On conduct of life and ethics of Islamic seminarians.

On the conduct of life and ethics for religious scholars and students.

Sermons, chiefly on the conduct of life for Islamic scholars and students.

On the conduct of life for Ulama; while speaking publically; collected articles.

This well-organized editorial material is useful especially for students and general educated readers coming to study these works for the first time, but also for the specialist who wants to check details or keep up with central literature. The editor's notes offer historical contextualization, terminological and etymological clarifications, and information on both the well-known and the relatively unknown authors cited by Emerson.... Callaway has modernized the spelling of the prose, but otherwise the editions follow the originals. ".

Still-vital lectures on teaching deal with psychology and the teaching art, the stream of consciousness, the child as a behaving organism, education and behavior, native and acquired reactions, habit, association of ideas, attention, memory, acquisition of ideas, perception, will, and more. The three addresses to students are "The Gospel of Relaxation," "On a Certain Blindness in Human Beings," and "What Makes a Life Significant?" Preface. 2 black-and-white illustrations.

In the last few years H.G. Callaway has produced several helpful editions of some important texts by Emerson. Emerson's Conduct of Life was originally published in 1860, and it has appeared in a number of editions since then, but Callaway's edition has several noteworthy features that cause it to stand out from the crowd and make it an important contribution to Emerson studies. This is a rare volume that will serve students, academic philosophers, and causal readers alike: a (...) critical edition of a less-familiar text that is attractive to ordinary readers without sacrificing scholarly rigor. (shrink)

This rare and important contribution to the field of Islamic studies, philosophy, and comparative religion achieves a twofold objective. First, it draws from a broad and authoritative well of sources, especially in the domain of Sufism, or Islamic mysticism. The scholarship is impeccable. Second, it is an in-depth meditation on the relationship between love and knowledge, multiplicity and unity, the example of the Prophet Muhammed viewed as Universal Man, spiritual union, heart and intellect, and other related themes--conveyed in fresh, contemporary (...) language. The book is as much a work of Sufism as it is a book about Sufism. Many of these themes have a universal appeal for students of mysticism; consequently, there are distinct resonances with other traditions, especially within certain schools of Christian mysticism dominated by the language of love. In our day, when the divisions between many Muslims and many Christians have broadened into chasms of suspicion and fear, books such as this one are especially important for the help they can offer in bridging these rifts. The capacity of scholars to understand these two religions, which stem from the same Abrahamic source, is of the utmost significance, and the best approach to better understanding may be through the mystical traditions, which tend to reflect more tolerance and to recognize a potential for seeing unity in a multiplicity of perspectives. This work conveys the beauty at the heart of the Islamic tradition in a language devoid of technical terminology. (shrink)

This study aimed to develop a ‘religious conservatism’ scale tailored for university students, employing the Rasch Analysis approach in a four-step process. Firstly, a psychometric scale comprising 29 unidimensional items was formulated based on a thorough literature review. Secondly, items generated from literature studies underwent validation, resulting in the retention of 23 items after eliminating irrelevant ones. Thirdly, a psychometric analysis was conducted using the Rasch Model Approach with a sample of 549 randomly selected students from three universities (...) in Sumatra, Indonesia. In all, 15 items met the Rasch Analysis criteria, with unnecessary items removed because of logit value overlap. Fourthly, an empirical comparison of study results based on gender and student categories (first-year, second-year, junior and senior) was performed, revealing insights into the average logit level of student conservatism. As a result, the study identified the highest logit score based on gender criteria and student categories, contributing valuable information on the nuanced aspects of religious conservatism among university students. The development of this scale provides a valuable tool for future research exploring the dynamics of religious conservatism within the university context.Contribution: This research introduces a meticulously validated psychometric scale designed specifically for assessing religious conservatism among Islamic university students. Setting it apart from comparable studies, this scale demonstrates distinct advantages, such as its precise focus on the Islamic context, rigorous psychometric validation process, elimination of irrelevant items and contextual applicability within university settings. By providing researchers and educators with a more accurate tool, the scale facilitates a deeper understanding and targeted approach to addressing religious conservatism among Muslim students in Indonesia. (shrink)

The technological advances in medicine, including prolongation of life, have constituted several dilemmas at the end of life. In the context of the Belgian debates on end-of-life care, the views of Muslim women remain understudied. The aim of this article is fourfold. First, we seek to describe the beliefs and attitudes of middle-aged and elderly Moroccan Muslim women toward withholding and withdrawing life-sustaining treatments. Second, we aim to identify whether differences are observable among middle-aged and elderly women’s attitudes (...) toward withholding and withdrawing life-sustaining treatments. Third, we aim to explore the role of religion in their attitudes. Fourth, we seek to document how our results are related to normative Islamic literature. Qualitative empirical research was conducted with a sample of middle-aged and elderly Moroccan Muslim women living in Antwerp and with experts in the field. We found an unconditional belief in God’s sovereign power over the domain of life and death and in God’s almightiness. However, we also found a tolerant attitude, mainly among our middle-aged participants, toward withholding and withdrawing based on theological, eschatological, financial and quality of life arguments. Our study reveals that religious beliefs and worldviews have a great impact on the ethical attitudes toward end-of-life issues. We found divergent positions toward withholding and withdrawing life-sustaining treatments, reflecting the lines of reasoning found in normative Islamic literature. In our interviews, theological and eschatological notions emerged as well as financial and quality of life arguments. (shrink)

