Qaṣeeda-i Burdah written by Egyptian sufi poet Busīrī (d. 695/1296) as an eulogy for Beloved Messenger Moḥammed has received great attention in the Islamic world. This work has been recited both in cultural/social ceremonies such as weddings, holidays and funerals. On the other hand, it was also annotated, translated, and takhmīs, tesdīs, tesbī‘ and taşṭīr were written to it by the pen of scholars and litterateurs in literary circles. These activities, which have been carried out over and over again, has (...) been going on from the 15th century to the present day. Not only the reputed people, but also unknown ones or ones whose names were later forgotten have tried to translate it to their own language. The subject of the study is one of this type of poetic translations of the eulogy. Like its translator, date of this poetic translation is also unknown. This work was written in the remel baḥr type of ‘arūż in 162 verses using the spelling of the classical period. Although a significant portion of the rhyme words was adapted from the source text, it has a more understandable style than its counterpart. In terms of poetry, it is above the average. The translator decorated the meaning that he borrowed from the original text with his own poetic ability and tried to express it in a unique manner. For this aim, it is more literary, lyrical and successful than most other translations of Qaṣeeda-i Burdah. In the present study, text of the mentioned work was given with transcription along with mentioning of some of its features. Summary: Qaṣeeda-i Burdah written by Egyptian sufi poet Buṣīrī (d. 695/1296) has an important place in the Islamic world. Named by the poet himself as al-Kavākib-al-durriya fī madḥi khayr-al-bariyya, this work is also known as al-Qaṣeedat-al-mīmiyya since its rhyme letter is Arabic mim, as Qaṣeeda-i Bur’ah since it caused Buṣīrī to recover from a disease, as Qaṣeeda-i Burdah due to the rumor that this event took place while he was wearing a coat by the hands of Beloved Messenger Moḥammed. In order to prevent confusion with the eulogy of Ka‘b b. Zuhayr (d. 24/645) with the same name, it is known in cultural circles as Qaṣeeda-i Bur’ah. However, in literature, it is commonly referred as Qaṣeeda-i Burdah. The work was written in simple baḥr style of ‘arūż, and consists of 161 couplets. It has ten sections in terms of its content: longing for the beloved, complaining about the soul, eulogy for Beloved Messenger Moḥammed, his birth, miracles, dignity of the Holy Qur’ān, miracle of mi‘rāc, importance of jihad, sorrow, hope, prayer and request. The eulogy, which has an effective style, has gained great acclaim in the Islamic geography and has been read for various purposes for centuries. Some people recite it in wedding ceremonies, while some others use it in funerals. The sick people recite it with the hope of healing, while calligraphers wrote it for practice.Owing its fame more to its story rather than its value of art, the eulogy was translated into Eastern languages such as Persian, Malay, Pashto, Punjabi, Turkish and Urdu, as well as into Western languages such as German, French, Greek, English, Spanish, Italian and Latin. In addition, many annotations, footnotes, takhmīs, tesdīs, tesbī‘, taşṭīr and replies were written to it. For example, the poem annotated in Arabic by Ebū Shāme al-Maqdisī (d. 665/1266), Khalid b. ‘Abdullah al-Ezherī (d. 905/1499), Ibrahim b. Moḥammed al-Bacurī (d. 1277/1860), ‘Omer b. Aḥmed al-Ḥarpuṭī (d. 1299/1882) was translated into Persian by the men of letters such as Molla Ḥafıẓ Sharaf (d. after 810/1407), ‘Iṣāmuddin b. ‘Arabshah al-Isfarayinī (d. 945/1538), ‘Ali b. Ḥasan Zavareī (d. 968/1560). The work was annotated by Le‘alī Aḥmed b. Muṣṭafa (d. 971/1563), Sayyid Ḥasan b. ‘Abdurraḥman (d. 1071/1661), Naẓifī Ismail Aqḥiṣarī (d. after 1205/1790), Shaykh-al-Islam Makkī Meḥmed (d. 1212/1797), Moḥammed b. Fayżullah (d. 1231/1816), Moḥammed b. Aḥmed (d. 1318/1900), Anqara Governor ‘Abidin Pasha (d. 1324/1906) in Turkish language. Takhmīs was written to the work by poets such as Ṭashkoprizade Kemaleddin (d. 1030/1621) Khocazāde Asad (d. 1034/1625), Sayyid Moḥammed Sharifī (d. 1040/1631), Shaykh-al-Islam Yahya (d. 1053/1644), Suleyman Naḥifī (d. 