Background Medical errors represent a significant threat to patient safety, often stemming from miscommunication and negligence. Nurses play a critical role in preventing such errors; however, they frequently underreport or conceal them. Simulation-based applications provide a controlled and safe environment where nurses can experience and reflect on medical errors, thereby enhancing their awareness and contributing to improved patient safety practices. Aim The study aims to investigate nurses’ experiences with medical errors using a simulation and to provide an in-depth understanding of (...) their behaviors. Research design Descriptive phenomenological qualitative research. Participants and research context: The study was conducted with 10 nurses at a university hospital between March and April 2023. Simulation scenarios were developed in line with the INACSL standards. Data were collected using a descriptive form and semi-structured interviews and analyzed using descriptive phenomenological analysis. Ethical considerations This study was approved by the Karadeniz Technical University Health Sciences Scientific Research Ethics Committee (approval no.2022/60) on 06.05.2024. Informed consent was obtained from the participants. Results During the simulation practices, nurses exhibited two distinct behaviors concerning medical errors: concealment ( n = 4) and disclosure ( n = 6). The analysis identified two themes and 12 subthemes based on the nurses’ experiences. Conclusion The study concluded that nurses exhibited a range of behaviors and emotions in response to medical errors, with these responses influenced by various underlying factors. The findings of this study are anticipated to inform strategies for managing medical errors encountered by nurses. Future research should focus on integrating and evaluating simulation-based approaches to medical error management within nursing education. (shrink)

Do basic human values facilitate prosocial behaviour on a global scale? This study, for the first time, analyzes the effect of values on prosocial behaviour in the context of public support for foreign development assistance. Support for foreign development assistance is a prosocial act intended to benefit the less fortunate in developing nations. Despite a plethora of evidence showing the effect of personal values on prosocial behaviour, the literature has neglected the value origins of support for development assistance. I argue (...) that personal values play a crucial role in shaping individuals’ support for foreign development assistance. Using data from nationally representative samples covering 11 Organisation for Economic Cooperation and Development (OECD) countries, I show that self-transcendence and openness to change values, as defined by Schwartz’ theory of values, are reliable predictors of support for foreign development assistance. By linking human values to foreign development aid, this study expands the purview of values research to the domain of global governance and opens up new avenues of interdisciplinary inquiry that apply theories of values to different dimensions of world affairs. (shrink)

İngiltere’deki azınlık topluluklar arasında en fazla nüfusa sahip olan Müslüman toplumun kendi içinde mezhebi unsurların etkin olduğu bir gerçekliktir. Son çeyrek yüzyılda özellikle küresel çapta adından sıklıkla bahsettiren Selefilik hareketinin İngiltere’de yaşayan Müslümanlar üzerine etki ettiği bilinmektedir. Temel hedefleri arasında inanç ve ibadetler açısından standart bir Müslüman yapısı oluşturmak isteyen Selefilik hareketi, özellikle İngiltere’de dünyaya gelmiş genç Müslümanları hedef kitlesi olarak görmekte ve onları kendi saflarına dâhil etmek için bir gayret sarf etmektedir. Diğer taraftan karşısında geleneksel din anlayışını korumak isteyen (...) Barelvî ve Deobandî gibi Hint-alt kıtası kökenli Sûfî eğilimli akımlar da Selefilik akımının karşısına çıkıp onların radikal olarak adlandırılabilecek anlayış ve uygulamalarını eleştirmektedir. Bu makalede İngiltere’de İslâm’ı temsil etme noktasında Selefilik hareketinin faaliyetleri ile geleneksel din anlayışını muhafaza etmek isteyen Sûfî eğilimli hareketlerin karşı atakları incelenecektir. (shrink)

