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The study aimed to identify the knowledge management processes and their role in achieving competitive advantage at Al-Quds Open University. The study was based on the descriptive analytical method, and the study population consists of academic and administrative staff in each of the branches of Al-Quds Open University in (Tulkarm, Nablus and Jenin). The researchers selected a sample of the study population by the intentional non-probability method, the size of (70) employees. A questionnaire was prepared and supervised by a number (...) of specialists in order to obtain the results of the study. The study concluded that there is a positive direct relationship, that is, the higher the degree of application of knowledge management processes, the greater the degree of competitive advantage. Knowledge Technology came first with a score of 80.02% on all items. Competitive advantage came second with 81.74%. In the third place came "knowledge generation" where the total score on all paragraphs in this area (78.24%). In the fourth place, "knowledge transfer" (77.21%). "Developing and storing knowledge" came in fifth place (77.13%). "Acquisition of knowledge" came in sixth place (76.45%). Knowledge Organization ranked seventh (74.26%). The study recommended that the university should enable the employees to benefit from the experiences and expertise available to help generate knowledge. The University encourages the creation of knowledge through the system of incentives and open the way for creators to apply their creations and spread and invest in excellence and creativity. The university should design work performance levels based on the integration of knowledge and organize it according to policies that support freedom of research. The need for Palestinian universities to adopt a knowledge management approach. The need to adopt a system of incentives that rewards cognitive efforts, and give workers enough freedom to enable them to apply their knowledge. (shrink)

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With the increasing volume of data transmission through insecure communication channels, big data security has become one of the important concerns in the cybersecurity domain. To address these concerns and keep data safe, a robust privacy-preserving cryptosystem is necessary. Such a solution relies on chaos encryption algorithms over standard cryptographic methods that possess multistage encryption levels, including high speed, high security, low compute overheads, and procedural power, among other characteristics. In this work, a secure image encryption scheme is proposed using (...) linear feedback shift register and chaos-based quantum chaotic map. The focus of the scheme is mainly dependent on the secret keys from the input of the algorithm. The threat landscape, the statistical test analysis, along critical comparisons with other schemes indicate that the presented algorithm is significantly secure and is resistant to a wide range of different attacks such as differential and statistical attacks. The proposed method has sufficiently higher sensitivity and security when compared to existing encryption algorithms. Several security parameters validated the security of proposed work such as correlation coefficient analyses among the neighboring pixels, entropy, the number of pixels change rate, unified average change intensity, mean square error, brute force, key sensitivity, and peak signal to noise ratio analyses. The randomness of the ciphers produced by the proposed technique is also passed through NIST-800-22. The results of NIST indicate that the ciphers are highly random and do not produce any type of periodicity or pattern. (shrink)

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Little is known about the background of atheism in Malaysia and how Muslims respond to the phenomenon, although provocations by Malaysian atheists often take place on social media. This study addressed the gap by exploring the atheism phenomenon in Malaysia’s ethnoreligious-oriented society. Data were collected from in-depth interviews and content analysis using the qualitative method. All data were analysed thematically using the software for qualitative analysis, ATLAS.ti. The resulting superordinate themes that emerged from the analysis include the phenomenon of Malaysian (...) atheism, the factors for becoming atheists and the theme of arguments. The study’s findings are three-fold. Firstly, atheism started in Malaysia after globalisation began. Secondly, most Malaysian atheists were influenced by internal factors based on emotional–psychological elements rather than being scientifically oriented. Last but not least, the main themes of Malaysian atheist arguments are ‘God’s justice’, ‘the problem of evil’ and ‘science rationalism’. As a response, Muslims counter the atheism phenomenon by providing an effective approach to preserving social cohesion and harmony in an ethnoreligious society.Contribution: This article suggests that although atheism is regarded as a challenge to society since Malaysia is an ethnoreligious-oriented society, atheism needs to be countered through proper education as early prevention, besides encouraging healthy discussions. (shrink)

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If the physical mind is located in quantized space of the brain then how does the physical mind become the self? This remains an unresolved problem. It can be restated as how mental representations or mental states get their informational contents, and of doing so in terms of the natural functions brain states have? We call these natural brain functions not teleosemantic functions, but rather teleological functions. This is because teleosemantics portrays mental representations which must have informational contents that track (...) “operational explanations of cognitive capacities” while teleological functions do not as they are hidden in quantized space, suggesting that mind is physical. Specifically teleonomic capacities have been built into us by natural selection, which naturally leads to a teleogical notion of function. Our claim is that teleofunctionality as unification of mental states has natural functions that carry intrinsic dispositions that may be broadly defined as ‘subjectivity’ or intrinsic information content of mental states. Mental states have intrinsic dispositions to change their functions, producing correspondences to the world that includes further layers of subtlety hidden in quantized space. How does intrinsic information self-replicate content in cases of mental misrepresentation? The putative special virtue of teleosemantics and its ability to give a theory of error through ‘uncertainty’ is discussed based on a teleological functionalist epistemology. (shrink)

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This research aims to examine the Indonesian Ulema Council’s (MUI) fatwa strategy on COVID-19 vaccination booster, which employed religious narrations and laboratory test evidence to justify its arguments. Religious texts become ideological frames that are legitimate and effective in influencing the human senses. This study uses maqashid al-Qur’an as approach. Hence, the use of text of the Qur’an, hadith, and quotations from various ulema’s opinions elucidates the vaccination aim under Islamic law. Based on the MUI fatwa, the primary purpose of (...) the vaccinations is for the sake of national benefits, whereas, from the perspective of maqashid al-Qur’an, it mainly leads to the preservation of the Indonesian people’s life as a whole. The COVID-19 vaccination carried out in Indonesia is for curative purposes; consequently, this programme is classified into the daruriyah [urgent] category. The results revealed that religious authority plays a crucial role in persuading its adherents.Contribution: This research shows that interpreting the Qur’anic verses using the maqashid theory should also be integrated with a scientific approach for the benefit of humanity. (shrink)

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Involving children in research studies requires obtaining parental permission. A school-based intervention to delay/prevent waterpipe use for 7th and 8th graders in Qatar was developed, and parental permission requested. Fifty three percent (2308/4314) of the parents returned permission forms; of those 19.5% of the total (840/4314) granted permission. This paper describes the challenges to obtaining parental permission. No research to date has described such challenges in the Arab world.

