As in the Arab and Persian literatures, many works have been written on the education and teaching of tajwīd, which provides the correct reading of the Qurʼān in Islamic Turkish Literature. Works on this subject were written generally as prose. Besides, some of these works were written in verse style because of practical benefits in education. In this context, the work named Ẓafar written by S̲h̲umnulu Ḥilmī Efendi (d. 1200/1785-86), which is one of the poetical tajwīds that has not been (...) studied enough, is one of the works that can be evaluated under a separate title within religious literaty genres such as forty hadith, ʻaqāʼidnāme and s̲h̲urūt al-ṣalāt (pillars or prayer). This study primarily deals with Ḥilmī Efendi’s tajwīd of verse in Turkish, named Ẓafar, with form and content analysis. The aim of the study is to give information about Ḥilmī Efendi, based on his works and to reveal the text of the work named Ẓafar, which has been transcribed. The importance of the study stems from the fact that it will introduce the first Turkish tajwīd written in verse as far as it has been identified and the master of qırāʼat poet author who can be accepted as the founder of this genre.Summary: During the formation of Islamic sciences such as tafsīr, hadīth, kalām, fiḳh, and ḳırāʼat many works related to these sciences were written in Arabic, Persian, and Kurdish languages. After Turks met with Islam, works were written in verse and prose style to learn the al-Ḳurʼān, the hadīth and the sciences that would help to understand these two sources in order to live a true faith and worship life. On the other hand, as a result of the writing of verse works, some literary genres emerged in Turkish Islamic literature. This issue has also been appeared in the science of tajwīd, which is defined as “a set of rules for the correct pronunciation of the letters with all their qualities” and which ensures the Ḳurʼān to be read properly. As a matter of fact, the writing of both prose and verse tajwīd works defined as a religious-literary genre is an indication of this phenomenon. For instance, Tuḥfe-i Şerīfī (S̲h̲erīfī d. 1260/1844) and Naẓmuʼl-Ehem (S̲h̲eyhī d. 1235/1819-20) are examples of verse tajwīd works. In this context, one of the verse tajwīds is Ẓafar, which is defined by his own writer, S̲h̲umnulu Ḥilmī Efendi, as the first work written in this type.The author of the work, Ḥilmī Efendi, lived in Vardar Yenicesi (Giannitsa) for a long time and died in Hijāz in 1200 (1785-86), is one of the 18th century authors and an specialist in the field. In the work named Osmanli Müellifleri (Bursalı Meḥmed Ṭāhir, 1333 / Ottoman Authors) it is stated that he has works named Manẓūm Tajwīd (Ẓafar) and Manẓūm S̲h̲urūt-ı ṣalāt (Naẓm-ı nefīs) and that he wrote death dates with poetry on the gravestones of the grandchildren of G̲h̲āzī Evrenos Bey (d. 820/1417) and an Arabic khatim prayer. Information about Ḥilmī Efendi's personality, educational life, and scientific level could not be found. One of the works of Ḥilmī Efendi is Naẓm-ı nefīs, which was written in 1190/1776-77, and is in the form of S̲h̲urūt-ı ṣalāt. In this work of 125 couplets except for the title of “Tertīb-i Secāvend-i Ḥurūf” (fāʻilātün fāʻilātün fāʻilün) the author used the meter of the fāʻilātün fāʻilātün fāʻilātün fāʻilün and preferred the masnavī as a form of verse. The work consists of a introduction of 9 couplets, a main part of 24 couplets, an addition and conclusion of 3 couplets.Another work of Ḥilmī Efendi is the work called Ẓafar in the form of verse tajwīd, which he wrote on the request of some of his friends and which is the main subject of this study. There is no record of the writing date of this work. This study also includes the transcribed text of the work. However, when considering the period the author lived in and the time of his other work Naẓm-ı nefīs (1190/1776-77) it is estimated that Ẓafar was written after the second half of the 18th century. However no manuscript copy of Ẓafar could be found. Therefore, for the text to be transcribed in this study, the oldest dated and printed copy with Arabic diacritics of the work (Istanbul: Dār at-tıbāʻa al-āmire, 1265) was taken as basis. In this copy, the work was incorrectly named as Tajwīd-i Manẓūm. Also, there are some typographical errors in the headlines or text; these errors were tried to be corrected. It consists of 71 couplets; an introduction and 25 main titles. Ẓafar, written was written in half, full and rich rhyme. In some places, as well as rhyme, redif (repeated voice) created with an appendix or a word was used. The work has a clear, intriguing and narrative language and expression.Traditionally, the author starts his work by praising God, salawat, prayer, followed by a statement about the importance and the provisions of the learning tajwīd. Then the author gives informations about some tajwīd subjects such as ḥarf-i med, sebeb-i med, medd-i muttaṣıl, medd-i munfaṣıl, and so forth.The author bases on the Ḥafṣ narration of the ḳırāʼat of the ʻĀṣım probably because of taking into account the readers. Another point that draws attention in the work is that the tajwīd issues are explained shorter and clearer compared to other verse tajwīds. There are also no secondary topics such as ţūl, tevaṣṣut, ḳaṣr, ḥarf-i muḫaffefe, kelime-i müṡaḳḳale or istiʻāẕe-basmala, states of tā-i teʼnīṡ. To provide an easy memoration Ḥilmī Efendi does not apply the method of formulations of letters corresponding to the bases such as ikhfā, iẓhār as in many other tajwīd Works. Instead, he writes the letters of a specific rule one by one. Additionally, he does not give many examples from Qurʾān verses to consolidate the rules, and sometimes refers only to the surahs. With his work called Ẓafar, the author follows and represents the tradition of religious-literary works in general, and in particular, the tradition of the verse tajwīd. In some verse types of tajwīd works, for example, only subjects of ḳatʻ and vaṣl are discussed, however, in Ẓafar, most rules of tajwīd are included.It can also be said that the work has a special place and importance due to the possibility of being the first text (constituent text) written in verse tajwīd. On the other hand, when considering the conditions of the period and the fact that it was published more than once, it can be stated that Ẓafar was used as a material in educational activities and raised attention. (shrink)

