Responding to a major pandemic and planning for allocation of scarce resources under crisis standards of care requires coordination and cooperation across federal, state and local governments in tandem with the larger societal infrastructure. Maryland remains one of the few states with no state-endorsed ASR plan, despite having a plan published in 2017 that was informed by public forums across the state. In this article, we review strengths and weaknesses of Maryland’s response to COVID-19 and the role of the Maryland (...) Healthcare Ethics Committee Network in bridging gaps in the state’s response to prepare health care facilities for potential implementation of ASR plans. Identified “lessons learned” include: Deliberative Democracy Provided a Strong Foundation for Maryland’s ASR Framework; Community Consensus is Informative, Not Normative; Hearing Community Voices Has Inherent Value; Lack of Transparency & Political Leadership Gaps Generate a Fragmented Response; Pandemic Politics Requires Diplomacy & Persistence; Strong Leadership is Needed to Avoid Implementing ASR … And to Plan for ASR; An Effective Pandemic Response Requires Coordination and Information-Sharing Beyond the Acute Care Hospital; and The Ability to Correct Course is Crucial: Reconsidering No-visitor Policies. (shrink)

This book explores the theory of love in the writings of the Great Andalusian Sufi Sheikh, Muḥyī al-Dīn Ibn 'Arabī (558-638/1165-1240). It begins by examining Divine and human love as found in the works of many Sufi masters that preceded Ibn 'Arabī, and then turns to the views of Ibn 'Arabīhimself.

In lieu of an abstract, here is a brief excerpt of the content:One Parable, Two Interpretations:Pope Francis and William Langland on the Good Samaritan*Sheryl OvermyerInterpretations of the parable of the Good Samaritan (Luke 10:25–37) focus on its theology, ethics, ecclesiology, and even moral psychology. The parable has much to say regarding holiness. It treats how to become holy and distinct acts of holiness, the exemplar of holiness, and the reality and effects of sin. In the history of interpretation, the parable (...) is taken to offer a model of the relationship between the fallen man and grace, the devil and the garment of virtue, the law and love, Christ and the Church. In short, the parable allegorizes salvation history.1I focus conversation about this parable through two interpretations-Pope Francis's Fratelli Tutti [FT], promulgated October 3, 2020, and William Langland's Piers Plowman [PP] circulating circa 1380. Some might hold that Francis's interpretation of the parable is ethical while Langland's is theological.2 Both interpretations of the parable are works of moral theology that intimate distinct understandings of what it means to embody [End Page 541] the Gospel and answer the universal call to holiness. In this essay, I outline the parable of the Good Samaritan as treated in Fratelli Tutti and Piers Plowman (first section), compare the major figures of the parable (second section), and compare their visions of charity (third section). In sum, I argue the encyclical sidelines crucial elements in the medieval figuration of the parable. Pope Francis elides critical issues of sin, agency, Christology, and the Church traditionally associated with this parable—all center on the Samaritan as Christ.Two Interpretations in OutlineFratelli Tutti's Parable of the Good SamaritanPope Francis's third encyclical, Fratelli Tutti, is unique in its genre. The encyclical includes all brothers and sisters in its scope of fraternity and social friendship and is addressed to all (§1). The inspiration for the encyclical includes St. Francis's visit to the Sultan some eight hundred years ago and the 2019 Document on Human Fraternity for World Peace and Living Together, a statement signed by Pope Francis and Sheikh Ahmed el-Tayeb, Grand Imam of Al-Azhar. Indeed, the joint document plays a critical role in the encyclical, sharing a common framework of a doctrine of creation and doctrine of God (FT §5). Because Pope Francis includes all of humanity in the audience of this encyclical and its sources of inspiration are broadly humanitarian, it is fair to raise a question about distinctively Catholic elements to the encyclical.The encyclical chapter devoted to the parable of the Good Samaritan (chapter 2 [§§56–86], treating Luke 10:25–37) intensifies these theological questions. Just as the encyclical is "addressed to all people of good will, regardless of religious convictions," likewise the parable is of universal relevance as it "is one that any of us can relate to and find challenging" (§56). Francis's interpretation of the parable encapsulates Fratelli Tutti's themes.The subject of the parable is, according to Pope Francis, the age-old problem of neighborly love (§57).3 The parable involves several figures: the wounded man lying on the wayside, the robbers, the passers-by, and the Samaritan.4 The wounded are the subject of the encyclical's first chapter. Francis characterizes the wounded as those members of weaker and poorer regions whom the global economy exploits; the poor, disabled, and elderly [End Page 542] who seem no longer useful; children, women, and men of all ages who live under contemporary forms of slavery such as trafficking; and victims of economically driven violence including war, terrorist attacks, and racial and religious persecution (§§§ 12, 18, 24–25). Francis admits that we feel like the wounded, "helpless because our institutions are neglected and lack resources, or simply serve the interests of a few" (§76). However, the primary identification of the wounded focuses on those pushed to the margins by profit-driven economic, technologically progressive, politically divisive, dehumanizing global forces (§76 briefly suggests our identification with the injured man).The parable of the Good Samaritan brings these vast forces to bear our everyday relationships—we all experience an interior struggle when we encounter anyone who suffers (§69... (shrink)

