Every emerging technology has its pros and cons; health-conscious users pay more importance to healthy and environment-friendly technologies. Based on the UTAUT2 model, we proposed a comprehensive novel model to study the factors influencing consumers’ decision-making to adopt the technology. Compared to prior studies that focused on linear models to investigate consumers’ technology adoption intentions and use behavior. This study used a Structural Equation Modeling-fuzzy set qualitative comparative analysis approach to account for the complexity of customers’ decision-making processes in adopting (...) new technology. We collected valid responses from 830 consumers, analyzed them, and evaluated them using a deep learning SEM-fsQCA technique to capture symmetric and asymmetric relations between variables. We have extensively incorporated a health-consciousness attitude as a predictor and mediator to understand better the decision-making toward technology adoption, specifically 5G technology. All the factors tested in our model are statistically significant except the economic factors. Health-consciousness attitude and behavioral intention found significant predictors and valid mediators in the process of 5G technology adoption. FsQCA provided six configurations to achieve high 5G adoption. The findings have significant practical ramifications for telecom corporations, advertisers, government officials, and key policymakers. Additionally, the study added substantial theoretical literature to technology adoption, particularly the adoption of 5G technology. (shrink)

Brain-computer interface multi-modal fusion has the potential to generate multiple commands in a highly reliable manner by alleviating the drawbacks associated with single modality. In the present work, a hybrid EEG-fNIRS BCI system—achieved through a fusion of concurrently recorded electroencephalography and functional near-infrared spectroscopy signals—is used to overcome the limitations of uni-modality and to achieve higher tasks classification. Although the hybrid approach enhances the performance of the system, the improvements are still modest due to the lack of availability of computational (...) approaches to fuse the two modalities. To overcome this, a novel approach is proposed using Multi-resolution singular value decomposition to achieve system- and feature-based fusion. The two approaches based up different features set are compared using the KNN and Tree classifiers. The results obtained through multiple datasets show that the proposed approach can effectively fuse both modalities with improvement in the classification accuracy. (shrink)

In this study, we implemented a new numerical method known as the Chebyshev Pseudospectral method for solving nonlinear delay differential equations having fractional order. The fractional derivative is defined in Caputo manner. The proposed method is simple, effective, and straightforward as compared to other numerical techniques. To check the validity and accuracy of the proposed method, some illustrative examples are solved by using the present scenario. The obtained results have confirmed the greater accuracy than the modified Laguerre wavelet method, the (...) Chebyshev wavelet method, and the modified wavelet-based algorithm. Moreover, based on the novelty and scientific importance, the present method can be extended to solve other nonlinear fractional-order delay differential equations. (shrink)

The regression model is generally utilized in several fields of study because of its applications. Regression is an extremely incredible approach; it builds up a connection between dependent and independent variables. We have addressed a powerful computational model by utilizing dengue information joined with fuzzy multiple linear regression. Information is accumulated on dengue fever through the survey. This paper is centered on the comparison of the crisp method with fuzzy multiple linear regression, and then, the utilization of a fuzzy multiple (...) regression method is explained after the comparison. We have used multiple regression and then converted the said technique into three fuzzy cases. The effectiveness of the fuzzy multiple regression model is measured by numerical computation and comparison of both techniques. 2020 Mathematics Subject Classification. Primary 30C45; 30C50; 30C80; Secondary 11B65, 47B38. (shrink)

In this paper, we investigate the numerical solution of the coupled fractional massive Thirring equation with the aid of He’s fractional complex transform. This study plays a significant aspect in the field of quantum physics, weakly nonlinear thrilling waves, and nonlinear optics. The main advantage of FCT is that it converts the fractional differential equation into its traditional parts and is also capable to handle the fractional order, whereas the homotopy perturbation method is employed to tackle the nonlinear terms in (...) the coupled fractional massive Thirring equation. An example is illustrated to present the efficiency and validity of the two-scale theory. The solutions are obtained in the form of series with simple and easy computations which confirm that the present approach is good in agreement and is easy to implement for such type of complex systems in science and engineering. (shrink)

This study presents a modified simplest equation method to investigate some real and exact solutions of conformable time fractional Benjamin-Bona-Mahony equation and Chan-Hilliard equation. We use traveling wave transformation to obtain the results in the form of series solution. Some calculations are performed through Mathematica software to analyze the accuracy of this approach. Graphical representations are reported for more significant results at different fractional-order which demonstrates that this approach is very simple, adequate, and legitimate.

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)

The aim of this study is to explore social media marketing activities and their impact on consumer intentions. This study also analyzes the mediating roles of social identification and satisfaction. The participants in this study were experienced users of two social media platforms Facebook and Instagram in Pakistan. A self-administered questionnaire was used to collect data from respondents. We used an online community to invite Facebook and Instagram users to complete the questionnaire in the designated online questionnaire system. Data were (...) collected from 353 respondents, and structural equation modeling was used to analyze the data. Results show that SMMAs have a significant impact on the intentions of users. Furthermore, social identification mediates the relationship between social media activities and satisfaction, and satisfaction mediates the relationship between social media activities and the intentions of users. This will help marketers how to attract customers to develop their intentions. This is the first novel study that used SMMAs to address the user intentions with the role of social identification and satisfaction in the context of Pakistan. (shrink)

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)

With the increasing growth of online shopping, businesses are intertwining to establish new shopping antecedents. Customer experience has steadily become the most important source of retailers’ long-term competitive advantage via difference. To preserve long-term and sustained consumer loyalty, retailers must continually improve the customer experiences. This study presents a framework for online retailing in a digital environment called the Online Customer Experience-Engagement Context model in the presence of value co-creation. Data was gathered from 189 people who purchased products online. For (...) additional analysis, testing the hypothesis, and model construction, SPSS 26 and Smart-PLS were used. The data was then evaluated further using descriptive statistics, path analysis, measurement, and structural model. The findings show that the online customer experience substantially influenced customer engagement, which improved customer loyalty. The VCC strengthened the link between online customer experience and customer engagement. It suggests that including consumers in co-creating a delightful online customer experience from time to time may be a valuable strategy for online retailers to increase customer engagement and loyalty. To create an overarching outcome, information integration theory, multi-attribute utility theory, and the attitude-behavior-context theory theories are converged to explain the proposed model in the study. (shrink)

