In this article, we investigated a deterministic model of pneumonia-meningitis coinfection. Employing the Atangana–Baleanu fractional derivative operator in the Caputo framework, we analyze a seven-component approach based on ordinary differential equations. Furthermore, the invariant domain, disease-free as well as endemic equilibria, and the validity of the model’s potential results are all investigated. According to controller design evaluation and modelling, the modulation technique devised is effective in diminishing the proportion of incidences in various compartments. A fundamental reproducing value is generated by (...) exploiting the next generation matrix to assess the properties of the equilibrium. The system’s reliability is further evaluated. Sensitivity analysis is used to classify the impact of each component on the spread or prevention of illness. Using simulation studies, the impacts of providing therapy have been determined. Additionally, modelling the appropriate configuration demonstrated that lowering the fractional order from 1 necessitates a rapid initiation of the specified control technique at the largest intensity achievable and retaining it for the bulk of the pandemic’s duration. (shrink)

Artificial intelligence techniques in general and convolutional neural networks in particular have attained successful results in medical image analysis and classification. A deep CNN architecture has been proposed in this paper for the diagnosis of COVID-19 based on the chest X-ray image classification. Due to the nonavailability of sufficient-size and good-quality chest X-ray image dataset, an effective and accurate CNN classification was a challenge. To deal with these complexities such as the availability of a very-small-sized and imbalanced dataset with image-quality (...) issues, the dataset has been preprocessed in different phases using different techniques to achieve an effective training dataset for the proposed CNN model to attain its best performance. The preprocessing stages of the datasets performed in this study include dataset balancing, medical experts’ image analysis, and data augmentation. The experimental results have shown the overall accuracy as high as 99.5% which demonstrates the good capability of the proposed CNN model in the current application domain. The CNN model has been tested in two scenarios. In the first scenario, the model has been tested using the 100 X-ray images of the original processed dataset which achieved an accuracy of 100%. In the second scenario, the model has been tested using an independent dataset of COVID-19 X-ray images. The performance in this test scenario was as high as 99.5%. To further prove that the proposed model outperforms other models, a comparative analysis has been done with some of the machine learning algorithms. The proposed model has outperformed all the models generally and specifically when the model testing was done using an independent testing set. (shrink)

This article is an attempt to explore and explain the complex processes and mechanisms involved in creating myth signs as presented in Roland Barthes’ Mythologies (1957) through an interdisciplinary and an interdiscursive approach. The article presupposes that the mythic system of signification occupies a liminal space of a multiplicity of disciplines and discourses. The mythic sign integrates a myriad of epistemological spaces philosophical, scientific, and cultural. Therefore, this article wants to cross the borderlines between fields of knowledge to understand the (...) unique position of the mythic sign. We are going to use scientific discourse of virology to investigate the parasitic and viral nature of the mythic sign. Moreover, we investigate the role of the mythologist in exploring the signs that are infected by ideology and how to demystify their intentionality and artificiality. Finally, we are going to rely on quantum physics to investigate the superposition of the mythologist and the role this position plays in understanding the ambiguous and multidimensional nature of the mythic sign. (shrink)

