One of the most rooted topics in Arabic poetry is the dirge. It shows that during the Jāhiliyya period, people lamented the dead at the graves and remembered their beautiful qualities. A similar situation continued in terms of content in the dirges that were said in the following periods. However, with the change of social, political and cultural conditions in time, there have been partial changes in the writing styles and purposes of the dirges. For example, the effects of political (...) and sectarian factors were felt more in the process that started with the Umayyad period and continued in the following centuries. On the other hand, it has been observed that poets wrote dirges not only for the people they love but also for themselves, the animals they owned and the cities they lived in. In Arabic literature, dirges written for cities became famous and widespread, especially during the Andalusian period. However, considering that the poets of the Jahiliyya period lament the lands abandoned by the beloved, especially in the first part of the ode, it can be said that the tradition of writing elegies for cities dates back to much earlier times. On the other hand, the destruction of cities during the Abbasid period due to many wars, especially the Mongol invasion, caused many poets to recite dirges for these destroyed cities. One of the cities damaged during this period is Baghdad, one of the most important cities of Islamic culture and civilization. As it is known, Baghdad was occupied by the Mongols in 1258. As a result of this occupation, also known as the Baghdad disaster, many of the material and spiritual wealth of the city were destroyed. For this reason, the event had great repercussions in Arabic poetry, and many poets who could not remain unresponsive to what happened elegized for Baghdad. One of these poets is Shamsaddīn al-Kūfī (d. 675/1256), whose al-Kasīda al-Nūniya is the subject of our study. Shamsaddīn al-Kūfī, who was born in 623/1226 in Kufa, is one of the leading literary scholars and poets of his period. Due to the fact that the Baghdad disaster affected his poems to a great extent, he was given the title of Poet of Baghdad Disaster. When his poems are examined in general, it can be said that the dirges he sang for family members, friends, children of his friends and the city of Baghdad, which was destroyed by the Mongolian invasion, are at the forefront. The poet, who uses verbal arts such as tibāq and rad al ajuz alā al sadr intensively, places more importance on the meaning dimension of the issue in his dirges and uses arts related to meaning skillfully. al-Kasīda al-Nūniya, written by Shamsaddīn al-Kūfī in the Kamil bahr for Baghdad, is composed of 27 couplets. The theme of complaint about separation is addressed in the introduction part of the kasīda. Then, the main subject of the kasīda was put forward with the themes of the effects of the Mongolian occupation in Baghdad, the poet's feelings about this occupation, and the longing for the beautiful days in Baghdad. In the conclusion part, by returning to the theme of complaint about separation, a different internal structure from the contents of traditional Arabic poetry is displayed. This organization, while in keeping with the spirit of the type of city dirge that reflects the disaster experienced in a city, also provides fluency. While words that are easy to pronounce and suitable for morphology rules are preferred in general, attention has been paid to the rules of eloquence. On the other hand, the poet mostly preferred informative sentences in which he conveyed the Baghdad disaster to the reader with all its truth. However, in the sections where he felt the need to express his emotional intensity in a more striking way, he enriched his expression with sentence types such as wonder, interrogation, oath and interjection. Shamsaddīn al-Kūfī frequently used jinās in his poems. In addition, the art of tibāk, which is one of the arts related to meaning, is one of the badī (creative) arts in its couplets. As a result, it was seen that the Mongol invasion had a considerable effect on Arab poetry within the framework of this city dirge, which Shamsaddīn al-Kūfī had recited, and that historical facts were transferred to the next periods with a poignant style in these poems. (shrink)

