Maḥmūd, Zakī Najīb, 1905-; philosophers; Egypt; biography; interview.

Maḥmūd, Zakī Najīb; 1905- ; philosophy; criticism and interpretation.

This book is about a Muslim Shi’i philosopher of the early 16th century, Najm al-Din Mahmud al-Nayrizi.

Ibn al-ʻArabī, 1165-1240. Fuṣūṣ al-ḥikam. ; Qayṣarī, Dāwūd ibn Maḥmūd, -1350 or 135Sharḥ Fuṣūṣ al-ḥikam. ; Sufism ; Islamic philosophy.

Partisan fougueux du positivisme logique, il n'est pas étonnant que Zakî Najîb Mahmûd annonce la mort de la métaphysique traditionnelle qui se sert des concepts vides de sens. Concepts qui s'appliquent à un domaine qui ne tombe pas sous le contrôle des sens. S'il compare la métaphysique à la superstition, c'est parce que le métaphysicien se contente d'élaborer idéellement un système qu'il estime chargé d'une représentation fidèle au monde sensible. A telle enseigne qu'il s'y renferme tout en omettant les enseignements (...) fournis par la réalité sensible. Cette attitude critique vis-à-vis de la métaphysique ne l'a pas empêché de retourner au patrimoine arabe qu'il étudie dans toute son ampleur tout en dégageant les caractéristiques de l'identité arabe. Laquelle concilie l'intuition et la raison, ainsi que les valeurs et la science. (shrink)

Temel karakteristiği Allah, nübüvvet ve meâd konuları üzerinden şekillenen kelam, bu konuları ele alış tarzında ahlakî perspektifi merkeze almıştır. Bu açıdan kelam, bir yönüyle Allah bir yönüyle insanla ilişkilidir. Dolayısıyla kelamcılar Allah-insan ilişkisini hem ontik hem epistemik hem de ahlakî açıdan ele almışlardır. Tanrı ve insan tasavvurları tüm boyutların birlikte değerlendirilmesiyle anlam kazanmaktadır. Konu hakkındaki farklı yaklaşımlar, söylem gruplarının ya da düşünürlerin paradigmalarına göre şekillenmektedir. Mu‘tezilî bir âlim olan Arap dili ve edebiyatının yetkin isimlerinden Ebû’l-Kāsım Mahmûd b. Ömer b. Muhammed (...) el-Harezmî ez-Zemahşerî’nin (ö. 538/1144) de eserlerinde, Allah-insan ilişkisine gereken ilgiyi gösterdiği bilinmektedir. Dinî pratiğinde Hanefî aidiyete sahip olan Zemahşerî, aklı ön planda tutan, aklın işlevsel yönünü vurgulayan bir din anlayışına sahiptir. Bu sebeple ona göre takdîr gereği akıl ve irâde sahibi olarak belirli bir fıtratta yaratılan insan yaptıklarından sorumludur. İnsanı teklîf temelinde tasavvur eden Zemahşerî’de yaratmanın ilk aşamasından itibaren adaletli bir Tanrı fikri hakimdir. Dolayısıyla onun Allah tasavvuru ve bağlantılı olarak irade konusundaki değerlendirmeleri, Allah-insan ilişkisini nasıl bir temelde ele aldığına işaret etmektedir. Bu bağlamda araştırmamız Zemahşerî’nin söz konusu ilişkiyi nasıl ele aldığını ve ahlakî boyutunu konu edinmektedir. Çünkü bu çalışmayı ortaya çıkaran temel saik Zemahşerî’nin eserlerinde Allah-insan ilişkisini ahlakî olarak değerlendirdiğine dair güçlü kanıtların mevcudiyetidir. İlişkili olarak konu, Zemahşerî’nin ilahî fiiller, insan fiilleri, akıl, bilgi, taklit, hüsun-kubuh, hidâyet-dalâlet, dâî, fâil, kötü/kabîh ve fâili, hikmet, maslahat ve tüm bunları içine alacak şekilde teklîf yaklaşımını kapsamaktadır. Buna göre çalışmada öncelikle Zemahşerî’nin Allah tasavvuru daha sonra Zemahşerî’ye göre Allah-insan ilişkisi ele alınacaktır. Çalışmanın amacını belirleyen ahlakî boyuta dair veriler değerlendirmeye tabi tutulacaktır. Allah-insan ilişkisinin ilk aşaması olarak yaratma, mîsâk ve takdîr, ikinci aşaması olarak teklîf karşımıza çıkmaktadır. Teklîfin karşılığının alındığı yer olarak ahiret son aşama olup teklîf ve sonuç kısmında bahse konu olacaktır. Çalışma, söz konusu veriler ve üzerine yapılan analizlerle şekillenmiştir. Kaynak olarak kullanılan Kitâbü’l-Minhâc, Zemahşerî’nin konu hakkında genel çerçeveyi belirleyen bir eseridir. El-Keşşâf ‘an hakâik-i (gavâmizi’)t-tenzîl ve ‘uyûni’l-ekâvîl fî vücûhi’t-te’vîl isimli eseri ise Zemahşerî’nin görüşlerini ve derinliğini birçok açıdan anlama ve değerlendirme imkânı veren telîfidir. Buna göre çalışmamız, Zemahşerî’nin Allah-insan ilişkisinde ortaya koyduğu ahlakî yaklaşıma dolayısıyla insanın sorumlu olmasının ahlakîliğine dikkat çekmeyi amaçlamaktadır. Çalışma Zemahşerî ile sınırlandırılırken, gereken yerlerde mukayeseli değerlendirmelere başvurulacaktır. (shrink)

