Purpose: The purposes of this study were to assess the knowledge, attitude, and practice of radiologists and paramedics regarding accident and emergency preparedness in hospitals in the southern region of the Kingdom of Saudi Arabia and how to improve their role. Materials and methods: This was a descriptive, cross‑sectional online survey that was carried out among radiologists and paramedics in the Kingdom of Saudi Arabia. A self-structured, close-ended questionnaire that was administered that consisted of 19 questions was included. The questionnaire (...) validity and reliability were evaluated for vetting and remarks. The questions were circulated through Google Forms, and it was circulated among the study participants through online mode. The data were collected systematically, and SPSS Statistics version 26.0 was used for data analysis Results: There were 139 responses, (77 specialist's radiology and 62 paramedics) participated in the study through Google Forms. In the study group, 84 (61.4%) were know the main steps for emergency response in major emergencies (p-value 0.000). Among the 19 questions used to assess the KAP, 12 questions were significant with a p-value less than 0.05. More than 72.6% agree the Management must be adequately prepared when emergencies and accidents occur. The respondents’ attitude toward emergency preparedness was generally positiveو Only a minority, that is, 43 (30.9%) of the respondents think it is possible for cooperation between radiologists and paramedics to interpret emergency cases and develop treatment plans in the emergency department. Conclusion: The level of knowledge was satisfactory among the radiologists and paramedics with a neutral level of attitudes, practice and knowledge regarding disaster preparedness. Follow-up research is essential to maximize the preparedness of the accident and emergency department. (shrink)

[1] al-Manṭiq. 1. al-Madkhal. 2. al-Maqūlāt. 3. al-ʻIbārah. 4. al-Qiyās. 5. al-Burhān. 6. al-Jadal. 7. al-Safsaṭah. 8. al-Khaṭābah. 9. al-Shiʻr (4 v.) -- [2] al-Ṭabīʻīyat. 2. al-Samāʼ wa-al-ʻālam. 3. al-Kawn wa-al-fasād. 4. al-Afʻāl wa-al-infiʻālāt. 5. al-Maʻādin wa-al-āthār al-ʻulwīyah. 6. al-Nafs. 7. al-Nabāt -- [3] al-Riyāḍīyāt. [1] Uṣūl al-handasah. 2. al-Ḥisāb. 3. Jawāmiʻ ʻilm al-mūsīqá. [4] al-Ilāhīyāt.

This study focuses on the life, works, scholarly personality and place of Abu Bakr Ahmad, one of the pioneers of the science of Qiraat in the Ottoman Empire. Abū Bakr Aḥmad was the son of Ibn al-Jazari, one of the authoritative figures in the science of Qiraat, and the author is called Ibn al-Nāzim after his father. Abū Bakr Aḥmad is an important figure who came to the forefront in the field of Qiraat by being educated by the leading scholars (...) of the period, especially Ibn al-Jazari, and wrote qualified works. Abu Bakr Ahmad distinguished himself among Ibn al-Jazari's other children. Abū Bakr Aḥmad served as a muderris in various madrasas in Damascus, such as the Great Ādiliyya, Atabekiyya and Umayyad mosques, and taught many students throughout his life. Among his students were the children of Bayezid Yildirim. After Ibn al-Jazari came to Bursa, Abu Bakr Ahmad took many books with him and taught what he learned from him to many people, especially the sultan's children. The works written by Abū Bakr Aḥmad also reveal his knowledge of scientific subjects. As a matter of fact, Ibn al-Jazari said that he liked his son Abū Bakr Aḥmad's commentary on Tayyibah very much, “...Although he did not even have a copy of my previous commentary on the same work, he commented it very well. Before that, he had also commented on two poems of mine very well...”. Apart from this commentary, which was praised by Ibn al-Jazari, he also wrote other works. Considering the works of Abū Bakr Aḥmad, it can be said that he was a commentator. This is because most of his works have the quality of a commentary. It is reported that when Ibn al-Nāzim was a professor in the madrasas in Damascus, the chief qadi of the period and many scholars attended his lectures. Ibn al-Nāzim was also the first commentator of Tayyibat al-Nashr, which is used as the main source of Qiraat education both in our country and in other Islamic countries and on which dozens of commentaries have been written. All this reflects the author's knowledge in the field of qiraat.While Abu Bakr Ahmad's personal effort, perseverance and intelligence played an important role in his reaching such a position, the fact that he was the son of a father like Ibn al-Jazari, who left his mark on the history of Qiraat and is considered an authority in his field, was undoubtedly effective. As a matter of fact, Ibn al-Jazari is a valuable figure who came to the forefront among his contemporaries in the shar'i sciences in general and in the field of Qiraat in particular. Aside from the words of praise uttered about him by scholars, the great works he penned and the vibrant community of students he left behind demonstrate this in the best way possible. Abu Bakr Ahmad was one of the first among the students who grew up under the tutelage of such an important scholar. When the studies on the life of Abū Bakr Aḥmad were examined, it was seen that there was no extensive and satisfactory information about the author. In fact, when the sources and documents that directly or indirectly mention the life of the commentator since his time are examined, it is seen that the information in the aforementioned sources is a repetition of what is given in Ibn al-Jazari's Ghāyat al-nihāya and sometimes contains contradictions within itself. For example, many issues such as the date of Abu Bakr Ahmad's death, the number and identity of his siblings, his position as imam-hatip of the Ulucamii, the name of one of his students, Ashraf Musa, the catalog information of some of his works or their attribution to the author are either erroneous or controversial. Nevertheless, sources such as manuscript library catalogs, archival records, and works on the life of Abū Bakr Ahmad such as tabāqat, terājim, and qiraat, academic, modern, or encyclopedic works have been searched, and the information obtained has been compiled and presented in this study. At the same time, the information about his life, which is assumed to be erroneous, has been identified and corrected by going to the main sources, and finally, the correct or close to the truth has been tried to be revealed. The general opinion formed by us as a result of our research on the life of Abu Bakr Ahmad led us to such a study. The main theme of the article is the life of Abū Bakr Ahmad and it is aimed to make a humble contribution to the literature through this study. (shrink)

