Human resources management is essential to ensure the success of any organization which is based on the belief that an organization gains competitive advantage by using its people effectively and efficiently. But HR professionals need organizational support to make the employees more committed and passionate about their work. In this study, the researchers aim to examine the moderating effect of organizational support in the relationship between human resource professionals’ competencies, HR professionals’ willingness, and HR professionals’ effectiveness. HR Professionals’ competencies such (...) as credible activist, talent manager, culture and change steward, strategy architect, business ally, and operational executor nurture HR professionals’ effectiveness. Besides, HR professionals’ willingness is a significant predictor of HR professionals’ effectiveness. To test the relationships, the researcher collected data through survey questionnaire from 183 managers from commercial banks of Pakistan. For statistical analysis, Partial least squares-structural equation modeling is used to analyze the data and test the hypotheses. The findings reveal the positive and significant impact of HR professionals’ competencies and HR professionals’ willingness on HR professionals’ effectiveness. Additionally, the moderating impact of organizational support was also significant among HR professionals’ competencies, HR professionals’ willingness, and HR professionals’ effectiveness relationship. The study contributes in the literature of HR professionals’ effectiveness and organizational support in the banking sector of local context. The study also discusses the implications and future directions. One of them is that the research framework provides guidelines for HR professionals about what competencies are needed to enhance HR professional effectiveness. The present study recommends HR professionals of the banking sector to be involved in strategic planning and implementation in their organization. (shrink)

As the COVID-19 outbreak remains an ongoing issue, there are concerns about its disruption, the level of its disruption, how long this pandemic is going to last, and how innovative technological solutions like Artificial Intelligence (AI) and expert systems can assist to deal with this pandemic. AI has the potential to provide extremely accurate insights for an organization to make better decisions based on collected data. Despite the numerous advantages that may be achieved by AI, the use of AI can (...) be perceived differently by society, where moral and ethical issues may be raised, especially in regards to accessing and exploiting public data gathered from social media platforms. To better comprehend the concerns and ethical challenges, utilitarianism and deontology were used as business ethics frameworks to explore the aforementioned challenges of AI in society. The framework assists in determining whether the AI’s deployment is ethically acceptable or not. The paper lays forth policy recommendations for public and private organizations to embrace AI-based decision-making processes to avoid data privacy violations and maintain public trust. (shrink)

Advancements in science and technology have not only brought hope to humankind to produce disease-free offspring, but also offer possibilities to genetically enhance the next generation’s traits and capacities. Human genetic enhancement, however, raises complex ethical questions, such as to what extent should it be allowed? It has been a great challenge for humankind to develop robust ethical guidelines for human genetic enhancement that address both public concerns and needs. We believe that research about public concerns is necessary prior to (...) developing such guidelines, yet the issues have not been thoroughly investigated in many countries, including Malaysia. Since the novel often functions as a medium for the public to express their concerns, this paper explores ethical concerns about human genetic enhancement expressed in four Malay science fiction novels namely Klon, Leksikon Ledang, Transgenesis Bisikan Rimba and Transgenik Sifar. Religion has a strong influence on the worldview of the Malays therefore some concerns such as playing God are obviously religious. Association of the negative image of scientists as well as the private research companies with the research on human genetic enhancement reflects the authors’ concerns about the main motivations for conducting such research and the extent to which such research will benefit society. (shrink)

Research generally concludes that small businesses contribute to economic development. In Malaysia, small firm’s particularly Chinese small firms have played a very important role for economic growth in this country. Chinese firms have managed to survive, grow and succeed either in Malaysia or anywhere else in the world. Most prior research found that the success factor was related to their socio-cultural context. However, previous studies have found the similarities on the cultural values of the Malays and Chinese which derived from (...) ‘Budi Complex’ and ‘Confucianism’ respectively. It was particularly on certain selected values related to self, time and epistemology. Therefore, this paper tries to identify other reasons behind the success factor of the Chinese as compared to the Malay small firms. Thus, looking at the perspective of Knowledge Base View theory, this paper proposed that cultural values are not a mere factor that affect the way Chinese small firms market their operation. The current study thus proposed that how Chinese and Malays acquire and share knowledge, have significant contribution to their success or their failures. (shrink)

In this article, our aim is to examine the place of “reality” in Richard Rorty’s thought in view of the important and key discussion of language in the philosophy of this thinker. In other words, we know that with the occurrence of the “linguistic turn” in the middle of the twentieth century, the relationship between language and reality has become one of the central debates of philosophy, especially analytical philosophy, and has become of particular importance. Is it language that determines (...) the external reality for us? Is knowing the world outside the mind possible only through the possibilities that language gives us? And to what extent does the structure of language affect our cognitive pattern? These are only a part of the linguistic concerns that have occupied the minds of contemporary philosophers. The main concern and problem of the present article, which has been approached using a descriptive-analytical method, is to examine the relationship between language and reality in Richard Rorty’s thought and to show how he defends the linguistic structure of having reality. Rorty, following an analytical philosophy that, in addition to detailed analyses of traditional philosophical concepts, like the concepts of truth, meaning, necessity, etc. and by changing the discussion from experience to discussion from language in the direction of pragmatizing the basic principles of positivism, believes that it is trans-lingual and trans-temporal. The common denominator that Plato found in the outside world and transferred to man in the Cartesian-Kantian tradition is sought in analytic philosophy in language, and so analytic philosophers continue to pursue the traditional philosophy project of providing a trans-historical and eternal framework for the accurate representation of the world. Rorty tries to overcome this view of analytical philosophers with a Darwinist and pragmatic view of language and under the influence of philosophers such as Wittgenstein.For Darwinists, language is a tool among other tools that gives its users the ability to better and more efficiently adapt to their environment and meet their needs. For the likes of Wittgenstein and like-minded people, despite their many and sometimes profound differences, language had an important and pivotal place with its eventual and possibility feature. Influenced by thinkers such as Wittgenstein, and in the context of his Darwinist and pragmatic approach to language, Rorty attributes certain characteristics to language that can be said to influence his whole thought. Firstly, he considers language as a tool like other tools and, therefore, considers it to have no fixed nature and identity. Given that it is not possible to leave the language and on the other hand language has a poetic and metaphorical character, the function of language cannot be a representation of reality and reality can never be available to us naked and as independent of language and descriptions. Therefore, from Rorty’s point of view, reality is a linguistic and constructed matter of language that we humans have invented in cooperation with each other and in accordance with our historical-cultural situation and needs. Of course, Rorty’s point in saying that reality is made by language is by no means that we create reality arbitrarily and as we wish; rather, what is happening is that we are responding to an external stimulus, a response of various sentence types that manifests itself as linguistic reactions. (shrink)

[1] al-Manṭiq. 1. al-Madkhal. 2. al-Maqūlāt. 3. al-ʻIbārah. 4. al-Qiyās. 5. al-Burhān. 6. al-Jadal. 7. al-Safsaṭah. 8. al-Khaṭābah. 9. al-Shiʻr (4 v.) -- [2] al-Ṭabīʻīyat. 2. al-Samāʼ wa-al-ʻālam. 3. al-Kawn wa-al-fasād. 4. al-Afʻāl wa-al-infiʻālāt. 5. al-Maʻādin wa-al-āthār al-ʻulwīyah. 6. al-Nafs. 7. al-Nabāt -- [3] al-Riyāḍīyāt. [1] Uṣūl al-handasah. 2. al-Ḥisāb. 3. Jawāmiʻ ʻilm al-mūsīqá. [4] al-Ilāhīyāt.

