There are limitations of obstetric estimation of neonatal outcome in extremely premature newborns. Predicting outcomes, survival, and morbidity are often uncertain, such as in cases of extreme prematurity, certain fetal anomalies, intrauterine growth restriction, and intrauterine infection. Informed consent, truth telling, the maternal–fetal conflict, decision making, and the fetus as a patient are the most important issues of obstetric and neonatal ethics. Because the boundary between utility and futility is not clear, the best interest of the mother, the fetus, and (...) the newborn will be subject of discussion every time. Here, we report a case of obstetric patient to discuss. (shrink)

The history of the mushaf, which began with the collection of the verses of the Qur'an in the era of Hazrat Abu Bakr, holds a significant place in terms of the science of qiraat and the methodology of tafsir. It is not possible to say that the subject, which is the focus of Western researchers especially to prove their thesis that the Qur’an is the human word, is popular in our country. At this point, in this study prepared with the (...) aim of contributing to the field, tafsir introductions and mushaf history issues were examined. Many of the tafsir works provide valuable information about the history of the mushaf. In this direction, one of the important works of tafsir, Garāib al-Qur'ān, Tafsīr al-Khāzin, Jawāhir al-ḥisān, Fath al-rahmān Rūh al-meānī, Tafsīr al-Marāgī and Tafsīr al-hadīs were analyzed. They constitute the basis of our research because they contain rich information about its history and have not yet been examined in this respect. In this regard, the introductions of the aforementioned commentary works are examined under headings created according to the subjects. First of all, the issue of turning the Qur’anic verses into mushafs during the period of Hazrat Abu Bakr is discussed, and then the principles observed in the mushaf copying activity in the Hazrat Osman period, how many companions were in the commission, the number of mushafs that were copied and sent to the leading towns of the period, and who made the surah arrangement in the mushafs are examined. In addition, information shared about the official mushaf rules and whether these rules must be taken as a basis in the writing of the mushafs is included. Finally, within the context of personal companions’ mushafs, the study delves into the claims, accusations, and debates surrounding the mushafs with Hazrat Osman. (shrink)

Differentiated instruction is an approach that centers on the fact that every student is different and shapes the teaching process according to this reality. Students in the learning environment differ from each other in terms of characteristics such as prior knowledge, interest, needs, learning style, socio-cultural background, cognitive-affective-psychomotor readiness. In order for students with different characteristics to benefit from education in the best way, it is necessary to diversify education in terms of content, teaching-learning process and measurement-evaluation dimensions, taking these (...) differences into account. In this diversification, students' readiness, interest and learning profiles are taken into account as a whole. Although educational programs are prepared by taking the similarities between individuals into account in practice, teachers are expected to diversify the process by taking the individual differences of the students into account and design different learning paths for students with different characteristics. One of the areas that needs to be planned and implemented with a differentiated teaching approach within formal education is religious education. Differentiated religious teaching is to diversify religious teaching in terms of content, learning-teaching process and measurement and evaluation dimensions, taking the individual differences of students into account such as their prior religious knowledge, interest and attitudes towards religion, cultural affiliations and learning profiles. In this study, the self-efficacy perceptions of Religious Culture and Moral Knowledge (“Din Kültürü ve Ahlâk Bilgisi”, abb. DKAB in Turkish) teachers towards differentiated teaching were examined. Determining the self-efficacy perceptions of DKAB teachers regarding differentiated instruction is important in terms of providing information about their success in planning, implementing and evaluating according to differentiated instruction in the Religious Culture and Moral Knowledge course. The research sought answers to the following questions: 1. What are DKAB teachers' self-efficacy perceptions towards differentiated instruction? 2. Is there a significant relationship between DKAB teachers' self-efficacy perceptions towards differentiated instruction and teachers' gender, age, years of service, graduated higher education program and the type of school they work in? The research is a descriptive study and is of quantitative type and survey model. The population of the research consists of DKAB teachers working in primary and secondary education institutions in the 2nd semester of the 2021-2022 academic year. The sample of the research consists of 425 DKAB teachers selected from the population using the appropriate sampling method. Differentiated Instruction Self-Efficacy Scale developed by Mutlu, Öztürk and Aktekin was used to collect the data used in the research. The data collected in the study was analyzed using the SPSS 25.0 package program. According to the findings obtained in the study, DKAB teachers' self-efficacy perceptions regarding differentiated instruction are at a high level. The characteristics of DKAB teachers' age, years of service, and the type of school they work in do not have a significant effect on teachers' self-efficacy perceptions regarding differentiated instruction. There is a significant relationship between DKAB teachers' gender and the characteristics of the higher education program they graduated from and their self-efficacy perceptions. Male teachers consider themselves more competent in differentiated instruction. The self-efficacy perceptions of the teachers who graduated from the primary education DKAB Teaching program are at a higher level than the teachers who graduated from the theology (Ilahiyat) program, which is described as the faculty of theology. It is thought that the research will contribute to the field of differentiated religious teaching. (shrink)

