This examination of the mythification of al-Ḥasan al-Baṣrī shows how the transformation of his historical person into a complete myth was accomplished, along with the groups responsible for making him say and do what legitimizes their own views and practices.

Bu araştırma, Birinci Mushaf Projesi’nden yarım asır sonra gerçekleşen önemli bir projeyi ortaya çıkarmayı hedeflemektedir. Bu proje, hicrî 84 ve 85 yılları arasında Irak’ın Vâsıt şehrinde zamanın Kûfe ve Basra (Irâkeyn) valisi Haccâc b. Yûsuf’un (ö. 95/714) girişimi ve Emevî Halifesi Abdülmelik b. Mervân’ın desteğiyle uygulamaya koyulmuştur. Projenin yürütülmesini ise Hasan-ı Basrî (ö. 110/728) üstlenmiş ve hafızlar, kâtipler ve kârîler gibi çok sayıda uzman kişiden oluşan komisyonlara başkanlık etmiştir. Bu çalışmada Giriş’in ardından bu projeye yol açan etkenlerden söz edilmiştir. (...) Bunların başında da üçüncü Halife Osman’ın başlattığı Kur’an metninde birliğin sağlanması düşüncesi gelmektedir. Daha sonra bu projenin sahibi Haccâc’tan bahsedilmiş, bu projenin nerede ve ne zaman gerçekleştiği, projede yer alan önemli şahsiyetlerin kimler olduğu şeklindeki bir dizi soru cevaplanmıştır. Daha sonra Proje’nin hedefleri hakkında ayrıntılara girilmiş, Haccâc’ın Osman Mushaf’ında toplam on bir harfte değişiklik yaptığı isnâdında bulunan rivayetler tartışılmış, bu rivayetler incelenerek eleştiri süzgecinden geçirilmiş ve İkinci Mushaf Projesi’nin Hz. Peygamber ve hulefâ-i râşidîn döneminde gerçekleştirilen Birinci Mushaf Projesi’ni tamamlayıcı mahiyette olduğu sonucuna ulaşılmıştır. Ardından İslam devletinin tanık olduğu siyasi çalkantıların ardından İkinci Mushaf Projesi’nin akıbetinin ne olduğu hususuna değinilmiştir. (shrink)

Şems-i Sivâsî, Halvetiyye tarikatının ana şubelerinden biri olan Sivâsiyye kolunun müessisidir. On altıncı yüzyılın ilmî, siyâsî, kültürel ve dinî sahalarında derin izler bırakan Sivâsî, memleketi Zile’den Sivas’a hicret ettikten sonra ilk olarak İrşâdü’l-avâm adlı bir eser kaleme almış ve bu çalışmada nefsin ıslahı, mürşid-i kâmilin gerekliliği, mürşidlerin özellikleri ve nefsi ıslah konusundaki fonksiyonları gibi başlıklarla döneminde gözlemlediği ve zaman zaman istismar edildiğini düşündüğü mânevî yolculuğun kılavuzlarını konu edinmiştir. Eserin isminden de anlaşılacağı üzere Sivâsî, mânevî seyrin inceliklerini bilmedikleri için şekle aldanıp (...) süslü sözlere kanan ve layık olmadıkları halde şeyhlik makamını işgal edenleri kendilerine rehber edinenleri uyarmayı hedef olarak belirlemiştir. Sivâsî bu hedefine uygun olarak eserde sahte şeyhlerin itikâdî, amelî ve ahlâkî konulardaki sapmalarını âyetler, hadisler, naklettiği kıssalar ve kullandığı çeşitli metaforlarla gözler önüne sermiştir. O, tasavvufî sistemin istismar edilmesi noktasında şeyhlik/mürşid-i kâmillik konumunun son derece önemli olduğunu belirtmiş ve ilk dönemlerden itibaren bu konumun istismarına yönelik yapılan eleştiri ve uyarılara katkı sağlamıştır. Bu anlamda Hasan-ı Basrî, İmâm-ı Gazzâlî, Ahmed-i Yesevî, Mevlânâ, Necmeddîn-i Dâye ve Kâşânî’nin de ifade ettiği gibi, müteşeyyihlere dair uyarılarda bulunan bir geleneğin on altıncı asırdaki temsilcilerinden biri olmuştur. Günümüzde de çeşitli vesilelerle tartışma konusu haline gelen bu hususta Sivâsî’nin bir şeyh olarak yaptığı tespitler, uyarılar ve çözüm önerileri önem arz etmektedir. Bu makalede Sivâsî’nin müteşeyyih kimseler hakkındaki düşünceleri zikredilmekle birlikte kendinden önce bu konuda görüş bildiren isimlerle benzer ve farklı yönlerine de işaret edilmiştir. Çalışmada Sivâsî’nin sahte şeyhlere dair değerlendirmeleriyle tasavvufta bir iç tenkit geleneği olarak kabul edilebilecek bu usulün kendinden önceki ve sonraki isimler arasındaki konumuna da vurgu yapılmıştır. (shrink)

