Rāzī, Fakhr al-Dīn Muḥammad ibn ʻUmar; 1149 or 1150-1210; criticism and interpretation; Islamic ethics; Islamic philosophy.

In recent years, researchers have paid special attention to religiosity and the practice of religious beliefs. If people put religiosity at the forefront of their affairs and maintain the roots of religion in various aspects of work and family life, they will see God present and watchful in doing all things, and the result of such a vision will be the successful performance of deeds and walking the path of perfection. Having a heartfelt belief in the value of work and (...) adhering to it will result in a greater desire to work. Religiosity is a variable that can be related to job variables. In addition, it can play an important role in the behaviours of employees. In Islam, work is a virtue and is necessary to balance the personal and social life of the individual. Given the importance of this issue, the present study aimed to evaluate the relationship between Islamic religiosity and job satisfaction of Muslim teachers in Malaysia. In total, 2200 Muslim teachers of Kuala Lumpur and Penang were selected for the study by simple random sampling. Data were collected by using standard questionnaires and analysed by Pearson's correlation coefficient in Statistical Package for the Social Sciences (SPSS). According to the results, there was a significant and positive relationship between teachers' Islamic religiosity and job satisfaction as P = 0.784 and T = 0.000 which was less than the Sig level of 0.05. CONTRIBUTION: According to Islamic teachings, working for a Muslim is like worship. Based on the findings of this research, teachers with higher Islamic religiosity enjoy higher job satisfaction. (shrink)

Amidst growing calls for environmentally sustainable practices, this study delves into the nuanced relationship between CEO trustworthiness, managerial ability, and green innovation. Departing from surface-level examinations, we propose that managerial ability serves as the link between CEO trustworthiness and green innovation initiatives. Moreover, we contend that the influence of CEO trustworthiness on managerial ability is accentuated under specific contextual conditions including higher social capital, crisis situations, and state-owned firms. Drawing on a comprehensive analysis of Chinese firms over 12 years, this (...) study provides robust support for these propositions. Our findings not only offer insights into the essential traits that CEOs should possess to foster competitiveness but also shed light on their role in driving sustainable innovation. By illuminating the intricate dynamics between CEO trustworthiness, managerial ability, and green innovation, our research contributes significantly to the literature offering novel perspectives and enriching the understanding of sustainable development strategies in organizational contexts. (shrink)

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)

In recent years, network security has become a major concern. Using the Internet to store and analyze data has become an integral aspect of the production and operation of many new and traditional enterprises. However, many enterprises lack the necessary resources to secure information security, and selecting the best network security service provider has become a real issue for many enterprises. This research introduces a novel decision-making method utilizing the 2-tuple linguistic complex q-rung orthopair fuzzy numbers to tackle this issue. (...) We propose the 2TLCq-ROF concept by combining the complex q-rung orthopair fuzzy set with 2-tuple linguistic terms, including the fundamental definition, operational rules, scoring, and accuracy functions. Aggregation operators are the fundamental mathematical approach used to combine various inputs into a single output. Taking into account the interaction between the attributes, we develop the 2TLCq-ROF Hamacher operators by using the innovative operational rules. These operators include the 2TLCq-ROFH weighted average, 2TLCq-ROFH ordered weighted average, 2TLCq-ROFH hybrid average, 2TLCq-ROFH weighted geometric, 2TLCq-ROFH ordered weighted geometric, and 2TLCq-ROFH hybrid geometric operators. In addition, we talk about the properties of 2TLCq-ROFH operators such as idempotency, commutativity, monotonicity, and boundedness and also examine their spatial cases. To tackle the problems of the 2TLCq-ROF multiattribute group decision-making environment, we develop a novel approach according to the COPRAS model. Finally, to validate the feasibility of the given strategy, we employ a quantitative example related to select the best network security service provider. In comparison with existing approaches, the developed decision-making algorithm is most extensively used and reduces the loss of information. (shrink)

"Al-Farabi of Baghdad (c. 870-950) is the first major representative of the medieval Arabic Aristotelianism which came to influence the Christian West so profoundly. In the Islamic world his writings on logic set the pattern for the future and virtually created Islamic philosophy. He is also important as a witness to the study of Aristotle in late antiquity, demonstrating a knowledge of Galen and the exegetical tradition of Porphyry. This translation is based on a fresh study of the Arabic manuscripts. (...) An introduction and notes make this intriguing document accessible to all for whom it contains important matter.Classicists, historians of philosophy and logic, medievalists, Arabists, students of Islamic thought."--. (shrink)