This study examined the validity and reliability of a Turkish version of the Modified Moral Sensitivity Questionnaire for Student Nurses. After obtaining permission to adapt the MMSQSN into Turkish, the translation/back-translation method was used with expert opinions to determine content validity. Factor analysis was conducted to examine the construct validity and test–retest was performed on the questionnaire to determine reliability. Cronbach’s alpha coefficients were calculated to assess for internal consistency. Participants included 272 baccalaureate degree student nurses who took ethics lessons (...) prior to their clinical internship. The factor analysis revealed that even though the factor structure in the original scale was the same, relevant items were categorized with similar components, and factor loads were sufficient. The correlation coefficient in the analyses of test–retest scores was.66 for the total scale and the Cronbach’s alpha was.73 for the total scale. The translated MMSQSN is a valid and reliable measure of ethical sensitivity in student nurses in Turkey. (shrink)

Science is widely regarded as the most reliable epistemic source of providing knowledge about the world. Policymakers intend to make purposeful changes in the world. The practice of policymakers relying on scientific experts to make informed decisions about which policies to implement is called Evidence Based Policymaking. This thesis provides a perspective from the philosophy of science in order to discuss the justifiability of Evidence Based Policymaking (EBP) with respect to broadly democratic and liberal values. Justifying EBP with broadly democratic (...) and liberal values entails that the practices of EBP promote, or at least are in harmony with, values such as democratic governance and enhancement of people’s freedom and autonomy. Identifying the conditions under which practices of EBP meet such desiderata minimally requires an understanding of how sciences and scientific experts are instrumental in realizing the public’s values, needs, interests, and pursuit of freedom. In order to approach this project, the thesis adopts a philosophical perspective to conceptualize how sciences are supposed to be guided by or promote society’s values, needs, and interests. Specifically, it adopts a perspective from the philosophy of science that focuses on the relationship between science and (societal) values. The kind of philosophy of science perspective on “values in science” that this thesis adopts has two overarching pursuits relevant for the project of the thesis. Firstly, it seeks to inform the debates about which values and non-epistemic considerations are supposed to inform scientific research. For instance, it discusses the proper sources/owners of the non-epistemic desiderata that inform scientific research and the proper social mechanisms to identify these non-epistemic desiderata (e.g. Kourany, 2010; Kitcher, 2011). Second, it offers theories of the non-epistemic values’ proper roles in scientific reasoning and research that specify how their involvement in science does not unduly compromise the epistemic pursuits of science. The values-in-science perspective thereby seeks to balance the instrumental value of science (i.e., its use to pursue certain societal projects and values) with its epistemic authority (i.e., its objectivity, non-dogmatism, and reliability). The thesis advances an understanding of EBP from the perspective of the values in science by addressing issues that come to the fore when EBP is acknowledged as a value-laden practice of informed decision-making. (shrink)

