This paper provides a critical review of economic outcome metrics used in healthcare value assessment, emphasizing the evolving landscape of resource allocation, patient-centered approaches, and standardization efforts. With healthcare costs rising globally, the efficient allocation of limited resources is essential. Metrics like Quality-Adjusted Life Years (QALYs), Disability-Adjusted Life Years (DALYs), Incremental Cost-Effectiveness Ratios (ICERs), and Cost-Benefit Analysis (CBA) are central to guiding funding decisions, influencing insurance coverage, and shaping treatment prioritization. Emerging trends, such as the integration of artificial intelligence (AI) (...) and big data, are enhancing the precision of these assessments, while patient-centered metrics underscore the importance of patient satisfaction and quality of life. Additionally, there is a growing push for the standardization of these metrics to create consistent frameworks across diverse health systems. This paper explores case studies, practical applications, and future directions to provide insights into how healthcare systems can adopt more effective, globally aligned economic assessments. (shrink)

Background: Context: Digital health interventions have become essential instruments in contemporary medicine, providing viable means of improving patient outcomes and healthcare provision. The goal of this study is to examine the impact, difficulties, and potential future directions of digital health interventions across a range of healthcare situations by synthesizing results from 12 carefully chosen studies. Aim: This study's objective is to thoroughly examine and summarize the body of research on digital health interventions, with an emphasis on acceptance and utilization as (...) well as implementation and efficacy. Method: Twelve pertinent papers published between 2016 and 2024 were found after a thorough search of electronic databases. Numerous digital health interventions were covered by these research, such as remote monitoring systems, telemedicine, and mobile applications. In order to find common themes, sub-themes, and patterns among the chosen research, thematic analysis was used in the data synthesis process. Results: A number of important themes emerged from the thematic analysis, including interoperability problems, patient engagement, healthcare provider acceptability, regulatory concerns, and usability issues. The sub-themes that fell under these categories emphasized the variables that affect the uptake and efficacy of digital health interventions. Conclusion: The synthesis of data emphasizes how digital health initiatives can increase clinical results, improve patient care, and streamline the delivery of healthcare. But in order to fully reap the benefits, major obstacles like interoperability problems, regulatory difficulties, and usability impediments need to be solved. The recommendations put forth aim to promote innovation and evidence-based practice in digital health by stressing user-centered design, improving digital literacy among medical practitioners, and encouraging interdisciplinary collaboration. (shrink)

Purpose: The purposes of this study were to investigate the relationship between dental anxiety amongst pregnant women and their dental attendance patterns, considering various sociodemographic factors, at health centers in the Kingdom of Saudi Arabia. Materials and Methods: Participants in this cross-sectional descriptive study were 386 pregnant women seeking care at Saudi Ministry of Health centers. A validated version of the Modified Dental Anxiety Scale (MDAS) was used to measure dental anxiety. Questionnaires including background data and dental anxiety were used (...) and clinical data were collected. The association between oral health literacy and dental anxiety was evaluated with Spearman’s correlation coefficient. A multiple linear regression model with dental anxiety (MDAS score) as the dependent variable was developed to investigate further the relationship dental anxiety amongst pregnant women and their dental attendance patterns. Results: The prevalence of dental anxiety was very anxious (3.595). According to a multiple binary logistic regression model, previous experiences with dentists, household income, educational level, number of times and months of pregnancy, and the perception that oral care should be avoided during pregnancy were independently associated with dental anxiety. Conclusions: Dental anxiety in pregnant women is linked to social and psychological factors, in addition to oral health. Specifically, prior experiences with dentists, attitudes toward dental care, and general fear appear to have the strongest influence on dental anxiety. The prevalence of dental anxiety was high among this sample of pregnant women. The study shows that dental care providers need to pay attention to providing a supportive dental care situation, where patients should not experience pain. There is a need to understand the psychological factors associated with dental care procedures. (shrink)

Primary healthcare plays a fundamental role in advancing public health, and the evaluation of its effectiveness is crucial part for ongoing enhancement and evolution. The escalating prevalence of non-communicable diseases is placing significant burden on the healthcare resources of both developed and developing countries. The aim of this study is to evaluate the financial efficiency and quality of care provided through telemedicine in virtual clinics compared to traditional clinical visits for chronic patients attending Primary Healthcare Centers (PHCs) in Makkah, Saudi (...) Arabia. This research is using an analytical cross-sectional study design, and it included all adults registered in the HIS for 2023 with DM or HTN. The researcher compared in-person and virtual visit costs and some of the health outcomes. The study included 106,828 participants, with 392,441 visits to Primary Health Centers. The distribution was 52.12% male and 47.88% female, with 53.89% having DM and 46.11% HTN. Education level significantly influences visit preferences (p = 0.003), with higher educated participans evenly splitting between in-person and virtual visits, while those with no literacy favored in-person visits. Significant cost differences were observed between in-person and virtual visits (p <.001), with in-person visits incurring higher lab test counts and costs. In conclusion, our findings show that virtual visits and telehealth services have lower costs compared to the in-person consultations, with almost identical health outcomes for both groups. Which indicates that the virtual and in-person consultations have comparable quality. (shrink)

Background: It is often necessary to differentiate cutaneous signs of adverse medication reactions from other similar appearances. Because patients frequently fail to recognize the connection between drug consumption and ensuing cutaneous manifestations, early detection of these responses is imperative. Purpose: Investigating the prevalence of Cutaneous Adverse Drug Reactions (CADRs) at a teaching hospital for tertiary care is the goal of this study. Methods: A self-reporting technique was used to select cases in a prospective, observational trial that lasted six months in (...) Saudi German hospital in Jeddah. The following categories applied to Cutaneous Adverse Drug Reactions: definite, potential, and probable. Results: The most common cutaneous manifestation of ADRs (42.85%) was maculopapular rash, which was linked to antimicrobials (48.30%) and nonsteroidal anti-inflammatory drugs (21.90%) during the study period, which resulted in 91 cases of Cutaneous Adverse Drug Reactions. Conclusion: Since cutaneous adverse drug reactions are common, raising awareness of them is crucial to diagnosing and preventing them. (shrink)

BackgroundClinical genomic professionals are increasingly facing decisions about returning incidental findings (IFs) from genetic research. Although previous studies have shown that research participants are interested in receiving IFs, yet there has been an argument about the extent of researcher obligation to return IFs. We aimed in this study to explore the perspectives of clinical genomics professionals toward returning incidental findings from genomic research.MethodsWe conducted a national survey of a sample (n = 113) of clinical genomic professionals using a convenient sampling. (...) A self-administered questionnaire was used to explore their attitudes toward disclosure of IFs, their perception of the duties to return IFs and identifying the barriers for disclosure of IFs. A descriptive analysis was employed to describe participants' responses.ResultsSixty-five (57.5%) respondents had faced IFs in their practice and 31 (27.4%) were not comfortable in discussing IFs with their research subjects. Less than one-third of the respondents reported the availability of guidelines governing IFs. The majority 84 (80%) and 69 (62.7%) of the study participants indicated they would return the IFs if the risk of disease threat ≥ 50% and 6–49%, respectively and 36 (31.9%) reported they have no obligation to return IFs.ConclusionClinical genomics professionals have positive attitudes and perceptions toward the returning IFs from genomic research, yet some revealed no duty to do so. Detailed guidelines must be established to provide insights into how genomics professionals should be handled IFs. (shrink)

Background: Health systems globally face ncreasing challenges from health crises and epidemic threats, necessitating the pivotal role of epidemiological teams in emergency response. This study investigates the significance of collective competence within these teams, focusing on their ability to collect, analyze, and manage laboratory data effectively. Methods: A cross-sectional descriptive study design was used to survey epidemiological teams in Saudi Arabia. A structured questionnaire was developed based on existing literature and distributed electronically to participants. Data analysis was performed using the (...) Statistical Package for the Social Sciences (SPSS), using descriptive and inferential statistics to summarize participant characteristics and explore associations between variables. Results: A total of 208 epidemiological teams member completed the questionnaire, yielding insights into their The Role of Collective Competence in Epidemiological Teams. The findings reveal high levels of agreement regarding the effectiveness of management approaches, knowledge sharing, and team collaboration, with the average score exceeding 4.0 on a 5-point scale. Notably, team efficacy was found to significantly enhance the efficiency of laboratory data collection and analysis, accounting for approximately 25.9% of the variance in efficacy. Discussion: These findings underscore the need to invest in developing team competencies within epidemiological teams to improve emergency response capabilities. The study provides practical insights into enhancing team collaboration and coordination, ultimately contributing to more effective public health interventions in future health crises. (shrink)

In reliability engineering and lifetime analysis, many units of the product fail with different causes of failure, and some tests require stress higher than normal stress. Also, we need to design the life experiments which present methodology for formulating scientific and engineering problems using statistical models. So, in this paper, we adopted a partially constant stress accelerated life test model to present times to failure in a small period of time for Gompertz life products. Also, considering that, units are failing (...) with the only two independent causes of failure and tested under type-I generalized hybrid censoring scheme the data built. Obtained data are analyzed with two methods of estimations, maximum likelihood and Bayes methods. These two methods are used to construct the point and interval estimators with the help of the MCMC method. The developed results are measured and compared under Monte Carlo studying. Also, a data set is analyzed for illustration purposes. Finally, some comments are presented to describe the numerical results. (shrink)