Salafism is one of the most important issues of the last few centuries. There are intense discussions on the issues related to Salafism, its emergence, how it was first used by whom and in what sense. Discussions about Salafism are sometimes experienced in relation to whether this concept corresponds to a mentality or to a sect, and sometimes this phenomenon is brought up in relation to a number of important names that have taken place in the history of Islamic thought. (...) Ibn Taymiyya (d. 728/1328) emerges as the most frequently mentioned name in this context. Therefore, in this article, we have examined how Salafism/Salafiyya concept is used in the works of Ibn Taymiyya who is accepted as the theorist and the most powerful representative of Salafism. We have discussed the issue in a comprehensive manner by including the concept of Salaf, which is one of the most used concepts of Ibn Taymiyya. When we consider Ibn Taymiyya's use of the concepts of Salaf and Salafiyya, the concept of Salaf is seen to be used much more than the concept of Salafiyya. Thus, the concept of Salaf in the thought of Ibn Taymiyya refers to the Islamic society that lived in the early centuries and the conception of religion revealed by this society. The concept of Salafiyya, however, appears to have been used in a way that reflects a mentality and a way of thinking rather than a particular school or sect.Summary: Sects are human made structures that emerged with the institutionalization of differentiations in the conception of religion. The production of systematic theology and fiqh, the formation of its own literature, its dissemination and dissociation from other systems of thought are the most important turning points for the emergence of sects. One of the most important variables that determine the formation process of sects is the mentality of sect. It is known that the sects come into the realm of existence when the mindsets with the implicit reference system become visible. Therefore, there is a mentality on which every sect is based, but not every mentality has come to the point of being a sect. While some mentalities have influenced different sects in different shades, some of them have been confronted with only one sect.In fact, Salafism is one of the ways of thinking which is a mindset and it is a subject of important debates about whether it is a sect. Although the use of salafiyya is seen in the literature in the past, the fact that Salafism felt its existence as a kind of religion or mentality was realized in the 18th and 19th centuries. It is also known that the discussions about the definition of Salafism have started since these periods. From the second half of the 20th century, Salafism began to take a place in the agenda of both the Islamic world and the West. This has naturally led to efforts to define Salafism. Thus, Salafism is subjected to attempts to identify and associate with structures, such as denomination, ideology, religious understanding and mentality. In this direction, it is seen that Salafism is tried to be defined by establishing close link with the structures, such as Ahl al-Sunnah, Ahl-i Hadith, Hanbalism and Wahhabism or by reducing them directly to one of these structures. Thus, Salafism is sometimes backed up to the early stages of Islamic thought and sometimes associated with multilayered structures, such as the Ahl al-Sunnah, which embodies many political-mythic and fiqh structures.In line with the efforts of defining Salafism, it is also seen that many names that have had a say in classical Islamic thought or have been mentioned in modern times have been brought to the agenda. In addition to the names, such as Ahmad ibn Hanbal, Ibn Taymiyya, Ibn Qayyim al-Jawziyya, the names of Emir al-Saneyani, Muhammad ibn Abd al-Wahhab, Muhammad al-Shawkani, Shaykh Abdulaziz ibn Baz and Muhammad Nasir al-din al-Albani are frequently mentioned in this process. It should be noted that there is a special place of Ibn Taymiyya among these names. Ibn Taymiyya took the place of both in history of Islamic thought and Ahl al-Hadith-Hanbalite tradition and made a name for himself in the context of many subjects. It is claimed that Ibn Taymiyya, who was the theorist of the Hanbalite conception of religion, and the missionary of the New Hanbalism, was also the founding figure and the most important representative of Salafism. In modern times, most of those who declare ideas about Salafism place Ibn Taymiyya at the center of Salafism and present him as the founding name of this mentality. However, the question of what kind of relationship between the mentality called Salafism and Ibn Taymiyya's world of thought and religion is not the subject of academic studies. However, the works of Ibn Taymiyya, who is an author of a very velocity, should be analyzed from this point of view and all kinds of words about Ibn Taymiyya-Salafism relationship should be left behind this effort. Our study, which aims to fulfill this gap, was designed to explain topics, such as whether the concept of salafiyya was used in the works of Ibn Taymiyya, whether and how the past was used, and the extent to which the meaning attributed to the salafiyya coincided with the current Salafism. Understanding of the concept of the salafiyya in the works of Ibn Taymiyya depends on the explanation of how the term salaf was derived and used by Ibn Taymiyya. When the works of Ibn Taymiyya are scanned, it is seen that he used the word salaf much more than the word salafiyya. In fact, the word of salafiyya, which Ibn Taymiyya has rarely included, has been placed in some places in a way that refers to the meaning field of the word salaf. When we consider the use of the word salaf in the works of Ibn Taymiyya, we first see the generations who lived in the early historical periods of Islamic thought and the conception of religion which these generations have revealed. Other names that have taken place in the history of Islamic thought have similar opinions about the generation of the predecessors and the religious understanding of this generation. In other words, according to the general opinion of the predecessor, especially the first three centuries came to mind. However, it is seen that Ibn Taymiyya made some attempts to periodize both the generation of the predecessors and to define the understanding of religion of this generation. Nevertheless, Ibn Taymiyya could not provide a clear picture on this issue, and he occasionally contradicted his findings regarding his involvement in the predecessor generation. Nevertheless, he generally adopted generalizations and an attitude to limit the meaning of the predecessor to the first generations. The word salafiyya, which Ibn Taymiyya placed on the meaning of the word salaf, is used less compared to the word salaf and is given in more complete terms. This indicates that the main factor that influenced Ibn Taymiyya's salafi thought was salaf, not salafiyya as a systematic structure. These findings make it necessary to reconsider the claims of Salafism being a sect and it is being represented at the time of Ibn Taymiyya. (shrink)