Bu makalede İhlas Sûresi’nin faziletiyle ilgili olarak nakledilen Muâviye b. Muâviye rivâyeti ele alınmıştır. Söz konusu rivâyette İhlâs Sûresini sürekli okuduğu için yüksek derecelere erişen ve cenazesine Cebrâil’le birlikte 70 bin meleğin saflar halinde katıldığı Muâviye b. Muâviye’den bahsedilmektedir. Muâviye vefat ettiği sırada Tebük Gazvesi’nde bulunan Hz. Peygamber’e Cibrîl bizzat gelerek onun vefatını haber vermiştir. Cibrîl ayrıca Resûlullah’ın Muâviye’nin cenaze katılması için dağları tepeleri aralayarak yeryüzünü dürmüştür. İhlâs Sûresi’nin faziletiyle ilgili olağanüstü hallerden bahseden Muâviye b. Muâviye rivâyeti Enes b. Mâlik (...) ve Ebû Ümâme’den merfû, Hasan-ı Basrî ve Saîd b. Müseyyeb’den mürsel olmak üzere toplam dört kişiden nakledilmiştir. Çalışmamızda, hadisler hakkında sıhhat hükmü verebilmek için öncelikle isnaddaki râvîlerin cerh-ta‘dil durumları tespit edilmiştir. Muâviye b. Muâviye hadisinin isnad analizi, rivâyetin ulaşılabilen bütün tarikleri üzerinden yapılarak her bir tarik ayrı ayrı değerlendirmeye tabi tutulmuştur. Sözkonusu rivâyetlerin metin analizi ise rivâyetlerdeki lafız ve muhteva farklılıkları üzerinden yapılmıştır. Metin analizi, rivâyetlerin önce kendi içinde daha sonra diğer hadislerle mukayesesi şeklinde yapılmıştır. Rivâyetler arası karşılaştırmalar yapılırken önce kendi içlerinde ortak bir kompozisyon oluşturulmuş daha sonra diğer rivâyetleri birbirleriyle karşılaştırma yöntemine başvurulmuştur. İsnad ve metin analizinin sonunda Muâviye b. Muâviye rivâyetinin kaynak değeri tespit edilmiştir. (shrink)

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

The epigraphic poems written in Arabic in the Alhambra and Generalife have been studied for more than four hundred years. Therefore, their authorship and meaning have been determined. In the present paper, I will analyze one of the two poems that had not received any critical attention so far and, at the same time, I will try to explain the meaning of this poem within the Na?rid and North African context.

