The fact that digitalization and technology-supported systems, which are among the most basic applications of the 21st century, are an integrated and vital part of our lives, has increased the demand for financial technologies. It is seen that Islamic financial technology (Islamic FinTech) applications have an important place, especially with financial technology (FinTech). In this context, FinTech and Islamic FinTech applications are conceptually included in the study. By referring to the literature studies on these two concepts, the concept of Islamic (...) finance is discussed from a religious perspective. In this study, basic conclusions were obtained that Islamic finance and FinTech concepts/applications are very up to date, their development and critical aspects are obvious, Islamic finance contains uncertainties in terms of jurisprudence, and that more innovation, diversity, breadth, equipment and time are needed in the applications of the Fintech system to meet the needs of Islamic finance applications. (shrink)

The provision of police services and the suppression of crime is one of the first functions of civil government. Article 3 of the Universal Declaration of Human Rights speaks of a right to “security of person.” “The term ‘police’ traditionally connoted social organization, civil authority, or formation of a political community—the control and regulation of affairs affecting the general order and welfare of society,” including the protection of public health. Civil dispute resolution is also an important part of a system (...) that moves people away from self-help and toward reliance on collectively constituted, peaceful channels for working out problems.A safe and secure environment is tied to health. Research in social epidemiology suggests that a shared sense of security from physical violence and interference with property can contribute to better community health. (shrink)

Latifa ez-Zeyyat is among the leading women writers of Egypt in the twentieth century. She has many works in different fields such as novels, stories, critical articles and translations. The period when she started her writing career was a period when Socialism and Marxism movements peaked in the Arab world. These movements influenced many writers of that period and this situation was also reflected in their works. Since Zeyyat has a Marxist view of life, traces of these movements can be (...) seen in her works. Zeyyat, one of the Socialist Realist writers, generally focused on social themes in her works. The story "el-Memerru'd-Dayyik" is a story in Zeyyât's "e-Şeyhûha ve Kısasun Uhrâ" story series. The story is fictionalized in the context of the life adventures, struggles and family relationships of the mother and her two primary school daughters. However, the writer's criticisms of society and socio-economic order also show themselves in the story. In this study, the technical analysis of Latîfe ez-Zeyyât's "el-Memerru'd-Dayyik" story was made and the story was examined within the framework of sociological criticism and psychoanalysis literary theories. In this way, it is aimed to have information about the structure of the story, its fiction, the themes it deals with and the author's story. (shrink)

The city of Kūfa has come to the forefront since the early periods of Islam by dealing with religious sciences and developing these sciences. While these sciences were initially limited to religious sciences, they gradually began to diversify as a result of the expansion of the Islamic geography. Because the Arabs' encounter with the Byzantine and Sassanid empires did not only lead to struggle but also allowed them to get to know their cultures. As a result of this contact, the (...) scientific basin in the Islamic world began to be filled with sciences from different cultures. This geographical expansion had both positive and negative aspects. One of these negative sides was the deterioration of the languages of the Arabs who mixed with foreign peoples in the conquered lands and the spread of this deterioration to the reading of the Quran. In response to this negative situation, studies on grammar sciences emerged in the city of Basra and were transferred to the city of Kūfa a century later. Kūfa grammar school was formed as a result of the intensive work of grammarians from Kūfa regarding grammar science, which also attracted attention in the city of Kūfa. The greatest share in the transformation of Kūfa grammar into a school belongs to al-Kisā’ī and his student al-Farrā. Although there were grammar studies and lessons in Kūfa before al-Kisā’ī and al-Farrā, they were not at a level that would ensure the transformation into a school or compete with Basra grammar school. Muādh al-Herrā is one of the pioneers of Kūfa grammar school. Muādh al-Herrā, about whose life there is not much information, was interested in scientific fields such as syntax grammar, language, tafsir, hadith, recitation and poetry. Muādh al-Herrā is one of the important figures in the history of Kūfa grammar, as he dealt with grammar in the early periods of Kūfa grammar, gave lessons and taught scholars such as al-Kisā’ī and al-Farrā, who helped developing the school of Kūfa grammar. In this study, the life of Muādh al-Herrā, about whom we have not come across any independent study, is presented, in the context of his scientific views as reflected in the sources, information about his scientific personality is presented and the issue of whether he is the founder of the sarf is examined. (shrink)