In this study, we examined the word superiority effect in Arabic and English, two languages with significantly different morphological and writing systems. Thirty-two Arabic–English bilingual speakers performed a post-cued letter-in-string identification task in words, pseudo-words, and non-words. The results established the presence of the word superiority effect in Arabic and a robust effect of context in both languages. However, they revealed that, compared to the non-word context, word and pseudo-word contexts facilitated letter identification more in Arabic than in English. In (...) addition, the difference between word and pseudo-word contexts was smaller in Arabic compared to English. Finally, there was a consistent first-letter advantage in English regardless of the context, while this was more consistent only in the word and pseudo-word contexts in Arabic. We discuss these results in light of previous findings and argue that the differences between the patterns reported for Arabic and English are due to the qualitative difference between word morphophonological representations in the two languages. (shrink)

This article proposes an analysis of changes implemented during Malaysia's Prime Minister Abdullah Ahmad Badawi's administration (20032003), which displayed bias against changes and introduced schemes to justify the systems it upheld. Transmutations wrought during Abdullah's tenure may have been neither substantial nor totalizing, but within the conservative paradigm which had long gripped national politics, Abdullah's deviations were significant nevertheless.

In search of principles of health care in Islam -- Health and suffering -- Beginning of life -- Terminating early life -- Death and dying -- Organ donation and cosmetic enhancement -- Recent developments -- Epilogue.

The aim of present paper is to introduce the concept of ‘expressive perception’ in Ernst Cassirer’s philosophical mythology. Having Cited Dorothy Emmet’s methodological objection, the author, by recalling Kantian aspect of Cassirer’s thought and referring to the concept of ‘expressive perception’, would make an attempt to reply on his part: according to Cassirer, this level of perceptive experience is the origin of the mythical form of thinking as a whole and, at the same time, is the original and irreducible altogether. (...) Thus, taking ‘mythical thought’ as an independent form of thinking, beside the ‘critical-empirical’ form of thinking, is, for one thing, completely cogent; for another, due to its dependency upon expressive form of perception, mythical thought would never be quite omitted, rather, keep living latently beneath the skin of mental life. In addition, author explains how much Cassirer owes, regarding to the concept of ‘expressive form of perception’, to Max Scheler. Avoiding to elaborate on Scheler’s detailed argument, Cassirer relies strongly on the consequences Scheler draws from his considerations in his work ‘Wesen und Formen der Sympathie’. Restating Scheler’s argument briefly should help in understanding Cassirer’s idea. (shrink)

Gaze following occurs automatically in social interactions, but the degree to which gaze is followed depends on whether an agent is perceived to have a mind, making its behavior socially more relevant for the interaction. Mind perception also modulates the attitudes we have towards others, and deter-mines the degree of empathy, prosociality and morality invested in social interactions. Seeing mind in others is not exclusive to human agents, but mind can also be ascribed to nonhuman agents like robots, as long (...) as their appearance and/or behavior allows them to be perceived as intentional beings. Previous studies have shown that human appearance and reliable behavior induce mind perception to robot agents, and positively affect attitudes and performance in human-robot interaction. What has not been investigated so far is whether different triggers of mind perception have an independent or interactive effect on attitudes and performance in human-robot interaction. We examine this question by manipulating agent appearance (human vs. robot) and behavior (reliable vs. random) within the same paradigm and examine how congruent (human/reliable vs. robot/random) versus incongruent (human/random vs. robot/reliable) combinations of these triggers affect performance (i.e., gaze fol-lowing) and attitudes (i.e., agent ratings) in human-robot interaction. The results show that both ap-pearance and behavior affect human-robot interaction but that the two triggers seem to operate in iso-lation, with appearance more strongly impacting attitudes, and behavior more strongly affecting per-formance. The implications of these findings for human-robot interaction are discussed. (shrink)

As a problem for thought, racial slavery is seated at the intersection of moral philosophy and philosophy of nature where the figure of the slave, a being who is wholly determined by external forces, serves as the negative measure of the capacity to make ethical judgments beyond one’s own private inclinations or exercise self-restraint for the sake of the common good. Recent theoretical interventions into our political-ecological predicament tend to split when it comes to the modern autonomous subject. This essay (...) engages with contemporary theorizing on matters of materialism, freedom, and self-consciousness as they relate to our current predicament and to racial slavery and its system of classification. (shrink)

This chapter poses the quiestions: how do Muslims solve their ethical problems in biomedicine? Are there any distinctive theories or principles in Islamic ethics that Muslims apply in deriving moral judgments in bioethics? Is the sacred law, the Shari'a, which is regarded as an integral part of Islamic ethics, the only recognized source of ethical judgments in Islam? What is the role of human experience/intuitive reasoning in moral justification? This chapter explores these questions and their answers.

