This article focuses on the relationship between morality and law through the debate between William Whewell (1794-1866) and John Stuart Mill (1806-1873), two important moral philosophers of 19th century Britain. Whewell belongs to a tradition maintaining that the basic moral principles can be known intuitively through an inherent faculty such as moral sense or conscience. In the meantime, Whewell argues that the process of knowing these basic principles intuitively is not an irrational process and that the reason is active throughout (...) the whole process of knowing. In this context, the reason is the most basic concept of Whewell's system. In Whewell's system, the will of God is the highest/ultimate good. Relatedly, action in accordance with the will of God is morally right action. On the other hand, utilitarianism, to which Mill belongs, is a moral theory that determines the greatest happiness of the highest number of people as the criterion for morally right action. This theory does not include any metaphysical and theological elements, which argues that morality should be based on experience and introspection. Utilitarianism rejects the claim that there are basic moral principles that can be intuitively known. This approach of utilitarianism makes these two theories natural opponents of each other. One of the topics of the Whewell-Mill debate is the juncture of morality and law. In this context, Whewell's views on the moral-law relationship, Mill's criticism of Whewell on this issue and Whewell's responses to Mill constitute the subject of the article. The main purpose of this study, in which the comparative method is adopted, is to gain new perspectives on the relationship between morality and law. When we focus on the Whewell-Mill debate, we see that Whewell deals with the moral-law relationship on the basis of the concept of right, while Mill deals with the concept of justice. According to Whewell, it is impossible to talk about morality unless there are rights determined by law. In this regard, justice basically means compliance with the law. Like Whewell, Mill accepts that justice is not static but dynamic, and argues that only the utility can determine what just is. Mill objects to Whewell's views on three main criticial points. These are; according to Mill, Whewell first makes law the basis of morality by claiming that it is not possible to talk about morality where there are no laws. Whewell, objecting to this criticism of Mill, states that he does not make law the basis of morality; he says that he needs law to put moral principles into the practice. The second criticism of Mill is that Whewell makes laws the criterion of moral righteousness, which narrows morality down to rights and therefore to law compliance. Whewell objects to Mill, saying that moral rightness is much broader concept than legal rightness. For him, obedience to the law is only part of moral righteousness. Mill’s last criticism is that Whewell made obedience to the law a moral duty, even if it is not just. In Whewell's system, obedience to laws confirming slavery is made a moral duty. Whewell, on the other hand, admits that laws may be immoral from time to time, but states that obedience to these laws is more reasonable than disobeying them; because the problems that will arise from non-compliance with the laws are much greater. What needs to be done is to make sure that more just laws are legislated. However, according to Whewell, legislation is the duty of the jurist, not the moralist. These criticisms made by Mill against Whewell are actually criticisms that is related Mill's own system. Mill neither himself can give satisfactory answers to these criticisms. In conclusion, in the polemic between Whewell and Mill, it is possible to find other different answers of both thinkers regarding the relationship between morality and law. However, it cannot be said that these answers completely solved the problems stated above. (shrink)

Interoperability across data sets is a key challenge for quantitative histopathological imaging. There is a need for an ontology that can support effective merging of pathological image data with associated clinical and demographic data. To foster organized, cross-disciplinary, information-driven collaborations in the pathological imaging field, we propose to develop an ontology to represent imaging data and methods used in pathological imaging and analysis, and call it Quantitative Histopathological Imaging Ontology – QHIO. We apply QHIO to breast cancer hot-spot detection with (...) the goal of enhancing reliability of detection by promoting the sharing of data between image analysts. (shrink)

The institutional model as delineated by classical Public Administration has limited utility for public administration in the developing countries. There are unlikely to be any uniform structural remedies foradministrative defects in those countries. Similar relationships do not have similar consequences in different contexts. An increased awareness along these lines led to the emergence of Development Administration- an effort to relate structures to goals - and Comparative Public Administration - analysis of administrative structures in their own societal contexts. The basic argument (...) of the present articles is that despite our increased sophistication on these matters the relevance in Development Administration cannot be obtained if one relies only on theoretical knowledge. It is noted that in Development Administration thinking must descend from the heights of systematic theory to the open country of praxis. (shrink)

Coordination of a power system with the phasor measurement devices in real time on the load and generation sides is carried out within the context of smart grid studies. Power systems equipped with information systems in a smart grid pace with external security threats. Developing a smart grid which can resist against cyber threats is considered indispensable for the uninterrupted operation. In this study, a two-way secure communication methodology underpinned by a chaos-based encryption algorithm for PMU devices is proposed. The (...) proposed system uses the IEEE-14 busbar system on which the optimum PMU placement has been installed. The proposed hyperchaotic system-based encryption method is applied as a new security methodology among PMU devices. The success of results is evaluated by the completeness of data exchange, durations, the complexity of encryption-decryption processes, and strength of cryptography using a microcomputer-based implementation. The results show that the proposed microcomputer-based encryption algorithms can be directly embedded as encryption hardware units into PMU and PDC devices which have very fast signal processing capabilities taking into considerations the acceptable delay time for power system protection and measuring applications and quality metering applications which is 2 ms and 10 ms, respectively. While proposed algorithms can be used in TCP or UDP over IP-based IEEE C37.118, IEC 61850, and IEC 61850-90-5 communication frameworks, they can also be embedded into electronic cards, smartcards, or smart tokens which are utilized for authentication among smart grid components. (shrink)

In the history of Islam, many scholars who have contributed to Islamic sciences both with their works and their thoughts have been attributed to teşeyyuʻ (being inclined to Shi'ism). Dārakutnī (d. 385/995) is one of the scholars who were subjected to this accusation. Dārakutnī, who was considered one of the leading ḥadīth reciters of his period with his strong memory and deep understanding, wrote many works showing his competence in the science of ḥadīth He was also given the title of (...) “Amīr al-mu’minīn fi’l-hadīs”, a title bestowed upon very few people. The background behind Dārakutnī’s accusation of teşeyyuʻ is that he memorized the poems of Sayyid al-Himyerî (d. 173/789), a Shiite poet. In this article, the allegation of teşeyyu' attributed to Dārakutnī has been examined and the information that constitutes the source of the said accusation against him has been examined and whether this accusation has been handled on a solid basis has been examined. As a result of the research conducted on both Dārakutnī’s own words and works and the Ahl al-Sunnah and Shia rijāl literature, it was concluded that the accusation of teşeyyu' directed against Dārakutnī was merely an allegation and was not based on a scientific basis. In the research, the information in the relevant sources was examined and an attempt was made to present the information obtained in an objective manner. (shrink)