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Emotion-based sentimental analysis has recently received a lot of interest, with an emphasis on automated identification of user behavior, such as emotional expressions, based on online social media texts. However, the majority of the prior attempts are based on traditional procedures that are insufficient to provide promising outcomes. In this study, we categorize emotional sentiments by recognizing them in the text. For that purpose, we present a deep learning model, bidirectional long-term short-term memory, for emotion recognition that takes into account (...) five main emotions. We use our experimental assessments on the emotion dataset to accomplish the emotion categorization job. The datasets were evaluated and the findings revealed that, when compared to state-of-the-art methodologies, the proposed model can successfully categorize user emotions into several classifications. Finally, we assess the efficacy of our strategy using statistical analysis. This research’s findings help firms to apply best practices in the selection, management, and optimization of policies, services, and product information. (shrink)

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Bu araştırma hicri birinci asrın ilk yarısında varlık gösteren Basra’nın, fıkhıyla meşhur bazı sahâbîlere ev sahipliği yapmasına rağmen hadis ve fıkıh ilimlerinde, aynı dönemde öne çıkan Kûfe’den geri kalmasının muhtemel sebeplerine odaklanmaktadır. Söz konusu sahâbe arasında öne çıkanlar, Basra’da on iki sene ikamet etmiş olan Ebû Musa el-Eş’arî ve dört sene bulunan İbn Abbas’tır. Mezkûr iki sahâbenin fıkhî müktesabatlarının yanında çok sayıda hadis rivayetine sahip olduğu da bilinmektedir. Ancak buna rağmen her ikisinin de İbn Mes‘ûd’un, Kûfe’de yaptığı etkiyi gösterdikleri söylenemez. (...) Araştırmada, Basra’da meskûn bulunan sahâbeyle ilgili rivayetlerin tahlil ve değerlendirmesine dayalı bir yöntem takip edilmiş olup, özellikle sahâbe ile tâbiînin ilmî ilişkilerine yoğunlaşılmıştır. Bununla beraber coğrafya ve kuruluş bakımından benzerlik gösteren Kûfe şehrindeki sahâbenin ilmî etkisi ve tâbiîn neslinin faaliyetleri bakımından bir takım karşılaştırmalarda bulunulmaktadır. Makalenin, konu hakkında öngördüğü birinci ihtimal, söz konusu sahâbîlerin ordugâh şehrinde yaşamanın gereği olarak fetihlerle meşgul olmalarıdır. Bu sonuç ilk olarak Ebû Musa el-Eş’arî’nin sireti üzerine yapılan incelemelerde ortaya çıkmıştır. Söz konusu ilmî gecikmeye sebep olan ikinci ihtimalin ise bahsi geçen sahâbenin ilimlerini yaymak adına aktif davranmamaları olduğu söylenebilir. Bu durumda sahâbenin ilmî kişiliklerinin önemli bir rol oynadığı düşünülmektedir. Diğer bir ihtimal, Basra’daki tâbiîn neslinin, sahâbeden ilim alma hususunda sarfettikleri çabanın, Kûfelilere kıyasla daha az olmasıdır. Bahsi geçen durumda Basra’nın bedevî kabile yapısının önemli bir etkili olduğu düşünülmektedir. Konuyla ilgili zikredilebilecek son ihtimal ise ilmî yapının teşekkül etmeye başladığı süreçte vuku bulan fitne ve karışıklıklardır. Nitekim bir müddet valilik görevini yürüten İbn Abbas’ın, bu süre zarfında ilim ve eğitim faaliyetleriyle ilgilenemediği görülür. Özetle araştırmanın ulaştığı en önemli sonuç; Basra’nın hicri birinci asrın ilk yarısında, İbn Mes’ûd tarafından kurulan Kûfe’ye kıyasla hadis ve fıkıh ilimlerinde gelişmiş bir şehir olmadığıdır. (shrink)

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Psychopathy refers to a range of complex behaviors and personality traits, including callousness and antisocial behavior, typically studied in criminal populations. Recent studies have used self-reports to examine psychopathic traits among noncriminal samples. The goal of the current study was to examine the underlying factor structure of the Self-Report of Psychopathy Scale–Short Form (SRP-SF) across complementary samples and examine the impact of gender on factor structure. We examined the structure of the SRP-SF among 2,554 young adults from three undergraduate samples (...) and a high-risk young adult sample. Using confirmatory factor analysis, a four-correlated factor model and a four-bifactor model showed good fit to the data. Evidence of weak invariance was found for both models across gender. These findings highlight that the SRP-SF is a useful measure of low-level psychopathic traits in noncriminal samples, although the underlying factor structure may not fully translate across men and women. (shrink)