The great majority of commentators have evaluated the splitting of the moon. The vast majority of them think that it occurred in the Prophet’s period basing their view on the clear statement of al-Qamar 54/1 verse and on related rumors. However, some commentators claim that the moon will split on the doomsday, by referring to the context of the same verse. The same names criticize the rumors claiming that they cannot constituteevidence for the splitting of the moon. To those who (...) think so, from the fact that the splitting of the moon was related by few companions and that it was not recorded in various geographies it is evident that the incident did not happen. It cannot be said that the commentators, who took that the view that the split of the moon were in the period of the Prophet, have similar views in this regard. They have different interpretations in matters such as the realization and the shape of the event. On the other hand, those who claim that the split of the moon is only an idiomatic statement and that the event is only a lunar eclipse, declare that the split of the moon never actually happened. In this study which deals with various interpretations of tafsirs of the splitting of the moon, it is aimed to criticize different opinions on this issue. Document analysis and comparison methods were applied in the article.Summary: The issue of the splitting of the moon has attracted many names from various disciplines, notably the commentators. In the verse of al-Qamar 54/1 mentioning the splitting of the moon has been an important factor for the commentators to evaluate this issue. The ḥadīth narratives regarding the cleavage of the moon are found in many ḥadīth sources, in particular, Ṣahīh al-Bukhārīand Ṣahīh al-Muslim. The rumors about the splitting of the moon, albeit with different forms, are attributed to Anas b. Mālik (d. 93/712), Jubayr b. Muṭ‘īm (d. 59/678-679), ʿAbdallāh b. ʿAbbās (d. 68/687-688), ʿAbdallāh b. ‘Omar (d. 73/692), and ʿAbdallāh b. Masʿūd (d. 32/652-653) One of the rumors about the splitting of the moon, although it is based on ʿAlī b. Abī Ṭālib (d. 40/661)is not found in the authentic ḥadīth sources. In some narrations, it is said that the miracle of the moon's splitting took place upon the request of the polytheists while the others are only mentioned how this miracle happened. On the other hand, it cannot be said that the commentators agree on the split of the moon. The main purpose of this study is to identify these opinions with its basis. Apart from those who do not accept the occurrence of the incident, there are differences of opinion among the commentators who see this event as a miracle of the Prophet Muḥammad. It is possible to classify the disagreements of the commentators in this subject in two headings as the time and manner of occurrence of this incident.Most of the classical commentators, on the basis of narrations, think that the splitting of the moon occurred during the period of Mecca. Among these commentators, al-Wāḥidī (d. 468/1076) and al-Qurṭubī (d. 671/1273), as well as the rumors of this evidence, offer as a proof the verse, "if they see a miracle, they turn away and say that this is a great magic." (al-Qamar 54/2). Some commentators, such as al-Qushayrī (d. 465/1072), accept that this phenomenon has taken place in the past by referring to the opinion of the commentators about the split of the moon. The views of many of the modern-day commentators such as Siddiq Ḥasan Khan (d. 1307/1890), Mawdūdī (d. 1399/1979) and Sābūnī, on this issue, apart from the narrations related to the subject have shaped the general opinion of the commentators. There are differences of opinions among some of the commentators, who accept that the splitting of the moon takes place during the time of the Prophet Muḥammad, as to the reasons and arbitrariness of the incident. According to classical period commentators such as al-Ṭabarī (d. 310/923), al-Samarqandī (d. 373/983), Fakhr al-Dīn al-Rāzī (d. 606/1210), al-Qurṭubī (d. 671/1273), and Shīʿī commentators al-Qummī (d. 329/941), this incident took place upon the Prophet Muḥammad asked for a miracle as evidence for his prophethood by Meccan polytheists. Therefore, these commentators establish a relationship between the splitting of the moon and the prophethood of the prophet Muḥammad. On the other hand, commentators like Sayyid Quṭb (d. 1385/1966) argue that the splitting of the moon cannot be regarded as evidence of the prophethood, citing the fact that the miracles of the Prophet Muḥammad except the Qurʾān were not reported. There is a disagreement about the validity of the narrations related to the events among the commentators, who see the splitting of the moon as a miracle of the Prophet Muḥammad. Ibn Kathīr (d. 774/1373) and Shawkanī (d. 1250/1834) commentators, such as the rumors about this issue as a precise; ibn ʿĀshūr (d. 1879/1973) does not accept the news on this issue as a precise. There are also some commentators who suggest that the splitting the moon will take place in the future. The commentators, who shared this view, especially Rashīd Riḍā (d. 1353/1935) argued that the splitting of the moon did not take place in the past, pointing out that the validity criteria of narrations related to the splitting of the moon, and contradictory issues in the content of the rumors, also most of the people narrated by him/her cannot witness the incident and that it is not possible for people in a certain geography to witness this incident.There are few classical period commentators who suggest that the moon will be split in the future during the apocalypse. The prominent names are al-Ḥasan al-Baṣrī, (d. 110/728), ʿAṭāʾ b. Abī Rabāḥ (d. 114/732) and Abū Bakr al- Aṣamm (d. 200/816). On the other hand, many names such as Rashīd al-Riḍā (d. 1353/1935), al-Marāghī (d. 1364/1945) and al-Shinqīṭī (d. 1394/1974) from the modern period declare that the moon will split during the apocalypse.According to these, in the verses of the al-Qamar 54/1 that apocalyptic scene is mentioned.In the verse, they try to justify the use of the verb meaning of a split in the past tense by introducing some evidence from other verses.According to them, in many verses that speak of apocalyptic scenes, events are expressed in the past tense. There are also commentators who have different evaluations on the way of the occurring event instead of the time concept. Al-Ghazālī (d. 505/1111), Muḥyiddīn Ibn al-ʿArabī (d. 638/1240) and Shāh Walī Allāh al-Dihlawī (d. 1052/1642) do not see the splitting of the moon as a real split mentioned in the verse of the al-Kamer 54/1. According to them, the event is an optical illusion. Muḥammad Asad (d. 1412/1992) connected this illusion to the lunar eclipse. Trying to explain the splitting of the moon by some commentators is one of the commentary differences in this issue. According to Mawdūdī, who did not see this event scientifically impossible, it is possible to reunite a fragmented star with gravity. Without a doubt, Ṭanṭawī al-Jawharī (d. 1940) is one of the names who make the most striking evaluations in this issue. According to him, the miracle of the moon's splitting has many aspects to shed light on scientific studies. Ṭanṭawī al-Jawharī sees the verse as the sign of the moon instead of any other celestial body, as a sign that the moon had long ago broken off from the world. Therefore, Ṭanṭawī al-Jawharī establishes a relationship between the splitting of the month mentioned in the verse and the theories about the separation of the moon in the modern period.One of the arguments about the splitting of the moon is related to the fineness of the language. Some commentators, who draw attention to the expression of the splitting of the moon, which is the expression in the Qurʾān, argue that the purpose of the separation of the moon is the occurrence of truth. According to the advocates of this view, the Arabs use such a statement to express that a work has come to light. According to this, the term "splitting the moon" as means that the Qurʾān expands the darkness in its period. In summary, the commentators make various comments on different grounds such as the narrative expression of the verse al-Qamar 54/1 regarding the splitting of the moon, the narrations about the event, and the language subtleties. (shrink)