1755’te gerçekleşen Lizbon depremi çağın filozofları için fiziksel ve ahlaksal kötülük üzerine konuşmak üzere bir söylem alanı yaratmıştır. Düşüncelerini Felsefi Sözlük gibi felsefi türde ve Zadig ve Candide gibi kurgu eserlerle ortaya koyan Voltaire ayrıca bir de Lizbon Felaketi Üzerine Şiir başlığıyla şiir yazmıştır. Kısaca fiziksel kötülüğü, ahlaksal kötülükle gerekçelendirmeyi ve her şeyin tanrısal plan çerçevesinde ‘en iyi’ olduğu düşüncesini eleştirir ve bir parça umutla birlikte bunu savunan filozoflardan duygudaşlık talep eder. Rousseau ise Voltaire’in şiirini tanrısal inayete karşı yazılmış bir (...) şiir olarak değerlendirir. Voltaire’i mevcut kötülüğü abartmakla suçlar. Ona göre fiziksel kötülüğün nedenlerini fiziksel koşullarda aramak ve tanrısal inayete inançla bağlanmak gerekir. Bu çalışma fiziksel ve ahlaki kötülük çerçevesinde Voltaire ve Rousseau’nun düşünceleri karşılaştırılmıştır. (shrink)

Many societies have had different tendencies in terms of belief in the historical process. The purpose of this article is to look in general terms whether the types of society, including the Arabs, in the pre-Islamic tribe and clan structuring, have experienced systems such as totemism, fetishism, naturism and animism in different forms and time periods. Likewise, it is to examine the pre-Islamic Arabs, the features that distinguish them from other types of society, and their monotheistic religions and paganism that (...) they have lived since ancient times. In our research, it was concluded that the perception of a monotheistic religion, the last representative of which was "hanif" until Islam, had spread to such an extent that it had a profound effect on the religious experiences of pre-Islamic Arabs, and therefore, the idolatry of the pre-Islamic Arabs was never independent of the degeneration of the monotheistic religion, as in Hanif. has been reached. At the same time, Hanif thought also shared the fate of ancient divine religions, and faced the pressure of paganism before the phenomenon of communion could be realized, that is, before the religious experience of Hanif could be shared by its believers with its social dimension. However, the limited historical data on both pagan worship and Hanif's religious experience is one of the difficulties of the research as a problematic issue. Another issue we question in our study is that the idolatry of the pagan Arabs who cannot be seen as different forms of worship that only worship the idol and symbolize the show of servitude to him. As a matter of fact, these idols are embodied on earth as symbols of a pantheon of gods that includes "the supreme being Allah", jinn, angels and other abstract beings. Naturally, they are also powerful and should be respected, worshiped, sacrificed, inshort, worshiped as representatives of the gods. At the same time, since they are divine beings, they are expected to fulfill any task required of a god. (shrink)

In Nicomachean Ethics VII, Aristotle offers an account of akrasia that purports to salvage the kernel of truth in the Socratic paradox that people act against what is best only through ignorance. Despite Aristotle’s apparent confidence in having identified the sense in which Socrates was right about akrasia, we are left puzzling over Aristotle’s own account, and the extent to which he agrees with Socrates. The most fundamental interpretive question concerns the sense in which Aristotle takes the akratic to be (...) ignorant. The received view in the literature has been the intellectualist interpretation, which takes akratic agents to be so ignorant of the wrongness of what they do as to be unaware of it. In recent decades, many scholars have identified serious problems in this interpretation and have moved towards the non-intellectualist reading, the strong version of which takes clearheaded akrasia to be possible. There is, however, a glaring shortage of discussion of the difficulties facing the strong... (shrink)

It is important to determine the attitudes of employees towards occupational accidents and diseases and whether these events are perceived as inevitable or out of control. Inaccurate interpretation of the perception of fatalism towards occupational accidents and diseases may lead to more occupational accidents and diseases. The use of scales to determine the perception of fatalism in the context of occupational accidents and diseases allows for a quantitative assessment of these issues. This approach makes it possible to objectively measure and (...) analyze the perception of fatalism, thus paving the way for a more in-depth examination of related phenomena. This study is a scale development study to determine the level of fatalism towards occupational accidents and diseases. This methodological study was conducted between October 2021 and June 2023. The scale was shaped by taking expert opinions for the scale items prepared by making use of the literature, pre-applied and pilot applied with 75 people; Exploratory Factor Analysis and Confirmatory Factor Analysis were conducted with 242 people; and all evaluated with validity and reliability analyzes. In the exploratory factor analysis for the developed scale of fatalism towards occupational accidents and diseases, it was seen that the scale items were gathered under 4 factors and the explanatory coefficient was 53.68%. In order to measure the applicability of exploratory factor analysis for the scale, KMO value was 0.854 and Bartlett's Test of Sphericity value was χ2=1996.527; df=153, p. (shrink)

The sūrat al-Takāthur is one of the early Makki surahs and takes its name from the word meaning passion for multiplicity and consists of 8 verses. There are rumors that the surah descended from two tribes in Mecca, the Ansar, or the Jews, who tried to indicate their superiority by using numerical and commercial power. While doing the study, the words that serve as the key concept in the surah were scanned from competent dictionaries and possible meanings were revealed. Afterwards, (...) the main subjects of the surah were determined, and these subjects were processed in the context of the culture of tafsir, associating them with today's world. It is seen that the types of Takāthur, the sources of true knowledge, the torment in the grave and being taken into account from blessings are discussed in the Surah. The surah, which emphasizes that children, rank, property and wealth, which the Qur'an generally refers to as the ornament or livelihood of worldly life, should not be made the main target, draws attention to man's passion for multiplicity. According to the Surah, man's passion for numerical and economic multiplicity distracted him from his main task and eventually caused him to perish. Considering that the numerical and economic growth passion of individuals and societies is the cause of many wars, it is seen how appropriate this warning and result is. The surah uses the degrees of "ilme'l-yakin" and "ayne'l-yakin", which are accepted as the sources of precise and correct information, in order to comprehend the strong message given. Another issue that the commentators dwell on in the surah is “No; You will know later!” are phrases. While some commentators accept these statements as evidence for torment in the grave, others do not. Finally, the surah states that he will be questioned about all the blessings that cause a person to fall in love with numerical and economic reproduction, and that the blessings he enjoys now will cause him to go to Hell in the hereafter, and asks him to act by taking this matter into account. (shrink)

Although nature of science and nature of scientific inquiry are related to each other, they are differentiated as NOS is being more related to the product of scientific inquiry which is scientific knowledge whereas NOSI is more related to the process of SI. Lederman et al. determined eight NOSI aspects for K-16 context. In this study, a science camp was conducted to teach scientific inquiry and NOSI to 24 6th and 7th graders. The core of the program was guided inquiry (...) in nature. The children working in small groups under guidance of science advisors conducted four guided-inquiries in the nature in morning sessions on nearby plants, animals, water, and soil. NOSI aspects were made explicit during and at the end of each inquiry session. Views about scientific inquiry questionnaire was applied as pre- and post-test. The results of the study showed that children developed in all eight NOSI aspects, but higher developments were observed in “scientific investigations all begin with a question” and “there is no single scientific method,” and “explanations are developed from data and what is already known” aspects. It was concluded that the science camp program was effective in teaching NOSI. (shrink)