The type of ‘Al-isnād al-āli’ (higher chain of authority) which has great importance for the science of ḥadīths that constitutes the second best source of the Islam, expresses the value in terms of its proximity to the period of the Prophet Muhammad (peace be upon him). If ḥadīth has ‘al-isnād al-āli’ in the works of the scholars provides us with assurance on the intend of the ḥadīth. For this reason, the values of the works of those authors who have constructed (...) their works with al-isnād al-āli undoubted in the science of ḥadīth. However the work of Abu al-Jahm al-Bāhilī’s (d. 228/842) named al-Juz‘ had that kind of ḥadīth, it has not appreciated by scholars, he could not get enough attention in his period and after it. His work contains famous scholar al-Layth Ibn Sa‘d’s (d. 175/791) narrative who claimed by ḥadīth scholars that his students neglected and omitted his ḥadīths and knowledge. Al-Layth Ibn Sa‘d was known doing transmission by written copies. The similarity of al-Layth Ibn Sa‘d narrations in al-Juz‘ with al-Layth narrations, which are also found in other sources, strengthens the claims of the existence of a narrative process based on the written texts in the early periods. In this study, these transfers of Abu al-Jahm reflected on other works will be examined and tried to build narrations of his teacher al-Layth Ibn Sa‘d. country, we can say that the article will contribute to the studies of the history of religions.Summary: Ḥadīth works written in the third century of hijri are the most distinguished sources. The most fundamental works in the science of ḥadīth were written in this time. In the following period, numerous studies have been committed to paper on them. One of the eminent works is the named al-Juz’, which belongs to Abu al-Jahm al-Bāhilī (d. 228/842). The author was not a person that was taken into consideration much during his time. It is possible to that he has been criticized about his scientific proficiency (al-Jarh). Nevertheless, al-Juz’ attracts attention due to the fact that it contains the type of ‘al-Isnād al-āli’ (higher chain of authority). Al-Isnād al-āli, which means access with the least number of narration from the author to the Prophet has very major role to determining of being dependable and certainty of the ḥadīths. The work of Abu al-Jahm which contains the ‘al-Isnād al-āli’ did not attract enough attention. However, another value of the al-Juz‘ is that its been included the narration of famous muhaddith Al-Layth Ibn Sa'd (d. 175/791). He is one of the valued mujtahid imams who have played an active and important role in second century of hijri. Al-Layth's narrations have been available insufficient amount present day. At this point the al-Juz‘ of Abu al-Jahm has great important because it contains many narrations of his shaykh Al-Layth Ibn Sa'd.The Juz‘ seems to has attracted the attention of the ḥadīths scholars in the following period. Indeed, various authors had the get authorization to narrate al-Juz‘. Furthermore, it is also known that some scholar in his period utilized his narration in their own study. For in¬stance, it was declared by Ibn Ḥajar (d. 852/1449) that al-Bukhārī (d. 256/870) had a narra¬tion belonging to Abu al-Jahm in his work ‘al-Ṣaḥīḥ al-Bukhārī’ with a muʻallaq chain (Omit¬ting his name). In the following periods, we come across famous muhaddith such as Aḥmad b. Ḥanbal (d. 241/855), al-Ṭabaranī (d. 360/971), Abū Bakr al-Marwazī (d. 292/905), al-Dāraquṭnī (d.385/995) and al-Bayhaqī (d. 458/1066) who received qualify of Juz's narra¬tion. Although the narrations of Abu al-Jahm are included in the prominent works of schol¬ars, it is clearly seems that the Juz‘ had not enough value except being procure as a written text. As far as we determined there are eleven narration of Abu al-Jahm in the main ḥadīth sources. In addition, we detected that some studies which contain some ḥadīth of al-Juz’ are list them in the same layout and order. This situation indicates that al-Juz’ is owned by these people as a duplicated edition and they narrated by not only orally transmitted but also spread by writing copy. This inference strengthens the theory which conceived by Modern researcher Fuad Sezgin (1924-2018) that ḥadīth transmission had conducted not only through oral transfer but also through written copies.Even though he lived in a very active time of oral transmission of ḥadīth and the time of specific journey for learning and pursuing ḥadīth, it is seen that Abu al-Jahm formed his Juz‘ from the ḥadīths that he procured only from his six shaykhs. That was quite less amount in that period. Juz‘, has an ʿAlāʾ al-Rijāl classification (ranked according to narrators) as ex¬pected in his period method. Abu al-Jahm began his study with his shaykh Al-Layth Ibn Sa'd’s narration, then completed with Sufyān ibn ʿUyayna’s. Juz‘ includes 112 ḥadīths. Ex¬cept two muʻallaq isnāds (omitting one or more narrators), all of ḥadīth has muttaṣil isnāds (narrators in the chain connected each other without omitting). Al-Juz‘ available nowadays in a published form. It seems that some of ḥadīth datas included in the Juz‘ have content against Islamic juris-prudential judgements. For example, the Prophet’s sayings ‘One or two swallow of breast milk does not make haram’ and ‘Nobody can fast or pilgrimage for the benefit of someone else’; allowing to Subay‘a al-Aslamī to marry without waiting her ‘iddah (waiting period of a woman after the death of her husband or divorce); when she gave birth, ʿUthmān b. ʿAffān’s permission to al-Rubay‘a bint Mu‘avvidh not to wait her ‘iddah; when ʿAbd Allāh b. ʿUmar has nasal bleeding he leaves the prayer, goes to wash, then back and continue where he leave off, without taking ablution; and describing marriage with polytheist women as for¬bidden (ḥarām). Of course, all this information must be examined within the framework of Islamic jurisprudence. However, Abu al-Jahm stands alone (tafarrūd) in such issues, it can be seen as the reasons to be recognized as a censured person (majrūḥ).Al-Juz‘ included 66 isnāds of Al-Layth Ibn Sa'd’s narration. Therefore it leaves behind all the works that compile the narration of Ibn Sa'd. That is why, we hypothesize that Juz‘ is a form of Al-Layth’s study that has survived to the present days. As a matter of fact, the muhaddiths who included the narrations of Al-Layth in their works, especially Ibn ḳuṭlūbughā could not ignore the Juz‘ of Abu al-Jahm; on the contrary, they took it as reference. In this case, it should be said that Abu al-Jahm al-Bāhilī is a loyal follower of Al-Layth and the word at¬tributed to Imām Shāfi‘ī and characterizing Al-Layth’s followers with disloyalty is invalid. (shrink)

