This study examined the validity and reliability of a Turkish version of the Modified Moral Sensitivity Questionnaire for Student Nurses. After obtaining permission to adapt the MMSQSN into Turkish, the translation/back-translation method was used with expert opinions to determine content validity. Factor analysis was conducted to examine the construct validity and test–retest was performed on the questionnaire to determine reliability. Cronbach’s alpha coefficients were calculated to assess for internal consistency. Participants included 272 baccalaureate degree student nurses who took ethics lessons (...) prior to their clinical internship. The factor analysis revealed that even though the factor structure in the original scale was the same, relevant items were categorized with similar components, and factor loads were sufficient. The correlation coefficient in the analyses of test–retest scores was.66 for the total scale and the Cronbach’s alpha was.73 for the total scale. The translated MMSQSN is a valid and reliable measure of ethical sensitivity in student nurses in Turkey. (shrink)

Ansiklopedik tarzda kaleme alınan eserler, yazıldıkları dönemindeki ilmi seviyeyi göstermek ve muhataplarının ihtiyaç duydukları pratik bilgileri bir araya getirmek bakımından büyük öneme sahiptir. Zira bu tür eserlerin, hem müellifin çeşitli ilim dallarına vukufiyetini ortaya koyma hem de eserden istifade edecek kesimlerin ihtiyaç duyduğu bilgi birikimini tespit etme noktasında kıymetli veri kaynakları oldukları aşikârdır. İslam dünyasında erken dönemde kaleme alınan bu türdeki eserlerden biri de müellifin tek eseri olarak günümüze gelmiş ve şöhreti ile müellifini geride bırakmış olan Muhammed b. Ahmed el-Hârizmî’nin (...) Mefâtîhu’l-‘ulûm aslı eseridir. Bu çalışmada Hârizmî’nin bir bürokrat olarak kendi meslektaşlarının ihtiyaç duyduğu bilgileri bir araya getirdiği eserinde felsefeye ve felsefî ilimlere yaklaşımı incelenecektir. Çalışmanın planı, müellifin eserinde felsefeye ayırdığı bölüme başlıkları üzerinden düzenlenmiştir. (shrink)

The increasing number of companies providing internet services and auction tools helped popularize the online reverse auction trend for purchasing commodities and services in the last decade. As a result, a number of owners, both public and private, accepted the online reverse auctions as the bidding technique for their construction projects. Owners, while trying to minimize their costs for construction projects, are also required to address their ethical responsibilities to the shareholders. In the case of online reverse auctions for construction (...) projects, the ethical issues involved in the bidding technique directly reflects on the owner’s ethical and social responsibilities to their shareholders. The goal of this paper is to identify the shareholder ethics and responsibilities in online reverse auctions for construction projects by analyzing the ethical issues for the parties involved in the process. The identification of the ethical issues and responsibilities requires clear definition and understanding of professional ethics and the roles of the involved parties. In this paper, first, the concept of professional ethics and social responsibility is described in a general form. To illustrate the ethical issues and responsibilities, a sample case of bidding for a construction project using online reverse auction techniques is presented in which the shareholders were actively involved in questioning the ethical issues. The issues involved in the bidding process and their reflection on the shareholder responsibilities are described and analyzed for each stage of the process. A brief discussion of the overall process is also included to address the general ethical issues involved in online reverse auctions. (shrink)

Cette édition des Principes de la philosophie du droit, fondée sur un établissement critique du texte original, est la plus complète à ce jour : elle propose, dans une traduction nouvelle, ce texte majeur de la philosophie juridique et politique moderne publié en 1820. Sont en outre offertes au lecteur les traductions des annotations manuscrites portées par Hegel sur son exemplaire personnel, des extraits des cours prononcés durant les années où il rédigeait son ouvrage et de son dernier cours fait (...) la veille de sa mort, ainsi que les précieuses "Additions" rédigées par Eduard Gans à partir de cahiers d'étudiants ayant assisté aux cours de Hegel. (shrink)