This article is on Jean-Paul Sartre’s existentialist philosophy and his theory of art. Sartre, first of all, sets up phenomenological ontology, then founds humanist atheist existentialism. Sartre projects his theory of committed literature as his contribution to the field of philosophy of art on phenomenological ontology and humanist atheist existentialism. In the first part of this article, a brief description of the sources and grounds of Sartre’s ideas are given. In the second part, the theory of committed literature is explained. (...) Here, the most important property of Sartre’s art theory, namely Sartre’s separation of literature from plastic arts is clarified. The second part of the article is composed of four sections. In the first section of the second part, Sartre’s critique against the theory of aesthetic purity is investigated. In the second section, a relation between development of art and human freedom is set up. In the third section the difference between art of literature and plastic arts is determined. In the fourth and the last section the meaning of committed literature is defined. (shrink)

We present a mini review of the Stueckelberg mechanism, which was proposed to make the abelian gauge theories massive as an alternative to Higgs mechanism, within the framework of Minkowski as well as curved spacetimes. The higher the scale the tighter the bounds on the photon mass, which might be gained via the Stueckelberg mechanism, may be signalling that even an extremely small mass of the photon which cannot be measured directly could have far reaching effects in cosmology. We present (...) a cosmological model where Stueckelberg fields, which consist of both scalar and vector fields, are non-minimally coupled to gravity and the universe could go through a decelerating expansion phase sandwiched by two different accelerated expansion phases. We discuss also the possible anisotropic extensions of the model. (shrink)

Consider how your consumption would change if you were stranded on a deserted island. Isolation would eliminate all social influences on your consumption decisions, even for the same choice set. You might decide not to consume cosmetics, curtains, or neckties, and pay less attention to the style or color of your clothes, car, or furniture. These choices might not matter as much to you anymore, for you would not have to consider the reactions of other individuals to your consumption. Similarly, (...) isolation would also eliminate social influences on your speech. Absent an audience, your choice of words would not be subject to the judgments of others. (shrink)

We understand from the oldest sources that have reached us that according to their status, racial characteristics, culture, religion etc. people called their adressees with many different names besides their own names. The Arabic nicknames and titles, which are the main subject of our research result of this necessity. Before the formation of Islamic culture and civilization, different titles were used in all civilizations, especially in the Byzantine and Sassanid empires, for the members of the group, which were considered as (...) the elite class, apart from their names. Of course, the Arab society of jahiliyyah was also greatly influenced by his. In the political and bureaucratic structure created by the rapid spread of Islam and the interaction from different civilizations, a new naming, or rather nicknames, were made by using religious figures. This happened to such extend that the original names of many rulers remained in the shadows. The strict centralist structure of the Umayyad state required an authoritarian state administration that would not need excessive credit or definition. Therefore, the caliph did not need an extra nickname or title to define himself. At the same time, it would be appropriate to say that they never had any thoughts of praising the politicians and bureaucrats affiliated with them. The radical change in the political understanding with the Abbasid revolution also led to a great change in naming strategies. In fact, it is possible to explain the differentiation in this management approach through titles in the shortest way. The famous names of the Abbasid caliphs are nothing but nicknames. These names, which are adorned with the words of Allah, are actually an effort to show religious sensitivity to the subjects. The sensitivity in the language of diplomacy has come to the fore even more with the special divans established. The language of religion and the language of politics have been intertwined, and the caliph, who is the representative of the creator on earth, has been giving nicknames/titles around him. We see the actual situation of this practice as concrete in relation to the vassal states. During the Abbasid period, the level of relations between the states, which first emerged as semi-independent and later independent, and the caliphate differed according to time and conditions. In proportion to the political power of the Abbasid state, these heads of state were given different ranks. In this research, we try to reveal the background of the ranks given to the heads of vassal state established in the Khorasan and Transoxiana region and carrying out very important activities in the political sense. Additionally, we aim reveal to find out the political, religious and social structure of Tahirids, Saffarids, and Samanids, who are also very important in terms of Turkish history and serve as a bridge between the region and the center of the caliphate, Baghdad. We think that the subject discussed is important in order to discover the unknown aspects of the historical process in the political and bureaucratic formation of the Turkish empires established after the collapse of these three vassal states. In fact, it can be said that even today, the historical anatomy of the ranks used in terms of status determination and the arrangement of the political field in different Islamic geographies is being explored. Most importantly, in this study, we try discover the cornerstones of the communication dimension of the mawali with the Arab power. The location of the Transoxiana and Khorasan geographies before the Islamic conquests and the population fluidity accelerated by the Turkish migrations were an important factor in the political formation of the region during the Abbasid period. The historical background was taken into consideration in the titles given to the vassal state rulers. It is remarkable that the caliph gave the old Turkish title “ıhsid” to a Turkish leader of a state established in Egypt. There are many other examles such as this with regard to the vassal states in the East. The conclusion we have obtained from our study is that titles play a decisive role in the political connection between the center of the caliphate and the affiliated states. On the one hand, this regulates the balance between the center and local administrators, on the other hand, it determines the moral as well as the material rank of the sultans in the eyes of the people. In fact, the successes in the conquests led the caliphs to rank the vassal sultans with titles. This situation is a kind of password that determines the balance between the religious authority, the caliphate, and the worldly authority. (shrink)

My dissertation is on Plato's view on pleasure. I focus on the Republic, where Plato offers his first systematic treatment of pleasure and pain. Plato's thought on pleasure, and in particular his view on the truth and falsity of pleasure, has received no small degree of attention in the secondary literature during the past few decades. Despite the amount of work that has been done, however, Plato's thought on pleasure and pain has not been adequately understood, as scholars have persistently (...) underappreciated the treatment offered in Republic IX. ;The account and evaluation of pleasures in Republic IX has often been criticized as fraught with serious problems and inadequacies. It has been argued that the account not only fails to describe the role of pleasure in our lives accurately, but is also inconsistent and full of ambiguity. The inconsistency attributed to the account in essays by Dorothea Frede is supposedly between two distinct criteria that the account employs for the evaluation of pleasures. Dorothea Frede also claims, with Gosling and Taylor, that Plato's account contains fatal ambiguities. I argue that all of the above charges are false. I show that a careful examination of Plato's text reveals his account of pleasure to be consistent, coherent, and compelling. Since Plato offers his account of pleasure by way of proving that the pleasures of the rational part of the soul are most pleasant, dismissing the charges also requires a close reading of the passages in Book IV concerning the Platonic division of the soul into three parts. I show that Plato's view on pleasure and his division of the soul are mutually corroborative. The interpretation I develop allows us to see that Plato's view on the best life is much less austere and much more livable than critics have claimed. (shrink)

Recent history is replete with scandalous acts and charitable acts within the business community. Unfortunately, scandalous acts seem to occur with greater frequency than charitable acts – at least as reported in the broadcast and print media. An interesting corollary to the incidence of scandalous and charitable acts is the apparent differential involvement of men and women, particularly in scandals. This article explores a possible explanation for the apparent gender differential in involvement in scandals and acts of charity. Drawing on (...) a conceptual framework of three Fundamental Moral Orientations (FMOs) – selfishness, self-fullness, and selflessness – and relevant literature on gender effects, this article explores whether men and women are perceived as differing fundamentally in how they approach moral dilemmas. This phenomenon is examined with a sample of personnel (n = 682) from the hotel industry in Turkey. Results of the study indicate that gender has some effect on the perceived adoption of FMOs, and that these gender effects are generally consistent across age, educational level, and organizational rank categories. Implications of the findings are discussed. (shrink)

