We report on the simultaneous determination of complementary wave and particle aspects of light in a double-slit type “welcher-weg” experiment beyond the limitations set by Bohr’s Principle of Complementarity. Applying classical logic, we verify the presence of sharp interference in the single photon regime, while reliably maintaining the information about the particular pinhole through which each individual photon had passed. This experiment poses interesting questions on the validity of Complementarity in cases where measurements techniques that avoid Heisenberg’s uncertainty principle and (...) quantum entanglement are employed. We further argue that the application of classical concepts of waves and particles as embodied in Complementarity leads to a logical inconsistency in the interpretation of this experiment. (shrink)

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

The laws are not silent in war, but what should they say? What is the moral function of the law of armed conflict? Should the law protect civilians who do not fight but help those who do? Should the law protect soldiers who perform non-combat functions or who may be safely captured? How certain should a soldier be that an individual is a combatant rather than a civilian before using lethal force? What risks should soldiers take on themselves to avoid (...) harming civilians? When do inaccurate weapons become unlawfully indiscriminate? When does 'collateral damage' to civilians become unlawfully disproportionate? Should civilians lose their legal rights by serving, voluntarily or involuntarily, as human shields? Finally, when should killing civilians constitute a war crime? These are the questions that Law and Morality at War answers, contributing to a cutting-edge international debate. Drawing on the concepts and methods of contemporary moral and legal philosophy, the book develops a normative framework within which the laws of war and international criminal law can be evaluated, criticized, and reformed. While several philosophical works critically examine the moral status of civilians and combatants, this book fills a gap, offering both an account of the laws of war and war crimes, and proposing how the law could be improved from a moral point of view. (shrink)

The Islamic philosophical, mystical, and theological sub‐traditions have each made characteristic assumptions about the human person, including an incorporation of substance dualism in distinctive manners. Advances in the brain sciences of the last half century, which include a widespread acceptance of death as the end of essential brain function, require the abandonment of dualistic notions of the human person that assert an immaterial and incorporeal soul separate from a body. In this article, I trace classical Islamic notions of death and (...) the soul, the modern definition of death as “brain death,” and some contemporary Islamic responses to this definition. I argue that a completely naturalistic account of human personhood in the Islamic tradition is the best and most viable alternative for the future. This corporeal monistic account of Muslim personhood as embodied consciousness incorporates the insights of pre‐modern Muslim thinkers yet rehabilitates their characteristic mistakes and thus has the advantages of neuroscientific validity and modern relevance in trans‐cultural ethical discourse; it also helps to alleviate organ shortages in countries with majority Muslim populations, a serious ethical impasse of recent years. (shrink)

Through a critical engagement with Jeremy Waldron’s work, as well as the work of other writers, I offer an account of the relative scope of the morality of war, the laws of war, and war crimes. I propose an instrumentalist account of the laws of war, according to which the laws of war should help soldiers conform to the morality of war. The instrumentalist account supports Waldron’s conclusion that the laws of war justifiably prohibit attacks on civilians even if it (...) turns out that some civilians lack a moral right not to be killed. Importantly, the instrumentalist account also offers what Waldron thinks impossible: a non-consequentialist defense of the failure of the laws of war to prohibit the killing of nonthreatening combatants. Finally, I argue that new war crimes can be broader than the morality of war as well as established laws of war and that many of the arguments for defining war crimes more narrowly than either the morality of war or the laws of war are unconvincing. In all of these ways, I hope to carry forward Waldron’s project of exploring the relationship between law and morality in war. (shrink)

Günümüze kadar süregelen bir mezhep olarak Zeydiliğin Yemen bölgesinde geçirdiği süreçlerden birisi de 16. yy.’da imametini ilan eden Mansûr-Billâh Kâsım b. Muhammed ile başlayan ve Cumhuriyetin ilanına kadar iktidarın soyundan gelenlerin devam ettirdiği dönem bulunmaktadır. Ancak Kâsımîler dönemi olarak bilinen bu sürece dair literatürde yeterli bilgi bulunmamaktadır. Mansûr-Billâh Kâsım b. Muhammed’in akaid, fıkıh, usul gibi alanlarda kıymetli eserlerinin yanı sıra kaleme aldığı ufak bir risalesi de bulunmaktadır. Bu çalışmada ise Kâsımî Hanedanlığının kurucusu olarak bilinen Mansûr-Billâh Kâsım b. (...) class='Hi'>Muhammed’in oğlu Müeyyed-Billâh Muhammed b. Kâsım için kaleme aldığı vasiyet metninin literatüre kazandırılması amaçlanmaktadır. (shrink)

