In this paper, a mathematical model was used to evaluate a dynamical hybrid system for optimizing and controlling the efficacy of plant-based protein in aquafeeds. Fishmeal, raw rapeseed meal, and a fermented meal with yeast and fungi were used as test ingredients for the determination of apparent digestibility coefficients of dry matter, crude protein, crude lipid, energy, and essential amino acids for olive flounder using diets containing 0.5% Cr2O3 as an inert indicator. Among all ingredients tested, FM had the maximum (...) ADC of dry matter, and energy. Fermented meals showed higher ADC. Amino acid digestibility reflects protein digestibility in most cases. Interestingly, protease, lipase, and amylase activities were better expressed in RM-Koji, RM-Yeast, and FM over RM, respectively. The current results deliver important information on nutrients and energy bioavailability in raw and fermented RM, which can be implemented to accurately formulate applied feeds for olive flounder. Compared with other applicable systems, the complexity of the approach implemented has been considerably reduced. (shrink)

This study focuses on discussing the choices of lessee in Jordan legislation because of a Defense Order in Curfew to face Corona Virus Disease 2019 and the impact of Corona virus disease 2019 on the lessor obligation. The study finds out that the lessee has two options: to cancel the contract regarding force majeure or refuge to court and to reduce the fare amount regarding exceptional circumstances. The study also recommended issuing a Defense Order specifying the exact percentage to be (...) reduced. In the absence of a Defense Order, the study of a friendly agreement should be recommended between the lessor and the tenant on the reduced percentage. (shrink)

This paper describes an Intelligent Tutoring System for helping users with ADO.NET called ADO-Tutor. The Intelligent Tutoring System was designed and developed using (ITSB) authoring tool for building intelligent educational systems. The user learns through the intelligent tutoring system ADO.NET, the technology used by Microsoft.NET to connect to databases. The material includes lessons, examples, and questions. Through the feedback provided by the intelligent tutoring system, the user's understanding of the material is assessed, and accordingly can be guided to different difficulty (...) level of exercises and/or the lessons. The Intelligent Tutoring System was evaluated by a group of users and the results were more than satisfactory in terms of the quality of the material and the design of the system. (shrink)

This paper ascertains genuine principles of Islam while exploring an emerging contradiction between authentic tenets of faith in the Muslims’ heritage of human rights and justice, and a variety of modern targets upheld by OIC Charter and other political and legal instruments to guide a far-sighted authority agenda in pursuit of global equilibrium over key Muslim concerns. The paper ends with operational strategies on sooth conflicting situations of this complex dilemma.

Toxic workplace environments, especially those involving gaslighting, are known to contribute to stress and excessive work habits, such as workaholism, which may hinder a nurse's agility—an essential skill in adapting to fast‐paced healthcare environments. However, the interplay between workplace gaslighting, workaholism, and agility in nursing remains underexplored. This study aims to investigate the relationship between workplace gaslighting, workaholism, and agility among nurses, focusing on how gaslighting moderates this relationship. This study is a multicenter cross‐sectional that was conducted among 594 full‐time (...) nurses from three major hospitals in Egypt. Data were collected using the Gaslighting at Work Questionnaire, Workforce Agility Scale, and Bergen Work Addiction Scale. Correlation and regression analyses were performed to test the study hypotheses. Results revealed that nurses reported moderate levels of workaholism, workplace gaslighting, and agility. Significant negative correlations were found between agility and both workplace gaslighting and workaholism. Gaslighting negatively moderated the relationship between workaholism and agility, exacerbating the impact of workaholism on nurses' ability to remain agile. The findings indicate that toxic workplace behaviors, such as gaslighting and workaholism, undermine nurses' agility. Regulatory safeguards are necessary to protect nurses from such environments, ensuring both their well‐being and the quality of healthcare services. These findings call for the development of national standards and policies to address workplace mental health and ensure accountability in healthcare settings. (shrink)

The Sufi saints, in their texts, successfully ingrained Love as the destination of spiritual path, to accomplish the Divine. The objective of this study was to focus on the cult of Sufism, in general, and on the Sufi poetry of Fakhr al-Din ʿIrāqī, in particular as reflected in his anthology, Kitāb al-lamaʿāt. Adopting a historical approach, the study analyzed the evolution of Sufi poetry since the beginning, and examined the poetry of ʿIrāqī in the context of Islamic mysticism. This qualitative (...) study adopted an exploratory content analysis method and documentation research to examine the Sufi philosophy as reflected in the sampled poetry of ʿIrāqī. For the realization of this goal, a research was conducted on the available published resources. The documentation survey helped discover the truth of ʿIrāqī ’s poetry in the context of Spiritual love. It was discovered that ʿIrāqī ’s philosophy of Love was based on metaphysical transcendentalism, where spiritual attainment was achieved through formlessness mirrored in the form of Beauty as the manifestation of Love. (shrink)

Due to the advance computer technology, the use of probability distributions has been raised up to solve the real life problems. These applications are found in reliability engineering, computer sciences, economics, psychology, survival analysis, and some others. This study offers a new probability model called Marshall–Olkin Extended Gumbel Type-II which can model various shapes of the failure rate function. The proposed distribution is capable to model increasing, decreasing, reverse J-shaped, and upside down bathtub shapes of the failure rate function. Various (...) statistical properties of the proposed distribution are derived such as alternate expressions for the density and distribution function, special cases of MOEGT-II distribution, quantile function, Lorenz curve, and Bonferroni curve. Estimation of the unknown parameters is carried out by the method of maximum likelihood. A simulation study is conducted using three different iterative methods with different samples of sizes n. The usefulness and potentiality of the MOEGT-II distribution have been shown using three real life data sets. The MOEGT-II distribution has been demonstrated as better fit than Exponentiated Gumbel Type-II, Marshall–Olkin Gumbel Type-II, Gumbel Type-II, Marshall–Olkin–Frechet, Frechet, Burr III, Log Logistic, Beta Inverse Weibull, and Kumaraswamy Inverse Weibull distributions. (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)

Diabetes mellitus (DM) is a colossal burden in global health, its prevalence increases steadily throughout the world. This systematic review explores the pathophysiology and epidemiology of diabetes, which describes the interactions that implicate that is the result of the play between genetic, environmental, and lifestyle factors in the development and progression of the disease. The review also describes a plethora of pharmacological treatments available to manage diabetes, with the oral agent, insulin regimens, and new approaches to therapy. Integrating the wisdom (...) of the best clinical guidelines, those are from American diabetes association (ADA), European association for the study of diabetes (EASD), and International Diabetes Federation (IDF). Since these reviews are consistent with normative standards for evidence-based recommendations of optimal care of diabetes. The review goes further to cover technological advances in the management of diabetes. They include Continuous Glucose Monitoring, advanced insulin delivery systems, and Artificial Pancreas Systems. Such technologies hold more promising routes to better glucose control and patient quality of life. All this comes along with challenges that their deployment and maintenance that run through economic, adherence issues, and unequal access to healthcare. The future research and innovation in the battle against DM will include the application of personalized medicine and the development of advanced digital health solutions. This article will become a treasure for health professionals, researchers, and policymakers who have dedicated themselves to battling the adversities of diabetes mellitus. (shrink)

