ÖZ Geçmişi insanlık tarihi kadar eski olan iyilik yapma ve sevap kazanma duygusundan doğan vakıf, İslam ile birlikte hukuksal bir zemin kazanarak ebedi bir müessese haline gelmiştir. Sosyo-kültürel ve dini hizmetleri üstlenen vakıf ya da vakfa benzer fiiller yalnızca Müslümanlar arasında değil diğer dinlere mensup insanlar arasında da yaygın şekilde görülmekteydi. Örneğin Hint devletlerinde kralların din adamı olan Brahmanlara köyler hediye ettiği görülmektedir. Brahmanlar bu köylerin mülküne sahip olmamakta, köylüler tarafından işlenen toprakların gelirini almakta ve böylece varidat sahibi olmaktaydılar. Dârülislâm’da (...) gerek Müslüman gerekse de gayrimüslim tebaa tarafından kurulan vakıflar şerʻî hukuka bağlı olarak faaliyet göstermekteydi. Osmanlı Devleti’nin üç yüz yedi yıl hüküm sürdüğü Kıbrıs Adası’nda da aynı şerʻî hükümler bağlamında çok sayıda vakfın kurulduğu görülmektedir. Osmanlı Dönemi Kıbrıs vakıfları üzerine birçok çalışma yapılmasına rağmen bunlardan yalnızca biri gayrimüslim vakıflarını konu edinmektedir. Söz konusu çalışmada ise yalnızca yedi şahıs vakfı ele alınmakta ancak kiliselere ait fetih öncesi ve sonrası vakıflarına değinilmemektedir. Bu çalışmada işaret edilen söz konusu eksiklik üzerinde durulacaktır. Genel olarak KKTC Girne Milli Arşiv ve Araştırma Dairesinde bulunan Kıbrıs Şerʻiyye Sicilleri kaynak olarak alınmakla birlikte, Osmanlı Arşivi ve Vakıflar Genel Müdürlüğü Arşivinden tespit edilen belgeler analiz edilecektir. Öncelikle gayrimüslim ve zimmî kavramları açıklanarak Kıbrıs’ta bu kategoriye giren şahıslar ve bunların hukuki haklarına değinilip İslam hukukunda gayrimüslimlerin vakıf kurma hakları üzerinde durulacaktır. Diğer bir başlık altında iki tablo halinde verilen biri iptal edilmiş on bir şahıs vakfı ile farklı cemaatlere ait yirmi bir kilise ve manastır vakfı ayrıntılı olarak incelenecektir. (shrink)

Bu makale, Kur’an’ın ȃ mm lafızlarının delaleti bağlamında tefsir ilmi ile fıkıh usulünün ilişkisini araştırmaktadır Esasen İslami ilimler bağlamında ȃ mm lafızların delaleti, İslam’ın temel metinlerindeki lafızlarla ilgili olduğu için sadece fıkıh usulü veya tefsir ilminin özel konusu değil, tüm İslami ilimlerin ortak konusudur. İslami ilimlerin üzerinde çalıştığı temel dini metinlerin aynılığı, bu ilimler arasında disiplinlerarası ilişkileri zorunlu hale getirmektedir. Tefsir ilmi ile fıkıh usulü arasındaki ilişkinin ȃ mm lafızlar bağlamında işlenmesinin nedeni de budur. Fıkıh usulü, bu konuyu Kur’an’ın lafızlarından (...) ve ibarelerinden hukuki normlar çıkarmak için incelemektedir. Yani lafızların vaz‘ ȋ delaleti, fıkıh usulünün hukuki normlar çıkarmak için müracaat ettiği temel istidlal yöntemlerinden biridir. Tefsir ilmi ise Arap dilinin kaide ve teamüllerine dayanan bu istidlal yöntemini, ilgili lafızlarla Allah’ın neyi murad ettiğini belirleyebilmek için konu edinmektedir. Lafızların vaz‘ ȋ delaleti konusunda tefsir ilmi ile fıkıh usulünün birbirinden ayrıldığı esas nokta da budur. Ayrıca lafızların delaletleri, İslam bilginlerine ilahi hitabı, farklı zamanlar ve mekânlardaki muhataplarının vakıalarıyla ilişkilendirme imkânını vermektedir. (shrink)

This volume, a companion to the author's earlier book Current English, comprehensively covers points of structure, style, and usage in the English language. An invaluable guide, it explains issues of grammar that baffle the non-native speaker and pose problems even for native speakers, in a witty and accessible manner.

This article aims to study the Hadiths which ascribe morality to Allah, regarding narration and understanding, and how these Hadiths have cont-ributed to the establishment of a moral framework. The primary research problem is based upon understanding the meaning of Allah’s morality, how scholars have dealt with these Hadiths, and how they have benefited from them in the field of Islamic ethics. There are several key research questions, the most important of which are: What is the authenticity of these Hadiths (...) that attribute morality to Allah? What is the intended meaning of Allah’s morality? How have scholars addressed these Hadiths? Perhaps the most significant question is how these Hadiths have contributed to the develop-ment of an ethical theory. The research investigated the Hadiths that attri-bute qualities to Allah and studied them through the analysis of their chains of transmission. It then analysed how the phrase "Allah’s morality" contri-buted to the ethical theory among thinkers. The paper arrived at several conclusions, the most important of which is that there are five Hadiths att-ributing morality to Allah, all of which are weak according to Hadithic principles. However, these Hadiths support each other, and there are addi-tional references that espouse the idea of Allah being characterized by cer-tain morals, such as the Hadiths "Indeed, Allah is Tayyib (Pure)" and "In-deed, Allah is Modest." These Hadiths embrace the notion that Allah has attributes He loves His servants to embody. Therefore, the five Hadiths can be accepted as Hasan (good) due to external support. These Hadiths were accepted by some thinkers who interpreted Allah’s morality as His Beautiful Names (Asmāʾ llāhi al-ḥusnā). Consequently, Allah’s morality is understood as His Beautiful Names. The impact of these Hadiths can be observed in the works of Al-Ḥakīm al-Tirmidhī, Al- Ghazālī, and Al- Rāzī, as they placed the Beautiful Names of Allah at the centre of their ethical views. It is no-teworthy that those who accepted the idea of Allah’s morality were cauti-ous in dealing with it. An important observation is that those who based an ethical perspective on these Hadiths were not Hadith scholars, but rather individuals engaged in other fields of study. This can be ascribed to several reasons: one being that the Hadiths attributing morality to Allah are not authentic, and another being that many Hadith scholars refrained from in-terpretation and were content with the literal meaning of the Hadiths. (shrink)