The Islamic philosophical, mystical, and theological sub-traditions have each made characteristic assumptions about the human person, including an incorporation of substance dualism in distinctive manners. Advances in the brain sciences of the last half century, which include a widespread acceptance of death as the end of essential brain function, require the abandonment of dualistic notions of the human person that assert an immaterial and incorporeal soul separate from a body. In this article, I trace classical Islamic notions of death and (...) the soul, the modern definition of death as "brain death," and some contemporary Islamic responses to this definition. I argue that a completely naturalistic account of human personhood in the Islamic tradition is the best and most viable alternative for the future. This corporeal monistic account of Muslim personhood as embodied consciousness incorporates the insights of pre-modern Muslim thinkers yet rehabilitates their characteristic mistakes and thus has the advantages of neuroscientific validity and modern relevance in trans-cultural ethical discourse; it also helps to alleviate organ shortages in countries with majority Muslim populations, a serious ethical impasse of recent years. (shrink)

Câhiliye döneminde şair ve hatipler tarafından bir meleke olarak kullanılan belagat, geçirdiği hazırlık ve gelişim döneminin ardından ilmî teşekkülünü tamamlayarak Arap dil ilimlerinde müstakil bir dal haline gelmiştir. Ebû Ya‘kûb es-Sekkâkî (öl. 626/1229) öncülüğünde “meânî-beyân-bedî‘” olarak üç başlık altında ele alınmaya başlanan belagat konularının bedî‘ kısmına, Sekkâkî sonrası şerh ve hâşiye dönemi müellifleri tarafından yeni sanatlar eklenmiştir. Bu sanatlardan birisi de tarif ve tesmiyesi Sa‘duddîn et-Teftâzânî’ye (öl. 792/1390) ait olan tecâzüb sanatıdır. Farklı pek çok disiplinde ilmî ve edebî bir terim (...) olarak yer alan bu sanatın etkin kullanım alanlarından birisi de fıkıh ilmidir. Fıkıh sahasında bu sanattan istifade eden âlimlerden birisi Şemsuddîn Muhammed el-Kuhistânî’dir (öl. 962/1555). Kuhistânî Câmi‘u’r-rumûz adlı eserinde öşrün vücûbiyeti ve şart muhayyerliği konularını izah etmek üzere tecâzüb sanatına başvurmaktadır. Ne var ki Kuhistânî’nin kullandığı tecâzüb ifadesi ilim dünyasında anlaşılamayıp muğlak ifadeler olarak kalınca bu ifadelerden kastın ne olduğunu açıklayan bazı risâleler kaleme alınmıştır. Bunlardan birisi de ‘Abdulganî en-Nâblusî’nin çalışmamıza esas olan en-Nesîmu’r-rebî‘î fi’t-tecâzübi’l-bedî‘î adlı risâlesidir. Nâblusî’nin bu risâleyi kaleme almasının ana nedeni, kendisinden önce Kuhistânî’ye ait ifadeleri açıklamak gayesiyle Esne’l-metâlib fî beyâni ma‘ne’t-tecâzüb adında muhtasar bir risâle kaleme alan Seyyid Ahmed el-Hamevî’ye (öl. 1098/1687) reddiye yapmaktır. Nâblusî, Hamevî’ye ait bu risâleyi görmüş ve onun tespitlerinden bazılarını hatalı bulduğunu belirterek reddiye mahiyetinde mezkûr risâlesini kaleme almıştır. Hamevî’nin açıklamalarına ciddi eleştiriler getiren Nâblusî, öşrün vücûbiyeti ve şart muhayyerliği hususlarındaki Kuhistânî’ye ait ifadeleri tecâzüb sanatı açısından yeniden açıklama yoluna gitmiş ve bu konularda Hamevî’ye ait toplamda altı görüşe deliller getirmek suretiyle reddiye yapmıştır. Nâblusî’nin bu risâlesi; zengin kaynak kullanımı, yalın ifade üslûbu ve açıklayıcı örneklerle öne çıkmakta, tecâzüb sanatına dair kapsamlı bilgiler ihtiva etmektedir. Bu araştırma ile ilk olarak tecâzüb kavramı Teftâzânî üzerinden açıklanmış; ardından Nâblusî’nin mezkûr risâlesi, reddiye yaptığı Hamevî’ye ait risâleyle mukabele edilmek suretiyle detaylı olarak analiz edilmiştir. Bu noktada ilk olarak tartışmaya esas olan Kuhistânî’ye ait ifade verilmiş, ardından Hamevî’nin konuya dair açıklaması zikredilmiş, son olarak da Nâblusî’nin reddiyesine yer verilmiştir. Çalışmanın son bölümünde ise Nâblusî’ye ait risâlenin tahkikli metni yer almaktadır. (shrink)

