The COVID-19 pandemic has deeply influenced the tourism and hospitality industry, and it has also reshaped people’s travel preferences and related behaviors. As a result, how prospective travelers perceive travel constraints and their effects on future travel behaviors may have changed to some extent. Besides, such perception arguably varies across gender. Therefore, this research examines the interplay between travel constraints, gender, and travel intentions for facilitating robust tourism recovery by revisiting the Leisure Constraints Model from a gender perspective. Data were (...) collected through a survey from 357 Malaysian prospective travelers. By conducting path analysis and multigroup analysis, it is found that structural and interpersonal constraints impose indirect effects on travel intentions, and gender moderating the effect of structural cost on intrapersonal constraints and effect of intrapersonal constraints on travel intentions. Based on these findings, this research provides theoretical and practical implications into how to adjust their marketing strategies and travel products during the era of “new normal” for tourism policy makers, destination marketers, and related businesses. (shrink)

Selected aphorisms -- Enumeration of the sciences, chapter 5 -- Book of religion -- The harmonization of the two opinions of the two sages: Plato the Divine and Aristotle.

By combining the art of Saudi heritage, because of its aesthetic values that increase and enrich the work, and the recycling of old environmental materials, innovative artistic artifacts were produced. The importance of the research came Attention was paid to the decorations of Al-Qat Al-Asiri art and benefiting from it in creating innovative artistic artifacts. The The research aims to demonstrate the aesthetic values of Al-Qat Al-Asiri art and benefit from them in creating innovative modern art objects through the idea (...) of recycling. The research assumes the possibility of making artistic artifacts through recycling using the idea of Al-Qat Al-Asiri art. The research problem is represented in the following question. (shrink)

The aim of the study is to reveal the underlying structure of issues of university students taking online classes during the COVID-19 pandemic period. The overall design of the study includes a review of contemporary literature and field survey for data collection and analysis. Discourse of literature coupled with expert opinion has been employed for identification of issues. Interpretive Structural Modeling is used for the determination of intra-issue relationships and analyzing the underlying structure. Cross impact matrix multiplication applied to classification (...) is used as a technique for classifying issues on the basis of driving–dependence power. Results of the literature show that there are 21 major issues faced by the students taking online classes. ISM shows that lack of institutional guidelines, lack of regulators’ guidelines, stress of pandemic situation, and abrupt start of online classes are the most critical issues. MICMAC analysis reveals that there is no autonomous issue, 4 are independent, 6 other issues are dependent, and the remaining 11 are linking. This is a valuable study having practical implications for regulators, students, parents, and society to understand the current problem. It is an original attempt that contributes toward literature in the form of a structural model and a diagram of classification of issues. (shrink)

Substituted judgment assumes adequate knowledge of patient’s mind-set. However, surrogates’ prediction of individual healthcare decisions is often inadequate and may be based on shared background rather than patient-specific knowledge. It is not known whether surrogate’s prediction of patient’s integrative life-story narrative is better. Respondents in 90 family pairs rank-ordered 47 end-of-life statements as life-story narrative measure and completed instruments on decision-control preference and healthcare-outcomes acceptability as control measures, from respondent’s view and predicted pair’s view. They also scored their confidence in (...) surrogate’s decision-making and familiarity with pair’s healthcare-preferences. Life-story narratives’ prediction was examined by calculating correlation of statements’ ranking scores between respondent-personal and respondent-surrogate Q-sorts and between respondent-surrogate and pair-personal Q-sorts before and after controlling for correlation with respondent-personal scores, and by comparing percentages of respondent-surrogate Q-sorts co-loading with pair-personal vs. respondent-personal Q-sorts. Accuracy in predicting decision-control preference and healthcare-outcomes acceptability was determined by percent concordance. Results were compared among subgroups defined by intra-pair relationship, surrogate’s decision-making confidence, and healthcare-preferences familiarity. Mean age was 35.4 years, 69% were females, and 73 and 80% reported ≥ very good health and life-quality, respectively. Mean surrogate’s decision-making confidence score was 3.35 and 75% were ≥ familiar with pair’s healthcare-preferences. Mean projection, simulation, and adjusted-simulation correlations were 0.68, 0.42, and 0.26, respectively. Out of 180 respondent-surrogate Q-sorts, 24, 9, and 32% co-loaded with respondent-personal, pair-personal, or both Q-sorts, respectively. Accuracy in predicting decision-control preference and healthcare-outcomes acceptability was 47 and 52%, respectively. Surrogate’s decision-making confidence score correlated with adjusted-simulation’s correlation score. There were significant differences among the husband-wife, parent-child, and sibling-sibling subgroups in percentage of respondent-surrogate Q-sorts co-loading with pair-personal Q-sorts and percent agreement on healthcare-outcomes acceptability. Despite high self-reported surrogate’s decision-making confidence and healthcare-preferences familiarity, family surrogates are variably inadequate in simulating life-story narratives. Simulation accuracy may not follow the next-of-kin concept and is 38% based on shared background. (shrink)