Background Home care nurses are central in providing holistic and compassionate care to patients in home-based palliative care. Ethical caring competency is essential for home care to sustain nurses’ integrity in the face of moral adversity. Interprofessional collaboration is vital for ensuring ethical decision-making and providing patient-centered care in home-based palliative care settings. Aim This study explored the predictive roles of interprofessional collaboration and moral resilience on ethical caring competency among home care nurses in home-based palliative care. Methods A cross-sectional (...) survey of 400 nurses was conducted from October to December 2023, utilizing standardized scales to measure interprofessional collaboration, moral resilience, and ethical caring competency. A convenience sample of 400 home care nurses was also included in this study. Correlation and linear regression analysis were used to clarify the associative and predictive findings. Ethical Considerations Ethical approval from the ethics committee, institutional permission, and informed consent from the participants were obtained for data collection. Results Correlation analysis showed significant positive correlations between the ethical caring competency, interprofessional collaboration, and moral resilience constructs, with coefficients ranging from 0.482 to 0.967. Linear regression revealed that management of collaborative systems and total moral resilience significantly predict ethical caring competency, explaining 14.6% and 36.6% of its variance, respectively. Other variables, such as the effects of collaboration and communication, did not significantly influence ethical caring competency. Conclusion The study highlights the significant impact of interprofessional collaboration, particularly the management of collaborative systems and moral resilience, on enhancing ethical caring competency among nurses. Implications Enhancing interprofessional collaboration and moral resilience through targeted strategies in nursing practice and education can significantly improve ethical caring competencies. These efforts are essential for delivering high-quality, patient-centered care and for fostering a healthcare environment that respects the ethical principles guiding nursing practice. (shrink)

To help ensure the ethical conduct of research, many have recommended educational efforts in research ethics to investigators and members of research ethics committees (RECs). One type of education activity involves multi-day workshops in research ethics. To be effective, such workshops should contain the appropriate content and teaching techniques geared towards the learning styles of the targeted audiences. To ensure consistency in content and quality, we describe the development of a curriculum guide, core competencies and associated learning objectives and activities (...) to help educators organize research ethics workshops in their respective institutions. The curriculum guide is divided into modular units to enable planners to develop workshops of different lengths and choose content materials that match the needs, abilities, and prior experiences of the target audiences. The content material in the curriculum guide is relevant for audiences in the Middle East, because individuals from the Middle East who participated in a Certificate Program in research ethics selected and developed the training materials (e.g., articles, powerpoint slides, case studies, protocols). Also, many of the activities incorporate active-learning methods, consisting of group work activities analyzing case studies and reviewing protocols. The development of such a workshop training curriculum guide represents a sustainable educational resource to enhance research ethics capacity in the Middle East. (shrink)

Population-based genomics studies have proven successful in identifying genetic variants associated with diseases. High-quality biospecimens linked with informative health data from diverse segments of the population have made such research possible. However, the success of biobank research depends on the willingness of the public to participate in this type of research. We aimed to explore the factors associated with the willingness of the public to participate in biobank research from four low- and middle-income countries in the Arab region (Egypt, Jordan, (...) Morocco, and Sudan). We used a previously validated questionnaire to assess several constructs that included the public’s perceptions, attitudes, and willingness to participate in biobank research. We recruited 967 participants. More than half did not have prior awareness of biobanks. Participants’ willingness to donate biospecimens and health data was less than 10%. Our results also showed that participants harbored concerns with trust, privacy, and with data-sharing involving international researchers. Predictors of willingness to participate in biobank research included no previous involvement in research and positive attitudes toward biobanks. Finally, our study showed several differences between the four countries regarding several of the investigated constructs. We conclude there should be additional efforts to raise public awareness and enhance perceptions of the public in biobanking research to enhance trust. We further recommend qualitative research to explore the underlying factors that contribute to the public’s concerns with international data sharing that would enhance global health. (shrink)

En este presente artículo se propone analizar la lucha de los grupos negros contra la discriminación, basándose en trabajos de diversos historiadores que han abordado la temática. El problema aquí es el procedimiento de éstos para ser visible en Argentina. El objetivo principal es mostrar el rol de las organizaciones culturales, religiosas y las diferentes agrupaciones. La hipótesis que guía el trabajo es la noción de lucha contra la discriminación como una de las formas en que se presenta el racismo. (...) Los métodos utilizados son el heurístico, hermenéutico, el deductivo-inductivo y un submétodo que es la cronología. El estado-nación de Argentina ha instrumentado un mecanismo para la construcción de una identidad blanca en el país. Asimismo, empezará por un recorrido histórico que irá desde la discriminación hasta la lucha de las asociaciones afrodescendientes para su visibilidad en Argentina. (shrink)

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

Members of research ethics committees (RECs) face a number of ethical challenges when reviewing genomic research. These include issues regarding the content and type of consent, the return of individual research results, mechanisms of sharing specimens and health data, and appropriate community engagement efforts. This article presents the findings from a survey that sought to investigate the opinions and attitudes of REC members from four Arab countries in the Middle East and North Africa (Egypt, Morocco, Sudan, and Jordan) toward these (...) ethical issues. Our findings suggest that efforts are required to better familiarize REC members with the requirements for ethical biobank research. Additionally, we recommend that further research is undertaken with REC members regarding the main items that should be present in the Material Transfer Agreements /Data Transfer Agreements in their corresponding countries and the type of consent that should be used in genomic research. (shrink)

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

Fəlsəfə tarixinə nəzər yetirdiyimiz zaman insanın mental hallarının əsasən ruh/nəfs fikri ilə izah edildiyinin şahidi oluruq. Nəfsin mahiyyəti məsələsi isə qədim yunan filosoflarından bəri müzakirə olunmuş və bu barədə fərqli nəzəriyyələr ortaya qoyulmuşdur. Qədim yunan filosoflarından Platon nəfsin maddi bədəndən təmamilə fərqli, qeyri-maddi bir substansiyadan təşkil olunduğunu düşünür və onun bədəndən müstəqil var ola bilən, əzəli və əbədi olduğunu iddia edirdi. Substansial dualizm olaraq tanınan bu nəzəriyyəni qəbul etməyən Aristotel isə nəfsi bədənin mükəmməlliyi kimi tərif edir və Platondan fərqli olaraq (...) onun bədəndən öncə var olması fikrini, eləcə də, ölümsüzlüyünü inkar edirdi. İslam filosofları Aristotelin nəfs tərifini qəbul etsələr də onu Platon kimi qeyri-maddi substansiya hesab edir və insanın maddi bədən və qeyri-maddi nəfsdən təşkil olunduğunu deyirdilər. Səfəvilər dövrünün İslam filosofu Sədrəddin Şirazi isə sələflərindən bir çox cəhətdən fərqlənən nəfs konsepsiyası ilə çıxış edir. O da İbn Sina və digər müsəlman filosoflar kimi nəfsin “orqanları olan təbii bir cismin ilk mükəmməlliyi (ἐντελέχια)” olmasına dair aristotelist tərifi qəbul edir, ancaq onun fikrincə tərifdəki orqanlar maddi bədən üzvləri olmayıb, nəfsin gücləridir. Platondan fərqli olaraq Şirazi nəfsin əzəli olmayıb yarandığını qəbul edir. Lakin nəfsin bədənlə birlikdə yarandığını düşünən İbn Sinadan fərqli olaraq Şirazi nəfsin yarandığı zaman mücərrəd varlıq olması fikrini rədd edir. Ona görə nəfs maddi bədəndə ortaya çıxır. Maddi yaransa da Şiraziyə görə nəfs təbiətən sahib olduğu substansial hərəkət sayəsində zamanla dəyişərək ruhani varlığa çevrilərək ölümsüzlük əldə edir. Bu məqalə Sədrəddin Şirazinin nəfs konsepsiyasını ələ alaraq onun nəfs və ruh anlayşını, nəfsin tərifi, yaranması və bədənlə münasibtinə dair fikirlərini təhlil edir. (shrink)