Qaside-i Khamriyya (meaning Wine Eulogy) of sufi poet Ibn-i Fārıḍ, in which he explained divine love through the metaphor of wine, attracted great attention in Islamic world and was translated into Arabic, Persian and Turkish. Scholars such as Davud-i Qayseri (d. 751 AH/1350 AD), Kemal Pashazāde (d. 940 AH/1534 AD), Abdulghani an-Nablusi (d. 1143 AH/1731 AD), Ibn Acibe (d. 1224 AH/1809 AD) explained this eulogy in Arabic, while poets such as Ali b. Shihābiddin al-Hamadāni (d. 786 AH/1385 AD), Molla Cāmi (...) (d. 898 AH/1492 AD), Idris-i Bitlisi (d. 926 AH/1520 AD) wrote commentaries in Persian. On the other hand, authors such as Abdussalam b. Numan b. Khalil (d. 1000 AH/1592 AD [?]), Ismail Anqaravi (d. 1041 AH/1631 AD), Abdulmacid-i Sivasi (d. 1049 AH/1639 AD), Qara Musṭafa Khulūsi (d. 1344 AH/1926 AD), Meḥmed Naẓım (d. 1345 AH/1926 AD) and Ṭahir al-Mavlavi (d. 1371 AH/1951 AD) translated the eulogy into Turkish. One of the authors who translators of this eulogy was Mehmed Said Efendi, sheikh of Uskudar Salimiya Takka, who lived in the 19th century. His work named Ṭarab-angiz (meaning Pleasure-provoking) is a condensed commentary with ornate prose of Qaside-i Khamriyya. In previous studies, Ṭarab-angiz was partly examined, and there was no mention about the identity and personality of the author. In the present research, the life and personality of Meḥmed Said Efendi is explained and the text of his work is examined.Summary: In Turkish literature which developed under the influence of Islam, translations and commentaries have important a place along with original texts. Coming within the sphere of Islam in early 10th century, Turks embarked on translating the texts immediately in order to learn their new religion and to perform its practices and continued to do so since then. Because they lived in the same culture and civilization climate, Turks learned Islam from Persians and were influenced by Persian language. However, adherents of this new religion also made direct translations from Arabic texts. The translations initially were made from religious works, but in time social, cultural and literary works, such as Persian classics and major eulogies of Arabic Literature, were also translated into Turkish by Turkish scholars. Qaside-i Burde by Ka‘b b. Zuheyr’in (d. 24 AH/645 AD), Qaside-i Nūniyye by Ebu’l-Fetḥ Busti’nin (d. 400 AH/1010 AD), Qaside-i Ṭanṭarāniyye by Ṭanṭarāni’nin (d. 485 AH/1092 AD), Qaside-i Münferice by Ibnu’n-Naḥvi’nin (d. 513 AH/1119 AD), Qaside-i Emāli by Ali b. Othman al-Ushi’nin (d. 575 AH/1179 AD) and famous eulogy named Qaside-i Bur’e by Muḥammed b. Said al-Buṣiri’nin (d. 695 AH/1296 AD) were among such works.Qaside-i Khamriyya by sufi poet Ibn-i Fārıḍ (d. 632 AH/1235 AD), also called sultan of minstrels, in which he explained divine love through wine attracted great attention in Islamic world and was translated into many languages and many commentaries were written on it. One of the commentary writers about this eulogy is Meḥmed Said Efendi, a 19th century sufi. His work entitled Ṭarab-angiz is a condensed commentary with ornate prose of Qaside-i Khamriyya.Studies conducted so far has partly dealt with the Ṭarab-angiz and identity and personality of Meḥmed Said Efendi have never been mentioned. Ṣarac mentioned, “It is a printed work but its writer, printing date, and the place was not found on the printed work”, while Yıldırım used the expression of “a work whose writer and production date is not known.” In his Ph. D. thesis entitled Translation and Commentary Tradition in Classical Turkish Literature in Anatolia, Ṣadık Yazar noted that the work belongs to Meḥmed Said, which was later cited by Aqdag. The final statement on this issue was made by İnce in his work entitled Arabic, Persian and Turkish commentaries of Qaside-i Khamriyya by Ibnu’l Fārıḍ. He examined a total of 18 commentaries and stated that no information is available about the life of Meḥmed Said although he mentioned Ṭarab-angiz.The birth date and place of Meḥmed Said Efendi are unknown. He is grandchild of Ali Behjet Efendi (d. 1238 AH/1823 AD), one of sheiks in Salimiya Dervish Lodge in Uskudar and son of Meḥmed Hidāyetullah Efendi (d. 1288 AH/1871 AD). Following the death of his father, Meḥmed Said Efendi himself served as the head dervish of this dervish lodge for 25 years and became a famous figure. He died in 1313 AH/1896 AD and was buried in the cemetery of the Salimiya Dervish Lodge.Meḥmed Said Efendi was the sixth sheikh of Salimiya Dervish Lodge. In many sources, he was mentioned as a venerable, righteous, devoutly religious, virtuous, polite and scholarly man. Meḥmed Said Efendi is thought to be a member of Mavlavi lodge of Naqshbandi Ṭariqa. He had successors such as Naqshi sheikh Uskudari Balabani Ḥasan Ḥusnu Efendi (d. 1347 AH/1928 AD) and Ismail Efendi (d. after 1307 AH/1890 AD). The poet had a commentary named Ṭarab-angiz in prose form and had a quatrain within the praising eulogy of Sheikh Ḥāmil Efendi (d. 1322 AH/1904 AD), head sheikh of Beylerbeyi Bedevi Dervish Lodge.It is clear from the expression, “A work by Meḥmed Said, the Imam of Central Dervish Lodge of Sultan Salim III,” at the beginning of Edition no: 450 in Suleymaniye Library, Pertev Pasha Collection and from the record of “Work: Ṭarab-angiz, Author: Ibnu’l-Fārıḍ, Translator and postscript writer: Meḥmed Said” in Edition no: 7350 of Marmara University Faculty of Theology Library that this work belongs to Sheikh Meḥmed Said Efendi. However, exact production date of this printed work is not known. The work consisted of 28 pages and in some editions a two-page correct-false chart was added.As usual, the work starts with an introduction section with expressions of “By the name of God, the Most Gracious, the Most Merciful,” “Praise be to God,” and “Peace be upon Prophet Moḥammad.” This section also includes a praise for followers of Prophet Moḥammad, “Who made sphere of prophecy an eternal rose garden through the holy light of their enjoyed manners in addition to making the Shari’a candle shined and and converting them to great flowers of service with their strong inspiration torchs.” The commentator then embarked on praising Qaside-i Khamriyya, mentioning that the men of ability became helpless in explaination of beauty, charm and freshness of unique expression richness and refined allegory blossoms of the eulogy and that reaching the shore of rhetoric could be possible through diving into the guided wisdom of sea. In fact, according to commentator, the men of literature should be aware of the difficulty of translating this unique eulogy into Turkish language. However, everyone should dive into the sea of insight as a knowledge diver, collect its share in pearls of utterance and in emeralds of wits, arrange and put them in the string of prose”. Therefore, he wrote the commentary about the eulogy as a service to humanity and as a contribution to his own stock of comfort in the present and afterlife as much as he could, no matter how little it could be, and named it Ṭarab-angiz. Like most commentators of Qaside-i Khamriyya, Meḥmed Said Efendi commented on only about 33 couplets of the eulogy which contained a total of 41 couplets, and did not cover couplets from 23 to 30 in his work. The commentator used couplet-by- couplet translation method and started with praising for Ibn-i Fārıḍ and his couplets. Then, he gives the Arabic originals of the couplets and starts commentary with the expressions such as “couplets of great intuition, imagery couplets, product of couplet, enlightenment of couplet and concept of couplet.” In preface section of the work, the commentator, who usually quoted hadith texts in Arabic and poems, does not use them in his commentary. He only uses some lines of Arabic prayers and a quatrain of Molla Cāmi (d. 898 AH/1492 AD). This is a quatrain rubāi in Persian language meaning that “If you want no sorrow and no grief of the destiny, drink wine in a pub, because swirling of the goblet and worries of the world do not share the same place just as the tune and the sorrow do not coincide.” The lack of touching on the meaning of words, etymological structure and grammar rules in couplets makes it different from others, except the translation of Aḥmed Ṣāfi Bey. (shrink)

