The existence of ‘human-like’ attributes and actions in the Qur’an and Hebrew Bible entails to various interpretations towards anthropomorphic verses among the Muslim and Jewish counterparts. Al-Ghazali and Maimonides in their discourses strongly affirmed the unity of God and refuted anthropomorphism. Therefore, this study expounded al-Ghazali and Maimonides’ methods in affirming the incorporeality of God through outlining the similarities and differences in their interpretation. This study was qualitative in nature which analyses writings of al-Ghazali and Maimonides in encountering anthropomorphism. It (...) can be deduced that both scholars were found to be employing allegorical interpretation with different level of interpretations in their attempts to repudiate the corporeal form of God. Alternatively, they both agree on the literalist’s approach with conditions that one must not perceive God’s essence in a bodily figure. Consequently, believing so will lead one to heresy. In sum, their emphasis on an incorporeal God brought them to similar interpretation despite their different religion and theological or philosophical orientation.Contribution: This article contributed to comparative theological study in understanding anthropomorphic verses through the discourse of al-Ghazali and Maimonides in Islam and Judaism, respectively. (shrink)

Soon after the first COVID-19 positive case was detected in Wuhan, China, the virus spread around the globe, and in no time, it was declared as a global pandemic by the WHO. Testing, which is the first step in identifying and diagnosing COVID-19, became the first need of the masses. Therefore, testing kits for COVID-19 were manufactured for efficiently detecting COVID-19. However, due to limited resources in the densely populated countries, testing capacity even after a year is still a limiting (...) factor for COVID-19 diagnosis on a larger scale and contributes to a lag in disease tracking and containment. Due to this reason, we started this study to provide a better cost-effective solution for enhancing the testing capacity so that the maximum number of people could get tested for COVID-19. For this purpose, we utilized the approach of artificial neural networks (ANN) to acquire the relevant data on COVID-19 and its testing. The data were analyzed by using Machine Learning, and probabilistic algorithms were applied to obtain a statistically proven solution for COVID-19 testing. The results obtained through ANN indicated that sample pooling is not only an effective way but also regarded as a “Gold standard” for testing samples when the prevalence of the disease is low in the population and the chances of getting a positive result are less. We further demonstrated through algorithms that pooling samples from 16 individuals is better than pooling samples of 8 individuals when there is a high likelihood of getting negative test results. These findings provide ground to the fact that if sample pooling will be employed on a larger scale, testing capacity will be considerably increased within limited available resources without compromising the test specificity. It will provide healthcare units and enterprises with solutions through scientifically proven algorithms, thus, saving a considerable amount of time and finances. This will eventually help in containing the spread of the pandemic in densely populated areas including vulnerably confined groups, such as nursing homes, hospitals, cruise ships, and military ships. (shrink)

If one thing that the failed coup by a small but some of the top hierarchy of Turkish armed forces on that fateful July 15, 2016 day made clear, it was: the ordinary civilians, unarmed as they were poured into the streets to defend the government whatever way they can. This massive public sympathy and support for Turkish resident Erdogan and his government would be hard, if not impossible to understand, without knowing the historical intellectual, academic, and moral combat between (...) the modernists and Islamist groups working within the country. Mustafa Kamal had turned Turkey, mostly by force, from Ottoman Empire into the secular mode using military power. Various Islamic revolutionary outfits struggled for the revival of Ottoman Empire. Among them Bedi-uz-Zaman Said Nursi managed to cast a strong influence. A little slow but steadfast effort influenced by Nursi movement. Islam-shy Western powers managed alternate power structure against sitting President Tayyep Erdogan. They, however, failed due to result oriented social work delivered by his regime as Mayor and Prime Minister. It is a lesson for other revolutionaries and Governments especially for Islamic revolutionaries that if politicians deliver no power can oust them like a bee from butter. (shrink)

Pervez Musharraf was the thirteenth Chief of the Army staff and tenth president of Pakistan. In October 1999, he took over as a Chief Executive of Pakistan by dismissing then Prime Minister Nawaz Sharif. Military takeover was savored by the people of Pakistan due to bad governance of democratic Governments. Unlike the former dictator Gen Zia ul Haq, Gen. Pervez Musharraf gave the impression of being secular and liberal. He was an ardent admirer of Mustafa Kamal Ataturk and wanted to (...) establish Turkish Model of democracy in Pakistan. To delink Islam from extremism and fundamentalism, he introduced the strategy of “enlightened moderation” which has been discussed in this paper. Many Pakistanis welcomed his policy of “enlightened moderation” and even OIC acknowledged his approach. He worked sincerely to uplift the status of women in the society. He also led the army in the war against terrorism and launched operation against militants who were challenging the writ of the Government. The economy of Pakistan was at its peak and poverty graph was declining in Pakistan during his period when many sociological changes in the country took place. (shrink)