Sosyal bilimlerde nesnelliğin, dışarıdan otoriter bir sese dayalı geleneksel yaklaşımların sorgulanması sonucu kavramlaşan otoetnografi, araştırmacının kendi öznelliğini araçsallaştırmasına dayanan bir yöntemdir. Zira, araştırmacının kendi deneyimlerini ve duygularını araştırmanın merkezine yerleştirmesi, otoetnografiyi geleneksel etnografilerden ayıran en belirgin özellik olarak vurgulanmaktadır. Bu çalışma, otoetnografiyi teorik, metodolojik ve etik açılarından ele alarak yöntemin sosyal bilimlerdeki potansiyelini ve bu yöntemle yazılabilecek metinlerin nasıl değerlendirilebileceğini tartışmaya açmayı amaçlamaktadır. Bu bağlamda bu çalışma, sosyal bilimlerde temsilin politikliğine dair tartışmalara katkılar sunmayı, bu yöntemi kullanacak araştırmacıların yaklaşımlarına, karşılaşabilecekleri (...) sıkıntılara ve gözetmeleri gereken etik sorunlara dair genel bir çerçeve çizmeyi amaçlamaktadır. Marjinal olarak kabul edilen, öteki olarak kodlanan ve sesleri akademik metinlerin katı kuralları arasında kaybolan kültürel grupların daha görünür hale gelmesinde etkili bir yöntem olarak kabul edilen otoetnografinin teorik, biçimsel ve etik tartışmalarla ele alınması yöntemin sosyal bilimlerde kullanılması üzerine ortaya çıkabilecek tartışmalara katkılar sağlayacaktır. (shrink)

The popular debates about the future organization of work through artificial intelligence technologies focus on the replacement of human beings by novel technologies. In this essay, we oppose this statement by closely following what has been developed as AI technologies and analyzing how they work, specifically focusing on research that may impact work organizations. We develop this argument by showing that the recent research and developments in AI technologies focus on developing accurate and precise performance models, which in turn shapes (...) organizational patterns of work. We propose that the increased interest in the relationship between human cognition and performance will shortly bring human cognition to the focus on AI systems in workplaces. More specifically, we claim that the cognitive load measurement will shape human performance in manufacturing systems shortly. (shrink)

What I try to do in this paper is to analyze and probe what Rosa Luxemburg and Antonio Gramsci understand by pessimism and optimism. Luxemburg and Gramsci demonstrate how liberal capitalist ideology uses “a false form of hope to keep people yoked to the system that oppresses them.” In this “terrible world” and under the current capitalist circumstances which lead to economic, social, political and ecological crises, it may be difficult to be optimistic about the future. Besides, not only the (...) multiple crises but also the many defeats suffered by progressive movements in the different areas of struggles against ongoing economic and political regression bring along a depressive and desperate feeling that could also be called pessimism. The questions I am asking are very simple: What is pessimism and optimism for Luxemburg and Gramsci? For them, what sort of social conditions lead to pessimism or optimism? In this paper, I will try to demonstrate that both Rosa Luxemburg and Gramsci adopted a dialectical approach to pessimism and optimism, they were “pessoptimists” so to speak. Based upon what Hegel once said, “the negative is just as much positive”, I will explain this dialectical relationship by claiming that pessimism exists in optimism and vice versa. For this purpose, I will focus on some of Rosa Luxemburg’s texts in the recently published volumes on Revolution as well as in her letters. Furthermore, I will concentrate on some texts by Gramsci in which he makes particular reference to pessimism and optimism as symbolized by his famous “pessimism of the intelligence, optimism of the will”. (shrink)

The article argues that the failure of political Islam in Turkey is correlated with the characteristics of the polity that are broadly undemocratic. Political Islam not only failed to propose a new narrative but produced the so-called New Turkey that displays familiar totalitarian features. The article examines the approaches political Islam used to assert its rule, namely, dewesternization, Islam’s nationalization and instrumentalization, majoritarianism, empowering devout masses, and synergizing with the undemocratic culture.

