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Copyright of Erciyes Akademi is the property of Erciyes Universitesi Sosyal Bilimler Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the realm of manuscript studies, one of the crucial issues pertains to the determination of authorship attribution. During periods when works were duplicated through transcription, challenges arose when authorial information was not explicitly recorded, leading to situations where copyists, biographical, and bibliographical works attributed the same piece to different names. Such circumstances not only complicated author identification but also occasionally gave rise to widespread errors. This study focuses on the 'Alāka text, a prominent work in the field of rhetoric ('ilm al-bayān), serving as an exemplar of this attribution problem. Traditionally ascribed to Mahmoud b. Abdullah al-Antākī (d. 1161/1747), the authorship of the 'Alāka text has not been subjected to substantial scrutiny. Contrary to the prevailing consensus, this study undertakes an examination of the authorship of the 'Alāka text, positing that it does not belong to al-Antākī but rather to his contemporary, Mehmed al-Sobicevī (d. 1161/1748). Consequently, this paper aims to explore and evaluate the issue, considering both individuals' attribution to the work. Multiple pieces of evidence and sources have been utilized to potentially identify the correct author. These include aligning historical data mentioned in the text with the lives of probable authors, identifying self-references in the works of potential authors, analyzing the writing style of the author, utilizing multiple identified copies of the work, seeking information on the author in commentaries, annotations, and related works, and consulting library catalogs, biographical, and bibliographical works. The investigation revealed that some copies attribute the work to Mahmoud al-Antākī, the evidence supporting this is primarily found in certain completion records. On the other hand, Ibn Karatepeli Huseyin b. Mustafa al-Aydīnī (d. 1191/1777), Seyyid Hafız al-Sirozī (d. 1269/1852), Bağdatlı İsmail Pasha (d. 1920), Bursalı Mehmed Tahir (d. 1925) and Ömer Rızâ Kehhâle (d. 1987) also attributed the text 'Alāka to al-Antākī. However, when the copyright date of the work and the place where it was copyrighted are examined, no presumption has been reached indicating that the author is al-Antākī. Therefore, the work's attributed to him is limited to the few sources mentioned above. Most of these sources belong to recent periods. Those who attribute the work to al- Antākī either did not see the copies bearing the name of al-Sobicevī or were under the influence of Ibn Karatepeli, who was one of those who attributed the work to al-Antākī. In addition, Muhammad Rāgib al-Halabī (d. 1370/1951), who grew up in Aleppo and was a member of the Ridāiyye madrasah where al-Antākī was also a teacher, did not mention 'Alāka, although he was the person who gave the most detailed information about al- Antākī's life. As in al-Antākī, the author's name is mentioned as Mehmed al-Sobicevī in many copies of 'Alāka. In addition, al-Sobicevī, in his work named Mirsādu'l-hādī, mentions the existence of a work he wrote on the science of elucidate, which includes the subject of 'Alāka. It has been determined that the work he mentioned is the famous 'Alāka text. A student of al-Sobicevi who copied the text 'Alāka attributed 'Alāka to him. The copyright of the work and the place where it was written are associated with the life of al-Sobicevī. In the commentary of Bekir b. Ahmad al-Mantaşawī (d. after 1149/1736), the student of the author who was one of the commentators on the subject, there are signs indicating that the author is al-Sobicevī. The text of 'Alāka is partially similar to al-Sobicevī's works in terms of language and style. Also, one of the commentators of 'Alāka, Muhammad b. Mustafa al-Kalbasānī (d. after 1184/1771) attributed the work to al-Sobicevī. As a result, when the proportion of the work is evaluated for both individuals, it is seen that Mehmed al-Sobicevī's name comes to the fore. In other words, the source and evidence citing the attribution of the work to Mahmoud al-Antākī are not seen as strong as the sources and evidence proving the attribution of the work to Mehmed al-Sobicevī. Therefore, it is highly probable that the author of the text is Mehmed al-Sobicevī. The method used in this study was comparison and analysis. Manuscript and printed sources were used in the preparation of the research. [ABSTRACT FROM AUTHOR]

This text attempts to analyze the competition for the leadership role in the young Bábí religious community after the execution of their leader, Báb (1819–1850). With the elimination of many leaders, a small group stood out who were willing to replace the absent leader. Two preferences arose within the Babi community: forceful and pacifist. Motivated by the hunger to settle scores, supporters of the first option wanted to fight and reach the victory predicted in the Shiʻite tradition. The second option's followers, however, rejected all acts of violence, preferring to look at the Báb's texts, calling their worshipers to lofty ideals as a method of luring other people to the new religion. Presently, after the sentencing to punishment of the Prophet Báb, several people emerged among the former Shiʻites' group who made claims to authority in the community. Nevertheless, quite quickly, the main confrontation came down to a conflict between two outstanding personalities. Mírzá Yaḥyá Núrí (1831–1912), representing the radical trend of Babism, nicknamed Ṣubḥ-i Azal, was fighting for leadership with Mírzá Ḥusajn-'Alí Núrí (1817–1892), his half-brother, belonging to the peaceful Bábí party. This article describing the rivalry between two relatives for the leadership position also allows us to see the process of writing down, codifying and spreading the young Bayán religion. [ABSTRACT FROM AUTHOR]

Bayan Village on Lombok Island is a tourist village that preserves the traditions of the Sasak-Bayan tribe. The potential of this village lies in the agricultural sector and local products. However, earthquakes and the COVID-19 pandemic have hindered the village's development. Therefore, rural area planning is needed for sustainable development. One aspect being developed is homestays, although their current use is limited to special interest tourism (research). This study aims to explore the constraints and potential of homestays in the development of Desa Bayan. The research findings show various homestay types with different designs, but they still preserve local traditions. This study also suggests the importance of considering local wisdom and cultural preservation in the development of this village. Thus, this research contributes to developing a tourist village in Desa Bayan, North Lombok, West Nusa Tenggara.