Kelâm tarihi göz önüne alındığında belli parametrelere göre farklı dönemlere ayrıldığı görülmektedir. Bunlardan en çok bilinen dönemlendirmeye göre Cüveynî ile başlayan kelâmın felsefileşme evresi Gazzâlî ile ivme kazanmış ve Fahreddîn er-Râzî ile kemale ermiştir. Felsefi dönem kelâm âlimlerinden birisi de Ebü’s-Senâ el-İsfahânî’dir. Kelâmın yönteminin kusursuzlaşması ve delillerinin kesinliğinin artması noktasında kaleme aldığı eserleriyle bu alana yaptığı katkı göz ardı edilemeyecek durumdadır. Kelâmın felsefileşmesiyle beraber içerik ve yöntem olarak değişen konulardan biri olan tenzîhî sıfatlar meselesinde İsfahânî’nin felsefi yöntemi kullandığı bariz bir (...) şekilde anlaşılmaktadır. Bu bağlamda o, tenzîhî sıfatları felsefi bir ifade olan “zorunlu varlık” kavramı üzerinden ispat etmeye çalışmaktadır. Ayrıca İbn Sînâcı gelenekten de haberdar olan İsfahânî, “Allah’ın zâtının aklî lezzetlerle vasıflanabileceği” şeklindeki görüşüyle bu hususta belli ölçüde de olsa kelâmcıların bakış açısını terk edip filozofların görüşünü benimsediği görülmektedir. Bu makalede İsfahânî’nin konu hakkındaki görüşleri ve Fahreddîn er-Râzî özelinde kelâmcılara itirazları değerlendirilecektir. (shrink)

Makalede, Osmanlı bilgini Şemseddin Ahmed b. Musâ el-Ḫayâlî’nin düşüncesi bağlamında değerin imkânı ve fiillere değer yüklemenin kaynağı sorununun incelenmesi amaçlanmıştır. Mu‘tezile ve Eş‘arîler karşısında Hanefî-Mâtürîdî gelenekte değer konusuna yaklaşımın ne olduğu sorusu Hayâlî’nin görüşlerine referansla ele alınmıştır. Hayâlî, kendi düşüncesini, hocası Hızır Bey’in el-Ḳaṣîdetü’n-nûniyye adlı kasidesine yazdığı şerhte ortaya koymuştur. Özellikle bu kasidenin “iyilik ve kötülük şer‘îdir ama/ biz bunların akılla bilinebileceğini söylüyoruz” dizelerinin yorumunda hüsun ve kubuh meselesini incelemiştir. Onun düşüncelerinin analiz edilmesi ve yorumlanmasında Muhammed Ömer b. eş-Şeyh Abdi’l-Celîl (...) b. eş-Şeyh Abdi’l-Cemîl el-Bağdâdî el-Hanefî’nin Ḥavâşî’l-Futûḥiyye li-Şerḥi’n-Nûniyye ve Mehmet Emin Üsküdârî’nin Ḥâşiye ʿalâ Şerḥi Hayâlî ‘ale’l-Ḳaṣîdeti’n-nûniyye adlı eserinden yararlanılmıştır. Eş‘arîler, insan için değer bilgisinin mümkün olmadığını iddia ederek, iyi ve kötü hakkındaki bilgimizin kaynağının din olduğunu kabul etmişlerdir. Mu‘tezilî düşünürler ise iyi ve kötüyü fiillerin zatına ya da fiillerin zatında bulunan sıfatlarla ilişkilendirmişlerdir. Cübbâîler gibi bazı Mu‘tezilî düşünürler, fiillerin yapıldığı bağlamın ve şartların da değer atfetmede önemli olduğunu ifade etmişlerdir. Değer konusunda, Buharalı Hanefî âlimler Eş‘arî değer anlayışına yakın dururken, Mâtürîdîler Mu‘tezilî fikirlere yakın durmuşlardır. Mâtürîdîler, dinin iyi ve kötü hakkında bilgi verdiğini kabul etmekle birlikte bazı şeylerin değerinin akılla bilinebileceğini iddia etmişlerdir. Çalışmamızda, Hayâlî’nin temel yaklaşımının Mâtürîdîlerin değer anlayışından yana olduğu gösterilmiştir. Fiillere yüklenen iyi ve kötünün anlamları konusunda Mu‘tezile ve Mâtürîdîler arasındaki benzerliklere dikkat çekilmiştir. İyi ve kötünün üç anlamının olduğu açıklanmıştır. İlk olarak iyilik, bir insanın fiilinin bu dünyada övülmesi ve ahirette ödüllendirilmesi anlamına gelir. Kötülük, bu dünyada yerilmeyi ve ahirette cezalandırılmayı ifade eder. İkinci olarak, iyi, amaca uygun olandır ve kötü ise amaca uygun olmayandır. Bu, aynı zamanda, iyinin yararlı olan ve kötünün de zararlı olan olduğu anlamına gelmektedir. Üçüncü olarak iyi, bir yetkinlik sıfatıdır ve kötü de bir eksiklik sıfatıdır. Örneğin bilgi, insanı yetkinleştirdiği için iyidir. Bilgisizlik, insanı eksik ve düşük bir durumda bıraktığı için kötüdür. Mu‘tezile’ye göre her şeyin iyilik ve kötülüğü akılla bilinirken, Mâtürîdîlere göre bazı şeylerin iyilik ve kötülüğü akılla idrak edilebilir. Bu bağlamda Mu‘tezilî ve Mâtürîdî düşünürler, sorumluluğu gerektiren değer bilgisinin kaynağının din olduğunu kabul eden Eş‘arîlerin argümanlarını eleştirmişlerdir. Makalede, ayrıca, tek bir cümlede doğruluk ve yanlışlığın birleşmesiyle ortaya çıkan yalancı paradoksu ile değerin kaynağı arasında kurulan ilişki ele alınmıştır. Yalancı paradoksunun bir çözümünün olduğuna inanan Hayâlî, bu çözüm üzerinden, Mâtürîdî değer anlayışının haklı gösterilebileceğini ifade etmiştir. (shrink)