A petition signed by Turkish and Kurdish intellectuals denouncing the attacks in South East of Turkey and demanding a return to peace opens up to question how this intellectual movement can be evaluated as a political action and/or a form of resistance. Here I will try to analyze it from two different aspects: 1) the role of intellectuals leading social change; 2) the form of this movement. The first aspect is associated with the relation of theory to praxis that matters (...) most. The questions are: Is the role of intellectuals in society only educative or pedagogical? Or can they also play the role of directors, organizers, and illuminators of larger groups? Regarding the second aspect, we should ask whether or not the movement led by this petition is spontaneous or organizational, which addresses us to the form of resistance. For this purpose, firstly, I will use Antonio Gramsci's theory of intellectuals. In the Prison Notebooks, Gramsci considers the problem not only as a cultural problem but as a problem directly linked to the concept of hegemony, praxis, and ideology. I will concentrate on some paragraphs in his fourth, twelfth, and eleventh Notebooks. Secondly, I will try to analyze this movement through Luxemburg’s concept of spontaneity and her understanding of consciousness especially by use of Mass Strike and Stagnation and Progress of Marxism. (shrink)

Marx and Hegel on the Dialectic of the Individual and the Social is a detailed investigation of the major works of Hegel and the young Marx exploring how the concept of the individual is positioned within their ontologies and how this positioning is reflected in their related political views.