This article analyzes the position of Ibn Hilāl, who is regarded as nāsıbī and ghālī, in the science of Shia rijāl, his reports and the validity of the accusations against him. It is found that narrators are criticized for various reasons in the science of Shiʻa rijāl. Some of them are the Shiite followers that the imams cursed and wanted to be kept away from their adherence. It is seen that the narrations reported by some of the narrators are included (...) in the main sources of Shiite hadith, albeit these narrators were cursed by the innocent imams. Ahmed Ibn Hilāl (d. 267/880) is one of these narrators cursed by the imams and his name is found in the report (the isnād) of many early narrations. Ibn Hilāl, one of the close companions of Shia's 10th imam Ali b. Muḥammed al-Hādī (d. 254/868) and 11th imam Ḥasan al-ʻAskarī (d. 260/874), was first cursed by the letter of al-Askarī allegedly sent, and the Shiite followers were ordered to move away from him. Ibn Hilāl refused to accept the ambassadoriality of Muḥammed b. Osman (d. 305/918), the ambassador of the 12th Imam. Thus, he was cursed by Muḥammad al-Mahdī as well. In later periods, Ibn Hilāl was accused of being nāsıbī and ghālī. However, there are also some Shiite scholars who supported (tavthîk) Ibn Hilāl. In the Shi'a tradition, Nāsibism indicated the meaning of hating ʻAli and Ahl al-bayt or feeling anger towards them. Later on, this meaning has been changed into a meaning including the haters of ʻAli and then the Shiʻa Nāsibism is regarded as a position towards Shiʻa outside of Shiʻa. Ghulāt is a form of a belief generally found in the Shi'a tradition. In the belief of Ghulāt, holiness is attributed to the imams. When the Shiite sources are examined, it can be seeb that Ibn Hilāl represents neither a ghālī nor a nāsıbī position. In the Shiʻa, when the narrator leaves his sect, his narrations are evaluated differently. Therefore, among Ibn Hilāl's narrations only those which narrated before he left can be accepted. The likely reason for this attitude can be those narrators such as Ibn Hilāl brought in many narrations to the Shiite hadith literature. Ibn Bābeveyh and Sheikh Sadūk reported many narrations that includes Ibn Hilāl in their report chain (the isnad). Among these narrations, they criticized only one. Again, in the 4th century of Hijrī, Numānī, al-Hazzāz, Ibn Qavlaveyh and Mufīd reported many narrations transmitted by Ibn Hilāl. However, none of them mentioned about the negative perception on Ibn Hilāl in any of these narrations. This shows that Ibn Hilāl was not regarded as nāsıbī or ghālī in the eyes of the these scholars. As regards to, Tūsī, in the 5th century after Hijra, claimed that Ibn Hilāl was a ghālī and he was accused of being an adherent to this religion. He narrated in sum fifty narrations that included Ibn Hilāl in the report chain, but Tūsī criticized only three of them because of including Ibn Hilāl. The reason why Ibn Hilāl was accused of being nāsıbī and ghālī, which Shiʻa deemed the worst, was probably related to the political conditions of that period. On the other hand, there is no report that Ibn Hilāl shared a nāsıbī and ghālī thought or had a tendency towards them. It is obvious that if Ibn Hilâl, who has an important place in the eyes of the Shiite community, does not accept the second ambassador of al-Mahdī, and that this would cause discord among the followers. This complex situation was tried to be remedied by letters alleged to have been written by the imams, cursing Ibn Hilâl and ordering them to stay away from him. Later, Ibn Hilāl was accused of being a nāsıbî or ghālī who expressed the attitudes and thoughts that Shiʻa saw the most distant from him. Sadūk first reported the narration that Ibn Hilāl was Nāsıbî. Tūsī, on the other hand, described Ibn Hilāl as ghālī in the 5th century (after hijra). This study tries to reveal that there is no explicit evidence that proves Ibn Hilāl’s nāsıbī or ghālī position. (shrink)

