This study examines differences in parental stress between parentsof Autism Spectrum Disorder children and Typically Developed children in Malaysia. This study also compares the ages of parentsof ASD children with parents of TD children with stress as a variable in theseparents. Parents completed the Parental Stress Index anda socio-demographic questionnaire. Parents with ASD children were found tobe significantly more stressed compared to parents of TD children.Significant scores were also found in the Parent-Child Dysfunctional Interaction sub-scale as well as Difficult Child (...) and ParentalDistress sub-scales with lower significance. Results also indicatethat the 30-35-year-old age group among ASD parents was significantly foundto be more stressed compared with parents of TD children of the same ages.Implications of the findings regarding support and intervention for familieswith ASD are also discussed. (shrink)

The book under study is "Kitāb al-Uṣūl" and its commentary "Sharḥ al-Uṣūl" written by Ibn Ḥallād al-Basrī, one of Abū Ḥāshim al-Jubbāʾī's leading students. This work is the result of the Mu'tazilite Manuscripts Project conducted by Sabine Schmidtke and D. E. Sklare, and has been published in an edited edition by Camilla Adang, Wilferd Madelung, and Sabine Schmidtke. The study, entitled "-A Critical Edition of the Ziyādāt Sharḥ al-uṣūl by the Zaydī Imām al-Nāṭiq bi-l-ḥaqq Abū Ṭālib Yaḥyā b. al-Ḥusayn b. (...) Hārūn al-Buṭḥānī " begins with quotations from Ibn Ḥallād's Kitāb al-uṣūl or its incomplete commentary, Sharḥ al-uṣūl. This is followed by various quotations written in addition to Ibn Ḥallād's incomplete commentary, which are mostly from Kādī ʿAbd al-Jabbār's Sharḥ. Then the commentary of the Zaydī Imam Nāṭīq-Bilḥāq is added, and finally, the text is completed by the commentary of his student and annotator, Abū al-Ḳāsīm Aḥmad b. Mahdī al-Ḥasan. Although the text does not directly define the usūl al-hamsa, the reader can recognize this progression. Beginning with tawhid, the text moves on to justice, followed by va'd-va'id, and finally concludes with topics such as predestination, sustenance, accident, and fate. (shrink)

