This paper deals with the application of the metabolic control theory, especially the measurement of control coefficients, to the threonine pathway inE. coli. The control coefficient of a step on a metabolic flux quantitatively assesses the flux response to the step variations. This concept is particularly relevant both in pathological situations (decrease in the activity of an enzymatic step in the metabolism) and in biotechnologies, where, on the contrary steps are amplified.Measurement of the control coefficients of the steps of a (...) metabolic network makes it possible to know those whose amplification should lead to a simultaneous increase in the fluxes. (shrink)

Cognitive control is not only componential, but those components may interact in complicated ways in the service of cognitive control tasks. This complexity poses a challenge for developing an ontological description, because the mapping may not be direct between our task descriptions and true component differences reflected in indicators. To illustrate this point, I discuss two examples: (a) the relationship between adaptive gating and working memory and (b) the recent evidence for a control hierarchy. From these examples, I argue that (...) an ontological program must simultaneously seek to identify component processes and their interactions within a broader processing architecture. (shrink)

O objetivo dessa pesquisa foi investigar a contribuição de Santo Agostinho para o desenvolvimento da Hermenêutica Jurídica, com a compreensão da influência de sobra obra no pensamento jurídico contemporâneo. Desde aspectos biográficos, foram explorados os principais conceitos do pensamento de Santo Agostinho, a partir do diálogo que esses conceitos realizam com a contemporaneidade e com a hermenêutica moderna. A pesquisa foi realizada a partir do método hipotético-dedutivo, a partir da formulação de hipóteses gerais que permitem a obtenção de respostas potencialmente (...) válidas. Quanto aos meios, a pesquisa foi bibliográfica, com o uso da doutrina delimitada ao tema, para o cumprimento dos fins qualitativos. Chegou-se à conclusão de que a obra de Santo Agostinho mantém a sua relevância na temática da hermenêutica, com a aplicação de vários de seus conceitos no campo de atuação e análise da Hermenêutica Jurídica. (shrink)

The objective of this work is to propose ten efficient scaling techniques for the Wisconsin Diagnosis Breast Cancer dataset using the support vector machine. These scaling techniques are efficient for the linear programming approach. SVM with proposed scaling techniques was applied on the WDBC dataset. The scaling techniques are, namely, arithmetic mean, de Buchet for three cases p = 1,2, and ∞, equilibration, geometric mean, IBM MPSX, and Lp-norm for three cases p = 1,2, and ∞. The experimental results show (...) that the equilibration scaling technique overcomes the benchmark normalization scaling technique used in many commercial solvers. Finally, the experimental results also show the effectiveness of the grid search technique which gets the optimal parameters for the SVM classifier. (shrink)

El embrión humano en la legislación no tiene un estatus definido. En lo referente a su condición en los debates éticos, no se ha logrado un consenso entre la pluralidad de contiendas de las distintas corrientes bioéticas. Lo cierto es que, en la mayoría de las legislaciones y para eludir los debates éticos, los argumentos se basan sobre todo en datos científicos. Como resultado, la ética se limita al aspecto científico, aunque es importante recordar que la bioética no solo se (...) detiene en este aspecto o en el sociológico. En particular, el enfoque de la bioética personalista invita a considerar al ser humano, incluido el embrión, en su aspecto metaontológico. La visión personalista se basa en la noción de “persona” descrita por santo Tomás de Aquino. ¿Podría este enfoque dar respuestas a los dilemas éticos de nuestros días? Este artículo pretende responder a esta pregunta analizando el tema de la discontinuidad embrionaria y la unidad de la persona desde una reflexión meta-ontológica. (shrink)

La nueva ley de bioética en Francia, propuesta en 2019 y aprobada por la Asamblea Nacional el 29 de junio de 2021, introduce en su artículo primero, relativo a las Tecnologías de Reproducción Artificial (ART por sus siglas en inglés), modificaciones al artículo L. 2141-2 y L. 2141-3 de la ley número 2011-814 de 7 de julio de 2011 relativa a la bioética. Abre así el camino a “cualquier pareja formada por un hombre o una mujer o por dos mujeres (...) o cualquier mujer soltera”. Como resultado, se rompe el vínculo entre el derecho y la bioética. Mientras que el derecho debe proteger el interés individual, la bioética le recuerda al derecho que también debe protegerse el bien común. De ahí las siguientes interrogantes que surgen a raíz de esta nueva ley de bioética: ¿las ART son un derecho para todos? ¿Es legítimo reivindicarlo en nombre de la igualdad? ¿Qué pasa con la justicia? En este artículo me gustaría abordar el tema desde un punto de vista biojurídico, situando el problema en el marco de la filosofía del derecho. (shrink)

Workplace compassion is one of the cornerstone remedies to employees’ suffering. Compassionate acts will directly affect the job performance of employees. This research study looks at the analysing...