The notion of lifestyle has recently attracted the attention of various scholars as a social science concept. For thousands of years, human beings attempted to realise and manage their lifestyles, and governments have tried to influence the lifestyles of their people. Nevertheless, the definition of lifestyle and its conceptualisation is relatively new. Lifestyle means the specific method of living of an individual, group or community. Lifestyles include a set of values, behaviours, moods and tastes that can refer to the interests, (...) opinions, behaviours and behavioural orientations of an individual, group or culture. The Islamic way of life follows a grand plan of behaviour according to which all life is a movement to get closer to God. This plan, however, is dynamic and always demands adjustment. In a desirable religious life, all actions and situations can be called worship. People's lifestyles and the path they choose for themselves are deeply related to their success in life. Therefore, the present study aimed to evaluate the effect of the Islamic lifestyle on the academic success of Russian Muslim students in 2021. In total, 2000 graduate students of Kazan, Russia were studied in this research. According to the results of mean analysis in SPSS, the academic success of the students who followed the Islamic lifestyle was reported to be higher than the mean level (more than 3 out of 5). Furthermore, according to the Structural Equation Modeling in LESREL, the Islamic lifestyle has a positive significant effect on the students' academic success (p-value: 0.83; t-value: 7.92). CONTRIBUTION: Amongst the various factors that can influence students' academic success, the current research focused on the Islamic lifestyle. The findings of the present study offered a new insight into the relationship between the Islamic lifestyle and academic success in Russia. (shrink)

Problems, problems, problems -- All you need is prayer -- The drive for patience -- Living life on purpose -- Proactive planning -- Passionate persistence.

Muslim youth; conduct of life; youth; Arab countries; religious life; Islamic ethics; Islamic education.

Study on conduct of life of Muslim women and women in Islamic perspective.

On religious life in Islam; conduct of life for Muslims and on Islamic ethics.

Life satisfaction is a research hotspot in positive psychology in recent years. This study uses overseas students as subjects and attempts to examine the effect of place attachment and student life satisfaction on Mainland Chinese students’ word-of-mouth recommendations and their Ambassador Behavioral intention. A survey was systematically conducted in six institutions in Macao. The results of 312 valid data indicate that place dependence has a positive influence on place identity; place identity and place dependence have a positive influence (...) on student life satisfaction; student life satisfaction mediates the influence of the two dimensions of place attachment on WOM and AB intention. Recommendations are provided to improve overseas students’ life satisfaction in the study places. It helps to improve their sense of ownership and actively participate in the construction of the study places. (shrink)

When it is ethically justifiable to stop medical treatment? For many Muslim patients, families, and clinicians this ethical question remains a challenging one as Islamic ethico-legal guidance on such matters remains scattered and difficult to interpret. In light of this gap, we conducted a systematic literature review to aggregate rulings from Islamic jurists and juridical councils on whether, and when, it is permitted to withdraw and/or withhold life-sustaining care. A total of 16 fatwās were found, 8 of which were (...) single-author rulings, and 8 represented the collective view of a juridical council. The fatwās are similar in that nearly all judge that Islamic law, provided certain conditions are met, permits abstaining from life-sustaining treatment. Notably, the justifying conditions appear to rely on physician assessment of the clinical prognosis. The fatwās differ when it comes to what conditions justify withdrawing or withholding life- sustaining care. Our analyses suggest that while notions of futility greatly impact the bioethical discourse regarding with holding and/or withdrawal of treatment, the conceptualization of futility lacks nuance. Therefore, clinicians, Islamic jurists, and bioethicists need to come together in order to unify a conception of medical futility and relate it to the ethics of withholding and/or withdrawal of treatment. (shrink)

The mission and vision of Islamic students movement in Malaysia; collection of articles.

In this paper, I will share findings from a qualitative study that offers a thematic analysis of 76 interviews with Muslim patients and families as well as doctors, nurses, allied health professionals, chaplains and community faith leaders across the United Kingdom. The data show that for many Muslims, Islam—its texts and lived practice—is of central importance when they are deliberating about death and dying. Central to these deliberations are virtues rooted within Islamic theology and ethics, the traditions of adab (...) (virtue) and aqhlaq (proper conduct). Themes analysed include theological and moral understandings around the virtues of hope and acceptance. The study provides an analysis of these themes in relation to the experiences of Muslim patients and families arriving at meaning making around death and dying and how this interfaces with their interaction with biomedicine and healthcare. The study shows that the juxtaposition of different values and moral frameworks require careful negotiation when Muslim patients and families encounter the healthcare system. The study also describes how healthcare professionals and staff of other faiths and no faith encounter Muslim beliefs and practices, and the challenges they face in interpreting virtues and values rooted in faith, especially when these are perceived to be mutually opposed or inconsistent. (shrink)

BackgroundPatients who follow a specific religion may experience specific moral conflicts when interacting with the health care system. Health care providers’ awareness of and sensitivity to such issues can be beneficial to patients and increase the quality of care they receive. The aims of this study were to investigate which potential ethical issues were considered to be relevant to Muslim patients and to examine if these assessments varied between Muslim non-medical, Muslim medical, and non-Muslim medical (...) class='Hi'>students.MethodsAn online questionnaire with n = 205 students from different universities in Zurich, Switzerland was conducted. The questionnaire contained a list of ethical issues of presumed relevance to Muslim patients, which had been compiled based on a literature search and an expert consultation.ResultsMuslim non-medical students considered 33% of the ethical issues as morally problematic to Muslim patients. In contrast, Muslim medical students regarded 19%, and non-Muslim medical studen... (shrink)

Study on conduct of life of Muslim women and women in Islamic perspective.

