Ensuring equal liberties requires neutral, i.e. impartial, settings where nobody would be deprived of freedom because of their personal characteristics. Religion and disability appear as characteristics which may clash with the existing social and physical environments. Therefore, the necessity of adjusting the existing environment, i.e., reasonable accommodation, is mostly discussed in reference to religion and disability. I aim to discuss reasonable accommodation from a different perspective and ask whether reasonable accommodation should be extended to age issues. I propose that age (...) can lead to differences in conscience or culture like religion. Age can also be a source of dis/ability so it can be compared to accustomed disabilities. Eventually, age may also clash with the existing social and physical environments. I further propose that age is not only similar to but also different from religion and disability when it comes to reasonable accommodation. Therefore, I defend, reasonable accommodation should be extended to age in a special way. The next question then is how age could be accommodated under the European Union (EU) law, especially when we consider that reasonable accommodation law does not have a wide scope in the EU, unlike in Canada. (shrink)

This descriptive study investigated the current status of ethics instruction in Turkish nursing education programs. The sample for this study comprised 39 nursing schools, which represented 51% of all nursing schools in Turkey. Data were collected through a postal questionnaire. The results revealed that 18 of these nursing schools incorporated an ethics course into undergraduate and three into graduate level programs. Most of the educators focused on the basic concepts of ethics, deontological theory, ethical principles, ethical problems in health care, (...) patient rights and codes of ethics for nurses. More than half of the educators believed that students' theoretical knowledge of ethics is applied to their clinical experiences. The teaching methods used included discussion in class, lectures, case studies, small group discussion, dramatization and demonstration. Assessment was carried out by means of written essays and written examinations. (shrink)

Background: Values are ideals and beliefs that individuals and groups uphold and lie at the core of the diverse world of human behaviour and are expressed in every human decision and action, both consciously and unconsciously. They represent basic beliefs of what is right, good or desirable and motivate both personal and professional behaviour. In the context of nursing profession, values are essential in order to maintain high standards of the nursing care. Objectives: This study was planned to examine changes (...) in nursing students’ personal and professional values between entering and graduating from an undergraduate nursing programme. Ethical considerations: Measures to protect participants included obtaining Deaconship of Nursing Faculty approval, obtaining signed informed consent and maintaining confidentiality. Methods: This study was designed as longitudinal quality. The research population included 143 students registered at a first grade of a nursing faculty for the 2009–2010 academic year. Data were collected with a Questionnaire Form, the Value Preferences Scale, the Professional Values Precedence Scale and the Nursing Professional Values Scale. Findings: According to the results, social values have statistical differences in 4-year nursing education. Nursing students in second class have higher score in terms of social values than those in third class. Also, majority of students ranked human dignity as first and justice as second and third from first to fourth classes, and they have very high scores on Nursing Professional Values Scale and its subscales and stated that all items of Nursing Professional Values Scale are very important. Conclusion: As a result, nursing education has vital role in acquiring and maintaining professional values. (shrink)

The main thesis I put forward in this article is that the democratic theory needs an anthropological perspective which defines the human in plurality and signifies the possibility of achieving a fully inclusive rational consensus. I argue that a model of democracy in terms of cosmopolitan anthropology can help us to better envision the main challenge facing universal norms and principles today. How to create democratic forms of living together? I think we can answer this question by interpreting Hannah Arendt’s (...) theory of political action on a philosophical anthropological basis. It is common knowledge that Hannah Arendt is suspicious of ethics and warns that ethics and conscience alone cannot produce the conditions for peace. In the present paper, I examine Arendt’s philosophical project together with Kant’s philosophical anthropology and try to demonstrate its importance for plurality and living together in peace. (shrink)

This paper is critically engaged in the elaboration of the securitization and stigmatization of migration and Islam in the West, which is believed to be leading to the rise of Islamophobic sentiments and to the backlash of both multiculturalism and republicanism. Migration has been framed as a source of fear and instability for the nation-states in the West in a way that constructs ‘communities of fear’. It will be claimed that both securitization and Islamophobia have recently been employed by the (...) neo-liberal states as a form of governmentality in order to control the masses in ethno-culturally and religiously diverse societies at the expense of deepening the already existing cleavages between majority and minorities with Muslim background. (shrink)

Something should be done for a better global environment as soon as possible. This paper investigates the direction of management of the global environment and proposes new, concrete ideas for it.

Purpose The manner in which people, businesses and governments perform is changing because of the spread of technology. Digitalization of governments can be considered a necessity as we are now entering the era of the Internet-of-Things. The advantages and disadvantages of electronic governments have been examined in several research studies. This study aims to examine the attitudes of decision-makers towards e-government. The research aims are as follows: to determine the problems related with e-government usage, to establish the factors which decrease (...) the usage of e-government services and to propose recommendations for the effective application of e-government practices. Design/methodology/approach Qualitative research has been used for the study. Participants were chosen by the snowball sampling method, and face-to-face in-depth interviews were conducted with all decision-makers. In-depth interviews are more efficient and enable the acquisition of better qualitative information, in-depth knowledge and statistics, as the distance between the interviewer and interviewee is reduced. Questions asked can be categorized under two sections, where the questions in the first section are related to the decision-maker’s management style/managerial proposition, and in the second section, technological questions are asked in terms of the preferred communication method and the decision-makers’ attitudes towards e-government practices. Findings Decision-makers perceive electronic government to be important, while the level of importance is observed to be different among the decision-makers. Chronic problems exist in many countries, such as nepotism, where the decision-makers have conflicting arguments about e-government and the resulting effect on nepotism. Furthermore, the study also indicates that decision-makers are aware of the importance of mobile government, although they acknowledge that more time is required, as their country is still developing. Electronic voting is also perceived to be important, although the decision-makers believe that security and privacy issues need to be solved before related projects can be initiated. Originality/value This research can be a benchmark study for the decision-makers of small island developing states by means of e-government. The impediments preventing the effective application of e-government practices are also discussed in the study. This study will be useful to highlight the triggers and obstacles for e-government development in the context of a developing country. Internet penetration has increased significantly since the 2000s, and therefore, decision-makers need to consider the shift in citizens’ behaviour, such as the high usage of smartphones and the emergence of the Internet-of-Things. (shrink)

ABSTRACT In this article I discuss Bernardine Evaristo’s Girl, Woman, Other as a transmodern narrative that gives voice to a marginalised group of black women living in Britain. Written in a hybrid style that combines prose and poetry and eschewing punctuation and long sentences, the novel interweaves sundry stories from the late nineteenth to the twenty-first century set in countries ranging from Africa, the Caribbean, and America to Britain. This networked structure exposes transtemporal and transnational patterns of diversity, connectedness and (...) relationality, as well as the distinctive genealogy of black British women and their maternal empowerment. I argue that the resilience of the characters in the face of social, racial and gender marginalisation springs from their empathic relatedness and solidarity. This emphasis on the importance of care for the other highlights the need for improving not only women’s rights and socioeconomic opportunities but of benefiting humanity on a broader scale. (shrink)