Universities contribute to shaping the identity of a nation with their major university social responsibility in addition to their academic purposes and corporate strategies. In Saudi Arabia with Vision 2030, universities are facing a transformation in adapting to the societal changes and implementing a socially responsible management, considering the satisfaction of their most important stakeholders and the quality of services offered to them. This study aims to explore how USR fulfills the societal changes in Saudi Arabia from the perspective of (...) university students in addition to inspecting USR’s relationships with the students’ satisfaction and the quality of services offered to them. A self-report study was conducted with 350 undergraduate students in the Faculty of Social Sciences in a Social Work program at a University in the Western region of Saudi Arabia. An inside–outside map of USR was applied to investigate the relationships among USR’s aspects. The study results demonstrated a moderate level of agreement by students toward the university’s fulfillment of its USR, quality of services offered to them, and their satisfaction. In contrast, the results of a regression analysis revealed that all USR aspects could explain only 13% of the students’ satisfaction. Legal responsibilities, among all USR aspects, exhibited the highest influence on students’ satisfaction. Gender differences existed in favor of female students’ perceptions toward the university’s fulfillment of its USR. The I–O map provided interesting insights to interpret the correlations among all USR aspects under the influence of societal changes that have occurred under Saudi Vision 2030. (shrink)

Ankara Üniversitesi İlahiyat Fakültesi öğretim üyelerinden Prof. Dr. İrfan Aycan’ın hazırlamış olduğu bu eser, İslâm tarihinin ilk hanedan devleti olan Emevilerin kurucusu Mu’âviye b. Ebû Süfyân’ın hayatı, şahsiyeti, idari ve siyasi yükselişini konu almıştır. Ayrıca İslâm yönetim anlayışına getirmiş olduğu saltanat sisteminin kritiğini yaparak, Mu’âviye’nin günümüze kadar süregelen tartışmalı kişiliğini kaynaklar eşliğinde değerlenirmiştir. Emeviler Mu’âviye’nin müesses İslâmi düzene ters olarak getirmiş olduğu veliahtlık sistemiyle doksan sene hüküm sürmüşlerdir. İktidarlarında ellerindeki devlet gücünü kaybetmemek için her yola başvurmuşlardır. Kerbelâ vakasında Hz. Hüseyin’in (...) ve diğer zamanlarda Hucr b. Adiy ve Zeyd b. Ali gibi şahsiyetlerin katledilmeleri kurmuş oldukları veliahtlık siteminin sonuçlarındandır. Zamanın olaylarının anlaşılması ve sağlıklı bir kritiğinin yapılabilmesi için Mu’âviye’nin hayatının öğrenilmesi gerekmektedir. Tanıtımını yapacağımız kitabın asıl amacının bu olduğunu söyleyebiliriz. (shrink)

Justice has a high status in Islamic societies, and as one of the most important human ideals, has long been the focus of thinkers and researchers. In fact, when the citizens do not understand the presence of justice in the behaviour of the officials of their society, their trust in the current procedures, and consequently the public participation will be affected. Considering the importance of the subject, the present study has been conducted with the aim of investigating the effect of (...) perception of justice on citizens’ trust and participation in the creation of a democratic Islamic society. The statistical population of this research included 3578 Indonesian Muslim citizens in 2022, and the research questionnaires were distributed among them. Data analyses were done using Statistical Package for the Social Sciences (SPSS) and Linear Structural Relations (LISREL) statistical software. The results of statistical analyses indicated that the perception of Islamic justice does not have a significant effect on the participation of Muslims in creating a democratic Islamic society. In addition, the perception of Islamic justice has a positive effect on the trust in officials of the Islamic society. Moreover, trust in the officials of the Islamic society positively affects the citizens’ participation in creating a democratic Islamic society.Contribution: According to the results of this research, it is necessary for the officials of the Islamic society to use all their efforts in creating a justice-oriented Islamic society in order to create trust among the citizens, and to involve Muslims in development decisions and to establish democratic Islamic society. (shrink)

Deaf-mute people have much potential to contribute to society. However, communication between deaf-mutes and non-deaf-mutes is a problem that isolates deaf-mutes from society and prevents them from interacting with others. In this study, an information technology intervention, intelligent gloves (IG), a prototype of a two-way communication glove, was developed to facilitate communication between deaf-mutes and non-deaf-mutes. IG consists of a pair of gloves, flex sensors, an Arduino nano, a screen with a built-in microphone, a speaker, and an SD card module. (...) To facilitate communication from the deaf-mutes to the non-deaf-mutes, the flex sensors sense the hand gestures and connected wires, and then transmit the hand movement signals to the Arduino nano where they are translated into words and sentences. The output is displayed on a small screen attached to the gloves, and it is also issued as voice from the speakers attached to the gloves. For communication from the non-deaf-mutes to the deaf-mute, the built-in microphone in the screen senses the voice, which is then transmitted to the Arduino nano to translate it to sentences and sign language, which are displayed on the screen using a 3D avatar. A unit testing of IG has shown that it performed as expected without errors. In addition, IG was tested on ten participants, and it has been shown to be both usable and accepted by the target users. (shrink)

Economic burden of private supplementary tutoring is increasing around the world. Demand for private supplementary tutoring, contributing factors, and their effects are investigated in the study. For this purpose, data were collected through questionnaire, and multistage non-probability technique was used. Hurder model was used to find the factors affecting demand for private supplementary tutoring at the higher secondary level. Linear regression model was used to find the economic burden of family and factors affecting the demand for private tutoring. The findings (...) showed that several factors have a significant effect on the demand for private supplementary tutoring, and some of them significantly impact on the economic burden. The study recommends regulating the market of shadow education because of differentiated tuition fee in different tuition centers to cut down the burden of private tutoring for households. (shrink)

The aim of this study was threefold: First, to examine the dimensionality of the construct of General Academic Ability at the subscale level providing additional insights over and above on the conceptualization of the construct. Second, to explore different degrees of measurement invariance of the GAA across gender using more recent advancements in the examination of Measurement Invariance. Third, to examine gender differences across the different facets of the GAA at the latent mean level. The sample consisted of 1,800 high (...) school graduates who applied for higher education in Saudi Arabia. The results from the analysis indicated that the hierarchical model with one higher-order factor and four lower-order cognitive factors exhibited an excellent fit to the data. In terms of the measurement invariance hypothesis, it was found that the hierarchical model exhibits full configural and metric invariance and partial scalar invariance. Finally, using the Latent Mean Difference procedure, the results showed gender differences in the Verbal and GPA domains. Although significant differences were also found in the Scholastic aptitude domain, this finding is not stable due to several non-invariant items within the domain. In both cases, females scored higher than males. Finally, regarding the higher-order factor, the results showed that females scored higher than males. There were no significant differences in the Quantitative domain. (shrink)

The present study examined the direct and indirect (via relational social capital) relationships between supervisors’ ethical leadership and knowledge hiding. It also tested the moderating role of instrumental thinking in the relationship between supervisors’ ethical leadership and knowledge hiding and the relationship between supervisors’ ethical leadership and relational social capital. Data were collected from 245 employees in different firms spanning different manufacturing and service sectors. The results showed that supervisors’ ethical leadership was negatively related to knowledge hiding, both directly and (...) via relational social capital. The results revealed that instrumental thinking moderated the positive relationship between supervisors’ ethical leadership and relational social capital, such that the relationship was weak when instrumental thinking was high. The results also showed that instrumental thinking moderated both direct and indirect relationships between supervisors’ ethical leadership and knowledge hiding, such that the relationships were weak when instrumental thinking was high. The study carries important practical implications for managers concerned about the destructive consequences of knowledge hiding. (shrink)

_Islamic Thought_ is a fresh and contemporary introduction to the philosophies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements that have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of the (...) Islamic intellectual tradition, the two foundation texts, the Qur’an and Hadith, legal thought, theological thought, mystical thought, Islamic Art, philosophical thought, political thought, and renewal, reform and rethinking today. Through this rich and varied discussion, Saeed presents a fascinating depiction of how Islam was lived in the past and how its adherents practise it in the present. _Islamic Thought_ is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world’s great religions. (shrink)

The dominant paradigm of experiments in the social and behavioral sciences views an experiment as a test of a theory, where the theory is assumed to generalize beyond the experiment's specific conditions. According to this view, which Alan Newell once characterized as “playing twenty questions with nature,” theory is advanced one experiment at a time, and the integration of disparate findings is assumed to happen via the scientific publishing process. In this article, we argue that the process of integration is (...) at best inefficient, and at worst it does not, in fact, occur. We further show that the challenge of integration cannot be adequately addressed by recently proposed reforms that focus on the reliability and replicability of individual findings, nor simply by conducting more or larger experiments. Rather, the problem arises from the imprecise nature of social and behavioral theories and, consequently, a lack of commensurability across experiments conducted under different conditions. Therefore, researchers must fundamentally rethink how they design experiments and how the experiments relate to theory. We specifically describe an alternative framework, integrative experiment design, which intrinsically promotes commensurability and continuous integration of knowledge. In this paradigm, researchers explicitly map the design space of possible experiments associated with a given research question, embracing many potentially relevant theories rather than focusing on just one. Researchers then iteratively generate theories and test them with experiments explicitly sampled from the design space, allowing results to be integrated across experiments. Given recent methodological and technological developments, we conclude that this approach is feasible and would generate more-reliable, more-cumulative empirical and theoretical knowledge than the current paradigm – and with far greater efficiency. (shrink)