Antalya, which is today’s attraction center with its historical and natural beauties, was described as “a city like heaven” since ancient times. This city hosted many civilisations and states until the 13th century and became an important seaport after The Seljuks took over the region. The Seljuks applied civilization and urbanization policy also in Antalya, like other regions they ruled. The mosques, madrasahs (Islamıc theology institutions), schools, baths, caravansearis (hostels), hospices, and water cisterns in this period changed the structure of (...) the city and paved the way for improvements of public life. During the Ottomans some of these social institutions were kept active while the others no longer served to the public. However, with the construction of new social institutions, urbanization was resumed. The madrasas were generally built near or adjacent to the mosques, and had a significant role in developing the society and cultural structure. Although the madrasas in Antalya were mainly the institutions that maintain the education system, the research on these madrasas mostly focuses on their architectural features. The majority of these madrasas that are not comprehensively studied. Therefore, the functioning structures and the problems of Antalya Madrasas (Antalya, Korkuteli and Elmalı), which are reflected in the archive documents between the 17th and 20th centuries and also both individuals and institutions that had influence on these madrasas are going to be investigated in this study. Thus, this paper will shed more light on Antalya Madrasas.Summary: Antalya city, which was completely under the Seljuk sovereignty during the reign of Sultan Alaeddin Keykubat I (1219-1236), was named as Alâiyye dedicated to the Sultan's name and became an important port city of the Seljuk State after then. In the process of the fall of the Seljuk State and the beginning of the Emirates (Beylikler) period, the city became a land of Teke-Oğulları, a part of a Hamid-oğulları, and in 1390 the city became an Ottoman city after the struggle of Yıldırım Bayazid with Teke-oğuları. Antalya was home to the madrasahs, one of the formal education institutions during both the Seljuk and the Ottoman Empire. The madrasahs were built next to the mosque or in a detached area built by sometimes administrators or statesmen, sometimes by members of the dynasty or by the citizens who were wealthy. In Antalya, both single floor and second floor madrasahs were built. This study based on the documents from Prime Ministry Ottoman Archive, the travel books of İbn Bibi and Evliya Çelebi, the works on Antalya Madrasahs to be determine the madrasah in the districts of Antalya as Korkuteli and Elmalı. In addition to the Seljuk madrasahs such as Imaret Madrasah, Atabey Armagan Madrasah and Karatay Madrasah, there are also some madrasahs belonging to the Ottoman period, in Antalya. As a matter of fact, the madrasahs increased in number in the period of the Ottoman. Antalya madrasahs which are reflected in archival documents for any reason are as follows: “Süleyman Madrasah” located in Hatip Süleyman Street, “Madrasah built by Haci Mahmed” located in Elmali Street, “Hacı Abbaszâde Hacı Süleyman Madrasah” in Süleyman Street, “İsmail Efendi Madrasah” in Tahtapazarı Kızılsaray Street, Kasab Hacı Ahmed Madrasah, Hacı Cafer Ağa Madrasah, Murad Ağa Madrasah, Esir Hacı Ali Madrasah, Hacı Hasan Madrasah,“Madrasah built by Hasan Efendi” in Keçiyalar Street, in the Kadılar Street of Gediz County “Madrasah built by Yusuf Efendi”, “Madrasah built by Hızır Efendi” in Cami-i atik Street, Murat Pasha Madrasah, “Sefer Ağa Madrasah” located outside the city wall, “Büyülü Minaret Madrasah, Hatuniye Madrasah, Sheik Sinan Camii Madrasah located outside the city Wall, In addition to these madrasahs mentioned in some studies in Antalya, it is also stated that there are madrasahs such as Müsellim Madrasah, Kesik Minaret Madrasah, Karakas Madrasah, Varsakli Mehmet Efendi Madrasah, Meydan Madrasah, Surmeli Madrasah, Canmülk Madrasah, Ahi Kız Madrasah, Hacı Naim Efendi Madrasah, Susam Madrasah, Çömlekçi Madrasah, Değirmenönü Madrasah, Ak Mescid Madrasah, Âşık Doğan Madrasah and Çukur Madrasah.According to archive documents, in the sub-district of Antalya, which is used as a plateau or plateau area, some madrasahs were recorded as follows: Pınarbaşı Madrasah, Hızır Efendi Madrasah, Mustafa Efendi Madrasah, Emir Sinaneddin Madrasah, Hacı Menlü (Mevlüt) oğlu Ömer Medrese, Abu Bakr Agha Madrasah, Koca Hafız Medrese, Hacı Mollaoğlu El-Hac Ömer Madrasah, Sheikh İsmail Efendi Madrasah. However, Süleyman Fikri Erten, who works on Antalya, stated that the number of madrasahs is eight as: Haci Ahmet Madrasah of Kalkanlı, Sultan Hatun Madrasah, Koparanzade Hacı Hüseyin Madrasah, Karabayırlı Hacı Hüseyin Madrasah, Kaşlı Ali Efendi Madrasah, Hacı Hüseyin Madrasah, Şalaka Ahmet Madrasah and Oyunyeri Madrasah.The madrasahs built in Elmalı, another distict of Antalya, were as follows: Ketenci Ömer Paşa Madrasah, Esbak Mir-i Ahur Hacı Mehmet Bey Madrasah, Haydar Baba Madrasah, Arifî Ahmed Paşa Madrasah, Hüseyin Efendi Madrasah, Debbağ Baba Madrasah, Şeyh Ümmi Sinan Madrasah, Babazade Hacı Abdurrahman Madrasah, Hacı Şeyh Efendi Madrasah, Mustafa Efendi Madrasah, Hasan Efendi Madrasah, Salih Efendi Madrasah, Halil Efendi Madrasah, Çankırlı Madrasah, Osman Efendi Madrasah and “Mehmet Efendi Madrasah in Örtekiz village”. In addition, two madrasahs, except from these, were also found in the archive documents.A madrasah was built almost at every Street of Antalya and the madrasahs were usually named by the name of their builders. Madrasah students were provided with a certain amount of scholarship to continue their education according to the level of the education in the madrasahs and the level of the courses taught, salaries of the scholars, the status of the builder of the madrasah. The scholars who worked in the madrasahs worked with a document called berat-i sharif and in the case of the disappearance of this document a new berat-i sharif would be prepared by the Shaykh al-Islami. Scholars working without this document were also determined. In the scholar appointments foundation, board of trustees, müfti, and the city regents were very influential. There were also some appointments resulted from death, promotion besides leaving job with their own will. There were some problems with the appointments in Antalya and the foundation revenues to which the madrasah was attached were delivered to certain individuals until these problems were resolved.In madrasahs of Antalya, science was given a great importance and all kinds of monetary issues were tired to be eliminated with donations given to both scholars and students. However, it is observed that madrasahs were involved in some events in Antalya. As a matter of fact, among those who participated in the Şah Kulu Rebellion that took place in 1510-1511, there were also madrasah students and education training had therefore been disrupted for a long time. it is known that the state sent orders to the judges (qadi) in the region consecutively in order to prevent the rebellion. Also during this period some madrasahs were used as the activity center of armed students or people who disguised them.One of the issues that negates the education and training in the madrasahs in Antalya is that in 1890 the immigrants started to be hosted in Antalya and the guests visiting were accommodated in madrasahs as there were no other available places. This situation had been continued for a long time and even telegrams have been sent about the students living on the sidewalks.Another important issue that disrupts education was epidemic diseases. It was reported that too many people died in the district of Istanoz because of smallpox, there was no doctor and the health personnel should go to the region urgently. Despite all the problems experienced in madrasahs, they continued their activities in Antalya and while continuing their activities under the control of foundations in 1826, with the establishment of the Ministry of Foundations, they were connected to this institution. (shrink)

