Syed Abul Aʻla Maudoodi, 1903-1979, founder of Jamaat-e Islami, religio-political party of Pakistan and Abulḥasan 'Alī, Nadvī, b. 1913-1999, Islamic scholar.

From the data of the 1989 Bangladesh Fertility Survey, aggregate deaths reported at ages 0-12 and 13-60 months are used to estimate infant and child mortality. Multivariate analysis shows that preceding birth interval length, followed by survival status of the immediately preceding child, are the most important factors associated with differential infant and child mortality risks; sex of the index child and mother's and father's education are also significant. Demographic factors are influential during infancy as well as childhood, but social (...) factors, particularly mother's and father's education, now emerge as significant predictors of infant mortality risks. This indicates a change in the role of socioeconomic factors, since the earlier Bangladesh Fertility Survey in 1975. (shrink)

Business ethics is one of the important branches of applied ethics. Many thinkers including ethicists, economists, academicians and philosophers have tried to explore necessary principles, standards, rules and regulations for business-related issues. Islam, a major religion of the world, has prescribed, from its very inception, necessary rules and principles for every aspect of life including business and commerce-related dealings. This paper explores Islamic concepts of business, its principles, rules and regulations. From the Islamic point of view, this paper shows that (...) business is not merely a job of profit-making, but also an ibadah. Moreover, it claims that Islamic business ethics is not only concerned with moral soundness of business persons, but also closely connected with the salvation of man. Philosophy and Progress, Vol#61-62; No#1-2; Jan-Dec 2017 P 67-92. (shrink)

One of the critical crises observed in human society, especially in the so-called advanced and industrial societies, is the spiritual crisis. Spirituality in various types of cultural and religious concepts is considered a spiritual path one in which can achieve something like a high level of consciousness, wisdom or union with God. In addition, self-esteem is a sense of worth. This feeling comes from the sum of our thoughts, feelings, emotions and experiences throughout life. Dignity also means honour and pride, (...) which has been mentioned many times in the Qur'an. In contrast to dignity, there is humiliation, which means lack of dignity in which one simply accepts defeat. Religious teachings, especially Islamic teachings, do not summarise dignity as wealth, luxury and the enjoyment of material possibilities, but interprets dignity as spirituality, and liberation from the shackles of worldliness, which give Muslims a moral identity. The main purpose of this study is to investigate the mediating role of moral identity between spiritual intelligence and self-esteem of Muslims. The statistical population includes 834 Muslim employees working in 20 branches of one Iranian university. Necessary data were collected by standard questionnaires. Pearson's correlation coefficient and regression analysis in SPSS software (Statistical Package for the Social Sciences) were used to analyse the data. According to the results of the analysis, there is a positive relationship between spiritual intelligence and self-esteem of Muslims. There is also a positive relationship between moral identity and self-esteem. Furthermore, moral identity plays a mediating role in the relationship between spiritual intelligence and self-esteem, and it strengthens this relationship. CONTRIBUTION: The present study proves the mediating role of ethical identity on the relationship between spiritual intelligence and self-esteem in an Islamic society. (shrink)