Among the Muslims the most common sect is Ḥanafī. It is mentioned in the Ḥanafī sect that there are a line of students who transfer the principles of the sect from generation to generation. In order for the Islamic conquests that started simultaneously in the Eastern and Western lands to be permanent, people were sent to teach Islamic morality, worship and fiqh that encompass daily life. From the 2nd century (A.H.) the sectarianization process that started in the centers such as (...) Kufa, Medina and Damascus has naturally spread to the geography of the West. Many jurists who were educated in the madrasas in the East transferred this education to the newly conquered lands in the West, thus contributing to the fact that sectarianization began in the East and West at the same time. During this period, the views of many mujtahids, including Abū Ḥanīfa and his students, began to enter this geography again through his students. In this article, the most important person who introduced the Ḥanafī sect in the Andalusian region and transferred Abu Ḥanifa's ijtihads, ʿAbdallāh Ibn Farrūkh's life, his scientific personality, his contributions to the spread of the sect and the reasons for the Ḥanafī sect to find supporters in the region will be followed by a short course and the history of the sect will be tried to uncover in the history of Andalusia.Summary: Among the Muslims the most common sect is Ḥanafī. It is not a coincidence that the Ḥanafī sect spread more than other sects and found supporters. Abū Ḥanīfa (d. 150/767) is the most senior among the imams of four leading sects. He experienced about commercial and everyday life, had loyal students. This is because he discussed with his students before deciding on a ruling.Islamic conquests in the east and west started at the same time. Experts teaching Islamic morality were sent to conquered places. In this way, both morality and Islamic law, which encompasses worship and daily life, were also taught. Since the implementation of justice was considered as the main duty of the state, legal affairs were dynamic and systematically organized. For this purpose, both in the Medina and the newly conquered lands, various issues such as, management, use, distribution, non-muslim marriage, trade and so on emerged. These issues were carried out with the "kadi" establishment, which is like today's ministry of justice.In the Hijri 2nd century, Fiqh schools produced practical solutions to matters of process and worship in centers such as, Iraq, Medina and Damascus. These schools completed the sectarianization process after a century. Many Islamic jurists who took madrasah education in the east taught these training in the west. They pioneered the development of this sectarianization process both in the east and the west at the same time.The Islamic jurisprudence solved the problems that emerged with the conquest process that began in Andalusia, primarily through the independent jurisprudence, kadi and muftis in the region. After 710 A.C., the Ḥanafī sect reached Andalusia. After the death of Abū Ḥanīfa, Abu Yusuf became the chief justice. Later, the views of Abū Ḥanīfa gained importance. Abu Yusuf appointed the judges who knew the Ḥanafī sect. Abū Ḥanīfa's students, like a gold mine, embraced the views of their teachers. These jurisprudences were adopted by the supporters. Imam Muhammad was the first to write the case law of Abū Ḥanīfa. The views and thoughts of Abū Ḥanīfa, which were published by Imam Muhammad, spread throughout Iraq, Damascus, Iran and Khorasan. Later these thoughts reached North Africa that was under the control of Aghlabid (A.C. 800-909).In the same era, ʿAbdallāh b. Farrūkh passed to the way 6500 km to learn western sciences. The purpose of Farrūkh is to write the views of his teacher, Abū Ḥanīfa. In this way, he returned to Andalusia by writing ten thousand subjects. Beginning from 767 A.C., Ḥanafī sect gradually began to form in this region. He served as a judge voluntarily, although he did not serve as the official judge. Therefore, it contributed greatly to the spread of this sect in the west. The Mālikī sect, which due to from the animosity of Umayyad (A.C. 661-750) and Abbasids (A.C. 750-1258), came to the forefront. Abdullah b. Ferrûh was not as famous as the other disciples of Abū Ḥanīfa.Although Ḥanafīism spread in the west, it was in the foreground in the eastern geographies. Scholars such as Qadi Ayyad (d. 544/1149), Ibn Farḥūn (d. 799/1397), Muhammad Abū Zahra (d. 1974) and Hintātī state that this sect was effective for a short time in the west. On the other hand, Maqdisī (d. 380/999) states that Ḥanafī existed in Andalusia until the second half of the third century A.C. and was at least as widespread as Mālikīism. Orientalist Lévi Provençal (d. 1956) says that Ḥanafī sect did not reach to Andalusia. However, it can be understood from the above statements that this view is not real. In addition, according to the student hierarchy described in the article, it is understood that the Ḥanafī sect maintained its existence in this region for a while. In Andalusia, the views of the sect from the 8th to the 13th centuries known, recognized and followed by experts and the public. Because this sect was not official, its books were not in demand. For this reason, the basic works belonging to the sect were not reproduced.It is not true that the Ḥanafī sect never came to Andalusia or did not stay for a long time. ʿAbdallāh b. Farrūkh, who studied at Abū Ḥanīfa for 5 years, introduced Ḥanafī sect in Andalusia. Then his students continued this teaching. In this study, the life, mastery and students of ʿAbdallāh b. Farrūkh, who made important contributions for the first time in teaching Ḥanafīsm's to Andalusia, have been brought together. This information is summarized in terms of Ḥanafīsm's entry into Andalusia, the reasons for acceptance in social life and the duration of the sect in the region. (shrink)

Partial/particular will (al-irādah al-juz’iyyah) and the creation of human acts are two issues related to the predestination belief. Nowadays, it is unarguably accepted that humans have volition. However, the controversy over the formation steps of human will and act does not seem to be settled. Māturīdīs’ approach, taken with the intent to allow some space for freedom for humans in their actions and based on the partial will and postulation that there is a part in human actions that are not (...) created nor subject to creation, could not be understood at times. When it comes to misunderstandings of this kind, Sadr al-Sharī‘a and Ibn al-Humām, who are among the Hanafī-Māturīdī kalam scholars, are mentioned. Both mutakallims are some of the eminent figures who left their marks on the Hanafī-Māturīdī school. They affected a significant number of scholars coming after them by the authentic ideas they presented. However, even though neither Sadr al-Sharī‘a nor Ibn al-Humām did regard humans as creators of their own actions, they are confronted with an accusation as if they vitiated the fact that God is the Absolute Creator. Therefore, it is of grave importance to reveal Sadr al-Sharī‘a’s ideas, which are represented in his “Four Premises” concerning the formation of an act and Ibn Humām’s thoughts put forward in his “Ījādu al-‘Azm al-Musammamah” and “Takhsīsu Irādah al-Juz’iyyah.”. (shrink)

This research focuses on the employee loyalty aspect of private hospitals in Pakistan during the COVID-19 pandemic, seriously impacted by strict work demand and work-family conflict. To manage this issue, social rewards and psychological rewards played a role as a mediator. The study uses a causal research design with a correlational study design in a non-contrived environment. Minimal researcher interference has been assured. AMOS 24 has been used to deal with the mediation in study design with bootstrap methodology. The study (...) was conducted on 250 nurses of different private hospitals across Punjab province using a proportionate stratified sampling technique. A finding of this study suggests that nurses remain loyal to their organizations despite having uncompromising work demands and facing work-family conflict when they are provided with social and psychological rewards on their job by their organizations. (shrink)

The notion of lifestyle has recently attracted the attention of various scholars as a social science concept. For thousands of years, human beings attempted to realise and manage their lifestyles, and governments have tried to influence the lifestyles of their people. Nevertheless, the definition of lifestyle and its conceptualisation is relatively new. Lifestyle means the specific method of living of an individual, group or community. Lifestyles include a set of values, behaviours, moods and tastes that can refer to the interests, (...) opinions, behaviours and behavioural orientations of an individual, group or culture. The Islamic way of life follows a grand plan of behaviour according to which all life is a movement to get closer to God. This plan, however, is dynamic and always demands adjustment. In a desirable religious life, all actions and situations can be called worship. People's lifestyles and the path they choose for themselves are deeply related to their success in life. Therefore, the present study aimed to evaluate the effect of the Islamic lifestyle on the academic success of Russian Muslim students in 2021. In total, 2000 graduate students of Kazan, Russia were studied in this research. According to the results of mean analysis in SPSS, the academic success of the students who followed the Islamic lifestyle was reported to be higher than the mean level (more than 3 out of 5). Furthermore, according to the Structural Equation Modeling in LESREL, the Islamic lifestyle has a positive significant effect on the students' academic success (p-value: 0.83; t-value: 7.92). CONTRIBUTION: Amongst the various factors that can influence students' academic success, the current research focused on the Islamic lifestyle. The findings of the present study offered a new insight into the relationship between the Islamic lifestyle and academic success in Russia. (shrink)

Globally, the COVID-19 pandemic is triggering a public health emergency and crisis on a large scale, with far-reaching effects and severe damage to all aspects of politics, economy, cultural and social life, and health. Consecutive outbreaks over the past nearly 2 years of “living with COVID-19” have forced most schools to physically close, resulting in the largest educational disruption in human history. In turbulent times of the COVID-19 crisis, school leaders are facing numerous major challenges germane to school governance and (...) leadership. The key objective of the study is to fully explore the prospective challenges principals are encountering in public schools in times of COVID-19. To fulfill the research purpose, a systematic literature review was carried out to investigate the leadership challenges. As a result, a total of 24 challenges were explored through SLR approach. Frequency analysis approach was initially applied to figure out the most significant challenges. Accordingly, seven challenges were found statistically significant as showing frequency ≥ 50 each. Irrevocably, the study works as a contribution to K-12 school leadership by providing guidance for current and future leaders in crisis based on practical investigation, experiences, and recommendations. Policy makers can leverage these findings to make necessary adjustments to school policy to better prepare school leaders for crisis. Additionally, the findings of the current study are believed to have profound implications for future research. These findings expand our current understanding on school leadership in time of crisis that needs further investigation. Subsequent studies can quantitatively and/or qualitatively validate these leadership challenges findings regarding a particular school context. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