Unlike Hanafī jurists, most of the jurists maintain that qiyās is permissible (jāʿiz) for the origins (aṣl) in which the qiyās rule is invalid, including ruhsat (permission); kaffarah (expiation) and ḥadd (penalties). Shāfiʿī jurists, Imam al-Shāfiʿī and his followers like al-Juwaynī, argue that Hanafī jurists are contradictory since they apply qiyās in many cases despite their judgment that qiyās is invalid, and on the contrary they defend that these are derived from the literal interpretation techniques out of qiyās format. Nevertheless, (...) Shāfiʿī jurists persist that they rule on the qiyās applications through Islamic jurisprudence inference methods (istinbāt) such as Islamic juristic preference (istiḥsān), even beyond qiyās. In his sense of search effective cause: ʿilla (taʿlil), al-Juwaynī focuses on the proper meaning/suitability (munāsaba). He runs the mechanism of taʿlil even in the presence of the deepest proper meaning. He customizes the formulation of the suitability (munāsaba)/proper meaning for the origins in which the qiyās’ rule is invalid. Kaffarah and ḥadd consequently expand the validity area and minimize the restricted area for qiyās. Al-Juwaynī’s approach agrees to his rational personality as well as the value that he appreciates for qiyās. In this paper, the aim of study is to identify the borders and limitations of qiyās in al-Juwaynī’s thought with discussions about the disagreements between the jurists in the specified areas.Summary: As a general principle, devoting (taʿabbud) is the foundation for jurisprudence for al-Imām al-Shāfiʿī and reasoning (taʿaqqul/taʿlīl) for Abu Hanīfa. Despite this, Abu Hanīfa and Hanafī jurists consider non-qiyās foundations (ma’dul bih ‘anil-qiyās) including the quantified ordinances (muqaddarāt/taqdīrat) and ruhsat (permission) as well as kaffarah (expiation) and ḥadd (penalty) as the banned areas for the analogy (qiyās) and profess that qiyās cannot be applied in these areas. It may be contradictory that they state in one hand that the foundation of rulings is taʿaqqul, and on the other hand, bars the above-mentioned areas for qiyās. On the contrary to their general approach, Shāfiʿī jurists, in particular, argue that it is untrue to absolutely exclude use of analogy in those areas, which are rather open to qiyās. Al-Imām al-Shāfiʿī and one of his followers, al-Juwaynī, describe that Hanafī jurists’ applications do not jibe with their principles so that they do refer the inference methods (istinbāt) (e.g. juristic preference: istiḥsān), furthering qiyās although they take qiyās as illicit in kaffarah and ḥadd. However, Hanafī jurists defend that they are not in a contradiction, and indeed they do not apply qiyās in kaffarah and ḥadd and derive their illations mostly from textual implications (dalālah) that are mostly out of qiyās format such as tanqīh al-maʿnā (isolating ʿilla), istidlāl, and dalālah al-naṣṣ (inferred meaning). As understood from the relevant arguments, applying qiyās in these areas is directly associated with the issue of potentiality for “the analogy in reason.” The type of qiyās that Hanafī jurists consider illicit in kaffarah and ḥadd is the analogical actions made for the reasons. One of the most rationalist representatives of Shāfiʿī uṣūl, al-Juwaynī pronounces that the method to determine ʿilla (cause) is fundamentally the suitability (munāsaba) that can be defined as “rational compatibility.” In his opinion, the ratiocination (taʿlīl) is based on this suitability. According to him, the indications of qiyās will be clear or it becomes practicable even in the presence of low-level, implicit suitability. Al-Juwaynī considers that it is licit to apply the analogy for the kaffarah and ḥadd as well as the non-qiyās foundations, including ruhsat and muqaddarāt or taqdīrat, whether direct or explicit (i.e. the meaning of analogy: qiyās al-maʿnā) or indirect or implicit (i.e. the commonality of analogy: qiyās al-shabah). In this context, one of Juwayni’s concern is “the matter of inherence in textual sources such as naṣṣ or the Qur’ān and the Sunna),” corresponding to the area where the judgment is based on a specific reason by naṣṣ. For him, a number of reasonable meanings can be inferred in these areas when it is critiqued independent of the uttered words. But the inherence mentioned in the texts of naṣṣ, indicates to avoid the use of analogy for making a judgment. Al-Juwaynī asserts that some fractional elaborate or detailed meanings cannot be obtained for physical prayers and only a set of universal meanings can be imagined. He defines that it is permissible to compare the reasons of physical worshipping with each other when any suitable meaning is present. He considers that for the permissibility of qiyās in ruhsat, it is adequate to find a meaning suitable for the judgment, and besides, the commonality of analogy (qiyās al-shabah) is applicable in the area of muqaddarāt or taqdīrat. Nevertheless, a patient’s condition is similar to that of a traveller in terms of ruhsat for not fasting (ṣavm). In al-Juwaynī’s way of thinking, patients should act like travellers for ruhsat to shorten (qaṣr) the prayers (ṣalāh) due to “requiring” as a proper meaning. However, as mentioned by al-Juwaynī, there is a consensus (ʿijmā or ittifāq) on the fact that a patient cannot shorten his or her prayers. Due to this impediment, it is understood that the rule of shortening their prayers (ṣalāh) is permissible for travellers but not for patients (manʿ al-ʿijmā’).In criminal cases, the right of oath before the court is belonging to the defendant, whereas to the claimant in kasāme, an oath method in unidentified murders. Taking an oath from the claimant is merely inherent to the kasāme application. Al-Juwaynī states that this inherence is known by the principle of being inherent to each circumstance (iḥtisās bi-l hāl), and with this aspect, kasāme is a closed area for qiyās. According to al-Juwaynī, contracts are suitable for qiyās because they have conditions such as offers and agreements explicitly stating the quality and quantity, and mutual assent. He describes that these are the reasons unavailable for qiyās with respect to their characteristics. With this, the contracts are among the reasonable sources in one respect and the unreasonable in another respect. Consequently, al-Juwaynī suggests that the analogy loses its functionality or validity in a limited number of the closed areas for qiyās, which are the static devotional judgments (taʿabbud) having no proper meaning, direct or indirect, or explicit or implicit; the areas where the judgment is made inherent to a specific reason by the naṣṣ (ihtisās bi-l-nass) (as in the example that sacrificing a female goat at the age of less than one year is a specific judgment for Burde b. Niyār). The point leads to the judgment is made inherent to a specific reason by the principle of ihtisās bi-hāl; and banned ʿijmā issues (as in the example of ʿijmā that it is agreed on the fact that patients cannot shorten (qaṣr) their prayers (ṣalāh), unlike travellers. Al-Juwaynī sees the application of qiyās as licit based on the availability of suitable meaning in all areas except for the above-mentioned issues. That he minimizes the closed areas for qiyās and widely expands the functionality of analogy is the reflections of the value that he gives to qiyās. (shrink)

Noam Chomsky, “evrensel dil” düşüncesini içeren önemli dil kuramıyla zihin felsefesi ve bilişsel bilim alanında yeni bir yaklaşımın doğmasını sağlamıştır. Chomsky, Kartezyen felsefeyi temel alan dilbilim kuramı çerçevesinde, dil yetisini insana özgü olan zihinsel bir başarı olarak görmektedir. Bu bakımdan Chomsky, dil-zihin ilişkisi konusunda kendisinden önceki filozoflardan oldukça farklı bir yaklaşıma sahiptir. Dolayısıyla bu çalışma, Chomsky’nin dilbilim kuramı çerçevesinde dil ile zihin arasında nasıl bir bağ kurduğunu ve bu bağın yeryüzünde farklı diller konuşan farklı kültürden insanların bir arada yaşamalarını mümkün (...) kılması bakımından önemini sorgulamayı konu edinmektedir. Bu bağlamda çalışmada Chomsky’nin düşüncelerinden hareketle, dilin insanın zihinsel süreçlerine ne türden katkılar sağladığını açıklığa kavuşturmak amaçlanmaktadır. Bu amaç doğrultusunda felsefe tarihinde tartışılagelmiş dil-zihin sorunlarına ilişkin Chomsky’nin düşünceleri deneyci görüşler ve düalist yaklaşımlarla karşılaştırılarak irdelenecektir. (shrink)