Suyolcu-zāde Nahrī Aḥmad (d.1182/1768-1769) was an important sûfî poet being a member of Ismā‘īl Rūmī branch, the sect of Qādiriyya. He carried out the duty of spiritual and ethical guidance at Qādiriyya Lodge in Tekirdağ. Besides his sûfî character, he was a poet having an extensive knowledge about the theoretical and aesthetical bases of Dīwān literature. The only original copy of Nahrī’s Dīwānçe including his poems registered in the Vatican Library, Turkish Manuscripts, nr. 235. There are forty-five Turkish, twelve Arabic (...) and three Persian poems by Nahrī in this copy. The goal of this article is to present the formal and contextual features of Nahrī’s poems in Dīwānçe in the light of the analysis on some poems that we chose. Any study was not found about the poet’s life and poems in the literature review we made. In this study, poems are classified according to the verse form and the language, and the number of couplets, type of prosody, form, style and content of the chosen poems are evaluated accordingly. This study has importance in terms of providing insight about the Religious-Sûfîstic belief in the region and period of Nahrī Aḥmad who was a sûfî poet and a member of Qādiriyya sect. In addition, the study gives information about many important influencers of the period, particularly Niyāzī-i Miṣrī and inform the readers about these influencers’ and sûfîs’ effects on Nahrī’s poems and ideas. The study also makes contribution to determining literary-sûfistic terminology of 18th century.Summary: Suyolcu-zâde Nahrī Aḥmad (d.1182/1768-1769) was a member of Qādiriyya Dervish Convent in Tekirdag where he was born. He became the head sheikh of this convent following his father Sheikh Muḥammad Efendi and worked for the convent in several ways. Nahrī Aḥmad moved back to his hometown in 1182/1768-1769 after completing his Hajj duty and died soon after that. Nahrī had two works according to Osmanlı Müellifleri (Ottoman Authors) and it is stated that the first one of these two works is about “unity of existence”. It should be mentioned that we haven’t found a copy of this work yet. The other work of Nahrī is his Dīwānçe, which includes his poems. The only copy of this significant work is registered in Vatican Library, Turkish Manuscripts, nr. 235. In this study, we had the chance to determine a third work of Nahrī which has never been mentioned in the related literature. This third work that we determined is based on the information in an Arabic poem on the page 21a of the poet’s Dīwānçe. This book that we determined is an interpretation book completed in 1166/1752-53 but Nahrī Aḥmad didn’t mention the name of the work. Nahrī Aḥmad was a spiritual guide and sufi, and he was assigned to the duty of showing the true path in dervish lodge following his madrassa education, learning Qādiriyya lodge’s morals and methods and completing his “spiritual journey”. Besides these, he was a significant poet who could write poems in Arabic, Persian and Turkish languages and he was literary competent who knew the theoretical and aesthetic rules of Dīwān literature and used these features professionally in his works. When Nahrī’s poems are analyzed, it can be seen that he adopted the understanding of existence, knowledge and belief based on Islamic Sufism. Besides, it can be seen that he internalized the significant Religious-Sufi Turkish literature figures including especially Yūnus Emre.In the copy of his Dīwānçe, registered in Vatican Library, there are forty-five Turkish, twelve Arabic and three Persian poems. There are two other poems that weren’t written by Nahrī in the same work. These poems were written by a poet with penname of ‘Ᾱrif in the period when Nahrī’s son Muḥammad Muṣlih al-Dīn was the head sheikh in the same Dervish convent. These historical poems are significant as they describe the re-building of ruined Tekirdag Qādiriyya convent after Nahrī’s period. The goal of this article is to present the formal and contextual features of poems in Nahrī’s Dīwānçe on the basis of chosen poems. As far as we could determine, there is no other study on Nahrī’s works. Nahrī’s Dīwānçe wasn’t a kind of rearranged work of collected poems. Therefore, we classified the poems in terms of the form and language and evaluated the number of couplets, aruz prosody, shape, type and content. Poems of Nahrī in Dīwānçe in terms of verse style are: Four Turkish, three Arabic, one Persian ode, one Turkish compounded stanza, seventeen Turkish, nine Arabic and one Persian major stanza, three Turkish five-line stanzas, two Turkish pentastichs, eighteen Turkish and one Persian lyric.Nahrī Aḥmad wrote five-line stanzas for three of Niyāzī-i Miṣrī’s lyrics and one of Bāqī’s lyrics. He wrote parallel poems about one pentastich, one lyric and one other poem written in a specific style of blank verse of Niyāzī-i Miṣrī. Besides, there is also an original poem that is quite unique in the work. Nahrī wrote five couplets before each verse in Niyāzī-i Miṣrī’s ode which resulted in the creation of a common ode. Poems in Dīwānçe are contextually religious-Sufi based. ‘Abd al-Qādir al-Jīlānī, Ismā‘īl Rūmī who was the founder of the order of Rūmiyya branch and other sheikhs of Qādiriyya dervish order are the main names mentioned in the poems. One other significant point in Nahrī’s poems is that he had a deep love and respect for Niyāzī-i Miṣrī. There are praises, quintets and parallel poems about Miṣrī in Dīwānçe which shows Niyāzī-i Miṣrī’s effect on his work. This effect is so great that it covered not only the content but also there are the signs of the effect in terms of metaphoric language, words and verses. It can be said that ‘Abd al-Qādir al-Jīlānī and Niyāzī-i Miṣrī, a member of Khalwatī order, were two significant names that surrounded the mental world of Nahrī, located in the texture of his poems and gave characteristic features to his works. There is a great number of historical poems in Nahrī’s Dīwānçe. He wrote twenty-six historical verses about various historical issues such as birth and death, construction of mosque, dervish monastery, zawiya, pavilion, repairing of mansion, renovation of dervish convent, enthronement of Sultan and appointment of Grand Vizier. Also, there are some other important parts in Nahrī’s Dīwānçe such as invocation, praise and self-adulation.Although there are not many poems in the previously mentioned copy in Vatican Library, there are various names mentioned in these poems. When these poems are analyzed, it can be seen that there are the names of some prophets, some companions of Prophet Muḥammad such as ‘Alī, Ja‘far al-Sādiq, some Persian legendary characters such as Afrāsiyāb, Rustem and Anūshirwān, some Sufi names such as Manṣūr al-Hallaj, Jalāl al-Dīn Rūmī, Shams al-Dīn of Tabrīz, Ḥācī Bektash Velī, Ibn al-‘Arabī and Bāyazīd al-Bisṭāmī, philosopher Galen and famous love heroes Laylā and Majnūn. That is to say, the poet has a rich world of references. On the other hand, there are the names of some works mentioned in Dīwānçe. Epistle of Niyāzī-i Miṣrī named Devre-i ‘Arshiyya, and Ibn al-‘Arabī’s al-Futūhāt al-Makkiyya are the other names mentioned in the work. Name of the places included in Nahrī’s poems are: Aden, Aqmescit, Baghdad, Baghcesaray, Baṭḥā, Balkh, Dimashq, Ḥijāz, Iraq, Iran, Cairo, Ken‘ān, Karbalā, Qılburun, Crimea, Kirmān, Egypt, Nemce, Rūm, Sanaa, Shām, Yemen. This study has importance in terms of providing insight about the religious-sûfî belief in the region and period of Nahrī Aḥmad who was a sûfî poet and a member of Qādiriyya sect. In addition, the study gives information about many important influencers of the period, particularly Niyāzī-i Miṣrī. Moreover, it informs the readers about these influencers’ and sûfîs’ effects on Nahrī’s poems and ideas. The study also makes contribution to determining literary-sûfistic terminology of 18th century. (shrink)