La dimensión jurídica de la bioética, denominada bioderecho, ocupa un lugar importante en los debates sobre este tema. Para que sean reconocidas, las distintas legislaciones francesas sobre bioética requieren una autoridad política competente: la autoridad civil, cuyo vértice es la Constitución francesa (CF), como acto jurídico y ley fundamental que establece la organización y el funcionamiento del Estado. Sin embargo, en el ámbito en el que tocamos a la persona humana, a los valores y a los principios fundamentales, la autoridad (...) religiosa, como la Doctrina Social de la Iglesia (DSI), tiene un papel que desempeñar. Es la referencia de valores a través de la cual la conciencia humana puede ejercerse libremente en las realidades políticas, sociales y económicas. Así pues, ¿cuáles son los posibles temas comunes entre la CF y la DSI y qué puede aportar la bioética personalista para conciliar ambas vertientes? (shrink)

This work compares Autometrics with dual penalization techniques such as minimax concave penalty and smoothly clipped absolute deviation under asymmetric error distributions such as exponential, gamma, and Frechet with varying sample sizes as well as predictors. Comprehensive simulations, based on a wide variety of scenarios, reveal that the methods considered show improved performance for increased sample size. In the case of low multicollinearity, these methods show good performance in terms of potency, but in gauge, shrinkage methods collapse, and higher gauge (...) leads to overspecification of the models. High levels of multicollinearity adversely affect the performance of Autometrics. In contrast, shrinkage methods are robust in presence of high multicollinearity in terms of potency, but they tend to select a massive set of irrelevant variables. Moreover, we find that expanding the data mitigates the adverse impact of high multicollinearity on Autometrics rapidly and gradually corrects the gauge of shrinkage methods. For empirical application, we take the gold prices data spanning from 1981 to 2020. While comparing the forecasting performance of all selected methods, we divide the data into two parts: data over 1981–2010 are taken as training data, and those over 2011–2020 are used as testing data. All methods are trained for the training data and then are assessed for performance through the testing data. Based on a root-mean-square error and mean absolute error, Autometrics remain the best in capturing the gold prices trend and producing better forecasts than MCP and SCAD. (shrink)

Liana Badr's The Eye of the Mirror explores the historical trauma of the 1975–6 siege of the Palestinian refugee camp Tal el–Zaatar in Beirut and the massacre of thousands of its inhabitants by Christian militias. Analogous to Holocaust writing, Badr's fictionalized history, grounded in actual survivor testimonies, enacts a complex politics of cultural memory, but does so from a specifically female perspective. Collapsing the personal and political, private and public, inside and outside through figured violations of bodies and (...) psyches, Badr repositions women at the centre of the Palestinians’ struggle for and story of survival. Badr's novel traces the annihilation of the possibility of address, accompanied by self–loss and the ability to witness, and the laborious recreation of address. Claiming authority on the basis of the emotional, visceral truth of suffering, she seeks to break the endless cycle of an oppressive and impotent masculine history, constructing an alternative history which at least attempts to address the voice of cultural, national, and gender difference. (shrink)

The subject of this study is the naḳīḍa (opposing) type of poetry competitions between the Meccan poet Ḍirār b. al-Khaṭṭāb (d. 12/633) and the Muslim poet Kaʿb b. Mālik (d. 50/670) from Medina during the Battle of Badr, when the Muslims and the polytheists confronted for the first time. The problem is the questioning of the approaches reflected in the naḳīḍa poems, which were used as a means of propaganda and psychological superiority by the Muslims and polytheists during the (...) Battle of Badr. Naḳīḍa poems, the subject of the study, are important for getting to know the two opposite understandings closely and forming an opinion about the naḳīḍa poems sung during the era of the Prophet Muhammad. Although there are some recent studies on naḳīḍa poems from the era of the Prophet, these studies lacked details and only mentioned general features. The interesting approaches and fine details reflected in the verses, such as Ḍirār b. al-Khaṭṭāb's claims aiming to distract attention and discredit the Muslims of Medina in the face of the unexpected defeat of the Meccan army at Badr that the Battle of Badr was a tribal war between the Meccans and the Medinans, makes this study prominent. On the other hand, Kaʿb b. Mālik's verses reflect the approaches bearing traces of the Islamic faith and draw attention to the fact that the battle was between faith and unbelief and the Muslims of Medina were proud of their support for the Messenger of Allah. Undoubtedly, Meccan immigrants participated in the Battle of Badr along with the Muslims of Medina. Even so, Kaʿb b. Mālik does not mention Muhājirs (immigrants) in his verses. This suggests that Kaʿb b. Mālik may have concentrated on responding to the allegations made by Ḍirār b. al-Khaṭṭāb. Document analysis, one of the qualitative method techniques, was used in the study. First, a literature review was conducted to better understand the subject, and the studies related to the field were briefly mentioned. Then, summary information about the concept and background of naḳīḍa is provided. Two call-and-response poems between the Jāhiliyyah period poet Imruʾ al-Qays (d. 545) and ʿAbīd b. al-Abraṣ (d. 555) are included as an example for the first phases of naḳīḍa poems. Then, brief information about the Meccan poet Ḍirār b. al-Khaṭṭāb and the Medinan poet Kaʿb b. Mālik are presented. After the background information, two naḳīḍa poems of both poets were examined and analyzed, and the differences in the Battle of Badr were pointed out. Concepts that are common in the eulogies of the Jāhiliyyah period, such as nobility, being a master warrior, and generosity, draw attention in Ḍirār b. al-Khaṭṭāb's verses. On the other hand, in his verses Ka'b b. Mālik uses terms and expressions brought by Islam such as the Messenger of Allah, there is no Lord but Allah, unbelievers, Hell, and hellfire. In the verses of both poets, there are clues about the commonly used battle orders and war equipment of the period. The opinions are summarised in the conclusion part of the study. (shrink)