Gömülü Teori, sosyal bilimler alanında yapılan çalışmalarda teorik olarak toplanan verilerin analiz edilmesi yöntemiyle sistematik boyut kazanan bir metodolojidir. Bu metodolojik yaklaşımda, sonuca ulaşma biçimi olarak tümdengelim modelinin yerine, tümevarımsal akıl yürütme modeli kullanılır. Gömülü Teori ile yapılan çalışmalar ağırlıklı olarak bir soru ile, hatta bazen yalnızca nitel verilerin toplanmasıyla başlamaktadır. Araştırmacılar toplanan verileri analiz ederken, tekrar eden düşünce, kavram veya öğeleri belirtir ve bu unsurlar verilerden elde edilen kodlarla etiketlenir. Daha fazla veri elde edilip çalışma tekrar kontrol edildikçe kodlar; (...) kavram ve daha sonra kategorilere ayrılabilir. Böylece yeni bir teorinin temelleri atılmış olur. Bu nedenle, Gömülü Teori, araştırmacının mevcut bir teorik çerçeveyi seçtiği ve ancak o zaman teorinin incelenen fenomene nasıl uygulandığını veya uygulanmadığını göstermek için veri topladığı geleneksel araştırma modelinden oldukça farklıdır. Yani yapılan çalışmalarda elde edilen sonucu mevcut teoriler açıklayamadığı veya açıklamada yetersiz kaldığı durumlarda Gömülü Teori ile yeni bir teori elde edilmiş olmaktadır. Bu anlamda Gömülü Teori bir teori olmaktan çok yeni bir teorinin çıkışına zemin hazırlayan metodolojik bir yöntem olarak karşımıza çıkmaktadır. Bu çalışmada Gömülü Teori’nin metodolojik boyutu bilgiye nasıl ulaşabileceğine ilişkin; “Araştırmanın amacı nedir?/ Araştırma yöntemi nasıl olmalıdır?/ Araştırmacının rolü nedir - ne olmalıdır? Değerlerin rolü nedir?/ Araştırma raporunun dili nasıl olmalıdır?” sorularına verilecek cevaplar üzerinden ele alınacaktır. Ayrıca Gömülü Teori’nin tarihçesi ve uygulama biçimi gözden geçirilerek bu teorinin Din Sosyolojisi çalışmalarına ne şekilde taşınıp taşınamayacağı tartışılacaktır. (shrink)

The Islamic thought has experienced many ruptures in history. One of them is the Mihna period. The main argument of the mihna period, which started during the reign of the Abbasid Khalifa Me'mun, was the issue of the khalq al-Qur'an. The leading figures of the period were dictated to accept the idea that the Qur'an was created. Those who took an opposing stance were oppressed and tortured. In this period, people like Ahmed b. Hanbal, who did not bow to oppresion, (...) were made heroic by the people. This time, the reverse Mihna period started and those who spoke about the people of the Qur'an were criticized. Many of the muhaddith considered the approach to the issue of the khalq al-Qur'an as a bid'ah. This situation has created a field of criticism for people and segments who do not like each other. For this reason, unfair perceptions have been created about some people and their authorities in the society have been targeted with unfounded claims. Therefore, it is important to consider the approaches of Islamic scholars or sects to the subject objectively and to evaluate them in this context. In this study, the approaches of Dâwûd az-Zâhirî (d. 270/884), the founder of the Zâhirî sect, who were negatively affected by the situation in question, and other Zâhirî scholars to 'khalq al-Qur'an' were examined. In addition to the perception made about them, it is aimed to determine the accuracy of the discourses attributed to them. In this context, first of all, the views attributed to them are (i) The Qur'an in our hands, which consists of paper and ink, is not created, whereas the Qur'an in the preserved tablet is not created. (ii) The Qur'an is muhdes (created). (iii) The Qur'an is muhdes, and it is a creature in terms of its pronunciation. (iv) When the Qur'an is recited, the pronunciation that occurs as a result of the movements made by the servant to extract the letters has been classified as creature. These discourses attributed to them were compared with the information found in the works of Zâhirî scholars and it was determined whether they were consistent or not. As a result of the researches, Dâwûd az-Zâhirî, who was in Nishapur during the years when the mihna process continued, expressed some discourses about the creation of the Qur'an; however, with the end of the mihna, it was concluded that he gave up his discourses in question. Ibn Abi Asim (d. 287/900), Ibn Niftawayh (d. 323/935), Ibn Hazm (d. 456/1064), and Ibn al-Kaysarani (d. 507/1113), who are among the apparent scholars, have openly stated that the Qur'an is not a creature and they also blaspheme those who claim otherwise. In addition, it has been observed that the perception made independently of the correctness or falsity of the discourses attributed to them negatively affects the Zâhirî scholars in many ways. For example, it is because of this that Zâhirî scholars who are exposed to such perceptions lose value both in the eyes of the public and in the scientific assemblies. (shrink)

There is a confusion over and inchoate understanding of how the past is made understandable through postmodernist historical orientation. The purpose of the article is to outline the characteristic features of the postmodernist movement in social sciences, to explain its confrontation with history, to document its critique of the conventional practice of history, and to discuss its implications for history education. The postmodernist challenge to the foundations of the discipline of history is elucidated with an emphasis on its epistemological underpinnings. (...) Implications of postmodernism for the teaching and learning of history are discussed. (shrink)

Projects conducted at primary schools are of great importance in environmental education. In this study, interviews were carried out with teachers who were theparticipants of particular environmental projects. This survey study is conducted through a descriptive research method, namely, semi-structured interviews. The data were analyzed descriptively. The study revealed that teachers felt environmental education projects made various contributions to students, schools, school staff, teachers, parents, and the school environment. However, it was discovered that teachers experienced some problems in project implementation. (...) The solutions offered by teachers who experienced these problems were also determined. (shrink)