Tanıtmaya çalışacağımız “Din ve Dünyevileşme: Kuzey Kıbrıs Örneği“ adlı bu eser, din sosyolojisi literatürüne kazandırılmış yerel bir sosyoloji çalışması örneğidir. Geçmişten günümüze Kıbrıs’ın durumunu tarihsel bir perspektifle ele alan Aydınalp, Kıbrıs halkının dinî hayatındaki değişimleri, günümüzdeki din ve dünyevileşme ilişkisini ilgili paradigmalar ekseninde açıklamaya çalışmıştır. Ayrıntılı bir şekilde ele aldığı din tanımlamalarından sonra sekülerleşme paradigmalarını tartışmaya açan Aydınalp, konuya “Türkiye’de Dünyevileşme Sosyolojisi” başlığı altında devam etmiştir. Bu bölümünde, kendi dinî hayatımızdaki değişimleri anlamaya çalışırken, sekülerleşme kavramının içeriğinin daha yerel unsurlarla ele (...) alınıyor oluşu, çalışmanın önemli noktalarından birisini oluşturmaktadır. İlerleyen bölümlerde modern dünyanın getirilerinden olan bireyciliğin/bireyselliğin bizdeki izdüşümünün, Batı’dan farklı olduğuna dikkat çeken Aydınalp, bu durumu daha iyi temellendirmek için “özerk dünyevileşmeler” kavramını ileri sürmüştür. Bu yeni kavram ile kendi sosyolojik problemlerimizi kendi kavramlarımızla açıklama çabasında olduğu dikkat çekmektedir. Araştırmanın uygulama bölümünde ise, doğrudan gözlem, anket ve mülakat tekniklerinin yanı sıra fenomenolojik bakışa da yer veren Aydınalp, metodolojik çeşitlilikten yararlanma yoluna gitmiştir. Böylece çalışmasında, sahadan gelen verilerle daha somut ve geçerli bilgilere ulaşması mümkün hale gelmiştir. (shrink)

Şiâ’nın temel inanç ilkelerinden biri olan ricʿat doktrini potansiyel olarak radikal yorumlara olanak sunmaktadır. Ricʿat inanışının arka planında gaybet anlayışı ve ona yüklenen insan üstü özel mana son derece hayati öneme sahiptir. Şiîlik içerisinde günümüze ulaşan ve Şiîlerin büyük çoğunluğunu oluşturan İmamiyye ya da On iki İmam (İsnâ aşeriyye) Şiîliğine göre, on ikinci imam Muhammed b. el-Hasan, 941 yılında büyük gaybete gitmiştir. Bu doktrinle, gizli imamın bir gün geri döneceğine, zulüm ve haksızlıklarla dolu olan tüm dünyayı adaletle hükmedeceğine ve refaha (...) ulaştıracağına inanılır. Esasında ricʿat inanışıyla ilgili ortaya atılan iddiaları daha erken dönemlere götürmek mümkündür. İslam tarihinin erken dönemlerinde, Ali b. Ebi Talib (ö. 40/661) ve oğlu Hüseyin (ö. 61/680) gibi önemli şahsiyetlerin ölümsüzlüğünü iddia eden bazı radikal mezhepler (gulât) ortaya çıkmıştır. Onuncu yüzyıl da yine Şiîler arasında gaybette olduğuna ve tüm insanlığa rehberlik etmek üzere bir gün yeniden ortaya çıkacağına inanılan gizli imam Muhammed b. el-Hasan'ın dönüşüne dair bu tür iddialara sahne olmuştur. Bu çalışmada Şiâ içerisinde ortaya çıkmış üç alt grup olan Nusayrîler, Dürzîler ile Bâbî ve Bahâîler’in ricʿat doktrinine yükledikleri anlam incelenmektedir. İlk ikisi eş zamanlı olarak onuncu yüzyılda, Bâbî ve Bahâîler ise on dokuzuncu yüzyılda ortaya çıkmıştır. Ricʿat doktrinine yaklaşımda bâb kavramının aracılık görevini üstlendiğini ifade etmek gerekir. Nusayrî fırkasının kurucusu Muhammed b. Nusayr en-Nemîrî (ö. 270/883), kendisini on birinci ve on ikinci imama açılan kapı olarak ilan ederek ricʿat doktrinine ezber bozan bir yaklaşım ortaya koymuştur. Buna ilaveten, tanrının ruhunun Hz. Ali’nin bedeninde zuhur ettiği, sonrasında da bu ruhun on ikinci imama gelinceye kadar imamların bedenlerine intikal ettiği inancı yayılmıştır. Dürzîler bâb kavramından ziyade doğrudan Hakim Biemrillah’ın ulûhiyyetine odaklanmışlardır. Bâbî ve Bahâîler ise bâb kavramı temel olmak üzere mehdilik ve yeni bir din olma iddiasıyla ricʿat doktrinini te’vil etmişlerdir. Özellikle Nusayrî ve Dürzîler ricʿat inanışını yorumlayarak bunu hulûl ve tenasühe dönüştürmüşlerdir. Bâbî ve Bahâîler ise nübüvvet vazifesinin Hz. Muhammed ile son bulduğu inanışını reddederek ricʿat anlayışını nübüvvete dönüştürmüşlerdir. Böylece onlar, önceki dinlerin hükümlerini ortadan kaldıran yeni bir din olma iddiasında bulunmaktadırlar. Bu çalışmanın amacı, Şiîlik içerisinden neş’et ederek ortaya çıkmış yukarda adı geçen mezheplerin ricʿat doktrinine nasıl yaklaştıklarını ve bu olguyu ne olarak yorumladıklarını ortaya koymaktır. (shrink)

One of the issues of discussion between Ahl al-Sunnah and the Mu‛tazila, who differ in many issues, is the relationship between divine command and divine will. Among those who express their opinion on is the Ash‛arī theologian Salmān al-Nīsābūrī. The author, who first cites his sect’s approach on this issue and then explains that Mu‛tazila’s contrary view, adopted the view that the belief, which follows as worship and good deeds commanded by Allah will be the same from his servants. In (...) this matter he basically elaborates three arguments the Mu‛tazila. He states that they build the first of these proofs on the impossibility of the commandment and the will being in a separate direction, and secondly on