BackgroundNursing documentation as a pivotal part of nursing care has many implications for patient care in terms of safety and ethics.ObjectivesTo explore factors influencing nursing documentation from nurses’ perspectives in the Iranian nursing context.MethodsThis qualitative study was carried out using a qualitative content analysis of data collected from 2018 to 2019 in two urban areas of Iran. Semi-structured interviews (n = 15), observations, and reviews of patients’ medical files were used for data collection.Ethical considerationsThis study was conducted in accordance with (...) the ethical principles of research and regulations in terms of confidentiality of data, anonymity, and provision of informed consent.FindingsThe main theme of this study was “unsafe documentation.” Two categories, “types of errors in reporting” and “reasons of errors in reporting,” and 12 subcategories were developed indicating factors influencing nursing documentation in the Iranian nursing context.ConclusionIn general, individual, organizational, and national factors affected nursing documentation in Iran. In this respect, hiring more nurses, application of reforms in the healthcare management structure, devising appropriate regulations regarding division of labor, constant education of healthcare staff, establishment of clinical governance, improvement of interpersonal relationships, development of hardware and software techniques for documentation, and provision of support should be done to improve the quality of nursing documentation. The above-mentioned suggestions can help nurses with a safe, ethical, lawful, and reliable documentation in nursing practice. (shrink)

The aim of this research is to investigate students’ and faculty members’ perceptions of the importance of business ethics and accounting ethics education. The study uses a survey instrument to elicit student and faculty responses to various questions concerning the importance of business ethics and accounting ethics education. The sample consists of 75 faculty members and 108 accounting Master students and multiple regression models were used for analyzing and testing hypotheses. The results indicate that there is no significant relationship between (...) dependant variables, the importance of ethics and the importance of goals of ethics education, and independent variables such as responder group, gender, age, and experience. In the other words, independent variables do not create perceptual gap on the importance of ethics and the importance of the goals of ethics education in accounting between faculty members and students. Also, statistical analyses indicate that students and faculty members consider both business ethics and the goals of accounting ethics education. (shrink)

Ali Benmakhlouf, professeur de philosophie à l'université de Paris-Est, retrace ici le sens de l'engagement des philosophes arabes dans la recherche de la vérité. Lire les philosophes arabes médiévaux avec l'oeil de la philosophie contemporaine pour y trouver des affinités de méthode et de doctrine : tel est le parti pris de ce livre. Lire ces philosophes arabes, c'est aussi les inscrire dans la tradition et le patrimoine de l'humanité, car ils ont su ménager des accès multiples à la vérité (...) où religion et philosophie sont pensées de manière conjointe. Leurs travaux dans de nombreux domaines, comme la médecine, la logique ou l'histoire continuent de nous interpeller comme ils ont contribué à la formation de la pensée européenne. Le médiéval rejoint alors le contemporain dans cette riche histoire qui est celle de l'humain et de l'intellect. (shrink)

The Covid-19 pandemic is forcing organizations to innovate and change their strategies for a new reality. This study collects online learning related tweets in Arabic language to perform a comprehensive emotion mining and sentiment analysis (SA) during the pandemic. The present study exploits Natural Language Processing (NLP) and Machine Learning (ML) algorithms to extract subjective information, determine polarity and detect the feeling. We begin with pulling out the tweets using Twitter APIs and then preparing for intensive preprocessing. Second, the National (...) Research Council Canada (NRC) Word-Emotion Lexicon was examined to calculate the presence of the eight emotions at their emotional weight. Third, Information Gain (IG) is used as a filtering technique. Fourth, the latent reasons behind the negative sentiments were recognized and analyzed. Finally, different classification algorithms including Naïve Bayes (NB), Multinomial Naïve Bayes (MNB), K Nearest Neighbor (KNN), Logistic Regression (LR), and Support Vector Machine (SVM) were examined. The experiments reveal that the proposed model performs well in analyzing the perception of people about coronavirus with a maximum accuracy of about 89.6% using SVM classifier. From a practical perspective, the method could be generalized to other topical domains, such as public health monitoring and crisis management. It would help public health officials identify the progression and peaks of concerns for a disease in space and time, which enables the implementation of appropriate preventive actions to mitigate these diseases. (shrink)

