Tefsir tarihinin ilk oluşum yüzyıllarından günümüze ulaşan eser sayısı kısıtlı olduğu için bu yüzyıllar hakkındaki gözlemlerimizi 10. yy’dan itibaren kaleme alınan ve günümüze ulaşan eserler ışığında değerlendirmekteyiz. Bu eserlerin en başında Taberi tefsiri gelmektedir ve modern zamanımızda geniş tedavül gören tefsir tarih kaynakları tarafından bu tefsir tefsirlerin atası olarak görülmekte ve gene öncesindeki üc yüzyıllık oluşum süreci Taberi’nin yansıttığı şekilde telakki edilmektedir. Fakat yeni çıkan ve geç de olsa basılan bir takım Taberi öncesi ve sonrası tefsirler Taberi’nin ilk üç yüzyıllık (...) mirası olduğu gibi değil kendine göre bir takım kriterlere göre seçerek aktardığını ortaya koymaktadır. Durum böyle olunca biz de hem tefsir tarihi hem de tefsir tarihçiliğini sorgulmaya başlamalı, sahip olduğumuz bilgileri aldığımız kaynakları tenkitçi bir süzgeçten geçirmeliyiz. Koç’un telifi olan esere yönelik ortaya koyduğumuz bu eleştirel yazının temelinde işte hem bu tefsir tarihi hem de tefsir tarihçiliği hakkındaki tasavvurumuz sorgulanmaktadır. Hedefimiz, potansiyel araştırmacıları kullandıkları kaynakları da tenkitçi bir kritere tabi tutmaları gerektiğini ortaya koymaktır. (shrink)

Ross Cameron (2022) argues that metaphysical infinitists should reject the generally accepted idea that metaphysical determination relations back metaphysical explanations. Otherwise it won’t be possible for them to come up with successful explanations for the existence of dependent entities in non-wellfounded chains of dependence. I argue that his argument suffers from what he calls the finitist dogma, although indirectly so. However, there is a better way of motivating Cameron’s conclusion. Assuming Cameron’s principle of Essence, explanations for the existence of dependent (...) entities turn out to be circular if determination relations back explanations. This latter argument provides a stronger case as it puts the foundationalist under significant pressure, besides putting the infinitist under some pressure, to deny the idea that determination relations back explanations. (shrink)

The split between analytic philosophy and Continental philosophy has mainly preoccupied scholars of philosophy so far, but in fact, it has broader pedagogical implications. This article argues that conventions of argumentative writing, as taught in colleges today, have their roots in analytic philosophy and its assumptions regarding ways of disseminating knowledge. Behind writing instructors’ emphasis on the ‘thesis and evidence’ structure lie analytic tendencies such as verifiability and intersubjectivity. By contrast, Continental philosophy emphasises the subjective human experience, which leads to (...) a more experimental form of writing. This split and the embeddedness of argumentation in analytic philosophy is indispensable in comprehending the rationale behind the conventions of academic writing taught in colleges today. (shrink)

Unintentional plagiarism abounds at universities. The literature offers several explanations for students’ difficulties with acquiring standards of good academic practice. In this paper, I propose an alternative account: unintentional plagiarism can only be understood in the context of implicit but irreconcilable forms of knowledge. While higher education institutions mainly operate within the framework of propositional epistemology, institutions of primary and secondary education tend to furnish students with encyclopedic epistemology. Accordingly, universities and institutions of pre-college education tend to propagate conflicting assumptions (...) regarding the nature of knowledge. Put simply, propositional epistemology is characterized by dialogue, agency and the exchange of ideas, which are ideally made explicit in academic writing. By contrast, encyclopedic epistemology tends to present knowledge monologically, leaving the scholarly conversation around it out. It is highly likely that the hardwired legacy of encyclopedic epistemology among students impedes the acquisition of the dialogism of academic inquiry at universities, resulting in cases of unintentional plagiarism. (shrink)

This study is an attempt toexamine the critiques of Mu‘tazilites in general and Rukn al-Dīn Abū Ṭāhir al- Ṭuraythīthī in particular, of “ta’yēen by naṣṣ”(appointment by text or direct proclamation) which has long been discussedwithin the intellectual history of Islam. The concept of ta’yēen by nass is a case which has been attemptedto be grounded on the basis of Qur’ān and Ḥadith. Although it is thought to bepeculiar to the Shiite circles, it has also been expressed in some Sunnischools as (...) well. Despite the fact that it is generally discussed in regard tothe imamate of the fourth Caliph ‘Ali,some also argued that ta‘yēen by ṇass was to be the case for the imamateof Abū Bakr. Concerning this theory, Mu‘tazilalevelled a great number of essential critiques at the Shiites’ understanding ofmatter. Since it has been discussed in direct relation to the textual evidencesfrom the Qur’ān, a re-examination of the subject in the Qur’anic context is required. In this regard, themethodological approach of Mu‘tazilitescholar al-Ṭuraythīthī is an important component to take into consideration.Ṭāhir al- Ṭuraythīthīcriticizes the sects for their understandings of the notion of ta‘yēen by naṣṣ, in his prominent book “Mutashābihal-Qur’ān” inwhich he tries to understand the subject at stake within the boundaries of languageand reason. Moreover, he evaluates the assertions of both Imāmiyya and Bakriyyaand criticizes both sides relying on the contextual basis of Qur’ānic verses. (shrink)