Bu çalışmada Ali Kuşçu’nun ‘sayı tanımı’, birlik, çokluk, bir, çok, nicelik, toplam, sayma, vb. kavramlar etrafında ele alınacaktır. Öncelikle konunun önemini tebarüz ettirmek için çağdaş matematik felsefesinde ‘sayı tanımı’ hakkındaki tartışmalara çok kısa bir göz atılacaktır. Akabinde Ali Kuşçu’nun konuyla ilgili yaklaşımı hem el-Muhammediyye fi’l-hisâb hem de Şerhu’t-Tecrîd adlı eserleri üzerinden takip edilecek ve düşünceleri çözümlenecektir. Ayrıca, Ali Kuşçu’nun yaklaşımıyla bir mukâyese için Şemseddin İsfehânî’nin Tesdîdü’l-kavâid fî şerhi Tecrîdi’l-akâid adlı şerhi ile Seyyid Şerîf’in Hâşiye’sindeki konuyla ilgili düşünceler kısaca serimlenecektir. Ali (...) Kuşçu’nun temsil ettiği tutumun arka-planı, özellikle Tebriz matematik-astronomi okulu mensuplarının, Nizâmuddin Nîsâbûrî, İbn Havvâm, Kemâluddin Fârisî ile Cemâluddin Turkistânî, Ebü’l-Hasan Behmenî ve Ali b. el-Ğarbî’nin kaleme aldığı eserler ile Ali Kuşçu’nun da üyesi bulunduğu Semerkand matematik-astronomi okulu mensubu Cemşîd Kâşî’nin Miftâhu’l-hussâb adlı kitabı üzerinden inşa edilecektir. Daha sonra, Ali Kuşçu’nun İstanbul’da tetiklediği tartışmanın izleri sürülerek, Fenârîzâde Ali Çelebî gibi matematikçiler ile muhâsebe matematikçisi Kâtib Alâuddin Yusuf‘un konuyla ilgili değerlendirmeleri ele alınacak, tüm bunların Takiyuddin Râsıd’daki izdüşümleri göz önünde bulundurularak kısa bir değerlendirmesi yapılacaktır. (shrink)