The Persian philosopher Ibn Sina (d. 1037), known in Europe as Avicenna, was arguably the greatest master of Aristotelian thought in the Muslim world. The symbolical 'Poem on the Soul' (Qasidat al-nafs), which portrays all earthly human souls as in temporary exile from heaven, is traditionally attributed to Avicenna, and was received with enthusiasm by its commentators. A highly significant commentary on the Qasida was written by?Ali b. Muhammad b. al-Walid (d. 1215 CE), a major early representative of the Tayyibi (...) Ismaili tradition, which emerged and flourished in medieval Yemen. In his view, the poem encapsulated Tayyibi beliefs, whose doctrines bear striking parallels with late antique Gnosticism. Avicenna's Allegory on the Soul presents the first edition of the Arabic text of Ibn al-Walid's commentary, 'The Useful Epistle' (al-Risala al-mufida), alongside an English translation and extended introduction. It offers invaluable insight into the intricacies of Muslim thought and a deeper understanding of Avicenna's substantial intellectual legacy. (shrink)

While the role of the media in the war against terror has received ample attention from scholars, there is little in the literature that deals specifically with the Iraqi point of view with respect to the nature of terror or with the comparative analysis of Western and Arabic media treatment of terror. That Western and Arabic ideologies arise from divergent political, national, cultural, and religious traditions is well understood in the West. Indeed, this understanding is generally implicit and unconscious, often (...) leading to perception of Arabic culture and ideology as a monolithic whole. Lost in this division between ‘Us’ and ‘Other’ are the multitude of inner-Arabic ideological divisions. Among these is an important inner-Arabic ideological division that reflects the larger Arab–Western ideological split, a split between those in support of Saddam’s reign and the post-invasion Iraqi insurgency and those in opposition. Cultural ideologies, all-encompassing yet often unstated, are difficult to summarize and analyze through the examination of indigenous news media. The media must balance truthful accuracy and objectivity with self-preservation. They must be exceedingly sensitive to the moods and outlooks of their target audiences in order to survive politically as well as economically. This work is a comparative, descriptive analysis of Saddam’s execution as covered by Arab and Western media, making use of Van Dijk’s Socio-ideological Discourse Theory as embodied in the Theories of Semantic Macroproposition and the concept of the Ideological Square as well as the Discourse-Historical Approach of Wodak. This combination of theoretical elements constitutes a basis for comparative Arabic–English discourse analysis with a focus on socio-linguistic analysis of text and rhetoric, rather than the more common functional Systemic Linguistic analysis or grammar theory considerations. These analytical elements also enable the de-construction of news media coverage in terms of macro-microstructures, micro-semantics, and the rhetoric news discourse. Technical analysis of news article word count, lexical selection, grammar, literary style, and rhetoric provides a portal through which hidden opinion, ideology, and dogma are made visible. (shrink)

Sībawayhi’s Principles: Arabic Grammar and Law in Early Islamic Thought. By Michael G. Carter. Research in Arabic and Islamic Studies, vol. 5. Atlanta: Lockwood, 2016. Pp. xi + 273. $49.95.

Previous work on the comprehension of agreement has shown that incorrectly inflected verbs do not trigger responses typically seen with fully ungrammatical verbs when the preceding sentential context furnishes a possibly matching distractor noun (i.e., agreement attraction). We report eight studies, three being direct replications, designed to assess the degree of similarity of these errors in the comprehension of subject-verb agreement along the dimensions of grammatical gender and number in Modern Standard Arabic. A meta-analysis of the results demonstrate the presence (...) of agreement attraction effects in reading comprehension for gender and number on verbs. Moreover, the meta-analysis demonstrates that these two features do not behave identically: gender effects are larger and occur later relative to number attraction effects. These results challenge models of agreement that predict agreement features to be equipotent and show that real-time models of agreement require modifications in the form of cue-weighting in order to account for these differential results. (shrink)