The purpose of the work is to investigate the dynamics of the folklore-jazz direction in the competition-festival movement of the accordion-fabulist art of the first quarter of the 21st century and to determine promising ways of development of folklore and jazz in modern musical content. The research methodology is based on the use of musicological, comparative, chronological and systematic methods, which allowed to analyse the cultural and artistic trajectories of the folklore-jazz direction in the competitions and festivals of accordion and legend art of the first quarter of the 21st century. Scientific novelty. For the first time, a scientific investigation of the competition-festival movement was carried out on its own practical example, namely participation in international competitions and festivals of the first quarter of the 21st century. The importance of the artistic content of the competition-festival environment on the performing and composing creativity of the participants of the artistic Olympia is considered. New, relevant ideas are offered to expand the creative horizons of performance and composition skills in mixing and synthesising folklore and jazz. Conclusions. The global perception of the folk-jazz direction in the competition-festival movement of the accordionfabulous art of the first quarter of the 21st century emphasises our opinion that the huge spectrum of musical diversity allows to find new creative solutions, to make modern interpretive explorations of different styles through the creation of author's content, the introduction of revolutionary modern stylistic innovations in arranging and harmonising, experimenting and combining the latest conceptual solutions in improving the instrumentation and introducing new technical quality standards in the manufacture and updating of instruments. [ABSTRACT FROM AUTHOR]

In the article are reflected the main aspects of the creative activity of our contemporary – Veaceslav Alexandrovich Gordzei, Emeritus Man in the Arts, composer and professor at the Russian Folk Instruments Department at the Tiraspol Arts Institute. For the first time, several important data about the creative biography of the musician are presented in the article.

The knowledge of "waqf-ibtidā" has the privilege of examining the Holy Qur'an in terms of both language and meaning. The linguistic and semantic dimension of the Qur'an has ensured that the linguistic explanations and the meaning appreciations in line with these explanations constitute a certain amount in the works of "waqf-ibtidā". As a matter of fact, the scholars of "waqf-ibtidā" tried to reveal what kind of wordmeaning relations existed between the sentences that make up the Qur'anic verses, and accordingly, they divided the places of waqf into certain parts in terms of their suitability for waqf. Although the language-centred analyses carried out to determine these issues mostly focused on the parsing relations that determine the position within the sentence, which is within the field of interest of the science of nahw, explanations that carry the issue to a more literary ground and endeavour to capture deep word-meaning connections between sentences and from this point of view, pointing to the existence of different possibilities in terms of waqf have also been put forward. One of the issues mentioned within the scope of the literary aspect of language is the phenomenon of isti'nāf. The phenomenon of isti'nāf, which expresses that the sentence is independent and detached from its antecedent, has been discussed in language and literature books under the title of "fasl-wasl" and in the context of the phenomenon of "qat'". In the explanations put forward in this framework, some of the sentences included in the scope of isti'nāf have been evaluated in the sense that a certain connection has occurred depending on a predetermined question posed by the previous sentence in the mind. Over time, these evaluations led to a binary division of isti'nāf as "isti'nāf al-nahwī" and "isti'nāf al-bayānī". Sentences that do not have any verbal or semantic connection with the preceding sentence are called "isti'nāf al-nahwī", and those that do not have a verbal connection but have a semantic connection with the preceding sentence through the predetermined question formed by the previous sentence in the mind are expressed as "isti'nāf al-bayānī". The explanations, which are put forward within the scope of the phenomenon of isti'nāf in language and rhetoric studies and which result in the aforementioned binary division, have also found a place in other branches of science, especially in tafsīr literature. In this context, Zamakhshari's explanations on isti'nāf and the commentaries and explanations on these explanations by later scholars contributed to the clarification of the theoretical aspect of the phenomenon of isti'nāf in general and "isti'nāf al-bayānī" in particular. As for the scholars of "waqf-ibtidā", while examining the places of waqf and their suitability for waqf, they mostly focused on the relations of intra-sentence parsing and did not try to carry the issue to a literary ground. In the founding texts of the field of "waqf-ibtidā" by scholars such as Ibn al-Anbārī (d. 328/940), Abū Jaʿfar al-Nahhās (d. 338/950), and Abū 'Amr al-Dānī (d. 444/1053), as well as in the texts of scholars such as Ibn al-Ghazzāl (d. 516/1123) and Muḥammad b. Tayfūr al-Sajāwandī (d. 560/1165), who prioritised practical knowledge about the provisions of waqf places and did not go much in the way of linguistic justification in doing so. In the texts of scholars such as Ibn al-Ghazzāl and Tayfūr al-Sajāwandī, the subject was not subjected to literary explanation. However, unlike these scholars, al-Ushmūnī (d.1100/1690) directly mentions the phenomenon of "isti'nāf al-bayānī" and uses it as a means of explanation in his explanations of the places and rulings of waqf. This not only shows that al-Ushmūnī gave a literary perspective to the knowledge of "waqf-ibtidā", but also shows that he partially benefited from the scientific results of the language and literary studies of "waqf-ibtidā" literature. Likewise, this situation shows that the later texts on "waqf-ibtidā" did not content themselves with the mere repetition of the information in the founding texts, but also undertook an obligation to carry the development in language and rhetoric thought to the field of "waqf-ibtidā". For this reason, this article will first analyse the term "isti'nāf al-bayānī" at the level of its dictionary and terminological meanings, then it will touch upon the nature of the mention of "isti'nāf al-bayānī" in the tradition of Islamic thought, especially in the fields of language, rhetoric and tafsīr, and finally it will try to discover the aspect reflected in the explanations of the scholars of "waqf-ibtidā". [ABSTRACT FROM AUTHOR]

This text attempts to analyze the competition for the leadership role in the young Bábí religious community after the execution of their leader, Báb (1819–1850). With the elimination of many leaders, a small group stood out who were willing to replace the absent leader. Two preferences arose within the Babi community: forceful and pacifist. Motivated by the hunger to settle scores, supporters of the first option wanted to fight and reach the victory predicted in the Shiʻite tradition. The second option’s followers, however, rejected all acts of violence, preferring to look at the Báb’s texts, calling their worshipers to lofty ideals as a method of luring other people to the new religion. Presently, after the sentencing to punishment of the Prophet Báb, several people emerged among the former Shiʻites’ group who made claims to authority in the community. Nevertheless, quite quickly, the main confrontation came down to a conflict between two outstanding personalities. Mírzá Yaḥyá Núrí (1831–1912), representing the radical trend of Babism, nicknamed Ṣubḥ-i Azal, was fighting for leadership with Mírzá Ḥusajn-‘Alí Núrí (1817–1892), his half-brother, belonging to the peaceful Bábí party. This article describing the rivalry between two relatives for the leadership position also allows us to see the process of writing down, codifying and spreading the young Bayán religion.