The issue of wiping over socks is part of the more general issue of wiping over leather socks (khuffayn) for ablution (wuḍū’). Washing feet or wiping over them is a debate whose sides bases their claims on the verses of the Qur’an and supports these claims with narrations. When performing ablution, if shoes or socks are on the feet, whether one can wipe over them without taking these off and the qualities that these clothes should have is a debate based (...) on hadith narrations. Most Muslims except for the Ja’farite are of the opinion that either washing the feet or wiping over a khuff or similar clothing that was put on while a person already had ablution can be done during ablution, while the Ja’farite think that wiping over bare feet is enough but wiping over khuff is not. There is a consensus that shoes, boots, buskins and other leather footwear qualify as khuff. However, there is disagreement over whether clothing from materials like cotton, linen, wool, and felt -usually referred to as socks- qualify as khuff. For this reason, some Muslims of the world wipe over socks while others do not. There are contemporary fatwas (legal opinion) that are supportive of either of the positions. However, there are those who treat this issue beyond choosing a side in an ijtihad (process of juristic legal reasoning) and some who wipe on socks are censured strongly. In this research based on an examination of the fiqh heritage, the goal is to contribute to making this issue better understood and its fiqh ruling clearer.Summary: The sixth verse of Surah Ma’idah in the Qur’an clearly states that wuḍū’ requires washing the face, arms up until elbows, and wiping over the head. However, when it comes to the fourth element of wuḍū’, the feet, there has been disagreement about whether it should be wiped or washed. Arabic grammar rules and narrations have been interpreted in ways that support both views; in general Sunni sects, Zaydis, and Kharijites argue the feet should be washed while Shia Ja’farites are in favor of wiping over bare feet. There have also been efforts among faqihs (jurists) to reconcile washing and wiping; washing slightly; choosing the better one between the two; washing when not covered, wiping when covered; washing if there is dirt, wiping if it is clean; viewing at least wiping as fard (obligatory), washing as a Sunna (recommended) that includes the fard as a way to unify the two approaches have also been proposed.According to widely accepted narrations, the prophet and his companions washed their feet when performing wuḍū’ and once they put on their shoes having had wuḍū’, the next time they only wiped over the shoes without taking them off. In less commonly accepted narrations, which some hadith authorities regard as authentic, the Prophet is said to have wiped over his socks. In narration sources, it has been narrated that about fifteen faqih companions, among them ʿUmar b. al-Khaṭṭāb, ʿAlī b. Abī Ṭālib, ʿAbdallāh Ibn Masʿūd, ʿAbdallāh b. ʿAbbās, ʿAbdallāh b. ʿUmar, saw wiping over socks as appropriate. However, there are no narrations about the companions disapproving of wiping over socks. Among those who approved of wiping over socks are tābiʿūn (successors) faqihs like Saʿīd b. D̲j̲ubayr, Saʿīd b. al-Musayyab, Ibrāhīm al-Nakhaʿī, ʿAṭāʾ b. Abī Rabāḥ, al-Ḥasan al-Baṣrī ve al-Aʿmash, and Mujtahid Imams like Zufar, Sufyan al-Thawri, al-Ḥasan b. Ṣāliḥ, Ibn al-Mubārak, Abū Yūsuf, Muḥammad al-Shaybānī, Aḥmad b. Ḥanbal, Isḥāq b. Rāhawayh. Considering their most prominent positions, we can say that Ḥanafis and Shafis allow wiping over socks that are thick and opaque, Hanbalis allow it over socks that cover the foot even if thin, while Mālikīs do not allow wiping over socks at all.As far as it is understood from narrations from the Prophet’s time, due to both climate conditions and weaving possibilities, socks were used only rarely. Also, footwear like shoes or slippers made of leather were very hard to find and narrations suggest that prayers were performed at houses and the masjids over soil base on either bare foot or with shoes. For these reasons, the issue of wiping over socks did not arise at the time and at later periods different opinions on the issue led to disagreements. When carpets were placed on the ground at later periods, performing the prayer with shoes was abandoned and a second layer of shoes (khuff) was placed inside the shoes as khuff. Since removing the shoes would invalidate wuḍū’ performed over that shoe, those who wanted to avoid the difficulty of having to wash their feet each time they needed wuḍū’ have instead wiped over this second layer once they put them on after performing wuḍū’.Ḥanafīs and Shāfiʿīs, who tend to approach the issue of wiping over socks with hesitation and make this conditional on some strict rules, emphasize that the socks to be wiped over should be similar to shoes in terms of thickness, based on the idea that it is certain that the Prophet has wiped over shoes made of leather but his wiping over socks is weaker and that the qualities of those socks are not clear. Among the thickness criteria expressed for the socks are being waterproof, the ability to walk for at least a league with it, and its ability to hold on to feet without being tied at the wrists. Due to these criteria, which have been developed to protect the wuḍū’ and whose boundaries are not well specified, especially among Ḥanafis the idea that wiping over socks is not allowed has gained popularity. As opposed to this, in circles dominated by Ḥanbalīs opinions allowing wiping over any type of socks have been expressed.At times when the Prophet had his shoes on and did not want to take off his shoes, he used to wipe over the shoes. The equivalent of this act today is to wipe over socks since prayer with shoes on is not common any more. While nowadays wiping over socks is an ease for everybody when performing wuḍū’, it is something that is especially needed under certain circumstances. Cold weather and the lack of drying possibilities for the feet leading catching cold and illness, socks that are put on when feet are wet leading to bad smell and fungus on feet, the hardship of elevating the feet high enough to the sink and of changing socks on one foot when there are no special wuḍū’ places, the fact that at societies distant from Islamic culture it is seen against the etiquette to wash feet in the sink are among the reasons why this need arises. Because most of the time we are not in a position to determine the circumstances of our work and travels at modern times, it can be said that today this need is more than it was in the past.Some scholars of today use a precautionary principle and argue that the Qur’an commands to wash the feet, and the only narration powerful enough to make an exception to this rule is about masts made of leather, and extending this to include socks would go against the precaution principle and some other principles of uṣūl al-fiqh (Islamic legal theory). However, some other scholars who use the ease in religion principle argue that the permission to wipe over masts also include wiping over socks and that they are of the same nature, that there are authentic narrations that show wiping over socks are allowed and that one can even talk of an ijmāʿ (consensus) among the companions on this issue, and that seeking additional qualities socks on which one is to wipe over, such as thickness, ability to walk with it, its ability to hold on to the feet, being waterproof, have no merit in the sharīʿa. Jamaleddīn Qāsimī, who wrote a special research book on the topic, and scholars like Abū l-Aʿlā Mawdūdī, Yūsuf al-Qaradāwī, ʿAbd al-ʿAzīz b. Bāz, Ibn al Uthaymeen think that one can wipe over daily socks that do not show the skin beneath it, while scholars predominantly of the Ḥanafi opinion hold that one cannot wipe over the thin daily socks. (shrink)