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

In “Compassionate Phenomenal Conservatism” (2007), “Phenomenal Conservatism and the Internalist Intuition” (2006), and Skepticism and the Veil of Perception (2001), Michael Huemer endorses the principle of phenomenal conservatism, according to which appearances or seemings constitute a fundamental source of (defeasible) justification for belief. He claims that those who deny phenomenal conservatism, including classical foundationalists, are in a self-defeating position, for their views cannot be both true and justified; that classical foundationalists have difficulty accommodating false introspective beliefs; and that phenomenal conservatism (...) is most faithful to the central internalist intuition. I argue that Huemer’s self-defeat argument fails, that classical foundationalism is able to accommodate fallible introspective beliefs, and that classical foundationalism captures a relatively clear internalist intuition. I also show that the motivation for phenomenal conservatism is less than clear. (shrink)

This article considers Ottobah Cugoano’s philosophical response to the moral and legal contradictions of the practice of human trafficking in his Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species (1787). It analyses Cugoano’s critique of the origins of slavery in general and the practices of ancient slavery, from which seventeenth-century proslavery advocates drew political, theological, and moral justifications of the African slave trade. According to Cugoano’s analysis, there is a necessary (...) moral dependency of the laws of civilization (positive law) on natural law. This distinction has significant philosophical and ethical ramifications that extend beyond the debate over abolition in Cugoano’s time, specifically ramifications for conceptions of slavery in the early modern tradition of natural law theory. (shrink)

According to foundationalism, some beliefs are justified but do not depend for their justification on any other beliefs. According to access internalism, a subject is justified in believing some proposition only if that subject is aware of or has access to some reason to think that the proposition is true or probable. In this paper I discusses a fundamental challenge to internalist foundationalism often referred to as the Sellarsian dilemma. I consider three attempts to respond to the dilemma – phenomenal (...) conservatism, BonJour’s classical foundationalism, and Fumerton’s classical foundationalism. I argue that, of these three, only the last seems to avoid getting impaled on one or the other horn of the dilemma. I end by responding to some concerns with Fumerton’s account. (shrink)