In the processing of subject-verb agreement, non-subject plural nouns following a singular subject sometimes “attract” the agreement with the verb, despite not being grammatically licensed to do so. This phenomenon generates agreement errors in production and an increased tendency to fail to notice such errors in comprehension, thereby providing a window into the representation of grammatical number in working memory during sentence processing. Research in this topic, however, is primarily done in related languages with similar agreement systems. In order to (...) increase the cross-linguistic coverage of the processing of agreement, we conducted a self-paced reading study in Modern Standard Arabic. We report robust agreement attraction errors in relative clauses, a configuration not particularly conducive to the generation of such errors for all possible lexicalizations. In particular, we examined the speed with which readers retrieve a subject controller for both grammatical and ungrammatical agreeing verbs in sentences where verbs are preceded by two NPs, one of which is a local non-subject NP that can act as a distractor for the successful resolution of subject-verb agreement. Our results suggest that the frequency of errors is modulated by the kind of plural formation strategy used on the attractor noun: nouns which form plurals by suffixation condition high rates of attraction, whereas nouns which form their plurals by internal vowel change (ablaut) generate lower rates of errors and reading-time attraction effects of smaller magnitudes. Furthermore, we show some evidence that these agreement attraction effects are mostly contained in the right tail of reaction time distributions. We also present modeling data in the ACT-R framework which supports a view of these ablauting patterns wherein they are differentially specified for number and evaluate the consequences of possible representations for theories of grammar and parsing. (shrink)

In the Greek/Indian period, it is noticeable that different radii were used in connection with the chord. This manner continued in the Indian period with the sine, i.e. different sine tables existed. But throughout the Arabic-Islamic period, there was stability in the radius (for the sine). At the time of al-Batt new terms were introduced, not as functions of angles but as lengths, and again different tables for the same term. Here these terms were not bounded to the circle, and (...) the term miqythe radiusfunctions al-Waf’s time, there was an advancement by introducing the new terms as functions of angles, and they were immediately bounded to the circle, and instead of having two circles in the same figure, a kind of unity appeared, and again there was stability in the value of r, and therefore only one table for each function, and thus the new functions started to appear more abstract than practical as the sine did before, and this unity remained fixed in the modern times. (shrink)

Philosophy and religion were the two important sources of knowledge for medieval Arab Muslim polymaths. Owing to the difference between the nature of philosophy and religion, the interplay between philosophy and religion often takes the form of conflict in medieval Muslim thought as exemplified by the Al-Ghazali versus Averroes (Ibn Rusd) polemic. Unlike the Al-Ghazali versus Averroes (Ibn Rushd) polemic, the interplay between philosophy and religion in the political philosophy of Abu Nasr Alfarabi takes the form of harmonious co-existence. (...) Although, for Alfarabi, religion is an inferior form of knowledge as compared to philosophy, the present article will show that philosophy and religion play equally significant roles in Alfarabi’s virtuous city and that in the absence of either philosophy or religion, the political system proposed by Alfarabi cannot exist. (shrink)

Historiography; historians; Arab countries.

Understanding Arab public opinion is central to the search for sustainable po- litical solutions in the Middle East. The way Westerners think about Arab public opinion may be affected by how it is referred to in their news media. Here, we show that Arab public opinion is rarely referred to as such in the US media. Instead, it is usually referred to as the Arab street, a metaphor that casts Arab public opinion as irrational and (...) volatile. We trace the origins of this metaphor to similar expressions in both English and Arabic, and note similarities and impor- tant differences between the English and Arabic usages. Ultimately, we argue that the Arab street metaphor misrepresents the Arab public, and invites dismissal of rather than engagement with Arab public opinion. (shrink)

In a seminal modern work of uṣūl al-fiqh, al-Ākhund al-Khurāsānī argues that the two terms ṭalab and irāda are coined to refer to a single concept. Within the argument he implies that the Ashʿarīs, and some modern Twelver Shīʿa who lean towards their position, fall foul of a linguistic fallacy when they assert that ṭalab and irāda are distinct. For al-Khurāsānī, both ṭalab and irāda may be used in two distinct modes, a real mode or an initiating mode. The former (...) denotes a real seeking or willing within the essence of an actor, whereas the latter simply seeks to initiate the meaning of seeking or willing. Accordingly, an initiating ṭalab may be distinct from a real irāda, and a real ṭalab may be distinct from an initiating irāda, without undermining the position that ṭalab and irāda are conceptually identical. Analysis of al-Khurāsānī’s arguments, and some criticisms of it by later modern and contemporary scholars of uṣūl al-fiqh, will aim to broaden our understanding of the category of inshāʾ in Arabic, hitherto analysed through the lens of J. L. Austin’s notion of performatives. More generally, the paper takes the treatment of this linguistic issue as an example affirming the continued importance of modern and contemporary uṣūl al-fiqh for engaging with Arabic philosophy of language and argument. (shrink)