1151/1738), ‘Abdullah Ṣalaḥī (d. 1197/1783), Shaykh-al-Islam Makkī Meḥmed, Mollacıqzāde Raif (d. 1238/1823), Muṣṭafa Maqṣud (d. 1258/1843), Yemliḥazāde Muṣṭafa (d. 1294/1878), Meḥmed Said Pasha (d. 1308/1892), Moḥammed Favzī (d. 1318/1900) while Ismail Mufid (d. 1217/1803) wrote tesdīs and Niyazī-i Mıṣrī (d. 1105/1694) wrote tesbī‘ to it.The work was translated into Turkish language by poets such as ‘Abdurraḥim Qaraḥiṣarī (d. after 888/1483), Kemal Pashazāde (d. 940/1534), Ahmed-i Rıḍvan (d. before 945/1538) Le‘alī Aḥmed b. Muṣṭafa, Shamsaddin Sivasī (d. 1006/1597), Kemalatī Meḥmed (d. before 1015/1606), Esasī (d. before 1041/1631), Sayyid Ḥusayin (d. after 1050/1641), Mehmed Ṭalib (d. 1089/1679), Sukutī Meḥmed (d. 1103/1691), ‘Abdulhay Jalvatī (d. 1117/1705), Sulayman Naḥifī, ‘Abdullah Ḥulvanī (d. 1159/1746), Aḥmed ‘Arifī (d. after 1195/1781), ‘Abdullah Ṣalaḥī, Ismail Mufid, Sivaslı Aḥmed Suzī (d. 1246/1830), Evranyali ‘Abdurraḥim (d. 1282/1865), Meḥmed Said Pasha, Qonyalı Fakhreddin (d. 1365/1950), Sazai Qaraqoç (d. 1933), Ilhan Armutchuoghlu (d. 1937), Maḥmut Qaya (d. 1945), but there are also translations whose translators are unknown. The present study deals with such a translation of the work. To our best knowledge, the translation that has not been paid much attention by scholars to date and was mentioned only by Ṣadıq Yazar. Even he articulated only a few sentences about the translation based on a deficient copy of the work. Both in the library records and in its copies, there was no information about the translator and the translation date of the work. The translation, which beginns directly without a section such as an introduction at the opening, was written in 162 verses with the spelling of the classical period. It has a remel baḥr style of ‘arūż structure with fā‘ilātun fā‘ilātun fā‘ilātun fā‘ilun rhythm. Although it has some ‘arūż mistakes, it can be said that it is successful in terms of rhythm. Using the source text rhyme of mīm letter, the translator directly adapted some rhyme words from the Arabic text, while converting some others to appropriate Turkish words. Although he used some of them only once, he used some others several times. This finding implies that the translator may have had difficulties in finding words for the rhyme. It is noteworthy that he used some of those words in different meanings, and he employed 99 different rhymes in 162 couplets. The translator used the original text for purposes other than the rhyme words. He used some words directly without translating them or only removed the ḥarf-i ta‘rif. He transformed some words to others with the same stem or to their counterparts in Persian. While converting some of the phrases to forms suitable for the structure of the Turkish language using various practices, he used the old Anatolian Turkish as well as living Turkish. Like Buṣīrī’s eulogy, the poem, which consists of 10 parts in terms of contents, is suitable for the contents of the source text, but it is not a literal translation. The translator, who cared about literary rhetoric, largely preserved or even contributed to the harmony elements of the text. He reinterpreted the meaning of Buṣīrī’s work using his poetry skills, and produced a successful translation in terms of poetry with minimal rhyme flaws. Considering other translations of Qaṣeeda-i Burdah, the translation has similarities with that by Uskudarlı ‘Abdulhay Jalvatī in terms of rhyme letter, with that by Sayyid Husayin Amasī in terms of rhyme, and with that by Ismail Mufid Afandi in terms of direct adaptation of some words in original text, while it has common characteristics with the translation by Naḥifī in terms of both rhyme letter and direct adaptation of most rhyme words from the original text. On the other hand, the translation has similarities with the translations by Kemal Pashazāde, Ahmed-i Rıḍvan, Esasī Afandi, ‘Abdullah Ṣalaḥī and Na‘imī in terms of rhyme letter, rhyme and adaptation of most rhyme words from the original text. However, it is simpler compared to the translation by Kemal Pashazāde, more loyal to the content of original text compared to the translation by Ahmed-i Rıḍvan and more robust in terms of rhyme compared to the translation by Na‘imī. (shrink)