This paper tries to explore the origin of an Ifrīqiyan historical school active in the middle of the 9th century throughout the unfortunately lost work of the chronicler ʿĪsā b. Muḥammad b. Sulaymān b. Abī l-Muhājir Dīnār. This paper opens with a gathering of all the excerpts of this list work which have been copied by other writers. Apart from the study of the historical importance of those “new” fragments, we’ll try to understand the nature of this work and the (...) strategies of its composition. (shrink)

One of the areas of study of tafsīr is the stories in the Qur’ān. In the stories of the Qur’ān, generally creation, man, the nature of man and different societies that lived in history are mentioned. Although the main theme in the stories is belief and disbelief, social structures and cultural features are explicitly and indirectly mentioned as well. But the mufassirs approached the stories mainly from the point of view of belief and disbelief. They did not declare an opinion (...) on cultural studies. Positive science applies the culture, science and technology that humanity has, only to the will and labour of man. However, when we look at the sacred texts, humanity has not only realized its development in the field of culture, science and technology, but also evolved by the presence of divine grace as well as the mind. In this evolution, the prophets were given a special task. This study covers the prophets and some inventions and professions attributed to them. The examination of the influence of divine grace and the Prophet’s fatānah (outstanding reasoning power) in the development of culture, science and technology is among the importance of the study. Because when scientific determinations are examined, it is seen that the first cultural events and civil developments occurred in the geography of the Prophets. Again, it can be seen that the explanation of culture and cultural developments with a positivist perspective and an empirical paradigm has some shortcomings. For this reason, the article aims to explain how cultural developments are formed based on sacred information data. In the study, the qualitative method was selected and the document examination technique was applied. Along with cultural activities, the prophets and their works were discussed; classical and modern tafsīr sources, as well as historical books, akhīlik (a guild system) works and futuwwatnāmas (rules and regulations of the guild) were addressed. Man was created by Almighty Allah with different and superior equipment than other beings. He has been taught all names. Names mean having the ability to recognize-classify-name the creature, to reason, to transform the nature and to transfer the culture. The meaning of the verse “he taught him all the names” is to teach the Prophet Adam the knowledge of things and the general knowledge of civilized life. The general knowledge was developed by people and various and different objects were produced; science and technique were constantly developed. Especially the prophets made a great contribution to these scientific and technological developments. Thus, the prophets guided people in the spiritual sphere such as faith, worship and morality, as well as in the scientific and material sphere. Throughout the history, the prophets have shed light on scientific developments directly or indirectly, showing the limits of the level of science that humanity can reach through their miracles. According to Islāmic Sciences, the process of domesticating seeds and taming animals began during the reign of the Prophet Adam. He produced dresses for himself and his wife. As a prophet, a religion and belief system was formed during his time. Along with Prophet Idrīs, more beautiful dresses began to be knitted and sewn, writing with pencil. In the era of Prophet Noah, besides agriculture, art was also developed; sculptures and ships were made. During Prophet Hoad period, there was progress in agriculture as well as urbanization activities, and villages and towns began to form. During the reign of Ṣāleḥ, cities were founded in a serious sense. For this reason, in Prophet Ṣāleḥ’s stories, emphasis is placed on the words dār and diyār, which means house or houses, and in particular the word medīna (city) is used. The inscription, which began to be mentioned with Prophet Idris in Islāmic Sciences, also began to be used in the Qur’ān along with Prophet Abraham/Ibrāhīm, and during the reign of Prophet Moses/Mūsā, it was referred to as the book. During the reign of Prophet Joseph, money was invented and the clock and calendar were used. Again, Islāmic sources also contain the information that Prophet Joseph/Yūsuf invented paper for the first time. During the period of Prophet Shu‘ayb, the knowledge of account, measurement and weighing were developed, and they began to be used extensively in trade. During the reign of Prophet David/Dāwūd, iron was very widely used, and Prophet David, made household items out of iron, as well as war tools and equipment. Prophet Solomon/Sulaymān, on the other hand, expanded the processing of iron further, making it widely in all areas of life. During the reign of Prophet Jesus/ʿĪsā and Luqmān, medicine also made progress; Prophet Jesus developed and treated methods of treatment for crippled patients. Along with Islām, this information has been included and developed in the most detailed way in the Qur’ān, the personality of Prophet Muhammad (PBUH) and the Hadīth. (shrink)

In the Qurʾān, the night which encompass half of human life, is expressed by various concepts. From sunset to sunrise (night), various moments of the time frame are also named with different words and concepts. On the other hand, besides sleep and rest, some worship and actions that are asked to be done at night are also mentioned in the Qur’ānic verses. Also sleep at night and the night itself is mentioned as a proof of Allah and an important blessing (...) for us. When we say “night”, people first think of sleep and rest. However, as it is understood from the Qur’ānic verses, the night should not be seen only as a sleep time and rest time. Such that one of the first commandments to the Prophet Muḥammad was to wake up at night and perform various worship and deeds. Also, it is emphasized in the Qurʾān that night worship and actions influence and leave permanent impacts on human being. In this context, in this study, we tried to identify the concepts and expressions stated in the Qurʾān expressing the night-time or the time slices in it by taking into account the references in the Qur’ānic verses. Moreover, we have also examined worship and actions performed or recommended to do at night. Again, we have researched how the worship and actions performed in the calm and darkness of the night will contribute to human being. Thus, we tried to determine how the Qurʾān addresses the "night" which is the preparation time for the next day and the assessment time of the previous day.Summary: One lives half of his life during the day and the other half at night. However, he plans his daily tasks mostly according to daytime, and spends his nights mostly for sleep and rest. On the other hand, sparing the night completely for sleep and rest means that a long period of life passes passively by. That is why we have decided to do a night-time study that expresses an important time frame for human being. Although there are some ḥadīth about the importance of night worship in the sources, we tried to conduct our research within the framework of the Qur’ānic verses about the night. To determine the meaning and the importance attributed to the night by the Qurʾān, we have examined the Qur’ānic verses referring to night-time, night events and worship and actions that are desired to be done during these times. We concluded our research by making use of the main sources of tafsīr and relevant copyrighted works, articles, papers and encyclopedia articles.During the research we saw that the Qurʾān refers to the night and some time periods in it with different names. In this context, we see that concepts such as leyl (ليل), beyāt (بيات), fajr (فجر), seḥar (سحر), ğāsik (غاسق), ʿashiyy (عشيّ) and asīl (أصيل) are used in the āya. In many Qur’ānic verses, phrases reffering an entire day with specific composition such as day-night and morning-evening are used. In the composition of day and night, night is always mentioned first. In the compositions in the form of morning-evening, we see that sometimes the morning is mentioned first, and sometimes the evening. In addition to these, there are expressions such as before the sunrise, sunset, stay until evening that evokes night-time in the Qurʾān.Another point that draws attention in the research is that there are vows on the night or on certain times in the night in the Qurʾān. We can say that the vows in question are an indication of the importance that Allah gives to the night and some time in it. In fact, Allah points to the night, the functions of the night and its relationship with the day as a āyah (proof) of his existence, might and uniqueness.On the other hand, there are many good and bad historical events that happened during the night in the Qurʾān. First of all, it should be noted that the beginning of the waḥy (devine revalation), which is one of the biggest historical events, took place at night. The Qurʾān describes this night, which is mentioned as Laylat al-Qadr, as better than a thousand months. Again, it is mentioned in the Qurʾānic verses that Prophet Moses and Lūṭ left their countries by taking advantage of the darkness of the night with the believers to get rid of the evil of the oppressors. Also, deniers sometimes chose especially the night-time to carry out cheats and traps for the prophets and believers, and even attempts to assassinate. The fact that the night is dark, quiet and calm obsufucates such negative actions. For this reason, the Qurʾān recommended to take refuge in the Lord of the daybreak from the evil of the darkness.The research demonstrates that the Qurʾān asks people to perform various worships and actions in certain time periods of the night. In fact, even in the early days of waḥy, the Prophet was commanded to wake up at night and perform some worship and actions. In this context, he was asked to pray at night, read the Qurʾān by contemplating and understanding, and chant the name of his Lord. Actually, the Prophet is prepared for the heavy responsibility he took spiritually with such actions that he performed at night. Because a strong spirit and mind are necessary for facing up to what will happen during the next day. It is already stated in the Qurʾān that getting up at night has effective and permanent effects on people. Again, during the prophethood, The Prophet has advised to perform some actions such as sajdah (prostration), qiyām, tasbīḥ and tahajjud ṣalāt (night prayer) -as a special night prayer- during the night.In the Qurʾānic verses examined, some prayers and actions are asked to do at night and day regardless of time. Especially three of the farḍ of prayer (ṣalāt), namely evening, ʿišāʾ and fajr prayer (ṣalāt), are performed during the time defined as night. In addition, some aspects such as duʿāʾ (prayer), istighfār (ask for forgiveness), ṣadaqa and daʿwah (call) are mentioned in the Qurʾānic verses. It is an order or recommendation that all this be done at night as well as during the day. Especially for istighfār which means to ask for forgiveness, it is mentioned the time of dawning.As a result, we can say that there are some special features that make the night different from daytime. For instance, it prepares a suitable environment to sleep and rest for one who is tired mentally, spiritually and physically after the daytime; as the night has features such as darkness, silence and tranquility that man needs to rest and be calm. On the other hand, Allah does not want the night, which means half of human life, to be spent entirely with sleep and rest. As, one rests not only his body but also his mind and soul in the quiet and calm atmosphere of the night, Hereby, human-being starts the next day with a more vigorous mind, spirit and body. At night-time, while making an evaluation of the previous day's deeds and actions, people are also prepared spiritually and mentally for the next day's works.We can say that worship and deeds performed at night are more sincere than those performed during daytime, because man stays alone with his nafs and his Lord at night, away from the eyes. This can keep people away from riyā (pretension) and vanity that invalidates their deeds. Man's waking up and worshiping his Lord at a time when everyone is asleep shows his ikhlāṣ and sincerity. All these indicate that the time of responsibility for man is not limited to daytime. For this reason, people should think day and night together within the framework of his responsibilities and do their work accordingly. (shrink)