Kelâm’ın şerh ve hâşiye döneminin önde gelen metinlerinden biri Teftâzânî’nin Şerhu’l-Akāid adlı şerhidir. Nitekim üzerine İslâm dünyasının muhtelif bölgelerindeki âlimler tarafından birçok hâşiye çalışması yapılmıştır. Bunlar arasında öne çıkan en meşhur metinlerden birisi Hayâlî’nin yazmış olduğu Hâşiye alâ Şerhi’l-Akāidi’n-Nesefiyye adlı eserdir. Nitekim Hayâlî’nin bu hâşiyesi, Şerhu’l-Akāid üzerine yazılan hâşiyeler arasında üzerine en fazla hâşiye yazılan eserdir. Kâtib Çelebi, Leknevî ve Taşköprülüzâde gibi âlimler Hayâlî hâşiyesi hakkında övücü ifadeler kullanmıştır. Ayrıca Hayâlî’nin bu hâşiyesi Osmanlı kelâm kitapları hiyerarşisinde Şerhu’l-Akāid’den daha üst bir (...) metin olarak değer görmüştür. Bu kadar ilgi gören bir hâşiye hakkında Kâtib Çelebî’nin zikrettiği bir iddia dikkat çekmektedir. Kâtib Çelebî, Hayâlî hâşiyesinin kaynağının Memlük ulemasından İbn Ebî Şerîf’in Şerhu’l-Akāid hâşiyesi olduğu hakkında bir bilgiye yer vermektedir. Dolayısıyla Hayâlî, hâşiyesini İbn Ebî Şerîf’in hâşiyesinden alıntı yaparak kaleme almış olabilir. Bu iddianın tahkik edilmesi çalışmanın temel konusunu oluşturmaktadır. Bunu yaparken iki muhaşşînin yaşadıkları ve eserlerini kaleme aldıkları zaman dilimi göz önünde bulundurulmuştur. Diğer taraftan iki hâşiyenin muhteva analizinin yapılması da iddianın tahkik edilmesi için temel bir ölçüt konumundadır. Böylece ana konu bazında benzerlikler ve farklılıklar ortaya konularak iki hâşiyenin karşılaştırılmasına olanak sağlanmıştır. Muhteva analizinde eşyanın hakikatleri, ilim sebepleri, âlemin temel bileşenleri, Allah’ın sıfatları, rü’yetullah, insan fiilleri ve ahiret hayatı ile ilgili meseleler olmak üzere yedi konu başlığı tercih edilmiştir. Bu başlıklar altında konular detaylı bir şekilde aktarılmayıp yalnızca benzerlikler ve farklılıkların ortaya konulabilmesi için seçme pasajların verilmesi yeterli görülmüştür. Çalışmada yöntem olarak doküman çözümlemesi/analizi kullanılmıştır. Sonuç olarak bu iddia tahkik edildiğinde durumun Kâtib Çelebî’nin aktardığı gibi olmadığı tespit edilmiştir. Nitekim iki muhaşşînin doğum ve ölüm tarihleri diğer taraftan hâşiyelerini yazım tarihleri incelendiğinde bu iddianın mümkün olmadığı ortaya çıkmıştır. Hayâlî hâşiyesini yaklaşık olarak 862/1458, İbn Ebî Şerîf ise 889/1484 veya 895/1490 yılında kaleme aldığı tespit edilmiştir. Dolayısıyla tarihsel olarak Hayâlî’nin İbn Ebî Şerîf’ten alıntı yapması mümkün görünmemektedir. Kâtib Çelebî’nin aktardığı bilginin yanlışlanması tam tersi bir durumun olma ihtimalini gündeme getirir. Yani İbn Ebî Şerîf, hâşiyesini yazarken Hayâlî’den faydalanmış olabilir. Bu düşüncenin doğrulanması veya yanlışlanması için her iki hâşiye arasında muhteva analizinin yapılması gerekmiştir. İki hâşiyenin muhtevaları karşılaştırıldığında ise büyük oranda benzerliklerin olduğu görülmüştür. Öyle ki bazı yerlerde cümleler birebir aynı iken bazı yerlerde benzer ifadeler kullanılmıştır. Ancak İbn Ebî Şerîf’in hâşiyesi Hayâlî’nin hâşiyesine göre daha uzundur. Öyle görünüyor ki İbn Ebî Şerîf hâşiyesini, Hayâlî hâşiyesi temelinde inşa etmiştir. (shrink)

