: The schools of fiqh applied different methods to eliminate contradictions between narrations. In fact, this difference in methodology directly led to fiqh disagreement. Thus, a school explains within the framework of its own procedural system which of the contradictory narratives it uses as evidence, the reason for using this narrative, how they interpret other narrations about the subject or the reason for not using these reports as evidence. This article aims to chronologically examine the theory that the Ḥanafī developed (...) about antithetical narratives based on ‘Īsā ibn Abān, al-Karkhī, al-Jaṣṣāṣ, al-Dabūsī, al-Pazdawī and al-Sarakhsī. Moreover, the criticisms and contributions made by the scholars of the principles of jurisprudence are determined. Frequently repeated approach in some research that the Hanafis first used the abrogation to fulfill the contradiction between the narrations is questioned within the framework of the aforementioned scholars’ viewpoints Summary: The theory of contradictory narratives, developed as part of the narration theory, has an important position in the sense of the school’s approach to the Sunnah. This is because the system that a school of jurisprudence implements to fulfill the contradiction between narrations has an important influence in scholars’ juridical opinion. In some studies carried out today, the system developed by the Ḥanafī to eliminate the contradiction between narratives is presented in two different ways as abrogation, preference, conciliation and not to use as evidence or abrogation, conciliation and applying principles. The common point of the two hierarchies of solution is placing abrogation in first rank. In order to test the accuracy of this information in this research, we studied the system that the Ḥanafi scholars who lived in the first five centuries of the Hijra followed to eliminate the contradiction between the narrations. The development of this theory in the five centuries of the Hijra was examined on the basis of the views of ‘Īsā ibn Abān, al-Karkhī, al-Jaṣṣāṣ, al-Dabūsī and al-Sarakhsī. It is an indisputable fact that the construction and development of a theory requires a process. In this context, the present study investigated when and on which principles the theory of contradictory narratives on Ḥanafīan theory of narrative/Sunnah is started to be instituted; who and for what reasons contributed to it during this evolution process and how; and how it is instituted the way of solution hierarchy in theearly period which makes a differentiation in comments between Ḥanafīan later. This theory was enriched by principles that were developed with different perspectives during a long process and its comprehensibility was boosted using new concepts and systematic expression. Ḥanafī legal theorists benefited from the opinions of masters of the jurisprudence school to enrich this theory in terms of principles. This suggests that the theory is a scientific effort aimed at discovering how masters of the jurisprudence school are following a method in the face of contradictory narratives. As far as known, Isā ibn Abān is the first theoretician to have detailed methodological explanations related to contradictory narratives between the Hanafi scholars. This shows that the theory related to contradictory narratives was established at the beginning of the third century of the hegira. 'Isā ibn Abān divides the opposite narratives into hadiths that are compatible with consensus and hadiths that are contrary to consensus on the basis of consensus. He accepts the hadith in the first group and he evaluates the hadith in the second group as the abrogated if it is authentic. It must be stated that this solution path which Isā ibn Abān put forth is of high practical value. There is no practical value in fıqh to eliminate the contradiction between the hadith which is compatible with the consensus and the hadith contrary to this consensus by the conciliation method. Moreover, giving an active role to the consensus in the determination of the abrogating and abrogated also prevents easy access to the method of abrogation. ‘Isā ibn Abān divides hadiths that are without consensus about their provisions into two: the appearance date is known and unknown. He first applied the conciliation method to fulfill the contradictions between the narrations in both groups. If the problem is not solved by the conciliation method, Isā applies the abrogation method for narrations whose the appearance date is known. The ones that the date is not known can be acceptable in accordance with the originals, and if this is not possible, he says that both narrations cannot be used as evidence. al-Jaṣṣāṣ, who is one of the people who convey mostly al-Karkhī's views on fiqh methodology, does not convey the views of al-Karkhī on contradictory narratives in integrity that we see in the transmission of 'Isā ibn Abān’s theory and its interpretation. It is understood that al-Jaṣṣāṣ benefited from the views of al-Karkhī to improve the system of Isā ibn Abān. This suggests that al-Karkhī basically accepted the system of contradictory narratives established by Isā ibn Abān. al-Jaṣṣāṣ 's most important role in the theory of contradictory narratives is based on the principles laid down by ‘Isā ibn Abān and al-Karkhī. The person who mostly contributed to this theory after al-Karkhī is al-Dabūsī. It is understood from al-Dabūsī’s accounts that he divides the contradiction into two parts, the truth and the apparent. al-Dabūsī stipulated for evaluating a contradiction as a real contradiction. These conditions are, in essence, solutions for the elimination of the contradiction. When it comes to al-Sarakhsī, he dealt with this issue more precisely with concepts such as “evidence”, “judgement”, “state”, “date is clear in the text”, “date is not clear in the text”. In the system of al-Sarakhsī, the last option is the abrogation to eliminate the contradiction. (shrink)

Background The COVID-19 pandemic has placed an unprecedented burden on nurses who have been at the forefront of patient care. The continuous exposure to suffering, death, and overwhelming demands has the potential to lead to compassion fatigue, a state of emotional, physical, and cognitive exhaustion. Research aim The study aimed to explore and understand the phenomenon of compassion fatigue in nurses as the effect of the COVID-19 pandemic. Research design A constructivist grounded theory design was used. Participants and research context (...) The research data were collected from 20 nurses who had been employed in pandemic clinics in Turkey for a minimum of 6 months. Data were collected using a two-step approach: purposeful sample selection followed by theoretical sample selection. Individual interviews were conducted via an online platform with participants who consented to participate in the study from January 16th to April 28th, 2022. The collected data underwent initial, focused, and theoretical coding for analysis. The research findings were reported following the Consolidated Criteria for Reporting Qualitative Research guidelines. Ethical considerations Ethical approval for the study was received from Non-Interventional Clinical Research Ethics Committee. The study was conducted following the Declaration of Helsinki. Findings The study identified a core category, namely the desire to provide the best care, which was accompanied by five main categories: causes, symptoms, consequences, coping methods, and the benefits of coping methods. Conclusion During the pandemic process, nurses have experienced compassion fatigue due to various factors and have seen its symptoms. Nurses have developed various coping mechanisms individually. However, they have not indicated any institutional-level support. It has become necessary to plan nurse-centered comprehensive interventions that will reduce compassion fatigue. (shrink)

The book under study is "Kitāb al-Uṣūl" and its commentary "Sharḥ al-Uṣūl" written by Ibn Ḥallād al-Basrī, one of Abū Ḥāshim al-Jubbāʾī's leading students. This work is the result of the Mu'tazilite Manuscripts Project conducted by Sabine Schmidtke and D. E. Sklare, and has been published in an edited edition by Camilla Adang, Wilferd Madelung, and Sabine Schmidtke. The study, entitled "-A Critical Edition of the Ziyādāt Sharḥ al-uṣūl by the Zaydī Imām al-Nāṭiq bi-l-ḥaqq Abū Ṭālib Yaḥyā b. al-Ḥusayn b. (...) Hārūn al-Buṭḥānī " begins with quotations from Ibn Ḥallād's Kitāb al-uṣūl or its incomplete commentary, Sharḥ al-uṣūl. This is followed by various quotations written in addition to Ibn Ḥallād's incomplete commentary, which are mostly from Kādī ʿAbd al-Jabbār's Sharḥ. Then the commentary of the Zaydī Imam Nāṭīq-Bilḥāq is added, and finally, the text is completed by the commentary of his student and annotator, Abū al-Ḳāsīm Aḥmad b. Mahdī al-Ḥasan. Although the text does not directly define the usūl al-hamsa, the reader can recognize this progression. Beginning with tawhid, the text moves on to justice, followed by va'd-va'id, and finally concludes with topics such as predestination, sustenance, accident, and fate. (shrink)

Zihnî temsillerin onto-epistemolojik statüsü İbn Sînâ sonrası felsefenin en tartışmalı problemleri arasında görülebilir. Problemin kökenleri bir yandan İbn Sînâ’nın farklı varlık düzlemleri arasında yüklemsel birlik elde etme teşebbüsünde, diğer yandan Fahreddin er-Râzî’nin zihnî varlık ve zihnî misallerin tümelliği eleştirisinde bulunur. Fahreddin er-Râzî’nin eleştirileri İbn Sînâ’nın önde gelen takipçilerini, İbn Sînâ’nın mahiyetlerin farklı varlık seviyelerinde korunumu ilkesini ve onun bilgiyi doğanın gayrimaddi temsili olarak tanımlamasını yeniden düşünmeye sevk etmiştir. Fahreddin er-Râzî’nin eleştirilerine karşı Nasîrüddin et-Tûsî mahiyetlerin ontolojik kapsamını daraltmış ve tümel yüklemlemeyi (...) yeniden tanımlamıştır. Kutbüddin er-Râzî’nin tartışmaya dâhil olması daraltma çabalarını daha ileri bir seviyeye taşımıştır. Tûsî’nin mahiyetlere sadece epistemolojik bir rol vererek onların ontolojik kapsamında yaptığı daraltmaya ilaveten Kutbüddin er- Râzî mahiyetlerin epistemolojik kapsamında da daraltmaya gitmiş ve İbn Sînâ’nın aklî suretlerini, hiçbir şekilde tümel olması mümkün olmayan, tikel bir zihindeki tikel suretler olarak değerlendirmiştir. Ayrıca Tûsî’yle birlikte, kendinde mahiyetlerin hariçteki fertler arasında müşterek varlığını reddeden Kutbüddin er-Râzî, bu iki adımdan yola çıkarak mutabakat ve tümellik tasavvurlarını yeniden tanımlamış, İbn Sînâ’nın hilomorfik cevher teorisi için mereolojik olmayan bir yorum geliştirmiştir. Bu makale İbn Sînâcı felsefede on üçüncü yüzyıldan itibaren ortaya çıkan bu adımları, İbn Sînâ’ya özgü gerçekçiliğin dönüşümü olarak okumakta ve bu dönüşüme giderek artan zihinselci bir eğilimin eşlik ettiğini öne sürmektedir. (shrink)