the fact that the desire for evil is bad. Finally, he adds that they bring evidence from the verses which translates as Allah desires the good of his servants and doesn’t intend his evil deeds. Nīsābūrī, doesn’t pass on these Mu‛tazilite proofs with an immediate answer, but also puts on his agenda possible other objections to those answers that he is giving. He makes the debate very comprehensive, especially on the first evidence he attributes to them. In this sense, he tries to refute the Mu‛tazila argument that the ruler cannot have a will contrary to what he ordered, based on some other rulers who would not want their orders to be fulfilled. Nīsābūrī, who cites some other objections on this issue, states that while there are claims regarding the necessity of order-will harmony, it isn’t consistent that these claimants develop their objections to the examples that show the opposite of their views. In other words, he says that these regarding cases invalidate Mu‛tazila’s claim of necessity. Nīsābūrī includes abrogation in the later stages of the debate and argues that abrogation, which means the abolition of a decree, hits a blow to their understanding of the necessity of order-will. The author also takes objections to his agenda and responds to them. He also examines Mu‛tazila’s approach on the content that if the will is contrary to the order, the rebel and the submissive will be confused, so they must be compatible. Since this claim confirms the meaning that the unbelievers obey Allah’s will with their blasphemy, he makes explanations that obedience will be achieved by order, not by will. On the other hand, the author tries to bind his interlocutors by emphasizing that there’s no room for discussion when it is seen at the relevant verses and seen that Allah doesn’t wish (some) unbelievers to believe. Nīsābūrī, also examines the argument made by Mu‛tazila as to the necessity of conformity between divine command and divine will, that wishing for evil is also evil. Nīsābūrī, who makes relatively more concise explanations on this subject, pointing to the source of this evidence and stating that it is reached from the realm of the perceptible (qiyas bi’l-shāhid). Then, he makes some explanations that the visible realm and the invisible realm cannot be evaluated in the same way and draws attention to the fact that Allah’s being unwise isn’t inferred from the worldly affairs that are happening against Muslims. Nīsābūrī also deals with Mu‛tazila’s evidence for the harmony of divine will and divine order through verses stating that Allah wouldn’t wish his servants to harm. At this stage, he makes comments that the relevant verses are suitable to be evaluated in another way. For this, sometimes makes linguistic explanations, sometimes refers to the content of other verses, and sometimes points to the meaning of the verse used as the evidence. In all of them, he ultimately tries to show that the verses raised by Mu‛tazila do not support their claim. While the author refutes those evidences, he also points out the problems that may arise if the view defended by Mu‛tazila would accepted. In this sense, Nīsābūrī points out that this view will also mean the occurrence of deeds that Allah does not want, and this would bring harm to the divine judgement. As a result, Nīsābūrī underlines that at least Allah’s order towards His servants, whom He knows won’t believe, isn’t in the same direction. (shrink)

Imām Māturīdī, who is one of the symbolic names of Ahl as-Sunnah kalām and draws attention with his original ideas and striking determinations, revealed his views regarding kalām in his works called Kitāb al-tawhīd and Ta’wīlāt. Although the first one is in the field of kalām and the other is in the field of tafsīr, the second one has gained the identity of a work in which he declared many theological views. One of the theological issues in which his tafsīr (...) is the primary authority is the imamate and accordingly the companions. The Shīʿa’s making the imamate a part of the Islamic belief system and the takfı̄r of companions, who have a key role in this matter, paved the way for Ahl as-Sunnah theologians to put this issue on their agenda, so the issue has now become a matter of belief in its relevant dimension. The imagination of the companions, which took its place as a sub-topic of the imamate issue in the theological field, also entered the works of the theologians who expressed their views in this field, and a structure was formed that would respond to the