Deliverance from error and attachment to the Lord God of Might and Majesty. [al-Munḳidh min al-ḍalāl]--The beginning of guidance. [Badāyat al-hidāyah].

One of the most important issues that distinguishes the Baghdādī branch of the Muʿtazila from the Baṣran branch is their view on ʿAlī b. Abī Ṭālib (d. 40/661). Basra branch accepts the order of virtue of the first four caliphs as their order of coming to office, while the Baghdad branch considers the first three caliphs legitimate, but considers Ali more virtuous than them. The Baghdādī Muʿtazilīs who outspokenly defended this idea were Abū Jaʿfar al-Iskāfī (d. 240/854), Abū al-Qāsim al-Kaʿbī (...) (d. 319/931) and Ibn Abī al-Ḥadīd (d. 656/1258). Among them, Ibn Abī al-Ḥadīd was renowned as “the greatest scholar of the Muʿtazila” and was considered one of the last representatives of this school. He ardently defended ʿAlī's superiority in his commentary on Nahj al-Balāgha, the famous collection of Ali’s sermons, letters and wisdom sayings. In his defense, he rebutted some criticisms about ʿAlī’s political decisions from his school’s point of view. Many items of Ibn Abī al-Ḥadīd’s rebuttal are worthy of analysis in terms of their content, style and approach. This article aims to present a detailed account of Ibn Abī al-Ḥadīd’s aforementioned refutations. In addition to the descriptive method, the interpretative method was also employed in the article. Although Ibn Abī al-Ḥadīd did not consider Ali's infallibility necessary (wājib), unlike Imamiyya, he accepted it. Therefore, he responded to the criticisms directed at Ali, starting from the point of Ali's innocence. According to Ibn Abī al-Ḥadīd: (a) After the death of the Prophet, ʿAlī insisted on becoming the new leader of the Muslim community. He did not act hastily to assume the caliphate because he was not expecting any opposition to that. However, when the events took a different turn, he did not escalate the situation, rather accepted the status quo. (b) ʿAlī also did the right thing by participating in ʿUmar b. Al-Khaṭṭāb’s (d. 23/644) electoral shūrā. This was an opportunity for him to become the next caliph, and reinstitute a system in accordance with the Qurʿānic principles and sunna of the Prophet. (c) It was also not an error when ʿAlī decided to stay in Medina during the events of ʿUthmān’s murder (d. 35/656). He played an active role in dissuading the rebels from their attempt to kill ʿUthmān, but he was in no position to know that his activity would be used against him later by the Umayyads who accused ʿAlī of being complicit in ʿUthmāns’s murder. (d) ʿAlī took the caliphate after ʿUthmān because of his popularity among the people. In this way, he managed to prevent an unqualified person to occupy the seat of the caliphate. (e) When the Battle of Camel broke out, those who demanded justice and opposed ʿAlī were in error. (f) When ʿAlī became the new caliph, his decision to remove Muʿāwīya (d. 60/680) from the governorship of Syria was correct. This is because Muʿāwīya would have refused to accept ʿAlī’s leadership even had he stayed in office as a governor. ʿAlī understood that the conflict would end only through fighting, so he did not lose time in marching against Muʿāwīya. (g) During the battle he abided by the sharīʿa and allowed the Syrian army to access water. (h) It was not ʿAlī, but those defectors in his army who obliged him to end the fighting through arbitration. (i) When ʿAlī agreed to sign the Ṣiffīn ceasefire agreement and did not use his title amīr al-muʾminīn, he followed the Prophet's example since the latter also refrained from using his title during the Ḥudaybiyya agreement. (j) ʿAlī also cannot be blamed for those among his supporters, such as the poet al-Najāshī, who defected and joined the ranks of Muʿāwīya. The motivations for the defectors were either to attain worldly gains or to escape