Este artículo tiene como objetivo presentar un manuscrito conservado en la biblioteca de la Universidad de Bengasi (Libia) que contiene el Kitāb al-Ǧawhara fī nasab al-nabī ṣallā Allāh ʽalayhi wa-sallam wa-aṣḥābihi al-ʽašara por Abū ʽAbd Allāh Muḥammad b. Abī Bakr b. ʽAbd Allāh b. Mūsà al-Anṣārī al-Barrī al-Tilimsānī (596/1200-681/1282). Aunque ha sido mencionado en algunas publicaciones, no llamó la atención de los especialistas de la historia cultural de al-Andalus. Debido a la situación actual de la institución de conservación, no ha (...) sido posible ver ni ofrecer reproducciones. Aun así, como se cedió una fotografía para un catálogo, el último folio resultó muy útil. Se hace constar claramente el origen de la obra, que fue copiada en Menorca por su propio autor en el año 645/1248. Además, se puede observar que fue ofrecido como regalo a Saʽīd b. Ḥakam al-Qurašī, el gobernador de la isla, que fundó una biblioteca cuya riqueza fue celebrada por los autores medievales. En el estado actual del conocimiento, se trata precisamente del quinto manuscrito identificado, encontrándose hoy los otros cuatro en la Real Biblioteca del Monasterio de San Lorenzo de El Escorial. La historia del manuscrito permanece oscura, aunque se puede dar por establecido que reapareció en Libia a mediados del siglo XIX, siendo entonces propiedad de Muḥammad b. ʽAlī al-Sanūsī, fundador de la poderosa ṭarīqa al-Sanūsiyya. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Tenth-Century Arabic Interpretation of Plato's Cosmology MAJID FAKIIRY OF PLATO'STHIRTY-SIXDIALOG~Y~Sonly the Timaeus is devoted entirely to cosmological questions. The influence of this dialogue on the development of cosmological ideas in antiquity and the Middle Ages was very great. At a time when the knowledge of Greek philosophy and science in Western Europe had almost vanished, the Timaeus was the only Greek cosmological work to circulate freely in learned (...) circles. The translation and commentary of Chalcidius (c. 350) made the Timaeus available to Latin scholars, at least up to c. 53. But interest in the Timae~s was sustained for a long time before that. The lost commentary of Posidonius of Apamea (d. 51 B.C.), the De animae procreatione in Timeo of Plutarch (d. A.D. 125), the commentary of Proclus (d. 485), extant up to 44d,1 are the most important links in this continuous chain of Platonic cosmological exegesis in antiquity. In the Arabic tradition, the Timaeus had a decisive impact on the development of cosmological ideas also. Plutarch and Proclus were familiar names in the history of Platonic and post-Platonic thought, but I am not aware that the Stoic Posidonius, whom Zeller has described as ".the most universal mind that Greece had seen since the time of Aristotle," 2 was known to the Arabs, or that any mention of his commentary on the Timaeus is to be found in the Arabic sources. General interest in Platonism was an early feature of the philosophical wave which swept the Islamic learned world in the 8th century, and Zeller may be right in saying that it was the Platonic School of Athens which gave Muslim Neoplatonism its peculiar stamp. 3 One of the earliest translators of philosophical texts into Arabic, Yah.ia (b. al-Bit.riq) who flourished in the 2rid half of the 8th century, is credited with the translation of the Timaeus, later retranslated or revised by Hunain (b. Ish~q; d. 873) and Yahia (b. 'Adi and not, as Sarton has it, b. 'Ali; d. 974).~ In addition, the following Platonic dialogues appear to have been translated into Arabic: The Sophistes, the Parmenides, the Cratylus, the Euthydemus, the Republic, the Statesman, the Laws and the Crito. The determination of the actual translator of each work poses serious difficulties. In an autobiographical tract, Hunain simply reports that either he or his disciple Is~ (b. Yahia) translated these works for his patron Muhammad (b. Cf. A. E. Taylor, A Commentary on Plata's Timaeu~ (Oxford, 1928),pp. 34f., and George Sarton, History o] Science (Cambridge, Mass., 1959),I, 428f. Cf. E. Zeller,OutEnesof the History oSGreek Philosophy (N.Y., 1955),p. 268. sIbid., p. 329. ' Cf. al-Fihrist (Cairo, N~D.),p. 358. [15] 16 HISTORY OF PHILOSOPHY Musa), the astrologer.~ Other writers corroborate or supplement this account. Thus Ibn al-Nadim (d. 997), ascribes to Hunain the interpretation (tarsi'r) of the Republic, to him and to Ibn 'Adi the translation of the Laws, and to his son Ish.iq the translation of the Sophistes, together with the commentary of Olympiodorus2 The Crito appears to have been translated also by Yahia (b. Adi), and extensive excerpts from it and the Phaedo are often quoted in the Arabic sources in connection with the trial and execution of Socrates. Another difficulty is raised by the fact that none of the Arabic versions of these dialogues which have come down to us, either as separate works or parts of general commentaries such as the Laws, the Timaeus and the Republic, are complete, so that the inference is inescapable that, as borne out by Hunain's own testimony, it was Galen's paraphrases or compendia of these works, or at any rate those which were translated into Arabic within the School of Hunain, that are actually referred to in our sources.7 It is not, however, with the general diffusion of Platonism in the Muslim world that I am primarily concerned here, but rather with the impact of Platonic cosmological theory as illustrated in the writings of Abu Bakr Muhammad (b. Zakariya al-Razi; d., c. 932), the Rhases of Latin authors, the greatest... (shrink)

This volume presents the first edition of the Arabic translation, by Hunayn ibn Ishaq, of Galen's Critical Days (De diebus decretoriis), together with the first translation of the text into a modern language. The substantial introduction contextualizes the treatise within the Greek and Arabic traditions. Galen's Critical Days was a founding text of astrological medicine. In febrile illnesses, the critical days are the days on which an especially severe pattern of symptoms, a crisis, was likely to occur. The crisis was (...) thought to expel the disease-producing substances from the body. If its precise timing were known, the physician could prepare the patient so that the crisis would be most beneficial. After identifying the critical days based on empirical data and showing how to use them in therapy, Galen explains the critical days via the moon's influence. In the historical introduction Glen Cooper discusses the translation of the Critical Days in Arabic, and adumbrates its possible significance in the intellectual debates and political rivalries among the 9th-century Baghdad elite. It is argued that Galen originally composed the Critical Days both to confound the Skeptics of his own day and to refute a purely mathematical, rationalist approach to science. These features made the text useful in the rivalries between Baghdad scholars. Al-Kindi (d.c. 866) famously propounded a mathematical approach to science akin to the latter. The scholar-bureaucrat responsible for funding this translation, Muhammad ibn Musa (d. 873), al-Kindi's nemesis, may have found the treatise useful in refuting that approach. The commentary and notes to the facing page translation address issues of translation, as well as important concepts. (shrink)