The Turkish translation of Sein und Zeit has not yet been completed. Therefore it is not the subject of this paper whether or not Heidegger’s opus magnum can possibly be übersetzt, übertragen, or deutend dargestellt in an entirely different language such as Turkish. What is going to be discussed, instead, are the ways in which Heidegger can be presented by using the authentic capabilities of Turkish; the different alternatives of such a presentation; the notions and contexts that those alternatives would (...) materialize in the mind of a person who speaks and thinks in Turkish; and, finally, the extent to which those materialized concepts match the objectives that Heidegger had in mind. It is interesting, for that reason, that, for example, varlik does not always mean varlik in Turkish, while Sein always does mean Sein in German. (shrink)

The Turkish translation of Sein und Zeit has not yet been completed. Therefore it is not the subject of this paper whether or not Heidegger’s opus magnum can possibly be übersetzt, übertragen, or deutend dargestellt in an entirely different language such as Turkish. What is going to be discussed, instead, are the ways in which Heidegger can be presented by using the authentic capabilities of Turkish; the different alternatives of such a presentation; the notions and contexts that those alternatives would (...) materialize in the mind of a person who speaks and thinks in Turkish; and, finally, the extent to which those materialized concepts match the objectives that Heidegger had in mind. It is interesting, for that reason, that, for example, varlik does not always mean varlik in Turkish, while Sein always does mean Sein in German. (shrink)

Although religiosity fosters some antisocial behaviors, it is well-known that it also enhances in-group cooperation and prosociality. Supernatural punishment hypothesis suggests that the fear of punishment from an invisible, potent, and powerful supernatural agent can keep everyone in line, and encourage prosociality. We first investigated this relationship in a predominantly Muslim country and then tested a model suggesting that attachment to God can lead people to think God as authoritarian, which in turn leads them to report more prosocial intentions. The (...) results demonstrate that there are some findings suggesting that Attachment to God Inventory is a reliable measure in Turkey, seeing God as authoritarian is positively correlated with prosociality, and our above-mentioned model was supported by the data. Results generally support the supernatural punishment hypothesis and additionally show the utility of attachment theory in explaining the religiosity-prosociality link. (shrink)

In this article, the introduction to the book of Kitāb al-Mulakhkhas al-Muwatta' by Qābisī (d. 403/1012), one of the hadith scholars of Maghrib geography, is discussed. The author wrote this work in order to bring together the continual documents in the Ibn al-Qāsim narra-tion of Mālik b. Anas' (d. 179/795) al-Muwatta. In the introduction, the author first stated the purpose of the writing of Kitāb al-Mulakhkhas al-Muwatta''s and the method followed in the work. Namely, he states that he compiled this (...) work to respond to the demands of those who asked him to bring together the hadiths of Mālik b. Anas, whose chain is complete. In the compilation of the work, he was content with the only narration of Muwatta. He followed the method of collecting the musnad hadiths in this narration, the ones with clear continuous. However, he preferred not to include the narrations that were closed in his continuous in his work. After this information, the author has included some issues of hadith methodology in the introduction part. The main purpose of the study is to determine the concepts and subjects of the hadith methodology that he discussed in this section. In this context, firstly, information about Qābisī's life was given, and his education was mentioned. Then, some information about the features of the work in question is presented. Afterwards, the concepts of hadith methodology that he mentioned in the introduction of his work and his explanations on these issues were examined under separate headings. Although he is encouraged to narrate hadiths in this introduction, he provides information about the refraining of many hadith transmissions, the conditions of endurance of hadith, the words of the narration considered as 'muttasil and munqati', the narration with the meaning of the hadiths and the lahn in the hadith. When the approaches of Qābisī on these issues are examined, it is revealed that he tends towards the views of the Mālikī school, which he is a follower of and Imam Mālik. For this reason, the parts in which he adopted Mālik’s approaches and tended to explain the issues by referring to him are mentioned. (shrink)

The following is a critical reconstruction of the collaboration between Bauer and Marx between 1839 and 1842. The turbulences in the period in question reveal themselves in Marx’s thought as well as in his relationship with Bruno Bauer. Correspondingly, Marx’s detours, false paths, dead ends and abandoned work are therefore made the focus of this study. The ambivalent initial relations between the two of them, which both made their collaboration possible and hindered it, clearly go back further than 1841, when (...) Bauer was not yet an atheist and was still a proponent of church doctrine. This was the Bruno Bauer that Marx had come to know in the Doctor’s Club. We then meet Bauer the atheist at the end of 1839 or perhaps the beginning of 1840, as he was planning a comprehensive attack on orthodox theology and wanted Marx to fight on his side. This attack continued in Bauer’s Trumpet and in Hegel’s Doctrine. (shrink)