Beş sanattan şiir felsefe tarihi boyunca kendini sürekli gündemde tutmayı başarmıştır. Platon şiire daha çok politik/dini kaygı çerçevesinde yaklaşarak onun dönüştürücü gücünü ideal devleti bağlamında kontrol altına almaya çalışırken Aristoteles şiir sanatına büyük önem vermiş ve bu bağlamda Poetika adlı müstakil eserini kaleme almıştır. Daha sonraki süreçte bu eser öğrencileri tarafından Organon (alet) isimli mantık külliyatının içine dâhil edilmiştir. Platon’un muhteva kritiği diyebileceğimiz yaklaşımından farklı olarak şiiri daha çok form bağlamında ele alan Aristoteles’in söz konusu politik kaygıyı gütmediği anlaşılmaktadır. Ancak (...) şiir, tüm bu geleneklerden beslenen Fârâbî’ye kadar mantık ile doğrudan ilgisi kurulan bir sanat olarak ortaya çıkmaz. Fârâbî’nin özgünlüğü şiiri edebi bir tür olmanın yanında mantıksal ilgisi bağlamında ele almış olmasıdır. Bu makalede şiir ile mantık ilişkisinin Fârâbî’de biri şiirin felsefe öğreniminde ve kıyas türleri bağlamında işlevselliğine diğeri ise mantığın şiirin beş sanat içerisinde tanınmasını ve ayrıştırılmasını sağlayan yönüne işaret eden iki veçheli bir şekilde tasarlandığı savunulacaktır. (shrink)

Starting from the nature of the concept of niceness, nice voice, smartness, together with the clues, is a skill that generally meets the common denominator. This ability is present in every human being, but with different levels. Just as every talent needs training and development, a nice voice needs to be distinguished, trained, developed and rewarded. In this way, a person who is created with a nice voice should be able to reach high level in terms of sound. This emerging (...) niceness also has an effect on strengthening religious feelings on people. For this reason, the prophets sent as guides to people also benefited from this effect of music in their messages. Some prophets even came to the fore by using a nice voice as a method of communication. As the last prophet who has a nice voice as a part of the method of conveying with his strong oratory ability, Prophet Muhammad, as well as the importance he attached to a nice voice, had a lovely voice. The main issue here isalso noteworthy that Muhammad both had a nice voice himself and the importance he gave to a nice voice. In this study, some hadith narrations about how the voices of the prophets were and the narrations about the niceness of the voice of Hz. Muhammad and its effect on the listeners will be evaluated. In addition, the verses of the Qur'an and the narrations of the Hadith about Hz. Muhammad's attitude towards person with a nice voice and "Hz. Muhammad's voice" will be examined in terms of musical context in accordance with the conditions of the period. (shrink)