Manufacturing companies in today's industrial world are seeking to use the new manufacturing process methods. The primary goal of corporations is to achieve optimum production while deploying minimal capital. The fundamental purpose of this study is to examine the influence of various lean manufacturing practices on the sustainability performance of companies and the mediating role of green supply chain management. The data was gathered using questionnaires from 250 Pakistani manufacturing firms and analyzed using AMOS 25. Results demonstrate that process and (...) equipment, product design, supplier relationships, and customer relationships significantly affect sustainable performance. It is also recognized that Green Supply Chain Management mediates the interaction between HR processes, product design, supplier relationship, customer relationship, and environmental performance. The findings of this study will enable managers and decision-makers of manufacturing companies to increase sustainable efficiency and reduce waste through the use of lean manufacturing and GSCM implementation. (shrink)

The Need to Understand Factors Influencing Community Participation in Smart City Programs and to Evaluate Their Impact on Urban Progress This study aims to explore the implementation of the Smart City concept in Makassar, focusing on aspects of inclusion, sustainability, and the application of telemedicine technology. The research employs a quantitative methodology, designing a structured questionnaire encompassing variables such as environmental quality, economic vitality, social equity, and technological innovation. Data were collected through various online platforms and analyzed using statistical techniques (...) like correlation analysis and regression modeling. The findings indicate that the majority of participants are males under 30 years old, with backgrounds in farming and entrepreneurship, reflecting high interest in the Smart City concept among this demographic group. These insights are crucial for realizing an inclusive and sustainable Smart City in Makassar and highlight the importance of accessibility and active participation from all community sectors for the success of the Smart City program. (shrink)

This paper describes the experience of conducting a series of workshops in Bioethics Pedagogy within Pakistan. Initiated by the Centre of Biomedical Ethics and Culture (CBEC), Sindh Institute of Urology and Transplantation (SIUT) located in Karachi, Pakistan, this series is the first of its kind, blending knowledge of bioethics with that of medical education. While students are expected to teach bioethics upon graduating from academic programs such as Postgraduate Diploma in Biomedical Ethics and Master’s in Bioethics, they do not receive (...) formal pedagogical training in bioethics. Bioethics, as a discipline differs from others within medical education since it enhances critical thinking skills and impacts behavior and attitudes. This formed the rationale for introducing these workshops along with the impetus provided by shift to online teaching due to the Covid-19 pandemic, and the Centre’s experience of running a bioethics program in Kenya through the CBEC-KEMRI Bioethics Training Initiative (CK-BTI). The paper describes the structure and content of the workshops and shares feedback received from participants. Therefore, it provides valuable lessons to bioethics educators and aspires that through sharing of these experiences, training in Bioethics Pedagogy becomes a norm rather than an exception in institutions in Pakistan, and beyond. (shrink)

The foundations of almost all Islamic sciences were laid in the first and second centuries of hijra. With the expansion of the Islamic world since the first century of hijra, the existence of a collective effort to transfer oral information into writing is notable. With the invitation of the prophet Muḥammad to Islam, an unprecedented increase in the culture of writing has been observed. Since the emergence of Islam, the world history scene has witnessed feverish writing activity. Especially in the (...) 2th/8th century, when the transition from oral culture to written culture accelerated, the founding texts of the science of language and religion, which were the carriers of these sciences related to aqāid-kalām, fiqh and uṣūl al-fiqh, tasawwuf, tafsir, and hadith, were compiled. Thanks to the founding texts containing the basic principles, the sciences have had the opportunity to develop by deepening. In this study, the contribution of Fiqh al-akbar, the founding text of the science of creed, to the science of kalam, which has made significant progress, will be discussed. In order for a text to be considered a founding and root, there must be a system that it establishes as the fruit of the tree. In this sense, Fiqh al-akbar established a moderate and defensible belief system. There is an organic link between the most concise faith texts and the most voluminous kalām books. While the creed texts, which consist of writing the goals at the end of the road, are the counting of the principles of faith, the texts of the kalām represent the walking of the road that leads to the goal of faith. Fiqh al-akbar, which marks the end of the road by finishing the roads to be walked, is the first and most important of the milestones of Islamic thought. In this study, the contribution of Fiqh al-akbar, the founding text of the science of aqāid, to the science of kalām will be discussed in the context of its belonging to its author. This text gave direction to Ahl al-Sunna theology, which would be written in the later stages of Islamic thought. In this study, the internal and external contexts of the founding text mentioned will be confirmed in terms of its relative acumen to Abū Ḥanīfa. In addition, the reason for the increase in the commentaries (Sharḥ) of Fiqh al-akbar during the Ottoman period will be shown. As a matter of fact, each annotation strengthens that it belongs to the author. In the annotations, there is no sentence stating that the text does not belong to Abū Ḥanīfa, on the contrary, the authenticity of the belonging is emphasized. Of course, not all the annotations of the relevant text will be included here, but mostly printed works will be emphasized. Theology, prophecy and the hereafter are discussed in Fiqh al-akbar. Here, how theological debates and problems related to the history of theological concepts are handled in the commentaries will be shown. In this article, within the framework of the method discussed as an example, a preparation will be made for further studies to evaluate the topics and concepts of prophecy and the hereafter in the context of commentaries. The point that should be emphasized here is that none of the scholars who commented on the text pointed out that the subject or concept was not discussed in the period of Abū Ḥanīfa. Moreover, from the early period until as late as the 7th/13th century, both theology and bibliography books did not have any doubts about the belonging of Fiqh al-akbar to Abū Ḥanīfa. Moreover, since the early period, both theological and bibliographical works did not have any doubts about Fiqh al-akbar’s belonging to Abū Ḥanīfa. (shrink)