İbn Sînâ sonrası İslam felsefe geleneğini meşgul eden en canlı tartışmalardan biri mahiyetlerin dışta nasıl bulunduğu ve onlara dair tümel bilgimiz ile haricî varlık arasındaki mutabakat ilişkisinin nasıl kurulacağıyla ilgilidir. Özellikle Fahreddin er-Râzî’nin İbn Sînâcı zihnî temsil anlayışına yönelttiği ve akıldaki suretlerin dıştaki mücerred tabiatları yansıtmadığını öne süren eleştiri neticesinde, temsil teorisini sürdürmeyi amaçlayan düşünürler İbn Sînâ’nın metafiziksel gerçekçiliğinden uzaklaşan yeni bir tutum geliştirmişlerdir. Bu tutum etrafında onlar tikel cevherlerin duyulur yüzü altında, duyulur olmayan ve aynı türe ait tikel cevherlerin (...) tümünde ortak olan bir tabiatın mevcut olduğu anlayışını terk ederek dış varlıkta yalnızca tikel cevherlerin bulunduğunu savunmaya başlamışlardır. İbn Sînâ’nın dışta tikellerin parçası olarak mevcut olduğunu söylediği doğal tümelin haricî varlığını reddetme anlamına gelen bu yaklaşıma ilaveten onlar, tümel tabiatların dışta değil yalnızca zihinde bulunduğunu öne sürmüştür. Tümel tabiatların zihinde ortaya çıkışını tikeller ve onların duyulur özellikleri arasındaki bir mukayese ertesinde meydana gelen aklî suret üzerindeki zihinsel işlemlerle açıklayan bu tutum, zihin ve dış arasındaki mutabakatı da aklî suret ile hariçteki suret arasındaki mutabakat ilişkisinden çıkartarak yeni bir yoruma tâbi tutmuştur. Tabiatların haricî varlığını reddederek İbn Sînâ’nın metafiziksel gerçekliğinin ontolojik yönünü, tabiat denildiğinde aslında tikellerin kastedildiğini öne sürerek semantik yönünü, bildiğimiz şeylerin dıştaki bu tabiat değil tikeller arasındaki ortak özellikler olduğunu ve tümel tabiatların yalnızca zihinde bulunduğunu savunarak da epistemolojik yönünü budayan bu yeni tutum, metafizik gerçekçiliğin hârice bakan kısmını zayıflatıp zihne bakan kısmını güçlendirdiği için zihinselci eğilim olarak adlandırılmıştır. Bu makalede Nasîruddin et-Tûsî ile başlayıp Kutbüddin er-Râzî ile zirvesine çıkan zihinselci eğilimin on beşinci yüzyılda Ali Kuşçu tarafından nasıl sürdürüldüğü gösterilecek, söz konusu eğilimin bir İbn Sînâ yorumu olmaktan uzaklaşarak nasıl bağımsız yeni bir felsefî tutuma evrildiği tartışılacaktır. (shrink)

Employing manifold symbolic, iconic, and indexical signs – whether linguistic or extralinguistic – along with their polysemic and multimodular features, edusemiotics is an integrative and interdisciplinary conceptual framework that surmounts learning processes where learners find significance and meaning under the assumed responsibility of English language teachers for the provision of such a participative environment. Allowing for the salience of intonation despite its intricate nature, thus its inevitable underrepresentation in course books and teaching practices, this article intends to propose a novel (...) means of intonation instruction as well as its components (i.e., stress, pitch, and juncture) for English language teacher education (henceforth ELTE) contexts within the edusemiotic framework. Promoting the importance of edusemiotic teaching of intonation, this article further aims to add to our understanding of how signs and sign systems can be benefitted in ELTE settings and their potential exploitation across various other disciplines. It concludes with suggestions for future research on more practical aspects of edusemiotic tools and learner and teacher attitudes toward integrating them within the teaching program. (shrink)

Şâfiî müctehidlerin muteber şahsiyetlerinden biri olan Râfiî el-Kazvînî, ilk olarak babası Muhammed b. Abdilkerîm el-Kazvînî (ö. 580/1184) ve annesinin dayısı Ebü’l-Hayr Ahmed et-Tâlkânî’nin (ö. 589/1193) rahle-i tedrisinde bulunduktan sonra alanında uzman birçok kişiden tefsir, hadis ve fıkıh sahasına ilişkin seviyeli bir eğitim almıştır. Yaşadığı asrın ileri gelen ulemasından İslâmî ilimleri okuyarak fıkıh ilminde ihtisas sahibi olan Râfiî, Kazvîn’de ders halkaları oluşturarak tedris faaliyetinde bulunmuş; dönemin halifeleri tarafından Şam ve Mısır baş kadılık görevine atanan Ahmed b. Halîl el-Mühellebî (ö. 638/1240), Zekiyyüddin (...) el-Münzirî (656/1258) ve İbn Sükkerî (ö.713/1313) gibi önemli simalar yetiştirmiştir. Zekâsı, aklı ve özellikle haiz olduğu fıkhî meseleleri ayırt etme yetisiyle Râfiî, doktrin içerisinde yer alan dağınık görüşleri toplayarak ilgili görüşlerden hangisinin daha kuvvetli olabileceğine dair tespitlerde bulunup mezhebi tahrîr/tenkîh etmiş, bir bakıma mezhebin görüşlerini ilmî elekten geçirip ayıklamıştır. Mezhep içerisindeki görüşleri inceleyerek farklı tarikleri birleştirme ve dağınık bilgileri ayıklayıp mezhep birikimini veciz ifadelerle yansıtma faaliyetinden dolayı ulemanın dikkatini üzerine çeken Râfiî, mezhepte iki otoriteden biri anlamına gelen Şeyhân’dan biri olma -diğeri ise Nevevî (ö. 676/1277)- unvanına layık görülmüştür. Bu yüzden onun hayatına ve ilmî kişiliğine Şâfiî terâcim eserlerinde oldukça yer verilmiştir. Bu çalışmada, sonraki dönemlerde mezhep görüşünü temsilde belirleyici olan Râfiî’nin ilmî kişiliği yanında mezhebi tahrîr/tenkîh etmesindeki rolüne yer verilecektir. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

The dervish lodge cuisine in the Ottoman lodge structuring has a central importance. The lodge cuisine helped Anatolia turn into a homeland. Travelers took shelter in the lodges in Anatolia. So, these buildings were a safe haven for those who travel. Lodge’s kitchens were always open. These kitchens offered a delightful “Sheikh Baba’s Soup” anytime and these kitchens gave peace and serenity to Anatolia. This article analyzes the Ottoman lodge food culture in the context of a manuscript which belongs to (...) an imaret. This manuscript called Majmūʿa al-fawāʾid was written in between 1240-1250 (1825-1835) in Istanbul. This work belongs to the period of Sultan Mahmud II and the Hudāyī Lodge Foundation. Institution Employees and accounting records were disclosed in this manuscript in which the names of kitchenware are mentioned and recipes are found. This work gives detailed information about foods that are cooked in the Hudāyī Lodge Foundation’s imaret kitchen. -/- SUMMARY Eating is thought always to be important and it is considered worthwhile to eat with guests and travelers in Turkish culture. In the process of Islamization, the dining table was accepted “Halil İbrahim’s Table” and this approach has strengthened further the hospitality. Eating with people, preparing the table for the guests, travelers and the needy were regarded as a factor increasing the fertility of the table. In addition, these movements were considered an act of social cooperation and deepen the collective consciousness. Especially the sufis played a dominant role in the process of Islamization in Anatolia and depending on this, they undertook various social and cultural functions that including catering. In this regard, the lodge was seen as a complex and this structure encompasses different units such as imaret or soup kitchen, mosque, tomb, library, dervish cells, public fountains, bakery and bathhouse. Travelers stay in the imaret and supply their needs, they also nurture themselves spiritually as well. Lodges were a safe haven for these travelers and lodge’s kitchens were open every hour of the day with serving the delicious “Father’s Soup.” Therefore, lodges became a representative of peace. These kitchens take reference the advices of the prophet about eating and serving meals. In addition, the effects of the old Turkish culture and of the Yesevī tradition on these kitchens are witnessed. While many documents related to the food culture in Anatolia could remain to us, regarding the life of lodges especially, information about the kitchens is still limited. Ali Eşref Dede’s cookbook, Yemek Risalesi, is one of the works written about the dishes of Ottoman period. This work is very important in relation to the Mevleviyye as well. This manuscript was written in the 19th century by Sheikh Ali Eşref Dede at Edirne. Majmūʿa al-fawāʾid, one of the other important sources that should be included in the Ottoman lodge food literature. This manuscript is registered in the Istanbul Metropolitan Municipality Atatürk Library Muallim Cevdet Yazmaları (number, 224). Two works were written in the same century. In Majmūʿa al-fawāʾid there are some financial and agricultural information concerning to “Hüdâyî Lodge’s Foundation”. This manuscript includes valuable information about accounting records and officers employed in imaret and other institutions. On the other hand, there are various recipes in this manuscript about the imaret meals, also lists of kitchenware and food materials. This record is thirty pages and was written during Mahmud II. period. Majmūʿa al-fawāʾid is related to Aziz Mahmud Hudāyī Lodge that is placed in a high and strategic location in Uskudar that connects Istanbul to Anatolia. This was a complex structure and established in a place of ten thousand square meters. It consisted of imaret, sheikh’s house (haremlik), mosque, tomb, library, dervish cells, bakery and bath. As mentioned above, Majmūʿa al-fawāʾid contains important information about Aziz Mahmud Hudāyī Lodge’s kitchen and recipes. In fact, the manuscript also provides several alternatives to some of the recipes. This record exhibits the structure of the order and the nutritional forms of the Sufis. Thus, to some extent, it is possible to analyze the theoretical and philosophical direction of the order. Because eating in the lodges is not an action just to satisfy a person's stomach. Rather there is a dining ritual in the lodge. In this frame, the importance of the dining table was emphasized in the lodge tradition in the dimension of human education and socialization. In the sense of Sufism, the information about food reveals symbolic and allegorical meanings, sometimes directly or indirectly. Rituals related to food are closely related to the educational process of the dervishes. In this respect, on the sacred journey of dervish it is necessary to eat food permissible in the religion. In this regard, the books about the customs of the order contain considerable information. Giving valuable information about meals Majmūʿa al-fawāʾid contains main course and dessert recipes. It revealed the food habits of the dervishes and the people who were living at that time. The recipes also contain some interesting features applicable in the Turkish kitchen today. In addition, the names of meals and desserts contribute to the richness of the Turkic language. There are soups and salads, meat grills and stew varieties, fish dishes, pastry varieties, dessert varieties, cookies and halvahs. Meals are cooked with butter mainly. Lamb and sheep are preferred in the meals. The use of spices is high. For example, cinnamon is used even when cooking meat and fish. The manuscript seems to have thirty recipes but there are also different cooking methods in the manuscript. Different cooking methods were used together in some meals as frying, boiling and baking. For this reason, the number of recipes in the manuscript increases even more. This article entitled “The Ottoman Dervish Lodge Cuisine and Majmūʿa al-fawāʾid” has been latinized by simplifying the manuscript based on with a single copy. In this article the place and importance of the lodge cuisine in a mystical life has been analyzed in addition to presenting valuable information about the literature that is related to the Anatolian Lodge Cuisine, the Ottoman Cuisine, and recepies cooked in the Ottoman. Furthermore, the work briefly presents some about the lodge because it is related to Aziz Mahmud Hudāyī lodge. Moreover, a dictionary section has been added for understanding the relatively abandoned words in the manuscript. Similarly, measurements and weigh units are briefly given in Majmūʿa al-fawāʾid. (shrink)