"The Wisdom of Life and Counsels and Maxims," by philosopher Arthur Schopenhauer, offers a more accurate and realistic outlook on life than his student, Friedrich Nietzsche. While many disagree with Schopenhauer's renunciation of life, there is much to agree with in this book. Schopenhauer doesn't see a whole lot to celebrate in this vale of tears. His general view in "The Wisdom of Life and Counsels and Maxims" is summed up thus: Life is hell. Try to find a room furthest (...) from the flames. If you tend towards a sunnier view of things then you're very likely to find this book by the grandmaster of philosophical pessimism unduly cynical. But if you've pretty much had it with the world and seldom meet a man (or woman) you wouldn't rather see the back of, you'll be delighted to find a fellow traveler and find wit and solace in Schopenhauer's acidic view of this "wonderful gift of life." Though riddled with hard-nosed realism and misanthropy, "The Wisdom of Life and Counsels and Maxims" is positively entertaining and enjoyable. Schopenhauer's style is fluid, prosaic, and imaginative, unlike most German philosophy. In lieu of modern world events, it is probably more relevant a work today than ever before. Schopenhauer discusses an array of subjects, such as the emptiness of those things commonly pursued by the masses (money, status/position, vanity, sensual pleasure, etc.), and those most commonly ignored by most (temperance, good health, character, individuality, and developing one's mind). Small, fleeting pleasures notwithstanding, Schopenhauer casts an unflinchingly jaundiced eye on the experience of human life and doesn't sweeten the pill. For its bracing honesty alone, this book deserves its reputation as one of the greatest philosophical manuals of how to best live our lives ever written. (shrink)

ContextPeople with mental disorders can acquire long-term disabilities, which could impair their functioning and quality of life (QoL), requiring permanent care and social support. Systematic data on QoL and functioning, which could support a better management of these people, were not available.ObjectiveTo analyze the QoL, level of functioning and their association with sociodemographic and clinical factors of people with mental disorders who underwent deinstitutionalization using assisted living facilities.MethodsA Cross-sectional study was conducted between July 2018 and July 2019, through interviews using (...) the World Health Organization Quality of Life (WHOQOL-BREF) to determine the QoL scores, and the World Health Organization Disability Assessment Schedule (WHODAS 2.0) to determine the level of functioning. All adults (≥18 years old) with mental disorders, who underwent deinstitutionalization, users of assisted living facilities and assisted by the Psychosocial Assistance Centers III, in a city in the state of São Paulo, Brazil, were selected. For statistical analysis of the associated factors, Student’st-test was used for dichotomous variables and ANOVA for polynomial variables. Pearson correlation coefficient was used to measure the association between QoL and functioning scores.ResultsOut of 359 people who underwent deinstitutionalization with mental disorders, 147 met the eligibility criteria. The mean total score for the WHOQOL-BREF was 66.5 ± 13.4 and the mean score for WHODAS 2.0 was 10.4 ± 7.6. An association was found between people who were studying (n= 65.8; 95%CI, 63.5–68.1vs. n= 73.9; 95%CI, 67.5–80.3;p= 0.04) and better WHOQOL-BREF QoL scores or WHODAS 2.0 levels of functioning (n= 10.9; 95%CI, 9.6–12.2vs. n= 5.1; 95%CI, 2.5–7.7;p= 0.01). A weak negative correlation (r= 0.41) emerged between higher QoL scores and functioning improvement.ConclusionThis study indicates that the QoL of the sample is associated by their functioning levels, which, in turn, may reflect on their social interactions. Public policies that favor interventions increasing socialization of this population can result in better health outcomes. The QoL and functioning scores provide valuable insights to develop public policies more suited to this population profile. (shrink)

Muslims women; conduct of life; Islam; customs and practices.

Study on conduct of life of Muslim women and women in Islamic perspective.

Women; conduct of life; religious aspects; Islam; essays.

Advices for young Muslims girls for their conduct of life.