Neuroendocrine regulation plays a pivotal role in orchestrating various physiological processes in organisms. The neuroendocrine system is a complex, multifaceted process that acts as a resource distributor in the body, monitoring and regulating a variety of physiological functions like metabolism, reproduction, stress response, and immunity by using complicated signaling pathways and sophisticated feedback mechanisms that use hormones, neurotransmitters, and neural circuits. This study aims to investigate the intricate mechanisms by which neuroendocrine signals modulate physiological functions. Adjuvant neuroendocrine strategies such as (...) the use of neurotransmitters, hormones, pharmacotherapy, surgical intervention, and emerging technologies play an invaluable role in alleviating symptoms and improving outlooks for people suffering from these conditions. Through a comprehensive review of current literature, we explore the role of neuroendocrine pathways in regulating processes such as metabolism, reproduction, stress response, and immune function. We highlight the involvement of key neuroendocrine factors such as hormones, neuropeptides, and neurotransmitters in modulating these physiological processes. Additionally, authors discuss emerging research avenues and potential clinical implications of understanding neuroendocrine regulation in health and disease. (shrink)

This article explores the essence of the human (insān) as it is understood in Twelver Shīʿī philosophy and mysticism. It presents a Shīʿī philosophical elucidation regarding the possible existence of extraterrestrial intelligent lifeforms and what their relationship with “humanhood” might be. This line of reasoning is presented with a general sketch of how, in Shīʿī Islamic thought, a “human being” is characterized by specific traits and the relationship of human beings with the archetype of the Perfect Human (al‐Insān al‐Kāmil). Following (...) this is a review of Shīʿī Imāmī traditions regarding extraterrestrial intelligent life and the plurality of worlds. This sequence ultimately allows for a unique analysis of humanhood according to the Shīʿī philosophical viewpoint and helps determine if the term “human” can be used for other intelligent beings with similar ontological features and intelligence levels. (shrink)

Since the spread of Islam in Transoxiana (Mā-warāʾ al-Nahr), religious understandings based on the opinions of Abū Ḥanīfa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other understandings, which may seem to be opposite to Abū Ḥanīfa’s opinions, to be influential in the region. That Najjāriyya and Karrāmiyya could not be perennial in the region may be an example of this case. Similarly, Māturīdiyya, which benefited from Abū Ḥanīfa’s treatises of creed and his (...) rational method, could not adequately get the support of people at the time of Abū Manṣūr al-Māturīdī (d. 333/944) and Abū l-Muʿīn al-Nasafī (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Abū Ḥanīfa. Moreover, the Ḥanafī jurists (Ḥanafī fuqahāʾ), who were influential in not only people but also bureaucracy, and the Ḥanafī theologians (Ḥanafī mutakallimūn), who followed al-Māturīdī’s theological method , did not come to terms on their interpretations of Abū Ḥanīfa. The Ḥanafī jurists who benefited mostly from juridical sources and manāqibworks were thinking different from the Ḥanafī theologians who relied on the treatises of Abū Ḥanīfa on such issues as the legitimacy of Kalām as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (īmān). The Ḥanafī jurists took different stance on various issues and argued that faith is not created; the informative (khabarī) attributes of God (ṣifāt Allāh) mentioned in the Qurʾān cannot be interpreted (taʾwīl); no one can be held accountable for faith only based on the intellect unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Abū Ḥanīfa broke his relationship with the theological (kalāmī) issues in the last years of his life. Although these jurists accepted Abū Ḥanīfa’s distinction between faith and deeds and his view of the stability of one’s faith without increasing or decreasing they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the Ḥanafī theologians known as the Ḥanafī scholars of Samarqand who adopted the religious views of Imām al-Māturīdī of Samarqand acknowledged the intellect and considered it as an independent source in religion, the Ḥanafī jurists known as the Ḥanafī scholars of Bukhārāauthorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen clearly on the question of the religious responsibility of the people of fatra. When we look at the debates regarding Kalām and the Islamic law, we can see that the difference between these two cities (Samarqand and Bukhārā) stems from their methodological views on the epistemological values of the reason (ʿaql) and the transmission (tradition). Māturīdiyya is a school of theology established by the Ḥanafī theologians who upheld the necessity and significance of Kalām. It is possible to say that the Ḥanafī jurists did not contribute to the establishment and systematisation of this school; rather, they tried to prevent it. Our findings show that the Ḥanafī jurists who lived in Transoxiana differ from each other because of their different understandings of Abū Ḥanīfa. In the historical process extending today it is evident that the religious views of the Ḥanafī jurists and their interpretation of Abū Ḥanīfa have been prominent and effective, not that of Māturīdiyya, which is the understanding of the Ḥanafī theologians. (shrink)

The Resource-Based View (RBV) has been instrumental in shaping strategic management theory by underscoring the significance of a firm's unique, valuable, and hard-to-copy internal resources in securing competitive advantage. However, the conventional RBV framework, with its emphasis on static, possession-oriented resource conceptualization, falls short in addressing the dynamic and relational nature of resources in contemporary business environments. This paper aims to bridge this gap by introducing a processual perspective to the RBV, grounded in process philosophy. In this study, we delve (...) into the philosophical underpinnings of RBV, critiquing its static ontological assumptions and proposing a shift towards a more dynamic and relational ontology. Drawing from the insights of process philosophers such as Whitehead and Bergson, and differentiating between 'strong' and 'weak' process views, we reconceptualize resources not as static entities, but as dynamic elements continually constituted and reconstituted within networks of relationships and ongoing organizational processes. This approach allows for a more nuanced understanding of resources, recognizing their evolutionary and interconnected nature. Our methodology involves a rigorous theoretical analysis and synthesis of existing RBV literature, coupled with philosophical inquiry to construct a novel framework for resource conceptualization. We demonstrate how this reconceptualization offers fresh insights into strategic management, particularly in formulating strategies that leverage the dynamic interplay of resources and in understanding the boundary between internal and external resources. This paper contributes to the RBV literature by offering a process-oriented perspective that aligns more closely with the complexities of modern strategic landscapes. By challenging and extending traditional RBV assumptions, we pave the way for future empirical research and theoretical development in strategic management, highlighting the significance of process philosophy in enriching management theories. (shrink)

.........................Turkish ....................... Çalışmanın konusu dindarlık eğilimi ile meslekî tükenmişlik arasındaki ilişkidir. Dindarlık eğilimine göre meslekî tükenmişlik düzeyinde herhangi bir farklılık olup olmadığı ise çalışmanın temel problemini oluşturmuştur. Bu bağlamda meslekî tükenmişlik düzeyini ve dindarlık eğilimini belirlemek için kolayda örnekleme yöntemiyle Gümüşhane il merkezindeki ilkokul, ortaokul ve liselerde görev yapan farklı branşlardaki öğretmenlerden bir örneklem grubu oluşturulmuştur. Elde edilen meslekî tükenmişlik ve dindarlık eğilimi verilerinden yola çıkarak bu iki değişkenin ilişkisi araştırılmıştır. Çalışmada Frekans, Bağımsız t-Testi, Tek Yönlü Varyans AnaliziANOVA testleri kullanılmıştır. (...) Bunun yanında hesaplanan değerleri ve elde edilen verileri değerlendirmek için SPSS (16.0) istatistik paket programı kullanılmıştır. Araştırma iki bölümden oluşmuştur. İlk bölümde dindarlık eğilimi ile meslekî tükenmişlik ilişkisine teorik bir yaklaşım sunulmuştur; meslekî tükenmişlik ve dindarlık kavramı, meslekî tükenmişlikle ilgili yurt içinde ve yurt dışında yapılan araştırmalar ve son olarak da meslekî tükenmişlik ile dindarlık eğilimi arasındaki ilişkiden bahsedilmiştir. İkinci bölümde uygulama kısmı, çalışmanın problemi ve alt problemleri, hipotezler, evren ve örneklem, kullanılan ölçekle ilgili sınırlıklar, çalışma bulgularının analizi, bulguların tartışılması, sonuçlar ve çalışmanın önerileri sunulmuştur. Çalışmanın sonuçlarına göre meslekî tükenmişlik puanları cinsiyet değişkenine göre farklılaşmazken, sosyo-ekonomik durum değişkenine göre anlamlı farklılık göstermiştir. Bunun yanında dindarlık eğilimine yönelik anket maddeleri ile meslekî tükenmişlik puanları arasında anlamlı düzeyde farklılaşmalara ulaşılmıştır. Sonuç olarak dindarlık eğiliminin meslekî tükenmişliğe etki eden faktörlerden biri olduğu tespit edilmiştir. -/- ...................................English ...................... Subject of this study is correlation of occupational burnout with the tendency of religiosity. Our main problem consists of that whether to be any differences in occupational burnout level according to the tendency of religiosity. In this context, it has been propounded that the levels of occupational burnout and tendency of religiosity of a sample group which consists of teachers chosen convenience sampling method from primary schools, secondary schools and high schools in Gümüşhane province. Based on the resulting occupational burnout and tendency of religiosity, investigated the correlation between these two variables. In the study the Frequency, Independent t-Test and One Way Variance Analysis-ANOVA tests were used and the evaluation of data and finding calculated values, SPSS (16.0) statistics software package were used. According to the results of the survey, the occupational burnout scores a differentiation has not been shown according to gender when has been established a significant difference according to socioeconomic status variable as independent variables. Besides, have been established a significant difference between tendency of religiosity of items and occupational burnout scale scores. The study consists of two main parts. In the first part, to provide a theoretical approach to the relationship of occupational burnout and tendency of religiosity; the concept of occupational bornout, the studies made on occupational burnout in domestic and abroad, and finally the relation of occupational burnout and tendency of religiosity have been mentioned. In the second part, considered as part of practice, the problem of the study and sub problems, hypothesis, population and sample, limitations information about the scale used in the study, analyzing the findings of the study, discussing the findings and conclusions and recommendations of the study have been presented. (shrink)