This paper presents four theorems that connect continuity postulates in mathematical economics to solvability axioms in mathematical psychology, and ranks them under alternative supplementary assumptions. Theorem 1 connects notions of continuity (full, separate, Wold, weak Wold, Archimedean, mixture) with those of solvability (restricted, unrestricted) under the completeness and transitivity of a binary relation. Theorem 2 uses the primitive notion of a separately continuous function to answer the question when an analogous property on a relation is fully continuous. Theorem 3 provides (...) a portmanteau theorem on the equivalence between restricted solvability and various notions of continuity under weak monotonicity. Finally, Theorem 4 presents a variant of Theorem 3 that follows Theorem 1 in dispensing with the dimensionality requirement and in providing partial equivalences between solvability and continuity notions. These theorems are motivated for their potential use in representation theorems. (shrink)

In recent years, the number of foreign students studying at universities in Turkey has been increasing. Recent studies show that foreign students experience problems such as social exclusion and loneliness in city and university life. Loneliness is a concept that has a direct impact on psychosocial well-being. For this reason, it seems important to examine loneliness and religious coping skills in foreign students. The aim of this study is to reveal the loneliness and religious coping levels of foreign university students (...) in terms of socio-demographic variables. Correlational research method, one of the quantitative research designs, was used in the research. The sample of the study consists of 139 students, 121 of whom are Syrian nationals and 18 Africans. On the other hand, this research is important in that it is conducted in Kilis, one of the provinces where the Syrian population is the most dense, and mostly with Syrian university students. As a result of the research, it was determined that the positive religious coping levels of university students under the age of 20 were higher than those of students over the age of 20. It was found out that the prolongation of the residence period in Turkey positively increased the religious coping levels of the students, and the family types of the students (parents together, separate, loss of parents, etc.) did not have an effect on the levels of religious coping and loneliness. On the other hand, it was showed that there was no significant relationship between the number of siblings and religious coping and loneliness in foreign students, and lastly, the religious coping levels of the engineering faculty students were higher than the students studying in other departments. (shrink)

Experiential evidence shows that pain is associated with common meanings. These include a meaning of threat or danger, which is experienced as immediately distressing or unpleasant; cognitive meanings, which are focused on the long-term consequences of having chronic pain; and existential meanings such as hopelessness, which are more about the person with chronic pain than the pain itself. This interdisciplinary book - the second in the three-volume Meanings of Pain series edited by Dr Simon van Rysewyk - aims to better (...) understand pain by describing experiences of pain and the meanings these experiences hold for the people living through them. The lived experiences of pain described here involve various types of chronic pain, including spinal pain, labour pain, rheumatic pain, diabetic peripheral neuropathic pain, fibromyalgia, complex regional pain syndrome, endometriosis-associated pain, and cancer-related pain. Two chapters provide narrative descriptions of pain, recounted and interpreted by people with pain. Language is important to understanding the meaning of pain since it is the primary tool human beings use to manipulate meaning. As discussed in the book, linguistic meaning may hold clues to understanding some pain-related experiences, including the stigmatisation of people with pain, the dynamics of patient-clinician communication, and other issues, such as relationships between pain, public policy and the law, and attempts to develop a taxonomy of pain that is meaningful for patients. Clinical implications are described in each chapter. This book is intended for people with pain, their family members or caregivers, clinicians, researchers, advocates, and policy makers. (shrink)

Ontology is one strategy for promoting interoperability of heterogeneous data through consistent tagging. An ontology is a controlled structured vocabulary consisting of general terms (such as “cell” or “image” or “tissue” or “microscope”) that form the basis for such tagging. These terms are designed to represent the types of entities in the domain of reality that the ontology has been devised to capture; the terms are provided with logical defi nitions thereby also supporting reasoning over the tagged data. Aim: This (...) paper provides a survey of the biomedical imaging ontologies that have been developed thus far. It outlines the challenges, particularly faced by ontologies in the fields of histopathological imaging and image analysis, and suggests a strategy for addressing these challenges in the example domain of quantitative histopathology imaging. The ultimate goal is to support the multiscale understanding of disease that comes from using interoperable ontologies to integrate imaging data with clinical and genomics data. (shrink)

Textual criticism seeks to generate the most accurate version of an author's manuscript based on available copies. Textual criticism became prominent in the contemporary sense during the 19th and 20th centuries. Textual criticism studies, which were conducted extensively first in the West and then in the Islamic world, resulted in the development of several approaches aiming to identify the best version of the text under examination. Among the most prominent examples of these are the genealogical method in the West and (...) the best text method in the Islamic world. In the best text method, which is known as the most widespread examination method in textual criticism activities, which gained momentum from the mid-19th century in the Islamic world, the examiner identifies a master copy which he thinks is the closest to the text of the author and exhibits the most solid text by taking certain criteria into consideration. Apart from obvious mistakes, the examiner does not make any changes in the master copy he selects, and does not include other copies in the text, only referring to different variants of the text. The principle of "adherence to the master copy" adopted in the method aims to limit interference in the text and prevent unnecessary and erroneous processes by the examiner. (shrink)

Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...) Birgivî. Better known for his following works on Arabic language and rhetoric and on the prophetic traditions (hadith): Sharḥu uṣûli’l-ḥadîth li’l-Birgivî; Sharḥu’l-Ḳaṣîdati’n-nûniyya (two commentaries, in Arabic and Turkish); Şarḥu’l-Emsileti’l-mukhtalifa fi’ṣ-ṣarf (two commentaries, in Arabic and Turkish); Sharḥu’l-Binâʾ; Sharḥu’l-ʿAvâmil; and Sharḥu İzhâri’l-asrâr, Karsî has actually composed textbooks in quite different fields. Hence the hundreds of manuscript copies of his works in world libraries. Many of his works were also recurrently printed in the Ottoman period. One of the neglected aspects of Karsî is his identity as a logician. Although he authored ambitious and potent works in the field of logic, this aspect of him has not been subject to modern studies. Even his bibliography has not been established so far (with scattered manuscript copies of his works and incomplete catalogue entries). This article primarily and in a long research based on manuscript copies and bibliographic sources, identifies twelve works on logic that Karsî has authored. We have clarified the works that are frequently mistaken for each other, and, especially, have definitively established his authorship of a voluminous commentary on al-Kâtibî’s al-Shamsiyya, of which commentary a second manuscript copy has been identified and described together with the other copy. Next is handled his most famous work of logic, the Sharhu Îsâghûcî, which constitutes an important and assertive ring in the tradition of commentaries on Îsâghûcî. We describe in detail the nine manuscript copies of this work that have been identified in various libraries. The critical text of Karsî’s Sharhu Îsâghûcî, whose composition was finished on 5 March 1745, has been prepared based on the following four manuscripts: (1) MS Kayseri Raşid Efendi Kütüphanesi, No. 857, ff.1v-3v, dated 1746, that is, only one year after the composition of the work; (2) MS Bursa İnebey Yazma Eser Kütüphanesi, Genel, No.794B, ff.96v-114v, dated 1755; (3) MS Millet Kütüphanesi, Ali Emiri Efendi Arapça, No. 1752, ff.48v-58r, dated 1760; (4) MS Beyazıt Yazma Eser Kütüphanesi, Beyazıt, No. 3129, ff.41v-55v, dated 8 March 1772. While preparing the critical text, we have applied the Center for Islamic Studies (İslam Araştırmaları Merkezi, İSAM)’s method of optional text choice. The critical text is preceded by a content analysis. Karsî is well aware of the preceding tradition of commentary on Îsâghûcî, and has composed his own commentary as a ‘simile’ or alternative to the commentary by Mollâ Fanârî which was famous and current in his own day. Karsî’s statement “the commentary in one day and one night” is a reference to Mollâ Fanârî who had stated that he started writing his commentary in the morning and finished it by the evening. Karsî, who spent long years in the Egyptian scholarly and cultural basin, adopted the religious-sciences-centered ‘instrumentalist’ understanding of logic that was dominant in the Egypt-Maghrib region. Therefore, no matter how famous they were, he criticized those theoretical, long, and detailed works of logic which mingled with philosophy; and defended and favored authoring functional and cogent logic texts that were beneficial, in terms of religious sciences, to the seekers of knowledge and the scholars. Therefore, in a manner not frequently encountered in other texts of its kind, he refers to the writings and views of Muhammad b. Yûsuf al-Sanûsî (d.1490), the great representative of this logical school in the Egyptian-Maghrib region. Where there is divergence between the views of the ‘earlier scholars’ (mutaqaddimûn) like Ibn Sînâ and his followers and the ‘later scholars’ (muta’akhkhirûn), i.e., post-Fakhr al-dîn al-Râzî logicians, Karsî is careful to distance himself from partisanship, preferring sometimes the views of the earliers, other times those of the laters. For instance, on the eight conditions proposed for the realization of contradiction, he finds truth to be with al-Fârâbî, who proposed “unity in the predicative attribution” as the single condition for the realization of contradiction. Similarly, on the subject matter of Logic, he tried to reconcile the mutaqaddimûn’s notion of ‘second intelligibles’ with the muta’akhkhirûn’s notion of ‘apprehensional and declarational knowledge,’ suggesting that not much difference exists between the two, on the grounds that both notions are limited to the aspect of ‘known things that lead to the knowledge of unknown things.’ Karsî asserts that established and commonly used metaphors have, according to the verifying scholars, signification by correspondence (dalâlat al-mutâbaqah), adding also that it should not be ignored that such metaphors may change from society to society and from time to time. Karsî also endorses the earlier scholars’ position concerning the impossibility of quiddity (mâhiyya) being composed of two co-extensive parts, and emphasizes that credit should not be given to later scholars’ position who see it possible. According to the verifying scholars (muhaqqîqûn), it is possible to make definition (hadd) by mentioning only difference (fasl), in which case it becomes an imperfect definition (hadd nâqis). He is of the opinion that the definition of the proposition (qadiyya) in al-Taftâzânî’s Tahdhîb is clearer and more complete: “a proposition is an expression that bears the possibility of being true or false”. He states that in the division of proposition according to quantity what is taken into consideration is the subject (mawdû‘) in categorical propositions, and the temporal aspect of the antecedent (muqaddam) in hypothetical propositions. As for the unquantified, indefinite proposition (qadiyya muhmalah), Karsî assumes that if it is not about the problems of the sciences, then it is virtually/potentially a particular proposition (qadiyya juz’iyyah); but if it is about the problems of the sciences, then it is virtually/potentially a universal proposition (qadiyya kulliyyah). This being the general rule about the ambiguous (muhmal) propositions, he nevertheless contends that, because its subject (mawdû‘) is negated, it is preferable to consider a negative ambiguous (sâliba muhmalah) proposition like “human (insân) is not standing” to be a virtually/potentially universal negative (sâliba kulliyyâh) proposition. He states that a disjunctive hypothetical proposition (shartiyya al-munfasila) that is composed of more than two parts/units is only seemingly so, and that in reality it cannot be composed of more than two units. Syllogism (qiyâs), according to Karsî, is the ultimate purpose (al-maqsad al-aqsâ) and the most valuable subject-matter of the science of Logic. For him, the entire range of topics that are handled before this one are only prolegomena to it. This approach of Karsî clearly reveals how much the ‘demonstration (burhân)-centered’ approach of the founding figures of the Muslim tradition of logic like al-Fârâbî and Ibn Sînâ has changed. al-Abharî, in his Îsâghûjî makes no mention of ‘conversion by contradiction’ (‘aks al-naqîd). Therefore, Karsî, too, in his commentary, does not touch upon the issue. However, in his Îsâghûjî al-jadîd Karsî does handle the conversion by contradiction and its rules. Following the method of Îsâghûjî, in his commentary Karsî shortly touches on the four figures (shakl) of conjuctive syllogism (qiyâs iqtirânî) and their conditions, after which he passes to the first figure (shakl), which is considered ‘the balance of the sciences’ (mi‘yâr al-‘ulûm), explaining the four moods (darb) of it. In his Îsâghûjî al-jadîd, however, Karsî handles all the four figures (shakl) with all their related moods (darb), where he speaks of fife moods (darb) of the fourth figure (shakl). The topic of ‘modal propositions’ (al-muwajjahât) and of ‘modal syllogism’ (al-mukhtalitât), both of which do not take place in the Îsâghûjî, are not mentioned by Karsî as well, either in his commentary on Îsâghûjî or in his Îsâghûjî al-jadîd. Karsî proposes that the certainties (yaqîniyyât), of which demonstration (burhân) is made, have seven, not six, divisions. After mentioning (1) axioms/first principles (awwaliyyât), (2) observata/sensuals (mushâhadât), (3) experta/empiricals (mujarrabât), (4) acumenalia (hadthiyyât), (5) testata (mutawâtirât), and (6) instictives (fitriyyât), that is, all the ‘propositions accompanied by their demonstrations,’ Karsî states that these six divisions, which do not need research and reflection (nazar), are called badîhiyyât (self-evidents), and constitute the foundations (usûl) of certainties (yaqîniyyât). As the seventh division he mentions (7) the nazariyyât (theoreticals), which are known via the badîhiyyât, end up in them, and therefore convey certainty (yaqîn). For Karsî, the nazariyyât/theoreticals, which constitute the seventh division of yaqîniyyât/certainties, are too numerous, and constitute the branches (far‘) of yaqîniyyât. Every time the concept of ‘Mughâlata’ (sophistry) comes forth in the traditional sections on the five arts usually appended to logic works, Karsî often gives examples from what he sees as extreme sûfî sayings, lamenting that these expressions are so widespread and held in esteem. He sometimes criticizes these expressions. However, it is observed that he does not reject tasawwuf in toto, but excludes from his criticism the mystical views and approaches of the truth-abiding (ahl al-haqq), shârî‘â-observant (mutasharri‘) leading sufis who have reached to the highest level of karâmah. (shrink)