Kur’ân-ı Kerîm kelimelerinin yazım özelliklerini inceleyen ilim dalına resm-i mushaf /resm-i Osmânî adı verilmektedir. Bu ilme, Hz. Osman’ın (ö. 35/656) halifelik devrinde (644-656), dönemin fasih Arapça kaidelerine göre yazım esas alınmak sûretiyle gerçekleştirilen mushaf istinsah faaliyeti kaynaklık etmektedir. Sahabe eliyle gerçekleştirilen bu çalışmada kullanılan imlanın, sonraki dönemlerde yazılan mushaflarda esas alındığı kabul edilmektedir. Bugün Hz. Osman himayesinde imla edildiği kesin olarak bilinen bir mushaf mevcut değildir. Bu yüzden Hz. Osman mushaflarındaki yazım şekillerine ait detaylar ancak hicrî 3-4. asırlarda telif edilmeye (...) başlanan eserlerden öğrenilebilmekte, resm-i mushaf kriterleri mezkûr kaynaklar baz alınarak belirlenmektedir. Lakin mushaf istinsahı faaliyetinden 3 asırdan daha fazla bir süre sonra kaleme alınan eserlerde verilen bilgilerin yeterliliği/sıhhati konusunda birtakım tereddütlerin varlığı malumdur. Mezkûr tereddütlerin izale edilmesine katkı sunma maksadıyla hazırlanan bu makalede, alanın temel eserlerinde yer alan resm-i Osmânî kaideleri bağlamında Topkapı Sarayı Müzesi/Emanetler Hazinesi 2 nr. Mushaf incelenmektedir. Erken dönemlere ait olduğunda şüphe bulunmayan Mushaf’ın, Hz. Ali’ye (ö. 40/661) tarafından yazıldığı iddia edilmektedir. Mevcut çalışma sayısı bakımından oldukça yeni bir alanda yapılan bu araştırmada, hicretten birkaç asır sonra telif edilen eserler vasıtasıyla ulaşılabilen kaideler ile erken dönemlerde yazılmış TMSK E. H. 2 nr. Mushaf’ın imlası kıyaslanmak sûretiyle, kaidelerin o dönemde ne derece uygulandığını tespite çalışılmıştır. İki bölümden müteşekkil makalenin ilk kısmında, Mushaf’a dair tanıtıcı ve teknik mahiyetteki bilgilere yer verilmiş, Mushaf’ın Hz. Ali’ye nispeti tetkik edilmiştir. Mushaf’ın erken dönemde imla edildiği ancak Hz. Ali tarafından yazılmasının mümkün olmadığı kanaatine yer verilmiştir. İkinci kısımda, ilgili eserlerde “hazf, ispat, ibdal, maktu‘/mevsûl yazım, hemze, Mesâhif-i Emsâr’ın gönderildiği beldelere göre farklılık arz eden yazım farklılıkları” şeklindeki konu başlıkları altında yer verilen toplam 1406 kelimenin yazım özelliğiyle TMSK E.H. 2 nr. Mushaf’ın yazımı mukayese edilmiştir. Sayfa, âyet noksanlığı bakımından neredeyse kusursuz nitelikteki bu Mushaf’ın tamamında yapılan inceleme sonucunda toplam 319 kelimede kaidelere muhalif yazım olduğu tespit edilmiştir. Üzerine inceleme yapılan tüm kadim Mushaflarda da görülen bu imla uyumsuzluğu, resm-i mushaf kaidelerinin sıhhatine dair mevcut soru işaretlerini kuvvetlendirmektedir. Bu da resm-i mushaf ilminin sınırlarını tespit için kadim mushafların imlasının da dikkate alınması gerektiğine, bunun için de erken dönemde yazılmış mushafların yazım şekilleri üzerine daha fazla araştırma yapmanın gerekliliğine işaret olarak kabul edilmelidir. (shrink)

The debate on the possibility of attaining metaphysical knowledge by the method of reasoning began with the ancient Greek philosophers and continues to this day. This article aims to examine how Râzî argues for the possibility of attaining metaphysical knowledge through the method of reasoning. He first argues that existence has two parts, the sensed and the thought, in order to demonstrate that metaphysical knowledge can be obtained through the method of reasoning. Then he tries to prove that existence is (...) not limited to the material. After presenting evidence for the existence of things other than the sensible in existence that can be perceived with the intellect, he tries to discuss our devices to relate to this sphere of existence in a comparative manner. In this comparison, two possible devices for attaining metaphysical knowledge emerge: the theoretical intellect and the purified soul. After revealing the positive and negative aspects of both in this comparison, he argues that the most reliable device is the theoretical intellect and the technique is the method of reasoning Râzî gives various answers to those who object to the possibility of obtaining metaphysical knowledge through the method of reasoning. Râzî tries to put forward the grounds on which the groups who object to the method of reasoning are based. He then evaluates their justifications in terms of accuracy and consistency. Thus, he tests both the relevance of each group's objection to the subject and its consistency with the group's other beliefs. He then presents the justifications for his own opinion on the method of reasoning and the consistency of this method with his other beliefs. Following this method, Râzî first divides those who object to the method of reasoning into two categories according to whether or not they accept a metaphysical sphere of existence. According to this division, those who object to the method because they do not accept a metaphysical sphere of existence are the Sophists, Sumeniyya, Mujasimah, Dhahriyya, and Hashawiyya. Although this group does not accept a metaphysical sphere of existence, they are divided into two classes: those who believe in God and those who do not. According to Râzî, the group that accepts the metaphysical sphere of existence but objects to the method of reasoning is the Talimiyya. They claim that metaphysical knowledge can only be attained through the teaching of an innocent instructor, not by the method of reasoning. The different approaches of these groups are the reason why Râzî sometimes emphasizes accuracy, sometimes consistency, and sometimes proving the metaphysical domain of existence in his answers to those who object to the method of reasoning. (shrink)