This article is devoted to the characterization of the basin of attraction of pattern solutions for some slow–fast reaction–diffusion systems with a symmetric property and an underlying oscillatory reaction part. We characterize some subsets of initial conditions that prevent the dynamical system to evolve asymptotically toward solutions which are homogeneous in space. We also perform numerical simulations that illustrate theoretical results and give rise to symmetric and non-symmetric pattern solutions. We obtain these last solutions by choosing particular random initial conditions.

Although informed consent is an integral part of clinical practice, its current doctrine remains mostly a matter of law and mainstream ethics rather than empirical research. There are scarce empirical data on patients’ perceived purpose of informed consent, which may include administrative routine/courtesy gesture, simple honest permission, informed permission, patient-clinician shared decision-making, and enabling patient’s self decision-making. Different purposes require different processes.

Problem Background: Design is that complete process of planning and creating a form in a functionally satisfying way, bringing pleasure to the soul, and satisfying human need utilitarianly and aesthetically at the same time. The design has its elements, which is the vocabulary of the language of the form used by the designer artist, and the elements of the design line, and is considered a basic means of expression in plastic art, the researcher has noted that microscopes have a variety (...) of formulations of design elements, limited in the current research to try to reach the formal formulations of the line element as it appears in a sample of microscopes?. The Research Problem: The problem of the current research is summarized in the following question: What are the formal formulations of the line element as it appears in a sample of microscopic shapes? Research Objective: Detecting the formal formulations of the calligraphy element through a sample of microscopic shapes. Hypothesis of Research: There is a positive relationship between the type of formal formulations of the line element and the type of sample of microscopic shapes. Research Methodology: The current research follows the descriptive approach in its form: content analysis, where the researcher describes and classifies the formal formulations of the line element, as they appear in a sample of microscopic shapes. Research Results: The research reached a set of formal formulations of the line element through the microscopic sample used in the current research. (shrink)

Resumo: O estudo das ideias de Ibn Taymiyyah sobre o haram e o halal, no Islã, continua a ser relevante para a compreensão da jurisprudência islâmica, da ética, da identidade cultural e das questões contemporâneas. O objetivo do artigo é analisar as obras de Ibn Taymiyyah e identificar seus conceitos mais importantes para a comunidade muçulmana. Os métodos de análise das fatwas escritas por Ibn Taymiyyah e os métodos de interpretação e comparação dos conceitos de proibido e permitido, no Islã, (...) foram usados para atingir o objetivo do estudo. A principal conclusão da pesquisa é que Ibn Taymiyyah era conhecido por suas pesquisas em lei islâmica, teologia e moralidade. Ele tinha visões conservadoras e, devido às suas próprias ideias reformistas, foi repetidamente condenado. Apesar disso, ele criticou os ensinamentos tradicionais sobre o Islã e apoiou a necessidade de reformar alguns aspectos da prática islâmica. Ibn Taymiyyah atribuiu grande importância ao exame do Alcorão e da Sunnah do Profeta Muhammad, a fim de entender o que é proibido e permitido, em várias áreas da vida muçulmana. Ele enfatizou a importância de uma dieta saudável, a necessidade de seguir os princípios islâmicos em questões financeiras e a preservação da dignidade e do comportamento respeitoso, em todos os aspectos da vida. (shrink)