Reason and revelation are two important guides for humanity. People can find the right path only thanks to these two guides. Fatānah is the peak of functional intelligence, which is a special attribute given to prophets. At the same time, this attribute is the ability and competence to use reason in the best way. Needless to say, this attribute comes along with great values and privileges. This prophetic attribute not only reflects the human aspect of the prophets but also points (...) to a qualification through which they receive revelation. Through this feature, prophets, on the one hand, try to understand revelation and apply it. On the other hand, they solve the problems in their community by practicing ijtihād in cases where revelation has not come. This creates a great power that makes them superior to others. As it is known, everyone’s mental faculties are different. Although people are given intelligence according to their degree, they are not given the attribute of fatānah. At this point, reason means the power of understanding, comprehension, thinking, and reasoning. Fatanāhis a superintelligence through which prophets can see events from multiple perspectives and analyze them in depth. We shall briefly mention the fatanāh of the Prophets Muhammad and Abraham as examples. The Prophet Muhammad fought for tawḥīd (God’s unity) in his polytheistic society. In order to transform the society in question, he reformed them by acting with reason, logic, and reasoning with the support of revelation. At the end of this struggle, he successfully transformed his community into a religious, theistic, and moral society in 23 years. He was the authority to solve the people's problems in both Mecca and Medina. He successfully found solutions to peoples’ problems. His success has been explained by the attribute of fatanāh, along with divine support. When we look at the life of Prophet Abraham, who is considered to be the ancestor of the prophets, the attribute of fatānahis clearly seen in his prophecy. That is to say, in his discussions with his father Āzar, Prophet Abraham wanted him to think that "idols are inanimate objects that do not harm or benefit anyone and have no function in creation." The best example of his superintelligence is that he broke the idols in the idol household with an axe and hung the axe around the neck of the big idol. On this occasion, he made idol-worshippers use their intellect. The subject of this article is to emphasize the importance of this attribute found in the prophets, along with the support of revelation, as an example for people. To better explain the subject, the paper also examines the intellect-revelation relationship and intellect-superintellect relationship. (shrink)

This article constitutes the new fixed point results of dynamic process D through FIC-integral contractions of the Ciric kind and investigates the said contraction to iterate a fixed point of set-valued mappings in the module of metric space. To do so, we use the dynamic process instead of the conventional Picard sequence. The main results are examined by tangible nontrivial examples which display the motivation for such investigation. The work is completed by giving an application to Liouville‐Caputo fractional differential equations.

The philosopher's stone : the epitome of my knowledge -- Preface -- Introduction -- Collectania -- The need for a tool -- A dream to organize chaos -- Substance abuse and a headache -- A habit from paradise -- A sealed story -- Stealing a seal -- Loosing a tool -- Believe it or not -- A blessing in curse-dressing -- Growing pains -- Lost paradises -- Diaries, my beloved diaries -- A taste like honey -- Physics of the heart (...) -- Gems of a child -- A story of a lawyer -- Optical memories -- The talisman -- Prayer...prayer -- Meditation, concentration, contemplation and other buzz words -- The neurotic need for completion -- The microsoft way -- Anatomy of a need -- A side that shuns mattresses -- I want a tool -- The treatment device for the mujahid salah mustafa -- Meditation tips -- Epilogue: the case for I don't know. (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 acting on weak hadiths has been a debated issue throughout history. Scholars have adopted different views on this issue. While there are scholars who argue that weak hadiths should not be acted upon at all, there are also scholars who argue that there is no harm in acting upon them under certain conditions. While scholars such as Müslim, Yahya b. Ma'in and Subhi Salih in the modern period adopt the view that weak hadiths should not be acted (...) upon, Imam Şafiî, Imam Ahmed and Ebu Davud prefer the view that if there is no sound hadith on a subject, weak hadiths should be acted upon. Apart from these two groups, there are also scholars, such as Ibn Hajar, who adopt the middle path and emphasize that weak hadiths should be acted upon under certain conditions.It is seen that the approaches expressing their opinions on the issue of acting on weak hadiths generally differ depending on whether the topics are provisions or virtues. While some scholars do not consider it permissible to act on weak hadiths, whether they are subject to provisions or not; It is seen that some of them are of the opinion that, under certain conditions, virtues and even provisions can be acted upon when necessary. Although the Scholars are generally of the opinion that one should not act on a weak hadith regarding the provisions, some of them stated that there is no harm in acting on it if it meets certain conditions regarding the provisions. Acting with weak hadiths regarding virtue has been a subject mentioned by many scholars. It has been seen that many hadith scholars, from the early periods, have adopted a positive attitude towards hadith narrations regarding virtue. This shows that the idea of acting with weak hadiths has existed since then.Ulama who follow the Hanafi sect generally made inferences based on weak hadiths. It is seen that Hanafi scholars, who attach importance to ray and qiyas, prefer weak hadiths to ray and qiyas in some cases. This situation is mostly the result of the necessity of extracting the provisions regarding ta'abbudi issues from the hadiths. It is also possible that they use weak hadiths in order to encourage people to do good and avoid bad situations regarding the virtue of deeds. In some cases, the use of hadiths that are in accordance with precautions is a common situation among Hanafi scholars. For this and similar reasons, it is possible to see the use of weak hadith among Hanafi scholars.It would not be right to limit the issue of weak hadith and deeds only to Hanafi ulema. The issue of acting with weak hadith has been discussed a lot in the sources on the Sunni hadith method. Hadith scholars have examined these hadiths under two main headings: provisions and virtues. They did not see any problems in the narration of weak hadiths, provided that they were not on matters related to belief and rules; It is possible to say that they acted more inclusively when they narrated hadiths on subjects such as maw'iza, virtue of deeds and stories, as well as issues related to tafsir and megazi. Weak hadith narration and acting on weak hadith, and some scholars preferring weak hadiths to qiyas, indicate that this is because it is attributed to the Prophet Muhammad.Commentators generally give a lot of space to weak hadiths, fabricated news andİsraelites in their tafsir books. In particular, it is seen that the commentators of narration use every material they find about the virtues of the suras, without evaluating their authenticity. It is seen that Muhaddith scholars frequently resort to weak hadiths as well as sound narrations, especially on subjects such as fedailu'l-quran, fedailu's-suver, fedailu'l-ayat.In this context, if the hadiths used by Nasafi regarding the virtues of the suras in his work called et-Teysîr fi't-tefsîr are examined, it will be seen that he gives a lot of place to weak hadiths. It is important that, in addition to the scholars who adopt the view that weak hadiths cannot be acted upon, there are also scholars such as Nasafi, who believe that there is no harm in acting on weak hadiths on some issues, especially regarding virtues. As a matter of fact, although the fact that Nasafi was a muhaddith as well as a commentator gave the impression that he would select and use the hadiths more meticulously, it has been observed that he did not behave differently from other commentators and used weak hadiths and fabricated news about the virtues of the suras. In this respect, it is seen that Nasefi reflects the general attitude of commentators in his work. It is possible to see that a scholar who is knowledgeable in many fields resorts to weak hadiths, especially regarding virtues, shows a moderate approach to the status of these hadiths, and accepts that weak hadiths are suitable for narration and can be acted upon. (shrink)