Bu çalışmada din görevlilerinin mesleki doyumu ile örgütsel adalet algısı arasındaki ilişki incelenmiştir. Çeşitli kurum çalışanları örnekleminde, yapılan çalışmalar örgütsel adalet ile mesleki doyum arasında bir ilişkinin olduğunu göstermektedir. Fakat din görevlileri ile ilgili olarak örgütsel adalet ile mesleki doyum arasındaki bir ilişkiyi konu edinen bir çalışmaya rastlanmamıştır. Yapılan işten memnuniyet duymak anlamına gelen mesleki doyum çalışanın iş verimini artırmaktadır. Bununla ilişkili olarak da çalışanın, kurumu tarafından çalışanlara adil davranıldığına ilişkin algısı mesleki doyumunu etkilemektedir. Bu çalışmada din görevlilerinin örgütsel adalet (...) algısı ve mesleki doyumu arasındaki ilişkiyi belirlemek için, ilişkisel tarama modeli kullanılmıştır. Veriler ise örgütsel adalet ölçeği, mesleki doyum ölçeği ve demografik değişkenlerin de bulunduğu bir form ile Antalya’da görev yapan 380 din görevlisinden elde edilmiştir. Söz konusu iki değişken arasındaki ilişkinin analizinde korelasyon ve yapısal eşitlik modeli kullanılmıştır. Çalışma sonucunda din görevlilerinin örgütsel adalet algısının, mesleki doyum ile orta düzeyde, pozitif yönde ve anlamlı ilişkisinin olduğu tespit edilmiştir. Açıklanan varyans açısından ise örgütsel adalet algısının, mesleki doyuma ilişkin toplam varyansın %17’sini açıkladığı belirlenmiştir. (shrink)

Roots, Cogwheels and Clouds: A Tale of Encounters In her first book The Illusion of Freedom published in 2006 and in The Age of Gluttony published in 2010 Yıldız Silier focused on the notions of freedom and happiness respectively. This last book on justice completes her trilogy. Instead of taking injustices as a discourse on victimization, she focuses on the life experiences of resisting subjects and collates them through semi fictional tales, letters and diaries. The concrete, material foundations of injustices (...) are exposed in the Roots. The Cogwheels, puts forward what happens when the rebellions fail and the Clouds predict what would have happened if the rebellions had succeeded. Through these three axes, the past (the lost possibilities), the present (dystopia) and the future (utopia) are merged. -/- Those that resist the dictator in the country of animals, peasant risings in the 14th century England, women’s rebellion during the witch hunts in the 16th century Italy, 18th century slave riots in the plantations of West Indies and in workers’ rebellion in the 21st century in a Chinese factory that produces tablets and mobile phones; these are the main subjects of these semi fictional tales. In the second part of the book on “the meeting of old class mates” five friends having different political views discuss “what will happen to our country?” and uncompromising conflicts appear. The last part of the book includes three essays on the Gezi rebellion, Pontecorvo’s film Burn and Calvino’s book Invisible Cities. (shrink)