This article aims to examine the hadiths used by the majority of scholars from the perspective of the emergence of hadiths to be used as bayan of the Koran in the inheritance of kalalah by conducting a literature review of ushul fiqh works, interpretations and explanations of hadiths. This is based on the decisions of several religious courts in Indonesia which stipulate that the existence of daughters hinders siblings from obtaining inheritance. This ruling is different from fiqh which in no way makes having a daughter hinder siblings from obtaining an inheritance based on the hadith used in interpreting the Koran. The results of this study show that consideration of the time of appearance (wurud) of hadith has become the practice of Sunni scholars in legal istinbath, but is not applied to the function of bayan of the Koran. While the Prophet made legal decisions based on the verses of the Koran that had been revealed to him. On the other hand, it can be seen that the inheritance system built by the Qur'an is carried out gradually in four stages with the revelation of verses within a span of six years, each of which stipulates certain aspects of inheritance law. The use of these hadiths is seen as inappropriate because the hadiths have lost the spirit of renewal that the Qur'an has made. The context of the verses that were revealed later was different from the verses that were revealed earlier. The hadith is only appropriate to use as bayan verses 11 and 12 of sura al-Nisa' which explain their respective parts, not to explain the meaning of kalalah. Abstrak: Artikel ini bertujuan untuk menelaah hadis yang digunakan oleh jumhur ulama dari sisi pertimbangan waktu munculnya hadis untuk digunakan sebagai bayan Alquran dalam kewarisan kalalah dengan melakukan telaah literatur dari karya-karya ushul fiqh, tafsir dan syarah hadis. Hal ini didasari adanya putusan beberapa pengadilan agama di Indonesia yang menetapkan keberadaan anak perempuan menghalangi saudara dalam memperoleh warisan. Putusan ini berbeda dengan fikih yang sama sekali tidak menjadikan adanya anak perempuan menghambat saudara dalam memperoleh warisan berdasarkan hadis yang digunakan dalam menafsirkan Alquran. Hasil telaahan tersebut memperlihatkan bahwa pertimbangan waktu kemunculan (wurud) hadis telah menjadi praktik ulama Sunni dalam istinbath hukum, tetapi tidak diterapkan untuk fungsi bayan Alquran. Sementara Nabi membuat keputusan-keputusan hukum didasarkan atas ayat Alquran yang telah diturunkan kepada beliau. Di sisi lain, terlihat bahwa sistem kewarisan yang dibangun Alquran dilakukan secara gradual dalam empat tahap dengan turunnya ayat dalam rentang waktu enam tahun yang masing-masingnya menetapkan aspek-aspek tertentu hukum kewarisan. Penggunaan hadis-hadis tersebut oleh jumhur ulama dipandang tidak tepat karena hadis-hadis telah kehilangan semangat pembaruan yang telah dibuat Alquran. Konteks ayat yang turun kemudian telah berbeda dengan ayat yang turun terlebih dahulu. Hadis tersebut hanya tepat digunakan sebagai bayan ayat 11 dan 12 surat al-Nisa’ yang menjelaskan bagian masing-masing, tidak untuk menjelaskan makna kalalah.

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Erciyes Akademi is the property of Erciyes Universitesi Sosyal Bilimler Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The words used for addressing are one of the most basic language elements of daily social life. For a healthy communication, first of all, it is necessary to choose the right addressing expression. When expressions that are not suitable for the addressee and the environment, often purpose of the communication take a backseat. In addition to this, the use of address expressions and gender-declaring words interchangeably poses a problem. In recent years, verbal or written reactions have been shown on social media, websites and among the public to the use of the word lady when addressing or talking about women. However, in order to give a scientific direction to the discussions, it has become a necessity to deal with the subject with an academic examination. In this study, under the leadership of male-female (kadın-erkek) and mr.-mrs./miss (baybayan) words, the dictionary definitions and usage purposes of words expressing gender or address such as boy-girl (oğlan-kız), gentleman-lady (bey-hanım), gentleman-lady (beyefendi-hanımefendi), female (dişi), slang word for woman (karı), guy, hatun, virility-maiden were evaluated; the correct use of words is explained with examples. As a result of the evaluation, it has been concluded that the above-mentioned words have changed depending on the purpose of addressing or specifying gender. [ABSTRACT FROM AUTHOR]

The final years of the Mongol conquest of Song China, 1276 to 1279, were intensely eventful and fateful. In this short span of time the Song lost three emperors and all of its territory, and the largest land-based empire the world has ever known reached its fullest extent in the wake of a massive battle on the seas off the coast of Guangdong in March 1279. The fighting during these years was largely riparian and littoral, with Song and Mongol (Yuan) warships engaging in intense clashes and suffering horrendous casualties. The Song resistance movement that developed after the withdrawal of the Song royal family in 1276 was valiant and dogged in its struggle against the Mongol juggernaut but ultimately ineffectual because it was waged against spectacularly superior tactics. In southern China, particularly Fujian, Guangdong, and Guangxi, the Song resistance helped Sinicize the once-largely unassimilated and isolated southeast, and many families to this day in the region point with pride to their valiant forebears. Sun Yat-sen was himself a successor to the Song resistance movement. [ABSTRACT FROM AUTHOR]