This work deals with Mollā Gūrānı̄’s critique (d. 813/1488) of Qāḍı̄ al-Bayḍawı̄ (d. 596/1200) and Zamakhsharı̄ (d. 538/1144). The Fātiḥ̣a and Baqara sūras in his manuscript tafsı̄r “Ghāyat al-Amānı̄” are chosen as the texts to examplify Mollā Gūrānı̄’s critique. His criticism is mostly related to language, qirāʾa (recitation and vocalization of Qur’ānic text), conceptual meaning and disagreement in interpretations of the Qur’ānic verses in question. Gūrānı̄ primarly criticisez Qāḍı̄ due to his reputation among Ottoman scholars. Guranı̄ has not only criticized (...) Kādı̄ and Zamahsharı̄ in the commentary of the surahs Fātiḥ̣a and Baqara but also Taftāzānı̄ and Kavāshı̄. This clearly shows thah he is a well-versed scholar in researching especially in comperative analysis. In this study, our investigation is limited to, however, Zemakhsharı̄ and Qāḍı̄. This stuyd shows that Zemakhsharı̄ is strictly bound to Ahl al-Sunnah. Moreover, the hadith reports are considerably important for him in understanding and interpreting the Qur’ānic verses. He closely follows the interpretive traditions of early Muslim scholars, especially on the matters that Muslim scholars had an argeemnet.Summary: This study discusses the criticism of Mollā Gūrānı̄ (d. 813/1488), one of the Ottoman commentary scholars, against Qāḍı̄ al-Bayḍāwı̄ (d. 685/1286) and Zamakhsharı̄ (d. 538/1144). The two Qur’ānic Surahs Fātiḥ̣a and Baqara are chosen from his critiques in a manuscript of his commentary called Ghāyat al-Amānı̄. Mollā Gūrānı̄’s manuscript is registered in Sulaymāniye Library, Dāmād Ibrāhı̄m Pasha Section at number 146 and consists of 352 pages in total. This copy is one of the oldest among other its existent copies. The main reason of our preference of this copy is that it is both legible and at the end of the book (the farāgh part), it writes that it was proofread by his author himself and that handwriting notes at the margins of the pages belonged to the author. We have examined this copy by comparing another copy which is again in the Sulaymāniye Library, Haji Maḥmūd Efendı̄ section at number 162, consisting of 484 pages in total, comparatively. We have examined critiques of 41 verses in total from Fātiḥ̣a and Baqara surahs.Gūrānī’s critiques of Zamakhsharı̄ and Qāḍı̄ are too wide to be discussed within the limits of an article. Therefore, we have tried to briefly introduce these critiques. While presenting the commentators views, we tried to make their inexplicit expressions clear and furthermore elaborate their purposes by making use of some other resources. We have to say that we also used bracketed explanatory statements while giving commentators opinions.Most of the critiques of Gūrānı̄ are aimed at Qāḍı̄ since the latter’s commentary was one of the favourite ones among Ottoman intellectual circles. Therefore, in writing his commentary manuscript, Gūrānı̄ ambivalently both followed and criticized Qāḍı̄’s commentary. When Fātiḥ̣a and Baqara surahs are used as a base, it is evident that Gūrānı̄’s commentary Ghāyat al-Amānı̄ is a reason-based (dirāyah) in line with those of Zamakhsharı̄ and Qāḍı̄ as commentary methodology. Gūrānı̄ modelled himself so much on Qāḍı̄ in this commentary of his that it seems as an abridged copy of Qāḍı̄’s. Ghāyat al-Amānı̄ as a commentary example of Ottoman era shows that the commentary methodology of the time did not change even four hundred years after Zamakhsharı̄.It is possible to say that Gūrānı̄ criticized Zamakhsharı̄ and Qāḍı̄ in this commentary in a meticulous manner. Although many of his critiques are disputable, his rigorous approach to texts and his courage of