In this paper, we distinguish between different sorts of assessments of algorithmic systems, describe our process of assessing such systems for ethical risk, and share some key challenges and lessons for future algorithm assessments and audits. Given the distinctive nature and function of a third-party audit, and the uncertain and shifting regulatory landscape, we suggest that second-party assessments are currently the primary mechanisms for analyzing the social impacts of systems that incorporate artificial intelligence. We then discuss two kinds of as-sessments: (...) an ethical risk assessment and a narrower, technical algo-rithmic bias assessment. We explain how the two assessments depend on each other, highlight the importance of situating the algorithm within its particular socio-technical context, and discuss a number of lessons and challenges for algorithm assessments and, potentially, for algorithm audits. The discussion builds on our team’s experience of advising and conducting ethical risk assessments for clients across dif-ferent industries in the last four years. Our main goal is to reflect on the key factors that are potentially ethically relevant in the use of algo-rithms, and draw lessons for the nascent algorithm assessment and audit industry, in the hope of helping all parties minimize the risk of harm from their use. (shrink)

In this chapter, we examine different views of the structure of justification, including foundationalism, infinitism, and coherentism. We investigate how well or poorly they seem to do in responding to the regress problem, accommodating a robust connection between justification and truth, and getting the contours of justification right—i.e., making justification neither too easy nor too hard to get. We end by briefly discussing some challenges to finding a single sense of “foundational belief” defining the debate.

The coercive authority of the Kantian state is rationally grounded in the ideal of equal external freedom, which is realized when each individual can choose and act without being constrained by another's will. This ideal does not seem like it can justify state-mandated economic redistribution. For if one is externally free just as long as one can choose and act without being constrained by another, then only direct slavery, serfdom, or other systems of overt control seem to threaten external freedom. (...) Yet Kant endows the freedom-based state with considerable powers of economic redistribution. I argue that recent commentary has misunderstood both Kant's account of why poverty is a form of freedom-threatening dependence and the extent of the Kantian state's powers for remedying poverty. Criticizing Arthur Ripstein and the Kantianism of the “Toronto-School,” I argue that the most salient notion of dependence at issue within the Kantian framework is not the direct control of the choice-making capacities of another but asymmetrical influence in a power relationship. For Kant, poverty is fundamentally a problem of structural disempowerment. (shrink)

The problems that organ transplantation poses to the Muslim mind may be summarized as follows: firstly, a muslim believes that whatever he owns or possesses has been given to him as an amānah (trust) from Alla¯h. Would it not be a breach of trust to give consent for the removal of parts of one's body, while still alive, for transplantation to benefit one's child, sibling or parent? Secondly, the Sharā'ah (Islamic Law) emphasizes the sacredness of the human body. Would it (...) not then be an act of aggression against the human body, tantamount to its mutilation, if organs were to be removed after death for the purpose of transplantation? In this paper I attempt to illustrate how the Muslim jurists have tried to resolve the dilemma of Muslims by providing them with certain guidlines based on the original sources of Islam, namely, the Qur'n and the Prophetic tradition. In order to assist the followers of other religious traditions to grasp the gravity of the problem posed by organ transplantation to the Muslim mind, I begin by discussing the opinions of Muslim jurists on the issue of utilization of human parts. Thereafter, I touch upon the resolutions taken by the various Islamic Juridical Academies on the issue in question. Finally, I shed light upon the inclusion of organ donation in a Muslim Will and the enforceable nature of such a will. (shrink)

The problems that organ transplantation poses to the Muslim mind may be summarized as follows: firstly, a muslim believes that whatever he owns or possesses has been given to him as an amānah (trust) from Alla¯h. Would it not be a breach of trust to give consent for the removal of parts of one's body, while still alive, for transplantation to benefit one's child, sibling or parent? Secondly, the Sharā'ah (Islamic Law) emphasizes the sacredness of the human body. Would it (...) not then be an act of aggression against the human body, tantamount to its mutilation, if organs were to be removed after death for the purpose of transplantation?In this paper I attempt to illustrate how the Muslim jurists have tried to resolve the dilemma of Muslims by providing them with certain guidlines based on the original sources of Islam, namely, the Qur'n and the Prophetic tradition. In order to assist the followers of other religious traditions to grasp the gravity of the problem posed by organ transplantation to the Muslim mind, I begin by discussing the opinions of Muslim jurists on the issue of utilization of human parts. Thereafter, I touch upon the resolutions taken by the various Islamic Juridical Academies on the issue in question. Finally, I shed light upon the inclusion of organ donation in a Muslim Will and the enforceable nature of such a will. (shrink)