This article deals with the subject and semantic analysis of human organs mentioned in the Holy Qur’ān. After the relevant verses were researched and identified in accordance with thematic commentary methodology, their scientific and semantic analysis was carried out objectively. The comments of commentators in this context were also examined in the study. After the verses in which the organs are found are researched, their definitions, then an objective and brief interpretation are made, and the semantic usage of each is (...) shown. The subject consists of the organs in the head, the organs in the trunk, the organs in the body and limbs. As is known, human organs are attributed to Allah in the Qur’ān. While the predecessor avoided interpreting the organs attributed to Allah as they are, their successors interpreted them in accordance with the glory of Allah, based on the use of the Arabic language. However, some contemporary scholars say that such verses are representative narratives. In reality, there is nothing like Allah. However, God explains Himself with people's organs and actions so that they can understand His truth. These verses aim to explain the unknown world and its metaphors by comparing them to known events and phenomena in the world, and in this way to bring religious truths closer to the human mind. In the Qur’ān, expressions such as sealing or veiling the senses, as in the verse "Allah has sealed their hearts and ears, and there is a veil over their eyes, and there is a great torment for them" (al-Baqarah 2/7), also indicate the senses' deprivation of true perception expresses. The Holy Qur’ān takes care to mention the organs in the human body and uses them in many senses, both literal and figurative, in man's relationships in this world and the afterlife. He gives him examples of organs so that he can take lessons and advice, and reminds him of his beautiful creation and the blessings he gives because of these organs. The semantic uses of body organs in the Holy Qur’ān vary, as they contain literal connotations of the physiological meaning of the organ. This is a condition characterized by most of the organs mentioned once in the Holy Qur’ān. However, the connotations of the organs mentioned many times have varied and gone beyond their literal meanings, they have been used in figurative meanings and contain secondary connotations. It included many topics related to the existence, role and performance of humans in world life. For example, the hand is used for power, giving, blessing, dominance and specialization. Linguists did not distinguish between similar organs such as body, object and body, but on the contrary, they compared them to each other to the point of creating confusion. However, while interpreting them, many commentators have tried to separate them according to the context of the verse and take into account the differences in meaning between them. The organs are mentioned in general terms in the Holy Qur’ān, but the details they contain are not touched upon. For example: It talks about the head, but does not touch the hair, eyelashes and brain. It is talking about bones and does not touch parts such as the skull, ribcage, pelvis, and thighs. It mentions the abdomen but does not mention its parts such as the belly button, esophagus, stomach, liver, kidney, bile and bladder. In addition, in the Holy Quran, there are organ names in the human body that are used metaphorically in different meanings rather than expressing the reality of the organs. Esophagus (المريء) is one such expression. This expression is used in the sense of blessing for eating and drinking. For example, it is used in this sense in the verse, "Give women their dowry as a matter of right (with good will), and if they voluntarily donate some of that dowry to you, enjoy it with pleasure" (an-Nisa: 4/4). For example, Liver (الكبد) in the verse "We created man among difficulties" (el-Beled: 9/4), it expresses difficulties and constant troubles. The study deals with the sixty-two organs mentioned in the Holy Qur’ān and includes all the organs in the internal and external parts of the body mentioned in six hundred and forty-five verses. These are six hundred organs in total in the Qur’ān, in accordance with the statistics we made during our research. It is used ninety-one times. (shrink)

En el presente escrito se estudian varias piezas hasta ahora inéditas tanto al corpus de precintos producidos durante el períodod inicial de al-Andalus, como al de los ponderales realcionados con las emisiones monetarias de épocas diversas en la historia andalusí.

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)

El poeta andalusí Ibrāhīm ibn Sahl (609/1212-649/1251), que se convirtió del judaísmo al islam, escribió poemas pertenecientes al subgénero de la poesía amorosa conocida como al-ġazal al-ʿuḏrī sobre los amados Moisés, y con menor frecuencia Mahoma. Las investigaciones sobre Ibn Sahl se han centrado, tradicionalmente, en la cuestión acerca de si la conversión histórica al islam fue sincera o si sus poemas sobre Moisés reflejan un anhelo oculto por el judaísmo. Este artículo problematiza esta cuestión, prestando atención a lo que (...) se sabe de las circunstancias históricas en las que vivió Ibn Sahl y por medio de una discusión crítica del fenómeno de la conversión. Luego redirijo la conversación sobre la poesía de Ibn Sahl: en lugar de tratar de comprender la sinceridad de la conversión de Ibn Sahl a través de su poesía este artículo lee sus poemas como textos literarios, con atención a sus juegos de palabras, imágenes e intertextualidad. El análisis de la poesía de Ibn Sahl, que presta mucha atención a esta significativa intertextualidad, ilumina la red de referencias religiosas que hay en ella y las formas en las que funcionan dentro de la poesía. La conclusión, tras la lectura atenta de poemas seleccionados del dīwān de Ibn Sahl, es que el mérito de estos poemas y las características que los han hecho atractivos para el público proceden de las formas en que mantienen la posibilidad de diferentes interpretaciones, por lo que continuamente avivan la curiosidad del público, así como su uso, que induce a los portentos del lenguaje figurativo, la intertextualidad y los juegos de palabras. (shrink)

Doğuş evresini Muhammed Huseyn Heykel’in kırsal yaşam temalı Zeyneb adındaki romanıyla tamamlayan Arap romanı, tarih temalı Necib Mahfûz’un romanlarıyla önemli bir merhale katetmiştir. Birçok farklı temayla kaleme alındığı görülen Arap romanının önemli bir temayı eksik bıraktığı görülmüştür. Eksik bırakılan söz konusu tema ise çöl izleği olmuştur. Bu eksiği çok iyi fark eden İbrahim el-Kûnî ise kollarını sıvayıp bu manada onlarca roman kaleme almıştır. Çöl temalı birçok romanında çölün zannedildiği gibi ıssız, çorak ve izole edilmiş verimsiz bir coğrafya olmadığını aksine çölün (...) temiz havasıyla, vefalı insanıyla ve sakin ortamıyla müthiş bir coğrafya olduğunu anlatmıştır. Okurları çöl temalı romanlarla tanıştıran Kûnî, söz konusu romanlarında insanın çöl ve doğa ile ilişkisinde hayatın anlamına ve varlığın özüne inmeye çalışmıştır. Çöl temalı yazdığı onlarca romanı sebebiyle çöl romancısı olarak isimlendirilen Kûnî, on iki yaşında Arapçayı öğrenmesine rağmen Arapça yazdığı romanlarında müthiş mitolojik ve felsefi bir dil kullanmıştır. Söz konusu dili hikâye, edebiyat araştırmaları, eleştiri, dil, tarih ve siyaset ile ilgili eserlerinde de kullanan Kûnî, bu anlamda önemli bir kültürel mirası geride bırakmıştır. (shrink)

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

The first examples of the novel genre in modern Arabic literature emer-ged with the innovation movements initiated in this country after Napoleon's invasion of Egypt. In terms of technique and fiction, the Arab novel's reaching the desired standards and the first novel examples in the literary sense were made possible by the contributions of many writers who came to the fore with their different identities from writing novels. One of these writers, better known as a critic, is Ibrāhīm ʽAbd al-Qādir (...) al-Māzinī. Māzinī, who has written works in many fields of literature, is a master writer who has mostly written psychological novels. The aim of this study is to examine the themes that Māzinī, one of the important names of Arabic literature, included in his novels. In our study, Māzinī's novels Ibrāhīm al-Kātib, Ibrāhīm al-Thānī and Thalāthat Rigâl wa’mra’ah were examined and in these novels, mainly love, affection, pressure of tradition, despair, pessimism, disappointment, sadness, fear, delusion, jealousy and stinginess were examined. It has been determined that themes such as While many different themes were seen in the novels of many writers of his time, it is seen that the themes in Māzinī's novels are mostly psychological themes that reflect the inner world of man. In this respect, Māzinī differs from many other Arab novelists. (shrink)

Este trabajo explora de forma diacrónica el concepto sufí de tarbiya (iniciación espiritual) a través del análisis de tres poemas del maestro sufí senegalés Ibrāhīm Niasse. En el primero de los textos, Ruḥ al-ādab (El hálito de la cortesía), Niasse resume la doctrina de la Tijāniyya y el sufismo antes de su consolidación como maestro en 1929. El segundo texto, Nabadhat min asha‘ārnā fī tarbiya wa al-irshād (Advertencia sobre la tarbiya y la guía), explora el proceso de la iniciación espiritual (...) y su metodología desde su posición de maestro sufí. En el último texto, Ṣāriman, Niasse explica las dificultades que se producen tras acceder a la gnosis. Por último, y a modo de epílogo, se incluye una observación sobre la tarbiya y la gnosis en la vida cotidiana en África contemporánea. (shrink)

Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...) especially from Fakhr al-dīn Divrigi and analysing written previously works, wrote Kitāb al-Idrāk li-lisān al-Atrāk. This book has consisted of introduction, vocabulary and grammar section. We also aimed in our study to examine Kitāb al-Idrāk in terms of content and than in terms of lexicography of the linguistic branch. -/- SUMMARY Mamluks reigned in Egypt a long time and in its reign Kipchak Turks had influence in management. Because of the Turkish rulers who have military background did not know Arabic language well, Turkish language was spoken in the palace and also idea of being closer of scholars and notable people to Turkish rulers got brought an interest in learning Turkish. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī (d. 745/ 1344). The true name of Abū Ḥayyān is Muḥammed b. Yūsuf b. Ali b. Ḥayyān al-Tawḥīdī and he is an Andalusian linguist and exegete. Abū Ḥayyān who came from a Berber family born in the Matahsharesh village of Granada in 654/1256 and died in Cairo in 28th time 745 (11 July 1344). There is not much information about his family in the sources, but it is mentioned that he has a daughter whose name is Nada, a son named Hayyân in his name, and some grandchildren which are named Muḥammad and Ummu Ḥayyān. Abū Ḥayyān became a famous as Ethīr al-dīn and at the same time, he is also known as Naḥvī, Ghirnātī (Granadian), Ceyyānī, and Nafzī. He took lessons in Granada from great scholars such as Abd al-ḥaķ b. Ali al-Anṣarī, Abū Ḥasan al-Ubbezī, Abū Cafer Aḥmed b. Ibrahīm b. Zubair, Ibn Abū al-Ahvas and became a proficient scholar and teacher in matters such as morphology, syntax, language, commentary, hadith, methodology of Fiqh and Kalām. He wrote about 18 works in different sciences and if we mention some of that are al-Baḥr al-muhīt, al-Nahr al-mād, Tuhfat al-arīb bimā fī al-Qur'ān min al-gharīb and some of his works have reached to our time and some of those did not. Abū Ḥayyān left Andalus for various reasons and visited many centers of science and eventually continued his scientific activities in Cairo. Abū Hayyān, who is a great interest in learning languages, has learned Turkish language with the other popular languages ​​such as Persian, Amharic and Himyarite language and written books about these languages. His mainly works about Turkish language are the Kitāb al-Idrāk li-lisān al-Atrāk, Zehv al-mulk fi naḥv al-Turk, al-Af'al fi lisān al-Turk and al-Durret al-mudiyye fi lughat al-Turkiyye. These works did not reach to our days except Kitāb al-Idrak. Kitāb al-Idrāk consists of three sections, namely introduction, dictionary which includes 2200 words, and grammar that is composed of morphology and syntax and this book which is known as al-Idrāk is written in the Turkish which is spoken in XIV-XVI century tongue and named as Middle Turkish Period-Mamluk Kipchak Turkish. The first chapter begins with basmala and continues with detailed his genealogy, personal record, praise to Allah and salawat and salaam to Prophet Muhammad. After this introduction, it is explained the intention of writing this work. The second chapter is a dictionary which the words are explained in alphabetical order. Although Abū Ḥayyān speaks about 23 letters in the Kipchak alphabet, he does not explain the words related to all, but examines 19 items. In this dictionary, it does not take part some letters, that is letters sā, zāl, zā (letters of lips which is written in English th); letters dâd, ayn, fa (letters of throat) which Arabs use. In the third chapter, there is a part of the tasrif (knowledge of morphology) which is generally called knowledge of morphology today. In this section, it is dealt with about the types of words namely, name of diminutive, name of belonging name, plural, agent name, passive name, exaggerated factor name, infinitive, name indicating the location, name of device, arbitrary name, and idâd (which adds are derivation of noun from name like lık, lik at the end of the word) and then it comes to the end with shadda. Section of syntax which is called by the author as consisted of compound and is prepared according to systematic of Arabic grammar begins with the sentence structure in Kipchak language. After that it continues with definite-ambiguous names, verb (orders, past, imperfect verbs), subject-predicate in nominal sentence, nevāsiḫ (additional actions helped change the meaning of the noun phrase), Arabic leyte which express by the actual wish mold and the like, such as two mef'ūl area of ​​the heart of verbs in Arabic told (I think) were deaf ( Turkmen thinks he), acts like it yet scientists (verb phrase in), acts offender (verb-subject), the abutment of the verb nefiy prepositions, prepositions, the nehiy (ban), passive verbs and naib-i fail (so-called subject); other elements of the sentence, called the act müteallakat are: cognate accusativ, direct object, time period (time complement), the envelope space (located complement), state (envelope), causative object, the exception, the specification, conflict of laws, the annexation, the oat, the dependencies: adjective, conjunction, confirm, the apposition; conditional structure. After these, he mentions to letters of meanings (huruf al-maani), and concludes this chapter with information about the date, place, and name of the author of the book. Abū Hayyān used induction method in the book. Since he gave the forms of the words in double, then the triple, quadruple, quintet and other forms. He tried to teach the pronunciation of words by explaining the etymology of word sand the changes of the voices. He examined the words which are synonyms/ contrasted, synonym voice, singular/plural, and words that are passed by foreign languages into Turkish dialects then they are turned into Turkish word structure; brought out witnesses from proverbs and poetries. As a result, in this work, which consists of dictionary and grammar sections, it can be said that it is used predominantly in linguistic information - translation method . (shrink)

Erken dönem tasavvuf tarihinde iki ana akımdan biri olarak kabul edilen Horasan tasavvuf ekolünün şekillenmesinde Hâtim el-Esam (ö.237/851) önemli bir figür olarak karşımıza çıkar. İbrahim b. Edhem (ö.161/778) ve Şakîk-i Belhî (ö.194/810) kanalıyla gelen öğretinin Horasan ve Maveraünnehir genelinde aktarım ve intişarının sağlamasında onun etkin bir rol oynadığı bilinir. Aynı zamanda yetiştirdiği talebeleriyle Melâmetîliğin teşekkülüne katkı sağladığı kabul edilir. Bu makale Hâtim el-Esam’ın entelektüel açıdan kimliği ve ilişkiler ağının tespitine odaklanmaktadır. Herhangi bir akademik çalışmaya konu edilmediği görülen söz konusu odağı, (...) farklı ilmî sahalardan istifade ettiği literatürle erken dönemdeki mesele ve tartışmalardan faydalanarak sunmaya çalışır. Bu itibarla Hâtim el-Esam’ın muhaddis, fakih ve sufi kimliğiyle Horasan ilim havzasının önemli şehirlerinden biri olan Belh’te ilmî faaliyetlerin ve özellikle hadis ilminin sürekliliğine katkı yaptığı ortaya konmuştur. Çok yönlü ilişkiler ağına sahip olduğu tespit edilen Hâtim el-Esam’ın Belh ve Bağdat ulemâsı ile irtibatının dostluk ve irşad eksenli ve aynı zamanda fıkh-ı bâtın vurgulu olduğu görülürken Rey, Kazvin ve Medine-i Münevvere ulemasıyla olan münasebetlerininse eleştiri odaklı olduğu belirlenmiştir. Nebevî mirasa bütünüyle sahip çıkılmamasına ilişkin söz konusu eleştirel münasebet biçimi, erken dönemde sufilerin, biçim-öz bütünlüğünden uzaklaşmaları nedeniyle diğer ilim müntesiplerine yönelttikleri tenkitlerin bir yansıması olarak değerlendirilmiştir. Ayrıca sened analizi yöntemiyle onun sufilerle olan ilişkiler ağına yönelik yeni tespitler ortaya konmuştur. (shrink)