The issue of gender is one of the important indicators for understanding religious interpretations at the individual and social levels. One of the responsible institutions in shaping the gender approach in Turkey are the Faculty of Theologies. The majority of the students who are studying in theology faculties and who will take part in the religious services of the society after completing their education are women. It is clear that the religion and gender understanding of female students of theology faculties (...) will have various levels of influence on the religious and social life of women and men in society, now and in the future. This article, which is studied with a qualitative research method, focuses on the religious and gender understanding of female students of theology faculty. The most basic conclusion reached in this article; the female students of the faculty of theology do not have a homogeneous understanding of religion and gender, they have traditional and modern approaches together. The students are mentally inconsistent and indecisive about many issues related to gender.Summary: Gender perceptions are One of the areas that have changed rapidly with the modernization processes. The issues concerning gender and religion recently have become a matter which is the subject of intense debate in Turkey. Theology faculties also take part as a party to the debates and tensions about gender and religion. This study focuses on the gender and religious understanding of the female students of the Faculty of Theology and to examine the intellectual and material factors that nurture them. The scope of the study was limited to Dicle University Theology Faculty female students. The data of the study was obtained by the qualitative research method. In this article, which takes the religion and gender understanding of female students of Theology Faculty as the main problem; the ontological value of women, the authority of men over women, the paid work and management of women in the public, the change of the Shari'ah provisions on gender with social change, the beating of women and the themes formed in this context are examined.The religious and social status of women in Muslim societies was not shaped by the Qur'an or practices of the Prophet, but by the discourse created by hadith narrations and the influence of economic and political conditions. The development of this discourse was also influenced by the image of the ‘seductive’ Eve and the patriarchal culture of Mesopotamia, which were inherited from the Jewish and Christian tradition.Women's social position within the traditional society structure was legitimized by religious traditions, some of which date back to pre-Islamic times, and by the contribution of the rising jurisprudence and ascetic movements in the historical process and has resisted change for centuries.Nearly all of the female students of the Faculty of theology consider that there is no difference between men and women ontologically in the context of the value that Allah gives to both sexes.According to them, the physical and emotional naivety of women cannot be interpreted as the ontological worthlessness of women or as their lack of intellect and religion.About half of female students think the final decision in the family should not always be in the male.According to them The Prophet's practices on this subject are a very important example. In some cases, he consulted his wives and followed their suggestions. Therefore, narrations that trivialize the thoughts and demands of women in the family have cultural and not religious influences.All female students think that women can work outside the home on a paid basis. Moreover, according to the vast majority of female students, women can be managers in the public sector. The students who are in this view think that the narrations stating that the woman cannot be a manager in the public can be ignored for reasonable reasons. About one-third of female students think that the Shari'a provisions in Islamic law regarding women and family may be able to changed with new jurisprudence, while one-third think that some of them may be able to changed with the change of social conditions. Another view shared by nearly a third of students is that Sharia provisions on gender will not be changed over time. Nearly two-thirds of the female students in the research sample do not approve of beating women under any circumstances. A third of female students think that a woman can be beaten if she disobeys her husband. Some of them are confused about how to interpret the verse about the beating of women.It is unthinkable that the Faculties of Theology, which cannot be an actor of religious social change, stay away from the wind of change of a rapidly modernizing society. The rapid flow of time of change on the one hand, and the absence of a tradition or strategy of the Faculties of Theology on the other, resulted in the Faculties of Theology becoming the object of social change in many contexts. This situation made the Faculty of Theology's understanding of religion hybrid, fragmented and unstable between traditional and modern approaches and quite open to the effect of political conjuncture. In this context, although the understanding of gender in theological faculties is not at the same level in all, it can be said that traditional understandings are in the form of a softened form in favor of modernity.The students of the Faculty of Theology at Dicle University are mostly grown up in the Eastern and Southeastern Anatolia regions and are generally members of the lower-middle societies. In most of the female students who come from a social structure where the social status of women is quite low and girls are regarded as worthless compared to boys, an awareness be formed about the social position of women during the education of the Faculty of Theology. Through the study of the Faculty of theology, female students realize that religion is not responsible for the otherized position of women, but for religionized traditions. Two main factors determining the gender understanding of women students of the Faculty of theology can be mentioned. These can be roughly categorized as the main sources of religion and their interpretation by denominations, as well as the socio-cultural habitats of the students and their individual experiences. On the subject of gender, there is a tension between verse, Hadith and their interpretations made by sects and the values and norms of modernity internalized by female students. At Dicle University Faculty of Theology, it is not possible to talk about a learning system and intellectual accumulation that would allow to overcome this tension. This causes mental and emotional bifurcation in female students and leads them to become caught up in a vortex between religious and social reality on many issues. An important consequence of this is the lack of updated religious norms to guide them in many issues that have emerged as an alternative to religious beliefs and practices in the context of gender and have become established values and have common practices in modern life, and have led them to modern secular tendencies and this leads to an internal secularization. The lack of updated religious norms to guide female students in many subjects that are widely practiced in Modern life leads them to modern secular tendencies, which lead to an insider secularization. The fact that female students are mostly traditional in discourse but modern in action on gender and religion makes this situation testable. (shrink)