Presenting an outline of the version of Islamic ethics that is embedded in the textual legacy of the Islamic legal tradition, Abdulaziz Sachedina argues that this juridical ethics is an important, even dominant form of ethics in modern Islam. He notes that this form of ethics has been challenged by modernity and examines the variety of ways in which legal ethical thinkers have reacted to these challenges.

The paper describes the design of an intelligent tutoring system for teaching Introduction to Computer Science-a compulsory curriculum in Al-Azhar University of Gaza to students who attend the university. The basic idea of this system is a systematic introduction into computer science. The system presents topics with examples. The system is dynamically checks student's individual progress. An initial evaluation study was done to investigate the effect of using the intelligent tutoring system on the performance of students enrolled in computer science (...) curriculum at Al-Azhar University, Gaza. The results showed a positive impact on the evaluators. (shrink)

Atheism is an ideology that rejects the existence of God and has gained increasing prominence in societies globally, including Malaysia. Atheism significantly challenges the religious orientation of Malaysian society. Specifically, atheism challenges spiritual and ethical foundations, unity, and cultural heritage linked to religious beliefs. Understanding these challenges is vital to formulate proactive measures, education, and informed dialogue to mitigate the negative impact of atheism on Malaysian society. This study explored the effects of atheism on Malaysian religious society via library research (...) analysis. Scholarly articles, books, and reputable online resources on religious and atheism underwent content analysis, which yielded five key findings. Firstly, atheism leads to the loss of spiritual guidance and morality. Secondly, atheism potentially erodes ethical values and societal norms, and subsequently reduces social trust and cohesion. Thirdly, atheism contributes to moral relativism and ethical ambiguity, which potentially undermines established moral frameworks and social norms. Fourthly, atheism can weaken community cohesion. Lastly, atheism threatens religious institutions and practices. Additionally, the absence of the role of God might undermine the cultural and heritage importance of religion. This study presented critical insights on the negative societal effects of atheism. By exploring the potential consequences of atheism on social cohesion, moral foundations, and existential perspectives, this study highlighted the need for religious education as part of atheism prevention and rehabilitation. (shrink)

This essay clarifies my stance on the distinctive facets of Christianity as a sole paradigm for a liberal interpretation of Islam in the area of human rights. It attempts to demonstrate the limits of applying a comparative ethics methodology without a firm grounding in historical studies that reveal the contextual aspects of the debate whether any religion, including Islam, is incapable of providing cultural legitimacy to the secular Universal Declaration of Human Rights among Muslim traditionalists. In the absence of the (...) “Church,” Islam has congruent scriptural resources to offer a distinctly enhanced system that works as an alternative to the uncritical secularization of moral-spiritual scriptural resources. Critical evaluation of the political history of Christianity and Islam reveals internal hermeneutical dynamics that lead to accommodation with the demands of secularization to advance human rights across cultures and nations. (shrink)

The weaponizing of scientific expertise to oppose regulation has been extensively studied. However, the relevant studies, belonging to the emerging discipline of agnotology, remain focused on the analysis of empirical corruption: of misinformation, doubt mongering, and other practices that cynically deploy expertise to render audiences ignorant of empirical facts. This paper explores the wrongful deployment of expertise beyond empirical corruption. To do so, I develop a broader framework of morally subversive expertise, building on recent work in political philosophy (Howard, 2016). (...) Expertise is subversive if it sets up its audience to fail morally, either intentionally or negligently. I distinguish three modes of subversive expertise: empirical subversion (the focus of agnotology), normative subversion and motivational subversion. Drawing on these distinctions, I offer a revisionary account of the Trump Administration’s regulatory science as a case study. I show that the Trump Administration’s use of expertise to dismantle climate regulation, contra the standard charge, cannot be explained using the resources of agnotology alone: the Administration produced highly reliable climate assessments, detailing the risks of climate change, candidly admitting the harms of its proposed policies, and still successfully deployed these findings to justify massive climate deregulation. The lesson of the analysis is that dismissing the expertise that underpins climate deregulation as empirically corrupt ‘anti-science’ both obscures its actual role in the politics of climate change and understates its wrongfulness: it misses the breadth of the assault on moral agency that sustains climate injustice. (shrink)