Hadiths that have been discussed in this paper consist of narrations regarding divine attributes and having some problematic meanings between supporters of Bişr al-Marīsī and ʿUthmān al-Dārimī. These narrations were mostly accepted denounced (munkar) by Bişr al-Marīsī and his sopporters due to having an anthropormophist and corporealist content about God. They rejected divine attributes according to their understanding of God based on incomparability (tanzīh) which provided by Mutazilite approach towards divine attributes even though they conveyed some features of Ahl al-Ra’y. (...) They found contradicted of attributing human features to God based on their tanzīh understanding, therefore, they interpreted such this kind of narra-tions in terms of their approach or rejected at all. At the other hand, a hard Hadith scholar Uth-man al-Darimi believed that one should accept divine attributes as they are in the Qur’an and Sunna. According to his belief, he considered the explicit meanings of the narrations without interpretation of divine attributes, and based on his perpective he denied Bişr al-Marīsī and his supporters’ interpretations claiming they would cause divesting God of all attributes (ta‘tīl). He argues that these narrations should be taken into considerations based on their explicit mea-nings. The discussions on these hadiths are important due to showing different approaches of scholars from the schools of Ahl al-Ra’y and the ones from Ahl al-Hadith towards the hadith du-ring the period when the main Hadith works were collected. Discussions on the narrations stu-died in this paper reveal two schools’ understandings of divine issues, their approaches to divi-ne attributes, as well inform us their perspectives of hadith in general.Summary: The present paper examines the debates between ʿUthmān al-Dārimī (d. 280/894) and the supporters of Bishr al-Marīsī (d. 218/833) on the divine attributes mentioned in some hadiths in the period when the main hadith books were composed (i.e., III/IXth century). These debates that took place between the scholars of Ahl al-Hadith and Ahl al-Ra’y concern the un-derstanding and interpretation of the hadiths in a certain way.It could be stated that the debates focus on how the hadiths should be understood, or whether it is the explicit meaning of the words or the possible methaphorical meanings beyond them that should be considered.It is worth briefly introducing the parties who discussed the hadiths studied here. The aforementioned discussions about some hadith narrations are between the supporters of Bishr al-Marīsī and ʿUthmān al-Dārimī, one of the important figures of the Ahl al-Hadith who wrote a separate work on these hadiths. This work was written as a rejection of the views of Bishr al-Marīsī and his two students on the attributes of God and some issues regarding hadith.Bishr al-Marīsī was regarded as an important scholar of Kalam who received fiqh education from Abū Yūsuf (d. 182/798). He is a scholar of Ahl al-Ra’y who made scientific dis-cussions with many scholars including Imam al-Shafiʿī (d. 204/820). He was on the council of the Caliph Al-Mamūn (d. 218/833) and had a significant role in the adoption of the idea of the createdness of the Qurʾān (khalq al-Qurʾān).Uthmān al-Dārimī,on the other hand, was a scholar of Ahl al-Hadith who learned ha-dith from the authorities of his era such as Yaḥyā b. Maʿīn (d. 233/847), ʿAlī b. al-Madīnī (d. 234/848), Isḥāq b. Rāhawayh (d. 237/851), and Aḥmad b. Ḥanbal (d. 241/855). Having visited all the important cities for the training of hadith, he learned the hadiths and conveyed them.With the understanding of proving the divine attributes and the opposition of the misin-terpretation of the narratives related to them, the groups advocating the appropriation of these lines in accordance with the understanding of incomparability (tanzīh) have complied the works since the first period. According to ʿUthmān al-Dārimī, the rejection of the divine attributes by Mu'tazila was influential in the emergence of the criticism literature of the Ahl al-Hadith and many authors wrote works in this direction.Regarding a narration by Abū Hurayra, an opponent reports that this narration gives the impression that God has the eyes and ears as we know. ʿUthmān al-Dārimī reports that this hadith proves sight and hearing not the eyes and ear organs. He indicates that God has no like by no means. Therefore, it is slanderous to refer the claim that Allah is made of organs to the Ahl al-Hadith. Abū Dāwūd states that with this hadith the attributes of sight and hearing for God are proved and Jahmiyya’s denial of the divine attributes are rejected.The opponent also considered Abū Hurayra's narration referring to the Prophet: "Faith is from Yemen, wisdom is from Yemen! I feel the breath of your Lord from Yemen!" as denounced (munkar). Because, according to Bishr al-Marīsī and his companions, breath can only come from those with an abdominal cavity, and Allah is free from it. According to ʿUthmān al-Dārimī, the opponent misunderstood. What is meant here is the wind that blows from Yemen and comforts people. In the context of this narration, we see that supporters of Bishr al-Marīsī evaluate the narrative literally, while ʿUthmān al-Dārimī interpret the narrative.Regarding the narration, "You can not approach Allah with something more virtuous than what comes out of it (the Qur'ān)" Ibn al-Saljī reports that Mushabbiha understands this as one with an abdominal cavity and from whom speech comes out. This understanding is in-valid since God is "samad" in the sense that He has no void. With this hadith, it is meant that the Qur'ān comes out of Allah’s presence rather than Allah. According to ʿUthmān al-Dārimī, the real aim of Ibn al-Saljī is to deny God's attribute of speech. There is no doubt that the Qur'ān comes from Him, and those who do not accept it merely deny His attribute of speech.Attributed to Ibn Abbas; The meaning of "yamīn Allah" (the right hand of Allah) in narration "Black Stone (al-ḥajar al-aswad) is the right hand of Allah on earth, handshakes with the people" is not the right hand that we know according to Ibn al-Saljī, it is blessing and grace of Allah. According to ʿUthmān al-Dārimī, who acknowledges that Black Stone is not meant to be a hand, the purpose of Ibn al-Saljī is to deny the two hands mentioned in the verses and ha-diths about Allah with invalid interpretations.ʿUthmān al-Dārimī, who criticized that Ibn al-Saljī quoted from another narration which Ibn Abbās heard from the Prophet, says that such poor narrations should not be spread. In addition, he points out that Ibn al-Saljī's interpretation is ugly and he criticizes it. Because Allah who is mentioned in the narrative is depicted as a young man with curly hair in a green suit. Such a narration is also an untrustworthy narration as it contradicts the authentic narrations of the Prophet. ʿUthmān al-Dārimī, who made this assessment of the narration, rejects the com-ments that the opponent made about the narration. According to the opponent, the phrase "I have come to Allah" means "to come into the presence of Allah in the Garden of Eden." Accor-ding to ʿUthmān al-Dārimī’s understanding, such complicated hadiths should not be only narra-ted.About the narration that are based on the Prophet and he does not know the answer to what he has come to know of himself, then he feels the coolness of his fingers as he puts his hand on his back and learns everything, the opponent evaluates the following: He was not Allah who came to the Prophet, but a well-behaved angel who was being directed by Allah and he was the angel who put his hand. ʿUthmān al-Dārimī rejects this interpretation of that oppo-nent. This comment is also contrary to other authentic hadiths. After he refused to the com-ment of the opponent about relevant narration, ʿUthmān al-Dārimī stated that he could not trust this comment on the basis of the authentic narrations he mentioned.Salaf scholars have preferred to be silent in this regard, as it is seen among the most difficult subjects to talk about divine attributes. However, subsequent generations have held dif-ferent paths in this regard. The basic approaches to understanding the divine attributes can be summarized in three main titles: tafwīd, tashbīh, and ta’wīl. Tafwīd is the path adopted by the early salaf scholars and means to leaving the knowledge about Allah’s entity and attributes to His knowledge. Tashbīh means to compare Allah to the created or the created to Allah. Ta'wīl is to interpret the Qur'ānic verses and hadiths that give the impression that Allah is like the crea-tures with semantics and rational deduction. The ones who deny the adjectives are called as Muʿattila and those who prove their attributes are called as Sifatiyya. According to Ahl al-Ra’y, it is necessary to appropriately make interpretation (ta'wīl) of the attributes giving the impression of anthropomorphism in terms of the dictionary. In the divine attributes, Muʿtazila advoca-ted the incomparability (tanzīh), whereas Ashʿariyya and Māturīdiyya adopted interpretation in accordance with incomparability. Mushabbiha and the Wahhābī-Salafī understanding has also taken the expressions regarding divine attributes with their explicit meanings.The debate between the scholars who lived in the ages II/VIII and III/IX, when the most important works are composed in the science of hadith, is important in that it is the first turn. In addition to this, the debate also contains important information on the approach to the Qur'ānic verses and hadiths, in that it shows two basic approaches, one of which represents the school of Ahl al-Ra’y, and the other represents the school of Ahl al-Hadith.ʿUthmān al-Dārimī generally advocates adhering to the explicit meaning of the narra-tion, while Bishr al-Marīsī and his companions criticize the narration labeling it as denied (mun-kar) or making an interpretation. On rare occasions, the places where ʿUthmān al-Dārimī re-jects the narration and makes interpretation, or where Bishr al-Marīsī and his companions de-fend the narrative can be seen.Interpretations made by Bishr al-Marīsī on the problematic narratives have influenced on the next scholars. Alongside Muʿtazilite scholars such as al-Jubbāʾī (d. 303/916), Qāḍī ʿAbd al-Jabbār (d. 415/1024) and Abū l-Ḥusayn al-Baṣrī (d. 436/1044), his interpretations have been quoted by Sunni scholars such as al-Ghazālī (d. 505/1111), Ibn ʿAqīl (d. 513/1119) and Fakhr al-Dīn al-Rāzī (d. 606/1210).The fact that the truth can be put forward in the science of hadith, which is based on the narration, does not favor one of the "narration" and "ra’y", it should be kept in mind that both of these depend on the proper and balanced use of both. To reveal the truth, the narration is in need of the opinion and the opinion (ra’y) is in need of the narration. Narration and opinion sho-uld be seen as complementary elements, not each other's opponents. (shrink)