Religious songs have an important place in Turkish Classical Music in terms of maqam, usul, form, composers, and songwriters. The main purpose of this study is to examine the religious songs in Segâh Maqam in the TRT Turkish Classical Music Repertoire in terms of form, usul, composers, and songwriters. The data of the research were obtained through literature and document review. In this context, the musical notes of religious songs in Segâh Maqam were analyzed through content analysis. As a result (...) of the reviews of TRT Turkish Classical Music Repertoire, a total of 107 religious songs in Segâh Maqam has been identified. In the form analyses of the identified religious songs, it was found that İlâhi, Durak, and Teşvih forms were used frequently; in the usul analyses, it was found that Sofyan, Düyek, Devr-i Hindî, Durak Evferi, Yürük Semaî and Nim Sofyan usuls are used frequently; in the composer analyses, it was found that Bekir Sıtkı Sezgin, Güldeniz Ekmen, Amir Ateş,, Hüseyin Sâdettin Arel, Erdinç Çelikkol Zeki Altun, Faruk Şahin, Halil İbrâhim Taşkent, Hüseyin Sebilci, Mehmet Tulûî, Sadettin Kaynak, Süleyman Erguner, and Ümit Gürelman have more religious songs compared to other identified composers; in the songwriter analyses, it was found that Yûnûs Emre, Niyâzî-i Mısrî, Eşrefoğlu Rûmî, Hamdi Özer, İbrâhim Hakkı, Sezâî, and Yûnûs have more songs compared to other identified songwriters. (shrink)