Turkish-Islamic literature contains numerous religious literar writings. In the existing literature, it can be seen that many kinds such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, and al-asmā al-ḥusnā were written. Al-Asmā al-ḥusnā, written in the form of poetry and prose, were mostly sharḥ or their khawaṣṣ were explained. Çihil-nām al-Manẓūm, which is mentioned in the study, was written as khawaṣṣ al-asmā al-ḥusnā. The work is a poet entitled as Fażāyī. Manuscript was written in the (...) last quarter of the fifteenth century, and thus, it is presumed that the poet lived in the same century. This work has been identified in a manuscript. In addition, the poet’s Hadiyyat al-aḥbāb, der-Bayān al-maqāmāt al-darwīshān, Kitāb al-sharʿiyyat al-arbāb, and Ghazaliyyāt al-Darwīsh Fażāyī four other works have been identified. In the writings of the asmā al-ḥusnās, the names of ninety-nine were emphasized. In this study, the forty names of God are expressed. The text presented is a continuation of the tradition of writing some prose works written in Arabic and Persian. Çihil-nām al-Manẓūm, written in Arabic prose and known as Asmā al-Idrīsiyya it can be seen as a free stsyle translation of the prophet Idrīs. Forty names in the content of the work, their proper-ties, when, how much and how to read is explained. In this study, firstly the information about the subject of Qurʾān, hadith, Arabic, Persian and Turkish literature in the beautiful names of God is provided. Then, the information about the poet Fażāyī was given. Çihil-nām al-Manẓūm was introduced and the transcriptional form of the text was given.SummaryOne of the reasons that deeply affect a nation is the change of religion. This change did not only affect the individual but also influenced the society in which he was born and grew. One of the nations with strong influence is the Turks. Turks, after Islamization, have estab-lished a new civilization. One of the areas where this Islamic civilization reflects is the literary aspect of society. In this literature, which has begun to be formed, religious genres such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, have been revealed. One of them is about God. Religious literary writings about God were written in the form of tawhīd and munājāts, which consist of one or more prophets found at the head of the dīwāns, or as the annotations of asmā al-ḥusnā or as khawaṣṣ asmā al-ḥusnā.In time, the need for some Turkish literary and scientific works to be translated into a different language were born. It can be seen that with some changes such as subtraction and addition, texts are rewritten or poetic works are translated into prose. The original of our research subject Çihil-nām al- Manẓūm’s is written in Arabic and prose. Çihil-nām al-Manẓūm, it is a munājāt of the work known as Asmā al-Idrīsiyya, which describes the call of prophet Idrīs.Asmā al-ḥusnā is a religious term used mostly to describe the attributes and names of God. In the Qurʾān, there is no information about the number of asmā al-ḥusnā mentioned as a concept. However, the number of the names of God in the Qurʾān is 155. This number is differ-ent in ḥadīths. It is widely accepted that the number of asmā al-ḥusnā is 99. Some Islamic schol-ars have argued against such restricting statements, arguing that ninety-nine names, such as the hiding of the Night of Qadr, were hidden in all Divine names during the month of ramaḍān, while others suggested that the number of ninety-nine was large number of asmās (names).The first examples of asmā al-ḥusnā were written in Arabic literature. Some of them are not detached: Abū Manṣūr al-Māturidī (d. 333/944) Kitāb al-Tawḥīd, Abū ʿAbdullāh al-Ḥalīmī (d. 403/1012) al-Minhāj fī shuʿabiʾl īmān, Taḳī al-Dīn Ibn Taymiyya (d. 728/1328) al-Īmān. A part of asmā al-ḥusnās is also a single work: Abū Isḥāq al-Zajjaj (d. 311/923) Tafsīr al-asmāi’llāh al-ḥusnā, Aḥmad b. Husayin al-Bayhaḳī (d. 458/1066) al-Asmā al-ṣifāt and ʿAbd al-karīm b. Havāzin al-Quşayrī (d. 465/1072) Sharḥ al-asmāi’llāh. In addition to Arabic, it is useful to talk about some of the asmā al-ḥusnās which is written in Persian. Muḥammed al-Shrāzī al-Nishāburī (d. 904/1498) al-Risāla der-asmā al-ḥusnā, Çarkhī Yaʿḳūb b. ʿOthmān (d. 851/1447) Sharḥ al-asmāi’llāh and ʿAbd al-Raḥmān Aḥmad al-Jāmī (d. 898/1492) Muʿammā al-Jāmī.Islamic nations have created an enormous collection of literature about God. Among them, asmā al-ḥusnās has a special importance. Many asmā al-ḥusnā were written in Turkish literature. The most famous among the verses of Ibn Isa b. Majduddīn ʿĪsā Saruḥanī (d. 967/559) is Sharḥ al-asmā al-ḥusnā. Other than that, Ḥusayin b. Aḥmad Sirozī (d. 1000/1401) Sharḥ asmā al-ḥusnā, Aḥmad Shākir Pasha (d. 1234/1818) Rawḍ-ı Ward, Ibrahim Mahdī (d. 1345/1926) al-Kanz al-asmā fī sharḥ al-asmā al-ḥusnā and Bijaqji-zāda Ismā‘īl Haqqi b. ʿOthmān (ö.1352/1933) Asmā al-ḥusnā’s naẓman tafsīr this work is shown among the major works written in this field. Again, the works of the late Sheykh-oghlu Muṣṭafā (d. 817/1414) Khawaṣṣ al-asmā al-ḥusnā, Ṣubḥī al-Bursawī (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Ḥākim Sayyid Maḥmad Afandi (d. 1184/1770) Sharḥ manẓūm al-asmā al-ḥusnā, Lāmiʿ Jelebi (d. 938/1532) Sharḥ al-muʿammayāt ʿalā asmā al-ḥusnā, Ḥamdī Afandi (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Naḥīfī (d. 1151/1738) Manẓūm al-asmā al-ḥusnā, ʿAbd al-Majīd b. Naṣūḥ Ṭosyavī (d. 996/1588) Sharḥ al-asmā al-ḥusnā can be listed among other notable works.In this study, a khawaṣṣ al-asmā al-ḥusnā is examined. Khawaṣṣ; khāṣṣ and khāṣṣa are the plural of the words khawaṣṣ al-wukalā, khawaṣṣa al-balda, the properties of some drugs, khawaṣṣa al-Qurʾān al-karīm, khawaṣṣa al-ism al-aʿẓam; a force that is found in something and not from others means special case. The verses of the Qurʾān, the rings, the hours of the days, some prayers, the names of God have some of the accents. It is believed that the desire of the person who reads them in certain conditions, in a certain amount, or in any manner, in specific hours, will occur. The fact that the concept of khawaṣṣ met these meanings allowed him to acquire scientific knowledge and to call it “khawaṣṣ science” characteristic in the literature.The works that deal with the Qurʾān and the asmā al-ḥuṣnā are written. Some of these works written in Arabic and Turkish literature are: Risāle fī khawaṣṣ al-asmā al-ḥusnā: Zunnūn al-Miṣrī, Khawaṣṣ al-Qurʾān: Ghazālī, ʿIḳdu al-manẓūm fī khawaṣṣ al-ḥurūf: Muḥyī al-Dīn al-ʿArabī, Asmā al-Idrīsiyya: Shāb al-Dīn al-Suhrawardī, Khawaṣṣ al-asmā al-ḥusnā: Shakh-oghlu Muṣṭafā, Sharḥ al-manẓūm al-asmā al-ḥusnā: Ṣubḥī al-Bursawī, Sharḥ al-asmā al-ḥusnā: Ibn ʿIsā b. Majd al-Dīn Ṣaruhanī, Manẓūm al-asmā al-ḥusnā sharḥ: Ḥākim Sayyid Maḥmad Afandi, Manẓūm al-asmā al-ḥusnā: Naḥīfī, Sharḥ al-asmā al-ḥusnā and khawaṣṣuhā: Imām Shabrāwī.One of the works in which asmā al-ḥusnā was described is attributed to prophet Idrīs. Among the miracles of prophet Idrīs, there have been intresting miracoulus performances such as possessing the knowledge of astronomy, fortune, mathematics, plants, writing, sew-ing, using the scales and strange art. The mysterious secrets were revaled to him in 30 ṣuḥuf. His major miracles are governing spiritual beings, knowing the properties of the beings and possessing the knowledge of various unknown things. Again, he wrote a book about the char-acteristics of letters. Aristotle later wrote a commentary using the majority of the information found in this book. Some of the works are written to narrate the Prophet Idrīs’s praising God with forty names:Muḥammad al-Tunisian, al-Ravḍatu al-Sundusiyya fī asmā al-ḥusnā al-Idrīsiyya al-Suhrawardiyya; Shāb al-Dīn Yaḥya b. Ḥabash al-Suhrawardī, Çihil-nām. Among these, the most famous is the work called Asmā al-Idrīsiyyā, written by Suhrawardī. Here, in addition to the asmā al-ḥusnā (forty names), prayers, prayers, conquests, their meanings, and the merits of reading them are explained. The book is written in Arabic. Many copies of this work have been identi-fied. Here are a few of these: Sulaymāniyya Hagia Sophia, K. 1870; Sulaymāniyya, Hagia Sophia, 377; Bāyazıd State Library 1314; National Library A005133-03 23b-33a; Adana Public Library 140; National Library, 06 Mil Yz A 9084/6.The works describing Asmā al-Idrīsiyya were written as prose. The work examined in this study was written as a manuscript. Çihil-nām-ı Manẓūm is distinguished from the others in this respect. Another point that makes the study important is the fact that Çihil-nām-ı Manẓūm has a very old period, this is written in the fifteenth century. (shrink)