The purpose of this article is to examine the concept of ummu'l-bâb and its philosophy in Arabic grammar. The study consists of titles such as conceptual framework, ummu'l-bâb in Arabic grammar and its philosophy, words considered ummu’l-bâb and their properties. Although the concept of Ummu'l-bâb is one of the noteworthy concepts in Arabic grammar, it is a concept that has not been studied much, it is a concept that is mostly used in classical works. This concept refers to the words (...) that meet at a common denominator with their peers under the same roof and mold at some basic points and differ from them with some specific features. Especially, the main characteristics of them are that they are widely used in Arabic and that their usage areas are wider and more inclusive than similar ones. Have some features that are not found in words similar to them, and that they have the most important element and central position in their own mold constitute the logic of their being called ummu'l-bâb. (shrink)

The encounter of different non-Arab nations and cultures with Arabs due to conquest and translation activities contributed to the development of Arabic language rules and caused erroneous readings in recitation and expression problems in hadiths and the deterioration of the Arabic language from different perspectives. Against this, some precautions were taken for the preservation of classical Arabic, such as the development of writing, the determination of grammar rules, the support of poets and lexicon studies. One of the measures taken (...) is to set standards for classical language and to draw attention to the uses that do not comply with these standards. Since the middle of the II/VII century, many works have been written in different content and style on language mistakes made in speeches and written texts, with subject headings such as "Laḥnü'l-ʻâmme, Mâ telḥanu fîhiʼl-ʻâmme, laḥnü'l-ʻavâm, laḥnü'l-havâṣ". These works not only contribute to the preservation of the language, but also provide the opportunity to monitor the changes in the words and expressions used in the period they were written. In this context, one of the written works is Ebü'l-Abbâs Sa'leb's language book called Kitâbü'l-Faṣîḥ. Although the work in question has many merits, the most important aspect is the determination of the language spoken among the people in the work and the presentation of the most eloquent one to the reader. The work has gained an important place in the field of laḥn and taṣḥîḥ literature with its rich vocabulary, rich and useful materials for dictionary and dictionary studies, and being a source for many works in the field. The work, which attracted great attention by scholars, has been handled with studies such as şerḥ, ḥâşiye, naḳd, zeyl, iḫtisâr and nazm at different times and in different scientific environments, and is accepted as one of the important works in the field. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Islam: Religion, History, and CivilizationZain AliIslam: Religion, History, and Civilization. By Seyyed Hossein Nasr. San Francisco: Harper San Francisco, 2003. Pp. 224. Paper $9.71."Islam," writes Seyyed Hossein Nasr, "is like a vast tapestry," and in his book Islam: Religion, History, and Civilization he aims to survey the masterpiece that is Islam. The present work is part of a trilogy including Ideal and Realities of Islam and The Heart (...) of Islam. Nasr states that the common theme in the trilogy "is the universalist perspective and respect for other religions" (p. xxiv). In addition, Nasr clarifies that his approach, as with all of his Islamic writings, is to write from an Islamic perspective, which he terms "traditional Islam" (p. xxiii). Nasr stands opposed to either the secular modernist or fundamentalist perspectives, both of which he regards as forms of extremism.This book, initially published as part of Our Religions, edited by A. Sharma, is significantly revised and includes a new introduction and bibliography. It can best be described as a primer on Islam, consisting of eight chapters that focus on a variety of pertinent themes.Chapter 1 deals with the self-understanding of Islam and the Islamic world. Islam, Nasr notes, sees itself as a return to the primordial faith of humanity, a faith that affirms the unity and oneness of God. This chapter also presents an overview [End Page 495] of the various ethnic and cultural groupings within the Muslim world, and charts the spread and demographic growth of Islam.Chapter 2 introduces the notion of al-din, an Arabic term that corresponds closely to the word "religion." Nasr contrasts the two words, where religion means "to bind" while al-din means "debt" (p. 25). Thus, religion, as framed by Islam, involves the notion of debt, in particular humanity's debt to the Divine. The chapter also discusses the significance of the Qur'an and Muhammad as the messenger of God.Chapter 3 begins with an exposition of the nature of Divinity, which is at the heart of Islamic doctrine. As Nasr explains, the Divine is understood as being "at once the Absolute, the Infinite, and the Perfect Good" (p. 59). The remainder of the chapter deals with various Islamic doctrines and beliefs, including prophecy and revelation, human nature, the Qura'nic view of men and women, and eschatology.Chapter 4 deals with the content, codification, and schools of Shariah, the Divine Law of Islam. There is also an interesting discussion of Sufism, which Nasr claims "is like the heart of the body of Islam" (p. 81). Controversially, Nasr claims that "the spread of Islam outside of the Arab and Persian worlds up to the present day has been mostly through Sufism" (p. 87).Chapter 5 delves into the central pillars of Islam, which accompany the belief in God and in Muhammad as the messenger of God. The pillars are salah (canonical prayer), sawn (fasting), hajj (pilgrimage), and zakah (religious tax or charity). Associated with these pillars is the notion of jihad, and here Nasr writes, "jihad... is usually mistranslated into English as 'holy war,' but literally means 'exertion' or 'effort' in the path of God" (p. 91). Also covered are the topics of family, ethics, and economic and political institutions.Chapter 6 presents the historical evolution of Islam beginning with the migration of Muhammad to Medina, and the events leading to the divide between Sunnis and Shiites.Chapter 7 discusses the early Islamic community, who found themselves in the "throes of disputes over such issues as whether human beings are saved by faith or works, whether there is freewill or determinism, and questions concerning the sacred text as the Word of God" (p. 154). Nasr then explores the various schools of theology and philosophy that arose in order to address these questions of faith.Chapter 8, the final chapter of the book, attempts to evaluate the place of Islam in the contemporary world. Nasr concludes by noting that despite the challenges of secular modernism and fundamentalism the vast majority of Muslims remain committed to the truth of Islam, and bear witness to the Oneness of God and the Oneness of humanity.The one quibble... (shrink)