Table of contentsI1 Proceedings of the 4th World Conference on Research IntegrityConcurrent Sessions:1. Countries' systems and policies to foster research integrityCS01.1 Second time around: Implementing and embedding a review of responsible conduct of research policy and practice in an Australian research-intensive universitySusan Patricia O'BrienCS01.2 Measures to promote research integrity in a university: the case of an Asian universityDanny Chan, Frederick Leung2. Examples of research integrity education programmes in different countriesCS02.1 Development of a state-run “cyber education program of research ethics” in (...) KoreaEun Jung Ko, Jin Sun Kwak, TaeHwan Gwon, Ji Min Lee, Min-Ho LeeCS02.3 Responsible conduct of research teachers’ training courses in Germany: keeping on drilling through hard boards for more RCR teachersHelga Nolte, Michael Gommel, Gerlinde Sponholz3. The research environment and policies to encourage research integrityCS03.1 Challenges and best practices in research integrity: bridging the gap between policy and practiceYordanka Krastev, Yamini Sandiran, Julia Connell, Nicky SolomonCS03.2 The Slovenian initiative for better research: from national activities to global reflectionsUrsa Opara Krasovec, Renata SribarCS03.3 Organizational climate assessments to support research integrity: background of the Survey of Organizational Research Climate and the experience with its use at Michigan State UniversityBrian C. Martinson, Carol R. Thrush, C.K. Gunsalus4. Expressions of concern and retractionsCS04.1 Proposed guidelines for retraction notices and their disseminationIvan Oransky, Adam MarcusCS04.2 Watching retractions: analysis of process and practice, with data from the Wiley retraction archivesChris Graf, Verity Warne, Edward Wates, Sue JoshuaCS04.3 An exploratory content analysis of Expressions of ConcernMiguel RoigCS04.4 An ethics researcher in the retraction processMichael Mumford5. Funders' role in fostering research integrityCS05.1 The Fonds de Recherche du Québec’s institutional rules on the responsible conduct of research: introspection in the funding agency activitiesMylène Deschênes, Catherine Olivier, Raphaëlle Dupras-LeducCS05.2 U.S. Public Health Service funds in an international setting: research integrity and complianceZoë Hammatt, Raju Tamot, Robin Parker, Cynthia Ricard, Loc Nguyen-Khoa, Sandra TitusCS05.3 Analyzing decision making of funders of public research as a case of information asymmetryKarsten Klint JensenCS05.4 Research integrity management: Empirical investigation of academia versus industrySimon Godecharle, Ben Nemery, Kris Dierickx5A: Education: For whom, how, and what?CS05A.1 Research integrity or responsible conduct of research? What do we aim for?Mickey Gjerris, Maud Marion Laird Eriksen, Jeppe Berggren HoejCS05A.2 Teaching and learning about RCR at the same time: a report on Epigeum’s RCR poll questions and other assessment activitiesNicholas H. SteneckCS05A.4 Minding the gap in research ethics education: strategies to assess and improve research competencies in community health workers/promoteresCamille Nebeker, Michael Kalichman, Elizabeth Mejia Booen, Blanca Azucena Pacheco, Rebeca Espinosa Giacinto, Sheila Castaneda6. Country examples of research reward systems and integrityCS06.1 Improving systems to promote responsible research in the Chinese Academy of SciencesDing Li, Qiong Chen, Guoli Zhu, Zhonghe SunCS06.4 Exploring the perception of research integrity amongst public health researchers in IndiaParthasarathi Ganguly, Barna Ganguly7. Education and guidance on research integrity: country differencesCS07.1 From integrity to unity: how research integrity guidance differs across universities in Europe.Noémie Aubert Bonn, Kris Dierickx, Simon GodecharleCS07.2 Can education and training develop research integrity? The spirit of the UNESCO 1974 recommendation and its updatingDaniele Bourcier, Jacques Bordé, Michèle LeducCS07.3 The education and implementation mechanisms of research ethics in Taiwan's higher education: an experience in Chinese web-based curriculum development for responsible conduct of researchChien Chou, Sophia Jui-An PanCS07.4 Educating principal investigators in Swiss research institutions: present and future perspectivesLouis Xaver Tiefenauer8. Measuring and rewarding research productivityCS08.1 Altimpact: how research integrity underpins research impactDaniel Barr, Paul TaylorCS08.2 Publication incentives: just reward or misdirection of funds?Lyn Margaret HornCS08.3 Why Socrates never charged a fee: factors contributing to challenges for research integrity and publication ethicsDeborah Poff9. Plagiarism and falsification: Behaviour and detectionCS09.1 Personality traits predict attitude towards plagiarism of self and others in biomedicine: plagiarism, yes we can?Martina Mavrinac, Gordana Brumini, Mladen PetrovečkiCS09.2 Investigating the concept of and attitudes toward plagiarism for science teachers in Brazil: any challenges for research integrity and policy?Christiane Coelho Santos, Sonia VasconcelosCS09.3 What have we learnt?: The CrossCheck Service from CrossRefRachael LammeyCS09.4 High p-values as a sign of data fabrication/falsificationChris Hartgerink, Marcel van Assen, Jelte Wicherts10. Codes for research integrity and collaborationsCS10.1 Research integrity in cross-border cooperation: a Nordic exampleHanne Silje HaugeCS10.3 Research integrity, research misconduct, and the National Science Foundation's requirement for the responsible conduct of researchAaron MankaCS10.4 A code of conduct for international scientific cooperation: human rights and research integrity in scientific collaborations with international academic and industry partnersRaffael Iturrizaga11. Countries' efforts to establish mentoring and networksCS11.1 ENRIO : a network facilitating common approaches on research integrity in EuropeNicole FoegerCS11.2 Helping junior investigators develop in a resource-limited country: a mentoring program in PeruA. Roxana Lescano, Claudio Lanata, Gissella Vasquez, Leguia Mariana, Marita Silva, Mathew Kasper, Claudia Montero, Daniel Bausch, Andres G LescanoCS11.3 Netherlands Research Integrity Network: the first six monthsFenneke Blom, Lex BouterCS11.4 A South African framework for research ethics and integrity for researchers, postgraduate students, research managers and administratorsLaetus OK Lategan12. Training and education in research integrity at an early career stageCS12.1 Research integrity in curricula for medical studentsGustavo Fitas ManaiaCS12.2 Team-based learning for training in the responsible conduct of research supports ethical decision-makingWayne T. McCormack, William L. Allen, Shane Connelly, Joshua Crites, Jeffrey Engler, Victoria Freedman, Cynthia W. Garvan, Paul Haidet, Joel Hockensmith, William McElroy, Erik Sander, Rebecca Volpe, Michael F. VerderameCS12.4 Research integrity and career prospects of junior researchersSnezana Krstic13. Systems and research environments in institutionsCS13.1 Implementing systems in research institutions to improve quality and reduce riskLouise HandyCS13.2 Creating an institutional environment that supports research integrityDebra Schaller-DemersCS13.3 Ethics and Integrity Development Grants: a mechanism to foster cultures of ethics and integrityPaul Taylor, Daniel BarrCS13.4 A culture of integrity at KU LeuvenInge Lerouge, Gerard Cielen, Liliane Schoofs14. Peer review and its role in research integrityCS14.1 Peer review research across disciplines: transdomain action in the European Cooperation in Science and Technology “New Frontiers of Peer Review ”Ana Marusic, Flaminio SquazzoniCS14.2 Using blinding to reduce bias in peer reviewDavid VauxCS14.3 How to intensify the role of reviewers to promote research integrityKhalid Al-Wazzan, Ibrahim AlorainyCS14.4 Credit where credit’s due: professionalizing and rewarding the role of peer reviewerChris Graf, Verity Warne15. Research ethics and oversight for research integrity: Does it work?CS15.1 The psychology of decision-making in research ethics governance structures: a theory of bounded rationalityNolan O'Brien, Suzanne Guerin, Philip DoddCS15.2 Investigator irregularities: iniquity, ignorance or incompetence?Frank Wells, Catherine BlewettCS15.3 Academic plagiarismFredric M. Litto16. Research integrity in EuropeCS16.1 Whose responsibility is it anyway?: A comparative analysis of core concepts and practice at European research-intensive universities to identify and develop good practices in research integrityItziar De Lecuona, Erika Löfstrom, Katrien MaesCS16.2 Research integrity guidance in European research universitiesKris Dierickx, Noémie Bonn, Simon GodecharleCS16.3 Research Integrity: processes and initiatives in Science Europe member organisationsTony Peatfield, Olivier Boehme, Science Europe Working Group on Research IntegrityCS16.4 Promoting research integrity in Italy: the experience of the Research Ethics and Bioethics Advisory Committee of the Consiglio Nazionale delle Ricerche Cinzia Caporale, Daniele Fanelli17. Training programs for research integrity at different levels of experience and seniorityCS17.1 Meaningful ways to incorporate research integrity and the responsible conduct of research into undergraduate, graduate, postdoctoral and faculty training programsJohn Carfora, Eric Strauss, William LynnCS17.2 "Recognize, respond, champion": Developing a one-day interactive workshop to increase confidence in research integrity issuesDieter De Bruyn, Bracke Nele, Katrien De Gelder, Stefanie Van der BurghtCS17.4 “Train the trainer” on cultural challenges imposed by international research integrity conversations: lessons from a projectJosé Roberto Lapa e Silva, Sonia M. R. Vasconcelos18. Research and societal responsibilityCS18.1 Promoting the societal responsibility of research as an integral part of research integrityHelene IngierdCS18.2 Social responsibility as an ethical imperative for scientists: research, education and service to societyMark FrankelCS18.3 The intertwined nature of social responsibility and hope in scienceDaniel Vasgird, Stephanie BirdCS18.4 Common barriers that impede our ability to create a culture of trustworthiness in the research communityMark Yarborough19. Publication ethicsCS19.1 The authors' forum: A proposed tool to improve practices of journal editors and promote a responsible research environmentIbrahim Alorainy, Khalid Al-WazzanCS19.2 Quantifying research integrity and its impact with text analyticsHarold GarnerCS19.3 A closer look at authorship and publication ethics of multi- and interdisciplinary teamsLisa Campo-Engelstein, Zubin Master, Elise Smith, David Resnik, Bryn Williams-JonesCS19.4 Invisibility of duplicate publications in biomedicineMario Malicki, Ana Utrobicic, Ana Marusic20. The causes of bad and wasteful research: What can we do?CS20.1 From countries to individuals: unravelling the causes of bias and misconduct with multilevel meta-meta-analysisDaniele Fanelli, John PA IoannidisCS20.2 Reducing research waste by integrating systems of oversight and regulationGerben ter Riet, Tom Walley, Lex Marius BouterCS20.3 What are the determinants of selective reporting?: The example of palliative care for non-cancer conditionsJenny van der Steen, Lex BouterCS20.4 Perceptions of plagiarism, self-plagiarism and redundancy in research: preliminary results from a national survey of Brazilian PhDsSonia Vasconcelos, Martha Sorenson, Francisco Prosdocimi, Hatisaburo Masuda, Edson Watanabe, José Carlos Pinto, Marisa Palácios, José Lapa e Silva, Jacqueline Leta, Adalberto Vieyra, André Pinto, Mauricio Sant’Ana, Rosemary Shinkai21. Are there country-specific elements of misconduct?CS21.1 The battle with plagiarism in Russian science: latest developmentsBoris YudinCS21.2 Researchers between ethics and misconduct: A French survey on social representations of misconduct and ethical standards within the scientific communityEtienne Vergès, Anne-Sophie Brun-Wauthier, Géraldine VialCS21.3 Experience from different ways of dealing with research misconduct and promoting research integrity in some Nordic countriesTorkild VintherCS21.4 Are there specifics in German research misconduct and the ways to cope with it?Volker Bähr, Charité22. Research integrity teaching programmes and their challengesCS22.1 Faculty mentors and research integrityMichael Kalichman, Dena PlemmonsCS22.2 Training the next generation of scientists to use principles of research quality assurance to improve data integrity and reliabilityRebecca Lynn Davies, Katrina LaubeCS22.3 Fostering research integrity in a culturally-diverse environmentCynthia Scheopner, John GallandCS22.4 Towards a standard retraction formHervé Maisonneuve, Evelyne Decullier23. Commercial research and integrityCS23.1 The will to commercialize: matters of concern in the cultural economy of return-on-investment researchBrian NobleCS23.2 Quality in drug discovery data reporting: a mission impossible?Anja Gilis, David J. Gallacher, Tom Lavrijssen, Malwitz David, Malini Dasgupta, Hans MolsCS23.3 Instituting a research integrity policy in the context of semi-private-sector funding: an example in the field of occupational health and safetyPaul-Emile Boileau24. The interface of publication ethics and institutional policiesCS24.1 The open access ethical paradox in an open government effortTony SavardCS24.2 How journals and institutions can work together to promote responsible conductEric MahCS24.3 Improving cooperation between journals and research institutions in research integrity casesElizabeth Wager, Sabine Kleinert25. Reproducibility of research and retractionsCS25.1 Promoting transparency in publications to reduce irreproducibilityVeronique Kiermer, Andrew Hufton, Melanie ClyneCS25.2 Retraction notices issued for publications by Latin American authors: what lessons can we learn?Sonia Vasconcelos, Renan Moritz Almeida, Aldo Fontes-Pereira, Fernanda Catelani, Karina RochaCS25.3 A preliminary report of the findings from the Reproducibility Project: Cancer biologyElizabeth Iorns, William Gunn26. Research integrity and specific country initiativesCS26.1 Promoting research integrity at CNRS, FranceMichèle Leduc, Lucienne LetellierCS26.2 In pursuit of compliance: is the tail wagging the dog?Cornelia MalherbeCS26.3 Newly established research integrity policies and practices: oversight systems of Japanese research universitiesTakehito Kamata27. Responsible conduct of research and country guidelinesCS27.1 Incentives or guidelines? Promoting responsible research communication through economic incentives or ethical guidelines?Vidar EnebakkCS27.3 Responsible conduct of research: a view from CanadaLynn PenrodCS27.4 The Danish Code of Conduct for Research Integrity: a national initiative to promote research integrity in DenmarkThomas Nørgaard, Charlotte Elverdam28. Behaviour, trust and honestyCS28.1 The reasons behind non-ethical behaviour in academiaYves FassinCS28.2 The psychological profile of the dishonest scholarCynthia FekkenCS28.3 Considering the implications of Dan Ariely’s keynote speech at the 3rd World Conference on Research Integrity in MontréalJamal Adam, Melissa S. AndersonCS28.4 Two large surveys on psychologists’ views on peer review and replicationJelte WichertsBrett Buttliere29. Reporting and publication bias and how to overcome itCS29.1 Data sharing: Experience at two open-access general medical journalsTrish GrovesCS29.2 Overcoming publication bias and selective reporting: completing the published recordDaniel ShanahanCS29.3 The EQUATOR Network: promoting responsible reporting of health research studiesIveta Simera, Shona Kirtley, Eleana Villanueva, Caroline Struthers, Angela MacCarthy, Douglas Altman30. The research environment and its implications for integrityCS30.1 Ranking of scientists: the Russian experienceElena GrebenshchikovaCS30.4 From cradle to grave: research integrity, research misconduct and cultural shiftsBronwyn Greene, Ted RohrPARTNER SYMPOSIAPartner Symposium AOrganized by EQUATOR Network, Enhancing the Quality and Transparency of Health ResearchP1 Can we trust the medical research literature?: Poor reporting and its consequencesIveta SimeraP2 What can BioMed Central do to improve published research?Daniel Shanahan, Stephanie HarrimanP3 What can a "traditional" journal do to improve published research?Trish GrovesP4 Promoting good reporting practice for reliable and usable research papers: EQUATOR Network, reporting guidelines and other initiativesCaroline StruthersPartner Symposium COrganized by ENRIO, the European Network of Research Integrity OfficersP5 Transparency and independence in research integrity investigations in EuropeKrista Varantola, Helga Nolte, Ursa Opara, Torkild Vinther, Elizabeth Wager, Thomas NørgaardPartner Symposium DOrganized by IEEE, the Institute of Electrical and Electronics EngineersRe-educating our author community: IEEE's approach to bibliometric manipulation, plagiarism, and other inappropriate practicesP6 Dealing with plagiarism in the connected world: An Institute of Electrical and Electronics Engineers perspectiveJon RokneP7 Should evaluation of raises, promotion, and research proposals be tied to bibliometric indictors? What the Institute of Electrical and Electronics Engineers is doing to answer this questionGianluca SettiP8 Recommended practices to ensure conference content qualityGordon MacPhersonPartner Symposium EOrganized by the Committee on Freedom and Responsibility in the Conduct of Science of ICSU, the International Council for ScienceResearch assessment and quality in science: perspectives from international science and policy organisationsP9 Challenges for science and the problems of assessing researchEllen HazelkornP10 Research assessment and science policy developmentCarthage SmithP11 Research integrity in South Africa: the value of procedures and processes to global positioningRobert H. McLaughlinP12 Rewards, careers and integrity: perspectives of young scientists from around the worldTatiana Duque MartinsPartner Symposium FOrganized by the Online Resource Center for Ethics Education in Engineering and Science / Center for Engineering, Ethics, and Society of the National Academy of EngineeringP13 Research misconduct: conceptions and policy solutionsTetsuya Tanimoto, Nicholas Steneck, Daniele Fanelli, Ragnvald Kalleberg, Tajammul HusseinPartner Symposium HOrganized by ORI, the Office of Research Integrity; Universitas 21; and the Asia Pacific Research Integrity NetworkP14 International integrity networks: working together to ensure research integrityPing Sun, Ovid Tzeng, Krista Varantola, Susan ZimmermanPartner Symposium IOrganized by COPE, the Committee on Publication EthicsPublication without borders: Ethical challenges in a globalized worldP15 Authorship: credit and responsibility, including issues in large and interdisciplinary studiesRosemary ShinkaiPartner Symposium JOrganized by CITI, the Cooperative Institutional Training InitiativeExperiences on research integrity educational programs in Colombia, Costa Rica and PeruP16 Experiences in PeruRoxana LescanoP17 Experiences in Costa RicaElizabeth HeitmanP18 Experiences in ColumbiaMaria Andrea Rocio del Pilar Contreras NietoPoster Session B: Education, training, promotion and policyPT.01 The missing role of journal editors in promoting responsible researchIbrahim Alorainy, Khalid Al-WazzanPT.02 Honorary authorship in Taiwan: why and who should be in charge?Chien Chou, Sophia Jui-An PanPT.03 Authorship and citation manipulation in academic researchEric Fong, Al WilhitePT.04 Open peer review of research submission at medical journals: experience at BMJ Open and The BMJTrish GrovesPT.05 Exercising authorship: claiming rewards, practicing integrityDésirée Motta-RothPT.07 Medical scientists' views on publication culture: a focus group studyJoeri Tijdink, Yvo SmuldersPoster Session B: Education, training, promotion and policyPT.09 Ethical challenges in post-graduate supervisionLaetus OK LateganPT.10 The effects of viable ethics instruction on international studentsMichael Mumford, Logan Steele, Logan Watts, James Johnson, Shane Connelly, Lee WilliamsPT.11 Does language reflect the quality of research?Gerben ter Riet, Sufia Amini, Lotty Hooft, Halil KilicogluPT.12 Integrity complaints as a strategic tool in policy decision conflictsJanneke van Seters, Herman Eijsackers, Fons Voragen, Akke van der Zijpp and Frans BromPoster Session C: Ethics and integrity intersectionsPT.14 Regulations of informed consent: university-supported research processes and pitfalls in implementationBadaruddin Abbasi, Naif Nasser AlmasoudPT.15 A review of equipoise as a requirement in clinical trialsAdri LabuschagnePT.16 The Research Ethics Library: online resource for research ethics educationJohanne Severinsen, Espen EnghPT.17 Research integrity: the view from King Abdulaziz City for Science and TechnologyDaham Ismail AlaniPT. 18 Meeting global challenges in high-impact publications and research integrity: the case of the Malaysian Palm Oil BoardHJ. Kamaruzaman JusoffPT.19 University faculty perceptions of research practices and misconductAnita Gordon, Helen C. HartonPoster Session D: International perspectivesPT.21 The Commission for Scientific Integrity as a response to research fraudDieter De Bruyn, Stefanie Van der BurghtPT. 22 Are notions of the responsible conduct of research associated with compliance with requirements for research on humans in different disciplinary traditions in Brazil?Karina de Albuquerque Rocha, Sonia Maria Ramos de VasconcelosPT.23 Creating an environment that promotes research integrity: an institutional model of Malawi Liverpool Welcome TrustLimbanazo MatandikaPT.24 How do science policies in Brazil influence user-engaged ecological research?Aline Carolina de Oliveira Machado Prata, Mark William NeffPoster Session E: Perspectives on misconductPT.26 What “causes” scientific misconduct?: Testing major hypotheses by comparing corrected and retracted papersDaniele Fanelli, Rodrigo Costas, Vincent LarivièrePT.27 Perception of academic plagiarism among dentistry studentsDouglas Leonardo Gomes Filho, Diego Oliveira GuedesPT. 28 a few bad apples?: Prevalence, patterns and attitudes towards scientific misconduct among doctoral students at a German university hospitalVolker Bähr, Niklas Keller, Markus Feufel, Nikolas OffenhauserPT. 29 Analysis of retraction notices published by BioMed CentralMaria K. Kowalczuk, Elizabeth C. MoylanPT.31 "He did it" doesn't work: data security, incidents and partnersKatie SpeanburgPoster Session F: Views from the disciplinesPT.32 Robust procedures: a key to generating quality results in drug discoveryMalini Dasgupta, Mariusz Lubomirski, Tom Lavrijssen, David Malwitz, David Gallacher, Anja GillisPT.33 Health promotion: criteria for the design and the integrity of a research projectMaria Betânia de Freitas Marques, Laressa Lima Amâncio, Raphaela Dias Fernandes, Oliveira Patrocínio, and Cláudia Maria Correia Borges RechPT.34 Integrity of academic work from the perspective of students graduating in pharmacy: a brief research studyMaria Betânia de Freitas Marques, Cláudia Maria Correia Borges Rech, Adriana Nascimento SousaPT.35 Research integrity promotion in the Epidemiology and Health Services, the journal of the Brazilian Unified Health SystemLeila Posenato GarciaPT.36 When are clinical trials registered? An analysis of prospective versus retrospective registration of clinical trials published in the BioMed Central series, UKStephanie Harriman, Jigisha PatelPT.37 Maximizing welfare while promoting innovation in drug developmentFarida LadaOther posters that will be displayed but not presented orally:PT.38 Geoethics and the debate on research integrity in geosciencesGiuseppe Di Capua, Silvia PeppoloniPT.39 Introducing the Professionalism and Integrity in Research Program James M. DuBois, John Chibnall, Jillon Van der WallPT.40 Validation of the professional decision-making in research measureJames M. DuBois, John Chibnall, Jillon Van der Wall, Raymond TaitPT.41 General guidelines for research ethicsJacob HolenPT. 42 A national forum for research ethicsAdele Flakke Johannessen, Torunn EllefsenPT.43 Evaluation of integrity in coursework: an approach from the perspective of the higher education professorClaudia Rech, Adriana Sousa, Maria Betânia de Freitas MarquesPT.44 Principles of geoethics and research integrity applied to the European Multidisciplinary Seafloor and Water Column Observatory, a large-scale European environmental research infrastructureSilvia Peppoloni, Giuseppe Di Capua, Laura BeranzoliF1 Focus track on improving research systems: the role of fundersPaulo S.L. Beirão, Susan ZimmermanF2 Focus track on improving research systems: the role of countriesSabine Kleinert, Ana MarusicF3 Focus track on improving research systems: the role of institutionsMelissa S. Anderson, Lex Bouter. (shrink)