The sudden arrival of the coronavirus disease 2019 (COVID-19) pandemic in South Africa drastically changed the normal way of life in all sectors. It compelled everyone to look at the meaning of life and death differently and more painfully than before. This article investigates the cultural theories and religious narratives on the meaning of life and death, associated with the pervasiveness of the COVID-19 pandemic. The coronavirus affected individuals, families and communities, some directly or indirectly, no one is or was (...) immune to the virus. The article argues that due to COVID-19 restrictions and lockdowns, culture, religious practices and protocols have been upended. The COVID-19 pandemic challenged inkcubeko nenkolo yabantu [culture, people’s religious belief systems and practices]. This article consists of in-depth qualitative interviews with four religious leaders from the Christian and Muslim faiths. Because of the interviews with persons, oral historians conduct open-ended interviews, as a form of social inquiry. Oral history narratives thus connect the individual and the social, drawing on cultural and religious expressions to tell one’s story. Contribution: The scholarly contribution of this article adds value and significance to oral history research, as a way of collecting and interpreting human memories and experiences on the meaning of life and death during the COVID-19 crisis. It discusses the dreadfulness of the COVID-19 scourge concerning religious and cultural effects, social sciences and people’s narrative reflections. (shrink)

Muslims; Conduct of life; Quotations, maxims, etc.

Study on conduct of life of Muslim women and women in Islamic perspective.

Background Little is known about the attitudes and practices of intensivists working in Lebanon regarding withholding and withdrawing life-sustaining treatments. The objectives of the study were to assess the points of view and practices of intensivists in Lebanon along with the opinions of medical, legal and religious leaders regarding withholding withdrawal of life-sustaining treatments in Lebanese intensive care units. Methods A web-based survey was conducted among intensivists working in Lebanese adult ICUs. Interviews were also done with Lebanese medical, legal and (...) religious leaders. Results Of the 229 survey recipients, 83 intensivists completed it, i.e. a response rate of. Most respondents were between 30 and 49 years old, Catholic Christians, anesthesiologists, working in Beirut. Ninety-two percent of them were familiar with the withholding and withdrawal concepts and 80% applied them. Poor prognosis of the acute and chronic disease and futile therapy were the main reasons to consider withholding and withdrawal of treatments. Ninety-five percent of intensivists agreed with the “Principle of Double Effect”. The main withheld therapies were vasopressors, respiratory assistance and CPR. Most of the respondents reported the decision was often to always multidisciplinary, involving the family, and the patient, or his advance directives or his surrogate and the nurses. The interviewees agreed there was a law governing withholding and withdrawal decisions/practices in Lebanon. Christians and Muslim Sunni leaders declared accepting those practices. Conclusion Withholding and withdrawal of LSTs in the ICU are known concepts among intensivists working in Lebanon and are being practiced. Our results could be used to inform and optimize therapeutic limitation in ICUs in the country. (shrink)

PurposeThe purpose of this paper is to study the ethical behaviour of Muslim IT professionals in an attempt to stop many unethical practices such as software piracy, software intellectual property violations and general software development.Design/methodology/approachThis study examines the computer ethical principles presented in the Association for Computing Machinery code of conduct from an Islamic point of view through studying some relevant verses of The Holy Quran and Hadiths of Prophet Mohammed. An evaluation of the benefits of this newly (...) proposed Islamic computer code of ethics is presented by surveying how IT students, IT professionals and software house owners would adhere to it. The evaluation was carried out by teaching different groups of participants aspects of the ACM code of conduct and the proposed Islamic computer ethics code and then surveying their opinions by a questionnaire.FindingsThe study demonstrates that teaching computer ethics in general, and computer ethics from an Islamic point of view in particular, clearly contributes to ethical behaviour of Muslim IT professionals with regards to software development issues.Research limitations/implicationsIt is not possible to put participants through real life scenarios and practically observe how they would react to different ethical situations. The empirical research thus relies on what participants said they would do.Practical implicationsThe newly developed Islamic code of computer ethics and its proposed implementation method can be utilised by organisations for their benefit.Originality/valueThe study is the first to address the issue of computer ethics and Islam for IT professionals. This paper presents a first Islamic computer code of ethics and presents a methodology for applying it. It also reports a study undertaken in Bahrain of how attitudes might be influenced by teaching computer ethics in general, and computer ethics from an Islamic point of view in particular. (shrink)

On conduct of life for Muslims and Islamic ethics.

This is a translation of Khuluq al-Muslim in American English. The book presents the comprehensive nature of Islamic morality which covers all aspects of life - public as well as private, religious as well as social, economic as well as political. Islamic morality is not limited to Muslim society but it extends to human society.

COVID-19 lockdown presented a novel opportunity to study the experiences of people attempting to maintain friendships in the context of worldwide, government-enforced physical distancing and lockdown. Here we report on an experiential, idiographic qualitative project with a purposive sample of Scottish students. Data was collected via one-to-one on-line interviews with nine student participants. Data was transcribed and analyzed using Interpretative Phenomenological Analysis. Analysis highlighted three group-level experiential themes and associated subthemes. Participants’ shared experiences of maintaining friendships were reflected in (...) a dynamic process by which ‘changes to communication’ were associated with experiences of ‘effort and balance’ across friendships. Participants reported becoming particularly aware of the psychological processes involved in maintaining friendships, in turn, this was associated with ‘reflection and growth.’ These experiential findings resonate well with several longstanding classic theories; however, they also speak to the particularities of the context in which the study was conducted. They suggest the need for a pandemic psychology that moves beyond the typical focus on the direct impacts of infectious disease to address the wider psychosocial impacts with equal vigor. (shrink)

CHAPTER 1 Knowledge What the Muslim woman needs to know Etiquette and conditions of seeking knowledge...