from punishment for the crimes which they had committed. (k) When Muʿāwīya managed to conquer Egypt, ʿAlī’s governors of the province, Qays b. Saʿd (d. 60/680) or Muḥammad b. Abī Bakr (d. 38/658), did nothing for which they could be blamed. (l) And finally, ʿAlī never had guards to protect him because he was never afraid of being assassinated. Although Ibn Abī al-Ḥadīd took Ali's innocence as a basis while presenting these views, he did not make inconsistent comments in general and did not say things contrary to historical facts. Therefore, it is necessary to acknowledge historical value of his views in question. (shrink)

De scientiis: translation by Gerard of Cremona of (romanized: Ibsā al-ʻulūm)--De intellectu et intellecto: anonymous translation of (romanized: Risālah fi al-ʻaql).

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

With the growing call for private sector actors to address global challenges, it is necessary to first assess whether regions with the greatest needs are accessing corporate philanthropy. In this paper, we ask whether corporate philanthropy is reaching those with the greatest health-care needs. Drawing on economic geography and corporate homophily, we argue that corporate philanthropy tends to exacerbate health inequality as grants are destined for counties with fewer health problems. We test and find support for this hypothesis using data (...) on health grants made by US corporate foundations and county-level health data. Our results that corporate health grants are less likely to go to counties which have a lower proportion of medical service providers and insured citizens suggest that corporate foundations are unwittingly complicit in worsening the resource gap between small, poor, rural counties and large, wealthy, urban counties. From an ethical perspective, we provide some guidance as to how this may be corrected. (shrink)

Sculpting the Self addresses “what it means to be human” in a secular, post-Enlightenment world by exploring notions of self and subjectivity in Islamic and non-Islamic philosophical and mystical thought. Alongside detailed analyses of three major Islamic thinkers (Mullā Ṣadrā, Shāh Walī Allāh, and Muhammad Iqbal), this study also situates their writings on selfhood within the wider constellation of related discussions in late modern and contemporary thought, engaging the seminal theoretical insights on the self by William James, Jean-Paul Sartre, and (...) Michel Foucault. This allows the book to develop its inquiry within a spectrum theory of selfhood, incorporating bio-physiological, socio-cultural, and ethico-spiritual modes of discourse and meaning-construction. Weaving together insights from several disciplines such as religious studies, philosophy, anthropology, critical theory, and neuroscience, and arguing against views that narrowly restrict the self to a set of cognitive functions and abilities, this study proposes a multidimensional account of the self that offers new options for addressing central issues in the contemporary world, including spirituality, human flourishing, and meaning in life. This is the first book-length treatment of selfhood in Islamic thought that draws on a wealth of primary source texts in Arabic, Persian, Urdu, Greek, and other languages. Muhammad U. Faruque’s interdisciplinary approach makes a significant contribution to the growing field of cross-cultural dialogue, as it opens up the way for engaging premodern and modern Islamic sources from a contemporary perspective by going beyond the exegesis of historical materials. He initiates a critical conversation between new insights into human nature as developed in neuroscience and modern philosophical literature and millennia-old Islamic perspectives on the self, consciousness, and human flourishing as developed in Islamic philosophical, mystical, and literary traditions. (shrink)