Erdem, ahlaki değerlere uygun olarak yaşamayı ve hareket etmeyi ifade eden, doğru ve etik davranışları içeren bir kavramdır. Erdem eğilimleri, bireyin kişisel gelişimini desteklerken aynı zamanda toplumda barışı sağlaması, toplumsal uyumun, güven ve refahın sürdürülmesine katkıda bulunması bakımından önemlidir. Bu makalenin amacı, ilahiyat eğitimi ile erdem eğilimleri arasındaki ilişkiyi ortaya koymak; cinsiyet, akademik başarı algısı, hayatının çoğunu geçirdiği yerleşim yeri ve mezun olunan lise türü değişkenleri açısından ilahiyat fakültesi öğrencilerinin erdem eğilimleri arasındaki ilişkinin önemli olup-olmadığını nicel olarak araştırmaktır. Araştırmanın evrenini, (...) 2023-2024 eğitim-öğretim yılında Bayburt Üniversitesi İlahiyat Fakültesinde öğrenim gören 1270 öğrenci oluşturmuştur. Araştırmaya evreni oluşturan öğrencilerden tesadüfi örnekleme yöntemiyle belirlenen 240 ilahiyat fakültesi öğrencisi katılmıştır. Araştırmanın verileri, araştırmacı tarafından geliştirilen Bireysel Bilgi Anketi ile İbrahim Demirci ve Halil Ekşi tarafından geliştirilmiş olan Kişisel Erdemler Ölçeği ile 2024 Mart ayında yüz yüze toplanmıştır. Verilerin istatistiksel işlemleri ise SPSS programı kullanılarak yapılmıştır. Yapılan analizler neticesinde, cinsiyet, akademik başarı algısı ve hayatının çoğunu geçirdiği yerleşim yeri değişkenleri açısından ilahiyat fakültesi öğrencilerinin erdem eğilimleri arasında önemli bir ilişki olduğu ortaya çıkmasına karşılık; mezun olunan lise türü açısından önemli bir ilişki olmadığı sonucuna varılmıştır. İlahiyat literatüründe teorik olarak inceleme konusu yapılan “Erdem” kavramı ile ilgili, nicel yöntemler ile daha önce yapılmış herhangi bir araştırma yoktur. Alana orijinal katkısı bakımından bu makale, İlahiyat literatüründe Din Eğitimi Bilimi yaklaşımıyla “Erdem” kavramının nicel yöntem ile incelendiği yayınlanmış ilk çalışmadır. (shrink)