The topic of The Prophets' Languages has led to a broad interest due to the sacred status of the Prophets. It has been of interest to people of all religious and social orientations. Despite the complexity of this topic and the necessity of studying it from various aspects such as archaeology and the study of ancient calligraphy, we limited our study to Islamic sources and references only. We extrapolated what was mentioned in these books. Other than the Holy Qur’ān, it (...) will be concerned with books of interpretation, history, biography, hadith, its explanations, language books, etc. This study has been divided into three main points, an introduction, and a conclusion. The first point dealt with the origin of the languages spoken by the Prophets (peace be upon them) and their proximity to each other: Syriac, Coptic, Hebrew, Aramaic, and Arabic. All of these languages belong to the Semitic language. In terms of their convergence and similarity with each other, some linguists considered it dialects of one language, the Semitic language of origin. It has branched out from it as a result of the expansion, development, and development of life. Looking at today, the dialects of the Arabs in Egypt, Morocco, Jazira, the Levant, and Iraq, each branched out and most of it emerged from the mother tongue Arabic. There is a discussion among researchers on which of the languages are closer to the Semitic language. Four languages are listed as possibilities: Hebrew, Babylonian, Assyrian, Syriac, and Arabic. The truth is that it is not easy to get to know the origin of the Semitic language, and everything that has been said is not outside the circle of speculation because of the loss of definitive evidence and the temporal dimension. As for the second point, this study investigated the linguistic geography that the Semitic language covered and spread in, by tracking the people who spoke the Semitic language, their places of residence, and their influence, as all of them settled in the Near East and its vicinity. If we look at the Semitic language, with its eastern and western branches, we see that it was concentrated in Babylon, Assyria, Mesopotamia, Arabia, Yemen, the Levant, and Jerusalem regions, and among the most famous tribes and nations that settled in this region are Saba, Himyar, Ad, Thamud, Jirhm, Samaria, Nabat, the people of Palmyra and others. Mostly likely, the Arabian Peninsula is the cradle of the Semitic people, although some say that Abyssinia was the cradle of the first Semites. In the third point, the number of prophets and messengers mentioned in the Noble Qur’ān was enumerated in clear terms. Among the twenty-five prophets are the following: Adam, Idris, Noah, Hood, Saleh, Lot, Ibrahim, Ismail, Ishaq, Jacob, Yusef, Shuaib, Ayyub, Dhu al-Kifl, Yunus, Moses, Aaron, Elias, Al-Isa, David, Solomon, Zakaria, Yahya, Jesus, and Muhammad (peace be upon them). The study of this point came by following the inductive and deductive approach, whereby the first approach is based on extrapolating the life of each prophet in isolation from others in detail, tracing his life, place of living, and residence, whom he married etc. The deductive method relied on deducing the language that each of the prophets (peace be upon them) spoke. Some prophets mentioned the name of the language in which he spoke in the Islamic sources. This study concluded that of the prophets mentioned in the Noble Qur’ān, seven of them spoke the Syriac language, three of them spoke the ancient Egyptian language (Coptic), eighteen of them spoke the Hebrew language, three of them spoke the Aramaic language, and nine of them spoke in Arabic. Some of the prophets spoke one language while others spoke more than one language due to their numerous travels and the people they interacted with. This study is considered a preliminary study to open the field for in-depth studies for researchers in this field, and every part mentioned in this research is suitable for being an independent scientific study in its own right. (shrink)