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BackgroundIn the Canadian Alliance for Healthy Hearts and Minds (CAHHM) cohort, participants underwent magnetic resonance imaging (MRI) of the brain, heart, and abdomen, that generated incidental findings (IFs). The approach to managing these unexpected results remain a complex issue. Our objectives were to describe the CAHHM policy for the management of IFs, to understand the impact of disclosing IFs to healthy research participants, and to reflect on the ethical obligations of researchers in future MRI studies.MethodsBetween 2013 and 2019, 8252 participants (...) (mean age 58 ± 9 years, 54% women) were recruited with a follow-up questionnaire administered to 909 participants (40% response rate) at 1-year. The CAHHM policy followed a restricted approach, whereby routine feedback on IFs was not provided. Only IFs of severe structural abnormalities were reported.ResultsSevere structural abnormalities occurred in 8.3% (95% confidence interval 7.7–8.9%) of participants, with the highest proportions found in the brain (4.2%) and abdomen (3.1%). The majority of participants (97%) informed of an IF reported no change in quality of life, with 3% of participants reporting that the knowledge of an IF negatively impacted their quality of life. Furthermore, 50% reported increased stress in learning about an IF, and in 95%, the discovery of an IF did not adversely impact his/her life insurance policy. Most participants (90%) would enrol in the study again and perceived the MRI scan to be beneficial, regardless of whether they were informed of IFs. While the implications of a restricted approach to IF management was perceived to be mostly positive, a degree of diagnostic misconception was present amongst participants, indicating the importance of a more thorough consent process to support participant autonomy.ConclusionThe management of IFs from research MRI scans remain a challenging issue, as participants may experience stress and a reduced quality of life when IFs are disclosed. The restricted approach to IF management in CAHHM demonstrated a fair fulfillment of the overarching ethical principles of respect for autonomy, concern for wellbeing, and justice. The approach outlined in the CAHHM policy may serve as a framework for future research studies.Clinical trial registrationhttps://clinicaltrials.gov/ct2/show/nct02220582. (shrink)

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Çalışma İslam hukukunun çevre ve toplumların sahip olduğu tabi kay-nakları koruma konusunda öngördüğü düzenlemelerin fıkhi ve iktisadi boyutunu açıklamayı hedef almaktadır. Araştırmamız esnasında inceledeğimiz temel dini metinler ve bunlar arasında yaptığımız karşılaştırmalar bize İslam hukukunun çevreyi ve tabi kaynakları koruma ve geliştirmeye yönelik düzenlemelere sahip olduğunu ortaya koymaktadır. Bu çalışma gösteriyor ki İslam'ın ilkeleri ve şeriat çevreye önem vermeye, özen göstermeye, tüketimde orta yolu gözetmeye ve israf yapmamaya davet etmektedir. Aynı şekilde kalkınmaya ve yeryüzünü imar etmeye ve ekonomik yararlarını gerçekleştirecek (...) şekilde ümmetin kaynaklarını korumaya da davet etmektedir. (shrink)

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The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

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Bu çalışma hicrî birinci asrın ikinci yarısında Basra’da hadis ve fıkıh sahasındaki ilmî hareketliliği konu edinir. İlgili dönemde, orada yaşayan sahâbenin en meşhuru ve Hz. Peygamber’le en uzun süre birlikteliğe sahip olması hasebiyle, Enes b. Mâlik’in Basra’daki etkisi özel olarak ele alınır. Bu amaçla Enes b. Mâlik’le ilgili birçok rivayet tahlil edilir ve onun hem Basra’da hem de diğer şehirlerde yaşayan sahâbe ve tâbiûnla arasındaki ilmî ilişkileri üzerinde durulur. Çalışma mezkûr zaman diliminde Basra’da hadis faaliyetlerinin fazla, fıkıh faaliyetlerinin ise az (...) olduğunun tezahürlerini gösterir. Enes’in öğrencileri üzerindeki etkisi; öğrencilerinin fakih mi yoksa muhaddis mi olduğu araştırılır. Enes’in tabiûnla ilişkileri, kendisine yapılan rihleler, başka şehirlerde yaşayan fakih tabiûnun ondan rivayeti, İbn Ebî Şeybe’nin Musannef’i çerçevesinde onun fıkhî şahsiyeti ve başka meseleler incelenir. Böylece onun fıkhî melekesinin İbn Abbas ve İbn Ömer’le aynı derecede olmadığı ve benzer şekilde Basra’nın sahabenin fakihlerinden tabiûnun fakihlerine nakledilen “amel-i mütevâres”e önem veren Medine ve Kufe gibi bir fıkıh şehri olmadığı sonucuna ulaşılır. Basra, müksirûndan olan sahabî Enes b. Malik sayesinde hadislerin rivayetine, yayılmasına ve onlarla amel edilmesine önem verilen bir şehirdi. Ancak bu hadislerin yayılması aynı dönemde Mekke’de İbn Abbas’ın faaliyetleri ile kıyaslanabilecek bir fıkhî faaliyeti de beraberinde getirmedi. Dolayısıyla Basra sahabe döneminde fıkıh ilmî açısından geri kalırken hadis sahasında hareketliydi. Bu nedenle ona fıkıh ve “amel-i mütevâres” değil rivayet şehri denilmesini hak etmektedir. (shrink)

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Bu çalışma, Suyûtî’nin el-İtkân fî ulûmi’l-Kur’ân isimli kitabının birinci türüyle ilgili bir incelemedir. Bu başlık nüzul zamanı ve mekânı ile ilgili Kur’ân ayetlerinin taksimi konusunda söylenen sözlerin tahlilini içermektedir. Ebu’l-Kâsım el-Hasan b. Muhammed en-Nisabûrî bu türleri et-Tenbîh 'alâ fadl-i ulûmi’l-Kur’ân isimli kitabında 25 türe ayırmıştır. Bu türlerin, Kur’ân ilimlerinin en üstünü ve tefsir ilmine başlamak için şart olduğunu ifade etmiştir. Suyûtî, İtkânı’nda bu türlerin çoğunu müstakil başlıklar altında ele alarak bu görüşe katılmıştır. Bu durum bazı âlimlerin çekingen kaldığı diğer bazılarının (...) abartı ve aşırılık olarak nitelediği, bir kısmının da şüpheye kapı araladığını belirttikleri bir husustur. Bu şüphelerin en önemlilerinden birisi de Kur’ân’ın tarihselliği söylemidir. Zira Mekkî ve Medenî konusunda aktarılanlar, pek çok müsteşrik ve modernistin Kur’ân’ın bütün zaman ve mekânlar için geçerli olmasını reddetmelerinde onların imdadına yetişmiştir. İşte bu araştırma konuyla ilgili en önemli görüş ve söylemlerin problemlerini gidererek çözüm yollarını ortaya koyan bir analiz ve tartışmadır. Ayrıca bu araştırma şüphe yollarının kapatılmasına katkı sağlayacak, Mekkî ve Medenî konusunda geniş bir bakışı açısı sunacaktır. (shrink)

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Vishal Gupta, FIRST AMONG EQUALS: ‘T-R-E-A-T’ Leadership for ‘L-E-A-P’ in a Knowledge-Based World. New Delhi: Bloomsbury India, 2020, 275 pp., ₹599 (paperback). ISBN: 978-93-87457-82-9; eBook: 978-93-87471-20-7.

