bir takım neticelere sonrakilerin ulaşabileceğini de ortaya koymaktadır. (shrink)