International Institute of Islamic Thought; Islam; essence, genius, nature; history.

The ongoing coronavirus 2019 pandemic caused by the severe acute respiratory syndrome coronavirus 2 has resulted in a severe ramification on the global healthcare system, principally because of its easy transmission and the extended period of the virus survival on contaminated surfaces. With the advances in computer-aided diagnosis and artificial intelligence, this paper presents the application of deep learning and adversarial network for the automatic identification of COVID-19 pneumonia in computed tomography scans of the lungs. The complexity and time limitation (...) of the reverse transcription-polymerase chain reaction swab test makes it disadvantageous to depend solely on as COVID-19’s central diagnostic mechanism. Since CT imaging systems are of low cost and widely available, we demonstrate that the drawback of the RT-PCR can be alleviated with a faster, automated, and reduced contact diagnostic process via the use of a neural network model for the classification of infected and noninfected CT scans. In our proposed model, we explore the benefit of transfer learning as a means of resolving the problem of inadequate dataset and the importance of semisupervised generative adversarial network for the extraction of well-mapped features and generation of image data. Our experimental evaluation indicates that the proposed semisupervised model achieves reliable classification, taking advantage of the reflective loss distance between the real data sample space and the generated data. (shrink)

Muhammad al-Shahrastani, the famous Muslim theologian of the 12th century and author of the Book of Religious and Philosophical Sects, was greatly influenced by Ismaili teachings. In this work al-Shahrastani refutes the metaphysics of Ibn Sina (Avicenna) from an Ismaili point of view.

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

Publication date: 11 June 2018 Source: Author: Jude Nwafor Eze, Umar Aliyu, Abdulmalik Alhaji-Baba, Muhammad Alfa This research evaluates the farmers’ vulnerability to climate change in Niger State. Strategies for reducing the effect of climate change have regularly been made without experimental foundations and adequate information on farmers’ vulnerability to climate change in the study area. Thus, integrated farmers’ vulnerability assessment approach was employed by classifying socioeconomic and biophysical indicators of vulnerability into adaptive capacity, sensitivity and exposure to determine the (...) farmers’ vulnerability to climate change. This is based on the Intergovernmental Panel on Climate Change’s definition of vulnerability. The study adopted a survey design and the method utilized for the study was questionnaire administered to 400 households in the study area. The results indicate that the farmers’ vulnerability was low in zone A with a mean index of 2.86, very low in zone B with a mean index of 3.74, and high in zone C with a mean index of 1.95. It is recommended that measures should be taken to integrate climate change adaptation into Niger State development process. These measures should include improvement in adoption of good agricultural practices. (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)

Value Co-Creation plays a major role in engaging knowledgeable individuals in a community via innovation, problem solving, and new service/product development. This study investigates the personal factors that influence individuals’ engagement in value co-creation in Higher Education Institutions through the use of online platforms. Some higher education institutions have successfully established or used appropriate online platforms, such as online forums, web applications, and mobile applications to engage their community in ideation or crowdsourcing as a part of the value co-creation process. (...) On the other hand, some HEIs have failed to engage their community in value co-creation activities, and even if they managed to engage some individuals in value co-creation once, they failed to sustain these individuals’ engagement in value co-creation using online platforms. Using the Stimulus Organism Response framework, this study examines the relationship between relevant personal factors and other motivational factors that provide perceived benefits with value co-creation engagement. Data was collected from 308 respondents at five Malaysian research universities. The software analysis tool Smart PLS is used for data analysis and validation. The results demonstrate that personal factors and perceived benefits as a motivational factor has a significant effect on individual engagement in value co-creation. However, the significance of these findings varies from one individual to another. The implications of these findings are discussed. (shrink)