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Yemeni writer Ahmed Qāsim al-Arīqī, in addition to his profession as a pharmacist, is a writer who has made a name for himself in the country's literary field, especially in the last fifteen years. A prolific writer, al-Arīqī is the author of poetry collections as well as stories and novels that emphasise awareness of the traditional issues of the Yemeni people. He has published "Maḳāmāt al-'Arīḳī" (2006), "Ġalṭṭetu Ḳalem" (2012), "Qurāt al-S̱-S̱elj" (2017), "Ta'riyya" (2018), "Zurbet al-Yumnā" (2018), "Da'wat al-Ḥuḳūl" (2019), (...) "Zuhr al-Ġarām" and "Sīret al-Kūbī" (2022). His novel "Yawma Māta al-Shaytan" (The Day Satan Died) was published electronically by Hindāwī Publishing House in 2022. The novel, which is approximately 120 pages, is written in six chapters. There are eleven passages in the first and fourth chapters, thirteen in the second and sixth chapters, twelve in the third chapter, and eight in the fifth chapter. The novel is about the adventures of a member of the army named Marwan Naji, who was wounded in the war between the Houthi militia and the Yemeni army, and after nine months in a coma, opens his eyes in a perfect world dominated by biological and technological advances. Symbolising the treatment of selfishness and various narcissisms with advanced vaccines through the death of Satan, the author describes Marwan's adventures in his world, which he sometimes describes as the realm of the jinn, in a very simple language, while not failing to criticise reality in its various political, social and religious dimensions. In fact, Marwan's world of imagination and fantasy is the main story of the novel, but not the only one. The author also includes the stories of family members in Marwan's world of turmoil, destruction, massacre, war and victory, giving the reader the opportunity to compare both worlds. While his mother Gusoun, his wife Hamide and his daughter Fatma, who later got engaged in time after being widowed, are the female characters of his real world, Professor Mari and Mariana, one of his seven wives, are the other important characters of his imaginary world. Gusûn is a devoted mother who does not leave the bedside of her comatose son, prays for him day and night and tries to do everything she can for his recovery. Gusûn, who is listened to at home to a certain extent, scolds her grandchildren to prevent the breakup of her son's home because of inheritance, defends that the existing wealth still belongs to her son and reminds them that she will not hesitate to spend money for his recovery. Gusûn's daughter-in-law Hamide also takes care of her husband, who shows no signs of recovery. Hamide, who is not as patient as her mother-in-law, is also a jealous woman. On the other hand, although both of them display false religious tendencies that have no relation with real life, Gusûn is more prone to the superstitious approaches put forward and adopted in the name of religion. Fatma is also a widow who, although she has the will to take care of her children and live her life alone, has been engaged for a long time to her uncle's son Münir, who, like her, took part in anti-regime demonstrations and whose love she believes in. Fatma, who is more conscious than her grandmother and mother, is not alien to the issues that society complains about and often participates in women's movements organised against the government. Professor Mari, one of the two important characters belonging to Marwan's imaginary world, is a psychologist and the chief physician of a large hospital who treats jealousy, anger, lying and selfishness, which are considered dangerous viruses, with vaccines developed by scientists. Professor Mari, who is personally involved in Marwan's treatment, also chairs the committee that records his memory and projects all his memories on a giant screen. Mariana, on the other hand, monitors Marwan's behaviour and thoughts through a biological chip to control the effect of the vaccines given to him, criticises him through the tragic images projected on the screen and provides information that will facilitate his adaptation to his new world. In the article, in which the author's main published works are briefly introduced along with a broad summary of the novel, the social messages that an author, who is not indifferent to the realities of the geography he lives in, tries to give directly and indirectly with a language far from locality, are tried to be determined through the mentioned female characters. It is seen that the desire to become a single nation by making; love, brotherhood, friendship and peace dominant lies behind the author's novelisation of the dream of an ideal world symbolised by the death of Satan. (shrink)

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BackgroundResearch misconduct is a global concern in biomedical science. There are no comprehensive data regarding the perception and situation of scientific misconduct among the Iranian medical faculty members. We conducted a nationwide survey to assess the research misconduct among the medical faculty members in Iran.MethodsWe used the Persian version of the research misconduct questionnaire (PRMQ) on the Google Forms platform. We sent the survey link to a systematic random sample of medical faculty members in Iran (N = 4986). Descriptive analyses (...) were performed on the individual items of the PRMQ, with frequencies and percentages for categorical and Likert-type response items, and means and standard deviation (S.D.) for continuous variables. Chi-square analysis was conducted to test hypotheses examining differences in the frequency of responses related to factors influencing misconduct. We also defined four tenure categories (TC) based on the working years of the participants as tenured faculty members. All the analyses were performed using R 3.6.0.ResultsThe response rate was 13.8% (692 responses). Nearly 70% of the respondents agreed that their publication output would be of higher quality if there were no publication pressure. Approximately three-quarters (N =499, 72.1%) of the respondents had been aware of some instances of research misconduct during the previous year according to their understanding of misconduct. Among the participants, 18.5% perceived the effectiveness of their associated organisation’s rules for reducing research misconduct to be high or very high. Pressure for tenure was identified as the item most frequently perceived with a strong behavioural influence on engaging in research misconduct (80.2%).ConclusionsThis study confirms that research misconduct needs to be actively addressed among the medical faculty members. Making policies with a focus on boosting awareness regarding the occasions of scientific misconduct and its management seems to be indispensable in the future in Iran. (shrink)