Turkey has passed the import substitution economic model to a new model of the economy called open out since 1980. Along with the neoliberal policies implemented, the process of integration with the global economy has begun. The incomes of the religious people who cannot be excluded from the effects of this articulation also increased and their consumption behaviors has changed. On the other hand, some transport elements, especially the media, have enabled consumption codes to reach different segments. The new values (...) emerged in this process also caused transformations in individual consumption trends. In this study, the "Scale of Consumption Dynamics" (SCD) was developed in order to identify the trends of consumption of devotees and to find out how they changed. Quantitative research approach was adopted in the study and the datas were collected by face-to-face survey technique. The individuals included in our sample were selected by quota sampling. In this study, an expression pool was created as a result of literature review, expert opinion consultation, brainstorming with academicians and observations. The validity and reliability analysis of the scale was made using different statistics through the SPSS program. As a result of these steps, the dimensions of the scale consisting of 16 items and 3 dimensions are called "showy consumption", "wasteful consumption" and "religious priority consumption". Summary: The first studies on consumption history and sociology belong to Marx, Weber, Veblen and Simmel. In these studies consumption is examined as a part of production process and consumption forms were investigated as a social class aspect. Consumption phenomenon was later studied under critical approach (Frankfurt School) with Adorno, Max Horkheimer, Herbert Marcuse and Erich Fromm’s theories. Theorists at Frankfurt School study how social structure steers individuals to consumption. After the 1970’s, the meaning of consumption phenomenon has changed. There are studies by Jean Baudrillard, Mike Featherstone, George Ritzer, and Zygmunt Bauman on changing phenomenon of consumption. It is widely believed that modern consumption phenomenon was originated in the USA after the World War II. After the war Keynesian economic policies and Fordist consumption forms later influenced other Western nations. After 1950’s and 1960’s mass consumption was initiated in the USA and except very poor sections of the nations, other social classes, it started to spread out in Europe, the USA, and other countries. In 1970’s and 1980’s, it has merged with individuals’ identity definitions. After 1980’s in Turkey a new economic policy instead of import substitution was adopted. In application along with neo liberal policies, Turkey started to integrate to the rest of the World. Religious people as well influenced these changes and their incomes have increased along with their consumption habits. In addition to media, some other forms of communication channels have carried new consumption habits to other sections of the society. With the increased effects of mass communication media, new social sections have emerged and their cultural characteristics have become the norms of the whole society. A new values created in this process also transformed the consumption habits. In this article, in order to assess consumption habits of religious people as it is now and to understand which direction these habits evolve, Consumption Dynamics Scale (CDS) has been developed. Scales are widely used when a researcher tries to identify and measure respondents’ feelings and ideas on a subject matter. There are different scales used in social sciences such as Thurstone, Likert, Guttman, and Bogardus that are among the most widely used ones. A Likert Type scale has been used in this study. In the first phase of the study and pilot study 5 point Likert scale and in the second phase of the study 10 point Likert scales was used to collect the data. We could not come across with any study in the literature on investigating consumption characteristics Dynamics of individuals with a formal religious education. In the study, quantitative research method has been adopted and the research data has been collected with face to face administration of the survey instrument. The scale development phase lasted about 6 months from August, 2016. Based on 3% error rate, we determined to sufficient sample size as 516, yet we reached 600 individuals and end up with 563 usable responses. Sample has been determined with quota sampling methodology. We formed a pool of statements based on literature review, expert opinion, brain storming with academicians. 49 questions have been selected from the question pool where 93 questions were found, then they are merged, some questions are changed or totally eliminated and final 30 questioned questionnaires made ready for pilot study. Two pilot studies have been carried out. In the first pilot study, 47 people are reached and 30 questions with Likert scales have been administered. In the second phase of the study, 10 point Likert scales with 57 questions has been given to 54 individuals. After pilot studies, data was analyzed with SPSS 20 version and 32 questioned final survey instrument has been formed. In order to check sufficiency of data set for Factor Analysis Kaisser-Meyer-Olkin (KMO) test and the relationships among variables Bartlett test were used. Sample composed of 563 responses revealed significant results (3358,808, p=0,000) and KMO test revealed (KMO=0,812) value. After expletory factor analysis, factor loading less than 0,40 were deleted from the scale. Hence the final structure is composed of 29 questions with 8 different factors. The reliability of scales were calculated with Cronbach Alfa analysis separately for each dimension. After reliability analysis, items with 0,60 and less reliability score were taken out from the scales. Finally 16 items were made up 3 dimensions namely “ostentatious consumption”, “wasteful consumption”, and “religious priority consumption”. The items in Factor 1 are related with luxury, fashion and statue, in Factor 2 desire to make more shopping, purchase without need, advertisement and showcase, and factor 3 religious sensitive reference focus and religion first purchasing are decided as appropriate names. Based on the analysis, measurement was decided valid and sound. Therefore, this study is believed to contribute significantly to the existing literature. (shrink)

In the Quran, as well as the belief in tawhid -which means the oneness of Allah in terms of divinity, omnipotency and creating-, belief in the prophets and in the afterlife also have an important place. He who believes in the prophet must also believe in what he conveys. And he who does not believe in the prophet is not accepted within the religion. People need prophets. Finding Allah only through reason can’t save man from responsibility. After finding Allah by (...) the help of his reason, the human being must know the necessities of that belief from its revelational sources and fulfill them. In this respect, sending prophets to the mankind is a divine favor and a blessing from Allah. Allah sent countless prophets during the history as a result of His grace. On the other hand there are deists who believe in Allah but do not accept the possibility of prophethood, revelation and miracles. With an over reliance, they claim that they also deny the necessity of prophethood by using a mathematical inference. Islam is a reasonable religion. But yet, in this study we will try to prove that it is not right to understand all issues related to Islam within the scope of strict rules of reason and logic. One of these issues is the prophecy. (shrink)

After the belief in Allah and in the necessities of His religion, the first of our duties towards Him is to learn our responsibilities as an ‘abd [servant] and worshipping according to His will. Worship is to do what Allah commands and not to do what He prohibits. Worship is legislated by Allah and His Prophet. Thus, the unity and solidarity in worship is achieved. Some reasons and causes for worships are known however the main purpose of worshipping is to (...) serve Allah. Not all the worships are bound with a standard reward scale. Allah has put some standard reward scales as a result of His grace and blessings on His servants. The most common of these is ten-to-one. Worships like az-Zakah [obligatory charity] and as-Sadaqa [voluntary charity] are given seven hundreds -to-one or more reward. Iḥyaʾ Laylat al-Qadr (keeping vigil in that night) is equal to worshipping in a thousand months. In addition, there are unlimited and uncounted blessings in this World and in the hereafter. Also the reward of the worships (like prayer, fasting, giving charity and pilgrimage) is determined by Allah and is subjected to special reward scales. He is who determines the worships and their rewards. One of the greatest blessings of Allah to His slaves is Tawbah [repentance from sins] which means a chance for human beings to make themselves forgiven. Also there is ar-Riya’ [showing off, insincerity] which annuls the worship and limits its reward to this World only. (shrink)

For decades, Indonesia’s development has placed more emphasis on physical aspects. Social sciences were abandoned because the government only looked for easy things. Society will surrender when all that is done is physical development, but social science is not developed. Even only given a small portion. In a national context, society needs to have an independent spirit. The government needs to build the soul of citizens by developing and changing the soul of the colonized into an independent soul. Many events (...) that occur in society are caused by humans starting not to understand their true nature. Forgot to fix a pure soul. As a result, humans carry out actions that are not by religious rules or norms. This research is qualitative with a philosophy-praxis-sufism perspective and it can be concluded that Ki Ageng Suryomentaram in his thoughts as outlined in the book “Ilmu Kawruh Jiwa Suryomentaram, History and the Path to Happiness” emphasizes that he invites us as Indonesian people to feel the taste of life, examine every feeling, and reach the true meaning of happiness. True happiness is not out there but within yourself. Free and independent happiness does not depend on time, place, and circumstances. Understanding the soul will make humans understand their nature in life and society. When humans become aware and begin to understand or understand the soul, they will be able to improve themselves, maintain their actions and attitudes, and understand other people. (shrink)

Commentaries on the target article offer diverse perspectives on integrative experiment design. Our responses engage three themes: (1) Disputes of our characterization of the problem, (2) skepticism toward our proposed solution, and (3) endorsement of the solution, with accompanying discussions of its implementation in existing work and its potential for other domains. Collectively, the commentaries enhance our confidence in the promise and viability of integrative experiment design, while highlighting important considerations about how it is used.