Turkey, in direct lineage of the Ottoman Empire, experimented a particularly violent nation-building out of the imperial ashes. Non-Muslims corresponding to one fifth of its population have been annihilated for the creation of a homogeneous nation State. These crimes have never been accounted for, giving way to a culture of impunity, self-righteousness, contempt for the rule of law and justice which, over years, pushed the polity towards an illiberal if not totalitarian essence and praxis, domestically against its own constituency and (...) externally against neighbours through an extensive neo-imperial drive. Paradoxically, such an outcome seems to constitute a belated retribution for the unaccounted crimes. (shrink)

The provision of police services and the suppression of crime is one of the first functions of civil government. Article 3 of the Universal Declaration of Human Rights speaks of a right to “security of person.” “The term ‘police’ traditionally connoted social organization, civil authority, or formation of a political community—the control and regulation of affairs affecting the general order and welfare of society,” including the protection of public health. Civil dispute resolution is also an important part of a system (...) that moves people away from self-help and toward reliance on collectively constituted, peaceful channels for working out problems.A safe and secure environment is tied to health. Research in social epidemiology suggests that a shared sense of security from physical violence and interference with property can contribute to better community health. (shrink)

The article examines the resources and the shortcomings of pluralism in today’s Turkey in light of the spring 2013 Gezi protests in İstanbul’s Taksim district. The protests have had ecological and civic as well as political implications and were a turning point in the country’s political life.

Two analyzes of Spark engine performance strategies to implement the Spark technique in a matrix distributed computational algorithm, the multiplication of a sparse multiplication operational test model. The dimensions of the two input sparse matrices have been fixed to 30,000 × 30,000, and the density of the input matrix have been changed. The experimental results show that when the density reaches about 0.3, the original dense matrix multiplication performance can outperform the sparse-sparse matrix multiplication, which is basically consistent with the (...) relationship between the sparse matrix multiplication implementation in the single-machine sparse matrix test and the computational performance of the local native library. When the density of the fixed sparse matrix is 0.01, the distributed density-sparse matrix multiplication outperforms the same sparsity but uses the density matrix storage, and the acceleration ratio increases from 1.88× to 5.71× with the increase in dimension. The overall performance of distributed operations is improved. (shrink)

Şair duygularını anlatmak için bazen ölçünlü dilin dışına çıkıp kural dışı kullanımları tercih eder. Dil kurallarının bozulmaması için standart dil yapısına aykırı olan bu tasarruflar sınırlandırılmış ve bu konuda temel ölçüt, eski Arap şairleri olmuştur. Onların kural dışı kullanımları, şiir zarureti olarak kabul edilirken diğerlerinin tasarrufları laḥn olarak nitelendirilmiştir. Câhiliye şairlerinin dile aykırı tasarruflarının çeşitli şekillerde yorumlandığı bu düşünce, sadece edebiyat alanında değil, diğer disiplinlerde de büyük ölçüde kabul edilmiştir. Böylelikle Câhiliye şiiri zamanla kanonlaşıp (otorite) sorgulanamaz hale gelmiştir. Eski Arap (...) şairlerinin dili kullanırken hata edip etmediklerinin tartışıldığı bu çalışmada Câhiliye dönemi şairlerinin standart dil kurallarına aykırı kullanımlarına dikkat çekilip bunların laḥn olduğu öne sürülmektedir. Bu doğrultuda çalışmanın girişinde istişhâd edilen Arap şiirinin sınırları belirlenecek, birinci bölümde ise kanon kavramı ve Câhiliye şiiri üzerinde durulacaktır. Akabinde ise Câhiliye şairlerinin yaptığı bazı dil hataları ve sonraki dönem edebiyat münekkitlerinin bunları savunmak için ortaya koydukları zorlama yorumlar tartışılacaktır. (shrink)