A picture which reflects the contradictions of our era: Glutton adults, who are always bored and constantly demand new toys and hungry children who have grown untimely. Completely different lives in the same world: Those in the display windows and those in the garbage... This picture is the starting point of the Age of Gluttony. -/- Silier who uses a plain and fluent language, starts from a story of Kafka and touches upon the reasons of obedience to authorities, the internal (...) fears that hinder freedom and issues related with the “meaning of life”. She then proceeds by searching answers to new questions: How does the fetishism of happiness encourage individualism and prevent the flourishing of individuality? Taking inspiration from Kant, Marx, Mill and Sartre can we form a conceptual frame for critical and objective ethical values? -/- What are the different accounts of individuality that lay at the foundations of Marx’s goal of overcoming alienation and existentialists’ yearning for authenticity? How does postmodernism confuse different conceptions of “reason” and “progress”, to charge the Enlightenment as guilty for the crimes and devastation caused by capitalism? How were women transformed through history from goddess to pariah by being domesticated? Can motherhood experiences be saved from the oppressive effects of “motherhood ideology” and have a liberating potential? What kind of link exists between narcissistic individuals who relate freedom with the absence of rules and limits and the ideology of consumerism, which redefines gluttony as a virtue? As greedy companies which rule the world shape both consumers and employers in their image, how does the “irrational” system at the basis of “deformed” and alienated individuals become naturalised and invisible? (shrink)

Dürziler, gerek itikadi açıdan gerekse de hukuki prensipleri bağlamında Osmanlı-Hanefi ideolojisi dışında kalan bir cemaatti. Bununla birlikte Dürzi liderler 19. Yüzyılın başlarına kadar devletin Cebel-i Lübnan’daki idari tem-silcileri olarak siyasi otoriteyi ellerinde tutmayı başardılar. Bunun yanı sıra geleneksel hukuklarını da koruyan Dürziler, Osmanlı Devleti’nin sosyal yapısını oluşturan Millet Sistemi içinde farklı bir pozisyonda kimlik edindiler. Tanzimat reformlarının Cebel-i Lübnan’da uygulanmaya başlaması ise Dürzilerin kimlik tanımlarında siyasi paradigmaların dışına çıkmalarına sebep olmuş, Osmanlı kimliğini İslami terminolojiyle tamamlamak adına hareket eden cemaat, hukuki (...) statülerini bir meşruiyet aracı olarak kullanmaya başlamış ve devletin değişen reformist duruşu karşısında farklı bir hukuki yer edinmeye çalışmışlardı. Bu çalışma, Cebel-i Lübnanlı Dürzilerin Osmanlı Devleti’nin son zamanlarında ortaya çıkan kimlik problemine bakışlarını ele almakta, cemaatin meşruiyet kaygılarına karşı aldığı tedbir ve devletin hukuk politikasını incelemektedir. Araştırmada kendi kaynaklarında ve Osmanlı arşivinde yer alan bazı Dürzi davalarından örnekler verilerek cemaatin iç hukukuna değinilmiş, ayrıca devletin mezhep siyasetinde izlediği yöntemin Dürziler üzerindeki etkisi analiz edilmiştir. (shrink)

Çalışmada, Heinz Halm tarafından kaleme alınan; kitabelerden, vakayinamelerden, gazetelerden, sözlü kaynaklardan vesair tarihî kaynaktan yararlanılarak Arap tarihinin anlatıldığı çalışma değerlendirilecektir. “İslam Öncesi Dönemden Günümüze: Araplar” ismiyle Hitit Üniversitesi İlahiyat Fakültesi Araştırma Görevlisi Fahrettin Haliloğlu’nun tercüme ettiği eser, millet varlığı milat öncesi dönemlere uzanan Arapların, tarih boyunca içinden geçtikleri süreçleri ele alma iddiasını taşımaktadır. Bu iddianın varlığı, çalışmanın kritik için seçilmesinin temel nedenini oluşturmaktadır. İslam öncesi dönemden 21. yüzyıla kadar oldukça geniş bir zamanı kapsayan bir çalışmada Arapların tarihinin hangi açılardan ele (...) alındığı önemli olmakla birlikte; söz konusu tarihi akış içerisinde Alman bir araştırmacı gözüyle Hz. Peygamber’in risaletinin ne şekilde işlendiğini ve nasıl yansıtıldığını incelemek, siyer araştırmaları açısından, ayrıca önem kazanmaktadır. Bu çerçevede değerlendirmeye gayret edeceğimiz kitap, “İslam Öncesi Arabistan”, “Arabistan ve İslam”, “10. Yüzyıldan 15. Yüzyıla Kadar Arap Dünyası”, “1500’den 1800’e Kadar Arap Dünyası”, “19. Yüzyıl”, “20. Yüzyılda Devlet Oluşumu ve Bağımsızlık” ve “21. Yüzyılın Başında Arap Dünyası” başlıklarıyla yedi bölümden meydana gelmektedir. (shrink)