Sadrüşşerîa’nın (ö. 747/1346) Fahreddin er-Râzî’nin (ö. 606/1210) insanın ihtiyârî fiillerini nefyettiği argümanını çü- rütmeye çalıştığı ve Hanefî-Mâtürîdî geleneğin bu husustaki prensiplerini nazarî bir dille yeniden temellendirdiği dört mu- kaddimesi (mukaddimât-ı erba‘) ile Mehmed Birgivî’nin (ö. 981/1573) bu mukaddimeler üzerinden geliştirdiği açıklamaları, diyar-ı Rum’daki düşünürlerin insan fiilleri ve cüz’î iradeye dair tartışmalarına yön vermiştir. On yedinci yüzyılda Hicaz topraklarında faaliyet gösterip Eş‘arî-Ekberî geleneği merkeze alarak ihtiyârî fiillere dair yazdığı eserleriyle bu geleneğin nispeten güçlü olduğu Hicaz, Şam ve Kuzey Afrika’da etki uyandıran (...) İbrâhîm el-Kûrânî (ö. 1101/1690), Hanefî-Mâtürîdî gelenekte Sadrüşşerîa ve Birgivî’nin görüşleri etrafında cereyan eden tartışmalara da bigâne kalmamış, bu âlimlerin me- tinlerini merkeze alarak kaleme aldığı Cilâü’l-enzâr risalesiyle o zamana kadar dolaylı ve nispeten zayıf irtibatının olduğu diyar-ı Rum havzasındaki tartışmalara dahil olmuştur. Kûrânî, bu eserle yaşadığı dönemdeki hâkim Hanefî-Mâtürîdî gele- neğe yönelik eleştiri ve değerlendirmelerde bulunmuş, bu çerçevede insanın sorumluluğunun cüz’î irade ve îkâ üzerinden ispatlanıp ispatlanamayacağı, hallerin yaratmaya konu olup olmadığı ve iradenin tercihinde bir sebebe bağlı olup olmadığı gibi belli meseleleri ele almıştır. Ayrıca mutlak hürriyet (tefvîz) ile mutlak zorunluluk (cebr) arasındaki orta yolun nasıl tesis edileceği konusuna da yoğunlaşmıştır. Kûrânî’nin diğer ilim havzalarıyla kurduğu irtibatlarda olduğu gibi Hanefî-Mâtürîdî geleneğin eleştirisi üzerinden diyar-ı Rum ile kurduğu ilişkinin aynı zamanda kendisinin eğilim ve mezhepleri uzlaştıran fikirlerine alan açmaya matuf olduğunu iddia eden bu çalışma, zikri geçen risalede yer verilen eleştiri ile değerlendirmelerin ortaya çıkarılmasını ve bunun tarihî-fikrî bağlamına yerleştirilmesini amaçlamaktadır. (shrink)

Destân-ı İbrâhîm, Anadolu İslamî Türk edebiyatının teşekkül devresine ait manzum hikâyelerden biridir. Mesnevi nazım şekliyle yazılan bu eser, Hz. Peygamber’in, cariyesi Mâriye bint Şem‘ûn el-Kıbtiyye’den (öl. 16/637) dünyaya gelen oğlu İbrahim’in (öl. 10/632 [?]) vefatını konu edinmektedir. Eserin, yurt içi ve yurt dışı kütüphanelerinde çok sayıda yazma nüshası bulunmaktadır. Bu durum eserin halk tarafından sevildiğinin, yazıldığı dönemden itibaren ilgi ve alaka gördüğünün en önemli göstergesidir. Bu nüshalardan bazıları farklı araştırmacılar tarafından incelenmiş ve yayınlanmıştır. Bu çalışmada eserin daha önce herhangi bir (...) çalışmaya konu edilmemiş, Ankara Millî Kütüphanedeki 06 Mil Yz A 2664/7 numaralı nüshası incelenmiştir. Zikredilen nüsha, eserin şimdiye kadar tespit edilmiş en hacimli nüshasıdır. Bu yönüyle hem daha önce incelenen nüshalardaki kurgu ve tahkiye problemini ortadan kaldırmakta hem de şaire dair yeni bilgiler ihtiva etmektedir. Halkı eğitmek, dinî bilinci yerleştirmek maksadıyla yazılan bu eserde, hedef kitleye ve yazılış gayesine uygun bir şekilde, tasannudan uzak, sade ve samimi bir üslup tercih edilmiştir. Eser, sohbet meclislerinde bir toplantı süresince okunup tamamlanmaya uygun hacmiyle de dönemin ihtiyaçlarını karşılamaktadır. Türk düşünce tarihi açısından oldukça ehemmiyetli olan eser, telif edildiği dönemin dil özelliklerini günümüze aktarması açısından da kıymetlidir. Eser, yazıldığı dönem olan Eski Anadolu Türkçesinin ses ve şekil özelliklerini taşımaktadır. Dil ve kültür tarihimize ışık tutan bu eserin, yeni ve muhkem nüshalarının tespiti alana dair çalışmalara mühim katkılar sağlayacaktır. Çalışma, giriş ve üç bölüm şeklinde düzenlenmiştir. Girişte, eserin yazıldığı döneme ve müellifine dair bilgiler verilmiştir. “Eser Hakkında Genel Bilgiler” başlığını taşıyan birinci bölüm iki alt başlığa ayrılmış; önce eserin dil, şekil ve söyleyiş özellikleri incelenmiş, ardından eserin muhtevasına yer verilmiştir. İkinci bölüm çalışmanın konusunu teşkil eden Ankara Millî Kütüphanedeki 06 Mil Yz A 2664/7 numaralı nüshaya hasredilmiştir. “Nüsha Hakkında Genel Bilgiler” başlığını taşıyan bu bölüm kendi içinde iki alt başlığa ayrılarak önce nüshanın ayrıntılı tavsifi yapılmış, ardından bu nüshanın literatüre katkılarına temas edilmiştir. Üçüncü ve son bölümde bahsi geçen nüshanın transkripsiyonlu metnine yer verilmiştir. (shrink)

By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, on the (...) one hand, and the prodigious technological discoveries of the "infinitely great" on the other. Both open up undreamt-of prospects for the continuing conquest of cosmic forces. The human person – thrown into turmoil by the new approaches to life and needing to acquire new habits of mind, having lost security of all beliefs – desperately seeks a new clarification of the Human Condition within the unity of everything-there-is, of cosmic forces, and of his destiny. The dialogue between Islamic Philosophy and phenomenology of life can show the way. Papers by: Gholam-Reza A'awani, Mehdi Aminrazavi, Roza Davari Ardakani, Mohammad Azadpur, Gary Backhaus, Marina Banchetti-Robino, William Chittick, Seyed Mostafa Muhaghghegh Damad, Golamhossein Ebrahimi Dinani, Nader El-Bizri, Kathleen Haney, Salahaddin Khalilov, Sayyid Mohammad Khamenei, Mahmoud Khatami, Mieczyslaw Pawel Migon, Nikolay Milkov, Sachiko Murata, Anna-Teresa Tymieniecka, Daniela Verducci. (shrink)