Geçmişte yazılan ve kütüphanelerimizde çoğu yazma hâlinde duran pek çok ilmî eserin isim, müellif ve mütercimlerinin tespiti konusunda ciddî hatalar yapıldığı görülmektedir. Bu da bir kısım önemli eserlerin gün yüzüne çıkmasını engelleyerek sahip olduğumuz hazineden gereği gibi istifade etme imkânını elimizden almaktadır. Bu minvalde bazı araştırma ve kütüphane kayıtlarında 15. yüzyıl Osmanlı âlimlerinden Mûsâ İznikī’nin (öl. 838/1434-35 [?]), Ali b. Muhammed el-Hâzin’in (öl. 741/1341) Lübâbü’t-teʾvîl fî meʿâni’t-Tenzîl adlı tefsirini tercüme ettiği bilgisi yer almıştır. Aynı şekilde yine 16. Yüzyılda yaşamış bir (...) Osmanlı âlimi ve divan şâiri olan Muslihuddin Mustafa Sürûrî’nin (öl. 969/1562) tam bir Türkçe tefsir yazdığı iddia edilmektedir. Bu iki iddia, sonuçta aynı mütercim üzerinde birleşmeleri sebebiyle ortak bir noktaya sahiptirler. Bu makalede, bahsedilen iki eserin asılları ve tercümeleri etrafında bir araştırma yapılarak bunların gerçekte kime ait oldukları ve isimlerinin ne olduğu ortaya çıkarılmaya çalışılacaktır. Bu tür araştırmaların kütüphanelerimizdeki binlerce eser için âcilen yapılmasının bir zaruret hâlini aldığı âşikârdır. Zira bazı araştırmacıların bu tür yanlış bilgiler üzerine yüksek lisans ve doktora tezleri binâ ettikleri ve çeşitli makaleler yazdıkları görülmektedir. Bu makalenin maksadı, yukarıda zikredilen ve haklarında yanlış bilgiler ile bazı kapalı noktalar bulunan iki eserle ilgili bir takım yeni tespitleri ortaya koyarak hem ilim dünyasına katkıda bulunmak hem de bu alanda yapılacak çalışmalara olan ihtiyaca dikkat çekmektir. Doküman tarama, veri toplama ve veri analizi yöntemi kullanılan bu araştırma neticesinde şu sonuçlara varılmıştır: Mûsâ el-İznikī’nin tercüme ederek Tefsîru’l-Lübâb ismini verdiği eser aslında Hâzin’in Lübâbü’t-te’vîl’i değil Necmeddîn-i Dâye’nin (öl. 654/1256) Baḥrü’l-ḥaḳāʾiḳ ve’l-meʿânî isimli tefsirinin muhtasarıdır. Bundan hareketle tespit edilen diğer bir nokta da şu olmuştur ki günümüzde et-Teʾvîlâtü’n-Necmiyye ismiyle meşhur olan eser Dâye’nin kaleme aldığı tefsirin orijinal hâli değildir. Dâye zâhiri ve işârî tefsîri cem eden mufassal bir tefsir telif etmiş, müridlerinden biri olan Şemseddin Muhammed es-Savcı da, zâhirî tefsir kısımlarını çıkarıp sadece işârî yorumları bırakmak sûretiyle bu eseri telhis etmiştir. İznikī de işte bu telhisi tercüme etmiş ve eserine Tefsîru’l-Lübâb ismini vermiştir. Sürûrî’ye nispet edilen tefsirin de onun tarafından telif edilmediği tespit edilmiştir. Yapılan mukayeseler neticesinde bu eserin Ebü’l-Leys Semerkandî’nin (öl. 373/983) Tefsîrü’l-Ḳurʾâni’l-Kerîm veya Tefsîru Ebi’l-Leys̱ es-Semerḳandî diye anılan ve bugün Baḥrü’l-ʿulûm ismiyle basılan kitabının tefsîrî bir tercümesi olduğu ortaya çıkmıştır. Bu tercüme bazı kaynaklar ile kütüphane kayıtlarında aynı anda hem Ahmed-i Dâî’ye (öl. 824/1421’den sonra), hem İbn Arabşah’a (öl. 854/1450) ve hem de İznikī’ye nispet edilmektedir. Farklı kişilere nispet edilen nüshalar karşılaştırıldığında hepsinin aynı eser olduğu görülmüştür. Bazı kadîm nüshalarda görülen ferağ kayıtları ile yazma nüshalar üzerinde yapılan incelemeler bu tercümenin de yine İznikī tarafından yapıldığını göstermektedir. İznikī bu ikinci tercümesine Enfesü’l-Cevâhir ismini vermiştir. İlim dünyasında bu isim konusunda da bir karışıklık olmuş, bazı araştırmacılar onun Hâzin tefsirinin tercümesine verildiğini zannetmişlerdir. Ancak ilk devir yazmalarında bu ismin Semerkandî tefsirinin tercümesine verildiği açıkça görülmektedir. Kütüphanelerimizde Enfesü’l-Cevâhir’in muhtasar nüshalarına da rastlanmış ancak bu ihtisar faaliyetinin kimin tarafından yapıldığı tespit edilememiştir. (shrink)