The matter of the soul has been one of the most important and central matters in the history of Islamic science and thought. For the soul constitutes one of the two elements that make up the human being, and the issue of the human being has undoubtedly been one of the most prominent matters in Islamic civilization and has been a major preoccupation for Islamic intellectuals. In this context, the Islamic basin of knowledge and thought has constructed two main definitions (...) of the soul, one based on the Qur’anic teachings and the other inspired by Ancient Greek philosophy. Theologians conceived of the soul as a “subtle body”. Philosophers, on the other hand, conceived it as an “abstract substance”. This dispute between kalām and philosophy over the soul has not only been confined to the physical realm, but has also extended to the eschatological dimension, leading to a polemic that has lasted for centuries. As with many issues in post-classical Islamic thought, the influence of philosophy on this issue has been seen to be greater than that of other traditions. In fact, in the aforementioned period and later on, works on the soul from a theological perspective could not bypass the philosophical perspective. Within this framework, the theological perspective criticized the philosophers because they disagreed with it and especially because one end of the issue extended to the eschatological axis, and found it important to refute their conceptions in this regard. One of the most prominent figures of the aforementioned period, i.e., post-classical Islamic science and thought, was Abū Muhammad Rukn al-Dīn Ubaydallāh b. Muhammad b. ‘Abd al-‘Abd al-‘Aziz al-Samarqandī (d. 701/1301), a member of the Māturīdī and Hanafī sects. Samarqandī wrote many works and treatises on kalām, Qur’anic sciences, tafsīr, fiqh, hadīth, and mysticism. Among the author’s works/risālas/treaties that have reached the present day, there is a work titled “Risālat al-rūḥ” on the humanitarian-nātik (speaking) rational human soul (al-rūh al-nātiq al-insānī). Comprising an introduction and ten chapters, al-Samarqandī used a theological and mystical style, drawing on the teachings of the Qur’ān on the one hand, and partly on rational arguments on the other. The work includes the subject of the soul and the essence of the human being in this context, the definition and essence of the soul, the comparison between the views of the Ahl al-Sunnah and the philosophers in this regard, and the criticisms against the philosophers, the issue of ma‘ād (the end) in eschatology, the thoughts of the Sufis on the soul, the perception of Allah through the saying “Whoever knows himself, knows his Lord”, which the author considered as a hadith, and similar issues. As a mutakallim and following the line of Ahl al-Sunnah, the main problem of al-Samarqandī’s treatise revolves around what should be understood when it comes to “human being”, the nature of the soul, the manner in which ma‘ād will be realized, and his criticisms of philosophers over these issues. Based on our research and studies, it has been observed that the aforementioned treatise has not yet been analyzed and published. Furthermore, two manuscript copies of the treatise in question were found as a result of our investigations. This study covers the critical edition and review of al-Samarqandī’s Risālat al-rūḥ. (shrink)