This cross sectional study was carried out among the workers of British American Tobacco Company, Dhaka with a view to explore their nutritional status, personal hygiene and health seeking behavior as because they are working on a tobacco processing company. The sample size was 179 which were selected purposively. The study showed that out of 179 respondents 89 (49.7%) were in the age groups of 30-39 years and the mean age of the respondents were 31.99 ± 6.01 years. A large (...) number of respondents (55.9%) had monthly family income of Taka 10001-20000 and the mean family income was Taka 12776.54 ± 5230.13. Maximum respondents (73.7%) were Muslim, more than half (54.2%) were shift in charge, 39.1% of the respondents consisted of 4 family members, 43.6% respondents were accustomed to other type of eating habit and 38.5% respondents knew that malnutrition was the effect of lack of proper nutrition, 59.8% of the respondents knew that night blindness was the disease due to malnutrition, most of the respondents (91.6%) performed duties to maintain health, majority (62.0%) respondents used to do nothing to maintain healthcare for their children and 35.9% visited doctor’s single time in a month, 40.2% of the respondents told regular tooth brushing as type of healthy habits. Majority (64.8%) respondents used to brush twice a day, majority (50.8%) respondents used to wash hand after toileting, majority (62.08%) respondents used to bath daily, 43.0% and 31.8% of the respondents told that dysentery and diarrhea was due to eating without proper hand washing respectively. Majority (53.6%) respondents informed that they learned about personal hygiene from television, 45.8% respondents understood that use of safe water in every work as sanitation. Majority (50.84%) came from nuclear family; most (84.92%) had exercise habit and 40.22% had education level of class VIII. Most (75.42%) of the respondents had semi pucca houses and majority (69.83%) of the respondents used only water as materials for hand washing. This study provided some important information which might help the concerned authority to take appropriate measures to improve the health status of the workers. (shrink)

The on-the-ground case conference at the interface of philosophical ethics and clinical psychiatry is an innovative idea that advances pedagogy in presenting a creative approach to teaching and practicing psychiatric ethics. In the current exercise of the proposed partnership, there was a generally positive outcome. The philosopher and the psychiatrist learned from each other, were able to find norms that made their collaboration productive, and found that clinical care was enhanced. My commentary aims to help others replicate this model, and (...) preserve its virtues without its vulnerabilities.Would a mathematical logician or philosopher of aesthetics be as good of a collaborator as a moral philosopher? Probably not.... (shrink)

It is widely recognized that the Web contributes to user polarization, and such polarization affects not just politics but also peoples’ stances about public health, such as vaccination. Understanding polarization in social networks is challenging because it depends not only on user attitudes but also their interactions and exposure to information. We adopt Social Judgment Theory to operationalize attitude shift and model user behavior based on empirical evidence from past studies. We design a social simulation to analyze how content sharing (...) affects user satisfaction and polarization in a social network. We investigate the influence of varying tolerance in users and selectively exposing users to congenial views. We find that (1) higher user tolerance slows down polarization and leads to lower user satisfaction; (2) higher selective exposure leads to higher polarization and lower user reach; and (3) both higher tolerance and higher selective exposure lead to a more homophilic social network. (shrink)