Viewing the brain as an organ of approximate Bayesian inference can help us understand how it represents the self. We suggest that inferred representations of the self have a normative function: to predict and optimise the likely outcomes of social interactions. Technically, we cast this predict-and-optimise as maximising the chance of favourable outcomes through active inference. Here the utility of outcomes can be conceptualised as prior beliefs about final states. Actions based on interpersonal representations can therefore be understood as minimising (...) surprise – under the prior belief that one will end up in states with high utility. Interpersonal representations thus serve to render interactions more predictable, while the affective valence of interpersonal inference renders self-perception evaluative. Distortions of self-representation contribute to major psychiatric disorders such as depression, personality disorder and paranoia. The approach we review may therefore operationalise the study of interpersonal representations in pathological states. (shrink)

Using a large sample of 3,040 U.S. firms and 16,606 firm-year observations over the 1991–2010 period, we find strong evidence that firm internationalization is positively related to the firm’s corporate social responsibility rating. This finding persists when we use alternative estimation methods, samples, and proxies for internationalization and when we address endogeneity concerns. We also provide evidence that the positive relation between internationalization and CSR rating holds for a large sample of firms from 44 countries. Finally, we offer novel evidence (...) that firms with extensive foreign subsidiaries in countries with well-functioning political and legal institutions have better CSR ratings. Our findings shed light on the role of internationalization in influencing multinational firms’ CSR activities in the U.S. and around the world. (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...

Macrocephaly is present in about 2–5% of the general population. It can be found as an isolated benign trait or as part of a syndromic condition. Brain overgrowth has been associated with neurodevelopmental disorders such as autism during the first year of life, however, evidence remains inconclusive. Furthermore, most of the studies have involved pathological or high-risk populations, but little is known about the effects of brain overgrowth on neurodevelopment in otherwise neurotypical infants. We investigated the impact of brain overgrowth (...) on basic perceptual learning processes during the first year of life. We recorded high density electroencephalograms in 116 full-term healthy infants aged between 3 and 11 months, 35 macrocephalic and 81 normocephalic classified according to the WHO head circumference norms. We used an adapted oddball paradigm, time-frequency analyses, and auditory event-related brain potentials to investigate differences between groups. We show that brain overgrowth has a significant impact on repetition effects and change detection response in the 10–20 Hz frequency band, and in N450 latency, suggesting that these correlates of sensorial learning processes are sensitive to brain overgrowth during the first year of life. (shrink)

This paper arose out of the 2017 international conference on AI and law doctoral consortium. There were five students who presented their Ph.D. work, and each of them has contributed a section to this paper. The paper offers a view of what topics are currently engaging students, and shows the diversity of their interests and influences.

The present article is devoted to two issues. The first is the identification of lead and tin in medieval Arabic alchemy. The second is the investigation of whether Arabic alchemists differentiate between these problematic substances or not. These two issues are investigated in the light of a comparison which is made between the facts that are stated about the two problematic substances in the original Arabic alchemical works and those stated in modern chemical literature. It is proved that Arabic alchemists (...) made a sharp distinction between lead and tin. Also, it becomes clear that these two metals were used in a satisfactory purity in the era of medieval Arabic alchemy. As a consequence of the present study, some conclusions are drawn about the existence of some categories of ‘derivatives’ of fusible bodies in Arabic alchemy which are degenerate to modern categories of oxides, carbonates, etc. (shrink)

The current research aims at improving the skills of producing digital stories using the tools of generative artificial intelligence Chat GPT and Google Bard, which are necessary for female student teachers’ specialization: Kindergarten. The current research has used the descriptive approach and the experimental approach with a quasi-experimental design through a design based on one group and comparing the differences between the pre and post-evaluation. The study sample was randomly selected from female students teachers specializing in kindergarten, and their number (...) reached (25) students. A list of producing digital stories standards was prepared and controlled, and a graded performance rating scale was prepared to evaluate the skills of producing digital stories among female student teachers specializing in kindergarten. The results indicate the effectiveness of using the generative AI tools in improving digital stories production skills according to the criteria that were built in the current research. (shrink)