The issue of wiping over socks is part of the more general issue of wiping over leather socks (khuffayn) for ablution (wuḍū’). Washing feet or wiping over them is a debate whose sides bases their claims on the verses of the Qur’an and supports these claims with narrations. When performing ablution, if shoes or socks are on the feet, whether one can wipe over them without taking these off and the qualities that these clothes should have is a debate based (...) on hadith narrations. Most Muslims except for the Ja’farite are of the opinion that either washing the feet or wiping over a khuff or similar clothing that was put on while a person already had ablution can be done during ablution, while the Ja’farite think that wiping over bare feet is enough but wiping over khuff is not. There is a consensus that shoes, boots, buskins and other leather footwear qualify as khuff. However, there is disagreement over whether clothing from materials like cotton, linen, wool, and felt -usually referred to as socks- qualify as khuff. For this reason, some Muslims of the world wipe over socks while others do not. There are contemporary fatwas (legal opinion) that are supportive of either of the positions. However, there are those who treat this issue beyond choosing a side in an ijtihad (process of juristic legal reasoning) and some who wipe on socks are censured strongly. In this research based on an examination of the fiqh heritage, the goal is to contribute to making this issue better understood and its fiqh ruling clearer.Summary: The sixth verse of Surah Ma’idah in the Qur’an clearly states that wuḍū’ requires washing the face, arms up until elbows, and wiping over the head. However, when it comes to the fourth element of wuḍū’, the feet, there has been disagreement about whether it should be wiped or washed. Arabic grammar rules and narrations have been interpreted in ways that support both views; in general Sunni sects, Zaydis, and Kharijites argue the feet should be washed while Shia Ja’farites are in favor of wiping over bare feet. There have also been efforts among faqihs (jurists) to reconcile washing and wiping; washing slightly; choosing the better one between the two; washing when not covered, wiping when covered; washing if there is dirt, wiping if it is clean; viewing at least wiping as fard (obligatory), washing as a Sunna (recommended) that includes the fard as a way to unify the two approaches have also been proposed.According to widely accepted narrations, the prophet and his companions washed their feet when performing wuḍū’ and once they put on their shoes having had wuḍū’, the next time they only wiped over the shoes without taking them off. In less commonly accepted narrations, which some hadith authorities regard as authentic, the Prophet is said to have wiped over his socks. In narration sources, it has been narrated that about fifteen faqih companions, among them ʿUmar b. al-Khaṭṭāb, ʿAlī b. Abī Ṭālib, ʿAbdallāh Ibn Masʿūd, ʿAbdallāh b. ʿAbbās, ʿAbdallāh b. ʿUmar, saw wiping over socks as appropriate. However, there are no narrations about the companions disapproving of wiping over socks. Among those who approved of wiping over socks are tābiʿūn (successors) faqihs like Saʿīd b. D̲j̲ubayr, Saʿīd b. al-Musayyab, Ibrāhīm al-Nakhaʿī, ʿAṭāʾ b. Abī Rabāḥ, al-Ḥasan al-Baṣrī ve al-Aʿmash, and Mujtahid Imams like Zufar, Sufyan al-Thawri, al-Ḥasan b. Ṣāliḥ, Ibn al-Mubārak, Abū Yūsuf, Muḥammad al-Shaybānī, Aḥmad b. Ḥanbal, Isḥāq b. Rāhawayh. Considering their most prominent positions, we can say that Ḥanafis and Shafis allow wiping over socks that are thick and opaque, Hanbalis allow it over socks that cover the foot even if thin, while Mālikīs do not allow wiping over socks at all.As far as it is understood from narrations from the Prophet’s time, due to both climate conditions and weaving possibilities, socks were used only rarely. Also, footwear like shoes or slippers made of leather were very hard to find and narrations suggest that prayers were performed at houses and the masjids over soil base on either bare foot or with shoes. For these reasons, the issue of wiping over socks did not arise at the time and at later periods different opinions on the issue led to disagreements. When carpets were placed on the ground at later periods, performing the prayer with shoes was abandoned and a second layer of shoes (khuff) was placed inside the shoes as khuff. Since removing the shoes would invalidate wuḍū’ performed over that shoe, those who wanted to avoid the difficulty of having to wash their feet each time they needed wuḍū’ have instead wiped over this second layer once they put them on after performing wuḍū’.Ḥanafīs and Shāfiʿīs, who tend to approach the issue of wiping over socks with hesitation and make this conditional on some strict rules, emphasize that the socks to be wiped over should be similar to shoes in terms of thickness, based on the idea that it is certain that the Prophet has wiped over shoes made of leather but his wiping over socks is weaker and that the qualities of those socks are not clear. Among the thickness criteria expressed for the socks are being waterproof, the ability to walk for at least a league with it, and its ability to hold on to feet without being tied at the wrists. Due to these criteria, which have been developed to protect the wuḍū’ and whose boundaries are not well specified, especially among Ḥanafis the idea that wiping over socks is not allowed has gained popularity. As opposed to this, in circles dominated by Ḥanbalīs opinions allowing wiping over any type of socks have been expressed.At times when the Prophet had his shoes on and did not want to take off his shoes, he used to wipe over the shoes. The equivalent of this act today is to wipe over socks since prayer with shoes on is not common any more. While nowadays wiping over socks is an ease for everybody when performing wuḍū’, it is something that is especially needed under certain circumstances. Cold weather and the lack of drying possibilities for the feet leading catching cold and illness, socks that are put on when feet are wet leading to bad smell and fungus on feet, the hardship of elevating the feet high enough to the sink and of changing socks on one foot when there are no special wuḍū’ places, the fact that at societies distant from Islamic culture it is seen against the etiquette to wash feet in the sink are among the reasons why this need arises. Because most of the time we are not in a position to determine the circumstances of our work and travels at modern times, it can be said that today this need is more than it was in the past.Some scholars of today use a precautionary principle and argue that the Qur’an commands to wash the feet, and the only narration powerful enough to make an exception to this rule is about masts made of leather, and extending this to include socks would go against the precaution principle and some other principles of uṣūl al-fiqh (Islamic legal theory). However, some other scholars who use the ease in religion principle argue that the permission to wipe over masts also include wiping over socks and that they are of the same nature, that there are authentic narrations that show wiping over socks are allowed and that one can even talk of an ijmāʿ (consensus) among the companions on this issue, and that seeking additional qualities socks on which one is to wipe over, such as thickness, ability to walk with it, its ability to hold on to the feet, being waterproof, have no merit in the sharīʿa. Jamaleddīn Qāsimī, who wrote a special research book on the topic, and scholars like Abū l-Aʿlā Mawdūdī, Yūsuf al-Qaradāwī, ʿAbd al-ʿAzīz b. Bāz, Ibn al Uthaymeen think that one can wipe over daily socks that do not show the skin beneath it, while scholars predominantly of the Ḥanafi opinion hold that one cannot wipe over the thin daily socks. (shrink)