İSNAD Atıf Sistemi (www.isnadsistemi.org), Sivas Cumhuriyet Üniversitesinin proje desteği ile akademik araştırmalarda kullanılmak üzere Türkiye merkezli ve Türkçe olarak geliştirilen bir akademik yazım ve kaynak gösterim sistemidir. İSNAD, akademik araştırma, yazım ve yayın etiğiyle ilgili temel kuralları kapsar. Bu, bir yazının başlığının belirlenmesinden özetinin yazılmasına ve anahtar kavramlarının seçimine, başlık formatından tablo ve şekillerin oluşturulmasına, İngilizce, Arapça ve diğer dillerdeki eser adları ve yazar isimlerinin yazılmasına, tarih ve yüzyılların gösterilmesine, yayın etiğine dikkat edilmesine, kaynak eserden alıntı yapılmasına ve atıf bilgilerinin (...) düzenlenmesine kadar geniş bir yelpazeyi içerir. Bilindiği üzere kaynak gösterimi, belirli kurallara uygun olarak yapılmalıdır; bu hem bilginin bilimsel doğruluğu hem de fikri mülkiyet haklarına saygı açısından önemlidir. Bir bilimsel çalışmanın hazırlanmasında kullanılan kaynaklar, diğer araştırmacılar tarafından erişilebilir ve doğrulanabilir olacak şekilde bibliyografik bileşenleriyle doğru ve eksiksiz olarak yazılmalıdır. İSNAD Atıf Sistemi’nde; atıf yapılan kaynağa dair bilgiler, metin içinde (Yazar Soyadı, Basım Tarihi, Sayfa No.) şeklinde veya dipnotta "Yazar Adı Soyadı, Eser Adı, Sayfa No." düzeninde ilgili bilim dalının genel kullanımına uyularak yazılabilmektedir. Ancak kaynakça her iki kullanımda da aynı şekilde oluşturulmaktadır. İSNAD; EndNote, Zotero, Mendeley ve Citavi gibi akademik yazım araçları için hazırlanmış şablonlarıyla kullanımı kolay bir sistemdir. İSNAD'ın kullanımı, aslı İngilizce ve tam metinleri ücretli olan atıf stillerinin Türkiye ve Türk Cumhuriyetlerinde tam olarak öğrenilememesinden ve yaygınlaşamamasından kaynaklanan eksiklikleri giderecektir. (shrink)

................English....................... The purpose of this study is to reveal university students’ perceptions regarding Holy Qur’an through metaphors. The survey group of study consists of 194 participants who were studying in Theology Department and Social Service Department at Gümüşhane University in the 2014-2015 academic terms. Both quantitative and qualitative methods are used together. The study’s data was collected through a form with the phrase “The Holy Qur’an is similar/like…, because...” and some demographical variables. The Content Analysis Technique was used to interpret (...) data. Results of this study determined that 44 different metaphors regarding Holy Qur’an were given by participants. Theme of these metaphors were compiled as 9 categories consisting of directional, life source, explanatory, key, protective, curative, instructive, speech, and other categories. Top metaphors are in the directional, life source and explanatory categories. Key words are metaphor, perception, The Qur’an perception, religious concepts, and religious symbols. Getting data through comprehensive and in-dept analysis can help to have information about concepts of holy books in the human mind. The purpose of this study is to pick out perceptions of university students with regard to the Holy Qur’an through metaphors. For this reason, these questions are searched by researchers: 1) What are the metaphors which used by university students on description of perceptions regarding the Holy Qur’an? 2) How are the metaphors regarding the Holy Qur’an categorized in terms of common characteristics which produced by university students? 3) Are there any links between socio-demographic variables and composed metaphoric categories? One of the qualitative data collection technics, data collecting through metaphors method is used, and is asked open-ended question in the study. Picking up similarities and diversities under thematic topics is quite easy in the method. Therefore, this method has a functional feature in the sociology, psychology and anthropology, and it gives a wealthy and qualified image about matter, phenomenon, event and situation (Yıldırım & Şimşek 2005, 212). The target population of the study consists of students who were taking education at Gümüşhane University. Easily accessible and availability principles pursued in the sample choosing. In the distribution of participants according to the demographical features, females have 61.9 percent (n:120) and males have 38.1 percent (n:74) in terms of gender. Students who graduated from religious vocational high school is 61.3 percent (n:119), and others who from other high schools is 38.7 percent (n:75) in terms of graduated from different high schools. Students in theology department have 68.0 percent (n:132), and students who were educated in the social service department have 32.0 percent (n:62). Research data is gathered through survey form includes “The Holy Qur’an is like/similar to…, because…” sentence and demographical variabilities. Data, gathered from 194 survey forms, is transferred to the Excel and the SPSS program. In an attempt to reliability of study, gathered metaphors is examined by four area expert. Frequencies (f) and percentages (%) is taken into consideration in the process of replacing metaphors to the tables. Data analysis technique is used on the getting relationships and explaining gathered data, while content analysis technique is used on the interpreting of data. The SPSS program is used in the analysis of quantitative data. Obtained data from the surveys and composed categories is associated with descriptive statements in the verses of the Holy Qur’an. In the composed categories demonstrate distribution of produced 44 different metaphors with regard to the Holy Qur’an as 9 categories. According to this, the sample is represented in the categories as 64.4 % (f:125) is in the ‘directional’, 11.3 % (f:22) is in the ‘life source’, 7.7 % (f:15) is in the ‘explanatory’, 3.1 % (f:6) is in the ‘key’, 3.1 % (f:6) is in the ‘protective’, 2.1 % (f:4) is in the ‘curative’, 2.1 % (f:4) is in the ‘instructive’, 2.1 % (f:4) is in the ‘speech’ and 4.1 % (f:8) is in the ‘other’ categories. Distributions of composed categories are represented according to common characteristics as frequencies and percentages in the next tables. In the distribution of produced metaphors in the ‘directional’ category, university students produced 7 different metaphors (f:125). Frequencies of produced metaphors in the category are such that: guide (f:41), advisor (f:25), mentor (f:19), compass (f:16), road map (f:8), route (f:3) and other (f:13). According to the result, it is understood that aspects of guide, advisor, mentor and compass stood mostly out in the category. In the ‘life source’ category, 6 different metaphors (f:22) is developed by participants. Developed metaphors’ frequencies in the category are the following: life (f:4), lifeblood (f:4), weather (f:2), water (f:2), inheritance (f:2) and others (f:7). So, life and lifeblood aspects stood mostly out in the category. In the ‘explanatory’ category, 5 different metaphor (f:15) is developed by participants. Frequencies of produced metaphors in the category are such that: light (f:5), sun (f:3), flashlight (f:2), torch (f:2) and other (f:3). According to the result, it is understood that aspects of light and sun stood mostly out in the category In the ‘protective’ category, 5 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: saver (f:2), lifeguard (f:1), hereafter-saving (f:1), escapeway (f:1) and branch to catch (f:1). According to the result, it is understood that aspect of saver stood mostly out in the category. In the ‘instructive’ category, 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: reference book (f:1), dictionary (f:1), priceless book (f:1) and life encyclopedia (f:1). In the ‘speech’ category, it is seen that 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: divine message (f:1), speaking truth (f:1), Allah’s dialogue with us (f:1) and final word (f:1). In the ‘key’ category, 3 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: a key (f:4), the key of heaven (f:1) and the key of salvation (f:1). In the ‘curative’ category, 2 different metaphors (f:4) is developed by participants. Frequencies of produced metaphors in the category are such that: a pill (f:3) and doctor (f:1). In the ‘others’ category, 8 different metaphors (f:8) is developed by participants. Frequencies of produced metaphors in the category are such that: world (f:1), the friend of lonely passenger (f:1), the tree with fruit (f:1), hereafter (f:1), priceless treasure (f:1), miracle (f:1), philosophy (f:1) and mirror (f:1). Participants composed of 44 different metaphors regarding the Holy Qur’an. The metaphors were summed up in the 9 categories as ‘directional’, ‘life source’, ‘explanatory’, ‘key’, ‘protective’, ‘curative’, ‘instructive’, ‘speech’ and ‘other’ To results of the study; guide, advisor, mentor and compass aspects of the Qur’an came into prominence at most in the ‘directional’ category, when life and lifeblood aspects of the Qur’an came into prominence at most in the ‘life source’ category. Light and sunny aspects of the Qur’an came into prominence at most in the ‘explanatory’ category, while saver aspect of the Qur’an came into prominence at most in the ‘protective’ category. Instructive aspect of the Qur’an came into prominence at most in the ‘instructive’ category. Speech aspect of the Qur’an came into prominence at most in the ‘speech’ category, while key aspect of the Qur’an came into prominence at most in the ‘key’ category. Moreover, pill aspect of the Qur’an came into prominence at most in the ‘curative’ category. Whatsoever world, friend of single traveler, tree with fruit, hereafter, priceless treasure, miracle, philosophy and mirror aspects of the Qur’an came into prominence at most in the ‘other’ category. It is inferred that significant relationships between demographic variables and metaphor categories. In terms of major variable; theology students were composed of more metaphor in the ‘explanatory’ and ‘instructive’ categories, while social service students were composed of more metaphor in the ‘life source’ category. In terms of gender variable; females composed of more metaphor in the ‘curative’ and ‘other’ categories, while males composed of more metaphor in the ‘directional category. In terms of graduating high school variable, students who graduated from religious vocational high school composed of more metaphor in the ‘key’ and ‘speech’ categories, when students who graduated from other high school composed of more metaphor in the ‘directional’ category. Whatsoever, in terms of having the Qur’an education in their life status variable, had the Qur’an education in their life students composed of more metaphor in the ‘curative’ and ‘other’ categories, while other group composed of more metaphor in the ‘directional’. Moreover, in terms of perception of subjective religiousness, students who think themselves are ‘religious’ composed of more metaphor in the ‘key’ and ‘other’ categories, while students who think themselves are ‘less religious’ composed of more metaphor in the ‘explanatory’ category. In terms of perception of family religiousness, students who think own family ‘less religious’ composed of more metaphor in the ‘directional’ and ‘life source’ categories, when students who think own family ‘religious’ composed of more metaphor in the ‘key’ category. It can be suggested by the results of this study; perception of the Qur’an can be studied with the different study techniques, or it can be studied in the different research groups with the same technique. Muslims’ perceptions regarding the Holy Qur’an can be examined with intercultural comparative studies. Perceptions regarding the Holy Qur’an can be researched through interviews. Members’ perception regarding holy book that have different religious faith can be comparatively examined. Individuals’ perceptions regarding different religious concepts can be studied through metaphors. .................. Turkish...................Bu araştırmanın amacı üniversite öğrencilerinin Kur’an-ı Kerim’e ilişkin algılarını metaforlar aracılığıyla ortaya çıkarmaktır. Araştırmanın çalışma grubunu, 2014-2015 eğitim öğretim yılında Gümüşhane Üniversitesi İlahiyat Fakültesi ve Sosyal Hizmetler bölümünde öğrenim gören 194 katılımcı oluşturmaktadır. Araştırmada nitel ve nicel yöntemler birlikte kullanılmıştır. Araştırma verileri, “Kur’an-ı Kerim……gibidir, çünkü……” cümlesini ve demografik değişkenleri içeren bir form aracılığıyla toplanmıştır. Verilerin analizi ve yorumlanmasında içerik analizi tekniği kullanılmıştır. Araştırmada Kur’an’a ilişkin 44 farklı metafor geliştirildiği tespit edilmiştir. Bu metaforlardan ‘yönlendirici’, ‘yaşam kaynağı’, ‘açıklayıcı’, ‘anahtar’, ‘koruyucu’, ‘öğretici’, ‘derman’, ‘kelam’ ve ‘diğer’ olmak üzere 9 farklı kategori oluşturulmuştur. Üretilen metaforların ‘yönlendirici’, ‘yaşam kaynağı’ ve ‘açıklayıcı’ kategorilerinde yoğunlaştığı görülmüştür. Demografik değişkenler ile metafor kategorileri arasındaki ilişkiyi ortaya çıkarmak araştırmanın ikincil amaçlarındandır ve bu yönüyle sonuçlar değerlendirildiğinde değişkenler ile kategoriler arasında anlamlı ilişkiler olduğu tespit edilmiştir. Demografik değişkenler ile kategori ilişkisinde fakülte değişkeni açısından ilahiyat öğrencileri ‘açıklayıcı’ ve ‘öğretici’ kategorilerinde daha fazla metafor üretirken sosyal hizmet öğrencileri ‘yaşam kaynağı’ kategorisinde daha fazla metafor üretmiştir. Cinsiyet değişkeni açısından ise kız öğrenciler ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken erkek öğrenciler ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Lise mezuniyeti açısından bakıldığında da İHL’den mezun olanlar ‘anahtar’ ve ‘kelam’ kategorilerinde daha fazla metafor üretirken diğer lise mezunları ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Kur’an Kursu eğitimi alma değişkeni açısından ise Kur’an kursu eğitimi alanlar ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken Kur’an Kursu eğitimi almayanlar ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Ayrıca öznel dindarlık ve aile dindarlık algılarıyla metafor kategorileri arasında da anlamlı ilişkiler elde edilmiştir. (shrink)