The interaction between Zaydism and Muʿtazilism, which is claimed to date back to the formation periods, took place when Zaydī scholars studied Muʿtazilite thought in Baghdad intensively and directly from the Mu'tazilite theologian Abū ʿAbd Allāh al-Baṣrī as part of the curriculum, and especially the Basra school of Muʿtazila was influential in the theological thoughts of the Zaydis of Tabaristan/Hazar. In this process, Zaydī scholars such as al-Muʾayyad bi-llāh Aḥmad b. al-Ḥusayn al-Hārūnī and al-Nāṭiq bi-l-Ḥaqq Abū Ṭālib Yaḥyā b. al-Ḥusayn (...) took lessons from the Mu'tazilite theologian Abū ʿAbd Allāh al-Baṣrī in Baghdad. In the same period among the Zaydī scholars who studied theology from Abū ʿAbd Allāh al-Baṣrī and deliberated with him was Imam al-Mahdī li-Dīn Allāh Abū ʿAbd Allāh b. al-Dāʿī, who has been one of the important figures Zaydī-Muʿtazilī interaction can be pursued. Ibn al-Dāʾī, who has detailed information both his political life and scholarly activities in classical sources, wrote many works in the fields of theology and fiqh, but most of his studies have not survived to the presdent day or have been lost, except for the treatise al-Dāʿī, Ḥaqāʾiq al-Aʿrâḍ, which was identified and confirmed as belonging to Ibn al-Dāʾī, with the discovery of a collection of Zaydī-Muʿtazilite studies. In his only extant work, Ḥaqāʾiq al-Aʿrâḍ, Ibn al-Dāʾī classified the accidents on the basis of different criteria and dealt with their realities and states in accordance with the division and evaluation of accidents in later Muʿtazilite sources. This study is one of the rare studies known to have been written on the subject, which contains very detailed division of accident. The publication of this work is important both for the elucidation of the Zaydiyya-Muʿtazilite interaction in the relevant period and for a better understanding of the early theology's understanding of existence. This article will present an analysis of Ibn al-Dāʾī's treatise Ḥaqāʾiq al-Aʿrâḍ and its critical edition using three different manuscript copies. The publication of this study on accidents, one of the most fundamental topics of kalām, will contribute to the understanding of the holistic theological systems of Zaydiyya-Muʿtazila. With the publication of this work, it will be revealed that the interaction between Zaydiyya and Mu'tazila in the 4th/10th century on the subject of accidents was quite intense. (shrink)