Ḥadīths have been preserved and recorded in various ways since the Companions. These activities continued dur-ing the Tābiīn (the successors of the Companions) Period. So much so that these methods have formed the infra-structure of other methods that will emerge later. In this context, before the 70's (A.H.), works named al-Aṭrāf appeared. However, these first works consisted of the notes that they wrote some of the ḥadīths before coming to the science assemblies to help students remember in ḥadīth learning. Ḥadīth (...) scholars have adopted and applied this method in a very short time. Thus, this method also provided the opportunity for the formation of the first written ḥadīth documents. In addition, with the writing of ḥadīth works, it has turned into a system of al-Taṣnīf and al-Takhrīj in order to make maximum use of these books and to reach the source of a narration that is tried to be found. As a result, al-Aṭrāf literature, which can be evaluated as index, has emerged. As a matter of fact, the first examples of this literature, arranged alphabetically according to the names of the Companions or ḥadīth texts, started to be given since the 4th (A.H.) century. In this way, the way to quickly benefit from the accumulation of the ḥadīth area has been opened. This article focuses on the historical adventure of al-Aṭrāf and their contributions to the ḥadīth field, as well as literature knowledge of the works of al-Aṭrāf which are of great importance for both al-Kitābah, al-Taṣnīf and al-Takhrīj.Summary: In order to understand and practice the religion of Islām, great efforts have been made both in the past and later periods in order to convey the words, verbs, interpretations and qualifications of the Prophet to the next genera-tions as they are protected from all kinds of falsification and changes. This process, which started with memoriza-tion and partly writing at the beginning, has gained momentum with the use of other methods since the period of Tābiīn. In this context, the method of aṭrāf was started to be used to facilitate memorization, to be a reminder, and to transmit the ḥadīth through the hearing of the ḥadīth sheikh. The first examples of this method were seen by Muḥammad b. Sīrīn during his participation of his teacher Abīde/Ubayda Salmān in the scholarly assembly. At this stage, the relevant method was manifested as writing a passage from the beginning of the ḥadīth. Thus, the aforementioned method, which had great contributions in recording and memorizing ḥadīths in accordance with the original, has gained widespreadness and application among the ḥadīth scholars like Ubeydullaḥ b. Omar, Shu’bah b. al-Ḥajjāj, Sufyān as-Sawrī, Mālik b. Anas, Ismāīl b. Ayyāş and Vakī b. Jarrāḥ in a very short time. In this context, Yazīd b. Zuray’ stated that he went to his teacher without his aṭrāf work of ḥadīths which he transmitted from Shu’bah and listened to ḥadīth in this way. Therefore, this mentioned event is important in terms of putting forth that Shu’bah allowed the aṭrāf method in his assemblies. The method was used by Aḥmad b. Ḥanbal, who traveled to Madīnah to convey the reports recorded with the mentioned method of his teacher Abū Alḳama al-Farawī and at the same time listen to the related transfers from him, but who could not reach his goal. Therefore, the related narrations show that aṭrāf method was used effectively by ḥadīth scholars to remember the ḥadīths in the 1st and 2nd centuries, so sections from the narrations were written during the preparatory stage before coming to the scholarly assembly. Ultimately, the importance of these works, which manifest in different ways and offer great contributions to writing, is an undeniable reality for the history of ḥadīth.Aṭrāf, the plural form of taraf that literally means the side and edge of something, mean a