This study investigates the relations between “Belief in a Just World” , religiosity and victim-blaming attitudes. In particular, the influence of BJW and religiosity on social attitudes is probed. Recent theoretical and psychometric developments in the BJW construct are considered. Thus, 176 Turkish subjects completed measures for BJW-Self /BJW-Other , “Belief in Immanent/Ultimate Justice,” attitudes towards the poor, and religiosity. Results show that Belief in Ultimate Justice and BJW-S are uniquely related to religiosity. As hypothesized, BJW-O and Belief in Immanent (...) Justice are strongly related to harsh attitudes towards the poor. However, contrary to our expectation, results do not indicate a positive link between religiosity and negative attitudes towards the poor. Study findings also provide strong cross-cultural support for the conceptual and psychometric revisions of the Just-World construct. (shrink)

There is growing interest for implementing tools to monitor cognitive performance in naturalistic work and everyday life settings. The emerging field of research, known as neuroergonomics, promotes the use of wearable and portable brain monitoring sensors such as functional near infrared spectroscopy (fNIRS) to investigate cortical activity in a variety of human tasks out of the laboratory. The objective of this study was to implement an on-line passive fNIRS-based brain computer interface to discriminate two levels of working memory load during (...) highly ecological aircraft piloting tasks. Twenty eight recruited pilots were equally split into two groups (flight simulator vs. real aircraft). In both cases, identical approaches and experimental stimuli were used (serial memorization task, consisting in repeating series of pre-recorded air traffic control instructions, easy vs. hard). The results show pilots in the real flight condition committed more errors and had higher anterior prefrontal cortex activation than pilots in the simulator, when completing cognitively demanding tasks. Nevertheless, evaluation of single trial working memory load classification showed high accuracy (>76%) across both experimental conditions. The contributions here are two-fold. First, we demonstrate the feasibility of passively monitoring cognitive load in a realistic and complex situation (live piloting of an aircraft). In addition, the differences in performance and brain activity between the two experimental conditions underscore the need for ecologically-valid investigations. (shrink)

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

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

The tumor microenvironment (TME) plays a pivotal role in the behavior and development of solid tumors as well as shaping the immune response against them. As the tumor cells proliferate, the space they occupy and their physical interactions with the surrounding tissue increases. The growing tumor tissue becomes a complex dynamic structure, containing connective tissue, vascular structures, and extracellular matrix (ECM) that facilitates stimulation, oxygenation, and nutrition, necessary for its fast growth. Mechanical cues such as stiffness, solid stress, interstitial fluid (...) pressure (IFP), matrix density, and microarchitecture influence cellular functions and ultimately tumor progression and metastasis. In this fight, our body is equipped with T cells as its spearhead against tumors. However, the altered biochemical and mechanical environment of the tumor niche affects T cell efficacy and leads to their exhaustion. Understanding the mechanobiological properties of the TME and their effects on T cells is key for developing novel adoptive tumor immunotherapies. (shrink)

This is the first collection dedicated to presenting research directly influenced by the innovative and groundbreaking ideas of the eminent linguist Ruqaiya Hasan. The collection offers an insight into the breadth and depth of Hasan's distinctive linguistic approaches and theoretical concerns. The chapters cover areas such as verbal art, context of situation, semantic networks, cohesive harmony, text structure and literacy education, contributed by well-known scholars in the field such as M.A.K. Halliday, Geoffrey Williams, David Butt, Donna Miller, Wendy (...) L. Bowcher, Tom Bartlett and Margaret Berry. The volume contains an interview with Ruqaiya Hasan by David Butt and Jennifer Yameng Liang, and a section in which the contributors describe their connection and/or history with Ruqaiya Hasan and her work. This book is of particular value to scholars and students working in sociolinguistics, literary criticism, stylistics, functional linguistic theories, literacy pedagogy, social semiotics, multimodality and applied linguistics. (shrink)

Let equation image denote the inverse limit of all finite cyclic groups. Let F, G and H be abelian groups with H ≤ G. Let FβH denote the abelian group , where +βis defined by +β = + β — β) for a certain β : F → G linear mod H meaning that β = 0 and β + β — β ∈ H for all a, b in F. In this paper we show that the following hold: The (...) additive group of any nonstandard model ℤ* of the ring ℤ is isomorphic to βH for a certain β : ℤ*+/H → equation image linear mod H. equation image is isomorphic to βH for some β : equation image/H →ℚ linear mod H, though equation image is not the additive group of any model of Th and the exact sequence H → equation image → equation image/H is not splitting. (shrink)