This paper presents an edition of al-Hasan ibn al-asan ibn al-Haytham's treatise, Qawl fi samt al-qibla bi-al-isāb with translation and commentary. In it Ibn al-Haytham provides a universal method for finding the direction of the qibla at any location on the surface of the earth by using spherical trigonometry and accurate calculation. Ibn al-Haytham's computational solution has not been studied before, and it has often been confused with another work of his in which he uses an analemma construction to solve (...) the problem of the qibla graphically. As a result of this confusion, contemporary scholars have mistakenly attributed the first universal solution of the qibla problem to Jamshīd al-Kāshī, some four centuries after the introduction of this method by Ibn al-Haytham. The present treatise represents an important juncture in the history of the development of mathematics of the qibla, and sheds more light on the contributions of one of the most important scientists of medieval Islam. (shrink)

The setting of evidential standards is a core practice of scientific assessment for policy. Persuaded by considerations of inductive risk, philosophers generally agree that the justification of evidential standards must appeal to non-epistemic values but debate whether the balance of non-epistemic reasons favours varying evidential standards versus maintaining fixed high evidential standards in assessment, as both sets of standards promote different and important political virtues of advisory institutions. In this paper, I adjudicate the evidential standards debate by developing a novel (...) argument from justice, drawing on the IPCC’s assessment of climate impacts as a case study. I argue that in assessments marked by background evidential inequality, maintaining fixed high evidential standards results in an unequal distribution of ‘epistemic power’ among stakeholders, producing a ‘powerful assessment’ for the data-rich (a high rate of findings) and a ‘weak assessment’ for the data-poor (a low rate of findings). Where such inequalities of epistemic power disadvantage those in data-poor regions with respect to fundamental interests, such as basic human rights, we have decisive reasons of justice to vary evidential standards. (shrink)

The paper undertakes to investigate the Shī`ī practice of prudential concealment (taqīya) as a source of both quietism and political activism. The practice functioned as a strategy of survival for the Shī `ī minority living under hostile Sunni regimes. Although Sunni ulema criticized the practice as dissimulation and, hence, morally wrong, ironically they too adopted the strategy when encountering autocratic and oppressive Sunni regimes that suffocated the right of the people to voice their demand for just treatment. The article demonstrates (...) that the strategy created a specific sphere of existence for the Shī `ites, known as the “abode of prudential concealment,” which incrementally allowed Muslim opposition to engage in underground activity for regime change and for a political transformation of the public order that accorded with Islamic ideals. In light of Muslim political theology providing doctrinal resources for Muslim societies to work toward the common good in the public sphere, this latter space functions as a means of critical evaluation of the existing autocratic governments in the Muslim world, prompting political action, however underground. The major conclusion of the paper is that although the practice was developed by the Shī `ī minority living under intolerable political conditions, at different times under unbearable political conditions and the absence of democratic processes, it has provided Muslims a strategy to regroup and engage in political transformation. (shrink)

This study aimed to develop a ‘religious conservatism’ scale tailored for university students, employing the Rasch Analysis approach in a four-step process. Firstly, a psychometric scale comprising 29 unidimensional items was formulated based on a thorough literature review. Secondly, items generated from literature studies underwent validation, resulting in the retention of 23 items after eliminating irrelevant ones. Thirdly, a psychometric analysis was conducted using the Rasch Model Approach with a sample of 549 randomly selected students from three universities in Sumatra, (...) Indonesia. In all, 15 items met the Rasch Analysis criteria, with unnecessary items removed because of logit value overlap. Fourthly, an empirical comparison of study results based on gender and student categories (first-year, second-year, junior and senior) was performed, revealing insights into the average logit level of student conservatism. As a result, the study identified the highest logit score based on gender criteria and student categories, contributing valuable information on the nuanced aspects of religious conservatism among university students. The development of this scale provides a valuable tool for future research exploring the dynamics of religious conservatism within the university context.Contribution: This research introduces a meticulously validated psychometric scale designed specifically for assessing religious conservatism among Islamic university students. Setting it apart from comparable studies, this scale demonstrates distinct advantages, such as its precise focus on the Islamic context, rigorous psychometric validation process, elimination of irrelevant items and contextual applicability within university settings. By providing researchers and educators with a more accurate tool, the scale facilitates a deeper understanding and targeted approach to addressing religious conservatism among Muslim students in Indonesia. (shrink)