section, phrase or first part that indicates the whole of the ḥadīth. This method, along with the formation of ḥadīth literature, has been started to be given as a name to the works organized alphabetically according to the name of the Companions or ḥadīth texts by mentioning some of the ḥadīths with the 4th century. In this sense, aṭrāf has started to become a unique literature in a sort of taṣnīf and takhrīj method in order to make use of the ḥadīth writing easier.Aṭrāf studies may aim to bring together the isnāḍs (chains of transmitters) in all books, or they can be limited to the chains in certain books. Aṭrāf books contain the ḥadīths in the Ṣaḥīḥān or Kutub al-Sittah and are written in alphabetical form based on the name of the companions or according to the texts of ḥadīth. The first of these, which has the attribute of the musnad in a sense, is arranged in alphabetical order according to the name of the Companion, and if there are many people who narrate from him, according to the names of the tābiīn and taba-i tābiīn (successors of the tābiīn). Accordingly, the narrations of each companion were determined and listed in al-phabetical order in aṭrāfs in musnad-type, and a passage was written from the ḥadīths and marked as books/chapters in the places of relevant narration. On the other hand, the second type of aṭrāf books were ar-ranged by giving a few words from a section that allows remembering the head or all of the ḥadīths without in-cluding chains, and then placing these texts in alphabetical order.The type of aṭrāf offers the opportunity to see different chains of narrations together and provides many facilities for the ḥadīth researchers. Therefore, ḥadīth researchers show great interest in this genre. Aṭrāfs provide many benefits for both ḥadīth chain and text. In this respect, it is possible to talk about many advantages of the ḥadīth to its transmister such as the determination of mutawātīr, garīb, azīz, mashhūr, mutābī or the testimony of ḥadīth; to provide facility to make a reputation research of a riwāyah (narration), to provide an opportunity to determine the location of the narrations in the primary sources; to detect the link or any blackout in the chain, to reach the nu-merical knowledge of ḥadīth narrated by a companion or other narrators, to obtain information about narrators whose identity is not explicitly stated, to know the first narrator, to provide the protection of the ḥadīths from taḥrīf or alteration, to give the opportunity to identify the subject they contain, to be able to obtain text integrity by getting various chains, the detection of the sabab al-wurūd (the context of ḥadīth).Due to the contributions we have mentioned above, many books on aṭrāf literature that started with Abu’l-Ḥasen Ali b. Omar ad-Dārakutnī have been published. Among them Aṭrāfu’s-ṣaḥīḥayn/el-Jem`u bayna’s-ṣaḥīḥayn by Abū Mas`ūd Ibrāhīm b. Muḥammad b. Ubayd ad-Dimashkī, Aṭrāfu’s-ṣaḥīḥayn by Abū Muḥammad Ḥalaf b. Muḥammad b. Ali al-Vasiṭī, Zaḫāiru’l-mavārīs fi’d-dalālati alā mavāzi`i’l-hadīs by Abdülganī b. İsmāīl en-Nāblūsī and Tuḥfatu’l-ashrāf bi ma`rifati’l-aṭrāf by Abu’l-Ḥajjāj Yūsuf b. Abdurrahman el-Mizzī can be mentioned. Some of the related works are arranged in musnad style while others are arranged according to the first word of ḥadīth texts. As a result, the method of aṭrāf has become a kind of indexer in order to facilitate reaching the source of the re-ports and make the highest level of use required by the classification and bookings of the ḥadīths in the 3rd centu-ry. These works, arranged alphabetically in the name of the Companions or according to the texts of the ḥadīth, have taken their place in the history of the ḥadīth with their many examples, both in the form of taṣnīf and the method of takhrīj by mentioning a part of the ḥadīth by the head. (shrink)