Ansiklopedik tarzda kaleme alınan eserler, yazıldıkları dönemindeki ilmi seviyeyi göstermek ve muhataplarının ihtiyaç duydukları pratik bilgileri bir araya getirmek bakımından büyük öneme sahiptir. Zira bu tür eserlerin, hem müellifin çeşitli ilim dallarına vukufiyetini ortaya koyma hem de eserden istifade edecek kesimlerin ihtiyaç duyduğu bilgi birikimini tespit etme noktasında kıymetli veri kaynakları oldukları aşikârdır. İslam dünyasında erken dönemde kaleme alınan bu türdeki eserlerden biri de müellifin tek eseri olarak günümüze gelmiş ve şöhreti ile müellifini geride bırakmış olan Muhammed b. Ahmed el-Hârizmî’nin (...) Mefâtîhu’l-‘ulûm aslı eseridir. Bu çalışmada Hârizmî’nin bir bürokrat olarak kendi meslektaşlarının ihtiyaç duyduğu bilgileri bir araya getirdiği eserinde felsefeye ve felsefî ilimlere yaklaşımı incelenecektir. Çalışmanın planı, müellifin eserinde felsefeye ayırdığı bölüme başlıkları üzerinden düzenlenmiştir. (shrink)

Every text, in addition to its main idea and notional framework, has a context that reflects the background of the milieu in which it was written. In this respect, it would be paid attention in the identity of the text, which waiting to be discovered like a hidden treasure within lines and reflecting its time, as much as giving importance to the sentences of the text. Adopting such an approach, in a sense, could contribute to a better understanding of the (...) spirit of the text. In addition, this approach is of great importance in bringing the treatises that built our civilization, especially the stories of many manuscripts waiting to be revealed, to modern scholarship. Therefore, each step on this path of discovery makes an outstanding contribution to the understanding of the ultimate extent of our civilization’s history. This paper aims to take a step on this path by examining a manuscript that depicts the Ottoman scholarly environment in the 18th century. Both the critical edition of the treatise, Ilzām al-muʿānidīn wa-ibṭāl zaʿm al-ḥāsidīn, and its translation constitute the scope and focus of this paper. The paper also aims to have a general view of the historical context of the treatise and a concise analysis in light of this information. Later, it is aimed to let the reader be alone with the edited Arabic text and its Turkish translation by leaving her/him alone in this intellectual journey. Another reason for choosing the treatise is that it is related to ʿiṣmah al anbiyā (the infallibility of the Messengers of Allah), which is a highly sensitive issue of kalām in terms of both thematically and methodologically. Moreover, this subject is extremely meaningful in terms of the revelation-centered structure of kalam, the nature of the concept of Messenger of Allah, and the understanding of the issues formed around being a Messenger of Allah. Following both etymological and discursive evaluation based on classical sources (especially related to fiqh), the treatise discusses whether the Messengers of Allah are protected from the faint (ighmāʾ) or not. Its main question is whether the faint be considered in the context of ʿiṣmah al anbiyā or not. First of all, the author explains the reasons for writing the treatise in the introduction and then, underlines prominently the results in the conclusion. Both chapters may be the most significant parts in respect of reflecting the identity of the text. The given messages by determining the causal relations in these chapters provide significant clues about the conflict between the Kadizādeli and the Sivasī, which adversely affected the history of Ottoman thought, and emerged trends as a consequence of that. The most prominent theme is that it is highly recommended to adopt a moderate way to overcome the negative effects of the conflict that polarized many people. Ultimately, the treatise is an extremely important text in terms of being the first witness of a time period, in which one of the greatest turning points emerged in our intellectual history. (shrink)

The increasing number of companies providing internet services and auction tools helped popularize the online reverse auction trend for purchasing commodities and services in the last decade. As a result, a number of owners, both public and private, accepted the online reverse auctions as the bidding technique for their construction projects. Owners, while trying to minimize their costs for construction projects, are also required to address their ethical responsibilities to the shareholders. In the case of online reverse auctions for construction (...) projects, the ethical issues involved in the bidding technique directly reflects on the owner’s ethical and social responsibilities to their shareholders. The goal of this paper is to identify the shareholder ethics and responsibilities in online reverse auctions for construction projects by analyzing the ethical issues for the parties involved in the process. The identification of the ethical issues and responsibilities requires clear definition and understanding of professional ethics and the roles of the involved parties. In this paper, first, the concept of professional ethics and social responsibility is described in a general form. To illustrate the ethical issues and responsibilities, a sample case of bidding for a construction project using online reverse auction techniques is presented in which the shareholders were actively involved in questioning the ethical issues. The issues involved in the bidding process and their reflection on the shareholder responsibilities are described and analyzed for each stage of the process. A brief discussion of the overall process is also included to address the general ethical issues involved in online reverse auctions. (shrink)

Laura Hassan. Ash‘arism Encounters Avicennism: Sayf al-Dīn al-Āmidī on Creation.