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)

الملخص قاعدة "الأصل" و "استصحاب الحال" قراءة في منهج النحاة من الاستعمال إلى التعليل إلى القاعدة ملخص تعدّ فكرة "الأصل" (=علة الأصل) منهجـًا اتّبعه النّحاة لتقديم تفسيرات منطقية في بعض مسائل الكلم في العربية، إذ أخذ النحاة إجراء منهج تحليليّ يعتمد افتراض أو استحضار مكوّن بنيوي على أنّه "أصل الاستعمال" غاية إيجاد مقاربات منطقية تربط الاستعمال المنجز بالقاعدة، فـ"الأصل"–وفق النحاة- إمّا "نمطٌ لغويٌّ مهجورٌ غير أنّه اُستعمل في طور من أطوار العربية"، أو "نمط لغوي افتراضي" يجريه النحاة على معيارية الاستعمال (...) بحيث يصحّ عدّه منجزًا لغويًا تقابليًّا لاستعمالات تجري والقاعدة؛ وقد أجرى سيبيويه منهج قياسٍ افتراضي وَفْقَ عبارته:"وهذا تمثيلٌ ولم يُتكلّم به" ليجعل "المكوّن" الافتراضي شاهدًا نحويًّا يمثّل "أصل الاستعمال" ويصحّ الرجوع إليه في اشتقاق القاعدة والوصول إلى التعليل. يدرس البحث علاقة الوظيفة التعليلية بين "الأصل" و"استصحاب الحال" أجْل الوقوف على منهج النحاة في إطلاق الأحكام القواعدية في المسائل التي اعتمدوا فيها فكرة التعليل بـ"الأصل"، وهل كانت أحكامهم في تلك المسائل مقنعة أو غير مقنعة؟ ويسعى البحث إلى بيان العلاقة بين فكرة "الأصل" و"أدلة النحو" (الأصول) من وجهة تسعى إلى بيان منطق التعليل بـ"علة الأصل". The original rule of the historical usage of the primary sentence and the semi-original rules of the grammatical thinking A reading in the grammarian's approach, from usage to the reasoning to the rules Abstract The original rule of the historical usage of the primary sentence is considered one of the methods that followed by the grammarians to provide a logical explanation sequence for some of the language issues. Most of the grammarians assume that there is a new sentence style that referred to an old usage in some of the sentence’s structure. According to the grammarians that these old structures are being the reference rules and evidences to explain the structure of the new structure style. Also based on the grammarian approach the old structure is divided into two parts: the first, sentence structure that have been actually used in the language history. The second is an imagination assumption where such kind of structures have not been used before and therefore can be considered as a hypothetical lingual style only, Sebaweeh has conducted a standard approach according to his phrase "This is a an example only, it has not been spoken". It is important to know that the grammarians have followed an analytical approach to make a center point between the original rule and the semi-original rule so as to provide a logical explanation of these structure styles. This research seeks to study the relation between the original rule and semi-original rules of the grammatical thinking. In addition, this search seeks to study the relation between the original rule and the Grammatical evidence (=OSOL) Key Words: The original rule - the semi-original rules -/- الكلمات المفتاحية أصول النحو، قاعدة الأصل، استصحاب الحال. (shrink)

There have been recent arguments against the idea that substructural solutions are uniform. The claim is that even if the substructuralist solves the common semantic paradoxes uniformly by targeting Cut or Contraction, with additional machinery, we can construct higher-level paradoxes (e.g., a higher-level Liar, a higher-level Curry, and a meta-validity Curry). These higher-level paradoxes do not use metainferential Cut or Contraction, but rather, higher-level Cuts and higher-level Contractions. These kinds of paradoxes suggest that targeting Cut or Contraction is not enough (...) for solving semantic paradoxes; the substructuralist must target Cut of every level or Contraction of every level to solve the paradoxes. Hence, the substructuralists do not provide as uniform of a solution as they hoped they did. In response, we argue that the substructuralists need not admit these additional machineries. In fact, they are redundant in light of the validity predicate (i.e., there is no gain in terms of expressive power). The validity predicate is powerful enough to creep these paradoxes in the object level. The substructuralist does not need to ascend to metainferences to construct higher-level paradoxes. Moreover, there is a reading available to the substructuralist such that all the higher-level structural rules would collapse to instances of the object-level structural rules (e.g., meta \(_n\) Cut and meta \(_n\) Contraction would become instances of Cut and Contraction). We then address Barrio et al.’s worry that the validity predicate has its shortcomings; the substructuralist cannot internalize some of its metarules. We claim that the validity of metarules can be internalized without the need to strengthen the validity predicate. However, a problem raised by Barrio et al. is still present—the problem of internalizing unwanted instances of Cut in Cut-free approaches. We argue that this internalization problem is not unique to the validity predicate; the same problem is present with other problematic predicates, such as the truth predicate and the provability predicate. (shrink)