Üzerinde yaşadığımız dünyada yoğun bir şiddet ve savaş olgusuyla karşılaştığımız bir gerçektir. Hatta insanlığın tarihine baktığımızda şiddet ve savaşın onun kaderinin ayrılmaz bir parçası gibi göründüğünü bile söyleyebiliriz. Peki savaş gerçekten insanlığın kaderi midir ya da savaşsız bir dünyada barış içinde yaşamak mümkün müdür? Bu mesele üzerine düşünenlerden birisi de ünlü Rus düşünür ve edebiyatçı Lev Tolstoy’dur ve biz de makalemizde Tolstoy’un söz konusu meseleye dair görüş ve düşüncelerini tartışmayı amaçlamaktayız. Yöntem olarak doküman inceleme ve metin analizinin kullanıldığı bu (...) çalışmada, Tolstoy’un konuyla ilgili temel eserleri okuma, anlama ve yorumlama faaliyetine tabi tutulmuştur. Ulaştığımız sonuç, Tolstoy’un savaş karşıtlığı ve barış ideali konusunda nev-i şahsına münhasır bir pozisyonda olduğudur. Şöyle ki, söz konusu problemi felsefelerinin merkezine yerleştiren Kant ve Russell gibi filozoflar meseleyi daha çok hukuki ve siyasi bir zeminde ele alıp çözümü de evrensel bir barış antlaşması ve küresel bir dünya devleti üzerinden kurgulamaya çalışırken, Tolstoy meseleye ahlaki ve dini bir perspektiften yaklaşmakta ve çözümü de insanların duygu, düşünce ve inançlarını bir bütün olarak çatışmacı motivasyonlardan arındırıp, barışçıl duygu ve eylemleri hayatlarının merkezine yerleştirmek suretiyle mümkün olabileceğini düşünmektedir. (shrink)

The foundations of almost all Islamic sciences were laid in the first and second centuries of hijra. With the expansion of the Islamic world since the first century of hijra, the existence of a collective effort to transfer oral information into writing is notable. With the invitation of the prophet Muḥammad to Islam, an unprecedented increase in the culture of writing has been observed. Since the emergence of Islam, the world history scene has witnessed feverish writing activity. Especially in the (...) 2th/8th century, when the transition from oral culture to written culture accelerated, the founding texts of the science of language and religion, which were the carriers of these sciences related to aqāid-kalām, fiqh and uṣūl al-fiqh, tasawwuf, tafsir, and hadith, were compiled. Thanks to the founding texts containing the basic principles, the sciences have had the opportunity to develop by deepening. In this study, the contribution of Fiqh al-akbar, the founding text of the science of creed, to the science of kalam, which has made significant progress, will be discussed. In order for a text to be considered a founding and root, there must be a system that it establishes as the fruit of the tree. In this sense, Fiqh al-akbar established a moderate and defensible belief system. There is an organic link between the most concise faith texts and the most voluminous kalām books. While the creed texts, which consist of writing the goals at the end of the road, are the counting of the principles of faith, the texts of the kalām represent the walking of the road that leads to the goal of faith. Fiqh al-akbar, which marks the end of the road by finishing the roads to be walked, is the first and most important of the milestones of Islamic thought. In this study, the contribution of Fiqh al-akbar, the founding text of the science of aqāid, to the science of kalām will be discussed in the context of its belonging to its author. This text gave direction to Ahl al-Sunna theology, which would be written in the later stages of Islamic thought. In this study, the internal and external contexts of the founding text mentioned will be confirmed in terms of its relative acumen to Abū Ḥanīfa. In addition, the reason for the increase in the commentaries (Sharḥ) of Fiqh al-akbar during the Ottoman period will be shown. As a matter of fact, each annotation strengthens that it belongs to the author. In the annotations, there is no sentence stating that the text does not belong to Abū Ḥanīfa, on the contrary, the authenticity of the belonging is emphasized. Of course, not all the annotations of the relevant text will be included here, but mostly printed works will be emphasized. Theology, prophecy and the hereafter are discussed in Fiqh al-akbar. Here, how theological debates and problems related to the history of theological concepts are handled in the commentaries will be shown. In this article, within the framework of the method discussed as an example, a preparation will be made for further studies to evaluate the topics and concepts of prophecy and the hereafter in the context of commentaries. The point that should be emphasized here is that none of the scholars who commented on the text pointed out that the subject or concept was not discussed in the period of Abū Ḥanīfa. Moreover, from the early period until as late as the 7th/13th century, both theology and bibliography books did not have any doubts about the belonging of Fiqh al-akbar to Abū Ḥanīfa. Moreover, since the early period, both theological and bibliographical works did not have any doubts about Fiqh al-akbar’s belonging to Abū Ḥanīfa. (shrink)