Israel is a country of many cultures and languages and of several religions. The majority of the population adheres to the Jewish religion. The Moslem and the Christian religions come next in size, in that order. Similarly to many other countries in the region, religion fills a more central role in the public sphere of Israel than in most Western countries. It also influences the private sphere immensely, as for example in the matter of marriages and funerals which in most (...) cases are conducted by state employees who have been appointed by the religious establishments of each of the official religions. We are thus discussing religion in a context where it matters highly. Power, welfare and the very right to reside in the country are connected with religion. Symbols of statehood and collective identity are lent from religious texts, objects and rituals. The symbol of the state, the seven-armed golden candelabra, suggests the memory of the temples of Solomon and Herod where a similar one was standing. (shrink)

Imprinted genes are monoallelically expressed in a parent‐of‐origin‐specific manner, but for many genes reported to be imprinted, the occurrence of preferential expression—where both alleles are expressed but one is expressed more strongly than the other in a parent‐of‐origin‐specific way—has been reported. This preferential expression found in genes described as imprinted has not been thoroughly addressed in genomic imprinting studies. To study this phenomenon, 50 genes, reported to be imprinted in the mouse, were chosen for investigation. Preferential expression was observed for (...) 21 of 27 maternally expressed genes. However, only 5 of 23 paternally expressed genes showed preferential expression. Recently, it has been reported that a remarkable proportion of non‐imprinted genes show differential allelic expression. If there is overlap between non‐imprinted genes that are differentially expressed and imprinted genes that are preferentially expressed, we need to set new definitions of imprinted genes that, in turn, would probably lead to reassessments of the total number of imprinted genes in mammalian species. BioEssays 29:1022–1028, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

This paper is organized around the theme of political representation in India. Its first section deals with the changing politics of representation in India in the past two decades, the growing demands for proportional representation, and for political inclusion of two influential groups: the scheduled castes and tribes and Other Backward Classes. In the second section, representation is briefly explored in relation to women and minorities. The third section deals with some reflections on the challenges of political representation in India’s (...) diverse democracy. The author aims to account for the varied trajectories of caste, community and gender in Indian politics through an analysis of the politics of representation. The main argument developed here is that the politics of presence does not offer a resolution to the problems of under-representation nor to the more fundamental issue of the representation of the interests of constituents, especially the needs of the most vulnerable. (shrink)

Every word of the Qur'an ensures the understanding of the divine will. The foundation signs in it were created for this purpose. Just like the punctuation marks that ensure the correct understanding of a Turkish sentence, the foundation marks in the Qur'an have assumed the same function. The signs of foundation, which give the opportunity to breathe by interrupting the recitation at the places where the mana is completed, and the signs of ibtida, which provides the recitation starting from the (...) appropriate place for the integrity of the meaning, have a significant importance in the authentic interpretation of the Qur'an. The scholar, who wrote very important works related to the field and brought an independent topic under the name of "Secâvend" to the science of recitation, undoubtedly Muhammad b. Tayfur es-Secavendi. According to him, it is considered obligatory to dwell on the foundation denoted by the remzi (م) in the mushafs. Because when vasl is performed in these places, the nature and meaning of the verse changes. Based on these reasons, a foundation is different from other types of foundations. In this study, the signs of the need for foundation were examined within the framework of the verse integrity, and it was analyzed why Secavendi considered it necessary to make a foundation, taking into account the possible meanings that may occur in the case of vasl. (shrink)

Unifying the Universe: The Physics of Heaven and Earth presents a non-technical approach to physics for the lay-science enthusiast. This popular textbook, which evolved from a conceptual course at Cornell University, is intended for non-science undergraduate students taking their first physics module. This second edition maintains its unique approach in crossing boundaries between physics and humanities, with connections to art, poetry, history, and philosophy. It explores how the process of scientific thought is inextricably linked with cultural, creative, and aesthetic aspects (...) of human endeavor, opening the readers up to new ways of looking at the world. The text has been fully updated throughout to address current and exciting new topics in the field, such as exo-planets, the accelerating Universe, dark matter, dark energy, gravitational waves, super-symmetry, string theory, big bang cosmology, and the Higgs boson. There is also an entirely new chapter on the Quantum World, which connects the fascinating topics of quantum entanglement and quantum computing. Key Features: Provides a solid, yet accessible, background to basic physics without complex mathematics Uses a human interest approach to show how science is significant for more than its technological consequences Discusses the arts and philosophies of historical periods that are pertinent to the subject. (shrink)