Taḍmīn (implication of meaning) is a very important phenomenon in the Arabic language, especially in the sciences of grammar, tafsir, rhetoric and the Qur'an. Throughout history, many scholars have given importance to this and examined it meticulously in their books, but they have not made a common definition. Different definitions have been made for each branch of science that this style is related to. For example, in syntax, taḍmīn is defined as 'to use a letter in place of another letter', in rhetoric 'to use one verb instead of another for a benefit of rhetoric or to bring two verbs closer to each other', in fiqh 'to undertake the cost of something', in poetry 'the poet takes someone else's word'. In his own poetry', in prosody it is defined as 'completing the meaning of the first couplet only with the couplet that follows'. In the works on Arabic language, rhetoric and tafsir, the style of taḍmīn is not included in an independent way, and different subjects are partially or scattered. The reason is that the art of taḍmīn is included in the sciences of syntax, declaration and badī‘. According to syntacticians, taḍmīn is the subject of the science of syntax, according to rhetoric scholars, the science of declaration and badī‘, and according to mufassirs, it is the subject of both syntax and rhetoric. Taḍmīn style, which we can briefly describe as "one word taking the place of two words" in its general meaning, has been handled by rhetoric scholars within the sciences of bayān and badī‘ because a word contains more than one meaning. While taḍmīn in the science of bayān means giving a different meaning to a word, taḍmīn in the science of badī‘ means that a poet takes the whole or a part of the couplet of another poet's poem. The taḍmīn style is important in that it conveys refinement in wording, protects the mutakallims from making mistakes while expressing his meaning, briefly explains what he wants to convey to the interlocutor outside of the usual, and that what is told contains broad meanings. The scholars of rhetoric have put forward different views on whether the style of taḍmīn is truth or majāz. They had difficulty in locating the taḍmīn. Is the taḍmīn literal or metaphorical, or somewhere in between? A group of rhetoric scholars expressed the following view: Taḍmīn is a type of truth. Because the main thing in their tradition is the use of the word in its true sense. However, without being used as an accessory, another meaning that is suitable for the original meaning can be meant. Or another word for it is appreciated. The taḍmīn is not from the point of allusion or idmar, on the contrary, it is of the kind of truth. Here, another meaning, which is in accordance with its true meaning and which is subject to it when it is meant, is aimed. The second group of rhetoric scholars is of the opinion that taḍmīn is a combination of truth and majāz. This view is based on the fact that the aforementioned word refers to its own meaning and to the meaning of the word that has been reserved with the presumption. This view belongs to the methodologists who do not stipulate that the presumption precludes the meaning of the original meaning. The third group, on the other hand, accepts taḍmīn as a part of the majāz against the truth, or as majāz al-mursal, where the concern is something other than observation. The sign of the word in the sentence is determined by black or the location where the word is derived. The meaning of the word or word before it is used is either abstract or absolute meaning. When the word leaves this absolute meaning and is transferred to a new meaning in accordance with syaq, that is, the person who hears this word, it becomes a new meaning. Accordingly, the determination of the place of taḍmīn in rhetoric is shaped according to the purpose of the wording in terms of rhetoric. In other words, determining the word according to its indication in the sentence would be the most appropriate method. According to this, taḍmīn is also related to majāz, when the original meaning is intended in the composition, and a different meaning other than the real meaning is meant. Because in taḍmīn, it is essential to mean two words with one word in terms of meaning. The style of taḍmīn is not only related to truth and majāz, but also to allusion. Because it is possible to express a different meaning in parallel with the original meaning with the word said in allusion. If both an essential and an indirect meaning occur in the composition expressed in a sentence in allusion, the situation is not different in taḍmīn. In it, two different meanings are intended with one word. In this respect, taḍmīn should not be considered different from allusion. In the taḍmīn in ‘ilm al- badī‘, rhetoric scholars shared the same opinion that quoting from a famous poet's couplet or taking into account some warnings, even if not famous, would not harm the poem. This is very important in terms of revealing the beauty and delicacy of the taḍmīn style. Although many rhetoric scholars seem to agree on naming such quotations as quotation, since citation and taḍmīn are terms that fall within the framework of legitimate quotations from the Qur'an, hadiths, prose or poetry, a clear definition has not emerged about citation and taḍmīn. did not put The main reason for this is that the Qur'an is free from poetry. Because the Qur'an is clear, it cannot be confused with poetry. [ABSTRACT FROM AUTHOR]

In this study, examples of the use of arts related to bayân and badi’ sciences, which are two important branches of rhetoric, in hadiths is discussed. Bayân is described as a science that teaches how to express a meaning with different words and methods, has its own rules, and includes arts such as comparasion, trope, metaphor and allusion. Badi’, on the other hand, is the science that examines the rules of the expression that are equipped with literary arts, to be perfect in terms of speech, reasonable in terms of meaning and harmonious. Within the scope of this science, the most mentioned literary arts in the sources are such as paronomasia, quotation, assonance, raddu al-eajuz ealaa al-sadr, pun, contrast, muqabala, mushakala, muraeat al-nazir, uslûb al-hakîm. The hadiths of the Prophet (s.a.w), which are rich in meaning, elegant in terms of expression, and concise, present uniquely beautiful examples of the use of the aforementioned literary arts. In these hadiths, the mentioned literary arts were used not as an artistic concern but rather as a method of expression. In this sense, the arts related to the science of bayân were mostly used as a means of expression to accurately, effectively and permanently communicate the given massage to the interlocutor. The literary taste and aesthetic sense of the interlocutor were also activated by the arts related to the science of badi’, which ensured that his interest and attention were kept alive. It is hoped that this study on examples of the use of these arts in the hadiths will contribute to both a better understanding of the aforementioned arts and a closer recognition of the Prophet’s literary aspect. In order not to disperse the subject of the study and not to increase its volume, care was taken to be limited to hadiths in the examples. [ABSTRACT FROM AUTHOR]

Настоящая статья посвящена изучению ранее не исследованных музыкально-критических публикаций иркутского критика начала XX в. «Баяна». Авторы рассматриваютего деятельность, продолжая развивать тему, заложенную в сибирской науке профессоромТ.А. Роменской, которая одной из первых подняла вопросы истории музыкальной критикиСибири и в том числе открыла имя Баяна. Вводятся в научный обиход его ранние публикации. Рецензии Баяна отличаются обилием профессиональной терминологии, детальныманализом оперных спектаклей и знанием контекста, сочетают информативность с критико-аналитическим компонентом, что позволяет представить оперный репертуар и ведущихсолистов иркутского театра рубежа веков. Преобладающими параметрами критики являютсяоценочный и коммуникативный. Анализ статей Баяна позволяет уточнить временные рамкиего деятельности в газете «Восточное обозрение», охватывающие трехлетний период, и доказать, что он был одним из первых профессиональных сибирских музыкальных критиков.Творчество Баяна стало значимым для последующего поколения критиков и оказало огромное влияние на развитие музыкально-критической мысли в Сибири начала XX в.