The Tafsīr al-Muqātil (d. 150/767) is the oldest available complete commentary text. In this respect, it has been a focus of attention. In this tafsīr, the references to the Battle of Badr in the explanation of some Makkī surahs are remarkably numerous. Badr was the first war that the Prophet made with the polytheists of Makkah, and it took place in the second year of the migration to Madīna (A. H. 2). The polytheists were far superior to the (...) Muslims in terms of both equipment and numbers. Therefore, the success achieved in this expedition meant a lot not only in terms of survival but also in terms of morale of Muslims. Details of this war are included in Surah Anfāl, and various aspects of it are referred to in other Madanī surahs. It is not difficult to understand the mention of such an important war in Madanī surahs. However, the references to the Battle of Badr -which has not yet taken place- in the commentary of the Makkī surahs, are particularly challenging. In this tafsīr, 66 verses of various Makkī surahs are explained through the Battle of Badr. This study was carried out in order to reveal the background of the Badr references of the Makkī surahs in Muqātil tafsīr. Muqātil stands out in the Hadith in terms of reliability, and in the Kalām as a widely discussed personality with his various views. Although he has been criticized from various aspects of his Tafsīr, it is generally considered a great authority. His work is easy to understand; it combines narration and insight. The similar of every possible verse has been given. The author's mastering at the Arabic language showed itself in the words of the Qur’ān. Almost no words remained unexplained. Muqātil is closely related to the Arabic language that had been in effect in the era of revelation, and he generally carried out his tafsīr activities by considering the era of revelation. In Muqātil's view of tafsīr, no verse is independent from the experiences of the period, and each verse gains meaning with its context. In his tafsīr, Muqātil draws a view of Badr without alternatives. While other tafsīrs include other achievements of Muslims in addition to Badr, such as the victory of the Battle of the Ditch and the conquest of Makkah, in the tafsīr of Muqātil the difference of Badr as the biggest blow against the polytheists of Makkah is clearly stated. It may not be very convincing to explain his insistence on Badr as random touches and sometimes anachronistic mistakes, given his skill in tafsīr and his command of the Qur’ān in terms of both content and language. Badr stands as a conscious choice, not a mistake in Muqātil. As it can be seen in examining the verses, the forward-looking statements present in the majority of the verses; this emphasis also prepared the ground for Muqātil's explanations. In any case, Muqātil sometimes did not care about falling into historical inconsistency. If we exclude these 5 verses, which can be explained with Badr although they are Makkī, the attitudes of other commentators regarding the emphasis of Badr in the Makkī verses in the remaining 61 verses are as follows: al-Ṭabarī (d.310/923) included the views pointing to Badr in only 3 of the 61 verses in his tafsīr. This shows us that the emphasis of Badr in the Makkī verses was not generally adopted by other early commentators except Muqātil. Because in al-Ṭabarī's tafsīr, the views on tafsīr from the era of Aṣ-ṣaḥābah (the Companions), Tābiʿūn (the second generation following the Companions) and Tābiʿū al-Tābʿīn (the third generation) are mentioned together with isnad (the chain of reporters), except for Muqātil and al-Kalbī. al-Zad̲j̲d̲j̲ād̲j̲ (d. 311/923), who was contemporary of Ṭabarī, included Badr in only two of the 61 verses in his philological tafsīr. In other words, al-Zad̲j̲d̲j̲ād̲j̲ is on a very different line from Muqātil regarding Badr. al-Māturīdī (d. 330/944) included Badr among other explanations in only 4 of the 61 verses in his tafsīr, and did not mention Muqātil's view even among the possible meanings of the other verses. al-Rāzī (d. 606/1210) included Badr in 10 of 61 verses among other explanations. In the remaining 51 verses, he did not find it necessary to mention Muqātil's view along with other possibilities. Apparently, al-Rāzī, like others, did not consider Muqātil's explanations reasonable. Nevertheless, Razi was the commentator who gave greater place to the Badr emphasis of Muqātil in his tafsīr. In this case, how can the passion for Badr, seen in the Muqātil tafsīr, be explained? We think it would be correct to seek the reasons of Muqātil's -sometimes reasonable, sometimes inappropriate, and sometimes anachronistic- explanations of Badr in the importance he gave to this expedition and in the method of relying on concrete data in the interpretation of the Qur’ānic verses. In his view of tafsīr, no verse is independent of the experiences of the period. (shrink)