This book situates the teachings of Elijah Muhammad in academia, creating a field of study that particularly extrapolates the jewels of Muhammad's teachings. This preview of the teachings of Muhammad, and its multifaceted, interdisciplinary scope, has the potential to change the philosophical and practical methods of education.

This work is the first to examine the educational philosophy of Elijah Muhammad, the patriarch of the Nation of Islam and a pivotal leader in America's history.

Features new to the second edition include a foreword by Tynnetta Muhammad, wife and student of Elijah Muhammad; opening comments by world renowned mathematician Dr. Abdulalim Sahabazz; a new chapter co-authored with Dr. Dorothy Blake Fardan; plus guided questions and power point notes to stimulate discourse around Elijah Muhammad's educational ideas.

Bu makalede İşrakî felsefe geleneğinin önemli bir düşünürü olan İbn Tufeyl’in, Hayy b. Yakzan isimli eserinde ortaya koymuş olduğu dini tecrübeyi ve mahiyetini ele aldık. Konuyu temellendirmek için öncelikle dini tecrübeden ne anladığımızı ve çeşitlerinin ne olduğunu tespit etmeye çalıştık. Daha sonra İbn Tufeyl’in felsefi ve teolojik arka planının ne olduğunu tespit ettik. Burada kilit rolü, İbn Sina oynamaktadır. Ancak Sühreverdî’nin görüşleri de önemli bir yer tutmaktadır. İbn Tufeyl’in en önemli kaynaklarından biri şüphesiz Gazzâlî’dir. Ancak İslam tasavvuf geleneğinde dînî tecrübe (...) konusu farklı çalışmalarda ele alındığı için Gazzâlî düşüncesine yer vermedik. Sonuç olarak İbn Tufeyl, doğal teoloji üzerinden felsefi bir dînî tecrübeyi konu edinmektedir. (shrink)

This book deal with ethico-legal issues. Muslims believe that everything they own has been given to them as an amanah (trust) from Allah. Would it constitute a breach of that trust to consent to enrol oneself as an organ donor? Cloning could rectify the problem of infertile couples, but such technology could also be abused with dire consequences. While euthanasia may apparently alleviate the suffering of the terminally ill, would that not compound their agony in the life hereafter? The author (...) sheds light on these issues and acquaints the reader with the latest Islamic rulings on these biotechonological manipulations. (shrink)