There are some terms which should be defined conceptually in the philosophy of values, such that they show us the quality of value judgments. As we have already pointed out, we have to start thinking about values with the essence of ethical concepts, and it is possible for us to create a norm of politics or law through these concepts. The Good as the basic concept of morality is the most comprehensive term that describes the reason for being in existence. (...) Because questioning what good is will provide us to make judgments about what is the meaning of all life. (shrink)

Alaaddin Yanardağ and İlyas Altuner, _Social Philosophy Writings__: Family and Society [Sosyal Felsefe Yazıları: Aile __ve Toplum]_ (İstanbul: Kitap Dünyası, 2023), 124 pp.

Belief in destiny is one of the principles of faith. Although the belief in fate is not explicitly mentioned in the Qur’an, there are many verses that indicate this belief. There are many hadiths about fate that have reached us from the Prophet. Although there are schools that deny destiny, Ahl al-Sunnah schools Ash‘aris and Maturidis accept the existence of belief in destiny. The definitions of destiny of these schools are expressed with words that can be used interchangeably. However, fate (...) should not be evaluated in a single category. It also has varieties. If destiny is perceived as only one kind of Forced destiny, it is inevitable to cause misunderstandings. Forced fate; it is destiny that does not give freedom to beings; It happens with the knowledge, will, power and creation of Allah. Some destinies of inanimate substances, plants, animals and humans are of this type. Jabr and responsibility are incompatible. Although some actions take place in their own bodies, people are not responsible for their forced destiny. Man is a freely created being within certain limits. The ability of intellect, will, power, and carrying out actions has been granted to them. By using them, a person performs his acts of will, and as a result, he becomes responsible for his actions. Having free will and freedom distinguishes humans from other living things. Where there is no human freedom, there is no responsibility. Human life is not uniform, it is in a state of constant change and transformation. In addition to these two types of fate, there is also a type of fate that turns into willful fate, although it was forced in the beginning. In addition to this, there are some actions that start with the will of man and later turn into forced fate. There are also types of disability that we have examined in connection with the belief in destiny and its types. Allah has sent humans to the world to be tested. Illness and disability are also part of the test. Diseases; they may be due to genetic, environmental factors, and food-related. Congenital diseases and disabilities can sometimes cause the world test to be difficult. The biological rules set by Allah are also valid for humans. Genetic hereditary diseases and disabilities occur when the genes carried by the parents are passed on to the child. While some genes are recessive, some genes are dominant. Genes that cause hereditary diseases and disabilities show an uneven distribution depending on their geographical habitats, sharing the same environment in the historical process, and the extent of intermingling of their lineages through marriages. While recessive genes can be passed on from generation to generation, dominant genes that cause death generally do not have the opportunity to pass on to the next generation. In today’s context, the diagnosis of genetic diseases and disabilities is attainable, enabling the implementation of necessary precautions accordingly; furthermore, partial or even complete treatment opportunities can be available depending on the circumstances. In this respect, all of the congenital diseases and disabilities due to genes are a forced fate that is not in the hands of man. As for those diseases and disabilities for which treatment opportunities exist, they fall under the category of fate that transitions from forced fate to willful destiny. Some genetic diseases and disabilities of people may appear in later ages. However, non-genetic diseases and disabilities are also facts of life. Every individual can become ill and experience disability during certain periods of their life. Diseases and disabilities can occur with a number of factors that do not depend on an individual's will, actions, or behaviors. Such diseases are also within the scope of forced fate. A person can also be disabled due to one’s own mistakes and negligence. However, it is a behavior befitting a Muslim to be treated in cases of all kinds of diseases and disabilities. The treatment of diseases for which there is a cure is a willed destiny. Diseases and obstacles that cannot be cured are forced fate. (shrink)

İnsanın yaratılması, dünyaya gönderilmesi ve iradesiyle birlikte sorumlu kılınması âlemde mevcut iyilik ve kötülüğü anlama ve anlamlandırma çabasını da kapsamaktadır. Bu açıdan âlemde iyilik ve kötülük meselesi ile ilintili olarak insanın ne olduğu ya da insanın iyilik ve kötülük vasıflarını barındırmasının ne anlama geldiği ilâhî dinlerin de sorduğu ortak sorulardandır. Dînî disiplinler içerisinde insanın ne olduğu, iyi ve kötü eylemleri bir mesele olarak Hâlık-mahlûk ilişkisi açısından tasavvufun da konusu olmuştur ve Mevlânâ da (öl. 672/1273) eserlerinde insanın iyi ve kötü vasıflarını, (...) bir yandan insanın seçkinliği bir yandan özgürlüğü ve sorumluluğu bağlamında irdeleyen bir mutasavvıf olarak karşımıza çıkmaktadır. Bu düşünme biçimi aynı zamanda onun Tanrı, âlem, aşk, âşık, mâşuk, hayat, ölüm insanın iradesi gibi konularını da kapsayan bir yaklaşımdır. Dolayısıyla insandan bahsetmek bazen doğrudan bazen de dolaylı olarak birbiriyle ilintili farklı meseleleri de konu edinmeyi zorunlu kılmaktadır. Bununla birlikte insanın irade edebilmesi onun bir takım yerilen ve övülen vasıfları da kendinde barındıran bir varlık olduğu anlamına gelmektedir. Çünkü temyiz edebilmek iyilik ile kötülüğün birlikte var olması anlamına gelmekte olup kötülüğün de iyilikle birlikte konu edilmesini gerektirir. Bu durumda insanın seçkinliği ile onun kötülüğe olan meyli ya da kötülüğü tercih etmesi nasıl açıklanabilir? Âlemde sadece iyiliğin değil kötülüğün de mevcut olması yanında insana irade ve ihtiyar verilmesi bir lütuf olarak tasavvur edilebilir mi? Mevlânâ’nın düşüncesinde iyilik ve kötülük ya da âlemde iyilik ve kötülüğün mevcudiyeti ne anlama gelmektedir? Bu makalede insanın yaratılışı, irâdî eylemleri ve âlemde iyilik-kötülük meselesi rahmet kavramı etrafında teklif, irade ve sorumluluk açısından irdelenmekte; söz konusu meseleler Mevlânâ’nın Mesnevî’si başta olmak üzere Fîhi Mâ Fîh isimli eserleri bağlamında analiz edilmektedir. Sonuç itibariyle Mevlânâ insanın ve âlemin yaratılmasını rahmet ve lütuf olarak görürken insana irade verilmesini de onun seçkin kılınması olarak yorumlamaktadır. Bu seçkinlik ilk olarak Hakk’ı bilmeye ve insanın Hakk’a karşı sorumlu kılınmasına mâtuftur. Nitekim iyilik ve kötülük ya da hastalık ve şifa gibi zıtları barındıran bu kesret âlemi zıddı olmayan bir varlık olarak Yaratıcı’ya işaret etmektedir. Böylelikle Mevlânâ bir yandan âlemdeki delil ve işaretleri Hakk’ın kudret ve rahmetine tevdi ederken bir yandan da âlemde mevcut iyilik ve kötülüğü insanın iradesiyle bağlantılı olarak anlamlandırmaya çalışır. (shrink)