Bu araştırmada, Suriyeli ergen bireylerde dini tutum, psikolojik dayanıklılık ve depresyon arasındaki ilişkiyi tespit etmek amaçlanmaktadır. Araştırmanın örneklemi, Elazığ’da ikamet eden 13–18 yaş aralığındaki 216 Suriyeli bireyden oluşmaktadır. Yaş ortalaması 15,31 olan katılımcıların 124’ü kadın, 92’si erkektir. Verilerin toplanmasında Kişisel Bilgi Formu, Beck Depresyon Envanteri II, Dini Tutum Ölçeği, Çocuk ve Genç Psikolojik Sağlamlık Ölçeği (ÇGPSÖ - 12) kullanılmıştır. Veriler SPSS (22,0) paket programı kullanılarak analiz edilmiştir. Araştırma sonucunda, Suriyeli ergenlerde depresyon ve dini tutum düzeyleri arasında negatif ve anlamlı bir (...) ilişki; depresyon ve psikolojik dayanıklılık düzeyleri arasında negatif ve anlamlı bir ilişki; psikolojik dayanıklılık ve dini tutum düzeyleri arasında pozitif ve anlamlı bir ilişki olduğu tespit edilmiştir. Ayrıca araştırma bulguları Suriyeli ergenlerde psikolojik dayanıklılık ve dini tutumun depresyon düzeyindeki toplam varyansın yaklaşık %20’sini açıkladığını göstermiştir. (shrink)