The Prophet, whom Allah sent the whole universe and humanity as mercy, produced not only many judicial rules and practices regarding the relations of a person with Allah and other people in Islam but also uttered sentences about the explanation of holy book, Qur’an, and about how this book can be put into practice. The issue whether and how much these sentences of the prophet (hadith) and acts of the prophet (Sunnah) are binding have been discussed by both hadith methodologists (...) and fiqh methodologists; accordingly, a great many studies were produced. In hadith methodology, the discussions about Sunnah of the Prophet had their reflections in the studies of fiqh methodology; and especially Hanafi jurists propounded considerations about this issue. Hussein b. Ali al-Saymerî (d. 436/1045) one of these jurists, is the student of Muhammad b. Mûsa al-Khwârizmî (d. 403/1012), who is the student of Abû Bakr al-Jassâs (d. 370/980), who is an authority in Hanafi methodology. al-Saymerî, who adopted the method of al-Jassâs in fiqh methodology, systematically categorized several fundamental issues which were discussed and were related to fiqh methodology during his time; and he defended the views of Hanafi scholars about these issues primarily against Shâfiʿîs and several fiqh and kalam schools. While presenting the views and evidences of Hanafis, al-Saymerî initially applied for the views of founder imams of Hanafi sect such as Abû Hanîfa, Abû Yusuf and Muhammad al-Shaybânî; following these scholars, he greatly benefited from Hanafi scholars from Iraq region, such as Abu’l-Hasan al-Karkhî (d. 340/952) and his student, Abu Bakr al-Râzî al-Jassâs. When the relevant parts of his study is analysed, it is seen that the effect of al-Jassâs is especially noticeable. In this article, we will study the binding issue of the Sunnah of the Prophet within the context of al-Saymerî’s study, which has extant and is called Mesâilu’l-hilâf fi usûli’l-fiqh. We consider that the different attitude of al-Saymerî about the Sunnah of the Prophet from the other methodologists and hadith scholars and the underlying reasons of these differences are worth to be investigated and emphasized. (shrink)

One of the areas of study of tafsīr is the stories in the Qur’ān. In the stories of the Qur’ān, generally creation, man, the nature of man and different societies that lived in history are mentioned. Although the main theme in the stories is belief and disbelief, social structures and cultural features are explicitly and indirectly mentioned as well. But the mufassirs approached the stories mainly from the point of view of belief and disbelief. They did not declare an opinion (...) on cultural studies. Positive science applies the culture, science and technology that humanity has, only to the will and labour of man. However, when we look at the sacred texts, humanity has not only realized its development in the field of culture, science and technology, but also evolved by the presence of divine grace as well as the mind. In this evolution, the prophets were given a special task. This study covers the prophets and some inventions and professions attributed to them. The examination of the influence of divine grace and the Prophet’s fatānah (outstanding reasoning power) in the development of culture, science and technology is among the importance of the study. Because when scientific determinations are examined, it is seen that the first cultural events and civil developments occurred in the geography of the Prophets. Again, it can be seen that the explanation of culture and cultural developments with a positivist perspective and an empirical paradigm has some shortcomings. For this reason, the article aims to explain how cultural developments are formed based on sacred information data. In the study, the qualitative method was selected and the document examination technique was applied. Along with cultural activities, the prophets and their works were discussed; classical and modern tafsīr sources, as well as historical books, akhīlik (a guild system) works and futuwwatnāmas (rules and regulations of the guild) were addressed. Man was created by Almighty Allah with different and superior equipment than other beings. He has been taught all names. Names mean having the ability to recognize-classify-name the creature, to reason, to transform the nature and to transfer the culture. The meaning of the verse “he taught him all the names” is to teach the Prophet Adam the knowledge of things and the general knowledge of civilized life. The general knowledge was developed by people and various and different objects were produced; science and technique were constantly developed. Especially the prophets made a great contribution to these scientific and technological developments. Thus, the prophets guided people in the spiritual sphere such as faith, worship and morality, as well as in the scientific and material sphere. Throughout the history, the prophets have shed light on scientific developments directly or indirectly, showing the limits of the level of science that humanity can reach through their miracles. According to Islāmic Sciences, the process of domesticating seeds and taming animals began during the reign of the Prophet Adam. He produced dresses for himself and his wife. As a prophet, a religion and belief system was formed during his time. Along with Prophet Idrīs, more beautiful dresses began to be knitted and sewn, writing with pencil. In the era of Prophet Noah, besides agriculture, art was also developed; sculptures and ships were made. During Prophet Hoad period, there was progress in agriculture as well as urbanization activities, and villages and towns began to form. During the reign of Ṣāleḥ, cities were founded in a serious sense. For this reason, in Prophet Ṣāleḥ’s stories, emphasis is placed on the words dār and diyār, which means house or houses, and in particular the word medīna (city) is used. The inscription, which began to be mentioned with Prophet Idris in Islāmic Sciences, also began to be used in the Qur’ān along with Prophet Abraham/Ibrāhīm, and during the reign of Prophet Moses/Mūsā, it was referred to as the book. During the reign of Prophet Joseph, money was invented and the clock and calendar were used. Again, Islāmic sources also contain the information that Prophet Joseph/Yūsuf invented paper for the first time. During the period of Prophet Shu‘ayb, the knowledge of account, measurement and weighing were developed, and they began to be used extensively in trade. During the reign of Prophet David/Dāwūd, iron was very widely used, and Prophet David, made household items out of iron, as well as war tools and equipment. Prophet Solomon/Sulaymān, on the other hand, expanded the processing of iron further, making it widely in all areas of life. During the reign of Prophet Jesus/ʿĪsā and Luqmān, medicine also made progress; Prophet Jesus developed and treated methods of treatment for crippled patients. Along with Islām, this information has been included and developed in the most detailed way in the Qur’ān, the personality of Prophet Muhammad (PBUH) and the Hadīth. (shrink)