Undoubtedly, religion is the most important element in the life of nations. Arab, Persian and Turkish nations have experience dvery important changes and developments in the socialfield with the acceptance of Islam. Inordertomaketheirlives in accordance with the supreme principles of religion, they gradually gave up their ancient traditions, which did not comply with the orders and prohibitions of the religion of Islam, The Change That Took Place in social life was also reflected in the works produced in the field of (...) literature and art. It is possibletoseethatwiththe acceptance of Islam, newliterarygenresemergedaroundthe life of the Prophet and in this context, literary genres such as Hundred Hadith, Forty Hadith, Regâibiyye, Şefaat-nâme, Esmâ-ı Nebî were written. One of these species is the hilyes that deal with the life and physical characteristics of the Prophet and enable him to reach then extgenerations. They contain important information about the external features of the Hz. prophet at a time when the description was not appropriate, and present them in a visual richness for those who did not see the prophet in later periods. According To Sources, the poet's real name is Bedreddin Ömer Vanî, his birthdate is 1074/1664 and his death date is 1126/1714. Although There is noin form ation about his education life in the sources, he was known as a scholar and a virtuous person during his lifetime. As a person who knows enough Arabic, Persian and Turkish to write poem in these languages, it is mentioned in the sources that he has Works belonging to different disciplines outside the field of literature. In This Study, firstly, general information about the literary genre of hilye is given. Thenamesand Poets of the hilye worksortextswritten in verse whichareseparateorincluded in different works in Turkish Literature Mentioned. Information about the life and works of Bedreddin Ömer, the poet of the work, is given. Detailed Information in terms of form andcontentaboutthis hilye-typeworkwrittenbythepoet is given. Inthelastpart, the hilye text in Arabic wastranscribedan translated into Turkish. (shrink)

History works written in the style of chronicles are used not only for the purpose for which they were written. Chronic works may also contain reflections on the position of the ulema (ʿulamāʾ) at the time of its writing and his view of the scientific world of the period in which he lived. This work is based on the book ʿIqd al-jumān fī taʾrīkh ahl al-zamān written by the celebrated Ḥanafī jurist (faqīh) and muḥaddith Badr al-Dīn al-ʿAynī as a (...) public history book. This article, focuses on the state of ḥadīth science and scholars in the Mamlūks between the years 648-707 (1250-1307) and approaches of al-ʿAynī to these issues based on the work of ʿIqd al-jumān. For this purpose, the work has been examined in terms of certain keywords that allude to the history of ḥadīth through electronic sources. In addition, the work has been completely reviewed with the traditional method in terms of allusions and information about the hadith studies of the Mamlūks period. Eventually, the historical elements of ḥadīth referred to in ʿIqd al-jumān, scientific institutions, different groups of rāwī, different narration methods and classifications made during the period have been identified. In addition, the professional, sectarian and political trends of the muḥaddith of the period in question were focused on. Comparing the information in the sources written in the field of general history with the studies focusing directly on the historical elements of ḥadīth will contribute to compare the similarities and divergences. This study is an example of how to make use of the wafayāt sections in chronicle works. Examining a single book that was not written directly in the field of ḥadīth - even if it contains important information - is not enough to find elements about the history of ḥadīth and to make constructions regarding it. This necessitates the formation of a team that will examine a large number of books using the same criteria. (shrink)