Книга предназначена для студентов, преподавателей и научных сотрудников высших учебных заведений, занимающихся вопросами истории, философии.

Suppose COVID-19 is the runaway tram in the famous moral thought experiment, known as the “Bystander at the Switch.” Consider the two differentiated responses of governments around the world to this new threat, namely the option of quarantine/lockdown and herd immunity. Can we contrast the hypothetical with the real scenario? What do the institutional decisions and strategies for dealing with the virus, in the beginning of 2020, signify in a normative moral framework? This paper investigates these possibilities in order to (...) highlight the similarities and, more importantly, the differences that exist between utilitarianism and Kantian ethics. Analysis shows that the hypothetical scenario can never be fully compared to the complex multifactorial nature of the real world. But if a comparison is attempted, the most obvious difference between the two governmental strategies is the concept of duty within the Kantian perspective. Ultimately, it is a matter of comparing freedom and life. Attributing a moral “priority ticket” to one or the other can be analysed through interpersonal aggregation. (shrink)

As lifestyle diseases put a heavy burden on health care expenditures, voices are raised and win in sound to hold people responsible for their unhealthy lifestyle. Most of the arguments in favour of responsibility are backward-looking. In this article, we describe the distributional consequences of these backward-looking measures and show that they are very harsh on those who regret a past unhealthy lifestyle. We demonstrate that it is possible to take policy measures which respect individual responsibility but which are at (...) the same time able to grant fresh starts to individuals who regret their past unhealthy lifestyle (which is an application of Fleurbaey (2005)). This ‘forgiving’ policy is confronted with a moral hazard problem, however. In general the regulator does not observe whether individuals really regret their past choices or they just pretend to have changed preferences in order to enjoy the compensatory measures for regretful people. In this article, we argue that the health setting offers interesting opportunities to move beyond this moral hazard problem and offer a solution through the use of redistributive instruments that are conditional on lifestyle changes. (shrink)

In his paper “Scientific research is a moral duty”, John Harris argues that individuals have a moral duty to participate in biomedical research by volunteering as research subjects. He supports his claim with reference to what he calls the principle of beneficence as embodied in the “rule of rescue” , and the principle of fairness embodied in the prohibition on “free riding” . His view that biomedical research is an important social good is agreed upon, but it is argued that (...) Harris succeeds only in showing that such participation and support is a moral good, among many other moral goods, while failing to show that there is a moral duty to participate in biomedical research in particular. The flaws in Harris’s arguments are detailed here, and it is shown that the principles of beneficence and fairness yield only a weaker discretionary or imperfect obligation to help others in need and to reciprocate for sacrifices that others have made for the public good. This obligation is discretionary in the sense that the individuals are free to choose when, where, and how to help others in need and reciprocate for earlier sacrifices. That Harris has not succeeded in claiming a special status for biomedical research among all other social goods is shown here. (shrink)

CITATION: Ewuoso, C., Hall, S. & Dierickx, K. 2017. How do healthcare professionals manage ethical challenges regarding information in healthcare professional/patient clinical interactions? a review of concept- or argument-based articles and case analyses. South African Journal of Bioethics and Law, 10:75-82, doi:10.7196/SAJBL.2017.v10i2.610.

The increasing demand for horticultural products for nutritional and economic purposes by lesser developed countries (LDC's) is well-documented. Technological demands of the LDC's producing horticultural products is also increasing. Pesticide use is an integral component of most agricultural production, yet chemicals are often supplied without supplemental information vital for their safe and efficient implementation. Illiteracy rates in developing countries are high, making pesticide education even more challenging. For women, who perform a significant share of agricultural tasks, illiteracy rates are even (...) higher than for men. The dilemma exists of how a developing country can improve its nutritional and economic situation without giving consideration to social and environmental consequences. (shrink)

The essay consists of two somewhat independent parts. In the first, I recount some of my experiences as editor, reflecting on interpretative contexts as a source of error, the role of chance, and dependence upon the work of others, especially the arrangement and cataloguing of libraries and archives. I note some of the changes libraries have undergone, including computerization, and sketch out some likely effects on scholarship. In the second part, I report some of my idle thoughts about William James. (...) Emphasis is on the surprising absence of evidence, given the large number of surviving documents, giving insight into the private core of his personality, as distinct from the public—and at times politically motivated—presentation of himself. I make some guesses about his personal religious beliefs, his reasons for engaging in psychical research, and his social views. I conclude with reflections upon his contributions to philosophy and the consequences for myself of such an extensive association with a single person. (shrink)

Examines criteria for settling on productive and situation-appropriate development projects.