The Mamluk period of Islamic history witnessed a very vivid life of scientific endeavours. This was mainly due to the fact that the higher education institutions (madrasa) established by the Seljuqid and Ayyubid dynasties continued to develop as well as that Mamluk sultans and their commanders gave great importance to charitable institutions of education. With the facilities provided by these charities, Cairo and Damascus grew into important centres of attraction for scholars and teachers from all over the Islamic world. In (...) this atmosphere, a serious training activity was going on in almost every branch of religious and intellectual sciences alongside production of scientific works in these areas, in which both scientific traditions of earlier generations was preserved and continuity was maintained with considerable amount of detail and depth. The Mamluks, thus, became an important basin that nourished all regions of the Islamic world in terms of science and intellectual culture. The Mamluk period was also prolific in terms of tafsīr literature. A tafsīr chair was established in each one of the educational institutions, such as madrasas, mosques and khangāhs, where various tafsīr courses were taught, and tafsīr texts were read, by distinguished figures of the era. In these courses, the main text was usually the al-Kashshāf of al-Zamakhsharī (d. 538/1144), who had hitherto gained a dominant position in the tafsīr science, followed by the tafsīrs by al-Bayḍāwī (d. 685/1286) modelled on al-Kashshāf and al-Baghawī (d. 516/1122). Moreover, one of the peculiarities of the Mamluks in the scientific life was the public courses, called al-mīʿād, in which books were perused in public on tafsīr, ḥadith, or admonitions (mawʿiẓa). It is evident that these lessons and the tafsīr books had serious contributions to the development of the tafsīr literature and these tafsīrs were welcomed in every part of the Islamic world and have been taught until today. Works by prominent exegetes, such as al-Qurṭubī (d. 671/1273), al-Khāzin (d. 741/1341), Abū Ḥayyān (d. 745/1344), Samīn al-Ḥalabī (d. 756/1355), Ibn Kathīr (d. 774/1373), al-Biqāī (d. 885/1480) and al-Suyūtī (d. 911/1505) are most notable examples of such works of the period. In the Mamluk period, a good number of works was produced in the literary forms of commentary (sharḥ), gloss (ḥāshiya) and adjudication (muḥākamāt), a fact that reflects the scientific and intellectual level of the time. While commentaries and glosses were generally focused on the tafsīrs by al-Zamakhsharī and al-Bayḍāwī, the critiques and the adjudications, discussing different positions in these tafsīrs or commentaries and glosses on them constitute the textual evidence attesting to the high level of scientific activities. Of these texts comes first the commentary on al-Kashshāf by Quṭb al-Dīn al-Rāzī (d. 766/1365) which has determined the course of the discussions of the later commentaries. Among the most remarkable works of the Mamluks was the commentary on al-Kashshāf by the Hanafīte verifying scholar, Akmal al-Dīn al-Bābartī (d. 786/1384), and ʿAbd Allah b. Yūsuf al-Zaylaʿī’s (d. 762/1360) work. Taqī al-Dīn Ibn Taymiyya (d. 728/1328), who lived in Damascus at an early period of the Mamluks, developed a system of thought and science, at the heart of which he placed the Prophet, his companions and the following generation (al-salaf). This approach, which amounts the revitalization of the Salafist thought, was also reflected in the tafsīr area, while Ibn Taymiyya adopted a tafsīr method based on narrations, assumed a staunch attitude against the opinions based on sectarian affiliations, and, in this context, made harsh criticisms against the tafsīrs written before him. The tafsīr work, which was targeted most by his criticism arrows, was the al-Kashshāf, the most commonly read exegesis in the madrasas of the Mamluk period. He also sometimes accused the exegetes, such as Ibn ʿAṭiyya (d. 541/1147), a Sunnite exegete, of giving weight to the views of the theologians and stated that the ideal exegesis was that of al-Ṭabarī (d. 310/923), which generally depends on the views of al-Salaf with solid transition chains.Tafsīr education and works in the Mamluk period have not yet been given sufficient scholarly attention. This study therefore aims to show that this period had many peculiar aspects regarding tafsīr education and studies and that it had notable influence both on the Ottoman period and the modern times. Based on the historical data and products it contends that this period successfully continued the tradition of tafsīr as well as enjoyed a dynamic and an in-depth scholarly vitality on the area. (shrink)

In Ḥanafī legal thought, ta‘ātī (mutual delivery of goods and price) has been seen as a sales contract without the need for an additional legal transaction. This situation raises the question of whether the delivery transaction took place after a void (bāṭil) or invalid (fāsid) sales contract can be considered as a new contract that is revealed through ta‘ātī. In this study, which we aim to answer the aforementioned question, first of all, the issue of what kind of relationship is (...) established between the definition of the sales contract and the legitimacy of the ta‘ātī is discussed. Secondly, the relationship between the principles of “When something is void, what is implicit in that thing is also void.”, “What builds on what is invalid is also invalid” and the delivery transaction that took place after a void or invalid contract is discussed. Thirdly, it has been discussed whether the acceptance of the delivery transaction after a void or invalid contract as a new contract is dependent on the fact that the first contract has been legally terminated. In Ḥanafī thought two approaches have emerged regarding the relationship between ta‘ātī and void or invalid contract. According to Ḥanafī jurists based on the above-mentioned two principles, the delivery transaction that took place after a void or invalid contract is not a new contract. The fact that the delivery transaction becomes a new contract depends on the fact that the first contract was terminated in a legal way. In the approach of Ḥalvānī and Kāsānī, the fact that the delivery transaction that took place after a void or invalid contract gains the quality of a new contract is not dependent on the fact that the first contract is legally terminated. This approach is very important in terms of making it possible for the idea that “Delivery that took place after a void or invalid contract has the quality of a new contract.” to attribute the classical Ḥanafī thought. (shrink)

In On Not Expecting Too Much from Narrative, Lamarque (2004) challenges theories of narrative identity. For while narrativity might tell us something of interest about our selves, the requirements for this would be so strong that theories of narrative identity would not be able to meet them. In contrast, he identifies minimal conditions for narrativity, so that our identity could be of a narrative nature as well. But in that case, the concept of narrativity would be so weak that it (...) would hardly be able to tell us anything about ourselves. I first examine Lamarque's criticism of narrative concepts of identity. He shows that stories, understood in a minimal sense, are not found but told and that they establish a temporal relationship between at least two events. I then examine the concept of teleological explanations of action. Considering the problem of deviant causal chains that causalists are confronted with, they are at least a serious alternative to causal explanations of action. By doing that, I also attempt to render plausible the irreducibility of teleological explanations of action to causal ones. Subsequently, I outline some features of teleological explanations of action. Finally, I defend the idea that teleological explanations of action are essentially narrative explanations of action because they meet Lamarque's minimal conditions of narratives. I then make the case that these kinds of narratives are not trivial with respect to our personal identity but, on the contrary, are the prerequisite under which we can perceive ourselves as rational agents. (shrink)