Science is driven by technical innovations, and perhaps nowhere as visibly as in neuroscience. In the past decade, advances in methods have led to an explosion of studies in cognitive (Gazzaniga et...

Muslims accept the existence of prophets and the occurrence of miracles as a basis of faith. The issue whether miracles will emerge from the righteous or saints is debatable. All Islamic scholars have accepted the existence of spiritual miracles, such as the grace of Allah to his saintly servants in the form of glad tidings, peace of heart and perseverance in faith. However, the existence of sensible (ḥissī) miracles or extraordinary situations that a person would never be able to do (...) under normal circumstances such as resurrecting the dead, changing the nature of objects, talking with inanimate beings and animals, knowing the events of the unseen, reaching long distances in a short time, walking on water or in the air, etc. has been the subject of serious debate. Most notably Mutazilites as well as some Sunni scholars also rejected saintly miracles and they argued that such events could only occur for prophets -with Allah’s permission and creation- and that they were called miracles. They are also concerned that if the extraordinary acts of saints are accepted, the institution of prophecy and therefore the proof of the miracle may be harmed. One of those who accepted this view is the famous Ẓāhirī scholar Ibn Ḥazm (d. 456/1064), who grew up in Andalusia. He claimed that marvelous events would occur only on the hands of the prophets, and he argued that it cannot be possible for a rightful person, saints or wizard to do extraordinary acts. However, he considered the marvelous events attributed to some people -who were not known to be prophets in the Qur’an and hadiths- as the miracles of the prophet who lived in the period in question. Ibn Ḥazm, who accepted that extraordinary events occurred from some of the ṣaḥāba (Prophet’s companions) during the Prophet’s lifetime, claimed that it ended with the death of the Prophet. According to him, those who claim that such events took place after the Prophet Muhammad, are liars, dishonest and deceitful people. In this article, the nature and limits of miracles according to Ibn Ḥazm are discussed, and the role he assigned to miracles despite being a scholar of the ahl al-ḥadīth is evaluated. (shrink)

Organizational cronyism refers to favoring some employees within an organization based on non-performance-related factors. Although it is highly likely to encounter many attitudes and behaviors meeting this description within public and private institutions, there are limited studies on this issue. Thus, the purpose of this study is to develop a valid and reliable scale to assess the perception of cronyism among organizational members. To this end, an item pool was formed based on current literature as well the views of teachers (...) and expert recommendations. The validity–reliability of the scale was tested via two sample groups. As a result of the study, a scale with 3 dimensions and 15 items as well as psychometric qualities was developed to assess employee perceptions of cronyism. The scale dimensions comprise: in-group bias, paternal cronyism, and reciprocal exchange of favor in accordance with the way the method was addressed in the literature. The analyses of nomological validity of the scale showed that perception of cronyism is an important predictor of trust in managers. (shrink)

In our study, our main concern, as inspired by the film “The Fountain”, is to reflect on the longing for eternity inherent in human nature and the complexity of confronting death. The film is significant in highlighting de-ath's meaning in human life and how one might come to terms with it pea-cefully. From the perspective of the philosophy of religion, topics such as death, immortality, and the afterlife will be examined through an analysis of “The Fountain”.This film, is a significant (...) contribution to the field as it explo-res the desire for immortality, fear of death, and the thoughts of philosop-hers who have contributed to these discussions. The philosophy of religion is a branch of philosophy that develops deep reflections on religion's funda-mental concepts and beliefs. “The Fountain” addresses two fundamental understandings of immortality—biological and spiritual immortality—by considering themes like death, immortality, the soul, and the body, allowing for connections with the philosophy of religion. The film's deep narrative, enriched with mythological elements, enables us to explore the profound meanings of immortality, death, and humanity's existential quest within the context of religious philosophy. This paper will employ textual analysis to examine the screenplay, characters, and dialogues related to death, immor-tality, and the after life in “The Fountain”. Philosophical and religious pers-pectives will be analyzed, evaluating the views of various philosophers and religious thinkers on death, immortality, and the afterlife. Using film analy-sis as a methodology, particularly through symbolic and metaphorical con-tent, helps make abstract philosophical concepts more understandable. Whi-le the philosophy of religion typically revolves around abstract concepts and theories, visual arts like cinema concretize these abstract subjects, offering new perspectives to the viewer and reader alike. When these themes are visualized, alongside traditional text-based methods, philosophical concepts can be explored in their multifaceted dimensions. The philosophy of religion is increasingly approached in an interdisciplinary manner in the modern world, and film analysis is a significant part of this trend. As a method at the intersection of philosophy, art, and culture, film analysis contributes to the enrichment of this field. Popular culture elements, such as cinema, serve as powerful tools in illustrating how society approaches deep religious and philosophical issues like death and immortality. Applying film analysis to the philosophy of religion helps us understand the modern perception of these concepts, expanding the boundaries of the discipline. (shrink)

In Islam, there is a belief that Allah has a ‘throne’ [al-ʿArsh, the highest level of the heavens] in the sky and that Allah sent the Qurʾān directly from that throne or through an angel. According to this belief, the Qurʾān descended from the seventh level of the heavens to the first level and then completed its descent to the earth in pieces over 23 years. Accordingly, the Qurʾān descended from a certain place with determined borders, namely from the throne (...) [al-ʿArsh] of Allah. However, theological books [the literature and sources of ʿılm al-Kalām] contend that Allah is free from space and time and that a specific space cannot be attributed to Allah. The verses of the Qurʾān even suggest that Allah is not only above in the heavens but everywhere. Therefore, the main question of our article is why Allah wanted to send the Qurʾān specifically from the heavens if Allah is free from space. We show that the descent of the Qurʾān from the heavens to the earth is not realistic but is a symbolic and metaphorical narrative. (shrink)

Bu çalışmada Herakleitos’un DK1 numaralı fragmanı ve filozofun felsefesinin temel kavramı olan logos terimi üzerinde inceleme yapılmıştır. Çalışmada ayrıca Herakleitos’un fragmanda kul-landığı sözcükler, kurduğu cümleler ve kullandığı üsluptan hareketle filozof olmasının yanı sıra aynı zamanda bir kâhin ya da peygamber olarak da nitelendirilebileceği iddia edilmiştir. Buna göre bu çalışma şu hususların ele alınmasından oluşmaktadır: DK1 numaralı fragmanın üç başlık altında incelenmesi suretiyle Herakleitos düşüncesinin merkezini oluşturan logos terimini anla-mak amaçlanmıştır. Logos terimini anlama noktasında sözcüğün sözlükteki anlamları üzerinde durularak ilgili fragmanda (...) sözcüğe yüklenen anlamlar tespit edilmiştir. Böylelikle Dk1 numaralı fragmanda Herakleitos’un logos sözcüğüne yüklediği temel anlamların, akıl, söz, rasyonel pren-sip, yönetici ilke türünden anlamlar olduğu tespit edilmiştir. Çalışmada ayrıca filozofun frag-manda kullandığı üslubun filozof olmasının yanı sıra kâhinlere veya peygamberlere özgü olduğu iddiasında bulunulmuştur. Bu iddia ise fragmanı oluşturan cümlelerin ve sözcüklerin dile getiri-lişindeki üslup ve jargondan hareketle ve rütbeli Herakleitos yorumcularının ifadeleri ile gerek-çelendirilmeye çalışılmıştır. (shrink)