This paper argues that evidential decision theory is incompatible with options having objective values. If options have objective values, then it should always be rationally permissible for an agent to choose an option if they are certain that the option uniquely maximizes objective value. But, as we show, if options have objective values and evidential decision theory is true, then it is not always rationally permissible for an agent to choose an option if they are certain that the option uniquely (...) maximizes objective value. (shrink)

In What's the Use? Sara Ahmed continues the work she began in The Promise of Happiness and Willful Subjects by taking up a single word--in this case, use--and following it around. She shows how use became associated with life and strength in nineteenth century biological and social thought and considers how utilitarianism offered a set of educational techniques for shaping individuals by directing them toward useful ends. Ahmed also explores how spaces become restricted to some uses and users (...) with specific reference to universities. She notes, however, the potential for queer use: how things can be used in ways that were not intended or by those for whom they were not intended. Ahmed posits queer use as way of reanimating the project of diversity work as the ordinary and painstaking work of opening up institutions to those who have historically been excluded from them. (shrink)

Introduction: find your way -- Orientations toward objects -- Sexual orientation -- The orient and other others -- Conclusion: disorientation and queer objects.

We revisit the flight-to-quality and flight-from-quality occurrences vis-à-vis the stock-bond nexus across differing investment time scales in the COVID-19 era, using a novel technique hinged on a denoised frequency-domain transfer entropy. Our findings divulge that flights, both FTQ and FFQ, could be attained during stress periods. Generally, in the intermediate term of the COVID-19 pandemic, both Islamic and conventional bonds could act as safe havens, diversifiers, and hedges for international equities, and the same could be observed for international equities. We (...) reiterate empirically that flights may improve the financial system’s stability and robustness by allowing diversity to be effective when it is most required. The findings have financial and portfolio implications for investors considering how to deploy their investments in the COVID-19 era. Our findings may impact policymakers’ responses to changes in various asset classes, allowing them to better monitor financial markets and adjust macroeconomic policies. (shrink)

Differences That Matter challenges existing ways of theorising the relationship between feminism and postmodernism which ask 'is or should feminism be modern or postmodern?' Sara Ahmed suggests that postmodernism has been allowed to dictate feminist debates and calls instead for feminist theorists to speak (back) to postmodernism, rather than simply speak on (their relationship to) it. Such a 'speaking back' involves a refusal to position postmodernism as a generalisable condition of the world and requires closer readings of what postmodernism (...) is actually 'doing' in a variety of disciplinary contexts. Sara Ahmed hence examines constructions of postmodernism in relation to rights, ethics, subjectivity, authorship, meta-fiction and film. (shrink)

Trust features prominently in a number of policy documents that have been issued in recent years to facilitate data sharing and international collaboration in medical research. However, it often remains unclear what is meant by ‘trust’. By exploring a concrete international collaboration between Denmark and Pakistan, we develop a way of unpacking trust that shifts focus from what trust ‘is’ to what people invest in relationships and what references to trust do for them in these relationships. Based on interviews in (...) both Pakistan and Denmark with people who provide blood samples and health data for the same laboratory, we find that when participants discuss trust they are trying to shape their relationship to researchers while simultaneously communicating important hopes, fears and expectations. The types of trust people talk about are never unconditional, but involve awareness of uncertainties and risks. There are different things at stake for people in different contexts, and therefore it is not the same to trust researchers in Pakistan as it is in Denmark, even when participants donate to the same laboratory. We conclude that casual references to ‘trust’ in policy documents risk glossing over important local differences and contribute to a de-politicization of basic inequalities in access to healthcare. (shrink)

The unified framework for addiction (UFA) formulated by Redish et al. is a tour de force. It uniquely predicts that there should be multiple addiction syndromes and pathways – a diversity that would reflect the complexity of the mammalian brain decision system. Here I explore some of the evolutionary and developmental ramifications of UFA and derive several new avenues for research.