The Philosophy and logic in Islamic thought, unlike Christian culture, developed uncensored and as a result of great demand. After the biggest translation movement in history, important components of Ancient Greek, Syriac, Persian, Jewish and Hindu cultures were transferred to Arabic. Kalam, which developed earlier in Islamic culture, has also been effective in understanding and accepting the philosophical content. In the beginning, translations were made in fields such as medicine, chemistry, astronomy and mathematics. Philosophy literature was also translated into Arabic (...) due to its close relationship with other sciences and the need to fill the "gaps" in Islamic culture. The philosophy of logic was also transferred to Arab culture in its Aristotelian form. Especially the great influence of Aristotle helped strengthen the thought of logic among Arab philosophers and some theologians. As with other translation content, the logic has been translated into Arabic without any censorship. Contrary to the thinkers of Christian culture, Islamic philosophers learned all the subtleties of logic in a free intellectual environment, and as a result, this fact created a way for them to make a unique contribution to the discipline of logic. Logic, as it has been transformed into Arabic elements in Islamic culture, has been influential in basic areas such as theology, language, fiqh and kalam. In this process, logic, which was handled intertwined with traditional philosophy, has progressed to become a refined thought, especially with the influence of the first great philosopher Fârâbî. Fârâbî is not only a great philosopher but also a great Islamic scholar, and these qualities enabled him to adapt logic to Arab culture and Islamic sciences from his Aristotelian roots. Fârâbî, just like Aristotle, wanted to use logic as a criterion of truth for philosophical fields. Fârâbî, who designed logic under two main headings such as concepts and judgments, adapted logic to Arab culture for Muslims in the reasoning process. This solid construction of logic not only strengthened philosophical thought, but also contributed to the later establishment of a solid structure in Islamic sciences. In this context, the understanding of Islamic philosophy and its transformation with the effect of logic require a close examination of Fârâbî's thought. In our article, we will briefly discuss the pre-Islamic origins of philosophy and logic, and on this plane, we will examine Fârâbî's contribution to philosophy of some basic issues such as God, the classification of sciences, and the philosophical dimension of logic and try to reveal his effects on Islamic culture from a general point of view. (shrink)