The third century of the hegira represents an extremely important period in terms of the formation process of Islamic sciences and the acquirement of the identity of a systematic school of fiqh madhhabs. In terms of the Zaydiyya madhhab, this century has an identity that affects the next period in terms of both political and scientific studies. Because in this period, the scholars of the madhhab like Kāsim al-Rassî (d. 246/860), Ahmad b. Isā (d. 247/861) and Yahyā b. al-Husayn (d. (...) 298/911), who were in a leading position both in politics and in sciences such as kalām, hadith and fiqh, emerged. Kāsim al-Rassî, who was accepted as the star of the Ahl al-Bayt by Zaydî sources in the first period, was presented as the Plato of Muslims by orientalists in modern studies. The main reason why today's studies on him are mostly about the history of sects and theology, most of Rassî's works are about kalām. However, Kāsim al-Rassî is an important name in the science of fiqh and İslamic legal theory as well as in the science of kalām. According to Abī Tālib Nātik bi’l-Hakk (d. 424/1033), one of the important jurists of the Zaydiyya madhhab, Rassî was a scholar who came to the fore with his ability in fiqh issues; in order to see his ijtihād method, his skill in furû al-fiqh, his mastery in using hadiths and knowing the disagreements of scholars, ‘‘Masā’il al-Dja’far b. Muhammad and Abd Allah b. Hasan” should be consulted. Rassi's epistles named Kitab al-Nāsikh wa’l-Mansūkh, Kitab al-tahāra, Kitab al-salāt al-yevm ve al-Laylā and Kitab al-menāsik are important studies on fiqh that have survived to the present day. In addition, Mueyyed-Billah (d. 411/1021) compiled Kāsim al-Rassî’s and Yahya b. al-Husayn's views on fiqh in his work named al-Tecrîd. Kāsim al-Rassî's views on fiqh are also determinative in later fiqh books such as Tahrîr, al-Cāmi' al-Kāfi, al-Intisār and al-Azhar. In time, the emergence of a jurisprudence sect named Kāsimiyya in Zaydiyya, referring to his name, is also important in terms of revealing his position. Although Rassî's views on fiqh have been referred to a number of studies in our country, no independent study has been found that deals with his views on fiqh. However, considering both of his works on fiqh that have survived to the present day and the early works in which his views are compiled, it is obvious that Kāsim al-Rassî's views on fiqh deserve an independent works. The aim of this study is to reveal Ressî's position within the madhhabs and his perspective on fiqh in general. In this context, in the study, the period in which Ressî lived, his life and works were briefly mentioned, and then the basic views of the fiqh, especially in the field of worship, were discussed in outline. (shrink)

In this article, the subject of Jesus and the Gospel is discussed according to the Qurʾān. This study focuses on the position of Jesus and the nature of the Gospel from the perspective of the Qurʾān about the perception of Jesus and the Gospel in the Christian belief. The issue of Jesus and the Gospel has been the subject of different understandings and discussions between Muslims and Christians from the first periods of Islamic history until today. There are serious confusions (...) around them both within the Christian world and Islamic world. Even if there are common points between the information contained in the New Testament and in the Qurʾān on these issues, this information does not agree with each other. While Jesus and the Gospel described in the Qurʾān are not independent and not detached from the historical process of divine revelation; Jesus, which was placed in a superior position in Christianity, and the Gospels written by different writers on different dates after Jesus, do not integrate with this historical process. As for the Islamic world, it can be said that the perception of Jesus and the Gospel is not directly shaped by the Qurʾān, but rather by narratives and common beliefs. In this article where concept analyses are intense, the Qurʾān, the Bible, TDV (Türkiye Religious Foundation) Encyclopaedia of Islam, dictionaries, commentary resources and studies on Jesus and the Bible were mainly referred to. According to the Qurʾān, all the messengers called rasūl and nabī are human prophets chosen by Allah and none of them are angel or superhuman. Allah is the only God and there is no god but Him. According to the Qurʾān, it is not possible for God to adopt a wife or son. Allah is not the third of the three that finds its expression in the Christian belief in the form of the trinity: The Father, the Son and the Holy Spirit (Rūḥ al-Quds). According to the Qurʾān, every understanding that deifies Jesus and carries him to a position above human is a deviation from the right path. The deification of Jesus, who was born of Mary without a father, has been a belief formed over time. It is stated in the Qurʾān that Jesus is a messenger of Allah and a word He informed Mary, like the other prophets. What is meant by the word of God is that Allah heralds Mary with a child whose name is Christ, Jesus and the son of Mary. While it is said in the Qurʾān that Jesus is the word of God, it is not meant that the word is embodied and transformed into Jesus; however, it is meant that Jesus was created and brought to life with a word that came from Allah. The fact that Jesus is the word of God can also mean that he will speak to people in the name of Allah when he is in the cradle and then with the words that were revealed to him, and he will notify the way of the Lord in his message. As his birth is a miracle, his talking to people while in the cradle is also a miracle. Allah put His words in the mouth of Jesus like as He put them in the mouth of Prophet Muḥammad, and He also revealed the Gospel to Jesus. Thus, the words of God and the messenger who speak in the name of Allah became synonymous. Because when he speaks in the name of Allah, the words coming out of his mouth are not the words of Jesus himself, but the words of God. All prophets, including Jesus, are a single ummah sent on Islam. The essence of the books they brought from Allah is one. Although there are some differences in details arising from history, culture and social conditions, there is no difference between them in terms of the basic principles, norms and decrees brought from Allah in matters of faith, worship, morality and law, and especially the principle of unification. According to the Qurʾān, the Bible is the name of the divine book that Allah sent down to Jesus who was held responsible for His message, and that confirms the previous books. Contrary to the common belief among Muslims, the Qurʾān does not abolish the Gospel sent down to Jesus, but endorses it. In fact, all the books that God sent through the prophets confirm each other in terms of their essence, as well as the basic principles and provisions they contain. Allah taught Jesus the book, the wisdom, the Torah and the Bible, and sent him to confirm the Torah. He also sent down the Qurʾān to Prophet Muḥammad as confirming the Torah and the Bible. The purpose of these books sent down by Allah is to provide guidance and light to humanity. It is emphasized in the Qurʾān that all the prophets are actually one ummah, and that God who sent them is the true Lord of the people and that worship should be done only to Him. The verse in the Qurʾān "The only religion in the sight of Allah is Islam" should be understood in this context. In this respect, the common understanding among the scholars who study in the Islamic tradition that Qurʾān abrogated the divine books sent to humanity before, which is incompatible with the Qurʾān and turned into a common belief, should be reviewed and evaluated. (shrink)