Çalışma, Muhammed b. Mustafa el-Alâî’ye (ö. 1234/1818) nispet edilen Şerḥ-i İrâde-i cüzʾiyye risâlesinin ona aidiyeti üzerine yoğunlaşacaktır. Muhammed b. Mustafa el-Alâî’nin kendisine ait olduğunu söylediği ve ona nispet edilen Şerḥ-i İrâde-i cüzʾiyye risâlesi aslında Dâvûd-i Karsî’nin (ö. 1169/1756) Risâle fi’l-iḫtiyârâti’l-cüzʾiyye ve’l-irâdâti’l-ḳalbiyye adlı risâlesinin kısmen değiştirilmiş bir versiyonudur. Alâî, Karsî’nin risâlesinden ihtiyaç duymadığı bazı bağlam ve konuları çıkararak ve gerekli gördüğü bazı başlıkları da Ebû Saîd el-Hâdimî’nin (ö. 1176/1762) el-Berîḳatu’l-maḥmûdiyye eserinden eklemeler yaparak oluşturduğu Şerḥ-i İrâde-i cüzʾiyye risâlesi, içerik açısından dikkate alındığında (...) intihalin en bariz görüldüğü bir eser niteliğindedir. Osmanlı ilim düşüncesi dikkate alındığında irade ve insan fiilleri konusunda büyük bir literatürün ortaya konulduğu ve bu metinlerin konu hakkında belli bir fikrin yerleşmesinde etkisi olduğu bilinmektedir. Belli bir dönemde telif edilen risâlelerin muhteva olarak sonraki risâle ve eserlerin muhtevasını etkilemiş olması ve bu nedenle kısmî tedâhüllerin olması sıkça karşılaşılan bir durumdur. Fakat başkasına ait bir telif üzerinde tikel bir değişiklik yaparak eseri kendisine nispet etmek ilmî olarak kabul edilemez bir durumdur. Araştırmanın konusu olan Alâî’nin risâlesi de ikinci türden bir risâle hüviyetindedir. Risâlenin tamamına yakın bir bölümü Karsî’nin konu hakkındaki risâlesi kısmen değiştirilerek oluşturulmuş ve Dâvûd-i Karsî’ye herhangi bir atıfta bulunulmamıştır. Bu çalışmada amaçlanan ise Alâî’nin kendisine nispet ettiği bu risâlenin aslında Karsî’ye ait olduğunu karşılaştırmalı tablolar üzerinden ortaya koymaktır. Bu bağlamda hem Karsî hem de Alâî’ye ait her iki metin tablolar üzerinden baştan sona kadar karşılaştırılmış; ortak ve farklı noktalar tespit edilerek gösterilmeye çalışılmıştır. Karşılaştırmalar neticesinde risâlenin Karsî’ye aidiyeti kesin şekilde tespit edildiğinden bahsi geçen intihal olgusunun bizzat Alâî tarafından mı, yoksa başka birisi tarafından mı yapıldığı sorusuna dikkat çekilmiştir. Ayrıca Alâî’nin Ebû Saîd el-Hâdimî’den kaynak göstermeden alıntı yaptığı yerler de tespit edilerek metin üzerinde farklı bir renkle gösterilmiştir. Son olarak bütünsel bir bakış imkânı sunması için Alâî’ye ait risâlenin tahkiki de yapılmıştır. Metnin tahkikinde Karsî’nin metninde mevcut olup Alâî’nin metninde olmayan ve anlamı tamamlayan kelimeler ile cümleler köşeli parantez içinde gösterilmiştir. Ayrıca Karsî’nin metninde metin-şerh ayrımı olduğundan Alâî’nin risâlesindeki bu ayrım da tespit edilmiş böylece metin bold ve parantez içinde gösterilirken şerh ise normal yazı stiliyle gösterilmiştir. Çünkü bu metin-şerh ayrımının gösterilmesi, metnin anlaşılması ve bütünlüğü açısından elzem bir durum arz etmektedir. (shrink)

In theory, a commercial market for kidneys could increase the scarce supply of transplantable organs and give impoverished people a new way to lift themselves out of poverty. In‐depth sociological work on those who opt to sell their kidneys reveals a different set of realities. Around the town of Sarghoda, Pakistan, the negative social and psychological ramifications of selling a kidney affect not only the vendors themselves, but also their families, communities, and even the country as a whole.