Geçmişte yazılan ve kütüphanelerimizde çoğu yazma hâlinde duran pek çok ilmî eserin isim, müellif ve mütercimlerinin tespiti konusunda ciddî hatalar yapıldığı görülmektedir. Bu da bir kısım önemli eserlerin gün yüzüne çıkmasını engelleyerek sahip olduğumuz hazineden gereği gibi istifade etme imkânını elimizden almaktadır. Bu minvalde bazı araştırma ve kütüphane kayıtlarında 15. yüzyıl Osmanlı âlimlerinden Mûsâ İznikī’nin (öl. 838/1434-35 [?]), Ali b. Muhammed el-Hâzin’in (öl. 741/1341) Lübâbü’t-teʾvîl fî meʿâni’t-Tenzîl adlı tefsirini tercüme ettiği bilgisi yer almıştır. Aynı şekilde yine 16. Yüzyılda yaşamış bir (...) Osmanlı âlimi ve divan şâiri olan Muslihuddin Mustafa Sürûrî’nin (öl. 969/1562) tam bir Türkçe tefsir yazdığı iddia edilmektedir. Bu iki iddia, sonuçta aynı mütercim üzerinde birleşmeleri sebebiyle ortak bir noktaya sahiptirler. Bu makalede, bahsedilen iki eserin asılları ve tercümeleri etrafında bir araştırma yapılarak bunların gerçekte kime ait oldukları ve isimlerinin ne olduğu ortaya çıkarılmaya çalışılacaktır. Bu tür araştırmaların kütüphanelerimizdeki binlerce eser için âcilen yapılmasının bir zaruret hâlini aldığı âşikârdır. Zira bazı araştırmacıların bu tür yanlış bilgiler üzerine yüksek lisans ve doktora tezleri binâ ettikleri ve çeşitli makaleler yazdıkları görülmektedir. Bu makalenin maksadı, yukarıda zikredilen ve haklarında yanlış bilgiler ile bazı kapalı noktalar bulunan iki eserle ilgili bir takım yeni tespitleri ortaya koyarak hem ilim dünyasına katkıda bulunmak hem de bu alanda yapılacak çalışmalara olan ihtiyaca dikkat çekmektir. Doküman tarama, veri toplama ve veri analizi yöntemi kullanılan bu araştırma neticesinde şu sonuçlara varılmıştır: Mûsâ el-İznikī’nin tercüme ederek Tefsîru’l-Lübâb ismini verdiği eser aslında Hâzin’in Lübâbü’t-te’vîl’i değil Necmeddîn-i Dâye’nin (öl. 654/1256) Baḥrü’l-ḥaḳāʾiḳ ve’l-meʿânî isimli tefsirinin muhtasarıdır. Bundan hareketle tespit edilen diğer bir nokta da şu olmuştur ki günümüzde et-Teʾvîlâtü’n-Necmiyye ismiyle meşhur olan eser Dâye’nin kaleme aldığı tefsirin orijinal hâli değildir. Dâye zâhiri ve işârî tefsîri cem eden mufassal bir tefsir telif etmiş, müridlerinden biri olan Şemseddin Muhammed es-Savcı da, zâhirî tefsir kısımlarını çıkarıp sadece işârî yorumları bırakmak sûretiyle bu eseri telhis etmiştir. İznikī de işte bu telhisi tercüme etmiş ve eserine Tefsîru’l-Lübâb ismini vermiştir. Sürûrî’ye nispet edilen tefsirin de onun tarafından telif edilmediği tespit edilmiştir. Yapılan mukayeseler neticesinde bu eserin Ebü’l-Leys Semerkandî’nin (öl. 373/983) Tefsîrü’l-Ḳurʾâni’l-Kerîm veya Tefsîru Ebi’l-Leys̱ es-Semerḳandî diye anılan ve bugün Baḥrü’l-ʿulûm ismiyle basılan kitabının tefsîrî bir tercümesi olduğu ortaya çıkmıştır. Bu tercüme bazı kaynaklar ile kütüphane kayıtlarında aynı anda hem Ahmed-i Dâî’ye (öl. 824/1421’den sonra), hem İbn Arabşah’a (öl. 854/1450) ve hem de İznikī’ye nispet edilmektedir. Farklı kişilere nispet edilen nüshalar karşılaştırıldığında hepsinin aynı eser olduğu görülmüştür. Bazı kadîm nüshalarda görülen ferağ kayıtları ile yazma nüshalar üzerinde yapılan incelemeler bu tercümenin de yine İznikī tarafından yapıldığını göstermektedir. İznikī bu ikinci tercümesine Enfesü’l-Cevâhir ismini vermiştir. İlim dünyasında bu isim konusunda da bir karışıklık olmuş, bazı araştırmacılar onun Hâzin tefsirinin tercümesine verildiğini zannetmişlerdir. Ancak ilk devir yazmalarında bu ismin Semerkandî tefsirinin tercümesine verildiği açıkça görülmektedir. Kütüphanelerimizde Enfesü’l-Cevâhir’in muhtasar nüshalarına da rastlanmış ancak bu ihtisar faaliyetinin kimin tarafından yapıldığı tespit edilememiştir. (shrink)

Concepts such as ashâb al- hadīth and ahl al-hadīth, which have began to be used since the period of the Companions, refer to people who are busy with teaching and learning hadīth and who have the science of rijal and who have authority to speak on all matters related with hadīth topics. The most distinctive feature of these people is that they have tried to understand the hadīth texts according to their opinions as much as possible, without applying them to (...) any comparisons. Besides Shafi'is and Malikis, known for their closeness to their opinions, Ẓāhirīs who have advocated being loyal to the words of hadīths, also have ranked as ashâb al-hadīth. Ahl al-hadīth who have made themselves accepted by the Islamic community, went through a mihna process in the first half of hegira III century. However, the mihna that they experienced at the end of the process have made ahl al-hadīth stronger in the eye of public. Ahl al-hadīth, who have played important role in the development of Islamic sciences, have attracted the attention of the researchers. Within this context, it is important to examine the attitudes towards ahl al- hadīth in the Islamic tradition of thought and to determine their consistency. Therefore, in this study, ashâb hadīth perception of Ẓāhirī scholars, accepted as ashâb al-hadīth, will be discussed. In this study, it was aimed to find out to what extent Ẓāhirī scholars embrace value of ashâb al-hadīth as well as how much they make a claim to the opinions they have put forward in the tradition of Islamic thought. In addition to this, among the aims of our study, we tried to determine whether the Ẓāhirī scholars approach the issues objectively or not. So, the works of Ẓāhirī scholars were investigated with an inductive method, and the information obtained were assessed. As a result of this, that ashâb al-hadīth have been praised in Qur’an verses was adopted by Ẓāhirī scholars, and it was determined that for Zâhirî scholars, to be a member of ashâb al-hadīth was a sign of proud. Although the Ẓāhirī scholars' view of ashâb al-hadīth led them to use the concept of ashâb al-hadīth as an expression of modification, this has not become a generally valid rule. Because it has been seen that many narrators were rejected for different reasons, even though they were from ashâb al-hadīth. In addition, it has been determined that Ẓāhirī scholars frequently use the concept of ashâbü’l-hadīth as a qualifying adjective in the science of rijal. Although they attached great value to ashâb al-hadīth, it was also observed that they criticized them for making mistakes because of their views on the permissibility of acting on weak hadīths, and the fact that a narrator narrates a hadīth by both his teacher and his teacher's teacher makes the hadīth weak. (shrink)