Ḥadīths have been preserved and recorded in various ways since the Companions. These activities continued dur-ing the Tābiīn (the successors of the Companions) Period. So much so that these methods have formed the infra-structure of other methods that will emerge later. In this context, before the 70's (A.H.), works named al-Aṭrāf appeared. However, these first works consisted of the notes that they wrote some of the ḥadīths before coming to the science assemblies to help students remember in ḥadīth learning. Ḥadīth (...) scholars have adopted and applied this method in a very short time. Thus, this method also provided the opportunity for the formation of the first written ḥadīth documents. In addition, with the writing of ḥadīth works, it has turned into a system of al-Taṣnīf and al-Takhrīj in order to make maximum use of these books and to reach the source of a narration that is tried to be found. As a result, al-Aṭrāf literature, which can be evaluated as index, has emerged. As a matter of fact, the first examples of this literature, arranged alphabetically according to the names of the Companions or ḥadīth texts, started to be given since the 4th (A.H.) century. In this way, the way to quickly benefit from the accumulation of the ḥadīth area has been opened. This article focuses on the historical adventure of al-Aṭrāf and their contributions to the ḥadīth field, as well as literature knowledge of the works of al-Aṭrāf which are of great importance for both al-Kitābah, al-Taṣnīf and al-Takhrīj.Summary: In order to understand and practice the religion of Islām, great efforts have been made both in the past and later periods in order to convey the words, verbs, interpretations and qualifications of the Prophet to the next genera-tions as they are protected from all kinds of falsification and changes. This process, which started with memoriza-tion and partly writing at the beginning, has gained momentum with the use of other methods since the period of Tābiīn. In this context, the method of aṭrāf was started to be used to facilitate memorization, to be a reminder, and to transmit the ḥadīth through the hearing of the ḥadīth sheikh. The first examples of this method were seen by Muḥammad b. Sīrīn during his participation of his teacher Abīde/Ubayda Salmān in the scholarly assembly. At this stage, the relevant method was manifested as writing a passage from the beginning of the ḥadīth. Thus, the aforementioned method, which had great contributions in recording and memorizing ḥadīths in accordance with the original, has gained widespreadness and application among the ḥadīth scholars like Ubeydullaḥ b. Omar, Shu’bah b. al-Ḥajjāj, Sufyān as-Sawrī, Mālik b. Anas, Ismāīl b. Ayyāş and Vakī b. Jarrāḥ in a very short time. In this context, Yazīd b. Zuray’ stated that he went to his teacher without his aṭrāf work of ḥadīths which he transmitted from Shu’bah and listened to ḥadīth in this way. Therefore, this mentioned event is important in terms of putting forth that Shu’bah allowed the aṭrāf method in his assemblies. The method was used by Aḥmad b. Ḥanbal, who traveled to Madīnah to convey the reports recorded with the mentioned method of his teacher Abū Alḳama al-Farawī and at the same time listen to the related transfers from him, but who could not reach his goal. Therefore, the related narrations show that aṭrāf method was used effectively by ḥadīth scholars to remember the ḥadīths in the 1st and 2nd centuries, so sections from the narrations were written during the preparatory stage before coming to the scholarly assembly. Ultimately, the importance of these works, which manifest in different ways and offer great contributions to writing, is an undeniable reality for the history of ḥadīth.Aṭrāf, the plural form of taraf that literally means the side and edge of something, mean a section, phrase or first part that indicates the whole of the ḥadīth. This method, along with the formation of ḥadīth literature, has been started to be given as a name to the works organized alphabetically according to the name of the Companions or ḥadīth texts by mentioning some of the ḥadīths with the 4th century. In this sense, aṭrāf has started to become a unique literature in a sort of taṣnīf and takhrīj method in order to make use of the ḥadīth writing easier.Aṭrāf studies may aim to bring together the isnāḍs (chains of transmitters) in all books, or they can be limited to the chains in certain books. Aṭrāf books contain the ḥadīths in the Ṣaḥīḥān or Kutub al-Sittah and are written in alphabetical form based on the name of the companions or according to the texts of ḥadīth. The first of these, which has the attribute of the musnad in a sense, is arranged in alphabetical order according to the name of the Companion, and if there are many people who narrate from him, according to the names of the tābiīn and taba-i tābiīn (successors of the tābiīn). Accordingly, the narrations of each companion were determined and listed in al-phabetical order in aṭrāfs in musnad-type, and a passage was written from the ḥadīths and marked as books/chapters in the places of relevant narration. On the other hand, the second type of aṭrāf books were ar-ranged by giving a few words from a section that allows remembering the head or all of the ḥadīths without in-cluding chains, and then placing these texts in alphabetical order.The type of aṭrāf offers the opportunity to see different chains of narrations together and provides many facilities for the ḥadīth researchers. Therefore, ḥadīth researchers show great interest in this genre. Aṭrāfs provide many benefits for both ḥadīth chain and text. In this respect, it is possible to talk about many advantages of the ḥadīth to its transmister such as the determination of mutawātīr, garīb, azīz, mashhūr, mutābī or the testimony of ḥadīth; to provide facility to make a reputation research of a riwāyah (narration), to provide an opportunity to determine the location of the narrations in the primary sources; to detect the link or any blackout in the chain, to reach the nu-merical knowledge of ḥadīth narrated by a companion or other narrators, to obtain information about narrators whose identity is not explicitly stated, to know the first narrator, to provide the protection of the ḥadīths from taḥrīf or alteration, to give the opportunity to identify the subject they contain, to be able to obtain text integrity by getting various chains, the detection of the sabab al-wurūd (the context of ḥadīth).Due to the contributions we have mentioned above, many books on aṭrāf literature that started with Abu’l-Ḥasen Ali b. Omar ad-Dārakutnī have been published. Among them Aṭrāfu’s-ṣaḥīḥayn/el-Jem`u bayna’s-ṣaḥīḥayn by Abū Mas`ūd Ibrāhīm b. Muḥammad b. Ubayd ad-Dimashkī, Aṭrāfu’s-ṣaḥīḥayn by Abū Muḥammad Ḥalaf b. Muḥammad b. Ali al-Vasiṭī, Zaḫāiru’l-mavārīs fi’d-dalālati alā mavāzi`i’l-hadīs by Abdülganī b. İsmāīl en-Nāblūsī and Tuḥfatu’l-ashrāf bi ma`rifati’l-aṭrāf by Abu’l-Ḥajjāj Yūsuf b. Abdurrahman el-Mizzī can be mentioned. Some of the related works are arranged in musnad style while others are arranged according to the first word of ḥadīth texts. As a result, the method of aṭrāf has become a kind of indexer in order to facilitate reaching the source of the re-ports and make the highest level of use required by the classification and bookings of the ḥadīths in the 3rd centu-ry. These works, arranged alphabetically in the name of the Companions or according to the texts of the ḥadīth, have taken their place in the history of the ḥadīth with their many examples, both in the form of taṣnīf and the method of takhrīj by mentioning a part of the ḥadīth by the head. (shrink)

Omnicide: Mania, Fatality and Future-in-Delirium (2019) finds Iranian-American philosopher and comparative literature theorist Jason Bahbak Mohaghegh carving the figure of the diffracted neo-Bedouin wanderer, whose mania we tail through the book’s haunted pages. The book’s namesake, “omnicide,” refers to the complete and total erasure of the Earth--the term has most recently been generally applied in ecological contexts, most markedly in regards to the Anthropocene and futurology. However, it is the explicitly poetic and literary intersection between mania and the grotesque that (...) Mohaghegh inches us towards, lifting omnicide from its proscriptive use in the Western philosophical/sociological tradition and goading it towards an unfamiliar cryptic terrain. Surveying ten contemporary Middle Eastern poets and fiction writers, including Sadeq Hedayat (Iran), Réda Bensmaia (Algeria), Samuel Adonis (Syria), Joyce Mansour (Egypt), Forugh Farrokhzad (Iran), Ibrahim al-Koni (Libya), Ahmad Shamlu (Iran), Ghada Samman (Lebanon), Mahmoud Darwish (Palestine) and Hassim Blasim (Iraq), Mohaghegh parses curious stanzas and plucks spectral paragraphs from myriad texts so as to navigate the largely occluded and excised narratives of the contemporary Middle Eastern philosophical-literary canon. Not only does Mohaghegh acuminate the multifaceted question of mania and its variegated networks, chambers, byways and sunken burrows--so as to juxtapose two different world literatures (East and West)--but Mohaghegh also illuminates this oeuvre to affront the Western psychoanalytic treatment of mania as an exclusionary vessel. Thus, despite Mohaghegh avoiding any explicit references to Western philosophers and scientists, both the codified dictum of the medical decree and the hyper-genealogical superlative tradition of Georges Canguilhem, Michel Foucault and their contemporaries rankle Omnicide’s annals. (shrink)