Despite the recent increase in interest in philosophy about ignorance, little attention has been paid to the question of what makes it possible for a being to become aware of their own ignorance. In this paper, I try to provide such an account by arguing that, for a being to become aware of their own ignorance, they must have the mental capacity to represent something as being unknown to them. For normal adult humans who have mastered a language, mental representation (...) of an unknown is enabled by forming linguistic expressions whose content is grasped, but whose referent is unknown. I provide a neo-Fregean, a neo-Russellian, and then a unified account of this. On that basis, I then argue further that the content of ignorance can always be captured by a question. I then distinguish between propositional ignorance and non-propositional ignorance and argue that propositional ignorance attributions can be of three types, that-ignorance, whether-ignorance, and fact-ignorance. I conclude by arguing that the acquisition of truths, even when it yields knowledge that is certain, does not always eliminate one’s ignorance and that there is a degree of ignorance in almost everything we claim to know. (shrink)

Salim Kemal clarifies the nature of aesthetic judgements and their epistemological status, and examines the scope of Kant's justification of their validity.

Kemalpaşzade, 1468 or 9-1534; Islamic scholar and historian.

In this essay I argue that given Donnellan’s formulation of the attributive uses of definite descriptions, as well as Kripke’s [6] and Salmon’s [10] generalized accounts, most uses of definite descriptions that are taken to be attributive turn out not to be so. In building up to my main thesis, I first consider certain problematic cases of uses of definite descriptions that do not neatly fit into any category. I then argue that, in general, a complete definite description we use (...) is complex, in which there is an embedded singular term that is used referentially. From this I conclude that an attributive use of a definite description is an extremely rare linguistic phenomenon, much less frequent than what Donnellan, Kripke, and Salmon have presupposed; so much so that the standard examples given by Donnellan of the attributive use of definite descriptions do not qualify as attributive. (shrink)

In this essay I argue that given Donnellan’s formulation of the attributive uses of definite descriptions, as well as Kripke’s [6] and Salmon’s [10] generalized accounts, most uses of definite descriptions that are taken to be attributive turn out not to be so. In building up to my main thesis, I first consider certain problematic cases of uses of definite descriptions that do not neatly fit into any category. I then argue that, in general, a complete definite description we use (...) is complex, in which there is an embedded singular term that is used referentially. From this I conclude that an attributive use of a definite description is an extremely rare linguistic phenomenon, much less frequent than what Donnellan, Kripke, and Salmon have presupposed; so much so that the standard examples given by Donnellan of the attributive use of definite descriptions do not qualify as attributive. (shrink)

This book is an original and important study of philosophical issues in medieval Arabic poetics. Examining the commentaries on Aristotle's Poetics by Avicenna in the context of Aristotle's logical theory, the author shows how the philosophers justified the logical and moral power of poetic discourse.

ZusammenfassungIn wertpluralen Gesellschaften begegnen uns in der medizinischen Versorgung zahlreiche Konflikte, bei denen die kulturellen und religiösen Wertvorstellungen und Einstellungen des Patienten eine wichtige Rolle spielen. Besonders komplex wird es, wenn die betroffene Person nicht mehr in der Lage ist, selbst über die medizinischen Maßnahmen zu entscheiden. Ob eine Patientenverfügung in solchen Konfliktsituationen einen entscheidenden Beitrag zu einer ethisch angemessenen Lösung leisten kann, bleibt eine berechtigte Frage. Im Folgenden werden die ethischen Aspekte im Umgang mit muslimischen Patienten und die Nutzung (...) einer kultursensiblen und kultursensitiven Patientenverfügung bei diesen Patienten differenziert behandelt.Die Vielfalt an Haltungen zu Entscheidungen am Lebensende innerhalb der islamischen Welt, der Einfluss der Familie und traditioneller sittlicher Einstellungen, heterogene Formen der Religiosität und das Gesundheitssystem des jeweiligen Landes erweisen sich als wichtige normative Anhaltspunkte für die Anwendung einer Patientenverfügung bei muslimischen Patienten. Trotz zahlreicher Schwierigkeiten kann eine kultursensible und kultursensitive Patientenverfügung einen wichtigen Beitrag zur Berücksichtigung und Umsetzung der Entscheidungen eines entscheidungsunfähig gewordenen muslimischen Patienten leisten. (shrink)