perceptions of the Shīʿa, some other theological sects and some personalities that demean companions. Imām Māturīdī, who is undoubtedly one of the most important stones of Ahl as-Sunnah, also explained the subject with different dimensions and made statements that placed the companions in the position they deserved. Although Māturīdī did not reveal the concept of imamate and, accordingly, the companions in his theological work, he made some suggestions. He made important explanations on this issue in his tafsīr. The theologians, in their works in this field, highlighted the issues related to the companions, and whatever issues they touched on this matter, he often mentioned them in his tafsīr. Although there are partial differences in the subjects that Imām Māturı̄dı̄ concentrates on or comes into contact with due to the fact that he reveals his views mostly in his work of tafsīr rather than theology, the results he reached overlapped with the theologians. Imām Māturı̄dı̄ made explanations on the subject that can be grouped under headings such as the superior characteristics of the companions, the attitude to be developed towards them, the answer to the Shiite perception of the companions, the claims of conflict and struggles among the companions, and finally, evaluating them in accordance with their positions. Among these, the second title was mostly usūl-i fiqh, the last one was almost entirely tafsīr, while the others were subjects that were dealt with intensively in kalām. In this study, Imām Māturīdī’s vision of the companions will be revealed and what the companions mean in the mind and heart of an Islamic scholar who never neglected the mind and gave it great importance will be revealed. (shrink)

Günahın, imanı ve diğer salih amelleri boşa çıkarmayacağı hususunda birleşen Ehl-i sünnet âlimleri, irtidadından sonra yeniden İslâm’a dönen kişinin ilk Müslümanlık devresinde işlemiş olduğu amellerin durumu hakkında görüş ayrılığına düşmüşlerdir. Genel anlamda Hanefî/Mâtürîdîler doğrudan irtidad ile o amellerin boşa çıkacağını savunurken, Şâfiî/Eş’arîler ise bunun için ayrıca riddet üzere ölümü şart koşmuşlar, tek başına irtidad ile kişinin önceki amellerinin zayi olmayacağını ileri sürmüşlerdir. Kelâm, fıkıh ve usûl gibi ilimlerle ilişkisi bulunan bu meselede kapsamlı yorumlar daha çok tefsirlerde kendisine yer bulmuştur. Burada (...) Hanefî/Mâtürîdîler, sadece irtidad üzerinden amellerin boşa gideceğinden bahseden Mâide suresi 5/5. ayetini; Şâfiî/Eş’arîler ise bu boşa gitmeyi riddet üzere ölüm haline bağlayan Bakara suresi 2/217. ayetini esas almıştır. Taraflar, birbirlerine karşı ilgili ayetler üzerinden farklı istidlallerde bulunmuş, muhtelif cevaplar vermişlerdir. Bunların içerisinde en esaslı ihtilaf noktasını ise usul tabiriyle mutlak olan ilk ayetin mukayyed konumda bulunan ikinci ayete haml edilip edilmeyeceği meselesi teşkil etmiştir. Hanefî/Mâtürîdîler ilgili ayetler özelinde mutlakın mukayyede hamil şartlarının oluşmadığı düşüncesiyle bu işleme karşı çıkarken, bu konuda daha esnek tavır alan Şâfiî/Eş’arîler ise oluşan şartlar çerçevesinde bu hamil işlemine onay vermiş, buna bağlı olarak da ilgili görüşlerine ulaşmışlardır. Taraflar, ilgili ayetleri değerlendirirken, açıklamalarını, daha çok tertip itibariyle önce gelen ve mukayyed konumda bulunan Bakara suresi 2/217. ayetinin izahında getirmişlerdir. Şâfiî/Eş’arî ilim ehli zaten ilgili ayeti temel aldıkları için onların konuyu inceledikleri yerin bu ilahi kelamın tefsiri olması gayet anlaşılabilir bir husustur. Hanefî/Mâtürîdî zevat ise, daha çok Şâfiî/Eş’arîlerin ayete yükledikleri manaya cevap vermek amacıyla konuyu burada işlemişlerdir. Şâfiî/Eş’arîler, mutlakı mukayyede haml etmelerinin bir gereği olarak konuyla ilgili iki ayetten, Bakara suresi 2/217’yi esas alarak hükümlerini bunun üzerine bina etmişler ve aslında tek ayeti kıstas kabul etmişlerdir. Buna karşılık Hanefî/Mâtürîdîler ise, ilgili iki ayet özelinde mutlakın mukayyede hamil şartlarının gerçekleşmediği iddiasıyla onların her ikisinden ayrı ayrı hüküm çıkarmışlardır. Bu çerçevede ilk ayetten, irtidad üzere ölümün, ebedi hüsranı gerektirmesi, ikinci ayetten ise irtidadın mutlak şekilde amelleri zayi etmesi sonucuna ulaşmışlardır. Burada iki mezhep arasındaki ayrılığın en tipik semeresi, kişinin Müslüman iken yerine getirdiği örneğin hac ibadetini, irtidad sonrası İslâm’a döndüğünde yeniden yapıp yapmayacağı konusunda ortaya çıkmaktadır. Amellerin ancak irtidad üzere ölümle zayi olacağını düşünen Şâfiî/Eş’arîler yeniden hacca gitmeyi gerekli görmezken, ölüm gerçekleşmese de irtidad ile amellerin doğrudan zayi olacağını düşünen Hanefî/Mâtürîdîler ise ilgili kişiyi hac ile sorumlu tutmaktadır. İşte bu çalışmada tarafların savundukları görüşün temel fikri çerçevesi ile muhaliflerine ne tür eleştiriler getirdikleri arka planın izah edilmesine gayret edilecektir. (shrink)