Daylight is the primary cue used by circadian clocks to entrain to the day/night cycle so as to synchronize physiological processes with periodic environmental changes induced by Earth rotation.However, the temporal daylight pattern is not the same every day due to erratic weather fluctuations or regular seasonal changes. Then, how do circadian clocks operate properly in varying weather and seasons? In this paper, we discuss the strategy unveiled by recent studies of the circadian clock of Ostreococcus tauri, the smallest free‐living (...) eukaryotic organism. It combines mechanisms controlling light inputs and clock sensitivity, shaping both the dynamics of the core circadian oscillator and its forcing by light so as to ensure stable and precise synchronization in all weather and seasons.Editor's suggested further reading in BioEssays: Another place, another timer: Marine species and the rhythms of life Abstract. (shrink)

This article presents two short but complete treatises on legal theory. The first was written by Ibn Surayj as an addendum to his compendium on Shāfiʿī law, al-Wadāʾiʿ, and the second by Abū Bakr al-Khaffāf, who included it as an introduction to his legal text al-Aqsām wa-l-khiṣāl. An analysis of these texts reveals the existence of a self-conscious legal-theoretical discourse around the turn of the fourth/tenth century that connects al-Shāfiʿī’s Risāla with the so-called mature uṣūl tradition known from the late (...) fourth/tenth century onward. The analysis also sheds considerable light on developments in legal theory in this period, such as the emergence of the term ʿilla, the parallel rise of legal dialectics, the consequences of adopting the idea of waḍʿ, and generally the inclusion of theological concerns in legal theory. (shrink)

Medical research must involve the participation of human subjects. Knowledge of patients' perspectives and concerns with their involvement in research would enhance recruitment efforts, improve the informed consent process, and enhance the overall trust between patients and investigators. Several studies have examined the views of patients from Western countries. There is limited empirical research involving the perspectives of individuals from developing countries. The purpose of this study is to examine the attitudes of Egyptian individuals toward medical research. Such information would (...) help clarify the type and extent of concerns regarding research participation of individuals from cultural, economic, and political backgrounds that differ from those in developed countries. (shrink)

Statistical distributions play a prominent role for modeling data in applied fields, particularly in actuarial, financial sciences, and risk management fields. Among the statistical distributions, the heavy-tailed distributions have proven the best choice to use for modeling heavy-tailed financial data. The actuaries are often in search of such types of distributions to provide the best description of the actuarial and financial data. This study presents a new power transformation to introduce a new family of heavy-tailed distributions useful for modeling heavy-tailed (...) financial data. A submodel, namely, heavy-tailed beta-power transformed Weibull model is considered to demonstrate the adequacy of the proposed method. Some actuarial measures such as value at risk, tail value at risk, tail variance, and tail variance premium are calculated. A brief simulation study based on these measures is provided. Finally, an application to the insurance loss dataset is analyzed, which revealed that the proposed distribution is a superior model among the competitors and could potentially be very adequate in describing and modeling actuarial and financial data. (shrink)

Based on a survey of 237 managers in Singapore, three measures of organizational ethics (namely, top management support for ethical behavior, the organization''s ethical climate, and the association between ethical behavior and career success) are found to be associated with job satisfaction. The link between organizational ethics and job satisfaction is argued from Viswesvaran et al.''s (1998) organizational justice and cognitive dissonance theories. The findings imply that organizational leaders can favorably influence organizational outcomes by engaging in, supporting and rewarding ethical (...) behavior. (shrink)

'Hands Tied' brings together two very different films about hands: Maria Lassnig's Palmistry (1973) and Ayesha Hameed's A Rough History (of the Destruction of Fingerprints) (2016). These works are contextualised and their scope extended further by a roundtable discussion featuring participants Rachel Aumiller, Sam Dolbear, Nadine El-Enany, Amelia Groom, Clio Nicastro, Anja Sunhyun Michaelsen, and M. Ty., who discuss their relation to fate, work, pleasure, touch, and surveillance.

The absence of Islam from recent scholarship on Hegel's account of world religions is puzzling. In the first part of the article, we argue that Hegel's neglect of Islam in his systematic account of religious phenomena is not accidental and that he did not think of Islam as a determinate religion. Its size and believers aside, we suggest that it is not possible to assign any determinacy to Islam as a world-historical phenomenon under Hegel's rubric, because such determinacy that applies (...) to other religions would be in conflict with what Hegel takes to be Islam's emphasis on the negative moment of truth, its revolutionary tendencies, and its lack of any novel conceptual content as a response to Christianity. In the second part of the article, we point out how one could respond to Hegel's characterization of Islam when it is mentioned in relation to other religious traditions. First, we argue that Hegel overemphasizes the significance of Islam qua religion in explaining the history of Muslim peoples. More than that, Hegel does not see that the history of Islamic philosophy and science can be characterized by sublation and that it can be integrated into conceptual developments in the West on these terms. However, our critique of Hegel's Eurocentrism does not remain at this level, for in the third part of the article we argue for the significance of considering the response of Muslim philosophers to Hegel. In particular, we look at the responses by Mohammed al-Khosht and Mahmoud Haider, respectively. We conclude that Hegel's exclusion of Islam from any involvement in the history of the Concept indicates an undialectical commitment on his part and that to this extent being Hegelian today requires that we rectify this oversight. (shrink)