Suhrawardī, as the founder of illumination philosophy, has works in the field of literature that have philosophical nuances. Researchers through this article attempt to examine philosophically-hermeneutically the Sufistic Romance of Ghurbah al-Gharbiyah Suhrawardī which has not been extensively studied by researchers including Suhrawardī scholars. The novel is genealogically related to Ḥay bin Yaqẓān by Ibn Sīnā and Ibn Ṭufayl, so it is called the Ḥay bin Yaqẓān trilogy: Avicenna, Ibnu Ṭufayl, and Suhrawardī. Through Ricoeur’s Hermeneutic Approach and Corbin’s Epistemology of (...) Sufistic Imagination, which is used as a research method, researchers intend to interpret the symbols and existential meanings of Ghurbah al-Gharbiyah's novel. The purpose of this study is to interpret the background, symbols, and meaning behind Suhrawardī’s novel. The conclusion of this study: Ghurbah al-Gharbiyah discusses the philosophical theme of human alienation in the world with the use of symbols: the city of Qairawan as the imprisoned phase, the Hudhud bird as the enlightenment phase, and the journey on Mount Sinai during the liberation phase and meeting with the "Light of all Lights". Three phases each characterize today's Sufistic consciousness of man: the experience of alienation, enlightenment, and liberation. On the other hand, this novel is a representation of Suhrawardī's subjective creative imagination (al-quwwah al-khayāliyyah) inspired by prophetic experiences: Prophet Muhammad's Ascension, Prophet Sulaiman's Hudhud bird, and Prophet Musa's Mount Sinai. (shrink)

The Qurʾān is certainly the last of the divine teachings and the most perfect. While this holy book has a perfect miraculous feature, especially since its rules are valid until the Day of Judgment, it also contains many unique features in terms of style and content. The Qurʾān firstly asks people to understand it thoroughly and live it in their lives. In order for them to live, they must first correctly understand the messages that the Qurʾān gave to people. In (...) order to understand it well, they must either know the language it uses or try to understand it through translations. It is obvious that it is not practically possible for all people to know Arabic. Because people have different languages, cultures, and races due to the wisdom of Allah. Therefore, nations who speak different languages in the world have translated the Qurʾān into their own languages in order to understand what the Qurʾān means and to apply its rules to their lives. It is a fact that the Qurʾān was partially translated into different languages during the reign of Prophet Muḥammad (pbuh). As a matter of fact, Salmān al-Fārisī's (d. 36/656 [?]) (r.a.) translation of Surah Fatiha into Persian and the translation of the verses in the letters that our Prophet (pbuh) had written in order to invite communities speaking different languages to Islam can be given as an example to this situation. The Qurʾān has been many times interpreted, mealed, and translated into different languages of the world since the time it was revealed to the present day. There is no doubt that the translation of the Qurʾān will continue as long as people speak different languages until the end of the worldly life. It is mentioned in the sources that the first translation of the Qurʾān into Kazakh was made by Mūsā Jārullāh (d. 1368/1949) at the beginning of the 20th century. However, this translated work was not published and remained only as a manuscript. Another important issue is the scholars' thoughts on the language of the translation in question. As a matter of fact, according to them, the language of the translation is Tatar, not Kazakh. In this study named as ‘TheTranslation Issue of Mutashābih Expressions in the Example of Kazakh Translations Prepared in the 20th Century’ five important Kazakh translation works were examined prepared in the 20th century, named as Qurʾān Shareef Kazakhsha Magina Jane Tusinigi of Khalifa Altay (d. 1424/2003), Qurʾān Kareem Kazakhsha Avdarmasi of Azīz Akituli (d. 1434/2013) and Makash Akituli (d. 1424/2003), Qurʾān Kareem Jane Onin Kazakhsha Maginasi of Nurali Oserov (d. 1435/2014) and Jumabay Istaeev (d. 1422/2001), Qurʾān Kareem of Ratbek Nisanbayuli and Vahap Kidirhanuli and Qurʾān Kareem Kazakhsha Magina Jane Tusinigi of Vahap Kidirhanuli. First, the lives of the authors, the general evaluations of those works, the language of the published works, the problematic aspects, and technical features in terms of method and content were discussed. In the next step, how the translators translated the khabarī attributes, which are among the mutashâbih expressions in the Holy Qurʾān, into Kazakh and the problems that these translations cause are addressed. One of the most important subjects and issues of the science of tafsīr, which has an important place in the scientific tradition of the Islamic religion, is undoubtedly the issue of mutashabihs in the Qurʾān, and the subject has been discussed by especially theologians in many scientific traditions in the historical process. Allah almighty, the Creator of all realms, informs people of some of his qualities in the Qurʾān so that we can know himi and have knowledge of what kind of being Allah is. Through revelation, Allah introduced himself to his believers via an understandable language framework which includes appropriate comparisons and metaphors. This presentation has also been realized through the ḥadīths of Prophet Muḥammad (pbuh). Therefore, these two sources inform us Allah's qualities Khabarī qualities refer to those that are reported in verses and ḥadīths and that are fixed by revelation. In this article, the eleven verses in which the mutashābih adjectives that are attributed to Allah, such as yad, vach, ayn, istiwa, kabza, macī', and etā, are considered as examples. Understanding the qualities of Allah correctly is very important in terms of having a affirmative and corrective faith. This study aims to reveal what kind of kalamī view Kazakh translators use when interpreting mutashābih expressions into Kazakh. In addition, in the study, mutashābih expressions should be interpreted within the boundaries determined by the Qur'ān and the Science of Ḥadīth, with expressions that can be accepted by the human mind, without falling into simile and embody. To our knowledge this is the first study focusing on on the issue of translating mutashābih expressions in Kazakh translations made in Kazakhstan in the 20th century. (shrink)