Arap edebiyatı tarihinin dönemlerinden biri olarak Osmanlı dönemi Arap edebiyatı yaklaşık dört buçuk asırlık uzun bir dönemi kapsamaktadır. Modern dönemde Arap edebiyatı tarihi yazımına öncülük eden Carlo Alfonso Nallino (öl.1938), Hamilton Gibb (öl.1971), Régis Blachère (öl.1973) gibi müsteşrikler Osmanlı dönemi Arap edebiyatını yok saymış, dahası bir çöküş ve inkıta evresi olarak tanımlamışlardır. Bu makalede sözü edilen araştırmacıların dönemle ilgili iddialarının sağlamasını yapmak üzere Osmanlı’da Arap edebiyatı alanında var olan süreklilik, çeşitlilik ve gelişim durumu dönemin öncü iki edebiyatçısı ve eserlerinde ön (...) plana çıkan temalar üzerinden konu edilmiştir. Makale, literatür değerlendirmesinin de yapıldığı bir girişi, Osmanlı Dönemi Arap edebiyatı hakkında bir değerlendirmeyi, 17. yy. Osmanlı dönemi Arap edebi çevrelerinde meşhur olan edebiyatçılardan Yûsuf el-Bedî‘(öl. 1073/1662)’nin ve Şihâbuddîn el-Mûsevi Ebû Ma‘tûḳ (öl. 1087/1676)’un edebi şahsiyetlerini ve eserlerinde ön plana çıkan temaları, edebi süreklilik açısından incelemeyi içermektedir. Adı geçen iki edebi şahsiyetin seçilmesinin sebebi, edebiyatta hem geleneği korumuş olmaları hem de eserlerinin modern dönem edebiyatını etkilemiş olmasıdır. Genel olarak Osmanlı dönemi Arap edebiyatında ortaya konan edebî eserler hakkında, özel olarak makalenin konusunu teşkil eden edebiyatçılar hakkında henüz yeterli sayıda ilmî araştırmanın bulunmaması bir boşluk oluşturmaktadır. Makalemiz, önemini bu boşluğu bir nebze de olsa doldurma çabasından almaktadır. Makalemizde, bu dönemin edebî gelişim ve zenginlik açısından bir duraksamaya uğrayıp uğramadığı veya yok sayılacak denli edebî faaliyetlerden uzak olup olmadığı; edebiyat sahasında geleneğin sürekliliğinin sağlanıp sağlanmadığı ve edebî olgunluk ile gelişime ulaşılıp ulaşılmadığı sorularına cevap bulmak amaçlanmıştır. Dönemin iki usta edebiyatçısına ait edebî temaların süreklilik bakımından değerlendirilmesi suretiyle konuya objektif bir bakış açısı sunmak hedeflenmiştir. Makalede nitel araştırma yöntemlerinden betimleyici yöntem kullanılmış olup edebî metinlerden verilen örnekler sınırlı tutulmuştur. Osmanlı Döneminin, Arap edebiyatının sekteye uğradığı bir dönem olmayıp, kendisinden önceki edebî dönemlerin devamı olarak canlılığını sürdürdüğü ve modern döneme temel teşkil edecek çalışmaların yapıldığı verimli bir dönem olduğu sonucuna ulaşılmıştır. Yûsuf el-Bedî‘î’nin ve Ebû Ma‘tûḳ'un edebî zevkleri, tenkit yetenekleri ve şair kimlikleri, onları yetiştiren kültürel çevreyi yansıtırken, canlı bir entelektüel ortamın varlığını da gösterir. Şiirlerinde klasik kasidenin temalarını dönemlerine uygun şekilde işleyerek, Arap edebiyatının zengin mirasının nesilden nesile aktarıldığını kanıtlarlar. Onların edebî kişilikleri, yaşadıkları yüzyılın entelektüel düzeyini ve dönemin edebiyatçı profilini nitelikli bir şekilde temsil etmektedir. (shrink)