Knowing the occasions related to the revelation of the Qur'ānic verses is one of the factors contributing to its correct understanding. Since the examples named as "Umar's Muwāfaqāt" (corcurrences of Umar’s perception with certain divine revelatio) is related to the occasion of Qur'ān's revelation, they also contribute to the understanding of the related verses. ‘Umar's Muwāfaqāt instances refers here to the subject mentioned after his expression of "I agreed with my Lord in three things." His agreement with His Lord is (...) that he delivered an anticipating opinion, appropriate to God’s provision. This is considered to be of the great virtues of ‘Umar and of the most important sections of his life. Some narrated reports of ‘Umar's Muwāfaqāt shows that there were many occasions of agreement. Of these instances, the verses that come upon his request that Abraham’s Maqām is taken as a place of prayer and the Prophet’s wives to veil as well as his statement to the Prophet’s wives that God will grant him better wives than them if they give trouble to the Prophet. There have been conducted a number of studies on the subject of ‘Umar's Muwāfaqāt. However, these studies are generally framed by Sunnī sources. This study focuses on the way in which the instances of “‘Umar's Muwāfaqāt" included in the Sunni sources are discussed in the sources of Shi’a tafsir. Therefore, the study is the critique of the way that ‘Umar's Muwāfaqāt is handled in Shia tafsir sources.Summary: Muslim scholars particularly Qur’ānic exegetists, have conducted important works in numerous areas that have would have any relations to the Qur'an in order that it is understood correctly. No doubt that one of these areas deals with issues related to the reasons of revelation of Qur'anic verses. The examples named as "Muwāfaqāt ‘Umar" are related to the reasons of the revelation and contribute to the understanding of the Qur’ānic verses.Muwāfaqāt ‘Umar literally means “the agreements of ʿUmar” (i.e. with God). It is taken from his expression, "I agreed with my Lord in three things." His agreement with His Lord is that he delivered an anticipating opinion, appropriate to God’s provision. This is considered to be of the great virtues of ‘Umar and is regarded as one of the most important sections of his life.The numerous narrations on Muwāfaqāt ‘Umar show that there were many occasions of such agreement. Actually, some scholars raised the number of muwāfaqāt to twenty. This study does not deal with all instances of Muwāfaqāt ‘Umar, as such an undertaking would require more extensive research to cover the topic in-depth. Hence, only five instances of the muwāfaqāt are discussed:The verse revealed after his request that the Maqām of Abraham is taken as a place of prayer (Q 2:125).The verse revealed after requesting that the Prophet orders his wives to veil (Q 33:53).The verse revealed after his statement to the Prophet’s wives that God will grant him better wives if they continue to bother the Prophet (Q 66:5).The verses revealed in agreement with his view on the judgment upon the captives of the Battle of Badir (Q 8:67-69).The verse revealed in agreement with his demand that the Prophet should not perform the funeral prayer on Abdullah b. Ubayy when the Prophet had willed to do so (Q 9:84). A number of studies have been conducted on the subject of Muwāfaqāt ‘Umar. However, these studies are generally within the framework of Sunni sources. This study, on the other hand, discusses how the above cited five instances of “Muwāfaqāt ‘Umar" are mentioned or ignored in the most prominent Shi’î tafsir sources. Therefore, the study is the critique of the way that Muwāfaqāt ‘Umar is handled in the most prominent Shi’i exegesis.Following a survey of existing research, no previous study of this topic was found. Thus, this study is expected to make a new contribution to the field. In this study, the following process was generally followed: Initially, ‘Umar’s Muwāfaqāt with His Lord was defined, followed by providing brief information of the instances of these muwāfaqāt incorporated within the Sunni sources. Then, of those accepted "muwāfaqāt" within Sunni sources, only five instances were selected, as cited above. This was followed by the "case of these examples in the primary exegesis of the Shia", which constitutes the main theme of this study. The designated case was then analysed and evaluated in order to reach a conclusion on the topic at hand.As a result of this research, the following conclusions were reached:It is seen that some instances of Muwāfaqāt ‘Umar cited in the Sunni sources have not been mentioned at all in the Shi’i Tafsir sources; such as the examples of the verse revealed after ‘Umar’s request that the station or maqām of Abraham is taken as a place of prayer. Also, the same was observed for the verse revealed after his demand that the Prophet should not perform the funeral prayer on Abdullah b. Ubayy when the Prophet willed to do so. It was found that the reason for these exclusions may be the fact that the narrations do not comply with the hadith criteria of Shi’a.In the cases where there are two narratives which the former clearly show that the occasion is from the Muwāfaqāt 'Umar and the latter that it is revealed for another case and they have both the same soundness and narrators, it is seen that the narrations non-related to 'Umar is cited and the narration related to ‘Umar is either not mentioned at all or pointed out that it is weak. An example of this is the Hijab verse, revealed after ‘Umar’s request that the Prophet’s wives wear the veil. It may be understood that the position that the Shi’i interpreters exhibit about such examples is based entirely on sectarian fanaticism and they ignore the narrations that can be interpreted as 'Umar's virtue.It is one of the remarkable points that while the Shi’i exegetists do not mention the narrations related to Muwāfaqāt Umar cited and considered as his virtue in Sunni sources, they on the other hand, cite within the same sources some narrations which condemn Ḥafṣah and ‘Ā’ishah. These exegetists follow this perspective in the interpretation of the verse revealed after ‘Umar’s statement to the Prophet’s wives that God will grant to him wives better than them if they continue bothering the Prophet. It can be commented that this approach of the Shi’i exegetists in their Tafsirs towards ‘Umar is also another manifestation of their negative attitude towards him.The Shi’i exegetists argue that the bulk of muwāfaqāt narrations cited in the Sunni sources of tafsir are unsound and fabricated as Shi’i exegetists are deluded that such narrations lay blame on the Prophet. In this context, with regards to the verse on the captives of the Battle of Badr revealed in agreement with ‘Umar’s view, all these narrations are deemed unsound and fabricated. It may be concluded these narrations, in reality, do not put the Prophet at fault and therefore their deductions of such interpretations stem from their misinterpretations of the related narrations. (shrink)