Bu makale bireysel ve toplumsal düzeyde unutma, unutmayla bağlantılı olarak hafıza ve kimlik(sizleşme) sorunlarına odaklanmaktadır. Unutmanın modern kültüre özgü yaşam biçimlerinden kaynaklandığı varsayımıyla hareket edilmektedir. Herhangi bir şeyin "gösteri"lmedikçe anlam kazanamadığının düşünüldüğü modern yeni medya kültüründe bireylerin eylemleri yalnızca içi boşaltılan ve hızlıca unutulan seyirliklerden ibaret olmaktadır. Bu iç boşaltma ve anlamsızlaştırma tarihe, geleneğe, hafızaya ve kimliğe de benzer yollarla sirayet etmektedir. Kimlik; farklılıkların ve ayırt edilebilir özelliklerin ifade edilebilmesi için kullanılan bir terimdir. Bir kişi ismiyle, kökeniyle (geçmişiyle/hafızasıyla) diğerlerinden ayrılabilir. (...) Tüm bunların unutulması, farklılıkların silinmesi ve yeni kimliğin ayırt edilebilir yanlarının olmaması bireyi ve toplumu önemli bir kimlik sorunuyla karşılaştırmaktadır. Apples filmi hafızasını ve kimliğini kaybeden bir toplumun portresini çizmektedir. Bu makale; sosyolojik film analizi yöntemiyle Apples filmini analiz etmektedir. Modern kültürde unutma, hafıza ve kimlik sorunu üzerine tartışmalar yürütmektedir. Öncelikli olarak unutma meselesi üzerine yoğunlaşmakta, ardından unutmayla ilişkilendirilen hafıza ve kimlik konularına yönelmektedir. (shrink)

This study deals with al-Ḥakīm al-Tirmidhī’s conception of morality, how he bases this conception on hadiths and how he interprets hadiths according to his own Sufi disposition. al-Ḥakīm al-Tirmidhī is one of the foremost Sufis who resorted to the Qur'an and the Sunnah to prove his views on the issues of Sufism and morality. The study aims to analyze his handling of hadiths and the way he resorted to hadiths while grounding moral issues within the framework of his work Nawādir (...) al-Uṣūl. The study reveals that al-Ḥakīm al-Tirmidhī revealed the theoretical framework of the moral issue, determined the relationship between morality and related concepts such as wisdom and ingenuity, and read the hadiths with a moral perspective. In addition, it was concluded that al-Ḥakīm, who deals with the issue of morality from a different perspective, deals with and evaluates different issues that are frequently discussed in works of ethics and touches on the issue of practical ethics. Therefore, we can say that it represents a clear trend in the issue of ethics. However, it should be pointed out that he never touched the authenticity of the hadiths. (shrink)

Muslim communities in principally non-Muslim nation states (e.g. South Africa, United States of America, the United Kingdom and the Netherlands) established a plethora of Muslim theological institutions. They have done so with the purpose of educating and reinforcing their Muslim identity. These educational structures have given rise to numerous questions that one encounters as one explores the rationale for their formation. Some are: have these institutions contributed towards the growth of Muslim extremism as argued by American and European Think Tanks? (...) If so, then in which and why did they do so? If not, then why have they been falsely accused, and how should Muslims counter these erroneous criticisms? And, more importantly, have some of these educational institutions—as agents of ‘social change’—contributed towards the ‘common good’ of the society? In response, the article attempts to investigate the reasons for the formation of these Muslim educational institutions within a broad Southern Africa democratic context. It prefaces the discussion by first constructing ‘social change’ as a viable theoretical frame and it thereafter places the madrasas and Dar ul-‘Ulums within the mentioned context prior to reflecting upon the notion of the ‘common good.’ It then proceeds by making reference to the Dar ul-‘Ulum curriculum that plays a significant role in shaping and moulding the theologians’ thinking and behaviour. It concludes by questioning to what extent the type of theological curriculum that they constructed assists them to contribute towards the ‘common good’ of Southern Africa’ societies. (shrink)

Bu çalışmanın amacı Martin Buber etiğinin özgünlüğünü keşfetmek ve geliştirmektir. Buber varlığı ilişki temelinde ele alarak Ben-O ve Ben-Sen ilişkisi olarak ayırmıştır. Ben-O ilişkisi insanın varlıkla sıradan tecrübesine karşılık gelirken, Ben-Sen ilişkisi insanın ötekiyle diyalog kurduğu anda ortaya çıkan daha derin bir ilişkidir. Ötekiyle ilişki; tüm etik değerlendirmeleri içinde barındıran, yaşamın dinamizmine uygun, insanlık tarihinin mitolojik ve etik dinamiklerini de içeren bir ilişkinin temellerini içermektedir. Ben-Sen ilişkisi yalnızca insanın insanlarla kurduğu bir ilişkiyi değil insanın canlı, cansız ve manevi tüm varlıklarla (...) kurduğu ilişkiyi açıklamaktadır. Ben-Sen ilişkisinin sadece insanın insanla olan ilişkiyi ele almaması etik üzerine yapılan çalışmalara yeni bir bakış sağlayacak niteliktedir. Buber’in etik anlayışı; diyalog etiği, ötekiyle ilişki etiği, durum etiği, antropolojik etik, varoluş etiği, meslek etiği, anarşist etik, postmodern etik gibi birçok etik anlayışla bağlantılıdır. Buber herhangi bir ahlaki norm ve etik koda bağlı olmayan, tarihsel, ontolojik ve ilişkiyi öncül kılan geniş çaplı içeriğe sahip bir etiğin temellerini ortaya koymaktadır. (shrink)