Extensive scientific, philosophical and artistic activities were carried out in the Islamic World’s various science and civilization centers during the early Middle Ages. In these centers, noteworthy works of mathematics, astronomy, geography, medicine, pharmacology, optics, botany, chemistry and other fields of science, which would later determine improvement paths for these fields, were created. Abu al-Izz Ismail ibn al-Razzaz al-Jazari (12th-13th centuries), was a magnificent Muslim scientist known for his work named The Book of Knowledge of Ingenious Mechanical Devices (Kitab fi (...) ma‘rifati’l-hiyal al-handasiyya) and he was born in geography where many scientists were trained. He contributed to the development of science and civilization, the joint legacy of humanity and demonstrated his true capability and success in the field of ilm al-hiyal (the scientific field which addresses the information and practices regarding mechanical technology and engineering in Islamic science history). From this perspective, it is evident that al-Jazari had a wide field of interest, made his mark in the age he lived in with his brave and innovative ideas, and was a wise engineer. al-Jazari’s detailed descriptions and explanations of water clocks, oil lamp clocks and water pumping machines, as well as their construction, were astounding. In addition, al-Jazari’s studies on metal casting techniques, cone valves, wheel balance and the real-world use of aspiration tubes are important in contemporary engineering studies. When all these are considered, it becomes clear that his designation as the “Leonardo da Vinci of the Islamic World” is not a coincidence. Many studies on al-Jazari’s scientific legacy have been conducted in various parts of the world. There are various manuscripts of his aforementioned book. Based on these manuscripts, the work has been -fully or partially- translated into many languages, including Turkish. The German and English translations served as a basis for studies on al-Jazari in other languages. In recent years, studies conducted on al-Jazari in Türkiye (books, articles, domestic and international symposiums, congresses etc.) have demonstrated his brilliance and competence as a scientist. Furthermore, studies on al-Jazari are still ongoing in Türkiye. As for Russia, the scientific legacy of the scientists raised in the Islamic World such as Avicenna, al-Farabi, Abu Bakr al-Razi, Abu Rayhan al-Biruni, Abu al-Qasim al-Zahrawi, Muhammad ibn Musa al-Khwarizmi, al-Battani, al-Kashi, Abd al-Rahman al-Khazini, Nasir al-Din al-Tusi was researched within the scope of a special plan and program. Depending on the relevant studies, al-Jazari and his work drew attention as well. A small portion of the aforementioned Russian studies is known in Türkiye. It is safe to assume that al-Jazari studies in Russia are virtually unknown in Türkiye. The present study primarily aims to contribute to the literature on the scientific legacy of al-Jazari, a Middle Age Islamic scientist best known for his famous work in the mechanical field. More specifically, the present study aims to: 1) to identify the studies on al-Jazari in Russia, and in the former USSR countries, where academic studies are still in Russian after the Soviet Union period, to create a chronological biography and to set forth their compilation; in other words, to create a bibliography which includes Russian studies on al-Jazari; 2) to provide information on the structure and content of the studies in question, to detect the methodological issues encountered in these works, and make solution recommendations to solve these issues; 3) to contribute to continuing and future studies in Türkiye on al-Jazari in terms of source and material index. In conclusion, it should be stated that comparative reading was conducted centered on The Book of Knowledge of Ingenious Mechanical Devices (Kitab fi ma‘rifati’l-hiyal al-handasiyya). It should also be noted that Russian popular internet publications (which are not based on academic research and are created/reproduced for commercial and personal purposes) were excluded from the assessment. (shrink)

Nūr Muḥammad is one of the teachings in Sufism that studies the beginning of the creation of the universe. The Sufis discussed Nūr Muḥammad through God's tajallī (manifestation), and they believed that only Insan Kamil (Perfect Humans) possessed the perfection of His tajallī. This Sufi theory can be comprehended through the dhawqi approach. This research will deal with Nūr Muḥammad's theory of Sufism through the perspective of Tijaniyah Tarekat. The data for this study was obtained through library research utilizing a (...) documentary technique. The collected data will be analyzed using the descriptive analysis method. This study finds that the Tijaniyah Tarekat is a Sufism institution that bases its teachings and practices on the concept of Nūr Muḥammad in the form of ṣalawāt al-fātiḥ and ṣalawāt jawharah al-kamāl. This Tarekat's elucidation of Nūr Muḥammad is also built on and consistent with the explication of authoritative Sufis in Islam's intellectual and spiritual tradition. (shrink)

U radu se obrazlaže interpretacijski model prepoznavanja, razumijevanja i tumačenja metaforike u pjesničkom tekstu, koji s jedne strane omogućuje sintaktički uvid u tekst, a s druge semantičku analizu, s ciljem cjelovite interpretacije pjesme. Podjela metaforičkih iskaza na razine riječi, rečenice, teksta i jezika metodologijski je aparat usredotočen na kompozicijsko- strukturalni opis pjesničkoga teksta. Čitanje pjesničke metaforike kao konstrukcije i funkcije te dominantnoga poetičkoga obilježja u pojedinim opusima nudi mogućnost izravnoga interpretativnoga povezivanja pojedinačnih pjesama s poetikom autora, književne skupine, stilske formacije (...) i umjetničke epohe. (shrink)

This study investigates the banking industry's resilience in maintaining its performance during a crisis by examining the impact of an income diversification strategy and considering the ownership structure. Moderated Regression Analysis was employed to explore bank performance proxy by Return on Assets (ROA) ratio as the dependent variable. For the Independent variable, we used income diversification and ownership structure. The research sample comes from 83 banks in Indonesia, consisting of 4 state-owned banks, 26 regional government banks, 30 private banks, and (...) 23 foreign banks in the 2020-2021 quarterly. The results indicate that diversification has no significant effect on bank performance during the Covid-19 pandemic at commercial banks in Indonesia but has a positive direction. The ownership structure was a pure moderator that weakened the relationship between income diversification and bank performance. Meanwhile, state-owned banks need to be more creative in exploring non-interest income sources than private and foreign banks. The Covid-19 pandemic has had a significant impact on the global economy, including the banking sector in Indonesia. However, the Indonesian banking industry has shown resilience during the pandemic. The Indonesian government has implemented several policies to support the banking sector during the pandemic. (shrink)