ZusammenfassungIn wertpluralen Gesellschaften begegnen uns in der medizinischen Versorgung zahlreiche Konflikte, bei denen die kulturellen und religiösen Wertvorstellungen und Einstellungen des Patienten eine wichtige Rolle spielen. Besonders komplex wird es, wenn die betroffene Person nicht mehr in der Lage ist, selbst über die medizinischen Maßnahmen zu entscheiden. Ob eine Patientenverfügung in solchen Konfliktsituationen einen entscheidenden Beitrag zu einer ethisch angemessenen Lösung leisten kann, bleibt eine berechtigte Frage. Im Folgenden werden die ethischen Aspekte im Umgang mit muslimischen Patienten und die Nutzung (...) einer kultursensiblen und kultursensitiven Patientenverfügung bei diesen Patienten differenziert behandelt.Die Vielfalt an Haltungen zu Entscheidungen am Lebensende innerhalb der islamischen Welt, der Einfluss der Familie und traditioneller sittlicher Einstellungen, heterogene Formen der Religiosität und das Gesundheitssystem des jeweiligen Landes erweisen sich als wichtige normative Anhaltspunkte für die Anwendung einer Patientenverfügung bei muslimischen Patienten. Trotz zahlreicher Schwierigkeiten kann eine kultursensible und kultursensitive Patientenverfügung einen wichtigen Beitrag zur Berücksichtigung und Umsetzung der Entscheidungen eines entscheidungsunfähig gewordenen muslimischen Patienten leisten. (shrink)

Studies in the sociology of religion in Turkey have always kept the concern of examining the objective with an impartial perspective. The fact that researches in Turkey have focused on the religion of Islam and different religious groups with Islamic origins has kept the problem of the objectivity of the sociology of religion on the agenda methodologically. However, it should not be forgotten that understanding Turkish society and other societies where Islam is the dominant religion will be possible by going (...) down to the first sources sociologically as well as religiously, and interpreting the behavior of the first believers of the revelation. In particular, the ijtihads of the "Rashid Caliphs Period", which is a special period in the history of Islam, have been referred to as a religious and rational source both in the formation of Islamic fiqh and in the social structures of Muslim nations. In this context, the question of what are the effects and sociological aspects of the ijtihads of the first four caliphs on the development of Islamic culture and civilization, the govarnance and social formation of Muslim societies will be examined. What social reasons did the Rashid caliphs take into account in their ijtihads, what social events they led to, and how they had an impact on institutions. This study, which will be an essay on "Sociology of Ijtihad", also aims to question the possibilities of a common study field for Sociology and Fiqh. (shrink)

One usual understanding of Kant's moral theory identifies agents as solitary individuals who reflect on the moral quality of actions ‘in the loneliness of their souls’. Their reflection is autonomous, independent and ‘monological’, with the result that ‘by presupposing autonomy’ Kant ‘expels moral action from the very domain of morality itself’. Instead of an ‘interplay of an intersubjectivity’ in which moral issues arise and are resolved, the autonomous solitary individual seems to derive rules for action from a categorical imperative. Yet (...) this imperative itself is only a statement of the formal character of reason independent of particular contexts, and so cannot clearly guide actual actions and choices. From another direction, Iris Murdoch has maintained that, ‘confronted even with Christ’, the Kantian moral agent ‘turns away to consider the judgment of his own conscience and to hear the voice of his own reason’. He insists on being ‘free, independent, lonely, powerful, rational, responsible, brave, [and] heroic'; and, Murdoch contends, the proper name of this individual ‘is Milton's Lucifer’. This moral agent is individualistic to the point of being damnably isolated. (shrink)