critique, instead of imitative attitude, of Qāḍı̄’s commentary, which was held in high esteem in madrasahs of the time, and of commentary of Zamakhsharı̄, who was competent in Arabic language, is of great significance. Gūrānı̄ used a comparative scientific methodology and was a prominent. When his commentary manuscript examined it can be seen that it was not only Zamakhsharı̄ and Qāḍı̄ but also Taftāzānı̄ (d. 792/1390) and Kavāshı̄ (d. 680/1281) who got their shares from his critiques. Most of Gūrānı̄’s critiques were on the subtleties of Arabic language. He sometimes expressed his criticism using Arabic grammar rules and sometimes rhetoric requirements. His other critiques involved topics such as, conceptual meaning, verses integrity, recitation and some interpretations of verses that he disagreed with. His critical method was based on the integrity of the Qurʾān, interpretive traditions, Salaf’s views and logical contradictions. We ought to mention that Gūrānı̄ showed his strong commitment to his predecessors and scholars for matters on which they had consensus. We comprehend this commitment on occasions when he rejected the claim that, for instance, a given form of qirā’a from Salaf was wrong according to Arabic grammar in favour of Salafı̄ reciter. The aim of this study is to give an idea about commentary understandings and methods of commentators in Ottoman era and to make contribution to introducing Gūrānı̄, who criticized Zamakhsharı̄ and Qāḍı̄, two prominent commentators competent in their field, to researchers in terms of his attribute as a critic. An earlier study on his critiques made in this commentary of Gūrānı̄ only covered his critiques of Qāḍı̄ for some of his interpretations in Fātiḥ̣a and Baqara surahs. Therefore, another important factor leading to this study was to cover all critiques he made against the views and comments of both Zamakhsharı̄ and those shared by Zamakhsharı̄ and Qāḍı̄. Hence, this study aims to contribute to the fiedl as an analytical study or a translation made by researchers on this concise and handwritten manuscript.Some conspicuous features are seen in Gūrānı̄’s critiques. As he pointed out in his reviews, in case of subjects with availability of narratives (rivāyah) and of suitability of the literal meaning of verses, he did not prefer allegorical interpretation. He gives the impression that he based his reviews on Ahl al-Sunnah, and he took pains to follow Ashaʿrı̄te school of thought. Although Gūrānı̄, did not see harm in sharing the same things with Zamakhsharı̄, opposing Qāḍı̄ as regards Arabic language, he was always in opposition with Zamakhsharı̄ in relation to commitment to sectarian view and Ḥadı̄ths. It can also be said that Gūrānı̄ did not favour esoteric-allusive commentary style.It can also be said that Gūrānı̄ had sound and deep knowledge in the field of Kalām. This can be deduced from his considering Qāḍı̄’s arguments to criticize Muʿtazila as insubstantial and sometimes from his criticism of Qāḍı̄ for his careless selection of phrases he used in theological issues. Meanwhile, Gūrānı̄ criticized some views which did not belong to Qāḍı̄. For example, it is seen that he criticized Qāḍı̄ for his citation of an opinion through the phrase “it is said that” as if it was his own view by writing an annotation on the margin that it was Qāḍı̄ who said it. In our opinion, the most important thing that the critique of Gūrānı̄ shows is his scholarly identity and his outspoken character of enunciating of what he believed scholarly and conscientiously. This, also, shows the existence of critical thinking in Ottoman scholarship tradition. (shrink)