Despite the majority opinion of Muslim jurists that organ donation is permitted in Sharia, surveys indicate continuing resistance by lay Muslims, especially to donating organs following death. Pakistan, a country with 165 million Muslims, currently reliant on live donors, is considering steps to establish deceased donor programs which will require public acceptance and support. This article analyzes the results of in‐depth interviews with 105 members of the public focusing on opinions and knowledge about juristic rulings regarding kidney donations, donor‐family dynamics (...) in deceased donation decisions, and attitudes towards buying kidneys. The objective was to determine the influence if any of cultural and religious values, and norms of traditional family structures and kinships, on decisions to donate. Study participants view donation of kidneys, particularly from the deceased, through a different lens from that used by jurists and physicians, one that also does not conform to familiar paradigms defining ethical organ donation. A socially modulated understanding of Islam passed down the generations, and longstanding family‐centric norms, shape the moral worldview of many rather than academic juristic rulings or non‐contextual concepts of autonomy and rights. The results of this study also highlight that medical science may be universal but its application occurs within particularities of cultural and religious values, social constructs of the self and its relationship with others, and different ways in which humans comprehend illness, suffering, and death. These findings are of relevance both to transplant related professionals and bioethicists involved with this field. (shrink)

In Pakistan, as in many non‐Western cultures, decisions about a patient's health care are often made by the family or the doctor. For doctors educated in the West, the Pakistani approach requires striking a balance between preserving indigenous values and carving out room for patients to participate in their medical decisions.

Bu çalışma, Rükneddin Ubeydullah b. Muhammed es-Semerkandî'nin (öl. 701/1301) "Risâle fî ḥaḳîḳati’l-‘âlemi’l-kebîr ve’s-ṣağîr/Büyük ve Küçük Âlemin Hakikati Hakkında Bir Risâle" adlı eserini tahkîk etmeyi, müellifin hayatı ve eserin içeriğini incelemeyi amaçlamaktadır. Rükneddin es-Semerkandî'nin müteahhir/geç dönem Mâtürîdî ve Hanefî âlimlerinden biri olduğu; kelâm, tasavvuf, tefsir, fıkıh usulü, hadis ve diğer alanlardaki eserleriyle İslâm medeniyeti tarihinde belirgin izler bıraktığı belirtilmelidir. Semerkandî'nin eserlerinde de görüldüğü gibi o, sûfî kelâmcılardan veya kelâmcı sûfîlerinden biridir. Üslubu, kelâm, tasavvuf ve - zaman zaman geniş anlamıyla - felsefe (...) ile karışık olan bir sentezdir. Bu da şaşırtıcı bir şey değildir. Zira Semerkandî, ilimlerin iç içe geçtiği ve kelâm ile tasavvufun felsefe boyasıyla boyandığı (Gazâlî (öl. 505/1111) ve Fahreddin er-Râzî (öl. 606/1210) sonrası) bir dönemde yaşamıştır. Elimizdeki risâlesi aracılığıyla, Rükneddin es-Semerkandî'nin kelâmcı ve mutasavvıf olmasının yanı sıra felsefeden de etkilendiğini görüyoruz. Zira insan ile büyük âlem arasındaki benzetme veya insan ve âlem arasında bir bağ kurma meselesi, kökleri eski felsefelere dayanan eski bir bakış açısıdır; daha sonra İslâm felsefesi ve İslâm düşüncesi bütünüyle bu felsefî perspektiften etkilenmiş ve insanı küçük bir âlem olarak görmüşlerdir. Rükneddin es-Semerkandî, insanı küçük bir âlem olarak veya kendi ifadesiyle büyük âlemin fihristi olarak gören Müslüman düşünürler veya âlimlerden biridir. Görünüşe göre, müellif bu konuya özel bir ilgi göstermiş ve bu nedenle bu konuda müstakil bir risâle yazmıştır. Söz konusu risâlesini, girişten sonra on iki kısa ve öz bölüm halinde kaleme almıştır. Müellif eserinde, büyük âlem ve küçük âlemin yaratılma amacına - ki bu risâlesini yazma hedefidir - değinmiştir. Ayrıca âlemlerin kısımları, dört kavram "duyu, akıl, kalp ve ruh" ve ruhun en yüce ve en erdemli olduğu, "Allah, Âdem'i kendi suretinde yarattı" hadisinin anlamı, insan ruhunun en üstün/erdemli varlık olduğu, bir mürebbî şeyhin/eğiten hocanın bilmesi gereken ilimler, eğiten hocası olmayan birinin ne yapması gerektiği gibi tasavvufî konuları ele almış; Allah'ın sıfatlarının kısımları, insan, cin ve melek gibi diğer kelamî konuları da işlemiştir. Müellif, risâlesinde konu bağlamında ayetleri ve hadisleri aktarma ve âlimlerin sözlerini nakletme yöntemini izleyerek kendi görüş veya ifadesini belirtmektedir. Müellif genellikle Cüneyd-i Bağdâdî (öl. 297/909) ve Hakîm et-Tirmizî (öl. 320/932) gibi sûfî âlimlerden alıntı yapar, bu da ilmî kaynaklarının - en azından ilgili risâlesi bağlamında - sûfî eserler ve âlimler olduğunu yansıtır. Bu çalışmanın önemi, söz konusu risâlenin ilk kez tahkîk ve incelenmesi yapılıp, risâlenin hâlâ kütüphanelerde el yazması olarak bulunmasında yatmaktadır. Araştırmamız neticesinde, Türkiye kütüphanelerinde bulunan toplam sekiz nüsha tespit edilmiştir. Şöyle ki, Bursa İnebey Yazma Eser Kütüphanesi, Ulucami 1674/2, vr. 17-25; Bursa İnebey Yazma Eser Kütüphanesi, Ulucami 1695/15, vr. 226-231; Süleymaniye Yazma Eser Kütüphanesi, Hekimoğlu Ali Paşa 933/16, vr. 108-111; Süleymaniye Yazma Eser Kütüphanesi, Esad Efendi 1695/14, vr. 84-86; Süleymaniye Yazma Eser Kütüphanesi, Hacı Beşir Ağa 387/6, vr. 121-131; Süleymaniye Yazma Eser Kütüphanesi, Laleli 168/4, vr. 87-92; Süleymaniye Yazma Eser Kütüphanesi, Muğlalı Hoca Mustafa Efendi 109/6, vr. 30-33 ve Süleymaniye Yazma Eser Kütüphanesi, Sütlüce Dergahı 117-4, vr. 94-99. Tarihsel olarak en eski ve müellifin ölüm tarihine en yakın olanı (Bursa/ Ulucami 1674/2) ana nüsha olarak tayin edildi; ayrıca iki nüsha ana nüshayla karşılaştırılarak/mukayese edilerek incelenmiştir. (shrink)