ʿImād al-Dīn Ibn Kathīr (d. 774/1373), is an important historian, mufassir, muhaddith and Shāfiʿī jurist who lived in the 8th century. Ibn Kathīr’s work titled Tafseer al-Qurʾān al-ʿAẓeem, beside its tafsir identity, can be utilized due to its rich ḥadīth content and its comments on isnad and text of the ḥadīths. Ibn Kathīr, due to his competency in history and ḥadīth, analyzed the ḥadīth rigorously and noted any necessary aspect regarding the isnad or the text. In this paper, the analysis (...) and criticism of ḥadīth texts in Ibn Kathīr’s tafsir is examined. Regarding the analysis aiming to understand the meaning of the ḥadīth, issues such as explanation of unknown words, utilizing the chapter headings, evaluation of all related ḥadīths, comments of previous scholars as well as Ibn Kathīr’s original interpretations are examined. Regarding the criticism of the text, issues such as general criticism under the heading of munkar which indicates a ḥadīth the text of which contains unacceptable meanings, specific criticisms due to conflict with the Qurʾān, the Sunnah, reasoning and historical facts, solutions regarding the ḥadīths which have conflicting meanings are examined. Summary: Ibn Kathīr (d. 774/1373) who lived in the 8th century is a competent scholar in fields such as ḥadīth, history, tafsir and jurisprudence. In this article the criticism and analysis of ḥadīths in the Tafseer al-Qurʾān al-ʿAẓeem by Ibn Kathīr who is an authority in ḥadīth and history are studied. Although the structure and plan of this book do not give it an appearance of a classic ḥadīth commentary, the rich ḥadīth content which it has, and the examination of this content with respect to isnad and text as in a ḥadīth commentary provide this book a ḥadīth commentary identity besides its tafsir identity. Ibn Kathīr’s tafsir is distinguished among other tafsirs by the ḥadīth commentary method and ḥadīth criticism that it employs. This is because it does not only provide ḥadīths as is seen in many other tafsirs, but also informs about the important issues that need to be known about these ḥadīths, and even in many times makes original evaluations. It is possible that Ibn Kathīr provides important evaluations about a ḥadīth which other famous commentators do not provide. He corrects some of the great ḥadīth scholars by showing the presence of isnads for ḥadīths that these scholars think do not exist. With all these aspects, Tafseer al-Qurʾān al-ʿAẓeem is an invaluable source for both tafsir readers and ḥadīth scholars due to its rich ḥadīth content, the skillful application of ḥadīth methodology and ḥadīth commentary. Ibn Kathīr’s tafsir is also an important ḥadīth source due to its very rich ḥadīth content. According to the catalogue at the end of the book, it includes over eight thousand ḥadīths which corresponds to a content similar to that of Ṣaḥīḥ al-Bukhārī. Looking at the studies over Tafseer al-Qurʾān al-ʿAẓeem, it can be said that it has been subject to many examinations with respect to tafsir, however, it has not received the same attention with respect to ḥadīth at a sufficient level. It is aimed in this study on one side to prove the value and originality of Tafseer al-Qurʾān al-ʿAẓeem as a ḥadīth commentary and on the other side to attract attention to the text criticism activities of ḥadīth scholars by using both specific criteria and concepts such as munkar.In our study the criticism and analysis of ḥadīth texts in Ibn Kathīr’s tafsir are studied under various headings. It is quite important to identify possible mistakes in ḥadīth texts as well as to understand the ḥadīth texts correctly. For this purpose the principles of text criticism such as conflict with the Qurʾān, the Sunnah, reasoning and historical facts have been used since the time of the Companions. Ibn Kathīr has approached ḥadīths in view of these text criticism principles and pointed to the mistakes in the texts of the ḥadīths which are in conflict with these principles. Often times, Ibn Kathīr criticized the points in ḥadīth texts which are not in line with the general principles of Islam and which he perceived not appropriate by using the term munkar in a general manner. He utilized this concept explicitly for isnad and text. He always warned the reader against baseless information. Finally, he pointed out to instances which can be determined as a result of the comparison of the various channels of a ḥadīth. Text analyses are efforts to correctly understand the ḥadīth text which enable to clarify the meaning of the ḥadīth. Efforts such as the explanation of the unknown words, the evaluation of all the ḥadīths related to a subject in a unified manner, making use of another ḥadīth in understanding of a ḥadīth, making using of the opinions of the previous ḥadīth scholars and making original interpretations, identification of the unknown persons in the text, making connections with the chapter headings to better understand the meaning, explanations of the contradictions arising from different ḥadīths and collecting different historical ḥadīths in a common theme contribute to a better understanding of the meaning of ḥadīths. It can be seen clearly how Ibn Kathīr applied these text analyses with success through sample ḥadīth texts selected from his tafsir.Two points that we think important are underlined at the end of our study. First, it is the exceptional position of Tafseer al-Qurʾān al-ʿAẓeem among the Qurʾān tafsirs with respect to ḥadīth content and analysis. When compared with the famous tafsirs that emerge in the tafsir history, Ibn Kathīr’s tafsir is easily distinguished. When the importance of ḥadīth in the Qurʾān tafsir is thought, it is important that the ḥadīth material is filtered with respect to its authenticity and the meaning of the ḥadīth is clarified at a sufficient level. Compared to the limited number of ḥadīths in the famous tafsirs that are used to explain the verses, the rich information with respect to isnad and text in Tafseer al-Qurʾān al-ʿAẓeem makes significant contribution in the explanation of the verses and provide the reader with valuable ḥadīth knowledge.The second point that we think is important is that the text criticism efforts seen in Tafseer al-Qurʾān al-ʿAẓeem help to correct the opinion that ḥadīth scholars ignored text criticism compared to isnad criticism. In this respect, it is evaluated that our study is a contribution to the recent studies that shed light on the text criticism efforts of the ḥadīth scholars. In this regard, it seems important to make use of a criterion such as “conflict with the inner consistency of a ḥadīth” among other criteria. Moreover, it is pointed out in our study that the munkar concept and the thesis that this concept has been utilized by ḥadīth scholars in text criticism, is a topic which attracted the interest of the researchers and the usage of this concept in Ibn Kathīr’s tafsir contributes to this thesis. (shrink)

In order to determine the authenticity of the hadiths, some conditions were determined by the hadiths regarding the proof and text of the hadith. There are aspects of these terms regarding the deed and the text. One of these conditions is that the hadith is not illegitimate. There are some types and reasons for the disease known as a hidden defect that harms the health of the hadith, and there are some methods used by the hadiths to detect the disease. (...) It is possible to divide these methods into two main headings. One of them is the method of reaching the cause of the hadith by making cem-i turk, and the other is the ability of the hadiths to reach the disease of the hadith with the skills they have acquired due to their preoccupation with hadiths. The cem-i turuk method, which is used in the detection of malady, concerns a wider area of use, while the detection of malady with the faculty of hadith concerns a more specific and relatively narrow field in scope. One of the methods used by hadith scholars in determining malady is the criticism that "it does not resemble the narration of so-and-so". This method of taqīd is a method applied by the hadith faculties of hadith. In this study, it will be tried to determine the usage area of the relevant pedestal and to determine the reasons why this pedestal is used. (shrink)

Each narration or text, as it informs about an event, situation or person in history, has a history that sheds light on both its formation and how it arrived to us. The illumination of this history is at least as important as the content analysis of the information. For this reason, it is necessary both to examine whether the source in which the information is given has survived to the present day as it was created by the author without being (...) exposed to any external intervention, and to analyze the narration in terms of reliability and indication within the integrity of the isnād-text. In that case, when the word “text criticism” is mentioned, an understanding of a specific criticism should come to mind, which includes both critical edition (scholarly editing) of the first source and the critique of the narration by making sound research in terms of isnād and literary criticism (naqd al-isnād wa-l-matn). Due to reasons such as the inability to follow a standard method, the limited number of the copies and/or the distance of the copies from the author in terms of history and commercial concerns, many classical works published with relative verification contain such errors require a re-examination. One of these works is Ibn Hibbān’s (d. 354/965) book al-Majrūhīn. In his work al-Majrūhīn, Ibn Hibbān divided the narrators into two groups according to their reliability and collected the ones that he determined as weak according to his opinion. In this work, he placed Abū Ḥanīfa (d. 150/767) at the top of the list. First, he denounced Abū Ḥanīfa with the following expressions: Sahib al-ra’y, child of slaves, bicker, hypocrite, had little knowledge of hadith, a Murji’ī propagandist, a narrator who was blamed by imams. Then he tried to justify these claims by about thirty narrations from various salaf scholars. These narratives are completely different from the largely intellecutal discussions and criticisms of scholars such as al-Awza'i (d. 157/774), Ibn Abī Laylā (d. 148/765) and Ibn Abī Shayba (d. 235/849) on Abu Ḥanīfa and his school. The narrations compiled by Ibn Hibbān are display insulting and polemical narrations against Abu Ḥanīfa’s personality and reliability. In terms of being a source for later periods, it is important to examine and criticize these narratives in terms of the narration techniques. The al-jarḥ wa-l-taʿdīl is important part of the hadith science. al-Mejrūhīn, one of the leading works of this science is remarkable in many respects. According to this narration Abū Ḥanīfa Nuʿmān b. S̱ābit b. Zūtā b. Māh’ın (öl. 150/767) said, "If a man worships this mule to get closer to Allah, I see no harm in it." According to our analysis, there are the following determinations about the narrators in the chain of this narrative. Ibn Abī Mushir is unknown (majhūl), the narrator who is written as “Mahfūz b. Abī Savba” but his correct name is “Tawba” is matrūk. Ahmad b. al-Walīd al-Mahramī al-Karkhī is weak, and Yahyā b. Hamza, source person, is qadari who narrates from people with munkar al-hadith; but is also considered as a thiḳa narrator. As for Sa‘īd b. Abd al-Azīz, he has nothing to do with the reception and transmission of the narrative. In addition, there is also a break in the chain. First of all, what is expected from a basic work such as al-Majrūhīn, whose subject and purpose is purely a narrator analysis, is that the report in it should be acceptable, at least in terms of isnād. When the narrative in question, which is also included in earlier sources such as al-Fesewī (d. 277/890), is evaluated in terms of both the isnād and the text, one realizes the transformation of an expression circulating in the form of gossip against Abu Ḥanīfa in Damascus around the subject of ʾirjāʾ. ʾIrjāʾ was at the forefront of the heated debates in the second half of the second century into semā form in terms of isnād and text, besides, the word النعل/clog is transformed into البغل/mule. Apart from the weak points of the chain, Sa‘īd b. Abd al-Azīz, who has nothing to do with the reception and transmission of the narrative, has also been turned into the narrator/source of the report with the samā expression. Regardless of the purpose and the criteria of the narration technically, during the conversation with Sa‘īd, Yahyā b. Hamza’s sincere friend and teacher, a special speech in which a common report attributed to Abu Ḥanīfa was expressed, was transformed into Yahyâ’s samā‘ in the form of jazm. As a result, the word “shoe” or “clog” has evolved into mule. It would be a reductionist and over optimistic approach to assume that all this may have resulted from tashīf and tahrīf of the copyists. The narration we discussed is a typical example in terms of showing the effect of the conflict of ideas between Ahl al-Hadīth and Ahl ar-Ra’y on the narrations. Of course, this shoud be not regarded as the only example. (shrink)