: The founder of Wahhabism, Muḥammad ibn ‘Abd al-Wahhāb, is on the side of those who advocate that ijtihād’s gate is open. In his thought, the continuity of knowledge about the truth is based on the sustainability of ijtihād, and in every period, there have been mujtahids to interpret the nass in consistent with the issues. The later scholars have developed the thoughts related to ijtihād on this platform. Wahhābī thought does not describe madhhab as a systematic integrated approach. According (...) to them, the madhhab is the ḥukm that were made within the discretion of mujtahids on the basis of nass on the issues open and free to ijtihād. With this approach, they have tried to explain what refers to the word of “Our madhhab is the one of Ahmad ibn Hanbal ”. It has been suggested that this acknowledgment does not mean taqlīd that the words of madhhab imāms are replaced with the Qur’ān and Sunna just as some other members of madhhab do so. Either Muḥammad ibn ‘Abd al-Wahhāb or his disciples have based their own opinions of such as ijtihād, madhhab, taqlīd, ittibā and ikhtilāf upon the proofs that Ḥanbalī Madhhab, Ibn Taymiyya and Ibn Qayyim used. Our aim in this study is to determine how the issues regarding such as ijtihād,taqlīd, madhhab, ikhtilāf, etc. were examined in the primary sources that formed Wahhābī thought. In the early period Wahhābī sources, it is not possible to find definitions of Islamic law in technical terms. Topics have been dealt with within the framework of the answer to a problem/fatwā or a criticism. For this reason, our method will be based on reaching a conclusion about "The Status of Ijtihād in the Early Period of Wahhābī Thought and The Meaning of Commitment to a Madhhab on Fiqh." in the light of the opinions of the first period thinkers. Summary: The connection and similarity of the Wahhābī movement, which started in the Islamic world at a time close to the time when the reform ideas appeared, have been hesitantly welcomed for a few reasons. The fact that members of the Wahhābī movement are intolerant in terms of reform in people’s beliefs, and they use the concept of takfīr, are chief among these reasons. Another reason is that Muḥammad ibn ‘Abd al-Wahhāb does not accept any religious discipline and individual as an authority. The reactions and discourses developed by Wahhābī thinkers against the established practices of faith, ijtihād, taqlīd and denominationalism has brought many objections and criticism. The founder of Wahhabism, Muḥammad ibn ‘Abd al-Wahhāb, is on the side of those who advocate that ijtihād’s gate is open. In his thought, the continuity of knowledge about the truth is based on the sustainability of ijtihād, and in every period, there have been mujtahids to interpret the nass in consistent with the issues. According to him, in a number of controversial cases where no right path has been declared in the naṣṣ, all the efforts of a believer should be focused on understanding the command of God and his messenger and act accordingly. Muḥammad ibn ‘Abd al-Wahhāb does not seek the condition of being a mujtahid to understand the Qur’ān and the sunna. He therefore opposed those who claimed that it is imperative for non-mujtahids to taqlīd a madhhab to understand the provisions of religion. According to him, everybody who has the ability to understand the Qur’ān and the sunna must make ijtihād. Blind allegiance to man-made law against the teachings of God and the Qur’ān is a type of shirk. Fuqahā’ are human and not infallible. The ‘ulamā’ that followed also developed their thoughts about ijtihād and taqlīd on this ground. The Wahhābīs say that they do not completely reject the taqlīd of the ‘ulamā’, but what they do not accept is no one, except the absolute mujtahid, can perform ijtihād. Differentiating ittibā‘, which means accepting an opinion based on evidence, from taqlīd despite the evidence, the Wahhābī ‘ulamā’ have defined the criteria of issuing or accepting a fatwā as performing ijtihād and ittibā‘ to those who have evidence of the Qur’ān and the sunna, or to the remarks of the scholars who are eligible for the Qur’ān and the sunna. According to the Wahhābīs, neither ijtihād nor taqlīd on the issues of ‘aqā’id is permissible in religion. The individual must learn what God and His messenger commands and forbids in terms of ‘aqā’id and worshipping. Ibn ‘Abd al-Wahhāb accepts that taqlīd in furū‘ al-fiqh is permissible in absolutely necessary situations such as not being able to reach sources from various views, and not having the time to evaluate these sources. According to Muḥammad ibn ‘Abd al-Wahhāb, the notion that the dispute of ‘ulamā’ is a blessing is superstitious. According to him, the alliance and agreement of ‘ulamā’ is a deed, and their unity is a blessing. Despite this, the way to be followed in a matter of dispute is not in the madhhab views but the presentation of the matter in the Qur’ān and the sunna. Defining the field of dispute, Muḥammad ibn ‘Abd al-Wahhāb said that the predecessor and the successor disagreed in the matters of furū‘ al-fiqh that were not declared in the naṣṣ; and in such affairs, the duty of the believer is to investigate what is the covenant of God and His messenger, and to show respect for the ‘ulamā’ even if it is mistaken. However, according to him, showing respect to the ‘ulamā’ is not saying ‘’they know better than us’’ despite the presence of evidence in matters of dispute. Wahhābī thought does not describe madhhab as a systematic integrated approach. According to them, the madhhab is the ḥukm that were made within the discretion of mujtahids on the basis of naṣṣ on the issues open and free to ijtihād. With this approach, they have tried to explain what refers to the word of “Our madhhab is the one of Aḥmad ibn Ḥanbal ” It has been suggested that this acknowledgment does not mean taqlīd that the words of madhhab imāms are replaced with the Qur’ān and the sunna just as some other members of madhhab do so. Muḥammad ibn ‘Abd al-Wahhāb and his followers emphasize in many places the movement is not a fifth and a new madhhab, they are members of the Ḥanbalī madhhab and they do not direct anyone to any organization in the form of fiqh, kalām, or ṣūfī. However, they say that madhhabs are not religion, and even if a new madhhab is aimed, this is not a problem. Although an emphasis of being part of the Ḥanbalī madhhab is made without sectarian fanaticism, it is stated that it is imperative to take the views of other madhhabs where the evidence is strong. With the emphasis of being part of the Ḥanbalī madhhab, they support their discourse of not being a new madhhab. However, the general description of the Ḥanbalī madhhab has a stricter approach regarding the way of accepting and using mental and transitional evidence than the other madhhabs. Accordingly, the Wahhābīs are described by a stricter version of the description. Muḥammad ibn ‘Abd al-Wahhāb used their methodology to arrive at judgments instead of taking the specific provisions of the madhhabs, and accepted the adoption of provisions and refused bigotry and the madhhabs are authorities almost equal to God. The Qur’ān, the sunna and ijmā‘ were accepted as the primary authorities and the four madhhabs were not denied as long as they were not contrary to majority of Muslim community. The Wahhābīs, who follow Ibn Taymiyya on the matter of practicing according to a judgment of another madhhab in the presence of evidence, believe that changing a madhhab without any reason or for worldly reasons is not permissible in religion. Although the Wahhābīs do not display a clear attitude on denying madhhabs, they have developed a supra-madhhabs approach with the thoughts of direct access to the ḥukms and accepting the ḥukm of any madhhab as long as the ḥukm is in accordance with the evidence. As a matter of fact, one of the criticisms made in this respect is that they take the views from other madhhabs that suit them, and reject the others. The Wahhābī ‘ulamā’ of the first periods shaped their opinions on issues such as ijtihād, taqlīd, madhhab, ittibā‘, and ikhtilāf, based on the evidences used by the Ḥanbalī madhhab, Ibn Qayyim and especially Ibn Taymiyya. For this reason, it is not possible to say that they have a thought system of their own. Taking this fact into consideration, it seems possible to collect the approach of the method of almost all Wahhābī thinkers in issues that are the subject of this article under three items. First, the necessity of those with strength and ability to perform ijtihād to understand religious provisions; second, solving issues of dispute based on the Qur’ān and the sunna; and third, the presence of evidence overruling any kind of madhhab view. (shrink)