The purpose of this study was to investigate mental effects of coronavirus disease 2019 and its relationship with death attitudes and coping styles among Hungarian, Norwegian, and Turkish psychology students. A total of 388 participants from Hungary, Norway, and Turkey were recruited during the pandemic. The Depression, Anxiety and Stress Scale, the Impact of Event Scale-Revised, the Carver Brief COPE Inventory, and the Death Attitude Profile-Revised were used. The results indicated that escape acceptance might be the most maladaptive death attitude (...) during COVID-19, as it was related to poorer mental health among the Hungarian, Norwegian, and Turkish psychology students. Self-blame, behavioral disengagement, self-distraction, and substance use coping styles were also related to poorer mental health, whereas positive-reframing and humor were related to better mental health among our sample in the context of COVID-19. The findings implied that death attitudes and coping styles may differ in their efficacy among the Hungarian, Norwegian, and Turkish participants. These differences were discussed in detail in the discussion part. During the pandemic, practitioners might pay closer attention to patients with higher escape acceptance death attitude and patients who use dysfunctional coping styles. Additionally, patients can be encouraged to use techniques involving positive reframing and humor coping styles. (shrink)

A lot has been said about how the notion of reference relates to the notion of knowledge; not much has been said, however, on how the notion of referencerelates to our ability to become aware of what we do not know that allows us to be curious. In this essay I attempt to spell out a certain type of reference I call ‘inostensible’ that I claim to be a fundamental linguistic tool which allows us to become curious of what we (...) do not know. In the first part, I try to explicate the notion of inostensible reference, both for singular and for general terms, as well as full declarative sentences, and in the second part, I argue that our capacity to enjoy conceptual curiosity is essentially based upon our aptitude for inostensible reference. (shrink)

Background: For an effective treatment of patients, quality-assured safe implementation of drug therapy is indispensable. Fasting during Ramadan, an essential religious practice for Muslims, affects Muslim diabetics’ drug use in a number of different ways. Objectives: Ethical problems arising from fasting during the month of Ramadan for practicing Muslim patients are being discussed on the basis of extant research literature. Relevant conflicts of interest originating in this situation are being analysed from an ethical perspective. Material and methods: A number of (...) databases have been searched systematically in view of the stated objectives to identify relevant studies. Starting point for this review are the following questions: What information is available regarding the fasting behaviour of Muslim diabetics during Ramadan? What kind of ethical problems can be identified in the context of this religious practice? Results: The present review established a number of problems concerning medication adherence and drug use of practising Muslim diabetics during Ramadan, notably insufficient compliance, reduced frequency of consultations with their doctor, and inadequate, not sufficiently goal-oriented doctor-patient conversations about fasting. Conclusions: Deficiencies in medical as well as religious knowledge about fasting in Ramadan and a lack of sensitivity have been found among Muslim patients as well as among doctors. Compliance management and drug use in this area can be improved by effective, goal-oriented action plans and projects through which linguistic and cultural barriers can be addressed. (shrink)

In Landscape, Natural Beauty, and the Arts, a distinguished group of scholars probes the complex structure of aesthetic responses to nature. Each of the chapters refines and expands the terms of discussion, and together they enrich the debate with insights from art history, literary criticism, geography and philosophy. To explore the interrelation between our conceptions of nature, beauty and art, the contributors consider the social construction of nature, the determination of our appreciation by artistic media, and the duality of nature's (...) determining in gardening. Showing that natural beauty is impregnated with concepts derived from the arts and from particular accounts of nature, the volume occasions questions of the distinction and relation between art and nature generally, and culminates in a set of philosophical studies of the role of scientific understanding, engagement, and emotion in the aesthetic appreciation of nature. (shrink)

Critics deny that Kant's moral theory has the resources it needs to guide our actual actions. They reject the power of reason to establish moral rules and they propose alternative notions of person and project. This paper first develops aspects of Kant's moral theory, setting out briefly his notions of personality and the primacy of moral reason. Second it considers an alternative account that has been influential in recent Anglo-American philosophy to show that its understanding of persons and projects fails (...) to blunt the need for moral reasoning identified by Kant. (shrink)

In this paper, we provide two novel expected utility theorems by suitably adjusting the independence and continuity axioms. Our first theorem characterizes expected utility preferences using weak versions of the independence axiom (with varying mixture weights) and a new weak continuity axiom. Our second theorem characterizes these preferences using weaker versions of the independence axiom (with mixture weights fixed at 1/2) and a strong topological continuity axiom. We provide useful examples to illustrate the tightness of these characterizations.

