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.

Philosophical enquiries into the nature of man, God, and the devil.

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)

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)

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)

Muhammad Iqbal propounds a much wider view of knowledge and the universe than does Immanuel Kant. According to him, the fundamental pattern of knowledge remains the same whether we are dealing with the perceptual type of knowledge of everyday life or with a special type of knowledge called mystic or religious knowledge. This insight was not within the purview of Kant, who was working his way through specific limitations imposed by his Western legacy. Iqbal, no doubt, drew inspiration from his (...) Muslim legacy as bequeathed by thinkers like al-Farabi, according to whom higher thought (or 'intellect' as he called it) "rises to the level of communion, ecstasy, and inspiration". It was under the inspiration of Muslim Sufis and thinkers that he could enlarge his vision regarding the knowledge of man. In fairness to Kant, however, it may be said that Iqbal accepted his epistemic model in toto and extended its application beyond the pale of sensible and empirical knowledge into the non-sensible realm of entities with which religion deals - a venture which, if accepted, will extend human knowledge beyond its present limits into various directions and dimensions. (shrink)

Muhammad Iqbal propounds a much wider view of knowledge and the universe than does Immanuel Kant. According to him, the fundamental pattern of knowledge remains the same whether we are dealing with the perceptual type of knowledge of everyday life or with a special type of knowledge called mystic or religious knowledge. This insight was not within the purview of Kant, who was working his way through specific limitations imposed by his Western legacy. Iqbal, no doubt, drew inspiration from his (...) Muslim legacy as bequeathed by thinkers like al-Farabi, according to whom higher thought (or 'intellect' as he called it) "rises to the level of communion, ecstasy, and inspiration". It was under the inspiration of Muslim Sufis and thinkers that he could enlarge his vision regarding the knowledge of man. In fairness to Kant, however, it may be said that Iqbal accepted his epistemic model in toto and extended its application beyond the pale of sensible and empirical knowledge into the non-sensible realm of entities with which religion deals - a venture which, if accepted, will extend human knowledge beyond its present limits into various directions and dimensions. (shrink)

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)

In lieu of an abstract, here is a brief excerpt of the content:Art in Social Studies: Exploring the World and Ourselves with RembrandtIftikhar Ahmad (bio)IntroductionRembrandt’s art lends itself as a fertile resource for teaching and learning social studies. His art not only captures the social studies themes relevant to the Dutch Golden Age, but it also offers a description of human relations transcending temporal and spatial frontiers. Rembrandt is an imaginative storyteller with a keen insight for minute details. His (...) narrative of the culture, society, economy, geography, and contemporary events of seventeenth-century Dutch life is as vivid and perceptive as a historian’s eloquent text. How people lived in community, how the city of Amsterdam functioned, how important religion was to people, how diverse and cosmopolitan the culture was, how interdependent the world was in the seventeenth century, and what the social and civic ideals of the Dutch people were during the Golden Age—Rembrandt’s paintings, etchings, and drawings neatly organize these and other social studies themes into visual messages. More importantly, our appreciation and interpretation of Rembrandt’s work helps us learn about not just Dutch society and culture of four hundred years ago but also about ourselves. The passion, emotions, conflicts, and inspirations of his subjects are essentially human and eternal, arousing empathy in every generation and cross-section of society. In this article I look at Rembrandt’s art for the purpose of teaching and learning social studies in our contemporary interdependent world—a world that is chronologically and geographically distant from the Dutch Golden Age but in many respects shares its enduring values, norms, ideals, pursuits, challenges, and possibilities. To do so, I employ a conceptual lens—the curriculum thematic strands of the National Council for the Social Studies (NCSS)—to examine Rembrandt’s art in order to explore life and make meaning of the story that is being told about the human condition, and to seek out its relevance to ourselves and [End Page 19] our world in the early twenty-first century. Although Rembrandt’s oeuvre is extensive, including the diverse genres of self-portraits, group portraits, drawings, etchings, landscapes, and religious themes, for our limited purpose I have selected only those works that, in my judgment, correspond with the following seven of the ten thematic curriculum strands of the NCSS:CultureTime, Continuity, and ChangePeople, Places, and EnvironmentIndividual Development and IdentityProduction, Distribution, and ConsumptionGlobal ConnectionsCivic Ideals and PracticesThese thematic curriculum strands are derived from the foundational disciplines of the social sciences and humanities such as anthropology, history, geography, sociology, political science, psychology, economics, philosophy, and law, but they are conceptually interrelated.1 For example, culture is a core concept in anthropology but it is also relevant to Time, Continuity, and Change, which is the main concept in the history discipline. Similarly, culture is relevant to the theme of People, Places, and Environment, which is the central focus of geography. More importantly, since social studies is about human experiences, there is a general consensus among the social studies educators that classroom teachers should draw content knowledge not just from the social sciences as mentioned here but from wide sources “to construct curricular experiences enabling students to actively relate new knowledge to existing understanding.”2 That is to say all fields of knowledge that are related to human civilization and that help in developing students’ skills in reflective thinking, decision making, and problem solving are relevant to social studies education. Those fields also include art. Rembrandt’s art is especially relevant because his themes are universal and the social, political, and economic contexts in which he created his work—globalization, individualism, and free enterprise—are more or less similar to our age.It needs to be mentioned that by looking at Rembrandt’s art from the social studies perspective it is not my intention to strip his work of its aesthetic scope and value. On the contrary, by looking at Rembrandt in the social studies classroom I seek to humanize social studies education itself. That [End Page 20] is to say I wish to step back from the conventional view of social studies to feel free from the bonds of traditionalism and discover, describe, analyze... (shrink)