Games are among cultural manifestations of human communities which have continued to exist since the ancient times and developed during peaceful times; in the Qajar era, during the reign of Nasser-al-Din Shah, because relative peace and prosperity was brought about, the people, especially courtiers, showed great interest in games and spent some of their daily life on it. In this article we have attempted to present some of the angles and dimensions of a number of these games using the itineraries (...) of orientalists and histories and works of that period. In this regard, we have borne in mind time, venue, extensiveness, customs and the reflection of these games in literature and based on evidences demonstrated that Qajar era is one of the most prominent periods in Iranian history and culture regarding the diversity and colorfulness of these games. Skillfulness of game players, large bets, struggles and arguments between opponents, special formalities, etc., are all the criteria for the acceptability and popularity of games in this age, which have been put into consideration. (shrink)

What is domination? According to a leading strand of republican political philosophy, a person is dominated when under the unconstrained power of another. Call this the dyadic conception of domination, because it involves a two‐person relation. I argue that domination is better understood structurally. Structural domination is domination by institutions. Rather than a master dominating a slave and a boss dominating a worker (as in dyadic domination), structural domination holds that the institution of slavery dominates the slave and labor law (...) dominates the worker. Without the structural conception, I contend, one misdescribes the power dynamics of paradigm cases of domination. (shrink)

This article seeks to determine whether PT Freeport Indonesia, an operating subsidiary of Freeport-McMoRan Copper and Gold Inc., has acted in environmentally and socially responsible ways in the context of its operations in Papua, Indonesia, and how well it has responded to the legacy left by its less responsible operations from 1973 until the mid-1990s. This objective is achieved by examining the company's impact on the resources and assets with which it comes into contact as part of its operations, as (...) well as through a historical review of the province of Papua and its incorporation into Indonesia, Freeport's entry into Papua, and the company's engagement with international and Indonesian politics. (shrink)

Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...) views in light of a problem facing any philosophical model of God in Islam or classical theism more generally, the problem of conceiving of God’s nature and relation to the world in a way that places an appropriate distance between God and humans. On the one hand, we want a notion of God that is not overly anthropomorphic, or that does not make him to be too much like us. On the other hand, we want to be able to say something positive and substantive about God. And we want to do this while preserving the harmony of reason and revelation, of philosophy and religion, as much as possible. (shrink)

The “problem of memory” in epistemology is concerned with whether and how we could have knowledge, or at least justification, for trusting our apparent memories. I defend an inductive solution—more precisely, an abductive solution—to the problem. A natural worry is that any such solution would be circular, for it would have to depend on memory. I argue that belief in the reliability of memory can be justified from the armchair, without relying on memory. The justification is, roughly, that my having (...) the sort of experience that my apparent memory should lead me to expect is best explained by the hypothesis that my memories are reliable. My solution is inspired by Harrod’s (1942) inductive solution. Coburn (1960) argued that Harrod’s solution contains a fatal flaw. I show that my solution is not vulnerable to Coburn’s objection, and respond to a number of other, recent and likely objections. (shrink)

Introduction:Prehospital emergency medicine is a specific field of emergency medicine. The basic approach of prehospital emergency medicine is to provide patients with medical intervention at the scene of the incident. This special environment causes health professionals to encounter various problems. One of the most important problems in this field is ethics, in particular questions involving refusal of treatment and the processes associated with it.Objective:The objective of this study is to identify emergency health professionals’ views regarding refusal of treatment.Methods:This study was (...) conducted with 356 health professionals who were on active duty in prehospital emergency health services. The data were collected through a form which included 10 statements. The participants were asked to indicate their level of agreement with the statements given by rating them between 0 and 10.Ethical considerations:Before conducting the research, permission was received from the local ethics committee. Participants were given written information about the purpose of the study. Participants were assured that their participation was voluntary.Results:The healthcare professionals with fewer years of experience in the profession and female participants adopted an attitude of giving priority to providing care. Young participants, in general, respected patient autonomy. However, paradoxically, when it comes to emergency medical cases, they expressed an opinion closer to paternalism.Conclusions:This study has found that prehospital emergency health professionals generally respect the patient’s right to refuse treatment; however, they do not prioritize this right when there is a life-threatening situation or when the person does not have decision-making capacity. In these cases, prehospital emergency health professionals tended to adopt a more paternalistic approach. (shrink)