While various democratic theorists have looked at particular instances of recent social movements (Occupy or the Arab Spring, for example), none have yet attempted a more general theoretical take on what it is that relates all of these movements and what that running thread can tell us about democratic theory. Ordinary Democracy argues that there is a commonality to these movements as well as a striking lesson about the nature of democracy, sovereignty, agency and solidarity today: in that these (...) movements all highlight the ordinariness of neoliberal regimes and the ways in which citizens find solidarity and a sense of freedom in the marketplace. Aslam contends that neoliberalism is more than a set of policies, ideological principles, or a distinct phase of capitalism -- rather it constitutes the ways in which citizens think about their everyday lives. Conceived as common sense, it also governs what is permitted or forbidden in public discourse (for example, rendering issues of private debt a personal responsibility). Mass movements call attention to the effects of neoliberalism, providing a way to contest its acceptability; in doing so they help to contextualize the impasse that marks a language of civil empowerment and inclusion on one hand, and feelings of powerlessness, diminished agency and impassivity on the other. In Aslam's view, democratic theorists who view participatory agency as offering the most authentic opportunity to satisfy the need for solidarity and freedom minimize the degree to which capitalism satisfies most citizens, as well as the depth of most people's affective attachment to neoliberalism. Looking in particular at Idle No More, Occupy Wall Street, Occupy Sandy, the Egyptian Revolution, and Strike Debt, Aslam takes what may be a more sobering, but still hopeful, view toward the potential of mass movements: to resist the normalization of conceptions of solidarity and citizenship under neoliberalism. (shrink)

This article attempts to study the way the Rohingya crisis in Myanmar (Burma) is represented or framed in the press. The researcher selects four newspapers for this study. They are namely, Myanmar Times, Arab News, The Guardian, and Global Times. The reason behind choosing these newspapers is that it is important to illustrate how the Rohingya Muslims are framed from a Burmese newspaper, foreign newspaper, Saudi newspaper, and Chinese newspaper. Some selected news stories are analyzed from the selected newspapers. (...) The stories concern the Rohingya Muslims in Myanmar. Pan and Kosicki (Political Communication:55?75, 1993 [ 1 ]) framework is chosen to illustrate the way the Rohingya are represented or framed in the selected newspapers. The framing analysis of the Rohingya news stories shows that each newspaper uses the discourse of the positive selves and negative others representation ideologically in the crisis. (shrink)

The Hippocratic Aphorisms is a well-known treatise which was very popular throughout the ages. This paper studies the Arabic translation of [Hdotu]unayn ibn Ishaq, the renowned Arab translator, of the first book of the Aphorisms as well as the commentary of Ibn al-Nafis, the thirteenth-century Arab doctor, on the same book. This study highlights the difficulties that occasionally confronted the Arab commentator while commenting. The obscurity of a few Hippocratic sentences as well as [Hdotu]unayn's interpretation and alteration (...) in meaning were probable sources for those difficulties. Ibn al-Nafis, however, was unaware of the role played by [Hdotu]unayn in shaping the Arabic text. Ibn al-Nafis reflected a deep trust in the Arabic text to the degree of commenting on every single word. He used both his intellect and his knowledge of other commentaries to solve those problematic phrases. He did not exhibit an interest in philological matters to help explain the text. His commentaries reflect his respect and appreciation for both Hippocrates and Galen, the latter of whom exercised some influence on [Hdotu]unayn and Ibn al-Nafis in their understanding of the work. Nonetheless both [Hdotu]unayn and Ibn al-Nafis showed traces of independence from Galen's influence. (shrink)

The phenomenological term “imaginal” was coined and introduced into the French language by Henry Corbin (1903-1978). Throughout his work, Corbin used the “imaginal” as his fundamental concept, as the very foundation of a Weltanschauung. Etymolo-gically, this new term was derived from the Latin phrase mundus imaginalis. As for its meaning, it is synonymous with several Persian and Arabic technical terms, such as alam al-mithal (the world of images, archetypical ideas), malakut (the subtle world of the souls), barzakh (interworld), hurqalya (the (...) world of the celestial Earth, of celestial corporeality), na-koja-abad (the land of nowhere). These technical terms taken from theosophical literature have a meaning very close to that of the term “imaginal.” They translate contemplative experience arising from the theophanic imagination or agent imagination (imaginatio vera). From the point of view of location, they designate the qualitative space of this imagination (mundus imaginalis). (shrink)

In a seminal modern work of uṣūl al-fiqh, al-Ākhund al-Khurāsānī (d. 1911) argues that the two terms ṭalab (seeking) and irāda (willing) are coined to refer to a single concept. Within the argument he implies that the Ashʿarīs, and some modern Twelver Shīʿa who lean towards their position, fall foul of a linguistic fallacy when they assert that ṭalab and irāda are distinct. For al-Khurāsānī, both ṭalab and irāda may be used in two distinct modes, a real (ḥaqīqī) mode or (...) an initiating mode (inshāʾī). The former denotes a real seeking or willing within the essence of an actor, whereas the latter simply seeks to initiate the meaning of seeking or willing. Accordingly, an initiating ṭalab may be distinct from a real irāda, and a real ṭalab may be distinct from an initiating irāda, without undermining the position that ṭalab and irāda are conceptually identical. Analysis of al-Khurāsānī’s arguments, and some criticisms of it by later modern and contemporary scholars of uṣūl al-fiqh, will aim to broaden our understanding of the category of inshāʾ in Arabic, hitherto analysed through the lens of J. L. Austin’s notion of performatives. More generally, the paper takes the treatment of this linguistic issue as an example affirming the continued importance of modern and contemporary uṣūl al-fiqh for engaging with Arabic philosophy of language and argument. (shrink)