Students’ attitudes towards plagiarism and academic misconduct have been found to vary across national cultures, although the relationship between national culture and students’ perceptions of plagiarism policy remains unexplored. Student survey data (n = 1757) from the UK, Czechia, Poland and Romania were analysed for differences in students’ perceptions of three specific aspects of plagiarism policy – access, support and detail – at their respective universities. Considered through the lens of Hofstede’s cultural dimensions, the study found significant differences between the (...) UK and the three Eastern European countries for all measures except students’ awareness of the penalties applied for plagiarism. Low ‘power distance’ and high ‘individualism’ were related to positive perceptions of plagiarism policy and process. The findings suggest that institutional plagiarism policy and procedures need to be responsive to the unique characteristics of national cultural context. (shrink)

Guidelines for an ideal Islamic society and the responsibilities of Muslim according to Islamic teachings.

In this article, we propose an initial formal model of computationalism based on mathematical relations between cognition and computation. More specifically, based on a set of cognitive constituents as a domain, and a set of computational implementations as a range, we define two relations of transformation over these sets. Moreover, we define the principles of implementability, describability, and phenomena correspondence, and we conjecture that full computationalism does not hold since these principles are not fulfilled. Particularly, many cognitively-tied phenomena fail to (...) respect the describability principle which is necessary for representing a cognitive state by a computational state. (shrink)

Anhand von zwei zentralen Schriften Hans Blumenbergs - den Paradigmen zu einer Metaphorologie (1960) und der Arbeit am Mythos (1979) - widmet sich der Band einer Relekture der ausgefeilten gedanklichen wie sprachlichen Verfahrensweisen, die der Philosoph zumeist unkommentiert zum Einsatz bringt. GEfragt wird damit nicht nur nach den spezifischen Darstellungsmitteln der Texte und dem Verhaltnis, das diese zu den verhandelten Themenkomplexen unterhalten, sondern auch, inwiefern deren reichhaltiges Arsenal an Denk- und Ausdrucksweisen gegenwartig Anschlussmoglichkeiten fur kulturanalytische Fragestellungen bereithalt. Die Beitrage stammen (...) von: Thomas Ballhausen, Eckhardt Kohn, Sebastian Lederle, Oliver Muller, Wolfgang Muller-Funk, Mauro Ponzi, Vahidin Preljevic, Matthias Schmidt, Tanja Veverka, Luca Viglialoro und Rudiger Zill. (shrink)

Logical thinking; criticism and interpretation; Arab philosophers.

Faith and reason--Islam; Human beings--philosophy; Faith--philosophy; Islamic philosophy.