The dominant debate on Islam and democracy continues to operate in the realm of normativity. This article engages with key literature showing limits of such a line of inquiry. Through the case study of India’s Islamist organization, Jamaat-e-Islami, I aim at shifting the debate from textual normativity to demotic praxis. I demonstrate how Islam and democracy work in practice, and in so doing offer a fresh perspective to enhance our understandings of both Islam and democracy. A key proposition of this (...) article is that rather than discussing the cliché if Islam is compatible with democracy, or Islam should be democratized, we study the ‘hows’ of de-democratization in Muslim societies. (shrink)

Over the past couple of decades, research on the perks of corporate social responsibility has reported that it is a source of competitive advantage and can increase the bottom-line performance of the organization. However, a somewhat small proportion of this research is focused on the ‘greenwash’ side, which posits that not all CSR would lead to positive impacts. By extending this line of research, the current study is aimed at investigating the differential impacts of CSR by developing a scale for (...) the three-dimensional model of CSR attributions coined by Ahmad in 2017, that is, Embedded, P-Social, and P-Instrumental CSR, and testing the same with counterproductive sustainability behaviors. The attribution theory was used to explain the relationship between the study variables. Data (N = 311) were collected from the tourism and hospitality sectors. It was found that Embedded and P-Social CSR practices would be attributed to more genuine CSR and would lead to a reduction in counterproductive sustainability behaviors. Furthermore, the P-Instrumental CSR would be attributed to more selfish and instrumental practices and hence would be considered as greenwashing, which will consequently lead to enhancing counterproductive sustainability behaviors. The study further tested the mediating role of employees' organizational trust, which was also supported by the results. Several theoretical and practical implications are discussed. (shrink)