The target paper of Schoeller, Perlovsky, and Arseniev is an essential and timely contribution to a current shift of focus in neuroscience aiming to merge neurophysiological, psychological and physical principles in order to build the foundation for the physics of mind. Extending on previous work of Perlovsky et al. and Badre, the authors of the target paper present interesting mathematical models of several basic principles of the physics of mind, such as perception and cognition, concepts and emotions, instincts and learning. (...) Their conceptualization helps to clarify the distinction between conscious and unconscious aspects of mind that is often neglected and further provide a clear description of the mental hierarchy, which extends from physical objects in the physical world to abstract ideas in the mental/subjective realm. While we agree that identification of a few fundamental principles is a first step toward developing the physics of the mind, and we concur with the selection of those principles in the target review paper, we think that the theory of the physics of mind would much benefit from considering also the most basic principles that are common for the physics/matter/brain and the mind/subjectivity/cognition. In this respect, such basic principles as time and space, as well as criticality, self-organization, and emergence seem to be the most interesting. (shrink)

One of the most obvious differences between recent Shi’ite and Sunni political activism is the dominance of clerical leadership in the former and lay leadership in the latter. This article examines the reasons for this difference, analysing the authority theories of three contemporary Iraqi Shi’ite clerics. Ayatallah Baqir al-Hakim, until his death in 2003, was the ideologue of the Supreme Council for Islamic Revolution in Iraq, the military wing of which is the Badr Corps. Ayatallah Kazim al-Ha’iri is considered (...) the successor of the late Ayatallah Sadiq al-Sadr; the latter was the ideological inspiration for the Mehdi Army led by Sadiq al-Sadr’s son Muqtada al-Sadr. The relationship between Ha’iri and Muqtada has been tested in the recent past, and the two have distanced themselves from each other. In 2004, Ha’iri officially announced that Muqtada is not his representative in Iraq. Hence the analysis in this article represents the tradition of Shi’i thought from which Muqtada has emerged, rather than the specific doctrine to which he subscribes. Muqtada’s legal doctrine is difficult to ascertain given that he has not yet written a comprehensive work of jurisprudence. Grand Ayatallah Ali Sistani is certainly the most internationally respected of the three scholars. Considered the leading Ayatallah in Iraq (and perhaps the Shi’ite world in general), Sistani successfully negotiated the end to the occupation of Najaf by the Mehdi Army and is credited with masterminding the success of the United Iraqi Alliance in the Iraqi elections of January 2005. This article compares and contrasts the three thinkers’ theories of religious and political authority, including their differing conceptions of the ulama (scholarly elite) and their power within the community. This leads on to a brief consideration of the political theories of Baqir al-Hakim and Ha’iri. (shrink)

Egypt immediately conjures images of the pyramids, the temples, and the Sphinx in the desert. Early photographs of Egypt took these ancient monuments as their primary subjects, and these have remained hugely influential in constructing our view of the country. But while Egypt and its monuments have been regularly photographed by foreigners, little is known about the early days of photography among Egyptians. Photography and Egypt examines both, considering a wide range of images from the mid-nineteenth century to the present (...) day, including studio portraits, landscapes, and photojournalism. Two forces drove photography’s early development in Egypt: its use as an essential tool of archaeology and the accelerating effects of archaeological photographs on the burgeoning tourism industry. In this richly illustrated book, Maria Golia examines these twin drives, while looking closely at the work of early Egyptian photographers such as Colonel Mohammed Sadiq, Mohammed Badr, and Atiyya Gaddis, many of whom have never before been studied. Golia examines how photography was also employed for propaganda purposes, including depictions of celebrated soldiers, workers, and farmers; and how studio-based photography was used to portray the growing Egyptian middle class. Today’s young photographic artists, Golia reveals, use the medium both to celebrate everyday life and to indict the political and social conditions that contribute to their hardship, with photography bearing witness to this history—as well as helping to shape it. (shrink)