Bu çalışmanın amacı Martin Buber etiğinin özgünlüğünü keşfetmek ve geliştirmektir. Buber varlığı ilişki temelinde ele alarak Ben-O ve Ben-Sen ilişkisi olarak ayırmıştır. Ben-O ilişkisi insanın varlıkla sıradan tecrübesine karşılık gelirken, Ben-Sen ilişkisi insanın ötekiyle diyalog kurduğu anda ortaya çıkan daha derin bir ilişkidir. Ötekiyle ilişki; tüm etik değerlendirmeleri içinde barındıran, yaşamın dinamizmine uygun, insanlık tarihinin mitolojik ve etik dinamiklerini de içeren bir ilişkinin temellerini içermektedir. Ben-Sen ilişkisi yalnızca insanın insanlarla kurduğu bir ilişkiyi değil insanın canlı, cansız ve manevi tüm varlıklarla (...) kurduğu ilişkiyi açıklamaktadır. Ben-Sen ilişkisinin sadece insanın insanla olan ilişkiyi ele almaması etik üzerine yapılan çalışmalara yeni bir bakış sağlayacak niteliktedir. Buber’in etik anlayışı; diyalog etiği, ötekiyle ilişki etiği, durum etiği, antropolojik etik, varoluş etiği, meslek etiği, anarşist etik, postmodern etik gibi birçok etik anlayışla bağlantılıdır. Buber herhangi bir ahlaki norm ve etik koda bağlı olmayan, tarihsel, ontolojik ve ilişkiyi öncül kılan geniş çaplı içeriğe sahip bir etiğin temellerini ortaya koymaktadır. (shrink)

Even though the strong relationship between proof-theoretic and model-theoretic notions in one’s logical theory can be shown by soundness and completeness proofs, whether we can define the model-theoretic notions by means of the inferences in a proof system is not at all trivial. For instance, provable inferences in a proof system of classical logic in the logical framework do not determine its intended models as shown by Carnap (Formalization of logic, Harvard University Press, Cambridge, 1943), i.e., there are non-Boolean models (...) that satisfy its provable inferences. In the literature, this is known as the Categoricity problem or Carnap’s problem. In this paper, we will discuss the Categoricity problem (or Carnap’s problem) for three-valued logics K3 and LP. We will provide three different restrictions on admissible models that will deliver us categoricity results, some of which draw from the solutions provided for the Categoricity problem for classical logic in Belnap and Massey (Stud Log 49(1):67–82, 1990) and Bonnay and Westerståhl (Erkenntis 81(4):721–739, 2016). We will then argue that two of those solutions are philosophically well-motivated: (1) restricting the admissible models where negation is interpreted as a Strong Kleene truth-function, and (2) restricting the admissible models where a complex formula is assigned the third value when its immediate subformulas are assigned the third value. (shrink)

The concept of perfectionism has been around for quite some time, circulated most notably in current debates on analytical political philosophy, Kantian moral theory, and liberal conceptions of sta...

Frame semantics for negation on the Australian Plan accommodates many different negations, but it falls short on accommodating subminimal negation when the language contains conjunction and disjunction. In this paper, I will present a multi-relational frame semantics –multi-incompatibility frame semantics– that can accommodate subminimal negation. I will first argue that multi-incompatibility frames are in accordance with the philosophical motivations behind negation on the Australian Plan, namely its modal and exclusion-expressing nature. Then, I will prove the soundness and completeness results of (...) a subminimal logic that consists of the multi-incompatibility semantics and a proof system with operational rules that characterize subminimal negation, conjunction and disjunction. Lastly, I will prove some key correspondence theorems that relate frame conditions to certain principles that are associated with stronger negations, which will give rise to a new kite of negations that includes subminimal negation. (shrink)