Gabriel Rezende est à Jacques Derrida ce que Reiner Schürmann est à Martin Heidegger. Comme l’essai fondateur de Schürmann, Le principe d’anarchie. Heidegger et la question de l’agir, posait « la question du rapport entre théorie et pratique telle qu’elle résulte de la “déconstruction” » heideggérienne, celui de Rezende, Droit et normativité chez Jacques Derrida, pose celle des rapports entre éthique et morale telle qu’elle résulte de la déconstruction derridienne, c’est-à-dire d’une pensée «...

Despite some promising steps in the right direction, organizational analysis has yet to exploit fully the theoretical and empirical possibilities inherent in the writings of Pierre Bourdieu. While certain concepts associated with his thought, such as field and capital, are already widely known in the organizational literature, the specific ways in which these terms are being used provide ample evidence that the full significance of his relational mode of thought has yet to be sufficiently apprehended. Moreover, the almost complete inattention (...) to habitus, the third of Bourdieu’s major concepts, without which the concepts of field and capital (at least as he deployed them) make no sense, further attests to the misappropriation of his ideas and to the lack of appreciation of their potential usefulness. It is our aim in this paper, by contrast, to set forth a more informed and comprehensive account of what a relational – and, in particular, a Bourdieu-inspired – agenda for organizational research might look like. Accordingly, we examine the implications of his theoretical framework for interorganizational relations, as well as for organizations themselves analyzed as fields. The primary advantage of such an approach, we argue, is the central place accorded therein to the social conditions under which inter- and intraorganizational power relations are produced, reproduced, and contested. (shrink)

The Islamic Republic of Pakistan has a population of more than 145 million people, about 95% of whom are Muslims . Although it has a few large cities such as Karachi, almost 65% of the country is still rural, with a per capita income of $408 per year. The overall literacy rate is estimated to be 41.5% but is much lower for women in many of the provinces. Pakistan has a complex culture with many ethnic groups and socioeconomic strata, but (...) overall the society is characterized by hierarchical systems in both private and public domains. The population is religious and family centered with the “family” understood as extending beyond the nuclear; it is not uncommon to have three generations residing under one roof or within close proximity to each other and pooling their resources. (shrink)