Aristotle (b. 322 BC) was the first philosopher in the history of thought to examine all modes and types of belief acquisition such as knowledge, supposition, error and indirectly imagination. In his _Prior Analytics_, which he wrote primarily to clarify his theory of demonstration, Aristotle examined in detail the syllogism, which he saw as the most important form of reasoning, and his analysis was subject to interpretation by different traditions of thought for centuries. Aristotle’s _Prior Analytics_ was translated into Arabic (...) in the classical period and later interpreted by many Islamic logicians. This article aims to show how Aristotle’s definition of the syllogism in the _Prior Analytics_ was taken up and interpreted in the Peripatetic Islamic logical tradition. These interpretations of the definition of the syllogism will provide us with an idea about the unique features of the commentaries on the _Prior Analytics_ in the Islamic world. Here, introductory information about the translation of the _Prior Analytics_ into Arabic and its commentators in Arabic will be given, Aristotle’s definition of the syllogism and its versions in Peripatetic Islamic logicians will be indicated, and the interpretation of the basic terms in the definition by Peripatetic Islamic logicians will be revealed. (shrink)

In this paper, I argue that Edward Said’s central thesis in Orientalism has a direct explanatory role to play in our understanding of the work produced in at least one area of scholarship about the Arab and Islamic worlds, namely Arab-Islamic philosophy from the classical or medieval period. Moreover, I claim that it continues to play this role not only for scholarship produced in the West by Western scholars but also within the Arab world itself. After recalling (...) some traditional varieties of Orientalism in the study of Islamic philosophy, I go on to isolate some neo-Orientalist theses and positions. Then I identify what I call “Oriental Orientalism” in the study of Islamic philosophy, which originates in the Arab world itself. In conclusion, I speculate as to why Orientalism persists in scholarship about the Islamic world, more than a quarter of a century after Said first unmasked it. Finally, I distinguish two accounts of Said's interpretive stance and attempt to justify a particular reading of his philosophical framework. (shrink)

In contemporary Western and Arab cultural critique, secularism as a worldview is believed to have experienced inherent transformations from solid rationalmaterialism (the emphasis on reason, science, progress, emancipation, industrialization, and nation building) to liquid non-rational materialism (the celebrationof the body, sex, global markets and consumption). This paper explores the arguments of both Zygmunt Bauman and Abdelwahab Elmessiri who advocate this thesis in the light of the major manifestations of these transformations.

RésuméLe problème de la détermination de la Qibla est l'une des questions cruciales qui se posent à la culture scientifique de l'Islam médiéval; le résoudre correctement nécessite tant des théories mathématiques que des observations. Les mathématiques relèvent de deux chapitres: la trigonométrie plane et la trigonométrie sphérique. L'observation et les instruments d'observation sont indispensables à la détermination des coordonnées géographiques de La Mecque et du lieu donné; ces coordonnées sont en effet les données que l'on entre dans les formules donnant (...) la Qibla. Dans son Almageste, Abū al-Wafāʾ résout brillamment ce problème. Son travail porte tant sur les mathématiques que sur l'observation; il obtient des solutions modernes, adéquates et faciles. En trigonométrie plane, il donne de nouvelles définitions des fonctions trigonométriques, démontre les formules des sinus, donne une approximation de sin 1° grâce à laquelle il construit des tables de sinus et de tangentes d'une grande précision. En trigonométrie sphérique, il démontre quatre nouveaux théorèmes dont la règle des tangentes ; cette règle lui permet de trouver, comme nous le montrerons, des solutions simples au problème de la détermination de la Qibla. En ce qui concerne les observations, il décrit trois instruments utilisés par lui plusieurs années de suite à Bagdad. Cet article, nourri de nombreux textes arabes originaux traduits et commentés, donne une description détaillée, technique et analytique, des méthodes mathématiques d'Abū al-Wafāʾ pour la détermination de la Qibla. (shrink)

On rationality, reason and criticism -- Arabs. ; Islamic philosophy of Muḥammad ʻĀbid Jābirī and Mohammed Arkoun.

al-Juzʼ al-awwal. Dirāsāt fī al-manṭiq wa-falsafat al-ʻulūm -- al-juzʼ al-thānī. Dirāsāt fī al-manhaj wa-al-ʻilm al-ʻArabī.