We understand from the oldest sources that have reached us that according to their status, racial characteristics, culture, religion etc. people called their adressees with many different names besides their own names. The Arabic nicknames and titles, which are the main subject of our research result of this necessity. Before the formation of Islamic culture and civilization, different titles were used in all civilizations, especially in the Byzantine and Sassanid empires, for the members of the group, which were considered as (...) the elite class, apart from their names. Of course, the Arab society of jahiliyyah was also greatly influenced by his. In the political and bureaucratic structure created by the rapid spread of Islam and the interaction from different civilizations, a new naming, or rather nicknames, were made by using religious figures. This happened to such extend that the original names of many rulers remained in the shadows. The strict centralist structure of the Umayyad state required an authoritarian state administration that would not need excessive credit or definition. Therefore, the caliph did not need an extra nickname or title to define himself. At the same time, it would be appropriate to say that they never had any thoughts of praising the politicians and bureaucrats affiliated with them. The radical change in the political understanding with the Abbasid revolution also led to a great change in naming strategies. In fact, it is possible to explain the differentiation in this management approach through titles in the shortest way. The famous names of the Abbasid caliphs are nothing but nicknames. These names, which are adorned with the words of Allah, are actually an effort to show religious sensitivity to the subjects. The sensitivity in the language of diplomacy has come to the fore even more with the special divans established. The language of religion and the language of politics have been intertwined, and the caliph, who is the representative of the creator on earth, has been giving nicknames/titles around him. We see the actual situation of this practice as concrete in relation to the vassal states. During the Abbasid period, the level of relations between the states, which first emerged as semi-independent and later independent, and the caliphate differed according to time and conditions. In proportion to the political power of the Abbasid state, these heads of state were given different ranks. In this research, we try to reveal the background of the ranks given to the heads of vassal state established in the Khorasan and Transoxiana region and carrying out very important activities in the political sense. Additionally, we aim reveal to find out the political, religious and social structure of Tahirids, Saffarids, and Samanids, who are also very important in terms of Turkish history and serve as a bridge between the region and the center of the caliphate, Baghdad. We think that the subject discussed is important in order to discover the unknown aspects of the historical process in the political and bureaucratic formation of the Turkish empires established after the collapse of these three vassal states. In fact, it can be said that even today, the historical anatomy of the ranks used in terms of status determination and the arrangement of the political field in different Islamic geographies is being explored. Most importantly, in this study, we try discover the cornerstones of the communication dimension of the mawali with the Arab power. The location of the Transoxiana and Khorasan geographies before the Islamic conquests and the population fluidity accelerated by the Turkish migrations were an important factor in the political formation of the region during the Abbasid period. The historical background was taken into consideration in the titles given to the vassal state rulers. It is remarkable that the caliph gave the old Turkish title “ıhsid” to a Turkish leader of a state established in Egypt. There are many other examles such as this with regard to the vassal states in the East. The conclusion we have obtained from our study is that titles play a decisive role in the political connection between the center of the caliphate and the affiliated states. On the one hand, this regulates the balance between the center and local administrators, on the other hand, it determines the moral as well as the material rank of the sultans in the eyes of the people. In fact, the successes in the conquests led the caliphs to rank the vassal sultans with titles. This situation is a kind of password that determines the balance between the religious authority, the caliphate, and the worldly authority. (shrink)

Hicrî birinci yüzyılın sonu ile ikinci yüzyılın ortalarında yaşamış bulunan Ca‘fer-i Sâdık ve Ebû Hanîfe, akran iki âlimdir. Kûfe’de yetişen ve Ehl-i sünnet mezheplerinden birinin imamı olan Ebû Hanîfe’nin, Medine’de yetişen ve İsnâaşeriyye’nin altıncı imamı kabul edilen Ca‘fer ile bir araya geldiği ve onun talebesi olduğu hem sünnî hem Şiî kaynaklarda rivayet edilmektedir. Mukaddem kaynaklarda Ebû Hanîfe’nin Ca‘fer-i Sâdık’ın öğrencisi olduğu yönündeki ifadelerin, muahhar kaynaklarda abartılı bir şekilde yorumlandığı görülmüştür. Bu çalışmada Ebû Hanîfe ile Ca‘fer-i Sâdık arasındaki hoca-talebe ilişkisi netleştirilmeye (...) çalışılmıştır. Bu sebeple öncelikle kısaca her iki imamın hayatı ele alınarak onların ilmî birikimi tespit edilmiştir. Akabinde Ebû Hanîfe ile Ca‘fer’in ne zaman ve ne kadar süre birlikte oldukları, Ebû Hanîfe’nin Ehl-i beyt’e yönelik tutumunun Ca‘fer’den ilim almasında ne gibi bir etkisinin bulunduğu ve çeşitli ilim dallarında Ebû Hanîfe- Ca‘fer ilişkisi tespit edilmeye çalışılmıştır. (shrink)