This article investigates the efficacy of a form of electoral innovation unique to the island-state of Singapore, the Nominated Member of Parliament scheme, and its impact on democratic governance, in light of the changing political landscape. A comparative perspective will be employed and broader conclusions on electoral engineering will be reached, especially for democratizing countries. Contrary to conventional scholarly wisdom, I argue that the NMP scheme can actually boost democratic representation in the country, considering the changing political landscape in the (...) state previously dominated by a hegemonic party. This is via two ways: firstly, NMPs could better represent the voices of the people at the margins of society and, secondly, they could be better positioned to raise issues that are deemed too to be raised by opposition parties. NMPs can enhance democratic governance by promoting deliberation, accountability, and representation. (shrink)

One cannot deny that, even when not explicit, ethical themes run throughout Deleuze's works. Indeed, the method of dramatization directly relates to the production of ethical forms of being. As a method of investigation – critique, if one will – dramatization offers a consistent but dynamic method for interpreting and creating concepts. At the heart of such a method is the attempt to seek the anti-anthropological, anti-hegemonic and anti-representational forces described by Friedrich Nietzsche. It is at the level of this (...) pre-individual multiplicity of forces that an axiology can be grounded. At this level, the singularity of a given object, domain or field of knowledge reveals itself. Most importantly, however, the method of dramatization resists the unethical relationship to being enacted throughout history by means of the logic of representation. (shrink)

Internet-based religious learning has presented a new face to the diversity of Muslim youth. This article aims to analyse and evaluate Muslim youth’s understanding, attitudes, and religious practices and demonstrate the impact of internet-based Islamic learning. As many as 23 Muslim youths in Jepara, Central Java, aged 17–20 years, became the informants of this study. Data were collected through in-depth interviews and observations. Further research data were analysed descriptively and interpretatively. This study found that most Muslim youths who studied Islam (...) online experienced confusion and emptiness in religion caused by an incomplete learning process. Most Muslim youths do not have solid theological views, pseudo-worship practices and weak religious ideologies. This study suggests that teenagers acquire essential Islamic knowledge from credible sources such as kyai with clear scientific credentials. This foundation enables them to discern reliable Islamic content in cyberspace, safeguarding against distortions in their understanding of Islam and spirituality.Contribution: This research provides a more comprehensive understanding of the complexities of the impact of internet-based learning on the diverse experiences of Muslim youth. Although the internet has the potential to be an invaluable source of knowledge, the challenges of integrating information with traditional understanding require serious attention. (shrink)

One of the proofs expressing certain knowledge in fiqh method is ijma. There are hardly any scholars who do not accept that ijma is evidence. It is reported that the first person who objected to this was Mu'tazilî İbrahim en-Nazam. The group that does not accept it as a sect are the scholars who belong to the Imamiyya. It is possible to say that mujtahid scholars have been unanimous since the first period mujtahids on the fact that ijmā is evidence, (...) with a few exceptions. Although there is no significant disagreement about the fact that ijma is evidence, the scholars differed on the details of ijma's types, conditions, proofs, and the number of people who would agree on ijma. One of the issues discussed by the scholars of the methodology is the effect of ijmaa when one or more people oppose the majority of the mujtahids. While some of the methodists think that the opposition of the minority against the alliance of the majority will not harm the ijma, the majority of them argue that all mujtahids must be of the same opinion in order for the ijma to be formed. Basically, it can be said that these two approaches argue with each other, but there are also proceduralists who deal with the issue differently. Some scholars take into account the attitude of the majority towards them in an issue opposed by one or a few people. According to these scholars, if the majority does not oppose the opinion of the minority, then ijma cannot be mentioned. Because this shows that the majority also respect the opposing view. If the majority does not respect or even oppose the opinion of the minority, then the consensus of the majority becomes ijma.The arguments generally used in these discussions are the same. Usulists defend their theses based on the opposing views of some of the Companions, especially Ibn Abbas. Those who do not see the opposition of the minority as an obstacle to ijma, argue that although one or more of the Companions had dissenting views, as in the example of Ibn Abbas on riba and mut'a, the consensus of the other Companions is the ijma of the scholars. Likewise, those who argue that this is an obstacle to ijma, as well as Ibn 'Abbas's opposition to the opinion of the populace on awl, was an obstacle to the formation of ijma on an issue agreed by the other Companions.This study deals with the discussions and the arguments used by the parties. However, firstly, the information value and conditions of ijma, which is thought to be closely related to these discussions, are briefly presented. In the study, the explanations of the scholars of different sects, who were not content with the works of a certain school, were examined and tried to be evaluated. As a result, it should be noted that it is the prevailing view that the opposition of the minority against the majority will prevent the formation of ijma, based on the conditions put forward in order for ijma to be conclusive evidence. However, it has come to the conclusion that whether the opposing view of the minority is taken into account by other scholars is effective in the formation of ijma. (shrink)

Paul Veyne, _Did the Greeks Believe in Their Myths?_ _An Essay on the Constitutive Imagination_, trans. Paula Wissing (Chicago: University of Chicago Press, 1988), 169 pp.

Throughout the history of Islam, mosques and masjids have been in a position where Muslims both perform their prayers and perform their scientific activities. In this sense, in the history of Islamic culture, Muslims mostly learned and taught sciences such as the Qur'an, tafsir, hadith and fiqh in these places until the spread of madrasahs. Especially the al-Masjid al-Nabawi, which the Muslims built here with their migration from Mecca to Medina, has become a full center of science. People called Companions (...) of Suffa have a great share in this situation. Because they used this place both as a housing and a school. This function of al-Masjid al-Nabawi affected the mosques of cities such as Kufa. With the foundation of Kufa in 17/638, mosques were built in the center and in the quarters of the city. The Companions who came here for different reasons conveyed their knowledge to the public in these mosques. Thus, in the first period the masjids in Kufa became the centers where the Companions conveyed their knowledge of Islamic sciences. Over time, various scientific circles were established in these mosques, and scholars transferred their knowledge of tafser, hadith and fiqh to the next generations. Especially many important jurists were trained in these places. Some of them are ’Alqamah b. Qays, Masruq b. Abdurrahman, Aswad b. Yazīd, Ibrāhīm al-Naḥa’ī, Ḥammād b. Abū Suleimān, Abū Ḥanīfah, Sufyan al-Thawri, Abū Yūsuf and Imam Muhammad. That these important jurists mostly acquired their knowledge of fiqh in the mosques in Kūfa and that some of them had important effects on the formation of the Hanafi sect made important the quantity and quality of the fiqh education in these places. As a result, it has been seen that the masjids in Kūfa have an important role in the raising of many jurists and the function of these places in this regard has been studied. Thus, this study aims to reveal the function of mosques and masjids in the historical process, albeit limited. (shrink)

Our life and religion always need history, but how historical experience leaves messages, understood and written, and obtains the status of historical truth is a fairly long discussion. History/historical writing is the relationship between the author (subject) and object (historical events/facts). This relationship is a dialectical relationship that influences the elements of truth because like it or not, humans are historians and the writing of history is directed by the individual of its recorder. It is often said that history is (...) written by the victorious groups. By using a critical approach, structuralism (Michel Foucault), to look at episteme (suppositions and principles that unconsciously influence history and historical writers, as well as systems of thought that direct how to practice science in an era), through structuration (Antony Gidden), which shows how the structure of society and activities including writing are formed, where these conditions play a role in a discourse and determine how a discourse occurs. constructivism (J. Piaget), which directs the human way of thinking from assimilation, accommodation, and equilibrium, as well as the subjective-objective approach (philosophy), and phenomenology from Heidegger and others, to reveal the structure of know and human knowledge, thus revealing the dialectic of neurotic and its neomatic elements, elements as ‘wesen’, essence, of the true history. In conclusion, even though history is written subjectively (the human element with its history) with a subjective-objective approach, you will get history or historical writing that is quite accountable and valid. Furthermore, the hope is to present objective (Islamic) history (Islam that is generally accepted, not just because of faith, but more in a rational-objective direction) with quite valid historical evidence. (shrink)