One of the most tragic events throughout Islamic history is undoubtedly the Karbala disaster. The murder of Hussein and his family members by the Umayyad forces in Karbala went down in history as a tragedy that left deep scars not only during the time it occurred but also afterwards. This tragic event had a great impact in the Islamic world and led to important political and religious consequences. At every stage of the Karbala incident, the activities of Madhhij came to (...) the fore in a striking way. These activities are of great importance for understanding the Karbala incident. At the beginning of his journey to Karbala, letters from Kufa inviting him to the city played an important role. Madhhij were among those who sent some of these letters of Madhhij. Their loyalty to Husayn and their invitation to Kufa can be interpreted as a sign of sincere support and devotion at first glance. However, as we get closer to Karbala, the picture that emerges reveals an unexpected contradiction. Madhhij, he backed away from his support for Husayn and exposed him to the threat of the Umayyad army. Although the reasons behind this contradictory attitude are not fully known, there are some possible factors. Concern about not getting the support of the people of Kufa, pressure and threat from the Umayyad governor, Factors such as despair that Husayn would win may have influenced the attitude of the Madhhij. It constitutes an important part of this invitation and The fact that some of the people who called Husayn to Kufa were members of the Madhhij brings this tribe to the center of the incident. This situation makes the Madhhij more than just a figure in the Karbala incident, they are ıt becomes a factor that forms the basis of Husayn's departure to Kufa. Your tribe, The fact that they openly demonstrated their loyalty to Husayn and their belief in his invitation by going to Mecca further deepens the political and religious dimensions of the event. This brave and important step of Madhhij was made by despite the difficulties Hussein faced in Kufa, it also strengthened his determination to fight for right and justice. In this way, Madhhij became more than just a tribe in the Karbala incident, It has become a symbol representing Hussein's cause and principles. Muslim b. Akil used as a meeting place during his journey to Kufa was built by Madhhij Hani b. The fact that it belongs to Urve is of great importance in shaping the work. This is an important detail that allows us to better understand the background of the incident and the relationships of the parties. One of the most striking events that took place during this journey was the visit of Ubeydullah el-Cu'fi from Madhhij to his refusal to help Hüseyin and the regret he felt later. This incident reveals both the tension of the political atmosphere at that moment and the regret Ubeydullah experienced later. This tribe is on both sides of the massacre, revealing the complexity and contradictions of the event. When the disaster of Karbala ended, Madhhij appeared before Ubeydullah with seven severed heads. In some political and religious movements that emerged after the Karbala disaster, it is seen that the same tribe members played a leading role in Mukhtar es-Sekafî's rebellion. This situation is very important as it shows the deep impact of Karbala and how the tribe members were affected by this event. Those who served as commanders in the Mukhtar's rebellion, which was described as revenge for the Karbala disaster, were also members of the Madhhij. Some Madhhij figures who played an active role before and after the Karbala disaster are among the factors that increase the importance of this study for Madhhij. These figures are Amr b. Hajjac, Hânî b. Urve, Sinan b. Enes, Nafi' b. Hilal and İbrahim b. He is Malik al-Ashtar. The fact that the Madhhij tribe did not take a collective action in the Karbala incident necessitated individual evaluations. In this context, the role and attitude of each member of the tribe in the incident will be discussed separately. In this study, the attitudes taken by the tribe members, starting from before the Karbala incident and leading to the outcome, will be examined. The incident will be covered from its inception, focusing on how the tribe responded at each stage. The purpose of the study is to analyze how the attitudes of tribal members affected the event and contributed to the final outcome. (shrink)

La fuente principal antes de 1972 para conocer el pensamiento de Ibn Masarra era una breve descripción que Ibn Ḥazm hizo de algunos elementos fundamentales de su teología. En 1972, Muḥammad Kamāl Ibrāhīm Ŷaʿfar atribuyó a Ibn Masarra dos obras, Risālat al-Iʿtibār and Kitāb Jawāṣṣ al-ḥurūf, que se encuentran en un manuscrito de la Chester Beatty Library. El contenido de estas dos obras difiere de las descripciones que hacen las fuentes primarias del pensamiento de Ibn Masarra, pues en estas últimas (...) se le considera de manera mayoritaria un teólogo con creencias de corte qadarī, como al-waʿd wa-l-waʿīd e istiṭāʿa. A la vista de las dos obras que Ŷaʿfar atribuyó a Ibn Masarra, la erudición posterior ha tachado la mayoría de fuentes primarias sobre Ibn Masarra de imprecisas, tendenciosas o mal informadas, de modo que las ha descartado. La fuente más esclarecedora sobre Ibn Masarra, al-Inbāʾ fī šarḥ ḥaqāʾiq al-ṣifāt wa-l-asmāʾ de Ibn al-Uqlīšī, parece haber pasado desapercibida hasta fechas recientes. Tomando como base la información que aporta Ibn al-Uqlīšī, este artículo sugiere la atribución a Ibn Masarra de al-Radd ʿalā l-Kindī, o Refutación de Sobre la Filosofía primera de al-Kindī, obra ya editada, si bien bajo la atribución a Ibn Ḥazm. Esta obra coincide con descripciones del pensamiento de Ibn Masarra en fuentes primarias, si bien excluyendo de las fuentes primarias las dos obras que Ŷaʿfar le atribuye. (shrink)

Adalet hem klasik hem de modern dönemde tasavvuf ve siyasetin önde gelen konularından biridir. Özellikle tasavvuf ve siyaset alanlarında, adalet kavramı olmadan sürdürülebilir bir düşünce yapısı kurmak mümkün değildir. Adalet, genellikle siyasetle ilişkilendirilse de İslam Hukuku'nda da çok önemli bir yer tutar. İslam Hukuku, adaletin sağlanması ve korunmasını temel amaçlarından biri olarak görür. Adalet, İslam Hukuku'nda sadece bireyler arasındaki ilişkilerde değil, aynı zamanda devletin ve toplumun düzeni ve refahı için de hayati bir öneme sahiptir. Bu nedenle, İslam Hukuku'nun temel prensiplerinden (...) biri adalettir ve bu prensip, İslam toplumlarında adaletin sağlanması ve korunması için çeşitli yollar ve kurumlar oluşturmuştur. İslam Hukuku’nda önemli bir yere sahip olan adalet kavramının tasavvuf ilmiyle de bağlantılı olarak ele alınması konunun farklı perspektiflerini görme açısından önem arz etmektedir. Zira tasavvuf, içsel bir dönüşüme ve manevi arayışlara yoğunlaşan bir ilimdir ancak adalet kavramı da bu bağlamda önemli bir yer tutar. Tasavvufi öğretiler, bireyin iç dünyasında denge ve adaletin sağlanması gerektiğini vurgular. Bu denge ve adalet, kişinin nefsiyle mücadelesinde, Allah'a olan bağlılığında ve diğer insanlarla ilişkilerinde kendini gösterir. Tasavvuf geleneği, bireyin içsel adaleti sağlamasını ve dengesini bulmasını ifade ederken, aynı zamanda dış dünyada adil davranışları teşvik eder. Bu nedenle, tasavvufun adaletle ilişkisi hem bireysel hem de toplumsal düzeyde önemli bir rol oynar. Söz konusu ilişkiyi anlamak, tasavvufun insanların manevi ve toplumsal hayatlarına nasıl etki ettiğini anlamak açısından kritiktir. Esasında tasavvuf-adalet ilişkisini kuran çalışmalar, adalet kavramına ve uygulamalarına daha derin manalar yüklemeyi hedeflemektedir. Bu çalışmanın amacı da zikredilen hususla beraber tasavvufun adalet anlayışını ve bu anlayışın günlük hayata nasıl yansıdığını anlamak ve açıklığa kavuşturmaktır. Zira böylelikle insanlar hem bireysel hem de toplumsal düzeyde daha adil bir yaşam sürmeye yönelik kapsamlı bir anlayış geliştirebilirler. Çalışmanın diğer bir amacı ise mutasavvıfların adalet hakkındaki düşüncelerinin anlaşılmasına ve günümüzdeki adalet tartışmalarına katkı sağlamaktır. Araştırmada yöntem olarak bilhassa tasavvuf ilminin önde gelen teorisyenleri kabul edilen mutasavvıfların adalet konusundaki görüşleri esas alınmıştır. Dolayısıyla özellikle Hâris b. Esed Muhâsibî (öl. 243/857), Sehl b. Abdullah Tüsterî (öl. 283/896), Muhammed b. İbrahim Kelâbâzî (öl. 380/990), Ebû Tâlib el-Mekkî (öl. 386/996), Ebû Nuaym el-İsfehânî (öl. 430/1038), Abdülkerîm b. Hevâzin Kuşeyrî (öl. 465/1072), Muhammed b. Gazzâlî (öl. 505/1111), Muhyiddîn İbnü’l-Arabî (öl. 638/1240), Mevlânâ Celâledddîn-i Rûmî (öl. 672/1273) gibi önemli mutasavvıfların fikirleri araştırmanın kapsamını oluşturmuştur. Bu bağlamda söz konusu mutasavvıfların eserlerinde adalet kavramını nasıl ele aldıkları, adaletin dini ve toplumsal boyutlarına verdikleri önem, içsel denge, merhamet, teslimiyet ve toplumsal adalet gibi prensiplere verdikleri vurgu gibi konular araştırılmıştır. Böylelikle tasavvuf geleneğinin adalet anlayışının derinliği ve kapsamlılığı ortaya konmuştur. Sonuç olarak söz konusu mutasavvıfların adalet anlayışının dışsal hukuk sistemlerinin yanı sıra içsel denge, merhamet, teslimiyet ve toplumsal adalet gibi derin ve kapsamlı prensiplere dayandığı görülmüştür. Zira onlar adaleti sadece yasalara uymakla değil, aynı zamanda insanların iç dünyalarında denge, merhamet ve teslimiyetin varlığında da görmüşlerdir. Nitekim toplumsal adaletin sağlanması, sadece cezaların belirlenmesiyle değil, aynı zamanda insanların birbirlerine karşı merhametli, adil ve teslimiyet içinde olmalarıyla da gerçekleşir. Bu nedenle, mutasavvıfların adalet anlayışı dışsal hukuk sistemlerinin ötesinde, derin ve kapsamlı bir perspektife sahiptir. (shrink)