In the ancient civilizations, the sky has been observed in order to understand the motions of the celestial bodies above the horizon. The study of faiths and practices dealing with the sky in the past has been attributed to the sun, the moon, and the prominent stars. The alignment and orientation of constructions to significant celestial objects were a common practice. The orientation was an important component of the religious structure design. Religious buildings often have an intentional orientation to fix (...) the praying direction. In Islam, a sacred direction towards Kaaba located in the courtyard in the Sacred Mosque in Mecca has been used for praying and fulfilling varied ritual tasks. Therefore, the mosques had then to orientate towards the Qibla direction, being designated by a focal niche in the Qibla-wall, wherever they were built on Earth. In this study, the orientations of the historical Grand mosques in Turkey are surveyed with regard to the folk astronomy derived from pre-Islamic Arabian sources, early traditions of the Islamic period, and geometric-trigonometric computation in mathematical astronomy inherited and developed mostly from Greek sources according to the Islamic view of the World geography. (shrink)

In the present study, inspired by the studies in the literature, we consider Min matrix and its Hadamard exponential matrix family whose elements are Chebyshev polynomials of the first kind. Afterwards, we examine their various linear algebraic properties and obtain some inequalities. Furthermore, we shed light on the results we obtained to boost the clarity of our paper with the illustrative examples. In addition to all these, we give two MATLAB-R2023a codes that compute the Min matrix and the Hadamard exponential (...) matrix with Chebyshev polynomials of the first kind entries, as well as calculate some matrix norms. (shrink)

One of the main problems of the soul theory is how the soul, which has no material properties, interacts with body. Because it is difficult to understand how an immaterial being interacts with matter. In particular, as our scientific understanding of the way the brain works and how it affects our psychology expands, the question of whether a soul is needed for the mind manifests itself more strongly. In this context, current data on the close connection between the brain and (...) the mind is often used as an objection to the understanding of the soul. One of the recent data that has been claimed to have dealt a heavy blow against the understanding of the soul is the split-brain case. The split-brain case is the name given to the condition of patients whose brain hemispheres are surgically separated from each other. The difference of this case from other cases used against dualism is that it pointed out that the integrity of consciousness also depends on the brain. Because although there was a connection between many mental functions and the brain before, it was not between the unity of consciousness. For it was a new claim that the unity of consciousness also depends on the brain. On the contrary, arguments were used in favor of the existence of the soul, stating that the brain cannot provide the unity of consciousness due to its multi-part structure, and therefore an indivisible soul is necessary. Whereas, in the split-brain case, patients whose brain hemispheres were separated from each other could think and act like two different people. This is interpreted as contrary to the soul view, which argues that the individual and the soul are indivisible. The present study considers whether the split-brain case does indeed offer a strong argument against dualism. In this paper, first of all, more detailed information about the split-brain case will be given. Then, the arguments of those who use this case against dualism and why the issue seems problematic in terms of the soul view will be discussed. Afterwards, some solutions offered by dualists to this problem will be evaluated. There are three different strategies that dualists follow at this point. The first one rejects the idea that consciousness is divided as a result of the split-brain phenomenon, the second rejects the idea that the soul is indivisible, and the third way accepts both, but argues that they are not contradictory, because a single soul can have a divided consciousness. This paper argues that even if it is accepted that more than one stream of consciousness emerges as a result of the split-brain case, this cannot be seen as a finishing blow to dualism. Despite this, the case in question can be regarded as a strong argument against dualism. For a counter-argument to be strong, it does not need to conclusively demonstrate the falsity of what it opposes. It suffices to show the weakness of its probability of being true. In this respect, the split-brain case greatly weakens the probability of dualism being true. (shrink)