This article proposes an analysis of changes implemented during Malaysia's Prime Minister Abdullah Ahmad Badawi's administration (20032003), which displayed bias against changes and introduced schemes to justify the systems it upheld. Transmutations wrought during Abdullah's tenure may have been neither substantial nor totalizing, but within the conservative paradigm which had long gripped national politics, Abdullah's deviations were significant nevertheless.

The aim of present paper is to introduce the concept of ‘expressive perception’ in Ernst Cassirer’s philosophical mythology. Having Cited Dorothy Emmet’s methodological objection, the author, by recalling Kantian aspect of Cassirer’s thought and referring to the concept of ‘expressive perception’, would make an attempt to reply on his part: according to Cassirer, this level of perceptive experience is the origin of the mythical form of thinking as a whole and, at the same time, is the original and irreducible altogether. (...) Thus, taking ‘mythical thought’ as an independent form of thinking, beside the ‘critical-empirical’ form of thinking, is, for one thing, completely cogent; for another, due to its dependency upon expressive form of perception, mythical thought would never be quite omitted, rather, keep living latently beneath the skin of mental life. In addition, author explains how much Cassirer owes, regarding to the concept of ‘expressive form of perception’, to Max Scheler. Avoiding to elaborate on Scheler’s detailed argument, Cassirer relies strongly on the consequences Scheler draws from his considerations in his work ‘Wesen und Formen der Sympathie’. Restating Scheler’s argument briefly should help in understanding Cassirer’s idea. (shrink)

At the turn of the millennium, new sensibilities are opening for the human spirit. Dimensions of the mind long forgotten since the beginning of the ...

Bu araştırma hicri birinci asrın ilk yarısında varlık gösteren Basra’nın, fıkhıyla meşhur bazı sahâbîlere ev sahipliği yapmasına rağmen hadis ve fıkıh ilimlerinde, aynı dönemde öne çıkan Kûfe’den geri kalmasının muhtemel sebeplerine odaklanmaktadır. Söz konusu sahâbe arasında öne çıkanlar, Basra’da on iki sene ikamet etmiş olan Ebû Musa el-Eş’arî ve dört sene bulunan İbn Abbas’tır. Mezkûr iki sahâbenin fıkhî müktesabatlarının yanında çok sayıda hadis rivayetine sahip olduğu da bilinmektedir. Ancak buna rağmen her ikisinin de İbn Mes‘ûd’un, Kûfe’de yaptığı etkiyi gösterdikleri söylenemez. (...) Araştırmada, Basra’da meskûn bulunan sahâbeyle ilgili rivayetlerin tahlil ve değerlendirmesine dayalı bir yöntem takip edilmiş olup, özellikle sahâbe ile tâbiînin ilmî ilişkilerine yoğunlaşılmıştır. Bununla beraber coğrafya ve kuruluş bakımından benzerlik gösteren Kûfe şehrindeki sahâbenin ilmî etkisi ve tâbiîn neslinin faaliyetleri bakımından bir takım karşılaştırmalarda bulunulmaktadır. Makalenin, konu hakkında öngördüğü birinci ihtimal, söz konusu sahâbîlerin ordugâh şehrinde yaşamanın gereği olarak fetihlerle meşgul olmalarıdır. Bu sonuç ilk olarak Ebû Musa el-Eş’arî’nin sireti üzerine yapılan incelemelerde ortaya çıkmıştır. Söz konusu ilmî gecikmeye sebep olan ikinci ihtimalin ise bahsi geçen sahâbenin ilimlerini yaymak adına aktif davranmamaları olduğu söylenebilir. Bu durumda sahâbenin ilmî kişiliklerinin önemli bir rol oynadığı düşünülmektedir. Diğer bir ihtimal, Basra’daki tâbiîn neslinin, sahâbeden ilim alma hususunda sarfettikleri çabanın, Kûfelilere kıyasla daha az olmasıdır. Bahsi geçen durumda Basra’nın bedevî kabile yapısının önemli bir etkili olduğu düşünülmektedir. Konuyla ilgili zikredilebilecek son ihtimal ise ilmî yapının teşekkül etmeye başladığı süreçte vuku bulan fitne ve karışıklıklardır. Nitekim bir müddet valilik görevini yürüten İbn Abbas’ın, bu süre zarfında ilim ve eğitim faaliyetleriyle ilgilenemediği görülür. Özetle araştırmanın ulaştığı en önemli sonuç; Basra’nın hicri birinci asrın ilk yarısında, İbn Mes’ûd tarafından kurulan Kûfe’ye kıyasla hadis ve fıkıh ilimlerinde gelişmiş bir şehir olmadığıdır. (shrink)