Madrasas and academy can be defined as educational institutions known as schools that were established for different purposes in different periods. Madrasas are non-formal educational institutions where Islamic religious knowledge is taught. Madrasas, which hold an important place in Islamic civilization, are generally built in connection with mosques or prayer rooms. Education in madrasas is provided in areas related to the Islamic religion, such as fiqh (Islamic jurisprudence), hadith (sayings and actions of the Prophet Muhammad), tafsir (interpretation of the Quran), (...) and kalam (Islamic theology). The duration of education in madrasas varies between 5-10 years on average and is generally aimed at male students. Since the sciences that madrasas want to teach are Islamic sciences, the language used in education is Arabic.On the other hand, theology academies are institutions recognized by the state in an official manner and cover various subjects. These include the interpretation of religious texts, philosophical and theological analysis of religions, the history of religions and their effects on society, the study of religious rituals and practices, and the social and political impact of religious thoughts. In addition, today's theological academic studies have a broader perspective. They describe the relationship between religion and society, religious freedoms, gender and religion, and contemporary interpretations. In fact, theological academic studies embrace an interdisciplinary approach to understand both the content of religion and the social and cultural effects of religion.These studies are concluded in the form of academic publications, articles, and books. In addition, theology academics participate in conferences, seminars, and discussions to specialize in their fields and share their research. Nowadays, theological academic studies aim to contribute to the development of religious knowledge and understanding, as well as to understand the effects of religion on society as a multidisciplinary discipline. It enables people to understand the diversity of religions and religious thoughts and to examine them in a deeper way.Currently, madrasas and academies continue to exist in different forms. Madrasas mostly operate as religious education institutions in Islamic countries, while academies bear the name of contemporary universities known as higher education institutions. Universities representing the academy offer undergraduate, postgraduate, and doctoral education in various fields of science. Academies are also used as institutions where scientific research is carried out and scientific meetings are organized. (shrink)

Este artículo estudia un corto tratado de polémica en contra del judaísmo escrito por el conocido erudito otomano Aḥmad Muṣṭafā Ṭāšhkubrīzāde. El autor utiliza los mismos argumentos que conocemos de la polémica religiosa medieval, tales como que la Torah, abrogada por el Islam, contenía referencias al Profeta Muḥammad a pesar de que su texto fue corrompido por los judíos. Además de la Biblia, Ṭāšhkubrīzāde cita una serie de fuentes judías tardías que añaden una importante dimensión a este trabajo. Después de (...) una breve introducción en que se discute la posibilidad de la deuda del autor respecto a la obra de Ibn Abī ‘Abd al-Dayyān, un converso del judaísmo al Islam, se presenta una edición y traducción del texto. (shrink)