The inspiring true story of a teacher's experiences with her students and the life lessons she learned that can help others find joy and success. Crash Course chronicles the life lessons that Kim Bearden has learned during an award-winning career in education that has spanned three decades. Kim has taught more than 2,000 students, and each has shown her something about the world and the abundant capacity for love, resilience, and appreciation that we all possess. By sharing her (...) students' stories, she teaches their inspiring lessons to us all. Throughout the ups and downs of her professional and personal life, Kim found that her students were the light that illuminated her path; they were her sanctuary in the storm. From her challenges as a first year teacher, to her triumphs as the cofounder of the highly acclaimed Ron Clark Academy, Kim shares how children can teach each of us the importance of building relationships, abandoning fear, embracing one's unique gifts, and living with passion. Full of honesty, humor, heartbreak, and humanity, Kim's experiences show how children can help any one of us, despite life's obstacles, find the joy and significance in both our personal and professional lives. (shrink)

In this review, we describe some of the central philosophical issues facing origins-of-life research and provide a targeted history of the developments that have led to the multidisciplinary field of origins-of-life studies. We outline these issues and developments to guide researchers and students from all fields. With respect to philosophy, we provide brief summaries of debates with respect to (1) definitions (or theories) of life, what life is and how research should be conducted in the absence of an accepted (...) theory of life, (2) the distinctions between synthetic, historical, and universal projects in origins-of-life studies, issues with strategies for inferring the origins of life, such as (3) the nature of the first living entities (the “bottom up” approach) and (4) how to infer the nature of the last universal common ancestor (the “top down” approach), and (5) the status of origins of life as a science. Each of these debates influences the others. Although there are clusters of researchers that agree on some answers to these issues, each of these debates is still open. With respect to history, we outline several independent paths that have led to some of the approaches now prevalent in origins-of-life studies. These include one path from early views of life through the scientific revolutions brought about by Linnaeus (von Linn.), Wöhler, Miller, and others. In this approach, new theories, tools, and evidence guide new thoughts about the nature of life and its origin.We also describe another family of paths motivated by a” circularity” approach to life, which is guided by such thinkers as Maturana & Varela, Gánti, Rosen, and others. These views echo ideas developed by Kant and Aristotle, though they do so using modern science in ways that produce exciting avenues of investigation. By exploring the history of these ideas, we can see how many of the issues that currently interest us have been guided by the contexts in which the ideas were developed. The disciplinary backgrounds of each of these scholars has influenced the questions they sought to answer, the experiments they envisioned, and the kinds of data they collected. We conclude by encouraging scientists and scholars in the humanities and social sciences to explore ways in which they can interact to provide a deeper understanding of the conceptual assumptions, structure, and history of origins-of-life research. This may be useful to help frame future research agendas and bring awareness to the multifaceted issues facing this challenging scientific question. (shrink)

Chen employs social capital as a conceptual tool to explore the life experience of a group of young Muslim students within the Han Chinese mainstream society.

Named by Time magazine as one of the 100 most important innovators of the century, Tariq Ramadan is a leading Muslim scholar, with a large following especially among young European and American Muslims. Now, in his first book written for a wide audience, he offers a marvelous biography of the Prophet Muhammad, one that highlights the spiritual and ethical teachings of one of the most influential figures in human history. Here is a fresh and perceptive look at Muhammad, capturing (...) a life that was often eventful, gripping, and highly charged. Ramadan provides both an intimate portrait of a man who was shy, kind, but determined, as well as a dramatic chronicle of a leader who launched a great religion and inspired a vast empire. More important, Ramadan presents the main events of the Prophet's life in a way that highlights his spiritual and ethical teachings. The book underscores the significance of the Prophet's example for some of today's most controversial issues, such as the treatment of the poor, the role of women, Islamic criminal punishments, war, racism, and relations with other religions. Selecting those facts and stories from which we can draw a profound and vivid spiritual picture, the author asks how can the Prophet's life remain--or become again--an example, a model, and an inspiration? And how can Muslims move from formalism--a fixation on ritual--toward a committed spiritual and social presence? In this thoughtful and engaging biography, Ramadan offers Muslims a new understanding of Muhammad's life and he introduces non-Muslims not just to the story of the Prophet, but to the spiritual and ethical riches of Islam. (shrink)

Muslims; conduct of life; Islamic ethics.

Conduct of Muslim women in Turkey in the age of globelization; 20th century.