The mathematical model of physical problems interprets physical phenomena closely. This research work is focused on numerical solution of a nonlinear mathematical model of fractional Maxwell nanofluid with the finite difference element method. Addition of nanoparticles in base fluids such as water, sodium alginate, kerosene oil, and engine oil is observed, and velocity profile and heat transfer energy profile of solutions are investigated. The finite difference method involving the discretization of time and distance parameters is applied for numerical results by (...) using the Caputo time fractional operator. These results are plotted against different physical parameters under the effects of magnetic field. These results depicts that a slight decrease occurs for velocity for a high value of Reynolds number, while a small value of Re provides more dominant effects on velocity and temperature profile. It is observed that fractional parameters α and β show inverse behavior against u y, t and θ y, t. An increase in volumetric fraction of nanoparticles in base fluids decreases the temperature profile of fractional Maxwell nanofluids. Using mathematical software of MAPLE, codes are developed and executed to obtain these results. (shrink)

The basis of Islamic alchemy and matter theory is found in the works of Jābir ibn Ḥayyān (d. 200/815). Jābir developed an element theory similar to Aristotle’s system. Still, he interpreted matter and substance differently by transferring the basis of the theory from elements to qualities. In Jābir’s system, qualities are more often expressed by the term “natures” (ṭabā’iʻ). In Jābir’s thought, four na- tures precede the four elements, and due to the combination of two different natures with the sub- (...) stance each time, four distinct elements with different qualities occur. In Jābir, the “primary bodies” of the natural world are no longer the four Empedoclean elements but the “four natures”; air, water, earth, and fire are made up of these natures. Thus, Jābir gave the four primary Aristotelian qualities the role of genuine elements by making them tangible, independent, and corporeal entities. According to Jābir, the operation of transforming (transmutation) of ajsād (‘bodies’) such as iron, copper, tin, and lead, which is the primary purpose of the Art of alchemy, into silver and gold is carried out within the framework of the science of mīzān. The core of this transformation is based on an idea of causality in which the four natures and their specific proportions and measures are at the center. With the idea of causality that allows chemical transformation, Jābir also succeeded in extending the possibility of transformation in alchemy from the inorganic world to the organic world to an extensive range of entities. This study will discuss Jābir’s thoughts on body, substance, and experimental causality by ex- amining Jābir’s corpus through primary sources. (shrink)

This volume sets out to explore, propose, and generate feminist theories based on African indigenous philosophies and concepts. It investigates specific philosophical and ethical concepts that emerge from African Indigenous Religions and considers their potential for providing feminist imagination for social-justice oriented Earth Communities. The contributions examine African indigenous concepts such as Ubuntu, ancestorhood, trickster discourse, storytelling, and ngozi. They look to deconstruct oppressive social categories of gender, class, ethnicity, race, colonialism, heteronormativity, and anthropocentricism. The book will be of interest (...) to scholars of religion, philosophy, gender studies, and African studies. (shrink)

Speaking of relations between logic and religion in Islamic world may refer to logic in two respects: logic in religious texts, from doctrinal sacred texts such as Qur’ān and sayings of the Prophet to the Qur’ānic commentaries and the texts related to the principles and fundamentals of jurisprudence, all of which make use of some reasoning to persuade the audiences or to infer the rules and prescripts for religious behavior of the members of religious community; and logic as a discipline (...) that is studied and applied both independently and as a tool for reasoning in schools of Islamic theology, systems of Islamic philosophy, and other types of knowledge in medieval Islamic world, all being strongly influenced by religious doctrines of Islam. Accordingly, this paper speaks of the different manifestations of using logical reasoning, particularly analogy, in Qur’ānic arguments, e.g. for the existence of God and resurrection after death; some contradictions or paradoxes reported by different opponents in the verses of Qur’ān; the place of logic in the classification of disciplines and the courses taught at the schools and seminaries; the influence of the attitudes of different religious sects on logic; the instrumental role of logic for both religious and secular reasonings; the relation between reason and dogmatic religious doctrines, and, finally, the reflection of this relation on progress or recession of logic in medieval Islamic world. (shrink)

The present study discusses the action of burning the Holy Quran in Malmö, Sweden, by the Danish far-right politician Rasmus Paludan, in more than 300 points in Denmark, Sweden and Norway, especially in terms of evolving into social events that turned into riots and fueled Islamophobic debates. The purpose of the study will be to understand the discussion universe formed by the acceptance of the Swedish State in an Islamophobic and racist act, such as the burning of the holy book (...) by Paludan, with a high incitement and humiliating power. In the present study, which has a qualitative design, books, articles and newspapers on the subject were examined by using the document analysis method. As a result, since the motto of unlimited freedom of expression of the Scandinavian model gives the right to swear at far-right politicians, especially insulting religion, the Muslim society living in Europe has become the target of politicians with a kind of state policy armor, making them increasingly sensitive and vulnerable in the position of hate objects. In this regard, there is a need to redefine where the limits of freedom of thought must end. (shrink)

In this article, we try to show that Maurice Merleau-Ponty, as the patron saint of the body, offers a phenomenological analysis of the body that is neither psychological nor rational, but existential in nature. Influenced by Heidegger's philosophy, Merleau-Ponty presents an existential analysis of man and his corporeality as the corporeal subject relates to the world. In this article, focusing on concepts such as location, body schema, flesh, absent body, and body perspective, we show that Merleau-Ponty's phenomenological analysis of these (...) existential concepts has important role in understanding of the lived-body. Merleau-Ponty, by criticizing Descartes' body and abandoning his duality of soul and body, turns to the existential union of the two in the form of a bodily subject, showing that human existence can be understood through this bodily. He contrasts this analysis with philosophical analyzes, including Cartesian philosophy, in which he believes that sensory perception and the body as the foundation of human consciousness play an important role in his pre-reflective understanding of himself and the world. (shrink)