Dede Korkut Stories are a national cultural heritage that narrates about events and challenges of Oghuz Turks in 10th-11th centuries. This period of time is important, as it was the times when Turks became Muslims. In this work, heroism, customs, habits and traditions, socio-cultural and moral life of the Turks before and after becoming Muslims are analysed. One of the topics addressed in this work is religious beliefs and worships of the Turks after became Muslims. In this context, the belief (...) in Allah appears to be the most emphasized type of belief in the stories. The theme of fate, which is included in the subjects of Tawḥīd (oneness of Allāh) is another theme mentioned in the stories. The stories also includes some expressions regarding particularly the Prophet Muḥammad as well as some other prophets. Jibrīl and ʿAzrāʾīl angels are also mentioned. As for the Divine Books, only the Qur’ān is namely addressed and other divine books are not mentioned. The beliefs regarding afterlife, such as death, resurrection, heaven, hell, pool of al-Kawthar (abundance) are also referred to in the stories. The Book of Dede Korkut is not a didactic work written to teach Islam. On the contrary, in the stories, Islam is discussed as an element of the spirit/essence of individual and society. The aim of this study is to investigate the representations of the beliefs of tawḥīd, prophecy and hereafter of the Turks, especially the Oghuz Turks with reference to narrations in Dede Korkut stories. It aims to discuss them in the context of six pillars of faith and evaluate from the Islamic belief point of view.Summary: The Book of Dede Korkut consists of twelve epic stories created within the oral tradition of Turkish Folk Literature. It is said that the origins of these stories, which are one of the oldest works of Turkish Folk Literature, went as far as 7th century. It is generally accepted that the Book of Dede Korkut, which narrates about Oghuz Turks who lived in 10th-11th centuries was transferred to writing after 15th century. There is no information found about writer/s of the Book. Dede Korkut, who considered being the narrator of the stories, is in fact a character in the stories. Dede Korkut plays qobuz, reads poetry, names children, mediates in marital affairs, resolves disputes, and leads religious rituals in the stories. Therefore, he stands out as a saint figure and considered to be wise man of the Oghuz Turks in almost every story, especially regarding social events. In this work, there are many expressions about heroism, customs, habits and traditions, socio-cultural and moral experiences of the Turks before and after becoming Muslims. The stories bear many traces from the earlier Turkish beliefs. However, these are not the issues of this study. The dates of the emergence of the stories, 10th and 11th centuries, coincides with the times when the Turks became Muslim. This situation makes the stories more important as they include rich narratives about the fundamental beliefs of Islam. Especially the belief in Allāh, which is one of the six pillars of faith, appears to be the most emphasized in the stories. In these stories, Turkish and Persian names of Allāh as well as His Arabic names and attributes are mentioned directly or indirectly.The belief in predestination and casualty related with Allāh's eternal knowledge and determination is another faith object that takes place in the stories. The issues regarding the predestination discussed in the stories as follows: the deeds occur with the wish of Allāh; Allāh decides whether the child male or female; Allāh predestines human lifetime, livelihood, time of death and calamities.There are also narrations about the belief in the prophets in the stories. Particularly the Prophet Muhammad's prophecy is prioritised. Adam, Noah, Abraham, and Moses are the other prophets mentioned in the stories. The successive authority of Adam and His story with Iblīs; the wife and donkey of Noah, not burning of Abraham when he was thrown into the fire, the speaking of Allāh with Moses and the staff of Moses are some of the expressions related with prophecy in the stories. Nimrod against Abraham and Pharaoh against Moses are described as negative personalities in the stories. In the stories, the Prophet Muhammad (pbuh) is handled in a position that intercession is demanded from Him. Greetings and prayers are read for Him. His intercession is sought for forgiveness of sins and acceptance of prayers. He is exalted with some attributions, such as the holly Prophet Peace be upon Him, friend of Allāh, the leader of religion and the headman of religion. When the Prophet Muhammad is mentioned, it is felt that there is a high respect and an enthusiastic love. When he is addressed, the expressions indicating respect and affection, such as "His name is magnificent Muhammad" and "His name is magnificent Muhammad Mustafa" are used in the stories.In the stories, only the Qur’ān is mentioned among the divine books, none of the Torah, the Zabūr and the Injīl is mentioned. It is referred that the Qur’ān descended from the heavens and it is the word of Allāh and His knowledge, and it was copied (collected) by Uthman. It is described as "Magnificent Qur’ān".It is seen in the stories that there is also a place for the belief in angels and only two of the four great angels are mentioned. One of them is ʿAzrāʾīl, the death angel. It is one of the main heroes in the story of Deli Dumrul. ʿAzrāʾīl is described as an angel from the sky, who has red-winged, who takes the souls of living beings by the command of Allāh and kill them. It is also narrated that ʿAzrāʾīl takes the form of human and pigeon, and the struggle of ʿAzrāʾīl with Deli Dumrul. The other great angel mentioned in the stories is Jibrīl. In the story of Emre, the Son of Begil, it is described as an angel fulfilling the commandments of Allāh. Apart from these, there is no information about other angels and their characteristics, such as not being gendered, not to sin, and being created from light. Within the scope of invisible beings, the Devil is also narrated in the stories as it did not prostrate itself to Adam, and therefore it was repelled and cursed.The principle of the belief in Hereafter, which is one of the pillars of faith, is also dealt with in the stories. The ending, death, resurrection, reckoning, Heaven, Hell, seeing Allāh's face in Heaven, drinking water from the pool of al-Kawthar are some of the topics addressed in relation to this principle. While talking about Heaven in the stories, the words "Uçmak" (flight) in Turkish and "Behesht" (paradise) in Persian are mentioned in addition to Arabic "Jannah" (heaven).The Book of Dede Korkut is not a religious book written to teach the ʿaqāʾid (beliefs) of Islam or its practices. On the contrary, it is a work that narrates about people’s lives and social experiences. There is neither any specific verse from the Qur’ān nor sayings or the deeds of the Prophet (ḥadīth) included in the stories. However, the contents of many issues stated in the Qur’ān and ḥadīth are expressed in the stories. For instance, the statements from the surah (chapter) al-Ikhlāṣ (sincerity), such as al-Aḥad (the one), Allāh begets not, nor was He begotten, and not being any equivalent to Him are mentioned in the stories. Likewise, not burning of the Prophet Abraham when thrown into the fire, speaking of Allāh with Moses and giving the stuff to him as a miracle are also stated in the Qur’ān. As for the pool of al-Kawthar, the believers’ seeing Allāh in Heaven, ineffectiveness of the deeds without saying in the name of Allah are mentioned in ḥadīths. However, some information that is not rooted in the Qur’ān and ḥadīths, such as the stinging of Nimrod's arrow is also encountered in the stories. Based on the narrations in the stories, it seems possible to draw the conclusion that the Oghuz Turks mentioned in the Book of Dede Korkut adopted Ahl al-Sunnah (people of Sunnah) interpretation of Islam. However, it should be reminded that this implication will lose its meaning if it is proved that the original versions of the stories were redesigned according to the interpretation of Ahl al-Sunnah in the process of transferring them into writing. (shrink)

The great poet Gibran Khalil Gibran, who made the Arab culture recognizable in the United States of America, succeeded in endearing his works to European readers. He gathered many Arab intellectuals around the Pen League, which he created in the United States, and together they promoted the cultural heritage of the Arab world and Eastern spirituality. The work of Gibran Khalil was greatly influenced by the Bible and the Quran. It is possible to find different styles in his works – (...) the Bible and the modernity, Eastern and Western culture. Gibran Khalil, a great Christian thinker, developed both Arab and Western cultural values and tried to synthesize them. In his works, Gibran Khalil Gibran spoke about religious matters as well, and even though Gibran was a Christian, he had great sympathy for the Prophet of Islam, Muhammad Mustafa (PBUH), and did not discriminate between religions. He was influenced by members of different religions and showed tolerance in his creativity. At the same time, he opposed superstition in religion and criticized Church doctrines that stifled women's rights. Gibran Khalil blamed many mistakes not on religion itself, but on cruel laws adopted by the clergy. The thinker sometimes aligned with pantheism in his thoughts, viewing a human as a part of God. Gibran Khalil Gibran believed that human is a perfect in creation. Therefore, justice must prevail among the humans who are part of God and in society on the same level. (shrink)

Prof. Dr. Mustafa Demirci's monograph "Black Rage: The Rebellion of Negro Slaves in the Medieval Islamic World (869-883)" on the 'Zanj rebellion' that took place between 869-883 A.D., during the Abbasid period, and was led by the Ali b. Muhammad, is one of the most important studies both in terms of its subject matter and the author's approach and perspective on the subject. The study, which was prepared with a rich academic literature using basic sources and modern research on the (...) subject, deals with issues such as the geography of the event, the causes and spread of the rebellion, the wars and warfare techniques to suppress the rebellion, the short and long-term effects of the damage left behind by the rebellion from an academic perspective in chronological order. The Zanj revolt started in the marshes of Basra in 869 as a result of Ali b. Muhammad (d. 883), who was originally white and claimed to be a descendant of Ali, organizing black slaves working under difficult conditions in the large farms in and around Basra, and the rebellion grew and spread in a short time. Muwaffak Billāh (843-891), the brother of the Abbasid Caliph Mu’temid Alallâh (843-892), who was assigned to suppress the revolt, was victorious against the rebels after tough struggles, and the revolt ended with the killing of the leader of the rebellion, Ali b. Muhammad, in 883. (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)