Qurʾān was revealed to the Prophet Muḥammad (pbuh) not as a written document, but by word of mouth over a period of approximately 23 years. He dictated the verses to the scribes of revelation. After this, Abū Bakr compiled the written verses; i.e. gathered between two covers. Thus when the Qurʾān was compiled as a text, a number of addresses lost their characteristics. This situation, which is a result of the shortcomings in inscription, suggested the necessity of separating the verses, (...) preserving the recitation method (waqf places) learned from Prophet and transmitting the Qurʾān towards new learners. As a result, the science of al-Waqf and al-Ibtidāʾ has emerged. The systematics of al-Sajāwandī was chosen among the people who systematized the waqfs marks and the mushafs that we have today are arranged according to the systematics of al-Sajāwandī. At this point, the issue of showing other addressing features of the Qurʾān, such as the emphasis, in text appeared as an area that to be considered. The aim of this study is to analyze this issue and to focus on the possibility and method of realizing the subject. If punctuation marks are to be added to the Qurʾānic text, this should be done by taking into account the characteristics of punctuation marks in Arabic. According to comparison between punctuation and wakf marks, it was seen that they have different characteristics. First difference is the systematic difference. Punctuation marks in modern Arabic script are divided into four groups: end marks, tone marks, quotation marks, and the signs used in mathematics. However, al-sajawānds consists of only end/stop marks. In this case, al-sajawānds do not function as punctuation marks indicating tone of voice/emphasis and quotations. The second difference is that punctuation marks are more about the meaning than waqf marks. Because waqf marks do not oblige reader to understand only one of the possible meanings. However, punctuation marks limit or even determine the meanings. In addition, waqf marks are also based on the recitation(s) of the Prophet/al-qirāʾat al-manqulah. Correct comprehension depends on correct reading. For correct reading, addressable features must be able to be incorporated into the text as much as possible. Today’s muṣḥaf, cannot show emotions, emphasis to the reader. Beside, each of the characteristics of waqf marks (al-waqf al-muʿānaqah ext.) cannot meet the end marks found in today’s punctuation marks. In this case, we can add emphasis marks to text in order to reflect the emphasis that are missing from them by keeping al-sajāwands. Likewise, the question of to where/whom the word belongs to, which may cause confusion in text, can be resolved with quotation marks. Hereby, it has been concluded that a pseudonym system that can reflect the emphasis features of the Qurʾān and show quotations, should be developed in addition to al-sajāwands. So, our proposal includes the following steps: keeping al-sajāwands existing in the muṣḥaf; placing the emphasis marks in today's punctuation marks, which will serve this function in places where the emphasis and tone of prayer’s voice cannot be reflected in writing; putting quotation marks. Thus, it will be possible to develop a system that can show the linguistic, grammatical, semantic, phonetic, emotional and reciprocity dimensions of address in the writing/text. In this context, the punctuation marks that we find useful to be added to the muṣḥaf are emphasis marks (:!؟) and some quotation marks («»: -). قَالَ فَمَنْ رَبُّكُمَا يَا مُوسٰى؟ قَالَ رَبُّنَا الَّذ۪ٓي اَعْطٰى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدٰى. Tāhā 20/49-50 As an example, in this verse, there is a real question that is expected to be answered. Then a question mark can be put at the end of this sentence. In addition, a dot mark can be placed at the end of the answer sentence to indicate that the answer is concluded. (shrink)

I argue that, given the way that AI models work and the way that ordinary human rationality works, it is very likely that people are anthropomorphizing AI, with potentially serious consequences. There are good reasons to doubt that LLMs have anything like human understanding, and even if they have representations or meaningful contents in some sense, these are unlikely to correspond to our ordinary understanding of natural language. However, there are natural, and in some ways quite rational, pressures to anthropomorphize (...) or personify LLMs and other AI systems in biased ways. This includes not only the classical or obvious ways of personifying AI — taking them to be sentient or have consciousness and understanding — but also taking AI to simulate or function like understanding, track the meaning of our language and our reasoning or logic, or have a model of the world our language is about. These more subtle or unobvious forms of anthropomorphism or personification can contribute to automation bias, AI Hype, and all their attendant risks, and encourage stronger anthropomorphisms as multi-modal AI assistants are developed further. (shrink)

The main evidence used in a matter of proving prophethood in Kalām is miracles. For this reason, other extraordinary situations that miraculously occur have always been on the agenda of theologians. Of these the most similar to miracle is karāma events that occur extraordinary in the hands of Walī. Karāma has been discussed on certain theoretical grounds in kalām books during the beginning period of Sunnī kalām. As in other theological debates, the leading adversaries of Sunnī theologians in the issue (...) of karāma were Muʿtazilite theologians. This study discusses approaches towards karāma in early period of Sunnī kalām. Accordingly, the scholars who determined the basic approaches of Ashʿariyya and Māturīdiyya kalām schools are included in the study. İmām al-Ashʿarī, Ibn Fūrak, al-Bāqillānī, ʿAbd al-Qāhir al-Baghdādī, Abu’l-Maʿālī İmām al-ḥaramayn al-Juwaynī, Abū ʿAbdallāh al-Ḥalīmī and Abū Isḥāq al-Isfarāyīnī from Ashʿarī school; Abū Manṣūr al-Māturīdī, Ḥakīm as-Samarqandī, Abū al-Yusr al-Bazdawī and Abū al-Muīn an-Nasafī from Māturīdiyya school, in this context, are included in the study. Besides, some authors from fields other than kalām are included in the scope of the study in order to determine the first use of the concept of karāma and different approaches are discussed. In the study, after the views of the theologians on the subject are presented descriptively, these views are critically assessed. (shrink)