Current development in a deep neural network has given an opportunity to a novel framework for the reconstruction of a holographic image and a phase recovery method with real-time performance. There are many deep learning-based techniques that have been proposed for the holographic image reconstruction, but these deep learning-based methods can still lack in performance, time complexity, accuracy, and real-time performance. Due to iterative calculation, the generation of a CGH requires a long computation time. A novel deep generative adversarial network (...) holography framework is proposed for hologram reconstruction. This novel framework consists of two phases. In phase one, we used the Fresnel-based method to make the dataset. In the second phase, we trained the raw input image and holographic label image data from phase one acquired images. Our method has the capability of the noniterative process of computer-generated holograms. The experimental results have demonstrated that the proposed method outperforms the existing methods. (shrink)

Oriental scholars discuss the concept of corporate personalitywithout any reference to Islamic law. A leading proponent of this view isJoseph Schacht; a western scholar of jurisprudence who contended that Islamicjurisprudence is limited to individual personality and devoid of corporate laws,hence, contractual agreements between corporations has no basis in Islamiclaw. Several scholars and researcher have responded with sufficient literatureon the status of an artificial person in Islamic law, but there are still issues withthe legal implication of corporate personality in the event (...) of financial distress.This study aims to explore Islamic threshold on fundamental principles ofcorporate personalities and its contemporary applications in the situation offinancial trouble. The study will employ the analytical approach in describingthe essential characteristics of a corporation as inherent in Islamic law throughinterpolation from the natural person and the possibility of adapting the existingconventional bankruptcy laws. This study employs an analytical approach to Islamic literature and regular related works. The study found out that eventhough the concept of financial distress has basis in Islamic law, it remainscomplicated as it entails insolvency, bankruptcy and interdiction in a debtorcreditorrelationship. Overall, further efforts need to be done to put theseconcepts into contemporary and applicable perspectives without violatingIslamic fundamental principle of justice and fair dealings. (shrink)

Substance use disorders (SUDs) constitute a growing global health crisis, yet many limitations and challenges exist in SUD treatment research, including the lack of objective brain-based markers for tracking treatment outcomes. Electroencephalography (EEG) is a neurophysiological technique for measuring brain activity, and although much is known about EEG activity in acute and chronic substance use, knowledge regarding EEG in relation to abstinence and treatment outcomes is sparse. We performed a scoping review of longitudinal and pre-post treatment EEG studies that explored (...) putative changes in brain function associated with abstinence and/or treatment in individuals with SUD. Following PRISMA guidelines, we identified studies published between January 2000 and March 2022 from online databases. Search keywords included EEG, addictive substances (e.g., alcohol, cocaine, methamphetamine), and treatment related terms (e.g., abstinence, relapse). Selected studies used EEG at least at one time point as a predictor of abstinence or other treatment-related outcomes; or examined pre- vs. post-SUD intervention (brain stimulation, pharmacological, behavioral) EEG effects. Studies were also rated on the risk of bias and quality using validated instruments. Forty-four studies met the inclusion criteria. More consistent findings included lower oddball P3 and higher resting beta at baseline predicting negative outcomes, and abstinence-mediated longitudinal decrease in cue-elicited P3 amplitude and resting beta power. Other findings included abstinence or treatment-related changes in late positive potential (LPP) and N2 amplitudes, as well as in delta and theta power. Existing studies were heterogeneous and limited in terms of specific substances of interest, brief times for follow-ups, and inconsistent or sparse results. Encouragingly, in this limited but maturing literature, many studies demonstrated partial associations of EEG markers with abstinence, treatment outcomes, or pre-post treatment-effects. Studies were generally of good quality in terms of risk of bias. More EEG studies are warranted to better understand abstinence- or treatment-mediated neural changes or to predict SUD treatment outcomes. Future research can benefit from prospective large-sample cohorts and the use of standardized methods such as task batteries. EEG markers elucidating the temporal dynamics of changes in brain function related to abstinence and/or treatment may enable evidence-based planning for more effective and targeted treatments, potentially pre-empting relapse or minimizing negative lifespan effects of SUD. (shrink)