The data mining field in computer science specializes in extracting implicit information that is distributed across the stored data records and/or exists as associations among groups of records. Criminal databases contain information on the crimes themselves, the offenders, the victims as well as the vehicles that were involved in the crime. Among these records lie groups of crimes that can be attributed to serial criminals who are responsible for multiple criminal offenses and usually exhibit patterns in their operations, by specializing (...) in a particular crime category (i.e., rape, murder, robbery, etc.), and applying a specific method for implementing their crimes. Discovering serial criminal patterns in crime databases is, in general, a clustering activity in the area of data mining that is concerned with detecting trends in the data by classifying and grouping similar records. In this paper, we report on the different statistical and neural network approaches to the clustering problem in data mining in general, and as it applies to our crime domain in particular. We discuss our approach of using a cascaded network of Kohonen neural networks followed by heuristic processing of the networks outputs that best simulated the experts in the field. We address the issues in this project and the reasoning behind this approach, including: the choice of neural networks, in general, over statistical algorithms as the main tool, and the use of Kohonen networks in particular, the choice for the cascaded approach instead of the direct approach, and the choice of a heuristics subsystem as a back-end subsystem to the neural networks. We also report on the advantages of this approach over both the traditional approach of using a single neural network to accommodate all the attributes, and that of applying a single clustering algorithm on all the data attributes. (shrink)

A intenção deste texto é articular dois temas pouco trabalhados juntos nas interpretações de Kant, embora sejam, segundo nosso entendimento, de fundamental importância para uma plena compreensão da filosofia kantiana e do conhecimento filosófico em geral: a disciplina da razão pura e a filosofia teórica. Pretendemos nos utilizar de algumas outras noções, no entanto, para responder a seguinte pergunta: é possível a formação sem a disciplina filosófica? Isto é, seria possível uma formação teórica sem uma disciplina ou uma “contribuição negativa” (...) proveniente da filosofia? O conceito de formação está, segundo gostaríamos de defender, de um ponto de vista teórico, associado intrinsecamente à disciplina da razão. Assim, indicando como esta é, em geral, relacionada, nas interpretações de Kant, apenas com a pedagogia e com a filosofia prática, gostaríamos de, indo no sentido contrário, tratar do lugar da disciplina da razão em relação ao conceito de formação em seu sentido teórico, isto é, de fundamentação do conhecimento. A disciplina da razão pura revela-se, portanto, uma condição necessária para o filosofar e para a formação do conhecimento em geral. (shrink)

It has been a little over three months since I returned. My day begins with an altercation with a new security guard who stops me as I drive up to the gate of the brand-new university hospital. He tells me that I am to use the other entrance, as only the chairman’s car is allowed through this gate. I inform him that I am the chairman. He peers at me suspiciously. The chairman sahib is a man not a woman, he (...) says. I put on a stern face and tell him that I am the chairman and he will get into trouble for not letting me through. He looks uncertain but eventually lets me drive in through the gate. I pick up my white coat and stethoscope from my... (shrink)

The arrival of the Covid‐19 pandemic in Pakistan necessitated that the Centre of Biomedical Ethics and Culture in Karachi realign its activities to changing realities in the country. As Pakistan's only bioethics center, and with no guidelines available for allocation of scarce medical resources, CBEC developed “Guidelines for Ethical Healthcare Decision‐Making in Pakistan” with input from medical and civil society stakeholders. The CBEC blog connected to the center's bioethics programs for students from Pakistan and Kenya shifted to Covid‐related issues specific (...) to the context of existing social and political realities within these countries. As part of its outreach activities, CBEC initiated a popular Facebook series, #HumansofCovid, as an experience‐sharing platform for health care professionals and members of the public. Narratives received vary from those by frustrated physicians under quarantine to those concerning street vendors left jobless and a transsexual person in whose opinion “social distancing” is not a new phenomenon for their communities. (shrink)