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

This study seeks to investigate the perceptions of elementary school 4th grade students related to the lesson and teachers of religious culture and moral knowledge via metaphors. In this study, the phenomenological design, one of the qualitative research designs, was used. Data was analysed through content analysis, and the study group was comprised of 234 elementary school 4th grade students. The sampling of the study was determined through criterion sampling, which is one of the purposeful samplings. The data of the (...) study were collected via a semi-structured form composed of two questions asked as “Religious culture and moral knowledge lesson is like … because …” and “Religious culture and moral knowledge teacher is like … because …”. The analysis of metaphors was conducted considering the stages including data encoding and extraction, the compilation of sample metaphor image, the development of themes/categories, the configuration of data based on codes and themes, the reliability and validity analyses of data, carrying out quantitative data entries and analyses and interpreting findings of the study. Considering the results of the study as a whole, it was determined that the metaphors developed by elementary school 4th grade students were largely positive related to the lesson and teachers of religious culture and moral knowledge. Summary: Metaphors are tools that try to clarify how people see life, the environment in which they live, phenomena, events and objects with different metaphors. Metaphor can also be described as meaning or experiencing something according to something else. It can be said that metaphors are mental images that help individuals to perceive their environment and to illuminate complex structures. Metaphors are tools that describe abstract events, facts, principles and rules using concrete expressions, examples and similes. Some of the basic functions of metaphors can be counted in the fact that a large number of data, revealing, interpreting, transferring information, discerning new knowledge and eliminating uncertainties. Metaphors have the characteristics of being simulation tools that make complex structures understandable, diversify perceptions about education, describe the roles of teachers and reveal the views of teachers and students about education.The aim of the current study is to examine the perception and reactions of 4th grade Elementary School students about the lesson and teachers of Religious Culture and Moral Knowledge through metaphors based on their experiences. The metaphors produced for the teacher and the lesson have the potential to give important ideas about the students' perceptions about educational activities. From this point of view, the aim of this study is to analyse the students’ perspectives about education and teaching practices by questioning the meaning that the students develop in their emotions and thoughts about the lesson and the teacher of Religious Culture and Moral Knowledge.There is no scientific study relating students’ perceptions of Religious Culture and Moral Knowledge lessons and teachers. This makes the current study unique. Considering that the perceptions of the students are formed especially during the elementary and secondary school periods, it can be said that the perceptions of the students about the lessons and teachers at early ages are necessary and important. It is thought that this study will contribute to the literature in terms of students' perceptions about a lesson and the teacher of the lesson by means of metaphors. It is thought that the fact that metaphors produced by the students in the scope of this research are answers to the questions of “what kind of teacher” and “what kind of lesson.”The current study used the phenomenological pattern among qualitative research designs. The study group consists of 234 elementary school 4th grade students. The study group was determined by criterion sampling method. Data was collected through a structured form consisting of two questions (“Religious culture and moral knowledge lesson is like … because …” and “Religious culture and moral knowledge teacher is like … because …”.) and the data obtained in the research was analysed by content analysis. Analysis of participants’ metaphors was done by taking into account the steps of coding and sorting the data, compiling the sample metaphor image, developing the themes/categories, arranging the data according to the codes and themes, conducting validity and reliability analysis of the data, quantitative data entry and analysis, and interpreting the findings.In the research, it was found out that the students produced 46 metaphors related to the lesson of Religious Culture and Moral Knowledge and the most frequently repeated metaphor related to the lesson was “the love of Allah” metaphor. It was determined that the metaphors produced in the category of the lesson of Religious Culture and Moral Knowledge were gathered in 6 categories and the category with the highest frequency was the category of “Peaceful lesson”. Regarding the teachers of Religious Culture and Moral Knowledge, it was found out that the participants produced 52 metaphors and the most frequently repeated metaphor related to the teacher was the metaphor of “Hoca” (teacher). The metaphors produced for the teacher of Religious Culture and Moral Knowledge were gathered in 7 categories and the category with the highest frequency in these categories was “the Peaceful Teacher” category.Metaphors produced in relation to the lesson of Religious Culture and Moral Knowledge can be considered as snapshots of the aims, content, learning-teaching processes and measurement-evaluation activities of the lesson. The metaphors produced about the lesson can determine the direction of the attention of preparers and decision makers in these subjects by pointing to the importance of the lesson, the importance that the student attach to the lesson, their emotions towards the lesson, the students' interests and expectations of the lesson. Metaphors produced by students in this study can be evaluated as answers given to the question of “what kind of lesson?” Metaphors produced about the teacher of Religious Culture and Moral Knowledge are important tools that reveal who the teachers are, where they stand, how they teach and how they are defined. The metaphors produced by the students can be considered as definitions from another point of view, which will enable the teacher to recognize himself/herself in many ways and to recognize him/herself more impartially. In this study, metaphors produced by the students can be evaluated as answers to the question “what kind of teacher?” When the results of the research are evaluated as a whole, it is seen that the 4th grade students' metaphors about the lesson and teacher of Religion Culture and Moral Knowledge are generally positive. In this context, it can be said that the students have positive perceptions and thoughts about the lesson and the teacher. The less negative metaphors and explanations show that the students also have negative feelings and thoughts about the lesson and the teacher. Considering the fact that students' positive feelings and thoughts about the lesson and the teacher have a significant effect on the success of the students, precautions should be taken to eliminate negative perceptions of the students by evaluating the negative metaphors about the lesson and the teacher of Religious Culture and Moral Knowledge in detail. (shrink)

The Ottoman physician-poet Nidai of Ankara studied medicine in Crimea and served as a court physician in Istanbul during the reign of Sultan Selim II. Nidai marked the classical period of Ottoman medicine particularly with his acclaimed works and translations in Turkish, among which Manafi al-Nas became widely known. The final chapter of Manafi al-Nas also is known independently under the name Vasiyyetname, which is a remarkable guide on medical ethics. This didactic, sixty-eight-line poem includes Nidai’s moral advice to physicians (...) that they should be well mannered, trustworthy, and competent in their arts and should treat their patients with modesty, honesty, and compassion. Even after 450 years of existence, Vasiyyetname retains its ethical and artistic relevance and still serves as a vehicle for the transmission of humanistic ideals far beyond the time and place it was written. (shrink)

Abu Muhammad Ali b. Ahmed b. Hazm al-Andalusi (d. 456/1064), the greatest exponent of the Ẓahiriyya school, was a scholar producing important works with his identity as a jurist, hadith scholar, historian, literary man, and poet. He also persistently defended the understanding of Ahl as-Sunna against the sects that emerged within Islamic thought as he defended the superiority of Islam against other religions. In his works, he covered almost every topic of the kalam science; in this context, he was especially (...) interested in topics related to the possibility of prophethood, the prophethood of Muhammad and his being the last representative of the prophethood chain. Therefore, this study, based mainly on his works such as al-Fasl, al-Usul wa'l-Furu, ad-Durr fi ma Yecibu i'tikaduhu and Ilm al-Kalam ala Mazhab Ahl al-Sunnah wa'l-Jama'a, deals with the topics of the possibility of prophecy, the prophethood of Prophet Muhammad, and the role and importance of miracles in proving it in the view of Ibn Hazm. Almost all Islamic scholars have based their systems for recognizing prophets on the evidence of miracles. According to them, a person who claims to be a prophet must bring extraordinary evidence to confirm his claim, and it is necessary for him to do so in order to make his opponents religiously responsible. For an event to be considered evidence that confirms the prophet's claim and to be called a miracle, it must have some characteristics, such as: it must be a divine act; it must appear in an extraordinary manner; it must occur together with the claim of prophecy and challenge; and it must occur immediately after the claim of the prophet. Therefore, it is believed that evidence that possesses these characteristics can prove the correctness of the claimant without needing any other evidence. The kalam scholars only call those events as miracles, which have the characteristic of challenging the dozens of evidences that prove the prophet's truthfulness. Therefore, it is without a doubt that the concept of miracle is a special concept invented by kalam scholars. When looking at Ibn Hazm’s views on the subject, which form the backbone of the study, it is necessary to state the following: Firstly, Ibn Hazm explains that prophecy is possible, that God chooses and sends messengers among the people, and that there is no difference among the prophets in terms of belief principles. Ibn Hazm emphasizes the role of miracles in identifying prophets and bases his system on this principle. However, he does not show much care in using the term "miracles" in the way that Kalam scholars accept it and does not aim to explain or list the characteristics or attributes of miracles as seen in Kalam books. He uses the term "miracles," which have been conceptualized over a long period of time, for every extraordinary event that belongs to the prophets, without considering these sensitivities. The most striking aspect of Ibn Hazm's understanding of miracles is that he does not consider the attribute of challenge, which is defined as a condition of a miracle, as necessary. He criticizes those who accept the attribute of a challenge as an essential part of miracles and argues that such an understanding would limit the miracles of the Prophet Muhammad. If the attribute of the challenge is accepted as a condition, then extraordinary events such as the blessing of food and drink, the moaning of wood in the mosque, and some animals coming and expressing their complaints would be excluded from the scope of miracles. This would mean limiting the evidence of Prophet Muhammad's prophecy. According to him, the creator of extraordinary events is God, and He creates them only to confirm His messengers. The events that occur in the hands of a person who claims to be a prophet should be considered a miracle. Therefore, he has named every event that occurred through the prophets as a miracle, regardless of its context and nature. In conclusion, according to Ibn Hazm, there are two types of events that occur in nature: Normal events and miraculous events. He refers to the latter as miracles and limits them to only occurring in the hands of prophets. He believes that events that occur in the hands of prophets, whether they possess the characteristic of tahaddî or not, should be referred to as miracles. Events that occur in the hands of people other than prophets do not possess the characteristics of miraculous events. If such events are claimed to be miraculous, the evidence of the prophets will be damaged. Therefore, Allah creates these events only for His messengers. Therefore, in the view of Ibn Hazm, concepts such as miracles of saints (karamat), magic, and divine help (maunat) do not have a counterpart. In fact, his attitude coincides with the Mu'tazilite tradition. He tries to prevent criticism that can be directed at miracles by assigning miraculous events only to prophets. (shrink)

Governance of biomedical research in the United States has been characterized by ethical individualism, a mode of reasoning that treats the individual person as the center of moral concern and analysis. However, genomics research raises ethics issues that uniquely affect certain genetically related communities as collectives, not merely as aggregates of individuals. This is especially true of identifiable populations—including Indigenous Peoples—that are often minoritized, socially marginalized, or geographically isolated. We propose an alternative, complementary framework based on the United Nations Declaration (...) on the Rights of Indigenous Peoples (UNDRIP) (2007), which explicitly recognizes both individual and collective rights. We use the CARE Principles for Indigenous Data Governance as a case study to show how this UNDRIP‐based framework can complement the individual‐focused national standard for research oversight represented by the Belmont principles, thereby better protecting Indigenous Peoples’ rights and interests in genomic data. (shrink)

No single collection of biblical or Midrashic writings has ever been explicitly cited as a direct source for the Qurʾān. However, as the final divine scripture in the historical continuum of monotheistic religions, the Qurʾān exhibits a clear textual and chronological relationship to the biblical traditions of Judaism and Christianity. Its stories are intertwined with narratives that evoke biblical and Midrashic sources. This connection has motivated some Muslim scholars, particularly narrative exegetes such as Ibn Kathīr, al-Ṭabarī and al-Qurṭubī, to interpret (...) the Qurʾānic text by drawing on biblical and post-biblical knowledge, often referred to as Isrāʾīliyyāt.Contribution: With its treatment of this connection, this article will show that biblical lore has played a crucial role in exegesis of the Qurʾānic scripture, helping the exegetes provide meaning to obscure Qurʾānic verses, uncover its ambiguous figures and expand its stories. (shrink)