Bu makalede, İslam hukukunda kaynaklardan hüküm çıkarma yöntemi olarak kullanılan ve epistemolojik değeri üzerine ciddi tartışmalara yol açan, aynı zamanda birçok fıkhî ihtilafın kaynağı olan mefhum-i muhalefet yönteminin, İslam hukukçuları arasındaki görüş ayrılıkları doğrultusunda zaman içinde geçirdiği evrim incelenmektedir. Bu bağlamda mefhum-i muhalefet yöntemine yönelik tutarsızlık eleştirilerinin akabinde yöntemin ıslahı için getirilen şartların mefhum-i muhalefet yöntemini bir ayrık şartlı kıyasa çevirdiği iddia edilmektedir. Mefhum-i muhalefet, metinde belirtilen bir ifadenin zıddından hüküm çıkarma yöntemiyken ayrık şartlı kıyas, bir hükmün belirli şartlar altında (...) geçerliliğini analiz etmek için kullanılan bir yöntem ve bir mantık terimidir. İslam hukukçuları Arapça olarak bu yöntemi sebr ve taksim şeklinde ifade etmişlerdir. Makalede bu iki kavram kısa bir şekilde tanıtıldıktan sonra İslam hukukçularının mefhum-i muhalefet yönteminin epistemolojik değerine yönelik yaklaşımları, yönteme yöneltilen eleştiriler ve bu eleştirilere bir aksülamel olarak getirilen çözümler, klasik İslam hukuk usulü eserlerinde, karşılaştırmalı olarak incelenerek mefhum-i muhalefet yönteminin nasıl bir ayrık şartlı kıyas formuna dönüştüğü gözler önüne serilmek istenmektedir. Bu bağlamda, mefhum-i muhalefet yönteminin, lafzın bir delaleti ve bağımsız bir yöntem olarak sunulmasına karşın, bu yöntemin savunucuları tarafından lafzın bir delaleti olmaktan çıkarıldığı ve bağımsız bir yöntem olma vasfını kaybettirildiği iddia edilmektedir. Böylece, farklı ekollerin etkileşimlerinin hüküm çıkarma araçlarına katkıları incelenmekte ve İslam hukukunda analitik düşünme ile hüküm çıkarma süreçlerine dair derinlemesine bir bakış açısı sunulması amaçlanmaktadır. (shrink)

From the ancient Egyptian tale of a Shipwrecked Sailor through to Sinbad and Robinson Crusoe, the stranded castaway living and philosophizing alone on a strange, desert island is a theme which has captured the imaginations of writers spanning cultures and millennia. Most familiar to Western literary historians is Daniel Defoe’s Robinson Crusoe, which inspired generations of writers from Jonathan Wyss and William Golding to Michel Tournier and J.M.Coetzee. However, little attention has been paid to Defoe’s antecedents, such as the remarkable (...) HayyIbn Yaqzan by twelfth-century Arab physician and philosopher, Muhammad Ibn Tufayl. Mahmoud Baroud here conducts a detailed comparative textual analysis of Hayy Ibn Yaqzan and Robinson Crusoe, and concludes that Daniel Defoe was likely to have been deeply influenced by Ibn Tufayl’s Arabic text. This book will be of interest to students and scholars of comparative literature, along with medieval Arabic literature, culture, and philosophy. (shrink)

This research examines the descriptive and textual contexts of the Rashidun caliphs Hazrat Abu Bakr (d. 13/634), Hazrat Omar (d. 23/644), Hazrat Othman (35/656) and Hazrat Ali (d. 40/661) in the examples of signatures. However, it examines the general contexts of these signatures and aims to relate these detachment examples with their senders who have the qualifications of authority, eloquence and justice. These signature texts must be handled with full grace, awareness, forethought and responsibility, without any additions or reductions to (...) the text by the recipient. The research deals with the production area of signature and examines the forms of expression in terms of the interpretation and testify (istishad) included in these texts. In addition to these features, the research has applied to the texts of signature, which express a certain treatise, in order to express their expressions and to reveal the rhetorical aspects and textual differences they contain. As a result of the research, it has been seen that the Rashidun caliphs wrote the texts of signature with such qualities as wisdom, persuasion, lacotical (îcâz), suggestion, concentration, open-mindedness and avoidance of closedness, and in accordance with a goal. As a result of the research, it was seen that the signatures revolved around a pattern of focusing and concentrating on the meaning, combining the filtered beautiful words and the clarity of the wording and the literary aspect of the meaning. Finally, the caliphs used these signatures in line with a certain goal to solve many political and social issues. (shrink)

Maudoodi, Syed Abul ʻAla, 1903-1979; philisophy.