ملخـــص -/- بشارات، أحمد محمد. التفسير الدلالي في إعراب المضارع-الجزم أنموذجًا. رسالة ماجستير في جامعة اليرموك. 2007م. (المشرف: أ.د. فيصل صفا). هدف البحث إلى إعطاء تفسيرات دلالية لظهور إعراب الجزم في تركيبات الجملة الفعلية، وحاول تعليل ارتباط الجزم بفكرة التعليق الشرطي، وتعليل عدم الجزم في بعض التركيبات الشرطية، وحاول أن يقدم تفسيرًا دلاليًا لاختلاف آخر المضارع، وتعليلاً لاختلاف آخر المضارع المنفي (لا/ لن/ لم/ يفعل) مختلف الصورة الإعرابية بالرفع مرة والنصب أخرى والجزم ثالثة. وسعى البحث في ظاهرة الجزم إلى الكشف (...) عن حالة الإعراب في المضارع أهي بالمشابهة للأسماء أم بالأصالة، والكشف عن فكرة الإعراب في المضارع أيقدم إعراب المضارع معنىً نحويًا أم أنه حالة من الإعراب تخرج عن فكرة النحاة القائلة بأن الإعراب فرع المعنى. وقد جاء البحث في مقدمة وتمهيد وبابين وخاتمة، عرضت في المقدمة أهمية البحث في ظاهرة الجزم، وذكرت الدراسات السابقة لهذا البحث، مبينًا أهم نتائجها، ووضحت في المقدمة خطة البحث ومنهجيته. أما الباب الأول فقد جاء في فصلين: الأول عنوانه" الجزم في الدرس النحوي القديم" عرضت فيه لمصطلح الجزم لغةً واصطلاحًا غاية ربط مفهوم المصطلح بفكرة الدلالة في الإنجاز اللغوي، وبحثت في مصطلحات الإعراب الأخرى لغةً واصطلاحًا، وعرضت لفكرة إعراب المضارع علةً ودلالةً، والفصل الثاني وعنوانه" علة إعراب المضارع ودلالته في الدرس النحوي الحديث" بحثت فيه علة تشكل علامة الإعراب أهي بالمعنى أو بالعامل؟ وعرضت فيه لفكرة المحدثين في بحثهم معنى الإعراب في المضارع. أما الباب الثاني، فقد جاء في فصلين: الأول عنوانه" التفسير الدلالي لظاهرة الجزم، وعرضت فيه علة اختلاف آخر المضارع محاولاً ربط الشكل الإعرابي بالدلالة النحوية، وعرضت فيه لمعاني الفعل(الإسناد والزمن والحدث) محاولا ربط علامة آخر المضارع بدلالة الإسناد فيه. والفصل الثاني عنوانه" معنى الجزم في السياقات اللغوية، عرضت فيه لمعنى الجزم في التركيبات اللغوية، وعرضت فيه لفكرة الجزم في صيغ الأمر معللاً حالة الاخر في صيغ الأمر على نحو يربطها بمسألة الإعراب. وقد خضعت الدراسة لمنهج تحليليّ. وخرج البحث ببعض النتائج، نذكر منها: - إن إطلاق المصطلحات الإعرابية يرجع إلى ملحظ صوتيّ حسب، فلا يتوافق معنى المصطلح الإعرابي مع واقع الإنجاز اللغوي. - المضارع معرب بالأصالة لا بالمشابهة؛ ذلك أن المضارع المنصوب والمجزوم لا يقع موقع الأسماء، والموقعية علة في إعراب الفعل. - معاني النحو هي المعاني الوظيفية للسياق، وقول النحاة إنّ المعاني النحوية هي الفاعلية والمفعولية والإضافة قول غير دقيق؛ لأن النعت والحال والوصف والإسناد وغيرها معانٍ نحوية تعتور على السياق. - يرتبط إعراب المضارع بفكرة الإسناد في الفعل، فالرفع للإسناد الواقع، والنصب للإسناد الغائي، والجزم يدل على عدم وقوع الإسناد. -/- الكلمات المفتاحية: الجزم، دلالة الجزم، إعراب الجزم، إعراب المضارع، الإسناد، التعليق الشرطي، الجزم والتعليق الشرطي، الأدوات الجازمة. دلالة الإعراب في المضارع. (shrink)