Jamal al-Din al-Afghani (1838-97) was a pan-Islamic thinker, political activist, and journalist, who sought to revive Islamic thought and liberate the Muslim world from Western influence. Many aspects of his life and his background remain unknown or controversial, including his birthplace, his religious affiliation, and the cause of his death. He was likely born in Asadabad, near present-day Hamadan, Iran. His better known history begins when he was 18, with a one-year stay in India that coincided with the Sepoy Mutiny (...) of 1857-59. In what would become a life of constant travel, he soon went to Mecca to perform Hajj, before returning to Afghanistan to join the service of the country's ruler, Dost Mohammad Khan (1793-1863). He later sided with Dost's son Mohammad Aʻzam, who ultimately lost in a power struggle with his British-supported brother Sher Ali. Al-Afghani's political activism eventually took him to Paris, London, Tehran, Saint Petersburg, and Constantinople. It was during his second stay in Egypt (1871-79) that he cemented his role as a reformer. He found in Cairo a class of young intellectuals who gathered around him, established newspapers, and used these papers to disseminate his ideas. Chief among al-Afghani's Egyptian disciples were scholar Muhammad ʻAbduh, journalist ʻAbd Allah al-Nadim, and nationalist politicians Mustafa Kamil and Saʻd Zaghlul. Al-Afghani's influence on both modernist and traditionalist Islamic thought continues to the present. An activist who sought to effect change through political journalism and public speaking, he did not write many books. This treatise, entitled al-Radd ʻalā al-dahrīyīn (Refutation of the materialists), was a rebuttal of the views of the pro-British Sir Sayyid Ahmad Khan, who had argued that science is more important than religion in the rise of civilizations. First written in Persian following al-Afghani's exile from Egypt to India, it was translated into Arabic by his student Muhammad ʻAbduh, with the help of al-Afghani's assistant Arif Efendi. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Art Education and the Emergence of Radical Art Movements in Egypt: The Surrealists and the Contemporary Arts Group, 1938–1951Patrick Kane (bio)So it wasn’t the aim of the artist to just toss out a work of art. A tradition of the exhibition of the natural, and its meaning was not that it fled from life, but that it had penetrated and plunged into reality. Its meaning was not a prescription (...) or plain exercise in the taste of the sublime, or harmony of forms and charming scenes; and its meaning was not as a decoration of life; it was in its expression of what life inspires in us to give back.—Henry Moore, as quoted by Ramses Yunan, in “The Aim of the Contemporary Artist”1In these crucial days of difficulty, the artists in this country live in tall aristocratic towers.... For this peasant has an art of his own that sustains him, and it is not that art of the educated class.—Kamil Al-Tilmisani (c. 1941–1942)By 1938, as the agrarian crisis in Egypt deepened, the Depression, food shortages, low wages, expropriations of crops, and forced rents opened a polemic among Egyptian intellectuals over the role of the state and the looming threat of fascism. With the dismissal of the government of Mustafa Al-Nahas at the end of 1937, the political turbulence underscored the weakening of the Wafd Party. Opponents of the old Wafdists and supporters of the monarchy resorted to openly fascist tactics, including the establishment of youth organizations and the Blue Shirts, the fascist front of the young Wafdists who modeled themselves on Mussolini’s Black Shirts. The serial crises of agrarian struggles and parliamentary stalemates between [End Page 95] nationalists and monarchists led to increasingly militant stances by the paramilitary fascist organization Misr Al-Fattah (Young Egypt) as a counter to the Muslim Brothers. When Mahmud Khalil resigned from the Wafd and assumed the presidency of the Senate in 1938, his ascension opened a new phase of struggle in politics through culture and the arts.2 In this context, caricatures and satirical sculptures of Khalil appeared in 1939 that parodied him as the icon of a “dictatorship of art.”3 Leading intellectuals from all political stances addressed these issues directly. The cultural journals were peppered with articles on the problems of everyday life and the material crises with such representative titles as ‘Abbas al-Aqqad’s “Food for the Rich,” in which he raised the problem of food shortages and inequity as an issue for reform.4 Within the year, articles in Al-Risala and Al-Thaqafa drew comparisons with French and Italian nineteenth-century landscapes as a model for the recognition of the countryside as a subject. In journalism and the arts, suffering became a part of the recognition of the everyday, as articles appeared on Millet’s nineteenth-century paintings of French peasants.As the war in Europe encroached into the cover pages of Egypt’s cultural journals, Zaki Muhammad Hasan wrote an essay for Al-Thaqafa entitled “The Angelus,” with a reproduction of the 1859 painting by Jean Francois Millet (1814–1874).5 Hasan wrote about Millet’s interest in the “the daily labors of the peasant” as a depiction of the conditions of French peasants. Hasan’s mention of Millet’s own peasant origins, and his listing of paintings of social conditions, including Les Glaneuses (The Gleaners), reflected a broadening interest in the artistic subject of the peasant and the rise of the peasant as artist. Although in Millet’s painting there is a prayer scene of a man and a woman in the fields that is generally regarded as the evening prayer with the sun setting, an Egyptian reader could link the prayer with the issue of workers taking breaks in the fields at a time when the issue of compensation of peasant farm workers was paramount.6 Hasan introduced “The Angelus” to his readers as a Catholic prayer in southern Europe offered at dawn, noon, and sunset and compared the origins of the prayer’s stanzas from the Gospel of Luke 1:28–31 with passages from the chapter on Maryam in the Quran... (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

This study aims to investigate the impact of stakeholders’ views on the practices of green innovation (GI), consequent effect on environmental and organizational performance (OP), and moderating influence of innovation orientation. A quantitative method was employed for the sample size of 515 responses. To accumulate the data from the respondents, convenient random sampling was used. Data were collected from manufacturing and services firms through a field survey by using a closed-ended questionnaire based in the Punjab province of Pakistan. The analysis (...) was done using the structural equation model of the partial least square analysis method. Our findings proved a positive and significant link between stakeholders’ views on GI practices. A significant association has been found between GI practices and environmental and OP. The moderating effect was found to be negative but statistically significant. This research offers numerous contributions and provides decision-making insinuations. (shrink)

The Oxford Handbook of Qur’anic Studies. Edited by Mustafa Shah and Muhammad Abdel Haleem. New York: Oxford University Press, 2020. Pp. xxiv + 912. $145, £125.