This article responds to four others that critically and productively engage with my book, Law and Morality at War. Four themes emerge: the law of armed conflict’s claim to legitimate authority, the relationship between the law of armed conflict and the deep morality of war, the moral norms governing killing in the fog of war, and the moral permissibility of targeting civilians.

One of the new and interesting topics of the economic literature is middleincome trap. Middle-income trap can be generally defined as middle-income countries showing a slow growth performance, jamming at a certain level of income and can not pass to high income groups. The aim of this study is to investigate whether the E7 (Emerging 7) countries, which have an important place among the developing countries, are in middle-income trap. In this context, Robertson and Ye (2013) approach has been taken (...) into consideration. Empirical analyzes were performed using single and two structural breaks unit root tests. As a result of the analysis, evidence has been obtained that Indonesia, Mexico and Russia that member of E-7 groups, are in the middle-income trap. Brazil, China, India and Turkey are not generally in the middle-income trap. (shrink)

Helen Frowe’s Defensive Killing is in many respects an excellent book, full of arguments that are original, interesting, important, and often persuasive. In other respects, the book is deeply unsettling, as it forcefully challenges the belief that killing ordinary civilians in armed conflict is a paradigmatic moral wrong. In particular, Frowe argues that civilians who make political, material, strategic, or financial contributions to an unjust war may lose their moral protection from intentional and collateral harm. On this point, Frowe’s arguments (...) are original, interesting, and important but, thankfully, not persuasive. (shrink)

Kur’ân’daki belâgat yönleri sınırsızdır. Bununla birlikte âlimler tarafından bunların ortaya çıkarılması istenmiştir. Bu yönlerden biri de belâgatte itnâbın bir çeşidi olan i‘tirâz cümlesidir. İ‘tirâzın Türkçedeki karşılığı ara cümledir. Fakat bunun iki dildeki kullanılma amaçları farklıdır. Bu çalışma, Arap dilinde i‘tirâz cümlesinin kelamda bulunabileceği yerleri konu edinmektedir. Bu yüzden ara cümle yerine itirâz kavramının kullanılması tercih edilmiştir. Bu bağlamda öncelikle i‘tirâz kavramının sözlük, terim anlamı anlatılmış ve bu tanımın değerlendirilmesi yapılmıştır. Daha sonra klasik nahiv kitaplarından i‘tirâz cümlesinin kelamda bulunabileceği yerler tesbit (...) edilmiş, daha çok nahiv açısından hangi ögeler arasında olduğu değerlendirilmeye çalışılmış, şiir ve ayet bağlamında i‘tirâzın yansıması ele alınmaya gayret edilmiştir. Ayrıca gerek ayetlerin açıklanmasında gerek i‘tirâz olmasının tesbitinde meşhur tefsir kitaplarından da istifade edilmiş, tefsirlerde ayetteki cümlenin i‘tirâz olarak kabul edildiği, eğer i‘tirâz kabul edilmiyorsa neden edilmediği ifade edilmiştir. Şiirlerin anlamı ve ayetlerin meâlinde olabildiğinde itirâz cümlesinin yansıtılmasına özen gösterilmiştir. Konunun daha iyi anlaşılabilmesi için cümlelerdeki ögelerin i‘râb açısından ne olduğu da gerektiğinde belirtilmiştir. Çalışmada amaç, Arap dilinde i‘tirâz cümlesinin kelâmda bulunabileceği yerleri tespit etmek, hangi yerlerin az, hangilerinin de çok olduğunu, ayrıca belâgat olarak da hangi amaçlar için getirildiğini ortaya koymak ve bu cümlelerin kelamda kullanılmasının genel bir amacını ortaya koymaktır. Aynı şekilde ayetlerde bu cümlelerin var olmasının manaya nasıl bir fayda sağladığını göstermektir. Nahivde i‘tirâzın gerçekleşmesi için iki öge arasında bulunması gerekir. Belâgatte iki kelam arasında olması yeterli görülmektedir. Bu çalışma daha çok nahiv ile ilgili olan iki öge arasındaki i‘tirâzı kapsamaktadır. Bununla birlikte iki öge arasında kabul edebileceğimiz mana olarak birbirine bağlı iki kelam arasındaki i‘tirâzlara da değinilmiştir. Her çalışmanın kendisine ait bir öneminin olduğu muhakkaktır. Bu çalışma da yirmi kadar tefsirin incelenip Arap dilindeki i‘tirâz cümlelerini ortaya çıkarmayı amaçlaması açısından öneme sahiptir. Zira çalışma sonunda ayetlerdeki i‘tirâz cümleleri hakkında bilgi sahibi olunacağı gibi tefsirler ışığında bu cümleler hakkında bir öngörüye de sahip olunacaktır. Ayrıca i‘tirâz cümleleri âlimler tarafından bazen birinci ögenin devamı gibi kabul edilmekte, dolayısıyla i‘tirâz cümlesi kabul edilmemektedir. Bu da anlama büyük bir etki yapmaktadır. Zira i‘tirâz olduğunda birinci cümle ile i‘râb yönünden bağlantısı olmayacakken; birinci cümlenin ögesi kabul edildiğinde i‘râb olarak ona bağlı olduğu gibi anlam olarak da onun devamı olmakta ve i‘tirâz olma özelliğini kaybetmektedir. Dolayısıyla bazı ayetlerin anlamının değişmesini bu yönden ele alması açısından araştırmanın konusu ayrıca bir öneme sahiptir. (shrink)