19. yüzyıl, Avrupa’da siyasi, sosyal ve ekonomik açıdan önemli değişikliklerin meydana geldiği bir dönemdir. Bu dönemde, bir taraftan mevcut düzenin değişmesine yönelik devrimci, özgürlükçü ve milliyetçi girişimler gerçekleşirken diğer taraftan dünyayı ve varlıkları anlamada daha önce var olan dinî bakış açısına alternatif olarak seküler bir bakış açısı gelişmiştir. Doğayı ve canlıları, akıl ve bilim yoluyla değerlendiren bu yeni bakış açısı, önce ırk teorilerini, ardından bilimsel ırkçılığı ve nihayetinde antisemitizmi ortaya çıkarmıştır. Bu dönemde Avrupa, eski ile yeni karşıtlığına dayalı bir düzen (...) problemiyle karşılaşmıştır. Avrupa’daki yeni gelişmeler karşısında mevcut düzeni koruma taraftarı olanlar, antisemitizmi bir araç olarak kullanmıştır. Bu yaklaşım tarzı bir süre sonra Rusya’ya taşınmıştır. Çok sayıda Yahudi’ye ev sahipliği yapan, siyasi, sosyal ve ekonomik problemler yaşayan Rusya, Avrupalılarla benzer bir yöntem izleyerek antisemitizmi araçsallaştırmış ve bir propaganda metni olan Siyon Liderlerinin Protokolleri’ni üretmiştir. Bu girişim gerçekleştirilirken daha önce Avrupa’da yaygınlaşmış olan Yahudi komplosu literatüründen faydalanılmıştır. Yahudilerin Yahudi olmayanlara düzenlendikleri bir komplo olarak sunulan Siyon Liderlerinin Protokolleri, dünyadaki en önemli ve en popüler antisemit propaganda metnidir. Onun bu önemi ve popülerliği, doğru zamanda ve etkili yöntemlerle sunulmasından kaynaklanmaktadır. Toplumsal bunalımların yaşandığı sıralarda korku psikolojisi üzerinden yaygınlaştırılan Protokoller, bu yöntem sayesinde pek çok insan tarafından gerçek bir metin olarak algılanmış ve onların Yahudilere yönelik bakış açısını yönlendirmiştir. Protokoller, Rusya’da monarşi karşıtlarını bastırmak ve Çar rejimini devam ettirmek amacıyla kullanılmıştır. Ancak monarşinin Bolşevikler tarafından yıkılması ve Çarın ailesiyle birlikte öldürülmesi, ABD ve Avrupa’da Bolşevizm korkusu oluşturmuş, bu korku Protokollerin bu bölgelerde yaygınlaşmasına neden olmuştur. Protokoller, ABD ve Avrupa’dan sonra hatalı bir yaklaşımın sonucunda Türkiye’de de ortaya çıkmıştır. Türkiye’nin Yahudilere yönelik yaklaşımı bu ülkelerden farklı olsa da antisemitizmin ve Protokollerin sahip olduğu anlamların kavranamaması, Türkiye’yi de haksız bir şekilde onlarla aynı kategoriye yerleştirmiştir. Türkiye’nin böyle bir kategoriye yerleştirilmesi, onun Yahudilere yönelik hoşgörülü tavrının antisemitizmin gölgesine düşmesine neden olmuştur. Bu çalışmada, Rusya’da Siyon Liderlerinin Protokolleri’ne neden ihtiyaç duyulduğu, nasıl ortaya çıktığı, içeriğinin ne olduğu, nerelerde yaygınlaştığı ve Türkiye’de hangi hataların sonucunda ortaya çıktığı sorularına cevap verilmiştir. Bu sorulara cevap verilirken Protokollerin anlamı, kapsamı ve sonuçlarının Türkiye’nin dışında olduğu, Türkiye’de bu metne ihtiyaç olmadığı ve Yahudilere yönelik eleştirilerde bu metinden kaçınılması gerektiği üzerinde durulmuş, Türk-Yahudi ilişkilerinin antisemitizminden farklı olan boyutuna dikkat çekilmek amaçlanmıştır. (shrink)

One of the most important criteria for professionalism is accumulation of knowledge that is usable in professional practice. Nursing models and theories are important elements of accumulating nursing knowledge and have a chance to guarantee the ethical professional practice. In recent years, there has been an increase in the use of models in nursing research and newly created terminology has started to be used in nursing. In this study, a new model, termed as the Professional Values Model, developed by the (...) authors was described. Concepts comprising the conceptual framework of the model and relations between the concepts were explained. It is assumed that awareness about concepts of the model will increase not only the patients’ satisfaction with nursing care, but also the nurses’ job satisfaction and quality of nursing care. Contemporary literature has been reviewed and synthesized to develop this theoretical paper on the Professional Values Model in nursing. Having high values in nursing increases job satisfaction, which results in the improvement of patient care and satisfaction. Also, individual characteristics are effective in the determination of individual needs, priorities, and values. This relation, proved through research about the Professional Values Model, has been explained. With development of these concepts, individuals’ satisfaction with care and nurses’ job satisfaction will be enhanced, which will increase the quality of nursing care. Most importantly, nurses can take proper decisions about ethical dilemmas and take ethical action when they take these values into consideration when giving care. The Professional Values Model seems suitable for nurse managers and it is expected that testing will improve it. Implementation of the Professional Values Model by nurse managers may increase motivation of nurses they work with. It is suggested that guidance by the Professional Values Model may help in enhancement of motivation efforts of the nurse managers and therefore should be taken into account. (shrink)

It is one of the main allegations impelled by feminist theorists against Kant's philosophy that the subject Kant placed at the base of his understanding of rationality is masculine, a Westerner and belongs to upper/middle class. In fact, there is considerable supporting evidence to promote this claim for mainstream Western philosophy in general and Kant's philosophy in particular. On the other hand, while reckoning with the history of philosophy, and examining whether it is possible to break away from philosophical concepts (...) and categories or not, is another matter of discussion. In this article, I try to focus on various possibilities that can reconcile Kant's philosophy with the demands of liberal feminism and an inclusive democratic participation principle. It is important that to discuss whether it is possible to make a new reading that can be reconciled with feminist demands by ignoring the misogynistic discourses in Kant's works, especially starting from the concepts of autonomy and personality. Today, many factors like traditions, prejudices, oppressive forms of government, etc. prevent women from taking part in public life as free agents and autonomously, and from being considered as “subjects with the status of rights”. Therefore, I argue that Kant's concepts such as autonomy, becoming a person and having the conditions for free action, do have something in common with feminist demands. (shrink)

Ekphrasis, a part of the ancient Greek and Roman rhetorical practices, is, in its most basic sense, the verbal expression of a visual object. Since the description of Achilles’ shield in Homer’s Iliad, ekphrasis has been a literary practice used for the portrayal of visual artworks through fiction and poetry, as well as in prose written in history, art criticism and travelogues. Ekphrasis is a convenient literary tool for analysing the author’s treatment of the object depicted. Ekphrastic studies enable the (...) identification of the author’s relationship with objectivity and subjectivity, and the building blocks of the said subjectivity, through literary elements. What kind of fictional language does ekphrasis, which is essentially the act of making the mute object speak, point to, in Evliya Çelebi’s representation? This article will aim to examine the subjective factors, personal taste and cultural positioning that emerge in Evliyâ Çelebi’s writing practice, mainly in his “ekphrastic” narration of the Western paintings that he saw in the Balkans and Vienna, which he describes in great detail in his Seyahatnâme. It is of the author’s opinion that, although Evliyâ Çelebi’s cultural positioning imposed limitations on his aesthetic perception and ekphrastic narration, he had an admiration for the Western art; and his “actual” cultural position manifests itself in an “in-betweenness” in the East-West spiral, which also reflects his unique literary mode. (shrink)