Sosyal medya, insanları alış veriş alışkanlıklarından yatırım kararlarına kadar birçok ticari niyetleri üzerinde yüksek etki düzeyi olduğu güncel birçok çalışmada araştırılmaya başlanmıştır ve bu ilişki ortaya konmuştur. Bu ilişki üzerine inşa edilerek geliştirilen güncel analiz yöntemleri yatırım araçlarının gelecek değerlerini tahmin ederek yatırım kararları almada bir destek mekanizması olarak kullanılması çok cazip bir konudur. Bu sebeple bu ilişki yatırımcı ve analistlerden akademisyenlere kadar güncel bir ilgi konusu olmuştur. Bu çalışmanın amacı da sosyal medya ile yatırım kararları arasındaki ilişkiyi metinsel ve (...) finansal analiz aracılığı ile görmeye çalışmaktır. Bu çalışmada Twitter üzerinden metin madenciliği ile veri çekilmiş ve sentiment(duygu) analizi ile yorumların olumlu ya da olumsuz olma durumu incelenmiştir. Sentiment analizinden elde edilen sayısal değerler ile güncel ve küresel bir yatırım aracı olan Bitcoin fiyatları arasındaki ilişkinin varlığını sorgulamak adına Granger Nedensellik analizi gibi finansal analizler kullanılmıştır. (shrink)

Tahâvî (v. 321/ 933), hicrî üçüncü asrın sonları ile dördüncü asrın başlarında yaşamış Hanefî fakihidir. Tahâvî’nin daha çok muhaddis olarak tanınmasına rağmen hadis ve fıkha derin vukufiyeti, her iki alana da temas eden hadis-sahâbî kavlî münasebetini onun üzerinden incelemeyi daha anlamlı kılmaktadır. Müctehid fakihlerin hüküm istinbâtında başvurduğu sahâbî kavlî, Hz. Peygamber’e dayanması bakımından semâ/tevkif ihtimali bulunan bir delildir. Bu sebeple sahâbî kavlini sünnet birlikte değerlendirmenin lüzumu ortaya çıkmaktadır. Ayrıca Tahâvî’nin sahâbî kavli ile sünnet arasında net bir ayırım yapmaması, Hanefî usûlünün (...) teşekkül süreci açısından önemlidir. Tahâvî, ictihad usûlü anlayışında sahâbî kavline deliller hiyerarşisinde Kur’an, sünnet ve icmâdan sonra yer vermektedir. Eserlerindeki tercihleri dikkate alındığında Tahâvî, sahâbî kavlini tevkife hamlettiği yerlerde sünnet olarak değerlendirmektedir. Hatta sahâbî kavli ve uygulamasının icmâa dönüştüğü durumda sünneti neshedebilecek mertebede gördüğü anlaşılmaktadır. Tahâvî ictihadî olan, re’y ve te’vil ifade eden sahâbî kavlini ise mutlak delil almayıp bu durumdaki sahâbî kavli karşısında kıyasa gitmektedir. Tahâvî’nin sünnete ve sahâbî kavline bakışı birlikte değerlendirildiğinde dönemin hadis anlayışı gereği, sünnetin çerçevesini sahâbe ve tâbiûn kavillerini dahil ederek geniş kapsamda ele aldığı anlaşılmaktadır. Erken dönem Hanefî usûlünde sahâbî kavli hakkında Tahâvî’nin görüşlerinin incelendiği araştırmada metin incelemesi ve analizi yöntemi kullanılmış; Tahâvî’ye ait eserler ile erken dönem Hanefî usûl-i fıkıh eserleri mukâyeseli olarak ele alınmıştır. (shrink)

The issue of textual criticism/matn criticism in the Islamic world has started to be discussed, especially in modern times, when the issue of criticism of the holy books came to the fore in the West. However, when the history of Islamic sciences literature is examined, it is seen that the subject of criticism of hadith texts has been on the agenda of Muslims, even though it is not as central as isnad. One of the important pillars of the text-centered approach (...) as a method of hadith criticism is the Arabic language. In our study, it is aimed to determine the effect and the limits of the Arabic language in hadith criticism based on the text. While doing this, first of all, the discussions about the link between the language and criticism of the holy scriptures in the West will be discussed, and then the relationship between the hadith and the Arabic language will be revealed, especially in the context of istishhād and literature. Then, the place where the Arabic language stands as a method in the criticism of hadith texts will be determined and an evaluation will be made about its limits and possibilities. The evaluations about the limits and possibilities of the Arabic language will be discussed in terms of the narration of hadiths with meaning, the different approaches of linguists and schools, the conflicts between tribes, and the reliability of poetry as an istishhād method. In this study, particular examples obtained by examining Ibn Dureyd’s (d. 321/933) Jamhara al-luga ve Muhammad ibn Ahmad al-Azherī’s (d. 370/980) Tahzīb al-Luga Abū Aḥmad al-ʿAskarī’s (d. 382/992) Taṣḥīfāt al-muḥaddiṯīn and al-Ḫaṭṭābī's (d. 388/998) Iṣlāḥ ġalaṭ al-muḥaddiṯīn and Ṣafadī’s (d. 764/1363) Taṣḥīḥ al-taṣḥīf wa-taḥrīr al-taḥrīf. In addition, the subject has been examined by taking into account other linguistic sources, basic hadith texts and hadith commenta-ries. In this way, the reflection of the subject in the hadith literature will be revealed and it will be tried to determine the place where the Arabic language stands in hadith criticism, taking into account the problems of the language itself. (shrink)