This paper describes maslahah, a fundamental concept in Islam and its application in deliberating permissibility of human germline gene editing from an Islamic perspective. This paper refers to He Jiankui’s research that led to the birth of the world’s first gene edited babies, who were edited to be protected from HIV. The objective, procedure, and output of the research were assessed against the conditions of maslahah. It can be concluded that the experiment did not meet the conditions; it is inconsistent (...) with the objectives of shariah and some fundamental Islamic teachings that it did not preserve greater benefit, hence it could be considered impermissible. (shrink)

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)

BackgroundConsenting for retrospective medical records-based research (MR) and leftover tissue-based research (TR) continues to be controversial. Our objective was to survey Saudis attending outpatient clinics at a tertiary care hospital on their personal preference and perceptions of norm and current practice in relation to consenting for MR and TR.MethodsWe surveyed 528 Saudis attending clinics at a tertiary care hospital in Saudi Arabia to explore their preferences and perceptions of norm and current practice. The respondents selected one of 7 options from (...) each of 6 questionnaires.ResultsRespondents' mean (SD) age was 33 (11) years, 42% were males, 56% were patients, 84% had ≥ secondary school education, and 10% had previously volunteered for research. Respectively, 40% and 49% perceived that the norm is to conduct MR and TR without consent and 38% and 37% with general or proposal-specific consent; the rest objected to such research. There was significant difference in the distribution of choices according to health status (patients vs. companions) for MR (adjusted Kruskal-Wallis test P = 0.03) but not to age group, gender, education level, or previous participation in research (unadjusted P = 0.02 - 0.59). The distributions of perceptions of current practice and norm were similar (unadjusted Marginal Homogeneity test P = 0.44 for MR and P = 0.89 for TR), whereas the distributions of preferences and perceptions of norm were different (adjusted P = 0.09 for MR and P = 0.02 for TR). The distributions of perceptions of norm, preferences, and perceptions of current practice for MR were significantly different from those of TR (adjusted P < 0.009 for all).ConclusionsWe conclude that: 1) there is a considerable diversity among Saudi views regarding consenting for retrospective research which may be related to health status, 2) the distribution of perceptions of norm was similar to the distribution of perceptions of current practice but different from that of preferences, and 3) MR and TR are perceived differently in regard to consenting. (shrink)

Understanding the actions of others is fundamental for human social life. It builds on a grasp of the subjective intentionality behind behavior: one action comprises different things simultaneously (e.g., moving their arm, turning on the light) but which of these constitute intentional actions, in contrast to merely foreseen side-effects (e.g., increasing the electricity bill), depends on the description under which the agent represents the acts. She may be acting intentionally only under the description “turning on the light,” but did not (...) turn on the light in order to increase the electricity bill. In preregistered studies (N = 620), we asked how adults and children engage in such complex subjective action interpretation and evaluation in moral dilemmas. To capture the deep structure of subjects' representations of the intentional structures of actions, we derived “act trees” from their response patterns to questions about the acts. Results suggest that people systematically distinguish between intended main and merely foreseen side-effects in their moral and intentionality judgments, even when main and side-effects were closely related and the latter were harmful. Additional experimental conditions suggest that, when given ambiguous information, the majority of subjects assume that agents act with beneficial main intentions. This “good intention prior” was so strong that participants attributed good intentions even when the harmful action was no longer necessary to resolve the dilemma (Study 2). These methods provide promising new ways to investigate in more subtle and fine-grained ways how reasoners parse, interpret, and evaluate complex actions. (shrink)

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)

This article discusses Islam and homo deus as a new agenda for humanity’s future. This article tries to explain the reading of homo deus and the problems of humanity in the future. Likewise, regarding the issue of immortality and human happiness in the future from an Islamic perspective. This article tries to analyze the problem using the library research model in carrying out an analysis of the main problem. Humans to fight death and the problems that humans expect in the (...) future to maintain eternity feel like a god who will live eternally in the world. It is not only immortality in the world that modern humans will achieve, but how humans live in the world and gain happiness. True happiness is difficult for humans to obtain, even though humans use the discoveries of modern science. Humans will truly find happiness if they believe in and draw closer to God. The happiness that modern humans feel is only temporary pseudo-happiness. The immortality that modern humans desire is not directly proportional to happiness. This can be seen from the large number of people dying by suicide in various countries, the majority of which are advanced, and technology is developing rapidly, but it still cannot help their spiritual problems. Modern humans think that everything can be solved with the modern science they have discovered, even though there is God’s intervention in life in this world. (shrink)

Müslüman olmayıp belirli şartlar çerçevesinde İslâm devletinin hâkimiyetinde yaşayan insanlara “gayrimüslim” denilmektedir. Hz. Peygamber Medine’ye hicretiyle beraber gayrimüslim toplumla karşılaşmış ve bunlarla ilgili duruşunu “Medine Sözleşmesi” ile net bir şekilde ortaya koymuştur. Sahabe dönemi ile başlayan yoğun fetih hareketleri sonucunda gayrimüslimler İslâm devletinin tebaası olmuştur. Bunlarla ilgili hukukî düzenlemeler gerçekleştirilerek devlet nezdindeki ve toplum içerisindeki statüleri belirlenmiştir. İslâm inancını kabul etmeye zorlanmayan bu insanlara inanç ve ibadet hürriyeti de tanınmıştır. Bununla birlikte bu hürriyetin çerçevesi, İslâm devleti ve Müslüman toplumun maslahatı (...) ile sınırlandırılarak toplumsal güven ve huzur temin edilmiş, bir arada yaşamanın temel parametreleri tesis edilmeye çalışılmıştır. İslâm devletleri, sulh ile alınan yerler ile savaş sonucunda alınan yerlerdeki gayrimüslim mâbetlerini farklı değerlendirmiştir. Sulh ile alınan yerlerde, mâbetlerin yıkılması veya camiye çevrilmesi hususunda gayrimüslim halkın rızası alınırken; savaş ile alınan yerlerde bulunan mâbetler üzerindeki tasarruflarda böyle bir rızaya ihtiyaç duyulmamıştır. İlkesel olarak gayrimüslimlerin fetih öncesi inşâ edilmiş olan mâbetlerine dokunmama ve onları tamir etmeme prensibi hemen hemen bütün dönemlerde korunmuş, yeni mâbet inşâ edilmesine de olumlu bakılmamıştır. İlkesel olarak din ve vicdan hürriyeti kapsamında gayrimüslimler inançlarında serbest bırakılmış ve Müslüman olmaya zorlanmamışlardır. Ancak Müslüman toplumun dinini muhafaza edebilmesi için gayrimüslimlerin din, kültür ve geleneklerini ulu orta yaşamalarına izin verilmediği gibi; mâbetleri hususunda da kısıtlamalar getirilmiştir. Bu bağlamda bazı kiliselerin yıkılması ve mevcut mâbet sayısının azaltılması gibi bir dizi önlem alınmıştır. Buna rağmen zarurî ihtiyaç halinde yeni mâbet inşâsına izin verildiği de olmuştur. Bu durumda mâbetlerin ihtişamlı inşâ edilmesine izin verilmemiş, mimaride bazı ölçülere riâyet etmeleri şart koşulmuştur. Bu çalışmada Hz. Peygamber döneminden başlamak üzere İslâm hukuk tarihinin farklı dönemlerinden bazı uygulama örnekleriyle İslâm devletlerinin gayrimüslimlerin ibadethânelerine yönelik yürüttüğü politikaların dinî mi yoksa siyasî mi olduğu sorusuna cevap aranacaktır. Bu bağlamda İslâm devletinde “zimmî” olarak tanımlanan bu insanların genel hukukî statülerinden ziyade bunlara ait mâbetlerin durumu bu çalışmamızın temelini oluşturmaktadır. Çalışmamız Hıristiyan ve Yahudilere ait mâbetler ile sınırlı tutulmuştur. (shrink)

