In the management academic research, academic advancement, job security, and the securing of research funds at one’s university are judged mainly by one’s output of publications in high impact journals. With bogus resumes filled with published journal articles, universities and other allied institutions are keen to recruit or sustain the appointment of such academics. This often places undue pressure on aspiring academics and on those already recruited to engage in research misconduct which often leads to research integrity. This structured review (...) focuses on the ethics and integrity of management research through an analysis of retracted articles published from 2005 to 2016. The study employs a structured literature review methodology whereby retracted articles published between 2005 and 2016 in the field of management science were found using Crossref and Google Scholar. The searched articles were then streamlined by selecting articles based on their relevance and content in accordance with the inclusion criteria. Based on the analysed retracted articles, the study shows evidence of ethical misconduct among researchers of management science. Such misconduct includes data falsification, the duplication of submitted articles, plagiarism, data irregularity and incomplete citation practices. Interestingly, the analysed results indicate that the field of knowledge management includes the highest number of retracted articles, with plagiarism constituting the most significant ethical issue. Furthermore, the findings of this study show that ethical misconduct is not restricted to a particular geographic location; it occurs in numerous countries. In turn, avenues of further study on research misconduct in management research are proposed. (shrink)

While humans are the best of creations and God’s caliphs on Earth, such a status is always hard to achieve and necessitates many efforts and too much practice. This world also has a two-way path, one terminating in the lowest of the low and the other culminating in the highest of the high. It means that one way leads to misfortune and misery and the other to happiness and perfection. To attain happiness, accountability can be of utmost importance. Besides, the (...) purpose of human creation is closeness to God by preferring the right path, which is not often possible unless they speak the truth and make the best use of the enlightening teachings of the revelation to spot the bad and good, becoming aware of their own duties and responsibilities and ultimately putting them into effect. This research aimed to investigate the mediating role of values in the relationship between accountability and trust among Muslim managers and employees in Islamic organisations, using a descriptive method through a field study. The statistical population included 2500 senior Muslim managers and employees of Iraqi government organisations, selected via simple random sampling. In this research, structural equation modelling (SEM) analysis was recruited for data analysis in the Statistical Package for the Social Sciences (SPSS) and Analysis of a Moment Structures (AMOS). The study results demonstrated that accountability in Muslim managers and employees has a significant positive effect on trust (p = 0.45) and values (p = 0.81). Moreover, the findings revealed that values have a positive effect on reinforcing trust in Islamic organisations (p = 0.54), and above all bolster the relationship between accountability in managers and employees and organisational trust (p = 0.43).Contribution: The accountability of managers and employees can have a positive effect on individuals’ performance in organisations. In general, psychological pressures in organisations result in organisational transformation and then maintain values through trust-building. Such changes can be subsequently operationalized and have a profound impact on people’s behaviour by affecting work order and keeping them always growing, agile and diligent, in order to reach a new level of performance. (shrink)

The resistance of Muslims to shamanism began when lies of the shamans were exposed on social media. Many shamans practise fraud under the guise of religion. Magical objects such as luminous daggers or stones that emit smoke, used by shamans as occult actors are also known to be objects of magic tricks that are sold freely and can be used by anyone. Scholars also continuously preach that Muslims’ belief in shamans is forbidden. Therefore, Muslims in Indonesia fear that believing in (...) shamans degrades human dignity and makes worship unacceptable. The purpose of this research is to identify the factors that cause the resistance of Muslim youth to shamanism. This study used a cross-sectional design which was conducted by interviewing 3025 Muslim youths who had the desire to highlight shamanism phenomena in North Sumatra. The analysis in this study used a logistic regression test with Jeffreys’s Amazing Statistics Program (JAPS 16 software). The results of this study indicate that Muslim youths have a high resistance to shamanism. The resistance of young Muslims to shamanism is influenced by emancipative Islamic theology ( p < 0.001; Exp [β] = 2.504) and hifz al-din [maintaining religion] ( p = 0.001; Exp [β] = 2.293). Muslim youths have high resistance to shamanism due to the fear that this culture will reduce the dignity of the human caliphate if it is subject to anyone other than Allah. Muslim youth also have high resistance to shamanism because they are of the view that shamanism makes worship unacceptable to Allah SWT. Contribution: This article explains the resistance of Muslim youth to shamanism. It also demonstrates how Muslims live in a multicultural society. (shrink)

Muslim communities in principally non-Muslim nation states (e.g. South Africa, United States of America, the United Kingdom and the Netherlands) established a plethora of Muslim theological institutions. They have done so with the purpose of educating and reinforcing their Muslim identity. These educational structures have given rise to numerous questions that one encounters as one explores the rationale for their formation. Some are: have these institutions contributed towards the growth of Muslim extremism as argued by American and European Think Tanks? (...) If so, then in which and why did they do so? If not, then why have they been falsely accused, and how should Muslims counter these erroneous criticisms? And, more importantly, have some of these educational institutions—as agents of ‘social change’—contributed towards the ‘common good’ of the society? In response, the article attempts to investigate the reasons for the formation of these Muslim educational institutions within a broad Southern Africa democratic context. It prefaces the discussion by first constructing ‘social change’ as a viable theoretical frame and it thereafter places the madrasas and Dar ul-‘Ulums within the mentioned context prior to reflecting upon the notion of the ‘common good.’ It then proceeds by making reference to the Dar ul-‘Ulum curriculum that plays a significant role in shaping and moulding the theologians’ thinking and behaviour. It concludes by questioning to what extent the type of theological curriculum that they constructed assists them to contribute towards the ‘common good’ of Southern Africa’ societies. (shrink)

Publication date: 21 March 2019 Source: Author: Solehah Yaacob, Ismail Haron Contradictory views on ancient literary works provide a panorama of historical development. However, the validity of the texts was considered as issue of prime importance. The critics on its literary authenticity would reveal whether it was real or just a fabrication. The Epic Gilgamesh was ascertained by Said Ghanimi to be unauthentic. The contentions by S. N. Kramer and Taha Baqir were with regard to the differences of language (...) usage in the Epic Gilgamesh either Sumerian or Akkadian as well. The acknowledgment of the West on Iliad and Odyssey by Homer as the first document written in world history was unfounded although this was highlighted by B. Lansberger in 7th conference in Paris on 1958. The Code Hamurabbi is a well preserved Babylonian Code of laws, unfortunately, it was considered as a fabrication of Old Testament which came 800 years later, especially on the narration of Big Flood Story as mentioned in the Book of Genesis. It is regrettable that the paucity of materials on the ancient history of the ancient people available from the Muslim sources poses as constrain on this study. The research is compelled to refer almost entirely to Western and Jews sources. Thus, the approach used in this study is based primarily on historical and linguistic analysis of ancient literary works. (shrink)

This volume provides a concentrated and powerful dialog about the nexus between schools, prisons, and the free-market economy where youth are on fast tracks from schools to prisons.