For most people, a lie would be defined solely as a false statement. However, many philosophers argue that a statement does not need to be false to be considered a lie, what is important is that the speaker believes that the statement is false. In a prototype semantic analysis, there are three elements of a lie, namely factual falsity, belief, and intention (Coleman and Kay, 1981). As in the case of philosophers’ arguments, English, Spanish, Arabic and Hungarian speakers consider belief (...) as the main element of a prototypical lie. By replicating Coleman and Kay’s study of Indonesian speakers, the present paper tries to answer the following research questions. (1) Does the Indonesian word bohong ‘lie’ consist of the Coleman & Kay’s prototype elements? (2) If it does, what is the order of the elements? (3) Do Indonesians interpret the situation in which a lie occurs similarly to speakers of other languages? And (4) how to interpret the results of this experiment from the philosophical perspective? The results reveal that not all elements suggested by Coleman and Kay (1981) are present in lying according to Indonesians and the factuality of the statement is more important to Indonesians than belief. Thus, Indonesians have a perception of a lie that is different from the definitions suggested by the philosophers. (shrink)

This Book Is An In-Depth Study Of Buddhist Philosophy In India And Tibet. The Concentration Is On Ontology/Epistemology And, To A Somewhat Lesser Extent, Soteriology. It Is Based On The Writings Of The Buddhist Philosophers Themselves, From The Unknown Authors Of The Pali `Abhidhamma' Books Down To The Present Dalai Lama Of Tibet. It Takes Into Consideration The Work Of Many Twentieth Century Scholars Of Buddhism In Order To Bring Our Knowledge Of Buddhist Philosophy Up-To-Date. An Exhaustive Index (And Glossary) (...) Has Been Prepared In Order To Help The Reader With The Technical Terms Of Buddhist Philosophy.;;The Two Parts And Fourteen Chapters Of The Book Are As Follows: Part I (India): Ch.I: The Theravada. Ch.Ii: The Sarvastivada. Ch.Iii: The Madhyamaka (1) The Prasangikas Nagarjuna And Candrakirti. Ch.Iv: The Madhyamaka (2) The Prasangikas Aryadeva And Santideva. Ch.V: The Madhyamaka (3) The Svatantrikas. Ch.Vi: The Yogacara (1) Two Yogacara Sutras And Asanga And Vasubandhu. Ch.Vii: The Yogacara (2) Dignaga And Dharmakirti. Ch.Viii: The Yogacara (3) Santarakshita And Kamalasila. Ch.Ix: The `Tathagata-Garbha'. Part Ii (Tibet): Ch.X: The Vajrayana, General Features. Ch.Xi: The Nyingmapa. Ch.Xii: The Sakyapa. Ch.Xiii: The Kagyupa. Ch.Xiv: The Gelugpa. (shrink)

In 1908, public figures of the Egyptian civil society created the Egyptia University on the pattern of European universities. Foreign scholars belonged to its faculty including orientalists. The only Spaniard appointed as professor was Vicente Galarza y Pérez Castañeda, who taught philosophy in the years between 1915 and 1919. The article analyses the texts of his courses, taught in Arabic, and considers Galarza to be the first to apply the critical method in his university teaching.

Guidelines on ethics and military life for new officers of Malaysian Army.

A part of chapter 1, Book II of the Physics of the Šif¯ ' is dedicated to the aristotelian definition of motion . The developments to which the treatment of this question gives rise are distinctive of the Avicennian style in his Physics . By assuming the notion of double entelechy, Avicenna is following the most classical exegetical tradition. However, by setting a correspondence between the double entelechy and the double notion of motion: 1) motion as an intermediary state, which (...) can be ascribed to a moving object at any instant of its trajectory, and 2) motion as a traversal of a given distance, which cannot be ascribed to the moving object, but at the end-point of its trajectory, Avicenna gives a new content to a lieu commun of the exegetical tradition. (shrink)