Being a stranger has become a global definition due to the migrations caused by the wars and unemployment in the Middle East and the perceptions of Islamophobia and Islamic terrorism prevailing in the West. In Alfred Schutz’s essay The Stranger, he deals with this issue in terms of orientation and adaptation problems and gives information about this concept by making use of different examples. Mahir Guven also rehandles the concept of the stranger in his novel Older Brother (Grand Frère) by (...) building on the story of an immigrant family. Older Brother is a contemporary and political novel. It tells of two brothers in their thirties who grew up in a multicultural family (Turkish mother, Kurdish father, and two brothers; one is a half‑Syrian taxi driver, and the other is a half‑French surgical nurse) in the suburbs of Paris. The novel interrogates concepts such as nationality, belonging, family ties, culture, identity, immigration, and foreignness through the eyes of the characters. Starting from the problem of being a stranger, which has become a big problem with the effect of increasing immigration movements, we will try to examine the novel Older Brother from Alfred Schutz’s point of view approach to this matter. (shrink)

Every text, in addition to its main idea and notional framework, has a context that reflects the background of the milieu in which it was written. In this respect, it would be paid attention in the identity of the text, which waiting to be discovered like a hidden treasure within lines and reflecting its time, as much as giving importance to the sentences of the text. Adopting such an approach, in a sense, could contribute to a better understanding of the (...) spirit of the text. In addition, this approach is of great importance in bringing the treatises that built our civilization, especially the stories of many manuscripts waiting to be revealed, to modern scholarship. Therefore, each step on this path of discovery makes an outstanding contribution to the understanding of the ultimate extent of our civilization’s history. This paper aims to take a step on this path by examining a manuscript that depicts the Ottoman scholarly environment in the 18th century. Both the critical edition of the treatise, Ilzām al-muʿānidīn wa-ibṭāl zaʿm al-ḥāsidīn, and its translation constitute the scope and focus of this paper. The paper also aims to have a general view of the historical context of the treatise and a concise analysis in light of this information. Later, it is aimed to let the reader be alone with the edited Arabic text and its Turkish translation by leaving her/him alone in this intellectual journey. Another reason for choosing the treatise is that it is related to ʿiṣmah al anbiyā (the infallibility of the Messengers of Allah), which is a highly sensitive issue of kalām in terms of both thematically and methodologically. Moreover, this subject is extremely meaningful in terms of the revelation-centered structure of kalam, the nature of the concept of Messenger of Allah, and the understanding of the issues formed around being a Messenger of Allah. Following both etymological and discursive evaluation based on classical sources (especially related to fiqh), the treatise discusses whether the Messengers of Allah are protected from the faint (ighmāʾ) or not. Its main question is whether the faint be considered in the context of ʿiṣmah al anbiyā or not. First of all, the author explains the reasons for writing the treatise in the introduction and then, underlines prominently the results in the conclusion. Both chapters may be the most significant parts in respect of reflecting the identity of the text. The given messages by determining the causal relations in these chapters provide significant clues about the conflict between the Kadizādeli and the Sivasī, which adversely affected the history of Ottoman thought, and emerged trends as a consequence of that. The most prominent theme is that it is highly recommended to adopt a moderate way to overcome the negative effects of the conflict that polarized many people. Ultimately, the treatise is an extremely important text in terms of being the first witness of a time period, in which one of the greatest turning points emerged in our intellectual history. (shrink)

Welcome to the 25th volume 1st issue of Cumhuriyet Theology Journal. With this issue, we are excited and happy to be 25 years old. Cumhuriyet Theology Journal has gained a rapid momentum with its format and publishing principles, and managed to attract the attention of the world of science. With the Isnad Citation System developed within the Cumhuriyet Theology Journal and the work-shops held in 2018 and 2019, a number of decisions were taken to increase the publication quality of Theology (...) Field Journals and many of them were implemented. The third workshop was carried out virtual on 26 December 2020 under the name of "Social Sciences Academic Publishing Workshop III" in cooperation with Atatürk High Insti-tution of Culture, Language and History and Sivas Cumhuriyet University. The theme of the workshop was determined as "Refereed Journal Publishing". Preparations for our 4th workshop have begun. In this sense, our journal continues its mission of being both a new ecole and a school with an effort to increase the quality of academic publishing. Moreover, we have also announced the preliminary review form and the review form for the blind review process. We examine Turkish and English titles, summaries, and keywords to make sure that they correspond to the field’s terminology. Furthermore, we require proper nouns and concepts/terms to be written in the reference style of TDV Encyclopaedia of Islam. We also particularly require for the articles to use the Isnad Citation Style. To improve the academic quality of the journal, we have also checked the article up for plagiarism. The articles that are marked with a result above %15 are returned to the authors with a plagiarism report. It might be right to note here that we have been getting more attention from scholarly world day by day with our mission and standards. The journal has received 93 articles between January 1- March 1, 2021 from the academic world. All articles went through the pre-review process to check the referencing and transliteration style before testing them using a plagiarism checker. We then have forwarded the articles that successfully passed the plagiarism check to our reviewers. Following this process, we have been able to offer to you 25 articles three of which are in English at this issue. We are delighted to offer you the various ranges of themes and topics with this new issue. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Aktaş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu and the editors of the language revie process Prof. Dr. Ömer Faruk Yavuz, Prof. Dr. Savaş Kocabaş (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut and Dr. Elif Hilal Karaman (English) and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on December 15, 2021 we announce the acceptance of the articles from July 1 to September 1 by our editorial board. We wish you convenience in your studies. (shrink)