COVID‐19, caused by a novel coronavirus named SARS‐CoV‐2, was identified in December 2019, in Wuhan, China. It was first confirmed in sub‐Saharan Africa in Nigeria on 27 February 2020 and has since spread quickly to all sub‐Saharan African countries, causing more than 111,309 confirmed cases and 2,498 deaths as of 03 June 2020. The lessons learned during the recent Ebola virus disease (EVD) outbreaks in some sub‐Saharan African countries were expected to shape and influence the region’s responses to COVID‐19 pandemic. (...) However, some of the challenges associated with the management of the EVD outbreaks persist and create obstacles for the effective management of the COVID‐19 pandemic. This article describes the commonalities between the EVD epidemics and COVID‐19 pandemic, with a view to draw on lessons learned to effectively tackle the ongoing pandemic. Key successes, failures and lessons learned from previous EVD outbreaks are discussed. Recommendations on how these lessons can be translated to strengthen the COVID‐19 response in sub‐Saharan Africa are provided. (shrink)

The Abrahamic tradition that the Arabs value most was ḥajj. The ḥajj, which means to visit Kaʿba was the greatest means of getting closer to Allāh. The Kaʿba was the house of Allāh. And the visitors of the Kaʿba were Allāh’s guests. For this reason, the Arabs used to great respect to the visitors and they never used to attack a man in the ḥarem (the area around the Kaʿba). The same respect included visitors’ travels to the Kaʿba. There were (...) two Abrahamic traditions that ensured the safety of visitors and sacrifices: Ḥaram months and qalāid. Ḥaram months were Dhū l-Qaʿdah, Dhū l-Ḥijjah, Muḥarram and Rajab. And the Arabs did not used to attack anyone in those months. For visits outside the ḥaram months, the visitors used to use the qalāid as a primitive visa. Qalāid is the plural of the word qilāda, meaning necklace. The Arab, who saw the qilādas, used to understand that the person who wore the qilāda wanted to go to the Kaʿba or had returned home from the Kaʿba. Qilādas used to be knitted from wool ropes and they used to be hung on animals’ neck or humps. Sometimes horseshoes used to hang on these qilādas. On the way back from Kaʿba, the barks of the ḥarem trees used to hang on the qilādas instead of the horseshoes. The Qurʾān orders Muslims not to disrespect the qilādas. This order also reveals that the Qurʾān recognizes the qilāda tradition. Allāh’s Apostle (sallallaahu ‘alayhi wa sallam) and Ṣaḥāba are also known to continue this tradition.Summary: Ḥajj was the most important worship of the Arabs in the pre-Islamic period. Human and commodity mobility in the ḥajj had an important place in the life of the Meccans who lived in land unfit for agriculture. This fact is expressed as follows in Abraham’s (Ibrāhīm al-Khalīl) prayer: “Our Lord! Lo! I have settled some of my posterity in an uncultivable valley near unto Thy holy House, our Lord! That they may establish proper worship; so incline some hearts of men that they may yearn toward them, and provide Thou them with fruits in order that they may be thankful.” (Ibrahim 14:37) The Arabs who lived in various parts of the Arabian Peninsula used to come to Mecca during the ḥajj season and present their sacrifices. They also used to buy their needs from nearby markets. These markets were also places where traders had the opportunity