The present volume is a collection of original articles of high quality on the Philosophy of Science by philosophers and scientists of international repute. As the title of the book suggests, it looks at the various points of view of leading practitioners, as well as philosophers on the nature and structure of our knowledge of the physical world. The present work brings forth the fundamental ideas of Bacon, Galileo, Newton, Descartes, Popper, Einstein, Thomas Kuhn and several other leading scientists and (...) philosophers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:When a Conflict Collapses on a Child: An (Aborted) Medical Evacuation of a Hazara Toddler During the Kabul Airport Blast and the Taliban TakeoverAyesha AhmadI work in the capacity of an academic researching conflict in Afghanistan. My commitment is rooted in the firm terrain of friendships that merged into sisterhood of the Afghan terrain spaning decades of war but which is also the home of poetics and legacies that (...) refuse to be clouded by the traumas of the land.As a medical ethicist situated in global health, I perceive the inadequate focus on recognising the mental health needs born from living in war as a moral injustice and a form of silencing the suffering. This injustice should be held by the geopolitical hands that play the chords of conflict.However, such research is all too often concluded before it can develop as too dangerous, or too risky, or even as unethical because potential participants are perceived (often, unjustifiably so) to be too vulnerable.Another peril of research is the boundary drawn between a particular experience of the research objective and the life experience of the research participant. Connecting as a researcher and in a personal capacity, I fell into a chasm unseen in the context from where I work in London, United Kingdom.I remember the evening before Kabul city fell to the forced control of the Taliban. My friends reminisced during a nightfall reflection on the battles where the city walls had barricaded its inhabitants from centuries of invaders trying to access the valley of a city surrounded by mountains. Kabul city is a haven for war. Its geographic location makes it desirable to conquer, but part of its desirability is because of how the mountains envelop where the languages, ethnicities, religions, and stories of the Silk Road have settled and rested. Once conquered, the city protects you. And Kabulis felt safe. And to that end, on that fateful night, we ended our conversation in the confidence of hope; that Kabul city would not fall, and with the heart of the country still intact, Afghanistan would be saved.The dawn arrived and so did the approach of the Taliban to the city gates. There were frantic and rapid whispers that transformed into screams. And then the moment came, the Taliban were within the city walls.The juxtaposition between the regular London traffic heaving and breathing, and the frantic, panicked sounds of horns and vehicles fleeing in Kabul that I heard through WhatsApp audios in the background to friends narrating their journey home, was as stark as the peace and war they both echoed. [End Page 167]Soon the stories started speaking, pleading, paining, pressuring—stories seeking survival. In the dawn, instead of the sun breaking the sky, I broke the morning to a friend during a telephone conversation who had just awoken and had not yet received the news. I told my friend that the Taliban were in Kabul city. The reaction was grief, just like the grief I had heard in their voice a few months prior when their beloved father had passed away and entered the grave before they had breathed the new dawn. In the dusk, instead of the moon shining upon the city, women, families, and children were sheltering from the darkness of the grave closing amid their breathing bodies.Then, the blast came. In the energy of the quest for safety, people, walking like pilgrims, surrounded Kabul airport, queuing like worshippers. Prayers died. Hell rose. The waiting crowd was fired upon. The air did not offer breath; instead, a final moment of the sound of war that had blighted lives.In the crowd was a family who I dedicate this article to. I write the story of the father, the mother, the daughter, and the son of that day. The family was Hazara, a disputed and discriminated ethnic minority in Afghanistan, of a legacy traced to the invasion of Genghis Khan, the founder of the Mongol Empire. Theirs is a story of travellers and a soil of stories; a particularly profound story because the parents had specialised in geology and were experts of the stones of their long heritage. Yet, still, they... (shrink)

This study provides a detailed description of ways in which Muslim astronomers handled the Greek astronomical legacy, reassessed its cultural and philosophical implications in light of their religiously-inspired world view, and proposed to modify it.

Religionen sind ästhetisch vermittelt. Nicht nur die religiöse Praxis, sondern der religiöse Habitus überhaupt vollzieht sich in ästhetischen Akten. In diesem Band wird dem komplexen Feld der ästhetischen Inszenierung des Religiösen multidisziplinär Rechnung getragen, und zwar mit besonderem Augenmerk auf filmisch-serielle Narration.