The laws are not silent in war, but what should they say? What is the moral function of the law of armed conflict? Should the law protect civilians who do not fight but help those who do? Should the law protect soldiers who perform non-combat functions or who may be safely captured? How certain should a soldier be that an individual is a combatant rather than a civilian before using lethal force? What risks should soldiers take on themselves to avoid (...) harming civilians? When do inaccurate weapons become unlawfully indiscriminate? When does 'collateral damage' to civilians become unlawfully disproportionate? Should civilians lose their legal rights by serving, voluntarily or involuntarily, as human shields? Finally, when should killing civilians constitute a war crime? These are the questions that Law and Morality at War answers, contributing to a cutting-edge international debate. Drawing on the concepts and methods of contemporary moral and legal philosophy, the book develops a normative framework within which the laws of war and international criminal law can be evaluated, criticized, and reformed. While several philosophical works critically examine the moral status of civilians and combatants, this book fills a gap, offering both an account of the laws of war and war crimes, and proposing how the law could be improved from a moral point of view. (shrink)

What is the function of logic in al-Kindī's corpus? What kind of relation does it have with mathematics? This article tackles these questions by examining al-Kindī's theory of categories as it was presented in his epistle On the Number of Aristotle's Books, from which we can learn about his special attitude towards Aristotle theory of categories and his interpretation, as well. Al-Kindī treats the Categories as a logical book, but in a manner different from that of the classical Aristotelian tradition. (...) He ascribes a special status to the categories Quantity and Quality, whereas the rest of the categories are thought to be no more than different combinations of these two categories with the category Substance. The discussion will pay special attention to the function of the categories of Quantity and Quality as mediators between logic and mathematics. (shrink)

This article aims to discuss the discourses and debates on Khilafah system in Muslim countries and how it transforms into a nation-state system, specifically in Indonesia. These dicourses and debates include the contestation and trends in the connection between Islam as a religion and Indonesia as a nation-state, which reemerged after the ban of Hizbut Tahrir Indonesia (HTI) in 2017 and The Front of Islamic Defenders (Front Pembela Islam/FPI) in 2020 accordingly under President Jokowi’s administration. This article employs descriptive qualitative (...) analysis to investigate the historical sequences of the discourses and debates on the genealogy, contestation, and relation between the Khilafah system and the nation-state system in Indonesia to uncover the fundamental ideology which underlines the conflicting interests in the debate. It operates the historical-sociological approaches to examine the data collected from books, articles, journals, and newspapers which contain the opinions of the prominent Muslim scholars gearing the dynamic discourses and debates on the nation-state system and Khilafah system. This article, therefore, attempts to demonstrate how Khilafah system idea emerged after the death of the prophet Muhammad and how this idea was contested by Muslim scholars and leaders today. This article suggests that in the struggle of ideology, thought, and movement inside the Muslim countries including Indonesia, the Khilafah system and the system of nation-state came into conflict. Further, the two forms of engagement between Islam and the nation-state are driven by nationalism. (shrink)

According to property-emergentism, consciousness is an emergent property of certain aggregate neurological constructions, whereas substance-emergentism maintains that the emergence of consciousness depends on the emergence of mental substance or soul. In this article, we presented some arguments supporting substance-emergentism by analysing various properties of consciousness, including the first-person perspective, referral state, qualia, being active, causative, non-atomic, interpretative, inferential and inventive. We also explored the impossibility of representing big images on the small monitor and the incapacity of physical entities being conscious (...) because of their intrinsic multiplicity, absence and deficiency. These arguments, which apply the philosophy of Mulla Sadra, could be considered by philosophers of mind and religion, as well as theologians who follow some religious beliefs such as the afterlife on existence and survival of the soul. Also, we attempted to respond to property-emergentists' objections to substance-emergentism.CONTRIBUTION: This research contributes to prove and accept the emergence of the immaterial soul after the stages of natural evolution of the body. It uses the basics of emergentism, including natural evolution, to link science and religion in believing the existence of the immaterial soul. Demonstrating the immaterial reality of human existence provides the ground for theological issues such as afterlife and religious morality. (shrink)

Çalışma İslam hukukunun çevre ve toplumların sahip olduğu tabi kay-nakları koruma konusunda öngördüğü düzenlemelerin fıkhi ve iktisadi boyutunu açıklamayı hedef almaktadır. Araştırmamız esnasında inceledeğimiz temel dini metinler ve bunlar arasında yaptığımız karşılaştırmalar bize İslam hukukunun çevreyi ve tabi kaynakları koruma ve geliştirmeye yönelik düzenlemelere sahip olduğunu ortaya koymaktadır. Bu çalışma gösteriyor ki İslam'ın ilkeleri ve şeriat çevreye önem vermeye, özen göstermeye, tüketimde orta yolu gözetmeye ve israf yapmamaya davet etmektedir. Aynı şekilde kalkınmaya ve yeryüzünü imar etmeye ve ekonomik yararlarını gerçekleştirecek (...) şekilde ümmetin kaynaklarını korumaya da davet etmektedir. (shrink)