The Chemical Entities of Biological Interest (ChEBI) ontology is an important reference for applications dealing with chemical annotations and data mining. Modeling errors and inconsistencies in th...

This paper is organized around the theme of political representation in India. Its first section deals with the changing politics of representation in India in the past two decades, the growing demands for proportional representation, and for political inclusion of two influential groups: the scheduled castes and tribes and Other Backward Classes. In the second section, representation is briefly explored in relation to women and minorities. The third section deals with some reflections on the challenges of political representation in India’s (...) diverse democracy. The author aims to account for the varied trajectories of caste, community and gender in Indian politics through an analysis of the politics of representation. The main argument developed here is that the politics of presence does not offer a resolution to the problems of under-representation nor to the more fundamental issue of the representation of the interests of constituents, especially the needs of the most vulnerable. (shrink)

The “problem of memory” in epistemology is concerned with whether and how we could have knowledge, or at least justification, for trusting our apparent memories. I defend an inductive solution—more precisely, an abductive solution—to the problem. A natural worry is that any such solution would be circular, for it would have to depend on memory. I argue that belief in the reliability of memory can be justified from the armchair, without relying on memory. The justification is, roughly, that my having (...) the sort of experience that my apparent memory should lead me to expect is best explained by the hypothesis that my memories are reliable. My solution is inspired by Harrod’s (1942) inductive solution. Coburn (1960) argued that Harrod’s solution contains a fatal flaw. I show that my solution is not vulnerable to Coburn’s objection, and respond to a number of other, recent and likely objections. (shrink)

I criticize two ways of interpreting Kant's claim that property rights are merely ‘provisional’ in the state of nature.Weak provisionalityholds that in the state of nature agents can make rightful claims to property. What is lacking is the institutional context necessary to render their claims secure. By contrast,strong provisionalityholds that making property claims in the state of nature wrongs others. I argue for a third view,anticipatory provisionality, according to which state of nature property claims do not wrong others, but anticipate (...) a condition in which the authority to make such claims can no longer be unilaterally determined. (shrink)

The following paper brings together the history of the Atlantic slave trade in the seventeenth century and Hugo Grotius’s treatment of slavery, war, and trade in the De iure belli ac pacis. In this paper I focus on the practices of slave raids during the trade in the 1630s through the 1640s in Central and West Africa. The practice of slave raids was often described and categorized by both Africans and Europeans as war or acts of war. I argue that (...) given Grotius’s depictions of a solemn war, it is difficult to legally distinguish an intent to enslave in a raid from an act of war against an enemy nation. (shrink)

İslam’da Ahlak ve Ahlak Ekolleri adlı bu eser önsöz ve iki bölümden müteşekkildir. Yazar bu eserinde insanın temel niteliği olarak ele aldığı ahlakın İslam dinindeki yeri ve önemini, süreç içerisinde oluşan ekolleri, bireysel ve toplumsal açıdan konumunu ve değerini ortaya koymaya çalışmaktadır. Hassaten İslam düşünce tarihindeki sufilerin ahlak görüşleri iktibas edilerek hazırlanan bu eser, bu alanda çalışmalar yapacak kimseler için ele aldığı konular açısından okunmaya değer bir yapıt olarak karşımıza çıkmaktadır.