Acknowledgements -- List of illustrations -- Table of transliteration -- Introduction: Shams al-Din Samarqandi: his life and training -- Works and thought -- Science of the cosmos and the soul ('Ilm al-afaq wa al-anfus) -- Manuscripts used in preparing this edition -- Sources -- Persian and Arabic texts [1-287].

Mansour Fahmy, one of the dramatic figures in modern Arab philosophical and social thought. He was the reformist and enlightenment figure in modern Arab history. He is also the owner of a notable current that was subjected to a violent attack that silenced him for a long time and forced him to "hide" physically. However, this did not eliminate the new opinions and positions that came at the beginning of the twentieth century towards the issue of women. He (...) is the first to write with a scientific methodology - from the point of view of sociology - on Islamic discourse and its dealings with women. he sought to differentiate between religion and the religious establishment, between the personality of the Prophet Muhammad and what later prevailed in the books of jurisprudence and others. When he discussed the headscarf issue, he concluded that it was the product of traditions and customs that the Hijab is not from the Islamic religion. Islamic law has nothing to do with the Hijab. Mansour Fahmy's creativity was at one of the sensitive stages in Egypt's modern history in which the political, social, national, cultural, and revolution clashed in each one. All this, in turn, identified the problem of Mansour Fahmy's intellectual personality in the battles of thought and politics. This research's main task is to redraw the features of his actual personality and the reality of his intellectual, social, and political positions. Besides, this study seeks to uncover the effect of philosophy on crystallizing Mansour Fahmy's critical personality and its role in laying the foundations of the critical vision with its practical, reformist, and enlightening dimensions. (shrink)

Arabic translation Sayyid al-Sharīf al-Jurjānī'l letter on logic translated by the recipient, his son, Ibn al-Sharīf al-Jurjānī.

Arab and English cultures are incongruent, where the former is greatly influenced by religion when compared to the latter. This study focuses on court interpreting from Arabic into English and questions the interpreters’ objectivity when rendering religious and cultural expressions, bearing in mind that certain cultures, like the Arab and Muslim ones, have significant religious ties. To this end, fifteen transcripts were randomly collected from Canadian court hearings. The analysis showed that interpreting religious and cultural expressions can be (...) complex, especially when the original speaker attempts to transmit a notion that may have negative implications in the target language. The results also showed that court interpreters either added explanations to religious and cultural expressions or omitted them. Such additions and omissions may be used to avoid negative stereotypes other cultures have about Muslims and Arabs. The study recommends that future researchers interested in legal interpreting consider the non-verbal factors that can be observed during court hearings. The study suggests allocating extensive training sessions to interpreters on how to impartially render culture-bound expressions, mainly in the legal context. (shrink)

This article attempts to evaluate emotive meanings across languages and cultures expressed and elicited semiotically from viewers. It investigates the challenges of subtitling emotive feelings in the American filmHomeless to Harvard(2003) into Arabic. It adopts Paul Thibault’s (2000. The multimodal transcription of a television advertisement: Theory and practice. In Anthony Baldry (ed.),Multimodality and multimediality in the distance learning age, 311–385. Campobasso: Palladino Editore) method of multimodal transcription and Feng and O’Halloran’s (2013. The multimodal representation of emotion in film: Integrating cognitive (...) and semiotic approaches.Semiotica197(1/4). 79–100) framework of the multimodal representation of emotion to formulate strategies for subtitling emotion from English into Arabic. Additionally, Feng and O’Halloran’s (2013) framework is adapted to show how stylistic choices (e.g., cinematography, music, soundtracks, etc.) and semiotic expressions can elicit emotion from viewers. The social semiotic model is employed to investigate how emotive representation is realized through verbal and non-verbal items. The findings showed that the filmmakers had properly used stylistic choices and various semiotic techniques to elicit emotion from the viewer derived from the emotion of the film’s heroine. (shrink)

Philosophy, Arab; criticism (philosophy); 20th century.