Apart from the stylistic and cognitive studies which have already been done separately on Miller’sThe Crucible, this paper provides a new insight into the play and its system of characterization by integrating these approaches. To this end, the paper draws on Jonathan Culpeper’s cognitive stylistic theory of top-down and bottom-up processes in literary text comprehension and characterization. Based on this holistic framework, the paper takes advantage of such stylistic tools as speech acts, the Cooperative Principle and politeness theory to examine (...) features of the language used by the characters Proctor and Danforth. In this regard, the article assimilates those linguistic elements with the embedded schemata within the play. Consequently, the study reveals that Proctor’s complex characterization does not coincide with the readers’ schema and thus they form their impression of his character based on piecemeal integration. On the other hand, Danforth’s character reinforces the readers’ schema about a representative of the church discourse and thus they comprehend his character on the basis of confirmatory categorization. The paper concludes that while Proctor and Danforth have a passive existence in the text or in people’s minds, it is only in the interaction between their language and the readers’ minds that they come into existence. (shrink)

In recent years, scholars have sought to investigate the impact that ethical leaders can have within organisations. Yet, only a few theoretical perspectives have been adopted to explain how ethical leaders influence subordinate outcomes. This study therefore draws on social rules theory (SRT) to extend our understanding of the mechanisms linking ethical leadership to employee attitudes. We argue that ethical leaders reduce disengagement, which in turn promotes higher levels of job satisfaction and organisational commitment, as well as lower turnover intentions. (...) Co-worker social undermining is examined as a moderator of the relationship between ethical leadership and disengagement, as we suggest that it is difficult for ethical leaders to be effective when co-worker undermining prevails. To test the proposed model, questionnaires were administered to 460 nurses in Romanian hospital settings over three time points separated by two-week intervals and the hypotheses were tested using generalised multilevel structural equation modeling (GSEM) with STATA. The findings revealed that ethical leadership has a beneficial effect on employee attitudes by reducing disengagement. However, the relationship between ethical leadership and disengagement was moderated by co-worker social undermining, such that when undermining was higher, the significance of the mediated relationships disappeared. These results suggest that while ethical leaders can promote positive employee attitudes, their effectiveness is reduced in situations where co-worker undermining exists. (shrink)

Buildings energy consumption is growing gradually and put away around 40% of total energy use. Predicting heating and cooling loads of a building in the initial phase of the design to find out optimal solutions amongst different designs is very important, as ell as in the operating phase after the building has been finished for efficient energy. In this study, an artificial neural network model was designed and developed for predicting heating and cooling loads of a building based on a (...) dataset for building energy performance. The main factors for input variables are: relative compactness, roof area, overall height, surface area, glazing are a, wall area, glazing area distribution of a building, orientation, and the output variables: heating and cooling loads of the building. The dataset used for training are the data published in the literature for various 768 residential buildings. The model was trained and validated, most important factors affecting heating load and cooling load are identified, and the accuracy for the validation was 99.60%. (shrink)

You should rather play hide-and-seek against someone who cannot predict where you hide than against someone who can, as the article illustrates in connection with a high-stakes example. Causal Decision Theory denies this. So Causal Decision Theory is false.

Abstract: Background: In spite of the fact that computers continue to improve in speed and functions operation, they remain complex to use. Problems frequently happen, and it is hard to resolve or find solutions for them. This paper outlines the significance and feasibility of building a desktop PC problems diagnosis system. The system gathers problem symptoms from users’ desktops, rather than the user describes his/her problems to primary search engines. It automatically searches global databases of problem symptoms and solutions, and (...) also allows ordinary users to contribute exact problem reports in a structured manner. Objectives: The main goal of this Knowledge Based System is to get the suitable problem desktop PC symptoms and the correct way to solve the errors. Methods: In this paper the design of the proposed Knowledge Based System which was produced to help users of desktop PC in knowing many of the problems and error such as : Power supply problems, CPU errors, RAM dumping error, hard disk errors and bad sectors and suddenly restarting PC. The proposed Knowledge Based System presents an overview about desktop PC hardware errors are given, the cause of fault are outlined and the solution to the problems whenever possible is given out. CLIPS Knowledge Based System language was used for designing and implementing the proposed expert system. Results: The proposed PC desktop troubleshooting Knowledge Based System was evaluated by IT students and they were satisfied with its performance. (shrink)

Corporate social responsibility has become a very common buzz word in the field of marketing since many years. This empirical paper assesses the attitude of devout and nondevout customers towards CSR in the context of a religious society. As making clear distinction between devout and nondevout customers may have associated measurement problems in a single-religion-dominated country, this paper initiates the discussion of peculiarity between two important religiosity measures, that is, observation based and solicited. A hypothetical story board with embedded CSR (...) information in a scenario supporting a religious cause is presented to the highly and less religious subjects in text written form. The scenario is followed by questions pertaining to their religious behaviors and attitude towards the company in question. The results illustrate that highly religious customers show slightly greater preference towards CSR as compared to less religious customers and the observation-based religiosity measure has a tendency of more reliability if the researchers have deep cultural and religious know-how about a specific society. Results of this study might help international marketers about choosing a particular cause under its umbrella CSR activities particularly when entering in a highly religious society dominated by a single religion. (shrink)

The primary and secondary sources of Islamic law often assume a binary distinction between ijtihād and taqlīd, ignoring a third level of engagement with the sources, which was conceptualized by some jurists as forming a distinct category. In this article I discuss the evolution of the terms ijtihād, taqlīd, and ittibāʿ, using a conceptual-historical approach. I argue that the use of taqlīd to mean “precedent-following” did not emerge as a technical term until after the time of al-Shāfiʿī. The distinction between (...) precedent-following and verifiable-following did not appear in legal discourse until the time of Aḥmad b. Ḥanbal. I also demonstrate that there were three approaches to these terms in legal discourse after the time of Ibn Ḥanbal, with three groups of jurists defining them in ways that advanced their different visions of law-making. I conclude with a discussion of the debate over the meanings of these terms in the eighteenth and nineteenth centuries. (shrink)

The research assessment exercise forms the basis for determining the funding of higher education institutions in the UK. Monies are distributed according to a range of performance criteria, the most important of which is “research outputs”. Problems to do with publication misconduct, and in particular, issues of justice in attributing authorship, are endemic within the research community. It is here argued that the research assessment exercise currently makes no explicit attempt to address these concerns, and indeed, by focusing attention on (...) research outputs, may actually be fostering such ethical problems. (shrink)