The absence of one single religious authority for the whole Muslim community in Britain results in the emergence of various religious authorities due to ethnic and sectarian differences. Muslim communities in Britain have generally been ghettoized around ethnic and sectarian identities, and thus establishing mosque and religious authority accordingly. This paper investigates what the sources of religious authority for British born young Sunnī Muslims are. The data was gathered via an ethnographic research made in Leeds, one of the most cosmopolitan (...) cities of Britain, interviewing young Sunnī British Muslims who are between 18 and 30 years old. The main aim of this study is to reflect on how and where these young Muslims get religious advice for their daily religious lives. This paper presents the preferences of the informants in seeking religious authority in the context of Britain. It is particularly significant to discover the orientation of British born Muslims from that aspect. Based on the preferences of young Sunnī Muslims in searching religious authority in Leeds, this paper initially introduces four mosque imāms, who lie at the centre of religious authority for ordinary Muslims. By dealing with them, I expose the role of mosque imāms in the life of Sunnī Muslims in Britain. The types of the questions raised by the mosque attendees and their methods in approaching the imāms are reported while each imām’s profile is examined. Then, I focus on two famous figures who issue religious rulings and have a special importance in the religious lives of Muslims in Leeds. Finally, the Internet is examined as a virtual platform in seeking religious authority for ordinary Muslims living in Britain. Thus, this study offers two main results: From different sectarian orientations, such as Deobandī, Barēlwī and Jamāʿat-i Islāmī, they generally admit that following a school of law (Ḥanafī, Mālikī, Shāfiʿī, and Ḥanbalī) in current is essential for a lay person. Therefore, the tendency among them in seeking religious guidance initially starts from local mosque imāms, and then widened with more expert ʿulamāʾ repudiated across their ethnic and sectarian oriented communities. (shrink)

Felsefe metinlerinde kavramların erek kültüre aktarılmasıyla ilgili gerçekleştirilen farklı yorum ve yanlışlıklar, ahlak ve hukuk alanlarında küçük hataların büyük anlaşılmazlıklara yol açabilmesi sebebiyle, dikkat edilmesi gereken önemli bir husustur. Felsefe metinlerinin güçlüğü ve açık uçluluğundan dolayı yaşanan aktarım sorunlarını en aza indirgeyebilmek için hem kavramsal ilişkiler hem de kültürel perspektifler dikkate alınmalıdır. Bu amaçla disiplinlerarası nitelikteki çalışmamızda, felsefe metinlerinin nitelikleri ortaya konularak diğer metin türlerinden farkları vurgulanmıştır. Akabinde felsefe alanındaki çeviri faaliyetleri sürecinde, felsefî kavramların erek kültüre işlevsel bir biçimde aktarılabilmesinin (...) imkânları ve yolları ayrıca irdelenmiştir. Bu çerçevede, Aristoteles’in “adalet” kavramı örneğinde, felsefe alanında kaynak kültürdeki kavramların erek kültürde karşılık bulması açısından ortaya çıkan sorunlara işaret edilmiş ve okurun yazara götürülmesini esas alan bakış açısı doğrultusunda felsefe metinlerinin işlevsel çevrisinin imkânı üzerinde durulmuştur. (shrink)

al-Qurṭubī (d. 671/1273) was a scholar of tafsīr, ḥadīth and fiqh. He experienced both Western and Eastern civilizations in the geography of Andalusia and Egypt, respectively. In his famous Tafsīr called al-Jâmi li-Aḥkâm al-Qur’ān, al-Qurṭubī comparatively explained and interpreted all legal verses. Also, in addition to exploring the spesific legal rulings denoted in the Qur’ān and the Sunnah, al-Qurṭubī has largely interpreted the legal norms regarding the issues of jurisprudence. By doing this, al-Qurṭubī contributed to the formation and development of (...) a civil codification activity under a kazuistic format. The casuistic structure of the legal exegesis of the Qur’ān is anlaysed in terms of the form and content in the sample of al-Jâmi. Therefore, neither the similarity or similarity of the schools of the legal exegesis of Qur’ān and of the legal