................English....................... The purpose of this study is to reveal university students’ perceptions regarding Holy Qur’an through metaphors. The survey group of study consists of 194 participants who were studying in Theology Department and Social Service Department at Gümüşhane University in the 2014-2015 academic terms. Both quantitative and qualitative methods are used together. The study’s data was collected through a form with the phrase “The Holy Qur’an is similar/like…, because...” and some demographical variables. The Content Analysis Technique was used to (...) interpret data. Results of this study determined that 44 different metaphors regarding Holy Qur’an were given by participants. Theme of these metaphors were compiled as 9 categories consisting of directional, life source, explanatory, key, protective, curative, instructive, speech, and other categories. Top metaphors are in the directional, life source and explanatory categories. Key words are metaphor, perception, The Qur’an perception, religious concepts, and religious symbols. Getting data through comprehensive and in-dept analysis can help to have information about concepts of holy books in the human mind. The purpose of this study is to pick out perceptions of university students with regard to the Holy Qur’an through metaphors. For this reason, these questions are searched by researchers: 1) What are the metaphors which used by university students on description of perceptions regarding the Holy Qur’an? 2) How are the metaphors regarding the Holy Qur’an categorized in terms of common characteristics which produced by university students? 3) Are there any links between socio-demographic variables and composed metaphoric categories? One of the qualitative data collection technics, data collecting through metaphors method is used, and is asked open-ended question in the study. Picking up similarities and diversities under thematic topics is quite easy in the method. Therefore, this method has a functional feature in the sociology, psychology and anthropology, and it gives a wealthy and qualified image about matter, phenomenon, event and situation (Yıldırım & Şimşek 2005, 212). The target population of the study consists of students who were taking education at Gümüşhane University. Easily accessible and availability principles pursued in the sample choosing. In the distribution of participants according to the demographical features, females have 61.9 percent (n:120) and males have 38.1 percent (n:74) in terms of gender. Students who graduated from religious vocational high school is 61.3 percent (n:119), and others who from other high schools is 38.7 percent (n:75) in terms of graduated from different high schools. Students in theology department have 68.0 percent (n:132), and students who were educated in the social service department have 32.0 percent (n:62). Research data is gathered through survey form includes “The Holy Qur’an is like/similar to…, because…” sentence and demographical variabilities. Data, gathered from 194 survey forms, is transferred to the Excel and the SPSS program. In an attempt to reliability of study, gathered metaphors is examined by four area expert. Frequencies (f) and percentages (%) is taken into consideration in the process of replacing metaphors to the tables. Data analysis technique is used on the getting relationships and explaining gathered data, while content analysis technique is used on the interpreting of data. The SPSS program is used in the analysis of quantitative data. Obtained data from the surveys and composed categories is associated with descriptive statements in the verses of the Holy Qur’an. In the composed categories demonstrate distribution of produced 44 different metaphors with regard to the Holy Qur’an as 9 categories. According to this, the sample is represented in the categories as 64.4 % (f:125) is in the ‘directional’, 11.3 % (f:22) is in the ‘life source’, 7.7 % (f:15) is in the ‘explanatory’, 3.1 % (f:6) is in the ‘key’, 3.1 % (f:6) is in the ‘protective’, 2.1 % (f:4) is in the ‘curative’, 2.1 % (f:4) is in the ‘instructive’, 2.1 % (f:4) is in the ‘speech’ and 4.1 % (f:8) is in the ‘other’ categories. Distributions of composed categories are represented according to common characteristics as frequencies and percentages in the next tables. In the distribution of produced metaphors in the ‘directional’ category, university students produced 7 different metaphors (f:125). Frequencies of produced metaphors in the category are such that: guide (f:41), advisor (f:25), mentor (f:19), compass (f:16), road map (f:8), route (f:3) and other (f:13). According to the result, it is understood that aspects of guide, advisor, mentor and compass stood mostly out in the category. In the ‘life source’ category, 6 different metaphors (f:22) is developed by participants. Developed metaphors’ frequencies in the category are the following: life (f:4), lifeblood (f:4), weather (f:2), water (f:2), inheritance (f:2) and others (f:7). So, life and lifeblood aspects stood mostly out in the category. In the ‘explanatory’ category, 5 different metaphor (f:15) is developed by participants. Frequencies of produced metaphors in the category are such that: light (f:5), sun (f:3), flashlight (f:2), torch (f:2) and other (f:3). According to the result, it is understood that aspects of light and sun stood mostly out in the category In the ‘protective’ category, 5 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: saver (f:2), lifeguard (f:1), hereafter-saving (f:1), escapeway (f:1) and branch to catch (f:1). According to the result, it is understood that aspect of saver stood mostly out in the category. In the ‘instructive’ category, 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: reference book (f:1), dictionary (f:1), priceless book (f:1) and life encyclopedia (f:1). In the ‘speech’ category, it is seen that 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: divine message (f:1), speaking truth (f:1), Allah’s dialogue with us (f:1) and final word (f:1). In the ‘key’ category, 3 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: a key (f:4), the key of heaven (f:1) and the key of salvation (f:1). In the ‘curative’ category, 2 different metaphors (f:4) is developed by participants. Frequencies of produced metaphors in the category are such that: a pill (f:3) and doctor (f:1). In the ‘others’ category, 8 different metaphors (f:8) is developed by participants. Frequencies of produced metaphors in the category are such that: world (f:1), the friend of lonely passenger (f:1), the tree with fruit (f:1), hereafter (f:1), priceless treasure (f:1), miracle (f:1), philosophy (f:1) and mirror (f:1). Participants composed of 44 different metaphors regarding the Holy Qur’an. The metaphors were summed up in the 9 categories as ‘directional’, ‘life source’, ‘explanatory’, ‘key’, ‘protective’, ‘curative’, ‘instructive’, ‘speech’ and ‘other’ To results of the study; guide, advisor, mentor and compass aspects of the Qur’an came into prominence at most in the ‘directional’ category, when life and lifeblood aspects of the Qur’an came into prominence at most in the ‘life source’ category. Light and sunny aspects of the Qur’an came into prominence at most in the ‘explanatory’ category, while saver aspect of the Qur’an came into prominence at most in the ‘protective’ category. Instructive aspect of the Qur’an came into prominence at most in the ‘instructive’ category. Speech aspect of the Qur’an came into prominence at most in the ‘speech’ category, while key aspect of the Qur’an came into prominence at most in the ‘key’ category. Moreover, pill aspect of the Qur’an came into prominence at most in the ‘curative’ category. Whatsoever world, friend of single traveler, tree with fruit, hereafter, priceless treasure, miracle, philosophy and mirror aspects of the Qur’an came into prominence at most in the ‘other’ category. It is inferred that significant relationships between demographic variables and metaphor categories. In terms of major variable; theology students were composed of more metaphor in the ‘explanatory’ and ‘instructive’ categories, while social service students were composed of more metaphor in the ‘life source’ category. In terms of gender variable; females composed of more metaphor in the ‘curative’ and ‘other’ categories, while males composed of more metaphor in the ‘directional category. In terms of graduating high school variable, students who graduated from religious vocational high school composed of more metaphor in the ‘key’ and ‘speech’ categories, when students who graduated from other high school composed of more metaphor in the ‘directional’ category. Whatsoever, in terms of having the Qur’an education in their life status variable, had the Qur’an education in their life students composed of more metaphor in the ‘curative’ and ‘other’ categories, while other group composed of more metaphor in the ‘directional’. Moreover, in terms of perception of subjective religiousness, students who think themselves are ‘religious’ composed of more metaphor in the ‘key’ and ‘other’ categories, while students who think themselves are ‘less religious’ composed of more metaphor in the ‘explanatory’ category. In terms of perception of family religiousness, students who think own family ‘less religious’ composed of more metaphor in the ‘directional’ and ‘life source’ categories, when students who think own family ‘religious’ composed of more metaphor in the ‘key’ category. It can be suggested by the results of this study; perception of the Qur’an can be studied with the different study techniques, or it can be studied in the different research groups with the same technique. Muslims’ perceptions regarding the Holy Qur’an can be examined with intercultural comparative studies. Perceptions regarding the Holy Qur’an can be researched through interviews. Members’ perception regarding holy book that have different religious faith can be comparatively examined. Individuals’ perceptions regarding different religious concepts can be studied through metaphors. .................. Turkish...................Bu araştırmanın amacı üniversite öğrencilerinin Kur’an-ı Kerim’e ilişkin algılarını metaforlar aracılığıyla ortaya çıkarmaktır. Araştırmanın çalışma grubunu, 2014-2015 eğitim öğretim yılında Gümüşhane Üniversitesi İlahiyat Fakültesi ve Sosyal Hizmetler bölümünde öğrenim gören 194 katılımcı oluşturmaktadır. Araştırmada nitel ve nicel yöntemler birlikte kullanılmıştır. Araştırma verileri, “Kur’an-ı Kerim……gibidir, çünkü……” cümlesini ve demografik değişkenleri içeren bir form aracılığıyla toplanmıştır. Verilerin analizi ve yorumlanmasında içerik analizi tekniği kullanılmıştır. Araştırmada Kur’an’a ilişkin 44 farklı metafor geliştirildiği tespit edilmiştir. Bu metaforlardan ‘yönlendirici’, ‘yaşam kaynağı’, ‘açıklayıcı’, ‘anahtar’, ‘koruyucu’, ‘öğretici’, ‘derman’, ‘kelam’ ve ‘diğer’ olmak üzere 9 farklı kategori oluşturulmuştur. Üretilen metaforların ‘yönlendirici’, ‘yaşam kaynağı’ ve ‘açıklayıcı’ kategorilerinde yoğunlaştığı görülmüştür. Demografik değişkenler ile metafor kategorileri arasındaki ilişkiyi ortaya çıkarmak araştırmanın ikincil amaçlarındandır ve bu yönüyle sonuçlar değerlendirildiğinde değişkenler ile kategoriler arasında anlamlı ilişkiler olduğu tespit edilmiştir. Demografik değişkenler ile kategori ilişkisinde fakülte değişkeni açısından ilahiyat öğrencileri ‘açıklayıcı’ ve ‘öğretici’ kategorilerinde daha fazla metafor üretirken sosyal hizmet öğrencileri ‘yaşam kaynağı’ kategorisinde daha fazla metafor üretmiştir. Cinsiyet değişkeni açısından ise kız öğrenciler ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken erkek öğrenciler ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Lise mezuniyeti açısından bakıldığında da İHL’den mezun olanlar ‘anahtar’ ve ‘kelam’ kategorilerinde daha fazla metafor üretirken diğer lise mezunları ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Kur’an Kursu eğitimi alma değişkeni açısından ise Kur’an kursu eğitimi alanlar ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken Kur’an Kursu eğitimi almayanlar ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Ayrıca öznel dindarlık ve aile dindarlık algılarıyla metafor kategorileri arasında da anlamlı ilişkiler elde edilmiştir. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:248 HISTORY OF PHILOSOPHY be taken from a philosophical point of view. Since it is not certain whether the author of the Prolegomena was or was not a Christian (p. xlix), "god" should not be capitalized, and the translation of T&~ia 5~l~ttovo'f~l~taTa as "God's creation" at IV. 15. 6 is actually misleading. Moreover, for no apparent reason, 0~oX07tz6gis translated as "metaphysical" in the first four chapters, but as "theological" (...) thereafter. Inaccuracies are very few indeed. "Ungrateful" is peculiar for o~5~5t• at I. 2. 25, and so is "adapted state" for ~to~tTe[a~ ~no~ae0g at I. 5.35; X. 26. 38, 40, and 44; at II. 10. 11, there is no need to translate o~Te&0t~6)g bu~yovxctL as "they do not aim at accurate expression," and on p. 32, line 1, "as yet" is not in the Greek of the Prolegomena, although it should have been, if the Anonymous had quoted correctly from Plato, Phaedrus 229 E. But this is trifling criticism of a work which leaves nothing to be desired in any other respect, and which displays the same high qualities of scholarship which we have come to expect of the author on the basis of his earlier achievements. MARTIN OSTWALI) Swarthmore College The Fountain of Life (Fons Vitae). By Solomon ibn Gabirol (Avicebron). Specially abridged edition, translated from the Latin by Harry E. Wedeck, with an Introduction by Theodore E. James. (New York: Philosophical Library, 1962. Unpaged introduction, 133 pp. $4.75.) The romance of the nineteenth-century discovery, by Salomon Munk, that "Avicebron's" Fons Vitae, a major source of neoplatonic thought in the thirteenth and fourteenth centuries, was actually the work of the eleventhcentury Hispano-Jewish poet, Solomon ibn Gabirol, and has often been retold. It is, indeed, a remarkable story. Perhaps its most noteworthy feature is that it reveals how closely alike Muslim, Jewish, and Christian philosophers were; by implication, then, it indicates that theological considerations were of less importance in medieval philosophy than is suggested by most historical accounts. Although the story of The Fountain of Lqe has now become an oft-told tale, the work itself has never been available in English dress. The present edition remedies this situation in part. It presents Tract III of the original text, a section dealing with the existence of simple spiritual substances. Harry Wedeck's translation is lucid and readable. Theodore E. James's introduction is useful for the beginning student but too elementary to be of much use to a more advanced reader. It is good that there is now this much to recommend to our students; we may hope that the day will come when BOOK REVIEWS 249 larger sections of the work will be translated-preferably not from the Latin, but from the Arabic original. JOSEPHL. B~u Columbia University Commentary on the Metaphysics of Aristotle. By St. Thomas Aquinas. Trans. by John P. Rowan. (Chicago, Illinois: Henry Regnery Company, 1961. Pp. xxiii + 955.2 vols., boxed, $25.00.) Generally speaking, the two Summae of St. Thomas, long available in English translation, contain all that is most personal and most profound in his philosophical thought. Nonetheless, it is quite impossible to get a fully adequate conception of St. Thomas' place in the history of western thought from a consideration of his theological writings alone. Hence, by translating St. Thomas' Commentary on the Metaphysics of Aristotle into English, Professor J. P. Rowan has provided the non-Latin reading student of the history of philosophy an invaluable service. For it is in his r61e as Aristotelian commentator that we see St. Thomas creating for the Schoolmen a version of Aristotle which served to render the Stagirite's thought into terms which became fundamental to the philosophical defense of Christianity. Further, by keeping in mind the fully-developed notions of St. Thomas on the existence of God and the nature of being as these are given us to understand in the Summae, the reader becomes better enabled, by a critical reading of Thomas' Commentary, to grasp the sense in which the Saint's theological writings are said by his enthusiasts to represent a "completing" and "perfecting" of... (shrink)

Undoubtedly, environmental damage is one of the most important challenges facing contemporary human beings. This is important because the signs that threaten this damage have now become apparent, threatening humans with widespread environmental pollution. On the other hand, humanity will not be able to live a normal life without a safe and healthy environment. Therefore, preservation and protection of the environment, as the most important basic needs of survival, are considered by everyone, including researchers. As a consequence, various studies aim (...) to identify the factors that play a role in how humans and the environment interact. To this end, the present study considered the comprehensiveness of Islam and paid attention to all human needs, and intended to examine the role of religious beliefs on how to interact with the environment. It is worth mentioning that the statistical population of this study comprised 387 Iranian Muslim students from different universities in Iran. After the distribution of standardised research questionnaires whose validity and reliability was confirmed, the collected data were analysed by statistical software. Finally, the results concluded the following: The investigated statistical population pledged and bonded to religious instructions, the investigated statistical population had an appropriate interaction with the environment and the obligation and pledge to religious beliefs had a positive and significant role in people interacting with the environment so that people with strong religious beliefs had a more appropriate interaction with the environment, in opposition to people with less religious beliefs whose interaction with the environment was not apt.Contribution: This research provides further insight into the relations between Theology, religious beliefs and the interaction of people with the environment. (shrink)