Sunnah is the second main source for Islamic law following the Qur’ān. Sunnah in the books on the Methodology of Islamic Law (Usūl al-fiqh) is examined in two main parts, one of which is as the source for religious commands and the other is being as religious/taklīfī commands. Sunnah is divided into three categories in terms of being the source for Islamic commands: qawlī (verbal), fi‘ilī (behavioral) and taqrīrī (approval). In the Islamic literature, when the word “sunnah” is mentioned, first (...) of all, it is understood as a verbal appeal, which is qawlī sunnah (hadith). Verbal sunnah has a rhetoric/wording that includes demand (amr/order-nahy/prohibition) or freedom (mubāḥ). And ultimately to the wording of this verbal address, some religious commands, such as farḍ/wājib, sunnah/mandūb, and permissible/mubāḥ are attributed. The behavioral sunnah (the acts of the Prophet Muḥammad), on the other hand, does not have a rhetoric that includes demand (amr/order-nahy/prohibition) or freedom (mubāḥ). The command/judgment is based on rhetoric. In other words, if there is an address, there is a command; if there is no address, there is no command/judgment. Therefore, it is problematic that the acts of the Prophet are decreed in the form of farḍ/ wājib, sun-nah/mandūb and mubāḥ. For this reason, the acts of the Prophet in the books on the Method-ology of Islamic Law (Usūl al-fiqh) have been particularly examined under the title of Afʿāl al-Rasūl. While some of the acts of the Prophet Muḥammad have a religious character, some of them are the acts that he performed completely in accordance with the customs and traditions in the society he lived in. Therefore, not all of the Prophet’s deeds/acts (behavioral sunnah) are at the same level in terms of obligation. Therefore, while some of the acts/deeds of the Prophet express wucūb, some other mandūb (sunnah-mustaḥab) and still some other ibāhā/mubāḥ. On the other hand, the acts of the Prophet Muḥammad, in terms of being the source of religious commands, are divided into two categories: the tashrīī (religiously) qualified and non tashrīī (religiously) qualified. What is meant by a religious act is the actions of the Prophet, which he performed as being a prophet, for the purpose of worshiping and that he wanted his followers act accordingly. What is meant by a non-religious act is the behavior of the Prophet as a human being or as a requirement of the society he lived in. Sunnah, in terms of being a religious com-mand, refers to commands other than fard and wājib. Ḥanafī scholars are of the opinion that sunnah as a religious decree is divided into two parts as sunnah-i hudā and sunnah-i zawāid. The acts of the Prophet, in accordance with his being a human or the custom of the society he lived in, are included in the scope of sunnah zawāid. In other words, sunnah zawāid generally means the actions of the Prophet that he did not do with the intention of worship. In this con-text, the acts of the Prophet Muḥammad are important. Because, the acts of the Prophet are not the same in terms of qualification (command), nor are they the same in terms of their nature (being religious or humanly natural). The acts of the Prophet Muḥammad with a religious nature are divided into two as known qualities and unknown qualifications. In principle, the religious acts of the Prophet, whose qualities are known, are also obligation for the ummah (Muslims). Therefore, when it is known for what purpose the Prophet Muḥammad made a deed/behavior, that act is accordingly is binding for the ummah (Muslims). Accordingly, if the attribute of a deed/behavior made by the Prophet is wājib/farḍ, it is also wājib for the ummah and permissible (ibāḥā) for the ummah if it is permissible. On the other hand, the acts of the Prophet in the Qur’ān as a mujmal (ambiguous nass /verse) are also subject to the command of mujmal. There is a dispute regarding the verdict of the Prophet’s acts of religious nature whose qualifications are unknown. According to the majority of Hanafī scholars, what is essential in the actions of the Prophet whose qualifications are unknown and that contain the characteris-tics of worship, is that it is mustahab/mandūb. According to Kerkhī (d. 340/952), what is es-sential in such deeds/behaviors is that it is permissible. Jassās (d.370 / 980) expresses the same opinion with Kerkhī. Opinions on this issue are conveyed from Imām Mālik and Imām Shafiī that he declared permissibility. The preferred opinion in Hanbalis is to declare permissibility. Non-religious acts of the Prophet Muḥammad as a human being or as per the custom of the society he lives in are not obligation for the ummah. Therefore, what is essential in such deeds/behaviors is that it is permissible. (shrink)