to sell their products.Because the Arabian Peninsula is unfavorable in terms of climate and soil, many Arab tribes used to raid and attack other tribes to sustain their existence. It is even known that some Arabs proud of their raids. The attacks only used to stop in the ḥaram months (Dhū l-Qaʿdah, Dhū l-Ḥijjah, Muḥarram and Rajab). Because of the prohibition of fighting in the ḥaram months, the visitors used to visit the Kaʿba with confidence. Thanks to this truce, the trade goods carried by visitors used to reach to Mecca with confidence.It was possible that the visits outside of the ḥaram months were safe. However, it was necessary to follow some traditions in order to achieve this confidence. Visitors to the Kaʿba used to use some signs that they were visitors to the Kaʿba. One of these signs was qilāda (necklace) hanging on the neck or hump of the animal. The person wearing qilāda was Allāh’s guest, and his sacrifice was the property of Allāh. For this reason, no Arab would to dare to attack these visitors and property. Because of the Arab reverence for the Kaʿba, visitors wearing qilādas used to come to the Kaʿba and present their sacrifices throughout the year. The sacrifices had an important place in the livelihood of the poor.Qilādas were mostly used for visits outside the ḥaram months. The qilādas used to hang on the necks of the animals shipped to the Kaʿba as sacrifice. However, it is also known that qilādas are sometimes hung on hump. People who did not deliver sacrifices (animals) to the Kaʿba used to hang the qilāda his neck to show that he was a visitor to the Kaʿba. Similarly, it is known that people who sacrificed their animals on the Kaʿba hang the qilāda their neck on the way back. The qilādas fitted on the way to the Kaʿba were made of ropes spun from wool or hair. Sometimes horseshoes used to hang on these qilādas. Ḥarem plants (grass, tree bark) used to use in the qilādas on the way back.The Qurʾān orders Muslims not to disrespect the qilādas. This order also reveals that the Qurʾān recognizes the qilāda tradition. The word qalāid is mentioned twice in the Qurʾān: “O ye who believe violate not the sanctity of the symbols of Allāh, nor of the sacred month, nor of the animals brought for sacrifice, nor the qalāid, nor the people resorting to the sacred house, seeking of the Bounty and good pleasure of their Lord.” (Al Māʼidah 5:2), “Allāh made the Kaʿba, the sacred house, an asylum of security of men as also the sacred months, the animals for offerings, and the qalāid.” (Al Māʼidah 5:97) Considering the practices of the qilāda, it is understood that qilādas are a kind of visa. It is understood that all practices related to the visit to the Kaʿba, especially the ḥajj, have an aim to satisfy the material-spiritual needs of those who come there for the purpose of visiting and trading, as well as those who reside in the Kaʿba. Therefore, it will not be far away to say that qilādas can be used today for the same purpose. For example, labels, banderols, visas and passports can be used instead of ropes, horseshoes and plants. On the other hand, the meaning of the āyāt (verse) in which the word qalāid is mentioned is not limited to the Arabs. The same āyāt declare that qilādas are a development (qiyām) instrument for people. Therefore, the qilāda has a meaning potential beyond the 7th century and the inhabitants of this century. (shrink)