This twelfth volume of Collected Papers includes 86 papers comprising 976 pages on Neutrosophics Theory and Applications, published between 2013-2021 in the international journal and book series “Neutrosophic Sets and Systems” by the author alone or in collaboration with the following 112 co-authors (alphabetically ordered) from 21 countries: Abdel Nasser H. Zaied, Muhammad Akram, Bobin Albert, S. A. Alblowi, S. Anitha, Guennoun Asmae, Assia Bakali, Ayman M. Manie, Abdul Sami Awan, Azeddine Elhassouny, Erick González-Caballero, D. Dafik, Mithun Datta, Arindam Dey, (...) Mamouni Dhar, Christopher Dyer, Nur Ain Ebas, Mohamed Eisa, Ahmed K. Essa, Faruk Karaaslan, João Alcione Sganderla Figueiredo, Jorge Fernando Goyes García, N. Ramila Gandhi, Sudipta Gayen, Gustavo Alvarez Gómez, Sharon Dinarza Álvarez Gómez, Haitham A. El-Ghareeb, Hamiden Abd El-Wahed Khalifa, Masooma Raza Hashmi, Ibrahim M. Hezam, German Acurio Hidalgo, Le Hoang Son, R. Jahir Hussain, S. Satham Hussain, Ali Hussein Mahmood Al-Obaidi, Hays Hatem Imran, Nabeela Ishfaq, Saeid Jafari, R. Jansi, V. Jeyanthi, M. Jeyaraman, Sripati Jha, Jun Ye, W.B. Vasantha Kandasamy, Abdullah Kargın, J. Kavikumar, Kawther Fawzi Hamza Alhasan, Huda E. Khalid, Neha Andalleb Khalid, Mohsin Khalid, Madad Khan, D. Koley, Valeri Kroumov, Manoranjan Kumar Singh, Pavan Kumar, Prem Kumar Singh, Ranjan Kumar, Malayalan Lathamaheswari, A.N. Mangayarkkarasi, Carlos Rosero Martínez, Marvelio Alfaro Matos, Mai Mohamed, Nivetha Martin, Mohamed Abdel-Basset, Mohamed Talea, K. Mohana, Muhammad Irfan Ahamad, Rana Muhammad Zulqarnain, Muhammad Riaz, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Muhammad Zeeshan, Anjan Mukherjee, Mumtaz Ali, Deivanayagampillai Nagarajan, Iqra Nawaz, Munazza Naz, Roan Thi Ngan, Necati Olgun, Rodolfo González Ortega, P. Pandiammal, I. Pradeepa, R. Princy, Marcos David Oviedo Rodríguez, Jesús Estupiñán Ricardo, A. Rohini, Sabu Sebastian, Abhijit Saha, Mehmet Șahin, Said Broumi, Saima Anis, A.A. Salama, Ganeshsree Selvachandran, Seyed Ahmad Edalatpanah, Sajana Shaik, Soufiane Idbrahim, S. Sowndrarajan, Mohamed Talea, Ruipu Tan, Chalapathi Tekuri, Selçuk Topal, S. P. Tiwari, Vakkas Uluçay, Maikel Leyva Vázquez, Chinnadurai Veerappan, M. Venkatachalam, Luige Vlădăreanu, Ştefan Vlăduţescu, Young Bae Jun, Wadei F. Al-Omeri, Xiao Long Xin.‬‬‬‬‬‬. (shrink)

Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

The current study aimed at identifying the effect of strategic control on customer satisfaction with e-marketing in the Kingdom of Saudi Arabia. The study used the descriptive approach. A questionnaire was prepared and administered to a sample of (315) customers in the Kingdom of Saudi Arabia. The study found a statistically significant correlation at the significance level of (0.05) between all strategic control dimensions, customer satisfaction with e-marketing, and customer approval of the positivity towards the practices and advantages of strategic (...) control in e-marketing. There is also a statistically significant effect at the significance level of (0.05) for strategic control dimensions: (management information systems, strategic control methods, strategic evaluation) on customers' satisfaction in e-marketing. The current study recommended the need to pay attention to the strategic control function and benefit from its philosophy and the benefits that accrue to supporting customer satisfaction with e-marketing, and raising the efficiency and awareness of employees about strategic control in an organized manner in order to build their capabilities to support and implement control mechanisms and make the necessary improvements. (shrink)

BackgroundThe ARRIVE (Animal Research: Reporting of In Vivo Experiments) guidelines are widely endorsed but compliance is limited. We sought to determine whether journal-requested completion of an ARRIVE checklist improves full compliance with the guidelines.MethodsIn a randomised controlled trial, manuscripts reporting in vivo animal research submitted to PLOS ONE (March–June 2015) were randomly allocated to either requested completion of an ARRIVE checklist or current standard practice. Authors, academic editors, and peer reviewers were blinded to group allocation. Trained reviewers performed outcome adjudication (...) in duplicate by assessing manuscripts against an operationalised version of the ARRIVE guidelines that consists 108 items. Our primary outcome was the between-group differences in the proportion of manuscripts meeting all ARRIVE guideline checklist subitems.ResultsWe randomised 1689 manuscripts (control: n = 844, intervention: n = 845), of which 1269 were sent for peer review and 762 (control: n = 340; intervention: n = 332) accepted for publication. No manuscript in either group achieved full compliance with the ARRIVE checklist. Details of animal husbandry (ARRIVE subitem 9b) was the only subitem to show improvements in reporting, with the proportion of compliant manuscripts rising from 52.1 to 74.1% (X2 = 34.0, df = 1, p = 2.1 × 10−7) in the control and intervention groups, respectively.ConclusionsThese results suggest that altering the editorial process to include requests for a completed ARRIVE checklist is not enough to improve compliance with the ARRIVE guidelines. Other approaches, such as more stringent editorial policies or a targeted approach on key quality items, may promote improvements in reporting. (shrink)