The paper provides an overview of the evolution of Social Sciences with a focus on the Post-1945 period, known for major strides towards scientific, analytical, nonpartisan, multi-disciplinary and comprehensive study and research in different fields of Social Sciences. The paper discusses the gradual growth of Social Sciences in Pakistan in terms of increase in number of persons engaged in teaching, research and practice in various domains of Social Sciences, institutional facilities and availability of funds. There is a discussion of the (...) major features of the research work done in Social Sciences in Pakistan and its weaknesses and deficiencies. The paper argues that Social Sciences have become important for societies like Pakistan that face different types of social and political conflicts. The rise of religious extremism, violence and terrorism also requires that we benefit from the work done in different fields of Social Sciences for understanding the dynamics of societal trends, issues and conflict and how to address them. The paper also reviews teaching and research being done in Pakistani universities, especially since 2005, when more funds became available for study and research in Social Sciences. The universities have vastly expanded their Doctoral and M.Phil. porgrammes but the imperative of quality is often neglected. (shrink)

The role of state in the contemporary global system is greatly shaped by its inner or domestic strength that include economic resilience, socio-political harmony and a stable constitutional political order. These attributes cannot be achieved by a state unless it assigns the highest priority to human and societal development and promotion of egalitarian socio-economic arrangements that provide equal opportunities to all citizens irrespective of ethnicity, language, religion, caste, region or gender. The focus is on transforming human resources into human capital (...) through education, learning of technology and skills, and health care. There is now a greater emphasis on good governance and a fair and transparent political management and delivery of basic services to the society. This covers policy making and implementation regarding a host of key issues. It is also important to ensure that the fruits of economic growth are fairly distributed in the society. The state must work towards removing socio-economic inequities and disparities among people and regions. This paper examines the major factors responsible for the growing emphasis in state policy on human and social development as well as the historical evolution of this change. It is argued that the political developments in the 1990s and later contributed most in creating a global awareness about human and societal developments. These include, inter alia, the end of the Cold War, the collapse of some states, the rise of religious and cultural extremism and terrorism and the efforts of the various organs and agencies of the United Nations to promote human development and social stability. The paper also identifies the major obstacles in the developing countries, especially in Pakistan, to socio-economic development and distributive justice. (shrink)

This study examines technological horror films focusing mainly on social media-themed films that feed people’s anxieties. The study examines social media-themed films’ place, importance, and effect on people’s lives and explains social media-themed films using the concept of technological determinism. The study considers social media, characters, and the universe, arguing that horror films are moving away from the natural universe and increasingly taking place in a virtual universe. The evolutionary angle of this paper explores how horror cinema has evolved to (...) reflect societal changes, with a particular focus on the influence of social media on the genre. This discussion delves into the ways in which horror films have adapted to the digital age and how they mirror our shifting anxieties and fears. With technological advances, anxiety is experienced in a more abstract universe, lending new shapes to people’s fears and adding complexity to the relationship between the horror film and the audience. (shrink)

This article examines popular cinema’s interactions with digital culture, focusing on cinema and social structure. A product of technological and social developments, digital culture has introduced the creation of cyberspace, the emergence and spread of social media, and the formation of virtual communities. This article focuses on a specific period (1980 – 2010) to examine the evolution in cinema of portrayals of digital culture. The analysis includes four influential films: WarGames (1983, by John Badham), Perfect Blue (1997, by Satoshi Kon), (...) Pulse (2001, by Kiroshi Kurosawa), and Life in a Day (2011, by Kevin Macdonald, Loressa Clisby, and Tegan Bukowski). The article provides a guide to popular cinema's interaction with and use of the possibilities offered by digital culture, revealing how the four selected films reflect digital culture themes. Each film demonstrates different aspects and dynamics of digital culture at a particular time, offering a unique look at that period's social and technological landscape through its portrayal of technological developments, human relations, cultural values, and social norms. Each film evaluates the impact of the digitization process on cinema from different perspectives, depicting how cinema adapts and responds to technological changes. (shrink)