What does it mean for a general term to be rigid? It is argued by some that if we take general terms to designate their extensions, then almost no empirical general term will turn out to be rigid; and if we take them to designate some abstract entity, such as a kind, then it turns out that almost all general terms will be rigid. Various authors who pursue this line of reasoning have attempted to capture Kripke’s intent by defining a (...) rigid general term as one that applies to the objects in its extension essentially. I argue that this account is significantly mistaken for various reasons: it conflates a metaphysical notion (essentialism) with a semantic one (rigidity); it fails to countenance the fact that any term can be introduced into a language by stipulating that it be a rigid designator; it limits the extension of rigid terms so much that terms such as ‘meter’, ‘rectangle’, ‘truth’, etc. do not turn out to be rigid, when they obviously are; and it wrongly concentrates on the predicative use of a general term in applying a certain test offered by Kripke to determine whether a term is rigid. (shrink)

One barrier to optimal pain management in the neonatal intensive care unit is how the healthcare community perceives, and therefore manages, neonatal pain. In this paper, we emphasise that healthcare professionals not only have a professional obligation to care for neonates in the NICU, but that these patients are intrinsically worthy of care. We discuss the conditions that make neonates worthy recipients of pain management by highlighting how neonates are vulnerable to pain and harm, and completely dependent on others for (...) pain management. We argue for a relational account of ethical decision-making in the NICU by demonstrating how an increase in vulnerability and dependence may be experienced by the healthcare community and the neonate’s family. Finally, an ethical framework for decisions around neonatal pain management is proposed, focussing on surrogate decision-making and the importance of compassionate action through both a reflective and an affective empathy. As empathy can be highly motivating against pain, we propose that, in addition to educational programs that raise awareness and knowledge of neonatal pain and pain management, healthcare professionals must cultivate empathy in a collective manner, where all members of the NICU team, including parents, are compassionate decision-makers. (shrink)

Landscape, Natural Beauty and the Arts offers probing studies of the complex structure of aesthetic responses to nature. Each chapter refines and expands the terms of discussion, and together they enrich the debate with insights from art history, literary criticism, geography and philosophy. To explore the interrelation between our conceptions of nature, beauty and art, the contributors consider the social construction of nature, the determination of our appreciation by artistic media, and the duality of nature's determining in gardening. Showing that (...) natural beauty is impregnated with concepts derived from the arts and from particular accounts of nature, the volume occasions questions of the distinction and relation between art and nature generally, and culminates in a set of philosophical studies of the role of scientific understanding, engagement and emotion in the aesthetic appreciation of nature. (shrink)

The goal of the Human Genome Diversity Project (HGDP) was to reconstruct the history of human evolution and the historical and geographical distribution of populations with the help of scientific research. Through this kind of research, the entire spectrum of genetic diversity to be found in the human species was to be explored with the hope of generating a better understanding of the history of humankind. An important part of this genome diversity research consists in taking blood and tissue samples (...) from indigenous populations. For various reasons, it has not been possible to execute this project in the planned scope and form to date. Nevertheless, genomic diversity research addresses complex issues which prove to be highly relevant from the perspective of research ethics, transcultural medical ethics, and cultural philosophy. In the article at hand, we discuss these ethical issues as illustrated by the HGDP. This investigation focuses on the confrontation of culturally diverse images of humans and their cosmologies within the framework of genome diversity research and the ethical questions it raises. We argue that in addition to complex questions pertaining to research ethics such as informed consent and autonomy of probands, genome diversity research also has a cultural–philosophical, meta-ethical, and phenomenological dimension which must be taken into account in ethical discourses. Acknowledging this fact, we attempt to show the limits of current guidelines used in international genome diversity studies, following this up by a formulation of theses designed to facilitate an appropriate inquiry and ethical evaluation of intercultural dimensions of genome research. (shrink)