The investigation of learners’ interlanguage could greatly contribute to the teaching of English as a foreign language and the development of teaching materials. The present study investigates the collocational profiles of large-scale written production by English learners with varied L1 backgrounds and different proficiency levels. Using the British National Corpus as reference corpus, learners’ collocation use was extracted by corpus query language and further identified by t-score via Python programming language. The collocation list consists of 2,501 make/take + noun collocations. (...) Findings show that proficient learners tend to use collocations containing more semantically complicated and abstract noun elements for varied communication tasks. Moreover, advanced learners are inclined to use collocations comprised of more difficult and longer noun elements. (shrink)

Subjective well-being is defined as how happy and satisfied a person is in his life. To date, among the significant determinants of subjective well-being, national income is considered an important one. However, not much focus has been paid to other determinants of subjective well-being, such as education and information and communication technologies. Therefore, this study aims to investigate the short- and long-run impact of education and ICTs on subjective well-being in China over the period 1996–2020. To empirically investigate the nexus, (...) we have employed bounds testing approach to cointegration and error correction modeling. The long-run estimates attached to education are positive and significant, implying that a rise in average years of schooling help increases the level of happiness. However, the long-run estimate attached to the internet is significant and positive in the happiness model. As far as the interaction term between education and the internet is concerned, the estimate is positive and significant. In short-run, the estimates of education, ICTs, and an interaction term between them are also significantly positive. (shrink)

Stock markets accurately reflect countries’ economic health, and stock returns are tightly related to economic indices. One popular area of financial research is the factors that influence stock returns. Several investigations have frequently cited macroeconomic factors, among numerous elements. Therefore, this study focuses on the empirical analysis of the relationship between macroeconomic factors and stock market returns. When a stock market becomes increasingly volatile, it becomes susceptible to economic uncertainty news, and information on social media platforms. Thus, we incorporated a (...) new dimension of economic uncertainty news sentiment for stock return predictions. We employed the daily data ofgold index, crude oil price, interest rate, exchange rate, and stock returns for a set of countries from January 2010 to December 2020. Subsequently, to compute coefficients, we conducted a regression analysis using one of the more sophisticated approaches: single-layer neural networks and ordinary least square regression. In addition, we only computed EUNS for the period of the fiscal budget announcement for the US, Turkey, and Hong Kong. The results indicate that the gold index, interest rate, and exchange rate are highly significant and negative macroeconomic factors for all analyzed countries. These findings also indicate that EUNS is important and detrimental for projecting stock returns. (shrink)

The Resource-Based View (RBV) has been instrumental in shaping strategic management theory by underscoring the significance of a firm's unique, valuable, and hard-to-copy internal resources in securing competitive advantage. However, the conventional RBV framework, with its emphasis on static, possession-oriented resource conceptualization, falls short in addressing the dynamic and relational nature of resources in contemporary business environments. This paper aims to bridge this gap by introducing a processual perspective to the RBV, grounded in process philosophy. In this study, we delve (...) into the philosophical underpinnings of RBV, critiquing its static ontological assumptions and proposing a shift towards a more dynamic and relational ontology. Drawing from the insights of process philosophers such as Whitehead and Bergson, and differentiating between 'strong' and 'weak' process views, we reconceptualize resources not as static entities, but as dynamic elements continually constituted and reconstituted within networks of relationships and ongoing organizational processes. This approach allows for a more nuanced understanding of resources, recognizing their evolutionary and interconnected nature. Our methodology involves a rigorous theoretical analysis and synthesis of existing RBV literature, coupled with philosophical inquiry to construct a novel framework for resource conceptualization. We demonstrate how this reconceptualization offers fresh insights into strategic management, particularly in formulating strategies that leverage the dynamic interplay of resources and in understanding the boundary between internal and external resources. This paper contributes to the RBV literature by offering a process-oriented perspective that aligns more closely with the complexities of modern strategic landscapes. By challenging and extending traditional RBV assumptions, we pave the way for future empirical research and theoretical development in strategic management, highlighting the significance of process philosophy in enriching management theories. (shrink)

ABSTRACTSuicide attempt rates are on the rise in predominantly Islamic Republic of Pakistan. However, there exists an indigenous academic apathy toward exploring media-suicide relationships. This study, using content analysis and interviews, examines the lack of compliance with international ethical guidelines for suicide reporting by Pakistani newspapers. In 553 reported suicide cases, 2,355 guideline violations were detected. The overall tone of suicide news stories remained overwhelmingly irresponsible, and analysis indicates that both Urdu and English language newspapers made similar violations. Largely ignorant (...) of international standards, Pakistani journalists report attempted suicide cases just like any other crime. This study suggests a prompt action on the part of appropriate bodies to amend relevant codes of ethics and eventually educate relevant journalist fraternities to report suicides in a socially responsible way. (shrink)

Online forums have become the main source of knowledge over the Internet as data are constantly flooded into them. In most cases, a question in a web forum receives several responses, making it impossible for the question poster to obtain the most suitable answer. Thus, an important problem is how to automatically extract the most appropriate and high-quality answers in a thread. Prior studies have used different combinations of both lexical and nonlexical features to retrieve the most relevant answers from (...) discussion forums, and hence, there is no standard/general set of features that could be effectively used for relevant answer/reply post classification. However, this study proposed an answer detection model that is exclusively relying on lexical features and employs a random forest classifier for classification of answers in discussion boards. Experimental results showed that the proposed answer detection model outperformed the baseline technique and other state-of-the-art machine learning algorithms in terms of classification accuracy on benchmark forum datasets. (shrink)