The specific aims of this research study were to examine the differential effect of three different music interventions, namely the interactive music playing therapy, interaction music singing therapy, and receptive music therapy studying the varying latency periods in the response time it took 3-year-old children diagnosed with autism spectrum disorder to elicit the target word vocally; and assess the index of happiness of children with ASD after the implementation of the three music interventions, which can, in turn, be used to (...) influence their overall quality of life through this specific intervention. This study used a combined single-subject research design consisting of delayed multiple baseline across the participants and a multielement design to compare the effects of each music intervention technique targeting the child’s verbal response during playback of a practiced song. Findings demonstrated “singing” to be associated with the lowest latency compared to the other two interventions across participants. Additionally, happiness levels varied from neutral to happy, signifying an overall positive experience during participation in the music applied behavior analysis intervention. (shrink)

An exploration of the features and methods of Imāmī exegesis. Principally, it offers a description and analysis of the major tenets of Imāmī doctrine, as reflected in the earliest Imāmī works of exegesis and related sources, up to the Major Occultation of the twelfth Imam in 329/941.

Using Shahzad Bashir’s open-access publication A New Vision for Islamic Pasts and Futures as a baseline, this symposium debates whether and how intellectual history can be done otherwise. Mohamed ‘Arafa follows Bashir’s invitation to explore the potential of open-ended historiographies when he thinks about the viability of a flexible method to interpret Sharī ʿ a. Nader El-Bizri interrogates whether the assemblage of personal experiential accounts offered by Bashir can be framed within the discourse of intellectual history at all. Nauman Faizi (...) reads Bashir’s approach as a radical attempt to open up hermeneutical possibilities. Lena Salaymeh suggests that modern aesthetics can contribute to neo-colonial distortions of the Islamic tradition, rather than offering alternatives to positivist historiography. Bashir proposes in his response that academics adopt generosity as an analytical gesture in their academic writing, a generosity that would enable different ways of being human in the world. (shrink)

In this paper, a complex non- linear programming problem with the two parts (real and imaginary) is considered. The efficient and proper efficient solutions in terms of optimal solutions of related appropriate scalar optimization problems are characterized. Also, the Kuhn-Tuckers' conditions for efficiency and proper efficiency are derived. This paper is divided into two independently parts: The first provides the relationships between the optimal solutions of a complex single-objective optimization problem and solutions of two related real programming problems. The second (...) part is concerned with the theory of a multi-objective optimization in complex space. (shrink)

There is a serious problem with arguing that God intended to lock the epistemology of the 7th century into the immutable text of the Qur’an, and then intended to hold Muslims hostage to this epistemological framework for all ages to come. Among other things, this would limit the dynamism and effectiveness of Divine text because the Qur’an would be for ever locked within a knowledge paradigm that is very difficult to retrieve or re-create. The author argues for the recognition of (...) three critical categories in Islamic theology: haqq, hikma and ma‘arifa. While haqq connotes the objective and constant truth, it is not reachable without hikma. Hikma is the balance [mizan] of truths in every historical moment with all of its contingencies. Ma‘arifa is the epistemology or the way to searching the objective and constant truth as well as the search for the hikma appropriate for each stage in human consciousness. The author contends that it is contrary to the very nature of a merciful and compassionate God to leave Muslims with a Revelation that is not fully equipped to deal with the altered states of consciousness and perceptions that are inevitable in every stage of human development. (shrink)

kerekh 1-2. Maʼamarim rishon ṿe-sheni -- kerekh 3-4. Maʼamarim shelishi u-reviʻi -- kerekh 5. Maʼamar ḥamishi u-firḳe mavo.