This paper focuses on diaspora-related issues in Jhumpa Lahiri’s The Namesake (2003). Furthermore, the paper analyses the characters’ understating of identity and how it reflects through the characters’ ‘(not)belonging’ and a conflict of ‘(not)betweenness.’ This research seeks an answer to the questions: 1. What is the role of culture and memory in Indian American life? And 2. How do Indian Americans struggle for cultural, diasporic, and personal names as an identity? In The Namesake, the characters’ struggles are examined through the (...) works of Bhabha (1994), Chambers and Herbert (2015), and Gowricharn (2022). A textual analysis of this novel is significant to understand diasporic relations with the ‘culture,’ ‘memory,’ ‘dual identity’ and the idea of ‘home’ from the context of twenty-first-century. To conclude, two generations’ stories from India to America bring a sense of ‘(non)belongings’ and ‘(non)betweenness’ as being “other.”. (shrink)

In this paper I offer a unified causal account of natural kinds. Using as a starting point the widely held view that natural kind terms or predicates are projectible, I argue that the ontological bases of their projectibility are the causal properties and relations associated with the natural kinds themselves. Natural kinds are not just concatenations of properties but ordered hierarchies of properties, whose instances are related to one another as causes and effects in recurrent causal processes. The resulting account (...) of natural kinds as clusters of core causal properties that give rise to clusters of derivative properties enables us to distinguish genuine natural kinds from non-natural kinds. For instance, it enables us to say why some of the purely conventional categories derived from the social domain do not correspond to natural kinds, though other social categories may. (shrink)

Sunnah, one of the two basic sources of the Islamic religion, has survived to the present day through transmission. The Messenger of Allah, the first interpreter of the Quran, explained the obscurities in the verses, the reason for their revelation and their context. Because, in addition to his duty to convey, he also has a duty to inform. For this reason, the Sunnah is considered a basic source, just like the Qur’an. The Qur’an was revealed fourteen centuries ago, gradually over (...) twenty-three years. It came to life with the life of the Prophet. After his passing into the afterlife, Muslims began to strive to understand the Qur’an and Sunnah correctly and to make them dominate their lives. For this reason, they made great scientific journeys and produced various works. At the beginning of these works are commentaries. Commentaries in which the verses of the Qur’an are explained with the words of the Prophet, his companions, and the followers are called narration tafsir. Maâlim at-tanzîl is an important commentary written by Baghawi (d. 516/1122) using this method. Baghawi, who lived during the founding and rise of the Great Seljuks, was born in 433/1041 in a small town called Bagshur or Bag, located between Marwarruz and Harat in the Khorasan region. In reference to this place, he was called Baghawi. He died in Marwarruz in 516/1122. He received a very good education and trained himself to produce works in the sciences of tafsir, hadith, fiqh and recitation. He narrated the Bukhari's al-Jâmi al-Sahîh from Abu Omar Abdulwahid el-Melihi (d. 463/1071), Abu Dawud’s Sunan from Abu Tahir Omar b. Abdelaziz ibn Ahmed al-Marwazi al-Fashani (d. 463/1071), Malik b. Anas’s Muwatta’ from Abu’l-Hasan Muhammed b. Muhammed ibn Saîd al-Shrazi (d.?). So much so that it can be seen that a significant part of the attributed narrations he narrated in his work called Sharhu's-sunna, as well as Maâlim at-tanzil, were the narrations he heard from the mentioned teachers. Baghawi's knowledge of isnad is also at a high level and he knows very well the narrations of the hadiths he narrated and the situations of the narrators in these narrations. In addition to criticizing the hadiths he narrated, he also evaluated their authenticity and showed that he was an authority on this subject. Maâlim at-tanzil is Baghawi's most well-known work and explains the verses with hadiths, the views of the companions, followers and later scholars. Since he was also a good haddith, he criticized the weak and fabricated narrations in the previously written commentaries. In Maâlim at-tanzil, before starting the commentary, the name of the sura, the number of verses, whether it is Meccan or Medinan, where and about what event it was revealed, are stated. First, explanations were made on the verses in terms of dictionary. Then, the interpretation of the verse with other verses and hadiths was started, the views of the companions and the followers were used, the explanation of the recitation aspects was given in detail, the different recitations were mentioned, the grammatical and syntax analyzes were made. The authority of the author in the field of hadith is clearly seen in the interpretation of the verses. The main feature of the work is that it is frequently referred to hadiths, unlike Masâbihu’s-Sunnah, most of the hadiths are narrated with their sources and almost all of them are based on the author himself. Although Israeli news were included in Maâlim at-tanzil, the author sometimes criticized them and rejected some of them. The aim of the article is to determine the author's method of using narrations in the interpretation of Surah al-Sajdah and the authenticity of these narrations. In this context, first Baghawi’s life and commentary are introduced. Later, the extraction and authenticity of the 16 narrations that the author conveyed while interpreting the surah were evaluated. The narrations have been researched in al-Kutub al-Tis'a and other reliable hadith books, especially Sharhu's-sunnah and Masâbihu's-sunnah. Based on the opinions of critics and scholars, the authenticity values of the narrations have been revealed. According to our findings, 12 of the 16 narrations were narrated with isnad and 4 without isnad. While 12 of the narrations are located only in Sharhu's-sunnah, 9 of them are only included in Masâbihu's-sunnah. The remaining 4 narrations are not included in either of his works. The distribution of the narrations in terms of the main hadith sources they are included in is as follows: 15 out of 16 narrations are located in al-Kutub al-Tis'a. 5 of these are in Bukhari, 7 in Muslim, 4 in Abu Dawud, 6 in Tirmidhi, 2 in Nasai, 2 in Ibn Majah, 1 in Darimi and 1 in Malik b. Anas’s Muwatta’ and 10 of them in Ahmed b. Hanbel. In terms of the end of the isnad, 1 is kudsî and 15 is marfû‘. In terms of authenticity, out of 16 narrations, 10 are sahih, 3 of which are muttefakun aleyh, 2 are hasan and 4 are weak. (shrink)

Includes an introd. of 49 p. by S. G. Abbas.