Human beings pass through a series of life stages since birth. These stages beginning at the infancy even in the mother’s womb are accompanied with a period extending to the senescence and the last stages of the life. Creation of human beings and various stages of the life are mentioned in the Qurʾān. Besides, it is referred to the senescence. In addition to the expressions sheikh, shayb, ʽajūz and kibar indicating to the senescence, ardhal al-ʿumur is also pointed out in (...) the Qurʾān in this regard. This article aims to identify in which context and meaning the wording regarding ardhal al-ʿumur and senescence are used in the Qurʾān and to reveal the relation between these terms. Since, the term ardhal al-ʿumur and senile dementia are directly correlated in the commentaries usually and the interpretations build the perception that these two expressions are almost synonyms. Are ardhal al-ʿumur and dementia closely associated with each other? Are the other terms in the Qurʾān indicating to the senescence correlated with the dementia? Our study aims to explain the expression ardhal al-ʿumur in the Qurʾān in this regard. Furthermore, the other terms regarding the senescence expressed in the Qurʾān are reviewed in this respect. SUMMARY The Qurʾān tells the creation of human beings and refers to the various stages of their lives as well. The explanations beginning with the creation state the prenatal period, infancy and childhood, adolescence and adulthood of human beings. The Qurʾān refers to the senescence as well, the last stage of the life. In this regard, ardhal al-ʿumur, sheikh, shayb, ʽajūz and kibar are the terms in the Qurʾān associated with the senescence. Especially nowadays, the senescence is a considerable focus of the science, besides being mentioned in the Qurʾān. This article discusses the subject scientifically as well. The senescence is defined with various aspects since it expresses a period having physical, psychological and social dimensions. Furthermore, certain classifications regarding the senescence are made and physiological changes associated with the chronological age are more emphasized. It has been indicated that the senescence is divided into two: biological and chronological aging. According to this chronological aging is the same for everyone while biological aging varies from individual to individual. The senescence is acknowledged as the last development stage of the human life in terms of social sciences and considered as an on-going universal process between birth and death. Therefore, the senescence is interpreted relatively while the aging is interpreted universally. So, everyone gets old; however, the senescence means a life period varying from individual to individual. The senescence affects the individual both health-wise and psychologically, sociologically and economically. In other words; the senescence, a tough period, is a phenomenon which deeply affects the human beings and all their characteristics making them exist. The senescence is addressed in the Qurʾān with various expressions. Ardhal al-ʿumur, foremost among these, is mentioned twice in the Qurʾān (al-Nakhl 16/70, al-Ḥac 22/5). The exegetes generally consider ardhal al-ʿumur as the physiological exhaustion of an individual due to aging and as the period when dementia is experienced. The characteristics of the stage called as ardhal al-ʿumur in the Qurʾān are explained with the following statement: turning into a person who does not know anything from the person who used to know many things. Just because of this sentence, ardhal al-ʿumur is construed with dementia. Are arzali’l-ʽumur and dementia directly interrelated? This article also reviews the other terms stated in the Qurʾān regarding the senescence from this aspect. Sheikh, another expression stated in the Qurʾān regarding the senescence, is mentioned four times (Hūd 11/72, Yūsuf 12/78, al-Qaṣaṣ 28/23, al-Muʼmin 40/67) and it is described with the word kabīr in two of them. The lexical meaning of sheikh is an old person in terms of age and appearance. Moreover, sheikh is used as an adjective to describe the individuals who have wisdom in customs. So, the word sheikh both means an individual who is well on in life and is the expression of supremacy in terms of knowledge and experience. Shayb, another expression stated in the Qurʾān regarding the senescence, is mentioned three times (Maryam 19/4, al-Rūm 30/54, al-Muzzammil 73/17) and means hair greying and describes a physiological change in the senescence. ʽAjūz stated in the Qurʾān for the senescence is mentioned in four different chapters (Hūd 11/72, al-Shuʽarā’ 26/171, al-Ṣāffāt 37/135, al-Dhāriyāt 51/29) and expresses incapacity of performing many actions. ʽAjūz is another expression in the Qurʾān meaning elderliness. The senescence is implied with this expression too; however, the dementia is not mentioned. Kibar, the last wording associated with the senescence, is mentioned in six verses (al-Baqara 2/266; Āl-i-ʽImrān 3/40, Ibrāhim 14/39, al-Hicr 15/54, al-Isrā 17/23, Maryam 19/8). The word kibar means the senescence and physical power loss; nevertheless, is not interpreted as dementia. To our knowledge, the explanations regarding the senescence and dementia in most of the commentaries cannot be corresponded in the Qurʾān as if they are synonyms. This perception can be generated due to the statements pointing out the dementia in the lexical meaning of ardhal al-ʿumur. It is understood in the light of the data acquired by today’s science that the dementia is not a natural result of the senescence but rather one of its risks, which is already proved by the fact that the science discusses the dementia separately from normal aging process. Therefore, there is not a general picture of dementia including all elders. Thus, it is possible to define ardhal al-ʿumur as a later part of life which includes some elders and affects them physiologically, psychologically, sociologically, etc., in addition, they lose their mental faculties in that period. Each expression regarding the senescence in the Qurʾān reveals the picture of the senescence pursuant to the integrity of the Qurʾān. The senescence in the Qurʾān is an ineluctable reality. The fact that this period is clearly expressed in the verses aims that this reality can be perceived by human beings and they can be prepared for this period. Some problems that elders experience are also mentioned in the Qurʾān. When the other terms in the Qurʾān associated with the senescence apart from ardhal al-ʿumur are reviewed, it is seen that the aforementioned problems that may be observed at later ages are hair greying, bone diseases, incapability and weakness in doing some actions. Today, there are various disciplines concerning the elders and the information obtained from these disciplines shows that these problems are a lot more than the ones mentioned in the Qurʾān. However, it is not expected that the Qurʾān discusses the facts as a science book since it is a holy book. When ardhal al-ʿumur is evaluated in the light of scientific data, it appears as a sickness period when some elders experience mental problems such as dementia/blackout. On the one hand, there will be elders who experience these problems; on the other hand, there will be some who do not. All expressions regarding the senescence in the Qurʾān do not lead to the fact that the aging leads to the dementia directly. Ardhal al-ʿumur within the integrity of the Qurʾān expresses that senile dementia affects some individuals while it has not any impact on the others. Therefore, ardhal al-ʿumur is one of the life stages affecting not every elder but some of them. The fact that different terms are stated in the Qurʾān regarding the elders points out various aspects of the aging process creating different effects. The second important reason why the aging is mentioned in the Qurʾān is to emphasize the value of the elders and the respect that should be showed to them. Besides, it is also underlined in the Qurʾān that the elders are so precious that they cannot be left alone socially and psychologically. Furthermore, the elders are the individuals worthy of love and being valued. Thus, it is suggested in the Qurʾān to love, respect and honour the elders and to live with them regardless of whether they will experience ardhal al-ʿumur or not. Therefore, the human beings are reminded to look after the elders, esteem them materially and morally, as they deserve, and to act considering the characteristics of this period. (shrink)