With the growth of Muslim economies, both at the national and international levels, the issue of riba (interest, usury) poses great difficulties. The charging or receiving of riba has been forbidden in Islam, which presents a major problem to financial institutions that charge interest. Muslim legal scholars belonging to all schools of legal thought have reinterpreted scriptural sources to accommodate drastic economic changes; practical considerations have forced Muslim groups, both of Sunni and Shi'ite persuasion, to justify interest-based banking and other (...) institutions of finance. As a matter of religion, the status of interest is far from resolved. However, within the legal tradition, there are ethical principles like maslahah (public good) and la darar wa la dirar (no harm, no harassment) that will determine the future direction of a Muslim search for a morally responsible economy. (shrink)

This paper explores the representation of Laji’een and Muhajireen in Jordan News Agency. It uses the headlines of a 2.5 million word corpus of Arabic news articles in a time span of 5 years from 2012 to 2016. Chronologically analyzing the headlines shows a change in the representation of and attitudes towards refugees and migrants over the investigated period. The analysis of the headlines shows that 2012 starts with providing the assistance to the refugees then at a later stage of (...) 2012 and in 2013 and 2014, the language is shifted to calling for assistance to the country to contribute to solving the problem. In 2015, the language is changed to be more alerting about the scarce in funding. In 2016, the headlines have changed the focus to Europe due to the migration of the refugees. This motivates the National News Agency of Jordan to highlight the suffering of Europe because of the refugees despite having the capacity and resources to host the migrant refugees. The paper concludes that language in general, and the language of media in particular can change the attitudes of people and governments toward critical issues and phenomena like migration and asylum. (shrink)

Interfaith dialogue is a vital tool for promoting understanding and cooperation between different religious communities. This article presents a comparative study of the Islamic and Buddhist perspectives on interfaith dialogue. Drawing on primary sources from both religions, this study explores the theological foundations of interfaith dialogue and the practical strategies employed by Muslims and Buddhists in promoting interfaith understanding. The similarities and differences between the two religions’ approaches to interfaith dialogue are analysed, examining how their respective beliefs, practices, and histories (...) shape their attitudes towards religious diversity. The research design is qualitative using library research by emphasizing content analysis on Islam and Buddhism scripture. The results show that Islamic paradigms of interreligious dialogue is da’wah (propagation, invitation or introducing Islam) that rooted from Tawḥīd, in contrast Buddhism, promotes on liberation from human suffering which rooted Bhavana and mindfulness. The study contributes to the principle of interfaith dialogue and provides insights into the potential of interfaith relation for sustaining harmony, peace, and mutual respect in diverse societies. Studies suggest the understanding of each fundamental to encourage Muslim and Buddhists scholars to produce comprehensive interreligious dialogue, theologically and philosophically. (shrink)

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)

This paper offers preliminary notes on Buddhism in modern Muslim exegesis with an emphasis on Tafsir al-Qasimi by Muhammad Jamal al-Din al-Qasimi (1866–1914) and al-Mizan fi Tafsir al-Qurʾan by Muhammad Husayn Tabatabaʾi (1892-1981). The research adopts a qualitative design using content analysis to collect the data. In this paper two main questions regarding both exegetes will be explored. The first question concerns the sources of both scholars for their information about Buddhism by including the discussion in their exegesis. The second (...) question concerns the methodology they used to discuss Buddhism in the Qurʾan since this has not been done by any classical exegetes nor among the most modern exegetes. Studies have found that the approach of the two exegetes is different from both the classical and modern exegetes because their work also contains resources from the fields of comparative religion and the history of religion to make their work relevant in the current context and reliable to be referred to by any parties. The author concludes that both al-Qasimi and Tabatabaʾi used analysis (taḥlil) in discussing verses related to the position of the Buddha. (shrink)