The notion of 'natural kinds' has been central to contemporary discussions of metaphysics and philosophy of science. Although explicitly articulated by nineteenth-century philosophers like Mill, Whewell and Venn, it has a much older history dating back to Plato and Aristotle. In recent years, essentialism has been the dominant account of natural kinds among philosophers, but the essentialist view has encountered resistance, especially among naturalist metaphysicians and philosophers of science. Informed by detailed examination of classification in the natural and social sciences, (...) this book argues against essentialism and for a naturalist account of natural kinds. By looking at case studies drawn from diverse scientific disciplines, from fluid mechanics to virology and polymer science to psychiatry, the author argues that natural kinds are nodes in causal networks. On the basis of this account, he maintains that there can be natural kinds in the social sciences as well as the natural sciences. (shrink)

The nomination of candidate genes underlying complex traits is often focused on genetic variations that alter mRNA abundance or result in non‐conservative changes in amino acids. Although inconspicuous in complex trait analysis, genetic variants that affect splicing or RNA editing can also generate proteomic diversity and impact genetic traits. Indeed, it is known that splicing and RNA editing modulate several traits in humans and model organisms. Using high‐throughput RNA sequencing (RNA‐seq) analysis, it is now possible to integrate the genetics of (...) transcript abundance, alternative splicing (AS) and editing with the analysis of complex traits. We recently demonstrated that both AS and mRNA editing are modulated by genetic and environmental factors, and potentially engender phenotypic diversity in a genetically segregating mouse population. Therefore, the analysis of splicing and RNA editing can expand not only the regulatory landscape of transcriptome and proteome complexity, but also the repertoire of candidate genes for complex traits. (shrink)

This paper is diagnostic type rather than a solution one. There are claims among certain quarters that The Universal Declaration of Human Rights 1948 is a Western mould human rights. However, I will argue that human rights are benchmark for modernization and progress in democracy, and it is traceable within Islam. Using Syed Hussein Alatas‘s Ideal of Excellence as thereotical framework, my attempt is to highlight the memory of Tanzimat during Ottoman empire as one triumph heritage and successful story of (...) human rights modernization within Islam, and not the moment or starting point of failure for the Ottoman. Unfortunately, this modernization does not reflected in the Malay world as it is perceived as the weakening process of Ottoman. Today, similar challenges faced by Ottoman are being faced by the Malay world. Legalistic Islam and Wahhabism are among others that slowing down the modernization of human righs within Malay world. (shrink)

In this paper we present the generalization of neutrosophic rings and neutrosophic fields. We also extend the neutrosophic ideal to neutrosophic biideal and neutrosophic N-ideal. We also find some new type of notions which are related to the strong or pure part of neutrosophy. We have given sufficient amount of examples to illustrate the theory of neutrosophic birings, neutrosophic N-rings with neutrosophic bifields and neutrosophic N-fields and display many properties of them in this paper.

Soft set theory is a general mathematical tool for dealing with uncertain, fuzzy, not clearly defined objects. In this paper we introduced soft neutrosophic loop,soft neutosophic biloop, soft neutrosophic N -loop with the discuission of some of their characteristics. We also introduced a new type of soft neutrophic loop, the so called soft strong neutrosophic loop which is of pure neutrosophic character. This notion also found in all the other corresponding notions of soft neutrosophic thoery. We also given some of (...) their properties of this newly born soft structure related to the strong part of neutrosophic theory. (shrink)

Multi-space is the notion combining different fields in to a unifying field, which is more applicable in our daily life. In this paper, we introduced the notion of multi-soft space which is the approximated collection of the multi-subspaces of a multi-space . Further, we defined some basic operations such as union, intersection, AND, OR etc. We also investigated some properties of multi-soft spaces.

In this paper we extend soft neutrosophic rings and soft neutrosophic fields to soft neutrosophic birings, soft neutrosophic N-rings and soft neutrosophic bifields and soft neutrosophic N-fields. We also extend soft neutrosophic ideal theory to form soft neutrosophic biideal and soft neutrosophic N-ideals over a neutrosophic biring and soft neutrosophic N-ring . We have given examples to illustrate the theory of soft neutrosophic birings, soft neutrosophic N-rings and soft neutrosophic fields and soft neutrosophic N-fields and display many properties of these.

Soft set theory is a general mathematical tool for dealing with uncertain, fuzzy, not clearly defined objects. In this paper we introduced soft neutrosophic biLA-semigroup,soft neutosophic sub bi-LA-semigroup, soft neutrosophic N -LA-semigroup with the discuission of some of their characteristics. We also introduced a new type of soft neutrophic bi-LAsemigroup, the so called soft strong neutrosophic bi-LAsemigoup which is of pure neutrosophic character. This is also extend to soft neutrosophic strong N-LA-semigroup. We also given some of their properties of this (...) newly born soft structure related to the strong part of neutrosophic theory. (shrink)

Bu çalışmanın amacı Francis Bacon’ın epistemoloji kuramının, Kovid-19 pandemi sürecindeki epistemik faaliyetlerimize ilişkin sahip olduğu imkânı tartışmaktır. Çalışmada Bacon’ın epistemoloji konusundaki düşüncelerinin-uyarılarının-ifşalarının son iki yılı aşkın bir süredir yaşamakta olduğumuz pandemi sürecindeki epistemik faaliyetlerimize olumlu katkılar sunacağı iddia edilecektir. Çalışma Baconcı bir epistemolojinin ve özellikle de onun idoller öğretisinin pandemi sürecinde geçerli olan birbiriyle ilişkili üç olumlu katkısı olduğu sonucuna varmaktadır. İlk olarak böylesi bir epistemolojinin, mevcut ve yerleşik bilimsel uzlaşılardan farklı olan bilimsel gerçeklikleri görebilme ve anlayabilmesi noktasında bireylere epistemik (...) bir güç katacağı sonucuna varılmıştır. İkinci olarak bu epistemik gücün pandemi sürecinde farklı bilimsel verileri dikkate almayı mümkün kılacak epistemik bir özgürleşme sağladığı anlaşılmıştır. Bu anlamda pandemi sürecinde doğru akıl yürütmeler yapabilmemizi engelleyen yanılsamalardan epistemik açıdan özgürleşmemiz gerektiği kanaatine varılmıştır. Son olarak Baconcı epistemolojinin sağladığı böylesi bir özgürleşmenin hangi türden bilimsel bilgilere değer verilmesi gerektiğini göstermesi ve epistemik faaliyetlerimizdeki farklı türden yanılsama biçimlerini açıklaması açısından epistemik bir sağaltım elde etmemize katkıda bulunacağı sonucuna varılmıştır. (shrink)