The Book and the Sunnah are the two main sources of Sharʿī science. These two sources are based on narration which requires an absolute certainty, and this makes the reports, especially the mutawātir reports, important for Sharʿī sciences. Many people were involved in the transmission process of the Sunnah and the Book; therefore, Islamic scholars remained loyal to the technical concept “mutawātir reports” which is used in logic and is not open to doubt in terms of credibility. This is particularly (...) important for the science of kalām, which deals with matters of faith. On the other hand, in the science of fiqh, which deals with the practices of the Muslim individuals such as worship and procedures rather than the matters of faith, only the reports that the believer will accept, rather than those that everyone will approve, are sufficient. In this context, as per the science of fiqh, it is sufficient to form a dominant opinion, rather than an absolute certainty as in the science of kalām, for acting upon reports. Some factors, such as the acceptance of conjecture sufficient in the matters associated with fiqh and the low number of mutawātir reports on fiqh matters, also affected the fuqahā’s understanding of certain knowledge. In the context of transmission of the Sunnah, fuqahā partially changed the nature of the concept “mutawātir reports” by going beyond the technical understanding of tawatur. The most important change made by the fuqahā in the nature of mutawātir reports was the inclusion of the phenomenon “sened (chain of transmission)”, which is used to ensure credibility to ḥadīt̲h̲s, in the understanding of tawatur. So much so that while the number rather than the qualifications of the people who convey the reports is important for the credibility of the mutawātir reports in the science of logic; in the determination of mutawātir sunnah, the number of the narration channels which consist of just and fair-minded narrators was taken as a basis in line with the hadith “Whoever ascribes to me what I have not said then let him occupy his seat in Hell-fire.” Even some methodologists valued the justness and fair-mindedness of the narrators so much that they included the famous reports in the scope of mutawātir reports, even though the first layer was ahad, due to their trust in the narrators in the later layers. However, in technical sense, for mutawātir reports, the qualifications of the narrators or who they are is not important at all. On the contrary, any person from a different religion, sect or disposition can take a role in the transmission of mutawātir reports. However, there is no place for fasiq narrators, let alone non-Muslims, in fuqahā’s concept of sened-centered mutawātir reports. Spiritual mutawātir is one of the subjects affected the most by this new understanding of tawatur based on isnād (reporting the chain of transmission). Normally, spiritual mutawātir is the agreement of the reports, conveyed in different texts by a large number of people who cannot agree on a lie, on a common meaning. However, fuqahā interpreted spiritual mutawātir as ahad ḥadīt̲h̲s with different chains of sened reaching a certain number and denoting the same meaning. What makes these two reports different is that the number of narrators assures the credibility of reports in the first one whereas the trust in the justness and fair-mindedness of the narrators does in the second. As a matter of fact, it is not possible to talk about such a spiritual mutawātir if the trust in the justness and fair-mindedness of the narrators who convey the ahad reports is damaged. This approach of spiritual mutawātir was used by the mutakallimūn as much as by the fuqahā. However, they used this approach of mutawātir mostly for matters that are evidenced by the Sunnah but not associated with the essentials of religion, such as Shafa'ah (intercession), Hawd al-Kawthar (Pond of Abundance), Ru’yat Allah (seeing Allah), and imams’ being from Quraysh. Thanks to this new concept of tawatur, Islamic scholars included many ḥadīt̲h̲s that are normally out of the scope of the technical definition of mutawātir reports, in the scope of spiritual mutawātir, and thus provided a credibility to more ḥadīt̲h̲s. (shrink)

The aim of this study is to examine the value of the sacred, which is one of the two basic psychologicalpillars of religion along with meaning, in the process of the religious individual's search for meaning. As it isknown, religion is located at the intersection of sacred and meaning. Some researchers have even stated thatreligion is nothing more than a process of searching for this sacred. According to some, the nature that existsin man in the existential sense, which leads him (...) to become religious, is the same thing as the sense of holiness and sanctity. For this reason, it is possible to say that the sacred is quite functional in the religiousdevelopment of man. However, it can be said that this sense of holiness is largely the source of the psychological energy needed by the religious person in the process of searching for meaning when faced with negative life events. While this is the case, it is seen that people who encounter negative life events often miss thevalue of this sense of holiness mentioned in the process of religious coping and searching for meaning. It hasbeen determined that a small part of the relevant studies are carried out in the context of spirituality and anoverwhelming part in the context of religiosity. However, considering the field of study of the science ofPsychology of Religion, it can be said that it is a necessity to examine the function of the sense of holiness inman's search for meaning. In the study, one of the aims of which is to draw attention to this deficiency, thepsychological value of the sense of holiness in the search for meaning of the religious individual is examinedwithin the framework of primary and secondary sources. The results have been shown to support ideas that asense of holiness can have positive effects on man's search for meaning. (shrink)