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Peace encourages humans to eliminate the impulse of violence within themselves. Peace in students can drive the development of peace in their social environment. Educators should be able to play the role of peace educators to take part in creating true peace. This study aims to identify the attributes of peace educators through the life experiences of KHAhmad Dahlan, as narrated in the novel Sang Pencerah (The Enlightener). This qualitative research employs the hermeneutic approach. The research stages include (...) overall understanding (whole), understanding of parts and obtaining an understanding of the underlying meaning. The results indicate that the attributes of peace educators, according to KHAhmad Dahlan, include showing affection, being sincere, having a good attitude, performing practices aligning with the educators’ knowledge and teaching knowledge based on tolerance and empathy. Those attributes of peace educators can be used as a guide for developing the competencies of educators to encourage students to achieve peace-loving characters. This character supports the emergence of a culture of peace in their environment.Contribution: This research has contributed to the successful implementation of education through teachers who have the attributes of peace educators. The characteristics of peace educators based on KHAhmad Dahlan are a reference for teachers to become educators who can create peace through school settings. (shrink)

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Este artículo se centra en la comparación entre el sultán marroquí Aḥmad al-Manṣūr y el santo de Fez Aḥmad Ibn ‛Abd Allāh Ma‛an. A través de esa comparación, se intenta subrayar el carácter comunicativo de la sacralización del poder, basada en la utilización de determinados recursos retóricos. El análisis de algunos de esos recursos en el caso de Aḥmad al-Mansūr demuestra la dificultad de sacralizar el poder, teniendo en cuenta especialmente el punto de vista de la recepción del discurso.

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The Islamic Republic of Pakistan has been a mere victim of climate change in recent years. The country needs emergency measures at every level to mitigate environmental dilapidation. The role of enterprises in the country’s environmental efforts is critical. In this regard, the hotel sector is known for its outsized carbon footprint. Knowing this, the current study aims to improve a hotel enterprise’s environmental performance as an outcome of corporate social responsibility. The study also considers the mediating role of pro-environmental (...) behavior of employees and the moderating role of altruistic values. A hypothesized model was developed, which was validated by employing the structural equation modeling technique. The empirical results confirmed that CSR, directly and indirectly, positively induces the ENP of a hotel enterprise. Whereas the conditional indirect role of ALT was also found significant. The study offers different implications for theory and practice, among which one important takeaway for the hotel sector is to realize the importance of employees to spur ENP of a hotel enterprise through their eco-friendly behavior. At the same time, the current work also advances the theory by highlighting the moderating role of ALT between the indirect relationship of CSR and ENP. (shrink)

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The Rhetorical Fabric of the Traditional Arabic Qaṣīda in Its Formative Stages: A Comparative Study of the Rhetoric in Two Traditional Poems by ʿAlqama l-Faḥl and Bashshār b. Burd. By AliAhmad Hussein. Abhandlungen für die Kunde des Morgenlandes, vol. 98. Wiesbaden: Harraaaowitz, 2015. Pp. xv + 292. €78.