This paper employs Critical Discourse Analysis to examine resistance discourses as created by the Ahmadiyya followers – a self-defined sect of Islam – to argue against negative discourses undermining them in Indonesia. In some legal proclamations and statements delivered by state officials and the representatives of majority Muslims in the country, the followers of the sect, especially those affiliated to the JAI (Jemaat Ahmadiyya Indonesia) are excluded from Islamic community. By using Van Dijk’s ideological square, this study aims at identifying (...) resistance discourses created by the JAI followers as the defence strategies to oppose negative discourses presenting them as the non-believers of Islam. The resistance discourses are apparent in both written and spoken texts, such as books, articles, speeches, and public debates created by the sect. The finding reveals that the JAI followers create discourses of victim, defender of Islam, imperialism, illegitimacy, and discourse of public deception using various discourse strategies namely victimization, scare tactics, positive attribution, quotation, power delegitimising and negative portraits of misbehaving. (shrink)

: Hisbah is the most important institution in a society and nation.Enforcement parties are those who are directly involved in executing this. Incarrying out their duties, they bear heavy responsibility because it involvesthe rights of Allah and the rights of human. Hisbah implies theimplementation of al-amr bi-l-maʿrūf when it is clear thatit is abandoned, and wa-n-nahy ʿani-l-munkar when itis clear that it is done. This study is based on the concept of Hisbah in SharīʿahLaw which is of a general and (...) widespread aspect of enjoining good andpreventing evil. Literature reviews and library searches have been conductedintensively to clarify the principles of hisbah. Additionally, descriptiveand content analysis of textual content was done on the provisions of lawsand regulations as well as guidelines on the prevention of sharīʿah crimeparameters in Malaysia. In general, our country has implemented the conceptof hisbah in its own form without the branding of an institution specifically as“the institution of hisbah”. The roles and functions of hisbah are given to theSharīʿah Enforcement Division, Islamic Religious Department in the states. (shrink)

By incorporating the conservation of resource theory, this study examines how high-performance work practices (HPWPs) affect the employee's in-role performance (EIRP) and employee's task performance (ETP) during the coronavirus disease 2019 (COVID-19) pandemic. Furthermore, this study investigates how organization-based self-esteem (OBSE) and positive psychological capital (PPC) affect the relationship between HPWPs and outcomes of employees such as EIRP and ETP. A quantitative technique based on the survey method was used to gather the primary data of the investigation. Two hundred and (...) eleven bank employees working in different banks of Punjab and Pakistan participated in the survey process. The PROCESS-macro was used to test the relationship among the study constructs. Our results supported all the study hypotheses, however positive psychological capital did not moderate the indirect effect of high performance work practices on employee's task performance via organization based self-esteem. This study is the earliest of its kind that focuses on HPWPs and outcomes of employees amid the COVID-19 pandemic in a developing country like Pakistan. The findings of this study provide practical implications in the post and continuing pandemic situation for organizations to human resource management to redesign workforce strategies to increase their contribution and responses to realize organizational priorities. Although researchers have explored the topic in different sectors, scant studies have investigated the potential impact, barriers, and enabling mechanisms that function as a catalyst in HPWPs during the pandemic situation. (shrink)

Unmanned aerial vehicles, particularly quadcopters, have several medical, agriculture, surveillance, and security applications. However, the use of this innovative technology for civilian applications is still very limited in low-income countries due to the high cost, whereas low-cost controllers available in the market are often tuned using the hit and trial approach and are limited for specific applications. This paper addresses this issue and presents a novel proof of concept low-cost quadcopter UAV design approach using a systematic Model-Based Design method for (...) mathematical modeling, simulation, real-time testing, and prototyping. The quadcopter dynamic model is developed, and controllers are designed using Proportional Integral, and Derivative, Pole Placement, and Linear Quadratic Regulator control strategies. The stability of the controllers is also checked using Lyapunov stability analysis. For verification and validation of the design, Software-in-the-Loop, Processor-in-the-Loop, Hardware-in-the-loop testing, and Rapid Control Prototyping have been performed. The V&V methods of the MBD approach showed practically valid results with a stable flight of the quadcopter prototype. The proposed low-cost POC quadcopter design approach can be easily modified to have enhanced features, and quadcopters with different design parameters can be assembled using this approach for a diverse range of applications. (shrink)

The aim of this paper is to define some new operation laws for the trapezoidal linguistic cubic fuzzy number and Hamming distance. Furthermore, we define and use the trapezoidal linguistic cubic fuzzy TOPSIS method to solve the multi criteria decision making (MCDM) method. The new ranking method for trapezoidal linguistic cubic fuzzy numbers (TrLCFNs) are used to rank the alternatives. Finally, an illustrative example is given to verify and prove the practicality and effectiveness of the proposed method.

Graph theory is one of those subjects that is a vital part of the digital world. It is used to monitor the movement of robots on a network, to debug computer networks, to develop algorithms, and to analyze the structural properties of chemical structures, among other things. It is also useful in airplane scheduling and the study of diffusion mechanisms. The parameters computed in this article are very useful in pattern recognition and image processing. A number d f, w = (...) min d w, t, d w, s is referred as distance between f = t s an edge and w a vertex. d w, f 1 ≠ d w, f 2 implies that two edges f 1, f 2 ∈ E are resolved by node w ∈ V. A set of nodes A is referred to as an edge metric generator if every two links/edges of Γ are resolved by some nodes of A and least cardinality of such sets is termed as edge metric dimension, e dim Γ for a graph Γ. A set B of some nodes of Γ is a mixed metric generator if any two members of V ∪ E are resolved by some members of B. Such a set B with least cardinality is termed as mixed metric dimension, m dim Γ. In this paper, the metric dimension, edge metric dimension, and mixed metric dimension of dragon graph T n, m, line graph of dragon graph L T n, m, paraline graph of dragon graph L S T n, m, and line graph of line graph of dragon graph L L T n, m have been computed. It is shown that these parameters are constant, and a comparative analysis is also given for the said families of graphs. (shrink)