Sosyal varlıklar olan insanlar, tarih boyunca birbirleri ile alışveriş yapma ihtiyacı hissetmişlerdir. Bu alışverişler, genellikle satış akdi yoluyla gerçekleştirilmiştir. Satış akitlerinin kurulmasında en yaygın görülen yöntem ise pazarlık usulü ile gerçekleştirilen müsâveme yöntemidir. İnsanlar satış akdini kurarken, akdin unsurları üzerinde pazarlık yaparak bir anlaşmaya varmışlardır. İslâm hukuku bu yöntemin sınırlarını belirlemiştir. İnsanların birbirlerinin haklarını ihlal etmeden pazarlık yapabilmelerini sağlayacak düzenlemeler getirmiştir. Ayrıntıları başta örf olmak üzere farklı delillerle düzenlense de, insanların satış akdini kurarken bu sınırlara dikkat etmesi gerektiği, doğrudan doğruya (...) naslar ile emredilmiştir. Bu durum hem şahsi zararların hem de toplumsal zararların önüne geçilmesi açısından büyük önem arz etmiştir. Bu kapsamda getirilen bazı sınırlamalar şu şekildedir: Satılmış olan bir malın devredilmeden bir başkasına satılmaması, fiyat yükseltmek amacıyla üçüncü kişinin pazarlığına dahil olunmaması gerektiği ve tarafların pazarlık aşamasının sonu geldiği, anlaşma meyillerinin oluştuğu durumda üçüncü kişinin pazarlığa dahil olmaması gerektiği belirtilmiştir. Bu sınırlamalardan, tarafların anlaşma meyillerinin ortaya çıkmış olduğu durumda üçüncü kişinin taraflardan birinin aleyhine pazarlığa dahil olması konusu çalışmamızda ele alınmıştır. Bu husus İslâm hukuk literatüründe sevm ale’s-sevm olarak nitelendirilmiştir. Türkçe literatürde genellikle pazarlık üzerine pazarlık olarak çevrilmiştir. Çalışmada sevm ale’s-sevm kavramına genellikle yer verilmiş olmakla birlikte, Türkçe olarak ifade edilmesi gerektiğinde pazarlık üzerine pazarlık kavramı kullanılmıştır. Taraflar pazarlığa yönelik ifadelerini akdin kurucu unsuru olan irade beyanı ile birbirlerine iletmektedirler. Dolayısıyla bu çalışmada öncelikle irade beyanına yönelik açıklamalar yapılmıştır. Pazarlığa yönelik bu irade beyanlarının icâb niteliğinde mi yoksa icâba davet niteliğinde mi olduğu hususunda açıklamalara yer verilmiştir. Bu açıklamaların ardından müsâveme yöntemi tanımlanmış ve genel olarak bu yönteme ilişkin bilgi verilmiştir. Müsâveme yöntemi ile oluşturulan akitler ile bu yönteme benzer yöntemlerin farkları hususunda açıklamalar yapılmıştır. Pazarlık yapılırken dikkat edilmesi gereken hususlara değinilmiş ve pazarlık üzerine pazarlık yapmanın yasak olduğu ifade edilmiştir. Akit kurulurken hangi aşamada pazarlığa dahil olmanın bu yasak kapsamında sayılacağı ve hangi aşamadaki müdahalenin yasak kapsamına dahil olmayacağı belirtilmiştir. Bu yasağın neden gerekli olduğu konusunda yapılmış olan açıklamalara yer verilmiştir. Sevm ale’s-sevmin söz konusu olduğu akitlerin genel olarak diyaneten haram kabul edildiği bununla birlikte kazaen bu akitlerin geçerli olduğu ifade edilmiştir. Bu yasağın kapsamına sadece müslümanların değil aynı zamanda müslüman olmayan vatandaşların ve müste’menlerin de dahil olduğu ifade edilmiştir. Buna göre müslüman olmayan bir vatandaş veya müste’men aleyhine böyle bir pazarlığa dahil olmanın hukuka uygun kabul edilmeyeceği açıklanmıştır. Sevm ale’s-sevmin yalnızca satış akdi açısından değil, aynı zamanda kıyas yoluyla diğer akitler bakımından da geçerli olacağı belirtilmiştir. Bu açıklamalarda Hanefî mezhebinin görüşü esas alınmış olmakla birlikte diğer mezheplerin görüşlerine de yer verilmiştir. Makale genel itibariyle Hanefî mezhebi odağında diğer mezheplerin görüşlerine de yer verilen bir yöntemle oluşturulmuştur. Tüm bu görüşlerin ardından mer’î hukukta bu yasağın uygulanıp uygulanmadığı hususunda açıklamalar yapılmıştır. (shrink)

Retoriğin ne olduğuna ve ona kimin, niçin ihtiyaç duyduğuna dair tartışmalar felsefe tarihinin dikkate değer meseleleridir. Aristoteles’ten önceki düşünürler retoriği, yalnızca duygularını harekete geçirmek suretiyle dinleyiciyi manipüle etmeye yarayan bir konuşma biçimi olarak görürler iken Aristoteles ise onu, ikna edimiyle bir şekilde ilgili her bir bireyin ihtiyaç duyduğu bir sanat olarak yapılandırmaktadır. Konuşmacı, konu ve dinleyici olmak üzere üç unsurdan ve konuşmacının karakteri, akıl yürütme ve dinleyicinin duygu durumu olmak üzere üç ikna tarzından oluşan bu yapılandırmada akıl yürütmenin merkezi bir (...) konumda olması Aristoteles’in yaptığı şeyin özgünlüğünü belirgin bir şekilde ortaya çıkarmaktadır. İnsanın ilgilendiği neredeyse her konu veya mesele bir şekilde ikna ile ilişkilidir. Aristoteles’in yapılandırdığı haliyle retorik sanatı makul gerekçelerle iknayı amaçladığına göre, her bir birey gerek birilerini ikna edebilmek gerekse kendisine yönelik manipülatif konuşmalardan korunabilmek için bu sanata bir şekilde ihtiyaç duymaktadır. (shrink)