This article examines the circulation of works produced by Jewish translators and authors whose ideas were based on Averroes’ philosophy during the 13th century. The objective is to determine the general features of Hebraic Averroism and its development in the socio-cultural context of this period. Aristotelianism was initially used to combat and defend against criticisms of «other beliefs» threatening the identity of the Jewish community, and to combat Jewish anti-rationalists. Because of a worsening situation and great social division in Jewish (...) society at the end of the 13th century, Jewish Averroists prioritized the search for a solution that could guarantee unity of the community, that is, making religion and philosophy live together in peace. (shrink)

This article investigates the intellectual production of Jewish authors influenced by Averroes in the 14th and 15th Centuries in northern Spain and southern France. The primary objective is to determine the main features of Jewish Averroism in this period, and to understand it within its socio-historical context. The outcomes suggest that there was a relationship between the new social and political trends toward democratization and reconciliation in the heart of Jewish communities on one hand, and the growing interest in Averroes’ (...) original works on the other. Original here means the works that are not commentaries or summaries of other works. (shrink)

The entrepreneurial element is one of the aspects emphasized in the primary school mathematics education curriculum in Malaysia. However, previous studies have found that application of entrepreneurial elements in mathematics teaching is still lacking. This study was therefore conducted to identify the real challenges that mathematics teachers face in applying the entrepreneurial element in mathematics teaching. This study is qualitative case study which involved six primary school mathematics teachers. Semi-structured interviews, observation, document analysis and field notes were used for the (...) data collection process in this study. The data obtained was analyzed using the constant comparative analysis method to determine themes and sub-themes. The findings were that a teacher’s knowledge, teaching style, limited time of teaching, and attitudes, and in-service courses and training are among the identified challenges in applying entrepreneurial elements in mathematics teaching. This study expands knowledge and the literature on the challenges faced by school mathematics teachers in applying entrepreneurial elements in mathematics teaching. Various initiatives need to be taken to ensure that all the challenges can be overcome, and ultimately enable the entrepreneurial elements to be applied to students more widely. (shrink)

There is a limited understanding of the student perspective of integrity in postgraduate research. This is of concern given that ‘research trainees’ may have a vulnerable position in formal investigations of research misconduct. This paper analyses qualitative data drawn from an Australian online academic integrity survey in a mixed methods research study. This analysis complements the quantitative survey data analysed earlier and sought to explore factors contributing to postgraduate research students’ satisfaction with policy and process, the ways institutions can support (...) students’ understandings and practice, suggestions for improving breach processes, and students’ concerns. We found that integrity training and modelling of ethical behaviour by staff were key factors contributing to students’ satisfaction. Students would have liked more ‘hands-on’ integrity training, accompanied by consistent and transparent enforcement of policy. Respondents expressed concern about the credibility of research output and educational standards. We call for recommendations from the extensive literature on academic integrity policy and practice to be extended to the postgraduate research sphere. (shrink)

ABSTRACT The discourse on honesty and dishonesty in academic work has seen considerable growth over the past two decades. This study empirically analyses the shifts in the literature over the past two decades in the research focus and most prolific authors, institutions, countries, and journals. A broad list of terms was employed from the Glossary of Academic Integrity to shortlist journal articles (n = 782) from Scopus. A bibliometric analysis was conducted for each decade and the results were compared. Research (...) outputs and number of clusters were over two-fold in the second compared to the first decade indicating an increase in volume and complexity. The study found a continued focus on plagiarism and academic misconduct research, though academic integrity and contract cheating emerged in the second decade. Shifts were evident in the output signifying a diversification of the research base and perspectives. Further research and action are needed to develop integrity as the broadest defense against dishonesty in all spheres of academia. (shrink)

Two sample populations, one refugee and one resident, were studied. The frequencies of consanguineous marriages came out to be 49·8% and 55·4%, respectively, for the refugees and the residents. Caste endogamy was dominant both in the residents and the refugees. The mean coefficient of inbreeding was calculated to be 0·0303 for the refugee population and 0·0332 for the resident population samples. First cousin marriage was the dominant type of marriage in both samples; fathers daughter (FBD) marriage was more frequent among (...) the refugees while mothers daughter (MBD) marriage was more frequent among the residents. Education has no decreasing effect on the incidence of consanguineous marriages. A significant difference in the pattern of marriages in the refugees is observed after the Saur Revolution of 1979. (shrink)

Islamic modernism; Islamic philosophy; 20th century.