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Ahmed b. Hanbel, vefatıyla neticelenen hastalığı esnasında oğlu Abdullah’tan, şu hadisin el-Müsned’inden çıkartılmasını istemiştir: “Allah Rasûlü ‘Ümmetimi Kureyş’ten şu grup helâk edecek’ buyurunca oradakiler ‘(bu durumda) bize neyi emredersin?’ diye sordular. O da ‘İnsanlar onlardan uzak durup ayrılsalar!’ cevabını verdi”. Ahmed b. Hanbel bu hadisin, diğer rivayetlerle çeliştiğini düşünmektedir. Oğlu Abdullah’a göre bu hadisin çeliştiği rivayetler, Hz. Peygamber’in idarecilere itaat etmeyi ve onlardan kaynaklanan yanlışlara karşı sabırlı olmayı emrettiği haberlerdir. Ahmed b. Hanbel’in tavrı ve bunun sebebi esasen açık ve net (...) gibi görünmektedir. Buna rağmen daha sonra gelen ilim adamları, onun bu tavrı ile ilgili farklı değerlendirmeler yapmışlardır. Bu değerlendirmelerden birine göre İmam’ın tavrı, kendi açıklamasında da dikkat çektiği üzere hadisin şaz olması yani halkın idarecilerle ilişkilerini düzenleyen diğer rivayetlerle çelişmesidir. Bu bakış açısı, İmam’ın açıklamasıyla uyum içinde olmasına ilaveten aynı hadisin Buharî ve Müslim gibi meşhur muhaddisler tarafından nakledilmesi açısından da önemlidir. Zira bu yorumun ulaştığı sonuca göre Buharî ve Müslim’in sadece sahih olan hadisler ihtiva ettikleri iddiasıyla takdim ettiği el-Câmi‘u’s-sahîh isimli eserlerinde, bu şarta uymayan rivayetler de bulunabilmektedir. Bununla birlikte söz konusu hadisin hem sened hem de metni üzerinde yapılan incelemeler şaz iddiasının doğru olamayacağını göstermektedir. Nitekim hadisi nakleden dört ravinin tamamı, içinde Ahmed b. Hanbel’in de bulunduğu münekkitler tarafından güvenilir bulunmuştur. Nitekim İmam, el-Müsned’inde bu ravilerin çok miktarda hadisine yer vermektedir. Hadisin metin açısından da şaz olmadığını söylemek mümkündür. Zira metnin birinci cümlesi olan “Ümmetimin helâki Kureyş’in elinden olacak” şeklindeki tespiti, farklı onlarca hadiste görebilmek mümkündür. Bu hadislerden pek çoğu el-Müsned’de bizzat Ahmed b. Hanbel tarafından da nakledilmiştir. Şaz addedilen kısmın “İnsanlar onlardan uzak dursalar” şeklindeki ikinci cümle olması da pek muhtemel görünmemektedir. Zira zalim idarecilere karşı bundan çok daha şiddetli tepkileri emreden hadislerden onlarcası yine bizzat Ahmed b. Hanbel tarafından nakledilmiş durumdadır. Ahmed b. Hanbel’in, bu hadisi kitabından çıkarmak istemesinin sebebi bağlamında ortaya atılan ikinci iddiaya göre İmam, dönemin yönetimiyle iyi geçinmek amacıyla böyle bir talepte bulunmuştur. Zira bu dönemde Abbasî iktidarı, hadisçileri büyük bir sıkıntıya sokan Mihne sürecine son vermiş, ulemaya karşı yumuşama politikası gütmeye başlamıştır. Ahmed b. Hanbel de yönetimin bu uzlaşma arzusuna olumlu cevap vermiş ve bu çerçevede idareciye karşı sergilenecek sert tutuma işaret eden hadisleri kitabından çıkarmak istemiştir. Fakat bu iddia da yaşadığı dönemde iktidara karşı takındığı tavır sayesinde toplum önderi haline gelmiş Ahmed b. Hanbel gibi bir şahsiyetle uyuşmaz. Zira o idareci ve toplum arasındaki ilişkilerin keyfiyeti ve sıhhati konusunda gerek tavsiyeleri gerekse fiilî tatbikatı ile örnek ve simge haline gelmiştir. Hayatını Hz. Peygamber’in mirası olan hadisleri nakletmeye ve doğru anlaşılmasına hasreden böyle bir şahsiyetin, sırf iktidarla iyi geçinmek adına, sened ve metin itibariyle usûl problemi olmayan rivayetleri el-Müsned’den çıkartılması emrini vermesi çok da doğru görünmemektedir. Bu konuda yapılan üçüncü yoruma göre Ahmed b. Hanbel’in bu hadise yönelik tavrı, manasının istismara müsait olmasıdır. Nitekim İmam’ın bizzat kendisi, ehl-i bid‘attan bazılarının bu hadisi delil getirip iktidara karşı toplumda ayrımcılık yaratacak davranışlara yöneldiğini söylemiştir. Elimizde bu son yorumu güçlendiren başka veriler de vardır. Nitekim o aynı tavrı, iktidara karşı silahlı mücadeleyi emreden başka hadisler hakkında da göstermiş; bunların kitabından çıkartılmasını istemiştir. Bu tavrından anlaşıldığına göre Ahmed b. Hanbel, zalim idareciye karşı, toplumda kargaşa ve fesada sebep olacak fiilî ve silahlı mücadeleye kalkışılmasını istememektedir. Öyleyse denilebilir ki İmam’ın söz konusu hadisle ilgili tavrı, hadisin özellikle “insanların böyle idarecilerden uzak durması” yönündeki ikinci cümle ile ilgilidir. Zira İmam’ın yaşadığı dönemde Mutezile ve Haricîler gibi bazı gruplar böyle hadisleri delil getirerek toplumda tefrikaya sebebiyet vermişlerdir. Bunu bilen ve bizzat gören İmam, böyle grupların toplumsal birlik karşıtı amaçlarına alet edilebilir düşüncesiyle idarecilere karşı “uzak durmaya çalışmak” gibi basit gibi görünen tepkilere yer veren hadislerin bile kitabından çıkarılmasını istemiştir. Sonuç olarak ifade etmek gerekirse onun bu hadis hakkındaki “diğer rivayetlerle çelişiyor” şeklindeki tavrını, “Müsned’imde oluşturmaya çalıştığım ideal idareci-toplum ilişkisi ile çelişiyor” şeklinde anlamak gerekecektir. (shrink)

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Recently, in ‘An inquiry on Fakhr al-Dīn Rāzī’s authorship of Al-manṭiq al-kabι¯r (MS Aḥmad iii, no. 3401)’, we refuted the quite common view among historians of Arabic logic as to attribute Al-manṭiq al-kabι¯r (Major [book on] logic) to Fakhr al-dīn Rāzī; however, in that paper, we could not identify the real author of the book. In this paper, we try to show that Al-manṭiq al-kabι¯r was written by Burhān al-dīn Nasafī (1203–1288), who authored another book, Sharḥ Asās al-kiyāsa whose logical (...) part is very similar to Al-manṭiq al-kabι¯r in the following significant features: the titles of chapters and sections, the style of writing, some technical as well as some non-technical terms, many sentences word by word. None of these features we find in any other Arabic logical work. So, Al-manṭiq al-kabι¯r and Sharḥ Asās al-kiyāsa are so close to each other that we might most possibly identify the authors of the books as the same scholar, i.e. Burhān al-dīn Nasafī. Fortunately, this has been verified recently by two manuscripts of a medieval Arabic logical book. (shrink)