The aim of this article consists in presenting an interpretation of the Critique of Pure Reason that begins with the notion of method in philosophy and it is way of exposition. This interpretation obeys the imperative of comprehending Kant’s philosophy as a whole and intends, doing do, point out the importance of the method in the study of kantian philosophy. After getting into the preliminary discussion about the possible interpretation of Kant’s method of philosophy and its importance, we present the (...) method, distinguishing it from the way of exposition. After that, we present the difference between the hole of definition in mathematics and philosophy. (shrink)

Millions of children in conflict-affected countries are deprived of their fundamental rights to education. Using the qualitative exploratory research method, this study aims to explore ways of providing education to such children, and to identify the challenges facing their implementation. It also presents two short case studies conducted on Palestinian and Syrian refugees residing in Malaysia to explore their perceptions towards their education in their current situation and future orientation. The results show that despite the educational programmes initiated by various (...) organizations, the affected community continue to face numerous political, financial, psychological, economic, administrative, or institutional challenges. The analysis of the interviews data revealed several categories and themes, among them related to the participants’ current situation, educational needs, roles of different members of the community involved, and the challenges. The study recommends increasing efforts to meet the educational demands of the huge number of children out of schools. (shrink)

Some of the outstanding masters of Kurdish historical schools (Medresê) are usually and rightly seen as belonging to the Aristotelian tradition. In this introductory study I briefly present some manuscripts of Kurdish glosses on Aristotelian logical texts, and show that the Aristotelian logical tradition, as inherited from early Islamic philosophers, also formed an important strand in Kurdish schools. Kurdish students' peculiar approach to Aristotelian logic affected the way in which Categories, De Interpretatione and Isagoge were studied in Kurdish schools from (...) the fifteenth century onwards. (shrink)

Elias and Foucault ended up making the same core discovery about the same fundamental social process, which we term the ‘social constraints towards self-discipline’ process. We show how three distinct biographical and intellectual factors were important in guiding them toward this discovery: (1) their shared exposure to philosophical traditions associated with Heidegger’s break from Husserl; (2) their common, sustained contact with ‘clinical’ practices; and (3) the traumatic events each experienced in relation to intentional injury and death.

In this article, I will try to explain the meaning of the word zihâr, translated as oath of the back, trying only to situate it in its context and to bring an elucidation of the subject`s origin. The zihâr is a type of repudiation used by a husband against his wife in the times of gâhiliyya (the ante-Islamic period), by using a solemn divorce formula which consists in saying: "let (her) be from now on as the back of my mother". (...) Therefore, backing up on this formula, I want to try to clarify this concept. (shrink)

On the contribution of Akalaṅkadeva, 8th cent, Jaina logician; reserach papers presented in national seminar.

On the doctrine of recognition (Patyabhijñā philosophy) in Kashmir Saivism.

In Prapanch Kanya the history of the last millennium gets re-written, with segues into Indian Philosophy, network theory, the issue of the Gypsy Diaspora, South East Asian history and genetic research. The various aspects of Indian Philosophy Vyakarana, Mimansa, Nyaya, Dharmashastra, Alankar and the Sciences are brought together holistically. Highlighting the contributions of the Indic civilisation to contemporary science and culture, this book draws parallels between the principles of Indian philosophy and the findings of advanced biology and genetics.

Edited in collaboration with FoLLI, the Association of Logic, Language and Information, this book constitutes the refereed proceedings of the 5th Indian Conference on Logic and Its Applications, ICLA 2013, held in Chennai, India, in January 2013. The 15 revised full papers presented together with 7 invited talks were carefully reviewed and selected from numerous submissions. The papers cover the topics related to pure and applied logic, foundations and philosophy of mathematics and the sciences, set theory, model theory, proof theory, (...) areas of theoretical computer science, artificial intelligence and other disciplines which are of direct interest to mathematical and philosophical logic. (shrink)

Concept of self in Indic philosophy; based on Mahābhārata, Hindu epic.