The adoption of halal practices in the food and beverage industry is crucial for ensuring compliance with Islamic principles and meeting the growing demand for halal products. This qualitative study explores the perspectives of food and beverage producers and halal authorities on the implementation of halal practices in supply chain management. Focus group discussions were conducted with nine industry participants under the auspices of the Indonesian Institute for the Study of Food, Drugs, and Cosmetics (LPPOM). The discussions aimed to identify (...) behaviors and actions in adopting halal practices based on personal perceptions. The focus group discussions were recorded, transcribed, and analyzed to identify patterns and classify ideas into categories. The findings reveal nine key indicators of halal practice adoption behavior, including purchasing halal raw materials, managing warehouse storage areas, maintaining personal hygiene, managing the cleanliness of facilities and equipment, controlling the sourcing of halal materials, controlling the production process, disseminating halal information, conducting internal audits, and managing financial transactions. The study highlights the importance of these practices in preventing contamination, ensuring strict production processes, promoting effective communication, and maintaining financial transparency. The insights gained from this exploratory research contribute to a deeper understanding of halal practice adoption behavior and support the development of conceptual models for halal supply chain management in the food and beverage industry. (shrink)

Irfan Ahmad makes the far-reaching argument that potent systems and modes for self-critique as well as critique of others are inherent in Islam--indeed, critique is integral to its fundamental tenets and practices. Challenging common views of Islam as hostile to critical thinking, Ahmad delineates thriving traditions of critique in Islamic culture, focusing in large part on South Asian traditions. Ahmad contemplates and interrogates Greek and Enlightenment notions of reason and critique, and he notes how they are invoked (...) in relation to "others," including Muslims. Drafting an alternative genealogy of critique in Islam, Ahmad reads religious teachings and texts, drawing on sources in Hindi, Urdu, Farsi, and English, and demonstrates how they serve as expressions of critique. Throughout, he depicts Islam as an agent, not an object, of critique. (shrink)

This study discusses the comparative application of child custody laws between developed and developing countries with a focus on the principle of "best interests of the child." Although this principle is recognized globally, its implementation varies widely across countries, influenced by social, cultural, religious, and economic factors. Developed countries such as the United States and Sweden tend to have more structured legal systems that support equality in custody, often adopting a joint custody model. In contrast, developing countries such as Indonesia (...) and India face significant challenges in implementing this principle due to the influence of customary law, religion, and resource constraints. This study uses thematic and comparative analysis methods, and makes generalizations about the factors that influence the implementation of child custody in countries with different socio-economic backgrounds. The results of the study indicate that legal and social policy reforms, as well as increasing access to social services and legal education, are essential to improving the protection of children's rights in developing countries. Thus, recommendations focus on the need for international collaboration and increasing the capacity of courts to adopt best practices in child protection. (shrink)

After some conceptual elaboration on the topic of the Dialogue among Civilizations, this article will give some examples of UNESCO’s contribution in this domain. DAC is intrinsically bound to the questions of identity and otherness through the role culture and civilization play in composing our identity. We forge our own identity through our culture; those who share this identity are insiders, and those who do not are outsiders. Some understandings of identity conclude in a lack of appreciation for the Others’ (...) identity, which is necessary to being a genuine partner in dialogue. At one extreme personal identity is not conceived as being subject to any changes during an individual’s lifetime; while at the other extreme, post-modernism perceives a person or a social group simply as a node in a network of relations. These definitions both suffer from the lack of a historical dimension and are based on a unitary conception of identity. The solution, as the reality of history also demonstrates, comes with a pluralistic view of identity, which not only solves some theoretical issues but also forms the only framework within which the possibility of dialogue can be assured. The wonderful consequence will then be that if absolute identity does not exist, neither can absolute otherness. We should then search for the shared roots between different cultures. It was a common scientific and philosophical culture, for example, that united Avicenna in Iran with St. Thomas Aquinas in the West; a culture going back to the Greek and Hellenistic thinkers. Globality should be understood as a visionary search for the discovery of the common roots of different cultures, rather than the dominance of any one particular culture or value system. The ethnocentric concept of culture and history can then be overcome. A genuine dialogue comes with the soul’s particular willingness to “convert” itself, to expose and risk one’s own ideas and positions. It brings us the possibility of overcoming trans-cultural dissensus on whether a particular practice violates one or another human right. And as we know from Averroes, the human soul comes from a unified universal soul. Finally, there is an inter-conceptual linkage among cultural diversity, tangible and intangible cultural heritage, sustainable development, human rights and cultural rights. UNESCO, by preserving and protecting cultural heritage, safeguarding cultural diversity, and promoting dialogue among cultures and civilizations, is contributing to its axiomatic constitutional goals, namely the construction of the defenses of peace in the minds of people through moral and intellectual solidarity. (shrink)

The paper describes the design of an intelligent tutoring system for teaching Introduction to Computer Science-a compulsory curriculum in Al-Azhar University of Gaza to students who attend the university. The basic idea of this system is a systematic introduction into computer science. The system presents topics with examples. The system is dynamically checks student's individual progress. An initial evaluation study was done to investigate the effect of using the intelligent tutoring system on the performance of students enrolled in computer science (...) curriculum at Al-Azhar University, Gaza. The results showed a positive impact on the evaluators. (shrink)