Bugün üç ana daldan oluşan belâgat ilmi oluşumunu tamamlama sürecinde çeşitli kanallardan beslenmiştir. Sistematik belâgatin teşekkülünden önce biri şair ve ediplerin diğeri ilim adamlarının temsil ettiği iki belâgat akımı bulunduğu kabul edilir. Bu makale, belâgat alanında kalem oynatmış başlıca isimlerden biri olan Ebû Osmân el-Câḥiẓ’ın (255/869) teşekkül öncesi dönemin belâgat akımları arasındaki yerini tespit etmeyi amaçlamaktadır. Araştırmada ağırlıklı olarak dokümanter analiz yöntemi kullanılacaktır. Câḥiẓ’ın belâgate dair nakil ve tespitleri sistematik belâgatin parametreleri, kategorileri ve kavramları doğrultusunda çözümlenecektir. Câḥiẓ’ın belâgat anlayışını sistematik belagatin süzgecinden geçirmekle teşekkül öncesi dönemde farklı gayelerle ele alınan belâgatin sistematik belagat içerisindeki payı ortaya çıkarılmış olacaktır. Araştırmanın diğer bir katkısı ise Câḥiẓ’ın belâgat tasavvurunu ana çizgileriyle belirlemek olacaktır. Câḥiẓ’ın belâgat tasavvurunun anlaşılması da kendine has belâgat ve beyân kavramlarının anlaşılmasını kolaylaştıracaktır. Zira Câḥiẓ, beyân adını verdiği geniş bir bildirişim çerçevesi tasarlamış ve belâgati bu tasarımın içerisinde bir alt kategori olarak ele almıştır. Belâgat bu tasarımda sözlü bildirişim vasıtasının konusudur.Özet: Belâgat adında bir disiplinin oluşması birtakım aşamalardan geçerek mümkün olmuştur. İkna edici güzel sözleri nitelemek için tedavül edilen belâgat vasfı, çeşitli çevrelerin ilgisini çekerek çeşitli vesilelerle ele alınmış ve konu üzerine birtakım düşünceler kaydedilmiştir. Söz konusu birikim ve kayıtlar sonradan sistemleşecek olan belâgat ilminin nüvesini oluşturacak birtakım esaslar ve prensipler içermektedir. Kaydedilen esaslar ve prensipler yığınına belâgat ilmi adı verilemeyeceğine göre bunlara belâgat fikri demek mümkündür. Mezkûr dönemde ortaya çıkan müstakil çalışmaların edip-şairler tarafından yazıldığı görülür. Ancak müstakil eserler telif edilmemiş olsa da dil ve din âlimleri de eserlerinde belâgat meselelerine değinmişlerdir. Belâgat ilminin beslendiği temel iki kanal olduğunu söylemek mümkündür: Bunlar şair ve ediplerin temsil ettiği edebî tenkit kanalı ve çoğunluğu din ilimleri olmak üzere çeşitli ilim dallarının bir ucundan tuttuğu diğer kanal. Edebî tenkit kanalı, tarih içerisindeki birtakım sosyal ve ilmî gelişmelerin bir mahsulüdür. Cahiliye şiiri, oluşmakta olan dilbilgisine hizmet eden bir veri kaynağı kabul edilerek yoğun bir cahiliye şiiri derleme hareketi başlamıştır. Derlenen cahiliye şiiri sadece dilbilimcilerin hizmetine sunulan bir kaynak değil, edip ve şairlerin hem inşat ettiği hem de değişmeye başlayan şiirlerine model aldıkları edebî miras olmuştur. Söz konusu yenilenmeler edip ve şairlerin eski-yeni arasında kıyaslamalar yapmasına yol açmış ve bu gelişmeler edebî tenkitte kullanılacak birtakım kıstaslara da ihtiyaç duyurmuştur. Nihayet bu tenkit faaliyetleri, içerisinde belâgat kelimesinin de bulunduğu birçok kelimeyi tedavüle sokmuştur.Din ilimleri kanadında ise belâgat, ekseriyetle i’câzu’l-Kur’an bahsinde kullanılan bir kavram olmuştur. Teolojik zeminde sürdürülen Kur’an’ın mucizliği tartışmaları, Kur’an ayetlerinin beliğ oluşunu somut örneklerle anlatabilme isteğini uyandırmış olmalı ki dil ilimlerinin araçlarını kullanan bir mecraya doğru kaymaya başlamıştır. Kelam, fıkıh ve tefsir gibi din ilimlerinin tazyikiyle şekillenmeye başlayan kanalı dilbilgisinin geliştirdiği belâgat; edip ve şairlerin çalışmalarıyla şekillenmeye başlayan kanalı ise edebiyatın geliştirdiği belâgat olarak adlandırabiliriz. Dilbilgisinin oluşumu sonrası ile belâgat ilimlerinin oluşumu arasındaki süre içerisinde bugünkü anlamıyla bir belâgat ilminden söz etmek mümkün değilse de, bir belâgat tasavvurunun bulunduğu açıktır. Teşekkül öncesi dönemin belâgat fikrini yansıtan âlimlerden biri de Ebû Osmân el-Câḥiẓ’dır. Câḥiẓ, ikna edici ve güzel konuşma konusunu sadece el-Beyân ve’t-tebyîn adlı eserinde ele almamıştır. Muhtelif yazılarında kimi zaman satır aralarında kimi zaman ise müstakil bir bahis ayırarak güzel ve etkileyici sözün niteliklerinden bahsetmiştir. Câḥiẓ, beyân adını verdiği bildirişim teorisini manayı iletmeye yarayan bütün vasıtaları dikkate alarak kurgulamıştır. Mana iletmeye ya da kısaca bildirişmeye yarayan vasıtaları: lafız, işaret, sayı, yazı ve duruş olmak üzere beşe ayırır. Eser, beyân vasıtalarından biri olan lafız/dil vasıtasının ileticiliğini konu edinen belâgate önemli bir yer ayırır. Eserde ele alınan meseleler, sonradan gelişen sistematik belâgatin normlarına uymasa da teorik belâgat incelemelerinde önemli kaynaklardan biri olma vasfını hala sürdürmektedir. Sistematik belâgat ile Câḥiẓ’ın beyân projesi, çerçeve itibariyle farklı olmalarına rağmen birbiriyle örtüşmekte ve aralarında bütün-parça ilişkisi bulunmaktadır. Câḥiẓ’ın geliştirdiği beyân, mimik ve işaretlerin de dikkate alındığı bildirişimin geniş alanını ifade ederken; belâgat, geniş bildirişim alanının bir parçası olan sözlü bildirişim alanını ifade etmek üzere kullanılmaktadır. Sistematik belâgatte sözcük, söz ve söyleyenin niteliği olan belâgat ile sözcük ve söyleyenin niteliği olan fesâhati ayırmak önemlidir. Câḥiẓ’ın kullandığı belâgat ve fesâhat kelimelerinin izini sürdüğümüzde bunları birbirinin yerine kullandığı görülmektedir. Diğer taraftan anlamın netliği konusunda lafzın veya lafızların dinleyiciye mesaj iletiyor olması yönüne vurgu yapması belâgati terkiplere yani sözlere has bir özellik olarak mütalaa ettiğini gösterir ki sistematik belagatle bu konuda birleşir. Ona göre yanlış dizilmiş bir cümlenin muhatap tarafından anlaşılıyor olması sözün bizatihi beliğ yani muradı ileten olduğu anlamına gelmemelidir. Özetle diyebiliriz ki Câḥiẓ, sistematik belâgatin önemsediği belâgat-fesâhat ayrımına girmemiş olsa da belâgat kelimesini kullanış biçimi benzer bir ayrıma riayet ettiğini gösterir. Sistematik belagatte belirleyici olan muktaza-i hal faktörünün Câḥiẓ’ın belâgat anlayışında da dikkate alındığı anlaşılmaktadır. Şu var ki Câḥiẓ muktaza-i hal faktörünü genellikle sözün uzunluk ve kısalık durumuyla birlikte mütalaa etmiş ve cümle dizilişine yansıyan yönlerine değinmemiştir. Belâgat ilminde sözün iletim kabiliyeti ile sözü güzelleştiren anlatım şekilleri birbirini tamamlayıcı unsurlardır. Ancak Câḥiẓ’ın bunlardan sözün iletim kabiliyetine ağırlık vermiş olduğu görünmektedir. Az da olsa kullandığı bazı terimler olmuştur, îcâz, itnâb, ishâb ve kinâye bunlardan bazısıdır. Anılan kelimelerin bir kısmı bugünkü terim anlamlarına benzer bağlamlarda kullanılmış olsa da çoğu birden fazla anlamı karşılayacak bağlamda ve sözlük anlamında kullanılmıştır. Bu kavramlardan biri olan îcâz, Câḥiẓ’ın kullanımında manaları az lafızla ifade etmenin adıdır. Anlatım türleri ve söz sanatlarını karşılayan kelimelerin yerleşik bir kullanıma kavuşamaması esasında el-Beyân ve’t-tebyîn’in sistemli bir anlatım biçimleri incelemesi yapmak gayesiyle yazılmamış olmasındandır. İkna edici ve güzel sözleri birçok boyutuyla incelemeyi amaçlayan müellifin hatibi göz önünde bulunduran bir bakış açısına sahip olması, eserin söz üretene rehberlik edecek bir tasarıyla ortaya çıkmasını sağlamıştır. Bu da haliyle söz analizi yöntemiyle mümkün olabilecek olan söz sanatları incelemesinden alıkoymuştur. Câḥiẓ, belâgat nitelemesini çoğunlukla sözlü icra bağlamında kullanmıştır. Ona göre yazılı metinler ile icra edilen hutbeler stil olarak farklıdır ve dolayısıyla bu iki türün belâgat kriterleri de farklı olmalıdır.