Science has been dazzlingly successful in explaining nature. Scientific advances also have led to certain undesirable, though unintended, side effects, one of which is alienation from the spiritual. Revelation comes from the Divine. But what is the status of authenticity of a particular piece claimed to be revelation? What is its historical validity and current state of preservation? This essay proposes to develop a list of rational criteria, in consultation with all stakeholders, for addressing the subject. The aim is to (...) bring objectivity into this discourse by placing it more on the turf of reason rather than basing it on considerations of faith and prior allegiance. (shrink)

ABSTRACT Although a preference for sons is reportedly a universal phenomenon, in some Asian societies daughters are considered financial and cultural liabilities. Increasing availability of ultrasonography and amniocentesis has led to widespread gender screening and selective abortion of normal female foetuses in many countries, including India. Feminists have taken widely divergent positions on the morality of this practice. Feminists from India have strongly opposed it, considering it as a further disenfranchisement of females in their patriarchal society, and have agitated successfully (...) for legislative prohibitions. Libertarian feminists on the other hand, primarily from the United States, have argued that any prohibition of the use of this technology is a curtailment of a woman's reproductive choices and a violation of her right to make autonomous decisions regarding procreation. Using India as an illustrative case, this paper argues that in the context of what prevails in some societies, an ethical argument that hinges on the principle of autonomy as understood in the West can be problematic. Furthermore, a liberal theoretical assumption that it is always better to have more rather than fewer choices may not hold up well against the realities of life for such women. Although feminists have little disagreement concerning substantive matters, it is in the area of strategy that differences of opinion have arisen, their moral reasoning and responses shaped by the culture, ethnicity, class and race to which they belong. A view that a single ‘orthodox’ feminism of any variety can embody the aspiration of all women reverts to the problematic issues in the evolution of the rationalistic, individualistic, ‘male’ ethics against which women have consistently raised objections. (shrink)

El presente artículo ofrece una traducción anotada del _Tratado acerca de las reglas del arte de los poetas_ (_Qawānīn fī ṣināʿat al-šuʿarāʾ_) de Abū Naṣr al-Fārābī. Acompañamos esta traducción de una introducción dividida en tres partes. En primer lugar, se ofrece un contexto general acerca del lugar del Qawānīn en la obra de al-Fārābī y en la tradición filosófica árabe. En segundo, se plantea una posible división temática del texto. Y finalmente, en tercer lugar, se especifican las peculiaridades de la (...) traducción, referente al texto tomado como base y las principales decisiones de traducción. (shrink)

In this article, the main definitions and differentiation concepts of neutrosophic fuzzy environment will be reviewed. This article will introduce an analytical methodology for solving the second-order linear ordinary differential problem with neutrosophic fuzzy boundary values, this analysis will be under generalized Hukuhara differentiability to show the analytical solutions from a different point of view for the uncertain system, some of these solutions may be decreasing in uncertainty or maybe reflecting the behavior of some real-world systems better. Some applications and (...) numeral examples will be solved to show the behavior of the solution. (shrink)

From the mid-1960s through much of the 1980s, Durkheim's contributions to historical-comparative sociology were decidedly marginalized; the title of one of Charles Tilly's essays, "Useless Durkheim," conveys this prevailing sensibility with perfect clarity. Here, by contrast, I draw upon writings from Durkheim's later "religious" period to show how Durkheim has special relevance today for debates in the historical-comparative field. I examine how his substantive writings shed light on current discussions regarding civil society; how his analytical insights help to show how (...) action within civil society as well as other historical contexts is channelled by cultural, social-structural, and social-psychological configurations (plus transformative human agency); and how his ontological commitment to a "relational social realism" contributes to ongoing attempts to rethink the foundations of historical-comparative investigation. (shrink)

The effectiveness of a compliance management framework can be guaranteed only if the framework is based on sound conceptual and formal foundations. In particular, the formal language used in the CMF is able to expressively represent the specifications of normative requirements that impose constraints on various activities of a business process. However, if the language used lacks expressiveness and the modelling constructs proposed in the CMF are not able to properly represent different types of norms, it can significantly impede the (...) reliability of the compliance results produced by the CMF. This paper investigates whether existing CMFs are able to provide reasoning and modeling support for various types of normative requirements by evaluating the conceptual foundations of the modeling constructs that existing CMFs use to represent a specific type of norm. The evaluation results portray somewhat a bleak picture of the state-of-the-affairs when it comes to represent norms as none of the existing CMFs is able to provide a comprehensive reasoning and modeling support. Also, it points to the shortcomings of the CMFs and emphasises exigent need of new modeling languages with sound theoretical and formal foundations for representing legal norms. (shrink)