It has been 2 years since the first outbreak of the COVID-19 virus, and continuous efforts and measures have been exerted and implemented to halt its spread, such as the introduction of vaccination programs. However, as with the consumption of other products and services, some people hold different beliefs, consequently affecting their attitudes toward COVID-19 vaccination. Thus, vaccine unwillingness and hesitancy remain an enormous concern for many countries. This paper explores the effects of anxiety, individual resilience, and conspiracy beliefs on (...) attitudes toward COVID-19 vaccines among the population of Malaysia—with a focus on Muslim individuals. We used survey data from 438 respondents to assess the research model. To conduct the multi-group analysis, we used partial least square structural equation modeling in SmartPLS 3. The results suggest that anxiety is positively associated with COVID-19 vaccination attitudes, whereas conspiracy beliefs have an inverse effect on vaccination attitudes, while an individual’s resilience is also positively associated with vaccination attitudes. Furthermore, it is found that the relationship between conspiracy beliefs and vaccination attitudes is weakened for an individual with a higher level of resilience. The findings also reveal the differences and similarities between males and females. To the best of our knowledge, this study is the first to simultaneously explore and demonstrate the effects of COVID-19-related anxiety, conspiracy beliefs and resilience with people’s attitudes toward COVID-19 vaccines and to examine the homogeneity of both males and females—especially among Malaysia’s Muslim population—thereby offering a valuable contribution to the literature. (shrink)

The present volume is a collection of original articles of high quality on the Philosophy of Science by philosophers and scientists of international repute. As the title of the book suggests, it looks at the various points of view of leading practitioners, as well as philosophers on the nature and structure of our knowledge of the physical world. The present work brings forth the fundamental ideas of Bacon, Galileo, Newton, Descartes, Popper, Einstein, Thomas Kuhn and several other leading scientists and (...) philosophers. (shrink)

This chapter contains sections titled: Introduction Muslim or Islamic Philosophy of History? Islamic Concept of History Development of Muslim Philosophy of History and Historiography Two Muslim Philosophers of History: Ibn Miskawayh and Ibn Khaldun Muslim Philosophy of History and Encounters with the West Conclusion References Further Reading.

The integration of modern Western philosophy with the study of Sufism tradition wasn’t quite familiar. So far, philosophical Sufism is often studied from the perspective of neo-platonic philosophy which is famous for its emanation doctrine. Through this research, the author proposes a new integration by using the philosophical concept of Heidegger’s hermeneutics and Roland Barthes’s semiotics as perspectives in studying the phenomena of the philosophical Sufism tradition. The hermeneutic theory of Martin Heidegger used in this research is existential primordial verstehen (...) and the theory of facticity. Whereas Semiotic theory used in this research is Roland Barthes’s theory of order of signification which is used to analyze Sufi’s connotative interpretation of the Qur’an verse. The method used in this research is analysis descriptive by a combined table of hermeneutic and semiotic theories through library research on several primary sources concerning Sufi’s interpretation such as Miftahus Sufi, al-Luma‘, Shaṭaḥāt al-Sūfiyyah, etc. As a result, in the perspective of Sufism Primordial Verstehen, the doctrines of Sufism such as ittiḥād, ḥulūl, and waḥdah al-wujūd could be understood as existential primordial understanding in contemplating Sufi’s existence in the world and his arrival at the understanding of Allah as the only existing Being. (shrink)

This Book Is An In-Depth Study Of Buddhist Philosophy In India And Tibet. The Concentration Is On Ontology/Epistemology And, To A Somewhat Lesser Extent, Soteriology. It Is Based On The Writings Of The Buddhist Philosophers Themselves, From The Unknown Authors Of The Pali `Abhidhamma' Books Down To The Present Dalai Lama Of Tibet. It Takes Into Consideration The Work Of Many Twentieth Century Scholars Of Buddhism In Order To Bring Our Knowledge Of Buddhist Philosophy Up-To-Date. An Exhaustive Index (And Glossary) (...) Has Been Prepared In Order To Help The Reader With The Technical Terms Of Buddhist Philosophy.;;The Two Parts And Fourteen Chapters Of The Book Are As Follows: Part I (India): Ch.I: The Theravada. Ch.Ii: The Sarvastivada. Ch.Iii: The Madhyamaka (1) The Prasangikas Nagarjuna And Candrakirti. Ch.Iv: The Madhyamaka (2) The Prasangikas Aryadeva And Santideva. Ch.V: The Madhyamaka (3) The Svatantrikas. Ch.Vi: The Yogacara (1) Two Yogacara Sutras And Asanga And Vasubandhu. Ch.Vii: The Yogacara (2) Dignaga And Dharmakirti. Ch.Viii: The Yogacara (3) Santarakshita And Kamalasila. Ch.Ix: The `Tathagata-Garbha'. Part Ii (Tibet): Ch.X: The Vajrayana, General Features. Ch.Xi: The Nyingmapa. Ch.Xii: The Sakyapa. Ch.Xiii: The Kagyupa. Ch.Xiv: The Gelugpa. (shrink)