The present research applies Michel Foucault's perspectives on discipline and punishment to Steve Hamilton's novel The Lock Artist, exploring the criminal subjectivity of the protagonist beyond the binary of good and evil. Through textual analysis, the study examines the norms, upbringing, and circumstances that shape the protagonist's identity as a deviant and criminal. The research also investigates the role of confession as a tool of the modern state in altering the subjectivity of its subjects. The findings suggest that deviance and (...) illegality are social constructs, created and maintained by power structures. The study highlights how society defines deviance and the state defines illegality, leading individuals down a path of criminalization. This research provides insight into the ways power operates to shape an individual’s subjectivity, particularly in relation to criminality, and offers a critical analysis of the ways the modern state exercises control over its subjects. For useful explanation and analysis of criminal subjectivity, Michel Foucault’s book ‘discipline and punishment’ has been referred. This article discusses the norms, upbringing, and circumstances of the protagonist and tries to explore his subjectivity as a criminal beyond the paradigm of good and evil. It elaborates those factors which constitute his identity as a deviant and then as a criminal. Also, this research discusses the role of confession as a tool of the modern state to alter the subjectivity of its subject. (shrink)

Dear editorOrgans transplantation is the solution for many end stage insufficiencies, but organ shortage is still matter of debate. As a consequence, organ procurement (OP) remains currently the best way to provide organs in western countries. Besides, the news of the death of a loved one, especially when he is young and dies in violent circumstances, can be a devastating event for families. In those conditions, the process of donation request from the coordinators may be difficult and requires experience and (...) “tact”. Despite these precautions, refusals are not rare.An 18 year-old-patient was transported in shock after a car accident to our hospital. Emergent laparotomy was performed for mesenteric and hepatic trauma requiring liver packing. She also presented a cervical and cerebral trauma with a fast deterioration of the neurological status. A tentorial herniation was quickly suspected. The family had been contacted and the severity of the situation explained without mentioning brain. (shrink)

The hypothesis that word representations are emotionally impoverished in a second language (L2) has variable support. However, this hypothesis has only been tested using tasks that present words in isolation or that require laboratory-specific decisions. Here, we recorded eye movements for 34 bilinguals who read sentences in their L2 with no goal other than comprehension, and compared them to 43 first language readers taken from our prior study. Positive words were read more quickly than neutral words in the L2 across (...) first-pass reading time measures. However, this emotional advantage was absent for negative words for the earliest measures. Moreover, negative words but not positive words were influenced by concreteness, frequency and L2 proficiency in a manner similar to neutral words. Taken together, the findings suggest that only negative words are at risk of emotional disembodiment during L2 reading, perhaps because a positivity bias in L2 experiences ensures that positive words are emotionally grounded. (shrink)

The essay presents a novel counterexample to Causal Decision Theory (CDT). Its interest is that it generates a case in which CDT violates the very principles that motivated it in the first place. The essay argues that the objection applies to all extant formulations of CDT and that the only way out for that theory is a modification of it that entails incompatibilism. The essay invites the reader to find this consequence of CDT a reason to reject it.

We show that it is impossible to define a substitution operator for arbitrary representable cylindric algebras that agrees in its basic properties with the notion of substitutions introduced for dimension complemented algebras.

Historically, most Darul Ulooms in South Africa have been modelled along the curriculum of Darul Uloom Deoband in India, which was established in 1866, and there is a need for reforming the curriculum in a world that has evolved over time. In recent years, the role of the Darul Uloom has become more crucial as more students, both nationally and internationally, are now studying at the South African Darul Ulooms. This research article aims to propose some reforms to the current (...) Deoband curriculum adopted by some of these South African Darul Ulooms. CONTRIBUTION: This proposal suggests applying themes from Al-Mawwaq's work to foster reforms to the curriculum, which will enhance and produce scholars who are more tolerant and able to deal with the changing circumstances, both nationally and internationally. (shrink)

Medieval Muslim scholars were challenged with squaring their conceptions of prophetic infallibility with reports that Muhammad disobeyed revelatory commands from God. The manner in which they rehabilitated the prophetic image in these cases had corresponding repercussions in the fields of jurisprudence, theology, and legal theory. The present article uses the case of Q. 8:67 to demonstrate the intertwined nature of the Islamic sciences and the stakes involved when delimiting the prophetic ability to err and/or disobey God.

Examinations form part of the assessment processes that constitute the basis for benchmarking individual educational progress, and must consequently fulfill credibility, reliability, and transparency standards in order to promote learning outcomes and ensure academic integrity. A randomly selected question examination is considered to be an effective solution to mitigate sharing of questions between students by addressing replicated inter-examination questions that compromise examination integrity and sequential intra- examination questions that compromise examination comprehensivity. In this study, a Monte Carlo approach was used (...) to design six examination schemes for the purpose of generating and evaluating 600 RSQEs in order to investigate the effects of RSQE design on replicated inter-examination and sequential and intra-examination questions. Results revealed that the number of randomly selected questions from the pool and the number of sub-pools inversely affected the replication and sequencing of the examination questions. Thus, by designing the RSQE in many sub-pools, in equivalence to the number of examination questions and selecting only one question from each sub-pool, and updating the sub-pools after each examination, the passing of information can be prevented, ensuring the integrity of the examinations. (shrink)

Despite the persistence of the theoretical model of the cathartic theory in psychoanalysis, it is not what we practice clinically. Freud’s Other Theory of Psychoanalysis deals with eliciting that other unarticulated theory from the Freudian text to replace the catharsis theory and open the theoretical impasse it created.

"The Uncertain Science" argues that sociology has not freed itself from the influence of philosophy, and specifically from the search for certainty. This "foundationalism" which is characteristic of Western thought has influenced both the method adopted by sociologists, and their research practices. The authors criticize sociology for its formalism, arguing that this blunts the radicalism of its project. To regain the radical and critical edge implicit in sociology, it is necessary to adopt a comparative and historical approach which interprets social (...) science as part of societal learning. In the first part of the book the authors trace formalism to central positions in Western philosophy and examine its impact on historiography, evolutionary social thought and positivist sociology. In the second part they examine the tensions between formalism and social theory in the work of Levi Strauss and Habermas. In part three they compare modernization theory to more recent descussions of "modernity" and "postmodernity", and show the elements of continuity between these apparently contrary positions. This book should be of interest to undergraduates in sociology and philosophy. (shrink)