schools nor the disciplines of positive law, but their kazuistic structures, which systems they built and which interpretation methods and techniques they operated on this basis, were evaluated in terms of their original structure. In this direction, the article emphasizes that the casuistic structure of the legal exegesis of Qur’ān is established on and by the Prophet’s sayings and practices. Although, it has been observed that it is a unique tradition, both as form and content, and that the interpretation means are identified with its own unique structure, it has been concluded that the casuistic method is not one of the fundamental elements of both this tradition and Islamic legal thought. This means that the casuistic method is always a tool that can be changed and transformed according to the conditions of time and space.Summary: As it is stated in al-Isrāʾ 17/106: “And (it is) a Qur’ān which we have separated (by intervals) that you might recite it to the people over a prolonged period. And we have sent it down progressive.”, the Qur’ān is revelaed in about twenty-three years by taking into consideration the sociocultural positions of its interlocutors. The Prophet Muḥammad explained the Qur’ān by the virtue of the ayah: “(We sent them) with clear proofs and written ordinances. And We revealed to you the message (i.e. that you may make clear to the people what was sent down to them and that they might give thought.” (an-Naḥl 16/44). Of course, there is no subject integrity in this Qurānic chronology-which also reflects life. As a matter of fact, the issues related to individual and society have been independently analyzed by a casuistic/case-based method and ruled in accordance with the intention of Allāh. It can be seen that the ayahs “They ask you about wine and gambling. Say, ‘In them is great sin and (yet, some) benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess (beyond needs).’ Thus Allāh makes clear to you the verses (of revelation) that you might give thought.” (al-Baqara 2/219) and other ayahs such as (al-Baqara 2/186; al-Nisāʾ 4/176; al-Anfāl 8/1) reflect the casuistic method in terms of form and content. This can also be exemplified by the Sunna. For example, when the question “Is it permissible to perform ablutions with sea water?” was posed to Messenger of Allāh. He said that “It’s water is clean and his dead (fish) are lawful “(Abū Dāwūd, “Ṭaḥāra”, 41). By this answer, the Prophet Muḥammad indeed ruled and established a general rule.It can be said that this early example table formed the basis of the legal exegesis of the Qur’ān in terms of origin, source and application, and that its shape and content are often immanent in the examples it contains. In this article, based on the prophetic period, the legal exegesis of the Qur’ān and casuistic structure has been studied with an analytical and critical approach. Again, because the casuistic method is one of the universal concepts of east-west science and cultural life, an interdisciplinary approach was exhibited in this study. The roots of the casuistic method date back to 5000 BC and the legal systems of the society and states of antiquity are examined from this method. This method is chosen and used in the legal exegesis of the Qur’ān. However, this study does not analyse the sameness or the similarity of the legal exegesis of the Qur’ān and the legal schools nor the positive law disciplines, but the casuistic structures used by these, the systems they have built on this basis and the interpretation methods and techniques they have been used and analyzed in terms of their originality.In effect, the article embodies the Qur’ānic exegesis called al-Jâmi li-Aḥkâm al-Qur’ān by al-Qurṭubī (d. 671/1273), a scholar of tafsīr, ḥadīth and fiqh. In addition to the works of the aḥkām al-Qur’āns, which deal with the interpretation of the ayahs related to the subjects of ʿibādāt, muʿāmalāt ve ʿuḳūbāt, many other works have been used in parallel with the development of the legal exegesis of the Qur’ān. al-Qurṭubī, who comparingly explained the legal verses in his tafsīr, investigated the aspects of the Qur’ān and Sunna that indicate the aḥkām, generally interpreted the existing legal norms within the framework of evidence and introduced his own opinions and etasblished his ijtihād. Thus, he benefited from the tafsīr accumulation and contributed to the formation and development of a civil legalization activity with casuistic format. As a matter of fact, the casuistic/case-based method