It is possible to mention many scholars and their studies that have been the milestone in the formation and evolution of the differences in recitation, which started with the Prophet’s permission in different recitation, as a scientific discipline. One of these scholars, Ahmad b. Muhammad al-Dimyātī (d. 1117/1705), was a versatile figure who was skilled in various branches of science, especially in the science of recitation. He owes his fame mostly to his authorship of Ithāf al-fudalāʾ al-bashar, one of (...) the most well-known studies in the field of recitation. The study on the author is important because of his work on the science of recitation and his influence on this field. In particular, the author’s influence on the teaching of recitation in Egypt and the Ottoman period enriches this study even more meaningful. In this regard, it is aimed in this study to briefly introduce Dimyātī and his studies, who wrote Ithāfu fudalāʾ al-bashar, which is one of the important reference sources in learning the methodical differences of the schools expressed as tarīq (route) and profession in the science of Qiraat since the Ottoman period in our country, and it is also aimed to make a modest contribution to the scholarly research to be conducted on this great Qiraat scholar. This article will try to make an evaluation of Dimyātī’s life, scholarly personality, studies and place in the science of recitation, about whom there is no academic study in our country except for the item of Encyclopaedia of Islam. It is seen that Dimyātī lived in a period when explanation, annotation and ta‘likāt (depending upon or deriving from a text) were in vogue and he was significantly influenced by the dominant understanding of the period to a certain extent. The explanations and annotations he wrote on studies belonging to different branches of science show that he was significantly influenced by the scholarly understanding of the period. The author’s study titled Ithāf al-fudalāʾ al-bashar written especially on the science of recitation especially on the science of recitation, continues to be valued as a primary source even today. One of the famous studies of the literature of the fourteen recitation, Ithāf is one of the basic sources of the “Takrīb” phase of the process called “Ashara-Takrîb-Tayyib” in teaching of recitation. (shrink)

Processes of rapid and truncated agrarian change—driven through expanding urbanisation, infrastructure development, extractive industries, and commodity crops—are shaping the livelihood opportunities and aspirations of Indonesia’s rural youth. This study describes the everyday experiences of youth as they navigate the changing character of agriculture, aquaculture, and fishing livelihoods across gender, class, and generation. Drawing on qualitative field research conducted in the Maros District of South Sulawesi, we examine young people’s experiences of agrarian change in a landscape of entangled rural, coastal and (...) increasingly urbanised spaces. We find that young people aspire to secure, modern, and salary-based work, while continuing to seek and sustain intergenerational farming or aquaculture-based livelihoods. Youth take advantage of increased connectivity to diversify their incomes, yet their dependence on mobility also introduces new forms of gendered and class based precarity such as insecure working arrangements, disruption to education and violence (especially for young unskilled women and youth from financially insecure households). Our study highlights the persistent conditions of precarity that many young people encounter in both rural and urban settings, while challenging assumptions that youth are uninterested in rural futures. (shrink)

In The Pragmatics of Text Messaging: Making Meaning in Messages Michelle A. McSweeney seeks to explore the meaning to be found in the labyrinth of text messaging language, and offers explanations b...

In the post-Trump era, the Black lived experience continues to come under assault. Emerging from the suffering imposed on Black bodies comes Black Existential Philosophy, an umbrella term encompassing the multiple depictions of Black life under White subjugation. Whether taking the form of first hand narratives of the lives of enslaved Blacks, the racialized theological discourse of the Nation of Islam, or the writings of W.E.B. Du Bois and Frantz Fanon, the works comprising Black Existentialism offer a look into both (...) the world of the racialized Black "Other" as well as the never-ending quest to recapture and reassert Black humanity. In Discovering Black Existentialism, E. Anthony Muhammad documents his personal and academic journey to Black Existentialism. In doing so, the book illuminates the power of curriculum as a shaping agent in the life of an educator and researcher. As a combination of autobiography, theory, and pedagogy, this work gives the reader an intimate view into the developmental arc of a Black Existentialist scholar. This book offers valuable insights to students searching for direction, to researchers attempting to find meaning in their work, and to educators striving to make their pedagogy relevant to the lives of their students. (shrink)

Nasir Raza Khan examined the function of Sufis in spreading Islam throughout medieval South Asia in his book Sufism in India, and Central Asia. He believed that the spread of Islam in South Asia would happen gradually. In South Asia since the Middle Ages, several Sufi organizations have propagated Islam. Many Islamic academics were particularly interested in the Chishtī order among these Sufi organizations. Another highly regarded book is Sufi Martyrs of Love: Chishti Sufism in South Asia and Beyond, written (...) by Carl W. Ernst and Bruce B. Lawrence. Ernst and Lawrence expounded on the inception, progression, customs, and tenets of the Chishtī order, while Khan described the diverse practices of the order and the part played by Chishtī saints in the diverse socio-political aspects of the Delhi Sultanate. Ernst and Lawrence, in contrast to Milad Milani (2021), carried on chronicling the history of the Chishtī order until the year 21. With the use of primary and secondary sources, this review essay aims to compare and evaluate these two books. (shrink)