The law of responsibility (compensation), which was formed around the concept of the ḍamān and was developed by the scholars within the system of furû‘ al-fiqh (substantive law) over time, constitutes one of the important parts of Islamic law. Although compensation law (ḍamān) was not addressed as a private subject in the first period fiqh literature, it is seen that the literature on this specific area started to emerge after the early period. It is the Hanafi jurists who first brought (...) together these issues that are scattered in the classical books of fiqh that are related to the law of responsibility. Compensation law took its classical form in the texts of the early periods and was shaped around the views of the founding imams of the Ḥanafī school (madhab). It has later been expanded with the fatwā and interpretations of the Sheikhs (mesāikh) of Hanafi in the type of waqi'at works. These works were a product of the need for the law to adapt to the new conditions. These issues, which are related to the compensation law in the Hanafi school have been covered as a special section (chapter) in the studies that are classified as waqi'at, such as Usrūshanī’s al-Fuṣūl fī al-muʿāmalat (Fuṣūl al-Usrūshanī), ʿImād al-Dīn al-Marginānī’s Fuṣūl al-iḥkām fī uṣūl al-aḥkām and Shaykh Badr al-Dīn’s Jāmiʿal-Fuṣūlāyn. Later, the topics discussed in these works were developed and continued, and ultimately separate works related to this field have been copyrighted. In this study, the kinds of development and expansion which are in the literature and related subjects will be discussed by examining the above-mentioned works. Therefore; first of all, the first examples of Hanafi jurists related the compensation will be analysed comparatively. Afterwards, the place of ad-Ḍamānāt fī al-furūʻ al-Ḥanafīyyah of Fuḍayl Chalābī (d. 991/1583), one of the Zenbillizade’s, will be addressed.Summary: The core idea of the law of responsibility, which constitutes one of the important parts of Islamic law, was stated in the Qur'an and Hadith, and then have accumulated by the contributions of the jurists (fuqaha), as they developed the idea of the law of responsibility within the furû‘ al-fiqh in relation to the systematic of the legal school (madhab) that they belonged to.These issues, which constitute one of the important parts of the law, were addressed by sprinkling among the topics in almost every part of classical fiqh books. In other words, the subject of ḍamān (responsibility) was not considered as a separate subject in the fiqh works of the first period. In this way, it is seen that the literature on compensation law started to emerge in the following periods, and at first several independent sections on this subject, and then separate works specific to this field, albeit limited in number, were written.It is the Ḥanafī jurists who first brought together these issues that are scattered in the classical fiqh books related to the law of responsibility. Compensation law, which took its classical form in the texts from early periods, shaped around the views of the pioneering imams of the Ḥanafī school, has been expanded with the fatwā and interpretations of the Sheikhs (mesāikh) of Ḥanafī in the waqi'at works, which is a product of the need for the law to adapt to new conditions. Firstly, one of the Ḥanafī jurists, Majd al-Dīn al-Usrūshanī (d. 637/1240) dealt with the responsibilities arising from the contract and unfair acts in the 29th section of his book named al-Fuṣūl fī al-muʿāmalat under the title “Types of Compensation Required to be Paid and Their Situation”. The method and system that Usrūshanī started in this work, the Ḥanafī jurisits ʿImād al-Dīn al-Marginānī in the Fuṣūl al-iḥkām fī uṣūl al-aḥkām and Shaykh Badr al-Dīn Ibn Qāḍī Samāwnā in the Jāmiʿ al-Fuṣūlāyn continued to develop the compensation section in their books. Afterwards Fuḍayl Chalābī (d. 991/1583), one of the members of Zenbillizade’s family, enriched these issues and made it an individual work, named ad-Ḍamānāt fī al-furūʻ al-Ḥanafīyyah. Marginānī titled the issues that Usrūshanī had handled in the compensation section and systemised it even more by gathering the fatwās on the related issues under one heading. It is noteworthy to mention that when the compensation sections of both works are compared, the way the subjects handled are exactly the same. But unlike Usrūshanī, Marginānī added the compensation for damages to the fetus in the womb and the responsibility of the person who brought back the fleeing slave at the end of the chapter. On the other hand, unlike them, Shaykh Badr al-Dīn added only the responsibility of the person who found the lost item. Considering that almost all of the topics in the compensation section of Sheikh Badr al-Dīn existed exactly in the compensation section of Marginānī, and that most of them were stated in Usrūshanī’s al-Fuṣūl, it is necessary to say that all of these discussions are based on Usrūshanī as the main backbone of this particular subject and that his work has a unique place in the Islamic legal literature. Chalābī’s ad-Ḍamānāt, is the first work that was written as a separate book in the field of compensation law. Even though in some modern works claim that the work Ghānim al-Baghdādī’s (d. 1030/1620) book named Majma‘ al-ḍamānāt fī madhhab al-Imām al-A'zam Abī Ḥanīfa al-Nu'mān was the first written book in this field; it is known that Chalābī's ad-Ḍamānāt had been written before Baghdādī’s Majma‘ al-ḍamānāt. As a matter of fact, the work of Chalābī had been completed in 984 Hijra, and the Baghdādī’s Majma‘ al-ḍamānāt was completed in 1027 Hijra. Although the subject sequence in Baghdādī’s work is different; this work is regarded as a continuation of the same tradition.An examination of the systematic and the content of the work reveals that Chalabi’s ad-Ḍamānāt is the continuation of the type of writing that Usrūshanī started and developed by Marginānī and Shaykh Badr al-Dīn. When compared with the compensation sections of these works before him, Chalābī has added new compensation issues to his book that are not addressed in these three works; such as partnership, mudaraba, suretyship (kafāla) transfer (ḥawāla), peace, legal disability (hajr), freedom of trade (idhn) and testament. Among the works mentioned above, works out of Shaykh Badr al-Dīn’s Jāmiʿ al-Fuṣūlāyn and Baghdādī’s Majma‘ al-ḍamānāt are available as manuscripts in the libraries. Therefore, these works have not been used much in modern studies on compensation. In addition, the Chalābī's ad-Ḍamānāt is almost unknown. Although there is little information about this work in some bibliographic studies, it is noteworthy to state that this work is not used as a source in contemporary studies written in Arabic on compensation law. The fact that this work is available as manuscripts in Istanbul libraries is probably the reason for this outcome. It is also very difficult to say that this work is known and used sufficiently in studies written in Turkish.Usrūshanī’s al-Fuṣūl fī al-muʿāmalat and Marginānī’s Fuṣūl al-iḥkām are currently in the form of manuscripts, so there is no comprehensive study on the whole work and the compensation section. It is possible to see the compensation issues discussed in the work, since Shaykh Badr al-Dīn’s Jāmiʿ al-Fuṣūlāyn, which has been published as printed, was translated into Turkish by an editorial group under the presidency of H. Yunus Apaydın. In addition, Kemal Yıldız, who translated the compensation section in this translation, published this section in Jāmiʿal-Fuṣūlāyn as a separate book with the name of “Sources of the Jāmiʿ al-Fuṣūlāyn and Compensation in the Practice of Ḥanafī School”. Yıldız, first introduced the sources of the Jāmiʿ al-Fuṣūlāyn in the first part of this work and then translated the compensation section from beginning to end by adding his own explanations and evaluations around the subject during the second part. Even though some introductory information about the books of Usrūshanī and Marginānī is presented in Yıldız’s study, the absence of information on the contents of the compensation sections of these books does not allow the opportunity for the researchers to evaluate on the subject wholly. (shrink)