İnsanın hal ve hareketleri onun nasıl bir karaktere sahip olduğunu dışa yansıtmaktadır. Bu yüzden hal ve hareketler kişiyi tanımamızda yardımcı olur. Yüce Allah, Kurʹân-ı Kerim’de ashâbü’l-yemîn ve ashâbü’l-meymene gibi ifadeler kullanmış ve bu ifadelerle bir takım insanları kast etmiştir. Kastedilen iyi insanların vasıfları bu ifadelerden hemen sonra zikredilmiştir. Bu da Allah’ın sağ tarafa önem atfettiğinin göstergelerindendir. Hal ve hareketleri bakımından sevilen Hz. Peygamber, Müslümanlar için örnek kabul edilmiş ve onun emir ve tavsiyeleri harfiyen uygulanmaya hassasiyet gösterilmiştir. O, sağ taraf ile (...) faziletli ve hayırlı işleri, sol taraf ile de nahoş olan fiilleri yapmış ve bunu teşvik etmiştir. Sahâbe de bunu hem uygulamış hem de sonraki nesillere aktarmaya azami gayret göstermiştir. Daha sonra onun bu yöndeki tavsiye ve uygulamaları fıkıh âlimleri arasında kural haline gelmiştir. Hz. Peygamber’in sağ tarafla ilgili sözleri, uygulamaları ve tavsiyeleri hadisler vasıtasıyla bize aktarılmıştır. Böylece günlük hayatta başta olmak üzere ibadetlerde sağ tarafa ehemmiyet göstermiştir. Bu çalışmada Hz. Peygamber’in sağ tarafı önemsemesinin ve sağ tarafa öncelik vermesinin, beşerî ya da nebevî olup olmaması tartışmasına değinilecektir. Daha sonra Arapça iki kavram olan yemîn ve yesâr kavramlarının tarifi ele alınacak, abdest alırken sağ el ve ayakların önce yıkanmasının, tek kişinin imamın hangi tarafında durmasının ve teşehütte otururken sağ el ve sağ ayağın konumunun hükmü gibi konuların hükmüne işaret edilecektir. (shrink)

İbn Hacer’in Nuhbetü’l-Fiker ’i ve onun şerhi olan Nüzhetü’n-Nazar ’ının, kendisinden sonra yazılan hadis usûlü eserlerine kaynaklık etmesi ve onları etkilemesi açısından usûl tarihinde önemli bir yeri vardır. Nitekim mezkûr eserler üzerine yapılan şerh ve hâşiye çalışmalarının çokluğu bu önemi ortaya koymaktadır. Fıkıh ve hadis başta olmak üzere çeşitli ilim dallarında 100’ün üzerinde eser kaleme alan ve aynı zamanda İbn Hacer’in de talebelerinden olan Kasım b. Kutluboğa da bahsedilen eser üzerine çalışma yapan âlimlerden biridir. İbn Kutluboğa, hocası İbn Hacer’i birçok (...) yönden eleştirmiş ve çeşitli katkılarda bulunmuştur. Bu makalede İbn Kutluboğa’nın Nüzhetü’n-Nazar üzerine yazdığı Hâşiyetü İbn Kutluboğa adlı eserindeki itirazlar bağlamında kısaca red/itiraz kültüründen bahsedilerek örnekler ortaya konulacak ve mezkûr itirazlar esere hâşiye yazan ilgili bazı âlimlerin görüşleri çerçevesinde değerlendirilecektir. Ele alınan itirazlardan da anlaşılacağı üzere İbn Kutluboğa’nın polemik türü ve muhatabını ilzam edici itirazlarının neredeyse olmadığı ve yönelttiği kimi eleştirilerinde hadis usûlünde bilinen kurallardan farklı görüşler ortaya koyduğu tespit edilmiştir. Ayrıca İbn Kutluboğa’nın öne sürdüğü her itirazında isabetli yorumlar ortaya koymadığını da söylemek mümkündür. (shrink)

Egyptians had many reasons to overthrow the government of Hosni Mubarak, and to challenge the legitimacy of the interim military government. Strikingly, among the leading reasons for the uprising and for continued protest are reasons grounded in criminal justice. Reflection on this dimension of the Egyptian uprising invites a broader examination of the relationship between criminal justice and political legitimacy. While criminal justice is neither necessary nor sufficient for political legitimacy, criminal injustice substantially undermines political legitimacy and can provide independent (...) reasons for revolution. A state may compromise its legitimacy by committing criminal acts, by perverting or subverting the criminal process, and by failing to discharge its duty to punish serious wrongdoing—a duty that then falls to individuals to discharge either directly (through vigilantism) or indirectly (through revolution). Contrary to the views of many leading criminal law theorists, the duty to punish serious wrongdoing applies to individuals and not only to states. The relevance of political legitimacy to criminal justice is more complicated. Individuals are morally obligated to follow the morally justified laws of an illegitimate state, but are not morally obligated to follow the morally unjustified laws of a legitimate state. Nor may any state punish in the absence of moral wrongdoing and moral fault. However, illegitimate states may be incapable of justly holding individuals accountable to the state, to the community, or to victims through criminal trials. This incapacity provides an additional reason to overthrow illegitimate states and replace them with legitimate states capable of justly administering a just criminal law. (shrink)