Background: The awareness and development of professional values affect the quality of nursing care. This study is the first interventional study conducted to develop the professional values of nurses in a clinical setting. Objectives: The aim of this study is to determine the effect of a structured Professional Values Development Programme on the development of the professional values of nurses. Research design: This study was a non-randomised controlled trial that measured with pre-test and post-test. Data were collected by using an (...) Individual Identification Form and the Nurses’ Professional Values Scale–Revised. The intervention group was involved in a 12-week programme. Participants in the control group received the programme after all data had been collected. Data collection for both groups was conducted at baseline and a 12-week follow-up. Expert opinions were evaluated by the Kendall Coefficient of Correlation test. Chi-square tests and t-tests were used to evaluate group differences. This study was registered at ClinicalTrials.gov. Participants and research context: This study was conducted with 80 nurses (intervention group = 40, control group = 40). This study was conducted in paediatric clinics in two university hospitals in Turkey. Ethical considerations: In order to conduct this study, ethics committee approval was obtained. This study was performed according to the Helsinki Declaration. Participants were informed verbally and in writing, and informed consent was obtained by giving explanations. indings In the analysis, the two groups were similar in demographic variables. The only significant difference between the groups was between weekly working hours. Participants in the intervention group reported statistically significantly higher levels of professional values ( p = 0.001) than those in the control group. Discussions and conclusions: This study provides evidence of the positive effectiveness of the Professional Values Development Programme in the development of professional values of clinical nurses. It also demonstrated the feasibility of implementing the programme with clinical nurses. (shrink)

Kavram mantığı üzerine bina edilen klasik mantık bilimi, daha çok ad kavramlar ve bu kavramlardan bileşen önermeler üzerinden yürütülmüştür. Bu, İslâm mantık tarihinde öncekilerin mantık geleneğinde böyle olmakla birlikte sonrakilerin mantık geleneğinde çok daha belirgindir. Mantık biliminin, bu eğilimle yürütüldüğü ve yüzyılları içeren tarihinde fiil kavramlar, hem kavram hem de yargı bağlamlarıyla kimi belirsizlikleri beraberinde sürükleye gelmiştir. Her ne kadar mantık bilimi, kurulduğu andan itibaren psiko-sosyal temelli dillerin belirleyiciliğinden mümkün oldukça kendisini yalıtıp bilimlere evrensel dil sunma iddiasında bulunmuş ve bu (...) doğrultuda onun evrensel kurallarını oluşturmaya çalışmış olsa da psiko-sosyal temelli dil yapılarının, mantık biliminin işini zaman zaman zorlaştırdığı göze çarpmaktadır. Farklı dillerde farklı yapılarda ifade edilen belirsiz adlar, belirli fiil ve belirsiz fiiller mantıkçıların işini epey güçleştirmiştir. Onlar bize göre dillerden kaynaklı bu güçlüğün üstesinden gelmek için fiiller yerine en az tartışma barındıran belirli adlar üzerinden mantık bilimini işleme yolunu tercih etmişlerdir. Fakat öyle olsa bile bu, kanaatimizce problemi çözüme kavuşturmak yerine ötelemiş, özellikle fillerin kavram ve yargı mantığı bakımından neliği sorunu büyük oranda cevapsız kalmıştır. Çalışmamız, mantık biliminin, dillerin psiko-sosyal temelli yapılarına sırtını dönmekten kaynaklı problemlerinden biri olarak belirsiz ad ve filleri soruşturmaya açmaktadır. (shrink)

Evliyâ Çelebi, who wrote accounts of his travels that lasted over forty years, was an enlightened Ottoman saraylı, a courtier as his name çelebi indicates. Seyahatnâme, a ten-volume, first-person narrative, is one of the few accounts of the seventeenth-century Ottoman world and its periphery from the perspective of a Muslim intellectual. Robert Dankoff states, "The Book of Travels is a unique geographical, social, cultural, and linguistic record of the places and peoples the author encountered, and an invaluable source for many (...) aspects of life in his time."1 Therefore, the work has been significant for a... (shrink)

The ayn-dayn distinction in Ḥanafī legal thought shapes directly many regulations related to the law of obligations, from the legitimacy conditions of the contracts to the principles of compensation obligation. Three aspects are important in understanding the formative function of this distinction. The first of them is what is the conceptual content of ayn and dayn in Ḥanafī terminology. The second of them is what kind of relationship there is between the qualities of goods and ayn and dayn. The third (...) of them is what kind of differences exist between ayn and dayn in terms of their effects on legal regulations. According to Ḥanafī terminology, in a debt relationship, dayn means goods that have not yet been delivered to the creditor, whether they are in the hands of the debtor or not, in terms of goods (gold, silver and money) that are not suitable for determination by determining. Dayn represents the identical goods that is under the responsibility of the debtor in terms of non-existing identical goods. In terms of existing identical goods, dayn represents the identical goods that exist in clusters but have not yet been determined individually. Non-standard goods are goods that are not suitable for dayn because they are not suitable for abstraction from their material existence. Ayn represents the existing and determined goods in terms of non-standard goods and existing identical goods. Ayn represents the goods received by the creditor in terms of gold, silver, money and identical goods that are in the debtor's obligation from the beginning. What stands out among the differences between ayn and dayn is that although destruction and damage can be considered for ayn, they cannot be considered for dayn. In terms of some legal regulations, establishing a relationship between strict liability and dayn and between fault liability and ayn is a result of this. The other important differences between ayn and dayn are the fact that dayn is only determined by delivery and that postponement and remittance are specific to the dayn. (shrink)

Particular social aspects of the nature of science, such as economics of, and entrepreneurship in science, are understudied in science education research. It is not surprising then that the practical applications, such as lesson resources and teaching materials, are scarce. The key aims of this article are to synthesize perspectives from the literature on economics of science, entrepreneurship, NOS, and science education in order to have a better understanding of how science works in society and illustrate how such a synthesis (...) can be incorporated in the practice of science education. The main objectives of this article are to argue for the role and inclusion of EOS and entrepreneurship in NOS and re-define entrepreneurship in the NOS context; explore the issues emerging in the “financial systems” of the Family Resemblance Approach to NOS and propose the inclusion of contemporary aspects of science, such as EOS and entrepreneurship, into NOS; conceptualize NOS, EOS, and entrepreneurship in a conceptual framework to explain how science works in the society; and transform the theoretical knowledge of how science operates in society into practical applications for science teaching and learning. The conceptual framework that we propose illustrates the links between State, Academia, Market and Industry. We suggest practical lesson activities to clarify how the theoretical discussions on the SAMI cycle framework can be useful and relevant for classroom practice. In this article, science refers to physics, chemistry, and biology. However, we also recommend an application of this framework to other sciences to reveal their social-institutional side. (shrink)