has been used as a codification/tadwīn technique by Western and Eastern legal disciplines and systems. The casuistic method covers both concrete event and abstract ruling methods. In the casuistic method, which is fact-based event, the laws are organized according to all possible events that can be experienced. On the other hand, the abstract method, which is defined as the abstract ruling method, aims to organize the laws in a general and abstract framework. In the article, it is stated that the legal exegesis of the Qur’ān contains both concrete and abstract dimensions in its own way. It has been emphasized that the legal exegesis of the Qur’ān is based on divine revelation (waḥy) and that it is separated from human law as its origin and source, and that this feature is its most faithful characteristic. On this basis, the legal exegesis of the Qur’ān is a separate scholarly tradition and has its own definition, subject and purpose. Its original structure and function have been noted. As a matter of fact, the subject and purpose of the legal exegesis of the Qur’ān always require the tafsīr and taʾwīl of the legal verses having regard to the Qur’ān and Sunna. It is also necessary for the purpose of investigating the ways in which nuṣūṣ (an explicit statement upon which a ruling is based) can refer to the provisions and to resolve the issues related to individuals and society. As a matter of fact, the legal verses function as a guide for humanity until the day of judgment as the inspiration for religious-legal matters; they contain the content and provisions that offer happiness in the two worlds. (shrink)

In earlier work we have described how computer algebra may be used to derive composite rate laws for complete systems of equations, using the mathematical technique of Gröbner Bases (Bennett, Davenport and Sauro, 1988). Such composite rate laws may then be fitted to experimental data to yield estimates of kinetic parameters.Recently we have been investigating the practical application of this methodology to the estimation of kinetic parameters for the closed two enzyme system of aspartate aminotransferase (AAT) and malate dehydrogenase (MDH) (...) (Fisher 1990a; Fisher 1990b; Bennett and Fisher, 1990). (shrink)

Background It is unclear what the consequences would be if nurses were unwilling to provide care services that require sacrifice during times of crisis. However, identifying nurses’ experiences of care involving sacrifice in these situations is crucial for improving nurses’ well-being and, consequently, the quality of patient care. Aim To describe the altruistic experiences of nurses affected by the earthquake centered in Kahramanmaraş, recorded as the disaster of the century in Turkey. Design Qualitative research design, phenomenological type. Methods The research (...) was conducted between November 2023 and October 2024 with 17 nurses who worked in the 6 February 2023 earthquake, following institutional permission and ethics committee approval. Data were collected using face-to-face semi-structured interview method. Phenomenological analysis was used to analyze data. Ethical considerations Approval was obtained from the institutional (E-12472141-604.01-235032340) and ethics review boards (E-13562490-050.01.04-436203), and informed consent was obtained from the participants. Results The majority of participants were female and had a bachelor’s degree. The average years of experience in profession was 7.82 and 94.12% worked in a hospital that was damaged by earthquake. Four main themes were identified, comprising 20 sub-themes reflecting altruistic experiences of nurses providing care to earthquake victims: (i) The lifesaving mission; (ii) The light of altruistic care; (iii) The weight of altruistic care; and (iv) Balancing acts: the challenge of professional and personal life. Conclusion Study results highlight the experiences of nurses providing altruistic care after earthquake, revealing natural burdens and benefits that come with their professional commitment. Implications in practice Developing nurses’ disaster preparedness, resilience, and psychosocial support is essential for strengthening nursing services in future crises. Comprehensive policies and disaster nursing programs are needed to ensure safe work environments and sustainable healthcare systems. Understanding these phenomena requires a comprehensive examination of the psychological and practical consequences of such commitment, which necessitates further research. (shrink)