Esbozamos los elementos de un nuevo modelo conceptual para entender desde la perspectiva latinoamericana qué ocasiona el desbalance entre naturaleza y sociedad y vislumbrar así las verdaderas oportunidades y amenazas de soslayar el abismo entre lo ambiental y lo social al integrar efectivamente desarrollo y conservación. Como propuesta teórica endógena compatible con la perdurabilidad del bienestar humano y producto de 10 años de investigación en el medio rural latinoamericano (sur), presentamos al enfoque Conservación Integral Alternativa. En este artículo además de (...) considerar los temas de pobreza, población y neoliberalismo, entre otros, redefinimos los conceptos de desarrollo sustentable, diversidad biocultural y conservación biológica; los que, analizados a la luz de valores ancestrales, acumulación de riqueza, agricultura para la vida y políticas ambientales, arrojan un panorama diferente de la visión convencional de la conservación. (shrink)

Discussions of the relationship between consciousness and language are troubled by simplistic views of both. Denying a central role of consciousness in linguistics is commonplace in generative linguistics, but self-contradictory. On the other hand, a defence of consciousness by some cognitive and functional linguists is marred by a conflation of consciousness with 'introspection'. I argue for the need to distinguish (at least) between three kinds of acts of consciousness: observation, introspection and intuition, where the last one is based on intersubjectively (...) binding social norms. It is intuition that is the most fundamental form of consciousness for the study of language, from antiquity to the present. Furthermore, I show how the three modes of (linguistic) consciousness are related, by defining empathy (as used e.g. in typological explanations) as vicarious introspection, and intuition as conventionalized empathy. (shrink)

The recent development of CRISPR/Cas9 technology has rekindled the ethical debate concerning human germline modification that has begun decades ago. This inexpensive technology shows tremendous promise in disease prevention strategies, while raising complex ethical concerns about safety and efficacy of the technology, human dignity, tampering with God’s creation, and human genetic enhancement. Germline gene editing may result in heritable changes in the human genome, therefore the question of whether it should be allowed requires deep and careful discussion from various perspectives. (...) This paper explores Islamic perspectives on the concerns raised and highlights the ethical principles in Islam that should be taken into consideration when assessing the permissibility of CRISPR/ Cas9-mediated human germline gene editing. As argued in this paper, human germline gene editing would be considered lawful for medical purpose under certain conditions. It should not be applied on humans until the safety and efficacy issues are resolved. Robust ethical guidelines and strict regulations are necessary to preserve human dignity and to prevent premature and misuse of the technology. Maqasid al-shariah’s principles of preservation of human life, lineage, and dignity and ‘preventing harm takes precedence over securing benefit’ are among the guiding principles in assessing the permissibility of CRISPR/Cas9-mediated human germline editing from an Islamic perspective. Further discussions are important to address the controversies as well as to explore the related ethical principles. (shrink)

Nūr Muḥammad is one of the teachings in Sufism that studies the beginning of the creation of the universe. The Sufis discussed Nūr Muḥammad through God's tajallī (manifestation), and they believed that only Insan Kamil (Perfect Humans) possessed the perfection of His tajallī. This Sufi theory can be comprehended through the dhawqi approach. This research will deal with Nūr Muḥammad's theory of Sufism through the perspective of Tijaniyah Tarekat. The data for this study was obtained through library research utilizing a (...) documentary technique. The collected data will be analyzed using the descriptive analysis method. This study finds that the Tijaniyah Tarekat is a Sufism institution that bases its teachings and practices on the concept of Nūr Muḥammad in the form of ṣalawāt al-fātiḥ and ṣalawāt jawharah al-kamāl. This Tarekat's elucidation of Nūr Muḥammad is also built on and consistent with the explication of authoritative Sufis in Islam's intellectual and spiritual tradition. (shrink)

Relational bullying is a form of indirect bullying that often occurs in schools, involving acts of exclusion, neglect, spreading negative rumors, gossip, and social manipulation. This research aims to develop a theoretical model of relational bullying and determine the influence of extraversion personality, peer conformity, and school climate on it in boarding students. This research uses a quantitative approach. The study involved 210 madrasah tsanawiyah students boarding at Makrifatul Ilmi and Al Quraniyah Islamic boarding schools in South Bengkulu Regency. The (...) results showed that theoretical models of influence can influence relational bullying among students. The R square value was 0.68, indicating that personality variables extraversion, peer conformity, and school climate can explain relational bullying by 68%. Extraverted personality had a positive effect on relational bullying, peer conformity had a positive effect, and school climate had a positive effect. This research contributes to the development of a more specific relational bullying theory model in psychology and suggests a holistic approach that includes guidance and counseling for teachers, collaboration between parents and the school, socialization and education for interventions to overcome relational bullying behavior. (shrink)

The discovery and invention of new medical applications may be considered blessings to humankind. However, some applications which might be the only remedy for certain diseases may contain ingredients or involve methods that are not in harmony with certain cultural and religious perspectives. These situations have raised important questions in medical ethics; are these applications completely prohibited according to these perspectives, and is there any room for mitigation? This paper explores the concept of darurah and its deliberation in the formulation (...) of fatwas on medicine issued by the National Fatwa Council of Malaysia. Darurah has explicitly been taken into consideration in the formulation of 14 out of 45 fatwas on medicine thus far, including one of the latest fatwas regarding uterine donation and transplantation. These fatwas are not only limited to the issues regarding the use of unlawful things as remedies. They include issues pertaining to organ transplantation, management of the corpse and treatment of brain dead patients. While deliberation of darurah in medicine may vary from issue to issue, darurah applies in a dire situation in which there are no lawful means to prevent harm that may be inflicted upon human life. Nevertheless, other aspects must also be taken into the deliberation. For example, consent must be obtained from the donor or his next of kin to conduct a cadaveric organ transplantation. (shrink)

Intellectual Capital is a driving force behind the financial performance of non-financial firms. Investing in intellectual and physical capital allows companies to optimize their financial performance by maximizing resource utilization. This study aims to determine whether IC efficiency impacts the financial performance of listed Pakistani and Indian companies between 2010 and 2020. Return on Assets and Return on Equity are used to calculate financial performance, and IC is calculated using the modified Value-Added Intellectual Coefficient model. Regression analysis is performed using (...) the STATA software developed by the South Texas Art Therapy Association. Human Capital, Structural Capital, and Capital Employed have a significant impact on Pakistani and Indian firms’ financial performance. Resource-based theory supports these findings. The findings should provide management with a prompt to improve financial performance and emphasize the importance of IC. A rare study has addressed the impact of IC on firm financial performance using the MVAIC model, rather than the VAIC model, in Pakistan and India. (shrink)