A brief review of two-body Dirac and Kemmer-Duffin-Petiau approaches for the bound state problem of two fermions is presented from an algebraic point of view in a comparative manner. Reduction of the direct product of two Dirac spaces is discussed.

During the Mamlūk period (648-923/1250-1517), some developments such as the support of the state dignitaries for scholarly activities, the interest of the ʿulamā to the Mamlūk geography and the establishment of many scientific institutions increased the interest in scholarly activities in society. In this period of intensive scholarly activities, women also started to increasingly take part in this field, and as a result, many female scholars were trained. The fact that women scholars were encountered among the teachers of the famous (...) scientists of the period is a clear proof of this situation. As a matter of fact, the teachers of Najm al-Dīn Ibn Fahd, one of the famous muḥaddiths and historians of the 9th (15th) century, set an obvious example for this. Sixty-seven of his four hundred ninety-seven teachers were women. Najm al-Dīn Ibn Fahd, a member of a prominent ʿulamā family of Mecca, traveled to different cities in the Mamlūk geography and took lessons from many teachers, men and women. What is more valuable for our subject is that he wrote a work called Mu’jam al-shuyūkh, which contains extremely important information about his teachers. This article tries to assess women's participation in scholarly activities and social positions in Mamlūk society, based on his female teachers. This work, made up of two parts, first deals with women’s opportunities to pursue academic studies and their subsequent contributions to science. The second part is about their position in social life which stemmed from the families they belonged to and from their marriages. In this article, in which sixty-seven female scholars of Najm al-Dīn Ibn Fahd are discussed, some important results have been reached. This look into his sixty-seven female teachers shows how widespread women’s relationships with scholarly circles were in Mamlūk society, and that especially girls of families with scholarly traditions were included in academic circles from a young age. These girls were able to get their initial education from close relatives and then they were able to connect to academic circles easily via family relationships, taking courses with many scholars including women. Women have been instrumental in the transfer of knowledge more so than its production. Their efforts both during their studies and as scholars were focused on ḥadīth transmission. It is difficult to pinpoint the exact reason why ḥadīth sciences were the focus, but one can say that the ubiquity of ḥadīth sessions and their ease of accessibility must have been a factor. It is seen that young girls who participated in these sessions were encouraged to study with older scholars, thereby acquiring a strong isnād chain and becoming a source of information in later years for the transmission of knowledge. However, it is hard to say that every woman who got some education took a role in knowledge transmission. One can even claim, based on Najm al-Dīn Ibn Fahd’s female teachers, that a lot of women in academic circles did not take a role in knowledge transmission as scholars, despite their potential. The fact that no official institutions are mentioned with regard to women’s acquisition and transfer of knowledge may be indicative of the importance of teacher-student relationships rather than institutions, or, it can be that women were more active outside of these official institutions. Also, the fact that most of Najm al-Dīn Ibn Fahd’s female teachers were all taught by several common teachers shows the liveliness of academic activity outside of official institutions. There is very little narration regarding the social lives of women who were engaged in scholarly activities. Among the most important reasons why this is so is the desire to put their scholarly competencies to the forefront. However, it is possible to get some information about their families and marriages for many of them. One can see that Najm al-Dīn Ibn Fahd’s female teachers generally married men who were also engaged in scholarship. The fact that women, especially those in the scholarly class, married from among their relatives must have been related to this. All of the married women except one have at least one child. While divorce is not too common, marrying again as a result of the death of a husband or as a result of divorce is not rare. (shrink)