The main purpose of the article is to examine the experiences of students regarding the effect of theological education on their religiosity. The working group consisting of students continuing their education at Akdeniz University Theology Faculty was determined by using criterion sampling. The first criterion was determined as having studied the "Religious Education" course. The second criterion is that the participants were selected from the 3rd and 4th grade students, based on the assumption that they should have studied enough to (...) enable them to make an assessment about theology education. The total number of participants is 54, including 32 girls and 22 boys. The obtained data were analyzed with the descriptive analysis technique. As a result of the analysis of the data, the experiences of the participants regarding the effect of the theology education they studied on their religiosity were collected under three themes. These; those who think that theological education positively affects their religiosity, those who think that theological education negatively affects their religiosity, and those who think that theological education has no purpose related to religiosity. (shrink)

In the Qurʾān, the night which encompass half of human life, is expressed by various concepts. From sunset to sunrise (night), various moments of the time frame are also named with different words and concepts. On the other hand, besides sleep and rest, some worship and actions that are asked to be done at night are also mentioned in the Qur’ānic verses. Also sleep at night and the night itself is mentioned as a proof of Allah and an important blessing (...) for us. When we say “night”, people first think of sleep and rest. However, as it is understood from the Qur’ānic verses, the night should not be seen only as a sleep time and rest time. Such that one of the first commandments to the Prophet Muḥammad was to wake up at night and perform various worship and deeds. Also, it is emphasized in the Qurʾān that night worship and actions influence and leave permanent impacts on human being. In this context, in this study, we tried to identify the concepts and expressions stated in the Qurʾān expressing the night-time or the time slices in it by taking into account the references in the Qur’ānic verses. Moreover, we have also examined worship and actions performed or recommended to do at night. Again, we have researched how the worship and actions performed in the calm and darkness of the night will contribute to human being. Thus, we tried to determine how the Qurʾān addresses the "night" which is the preparation time for the next day and the assessment time of the previous day.Summary: One lives half of his life during the day and the other half at night. However, he plans his daily tasks mostly according to daytime, and spends his nights mostly for sleep and rest. On the other hand, sparing the night completely for sleep and rest means that a long period of life passes passively by. That is why we have decided to do a night-time study that expresses an important time frame for human being. Although there are some ḥadīth about the importance of night worship in the sources, we tried to conduct our research within the framework of the Qur’ānic verses about the night. To determine the meaning and the importance attributed to the night by the Qurʾān, we have examined the Qur’ānic verses referring to night-time, night events and worship and actions that are desired to be done during these times. We concluded our research by making use of the main sources of tafsīr and relevant copyrighted works, articles, papers and encyclopedia articles.During the research we saw that the Qurʾān refers to the night and some time periods in it with different names. In this context, we see that concepts such as leyl (ليل), beyāt (بيات), fajr (فجر), seḥar (سحر), ğāsik (غاسق), ʿashiyy (عشيّ) and asīl (أصيل) are used in the āya. In many Qur’ānic verses, phrases reffering an entire day with specific composition such as day-night and morning-evening are used. In the composition of day and night, night is always mentioned first. In the compositions in the form of morning-evening, we see that sometimes the morning is mentioned first, and sometimes the evening. In addition to these, there are expressions such as before the sunrise, sunset, stay until evening that evokes night-time in the Qurʾān.Another point that draws attention in the research is that there are vows on the night or on certain times in the night in the Qurʾān. We can say that the vows in question are an indication of the importance that Allah gives to the night and some time in it. In fact, Allah points to the night, the functions of the night and its relationship with the day as a āyah (proof) of his existence, might and uniqueness.On the other hand, there are many good and bad historical events that happened during the night in the Qurʾān. First of all, it should be noted that the beginning of the waḥy (devine revalation), which is one of the biggest historical events, took place at night. The Qurʾān describes this night, which is mentioned as Laylat al-Qadr, as better than a thousand months. Again, it is mentioned in the Qurʾānic verses that Prophet Moses and Lūṭ left their countries by taking advantage of the darkness of the night with the believers to get rid of the evil of the oppressors. Also, deniers sometimes chose especially the night-time to carry out cheats and traps for the prophets and believers, and even attempts to assassinate. The fact that the night is dark, quiet and calm obsufucates such negative actions. For this reason, the Qurʾān recommended to take refuge in the Lord of the daybreak from the evil of the darkness.The research demonstrates that the Qurʾān asks people to perform various worships and actions in certain time periods of the night. In fact, even in the early days of waḥy, the Prophet was commanded to wake up at night and perform some worship and actions. In this context, he was asked to pray at night, read the Qurʾān by contemplating and understanding, and chant the name of his Lord. Actually, the Prophet is prepared for the heavy responsibility he took spiritually with such actions that he performed at night. Because a strong spirit and mind are necessary for facing up to what will happen during the next day. It is already stated in the Qurʾān that getting up at night has effective and permanent effects on people. Again, during the prophethood, The Prophet has advised to perform some actions such as sajdah (prostration), qiyām, tasbīḥ and tahajjud ṣalāt (night prayer) -as a special night prayer- during the night.In the Qurʾānic verses examined, some prayers and actions are asked to do at night and day regardless of time. Especially three of the farḍ of prayer (ṣalāt), namely evening, ʿišāʾ and fajr prayer (ṣalāt), are performed during the time defined as night. In addition, some aspects such as duʿāʾ (prayer), istighfār (ask for forgiveness), ṣadaqa and daʿwah (call) are mentioned in the Qurʾānic verses. It is an order or recommendation that all this be done at night as well as during the day. Especially for istighfār which means to ask for forgiveness, it is mentioned the time of dawning.As a result, we can say that there are some special features that make the night different from daytime. For instance, it prepares a suitable environment to sleep and rest for one who is tired mentally, spiritually and physically after the daytime; as the night has features such as darkness, silence and tranquility that man needs to rest and be calm. On the other hand, Allah does not want the night, which means half of human life, to be spent entirely with sleep and rest. As, one rests not only his body but also his mind and soul in the quiet and calm atmosphere of the night, Hereby, human-being starts the next day with a more vigorous mind, spirit and body. At night-time, while making an evaluation of the previous day's deeds and actions, people are also prepared spiritually and mentally for the next day's works.We can say that worship and deeds performed at night are more sincere than those performed during daytime, because man stays alone with his nafs and his Lord at night, away from the eyes. This can keep people away from riyā (pretension) and vanity that invalidates their deeds. Man's waking up and worshiping his Lord at a time when everyone is asleep shows his ikhlāṣ and sincerity. All these indicate that the time of responsibility for man is not limited to daytime. For this reason, people should think day and night together within the framework of his responsibilities and do their work accordingly. (shrink)