Education is the process of raising the people that your society needs. At the end of this process, whether the desired output is achieved or not is understood by measurement and evaluation processes. Measurement and evaluation activities, which are indicators of whether the training process is functioning right or not, have an important place in the system. At this point, the attitudes of the teachers who perform the assessment and evaluation towards measurement and evaluation are very important. Based on this (...) importance, the aim of this study is to determine the attitudes of RCE teachers towards assessment and evaluation within the framework of different variables. 341 RCE teachers participated in this quantitative study, which adopted a crosssectional and relationships screening model. In the study, "Attitude Scale for Assessment and Evaluation (ÖDTÖ/ASAE)" developed by Çalışkan and Yazıcı (2013) was used. The findings obtained as a result of the research show that there is a statistically significant difference in the attitudes of RCE teachers towards measurement and evaluation according to gender, status of receiving formation education, faculty graduated, tenure of duty, type of school served. On the other hand, whether or not they receive special training on assessment and evaluation does not significantly affect the attitudes of RCE teachers towards assessment and evaluation. (shrink)

The concept of distributive justice and its history are far more complex than most contemporary scholars are aware of. This introduction to the volume "New Perspectives on Distributive Justice" elucides the different meanings of the concept in the tradition of Plato and Aristotle on the one hand, and in contemporary political philosophy on the other.

This study developed a cognitive behavioral therapy -based psychoeducation practice aimed at reducing obsessive-compulsive symptom levels in adolescents in Turkey and tested its effectiveness with a mixed-methods study. After the study was constructed as a pretest-posttest control group experimental application consisting of qualitative stages. The experimental application of the study was carried out with high school students in Turkey. In the sampling process, the schools, where the study will be carried out, were determined with the cluster sampling method. The experimental (...) and control groups were formed with 30 students with high obsessive-compulsive disorder symptoms from these schools, and the developed CBT-based psychoeducation practice was applied to the experimental group for 12 weeks. Quantitative data were collected through the “Child Version of the Obsessive-Compulsive Inventory,” and normality analysis, t-test for dependent samples, and Single Factor Analysis of Covariance were used. Qualitative data of the study were collected through document review, session evaluation forms, and semi-structured interview protocol; content and descriptive analysis techniques were used in the analysis. It was concluded that the developed CBT-based psychoeducation application was an effective approach in reducing OCD symptoms in the Turkish adolescent sample, except for the neutralizing dimension. It was also determined that the findings obtained from the analysis during the application and the interviews after the application are parallel with the findings obtained by quantitative methods, and the qualitative and quantitative findings adequately explained the quantitative documents findings. (shrink)

Bu çalışmada İslam düşünce tarihinde çokça ele alınan yönetime gelmede “nass ile tayin” anlayışına yönelik genelde Mu‘tezile’nin özelde ise bir Mu‘tezilî âlim Ebû Tâhir Rüknüddin et-Tureysisî’nin eleştirileri konu edinilmektedir. “Nass ile tayin” anlayışı Kur’ân âyetleri ve hadisler üzerinden temellendirilmeye çalışılan bir husustur. Şii çevrelerle özdeşleşen bu anlayış bazı Sünnî ekollerde de dillendirilmiştir. Genelde dördüncü halife Ali’nin imâmeti çerçevesinde konu tartışılsa da bazı çevrelerde birinci halife Ebû Bekir’in imâmeti için de nass ile tayin iddia edilmiştir. Mu‘tezile temelde Şîa’nın imâmet anlayışına birçok (...) eleştiri yöneltmiştir. Bu iddialar doğrudan Kur’ân metni üzerinden yapıldığı için âyetler bağlamında yeniden konunun değerlendirilmesi gerekmektedir. Bu noktada Mu‘tezilî bilgin Tureysisî’nin yaklaşımı önem arz etmektedir. O, mezheplerin görüşlerini temellendirmede esas aldıkları âyetleri dilin ve aklın sınırında anlama çabası içerisinde olduğu Müteşâbihü’l-Kur’ân adlı eserinde “nass ile tayin” fikrine yönelik eleştirilerini sürdürmektedir. Hem İmâmiyye’nin hem de Bekriyye’nin iddialarını âyetler bağlamında ele almakta ve bu fırkaları tenkid etmektedir. (shrink)