The History of Islam, which makes use of the Qur’ān, ḥadīth and many auxiliary sources, did not ignore the different elements that would shed light on the events of the periods it studied. At this point, the poem draws attention as an important source containing much data on the history of the prophets, sīrat, genealogy, and socio-cultural life. Umayya b. Abū l-Ṣalt (d. 8/630) is an important poet who has witnessed both the Jāhilī Period and the Islamic period, and has (...) poems containing the above-mentioned themes. There are different opinions about his belief status. In this context, there are discourses that consider him as Christian, Jewish, Hanīf, and monotheist. However, although it is a fact that Umayya was a ḥanīf in Jāhilī Period, his oppositional attitude with the advent of Islam is another fact. In the historical sources, there are many poems which are attributed to Umayya and contain different subjects. When these poems are examined, especially the poems that deal with the belief of oneness and the hereafter; it is seen that the creation of the world, the lives of past tribes and prophets, sīrat, some cultural elements, elegy, praise, and lineage were also handled by him. However, when the content and style of Umayya's poems, especially about the lives of the prophets, are examined, there are doubts as to whether these poems belong to him. For example, his poem about the story of Adam is as follows: “And they all prostrated to Adam by His permission / Only the damned, the sinner, and the expelled refused it /The Lord of the servants said to Iblis: / Get out of there fired, cursed and vilified.” When compared with the verses of the Qur'ān, it is seen that the information presented by Umayya about the story of Adam does not contradict with the information in the Qur'ān. “It is We Who created you and gave you shape; then We bade the angels prostrate to Adam, and they prostrate; not so Iblis; He refused to be of those who prostrate.” “(Allāh) said: "Get thee down from this: it is not for thee to be arrogant here: get out, for thou art of the meanest (of creatures).” In Umayya's poems, the story of Noah is discussed in with more details: “In the evening the flood was sent and the water overflowed. / There was no container to hold it. / He swims like an arrow seeking revenge. / And crossing the sea. / Everything began to speak with a miracle. / And the crow responded to the rooster's trust with treason. / After seven days the dove was sent / That; was unafraid of dangers and showed courage. / It was said, let's search the earth / Can you find a dry place with a water source in its furthest part? / Flew away fast. / Then he brought a cluster of black sticky mud on it.” In the poems of Umayya, in which he talks about the stories of the Prophet, many words and stories that the Arabs do not know are used. The story of the crow, rooster, and pigeon in this poem is one such example. It is said that Umayya was influenced by the old books and the words of the People of the Book in the story about the crow, the rooster, and the pigeon. Because, although there are differences in the details, it is seen that this issue is mentioned in the Torāh. Cevād Ali, who touches on this issue, states that “if it is true that these poems belong to him” and says that the available data is evidence that Umayya met with the People of the Book and knew the content of their books. While evaluating this issue, Behcet Abdulagafur referred to the 49th verse of the Surah Hūd and he emphasized two possibilities, pointing out that the story was not known to people before, including the Prophet Muḥammad: Umayya recited them from the Qur'ān and sang his poems according to the Qur'ān. However, this is a low probabilirty. Or, this poem does not belong to him and was later made up for him. He saw the second option more strongly and said that the poem did not resemble Umayya's style as a reason. The Prophet avoided a wholesale approach and evaluated Umayya's poems according to their content. Because while approving some of his poems, he also banned his poems that he sang as a lament for the polytheists killed in Badr, which did not comply with the Islamic understanding. The Prophet said about him: “His poetry became a Muslim, but his heart denied it.” Thus, while revealing that the content of Umayya's poems is generally suitable for Islam, he also stated that he was not a Muslim. At the same time, he banned his poems that were against Islam. (shrink)