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Ikhtisâr refers to the process of compilation a work by summarizing short and concise information or a large volume of work through abbreviation. It is intended to facilitate reading, learning and memorization, or to eliminate difficult parts in a book written in the form of Ikhtisâr. The compilation of concise works that fulfilled their purpose has become widespread over time and transformed into a tradition and also concise works have been compiled in fiqh as in other disciplines of sciences. In (...) particular, the work entitled Ghayâ fi’l-Ikhtisâr by Abu Shudjâ al-Isfahânî (d. after 500/1107), which is one of the concise works written in the Shafi'î madhhab, constitutes an important part of this tradition. In this study, primarily, the concise works written in the field of usûl/ancestor and furû/descendant in the Shafi’î madhhab were identified and given in chronological order, right after that, Ghayâ fi’l-Ikhtisâr andAhmad bin Omar al-Shatirî’s (d. 1360/1941) work entitled Al-Yaqut al-Nafis were examined in terms of the ikhtisâr method. The comparative method was employed in order to determine the common and different aspects of these two works, which are among the basic sources of the Shafi'î madhhab, in terms of content and method. In this context, primarily, basic information regarding Ghayâ fi’l-Ikhtisâr and Al-Yaqut al-Nafis was presented, and right after that the classificcations and information in both works were compared and evaluated in terms of style. In this respect, it was determined that some of the topics in one of the aforementioned works are not included in the other work, and that there are certain differences between them in terms of the arrangement of the topics and the way they are explained. Based on this, in Ghayâ fi’l-Ikhtisâr the topics are dealt with in a brief manner and jurisprudential rulings are presented without giving much space to their evidences. In Al-Yaqut al-Nafis, on the other hand, each topic is dealt with in a detailed manner, and the elements, conditions and provisions related to the topics are mentioned as sub-headings. In particular, issues related to fiqh other than worship are explained with examples. Nevertheless, as in Ghayâ fi’l-Ikhtisâr the evidences of fiqh provisions are not included much. The topics in both works are arranged according to the Shafi'î fiqh methodology. (shrink)

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The interaction between Zaydism and Muʿtazilism, which is claimed to date back to the formation periods, took place when Zaydī scholars studied Muʿtazilite thought in Baghdad intensively and directly from the Mu'tazilite theologian Abū ʿAbd Allāh al-Baṣrī as part of the curriculum, and especially the Basra school of Muʿtazila was influential in the theological thoughts of the Zaydis of Tabaristan/Hazar. In this process, Zaydī scholars such as al-Muʾayyad bi-llāh Aḥmad b. al-Ḥusayn al-Hārūnī and al-Nāṭiq bi-l-Ḥaqq Abū Ṭālib Yaḥyā b. al-Ḥusayn (...) took lessons from the Mu'tazilite theologian Abū ʿAbd Allāh al-Baṣrī in Baghdad. In the same period among the Zaydī scholars who studied theology from Abū ʿAbd Allāh al-Baṣrī and deliberated with him was Imam al-Mahdī li-Dīn Allāh Abū ʿAbd Allāh b. al-Dāʿī, who has been one of the important figures Zaydī-Muʿtazilī interaction can be pursued. Ibn al-Dāʾī, who has detailed information both his political life and scholarly activities in classical sources, wrote many works in the fields of theology and fiqh, but most of his studies have not survived to the presdent day or have been lost, except for the treatise al-Dāʿī, Ḥaqāʾiq al-Aʿrâḍ, which was identified and confirmed as belonging to Ibn al-Dāʾī, with the discovery of a collection of Zaydī-Muʿtazilite studies. In his only extant work, Ḥaqāʾiq al-Aʿrâḍ, Ibn al-Dāʾī classified the accidents on the basis of different criteria and dealt with their realities and states in accordance with the division and evaluation of accidents in later Muʿtazilite sources. This study is one of the rare studies known to have been written on the subject, which contains very detailed division of accident. The publication of this work is important both for the elucidation of the Zaydiyya-Muʿtazilite interaction in the relevant period and for a better understanding of the early theology's understanding of existence. This article will present an analysis of Ibn al-Dāʾī's treatise Ḥaqāʾiq al-Aʿrâḍ and its critical edition using three different manuscript copies. The publication of this study on accidents, one of the most fundamental topics of kalām, will contribute to the understanding of the holistic theological systems of Zaydiyya-Muʿtazila. With the publication of this work, it will be revealed that the interaction between Zaydiyya and Mu'tazila in the 4th/10th century on the subject of accidents was quite intense. (shrink)

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Na[sdotu]īr al-Dīn al-[Tdotu]ūsī, Memoir on Astronomy . [Sdotu]adr al-Sharī‘a. An Islamic Response to Greek Astronomy: Kitāb Ta‘dīl Hay’at al-Aflāk of [sdotu]adr al-Sharīa , Edited with Translation and Commentary byAhmad S. Dallal, X + 461 pp., figs., index. Leiden - New York - Köln, E.J. Brill, 1995.