Since the 6thCentury B.C., Philosophy was defined as the love of wisdom in Ancient Greece. And it has always discussed of truth, wisdom and the metaphysics of existence. Nowadays, courses on philosophy have been an integral part of the curriculum since the establishment of faculties of Theology (FoTs). However, the presence, significance and objective of those courses are, they unfortunately are still under discussion despite their almost seventy-year old history.Based on this problem, our study aims to determine whether FoTs students’ (...) attitudes towards philosophy courses differ from their beliefs in the relationship between religion and philosophy. This study`s sample group consists of FoTs students of Kastamonu University, Kyrgyz-Turkish Manas University and Osh University. The study`s sample consisted of 276 students from these universities. The data were collected using a “Philosophy Attitude Scale” (PAS) and a “Scale ofBeliefs in Philosophy–Religion Relationship” (SBPRR) which was developed for this study. T test, one-way analysis of variance and Pearson Correlation were used for the data analysis. Participants’ arithmetic mean scores on some PAS and SBPRRsubscales differed by gender, college, grade level, mother’s education level, number of philosophy courses taken at college but not by father’s education level and religious education and philosophy education before college. Many factors affect the negative attitude of the students toward the philosophical courses and issues; like the methods of teaching it and the contents of the courses and etc. For altering this negative conception towards philosophy, we should focus on two main things; teaching the future-parents and those potentially future teachers philosophy in a right manner. (shrink)

Verbal learning and memory summaries of older adults have usually been used to describe neuropsychiatric complaints. Bayesian hierarchical models are modern and appropriate approaches for predicting repeated measures data where information exchangeability is considered and a violation of the independence assumption in classical statistics. Such models are complex models for clustered data that account for distributions of hyper-parameters for fixed-term parameters in Bayesian computations. Repeated measures are inherently clustered and typically occur in clinical trials, education, cognitive psychology, and treatment follow-up. (...) The Hopkins Verbal Learning Test is a general verbal knowledge and memory assessment administered repeatedly as part of a neurophysiological experiment to examine an individual’s performance outcomes at different time points. Multiple trial-based scores of verbal learning and memory tests were considered as an outcome measurement. In this article, we attempted to evaluate the predicting effect of individual characteristics in considering within and between-group variations by fitting various Bayesian hierarchical models via the hybrid Hamiltonian Monte Carlo under the Bayesian Regression Models using ‘Stan’ package of R. Comparisons of the fitted models were done using leave-one-out information criteria, Widely applicable information criterion, and K-fold cross-validation methods. The full hierarchical model with varying intercepts and slopes had the best predictive performance for verbal learning tests [from the Advanced Cognitive Training for Independent and Vital Elderly study dataset] using the hybrid Hamiltonian-Markov Chain Monte Carlo approach. (shrink)

Value creation has long been hailed as the major objective of business firms by many management researchers. Some authors state that a firm must create value for its shareholders; some insist that value must be created not just for shareholders but also for all stakeholders. However, most discussions of value creation do not address an important question: "For whom the value is created?" The purpose of this paper is to take a first step to fill this void and propose a (...) model of value creation along three dimensions: financial, nonfinancial, and time. It is hoped that the model will contribute to a better understanding of how strategic and operational decisions of managers may create value for some stakeholders while destroying it for others. (shrink)

There are many parameters to understand the Qur’ān correctly. One of them is to determine the siyaq-context in which the verses are included. This word expresses the relevance of any verse with what is before and after it, in terms of meaning. Attempting to interpret the verse independently, without considering the siyaq, internal and external context, in short, the integrity of the Qur’ān, makes any mistake inevitable. There are many verses that have been taken out of its context and drived (...) into different areas. One of them is the 30th verse of sura al-Muddaththir. In this article, we have tried to concentrate on three main issues in the context of verses 30th and 31th. First of all, we tried to deal with the issues of siyaq and sibaq of the relevant verses, the reference of the pronoun in “عليها” and who was tested and how and in both verses. The aforementioned pronoun points to the angels in charge of hell and states their number as nineteen. However, there have been people and groups that have interpreted the number nineteen in a different way from this understanding. They not only attribute holiness to this number, but also claim that the entire system of the Qur’ān was constructed according to this number. With this number, Allah tests the believers, the people of the Book, disbelievers, and those with diseases in their hearts. Allah, the Exalted, wanted to test these groups with their reaction to the number nineteen. From this perspective, the article aims to provide a perspective towards correct understanding of the relevant verses in the context of nineteen. (shrink)