Laurence BonJour and more recently James Beebe have argued that the best way to defend the claim that abduction or inference to the best explanation is epistemically justified is the rationalist view that it is justified a priori. However, rationalism about abduction faces a number of challenges. This chapter focuses on one particular, highly influential objection, that there is no interpretation of probability available which is compatible with rationalism about abduction. The rationalist who wants to maintain a strong connection between (...) epistemic justification and probability would do best to rely on a Keynesian interpretation of probability. However, the latter is vulnerable to Ramsey’s famous criticism that we do not seem to perceive or be aware of such probabilities. The chapter argues that Ramsey’s criticism is unsuccessful, and that there are good reasons to be optimistic about our ability to have access to probabilities relevant to abductive inference. (shrink)

This article considers Ottobah Cugoano’s philosophical response to the moral and legal contradictions of the practice of human trafficking in his Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species (1787). It analyses Cugoano’s critique of the origins of slavery in general and the practices of ancient slavery, from which seventeenth-century proslavery advocates drew political, theological, and moral justifications of the African slave trade. According to Cugoano’s analysis, there is a necessary (...) moral dependency of the laws of civilization (positive law) on natural law. This distinction has significant philosophical and ethical ramifications that extend beyond the debate over abolition in Cugoano’s time, specifically ramifications for conceptions of slavery in the early modern tradition of natural law theory. (shrink)

This study was conducted with the aim of developing the academic work in the Palestinian universities. No one can deny the technological stage that we are witnessing in the present era. Our mission is to use this development to develop the educational process. The Artificial Intelligence of the most important branches of computer science, which is interested in the development of computer software in order to make them simulate intelligent human, recently it emerged promised based on artificial intelligence applications are (...) intelligent tutoring system one of the most prominent of these applications is the most useful in the field of education. Intelligent tutoring system are programs that are helping the student and the teacher in the educational process, so that the student exploits these systems to increase his education and the acquisition of scientific skills, and we are not exaggerating if we say that the future of the development of the educational process is through the development of intelligent private teaching systems because it adapts to me intellectual level of the student as well as easy to use and available 24 hours every day. In this study, a smart tutor was designed using the ITSB tool developed by Prof. Sami Abu Nasser to develop the process of teaching the computer skills course. This course is a university course that teaches students of Israa University on different samples of students. After completion of the course, and evaluate the special lecturers who studied the course and used the system in the process of teaching and arrived at a set of conclusions and recommendations make sure that the use of the tutor Smart smartphone is important in the development of laboratory teaching has positive results in improving the level of scientific student . (shrink)

The raison d'etre of this dissertation is the Muslim dilemma when confronted with some of the biotechnological innovations which relate to the precautionary measures to prevent the birth of children, technological manipulation in order to overcome infertility and the termination of fetal life. All of these issues are directly related to human life and thus pose serious problems. The Muslim is one whose life is regulated by the teachings of the Qur'an and Sunnah of the Prophet. Hence, his action is (...) considered proper or right if it conforms to their broad teachings and improper or wrong if it contra-dicts the very spirit of their teachings. This study is thus focused on the teachings of the Qur'an and the relevant ahadith pertaining to the beginning of human life, the sanctity of married life, and the sanctions for the termination of human life. The objective is to analyze the relevant injunctions and present them in a systematic way to prepare ground for the assessment of such biotechnological issues so as to ascertain their legality under the Shari'ah. ;In order to comprehend the ethical system envisaged by the Qur'an and Sunnah vis-a-vis the biomedical issues it is essential that we acquaint ourselves with the fundamental concepts pertain- ing to health care, medical treatment and medical ethics. Thereafter, a detailed discussion follows on reproductive control, biotechnical parenting and abortion. Each of these issues are elaborately analyzed in the light of the spirit and principles envisaged by the relevant injunctions. ;Proper grasp of the implications of these issues within the Islamic framework is expected to provide the perplexed Muslims with the necessary guidelines in the event that circumstances demand that they opt for either the contraceptive devices or the modern tech-niques to overcome infertility or abortion. (shrink)