Being a professional nurse requires ethical decision making and this in turn necessitates an effective learning process. The active participation of students in the teaching of ethics will contribute to this process. This study was conducted at Hacettepe University School of Nursing, Ankara, Turkey, to determine the views of students about the nursing ethics content in the curriculum, the examination system, and some educational characteristics of the teachers responsible for the course. The sample comprised 113 students who participated voluntarily. In (...) general, the students expressed a positive view relating to the course content and the teachers. The majority stated that the discussions on case study analysis by using ethical principles, rights, legal aspects and the use of the International Council of Nurses Code of Ethics were very useful in developing ethical decision-making skills. We believe that the results of this study will enhance our efforts in amending this course and improving the ethical decision-making skills of our students. (shrink)

This article argues that Mariam uses its eponymous heroine's lived and embodied experiences of veiling to explore the impact of French secular legislation on Muslim schoolgirls' everyday lives in F...

Early period (h. I-III) works are the most basic data sources in tafsīr studies. However, the related works were shaped within the conditions of the period. In this process, the literacy and schooling rate is low. It is not easy to obtain sufficient writing materials. For this reason, the information was initially transferred as a verbal, some of the original material that has been written has not survived. The information, which is usually narrated and sometimes written, can be learned through (...) the written copies of the next dates. However, there are serious time intervals between the author and the manuscript copies. This time period has led to some problems. There are such works that the author is controversial. There is such information that it is obvious that it was added later. Although some works belonging to the period were compiled from the sources of the following centuries, they were printed under the name of some people who lived in the early period, as if they gave the impression of author copy. Each of these matters has the quality to affect the nature of the information to be used as reference and the perception to be created on it. The relation of the subject with the interpretation of the Qur'ān and the fact that it is binding has a special importance, therefore, it requires knowing the formation stages of the reference source, especially in the commentary of tafsīr. In the article, the author-work relation in early tafsīr works has been tried to be processed on a sufficient number of examples with their respective dimensions.Summary: Early works in tafsīr studies are the most basic data sources. However, the related works were shaped within the conditions of the period. The data at the beginning were verbally transmitted, but some original material that has been written has not survived until nowadays. Therefore, the information about tafsīr are derived from the mainly Buhkārī (d. 256/870), Muslim (d. 261/875), Tirmidhī (d. 279/892), Nasā’ī (d. 303/915) which have tafsīr contents, and encyclopedic sources which have been contended narrations suhc as Țabarī (d. 310/923) and Ibn Abī Ḥātim (d. 327/938).Some later dated work/s belonged to people who lived in the early period alo contribute to this accumulation. However, in scientific studies it is necessary to pay attention to the harmony or difference between the author manuscripts and copies which have been survived. Because the limited possibilities of the period, the time interval between the author and the writing copy, the corrosion that occurred in the texts over time, the capacity or thought the scribe has caused the addition and reduction of the original copy of the text. Although it is rare, it is also possible to attribute the work to a well-known person of the period in order to gain the reputation of the views in the work.In this regard, the article first draws attention to the time difference between the author and the copies that have survived to the present day. Accordingly, it was emphasized that there may be works with controversial belonging to the author. Because, it may be that the names of those who expand, explain or shorten the work with additions are given as the author's name.It is shown with examples that additions to the work could be made in the time interval between the author and the manuscript that has survived to the present day. However, sometimes the difference between copies can be based on many reasons, from the ignorance of the obscene to its forgetfulness and even deliberate replacement. Even in the hadith narrations that attribute special importance to its narration, it is quite possible that the additions were made intentionally or unknowingly, even after the transition to the written period.However, this study was carried out only on tafsīr works. Because even the sampling on a limited number of tafsīr works pushes the limits of the article.In the study, the original texts of the selected works as samples such as Ibn ʿAbbās, al-Farrāʾ, Abū ʿUbayda, etc. were reviewed, and the master's and doctorate studies on the relevant works and the period, especially their editorial evaluations, were tried to be examined as much as possible. In the evaluations, the classical period sources such as Ibnu-Nadīm, Thaʻlabī and Ibn Khallikān, where tafsīr works were subject, as well as the Ottoman period like Edirnevī; Modern era works such as Brockelman and Sezgin were used. Books, articles and encyclopedia articles evaluating the manuscripts were also used.The study revealed that when the early tafsīr references were given, the author-copy relationship should be taken into consideration. Because, although some names are mentioned as mufassīr in the sources, it is controversial whether some of them convert the relevant information into written form. Because the period of the compilation is started in the period of tâbiûn in its earliest form. It is understood that even though the writing is partially activated, the tendency to convey information by narration continues from the examples given.The fact that no original work of the period reaches the present day, there is a serious time gap between the oldest manuscripts carrying the relevant information to the present day and its authors raises the issue of the reliability of the information. This is an issue to be considered in research and updating of information. Because it was seen that some information was difficult to determine the author. In addition, it has been understood that there may be additions afterwards besides the possibility of missing or misreported information due to various factors during the transfer. The fact that narration analysis has not been done properly in the context of the tafsīr science can lead to wrong conclusions in some works, if the possibility of reaching the information added later has not been taken into consideration.In addition, creating author copies from manuscripts is a challenging process with some difficulties in itself. No matter how fastidious it is shown, it should not be forgotten that the work is compiled from manuscripts, it should be known that errors may occur despite the maximum sensitivity.It is another point to consider that some information should be associated with the author and turned into a book based on the narrations in the sources of the next period. It should not be forgotten that some works were created by collecting the narrations of the next period. When the process in its formation is not taken into account, there is a possibility that the relevant information creates an early perception of false perception, as well as the belief that it expresses correct and precise information in all aspects due to its connection with the sacred. It is obvious that there is a difference between the original information from the author's pen and the quality and knowledge value of the information collected by claiming belonging to the author from later works. It is necessary to pay attention to this difference in information transfer.Therefore, during the investigation of the envoy, whose main task is to determine the will of Allah, he has to take into account the mentioned features of the early works. Reliable knowledge transfer and correct religion perception can only be achieved with this care. (shrink)