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al-Zarkashī, an ethnic Turk, is an important hadith, fiqh and commentary scholar who lived during the Mamlūks period. He was taught by some of the leading scholars of his era, such as Alā al-Dīn Mughultay (d. 762/1360), Imād al-Dīn Ibn Kashīr (d. 774/1372) ve Jamal al-Dīn al-Asnawī (d. 772/1370), and he grew up under their mentorship. Nevertheless, his only well-known student is Birmāvī (d. 831/1428). Almost half of his works have been related to fiqh and methodology of fiqh, and he (...) has also written some important works in the field of hadith. Among these, especially al-Tadhkira, al-Nukat alā Ibn al-Salāh, al-Nukat alā al-Umda fī al-Ahkām ve al-Icāba are worthy of mention. The work named al-Tadhkira, which we built our work upon, is the first known work to have been preserved in the field. Due to his being a first in his field, he was vastly studied as to how he evaluated the narrations and what kind of procedure he followed. In this work of his, not only the criticism but also the application of the text criticism adds to the importance of the work. Then, on the basis of this work, scholars such as al-Sakhāwī and al-Aclūnī made complementary works on the same subject. Summary: It is inevitable for a person to be shaped by the society he lives in. During the time when al-Zarkashī lived, Egypt was under the rule of the Mamlūks. The history of Mamlūks is examined under two periods: 1. Bahrī or Turkish Mamlūks (745 / 1344 - 794-1391) 2. Burjī or Circassian Mamlūks (784 / 1382 - 923 / 1517) period. Our author lives in both periods. About forty years of his life was in the period of Bahrī and the rest was in the period of Burjī. In both periods, the state did not have a full political authority in the country, but this was not the case in education and training. In fact, on the contrary to the political situation, scientific activities have accelerated by the arrival of many scholars to the land of Mamlūk because of the Mongol invasions coming from the east and the Crusades from the west. The increase of scientific activity was caused not only by the coming of the scholars but also by the support given by the Mamlūk sultans. In fact, they built many new madrasas in addition to the resurrection of the old ones. In addition to madrasas during the Mamlūks period, mosque, hāngāh, ribat and zāwiya are also among the educational places.Hadith, fiqh and Tafsir scholar al-Zarkashī is originally Turkish. He was born in Cairo at 745 under the conditions mentioned above. His family learned of gold and silverworking because of their subsequent settlement to Egypt, and they made their living with this craft. A person who performs this is called Zarkash in Arabic. Muhammad ibn Bahādır, who learned and did this job, was known as al-Zarkashī. al-Zarkashī, known for his love of science since childhood, was trained hadith by Alā al-Dīn Mughultay (d. 762/1360) and Imād al-Dīn Ibn Kashīr (d. 774/1372) in Damascus, and fiqh by al-Asnawī (d. 772/1370). Among his beneficiaries are distinguished personalities such as al-Subkī (d. 756/1355), al-Azraī (d. 783/1381) and al-Bulqīnī (d. 824/1421). The most remarkable of his student is al-Birmāvī (d. 831/1428).It is known that he wrote about fifty works in hadith, tafsir, fiqh, methodology of fiqh and other fields. Especially among these works al-Burhān fī ʻUlūm al-Qur’ān, al-Tadhkira, al-Ijāba, al-Bahr al-Muhīt fî Usūl al-Fiqh ve al-Mansūr fī al-Qawāid is worth mentioning. Studies on al-Burhān and al-Bahr were carried out at the level of Master and PhD.al-Zarkashī did not hesitate to criticize any person for whom he had found his mistake. For example, even though he has a great love for him, and even because of this love, he has been given the name of al-Minhāj, the criticism of al-Nawawī is the clearest indication of the value given to science. Not just him, critics of scholars such as al-Hākim al-Naysābūrī and Ibn ʻAbd al-Barr who are recognized as authority in hadith can also be considered in this framework.The work named al-Tadhkira which we have studied in our work is of importance in that it shows the accumulation of knowledge in the field of hadith. In order to compose this work, it is necessary to have enough information in this field since the riwāyas must be criticized in terms of isnād and text. To compose his work, al-Zarkashī has benefited from about a hundred and forty works related to hadith, tafsir, al-siyar, history, tabakāt, commentary, jarh - taʻdīl, ilal and maghāzī. The use of such works is an effort to reach all sources and right information as much as possible. Some of these sources are basic hadith books such as al-Bukhārī (d. 256/870) al-Sahīh, Muslim (d. 261/875) al- Sahīh, Abū Dāʾūd (d. 275/889) al-Sunan, al-Tirmidhī (d. 279/892) al-Sunan, al-Nasā’ī (d. 303/915) al-Sunan, Ibn Mādja (d. 273/887) al-Sunan, Mālik ibn Anas (d. 179/795) al-Muwatta,Ahmad ibn Hanbal (d. 241/855) al-Musnad, al-Dārimī (d. 255/869) al-Sunan, ʻAbd al-Razzāq al-Sanʻānī (d. 211/826-27) al-Musannaf, Ibn Abī Shayba (d. 235/849) al-Musannaf, Ibn Rāhwayh (d. 238/853) al-Musnad, al- Bazzār (d. 292/905) al-Musnad, Abu Yaʻlā el-Mawsilī (d. 307/919) al-Musnad, Ibn Hibbān (d. 354/965) al-Sahīh, al-Tabarānī (d. 360/971) al-Muʻjam al-Awsat and al-Muʻjam al-Kabīr, al-Hākim al-Naysābūrī (d. 405/1014) al-Mustadrak.al-Zarkashī divided the riwāyas he had studied into eight subjects. These are judgments, wisdom, zuhd, medicine, virtue, prayer, story, words and riwāyas circulating in language. He shares the information he obtains from sources about him after mentioning the riwāyas he will examine. For example, it is mentioned that there is not a hadith which is transmitted as a hadith, it is a word of a sahāba, tābiun or a person. He transferred on the riwāyas the sources mentioned in the sources, but also stated that he did not participate in some information as the place came.The author has evaluated the narrators of the riwāyas from the point of jarh and taʻdīl. He did not only evaluate riwāyas in terms of isnād, but also text criticism. This activity is a distinctive feature of his work.al-Zarkashī gave information about the misrepresentation of the name of the narrators. He also explained the strange words that are difficult to understand in the text. It is a manifestation of his knowledge in the fiqh area that some of the riwāyas that are considered weak are expressed in some sects. The author described some errors about the riwāyas. For example, he stated that a riwāya that is said to be marfūʻ is a mavkūf. al-Zarkashī also included verses, hadiths and poems about the riwāya that he had studied while writing his work or he defended it by saying that it is not the case of a riwāya that is said to be fictitious.Perhaps it is the weakest point of al-Zarkashī’s work not to give any information about some riwāya, only to mention their isnāds. He also found some riwāyas that did not have a reliable isnāds and stated that their meanings are correct. This knowledge has become an enlightening characteristic for later generations.This work has a great significance in showing that the majority of the riwāyas that spread among the people are not hadiths. As a matter of fact, 73% of the riwāyas examined in the work are weak or irrelevant riwāyas. This work of al-Zarkashī is unique. The existence of such a work has not been determined before him. This work constituted the basis of the works written by scholars such as al-Sakhāwī and al-Aclūnī in the same subject after him. (shrink)

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