It is generally considered and widely accepted that Fakhr al-Dīn al-Rāzī School to be effective in the formation and development of Ottoman intellectual life. However, there are some ʻulamā’ such as Jalāl al-Dīn al-Dawānī, who influenced the Ottoman mindset with both their works and ideas and beyond, they create distinct traditions. Present outline aims to draw attention to this issue through Mu’ayyadzāda ʻAbd al-Raḥmān Efendi, who is a famous disciple and representative of al-Dawānī perspective in Anatolia. In this respect, it (...) introduces the two risālas belongs to him that are important in terms of his theory of nature, and by moving here it points to some questions that need to be answered here and some issues that need to be addressed. (shrink)

This paper consists of two parts and has two aims. The first is to elaborate on the historical-philosophical background of Cantor’s notions of infinity in the context of Spinoza’s influence on him. To achieve this aim, in the first part I compare Spinoza’s and Cantor’s conceptions of actual infinity along with their mathematical implications. Explaining the metaphysical, conceptual, and methodological aspects of Cantor’s expansion of the orthodox finitist conception of number of his time, I discuss how he adopts Spinoza’s motifs (...) to overcome the challenges on his way to proposing his transfinite infinites. To achieve the second aim, i.e., to investigate the philosophical foundations of Cantor’s transfinite infinites, I follow a three-step outline analyzing Cantor’s three principles along with their metaphysical and epistemological-linguistic aspects. I analyze the strengths and weak sides of Lakoff and Núñez’s Basic Metaphor of Infinity and Pantsar’s Process → Object Metaphor, then compare their interpretations with mine. I conclude that the metaphors can be improved when their source domains are limited to the target domains they apply to and when supported by a thorough analysis of the historical-philosophical background of their target domains. (shrink)

This article discusses the quiddity of the empty set from its epistemological and linguistic aspects. It consists of four parts. The first part compares the concept of _nihil privativum_ and the empty set in terms of representability, arguing the empty set can be treated as a negative and formal concept. It is argued that, unlike Frege’s definition of zero, the quantitative negation with a full scope is what enables us to represent the empty set conceptually without committing to an antinomy. (...) The second part examines the type and scope of the negation in the concept of _nihil privativum_ and the empty set. In the third part the empty set is interpreted as a rigid abstract general term. The uniqueness of the empty set is explained via a widened version of Kripke’s notion of rigidity. The fourth part proposes a construction for the pure singleton, comparing it with Zermelo’s conception of singletons with the Ur-elements. It is argued that the proposed construction does not face the criterion and ontological inflation problems. The first conclusion of the article is that the empty set can be construed as a negative, formal and unique abstract general term, with quantitative negation full in scope. The second conclusion is that the pure singleton constructed out of the empty set construed in this way overcomes the criterion and ontological inflation problems. (shrink)

Pathways to Contemporary Islam: New Trends in Critical Engagement highlights that the current tensions in Islam and the Muslim world are the result of historical dynamics as opposed to an alleged incompatibility between religious tradition and modernity. The emphasis on pathways indicates that critical engagement and contestation have always been intrinsic to the history of Islam. The aim of the book is to elaborate the contemporary pathways and analyse the trends that contest the Islamic intellectual tradition, the relationship between religion (...) and politics, and the individual and collective practice of religion. The collection of essays analyses the current efforts of critical re-engagement with the Islamic intellectual tradition and underlines the historical diversity of Islamic orthodoxies that led to the establishment of various pathways in the practice and role of religion in Muslim societies. (shrink)

Reseña de Benedikt Maria Trappen, Ach, dass ich doch erst Befreiter wäre. Friedrich Nietzsche. Eine Lebensgeschichte in Briefen, München: Verlag Dr. Friedrich Pfeil, 2020, p. 144. Benedikt Maria Trappen, Wahrheit, Ewige Wiederkehr, Wille zur Macht: Grundthemen Nietzsches in der Auslegung von Karl Jaspers, München: Verlag Dr. Friedrich Pfeil, 2020, p. 120.

In this article the authors would like to present a history of the Turkish feminist movement. The roots of the feminist movement go back to the last decades of Ottoman Empire in Turkey when westernisation had started to take place. During the firts decade of the Republic many steps were taken to enable women to get involved in public, political and professional life and to encourage more equality in family matters. Women’s emancipation became a significant symbol of modernity. Kemalist reforms (...) attemted to create a new woman who could take place in public sphere with the men. During the 1970’s the movement of women almost disappeared in nationalist and socialist movements. After the military intervention in 1980 new female actors started to present new demands and change the nature of feminist movement in Turkey. (shrink)

Turkish culture is based on tolerance, the product of the unique Islam–Turkish synthesis. This synthesis is crucial today for a more balanced perception of Islam because it opposes extremism and the terror that is associated with it. The Turkish–Ottoman Empire followed earlier traditions and set up a system based on tolerance towards its ethnically diverse subjects. It was due to this exceptional system assuring stability and freedom of conscience that the Empire was able to hold together people of different religions, (...) languages and races, and to protect and preserve different cultures and languages. This tradition of tolerance and harmony lives on in modern Turkey. Although today there are bound to be certain misinterpretations of Islam, the majority of Turks firmly oppose intolerance and terrorism. (shrink)