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)

Through a critical engagement with Jeremy Waldron’s work, as well as the work of other writers, I offer an account of the relative scope of the morality of war, the laws of war, and war crimes. I propose an instrumentalist account of the laws of war, according to which the laws of war should help soldiers conform to the morality of war. The instrumentalist account supports Waldron’s conclusion that the laws of war justifiably prohibit attacks on civilians even if it (...) turns out that some civilians lack a moral right not to be killed. Importantly, the instrumentalist account also offers what Waldron thinks impossible: a non-consequentialist defense of the failure of the laws of war to prohibit the killing of nonthreatening combatants. Finally, I argue that new war crimes can be broader than the morality of war as well as established laws of war and that many of the arguments for defining war crimes more narrowly than either the morality of war or the laws of war are unconvincing. In all of these ways, I hope to carry forward Waldron’s project of exploring the relationship between law and morality in war. (shrink)

The release of over 6,000 genetically modified mosquitoes (GMM) into uninhabited Malaysian forests in 2010 was a frantic step on the part of the Malaysian government to combat the spread of dengue fever. The field trial was designed to control and reduce the dengue vector by producing offspring that die in the early developmental stage, thus decreasing the local Aedes aegypti population below the dengue transmission threshold. However, the GMM trials were discontinued in Malaysia despite being technologically feasible. The lack (...) of systematic studies in terms of cost-benefit analysis, questionable research efficacy and safety-related concerns might have contributed to the termination of the field trial. Hence, this research aims to evaluate the feasibility of GMM release in Malaysia by using a holistic approach based on an Islamic ethical-legal assessment under the maslahah-mafsadah (benefit-risk) concept. Three main strategies based on the maslahah-mafsadah concept approach have been applied: 1) an evidence-based approach, 2) an impact-based approach and, 3) a priority approach. The analysis concluded that GMM could be categorised as zanniyyah (probable). GMM is a promising alternative for dengue control, but many issues must be addressed before its widespread adoption. (shrink)

It is well known that the notion of transcendental logic has a prominent role in both Kant’s and Husserl’s theories of knowledge. The main aim of the present paper is to study the links between formal and transcendental logic in Husserl on the one hand, and the links between general logic and transcendental logic in Kant on the other. There is a debate about the proper relation between transcendental logic and general logic in Kant’s philosophy. By means of our definition (...) of transcendental logic, mainly drawn from Husserl’s analyses, we will try to offer an appropriate interpretation of Kant’s view. (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)

Two sample populations, one refugee and one resident, were studied. The frequencies of consanguineous marriages came out to be 49·8% and 55·4%, respectively, for the refugees and the residents. Caste endogamy was dominant both in the residents and the refugees. The mean coefficient of inbreeding was calculated to be 0·0303 for the refugee population and 0·0332 for the resident population samples. First cousin marriage was the dominant type of marriage in both samples; fathers daughter (FBD) marriage was more frequent among (...) the refugees while mothers daughter (MBD) marriage was more frequent among the residents. Education has no decreasing effect on the incidence of consanguineous marriages. A significant difference in the pattern of marriages in the refugees is observed after the Saur Revolution of 1979. (shrink)

The integration of cellular networks and vehicular networks is complex and heterogeneous. Synchronization among vehicles in heterogeneous vehicular clusters plays an important role in effective data sharing and the stability of the cluster. This synchronization depends on the smooth exchange of information between vehicles and remote servers over the Internet. The remote servers predict road traffic patterns by adopting deep learning methods to help drivers on the roads. At the same time, local data processing at the vehicular cluster level may (...) increase the capabilities of remote servers. However, global positioning system signal interruption, especially in the urban environment, plays a big part in the detritions of synchronization among the vehicles that lead to the instability of the cluster. Instability of connections is a major hurdle in developing cost-effective solutions for deriving assistance and route planning applications. To solve this problem, a self-localization scheme within the vehicular cluster is proposed. The proposed self-localization scheme handles GPS signal interruption to the vehicle within the cluster. A unique clustering criterion and a synchronization mechanism for sharing traffic information system data among multiple vehicles are developed. The developed scheme is simulated and compared with existing known approaches. The results show the better performance of our proposed scheme over others. (shrink)