The vast majority of Islamic scholars have claimed that the miraculousness of the Quran stems from its own structure; its fluency, eloquence and verse characteristics. They have also regarded the science of rhetoric as the basic tool for revealing the literary superiority of the Quran and understanding it properly. The objective of this research is to determine the views of the students of theology and sharia faculties on the rhetoric course and present them comparatively. To understand how rhetoric is taught (...) in different cultural and educational contexts, how it is perceived by students, and how the course contributes to their academic and personal development matters in terms of improving the rhetoric course. The method used in the study is qualitative research and the study was conducted in the phenomenological design. The study group of the research consists of the students studying at Cumhuriyet University Faculty of Theology, Batman University Faculty of Islamic Sciences and The University of Jordan- School of Sharia. The data were collected from the students selected by criterion sampling method using a semi-structured interview form in the second semester of the 2023-2024 academic year. The main criterion used was that the participants' native language was not Arabic and that they were taking a rhetoric course. Descriptive analysis technique was used to analyze the collected data. At the end of the research, it was concluded that the rhetoric course was important for the fields of the students at theology and sharia faculties. The vast majority of the students of faculty of theology stated that the rhetoric course contributed to the improvement of their Arabic, and a significant portion of them stated that the course was an important tool in understanding the Quran, other religious texts, and Arabic literature. Almost all of the students of the faculty of sharia stated that the course contributed to the understanding of the Quran in general, especially its literary i‘jâz. It was also concluded that a significant portion of both student groups had difficulty in the rhetoric course. According to the students of the faculty of theology, the most important issue that makes rhetoric difficult is their weak Arabic background, while according to the Sharia faculty students, it is their first encounter with rhetoric topics. The results reveal that the rhetoric course is effective in understanding the Quran and other religious texts and in developing students' thinking and expression skills, but the content and teaching method of the course needs to be updated. Within the framework of the findings and results of the research, it is suggested that the content of the rhetoric course should be organized in a way to center the literary aspect of the Qur'an in accordance with the theology program and more participatory teaching methods should be used. (shrink)

Kur’ân ve hadislerde geçen müteşâbih ifadelerin nasıl anlaşılacağına dair kelâm geleneğinde ciddi tartışmalar yaşanmış ve farklı ekollere mensup âlimler tarafından birçok eser yazılmıştır. Mâtürîdî bir âlim olan Nâsırüddîn es-Semerkandî de bu çalışmada tenkitli neşri sunulan Fethu’l-ğalak fi’t-tevhîd adlı eseri kaleme almıştır. Günümüze ulaşan Arapça elyazması Süleymaniye Kütüphanesi Fatih koleksiyonunda 3142 demirbaş numarasıyla bulunmaktadır. Bildiğimiz kadarıyla bu alanda müstakil olarak kaleme alınmış olup günümüze ulaşan tek Mâtürîdî eser olma özelliğine sahiptir. Akıl ve şeriatten hareketle yapılması gerektiğini savunduğu te’vîlin belirli ilkeler çerçevesinde (...) özellikle de luğavî anlamın dışına çıkmadan müteşâbih ifadelerin muhkemlere hamlederek yapılması gerektiğini belirtmektedir. Bu noktada çizdiği çerçevede olmayan ve uç noktalar olarak gördüğü Bâtinîlerin ve Hanbelîlerin te’vîl anlayışlarını da eleştirmektedir. Müteşâbih ifadeleri te'vîl etmeyi uygun gören Mâtürîdî-Hanefî geleneğin yaklaşımını ortaya koymasının yanında geç bir dönemde yazılan eser bu konuda ele alınan ifadelerin yorumuna dair zengin ve bilgilendirici bir içerik sunmakta ve müteşâbihlerin bütünsel anlaşılması yönünde imkân sağlamaktadır. Bu çalışma kapsamında müteşâbihe dair bir giriş, es-Semerkândî’nin hayatı ve eserin tenkitli neşri dikkatlere sunulacaktır. (shrink)

The tumor microenvironment (TME) plays a pivotal role in the behavior and development of solid tumors as well as shaping the immune response against them. As the tumor cells proliferate, the space they occupy and their physical interactions with the surrounding tissue increases. The growing tumor tissue becomes a complex dynamic structure, containing connective tissue, vascular structures, and extracellular matrix (ECM) that facilitates stimulation, oxygenation, and nutrition, necessary for its fast growth. Mechanical cues such as stiffness, solid stress, interstitial fluid (...) pressure (IFP), matrix density, and microarchitecture influence cellular functions and ultimately tumor progression and metastasis. In this fight, our body is equipped with T cells as its spearhead against tumors. However, the altered biochemical and mechanical environment of the tumor niche affects T cell efficacy and leads to their exhaustion. Understanding the mechanobiological properties of the TME and their effects on T cells is key for developing novel adoptive tumor immunotherapies. (shrink)

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)

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)

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 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)

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)

Interconnections between philosophic anthropology, conceptions of globalization and sustainable development are investigated. Found out that biological, social, intellectual and spiritual parameters of human being determine specific directions and spheres of globalization. Discovering of these interconnectionsallows to make clear necessary measures of transition to sustainable development. Substantiated that such researches serve as a basis for working out of political, economic, social, intellectual and spiritual guidelines of ensuring of reliable international communication’s security, survival of mankind and solution of internal problems of every (...) country. Investigations of interconnections between philosophic anthropology, conceptions of globalization and sustainable development could became as a mainstream of development of philosophy in XXI century. (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)