Bu risale üç temel konuyu ele almaktadır. Bu konulardan birincisi elest bezmi ikincisi cennet ve cehennemliklerin belirlenmesi sonuncusu ise levhi mahfuzdur.

Background More than one in 10 of all prisoners in England and Wales are Foreign Nationals. This article discusses whether the research applications to one London prison are aimed at understanding a prisoner population characterised by significant multinational and multilingual complexity. Methods We studied all accessible documents relating to research undertaken at a women's prison between 2005 and 2009 to assess the involvement of Foreign National prisoners and women with limited English. The source of information was prison research applications and (...) protocols. We also looked at available final research reports and journal articles. Results Two key findings emerged from this study. First, studies at this prison frequently excluded Foreign National prisoners and women with limited English. Second, Foreign National prisoners were often clustered as a homogeneous category in the research reports reviewed. This is despite their diverse cultural backgrounds, their variable immigration status and their differing competence in English, all of which affect their lives. Conclusions The failure to include and/or identify social subgroups of the population can undermine the value of research, including, in the case of the study prison, funded health research. This can compromise associated needs assessments and service delivery, particularly important in already disadvantaged populations; this may encourage and/or perpetuate a range of health inequalities. There is a pressing need to examine cultural exclusion in other health and criminal justice settings, to assess the ways in which—and the extent to which—such exclusion may compromise the merit of proposed and completed health and social research. (shrink)