Müslüman kelāmının başat karakterlerinden olan Mātürīdī’nin günümüz açısıdan sürdürülebilir bir din anlayışın kurgulanmasında önemli bir kişilik olduğu Kabul edilen bir gerçektir. Bu kabul, onun Sünnī düşünceye katkılarının yanısıra kelāmi konularda sergilediği akıl-vahiy birlikteliğinden kaynaklanmaktadır. Onun hidayet konusunda akıl-vahiy arasında kurduğu dengeli çözüm önerileri, Mātürīdī’ye rağbeti artırmıştır. Her toplumda olduğu gibi Müslüman dünyasında da hakikat veya hidayetin bir süreç değil, kendilerinde tamamlanmış bir değer olarak görülmesi, katı bir din anlayışı ve yegâne hakikat savunuculuğu gibi sıkıntılara neden olmaktadır. Bu sıkıntıların giderilmesi için Müslüman hidayet anlayışının bilimsel ve sosyal gerçekler ışığında sağlıklı bir şekilde kurgulanması gerekir. Bu bağlamda Mātürīdī’nin konuya ilişkin özgün ve kuşatıcı yorumlarını tespit edebilmek, insanlığın ortak geleceği açısından barışcıl bir din algısının teşekkülünde yararlı olacaktır. Mātürīdī’nin hidayet anlayışına ilişkin değerlendirmelerin merkezinde, onun yöntem ve çeşit açısından hidayete nasıl yaklaştığı durmaktadır. Çalışmada hem bu yöntem ve çeşitlerin neler olduğuna değinilmiş, hem de bunlar arasındaki karşılıklı etkileşimin nasıl sağlandığına ilişkin Mātürīdī’nin yaklaşımları analiz edilmiştir.