The field of bioethics aims to ensure that modern scientific and technological advancements have been primarily developed for the benefits of humankind. This field is deeply rooted in the traditions of Western moral philosophy and socio-political theory. With respect to the view that the practice of bioethics in certain community should incorporate religious and cultural elements, this paper attempts to expound bioethical tradition of the Malay-Muslim community in Malaysia, with shedding light on the mechanism used by the National Fatwa Council (...) to evaluate whether an application of biological sciences is ethical or not. By using the application of the genetically modified food as a case study, this study has found that the council had reviewed the basic guidelines in the main references of shari'ah in order to make decision on the permissibility of the application. The fatwa is made after having consultation with the experts in science field. The council has taken all factors into consideration and given priority to the general aim of shari'ah which to serve the interests of mankind and to save them from harm. (shrink)

Advancement of modern agricultural biotechnology has brought various potential benefits to humankind, but at the same time ethical concerns regarding some applications such as genetically modified foods have been raised among the public. Several questions are being posed; should they utilize such applications to improve quality of their life, or should they refrain in order to save themselves from any associated risk? What are the ethical principles that can be applied to assess these applications? By using GMF as a case (...) study, this paper discusses possible answers to these questions from Islamic perspective. Such answers are based on the understanding of the Islamic concept of maslahah and mafsadah as well as the Islamic principles of priority. There is no specific GMF that has been declared as unlawful by Muslim scholars thus far. Nevertheless, they generally state that any GMF that contains unlawful substance is prohibited in Islam. Such statement can be understood since Islam puts highest priority to preserve shari’ah which prescribes the lawful and unlawful things in human life. Priorities have also been given to preserve human health and environment therefore any GMF that may inflict harm on both entities is also considered as unlawful. (shrink)

Business Ethics, the Environment & Responsibility, Volume 31, Issue 2, Page 419-437, April 2022.

Theism in Indic philosophy from the point of view of Christianity.

Discussions about politics and human power, including discussions about the concept of the state, have been a discussion that has been going on since Greek times until the time of the growth of Islamic philosophy. The overemphasis on the power of reason led early modern Western societies to reject religion in all political discourse. At this stage, all views of man, power, the constitution, and the state eventually ceased to be associated with God. On the other hand, especially among Muslims, (...) religion is still connected with discussions of politics and human power. This paper will reveal how secularization in political thought grew and developed through principles such as the state of nature and the social contract. Then, based on the thought of one of the influential Muslim scholars, Syed Muhammad Naquib Al-Attas, the author tries to provide a critique of the views of Western thinkers such as Thomas Hobbes, John Locke, and other philosophers, by presenting the concept of the ideal state form derived from the concept of tamaddun formulated by Al-Attas. This research is literature review research using the descriptive method. The findings of this research show that secularization is a product purely born by Western secular thinkers and not taken from any religious teachings, so Western political concepts cannot always be applied, especially in Muslim societies. (shrink)

Die Spuren Al-Batlajusis in der judischen Religionsphilosophe ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1880. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernahrung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitaten erhaltlich. Hansebooks verlegt diese Bucher neu und tragt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch fur (...) die Zukunft bei. (shrink)

This article aims to improve the understanding of corporate governance and environmental reporting literature by analyzing the impact of board gender diversity (BGD) on environmental performance, environmental disclosure, and greenwashing behavior. The panel regression estimation technique with fixed effects was applied to Chinese firm data. As a result, it was found that more women who served on corporate boards enhanced the company's environmental performance and disclosures while limiting greenwashing behavior. The result indicated that women in top management play a constructive (...) role in establishing firms' active environmental initiatives. Furthermore, this relationship was nonlinear and exponentially increased when women's representation reached the threshold of 33.5% representation on board or higher. Based on the findings, no internal bias was found even after other governance and firm-level control factors and probable endogenies were considered and variable biases were omitted. Notably, the results present important implications for regulators and policymakers by highlighting the influential role of BGD in promoting environmentally responsible practices and reducing greenwashing. (shrink)

Could some social kinds be natural kinds? In this paper, I argue that there are three kinds of social kinds: 1) social kinds whose existence does not depend on human beings having any beliefs or other propositional attitudes towards them ; 2) social kinds whose existence depends in part on specific attitudes that human beings have towards them, though attitudes need not be manifested towards their particular instances ; 3) social kinds whose existence and that of their instances depend in (...) part on specific attitudes that human beings have towards them . Although all three kinds of social kinds are mind-dependent, this does not make them ontologically subjective or preclude them from being natural kinds. Rather, what prevents the third kind of social kinds from being natural kinds is that their properties are conventionally rather than causally linked. (shrink)

The comparative analysis of Hesychasm in the late Byzantine Orthodox Church and Sufism in the Islamic tradition illuminates intriguing parallels and distinctions in their spiritual frameworks. Emphasizing the significance of spiritual experiences through prayer, Hesychasm, rooted in Orthodox spirituality, focuses on hesychia and the prayer of the heart. Sufism, within the Islamic tradition, centers on dhikr, the continuous remembrance of Allah. Despite shared teachings on the heart and continuous prayer, the traditions diverge in practices, such as the Jesus Prayer in (...) Hesychasm and the invocation of Allah's name in Sufism, contributing to the rich tapestry of spiritual experiences. This comparative exploration offers nuanced insights into diverse ways spiritual seekers engage with the divine across cultures. Recognizing universal quests for connection with the transcendent, the analysis contributes to the broader dialogue on mysticism and spirituality. The discussions on divine light, knowledge of God, and transformative processes underscore shared themes, while differences in theological nuances highlight the unique paths individuals traverse in their spiritual journeys. Ultimately, both Hesychasm and Sufism emphasize the experiential dimension of spirituality, fostering profound encounters with the divine despite their theological and philosophical distinctions. (shrink)

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.

A positive leadership style can promote work engagement. Using social exchange theory, this study examines the impact of employee leadership styles on work engagement. In addition, the link also considered the mitigating role of trust in leaders. Preliminary data were collected from the educational and non-educational staff of the Business Management Sciences and Education Department at different universities. We collected responses from 242 employees from selected universities using the purposive sampling technique. We tested the proposed hypothesis using linear regression. Research (...) has shown that there is a positive link between employee leadership and work engagement. When trust in leaders as facilitators was introduced, the relationship between leadership and work engagement was relaxed to increase trust in leaders. Practical and theoretical contributions to the study were provided with recommendations for further study. (shrink)

Firms have traditionally responded to environmental violations by increasing information disclosure and/or communication to manage stakeholder perceptions. As such, these approaches may be symbolic in nature, with no genuine intention to improve the environment. We draw from restorative justice grounded in stakeholder theory and explore a relatively new approach in the form of supplemental environmental projects aimed at restoring the environment, and empirically examine the role of corporate governance in firms’ decisions to undertake reparative actions. Using environmental violations and SEPs (...) data from the US Environmental Protection Agency between 2002 and 2015, we find that firms with smaller boards are more likely to undertake SEPs. We also find that firms with higher board independence and CEO duality undertake SEPs more frequently; however, board gender diversity and the existence of a sustainability committee appear to have no impacts. These results are robust to propensity score matching and an alternative data source. We extend the scope of stakeholder theory by emphasizing a new approach—restorative justice—by which corporations can repair damaged relationships and also improve the environment. We also contribute to corporate governance and environmentalism literature by identifying governance structures that promote environmental restorative justice. Thus, our study will inform different stakeholders, including regulators, shareholders, and boards of directors, and will open new avenues for business ethics scholarship. (shrink)