Māturīdī, one of the prominent Kalām scholar, is mostly considered to have played a significant role in the construction of a sustainable religious approach today. This recognition originates from his joint reference to intellect and divine inspiration with regard to issues in Kalām in addition to his contributions to the Sunni way of thinking. His balanced use of the intellect and divine inspiration in his solutions for issues of Hidāyat increased his popularity. In the Muslim world, just as in any other community, perception of reality or guidance not as a process but as outright values of their community causes such problems as religious fanaticism and advocacy for sole truth. To solve such problems, a sound understanding of guidance in Muslim communities should be constructed in the light of scientific and social realities. In this respect, determining unique and comprehensive interpretations of Māturīdī of the issue will be of great help for establishing a peaceful religious understanding for the common future of humanity. In the center of Māturīdī’s interpretations of guidance lies his approach to guidance with respect to its methods and varieties. Besides presenting the definitions of these methods and varieties, the current study analyzes Māturīdī’s interpretations of how these methods and varieties interact.

Māturīdī, one of the prominent Kalām scholar, is mostly considered to have played a significant role in the construction of a sustainable religious approach today. This recognition originates from his joint reference to intellect and divine inspiration with regard to issues in Kalām in addition to his contributions to the Sunni way of thinking. His balanced use of the intellect and divine inspiration in his solutions for issues of Hidāyat increased his popularity. In the Muslim world, just as in any other community, perception of reality or guidance not as a process but as outright values of their community causes such problems as religious fanaticism and advocacy for sole truth. To solve such problems, a sound understanding of guidance in Muslim communities should be constructed in the light of proper and social realities. In this respect, determining unique and comprehensive interpretations of Māturīdī of the issue will be of great help for establishing a peaceful religious understanding for the common future of humanity. In the center of Māturīdī's interpretations of guidance lies his approach to guidance with respect to its methods and varieties. Besides presenting the definitions of these methods and varieties, the current study analyzes Māturīdī's interpretations of how these methods and varieties interact. [ABSTRACT FROM AUTHOR]

The article carries on the project of a 'Philosophical Qur'anology', referring to the possibility of approaching the Qur'an as a philosophical book. Here I will focus on the concept of bayān, exploring the role of language in understanding more thoroughly the Qur'anic idea of God in relation with philosophical topics as ontology and epistemology. My idea is to read Qur'anic obviousness through the pair-couple of ẓāhir and bāṭin in order to make meaning (maʿnā) manifest (in the sense of the Latin verb: ostendere) in the immediateness of its evidence. The proposed approach is grounded in Ẓāhirī rules of interpretation, which claim to be wholeheartedly faithful to the apparent meaning of the text, but through the a-letheia ('disclosure', in Heidegger's terms) of the manifested and the clear truthfulness (haqīqa) of the content. Taking the thought of Ibn Ḥazm as a starting point, the article will explore Averroes' method through the lenses of the Moroccan philosopher Muḥammad ʿĀbid al-Jābirī. I will try to show that bayān does mean first of all that a text is clear in the language wherein it has been revealed or however expressed. As the source of all revealed lights is the Arabic language, the Arabic Qur'an is in itself clear and explains itself. The evidence of the Qur'an is the emergence of meaning from the clarity of the text. To provide an illustrative example, al-Ghazzālī's interpretation of the Light Verse will be shortly addressed. [ABSTRACT FROM AUTHOR]

Copyright of Journal of The Iraqi University is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Spanish documents of the sixteenth through eighteenth centuries point to static political organization in the Philippines that predated the Spanish presence there. Documents in the indigenous language Tagalog point in a different direction—to a fluid, evolving reality represented by the word bayan. The fluidity of bayan allowed it to define the transformations that took place—from wilderness to nation. While forces have sought over the past four centuries to concretize political realities, bayan has remained the locus for representation and meaning for Filipinos.

In the Arabic grammatical tradition several categories comprising exactly five members can be found, e.g., the types of "meaningful things", of definite nouns, of tanwīn, of definite article, of tawābi' etc. Given the importance of the number 'five' in Islam, it is natural to ask whether these categorizations are affected by the symbolical meaning of that number. This article examines some of these categorizations in order to check the extent to which they are linguistically or theoretically justified, and whether they use 'five' as a typological number. In order to answer these questions, the fivefold divisions are tested for consistency and the surrounding discourse is investigated. [ABSTRACT FROM AUTHOR]

Copyright of Dilemas Contemporáneos: Educación, Política y Valores is the property of Dilemas Contemporaneos: Educacion, Politica y Valores and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ahmad b. Muhammad al-Hamawī is one of the famous scribes in XVII. century. There are the works that Hamawī who wrote his works mostly in Hanafī Islam law wrote them in the other fields. He received his lessons from Egypt's famous scholars and so he contributed to the growth of famous scholars. The booklet on the appendix as a multi-disciplinary study sample is about some scientific problems that Hamawī had in his education and training life. Hamawî who presented those problems related to the consumption and syntax to the view of science experts creates a scientific discussion in the aforementioned field. [ABSTRACT FROM AUTHOR]

Copyright of Zbornik radova Fakulteta islamskih nauka u Sarajevu is the property of Zbornik radova Fakulteta islamskih nauka u Sarajevu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It is known that the Qur'an are explained by the hadiths and some things expressed by Allah are explained by the Prophet. It is a fact that hadiths have such a direction, but it is a fact that there is something to be revealed within them. The one who will explain them in the most correct way is certainly the owner of those says. The Prophet has taken into consideration the level of knowledge when addressing people. He sometimes spoke very self, sometimes explaining what he said.In this study, some hadiths of the Prophet were tried to be explained with the examples that their values were to be explained, and that they had to be evaluated together to correctly understand these hadiths. [ABSTRACT FROM AUTHOR]

This article examines the generic affiliations in the introductions to ʿAbd al-Qāhir al-Jurjānī's (d. 471/1078 or 474/1081) Asrār al-balāgha and Dalāʾil al-iʿjāz , identifying their interlocutors, polemical purposes, and generic aspirations. Asrār al-balāgha aims to displace al-Jāḥiẓ (d. 255/868-9) as a theorist, while Dalāʾil al-iʿjāz addresses not only the Muʿtazilī theologian ʿAbd al-Jabbār (d. ca. 415/1024), but also a group espousing an instrumentalist language theory, whom I identify as legal theorists (uṣūlī s) of all stripes. Al-Jurjānī's critique alerts us to a history of instrumentalist language theory, and allows for a richer reexamination of the multifarious afterlife of al-Jāḥiẓ's theory of communication (bayān), and his concept of gesture (ishāra). His critique of the instrumentalist group reflects a concern among fifth/eleventh-century legal theorists to ground their discipline more deeply in philology, especially grammar. [ABSTRACT FROM AUTHOR]

In the attempt toward a preliminary dalumat (deconstruction) of bayan, critical is the bordering of bayan and its associated words. Adapting from its metonymic topography as an archipelago, the particular time of the Philippine bayan is essayed through simultaneous bordering of Filipino as a language and as a name assembling various languages. Metonymic association becomes significant through this in order for an event of a semblance of a semblance of a whole: a dalumat of bayan. [ABSTRACT FROM AUTHOR]

The purpose of the article is to highlight the dynamics of positioning of bayan in the context of domestic culture of the XX-XXI century. The research methodology. The outlined objective involves of a historical method to show the main stages of the formation of the instrument and the formation of classes and departments of folk instruments in educational institutions of artistic direction. The comparative method is used to highlight the specifics of use in Western European and domestic musical space. An analytical method is used to make predictive conclusions and prospects of bayans development in the context of modern culture. Conclusions. Bayan is an instrument that became an extremely important part of the national musical space in the XXI century. His path from the component of folk to highly professional academic culture was held in rather complicated socio-cultural conditions of the first half of the XX century. There is a transformation of the role of the bayan, which proved the possibility and expediency of using it in all areas of modern music -folk, academic, jazz, rock and pop music. A promising area for the further development of bayan performance is its inclusion in the domestic groups that work in the style of World Music. [ABSTRACT FROM AUTHOR]

Abū Bakr al-Bāqillānī (d. 403/1013) was a preeminent scholar and an influential participant in a diverse range of Islamic discourses including the Ash'arī school of theology and the Mālikī school of law. Al-Bāqillānī's texts are often studied within the context of individual disciplines, but this article demonstrates that an interdisciplinary reading of his scholarly production uncovers significant areas of overlap. These intersections bring to light topics of sustained concern for al-Bāqillānī that crosscut his work and allow him to draw together various Islamic intellectual discourses. Through looking at three such intersections, on the topics of bayān, muḥkamāt and mutashābihāt, and the so-called Mysterious Letters, this article shows that al-Bāqillānī' s argument in favor of the clarity and eminent understandability of language, including all of the Qur'ān, is best understood through a cross-disciplinary reading of al-Bāqillānī's oeuvre. Bringing together al-Bāqillānī's thought in the two seemingly disparate genres of uşūl al-fiqh (legal theory) and i'ļjāz al-Qurān (the inimitability of the Qur'ān) serves the dual purpose of examining the relationship between these fields and shedding light on al-Bāqillānī's work across disciplines. It thus contributes to a more complete picture of the identity of a scholar who was concerned with providing a consistent and multifaceted theory of language within a broader synthesis of Islamic thought [ABSTRACT FROM AUTHOR]

Ang pag-aaral na ito ay isang panimulang paglilinang sa konsepto ng 'bayan' sa mga Tagalog na awiting liturhikal ng mga Katoliko. Gamit ang eklektikong pagsusuri na ginagabayan ng mga konsepto sa Kasaysayan, Teolohiya, Sikolohiya at Sosyolohiya, makikita sa mga awiting liturhikal ang pagsasalikop ng konsepto ng relihiyon at bayan. Matingkad din ang epekto ng iba't ibang puwersa ng lipunan at ng paggulong ng kasaysayan sa paghubog sa konsepto ng bayan. Ang mga implikasyon nito sa lipunan at sa buhay Katoliko ay malaking hamon hindi lamang sa kontemporaryong panahon, kungdi pati rin sa hinaharap. [ABSTRACT FROM AUTHOR]

Highlights: [•] The SD theory combined with DPSIR framework is established for designing indicators of AWLRU zoning. [•] The proposed framework can decipher the causal relationships at each of the levels in the system of AWLRU. [•] Water resources conditions play a key role on AWLRU in water-scarce area, such as Bayan Nur. [•] The supply level determines the degree and direction of water and land resource utilization and types of agricultural production. [Copyright &y& Elsevier]

Abdessamad Belhaj, La définition du bayan dans la rhétorique arabe perspectives mutazilites

Highlights: [•] Fe isotope compositions of Bayan Obo ore deposit have been investigated systematically for the first time. [•] The fine-grained iron ores have homogeneous Fe isotope compositions. [•] The Fe isotope fractionation between Fe oxide minerals and carbonate is limited. [•] It is demonstrated that the ore deposit is of magmatic origin. [Copyright &y& Elsevier]

If the Bikolnon word "karibukan" brings us to an understanding of the Filipino notion of the human being as a speaker, what do older Filipino literary texts like Hinilawod tell us? The human being in the Hinilawod is a speaker: a being that is human precisely because of her language. Yet this very possession of language brings the human being to that space and being which our Tagalog language calls kapwa. The epic denies, violently as Humadapnon experiences and realizes in the end, the human being an absolute space of a self. Indeed, the alawon is a kababayan, a member of the community. Language ultimately functions here not as the human being's index of her rationality which proclaims her distinct and absolute self but as the bloodied site of the community. For the human being is also a hearer, bringing her thus outside herself and as Humadapnon's story shows, even outside the bayan. Her hearing brings her to the space of the kapwa and the bayan. The speaking-hearing among the kababayans maintains the bayan as bayan. This space, however, is not a peaceful, stilled space of a completely onedplurality. The human being in her singularity ruptures this space with her desire. The epic thus brings forth the body as the locus of the self, insisting on its own wants and desires. The bayan, however, is reason itself. As reason, the bayan operates as law even as Nagmalitong Yawa hints of the continuous unwriting of the community. [ABSTRACT FROM AUTHOR]